A
COMMENTARY
upon
the
first
CHAPTER
of
the
second
Epistle
of
S.
PAUL
to
the
CORINTHIANS
.
2
Cor.
1.
1.
Paul
an
Apostle
of
Jesus
Christ
by
the
Will
of
God
,
and
Timothy
our
Brother
,
unto
the
Church
of
God
which
is
at
Corinth
,
with
all
the
Saints
which
are
in
all
Achaia
:
Grace
be
to
you
,
and
Peace
from
God
our
Father
,
and
from
the
Lord
Jesus
Christ
.
THe
Preface
to
this
Epistle
is
the
same
with
other
Prefaces
.
Our
blessed
Apostle
had
written
a
sharp
Epistle
to
the
Corinthians
,
especially
reproving
their
tolerating
of
the
incestuous
person
:
that
,
his
first
Epistle
took
effect
,
though
not
so
much
as
he
desired
,
yet
it
prevailed
so
far
with
them
,
that
they
excommunicated
the
incestuous
person
,
and
likewise
reformed
divers
abuses
.
Yet
notwithstanding
,
it
being
a
proud
,
factious
,
rich
City
,
where
there
was
confluence
of
many
Nations
,
being
an
excellent
Port
,
and
Mart-Town
;
there
were
many
proud
,
insolent
teachers
,
which
thought
basely
of
St.
Paul
;
and
thereupon
he
writes
this
second
Epistle
:
the
scope
whereof
is
partly
-
-
Apologetical
.
-
Exhortatorie
.
Apologetical
,
to
defend
himself
.
Exhortatorie
,
to
instruct
them
in
several
duties
:
as
we
shall
see
in
the
passages
of
it
.
The
general
scope
of
it
is
this
,
to
shew
,
That
the
Ministerial
labour
is
not
in
vain
in
the
Lord
.
The
fruit
of
the
first
Epistle
to
the
Corinthians
is
seen
in
this
second
,
the
first
Epistle
took
effect
.
Therefore
we
should
not
be
discouraged
,
neither
we
that
are
Ministers
of
the
Church
,
or
those
that
are
Ministers
in
their
own
families
,
as
every
man
should
be
;
be
not
discouraged
at
unlikelihood
,
there
is
alway
some
successe
to
encourage
us
,
though
not
so
much
as
we
look
for
in
this
world
:
because
there
is
a
reprobate
Generation
that
are
alway
set
upon
Cavilling
,
and
opposing
,
yet
some
successe
there
will
be
,
as
there
was
here
.
A
second
thing
in
general
out
of
the
whole
scope
is
this
:
to
teach
us
to
vindicate
our
credit
,
when
the
truth
may
be
wounded
through
us
;
as
the
Apostle
stands
here
upon
his
reputation
,
and
labours
to
free
,
and
to
clear
himself
from
all
imputations
:
but
especially
he
doth
this
by
his
life
;
for
that
is
the
best
Apology
.
But
because
that
would
not
serve
,
it
would
not
speak
loud
enough
,
therefore
he
makes
an
excellent
apology
,
in
this
Epistle
.
But
to
come
to
the
particulars
.
Paul
an
Apostle
of
Jesus
Christ
,
by
the
will
of
God
,
and
Timothy
our
Brother
.
THis
Chapter
is
Apologetical
,
especially
after
the
Preface
.
He
stands
in
defence
of
himself
against
the
imputations
:
First
,
that
he
was
a
man
neglected
of
God
,
he
was
so
persecuted
,
and
oppressed
with
so
many
afflictions
.
And
the
second
is
the
imputation
of
inconstancie
,
that
he
came
not
to
them
when
he
had
made
a
promise
to
come
.
This
Chapter
is
especially
in
defence
of
these
two
.
In
an
excellent
heavenly
wisdome
,
he
turnes
off
the
imputation
of
afflictions
,
and
inverts
the
imputation
the
clean
contrary
way
:
and
he
begins
with
thanksgiving
,
Blessed
be
God
the
Father
of
our
Lord
Jesus
Christ
,
the
Father
of
mercies
,
the
God
of
all
comfort
,
who
hath
comforted
us
in
all
our
tribulations
.
As
if
God
had
done
him
a
great
favour
in
them
,
as
we
shall
see
when
we
come
to
those
words
.
For
the
Preface
,
it
is
common
with
all
his
Epistles
,
therefore
we
make
it
not
a
principal
part
of
the
Chapter
:
yet
because
these
Prefaces
have
the
seeds
of
the
Gospel
in
them
,
the
seeds
of
heavenly
comfort
,
and
doctrine
,
I
will
speak
something
of
it
.
Here
is
-
-
An
Inscription
,
and
-
A
Salutation
.
In
the
Inscription
,
there
are
the
parties
from
whom
this
Epistle
was
written
,
Paul
an
Apostle
of
Jesus
Christ
,
by
the
will
of
God
,
and
Timothy
our
Brother
.
And
the
persons
to
whom
,
To
the
Church
of
God
at
Corinth
,
and
all
the
Saints
in
Achaia
.
The
Salutation
,
Grace
,
and
Peace
;
in
the
form
of
a
blessing
,
Grace
,
and
Peace
.
From
whom
;
From
God
the
Father
,
and
from
our
Lord
Jesus
Christ
.
Paul
an
Apostle
,
&c.
In
this
inscription
he
sets
down
his
office
,
an
Apostle
,
and
an
Apostle
of
Jesus
Christ
.
How
Apostles
differ
from
other
Ministers
,
it
is
an
ordinary
point
.
St.
Paul
was
called
to
be
an
Apostle
by
Christ
himself
,
in
1
Cor.
9.
1.
Am
I
not
an
Apostle
?
have
I
not
seen
Christ
?
It
was
the
priviledge
of
the
Apostles
to
see
Christ
,
they
were
taught
immediately
by
Christ
;
and
they
had
a
general
commission
to
teach
all
;
and
they
had
extraordinary
gifts
.
All
these
were
in
St.
Paul
eminently
.
And
this
was
his
prerogative
,
that
he
was
chosen
by
Christ
in
heaven
,
in
glory
:
the
other
were
chosen
by
Christ
when
he
was
in
abasement
,
in
a
state
of
humiliation
;
Paul
an
Apostle
of
Jesus
Christ
.
By
the
will
of
God
.
By
the
appointment
of
God
,
by
the
designment
of
Christ
For
every
man
in
his
particular
calling
is
placed
in
it
by
the
will
of
God
.
St.
Paul
saith
,
he
was
an
Apostle
by
the
will
of
God
,
not
by
the
will
of
man
.
This
is
the
same
word
,
as
is
in
the
beginning
of
the
Epistle
to
the
Philippians
.
In
a
word
,
it
teacheth
us
this
first
Observation
,
That
we
should
think
our selves
in
our
standings
and
callings
,
to
be
there
by
the
will
of
God
.
And
therefore
should
serve
him
,
by
whose
will
we
are
placed
in
that
standing
.
Let
every
man
consider
,
who
placed
me
here
?
God
;
if
a
hair
cannot
fall
from
my
head
without
his
providence
,
much
lesse
can
the
disposing
of
my
calling
which
is
a
greater
matter
:
therefore
I
will
seek
his
glory
,
and
frame
my self
and
courses
answerable
to
the
will
of
him
,
by
whose
will
I
am
in
this
place
.
Men
have
not
their
callings
,
onely
to
get
riches
,
and
to
get
preferment
,
those
are
base
ends
of
their
own
to
serve
themselves
.
God
placeth
us
in
our
particular
callings
,
not
to
serve
our selves
,
but
to
serve
him
:
and
he
will
cast
in
those
riches
,
honour
,
preferment
,
dignity
,
and
esteem
,
so
much
as
is
fit
for
us
in
the
serving
of
him
in
our
places
.
The
other
party
in
the
inscription
,
from
whom
the
Epistle
is
,
is
,
Timothy
our
Brother
.
HE
sends
his
Epistle
from
Timothy
as
well
as
from
himself
.
This
he
doth
,
to
win
the
more
acceptance
among
the
Corinthians
,
by
the
consent
of
so
blessed
a
man
as
Timothy
was
,
who
was
an
Evangelist
;
Unitie
by
consent
is
stronger
.
And
there
is
a
natural
weaknesse
in
men
to
regard
the
consent
and
authority
of
others
,
more
then
the
things
themselves
.
And
indeed
,
if
God
himself
in
heavenly
love
and
mercy
condescend
to
help
our
weaknesse
,
much
more
should
all
that
are
led
by
the
Spirit
of
God
.
We
are
subject
to
call
in
question
the
truths
of
God
,
therefore
he
helps
us
with
Sacraments
,
and
with
other
means
and
allurements
:
and
although
that
be
truth
that
he
saith
,
yet
because
he
would
undermine
our
distrustful
dispositions
by
all
means
,
he
useth
those
courses
.
So
S.
Paul
,
that
they
might
respect
what
he
wrote
the
more
,
as
from
a
joynt
spirit
,
he
writes
,
Paul
,
and
Timothy
our
Brother
.
It
was
an
argument
of
much
modestie
,
and
humility
in
this
blessed
Apostle
,
that
he
would
not
of
himself
seem
(
as
it
were
)
to
monopolize
their
respect
,
as
if
all
should
look
to
him
,
but
he
joyns
Timothy
with
him
:
so
great
an
Apostle
joynes
an
inferiour
.
There
is
a
spirit
of
singularity
in
many
,
they
will
seem
to
do
all
themselves
,
and
carry
all
themselves
before
them
,
and
they
will
not
speak
the
truths
that
others
have
spoken
before
them
without
some
disdain
.
As
a
proud
Critick
said
,
I
would
they
had
never
been
men
that
spake
our
things
before
we
were
,
that
we
might
have
had
all
the
credit
of
it
.
Oh
,
no
;
those
that
are
led
with
the
Spirit
of
God
,
they
are
content
in
modestie
,
and
humility
,
to
have
others
joyned
with
them
;
and
they
know
it
is
available
for
others
likewise
,
they
will
respect
the
truth
the
more
.
And
thus
far
we
yield
to
the
Papists
,
when
we
speak
of
this
,
whether
the
Church
can
give
authority
to
the
Word
of
God
,
or
no.
In
regard
of
us
,
the
Church
hath
some
power
,
in
regard
of
our
weaknesse
:
but
what
is
that
power
?
It
is
an
inducing
power
,
an
alluring
power
,
a
propounding
power
,
to
propound
the
mysteries
of
salvation
:
but
the
inward
work
,
the
convincing
power
is
from
the
Evidence
of
the
Spirit
of
God
,
and
from
the
Scripture
it self
.
All
that
the
Church
doth
,
is
to
move
,
to
induce
,
and
to
propound
this
,
quoad
nos
,
it
hath
some
power
in
the
hearts
of
men
.
The
Church
thus
far
gives
authority
to
the
Scriptures
in
the
hearts
of
men
;
though
it
be
an
improper
phrase
to
say
it
gives
authority
:
for
,
as
the
men
said
to
the
woman
of
Samaria
,
Now
we
believe
it
our selves
,
not
because
thou
toldest
us
,
&c.
The
Church
allures
us
to
respect
the
Scriptures
:
but
then
there
is
an
inward
Power
,
an
inward
Majestie
in
the
Scriptures
,
and
that
bears
down
all
before
it
.
Again
,
here
is
a
ground
,
why
St.
Paul
alledged
humane
authority
sometimes
in
his
Epistles
,
and
in
his
dealing
with
men
:
because
he
was
to
deal
with
men
that
would
be
shamed
the
more
with
them
.
Any
thing
that
may
strengthen
the
truth
in
regard
of
the
weaknesse
of
those
with
whom
we
have
to
deal
,
may
be
used
in
a
heavenly
policy
;
One
of
your
own
Prophets
,
saith
St.
Paul
,
Tit.
1.
towards
the
end
.
And
so
in
the
Acts
of
the
Apostles
,
he
quotes
a
saying
out
of
an
Atheist
.
Timothy
our
Brother
.
Brother
,
he
means
not
only
by
Grace
but
by
calling
:
As
we
know
in
the
Law
,
and
other
professions
,
those
of
the
same
profession
are
called
before
Brethren
:
So
Timothy
was
St.
Pauls
Brother
,
not
only
by
Grace
,
but
by
calling
;
and
two
bonds
binde
stronger
.
Here
is
a
treble
bond
,
Nature
,
Grace
,
Calling
.
They
were
men
,
they
were
fellow
Christians
,
and
they
were
teachers
of
the
Gospel
;
therefore
he
saith
Timothy
our
Brother
.
Timothy
was
an
Evangelist
,
yet
notwithstanding
it
was
a
greater
honour
to
him
to
be
a
Brother
to
St.
Paul
,
then
to
be
an
Evangelist
;
an
Hypocrite
may
be
an
Evangelist
:
but
a
true
Brother
of
St.
Paul
none
but
a
true
Christian
can
be
.
All
Christians
are
Brethren
:
It
is
a
word
that
levels
all
;
for
it
takes
down
the
Mountains
,
and
fills
up
the
Vallies
;
the
greatest
men
in
the
World
,
the
mountains
,
if
they
be
Christians
,
they
are
Brethren
to
the
lowest
;
and
it
fills
up
the
Vallies
,
the
lowest
,
if
they
be
Christians
,
are
Brethren
to
the
Highest
:
howsoever
in
worldly
respects
they
cease
in
death
,
as
personal
differences
,
and
differences
in
calling
,
they
all
cease
in
death
.
All
are
Brethren
,
therefore
he
useth
it
for
great
respect
.
St
Paul
was
a
great
Apostle
:
Timothy
an
inferiour
man
,
yet
both
Brethren
:
Timothy
our
Brother
.
To
the
Church
of
God
at
Corinth
.
WE
have
seen
the
persons
from
whom
;
Paul
and
Timothy
;
Now
here
are
the
persons
to
whom
,
To
the
Church
of
God
at
Corinth
.
Corinth
was
a
very
wicked
City
:
as
where
there
is
a
great
confluence
of
many
people
,
there
is
a
contagion
of
many
sins
of
the
people
;
and
yet
notwithstanding
in
this
Corinth
,
there
was
a
Church
.
For
as
Christ
saith
,
No
man
can
come
to
me
,
except
my
Father
draw
him
:
so
where
the
Father
will
draw
,
who
can
draw
back
?
Even
in
Corinth
God
hath
his
Church
:
he
raiseth
up
a
generation
of
men
,
a
Church
,
which
is
a
company
of
creatures
differing
as
much
from
the
common
,
as
men
do
from
Beasts
.
And
yet
such
is
the
Power
and
Efficacy
of
the
blessed
Gospel
of
Salvation
,
having
the
Spirit
of
God
accompanying
it
,
that
even
in
Corinth
,
a
wretched
City
,
this
Word
,
and
this
Spirit
,
raised
up
a
company
of
men
,
called
here
by
the
name
of
a
Church
,
and
Saints
.
And
such
power
indeed
hath
the
Word
of
God
with
the
Spirit
,
not
only
in
wicked
places
,
but
in
our
wicked
hearts
too
.
Let
a
man
have
a
world
of
wickednesse
in
him
,
and
let
him
come
,
and
present
himself
meekly
and
constantly
to
the
means
of
Salvation
,
and
God
in
time
by
his
Spirit
will
raise
a
new
frame
of
grace
in
his
heart
,
he
will
make
a
new
Creation
.
As
at
the
first
he
created
all
out
of
nothing
,
order
out
of
confusion
:
so
,
out
of
the
heart
,
which
is
nothing
but
a
Chaos
of
confusion
,
of
blindnesse
,
and
darknesse
and
terror
:
(
there
is
a
world
of
confusion
in
the
heart
of
man
)
God
by
his
creating
Word
(
for
his
Word
of
the
Gospel
is
creating
,
as
well
as
his
Word
was
at
the
first
in
the
creation
of
the
World
;
it
hath
a
creating
Power
)
he
raiseth
an
excellent
frame
in
the
heart
of
a
man
,
he
scatters
his
natural
blindnesse
,
he
sets
in
order
his
natural
confusion
,
that
a
man
becomes
a
new
creature
,
and
an
heire
of
a
new
World
.
Let
no
people
despair
,
nor
no
person
;
for
God
hath
his
Church
in
Corinth
.
But
what
is
become
of
this
Church
now
?
Why
alas
,
it
is
under
the
slavery
of
the
Turks
,
it
is
under
miserable
captivity
at
this
day
.
At
the
first
,
Corinth
was
overthrown
by
Numeus
a
Roman
Captain
,
for
the
abusing
the
Roman
Ambassadors
;
it
was
ruinated
for
the
unfit
carriage
to
the
Ambassadors
,
who
would
not
suffer
themselves
to
be
contemned
,
nor
the
Majestie
of
the
Roman
Empire
.
But
Augustus
Caesar
afterwards
repaired
it
.
And
now
for
neglecting
of
Gods
Ambassadors
,
the
Preachers
of
the
Gospel
,
it
is
under
another
misery
,
but
Spiritual
,
it
is
under
the
bondage
(
I
say
)
of
that
Tyrant
.
What
is
become
of
Rome
,
that
glorious
City
?
It
is
now
the
habitation
of
Devils
,
a
cage
of
unclean
birds
.
What
is
become
of
those
glorious
Churches
,
which
St.
John
wrote
those
Epistles
to
in
his
Revelation
?
and
which
St.
Paul
wrote
unto
?
Alas
they
are
gone
,
the
Gospel
is
now
come
into
the
Western
parts
.
And
shall
we
think
all
shall
be
safe
with
us
,
as
the
Jewes
did
,
crying
,
the
Temple
of
the
Lord
,
the
Temple
of
the
Lord
?
Jer.
7.
No
,
No
,
unlesse
we
respect
Christs
blessed
Gospel
of
Salvation
,
except
we
bring
forth
fruits
worthy
of
it
,
except
we
maintain
and
defend
it
,
and
think
it
our
honour
and
our
crown
,
and
be
zealous
for
it
:
if
we
suffer
the
insolent
enemies
of
it
to
grow
as
vipers
in
the
very
bosom
of
the
Church
,
what
is
like
to
become
of
us
?
If
there
were
no
forraign
Enemies
to
invade
us
,
we
would
let
slip
the
glorious
Gospel
of
Salvation
.
God
will
not
suffer
this
indignity
,
to
this
blessed
Jewel
his
truth
,
he
will
not
suffer
the
Doctine
of
the
Gospel
to
be
so
disrespected
.
You
see
the
fearful
example
of
the
Church
of
Corinth
.
Let
those
whom
it
may
concern
,
that
have
any
advantage
and
authority
,
let
them
put
in
for
Gods
cause
,
put
in
for
the
Gospel
;
labour
to
propagate
,
and
to
derive
this
blessed
truth
we
enjoy
to
posterity
,
by
suppressing
as
much
as
they
may
the
underminers
of
it
.
It
is
an
acceptable
service
.
To
the
Church
of
God
at
Corinth
.
And
all
the
Saints
in
Achaia
.
COrinth
was
the
City
,
Achaia
,
the
country
wherein
Corinth
was
.
There
were
then
Saints
,
holy
men
in
all
Achaia
.
And
St.
Paul
writes
to
(
All
)
Saints
,
to
weak
Saints
,
to
strong
Saints
,
to
rich
Saints
,
to
poor
Saints
;
because
every
Saint
hath
somewhat
that
is
lovely
,
and
respective
in
them
,
somewhat
to
be
respected
.
The
least
grace
deserves
respect
from
the
greatest
Apostle
.
And
all
have
one
head
,
all
have
one
hope
of
Glory
,
all
are
redeemed
with
the
same
precious
blood
of
Christ
(
and
so
I
might
run
on
)
The
many
priviledges
agree
to
all
.
Therefore
all
should
have
place
in
our
respect
.
To
(
all
)
Saints
;
that
the
least
should
not
think
themselves
undervalued
:
weaknesse
is
most
of
all
subject
to
complayning
if
it
be
disrespected
:
Therefore
in
heavenly
wisdom
and
prudence
the
Apostle
puts
in
(
All
)
Saints
.
In
all
Achaia
whatsoever
.
Besides
the
mother
City
,
the
Metropolis
of
that
Country
,
which
was
Corinth
,
there
were
Saints
scattered
.
God
in
heavenly
wisdome
scatters
his
Saints
.
As
seed
,
when
it
is
scattered
God
scatters
his
Saints
,
why
?
in
the
ground
it
doth
more
good
,
then
when
it
is
on
heaps
in
the
barn
:
so
God
scatters
his
Saints
as
Jewels
,
as
the
lights
of
the
World
:
here
he
will
have
one
to
shine
and
there
another
;
here
he
will
have
one
fruitful
to
condemne
the
wicked
world
where
they
are
,
and
by
their
good
example
,
and
their
heavenly
and
fruitful
conversation
,
to
draw
out
of
the
wicked
estate
of
nature
those
with
whom
they
are
;
Therefore
he
will
have
them
scattered
here
,
and
there
,
not
onely
at
Corinth
,
but
Saints
in
all
Achaia
,
besides
scattered
in
other
places
.
But
we
must
know
(
by
the
way
)
that
these
Saints
had
reference
to
some
particular
Church
:
for
though
it
be
sufficient
to
make
a
Christian
to
have
union
with
Christ
:
there
is
the
main
,
the
head
:
yet
notwithstanding
,
he
must
be
a
branch
,
he
must
be
a
member
of
some
particular
Congregation
;
therefore
we
have
it
in
Act.
4.
God
added
to
the
Church
such
as
should
be
saved
.
Those
that
are
added
to
salvation
must
be
added
to
the
Church
;
a
man
must
be
a
member
of
some
particular
Church
.
So
though
these
were
scattered
,
they
were
members
of
some
Church
.
Gods
children
are
as
stones
in
some
building
,
and
there
is
an
influence
of
Grace
comes
from
Christ
the
Head
to
every
particular
member
,
as
it
is
in
the
body
:
God
quickens
not
stragling
members
,
that
have
no
reference
to
any
particular
Church
;
that
I
note
by
the
way
.
To
the
Church
of
God
at
Corinth
,
and
all
the
Saints
in
Achaia
.
Saints
.
The
Apostle
calls
them
Saints
;
all
believers
are
called
Saints
.
Are
they
Quest.
so
?
are
all
in
the
visible
Church
Saints
?
Yes
,
say
some
,
and
therefore
they
say
that
our
Church
is
not
a
true
visible
Church
,
because
many
of
them
are
not
Saints
,
say
some
that
went
out
from
among
us
.
I
Answer
,
all
are
,
or
should
be
Saints
:
St.
Paul
wrote
here
to
those
that
Answ.
were
sacramental
Saints
,
and
such
as
by
outward
covenant
and
profession
were
Saints
:
not
that
they
were
all
of
them
inwardly
so
:
but
all
should
be
so
done
:
he
calls
them
so
to
put
them
in
mind
of
their
duty
.
To
cleare
this
point
a
little
.
Sometimes
the
Church
of
God
in
the
Scripture
hath
its
The
Church
hath
its
name
sometimes
.
1.
from
the
mixture
in
it
.
name
from
the
commixtion
of
good
and
bad
in
it
,
so
it
is
called
a
field
where
there
is
a
mixture
of
good
and
bad
seed
:
so
it
is
called
a
house
wherein
there
are
vessels
of
honour
,
and
vessels
of
dishonour
:
because
there
is
such
a
mixture
in
the
visible
Church
.
Sometimes
the
Church
hath
the
name
from
the
better
part
,
and
so
it
is
the
Spouse
of
Christ
,
the
love
of
Christ
,
2.
from
the
better
part
.
a
peculiar
people
,
a
holy
nation
,
and
Saints
,
as
it
is
here
.
Not
that
all
are
so
,
but
it
hath
the
denomination
from
the
better
part
:
all
should
be
so
,
and
the
best
are
so
,
and
it
is
sufficient
that
the
denomination
of
a
company
be
from
the
better
part
.
As
we
say
of
Gold
Oare
,
though
there
be
much
earth
mixed
with
it
,
yet
in
regard
of
the
better
part
,
we
call
it
Gold
:
we
give
it
that
name
:
so
in
regard
that
the
best
are
Saints
,
and
that
all
should
be
so
,
therefore
he
calls
them
all
Saints
:
should
all
in
the
visible
Church
be
Saints
by
profession
,
and
by
Sacrament
?
should
all
that
are
Baptized
,
and
receive
the
Communion
enter
into
a
profession
of
sanctity
?
What
say
you
then
to
a
prophane
atheistical
Generation
,
that
forsooth
make
a
shew
of
holinesse
;
and
therefore
we
must
look
for
none
of
them
?
I
say
all
prophane
Prophane
men
Hypocrits
.
persons
are
grosse
Hypocrites
;
why
?
for
,
are
you
members
of
the
Church
,
or
no
?
yes
,
will
every
one
say
,
will
you
make
me
an
Infidel
?
will
you
make
me
a
Pagan
?
Well
,
take
your
own
word
then
,
what
is
it
to
be
a
member
of
the
Church
but
to
be
a
Saint
?
Must
thou
be
a
Saint
?
doth
not
thy
profession
as
thou
art
a
member
bind
thee
to
be
a
Saint
?
In
Baptisme
,
was
not
thy
promise
to
renounce
the
Divel
,
the
World
,
&
the
flesh
?
In
renewing
thy
covenant
in
the
Communion
,
dost
not
thou
purpose
to
cleave
to
God
in
all
things
?
Thou
that
takest
liberty
therefore
in
the
Church
of
God
under
the
profession
of
Religion
to
live
as
a
libertine
,
thou
art
a
grosse
Hypocrite
,
and
this
aggravates
thy
sin
,
and
makes
it
worse
then
a
Pagans
.
Thou
which
art
in
the
bosome
of
the
Church
,
in
the
Kingdom
of
Saints
,
as
it
is
in
Dan.
7.
Dan.
7.
the
people
of
the
Saints
of
the
most
high
:
the
people
of
God
in
the
Church
wherein
thou
art
a
professed
member
:
and
yet
doest
thou
take
liberty
grosly
to
offend
God
?
What
doth
make
a
Saint
?
Quest.
In
a
word
,
to
the
constitution
of
a
true
Saint
,
there
is
Ans.
To
make
a
St.
there
must
be
.
A
-
-
Separation
.
-
Dedication
.
-
Qualification
.
-
Conversation
.
There
is
a
separation
presently
,
when
a
man
is
a
Saint
,
he
is
separate
from
1.
a
Separation
.
the
confused
company
of
the
world
,
from
the
Kingdom
of
Satan
.
Therefore
those
that
have
all
companies
alike
,
that
carry
themselves
indifferently
in
all
companies
,
as
men
that
professe
a
kind
of
Civility
,
that
are
taken
up
with
the
complement
of
the
times
;
men
that
learn
the
language
of
the
times
,
that
are
for
all
sorts
,
they
know
not
what
belongs
to
the
high
profession
of
Christianity
.
There
is
a
due
to
all
I
confesse
,
there
is
a
benevolence
,
and
a
beneficence
to
all
:
but
there
is
a
kind
of
complacencie
,
a
sweet
familiarity
,
and
amity
which
should
be
reserved
to
a
few
,
onely
to
those
in
whom
we
see
the
evidences
,
and
signs
of
Grace
:
If
there
be
not
a
separation
in
respect
of
Grace
,
there
is
no
holinesse
at
all
:
a
Saint
must
be
separated
.
Not
locally
,
but
in
regard
of
amitie
,
in
regard
of
intimate
friendship
.
As
we
see
it
is
in
outward
things
,
in
some
of
our
houses
;
there
is
a
Court
where
all
come
,
poor
and
rich
;
and
there
is
the
house
where
those
of
nearer
acquaintance
come
:
and
then
there
is
the
innermost
Roome
,
the
Closet
,
where
onely
our selves
,
and
those
which
are
nearest
to
us
come
:
So
it
is
in
the
passages
of
the
soul
,
there
are
some
remote
courtesies
that
come
from
us
,
as
men
,
to
all
,
be
they
what
they
will
:
there
are
other
respects
,
to
others
,
that
are
nearer
,
that
we
admit
nearer
,
that
are
of
better
quality
:
and
there
are
other
that
are
nearest
of
all
,
that
we
admit
even
into
the
closet
of
our
hearts
,
and
those
are
they
with
whom
we
hope
to
have
communion
for
ever
in
heaven
;
the
blessed
people
of
God
termed
here
Saints
.
It
is
an
evidence
of
our
translation
from
a
cursed
estate
to
a
better
,
when
we
love
such
;
hereby
we
know
(
saith
St.
John
)
that
we
are
translated
from
death
to
life
,
because
we
love
the
bretheren
.
There
must
be
a
separation
.
And
withal
,
there
must
be
a
dedication
of
our selves
to
the
service
of
2.
Dedication
.
God
.
A
Christian
when
he
knowes
himself
by
the
word
of
truth
,
and
by
the
work
of
the
Spirit
to
be
Gods
Child
,
he
dedicates
himself
to
better
services
then
before
,
he
thinks
himself
too
good
,
he
thinks
too
highly
of
himself
,
to
be
a
base
blasphemer
,
or
swearer
,
to
be
a
filthy
Person
:
he
considers
himself
as
the
Temple
of
the
Holy
Ghost
,
and
he
useth
himself
to
better
purposes
,
to
better
studies
,
to
do
good
.
And
then
with
Dedication
;
there
is
an
inward
Qualification
,
to
inable
him
3.
Qualification
.
with
light
never
to
forget
the
Image
of
God
.
Herein
this
Saint-ship
stands
especially
in
this
inward
Qualification
,
whereby
we
resemble
Christ
the
King
of
Saints
.
All
our
sanctification
comes
from
him
:
as
Aarons
.
oyntment
went
down
from
his
head
to
his
beard
,
and
so
to
his
skirts
:
so
all
our
sanctification
is
from
Christ
.
Every
Saint
is
qualified
from
the
Spirit
of
Christ
:
of
his
fulnesse
we
receive
this
inward
qualification
,
that
we
have
another
judgment
of
things
then
this
world
hath
,
what
is
good
,
and
what
is
bad
;
what
is
true
,
and
what
is
false
,
what
is
comfortable
,
and
what
tends
to
discomfort
.
He
hath
another
conceit
of
things
,
he
hath
another
light
then
he
had
before
,
and
then
other
carnal
men
have
;
he
hath
a
heavenly
light
.
He
hath
another
Language
,
he
gives
himself
to
prayer
,
and
to
thanksgiving
he
is
given
to
savoury
discourse
.
He
hath
other
courses
in
his
particular
calling
,
and
in
his
general
calling
then
other
refuse
company
have
,
or
then
himself
had
before
his
calling
:
this
is
from
his
qualification
.
And
this
Qualification
,
and
Conversation
go
together
:
he
hath
a
new
4.
Conversation
.
conversation
,
he
carries
himself
even
like
to
him
that
hath
called
him
out
of
darknesse
into
marvellous
light
.
So
,
a
true
Saint
,
(
as
every
professor
of
Religion
ought
to
be
)
he
is
dedicate
to
God
,
and
he
is
qualified
in
some
degree
as
Christ
was
,
by
his
holy
Spirit
;
he
is
a
new
creature
,
he
that
is
in
Christ
is
a
new
creature
;
and
he
shewes
this
by
his
conversation
,
or
else
he
is
no
Saint
.
How
shall
we
know
a
Saint
from
a
meer
civil
man
?
(
as
there
be
many
that
live
and
d
ie
in
that
estate
which
is
to
be
pittied
:
and
one
main
end
of
Quest.
our
calling
is
not
only
to
reduce
prophane
men
to
a
better
fashion
of
life
:
but
to
shew
civil
men
their
danger
.
)
A
meer
civil
man
lookes
to
the
second
table
,
he
is
smooth
in
his
carriage
and
conversation
with
men
:
but
negligent
in
his
service
to
God
.
A
civil
Answ.
Civil
man
,
who
?
man
he
lookes
to
his
outward
carriage
:
but
he
makes
no
conscience
of
secret
sins
:
he
is
not
holy
in
all
manner
of
conversation
,
as
St.
Peter
saith
,
1.
Pet.
1.
Be
ye
holy
in
all
manner
of
conversation
.
In
private
,
in
publick
,
in
your
retired
carriage
:
he
makes
no
conscience
of
his
thoughts
,
of
his
speeches
,
of
all
.
You
may
know
an
hypocrite
so
that
carries
himself
smoothly
,
and
acceptably
in
the
eye
of
the
World
,
but
he
makes
no
conscience
of
his
thoughts
,
he
makes
no
conscience
of
his
affections
,
of
his
desires
,
of
his
lusts
,
and
such
things
.
He
makes
no
conscience
of
lesser
oathes
,
nor
perhaps
of
rotten
discourses
:
No
,
they
are
all
for
this
,
that
they
may
passe
in
the
World
,
that
they
may
carry
themselves
with
acceptance
:
as
for
what
belongs
to
the
New
Creature
,
to
Saints
,
they
care
not
:
for
they
have
vain
conceits
of
these
,
and
judge
them
as
hypocrites
,
because
such
a
one
knowes
himself
should
be
an
hypocrite
,
if
he
should
do
otherwise
then
he
doth
,
therefore
he
thinks
that
others
that
are
above
his
pitch
,
are
hypocrites
;
and
and
they
make
a
shew
of
that
that
is
not
in
them
,
because
if
he
should
make
shew
of
that
,
his
heart
would
tell
him
that
he
were
an
hypocrite
.
A
true
Saint
differs
from
an
hypocrite
in
many
respects
;
but
in
this
one
True
Saint
wherein
different
from
an
hypocrite
.
mainly
,
that
a
true
Saint
of
God
is
altered
in
the
inward
frame
and
qualification
of
his
soul
,
he
is
a
new
Creature
,
therefore
,
there
is
a
spring
of
better
thoughts
,
of
better
desires
,
of
better
aimes
in
him
then
in
other
men
.
And
he
labours
more
after
the
inward
frame
of
his
heart
,
then
after
his
outward
carriage
:
what
he
is
ashamed
to
do
,
he
is
ashamed
to
think
he
is
ashamed
to
lust
after
,
what
he
desires
to
do
,
he
desires
to
love
in
his
heart
,
he
labours
that
all
may
be
true
in
the
inward
man
:
because
grace
(
as
well
as
nature
)
begins
from
the
heart
,
from
the
inward
parts
.
An
hypocrite
never
cares
for
that
,
all
his
care
is
for
the
outward
parts
,
he
Simile
.
is
sale-work
;
so
his
carriage
be
acceptable
to
others
,
all
his
care
is
taken
,
he
lives
to
the
view
,
therefore
he
looks
not
to
the
substance
,
and
the
truth
,
but
to
the
shadow
and
appearance
.
Now
I
come
to
the
Salutation
it self
.
VERSE
2.
Grace
be
unto
you
,
&c.
GRace
doth
enter
into
the
whole
conversation
of
a
Christian
,
and
doth
sweeten
his
very
Salutations
.
Which
I
observe
:
because
Grace
sweetens
all
a
Christians
conversation
.
many
men
confine
their
Religion
to
places
,
to
actions
,
and
to
times
:
there
is
a
relish
of
holinesse
in
every
thing
that
comes
from
a
Christian
,
in
his
Salutations
and
Courtesies
:
St.
Paul
salutes
them
,
Grace
,
and
peace
from
God
,
&c.
And
the
use
of
holy
Salutations
are
;
use
of
salutations
.
To
shew
love
and
respect
,
therefore
he
salutes
them
;
and
by
shewing
love
,
to
gain
love
:
for
there
is
a
Loadstone
in
love
.
And
thirdly
,
the
use
of
salutations
,
is
by
them
to
convey
some
good
:
for
these
salutations
are
not
meer
wishes
,
but
prayers
,
nay
blessings
:
Gods
people
are
a
blessed
people
,
and
they
are
full
of
blessing
,
they
carry
a
blessing
in
their
very
speeches
.
What
is
a
blessing
?
A
blessing
is
a
prayer
with
the
application
of
the
thing
prayed
for
,
it
is
Quest.
Blessing
what
;
Answ.
somewhat
more
then
a
prayer
,
Grace
be
with
you
,
and
peace
.
It
is
not
onely
a
meer
wish
,
I
desire
it
:
nay
my
desire
of
it
is
with
an
applying
of
it
,
grace
shall
be
with
you
,
and
peace
,
and
the
more
,
because
I
heartily
wish
it
to
you
.
It
is
no
light
matter
to
have
the
benediction
,
and
salutation
of
a
holy
man
,
especially
those
that
are
Superiours
:
for
the
Superiours
blesse
the
Inferiours
;
there
is
a
grace
goes
even
with
the
very
salutations
,
with
the
common
prayers
of
a
holy
man
.
It
is
a
comfortable
sign
when
God
doth
enlarge
the
heart
of
a
holy
man
to
wish
well
to
a
man
.
And
surely
the
very
consideration
of
that
should
move
us
to
let
them
have
such
incouragement
from
our
carriage
and
demeanour
,
that
they
may
have
hearts
to
think
of
us
to
the
throne
of
Grace
,
to
give
us
a
good
wish
,
to
give
us
a
good
desire
:
for
every
gracious
desire
,
every
prayer
hath
its
effect
when
it
comes
from
a
favourite
of
God
,
especially
from
such
a
man
as
St.
Paul
was
;
from
a
Minister
,
a
holy
man
in
a
calling
,
a
man
of
God
:
they
have
their
efficacy
with
them
,
they
are
not
empty
words
,
Grace
and
peace
.
The
Popes
think
it
a
great
favour
when
they
bestow
their
Apostolical
benediction
and
blessing
:
their
blessing
is
not
much
worth
;
their
curse
is
better
then
their
blessing
:
but
surely
the
blessing
of
a
man
rightly
called
,
those
that
are
true
Ministers
of
Christ
,
they
are
cloathed
with
Power
and
efficacy
from
God
:
Grace
be
with
you
,
and
peace
,
it
is
no
idle
complement
.
And
here
you
see
likewise
what
should
be
the
manner
of
the
salutation
of
Christians
,
as
they
ought
to
salute
,
to
shew
love
,
and
to
gain
love
,
so
all
Salutations
should
be
holy
.
their
salutations
should
be
holy
.
There
is
a
takingthe
name
of
God
in
vain
,
in
salutations
oft
times
,
God
save
you
,
&c.
and
it
must
be
done
with
a
kind
Gods
name
taken
in
vain
in
Salutations
.
of
scorn
,
and
if
there
be
any
demonstration
of
Religion
it
becomes
them
not
,
that
which
should
become
them
most
.
What
should
become
a
Saint
,
but
to
carrie
himself
Saint-like
?
and
yet
men
must
do
it
with
a
kind
of
scorn
,
with
a
kind
of
gracelesse
grace
:
that
which
in
the
religious
use
of
it
is
a
comfortable
and
sweet
thing
,
and
is
alway
with
a
comfortable
and
gracious
effect
in
Gods
Children
.
Either
it
hath
effect
and
is
made
grace
to
them
to
whom
it
is
spoken
,
or
returns
to
them
that
speak
it
:
As
Christ
saith
to
his
Disciples
,
when
you
come
into
a
house
,
pronounce
peace
to
them
;
and
if
the
house
be
not
worthy
,
your
peace
shall
return
to
you
So
the
salutations
of
a
good
man
,
if
they
be
not
effectual
to
the
parties
,
if
they
be
unworthy
,
rebellious
creatures
,
they
return
again
to
himself
,
they
have
effect
one
way
or
other
.
Let
it
not
be
done
therefore
with
a
taking
the
Name
of
God
in
vain
in
a
scornful
manner
,
but
with
gravity
and
reverence
,
as
becometh
a
holy
action
.
There
is
some
limitation
,
and
exception
of
this
.
Salutations
Salutations
to
be
omitted
.
in
some
cases
may
be
omitted
.
As
in
serious
businesse
,
salute
no
man
by
the
way
,
as
Christ
saith
to
his
Apostles
:
1.
In
serious
businesse
.
A
neglect
sometimes
is
good
manners
,
when
respect
is
swallowed
up
in
a
greater
duty
.
As
it
was
good
manners
for
David
to
Dance
,
and
to
carry
himself
(
as
it
were
)
unseemly
before
the
Ark
:
because
he
was
to
neglect
respect
to
meaner
persons
,
to
forget
the
respect
he
was
to
shew
to
men
,
being
altogether
taken
up
with
higher
matters
,
it
was
a
kind
of
decencie
,
and
comlinesse
.
And
overmuch
scrupulousnesse
and
nicenesse
in
lesser
things
,
when
men
are
called
to
greater
,
is
but
unmannerly
manners
:
in
these
cases
,
these
lesser
must
give
way
and
place
to
the
greater
;
Salute
no
man
by
the
way
,
dispatch
the
businesse
you
are
about
,
that
is
,
if
it
may
be
a
hindrance
in
the
way
,
salute
not
:
this
is
in
respect
of
time
.
And
as
for
time
,
so
for
persons
:
a
notorious
,
incorrigible
Heretick
salute
not
:
to
salute
such
a
one
would
be
(
as
it
were
)
a
connivence
,
or
an
indulgence
2.
To
an
Heretick
to
him
,
salute
him
not
.
The
denying
of
a
Salutation
many
times
hath
the
force
of
a
censure
:
the
party
neglected
may
think
there
is
somewhat
in
him
for
which
he
is
neglected
in
that
manner
.
In
these
cases
salutations
may
be
omitted
sometimes
:
But
I
go
unto
the
particulars
.
Grace
be
unto
you
and
peace
.
These
are
the
good
things
wished
.
We
see
the
Apostle
,
a
blessed
man
,
that
had
been
in
the
third
heaven
wrapt
up
,
that
had
been
taught
of
Christ
,
what
things
were
most
excellent
,
and
had
himself
seen
excellent
things
which
he
could
not
utter
,
when
he
comes
to
wishes
,
we
see
out
of
heavenly
wisedom
and
experience
he
drawes
them
to
two
heads
,
all
good
things
to
Grace
and
peace
.
If
there
had
been
better
things
to
be
wished
,
he
would
have
wished
them
,
but
Grace
and
peace
are
the
principal
things
.
What
is
meant
by
Grace
here
?
Grace
in
this
place
,
is
the
free
favour
and
love
of
God
from
his
own
Quest.
Grace
what
Answ.
bowels
,
not
for
any
desert
,
or
worth
,
or
strength
of
love
of
ours
:
it
is
his
own
free
grace
,
and
love
,
which
is
shed
by
the
holy
Ghost
,
and
springs
only
from
his
own
goodnesse
and
loving
nature
,
and
not
from
us
at
all
;
this
is
Grace
:
It
must
be
distinguished
from
the
fruits
of
it
:
as
the
Apostle
doth
distinguish
them
,
Rom.
5.
15.
Grace
,
and
the
gifts
of
grace
.
There
is
favour
,
and
the
gifts
of
favour
,
which
is
grace
inherent
in
us
.
Here
especially
is
meant
the
fountaine
and
spring
of
all
the
favour
of
God
with
the
manifestation
of
it
,
with
the
increase
of
it
,
with
the
continuance
of
it
.
He
wisheth
these
things
;
the
favour
of
God
,
with
the
manifestation
of
it
,
to
their
souls
;
that
as
God
would
be
gracious
to
them
;
so
that
he
would
shew
his
Grace
,
that
he
would
discover
it
,
and
shine
upon
them
:
and
to
that
end
that
he
would
give
them
his
holy
Spirit
,
to
shed
his
love
into
their
hearts
.
This
shining
of
God
into
the
heart
,
this
shedding
of
the
love
of
God
into
the
heart
,
is
the
Grace
here
meant
:
Gods
favour
with
the
manifestation
of
it
to
the
soul
,
and
with
the
continuance
of
it
,
and
the
increase
of
it
still
.
Grace
unto
you
.
As
if
he
should
have
said
,
I
wish
you
the
favour
of
God
,
and
the
report
of
it
to
your
souls
:
that
as
he
loves
you
,
through
his
Christ
;
so
he
would
witnesse
as
much
by
his
holy
Spirit
to
your
souls
.
And
I
wish
you
likewise
the
continuance
of
it
,
and
the
increase
of
it
,
and
the
fruits
of
it
likewise
:
for
that
must
not
be
excluded
,
all
particular
graces
,
which
are
likewise
called
Graces
.
They
have
the
name
of
favours
,
because
they
come
from
favour
,
and
favour
is
the
chief
thing
in
them
.
What
is
the
chief
thing
in
joy
,
in
faith
,
in
love
?
they
are
graces
:
they
cannot
be
considered
as
qualifications
,
as
earthly
things
in
us
:
they
proceed
from
the
grace
and
love
of
God
,
and
have
their
especial
value
from
thence
.
So
I
wish
you
the
manifestation
,
the
continuance
and
increase
of
favour
,
with
all
the
fruits
of
Gods
favour
,
especially
such
as
concern
a
better
life
.
The
word
is
easily
understood
,
after
the
common
sence
,
Grace
is
the
loving
and
free
respect
of
a
superiour
to
an
inferiour
:
the
respect
of
a
Magistrate
to
such
as
are
under
him
:
such
a
one
is
in
grace
with
the
Prince
we
say
:
we
mean
not
any
inherent
thing
:
but
free
grace
.
So
in
Religion
,
it
is
not
any
inherent
,
habitual
thing
;
Grace
,
but
it
is
free
favour
,
and
whatsoever
issues
from
free
favour
.
This
must
be
the
rather
observed
,
this
phrase
,
against
the
Papists
:
we
say
,
we
are
Justified
by
Grace
,
and
so
do
they
:
what
do
they
mean
by
being
justified
by
Grace
?
that
is
,
by
inherent
Grace
;
we
say
,
No
,
we
are
justified
by
Grace
,
that
is
,
by
the
free
favour
of
God
in
Jesus
Christ
,
so
is
the
acception
of
the
word
.
But
to
come
to
the
point
,
that
which
I
will
now
note
,
is
this
,
that
Doctr.
A
Christian
needs
Grace
,
when
he
is
in
state
of
Grace
.
A
Christian
,
though
he
be
in
the
state
of
Grace
and
favour
with
God
,
yet
still
he
needs
the
continuance
of
it
.
He
stands
in
need
of
the
continuance
of
God
.
St.
Paul
here
prayes
for
Grace
,
and
peace
to
those
that
were
in
the
state
of
Grace
already
.
Why
?
The
reason
of
it
is
,
that
we
run
into
new
Reas.
We
run
daily
into
new
breaches
.
breaches
every
day
of
our selves
:
as
long
as
there
is
a
spring
of
corruption
in
us
,
a
cursed
issue
of
corruption
,
so
long
there
will
be
some
actions
,
and
speeches
and
thoughts
,
that
will
issue
,
that
would
of
themselves
break
our
peace
with
God
;
or
at
least
hinder
the
sweet
sence
of
it
:
therefore
we
have
continual
occasion
to
renew
our
desires
of
the
sence
and
feeling
of
the
favour
of
God
,
and
to
renew
our
pardon
every
day
,
to
take
out
a
pardon
of
course
,
(
as
we
have
now
the
liberty
to
do
,
so
oft
as
we
confesse
our
sins
,
he
is
mercifull
to
forgive
us
)
and
to
win
his
favour
,
we
have
need
every
day
still
,
still
of
Grace
.
I
list
not
to
joyn
in
conflict
here
with
the
Papists
concerning
their
opinion
,
I
will
but
touch
it
by
the
way
,
to
shew
the
danger
of
it
.
They
will
not
have
all
of
meer
Grace
:
but
Christians
are
under
Grace
while
they
are
in
this
World
,
as
St.
Paul
saith
,
all
is
Grace
,
Grace
still
:
nay
,
at
the
day
of
judgement
,
The
Lord
shew
mercy
to
the
house
of
One
siphorus
at
that
day
:
at
the
day
of
judgement
,
Grace
,
and
mercy
,
must
be
our
plea
,
till
we
come
to
heaven
.
They
stand
upon
Grace
to
enable
us
to
the
work
,
and
then
by
the
work
we
may
merit
our
own
salvation
,
and
so
they
will
not
have
it
of
Grace
,
of
gift
;
but
as
a
stipend
a
thing
of
merite
.
Directly
contrary
to
St.
Paul
Rom.
6.
ult.
Eternal
life
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
the
word
comes
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
gift
)
The
gift
of
God
a
free
gift
through
Jesus
Christ
our
Lord
.
So
from
the
first
Grace
,
to
Eternall
life
,
which
is
the
complement
of
all
,
all
is
Grace
.
As
for
the
New
Testament
,
it
is
the
Covenant
of
Grace
:
the
whole
carriage
of
our
salvation
is
called
the
Covenant
of
Grace
:
because
,
God
,
of
Grace
doth
enter
into
Covenant
with
us
.
He
sent
Christ
of
Grace
,
who
is
the
foundation
of
the
Covenant
.
The
fulfilling
of
it
on
our
part
,
is
of
Grace
;
he
gives
us
faith
,
Faith
is
the
gift
of
God
,
he
puts
his
fear
in
our
hearts
that
we
should
not
depart
from
him
.
And
when
he
enters
into
Covenant
with
us
,
it
is
of
Grace
and
love
.
It
was
of
Grace
that
he
sent
Christ
to
be
the
foundation
of
the
Covenant
;
that
in
the
satisfying
of
his
justice
,
he
might
be
gracious
to
us
,
without
disparagement
to
his
justice
.
Of
Grace
he
fulfils
the
condition
on
our
part
:
we
are
no
more
able
to
believe
,
then
we
are
to
fulfil
the
law
;
but
he
inables
us
by
his
word
and
spirit
,
(
attending
upon
the
meanes
of
Salvation
)
to
fulfil
the
Covenant
.
And
when
we
have
done
all
,
he
gives
us
of
Grace
,
Eternal
life
,
all
is
of
Grace
.
There
is
nothing
in
the
Gospel
but
Grace
;
therefore
in
the
Ephes.
1.
it
is
stood
upon
by
the
Apostle
,
To
the
praise
of
the
Glorie
of
his
rich
Grace
.
From
Ephes.
1.
Election
to
Glorification
,
all
is
to
the
Glorie
of
his
Grace
.
We
ought
to
conceive
of
God
as
a
Gracious
Father
,
withholding
his
anger
(
which
we
deserve
to
be
poured
upon
us
)
by
the
intercession
of
How
to
conceive
of
God
.
Christ
,
withholding
that
anger
,
and
the
fruits
of
it
.
And
notwithstanding
we
are
in
Grace
,
if
we
neglect
to
seek
to
God
the
Father
;
if
we
neglect
to
seek
to
Christ
,
who
makes
intercession
for
us
,
then
(
though
we
be
in
the
first
Grace
still
,
we
are
not
east
away
yet
)
we
are
filii
sub
ira
sons
under
wrath
,
we
are
under
Anger
,
though
not
under
hatred
.
Therefore
every
day
we
should
labour
to
maintain
the
Grace
of
God
with
the
assurance
of
it
.
It
is
a
great
matter
to
carrie
our
selvs
so
,
as
we
To
maintain
Gods
Grace
daily
.
may
be
under
the
sence
and
feeling
of
the
Grace
of
God
.
It
is
not
sufficient
to
be
in
the
Grace
of
God
,
but
to
have
the
report
of
it
to
our
own
hearts
,
to
have
it
shine
upon
us
.
How
should
we
carry
our selves
so
,
that
we
may
be
in
state
of
Grace
,
that
is
,
in
such
a
state
,
as
we
may
find
the
sweet
evidence
and
comfortable
Quest.
how
to
have
continual
assurance
of
Grace
.
feeling
continually
,
that
we
are
Gods
Children
?
First
of
all
,
there
must
be
a
perpetual
,
daily
practise
of
abasing
our selves
,
of
making
our selves
poore
;
that
is
,
every
day
to
see
the
vanity
of
all
Ans.
things
in
the
world
out
of
us
;
to
see
the
weaknesse
of
Grace
in
us
;
to
see
1.
abase
our selves
.
the
return
of
our
corruptions
that
foile
us
every
day
;
that
so
we
may
see
in
what
need
we
stand
of
the
favour
of
God
:
Considering
that
all
comforts
without
are
vanity
,
and
that
all
the
Graces
in
us
are
stained
with
corruption
:
considering
,
besides
the
staines
of
our
Graces
,
that
there
is
a
continuall
issue
of
corruption
:
these
things
will
make
our
spirits
poor
,
and
make
us
hunger
and
thirst
after
the
sence
and
feeling
of
free
pardon
every
day
.
This
will
enforce
us
to
renew
our
patent
,
to
renew
our
portion
in
the
Covenant
of
Grace
,
to
have
daily
pardon
.
This
should
be
our
daily
practise
to
enter
deeper
,
and
deeper
into
our selves
.
This
is
to
live
by
faith
.
As
God
is
continually
ready
to
shew
us
favour
in
Christ
,
not
onely
at
the
first
in
acquitting
us
from
our
sins
;
but
continually
doth
shew
us
favour
upon
all
occasions
,
and
is
justifyng
and
pardoning
,
and
speaking
peace
continually
to
us
:
so
there
must
be
an
action
answerable
in
us
,
that
is
depending
upon
God
by
faith
;
living
by
faith
.
This
we
do
by
seeing
in
what
need
we
stand
of
Grace
,
God
resists
the
proud
,
but
gives
Grace
to
the
humble
.
Then
again
,
that
we
may
walk
in
the
grace
of
God
,
and
in
the
sence
of
it
:
let
us
every
day
labour
to
have
our
souls
more
and
more
enriched
Labour
to
be
rich
in
grace
.
with
the
endowments
and
graces
of
Gods
Spirit
,
that
we
may
be
objects
of
Gods
delight
.
Let
us
labour
to
be
affected
to
things
as
he
is
affected
,
two
cannot
walk
together
except
they
be
agreed
.
Let
us
hate
that
which
God
hates
,
and
delight
in
that
which
God
delights
in
,
that
we
may
have
a
kind
of
complacency
,
and
be
in
love
with
the
blessed
work
of
the
Spirit
of
God
more
and
more
:
Let
us
labour
to
delight
in
them
that
grow
in
grace
;
as
the
nearer
any
one
comes
to
our
likenesse
,
the
more
we
grow
in
familiarity
with
them
.
Labour
also
to
preserve
a
clear
soul
,
that
God
may
shine
upon
us
.
God
delights
not
in
strangenesse
to
us
,
his
desire
is
that
we
may
walk
in
the
sence
and
assurance
of
his
grace
and
favour
.
How
shall
we
know
that
we
are
in
state
of
Grace
with
God
?
I
Answer
;
(
that
we
do
not
deceive
our selves
)
we
must
look
to
the
Quest.
work
of
Gods
grace
:
Gods
grace
is
a
fruitful
grace
;
his
favour
is
fruitful
;
Answ.
How
to
know
we
are
in
Gods
favour
.
it
is
not
a
barren
favour
,
it
is
not
a
Winter
Sun
.
The
Sun
in
the
Winter
,
it
carries
a
goodly
countenance
,
but
it
heats
not
to
any
purpose
,
it
doth
not
quicken
:
but
Gods
grace
,
it
carries
life
and
heat
where
it
comes
:
therefore
1.
By
joy
of
the
Spirit
.
if
we
be
in
state
of
grace
and
favour
with
God
,
we
may
discern
it
.
But
in
times
of
desertion
,
though
a
person
be
in
grace
and
favour
with
God
,
yet
many
times
he
thinks
he
is
not
so
.
It
is
true
then
we
must
not
alway
go
to
our
feeling
at
such
times
,
and
the
enlargement
of
our
hearts
by
the
Spirit
of
comfort
,
but
go
to
the
work
of
2.
By
the
graces
of
the
Spirit
.
grace
:
for
where
grace
and
favour
is
,
there
are
the
graces
of
the
Spirit
.
As
it
is
nor
a
bare
favour
in
regard
of
comfort
,
so
it
is
not
a
barren
favour
in
regard
of
graces
:
for
every
heart
that
is
in
favour
with
God
,
hath
some
graces
of
the
Spirit
.
God
enriches
the
soul
where
he
shewes
favour
;
his
love-tokens
are
some
graces
;
therefore
if
the
witnesse
,
and
comfort
of
the
Spirit
cease
in
case
of
desertion
,
let
us
go
to
the
work
of
the
Spirit
,
and
by
that
we
may
know
if
we
be
in
grace
with
God
.
For
Gods
people
are
a
peculiar
people
:
and
Gods
children
have
alwayes
some
peculiar
grace
,
some
Ornaments
,
some
Jewels
the
spouse
of
Christ
hath
,
which
others
have
not
.
Therefore
examine
thy
heart
,
what
work
of
God
there
is
,
and
what
desire
thou
hast
after
better
things
,
what
inward
hatred
against
that
which
is
ill
,
what
strength
thou
hast
against
it
:
go
to
some
mark
of
Regeneration
,
of
the
new
Creature
,
and
these
will
evidence
that
we
are
in
a
state
of
grace
with
God
,
because
these
are
peculiar
favours
.
And
though
we
feel
not
the
comfort
,
yet
there
is
a
work
,
and
that
work
will
comfort
us
more
then
the
comfort
it self
will
do
.
And
this
is
one
thing
whereby
we
may
know
we
are
in
favour
with
God
;
when
we
can
comfort
our selves
,
and
can
go
to
the
throne
of
grace
through
3.
By
going
to
God
in
extremity
.
Christ
,
when
we
can
go
boldly
to
God
,
it
is
a
sign
of
favour
:
when
we
can
call
upon
him
,
when
we
can
go
in
any
desertion
to
prayer
;
when
in
any
affliction
we
can
have
inlarged
hearts
,
it
is
a
sign
of
favour
with
God
.
A
meer
hypocrite
,
or
a
man
that
hath
not
this
peculiar
grace
,
he
trusts
to
outward
things
,
and
when
they
are
gone
,
when
he
is
in
trouble
,
he
hath
not
the
heart
to
go
to
God
;
his
heart
is
shut
up
,
he
sinks
down
,
because
he
,
relyed
upon
common
matters
:
he
did
not
relie
upon
the
favour
of
God
and
the
best
fruit
of
it
,
which
are
graces
,
but
upon
common
favours
;
therefore
he
sinks
in
despair
.
But
a
sound
Christian
,
take
him
at
the
worst
,
he
can
sigh
to
God
,
he
can
go
to
him
,
and
open
his
soul
to
him
:
by
Christ
we
have
an
entrance
to
the
Father
,
Ephes
3.
12.
We
have
boldnesse
through
faith
.
Every
Christian
hath
this
in
the
worst
extremity
,
he
hath
a
Spirit
of
prayer
:
though
he
cannot
enlarge
himself
,
yet
he
can
sigh
and
groan
to
God
,
and
God
will
hear
the
sighes
of
his
own
Spirit
,
they
are
loud
in
his
ears
.
David
,
at
the
worst
,
he
prayes
to
God
,
Saul
at
the
worst
,
he
goes
to
the
Witch
,
and
from
thence
to
his
swords
point
.
But
usually
,
the
usual
temper
and
disposition
of
a
man
in
the
state
of
grace
is
joy
:
for
as
one
saith
,
Grace
is
the
begetter
of
joy
,
for
they
both
have
one
root
in
the
Greek
Language
,
there
is
the
same
root
for
favour
,
and
for
joy
:
so
favour
is
usually
and
ordinarily
with
a
sweet
enlargement
of
heart
,
we
may
thank
our selves
else
,
that
,
do
not
walk
so
warily
,
and
so
jealously
as
we
should
.
The
reward
that
God
gives
his
Children
that
are
careful
,
is
a
Spirit
of
joy
,
Rom.
5.
1.
Being
Justified
by
faith
we
have
peace
of
God
,
and
joy
in
tribulation
.
For
even
as
it
is
in
humane
matters
,
the
favour
and
countenance
of
the
King
,
it
is
as
a
shower
of
rain
after
a
drought
,
it
comforts
his
subjects
:
there
is
a
wonderous
joy
in
the
favour
,
and
grace
of
great
persons
alway
.
And
as
the
favourable
aspect
of
the
heavens
upon
inferiour
bodies
▪
promiseth
good
things
:
and
men
promise
themselves
from
that
,
favour
and
good
:
so
the
favour
,
and
grace
of
God
enlarge
the
soul
with
joy
and
comfort
:
And
there
is
that
measure
of
joy
in
those
that
are
in
the
free
favour
of
God
,
that
they
will
honour
God
freely
,
to
cast
themselves
upon
his
mercy
.
And
it
is
with
a
disesteem
of
all
things
in
the
World
besides
;
it
is
such
a
joy
as
works
in
the
soul
a
base
esteem
of
all
things
else
:
St.
Paul
esteemed
all
drosse
,
in
comparison
of
the
knowledge
of
Christ
,
and
the
favour
of
God
in
Christ
.
So
in
Psal.
4.
David
saith
of
some
,
There
be
many
that
will
say
,
who
will
shew
us
any
good
?
any
good
,
it
is
no
matter
:
but
saith
the
Holy
Spirit
in
David
,
Lord
lift
up
the
light
of
thy
countenance
upon
me
:
He
goes
to
prayer
,
he
saith
not
,
who
will
shew
us
any
good
?
it
is
no
matter
what
,
or
how
we
come
by
it
,
any
earthly
good
worldly
men
desire
:
No
,
saith
he
,
Lord
shew
us
the
light
of
thy
countenance
,
he
desires
that
above
all
things
.
So
he
saith
Psal.
3.
The
loving
kindnesse
of
the
Lord
is
better
then
life
it self
.
Life
is
a
sweet
thing
,
the
sweetest
thing
in
the
World
,
but
the
grace
and
favour
of
God
is
better
then
that
:
For
in
this
when
all
comforts
fail
,
the
Children
of
God
have
assurance
,
that
neither
life
,
nor
death
,
nor
things
present
,
nor
things
to
come
,
nor
any
thing
can
separate
us
from
the
love
of
God
in
Christ
,
which
shews
it self
better
then
life
it self
.
When
life
fails
,
this
favour
shall
never
fail
,
Nothing
shall
be
able
to
separate
us
from
the
favour
of
God
in
Christ
;
it
is
an
everlasting
favour
,
and
therefore
everlasting
because
it
is
free
:
if
it
were
Originally
in
us
,
it
would
fail
when
we
fail
:
but
it
is
an
everlasting
favour
,
because
it
is
free
,
God
hath
founded
the
cause
of
love
to
us
in
himself
:
so
much
for
that
;
Grace
be
unto
you
.
And
peace
.
All
that
I
will
say
of
peace
in
this
place
is
this
,
to
shew
,
That
True
peace
issues
from
Grace
.
It
is
to
be
had
thence
.
Peace
,
we
take
here
for
that
sweet
peace
with
God
and
peace
of
conscience
,
and
likewise
peace
with
all
things
;
when
all
Observ.
things
are
peaceable
to
us
:
when
there
is
a
sweet
successe
in
all
businesse
,
with
a
security
in
a
good
estate
.
It
is
a
blessed
thing
when
we
know
that
all
will
be
well
with
us
.
This
quiet
and
peaceable
estate
issues
from
grace
,
peace
of
conscience
especially
;
I
observe
it
the
rather
:
It
hath
been
the
errour
of
the
world
to
seek
peace
where
it
is
not
,
to
seek
peace
in
Sanctification
:
to
seek
it
in
the
work
of
Grace
within
a
man
.
Not
to
speak
of
worldly
men
,
that
seek
peace
in
outward
contentments
,
in
recreations
,
in
friends
,
and
the
like
;
alas
it
is
a
poore
peace
;
But
I
speak
of
Religious
persons
that
are
of
a
higher
straine
,
they
have
sought
peace
,
but
not
high
enough
.
True
peace
must
be
selected
from
Grace
:
the
free
favour
in
Christ
.
This
will
quiet
and
still
the
clamours
of
an
accusing
conscience
.
God
reconciled
in
Christ
will
pacifie
the
conscience
,
nothing
else
will
do
it
.
For
if
our
chief
peace
were
fetched
from
sanctification
;
(
as
many
fetch
it
thence
in
error
of
judgment
)
alas
the
conscience
would
be
dismaid
,
and
alwaies
doubt
whether
it
had
sanctification
enough
or
no.
Indeed
sanctication
and
grace
within
is
required
as
a
qualification
,
to
shew
that
we
are
not
Hypocrites
,
but
are
in
the
state
and
covenant
of
Grace
;
it
is
not
required
as
a
foundation
of
comfort
,
but
as
a
qualification
of
the
persons
to
whom
comfort
belongs
.
Therefore
David
,
and
St.
Paul
,
and
the
rest
that
knew
the
true
power
and
efficacy
of
the
Gospel
,
they
sought
for
peace
in
the
grace
and
free
favour
of
God
.
Let
us
lay
it
up
,
to
put
it
in
practise
in
the
time
of
dissolution
,
in
the
time
of
spiritual
conflict
,
in
the
time
when
our
consciences
shall
be
awakened
(
and
perhaps
upon
the
rack
,
)
and
Satan
will
be
busie
to
trouble
our
peace
;
that
we
may
shut
our
eyes
to
all
things
below
,
and
see
God
shining
on
in
Christ
;
that
we
may
see
the
favour
of
God
in
Christ
,
by
whose
death
and
passion
he
is
reconciled
to
us
,
and
in
the
Grace
and
free
favour
of
God
in
Ghrist
we
shall
see
peace
enough
.
It
is
true
likewise
(
besides
peace
of
conscience
)
of
all
other
peace
,
peace
of
successe
,
and
peace
of
state
;
that
all
creatures
,
and
all
conditions
are
peacable
to
us
,
whence
is
it
?
It
is
from
Grace
:
for
God
being
reconciled
,
he
reconciles
all
;
when
God
himself
is
ours
,
all
is
ours
,
when
he
is
turned
,
all
is
turned
with
him
;
when
he
becomes
our
father
in
Christ
,
and
is
at
peace
with
us
,
all
are
at
peace
besides
:
so
that
all
conditions
,
all
estates
,
all
creatures
,
they
work
for
our
good
.
It
is
from
hence
,
when
God
is
turned
,
all
are
turned
with
him
.
He
being
the
God
of
the
creature
,
that
sustaines
and
upholds
the
creature
,
in
whom
the
creature
hath
his
being
and
working
:
he
must
needs
therefore
turn
it
for
the
good
of
them
that
are
in
covenant
with
him
.
All
that
are
joyned
in
covenant
with
him
he
fills
them
with
peace
:
because
they
are
in
Grace
with
him
.
This
should
stir
up
our
hearts
,
above
all
things
in
the
world
to
pray
for
Grace
,
to
get
Grace
,
to
empty
our selves
of
self-confidence
,
that
we
may
be
vessels
for
Grace
:
to
make
Grace
our
plea
,
to
magnifie
the
Grace
of
God
.
We
must
never
look
in
this
world
for
a
peace
altogether
absolute
,
that
is
reserved
for
heaven
,
our
peace
here
is
a
troubled
peace
;
God
will
have
a
distinction
between
heaven
and
earth
.
But
when
our
peace
is
interrupted
,
when
the
waters
are
come
into
our
souls
,
what
must
be
our
course
?
when
we
would
have
peace
,
go
to
Grace
,
go
to
the
free
promise
of
Grace
in
Christ
.
Grace
and
Peace
.
From
God
our
Father
,
and
the
Lord
Jesus
Christ
.
The
spring
of
Grace
and
peace
are
here
mentioned
.
After
the
Preface
he
comes
to
the
Argument
which
he
intends
,
and
begins
with
blessing
.
One
part
of
the
scope
of
this
blessed
Apostle
is
,
to
avoid
the
scandall
of
his
sufferings
;
for
,
he
was
a
man
of
sorrows
,
if
ever
man
was
(
next
Christ
,
who
was
a
true
man
of
sorrow
)
the
blessed
Apostle
was
a
man
of
miseries
and
sorrow
.
Now
,
weake
shallow
Christians
thought
him
to
be
a
man
diserted
of
God
,
they
thought
it
was
impossible
for
God
to
regard
a
man
so
forlorn
,
so
despicable
as
this
man
was
:
What
doth
he
?
before
he
comes
to
other
matters
,
he
wipes
away
this
imputation
,
and
cleers
this
scandal
;
You
lay
my
crosses
and
sufferings
,
and
disgraces
in
the
world
to
my
shame
,
it
is
your
weakness
,
that
which
you
account
my
shame
,
is
a
matter
of
praise
.
I
am
so
farre
from
being
disheartned
or
discouraged
from
what
I
suffer
,
that
,
Blessed
be
God
the
Father
of
Christ
,
the
Father
of
mercies
,
&c.
That
which
to
the
flesh
is
matter
of
scandall
and
offence
,
that
to
the
spirit
,
and
to
a
spirituall
man
is
matter
of
glory
,
so
contrary
is
the
flesh
and
the
Spirit
,
and
so
opposite
is
the
disposition
,
and
the
current
of
the
fleshly
man
to
the
spirituall
man
.
Job
was
so
farre
from
cursing
God
for
taking
away
,
that
he
saith
,
Blessed
be
the
name
of
God
,
not
onely
for
giving
,
but
for
taking
away
too
.
What
ground
there
is
in
troubles
and
persecutions
to
blesse
God
,
we
shall
see
in
the
current
and
passages
of
the
Chapter
.
To
come
then
to
the
very
verse
it selfe
,
where
there
is
a
blessing
and
praysing
of
God
first
:
And
in
this
praysing
consider
The
-
-
Act
-
Object
.
-
Reasons
.
The
Act
,
Blessed
be
God
,
which
is
a
praysing
.
The
Object
is
God
the
Father
,
The
Reasons
are
inwrapped
in
the
Object
,
Blessed
be
God
the
Father
of
our
Lord
Jesus
Christ
:
because
he
is
the
God
and
Father
of
Iesus
Christ
,
therefore
blessed
be
he
.
Secondly
,
another
reason
is
,
because
he
is
the
Father
of
mercies
.
Another
reason
is
,
from
the
Act
of
this
disposition
of
mercie
in
God
,
he
is
the
God
of
all
comfort
,
and
as
he
is
comfortable
,
so
he
doth
comfort
,
Thou
art
good
and
doest
good
,
saith
the
Psalmist
:
thou
art
a
God
of
comfort
,
and
thou
doest
comfort
;
For
,
as
he
is
,
so
he
doth
,
he
shews
his
Nature
in
his
working
.
Blessed
be
God
the
Father
of
our
Lord
Jesus
Christ
,
the
Father
of
mercies
,
and
God
of
comfort
,
of
which
I
shall
speake
when
I
come
to
them
.
Blessed
be
God
the
Father
,
&c.
We
see
here
the
heart
of
the
blessed
Apostle
being
warmed
with
the
sense
and
taste
of
the
sweet
mercy
of
God
,
stirrs
up
his
tongue
to
bless
God
;
a
full
heart
and
a
full
tongue
.
We
have
here
the
exuberancie
,
the
abundance
of
his
thankfulness
,
breaking
forth
in
his
speech
,
his
heart
had
first
tasted
of
the
sweet
mercies
,
and
comforts
of
God
before
he
prayseth
God
:
The
first
thing
that
we
will
observe
hence
is
,
that
,
It
is
the
disposition
of
Gods
Children
(
after
they
have
tasted
the
sweet
mercy
and
Obser.
The
disposition
of
Gods
Children
to
be
thankfull
.
comfort
and
love
of
God
)
to
break
forth
into
the
praysing
of
God
and
to
thanksgiving
.
It
is
as
naturall
for
the
new
creature
to
doe
so
,
as
for
the
birds
to
sing
in
the
Spring
;
when
the
Sun
hath
warmed
the
poore
creature
,
it
shews
its
thankfulnesse
in
singing
;
and
that
little
blood
and
spirits
that
it
hath
,
being
warmed
after
winter
,
it
is
natural
for
those
creatures
so
to
do
,
and
we
delight
in
them
.
It
is
as
natural
for
the
new
creature
(
when
it
feels
the
Sun
of
righteousness
warming
the
soul
,
when
it
tastes
of
the
mercy
of
God
in
Christ
)
to
shew
forth
it self
in
thankfulnesse
and
praise
:
and
it
can
no
more
be
kept
from
it
,
then
fire
can
keep
from
burning
,
or
water
from
cooling
:
it
is
the
nature
of
the
new
creature
so
to
do
.
The
reason
is
,
every
creature
must
do
the
the
work
for
which
God
hath
enabled
it
,
to
the
which
God
hath
framed
it
:
the
happinesse
of
the
creature
is
in
well
doing
,
in
working
according
to
its
nature
;
the
heathen
could
see
that
.
Now
all
the
creatures
;
the
new
creature
especially
is
for
the
glory
of
God
in
Christ
Jesus
.
All
the
new
creature
,
and
what
priviledges
it
hath
,
and
what
graces
it
hath
,
all
is
that
God
may
have
the
glory
of
grace
:
why
then
,
it
must
needs
work
answerable
to
that
which
God
hath
created
it
for
;
therefore
it
must
shew
forth
the
praise
and
glorie
of
God
.
Blessed
be
God
,
saith
the
Apostle
Ephes.
1.
And
the
blessed
Ephes.
〈◊〉
Apostle
St.
Peter
begins
his
Epistle
,
Blessed
be
the
Father
of
our
Lord
Jesus
Christ
;
who
hath
begotten
us
to
an
Inheritance
Immortal
and
undefiled
,
which
fadeth
not
away
,
reserved
for
us
in
Heaven
.
I
shall
not
need
to
set
down
with
the
exposition
of
the
word
(
Blessed
)
.
How
God
blesseth
us
,
and
how
we
blesse
God
.
His
blessing
is
a
conferring
To
blesse
God
,
what
.
of
blessing
;
our
blessing
is
a
declaring
of
his
goodnesse
:
it
is
a
thing
well
enough
known
.
Our
blessing
of
God
,
is
a
praising
of
God
,
a
setting
out
what
is
in
him
.
Onely
,
one
thing
is
to
be
cleared
.
What
good
can
we
do
to
God
in
blessing
of
him
?
he
is
blessed
,
though
we
blesse
him
not
;
and
he
is
praised
whether
we
praise
him
or
no
:
he
had
Glorie
enough
before
he
made
the
world
,
he
contented
himself
in
the
Trinity
,
the
blessed
Trinity
in
it self
,
before
there
were
either
Angels
,
or
men
or
other
creatures
to
blesse
him
;
and
now
he
can
be
blessed
enough
,
though
we
do
not
blesse
him
.
It
is
true
,
he
can
be
so
;
and
he
can
have
heaven
,
though
thou
hast
it
not
but
be
a
damned
creature
,
and
he
will
be
blessed
whether
thou
blesse
him
or
no.
We
add
nothing
to
God
when
we
blesse
him
.
Our
blessing
of
him
is
required
as
a
dutie
to
make
us
more
capable
of
his
graces
,
to
him
that
hath
shall
be
given
.
To
him
that
hath
,
(
and
useth
1.
It
is
a
duty
to
God
.
that
he
hath
to
the
Glorie
of
God
)
shall
be
given
more
:
we
give
nothing
.
The
stream
gives
nothing
to
the
fountain
;
the
beam
gives
nothing
to
the
Sun
,
for
it
issues
from
the
Sun
;
our
very
blessing
of
God
is
a
blessing
of
his
.
It
is
from
his
Grace
that
we
can
praise
his
Grace
;
and
we
run
still
into
a
new
debt
,
when
we
have
hearts
enlarged
to
blesse
him
.
We
ought
to
have
our
hearts
more
enlarged
,
that
we
can
be
enlarged
to
prayse
God
.
And
to
others
it
is
good
;
for
others
are
stirred
up
by
it
:
Gods
goodnesse
2.
It
stirs
up
others
and
mercy
is
enlarged
in
regard
of
the
manifestation
of
it
to
others
,
by
our
blessing
of
God
.
Yea
,
this
good
comes
to
our
souls
,
besides
the
increase
of
Grace
,
we
3.
It
is
good
for
our selves
.
shall
find
an
increase
of
joy
and
comfort
;
that
is
one
end
why
God
requires
it
of
us
,
though
he
himself
in
his
essence
be
alway
alike
blessed
,
yet
he
requires
that
we
should
be
thankful
to
him
alway
,
that
we
should
blesse
and
praise
him
even
in
misery
and
affliction
:
&
why
then
?
because
if
we
can
work
upon
our
hearts
a
disposition
to
see
Gods
love
,
and
to
praise
and
blesse
him
,
we
can
never
be
uncomfortable
;
we
have
some
comfort
against
all
estates
and
conditions
,
by
studying
to
praise
God
,
by
working
of
our
hearts
to
a
disposition
to
praise
and
bless
God
;
for
then
crosses
are
light
,
crosses
are
no
crosses
then
:
That
is
the
reason
that
the
Apostles
and
Holy
men
so
stirred
up
their
hearts
to
praise
and
thansgiving
,
that
they
might
feele
their
crosses
the
less
,
that
they
might
be
lesse
sensible
of
their
discomforts
;
for
undoubtedly
when
we
search
for
matter
of
praysing
God
in
any
afliction
,
and
when
we
see
there
is
some
mercy
yet
reserved
,
that
we
are
not
consumed
;
the
consideration
that
there
is
alway
some
mercy
,
that
we
are
yet
unthankfull
for
,
will
inlarge
our
hearts
,
and
God
when
he
hath
thanks
and
praise
from
us
,
he
gives
us
still
more
matter
of
thankfulnesse
,
and
the
more
we
thank
him
and
praise
him
,
the
more
we
have
matter
of
praise
.
This
being
a
truth
,
that
Gods
Children
,
when
they
have
tasted
of
his
mercie
,
break
forth
into
his
praise
,
it
being
the
end
of
his
favours
,
and
nature
being
inclined
thereto
;
this
should
stirre
us
up
to
this
duty
,
and
that
we
may
the
better
perform
this
holy
duty
,
let
us
take
notice
of
all
Gods
favours
and
blessings
:
Knowledge
stirs
up
the
affections
,
blessing
of
God
springs
immediately
from
an
inlarged
heart
,
but
enlargement
of
heart
is
stirred
up
from
apprehension
:
for
as
things
are
reported
to
the
knowledge
,
so
the
understanding
reports
them
to
the
heart
and
affections
Therefore
it
is
a
duty
that
we
ought
to
take
notice
of
Gods
favours
,
and
with
taking
notice
of
them
.
To
mind
them
,
to
remember
them
,
forget
not
all
his
benefits
,
Psal.
103.
Praise
the
Lord
O
my
soule
,
and
forget
not
all
his
benefits
;
insinuating
2.
To
mind
them
.
that
the
cause
why
we
praise
not
God
is
the
forgetting
of
his
benefits
.
Let
us
take
notice
of
them
,
let
us
register
them
,
let
us
mind
them
,
let
us
keep
diaries
of
his
mercies
and
favours
every
day
;
he
renews
his
mercies
and
favours
every
day
,
and
we
ought
to
renew
our
blessing
of
him
every
day
,
we
should
labour
to
do
here
,
as
we
shall
do
when
we
are
in
heaven
,
where
we
shall
do
nothing
else
but
praise
and
bless
him
;
we
ought
to
be
in
Heaven
,
while
we
are
on
the
earth
,
as
much
as
we
may
;
let
us
register
his
favours
and
mercies
.
But
what
favours
?
Especially
spirituall
,
nay
,
first
spirituall
favours
,
without
which
Spirituall
favours
especially
to
give
thanks
for
.
we
cannot
heartily
give
thanks
for
any
outward
thing
;
for
the
soule
will
cast
with
it self
,
till
it
feele
it selfe
in
Covenant
with
God
in
Christ
,
that
a
man
is
the
Child
of
God
.
Indeed
I
have
many
mercies
and
favours
,
God
is
good
to
me
;
but
perhaps
all
these
are
but
favours
of
the
Traytor
in
the
prison
that
hath
the
libertie
of
the
Tower
,
and
all
things
that
his
heart
can
desire
;
but
then
he
looks
for
an
execution
,
he
looks
for
a
writt
to
draw
him
forth
to
make
him
a
spectacle
to
all
;
and
so
this
trembling
for
fear
of
a
future
ill
which
the
soul
lookes
for
,
it
keepes
the
soul
from
thankfulnesse
.
It
cannot
be
heartily
thankful
for
any
mercy
,
till
it
can
be
thankful
for
spiritual
fauors
.
Therefore
first
let
us
see
that
our
state
be
good
,
that
we
are
in
Christ
,
that
we
are
in
the
covenant
of
Grace
,
that
though
we
are
weak
Christians
,
yet
we
are
true
,
there
is
truth
in
Grace
wrought
in
us
.
And
then
when
we
have
tasted
the
best
mercies
,
spirituall
mercies
,
when
we
see
we
are
taken
out
of
the
state
of
nature
(
for
then
all
is
in
love
to
us
)
when
we
have
the
first
mercy
,
pardoning
mercy
,
that
our
sins
are
forgiven
in
Christ
,
then
the
other
are
mercies
indeed
to
us
,
not
as
favours
to
a
condemned
man
.
And
that
is
the
reason
that
a
carnall
man
,
he
hath
his
heart
shut
,
he
cannot
Why
a
carnal
man
is
unthankful
.
praise
God
,
he
cannot
trust
in
God
:
because
he
staggers
in
his
estate
,
because
he
is
not
assured
:
he
thinks
,
it
may
be
God
fattens
me
against
the
day
of
slaughter
.
Therefore
I
know
not
whether
I
should
praise
him
for
this
or
no.
But
he
is
deceived
in
that
:
for
if
he
had
his
heart
enlarged
to
blesse
God
for
that
,
God
would
shew
further
favour
still
;
but
the
heart
will
not
yield
hearty
praise
to
God
,
till
it
be
perswaded
of
Gods
love
.
For
all
our
love
is
by
reflection
.
We
love
him
,
because
he
loved
us
first
,
and
we
praise
and
blesse
him
,
because
he
hath
blest
us
first
in
heavenly
blessings
in
Christ
.
Let
us
take
notice
of
his
favours
,
let
us
mind
them
:
let
us
register
them
,
especially
favours
and
mercies
in
Christ
.
Let
us
after
think
how
we
were
pulled
out
of
the
cursed
estate
of
nature
,
by
what
ministery
,
by
what
acquaintance
,
by
what
speech
,
and
how
God
hath
followed
that
mercie
with
new
acquaintance
,
with
new
comfort
to
our
souls
,
with
new
refreshings
:
that
by
his
spirit
he
hath
repressed
our
corruptions
,
that
he
hath
sanctified
us
,
made
us
more
humble
,
more
careful
,
that
he
hath
made
us
more
jealous
,
more
watchful
:
these
mercies
,
and
favours
,
will
make
others
sweet
unto
us
.
And
then
learn
to
prize
and
value
the
mercies
of
God
,
which
will
not
be
unlesse
we
compare
them
with
our
own
unworthinesse
:
lay
his
mercies
together
with
our
own
unworthinesse
,
and
it
will
make
us
break
forth
into
blessing
of
God
.
When
we
consider
what
we
are
our selves
,
as
Jacob
said
,
lesse
than
the
least
of
Gods
mercies
.
We
forget
Gods
mercies
every
day
,
he
strives
with
our
unthankfulnesse
:
the
comparing
of
his
mercies
with
our
unworthiness
and
our
desert
on
the
contrary
,
will
make
us
to
blesse
God
for
his
goodnesse
and
patience
,
that
he
will
not
onely
be
good
to
us
,
in
not
inflicting
that
which
our
sins
have
deserved
;
Blessed
be
God
the
Father
of
our
Lord
Jesus
Christ
.
And
(
to
name
no
more
bút
this
one
)
above
all
,
beg
of
God
his
holy
spirit
:
Beg
the
spirit
.
for
this
Blessing
of
God
is
nothing
else
,
but
a
vent
from
the
spirit
.
For
as
Organs
and
wind
Instruments
do
never
sound
except
they
be
blown
,
they
are
dead
and
make
no
musick
till
there
be
breath
put
into
them
:
so
we
are
dead
and
dull
instruments
;
therefore
it
is
said
,
we
are
filled
with
the
Holy
Ghost
.
All
Gods
children
they
are
filled
with
the
spirit
before
they
can
praise
God
:
the
spirit
stirres
them
up
to
praise
him
,
and
as
it
gives
them
matter
to
praise
him
;
for
,
so
it
gives
the
Sacrifice
of
praise
it self
.
God
gives
to
his
children
,
both
the
benefits
to
blesse
him
for
,
and
he
gives
the
blessing
of
a
heart
to
blesse
him
.
And
we
must
beg
both
of
God
:
beg
a
heart
able
to
discern
spiritual
favours
,
to
tast
and
relish
them
,
and
to
see
our
own
unworthinesse
of
them
,
and
beg
of
God
his
holy
spirit
to
awaken
,
and
quicken
,
and
enlarge
our
dead
and
dull
hearts
to
praise
his
name
.
To
stir
up
our selves
to
praise
God
.
Let
us
stir
up
our
hearts
to
it
,
stirr
up
the
spirit
of
God
in
us
every
one
that
hath
the
spirit
of
God
,
should
labour
to
stir
up
the
spirit
,
as
St.
Paul
writes
to
Timothy
,
and
as
David
stirs
up
himself
,
Praise
the
Lord
O
my
soul
,
and
all
that
is
within
me
praise
his
holy
name
;
so
we
should
raise
up
our selves
,
and
stir
up
our selves
to
this
duty
.
And
shame
our selves
;
what
,
hath
God
freed
me
from
so
great
misery
?
To
shame
our selves
for
unthankfulnesse
.
and
hath
he
advanced
me
to
so
happie
an
estate
in
this
world
?
doth
he
put
me
in
so
certain
a
hope
of
glorie
in
the
world
to
come
?
have
I
a
certain
promise
to
be
carried
to
salvation
?
that
neither
things
present
nor
things
to
come
shall
be
able
to
separate
me
from
the
love
of
God
in
Christ
Jesus
?
doth
he
renew
his
mercies
every
day
upon
me
?
and
can
I
be
thus
dead
,
can
I
be
thus
dull-hearted
?
Let
us
shame
our selves
.
And
certainly
if
a
man
were
to
teach
a
Child
of
God
a
ground
of
humiliation
:
if
a
Child
of
God
that
is
in
the
state
of
grace
should
ask
how
he
might
grow
humble
and
be
abased
more
and
more
,
a
man
could
give
no
one
direction
better
then
this
,
to
consider
how
God
hath
been
good
continually
;
how
he
hath
been
patient
and
good
,
and
upon
what
ground
we
hope
that
he
will
be
so
:
and
to
consider
the
disposition
of
our
own
drooping
,
drousie
souls
:
if
this
will
not
abase
a
soul
that
hath
tasted
the
love
and
mercie
of
God
,
nothing
in
the
world
will
do
it
.
There
never
was
a
Child
of
God
of
a
dull
temper
and
disposition
,
but
he
was
ashamed
,
that
being
under
such
a
covenant
of
favour
,
that
he
should
yet
not
have
a
heart
more
enlarged
to
blesse
God
.
To
stir
us
up
to
this
duty
,
for
arguments
to
perswade
us
,
what
need
we
Motions
to
thankfulnesse
.
use
many
?
It
should
be
our
duty
in
this
world
to
be
as
much
in
heaven
and
heavenly
imployment
.
Our
conversation
is
in
heaven
(
saith
the
Apostle
)
1.
it
is
the
imployment
of
heaven
.
How
can
we
be
in
heaven
more
then
by
practising
of
that
which
the
Saints
and
Angels
,
and
the
Cherubins
,
and
Seraphins
spend
all
their
strength
in
there
?
How
do
they
spend
all
that
blessed
strength
with
chearfulnesse
and
joy
,
that
are
in
that
place
of
joy
?
How
do
they
spend
it
,
but
in
setting
forth
the
praise
of
God
,
the
wonderful
goodnesse
of
God
that
hath
brought
them
to
that
happinesse
?
Certainly
that
which
we
shall
do
for
ever
in
heaven
,
we
ought
to
do
as
much
as
we
may
do
on
earth
.
And
it
is
(
as
I
said
before
)
2.
It
mitigates
crosses
.
in
all
aflictions
and
troubles
,
the
only
special
way
to
mitigate
them
,
to
work
our
hearts
to
thankfulnesse
for
mercies
and
favours
that
we
enjoy
.
We
have
cause
indeed
at
the
first
to
be
abased
and
humbled
;
but
we
have
more
cause
to
rejoyce
,
in
working
our
hearts
to
comfort
in
blessing
of
God
,
it
will
ease
the
crosse
,
any
crosse
whatsoever
.
I
will
not
dwell
further
upon
the
point
,
I
shall
have
occasion
oft
to
digresse
upon
this
duty
.
The
Object
of
prayse
here
,
is
God
,
cloathed
with
a
comfortable
description
;
God
how
considered
the
object
of
praise
.
not
God
simply
,
for
alas
we
have
no
hearts
to
praise
God
,
take
God
onely
armed
with
justice
,
cloathed
with
Majesty
.
Consider
God
thus
,
indeed
he
deserves
glory
and
praise
,
but
the
guilty
soule
will
not
praise
him
thus
considered
,
and
abstracted
from
mercie
and
goodness
,
and
love
,
therefore
saith
he
,
Blessed
be
God
God
how
considered
,
Blessed
be
God
.
The
Father
of
our
Lord
Jesus
Christ
.
First
,
he
is
father
of
Christ
,
and
then
Father
of
mercies
,
and
God
of
comfort
.
God
,
so
considered
,
be
blessed
.
God
(
as
he
is
to
be
prayed
unto
,
so
)
he
is
to
be
praised
.
And
only
God
,
this
sacrifice
,
this
perfume
,
this
incense
it
must
not
be
mispent
upon
any
creature
,
we
have
all
of
his
grace
,
and
we
should
returne
all
to
his
glory
,
that
is
a
duty
.
But
consider
him
as
he
is
described
here
,
first
the
father
of
Christ
,
and
then
the
father
of
mercies
,
and
God
of
all
comfort
.
And
it
is
not
to
be
omitted
,
that
first
he
begins
with
this
.
Blessed
be
God
the
Father
of
our
Lord
Jesus
Christ
.
Not
the
Father
of
our
Lord
Jesus
Christ
only
as
he
is
God
,
but
the
Father
of
our
Lord
Jesus
Christ
as
he
is
man
:
for
God
being
the
Father
of
whole
Christ
,
being
father
of
the
person
,
he
is
father
of
the
manhood
,
taken
into
unitie
with
that
person
;
so
he
is
Father
both
of
God
and
Man
,
they
cannot
be
dividedin
Christ
,
he
being
the
Father
of
whol
Christ
,
he
is
the
Father
God
and
Man
.
And
he
is
first
the
Father
of
Christ
,
and
then
the
Father
of
us
,
and
the
Father
of
mercies
;
for
alas
,
unlesse
he
had
been
the
Father
of
Christ
,
God
and
Man
,
Mediatour
,
he
could
never
have
been
the
Father
of
such
cursed
creatures
as
we
are
:
but
because
he
is
the
Father
of
Christ
,
of
that
blessed
manhood
,
which
Christ
hath
taken
into
Unitie
of
person
with
the
God-head
,
therefore
he
is
the
Father
of
us
,
who
by
Union
are
one
with
Christ
.
The
point
then
is
,
that
,
God
(
thus
considered
)
as
the
Father
of
Jesus
Christ
is
to
be
praysed
.
Doct.
God
as
the
Fa●●●●
of
Christ
to
be
praysed
.
Here
is
the
reason
of
blessing
and
praysing
him
,
in
this
,
that
he
is
the
Father
of
Jesus
Christ
,
for
thence
he
comes
to
be
our
Father
;
it
is
a
point
that
we
think
not
oft
enough
on
,
but
it
is
the
ground
of
all
comfort
,
for
we
have
all
at
the
second
hand
,
Christ
hath
all
first
,
and
we
have
all
from
him
:
He
is
the
first
Son
,
and
we
are
sons
,
he
is
the
first
beloved
of
God
,
and
we
are
beloved
in
him
;
he
is
filled
first
with
all
grace
,
and
we
are
filled
from
him
,
of
his
fulnesse
we
receive
Grace
for
Grace
:
he
was
first
acquitted
of
our
sinnes
,
as
our
surety
,
and
then
we
are
justified
,
because
he
was
iustified
from
our
sins
,
being
our
surety
,
he
is
ascended
into
Heaven
,
we
shall
ascend
;
he
sits
at
the
right
hand
of
God
,
and
we
sit
with
him
in
heavenly
places
;
he
judgeth
,
we
shall
iudge
him
;
whatsoever
we
doe
,
Christ
doth
it
first
,
we
have
it
in
Christ
,
and
through
Christ
,
and
from
Christ
,
he
is
the
Father
of
Christ
,
and
our
Father
.
Therefore
we
ought
to
blesse
God
for
Christ
,
that
he
would
predestinate
Use
1.
To
bless
God
for
Christ
.
Christ
to
be
our
head
,
to
be
our
Saviour
;
that
he
would
take
the
humane
nature
of
Christ
,
and
make
it
one
person
with
his
Divine
nature
,
and
so
predestinate
us
,
and
elect
,
and
chuse
us
to
salvation
in
him
,
blessed
be
God
that
he
would
be
the
Father
of
Jesus
Christ
.
And
as
this
should
stirre
us
up
to
bless
God
for
Jesus
Christ
;
so
likewise
it
should
direct
us
to
comfortable
meditations
,
to
see
our
Nature
in
Christ
first
,
and
then
in
our selves
:
See
thy
Nature
abased
in
Christ
,
see
thy
Nature
glorified
in
Christ
,
see
thy
Nature
filled
with
all
grace
in
Christ
,
and
see
this
,
that
thou
art
knit
to
that
Nature
,
thou
art
flesh
of
Christs
flesh
,
and
bone
of
his
bone
,
and
thou
shalt
be
so
as
he
is
.
In
that
Christs
nature
was
first
abased
,
and
then
glorified
;
this
nature
shall
first
be
abased
to
death
and
dust
,
and
then
be
glorified
.
Christ
died
,
and
rose
again
,
thou
art
predestinated
to
be
conformable
to
Christ
;
for
as
his
flesh
was
first
humbled
and
then
glorious
,
so
thine
must
be
first
humble
,
and
then
glorious
.
His
flesh
was
holy
,
humble
,
and
glorious
,
and
so
must
ours
be
:
whatsoever
we
look
for
(
in
our selves
)
that
is
good
,
we
must
see
it
in
Christ
first
.
Aud
when
we
heare
in
the
Gospel
,
in
the
Articles
of
the
Creed
,
of
Christ
crucified
,
of
Christ
dying
,
of
Christ
rising
,
ascending
,
and
sitting
at
the
right
hand
of
God
:
let
us
see
our selves
in
him
,
see
our selves
dying
in
him
,
and
rising
in
him
,
and
sitting
at
the
right
hand
of
God
.
For
the
same
God
that
raised
Christ
natural
,
will
raise
Christ
mystical
,
he
will
raise
whole
Christ
:
for
he
is
not
glorified
by
pieces
;
as
whole
Christ
natural
,
in
his
body
and
members
was
raised
,
so
shall
whole
Christ
mystical
be
.
Therefore
in
every
Article
of
the
Creed
blesse
God
,
blesse
God
forabasing
of
Christ
:
blesse
God
for
raising
him
up
,
blesse
God
for
raising
us
up
:
Blessed
be
God
who
hath
raised
us
up
to
an
immortal
hope
,
by
the
Reserrection
of
Christ
,
saith
St.
Peter
:
blesse
God
for
the
ascension
of
Christ
,
that
our
Head
is
in
heaven
.
Let
us
blesse
God
,
not
for
personal
favours
only
,
but
go
to
the
spring
:
blesse
God
for
shewing
it
to
Christ
,
and
to
us
in
him
.
This
point
the
Apostle
had
learned
well
:
therefore
he
begins
with
praise
,
Blessed
be
God
the
Father
of
our
Lord
Jesus
Christ
.
If
the
Virgin
Mary
thought
her self
blessed
,
and
all
Generations
should
call
her
Blessed
,
for
bearing
our
Saviour
in
her
Womb
,
and
so
being
his
Mother
;
then
all
Generations
must
needs
do
this
duty
to
call
God
blessed
,
because
he
is
the
Father
of
Christ
.
So
God
the
Father
is
to
be
blessed
as
the
spring
of
favours
:
for
he
gave
Christ
.
All
Generations
call
the
Virgin
Mary
blessed
,
because
she
was
the
Mother
of
Christ
:
but
that
was
in
a
lower
degree
,
then
God
was
his
Father
.
This
point
ought
to
take
up
our
meditations
;
to
think
we
have
all
in
Christ
first
;
to
think
of
our selves
in
Christ
,
it
is
comfortable
;
and
Christ
shall
have
more
glory
by
it
;
God
the
Father
and
the
Son
shall
have
glory
by
it
,
and
we
shall
have
comfort
.
The
second
consideration
of
God
is
,
not
only
as
he
is
the
Father
of
Christ
;
but
as
he
is
,
The
Father
of
Mercies
.
God
is
the
Father
of
Christ
,
and
our
Father
,
and
the
Father
of
mercies
,
God
the
Father
of
mercies
because
the
Father
of
Christ
.
but
as
I
said
before
in
this
method
,
he
is
first
the
Father
of
Christ
,
and
then
our
Father
,
and
then
the
Father
of
mercies
.
For
he
could
never
be
the
Father
of
mercies
to
us
,
except
he
were
the
Father
of
Christ
:
For
mercy
must
see
justice
contented
,
one
attribute
in
God
must
not
devour
another
;
all
must
have
satisfaction
,
his
Justice
must
have
no
wrong
:
nor
it
hath
not
now
,
it
is
fully
satisfied
by
Christ
.
Therefore
God
is
the
Father
of
Christ
,
that
Christ
in
our
nature
might
die
for
us
,
and
so
he
might
be
our
Father
notwithstanding
our
sins
,
having
punished
our
sins
in
our
surety
Christ
.
So
being
the
Father
of
Christ
,
and
our
Father
,
he
is
the
Father
of
mercies
,
his
justice
hath
no
losse
by
it
.
If
God
had
not
found
out
a
way
out
of
the
bowels
of
his
mercy
,
how
he
might
shew
good
to
us
,
by
reconciling
mercy
and
justice
in
the
Mediator
Christ
,
in
punishing
him
for
our
sins
,
to
let
us
free
,
he
had
never
been
a
Father
of
mercy
,
if
he
had
not
been
the
Father
of
Christ
first
;
for
we
being
in
such
contrary
terms
as
God
and
we
were
,
he
being
holinesse
,
and
we
nothing
but
a
masse
of
sin
and
corruption
:
without
sufficient
satisfaction
of
an
infinite
person
there
could
be
no
reconciliation
:
therefore
he
is
the
Father
of
Christ
who
died
for
us
,
he
took
our
nature
upon
him
to
satisfie
Gods
justice
;
and
then
Father
of
us
,
and
so
Father
of
mercy
to
us
.
He
may
well
be
the
Father
of
mercies
now
,
being
the
Father
of
Christ
;
of
our
nature
in
Christ
:
for
(
as
I
said
)
he
is
the
Father
of
Christ
as
man
,
as
well
as
he
is
God
:
being
the
Father
of
our
nature
,
being
taken
into
the
unity
with
his
own
Sons
Nature
(
for
both
make
one
Christ
,
)
he
becomes
the
Father
of
mercies
;
he
is
a
Father
to
him
by
nature
;
to
us
by
Grace
and
Adoption
;
The
Father
of
Christ
,
and
Father
of
mercies
.
It
is
a
necessary
method
;
for
God
out
of
Christ
is
a
fountain
indeed
,
but
he
is
a
〈◊〉
sealed
up
,
he
is
a
God
Merciful
and
Gracious
in
his
own
nature
,
but
there
is
sin
that
stops
the
fountain
,
that
stops
the
current
of
the
mercy
:
there
must
be
therefore
satifaction
to
his
justice
,
and
wrath
,
before
there
can
be
reconciliation
,
before
there
can
any
mercy
flow
from
him
.
He
is
first
the
Father
of
Christ
,
and
then
the
Father
of
mercies
:
we
have
all
from
Christ
.
If
he
were
not
the
Father
of
Christ
,
he
should
be
the
Father
of
no
body
;
for
immediatly
no
man
is
able
to
appear
before
God
without
a
mediator
.
Father
of
Mercies
.
By
Father
(
which
is
a
kind
of
Hebraisme
,
)
is
meant
,
he
is
the
Original
,
the
spring
of
mercies
:
he
is
the
Father
of
mercies
.
He
doth
not
say
the
Father
of
one
mercy
,
but
the
Father
of
mercies
.
His
mercy
is
one
,
it
is
his
Nature
,
it
is
Himself
,
as
he
is
one
,
so
mercy
in
him
is
one
:
it
is
one
in
the
fountain
,
but
many
in
the
streames
:
it
is
one
in
him
,
one
nature
,
and
one
mercy
:
but
because
we
have
not
one
sin
,
but
many
sins
,
we
have
not
one
misery
,
but
many
,
that
lies
upon
this
fraile
nature
of
ours
:
therefore
according
to
the
exigences
of
us
wretched
Creatures
,
according
to
our
sins
and
miseries
,
his
mercies
stream
out
,
they
are
derived
and
run
out
to
all
kind
of
sin
and
misery
whatsoever
.
The
Father
of
mercies
:
If
all
mercies
were
lost
,
they
must
be
found
in
him
,
he
is
the
Father
of
mercies
;
they
are
his
bowels
(
as
it
were
)
and
mercy
pleaseth
him
as
a
man
is
pleased
with
his
own
natural
Child
The
Father
of
mercies
,
he
doth
not
say
the
Author
of
mercies
,
but
the
Father
of
them
:
he
gives
them
the
sweetest
name
that
can
be
:
he
doth
not
say
the
Father
of
revenge
,
or
of
judgement
(
though
he
be
the
father
of
them
too
)
:
but
to
his
Children
the
father
of
mercies
:
A
sweet
name
under
which
none
should
despair
.
But
to
shew
some
reasons
,
why
he
is
so
stiled
.
There
is
good
reason
,
God
is
stiled
Father
of
mercies
.
being
the
Father
of
Christ
,
his
justice
being
fully
contented
,
sin
being
taken
away
that
stopped
the
current
of
his
mercies
,
he
being
naturally
merciful
,
1.
Because
Christ
his
justice
is
satisfied
.
his
mercies
run
freely
:
Father
of
Christ
,
and
Father
of
mercies
;
it
followes
well
,
he
is
the
father
of
mercies
,
because
he
is
the
Father
of
Christ
,
and
because
his
justice
is
satisfied
in
him
,
and
he
being
naturally
merciful
,
what
hinders
but
that
mercy
may
run
amain
,
freely
,
and
abundantly
upon
those
that
are
in
covenant
with
him
in
Christ
,
that
are
members
of
Christ
:
that
is
one
reason
,
because
his
justice
is
satisfied
.
And
because
he
is
naturally
merciful
,
therefore
he
is
the
Father
of
mercies
.
2.
Because
he
is
naturally
mercifull
.
The
Sea
doth
not
more
naturally
flow
,
and
is
moist
,
and
the
Sun
doth
not
more
naturally
shine
,
the
fire
doth
not
more
naturally
burn
,
heavy
bodies
do
not
more
naturally
sink
to
the
center
,
then
God
doth
naturally
shew
pitty
and
mercy
where
his
justice
is
satisfied
:
for
it
is
his
nature
,
it
is
himself
.
The
Apostle
doth
not
name
other
attributes
;
for
alas
,
other
attributes
All
Gods
attributes
without
mercy
terrible
.
would
scare
us
:
As
for
example
,
if
the
guilty
conscience
consider
him
as
a
God
of
justice
,
it
will
reason
thus
:
what
is
this
to
me
?
I
am
a
sinner
,
and
he
will
be
just
in
punishing
:
if
he
consider
he
is
a
God
of
Wisedome
,
the
conscience
considers
,
he
is
the
more
wise
to
find
out
my
windings
,
and
turnings
from
him
,
and
my
covering
of
my
sins
;
he
is
the
more
wise
to
find
me
out
in
my
courses
,
and
to
shame
me
:
he
doth
not
say
,
he
is
a
God
of
power
,
the
Father
of
Power
;
the
guilty
conscience
then
would
reason
,
he
is
the
more
able
to
crush
me
,
and
to
send
me
to
hell
.
Indeed
there
is
no
attribute
of
God
,
but
it
is
matter
of
terrour
,
being
secluded
from
mercy
;
but
considering
,
God
the
Father
of
mercies
,
then
we
may
consider
sweetly
and
comfortably
of
all
other
attributes
:
He
is
mercifull
and
good
to
me
;
therefore
his
wisdom
that
shall
serve
to
do
me
good
,
to
devise
good
things
for
me
,
his
power
shall
serve
to
free
me
from
mine
enemies
,
his
Justice
to
revenge
my
quarrell
,
and
so
all
other
attributes
,
shall
be
serviceable
to
my
comfort
:
they
may
be
thought
upon
sweetly
,
where
mercy
is
laid
claime
unto
before
:
Therefore
here
he
is
called
the
Father
of
mercie
,
and
not
the
Father
of
other
attributes
.
Of
Mercies
.
To
unfold
the
word
a
little
(
mercie
)
is
here
,
the
same
with
grace
Mercie
,
what
.
to
a
person
in
miserie
:
Mercie
is
but
free
favour
shewed
to
a
miserable
person
:
Grace
shews
the
freenesse
of
it
,
and
mercie
shews
the
state
of
the
person
to
whom
it
is
shown
:
alway
where
mercy
is
,
either
there
is
present
or
else
possible
miserie
.
There
was
mercie
shewed
to
Angels
that
stood
,
to
free
them
,
to
give
them
grace
to
stand
;
they
might
have
fallen
as
the
Devils
did
when
they
were
Angels
;
none
are
the
Subjects
of
mercie
,
but
such
as
either
are
in
misery
,
or
are
possible
to
fall
into
miserie
:
now
when
God
keeps
and
upholds
the
creature
from
falling
into
that
which
he
is
subject
to
fall
into
,
he
being
a
creature
taken
out
of
nothing
,
and
therefore
subject
to
fall
to
nothing
without
assistance
,
to
hold
him
from
that
whereto
he
would
fall
without
being
upheld
;
this
makes
him
the
Object
of
mercy
,
whatsoever
the
misery
be
spirituall
or
outward
.
Thus
God
is
the
Father
of
mercie
,
he
upholds
his
Children
from
that
which
else
they
would
fall
into
continually
,
He
is
the
Father
of
mercie
,
before
Kinds
of
Gods
mercie
.
conversion
,
offering
and
injoyning
mercie
to
them
,
that
as
they
will
be
good
to
their
soules
,
they
would
receive
mercie
.
He
joyns
his
glory
and
his
mercy
together
,
that
he
will
be
glorified
in
shewing
mercie
,
and
he
presseth
it
upon
us
.
What
a
mercie
is
this
,
that
he
should
press
mercie
upon
us
for
our
own
good
?
Why
will
ye
dye
,
O
House
of
Israel
.
And
Come
unto
me
all
ye
that
are
weary
and
heavy
laden
,
there
is
mercie
before
conversion
;
and
there
is
mercie
in
prolonging
his
wrath
,
in
not
punishing
,
and
there
is
mercie
in
pardoning
sinne
freely
,
in
pardoning
all
sinne
,
the
punishment
and
the
guilt
,
and
all
:
and
when
we
are
in
the
state
of
Grace
,
and
have
our
sins
pardoned
,
still
it
is
his
mercy
to
forbeare
the
punishments
due
to
us
:
in
mitigating
his
corrections
,
and
in
seasonable
corrections
:
for
it
is
a
mercy
for
God
to
correct
his
Children
seasonably
:
Therefore
we
are
corrected
of
God
,
that
we
should
not
be
damned
with
the
world
.
It
is
a
mercy
to
have
seasonable
correction
;
it
is
a
mercy
to
have
correction
mitigated
,
and
sweetned
with
some
comforts
:
It
is
a
mercy
after
we
are
in
the
state
of
Grace
(
besides
this
)
to
have
the
continuance
of
outword
blessings
.
God
renews
his
mercies
every
day
,
His
mercies
faile
not
,
Lament
.
3.
22.
his
mercies
are
renewed
continually
upon
us
.
So
he
is
father
of
all
kind
of
mercies
;
privative
mercies
,
in
freeing
us
from
ill
,
and
positive
mercies
,
in
bestowing
good
,
pardoning
mercies
,
healing
mercies
,
preserving
mercies
,
all
mercies
come
from
this
Father
of
mercie
.
I
will
not
stand
to
unfold
them
in
particular
;
for
indeed
every
thing
that
comes
from
God
to
his
children
,
it
is
a
mercy
,
it
is
as
it
were
dipt
in
mercy
before
it
comes
to
us
:
it
is
a
mercy
,
that
is
,
there
is
a
freedome
in
it
,
and
a
pity
to
his
creature
:
For
the
creature
is
alway
in
some
necessity
,
and
in
some
dependance
:
we
are
in
a
state
of
necessities
in
this
life
,
in
some
misery
or
other
,
and
that
(
as
I
said
)
is
the
object
of
mercy
.
Besides
,
we
are
dependant
for
the
good
we
have
;
it
is
at
Gods
mercy
to
continue
or
to
take
away
any
comfort
that
he
gives
us
,
every
thing
is
a
mercie
.
And
in
every
thing
we
take
from
God
,
we
ought
to
conceive
a
mercy
in
it
,
and
to
think
this
is
a
mercy
from
God
,
if
we
have
health
,
it
is
a
mercy
,
if
we
have
strength
,
it
is
a
mercy
,
if
we
have
deliverance
,
it
is
a
mercy
:
it
comes
in
the
respect
and
relation
of
a
mercie
all
that
comes
from
God
.
He
is
not
said
to
be
the
father
of
the
thing
:
but
the
Father
of
mercies
,
there
is
a
mercy
contained
in
the
thing
,
they
come
from
the
pity
and
love
of
God
,
and
that
is
the
sweetest
:
therefore
he
is
said
to
be
the
Father
of
mercies
.
What
use
may
we
make
of
this
,
that
God
is
the
Father
of
Mercies
?
It
is
a
point
full
of
sweet
and
comfortable
uses
,
to
those
that
are
not
in
the
state
of
grace
,
and
to
those
that
are
in
the
state
of
grace
.
To
those
that
are
not
in
the
state
of
grace
,
they
should
see
here
a
haven
to
flie
to
,
a
City
of
refuge
,
to
flie
unto
:
do
but
consider
thou
wretched
soul
,
how
God
is
stiled
a
Father
of
mercies
to
thee
,
a
God
of
bounty
:
all
is
to
allure
thee
to
repentance
,
to
allure
thee
to
come
in
.
He
is
not
mercifull
by
accident
,
but
he
is
naturally
merciful
in
himself
,
he
hath
bowels
of
mercie
in
himself
,
Mercy
pleaseth
him
,
Micah
7.
Therefore
despair
not
thou
drooping
soul
,
whosoever
thou
art
that
art
under
the
guilt
of
sin
,
come
to
the
Father
of
mercies
,
cast
thy self
into
this
Sea
of
his
mercie
,
hide
thy self
in
these
bowels
,
be
not
an
enemy
to
thine
own
mercie
,
as
Jonah
saith
,
refuse
not
thy
own
mercie
that
is
offered
.
There
is
mercie
pressed
upon
thee
,
mercie
with
threatning
if
thou
believe
not
mercy
,
now
thou
art
called
to
receive
it
.
The
wrath
of
God
hangs
over
thee
as
a
weight
,
or
as
a
sword
ready
to
fall
upon
thee
.
As
Christ
sath
Joh.
3.
The
wrath
of
God
hangs
over
us
,
if
we
do
not
receive
mercie
offered
us
.
Alledge
not
thy
sins
against
mercie
:
thy
sins
are
the
sins
of
a
creature
,
God
is
the
Father
of
mercies
,
he
is
infinite
:
Christ
thy
Saviour
hath
made
an
infinite
satisfaction
,
and
thy
sins
are
finite
,
and
in
that
respect
there
is
mercie
for
thee
if
thou
wilt
come
in
,
if
thou
apprehend
,
and
receive
mercie
.
One
deep
calls
upon
another
deep
,
the
depth
of
thy
sins
and
misery
,
drawes
unto
it
,
and
calls
upon
the
depth
of
mercy
.
The
mercy
of
God
is
above
all
his
works
,
Psal.
147.
It
is
not
only
above
all
his
works
to
cover
them
all
,
and
under
them
to
uphold
them
;
but
it
is
beyond
them
all
,
his
mercy
exceeds
all
other
attributes
to
the
creature
.
It
is
above
his
works
,
and
upon
his
works
,
and
under
his
works
,
and
it
is
above
thy
works
too
.
He
is
more
glorious
in
his
mercy
then
in
any
other
attribute
:
he
doth
all
for
the
glory
of
his
mercy
,
both
in
the
Creation
,
and
in
the
Gospel
:
his
mercy
therefore
is
above
his
own
workes
,
and
above
thy
workes
if
thou
come
in
.
Oyl
is
of
a
Kingly
nature
,
it
swims
above
all
other
liquors
:
so
the
mercy
of
God
,
like
oyl
it
swims
above
all
other
attributes
in
him
,
and
Simile
.
above
all
sin
in
thee
,
if
thou
wilt
receive
it
.
Father
of
Mercies
.
In
a
corrupt
estate
the
special
mercy
is
forgiving
mercy
;
if
it
were
not
Forgiving
mercies
,
the
principal
.
for
forgiving
mercies
,
all
other
gifts
and
mercies
were
to
little
purpose
:
for
it
were
but
a
reserving
of
us
to
eternal
Judgement
,
but
a
feeding
the
Traitor
to
the
day
of
Execution
,
a
giving
him
the
liberty
of
the
priison
,
which
is
nothing
unlesse
his
Treason
be
pardoned
;
so
the
forgiving
mercy
leads
to
all
the
rest
.
Now
these
forgiving
mercies
,
they
are
unlimitted
mercies
,
there
is
no
bounds
of
them
:
for
he
being
the
Father
of
Christ
,
who
is
an
infinite
person
,
and
having
received
an
infinite
satisfaction
from
an
infinite
Person
,
he
may
well
be
infinitely
merciful
:
and
himself
is
an
infinite
God
,
his
mercies
are
like
himself
,
the
satisfaction
whereby
he
may
be
merciful
is
infinite
:
hereupon
it
is
that
he
may
pardon
,
and
will
pardon
all
sin
without
limitation
,
if
they
be
never
so
great
,
never
so
many
.
This
I
observe
the
rather
,
to
appease
the
conscience
of
a
sinner
when
it
is
suppressed
with
terrour
,
and
fear
of
the
greatnesse
of
his
sins
.
Consider
how
God
hath
set
down
himself
,
and
will
be
known
and
apprehended
of
us
,
not
onely
as
merciful
,
but
a
Father
of
mercies
,
and
not
of
one
mercy
,
but
of
all
mercies
,
not
only
giving
,
but
forgiving
especially
,
Which
forgiveth
all
thy
sins
,
and
healeth
all
thy
infirmities
,
Psal.
103.
This
I
observe
against
a
pronenesse
in
us
to
despair
:
we
are
not
now
proner
in
the
time
of
peace
to
presume
,
then
when
conscience
is
awakened
to
despair
,
we
are
prone
to
Men
prone
to
presume
of
Gods
mercies
.
both
alike
:
For
here
is
the
poyson
of
mans
corruption
.
Is
God
so
merciful
?
surely
,
I
may
go
on
in
sin
,
and
cry
God
mercy
,
and
there
is
an
end
:
God
is
merciful
,
nay
,
the
Father
of
mercies
.
Now
in
the
time
of
peace
,
sin
is
nothing
with
us
,
swearing
is
nothing
,
rotten
discourse
is
nothing
,
going
beyond
others
in
our
dealing
and
commerce
is
nothing
,
getting
an
estate
by
fraud
and
deceit
is
nothing
:
The
bread
of
deceit
is
sweet
;
loose
,
licentious
,
libertine
life
is
nothing
:
and
those
that
do
not
follow
the
same
excesse
,
and
are
dissolute
,
it
is
a
strange
matter
with
us
,
they
are
strange
people
;
we
think
it
strange
that
others
do
not
so
,
and
if
they
be
better
then
we
,
it
is
but
hypocrisie
:
men
measure
all
by
themselves
,
so
all
is
nothing
.
Great
,
grosse
swearing
is
nothing
,
men
glory
in
it
,
and
to
make
scruple
of
it
;
it
is
thus
and
thus
:
they
have
terms
for
it
.
And
what
is
the
bawde
for
all
this
?
Oh!
God
is
merciful
,
and
Christ
he
is
wonderous
merciful
,
he
took
our
nature
that
he
might
die
for
us
,
&c.
It
is
true
indeed
;
but
when
the
conscience
is
awakened
,
then
the
conscience
will
tell
thee
another
lesson
,
the
conscience
will
set
God
as
just
,
and
Satan
will
help
conscience
,
with
accusations
and
aggravations
:
it
is
true
,
it
is
too
true
,
the
conscience
will
take
part
with
God
,
and
with
his
word
:
it
is
true
thou
hast
done
thus
,
and
thus
,
these
are
thy
sins
,
and
God
is
just
.
And
especially
at
the
hour
of
death
,
when
earthly
comforts
fail
,
and
there
is
nothing
but
sin
set
before
a
mans
eyes
(
the
comforts
that
are
set
before
him
,
can
do
him
no
good
)
then
the
conscience
will
hardly
receive
any
comfort
:
especially
the
conscienconsciences
of
such
as
have
gone
on
in
a
course
of
sin
,
in
spight
of
good
meanes
:
a
conscience
of
such
a
man
as
either
refuseth
or
rejects
the
meanes
,
because
it
would
favour
it self
in
sin
;
or
a
conscience
that
being
under
means
,
having
had
it
sins
discovered
to
it
,
that
conscience
will
hardly
admit
of
any
comfort
.
And
there
is
none
,
but
they
find
it
another
manner
of
matter
then
they
think
it
.
Sin
is
a
blacker
thing
then
they
imagine
,
their
oathes
that
they
trifle
with
,
and
their
dissolute
,
and
their
rotten
discourse
(
when
they
should
be
better
affected
)
upon
the
sabbath
,
and
such
like
:
therefore
we
ought
to
look
to
it
.
Well
;
to
presse
this
point
of
presumption
a
little
further
now
I
am
in
it
.
We
are
wonderous
prone
to
abuse
this
mercie
to
presumption
,
and
after
to
despaire
.
I
consider
this
before
hand
,
that
however
Gods
mercy
be
unlimited
,
as
to
whom
Gods
mercy
is
unlimitted
.
indeed
it
is
in
it self
;
it
is
so
unlimited
to
those
that
repent
,
and
to
those
that
receive
and
embrace
mercy
,
and
mercy
in
one
kind
as
well
as
another
;
it
is
so
to
those
that
repent
of
their
sins
;
for
God
is
so
the
Father
of
Mercie
,
as
that
He
is
the
God
of
Vengeance
too
,
he
is
a
just
God
too
.
The
conscience
will
tell
you
this
well
enough
,
when
the
outward
comforts
(
that
now
you
dally
with
,
and
set
as
Gods
in
the
room
of
God
,
and
drown
your selves
in
sensuality
,
and
Idolatry
,
with
the
creature
,
and
put
them
in
the
place
of
God
,
when
they
are
taken
away
,
conscience
will
tell
you
,
that
God
is
merciful
indeed
;
but
he
is
just
to
such
that
refuse
mercies
.
Therefore
though
his
mercy
be
unlimited
to
such
as
are
broken
hearted
,
to
such
as
repent
of
their
sins
:
(
for
he
will
glorifie
his
Mercy
,
as
he
may
glorifie
his
other
attributs
)
he
is
wisely
merciful
:
if
he
should
be
merciful
to
such
as
go
on
in
sin
,
he
should
not
be
wisely
merciful
.
Who
,
among
men
,
if
he
be
wise
would
be
mercifull
to
a
Child
,
or
Servant
without
acknowledgement
of
the
fault
?
Was
not
David
over
merciful
to
Absalom
?
Yes
,
it
was
his
fault
:
yet
out
of
wisdome
,
he
would
not
admit
him
into
his
presence
,
till
he
was
humbled
for
his
fault
,
and
made
intercession
,
though
he
doted
upon
him
.
God
is
infinitely
wise
,
as
he
is
Merciful
:
therefore
He
will
not
be
Merciful
to
him
that
goes
on
in
wickednesse
and
sin
.
This
cannot
be
too
often
pressed
:
for
the
most
of
the
auditors
wheresoever
we
speak
,
the
Divel
hath
them
in
this
snare
,
that
God
is
merciful
&c.
and
doth
he
not
know
how
to
use
it
?
He
is
so
indeed
,
but
it
is
to
repentant
souls
,
that
mean
to
break
off
their
course
of
sin
.
Otherwise
,
if
the
Mercie
of
God
work
the
other
way
,
hearken
to
Gods
Wrath
to
presumtuous
sinners
.
thy
doom
,
He
that
blesseth
himself
(
saith
God
,
)
by
Moses
Denteronomy
29.
16
&
saith
,
these
curses
shall
not
come
to
me
:
he
that
blesseth
himself
and
saith
:
Oh
,
all
shall
be
well
,
God
is
Mercifull
&c.
My
wrath
shall
smoak
against
him
,
and
I
will
not
be
merciful
to
him
,
that
goes
on
in
his
sins
.
God
will
wound
the
hairie
scalp
of
him
that
goes
on
in
Sin
.
As
the
Apostle
saith
Romans
2.
he
that
abuseth
the
bountie
and
patience
of
God
,
that
should
lead
him
to
repentance
,
he
treasureth
up
wrath
against
the
day
of
wrath
.
The
Scripture
is
never
in
any
case
more
terrible
then
this
way
.
In
Esay
28.
you
have
made
a
covenant
with
hell
and
death
,
with
Gods
judgments
:
but
hell
,
and
death
hath
not
made
a
covenant
with
you
.
You
make
a
covenant
,
&
think
you
shall
do
well
,
but
God
is
terrible
to
such
,
his
wrath
shall
smoak
against
such
as
make
a
covenant
with
his
judgments
,
and
treasure
up
wrath
against
the
day
of
wrath
.
Take
heed
,
if
the
proclamation
of
mercy
,
call
thee
not
in
:
if
thou
stand
out
as
a
Rebell
,
and
come
not
in
,
but
go
on
still
:
then
justice
layes
hold
on
thee
:
Gods
wrath
shall
smoak
against
thee
.
As
we
see
in
Prov.
1.
I
will
laugh
at
your
destruction
,
speaking
of
those
that
would
not
come
in
,
Chidas
,
it
is
in
Esay
.
27.
11.
He
that
formed
them
and
made
them
will
have
no
mercy
on
them
,
nor
shew
them
favour
.
He
will
have
no
delight
in
them
.
They
are
Ignorant
sotts
,
and
will
not
labour
to
know
God
,
and
his
will
,
to
do
,
and
obey
it
:
he
that
made
them
will
have
no
delight
in
them
,
and
he
that
formed
them
will
reject
them
.
It
is
a
pittiful
thing
,
when
God
that
made
them
,
and
formed
them
in
their
mothers
womb
;
whose
creatures
they
are
,
shall
have
no
delight
in
them
,
when
he
that
made
them
,
his
heart
shall
not
pittie
them
Ezek.
18.
18.
he
that
goes
on
in
a
course
of
sin
presumptuously
,
and
doth
not
repent
,
Gods
eye
shall
not
pittie
him
,
he
that
made
him
will
have
no
delight
in
him
.
Therefore
the
Apostle
,
because
we
are
disposed
,
and
prone
,
to
abuse
the
goodnesse
and
long
suffering
of
God
,
and
the
mercies
of
Christ
,
he
saith
,
Be
not
deceived
,
be
not
deceived
,
(
he
oft
presseth
this
)
for
neither
the
covetous
,
nor
licentious
persons
shall
enter
into
heaven
.
Though
God
be
mercifull
;
if
thou
live
in
these
sins
,
be
not
deceived
,
thou
shalt
never
enter
into
heaven
.
God
will
not
be
mercifull
to
the
most
of
those
that
even
now
live
in
the
bosome
of
the
Church
;
because
they
make
mercy
a
band
to
their
sinful
courses
,
God
will
harden
himself
;
he
will
not
blesse
such
:
he
hath
no
mercy
for
such
,
to
such
he
is
a
God
of
vengeance
.
His
mercy
is
to
such
as
are
weary
of
their
sinful
courses
:
(
as
I
said
)
he
is
mercifull
;
but
so
,
as
he
is
wise
.
What
Prince
will
prostitute
a
pardon
to
one
that
is
a
Rebell
,
and
yet
thinks
himself
a
good
Subject
all
the
while
?
he
is
no
Rebell
,
cares
he
for
a
pardon
?
And
shall
he
have
a
pardon
,
when
he
cares
not
for
it
?
Those
that
are
not
humbled
in
the
sight
and
sence
of
their
sins
,
that
think
themselves
in
a
good
estate
,
they
are
Rebells
,
that
have
not
sued
out
their
pardon
,
there
is
no
mercie
to
them
yet
,
He
that
made
them
will
not
pittie
them
,
because
they
are
Ignorant
hardned
wretches
that
live
in
blasphemy
,
in
swearing
,
that
in
corrupt
courses
,
in
hardnesse
of
heart
,
that
live
in
sins
,
that
their
own
conscience
,
and
the
conscience
of
others
about
them
,
know
that
they
are
sins
,
devouring
sins
,
that
devour
all
their
comfort
,
and
yet
notwithstanding
they
dream
of
mercy
,
mercy
.
Hell
is
their
portion
and
not
mercy
that
make
an
Idol
of
God
.
Thus
it
is
with
us
,
we
are
prone
to
presume
upon
Gods
mercy
.
I
speak
this
,
that
we
should
not
surfet
of
this
sweet
doctrine
,
that
God
is
the
father
of
Mercies
.
He
is
so
to
repentant
sinners
,
to
those
that
believe
,
to
those
mercy
is
sweet
.
We
know
oyl
is
above
all
other
liquors
:
Gods
mercy
Simile
.
is
above
all
his
own
works
,
and
above
our
sins
.
But
what
is
the
vessel
for
this
oyl
?
this
oyl
of
mercy
it
is
put
in
broken
vessels
,
it
is
kept
best
there
,
a
broken
heart
,
a
humble
heart
,
receives
and
keepes
mercie
.
As
for
proud
dispositions
,
(
as
all
Sinners
that
go
on
in
a
course
of
sin
,
the
Psalmist
terms
them
proud
men
:
he
is
a
proud
man
,
that
sets
his
own
will
agaist
Gods
command
)
God
resists
the
Proud
:
it
is
the
humble
yeelding
heart
,
that
will
be
led
and
lured
by
God
,
that
is
a
vessel
to
receive
mercy
.
It
must
be
a
deep
vessel
,
it
must
be
a
broken
vessel
:
deep
with
humiliation
,
broken
by
contrition
,
that
must
receive
mercy
.
And
it
must
be
a
large
vessel
laid
open
,
capable
to
receive
mercy
,
and
all
mercy
;
not
only
pardoning
mercy
,
but
healing
mercy
,
as
I
said
out
of
that
Psalme
,
That
forgiveth
all
thy
sins
,
and
healeth
all
thy
transgressions
.
Therefore
those
that
have
not
grace
and
mercy
,
to
heal
their
corruptions
,
to
dry
up
that
issue
in
some
comfortable
measure
,
thay
have
no
pardoning
mercy
:
and
those
that
desire
not
their
corruptions
to
be
healed
,
they
never
desired
heartily
their
corruptions
to
be
pardoned
:
those
mercies
go
together
.
He
is
not
the
Father
of
mercy
,
but
of
all
mercies
that
belong
to
salvation
,
and
he
gives
them
every
one
,
and
he
that
desires
the
one
,
desires
the
other
.
Let
us
consider
,
how
the
sweet
descriptions
of
God
,
and
how
his
promises
work
upon
us
.
If
they
work
on
us
to
make
us
presume
,
it
is
a
fearful
case
,
it
is
as
bad
a
sign
as
may
be
,
to
be
ill
,
because
God
is
good
,
to
turn
the
Grace
of
God
into
wantonnesse
.
But
as
we
are
thus
prone
to
presume
;
so
when
conscience
is
awaked
,
we
are
as
prone
to
despair
:
therefore
if
they
work
with
us
this
way
,
there
is
mercy
with
God
,
therefore
I
will
come
in
;
therefore
I
will
cast
down
my
weapons
at
his
feet
,
I
will
cease
to
resist
him
,
I
will
come
in
,
and
take
terms
of
peace
with
him
;
I
will
yeeld
him
obedience
for
the
time
to
come
,
therefore
I
will
fear
,
and
love
,
so
good
a
God
.
If
it
work
thus
,
it
is
a
sign
of
an
elect
soul
,
of
a
gracious
disposition
.
And
then
if
thou
come
in
,
never
consider
what
thy
sins
have
been
,
if
thou
come
in
,
God
will
imbrace
thee
in
his
mercy
.
Thy
sins
are
all
as
a
spark
of
fire
that
falls
into
the
Ocean
,
that
is
drowned
presently
;
so
are
thy
sins
Simile
.
in
the
Ocean
of
Gods
mercy
.
There
is
not
more
light
in
the
Sun
,
there
is
not
more
water
in
the
Sea
,
then
there
is
mercy
in
the
Father
of
mercy
,
whose
bowels
are
opened
to
thee
if
thou
be
weary
of
thy
sinful
courses
,
and
come
in
,
and
imbrace
mercy
.
In
the
Tabernacle
(
we
know
)
there
was
a
mercy
Seat
:
we
call
it
a
propitiatory
:
In
the
Ark
,
which
this
mercy
Seat
covered
,
was
the
Law
:
now
in
the
Law
,
there
were
curses
against
all
sinners
.
The
Mercy-Seat
was
a
Type
of
Christ
,
covering
the
Law
,
covering
the
curse
:
though
thou
be
guilty
of
the
curse
a
thousand
times
,
God
in
Christ
is
merciful
.
Christ
is
the
Mercy
Seat
,
come
to
God
in
Christ
,
there
is
mercy
in
Israel
notwithstanding
thy
great
sins
.
If
we
cast
away
a
purpose
of
living
in
sin
,
and
cast
away
our
weapons
,
and
submit
our selves
to
him
,
he
is
the
Father
of
mercies
,
that
is
,
he
is
merciful
from
himself
,
he
is
the
spring
of
them
,
and
hath
them
from
his
own
bowels
:
they
are
free
mercies
,
because
he
is
the
Father
of
them
.
For
he
is
just
by
our
fault
,
he
is
severe
from
us
,
he
takes
occasion
from
our
sins
,
but
he
is
merciful
from
his
own
bowels
:
he
is
good
from
himself
,
we
provoke
him
to
be
severe
,
and
just
:
therefore
be
we
never
so
miserable
in
regard
of
sin
,
and
the
fruits
of
sin
,
yet
he
is
the
Father
of
mercy
,
of
free
mercy
,
mercy
from
himself
,
mercy
pleaseth
him
,
Micah
7.
he
is
delighted
in
it
.
Now
that
which
is
natural
comes
easily
,
as
water
from
the
fountain
comes
without
violence
,
and
heat
from
the
fire
comes
without
any
violence
,
because
it
is
natural
.
A
Mother
pitties
her
child
,
because
it
is
natural
;
there
is
a
sweet
instinct
of
nature
,
that
moves
and
pricks
forward
nature
to
that
affection
of
love
that
she
bears
to
her
child
.
So
it
is
with
God
,
it
is
nature
in
him
to
be
merciful
to
his
,
because
they
are
his
;
Mercy
is
his
nature
:
we
are
his
,
we
being
his
,
his
nature
being
merciful
,
he
will
be
merciful
to
all
that
are
his
,
to
such
as
repent
of
their
sins
,
and
lay
hold
of
his
mercy
by
a
true
faith
.
His
word
shewes
likewise
his
mercy
,
there
is
not
one
attribute
set
down
more
in
Scripture
then
mercy
,
it
is
the
name
whereby
he
will
be
known
,
Exod.
34.
where
he
describes
it
,
and
tells
us
his
name
:
what
is
the
name
of
God
?
his
long
suffering
,
and
mercy
,
&c.
there
is
a
long
description
of
of
God
in
that
place
,
David
in
Psal.
3.
(
besides
that
which
is
in
every
Prophet
almost
)
hath
the
fame
description
of
God
,
to
comfort
Gods
people
in
his
time
,
in
Psal.
86.
103.
145.
there
is
the
same
description
of
God
as
there
is
in
Moses
,
he
is
merciful
and
long
suffering
&c.
he
describes
himself
to
be
so
,
and
his
promises
are
promises
of
mercy
;
At
what
time
soever
a
sinner
repents
,
and
without
limitation
of
sins
;
all
sins
shall
be
forgiven
,
the
blood
of
Christ
purgeth
us
from
all
sin
.
If
there
be
no
limitation
of
persons
whomsoever
,
of
sins
whatsoever
,
or
of
time
whensoever
;
here
is
a
ground
that
we
should
never
despair
;
God
is
the
Father
of
mercies
.
It
is
excellent
that
the
Prophet
hath
in
Isai.
55.
7.
to
prevent
the
thoughts
of
a
dejected
soul
:
Let
the
wicked
forsake
his
way
,
and
the
unrighteous
man
his
thoughts
,
and
return
to
the
Lord
,
and
he
will
have
mercy
upon
him
,
and
to
our
God
;
for
he
will
abundantly
pardon
.
I
,
but
I
have
abused
mercy
a
long
time
,
I
have
lived
in
sin
,
and
committed
Object
.
great
sins
,
well
notwithstanding
that
,
(
see
how
he
answers
it
)
My
thoughts
are
not
your
thoughts
;
you
are
vindictive
:
if
a
man
offend
you
,
you
are
ready
to
aggravate
the
fault
,
and
to
take
revenge
&c.
But
my
thoughts
are
not
as
your
thoughts
,
nor
my
wayes
as
your
wayes
saith
the
Lord
:
for
as
far
as
the
heaven
is
above
the
earth
,
so
are
my
thoughts
above
your
thoughts
,
and
my
wayes
above
your
wayes
.
We
have
narrow
poor
thoughts
of
mercy
,
because
we
our selves
are
given
to
revenge
,
and
we
are
ready
when
we
think
of
our
sins
to
say
,
can
God
forgive
them
?
can
God
be
merciful
to
such
?
&c.
My
thoughts
are
not
as
your
thoughts
,
nor
my
wayes
as
your
wayes
.
It
is
good
to
consider
this
,
and
it
is
a
sweet
meditation
:
for
the
time
undoubtedly
will
come
,
that
unlesse
Gods
mercy
and
Gods
thoughts
should
be
as
him self
is
,
infinite
,
unlesse
his
wayes
should
be
infinitly
above
our
wayes
,
and
his
thoughts
infinitly
above
ours
in
mercy
:
certainly
the
soul
would
receive
no
comfort
.
The
soul
of
a
Christian
,
acquainted
with
the
word
of
God
,
knows
,
that
Gods
mercy
is
,
as
himself
is
,
infinite
,
and
his
thoughts
this
way
,
are
,
as
himself
is
,
infinite
:
Therefore
the
Scripture
sets
down
the
mercies
of
God
,
by
all
dimensions
:
There
is
the
depth
of
Wisedom
,
but
when
he
comes
to
speak
of
love
and
mercy
,
as
it
is
in
Ephes.
3.
Oh
the
depth
,
and
bredth
,
and
height
of
this
!
Indeed
for
height
,
it
is
higher
then
the
heavens
,
for
depth
,
it
fetcheth
the
soul
from
the
nether
most-deep
:
we
have
deep
miserie
,
(
out
of
the
deep
Icryed
to
thee
)
yet
notwithstanding
his
mercy
is
deeper
then
our
misery
.
O
the
depth
of
his
mercy
!
there
is
a
depth
of
mercy
deeper
,
then
any
misery
or
rebellion
of
ours
,
though
we
have
sunk
deep
in
rebellion
.
And
for
the
extent
ofthem
(
as
I
said
before
)
his
mercy
is
over
all
his
workes
,
it
extends
to
the
utmost
parts
of
the
earth
.
The
scripture
doth
wonderfully
enlarge
his
mercie
,
beyond
all
dimensions
whatsoever
.
These
things
are
to
good
purpose
:
and
it
is
a
mercy
to
us
,
that
he
sets
forth
himself
in
mercy
in
his
word
;
because
the
soul
,
sometime
or
other
when
it
is
awakned
,
(
as
every
one
that
God
delights
in
is
awakened
first
or
last
)
it
needs
all
this
,
it
is
all
little
enough
.
God
is
merciful
to
those
that
are
heavy
laden
,
that
feel
the
burden
of
their
sins
upon
their
souls
,
such
as
are
touched
with
the
sence
of
their
sins
,
God
still
meets
them
half
way
,
he
is
more
ready
to
pardon
,
then
they
are
to
ask
mercy
.
As
we
see
in
the
prodigall
,
when
he
had
wasted
all
,
when
he
was
as
low
as
a
man
could
be
,
when
he
was
come
to
huskes
,
and
when
he
had
despised
his
fathers
admonition
:
yet
upon
resolution
to
return
,
when
he
was
stung
with
the
sence
of
his
sins
,
his
father
meets
him
and
entertains
him
;
he
upbraids
him
not
with
his
sin
.
Take
sin
,
with
all
the
aggravations
we
can
,
yet
if
we
repent
,
and
resolve
uppon
new
courses
,
there
is
comfort
,
though
we
relapse
into
sin
again
,
and
again
;
if
we
must
pardon
10.
times
7.
times
,
as
Christ
saith
;
certainly
there
cannot
be
more
mercy
in
the
Cistern
,
then
there
is
in
the
fountain
:
there
cannot
be
more
mercy
in
us
,
then
there
is
in
the
Father
of
mercies
as
God
is
.
Take
sin
in
the
aggravations
,
in
the
greatnesse
of
it
,
Manasses
sin
,
Peters
,
denying
of
his
Master
,
the
thief
on
the
crosse
,
and
Pauls
persecution
,
take
sin
as
great
as
you
will
,
he
is
the
father
of
mercies
.
If
we
consider
that
God
is
infinite
in
mercy
,
and
that
the
scripture
reveals
him
as
the
Father
of
mercies
,
there
is
no
question
,
but
there
is
abundance
,
a
world
of
comfort
to
any
distressed
soul
that
is
ready
to
cast
it self
on
Gods
mercy
.
For
those
that
are
converted
that
are
in
the
state
of
Grace
.
Is
God
the
father
of
mercies
.
Use
2.
To
those
that
are
in
the
state
of
Grace
.
Let
this
stir
us
up
to
imbrace
mercy
,
every
day
to
live
by
mercy
,
to
plead
mercy
with
God
in
our
daily
breaches
:
to
love
and
fear
God
,
because
there
is
mercy
with
him
that
he
might
be
feared
.
It
is
a
harder
matter
to
make
a
daily
sweet
use
of
this
then
it
is
taken
for
.
Those
that
are
the
fittest
subjects
for
mercy
,
they
think
themselves
furthest
off
from
mercy
.
Come
to
a
broken
soul
,
who
is
catched
in
the
snare
;
whose
conscience
is
on
the
rack
,
he
thinks
,
alas
there
is
no
mercy
for
me
,
I
have
been
such
a
sinner
,
God
hath
shewed
me
mercy
before
,
and
now
I
have
offended
him
again
and
again
:
those
that
are
the
subjects
of
mercy
,
that
are
the
nearest
to
mercy
,
when
their
conscience
is
awakned
they
think
themselves
furthest
off
,
and
we
have
need
to
presse
abundance
of
mercy
,
and
all
little
enough
to
set
the
soul
in
frame
.
There
is
none
of
us
all
,
but
we
shall
see
a
necessity
of
pressing
this
one
time
or
other
,
before
we
die
.
David
when
he
had
sinned
,
he
knew
well
enough
that
God
was
merciful
,
oh
,
but
it
was
not
a
slight
mercy
that
would
satisfie
him
,
as
we
see
Psal.
51.
how
he
presseth
upon
God
for
mercy
,
and
will
a
little
serve
him
?
No
,
according
to
thy
abundant
mercy
,
he
presseth
mercy
,
and
abundance
of
mercy
,
a
multitude
of
mercies
,
and
unlesse
he
had
seen
infinite
mercy
,
abundant
mercy
in
God
,
when
his
conscience
was
awaked
with
the
foulness
of
his
sin
:
there
being
such
a
crie
for
vengeance
,
his
sinne
called
and
cried
,
if
the
blood
of
Christ
had
not
cried
above
it
,
mercie
,
mercie
,
and
abundance
of
mercy
,
multitudes
of
compassion
,
the
soule
of
David
would
not
have
been
stilled
.
So
other
Saints
of
God
,
when
they
have
considered
the
foulnesse
of
sin
,
how
odious
it
is
to
God
,
they
could
not
be
quieted
and
comforted
,
but
that
they
saw
mercie
,
and
abundance
of
mercie
.
As
the
Apostle
St.
Peter
saith
,
1
Pet.
1.
3.
Blessed
be
God
the
Father
of
our
Lord
Jesus
Christ
,
who
of
his
abundant
mercie
hath
begotten
us
again
to
a
lively
hope
,
by
the
resurrection
of
Jesus
Christ
,
to
an
inheritance
,
immortall
,
&c.
God
is
the
Father
of
mercies
.
For
faith
will
not
have
sufficient
footing
,
but
in
infinite
mercy
,
in
the
time
of
despaire
,
in
the
time
of
torment
of
conscience
,
in
the
time
of
desertion
it
must
be
mercie
,
and
the
Father
of
mercies
,
and
multitudes
of
compassions
,
and
bowels
of
love
,
and
all
little
enough
for
faith
to
fix
on
,
the
faith
of
a
conscience
on
the
rack
;
but
when
faith
considers
of
God
set
out
(
not
as
Satan
sets
him
forth
,
a
God
of
vengeance
,
a
consuming
fire
,
when
faith
considers
God
)
pictured
out
in
the
Gospel
,
it
sees
him
the
Father
of
Christ
,
and
our
Father
,
and
the
Father
of
mercies
and
God
of
comfort
;
faith
seeing
infinite
mercy
in
an
infinite
God
;
and
seeing
mercy
triumph
against
Justice
,
and
all
other
attributes
,
here
faith
hath
some
footing
,
and
staies
it selfe
,
or
else
the
converted
,
sanctified
soul
,
seeing
the
odiousnesse
of
sinne
,
and
the
clamorousness
of
sinne
,
such
that
it
will
not
be
satisfied
,
but
with
abundant
mercy
,
and
God
must
be
presented
to
it
as
a
father
of
mercie
and
compassion
before
it
can
have
peace
.
Therefore
if
so
be
at
any
time
our
conscience
be
awakened
,
and
the
Devill
layes
hard
to
us
,
let
us
think
of
God
as
he
hath
made
himself
knowne
in
his
Word
,
as
a
Father
of
mercies
and
God
of
comfort
,
represent
him
to
our
soules
,
as
he
represents
himself
in
his
Word
.
Times
of
desertion
,
when
we
seeme
to
be
forsaken
of
God
,
will
enforce
this
:
times
of
desertion
will
come
,
when
the
soul
will
think
God
hath
forgotten
to
be
merciful
,
and
hath
shut
up
his
love
in
displeasure
;
oh
no
,
he
is
the
Father
of
mercie
he
never
shuts
up
his
bowels
altogether
,
he
never
stops
the
spring
of
his
mercie
.
He
doth
to
our
feeling
,
but
it
is
his
mercie
that
he
doth
that
,
it
is
his
mercie
that
he
hinders
the
sence
of
mercy
;
he
doth
that
in
mercy
,
it
is
to
make
us
more
capable
of
mercie
afterward
.
Therefore
saith
the
Father
,
when
he
comes
to
us
in
his
love
,
and
the
sence
of
it
,
it
is
for
our
good
:
and
when
he
takes
the
sence
of
his
love
from
us
,
it
is
for
our
good
;
for
when
he
takes
away
the
sence
of
his
love
from
us
,
it
is
to
enlarge
our
soules
to
be
more
capable
of
mercie
after
,
to
prize
it
more
,
to
walk
warily
,
and
jealously
,
to
look
to
our
corruptions
better
:
Therefore
in
the
time
of
desertion
think
of
this
,
when
God
seemes
to
forget
us
.
Can
a
Mother
forget
her
Child
?
Isa.
49.
15.
Suppose
she
should
be
so
unnatural
as
to
do
it
(
which
can
hardly
be
believed
)
that
a
Mother
should
forget
her
child
,
Yet
notwithstanding
I
will
not
forget
you
;
you
are
written
upon
the
palmes
of
my
hands
,
that
is
,
I
have
you
alway
in
my
eye
.
So
that
if
there
were
no
mercies
to
be
found
in
nature
,
no
bowels
to
be
found
in
a
Mother
(
where
usually
they
are
most
abundant
)
yet
notwithstanding
there
is
mercie
to
be
found
in
the
Father
of
Mercies
still
:
Therefore
in
such
times
let
us
make
use
of
this
.
And
another
thing
that
we
ought
to
learne
hence
is
this
;
if
God
be
so
in
Christ
Jesus
(
for
we
must
alway
put
that
in
)
for
he
is
mercifull
with
satisfaction
,
and
yet
it
is
his
mercie
that
he
would
admit
of
satisfaction
;
his
mercy
devised
a
way
to
content
justice
;
his
mercy
set
all
on
work
:
mercy
is
above
justice
in
the
work
of
Salvation
:
justice
hath
received
contentment
from
mercy
,
(
but
that
by
the
way
)
to
make
us
have
higher
thoughts
of
mercy
,
then
any
other
attribute
of
God
in
the
Doctrine
of
the
Gospel
,
in
that
Kingdom
of
Christ
:
it
is
a
Kingdom
of
Grace
and
mercy
,
if
we
have
hearts
to
imbrace
it
.
Let
this
incourage
us
to
come
to
God
,
and
to
cast
our selves
into
the
arms
of
this
merciful
Father
,
If
we
have
lived
in
other
courses
before
,
An
encouragement
to
come
to
God
.
let
the
mercy
of
God
work
upon
our
souls
.
In
Rom.
2.
it
is
pressed
there
excellently
;
This
mercy
of
God
should
lead
us
to
repentance
,
it
should
encourage
us
.
What
makes
a
Thief
,
or
a
Traitor
come
in
,
when
there
is
proclamation
Simile
.
out
against
him
?
If
there
be
a
pardon
sent
after
him
,
it
makes
him
come
in
,
or
else
he
runs
out
still
further
and
further
,
while
the
hue
and
cry
pursues
him
;
but
hope
of
mercy
and
pardon
will
bring
him
in
again
.
So
it
is
that
that
brings
us
in
again
to
God
,
the
very
hope
of
mercy
and
pardon
;
if
we
be
never
so
ill
,
or
have
been
never
so
ill
:
do
not
put
off
,
but
take
this
day
now
,
Now
is
the
time
,
now
while
it
is
called
to
day
,
take
the
present
time
.
Here
is
our
error
,
if
God
be
the
Father
of
mercy
,
I
will
cry
him
mercy
at
the
hour
of
death
.
I
,
thou
maiest
go
to
hell
with
mercy
in
thy
mouth
:
he
is
merciful
to
those
that
truly
repent
;
but
how
dost
thou
know
that
thy
repentance
on
thy
death-bed
will
be
true
?
It
is
not
sorrow
for
sicknesse
,
and
grief
for
death
:
and
fear
of
that
:
but
there
must
be
a
hatred
of
sin
:
and
how
shall
conscience
tell
thee
now
thou
hast
repented
,
that
it
is
a
hating
of
thy
sinful
courses
,
rather
then
the
fear
of
damnation
?
that
is
rather
from
the
sence
of
grief
.
Conscience
will
hardly
be
comforted
in
this
,
for
it
will
upbraid
;
I
,
now
,
now
you
would
have
mercy
.
We
see
by
many
that
have
recovered
again
,
that
have
promised
great
Late
Repentance
seldom
true
.
matters
in
their
sicknesse
,
that
it
is
hypocritical
Repentance
,
for
they
have
been
worse
after
then
they
were
before
.
It
is
not
a
sufficient
matter
to
yeeld
thee
comfort
,
that
thou
art
much
humbled
in
thy
sicknesse
,
and
at
the
hour
of
death
:
for
it
is
hard
for
thee
to
determine
whether
it
be
true
Repentance
,
or
meer
sorrow
for
sin
as
it
brings
judgement
.
Fear
of
damnation
is
not
sufficient
to
bring
a
man
to
heaven
,
thy
nature
must
be
changed
before
thou
come
to
heaven
;
thou
must
love
Righteousnesse
because
it
is
Righteousnesse
,
thou
must
love
God
because
he
is
good
,
thou
must
hate
sin
because
it
is
sin
.
How
canst
thou
tell
,
when
thou
hast
been
naught
before
affliction
,
whether
affliction
have
wrought
this
,
that
thou
repentest
only
out
of
hatred
of
judgement
to
shun
that
,
or
out
of
hatred
of
sin
,
because
it
is
sin
?
Therefore
now
a
little
repentance
in
thy
health
,
and
in
the
enjoying
of
thy
prosperity
;
a
little
hatred
of
ill
wayes
now
,
will
more
comfort
thee
,
then
a
thousand
times
more
prayer
,
and
striving
will
then
.
Although
if
thou
canst
do
it
truly
then
,
yet
the
gate
of
mercy
is
open
,
but
thy
heart
will
scarce
say
it
is
truly
done
,
because
it
is
forced
.
Then
again
,
perhaps
,
thou
shalt
not
have
the
honour
of
it
,
thou
shalt
not
have
the
mercy
:
thou
that
hast
refused
mercy
and
lived
in
a
loose
prophane
course
,
thou
that
hast
despised
mercy
all
the
while
,
God
will
not
honour
thee
so
much
,
as
to
have
a
good
word
,
or
a
sorrowful
word
,
that
even
very
grief
shall
not
extort
it
from
thee
:
but
as
thou
hast
forgotten
God
in
thy
life
,
and
wouldest
not
own
his
admonitions
,
thou
shalt
forget
thy self
in
death
,
and
be
taken
away
suddenly
,
or
else
with
some
violent
disease
,
that
shal
take
away
the
use
of
the
parts
that
God
hath
given
thee
,
as
inflammation
of
the
Spirits
or
the
like
,
that
shall
take
away
the
use
of
sound
reason
.
It
is
madnesse
and
no
better
to
live
as
the
most
live
,
to
cry
God
is
merciful
,
&c.
thou
mayest
go
to
hell
for
all
that
:
repentance
must
be
from
a
true
hatred
of
sin
:
and
that
that
must
comfort
thee
,
must
be
a
disposition
for
the
present
:
for
then
it
is
unforced
.
Therefore
all
these
sweet
comforts
are
to
you
that
come
in
,
and
leave
Mercy
the
greatest
terror
to
impenitent
.
your
wicked
courses
;
if
you
have
been
swearers
,
to
swear
no
more
;
if
you
have
been
deceivers
,
to
deceive
no
more
,
if
you
have
been
licentious
,
to
be
so
no
more
:
but
to
break
off
the
course
of
your
sins
as
God
shall
enable
you
;
or
else
this
one
thing
(
think
of
it
)
that
you
now
dawbe
your
conscience
withall
,
and
go
on
in
sin
with
that
will
be
the
most
terror
to
you
,
even
Mercy
:
nothing
will
vex
you
so
much
as
mercy
afterward
.
Then
thon
shalt
think
with
thy self
,
I
have
heard
comfortable
of
the
promises
,
and
of
the
nature
of
God
,
but
I
put
off
and
despised
all
,
I
regarded
my
sinful
courses
more
then
the
mercy
of
God
in
Christ
,
they
were
sweeter
to
me
then
mercy
.
I
lived
in
sins
(
out
of
the
abundance
of
prophanenesse
)
that
did
me
no
good
,
I
lived
in
sins
,
(
out
of
the
superfluity
of
prophanenesse
)
that
I
had
neither
profit
nor
pleasure
by
,
and
neglected
mercy
.
The
consideration
of
mercy
neglected
,
with
the
continuing
in
a
wretched
course
,
it
will
more
aggravate
the
souls
torment
.
Let
us
be
incouraged
to
come
in
;
such
as
intend
to
leave
their
sinfull
courses
,
let
them
remember
,
that
then
they
come
to
a
Father
of
mercy
.
that
is
more
ready
to
pardon
,
then
you
are
to
ask
it
:
As
you
see
in
the
prodigal
Son
(
which
I
instanced
in
before
)
it
is
a
notable
sweet
Story
.
I
have
a
Father
(
saith
he
)
when
he
had
spent
all
,
and
was
come
to
Huskes
.
Affliction
is
a
notable
means
to
make
us
to
taste
and
relish
mercy
:
I
have
a
father
,
and
there
is
plenty
in
his
house
,
and
he
comes
and
confesseth
his
sin
;
he
had
no
sooner
resolved
,
but
his
Father
(
he
doth
not
stay
for
him
,
but
)
he
meets
him
and
kisseth
him
.
Let
us
consider
of
this
description
of
God
the
Father
of
mercy
;
it
should
move
any
that
are
in
ill
and
lewd
courses
before
,
In
my
Fathers
house
there
are
good
things
,
and
in
his
heart
there
are
bowels
of
mercy
;
I
have
a
Father
,
and
a
Father
of
mercy
,
I
will
go
home
,
and
submit
my self
to
him
,
and
say
to
him
,
I
have
been
thus
and
thus
,
but
I
will
be
so
no
more
;
you
shall
find
that
God
by
his
Spirit
will
be
readier
to
meet
you
,
then
you
are
to
cast
your selves
at
the
feet
of
his
mercy
,
and
into
the
armes
of
his
mercie
:
he
will
come
and
meet
you
,
and
kisse
you
;
you
shall
find
much
comfort
upon
your
resolution
to
come
in
,
if
it
be
a
sound
resolution
.
The
son
fears
his
Fathers
displeasure
:
but
saith
the
Father
,
My
thoughts
are
not
as
your
thoughts
.
Oh!
I
fear
he
will
not
receive
me
:
yes
,
yes
,
he
is
willing
to
imbrace
you
,
mercy
pleaseth
him
;
and
why
will
you
perish
O
house
of
Israel
.
Againe
,
God
is
the
Father
of
mercies
.
This
should
stirre
us
up
to
an
imitation
To
imitate
God
in
mercy
.
of
this
our
gratious
Father
:
for
every
Father
begets
to
his
owne
likeness
,
and
all
the
sons
of
this
Father
are
like
the
Father
,
they
are
mercifull
,
The
Kings
of
Israel
are
merciful
Kings
,
saith
the
Heathen
King
Benhadad
,
and
the
God
of
Israel
is
a
mercifull
God
,
and
all
that
are
under
God
are
mercifull
;
his
sons
are
mercifull
as
their
heavenly
father
is
mercifull
.
Therefore
if
we
would
make
it
good
to
our
own
hearts
,
and
the
opinion
and
judgement
of
others
of
us
,
that
we
are
children
of
this
mercifull
Father
,
we
must
put
on
bowels
of
mercie
our selves
,
as
in
Colos.
3.
2.
Now
therefore
as
the
Elect
of
God
,
as
you
will
make
it
good
that
God
hath
elected
you
,
put
on
the
bowels
of
mercie
.
Whatsoever
we
have
from
God
,
it
comes
in
the
respect
of
a
mercie
,
and
so
it
should
doe
from
Gods
Children
,
every
thing
that
comes
from
them
to
them
that
are
in
miserie
,
it
should
be
a
mercy
,
they
should
not
only
bestow
the
thing
,
but
a
sweet
mercy
with
the
thing
,
a
child
of
God
he
poures
out
his
bowels
to
his
Brother
,
as
Esay
saith
,
Poure
out
thy
bowels
,
&c.
There
is
some
bowels
,
that
is
,
there
is
an
affection
in
Gods
Children
,
they
give
not
onely
the
thing
,
the
reliefe
,
but
mercie
with
it
,
that
hath
a
sweet
report
to
the
soule
:
there
is
pittie
,
that
more
comforts
a
sanctified
soule
,
then
the
thing
it selfe
:
We
must
not
doe
workes
of
mercie
proudly
,
it
is
not
the
thing
that
God
stands
on
,
but
the
affection
in
the
thing
,
his
benefits
are
with
a
fatherly
pittie
,
so
should
ours
be
with
a
pittifull
respect
,
with
a
tender
heart
.
The
very
mercies
of
the
wicked
are
cruell
.
If
they
be
mercifull
,
there
is
some
pride
of
spirit
,
there
is
some
tast
of
a
hard
heart
,
of
an
hypocriticall
spirit
,
somewhat
is
not
as
it
should
be
,
their
mercies
are
not
mercies
,
we
must
in
our
mercie
imitate
the
Father
of
mercies
.
Alas
it
is
the
fault
of
our
time
,
there
is
little
mercie
to
those
that
are
in
miserie
.
What
a
cruell
thing
is
it
,
that
so
many
(
I
would
I
could
say
Christian
soules
,
I
cannot
say
so
(
but
)
they
are
a
company
of
men
that
have
the
Image
of
God
upon
them
:
men
that
live
miserable
poor
,
such
as
for
ought
I
know
)
Gods
mercie
hath
purchased
with
the
blood
of
his
Son
,
&
may
belong
to
Gods
Kingdome
:
They
have
the
Image
of
God
upon
them
,
yet
they
live
without
lawes
,
without
Church
,
without
Common-wealth
,
irregular
persons
;
that
have
no
order
taken
for
them
,
or
not
executed
at
the
least
,
to
repress
the
sturdie
of
them
,
and
to
relieve
those
that
are
to
be
relieved
for
age
or
impotencie
.
It
is
a
pittifull
thing
,
and
a
foule
blemish
to
this
Common-wealth
,
and
will
bring
some
ill
upon
wealth
,
and
plague
it
from
such
irregular
persons
,
he
will
plague
the
Common-wealth
for
such
enormities
.
How
do
they
live
?
As
Beasts
and
worse
,
they
submit
themselves
to
no
orders
of
the
Church
,
they
have
none
,
and
submit
to
none
.
Here
is
an
Obiect
of
mercy
to
those
that
it
concernes
.
And
likewise
mercie
ought
to
be
shewed
to
the
souls
of
men
,
as
well
as
to
their
miserable
and
wretched
estates
.
Is
Poperie
Antichristian
?
what
mercy
is
it
to
suffer
poysoners
?
what
a
mercy
were
it
in
a
common
wealth
to
suffer
men
that
are
incendiaries
,
to
have
liberty
to
do
what
mischief
they
would
?
or
men
that
should
poyson
fountaines
,
and
all
that
should
refresh
and
nourish
men
?
were
this
any
policy
for
the
body
?
And
is
it
any
policy
to
suffer
those
to
poison
the
judgments
of
people
with
heresies
to
God
,
and
treason
to
their
Prince
?
to
draw
the
affections
of
men
from
religion
,
and
the
state
where
is
mercy
all
the
while
?
Oh
,
it
is
a
mercy
to
them
not
to
restrain
them
.
Mercy
!
Is
it
mercy
to
the
sheep
to
let
the
wolves
at
libertie
.
No
,
if
you
will
be
mercifull
,
to
shew
mercy
to
the
souls
of
these
men
is
to
use
them
hardly
,
that
they
may
know
their
error
;
they
may
now
impute
the
liberty
they
have
to
the
approbation
of
their
cause
,
and
so
they
are
cruel
,
not
onely
to
others
,
but
to
their
own
souls
.
I
speak
this
the
rather
,
it
may
be
a
seasonable
speech
at
this
time
,
to
enforce
good
lawes
this
way
.
It
is
a
great
mercy
,
mercy
to
the
soul
,
it
is
the
greatest
mercy
,
and
so
crueltie
to
the
soul
is
the
greatest
crueltie
that
can
be
.
What
should
I
speak
of
mercy
to
others
?
oh
,
that
we
would
be
merciful
to
our
own
souls
.
God
is
merciful
to
our
souls
,
he
sent
his
son
to
Men
unmerciful
to
their
own
souls
.
visit
us
from
on
high
,
in
bowels
of
compassion
,
he
sent
Christ
as
Zacharie
saith
:
and
yet
we
are
not
merciful
to
our selves
.
How
many
sinful
wretched
persons
pierce
their
hearts
through
with
covetousnesse
,
and
other
wicked
courses
that
are
more
dangerous
to
the
soul
then
poyson
is
to
the
body
?
They
stab
their
souls
with
cares
,
and
lusts
,
and
other
such
kind
of
courses
.
What
a
mockery
is
this
of
God
,
to
ask
him
mercy
,
when
we
will
not
be
merciful
to
our
own
souls
?
and
to
intreat
others
to
pray
for
us
,
when
we
will
not
be
merciful
to
our selves
?
Shall
we
go
to
God
for
mercy
,
when
we
will
not
shew
mercy
to
our selves
?
shall
we
desire
him
to
spare
us
,
when
we
will
not
spare
ourselves
?
It
is
a
mocking
of
God
to
come
and
offer
our
devotions
here
,
and
come
with
an
intent
yet
to
live
in
any
sin
.
God
will
not
heare
us
,
if
we
purpose
to
live
in
sin
,
If
I
regard
iniquity
in
my
heart
,
God
will
not
hear
my
prayer
.
As
we
ought
to
be
merciful
to
the
souls
of
others
,
and
to
the
estates
of
others
,
so
we
should
to
our
own
souls
.
How
can
they
reform
evills
abroad
,
those
that
are
Governours
,
when
they
do
not
care
to
refomr
themselves
?
can
they
be
merciful
to
the
souls
of
others
,
that
are
cruel
to
their
own
?
they
cannot
;
Let
mercy
begin
at
home
.
This
is
that
,
that
the
scripture
aimes
at
,
mercy
,
and
the
right
use
of
it
is
the
way
to
come
to
salvation
,
and
the
abuse
of
it
is
that
that
damnes
,
and
they
are
damned
most
that
abuse
mercy
.
Oh
the
sins
against
the
Gospel
will
lie
upon
the
conscience
another
day
.
The
sins
against
the
law
,
they
help
with
the
Gospel
to
see
mercy
:
but
sins
against
mercy
prefer
our
sins
above
mercy
;
and
in
temptations
to
despaire
,
to
extenuate
mercy
,
hereafter
it
will
be
the
very
hell
of
hell
,
that
we
have
sinned
against
mercy
,
that
we
have
not
embraced
it
with
faith
,
that
we
have
not
repented
to
be
capable
of
it
.
But
to
end
the
point
with
that
which
is
the
most
proper
use
of
all
,
which
Gods
mercy
should
comfort
us
in
all
estates
.
is
an
use
of
comfort
in
all
estates
,
to
go
to
God
in
all
,
he
is
the
father
of
mercy
.
And
when
all
is
taken
from
us
in
losses
and
crosses
to
think
,
Well
;
our
fathers
may
die
,
and
our
mothers
may
die
,
and
our
nearest
,
and
dearest
friends
that
have
most
bowels
of
pittie
may
die
;
but
we
have
a
father
of
mercy
,
that
hath
eternal
mercy
in
him
,
his
mercies
are
tender
mercies
,
and
everlasting
mercies
,
as
himself
is
.
We
are
everlasting
,
our
souls
are
immortal
;
we
have
an
everlasting
father
,
that
is
the
Father
of
mercies
.
When
all
are
taken
away
,
God
takes
not
himself
away
,
he
is
the
father
of
mercy
still
.
Now
that
we
may
make
our selves
still
capable
of
mercy
,
still
fit
for
mercy
,
let
us
take
this
daily
course
.
To
be
fit
for
mercy
.
Let
us
labour
every
day
,
to
have
broken
,
and
deep
souls
(
as
I
said
before
)
I.
Get
broken
hearts
.
it
is
the
broken
heart
that
is
the
vessel
that
containes
mercy
,
a
deeper
heart
that
holds
all
the
mercy
;
we
need
therefore
to
empty
our selves
by
confession
of
our
sins
,
and
search
our
own
thoughts
and
waies
,
and
afflict
our
souls
by
repentance
,
and
when
we
shall
be
fit
objects
for
God
the
father
of
mercie
to
shed
mercy
into
misery
,
it
is
the
Load-stone
of
mercy
,
misery
felt
and
discerned
,
and
complained
of
.
Let
us
search
and
see
our
misery
,
our
spiritual
misery
especially
:
for
God
begins
mercy
to
the
soul
in
his
children
,
he
begins
mercy
there
especially
.
General
mercy
he
shews
to
beasts
,
to
all
creatures
,
but
speciall
mercy
begins
at
the
soul.
Now
I
say
,
misery
being
the
Loadstone
of
mercy
,
let
us
lay
before
God
by
confession
and
humiliation
the
sores
and
sins
of
our
souls
.
And
then
make
use
of
this
mercy
every
day
:
for
God
is
not
only
merciful
in
pardoning
mercy
at
the
first
,
in
forgiving
our
sins
at
the
first
,
but
every
day
he
is
ready
to
pardon
new
sins
,
as
it
is
Lament.
3.
He
renewes
his
mercies
every
day
,
every
morning
.
God
renewes
his
mercies
not
only
for
body
,
but
for
soul
:
there
is
a
throne
of
grace
and
mercy
every
day
open
to
go
to
;
and
a
Scepter
of
mercie
held
out
every
day
to
lay
hold
on
,
and
a
fountain
for
Judah
and
Jerusalem
to
wash
in
every
day
:
it
is
never
stopped
up
,
or
drawn
dry
,
the
fountain
is
ever
open
,
the
Scepter
is
ever
held
forth
,
and
the
throne
is
ever
kept
.
God
keepes
not
terms
;
Now
the
Court
of
Chancerie
is
open
,
and
now
it
is
shut
:
but
he
keepes
Court
every
day
:
therefore
Christ
in
the
Gospel
enjoynes
us
to
go
to
God
every
day
:
every
day
we
say
the
Lords
prayer
,
forgive
us
our
trespasses
,
insinuating
,
that
the
Court
of
mercy
is
kept
every
day
to
take
out
our
pardon
every
day
there
is
a
pardon
of
course
taken
out
,
At
what
time
soever
a
sinner
repents
,
&c.
How
shall
we
improve
this
mercy
every
day
?
Do
this
,
when
thou
hast
Quest.
made
a
breach
in
thy
conscience
,
every
day
believe
this
,
that
God
is
the
Father
Answ.
How
to
improve
mercy
daily
.
of
mercies
,
and
he
may
well
be
merciful
now
,
because
he
hath
been
sufficiently
satisfied
by
the
death
of
Christ
,
He
is
the
Father
of
Christ
,
and
the
Father
of
mercies
:
This
do
every
day
.
And
withall
consider
our
condition
and
estate
,
is
a
state
of
dependance
,
In
him
we
live
and
move
,
and
have
our
being
;
this
will
force
us
to
mercie
,
that
he
would
hold
us
in
the
same
estate
we
are
in
,
and
go
on
with
the
work
of
grace
,
that
he
would
uphold
us
in
health
,
for
that
depends
upon
him
;
that
he
would
uphold
us
in
peace
,
for
that
depends
upon
him
,
he
is
the
God
of
peace
:
that
he
would
uphold
us
in
comfort
and
strength
,
to
do
good
and
resist
evil
,
we
are
in
a
dependant
state
and
condition
in
all
good
of
body
and
soul.
He
upholds
the
whole
world
,
and
every
particular
:
let
him
take
away
his
hand
of
merciful
protection
and
susteining
from
us
,
and
we
sink
presently
.
And
every
day
consider
,
how
we
are
invironed
with
any
danger
,
remember
we
have
compassing
mercies
,
as
we
have
compassing
dangers
,
as
it
is
Psal.
32.
Mercy
compasseth
us
round
about
.
Every
day
indeed
we
have
need
of
mercie
,
that
is
the
way
to
have
mercy
;
here
is
a
fountain
of
mercie
,
the
Father
of
mercy
,
bowels
opened
:
the
onely
way
to
use
it
is
to
see
what
need
we
have
of
mercie
,
and
to
flie
to
God
:
to
see
what
need
we
have
in
our
souls
,
and
in
regard
of
outward
estate
,
and
to
see
that
our
condition
is
a
dependant
condition
.
And
lastly
,
to
make
a
use
of
thanfulnesse
,
Blessed
be
God
the
Father
of
mercy
,
Thankfulnesse
for
mercy
we
have
the
mercie
of
publick
continued
peace
,
when
others
have
war
,
and
their
estates
are
consumed
;
blessed
be
God
the
Father
of
mercie
,
we
sit
under
our
own
Vines
,
and
under
our
own
figtrees
.
If
we
have
any
personal
mercies
,
blessed
be
God
the
Father
of
mercies
this
way
:
if
he
shew
mercie
to
our
souls
,
and
pardon
our
sins
,
blessed
be
God
the
Father
of
mercies
in
this
kind
;
that
he
hath
taken
us
and
redeemed
us
out
of
that
cursed
estate
,
that
others
walk
in
that
are
yet
in
their
sins
.
Oh
,
it
is
a
mercie
,
and
for
this
we
should
have
inlarged
hearts
.
And
withal
consider
the
fearful
estate
of
others
,
that
God
doth
not
shew
mercie
to
,
and
this
will
make
us
thankfull
.
As
for
instance
,
if
a
man
would
be
thankfull
,
that
hath
a
pardon
,
let
him
see
another
executed
,
that
is
broken
upon
the
Wheele
,
or
the
Rack
,
or
cut
in
pieces
and
tortured
,
and
then
he
will
think
,
I
was
in
the
same
estate
as
this
man
is
,
and
I
am
pardoned
.
Oh
what
a
gratious
Soveraign
have
I
!
The
consideration
of
the
fearefull
estate
out
of
mercie
,
what
a
fearefull
estate
those
are
in
,
that
live
in
sins
against
conscience
,
that
they
are
ready
to
drop
into
Hell
,
when
God
strikes
them
with
death
;
if
they
dye
so
,
what
a
fearefull
estate
they
are
in
;
and
that
God
should
give
me
pardon
and
grace
to
enter
into
another
course
of
life
,
that
though
I
have
not
much
grace
,
yet
I
know
it
is
true
,
I
am
the
child
of
God
;
the
consideration
of
the
miserie
of
others
,
in
part
in
this
world
without
repentance
,
and
especially
what
they
shall
suffer
in
Hell
;
to
consider
the
torment
of
the
souls
that
are
not
in
the
state
of
Grace
,
this
will
make
us
thankfull
for
mercies
,
for
pardoning
and
forgiving
mercies
,
for
protecting
mercies
,
that
God
hath
left
thousands
in
the
course
of
nature
,
going
on
in
a
wilfull
course
of
sinne
.
This
is
that
that
the
Apostle
here
practiseth
.
Blessed
be
God
the
Father
of
mercies
.
The
other
stile
here
is
,
The
God
of
all
comfort
.
The
life
of
a
Christian
is
a
mysterie
,
as
in
many
respects
,
so
in
this
,
that
whereas
the
flesh
in
him
(
though
he
be
not
altogether
flesh
)
thinks
him
to
be
a
man
disconsolate
:
the
spirit
finds
matter
of
comfort
and
glory
.
From
whence
the
world
begins
discouragement
,
and
the
flesh
upbraiding
from
thence
the
spirit
of
God
in
holy
Saint
Paul
begins
matter
of
glory
,
they
thought
him
a
man
neglected
of
God
,
because
he
was
afflicted
:
no
,
saith
he
,
Blessed
be
the
God
of
all
comfort
,
our
comforts
are
above
our
discomforts
:
As
the
wisdom
of
the
flesh
is
enmitie
to
God
,
and
his
spirit
in
all
things
:
so
in
this
,
in
the
judgment
of
the
cross
,
for
that
which
is
bitterest
to
the
flesh
,
is
sweetest
to
the
spirit
.
Saint
Paul
therefore
opposeth
his
comforts
spirituall
to
his
disgraces
outward
,
and
because
it
is
unfit
to
mention
any
comfort
,
any
good
from
God
,
without
blessing
of
him
,
that
is
the
spring
and
fountain
from
whence
we
have
all
,
he
takes
occasion
,
together
with
the
mention
of
comfort
,
to
blesse
God
,
The
God
of
all
comfort
.
The
verse
contains
a
wise
prevention
of
scandall
at
the
cross
:
Saint
Paul
was
a
man
of
sorrows
,
if
ever
any
was
(
next
to
Christ
himselfe
)
and
that
might
prevent
all
scandall
at
his
crosses
,
and
disgracefull
afflicted
usage
,
he
doth
shew
his
comforts
under
the
cross
,
which
he
would
not
have
wanted
to
have
been
without
his
cross
:
therefore
he
begins
here
with
praysing
of
God
.
We
praise
God
for
favours
,
and
indeed
the
comforts
he
had
in
his
crosses
were
more
then
the
grievance
he
had
by
them
,
therefore
had
cause
to
bless
God
,
Blessed
be
God
,
&c.
The
God
of
all
comfort
.
The
God
of
comfort
,
and
the
God
of
(
All
)
comfort
we
must
give
Saint
Paul
leave
to
be
thus
large
:
for
his
heart
was
full
,
and
a
full
heart
,
a
full
expression
:
And
he
speaks
not
out
of
books
,
but
from
sense
,
and
feeling
,
though
he
knew
well
enough
,
that
God
was
the
Father
of
mercie
,
&
God
of
all
comfort
,
that
way
;
yet
these
be
wordsthat
come
from
the
heart
,
come
from
feeling
,
rather
then
from
the
tongue
:
they
came
not
from
Saint
Pauls
pen
onely
,
his
pen
was
first
dipt
in
his
heart
and
soule
when
he
wrote
this
:
God
is
the
Father
of
mercie
,
and
God
of
all
comfort
,
I
feele
him
so
,
he
comforts
me
in
all
tribulations
.
The
God
of
all
comfort
.
To
explaine
the
word
a
little
;
Comfort
is
either
the
thing
it selfe
,
a
comfortable
Comfort
what
?
outward
thing
,
a
blessing
of
God
wherein
comfort
is
hid
,
or
else
it
is
reasons
;
(
because
a
man
is
an
understanding
creature
)
reasons
from
which
comfort
is
grounded
;
or
it
is
a
real
comfort
inward
and
spirituall
,
by
the
assistance
and
strength
of
the
Spirit
of
God
,
when
perhaps
there
is
no
outward
thing
to
comfort
,
and
perhaps
reasons
and
discourse
are
not
present
at
that
time
,
yet
there
is
a
presence
of
the
Spirit
that
comforts
:
As
we
see
oft
times
a
man
is
comforted
with
the
very
sight
of
his
friend
,
without
discourse
;
to
a
man
indued
with
reason
,
whose
discomforts
are
spirituall
(
for
the
most
part
)
in
the
soule
,
the
very
presence
of
a
man
that
he
loves
puts
much
delight
into
him
What
is
God
then
?
the
God
of
comfort
:
his
very
presence
must
needs
comfort
.
Comfort
is
taken
many
other
wayes
,
but
these
are
the
principall
,
to
this
purpose
.
First
,
Comfort
is
the
thing
it selfe
,
there
is
comfort
in
every
creature
of
God
,
and
God
is
the
God
of
that
comfort
:
In
hunger
meate
comforts
,
in
1
The
thing
it self
thirst
drink
comforts
,
in
cold
garments
comfort
,
in
want
of
advice
friends
comfort
,
and
it
is
a
sweet
comfort
,
God
is
the
God
of
all
comfort
,
of
the
comfortable
things
.
But
besides
the
necessary
things
,
every
sense
hath
somewhat
to
comfort
it
.
The
eye
besides
ordinary
colours
hath
delightfull
colours
to
behold
,
and
so
the
eare
besides
ordinary
noise
and
sounds
,
it
hath
musick
to
delight
it
:
the
smell
,
besides
ordinarie
savours
,
it
hath
sweet
flowers
to
refresh
it
,
and
so
every
part
of
the
body
,
besides
that
which
is
ordinarie
,
it
hath
somewhat
to
comfort
it
.
Because
God
is
nothing
but
comfort
to
his
creature
,
if
it
be
as
it
should
be
,
he
is
God
of
these
comforts
,
the
God
of
all
comfort
,
of
the
comfort
of
outward
things
,
of
friends
,
&c.
So
he
is
the
God
of
the
second
comfort
,
of
comfortable
reasons
and
2.
Comfortable
reasons
.
arguments
:
for
a
man
especially
in
inward
troubles
,
must
have
grounds
of
comfort
from
strong
reasons
:
God
ministreth
these
,
he
is
the
God
of
these
:
for
he
hath
given
us
his
Scriptures
,
his
Word
,
and
the
comforts
that
are
fetched
from
thence
,
are
strong
ones
,
because
they
are
his
comforts
,
it
is
his
Word
.
The
word
of
a
Prince
comforts
,
though
he
be
not
there
to
speake
it
;
though
it
be
a
letter
,
or
by
a
Messenger
,
yet
he
whose
word
it
is
,
is
one
that
is
able
to
make
his
word
good
;
he
is
Lord
and
Master
of
his
word
.
The
Word
of
God
is
comfortable
,
and
all
the
reasons
that
are
in
it
,
and
that
are
deduced
from
it
,
upon
good
ground
and
consequence
,
they
are
comfortable
,
because
it
is
Gods
word
,
he
is
the
God
of
all
.
And
those
comforts
in
Gods
word
,
and
reasons
from
thence
,
they
are
wonderfull
in
the
variety
of
them
;
there
is
comfort
from
the
liberty
of
a
Christian
laid
out
there
,
that
he
hath
free
access
to
the
throne
of
Grace
:
comfort
from
the
Prerogatives
of
a
Christian
,
that
he
is
the
Child
of
God
,
that
he
is
justified
,
that
he
is
the
heire
of
Heaven
and
such
like
:
Comforts
from
the
Promises
of
Grace
,
of
the
presence
of
God
,
of
assistance
by
his
presence
;
these
things
out
of
the
Word
of
God
are
wondrous
plentifull
:
Indeed
the
Word
of
God
is
a
breast
of
comfort
,
as
the
Prophet
cals
it
,
Suck
comfort
out
of
the
breasts
of
comfort
,
Isa.
66.
The
books
of
God
are
breasts
of
comfort
,
wels
of
comfort
,
Isa.
11.
there
are
springs
of
comfort
.
Gods
word
is
a
Paradise
(
as
it
were
)
in
Paradise
,
there
were
sweet
streams
that
ran
through
,
and
in
Paradise
stirred
the
voyce
of
God
,
not
onely
calling
Adam
where
art
thou
?
terrifying
of
him
,
but
the
voyce
of
God
promising
Adam
the
blessed
seed
.
So
in
the
Word
of
God
,
there
is
God
rouzing
out
of
sinne
,
and
there
is
God
speaking
peace
to
the
soule
:
there
is
a
sweet
current
of
mercie
runs
from
the
Paradise
of
God
;
and
there
is
the
Tree
of
life
,
Christ
himselfe
,
and
Trees
of
all
manner
of
fruit
,
comforts
of
all
sorts
whatsoever
.
And
there
is
no
Angel
there
,
to
keep
the
doore
and
gate
of
Paradise
with
a
fierie
flaming
sword
;
No
,
this
Paradise
is
open
for
all
:
and
they
are
cruell
Tyrants
,
that
stop
th
is
Paradise
,
that
stop
this
Fountain
,
as
the
Papists
doe
.
As
God
is
the
God
of
comfort
,
so
he
is
the
God
of
comfort
in
that
respect
.
But
this
is
not
enough
to
make
him
the
God
of
comfort
;
we
may
have
the
Word
of
God
,
and
all
the
reasons
from
thence
,
from
priviledges
and
prerogatives
,
and
examples
;
and
yet
not
be
comfortable
,
if
we
have
not
the
God
of
comfort
,
with
the
Word
of
comfort
,
the
Spirit
of
God
,
that
3.
By
the
Spirit
.
must
apply
the
comfort
to
the
soule
,
and
be
the
God
of
comfort
there
.
For
there
must
be
application
,
and
working
of
comfort
out
of
Gods
word
upon
the
soule
,
by
the
spirit
,
the
spirit
must
set
it
on
strongly
and
sweetly
,
that
the
soule
may
be
affected
.
You
may
have
a
carnall
man
,
he
for
fashion
or
custome
reads
the
Scriptures
,
and
he
is
as
dead-hearted
when
he
hath
done
,
as
when
he
began
,
he
never
looks
to
the
spirit
of
comfort
,
there
must
be
the
spirit
of
God
,
to
work
,
and
to
apply
comfort
to
the
heart
,
and
to
teach
us
to
discourse
,
and
to
reason
from
the
Word
;
not
onely
to
shew
the
reasons
of
the
Word
,
but
to
teach
us
to
draw
reasons
from
the
Word
,
and
to
apply
them
to
our
particular
state
and
condition
;
the
spirit
teacheth
this
wisedome
.
And
therefore
it
is
well
called
the
comforter
,
I
will
send
you
the
comforter
.
The
poore
disciples
had
many
comforts
from
Christ
,
but
because
the
Comforter
was
not
come
,
they
were
not
comfortable
,
but
heavie
;
what
was
the
reason
?
because
the
Comforter
was
not
come
,
when
the
holy
Ghost
was
come
after
the
resurrection
,
and
ascension
of
Christ
,
when
he
had
sent
the
Comforter
,
then
they
were
so
full
of
comfort
,
that
they
rejoyced
,
that
they
were
thought
worthy
to
suffer
any
thing
for
Christ
,
and
the
more
they
suffered
,
the
more
joyfull
,
and
comfortable
,
and
glorious
they
were
.
You
see
what
a
comfort
is
;
it
is
the
things
themselves
,
and
the
word
,
and
reasons
from
it
,
and
likewise
the
spirit
of
God
with
the
reasons
,
and
with
presence
:
sometimes
without
any
reasons
with
present
strength
.
God
doth
establish
the
soule
together
with
reasons
there
,
is
a
strengthning
power
of
the
spirit
,
a
vigour
that
goes
with
the
spirit
of
God
,
that
joyns
with
the
spirit
of
the
afflicted
person
.
So
whether
it
be
the
outward
thing
,
as
reasons
and
discourse
,
or
the
presence
of
the
spirit
;
God
joyning
with
our
spirit
;
God
is
the
God
of
that
comfort
,
the
God
of
all
comfort
.
A
comfort
is
any
thing
that
allaies
a
maladie
,
that
either
takes
it
away
,
or
allaies
and
mitigates
it
.
A
comfort
is
any
thing
that
raiseth
up
the
soul
:
Comfort
stronger
then
the
maladie
.
The
comforts
that
wee
have
in
this
life
,
they
are
not
such
as
doe
altogether
take
away
sorrow
and
griefe
,
but
they
mitigate
them
.
Comfort
is
that
which
is
above
a
maladie
,
it
is
such
a
remedie
as
is
stronger
to
support
the
soul
,
from
being
cast
down
over
much
with
the
grievance
,
whether
it
be
grievance
felt
,
that
we
are
in
the
sence
of
such
a
grievance
as
is
feared
:
when
the
soule
apprehends
any
thing
,
to
set
against
the
ill
we
feare
that
is
stronger
then
it
,
when
the
soule
hath
somewhat
that
it
can
set
against
the
present
sence
of
the
grievance
that
is
stronger
then
it
,
though
it
doe
not
wholly
expel
it
,
but
the
discomfort
remains
still
in
some
degree
,
it
may
be
said
well
to
be
a
comfort
.
The
reason
why
I
speake
of
this
mittigation
is
,
because
in
this
life
,
God
never
so
wholly
comforts
his
Children
,
but
there
will
be
flesh
left
in
them
,
Comfort
not
compleat
in
this
life
.
and
that
will
murmure
,
and
there
will
be
some
resistance
against
comfort
,
while
there
are
remainders
of
sinne
,
there
will
be
ground
of
discomfort
,
by
reason
of
the
conflict
between
the
flesh
and
spirit
.
For
instance
;
a
man
hath
some
crosse
on
him
,
what
saith
the
flesh
?
God
is
mine
enemy
,
and
I
will
take
such
and
such
courses
,
I
will
not
indure
this
,
this
is
the
voyce
of
the
flesh
,
of
the
old
man
.
What
saith
the
spirit
?
Surely
God
is
not
mine
enemy
,
he
intends
my
good
by
these
things
:
So
while
these
fight
,
here
is
the
flesh
against
the
spirit
,
yet
here
is
comfort
,
because
the
spirit
is
predominant
,
but
it
is
not
fully
comfort
,
because
there
is
the
old
man
in
him
,
that
withstands
comfort
in
the
whole
measure
of
comfort
.
Therefore
we
must
take
this
degree
,
we
cannot
have
the
full
comfort
till
we
come
to
Heaven
,
there
all
teares
shall
be
wiped
from
our
eyes
;
in
this
world
we
must
be
content
to
have
comfort
with
some
griefe
,
the
maladie
is
not
wholly
purged
.
Sometimes
God
removes
the
outward
grievance
more
fully
,
God
helps
many
times
altogether
,
as
in
sickness
to
health
perfectly
,
but
I
speake
not
of
that
:
Comfort
is
that
which
is
opposite
to
miserie
,
and
it
must
be
stronger
,
for
there
is
no
prevailing
but
by
a
stronger
,
when
the
Agent
is
not
above
the
Patient
,
there
is
no
prevailing
,
there
is
a
conflict
till
one
have
got
the
masterie
.
The
God
of
(
all
)
comfort
.
(
All
)
that
is
,
of
all
comfortable
things
,
and
of
all
divine
reasons
;
it
must
be
most
substantiall
comfort
.
The
soule
in
some
maladies
will
not
be
comforted
by
Philosophicall
reasons
,
saith
the
Heathen
,
the
disease
is
Philosophicall
reasons
will
not
comfort
.
stronger
then
the
Physick
,
when
he
considers
Platoe's
comforts
and
the
like
,
so
we
may
say
of
the
reasons
of
Philosophical
men
,
Romanists
and
Moralists
,
when
they
come
to
terrour
of
conscience
,
when
they
come
to
inward
grievances
,
inward
stings
that
are
in
a
man
,
from
a
mans
conscience
(
as
all
discomforts
usually
,
when
they
press
hard
,
it
is
with
a
guilty
conscience
)
what
can
al
such
reasons
do
?
to
say
it
is
the
state
of
other
men
,
and
it
is
in
vaine
to
murmure
,
and
I
know
not
what
,
such
reasons
as
Seneca
and
Plato
,
and
others
have
it
,
will
scarce
still
the
conscience
for
a
fit
:
They
are
ignorant
of
the
root
:
alas
!
how
can
they
tell
the
remedie
,
when
they
know
not
the
ground
of
the
maladie
.
It
must
be
God
,
it
must
be
his
Word
,
his
truth
,
the
conscience
must
know
it
to
be
Gods
truth
,
and
then
it
will
comfort
.
God
is
the
God
of
comfort
,
of
the
things
,
and
of
the
reasons
,
they
must
be
his
reasons
.
And
he
also
is
the
Author
of
that
spiritual
presence
,
he
is
with
his
children
,
when
they
are
in
the
fire
he
goes
with
them
into
the
water
,
as
it
is
in
Esay
45.
he
is
with
them
in
the
valley
of
death
,
they
shall
find
God
with
them
to
comfort
them
:
so
there
is
a
kind
of
presence
with
Gods
comforts
,
and
a
banishing
of
all
discomfort
.
And
this
comfort
is
as
large
as
the
maladies
,
as
large
as
the
ills
are
,
he
is
a
God
of
comfort
against
every
particular
ill
:
if
there
be
diverse
ills
,
he
hath
diverse
comforts
,
if
they
be
long
ills
,
he
hath
long
comforts
,
if
there
be
strong
ills
,
he
hath
strong
comforts
,
if
there
be
new
ills
,
he
hath
new
comforts
;
take
the
ills
in
what
extent
and
degree
you
will
,
God
hath
somewhat
to
set
against
them
that
is
stronger
then
they
;
and
that
is
the
blessed
estate
of
Gods
Children
,
he
is
the
God
of
all
comfort
.
St.
Chrysostome
,
an
excellent
preacher
,
yields
me
one
observation
upon
this
very
place
.
It
is
the
wisdome
of
a
Christian
to
see
how
God
describes
himself
,
there
being
some
thing
in
God
answerable
to
whatsoever
is
ill
in
the
world
.
The
spirit
of
God
in
the
scripture
sets
forth
God
fitting
to
the
particular
occasions
,
speaking
here
of
the
misery
,
and
the
disgraceful
usage
of
St.
Paul
(
being
taught
by
the
spirit
of
God
)
he
considereth
God
as
a
Father
of
mercies
,
and
a
God
of
Comfort
.
Speaking
of
the
vengeance
on
his
enemies
,
the
Psalmist
saith
,
thou
God
of
vengeance
,
shew
thy self
.
In
God
there
is
help
for
every
maladie
.
Therefore
the
wisdom
of
a
Christian
is
to
single
out
of
God
,
what
is
fitting
his
present
occasion
;
in
crosses
,
and
miseries
think
of
him
as
a
father
of
Mercies
:
in
discomforts
,
think
of
him
as
a
God
of
comfort
;
in
perplexities
,
and
distresse
,
think
of
him
as
a
God
of
wisdom
,
and
oppression
of
others
,
and
difficulties
which
we
cannot
wade
out
of
,
think
of
him
as
a
God
,
and
father
almighty
,
as
a
God
of
vengeance
,
and
so
every
way
to
think
of
God
appliable
to
the
present
occasion
.
And
though
many
of
us
have
no
great
affliction
upon
us
for
the
present
:
yet
we
should
lay
up
store
against
the
evill
day
,
and
therefore
it
is
good
to
treasure
up
these
descriptions
of
God
,
The
father
of
mercies
,
and
(
God
)
of
all
comfort
.
To
explaine
the
word
a
little
:
what
doth
he
mean
by
(
God
)
in
this
place
?
(
God
)
of
comfort
.
That
he
is
the
God
of
comfort
,
that
hath
a
further
comfort
in
it
,
in
the
very
title
that
is
called
the
God
of
comfort
.
In
that
he
is
called
the
God
of
comfort
it
implyes
two
things
.
First
it
shewes
that
he
is
a
Creator
of
it
,
that
he
can
work
it
out
of
what
he
will
;
out
of
nothing
.
1.
That
he
can
create
it
out
of
nothing
.
And
then
that
he
can
raise
it
out
of
the
contrary
;
as
he
raised
light
out
of
darknesse
in
the
creation
,
and
in
the
government
of
this
world
he
raiseth
his
Children
out
of
misery
.
As
he
raised
all
out
of
nothing
,
order
out
of
confusion
,
so
in
his
Church
he
is
the
God
of
comfort
,
he
can
raise
comfort
out
of
nothing
:
out
of
nothing
that
is
likely
to
yield
comfort
.
Put
the
case
that
there
be
neither
medicine
,
nor
meat
,
nor
drink
,
nor
nothing
to
comfort
us
in
this
world
(
as
we
shall
have
none
of
these
things
in
heaven
)
he
is
the
God
of
Comfort
that
shall
supply
all
our
wants
.
As
he
shall
then
be
all
in
all
,
so
in
this
world
,
when
it
is
by
the
manifestation
of
his
glorie
:
when
Moses
was
40.
dayes
in
the
mountain
,
he
wanted
outward
comforts
;
but
he
had
the
God
of
comfort
with
him
,
and
he
supplied
the
want
of
meat
and
drink
,
and
all
other
comforts
:
because
he
is
the
God
of
all
comfort
:
in
him
are
all
comforts
originally
,
and
fundamentally
,
and
if
there
be
none
,
he
can
create
and
make
them
of
nothing
.
God
,
as
a
God
properly
,
makes
something
of
nothing
;
that
is
to
be
God
only
can
make
something
of
nothing
.
a
God
:
for
nothing
but
God
can
make
somewhat
of
nothing
.
Gods
upon
earth
,
call
men
their
creatures
in
a
kind
of
imitation
of
God
,
but
that
is
but
a
phrase
that
puffs
them
up
:
they
are
but
Gods
in
a
kind
of
sence
,
and
the
other
are
but
creatures
in
a
kind
of
sence
:
because
perhaps
they
have
nothing
in
them
,
and
in
that
sence
,
deservedly
creatures
:
but
it
is
proper
to
God
,
to
make
somewhat
of
nothing
:
and
so
he
is
the
God
of
Comfort
:
where
there
is
no
comfort
at
all
,
he
can
raise
comfort
,
as
he
made
the
World
of
nothing
by
his
very
Word
.
And
which
is
more
,
it
is
the
property
of
God
as
God
,
it
is
peculiar
to
Out
of
contraries
.
God
to
make
comfort
out
of
that
which
is
contrary
:
therein
he
shews
himself
most
to
be
a
God
of
all
;
he
can
raise
comfort
out
of
discomfort
,
life
out
of
death
.
When
Christ
had
been
three
dayes
in
the
grave
,
he
raised
him
.
As
it
is
with
the
head
of
comfort
,
with
the
head
of
believers
,
so
it
is
with
every
particular
Christian
,
he
raiseth
them
,
out
of
death
:
those
that
sow
in
sorrow
,
they
reape
in
joy
.
What
cannot
he
do
that
can
raise
comfort
out
of
discomfort
?
and
discomforts
oftimes
are
the
occasions
of
the
greatest
comforts
.
Let
a
Christian
go
back
to
the
former
course
of
his
life
,
and
he
shall
find
that
the
greatest
crosses
that
ever
he
suffered
will
yeeld
him
most
comfort
,
and
who
did
this
?
certainly
it
must
be
God
,
that
can
raise
all
out
of
nothing
,
and
that
can
make
comfort
not
only
out
of
comfortable
creatures
that
are
ordained
for
comfort
;
but
he
can
draw
honey
out
of
the
Lions
belly
;
Out
of
the
eater
came
meat
,
and
out
of
the
stronge
c●me
sweetnesse
,
saith
Sampson
in
his
Riddle
.
When
a
hony
combe
shall
c●●●
out
of
the
Lions
belly
,
certainly
this
is
a
miracle
,
this
may
well
be
a
Riddle
.
This
is
the
Riddle
of
Christianity
;
that
God
who
is
the
God
of
comfort
,
he
raiseth
comforts
,
out
of
our
chief
discomforts
,
he
can
create
it
out
of
that
which
is
contrary
.
Therefore
Luthers
speech
is
very
good
,
All
things
come
from
God
to
his
In
what
order
God
is
〈◊〉
God
of
comfort
.
Church
,
especially
in
contraries
:
as
he
is
righteousnesse
,
but
it
is
in
sin
felt
:
he
is
comfort
,
but
it
is
in
misery
,
he
is
life
,
but
it
is
in
death
,
we
must
die
before
we
live
;
indeed
he
is
all
,
but
it
is
in
nothing
,
in
the
soul
that
feels
it self
to
be
nothing
,
there
is
the
foundation
for
God
to
work
on
.
Therefore
the
God
of
comfort
can
create
comfort
,
if
none
be
,
he
can
make
comfort
,
if
the
contrary
be
,
he
can
raise
contraries
out
of
contraries
,
he
is
the
God
of
all
comfort
.
Every
word
hath
Emphasis
and
strength
in
it
.
Conclusion
.
Whatsoever
the
means
of
comfort
be
God
is
the
spring
.
The
God
of
all
Comfort
.
Amongst
divers
other
things
that
flow
from
hence
,
mark
the
order
;
he
is
the
God
and
Father
of
Christ
first
,
and
then
the
Father
of
mercy
,
and
the
God
of
comfort
.
Take
him
out
of
this
order
,
and
think
not
of
him
as
a
God
of
comfort
,
but
as
a
Consuming
fire
;
but
take
the
method
of
the
text
,
now
he
is
the
God
of
comfort
after
he
is
the
Father
of
Christ
.
This
being
laid
as
a
ground
,
the
text
it self
as
a
doctrine
;
what
subordinate
truths
arise
hence
?
First
of
all
,
if
God
be
God
of
all
comfort
,
there
is
this
conclusion
hence
:
that
,
Whatsoever
the
meanes
of
Comfort
be
,
God
is
the
spring
of
it
.
Christ
is
the
Conduit
next
to
God
,
for
he
is
close
to
God
;
God
is
the
God
of
Christ
,
and
the
Holy
Ghost
is
usually
the
stream
:
The
streams
of
comfort
come
through
Christ
the
Conduit
,
from
God
the
Father
,
the
fountain
,
by
the
graces
of
the
Spirit
:
But
I
speak
of
outward
comforts
.
Blessed
be
God
the
Father
Son
,
and
Holy
Ghost
,
all
are
comforters
:
God
the
father
is
the
father
of
comfort
:
the
Holy
Ghost
is
the
comforter
;
Christ
Jesus
likewise
is
the
God
of
Comfort
;
whatsoever
the
outward
meanes
be
,
yet
God
the
Father
,
Son
,
and
Holy
Ghost
are
the
comforters
,
take
them
together
,
that
is
the
conclusion
hence
.
I
observe
it
the
rather
,
to
cure
a
disposition
to
Atheisme
in
men
,
that
look
Ground
of
unthankfulnesse
in
wicked
men
.
bruitishly
to
the
thing
,
they
look
to
the
comfort
,
and
never
look
,
to
the
comforter
:
even
for
outward
comforts
.
Wicked
men
,
their
bellies
are
filled
with
the
comforts
of
God
,
but
it
is
with
things
that
are
comfortable
that
are
abstracted
from
the
comforter
,
they
care
not
for
the
root
,
the
favour
and
mercy
of
God
:
so
they
have
the
thing
,
they
care
not
.
Therefore
they
are
not
thankful
to
God
,
nor
in
their
wants
they
go
not
to
the
God
of
comfort
,
why
?
they
think
they
have
supply
enough
,
they
have
friends
,
they
have
riches
,
that
are
their
strong
hold
,
and
if
they
have
outward
necessaries
to
supply
and
comfort
them
,
that
is
all
they
care
for
;
as
for
the
God
of
comfort
,
they
trouble
not
their
hands
with
him
.
A
Christian
,
whatsoever
the
comfort
be
,
if
it
be
outward
,
he
knowes
that
Ground
of
thankfulnesse
in
Christians
.
the
God
of
comfort
sends
it
,
and
that
is
the
reason
he
is
so
thankful
for
all
outward
comforts
:
if
they
be
the
necessaries
for
this
life
:
in
meat
he
tasts
the
comfort
of
God
,
in
drink
he
tasts
the
comfort
of
God
,
in
the
ornaments
of
this
life
,
he
tasts
the
comfort
of
God
;
It
is
God
that
heates
him
with
fire
,
it
is
God
that
cloaths
him
with
garments
,
it
is
God
that
feeds
him
with
meat
,
it
is
God
that
refresheth
his
senses
in
these
comforts
.
Therefore
the
Heathen
out
of
their
Ignorance
,
they
made
every
thing
a
God
,
that
was
comfortable
,
out
of
which
they
received
comfort
;
they
made
a
God
of
the
fire
,
and
of
the
water
:
these
are
but
instruments
of
the
God
of
comfort
,
but
the
Heathen
made
gods
of
them
.
A
Christian
doth
not
so
,
but
he
sees
God
in
them
,
and
drives
these
streames
from
the
fountain
,
God
is
seen
to
be
the
God
of
Comfort
in
them
all
.
Again
,
considering
that
God
is
The
God
of
all
comfort
;
This
should
teach
Ground
of
prayer
.
us
(
as
thankfulnesse
to
God
,
so
)
prayer
in
the
want
of
any
comfort
,
that
he
would
both
give
the
thing
,
and
the
comfort
of
the
thing
.
We
may
have
the
thing
,
and
the
wrath
of
God
with
it
,
but
thou
that
art
the
God
of
comfort
,
vouchsafe
the
outward
comforts
to
us
,
and
vouchsafe
comfort
with
them
:
thou
that
art
the
God
of
every
thing
,
and
of
the
comfort
of
the
thing
,
vouchsafe
both
.
Again
,
if
God
be
the
God
of
all
comfort
whatsoever
,
then
here
is
a
ground
To
seek
to
God
in
the
use
of
things
comfortable
.
of
diverse
other
truthes
:
as
for
instance
,
that
if
we
look
for
any
comfort
from
the
things
,
or
from
reasons
,
and
discourse
,
or
from
God
:
we
should
go
to
God
in
the
use
of
the
thing
,
before
the
use
,
after
the
use
,
at
all
times
;
before
the
use
,
that
God
would
suggest
,
either
by
reading
or
hearing
&c.
reasons
of
comfort
,
in
the
use
,
that
he
would
settle
and
seal
comfort
to
our
souls
.
Lord
I
hear
many
sweet
things
,
I
read
many
comfortable
things
,
these
would
affect
a
stone
almost
,
yet
unlesse
thou
set
them
on
my
soule
,
they
will
never
comfort
me
:
thou
art
the
God
of
comfort
,
the
materials
are
from
thee
,
but
except
with
revelation
&
discovery
,
thou
joyne
application
,
all
will
not
comfort
unlesse
with
revelation
and
application
(
in
the
third
place
)
thou
open
my
soul
to
joyn
with
these
comforts
.
There
must
be
a
discovery
,
and
application
,
and
an
opening
of
the
soule
to
them
.
As
there
be
diverse
flowers
that
open
and
shut
with
the
sun
:
so
the
soul
by
the
spirit
of
God
,
it
opens
to
comforts
:
though
comforts
be
put
close
to
the
soul
,
if
that
do
not
open
to
them
,
there
is
no
comfort
given
:
for
all
is
in
the
application
.
There
is
a
double
application
,
of
the
thing
to
the
soul
,
and
of
Double
application
.
the
soul
to
the
thing
:
God
must
do
all
.
What
is
the
reason
,
that
many
here
Sermons
,
and
Read
sweet
discourses
,
Quest.
and
yet
when
they
come
to
suffer
crosses
and
afflictions
,
they
are
to
see
?
They
go
to
the
stream
,
they
cut
the
Conduits
from
the
spring
,
they
go
Answ.
not
to
the
Well-head
,
they
see
not
the
derivation
of
comfort
:
it
is
necessary
for
the
deriving
of
comfort
to
the
soul
,
to
take
the
scales
from
the
eye
of
the
soul
,
they
see
not
the
necessity
of
a
divine
presence
to
apply
it
,
and
and
to
lay
it
close
to
the
soul
,
and
to
open
the
soul
,
to
joyn
the
soul
to
those
comforts
;
God
is
the
God
of
all
comfort
.
If
any
thing
will
stir
up
devotion
much
to
pray
to
God
,
undoubtedly
this
will
be
effectual
:
that
whatsoever
the
comfort
be
,
whether
it
be
outward
things
,
or
reasons
,
and
discourses
,
whatsoever
,
we
may
go
to
God
that
he
would
give
it
.
Christians
ground
of
comfort
in
all
estates
Well
,
this
being
so
,
if
God
be
the
God
of
all
comfort
,
the
Well
of
comfort
,
the
Father
of
comfort
,
and
hath
remedies
for
every
malady
;
Then
you
see
here
whither
to
go
:
you
see
a
Christian
in
all
estates
hath
ground
of
comfort
,
for
he
is
in
Covenant
with
the
God
of
comfort
.
You
will
say
to
me
,
what
is
the
reason
that
Christians
are
no
more
comfortable
,
Quest.
having
the
God
of
comfort
for
their
God
?
I
answer
,
it
is
partly
from
Ignorance
,
we
have
remainders
of
Ignorance
,
Answ.
Christians
are
uncomfortable
.
that
we
know
not
our
own
comfort
:
Satan
doth
vail
the
eye
of
the
soul
in
the
time
of
trouble
,
that
we
cannot
see
that
there
is
a
well
of
comfort
.
Poor
Hagar
,
when
shee
was
almost
undone
for
thirst
,
yet
she
had
a
fountain
1
Ignorance
.
of
water
near
hand
,
but
she
saw
it
not
,
she
was
so
overtaken
with
grief
.
Ignorance
,
and
Passion
hinder
the
sight
of
comfort
,
when
we
give
way
so
2.
Passion
.
much
to
the
present
malady
,
as
if
there
were
no
God
of
comfort
in
heaven
;
as
if
there
were
no
Scripture
that
hath
breasts
of
comfort
,
that
is
as
full
as
a
breast
that
is
willing
to
discharge
it self
of
comfort
:
as
if
there
were
no
matter
of
comfort
,
they
feed
upon
grief
,
and
delight
to
flatter
their selves
in
grief
,
as
Rachel
that
mourned
and
would
not
be
comforted
:
so
out
of
a
kind
of
Ignorance
and
Passion
,
and
Wilfulnesse
,
they
will
not
be
comforted
.
And
again
,
as
Bildad
saith
,
Job
18.
are
the
comforts
of
God
light
to
thee
?
3.
Aggravating
the
grievance
.
These
are
good
words
,
but
my
discomforts
are
greater
,
my
malady
is
greater
;
so
the
comforts
of
the
Holy
Ghost
,
the
comforts
of
Gods
Spirit
seem
light
to
them
.
Ignorance
,
and
Passion
,
and
dwelling
too
much
makes
us
neglect
comfort
,
it
makes
us
to
see
comfort
to
be
no
comfort
in
a
manner
.
Mary
,
when
Christ
was
before
her
eyes
,
they
were
so
blubbered
with
tears
,
with
fear
that
her
Lord
was
lost
,
that
she
could
not
see
him
,
even
when
he
was
before
her
:
so
grief
,
and
Passion
hinder
the
soul
so
much
from
seeing
Gods
comforts
,
that
we
see
them
not
when
they
are
before
us
,
when
they
are
present
.
So
men
are
guilty
of
their
own
discomfort
,
it
is
their
own
fault
.
Again
oft
times
forgetfulnesse
,
as
the
Apostle
saith
,
Heb.
12.
have
ye
forgotten
the
Consolation
that
speaks
?
have
ye
forgotten
that
every
Son
that
4
,
Forgetfulnesse
of
Gods
comforts
.
God
chastizeth
not
is
a
bastard
?
have
ye
forgotten
?
insinuating
that
if
they
had
remembred
this
,
it
would
have
comforted
them
;
have
ye
forgotten
?
And
then
one
especial
cause
is
,
that
I
spake
of
before
,
the
looking
to
5.
Looking
to
the
streame
forgetting
the
spring
.
things
present
,
forgetting
the
spring
,
the
well-head
of
comfort
God
himself
;
the
looking
too
much
to
the
means
;
oh
!
say
some
,
(
if
they
be
in
distresse
,
)
if
I
had
such
a
Book
,
if
I
had
such
a
man
to
comfort
me
,
certainly
it
would
be
otherwise
with
me
,
I
should
be
better
then
I
am
:
put
case
he
were
with
thee
,
alas
he
is
not
the
spring
,
it
is
the
God
of
comfort
that
must
comfort
thee
(
man
)
in
all
thy
distresses
whatsoever
,
therefore
if
thou
attribute
not
more
to
God
,
then
to
the
creature
,
nay
then
to
an
Angel
,
if
he
were
to
comfort
thee
,
thou
shalt
find
no
comfort
.
I
even
I
am
he
that
comforts
thee
.
I
am
he
that
pardons
thy
sins
,
which
is
the
cause
of
all
discomfort
,
that
is
comfort
,
that
is
the
sting
of
all
,
I
am
he
that
pardons
thy
sins
We
as
Criers
may
speak
pardon
to
the
soule
,
but
God
must
give
it
;
we
may
speak
comfort
,
but
God
must
give
it
:
he
must
say
to
the
soule
,
I
am
thy
salvation
.
When
men
Idolize
any
discourse
in
books
,
or
any
particular
man
overmuch
(
though
we
may
value
those
that
are
instrumentall
above
others
;
there
may
be
a
difference
of
gifts
,
but
)
the
resting
too
much
in
the
creature
,
it
is
an
enemy
to
comfort
,
and
some
grow
to
that
wilfulness
in
that
kind
,
that
they
will
neglect
all
,
because
they
have
not
that
they
would
have
,
whereas
if
they
would
look
to
God
,
meaner
meanes
would
serve
the
turne
oft
times
,
if
they
would
goe
to
the
God
of
comfort
.
Who
comforteth
us
in
all
tribulation
.
Afflictions
and
crosses
,
as
they
are
irkesome
in
suffering
,
so
they
are
likewise
disgracefull
,
and
as
it
was
in
the
cross
of
Christ
,
there
was
two
things
,
torment
and
shame
,
the
one
he
felt
himselfe
,
the
other
he
had
from
others
,
those
two
;
(
disgrace
is
proper
to
the
cross
:
)
so
it
is
in
all
the
crosses
that
we
suffer
,
there
is
some
disgrace
with
it
,
therefore
Saint
Paul
to
prevent
the
scandall
and
disgrace
of
the
cross
(
as
I
said
before
)
he
doth
here
begin
with
praysing
God
,
even
for
crosses
in
the
midst
of
them
.
Blessed
be
God
the
Father
of
mercies
,
the
God
of
all
comfort
,
who
comforteth
us
in
all
tribulations
,
&c.
Who
comforteth
us
in
all
tribulation
.
These
words
contain
a
making
good
of
the
former
title
,
He
is
the
God
of
comfort
,
and
doth
comfort
,
he
is
good
and
doth
good
:
He
fils
up
his
name
by
his
works
,
he
shews
what
he
is
,
the
Scripture
doth
especially
describe
God
,
not
in
all
things
as
he
is
in
himself
;
but
as
he
is
,
and
works
to
his
poore
Church
;
and
they
are
usefull
termes
,
all
of
them
,
he
is
the
Father
of
mercie
,
because
he
is
so
to
his
Church
;
he
is
the
God
of
comfort
,
because
he
is
so
to
his
people
,
therefore
he
saith
here
,
as
he
is
the
God
of
comfort
,
so
he
doth
comfort
us
in
all
tribulation
.
He
doth
not
say
,
who
keeps
us
out
of
miserie
;
blessed
be
the
God
of
comfort
,
that
never
suffers
us
to
fall
into
discomfort
,
no
,
but
Blessed
be
the
God
of
comfort
,
that
comforts
us
(
in
)
all
tribulation
.
It
is
more
to
raise
good
out
of
evill
,
then
not
to
suffer
evill
to
be
at
all
.
It
shews
greater
power
,
it
manifests
greater
goodness
to
triumph
over
ill
,
when
it
suffered
to
be
,
and
so
not
to
keep
ill
from
us
,
but
to
comfort
us
in
it
.
He
doth
not
say
for
the
time
past
,
which
hath
comforted
us
,
or
which
can
comfort
us
if
it
please
him
;
no
,
he
doth
it
;
it
is
his
use
,
he
doth
it
alway
;
it
springs
from
his
love
,
he
never
at
any
instant
or
moment
of
time
forgets
his
Children
,
and
he
saith
not
he
doth
comfort
us
in
one
or
two
,
or
a
few
tribulations
,
but
he
comforteth
us
in
al
tribulations
of
what
kind
or
degree
soever
.
It
may
be
Objected
(
to
cleare
the
sence
a
little
)
he
doth
not
alway
Object
.
comfort
;
for
then
,
there
could
be
no
time
of
discomfort
.
I
Answer
,
He
doth
alway
comfort
in
some
degree
:
for
take
a
Christian
Answ.
at
the
lowest
,
yet
he
hath
so
much
comfort
as
to
keep
him
from
sinking
,
when
he
is
at
the
depth
of
miserie
,
there
is
a
depth
of
mercy
lower
then
he
,
Out
of
the
deep
have
I
cryed
unto
thee
Lord
,
and
this
is
a
comfort
that
he
hath
in
the
middest
of
discomforts
,
that
he
hath
a
spirit
of
prayer
,
and
if
not
a
spirit
of
prayer
,
yet
a
spirit
of
sighing
and
groaning
to
God
,
and
God
hears
the
sighs
and
groans
of
his
own
spirit
in
his
children
.
When
they
cannot
distinctly
pray
,
there
is
a
spirit
to
look
up
to
God
.
Though
thou
kill
me
,
yet
will
I
trust
in
thee
,
saith
Job
,
in
the
middest
of
his
miseries
:
So
though
God
,
more
notoriously
to
the
view
of
the
world
,
sometime
doth
comfort
before
we
come
to
trouble
,
that
we
may
beare
it
the
better
,
and
sometime
he
doth
comfort
more
apparently
after
we
come
out
:
yet
notwithstanding
in
the
middest
of
discomforts
,
he
doth
alway
comfort
so
farre
,
as
that
we
sink
not
into
despaire
,
there
is
somewhat
to
uphold
the
soule
:
For
,
when
Solomon
saith
,
A
wounded
spirit
who
can
beare
?
that
is
,
none
can
beare
it
,
it
is
the
greatest
griefe
:
then
I
would
know
,
what
keeps
a
wounded
spirit
from
sinking
that
it
doth
not
despaire
?
is
it
not
a
spirit
stronger
then
the
wounded
spirit
?
Is
it
not
God
that
is
greater
then
the
wounded
conscience
?
Yes
,
then
there
is
comfort
greater
then
the
discomfort
of
a
wounded
conscience
that
keeps
it
from
despaire
;
those
that
finally
despaire
,
they
are
none
of
Gods
:
So
that
take
the
words
in
what
regard
,
or
in
what
sence
you
will
,
yet
th●…re
is
a
sweet
and
comfortable
sense
of
them
,
and
the
Apostle
might
well
say
,
he
is
the
God
of
all
comfort
,
that
doth
comfort
us
in
all
tribulation
.
It
is
here
a
ground
supposed
that
,
Gods
Children
are
subject
to
tribulation
.
We
are
subject
here
to
tribulation
of
all
kinds
,
for
God
comforts
us
in
all
our
tribulations
;
we
are
here
in
a
state
therefore
needing
comfort
,
because
we
are
in
tribulation
.
And
the
second
is
that
God
doth
answer
our
state
.
God
doth
comfort
his
Children
in
all
tribulation
.
And
the
ground
is
from
himself
,
he
is
the
God
of
comfort
,
he
doth
but
like
himselfe
;
when
he
doth
it
,
the
God
of
comfort
shews
that
he
is
so
,
by
comforting
us
in
all
tribulations
.
First
,
It
is
supposed
that
,
In
this
world
we
are
in
tribulations
.
Indeed
,
that
I
need
not
be
long
in
;
we
must
at
one
time
or
other
,
be
in
tribulation
some
or
other
:
For
,
though
in
regard
of
outward
afflictions
,
we
are
free
from
them
sometimes
,
we
have
a
few
holy-dayes
(
as
we
say
)
yet
notwithstanding
,
there
is
in
the
greatest
inlargements
of
Gods
Children
in
this
world
,
somewhat
that
troubles
their
minds
▪
for
either
there
is
some
desertion
,
God
withholds
comfort
from
them
in
some
measure
,
he
shews
himself
a
stranger
which
humbles
them
much
;
or
else
they
have
strong
temptations
of
Sathan
to
sin
by
prosperity
,
&c.
which
grieves
them
as
much
as
the
outward
cross
,
or
else
their
grievance
is
,
that
they
cannot
serve
God
with
that
chearefulness
of
spirit
.
Is
there
nothing
(
who
ever
thou
art
)
that
troubles
thee
as
much
as
the
cross
in
the
day
of
affliction
,
certainly
there
is
somewhat
or
other
that
troubleth
the
soule
of
a
Christian
,
he
is
never
out
of
one
grievance
or
other
.
The
life
of
a
Christian
,
is
as
a
web
,
that
is
woven
of
good
and
ill
,
he
hath
good
daies
,
and
ill
dayes
,
he
hath
tribulations
,
and
comforts
.
As
St.
Austin
sayth
very
well
,
between
these
two
,
tribulation
on
our
part
,
and
comfort
on
Gods
part
,
our
life
runs
between
these
two
,
our
crosses
,
and
God
comforts
,
they
are
both
mingled
together
.
There
is
no
child
of
God
,
but
knowes
what
these
things
mean
,
troubles
either
from
friends
or
enemies
,
or
both
;
domesticall
,
or
personal
,
in
bodie
,
or
mind
,
one
way
or
other
.
That
is
supposed
,
and
it
were
not
an
unproper
argument
to
the
text
;
for
when
he
saith
in
all
tribulations
,
it
is
laid
as
a
ground
that
every
man
suffers
tribulation
one
way
or
other
;
but
I
shall
have
fitter
occasion
after
to
enlarge
this
.
Again
we
see
here
,
that
God
comforts
his
children
in
all
tribulation
.
God
comforts
his
Children
in
all
tribulation
.
And
his
comforts
are
answerable
to
their
discomforts
,
and
beyond
them
:
they
are
stronger
to
master
all
opposites
whatsoever
,
and
all
grievances
,
there
could
be
no
comfort
else
.
Alas
what
are
all
discomforts
when
God
sets
himself
to
comfort
?
when
he
will
be
a
God
of
comfort
,
one
look
,
one
glance
of
his
fatherly
countenance
in
Jesus
Christ
,
will
banish
all
terrours
whatsoever
,
and
make
even
a
very
dungeon
to
be
a
paradise
;
he
comforteth
us
in
all
tribulat
on
.
And
this
he
doth
(
as
you
may
perceive
by
the
unfolding
of
the
words
)
either
by
some
outward
thing
applied
to
the
outward
want
,
or
crosse
:
or
by
some
inward
reasons
,
that
are
opposite
to
the
inward
maladie
,
or
by
an
inward
presence
.
His
comforts
are
appliable
to
the
tribulation
,
and
to
the
strength
and
length
,
and
variety
of
it
.
We
may
know
it
by
his
course
Comfort
answerable
to
all
miseries
in
this
life
.
in
this
life
;
what
miserie
are
we
subject
to
in
this
life
,
but
we
have
comfort
fit
for
it
?
so
good
is
God
.
We
may
reason
thus
very
well
;
if
so
be
that
in
our
pilgrimage
here
in
this
life
of
ours
,
which
is
but
the
gallery
as
it
were
to
heaven
:
if
in
this
short
life
,
which
is
but
a
way
or
passage
,
we
have
both
day
and
night
,
so
many
comforts
;
In
the
very
night
,
if
we
look
up
to
heaven
,
we
see
what
glorious
things
there
are
towards
the
earth
here
,
on
this
fide
the
heaven
,
the
stars
of
the
light
&c.
And
if
so
be
upon
the
earth
there
be
such
comforts
,
especially
in
the
spring
,
and
summer
time
,
if
the
very
earth
,
the
basest
dreggs
of
the
World
,
yield
such
comfort
and
delights
to
all
the
senses
;
then
a
man
may
reason
very
strongly
,
what
comforts
shall
we
have
at
home
?
If
God
by
the
creatures
thus
comfort
us
in
our
outward
wants
;
what
are
the
inward
comforts
of
his
spirit
here
to
his
Children
?
and
what
are
the
last
comforts
of
all
,
the
comforts
reserved
at
home
,
when
God
shall
be
all
in
all
?
Now
there
are
some
drops
of
comfort
conveyed
in
smells
,
some
in
garments
,
some
in
friends
,
some
in
diet
,
here
a
drop
,
and
there
a
drop
;
but
when
we
shall
have
immediate
communion
there
with
the
God
of
comfort
himself
,
what
comforts
shall
we
have
there
?
God
comforts
us
here
,
by
providing
for
us
,
and
giving
us
things
that
are
comfortable
.
Or
by
giving
reasons
and
grounds
of
comfort
which
are
stronger
then
the
reasons
,
and
grounds
of
discomfort
,
reasons
from
the
priviledges
and
prerogative
of
Christians
&c.
the
scripture
is
full
of
them
.
But
likewise
(
which
is
the
best
of
all
,
and
most
intended
)
the
inward
Inward
comfort
best
.
inspiring
of
comfort
:
with
the
reasons
and
grounds
he
inwardly
conveyes
comforts
to
the
soul
,
and
strengtheneth
,
and
supports
the
soul.
And
he
doth
this
not
onely
by
the
application
of
the
reasons
,
and
the
things
that
we
understand
,
to
the
soul
;
but
by
opening
the
soul
to
embrace
them
;
for
sometime
the
soul
may
be
in
such
a
case
as
it
may
reject
comfort
,
that
the
consolation
of
the
Almightie
may
seem
light
to
it
:
sometime
there
may
be
such
a
disposition
of
soule
that
the
chiefest
comforts
in
scripture
,
yield
it
not
comfort
,
they
are
not
embraced
,
the
soul
is
shut
to
them
.
God
provides
reasons
and
grounds
of
comfort
;
and
likewise
he
applies
these
comforts
by
his
spirit
to
the
soul
,
and
he
inwardly
warmes
,
and
opens
the
soul
to
embrace
comfort
:
he
opens
the
understanding
to
understand
,
and
the
will
and
affections
to
embrace
,
or
else
there
will
be
no
comfort
.
Many
are
like
Rachel
,
her
Children
were
gone
,
and
it
is
said
of
her
,
Shee
would
not
be
Comforted
.
God
is
the
God
of
Comfort
;
as
he
gives
the
matter
,
and
ground
of
comfort
;
and
reasons
out
of
his
holy
word
above
all
dsscomforts
;
so
by
his
spirit
,
he
frames
and
fits
the
heart
,
to
entertain
these
,
to
take
the
benefit
of
them
.
He
comforts
us
in
all
tribulation
.
To
comfort
is
to
support
the
soule
To
comfort
What.
against
the
grievance
,
past
,
or
felt
,
or
feared
.
There
may
be
some
remainders
of
grief
,
for
what
is
past
,
grief
present
presseth
most
,
and
grief
feared
.
Now
God
comforteth
whatsoever
the
grievance
is
,
by
supporting
the
soul
against
it
,
as
I
said
before
.
We
are
in
tribulation
in
this
life
,
and
yet
in
all
tribulations
God
doth
comfort
us
(
to
add
to
that
I
said
before
of
this
point
)
let
us
therefore
go
Use.
To
go
to
God
in
the
use
of
meanes
.
to
God
in
all
the
meanes
of
comfort
,
because
he
is
the
God
of
it
,
and
he
must
comfort
us
.
Therefore
when
we
send
for
divines
,
or
read
Holy
books
(
for
we
must
use
all
meanes
,
we
must
not
set
God
against
his
meanes
,
but
joyn
them
together
)
to
add
that
caution
by
the
way
.
We
may
not
therefore
necessitate
the
God
of
comfort
,
that
because
he
We
must
not
tempt
God
by
neglecting
meanes
.
comforts
us
;
therefore
we
will
neglect
reading
and
prayer
,
and
conference
with
them
that
God
hath
exercised
in
the
schoole
of
Christ
,
who
should
speak
comfort
to
the
wearie
soul
by
their
office
.
No
,
No
,
God
and
his
meanes
must
be
joyned
together
,
we
must
trust
God
;
but
not
tempt
him
,
to
set
God
against
his
meanes
is
to
tempt
him
;
that
because
he
is
the
God
of
comfort
,
therefore
we
will
use
no
meanes
,
no
Physitian
for
the
body
,
or
for
the
soul
:
this
is
absurd
,
he
is
the
God
of
comfort
in
the
means
,
he
comforts
us
in
all
tribulation
,
by
meanes
,
if
they
be
to
be
had
.
If
there
be
no
meanes
to
be
had
,
he
is
the
God
of
comfort
,
he
can
create
them
:
and
if
it
be
so
far
that
there
be
no
meanes
but
the
contrary
,
he
is
a
God
that
can
comfort
out
of
discomfort
,
and
can
(
as
I
said
)
make
the
greatest
grounds
of
comfort
out
of
the
greatest
discomforts
.
But
he
is
a
God
of
the
meanes
if
they
be
to
be
had
,
if
there
be
none
,
then
let
us
go
to
him
,
and
say
,
thou
God
of
comfort
,
if
thou
do
not
comfort
,
none
can
comfort
,
if
thou
help
not
,
none
can
help
,
and
then
he
will
help
,
and
help
strongly
.
It
is
necessary
to
looke
to
God
what
ever
the
meanes
be
;
it
is
he
that
comforts
by
them
.
Therefore
let
him
have
the
praise
:
if
we
have
any
friend
,
any
comfort
of
the
outward
man
,
or
any
solace
of
the
inward
man
,
by
seasonable
speech
&c.
blessed
be
the
God
of
comfort
who
hath
sent
this
comforter
;
who
hath
sent
me
comfort
by
such
,
and
such
,
let
him
have
the
praise
;
whatsoever
the
means
be
,
the
comfort
is
his
.
And
that
is
the
cause
that
many
have
no
more
comfort
,
they
trust
to
the
means
overmuch
,
or
neglect
the
means
.
Again
,
if
God
comfort
in
all
tribulation
:
Let
Christians
be
ashamed
to
be
overmuch
disconsolate
that
have
the
God
of
comfort
for
their
God
,
who
comforteth
Ashame
for
Christians
to
be
over
much
disconsolate
.
in
all
tribulation
.
Why
art
thou
so
cast
down
?
Is
there
no
Balme
in
Gilead
for
thee
?
Is
there
not
a
God
in
Israel
?
It
is
the
fault
of
Christians
,
they
pore
too
much
on
their
troubles
,
they
look
all
one
way
;
they
look
to
the
grievance
,
and
not
to
the
comfort
.
There
is
a
God
of
comfort
that
answers
his
name
every
way
in
the
exercise
of
that
attribute
to
his
Church
:
therefore
Christians
must
blame
themselves
if
they
be
too
much
cast
down
,
and
labour
for
faith
to
draw
near
to
this
God
of
comfort
.
It
should
make
them
ashamed
of
themselves
that
think
it
even
a
duty
(
as
it
were
)
to
walk
drooping
,
and
disconsolatly
,
and
deadly
;
to
have
flat
and
dead
spirits
.
What
,
is
this
beseeming
a
Christian
that
is
in
Covenant
with
God
,
that
is
the
God
of
comfort
,
and
that
answers
his
title
in
dealing
with
his
Children
,
that
is
ready
to
comfort
them
in
all
tribulation
?
what
if
particular
comforts
be
taken
from
thee
,
is
there
not
a
God
of
comfort
left
?
he
hath
not
taken
away
himself
.
What
if
thou
be
restrained
,
and
shut
up
from
other
comforts
,
can
any
shut
up
Gods
Spirit
,
can
any
shut
up
God
,
and
our
prayers
?
Is
not
this
a
comfort
that
we
may
go
to
God
alway
?
and
he
is
with
us
in
all
estates
and
in
all
wants
whatsoever
?
So
long
as
we
are
in
covenant
with
the
God
of
comfort
,
why
should
we
be
over
much
cast
down
?
Why
art
thou
so
troubled
,
oh
my
soul
?
David
cheeks
his
soul
thrice
together
for
distrust
in
God
,
he
is
thy
God
,
the
God
of
all
comfort
.
What
course
shall
we
take
that
we
may
derive
to
our selves
comfort
from
this
God
of
comfort
,
who
comforteth
us
in
all
our
tribulations
?
Quest.
Let
us
consider
what
our
malady
and
grievance
is
,
especially
let
us
look
to
our
spiritual
grievance
and
malady
,
sin
:
for
sin
is
the
cause
of
all
other
Answ.
How
to
derive
comfort
from
the
God
of
comfort
.
evils
,
therefore
it
is
the
worst
evil
.
And
sin
makes
us
loathed
of
God
the
fountain
of
good
,
it
drives
us
from
him
,
when
other
evils
drive
us
to
from
him
;
and
therefore
it
is
the
worst
evil
in
that
sense
too
.
1.
Look
to
the
grievance
especially
sin
.
Again
in
the
third
place
,
look
to
the
discomforts
of
sin
,
especially
in
the
discomforts
of
conscience
of
those
that
are
awakened
,
and
Satan
useth
that
as
a
means
to
despair
in
every
crosse
.
Therefore
let
us
search
and
try
our
souls
for
our
sins
,
for
our
chief
discomfort
are
from
sin
:
for
alas
,
what
are
all
other
comforts
?
and
what
are
all
other
discomforts
?
If
a
mans
conscience
be
quiet
,
what
are
all
discomforts
?
and
if
conscience
be
on
the
rack
,
what
are
all
comforts
?
the
disquiet
and
vexation
of
sin
is
the
greatest
of
all
:
because
then
we
have
to
deal
with
God
,
when
sin
is
presented
before
us
,
and
the
judgements
of
God
,
and
God
as
an
angry
judge
,
and
conscience
is
awaked
and
on
the
rack
,
what
in
the
world
can
take
up
the
quarrel
and
appease
conscience
,
when
we
and
God
are
at
difference
,
when
the
soul
speaks
nothing
but
discomfort
?
In
this
case
remember
that
God
doth
so
far
prevent
objections
in
this
kind
Comforts
against
sin
.
from
the
accusations
of
conscience
,
that
he
reasons
that
he
will
comfort
us
,
from
that
that
cöscience
reasons
against
comfort
:
he
doth
this
in
the
hearts
of
his
children
to
whom
he
means
to
shew
mercy
:
as
we
see
in
the
poor
Publi
-
Lord
be
merciful
to
me
a
sinner
saith
he
:
God
taught
him
that
reasoning
.
Nature
would
have
taught
him
to
reason
as
Peter
did
,
Lord
depart
from
me
,
I
am
a
sinful
man
,
and
therefore
I
have
nothing
to
do
with
God
.
So
our
Saviour
Christ
,
Come
unto
me
all
ye
that
are
weary
and
heavy
laden
:
they
think
of
all
people
they
ought
to
run
from
God
,
they
are
so
laden
with
sin
,
they
have
nothing
to
do
with
God
:
Oh
,
come
unto
me
saith
Christ
.
Therefore
when
thy
conscience
is
awakened
with
the
sense
of
sin
,
remember
what
is
said
in
the
Gospel
,
Be
of
good
comfort
,
be
calleth
thee
:
be
thou
of
good
comfort
,
thou
art
one
that
Christ
calls
,
Come
unto
me
ye
that
are
we
ary
and
heavy
laden
:
and
Blessed
are
those
that
mourn
.
That
which
thou
and
the
Divel
with
thy
conscience
would
move
thee
to
use
as
an
argument
to
run
away
,
our
Saviour
Christ
in
the
Gospel
useth
as
an
argument
to
draw
thee
forward
:
he
comes
for
such
,
to
seek
,
and
to
save
the
lost
sinners
This
is
a
faithful
saying
(
saith
St.
Paul
)
that
Christ
came
to
save
sinners
:
therefore
believe
not
Satan
:
he
presents
God
to
the
soul
that
is
humbled
and
terrified
in
the
sight
of
sin
,
as
cruel
as
a
terrible
judge
,
&c.
He
hides
the
mercy
of
God
from
such
:
to
men
that
are
in
a
sinful
course
he
shewes
nothing
but
mercy
.
I
,
but
now
there
is
nothing
but
comfort
to
thee
that
art
cast
down
and
afflicted
in
the
sence
of
thy
sins
:
for
all
the
comforts
in
the
Gospel
of
forgivenesse
of
sins
,
and
all
the
comforts
from
Christs
Incarnation
,
the
end
of
his
coming
in
the
flesh
,
the
end
of
his
death
,
and
of
all
,
is
to
save
sinners
.
Look
thou
therefore
to
the
throne
of
mercy
and
grace
,
when
thy
conscience
shall
be
awakened
with
the
sence
of
sin
,
and
Satan
shall
use
that
as
an
argument
to
draw
thee
from
God
;
consider
the
Scripture
useth
this
as
an
argument
to
drive
me
to
God
,
to
allure
me
to
him
:
Come
unto
me
all
ye
that
are
weary
and
heavy
laden
.
And
Christ
came
to
seek
,
and
to
save
that
which
was
lost
.
Luther
,
a
man
much
exercised
in
Spiritual
conflicts
,
he
confessed
Luther
.
this
was
the
Balme
that
did
most
refresh
his
soul
,
God
hath
shut
up
all
under
sin
that
he
might
have
mercy
upon
all
.
He
shut
up
all
under
sin
as
prisoners
,
to
see
themselves
under
sin
,
and
under
the
curse
,
that
he
might
have
mercy
upon
all
,
upon
all
those
that
are
convinced
with
the
sence
and
sight
of
their
sins
,
he
hath
shut
up
all
under
sin
,
that
he
might
have
mercy
upon
all
those
that
belong
to
him
.
This
raised
up
that
blessed
man
:
therefore
let
us
not
be
much
discomforted
,
but
be
of
good
comfort
,
Christ
calls
us
.
For
such
as
are
sinners
,
that
are
given
to
the
sins
of
the
tongue
,
and
of
the
life
,
to
rotten
discourse
,
to
swearing
and
such
like
,
to
such
as
mean
to
be
No
comfort
for
such
as
go
on
in
sin
.
so
,
and
think
their
case
good
;
oh
,
God
is
the
God
of
comfort
,
To
such
as
I
said
before
,
I
can
speak
no
comfort
,
nor
the
word
of
God
speaks
none
:
they
must
have
another
Word
,
and
another
Scripture
:
for
this
word
speaks
no
comfort
to
such
that
are
sinful
and
wretched
,
and
will
be
so
,
and
justifie
themselves
to
be
so
.
All
the
judgments
in
the
Scripture
are
theirs
,
hell
,
and
damnation
and
wrath
,
that
is
their
portion
to
drink
.
We
can
speak
no
comfort
to
such
,
nor
the
word
of
God
that
we
unfold
:
it
hath
not
a
drop
of
comfort
for
them
,
God
will
not
be
merciful
to
such
as
go
on
in
wicked
,
rotten
,
scandalous
courses
,
that
because
hell
hath
not
yet
taken
them
,
they
may
live
long
,
and
so
make
a
covenant
with
hell
and
death
,
and
blesse
themselves
.
Oh
,
but
thou
hast
made
no
covenant
with
God
,
nor
he
hath
made
none
with
thee
,
and
hell
,
and
death
have
made
no
covenant
with
thee
:
though
thou
hast
made
one
with
them
,
but
there
are
two
words
go
to
a
covenant
:
Death
and
Hell
shall
seize
upon
thee
notwithstanding
thy
covenant
.
Those
that
will
live
in
sin
in
despight
of
the
ministery
,
in
spight
of
afflictions
:
there
is
no
comfort
to
such
,
I
speak
only
to
the
broken
heart
,
which
are
fit
vessels
for
comfort
:
God
is
the
God
of
comfort
to
such
:
What
shall
we
say
then
to
such
,
as
after
they
have
had
some
evidence
of
their
good
estate
,
that
they
are
Christians
,
are
fallen
into
sin
?
is
there
any
comfort
for
such
?
Yes
,
doth
not
St.
Paul
in
2
Cor.
5.
desire
such
to
be
reconciled
to
God
?
we
are
as
Ambassadors
of
Christ
desiring
you
to
be
reconciled
if
you
have
sinned
:
so
Comforts
for
those
that
are
relapsed
.
God
hath
comfort
for
those
that
have
sinned
:
Christ
knew
that
we
should
every
day
run
into
sins
unawares
,
therefore
he
teaches
us
in
the
Lords
prayer
to
say
every
day
forgive
us
our
debts
,
our
trespasses
:
there
is
Balme
in
Gilead
,
there
is
mercie
in
Israel
for
such
daylie
trespasses
as
we
run
into
.
Therefore
let
none
be
discouraged
,
but
flie
presently
to
the
God
of
comfort
,
and
Father
of
mercies
.
And
think
not
that
he
is
wearie
of
pardoning
as
man
is
:
for
he
is
infinite
in
mercy
And
though
he
be
the
party
offended
,
yet
he
desires
peace
with
us
.
But
yet
notwithstanding
,
that
we
shall
not
love
to
run
into
his
Bookes
,
Caution
.
he
doth
with
giving
the
comfort
of
the
pardon
of
sin
(
when
we
fall
into
it
)
add
such
sharpe
crosses
,
as
we
shall
wish
we
had
not
given
him
occasion
to
correct
us
so
sharpely
:
we
shall
buy
our
comfort
dear
,
we
had
better
not
have
given
him
occasion
.
God
forgave
the
sin
of
David
after
he
had
repented
(
though
he
were
a
good
man
before
)
but
David
bought
the
pleasure
of
his
sin
dear
;
he
wished
a
thousand
times
that
he
had
never
given
occasion
to
God
,
to
raise
good
out
of
his
evil
,
to
turn
his
sin
to
his
comfort
:
yet
God
will
do
this
,
because
God
would
never
have
us
in
a
state
of
despair
.
For
other
grievances
besides
sin
,
the
comforts
that
we
are
to
apply
are
2
:
Comfort
against
other
grievances
.
General
comforts
.
more
easie
,
and
they
are
infinite
if
we
could
reckon
the
particular
comforts
that
God
comforts
his
Children
withall
.
It
is
good
to
have
generall
comforts
readie
for
all
kind
of
maladies
,
and
grievances
,
and
this
poor
wretched
life
of
ours
(
in
our
absence
from
God
)
is
subject
to
.
1.
The
Covenant
of
Grace
.
As
for
instance
,
that
general
comfort
,
the
Covenant
of
grace
,
that
is
a
spring
of
comfort
,
that
God
is
our
God
,
and
Father
in
Christ
,
what
can
come
from
a
gracious
and
good
God
in
covenant
with
us
,
but
that
which
is
good
?
nothing
but
what
is
favourably
good
I
mean
:
For
the
covenant
is
everlasting
,
when
God
takes
once
upon
him
to
be
our
Father
in
Covenant
,
he
is
so
for
ever
:
Dum
castigas
pater
,
&c.
While
he
corrects
he
is
a
father
,
and
when
he
smiles
upon
us
,
he
is
a
father
.
God
in
the
covenant
of
Grace
takes
upon
him
a
relation
that
ever
holds
:
as
he
is
for
ever
the
Father
of
Christ
,
so
he
is
for
ever
the
Father
of
those
that
are
members
of
Christ
,
and
whatsover
comes
from
the
Father
of
mercy
,
whether
he
correct
,
or
smile
,
whatsoever
he
doth
is
in
mercy
.
Again
,
in
the
middest
of
any
grievance
,
remember
the
gracious
promise
2.
The
promise
of
mitigation
.
of
mitigation
,
1
Cor.
10.
13.
God
will
not
suffer
us
to
be
tempted
above
our
strength
,
but
he
will
give
an
issue
to
the
temptation
:
he
will
give
a
mitigation
,
and
either
he
will
raise
our
strength
to
the
temptation
,
or
he
will
bring
the
temptation
and
trial
to
our
strength
,
he
will
fit
them
,
and
this
is
a
comfort
.
There
is
comfort
likewise
in
all
troubles
whatsoever
,
of
the
presence
of
3.
In
the
presence
of
God
.
God
,
God
will
be
present
with
us
if
once
we
be
in
Covenant
with
him
:
he
will
be
present
in
all
trials
to
assist
us
,
to
strengthen
us
,
to
comfort
us
,
to
raise
our
spirits
.
And
if
God
be
present
,
he
will
banish
all
discomforts
:
for
God
is
light
,
and
where
light
is
,
darknesse
vanisheth
;
Now
God
being
the
Father
of
light
,
that
is
,
of
all
comfort
:
where
he
is
present
,
he
banisheth
discomfort
in
what
measure
he
is
pleased
to
banish
it
.
Therefore
David
often
reasoneth
from
the
presence
of
God
to
the
defiance
of
all
troubles
,
Psal.
3.
If
God
be
with
me
,
I
will
not
fear
ten
Thousand
that
are
against
me
.
And
in
Psal.
23.
Though
I
walk
in
the
valley
of
the
shaddow
of
death
,
I
will
not
fear
,
for
thou
art
with
me
.
And
if
God
be
with
us
,
who
can
be
against
us
?
Rom.
8.
And
when
thou
passest
through
the
fire
,
I
will
be
with
thee
,
&c.
I
will
be
with
thee
,
not
to
keep
thee
out
,
but
to
uphold
thee
;
As
he
did
the
Mariyrs
,
there
was
a
fire
of
comfort
in
them
,
above
that
fire
that
consumed
their
bodies
:
and
as
we
see
he
was
with
the
Three
Children
;
there
was
a
fourth
like
the
Son
of
God
.
So
in
all
tribulations
there
is
another
with
us
,
that
is
,
the
Spirit
of
God
that
comforts
us
in
all
,
and
is
present
with
us
in
all
.
The
Goldsmith
when
he
puts
the
wedge
into
the
fire
,
he
stands
by
till
the
drosse
be
consumed
:
so
God
is
with
his
Children
in
the
furnace
of
affliction
:
he
brings
them
into
affliction
,
he
continues
with
them
in
affliction
,
and
he
brings
them
at
last
out
of
affliction
.
The
presence
of
God
is
a
main
,
and
a
Grand
comfort
in
all
tribulation
.
Besides
,
in
all
that
befalls
us
whatsoever
,
consider
the
end
,
all
is
for
a
good
4.
Consider
the
end
all
work
for
good
.
Simile
.
end
:
All
things
work
together
for
the
best
to
them
that
love
God
(
saith
St.
Paul
)
Why
do
we
endure
Physick
?
because
we
know
the
Physitian
is
wise
,
and
he
is
our
friend
,
and
he
doth
it
to
carry
away
burdensome
hurtful
humours
,
we
shall
be
better
and
lighter
afterwards
;
do
we
do
this
in
our
common
course
in
the
things
of
this
life
?
Grace
will
much
more
certainly
teach
us
to
do
it
,
to
reason
,
it
is
from
a
father
,
and
it
is
for
my
good
.
Let
us
look
whence
it
comes
,
and
what
it
tends
to
,
with
the
promise
of
mitigation
,
and
of
Gods
presence
in
our
troubles
;
these
are
main
comforts
,
if
we
could
think
of
them
,
if
the
Divel
did
not
take
them
out
of
our
memorie
.
And
for
the
first
ground
of
comfort
that
God
doth
comfort
us
withall
,
in
all
tribulations
,
it
is
the
promise
of
finall
deliverance
,
and
finall
comfort
5.
The
promise
of
finall
deliveanec
.
for
ever
;
if
none
will
raise
our
souls
,
that
will
:
when
we
shall
consider
that
it
will
not
be
long
.
The
short
afflctions
in
this
world
,
bring
an
eternal
weight
of
glory
:
there
will
be
a
finall
deliverance
.
Life
it self
that
is
the
subject
that
receives
affliction
,
that
is
short
,
our
life
is
but
a
moment
,
therefore
our
afflictions
must
be
short
.
Life
is
longer
then
discomforts
,
there
is
but
a
peece
of
our
life
subject
to
miseries
;
and
if
that
be
but
a
vapour
,
but
a
moment
,
and
as
a
point
between
eternity
before
,
and
eternity
after
,
what
are
the
miseries
of
this
life
?
certainly
they
are
but
for
a
moment
.
Therefore
the
promise
of
final
deliverance
,
when
all
teares
shall
be
wiped
from
our
eyes
;
this
should
comfort
us
if
nothing
else
would
.
This
is
the
way
therefore
whereby
God
usually
comforts
by
suggesting
the
heads
and
springs
of
comfort
.
And
indeed
there
is
a
daily
method
of
comforting
,
whereby
we
may
comfort
our selves
in
all
crosses
,
if
we
would
use
that
daily
method
,
and
order
of
comfort
.
As
there
is
a
kind
of
diet
to
keep
the
bodie
in
temper
;
so
there
is
a
kind
of
spirituall
diet
to
keep
the
soul
in
temper
,
in
a
course
of
comfort
,
unlesse
it
be
when
God
takes
liberty
to
cast
down
,
for
some
special
end
,
as
we
see
in
Job
.
Therefore
let
us
take
this
course
(
for
God
as
he
comforteth
us
,
so
he
comforts
us
as
understanding
creatures
,
he
useth
our
understanding
to
consider
To
keep
a
daily
course
of
comfort
.
how
we
should
comfort
our selves
,
and
after
we
are
once
in
a
state
of
comfort
,
if
we
be
not
wanting
to
our selves
,
there
is
no
great
difficultie
to
keep
our
comfort
;
there
are
meanes
to
keep
daily
comfort
:
God
hath
provided
them
,
and
he
will
be
present
to
make
good
all
his
comforts
.
Grant
it
therefore
that
we
are
in
the
covenant
of
Grace
,
that
God
is
our
Father
in
Christ
,
and
we
take
him
to
be
our
God
,
to
be
all
sufficient
,
then
to
keep
our selves
in
a
daily
temper
for
comfort
,
every
day
keep
our
souls
tender
,
that
we
may
be
capable
of
comfort
,
keep
the
wound
open
that
we
1.
Keep
the
soul
in
a
good
temper
.
may
receive
balme
,
that
there
grow
not
a
deadnesse
upon
the
heart
,
considering
that
while
we
live
here
,
there
is
alway
some
sin
in
us
that
must
be
wrought
out
by
some
course
or
other
;
let
us
trie
and
search
our
souls
,
what
ill
is
in
the
wound
,
let
us
keep
it
open
and
tender
,
that
there
may
be
a
fitnesse
for
mercy
to
receive
the
balme
of
comfort
,
which
will
not
be
,
if
we
slubber
over
.
Certainly
it
is
an
excellent
course
every
day
to
search
our
hearts
and
wayes
,
and
presently
to
apply
the
balme
of
comfort
,
the
promise
of
pardon
;
take
the
present
,
when
we
have
searched
the
wound
,
to
get
pardon
and
forgivenesse
daily
,
as
we
sin
daily
,
Christ
bids
us
ask
it
daily
.
This
will
make
us
fit
for
comfort
by
discerning
the
estate
of
our
souls
,
and
the
remainders
of
corruption
.
That
which
sharpens
appetite
and
makes
the
balme
of
God
to
be
sweet
indeed
,
is
the
sence
of
,
and
the
keeping
open
of
our
wound
:
a
daily
search
into
our
wants
,
and
weaknesses
;
a
daily
fresh
sight
of
the
body
of
sin
in
us
:
and
experience
how
it
is
fruitful
in
ill
thoughts
,
and
desires
and
actions
,
this
will
drive
us
to
a
necessity
of
daily
comfort
.
And
certainly
a
fresh
sight
of
our
corruptions
,
it
is
never
without
some
fresh
comfort
.
We
see
St.
Paul
Rom.
7.
he
sets
himself
to
this
work
,
to
complain
of
his
indisposition
by
reason
of
sin
in
him
;
and
how
doth
he
end
that
sight
and
search
into
his
own
estate
?
he
ends
in
a
triumphing
manner
,
Thanks
be
to
God
through
Jesus
Christ
our
Lord
:
There
is
no
condemnation
to
them
that
are
in
Christ
Jesus
.
After
he
had
complained
,
Oh
miserable
man
that
I
am
who
shall
deliver
me
from
this
bodie
of
death
.
There
can
be
no
danger
in
a
deep
search
into
our
waies
and
hearts
,
if
this
be
laid
as
a
ground
before
,
that
there
is
more
supplie
,
and
heavenly
comfort
in
God
and
the
promises
of
God
,
then
there
can
be
ill
in
our
souls
,
then
the
more
ill
we
find
in
our selves
,
the
more
we
are
disposed
to
fetch
grounds
of
comfort
from
God
.
And
together
with
this
searching
of
our
souls
and
asking
daily
pardon
,
let
us
for
the
time
to
come
renew
our
covenant
with
God
,
that
we
may
2.
Renew
our
resolutions
.
have
the
comfort
of
a
good
conscience
to
get
pardon
for
our
sins
past
,
and
renew
our
resolutions
for
the
time
to
come
.
And
withall
that
we
may
use
an
orderly
course
of
comfort
:
let
us
every
Dayly
feed
on
Christ
.
day
feed
on
Christ
,
the
food
of
life
,
let
us
every
day
feed
upon
something
in
Christ
;
consider
the
death
of
Christ
,
the
satisfaction
he
hath
made
by
his
death
;
his
intercession
in
Heaven
;
his
blood
runs
afresh
that
we
may
every
day
feed
on
it
.
We
may
run
every
day
into
new
offences
against
the
law
,
to
new
neglect
of
duty
,
into
new
crosses
;
let
us
feed
upon
Christ
,
he
came
into
the
World
to
save
sinners
,
to
make
us
happie
with
peace
of
conscience
here
,
and
with
Glorie
afterward
.
Let
us
feed
on
Christ
daily
;
as
the
bodie
is
fed
with
cordialls
;
so
this
feeds
and
comforts
and
strengthens
the
soul.
This
is
to
live
by
faith
,
to
lead
our
lives
by
faith
,
to
feed
on
Christ
every
day
.
And
likewise
,
if
we
will
keep
our
souls
in
a
perpetual
temper
of
comfort
,
let
us
every
day
meditate
of
some
prerogatives
of
Christians
,
that
may
raise
our
souls
:
Let
us
single
out
some
or
other
.
As
for
example
,
that
excellent
prerogative
to
be
the
Sons
of
God
:
What
love
?
saith
the
Apostle
,
that
we
of
Rebels
and
Traitors
,
in
Christ
should
be
made
the
sons
of
God
?
That
of
slaves
,
we
should
be
made
Servants
,
of
servants
sons
,
of
sons
heires
,
and
of
heires
,
fellow-heires
with
Christ
,
what
prerogative
is
this
,
that
God
should
give
his
Son
,
to
mak
us
that
were
Rebels
sons
,
heires
and
fellow
heires
with
Christ
?
And
to
consider
what
follows
upon
this
liberty
,
that
we
have
from
the
curse
of
the
Law
,
to
goe
to
God
boldly
,
to
go
to
the
throne
of
Grace
through
Christ
our
elder
brother
by
prayer
,
to
think
of
eternall
life
as
our
inheritance
,
to
think
of
God
above
as
our
Father
,
Let
us
think
of
our
prerogatives
of
Religion
,
adoption
and
justification
,
&c.
Upon
necessity
we
are
driven
to
it
,
if
we
consider
the
grievances
of
this
world
,
together
with
our
corruptions
:
our
corruptions
,
and
afflictions
,
and
temptations
,
and
desertions
,
one
thing
or
other
will
drive
us
to
go
out
of
our selves
for
comfort
,
to
feed
on
the
benefits
by
Christ
.
And
consider
what
he
hath
done
,
it
is
for
us
:
the
execution
of
his
office
,
and
all
for
us
,
what
he
is
,
what
he
did
,
what
he
suffered
,
what
procured
,
all
is
for
us
.
The
soul
delighting
it self
in
these
prerogatives
,
it
will
keep
the
soul
in
a
perpetuall
estate
of
comfort
.
Therefore
the
Scripture
sets
forth
Christ
by
all
terms
that
may
be
comfortable
,
he
is
the
door
to
let
us
in
,
He
is
the
way
,
the
truth
and
the
life
,
the
water
and
the
bread
,
&c.
In
sinne
,
he
is
our
righteousness
,
in
death
he
is
our
life
,
in
our
ignorance
he
is
our
way
,
in
spirituall
hunger
and
thirst
,
he
is
the
bread
and
water
of
life
,
he
is
all
in
all
:
And
if
we
cannot
think
of
some
prerogative
of
Christianity
,
then
think
of
some
promise
,
(
as
I
said
before
)
think
of
the
Covenant
of
Grace
,
there
is
a
spring
of
comfort
in
that
,
that
God
in
Christ
is
our
God
to
death
,
and
for
ever
,
and
that
promise
I
speak
of
,
that
All
things
shall
work
for
the
best
.
Let
us
every
day
think
of
these
things
,
and
suggest
them
to
our
owne
souls
,
that
our
souls
may
be
affected
with
them
,
and
digest
them
,
that
our
souls
and
they
may
be
one
,
(
as
it
were
.
)
And
every
day
stirre
up
our
hearts
to
be
thankfull
,
a
thankfull
heart
can
never
want
comfort
,
for
it
cannot
be
done
without
some
comfort
and
To
be
thankful
.
chearefulness
,
and
when
God
receives
any
praise
and
glory
,
he
answers
it
with
comfort
;
a
thankfull
heart
is
alway
comfortable
.
And
let
us
stirre
up
our
hearts
to
be
fruitfull
in
the
holy
actions
,
the
reward
of
a
fruitfull
life
is
a
comfortable
life
,
besides
Heaven
,
God
alway
in
6.
To
be
fruitful
.
this
life
gives
a
present
reward
to
any
good
action
,
it
is
rewarded
with
peace
of
conscience
.
Besides
,
it
is
a
good
foundation
against
the
evil
day
,
every
good
action
,
as
the
Apostle
sayth
to
Timothie
,
it
layes
up
a
good
foundation
.
The
more
good
we
do
,
the
more
we
are
assured
,
that
our
faith
is
not
hypocritical
,
but
sound
,
and
good
,
and
will
hold
out
in
the
time
of
tryall
.
It
will
be
a
good
foundation
,
that
we
have
had
evidence
before
that
we
have
a
sound
and
fruitful
faith
.
What
do
wicked
men
,
carelesse
,
sinful
creatures
,
that
go
on
in
a
course
of
prophanenesse
,
and
blasphemie
&
c
?
they
lay
a
ground
of
despaire
,
a
ground
of
discomfort
to
be
swallowed
up
in
the
evil
day
:
then
conscience
will
be
awaked
at
the
last
,
and
Satan
will
be
ready
to
joyn
with
conscience
,
and
conscience
will
seal
all
the
accusations
that
Satan
layes
against
them
,
and
where
is
the
poor
soul
then
?
As
it
is
with
them
,
so
,
on
the
contrary
the
Christian
soul
that
doth
good
,
besides
the
present
comfort
of
a
good
conscience
,
it
layes
a
good
foundation
against
the
time
to
come
:
for
in
the
worst
times
,
it
can
reason
with
it self
,
my
faith
is
not
fruitlesse
,
I
am
not
an
hypocrite
;
though
the
fruits
of
it
be
weak
,
and
mixed
with
corruptions
,
yet
there
is
truth
in
them
;
this
will
comfort
us
when
nothing
else
will
.
Therefore
let
us
every
day
be
setting
our selves
in
some
good
way
;
for
comfort
is
in
comfortable
courses
,
and
not
in
ill
courses
:
in
Gods
waies
we
shall
have
Gods
comforts
.
In
those
waies
let
us
exercise
the
spiritual
strength
we
have
:
let
us
pray
to
God
and
performe
the
exercise
of
Religion
with
strength
,
shew
some
zeal
in
it
:
let
us
shew
some
zeal
against
sin
,
if
occasion
be
,
if
it
be
in
Gods
work
,
in
Gods
way
.
Let
a
man
set
himself
upon
a
good
worke
,
especially
when
it
is
in
opposition
;
for
the
honour
of
God
,
and
the
peace
of
his
conscience
,
presently
there
is
comfort
upon
it
.
And
that
we
may
not
be
discouraged
with
the
imperfection
of
our
performances
,
7.
Labour
for
sin●…erity
.
one
way
of
daily
comfort
is
to
consider
the
condition
of
the
covenant
of
Grace
between
God
and
us
.
In
the
covenant
of
Grace
our
performances
if
they
be
sincere
they
are
accepted
,
and
it
is
the
perfection
of
the
Gospel
,
sincerity
.
Sincerity
will
look
God
in
the
face
with
comfort
,
because
he
is
with
the
upright
;
so
much
truth
in
all
our
dealings
,
so
And
growth
much
comfort
.
And
with
sincerity
labour
for
growth
,
to
grow
better
and
better
.
God
in
the
Gospel
meanes
to
bring
us
to
perfection
in
heaven
by
little
and
little
.
In
the
law
there
was
present
perfection
required
;
but
in
the
Gospel
,
God
requires
that
we
should
come
to
perfection
by
little
and
little
,
as
Christ
by
little
and
little
satisfyed
for
our
sins
,
and
not
all
at
once
.
In
the
condition
of
the
covenant
of
Grace
,
we
must
live
and
grow
by
grace
by
little
and
little
,
and
not
all
at
once
.
The
condition
of
the
covenant
of
grace
is
not
to
him
that
hath
strength
of
grace
in
perfection
;
but
if
we
believe
and
labour
to
walke
with
God
,
if
there
be
truth
of
Grace
,
truth
goes
for
perfection
in
the
covenant
of
Grace
.
We
should
labour
for
sound
knowledge
of
the
covenant
of
Grace
,
that
now
we
are
freed
from
the
rigor
as
well
as
from
the
curse
of
the
law
,
that
though
we
have
imperfections
,
yet
God
will
be
our
father
,
and
in
this
condition
of
imperfection
he
will
be
a
pardoning
father
,
and
lookes
on
our
obedience
though
it
be
feeble
and
weak
,
and
imperfect
:
(
yet
being
the
obedience
of
children
in
the
covenant
of
grace
)
and
he
accepts
of
what
is
his
owne
,
and
pardons
what
is
ours
.
8.
Not
to
grieve
the
spirit
.
And
every
day
labour
to
preserve
the
comforts
of
the
spirit
that
we
have
,
not
to
grieve
the
spirit
,
for
comfort
comes
with
the
spirit
of
God
,
as
heat
accompanies
the
fire
.
As
wheresoever
fire
is
,
there
is
heat
:
so
wheresoever
the
spirit
of
God
is
,
there
is
comfort
:
because
the
spirit
of
God
is
God
,
and
God
is
with
comfort
,
wheresoever
comfort
is
,
God
is
,
and
wheresoever
God
is
,
there
is
comfort
.
If
we
would
have
comfort
continually
every
day
,
let
us
carefully
watch
that
we
give
way
to
the
spirit
of
God
,
by
good
actions
,
and
meditations
,
and
exercises
.
And
by
no
meanes
grieve
the
spirit
,
or
resist
the
spirit
,
for
then
we
resist
comfort
.
If
we
speake
any
thing
that
is
ill
,
we
lose
our
comfort
for
that
time
,
conscience
will
check
us
,
we
have
grieved
the
spirit
.
If
we
heare
any
thing
with
applause
,
and
are
not
touched
with
it
,
we
lose
our
comfort
,
conscience
will
tell
us
we
are
dead-hearted
,
and
not
affected
as
we
should
be
:
there
is
a
great
deal
of
flesh
and
corruption
that
is
affected
with
such
rotten
discourse
.
And
so
if
we
venture
upon
occasions
we
shall
grieve
the
spirit
,
either
if
we
speak
somewhat
to
satisfie
others
that
are
nought
,
or
if
we
hear
somewhat
that
is
ill
from
others
.
Want
of
wisdome
in
this
kind
,
doth
make
us
go
without
comfort
many
times
:
want
of
wisdom
to
single
out
our
companie
,
or
else
if
we
be
with
such
,
to
do
that
,
that
may
please
them
,
and
grieve
the
spirit
,
and
hinder
our
own
comfort
.
These
and
such
like
directions
if
we
would
observe
,
we
might
walk
in
a
course
of
comfort
:
the
God
of
comfort
hath
prescribed
this
in
the
book
of
comfort
.
These
are
the
courses
for
Gods
children
,
to
walk
in
a
comfortable
way
till
they
come
to
heaven
.
More
especially
,
if
we
would
at
any
9.
Be
conversant
in
the
scripture
.
time
take
a
more
full
measure
of
comfort
,
then
take
the
book
of
God
into
your
hand
,
those
are
comforts
,
that
refresh
the
soul
:
single
out
some
speciall
portion
of
scripture
,
and
there
you
shall
have
a
world
of
comfort
.
As
for
example
;
let
a
man
single
out
the
epistle
to
the
Romans
,
if
a
man
be
in
any
grievance
whatsoever
,
what
a
world
of
comfort
is
there
fitting
for
every
maladie
?
there
is
a
method
how
to
come
to
comfort
.
There
St.
Paul
in
the
beginning
,
first
strips
all
men
of
confidence
of
any
thing
in
themselves
,
and
tells
them
that
no
man
can
be
saved
by
works
,
Jewes
nor
Gentiles
,
but
all
by
the
righteousnesse
of
God
in
Christ
:
All
are
deprived
of
the
Glorie
of
God
,
Jewes
,
and
Gentiles
,
every
bodie
:
And
when
we
are
brought
to
Christ
,
he
tells
us
(
in
the
later
end
of
the
third
Chapter
)
that
by
Christ
we
have
the
forgivenesse
of
all
our
former
sins
whatsoever
,
he
is
the
propitiation
for
our
sins
.
In
the
4.
Chapter
he
comforts
us
by
the
example
of
Abraham
,
and
David
,
that
they
were
justified
without
works
by
faith
,
not
by
works
of
their
own
,
but
by
laying
hold
of
the
promises
of
comfort
and
salvation
meerly
by
Christ
:
and
all
that
saith
St.
Paul
is
written
for
us
.
But
in
the
first
Chapter
especially
,
because
all
the
miseries
of
this
life
come
from
the
first
Adam
,
because
we
are
Children
of
the
first
Adam
,
death
and
miserie
comes
from
that
:
he
opposeth
the
comfort
in
the
second
Adam
,
and
he
shewes
that
there
is
more
comfort
by
the
second
Adam
,
then
there
is
discomfort
by
the
first
.
Righteousnesse
in
the
second
Adam
reigns
to
life
everlasting
,
and
Glorie
.
Sin
,
and
miserie
came
by
the
first
,
but
there
is
the
pardon
of
all
sin
,
by
the
second
Adam
,
he
doth
excellently
oppose
them
in
the
latter
end
of
that
Chapter
.
In
the
begining
of
the
fifth
Chapter
he
shewes
there
the
method
,
and
descent
of
joy
,
Being
justified
by
faith
(
in
Christ
,
we
have
peace
with
God
:
Considering
that
by
the
righteousnesse
of
Christ
we
are
freed
from
sin
.
We
have
peace
with
God
through
Jesus
Christ
our
Lord
.
And
we
have
boldnesse
to
the
Throne
of
Grace
,
and
we
rejoyce
in
tribulation
,
knowing
that
tribulation
brings
forth
patience
,
and
patience
experience
,
and
experience
hope
.
He
sets
himself
there
of
purpose
to
comfort
in
all
tribulation
,
and
he
saith
in
these
things
we
rejoyce
,
We
rejoyce
in
tribulation
.
I
,
but
for
our
sins
after
our
conversion
,
after
we
are
in
the
state
of
Grace
,
what
comfort
is
there
for
them
?
there
is
excellent
comfort
in
the
fifth
of
the
Romans
.
If
when
we
were
enemies
he
gave
his
son
for
us
:
if
he
saved
us
by
the
death
of
Christ
when
we
were
enemies
;
much
more
Christ
being
alive
,
and
in
heaven
,
he
will
keep
it
for
us
,
and
keep
us
to
salvation
now
when
we
are
friends
,
seeing
he
died
for
us
when
we
were
enemies
.
I
,
but
the
remainders
of
corruption
in
this
world
trouble
us
,
that
troubles
our
comfort
,
the
combate
between
the
flesh
,
and
the
spirit
;
would
you
see
comfort
for
that
?
you
shall
see
it
in
Romans
7.
Oh
,
miserable
man
,
who
shall
deliver
me
from
this
body
of
death
?
Thanks
be
to
God
through
Jesus
Christ
our
Lord
.
So
he
shewes
there
what
way
to
have
comfort
in
the
combate
between
the
flesh
,
and
the
Spirit
,
to
search
into
our
corruptions
,
to
lay
them
open
to
God
by
confession
.
And
then
in
the
beginning
of
the
eight
Chapter
saith
he
,
there
is
no
condemnation
to
them
that
are
in
Christ
Jesus
:
though
there
be
sin
,
yet
there
is
no
condemnation
,
though
there
be
this
conflict
between
the
flesh
and
the
spirit
:
so
he
comforts
them
.
And
for
the
afflictions
that
follow
our
corruptions
in
this
life
,
there
is
a
treasure
of
comfort
against
them
in
that
Chapter
:
for
doth
he
not
say
,
if
we
suffer
with
him
,
we
shall
reign
with
him
?
And
the
same
spirit
helps
our
infirmities
and
teacheth
us
how
to
pray
?
We
can
never
be
uncomfortable
if
we
can
pray
,
but
there
is
a
promise
of
the
spirit
that
stirs
up
sighs
,
and
groanes
that
cannot
be
expressed
,
and
a
Christian
hath
alway
a
spirit
of
prayer
,
at
the
least
of
sighs
and
groanes
,
and
God
hears
the
sighs
of
his
own
spirit
.
And
what
a
grand
comfort
is
that
,
that
I
named
before
vers.
28.
All
things
work
for
the
best
to
them
that
love
God
?
And
if
God
be
with
us
who
can
be
against
us
?
And
he
sends
us
to
Christ
,
if
Christ
be
dead
,
or
rather
risen
again
,
who
shall
lay
any
thing
to
our
charge
?
Christ
is
ascended
to
heaven
,
and
makes
intercession
at
the
right
hand
of
God
.
Though
Satan
lay
our
sins
to
our
charge
,
Christ
makes
intercession
in
heaven
at
the
right
hand
of
God
,
he
makes
continuall
intercession
for
our
continuall
breaches
with
God
,
who
shall
lay
any
thing
to
our
charge
?
I
,
but
all
that
power
of
hell
and
sin
,
and
all
labour
to
separate
us
from
God
,
to
breed
division
between
God
and
us
.
In
the
later
end
of
that
Chapter
he
bids
defiance
to
all
,
what
shall
separate
us
from
the
love
of
God
in
Christ
?
it
shall
separate
his
love
from
Christ
first
,
Gods
love
is
found
in
Christ
,
he
shall
cease
to
love
Christ
if
he
cease
to
love
us
.
I
,
but
we
may
afterward
fall
into
an
uncomfortable
case
.
For
that
he
saith
neither
things
present
,
nor
things
to
come
,
shall
be
able
to
separate
us
.
What
an
excellent
spring
of
comfort
is
there
in
that
reasoning
vers.
32.
If
God
spared
not
his
own
son
,
but
gave
him
to
death
for
us
all
,
how
shall
he
not
with
him
give
us
all
things
e●…lse
?
How
many
streames
may
be
drawn
from
that
spring
?
if
God
spared
not
his
own
son
,
but
gave
him
to
death
for
us
all
,
how
shall
he
not
with
him
give
us
all
things
else
in
this
world
necessar
,
grace
,
provision
,
&
protection
,
till
he
have
brought
us
to
heaven
?
If
he
have
given
Christ
,
he
will
give
all
;
whatsoever
is
written
,
is
written
for
our
comfort
.
I
mean
this
epistle
,
because
I
would
name
one
instance
for
all
.
All
is
written
for
our
comfort
,
as
he
saith
after
in
the
same
Epistle
.
The
written
word
,
or
the
word
unfolded
;
the
end
of
preaching
,
is
especially
to
comfort
.
The
Chirurgeon
opens
a
wound
,
and
the
Physitian
gives
a
purge
,
but
all
is
to
restore
at
the
last
,
all
that
the
Chirurgeon
aimes
at
,
is
to
close
up
the
wound
at
the
last
;
so
all
our
aime
is
to
comfort
.
We
must
cast
you
down
,
and
shew
you
your
miserie
that
you
are
in
,
and
shew
you
,
that
if
you
continue
in
that
course
,
hell
,
and
damnation
belongs
to
you
;
but
this
is
to
make
you
despaire
in
your selves
,
and
to
flie
to
the
God
of
comfort
;
the
law
is
for
the
Gospel
,
all
serve
to
bring
the
soul
to
comfort
.
Therefore
go
to
the
word
of
God
,
any
portion
;
the
Psalmes
or
any
special
part
of
the
scripture
,
and
that
by
the
spirit
of
God
will
be
a
meanes
to
raise
the
soul
,
the
spirit
in
the
word
joyning
with
the
spirit
in
us
will
make
a
sweet
close
together
,
and
comfort
us
in
all
tribulation
.
And
have
recourse
daily
to
common
principles
:
all
the
principles
of
religion
10.
To
study
Principles
of
Religion
.
serve
for
comfort
,
especially
the
Articles
of
the
Creed
.
I
believe
in
God
the
father
Almightie
.
What
a
spring
of
comfort
is
in
that
?
what
can
befall
from
a
father
but
it
shall
turn
to
good
,
and
by
a
father
Almightie
,
though
he
be
never
so
strongly
opposed
,
yet
he
will
turn
it
to
good
,
he
is
a
father
Almightie
,
and
the
Articles
of
Christ
(
every
article
hath
ground
of
daily
comfort
)
of
his
abasement
in
Christ
,
I
see
my self
,
he
is
my
surety
,
the
second
Adam
,
I
see
my
sins
crucified
with
him
.
This
is
the
way
to
reape
comfort
when
the
conscience
is
disquieted
;
when
I
look
upon
my
sins
,
not
in
my
own
conscience
,
but
take
it
out
there
,
and
see
it
in
Christ
dying
,
and
crucified
,
in
the
Articles
of
abasement
to
see
our
sin
,
and
miserie
,
all
in
Christ
.
For
he
stood
there
as
surety
,
as
a
publick
person
for
all
.
What
a
comfort
is
this
?
When
I
see
how
Christ
was
abased
,
I
see
my
own
comfort
,
for
he
was
my
surety
:
if
my
sins
being
laid
on
him
,
who
was
my
surety
,
could
not
condemne
him
,
or
keep
him
in
the
grave
,
but
overcame
sin
that
was
laid
to
his
charge
,
surely
I
shall
overcome
my
corruptions
,
nothing
that
I
have
shall
overcome
mee
,
because
it
could
not
overcome
Christ
my
surety
,
his
victorie
is
mine
.
And
so
,
if
the
soul
be
in
any
desolation
,
and
discomfort
,
all
the
articles
of
his
Glorification
and
exaltation
,
his
rising
again
acquits
the
soul
:
therefore
my
sins
are
satisfied
for
,
because
my
surety
is
out
of
prison
.
And
his
ascending
into
heaven
shewes
my
triumph
;
he
lead
captivity
captive
:
and
the
enemies
that
are
left
are
for
the
tryal
of
my
faith
,
and
not
to
conquer
me
;
for
Christ
hath
Lead
captivity
captive
,
and
is
ascended
into
heaven
,
he
led
all
in
triumph
,
and
sits
at
the
right
hand
of
God
to
rule
his
Church
to
the
end
of
the
World
:
he
sits
for
me
to
overcome
my
enemies
,
as
St.
Paul
saith
excellently
Rom.
8.
who
shall
lay
any
thing
to
the
charge
of
Gods
people
?
it
is
Christ
that
died
,
or
rather
that
is
risen
again
,
who
fits
at
the
right
hand
of
God
.
And
if
we
be
troubled
for
the
loss
of
a
particular
friend
,
there
is
comfort
in
that
article
of
the
communion
of
Saints
.
There
are
those
that
have
more
grace
,
and
that
is
for
me
.
If
my
own
prayers
be
weak
,
I
believe
the
communion
of
Saints
,
and
have
the
benefit
of
their
prayers
:
every
one
that
saith
Our
Father
brings
me
in
,
if
I
be
in
the
Covenant
of
grace
,
and
of
the
Communion
of
Saints
.
If
I
have
weaknesses
in
my self
,
I
believe
in
the
holy
Ghost
the
comforter
of
Gods
elect
and
my
comforter
.
If
I
fear
death
,
I
believe
the
resurrection
of
the
body
.
If
I
fear
the
day
of
judgment
,
I
believe
that
Christ
shall
be
my
judge
:
he
shall
come
to
judge
the
quick
,
and
the
dead
.
In
all
the
miseries
of
this
life
,
considering
that
they
are
but
short
,
I
believe
the
life
everlasting
.
So
that
indeed
if
we
would
dig
to
our selves
springs
of
comfort
,
let
us
go
to
the
Articles
of
our
Faith
,
and
see
how
there
are
streams
of
comfort
from
every
one
answerable
to
all
our
particular
exigences
,
and
necessities
whatsoever
.
And
to
close
up
this
point
,
remember
whatsoever
means
we
use
,
what
prerogative
soever
we
think
of
,
whatsoever
we
do
,
remember
we
go
to
the
God
of
comfort
,
and
desire
him
to
blesse
his
Word
in
the
ministery
,
and
desire
him
to
work
in
the
Communion
of
Saints
,
with
his
Spirit
to
warm
our
hearts
:
alway
remember
to
carry
him
along
in
all
,
that
we
may
have
comfort
from
the
God
of
Comfort
,
who
comforteth
in
all
tribulations
.
Next
words
are
,
That
we
may
be
able
to
comfort
them
which
are
in
any
trouble
.
These
words
shew
the
end
why
God
doth
comfort
us
in
all
tribulation
.
One
main
end
is
,
that
we
should
be
comforted
in
our selves
,
that
is
the
first
.
And
then
▪
that
we
being
comforted
our selves
,
from
that
ability
should
be
able
to
derive
comfort
to
others
:
we
are
comforted
in
all
tribulations
,
that
we
should
be
able
to
comfort
them
that
are
in
any
tribulation
.
It
is
not
St.
Pauls
case
only
,
and
great
men
in
Religion
,
Ministers
and
the
like
;
it
is
not
their
lot
and
portion
alone
to
be
persecuted
and
troubled
,
but
We
are
all
in
this
life
subject
to
disquiets
and
discomforts
.
Observ.
All
are
subject
to
discomforts
.
Every
one
,
whosoever
will
live
Godly
in
Christ
Jesus
must
suffer
persecution
.
Therefore
the
Apostle
saith
not
onely
our
tribulation
:
but
that
we
may
be
able
to
comfort
them
that
are
in
any
trouble
.
Trouble
is
the
portion
of
all
Gods
Children
one
with
another
:
I
do
but
touch
that
by
the
way
.
But
that
which
I
shall
more
stand
upon
,
it
is
the
end
,
one
main
end
why
God
comforteth
,
(
especially
Ministers
,
it
is
that
they
should
be
able
to
comfort
others
with
the
comforts
that
God
hath
comforted
them
withall
:
That
we
may
be
able
&c.
Now
you
must
conceive
that
this
ability
,
it
is
not
ability
alone
without
will
and
practise
,
as
if
he
meant
,
God
hath
given
me
comfort
,
that
I
might
be
able
to
comfort
others
if
I
will
,
that
is
not
Gods
end
only
,
that
we
may
be
able
,
but
that
we
may
exercise
our
ability
,
that
it
may
be
ability
in
exercise
.
As
God
doth
not
give
a
rich
man
riches
to
that
end
that
he
may
be
able
In
Comforting
others
there
must
he
,
Ability
.
Will
.
to
relieve
others
if
he
will
:
No
,
but
if
thou
be
a
Child
of
God
,
he
gives
thee
ability
and
will
too
,
he
gives
an
inward
strength
.
So
the
meaning
here
is
,
not
that
we
may
be
able
to
comfort
others
if
we
will
,
but
that
we
may
be
both
able
,
and
willing
to
comfort
others
.
And
to
comfort
others
not
only
by
our
example
,
that
because
we
have
been
comforted
of
God
,
so
they
shall
be
comforted
;
it
is
good
,
but
it
is
Example
.
not
the
full
extent
of
the
Apostles
meaning
,
for
then
the
dead
examples
should
comfort
as
well
as
the
living
.
And
indeed
that
is
one
way
of
comfort
to
consider
the
examples
of
former
times
:
but
the
Apostles
meaning
is
,
that
I
should
comfort
them
not
only
by
my
example
of
Gods
dealing
with
me
,
that
they
should
look
for
the
like
comfort
,
that
is
but
one
degree
.
His
meaning
is
further
therefore
,
that
we
should
be
able
to
comfort
Sympathy
.
them
by
Sympathizing
with
them
:
as
indeed
it
is
a
sweet
comfort
to
those
that
are
in
distresse
when
others
compassionate
their
estate
.
And
not
only
so
,
by
our
example
and
sympathy
with
them
,
but
likewise
that
we
may
be
able
to
comfort
them
by
the
inward
support
,
and
strength
,
and
light
that
we
have
found
by
the
Spirit
of
God
in
our selves
;
that
is
that
that
will
enable
us
to
comfort
others
,
from
that
very
support
,
and
inward
strength
that
we
have
found
from
God
,
by
those
graces
,
and
that
particuliar
strength
and
comfort
that
we
have
had
.
When
there
is
a
sweet
expressing
of
our
inward
comfort
to
them
shewing
something
in
our
comfort
that
may
raise
them
up
in
the
like
troubles
that
we
were
in
,
then
the
comfort
will
not
be
a
dead
comfort
,
when
it
comes
from
a
man
experienced
.
Personated
comfort
,
when
a
man
takes
upon
him
to
comfort
,
that
only
speaks
comfort
,
but
feels
not
what
he
speaks
,
there
is
little
life
in
it
,
we
are
comforted
that
we
may
comfort
others
,
with
feeling
,
having
been
comforted
our selves
before
,
with
feeling
and
comfortable
apprehensions
in
our selves
.
The
point
considerable
in
the
first
place
(
to
make
way
to
the
rest
)
is
this
,
that
Gods
Children
they
have
all
of
them
interest
in
diuine
comforts
.
St.
Paul
was
comforted
,
that
he
might
comfort
others
:
Divine
comforts
Doctr.
Gods
children
have
all
of
them
interest
in
divine
comforts
belong
to
all
,
they
are
the
portion
of
all
Gods
people
:
the
meanest
have
interest
as
well
the
greatest
.
There
is
the
same
spiritual
Physick
for
the
poorest
subject
,
and
the
greatest
Monarch
:
there
is
the
same
spiritual
comfort
for
the
meanest
,
and
for
the
greatest
Christian
in
the
World
:
St.
Paul
hath
the
same
comfort
as
St.
Pauls
children
in
the
Faith
.
What
is
the
reason
that
they
are
communicable
thus
to
all
;
that
they
lie
open
to
all
.
God
is
the
God
and
Father
of
all
light
and
comfort
,
Christ
is
the
Saviour
Reason
The
priviledges
of
religion
are
common
to
them
of
all
:
all
the
priviledges
of
Religion
belong
to
all
equally
,
all
are
Sons
,
and
Heirs
,
and
all
are
alike
Redeemed
,
the
Brother
of
low
degree
,
and
the
Brother
of
h●…gh
degree
:
they
may
differ
in
the
references
,
and
relations
of
this
life
:
but
in
Christ
all
are
alike
.
Besides
,
it
is
the
nature
of
spiritual
priviledges
and
blessings
,
they
are
communicable
to
all
alike
without
impairing
,
the
more
one
hath
the
lesse
another
hath
not
,
all
have
an
equal
share
,
every
one
hath
interest
intire
,
every
one
hath
all
without
losse
or
hinderance
to
others
.
As
for
instance
,
the
Sun
,
every
particular
man
hath
all
the
good
the
Sun
can
do
,
as
well
as
2.
They
are
not
impaired
by
being
communicated
.
all
the
World
hath
,
it
is
peculiarly
and
intirely
every
mans
own
,
every
man
in
solidu●…m
hath
the
use
of
it
,
the
Sun
is
not
one
mans
more
then
another
.
As
a
publick
fountain
or
Conduit
,
every
man
hath
as
much
right
in
it
as
another
.
So
in
Religion
,
the
graces
and
priviledges
,
and
favours
,
they
lie
open
as
the
prerogatives
and
priviledges
of
all
Gods
children
:
and
that
is
the
excellency
of
them
.
In
the
things
of
this
life
it
is
not
so
,
they
are
not
common
to
all
alike
,
there
is
a
losse
in
the
division
,
the
more
one
hath
,
the
lesse
another
hath
:
and
that
is
the
reason
why
the
things
of
this
life
breed
a
disposition
of
pride
,
and
envy
:
one
envies
another
because
,
he
wants
that
that
another
hath
;
and
one
despiseth
another
,
because
he
hath
more
then
another
hath
:
but
in
the
comforts
of
Gods
Spirit
,
and
the
prerogatives
that
are
the
ground
of
those
comforts
,
all
have
interest
alike
.
Only
the
difference
is
in
the
vessels
they
bring
,
if
one
man
bring
a
large
vessel
,
a
large
faith
,
he
caries
more
,
and
another
that
brings
a
less
faith
caries
lesse
,
but
it
lies
open
to
all
alike
:
As
St.
Cyprian
saith
,
we
carry
as
much
from
God
as
we
bring
vessels
:
but
all
have
Interest
alike
in
divine
comforts
.
Therefore
among
Christians
there
is
little
envy
,
because
in
the
best
things
(
which
they
value
best
)
all
may
have
alike
,
and
that
which
one
desires
,
another
may
have
as
much
as
he
,
he
knowes
he
hath
never
the
lesse
.
The
point
is
comfortable
to
all
,
even
to
the
meanest
,
and
to
them
especially
,
Use
Comfort
to
weak
Christians
.
that
howsoever
there
be
a
difference
between
others
and
them
in
outward
things
that
cease
in
death
(
for
all
differences
shall
cease
ere
long
between
us
and
others
)
yet
the
best
things
are
common
.
In
this
life
those
things
that
are
necessary
,
they
are
common
;
as
the
Light
,
and
the
Elements
,
Fire
,
and
Water
&c.
and
those
are
necessarie
that
are
not
common
:
but
especially
in
spiritual
things
,
the
best
things
are
common
.
Let
no
man
be
discomforted
,
if
he
be
Gods
Child
,
comfort
belongs
to
him
as
well
as
to
the
greatest
Apostle
.
The
chiefest
comforts
belong
to
him
as
well
as
to
the
chiefest
Christian.
Therefore
let
us
envy
none
,
nor
despise
none
in
this
respect
.
In
the
next
place
we
may
observe
here
hence
,
that
Though
these
comforts
Doctr
,
Comforts
derived
to
men
by
men
.
be
common
,
yet
God
derives
these
comforts
commonly
by
the
means
of
men
.
This
is
Gods
order
in
deriving
these
comforts
to
the
soul
,
he
comforts
one
,
that
another
may
be
comforted
;
Not
that
the
comforts
themselves
that
joyn
with
our
spirits
come
from
men
,
but
that
together
with
the
speech
,
and
presence
of
men
,
whom
we
love
and
respect
,
and
in
whom
we
discern
the
appearance
of
the
Spirit
of
God
to
dwell
,
together
with
the
speech
of
persons
in
whom
the
spirit
is
strong
and
powerful
,
the
Spirit
of
God
joyns
,
and
the
Spirit
raiseth
the
soul
with
comfort
:
so
the
Spirit
comforteth
,
by
comforting
others
that
they
may
comfort
us
.
This
is
not
only
true
of
Ministers
,
but
it
is
true
of
Christians
,
as
Christians
:
for
St.
Paul
must
be
considered
,
in
something
as
an
Apostle
,
in
something
Every
Christian
to
Communicate
his
comfort
.
as
a
Christian
,
in
something
as
a
Minister
of
Christ
.
As
an
Apostle
,
he
had
the
care
of
all
the
Churches
,
&c.
As
a
Christian
he
comforted
and
exhorted
others
:
one
Christian
ought
to
comfort
another
;
therefore
he
would
have
done
it
as
a
Christian
,
if
he
had
not
been
an
Apostle
.
And
in
something
he
is
to
be
considered
as
a
Minister
of
Christ
,
as
a
Teacher
and
Ambassador
of
Christ
,
a
teacher
of
the
Gospel
.
He
was
somewhat
as
an
Apostle
,
somewhat
as
a
Minister
,
somewhat
as
a
Christian.
Therefore
it
concerns
us
all
to
consider
how
to
comfort
one
another
as
Christians
.
We
are
all
members
of
the
same
body
whereof
Christ
is
the
Head
;
therefore
whatsoever
comfort
we
feel
,
we
ought
to
communicate
.
The
Celestial
bodies
will
teach
us
this
,
whatsoever
light
or
influence
the
Moon
,
and
the
Stars
receive
,
they
bestow
it
on
these
inferiour
bodies
,
they
Simile
.
have
their
light
from
the
Sun
,
and
they
reflect
it
again
upon
the
creatures
below
.
In
the
Fabrick
of
mans
body
,
those
official
parts
,
(
as
we
call
them
)
those
parts
and
members
of
the
body
,
the
Heart
and
the
Liver
,
which
are
both
members
and
official
parts
,
that
do
office
and
service
to
others
parts
,
they
convey
and
derive
the
spirits
,
and
the
blood
to
all
other
parts
:
they
receive
strength
,
partly
for
themselves
first
,
and
then
to
convey
it
to
other
members
The
Liver
is
fed
it self
with
some
part
of
the
blood
,
and
it
conveyes
the
rest
to
the
veins
,
and
so
to
the
whole
bodie
.
The
heart
is
nourished
it self
of
the
purest
nourishment
,
the
spirits
are
increased
,
and
those
spirits
are
spread
through
the
Arteries
.
The
stomach
feeds
it self
with
the
meat
it
digests
,
and
with
the
strength
it
hath
(
being
an
official
part
)
it
serves
other
parts
and
strengtheneth
other
parts
:
and
if
there
be
a
decay
in
it
,
there
is
a
decay
in
all
the
parts
of
the
body
.
So
a
Christian
ought
to
strengthen
himself
,
and
then
strengthen
others
:
no
man
is
for
himself
alone
.
And
although
whatsoever
the
means
be
,
the
comfort
comes
from
God
,
yet
he
will
have
comfort
to
be
conveyed
to
us
by
men
,
this
way
.
Partly
,
to
try
our
obedience
,
whether
we
will
respect
his
Ordinance
:
he
Reason
1.
To
trie
our
obedience
.
will
have
us
go
to
men
like
our selves
.
Now
if
we
will
have
comfort
,
we
must
look
to
his
Ordinance
,
we
must
have
it
of
others
,
and
not
altogether
from
our selves
.
And
that
is
the
reason
why
many
go
all
their
life
time
,
with
heavy
drooping
spirits
;
out
of
pride
and
neglect
,
they
scorn
to
seek
it
of
others
,
they
smother
their
grief
,
and
bleed
inwardly
;
because
they
will
not
lay
open
the
state
of
their
souls
to
others
.
Although
God
be
the
God
of
comfort
,
he
hath
ordained
this
order
,
that
he
will
comfort
us
by
them
that
he
hath
appointed
to
comfort
us
;
he
comforteth
others
that
they
may
comfort
us
.
Though
God
be
the
God
of
comfort
,
yet
he
conveyes
God
not
tied
to
means
.
it
(
for
the
most
part
)
by
the
means
of
others
.
I
say
for
the
most
part
;
for
he
ties
not
himself
to
means
,
though
he
tie
us
to
means
,
when
we
have
means
.
Occasion
may
be
when
a
man
is
shut
from
all
earthly
comforts
,
as
in
contagious
diseases
,
and
restraint
&c.
A
man
may
be
shut
from
all
entercourse
of
Worldly
comforts
:
but
even
then
,
a
Christian
is
never
in
such
an
estate
but
he
hath
one
comfort
or
other
;
then
God
comforts
immediately
,
and
then
he
comforts
more
sweetly
and
strongly
:
then
the
soul
cleaves
to
him
close
,
and
saith
,
now
thou
must
comfort
or
none
,
now
the
honour
is
all
thine
.
Now
the
nearer
the
the
soul
is
to
the
fountain
of
comfort
,
the
more
it
is
comforted
,
but
the
soul
is
never
so
near
to
God
as
in
extremitie
of
affliction
:
when
all
means
fail
,
then
the
soul
goes
to
the
fountain
of
comfort
,
and
gives
all
the
glory
to
him
.
But
I
say
,
when
there
is
means
,
God
hath
appointed
to
derive
his
comfort
by
means
;
when
we
may
have
the
benefit
,
of
the
Communion
of
Saints
,
of
the
word
&c.
God
will
not
comfort
us
immediatly
in
the
neglect
of
the
means
:
he
comforteth
us
,
that
we
might
comfort
others
.
And
as
he
doth
it
to
try
our
obedience
;
So
partly
,
to
knit
us
in
love
one
to
another
:
For
is
not
this
a
great
Reason
2.
To
knit
us
in
love
to
one
another
.
bond
to
knit
us
one
to
another
,
when
we
consider
that
our
good
is
hid
in
another
?
the
good
that
is
derived
to
us
,
it
is
hid
in
others
.
And
this
makes
us
to
esteem
highly
of
others
:
how
sweet
are
the
looks
,
and
sight
of
a
friend
?
and
more
sweet
the
words
of
a
friend
;
especially
of
an
experienced
friend
,
that
hath
been
in
the
Furnace
himself
.
Thus
God
to
knit
us
one
to
another
in
love●…
,
hath
ordained
that
the
comfort
that
he
conveyes
,
it
should
be
conveyed
by
the
means
of
others
.
Other
reasons
there
may
be
given
,
but
these
are
sufficient
.
If
this
be
so
,
then
we
ought
from
hence
to
learn
,
that
whatsoever
we
Use
We
are
debtors
of
the
comforts
we
have
.
have
we
are
debtors
of
it
to
others
,
whatsoever
comfort
we
have
,
whether
it
be
outward
,
or
inward
comfort
.
And
even
as
God
hath
disposed
and
dispensed
his
benefits
&
graces
to
us
,
so
let
us
be
good
stewards
of
it
,
we
shall
give
account
of
it
ere
long
.
Let
every
man
reason
with
himself
,
why
have
I
this
comfort
that
another
wants
?
I
am
Gods
Steward
,
God
hath
not
given
it
me
to
lay
up
,
but
to
lay
out
.
To
speak
a
little
of
outward
comforts
.
It
is
cursed
Athiesme
in
many
rich
Persons
,
that
think
they
are
to
live
here
only
to
scrape
an
estate
for
them
and
their
children
;
when
in
the
mean
time
their
Neighbour
want
,
and
Gods
Children
want
(
that
are
as
dear
to
God
as
themselves
)
and
perish
for
want
of
comfort
.
If
they
were
not
Athiests
in
this
point
,
they
would
think
;
I
am
a
steward
,
and
what
comfort
shall
I
have
of
scraping
much
?
that
will
but
increase
my
account
.
Such
a
Steward
were
mad
that
would
desire
a
great
account
:
the
more
my
account
is
,
the
more
I
have
to
answer
for
,
and
the
more
shall
be
my
punishment
if
I
quit
not
all
well
.
Now
men
out
of
Athiesme
,
that
they
do
not
believe
a
day
of
Judgment
,
a
time
of
account
,
they
ingrosse
comforts
to
them
and
theirs
,
as
if
there
were
not
a
Church
,
as
if
there
were
not
an
afflicted
body
of
Christ
:
they
think
not
that
they
are
Stewards
.
Whereas
the
time
will
come
,
when
they
shall
have
more
comfort
of
that
that
they
have
bestowed
,
then
of
that
that
they
shall
leave
behind
them
to
their
children
.
That
which
is
wisely
dispensed
for
the
comfort
of
Gods
people
,
it
will
comfort
us
,
when
all
that
we
shall
leave
behind
will
not
,
nay
perhaps
,
it
will
trouble
us
,
the
ill
getting
of
it
.
And
so
whatsoever
inward
comforts
we
have
,
it
is
for
the
comfort
of
others
,
we
are
debtors
of
it
;
whatsoever
ability
we
have
,
as
occasion
is
of●…ered
,
if
there
be
a
necessity
in
those
that
are
of
the
same
body
with
our selves
,
we
ought
to
regard
them
in
pitty
and
compassion
.
If
we
should
see
a
poor
creature
cast
himself
into
a
whirlpoole
,
or
plunge
himself
into
some
desperate
pit
,
were
we
not
accessorie
to
his
death
,
if
we
should
not
help
him
,
if
we
would
not
pull
one
out
of
the
fire
?
Oh
yes
;
and
is
not
the
soul
in
as
great
danger
?
and
is
not
mercy
to
the
soul
the
greatest
mercy
?
shall
we
see
others
ready
to
be
swallowed
up
in
the
pit
of
despair
,
with
heaviness
of
spirit
,
shall
we
see
them
dejected
,
and
not
take
it
to
heart
?
but
either
we
are
unable
to
Minister
a
word
of
comfort
to
them
,
or
else
unwilling
:
as
if
we
were
of
Cains
disposition
,
that
we
would
look
to
our selves
only
:
we
are
none
of
their
keepers
.
It
is
a
miserable
thing
to
professe
our selves
to
be
members
of
that
body
whereof
Christ
is
the
Head
,
to
professe
the
communion
of
Saints
,
and
yet
to
be
so
dead
hearted
in
these
particular
Exigences
and
occasions
.
It
lies
upon
us
as
a
duty
,
if
God
convey
comfort
to
us
from
others
:
and
his
end
in
comforting
us
any
way
,
of
putting
any
comfort
in
our
hands
outward
or
inward
,
it
is
to
comfort
others
,
if
we
do
it
not
,
we
are
liable
to
sin
,
to
the
breach
of
Gods
command
,
and
we
frustrate
Gods
end
.
But
if
this
lie
upon
us
as
a
duty
to
comfort
others
,
then
it
concerns
us
to
To
be
able
to
comfort
others
.
know
how
to
be
able
to
do
it
.
That
we
may
be
able
to
comfort
others
,
let
us
be
ready
to
take
notice
of
the
grievance
of
others
:
as
Moses
went
to
see
the
afflictions
of
his
Take
notice
of
their
grievance
.
brethren
,
and
when
he
saw
it
,
laid
it
to
heart
.
It
is
a
good
way
to
go
to
the
house
of
mourning
,
and
not
to
balk
and
decline
our
Christian
brethren
in
adversity
.
God
knowes
our
souls
in
adversitie
,
so
should
we
do
the
souls
of
others
,
if
they
be
knit
to
us
in
any
bond
of
kindred
,
or
Nature
,
or
Neighbourhood
,
or
the
like
,
that
bond
should
provoke
us
;
for
bonds
are
as
the
veins
and
Arteries
to
derive
comfort
.
All
bonds
are
to
derive
good
,
whether
bonds
of
Neighbourhood
,
or
acquaintance
&c.
A
man
should
think
with
himself
,
I
have
this
bond
to
do
my
Neighbour
good
.
It
is
Gods
providence
that
I
should
be
acquainted
with
him
,
and
do
that
to
him
that
I
cannot
do
to
a
stranger
.
Let
us
consider
all
Bonds
,
and
let
this
work
upon
us
:
let
us
consider
their
grievance
is
a
bond
to
tie
us
.
And
withall
let
us
labour
to
put
upon
us
the
bowels
of
a
father
and
mother
,
2.
To
labour
for
bowels
of
compassion
.
tender
bowels
,
as
God
puts
upon
him
bowels
of
compassion
towards
us
.
So
St.
Paul
being
an
excellent
comforter
of
others
,
in
1
Thess.
2.
he
shewes
there
how
he
carried
himself
as
a
Father
,
or
Mother
,
or
Nurse
to
them
.
Those
that
will
comfort
others
they
must
put
upon
them
the
affections
of
tender
creatures
as
may
be
;
they
must
be
patient
,
they
must
be
tenderly
affected
,
they
must
have
love
,
they
must
have
the
graces
of
communion
.
What
be
the
graces
of
communion
?
The
graces
of
Christian
communion
Graces
of
communion
what
.
to
fit
us
in
the
communion
of
Saints
to
do
good
,
they
are
a
loving
,
meek
,
patient
spirit
:
Love
makes
patient
;
as
we
see
Mothers
and
Nurses
,
what
can
they
not
endure
of
their
c●…ildren
,
because
they
love
them
.
And
they
must
be
likewise
wise
,
and
furnished
,
they
that
will
comfort
others
must
get
wisedom
and
ability●…
They
must
get
Humility
,
they
must
abase
themselves
that
they
may
be
comfortable
to
others
,
and
not
stand
upon
terms
:
these
be
the
graces
of
communion
that
fit
us
for
the
communion
of
Saints
.
What
is
the
reason
that
many
are
so
untoward
to
this
duty
,
and
have
no
heart
to
it
,
that
they
cannot
indeed
do
it
?
The
reason
is
,
they
consider
not
their
Bonds
.
they
do
not
Consider
the
poor
and
needy
Psal.
41.
they
have
not
the
graces
of
communion
,
they
want
loving
spirits
they
want
ability
,
they
are
empty
,
they
are
not
furnished
,
they
have
not
knowledge
laid
up
in
store
,
they
want
humble
spirits
:
the
want
of
these
graces
makes
us
so
barren
in
this
practise
of
the
communion
of
Saints
.
Therefore
we
should
bewaile
our
own
barrennesse
when
we
should
do
such
duties
,
and
cannot
.
And
beg
of
God
the
spirit
of
love
and
wisedom
,
that
we
may
do
things
wisely
,
that
we
may
speak
that
which
is
fit
,
a
word
in
season
is
as
apples
of
Gold
with
Pictures
of
Silver
.
And
let
us
beg
a
humble
spirit
that
we
may
be
abased
to
comfort
others
.
As
Christ
in
love
to
us
he
abased
himself
,
he
became
man
,
and
when
he
was
man
,
he
became
a
servant
,
he
abased
himself
to
wash
his
Disciples
feet
,
talk
with
a
silly
woman
and
such
base
offices
:
and
if
the
Spirit
of
Christ
be
in
us
,
it
will
abase
us
to
offices
of
love
,
to
support
one
another
,
to
bear
one
anothers
burthens
,
Again
,
if
we
would
comfort
others
as
we
should
,
let
us
labour
to
get
experience
3.
Get
experience
our selves
.
of
comfort
in
our selves
;
God
comforteth
us
that
we
might
be
able
to
comfort
others
.
He
will
easily
kindle
others
that
is
all
on
fire
himself
;
and
that
is
comforted
himself
,
he
can
easily
comfort
others
with
that
comfort
he
feels
himself
,
those
that
have
experience
can
do
it
best
.
As
we
see
in
Physitians
,
if
there
be
two
Physitians
,
whereof
the
one
hath
been
sick
of
the
disease
that
he
is
to
cure
in
another
:
the
other
parhaps
is
more
excellent
then
he
otherwise
,
but
he
hath
never
been
sick
of
it
:
the
patient
will
sooner
trust
himself
with
the
experienced
Physitian
,
then
with
the
other
:
for
undoubtedly
he
is
better
seen
in
that
,
then
the
other
,
though
perhaps
the
other
may
be
a
greater
booked
Physitian
then
he
.
As
it
is
with
the
Physitians
of
the
body
,
so
it
is
with
the
Physitian
of
the
soul
:
the
experienced
Physitian
is
the
best
.
What
is
the
reason
that
old
men
,
and
wise
men
,
are
the
mercifullest
of
all
?
because
they
have
had
experience
of
many
crosses
and
miseries
:
a
wise
man
knows
what
crosses
are
,
he
understands
them
best
.
The
way
then
to
comfort
others
is
to
get
experience
of
divine
comforts
our selves
.
And
that
we
may
get
experience
of
Gods
comforts
,
let
us
mark
what
was
said
before
of
the
rules
of
comfort
,
and
work
upon
our
own
hearts
whatsoever
may
be
comfortable
to
others
.
That
we
may
not
be
empty
Truncks
to
speak
words
without
feeling
.
He
that
is
well
may
speak
very
good
things
to
a
sick
man
,
but
the
sick
man
sees
that
he
speaks
without
pitty
and
compassion
:
those
that
have
been
sick
of
the
same
disease
when
they
come
to
comfort
,
they
do
it
with
a
great
deal
of
meeknesse
and
mildnesse
.
Those
that
are
fit
to
comfort
others
must
be
spiritual
themselves
first
:
As
the
Apostle
saith
Gal.
6.
1.
saith
the
wise
,
and
holy
Apostle
,
if
any
man
be
overtaken
(
as
alas
we
are
all
overtaken
with
some
corruption
or
other
)
ye
that
are
spiritual
restore
such
a
one
,
set
him
in
joynt
,
as
the
word
is
with
the
spirit
of
meeknesse
,
knowing
that
thou
thy self
maist
●…e
tempted
The
Spirit
of
God
is
a
Spirit
of
comfort
,
the
more
we
have
of
the
Spirit
,
the
fitter
we
are
to
comfort
others
.
We
see
many
men
will
speak
very
good
things
,
but
they
do
but
personate
sorrow
,
and
personate
comfort
,
it
comes
from
them
without
feeling
:
as
he
saith
,
if
thou
didst
believe
these
things
that
thou
speakest
,
wouldest
thou
ever
say
them
so
?
He
that
speakes
good
things
without
experience
,
he
speaks
as
if
he
did
never
believe
them
.
Those
that
speak
things
with
experience
that
have
wrought
them
upon
their
hearts
and
spirits
,
there
is
such
a
demonstration
in
the
manner
of
their
speaking
,
of
a
spirit
of
love
and
meeknesse
,
and
compassion
,
that
it
prevailes
marvailously
:
It
is
so
true
,
that
our
Saviour
Christ
himself
,
that
he
might
have
the
more
tender
bowels
of
compassion
towards
us
,
he
made
it
one
end
of
his
Incarnation
,
as
it
is
pressed
again
,
and
again
in
Heb.
2.
and
Heb.
4.
the
Apostle
dwels
upon
it
,
It
became
him
to
be
man
,
to
take
upon
him
our
infirmities
,
that
he
might
be
a
merciful
Redeemer
,
a
merciful
high
Priest
.
It
was
one
end
of
his
Incarnation
,
that
he
might
not
only
save
us
,
but
that
he
might
be
a
merciful
Redeemer
,
that
he
might
have
experience
of
our
infirmities
:
of
persecution
,
he
was
persecuted
himself
,
of
want
,
he
wanted
himself
,
of
temptation
,
he
was
tempted
himself
,
of
wrath
,
he
felt
it
himself
,
my
God
,
my
God
,
why
hast
thou
forsaken
me
?
Here
is
the
comfort
of
a
Christian
soul
that
Christ
hath
begun
to
him
in
all
:
therefore
it
became
him
to
be
mam
,
not
only
to
Redeem
us
,
but
to
be
a
merciful
high
priest
,
a
comfortable
high
Priest
.
The
way
then
you
see
how
to
comfort
others
is
,
to
get
our
own
hearts
sensible
of
spiritual
comfort
.
Two
Irons
,
if
they
be
both
hot
do
close
together
Simile
.
presently
,
but
unlesse
both
be
hot
,
they
do
not
joyn
together
handsomly
:
so
that
that
makes
us
joyn
together
strongly
is
,
if
two
spirits
meet
and
both
be
warm
;
if
one
godly
men
comfort
another
godly
man
,
if
one
holy
man
labour
to
breed
an
impression
of
heat
in
another
;
there
is
a
knitting
of
both
spirits
,
they
joyn
strongly
together
.
Therefore
we
ought
to
labour
to
get
experience
,
that
we
may
comfort
others
;
seeing
none
can
comfort
so
well
as
experimental
Christians
.
Why
is
experience
such
an
enabling
to
spiritual
comfort
?
Quest.
I
answer
,
because
it
brings
the
comfort
home
to
our
own
soules
.
The
Divell
knowes
comfort
well
enough
,
but
he
feeles
none
.
Experience
Answ.
Why
experience
is
such
a
help
to
comfort
others
.
helps
faith
,
it
helps
all
other
knowledge
.
Our
Saviour
Christ
is
said
to
learn
by
experience
,
for
he
learned
obedience
in
that
he
suffered
.
Experience
is
such
a
meanes
of
the
increasing
of
knowledge
,
as
that
it
bettered
the
knowledge
of
Christ
,
that
had
all
knowledge
in
him
:
he
had
knowledge
1.
It
increaseth
knowledge
.
by
looking
upon
God
,
being
the
Wisedom
of
God
,
yet
he
learned
somewhat
by
the
experience
,
he
bettered
himself
by
experience
:
he
knew
what
to
bear
the
cross
was
by
experience
;
he
knew
what
infirmities
were
,
by
experience
;
he
knew
what
he
could
suffer
by
experience
:
so
it
added
to
his
knowledge
as
man
.
And
so
the
Angels
themselves
are
continual
students
in
the
mysteries
of
the
Gospel
,
they
get
experimental
knowledge
,
to
the
knowledge
that
they
have
inbred
,
&
that
knowledge
that
they
have
by
the
presence
of
God
,
to
that
they
add
experimental
knowledge
.
So
then
,
if
it
bettered
the
knowledge
of
our
blessed
Saviour
and
increased
it
,
it
was
a
new
way
increased
by
experience
,
and
it
adds
to
the
knowledge
of
the
Angels
,
much
more
to
ours
.
Then
again
,
it
gains
a
great
confidence
in
the
speaker
,
for
what
we
speak
with
experience
,
we
speak
with
a
great
deal
of
boldnesse
.
Again
,
experimental
comforts
,
those
that
we
have
felt
our selves
,
and
It
gaines
confidence
in
the
speaker
.
have
felt
likewise
the
grievance
,
we
speak
them
with
such
expressions
,
as
no
other
can
do
(
in
the
apprehension
of
the
partie
whom
we
comfort
)
so
well
as
an
experienced
person
:
for
he
goes
about
the
works
tenderly
,
and
gently
,
and
lovingly
,
because
he
hath
been
in
the
same
himself
.
And
that
is
the
reason
that
the
Apostle
St.
Paul
in
the
place
I
named
before
Gal.
6.
1.
presseth
this
duty
upon
spiritual
men
,
especially
because
themselves
have
been
tempted
,
and
may
be
tempted
;
those
that
have
been
tempted
,
and
think
they
may
be
afterward
,
this
doth
wondrously
fit
them
for
this
work
of
comforting
others
.
But
to
add
a
little
in
this
point
,
to
shew
how
to
comfort
others
by
our
own
experience
and
skill
,
I
spake
before
of
an
Art
of
comforting
our
How
to
comfort
others
from
our
experience
.
selves
:
there
is
a
skill
likewise
in
comforting
others
.
Even
as
we
comfor
our selves
,
in
that
method
we
must
comfort
others
.
When
we
comfort
our selves
:
we
must
first
consider
our
need
of
comfort
,
search
our
wounds
,
our
maladies
,
have
them
fresh
in
our
sight
,
that
so
we
may
be
forced
to
seek
for
comfort
,
and
as
we
ought
to
do
this
daily
,
so
when
we
1.
Search
out
their
sin
and
misery
.
are
to
comfort
others
,
we
ought
not
onely
to
comfort
them
,
but
to
search
them
as
much
as
we
can
what
sin
is
in
them
,
and
what
miserie
is
upon
them
,
and
acquaint
them
with
their
own
estate
,
that
they
are
in
as
far
as
we
can
discerne
:
we
may
judge
of
them
partly
by
our selves
.
For
we
must
not
prostitute
comforts
to
persons
that
are
indisposed
till
we
see
them
fitted
.
God
doth
comfort
,
but
it
is
the
abject
:
Christ
heales
,
but
is
the
wounded
spirit
:
he
came
to
seek
,
but
it
is
to
those
that
are
lost
:
he
came
to
ease
,
but
it
is
those
that
are
heavy
laden
.
Therefore
that
we
may
comfort
them
to
purpose
,
we
ought
to
shew
,
and
discover
to
them
what
estate
they
are
in
,
that
we
may
force
them
to
comfort
,
if
they
be
not
enemies
to
comfort
and
to
their
own
souls
.
He
is
an
unwise
Physitian
,
that
administers
cordials
before
he
gives
preparatives
to
carry
away
the
noysome
humours
,
they
will
do
little
good
,
we
ought
therefore
to
prepare
them
this
way
,
if
we
intend
to
do
them
good
.
And
then
when
we
see
what
need
they
stand
in
,
bring
them
to
Christ
,
2.
Shew
them
their
interest
in
the
covenant
of
grace
.
and
the
Covenant
of
Grace
,
that
is
the
best
way
to
comfort
them
,
to
bring
them
to
see
that
God
is
their
father
,
when
we
discern
some
signs
of
grace
in
them
.
For
this
is
the
maine
stop
in
all
comfort
,
that
there
is
none
but
they
shall
find
by
experience
they
are
ready
to
say
,
you
teach
wondrous
comforts
,
that
there
is
an
inheritance
in
heaven
,
that
God
hath
provided
;
and
on
earth
,
there
is
an
issue
of
all
for
good
,
and
there
is
a
presence
of
God
in
troubles
:
this
is
true
:
but
how
shall
I
know
this
belongs
to
me
?
This
is
the
cavil
of
flesh
and
blood
,
that
turnes
the
back
to
the
most
heavenly
comforts
that
are
.
The
main
and
principal
thing
therefore
in
dealing
with
others
(
and
with
our
own
hearts
)
is
to
let
them
see
that
there
are
some
signs
and
evidencies
that
they
are
in
the
covenant
of
grace
,
that
they
belong
to
God
.
Unlesse
we
see
that
,
all
the
comfort
we
can
give
them
is
to
tell
them
that
they
are
not
yet
sunk
into
hell
,
and
that
they
have
space
to
repent
.
But
as
long
as
men
live
in
sinful
courses
,
that
they
are
not
in
the
state
of
Grace
,
we
can
tell
them
no
comfort
,
except
they
will
devise
a
new
Scripture
,
a
new
Bible
,
if
they
do
so
they
may
have
comfort
:
but
this
word
of
God
,
and
God
herein
speaks
no
comfort
to
persons
that
live
in
sin
and
will
do
so
,
we
should
labour
therefore
to
discern
some
evidence
that
they
are
in
the
state
of
Grace
.
And
ofttimes
,
those
are
indeed
most
intitled
to
comfort
,
that
think
it
Comfort
belongs
to
them
that
think
themselves
furthest
from
it
.
furthest
from
them
:
therefore
we
should
acquaint
them
with
the
conditions
of
the
covenant
of
grace
,
that
God
looks
to
truth
:
therefore
if
we
discern
any
true
,
broken
humble
spirit
,
a
hungring
and
,
a
thirsting
after
righteousnesse
,
and
a
desire
of
comfort
,
Blessed
are
those
that
hunger
and
thirst
,
it
belongs
to
them
,
we
may
comfort
them
.
If
we
see
spiritual
poverty
that
they
see
their
wants
,
and
would
be
supplied
,
blessed
are
the
poore
in
spirit
▪
be
of
good
comfort
.
Christ
calls
such
.
If
they
see
and
feel
the
burden
of
their
sins
we
may
comfort
them
,
Christ
calls
them
,
Come
unto
me
yee
that
are
weary
and
heavy
laden
.
If
we
descern
spiritual
and
heavenly
desires
to
grow
in
grace
and
overcome
their
corruptions
,
if
we
discover
and
descern
this
in
their
practise
and
obedience
.
God
will
fulfil
the
desires
of
them
that
fear
him
.
And
he
accepts
the
will
for
the
deed
.
There
is
a
desire
of
happinesse
in
nature
,
that
comforts
not
a
man
,
it
is
no
sign
of
grace
,
to
desire
to
be
free
from
hell
,
and
to
be
in
heaven
,
it
is
a
naturall
desire
every
creature
wishes
well
to
heaven
:
but
if
there
be
a
desire
of
the
meanes
that
tend
to
heaven
,
a
desire
of
Grace
:
these
are
evidences
of
grace
,
these
are
the
pulses
that
we
may
find
grace
by
,
when
they
see
their
infirmities
and
groane
under
them
and
would
be
better
,
and
complain
that
they
are
not
better
,
and
are
out
of
love
with
their
own
hearts
,
there
is
a
combat
in
their
hearts
,
they
are
not
friends
with
themselves
.
When
we
see
this
inward
conflict
,
and
a
desire
to
better
,
and
to
get
victories
against
their
corruptions
,
(
though
there
be
many
corruptions
,
and
weaknesses
)
a
man
may
safely
say
,
they
are
in
the
state
of
Grace
,
they
are
on
the
mending
hand
.
For
Christ
will
not
break
the
brused
reed
,
nor
quench
the
smoaking
flax
.
And
where
he
hath
begun
a
good
work
he
will
perfect
it
to
the
day
of
the
Lord
.
He
will
cherish
these
weak
beginnings
therefore
we
may
comfort
them
on
good
ground
.
Then
,
besides
that
,
in
our
dealing
with
them
,
when
we
have
discovered
,
by
3.
To
comfort
them
from
our
owne
experience
.
some
evidence
that
they
belong
to
the
covenant
,
that
we
see
by
some
love
to
good
things
,
and
to
Gods
Image
in
his
Children
,
and
by
other
evidences
:
then
we
may
comfort
them
boldly
,
and
then
to
fetch
from
our
own
experience
,
what
a
comfort
will
it
be
to
such
?
When
we
can
say
,
my
estate
was
as
yours
is
;
I
found
those
corruptions
that
you
groane
under
,
I
allowed
not
my self
in
them
as
you
do
not
;
when
a
man
can
say
from
his
own
experience
,
that
notwithstanding
these
I
have
evident
signs
of
Gods
spirit
,
that
I
am
his
;
then
he
can
comfort
others
by
his
own
experience
.
And
what
a
comfort
is
it
to
go
to
the
experiments
of
scripture
?
it
is
an
excellent
way
.
As
now
,
let
a
man
be
deserted
of
God
:
David
,
will
comfort
4.
By
experience
of
Saints
in
scripture
.
him
by
his
experience
Psal.
77.
Where
he
saith
,
he
found
God
as
his
enemie
,
and
as
Job
saith
,
the
terrors
of
God
drank
up
his
spirit
,
be
of
good
comfort
,
David
would
come
and
comfort
thee
if
he
were
alive
.
If
the
terror
of
God
be
against
thee
for
sin
,
that
thy
conscience
is
awakned
:
be
of
good
comfort
,
Christ
if
he
were
on
earth
would
shew
thee
by
his
own
example
,
that
he
indured
that
desertion
on
the
Cross.
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
If
thou
be
molested
,
and
vexed
with
Satan
,
Job
will
comfort
thee
by
his
example
,
his
book
is
most
of
it
combating
and
comfort
,
and
so
for
all
other
grievances
,
go
to
the
scriptures
,
whatsoever
is
written
,
is
written
for
our
learning
.
Pray
to
God
,
and
he
will
heare
thee
as
he
did
Elias
.
Oh
,
but
Elias
was
an
excellent
man
.
The
scripture
prevents
the
objection
Jam.
5.
he
Object
.
was
a
man
subject
to
infirmities
,
if
God
heard
him
,
he
will
hear
thee
.
Believe
Ans.
in
Christ
(
as
Abraham
did
,
the
Father
of
the
faithful
)
in
the
promised
Messias
,
and
he
will
forgive
thee
all
thy
sins
.
Oh
,
but
he
had
a
strong
faith
.
What
hath
the
scripture
to
take
away
this
objection
?
In
Rom.
5.
Object
.
This
was
not
written
for
Abraham
onely
,
but
for
those
that
believe
with
the
Ans.
faith
of
Abraham
.
I
,
but
I
am
a
wretched
sinner
,
there
is
little
hope
of
me
.
Yes
:
St.
Paul
.
Object
.
will
come
,
and
comfort
thee
by
his
example
and
experience
:
this
is
a
Ans.
faithful
saying
,
that
Jesus
Christ
came
into
the
World
to
save
sinners
,
of
whom
I
am
chief
,
I
,
he
came
to
save
such
sinners
,
as
St
Paul
was
.
I
,
saith
St.
Paul
and
that
I
might
be
an
example
to
all
that
shall
believe
in
Christ
to
the
end
Object
.
of
the
world
,
he
takes
away
that
objection
.
And
the
Apostle
is
so
heavenly
Ans.
Wisdom
of
the
Apostle
.
wise
,
that
where
he
speakes
of
priviledges
,
he
inlargeth
it
to
others
.
There
is
no
condemnation
to
them
that
are
in
Christ
Jesus
.
And
what
shall
separate
us
from
the
love
of
God
?
But
when
he
speaks
of
matter
of
abasement
;
that
we
may
see
that
he
was
in
regard
of
his
corruptions
as
much
humbled
as
we
,
then
he
speaks
in
his
own
person
.
Oh
,
wretched
man
that
I
am
,
who
shall
deliver
me
from
this
body
of
death
.
Therefore
his
comforts
belong
to
thee
.
Now
,
as
these
examples
in
scripture
,
and
the
experiences
of
Gods
Children
there
,
be
appliable
to
us
:
so
,
much
more
the
experience
of
Gods
Children
that
are
alive
.
Therefore
we
should
be
willing
to
do
offices
of
comfort
in
this
kind
.
Those
that
are
of
abilitie
,
either
men
,
or
women
,
they
will
have
in
their
houses
somewhat
to
comfort
others
,
they
will
have
strong
waters
,
and
cordials
,
and
medicines
;
and
they
account
it
a
glorie
to
have
somewhat
that
their
neighbours
may
be
beholding
to
them
for
;
and
though
they
bestow
it
freely
,
yet
they
think
and
account
it
a
sufficient
recompence
that
they
can
be
beneficial
to
others
.
People
do
this
for
things
of
this
life
,
and
think
they
deserve
a
great
deal
of
respect
for
their
goodnesse
in
this
kind
:
surely
,
if
we
consider
,
there
is
a
life
that
needs
comfort
,
more
then
this
faing
life
;
and
there
are
miseries
that
pinch
us
more
then
the
miseries
of
the
bodie
.
Every
one
should
labour
to
have
in
the
house
of
his
soule
somewhat
,
some
strong
waters
of
comfort
;
that
he
may
be
able
to
tell
others
,
this
refreshed
my
soul
,
this
hath
done
me
good
,
I
give
you
no
worse
then
I
took
my self
first
;
this
wondrously
commends
the
comfort
in
the
party
that
gives
it
,
and
it
commends
it
to
the
party
,
that
receives
it
,
to
take
benefit
by
the
comforts
of
other
men
.
For
,
is
it
not
a
strengthening
to
our
case
,
when
another
shall
say
to
our
comfort
,
it
was
my
case
?
Is
it
not
sealed
by
the
evidence
of
two
?
surely
it
is
a
great
assurance
when
we
have
another
to
tell
us
his
experience
.
Again
,
if
this
be
Gods
order
,
that
he
will
convey
comfort
to
us
by
Use.
To
depend
on
Gods
ordinance
.
others
;
then
we
ought
to
depend
upon
Gods
Ordinance
,
we
ought
to
expect
comfort
one
from
another
,
especially
from
the
ministers
who
are
messengers
of
comfort
.
I
speak
it
the
rather
,
because
in
what
degree
we
neglect
The
ministers
.
any
one
meanes
that
God
hath
ordained
to
comfort
us
(
though
he
be
the
God
of
comfort
,
yet
)
in
that
measure
we
are
sure
to
want
comfort
:
and
this
is
one
principal
ordinance
,
the
ministerie
,
and
the
communion
of
Saints
.
Some
there
be
that
will
neglect
the
meanes
of
salvation
,
they
have
dead
spirits
,
and
live
and
die
so
,
for
the
most
part
:
they
have
much
ado
to
recover
comfort
.
Those
men
that
retire
themselves
,
that
will
work
all
out
of
the
flint
themselves
,
they
are
commonly
uncomfortable
.
God
hath
ordained
one
to
help
another
;
As
in
an
Arch
one
stone
strengtheneth
another
,
the
ministery
especially
is
ordained
for
comfort
.
And
likewise
God
hath
ordained
one
Christian
to
comfort
another
,
(
as
Simile
well
as
the
ministers
)
Let
us
therefore
regard
much
the
communion
of
2.
Common
Christians
.
Saints
.
Let
one
Christian
labour
to
comfort
another
,
and
every
one
labour
to
be
fit
to
receive
comfort
from
others
,
labour
to
have
humble
and
willing
spirits
.
It
is
so
true
that
God
doth
convey
comfort
,
even
by
common
Christians
as
well
as
the
ministers
,
that
St.
Paul
himself
Rom.
1.
12.
he
desires
to
see
the
Romans
,
that
he
might
receive
mutual
comfort
from
them
.
For
a
minister
may
have
more
knowledge
and
book-learning
perhaps
,
then
another
Christian
that
may
have
better
experience
then
he
,
especially
in
some
things
:
and
there
is
not
the
meanest
Christian
,
but
he
may
comfort
the
greatest
Clerk
in
the
world
,
and
help
him
by
his
experience
that
God
hath
shewed
to
him
,
by
declaring
how
God
shewed
him
comfort
at
such
a
time
,
and
upon
such
an
occasion
,
The
experience
of
Gods
People
,
the
meanest
of
them
may
help
the
best
Christians
;
therefore
he
will
have
none
to
be
neglected
.
There
is
never
a
member
of
Christs
body
,
but
hath
some
ability
to
comfort
another
;
for
Christ
hath
no
dead
members
.
God
will
have
it
so
,
because
he
will
have
one
Christian
to
honour
another
,
and
to
honour
them
from
the
knowledge
of
the
use
and
necessity
that
one
hath
of
another
.
If
God
should
not
derive
comfort
from
one
to
another
in
some
degree
,
and
from
the
meanest
to
the
greatest
,
one
would
despise
another
,
but
God
will
not
have
it
so
,
he
will
have
the
communion
of
Saints
valued
to
the
end
of
the
world
.
What
will
one
Christian
regard
another
,
what
would
weak
Christians
regard
the
strong
,
and
what
would
strong
Christians
regard
the
weak
,
if
there
were
not
a
continual
supply
one
from
another
?
Therefore
God
hath
ordained
that
by
the
ministery
,
and
by
the
communion
of
Saints
we
should
comfort
one
another
.
Let
us
not
think
that
this
doth
not
concern
us
,
it
concerns
us
all
:
therefore
when
we
have
any
trouble
in
mind
,
let
us
regard
the
communion
of
Saints
,
let
us
regard
acquaintance
.
And
let
us
know
this
,
that
God
will
hold
us
in
heavynesse
till
we
have
used
all
the
meanes
that
he
hath
appointed
;
if
one
help
not
,
perhaps
another
will
,
perhaps
the
ministery
will
help
,
perhaps
acquaintance
will
help
;
but
if
we
find
not
comfort
in
one
,
let
us
go
over
all
.
And
(
would
you
have
more
?
)
Christ
himself
,
did
he
not
take
two
disciples
into
the
garden
with
him
when
his
spirit
was
heavy
?
Did
not
he
know
that
God
had
ordained
one
to
comfort
another
?
Two
are
better
then
one
,
if
one
be
alone
,
he
shall
be
a
cold
,
but
if
there
be
two
,
they
heat
one
another
:
if
there
be
one
alone
,
there
can
hardly
be
true
spiritual
heat
.
If
two
be
together
,
if
one
fall
,
the
other
may
raise
him
up
,
but
if
one
be
alone
and
fall
,
who
shall
raise
him
up
?
It
is
meant
spiritually
,
as
well
as
bodily
and
outwardly
by
Solomon
.
We
cannot
have
a
better
president
then
our
blessed
Saviour
.
Solitarinesse
in
such
times
in
Spiritual
desertion
it
is
the
hour
of
temptation
.
When
did
the
divel
set
on
Christ
?
when
he
was
alone
;
it
was
the
fittest
time
to
tempt
him
when
Christ
was
severed
.
So
the
Divell
sets
on
single
persons
when
they
are
alone
,
and
tempts
them
,
and
presseth
them
with
variety
of
temptations
.
Woe
to
him
that
is
alone
.
Christ
sent
his
Disciples
by
two
,
and
two
,
that
one
might
comfort
another
,
and
one
might
strengthen
another
.
Now
,
though
in
particular
it
belong
to
ministers
in
a
more
eminent
sort
;
yet
let
every
one
lay
it
to
heart
,
you
ought
to
have
abilities
to
comfort
others
,
and
to
receive
comfort
of
others
.
And
consider
it
is
an
angelical
work
to
comfort
others
;
we
imitate
God
himself
,
and
the
most
Excellent
creatures
the
Angels
,
whose
office
it
is
to
comfort
.
Even
our
very
Saviour
,
they
came
to
comfort
him
in
his
greatest
extremity
.
A
man
is
a
God
to
a
man
when
he
comforts
;
when
he
discomforts
,
and
directs
,
and
withdrawes
,
he
is
a
divell
to
a
man
:
men
are
beasts
to
men
,
Divels
to
men
that
way
:
but
he
that
is
an
instrument
to
convey
comfort
,
he
is
a
God
to
a
man
,
God
is
the
God
of
comfort
.
Thou
art
in
the
place
of
God
to
a
man
when
thou
comfortest
him
,
thou
shalt
save
thy self
and
others
.
God
honours
men
with
his
own
title
when
they
comfort
;
not
onely
ministers
,
but
others
save
men
:
thou
shalt
gain
thy
brother
by
thy
admonition
and
reproof
,
what
greater
honour
can
yee
have
then
Gods
own
title
,
to
be
saviours
one
of
another
?
It
is
the
office
I
say
of
Angels
,
they
were
sent
to
comfort
Christ
;
it
is
their
duty
to
pitch
their
tents
about
Gods
Children
,
to
suggest
holy
thoughts
,
as
the
divel
suggests
evill
,
and
to
be
about
us
,
though
we
think
not
of
it
.
Nay
,
it
is
not
onely
an
angelical
work
,
but
it
is
the
work
of
Gods
spirit
,
the
sweetest
stile
of
the
Holy
Ghost
is
to
be
a
Comforter
.
What
shall
we
think
of
cursed
spirits
,
that
insult
over
others
misery
,
that
give
them
gall
to
eat
,
and
vinegar
to
drink
,
that
add
affliction
to
the
afflicted
?
What
shall
we
say
to
barren
spirits
,
that
have
not
a
word
of
comfort
to
say
,
but
come
in
a
prophane
,
and
dead
manner
,
I
am
sorry
to
see
you
thus
,
and
I
hope
you
will
be
better
;
barren
soul
,
as
the
wildernesse
.
What
,
a
member
of
Christ
,
of
the
communion
of
Saint
,
and
no
way
furnished
,
no
word
of
comfort
to
a
distressed
soul
?
We
may
know
the
comfort
we
have
our selves
to
be
comfort
indeed
,
and
from
the
grace
and
favour
of
God
,
when
we
have
hearts
enlarged
to
do
good
to
others
with
it
.
How
do
gifts
,
and
grace
differ
?
(
to
add
that
useful
distinction
.
)
And
Difference
in
gifts
and
Grace
.
man
may
have
a
great
many
gifts
and
be
proud
,
and
full
of
envy
,
and
have
a
divellish
poysonful
spirit
to
draw
all
to
himself
,
and
not
be
good
,
but
be
carried
with
self-love
,
and
die
a
divell
notwithstanding
his
excellent
parts
.
Why
?
here
are
such
gifts
,
and
parts
,
but
there
is
a
bitter
roote
of
self-love
to
draw
all
to
himself
,
to
deifie
himself
,
to
make
an
Idol
of
himself
:
but
grace
with
gifts
works
otherwise
,
that
turnes
all
by
a
spirit
of
love
and
humility
to
the
good
of
others
.
There
is
no
envy
in
a
gracious
heart
,
so
far
forth
as
it
is
gracious
,
there
is
no
pride
,
nor
scorn
to
do
good
to
others
.
How
shall
we
distinguish
men
How
to
distinguish
men
of
great
parts
of
excellent
parts
whether
they
be
Christians
or
not
Christians
?
They
have
both
of
them
wit
and
memorie
,
they
have
both
courage
.
I
,
but
whether
of
them
improve
their
parts
and
abilities
most
to
the
good
of
others
?
Whether
of
them
hath
the
most
humble
spirit
,
the
most
loving
spirit
,
the
most
discreete
spirit
,
to
be
wittie
,
to
do
others
to
good
upon
all
advantages
?
there
is
the
Christian
,
that
hath
Gods
Grace
with
his
gifts
.
But
for
the
other
,
Knowledge
puffeth
up
saith
the
Apostle
;
what
edifies
,
and
builds
up
?
Love
edifieth
,
knowledge
gathers
many
materials
,
stone
,
and
timber
&c.
what
builds
the
house
,
the
bodie
of
Christ
?
It
is
a
loving
and
humble
spirit
.
Therefore
let
us
think
that
we
have
nothing
in
Christianity
,
by
any
parts
we
have
,
of
memory
or
witt
,
or
reading
&c.
unlesse
we
have
a
humble
spirit
,
that
we
can
deny
our selves
,
and
abase
our selves
to
do
good
to
others
upon
all
the
best
advantages
:
or
else
we
have
not
the
spirit
of
Christ
,
that
sweet
spirit
of
Christ
that
denied
himself
to
do
good
to
us
.
Where
grace
is
established
once
,
and
is
in
the
right
nature
,
there
is
a
publick
mind
:
and
it
is
one
of
the
best
signs
of
a
heart
that
is
fashioned
to
the
image
of
Christ
,
(
who
denied
himself
,
and
became
all
in
all
to
us
)
to
have
a
publick
mind
,
to
have
self-love
killed
,
to
think
I
have
nothing
to
purpose
as
I
should
have
,
except
I
can
make
use
of
it
to
the
good
of
others
:
therefore
let
us
be
willing
to
do
good
in
this
kind
.
And
as
I
said
,
let
us
make
use
of
comfort
from
others
:
think
that
they
are
reserved
to
the
times
,
and
place
where
thou
livest
,
that
thou
mightest
make
use
of
them
.
Therefore
those
that
need
comfort
should
not
flatter
themselves
in
their
grief
,
but
humbly
depend
upon
the
meanes
that
God
hath
ordained
.
And
let
every
man
think
,
what
if
God
have
hid
my
comfort
in
another
man
?
what
if
he
have
given
him
the
tongue
of
the
learned
,
to
speak
a
word
in
season
unto
me
?
Let
no
man
think
to
master
his
trouble
and
grief
by
himself
;
we
are
members
of
the
body
,
and
the
good
that
God
will
convey
to
us
,
must
be
from
,
and
by
others
.
Therefore
it
is
a
mutual
duty
,
those
that
have
comfort
ought
to
comfort
others
;
and
those
that
do
need
comfort
,
ought
to
repiare
to
others
,
it
is
the
ordinance
of
God
.
As
Job
saith
,
for
one
of
a
thousand
to
shew
a
man
his
righteousnesse
.
Though
a
man
be
never
so
wise
,
yet
sometimes
he
knowes
not
his
owne
comfort
,
he
knowes
not
that
portion
of
comfort
that
belongs
to
him
till
some
others
discover
it
to
him
.
Physitians
will
have
others
to
heale
Simile
.
themselves
,
to
judge
of
their
diseases
;
and
certainly
one
reason
why
persons
that
are
excellent
(
in
themselves
)
have
passed
their
daies
in
darknesse
,
it
hath
been
this
,
that
they
think
to
overmaster
their
heavinesse
and
distraction
of
spirit
with
their
own
reason
&c.
which
will
not
be
.
God
,
what
he
will
do
,
he
will
do
by
his
own
meanes
,
and
ordinance
.
Let
us
therefore
learn
hence
,
to
see
the
goodnesse
of
God
,
that
besides
Use.
3.
To
see
the
goodnesse
of
God
in
this
ordinance
.
the
Ministery
that
he
hath
ordeyned
and
the
salvation
that
he
keeps
for
us
,
and
the
promises
that
he
hath
given
us
,
and
the
Angels
that
attend
us
&c.
he
doth
even
ordain
others
,
that
are
men
,
and
have
bodies
with
our selves
,
other
fellow-Christians
to
be
instruments
to
convey
comfort
,
he
trains
them
up
that
they
may
be
able
to
comfort
,
and
do
good
to
us
:
and
he
hides
the
good
he
intends
to
us
,
in
them
,
and
conveyes
it
to
us
by
them
:
it
is
a
speciall
goodnesse
of
God
,
that
every
thing
should
tend
to
our
good
.
Thus
all
things
are
for
us
,
the
sufferings
of
others
tend
to
increase
our
comfort
,
and
the
comfort
of
others
is
for
our
comfort
.
There
is
such
a
sweet
prudence
in
directing
us
to
heaven
that
God
makes
every
thing
help
;
not
onely
our
own
troubles
that
we
suffer
our selves
,
but
he
doth
sweetly
turn
the
troubles
of
others
,
and
the
comforts
of
others
to
our
good
.
It
ministreth
an
argument
of
praising
and
blessing
of
God
:
and
that
we
should
answer
him
in
the
like
,
that
as
he
hath
devised
all
the
waies
that
may
Ground
of
praising
God
.
be
of
comforting
us
,
of
turning
all
to
our
good
,
that
,
that
we
suffer
our selves
,
and
that
,
that
others
suffer
;
so
we
should
study
by
all
means
and
waies
to
set
forth
his
glory
,
and
no
way
to
grieve
the
spirit
of
so
gracious
a
God
,
that
thus
every
way
intends
our
comfort
.
VERS.
V.
For
as
the
sufferings
of
Christ
abound
in
us
,
so
our
consolations
also
abound
by
Christ
.
HEre
the
blessed
Apostle
shewes
the
reason
why
his
heart
was
so
inlarged
as
we
see
in
vers
3.
in
the
middest
of
his
troubles
and
persecutions
,
to
blesse
God
,
there
was
good
reason
,
for
as
his
afflictions
,
so
his
consolations
abounded
.
It
is
a
reason
likewise
of
his
ability
to
comfort
others
,
the
reason
why
he
was
fitted
to
comfort
others
:
because
he
found
comfort
abound
in
himself
in
his
sufferings
:
so
they
have
a
double
reference
to
the
words
before
.
But
to
take
the
words
in
themselves
.
As
the
Suffrings
of
Christ
abound
&c.
It
is
an
excellent
portion
of
scripture
,
and
that
which
I
should
have
a
great
deal
of
encouragement
to
speak
of
,
if
the
times
and
disposition
of
the
hearers
were
for
it
:
for
it
is
a
text
of
comfort
for
those
that
suffer
persecution
,
that
suffer
affliction
for
the
Gospel
.
Now
because
we
do
not
suffer
,
or
at
least
we
suffer
not
any
great
matter
,
(
except
it
be
a
reproach
or
the
like
,
which
is
a
matter
of
nothing
,
but
a
chip
of
the
cross
,
a
trifle
,
)
therefore
we
hear
these
matters
of
comfort
against
the
disgrace
of
the
crosse
of
Christ
,
with
dead
hearts
.
But
we
know
not
what
we
are
reserved
to
:
therefore
we
must
learn
somewhat
to
store
up
,
though
we
have
not
present
use
of
it
.
The
severall
branches
of
divine
truths
that
may
be
observed
from
these
words
,
are
first
this
,
That
the
sufferings
of
Christians
may
abound
.
They
are
many
in
this
Doctrines
.
world
,
and
they
may
be
more
still
.
Secondly
,
what
we
ought
to
think
of
those
sufferings
,
what
judgment
we
are
to
have
of
them
.
They
are
the
sufferings
of
Christ
.
Thirdly
that
being
the
sufferings
of
Christ
,
he
will
not
destitute
us
of
comfort
,
but
we
have
our
comfort
increased
in
a
proportion
answerable
to
our
troubles
.
The
fourth
point
is
by
whom
&
in
whom
all
this
is
,
this
strange
work
is
by
Christ
,
the
ballancing
of
these
two
so
sweetly
together
,
crosses
and
comforts
,
they
come
both
from
one
hand
,
both
from
one
spring
,
the
sufferings
of
Christ
,
and
the
comforts
of
Christ
,
and
both
abound
,
our
troubles
are
for
him
,
and
our
comforts
are
by
him
.
So
here
is
sufferings
,
and
comfort
,
increase
of
suffering
,
increase
of
comfort
,
sufferings
for
Christ
,
and
comfort
by
Christ
,
you
see
them
ballanced
together
,
and
you
see
which
weighs
down
the
ballance
,
comfort
by
Christ
,
weighes
down
sufferings
for
Christ
;
the
good
is
greater
then
the
ill
.
It
is
a
point
of
wondrous
comfort
.
The
Ark
you
know
mounted
up
,
as
the
waters
mounted
up
,
when
the
waters
overflowed
the
world
:
so
it
is
here
in
this
verse
,
there
is
a
mounting
of
the
waters
,
a
rising
of
the
waters
above
the
mountaines
;
afflictions
increase
,
and
grow
higher
and
higher
,
but
be
of
good
comfort
,
here
is
the
Ark
above
the
waters
,
here
is
consolation
above
all
,
as
our
sufferings
for
Christ
increase
,
so
our
consolations
likewise
by
Christ
increase
.
For
the
first
,
I
will
be
very
short
in
it
.
The
sufferings
of
Christ
abound
in
us
:
Doct.
The
sufferings
of
Christ
abound
in
us
.
There
is
no
bodie
in
this
world
,
but
first
or
last
,
if
they
live
any
long
time
,
they
must
suffer
,
and
as
a
man
is
in
degrees
of
goodnesse
,
so
his
sufferings
must
abound
,
the
better
man
the
more
sufferings
.
Sufferings
abounded
in
St.
Paul
,
it
doth
not
abound
in
all
,
that
was
personall
in
St.
Paul
,
●ll
suffer
not
alike
.
to
abound
in
sufferings
,
it
doth
not
go
out
of
the
person
of
St.
Paul
,
and
such
as
St.
Paul
was
.
All
must
suffer
,
but
not
in
a
like
measure
:
there
are
several
cups
,
all
do
not
abound
in
sufferings
,
as
all
do
not
abound
in
grace
,
and
strength
.
Those
that
are
of
a
higher
ranck
,
their
sufferings
abound
more
.
God
doth
not
use
an
exact
proportion
in
afflictions
,
but
that
which
we
call
geometrical
,
a
proportion
appliable
to
the
strength
of
the
sufferer
.
Christ
,
as
he
had
more
strength
then
any
;
so
he
suffered
more
then
any
;
and
St.
Paul
having
an
extraordinary
measure
of
strength
,
he
suffered
more
then
all
the
Apostles
,
the
sufferings
of
Christ
abounded
in
him
,
but
all
must
suffer
.
What
is
the
reason
of
it
?
What
is
the
reason
that
troubles
abound
thus
?
Surely
,
if
we
look
,
To
|
God
|
we
shall
see
reasons
enough
.
|
the
Divel
|
the
world
|
our selves
|
If
we
look
to
God
and
Christ
we
are
ordained
to
be
conformable
to
Reas.
1.
In
respect
of
God
.
Christ
;
we
must
be
conformable
to
Christ
in
sufferings
first
,
before
we
be
in
glorie
.
It
is
Gods
decree
,
we
are
called
to
sufferings
as
well
as
to
be
believing
:
we
must
answer
Gods
call
,
every
Christian
must
resolve
to
take
up
his
Crosse
every
day
,
some
degree
of
the
Crosse
or
other
:
reproach
for
Christs
sake
is
a
suffering
,
the
scorn
of
the
world
is
the
rebuke
of
Christ
.
We
are
called
to
suffering
as
well
as
to
Glorie
:
it
is
part
of
our
effectual
calling
,
it
is
an
appendix
,
an
accessorie
thing
to
the
main
,
we
must
take
grace
with
suffering
;
and
it
is
well
we
may
have
it
so
too
:
it
is
well
that
we
have
the
state
of
grace
here
,
and
glorie
hereafter
with
suffering
,
R●as
.
2.
In
respect
of
Satan
.
If
we
look
to
the
divel
,
there
must
be
suffering
;
Satan
is
the
Prince
of
the
world
;
he
is
the
prince
of
an
opposite
Kingdom
.
If
we
consider
what
place
we
live
in
when
we
are
taken
out
of
the
world
to
the
blessed
estate
of
Christians
,
to
be
members
of
Christ
,
and
heirs
of
heaven
:
the
world
is
strange
to
us
,
and
we
are
strangers
to
it
.
Crosses
Reas.
3.
In
respect
of
the
word
and
afflictions
are
necessarie
for
them
that
are
travellers
,
we
would
think
else
that
we
were
at
home
,
and
forget
our
countrie
,
considering
the
condition
we
live
in
,
we
must
have
sufferings
.
If
we
consider
the
disposition
of
the
parties
among
whom
we
live
,
they
are
people
of
an
opposite
spirit
,
therefore
they
maligne
us
,
because
we
are
taken
from
among
them
.
And
though
there
be
no
opposition
shewed
to
them
:
yet
it
upbraids
enough
their
cursed
estate
,
when
they
see
others
taken
from
them
that
speakes
loud
enough
that
their
course
is
naught
,
that
they
see
others
mislike
it
.
The
world
,
that
is
led
by
the
spirit
of
Satan
,
malignes
them
that
are
better
then
themselves
.
There
is
opposition
between
the
seed
of
the
Serpent
and
the
seed
of
the
woman
:
so
long
as
there
are
wicked
men
that
are
instruments
,
and
Organs
of
the
divel
,
Gods
Children
must
be
opposed
while
there
is
a
Divell
suffered
to
be
the
God
of
the
World
;
and
so
long
as
he
hath
so
strong
a
faction
in
the
world
as
he
hath
,
the
Children
of
disobedience
in
whom
he
rules
,
Gods
Children
shall
never
want
suffering
.
If
we
regard
our selves
,
we
have
alwaies
in
our selves
,
good
and
bad
.
That
which
is
good
,
we
have
need
of
sufferings
to
exercise
it
,
and
to
Reas.
4.
In
respect
of
our selves
know
it
:
for
if
their
were
no
sufferings
,
how
should
we
know
what
good
we
have
?
Is
it
not
a
great
comfort
to
a
Christian
,
when
he
knowes
,
by
1.
In
respect
of
the
good
in
us
.
suffering
that
he
hath
more
patience
then
he
looked
for
,
that
he
hath
more
faith
then
he
thought
he
had
,
that
he
hath
more
love
to
God
,
that
he
can
endure
to
suffer
more
for
God
then
ever
he
thought
he
could
,
that
he
hath
more
resigning
of
his
heart
,
and
giving
up
of
himself
then
he
thought
of
,
that
he
can
denie
the
world
,
which
he
thought
he
could
not
have
done
?
What
a
comfort
is
it
to
a
Christain
,
when
he
knowes
by
suffering
what
he
can
do
,
and
what
he
cannot
do
?
It
is
good
therefore
,
and
necessarie
in
regard
of
our selves
,
that
we
may
know
our
strength
.
In
regard
likewise
of
the
evill
that
is
in
us
,
suffer
we
must
:
for
there
must
2.
The
evill
in
us
.
be
a
daily
purging
,
and
the
best
instruments
to
scoure
us
,
are
wicked
men
,
the
Divells
Instruments
;
It
is
unfit
for
Gods
Chiidren
to
take
that
base
office
on
them
,
for
one
Christian
to
fall
upon
another
:
it
is
good
there
should
be
an
opposite
faction
in
the
world
,
that
there
should
be
wicked
men
,
in
regard
of
the
ill
that
is
in
us
;
there
is
somewhat
to
be
scoured
and
purged
out
.
So
we
see
whether
we
look
upward
,
or
downward
,
to
God
,
or
to
the
Divell
,
or
to
the
faction
of
the
Divell
in
the
World
,
or
to
our selves
for
good
,
or
evill
,
it
is
necessary
that
there
should
be
some
afflictions
.
And
to
speak
a
little
more
home
to
us
,
there
must
be
sufferings
in
this
regard
,
because
the
Church
alway
hath
corruption
and
soyl
,
especially
in
Afflictions
necessary
to
purge
corruptions
contracted
by
the
peace
of
the
Church
.
prosperity
.
If
a
man
look
to
the
Churches
in
Germany
that
have
suffered
much
of
late
,
and
mark
what
reports
hath
been
given
of
them
,
how
cold
,
and
dull
they
were
in
the
profession
of
the
Gospel
,
how
indifferent
they
were
,
how
they
valued
not
that
invaluable
pearl
,
a
man
shall
see
that
suffering
was
needful
to
scoure
them
.
If
a
man
look
to
the
state
of
this
Citie
(
though
there
be
many
good
people
,
the
Lord
increase
the
number
of
them
,
yet
)
if
a
man
consider
with
what
cold
affections
the
blessed
truth
of
God
is
entertained
,
which
(
I
say
)
is
above
all
.
what
is
all
,
that
we
enjoy
?
what
is
our
peace
to
the
Gospel
of
peace
?
What
is
our
prosperity
,
and
what
is
all
to
the
blessed
truth
of
Salvation
?
If
we
had
not
that
,
wherein
were
not
the
Turks
as
good
as
we
?
for
all
other
things
were
not
other
nations
as
good
as
we
?
certainly
yes
;
for
policy
,
and
other
beautie
,
and
ornaments
,
and
rarities
,
what
have
we
to
lift
up
our
excellencie
,
but
the
continuance
of
the
blessed
doctrine
of
salvation
,
whereby
our
souls
are
begotten
to
God
,
to
an
inheritance
immortall
,
undefiled
,
reserved
in
the
heavens
?
Now
the
cold
esteem
of
this
,
certainly
will
enforce
in
time
a
national
suffering
▪
unlesse
there
be
a
national
repentance
.
It
is
true
of
every
particular
Christian
:
as
we
see
when
the
raine
and
the
heat
joyn
together
,
they
breed
as
well
Weeds
as
Corn
:
so
prosperity
,
and
the
blessings
of
God
,
they
have
brought
up
in
us
much
weeds
as
well
as
good
Corne
,
and
there
must
be
a
time
of
weeding
and
purging
in
regard
of
our
state
in
this
world
,
we
are
gathering
soyl
every
day
,
there
must
be
a
suffering
one
time
or
other
.
But
some
will
say
,
what
do
you
talk
of
suffering
?
Now
is
a
time
of
peace
,
Object
.
we
live
among
Christians
,
and
not
Pagans
,
and
Turkes
,
and
for
our
adversaries
,
though
they
be
many
,
yet
they
do
not
shew
themselves
.
St.
Austin
answers
this
in
himself
,
do
but
begin
to
live
as
a
Christian
Ans.
August
.
Afflictions
in
the
most
peaceable
times
should
,
and
see
if
thou
shalt
not
be
used
unchristianly
of
them
that
are
Christians
in
name
,
but
not
in
deed
.
A
suffering
from
Christians
is
more
sharp
then
that
of
enemies
.
Those
that
are
fleshly
will
be
ready
to
be
injurious
:
those
that
are
carnal
,
formall
professors
,
will
be
ready
to
offer
some
disgrace
or
other
to
those
that
are
more
spiritual
then
themselves
.
There
is
a
three-fold
suffering
in
the
Church
since
Christs
time
.
The
Three-fold
suffering
in
the
Church
.
first
was
of
doctrine
concerning
the
natures
of
Christ
,
there
was
persecution
about
that
:
for
there
were
Arians
that
denyed
the
God-head
,
and
others
that
denied
the
man-hood
of
Christ
,
and
such
like
great
enemies
of
the
Church
.
Afterward
in
Poperie
,
they
set
on
Christs
offices
,
and
divided
his
Kingly
,
and
priestly
,
and
propheticall
office
,
to
the
Pope
,
to
Saints
,
to
works
and
such
like
,
incroaching
upon
them
,
and
persecuting
with
fire
and
faggot
,
all
those
that
gave
all
to
Christ
,
and
did
not
sacrilegiously
give
any
thing
to
the
creature
.
But
there
is
a
persecution
as
ill
as
any
of
these
where
the
nature
and
offices
of
Christ
are
well
enough
understood
,
where
the
power
of
religion
is
opposed
by
others
,
when
so
much
religion
as
is
necessary
to
bring
a
man
to
heaven
is
opposed
:
for
it
is
not
the
knowledge
of
the
nature
and
offices
,
and
benefits
by
Christ
,
but
it
is
a
knowledge
that
hath
obedience
with
it
that
must
bring
us
to
heaven
;
a
knowledge
with
self-denyall
,
a
knowledge
with
selling
and
parting
with
all
our
lusts
and
wicked
courses
that
will
not
stand
with
the
Gospel
.
Now
where
this
is
,
this
cannot
be
brooked
by
any
meanes
,
and
it
goes
under
as
great
disgrace
,
as
heresies
did
in
former
times
:
so
that
it
is
a
matter
of
reproach
to
have
so
much
religion
as
is
necessarily
required
of
a
man
before
he
can
be
saved
.
That
which
the
world
disgraces
is
necessary
to
every
man
before
he
can
be
saved
,
that
is
a
strickt
giving
up
of
himself
to
God
,
and
a
watching
over
his
waies
,
as
much
as
humane
frailty
will
permit
;
a
conscionable
endeavour
in
all
things
to
please
God
,
out
of
conscience
and
thankfulnesse
to
God
;
we
must
not
think
to
come
to
heaven
without
that
,
it
will
not
be
,
without
holinesse
none
shall
see
God
This
despised
holinesse
,
this
maligned
holinesse
is
that
which
is
necessarie
to
bring
us
to
heaven
,
and
so
much
as
is
necessarie
to
bring
us
to
heaven
is
disgraced
every
where
.
Those
that
resolve
to
be
Christians
in
good
earnest
and
would
have
comfort
on
their
death
bed
&
in
the
times
of
persecution
they
must
endure
to
be
set
light
by
,
to
bear
the
reproach
of
Christ
,
they
must
resolve
on
this
before
hand
,
that
when
these
things
come
to
passe
,
we
be
not
offended
.
Use.
How
to
judge
of
afflicted
men
Well
,
then
to
make
a
little
use
of
this
;
since
there
must
be
troubles
and
crosses
,
and
they
must
increase
,
if
we
will
be
Christians
;
Let
this
teach
us
to
judge
aright
of
those
that
are
ill
thought
on
in
the
world
oft
times
,
(
when
we
see
nothing
but
good
in
their
carriage
)
oh
what
imputations
are
laid
on
them
,
you
may
see
what
an
indiscreet
man
he
was
,
you
may
see
that
he
lacked
wisdom
and
policy
,
else
he
might
have
kept
himself
out
of
this
trouble
.
I
would
ask
such
a
party
,
had
not
Christ
as
much
wisdom
as
thee
?
He
was
the
wisdom
of
the
Father
,
did
he
keep
out
of
reproaches
?
was
he
not
reproached
as
a
troublesome
man
,
as
an
enemie
to
Cesar
,
and
taxed
for
base
things
;
as
a
wine
bibber
&c.
and
one
that
had
a
divell
,
and
many
other
waies
?
Was
not
St.
Paul
as
discreet
as
we
are
,
who
in
our
understanding
and
conceit
are
ready
to
conceive
distastfully
of
men
that
suffer
any
thing
for
the
Gospel
?
and
yet
notwithstanding
,
all
his
wisdom
kept
him
not
from
the
crosse
,
but
the
crosse
abides
me
,
saith
he
,
every
where
.
The
Divell
and
the
crosse
follow
Gods
Children
wheresoever
they
go
,
all
their
wisdome
and
holinesse
cannot
keep
them
from
it
,
because
God
hath
decreed
it
,
and
called
them
to
it
,
and
they
must
be
conformable
to
Christ
.
Therefore
let
us
take
heed
that
we
do
not
suffer
men
to
suffer
in
our
conceits
,
when
they
suffer
in
a
good
cause
,
the
crosse
of
Christ
,
reproachful
things
,
base
death
,
&c.
Afflictions
are
therefore
called
the
crosse
,
because
there
is
a
kind
of
basenesse
with
them
,
and
as
it
is
so
,
so
carnal
men
esteem
it
,
presently
with
the
suffering
there
goes
a
taint
,
and
an
abasing
in
their
conceit
,
of
those
men
that
suffer
in
a
good
cause
,
there
is
a
diminishing
conceit
goes
in
carnall
men
of
that
which
should
be
their
glorie
;
our
crosses
abound
;
but
what
ought
we
to
judge
of
these
crosses
.
They
are
the
sufferings
of
Christ
.
Why
?
Christ
suffers
nothing
,
he
is
in
heaven
,
in
glorie
;
how
can
he
suffer
?
Doctr
▪
The
sufferings
of
Christians
are
the
sufferings
of
Christ
.
This
is
to
disparage
his
Glorious
estate
,
to
make
him
suffer
any
thing
.
I
answer
,
the
sufferings
of
Christ
,
they
are
two-fold
;
the
sufferings
of
Christs
person
,
that
which
he
suffered
himself
which
were
propitiatory
,
and
satisfactory
for
our
redemption
;
and
the
sufferings
of
Christ
in
his
mystical
body
,
which
likewise
is
called
Christ
.
For
Christ
in
scripture
is
taken
either
Christ
three
waies
taken
in
scripture
.
for
Christ
himself
,
or
for
the
members
of
Christ
;
why
persecutest
thou
me
?
saith
he
to
Saul
:
or
for
the
whole
body
mysticall
with
the
head
1
Cor.
12.
so
is
Christ
,
Christ
head
and
members
is
called
Christ
.
Now
when
he
calls
the
sufferings
of
the
Church
the
sufferings
of
Christ
,
he
meanes
not
the
sufferings
of
Christ
in
his
own
person
;
for
he
suffers
nothing
,
he
is
out
of
all
the
malice
of
persecutours
,
they
cannot
reach
to
heaven
to
Christ
;
but
he
means
the
sufferings
of
Christ
in
his
mystical
body
,
these
are
called
the
sufferings
of
Christ
.
Quest.
Why
are
these
called
the
sufferings
of
Christ
?
Partly
,
because
they
are
Ans.
They
are
the
sufferings
of
Christ
.
the
sufferings
of
mystical
Christ
,
the
body
of
Christ
,
the
Church
;
for
the
Church
the
companie
of
true
belevers
,
are
the
fulnesse
of
Christ
,
they
make
up
the
mystical
body
of
Christ
;
therefore
when
they
suffer
he
that
is
1
▪
Because
of
Christ
mystically
the
head
suffers
.
Again
,
they
are
called
the
sufferings
of
Christ
,
those
that
his
members
and
Children
suffer
,
because
they
are
for
Christ
,
they
are
in
his
quarrell
,
they
2.
They
are
for
Christs
cause
.
are
for
his
truth
,
for
his
cause
,
and
by
his
appoyntment
he
calls
us
to
suffering
;
it
is
for
his
cause
,
in
our
intendment
we
intend
to
suffer
for
Christ
,
to
maintain
his
cause
,
they
are
the
sufferings
of
Christ
likewise
in
the
intent
of
the
opposites
and
enemies
,
they
persecute
us
for
some
goodnesse
they
see
in
us
,
they
persecute
the
cause
and
truth
of
Christ
in
us
,
so
they
are
the
sufferings
of
Christ
both
waies
.
Especially
,
they
are
the
sufferings
of
Christ
by
way
of
sympathie
,
because
3.
By
way
of
sympathy
Christ
doth
impute
them
to
himself
.
The
sufferings
of
Christ
.
It
is
a
phrase
that
springs
from
the
near
union
that
is
between
Christ
and
his
members
,
the
Church
,
which
is
as
near
or
nearer
then
any
natural
union
between
the
head
and
members
:
hereupon
it
comes
that
we
are
said
to
suffer
with
him
,
to
die
with
him
,
to
be
crucified
with
him
,
to
ascend
with
him
,
to
fit
in
heavenly
places
with
him
,
to
judge
the
world
with
him
,
to
do
all
with
him
by
reason
of
this
union
;
and
he
is
said
to
suffer
with
us
,
to
be
afflicted
in
us
,
to
be
reproached
with
us
,
he
was
stoned
in
Stephen
,
he
was
persecuted
by
Saul
,
he
was
beheaded
in
Paul
,
he
was
burned
with
the
Martyrs
,
he
was
banished
with
the
Christians
,
and
he
suffers
in
all
his
Children
:
not
that
he
doth
so
in
his
own
person
,
but
because
it
pleaseth
him
by
reason
of
the
near
communion
that
is
between
him
and
us
,
to
take
that
which
is
done
to
his
members
,
as
done
to
himself
;
therefore
they
are
called
the
sufferings
of
Christ
,
he
suffers
when
we
suffer
,
and
we
suffer
when
he
suffers
.
The
difference
is
,
all
the
comfort
in
our
sufferings
it
comes
from
communion
in
his
sufferings
,
because
he
is
our
surety
;
for
why
are
we
encouraged
to
suffer
by
way
of
sympathy
and
communion
with
him
?
because
he
in
love
died
for
us
,
and
was
crucified
for
us
,
and
abased
for
us
,
and
shamed
for
us
.
And
when
is
the
soul
encouraged
to
suffer
afflictions
for
Christ
?
when
it
hath
a
little
felt
the
wrath
of
God
that
Christ
suffered
for
it
.
Oh
,
how
much
am
I
beholding
to
God
for
Christ
that
endured
the
whole
wrath
of
God
.
They
are
the
sufferings
of
Christ
,
this
is
a
wondrous
comfortable
point
,
and
it
is
a
notion
that
doth
sweeten
the
bitterest
crosses
,
that
they
are
the
sufferings
of
Christ
;
not
onely
that
we
are
conformable
to
Christ
in
them
,
we
suffer
as
he
did
,
but
they
are
the
sufferings
of
Christ
,
he
imputes
them
as
done
to
him
,
he
suffers
with
us
.
4.
He
is
present
with
us
.
And
another
reason
,
why
they
are
the
sufferings
,
of
Christ
,
it
is
because
he
not
onely
takes
it
as
done
to
himself
;
but
he
is
present
with
them
,
he
was
with
St.
Paul
in
the
dungeon
,
he
was
with
the
3.
young
men
in
the
firie-furnace
,
there
were
3.
put
in
,
and
there
was
a
fourth
which
was
Christ
,
the
son
of
God
,
he
goes
with
the
martyrs
to
the
prison
,
to
the
stake
,
he
is
with
them
till
he
hath
brought
them
to
heaven
,
he
is
present
with
them
when
they
suffer
.
Here
I
must
(
before
I
come
to
make
use
of
it
)
distinguish
between
the
crosses
,
Differences
between
sufferings
of
Christ
and
ordinary
crosses
.
and
sufferings
of
Christ
,
and
of
ordinary
sufferings
as
men
.
Something
in
this
vale
of
misery
we
suffer
as
creatures
;
as
being
subject
to
mutability
and
change
,
because
this
is
a
world
of
changes
.
In
this
sublunary
world
1.
Sufferings
as
creatures
,
there
is
nothing
but
changes
,
thus
we
suffer
as
creatures
,
all
creatures
are
subject
to
vanity
,
and
complain
,
and
groane
under
it
.
Somwhat
we
suffer
as
men
,
it
is
the
common
condition
of
men
,
this
nature
of
ours
since
2.
As
men
the
fall
is
subject
to
sicknesses
,
to
crosses
,
and
pain
,
and
casualties
,
every
day
brings
new
crosses
with
it
,
this
we
suffer
as
men
.
Now
the
sufferings
of
Christians
as
religious
holy
men
,
those
are
here
3.
As
holy
men
.
meant
,
those
are
the
sufferings
of
Christ
.
Yet
notwithstanding
the
sufferings
as
men
(
by
the
Spirit
of
God
)
helps
our
conformity
to
Christ
,
by
them
the
flesh
is
purged
,
and
the
Spirit
strengthened
,
and
weaning
from
the
world
is
wrought
,
and
a
desire
to
heaven
.
By
the
daily
crosses
we
suffer
as
men
,
not
for
Religion
,
we
are
much
bettered
:
and
those
in
some
sort
may
be
called
the
sufferings
of
Christ
:
because
by
them
we
are
conformed
to
Christ
more
in
holinesse
,
we
grow
more
out
of
love
with
the
World
,
and
more
heavenly
minded
.
This
distinction
is
necessary
to
know
which
are
best
,
the
sufferings
of
Christians
as
good
men
.
It
is
a
point
I
say
of
wonderous
comfort
,
that
we
should
be
conformable
Use
encouragement
to
suffer
for
Christ
.
in
our
sufferings
with
our
Head
Christ
Jesus
,
our
Glorified
head
in
heaven
,
is
it
not
a
wonderous
comfort
?
Nay
is
it
not
a
glory
?
It
is
a
wondrous
glory
that
God
will
set
us
apart
to
do
any
thing
,
that
God
will
take
any
thing
of
us
,
much
more
that
he
will
single
us
out
to
be
Champions
in
his
quarrel
,
and
more
,
that
he
will
triumph
in
us
that
the
comfort
shall
abound
.
To
give
an
instance
;
if
a
Monarch
should
redeem
a
slave
,
a
Traitor
from
Prison
,
and
take
him
to
fight
in
the
Quarrel
of
his
own
son
,
to
be
his
Champion
,
were
it
not
an
honour
?
so
the
very
sufferings
for
Christ
are
an
encouragement
;
the
disgraces
,
and
whatsoever
they
are
that
we
suffer
in
a
good
cause
,
they
are
ensigns
of
honour
,
they
are
badges
of
honour
of
Christian
knighthood
.
If
a
Golden
Fleece
,
or
a
Garter
,
or
such
things
be
accounted
so
highly
of
and
glorified
in
,
because
they
are
favours
,
&c.
much
more
should
the
sufferings
for
Christ
be
glorified
in
as
ensigns
of
the
love
God
,
and
of
our
Christian
profession
;
when
we
fight
under
Christs
Banner
,
we
are
like
to
Christ
,
we
are
conformable
to
him
,
he
went
before
,
and
we
follow
his
steps
;
and
if
we
suffer
with
him
,
we
shall
be
Glorified
with
him
.
Therefore
be
not
discouraged
,
that
which
we
think
to
be
matter
of
discouragement
,
it
should
be
our
Crown
,
it
is
our
Crown
to
suffer
reproach
in
a
good
cause
.
It
is
a
sign
God
favours
us
,
when
he
takes
our
credit
,
our
goods
,
or
our
life
to
honour
himself
by
.
Is
it
not
an
honour
to
us
?
doth
he
take
any
thing
from
us
but
he
gives
us
better
?
he
takes
our
goods
,
but
he
gives
us
himself
:
he
takes
our
liberty
,
but
he
gives
us
enlargement
of
conscience
:
he
takes
our
life
,
but
he
gives
us
heaven
:
if
he
take
any
thing
from
us
,
for
to
seal
his
truth
,
and
stand
out
in
his
quarrel
as
Christ
saith
,
he
gives
an
hundred
fold
in
this
World
,
that
is
a
gracious
spirit
of
contentment
and
comfort
.
We
have
God
himself
:
hath
not
he
more
that
hath
the
spring
,
then
he
that
hath
twenty
Cisterns
?
Those
that
have
riches
,
and
place
,
and
friends
,
they
have
Cisterns
,
but
he
that
suffers
for
God
,
and
for
Christ
,
he
hath
Christ
,
he
hath
God
,
he
hath
the
spring
to
go
to
,
if
all
be
taken
from
him
,
he
hath
God
the
spring
to
go
to
:
if
all
particular
Beams
,
he
hath
the
Sun
.
It
is
durable
,
wondrous
comfort
to
suffer
for
Christs
sake
.
Therefore
let
it
encourage
us
in
a
good
course
,
notwithstanding
all
the
opposition
we
meet
with
in
the
World
,
let
us
here
learn
what
is
our
duty
,
let
the
malicious
world
judge
,
or
say
,
or
do
what
they
will
,
if
God
be
on
our
side
,
who
can
be
against
us
?
And
if
we
suffer
any
thing
for
Christ
,
he
suffers
with
us
,
and
in
us
,
and
he
will
triumph
in
us
over
all
these
sufferings
at
last
.
I
will
add
no
more
,
to
set
an
edge
upon
that
I
have
said
then
this
,
they
are
the
sufferings
of
Christ
,
we
should
be
many
wayes
encouraged
to
suffer
for
him
.
For
did
not
he
suffer
for
us
that
,
which
if
all
the
creatures
in
heaven
and
earth
had
suffered
,
they
would
have
sunk
under
it
,
the
wrath
of
God
?
And
what
good
have
we
by
his
sufferings
?
are
we
not
freed
from
Hell
and
Damnation
,
and
have
we
not
Title
to
Heaven
?
hath
he
suffered
in
his
person
so
much
for
us
,
and
shall
not
we
be
content
to
suffer
for
him
,
and
his
mystical
body
,
that
in
his
own
body
suffered
so
much
for
us
?
Again
,
when
we
suffer
in
his
quarrel
,
we
suffer
not
only
for
him
that
suffered
for
us
,
but
we
suffer
for
him
that
sits
at
the
right
hand
of
God
,
that
is
glorious
in
heaven
,
The
King
of
Kings
,
and
Lord
of
Lords
.
Our
sufferings
are
sufferings
for
him
that
hath
done
so
much
for
us
,
and
for
him
that
is
so
able
now
to
over-rule
all
,
to
crush
our
enemies
,
for
him
that
is
so
able
now
to
minister
comfort
by
his
Spirit
.
This
is
a
notable
encouragement
,
that
they
are
the
sufferings
of
Christ
,
that
is
so
glorious
as
he
is
,
and
that
will
reward
every
suffering
,
and
every
disgrace
;
we
shall
be
paid
well
for
every
suffering
,
we
shall
lose
nothing
.
And
will
not
this
encourage
us
likewise
to
suffer
for
Christs
sake
,
because
he
will
be
with
us
in
all
our
sufferings
,
he
will
not
leave
us
alone
,
it
is
his
cause
,
and
he
will
stand
by
his
own
cause
,
he
will
maintain
his
own
quarrel
,
he
will
cause
comfort
to
increase
.
Is
it
not
an
encouragement
to
defend
a
Princes
quarrel
in
his
own
sight
when
he
stands
by
to
abet
us
?
it
would
encourage
a
dull
mettle
.
When
we
suffer
for
Christs
cause
,
we
have
Christ
to
defend
us
,
he
is
with
us
in
all
our
sufferings
to
bear
us
up
,
he
puts
his
shoulder
under
by
his
holy
Spirit
to
support
us
.
We
cannot
live
long
in
this
world
,
we
owe
God
a
death
,
we
owe
nature
a
death
,
the
sentence
of
death
is
past
upon
us
,
we
cannot
enjoy
the
comfort
of
this
World
long
:
and
for
favour
and
applause
of
the
World
,
we
must
leave
it
,
and
it
will
leave
us
,
we
know
not
how
soon
:
and
this
meditation
should
inforce
us
to
be
willing
,
however
it
go
with
us
for
any
thing
here
,
for
life
,
or
goods
,
or
friends
,
or
credit
and
reputation
,
or
whatsoever
,
to
be
willing
to
seal
the
cause
of
Christ
with
that
which
is
dearest
to
us
,
If
we
suffer
with
him
,
we
shall
be
glorified
with
him
.
The
very
sufferings
of
Christ
are
better
then
the
most
glorious
day
of
the
greatest
Monarch
in
the
world
that
is
not
a
Christian
,
it
is
better
to
suffer
with
Christ
,
then
to
joy
with
the
world
.
The
very
abasement
of
St.
Paul
was
better
then
the
triumph
of
Nero.
Let
Moses
be
judge
,
he
judged
it
the
best
end
of
the
ballance
;
the
very
sufferings
and
reproach
of
Christ
,
and
of
Religion
,
is
better
then
the
best
thing
in
the
world
:
the
worst
thing
in
Christianity
,
is
better
then
the
best
thing
out
of
Christ
.
The
best
thing
out
of
Christ
,
is
the
honour
of
a
King
,
the
honour
of
a
Prince
,
to
be
a
Kings
Son
,
&c.
but
the
reproach
of
Christ
for
a
good
cause
is
better
then
the
best
thing
in
the
world
.
I
say
,
let
Moses
be
judge
,
if
we
will
not
believe
it
our selves
till
we
feel
it
:
the
worst
day
of
a
Christian
is
better
then
the
best
day
of
a
Carnal
man
:
for
he
hath
the
presence
of
Gods
Spirit
to
support
him
in
some
measure
.
Therefore
let
us
not
be
afraid
before
hand
,
fear
nothing
(
saith
the
Apostle
)
that
thou
shalt
suffer
.
And
with
Moses
let
us
not
be
ashamed
of
the
rebuke
of
Christ
,
but
Let
us
go
out
of
the
Campe
with
Christ
learning
our
reproach
.
And
because
we
know
not
what
God
may
call
us
to
,
let
us
entertain
presently
a
resolution
to
endure
whatsoever
in
this
world
,
God
calls
us
to
:
to
passe
through
thick
and
thin
,
to
passe
through
all
kind
of
waies
to
the
hope
of
our
Glorious
calling
,
if
by
any
way
,
by
any
meanes
saith
St.
Paul
I
may
attain
the
resurrection
of
the
dead
;
If
by
any
meanes
I
may
come
to
heaven
,
by
fair
death
,
or
by
violent
death
,
he
scorned
reproach
,
if
by
any
means
he
might
be
happie
.
And
for
others
,
it
is
a
wondrous
quailing
to
the
spirits
of
men
that
offer
Christ
persecuted
by
wicked
men
.
any
wrong
,
if
it
be
but
a
disgrace
;
a
scoffe
is
a
persecution
to
a
Christian
for
a
good
cause
:
when
wicked
men
oppose
a
Christian
in
a
good
cause
and
course
,
let
us
learn
what
they
do
,
they
kick
against
the
pricks
.
Do
they
know
what
they
do
?
when
they
reproach
Christians
,
it
is
the
reproach
of
Christ
.
What
was
Ishmaels
scorning
?
a
persecution
;
Christ
is
scorned
in
his
members
,
will
he
endure
this
at
their
hands
?
When
good
causes
are
opposed
,
Christ
is
opposed
,
and
Christ
is
scoffed
.
This
doth
enable
our
suffering
,
being
an
abasing
of
it self
,
that
Christ
accounts
it
done
to
him
.
Base
men
of
the
world
,
they
think
when
they
scoffe
at
goodnesse
,
and
wrong
the
Image
of
God
in
his
Children
,
they
think
they
deride
and
despise
a
companie
of
weak
creatures
,
that
they
scoffe
at
silly
persons
meaner
then
themselves
;
but
they
are
deceived
,
they
scoffe
Christ
in
them
,
and
he
takes
it
so
,
Saul
,
Saul
why
persecutest
thou
me
?
The
foot
is
trode
on
on
the
earth
,
and
the
head
speaks
from
heaven
.
It
is
the
reproach
of
Christ
;
and
it
will
be
laid
to
thy
charge
at
the
day
of
judgment
that
thou
hast
scoffed
,
and
persecuted
,
and
reproached
Christ
in
his
members
:
it
will
be
a
heavy
indictment
.
Men
should
not
regard
,
what
they
conceive
of
things
:
but
what
he
that
must
be
their
judge
will
conceive
of
things
ere
long
,
and
he
interprets
it
as
done
to
his
own
person
.
It
is
true
both
of
good
and
ill
,
whatsoever
good
we
do
to
a
Christian
as
a
Christian
,
to
a
Disciple
in
the
name
of
a
Disciple
,
Christ
takes
it
as
done
to
himself
,
Matth.
25.
In
as
much
as
you
have
done
it
to
these
,
you
have
done
it
to
mee
.
It
should
animate
us
to
do
good
offices
to
those
that
are
Christs
,
what
Encouragement
to
do
good
to
Christians
.
we
do
to
them
,
we
do
to
Christ
.
Let
us
be
willing
to
refresh
the
bowels
of
Christ
in
his
members
,
at
home
,
or
abroad
as
occasion
serves
,
to
maintain
the
quarrel
of
Christ
as
much
as
we
can
,
to
relieve
Christ
,
he
comes
to
us
in
the
poore
and
asks
relief
,
he
that
shed
his
blood
for
us
,
he
that
dyed
for
us
,
he
that
hath
given
us
all
asks
a
little
pittance
for
himself
;
that
we
for
his
sake
would
be
so
good
to
him
in
his
members
,
as
to
do
thus
and
thus
:
that
for
Jonathans
sake
we
would
regard
poore
lame
Mephibosheth
his
son
.
Christ
though
he
be
gone
,
he
hath
some
Mephibosheths
,
some
poore
weak
members
,
and
what
offices
we
do
them
,
he
accounts
done
to
himself
,
it
runs
on
his
score
,
he
will
be
accountable
for
every
good
word
we
speak
in
his
cause
,
for
every
defence
,
for
every
act
of
bountie
.
It
is
a
point
of
large
meditation
to
consider
,
that
the
Crosses
and
Afflictions
of
Christians
they
are
the
sufferings
of
Christ
.
Do
but
consider
the
spirit
of
God
intended
in
this
phrase
,
to
dignifie
all
disgraces
and
indignities
that
are
put
upon
us
in
a
good
cause
and
quarrel
;
could
he
have
said
more
in
few
words
?
he
calls
them
not
disgraces
,
or
losses
;
or
death
,
but
he
puts
such
a
comfortable
title
upon
them
that
might
make
us
in
love
with
suffering
any
thing
,
and
set
us
on
fire
to
endure
any
thing
in
a
good
cause
,
they
are
the
sufferings
of
Christ
.
As
the
sufferings
of
Christ
abound
,
so
our
consolations
&c.
The
third
general
point
is
,
That
our
consolations
are
proportionable
to
our
sufferings
.
Our
consolations
abound
.
We
suffer
in
this
World
,
that
is
hard
.
I
,
but
they
are
the
sufferings
of
Christ
,
there
is
sweetnesse
.
And
then
another
degree
is
,
our
consolations
abound
as
our
sufferings
abound
.
Consolation
,
is
(
as
I
shewed
before
in
the
unfolding
of
the
word
)
an
inward
support
Consolation
what
.
of
the
soul
against
trouble
felt
or
feared
:
and
it
must
be
stronger
then
the
grievance
,
or
else
the
action
of
comfort
will
not
follow
.
There
is
a
disproportion
between
the
agent
,
and
the
patient
,
in
all
prevailing
actions
,
or
else
there
is
no
prevailing
:
if
the
comfort
be
not
above
the
maladie
it
is
no
comfort
:
And
therefore
no
comforts
,
but
divine
comforts
will
stand
at
length
,
because
in
all
other
comforts
sedet
medecinum
morbo
,
the
maladie
is
above
the
remedie
:
they
may
make
glorious
pretences
as
the
Philosophers
do
,
Plutarch
and
Seneca
,
and
the
rest
:
but
they
are
as
Apothecaries
boxes
they
have
goodly
titles
,
but
there
is
nothing
within
.
Alas
!
when
there
is
trouble
in
the
conscience
awakned
with
the
sight
of
sin
,
and
the
displeasure
of
God
,
what
can
all
those
precepts
compose
and
frame
the
soul
in
petty
troubles
?
They
have
their
place
:
and
surely
the
neglect
of
them
many
times
is
that
,
that
makes
the
crosse
heavier
:
but
alas
in
divine
troubles
,
in
terror
of
conscience
,
it
must
be
divine
comfort
,
it
must
be
of
like
nature
,
or
else
the
effect
of
comfort
will
never
follow
;
and
those
be
the
comforts
that
he
meanes
here
.
As
our
troubles
and
afflictions
abound
,
so
our
consolations
,
our
divine
supports
they
abound
:
the
point
is
this
,
that
Our
comforts
are
proportionable
to
our
sufferings
.
What
did
I
say
proportionable
?
it
is
above
all
proportion
of
suffering
.
Doctr.
Comfort
proportionable
to
sufferings
.
As
it
is
said
Rom.
8.
the
afflictions
of
this
life
are
not
worthy
of
the
glory
that
shall
be
revealed
.
And
indeed
in
this
life
,
the
consolations
abound
as
the
sufferings
abound
.
For
God
keeps
not
all
for
the
life
to
come
,
he
gives
us
a
taste
,
a
grape
of
Canaan
,
before
we
come
to
Canaan
;
as
the
Israelites
they
sent
for
grapes
to
taste
the
goodnesse
of
the
land
,
and
they
had
them
brought
to
them
by
the
spies
,
by
which
they
might
guesse
of
the
fruitfulnesse
,
and
sweetnesse
of
the
land
it self
:
so
the
taste
and
relish
that
Gods
Children
have
of
that
fulnesse
which
is
reserved
in
another
world
,
it
is
answerable
,
and
proportionable
to
their
sufferings
,
and
in
the
proportion
,
the
exceeding
part
is
of
comfort
:
there
is
an
exceeding
if
not
for
the
present
,
yet
afterwards
.
The
Ark
did
rise
together
with
the
water
,
and
comforts
rise
together
with
matter
of
suffering
.
But
what
is
the
reason
of
the
proportion
,
why
the
greatest
comforts
follow
the
greatest
sufferings
,
what
is
the
ground
of
it
?
They
are
many
,
to
name
some
.
First
of
all
this
is
a
ground
,
that
the
Reas.
1
▪
Troubles
enlarge
the
capacity
of
the
soul.
more
capable
the
soul
is
of
comfort
,
the
more
comfort
it
receives
;
but
great
troubles
bring
a
capacity
,
and
capablenesse
of
soul
,
fitting
it
to
receive
comfort
.
How
is
that
?
Troubles
do
humble
the
soul
,
and
humility
is
a
grace
,
and
the
vessel
of
all
grace
,
and
of
comfort
too
:
a
low
,
and
meek
spirit
Because
they
humble
it
.
is
a
deep
spirit
,
and
the
lower
,
and
deeper
,
and
the
larger
the
spirit
is
,
the
more
capable
it
is
to
contain
heavenly
comfort
.
We
know
the
more
empty
a
man
is
of
himself
,
the
more
fit
he
is
for
comfort
:
but
crosses
and
afflictions
empty
us
of
our selves
,
to
see
that
there
is
nothing
in
us
,
that
what
we
are
we
must
be
out
of
our selves
;
and
the
lesse
we
are
in
our selves
,
the
more
we
are
in
God
.
And
that
is
the
reason
that
St.
Aust.
saith
,
that
nothing
is
more
strong
then
a
humble
emptie
spirit
:
because
it
makes
the
creature
to
go
out
of
it self
to
him
that
is
strength
it self
,
and
comfort
it self
;
Now
that
which
makes
us
go
out
of
our selves
to
strength
,
that
is
strong
;
but
this
doth
crosses
and
afflictions
:
that
is
the
main
reason
why
the
proportion
holds
.
Again
,
another
reason
is
this
,
troubles
,
and
afflictions
and
crosses
do
exercise
2.
They
exercise
grace
.
graces
,
and
the
more
grace
is
exercised
,
the
more
comfort
is
derived
:
for
comfort
followes
Graces
,
the
comforts
of
the
spirit
follow
the
graces
of
the
spirit
,
as
the
heat
followes
the
fire
,
or
as
the
shadow
followes
the
bodie
.
Now
the
more
grace
,
the
more
comfort
,
the
more
affliction
the
more
exercise
of
Grace
,
the
more
exercise
of
Grace
,
the
more
Grace
it self
.
As
we
see
the
deeper
the
root
the
higher
the
tree
:
after
the
sharpest
winter
,
usually
there
is
the
sweetest
spring
,
and
the
fruitfullest
summer
,
and
Autumn
:
because
in
the
sharpest
winter
the
ground
is
mellowed
most
,
and
the
seed
sinks
the
deepest
;
and
the
ground
is
inwardly
warmed
,
the
soile
,
the
earth
is
prepared
for
it
,
and
thereupon
when
the
outward
heat
comes
to
draw
it
forth
,
it
comes
to
be
abundantly
fruitful
.
We
see
it
in
nature
,
that
,
that
we
call
Antiperistasis
,
the
environing
if
one
contrary
with
another
increaseth
the
contrary
.
Whatsoever
is
good
is
increased
,
being
environed
by
the
contrary
ill
,
because
they
are
put
to
the
conflict
.
So
it
is
with
the
soul
,
it
is
the
showers
of
affliction
that
bring
the
sweet
flowers
of
comfort
after
:
the
soul
is
prepared
,
and
manured
for
them
,
the
soul
is
exercised
and
inlarged
,
and
fitted
for
them
every
way
.
In
the
multitude
of
my
sorrowes
thy
comforts
refreshed
my
soul
,
saith
David
Psal.
94.
19
answerable
to
our
discomforts
,
God
comforts
refresh
our
souls
.
And
God
is
so
wise
,
that
before
we
enter
to
suffer
any
great
matter
,
he
Reas.
3.
From
Gods
wisedom
.
will
give
us
more
Grace
answerable
to
the
greatnesse
of
our
suffering
,
and
after
great
suffering
he
will
give
great
comfort
.
God
is
so
infinitely
loving
and
wise
,
that
he
will
not
call
us
to
suffer
great
troubles
till
he
give
us
some
grace
answerable
.
As
a
Captain
will
not
set
a
fresh-water
Souldier
in
a
sharp
brunt
,
but
some
experienced
man
.
Whatsoever
wisdom
is
in
man
,
it
is
but
a
drop
in
regard
of
that
infinite
wisdome
that
is
in
God
:
he
proportions
our
strength
before
we
suffer
,
and
in
suffering
he
doth
increase
it
,
and
after
suffering
,
then
comfort
comes
following
amain
;
indeed
especially
after
a
little
while
waiting
:
for
Gods
time
is
the
best
time
.
And
we
shall
have
most
experience
of
the
presence
of
Christ
,
and
his
holy
spirit
Reas.
4.
We
have
a
nearer
presence
of
God
.
at
such
times
.
The
nearer
to
the
spring
of
comfort
the
more
comfort
,
but
in
the
deepest
,
and
sharpest
afflictions
,
we
are
nearer
to
God
,
therefore
the
more
comfort
.
How
is
this
proved
?
The
more
we
are
stripped
of
outward
comforts
,
the
more
near
we
are
to
God
,
who
is
stiled
the
God
that
comforteth
the
abject
,
and
the
nearer
to
God
,
the
nearer
to
comfort
it self
:
for
all
comfort
springs
from
him
,
and
when
outward
meanes
fail
that
should
convey
comfort
to
us
,
then
he
conveys
it
immediately
by
himself
.
I
confesse
he
is
present
at
all
times
,
but
when
the
comfort
is
conveyed
by
the
creature
,
by
man
,
it
is
not
so
sweet
as
when
God
joyns
with
the
soul
immediately
,
as
in
great
crosses
he
doth
.
Such
occasion
▪
and
such
extreamity
may
be
,
that
none
can
comfort
a
man
but
God
,
by
his
spirit
.
When
Christ
comes
to
the
soul
immediately
what
abundance
of
comfort
is
there
then
?
As
a
King
that
doth
not
send
a
messenger
,
but
comes
immediately
in
his
ownperson
to
visit
one
in
misery
.
what
a
grace
is
it
?
So
what
a
grace
is
is
to
a
soul
afflicted
and
deserted
to
ha
ve
Christ
immediately
present
?
As
the
Martyrs
found
when
no
other
creature
could
comfort
them
,
there
was
a
fire
within
,
above
all
the
outward
fire
,
and
torment
,
which
abated
,
and
allayed
the
torments
that
were
without
:
the
divinest
comforts
are
kept
for
the
harshest
and
the
worst
times
,
we
shall
have
the
presence
of
Christ
in
the
absence
of
all
other
creatures
,
and
he
will
minister
comfort
.
They
may
keep
outward
comforts
from
us
,
they
can
never
keep
the
God
of
comfort
from
us
:
&
so
long
as
a
Christian
soul
and
God
can
close
together
it
cannot
want
comfort
.
Another
reason
why
comforts
increase
because
we
pray
most
then
:
Reas.
5.
Then
we
pray
most
.
when
we
pray
most
,
we
are
most
happie
;
but
in
our
greatest
sufferings
we
pray
most
,
and
most
ardently
:
therefore
then
we
feele
most
comfort
.
When
God
and
a
christian
soul
can
talke
together
,
and
have
communion
:
though
he
cannot
speak
to
God
with
his
tongue
,
yet
he
can
sigh
and
groan
to
God
,
he
can
pour
forth
his
spirit
to
God
,
and
as
long
as
we
can
pray
we
can
never
be
miserable
,
as
long
as
the
heart
can
ease
it self
into
the
bosome
of
God
,
there
will
alway
be
a
return
of
a
sweet
answer
.
Of
all
the
exercises
of
Religion
,
that
exercise
,
that
hath
most
immediate
communion
with
God
is
prayer
;
then
we
speak
familiarly
to
God
in
his
own
language
and
words
,
and
call
upon
him
by
his
own
promises
,
we
alledge
those
to
him
,
and
this
cannot
be
,
we
cannot
speak
,
and
confer
and
converse
with
the
God
of
Comfort
without
a
great
deal
,
without
a
world
of
comfort
:
great
crosses
drive
us
to
this
,
and
therefore
then
we
have
great
comfort
.
What
use
may
we
make
of
this
?
first
for
our selves
,
we
would
not
fear
nor
faint
neither
faint
in
troubles
,
nor
fear
troubles
:
faint
not
in
them
,
we
shall
have
comfort
proportionable
,
and
let
us
not
fear
troubles
before
they
come
,
or
any
measure
of
them
,
proportionable
to
the
measure
of
our
afflictions
shall
be
our
comfort
.
Let
us
not
fear
any
thing
we
shall
suffer
in
this
world
,
in
a
good
cause
;
for
as
we
suffer
so
we
shall
receive
from
God
;
we
fear
our
own
good
.
For
it
is
better
to
have
the
comfort
we
shall
have
in
suffering
any
thing
for
a
good
cause
,
then
to
be
exempted
from
the
suffering
and
to
want
the
comfort
;
there
is
no
proportion
,
the
choyse
is
much
better
,
to
have
comfort
with
grievance
,
then
to
want
the
comfort
together
with
the
grievance
.
St.
Paul
would
not
have
chosen
immunity
from
suffering
,
he
would
not
have
been
exempted
from
the
crosse
to
have
wanted
his
comfort
.
For
the
disproportion
is
wide
,
and
great
,
the
comforts
are
inward
and
sweet
,
the
crosses
(
for
the
most
part
)
are
outward
.
What
are
all
the
croses
,
Disproportions
of
sufferings
and
comfort
.
and
sufferings
in
this
world
?
(
set
aside
an
afflicted
conscience
)
it
is
but
brushing
of
the
garment
(
as
it
were
)
some
outward
thing
in
the
outward
man
,
but
the
comforts
are
inward
and
deep
.
But
what
if
there
be
inward
grievances
too
?
Then
we
have
deeper
comforts
then
they
:
the
crosse
is
never
so
deep
but
the
comfort
is
deeper
,
Oh
the
depth
of
the
wisedom
and
love
of
God!
there
is
the
part
and
dimension
of
Gods
love
,
the
depth
of
it
.
There
is
a
depth
in
crosses
.
Out
of
the
deep
have
I
cryed
to
thee
.
But
there
is
a
deeper
depth
of
comfort
,
there
is
a
hand
under
to
fetch
us
up
at
the
lowest
,
Thy
right
hand
is
upon
me
,
and
thy
left
hand
is
under
me
saith
the
Church
to
God
:
there
is
comfort
lower
,
and
deeper
then
the
greivance
,
though
it
be
inward
,
spirituall
greivance
.
Nay
,
of
all
grievances
,
(
I
know
what
I
speak
a
little
of
mine
own
experience
,
and
it
is
true
in
the
experience
of
all
Ministers
,
and
Christians
)
that
there
is
none
that
have
more
help
then
they
that
are
exercised
with
spirituall
temptations
of
conscience
,
they
are
forced
to
search
for
deep
comforts
,
shallow
comforts
will
not
serve
their
turn
,
and
when
they
have
them
,
they
keep
them
,
and
make
much
of
them
,
they
have
more
retired
and
deep
thoughts
of
Christ
,
and
of
comforts
then
other
people
,
who
as
they
are
strangers
to
their
crosses
,
so
they
are
strangers
to
their
comfort
.
There
is
no
degree
of
proportion
between
the
crosses
and
the
comforts
,
the
crosses
are
momentary
,
the
comforts
are
growing
,
the
crosses
make
us
not
aw●…it
the
worse
,
and
the
comforts
make
us
better
.
Feare
nothing
therefore
,
but
go
on
in
the
wayes
of
religion
,
and
never
be
discouraged
to
suffer
in
a
good
cause
for
feare
of
men
,
to
think
,
oh
this
will
come
,
and
that
will
come
.
No
,
no
,
if
the
sufferings
grow
,
the
comforts
shall
grow
with
it
,
be
of
good
comfort
.
Again
,
Another
use
may
be
,
that
we
judge
aright
of
those
that
are
disgraced
in
the
world
,
if
their
cause
be
good
,
that
we
should
not
have
distastfull
Use
2.
To
judge
aright
of
those
that
are
afflicted
.
conceits
of
them
(
as
indeed
suffering
breeds
distast
naturally
in
men
,
they
love
men
in
a
flourishing
estate
,
and
distast
them
suffering
,
but
that
is
corruption
of
men
,
but
)
God
is
the
nearest
to
them
then
,
nearer
then
ever
he
was
,
and
their
comforts
increase
with
their
crosses
.
In
the
conunction
between
the
Sun
and
the
Moon
;
(
as
by
expaerience
we
see
)
in
the
space
between
the
old
and
new
Moon
,
there
is
a
time
of
conjunction
,
we
think
the
Moon
to
be
lost
in
that
time
,
because
we
see
her
not
:
but
the
Simile
.
Moon
is
more
inlightened
then
,
then
ever
she
was
in
her self
,
but
here
is
the
reason
,
the
light
part
of
the
Moon
is
turned
to
the
Sun-ward
,
to
heaven-ward
,
and
the
darke
part
is
turned
toward
the
earth
:
So
a
Christian
in
crosses
,
and
abasement
,
seems
to
be
a
darke
creature
,
but
he
is
more
inlightned
then
,
then
ever
before
;
why
?
his
light
part
is
to
God-ward
,
it
is
not
seen
of
the
world
,
the
world
sees
his
crosses
,
but
they
doe
not
see
his
comforts
,
and
as
the
Moon
is
nearer
the
Sun
at
that
time
then
at
other
times
:
so
the
soul
hath
to
deale
with
God
in
afflictions
,
it
is
nearer
to
God
,
and
his
dark
side
is
toward
the
world
.
As
the
World
sees
the
Moons
Eclipse
,
so
the
world
sees
our
darknesse
,
but
not
our
inward
comforts
,
therefore
we
should
judge
aright
of
others
in
this
case
.
Another
use
shal
be
of
thankfulness
to
God
,
that
besides
the
comforts
of
heaven
(
which
are
not
to
be
spoken
of
,
and
which
we
shal
not
know
till
we
Use
3.
Thankfulness
come
to
feel
them
)
besides
the
great
comfort
we
have
to
be
free
from
Hell
,
that
we
have
a
measure
of
comfort
here
in
this
world
,
in
our
pilgrimage
,
and
absence
from
Heaven
,
such
a
measure
of
comfort
,
as
may
carry
us
with
comfort
along
.
We
ought
to
be
thankfull
to
God
,
not
onely
for
redemption
,
and
glorification
,
but
that
God
comforts
us
in
our
pilgrimage
,
that
he
mingles
crosses
with
comforts
,
nay
,
that
in
this
world
our
comforts
are
more
then
our
crosses
.
Some
may
object
,
I
,
but
my
crosses
are
more
then
my
comforts
.
Are
they
so
?
dost
thou
suffer
in
a
good
cause
or
no
?
if
thou
dost
,
thy
Object
.
comforts
are
more
then
thy
crosses
,
if
there
be
not
a
fault
in
thee
.
Answ.
What
shall
I
doe
therefore
?
First
,
Take
this
direction
in
suffering
,
pull
out
the
sting
of
sin
,
though
we
suffer
in
never
so
good
a
cause
,
for
in
one
suffering
God
aims
at
divers
What
hinders
comfort
in
afflictions
.
things
.
God
in
thy
suffering
aims
at
thy
correction
as
well
as
at
the
exercise
of
thy
grace
,
and
at
thy
comfort
;
therefore
,
let
affliction
have
the
correcting
and
amending
part
first
,
and
then
the
comforting
part
will
ollow
.
Though
the
cause
be
good
,
yet
Gods
Children
oft
times
want
comfort
till
afterward
.
Why
?
They
have
not
renewed
their
repentance
,
and
cleansed
their
souls
,
they
have
not
pulled
out
the
sting
,
when
they
have
repented
of
their
personall
sins
that
lye
upon
them
,
and
gone
back
to
the
sins
of
their
youth
,
and
then
renewed
their
Covenant
with
God
,
and
their
purposes
for
the
time
to
come
,
then
comes
comfort
and
not
before
;
Therefore
it
is
no
disparagement
to
a
good
cause
,
that
sometimes
Christians
find
not
present
comfort
,
they
have
personall
sins
that
hang
on
them
,
that
are
not
repented
of
,
which
God
intends
to
amend
them
of
,
as
well
as
to
honour
them
by
suffering
in
his
cause
.
Againe
,
if
Gods
Children
complain
,
that
their
sufferings
are
above
their
strength
,
and
above
measure
,
and
desire
God
to
weigh
their
afflictions
,
they
are
so
great
,
as
Job
saith
;
It
is
the
speech
of
sense
,
and
not
of
faith
,
it
is
the
speech
of
the
fit
,
and
not
of
the
state
(
there
is
a
fit
and
a
state
)
it
is
no
matter
what
they
say
in
their
fit
,
then
the
flesh
and
sense
speak
,
and
not
grace
and
faith
at
that
time
;
If
they
judge
by
sense
,
then
they
judge
so
,
but
we
know
that
reason
corrects
the
errours
of
sense
,
and
faith
corrects
the
errours
of
reason
;
but
what
do
they
say
in
their
constant
state
?
their
comforts
are
answerable
to
their
crosses
,
either
in
suffering
or
afterwards
,
though
not
alway
at
the
same
time
.
So
much
for
that
.
But
this
will
be
abused
by
carnall
persons
,
we
speak
of
abundance
of
comfort
,
but
it
is
to
those
that
have
interest
in
it
:
the
book
of
God
speaks
No
comfort
to
wicked
men
.
no
comfort
to
persons
that
live
in
sin
,
and
will
do
so
:
we
speak
comfort
to
those
that
are
broken-hearted
for
their
sins
,
that
are
content
to
indure
the
reproach
of
religion
in
despight
of
the
world
,
that
will
beare
the
cross
of
Christ
:
For
the
other
,
as
their
jollity
increaseth
in
the
world
,
so
their
crosses
and
troubles
shall
increase
.
As
it
is
said
Revel.
18.
17.
of
mysticall
Babylon
the
Church
of
Rome
,
that
hath
flourished
in
the
world
a
great
while
,
and
sate
as
a
Queen
and
blessed
her self
,
As
she
gloried
herself
,
and
lived
deliciously
,
so
much
torment
and
sorrow
give
her
.
So
it
is
true
,
of
every
wicked
man
,
that
is
in
an
evill
course
,
and
will
be
,
and
as
the
Scripture
phrase
is
,
blesseth
himself
in
an
evil
course
,
they
shall
be
sure
of
the
curse
of
God
,
and
not
of
comfort
:
for
in
what
proportion
they
have
delighted
themselves
in
this
world
in
sin
,
in
that
proportion
they
shall
have
torment
of
conscience
(
if
conscience
be
awaked
)
in
this
world
,
and
in
that
proportion
,
they
shall
have
torment
in
the
world
to
come
:
As
sin
is
growing
,
so
rods
are
growing
for
them
;
wicked
men
,
saith
St.
Paul
,
they
grow
worse
and
worse
,
the
more
they
sin
,
the
more
they
may
,
they
sink
in
rebellion
,
and
the
more
they
sink
in
rebellion
,
the
more
they
sink
in
the
state
of
damnation
,
they
fill
up
the
measure
of
their
sins
,
and
treasure
up
the
wrath
of
God
against
the
day
of
wrath
.
Whosoever
thou
art
that
livest
in
a
sinfull
course
,
and
wilt
do
so
in
spight
of
Gods
Ordinance
,
in
spight
of
the
motions
of
the
spirit
,
that
hast
the
good
motions
of
the
spirit
knocking
at
thy
soule
,
and
yet
wilt
rather
refuse
comfort
then
take
comfort
together
with
direction
:
go
on
still
in
this
thy
wicked
course
,
but
remember
as
thy
comforts
increase
in
this
world
,
so
thy
torment
is
increasing
.
And
here
is
the
disproportion
between
Gods
children
and
others
,
they
have
their
sufferings
first
,
and
their
comfort
afterward
,
but
others
have
their
pleasure
first
,
and
their
torment
after
,
theirs
are
for
a
time
,
but
others
for
ever
.
Thus
we
see
what
we
may
comfortably
observe
from
this
,
that
comforts
increase
as
crosses
increase
.
A
Word
of
the
fourth
and
last
point
.
How
comes
this
to
pass
,
that
as
our
afflictions
abound
,
so
our
consolations
abound
?
Doct.
4.
Consolation
〈◊〉
bounds
by
Christ
.
They
abound
by
Chrst
,
saith
the
Apostle
,
God
the
Father
,
he
is
the
God
of
comfort
.
the
Holy-Ghost
is
the
Comforter
:
but
how
comes
this
to
pass
,
that
we
that
are
not
the
Objects
of
comfort
,
but
of
confusion
,
should
have
God
the
Father
to
be
the
God
of
comfort
,
and
the
Holy-Ghost
to
be
our
comforter
?
Oh
it
is
that
Jesus
Christ
the
great
peace-maker
hath
satisfied
God
,
and
procured
the
Holy-Ghost
:
for
the
holy-Ghost
is
procured
by
the
satisfaction
and
death
of
Christ
,
and
he
was
sent
after
the
resurrection
and
ascension
of
Christ
.
Therefore
Christ
is
called
,
the
consolation
of
Israel
,
and
those
that
waited
for
Christ
,
waited
for
the
consolation
of
Israel
.
All
comfort
is
hid
in
Christ
,
he
is
the
store-house
of
comfort
,
we
have
it
through
him
,
and
by
him
,
and
in
him
:
For
that
God
is
the
Father
of
comfort
,
it
is
because
Christ
is
our
Mediatour
and
Intercessour
in
Heaven
,
that
the
Holy-Ghost
is
the
comforter
,
it
is
because
Christ
sent
him
;
and
the
comforts
of
the
holy-Ghost
are
fetched
from
Christ
,
from
the
death
of
Christ
,
or
the
ascention
of
Christ
,
from
some
argument
from
Christ
.
Whatsoever
comforteth
the
soule
,
the
Holy-Ghost
doth
it
by
fetching
some
argument
from
Christ
,
from
his
satisfaction
,
from
his
worth
,
from
his
intercession
in
Heaven
,
something
in
Christ
it
is
:
So
Christ
by
his
Spirit
doth
comfort
,
and
the
reasons
fetched
by
the
Spirit
are
from
Christ
,
therefore
it
is
by
Christ
.
What
is
the
reason
that
a
Christian
soule
doth
not
feare
God
,
as
a
consuming
fire
,
but
can
look
upon
him
with
comfort
?
?
It
is
because
God
hath
received
satisfaction
by
Christ
.
What
is
the
reason
that
a
Christian
soule
feares
not
Hell
,
but
thinks
of
it
with
comfort
?
Christ
hath
conquered
Hell
,
and
Satan
.
What
is
the
reason
that
a
Christian
feares
not
death
?
Christ
by
death
hath
overcome
death
,
and
him
that
had
the
power
of
death
,
the
Devill
:
Christ
is
mine
saith
the
Christian
soule
,
therefore
I
do
not
feare
it
,
but
think
of
it
with
comfort
,
because
a
Christian
is
more
then
a
Conquerour
over
all
these
.
What
is
the
reason
that
a
Christian
is
not
afraid
of
his
corruptions
and
sins
?
He
knows
that
God
for
Christs
sake
will
pardon
them
,
and
that
the
remainder
of
his
corruptions
will
worke
to
his
humiliation
,
and
to
his
good
,
All
shall
work
for
the
best
to
them
that
love
God
.
What
is
the
reason
that
there
is
not
any
thing
in
the
world
but
it
is
comfortable
to
a
Christian
?
When
he
thinks
of
God
,
he
thinks
of
him
as
a
Father
of
comfort
,
when
he
thinks
of
the
Holy-Ghost
,
he
thinks
of
him
as
a
spirit
of
comfort
;
when
he
thinks
of
Angels
,
he
thinks
of
them
as
his
attendants
;
when
he
thinks
of
Heaven
,
he
thinks
of
it
as
of
his
inheritance
;
he
thinks
of
Saints
as
a
communion
whereof
he
is
partaker
:
whence
is
all
this
?
By
Christ
who
hath
made
God
our
Father
,
the
holy-Ghost
our
Comforter
,
who
hath
made
Angels
ours
,
Saints
ours
,
heaven
ours
,
earth
ours
,
Devils
ours
,
death
ours
,
all
ours
in
issue
.
For
God
being
turned
in
love
to
us
,
all
is
turned
,
our
crosses
are
no
curses
now
,
but
comforts
,
and
the
bitterest
crosses
yield
the
sweetst
comforts
.
All
this
is
by
Christ
,
that
hath
turned
the
course
of
things
,
and
hid
blessings
in
the
greatest
crosses
that
ever
were
.
And
this
he
did
in
himself
,
before
he
doth
it
in
us
:
for
did
not
his
greatest
crosses
tend
to
his
greatest
glory
?
who
ever
in
the
world
was
abased
as
our
head
Christ
Jesus
was
?
that
made
him
crie
:
My
God
,
my
God
,
why
hast
thou
forsaken
mee
?
All
the
Creatures
in
the
world
would
have
sunk
under
the
sufferings
that
Christ
indured
,
what
abasement
to
the
abasement
of
Christ
?
and
what
glorie
to
the
glorie
of
Christ
?
Phil
2.
He
humbled
himself
to
the
death
of
the
cross
,
wherefore
God
gave
him
a
name
above
all
names
,
that
at
the
name
of
Jesus
euery
knee
should
bow
,
both
of
things
in
heaven
,
and
things
in
earth
,
and
things
under
the
earth
.
Now
as
it
was
in
our
head
,
his
greatest
abasement
ushered
in
his
greatest
glorie
;
so
it
shall
be
in
us
,
our
greatest
crosses
are
before
our
greatest
comforts
,
he
is
our
President
,
he
is
the
exemplarie
cause
as
well
as
the
efficient
working
cause
,
it
is
by
Christ
all
this
,
that
consolations
abound
in
us
,
it
was
performed
first
in
him
,
and
shall
be
by
him
,
by
his
Spirit
to
the
end
of
the
world
.
The
use
that
we
are
to
make
of
this
,
is
,
that
in
all
our
sufferings
,
before
Use.
To
study
Christ
.
we
come
to
Heaven
,
we
should
look
to
Christ
,
he
hath
turned
all
things
:
let
us
study
Christ
,
and
fetch
comfort
from
him
:
our
flesh
was
abased
in
him
,
our
flesh
is
glorified
in
him
now
in
Heaven
,
in
his
person
.
And
so
it
must
be
in
our
own
persons
,
our
flesh
must
be
abased
,
and
then
as
he
is
glorious
in
Heaven
,
so
shall
we
be
in
our selves
:
That
very
Spirit
that
raised
and
advanced
him
at
the
lowest
,
that
very
spirit
(
there
being
but
one
spirit
in
the
head
and
members
)
in
our
greatest
abasement
shall
vouchsafe
us
the
greatest
advancement
,
that
we
can
look
for
,
to
sit
at
the
right
hand
of
God
,
to
reigne
with
Christ
:
for
if
we
suffer
with
him
,
we
shall
reign
with
him
.
And
hence
you
may
have
a
reason
likewise
,
why
Christians
have
no
more
comfort
;
they
doe
not
studie
Christ
enough
,
they
consider
not
Why
Christians
are
no
more
comfortable
.
Christ
,
and
the
neernesse
wherein
Christ
is
to
them
.
and
they
to
Christ
,
that
both
make
one
Christ
,
they
doe
not
consider
how
Christ
hath
sweetned
all
,
he
hath
turned
God
,
and
turned
all
to
us
:
he
hath
made
God
our
Father
,
and
in
him
all
things
favourable
unto
us
,
:
so
that
now
the
fire
is
our
friend
,
the
Stone
,
and
the
Gout
,
and
all
diseases
,
disgrace
and
temptation
,
all
are
at
peace
and
league
with
us
:
all
is
turned
in
the
use
and
issue
to
good
,
to
the
help
and
comfort
of
Gods
Children
:
All
things
are
yours
,
and
you
are
Christs
,
and
Christ
is
Gods
,
2
Cor.
3.
ult.
There
is
not
the
worst
thing
but
it
is
at
peace
with
us
:
because
the
malignant
power
it
hath
(
in
order
to
damnation
)
is
taken
away
:
now
it
doth
not
hurt
us
,
but
there
is
a
soveraigne
curing
power
to
turne
it
to
good
.
I
confesse
Gods
Children
are
discomforted
,
but
then
they
wrong
their
principles
,
they
wrong
their
grounds
,
their
religion
,
their
Saviour
,
they
wrong
all
the
comforts
they
have
interest
in
,
because
they
do
not
improve
them
,
when
occasion
serves
,
As
Job
is
checked
,
Hast
thou
forgot
the
consolations
of
the
Almighty
?
or
why
dost
thou
forget
them
?
so
if
we
have
consolations
Job
15.
11.
and
forget
them
,
and
dote
,
and
pore
upon
our
grievance
,
it
is
just
with
God
to
leave
us
comfortless
,
not
that
we
want
any
comfort
,
but
we
flatter
our
grievance
and
forget
our
comfort
.
Let
us
change
our
object
,
and
when
we
have
looked
upon
our
grievance
,
and
been
humbled
in
the
sight
of
our
sins
,
let
us
look
upon
the
promises
,
let
us
look
upon
Christ
in
glory
,
and
see
our selves
in
Heaven
triumphing
with
him
.
What
can
terrifie
a
Soul
?
not
Death
it self
,
when
it
sees
it self
in
Christ
Triumphing
,
Faith
sees
me
as
well
Triumphing
in
Heaven
and
sitting
at
the
Right
Hand
of
God
,
as
it
doth
Christ
;
for
it
knowes
I
am
a
Member
of
Christ
,
and
whatsoever
is
between
me
and
that
happiness
,
that
is
reserved
for
me
in
Heaven
,
I
shall
triumph
over
it
.
Christ
triumphed
in
his
own
person
,
over
death
,
Hell
,
sin
,
the
Grave
,
the
Devil
,
and
she
will
triumph
in
me
his
mysticall
body
,
what
he
hath
done
in
himself
,
he
will
doe
in
me
.
This
faith
will
overcome
the
world
;
and
the
Devill
,
and
Hell
,
and
all
that
is
between
us
and
Heaven
.
A
Christian
that
sees
himself
sitting
at
the
right
hand
of
God
with
Christ
,
triumphing
with
him
,
he
is
discouraged
at
nothing
:
for
faith
that
makes
things
to
come
present
,
it
sees
him
conquering
alreadie
.
Let
us
be
exhorted
to
joy
,
Rejoyce
,
and
again
I
say
rejoyce
,
we
have
reason
to
do
so
,
if
we
look
to
our
grounds
;
but
when
we
yield
to
Satan
,
and
our
own
flesh
,
we
robb
God
of
his
glory
and
our selves
of
comfort
,
but
we
may
thank
our selves
for
it
.
But
I
come
to
the
sixth
verse
,
wherein
the
Apostle
inlargeth
himself
,
by
shewing
the
end
of
his
sufferings
in
regard
of
them
,
by
setting
downe
both
parts
,
both
affliction
and
comfort
.
VERS.
VI.
Whether
we
be
afflicted
,
it
is
for
your
consolation
,
and
salvation
,
or
whether
we
be
comforted
,
it
is
for
your
consolation
and
salvation
.
IT
is
much
in
every
thing
,
how
the
mind
is
prepared
to
receive
what
is
spoken
:
the
Apostle
therefore
to
make
way
for
himself
in
their
hearts
,
he
removes
therefore
scandall
from
his
sufferings
,
and
he
shews
that
it
was
so
farre
,
that
they
should
take
offence
at
it
,
that
they
ought
to
do
as
he
did
,
to
bless
God
for
it
:
for
as
the
sufferings
of
Christ
abounded
in
him
,
so
his
comfort
abounded
And
because
they
should
think
themselves
no
way
hurt
by
his
sufferings
,
and
base
usage
in
the
world
,
he
tels
them
in
the
verse
,
that
all
was
for
their
good
:
no
man
should
be
offended
at
his
own
good
:
they
had
no
reason
to
take
scandall
at
that
which
was
for
their
good
,
but
saith
he
,
if
you
think
basely
of
me
for
my
sufferings
,
you
think
basely
of
your
own
comfort
:
for
my
sufferings
are
for
your
good
,
and
my
comforts
are
for
your
good
;
whether
I
suffer
or
be
comforted
,
it
is
or
you
.
The
crosse
is
a
distastfull
thing
to
us
,
and
likewise
the
crosse
in
others
is
a
distastefull
thing
,
not
onely
distastfull
,
and
bitter
to
us
but
shamefull
.
St.
Paul
knowing
this
,
because
he
would
(
as
I
said
)
work
himself
into
their
good
conceit
,
that
he
might
prevaile
with
them
for
their
good
saith
he
,
you
ought
not
to
think
a
whit
the
worse
of
me
for
this
,
for
all
is
for
you
.
So
you
see
the
scope
of
the
words
,
Whether
we
be
afflicted
,
it
is
for
your
&c.
But
first
he
speakes
of
affliction
alone
,
and
then
of
comfort
alone
.
If
we
be
afflicted
,
it
is
for
your
good
,
and
if
we
be
comforted
it
is
for
your
good
.
His
reason
is
;
because
sometimes
afflictions
appeare
without
comfort
:
therefore
he
saith
not
,
If
we
be
comforted
onely
it
is
for
your
good
,
but
if
we
be
afflicted
it
is
for
your
good
.
Sometimes
comfort
is
before
our
afflictions
,
that
we
may
indure
it
the
better
God
cheares
us
to
it
;
Sometimes
God
sheds
his
Spirit
in
affliction
,
that
there
is
abundance
of
comfort
in
it
:
but
for
the
most
part
it
comes
after
,
after
we
have
waited
:
but
in
it
there
is
always
such
a
measure
of
comfort
,
that
supports
us
that
we
sink
not
:
yet
the
speciall
degree
of
comfort
usually
comes
after
;
therefore
he
speaks
of
affliction
in
the
first
place
.
If
I
be
afflicted
it
is
for
you
,
&c.
The
Point
is
easie
,
that
The
afflictions
of
the
Saints
are
for
the
good
of
others
.
The
afflictions
of
Gods
Church
are
Gods
peoples
,
especially
the
afflictions
Doct.
The
afflictions
of
the
Saints
for
the
good
of
others
.
of
Pastors
,
and
Leaders
of
Gods
Armie
,
God
singles
out
some
to
suffer
for
the
good
of
others
;
the
good
especially
of
consolation
,
and
salvation
,
for
these
two
goods
.
How
can
this
be
that
the
afflictions
of
Gods
people
,
are
for
the
consolation
and
salvation
of
others
?
I
answer
,
many
wayes
,
as
we
shall
see
afterwards
more
particularly
:
but
onely
now
to
make
way
.
Afflictions
are
for
the
good
and
comfort
of
others
,
because
we
have
their
example
in
suffering
,
to
traine
us
up
how
to
suffer
:
Example
is
a
forcible
kinde
of
teaching
;
therefore
(
saith
the
Apostle
)
our
afflictions
are
for
you
,
to
lead
,
and
teach
you
the
way
how
to
suffer
.
Words
are
not
enough
,
especially
in
matter
of
suffering
,
there
must
be
some
example
;
therefore
Christ
from
Heaven
came
,
not
onely
to
redeem
us
,
but
to
teach
us
;
not
onely
by
words
but
by
example
,
how
to
doe
,
and
suffer
willingly
,
and
chearfully
,
and
stoutly
in
obedience
to
God
as
he
did
.
Again
,
Afflictions
doe
good
to
others
by
ministring
occasion
to
them
,
to
search
deeper
into
the
cause
:
when
they
they
see
the
people
of
God
are
so
used
,
they
take
occasion
hereby
to
enquire
what
is
the
cause
,
and
so
take
occasion
to
be
instructed
deeply
in
matters
of
Religion
:
for
mans
nature
is
inquisitive
,
and
grace
takes
the
hint
of
any
thing
:
What
is
the
matter
that
such
and
such
indure
such
things
?
Hereupon
I
say
they
come
to
be
better
grounded
in
the
cause
,
&
little
occasions
oft
times
are
the
beginnings
of
great
matters
:
by
reason
that
the
spirit
as
well
as
wit
is
of
a
working
nature
,
and
will
draw
one
thing
from
another
.
We
see
what
a
great
Tree
riseth
of
a
little
seed
,
how
a
little
thing
upon
report
worketh
conversion
▪
Naaman
the
Assyrian
had
a
Servant
,
and
she
told
him
that
there
was
a
Prophet
in
Jurie
that
was
a
famous
man
,
that
did
great
matters
,
and
if
he
would
go
to
him
,
he
should
be
cured
of
his
leprosie
;
that
little
occasion
being
ministred
Naaman
comes
to
the
Prophet
,
and
he
was
cured
of
a
double
leprosie
,
both
of
soule
and
body
,
and
went
home
a
good
man
;
so
by
way
of
ministring
occasion
of
inquisition
the
sufferings
of
others
doe
good
.
And
then
seeing
the
constant
and
resolute
spirits
of
those
that
suffer
it
,
doth
them
good
and
comforts
them
:
for
,
first
it
makes
them
conceive
we
of
the
cause
,
certainly
these
men
that
suffer
constantly
,
and
chearefully
,
it
is
a
good
cause
that
they
suffer
for
,
when
they
see
the
cause
is
such
a
resolution
and
courage
in
the
sufferers
.
And
it
makes
them
in
love
with
,
and
begin
to
think
well
of
the
persons
,
when
they
can
deny
themselves
,
surely
these
men
care
not
for
the
pleasures
and
vanities
of
the
world
,
that
can
indure
to
suffer
these
.
So
Justin
Martyr
saith
when
he
saw
Christians
suffer
,
he
thought
they
were
men
that
cared
not
for
pleasures
;
for
if
they
had
,
they
would
not
suffer
these
things
.
Besides
,
They
can
gather
from
the
presence
of
Gods
spirit
,
imboldening
4.
They
gather
assurance
of
the
same
assistance
.
the
sufferers
,
what
they
may
hope
for
themselves
if
they
should
suffer
.
They
may
reason
thus
;
Is
God
by
his
spirit
so
full
and
so
strong
in
these
that
are
flesh
and
blood
as
we
are
?
is
he
so
strong
in
women
,
in
young
men
,
in
aged
men
,
that
neither
their
yeares
,
nor
their
sex
,
nor
their
tenderness
,
can
any
kind
of
way
hinder
them
from
these
kind
of
abasements
,
and
sharp
sufferings
?
surely
the
same
spirit
of
God
will
be
as
strong
in
me
,
if
I
stand
out
in
the
same
cause
,
and
carrie
my self
as
they
do
;
and
there
is
good
reason
,
for
God
is
the
same
God
,
the
spirit
is
the
same
spirit
,
the
cause
is
the
same
cause
,
therefore
it
is
no
false
reasoning
:
I
may
upon
a
good
presumption
hope
for
the
presence
,
and
assistance
of
the
Spirit
of
God
to
inable
and
strengthen
me
as
he
did
them
;
for
the
same
Spirit
of
Godwill
be
strong
in
all
.
And
this
is
partly
likewise
in
the
intent
of
them
that
suffer
:
There
is
a
5.
It
is
Gods
intent
,
and
their
intent
that
suffer
double
intent
;
it
is
the
intent
of
God
to
single
them
out
to
suffer
for
the
good
of
others
;
and
it
is
their
intent
to
suffer
that
others
may
have
good
.
This
is
one
reason
,
why
they
are
willing
rather
to
suffer
shame
,
or
bodily
punishment
,
then
they
will
hinder
others
of
the
good
they
may
take
by
their
suffering
.
So
it
is
Gods
end
,
and
their
end
.
It
is
for
your
consolation
,
in
Gods
intent
,
and
in
my
intent
and
purpose
,
and
in
the
event
it self
:
Thus
you
see
how
afflictions
suffered
in
good
cause
,
help
for
the
consolation
and
salvation
even
of
others
:
the
example
of
those
that
suffer
flow
into
the
mind
,
and
insinuate
into
the
judgment
and
affection
of
the
beholders
many
wayes
.
And
this
the
Factors
of
Antichrist
know
very
well
:
for
if
ever
there
be
any
persecution
again
,
we
shall
hardly
have
fire
and
fagor
,
that
they
may
not
give
example
;
they
will
come
to
Gun-powder
plots
and
Massacres
,
and
such
violent
courses
to
sweep
away
all
.
They
know
if
it
come
to
matter
of
example
once
,
the
grace
of
God
in
his
children
,
and
the
presence
of
his
Spirit
,
that
shall
appeare
to
others
,
it
is
of
a
wondrous
working
force
,
they
are
wise
enough
to
know
that
,
the
Devill
teacheth
them
that
wit
,
when
he
hath
been
put
by
all
his
other
shifts
.
If
it
be
so
that
the
sufferings
of
Gods
Children
are
for
the
good
of
others
,
then
to
make
some
use
of
it
.
Let
us
not
take
any
offence
at
the
cause
of
religion
for
suffering
:
we
ought
not
to
have
an
ill
conceit
of
a
cause
for
suffering
,
but
rather
think
Use
1.
the
better
of
it
.
I
speak
it
is
in
this
regard
,
we
have
many
that
will
honour
the
Martyrs
that
are
dead
,
that
are
recorded
in
the
book
,
but
if
any
suffer
in
the
present
view
,
before
their
eyes
,
they
are
disgracefull
to
them
.
This
should
not
be
.
For
first
of
all
,
if
the
cause
be
good
,
the
end
of
good
men
(
by
the
help
of
the
spirit
of
God
)
is
for
thy
good
.
Was
it
not
a
cruell
thing
in
Saul
to
strike
at
David
when
he
played
on
his
Harpe
,
when
he
sought
his
good
and
easement
?
To
kill
a
Nightingale
in
singing
,
it
is
a
barbarous
thing
.
Gods
Children
by
all
that
they
suffer
intend
the
good
of
others
:
now
to
hurt
and
and
maligne
them
in
doing
good
,
to
persecute
them
that
indure
ill
for
our
good
,
or
that
labour
and
do
any
thing
for
our
good
,
it
is
a
barbarous
savage
thing
:
All
is
for
the
Elect
,
I
suffer
not
for
the
Elects
sake
,
saith
St.
Paul
in
2.
Tim.
so
my
sufferings
are
for
you
.
We
may
know
we
are
elected
of
God
,
if
we
take
good
by
the
sufferings
of
others
,
if
we
take
no
scandall
,
and
offence
,
and
doe
not
add
affliction
to
the
afflicted
,
for
all
is
in
Gods
intent
,
and
in
their
intent
for
our
good
.
For
instance
(
a
little
to
enlighten
the
point
,
because
it
is
not
usually
stood
on
,
and
it
is
a
notion
that
may
help
our
conceits
of
the
excellent
estate
of
Gods
Children
)
Reprobation
(
to
go
as
high
as
we
may
)
it
is
for
their
good
,
to
shew
mercy
to
them
,
to
set
by
,
and
neglect
so
many
,
and
to
single
them
out
.
The
creation
of
the
World
is
for
their
sakes
.
Gods
providence
directs
all
for
their
Good
:
for
why
doth
he
suffer
wicked
men
?
it
is
that
they
may
be
instruments
to
exercise
them
that
are
good
;
it
is
by
reflexion
,
or
some
way
for
the
cause
of
the
good
,
that
the
wicked
are
suffered
to
be
upon
the
earth
.
The
administration
of
the
world
,
it
is
not
for
the
Rebels
that
are
in
it
,
it
is
for
those
that
are
Gods
Children
,
and
he
tosseth
and
tumbleth
Empires
and
Monarchies
,
the
great
men
of
the
world
,
they
think
they
doe
great
matters
,
but
alas
all
this
is
for
the
exercise
of
the
Church
,
this
is
reductive
to
the
Church
,
by
Gods
providence
.
All
their
attempts
are
for
the
little
flock
,
for
a
few
that
are
a
despised
company
,
that
he
meanes
to
save
,
if
we
had
eyes
to
see
it
.
So
likewise
his
Ordinances
are
to
gather
this
Church
,
which
he
hath
chosen
from
all
the
world
to
himselfe
;
the
Ordinances
of
the
Ministrie
,
and
of
the
Sacraments
;
the
suffering
of
Ministers
,
the
doing
and
suffering
of
Christians
,
all
is
for
their
good
,
as
we
see
in
this
place
;
I
suffer
for
your
consolation
and
comfort
.
Heaven
and
earth
stands
for
them
,
the
Pillars
of
Heaven
and
earth
would
be
taken
asunder
,
and
all
would
come
to
a
Chaos
,
an
end
would
be
of
all
,
if
the
number
of
them
were
gathered
,
that
are
the
blessed
people
of
God
,
for
whom
al
things
are
.
The
doings
and
sufferings
of
Gods
people
(
we
doe
not
know
indeed
that
are
Ministers
,
who
belong
to
God
,
and
who
do
not
)
but
our
intent
is
to
do
good
to
those
that
are
Gods
,
and
the
issue
proves
so
,
the
rest
God
hath
his
end
in
it
to
harden
them
,
and
bring
them
to
confusion
,
to
take
excuse
from
them
:
but
the
reall
good
of
all
our
pains
and
suffering
is
the
Elects
.
Let
us
examine
,
what
good
we
take
by
Ordinances
of
God
,
and
by
To
make
use
of
examples
of
〈◊〉
.
the
sufferings
of
the
present
Church
,
and
the
sufferings
of
the
former
Church
,
doe
their
examples
animate
,
and
quicken
,
and
encourage
us
to
the
like
courses
?
It
is
a
signe
we
are
elected
of
God
,
there
is
no
greater
signe
of
a
good
estate
in
grace
,
then
a
gratious
heart
,
to
draw
good
out
of
the
examples
of
others
,
and
to
draw
good
out
of
every
thing
that
befals
us
,
because
Gods
end
in
election
,
and
his
manner
of
providence
is
to
guide
all
to
their
good
.
Again
,
we
learn
another
thing
likewise
,
how
God
over-rules
in
his
providence
,
the
projects
of
carnall
men
,
of
the
Devil
and
his
instruments
,
and
Agents
and
Factors
,
God
over-rules
all
things
,
that
which
in
it self
is
ill
,
and
in
the
intendment
of
the
inflicter
is
ill
,
yet
God
turnes
it
to
the
good
of
others
,
and
the
good
of
them
that
suffer
too
.
Satan
intends
no
such
matter
,
as
it
is
said
Isa.
10.
Nebuchadnezzar
thinks
no
such
thing
:
Ashur
the
rod
of
my
wrath
,
he
intends
no
such
matter
,
they
intend
not
the
consolation
of
Gods
,
when
they
wrong
the
Saints
of
God
,
and
so
exercise
their
patience
and
Grace
;
No
,
they
intend
their
hurt
,
and
confusions
.
It
is
no
matter
what
they
intend
,
but
God
at
the
first
,
created
light
out
of
darkness
,
and
in
his
providence
doth
great
matters
by
small
meanes
,
in
his
providence
over
his
Church
,
he
doth
raise
contraries
out
of
contraries
,
he
turns
the
wicked
proiects
of
men
to
contrary
ends
,
and
makes
all
serviceable
to
his
own
end
.
In
state-policie
,
he
is
accounted
the
wisest
man
,
that
can
make
his
enemies
instrumentall
to
his
owne
purpose
,
that
can
make
others
serve
his
own
turne
,
to
work
his
own
ends
by
others
,
that
are
his
opposites
,
and
he
had
need
of
a
great
reaching
head
,
that
can
doe
so
.
The
great
providence
of
Heaven
doth
thus
,
God
is
the
wisest
Polititian
in
the
world
:
All
other
policie
is
but
a
beam
from
that
Sun
,
he
can
make
instrumentall
,
and
serviceable
to
him
,
his
very
enemies
.
And
this
is
the
torment
of
Satan
,
that
God
over
shoots
him
in
his
own
bow
,
he
over-reacheth
him
in
his
own
policie
,
where
he
thinks
to
doe
most
harme
,
he
doth
most
good
▪
in
those
afflictions
whereby
he
thinks
to
quell
the
courage
of
the
Church
,
God
doth
exceeding
good
to
them
,
and
enlargeth
the
bounds
of
the
Church
this
way
.
It
is
an
ordinary
speech
,
The
blood
of
the
Martyrs
is
the
seed
of
the
Church
.
The
Word
of
God
is
the
seed
of
the
Church
,
how
then
is
the
blood
of
the
Martyrs
and
Sufferers
the
seed
of
the
Church
?
Thus
,
the
Word
of
God
is
the
seed
of
the
Church
,
how
?
As
it
is
in
the
Bible
,
in
the
book
?
No
,
as
it
is
published
in
preaching
,
much
more
as
it
is
published
in
confession
;
and
much
more
as
it
is
published
and
sealed
in
Martyrdome
,
by
suffering
:
the
Word
of
God
so
laid
open
,
as
not
onely
spoken
but
confessed
,
and
practised
in
life
,
and
not
onely
so
,
but
sealed
by
induring
any
thing
;
thus
it
is
the
seed
,
and
works
strongly
.
God
over-rules
all
inferiours
,
though
they
have
contrary
motions
in
their
own
intent
to
his
,
yet
he
brings
them
about
to
his
end
.
As
we
see
the
Heavens
have
a
contrary
motion
to
the
first
Heaven
,
that
carries
the
rest
,
the
primum
mobile
,
yet
they
are
turned
about
by
another
motion
,
contrary
to
the
bent
of
themselves
,
they
goe
one
way
and
are
carryed
another
.
As
we
see
in
the
wheels
of
the
Clock
,
one
runs
one
way
,
Simile
.
another
,
another
:
all
make
the
Clock
strike
,
all
serve
the
intent
of
Clock-maker
:
so
one
runns
one
way
,
and
another
,
another
.
Carnall
men
offer
disgrace
and
disparagement
to
Gods
people
;
their
intent
is
to
overthrow
all
,
to
disgrace
and
to
trample
on
the
cause
of
Religion
,
but
God
useth
contrary
wheels
,
to
make
the
Clock
strike
,
all
turnes
in
the
issue
to
his
end
.
Therefore
though
we
say
in
our
common
speech
,
that
the
Devill
is
the
God
of
this
world
,
it
is
the
Scripture
phrase
,
and
it
is
so
in
regard
of
the
wicked
that
are
under
him
,
yet
he
is
a
God
under
a
God
,
there
is
but
one
Monarch
of
the
World
,
he
is
a
God
that
hath
not
power
over
Swine
,
further
then
he
is
suffered
.
It
is
a
point
of
wondrous
comfort
,
that
though
we
be
thus
used
,
yet
there
is
an
active
providence
,
there
is
one
Monarch
,
one
great
King
that
rules
all
.
It
is
a
ground
of
patience
and
contentment
in
whatsoever
we
suffer
;
not
Ground
of
patience
to
look
to
the
next
instrument
,
but
look
to
the
over-ruling
cause
,
that
will
turn
all
in
the
issue
to
our
good
.
This
Joseph
comforted
his
Brethren
with
,
you
sent
me
and
of
an
ill
mind
too
,
but
God
turned
it
to
good
.
It
was
no
thank
to
them
,
yet
it
was
no
matter
,
he
comforted
them
in
this
,
that
God
turned
their
malice
to
his
good
,
and
to
their
good
too
,
for
he
was
sent
as
a
Steward
to
provide
for
them
.
And
it
is
one
ground
why
to
think
more
moderately
in
regard
of
anger
,
fiercenesse
against
wicked
men
,
it
is
a
ground
of
pittying
of
them
,
for
alas
poore
soules
what
do
they
!
though
they
intend
it
of
malice
,
they
are
but
instruments
and
shall
be
over-ruled
,
to
do
good
contrary
to
their
meaning
,
as
St
Paul
saith
here
,
Whether
I
be
afflicted
it
is
for
your
consolation
and
salvation
.
The
worst
intents
,
and
designes
of
the
enemies
of
Religion
,
was
for
the
consolation
and
salvation
of
the
Corinthians
.
It
is
good
to
think
of
this
before
hand
,
it
is
a
ground
of
patience
,
and
not
onely
so
,
but
of
comfort
,
and
joy
;
which
is
a
degree
above
patience
.
God
over-rules
all
thus
,
Therefore
we
should
quietly
cast
our selves
wholly
upon
him
,
willing
to
doe
and
suffer
whatsoever
he
will
have
us
,
knowing
that
he
will
direct
all
to
the
good
of
the
Church
,
to
our
comfort
and
his
own
glory
.
Again
a
further
use
may
be
this
to
teach
us
to
communicate
our
estate
to
others
,
because
it
is
for
their
Good
.
Good
is
diffusive
,
saith
St.
Paul
,
Use
3.
To
communicate
our
estate
to
others
.
all
that
I
do
or
suffer
,
it
is
for
your
good
)
to
ioyn
comfort
,
and
suffering
together
)
If
I
be
comforted
it
is
for
you
,
and
if
I
suffer
it
is
for
you
.
It
must
be
by
their
taking
notice
of
it
,
and
that
is
not
all
that
they
ought
to
take
notice
,
but
we
ought
to
let
them
take
notice
as
much
as
we
can
,
Come
Children
,
and
I
will
teach
you
the
feare
of
the
Lord
,
Psal.
34.
11.
Come
and
I
will
tell
you
what
the
Lord
hath
done
for
my
soule
:
The
righteous
shall
compasse
me
about
saith
David
.
As
when
a
man
hath
some
great
matter
to
tell
,
there
will
be
a
ring
of
people
about
him
,
desirous
to
heare
what
he
saith
,
so
saith
David
the
righteous
shall
compasse
me
about
,
when
David
had
sweet
matter
of
experience
,
to
tell
what
God
had
done
for
him
;
how
he
had
been
with
him
in
his
affliction
,
and
delivered
him
,
the
righteous
shall
compass
me
about
,
I
will
declare
it
to
others
.
For
Gods
children
make
others
case
their
owne
,
they
comfort
them
,
as
they
would
be
comforted
of
them
againe
.
As
they
ought
to
do
so
,
so
we
should
take
notice
of
their
troubles
and
deliverances
,
how
God
sanctifies
them
to
them
,
these
things
tend
to
edification
.
There
is
the
same
reason
to
one
Saint
of
God
as
to
all
,
and
God
is
the
same
to
all
in
the
like
case
.
Experiments
are
made
much
of
in
other
things
in
Physick
,
and
judged
cases
in
law
,
and
such
like
.
Tried
things
in
all
professions
are
good
:
so
tried
truths
should
be
valued
.
Now
when
a
man
teacheth
another
his
experiment
,
it
is
a
iudged
case
,
a
tried
truth
.
It
is
not
every
truth
that
will
stay
the
soule
in
the
time
of
a
great
temptation
,
but
a
truth
proved
,
a
tried
truth
.
Therefore
it
is
good
for
Parents
,
and
Governours
,
for
friends
,
and
for
all
degrees
of
men
,
to
make
it
one
way
to
spend
their
time
fruitfully
,
to
discourse
with
others
of
the
blessed
experiments
they
have
had
of
Gods
gracious
providence
,
in
the
passages
of
their
life
,
Abraham
will
teach
his
Children
,
I
will
tell
it
to
him
therefore
saith
God
.
It
is
a
meanes
for
God
to
reveale
many
things
sweetly
to
us
:
when
he
knows
we
are
of
a
communicative
spreading
disposition
:
God
gaines
by
that
meanes
,
his
glory
is
spread
,
our
grace
is
increased
,
the
good
of
others
is
multiplyed
.
To
goe
on
.
It
is
for
your
consolation
and
salvation
.
Whether
we
be
afflicted
,
or
whether
we
be
comforted
,
all
is
for
your
consolation
and
salvation
.
I
will
not
trouble
you
here
with
the
diverse
readings
of
copies
,
some
Greek
copies
want
the
word
salvation
,
but
the
most
that
the
translations
follow
,
have
both
consolation
and
salvation
:
some
have
consolation
and
salvation
in
the
first
,
but
they
repeat
it
not
in
the
second
.
Whether
we
be
comforted
,
it
is
for
your
consolation
and
salvation
,
but
because
the
more
current
have
both
,
therefore
we
will
ioyn
both
,
it
is
for
your
consolation
and
salvation
.
For
huper
in
the
Greek
it
hath
a
double
force
,
it
signifies
either
to
merit
,
hupon
,
to
procure
,
and
merit
salvation
,
and
so
we
doe
not
understand
it
,
or
huper
for
your
good
,
a
finall
cause
,
it
includes
either
a
meritorious
deserving
cause
,
or
a
finall
cause
,
Whether
I
be
afflicted
,
it
is
for
your
consolation
and
salvation
,
not
by
merit
and
desert
;
so
Christs
suffering
was
,
but
to
help
it
forward
,
in
the
execution
of
it
.
I
speak
this
to
cut
the
sinews
of
a
Popish
point
(
as
I
meet
it
)
which
is
a
cousening
point
of
their
Religion
,
which
indeed
is
not
a
point
of
religion
,
but
a
point
of
Romish
policie
,
a
point
of
cousenage
:
as
most
of
their
religion
is
but
a
trick
for
the
belly
.
They
have
devises
forsooth
of
the
Popes
treasurie
,
he
,
being
the
Treasurer
of
the
Church
,
hath
a
treasurie
;
and
what
The
Popes
treasurie
.
must
that
be
filled
with
?
with
the
merits
of
Saints
,
with
the
superabundance
:
For
,
they
can
deserve
and
procure
Heaven
for
themselves
,
and
more
then
obey
,
there
is
an
overplus
of
obedience
,
the
superabundance
of
that
is
laid
in
a
treasurie
;
and
who
should
have
the
benefit
of
that
but
the
Treasurer
of
the
Church
,
the
Pope
?
But
how
shall
the
Church
come
by
this
abundant
satisfaction
and
merit
?
They
must
buy
them
by
pardons
,
and
they
come
not
to
have
pardons
for
naught
,
but
by
purchasing
of
them
,
and
hence
come
Popish
indulgences
:
that
is
nothing
but
a
dispencing
of
the
satisfaction
,
and
merits
of
the
Saints
,
which
they
did
(
say
they
)
for
the
Church
;
abusing
such
phrases
as
these
,
when
they
had
more
then
their
own
obedience
,
they
did
good
to
others
,
and
others
had
benefit
by
it
.
A
shamefull
opinion
,
bred
in
the
dark
night
of
poperie
,
when
the
Scriptures
were
hid
,
and
when
people
did
lye
in
ignorance
,
and
it
was
meerly
to
advantage
their
own
selves
;
for
indeed
the
Scripture
saith
that
Gods
Children
did
suffer
for
the
Church
:
but
that
was
not
for
satisfaction
for
the
Church
,
but
for
the
good
of
the
Church
.
Onely
Christs
death
was
satisfactory
;
Christ
is
the
onely
treasurie
of
the
Church
,
and
the
satisfaction
of
Christ
,
They
think
they
merit
by
their
sufferings
,
when
they
suffer
for
their
merits
:
And
they
think
they
merit
not
onely
for
themselves
,
but
for
others
too
,
which
is
a
Diabolicall
sarcasme
.
The
Devill
mocks
them
that
way
,
he
makes
them
ignorant
of
themselves
.
Alas
,
that
a
silly
sinfull
man
,
should
think
to
do
enough
for
himself
,
and
more
then
enough
,
enough
for
others
!
The
wise
Virgins
had
but
oyle
enough
for
themselves
,
they
had
none
for
others
,
but
these
wise
Virgins
,
have
more
then
for
themselves
,
they
have
for
others
too
.
It
is
not
worth
the
standing
on
,
to
hinder
better
and
more
comfortable
things
.
The
phrase
runs
in
this
sense
,
when
it
is
meant
of
Christ
,
Christ
suffered
for
our
satisfaction
,
for
our
redemption
.
And
Leo
the
Pope
,
one
of
the
the
best
of
their
Popes
,
and
in
his
rank
,
a
holy
man
in
his
time
,
he
saith
excellent
well
for
this
,
sanctorum
preciosamors
,
&c.
The
death
of
the
Saints
is
prcious
,
but
the
death
of
no
Saint
is
a
propitiation
for
others
:
their
death
is
sanctified
,
but
not
propitiatorie
to
others
:
Therefore
singularis
singulis
;
all
the
Saints
,
their
death
was
for
themselves
.
It
is
an
excellent
speech
solus
Christus
,
&c.
every
other
besides
Christ
,
their
death
was
singular
,
it
went
not
out
of
their
own
persons
to
do
others
good
,
otherwise
then
by
an
exemplary
course
(
as
St.
Paul
speaks
here
)
but
onely
Christ
it
is
,
in
whom
all
dyed
,
in
whom
all
are
crucified
,
in
whom
all
are
raised
,
in
whom
all
ascend
,
in
whom
all
are
glorified
:
As
publique
Adam
his
death
was
for
all
;
he
was
not
considerable
in
his
death
,
as
one
man
,
but
as
a
second
Adam
;
who
by
his
publique
obedience
,
as
the
first
publique
person
by
his
disobedience
infected
all
;
so
he
by
his
obedience
and
satisfaction
,
by
his
passive
obedience
especially
when
he
shut
up
his
obedience
in
death
,
all
dyed
in
him
,
it
was
as
much
as
if
all
had
dyed
,
as
if
all
had
been
crucified
,
and
risen
in
him
.
The
meaning
is
therefore
,
Whether
we
be
afflicted
,
it
is
for
your
consolation
and
salvation
,
to
help
it
forward
,
to
help
forward
your
comfort
,
by
way
of
example
,
and
not
by
way
of
satisfaction
and
merit
any
kind
of
way
.
Doe
but
consider
this
one
reason
,
(
and
so
I
will
end
the
point
)
there
was
no
Saint
that
ever
merited
heaven
by
his
own
satisfaction
(
therefore
he
could
not
doe
good
to
others
,
by
way
of
satisfaction
)
how
do
you
prove
that
?
By
that
excellent
speech
,
in
Rom.
8.
The
sufferings
of
this
world
are
not
worthy
of
the
glory
that
shall
be
revealed
.
All
that
they
suffered
,
was
not
worthy
of
the
glory
to
be
revealed
:
therefore
they
could
not
by
any
satisfaction
of
their
own
,
merit
heaven
for
themselves
:
what
should
we
speak
of
others
then
,
to
do
any
good
to
others
(
I
mean
)
by
way
of
satisfaction
.
But
he
shews
this
in
the
next
words
more
clearly
,
how
good
is
done
to
others
,
Whether
we
be
afflicted
,
it
is
for
your
consolation
and
salvation
.
Which
is
effectuall
in
enduring
the
same
sufferings
that
we
also
suffer
.
It
is
read
in
the
Margine
,
and
most
go
that
way
,
and
the
oldest
Interpreters
too
:
some
Translators
have
a
word
as
fit
in
the
margine
,
as
in
the
text
oft
times
,
and
they
leave
it
to
the
Readers
to
take
which
they
will
.
It
is
good
and
usefull
both
wayes
,
but
the
most
go
that
way
,
and
it
is
more
clear
.
The
meaning
is
this
,
Whether
we
be
afflicted
,
it
is
for
your
consolation
&
salvation
,
which
salvation
of
yours
is
wrought
out
,
in
induring
the
same
sufferings
that
we
also
suffer
.
If
it
be
read
[
effectual
]
as
it
is
in
the
text
,
&
not
in
the
margine
,
then
it
is
thus
,
If
we
be
afflicted
,
it
is
for
your
consolation
and
salvation
,
the
assurance
whereof
in
you
is
effectuall
,
to
make
you
indure
the
sufferings
that
we
suffer
.
Now
here
must
be
a
thing
cleared
.
How
salvation
is
wrought
by
affliction
?
I
answer
,
Salvation
is
wrought
by
Christ
,
by
way
of
merit
,
and
procurement
,
and
purchase
,
and
satisfaction
to
divine
justice
;
but
salvation
in
regard
of
the
profession
of
it
,
is
wrought
by
afflictions
,
that
is
,
we
come
to
have
it
by
this
way
.
We
may
consider
salvation
in
purchase
,
and
title
,
and
salvation
in
possession
,
and
investing
into
it
:
salvation
in
title
and
purchase
is
wrought
by
the
death
and
sufferings
of
Christ
,
who
hath
this
preminence
to
be
called
,
and
stiled
a
Saviour
:
but
though
it
be
gotten
by
him
,
it
is
not
possessed
but
by
a
certain
way
and
course
.
That
salvation
the
title
whereof
we
have
by
Christ
,
it
is
not
possessed
or
entred
into
,
but
by
a
course
of
suffering
and
doing
.
God
hath
measured
out
so
many
holy
actions
for
every
Christian
to
doe
,
and
so
many
things
for
every
Christian
to
suffer
,
so
many
grievances
,
if
he
be
of
yeares
of
discretion
(
God
hath
a
way
to
save
Children
which
leane
to
his
wisedom
,
but
)
this
way
God
saveth
men
,
they
have
a
cup
measured
to
them
,
they
have
so
many
afflictions
to
suffer
before
they
be
possessed
of
that
which
Christ
hath
purchased
:
so
it
is
wrought
in
regard
of
possession
,
in
suffering
the
same
afflictions
that
others
suffer
.
There
are
two
ways
,
doing
good
,
and
suffering
for
good
,
that
are
the
beaten
way
to
obtain
salvation
,
which
salvation
is
wrought
by
the
satisfaction
of
Christ
.
Marke
here
,
he
saith
our
sufferings
tend
to
your
comfort
and
salvation
.
How
?
because
it
helps
you
to
indure
the
same
suffering
:
by
seeing
others
suffer
,
and
by
induring
the
like
,
we
come
to
the
possession
of
salvation
in
the
end
,
because
by
seeing
them
suffer
,
we
are
incouraged
to
suffer
.
The
point
hence
is
this
,
that
,
Whatsoever
good
we
take
by
the
sufferings
of
any
,
it
is
by
stirring
up
and
strengthning
Doct.
The
good
we
have
by
others
afflictions
is
by
stirring
up
grace
in
us
.
some
grace
in
us
.
Whatsoever
good
we
take
by
any
,
set
Christ
aside
(
from
whom
we
take
good
likewise
by
way
of
example
,
as
well
as
merit
;
but
in
a
singular
respect
by
way
of
merit
;
)
but
for
others
,
whatsoever
good
we
take
it
is
not
direct
,
it
is
not
immediate
,
but
onely
by
stirring
up
some
grace
by
strengthning
some
grace
in
us
.
There
is
no
good
derived
from
others
to
me
but
by
confirming
and
strengthning
some
grace
:
so
I
come
to
have
good
by
them
,
saith
St.
Paul
here
,
My
sufferings
increase
your
salvation
,
but
it
is
because
my
sufferings
stirre
you
up
to
suffer
the
same
afflictions
.
You
learn
of
me
by
my
carriage
and
example
to
suffer
,
and
so
by
suffering
that
which
I
suffer
you
come
to
salvation
.
This
is
sufficient
to
convince
(
that
idle
opinion
that
I
spake
of
before
,
)
that
the
sufferings
of
the
Saints
are
not
conveyed
by
way
of
pardon
to
the
ignorant
people
,
that
know
not
what
Saint
,
or
pardon
,
or
suffering
,
or
merit
is
:
but
the
way
of
comfort
by
the
suffering
of
others
,
is
by
confirming
and
strengthning
some
grace
,
of
patience
,
or
comfort
,
&c.
in
them
.
All
the
good
that
is
in
the
father
,
cannot
help
the
son
,
except
he
tread
in
his
fathers
steps
.
If
we
go
not
the
same
way
as
others
do
to
heaven
,
in
the
same
graces
,
all
their
sufferings
will
do
us
no
good
,
but
serve
to
condemn
us
.
The
point
is
cleare
,
because
it
serves
to
enlighten
other
points
,
I
doe
but
name
it
.
But
that
,
which
I
will
a
little
more
stand
on
is
,
that
salvation
is
wrought
by
suffering
.
We
come
to
the
possession
of
salvation
by
Patience
.
Doct.
We
come
to
the
possession
of
salvation
by
patience
.
Faith
of
salvation
by
Christ
,
stires
us
up
to
suffer
,
till
we
come
to
the
possession
of
that
that
we
have
title
to
.
Mark
how
these
hang
together
,
first
a
Christian
knows
that
God
will
save
him
by
the
merits
,
and
satisfaction
,
and
obedience
of
Christ
,
his
surety
,
the
assured
perswasion
of
this
salvation
that
he
hath
title
to
by
Christ
,
because
the
possession
of
it
is
deferred
till
the
next
world
,
and
there
is
a
distance
of
time
,
and
that
time
is
incombred
with
afflictions
,
hereupon
comes
a
necessity
of
some
speciall
grace
to
carrie
us
along
till
we
be
fully
invested
into
that
that
we
have
title
to
by
Christ
,
there
must
be
some
grace
between
faith
,
and
the
possession
of
heaven
.
I
am
assured
of
the
possession
of
heaven
,
in
my
first
conversion
:
but
I
am
not
invested
into
it
,
it
is
deferred
:
there
is
a
distance
of
time
which
is
afflictive
:
for
,
hope
deferred
maketh
the
heart
faint
.
A
thing
that
we
have
right
and
title
to
,
deferred
,
afflicts
the
soul
,
and
the
deferring
of
good
hath
the
respect
of
ill
;
good
deferred
puts
upon
it
the
consideration
of
ill
:
for
it
is
a
grievance
to
want
a
good
,
I
have
a
right
unto
.
Now
it
is
not
only
deferred
,
but
my
life
is
an
exercised
life
,
with
many
actions
and
sufferings
;
what
grace
must
bear
me
up
between
me
and
heaven
,
and
in
the
tediousness
of
the
time
prolonged
?
especially
the
grace
of
induring
.
Therefore
faith
in
Christ
,
by
which
I
have
a
title
to
heaven
,
that
stirs
up
hope
,
and
hope
stirs
up
patience
;
and
that
helps
me
in
the
way
to
heaven
,
it
helps
me
to
beare
crosses
and
afflictions
,
and
likewse
to
indure
the
tediousness
,
and
length
of
time
till
I
come
to
Heaven
:
so
salvation
is
wrought
by
suffering
,
we
come
not
to
the
possession
of
it
,
but
by
suffering
and
induring
,
you
have
need
of
patience
saith
the
Apostle
,
Heb.
10.
Give
me
leave
to
cleare
the
point
a
little
:
How
doth
patience
enter
into
this
great
worke
of
helping
our
salvation
?
Patience
in
induring
affliction
Patience
helps
salvateon
.
it
helps
many
wayes
.
They
work
salvation
,
not
by
way
of
merit
,
for
that
were
to
disable
the
title
we
have
by
Christ
,
but
by
way
of
evidence
,
it
helps
the
evidence
1
It
cleares
our
evidence
.
of
the
title
;
for
I
have
title
by
Christ
;
but
how
do
I
know
that
my
evidence
to
that
title
is
good
?
Afflictions
,
and
the
patient
suffering
of
them
;
not
afflictions
alone
,
but
afflictions
joyned
with
the
grace
of
patience
to
indure
them
(
for
else
they
do
no
good
,
afflictions
are
evill
in
themselves
)
for
thus
it
increaseth
my
evidence
,
every
heire
is
a
son
(
for
heaven
is
the
inheritance
of
Sons
)
and
every
Son
must
be
corrected
;
and
I
am
corrected
,
and
afflicted
in
this
life
,
and
God
doth
give
me
grace
to
indure
them
,
and
to
see
my
good
in
them
,
these
afflictions
therefore
mingled
with
patient
induring
of
them
,
do
evidence
that
I
am
not
a
bastard
.
In
Heb.
12.
the
Apostle
proves
this
,
every
one
that
hath
not
some
affliction
or
other
,
he
is
a
bastard
and
not
a
Son
.
It
increaseth
my
evidence
,
that
I
am
the
child
of
God
(
especially
if
I
suffer
for
a
good
cause
)
if
we
suffer
with
him
,
we
shall
reign
with
him
,
here
the
evidence
is
increased
.
By
this
I
know
I
am
in
the
way
,
which
is
strewed
with
crosses
and
afflictions
,
we
must
enter
into
heaven
this
way
,
I
know
it
for
the
way
,
so
it
furthers
my
salvation
,
it
gives
me
assurance
that
my
euidence
is
good
.
It
is
the
Scriptures
manner
to
say
things
are
done
,
when
the
knowledge
of
the
thing
is
increased
:
As
to
say
we
are
saved
,
when
we
know
more
assuredly
that
we
shall
be
saved
;
to
say
we
are
in
the
Kingdom
of
heaven
when
we
know
we
are
in
the
state
of
the
Kingdom
of
heaven
,
as
in
2
Pet.
1.
saith
he
,
grow
in
grace
,
&c.
for
by
this
meanes
,
a
further
entrance
shall
be
ministred
unto
you
,
into
the
Kingdome
of
God
:
The
knowledge
of
a
mans
estate
in
grace
is
a
further
entance
into
the
Kingdom
of
God
,
that
is
begun
here
in
this
life
.
The
knowledge
that
I
am
an
heire
of
heaven
,
is
to
be
in
heaven
before
my
time
.
Thus
afflictions
joyned
with
patience
help
salvation
,
because
they
help
the
evidence
of
salvation
,
they
shew
that
we
are
sons
,
and
not
bastards
;
it
is
an
evidence
of
our
adoption
.
And
then
sufferings
,
joyned
with
the
grace
of
induring
,
help
forward
2
By
way
of
qualification
Of
the
person
.
salvation
by
way
of
qualification
;
there
is
a
qualification
,
and
disposition
of
soule
,
which
is
necessary
before
we
come
to
Heaven
;
because
no
unclean
thing
shall
ever
come
to
Heaven
.
Now
suffering
joynd
with
patience
,
having
a
mighty
and
blessed
worke
this
way
,
to
purge
us
of
that
soile
,
that
we
cannot
carrie
to
heaven
with
us
.
We
may
not
think
to
carrie
our
unmortified
pride
and
lusts
,
and
base
earthly
affections
,
and
our
pleasures
and
riches
ill
gotten
to
heaven
with
us
:
oh
,
no
,
the
presence
of
heaven
is
a
more
pure
presence
then
so
,
and
the
place
will
not
indure
such
defilements
,
we
must
be
cleansed
thereore
.
Now
,
because
afflictions
indured
with
patience
,
have
a
blessed
power
to
subdue
that
which
by
nature
is
powerfull
in
us
,
to
purge
out
those
base
affections
,
that
are
contrary
to
the
glorious
estate
we
look
for
,
therefore
they
help
us
to
heaven
,
they
help
the
qualification
of
the
person
,
not
the
merit
and
desert
of
it
.
They
help
likewise
the
qualification
,
by
removing
that
which
corruption
feeds
on
,
for
affliction
indured
removes
that
which
corruption
works
on
,
2
By
removing
hindrances
.
and
strengthens
it self
by
:
affliction
is
either
in
removing
riches
,
or
honours
,
or
pleasures
,
somewhat
that
corruption
feeds
on
:
for
all
corruption
is
about
those
Idols
,
greatness
,
or
pleasure
,
or
profit
of
the
world
:
Now
sufferings
crossing
us
in
our
reputation
,
or
estates
,
or
body
,
one
way
or
other
,
they
withdraw
the
fewell
that
feeds
our
corruptions
,
and
so
help
mortification
and
purgation
,
and
so
fit
us
for
Heaven
.
They
help
our
repentance
,
they
make
the
favour
of
God
sweet
,
and
sin
bitter
,
it
is
a
bitter
thing
to
offend
God
,
we
feel
it
by
the
afflictions
that
are
laid
on
us
.
Again
,
many
positive
graces
are
required
before
we
come
to
Heaven
,
3
They
strengthen
graces
.
affliction
indured
helps
al
graces
whatsoever
;
the
only
time
for
grace
to
thrive
in
is
the
time
of
affliction
,
for
affliction
indured
helps
our
zeal
,
our
love
,
we
have
experience
of
the
patience
of
God
,
and
they
stir
up
prayer
,
all
graces
are
set
on
work
in
affliction
,
Out
of
the
deep
have
I
cried
,
prayers
are
cries
in
in
affliction
,
they
are
not
cold
dull
things
,
but
set
on
fire
,
they
set
the
spirit
on
worke
to
crie
to
God
with
earnest
,
frequent
,
and
fervent
in
prayer
.
Then
again
,
Afflictions
indured
,
they
work
salvation
and
help
us
to
Heaven
,
because
they
whet
and
sharpen
our
desire
of
heaven
:
for
when
4
They
whet
our
desire
of
heaven
we
find
ill
usage
here
below
in
our
pilgrimage
,
we
have
a
great
desire
to
be
at
home
at
rest
,
and
that
is
one
maine
end
why
God
sends
afflictions
,
to
help
salvation
this
way
,
by
sharpening
our
desires
.
For
were
it
not
for
afflictions
,
and
the
induring
of
them
,
would
we
ever
say
,
Come
Lord
Jesus
,
come
quickly
?
would
we
not
be
of
Peters
mind
,
It
is
good
for
us
to
be
here
?
would
we
ever
be
wearie
of
the
world
,
before
we
be
fired
out
of
it
,
and
pulled
out
of
it
,
as
Lot
out
of
Sodom
?
No
,
they
help
our
desire
and
earnestness
.
The
creature
groanes
,
Rom.
8.
Those
that
have
received
the
first
fruits
of
the
spirit
,
they
wait
for
the
adoption
of
the
sonns
of
God
.
Those
that
have
the
beginnings
of
grace
,
they
wait
for
the
accomplishment
,
what
makes
this
but
afflictions
and
troubles
of
the
world
?
They
desire
a
State
wherein
all
teares
shall
be
wiped
from
their
eyes
.
So
we
see
these
,
and
many
other
wayes
(
but
these
are
the
principall
)
how
afflictions
indured
as
they
should
be
,
they
help
salvation
,
they
worke
our
salvation
;
though
they
work
not
the
title
of
it
,
yet
they
help
us
in
the
way
.
First
,
Because
they
assure
us
that
we
are
the
sons
of
God
,
and
so
have
evidence
that
we
are
in
a
good
state
,
and
then
they
remove
the
hindrances
,
and
purge
us
of
our
sins
,
and
then
they
help
us
in
all
graces
,
they
cherish
all
graces
,
and
they
sharpen
and
whet
the
edge
of
our
desires
to
be
out
of
this
world
.
And
all
this
must
be
in
every
Christian
,
before
he
come
to
Heaven
:
for
God
never
brings
a
man
of
yeares
to
Heaven
,
but
he
gives
him
cause
to
see
why
he
would
be
out
of
this
world
,
either
by
long
sickness
,
or
affliction
,
or
by
one
thing
or
other
;
he
makes
them
see
that
it
is
better
to
be
there
then
here
,
and
if
it
were
not
for
crosses
,
who
would
be
of
that
minde
.
Therfore
have
we
not
cause
to
suspect
our
selvs
,
that
we
are
in
smooth
ways
and
find
no
crosses
?
God
doth
give
respit
to
his
children
,
they
have
breathing
times
,
they
are
not
alway
under
crosses
;
he
is
mercifull
,
perhaps
they
have
not
strength
enough
he
will
not
bring
them
to
the
lists
,
to
the
stage
,
because
they
are
not
inabled
,
they
have
not
strength
enough
.
But
they
that
have
a
continuall
tenour
of
prosperity
may
well
suspect
themselves
.
If
one
have
direction
to
such
a
place
,
and
they
tell
him
there
are
such
ways
,
deep
waters
,
that
except
he
take
heed
,
he
will
be
drowned
,
and
step
into
holes
,
and
they
are
craggie
wayes
,
and
if
he
meet
with
none
of
these
,
he
may
wel
think
he
is
not
in
his
way
.
So
the
way
to
Heaven
,
it
is
through
afflictions
;
we
must
indure
many
afflictions
,
saith
the
Apostle
here
,
Salvation
is
wrought
by
induring
the
same
afflictions
,
that
you
see
in
us
.
Now
if
I
suffer
and
indure
nothing
;
if
I
cannot
indure
so
much
as
a
Filip
,
a
disgrace
,
a
frowne
,
a
scorne
for
Christ
:
if
the
way
be
over
smooth
,
it
is
not
the
way
to
heaven
certainly
:
the
way
is
not
strewed
with
roses
;
we
must
have
our
Feet
shod
with
the
preparation
of
the
Gospel
.
They
must
be
well
shod
that
go
among
thorns
,
and
they
had
need
to
be
wel
fenced
,
that
go
the
way
to
heaven
,
it
is
a
thorny
rugged
way
,
but
it
is
no
matter
what
the
way
be
,
so
it
bring
us
to
Heaven
:
but
certainly
if
the
way
be
too
smooth
,
we
ought
to
suspect
our selves
.
Now
because
it
may
be
objected
,
many
will
say
alas
,
what
doe
we
suffer
,
and
therefore
our
case
is
not
good
.
I
answer
,
Every
Christian
suffers
one
of
these
wayes
,
at
one
time
or
other
,
nay
at
all
times
,
either
by
sympathy
with
the
Church
,
put
the
case
All
Christians
suffer
.
we
have
no
afflictions
of
our
own
,
doe
we
not
sympathise
with
the
Church
beyond
the
Seas
:
When
thou
hearest
ill
news
,
if
thou
be
glad
to
heare
1.
By
sympathy
,
it
,
certainly
thy
case
is
bad
;
there
is
a
suffering
by
sympathy
,
and
that
suffering
is
ours
.
Then
again
,
There
are
afflictions
and
sufferings
,
that
arise
upon
scandals
,
2
By
scandals
.
that
men
run
into
before
our
eyes
,
which
is
a
great
grief
,
Mine
eyes
gush
out
with
rivers
of
waters
,
because
men
keep
not
thy
law
,
saith
David
Is
it
not
a
matter
of
suffering
to
a
Christian
soule
,
to
see
that
he
would
not
see
,
and
to
hear
blasphemies
and
oathes
that
he
would
not
hear
?
to
have
the
understanding
forced
to
understand
that
he
would
not
,
living
in
a
world
of
iniquity
,
in
the
Kingdom
of
the
Devill
?
It
is
a
great
grievance
,
Woe
is
me
that
I
am
forced
to
dwell
in
Meshech
,
and
to
have
my
habitation
with
the
Tents
of
Kedar
.
It
is
a
pittifull
affliction
to
the
Saints
of
God
,
to
him
that
hath
the
life
of
grace
in
his
heart
,
to
have
the
wicked
as
goads
and
thornes
,
as
the
Scripture
saith
,
the
Jebusites
should
be
to
the
Israelites
,
to
have
thoughts
forced
upon
us
,
and
things
forced
upon
our
soules
,
that
we
would
not
see
,
nor
think
,
nor
hear
of
,
that
which
shall
never
be
in
Heaven
.
Again
,
Every
one
suffers
the
burthen
of
his
calling
,
which
is
a
great
suffering
,
a
man
need
not
to
whip
himself
as
the
Scottish
Papists
do
,
if
he
3
The
burthen
of
of
our
calling
.
be
but
faithfull
in
his
calling
;
it
is
a
notable
meanes
of
mortification
.
God
keeps
a
man
from
persecution
many
times
,
because
he
hath
burthens
in
his
calling
to
exercise
him
,
he
hath
many
crosses
in
his
calling
.
God
hath
joyned
sweat
to
labour
,
and
trouble
,
and
paines
,
and
there
is
no
man
that
is
faithfull
in
his
calling
as
he
should
be
,
but
he
shall
find
many
crosses
.
And
then
that
which
afflicts
most
of
all
,
the
affliction
of
all
afflictions
,
the
inward
combat
between
the
flesh
&
the
spirit
,
which
God
usually
takes
up
4
Combat
between
flesh
and
spirit
▪
in
persecution
,
and
outward
troubles
:
Gods
deare
children
in
persecution
find
little
molestation
from
their
corruptions
,
because
God
will
not
lay
more
upon
them
,
then
he
will
give
them
strength
to
beare
;
and
now
when
he
singles
them
out
to
outward
crosses
,
he
subdues
their
corruptions
,
that
they
do
not
vex
them
as
before
.
In
the
time
of
peace
,
he
lets
loose
their
corruptions
,
sometimes
anger
,
sometimes
pride
,
sometimes
one
base
affection
,
sometimes
another
;
and
think
you
t
his
is
no
grief
to
them
?
Oh
yes
,
it
grieves
them
,
and
humbles
them
more
then
any
cross
would
do
:
St.
Paul
was
grieved
more
at
this
,
then
at
all
his
sufferings
,
it
made
him
crie
out
,
Oh
wretched
man
that
I
am
,
who
shall
deliver
me
from
this
body
of
death
?
He
doth
not
say
,
oh
wretched
man
who
shall
deliver
me
from
crosses
and
afflictions
;
though
they
made
him
wretched
in
the
eye
of
the
world
,
yet
he
rejoyced
in
those
:
but
his
griefe
was
that
he
could
not
doe
the
good
that
he
would
,
and
that
made
him
crie
out
,
Oh
wretched
m●…n
that
I
am
,
&c.
It
is
God
that
ties
up
our
corruptions
,
that
they
run
not
so
violently
on
the
soule
at
one
time
,
as
they
do
at
another
,
for
he
hath
the
command
of
them
by
his
spirit
There
is
no
Christian
,
but
one
of
these
wayes
he
suffers
in
the
greatest
time
of
peace
,
especially
this
way
God
exerciseth
them
,
that
he
makes
them
weary
of
their
lives
,
by
this
spirituall
conflict
,
if
they
know
what
the
life
of
grace
meanes
,
he
makes
them
know
what
it
is
to
be
absent
from
Heaven
,
he
makes
them
know
that
this
life
is
a
place
of
absence
,
and
all
this
is
to
help
our
disposition
to
salvation
,
by
helping
mortification
,
and
by
helping
our
desire
to
Heaven
.
Those
that
go
on
in
a
smooth
course
,
that
know
not
what
this
inward
combate
meanes
,
and
are
carried
away
with
their
sins
:
they
are
so
farre
from
taking
scandals
to
heart
,
that
if
they
see
evill
men
,
they
are
ready
to
joyn
with
them
,
to
joyn
with
blasphemers
,
and
wicked
persons
.
And
instead
of
sympathizing
with
the
Church
of
God
,
they
are
ready
to
joyn
with
them
that
censure
them
,
and
so
add
affliction
to
the
afflicted
.
But
to
proceed
,
Whether
we
be
comforted
,
it
is
for
your
consolation
and
salvation
.
Of
comfort
I
spake
in
the
former
verse
.
Onely
that
note
,
that
I
will
briefly
commend
to
you
is
this
,
that
Gods
Children
,
hap
how
it
will
,
they
doe
good
.
Cast
them
into
what
estate
you
will
,
they
doe
good
,
they
are
good
,
and
Doct.
Gods
Children
do
good
in
every
Condition
.
doe
good
.
If
they
be
afflicted
,
they
doe
good
by
that
,
if
they
have
comfort
,
they
do
good
to
others
by
that
:
no
estate
is
amisse
to
Gods
Children
.
And
that
is
the
reason
of
their
perfect
resignation
.
The
Child
of
God
perfectly
resignes
himself
into
Gods
hands
:
Lord
,
if
thou
wilt
have
me
suffer
,
I
will
suffer
,
if
thou
wilt
have
me
afflicted
,
I
yield
my selfe
;
if
thou
wilt
have
me
injoy
prosperity
I
will
.
I
know
it
shall
be
for
my
good
,
and
for
the
good
of
others
.
There
is
an
intercourse
in
the
life
of
a
Christian
,
he
is
now
afflicted
,
and
now
comforted
,
not
for
his
own
sake
onely
,
but
for
the
good
of
others
:
and
when
he
shall
be
afflicted
,
and
how
long
;
and
what
comfort
he
shall
have
,
how
much
,
he
leaves
it
to
the
wisdom
of
God
.
It
is
a
blessed
estate
(
if
we
could
think
of
it
)
to
be
a
Christian
,
that
we
need
to
care
for
nothing
but
to
serve
God
,
we
need
to
care
for
nothing
,
but
study
to
keep
a
good
conscience
.
Let
God
alone
with
all
our
estate
:
for
God
will
inable
us
to
want
and
to
abound
in
our
owne
persons
,
and
likewise
he
will
sanctifie
our
estate
for
the
good
of
others
.
And
a
Christian
will
be
willling
to
be
tossed
,
and
to
be
changed
from
vessel
to
vessell
,
from
state
to
state
,
for
the
good
of
others
.
If
his
afflictions
may
do
good
to
the
Church
,
he
is
content
that
God
should
withdraw
his
blessings
from
him
,
and
humble
him
with
crosses
.
If
his
example
may
be
good
to
others
,
he
is
likewise
joyfull
,
when
God
gives
him
rest
,
and
causeth
an
inward
comfort
,
he
knows
that
this
is
good
for
others
:
he
hath
learned
in
his
first
entrance
into
Christianity
,
self-denyall
,
not
to
live
to
himself
,
but
for
the
glory
of
God
,
and
the
good
of
others
,
as
much
as
he
may
.
We
should
labour
therefore
to
content
our selves
in
all
conditions
,
knowing
that
all
is
for
the
best
,
not
only
to
our selves
,
and
Gods
glory
,
but
Use.
To
be
content
in
all
conditions
.
for
the
good
of
others
.
God
when
he
takes
things
from
us
,
and
afflicts
us
,
and
when
he
comforts
us
,
he
intends
the
comfort
of
others
.
So
we
should
reason
when
we
indure
any
thing
,
and
when
we
are
comforted
,
certainly
God
intends
the
good
of
others
by
this
:
therefore
I
will
have
a
speciall
care
in
suffering
,
to
carrie
it
decently
,
and
exemplarily
,
knowing
that
the
eyes
of
many
are
upon
me
.
I
wil
carry
my self
so
that
God
may
have
glory
,
and
others
may
have
edification
and
comfort
,
knowing
that
I
am
but
Gods
Steward
,
to
convey
this
to
others
,
that
are
of
the
same
body
with
my self
.
Therefore
in
our
communion
we
have
with
others
,
upon
any
good
occasion
;
we
ought
to
express
the
blessed
experience
of
the
comfort
of
God
upon
us
:
This
is
the
practise
of
holy
men
in
their
meeting
with
others
,
to
shew
them
the
comforts
of
God
to
their
soules
.
Come
,
I
will
shew
you
what
God
hath
done
for
my
soule
,
saith
the
Psalmist
.
All
are
the
better
for
a
good
man
,
he
doth
good
to
all
,
and
therefore
Solomon
saith
,
When
a
righteous
man
is
advanced
,
the
Citie
rejoyceth
:
They
have
cause
,
for
he
hath
a
publique
mind
;
nothing
doth
more
characterise
,
and
is
a
better
stamp
of
a
true
Christian
,
then
a
publique
mind
.
A
carnall
man
out
of
self
love
,
may
grieve
at
his
own
sins
,
and
may
labour
to
comfort
himself
,
but
a
Christian
thinks
others
shall
take
good
by
me
.
It
is
the
mind
of
Christ
;
and
it
is
the
mind
of
all
the
Members
of
Christ
,
when
a
man
thinks
he
hath
nothing
,
except
he
have
it
to
improve
for
the
good
of
others
.
A
dead
,
sullen
,
reserved
spirit
,
is
not
a
Christians
spirit
:
if
by
nature
we
have
such
,
we
must
labour
to
help
it
with
grace
:
for
grace
is
a
diffusive
communicating
thing
(
not
onely
in
the
Ministers
of
God
,
but
)
in
every
Christian
;
grace
will
teach
them
to
make
savourie
their
conversation
to
others
,
this
way
,
that
whatsoever
they
are
,
or
whatsoever
they
can
do
,
or
whatsoever
they
suffer
,
they
study
to
improve
all
to
the
good
of
others
.
And
marke
the
extent
of
the
loving
wisedom
and
providence
of
God
,
God
aymes
at
many
things
in
the
same
affliction
.
how
many
things
he
doth
at
once
:
for
in
the
same
affliction
oft
times
,
he
corrects
some
in
his
Children
,
in
the
same
affliction
he
tries
some
grace
,
in
the
same
affliction
he
witnesseth
to
his
truth
in
them
,
in
the
same
affliction
he
doth
good
to
others
,
besides
the
good
he
doth
to
them
.
In
the
same
affliction
that
others
inflict
,
he
hastneth
the
ruine
of
them
that
offer
it
;
at
one
time
,
and
in
one
action
,
he
hastneth
the
destruction
of
the
one
,
by
hastning
the
good
of
the
other
;
he
ripens
grace
in
his
Children
,
making
them
exemplary
to
others
,
and
all
in
the
same
Action
,
so
large
is
the
wise
providence
of
God
.
It
should
teach
us
likewise
to
follow
that
providence
,
and
to
see
how
many
wayes
any
thing
we
suffer
any
kind
of
way
may
extend
,
that
if
one
To
obs●…rve
Gods
providence
in
our
suffering
.
way
will
not
comfort
,
another
may
.
When
we
suffer
,
and
are
grieved
,
let
us
consider
withall
that
he
that
doth
the
wrong
,
he
hastens
his
ruine
and
judgment
:
As
Pharaoh
when
he
hastned
the
overthrow
of
the
children
of
Israel
,
he
hastned
his
overthrow
in
the
red
Sea
:
so
a
pit
is
digged
for
the
wicked
,
when
they
digg
a
pit
for
the
godly
.
And
consider
,
(
to
comfort
thy self
)
thou
hast
some
sinne
in
thee
,
and
God
intends
not
onely
to
witnesse
his
truth
,
but
to
correct
some
sinne
in
thee
,
and
thou
must
look
to
that
;
thou
hast
some
grace
in
thee
,
and
he
intends
the
tryall
of
that
.
Look
to
these
things
,
this
shews
strong
heavenly
mindedness
,
when
there
is
self-denyall
.
Let
us
consider
what
God
cals
us
to
;
for
God
looks
to
many
things
in
the
same
act
;
wherefore
doth
God
give
us
reason
and
discourse
,
but
to
be
able
to
follow
him
in
his
dealing
,
as
farre
as
we
can
reach
to
?
But
I
go
on
to
the
next
verse
.
VERS.
VII
.
And
our
hope
of
you
is
stedfast
,
knowing
that
as
you
are
partakers
of
the
suffering
,
so
you
shall
be
also
of
the
consolation
.
THis
verse
is
nothing
but
a
strengthning
of
what
he
said
before
;
he
had
told
them
that
whatsoever
he
suffered
,
it
was
for
their
comfort
too
;
and
now
he
repeats
it
again
,
and
sets
a
seal
upon
it
,
Our
hope
of
you
is
stedfast
,
knowing
that
as
you
are
partakers
of
the
sufferings
,
so
you
shall
also
be
of
the
consolation
.
In
these
words
he
shews
that
they
shall
share
in
the
good
with
him
,
as
well
as
in
the
ill
;
that
the
Spirit
of
God
in
them
,
should
help
them
to
take
all
the
good
they
could
,
both
by
his
sufferings
,
and
by
his
comfort
.
For
as
he
by
the
help
of
the
spirit
of
God
intended
the
publique
good
,
intended
their
good
and
comfort
in
all
,
whether
he
were
afflicted
or
comforted
;
so
he
saith
here
,
he
was
assured
that
as
they
were
partakers
of
his
sufferings
,
so
they
should
be
of
his
comforts
likewise
.
Here
is
the
truth
:
And
the
seal
of
the
truth
.
The
truth
,
That
they
were
partakers
of
his
sufferings
,
and
should
be
partakers
of
his
consolations
.
And
the
Seal
is
in
the
manner
of
affirming
these
truths
,
Our
hope
of
you
is
stedfast
.
And
in
this
order
I
will
speak
of
them
.
First
,
Gods
Children
are
partakers
of
the
sufferings
of
others
.
Doctr.
Gods
Children
partake
of
the
sufferings
of
others
.
The
Corinthians
were
partakers
of
the
sufferings
of
S.
Paul
.
Gods
Children
are
partakers
of
the
sufferings
of
others
many
wayes
.
First
by
way
of
sympathy
,
taking
to
heart
the
estate
of
the
Church
,
and
Children
of
God
abroad
.
It
grieved
the
Corinthians
to
hear
that
S.
Paul
1.
By
sympathy
.
was
afflicted
:
for
even
as
it
is
in
the
natural
body
,
so
likewise
in
the
mystical
body
,
there
is
a
sympathy
between
the
members
.
Likewise
they
partake
of
the
sufferings
of
others
by
way
of
proportion
:
2.
By
proportion
.
they
suffered
in
their
kind
and
proportion
as
he
suffered
;
though
perhaps
not
in
the
same
very
individual
kind
.
There
is
a
portion
of
suffering
in
the
Church
,
some
suffer
one
way
,
and
others
another
:
but
all
partake
of
sufferings
in
some
degree
or
other
.
Then
again
,
they
did
partake
of
St
Pauls
sufferings
,
in
preparation
Indisposition
.
and
disposition
of
mind
,
howsoever
now
they
did
not
suffer
as
much
as
he
,
yet
(
saith
he
)
I
know
as
farre
as
the
spirit
of
God
is
in
you
,
you
are
prepared
to
suffer
,
and
what
we
are
prepared
to
doc
,
that
we
do
.
Christ
saith
we
sell
all
for
the
Gospel
,
when
upon
serious
examination
of
our
hearts
,
we
find
we
can
part
with
it
:
when
we
set
our selves
to
examination
;
what
cannot
I
part
with
for
Christ
?
can
I
part
with
my
goods
?
Can
I
part
with
my
life
?
if
we
can
once
come
to
resolution
it
is
done
,
as
Abraham
is
said
to
sacrifiee
his
Son
,
because
he
resolved
to
do
it
;
and
David
is
said
to
build
the
Temple
,
because
he
intended
to
do
it
.
God
looks
upon
us
in
our
resolutions
and
preparations
;
what
we
resolve
to
do
,
that
is
done
:
So
(
saith
he
)
you
are
partakers
of
my
sufferings
,
not
onely
by
sympathy
,
and
in
proportion
of
sufferings
,
but
you
are
prepared
(
he
speaks
charitably
and
lovingly
)
to
suffer
whatsoever
I
suffer
if
God
call
you
to
it
.
And
the
ground
of
Christians
partaking
of
the
sufferings
one
of
another
Reas.
The
communion
between
.
Chrians
.
it
is
the
communion
that
is
between
Christians
;
they
are
all
Members
of
one
body
:
if
the
hand
suffer
,
the
head
suffers
,
the
head
thinks
it self
wronged
when
the
hand
,
or
the
foot
is
wronged
,
by
reason
of
the
sympathy
between
the
Members
(
as
I
said
)
and
so
it
is
in
the
mysticall
body
of
Christ
.
There
are
these
three
unions
which
depend
one
upon
another
.
3.
Vnions
.
The
union
of
Christ
with
our
nature
,
which
is
inseparable
,
it
is
an
eternali
1.
Of
Christ
and
our
nature
.
union
,
he
never
laies
that
blessed
mass
of
our
flesh
aside
which
he
took
,
which
is
the
ground
of
all
our
comfort
:
for
God
is
now
at
one
with
us
,
because
God
hath
taken
our
nature
on
him
,
and
satisfied
the
wrath
of
God
his
Father
.
Next
the
union
of
Christ
with
our
nature
,
is
the
union
of
Christ
mysticall
,
2.
Of
Christ
myst●…cal
head
and
members
.
Christ
and
his
Members
when
they
suffer
,
Christ
suffers
,
their
sufferings
are
the
sufferings
of
Christ
.
The
third
is
the
union
of
one
Member
with
another
,
that
what
one
Member
suffers
,
another
doth
suffer
:
therefore
the
Corinthians
were
partakers
3.
Of
one
member
with
another
.
of
Christ
,
because
their
sufferings
were
the
sufferings
of
Christ
,
and
they
were
partakers
of
St.
Pauls
sufferings
,
because
his
sufferings
were
their
sufferings
.
They
were
partakers
of
Christs
sufferings
,
because
of
the
communion
between
the
head
and
the
Members
,
and
they
were
partakers
of
St
Pauls
sufferings
,
because
of
the
communion
of
one
Member
with
another
.
And
surely
there
is
not
a
heart
that
was
ever
touched
with
the
Spirit
of
God
,
but
when
he
heares
of
any
calamity
of
the
Church
,
whether
it
be
in
the
Palatinate
,
in
France
,
in
the
low
Countries
,
or
in
any
Country
in
the
world
,
if
he
heare
that
the
Church
hath
a
blow
,
it
strikes
to
the
heart
of
any
man
that
hath
the
spirit
of
God
in
them
,
by
a
sympatheticall
suffering
.
It
is
one
good
signe
to
know
whether
a
man
be
of
the
mysticall
body
or
no
,
to
take
to
heart
the
grievance
of
the
Church
.
As
good
Nehemiah
did
,
he
would
not
take
comfort
in
the
pleasures
of
a
Court
,
in
the
King
of
Babylons
Court
,
when
it
went
not
well
with
his
Country
,
when
the
Church
was
in
distress
,
he
took
their
grievance
to
heart
:
So
Moses
,
the
very
joyes
of
Pharaoh's
Court
could
not
please
him
,
when
he
considered
the
abasement
of
his
Country-men
,
he
joyned
with
them
,
and
it
is
called
the
rebuke
of
Christ
.
So
it
is
with
all
the
people
of
God
,
there
is
a
communication
of
suffeings
.
As
you
are
partakers
of
the
sufferings
,
so
you
shall
be
also
of
the
consolation
.
Wherein
two
things
are
observable
.
First
,
That
a
necessary
precedent
condition
of
comfort
is
sufferings
.
And
then
the
consequent
of
this
,
that
those
that
suffer
as
they
should
are
sure
of
comfort
.
These
two
things
unfold
the
meaning
of
the
spirit
of
God
here
.
Before
there
be
comfort
,
there
must
be
suffering
,
for
God
hath
established
this
order
,
even
as
in
nature
,
there
must
be
a
night
before
the
day
,
and
a
Winter
before
a
Summer
:
so
in
the
Kingdom
of
Christ
,
in
his
ruling
of
the
Church
,
there
is
this
divine
policie
,
there
must
be
suffering
before
comfort
.
God
will
sooner
break
the
league
and
the
Covenant
between
day
and
night
,
then
this
league
of
suffering
and
comfort
,
the
one
must
be
before
the
other
;
it
was
so
in
our
head
Christ
,
he
suffered
,
and
then
entred
into
his
glory
:
so
all
his
Members
must
be
comfortable
to
him
in
suffering
,
1
Reas.
There
is
some
ill
to
be
wrought
out
of
us
.
and
then
enter
into
their
glory
.
The
reasons
of
this
are
diverse
.
First
of
all
,
this
method
and
order
is
,
first
suffering
,
and
then
comfort
,
because
God
finds
us
in
a
corrupt
estate
,
,
and
something
must
be
wrought
out
of
us
,
before
we
can
be
vessels
to
receive
comfort
;
therefore
there
must
be
a
purgation
one
way
or
other
,
either
by
repentance
,
or
if
not
by
2
Reas.
To
commend
comfort
to
us
.
repentance
,
by
affliction
,
to
help
repentance
:
there
must
be
suffering
before
comfort
.
The
soule
is
unfit
for
comfort
.
Secondly
,
This
order
commends
and
sweetens
comfort
to
us
;
for
fire
is
sweet
after
cold
,
and
meate
is
sweet
after
hunger
,
so
comfort
is
sweet
after
suffering
:
God
fits
us
to
comfort
by
this
,
by
purging
out
what
is
contrarie
to
comfort
.
And
he
indeares
comfort
by
this
;
those
that
have
felt
the
cross
,
comfort
is
comfort
indeed
to
them
:
heaven
is
heaven
indeed
to
him
that
hath
had
a
hell
in
his
conscience
upon
earth
,
that
hath
been
afflicted
in
conscience
,
or
outwardly
persecuted
,
it
set
a
price
and
value
upon
comfort
.
Partly
likewise
to
sharpen
our
desire
of
comfort
;
for
suffering
breeds
sence
,
and
sence
that
stirs
up
desire
,
and
desire
is
eager
;
now
suffering
,
it
makes
comforts
pretious
,
and
sets
us
in
a
wondrous
strong
desire
after
them
.
And
by
this
meanes
likewise
God
comes
to
his
own
end
,
which
is
that
our
comforts
may
be
eternall
,
therefore
we
have
that
which
is
ill
in
the
first
place
.
Woe
to
us
if
it
should
be
said
to
us
as
to
Dives
in
the
Gospel
,
Son
,
son
,
thou
hadst
thy
good
here
,
and
now
thou
must
have
thy
ill
:
God
intends
not
to
deale
so
with
his
Children
,
but
they
tast
the
worst
wine
first
,
and
better
afterward
;
because
he
intends
eternall
happiness
to
them
,
he
observes
this
method
,
first
ill
,
and
then
good
,
the
best
at
last
.
If
this
be
so
,
then
why
should
we
be
offended
at
Gods
order
?
why
should
we
not
take
it
,
not
onely
gently
and
meekly
,
but
joyfully
,
the
afflictions
that
God
sends
to
prepare
,
and
fit
us
for
happiness
,
to
sharpen
our
desire
to
happiness
,
to
make
it
pretious
to
us
?
Certainly
it
is
a
ground
not
onely
of
patience
and
meekness
,
but
of
joy
and
comfort
in
all
the
things
we
suffer
.
Will
a
Patient
be
angrie
with
his
Chyrurgion
for
searching
of
his
wound
?
he
knows
that
that
is
the
way
to
cure
him
?
Will
any
man
take
offence
at
the
Gold-Smith
for
purging
his
mass
?
they
know
that
is
the
way
to
purifie
it
,
and
fetch
out
the
dross
.
This
is
the
method
in
nature
,
the
ground
muft
be
plowed
and
prepared
,
and
then
comes
the
harvest
:
let
us
be
content
with
this
method
,
and
rejoyce
in
any
suffering
,
knowing
it
will
have
a
blessed
issue
:
and
not
to
think
much
at
suffering
any
thing
for
a
good
cause
in
our selves
,
or
by
way
of
sympathy
,
or
support
with
others
,
because
this
is
the
high
way
to
a
better
estate
,
:
if
we
suffer
with
the
Church
,
or
for
the
Church
any
kinde
of
way
,
we
shall
be
comforted
with
the
Church
.
It
is
that
which
sweetens
the
cross
,
that
we
are
under
hope
of
better
still
.
Who
would
not
indure
a
little
grievance
in
the
way
to
have
honour
in
the
end
?
to
have
ill
usage
in
an
Inne
,
and
to
go
to
a
Kingdom
?
All
our
discomforts
and
afflictions
are
but
by
the
way
here
,
and
crosses
are
necessary
for
Travellers
,
and
here
we
are
but
in
a
travelling
estate
.
It
should
I
say
incourage
us
not
to
take
offence
at
any
thing
,
that
God
exerciseth
us
with
in
this
world
,
nor
to
take
scandal
at
the
afflictions
of
the
Church
.
And
then
it
should
strike
terrour
to
those
that
will
not
indure
so
much
as
a
scratch
,
a
scoff
,
a
word
,
a
chip
of
the
cross
,
that
will
indure
nothing
:
Use
2
Terrour
to
those
that
will
not
suffer
.
doe
they
know
that
this
is
Gods
order
?
do
they
avoid
crosses
in
any
degree
,
and
do
they
think
to
have
comfort
?
No
,
God
will
not
change
his
order
for
them
;
he
hath
established
this
order
,
and
heaven
and
earth
shall
faile
,
rather
then
Gods
order
shall
not
be
sure
.
If
we
will
have
comfort
,
we
must
suffer
;
if
we
will
avoid
suffering
,
and
think
to
go
to
heaven
another
way
then
God
hath
ordained
,
we
may
take
our
own
way
,
but
we
must
give
him
leave
to
take
his
way
in
comforting
&
advancing
whom
hewil
,
and
that
will
not
be
us
,
because
we
wil
not
frame
our
selvs
to
his
order
,
we
must
not
look
for
hisdignitie
,
if
we
wil
not
suffer
with
him
,
we
shal
not
reign
with
him
.
The
next
thing
observable
in
the
order
is
this
,
that
Those
that
suffer
as
they
should
are
sure
of
comfort
.
Doct.
Those
that
suffer
as
they
should
are
sure
of
comfort
.
There
is
a
threefold
conformity
with
Christ
,
in
-
-
suffering
.
-
grace
.
-
glory
.
Those
that
are
not
conformable
to
him
in
suffering
,
they
cannot
be
conformable
to
him
in
grace
,
and
if
they
be
not
in
grace
,
they
shall
not
in
glory
.
He
took
upon
him
our
nature
abased
first
,
and
our
nature
purified
,
and
our
nature
glorious
he
hath
now
in
heaven
:
so
our
nature
in
us
must
keep
this
order
.
First
,
it
must
be
abased
as
our
flesh
was
in
him
,
and
then
filled
with
grace
,
by
little
and
little
,
and
then
glorious
,
as
our
nature
is
in
him
.
If
we
will
not
suffer
our
flesh
to
be
abased
,
and
exercised
with
afflictions
,
and
let
God
worke
his
own
good
work
as
he
pleaseth
this
way
,
we
are
not
conformable
to
Christ
,
who
was
first
abased
,
and
then
advanced
:
what
was
wrought
in
his
blessed
flesh
,
must
be
wrought
in
his
mysticall
body
,
in
all
his
Members
by
little
and
little
.
Therefore
those
that
are
tender
,
and
way-ward
to
indure
any
thing
,
when
God
cals
them
to
it
,
they
are
enemies
to
their
own
comfort
:
God
hath
set
down
this
order
,
if
they
do
not
partake
of
the
sufferings
of
the
Church
,
they
shall
not
partake
of
the
comfort
.
Oh
it
is
a
cursed
estate
to
be
out
of
the
condition
of
Gods
people
,
and
it
is
a
comfortable
thing
,
to
have
part
with
those
that
are
good
,
yea
,
even
if
it
be
in
suffering
with
them
.
It
is
better
to
have
communion
with
Gods
people
in
suffering
,
then
to
have
communion
with
the
wicked
in
the
world
,
in
reigning
and
triumphing
.
And
that
is
the
reason
that
the
spirit
of
God
in
the
Prophet
made
him
desire
,
Deale
with
me
Lord
,
as
thou
usest
to
deale
with
those
that
feare
thy
name
,
he
knew
he
deals
well
enough
with
them
,
visit
me
with
the
salvation
of
thy
children
,
he
knew
that
was
a
speciall
salvation
:
so
to
have
God
deal
with
us
,
as
he
deals
with
his
,
and
to
visit
us
in
mercy
and
love
,
as
he
visits
his
own
,
it
is
a
speciall
favour
.
It
is
better
to
beare
the
crosse
with
them
,
that
we
may
partake
with
them
in
the
comfort
,
then
to
have
all
the
comforts
that
the
wicked
have
,
and
to
share
with
them
in
the
misery
afterward
.
Therefore
let
us
be
content
to
share
with
Gods
people
in
their
suffering
;
when
we
heare
of
any
that
suffer
for
a
just
cause
,
though
we
have
no
sufferings
of
our
own
,
let
us
beare
a
part
with
them
,
and
with
the
bond
of
the
communion
of
Saints
help
what
we
may
.
And
it
is
as
true
on
the
contrary
,
if
we
partake
with
the
wicked
in
their
Those
that
partake
in
the
sins
,
shall
in
the
judgment
of
others
.
sins
,
we
shall
partake
with
them
in
their
punishment
.
Therefore
the
Scripture
saith
,
Come
out
of
Babylon
my
people
,
lest
if
you
partake
of
her
sins
,
so
you
partake
of
her
punishments
.
Now
Atheisticall
people
think
it
nothing
to
enter
into
league
and
amity
,
and
society
with
prophane
people
,
that
are
professedly
so
,
not
onely
by
weakness
,
but
those
that
are
stigmatized
,
but
what
saith
the
Scripture
?
(
and
the
Holy
Ghost
doth
not
trifle
with
us
)
Come
out
of
Babylon
my
people
,
lest
you
partake
of
her
plagues
:
which
is
not
meant
so
much
locally
to
come
out
of
the
place
,
as
in
disposition
to
come
out
in
respect
of
liking
,
and
converse
,
and
secret
intimate
communion
.
Lots
sons
in
law
,
they
thought
it
was
but
trifling
,
they
gibed
as
Atheists
do
now
,
when
they
hear
the
Ministers
incourage
people
to
make
much
of
religion
,
and
to
set
against
those
that
are
opposite
,
they
think
they
are
inforced
to
it
,
and
it
is
upon
mistake
,
&c.
though
it
be
as
palpable
as
the
light
of
the
sun
:
they
deal
as
Lots
sons
in
law
,
when
he
warned
them
to
come
out
of
Sodome
,
and
he
was
pulled
out
;
they
would
believe
nothing
till
fire
came
down
from
Heaven
,
and
destroyed
them
all
,
it
was
too
late
then
.
Therefore
let
us
hearken
to
the
counsell
of
the
Angell
,
let
us
not
make
this
a
matter
of
scorne
,
a
light
matter
,
but
as
we
desire
to
have
no
part
in
their
confusion
,
so
avoid
their
courses
.
The
Scripture
is
terrible
to
those
that
after
the
breaking
out
of
the
light
will
be
such
;
there
is
not
more
direct
Scriptures
against
any
kind
of
men
,
then
those
that
willfully
cleave
to
Antichrist
:
therefore
we
should
not
esteem
it
a
light
matter
,
but
think
of
it
seriously
indeed
.
And
not
onely
in
respect
of
them
,
but
all
wicked
society
:
were
it
not
pitie
that
men
should
be
severed
from
them
hereafter
,
whose
company
they
will
not
be
severed
from
now
?
If
thou
see
an
Adulterer
,
a
Blasphemer
,
a
wicked
licentious
Atheisticall
person
,
and
thou
runnest
into
the
same
excesse
of
riot
with
him
,
thou
wilt
not
be
drawn
by
any
perswasions
ministeriall
or
friendly
,
or
by
thine
own
light
(
which
knows
his
course
to
be
naught
)
to
retire
from
his
society
,
dost
thou
not
think
to
share
with
him
afterwa●…d
in
his
judgment
?
As
you
are
all
Tares
,
so
you
shall
be
bound
in
a
bundle
,
and
cast
into
Hell
together
.
As
the
wheat
shall
be
gathered
into
Heaven
:
so
the
tares
,
a
cursed
company
,
that
will
cleave
together
though
they
be
damned
for
it
,
as
they
clave
together
as
burrs
and
tares
here
,
so
they
shall
be
cast
into
Hell
together
;
that
is
the
end
of
dissolute
unruly
creatures
,
that
nothing
will
sever
them
from
those
,
who
in
their
own
consciences
they
know
rheir
courses
to
be
naught
.
Our
hope
of
you
is
steadfast
.
There
is
a
double
certainty
,
a
certainty
of
the
truth
of
the
thing
,
and
a
Certainty
double
.
certainty
of
the
estate
of
the
person
.
The
certainty
of
the
truth
is
this
,
Those
that
suffer
with
Christ
&
his
Church
,
shall
be
glorified
with
Christ
and
his
Church
:
the
certainty
of
the
truth
is
more
certain
then
Heaven
and
Earth
.
Now
besides
the
certainty
of
the
truth
,
or
thing
,
there
is
interposed
a
certainty
of
the
persons
,
that
as
they
were
interessed
in
the
sufferings
;
so
they
should
be
in
the
comforts
.
And
this
is
true
as
well
as
the
former
:
for
Gods
promises
are
not
meer
Idea's
wanting
truths
,
that
have
no
performance
in
the
persons
:
but
if
the
thing
be
true
,
it
is
true
in
the
person
to
whom
the
truth
belongs
.
Suffering
goes
before
Glorie
:
therefore
if
we
suffer
we
shall
be
glorified
.
But
this
is
the
condition
,
if
they
suffer
with
Christ
,
then
St.
Paul
takes
it
for
certain
that
they
shall
be
glorified
with
Christ
.
There
is
not
the
same
certainty
of
the
persons
as
of
the
truth
it self
:
the
truth
is
certain
by
a
certainty
of
faith
,
but
the
certainty
of
the
persons
is
the
certainty
of
a
charitable
perswasion
:
I
am
perswaded
that
you
will
suffer
with
me
in
sympathie
,
and
therefore
I
am
perswaded
in
the
certainty
of
charity
that
you
shall
of
a
certain
have
the
comfort
.
Our
hope
of
you
is
steadfast
.
St.
Paul
,
you
see
,
hath
a
good
conceit
of
them
,
that
he
might
incourage
Double
efficacy
in
hope
.
them
to
sympathize
and
take
to
heart
his
crosses
,
and
to
take
good
by
them
.
A
good
hope
of
others
hath
a
double
efficacy
.
It
hath
one
efficacy
in
the
1.
In
the
party
that
hopes
of
another
.
partie
that
hath
the
good
hope
of
another
.
It
stirs
him
up
to
be
diligent
to
take
all
courses
that
may
be
for
the
good
of
another
.
As
the
speech
is
,
Hope
stirs
up
to
work
,
it
stirs
up
endeavour
:
so
it
doth
in
the
husband-man
,
and
in
every
kind
of
trade
:
hope
quickens
endeavour
.
A
man
will
never
sowe
upon
the
sands
,
he
loseth
his
cost
:
a
man
will
never
bestow
his
pains
upon
those
that
he
thinks
are
desperate
.
And
what
is
it
that
dulls
and
deads
endeavour
?
I
despair
of
ever
doing
such
a
man
good
:
when
those
despairing
thoughts
enter
into
the
soul
,
there
is
a
stop
of
all
endeavour
.
And
surely
,
Christians
are
much
to
blame
that
way
:
when
they
might
have
ground
,
(
if
charity
were
in
them
)
at
least
of
hope
of
others
:
upon
some
hard
,
despairing
conceits
they
cast
off
hope
,
and
so
neglect
all
endeavour
of
doing
good
to
others
.
The
Spirit
of
God
is
wittie
in
the
hearts
of
his
Children
to
observe
all
advantages
of
doing
good
:
therefore
it
is
willing
to
entertain
all
offers
of
good
in
others
:
if
they
be
but
willing
to
hear
reproof
,
if
they
be
willing
to
hear
comfort
,
and
to
hear
good
discourse
,
it
will
make
a
good
construction
of
their
errours
(
if
it
may
be
)
except
it
be
those
that
are
maliciously
obstinate
,
it
will
impute
it
to
passion
,
or
to
ill
company
,
to
one
thing
or
other
;
as
far
as
possible
it
will
admit
of
a
good
construction
:
love
in
Gods
Children
will
admit
of
it
,
and
love
stirs
up
to
hope
,
and
hope
stirs
up
to
deal
with
them
for
their
good
.
I
know
that
charity
is
not
sottish
;
but
yet
it
is
willing
to
think
the
best
,
where
there
is
probability
of
good
for
the
present
,
or
where
there
is
a
tractablenesse
,
where
there
is
a
willingnesse
to
entertain
communion
,
where
there
is
any
propension
,
we
must
be
of
our
blessed
Saviours
disposition
,
who
will
not
quench
the
smoaking
flax
,
nor
break
the
bruised
Reed
:
we
must
draw
all
,
and
drive
none
away
.
This
is
one
speciall
fruit
and
effect
that
hope
hath
in
the
partie
that
doth
hope
toward
another
.
Now
as
it
is
good
for
the
Speaker
to
be
well
conceited
:
so
it
is
a
good
,
preparative
in
the
Hearer
,
it
hath
a
winning
power
in
the
partie
hoped
of
,
it
is
a
great
attractive
:
for
we
willingly
heare
those
that
conceit
good
of
us
.
St.
Paul
here
works
upon
the
naturall
disposition
in
all
,
which
is
,
that
they
love
to
be
well
thought
of
,
and
natural
dispositions
are
strong
.
It
is
the
natural
disposition
for
every
man
to
love
where
he
is
well
thought
of
,
and
it
is
not
sinful
(
unless
it
be
in
vain-glory
)
to
desire
to
have
good
place
in
the
esteem
of
others
.
And
there
a
man
will
labour
to
carrie
himself
answerable
to
the
good
conceit
had
of
him
.
There
is
a
conflict
in
the
worst
man
,
where
he
is
well
conceitd
of
,
he
labours
to
maintain
it
,
except
it
be
those
that
are
mightily
inthralled
,
as
some
wretches
are
,
to
blasphemie
,
and
to
a
cursed
life
that
they
care
not
;
but
else
if
they
be
well
thought
of
,
it
will
stirre
them
up
to
maintain
it
,
he
is
a
dissolute
man
,
he
is
not
a
man
so
farre
as
he
is
careless
of
this
,
he
is
brutish
,
and
sensless
.
St.
Paul
in
saying
,
Our
hope
is
stedfast
concerning
you
.
He
wins
himself
into
their
good
opinion
,
and
so
by
that
meanes
,
he
hoped
to
prevail
with
them
for
greater
matters
:
So
hope
it
stirs
up
men
to
do
good
;
and
it
makes
the
other
willing
to
receive
good
:
for
it
makes
them
willing
to
content
them
that
hope
well
of
them
.
St.
Paul
was
led
with
this
heavenly
wisdome
,
and
that
which
made
him
so
industrious
,
was
hope
of
prevailing
;
and
that
which
made
him
prevaile
with
others
,
was
the
good
conceit
he
had
of
them
.
He
would
gather
upon
every
one
;
when
he
saw
Agrippa
come
on
a
little
,
Agrippa
,
believest
thou
the
Scriptures
?
I
know
thou
believest
;
Almost
thou
perswadest
me
to
be
a
Christian
,
saith
he
,
and
so
he
comes
in
a
little
.
It
is
good
as
much
as
may
be
to
have
hope
of
others
.
But
what
is
his
degree
of
hope
?
Our
hope
of
you
.
Is
stedfast
.
He
had
a
stedfast
hope
,
that
if
they
were
sufferers
,
they
should
be
partakers
of
the
comfort
.
The
Observation
may
be
this
,
that
Divine
truthes
are
such
as
we
may
build
a
stedfast
hope
on
the
performance
Doct.
We
may
stedfastly
hope
for
performance
of
divine
truths
.
of
them
.
Divine
truthes
,
divine
comforts
,
they
are
of
that
nature
,
that
though
we
doe
not
yet
injoy
them
,
yet
we
may
build
certainly
upon
them
.
I
hope
stedfastly
,
that
if
you
be
partakers
of
the
sufferings
,
you
shall
be
partakers
of
the
comforts
.
A
man
cannot
say
so
of
any
thing
else
but
divine
truths
:
a
man
cannot
say
of
any
other
,
or
of
himself
,
I
hope
stedfastly
to
be
rich
,
I
hope
stedfastly
to
be
great
,
or
I
hope
stedfastly
to
live
long
:
the
nature
of
the
thing
is
uncertaine
:
the
state
of
the
world
is
vanitie
,
and
life
it self
,
and
all
things
here
will
not
admit
of
a
certain
apprehension
.
For
the
certaintie
in
a
mans
understanding
,
it
follows
the
certaintie
of
the
thing
,
or
else
there
is
no
adequation
:
when
there
is
an
evenness
in
the
apprehension
to
the
thing
,
then
it
is
true
:
but
if
we
apprehend
any
thing
that
is
here
,
that
either
riches
,
or
life
,
or
favour
will
be
thus
,
or
thus
long
,
it
is
no
true
apprehension
:
we
cannot
build
a
certain
hope
upon
an
uncertain
ground
.
But
of
divine
truthes
,
we
can
say
,
if
we
see
the
one
,
undoubtedly
the
other
will
follow
:
if
we
see
the
signs
of
grace
in
any
man
,
that
he
is
strong
to
indure
any
disgrace
for
religion
,
any
discomfort
,
then
we
may
say
.
Certainly
,
as
you
partake
of
the
afflictions
of
Christ
,
and
of
the
afflictions
and
sufferings
of
his
people
,
his
body
mysticall
:
so
undoubtedly
you
shall
be
partakers
of
the
comfort
of
Gods
people
:
heaven
and
earth
shall
faile
,
but
this
shall
never
faile
.
Is
not
this
a
comfort
to
a
Christian
,
that
when
he
is
in
the
state
of
grace
,
he
hath
something
that
he
may
build
on
,
when
all
things
else
faile
?
In
all
the
changes
and
alterations
of
this
life
,
he
hath
somewhat
unalterable
;
the
certainty
of
divine
comforts
,
the
certainty
of
his
estate
in
grace
,
though
he
be
in
an
afflicted
estate
,
as
verily
as
he
is
afflicted
:
so
verily
he
shall
be
comforted
:
If
we
suffer
with
Christ
,
we
shall
be
glorified
with
him
.
Upon
what
ground
is
this
certainty
built
,
that
if
we
suffer
we
shall
be
glorified
?
It
is
built
upon
our
union
with
Christ
,
it
is
built
upon
the
communion
we
have
with
the
Church
of
God
,
we
are
all
of
one
body
,
and
it
is
built
upon
his
own
experience
;
as
verily
as
I
have
been
afflicted
,
and
have
comfort
:
so
shall
you
that
suffer
,
be
comforted
:
what
I
feele
,
you
shall
feele
.
Because
in
things
necessary
,
there
is
the
like
reason
from
one
to
all
:
if
one
be
justified
by
faith
,
all
are
justified
by
faith
;
if
one
suffer
and
receive
comfort
,
all
that
suffer
shall
receive
comfort
:
Divine
comforts
are
from
one
to
all
,
from
the
head
to
the
bodie
,
from
the
body
to
every
member
.
If
Christ
suffered
,
I
shall
suffer
,
if
I
be
of
his
body
;
if
Christ
was
comforted
,
I
shall
be
comforted
.
Divine
truths
they
agree
in
the
head
,
and
the
Members
;
if
it
be
true
in
one
,
it
is
true
in
all
St.
Paul
felt
it
in
his
own
person
,
and
saith
he
,
as
I
have
felt
afflictions
.
increase
,
and
comforts
increase
:
so
shall
it
be
with
you
,
you
shall
be
partakers
of
the
comfort
now
,
or
hereafter
.
And
it
is
built
likewise
upon
Gods
promise
,
which
is
surer
then
heaven
and
earth
,
If
we
suffer
with
him
,
we
shall
be
glorified
with
him
,
as
the
Apostle
saith
,
Rom.
8.
All
these
are
grounds
to
found
this
stedfast
hope
on
.
And
then
the
nature
of
God
,
he
is
a
just
God
,
a
holy
God
,
and
when
we
have
taken
the
ill
,
we
shall
finde
the
sweet
,
as
in
2
Thess.
1.
It
is
just
with
God
,
to
render
to
them
that
afflict
you
trouble
,
and
to
you
comfort
.
God
hath
pawned
his
justice
upon
it
,
and
he
will
observe
this
order
;
where
he
begins
in
trouble
,
he
will
end
in
comfort
;
it
is
just
with
God
,
and
therefore
I
may
be
perswaded
.
It
should
be
a
special
comfort
to
all
that
are
in
any
sanctified
cross
,
whether
it
be
for
a
good
cause
or
no.
If
a
man
find
that
he
stands
out
for
a
good
cause
,
then
there
is
more
matter
of
joy
:
it
is
matter
of
triumph
then
:
but
if
they
be
crosses
common
to
nature
,
if
a
man
find
them
sanctified
(
as
they
are
onely
to
Gods
Children
,
they
learn
humility
by
them
,
they
learn
heavenly-mindednesse
,
they
learn
patience
,
they
learn
more
carefulnesse
by
their
afflictions
,
if
it
be
thus
sanctified
)
then
a
man
may
say
to
such
a
one
,
As
you
partake
of
the
sufferings
,
so
you
shall
partake
of
the
comfort
,
though
you
feel
it
not
for
the
present
.
Is
it
not
a
comfort
,
for
a
Patient
to
have
his
Physician
come
to
him
,
Comfort
to
Christians
.
whom
he
knowes
to
be
wise
,
and
speaks
by
his
book
,
to
say
to
him
,
Be
of
good
comfort
,
you
shall
never
die
of
this
disease
;
this
that
I
give
you
will
do
you
good
:
there
was
never
any
that
took
this
potion
but
they
recovered
:
would
not
this
revive
the
patient
?
Now
when
the
Physicians
of
our
soules
shall
come
and
tell
a
man
,
by
discerning
his
state
to
be
good
,
by
discerning
signes
of
grace
in
his
abasement
,
Be
of
good
comfort
,
there
is
good
intended
to
you
;
your
sufferings
shall
end
in
comfort
undoubtedly
:
we
may
well
be
perswaded
of
this
,
God
will
never
vary
his
order
.
Therefore
when
we
are
in
any
trouble
,
&
find
God
blessing
it
to
us
,
to
abate
our
pride
,
to
sharpen
our
desire
,
to
exercise
our
graces
,
when
we
find
it
sanctified
,
let
it
comfort
us
,
it
shall
turn
to
our
further
comfort
.
We
find
a
present
good
that
is
a
pledge
of
a
further
good
.
It
will
make
a
bitter
potion
to
go
down
,
when
the
Physitian
saith
,
it
will
do
you
good
:
how
many
distastfull
things
do
poore
Creatures
endure
and
take
down
to
cure
this
carcase
?
it
were
offensive
to
name
what
distastfull
things
they
will
take
to
do
them
good
.
Let
us
take
this
cup
from
Gods
hand
,
let
us
endure
the
Crosse
patiently
whatsoever
it
be
.
It
is
a
bitter
cup
,
but
it
is
out
of
a
Fathers
hand
,
it
is
out
of
a
sweet
hand
.
There
may
be
a
miscarrying
in
other
Physick
,
but
Gods
Physick
shall
certainly
do
us
good
;
God
hath
said
it
,
All
things
shall
work
for
the
best
to
those
that
love
him
,
he
hath
said
it
before-hand
,
we
may
presume
,
and
build
our
perswasion
upon
this
issue
,
that
all
things
shall
worke
for
our
good
.
What
a
comfort
is
this
in
all
the
entercourses
,
and
changes
of
this
life
,
when
we
know
before
that
whatsoever
we
meet
with
,
it
hath
a
command
from
God
to
do
us
good
,
it
is
medicinable
,
(
though
it
seem
never
so
ill
)
to
do
us
good
,
to
work
ill
out
of
us
,
by
the
blessing
of
God
,
But
to
proceed
.
VERS.
8
,
9.
For
we
would
not
,
Brethren
,
have
you
ignorant
of
our
trouble
,
which
came
to
us
in
Asia
,
that
we
were
pressed
out
of
measure
,
above
strength
,
insomuch
that
we
despaired
even
of
life
.
But
we
had
the
sentence
of
death
in
our selves
,
that
we
should
not
trust
in
our selves
,
but
in
God
which
raiseth
the
dead
.
HEre
Saint
Paul
comes
to
the
particular
explication
of
what
he
had
generally
spoken
before
:
he
had
generally
said
before
,
that
he
had
both
comfort
and
affliction
;
but
now
he
specifies
what
afflictions
they
were
.
I
would
not
have
you
ignorant
of
the
troubles
which
came
to
us
in
Asia
,
&c.
I
would
not
have
you
ignorant
of
.
]
He
knew
it
was
behofull
for
them
to
know
:
therefore
to
insinuate
into
their
respect
the
more
,
he
tells
them
of
it
.
Indeed
,
to
know
both
together
is
very
sweet
and
comfortable
,
to
know
both
the
afflictions
of
Gods
people
and
their
comforts
,
as
here
,
he
tells
them
what
ill
he
indured
in
Asia
,
and
how
God
delivered
him
:
to
see
how
these
are
linked
together
in
Gods
people
,
is
very
comfortable
,
therefore
I
would
not
have
you
ignorant
.
Now
,
that
they
might
not
be
ignorant
,
he
sets
before
their
eyes
the
particular
grievance
that
he
suffered
in
Asia
.
And
see
how
he
doth
raise
himself
by
degrees
,
and
represent
it
to
them
most
lively
.
First
of
all
,
saith
he
[
We
were
pressed
out
of
measure
.
]
There
is
one
degree
,
we
were
pressed
:
It
is
a
metaphor
,
we
were
pressed
,
as
a
Cart
is
pressed
under
sheaves
,
as
a
man
is
pressed
under
a
burden
:
as
a
Ship
that
is
over-laden
,
is
pressed
deep
down
with
too
much
burden
:
so
it
was
with
us
,
we
were
pressed
with
afflictions
;
afflictions
are
of
a
depressing
nature
,
they
draw
down
the
soule
,
as
comfort
raiseth
it
up
.
[
Out
of
measure
.
]
There
is
the
second
degree
,
they
were
not
onely
pressed
,
but
pressed
out
of
measure
.
[
Above
strength
]
Above
my
strength
,
above
ordinary
strength
.
And
he
riseth
higher
still
,
the
waters
rise
higher
(
insomuch
that
we
despaired
of
life
,
)
we
despaired
of
any
escaping
out
of
trouble
at
the
present
encounter
,
nay
,
we
did
not
see
how
we
should
escape
for
the
time
to
come
.
Nay
,
it
was
so
great
(
in
the
first
place
,
)
that
we
passed
(
the
sentence
of
death
upon
our selves
.
)
It
is
a
speech
taken
from
malefactors
that
are
condemned
:
for
even
as
they
having
the
sentence
pronounced
upon
them
,
we
account
them
dead
men
,
they
esteem
themselves
so
,
and
so
do
others
esteem
them
;
the
sentence
being
passed
upon
them
:
so
I
even
passed
the
sentence
on
my self
,
seeing
no
evasion
or
escape
out
of
the
troubles
I
was
in
,
the
sentence
of
death
passed
upon
me
.
We
had
the
sentence
of
death
in
our selves
.
It
was
not
passed
by
God
,
nor
by
the
World
:
for
they
had
not
decreed
to
kill
him
,
but
he
passed
it
upon
himself
when
he
saw
no
way
to
escape
.
He
was
deceived
though
(
as
oft-times
Gods
Children
are
)
for
he
died
not
at
that
time
.
And
then
afterwards
he
sets
down
the
end
why
all
this
was
,
a
sweet
end
,
a
double
end
,
(
That
we
should
not
trust
in
our selves
:
)
what
should
we
trust
in
then
?
(
But
in
God
that
raiseth
the
dead
.
)
First
to
speake
of
his
grievance
,
and
then
of
the
reason
why
God
did
thus
follow
him
.
We
would
not
have
you
ignorant
.
He
prevents
all
scandal
by
this
,
I
would
not
have
you
ignorant
,
I
am
so
far
from
caring
,
or
fearing
,
or
being
ashamed
,
that
you
should
know
of
any
affliction
that
I
suffer
,
that
I
would
not
have
you
ignorant
of
it
:
for
know
this
,
that
when
you
know
my
afflictions
you
shall
know
my
deliverance
also
.
St.
Paul
was
wondrous
scrupulous
at
this
,
left
they
should
take
any
offence
at
his
sufferings
:
indeed
it
is
the
state
of
Gods
Children
,
their
worst
Good
men
in
affliction
censured
.
crosse
:
sometimes
are
censures
upon
them
for
the
crosse
,
the
harsh
censures
of
others
in
their
troubles
;
It
was
the
last
,
and
the
greatest
of
Job's
troubles
,
that
,
and
his
wife
together
,
when
his
house
was
overthrown
,
his
Children
killed
,
his
goods
taken
away
,
himsef
stricken
with
boiles
:
then
for
his
indiscreet
friends
,
to
become
miserable
comforters
:
those
that
should
have
comforted
him
,
to
become
censurers
and
judges
of
him
,
as
if
he
had
been
a
man
deserted
,
and
forsaken
of
God
,
as
if
all
had
been
from
God
as
a
punishment
for
his
sins
:
this
was
his
greatest
crosse
,
as
it
was
his
last
,
when
his
wife
in
his
bosom
,
she
that
should
have
comforted
him
most
,
should
solicit
him
to
ill
,
and
his
friends
by
their
rash
and
vile
censures
to
make
his
crosse
heavier
:
So
it
is
with
Gods
Children
in
the
world
,
they
cannot
endure
hardnesse
in
the
World
,
they
cannot
be
used
otherwise
then
their
cause
deserves
:
but
they
must
also
undergo
hard
censures
,
that
grieves
them
more
then
the
crosse
it self
.
It
was
the
case
of
this
blessed
Apostle
,
the
Spirit
of
God
in
him
therefore
sets
him
to
mention
his
affliction
with
boldnesse
and
confidence
,
yea
,
with
comfort
and
joy
,
I
would
not
have
you
ignorant
,
I
am
not
of
the
mind
of
carnal
men
,
that
would
have
it
concealed
,
nay
,
I
would
not
have
you
ignorant
,
I
pray
understand
it
:
he
laies
it
open
to
their
view
,
that
they
might
be
affected
with
it
,
as
he
was
:
for
those
things
that
we
are
affected
with
,
we
are
large
in
the
discourse
of
them
:
he
shewes
that
the
misery
though
it
were
past
,
and
were
off
,
yet
he
was
affected
with
it
:
We
were
pressed
out
of
measure
above
strength
.
This
seems
Object
.
to
thwart
another
place
of
scripture
in
1.
Cor
10.
13.
God
is
faithful
,
and
will
1.
Cor
10
,
13.
lay
no
more
upon
you
then
you
shall
be
able
to
bear
:
and
yet
here
he
saith
,
we
were
afflicted
above
strength
,
how
can
these
hang
together
?
I
answer
,
God
will
not
suffer
his
Children
to
indure
any
thing
above
strength
,
above
that
they
are
able
to
bear
,
especially
in
spirituall
evils
,
but
for
sickness
and
persecution
or
such
,
sometimes
he
may
lay
more
upon
them
then
they
have
present
strength
to
beare
.
But
,
put
the
case
that
St.
Paul
speaks
of
inward
grievance
,
and
outward
afflictions
too
,
as
both
usually
accompany
one
another
:
St.
Paul's
meaning
is
here
undoubtedly
,
We
were
pressed
above
strength
;
that
is
,
above
ordinary
naturall
strength
,
that
unless
God
had
made
a
supply
by
a
new
supernaturall
strength
,
we
had
never
been
able
to
indure
it
:
therefore
take
it
so
,
above
ordinary
naturall
strength
:
for
extraordinary
crosses
,
must
have
extraordinary
strength
,
and
crosses
with
grievance
of
spirit
must
have
more
then
naturall
strength
to
beare
them
.
Again
,
Where
it
is
said
,
Insomuch
that
we
despaired
of
life
,
as
if
he
had
cared
much
for
his
life
,
this
seemeth
to
cross
another
place
,
Phil.
1.
I
Object
.
desire
to
be
dissolved
,
and
to
be
with
Christ
,
and
here
he
seems
to
be
very
carefull
in
a
strait
,
lest
he
should
die
.
I
answer
,
We
must
take
St.
Paul
in
diverse
considerations
and
respects
:
As
St.
Paul
hath
finished
his
course
,
and
done
his
work
,
so
,
Henceforth
is
Answ.
laid
up
for
me
the
crown
of
righteousness
:
so
he
thinks
of
nothing
but
life
and
glory
;
he
cares
not
for
his
life
:
but
take
Saint
Paul
in
the
midst
of
his
course
.
and
so
he
had
a
care
to
his
charge
.
Take
Saint
Paul
as
he
looked
to
glory
,
so
he
desired
to
be
dissolved
:
take
him
as
he
was
affected
to
edifie
the
Church
,
so
he
laboured
to
live
by
all
meanes
,
and
so
he
saith
he
despaired
of
life
,
as
desiring
to
live
to
do
good
to
the
Church
.
Again
,
It
may
be
Objected
against
the
last
,
We
received
the
sentence
of
death
in
our selves
.
St.
Paul
dyed
not
now
,
and
he
had
the
Spirit
of
God
in
Object
.
him
,
to
know
what
he
spake
;
how
doth
this
agree
then
that
he
had
the
sentence
of
death
passed
?
I
answer
,
St.
Paul
spake
according
to
the
probability
of
second
causes
,
Answ.
according
to
the
appearance
of
things
,
and
so
he
might
pronounce
of
himself
,
without
danger
,
(
as
being
no
sinfull
errour
)
that
indeed
I
am
a
dead
man
,
I
see
no
hope
of
escaping
,
if
I
look
to
the
probabilitie
of
second
causes
all
my
enemies
are
about
me
,
I
am
in
the
Lyons
mouth
,
there
is
but
a
step
between
me
and
death
.
He
doth
not
look
here
to
the
decree
of
God
,
but
he
looks
to
the
disposing
of
present
causes
:
So
Gods
'
children
are
often
deceived
in
themselves
in
that
respect
,
it
is
no
great
errour
;
for
it
is
true
what
they
speake
in
regard
of
second
causes
,
though
it
be
not
true
in
regard
of
Gods
decree
.
The
Objections
being
satisfied
,
we
may
observe
some
points
of
doctrine
.
And
out
of
the
first
part
of
St.
Paul's
tryall
,
which
some
take
it
to
be
that
in
Acts
19.
At
Ephesus
Dimetrins
the
Smith
raised
up
a
trouble
against
him
,
when
they
cryed
out
,
Great
is
Diana
of
the
Ephesians
:
but
those
are
but
conjectures
.
It
may
be
it
was
some
great
sickness
,
it
may
be
some
other
affliction
:
the
Scripture
is
silent
in
the
particular
what
it
was
.
To
come
then
to
the
points
themselves
.
In
the
first
part
,
this
is
considerable
in
the
first
place
,
that
God
suffers
his
Children
to
fall
into
extream
perils
and
dangers
.
And
then
secondly
,
that
They
are
sensible
of
it
.
For
the
first
,
God
suffers
his
children
to
fall
into
great
extremities
.
This
is
clear
here
,
we
see
how
he
riseth
by
degrees
,
We
were
pressed
above
measure
,
above
Doct.
God
suffers
his
Children
to
fall
into
great
extremity
.
strength
,
that
we
even
despaired
of
life
,
we
received
the
sentence
of
death
in
our selves
.
He
riseth
by
five
steps
,
to
shew
the
extremity
that
he
was
in
.
This
is
no
new
thing
,
that
God
should
suffer
his
Children
thus
to
be
exercised
.
It
is
true
in
the
head
,
it
is
true
in
the
body
,
and
it
is
true
of
every
particular
member
of
the
body
.
It
is
true
of
our
head
Christ
Jesus
himself
:
we
see
to
what
exigences
he
was
brought
,
in
what
danger
of
his
life
oft-times
he
was
,
as
when
they
would
have
cast
him
down
from
the
mount
,
Luke
4.
and
when
in
apprehension
of
his
Fathers
wrath
,
he
sweat
water
and
blood
in
the
garden
,
and
on
the
Crosse
cryed
out
,
My
God
,
My
God
,
why
hast
thou
forsaken
me
?
none
was
ever
so
abased
as
he
was
,
he
humbled
himself
to
the
death
of
the
Crosse
,
nay
,
lower
then
the
Crosse
,
he
was
in
captivity
in
the
grave
three
dayes
.
They
thought
they
had
had
their
will
on
him
there
:
they
thought
they
might
have
trampled
on
Christ
:
and
no
doubt
but
the
Divel
triumphed
over
the
grave
,
and
thought
he
had
had
him
where
he
would
:
but
we
see
afterward
God
raised
him
again
gloriously
.
Now
as
the
head
was
abased
even
unto
extremity
:
So
it
is
true
of
the
whole
body
of
the
Church
from
the
beginning
of
the
world
.
The
Church
in
Egypt
was
in
extremity
before
Moses
came
:
therefore
a
learned
Hebrician
Capne
(
that
brought
Hebrew
into
these
western
parts
)
was
wont
to
say
,
When
the
tale
of
brick
was
doubled
,
then
comes
Moses
:
that
is
,
in
extremity
,
when
there
was
no
remedy
,
then
God
sent
them
deliverance
.
In
what
a
pittiful
case
was
the
poor
Church
and
people
of
God
in
Hesters
time
?
there
was
but
a
haires
breadth
between
them
and
destruction
,
it
was
decreed
by
Haman
,
and
they
had
gotten
the
Kings
decree
too
,
they
were
as
it
were
between
the
hammer
and
the
anvil
,
ready
to
be
crushed
in
pieces
presently
,
had
not
God
come
between
.
And
so
in
Babylon
the
Church
was
in
extremity
,
insomuch
as
that
when
deliverance
was
told
them
,
they
were
as
men
that
dream
,
as
if
there
had
been
no
such
matter
,
they
wondred
at
it
.
And
so
in
the
times
of
persecution
God
hath
suffered
his
Church
to
fall
into
extream
danger
,
as
now
at
this
time
the
Church
is
in
other
parts
.
I
might
draw
this
truth
along
through
all
Ages
.
It
is
true
of
the
whole
body
of
the
Church
.
It
is
true
likewise
of
the
particular
members
.
Take
the
principall
members
of
it
:
you
see
Abraham
,
before
God
made
good
his
promise
,
he
was
brought
to
a
dry
body
,
and
Sarah
to
a
dead
womb
,
that
they
despaired
of
all
second
causes
.
And
David
,
though
God
promised
him
a
Kingdom
,
yet
he
was
so
straitned
that
he
thought
many
times
he
should
have
died
,
I
said
in
my
haste
,
All
men
are
liars
;
they
tell
me
this
and
that
,
but
there
is
nothing
so
,
he
was
hunted
as
a
Partridge
in
the
wildernesse
.
It
was
true
of
St.
Paul
,
we
see
what
extremity
he
was
brought
unto
;
as
the
Psalmist
saith
,
Psal.
118.
I
was
afflicted
sore
,
but
I
was
not
delivered
to
death
:
Even
as
we
say
,
only
not
killed
.
It
is
and
hath
been
so
,
with
all
the
members
of
the
Church
from
Abel
to
this
day
:
sometime
or
other
,
if
they
live
any
long
time
,
they
shall
be
like
Moses
at
the
Red-Sea
;
we
see
in
what
a
strait
he
and
his
company
was
there
,
there
was
the
Egyptians
behind
them
,
the
Mountaines
on
each
side
of
them
,
the
Red-Sea
before
them
,
what
escaping
was
here
for
Moses
?
so
it
is
with
the
poore
Church
and
Children
of
God
oft-times
:
there
are
dangers
behind
them
,
and
perils
before
them
,
and
troubles
on
all
fides
.
God
brings
them
so
low
as
deaths
doore
;
sometimes
by
sickness
,
as
there
is
an
instance
in
Psal.
107.
of
those
that
go
down
to
the
sea
in
ships
,
He
brings
them
to
deaths
door
,
saith
the
Psalmist
.
What
is
the
reason
,
that
by
persecution
and
afflictions
,
by
one
grievance
or
another
,
God
brings
his
Children
to
such
a
low
ebb
?
The
reasons
are
many
.
The
first
may
be
,
he
will
thus
trie
what
mettle
they
are
made
of
,
light
Reas.
1.
afflictions
,
light
crosses
will
not
trie
them
throughly
,
great
ones
will
.
Jonas
that
slept
in
the
Ship
,
he
fals
a
praying
in
the
Whales
belly
;
he
that
was
pettish
out
of
trouble
,
and
fals
a
quarrelling
with
God
himself
,
in
trouble
he
fals
to
praying
;
when
he
was
in
the
bottom
of
hell
,
as
he
saith
himself
.
Little
afflictions
may
stand
with
murmuring
,
and
repining
:
but
great
ones
trie
indeed
what
we
are
;
what
we
are
in
great
afflictions
,
he
are
indeed
.
Againe
,
To
trie
the
sincerity
of
our
estate
,
to
make
us
to
know
our selves
;
to
make
us
known
to
the
world
,
and
known
to
our selves
,
what
Reas.
2.
good
we
have
,
and
what
ill
we
have
.
A
man
knows
not
what
a
deal
of
loosness
he
hath
in
his
heart
,
&
what
a
deal
of
falseness
,
till
we
come
to
the
cross
,
&
to
extremity
:
Whereas
before
,
I
thought
I
had
had
a
great
deal
of
patience
,
a
great
deal
of
faith
,
and
a
great
deal
of
heavenly
mindedness
:
now
I
see
I
have
not
that
store
laid
up
as
I
thought
I
had
.
And
somtime
a
man
is
deceived
on
the
contrary
:
I
thought
I
had
had
no
goodness
in
me
,
and
yet
in
extremity
,
such
a
one
goes
to
prayer
,
he
goes
to
the
Word
of
God
,
to
the
communion
of
Saints
,
he
delights
in
good
things
,
and
onely
in
those
:
extremity
makes
him
discern
and
know
himself
for
ill
,
and
for
good
,
and
makes
others
to
know
him
too
,
that
is
another
end
.
Again
,
God
suffers
us
to
fall
into
extremity
,
to
set
an
edge
upon
our
desires
,
and
our
prayers
,
to
make
us
crie
to
him
,
Out
of
the
deep
I
have
cryed
Reas.
3.
unto
thee
,
O
Lord
.
When
a
man
is
in
the
deep
,
it
is
not
an
ordinary
prayer
will
serve
,
but
he
must
crie
:
God
loves
to
heare
his
Children
speak
to
him
;
he
loves
the
voice
of
his
children
,
it
is
the
best
musick
that
he
delights
in
:
therefore
he
will
take
a
course
,
that
he
will
be
sure
to
hear
from
them
;
and
rather
then
they
shall
neglect
prayer
,
he
will
suffer
them
to
fall
into
some
rousing
sinne
,
into
such
a
state
and
condition
,
that
they
may
dart
up
prayers
,
that
they
may
force
prayers
out
of
the
anguish
of
spirit
,
that
their
prayers
may
be
violent
,
that
will
take
no
denyal
,
that
they
may
be
strivings
with
God
,
that
they
may
wrastle
with
God
as
we
see
in
Jacob
and
the
woman
of
Canaan
,
that
they
may
be
importunate
,
and
never
leave
him
nor
take
any
denyall
.
Again
,
God
suffers
his
Children
to
fall
into
this
extream
perill
and
danger
,
not
onely
to
trie
them
,
what
good
they
have
in
them
;
but
when
he
Reas.
4.
hath
tried
it
to
exercise
it
,
to
exercise
their
faith
,
and
their
patience
.
St.
Paul
had
a
great
deale
of
grace
in
him
,
and
God
would
be
sure
to
have
a
great
deale
of
tryall
,
and
exercise
of
it
;
and
therefore
he
suffered
him
to
fall
into
extream
dangers
,
that
so
all
the
patience
,
and
all
the
●…aith
he
had
might
be
set
on
work
.
And
so
it
was
in
Job
,
God
had
furnished
his
Champion
with
a
great
measure
of
patience
,
and
then
he
singles
him
out
to
the
combat
;
he
brings
him
into
the
lists
to
encounter
with
Satan
and
〈◊〉
triumph
over
Satan
,
and
all
the
evils
he
suffered
whatsoever
.
Again
,
it
is
to
perfect
the
work
of
mortification
,
to
let
patience
have
her
Reas.
5.
perfect
worke
,
and
●…aith
,
and
prayer
to
have
their
p●…ect
work
,
to
perfect
all
graces
,
and
so
to
perfect
the
work
of
mortification
:
for
in
extream
dangers
,
he
weanes
us
perfectly
from
the
world
,
as
much
as
may
be
,
nothing
will
doe
it
if
these
will
not
.
St.
Paul
came
to
many
Cities
,
and
there
he
thought
oft-times
to
have
great
matter
of
entertainment
,
and
instead
of
that
he
was
whipped
and
misused
:
God
used
the
matter
so
,
to
mortifie
pride
and
self-confidence
in
St.
Paul
;
he
scoured
him
so
from
pride
,
that
he
should
not
goe
out
of
the
Citie
,
but
he
should
be
well
scoured
first
by
misusage
.
So
rather
then
God
will
suffer
his
Children
to
go
to
hell
,
and
rather
then
he
will
suffer
them
to
live
in
the
world
here
,
without
glory
to
their
profession
,
without
manifesting
of
grace
,
to
mortifie
and
subdue
their
base
earthly
affections
,
he
will
scoure
them
,
to
subdue
their
pride
,
and
to
subdue
their
earthly
mindednesse
;
we
might
prevent
the
bitterness
of
the
Cross
,
if
we
would
:
we
might
prevent
his
mortifying
of
us
by
afflictions
,
by
the
mortification
of
the
spirit
:
but
because
we
are
negligent
in
that
work
,
to
perfect
the
work
of
mortification
,
he
is
forced
to
lay
here
any
crosses
and
extream
dangers
upon
us
.
Lastly
,
God
doth
this
for
another
end
,
that
he
might
be
sure
by
this
meanes
to
prepare
us
for
greater
blessings
:
for
in
what
deep
measure
we
Reas.
6.
are
humbled
by
any
deep
afflction
,
in
that
measure
we
are
prepared
for
some
blessing
.
Humility
doth
empty
the
soule
,
and
crosses
do
breed
humilitie
:
the
emptiness
of
the
soule
fits
it
for
receipt
:
God
therefore
doth
emptie
us
by
crosses
,
that
we
may
be
fit
vessels
to
receive
some
larger
measure
of
grace
and
comfort
.
For
as
it
is
said
before
,
As
our
tribulations
increase
,
so
our
comforts
increase
:
therefore
it
is
a
good
signe
,
that
God
intends
much
spirituall
good
to
any
man
,
when
he
laies
some
heavie
load
upon
him
in
this
world
:
all
is
to
prepare
for
some
greater
comfort
,
and
some
greater
measure
of
grace
.
Why
doth
the
Husbandman
fall
upon
his
ground
,
and
teare
and
rend
it
up
with
the
Plow
,
and
the
better
the
ground
is
,
the
more
he
labours
to
kill
weeds
,
is
it
because
he
hath
an
ill
mind
to
the
ground
?
No
,
he
meanes
to
sowe
good
seed
there
,
and
he
will
not
plow
a
whit
longer
,
then
may
serve
to
prepare
the
ground
.
It
is
the
Holy
Ghosts
comparison
,
Isa.
28.
So
likewise
the
Gold-Smith
,
the
best
mettall
that
he
hath
,
he
tempers
it
,
he
labours
to
consume
the
dross
of
it
,
and
the
longer
it
is
in
the
fire
,
the
more
pure
it
comes
forth
:
so
God
keeps
his
Children
under
crosses
,
and
doth
plow
them
,
they
neglect
to
plow
themselves
,
and
he
is
faine
to
set
plowers
that
will
doe
it
indeed
,
some
ill
minded
men
,
or
some
cross
:
if
they
would
plow
themselves
,
and
examine
themselves
,
they
might
spare
God
the
labour
:
but
when
they
are
negligent
,
God
takes
the
labour
into
his
own
hand
,
and
sets
others
on
worke
,
that
will
doe
it
to
purpose
,
but
all
is
to
prepare
them
for
heavenly
seed
,
for
grace
and
comfort
,
that
in
what
measure
we
have
been
depressed
(
as
he
saith
here
,
we
were
pressed
above
measure
,
)
in
that
measure
he
meanes
to
lift
us
up
by
heavenly
comfort
.
And
(
which
is
a
clause
of
that
)
that
we
might
set
a
price
upon
the
comforts
,
when
they
come
:
for
when
he
hath
so
prepared
us
for
it
,
and
then
we
receive
it
,
then
comfort
is
comfort
indeed
.
Comfort
in
it self
is
all
one
,
and
glory
in
it self
is
all
one
,
first
and
last
:
but
it
is
not
all
one
to
the
person
;
comfott
is
indeared
to
a
person
that
hath
been
kept
under
and
been
dieted
before
:
then
when
it
comes
,
he
sets
a
great
value
upon
it
,
when
he
hath
been
without
it
so
long
.
Our
nature
is
so
,
that
we
value
things
by
the
want
of
them
,
rather
then
by
the
present
enjoying
of
them
,
after
we
have
wanted
it
,
and
have
been
long
time
prepared
for
it
,
then
when
it
comes
,
it
is
welcome
indeed
.
For
these
,
and
many
such
like
ends
,
we
must
be
willing
to
approve
of
Gods
holy
and
wise
dispensation
in
this
,
in
ordering
matters
so
with
his
children
,
in
bringing
them
to
great
dangers
of
bodie
,
in
danger
of
life
,
sometimes
to
spirituall
desertions
,
leaving
them
to
themselves
,
as
if
he
had
no
care
of
them
.
But
St.
Paul
speaks
especially
here
,
of
outward
crosses
;
you
see
the
reasons
of
it
.
The
Use
of
it
,
is
first
,
that
we
should
not
passe
a
harsh
,
unadvised
,
rigid
censure
upon
our selves
,
or
others
,
for
these
respects
;
for
any
great
affliction
Use
1
▪
Not
to
censure
those
that
suffer
.
or
abasement
in
this
world
.
The
world
is
ready
to
passe
their
verdict
presently
upon
a
man
:
Oh
,
such
a
one
,
you
see
what
a
kinde
of
man
he
was
,
you
see
how
God
follows
him
with
crosses
:
so
uncharitable
men
judge
amiss
of
the
generation
of
the
righteous
.
Whereas
they
should
set
the
Court
in
their
own
hearts
,
and
begin
to
censure
there
,
and
to
examine
themselves
,
they
goe
out
and
keep
their
Court
abroad
:
but
I
say
,
passe
not
a
harsh
censure
upon
others
,
or
on
thy selfe
,
no
,
not
for
extream
dangers
:
for
God
now
is
making
way
for
great
comfort
,
let
God
go
on
his
way
,
without
thy
censuring
of
him
.
Again
,
This
should
teach
us
,
that
we
should
not
build
overmuch
confidence
Use
2.
Not
to
be
confident
of
earthly
things
.
on
earthly
things
,
on
the
things
of
this
world
,
neither
on
health
of
body
,
or
on
friends
,
or
on
continuance
of
life
:
alas
!
it
is
Gods
ordinary
course
,
to
strip
us
of
all
in
this
world
:
we
think
of
great
reputation
:
but
saith
God
,
I
will
take
that
from
you
,
you
shall
learn
to
trust
in
me
.
You
think
you
have
strong
,
and
vigorous
bodies
,
and
you
shall
live
long
,
and
therefore
you
will
venture
upon
such
and
such
courses
.
I
but
God
suffers
his
children
to
come
to
extream
dangers
and
hazards
,
that
they
think
the
sentence
of
death
is
passed
upon
them
.
And
since
this
is
Gods
course
with
the
body
,
and
with
the
Members
,
and
with
our
head
Christ
himself
,
shall
we
think
to
have
immunitie
,
and
to
escape
,
and
not
looke
to
Gods
order
?
The
Church
is
in
great
miserie
,
and
we
are
negligent
in
prayer
,
we
think
there
are
many
good
people
,
and
there
is
strong
munition
,
&c.
As
if
when
Gods
people
are
in
security
,
and
forget
him
and
his
blessings
,
it
were
not
his
course
to
strip
them
of
all
,
to
suffer
them
to
fal
into
extream
dangers
:
have
we
not
the
Church
before
our
eyes
to
teach
us
?
Let
us
trust
therefore
in
nothing
in
this
world
.
So
much
for
that
point
.
The
second
thing
in
the
first
part
is
this
,
that
As
Gods
Children
are
brought
to
this
estate
,
so
they
are
sensible
of
it
.
They
are
flesh
and
not
steele
,
they
have
not
the
strength
of
steele
,
as
Job
Doct.
Gods
children
sensible
of
afflictions
.
saith
,
they
are
men
,
they
are
not
stones
:
they
are
Christians
,
they
are
not
Stoicks
.
Therefore
St.
Paul
as
he
was
in
extremity
,
so
he
apprehended
his
extremity
:
and
with
all
his
heart
,
he
would
have
escaped
if
he
could
:
he
looked
about
to
all
evasions
how
he
might
escape
death
.
Gods
children
are
sensible
of
their
crosses
;
especially
they
are
sensible
of
death
,
as
he
speaks
here
of
himself
,
We
despaired
even
of
life
it self
.
The
word
is
very
significant
in
the
originall
,
we
were
in
such
a
strait
that
we
knew
not
how
to
escape
with
life
,
so
that
we
despaired
of
life
:
we
would
have
escaped
with
our
lives
;
but
we
saw
no
way
to
escape
.
To
make
this
clear
,
there
are
3.
things
in
Gods
Children
.
There
is
-
-
Grace
.
-
Nature
.
-
Corrupt
nature
,
nature
with
the
tang
-
of
Corruption
.
Grace
that
looks
upward
,
to
glorie
and
comfort
.
Nature
looks
to
the
present
grievance
,
nature
looks
not
to
things
to
come
,
to
matters
revealed
in
the
Word
,
to
supernatural
comforts
:
nature
looks
to
the
present
crosse
,
even
nature
without
sin
.
Corrupt
nature
feeles
,
and
feeles
with
a
secret
murmuring
and
repining
,
and
heavinesse
and
dulnesse
:
as
indeed
corrupt
nature
will
alway
have
a
bout
in
crosses
,
it
will
alway
play
its
part
,
first
or
last
.
There
are
alway
these
three
works
in
the
Children
of
God
,
in
all
extremities
.
Grace
works
,
and
that
carries
up
,
up
still
,
trust
in
God
,
it
looks
to
heaven
,
it
looks
to
the
end
and
issue
,
that
all
is
for
good
.
Nature
it
fills
full
of
sense
and
pain
,
and
makes
a
man
desire
remedy
and
ease
.
Corrupt
nature
stirs
a
man
up
to
fret
,
and
say
,
what
doth
God
mean
to
do
thus
?
it
stirs
a
man
oft-times
to
use
ill
meanes
,
indirect
courses
.
St.
Paul
was
sensible
,
from
a
right
principle
of
nature
:
and
no
doubt
here
was
some
tang
of
corruption
with
it
,
he
was
sensible
of
the
fear
of
death
.
Adam
in
innocencie
would
have
been
affected
,
and
exquisitly
sensible
(
no
doubt
)
if
his
body
had
been
wronged
:
for
the
more
pure
the
complexion
,
the
more
sensible
of
solution
(
as
Physicians
say
)
when
that
which
should
be
knit
together
:
if
any
thing
be
loosed
by
sicknesse
,
or
by
wounds
,
that
should
by
nature
not
be
hurt
,
but
continue
together
,
it
breeds
exquisite
pain
.
As
to
cut
that
which
should
not
be
cut
,
to
disjoyn
that
which
should
be
together
,
this
is
in
nature
.
The
Schoolemen
say
,
(
and
the
reason
is
good
)
that
Christs
paines
were
the
greatest
paines
,
because
his
senses
were
not
dulled
and
stupified
with
sensuality
,
or
indirect
courses
:
he
had
a
body
of
an
excellent
temper
,
and
he
was
in
the
perfection
of
his
years
when
he
died
;
therefore
he
received
such
an
impression
of
grief
in
his
whipping
:
and
when
he
was
crowned
with
thornes
,
that
was
it
that
made
him
so
sensible
of
grief
,
that
when
he
sweat
,
he
sweat
drops
of
blood
,
and
upon
the
crosse
it
made
him
cry
out
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Gods
Children
out
of
a
principle
of
nature
,
are
sensible
of
any
grievance
to
this
outward
man
of
theirs
,
to
the
body
,
especially
in
death
,
as
we
see
here
St.
Paul
.
And
there
is
most
patience
where
there
is
most
sense
,
it
is
stupidity
and
blockishnesse
else
.
Why
are
Gods
Children
so
sensible
in
grief
,
especially
in
death
?
Quest.
Oh
there
is
a
great
cause
:
indeed
in
some
regards
they
are
not
afraid
of
it
:
Ans.
for
death
is
an
enemy
to
nature
,
it
is
none
to
Grace
;
but
when
I
speake
Reas.
1.
Death
anenemy
to
nature
,
and
to
natural
comforts
.
not
of
Grace
and
Glory
,
but
of
nature
:
hath
not
nature
great
cause
to
tremble
at
death
,
when
it
is
an
enemy
to
nature
,
even
to
right
nature
?
It
is
the
King
of
fears
,
as
Job
saith
:
it
is
that
Tyrant
that
makes
all
the
Kings
of
the
earth
to
tremble
at
him
:
when
death
comes
,
it
is
terrible
,
why
?
because
it
strips
us
of
all
the
contentments
of
this
life
,
of
all
comforts
whatsoever
we
have
here
.
Nature
without
●…n
is
sensible
of
earthly
comforts
that
God
hath
appointed
for
nature
:
and
when
nature
sees
an
end
of
them
,
nature
begins
to
give
in
,
and
to
grieve
.
Again
,
death
parts
the
best
friends
we
have
in
this
world
,
the
body
and
Reas.
2.
It
parts
the
best
friends
.
the
soul
,
two
old
friends
,
and
they
cannot
be
parted
without
exquisite
grief
.
If
two
friends
that
take
contentment
in
each
other
,
common
friends
cannot
part
without
grief
,
how
shall
these
bosom-friends
,
these
united
friends
,
body
and
soul
,
part
without
grief
?
This
marriage
between
the
soul
and
the
body
cannot
be
disunited
without
exquisite
pain
,
being
old
acquaintance
.
Again
,
nature
abhors
death
,
it
hinders
us
of
all
imployment
,
it
hinders
of
all
service
of
God
in
Church
and
Common-wealth
.
And
so
grace
which
Reas.
3.
Itcuts
off
all
imployment
.
is
beyond
nature
,
doth
a
little
desire
the
continuance
of
life
.
But
nature
,
even
out
of
no
sinful
principle
,
it
sees
that
now
I
can
serve
God
no
longer
,
I
can
do
God
no
more
service
,
I
can
do
good
no
longer
in
this
World
:
and
therefore
it
takes
it
to
heart
.
Our
Savour
saith
,
While
you
have
light
,
walke
:
the
night
cometh
:
when
no
man
is
able
to
work
,
the
night
of
sicknesse
and
death
.
So
it
breeds
discomfort
,
and
is
terrible
that
way
.
Again
,
in
death
we
leave
those
that
cast
their
care
upon
us
,
we
leave
Reas.
4.
We
leave
those
we
had
care
of
.
oft
times
Wives
and
Children
,
without
Husband
or
Father
:
those
that
had
dependance
upon
us
:
and
this
must
needs
work
upon
nature
,
upon
a
right
principle
of
nature
:
indeed
the
excesse
of
it
is
with
corruption
alway
.
Again
,
in
death
there
is
great
pain
.
They
say
,
Births
are
with
great
Reas.
5.
Pain
in
death
.
pangs
(
and
so
they
are
.
)
Now
death
is
a
birth
,
the
birth
of
immortality
,
no
wonder
then
if
it
have
great
pangs
:
therefore
nature
fears
it
even
for
the
pangs
,
the
concomitants
that
are
joyned
with
it
.
And
then
in
death
,
nature
considers
the
state
of
the
body
presently
after
Reas.
6.
The
horror
of
the
grave
.
death
,
that
,
that
goodly
body
,
that
strength
,
and
vigour
I
enjoyed
before
,
must
now
be
wormes-meat
,
I
must
say
to
the
worm
,
Thou
art
my
brother
,
and
to
corruption
,
Thou
art
my
mother
,
and
the
like
,
as
it
is
in
Job
.
That
head
,
that
perhaps
hath
ruled
the
Common-wealth
,
the
place
where
I
lived
,
it
must
lie
level
with
others
:
and
that
body
that
others
were
inamoured
with
,
it
must
now
be
so
forlorn
,
that
the
sight
of
it
will
not
be
indured
of
our
best
friends
.
Nature
considers
what
the
estate
will
be
there
,
that
it
shall
turn
to
rottenesse
ere
long
:
that
the
goodliest
persons
shall
be
turned
to
dust
,
and
lie
rotting
there
till
the
day
of
the
Resurrection
.
Faith
,
and
Grace
looks
higher
:
but
because
,
we
have
nature
,
as
long
as
we
are
men
,
these
and
such
like
respects
work
upon
nature
,
and
make
death
grievous
.
But
besides
the
glasse
of
nature
,
and
these
things
here
in
the
World
,
look
upon
it
in
the
Law
of
God
,
in
that
glasse
,
and
so
nature
trembles
,
and
Reas.
7.
Death
the
wages
of
sin
.
quarrels
at
death
.
Death
what
is
it
?
It
is
the
wages
of
sin
,
it
is
the
end
of
all
comfort
,
and
nature
cannot
see
any
comfort
after
that
,
it
is
beyond
nature
.
Nature
teacheth
us
not
that
there
will
be
a
Resurrection
of
the
body
,
nature
teacheth
not
that
the
soul
goes
to
God
:
here
must
be
a
great
deal
of
Grace
,
and
a
great
deal
of
Faith
,
to
convince
the
soul
of
this
:
nature
teacheth
it
not
.
Now
when
besides
this
,
the
Law
of
God
comes
,
and
faith
.
Death
came
in
by
sin
,
and
sin
is
the
sting
of
death
:
death
is
armed
with
sin
,
and
sin
comes
in
with
the
evidences
of
Gods
anger
:
here
,
unlesse
there
be
Faith
and
Grace
,
a
man
is
either
as
Nabal
,
a
stone
and
a
for
in
death
,
or
as
Judas
,
and
Cain
,
swallowed
up
with
despaire
.
It
is
impossible
for
a
man
that
is
not
a
true
Christian
,
that
is
not
a
good
man
,
but
that
either
he
should
be
as
a
stone
,
or
desperate
in
sicknesse
and
Death
;
without
Grace
,
he
must
be
one
of
them
.
If
he
be
a
wise
man
,
he
cannot
but
despair
in
the
hour
of
Death
:
For
is
it
a
matter
to
be
dallied
with
,
or
to
be
carried
bravely
out
,
as
your
Roman
spirits
,
and
Atheists
think
?
they
account
it
a
Glory
to
die
bravely
,
in
a
stout
manner
.
Is
it
the
terrible
of
terribles
so
to
be
put
off
?
when
all
the
comforts
in
this
world
shall
end
,
and
all
imployments
cease
,
when
,
there
is
eternity
before
a
man
,
and
after
death
,
hell
,
and
eternall
damnation
of
body
and
soul
?
Are
these
matters
to
be
slighted
?
it
would
make
a
man
look
about
him
:
if
a
man
have
not
faith
and
Grace
,
he
must
eitherr
despaire
or
die
like
a
stone
:
none
but
a
good
Christian
can
carrie
himself
well
in
the
hour
of
death
:
nay
,
a
good
Christian
is
sensible
of
death
:
and
till
he
see
Gods
time
is
come
,
he
labours
to
avoid
it
by
all
meanes
,
as
St.
Paul
doth
here
.
But
St.
Paul
had
another
ground
beyond
nature
to
avoid
Death
.
He
Reas
8.
St.
Paul
desired
life
to
serve
the
Church
.
knew
himself
ordained
for
the
service
of
the
Church
:
therefore
he
desired
to
escape
that
he
might
serve
God
a
longer
time
for
the
good
of
his
Church
.
Are
Gods
Children
sensible
of
Death
,
and
the
danger
of
it
,
and
out
of
a
principle
of
nature
,
and
Grace
too
?
How
then
should
carnall
wretched
Use
1.
Terrour
to
wicked
men
.
men
look
about
them
,
that
have
not
made
their
accounts
even
with
God
?
the
report
of
Death
to
them
should
be
like
the
hand-writing
upon
the
wall
to
Belteshazer
,
it
should
make
their
knees
beat
together
,
and
make
their
countenance
pale
,
it
should
strike
them
with
terrour
,
and
like
Nabal
make
their
hearts
to
die
as
a
stone
within
them
.
But
it
is
a
Use
of
comfort
to
poore
deluded
Christians
:
they
think
,
alas
,
Vse
.
Comfort
to
Christians
.
can
my
estate
be
good
,
I
am
afraid
of
Death
?
I
tremble
and
quake
at
the
name
of
Death
,
I
cannot
endure
to
hear
of
it
,
but
it
most
of
all
affects
me
to
see
it
:
therefore
I
fear
I
have
no
Grace
in
me
,
I
fear
I
have
no
faith
in
me
.
Be
not
discomforted
whosoever
thou
art
,
that
sayest
so
,
(
if
thou
labour
to
strengthen
thy
faith
,
and
to
keep
a
good
conscience
)
for
thou
mayest
do
thus
out
of
a
principle
of
nature
:
nature
trembles
at
Death
.
A
man
may
do
two
things
from
diverse
principles
,
from
diverse
respects
,
&
both
without
sin
For
example
,
in
fasting
,
nature
without
sin
desireth
meat
,
or
else
fasting
were
not
an
afflicting
of
a
mans
body
:
but
Grace
that
hath
another
principle
,
and
that
desires
to
hold
out
without
sustenance
,
to
be
afflicted
:
so
here
is
both
a
desire
,
and
not
a
desire
,
and
both
good
in
their
kind
.
So
a
man
in
the
time
of
sicknesse
,
and
death
,
he
may
by
all
meanes
desire
to
escape
it
,
and
tremble
at
it
out
of
a
principle
of
nature
:
but
out
of
a
higher
principle
he
may
triumph
:
O
death
,
where
is
thy
sting
?
O
grave
,
where
is
thy
victory
:
and
they
that
believe
in
Christ
,
shall
never
die
.
We
are
in
heavenly
places
together
with
Christ
,
we
are
as
sure
of
heaven
as
if
we
were
there
.
So
out
of
such
kind
of
principles
we
may
triumph
over
Death
by
Faith
and
Grace
.
So
let
none
be
discouraged
,
nature
goes
one
way
,
and
faith
and
grace
another
:
a
man
may
know
when
it
is
nature
,
and
when
it
is
grace
;
when
grace
subdues
nature
,
and
subordinates
it
to
a
higher
principle
;
a
man
need
not
be
much
troubled
.
Christ
himself
our
head
,
he
was
afraid
of
death
when
he
looked
on
death
as
death
:
but
when
he
looked
upon
death
as
a
service
,
as
a
redemption
,
as
a
sweet
sacrifice
to
God
,
so
with
a
thirsting
I
have
thirsted
;
saith
he
,
he
thirsted
after
death
in
that
respect
:
looking
to
his
humane
nature
,
to
the
truth
of
his
manhood
,
then
saith
he
,
Oh
that
this
cup
might
passe
from
me
,
but
in
another
consideration
,
he
willingly
gave
his
soul
a
sacrifice
for
sin
to
God
.
The
desire
is
as
the
objects
are
presented
,
let
heaven
and
happinesse
be
presented
,
so
death
is
a
passage
to
it
,
so
death
is
the
end
of
misery
,
and
the
beginning
of
happinesse
,
so
Gods
Children
desire
to
be
dissolved
and
to
be
with
Christ
,
as
St.
Paul
did
.
But
look
upon
death
otherwise
as
it
is
an
enemy
to
nature
;
as
it
is
a
stop
of
all
imployment
in
this
world
,
and
of
all
service
to
the
Church
,
that
we
can
do
God
no
longer
service
,
and
so
a
man
may
desire
to
live
still
,
and
be
afraid
of
death
if
he
look
upon
death
in
the
glasse
of
nature
,
and
in
the
glasse
of
the
Law
,
likewise
that
it
comes
in
as
a
punishment
,
of
sin
so
indeed
it
is
terrible
,
it
is
the
King
of
fears
.
But
look
upon
it
in
another
glass
,
in
the
glass
of
the
Gospel
,
as
it
is
sweetned
,
and
as
it
is
disarmed
by
Christ
,
and
so
it
is
comfortable
,
Better
is
the
day
of
death
;
then
the
day
of
birth
:
for
in
our
birth
we
come
into
miserie
,
in
death
we
go
from
it
.
So
upon
diverse
considerations
we
may
be
diversly
affected
,
and
have
diverse
rspects
to
things
:
for
the
soul
of
man
is
framed
,
so
to
be
carried
to
the
present
object
,
and
therefore
to
a
good
man
in
some
respects
,
at
sometime
death
is
terrible
,
he
trembles
at
it
,
which
upon
higher
considerations
and
respects
he
imbraceth
willingly
.
Indeed
it
is
a
signe
of
a
wise
man
to
value
life
,
it
is
the
opportunitie
and
advantage
to
honour
God
.
After
death
we
are
receivers
and
not
doers
,
then
we
receive
our
wages
:
but
while
we
are
here
,
we
should
desire
even
for
the
glory
that
is
reserved
for
us
,
to
do
all
the
good
we
can
,
because
the
time
of
life
is
that
blessed
advantage
of
doing
good
and
of
taking
good
.
It
is
to
be
in
heaven
before
our
time
,
to
do
others
good
,
and
to
get
evidence
of
heaven
for
our selves
.
This
is
the
second
thing
,
that
as
Gods
children
are
suffered
to
fall
into
extream
dangers
;
so
they
are
very
sensible
of
them
,
especially
in
matter
of
death
which
is
the
last
enemie
,
there
the
Devil
sets
upon
them
indeed
:
he
knows
that
that
is
the
last
enemy
,
and
that
there
he
must
get
all
,
or
lose
all
:
and
he
labours
to
make
death
more
terrible
then
it
is
or
should
be
.
The
way
not
to
fear
death
,
and
not
to
let
nature
have
over-much
scope
,
is
to
disarm
death
before
hand
,
to
pluck
out
the
sting
of
it
by
repentance
;
weaken
it
before
hand
,
that
it
may
not
get
the
better
.
Even
as
we
doe
with
our
The
way
not
to
fear
death
.
enemies
,
the
way
to
overcome
them
is
to
weaken
them
,
to
weaken
their
Forces
,
to
starve
them
if
we
can
,
to
intercept
all
their
provision
.
What
makes
death
terrible
and
strong
?
we
put
stings
into
it
our
sins
,
our
sins
against
conscience
,
the
time
will
come
when
conscience
will
awaken
,
and
it
will
be
then
,
if
ever
to
our
comfort
,
and
then
our
former
sins
will
stare
in
our
faces
,
the
sins
of
our
youth
,
the
sins
that
we
have
before
neglected
soundly
to
repent
for
,
therefore
let
us
labour
this
way
to
make
death
less
terrible
.
Again
,
That
we
may
not
fear
it
over-much
,
let
us
look
upon
it
in
the
glasse
of
the
Gospel
,
as
it
is
now
in
Christ
,
as
it
is
turned
cleane
another
way
.
Now
,
it
hath
sweet
names
,
it
is
called
a
dissolution
,
a
departure
,
a
sleeping
,
a
going
to
our
Fathers
,
and
such
like
.
God
doth
sweeten
a
bitter
thing
,
that
it
may
enter
into
us
with
lesse
terrour
:
so
it
must
be
our
wisdom
to
sweeten
the
meditation
of
it
,
by
Evangelicall
considerations
,
what
it
is
now
by
Christ
.
And
withall
to
meditate
the
two
termes
,
from
whence
,
and
whither
,
what
a
blessed
change
it
is
if
we
be
in
Christ
,
it
is
a
change
for
the
better
,
better
company
,
better
imployment
,
a
better
place
,
all
better
.
Who
would
be
grieved
at
,
and
afraid
of
death
?
Let
us
recal
the
promise
of
the
presence
of
God
,
he
wil
be
with
us
to
death
,
and
in
death
:
Blessed
are
those
that
die
in
the
Lord
.
And
especially
faith
in
Christ
wil
make
us
that
we
shal
not
fear
death
,
when
we
shall
see
him
our
head
in
heaven
before
us
,
ready
to
receive
us
when
we
come
there
;
and
to
see
our selves
in
heaven
already
in
him
:
as
verily
in
faith
,
and
in
the
promise
,
as
if
we
were
there
,
We
are
set
in
heavenly
places
with
Christ
already
.
Let
us
have
these
and
such
like
considerations
,
to
sweeten
the
thought
of
death
.
But
to
touch
this
,
which
is
an
Appendix
to
that
formerly
mentioned
,
that
Gods
children
are
deceived
concerning
their
death
oft-times
.
The
time
of
death
is
uncertain
;
St.
Paul
thought
he
should
have
dyed
Observ.
Gods
children
are
deceived
in
their
death
.
when
he
did
not
,
he
was
deceived
.
There
is
a
double
errour
about
death
:
sometimes
we
think
we
shall
not
dye
,
when
indeed
we
are
dead
men
:
sometimes
we
receive
the
sentence
of
death
,
we
passe
a
censure
upon
our selves
,
that
we
cannot
live
,
when
God
intends
our
escape
:
so
it
is
uncertain
to
us
,
the
houre
of
death
:
sometime
we
are
uncertain
,
when
it
is
certain
,
sometime
we
think
it
certain
,
when
it
falls
not
out
so
:
both
wayes
we
are
deceived
.
Because
God
will
have
us
while
we
live
here
to
be
at
an
uncertaintie
for
the
very
moment
of
death
,
Our
times
are
in
his
hand
.
Our
time
of
life
is
in
his
hand
,
we
came
into
the
world
when
he
thought
good
:
our
time
of
living
here
,
is
in
his
hands
,
we
live
just
as
long
as
he
will
have
us
:
our
time
of
death
is
in
his
hand
.
The
Prophet
saith
not
only
,
my
time
is
in
thy
hands
,
but
my
times
,
my
time
of
comming
into
the
world
,
my
time
of
living
in
the
world
,
and
my
time
of
going
out
of
the
world
shall
be
when
thou
shalt
appoint
me
;
therefore
he
will
have
us
uncertain
of
it
our selves
,
till
the
moment
of
death
come
.
St.
Paul
was
deceived
,
He
received
the
sentence
of
death
in
himself
,
but
he
dyed
not
at
that
time
.
So
that
the
manner
,
and
circumstances
of
death
are
uncertain
,
whether
it
shall
be
violent
,
or
faire
death
it
shall
beby
diseases
or
by
casualties
,
whether
at
home
or
abroad
:
all
the
circumstances
of
death
are
hidden
from
us
,
as
well
as
death
it selfe
and
the
time
of
it
.
And
this
is
out
of
heavenly
wisdome
,
and
love
of
God
to
us
:
that
we
should
at
all
times
be
provided
,
and
prepared
for
our
dissolution
,
&
change
.
It
is
left
at
this
uncertainty
,
that
we
might
make
our
estate
certaine
,
to
be
fitted
to
die
at
all
times
.
Let
us
make
that
use
of
it
,
to
provide
every
day
:
oh
,
it
were
a
happy
thing
if
we
could
make
every
day
(
as
it
were
)
another
life
,
a
severall
life
,
and
passe
sentence
upon
our selves
,
a
possible
,
and
probable
sentence
:
it
may
be
this
day
may
be
the
last
day
.
And
let
us
end
every
day
,
as
we
would
end
our
lives
,
how
would
we
end
our
lives
?
we
would
end
them
with
repentance
for
our
sins
past
,
with
commending
our
souls
into
the
hands
of
God
,
with
resolution
&
purpose
to
please
God
in
all
things
,
with
disposing
all
things
wisely
in
this
world
:
Let
us
end
our
daies
,
every
day
so
as
much
as
possible
may
be
:
let
us
set
every
thing
right
;
let
us
set
the
state
of
our
souls
in
order
,
set
all
in
order
as
much
as
may
be
every
day
;
it
were
a
blessed
course
if
we
could
do
so
.
And
this
is
one
part
,
one
main
branch
of
our
corruption
,
wherein
it
shews
it self
strongly
,
that
we
live
in
an
estate
,
that
we
are
ashamed
to
die
in
.
Come
to
some
men
,
and
aske
them
,
how
it
is
with
you
?
have
you
repented
of
your
sins
past
?
have
you
renewed
your
purposes
for
the
time
to
come
?
Yes
,
we
doe
it
solemnly
at
the
Communion
:
but
we
should
renew
our
repentance
,
and
renew
our
Covenants
every
day
,
to
please
God
that
day
.
Do
you
do
so
now
?
If
God
should
seize
upon
you
now
,
are
you
in
the
exercise
of
faith
?
in
the
exercise
of
repentance
?
in
the
exercise
of
holy
purposes
,
to
please
God
?
are
you
in
Gods
wayes
?
do
you
live
as
you
would
be
content
to
dye
?
But
Satan
and
our
own
corruption
bewitcheth
us
with
a
vaine
hope
of
long
life
,
we
promise
our selves
that
that
God
doth
not
promise
us
;
we
make
that
certain
,
that
God
doth
not
make
certain
:
indeed
we
are
certain
of
death
,
but
for
the
time
,
and
manner
,
and
circumstances
we
know
them
not
,
sometimes
we
think
we
shall
dye
when
we
doe
not
,
and
sometimes
we
dye
when
we
think
we
shall
not
.
Oh
will
some
say
,
If
I
knew
when
I
should
dye
,
I
would
be
a
prepared
man
,
I
would
be
exact
in
my
preparation
.
Wouldest
thou
so
?
thou
art
deceived
;
Saul
knew
exactly
he
should
die
,
he
took
it
for
exact
,
when
the
Witch
in
the
shape
of
Samuel
,
told
him
that
he
should
dye
by
to
morrow
this
time
,
and
yet
he
dyed
desperately
upon
the
swords
point
for
all
that
,
he
did
not
prepare
himself
.
It
must
be
the
Spirit
of
God
that
must
prepare
us
for
this
:
if
we
knew
never
so
much
,
that
we
should
die
never
so
soon
,
we
cannot
prepare
our selves
,
our
preparation
must
be
by
the
Spirit
of
God
:
let
us
labour
continually
to
be
prepared
for
it
.
And
let
no
man
resolve
to
take
liberty
a
moment
,
a
minute
of
an
houre
to
sinne
;
God
hath
left
it
uncertain
the
day
of
death
;
what
if
that
moment
and
minute
wherein
thou
resolvest
to
sin
,
should
be
the
moment
of
thy
death
and
departure
hence
?
for
it
is
but
a
minutes
work
to
end
thy
dayes
;
what
if
God
should
end
thy
dayes
in
that
minute
?
Let
no
man
take
liberty
and
time
to
sin
,
when
God
gives
him
no
liberty
in
sin
.
If
God
should
strike
thee
thou
goest
to
Hell
quick
,
thou
must
sink
from
sin
to
Hell
:
It
is
a
pittifull
case
,
when
as
eternity
depends
upon
our
watchfulness
in
this
world
.
But
to
come
to
the
end
and
issue
,
why
he
was
thus
dealt
with
by
God
,
carrying
him
through
these
extremities
.
That
we
might
not
trust
in
our selves
,
but
in
God
that
raiseth
the
dead
.
Here
is
the
end
specified
that
God
intended
,
in
suffering
him
to
be
brought
so
low
,
even
to
deaths
door
,
that
there
was
but
a
step
between
him
and
Gods
end
in
St.
Pauls
sufferings
.
death
;
the
end
is
double
,
That
we
should
not
trust
in
our selves
,
but
in
God
that
raiseth
the
dead
.
It
is
set
down
negatively
and
positively
.
First
,
That
we
should
not
trust
in
our selves
,
and
then
that
we
should
trust
in
God
:
And
the
method
is
excellent
:
for
we
can
never
trust
in
God
,
till
we
distrust
our selves
,
till
our
hearts
be
taken
off
from
all
confidence
in
our selves
,
and
in
the
creature
,
and
then
when
our
hearts
are
taken
off
from
false
confidence
;
they
must
have
somewhat
to
relie
on
,
and
that
is
God
or
nothing
:
for
else
we
shall
fall
into
despaire
.
The
end
of
all
this
was
,
that
We
might
not
trust
in
our selves
,
but
in
God
that
raiseth
the
dead
.
The
wisdom
of
heaven
doth
nothing
without
an
end
proportionable
to
that
heavenly
wisdom
:
so
all
this
sore
affliction
of
the
blessed
Apostle
,
what
aimed
it
at
?
To
pull
downe
,
and
to
build
up
;
to
pull
downe
selfe-confidence
,
That
we
might
not
trust
in
our selves
:
and
to
build
up
confidence
and
affiance
in
God
:
but
in
God
that
raiseth
the
dead
.
We
being
in
a
contrary
state
to
grace
,
and
communion
with
God
,
this
order
is
necessary
,
that
God
must
use
some
way
,
that
we
shall
not
trust
in
our selves
;
and
then
to
bring
us
to
trust
in
him
:
so
these
two
are
subordinate
ends
one
to
another
:
We
received
the
sentence
of
death
,
that
we
might
not
trust
in
our selves
.
From
the
dependance
this
may
be
observed
,
that
The
certain
account
of
death
,
is
a
meanes
to
weane
us
from
our selves
,
Doct.
Certaintie
of
death
helps
against
self-confidence
.
and
to
make
us
trust
in
God
.
The
sentence
of
death
,
the
assured
knowledge
that
we
must
dye
,
the
certain
expectation
,
and
looking
for
death
,
is
the
way
to
wean
us
from
the
world
and
to
fit
us
for
God
,
to
prepare
us
for
a
better
life
:
you
see
it
follows
of
necessity
,
We
received
the
sentence
of
death
,
that
we
should
not
trust
in
our selves
,
&c.
The
looking
for
of
death
therefore
takes
away
confidence
in
our selves
and
the
creature
.
Alas
!
in
death
,
what
can
all
the
creatures
help
?
what
can
friends
,
or
physick
,
or
money
help
?
then
honours
,
and
pleasures
,
and
all
leave
us
then
.
This
the
rather
to
note
a
corrupt
Atheisticall
course
in
those
that
are
to
Physitian
fault
to
flatter
the
sick
.
deale
with
sick
folk
,
that
are
extreame
sick
,
that
conceale
their
estate
from
them
,
and
feed
them
with
false
hopes
of
long
life
,
they
deserve
ill
of
persons
in
extremity
,
to
put
them
in
hope
of
recoverie
.
Physitians
that
are
not
Divines
in
some
measure
,
what
doe
they
?
against
their
conscience
,
and
against
their
experience
,
and
against
sense
:
Oh
,
I
hope
you
shall
doe
well
,
&c.
Alas
!
what
do
they
?
they
hurt
their
souls
they
breed
a
false
confidence
:
it
is
a
dangerous
thing
to
trust
upon
long
life
,
when
perhaps
they
are
snatched
suddenly
away
,
before
they
have
made
their
accompts
even
with
God
,
before
they
have
set
their
souls
in
that
state
they
should
doe
.
Therefore
the
best
way
is
to
doe
as
good
Isay
did
with
Hezekiah
,
set
thy
house
in
order
for
thou
must
dye
,
that
is
,
in
the
disposition
of
second
causes
,
thou
shalt
have
a
disease
that
will
bring
thee
to
death
,
and
God
had
said
so
:
God
had
a
reservation
,
but
it
was
more
then
Isay
knew
at
that
time
:
Set
thy
house
in
order
,
for
thou
must
dye
.
So
they
should
begin
with
God
,
to
tell
them
(
as
we
say
)
the
worst
first
:
It
is
a
pittifull
thing
that
death
should
be
accounted
the
worst
,
but
so
it
is
,
by
reason
of
our
fearfulness
:
deal
plainly
with
them
,
let
them
receive
the
sentence
of
death
,
that
so
they
may
be
driven
out
of
themselves
and
the
creature
altogether
,
and
be
driven
to
trust
in
God
that
raiseth
the
dead
.
Put
thy
soul
in
order
,
you
are
no
man
of
this
world
:
lest
they
betray
their
souls
for
a
little
self-respect
perhaps
,
because
they
would
not
displease
them
.
It
may
be
in
some
cases
discreet
to
yield
to
make
the
means
to
work
the
better
,
but
where
there
is
nothing
but
evident
signs
of
death
they
ought
to
deale
directly
with
them
,
that
they
may
receive
the
sentence
of
death
.
It
wrought
with
St.
Paul
this
good
effect
:
I
received
the
sentence
of
death
,
that
we
might
not
trust
in
our selves
,
but
in
God
that
raiseth
the
dead
.
It
is
Gods
just
judgment
upon
Hypocrites
,
and
upon
many
carnall
wretched
persons
,
that
are
led
with
a
false
confidence
all
their
life
,
that
trust
in
the
creature
,
trust
in
friends
,
and
riches
,
that
will
not
trust
in
God
,
and
will
not
be
taught
to
number
their
dayes
in
their
life
time
:
it
is
just
with
God
to
their
very
death
with
false
confidence
,
when
they
come
to
death
,
to
suffer
them
to
perish
in
their
false
confidence
,
and
so
to
sink
into
hell
.
It
is
just
with
God
to
suffer
them
to
have
Atheists
about
them
,
or
weak
persons
that
shall
say
,
Oh
,
you
shall
do
well
enough
,
and
then
even
out
of
a
very
desire
to
live
,
they
are
willing
to
believe
all
,
and
so
they
dy
without
all
shew
of
change
:
and
as
they
live
,
so
they
dy
,
and
are
wretched
in
both
.
The
life
of
a
wicked
man
is
ill
,
his
death
worse
,
his
estate
after
death
worst
of
all
:
and
this
is
one
way
whereby
God
suffers
men
to
fall
into
the
snare
of
the
Devill
,
when
he
suffers
not
those
that
are
about
them
to
deale
faithfully
.
St.
Paul
received
the
sentence
of
death
,
that
it
might
force
him
not
to
trust
in
himself
,
but
in
God
that
raiseth
the
dead
.
The
second
thing
that
is
observable
hence
out
of
this
first
part
,
which
is
the
negative
part
,
is
this
,
that
,
Gods
children
are
prone
to
trust
in
themselves
.
The
hearts
even
of
Gods
deare
children
,
are
prone
in
themselves
(
if
they
be
left
to
their
own
bent
,
and
weight
)
to
self-confidence
,
and
will
Doct.
Gods
children
are
prone
to
self-confidence
.
not
hold
up
in
faith
and
affiance
in
God
,
further
then
they
are
lifted
,
and
kept
up
by
a
Spirit
of
faith
,
which
God
puts
into
them
.
It
was
not
in
vain
that
God
used
this
course
with
blessed
St.
Paul
,
here
is
an
end
set
downe
,
that
he
might
not
trust
in
himself
.
What
,
was
he
in
peril
to
trust
in
himself
?
Alas
!
St
Paul
,
though
he
were
a
holy
excellent
man
,
yet
he
was
a
man
,
and
in
the
best
man
there
is
a
double
principle
,
a
principle
of
nature
,
of
corrupt
nature
,
and
a
principle
of
grace
,
and
he
works
according
to
both
principles
:
there
is
an
intermixture
of
both
in
all
his
actions
,
and
in
all
his
passions
too
,
in
his
sufferings
.
Corruption
shews
it self
in
his
best
deeds
,
and
his
best
sufferings
,
in
every
thing
.
That
we
should
not
trust
in
our selves
,
that
is
,
in
any
thing
in
our selves
,
or
out
of
our selves
,
in
the
creature
,
it
is
all
one
.
We
see
by
the
example
of
S.
Paul
that
the
best
are
prone
to
trust
in
themselvs
.
All
this
hard
usage
of
S.
Paul
that
he
received
the
sentence
of
death
,
it
was
that
he
should
not
trust
in
himself
.
What
was
there
danger
in
St.
Paul
,
to
trust
in
himself
?
a
man
that
had
been
so
excercised
with
crosses
and
afflictions
as
he
had
been
,
(
no
man
more
:
)
one
would
think
that
he
had
been
scoured
enough
of
pride
,
and
self-confidence
;
the
whippings
and
misusings
,
the
stocks
,
the
dungeons
,
&c.
would
not
all
this
work
pride
,
and
self-confidence
out
of
the
Apostle
?
No
,
so
deeply
it
is
invested
into
our
base
nature
,
our
trusting
to
present
things
,
that
we
cannot
live
the
life
of
faith
,
we
cannot
depend
upon
God
whom
we
cannot
see
,
but
withother
eyes
then
nature
●…h
:
it
is
so
deeply
rooted
in
our
nature
,
that
the
blessed
Apostle
himself
must
have
this
great
help
,
to
be
taught
to
go
out
of
himself
,
and
to
depend
upon
God
;
we
see
in
what
danger
he
was
(
in
another
place
)
to
be
lifted
up
with
the
revelations
he
was
fain
to
have
a
prick
in
the
flesh
,
a
Messenger
of
Satan
to
buffet
him
.
Hezekias
his
heart
was
lifted
up
(
as
the
Scripture
speaks
)
in
his
treasures
,
that
he
shewed
to
the
King
of
Babylons
Ambassadours
;
as
if
he
were
such
a
rich
Prince
.
And
so
holy
David
in
numbring
the
people
,
to
shew
what
a
mighty
Prince
he
was
;
it
was
his
vaine
confidence
,
therefore
God
put
him
to
a
strange
cure
,
he
punished
him
in
that
that
he
gloried
in
,
he
took
away
so
many
of
his
people
And
so
Hezekias
was
punished
in
that
he
sinned
in
,
he
was
fain
to
have
a
purge
for
it
,
his
treasure
was
taken
away
and
carried
to
Babylon
.
I
said
in
my
prosperity
(
saith
holy
David
)
I
shall
never
be
moved
.
The
best
are
Subject
to
false
confidence
,
to
trust
in
themselves
.
One
reason
partly
,
because
there
is
a
mixture
of
corruption
in
us
while
we
live
here
:
and
corruption
looks
to
this
false
principle
in
us
,
that
will
never
be
wrought
out
with
all
the
afflictions
in
the
world
:
till
death
make
an
end
of
corruption
,
there
will
be
a
false
trust
in
our selves
,
and
in
the
creature
,
we
cannot
trust
God
perfectly
as
we
should
doe
.
Again
,
The
reason
is
,
because
the
things
of
this
life
are
usefull
,
and
Reas.
1.
The
things
of
this
life
are
useful
.
commodious
unto
us
,
and
we
are
nouzelled
up
in
the
use
of
them
;
and
when
Satan
doth
amplifie
them
in
our
fancie
,
to
be
greater
in
goodness
then
they
are
,
&
opinion
sets
a
greater
worth
on
them
,
if
there
were
no
Devill
:
but
he
presenting
these
things
in
all
the
lusture
he
can
,
he
helps
the
imagination
,
which
he
hath
more
to
doe
with
then
with
all
the
parts
of
the
soul
:
and
the
soul
looks
in
the
glass
of
opinion
upon
these
things
,
and
thinks
they
are
goodly
,
great
matters
,
learning
and
wisdom
,
honour
and
riches
;
looking
upon
them
as
they
are
amplified
by
the
false
fancie
of
others
and
the
competition
of
the
world
wherein
we
live
;
every
man
is
greedy
,
and
hastie
of
these
things
:
All
men
have
not
faith
for
better
things
,
therefore
they
are
mad
of
these
.
So
the
competition
of
others
,
and
the
inlarging
our
conceits
upon
them
,
above
their
worth
,
these
make
us
put
greater
confidence
in
them
,
and
then
we
come
to
trust
in
our selves
,
and
in
them
,
and
not
in
God
.
Naturally
we
cannot
see
the
nothingness
of
the
creature
,
that
as
it
came
out
of
nothing
,
so
it
will
turn
to
nothing
:
but
because
it
is
sensible
,
these
good
things
are
sensible
,
and
present
,
and
necessarie
,
and
usefull
:
and
naturally
we
live
by
our
senses
,
therefore
we
place
our
delight
in
them
,
that
when
they
are
taken
away
,
all
the
soul
goes
with
them
.
As
he
that
leans
upon
a
crutch
,
or
any
thing
,
when
that
is
taken
away
,
down
he
fals
:
so
it
is
with
a
man
by
nature
,
he
trusts
to
these
things
,
&
when
they
go
,
his
soul
sinks
together
with
the
things
.
Even
as
it
is
with
those
that
are
in
a
stream
,
when
they
are
in
a
running
stream
,
they
are
carried
with
the
stream
;
so
all
these
things
go
away
,
they
are
of
a
fleeting
condition
,
we
see
them
not
in
their
passage
,
when
they
are
gone
we
see
them
past
:
we
see
not
our selves
vanish
by
little
and
little
out
of
this
life
,
we
see
not
the
creatures
present
,
we
see
not
death
,
and
other
things
beyond
death
,
as
we
should
by
the
eye
of
faith
:
so
things
passe
,
and
we
passe
with
them
,
the
stream
and
we
run
together
,
it
must
be
a
great
measure
of
faith
that
must
help
this
.
We
are
prone
to
trust
to
sensible
things
naturally
we
know
what
it
is
to
live
by
sense
:
but
to
live
by
faith
it
is
a
remote
thing
,
to
lead
our
lives
by
reasons
drawn
from
things
that
are
not
seen
:
to
live
by
promises
it
is
a
hard
thing
,
when
things
●…at
are
sensible
cannot
work
upon
us
.
When
we
see
men
dye
,
and
see
the
vanitie
of
things
sensible
,
it
will
not
work
upon
us
:
how
then
doe
we
think
that
things
that
are
supernaturall
(
which
are
remote
farre
above
sense
)
should
work
on
us
:
it
is
a
hard
thing
not
to
trust
to
our selves
,
we
are
so
adicted
to
live
by
sense
:
and
there
is
some
corruption
in
St.
Paul
,
in
the
best
men
,
to
trust
to
present
things
.
Who
doth
not
think
,
but
he
shall
live
one
day
longer
?
and
so
trusts
to
life
.
As
the
Heathen
man
could
say
,
There
is
not
the
oldest
man
but
he
thinks
he
may
live
a
little
longer
,
one
day
longer
:
who
makes
that
use
of
mortality
,
and
the
uncertain
fading
condition
of
this
life
,
as
he
should
?
and
all
because
of
a
false
trust
:
as
in
other
things
,
so
in
the
continuance
of
life
,
we
see
we
are
prone
to
trust
,
to
put
base
false
confidence
in
somewhat
or
other
while
we
live
in
this
world
.
Again
,
our
nature
being
prone
to
outward
things
,
and
sunk
deeply
into
Reas.
3.
Sensuality
bes●…ts
nature
.
them
,
it
can
hardly
be
recovered
,
it
cannot
be
sober
without
much
ado
,
and
brought
from
trusting
of
present
things
.
You
have
some
men
that
have
things
at
will
in
this
world
:
they
never
know
what
faith
means
,
all
their
life
they
live
by
sense
,
their
conscience
is
not
awaked
,
and
outward
afflictions
seize
not
on
them
,
and
supply
of
earthly
things
they
have
:
what
Religion
means
,
and
what
God
,
and
Heaven
means
,
they
have
heard
of
them
perhaps
,
but
throughly
,
and
inwardly
what
it
means
they
never
came
to
know
in
this
world
without
there
be
some
alteration
and
changes
:
they
must
have
some
changes
,
The
wicked
have
no
changes
,
saith
the
Prophet
:
but
while
they
be
as
they
are
they
know
not
God
,
nor
themselves
,
nor
the
vanity
of
earthly
things
.
We
speak
the
truth
of
God
to
a
company
oft-times
,
that
are
besotted
with
sensuality
,
and
that
have
perpetual
supply
of
earthly
things
:
speak
to
them
of
faith
,
and
of
things
that
are
remote
from
sence
&c.
they
hear
them
as
if
they
were
in
a
dream
;
Nature
is
prone
to
trust
in
present
things
,
even
in
the
best
,
in
St.
Paul
himself
.
Now
our
pronenesse
to
it
doth
justifie
Gods
dealing
in
many
things
.
As
why
doth
God
humble
great
ones
with
great
afflictions
?
why
doth
he
Use
To
justifie
God
▪
dealing
.
humble
great
men
,
great
and
excellent
Christians
with
great
falls
?
that
they
might
not
trust
in
themselves
;
no
,
not
in
their
own
present
graces
.
1.
In
the
falls
of
great
Christians
God
will
not
bring
a
man
to
salvation
now
,
by
grace
in
himself
to
give
him
title
to
heaven
;
his
graces
must
onely
be
to
help
his
evidence
that
he
is
not
an
hypocrite
,
and
to
give
evidence
to
others
,
that
others
may
see
his
good
works
&c.
but
if
he
come
to
trust
in
them
once
,
to
set
them
in
Christs
stead
,
God
will
abase
his
pride
by
suffering
him
to
fall
,
that
he
may
go
out
of
himself
to
be
saved
by
Christ
,
and
to
seek
for
mercy
in
Christ
.
And
this
is
the
reason
why
God
in
his
providence
doth
great
things
by
2.
Doing
great
things
by
weak
means
.
small
means
,
without
means
,
and
against
means
sometimes
,
when
he
crosses
and
curses
great
means
,
it
is
that
we
might
not
trust
in
our selves
,
we
are
prone
to
self-confidence
;
and
because
God
will
cure
it
:
for
we
must
not
carry
it
to
heaven
with
us
,
therefore
he
is
forced
to
take
this
kind
of
dispensation
.
Proud
flesh
will
alway
devise
something
but
that
which
it
should
do
to
uphold
it self
withall
;
it
will
not
be
driven
from
all
its
holds
,
God
hath
much
ado
to
work
it
out
from
all
its
holds
;
if
it
have
not
wealth
,
it
will
have
wit
,
and
policy
;
or
if
it
have
not
that
,
it
will
have
Civil
life
,
and
outward
works
to
trust
to
,
and
to
swell
it
with
:
but
to
come
and
give
God
the
glory
of
Salvation
onely
by
mercy
,
and
to
depend
onely
on
God
,
and
to
see
an
insufficiency
in
any
thing
we
do
,
it
can
hardly
be
brought
to
passe
.
Insomuch
that
that
Article
of
Justification
by
the
obedience
of
Christ
onely
,
it
is
meerly
a
spiritual
thing
,
altogether
transcending
nature
.
No
marvel
if
we
find
such
opposition
from
the
Church
of
Rome
,
and
all
,
unlesse
it
be
the
true
Church
,
they
understand
not
the
main
Article
of
salvation
onely
by
mercy
,
because
nature
is
so
desperatly
prone
to
self
confidence
.
Let
us
take
heed
of
false
confidence
in
the
things
of
this
life
,
of
confidence
Use.
To
take
heed
of
false
confidence
.
Signs
of
false
confidence
.
in
any
thing
but
in
God
.
But
to
come
to
some
tryals
.
You
will
say
,
how
shall
we
know
whether
we
put
over-much
confidence
in
them
or
no
?
It
is
an
easie
matter
to
know
it
:
We
trust
them
too
much
when
we
1
When
we
are
proud
of
these
things
.
grow
proud
upon
any
thing
,
when
our
spirits
are
lifted
up
.
Charge
rich
men
that
they
be
not
high-minded
,
insinuating
that
they
are
in
danger
to
be
high-minded
:
If
riches
increase
set
not
your
hearts
upon
them
,
saith
the
Psalmist
;
there
is
great
danger
when
the
heart
is
set
on
them
,
and
lifted
up
,
when
men
think
themselves
so
much
the
better
as
they
are
greater
.
Indeed
if
they
weigh
themselves
in
a
Civil
balance
it
is
so
,
but
the
corrupt
nature
of
man
goes
further
,
and
thinks
a
man
intrinsically
better
,
and
more
beloved
of
God
for
these
things
.
It
is
a
dangerous
sign
that
we
trust
too
much
to
them
.
Again
,
over-much
grief
if
they
be
taken
away
any
of
them
,
or
if
we
be
crossed
in
them
:
the
grief
in
wanting
betrayes
the
love
in
enjoying
.
It
is
2.
Too
much
grief
in
their
losse
.
a
sign
that
Job
had
gotten
a
great
measure
of
self-denial
,
not
to
trust
in
himself
or
his
riches
,
(
though
he
were
a
rich
man
:
)
because
when
they
were
taken
away
,
Blessed
be
God
,
saith
he
,
thou
gavest
them
,
and
thou
hast
taken
them
away
.
He
that
can
stand
when
his
stay
is
taken
from
him
,
it
is
a
sign
he
trusts
not
too
much
to
his
stay
:
he
that
is
so
weak
that
when
his
stay
is
taken
away
down
he
falls
,
it
is
a
sign
he
leans
hard
.
Those
that
when
these
things
are
taken
from
them
,
when
their
friends
are
taken
away
,
or
their
honours
,
or
riches
are
taken
away
,
yet
they
can
support
themselves
out
of
diviner
grounds
,
it
is
a
sign
they
did
not
overmuch
trust
these
things
(
nature
will
work
something
but
)
over-much
grief
betrayes
over-much
love
alwaies
.
Again
,
(
which
is
but
a
branch
of
the
other
)
we
may
know
that
we
over-much
set
by
them
,
by
fretting
to
be
crossed
in
any
of
these
things
.
A
man
Fretting
at
crosses
.
may
know
Achitophel
trusted
too
much
to
his
policie
and
wit
,
when
he
was
crossed
he
could
not
indure
it
,
we
see
he
made
away
himself
for
very
shame
.
When
a
man
is
crossed
in
his
wit
and
policy
,
when
he
is
crossed
in
those
projects
he
hath
laid
:
when
he
is
crossed
in
his
preferment
,
or
riches
,
or
friends
then
he
is
all
amort
he
frets
,
which
is
more
then
grieving
;
when
he
not
onely
greives
,
but
with
Achitophel
he
goes
to
ill
courses
,
it
is
a
sign
he
trusted
too
much
,
and
too
basely
to
them
before
.
Again
,
when
the
enjoying
of
these
things
is
joyned
with
contempt
and
base
esteem
of
others
it
is
a
sign
that
we
rest
too
much
in
them
,
there
is
3.
When
we
contemn
others
that
want
them
.
more
trust
put
to
them
then
they
should
bear
,
we
should
not
in
the
enjoying
of
honour
,
or
riches
,
or
pleasures
,
or
any
thing
,
think
the
meaner
of
others
.
Especially
security
shewes
that
we
trust
too
much
in
them
,
when
we
bless
our selves
,
I
shall
do
well
,
Soul
,
soul
,
thou
hast
goods
laid
up
for
many
years
,
4.
Security
.
saith
the
foole
,
and
he
was
but
a
foole
for
it
,
to
promise
certainty
for
uncertainty
.
A
man
cannot
stand
in
that
which
cannot
stand
it self
:
to
promise
life
in
a
dying
condition
,
to
promise
any
thing
in
this
world
when
the
very
nature
of
them
is
uncertain
.
Thou
foole
,
saith
the
Scripture
.
If
his
soul
had
been
so
full
of
faith
,
as
his
Barnes
were
of
Corn
,
he
would
never
have
said
,
Soul
,
soul
,
take
thy
rest
,
for
these
things
;
but
he
would
have
trusted
in
God
.
It
is
a
sign
we
trust
too
much
to
these
things
,
when
we
secure
our selves
,
all
will
be
well
,
and
blesse
our selves
,
as
the
Scripture
speaks
.
Again
,
it
is
a
sign
we
trust
too
much
to
these
things
,
when
upon
confidence
of
these
things
we
go
to
ill
,
and
unwarrantable
courses
,
and
think
to
be
born
out
by
these
things
.
As
when
the
younger
sort
shall
pour
forth
themselves
to
vanity
,
and
are
carelesse
of
swearing
,
and
licentiousnesse
,
that
they
care
not
what
to
do
,
they
shall
live
long
enough
to
repent
,
&c.
This
is
a
diabolicall
trust
,
that
God
will
give
them
no
security
in
.
So
when
men
that
have
riches
will
venture
on
bad
causes
,
and
think
to
carrie
it
out
with
their
purse
:
they
trust
in
matter
of
oppression
,
and
think
to
bear
out
the
matter
with
their
friends
,
or
with
their
place
,
or
with
their
wits
,
this
is
false
trust
.
Thy
wisdom
,
hath
caused
thee
to
rebell
,
as
the
Prophet
saith
concerning
Babylon
:
they
thought
they
had
reaching
heads
,
and
so
ventured
upon
rebellious
courses
.
When
any
of
these
outward
things
draw
us
to
unwarrantable
,
unjustifiable
courses
,
it
is
a
sign
we
plant
too
much
confidence
in
them
:
and
it
is
a
sign
if
we
belong
to
God
that
he
intends
to
crosse
us
in
them
.
The
very
confidence
in
these
things
,
hath
drawn
many
to
ill
courses
,
to
do
that
that
they
should
not
do
,
as
good
Josias
,
Hezechias
,
David
and
the
rest
.
Thus
we
see
how
we
should
examine
our selves
,
whether
we
trust
too
much
in
these
things
or
no.
Now
,
since
we
are
thus
prone
to
this
false
confidence
,
and
since
we
may
thus
discern
it
:
if
we
discerne
it
in
our selves
,
how
shall
we
cure
it
?
That
in
the
next
doctrine
.
That
we
might
not
trust
in
our selves
.
From
whence
observe
,
It
is
a
dangerous
state
to
trust
in
our selves
.
This
ill
disposition
,
to
trust
in
our selves
,
or
any
thing
out
of
our selves
,
Doc.
It
is
a
dangerous
estate
to
trust
in
our selves
.
but
onely
in
God
(
in
whom
we
should
trust
)
it
is
dangerous
.
For
a
man
may
reason
thus
from
the
text
:
That
which
God
is
forced
to
take
such
desparate
courses
for
,
as
to
bring
such
an
excellent
man
as
St.
Paul
to
such
extremity
,
and
all
that
he
should
not
trust
in
himself
,
that
he
was
not
onely
prone
to
,
but
it
was
a
dangerous
estate
for
him
:
but
God
brings
him
to
deaths
doore
,
that
he
received
the
sentence
of
death
,
that
he
might
not
trust
in
himself
,
that
he
might
see
the
nothingnesse
of
all
things
else
,
therefore
it
was
a
dangerous
estate
for
him
to
trust
in
himself
.
1.
In
respect
of
God
.
It
is
ill
in
respect
of
-
-
God
.
-
Our selves
.
In
respect
of
God
:
to
trust
to
our selves
,
or
the
creature
,
is
to
Idolize
1.
It
is
Idolatry
.
our selves
,
or
the
creature
:
we
make
an
Idol
of
the
thing
we
trust
in
,
we
put
God
out
of
his
place
,
and
set
up
that
we
trust
in
,
in
Gods
roome
,
and
so
provoke
God
to
jealousie
.
When
men
shall
trust
their
wits
in
matters
of
Religion
,
(
as
in
Popery
they
do
,
they
serve
God
after
their
own
inventions
)
what
a
dishonour
is
it
to
God
?
as
if
he
were
not
wise
enough
to
prescribe
how
he
will
be
worshipped
.
Go
after
me
,
Satan
,
saith
Christ
to
Peter
,
he
calls
him
Divell
,
why
,
what
hurt
was
it
,
he
came
with
a
good
intention
?
That
which
Popery
think
they
please
God
most
in
,
they
are
Divells
in
,
and
these
things
that
they
teach
are
the
doctrines
of
Divells
.
But
the
wisdom
of
the
flesh
is
death
,
it
is
not
subject
to
the
law
of
God
nor
can
be
subject
,
saith
the
Apostle
,
Rom.
8.
So
it
is
dangerous
,
because
it
is
offensive
to
God
.
There
is
a
way
that
seemeth
right
in
a
mans
own
eyes
:
the
issues
whereof
are
the
issues
of
Death
.
It
is
Idolatry
in
regard
of
God
.
And
it
is
spirituall
Adultery
:
for
what
should
take
up
our
affections
?
2.
It
is
Adultery
should
we
not
place
our
joy
,
our
delight
,
(
which
follows
our
trust
alway
:
for
trust
carries
the
whole
soul
with
it
:
)
what
should
take
up
our
joy
,
and
delight
?
should
not
God
,
and
Heaven
,
and
Heavenly
things
?
should
not
these
things
have
place
in
our
hearts
,
as
they
have
in
their
own
worth
?
when
we
take
these
affections
from
God
,
and
place
them
upon
the
creature
,
they
are
Adulterous
affections
:
when
we
love
riches
,
or
pleasures
better
then
God
that
gave
us
all
,
it
is
an
Adulterous
whorish
Love
,
Oh
ye
Adulterer
s
,
and
Adulteresses
,
saith
blessed
St.
James
,
know
ye
not
that
the
love
of
this
world
is
enmity
with
God
?
It
is
likewise
falshood
:
for
it
makes
the
creature
to
be
that
,
that
it
is
not
,
and
it
makes
God
that
which
he
is
not
:
we
despise
him
,
and
set
up
3.
It
is
falshood
.
the
creature
in
his
roome
.
There
is
a
false
witnesse
alway
in
false
confidence
:
indeed
there
are
many
sins
in
it
.
There
is
Ignorance
,
not
knowing
the
creature
to
be
so
vain
as
it
is
:
there
is
Ignorance
of
God
,
not
knowing
him
to
be
All
in
all
,
as
he
4.
Ignorance
.
is
.
And
there
is
rebellion
,
to
trust
in
the
Creature
when
God
will
not
5.
Rebellion
.
have
it
trusted
in
.
And
there
is
impatience
,
when
these
supports
are
taken
6.
Impatience
.
away
then
men
grow
to
murmuring
.
There
is
almost
all
sins
hidden
in
self-confidence
,
and
self-sufficiencie
:
you
see
the
danger
of
it
to
God
.
Besides
that
it
is
dangerous
to
our selves
,
it
brings
us
under
a
curse
,
2.
To
our selves
.
It
brings
us
under
a
curse
Jer.
71.
Cursed
is
the
man
that
maketh
flesh
his
armes
,
Jer.
17.
that
trusts
in
any
thing
but
God
.
It
brings
us
under
a
curse
,
as
I
said
,
because
it
is
Idolatry
,
and
spiritual
Adultery
.
And
then
again
,
because
leaning
to
a
false
prop
,
that
being
taken
away
that
shored
us
up
before
,
down
we
fall
with
that
we
leaned
on
.
Now
all
things
but
God
being
vanity
,
we
relying
upon
that
which
is
vain
,
our
trust
is
vain
,
as
the
thing
is
vain
:
we
can
hope
for
no
better
condition
then
the
things
we
trust
to
,
they
are
vain
,
and
we
are
vain
:
so
there
is
a
curse
upon
them
.
Therefore
we
have
great
cause
to
hate
that
upstart
Religion
,
that
hath
been
devised
for
their
own
ends
,
for
their
own
profit
,
because
it
would
bring
us
under
a
curse
.
They
would
have
us
to
trust
to
our
own
works
in
matter
of
salvation
,
to
trust
to
our
own
satisfaction
to
be
freed
from
Purgatorie
,
&c.
They
would
have
us
to
trust
to
creatures
,
to
something
besides
God
;
to
trust
in
the
mediation
of
Saints
,
to
be
our
intercessors
,
&c.
And
what
doth
this
false
trust
?
it
breeds
despair
at
length
.
What
is
the
reason
,
that
a
well
advised
Papist
,
(
that
knowes
what
he
False
trust
breeds
despairs
.
doth
)
cannot
but
despair
,
or
else
renounce
Popery
?
Because
Popery
carries
the
soul
to
false
props
in
matter
of
Justification
:
they
renounce
their
own
Religion
at
the
hour
of
death
,
as
Bellarmine
did
:
they
live
by
one
Religion
and
die
by
another
,
which
would
not
be
if
their
Religion
were
good
.
For
their
hearts
tell
them
that
they
have
not
done
so
many
works
that
they
may
trust
in
them
,
and
they
have
not
been
so
well
done
that
they
may
trust
in
them
.
It
is
a
dangerous
thing
.
Cursed
is
he
that
trusts
in
man
,
or
in
any
thing
in
man
.
Nay
,
we
must
not
trust
our
own
graces
,
as
they
are
in
our selves
,
not
by
We
must
not
trust
our
own
graces
.
way
of
merit
,
no
,
not
by
way
of
strength
,
we
must
not
trust
our
present
graces
,
to
carrie
us
out
,
without
new
supply
to
further
us
.
It
was
Peters
fault
,
Though
all
men
deny
thee
,
yet
will
not
I
:
he
trusted
to
his
present
strength
,
he
forgot
that
if
he
had
not
a
new
supply
from
the
spring
of
grace
,
that
he
should
miserably
miscarry
,
and
so
he
died
.
All
our
righteousnesse
to
trust
to
it
,
it
is
a
broken
reed
.
It
is
somewhat
,
if
we
place
it
in
the
due
place
,
to
give
us
evidence
that
we
are
true
Christians
:
but
to
trust
in
it
by
way
of
merit
,
the
Divell
will
pick
so
many
holes
in
that
kind
of
title
,
and
conscience
will
see
so
many
flawes
in
it
,
if
we
bring
no
better
title
,
then
either
the
holinesse
in
us
,
or
the
works
from
us
;
the
Divell
and
our
own
conscience
will
spie
so
many
flawes
and
cracks
in
it
at
the
time
of
Death
,
that
we
shall
not
dare
to
trust
in
it
,
but
we
must
run
out
of
our selves
to
Christ
,
or
else
we
die
in
desperation
.
Let
us
know
these
things
:
all
things
but
God
,
the
more
we
know
them
,
the
lesse
we
trust
in
them
:
but
it
is
clean
contrary
of
God
,
the
more
we
know
him
,
the
more
we
shall
trust
in
hm
:
the
more
we
meditate
,
and
enlarge
our
hearts
in
the
consideration
of
his
divine
essence
every
way
,
the
more
we
shall
trust
in
him
,
They
that
know
thy
Name
,
will
trust
in
thee
,
Psal.
9.
Let
us
trust
in
no
outward
thing
.
No
,
not
in
the
humanity
of
Christ
(
I
add
that
further
:
)
we
are
very
prone
to
trust
in
things
sensible
:
and
the
Apostles
,
because
Christ
was
Not
in
the
humanity
of
Christ
.
present
with
them
,
and
comfortable
among
them
:
(
as
indeed
he
was
sweet
,
and
loving
;
bearing
with
their
infirmities
,
and
incouraging
them
upon
all
occasions
)
O
they
were
loath
to
part
with
him
;
he
tells
them
that
he
must
leave
them
,
but
they
should
not
fare
the
worse
,
he
would
send
them
the
Comforter
.
The
flesh
it self
profits
nothing
without
the
Godhead
saith
he
.
Trust
not
in
the
Sacraments
above
their
place
.
It
is
a
dangerous
thing
Not
in
the
Saements
.
to
put
too
much
in
any
creature
,
(
God
is
extreamly
offended
at
it
)
as
not
onely
our
adversaries
the
Papists
,
but
proud
persons
among
us
,
that
are
weary
of
the
doctrine
of
the
Church
,
and
will
not
submit
(
in
their
pride
)
to
riper
judgments
:
they
attribute
too
much
to
the
Sacraments
,
as
some
others
do
too
little
:
they
attribute
a
presence
there
,
they
make
it
an
Idol
,
they
give
it
such
reverence
as
they
will
not
do
to
God
himself
:
and
from
a
false
conceit
.
Oh
,
there
is
I
know
not
what
presence
.
Therefore
the
Lutherans
must
needs
in
a
great
degree
be
Idolaters
,
by
their
Consubstantiation
:
and
the
Papists
by
their
Transubstantiation
,
by
their
reall
presence
.
Coster
saith
,
and
saith
truly
,
If
Christ
be
not
there
,
we
are
the
greatest
Idolaters
in
the
world
.
But
there
is
a
more
subtile
kind
of
attributing
to
the
Sacraments
,
that
alway
God
gives
grace
with
the
Sacraments
,
the
Sacraments
convey
grace
alway
;
as
a
plaister
it
hath
a
kind
of
power
to
eat
out
the
dead
flesh
,
and
as
Physick
hath
a
power
to
carry
away
the
ill
humours
:
so
the
conveying
of
Grace
is
included
in
the
Sacraments
:
so
they
tie
Gods
Grace
to
these
things
.
Indeed
,
there
is
grace
by
them
,
though
not
in
them
.
God
gives
grace
to
the
humble
receiver
:
but
otherwise
,
to
him
that
comes
not
with
an
humble
,
believing
heart
,
they
are
seals
to
a
blanck
,
there
is
no
validity
in
them
.
All
the
good
use
they
have
is
to
strengthen
faith
:
and
if
there
be
not
something
before
,
to
be
strengthened
,
and
confirmed
,
and
assured
,
they
are
but
seals
to
a
blanck
.
It
is
in
these
things
according
to
our
faith
,
and
according
to
our
preparation
,
and
then
God
in
the
holy
,
and
humble
,
and
faithful
use
of
them
blesseth
his
own
ordinance
,
for
the
increase
,
and
confirming
of
our
faith
,
and
for
the
increase
and
strengthening
of
all
grace
.
So
that
there
is
not
any
thing
in
the
Church
,
but
the
proud
,
naughty
heart
of
man
,
will
take
hurt
by
it
rather
then
submit
to
the
pure
,
and
powerful
truth
of
God
:
it
will
have
by-wayes
to
have
Confidence
in
the
flesh
one
way
or
other
.
And
many
men
rather
then
they
will
trust
to
sound
repentance
,
and
humiliation
for
sin
,
they
will
trust
to
the
words
of
absolution
without
it
,
and
when
are
they
said
,
go
to
hell
with
a
pardon
about
their
necks
.
The
false
heart
will
trust
to
outward
things
though
it
be
damned
for
it
;
In
their
place
they
are
good
,
if
they
be
used
onely
as
helps
in
their
kind
.
We
lay
more
weight
upon
outward
things
,
upon
the
Sacraments
,
and
upon
the
words
of
the
Minister
then
they
will
bear
,
and
never
care
for
the
inward
powerful
work
of
grace
.
Everything
of
God
is
excellent
in
their
order
and
kind
,
but
our
corrupt
hearts
bring
an
ill
report
upon
the
things
.
You
see
then
,
it
is
a
dangerous
disposition
to
trust
any
too
much
;
it
is
to
Idolize
them
,
and
to
wrong
God
,
to
take
the
honour
from
God
;
it
is
to
hurt
our selves
,
and
bring
our selves
under
a
curse
;
and
to
wrong
the
things
themselves
,
to
bring
an
evil
report
upon
the
things
.
It
is
universally
true
,
you
shall
never
see
a
false
,
bitter
heart
,
that
will
not
stoop
to
Gods
plain
truth
,
(
they
will
have
by-wayes
of
their
own
)
but
in
some
measure
or
other
they
are
barren
of
greater
matters
,
and
given
up
to
some
sensible
bitternesse
,
to
self-conceitednesse
,
and
self-confidence
;
they
are
alway
punished
in
that
kind
with
a
spiritual
kind
of
punishment
.
We
must
take
heed
therefore
of
trusting
too
much
eo
any
thing
,
but
God
himself
:
God
is
jealous
of
our
trust
,
he
will
have
us
trust
in
nothing
but
himself
in
matters
of
salvation
;
no
not
in
matters
of
common
life
,
not
in
matters
Politick
and
Civil
:
we
must
not
build
our
trust
in
any
creature
so
much
as
to
think
our selves
happy
by
them
,
or
to
think
they
connot
deceive
us
:
they
are
creatures
,
of
nothing
,
therefore
they
are
prone
to
deceive
,
they
are
prone
to
turn
to
nothing
:
therefore
we
must
not
build
upon
them
over-much
,
no
not
in
civil
matters
.
Indeed
if
we
see
the
Image
of
God
in
any
man
,
we
may
trust
him
;
if
we
see
him
faithful
,
and
loving
,
and
good
,
yet
trust
him
as
a
man
alway
,
that
is
,
Creatures
may
be
trusted
subordinately
.
as
such
a
one
as
may
deceive
,
and
yet
he
may
be
a
man
,
and
a
good
man
.
So
in
other
creatures
,
in
the
use
of
Physick
,
and
Wars
,
and
Armes
,
&c.
in
danger
we
may
in
some
subordinate
consideration
trust
to
them
;
but
we
must
use
them
as
means
,
that
is
,
as
such
as
God
hath
free
liberty
to
use
to
good
,
to
help
us
,
and
free
liberty
not
to
use
:
we
must
use
them
but
not
trust
to
them
:
Some
trust
in
Chariots
,
and
some
in
horses
,
but
our
trust
is
in
the
Lord
.
And
,
Trust
not
in
Princes
,
as
the
Psalmist
saith
,
trust
not
in
any
thing
.
If
we
trust
in
any
thing
,
it
mst
be
subordinate
to
our
trust
in
God
,
it
must
not
be
coordinate
(
as
we
say
)
that
is
not
in
the
same
ranke
,
much
Worldlings
trust
creatures
above
God
.
lesse
above
God
:
as
worldlings
trust
in
their
wealth
,
they
trust
in
their
friends
above
God
:
they
trust
not
so
much
in
heaven
and
happinesse
there
,
they
think
not
themselves
so
happie
for
that
,
as
they
do
for
earthly
things
.
Nay
,
they
trust
against
God
in
confidence
of
their
friends
and
of
their
purse
.
Against
God
.
A
carnal
man
makes
riches
his
strong
hold
:
he
trusts
them
above
God
,
and
against
God
.
We
must
neither
trust
them
with
God
,
in
a
coordinate
proportion
with
him
:
nor
above
God
,
much
lesse
against
God
.
What
makes
base
flesh
and
blood
divellish
in
that
respect
,
to
attempt
cursed
means
,
against
the
truth
,
and
against
good
causes
?
They
bear
themselves
out
with
these
things
:
perhaps
the
truth
crosses
them
in
their
designs
,
and
shames
them
,
and
frets
them
.
What
makes
them
undermine
good
causes
,
and
go
desperately
to
kick
against
the
pricks
,
to
dash
themselves
against
wrath
which
is
stronger
then
they
?
They
think
to
bear
themselves
out
with
their
greatnesse
,
with
their
friends
,
with
some
carnal
support
or
other
.
This
is
to
trust
against
God
,
which
is
worst
of
all
.
And
this
makes
that
Harlot
of
Rome
so
confident
against
the
Church
of
God
,
I
sit
as
a
Queen
,
saith
Babylon
:
not
onely
outward
Babylon
,
that
was
the
type
;
but
spirituall
Babylon
,
I
sit
as
a
Queen
.
I
shall
be
hereafter
as
I
am
now
:
therefore
saith
God
,
Thy
destruction
shall
come
in
one
day
:
Thy
destruction
shall
come
unrecoverably
,
and
suddenly
,
because
she
blest
her self
in
an
ill
course
;
as
now
at
this
day
,
they
think
all
is
sure
.
If
we
trust
any
thing
but
God
,
we
must
trust
them
,
as
instruments
,
as
helps
in
their
rank
,
and
place
which
God
hath
set
them
:
so
much
and
no
more
;
Let
a
man
esteem
of
us
,
as
Ministers
of
Christ
,
saith
St.
Paul
:
if
they
esteem
of
us
more
,
it
is
too
much
;
if
lesse
,
it
is
too
little
,
just
so
much
;
as
Ministers
,
but
as
Ministers
of
Christ
.
So
there
is
a
due
to
every
thing
;
no
more
,
for
then
you
wrong
God
;
no
lesse
,
for
then
you
wrong
the
thing
,
and
God
too
,
just
so
much
as
God
would
have
it
,
and
then
we
shall
have
just
the
grace
that
God
intends
.
Seeing
there
is
such
a
danger
in
false
confidence
,
let
us
take
heed
of
it
by
all
meanes
.
How
to
cure
false
confidence
.
That
we
may
not
trust
in
our selves
,
(
that
is
,
in
any
earthly
thing
in
our selves
,
or
out
of
our selves
,
wit
,
honour
,
riches
,
learning
,
or
whatsoever
,
but
God
and
his
truth
and
promises
.
)
Let
us
labour
to
have
a
sanctified
judgement
in
every
thing
;
to
judge
of
things
in
their
nature
,
and
order
,
and
rank
as
we
should
do
,
and
be
not
carried
with
opinion
of
things
.
Judge
of
them
as
the
Creator
of
things
judgeth
of
them
,
as
God
judgeth
,
and
the
Scripture
judgeth
.
Now
of
all
outward
things
(
that
we
are
prone
to
trust
in
)
how
doth
the
Scripture
judge
of
them
?
how
doth
God
judge
of
them
?
They
are
uncertain
riches
:
Riches
they
have
wings
,
They
are
nothing
,
as
the
Prophet
saith
,
Wilt
thou
set
thy
heart
upon
that
which
is
nothing
?
They
are
vanity
;
they
are
of
nothing
,
and
they
tend
to
nothing
.
When
the
houre
of
death
comes
,
what
will
all
these
doe
good
.
?
they
are
uncertain
,
and
weak
,
and
inefficacious
for
that
for
which
we
trust
them
;
they
will
not
make
us
happy
,
they
commend
us
not
a
whit
to
God
,
he
hates
us
no
more
if
we
want
them
;
he
loves
us
no
more
if
we
have
them
.
They
make
us
not
the
better
in
our selves
,
but
the
worse
,
they
make
us
more
indisposed
to
good
things
.
We
say
of
those
that
are
intoxicate
with
any
kind
of
phrenzie
,
or
lunacie
,
twice
as
much
Physick
will
not
serve
their
turn
,
as
will
serve
another
;
because
of
the
distemper
of
their
brain
,
and
the
inflammation
of
their
blood
and
spirits
:
certainly
,
it
is
true
of
those
that
are
spiritually
drunk
with
the
conceit
of
the
creature
,
with
honour
,
with
riches
,
&c.
three
times
,
many
times
so
much
meanes
will
not
serve
the
turn
to
bring
them
to
goodness
,
as
will
serve
meaner
men
.
What
is
the
reason
the
poore
receive
the
Gospel
?
Because
there
is
a
lesser
distance
between
them
and
the
blessed
truths
of
God
then
in
others
(
though
perhaps
they
belong
to
God
too
,
)
for
the
things
of
this
life
will
work
a
little
.
We
say
of
weak
braines
,
that
strong
drink
doth
much
weaken
them
,
and
so
weak
stomacks
,
hard
meate
will
not
digest
in
them
,
it
will
overcome
them
.
And
weake
braines
,
though
strong
water
overcome
them
not
,
yet
it
will
weaken
them
:
so
in
these
things
,
great
parts
,
and
great
place
,
set
a
man
further
off
from
the
Gospel
.
A
great
deale
of
coruption
cannot
be
overcome
and
digested
without
a
great
measure
of
grace
:
the
proportion
of
grace
it
must
be
great
,
it
must
be
treble
to
men
that
have
great
matters
in
this
world
,
it
must
be
greater
then
to
poorer
men
,
who
in
a
lesse
distance
from
heaven
.
Hence
,
we
may
see
the
reasons
of
Gods
dispensation
,
why
God
doth
Why
God
seldom
works
by
great
meanes
.
seldome
work
by
great
meanes
(
I
say
seldome
,
sometimes
he
doth
,
to
shew
that
they
are
good
means
.
)
As
it
is
said
and
observed
by
an
ancient
Father
,
that
seldom
he
saw
any
good
come
by
generall
counsels
:
why
?
they
are
good
in
themselves
,
but
men
trust
too
much
upon
them
,
and
therefore
God
disappoints
them
of
that
they
trust
to
.
Because
the
naughty
nature
of
man
puts
too
much
trust
in
these
things
,
therefore
God
will
not
give
that
issue
that
we
look
for
,
but
on
the
contrary
a
curse
.
Why
doth
not
God
blesse
great
preparations
(
many
times
)
to
war
,
&
c
?
because
we
put
too
much
trust
in
them
:
here
are
too
many
,
saith
God
to
Gideon
;
take
away
some
,
here
are
too
many
to
go
to
war
.
What
is
the
reason
that
God
where
the
greatest
excellencies
are
,
adds
some
imperfection
to
balance
them
?
Because
they
should
not
trust
in
themselves
.
What
is
the
reason
that
in
the
Church
,
God
chooseth
men
of
meaner
parts
,
and
sufficiencies
,
the
Disciples
,
Fisher-men
?
If
they
had
been
great
men
,
men
would
have
said
,
place
had
carried
it
,
if
they
had
been
Scholars
,
men
would
have
said
,
that
their
learning
had
carried
it
:
if
they
had
been
witty
men
,
they
would
have
said
,
their
wit
had
carried
it
:
it
had
been
no
marvell
,
if
they
should
win
the
world
:
but
when
they
saw
they
were
mean
men
,
fisher-men
,
sitters
at
the
receit
of
custome
(
and
perhaps
their
parts
were
not
great
,
then
they
might
attribute
it
to
the
divinenesse
of
the
Gospel
,
to
the
divinenesse
of
Gods
truth
,
and
to
Gods
blessing
upon
it
.
What
is
the
reason
that
God
suffers
excellent
men
to
fall
foully
sometimes
?
St.
Peter
himself
,
and
David
,
&c.
because
they
should
not
trust
in
themselves
,
not
trust
in
their
grace
,
not
trust
in
any
thing
,
no
not
in
the
best
things
in
themselves
.
What
is
the
reason
that
God
goes
by
contraries
in
all
the
carriage
of
our
salvation
?
That
we
should
not
trust
in
our selves
.
In
our
calling
,
he
calls
Why
God
carries
our
salvation
by
contraries
.
men
out
of
nothing
,
He
calls
things
that
are
not
as
if
they
were
.
In
Justification
,
he
justifies
a
sinner
,
he
that
despaires
of
his
own
righteousness
;
that
no
man
should
trust
in
any
thing
he
hath
,
or
despaire
if
he
want
any
perfection
:
God
justifies
a
sinner
that
despairs
of
himself
.
In
sanctification
,
God
sanctifies
a
man
when
he
sees
no
goodness
in
himself
:
most
of
all
then
he
is
a
vessell
fit
to
receive
grace
:
And
he
doth
sanctifie
him
sometimes
by
his
falls
;
he
makes
him
good
by
his
slips
,
which
is
a
strange
course
to
make
a
man
better
by
:
Saith
St.
Austin
,
I
dare
say
and
stand
to
it
,
that
it
is
profitable
for
some
men
to
fall
,
they
grow
more
holy
by
their
slips
.
As
Peter
,
he
grew
stronger
by
his
infirmitie
:
this
strange
course
God
takes
.
Why
so
?
That
we
should
not
trust
in
our selves
:
In
our
calling
,
in
our
justification
from
our
sins
,
that
we
should
not
trust
in
our selves
,
nor
despaire
.
In
Sanctification
:
nay
,
he
takes
a
course
that
we
shall
grow
better
by
our
falls
:
that
we
may
be
ashamed
of
them
,
and
be
more
cautelous
,
and
humble
,
and
more
watchful
for
the
time
to
come
.
In
glorification
he
will
glorifie
us
but
it
shall
be
when
we
have
been
rotten
in
our
graves
before
,
we
must
come
to
nothing
.
So
in
every
passage
of
salvation
,
he
goes
by
contraries
,
and
all
to
beate
down
confidence
in
our selves
,
and
that
we
should
not
distrust
him
in
any
extremity
:
for
then
is
the
time
for
God
to
work
his
work
most
of
all
.
That
we
might
not
trust
in
our selves
.
To
help
us
further
against
this
self-confidence
,
let
us
labour
to
know
Learn
to
know
our selves
.
our selves
well
,
what
we
are
distinct
from
the
new
creature
,
distinct
from
grace
and
glory
.
Indeed
in
that
respect
we
are
something
in
God
.
If
we
go
out
of
our selves
,
and
see
what
we
are
in
Christ
we
are
some
body
:
for
we
are
heires
of
heaven
,
we
are
Kings
and
Rulers
over
all
,
all
things
are
subject
to
us
,
hell
,
and
sinne
,
and
death
,
we
are
some
body
there
.
But
in
that
wherein
our
nature
is
prone
to
put
overmuch
confidence
,
what
are
we
?
what
are
we
as
we
are
strong
,
as
we
are
rich
,
as
we
are
noble
,
as
we
are
in
favour
with
great
ones
?
alas
,
all
is
nothing
,
because
ere
long
it
will
be
nothing
.
What
will
all
be
in
the
houre
of
death
,
when
we
must
receive
the
sentence
of
death
?
what
will
all
favours
do
us
good
?
they
will
be
gone
.
What
will
all
relations
,
that
we
are
stiled
by
this
,
and
that
title
,
what
good
will
it
do
?
alas
!
these
end
in
death
,
all
earthly
relations
shall
be
laid
in
the
dust
.
All
the
honours
in
the
earth
,
all
riches
,
and
contentments
,
all
the
friends
that
we
have
,
what
can
they
do
?
nothing
,
all
shall
leave
us
there
.
And
for
us
to
trust
in
that
which
will
faile
us
ere
long
,
and
which
being
taken
away
,
we
receive
a
great
foile
,
(
for
he
that
leans
to
a
thing
,
if
that
be
taken
away
,
down
he
falls
)
what
a
shame
will
it
be
?
As
the
Heathen
man
said
,
that
great
Emperour
,
I
have
been
all
things
,
and
nothing
doth
me
good
now
,
when
he
was
to
die
,
indeed
nothing
could
do
him
good
.
Let
not
the
rich
man
glorie
in
his
riches
,
nor
the
wise
man
glorie
in
his
wisdom
,
nor
the
strong
man
in
his
strength
,
saith
the
Prophet
,
Jer.
9.
22.
but
let
him
that
glorieth
,
glory
in
the
Lord
.
Consider
what
the
best
thing
is
that
we
have
of
inward
things
,
our
wisdom
;
wisdom
if
it
be
not
spirituall
,
it
is
onely
a
thing
for
the
things
of
this
life
,
and
we
are
oft
times
deceived
in
it
.
It
makes
God
to
disappont
us
oft
times
,
to
make
us
go
out
of
our selves
;
an
excellent
place
for
this
we
have
in
Isa.
50.
the
last
verse
,
Behold
,
all
ye
that
kindle
a
fire
,
and
compasse
your selves
about
with
sparkes
,
walk
in
the
light
of
your
own
fire
,
&c.
(
It
is
a
kind
of
Ironia
)
and
the
sparks
that
you
have
kindled
;
this
you
shall
have
of
my
hand
,
ye
shall
lie
down
in
sorrow
.
Walk
in
the
light
of
your
own
fire
,
walk
according
to
your
own
devises
,
and
projects
,
this
ye
shall
have
at
my
hand
,
ye
shall
lie
down
in
sorrow
.
God
catcheth
the
wise
in
the
imagination
of
their
own
hearts
,
he
disappoints
the
counsel
and
the
projects
of
Achitophel
.
God
takes
a
glory
in
it
,
to
shame
the
policies
and
projects
of
those
,
that
will
be
wittie
in
a
distinct
way
against
God
,
the
best
policie
is
to
serve
God
,
and
to
walk
uprightly
;
That
we
should
not
trust
in
our selves
.
But
in
God
who
raiseth
the
dead
.
This
is
the
other
branch
,
what
we
should
trust
in
,
In
God
,
all
this
humbling
of
the
blessed
Apostle
even
to
deaths
door
,
that
he
received
the
sentence
of
death
;
it
was
first
to
subdue
carnall
confidence
in
himself
,
he
was
prone
to
think
himself
stronger
then
he
was
,
or
that
he
should
be
upheld
,
that
something
or
other
should
keep
him
from
death
,
that
he
might
subdue
carnal
confidence
,
and
then
that
he
might
trust
in
God
,
it
was
all
for
these
two
ends
:
That
we
might
not
trust
in
our selves
,
(
or
in
any
means
)
but
in
God
that
raiseth
the
dead
.
Was
St.
Paul
to
learn
to
trust
in
God
,
that
had
been
so
long
a
Scholar
in
Christs
School
,
nay
,
a
Master
in
Israel
,
was
he
to
learn
to
trust
in
God
?
St.
Paul
to
learn
to
trust
in
God
.
Yes
,
doubtlesse
he
was
:
it
is
a
lesson
that
is
hardly
learned
:
and
it
is
a
lesson
that
we
shall
be
learning
all
our
life
,
to
go
out
of
our selves
,
and
out
of
the
creature
,
and
to
go
further
into
God
,
to
relie
more
and
more
upon
him
;
it
is
a
lesson
that
we
can
never
learn
as
we
ought
.
Therefore
weak
Comfort
for
weak
Christians
Christians
ought
not
to
be
discouraged
,
when
they
find
defects
,
and
weaknesse
in
their
trust
:
(
our
hearts
are
false
and
prone
to
trust
outward
things
)
but
do
they
groan
under
their
corruptions
?
do
they
complain
of
themselves
?
do
they
go
out
of
themselves
?
their
estate
is
good
.
The
estate
of
a
Christian
it
is
a
growing
,
it
is
a
conflicting
estate
:
he
comes
not
to
full
trust
and
confidence
in
God
,
till
he
have
gathered
many
experiments
,
till
God
have
exercised
him
to
the
proof
throughly
:
therefore
let
them
not
be
discouraged
.
A
Christian
is
not
alway
like
himself
,
he
is
in
a
growing
estate
.
There
is
a
weak
faith
,
and
a
strong
faith
,
Oh
ye
of
little
faith
.
The
Disciples
had
a
little
faith
,
as
well
as
Abraham
,
that
was
strong
in
faith
.
As
long
as
we
are
on
the
complaining
hand
,
and
on
thestriving
hand
,
and
growing
hand
,
all
is
hopeful
.
St.
Paul
himself
still
strived
against
self-confidence
,
and
still
learned
to
trust
in
God
more
and
more
.
But
mark
the
order
;
first
,
God
doth
all
this
,
that
we
should
not
trust
in
our selves
:
but
that
is
not
the
thing
he
doth
mainly
aime
at
,
but
another
thing
,
that
we
should
trust
in
God
who
raiseth
the
dead
:
whence
we
may
observe
,
that
God
to
make
us
trust
in
himself
,
is
faine
to
cast
us
out
of
our selves
.
His
proper
work
is
not
to
drive
us
out
of
our selves
,
that
is
a
work
subordinate
Doct.
God
to
make
us
trust
in
him
casts
us
out
of
our selves
.
to
a
higher
;
but
the
furthest
and
last
work
is
,
that
we
should
trust
in
him
,
as
the
Prophet
saith
,
God
doeth
a
strange
work
,
he
doth
a
work
strange
to
himselfe
,
that
he
may
do
his
own
work
:
he
doth
a
work
that
doth
not
concern
him
so
properly
,
that
he
may
do
his
own
work
,
as
he
is
God
,
that
is
,
to
confirm
and
settle
us
upon
himself
.
But
that
he
may
do
this
,
he
must
set
us
out
of
our selves
by
crosses
and
afflictions
;
that
is
not
his
own
proper
work
,
to
afflict
us
,
and
to
bring
us
low
:
for
he
is
the
Father
of
mercies
;
but
that
he
may
do
his
own
work
,
to
bring
us
to
him
,
and
then
do
good
to
us
,
he
must
take
this
in
his
way
,
and
do
this
first
.
To
make
it
cleare
.
A
Carpenter
,
Simile
.
he
pulls
down
a
house
;
he
takes
it
in
pieces
,
his
Art
is
not
to
pull
down
houses
,
but
to
build
them
up
:
but
he
doth
that
which
doth
not
belong
to
him
properly
,
that
he
may
do
that
which
doth
belong
to
him
:
for
he
will
not
build
upon
a
rotten
foundation
.
So
neither
will
God
build
upon
a
rotten
foundation
,
he
will
not
build
upon
carnall
confidence
,
upon
carnall
trust
,
upon
pride
,
and
covetousnesse
,
but
he
will
demolish
that
rotten
foundation
with
afflictions
and
crosses
;
he
will
use
such
meanes
that
we
shall
have
small
joy
to
trust
in
sin
,
he
will
by
crosses
and
afflictions
force
us
to
go
from
our
sins
,
he
will
demolish
that
rotten
foundation
,
that
he
may
raise
up
an
excellent
edifice
,
and
frame
of
the
new
creature
,
that
shall
indure
to
everlasting
;
the
work
of
a
Physitian
is
to
cure
nature
,
and
not
to
weaken
it
,
it
is
not
his
work
to
make
people
sick
,
but
to
make
them
sound
,
if
the
body
be
distempered
,
it
must
be
weakned
,
he
must
carrie
the
burden
of
ill
,
and
noysom
humours
,
before
it
be
strengthened
;
to
make
people
sound
,
he
must
give
them
strong
purgations
,
that
shall
afflict
them
,
and
affect
them
,
as
much
as
the
disease
for
a
while
,
but
all
is
to
make
them
lighter
and
stronger
after
,
when
they
are
eased
of
the
burthen
of
noysome
humours
:
and
so
it
is
in
every
other
trade
.
So
God
shews
his
skill
in
this
great
matter
in
bringing
us
to
Heaven
this
way
;
he
doth
that
work
which
doth
not
properly
concern
him
,
to
worke
at
last
his
own
blessed
good
work
:
he
afflicts
us
to
drive
us
out
of
our selves
,
that
we
may
come
at
last
to
trust
in
him
,
in
whom
is
all
our
happiness
and
good
.
The
reason
of
it
is
cleare
;
for
in
a
succession
of
contraries
,
there
must
be
a
removing
of
one
contrary
,
before
another
can
be
brought
in
.
If
a
vessel
be
to
be
filled
with
a
contrary
liquor
,
the
first
must
have
a
vent
,
it
must
be
emptied
of
the
worse
that
the
better
may
come
.
So
it
is
with
us
,
Reas.
One
contrary
must
be
removed
to
make
way
for
another
.
we
are
full
of
self-confidence
,
as
a
vessel
of
naughty
liquor
,
out
must
that
go
,
that
better
things
may
come
in
.
So
it
is
in
plowing
and
in
every
thing
else
,
this
is
taken
as
a
principle
in
nature
;
the
order
generally
is
this
:
that
we
should
not
trust
in
our selves
,
that
we
might
be
brought
to
trust
in
God
;
he
brings
us
low
,
to
receive
the
sentence
of
death
,
to
drive
us
out
of
our selves
,
that
he
may
bring
us
to
relie
on
him
The
Use
we
should
make
of
it
,
among
many
others
is
this
,
That
we
should
not
take
offence
at
God
,
when
he
is
about
his
strange
work
(
as
we
think
)
when
he
is
making
us
sick
with
Physick
,
with
afflictions
,
and
troubles
.
Let
Use.
Not
to
murmure
at
Gods
work
.
us
not
think
that
he
hates
us
;
doth
the
Physician
hate
the
Patient
when
he
makes
him
sick
?
perhaps
he
stayes
a
good
while
from
him
,
till
his
Physick
have
wrought
throughly
,
but
he
doth
not
hate
him
,
but
gives
it
time
,
and
suffers
it
to
have
its
worke
,
that
so
he
may
recover
himself
.
Doth
the
gold-smith
hate
his
precious
mettall
,
when
he
puts
it
into
the
fire
,
and
suffers
the
fire
to
work
upon
it
?
what
is
lost
?
nothing
but
the
drosse
:
What
is
lost
in
the
body
by
sickness
?
the
ill
humours
that
load
the
body
,
and
distemper
the
actions
,
and
functions
of
it
,
that
it
cannot
work
as
it
should
,
there
is
nothing
lost
,
but
that
that
may
well
be
spared
:
so
when
God
goes
about
his
worke
,
he
afflicts
thee
,
and
follows
thee
with
losses
and
crosses
,
he
takes
away
friends
and
credit
,
this
outward
thing
,
and
that
:
all
this
is
to
give
thee
a
purge
,
he
works
a
strange
work
,
that
he
may
worke
his
own
work
,
that
he
may
bring
thee
to
himself
.
Therefore
let
us
be
far
from
murmuring
at
this
blessed
work
of
God
:
let
us
rather
blesse
God
for
his
care
this
way
,
that
he
will
not
suffer
us
to
perish
with
the
world
God
might
have
suffered
us
to
rot
upon
our
dregs
,
that
we
should
have
no
changes
,
as
the
world
hath
not
:
but
he
hath
more
care
of
us
then
so
.
The
Husband-man
will
not
plow
in
the
Wilderness
,
the
heathy
ground
shall
go
unplowed
long
enough
,
he
loves
it
not
so
well
,
as
to
sowe
good
seed
there
:
so
when
God
takes
paines
,
&
is
at
cost
with
any
man
,
when
he
purgeth
him
,
and
plows
him
,
and
hammers
him
,
all
this
is
to
consume
that
which
is
naught
,
to
plow
up
the
weeds
,
to
fit
him
for
the
blessed
seed
of
grace
,
to
fit
him
for
comfort
here
,
and
glorie
in
another
world
:
why
then
should
we
murmur
against
God
?
let
us
rather
be
thankfull
,
especially
when
we
see
the
blessed
issue
of
this
,
when
we
see
our
earthly
mindedness
abated
,
when
we
see
our selves
more
heavenly-minded
,
when
we
see
our selves
weaned
from
the
world
,
when
we
see
our selves
take
more
delight
in
communion
with
God
:
then
,
Blessed
be
God
for
crosses
and
afflictions
,
that
he
hath
taken
the
paines
,
and
would
be
at
the
cost
with
us
to
exercise
us
.
It
is
a
ground
not
onely
of
patience
,
but
of
thankfulnesse
,
when
God
humbles
us
:
be
not
discontent
man
,
grudge
not
,
murmur
not
,
God
doth
a
work
that
seems
strange
to
thee
,
and
which
is
not
his
own
proper
work
,
that
he
may
do
his
own
work
;
that
he
may
bring
thee
nearer
to
himself
,
why
dost
thou
murmur
at
thy
own
good
?
The
Patient
cries
out
of
the
Physitian
,
that
he
torments
him
,
he
hears
him
well
enough
,
but
he
will
not
be
advised
by
his
patient
,
he
means
to
advise
him
,
and
to
rule
him
:
he
would
faine
have
comfort
,
he
is
in
pain
,
and
cries
for
ease
:
but
his
time
is
not
yet
come
.
So
let
us
wait
,
and
not
murmur
under
crosses
,
God
is
doing
one
work
,
to
bring
to
passe
another
:
he
brings
us
out
of
our selves
,
that
he
may
bring
us
nearer
to
himself
.
And
another
Use
that
we
may
make
of
it
,
let
us
examine
our selves
,
whether
our
afflictions
and
crosses
have
had
this
effect
in
us
,
to
bring
us
to
trust
Use
2.
To
examine
what
effect
afflictions
work
.
in
him
more
;
if
they
have
,
all
is
well
:
but
if
they
make
us
worse
,
that
we
fret
and
murmur
,
and
feel
no
good
by
them
,
it
is
an
ill
sign
:
for
God
doth
bring
us
low
that
we
may
not
trust
in
our selves
,
but
in
him
;
Quem
praesentia
mala
non
corrigunt
,
&c.
Whom
the
presence
of
ill
,
and
grievance
amends
not
,
they
bring
to
eternal
grievance
.
This
is
Ahaz
,
saith
the
Scripture
:
a
strange
man
,
a
wicked
King
,
that
notwithstanding
God
followed
him
with
judgements
,
yet
he
grew
worse
,
and
worse
:
This
is
Ahaz
,
he
might
well
be
branded
.
When
a
man
belongs
to
God
,
every
thing
brings
him
nearer
to
God
:
when
a
man
is
brought
to
be
more
humble
,
and
more
careful
,
and
more
watchful
every
way
,
to
be
more
zealous
,
more
heavenly
minded
:
it
is
a
blessed
sign
that
God
then
is
working
a
blessed
work
,
to
force
him
out
of
himself
,
and
to
bring
him
nearer
himself
,
to
trust
in
him
.
This
we
cannot
too
much
consider
of
.
It
should
teach
us
likewise
this
,
that
we
judge
not
amisse
of
the
generation
of
the
righteous
,
when
we
see
God
much
humbling
them
,
when
we
see
Use
3.
Not
to
judge
amisse
of
the
afflicted
.
him
follow
them
with
sicknesse
,
with
troubles
and
disgraces
in
the
world
,
perhaps
with
terrour
of
consience
,
with
descertions
,
be
not
discouraged
:
if
he
be
thy
friend
censure
him
not
,
add
not
affliction
to
his
affliction
;
is
not
his
affliction
enough
?
thou
needest
not
to
add
thy
unjust
censure
,
as
Job
said
to
his
friends
.
The
more
we
are
afflicted
of
God
,
the
more
good
he
intends
to
work
to
us
,
the
end
is
to
bring
us
from
our selves
to
trust
in
him
.
It
is
a
wicked
disposition
in
men
that
know
not
the
wayes
of
God
,
they
are
ignorant
of
the
wayes
that
he
takes
with
his
children
:
when
they
see
men
that
are
Christians
,
that
they
are
humbled
and
cast
down
and
troubled
,
they
think
they
are
men
forsaken
of
God
,
&c.
alas
,
they
do
not
know
Gods
manner
of
dealing
,
he
casts
them
down
that
he
may
raise
them
up
:
they
receive
the
sentence
of
death
against
themselves
that
he
may
comfort
them
after
,
that
he
may
do
them
good
in
their
latter
end
.
Let
this
therefore
keep
us
from
censuring
of
other
men
in
our
thoughts
,
for
this
hard
course
which
God
seems
to
take
with
them
.
And
let
us
make
this
Use
of
it
,
when
we
are
in
any
grievance
,
and
God
followes
us
still
,
let
us
mourn
and
lament
the
stubbornsse
of
our
hearts
,
Vse
4.
To
lament
our
stubbornnesse
of
heart
.
that
will
not
yeeld
.
God
intends
to
draw
us
near
to
him
,
to
trust
in
him
:
if
we
would
do
this
,
the
affliction
would
cease
,
except
it
be
for
tryall
,
and
for
the
exercise
of
Grace
,
and
for
witnesse
to
the
truth
.
When
God
afflicts
sometime
for
tryall
,
and
for
witnesse
,
there
is
a
spirit
of
Glory
in
such
a
case
,
that
a
man
is
never
afflicted
in
mind
:
but
,
I
say
,
when
God
followes
us
with
sicknesse
,
with
crosses
,
with
loss
of
friends
,
and
we
are
not
wrought
upon
,
let
us
censure
our
hard
hearts
that
force
God
to
take
this
course
.
And
justice
God
in
all
this
,
Lord
thou
knowest
I
could
not
be
good
without
this
,
thou
knowest
I
would
not
be
drawn
without
this
:
bring
me
near
to
thy self
that
thou
mayest
take
away
this
heavy
hand
from
me
.
The
intemperate
man
that
is
sick
makes
the
Physitian
seeme
cruel
.
It
is
because
I
set
my
affections
too
much
on
earthly
things
,
that
thou
followest
me
with
these
troubles
:
we
force
God
to
do
this
.
A
Physitian
is
forced
to
bring
his
Patient
even
to
skin
and
bone
;
an
intemperate
Patienr
sometimes
,
that
hath
surfetted
upon
a
long
distemper
,
he
must
bring
him
to
Deaths
doore
,
even
almost
to
death
,
because
his
distemper
is
so
setled
upon
him
,
that
he
cannot
otherwise
cure
him
:
So
it
is
with
God
the
Physitian
of
our
souls
,
he
must
bring
us
wondrous
low
,
we
are
so
prone
,
so
desperately
addicted
to
present
things
,
to
trust
to
them
,
and
to
be
proud
of
them
,
and
confident
in
them
,
that
God
must
deal
as
a
sharp
Physitian
:
he
must
bring
us
so
low
,
or
else
we
should
never
be
recovered
of
our
perfect
health
again
,
and
all
is
that
we
might
trust
in
God
.
Observe
we
from
hence
another
point
,
that
God
in
all
outward
things
that
are
ill
,
intends
the
good
of
the
Doct.
God
in
all
outward
things
that
are
ill
in
tends
the
good
of
the
soul.
soul.
He
takes
liberty
to
take
away
health
,
and
liberty
,
and
friends
,
to
take
away
comforts
:
but
whatsoever
he
takes
away
,
he
intends
the
good
of
the
soul
in
the
first
place
.
And
all
the
ills
that
he
inflicts
upon
us
they
are
to
cure
a
worse
ill
,
the
ill
of
the
soul
,
to
cure
an
unbelieving
heart
,
a
worldly
,
proud
,
carnal
heart
,
which
is
too
much
addicted
to
earthly
things
.
We
see
here
how
God
dealt
with
St
,
Paul
:
all
was
to
build
up
his
soul
in
trust
and
confidence
in
God
,
all
was
for
the
soul.
The
reason
is
,
other
things
are
vanishing
,
the
soul
is
the
better
part
,
the
eternal
part
:
if
all
be
well
with
the
soul
,
all
shall
be
Reas.
The
soule
the
better
part
.
well
otherwise
at
last
.
If
it
be
well
with
the
soul
,
the
body
shall
do
well
:
though
God
take
liberty
to
humble
us
with
sicknesse
,
and
with
death
it self
:
yet
God
will
riase
the
body
and
make
it
glorious
:
a
good
soul
will
draw
it
after
it
at
last
,
and
move
God
to
make
the
body
glorious
.
But
if
the
soul
be
naught
,
let
us
cherish
and
do
what
we
will
with
the
body
,
both
will
be
naught
at
last
.
This
life
is
not
a
life
to
regard
the
body
:
we
are
dead
in
that
while
we
live
,
the
sentence
of
death
is
passed
,
we
must
die
,
we
are
dying
every
day
,
The
body
is
dead
because
of
sin
,
we
are
going
to
our
grave
;
every
day
takes
away
a
part
of
our
life
.
This
is
not
a
life
for
this
body
of
ours
,
it
is
a
respite
to
get
assurance
of
an
eternal
estate
in
heaven
.
God
takes
our
wealth
,
and
liberty
,
and
strength
,
&c.
That
he
may
help
our
souls
,
that
he
may
work
his
own
blessed
work
in
our
souls
,
that
he
may
lay
a
foundation
of
eternall
happinesse
in
our
souls
.
Therefore
hence
we
should
learn
to
resign
our
bodies
,
and
estates
to
God
,
Lord
,
do
with
me
what
thou
wilt
,
onely
cure
my
soul
,
onely
strengthen
my
faith
,
I
give
thee
liberty
with
all
my
heart
to
take
what
thou
wilt
,
so
thou
save
my
soul
,
give
me
not
up
to
an
unbelieving
heart
,
to
an
hypocritical
,
false
heart
,
to
false
confidence
,
to
trust
in
false
grounds
,
and
to
perish
eternally
:
for
my
estate
and
body
,
do
what
thou
wilt
.
We
should
be
brought
to
this
,
why
?
because
indeed
the
state
of
the
soul
is
the
true
state
either
in
good
or
ill
,
if
all
be
naught
with
that
,
all
will
be
naught
at
last
,
we
shall
trie
it
to
our
cost
.
And
therefore
let
us
even
rather
thank
God
,
and
desire
God
to
go
on
with
his
work
;
Lord
,
rather
then
thou
shouldest
give
me
up
to
a
hard
heart
,
to
a
stubborn
heart
,
and
perish
and
have
no
sound
change
,
rather
then
suffer
me
to
perish
thus
,
use
me
as
thou
wilt
.
And
thank
him
when
we
find
any
degree
of
goodness
or
faith
.
Lord
,
thou
mightest
have
followed
me
with
outward
blessings
,
and
so
have
given
me
up
in
my
soul
to
hypocrisie
,
and
to
pride
,
that
I
should
never
have
felt
the
power
of
grace
,
that
I
should
never
have
known
thee
,
or
my self
throughly
,
or
the
vanity
of
outward
things
:
but
this
thou
hast
not
done
,
thou
hast
not
given
me
liberty
in
outward
things
,
that
thou
mightest
doe
good
to
my
soule
,
blessed
be
thy
Name
:
Let
us
not
onely
take
it
well
,
but
thankfully
at
Gods
hands
.
To
proceed
,
That
we
might
trust
in
God
that
raiseth
the
dead
.
The
soul
must
have
somewhat
to
trust
to
.
Obser.
The
soul
must
have
somewhat
to
trust
to
.
The
foundation
must
be
laid
:
for
the
soul
is
a
creature
,
and
a
dependant
creature
,
somewhat
it
must
have
to
rely
on
:
as
all
weak
dependant
things
have
somewhat
to
depend
on
.
The
Vine
is
a
weak
plant
,
it
must
have
the
Elme
or
somewhat
to
rely
on
,
it
will
sink
else
,
it
will
become
unfruitful
,
and
unprofitable
.
All
things
that
are
weak
,
are
supported
by
somewhat
that
is
stronger
.
It
is
an
inclination
,
and
instinct
in
things
that
are
weak
to
look
for
supply
from
things
that
are
stronger
then
themselves
to
support
them
:
and
it
is
their
happinesse
to
be
so
.
The
creatures
that
are
unreasonable
are
guided
by
those
that
have
reason
,
by
men
;
and
the
creatures
that
are
reasonable
are
guided
by
Superiours
,
by
God
,
and
by
Angels
that
are
above
them
,
and
have
the
care
and
charge
over
them
.
It
is
the
happinesse
of
weaker
things
to
be
under
the
supportation
of
that
which
is
stronger
.
And
some
support
it
will
have
,
good
or
bad
.
The
soul
,
if
it
have
not
God
,
it
will
have
pleasures
,
it
will
have
profit
.
The
worst
of
men
that
think
there
is
little
for
them
in
heaven
,
by
reason
of
their
blasphemy
,
and
filthy
courses
,
they
will
have
base
pleasures
to
go
to
,
that
they
will
trust
to
,
and
carnall
acquaintance
to
solace
themselves
withal
.
The
worst
of
men
will
have
some
dirty
thing
or
other
,
to
give
their
souls
to
,
to
support
themselves
withal
,
something
the
soul
will
have
.
God
loves
the
soul
,
and
hath
made
it
for
himself
,
and
as
he
hath
made
The
soul
made
for
God
.
it
for
himself
,
to
joyn
with
himself
,
to
solace
himself
in
it
(
My
son
,
give
me
thy
heart
:
)
so
when
he
takes
it
from
outward
things
,
he
will
not
have
it
empty
,
to
rely
upon
nothing
,
but
he
takes
it
to
himself
.
All
this
is
to
take
our
hearts
from
our selves
,
and
from
felf-confidence
,
that
we
may
trust
in
him
.
God
is
for
the
heart
,
and
that
is
for
him
,
as
I
said
,
he
calls
for
it
,
My
son
,
give
me
thy
heart
,
give
me
thy
affection
of
trust
,
of
joy
,
of
delight
;
all
the
affections
they
are
made
for
God
,
and
for
heaven
,
and
heavenly
things
.
Our
affections
that
we
have
,
they
are
not
made
for
riches
.
Our
Souls
are
not
made
for
them
;
the
soul
is
larger
then
they
,
they
will
not
content
the
soul.
The
soul
is
a
spirituall
substance
,
and
they
are
outward
things
:
the
soul
is
large
,
they
are
scanty
in
their
extent
:
they
are
uncertain
,
and
momentanie
,
the
soul
is
an
eternal
thing
,
it
out-lives
those
things
:
and
thereupon
the
soul
is
not
made
for
them
,
and
they
are
not
made
for
the
soul.
They
are
to
give
contentment
to
the
outward
man
for
a
while
here
,
they
are
made
for
our
pilgrimage
,
to
comfort
us
in
the
way
to
heaven
:
but
the
soul
is
not
for
them
.
The
soul
is
the
Chamber
,
and
the
Bed
,
and
as
it
were
the
Cabinet
for
God
himself
,
and
Christ
to
rest
in
onely
.
All
outward
things
must
be
kept
out
of
the
heart
:
we
may
use
them
:
but
we
must
keep
them
out
of
the
heart
,
it
is
not
for
them
.
We
must
not
joy
in
them
,
and
solace
our selves
,
and
delight
in
them
over-much
,
further
then
we
seek
God
in
them
,
and
enjoy
God
in
them
:
but
as
they
are
sensible
things
,
the
heart
is
not
for
them
:
therefore
God
takes
the
heart
from
self-confidence
,
and
from
other
things
:
he
suffers
it
not
to
wander
,
but
he
takes
it
to
himself
,
that
we
may
trust
in
him
.
The
next
thing
then
that
we
may
observe
is
,
that
when
we
go
out
of
our selves
,
we
must
have
somewhat
to
rely
on
,
which
is
better
then
all
things
else
;
we
lose
not
by
the
change
,
but
when
we
are
stripped
of
our selves
,
and
of
all
earthly
things
we
have
God
to
go
to
.
God
is
the
object
of
trust
.
God
is
the
proper
object
of
trust
of
the
Christian
soul
:
he
is
the
object
Doct.
God
is
the
object
of
trust
.
of
trust
as
well
as
the
author
of
it
,
he
is
the
cause
and
worker
of
it
by
his
Spirit
,
and
he
is
the
object
of
it
.
If
we
trust
to
other
things
,
it
must
be
as
they
are
Gods
Instruments
,
as
they
are
Gods
meanes
:
but
if
we
trust
any
thing
,
either
wealth
,
or
friends
,
or
any
thing
,
to
neglect
the
worship
of
God
or
to
please
our selves
in
it
,
to
put
our
hands
to
ill
courses
in
confidence
of
the
creature
,
in
confidence
of
men
,
or
any
thing
else
,
to
take
any
false
cause
in
hand
,
this
is
to
trust
them
above
their
respect
.
We
must
trust
to
them
as
Instruments
,
as
voluntary
Instruments
which
God
may
use
when
he
pleaseth
,
or
not
use
when
he
pleaseth
.
When
we
use
them
otherwise
,
we
forget
their
nature
,
then
we
use
them
not
as
Instruments
,
but
as
the
chief
,
we
forget
the
order
.
God
is
the
object
of
trust
,
we
must
rest
on
him
for
Grace
,
and
glory
:
for
the
best
things
,
and
for
the
things
of
this
life
as
far
as
they
are
good
.
So
far
as
we
trust
to
any
thing
else
,
to
move
us
to
security
,
to
rest
in
them
,
or
to
sin
for
them
,
it
is
a
sinful
trust
.
Other
things
we
may
trust
:
but
in
the
nature
of
vain
Instruments
,
changeable
Instruments
,
that
God
may
alter
and
change
:
he
that
is
rich
to
day
,
may
be
poore
to
morrow
:
he
that
hath
a
friend
to
day
,
may
have
him
taken
away
to
morrow
:
and
so
all
outward
things
,
they
are
changeable
and
mutable
:
but
we
may
trust
God
all
times
alike
,
he
is
eternal
,
he
is
infinitely
able
,
and
infinitely
wise
to
know
all
our
grievances
.
We
may
trust
him
with
our
Souls
,
with
our
Hearts
,
he
is
faithfull
,
and
loving
,
and
eter
nall
as
our
souls
are
.
He
gives
eternity
to
the
soul
:
Therefore
at
all
times
we
may
trust
in
him
,
in
all
places
,
every
where
,
he
knowes
our
hearts
,
he
knowes
our
grievance
every
where
,
he
hath
all
grounds
of
one
that
may
be
trusted
to
,
he
hath
power
,
and
goodness
,
and
mercy
,
and
wisdom
,
he
is
the
object
of
trust
.
But
how
considered
is
he
the
object
of
trust
,
God
out
of
Christ
Mediator
?
God
in
Christ
the
object
of
trust
.
Oh
no
,
God
in
covenant
with
us
in
Christ
,
he
is
the
object
of
trust
:
or
else
there
is
such
a
distance
,
and
contrariety
between
mans
nature
,
&
God
,
that
he
'is
a
consuming
fire
.
Since
the
fall
from
the
covenant
of
works
,
we
cannot
be
saved
by
that
,
but
he
hath
vouchsafed
to
be
ours
in
a
better
covenant
in
Christ
,
in
whom
all
the
promises
are
Yea
,
and
Amen
.
This
good
comes
from
God
to
us
by
Christ
,
Christ
first
receives
it
,
and
he
derives
it
to
us
,
as
our
elder
brother
,
and
as
our
head
.
All
the
promises
are
made
in
him
,
and
through
him
:
he
receives
it
for
us
,
we
receive
it
at
the
second
hand
.
God
hath
filled
him
first
,
And
of
his
fulnesse
we
receive
Grace
for
Grace
.
Without
him
we
can
do
nothing
:
with
him
we
can
do
all
things
.
So
we
trust
in
God
reconciled
,
God
made
ours
in
the
Covenant
of
Grace
in
Jesus
Christ
,
who
hath
made
our
peace
.
Else
God
is
a
sealed
fountain
:
he
is
a
fountain
of
good
,
but
a
sealed
fountaine
.
Christ
hath
opened
this
fountain
,
his
love
is
open
to
Christ
,
and
derived
to
Christ
,
in
whom
our
flesh
is
,
he
is
bone
of
our
bone
,
and
flesh
of
our
flesh
,
that
we
might
be
bone
of
his
bone
,
and
flesh
of
his
flesh
by
being
united
with
him
.
So
now
we
trust
in
him
,
as
God
the
Father
of
Christ
,
reconciled
.
I
believe
in
God
the
Father
Almighty
,
as
it
is
in
the
Creed
,
God
thus
considered
is
the
object
of
trust
.
There
are
two
objects
of
trust
;
God
the
Father
,
Son
,
and
Holy
Ghost
;
and
Christ
Mediator
.
If
this
be
so
that
God
reconciled
now
is
the
object
of
trust
,
for
all
things
Use.
To
see
the
vanity
of
all
other
confidence
.
that
are
good
,
not
only
for
salvation
,
but
for
Grace
,
and
for
all
comforts
,
to
bring
us
to
heaven
,
then
we
see
the
vanity
of
all
other
confidence
whatsoever
,
as
I
touched
before
.
And
is
it
not
a
blessed
thing
that
God
will
be
trusted
,
that
he
hath
made
A
great
favour
that
God
will
be
trusted
by
us
.
himself
such
a
one
as
we
may
trust
him
?
Now
blessed
be
God
for
Christ
,
that
he
having
received
satisfaction
to
his
justice
by
him
he
may
be
trusted
,
and
desires
that
we
should
trust
him
:
that
now
in
Christ
he
hath
made
himself
a
Father
,
that
we
shoud
not
fear
him
,
nor
run
away
from
him
:
It
is
a
great
favour
that
God
will
be
trusted
of
us
,
that
he
will
honour
us
so
much
.
He
accounts
it
an
honour
when
we
trust
him
,
but
indeed
it
is
an
honour
to
us
that
we
have
a
throne
of
grace
through
Christ
to
go
to
,
that
he
hath
devised
a
way
that
we
might
trust
him
,
and
not
run
from
him
:
that
we
may
go
to
him
in
Christ
,
who
sits
at
his
right
hand
,
who
is
our
intercessor
,
who
hath
redeemed
us
with
his
precious
Blood
.
It
is
our
happinesse
that
he
hath
made
himself
a
gracious
,
and
loving
Father
,
that
he
calls
us
to
him
,
and
thinks
himself
honoured
by
our
trusting
in
him
.
Again
,
we
see
here
that
,
Doct.
Trust
in
God
is
a
main
duty
.
Trust
in
God
is
a
main
duty
.
He
is
the
object
of
trust
,
and
it
is
a
main
duty
,
it
is
a
spring
of
duty
out
of
which
all
comes
:
for
we
see
here
,
all
doth
aim
at
this
:
afflictions
they
come
to
mortifie
our
self-confidence
:
self-confidence
is
subdued
that
we
may
trust
in
God
:
our
trust
must
be
carried
to
him
,
he
is
the
object
of
it
:
and
this
trust
in
God
is
a
main
duty
which
in
this
world
we
ought
to
labour
for
.
It
is
that
that
God
doth
aim
at
,
and
it
is
that
that
we
should
aim
at
.
God
doth
aim
at
it
in
exercising
of
us
;
and
we
should
aime
at
it
on
our
part
,
in
our
hearing
,
in
our
receiving
the
Sacrament
,
in
every
thing
,
that
our
trust
and
affiance
and
confidence
may
be
in
God
,
and
that
we
may
grow
more
and
more
in
it
.
Well
,
since
God
is
the
object
of
trust
,
and
trust
is
such
a
necessary
grace
,
that
God
doth
all
to
bring
us
to
trust
in
him
:
Let
us
come
to
search
our selves
,
how
shall
we
know
whether
we
trust
in
God
,
or
no.
And
then
to
direct
us
,
how
to
come
to
trust
in
him
,
to
give
some
meanes
and
helps
.
He
trusts
in
God
reconciled
in
Jesus
Christ
that
flies
to
him
in
extremity
:
Tryals
of
trust
in
God
.
that
a
man
trusts
unto
,
that
when
he
is
pinched
he
flies
unto
.
How
shall
a
man
know
that
he
is
a
covetous
worldling
?
if
he
be
in
extremity
,
he
1.
Seeking
to
him
in
extremity
.
goes
to
his
purse
,
he
makes
a
friend
of
that
.
How
shall
a
man
know
that
he
trusts
to
the
arme
of
flesh
,
that
he
trusts
his
friend
too
much
?
in
extremity
he
runs
to
him
,
presently
he
goes
to
a
friend
he
hath
:
what
we
run
to
,
that
our
trust
is
in
.
A
Christian
he
runs
to
his
God
:
and
happie
is
that
Christian
that
is
in
Covenant
,
that
he
hath
a
God
to
run
to
in
all
extremities
,
in
sicknesse
,
in
death
,
at
all
times
:
he
is
happie
that
he
hath
a
God
when
all
failes
to
trust
in
.
Wilt
thou
know
therefore
whether
thou
trustest
in
God
or
no
?
whither
goest
thou
?
A
carnall
man
he
goes
to
one
earthly
prop
or
other
:
if
God
answer
him
not
presently
,
then
he
goes
with
Saul
to
the
witch
,
to
the
Divell
himself
perhaps
:
if
God
do
not
send
him
present
help
,
he
goes
to
one
carnall
help
or
other
,
to
fetches
of
his
wit
,
to
policy
,
to
crack
his
Conscience
,
to
bear
out
things
with
Impudence
:
he
hath
not
learned
to
trust
in
God
,
and
he
runs
not
to
him
,
but
to
some
wicked
course
or
other
.
All
that
go
not
to
God
in
the
use
of
good
meanes
(
for
we
must
put
that
in
,
we
must
go
to
God
in
the
use
of
his
meanes
,
in
the
use
of
good
meanes
only
)
they
trust
not
God
;
for
God
will
not
be
tempted
,
but
trusted
,
we
must
go
to
him
by
prayer
,
and
in
the
use
of
lawful
meanes
,
and
onely
of
lawful
meanes
;
or
else
if
we
trust
him
and
do
not
use
the
meanes
,
we
tempt
him
:
we
must
serve
Gods
providence
in
using
the
meanes
.
Therefore
secondly
,
he
that
trusts
in
God
useth
his
meanes
,
he
that
trusts
2.
To
use
the
meanes
.
God
for
a
harvest
must
plow
,
and
sowe
,
and
do
all
that
belongs
to
the
providence
of
God
.
So
a
Merchant
that
will
increase
hisestate
,
he
must
get
a
ship
,
and
other
provision
to
do
it
with
:
for
we
must
serve
Gods
providence
as
well
as
trust
Gods
providence
.
When
we
neglect
good
and
lawful
meanes
,
and
run
into
ill
courses
,
and
use
ill
meanes
,
we
serve
not
God
,
nor
trust
him
.
Those
that
grow
rich
by
calling
Evill
good
,
and
good
Evill
,
they
have
not
learned
to
trust
in
God
.
Those
that
think
except
they
leave
their
posterity
great
they
shall
not
be
happie
,
and
therefore
they
will
neglect
the
Sabbath
,
and
neglect
all
to
scrape
an
estate
.
Is
this
to
trust
in
God
?
have
they
learned
to
trust
in
God
,
when
sacrilegiously
they
take
away
the
time
dedicated
for
the
salvation
of
their
souls
,
and
the
service
of
God
?
Is
this
one
meanes
that
God
hath
ordained
to
trust
him
in
?
They
that
flatter
,
and
serve
mens
humours
when
they
know
them
to
be
in
a
naughty
and
ill
way
,
is
this
to
trust
God
,
when
they
go
out
of
his
meanes
and
way
,
and
make
an
Idol
of
flesh
and
blood
to
serve
their
own
turn
?
Alas
!
we
need
not
name
these
things
,
if
men
had
learned
what
it
is
to
trust
in
God
,
and
depend
upon
him
in
the
use
of
lawful
meanes
,
and
would
rather
be
content
to
want
in
this
world
then
to
have
any
thing
with
a
crackt
conscience
.
I
befeech
you
,
let
us
examine
our
own
hearts
in
this
;
there
are
many
that
think
they
trust
in
God
when
they
do
not
:
they
trust
their
policy
,
they
trust
flesh
and
blood
,
and
by
consequence
they
trust
the
Divell
,
if
they
trust
not
in
God
.
3.
To
be
quiet
upon
use
of
mea●…s
.
In
the
next
place
he
that
trusts
in
God
,
his
mind
will
be
quieted
in
some
comfortable
measure
when
he
hath
used
the
meanes
that
are
lawful
,
and
cast
himself
upon
God
,
he
will
be
quiet
,
and
let
God
work
then
.
When
he
hath
taken
paines
in
his
calling
,
lawfully
,
and
desired
Gods
blessing
,
if
God
send
wealth
,
so
it
is
:
if
not
,
he
is
not
much
troubled
,
he
knowes
that
all
shall
be
for
the
best
to
them
that
trust
in
God
;
when
he
cannot
have
it
in
the
use
of
lawful
meanes
,
he
is
quiet
.
He
that
trusts
a
Physitian
,
when
he
hath
used
the
direction
of
the
Physitian
he
is
quiet
,
he
thinks
he
is
a
wise
man
,
an
experienced
Physitian
,
and
now
he
will
not
trouble
his
mind
any
longer
:
if
a
man
vex
himself
,
and
think
all
will
not
be
well
,
he
doth
not
trust
his
Physitian
.
And
so
in
other
professions
we
trust
to
a
mans
Counsel
,
if
we
think
him
wise
,
and
honest
,
we
follow
his
direction
,
and
then
we
will
be
quiet
.
Now
God
is
infinitely
wise
:
when
we
have
used
lawfull
meanes
,
and
commended
the
meanes
to
God
(
for
as
he
will
be
trusted
in
,
so
he
will
be
sought
unto
.
I
will
be
sought
to
by
the
house
of
Israel
for
this
:
for
except
we
pray
to
him
,
he
is
not
trusted
:
but
when
we
have
prayed
to
him
,
in
the
use
of
lawful
meanes
,
let
us
be
quiet
,
let
us
not
be
distracted
with
dividing
cares
obout
this
and
that
,
as
if
there
were
not
a
God
in
heaven
that
had
care
of
us
,
that
had
a
providence
over
things
below
;
certainly
he
hath
,
do
thou
do
thy
work
,
and
let
him
alone
with
his
work
.
The
care
of
duty
belongs
to
thee
;
when
thou
hast
done
thy
duty
,
rest
thou
quiet
,
or
else
thou
honourest
him
not
as
a
God
,
thou
trustest
him
not
,
thou
dost
not
make
a
God
of
him
:
it
is
a
great
dishonour
to
God
.
A
man
thinks
himself
dishonoured
,
when
he
is
not
trusted
,
when
we
see
he
hath
alway
been
faithful
to
us
,
and
is
so
reputed
,
and
yet
we
call
his
credit
in
question
,
and
will
not
be
quiet
.
We
should
do
as
Children
do
,
they
follow
their
books
,
and
let
their
Father
take
care
for
all
provision
,
for
meat
and
drink
,
and
cloaths
and
such
things
:
they
beat
not
their
heads
about
it
,
they
know
they
have
a
Father
that
will
take
care
for
that
.
If
we
were
true
Children
of
God
,
and
have
the
disposition
of
heavenly
Children
,
we
will
do
so
;
if
we
trouble
our selves
,
and
beat
our
heads
,
it
is
a
sign
,
that
we
fear
that
God
is
not
our
Father
:
therefore
I
add
that
to
other
signs
,
a
resting
of
ourselves
quiet
.
When
we
are
quiet
,
God
will
do
more
,
then
when
we
vex
our selves
.
Be
still
,
and
see
the
salvation
of
the
Lord
,
saith
Moses
at
the
Red-Sea
:
so
let
us
be
still
,
and
quiet
,
and
see
the
Salvation
of
God
:
he
will
work
wonders
.
Again
,
it
is
a
sign
that
we
trust
in
God
,
when
there
are
no
meanes
:
yet
4.
Not
to
despair
in
want
of
meanes
.
notwithstanding
we
will
not
despair
:
but
hope
and
trust
in
God
:
when
we
see
nothing
in
the
eye
of
flesh
and
blood
,
no
meanes
of
recovery
:
yet
we
trust
in
God
:
he
can
work
his
way
though
we
see
not
how
,
he
can
make
a
passage
for
us
.
When
God
is
thus
honoured
,
he
works
wonders
.
This
is
to
make
a
God
of
him
,
when
there
is
no
meanes
,
to
believe
that
he
can
work
against
meanes
.
If
my
life
shall
be
for
his
glory
and
my
good
,
he
can
recover
my
life
,
though
the
Physitian
say
I
am
a
dead
man
:
if
he
have
imployment
for
me
in
this
world
,
he
can
do
it
:
he
can
work
with
means
,
or
against
meanes
,
or
without
meanes
.
And
so
in
desperate
troubles
:
if
God
see
it
good
for
me
,
he
can
deliver
me
though
there
be
no
meanes
:
he
is
the
Creator
of
meanes
,
do
not
tye
him
to
his
own
creature
;
if
all
be
taken
away
,
he
can
make
new
.
Again
,
he
trusts
in
God
that
labours
to
make
God
his
friend
continually
:
5.
To
keep
God
our
friend
.
for
he
whom
we
trust
unto
we
will
not
provoke
:
certainly
we
will
not
provoke
a
man
whom
we
mean
to
make
our
friend
.
Those
that
live
in
swearing
,
in
defiled
courses
,
in
contempt
of
God
,
and
of
holy
things
,
of
the
ordinances
of
God
,
of
the
day
appointed
to
holy
and
religious
uses
,
those
that
wax
stubborn
against
God
,
as
the
Scripture
speaks
;
do
we
trust
him
against
whom
we
walk
stubbornly
?
Will
a
man
trust
him
that
he
makes
his
enemy
by
wicked
courses
?
Thou
makest
God
thy
enemy
,
and
provokest
him
to
his
face
,
to
trie
whether
he
will
pour
vengeance
upon
this
or
no.
He
tells
thee
thou
shalt
not
be
upunished
if
thou
take
his
Name
in
vain
;
yet
thou
wilt
be
stubborn
,
and
not
make
conscience
of
these
things
.
Dost
thou
trust
him
?
No
,
thou
provokest
him
;
thou
mayest
trust
him
,
but
it
must
be
to
damn
thee
,
to
give
thee
thy
reward
with
rebells
,
thou
mayest
trust
him
for
that
:
but
for
good
things
thou
doest
not
,
thou
canst
not
trust
him
in
wicked
courses
.
Who
will
trust
his
enemy
,
especially
he
that
he
hath
made
his
enemy
by
his
ill
course
of
life
?
A
man
that
goes
on
in
an
evill
course
,
he
cannot
,
he
doth
not
trust
in
God
.
He
that
trusts
in
Gods
promise
,
will
trust
in
his
threatning
:
where
there
is
an
Evangelical
faith
,
there
is
a
legall
faith
alway
.
He
that
believes
6.
To
trust
threatnings
as
well
as
promises
.
that
God
will
save
him
if
he
trust
in
Christ
,
he
believes
that
if
he
doe
not
believe
in
Christ
he
will
damn
him
,
if
he
live
in
his
naturall
course
without
repentance
.
There
is
a
legall
faith
of
the
curse
as
well
as
an
Evangelical
of
the
promise
,
they
are
both
together
:
if
thou
do
not
believe
Gods
curse
in
wicked
courses
,
thou
wilt
never
believe
him
for
the
other
.
Therefore
I
will
add
this
to
make
up
the
evidences
of
trust
in
God
:
True
trust
lookes
to
Gods
truth
,
and
promise
,
and
Word
in
one
part
of
it
as
well
as
another
.
Thou
trusts
God
for
thy
salvation
,
and
the
promises
of
that
:
but
thou
must
trust
him
for
the
direction
of
thy
life
too
.
Faith
doth
not
single
out
some
objects
,
I
will
believe
this
,
and
not
that
:
faith
is
carried
to
all
the
objects
,
it
believes
all
Gods
truths
:
therefo
if
I
believe
not
the
threatnings
,
and
the
directions
,
to
be
ruled
by
them
,
I
believe
not
the
promises
:
in
what
measure
thou
believest
the
promise
of
mercy
to
save
thy
soul
,
in
that
measure
thou
believest
the
directions
of
Gods
Word
to
guide
thy
soul.
He
that
receives
Christ
as
a
Priest
to
save
him
,
he
must
receive
him
as
a
King
to
rule
him
.
All
the
directions
,
and
all
the
threatnings
,
and
all
the
promises
must
be
received
and
believed
.
A
man
hath
no
more
faith
,
and
trust
in
God
then
he
hath
care
to
follow
Gods
direction
:
for
faith
is
carried
to
all
divine
truthes
,
all
come
from
the
same
God
.
Thousands
go
to
hell
,
and
think
,
O
,
God
is
a
mercifull
God
,
and
I
will
trust
in
him
,
but
how
is
thy
life
,
is
it
carried
by
Gods
directions
?
thou
art
a
rebel
,
thou
livest
in
sins
against
conscience
:
thou
wilt
trust
in
God
in
one
part
of
his
Word
,
and
not
in
another
,
thou
must
not
be
a
chooser
.
Again
,
the
last
that
I
will
name
at
this
time
,
if
thou
trust
God
for
one
7.
To
trust
God
for
all
things
.
thing
,
undoubtedly
thou
wilt
trust
him
for
all
:
if
thou
trust
him
with
thy
Soul
,
certainly
thou
wilt
trust
him
with
thy
Children
.
Some
men
hope
to
be
saved
by
Christ
:
O
,
he
will
be
mercifull
to
their
souls
,
and
yet
even
to
their
Death
they
use
corrupt
courses
,
to
get
an
estate
,
and
to
make
their
Children
rich
,
and
except
they
have
so
much
,
they
will
not
trust
in
God
.
If
they
have
nothing
to
leave
them
,
they
think
not
that
there
is
a
God
in
heaven
who
is
a
better
Father
then
they
.
Put
case
thou
hast
nothing
,
hast
thou
not
Gods
blessing
?
canst
thou
trust
thy
soul
with
God
,
and
canst
thou
not
trust
him
with
thy
family
?
Is
he
not
the
God
of
thy
seed
?
hath
he
not
made
the
promise
to
thy
posterity
,
as
well
as
to
thy self
?
If
thou
trust
him
for
one
thing
thou
wilt
trust
him
for
all
.
Wilt
thou
trust
him
for
Heaven
,
and
wilt
thou
not
trust
him
for
provision
,
for
daily
bread
?
Wilt
thou
not
trust
him
for
this
or
that
:
but
thou
must
use
unlawfull
meanes
?
He
that
trusts
God
,
he
trusts
him
for
all
truths
,
and
for
all
things
needfull
,
with
his
Family
,
with
his
Body
,
with
his
Soul
,
with
all
.
And
so
much
for
the
tryalls
,
whether
we
trust
in
God
or
no.
Let
us
not
deceive
our selves
,
it
is
a
point
of
infinite
consequence
,
as
much
as
the
salvation
of
our
souls
.
What
brings
men
to
hell
,
in
the
Church
?
false
confidence
:
they
trust
to
false
things
,
or
they
think
they
trust
in
God
when
indeed
they
do
not
.
The
fault
of
a
ship
is
seen
in
a
tempest
:
and
the
fault
of
a
house
is
seen
when
winter
comes
.
Thy
trust
that
is
thy
house
that
thou
goest
to
,
and
restest
in
,
the
fault
of
that
will
be
seen
when
thou
comest
to
extremity
;
in
the
hour
of
death
,
then
thou
hast
not
a
God
to
go
to
,
then
thy
conscience
upbraids
thee
,
thou
hast
lived
by
thy
shifts
in
carnall
confidence
,
and
rebellion
against
God
,
and
how
canst
thou
then
willingly
trust
God
whom
thou
hast
made
thine
enemy
all
thy
life-time
?
To
go
then
to
some
helps
.
If
upon
search
we
find
that
we
do
not
so
trust
in
God
as
we
should
:
Let
us
lament
our
unbelieving
hearts
,
complain
Helpes
to
trust
in
God
.
to
God
of
it
:
desire
God
,
whatsoever
he
doth
,
that
he
would
honour
us
so
much
as
that
we
may
honour
him
by
trusting
in
him
:
for
it
is
his
glory
,
and
our
salvation
.
But
,
because
(
I
will
not
go
out
of
the
text
;
)
the
best
way
is
(
that
which
followes
)
to
know
God
as
he
is
.
How
come
we
to
trust
a
man
?
When
we
know
his
Honesty
,
his
Fidelity
,
his
Wisdom
,
and
his
sufficiencie
,
then
we
trust
him
:
therefore
St.
Paul
adds
here
,
that
we
should
Trust
in
God
that
raiseth
the
dead
,
that
is
,
in
God
Almighty
.
From
whence
I
raise
this
general
,
that
The
best
way
to
trust
in
God
is
to
know
him
as
he
is
.
We
know
his
attributes
by
his
principall
works
,
we
know
his
nature
by
his
works
,
as
here
is
one
of
the
principall
set
down
,
he
is
God
that
raiseth
the
dead
.
A
sound
sanctified
trust
in
God
is
by
knowing
of
him
,
They
that
know
thy
Name
,
will
trust
in
thee
,
Psal
,
9.
There
are
three
waies
of
the
knowledge
of
God
.
His
-
-
Nature
.
-
Promises
.
-
Works
.
To
know
what
he
hath
engaged
himself
in
,
in
all
the
promises
that
concern
us
:
and
then
to
know
his
strength
,
how
able
he
is
to
make
good
them
promises
And
then
to
know
his
works
,
how
his
nature
hath
inabled
him
to
make
good
those
promises
:
Especially
his
nature
,
as
to
consider
his
goodnesse
,
and
his
wisdom
:
every
attribute
indeed
doth
inforce
trust
:
for
he
is
good
freely
,
he
is
good
to
us
,
of
his
own
bowels
.
We
may
trust
him
that
hath
made
himself
a
Father
,
out
of
hiw
own
mercy
in
Christ
when
we
were
enemies
.
His
goodnesse
and
wisdom
is
infinite
as
himself
,
and
his
power
and
his
truth
.
As
the
scripture
saith
oft-times
,
Faithful
is
God
that
hath
promised
,
St.
Bernard
a
good
man
in
Evill
times
,
saith
he
,
I
consider
three
things
in
which
I
pitch
my
hope
and
trust
,
Charitatem
adoptionis
,
the
love
of
God
in
making
me
his
Child
:
and
Veritatem
promissionis
,
the
truth
of
God
in
performing
his
promise
:
his
Love
is
such
to
make
me
his
Child
:
his
truth
is
such
to
perform
his
promise
.
Thirdly
,
I
consider
his
power
that
is
able
to
make
good
that
,
that
he
hath
promised
.
This
threefold
cable
is
a
strong
one
:
his
love
in
adoption
,
his
truth
in
performing
his
promise
,
and
his
power
in
making
good
all
this
.
This
threefold
cable
will
not
easily
be
broken
.
Let
my
Sottish
flesh
murmur
against
me
as
long
as
it
will
:
as
the
flesh
will
murmur
,
who
art
thou
that
thou
darest
trust
in
God
?
What
is
thy
merit
that
thou
hopest
for
such
great
glory
?
No
,
no
,
saith
he
,
I
know
whom
I
have
believed
,
as
Saint
Paul
saith
.
I
answer
with
great
confidence
against
my
Sottish
murmuring
flesh
,
I
know
whom
I
have
trusted
.
He
is
able
,
he
is
good
,
he
is
true
.
This
that
Holy
man
had
to
exercise
his
faith
.
I
name
it
,
because
it
is
the
temper
,
of
all
believing
souls
that
are
so
in
truth
.
The
believing
heart
considers
the
nature
of
God
,
the
promise
of
God
,
and
though
the
murmuring
rebellious
flesh
say
,
what
art
thou
?
how
darest
thou
that
art
flesh
and
blood
look
to
God
?
O
,
he
is
faithful
he
is
good
,
and
gracious
in
Christ
,
he
hath
made
himself
a
Father
,
I
know
whom
I
have
believed
,
God
is
al-sufficient
.
Trust
and
confidence
doth
grow
in
the
soul
,
in
what
measure
and
proportion
the
knowledge
of
him
whom
we
trust
in
growes
,
and
as
his
strength
growes
:
the
more
rich
and
strong
a
man
growes
in
whom
I
trust
,
and
the
more
gracious
and
good
he
growes
,
and
the
more
my
knowledge
of
him
is
increased
with
it
too
,
that
I
see
he
is
so
able
,
so
true
,
so
loving
a
man
,
a
man
so
affected
to
me
:
the
more
he
growes
,
and
my
knowledge
of
him
,
the
more
my
trust
is
carried
to
him
.
So
a
Christian
the
more
he
considers
the
infinitenesse
of
Gods
love
,
of
his
wisdom
and
goodnesse
,
the
more
he
is
carried
in
trust
,
and
confidence
to
it
.
Not
to
trouble
you
with
many
places
,
the
62.
Psal.
is
an
excellent
Psal.
for
trust
and
confidence
in
God
;
the
whole
Psal.
is
to
that
purpose
,
to
stir
up
himself
to
trust
in
God
:
for
that
followes
knowledge
,
when
upon
knowledge
we
rouze
up
our
hearts
,
God
is
my
rock
,
and
my
salvation
,
and
defence
.
Is
he
so
?
then
,
my
soul
,
trust
in
God
:
he
chargeth
it
upon
his
soul
,
Therefore
I
will
trust
in
God
.
And
then
he
blames
his
soul
,
Is
God
so
?
Why
art
thou
so
disquieted
,
O
my
soul
?
This
is
the
exercise
of
a
Christian
heart
,
when
upon
sound
knowledge
he
can
charge
his
soul
to
trust
in
God
,
and
check
his
soul
,
Why
art
thou
cast
down
?
still
trust
in
God
.
Why
dost
thou
not
trust
in
him
?
Is
he
not
true
?
Is
he
not
wise
?
He
is
The
God
of
my
salvation
.
And
in
verse
8.
Trust
in
God
at
all
times
,
in
prosperity
,
in
adversity
:
why
?
God
is
my
refuge
.
There
he
sets
forth
his
nature
.
If
our
troubles
be
never
so
many
,
there
is
somewhat
in
God
that
is
answerable
:
as
in
Psal.
18.
He
is
a
rock
,
and
a
shield
:
he
hath
somewhat
in
him
that
is
opposite
to
every
ill
.
And
withall
,
Pour
out
thy
heart
to
God
:
for
where
there
is
trust
,
there
is
prayer
.
Trust
in
God
at
all
times
,
and
pour
out
thy
heart
before
him
;
for
he
is
our
refuge
.
And
so
,
Trust
not
in
oppresion
,
and
Robbery
:
If-riches
increase
,
set
not
your
hearts
upon
them
:
for
God
hath
spoken
once
,
and
twice
,
that
power
belongs
to
God
.
Trust
not
any
other
thing
but
God
.
Power
and
Mercy
belong
to
him
.
This
is
a
notable
way
to
trust
in
God
,
to
know
that
power
and
mercy
belong
to
him
.
If
another
man
love
me
,
hath
not
God
another
mans
heart
in
his
hand
?
The
Kings
heart
is
in
his
hand
:
therefore
trust
in
God
for
the
favour
of
men
.
Hath
he
not
all
the
power
?
that
that
another
man
hath
that
affects
me
,
it
is
but
a
derived
power
from
him
:
he
hath
inclined
him
to
do
good
to
me
.
All
Mercy
,
and
Love
,
it
is
from
God
,
and
he
turnes
and
disposeth
it
as
it
pleaseth
him
;
as
it
is
the
Scripture-phrase
,
the
language
of
Canaan
,
the
heart
is
in
Gods
hands
,
he
inclined
the
heart
of
such
a
man
.
The
knowledge
of
God
,
with
prayer
,
and
stirring
up
our selves
to
trust
in
God
,
and
checking
our
souls
for
the
contrary
,
it
is
a
notable
meanes
to
trust
in
God
.
And
though
we
feel
no
present
comfort
from
God
,
trust
him
for
his
word
,
trust
him
for
his
promise
;
though
he
seeme
now
to
be
a
God
hidden
.
As
a
Child
in
the
dark
he
holds
his
Father
fast
by
the
hand
,
he
sees
not
his
Father
,
but
he
knowes
his
Fathers
hand
is
strong
:
and
though
he
see
him
not
,
yet
he
believes
it
is
his
Father
,
and
holds
him
though
it
be
in
the
dark
.
Men
they
cast
anchor
in
the
dark
,
at
midnight
,
though
they
cannot
see
,
yet
they
know
that
the
anchor
will
hold
fast
.
Cast
anchor
upon
God
,
in
darknesse
and
temptation
,
hold
God
fast
in
the
dark
night
,
although
we
see
nothing
:
we
shall
alway
find
this
,
that
he
is
a
God
able
to
fulfill
his
promise
,
that
he
is
a
true
,
and
faithfull
,
and
able
God
;
cast
anchor
in
him
therefore
,
though
thou
feele
,
or
see
nothing
,
be
sure
in
all
extremities
to
trust
in
God
.
Besides
other
things
,
trust
in
God
is
properly
,
and
primarily
wrought
3.
The
promises
of
God
.
by
the
promises
;
trust
in
God
so
far
as
he
hath
discovered
himself
to
be
trusted
.
I
can
trust
a
man
no
further
then
I
have
a
writing
or
a
word
of
mouth
from
him
,
or
a
message
from
him
.
Now
what
have
we
from
God
to
trust
him
for
?
we
have
his
Word
written
,
and
that
is
sealed
by
the
Sacrament
.
The
way
to
trust
in
God
therefore
is
to
know
the
promises
.
The
general
promises
that
doe
concern
all
Christians
,
and
all
conditions
,
and
estates
of
men
.
God
will
be
a
Sun
and
a
Shield
:
a
Sun
for
all
1.
Generall
.
good
,
and
a
Shield
to
keep
away
all
evill
:
and
no
good
thing
shall
be
wanting
to
him
that
lives
a
godly
life
.
Again
,
general
promises
for
issue
,
All
things
shall
work
for
good
to
them
that
love
God
,
Romans
8.
28.
And
,
he
will
give
his
Spirit
to
them
that
ask
him
.
It
is
a
generall
promise
to
all
askers
whatsoever
,
that
they
shall
have
the
Spirit
of
God
,
which
is
a
promise
that
hath
all
particular
graces
in
it
:
for
the
Spirit
is
the
Fountain
of
all
grace
,
it
is
the
Spirit
of
Love
,
of
Faith
,
of
Hope
,
all
are
in
the
promise
of
the
Spirit
,
and
God
hath
promised
this
.
Let
us
trust
in
God
for
these
generall
things
.
And
for
particular
promises
,
he
hath
made
a
promise
to
be
a
Husband
to
2.
Particular
.
the
Widow
,
and
a
Father
to
the
Fatherlesse
.
He
will
regard
the
cause
of
the
Widow
,
and
he
is
a
God
that
comforteth
he
Abject
.
He
hath
made
promises
to
those
that
are
afflicted
,
to
all
estates
,
and
conditions
of
men
;
trust
in
God
for
these
.
Outward
things
promised
with
condition
.
But
how
?
he
hath
made
these
with
conditions
in
regard
of
outward
things
:
Let
us
trust
him
so
farre
forth
as
he
hath
promised
,
that
is
,
he
will
either
protect
us
from
dangers
or
give
us
patience
in
dangers
:
he
will
give
us
all
outward
things
,
or
else
contentment
which
is
better
:
take
him
in
that
latitude
:
trust
in
him
as
he
will
be
trusted
to
:
for
outward
things
'
he
will
either
give
the
things
,
or
give
the
grace
which
is
better
;
he
will
either
remove
the
grievance
,
or
he
will
plant
the
grace
which
is
better
.
If
he
remove
not
the
evill
he
will
give
patience
to
bear
it
,
and
what
do
I
lose
if
he
give
me
not
the
good
thing
;
if
he
give
me
contentment
?
I
have
grace
to
supply
it
which
makes
me
a
better
man
.
If
he
give
me
the
thing
without
the
Grace
what
am
I
the
better
?
a
carnal
Reprobate
may
have
that
.
So
let
us
trust
him
,
as
he
will
be
trusted
:
for
Grace
and
spiritual
things
,
all
shall
be
for
our
good
without
fail
;
but
for
the
things
of
this
life
,
either
he
will
give
them
,
or
else
graces
.
Let
us
trust
God
therefore
,
as
he
will
be
trusted
in
his
word
and
promises
.
Now
this
trusting
of
God
,
(
to
speak
a
little
to
the
present
purpose
,
because
Saint
Paul
was
now
in
great
affliction
,
when
he
learned
to
trust
Trust
how
exercised
in
great
afflictions
.
in
God
:
he
was
in
fear
of
Death
.
)
Let
us
see
how
we
are
to
exercise
this
trust
in
great
crosses
,
and
in
the
hour
of
Death
.
St.
Paul
was
in
these
two
.
The
point
is
very
large
,
and
I
will
take
it
onely
according
to
the
present
scope
.
How
doth
a
Christian
exercise
trust
in
extremity
,
in
extream
crosses
?
for
then
he
must
go
to
God
,
he
hath
none
else
to
go
to
:
he
is
beaten
,
from
We
are
beaten
from
all
other
help
.
the
creature
,
and
as
I
said
before
,
the
soul
will
have
somewhat
to
go
to
.
The
poor
creatures
,
the
silly
conies
they
have
the
rocks
to
go
to
,
as
Solomon
saith
:
the
Soul
that
hath
greater
understanding
,
it
is
necessitated
to
trust
in
God
in
afflictions
.
Then
the
soul
must
say
to
God
,
Lord
,
if
thou
help
not
,
none
can
:
as
Jehosaphat
said
in
2.
Chron.
20.
We
know
not
what
to
do
,
but
our
eyes
are
to
thee
.
In
great
afflictions
we
exercise
trust
,
because
we
are
forced
.
And
because
then
we
are
put
to
this
,
we
put
the
promises
in
suit
,
the
promises
2.
Put
the
promises
in
suit
.
made
to
us
for
extremity
.
In
Isay
43.
2.
he
hath
promised
to
be
with
us
in
the
fire
,
and
in
the
water
.
There
is
a
promise
of
Gods
presence
:
1.
The
promises
of
presence
.
and
the
soul
improves
that
:
Lord
,
thou
hast
promised
to
be
present
in
great
perills
and
dangers
,
as
there
are
two
of
the
greatest
specified
,
fire
,
and
water
.
Thou
hast
promised
thou
wilt
be
present
,
with
us
in
the
fire
,
and
in
the
water
:
now
,
Lord
,
make
good
thy
promise
,
be
thou
present
.
And
when
God
makes
good
this
promise
of
presence
,
then
the
Soul
triumphs
,
as
in
Psal.
23.
Though
I
walk
in
the
valley
of
the
shadow
of
death
,
I
will
not
fear
,
because
thou
art
with
me
,
Lord
.
So
in
Psal
,
27.
he
begins
triumphantly
:
The
Lord
is
my
shield
,
whom
shall
I
fear
?
of
whom
shall
I
be
afraid
.
Let
us
exercise
our
trust
this
way
in
extremity
.
God
is
with
us
,
and
who
can
be
against
us
,
saith
the
Apostle
?
Thus
the
Christian
soul
lives
by
trusting
in
God
,
in
all
extremity
of
crosses
whatsoever
:
the
soul
is
forced
to
God
,
and
claimes
the
promises
of
presence
.
And
not
onely
the
promise
of
his
presence
,
but
the
promise
of
support
and
comfort
,
and
of
mitigation
.
There
is
a
promise
in
1.
Cor.
2.
Of
mitigotion
.
10.
13.
God
is
faithfull
,
and
will
not
suffer
us
to
be
tempted
above
our
strength
.
Here
faith
is
exercised
,
Lord
,
I
am
in
a
great
crosse
now
,
I
am
in
afflictions
,
thou
hast
promised
that
thou
wilt
not
suffer
me
to
be
tempted
above
that
I
am
able
to
bear
.
Now
make
good
this
promise
of
thine
,
be
present
,
and
be
present
by
way
of
mitigation
,
either
pull
down
the
crosse
,
and
make
it
lesse
:
or
raise
up
my
strength
,
and
make
that
greater
:
for
thou
hast
promised
that
thou
wilt
not
suffer
us
to
be
tempted
above
our
strength
.
And
then
the
soul
lives
by
faith
of
the
issue
in
great
extremities
;
I
am
in
great
extremity
,
but
I
know
all
shall
end
well
,
Thus
we
trust
in
God
in
all
extremity
of
afflictions
whatsoever
:
in
the
houre
of
Death
,
when
we
receive
the
Sentence
of
Death
,
how
do
we
then
exercise
trust
in
God
?
In
Psal
,
16.
My
flesh
shall
rest
in
hope
:
because
thou
wilt
not
suffer
thy
Holy
one
to
see
corruption
:
Because
God
did
nor
suffer
Christ
to
see
corruption
Trust
how
exercised
in
the
hour
of
death
.
(
who
is
our
head
)
therefore
my
flesh
likewise
shall
rest
in
hope
,
when
I
die
.
Our
head
triumphed
over
Death
,
and
is
in
Heaven
,
and
I
die
in
Faith
,
I
trust
in
God
that
raised
him
from
the
Dead
,
who
was
my
surety
.
I
know
my
debts
are
paid
,
my
surety
is
out
of
prison
;
Christ
,
who
took
upon
him
to
discharge
my
debts
,
he
is
out
of
the
prison
of
the
grave
,
he
is
in
heaven
:
therefore
my
flesh
shall
rest
in
hope
.
If
it
were
not
for
this
,
that
Christ
were
risen
:
when
we
have
the
sentence
of
Death
,
we
over-look
the
grave
,
we
see
our selves
in
Heaven
:
as
David
saith
,
I
should
utterly
have
failed
,
but
that
I
looked
to
see
the
goodnesse
of
the
Lord
in
the
land
of
the
living
.
Then
faith
lookes
beyond
Death
,
and
beyond
the
grave
,
it
looks
up
,
and
with
Stephen
it
sees
Christ
at
the
right
hand
of
God
:
we
see
Christ
ready
to
receive
our
souls
.
Then
we
trust
in
God
that
raiseth
the
dead
:
nay
,
we
see
our selves
as
it
were
raised
already
.
Thus
we
see
how
we
should
trust
in
God
,
in
great
crosses
,
and
in
the
sentence
of
Death
.
This
in
a
word
should
be
another
ground
of
Patience
,
Use.
Ground
of
patience
and
content
.
&
not
only
of
patience
,
but
of
contentment
,
in
extrream
crosses
,
in
the
hour
of
Death
,
that
all
that
God
doth
is
for
this
,
that
we
may
exercise
trust
in
him
.
And
if
the
Soul
clasp
to
him
,
who
is
the
Fountain
of
life
,
the
chief
good
,
it
cannot
be
miserable
:
but
this
it
doth
by
trust
;
our
trust
makes
us
one
with
him
,
it
is
that
which
brings
us
to
God
:
and
afflictions
,
and
Death
it self
force
us
to
exercise
faith
in
the
promises
,
and
drive
us
to
him
.
So
God
hath
overpowered
all
crosses
,
extream
crosses
,
even
Death
it self
,
that
he
hath
sanctified
them
to
fit
us
to
trust
in
him
,
and
who
can
be
miserable
that
trusts
in
God
?
What
construction
should
we
make
of
crosses
,
and
afflictions
?
Surely
,
this
is
to
take
away
false
confidence
:
this
is
to
drive
me
to
God
:
shall
I
be
impatient
and
murmur
at
that
which
God
hath
ordained
to
bring
me
nearer
to
himself
,
to
trust
in
him
,
to
take
away
all
false
confidence
in
the
creature
?
No
,
this
should
cut
the
sinewes
of
all
carnall
confidence
,
and
make
us
patient
,
and
thankful
in
all
crosses
:
Because
God
now
is
seeking
our
good
,
he
is
drawing
good
out
of
these
crosses
:
he
labours
by
this
to
bring
us
nearer
to
himself
.
Blessed
is
that
crosse
,
blessed
is
that
sicknesse
,
or
losse
of
friends
whatsoever
,
that
brings
us
nearer
to
God
.
Why
doth
God
take
away
our
dear
friends
?
that
we
might
clinge
nearer
to
him
:
because
he
will
have
us
to
see
that
he
is
al-sufficient
.
What
doth
a
man
lose
when
he
trusts
in
God
,
though
he
lose
all
the
world
?
hath
he
not
him
that
made
the
world
at
the
first
,
and
can
make
another
if
he
please
?
If
a
man
lose
all
,
and
have
God
(
as
he
hath
that
trusts
in
him
,
and
in
his
Word
,
for
God
will
not
deny
his
Word
and
truth
:
he
that
trusts
in
God
,
hath
him
,
and
if
he
have
him
)
what
if
he
be
stripped
of
all
?
he
can
make
another
world
with
a
Word
of
his
mouth
.
Other
things
are
but
a
beame
to
him
:
what
need
a
man
care
for
a
beame
that
hath
the
Sunne
?
All
the
afflictions
of
this
world
are
to
draw
or
to
drive
us
to
God
,
whether
Effect
of
afflictions
.
To
Gods
children
.
To
the
wicked
.
we
will
or
no.
As
the
Messengers
in
the
Gospel
,
to
force
the
guests
to
the
banquet
with
violence
:
so
afflictions
they
are
to
force
us
to
God
,
this
blessed
effect
they
have
in
all
Gods
Children
.
But
those
that
do
not
belong
to
God
,
what
do
they
in
the
hour
of
death
,
and
in
extremity
?
they
are
either
blocks
,
as
Nabal
was
,
senslesse
creatures
;
or
raging
,
as
Cain
,
Achitophel
,
and
Judas
,
either
sots
or
desperate
in
extremity
.
Saul
in
extremity
goes
to
the
Witch
,
to
ill
meanes
:
David
in
all
extremity
he
goes
to
prayer
,
he
goes
to
his
rock
and
shield
;
to
God
who
was
his
all
in
all
.
He
knew
all
this
was
done
,
to
drive
him
to
trust
in
God
.
Why
art
thou
disquieted
,
O
my
soule
?
why
art
thou
vexed
in
me
?
trust
in
God
;
all
this
is
to
make
thee
trust
in
God
,
he
checks
,
and
chides
his
own
soul.
A
Child
of
God
doth
check
himselfe
,
when
his
base
heart
would
have
him
sink
and
fall
down
,
and
go
to
false
means
,
then
he
raiseth
himself
up
,
trust
in
God
,
O
my
soule
.
But
such
as
Saul
,
proud
confident
hypocrites
,
when
all
outward
things
are
taken
away
,
they
go
to
the
Witch
,
to
the
Devill
,
to
one
unlawfull
meanes
or
other
,
and
at
the
last
to
desperate
conclusions
,
to
the
sword
it self
.
As
we
desire
to
have
evidence
of
a
good
estate
in
grace
,
that
we
belong
To
desire
God
to
draw
us
neer
him
by
crosses
.
to
God
:
so
let
us
desire
God
that
we
may
find
him
drawing
us
so
neare
to
him
by
all
crosses
whatsoever
,
that
we
may
see
in
him
a
supply
of
whatsoever
is
taken
from
us
.
If
we
lose
our
friends
,
that
we
may
trust
God
the
more
.
As
St.
Paul
speaks
of
the
widow
,
1
Tim.
5.
when
her
Husband
was
alive
,
she
trusted
to
him
:
but
now
she
wants
her
former
help
to
goe
to
,
she
gives
her self
to
prayer
,
she
goes
to
God
,
she
trusts
in
God
.
So
it
should
be
with
all
,
when
friends
are
taken
away
,
we
should
go
to
God
,
he
will
supply
that
which
is
wanting
.
Those
that
are
berest
of
any
comfort
,
now
they
should
go
to
God
.
What
do
we
lose
by
that
?
we
had
the
stream
before
,
now
we
have
the
fountain
,
we
shall
have
it
in
a
more
excellent
manner
in
God
then
we
had
before
.
And
that
makes
a
Christian
at
a
point
in
this
world
,
he
is
not
much
discouraged
,
whatsoever
he
lose
,
if
he
lose
all
to
his
life
,
he
knowes
he
shall
have
a
better
supply
from
God
then
he
can
lose
in
the
world
:
therefore
he
is
never
much
cast
down
,
he
knowes
that
all
shall
drive
him
nearer
to
God
,
to
trust
in
God
.
As
St.
Paul
saith
here
,
We
received
the
sentence
of
Death
,
that
we
might
not
trust
in
our selves
,
but
in
God
that
raiseth
the
dead
.
One
meanes
to
settle
our
trust
the
better
in
God
reconciled
to
us
in
the
Covenant
of
grace
through
Christ
,
his
beloved
,
and
our
beloved
,
is
the
blessed
Sacrament
:
and
therefore
come
to
it
as
to
a
seal
sanctified
by
God
for
that
very
purpose
,
to
strengthen
our
trust
in
God
.
How
many
wayes
doth
God
condescend
to
strengthen
our
trust
?
because
it
is
such
an
honour
to
him
:
for
by
trusting
in
him
,
we
give
him
the
honour
of
all
his
attributes
,
we
make
him
a
God
,
we
set
him
in
his
throne
,
which
we
doe
not
when
we
trust
not
in
him
:
how
many
waies
doth
he
condescend
to
strengthen
our
trust
?
We
have
his
promise
,
If
we
believe
in
him
,
we
shall
not
perish
,
but
have
God
to
strengthen
our
trust
hath
given
us
.
everlasting
life
.
We
have
a
seale
of
that
promise
,
the
Sacrament
:
and
is
not
a
broad
seale
a
great
confirmation
?
If
a
man
have
a
grant
from
the
1.
His
promise
.
King
;
if
he
have
his
broad
seal
,
it
is
a
great
confirmation
:
though
the
other
were
good
,
yet
the
seale
is
stronger
.
So
we
have
Gods
promise
,
and
2.
His
seale
.
in
regard
of
our
weakness
,
there
is
a
seale
added
to
it
.
If
that
be
not
enough
we
have
more
,
we
have
his
oath
;
he
hath
pawned
his
life
,
As
I
live
,
saith
the
Lord
,
&c.
he
hath
pawned
his
being
,
as
he
3.
His
oath
.
is
God
,
he
will
forgive
us
if
we
repent
.
We
have
his
promise
,
seale
,
and
oath
;
whatsoever
among
men
may
strengthen
trust
,
and
faith
;
God
condescends
unto
,
to
strengthen
our
faith
,
because
he
would
not
have
us
perish
in
unbeliefe
.
Besides
that
,
he
hath
given
us
earnest
:
a
mans
trust
is
strengthened
when
he
hath
earnest
.
Every
true
Christian
hath
a
blessed
earnest
,
that
is
,
4.
Earnest
.
the
Comforter
;
he
hath
the
Spirit
in
him
,
the
first
fruits
;
where
God
gives
and
an
earnest
,
he
will
make
good
the
bargain
at
the
last
;
where
he
gives
the
first
fruits
,
he
will
add
the
harvest
.
God
never
repents
of
his
earnest
,
where
he
hath
begun
a
good
work
,
he
will
finish
it
to
the
day
of
the
Lord
.
An
earnest
is
not
taken
away
,
but
the
rest
is
added
.
And
the
same
Spirit
that
is
an
earnest
,
is
also
a
pawn
and
pledge
:
we
will
trust
any
runnagate
,
if
we
have
a
pawn
sufficient
;
now
God
hath
given
5.
A
pawne
.
us
this
pawn
of
his
Spirit
.
Christ
hath
given
us
his
Spirit
,
and
hath
taken
our
flesh
to
heaven
;
our
flesh
is
there
,
and
his
Spirit
is
in
our
hearts
;
besides
many
evidences
that
we
have
in
this
life
as
pawns
.
Indeed
in
extremity
sometimes
we
must
trust
God
without
a
pawne
,
upon
his
bare
word
,
Though
he
kill
me
,
yet
will
I
trust
in
him
,
saith
Job
;
but
God
ordinarily
gives
us
many
pawns
of
his
love
.
The
Sacrament
is
not
onely
a
Seal
of
the
promise
,
but
likewise
it
hath
another
relation
to
strengthen
our
faith
;
it
is
a
seizon
,
as
a
piece
of
earth
6.
Seizon
.
that
is
given
to
assure
possession
of
the
whole
:
as
a
man
saith
,
Take
,
here
is
a
piece
of
earth
,
here
is
my
land
:
here
are
the
keyes
of
my
house
:
so
in
the
promises
sealed
by
the
Sacrament
,
here
is
life
,
here
is
favour
,
here
is
forgiveness
of
sins
,
here
is
life
everlasting
:
what
can
we
have
more
to
strengthen
our
faith
?
God
hath
condescended
every
way
to
strengthen
us
,
if
we
will
come
in
,
and
honour
him
so
much
as
to
trust
him
with
our
souls
,
and
our
salvation
.
Therefor
let
us
come
to
the
Sacrament
with
undoubted
confidence
,
God
will
keep
his
credit
,
he
will
not
deceive
his
credit
,
he
will
never
forsake
those
that
trust
in
him
,
Psal.
9.
But
to
answer
an
Objection
.
Oh!
all
these
are
confirmations
indeed
,
if
I
did
believe
and
trust
in
God
,
Object
.
but
my
heart
is
full
of
unbelief
:
Indeed
all
these
are
made
to
some
that
believe
already
in
some
measure
,
they
have
this
seale
,
and
oath
,
and
earnest
,
and
pawnes
,
and
first
fruits
,
and
all
,
if
they
believe
,
but
I
cannot
bring
my
heart
to
trust
in
God
.
What
hinders
thee
?
I
am
a
wretched
creature
,
a
sinfull
creature
.
Answ.
Doest
thou
mean
to
be
so
still
?
It
is
no
matter
what
thou
hast
been
,
but
what
thou
wilt
be
.
The
greater
the
sickness
,
the
more
is
the
honour
of
the
Physitian
in
curing
it
:
the
greater
thy
sins
,
the
more
honour
to
God
in
forgiving
such
sins
.
Retort
the
temptation
thus
upon
Satan
:
God
works
by
contraries
,
and
whom
he
will
make
righteous
,
he
will
make
them
to
see
their
sins
;
and
before
he
will
raise
us
up
,
he
will
make
us
rotten
in
our
graves
;
before
he
will
make
us
glorious
,
he
will
make
us
miserable
.
I
know
that
God
by
this
intends
that
I
should
despaire
in
my self
:
God
intends
that
I
should
despaire
indeed
,
but
it
is
that
I
should
despair
in
my self
,
as
the
text
saith
here
,
that
we
should
not
trust
in
our selves
,
when
we
have
a
sight
of
the
vilenesse
of
our
sins
:
but
in
God
that
raiseth
the
dead
,
that
raiseth
the
dead
soul
,
the
despairing
soul
,
that
it
should
trust
in
him
.
Therefore
retort
the
temptation
upon
Satan
,
because
I
see
my
sins
,
and
despaire
in
my self
,
therefore
I
trust
in
God
.
He
that
is
in
darknesse
and
sees
no
light
,
let
him
trust
in
the
Lord
his
God
.
Mark
for
thy
comfort
,
the
Gospel
calls
men
who
in
their
own
sense
,
and
feeling
think
themselves
furthest
off
:
he
that
is
poore
,
and
sees
his
want
,
Blessed
are
the
poore
in
Spirit
.
But
I
have
no
Grace
,
Oh
that
I
had
grace
Blessed
are
they
that
hunger
and
thirst
.
If
thou
mourn
for
thy
sins
,
Blessed
are
they
that
mourn
.
Thou
findest
a
heavy
load
of
thy
sins
,
Come
unto
me
all
ye
that
are
weary
,
and
heavy
laden
,
and
I
will
ease
you
.
The
Gospel
takes
away
all
the
objections
and
misdoubtings
of
the
unbelieving
heart
,
God
is
so
willing
to
come
to
him
.
Therefore
stand
not
cavilling
,
interpret
all
to
the
best
.
God
will
have
us
to
despair
in
our selves
,
that
we
may
trust
in
him
;
and
then
we
are
fittest
to
trust
in
God
,
when
we
despaire
in
our selves
,
then
we
make
God
all
in
all
;
he
hath
righteousnesse
enough
,
holinesse
enough
,
satisfaction
enough
,
he
hath
all
enough
for
thee
.
And
for
men
that
are
not
yet
believers
,
how
wondrously
doth
God
labour
to
bring
such
men
to
a
good
hope
?
If
they
yield
themselves
and
come
in
,
Meanes
of
trust
to
unbelievers
.
there
is
an
offer
to
every
one
that
will
come
in
and
take
the
water
of
life
.
There
is
a
command
:
he
that
hath
commanded
,
Thou
shalt
not
murder
,
Thou
shalt
not
steal
:
he
layes
a
charge
on
thee
that
thou
believe
,
1
John
3.
This
is
his
c●…mmand
,
that
we
believe
in
the
Son
of
God
.
And
think
with
thy self
,
thou
committest
a
sin
against
the
Gospel
,
which
is
worse
then
a
sin
against
the
law
:
for
if
a
man
sin
against
the
law
,
he
may
have
help
in
the
Gospel
:
but
if
he
sin
against
the
Gospel
,
there
is
not
another
Gospel
to
help
him
.
God
offers
thee
comfor
,
the
commands
thee
to
trust
in
him
,
and
thou
rebellest
,
thou
offendest
him
,
if
thou
do
not
believe
.
Is
not
here
incouragement
,
if
thou
be
not
more
wedded
to
thy
sinfull
course
,
then
to
the
good
of
thy
soule
?
If
thou
wilt
still
live
in
thy
sins
,
and
wilt
not
trust
in
God
,
then
thou
shalt
be
damned
,
there
is
no
help
for
thee
if
thou
believe
not
,
the
wrath
of
God
hangs
over
thy
head
.
Thou
art
condemned
already
by
nature
:
if
thou
believe
not
,
thou
needest
no
further
condemnation
,
but
only
the
execution
of
Gods
justice
.
Naturally
thou
art
born
the
Child
of
wrath
,
and
God
threateneth
thee
to
stir
thee
up
,
and
to
make
thee
come
in
:
he
useth
sweet
allurements
,
(
besides
the
commands
and
threatnings
)
Come
unto
me
all
ye
that
are
weary
and
heavy
laden
,
and
I
will
ease
you
.
And
,
Why
will
ye
perish
,
O
house
of
Israel
?
And
,
O
Jerusalem
,
Jerusalem
,
how
oft
,
&
c
?
God
complaines
of
thee
,
he
allures
thee
,
he
sends
his
Embassadours
.
We
are
Ministers
in
Christs
Name
to
beseech
you
to
be
reconciled
:
to
come
in
to
cast
down
your
weapons
,
your
sins
,
to
believe
in
God
,
and
trust
in
his
mercy
,
and
to
hope
for
all
good
from
him
.
What
should
keep
thee
off
,
he
is
willing
to
have
thee
believe
?
Oh
,
if
I
were
elected
,
&c.
Object●…
Trouble
not
thy self
with
dark
scruples
of
his
eternall
decree
,
obey
the
command
,
obey
the
threaning
,
and
put
that
out
of
doubt
:
if
thou
yield
to
the
command
,
if
thou
obey
the
threatning
,
if
thou
be
drawn
by
that
,
undoubtedly
thou
art
the
child
of
God
.
Put
not
in
these
doubts
and
janglings
,
things
that
are
too
high
for
thee
till
thou
believe
.
Indeed
when
thou
believest
,
then
thou
mayst
comfort
thy self
,
I
believe
,
therefore
I
know
I
shall
be
saved
:
Whom
he
hath
chosen
,
them
he
calls
,
and
whom
he
calls
,
hè
justifies
.
I
find
my self
freed
from
the
sentence
of
condemnation
in
my
heart
,
therefore
I
know
I
am
called
,
I
know
I
am
elected
:
then
with
comfort
thou
mayest
go
to
those
disputes
.
But
not
before
a
man
obeys
:
put
those
cavils
out
,
and
obey
the
Gospel
,
(
when
salvation
is
offered
,
when
Satan
puts
these
things
to
thee
)
when
thou
art
threatned
,
and
commanded
.
How
shall
this
justifie
God
at
the
day
of
judgment
against
damned
wretches
,
that
have
lived
in
the
bosom
of
the
Church
,
and
yet
would
not
believe
?
They
will
believe
after
their
own
fashion
,
if
God
will
save
them
,
and
let
them
live
in
their
sinful
courses
:
but
they
will
rather
be
damned
then
they
will
part
with
them
.
Are
they
not
worthy
to
be
damned
?
(
judge
thy self
)
that
rather
then
they
will
alter
their
course
,
and
receive
mercy
with
it
,
rather
then
they
will
receive
Christ
,
whole
Christ
,
as
a
King
and
a
Priest
,
to
rule
them
as
well
as
to
satisfie
for
them
:
they
will
gild
over
their
wicked
courses
and
will
have
none
of
him
at
all
:
they
will
rather
be
damned
then
take
another
course
,
their
damnation
is
just
.
If
thou
take
whole
Christ
,
and
yield
to
his
government
,
he
useth
all
meanes
to
strengthen
thy
faith
after
thou
believest
,
and
he
useth
all
means
to
allure
thee
to
believe
.
It
is
a
point
of
much
consequence
,
and
all
depends
upon
it
,
it
is
the
summe
of
the
Gospel
,
to
trust
in
God
,
in
Christ
(
therefore
I
have
been
a
little
the
longer
in
it
,
)
till
we
can
bring
our
hearts
to
this
we
have
nothing
.
When
we
have
this
,
then
when
all
shall
be
taken
from
us
,
as
it
will
ere
long
,
all
the
friends
we
have
,
and
all
our
comforts
:
yet
our
trust
shall
not
be
taken
from
us
,
nor
our
God
in
whom
we
trust
shall
be
taken
from
us
:
we
shall
have
God
left
,
and
a
heart
to
trust
in
God
that
will
stand
us
in
stead
when
all
other
things
shall
fail
.
That
we
might
not
trust
in
our selves
,
but
in
God
Which
raiseth
the
dead
.
These
words
have
a
double
force
in
this
place
.
First
,
St.
Paul
might
reason
thus
,
I
am
brought
to
death
,
as
low
as
I
can
be
,
even
to
receive
the
sentence
of
death
,
but
I
trust
in
God
who
will
raise
me
when
I
am
dead
:
therefote
he
can
raise
me
out
of
sicknesse
,
though
there
be
no
means
,
no
physick
,
he
can
do
it
himself
.
Or
if
it
were
persecution
,
he
might
reason
,
I
am
now
persecuted
:
but
God
will
raise
me
out
of
the
grave
:
therefore
he
can
raise
me
out
of
this
trouble
if
it
be
for
my
good
:
It
hath
the
force
of
a
strong
argument
that
way
.
And
it
hath
another
force
,
that
is
,
put
case
the
worst
,
I
received
the
sentence
of
death
,
that
is
,
if
I
die
,
as
I
look
for
no
other
,
yet
I
trust
that
God
that
raiseth
the
dead
,
he
will
raise
me
:
the
confidence
of
the
resurrection
makes
Prayer
to
God
.
me
die
comfortably
.
As
we
sleep
quietly
,
because
we
hope
to
rise
again
,
and
we
put
our
seed
into
the
ground
,
with
comfort
,
why
?
we
hope
to
receive
it
in
a
more
glorious
manner
in
the
harvest
:
so
though
my
body
be
sowen
in
the
earth
,
it
shall
rise
a
glorious
body
;
I
trust
in
God
,
though
I
receive
the
sentence
of
death
,
yet
I
shall
sleep
in
the
Lord
,
as
when
I
goe
to
sleep
,
I
hope
to
rise
again
:
so
I
trust
when
the
resurrection
shall
come
,
that
my
body
shall
waken
,
and
arise
.
I
trust
in
God
that
raiseth
the
dead
;
because
he
raiseth
the
dead
,
he
can
recover
me
if
he
will
:
if
not
,
he
will
make
this
body
,
a
glorious
body
afterward
:
so
every
way
it
was
a
strong
argument
with
Saint
Paul
,
I
trust
in
God
that
raiseth
the
dead
.
The
Apostle
draws
an
argument
of
comfort
from
Gods
power
in
raising
the
dead
.
And
it
is
a
true
reason
,
a
good
argument
:
he
that
will
raise
the
dead
body
out
of
the
grave
,
he
can
raise
out
of
miserie
,
out
of
captivity
:
the
argument
is
strong
.
Thus
God
comforts
his
people
in
Ezek.
37.
in
that
parable
of
the
drie
bones
,
that
he
put
life
in
.
So
the
blessed
Apostle
St.
Paul
,
he
speaks
of
Abraham
,
Rom.
4.
17.
He
looked
to
God
who
quickneth
the
dead
,
who
calleth
things
that
are
not
,
as
though
they
were
.
What
made
Abraham
to
trust
in
God
,
that
he
would
give
him
Isaac
again
?
he
considered
if
God
can
raise
Isaac
from
the
dead
,
if
he
please
he
can
give
me
Isaac
back
again
:
and
though
Isaac
were
the
sonne
of
promise
,
yet
he
trusted
Gods
Word
,
more
then
Isaac
the
sonne
of
his
love
.
Why
?
he
knew
that
God
could
raise
him
from
the
dead
,
though
he
had
sacrificed
him
:
he
trusted
in
God
,
who
quickneth
the
dead
.
Doct.
The
resurrection
an
argument
to
strengthen
faith
.
The
resurrection
(
then
)
is
an
argument
to
stengthen
our
faith
in
all
miseries
whatsoever
.
It
strengthens
our
faith
before
death
,
and
in
death
.
I
will
not
enter
into
the
common
place
of
that
point
concerning
the
resurrection
,
it
would
be
tedious
and
unjust
,
beause
it
is
not
intended
here
,
but
onely
it
is
used
as
a
special
argument
.
Therefore
I
will
but
touch
that
point
.
Doct.
God
will
raise
from
the
dead
.
God
will
raise
us
from
the
dead
.
Nature
is
more
offended
at
this
,
then
any
other
thing
:
But
St.
Paul
makes
it
cleare
,
that
it
is
not
against
nature
,
that
God
should
raise
the
dead
,
1
Cor.
15.
To
speake
a
little
of
it
,
and
then
to
speake
of
the
use
the
Apostle
made
of
it
,
and
of
the
use
that
we
may
make
of
it
.
Saith
the
Apostle
in
that
place
,
speaking
to
witty
Atheists
that
thought
to
have
cavilled
out
the
resurrection
from
the
dead
:
Thou
fool
,
thou
speakest
against
nature
,
if
thou
think
it
altogether
impossible
.
Look
to
the
seed
,
do
we
not
see
that
God
every
spring
raiseth
things
that
were
dead
?
We
see
in
the
silk-worm
,
what
an
alteration
there
is
from
a
flie
to
a
worm
,
&
c
?
We
see
what
men
can
doe
by
Art
,
they
make
glasses
,
of
what
?
of
Ashes
.
We
see
what
nature
can
doe
,
which
is
the
ordinary
providence
of
God
,
we
see
what
it
can
do
in
the
bowels
of
the
earth
:
What
is
gold
,
and
silver
,
and
pearle
?
is
it
not
water
and
earth
,
excellently
digested
,
exquisitely
concocted
and
digested
?
That
there
should
be
such
excellent
things
of
so
base
a
creature
.
We
see
what
Art
and
nature
can
do
.
If
Art
,
and
nature
can
do
so
great
things
,
why
do
we
call
in
question
the
power
of
God
?
if
God
have
revealed
his
Will
to
do
so
,
why
do
we
doubt
of
this
great
point
of
Gods
raising
the
dead
?
The
Ancients
had
much
adoe
with
the
Pagans
about
this
point
,
they
handled
it
excellently
,
as
they
were
excellent
in
those
points
which
they
were
forced
to
by
the
adversaries
,
and
indeed
they
were
especially
sound
in
those
points
.
I
say
they
were
excellent
and
large
in
the
handling
of
this
:
but
I
will
not
stand
upon
that
;
it
is
an
Article
of
our
Creed
,
I
believe
the
resurrection
of
the
body
:
Indeed
,
he
that
believeth
the
first
Article
of
the
Creed
,
he
will
easily
believe
the
last
:
he
that
believes
in
God
the
Father
Almighty
maker
of
heaven
and
earth
,
he
will
easily
believe
the
resurrection
of
the
body
.
But
,
I
will
rather
come
to
shew
the
Use
of
it
.
God
will
raise
the
dead
;
Therefore
Gods
manner
of
working
is
,
when
there
is
no
hope
,
in
extremity
,
Gods
manner
to
work
when
there
is
no
hope
.
(
as
I
touched
before
;
)
he
raiseth
us
,
but
it
is
when
we
are
dead
:
he
doth
his
greatest
works
when
there
is
least
hope
.
So
it
is
in
the
resurrection
out
of
troubles
,
as
in
the
resurrection
of
the
body
,
when
there
is
no
hope
at
all
,
no
ground
in
nature
,
but
it
must
be
his
power
altogether
that
must
do
it
,
then
he
falls
to
work
to
raise
the
dead
.
Therefore
our
faith
must
follow
his
working
,
he
raiseth
the
dead
;
he
Use.
To
answer
Gods
worke
with
our
faith
.
justifies
a
sinner
:
but
it
is
when
he
is
furthest
from
grace
,
a
sinner
despairing
of
all
mercie
:
then
he
hath
the
most
need
of
justification
.
He
raiseth
the
dead
,
but
it
is
then
when
they
are
nothing
but
dust
,
then
it
is
time
for
him
to
work
to
raise
the
dead
.
He
restores
,
but
it
is
that
which
is
lost
.
God
never
forgets
his
old
work
,
this
was
his
old
manner
of
working
at
the
first
,
(
&
still
every
day
he
useth
it
)
he
made
all
of
nothing
,
order
out
of
confusion
,
light
out
of
darkness
:
This
was
in
the
creation
,
and
the
like
he
doth
still
,
he
never
forgets
his
old
work
.
This
St.
Paul
being
acquainted
with
he
fastneth
his
hope
,
and
trust
upon
such
a
God
as
will
raise
the
dead
.
Therefore
make
that
use
of
it
that
the
Apostle
doth
,
when
the
Church
is
in
any
calamity
,
which
is
as
it
were
a
death
,
when
it
is
as
in
that
37.
of
Ezekiel
,
drie
bones
,
Comfort
your selves
:
God
comforted
the
Church
there
,
that
he
would
raise
the
Church
out
of
Babylon
,
as
he
raised
those
dead
bones
,
the
one
is
as
easie
as
the
other
.
So
in
the
government
of
the
Church
continually
he
brings
order
out
of
confusion
,
light
out
of
darkness
,
and
life
out
of
death
,
that
is
,
out
of
extream
troubles
,
when
men
think
themselves
dead
,
when
they
think
the
Church
dead
,
past
all
hope
,
then
he
will
quicken
,
and
raise
it
:
so
that
he
will
never
forget
this
course
,
till
he
have
raised
our
dead
bodies
,
and
then
he
will
finish
that
manner
of
dispensation
.
This
is
Gods
manner
of
working
.
We
must
answer
it
with
our
faith
,
that
is
,
in
the
greatest
dejection
that
can
be
,
to
trust
in
God
that
raiseth
the
dead
:
Faith
if
it
be
true
,
it
will
answer
the
ground
of
it
;
but
when
it
is
carried
to
God
,
it
is
carried
to
him
that
raiseth
the
dead
:
therefore
though
it
be
desperate
every
way
,
yet
notwithstanding
I
hope
above
hope
,
I
hope
in
him
whose
course
is
to
raise
the
dead
;
who
at
the
last
will
raise
the
dead
,
and
still
delights
in
a
proportion
to
raise
men
from
death
,
out
of
all
troubles
and
miseries
.
Well
,
this
God
doth
,
and
therefore
carrie
it
along
in
all
miseries
whatsoever
,
in
soul
,
in
body
,
or
estate
,
or
in
the
Church
,
&c.
God
raiseth
from
the
dead
,
therefore
we
must
feel
our selves
dead
before
we
can
be
raised
by
his
grace
.
What
is
the
reason
that
a
Papist
cannot
be
a
good
Christian
?
he
opposeth
his
own
conversion
;
what
is
conversion
?
It
is
the
first
resurrection
,
the
resurrection
of
the
soul
:
but
that
which
is
raised
must
be
dead
first
:
they
account
not
themselves
dead
,
and
therefore
oppose
this
resurrection
.
And
so
when
we
are
dead
in
grace
,
or
comfort
,
let
us
trust
in
God
that
raiseth
the
dead
;
And
so
for
outward
condition
in
this
life
,
and
the
estate
of
the
Church
.
The
conversion
of
the
Jewes
,
which
seems
a
thing
so
strange
:
when
a
man
thinks
how
they
are
dispersed
,
and
thinks
of
their
poverty
and
disgrace
,
he
thinks
,
Is
this
a
likely
matter
?
Remember
what
God
hath
said
,
he
will
raise
the
dead
.
And
because
this
is
a
work
that
seems
as
hard
as
the
raysing
of
the
dead
,
therefore
their
calling
and
conversion
is
called
a
kind
of
resurrection
,
Rom.
11.
Let
us
hope
for
that
:
He
that
raiseth
the
body
,
will
raise
that
people
,
(
as
despicable
as
they
are
,
)
to
be
a
glorious
people
,
and
Church
.
And
so
for
the
confusion
of
the
man
of
sin
,
The
revelation
of
the
Gospel
,
when
it
came
out
of
the
grave
of
darknesse
,
out
of
the
Egyptian
darknesse
of
Popery
,
was
it
not
a
raising
of
the
dead
?
When
Luther
arose
for
the
defence
of
the
truth
,
a
man
might
have
said
Luther
.
to
him
,
What
?
doest
thou
set
thy self
against
the
whole
World
?
go
to
thy
cloyster
and
say
,
Lord
,
have
mercy
upon
us
.
Doest
thou
hope
to
reform
the
World
against
all
the
World
?
Alas
,
he
trusted
in
God
that
raiseth
the
dead
,
that
raiseth
men
to
conversion
when
he
pleaseth
,
and
that
raiseth
the
Church
when
he
pleaseth
,
even
from
death
.
He
raised
the
Church
out
of
Babylon
,
And
he
will
raise
the
Jewes
that
now
are
in
a
dead
state
:
why
should
we
doubt
of
these
things
,
when
we
believe
,
or
professe
to
believe
the
main
,
the
resurrection
from
the
dead
?
And
every
day
in
the
Church
,
God
is
raising
the
dead
spiritually
:
the
dead
hear
the
voyce
of
Christ
every
day
,
when
the
Ministery
is
in
power
,
when
there
is
a
blessing
upon
it
,
conveying
it
to
the
heart
,
then
he
is
raising
the
dead
.
So
,
Wisdom
is
justified
of
her
children
;
the
Gospel
is
justified
to
be
a
powerful
doctrine
,
having
the
Spirit
of
God
clothing
it
,
to
raise
people
from
the
dead
,
those
that
are
dead
in
sin
.
There
are
none
that
ever
are
spiritually
raised
,
but
those
that
see
themselves
dead
.
And
that
is
the
reason
why
we
are
to
abhor
Popery
,
because
it
teacheth
us
that
we
are
not
dead
in
our selves
,
and
then
there
can
be
no
resurrection
to
grace
;
for
the
resurrection
is
of
the
dead
:
the
more
we
see
a
contrarietie
in
Nature
to
Grace
,
the
more
fit
objects
we
are
for
the
divine
power
of
God
to
raise
,
He
raiseth
the
dead
.
Thus
we
see
how
to
go
along
with
this
,
in
all
troubles
,
God
will
raise
How
to
argue
in
extremity
.
the
dead
,
therefore
he
will
bring
me
out
of
this
trouble
,
if
he
see
it
good
:
Therefore
in
extremity
,
let
us
thus
reason
with
our selves
:
Now
I
know
not
which
way
to
turn
me
;
there
is
but
a
step
between
me
and
death
:
if
God
have
any
purpose
to
use
my
service
furthet
,
he
that
raiseth
the
dead
,
will
raise
me
from
the
grave
,
to
him
belong
the
issues
of
death
,
Psal.
67.
he
can
give
an
evasion
and
escape
if
he
will
:
if
not
if
he
will
not
deliver
me
,
then
I
die
in
this
faith
that
he
will
raise
me
from
the
dead
.
This
is
that
that
upholds
a
Christian
in
extremity
:
This
made
the
Martyrs
so
confident
:
this
made
those
three
young
men
so
resolute
that
were
cast
into
the
fiery
Furnace
:
what
was
their
comfort
?
Surely
this
,
God
can
deliver
us
if
he
will
(
say
they
)
he
is
able
to
deliver
us
now
:
but
if
he
will
not
do
this
for
us
,
he
will
raise
our
bodies
,
if
he
will
not
deliver
them
here
,
there
will
be
a
final
deliverance
at
the
resurrection
.
So
in
Heb.
11.
those
blessed
men
,
they
hoped
for
a
better
resurrection
,
and
this
made
them
confident
.
This
makes
us
confident
to
stand
out
against
all
the
threatnings
and
all
the
crosses
of
the
world
,
that
we
may
hold
our
peace
with
God
notwithstanding
all
the
inticements
,
and
allurements
to
the
contrary
,
because
we
trust
in
God
that
raiseth
the
dead
.
Again
,
let
us
learn
to
extract
contrary
principles
to
Satan
,
out
of
Gods
To
extract
contrary
principles
to
Satan
.
proceedings
.
What
doth
he
reason
,
when
we
are
dead
,
either
in
sin
,
or
in
misery
?
What
hast
thou
to
do
with
God
?
God
hath
forsaken
thee
:
No
,
saith
faith
,
God
is
a
God
raising
the
dead
;
the
more
dead
I
am
in
the
eye
of
the
world
,
and
in
my
own
sense
,
the
nearer
I
am
to
Gods
help
.
I
am
a
despairing
sinner
,
a
great
sinner
:
but
the
more
God
will
magnifie
his
merey
,
that
where
sin
hath
abounded
,
grace
may
abound
much
more
.
Retort
home
the
argument
,
draw
contrary
principles
to
him
,
this
is
a
divine
Art
which
faith
hath
.
Oh
,
but
then
you
may
presume
,
and
do
what
you
list
.
Not
so
,
(
retort
the
argument
again
upon
him
)
if
I
do
so
,
God
will
bring
me
to
death
,
he
will
bring
me
to
despair
;
and
who
is
it
that
delights
to
have
that
course
taken
with
him
,
to
be
brought
so
low
?
So
every
way
we
may
retort
temptations
from
this
dealing
of
God
.
If
I
be
carelesse
,
he
will
bring
me
as
low
as
hell
,
I
shall
have
little
joy
to
try
conclusions
with
him
.
And
if
thou
be
low
,
despair
not
,
thou
art
the
fitter
object
,
God
raiseth
the
dead
,
therefore
I
will
not
add
to
my
sins
legal
,
I
will
not
add
this
Evangelical
sin
,
this
destroying
sin
of
despair
,
and
unbelief
;
but
I
will
cast
my self
upon
the
mercy
of
God
,
and
believe
in
him
that
raiseth
the
dead
;
and
desire
him
to
speak
to
my
dead
soul
,
which
is
as
rotten
as
Lazaru's
body
which
had
been
so
long
in
the
grave
;
that
he
would
say
to
it
,
Come
forth
of
that
cursed
estate
;
it
is
but
for
him
to
speak
the
word
,
to
blesse
his
word
,
and
then
it
will
come
out
by
faith
.
It
is
the
Art
of
faith
to
draw
contrary
arguments
to
Satan
,
and
those
that
belong
to
God
do
so
in
all
temptations
:
but
those
that
do
not
,
they
sink
lower
and
lower
,
having
nothing
to
uphold
their
souls
:
they
have
not
learned
to
trust
in
God
that
raiseth
the
dead
.
God
is
the
God
that
raiseth
the
dead
:
Therefore
let
us
oft
think
of
this
,
To
carry
our selves
as
expecting
the
resurrection
.
think
what
God
means
to
do
with
us
,
that
we
may
carry
out
selves
answerably
,
I
trust
in
God
that
raiseth
the
dead
:
Therefore
let
us
honour
God
while
we
live
,
with
that
body
that
he
will
raise
:
let
us
be
fruitful
in
our
place
.
Saint
Paul
drawes
this
conclusion
,
1
Cor.
15.
from
the
resurrection
,
Finally
,
my
brethren
,
be
constant
,
unmoveable
,
alway
abounding
in
the
work
of
the
Lord
,
knowing
that
your
labour
is
not
in
vain
in
the
Lord
.
Especially
considering
that
he
will
raise
the
dead
bodies
after
a
more
glorious
manner
then
they
are
now
,
he
will
make
a
more
glorious
body
.
For
alway
Gods
second
works
are
better
then
his
first
:
he
raiseth
the
dead
,
and
will
make
our
bodies
,
like
the
glorious
body
of
Christ
.
But
the
point
of
the
resurrection
is
very
large
,
and
perhaps
I
shall
have
better
occasion
to
speak
of
it
afterward
.
I
onely
apply
it
to
the
present
purpose
,
how
it
strengthens
faith
in
misery
,
and
in
the
houre
of
death
.
A
man
is
strengthened
in
his
faith
when
he
thinks
,
now
I
am
going
the
way
of
all
flesh
,
I
am
to
yield
my
soul
to
God
,
and
death
is
to
close
up
mine
eyes
:
yet
I
have
trusted
in
God
,
and
do
trust
in
God
that
will
raise
my
body
from
the
grave
.
This
comforts
the
soul
against
the
horrour
of
the
grave
,
against
that
confusion
and
darknesse
that
is
after
death
.
Faith
seeth
things
to
come
as
present
,
it
sees
the
body
(
after
it
hath
a
long
time
been
in
the
dust
)
clothed
with
flesh
,
and
made
like
the
glorious
bodie
of
Christ
:
faith
sees
this
,
and
so
a
Christian
soule
dies
in
faith
,
and
sowes
the
body
as
good
seed
in
the
ground
in
hope
of
a
glorious
resurrection
.
And
that
comforts
a
Christian
soule
,
in
the
losse
of
children
,
of
wife
,
of
friends
,
that
have
been
dearest
,
and
nearest
to
me
,
I
trust
in
God
that
raiseth
the
dead
,
that
he
will
raise
them
again
,
and
then
we
shall
all
be
for
ever
with
the
Lord
:
it
is
a
point
of
singular
comfort
:
for
the
maine
Articles
of
our
faith
,
they
have
a
wondrous
working
upon
us
,
in
all
the
passages
of
our
lives
;
it
is
good
to
think
often
upon
the
pillars
of
our
faith
,
as
this
is
one
,
That
God
will
raise
us
from
the
dead
.
But
I
go
on
to
the
next
verse
.
VERS.
10.
Who
delivered
us
from
so
great
a
death
,
who
doth
deliver
us
,
in
whom
we
trust
that
he
will
yet
deliver
us
.
SAint
Paul
sets
down
his
troubles
to
the
life
,
that
he
might
make
himself
and
others
more
sensible
of
his
comforts
,
and
of
Gods
grace
,
and
goodness
in
his
deliverance
.
These
words
contain
his
deliverance
out
of
that
trouble
,
his
particular
deliverance
out
of
a
particular
trouble
:
And
this
deliverance
is
set
down
by
a
triple
distinction
of
time
,
as
time
is
either
past
,
present
,
or
to
come
;
so
God
who
is
the
deliverer
for
all
times
,
he
hath
delivered
us
for
the
time
past
,
he
doth
deliver
us
for
the
present
,
in
whom
we
trust
that
he
will
deliver
us
for
the
time
to
come
.
Who
delivered
us
from
so
great
a
death
.
After
St.
Paul
had
learned
to
rrust
in
God
,
after
he
had
taken
forth
that
lesson
,
a
hard
lesson
to
learn
,
that
must
be
learned
by
bringing
a
man
to
such
extremity
;
I
say
,
after
he
had
learned
to
trust
in
God
that
raiseth
the
dead
,
God
gave
him
this
reward
of
his
diligence
in
the
blessed
school
of
afflictions
,
he
delivered
him
,
who
hath
delivered
us
,
and
who
doth
deliver
us
continually
,
he
will
not
take
his
hand
from
the
work
,
and
for
the
time
to
come
I
hope
he
will
do
so
still
.
St.
Paul
here
calls
his
trouble
a
death
.
It
was
not
a
death
properly
,
it
is
but
his
aggravation
of
the
trouble
that
calls
it
a
death
:
because
Gods
mercy
onely
hindred
it
from
being
a
death
,
it
was
onely
not
a
death
,
it
was
some
desperate
trouble
,
some
desperate
sicknesse
,
the
particular
is
not
set
down
in
the
Scripture
.
We
know
what
a
tumult
there
was
about
Diana
of
Ephesus
,
Acts
19.
and
in
1.
Cor.
15.
He
fought
with
beasts
at
Ephesus
,
(
which
is
in
Asia
)
after
the
manner
of
men
.
Whether
it
were
that
,
or
some
other
we
know
not
;
whatsoever
it
was
,
he
calls
it
a
death
:
he
doth
not
call
it
an
affliction
,
but
a
death
,
&
a
great
death
,
to
make
himself
the
more
sensible
.
Wherefore
have
we
souls
,
and
understandings
,
but
to
exercise
them
in
setting
forth
our
dangers
,
and
the
deliverances
of
God
?
to
consider
of
things
,
to
affect
us
deeply
?
The
Apostle
here
to
affect
himself
deeply
,
he
sets
it
down
here
by
a
death
.
And
oft-times
in
the
Psalmes
,
the
Psalmist
in
Psalme
18.
and
Psal.
11.
he
calls
his
afflictions
death
and
hell
,
and
so
they
had
been
indeed
except
God
had
delivered
him
.
But
to
come
to
the
points
that
are
considerable
hence
.
First
of
all
we
may
observe
this
,
that
God
till
he
have
wrought
his
own
work
he
doth
not
deliver
;
he
brings
men
to
a
low
ebbe
,
to
a
very
low
estate
before
he
will
deliver
.
Secondly
,
After
God
hath
wrought
his
own
work
,
then
he
delivers
hischildren
.
Thirdly
,
he
continues
the
work
still
,
he
doth
deliver
me
.
Fourthly
,
That
upon
experience
of
Gods
former
deliverance
,
Gods
children
have
founded
a
blessed
argument
for
the
time
to
come
,
He
hath
,
&
he
will
deliver
me
.
God
is
alway
like
himself
,
he
is
never
at
a
loss
,
what
he
hath
done
,
he
doth
,
and
will
doe
,
reserving
the
limitations
,
as
we
shall
see
afterward
.
God
doth
not
at
the
first
deliver
his
children
.
He
delivered
St.
Paul
,
but
it
was
after
he
had
brought
him
to
receive
Doct.
1.
God
doth
not
at
the
first
deliver
his
children
.
the
sentence
of
death
,
and
after
he
had
learned
not
to
trust
in
himself
,
but
in
God
that
raiseth
the
dead
.
God
deferres
his
deliverance
for
many
reasons
:
To
name
a
few
.
God
doth
deferre
his
deliverance
,
when
we
are
in
dangers
,
partly
(
as
Reason
.
1.
you
see
here
)
to
perfect
the
work
of
mortification
,
of
self-confidence
,
to
subdue
trust
in
any
earthly
thing
.
St.
Paul
by
this
learned
not
to
trust
in
himself
.
And
then
to
strengthen
our
faith
and
confidence
in
God
,
when
we
are
2.
drawn
from
all
creatures
to
learn
to
trust
in
him
.
And
to
sweeten
his
deliverance
when
it
comes
,
to
indear
his
favours
,
3.
for
then
they
are
sweet
indeed
after
God
hath
beat
us
out
of
our selves
.
Summer
and
Spring
are
sweet
after
Winter
:
so
it
is
in
this
vicissitude
,
and
intercourse
that
God
useth
;
favour
after
affliction
and
crosses
,
is
favour
indeed
.
That
makes
heaven
so
sweet
to
Gods
Children
when
they
come
there
because
they
go
to
Heaven
out
of
a
great
deal
of
miserie
in
this
world
.
And
partly
likewise
God
defers
it
for
his
own
glory
,
that
it
may
be
4.
known
for
his
meer
work
:
for
when
we
are
at
a
losse
,
and
the
soul
can
reason
thus
,
God
must
help
or
none
can
help
,
then
God
hath
the
glory
:
therefore
in
love
to
his
own
glory
he
defers
it
so
long
.
Again
,
he
useth
to
defer
long
,
that
he
might
the
more
shame
the
enemies
at
length
:
for
if
the
affliction
be
from
the
insolencie
and
pride
of
the
enemies
,
5.
he
deferres
deliverance
,
till
they
be
come
to
the
highest
pitch
,
and
then
he
ariseth
as
a
Gyant
refreshed
with
wine
,
and
smites
his
enemies
in
the
hinder
parts
:
he
is
as
it
were
refreshed
on
the
sudden
.
And
as
it
is
his
greatest
glory
to
raise
his
children
when
they
are
at
the
lowest
:
so
it
is
his
glory
to
confound
the
pride
of
the
enemies
when
it
is
at
the
highest
:
if
he
should
do
it
before
,
his
glory
would
not
shine
so
much
in
the
confusion
of
them
,
and
their
enterprises
against
his
children
.
One
would
think
he
should
not
have
let
Pharaoh
alone
so
long
;
but
he
got
him
glory
the
more
at
the
last
,
in
confounding
him
in
the
Red-sea
:
So
Haman
came
very
farre
,
almost
to
the
execution
of
the
decree
;
he
had
gotten
by
his
policie
and
malice
,
and
then
God
delivered
his
Church
,
and
confounded
Haman
.
These
and
the
like
reasons
may
be
given
to
shew
that
God
in
heavenly
and
deep
wisdom
doth
not
presently
deliver
his
children
.
The
proper
use
of
it
is
,
that
we
should
learn
not
to
be
hasty
,
and
short-spirited
in
Gods
dealing
,
but
learn
to
practise
that
which
we
are
often
injoyned
,
to
wait
on
God
,
to
wait
his
good
leasure
.
Especially
considering
that
which
is
the
second
point
,
let
that
satisfie
us
,
that
Doct.
2.
God
delivers
after
he
hath
done
his
work
.
After
God
hath
done
his
work
,
he
will
deliver
.
Let
us
wait
,
for
he
will
deliver
at
length
:
perhaps
his
time
is
not
yet
that
he
will
deliver
;
but
usually
when
all
is
desperate
,
when
he
may
have
all
the
glory
then
he
delivers
.
He
delivered
the
three
young
men
,
but
they
were
put
into
the
fire
first
,
and
the
Furnace
was
made
seven
times
hotter
,
that
he
might
have
the
glory
in
consuming
their
enemies
:
so
he
delivered
Hezekias
in
his
time
,
but
it
was
when
the
enemy
was
even
ready
to
seize
upon
the
City
.
He
promised
St.
Paul
that
not
one
man
should
perish
in
the
ship
,
but
yet
they
suffered
shipwrack
,
they
went
away
onely
with
their
lives
.
God
doth
so
deliver
his
,
that
he
doth
not
suffer
them
to
perish
in
the
danger
.
Therefore
let
us
stay
his
time
,
and
waite
,
it
may
be
it
is
not
Gods
time
yet
.
Use.
To
wait
Gods
time
.
Gods
time
to
deliver
is
.
When
shall
we
know
that
it
is
Gods
time
to
deliver
?
that
we
may
wait
with
comfort
.
God
knowes
his
own
time
best
,
but
usually
it
is
when
we
are
brought
very
low
,
and
when
our
spirits
are
low
:
when
we
are
brought
very
1.
When
we
are
low
.
low
,
both
in
regard
of
humane
support
,
and
in
regard
of
our
spirits
,
when
we
are
humble
,
when
our
souls
cleave
to
the
dust
:
help
,
Lord
,
for
we
are
brought
very
low
:
Help
Lord
,
for
vain
is
the
help
of
man
.
When
the
Church
can
plead
so
,
it
is
a
good
plea
,
when
we
are
at
the
lowest
,
and
the
malice
of
the
enemy
is
at
the
highest
,
when
the
waters
swell
,
Help
,
Lord
,
for
the
waters
are
come
into
my
very
soul
,
when
we
are
very
low
,
and
the
enemies
very
high
,
as
we
see
in
Pharaoh
.
And
so
in
Herod
when
he
was
in
the
height
of
his
pride
,
when
he
was
in
all
his
glory
,
God
takes
him
there
.
Thus
God
delivers
his
,
and
confounds
his
enemies
;
I
joyn
them
both
together
,
for
the
one
is
not
commonly
without
the
other
:
the
annoyance
of
Gods
Children
is
from
their
enemies
:
therefore
when
he
delivers
the
one
he
confounds
the
other
.
When
the
malice
of
the
one
is
at
the
highest
,
and
the
state
of
the
other
is
at
the
lowest
,
and
their
spirits
are
afflicted
and
cast
down
with
their
estate
,
then
is
the
time
when
God
will
deliver
.
Again
,
when
our
hearts
are
inlarged
to
pray
,
when
we
can
pray
from
a
broken
heart
:
as
you
see
here
,
he
joynes
them
together
,
God
will
deliver
2.
When
we
are
inlarged
to
pray
.
me
,
but
it
must
be
by
your
prayers
:
when
we
have
hearts
to
pray
,
and
when
others
have
hearts
to
pray
for
us
,
that
is
the
time
of
deliverance
.
Usually
there
goes
before
deliverance
an
enlarged
heart
to
pray
to
God
;
as
we
see
in
Daniel
,
Dan.
9.
a
little
before
they
came
out
of
Babylon
,
he
had
a
large
heart
to
pray
to
God
.
And
when
we
can
plead
with
God
his
promise
,
Remember
,
Lord
,
thy
promise
wherein
thou
hast
caused
us
to
trust
:
when
we
can
cast
our selves
upon
Gods
mercy
with
prayer
,
and
plead
with
God
to
remember
his
promise
,
it
is
a
sign
God
means
to
deliver
us
.
When
the
heart
is
shut
and
closed
up
,
that
it
cannot
speak
to
God
:
when
there
is
some
sin
or
other
that
doth
stifle
the
spirit
,
that
it
cannot
vent
it self
with
that
liberty
to
God
,
it
is
a
signe
that
it
is
not
the
time
yet
of
Gods
deliverance
.
God
will
at
the
length
deliver
:
therefore
from
both
these
(
that
he
doth
deferre
deliverance
,
and
that
he
will
deliver
at
length
)
let
us
inferre
this
lesson
of
waiting
,
let
us
wait
therefore
,
and
wait
with
comfort
.
Let
us
remember
these
principles
.
Grounds
of
waiting
.
First
,
God
hath
a
time
(
as
for
all
things
)
so
for
our
deliverance
.
Secondly
that
Gods
time
is
the
best
time
,
he
is
the
best
discerner
of
opportunities
.
Thirdly
,
remember
that
this
shall
be
when
he
hath
wrought
his
work
upon
our
souls
,
specially
when
he
hath
made
us
to
trust
in
him
.
As
here
,
when
Saint
Paul
had
learnd
to
trust
in
God
,
then
he
delivered
him
.
And
why
should
we
desire
to
do
our
bodies
good
,
or
our
estates
good
,
till
God
hath
wrought
his
cure
on
our
souls
?
for
God
intends
our
souls
in
the
first
place
:
our
soules
they
are
the
whole
man
in
a
manner
.
The
welfare
of
the
soul
drawes
the
welfare
of
the
body
,
and
the
welfare
of
the
estate
after
it
;
the
body
shall
do
well
if
the
soul
do
well
.
Therefore
we
should
desire
rather
that
the
Lord
would
let
the
affliction
stay
,
then
that
it
should
part
without
the
message
for
which
God
sends
it
.
Every
affliction
is
Gods
messenger
:
we
should
desire
the
Lord
to
let
it
stay
for
the
answer
for
which
he
hath
sent
it
.
And
indeed
,
it
will
never
part
without
the
answer
for
which
God
sends
it
,
till
it
have
humbled
us
,
till
it
have
brought
us
to
trust
in
God
,
till
we
be
such
as
we
should
be
.
And
a
Christian
soul
rather
desires
to
be
in
the
Furnace
,
to
be
under
the
affliction
,
to
be
purged
better
yet
,
then
to
have
the
crosse
,
and
affliction
removed
,
and
not
to
be
a
whit
the
better
for
it
.
Therefore
considering
that
there
will
be
a
time
,
and
that
Gods
time
is
the
best
time
:
and
that
this
time
will
be
when
he
hath
fitted
us
,
we
should
learn
to
waite
in
any
crosse
,
and
not
to
be
over
hasty
.
Again
,
consider
,
though
the
time
be
long
:
yet
he
will
deliver
at
length
by
death
,
death
will
end
all
miseries
.
And
consider
,
that
how
long
soever
we
indure
any
thing
,
yet
what
is
that
that
we
indure
here
,
to
that
that
we
are
freed
from
by
Christ
?
We
are
freed
from
misery
,
from
all
misery
,
from
the
wrath
of
God
,
from
damnation
.
And
what
is
that
that
we
can
suffer
here
,
to
the
glory
and
joy
that
remaines
for
us
in
heaven
?
What
is
all
that
we
can
suffer
here
,
to
that
that
Christ
hath
indured
for
us
?
what
is
all
that
we
can
indure
here
,
to
that
that
we
have
deserved
?
Considering
then
what
we
are
delivered
from
,
what
God
hath
reserved
for
us
,
what
Christ
hath
indured
,
and
what
we
deserve
,
it
will
make
us
wait
,
and
wait
with
patience
.
Especially
considering
(
as
I
said
before
)
that
God
is
working
his
good
worke
for
our
good
:
though
we
at
the
first
perhaps
for
a
while
doe
not
see
the
meaning
of
the
affliction
,
the
meaning
of
the
cross
,
we
cannot
read
it
perfectly
;
yet
in
general
we
may
know
,
it
is
for
our
good
:
God
of
his
infinite
wisdom
will
not
suffer
a
hair
to
fall
from
our
heads
without
his
providence
,
And
all
shall
work
together
for
the
best
to
those
that
love
him
,
Rom.
8.
It
is
long
then
we
see
ere
God
deliver
,
and
why
?
and
at
the
last
he
will
deliver
one
way
or
other
:
and
therefore
let
us
waite
quietly
,
and
this
the
Saints
of
God
have
practised
in
all
ages
,
Psal.
62.
Yet
,
my
soul
,
keep
silence
to
the
Lord
.
He
had
a
shrewd
conflict
with
himself
when
he
saw
how
good
causes
were
trampled
on
,
and
he
saw
the
insolence
of
wicked
persons
,
how
they
lift
up
their
heads
,
Yet
,
my
soul
,
keep
silence
to
the
Lord
.
So
he
begins
,
Psal.
73.
Yet
God
is
good
to
Israel
,
for
all
this
.
And
God
chargeth
it
upon
his
people
that
they
should
waite
,
If
I
tarry
,
wait
thou
,
Hab.
2.
2.
And
the
blessing
is
promised
to
those
that
can
wait
and
not
murmur
,
as
in
Psal.
147.
11.
It
is
a
duty
that
we
are
much
urged
to
,
and
very
hardly
brought
to
the
practice
of
:
therefore
we
are
to
hear
it
pressed
the
more
,
Psal.
147.
The
Lord
taketh
pleasure
in
them
that
fear
him
,
in
those
that
hope
in
his
mercy
:
in
those
that
trust
in
his
mercy
.
The
like
you
have
in
many
places
,
Isay
,
30.
18.
Therefore
will
the
Lord
wait
,
that
he
may
be
gracious
to
you
:
therefore
he
will
be
exalted
,
that
he
may
have
mercy
upon
you
:
he
is
a
God
of
judgement
,
Blessed
are
all
that
wait
for
him
.
So
in
Lament.
3.
The
Church
still
waits
upon
God
.
How
oft
doth
David
charge
himself
,
Wait
,
and
trust
in
God
,
O
my
soul
?
Let
us
learn
this
upon
these
grounds
,
that
God
is
long
ere
he
deliver
,
but
at
last
he
will
deliver
,
and
that
is
sufficient
to
force
this
,
to
wait
still
upon
God
with
patience
and
silence
.
Well
,
thus
we
see
God
doth
deliver
,
Who
dilivered
us
,
&c.
What
will
he
do
for
the
time
present
?
he
hath
delivered
,
and
doth
deliver
,
and
he
will
deliver
.
From
all
joyntly
together
you
see
,
that
Gods
people
in
this
World
stand
in
need
of
Doct.
Gods
Children
alway
need
deliverance
.
deliverance
alway
.
They
have
alwayes
troubles
,
when
one
is
past
another
is
present
;
deliverance
supposeth
dangers
.
There
have
been
dangers
,
there
are
dangers
,
and
there
will
be
dangers
.
Our
life
is
a
warfare
,
a
temptation
,
we
are
absent
from
God
,
we
are
alway
exposed
to
dangers
.
We
live
in
the
middest
of
Divels
,
and
of
Divellish-minded
men
:
we
have
corruptions
in
us
that
expose
us
to
sin
,
and
sin
drawes
on
judgments
,
we
are
alway
in
danger
one
way
or
other
while
we
live
in
this
World
.
But
our
comfort
is
,
that
as
there
have
been
dangers
,
and
are
dangers
,
and
will
be
dangers
;
so
there
hath
been
deliverance
,
there
is
deliverance
,
and
there
will
be
deliverance
.
It
is
a
trade
that
God
useth
,
it
is
his
Art
,
God
knoweth
how
to
deliver
his
,
as
Saint
Peter
saith
;
he
hath
alway
exercised
it
,
he
is
excellent
at
it
:
he
hath
delivered
his
Church
,
he
doth
deliver
his
Church
,
and
he
will
deliver
his
Church
:
and
so
every
particular
member
,
he
hath
,
and
doth
and
will
diliver
them
.
Wonderfull
is
the
entercourse
that
God
useth
with
his
people
,
and
their
estate
.
Even
as
in
nature
there
is
a
change
and
entercourse
of
day
and
night
,
of
light
and
darknesse
,
of
morning
and
evening
,
of
summer
and
winter
,
of
hot
and
cold
:
so
in
the
life
of
a
Christian
there
are
changes
,
dangers
,
and
deliverance
.
There
is
a
sowing
in
tears
,
and
a
reaping
in
joy
;
there
is
a
night
of
affliction
,
and
a
morning
of
joy
and
prosperity
,
Heavinesse
may
be
in
the
evening
,
but
joy
commeth
in
the
morning
.
And
thus
we
go
on
till
we
end
our
daies
,
till
we
be
taken
to
Heaven
,
where
there
shall
be
no
Change
,
where
all
teares
shall
be
wiped
from
our
eyes
.
If
we
had
spirituall
eyes
,
eyes
to
see
our
danger
,
to
see
how
full
the
World
is
of
Divells
,
&
then
to
consider
how
many
dangers
this
weak
life
is
subject
to
,
how
many
casualties
:
we
cannot
go
out
of
doores
,
we
cannot
take
a
journey
,
but
how
many
dangers
are
we
subject
to
?
we
are
invironed
with
perpetual
dangers
,
the
snares
of
death
compasse
us
almost
every
where
,
abroad
,
and
at
home
,
in
our
greatest
security
.
But
our
comfort
,
is
that
God
doth
compasse
us
with
mercy
,
as
it
is
,
Psal.
32.
As
dangers
are
round
about
us
,
so
God
is
a
Wall
of
fire
about
us
:
we
have
dangers
about
us
,
Divells
about
us
,
we
have
a
guard
about
us
,
we
have
God
about
us
,
we
have
his
Angels
about
us
,
we
have
all
his
creatures
about
us
,
All
things
are
yours
,
saith
the
Apostle
,
&c.
It
is
God
that
hath
delivered
us
,
that
doth
deliver
us
.
Who
restraines
the
divels
from
having
their
wills
of
us
?
they
are
enemies
not
only
to
our
souls
,
and
to
our
salvation
,
but
to
our
bodies
:
they
are
enemies
to
our
health
,
as
we
see
in
Job
:
we
live
in
the
middest
of
Lyons
,
oft-times
,
in
the
middest
of
enemies
;
who
restraines
their
malice
?
we
are
preserved
from
dangers
day
and
night
:
who
shuts
in
the
doores
,
who
watcheth
over
us
,
but
he
that
keeps
Israel
?
It
is
God
that
delivereth
us
.
Without
his
deliverance
all
deliverances
were
to
little
purpose
:
all
shutting
in
were
to
little
purpose
,
except
he
shut
us
in
that
shut
Noah
into
the
Ark
:
he
must
watch
over
us
.
It
is
God
that
delivereth
us
.
But
doth
he
deliver
us
onely
outwardly
?
No
,
he
hath
delivered
,
and
he
doth
deliver
us
spiritually
.
He
hath
2.
Spiritually
.
delivered
us
from
the
power
of
hell
,
and
damnation
,
he
doth
deliver
us
from
many
sins
that
we
should
commit
:
and
when
we
have
sinned
,
he
delivers
us
from
despair
,
he
delivers
us
from
presuming
,
by
touching
our
hearts
with
saving
grief
for
sin
;
if
we
belong
to
him
,
one
of
the
two
wayes
he
delivers
,
either
from
the
sin
or
from
the
danger
of
the
sin
,
either
from
the
committing
of
the
sin
or
from
despairing
for
the
sin
,
or
presuming
in
a
course
of
sin
.
Who
delivereth
us
from
our
inbred
corruptions
?
Should
we
not
run
every
day
into
the
sins
that
we
see
others
commit
?
Who
cuts
short
our
lusts
,
and
suppresseth
them
,
that
we
are
not
swearers
,
that
we
are
not
licentious
persons
,
that
we
are
not
Godlesse
persons
?
are
we
not
hewn
out
of
the
same
rock
?
Who
keeps
us
from
sin
?
Is
it
any
inbred
goodnesse
?
Are
we
not
all
a
like
tainted
with
originall
fin
?
Children
of
wrath
?
Who
puts
a
difference
between
us
and
others
?
It
is
God
that
hath
delivered
us
,
and
that
doth
deliver
us
.
It
is
his
mercy
that
we
do
not
commit
sin
,
it
is
his
preventing
deliverance
;
and
when
we
have
committed
sin
,
it
is
his
mercy
to
pardon
it
,
there
is
his
preserving
deliverance
from
despair
after
the
committing
of
sin
.
All
are
beholding
to
God
for
deliverance
,
those
that
have
committed
sin
,
that
he
delivers
them
from
the
wrath
to
come
,
from
the
damnation
that
they
deserve
;
and
those
that
have
the
grace
not
to
commit
sin
,
they
are
beholding
to
him
,
that
he
delivers
them
from
that
which
their
corruptions
else
would
carry
them
to
,
if
he
should
take
his
government
from
their
hearts
.
We
have
an
inward
guard
as
well
as
an
outward
,
an
invisible
guard
,
We
are
kept
by
the
Spirit
of
God
through
Faith
to
salvation
.
We
have
a
guard
An
inward
guard
.
God
delivereth
us
from
our selves
.
that
keeps
us
from
despair
,
from
sinking
.
God
delivereth
us
from
our selves
by
this
inward
guard
.
There
is
not
the
vilest
Atheist
that
lives
,
but
let
God
open
his
conscience
,
and
let
loose
himself
upon
himself
,
to
see
what
he
deserves
,
to
see
what
he
is
ready
to
sink
into
,
if
he
see
not
Gods
mercy
to
deliver
him
:
if
he
see
not
an
Intercessor
,
a
Mediator
to
come
between
God
&
him
,
what
would
become
of
him
?
Therefore
saith
Saint
Paul
in
Philip.
4.
The
peace
of
God
which
passeth
all
understanding
shall
(
guard
)
your
hearts
and
minds
;
for
so
the
word
is
in
the
Original
,
shall
guard
your
hearts
and
minds
.
We
have
not
onely
a
guard
outward
,
but
we
have
a
peace
in
us
,
the
Spirit
of
God
,
the
strengthening
power
of
God
,
the
sight
of
the
love
of
God
.
God
delivers
us
as
from
all
others
,
so
from
our selves
.
Judas
had
no
enemies
,
God
let
him
loose
to
himself
,
what
became
of
him
?
Achitophel
had
no
enemy
,
God
let
him
loose
to
himself
too
,
and
then
we
see
what
a
desperate
conclusion
he
came
to
.
So
,
whosoever
thou
art
that
contemnest
Religion
,
that
makest
any
thing
of
greater
moment
and
respect
then
that
,
if
thou
hadst
not
an
enemy
in
the
world
,
but
all
were
thy
friends
:
as
Judas
had
all
to
be
his
friends
,
the
Pharisees
were
his
friends
,
he
had
money
of
them
:
but
God
opened
his
conscience
,
and
he
could
not
indure
the
sight
of
it
,
it
spake
bitter
things
to
him
,
when
God
opened
an
inward
hell
in
his
conscience
.
So
God
doth
deliver
us
outwardly
and
inwardly
,
and
the
inward
is
double
,
partly
from
despair
,
partly
from
the
rage
of
corruptions
,
(
as
I
said
before
)
Is
it
not
God
that
tyes
up
our
corruptions
?
There
is
such
a
world
of
sin
in
the
heart
of
a
man
,
as
often
he
finds
the
experience
of
it
,
when
he
meets
with
a
fit
temptation
to
his
disposition
,
that
Gods
Children
complain
of
themselves
that
the
sins
of
their
hearts
have
deceived
them
:
so
God
delivers
men
from
the
rage
of
lusts
,
he
tyes
up
their
corruptions
,
and
delivers
them
from
them
.
And
when
we
fall
,
and
are
ready
to
despair
for
them
,
he
delivers
us
from
despair
.
He
doth
deliver
,
he
is
perpetually
delivering
,
it
implies
that
we
alway
stand
in
need
of
deliverance
.
Therefore
we
should
alway
look
up
to
God
,
he
is
the
breath
of
our
nostrils
,
In
him
we
live
,
and
move
,
and
have
our
being
,
in
him
we
stand
,
and
in
him
we
are
delivered
in
the
middest
of
all
our
enemies
,
it
should
stir
up
our
hearts
thankfully
to
depend
upon
God
;
he
that
hath
delivered
us
,
he
doth
deliver
us
:
if
he
should
not
continue
his
deliverance
we
should
be
continually
in
extream
danger
.
Who
hath
delivered
us
,
and
doth
deliver
us
,
&c.
Christians
have
deliverance
in
troubles
.
A
Christian
is
never
in
so
great
perplexity
but
God
is
delivering
of
him
,
even
in
trouble
:
So
the
Church
saith
Lamentations
3.
It
is
Gods
mercy
that
we
are
not
all
consumed
.
The
Church
was
in
a
pittifull
estate
then
,
one
would
have
thought
they
were
as
low
as
almost
they
might
be
:
yet
notwithstanding
the
Spirit
of
God
in
those
blessed
men
that
lived
in
those
times
,
they
saw
that
they
might
have
been
worse
then
they
were
:
and
they
saw
that
there
was
some
danger
from
which
they
were
delivered
,
It
is
thy
mercy
that
we
are
not
all
consumed
.
God
delivered
them
from
extremity
.
Nay
,
in
troubles
God
doth
deliver
so
,
as
there
may
be
a
distinction
for
the
most
part
between
his
and
others
.
When
I
gather
my
Jewels
it
shall
be
known
who
serves
me
,
and
who
serves
me
not
.
Mal.
3.
God
continually
delivers
,
more
especially
at
sometimes
.
As
we
say
of
providence
,
providence
is
nothing
but
a
continued
act
of
creation
.
And
it
is
true
,
the
same
power
that
created
all
things
of
nothing
,
Providnce
what
.
the
same
power
sustains
all
things
.
God
upholds
all
things
with
his
right
hand
.
For
even
as
it
is
with
a
stone
which
is
upheld
by
a
mans
hand
,
let
him
withdraw
his
hand
,
and
down
it
falls
:
so
naturally
all
things
as
they
are
raised
out
of
nothing
,
so
they
will
fall
to
their
first
principles
,
except
they
be
sustained
by
that
continuall
act
of
creation
which
we
call
providence
,
to
maintain
them
in
the
order
wherein
they
were
set
at
the
first
.
So
there
is
a
continuall
act
of
deliverance
,
till
we
be
delivered
out
of
all
troubles
,
and
set
in
a
place
where
there
shall
be
no
more
annoyance
at
all
either
from
within
us
,
or
without
us
.
God
doth
still
deliver
.
O
,
let
this
move
us
to
a
reverence
of
the
eye
and
Majesty
of
the
great
Use.
To
carry
our selves
reverently
to
God
.
God
,
of
the
presence
of
God
.
Who
will
willingly
provoke
him
,
of
whom
he
stands
in
need
to
deliver
him
?
Let
God
withdraw
his
deliverance
,
his
preventing
deliverance
,
or
his
rescuing
deliverance
:
for
(
as
I
said
)
there
is
a
double
deliverance
:
he
prevents
us
from
trouble
,
he
delivers
us
that
we
do
not
fall
into
it
:
and
when
we
are
fallen
into
it
,
he
rescues
us
.
If
God
should
not
thus
deliver
us
,
there
is
no
mischief
that
any
others
fall
into
,
but
we
should
fall
into
the
like
,
were
it
not
for
his
preventing
deliverance
.
As
St.
Austin
saith
well
;
A
man
that
is
freed
from
sin
ought
to
thank
God
as
well
for
the
sins
that
he
hath
not
committed
,
as
for
the
sins
that
he
hath
had
forgiven
:
for
it
is
an
equall
mercy
that
a
man
fall
not
into
sin
as
for
his
sin
to
be
pardoned
.
And
so
for
troubles
too
,
it
is
Gods
mercy
to
prevent
troubles
as
well
as
to
deliver
out
of
trouble
when
we
are
fallen
into
it
.
Who
would
not
reverence
this
great
God
?
what
miscreant
wretches
are
they
that
inure
their
tongues
to
swearing
to
tear
that
Majesty
,
that
if
he
should
withdraw
his
deliverance
and
protection
from
them
,
what
would
become
of
them
?
Where
there
is
perpetuall
dependance
upon
any
man
,
how
doth
it
inforce
reverence
and
respect
even
amongst
men
?
Itis
Athiesm
therefore
for
men
to
inure
their
tongues
to
speak
cursed
language
,
to
inure
their
hearts
to
entertain
prophane
thoughts
of
God
,
and
to
neglect
the
consideration
of
his
Majesty
.
Holy
men
in
Scripture
are
said
to
walk
with
God
,
that
is
,
to
have
God
in
their
eye
,
in
all
times
,
in
all
places
,
as
he
had
them
in
his
eye
,
to
delight
in
them
,
to
prevent
troubles
,
and
to
deliver
them
from
troubles
when
they
were
in
them
.
We
should
take
notice
of
Gods
speciall
providence
in
this
kind
,
that
God
by
deliverance
often
gives
us
our
lives
,
and
it
should
teach
us
to
consecrate
our
lives
to
God
.
Who
doth
deliver
us
:
In
whome
we
hope
,
or
trust
,
or
have
affiance
that
he
will
yet
deliver
us
.
The
holy
Apostle
doth
take
in
trust
here
the
time
to
come
,
he
speaks
as
if
he
were
assured
of
that
as
of
any
thing
past
;
and
he
doth
found
his
hope
for
the
time
to
come
upon
that
which
was
past
and
present
.
As
he
saith
in
Romans
5.
Experience
breeds
hope
,
so
it
doth
here
in
the
Blessed
Apostle
,
He
hath
delivered
,
and
he
doth
deliver
,
and
why
should
I
not
trust
in
so
good
a
God
for
the
time
to
come
,
I
hope
he
will
deliver
me
?
And
surely
so
may
we
do
.
A
Christian
may
rely
on
God
for
Doct.
A
Christian
may
rely
on
God
for
time
to
come
.
the
time
to
come
.
Upon
what
ground
,
upon
what
Pillars
is
this
confidence
built
of
the
holy
Apostle
?
Upon
the
Name
of
God
,
the
Name
of
his
nature
,
Jehovah
,
I
am
,
which
signifies
a
constant
being
,
I
was
,
I
am
,
and
am
to
come
.
1.
Upon
the
Name
of
God
.
There
was
danger
,
there
is
danger
,
and
there
will
come
danger
:
there
was
a
God
,
there
is
a
God
,
and
there
will
be
a
God
,
Jehovah
,
I
am
.
If
there
be
a
flux
,
a
perpetual
succession
of
ill
,
there
is
a
perpetual
being
,
and
living
of
the
living
Jehovah
.
So
Christ
is
proved
to
be
Jehovah
,
because
he
calls
himself
Revelations
1.
he
that
was
,
and
is
,
and
is
to
come
,
Jehovah
,
alway
like
himself
.
Now
if
God
be
Jehovah
,
alway
like
himself
,
then
if
he
have
delivered
,
if
he
doth
deliver
,
he
will
deliver
,
he
is
I
am
in
himself
.
Now
as
his
Name
is
,
so
is
his
nature
and
properties
,
he
is
I
am
in
his
love
to
his
Church
,
he
is
alway
in
the
present
tense
:
Whom
he
loves
,
he
loves
2.
His
properties
.
to
the
end
:
he
is
unchangeable
.
I
the
Lord
your
God
change
not
,
therefore
you
are
not
consumed
,
Mal.
3.
The
reason
why
notwithstanding
our
many
provocations
of
him
,
that
we
are
not
consumed
,
it
is
because
his
love
to
us
is
unchangeable
:
though
we
are
up
and
down
,
He
cannot
deny
himself
;
and
there
is
the
foundation
of
our
comfort
,
that
though
we
change
oft
,
yet
he
never
changeth
.
There
is
no
outward
thing
can
change
him
,
for
then
that
were
God
,
and
not
he
;
there
is
no
inward
thing
can
change
him
,
for
then
he
were
not
perfectly
wise
;
so
there
is
nothing
either
in
himself
or
in
the
creatures
that
can
change
God
,
he
is
alway
like
himself
:
therefore
this
is
a
ground
of
confidence
for
the
time
to
come
.
Likewise
his
Covenant
and
promise
,
the
Covenant
that
he
hath
made
3.
His
covenant
.
with
his
Children
is
an
everlasting
Covenant
,
that
he
will
be
their
God
to
death
,
and
for
ever
:
and
the
gifts
,
and
graces
of
God
,
his
inward
love
,
they
are
without
repentance
:
and
their
union
with
Christ
,
is
an
everlasting
union
.
And
also
experience
built
upon
these
grounds
,
that
God
is
Jehovah
,
what
4.
Experience
of
Gods
Children
.
he
hath
done
he
will
do
,
and
his
properties
are
answerable
to
his
Name
,
he
is
unchangeable
,
and
his
promise
and
Covenant
are
unchangeable
:
therefore
experience
from
the
time
past
comes
to
be
a
good
argument
from
these
3.
grounds
:
because
he
is
Jehovah
,
I
am
,
and
because
he
is
unchangeable
,
being
Jehovah
,
and
because
his
Covenant
is
everlasting
,
because
he
is
unchangeable
.
For
the
foundation
of
all
comfort
is
the
Name
and
being
of
God
Jehovah
:
from
his
being
issue
and
flow
his
properties
,
and
they
are
like
him
unchangeable
,
and
eternall
:
and
from
his
properties
comes
that
to
be
unchangeable
that
comes
from
him
,
his
Word
and
promise
and
Covenant
;
considering
then
that
his
Name
&
being
is
such
,
that
his
properties
are
such
,
that
his
Covenant
is
such
,
issuing
from
his
nature
and
properties
,
experience
then
of
trust
in
the
love
and
mercy
of
God
,
is
an
unanswerable
argument
against
all
temptations
:
he
hath
loved
,
he
doth
love
,
and
he
will
love
:
he
hath
delivered
,
he
doth
deliver
,
and
he
will
deliver
,
and
will
preserve
1.
Tim
4.
18.
us
to
his
heavenly
Kingdom
.
It
is
a
good
argument
,
that
God
that
is
Jehovah
,
that
God
that
is
unchangeable
,
that
God
that
is
in
Covenant
with
me
,
that
is
my
God
,
and
I
his
,
that
God
of
whom
I
have
had
experience
for
the
time
past
,
that
he
hath
been
my
God
,
why
should
I
doubt
for
the
time
to
come
?
Unlesse
I
will
call
in
question
the
very
being
of
God
,
the
very
properties
of
God
,
and
the
truth
of
God
in
his
Covenant
,
and
overturn
all
,
I
may
as
well
trust
him
for
the
time
to
come
,
as
for
the
time
present
,
He
hath
delivered
me
,
he
doth
deliver
me
,
and
he
will
deliver
me
.
But
it
may
be
objected
,
God
doth
not
deliver
alway
,
and
therefore
it
Objct.
Gods
Children
miscarry
in
afflictions
.
seemes
not
to
be
a
current
truth
;
how
doth
God
deliver
his
Children
,
when
we
see
how
they
miscarrie
in
troubles
,
and
persecutions
,
both
the
Church
in
generall
and
particular
Christians
,
as
there
be
many
instances
,
it
seemes
God
doth
not
deliver
his
,
they
die
Martyrs
,
St.
Paul
himself
died
a
bloody
death
:
therefore
how
is
this
true
that
we
may
build
a
certain
confidence
upon
it
,
he
hath
delivered
,
he
doth
deliver
,
and
he
will
deliver
?
Answ.
God
delivers
them
.
I
answer
,
we
must
take
it
in
the
latitude
,
this
deliverance
.
God
delivers
them
so
as
stands
with
their
desires
to
be
delivered
:
for
there
may
cases
1.
So
as
they
desire
.
come
wherein
Gods
Children
will
not
be
delivered
:
as
we
see
the
three
young
men
when
they
were
cast
into
the
fire
,
they
would
not
be
delivered
out
of
the
fire
,
but
they
were
delivered
in
it
.
And
so
in
Heb.
11.
35.
there
is
a
notable
example
:
Tender
women
,
received
their
dead
again
raised
to
life
,
and
others
likewise
were
tortured
,
and
would
not
except
of
deliverance
:
they
would
have
none
upon
ill
tearms
.
So
sometimes
God
doth
not
deliver
his
Children
,
no
,
nor
they
will
not
be
delivered
,
because
perhaps
their
deliverance
is
promised
upon
ill
tearms
,
that
they
may
redeeme
their
lives
if
they
will
by
denying
God
and
Religion
:
an
ill
bargin
.
Again
,
I
answer
that
howsoever
God
doth
not
deliver
his
from
trouble
,
yet
he
delivers
them
in
trouble
,
as
in
Isay
43.
he
promiseth
to
be
with
2.
He
delivers
them
in
afflictions
.
them
and
to
deliver
them
in
the
fire
,
and
in
the
water
.
God
did
not
keep
the
Martyrs
out
of
the
fire
,
but
God
was
with
them
in
the
fire
,
and
in
the
water
,
to
support
them
by
the
inward
fire
of
his
Spirit
,
that
they
might
not
be
overcome
of
the
outward
fire
and
flame
:
so
God
delivers
them
in
trouble
,
though
not
out
of
trouble
.
There
is
,
an
open
deliverance
visible
to
the
world
,
and
a
secret
,
inward
Deliverance
open
secret
.
invisible
inward
deliverance
.
There
is
an
open
glorious
deliverance
,
as
we
see
in
the
deliverance
of
the
three
young
men
,
and
many
other
examples
.
And
there
is
an
invisible
,
which
is
only
felt
of
them
,
and
of
God
who
delivers
them
:
he
delivers
them
in
the
inward
man
,
he
delivers
them
from
the
ill
of
troubles
,
from
sin
and
despair
:
that
they
put
not
their
hands
to
sinful
courses
,
he
supports
them
inwardly
with
comfort
,
and
supports
them
inwardly
in
a
course
of
obedience
:
and
that
spirituall
,
inward
deliverance
is
the
best
,
and
that
which
Gods
people
more
value
then
deliverance
out
of
trouble
:
he
doth
not
deliver
them
from
suffering
ill
,
he
delivers
them
from
doing
ill
:
as
in
that
notable
place
2
Tim.
4.
18.
I
was
delivered
out
of
the
mouth
of
the
Lyon
,
and
the
Lord
shall
deliver
me
from
every
evill
work
.
He
doth
not
say
,
God
shall
deliver
me
from
death
,
and
from
suffering
evill
works
of
Tyrants
,
no
,
but
he
shall
deliver
me
from
carrying
my self
unseemly
,
and
unbefitting
such
a
man
as
I
am
,
that
I
may
not
disgrace
my
profession
,
He
shall
deliver
me
from
every
evill
work
,
and
that
is
that
which
the
Saints
and
Martyrs
and
all
good
people
desire
,
that
God
would
deliver
them
,
that
they
may
not
sink
in
their
minds
,
that
they
despair
not
,
that
they
carry
not
themselves
uncomely
in
troubles
,
but
so
as
is
meet
for
the
credit
of
the
truth
which
they
seal
with
their
blood
,
he
hath
delivered
me
,
and
he
will
deliver
me
from
every
evill
work
;
and
what
saith
he
afterwards
?
He
shall
preserve
me
to
his
Heavenly
Kingdom
.
He
doth
not
say
he
shall
preserve
me
from
death
,
he
knew
he
should
die
;
but
he
shall
preserve
me
to
his
heavenly
Kingdom
.
So
put
the
case
that
God
do
not
deliver
from
death
,
yet
he
delivers
by
death
.
There
is
a
partial
deliverance
,
and
a
total
deliverance
,
there
is
a
deliverance
from
this
,
and
that
trouble
,
and
there
is
a
deliverance
from
all
troubles
.
Deliverance
partial
to
all
.
God
delivers
us
most
when
we
think
he
delivers
least
:
for
we
think
how
doth
he
deliver
his
Children
when
we
see
them
taken
away
by
death
,
and
oftimes
are
massacreed
?
That
is
one
way
of
delivering
them
,
God
by
death
takes
them
from
all
Deliverance
by
death
.
miseries
,
they
are
out
of
the
reach
of
their
enemies
;
death
delivers
them
from
all
miseries
of
this
life
,
both
inward
of
sin
,
and
outward
of
trouble
,
all
are
determined
in
death
:
therefore
God
when
he
doth
not
deliver
them
from
death
,
he
delivers
them
by
death
,
and
takes
them
to
his
heavenly
Kingdom
.
God
oft-times
delivers
his
,
by
not
delivering
them
out
of
trouble
:
for
when
he
sees
us
in
danger
of
some
sin
,
he
delivers
us
into
trouble
to
deliver
us
from
some
corruption
.
Of
all
evills
Gods
Children
desire
to
avoid
the
delivering
up
to
themselves
,
and
to
their
own
lusts
,
to
their
own
base
earthly
hearts
,
to
a
dead
heart
:
he
delivers
them
into
trouble
therefore
to
deliver
them
from
themselves
.
God
will
deliver
us
for
the
time
to
come
,
so
that
we
depend
upon
him
,
and
humble
our selves
,
and
be
like
our selves
.
When
God
delivereth
us
,
at
the
first
it
may
be
we
are
like
our selves
,
but
perhaps
afterward
we
grow
prouder
,
and
self-confident
,
and
will
not
do
that
we
formerly
did
:
therefore
God
sometimes
though
he
put
us
in
hope
of
deliverance
,
yet
he
will
not
deliver
us
,
because
we
are
not
prepared
,
we
are
not
throughly
humbled
.
As
we
see
in
Judges
20.
there
the
Israelites
were
to
set
on
the
Benjamits
:
they
go
the
first
time
,
and
had
the
foile
:
they
go
the
second
time
,
and
are
foiled
:
the
third
time
they
set
on
them
with
fasting
and
prayer
,
and
then
they
had
the
victory
.
What
was
the
reason
they
had
it
not
at
the
first
time
?
they
were
not
humbled
enough
,
they
did
not
flee
to
God
,
with
fasting
and
prayer
.
It
may
be
there
is
some
sin
,
some
affection
unmortified
,
of
revenge
and
anger
,
when
God
hath
subdued
that
,
and
brought
it
under
,
and
brought
us
to
fasting
and
prayer
,
then
God
will
deliver
us
;
as
at
the
third
encounter
they
carried
away
the
victory
.
When
we
have
not
made
our
peace
with
God
,
we
may
come
the
first
and
second
time
,
and
not
be
delivered
:
but
when
we
are
throughly
humbled
,
and
brought
low
,
then
God
will
deliver
us
.
And
then
,
we
must
know
,
that
alway
these
outward
promises
have
a
reservation
to
Gods
glory
,
and
our
eternal
good
;
God
hath
delivered
me
,
and
he
doth
,
and
will
deliver
me
,
if
it
may
stand
with
his
glory
and
my
good
;
Promises
of
outward
things
with
reservation
.
and
therefore
the
soul
saith
to
God
(
with
that
reserved
speech
of
him
in
the
Gospell
)
Lord
,
If
thou
wilt
,
thou
canst
heal
me
:
if
thou
wilt
,
thou
canst
deliver
me
:
if
it
be
for
thy
glorie
and
my
eternall
good
,
or
for
the
Churches
good
,
thou
wilt
do
it
,
and
neither
the
Church
nor
the
particular
members
of
the
Church
desire
deliverance
upon
any
other
termes
;
but
when
it
may
be
for
the
glory
of
God
,
and
for
the
Churches
good
:
when
they
may
be
instrumental
by
long
life
to
serve
God
,
and
to
serve
the
Church
,
and
when
it
is
for
their
own
advantage
to
gather
further
assurance
of
their
salvation
,
then
he
hath
,
and
doth
,
and
will
deliver
still
.
This
is
enough
to
build
the
confidence
of
Gods
children
upon
,
for
their
deliverance
for
the
time
to
come
.
God
will
deliver
his
Church
and
Children
,
and
he
will
deliver
them
out
of
all
,
he
will
deliver
Israel
out
of
all
his
troubles
,
he
will
not
leave
a
horn
or
a
hoof
(
as
Moses
said
)
he
will
not
leave
one
trouble
,
he
will
deliver
us
at
the
last
out
of
all
,
and
advance
us
to
his
heavenly
Kingdom
.
His
bowels
will
melt
over
his
Church
and
Children
:
he
is
a
Father
,
and
he
hath
the
bowels
of
a
Mother
.
This
may
serve
to
answer
all
objections
that
will
arise
in
our
hearts
,
as
indeed
we
are
ready
to
cavil
against
divine
truthes
and
comforts
,
especially
in
the
time
of
trouble
and
temptation
,
our
hearts
are
full
of
complaints
,
and
disputes
,
therefore
I
thought
good
to
answer
this
.
But
what
is
the
argument
of
the
Apostle
here
?
Especially
experience
:
he
hath
delivered
,
he
doth
deliver
,
and
he
will
deliver
me
.
As
God
will
deliver
his
Church
for
the
time
to
come
,
so
this
is
one
maine
argument
that
he
will
do
it
,
experience
of
former
favours
and
deliverances
.
Doct:
It
is
a
good
argument
from
former
experience
to
future
deliverance
.
This
Saint
Paul
useth
familiarly
,
2
Tim.
4.
18.
I
was
delivered
out
of
the
mouth
of
the
Lyon
,
and
the
Lord
shall
deliver
me
from
every
evill
work
,
and
preserve
me
to
his
Heavenly
Kingdom
:
A
blessed
arguing
.
So
David
argues
,
God
delivered
me
from
the
Bear
,
and
the
Lyon
,
and
therefore
he
will
deliver
me
from
this
uncircumcised
Philistine
.
So
Jacob
pleads
,
that
God
would
deliver
him
from
Esau
:
he
had
had
experience
of
Gods
mercy
till
then
,
and
therefore
he
trusted
that
God
would
deliver
him
from
Esau.
It
is
a
good
argument
,
to
plead
experience
to
move
God
to
care
for
us
for
the
time
to
come
.
It
was
used
by
the
head
of
the
Church
,
By
the
body
,
the
Church
,
and
by
every
member
of
the
Church
.
It
was
used
by
the
head
,
Psalme
22.
which
is
a
Psalme
made
of
Christ
,
I
was
cast
on
thee
from
my
Mothers
wombe
,
therefore
be
not
far
from
me
.
Used
by
the
head
of
the
Church
.
It
was
Tipycally
true
of
David
,
and
it
was
true
of
the
Son
of
David
.
So
the
Church
pleads
with
God
in
diverse
places
,
in
Isay
51.
2.
God
Of
the
Church
.
calls
to
his
people
to
make
use
of
former
experience
:
Look
to
Abraham
your
Father
,
and
to
Sarah
that
bare
you
,
&c.
Look
to
former
times
,
to
the
rock
whence
you
were
hewen
,
and
to
the
hole
of
the
pit
whence
you
were
digged
:
he
that
was
your
God
then
,
is
your
God
now
;
Look
to
Abraham
your
Father
,
and
from
thence
reason
till
now
.
So
in
Isay
63.
7.
I
will
mention
the
loving
kindnesse
of
the
Lord
,
and
the
praise
of
the
Lord
,
according
to
the
great
goodnesse
of
the
Lord
bestowed
upon
us
.
In
all
their
afflictions
he
was
afflicted
,
&c
he
speaks
of
former
experience
;
In
love
he
bare
them
,
and
carried
them
all
the
daies
of
old
.
So
in
Psalme
44.
Our
Fathers
have
told
us
this
and
this
.
So
both
the
head
of
the
Church
,
and
the
Church
it self
plead
with
God
from
former
experience
,
and
God
calls
them
to
former
experience
,
Remember
the
rock
whence
you
were
hewen
.
And
he
upbraids
them
because
they
forgat
the
works
done
to
their
fathers
,
in
Psal.
105.
and
diverse
others
,
he
objects
to
them
that
they
did
not
make
use
of
Gods
former
favours
,
Psal.
106.
12.
They
forgot
their
Saviour
that
had
done
great
things
in
Egypt
,
&c.
they
forgate
his
former
favours
.
And
in
the
13.
verse
of
that
Psal.
They
soon
forgate
his
works
,
and
waited
not
sor
his
counsell
.
And
so
it
is
with
every
particular
St.
of
God
,
they
have
reasoned
from
experience
of
Gods
favours
from
the
time
past
to
the
time
to
come
:
the
Psalmes
are
full
of
it
,
among
the
rest
Psal.
143.
5.
I
remembered
the
daies
of
old
,
and
meditated
on
all
thy
works
,
I
mused
on
the
works
of
thy
hands
.
And
in
Psalme
116.
3.
The
sorrowes
of
death
(
as
the
Apostle
saith
here
,
I
was
delivered
from
so
great
a
Death
)
The
sorrowes
of
death
compassed
me
,
the
paines
of
Hell
took
hold
on
me
.
I
found
sorrow
and
trouble
,
I
cryed
unto
the
Lord
,
O
Lord
,
I
beseech
thee
deliver
my
soule
:
The
Lord
preserveth
the
simple
,
I
was
brought
low
,
and
he
helped
me
.
What
doth
he
build
on
that
?
Return
unto
thy
rest
,
O
my
soul
:
the
Lord
hath
dealt
bountifully
with
thee
:
thou
hast
delivered
my
soul
from
death
,
mine
eyes
from
tears
,
and
my
feet
from
falling
.
What
will
he
do
for
the
time
to
come
?
I
will
walk
before
the
Lord
in
the
land
of
the
living
.
Thus
we
see
how
we
may
plead
with
God
as
the
same
Psalmist
doth
excellently
in
Psal
71.
he
goes
along
with
God
there
from
the
beginning
of
his
daies
,
in
verse
5.
Thou
hast
been
my
hope
,
Lord
,
and
my
trust
from
my
youth
,
by
thee
I
have
been
held
from
the
wombe
,
thou
tookest
me
out
of
my
Mothers
bowels
,
my
praise
shall
be
continually
of
thee
.
What
doth
he
plead
from
this
now
when
he
was
old
?
In
verse
nine
,
Cast
me
not
off
in
the
time
of
my
old
age
,
for
sake
me
not
when
my
strength
faileth
.
Why
?
Thou
hast
been
my
God
from
my
youth
,
thou
hast
held
me
from
the
wombe
:
therefore
cast
me
not
off
in
my
old
age
,
forsake
me
not
when
my
strength
faileth
.
So
he
pleads
with
God
,
verse
17.
Lord
,
thou
hast
taught
me
from
my
youth
,
now
when
I
am
old
and
gray-headed
for
sake
me
not
,
till
I
have
shewed
thy
strength
to
this
Generation
,
and
thy
power
to
every
one
that
is
to
come
.
Thus
we
see
how
the
Spirit
of
God
in
his
Children
makes
a
blessed
use
of
former
experience
to
reason
with
God
for
the
time
to
come
,
and
it
will
afford
us
arguments
in
all
kinds
.
We
may
reason
from
former
spiritual
favours
to
spirituall
favours
:
as
for
instance
,
God
hath
begun
a
good
work
in
us
,
therefore
He
will
finish
it
to
the
day
of
the
Lord
,
Phil.
1.
His
gifts
and
graces
are
without
repentance
.
And
we
may
reason
from
spirituall
favours
past
to
all
favours
to
come
that
are
of
a
lower
nature
,
Rom.
8.
He
that
spared
not
his
own
Son
,
but
gave
him
to
death
for
us
all
,
how
shall
he
not
with
him
give
us
all
things
?
It
is
a
strong
reason
,
he
hath
done
the
greate
,
rtherefor
●…he
may
well
do
the
lesse
.
We
may
reason
from
one
favour
to
another
,
thus
,
from
temporal
to
temporal
:
he
hath
delivered
me
,
therefore
if
it
be
for
his
glory
and
my
good
,
he
will
deliver
me
.
We
may
reason
from
once
to
all
of
the
like
,
Psal.
23.
God
is
my
shepherd
,
&c.
He
hath
been
with
me
in
the
valley
of
death
;
he
hath
shewed
himself
to
be
my
shepherd
in
all
my
troubles
:
what
doth
he
build
on
that
for
the
time
to
come
?
Doubtlesse
the
loving
kindnesse
of
the
Lord
shall
follow
me
all
the
dayes
of
my
life
.
This
should
teach
us
then
this
holy
Use.
To
lay
up
observations
of
Gods
dealing
.
practice
,
to
lay
up
observations
of
Gods
dealing
,
and
to
take
them
as
so
many
pawnes
and
pledges
to
move
God
for
the
time
to
come
to
regard
us
;
it
is
wondrous
pleasing
to
him
.
It
is
no
argument
to
prevail
if
we
come
to
men
,
to
say
,
you
have
done
this
for
me
,
therefore
you
will
:
because
man
hath
a
finite
power
which
is
soon
drawn
dry
:
but
God
is
infinite
,
he
is
a
spring
,
he
can
create
new
:
what
he
hath
done
he
can
do
,
and
more
too
:
he
is
where
he
was
at
the
fitst
,
and
will
be
to
the
end
of
the
world
,
he
is
never
at
a
losse
.
Therefore
it
is
a
strong
argument
to
go
to
God
,
and
say
,
Lord
,
thou
art
my
God
from
the
womb
,
thou
hast
delivered
me
from
such
a
danger
,
and
such
an
exigence
,
when
I
knew
not
what
to
do
,
thou
madest
open
a
way
.
I
see
by
evident
signs
it
was
thy
goodnesse
,
thou
art
alway
like
thy self
,
to
be
the
same
God
now
.
Therefore
we
should
treasure
up
observations
of
Gods
dealing
with
us
.
And
consider
with
them
the
promises
,
and
see
2.
Consider
the
promises
.
how
God
hath
made
good
his
promise
by
experience
,
and
then
joyn
both
together
,
and
we
may
wrastle
with
God
:
Lord
,
thou
hast
promised
thus
and
thus
,
nay
,
I
have
had
the
performance
of
this
promise
in
former
times
.
And
now
I
stand
in
need
of
the
performance
of
that
promise
which
before
I
have
had
experience
of
.
And
desire
God
by
his
Spirit
to
sanctifie
our
memories
,
that
we
may
remember
fit
deliverances
,
&
fit
favours
,
that
when
the
time
shall
come
we
3
:
To
have
sanctified
memories
,
to
remember
deliverances
.
may
have
arguments
from
experience
.
What
is
the
reason
that
we
sink
in
temptation
?
That
we
are
to
seek
when
troubles
come
?
It
is
from
basenesse
of
Heart
,
that
though
God
have
manifested
his
Care
and
Love
to
us
by
thousands
of
experiments
,
yet
we
are
ready
upon
everie
new
trouble
to
call
all
into
question
,
as
if
he
had
never
been
a
good
God
to
us
:
this
is
base
in
fidelity
of
heart
,
and
our
neglecting
to
treasure
up
blessed
experiments
of
Gods
former
favour
.
It
should
be
the
wisdom
of
every
Christian
to
be
well
read
in
the
story
of
his
own
life
,
and
to
return
back
in
his
thoughts
what
God
hath
done
for
him
,
how
God
hath
dealt
with
him
for
the
time
past
,
what
he
hath
wrought
in
him
by
his
holy
Spirit
.
Let
us
make
use
of
it
both
in
outward
,
and
in
inward
troubles
,
in
disconsolations
of
spirit
,
and
in
inward
desertions
:
let
us
call
to
mind
what
good
soever
hath
been
wrought
in
us
,
by
such
a
meanes
,
by
such
an
Ordinance
,
by
such
a
Book
,
by
such
an
occasion
.
Let
us
call
to
mind
how
effectually
God
hath
wrought
in
us
in
former
times
,
and
make
use
of
this
in
the
middest
of
the
hour
of
darknesse
when
God
seemes
to
hide
his
face
from
us
.
I
see
not
the
Sun
in
a
cloudy
day
,
yet
notwithstanding
the
Sun
is
in
the
skie
still
.
At
midnight
we
hope
for
the
morning
,
the
morning
will
undoubtedly
How
to
argue
in
spiritual
troubles
.
come
,
though
it
be
midnight
for
the
present
.
So
David
comforted
himself
in
Psal.
77.
11.
I
will
remember
the
works
of
the
Lord
,
surely
I
will
remember
thy
wonders
of
old
,
I
will
meditate
of
all
thy
works
,
and
talk
of
thy
doings
,
&c.
See
his
infirmity
:
when
he
was
in
trouble
of
mind
,
his
sins
began
to
upbraid
him
that
God
had
left
him
:
I
said
in
my
infirmity
,
God
hath
forgotten
me
,
&c.
and
hath
God
forgotten
to
be
gracioue
?
hath
he
shut
up
his
tender
mercies
in
displeasure
?
then
saith
he
,
this
was
my
infirmity
,
but
I
will
remember
the
years
of
the
right
hand
of
the
most
high
,
&c.
And
the
same
he
hath
in
many
other
places
,
as
Psal.
143.
4
,
5.
It
argues
the
great
weaknesse
of
our
nature
,
which
is
ready
to
distrust
God
upon
every
temptation
of
Satan
,
as
if
God
had
never
dealt
graciously
with
us
,
as
if
God
were
changeable
like
our selves
.
Let
us
labour
to
support
our selves
in
the
time
of
temptation
with
the
former
experience
of
Gods
gracious
goodnesse
,
and
his
blessed
work
upon
our
souls
:
he
that
delivered
us
from
the
power
of
Satan
,
&
keeps
us
from
him
stil
that
we
sink
not
into
despair
,
he
will
keep
us
for
the
time
to
come
,
so
that
Neither
things
present
,
nor
things
to
come
,
as
the
Apostle
saith
,
shall
be
able
to
separate
us
from
the
love
of
God
in
Christ
.
And
let
us
as
it
were
make
diaries
of
Gods
dealing
to
us
:
this
is
to
be
acquainted
with
God
,
as
Job
speakes
:
this
is
to
walk
with
God
,
to
observe
his
steps
to
us
,
and
ours
to
him
:
it
is
a
thing
that
will
wondrously
strengthen
our
faith
,
especially
in
old
years
,
in
gray
hairs
.
What
a
comfortable
thing
is
it
when
an
aged
man
can
look
back
to
the
former
part
of
his
life
,
and
can
reckon
how
God
hath
given
him
his
life
again
and
again
?
how
God
hath
comforted
him
in
distresse
,
how
God
hath
raised
him
up
in
the
middest
of
perplexity
,
when
he
knew
not
which
way
to
turn
him
,
how
God
comforted
him
when
he
was
disconsolate
?
all
these
meeting
together
,
in
our
last
conflict
,
when
all
comfort
will
be
little
enough
,
what
a
comfort
will
it
be
?
And
those
that
disfurnish
themselves
by
their
negligence
,
and
carelesnesse
of
such
blessed
helps
,
what
enemies
are
they
to
their
own
comfort
?
Therefore
consider
Gods
dealing
,
remember
it
,
observe
it
,
think
of
it
,
and
desire
Gods
Spirit
to
help
your
minds
and
memories
herein
,
that
nothing
may
be
lost
:
for
,
I
say
,
all
will
be
little
enough
,
the
comfort
of
others
,
our
own
experience
,
the
promises
of
Scripture
.
Our
Hearts
are
so
readie
to
sink
,
and
to
call
in
question
Gods
truth
,
and
Satan
will
ply
us
so
in
the
time
of
temptation
.
Especially
those
that
are
old
and
grow
into
years
,
they
should
be
rich
in
these
experiments
,
and
able
even
to
have
a
story
of
them
:
we
should
be
able
to
make
a
book
of
experiments
from
our
Child-hood
.
Gods
care
to
every
man
in
particular
,
it
is
as
if
there
were
none
but
he
:
and
there
is
no
man
that
is
a
Christian
,
but
he
observes
Gods
wayes
to
him
,
that
he
can
say
,
God
cares
for
me
as
if
he
cared
for
none
but
me
:
let
us
therefore
treasure
up
experiments
.
We
see
one
notable
example
in
David
,
how
he
pleads
with
God
,
Psalme
71.
3.
from
his
former
experience
,
Be
thou
my
habitation
wherein
I
may
continually
rest
,
thou
hast
given
command
to
save
me
:
for
thou
art
my
rock
and
my
fortresse
.
Whatsoever
is
comfortable
in
the
creature
,
God
hath
taken
the
name
of
it
to
himself
,
that
in
all
troubles
we
might
flie
to
him
as
the
grand
deliverer
;
for
it
is
he
that
delivers
,
whatsoever
the
meanes
be
,
whether
it
be
Angells
or
men
,
it
is
he
that
sets
all
on
work
:
therefore
he
is
called
a
rock
,
and
a
fortresse
,
&c.
Thou
hast
given
command
to
save
me
,
that
is
,
God
hath
the
command
of
all
creatures
:
he
can
command
the
fish
to
give
up
Jonas
;
he
can
command
the
Divels
to
go
out
,
Christ
did
it
when
he
was
on
earth
in
the
daies
of
his
flesh
.
Therefore
much
more
now
he
is
in
heaven
,
he
can
command
winds
and
storms
,
and
divells
and
all
troubles
.
He
hath
the
command
of
all
,
as
he
saith
to
Elias
,
Behold
,
I
have
commanded
a
widow
to
feed
thee
:
The
hearts
of
Kings
are
in
his
hand
,
as
the
rivers
of
waters
:
he
that
commands
the
creatures
,
can
command
deliverance
,
Thou
hast
commanded
to
save
me
,
for
the
time
past
.
What
doth
he
say
for
the
time
to
come
?
Deliver
me
,
oh
God
,
from
the
wicked
:
thou
art
my
hope
and
trust
from
my
youth
,
&c.
Cast
me
not
off
in
mine
old
age
,
when
my
strength
faileth
me
for
sake
me
not
.
It
is
a
good
argument
,
Thou
hast
been
my
God
from
my
Mothers
womb
,
therefore
cast
me
not
off
in
my
old
age
.
Well
,
we
see
here
the
practice
of
Gods
Children
in
all
times
:
Let
it
be
a
pattern
for
our
imitation
,
that
we
do
not
forsake
our
own
mercy
,
as
Jonas
saith
.
When
God
hath
provided
mercy
,
and
provided
promises
to
help
us
with
experience
,
let
us
not
betray
all
through
unbelief
,
through
base
despair
in
the
time
of
trouble
.
If
we
had
but
onely
Gods
promise
that
he
will
be
our
God
,
that
he
will
forgive
our
sins
,
were
not
that
enough
?
Is
it
not
the
promise
of
God
,
of
Jehovah
,
that
is
truth
it self
?
but
when
he
hath
sweetned
his
promise
by
experience
,
and
every
experience
is
a
pledge
and
an
earnest
of
a
benefit
to
come
,
what
a
good
God
have
we
,
that
is
content
,
not
onely
to
reserve
the
joyes
of
heaven
for
us
,
but
to
give
us
a
taste
,
to
give
us
the
assurance
and
earnest
of
the
time
to
come
,
and
besides
his
promise
to
give
us
comfortable
experience
,
and
all
to
support
our
weak
faith
?
But
remember
withal
,
that
this
belongs
onely
to
Gods
Children
,
and
in
a
good
cause
:
for
wicked
men
to
reason
thus
,
He
hath
,
and
therefore
he
will
,
Wicked
men
cannot
argue
from
former
experience
of
deliverance
.
it
is
a
dangerous
argument
,
they
must
not
trust
former
experience
.
We
must
hope
that
God
will
continue
as
he
hath
been
,
upon
this
ground
that
we
are
his
;
Or
else
the
ground
of
the
ruine
of
wicked
men
is
presumption
that
God
will
bear
with
them
as
he
hath
done
.
The
King
of
Sodom
,
and
his
People
were
rescued
out
of
trouble
by
Abraham
,
and
the
army
that
he
raised
:
yet
they
were
pittifully
consumed
not
long
after
by
fire
from
Heaven
.
Pharaoh
was
delivered
by
Moses
prayer
,
God
delivered
him
from
ten
plagues
,
they
made
not
a
good
use
of
it
,
and
they
perished
after
miserably
in
the
Red-sea
.
Rabshakeh
comes
and
tells
of
the
former
prosperitie
of
Sennacherib
,
Where
are
the
gods
of
Hamath
,
and
Arpad
,
&c.
Hath
not
my
Lord
overcome
all
?
I
but
it
was
immediately
before
his
reign
.
Herod
,
he
prospered
,
and
had
good
successe
in
the
beheading
of
James
,
and
therefore
he
would
set
upon
Peter
;
he
thought
to
trust
to
his
former
successe
,
he
was
flushed
in
the
execution
of
James
,
he
thought
God
hath
given
me
successe
,
and
blessed
me
in
this
.
He
thought
God
was
of
his
mind
,
as
it
is
Psalm
50.
Thou
thinkest
me
to
be
like
thy self
,
thou
thinkest
I
hate
those
that
thou
hatest
,
that
are
my
dear
Children
:
therefore
Herod
presumed
to
go
on
and
lay
hold
on
Peter
:
but
the
Church
falls
a
praying
and
God
smites
Herod
with
a
fearful
death
,
he
was
eaten
up
with
lice
,
with
worms
bred
in
his
body
.
So
I
say
,
it
is
no
good
argument
to
say
,
I
have
prospered
in
wicked
courses
,
I
do
prosper
,
and
therefore
I
shall
prosper
.
I
have
gotten
a
great
deal
of
goods
by
ill
means
,
and
I
have
kept
such
ill
company
,
and
though
some
mislike
my
courses
:
yet
I
hope
to
morrow
shall
be
as
to
day
,
&c.
Take
heed
,
blesse
not
thy self
,
Gods
wrath
will
smoak
against
such
;
Treasure
not
up
wrath
unto
thy self
against
the
day
of
wrath
;
argue
not
so
upon
Gods
patience
.
It
is
an
argument
for
Gods
Children
,
he
hath
been
my
God
,
he
is
my
God
,
and
he
will
be
my
God
,
it
is
a
Sophisme
else
for
others
,
and
as
the
Prophet
Amos
saith
,
He
that
hath
escaped
the
Lyon
,
shall
fall
into
the
hands
of
the
Bear
,
so
the
wicked
that
escape
one
danger
shall
fall
into
another
at
length
;
it
is
no
good
argument
for
them
to
hope
for
the
like
of
that
they
have
had
.
Nay
,
rather
it
is
the
worst
outward
sign
in
this
world
of
a
man
in
the
state
of
reprobation
,
of
a
man
hated
of
God
,
to
prosper
and
have
security
in
ill
courses
;
God
blesseth
him
,
and
lets
him
go
on
in
smooth
courses
,
as
the
streames
of
Jordan
go
on
smooth
and
still
,
and
then
enter
into
the
dead
sea
:
so
many
men
live
and
go
on
in
smooth
,
easy
courses
,
and
we
see
at
length
they
either
end
in
despair
,
as
Judas
,
or
in
deadnesse
of
heart
,
as
Nabal
.
So
that
of
all
estates
it
is
the
most
miserable
,
when
a
man
lives
in
a
naughtie
course
,
and
God
interrupts
him
not
in
his
course
with
some
outward
judgment
.
It
is
a
reason
onely
for
the
Children
of
God
to
support
;
themselves
with
in
a
good
cause
wherein
they
walk
with
a
good
conscience
then
they
may
say
truly
,
God
that
hath
been
my
God
till
now
,
will
be
my
God
to
the
end
of
my
dayes
.
Is
God
so
constant
to
his
Children
in
his
love
,
and
in
his
fatherly
care
&
providence
,
that
whom
he
hath
delivered
he
doth
deliver
and
will
deliver
,
let
us
be
constant
in
our
service
and
love
back
again
,
let
us
return
the
echo
Use.
To
be
constant
in
our
service
to
God
.
back
again
,
and
say
,
I
have
served
God
,
I
do
serve
God
,
and
I
will
serve
God
,
because
he
hath
loved
me
,
he
doth
love
me
,
and
he
will
love
me
:
he
hath
delivered
me
,
he
doth
deliver
me
,
and
he
will
deliver
me
:
as
he
is
constant
in
love
to
me
,
so
will
I
be
constant
in
respect
,
in
reverence
and
obedience
to
him
.
Therefore
we
see
the
Saints
of
God
,
as
God
loves
them
from
everlasting
to
everlasting
,
being
Jehovah
:
as
he
never
alters
in
his
nature
,
so
not
in
his
love
to
them
,
so
they
never
alter
in
their
love
to
him
:
therefore
it
is
a
clause
in
Scripture
expressed
by
holy
men
,
To
whom
be
praise
for
ever
;
as
they
knew
that
he
was
their
God
for
ever
and
for
ever
,
so
they
purposed
to
be
his
people
and
to
praise
him
for
ever
and
for
ever
.
And
because
they
cannot
live
here
alway
themselves
,
they
desire
that
there
may
be
a
Generation
to
praise
him
for
ever
and
for
ever
,
and
they
lay
a
plot
and
ground
so
much
as
they
can
,
that
Gods
Name
may
be
known
,
that
Religion
may
be
propagated
for
ever
:
They
know
God
is
their
God
for
ever
,
they
know
he
is
constant
in
love
to
them
,
and
they
are
constant
in
their
love
to
him
,
and
for
his
glory
:
To
whom
be
glory
for
ever
.
See
here
the
happinesse
of
a
true
Christian
that
is
in
Covenant
with
God
;
he
can
say
,
I
have
had
my
happinesse
,
and
my
portion
,
I
have
it
,
and
I
The
happinesse
of
a
Christian.
shall
have
it
for
ever
.
Take
a
worldling
,
can
he
say
so
?
he
cannot
,
(
God
will
confound
his
insolence
if
he
should
say
so
,
)
I
have
been
rich
,
I
have
prospered
in
my
course
,
I
have
attained
to
this
and
that
means
,
I
yet
thrive
and
I
shall
thrive
:
I
,
is
it
so
?
No
,
thou
buildest
upon
the
sands
,
howsoever
God
hath
done
,
and
howsoever
he
doth
,
thou
canst
not
secure
thy self
for
the
time
to
come
.
Onely
the
Christian
that
makes
God
his
rock
,
and
his
fortress
,
his
shield
and
strong
tower
of
defence
,
he
may
say
he
hath
had
that
which
is
certain
,
he
enjoyes
that
which
is
immutable
,
and
constant
,
God
is
his
portion
,
his
eternal
portion
,
he
hath
been
good
,
he
is
good
,
and
he
will
be
good
to
eternity
;
no
man
else
that
hath
a
severed
happinesse
out
of
God
can
say
so
.
A
sound
Christian
,
take
him
in
all
references
of
time
,
he
is
a
happy
man
:
if
he
look
back
,
God
hath
delivered
him
from
Satan
,
from
hell
,
and
damnation
,
and
many
dangers
.
If
he
look
to
the
present
,
he
is
compassed
about
with
a
guard
of
Angels
,
and
with
the
providence
of
God
,
God
doth
deliver
him
;
he
hath
a
guard
about
him
that
cannot
be
seen
but
with
the
eye
of
faith
.
The
Divel
sees
it
well
enough
,
as
we
see
in
Job
,
Thou
hast
hedged
him
about
,
how
can
I
come
to
him
?
He
looked
about
to
see
if
he
could
come
into
Job
,
to
see
if
the
hedg
had
any
breach
,
but
there
was
none
:
Gods
providence
compassed
him
about
,
God
hath
and
doth
deliver
.
And
if
he
look
to
the
time
to
come
,
he
will
deliver
,
he
seeth
that
neither
things
present
,
nor
things
to
come
shall
be
able
to
separate
him
from
the
love
of
God
.
And
this
is
not
onely
true
of
outward
dangers
,
but
especially
in
spiritual
,
God
hath
been
gracious
;
he
hath
given
Christ
,
How
shall
he
not
with
him
give
us
all
things
?
A
Christian
is
in
the
favour
of
God
now
,
how
shall
he
not
be
so
for
ever
?
He
hath
eternity
world
without
end
to
comfort
himself
in
that
God
as
long
as
he
is
God
,
he
hath
comfort
:
as
long
as
he
hath
a
soul
,
so
long
Jehovah
,
the
living
God
will
be
his
God
,
both
of
his
body
and
soul
:
he
is
the
God
of
Abraham
,
therefore
he
will
raise
his
body
:
he
is
the
God
that
raiseth
the
dead
,
and
he
will
for
ever
glorifie
both
body
and
soul
in
heaven
.
Look
which
way
he
will
,
a
Christian
hath
cause
of
much
comfort
:
why
should
he
be
dismayed
with
any
thing
in
the
world
?
why
should
he
not
serve
God
with
all
the
encouragement
that
may
be
,
when
he
hath
nothing
to
care
for
but
to
serve
him
?
As
for
matter
of
deliverance
and
protection
,
it
belongs
not
to
us
,
but
to
him
:
let
us
do
that
that
belongs
to
us
,
and
he
will
do
that
belongs
to
him
,
if
we
commit
our
soules
to
him
as
to
a
faithful
Creator
in
weldoing
,
he
hath
delivered
us
,
he
doth
deliver
us
,
and
he
will
deliver
us
,
and
preserve
us
to
his
heavenly
Kingdom
.
VERS.
11.
You
also
helping
together
by
prayer
for
us
.
IN
these
words
the
holy
Apostle
sets
down
the
subordinate
means
that
God
hath
sanctified
to
continue
deliverance
to
his
children
:
He
hath
delivered
,
he
doth
deliver
,
and
he
will
deliver
us
for
the
time
to
come
.
Was
this
confidence
of
St
,
Paul
a
presumption
without
the
use
of
means
?
he
will
deliver
us
,
you
also
helping
together
by
prayer
for
us
.
The
chief
cause
doth
not
take
away
the
subordinate
,
but
doth
establish
it
.
And
though
God
be
the
great
deliverer
,
and
salvation
belong
to
the
Lord
(
as
the
Scripture
speaks
,
)
salvation
and
deliverance
it
is
his
work
,
yet
notwithstanding
he
hath
(
not
for
defect
of
power
,
but
)
for
the
multiplication
and
manifestation
of
his
goodnesse
,
ordained
the
subordinate
means
of
deliverance
:
and
as
he
will
deliver
,
so
he
will
deliver
in
his
own
manner
,
and
by
his
own
means
:
He
will
deliver
,
but
yet
notwithstanding
you
must
pray
,
you
also
helping
together
by
prayer
for
us
.
The
words
have
no
difficulty
in
them
[
you
helping
together
]
that
is
,
you
together
joyning
in
prayer
with
me
:
I
pray
for
my self
,
and
you
together
helping
me
by
prayer
,
God
will
deliver
me
.
The
points
considerable
in
the
words
are
these
.
First
of
all
,
that
in
the
time
of
peril
,
or
in
the
want
of
any
benefit
,
the
means
to
be
delivered
from
the
one
,
and
to
convey
the
other
,
it
is
prayer
;
God
will
do
this
,
you
praying
.
The
second
is
this
,
that
Gods
children
can
pray
for
themselves
.
The
third
is
,
that
notwithstanding
,
though
they
can
pray
for
themselves
,
yet
they
require
the
joynt
help
of
others
,
and
they
need
the
help
of
others
.
The
fourth
is
,
that
our
own
prayers
,
and
the
prayers
of
others
joyning
all
together
,
is
a
mighty
prevailing
means
,
for
the
conveying
of
all
good
,
and
for
the
removing
of
any
ill
;
God
will
deliver
me
,
you
helping
by
your
prayers
.
Prayer
is
a
means
to
convey
all
good
,
and
to
deliver
from
all
ill
.
Because
God
hath
stablished
this
order
,
Call
upon
me
in
the
day
of
trouble
,
and
I
will
deliver
thee
,
Psal.
50.
he
joyns
deliverance
to
calling
upon
him
.
Doct.
Prayer
a
means
to
convey
all
good
and
deliver
from
all
ill
.
So
in
Psal.
91.
15.
a
notable
place
besides
others
:
indeed
the
Psalmes
are
wonderous
full
in
this
kind
,
He
shall
call
upon
me
,
and
I
will
answer
him
,
I
will
be
with
him
in
trouble
,
I
will
deliver
him
,
and
honour
him
:
mark
it
,
He
shall
call
upon
me
,
and
I
will
deliver
him
:
and
more
then
so
,
(
for
Gods
benefits
are
complete
)
he
doth
not
onely
deliver
,
but
he
honours
,
I
will
deliver
him
,
and
advance
him
.
God
doth
not
onely
deliver
his
Children
by
prayer
,
but
he
delivers
them
from
evil
works
,
and
preserves
them
to
his
heavenly
Kingdom
:
he
delivers
them
,
and
advanceth
them
together
:
he
doth
not
do
his
work
by
halves
,
Psal.
34.
The
eyes
of
the
Lord
are
over
the
righteous
,
and
his
ears
are
open
to
their
cry
:
his
eyes
are
upon
them
to
see
their
miseries
and
wants
:
I
,
but
though
his
eyes
be
open
,
his
ears
must
be
open
too
,
to
hear
their
cry
;
if
his
eyes
were
open
to
see
their
wants
,
if
his
ears
be
not
open
to
hear
their
cry
,
his
children
might
be
miserable
still
.
Sometimes
God
delivers
wicked
men
,
he
preserves
them
:
but
the
preservation
of
a
wicked
man
is
but
a
reservation
of
him
for
future
judgment
,
to
feed
him
for
the
slaughter
;
and
that
deliverance
is
not
worth
the
speaking
of
.
But
for
his
children
,
his
eyes
are
open
on
them
,
and
his
ears
to
hear
their
cry
:
as
they
be
in
misery
that
he
sees
them
,
so
they
must
cry
that
he
may
hear
them
.
God
hath
stablished
this
order
,
he
will
deliver
,
but
prayer
is
the
means
.
Now
the
reason
that
he
hath
established
this
order
,
It
is
for
-
-
his
Glory
,
-
our
own
good
.
It
is
for
his
own
glory
:
because
prayer
gives
him
the
glory
of
all
his
Reason
1.
It
is
for
Gods
glory
.
attributes
:
for
when
we
go
to
him
,
do
we
not
give
him
the
glory
of
his
omniscience
,
that
he
knowes
our
hearts
,
and
knowes
our
wants
?
Do
we
not
give
him
the
glory
of
his
omnipotence
,
that
he
can
help
us
?
Do
we
not
give
him
the
glory
of
his
omnipresence
,
that
he
is
every
where
?
do
we
not
give
him
the
glory
of
his
truth
,
that
he
will
make
good
his
promise
which
we
alledge
to
him
,
and
presse
him
with
?
what
a
world
of
glory
hath
God
by
prayer
?
And
then
for
our
sakes
he
hath
established
this
order
to
convey
all
by
Reason
2.
For
our
good
.
prayer
,
to
shew
our
dependance
on
him
:
for
we
being
in
such
a
low
distance
under
God
,
it
is
good
that
we
should
know
from
whom
we
have
1.
To
shew
our
dependance
on
him
.
all
;
therefore
he
will
have
us
to
pray
to
him
,
he
commands
it
.
Prayer
is
an
act
of
self-denial
,
it
makes
us
to
look
out
of
our selves
higher
:
Prayer
acknowledgeth
that
we
have
that
which
we
have
not
of
our selves
,
but
from
him
:
Prayer
argueth
a
necessary
dependance
upon
him
to
whom
we
pray
;
for
if
we
had
it
at
home
,
we
would
not
go
abroad
.
And
then
again
it
doth
us
good
,
because
as
it
gives
God
all
the
glory
,
so
2.
It
exerciseth
our
graces
.
likewise
it
exerciseth
all
the
graces
in
a
man
:
There
is
not
a
grace
,
but
it
is
put
into
the
fire
,
it
is
quickned
and
kindled
by
prayer
.
For
it
sets
faith
on
work
to
believe
the
promise
:
it
sets
hope
on
work
to
expect
the
things
prayed
for
:
it
sets
love
on
work
,
because
we
pray
for
others
that
are
members
of
the
Church
:
it
sets
obedience
on
work
,
because
we
do
it
with
respect
to
Gods
command
:
prayer
sets
humility
on
work
,
we
prostrate
our selves
before
God
,
and
acknowledge
that
there
is
no
goodnesse
or
desert
in
us
:
there
is
not
a
grace
in
the
heart
but
it
is
exercised
in
prayer
.
The
Divel
knowes
it
well
enough
,
and
therefore
of
all
exercises
he
labours
to
hinder
the
exercise
of
prayer
:
for
he
thinkes
then
we
fetch
help
against
him
,
and
indeed
so
we
do
:
for
in
one
prayer
God
is
honoured
,
the
Church
is
benefited
,
grace
is
exercised
,
the
Divel
is
vanquished
:
what
a
world
of
good
is
by
prayer
?
So
that
God
hath
established
this
order
upon
great
reasons
fetched
from
our
own
comfort
and
good
,
and
from
his
glory
.
Since
God
hath
established
this
order
,
away
with
idle
suggestions
partly
carnal
,
and
partly
divellish
:
God
knowes
what
we
want
,
and
God
knew
We
must
pray
,
though
God
know
our
wants
.
before
all
time
what
we
have
need
of
,
and
he
may
grant
it
if
he
will
.
I
but
that
God
that
decreed
,
at
the
same
time
that
he
decreed
to
convey
good
,
at
the
same
time
he
decreed
to
convey
it
this
way
by
prayer
:
therefore
let
us
not
disjoyn
that
which
God
hath
joyned
:
Christ
knew
that
God
decreed
all
,
and
yet
he
spent
whole
nights
in
prayer
;
and
who
knew
Gods
love
more
then
he
?
Yet
because
as
he
was
man
he
was
a
creature
,
because
as
he
was
man
he
received
good
from
his
Father
,
to
shew
his
dependance
he
continually
prayed
,
he
sanctified
every
thing
by
prayer
:
And
all
holy
men
of
God
from
the
beginning
,
the
more
certain
they
were
of
any
thing
by
promise
,
the
more
eager
,
and
earnest
,
and
fervent
they
were
in
prayer
:
it
was
a
ground
of
prayer
,
they
knew
that
this
was
Gods
order
:
therefore
if
they
had
a
promise
,
they
turned
it
into
prayer
presently
.
The
means
of
the
execution
of
Gods
decree
,
and
the
decree
it self
of
the
thing
,
they
fall
under
the
same
decree
;
when
God
hath
decreed
to
do
any
thing
,
he
hath
decreed
to
do
it
by
these
means
;
so
prayer
comes
as
well
within
the
decree
,
as
the
thing
prayed
for
.
In
Ezek.
36.
I
will
do
this
,
but
I
will
be
inquired
of
by
the
house
of
Judah
;
I
will
do
it
,
but
they
shall
aske
me
,
they
shall
seek
to
me
first
.
So
there
is
a
notable
place
,
Phil.
1.
19.
I
know
that
this
shall
turn
to
my
salvation
through
your
prayers
.
We
must
not
then
so
reason
as
to
make
the
chief
cause
to
take
away
the
subordinate
means
;
but
let
us
serve
Gods
purpose
and
providence
;
let
us
serve
Gods
order
:
he
hath
stablished
this
order
and
course
,
let
us
serve
it
;
this
is
the
obedience
of
faith
,
the
obedience
of
a
Christian.
The
second
thing
is
,
that
Doct.
2.
Gods
Children
can
pray
for
themselves
.
Gods
childrn
are
inabled
to
pray
for
themselves
,
I
observe
this
the
rather
,
because
the
vilest
men
that
live
when
they
are
in
trouble
,
as
Pharaoh
,
O
go
to
Moses
,
let
him
pray
for
me
:
he
could
not
pray
for
himself
,
he
was
such
a
desperate
wretched
creature
,
he
knew
that
God
would
not
regard
him
,
therefore
he
saith
,
Go
to
Moses
.
And
so
Simon
Magus
who
was
a
wretch
,
yet
when
Peter
denounced
a
judgment
against
him
,
Pray
thou
,
that
none
of
these
things
light
upon
me
;
you
are
accepted
of
God
,
my
conscience
is
so
full
of
terrour
and
horrour
,
and
so
full
of
sin
,
that
I
dare
not
pray
.
A
wicked
man
may
desire
others
to
pray
for
him
,
but
alas
,
his
conscience
is
surprized
with
horrour
for
his
sins
,
and
his
purposes
are
so
cruel
,
so
earthly
,
and
so
base
,
that
he
knowes
he
cannot
pray
with
acceptance
for
himself
.
Gods
Children
as
they
desire
the
prayers
of
others
,
so
they
can
pray
themselves
;
they
do
not
desire
that
others
should
do
all
,
but
that
they
would
help
together
with
their
prayers
.
Now
the
reason
of
this
,
that
Gods
Children
can
pray
for
themselves
,
and
must
pray
for
themselves
,
it
is
because
they
are
children
,
and
as
soon
as
Reason
Because
they
are
Children
.
ever
they
are
new
born
,
they
are
known
by
their
voyce
,
by
crying
.
A
Child
as
soon
as
he
is
born
he
cryes
:
a
new
born
Child
cryes
as
soon
as
he
is
new
born
,
he
cryes
,
Abba
,
Father
:
he
goes
to
his
Father
presently
.
In
Act.
9.
as
soon
as
Paul
was
converted
,
he
cryes
,
he
goes
to
God
by
prayer
:
therefore
God
when
he
directs
Ananias
to
him
,
saith
he
,
Go
to
such
a
place
,
and
there
thou
shalt
find
Paul
,
he
is
praying
:
as
soon
as
he
is
converted
he
is
praying
.
Gods
children
have
the
Spirit
of
Adoption
,
the
Spirit
of
sons
,
God
is
their
Father
,
and
they
exercise
the
prerogative
,
and
priviledge
they
have
,
they
go
to
their
Father
,
&
cry
to
him
.
In
Zech.
12.
you
have
there
a
promise
,
that
God
would
pour
the
spirit
of
supplication
upon
his
children
,
they
cannot
pray
of
themselves
,
but
God
poures
a
Spirit
of
supplication
into
their
hearts
;
and
his
Spirit
being
poured
into
them
,
they
can
pour
forth
their
prayers
to
him
again
.
The
use
of
this
is
,
not
to
content
our selves
to
turn
over
this
duty
of
Use.
Not
to
put
off
prayer
onely
to
others
.
prayer
to
the
Minister
,
and
to
good
people
,
O
pray
you
for
us
:
I
,
we
do
so
,
but
pray
for
thy self
.
If
thou
wilt
have
another
mans
prayers
do
thee
good
,
thou
must
help
with
thy
own
prayers
,
be
good
thy self
.
Men
turn
it
off
with
slight
phrases
,
and
speeches
,
You
must
pray
for
us
,
&c.
Alas
,
what
will
our
prayes
do
thee
good
,
if
thou
be
a
gracelesse
,
blasphemous
,
carnal
,
brutish
person
,
if
thy
conscience
tell
thee
by
the
light
of
nature
(
for
the
Word
of
God
it
may
be
thou
doest
not
care
for
)
that
thou
art
so
,
what
can
our
prayers
do
thee
good
?
If
thou
mean
to
be
so
:
Though
Noah
,
Daniel
and
Job
,
(
saith
God
)
should
stand
before
me
for
this
people
,
I
would
regard
them
for
themselves
,
I
would
not
hear
them
for
this
people
.
Let
us
be
able
and
willing
to
help
our selves
,
and
then
we
shall
pray
to
some
purpose
.
God
loves
to
hear
the
cries
of
his
Children
;
the
very
broken
cries
of
a
Child
are
more
pleasing
then
the
eloquent
speech
of
a
Servant
.
Sometimes
the
Children
of
God
have
not
the
Spirit
of
prayer
as
at
other
times
;
and
then
they
must
do
as
Ezechias
did
,
they
must
mourn
as
a
Dove
,
and
chatter
as
a
Swallow
:
and
as
Moses
at
the
Red-sea
,
he
cried
,
and
the
Lord
heard
his
prayer
,
though
he
spake
never
a
word
:
so
in
Romans
8.
The
Spirit
teacheth
us
to
sigh
and
groane
.
When
we
cannot
pray
,
we
must
strive
with
our selves
against
unbelief
,
and
deadnesse
of
heart
,
by
all
meanes
possible
.
Sighs
and
groans
are
prayers
to
God
,
My
groanes
and
my
sighs
are
not
hid
from
thee
,
saith
the
Prophet
David
.
And
so
in
Lament.
3.
56.
The
Church
being
in
distresse
,
saith
she
,
Thou
hast
heard
my
voice
,
hide
not
thine
ear
at
my
breathing
.
Sometime
the
Children
of
God
can
onely
sigh
,
and
breath
,
and
groane
to
God
;
for
there
is
such
a
confusion
in
their
thoughts
,
they
are
so
amazed
at
their
troubles
,
they
are
so
surprized
that
they
cannot
utter
a
distinct
prayer
,
and
then
they
sigh
,
and
breath
,
and
groane
,
they
help
themselves
one
way
or
other
.
If
thou
be
a
Child
of
God
,
though
thou
be
opprest
with
grief
,
yet
cry
,
and
groan
to
God
,
strive
against
thy
grief
all
thou
canst
:
and
though
thou
canst
not
crie
distinctly
,
yet
mourn
as
well
as
thou
canst
,
and
God
knowes
the
groanes
of
his
own
Spirit
,
and
those
cries
are
eloquent
in
his
eares
,
they
pierce
Heaven
.
But
this
being
but
supposed
as
a
ground
,
The
third
Observation
is
,
As
God
conveys
all
blessings
by
prayer
,
And
Gods
Children
have
a
Spirit
of
prayer
:
So
Gods
Children
desire
the
prayers
of
others
,
and
it
is
the
duty
of
others
to
pray
for
them
.
You
also
helping
by
your
prayer
for
us
.
Christians
ought
to
help
one
another
by
prayer
.
The
holy
and
Blessed
Apostle
was
sure
of
Gods
love
to
him
,
and
of
his
Doct.
Christians
ought
to
help
one
another
by
prayer
.
care
of
him
;
yet
notwithstanding
he
was
as
sure
that
God
would
use
both
the
prayers
of
himself
and
others
to
continue
this
his
goodnesse
to
him
,
and
therefore
the
greater
faith
,
the
greater
care
of
prayer
;
and
where
there
is
no
care
of
prayer
either
of
our
own
or
of
others
for
us
,
there
is
no
faith
at
all
.
There
is
an
article
of
our
faith
which
I
think
is
little
believed
,
thought
it
be
said
over-much
,
and
heard
often
,
yet
it
is
little
practised
,
I
believe
the
communion
of
Saints
.
Is
there
a
Communion
of
Saints
?
wherein
doth
this
Communion
stand
?
among
many
other
things
in
this
,
that
one
St.
prayes
for
another
.
This
is
one
branch
of
the
Communion
of
Saints
,
as
they
communicate
in
priviledges
:
for
they
are
all
the
sons
of
God
,
they
are
all
heirs
of
heaven
,
they
are
all
members
of
Christ
,
they
are
all
redeemed
by
the
blood
of
Christ
;
and
so
all
other
priviledge●
belong
to
all
alike
:
as
there
is
a
communion
in
priviledges
,
so
there
is
a
communion
in
duties
one
to
another
,
one
prayes
for
another
,
there
is
a
mutuall
entercourse
of
duty
:
and
those
that
truly
believe
the
communion
of
Saints
,
do
truly
practise
the
duties
belonging
to
that
blessed
society
,
that
is
,
they
one
pray
for
another
.
I
meane
here
on
earth
:
here
we
have
a
command
,
here
we
have
a
promise
,
here
we
have
mutuall
necessities
,
I
have
need
of
them
,
and
they
have
need
of
me
,
we
have
need
one
of
another
.
In
heaven
there
is
no
such
necessity
;
yet
there
may
be
(
as
Divines
grant
)
a
generall
wish
for
the
Church
;
because
the
Saints
want
their
bodies
,
and
A
general
desire
in
Heaven
.
because
they
want
the
accomplishment
of
the
elect
.
Where
there
is
want
of
happinesse
,
there
will
be
a
generall
desire
that
God
would
accomplish
these
daies
of
sin
;
but
for
any
particular
necessities
of
ours
,
they
cannot
know
them
.
Abraham
hath
forgotten
us
,
and
Israel
knows
us
not
.
There
is
a
communion
of
Saints
,
and
this
blessed
communion
and
society
trade
this
way
in
praying
for
one
another
.
God
commands
that
we
should
pray
one
for
another
.
Every
Christian
is
a
Priest
,
and
a
Prophet
:
now
the
Priests
duty
was
to
pray
,
and
the
Prophets
duty
was
to
pray
.
Now
as
the
Priest
carried
the
tribes
on
his
brest
,
onely
to
signifie
that
he
had
them
in
his
heart
,
and
that
he
was
a
type
of
Christ
who
hath
us
in
his
heart
alway
in
heaven
to
make
intercession
for
us
;
so
in
some
sense
every
true
Christian
is
a
Priest
,
he
must
carrie
the
Church
and
people
of
God
in
his
heart
,
he
must
have
a
care
of
others
,
he
must
not
onely
pray
for
himself
,
but
for
others
,
as
he
himself
would
have
interest
in
the
Common
prayer
,
Our
Father
,
as
Christ
teacheth
us
.
Not
that
a
Christan
may
not
say
,
My
Father
,
when
we
have
particular
ground
and
occasion
to
go
to
God
;
but
Chrst
being
to
direct
the
Church
of
God
,
he
teacheth
us
to
say
,
Our
Father
:
there
is
therefore
a
regard
to
be
had
by
every
true
Christian
of
the
estate
of
others
.
The
reason
is
,
Gods
Children
sometimes
cannot
so
well
pray
,
though
Reason
.
Gods
children
cannot
so
well
pray
for
themselves
sometimes
.
they
have
alway
a
spirit
of
prayer
,
that
they
can
groane
to
God
,
yet
in
some
cases
they
cannot
so
well
pray
for
themselves
;
as
in
sicknesse
.
Affliction
is
a
better
time
to
pray
in
then
sicknesse
:
for
affliction
gathers
and
unites
the
spirits
together
,
it
makes
a
man
more
strong
to
pray
to
God
;
but
sicknesse
distempers
the
powers
of
the
soul
:
it
distempers
the
instruments
that
the
soul
works
by
,
it
distempers
the
animall
spirits
which
the
understanding
As
in
sicknesse
.
useth
:
they
are
inflamed
,
and
distempered
,
and
confused
.
Now
the
spirits
that
are
the
instruments
of
the
soul
being
troubled
with
sicknesse
,
sicknesse
is
not
so
fit
a
time
for
a
man
to
pray
for
himself
(
though
God
hear
the
groanes
of
his
Spirit
,
as
David
saith
,
My
sighs
are
not
hid
from
thee
:
yet
notwithstanding
it
is
good
at
this
time
to
send
for
those
that
can
make
a
more
distinct
prayer
,
(
though
it
may
be
they
be
great
Christians
)
therefore
saith-Saint
James
James
,
5.
13
,
14.
Is
any
man
afflicted
,
let
him
pray
:
is
any
man
sick
,
let
him
send
for
the
Elders
of
the
Church
,
and
let
them
pray
for
him
;
not
that
he
is
not
able
to
pray
for
himself
,
but
let
them
help
by
joyning
together
with
him
to
God
,
And
the
prayer
of
faith
shall
save
the
sick
,
and
the
Lord
shall
raise
him
up
.
Nay
,
I
add
more
,
(
for
the
illustration
of
the
point
)
it
is
so
true
that
God
regards
the
prayers
of
one
for
another
,
that
he
regards
the
prayer
of
weak
ones
,
for
grand
ones
,
great
Christians
are
helped
by
mean
ones
:
yea
,
Pastors
are
helped
by
the
people
,
St.
Paul
a
man
eminent
in
grace
and
place
,
a
grand
Christian
,
and
for
place
an
Apostle
,
yet
he
was
helped
by
the
prayers
of
the
weak
Corinthians
:
so
that
a
weak
Christian
in
grace
and
place
,
may
help
a
greater
Christian
then
himself
both
in
grace
and
in
place
.
Parents
are
helped
by
the
prayers
of
their
Children
:
Magistrates
by
those
that
are
under
them
,
the
rich
are
helped
by
those
that
are
poore
,
the
Ministers
by
the
prayers
of
the
people
,
You
helping
by
your
prayers
.
The
prayers
of
the
people
prevail
for
the
Ministers
:
for
though
there
be
a
civill
difference
which
shall
all
end
in
Death
,
yet
notwithstanding
in
the
Communion
of
Saints
,
there
is
no
difference
.
A
poore
man
may
be
rich
in
faith
,
as
St
James
saith
,
and
one
may
have
as
much
credit
in
the
Court
of
heaven
as
another
.
As
St.
Austin
saith
well
,
God
hath
made
the
rich
for
the
poor
,
and
the
poor
for
the
rich
:
the
rich
to
relieve
the
poor
,
and
the
poor
to
pray
for
the
rich
:
for
herein
one
is
accepted
for
another
.
St.
Paul
stands
much
upon
the
vertue
,
and
efficacy
of
the
prayers
of
the
People
to
pray
for
the
Ministers
.
Corinthians
,
for
himself
a
great
Apostle
.
And
so
in
Rom.
15.
I
beseech
you
for
the
love
of
Christ
,
and
for
the
blessed
work
of
the
Spirit
,
strive
by
Prayer
together
with
us
.
As
ever
you
felt
Christ
do
good
to
you
,
and
as
ever
you
felt
the
efficacy
of
the
Spirit
,
strive
with
God
,
wrastle
by
prayer
for
me
;
and
so
in
every
Epistle
he
begs
their
prayers
.
And
Ministers
need
the
prayers
of
people
to
God
,
as
well
as
any
other
,
or
rather
more
;
for
as
God
conveys
much
good
to
others
by
them
,
so
Satan
malignes
them
more
then
other
men
:
Aime
not
at
small
nor
great
,
but
at
the
King
of
Israel
,
pick
out
him
:
so
the
Devill
aimes
not
at
small
nor
great
,
but
at
the
Guides
of
Gods
people
,
at
the
Leaders
of
his
armie
.
I
will
smite
the
Shepherd
,
and
the
sheep
shall
be
scattered
.
Therefore
pray
for
them
,
that
they
may
have
abilities
,
that
they
may
have
parts
and
gifts
,
and
that
they
may
have
a
willing
mind
,
a
large
For
what
to
pray
for
them
.
heart
to
use
them
,
that
they
may
have
successe
in
using
them
,
that
they
may
have
strength
of
the
outward
man
,
that
they
may
have
protection
from
unreasonable
men
;
Pray
for
us
,
that
we
may
be
delivered
from
unreasonable
,
and
absurd
men
,
2
Thessalonians
3.
Absurd
men
;
for
none
but
absurd
men
will
wrong
those
that
God
conveys
so
much
good
by
,
as
he
doth
by
the
Ministery
:
it
is
their
lot
to
be
vexed
with
such
men
oft-times
,
and
therefore
pray
for
us
.
What
is
the
reason
of
this
,
that
mean
Christians
may
help
great
Christians
by
their
prayers
?
God
will
have
it
thus
:
great
Christians
have
not
the
Spirit
of
prayer
alike
at
all
times
(
though
it
be
supposed
they
have
it
,
yet
)
the
more
help
Reason
.
Christians
〈◊〉
not
the
Spirit
of
prayer
all
times
a
like
.
there
is
,
the
more
hands
are
put
to
the
work
,
the
sooner
it
is
dispatched
.
As
in
the
removing
of
a
burden
,
the
more
joyn
together
,
the
sooner
it
is
remoed
;
and
so
in
the
drawing
of
any
thing
,
the
more
hands
,
the
speedier
dispatch
.
So
when
we
would
draw
blessings
from
heaven
,
the
more
prayers
there
be
that
offer
violence
to
God
,
the
more
we
draw
from
him
.
If
it
be
a
judgment
that
hangs
over
our
heads
,
the
more
there
be
that
labour
to
put
away
the
judgment
by
prayer
,
&
to
remove
the
cloud
that
hangs
over
our
heads
,
the
sooner
it
passeth
by
:
many
help
much
,
as
many
brands
make
a
great
fire
;
and
many
little
rivers
running
into
a
common
channell
,
they
make
the
river
swell
greater
:
so
prayer
is
strong
when
it
is
carried
by
the
spirits
of
many
:
yea
,
those
that
are
not
(
perhaps
)
so
well
experienced
.
But
,
as
I
said
,
sometimes
men
not
only
great
in
place
,
but
great
in
grace
,
need
the
help
of
others
;
the
Spirit
of
prayer
is
not
in
a
like
measure
in
them
,
sometime
they
are
too
secure
,
sometime
they
are
too
presumptious
,
sometime
too
negligent
and
carelesse
in
stirring
up
the
Grace
of
God
in
them
,
sometime
they
are
prone
to
be
lifted
up
too
much
,
sometime
to
be
cast
down
too
much
.
If
this
be
so
,
what
a
benefit
is
this
then
to
have
the
help
of
others
?
when
oft-times
a
man
meaner
in
gifts
may
have
as
great
a
measure
of
the
Spirit
of
prayer
as
another
.
Prayer
it
is
not
a
work
of
gifts
,
but
of
grace
:
it
is
a
work
of
a
broken
heart
,
of
a
believing
heart
.
Prayer
not
a
work
of
gifts
,
but
of
Grace
.
And
in
prayer
there
be
diverse
gifts
which
are
far
more
eminent
in
one
then
in
another
,
yet
all
excellent
good
in
their
kind
:
some
have
the
gift
to
be
fluent
,
to
be
large
in
words
,
in
explication
of
themselves
:
some
men
have
not
so
much
in
that
,
but
they
have
a
broken
heart
:
some
again
Diverse
gifts
in
Prayer
.
have
it
in
zeal
,
and
earnestnesse
of
affections
:
so
that
there
is
something
in
the
very
action
of
prayer
which
helps
in
many
:
one
helps
with
his
ability
,
with
his
large
gift
of
Speech
:
another
with
his
humble
and
broken
spirit
:
another
with
his
zeal
and
ardencie
to
wrastle
,
and
strive
with
God
to
get
a
blessing
.
Moses
was
a
man
of
a
stammering
tongue
,
and
yet
Moses
was
a
man
for
prayer
:
Aaron
and
Hur
were
silent
,
and
were
fain
to
hold
up
his
hands
,
but
Moses
must
pray
,
and
yet
Moses
was
no
man
of
eloquence
,
and
he
pretends
that
for
his
excuse
when
he
was
to
go
to
Pharaoh
.
Therefore
it
is
a
matter
of
the
heart
,
a
matter
of
grace
,
of
humilitie
,
of
strong
faith
,
and
not
a
matter
of
words
,
though
that
be
a
speciall
gift
too
.
God
will
have
it
thus
in
his
wise
dispensation
,
because
he
will
have
every
man
esteemed
,
and
because
he
will
have
no
man
to
be
proud
,
he
will
Reason
.
To
humble
great
Christians
.
humble
his
own
to
let
them
know
that
they
stand
in
need
of
the
prayers
of
the
weakest
.
Every
man
in
the
Church
of
God
hath
some
gifts
,
that
none
should
be
despised
:
and
none
have
all
gifts
,
that
none
should
presume
over-much
and
be
proud
.
In
the
Church
of
God
,
in
the
Body
of
Christ
there
is
no
idle
member
:
in
the
communion
of
Saints
there
is
none
unprofitable
,
every
one
can
do
good
in
his
kind
.
God
will
have
this
,
because
he
will
have
none
despised
.
It
was
a
fault
in
St.
Jame's
time
,
The
brother
of
high
degree
did
despise
the
brother
of
low
Reason
.
To
raise
up
we●…
Christians
degree
,
that
is
,
the
rich
Christians
despised
the
poore
Christians
:
but
saith
Saint
James
,
Hath
not
God
chosen
the
poore
in
the
World
,
rich
in
faith
?
Now
faith
is
the
ground
of
prayer
.
It
is
a
fault
in
all
times
,
men
have
swelling
conceits
against
the
meaner
sort
,
and
undervalue
them
.
God
will
not
have
it
so
,
he
will
have
us
see
that
we
stand
in
need
of
the
meanest
Christians
,
and
by
this
he
will
raise
up
the
dejected
spirit
of
weak
Christians
.
What
a
comfort
is
it
then
,
that
I
should
be
able
to
help
the
greatest
man
in
the
World
?
that
he
should
be
beholding
to
me
for
that
duty
?
So
it
abaseth
the
greatest
,
that
they
stand
in
need
of
the
meanest
and
it
raiseth
the
meanest
,
that
the
greatest
are
helped
by
them
,
and
it
knits
all
into
a
sweet
communion
.
For
when
a
great
Christian
shall
think
,
yonder
poore
Christian
,
he
is
gracious
in
the
Court
of
heaven
,
howsoever
he
be
neglected
in
the
world
,
he
may
do
me
good
by
his
prayers
;
It
will
make
him
esteem
and
value
him
the
more
,
and
it
will
make
him
value
his
friendship
;
he
will
not
disparage
him
,
he
will
not
grieve
the
spirit
of
such
a
one
whose
prayer
may
prevail
with
God
,
and
draw
down
a
blessing
for
him
.
We
see
here
the
Corinthians
help
the
Apostle
by
their
prayers
.
You
see
the
reason
of
it
,
that
God
will
knit
Christians
together
:
and
humble
them
that
think
themselves
great
,
and
that
he
might
comfort
every
mean
Christian.
Therefore
let
no
Christian
slight
his
own
prayers
,
no
not
those
that
Use.
Let
no
man
slight
his
own
prayers
.
are
young
ones
.
That
great
divine
Paulus
Phagius
,
who
was
a
great
Hebrecian
in
his
time
,
and
one
that
helped
to
restore
the
Gospel
in
England
:
it
was
a
good
speech
of
him
,
he
was
wont
to
say
:
I
wish
the
prayers
of
younger
Scholars
;
for
their
souls
are
not
tainted
with
sin
,
and
God
often
hears
the
poore
young
ones
(
that
are
not
tainted
,
and
soiled
with
the
sins
of
the
World
,
as
others
are
)
sooner
then
others
,
a
weak
Christian
that
hath
not
a
politick
head
,
and
a
divellish
spirit
;
meaner
persons
that
are
but
young
ones
,
they
have
more
acquaintance
(
many
times
)
with
God
then
others
;
despise
not
the
prayer
of
any
.
And
let
none
despise
his
own
prayer
.
Shall
I
pray
to
God
(
will
some
say
?
)
I
pray
do
you
pray
for
me
.
Why
dost
thou
not
pray
for
thy self
?
I
am
unworthy
.
Unworthy
?
dost
thou
so
basely
esteem
of
it
,
when
God
is
not
onely
willing
that
thou
shouldest
pray
for
thy self
,
but
requires
thee
to
pray
for
others
?
hast
thou
so
base
an
esteem
of
this
incense
?
Let
my
prayers
be
directed
in
thy
sight
as
incense
,
saith
David
.
God
esteemes
this
as
odour
,
and
wilt
thou
say
,
I
am
not
worthy
?
abase
not
that
which
he
hath
vouchsafed
so
to
honour
.
God
esteemes
so
highly
of
it
,
that
he
will
not
only
hear
thy
prayers
for
thy self
,
but
for
others
.
Again
,
there
is
no
pretence
for
any
man
to
be
idle
in
the
profession
of
Religion
.
Thou
hast
not
riches
,
thou
canst
not
give
,
thou
hast
not
place
,
Use
2.
None
to
be
idle
in
the
profession
of
religion
.
thou
canst
not
shew
countenance
to
others
;
but
if
thou
be
a
Child
of
God
,
thou
hast
the
Spirit
of
prayer
,
the
Spirit
of
Adoption
,
the
Spirit
of
a
son
in
thee
,
which
enables
thee
to
pray
for
thy self
and
others
:
there
is
no
Christian
but
he
may
do
this
;
you
also
helping
together
by
your
prayers
for
me
.
The
fourth
and
last
observation
out
of
these
words
is
,
that
Prayer
is
a
prevailing
course
with
God
.
It
prevailes
for
the
removing
of
ill
,
or
for
the
preventing
of
ill
,
or
for
the
Doct.
4.
Prayer
prevails
with
God
.
obtaining
of
good
;
I
shall
be
delivered
,
I
shall
be
continued
in
the
state
of
deliverance
,
but
yet
you
must
pray
,
your
prayers
will
obtain
and
beg
this
of
God
.
Prayer
is
a
prevailing
course
,
because
,
as
I
said
,
it
is
obedience
to
Gods
order
:
he
bids
us
call
upon
him
,
and
he
will
hear
us
;
prayer
binds
him
with
Reas.
1.
It
is
obedience
to
Gods
order
,
his
own
promise
:
Lord
,
thou
canst
not
deny
thy self
,
thou
canst
not
deny
thy
promise
,
thou
hast
promised
to
be
near
all
those
that
call
upon
thee
in
truth
:
and
though
with
much
weaknesse
,
yet
we
call
upon
thee
in
truth
,
therefore
we
cannot
but
be
perswaded
of
thy
goodnesse
that
thou
wilt
be
near
us
:
so
it
is
a
prevailing
course
,
because
it
is
obedience
to
Gods
order
.
And
it
is
a
prevailing
course
,
because
likewise
it
sets
God
on
work
.
Reason
2.
It
sets
God
on
work
.
Faith
,
that
is
in
the
heart
,
and
that
sets
prayer
on
work
(
for
prayer
is
nothing
but
the
voyce
of
faith
,
the
flame
of
faith
,
the
fire
is
in
the
heart
and
spirit
,
but
the
voyce
,
the
flame
,
the
expression
of
faith
,
is
prayer
,
faith
in
the
heart
sets
prayer
on
work
)
what
doth
prayer
?
that
goes
into
heaven
,
it
pierceth
heaven
,
and
that
sets
God
on
work
:
because
it
brings
him
his
promise
,
it
brings
him
his
nature
.
Thy
nature
is
to
be
Jehovah
,
good
and
gracious
,
and
merciful
to
thine
,
thy
promise
is
answerable
to
thy
nature
,
and
thou
hast
made
rich
and
precious
promises
.
As
faith
sets
prayer
on
work
,
so
prayer
sets
God
on
work
,
and
when
God
is
set
on
work
by
prayer
(
as
prayer
must
needs
bind
him
,
bringing
himself
to
himself
,
bringing
his
word
to
him
:
every
man
is
as
his
work
,
and
his
word
is
as
himself
)
God
being
set
on
work
,
he
sets
all
on
work
,
he
sets
heaven
and
earth
on
work
,
when
he
is
set
on
work
by
prayer
,
therefore
it
is
a
prevailing
course
;
he
sets
all
his
attributes
on
work
for
the
deliverance
and
rescue
of
his
Church
from
danger
,
and
for
the
doing
of
any
good
,
he
sets
his
mercy
and
goodnesse
on
work
,
and
his
Love
,
and
whatsoever
is
in
him
.
You
see
then
why
it
is
a
prevailing
course
,
because
it
is
obedience
to
God
,
and
because
it
sets
God
on
work
,
it
overcomes
him
which
overcomes
all
,
it
overcomes
him
that
is
omnipotent
.
We
see
the
woman
of
Canaan
,
she
overcame
Christ
by
the
strength
that
she
had
from
Christ
.
And
Moses
he
overcame
God
,
Let
me
alone
,
why
dost
thou
presse
me
?
Let
me
alone
.
It
offers
violence
to
God
,
it
prevails
with
him
,
and
that
which
prevails
with
God
,
prevails
with
all
things
else
:
the
prayer
of
faith
hath
the
promise
:
The
prayer
of
a
righteous
man
(
in
faith
)
it
prevails
much
,
saith
St.
James
.
Consider
now
,
if
the
prayer
of
one
righteous
man
prevail
much
,
what
shall
the
prayer
of
many
righteous
men
do
?
as
St.
Paul
saith
here
,
my
prayers
and
your
prayers
being
joyned
together
must
needs
prevail
.
For
instances
,
the
Scripture
is
full
of
them
,
how
God
hath
vouchsafed
Instances
of
prevalencie
of
prayer
.
deliverance
by
the
help
of
prayer
.
I
will
give
but
a
few
instances
of
former
time
,
and
some
considerations
of
later
time
.
For
former
times
,
in
Exod.
17.
you
see
when
Amaleck
set
upon
the
people
,
Moses
did
more
good
by
prayer
then
all
the
army
by
fighting
;
as
long
as
Moses
hands
were
held
up
by
Aaron
and
Hur
,
the
people
of
God
prevailed
,
a
notable
instance
to
shew
the
power
of
prayer
.
In
2.
Chron.
14.
Asa
prayed
to
God
,
and
presseth
God
with
arguments
,
and
the
people
of
God
prevail
.
In
2.
Chron.
20.
there
you
have
good
King
Jehosaphat
,
he
prayes
to
God
,
and
he
brings
to
God
his
former
experience
,
he
presseth
God
with
his
covenant
,
with
his
nature
,
and
the
like
arguments
spoken
of
before
:
and
then
he
complaines
of
their
necessity
,
Lord
,
we
know
not
what
to
do
,
our
eyes
are
towards
thee
.
And
Gods
opportunity
is
when
we
are
at
the
worst
,
and
at
the
lowest
,
then
he
is
near
to
help
,
We
know
not
what
to
do
,
but
our
eyes
are
towards
thee
,
saith
that
blessed
King
,
and
then
he
prevailed
.
So
the
Prophet
Isay
and
Hezechias
,
they
both
joyn
together
in
prayer
to
God
,
and
God
heard
the
Prophet
,
and
the
prayer
of
the
King
,
they
spread
the
letter
before
the
Lord
,
and
prayed
to
God
when
Rabshakeh
rayled
against
God
,
and
they
prevailed
mightily
.
Hester
was
but
a
woman
,
and
a
good
woman
she
was
,
the
Church
was
in
extremity
in
her
time
,
she
takes
this
course
,
she
fasted
and
prayed
,
she
and
her
people
,
and
we
see
what
an
excellent
issue
came
of
it
the
confusion
of
proud
Haman
,
and
the
deliverance
of
the
Church
.
In
Act.
12.
Herod
having
good
successe
in
the
beheading
of
James
,
being
flushed
with
the
blood
of
James
,
he
would
needs
set
upon
Peter
too
:
the
Church
fearing
the
losse
of
so
worthy
a
pillar
,
falls
to
praying
;
see
the
issue
of
it
,
God
struck
him
presently
.
Wo
be
to
the
birds
of
prey
,
when
Gods
Turtle
mourns
!
when
Gods
Turtle
,
the
Church
mourns
,
and
prayes
to
God
,
wo
be
to
those
birds
that
violently
prey
on
the
poor
Church
!
Wo
be
to
Herod
,
and
all
bloody
persecuting
Tyrants
!
wo
be
to
all
malignant
despisers
of
the
Church
,
when
the
Church
begins
to
pray
!
For
though
she
direct
not
her
prayers
against
them
in
particular
,
yet
it
is
enough
that
she
prayes
for
her self
,
and
her self
cannot
be
delivered
without
the
confusion
of
her
enemies
:
you
see
these
instances
of
old
.
I
will
name
but
some
of
later
times
,
what
hath
not
prayer
done
?
Let
us
not
be
discouraged
:
prayer
can
scatter
the
enemies
,
&
move
God
to
command
the
winds
,
and
the
waters
,
and
all
against
his
enemies
.
What
cannot
prayer
do
,
when
the
people
of
God
have
their
hearts
quickned
,
and
raised
to
pray
?
Prayer
can
open
heaven
,
prayer
can
open
the
womb
;
prayer
can
open
the
Prison
,
and
strike
off
the
fetters
,
it
is
a
pick-lock
.
We
see
in
Act.
16.
when
St.
Paul
was
cast
in
Prison
,
he
prayed
to
God
at
midnight
,
and
God
shakes
the
foundations
of
the
Prison
,
and
all
flies
open
.
So
St.
Peter
was
in
Prison
,
he
prayes
,
and
the
Angel
delivers
him
.
What
cannot
prayer
do
?
it
is
of
an
omnipotent
power
,
because
it
prevails
with
an
omnipotent
and
almighty
God
.
Oh
that
we
were
perswaded
of
this
!
but
our
hearts
are
so
full
of
Atheisme
naturally
,
that
we
think
not
of
it
:
we
think
not
that
there
is
such
efficacy
in
prayer
:
but
we
cherish
base
conceits
,
God
may
if
he
will
,
&c.
and
put
all
upon
him
,
and
never
serve
his
providence
and
command
,
who
commands
us
to
call
upon
him
,
and
who
will
do
things
in
his
providence
,
but
he
will
do
them
in
this
order
;
we
must
pray
first
to
acknowledge
our
dependance
upon
him
.
If
we
were
throughly
convinced
of
the
prevailing
power
of
prayer
,
what
good
might
be
done
by
it
,
as
there
hath
been
in
former
times
?
certainly
,
we
would
beg
of
God
above
all
things
the
spirit
of
supplication
.
And
if
we
have
the
spirit
of
prayer
,
we
can
never
be
miserable
:
if
a
man
have
the
spirit
of
prayer
,
whatsoever
he
want
he
causeth
it
from
heaven
,
he
can
beg
it
by
prayer
:
and
if
he
want
the
thing
he
can
beg
contentation
,
he
can
beg
patience
,
he
can
beg
grace
,
and
beg
acquaintance
with
God
:
and
acquaintance
with
God
it
will
put
a
glory
upon
him
.
It
is
such
a
thing
as
all
the
world
cannot
take
from
us
,
they
cannot
take
God
from
us
,
they
cannot
take
prayer
from
us
:
if
we
were
convinced
of
this
we
would
be
much
in
prayer
,
in
private
prayer
,
in
publick
prayer
,
for
our selves
,
for
the
Church
of
God
.
The
Church
of
God
now
abroad
,
you
see
,
is
in
combustion
:
if
the
To
pray
for
the
Church
abroad
.
Spirit
of
God
in
any
measure
and
degree
be
in
our
breasts
,
we
will
sympathize
with
the
state
of
the
Church
.
We
wish
them
wel
it
may
be
:
but
wishes
are
one
thing
,
and
prayer
is
another
:
doest
thou
pray
for
the
Church
?
if
we
could
pray
for
the
Church
it
would
be
better
:
we
should
do
more
good
with
our
prayers
at
home
,
then
they
shall
do
by
fighting
abroad
:
as
Moses
did
more
good
in
the
mount
by
prayer
,
then
they
did
in
the
valley
by
fighting
:
undoubtedly
it
would
be
so
.
We
may
fear
the
lesse
successe
the
spirits
of
men
are
so
flat
and
so
dead
this
way
.
The
time
hath
been
not
long
since
that
we
have
been
stirred
up
more
to
pray
,
upon
the
apprehension
of
some
fears
,
to
pray
with
earnestnesse
and
feeling
,
expressing
some
desire
in
wishing
their
welfare
:
but
now
a
man
can
hardly
converse
with
any
that
have
so
deep
an
apprehension
as
they
have
had
in
former
times
.
Now
therefore
,
as
we
desire
to
have
interest
in
the
good
of
the
Church
,
How
to
present
the
Church
in
our
prayers
to
God
.
so
let
us
remember
to
present
the
estate
of
the
Church
to
God
.
And
let
us
present
the
Church
of
God
to
him
as
his
own
,
as
his
Turtle
,
as
his
Love
.
You
know
when
they
would
move
Christ
,
they
tell
him
,
Him
whom
thou
lovest
,
is
sick
:
Lazarus
whom
thou
lovest
.
So
,
Lord
,
her
whom
thou
lovest
,
the
Church
,
whom
thou
gavest
thy
Son
to
redeem
with
his
blood
;
the
Church
to
whom
thou
hast
given
thy
Spirit
to
dwell
in
:
the
Church
wherein
thou
hast
thy
habitation
amongst
men
:
the
Church
that
onely
glorifieth
thee
,
and
in
whom
thou
wilt
be
eternally
glorified
in
heaven
,
that
Church
is
sick
,
it
is
weak
,
it
is
in
distresse
,
it
is
in
hazard
.
Let
us
make
conscience
of
this
dutie
,
let
us
help
the
Church
with
our
prayers
.
Saint
Paul
saith
,
I
shall
be
delivered
,
together
with
the
help
of
your
prayers
.
Without
doubt
the
Church
should
be
delivered
,
if
we
had
the
grace
to
help
them
with
our
prayers
.
And
God
will
so
glorifie
the
blessed
exercise
of
calling
upon
him
,
that
we
(
I
say
)
shall
do
more
good
at
home
,
then
they
shall
do
abroad
:
let
us
believe
this
,
it
is
Gods
manner
of
dealing
.
In
the
book
of
Judges
,
in
that
story
of
the
Benjamites
,
concerning
the
wrong
done
to
the
Priests
concubine
:
the
rest
of
the
Tribes
of
Israel
,
when
they
set
on
the
Benjamites
,
they
asked
counsell
of
God
twice
,
and
went
against
them
,
and
were
discomfited
:
but
the
third
time
they
come
to
God
,
Judg.
20.
26.
Then
all
the
Children
of
Israel
came
to
the
house
of
the
Lord
,
and
wept
,
and
sat
there
before
the
Lord
:
and
fasted
that
day
till
the
evening
.
They
thought
because
they
had
a
good
cause
,
they
might
without
fasting
and
prayer
,
and
without
seeking
to
the
Lord
prevail
,
and
therefore
they
went
against
them
twice
,
and
were
shamefully
foiled
to
their
great
losse
:
but
when
at
the
last
they
came
and
humbled
themselves
before
God
,
and
fasted
,
end
enquired
of
God
the
cause
of
that
ill
,
after
that
they
had
a
glorious
victory
.
Christ
tells
his
Disciples
,
that
there
were
some
kind
of
Divells
that
will
not
be
cast
out
but
by
fasting
and
prayer
:
so
there
are
some
kind
of
miseries
,
some
kind
of
calamities
,
some
kind
of
sins
,
that
will
not
be
overcome
,
and
which
God
will
not
deliver
the
Church
from
but
by
fasting
and
prayer
.
And
so
for
private
Christians
,
they
have
some
sins
that
are
master-sins
,
personall
sins
;
it
is
not
a
slight
prayer
,
and
a
wish
that
will
mortifie
them
,
there
must
be
fasting
and
prayer
,
and
humiliation
,
and
that
way
those
divells
are
cast
out
.
I
would
we
were
perswaded
of
it
that
it
is
such
a
prevailing
thing
,
holy
prayer
,
to
help
our selves
in
sin
;
and
to
help
us
in
misery
,
to
help
the
Church
of
God
.
Well
,
since
the
prayers
even
of
the
meanest
Christians
are
so
prevailing
,
Use.
Not
to
grieve
the
spirit
in
any
.
let
us
learn
to
respect
them
;
for
,
as
they
can
pray
,
so
their
prayers
will
prevail
.
And
take
heed
we
grieve
not
the
Spirit
of
God
in
any
poor
Saint
,
that
so
they
may
pray
for
us
with
willingnesse
and
cheerfulnesse
.
do
but
consider
what
a
blessing
it
is
to
have
a
stock
going
,
to
have
our
part
in
the
common
stock
,
as
there
is
a
common
stock
of
prayer
in
the
Church
,
every
Christian
can
pray
,
and
pray
prevailingly
.
What
a
blessing
is
it
to
be
a
good
Christian
,
to
have
a
portion
in
the
prevailing
prayers
of
others
?
That
when
a
man
is
dead
and
dull
,
and
unfit
himself
,
this
may
comfort
him
that
others
have
the
spirit
of
zeal
,
and
will
supply
his
want
,
it
is
a
blessed
thing
.
Let
us
consider
the
excellency
of
this
duty
of
prayer
,
from
the
prevalency
of
it
,
to
whet
us
on
to
the
exercise
of
it
.
It
is
a
happinesse
to
have
a
part
in
it
,
it
is
a
blessing
whereby
we
can
do
good
to
others
,
we
can
reach
them
that
are
many
hundred
miles
off
,
those
that
be
at
the
farthest
end
of
the
world
:
when
we
cannot
reach
them
otherwaies
we
can
reach
them
by
prayer
:
we
cannot
speak
to
them
,
they
are
far
off
,
but
we
can
speak
to
God
for
them
,
and
he
can
convey
that
good
to
them
that
we
desire
,
what
a
blessed
condition
is
this
?
But
some
man
may
say
,
How
shall
I
know
that
I
can
pray
,
that
I
am
Quest.
How
to
know
whether
our
prayers
help
the
Church
.
in
a
state
to
help
the
Church
of
God
,
and
to
prevail
for
it
by
my
prayers
?
I
answer
,
First
of
all
thou
shalt
know
it
if
thou
be
as
willing
to
help
otherwise
if
thou
canst
,
as
well
as
by
prayer
.
St.
James
speaks
in
his
time
Answ.
1.
When
we
help
them
otherwise
as
we
are
able
.
of
certain
men
that
would
feed
the
poore
people
of
God
with
good
words
;
Now
good
words
are
good
cheap
,
but
they
will
do
nothing
,
they
will
buy
nothing
,
they
will
not
cloath
,
nor
feed
.
So
Saint
James
tells
them
,
that
that
is
but
a
dead
faith
.
So
there
are
a
company
that
will
onely
pray
for
the
Church
when
they
are
able
to
do
otherwaies
,
when
they
have
countenance
,
and
estate
,
and
riches
,
and
friends
,
and
place
,
and
many
things
that
they
might
improve
for
the
good
of
others
,
and
for
the
good
of
the
Church
.
Some
will
be
ready
to
say
,
I
pray
for
the
Church
,
and
I
will
pray
:
I
,
but
art
thou
not
able
to
do
somewhat
else
?
St.
Paul
when
he
wishes
them
to
pray
for
him
,
he
means
not
onely
prayer
,
but
that
duty
implies
to
do
all
that
they
pray
for
,
to
help
their
prayers
,
or
else
it
is
a
mocking
of
God
.
If
thou
pray
aright
for
the
Church
,
thou
art
willing
to
relieve
them
;
if
thou
pray
for
thy
friend
,
thou
art
willing
to
help
him
,
and
succour
him
:
if
thou
pray
for
any
,
thou
art
willing
to
countenance
them
.
That
is
one
tryal
;
which
discovers
many
to
be
hypocrites
:
if
their
prayers
were
worth
any
thing
,
and
the
times
stood
in
need
of
them
,
it
is
likely
they
should
not
have
them
,
because
they
only
give
good
words
,
and
nothing
else
.
Again
,
he
that
is
in
a
state
of
prayer
,
he
must
be
such
a
one
as
must
relinquish
in
his
purpose
all
wicked
,
blasphemous
,
scandalous
,
unthrifty
To
leave
evit
courses
.
courses
whatsoever
,
he
that
purposeth
to
please
God
,
and
to
have
his
prayer
accepted
of
God
,
he
must
leave
all
.
For
,
as
the
Psalmist
saith
,
If
I
regard
iniquity
in
my
heart
,
the
Lord
will
not
hear
my
prayer
.
For
a
man
to
come
with
a
petition
to
God
,
with
a
purpose
to
offend
him
,
is
to
come
to
practise
treason
in
the
presence
Chamber
.
To
come
into
the
presence
of
God
,
and
to
have
a
purpose
to
stab
him
with
his
sins
.
Doest
thou
purpose
to
live
in
thy
filthy
courses
,
in
thy
scandalous
evill
course
of
life
,
to
be
a
blasphemer
,
a
swearer
,
and
yet
dost
thou
think
that
God
will
hear
and
regard
thy
prayer
?
If
I
regard
iniquity
in
my
heart
,
the
Lord
will
not
hear
my
prayer
.
That
is
another
thing
that
thou
mayest
know
it
by
,
whether
thou
be
in
such
an
estate
as
that
thou
mayest
pray
successefully
for
thy self
,
and
for
others
.
In
Prov.
28.
there
is
a
third
discovery
,
He
that
turnes
his
eare
from
hearing
3.
To
hearken
to
Gods
Word
.
the
law
,
even
his
prayer
shall
be
abominable
.
Thou
mayest
know
it
by
this
,
if
thou
be
in
such
an
estate
as
that
God
will
regard
thy
prayers
for
thy self
or
for
others
,
that
they
may
be
prevailing
prayers
;
how
standest
thou
affected
to
Gods
Truth
,
and
Word
?
how
art
thou
acquainted
with
the
reading
of
the
Scriptures
,
and
with
hearing
the
blessed
Word
of
God
unfolded
and
broken
open
by
the
blessed
Ordinance
of
God
?
How
doest
thou
attend
upon
God
?
Wouldest
thou
have
him
who
is
the
great
God
of
heaven
and
earth
to
hear
thee
,
and
to
regard
thee
,
when
thou
wilt
not
hear
,
and
regard
him
?
thou
wouldest
have
him
to
regard
thy
prayers
,
and
thou
regardest
not
him
speaking
by
the
Ministery
of
his
Word
:
thou
despisest
his
ordinance
which
he
hath
left
with
thee
:
he
hath
left
thee
the
mysteries
of
his
Word
,
and
thou
regardest
them
not
,
but
spendest
thy
time
altogether
either
about
thy
calling
,
or
about
some
trifling
studies
,
and
neglectest
the
main
,
the
soul-saving
truth
:
will
he
hear
thy
prayer
?
No
,
saith
the
Wise
man
,
He
that
turnes
his
eare
from
hearing
the
Law
,
that
mans
prayer
shall
be
abominable
.
Since
prayer
is
so
prevailing
a
thing
,
so
pleasing
to
God
,
so
helpfull
to
the
Church
,
and
so
helpfull
to
our selves
,
who
would
be
in
such
a
case
An
ill
condition
not
to
be
able
to
pray
.
that
he
cannot
pray
,
or
if
he
doth
pray
,
that
his
prayer
should
be
abominable
,
that
God
should
turn
his
prayer
into
sin
?
It
is
a
miserable
case
,
that
a
man
lives
in
that
is
in
league
with
sin
,
that
allowes
himself
in
any
wicked
course
,
in
rebellion
to
Gods
Ordinance
:
such
men
are
in
such
a
state
that
God
doth
not
regard
their
prayers
for
themselves
or
for
others
.
Some
do
so
exalt
and
lift
up
their
pride
against
God
,
that
they
do
not
regard
the
very
Ordinance
of
God
:
no
not
while
they
are
hearing
it
,
but
set
themselves
to
be
otherwise
disposed
at
that
very
time
.
How
can
such
expect
that
God
will
regard
them
.
This
shall
be
sufficient
to
presse
that
point
:
saith
Saint
Paul
,
I
shall
be
delivered
by
your
prayers
.
God
will
deliver
the
Ministers
by
the
peoples
prayers
.
God
will
be
good
to
the
Ministers
for
the
prayers
of
the
people
.
This
concerns
us
that
are
Ministers
;
Prayer
is
prevailing
even
for
us
.
And
as
it
is
our
duty
to
give
our selves
to
Preaching
and
Prayer
,
so
it
is
the
peoples
duty
to
pray
for
us
likewise
,
and
for
these
particulars
,
as
I
named
.
To
pray
for
ability
.
What
to
pray
for
for
the
Ministers
.
To
pray
for
a
willing
mind
to
discharge
that
ability
.
To
pray
for
successe
of
that
discharge
:
for
we
must
be
able
to
Preach
to
the
people
of
God
,
and
we
must
be
willing
,
and
there
must
be
successe
.
It
doth
much
discourage
Gods
people
,
and
those
that
are
Ministers
,
when
they
find
no
successe
of
their
labours
.
Isai.
49.
saith
the
Prophet
,
I
have
laboured
in
vain
:
Elias
was
much
discouraged
in
his
time
,
and
Isaiah
and
Elias
were
good
men
,
yet
they
were
much
discouraged
;
they
saw
little
fruit
of
their
labour
.
Therefore
let
us
help
the
Ministers
with
our
prayers
in
this
respect
,
that
God
would
enable
them
:
that
God
would
enlarge
their
hearts
with
willingness
.
For
there
are
many
that
are
of
ability
,
but
they
are
so
proud
,
and
so
idle
,
that
they
think
themselves
too
good
to
Preach
to
them
,
whom
God
and
the
Church
hath
called
them
to
bestow
their
labours
on
:
they
have
ability
,
but
they
want
a
large
heart
.
And
those
that
have
both
ability
and
a
large
heart
,
they
want
successe
,
they
see
little
fruit
:
because
the
people
pray
not
for
them
,
and
they
perhaps
are
negligent
in
the
duty
themselves
,
their
labours
are
not
steeped
in
prayers
.
Again
,
a
fourth
thing
that
we
ought
to
pray
for
for
them
,
is
strength
and
ability
of
the
outward
man
,
and
all
that
fear
God
,
and
have
felt
the
benefit
of
the
Ministery
,
they
do
this
,
and
God
doth
answer
it
.
Likewise
to
pray
for
protection
and
deliverance
from
unreasonable
men
,
to
pray
for
strength
of
spirit
,
and
likewise
for
protection
:
For
,
as
St.
Paul
saith
,
2
Thess.
3.
All
men
have
not
faith
.
Pray
for
us
,
that
we
may
be
delivered
from
unreasonable
,
absurd
men
:
All
have
not
Faith
.
Men
that
believe
not
Gods
truth
,
that
believe
not
Gods
Word
,
that
are
full
of
Atheisme
,
full
of
contempt
and
scorn
,
they
are
absurd
men
;
though
they
think
themselves
the
witty
men
of
the
world
,
yet
they
are
unreasonable
,
and
absurd
men
;
pray
for
us
,
that
we
may
be
delivered
from
unreasonable
men
.
Likewise
from
him
that
is
the
head
of
wicked
men
,
the
Devil
.
He
sees
that
the
Ministers
they
are
the
Standard-bearers
,
they
are
the
Captains
of
Gods
Army
,
they
stand
not
alone
,
and
they
fall
not
alone
,
many
others
fall
with
them
.
There
is
no
calling
under
heaven
by
which
God
conveyes
so
much
good
,
as
by
the
dispensation
of
his
Ordinance
in
the
Ministery
,
therefore
we
should
help
them
by
our
prayers
.
There
are
no
men
better
if
they
be
good
,
nor
none
more
hurtfull
if
they
be
bad
,
none
worse
;
As
Christ
saith
,
They
are
the
salt
of
the
earth
,
to
season
the
unsavory
world
,
and
if
the
salt
have
lost
the
savour
,
it
is
good
for
nothing
but
to
be
cast
on
the
dunghill
.
Therefore
pray
that
God
would
deliver
them
from
the
Devil
,
who
malignes
them
,
they
are
the
Butt
of
his
malice
,
by
his
instruments
.
There
are
many
that
come
to
hear
the
Word
to
carpe
,
and
to
cavil
,
and
to
sit
as
Judges
to
examine
,
but
how
few
are
there
that
pray
for
the
Ministers
?
and
surely
,
because
they
pray
not
,
they
profit
not
:
If
we
could
pray
more
,
we
should
profit
more
:
I
beseech
you
in
the
bowels
of
Christ
,
put
up
your
petitions
to
God
,
that
God
would
teach
us
(
that
are
inferiour
to
you
in
other
respects
,
setting
aside
our
calling
)
that
we
may
teach
you
,
that
we
may
instruct
his
people
.
As
John
Baptist
saith
,
The
friends
of
the
Bride
learn
of
the
Bridegroom
,
what
to
speake
to
the
Spouse
:
so
we
learn
from
prayer
,
and
from
reading
,
we
learn
from
Christ
what
to
teach
you
.
If
you
pray
to
God
to
teach
us
that
we
may
teach
you
,
you
shall
never
go
away
without
a
blessing
.
And
therefore
,
as
I
said
,
we
see
how
the
Apostle
desires
the
Romans
to
strive
and
contend
with
him
in
prayer
:
he
useth
all
protestations
,
and
obtestations
,
For
the
love
of
Christ
and
of
his
Spirit
,
&c.
And
,
pray
for
us
,
that
the
Word
may
have
a
free
passage
,
and
be
glorified
.
In
every
Epistle
still
he
urgeth
,
pray
for
us
.
The
blessed
Apostle
was
so
heavenly-minded
,
that
he
would
neglect
no
help
that
might
further
him
in
the
Ministery
.
So
if
we
have
Christian
hearts
,
we
will
neglect
no
helps
,
not
the
help
of
the
meanest
Christian
that
we
are
acquainted
with
;
when
he
that
was
a
great
Apostle
saith
,
Pray
for
us
,
strive
in
prayer
for
us
,
he
prayes
for
the
help
of
others
prayer
.
So
,
the
more
gracious
we
are
,
and
the
nearer
to
God
,
the
more
we
understand
the
things
of
God
,
the
more
carefull
we
shall
be
of
this
Christian
duty
of
prayer
,
for
the
Ministers
,
and
for
our selves
,
and
others
.
Upon
this
ground
,
that
it
is
Gods
Ordinance
,
and
there
is
nothing
established
by
God
that
shall
want
a
blessing
.
Therefore
if
we
have
faith
,
we
will
pray
,
the
more
faith
,
the
more
prayer
:
the
greater
faith
,
the
greater
prayer
;
Christ
had
the
greatest
faith
,
and
he
prayed
whole
nights
together
.
St.
Paul
was
mighty
in
faith
,
he
was
mighty
in
prayer
:
where
there
is
little
faith
,
there
will
be
little
prayer
:
and
where
there
is
no
faith
,
there
will
be
no
prayer
.
You
also
helping
together
by
prayer
for
us
.
Mark
the
heavenly
Art
of
the
Apostle
,
he
doth
here
insinuate
,
and
inwrap
an
exhortation
by
taking
it
for
granted
that
they
would
pray
for
him
.
It
is
the
most
cunning
way
to
convey
an
exhortation
,
by
way
of
taking
it
for
granted
,
and
by
way
of
encouragement
.
The
Lord
will
deliver
me
:
he
doth
not
say
,
therefore
I
pray
help
me
by
your
prayers
;
but
the
Lord
will
deliver
me
if
you
help
me
,
and
I
know
I
shall
not
want
your
prayers
:
he
takes
it
for
granted
that
they
would
pray
for
him
:
and
granted
truths
are
the
strongest
truthes
.
It
is
the
best
way
to
encourage
any
man
,
if
we
know
any
good
in
him
,
to
take
it
for
granted
that
he
will
do
so
:
and
so
I
shall
be
delivered
,
you
helping
together
by
your
prayers
.
That
for
the
gift
bestowed
upon
us
by
the
meanes
of
many
persons
,
thanks
may
be
given
by
many
on
our
behalf
.
After
he
had
set
down
the
means
that
God
would
convey
the
blessing
by
(
which
was
prayer
)
then
he
shewes
the
end
,
why
God
would
deliver
him
by
prayer
;
For
the
gift
of
health
and
deliverance
bestowed
upon
me
,
by
the
means
of
many
prayers
of
many
persons
:
Likewise
thanks
shall
be
given
by
many
on
our
behalf
:
that
is
,
on
my
behalf
yea
,
as
many
shall
be
ready
to
thank
God
for
my
deliverance
and
health
,
as
before
many
prayed
to
God
for
it
:
so
that
in
this
regard
,
God
in
love
to
his
own
praise
and
glory
will
deliver
me
by
your
prayers
,
because
he
shall
gain
praise
,
and
praise
of
many
.
That
for
the
gift
bestowed
,
&c.
And
first
,
for
the
words
somewhat
.
(
For
the
gift
bestowed
on
us
.
)
Deliverance
and
health
is
a
gift
,
Charisma
,
a
Health
a
gift
.
free
gift
.
If
health
be
a
gift
,
what
are
greater
things
?
they
are
much
more
a
free
gift
,
if
daily
bread
be
a
gift
,
certainly
eternal
life
is
much
more
a
gift
,
The
gift
of
God
is
eternal
life
,
Rom.
6.
ult.
Away
with
conceit
of
merit
:
if
we
merit
not
daily
bread
,
if
we
merit
Against
merit
.
not
outward
deliverance
,
if
we
merit
not
health
,
what
can
we
do
for
eternal
life
?
It
is
a
doting
conceit
,
a
meer
foolish
conceit
then
to
think
that
the
begger
merits
his
Almes
by
begging
(
prayer
being
the
chief
work
we
do
)
what
doth
the
begger
merit
by
begging
?
begging
it
is
a
disavowing
of
merit
.
Health
you
see
here
it
is
a
gift
bestowed
by
prayer
,
that
for
the
gift
bestowed
upon
us
,
&c.
Things
come
to
be
ours
,
either
by
contract
,
or
by
gift
;
if
it
be
by
contract
,
then
we
know
what
we
have
to
do
:
if
it
be
by
gift
,
the
onely
way
to
get
a
thing
by
gift
,
is
prayer
:
so
that
which
is
gotten
here
by
prayer
,
it
is
called
a
gift
,
not
onely
a
gift
for
the
freenesse
of
it
,
but
because
health
and
deliverance
out
of
trouble
,
is
a
great
and
special
gift
.
For
,
as
it
seemes
,
St
Paul
here
was
desperately
sick
,
(
I
rather
incline
to
that
then
any
other
deliverance
)
I
received
the
sentence
of
death
,
&c.
Is
not
health
a
gift
?
Is
it
not
the
foundation
of
all
the
comforts
of
this
All
other
blessings
uncomfortable
without
health
.
life
?
what
would
riches
comfort
us
?
what
would
friends
comfort
us
?
bring
all
to
a
sick
man
,
alas
,
he
hath
no
relish
in
any
thing
,
because
he
wants
the
ground
of
all
earthly
comforts
,
he
wants
health
.
Therefore
you
know
the
Grecians
accounted
that
a
chief
blessing
;
if
they
had
health
they
were
contented
with
any
estate
.
A
poor
man
in
a
mean
estate
with
a
little
competency
,
is
more
happie
,
then
the
greatest
Monarch
in
the
world
that
is
under
sicknesse
and
paine
of
body
.
Health
it
is
comfort
it self
,
and
it
sweetens
all
other
comforts
.
Therefore
it
is
a
matter
that
especially
we
should
blesse
God
for
,
both
To
blesse
God
for
health
.
for
preventing
health
,
God
keeps
us
out
of
sicknesse
,
and
likewise
for
delivering
us
out
of
it
:
for
both
are
like
favours
:
&
they
that
have
a
constant
enjoyment
of
their
health
,
should
as
well
praise
God
as
they
that
are
delivered
out
of
sicknesse
.
It
is
Gods
goodnesse
that
they
do
not
fall
into
sicknesse
.
There
is
the
ground
of
sicknesse
in
every
man
:
though
he
had
no
outward
enemy
in
the
world
,
yet
God
can
distemper
the
humours
,
and
when
there
is
a
jar
and
disproportion
in
the
humours
,
then
followes
a
hurting
of
the
powers
,
and
a
hindering
of
the
actions
,
&c.
We
should
blesse
God
for
the
continuance
of
health
,
it
is
a
special
gift
.
For
the
gift
bestowed
.
(
By
the
meanes
of
many
persons
.
)
God
bestowed
health
on
Saint
Paul
,
but
it
was
by
the
meanes
of
many
prayers
of
many
persons
.
Would
not
God
have
bestowed
health
upon
Saint
Paul
,
if
he
had
not
had
their
prayers
?
Quest.
Yes
doubtlesse
:
but
yet
notwitstanding
when
there
are
many
prayers
they
Answ.
prevail
much
more
;
many
streames
make
a
river
run
more
strongly
,
and
so
many
prayers
prevail
strongly
.
Health
is
such
a
blessing
as
may
be
begged
by
others
.
Therefore
it
is
a
good
thing
in
sicknesse
,
and
in
any
trouble
,
to
beg
the
To
beg
the
prayers
of
others
in
sicknesse
.
the
prayers
of
others
,
that
they
may
beg
health
and
deliverance
of
God
for
us
.
The
good
Corinthians
here
,
they
pray
Saint
Paul
out
of
his
trouble
.
And
God
so
far
honours
his
Children
,
even
the
meanest
,
that
they
are
a
meanes
to
beg
health
and
deliverance
for
others
,
even
to
pray
them
out
of
this
or
that
trouble
.
And
what
a
comfort
and
encouragement
is
this
,
that
a
Christian
hath
so
many
factors
for
him
?
he
hath
all
the
Saints
in
the
world
that
say
,
Our
Father
,
praying
for
him
.
He
must
needs
be
rich
that
hath
a
world
of
factors
,
Comfort
from
the
prayers
of
others
.
that
hath
a
stock
going
in
every
part
of
the
world
.
A
Christien
hath
factors
all
the
world
over
,
he
is
a
member
of
the
mysticall
body
,
and
many
prayers
are
made
for
him
,
it
is
a
great
comfort
.
And
it
is
a
great
encouragement
for
us
to
pray
for
one
another
,
considering
that
God
will
so
far
honour
us
.
St.
Pauls
health
here
it
was
a
gift
by
the
prayers
of
many
.
But
thou
wilt
object
,
I
am
a
weak
Christian
,
a
sinful
creature
,
what
Object
.
should
God
regard
my
prayers
?
Alas
,
my
prayers
will
do
you
little
good
.
Yes
,
they
will
do
much
,
not
onely
for
thy self
,
but
for
others
:
what
are
Sol.
prayers
?
are
they
not
incense
kindled
by
the
fire
of
the
blessed
Spirit
of
God
?
Are
they
not
in
themselves
good
motions
,
stirred
up
by
the
Spirit
?
themselves
in
their
nature
are
good
,
though
they
be
imperfect
,
and
stayned
.
The
Spirir
that
stirs
them
up
is
good
,
the
good
Spirit
of
God
.
We
know
not
how
to
pray
,
but
the
Spirit
teacheth
us
.
The
Mediator
through
whom
they
are
offered
,
who
mingles
his
odour
with
them
,
Revel.
8.
3.
He
is
the
Angel
,
that
mingleth
odours
with
the
prayers
of
the
Saints
,
and
makes
them
acceptable
to
God
.
The
person
likewise
that
offers
them
is
good
:
what
is
he
?
〈◊〉
?
is
he
not
Gods
Child
?
do
not
parents
love
tohear
the
voyce
of
their
Children
?
if
therefore
the
person
be
good
(
though
weak
)
and
the
prayer
be
good
,
and
the
Spirit
good
,
and
the
Mediatour
so
good
,
then
let
no
man
be
discouraged
,
not
onely
to
pray
for
himself
,
but
to
pray
for
others
.
God
would
hear
the
Corinthians
,
(
though
they
were
stained
with
Schisme
,
and
with
other
weaknesses
,
)
they
were
none
of
the
most
refined
Churches
that
Saint
Paul
wrote
to
,
as
we
may
see
in
the
first
Epistle
,
yet
saith
Saint
Paul
,
my
health
and
deliverance
is
a
gift
,
and
a
gift
,
by
the
prayers
of
many
,
weak
and
strong
joyning
together
.
It
is
the
subtilty
of
Satan
,
and
our
own
hearts
joyne
with
him
in
Object
.
the
temptation
:
What
should
I
pray
?
my
conscience
tells
me
this
and
that
.
Doest
thou
mean
to
be
so
still
,
then
indeed
,
as
it
is
,
Psal.
66.
If
I
regard
iniquity
in
my
heart
,
the
Lord
will
not
heare
my
prayer
:
but
if
thou
have
repented
Answ.
thee
of
thy
sins
,
and
intenedst
to
lead
a
new
life
for
the
time
to
come
,
God
will
heare
thy
prayers
,
not
onely
for
thy self
,
but
for
others
:
God
will
bestow
gifts
upon
others
,
by
meanes
of
thy
prayers
.
To
go
on
,
Thanks
may
be
given
by
many
persons
.
Gods
end
in
delivering
St.
Paul
by
prayer
,
was
that
he
might
have
many
thanks
for
many
prayers
,
when
they
were
heard
once
,
that
thanks
may
be
given
by
many
[
on
our
behalfe
,
]
that
is
,
because
we
are
delivered
,
and
restored
to
health
,
and
strength
again
,
to
serve
the
Church
as
we
did
before
:
you
see
here
how
Prayse
follows
prayer
.
Many
prayers
,
and
then
many
praises
,
these
follow
one
another
;
Indeed
Obser.
Praise
followes
prayer
.
this
is
Gods
order
;
and
we
see
in
nature
,
where
there
is
a
receiving
there
is
a
giving
.
We
see
,
the
earth
,
it
receives
fruit
,
it
yields
fruit
,
as
Christ
saith
of
the
good
ground
,
sixty-fold
,
many-fold
.
You
see
bodies
that
receive
the
Sun
,
they
reflect
their
beams
back
to
the
Sun
again
.
The
streams
as
they
come
from
the
Sea
:
so
by
an
unwearied
motion
they
return
back
again
to
the
Sea
.
And
men
do
eate
the
fruit
of
their
own
flocks
,
they
reap
the
fruit
of
their
own
Orchards
and
Gardens
.
In
nature
,
whatsoever
receives
,
it
returns
it
back
again
.
The
influence
and
light
that
those
heavenly
bodies
,
the
stars
,
and
the
Planets
,
&c.
have
from
the
Sun
,
who
is
the
chiefe
light
of
all
,
they
bestow
it
upon
the
inferiour
bodies
:
you
see
it
in
nature
,
much
more
is
it
in
grace
:
what
we
receive
from
God
by
gift
,
obtained
by
prayer
,
he
must
have
the
praise
for
it
,
many
prayers
,
many
praises
.
As
soon
as
ever
a
benefit
is
received
,
presently
there
is
an
obligation
,
a
natural
obligation
,
and
a
religious
obligation
,
upon
the
receipt
of
a
benefit
,
there
must
be
some
thought
of
returning
something
presently
.
It
teacheth
us
,
what
a
horrible
sin
ingratitude
is
:
It
is
the
grave
of
all
Gods
blessings
,
it
receives
all
,
and
never
returns
any
thing
back
again
.
Ingratitude
a
horrible
sin
.
As
those
Lepers
,
they
never
came
back
again
to
thank
Christ
,
but
only
the
tenth
,
a
poore
Samaritan
.
Men
are
eager
to
sue
to
God
,
restlesse
till
they
have
that
they
would
have
,
but
then
they
are
barren
and
unfruitfull
,
they
yield
nothing
back
again
.
After
prayer
there
must
be
praise
and
thanksgiving
.
It
condemneth
our
backwardnesse
,
and
untowardnesse
in
this
kind
;
like
little
Children
,
they
are
ready
to
beg
favours
,
but
when
they
come
to
thanksgiving
,
they
look
another
way
,
as
if
it
were
irksome
to
them
:
So
it
is
with
our
nature
,
when
we
go
about
this
heavenly
duty
,
we
give
God
a
formall
word
or
two
,
Thanks
be
to
God
,
&c.
But
we
never
work
our
hearts
to
thankfulnesse
.
That
thanks
may
be
given
By
many
.
As
the
prayers
of
many
are
mighty
with
God
to
prevail
,
so
likewise
Praise
of
many
acceptable
.
the
praises
of
many
are
very
grateful
and
acceptable
to
God
.
Even
as
it
is
with
instruments
;
the
sweetnesse
of
musick
ariseth
from
many
instruments
,
and
from
the
concord
of
all
the
strings
in
every
instrument
:
when
every
instrument
hath
many
strings
,
and
all
are
in
tune
,
it
makes
sweet
harmonie
,
it
makes
sweet
concord
.
So
when
many
give
God
thanks
,
and
every
one
hath
a
good
heart
set
in
tune
,
when
they
are
good
Christians
all
,
it
is
wondrous
acceptable
musick
to
God
,
it
is
sweet
incense
,
more
acceptable
to
God
then
any
sweet
favour
,
and
odour
can
be
to
us
.
That
is
one
reason
why
God
will
have
many
to
pray
to
him
,
that
he
may
have
many
praises
.
God
doth
wondrously
honour
concord
,
especially
when
it
is
concord
in
praising
of
him
.
It
is
a
comely
thing
for
Brethren
to
live
in
unity
,
as
it
is
,
Psalme
131.
If
to
praise
God
be
a
comely
thing
,
and
if
concord
be
a
comely
thing
,
then
when
both
meet
together
,
it
must
needs
be
wondrous
beautifull
,
and
wondrous
acceptable
to
God
,
when
many
brethren
meet
and
joyn
to
praise
God
.
Therefore
it
is
said
,
Act.
2.
in
the
Churches
new
conversion
,
they
met
all
together
as
one
man
,
they
were
of
one
heart
and
one
soul
,
and
they
were
given
to
prayer
,
and
to
praising
of
God
;
a
blessed
estate
of
that
beginning
Church
,
they
were
all
as
one
man
,
of
one
heart
,
of
one
spirit
,
of
one
soul.
As
the
blessed
Angells
,
and
blessed
spirits
in
heaven
,
they
all
joyn
together
,
as
it
is
in
Revel.
14.
The
blessed
man
heard
a
voice
in
heaven
as
the
voyce
of
many
waters
,
and
of
great
thunder
,
and
he
heard
the
voice
of
harpers
,
and
they
sang
a
new
song
:
there
were
many
harps
,
but
one
song
,
one
thanksgiving
,
one
Heart
,
one
spirit
in
all
,
wondrous
acceptable
to
God
.
This
should
make
us
in
love
with
publick
meetings
.
Severed
thanksgiving
is
not
so
acceptable
a
thanksgiving
.
God
doth
bestow
all
good
upon
us
in
the
body
,
as
we
knit
our selves
not
onely
in
thanksgiving
to
him
,
but
in
To
be
in
love
with
publick
meetings
.
love
to
the
Church
,
as
all
things
are
derived
from
God
to
us
in
the
body
,
so
let
our
praise
return
to
God
in
the
body
as
much
as
we
may
.
It
shews
what
a
hatefull
thing
Schisme
and
division
is
in
the
Church
,
besides
many
other
inconveniences
God
wants
glory
by
it
.
God
loves
to
be
praised
by
many
joyning
together
.
As
the
Apostle
saith
here
,
Thanks
shall
be
given
by
many
,
&c.
Many
,
not
as
they
are
many
persons
,
but
as
they
are
many
godly
persons
that
are
led
by
the
Spirit
of
God
.
Therefore
if
the
praise
of
many
be
so
acceptable
,
it
should
first
be
an
incouragement
Use.
Encouragement
to
union
.
to
union
.
In
John
17.
saith
our
Saviour
Christ
there
,
I
pray
,
that
they
may
be
one
,
as
we
are
one
.
It
was
the
sum
of
that
heavenly
prayer
,
the
unity
of
the
Church
to
the
end
of
the
world
,
That
they
may
be
one
,
as
we
are
one
:
the
Trinity
should
be
the
patern
of
our
unity
.
Because
,
I
say
,
all
good
is
in
union
,
and
all
that
comes
from
us
that
is
accepted
of
God
,
it
must
be
in
peace
and
union
.
God
so
loves
peace
,
and
a
quiet
disposition
inclinable
to
peace
,
that
he
neglects
his
own
service
till
we
have
made
peace
one
with
another
,
Mat.
5.
If
thou
have
any
offence
with
thy
brother
,
if
thou
have
done
him
any
wrong
,
or
he
thee
,
go
and
be
reconciled
to
him
,
and
then
come
and
bring
thy
offering
.
God
will
stay
for
his
own
offering
,
he
is
content
to
stay
for
his
own
service
till
we
be
at
peace
one
with
another
,
whether
it
be
prayer
or
praise
,
if
we
be
not
at
peace
it
is
not
acceptable
.
Again
,
this
should
teach
us
to
stir
To
stir
up
others
to
praise
God
,
up
others
when
we
praise
God
,
(
and
others
have
cause
as
well
as
we
)
that
thanks
may
be
given
by
many
.
When
we
are
in
trouble
call
upon
others
,
and
as
it
is
the
common
and
commendable
fashion
,
desire
others
to
pray
for
us
,
that
prayer
may
be
made
by
many
:
and
when
we
receive
any
favour
,
any
deliverance
from
any
great
danger
,
acquaint
others
with
it
,
that
thanks
may
be
given
by
many
.
It
was
the
practice
of
David
in
Psalme
66.
Come
,
I
will
tell
you
what
the
Lord
hath
done
for
my
soul.
And
in
Psal.
34.
and
in
Psal.
142.
ult.
Bring
my
soul
out
of
trouble
,
that
I
may
praise
thy
Name
,
and
what
shall
others
do
?
Then
the
righteous
shall
compasse
me
about
,
for
thou
hast
dealt
bountifully
with
me
.
Shewing
that
it
is
the
fashion
of
righteous
men
,
when
God
hath
dealt
graciously
with
any
of
his
Children
,
they
compasse
him
about
,
to
be
acquainted
with
the
passages
of
divine
providence
,
and
Gods
goodnesse
towards
them
,
The
righteous
shall
compasse
me
about
,
for
thou
hast
dealt
bountifully
with
me
.
Holy
David
in
Psalme
103.
he
stirs
up
every
creature
to
praise
God
,
even
the
creatures
of
haile
,
of
stormes
,
and
windes
,
and
every
thing
,
even
the
Blessed
Angels
,
as
we
see
in
the
latter
end
of
that
Psalme
:
as
if
thanksgiving
were
an
imployment
fit
for
Angells
(
and
indeed
so
it
is
,
)
and
as
if
all
his
own
praise
were
not
enough
except
all
the
creatures
in
heaven
and
earth
should
joyn
with
him
in
that
blessed
Melody
to
praise
God
,
the
Angells
,
and
all
creatures
praise
God
.
Let
us
stir
up
one
another
to
this
exercise
.
How
do
the
creatures
praise
God
?
They
do
praise
God
by
thy
tongue
:
(
although
they
have
a
kind
of
secret
praise
which
God
heares
well
enough
,
for
they
do
their
duty
in
their
place
willinglly
and
chearfuly
,
but
)
they
praise
God
in
our
tongues
:
every
creature
gives
us
occasion
of
praising
God
.
That
thanks
may
be
given
by
many
,
&c.
Many
give
thanks
here
for
one
Saint
Paul
,
for
the
Minister
.
We
see
To
praise
God
for
others
.
here
Gods
end
,
that
many
should
praise
God
not
onely
for
themselves
,
but
for
others
,
especially
for
those
by
whom
God
conveys
,
and
derives
good
unto
them
,
whether
outward
or
spirituall
good
.
The
Apostle
exhorts
us
to
pray
for
all
men
,
1
Tim.
2.
For
Kings
,
yea
,
though
they
were
persecuting
Kings
at
that
time
.
And
surely
if
we
ought
to
pray
to
God
for
all
mankind
,
we
ought
to
praise
God
for
all
sorts
of
men
,
especially
for
Governours
and
Ministers
,
&c.
because
God
by
them
bestowes
his
greatest
blessings
.
Obey
the
Magistrate
:
Let
every
soule
be
subject
to
the
higher
Powers
:
for
the
powers
that
are
,
are
ordained
of
God
,
and
he
is
the
Minister
of
God
for
thy
good
;
so
the
Governours
and
Ministers
of
God
are
for
our
good
.
We
ought
therefore
(
as
to
pray
for
them
,
that
they
may
execute
their
office
for
our
good
,
so
)
to
praise
God
for
the
good
we
have
by
them
.
You
know
David
stirred
up
the
people
to
mourn
for
Saul
(
though
a
Tyrant
:
)
He
cloathed
you
,
and
your
Daughters
(
saith
he
)
with
skarlet
.
If
they
should
praise
God
for
a
persecuting
King
,
and
mourn
for
him
when
he
was
gone
,
much
more
should
we
for
those
that
are
good
.
And
so
likewise
for
Pastors
,
we
ought
to
praise
God
for
them
,
and
all
that
have
good
by
them
will
pray
to
God
,
and
praise
God
for
them
.
And
undoubtedly
it
is
a
sign
of
a
man
that
hath
no
good
by
them
,
that
prayes
not
for
them
,
and
that
praiseth
not
God
by
them
;
we
ought
to
praise
God
in
that
proportion
,
as
well
as
to
pray
to
God
one
for
another
.
To
be
good
to
many
,
that
many
may
give
thanks
for
us
.
And
this
should
stir
us
up
to
be
good
to
many
,
that
many
may
praise
God
,
not
onely
for
themselves
,
but
for
us
.
If
it
be
our
duty
to
pray
for
those
that
we
derive
good
by
,
and
to
praise
God
for
them
,
then
let
us
labour
to
be
such
as
may
communicate
to
others
.
Good
is
diffusive
,
and
good
men
are
like
the
box
in
the
Gospell
,
that
when
it
was
opened
all
the
house
smelled
of
it
.
The
heathen
Philosopher
said
,
that
a
just
man
,
a
good
man
is
a
common
good
,
like
a
publick
stream
,
like
a
publick
Conduit
,
that
every
man
hath
a
share
in
.
Therefore
as
the
Wise
man
saith
,
When
good
men
are
exalted
,
the
City
rejoyceth
,
many
rejoyce
.
Who
would
not
therefore
labour
in
this
respect
to
be
good
,
to
have
a
publick
disposition
,
to
have
a
large
heart
,
to
doe
all
the
good
we
can
?
That
so
we
may
not
onely
have
more
prayers
to
God
for
us
,
but
we
may
have
more
praise
to
God
for
us
,
that
God
may
gaine
by
it
.
That
thanks
may
be
given
by
many
on
our
behalf
.
Let
us
take
notice
of
our
negligence
in
this
kind
,
and
be
stirred
up
to
this
blessed
duty
.
And
therefore
consider
wherein
it
consists
.
Praise
wherein
it
consists
.
It
consists
in
our
taking
notice
of
the
favours
of
God
to
our selves
,
and
others
,
and
in
valuing
the
good
things
that
we
praise
God
for
,
to
esteem
1.
Taking
notice
of
blessings
.
them
.
The
Children
of
Israel
,
they
did
not
blesse
God
for
the
mannah
,
they
did
not
value
it
,
This
Mannah
,
this
Mannah
,
in
scorn
.
So
in
Psalme
106.
They
neglected
Gods
pleasant
things
,
they
set
light
by
them
.
Hosea
8.
12.
He
gave
them
the
great
things
of
his
law
,
and
they
accounted
them
2.
Remembring
them
.
as
slight
,
as
strange
things
,
not
worthy
to
be
regarded
.
Praise
consists
in
taking
notice
;
and
not
onely
in
taking
notice
,
but
in
remembring
and
minding
them
,
as
in
Psal.
103.
My
soul
,
praise
the
Lord
,
and
forget
not
all
his
benefits
.
And
likewise
in
an
estimation
of
them
,
and
likewise
in
expressing
this
thankfulnesse
in
words
,
Awake
my
glory
,
our
tongues
are
our
glory
:
especially
3.
Estimation
.
as
they
are
instruments
to
praise
and
glorifie
God
:
we
cannot
use
our
language
better
then
to
speak
the
language
of
Canaan
in
praising
of
4.
In
words
.
God
.
Likewise
,
praise
consists
in
doing
good
,
which
is
reall
praise
,
though
we
say
nothing
.
Moses
cryed
to
God
,
though
he
spake
not
a
word
.
Evill
5.
In
doing
good
.
works
have
a
crie
,
although
they
say
nothing
.
Abels
blood
cried
against
Cain
:
and
as
evill
works
,
so
good
works
have
a
crie
:
though
a
man
praise
not
God
with
his
tongue
,
his
works
praise
God
.
Job
saith
,
The
sides
of
the
poore
blessed
him
.
What
could
their
sides
speak
?
No
,
but
there
was
a
reall
thanksgiving
to
God
,
their
sides
blessed
God
:
so
our
good
works
may
praise
God
as
well
as
our
tongues
and
hearts
.
The
heavens
and
the
earth
they
praise
God
,
though
they
say
nothing
,
because
they
stir
us
up
to
say
something
.
Let
men
see
your
good
workes
,
that
they
may
take
occasion
from
thence
to
blesse
God
,
saith
Christ
.
Or
else
your
praising
of
God
is
but
a
meer
complementing
with
God
:
to
give
him
thanks
with
the
tongue
,
and
after
to
dishonour
him
with
your
lives
,
Psal.
50.
What
hast
thou
to
do
to
take
my
Name
into
thy
mouth
,
sith
thou
hatest
to
be
reformed
?
what
hast
thou
to
do
to
take
my
Name
into
thy
mouth
either
in
prayer
or
in
praise
,
when
thou
hatest
to
be
reformed
?
High
words
are
unseemly
for
a
foole
saith
the
Wise
man
)
and
what
higher
words
then
praise
?
Therefore
praise
for
a
man
that
lives
in
a
blasphemous
course
of
life
,
in
a
filthy
course
of
life
,
praise
is
too
high
a
word
for
a
fool
:
we
must
praise
God
in
our
lives
,
or
else
not
at
all
:
God
will
not
accept
of
it
.
It
consists
in
these
things
.
Directions
to
thanksgiving
.
Now
some
directions
how
to
perform
it
for
our selves
and
others
.
If
we
would
praise
God
for
our selves
,
or
for
any
,
then
let
us
look
about
us
,
let
us
looke
above
us
,
and
beneath
us
,
let
us
look
backward
,
look
to
To
look
what
we
have
cause
to
be
thankful
for
.
the
present
,
look
forward
:
every
thing
puts
songs
of
praise
into
our
mouth
.
Have
we
not
matter
enough
of
our
own
to
praise
God
for
?
let
us
look
about
us
,
to
the
prosperity
of
others
:
let
us
praise
God
for
the
Ministery
,
praise
God
for
the
Magistracy
,
praise
God
for
the
government
wherein
we
live
.
There
are
many
grievances
in
the
best
government
,
but
a
Christian
heart
considereth
what
good
he
hath
by
that
government
,
what
good
he
hath
by
that
ordinance
,
and
doth
not
onely
delight
to
feed
on
the
blemishes
,
as
flies
do
upon
sores
:
it
is
a
sign
of
a
naughty
heart
to
do
so
.
Although
a
man
should
not
be
insensible
of
the
ills
of
the
times
:
(
for
else
how
should
we
pray
against
them
?
)
yet
he
is
not
so
sensible
as
to
forget
the
good
he
hath
by
them
.
If
we
would
praise
God
,
let
us
look
to
the
good
,
and
not
so
much
upon
the
ill
.
Look
up
to
heaven
,
look
to
the
earth
,
to
the
sea
.
David
occasions
praise
from
every
creature
,
every
creature
ministers
matter
of
praise
,
from
the
stars
to
the
dust
,
from
heaven
to
earth
,
from
the
Cedar
to
the
Hisop
that
growes
by
the
wall
.
Is
there
not
a
beam
of
Gods
goodnesse
in
every
creature
?
have
we
not
use
of
every
creature
?
we
must
praise
God
not
only
for
the
Majesty
,
and
order
that
shines
in
them
,
but
for
the
use
of
them
in
respect
of
us
.
And
so
let
us
look
to
the
works
of
Providence
,
as
well
as
to
the
works
of
Creation
.
Look
to
Gods
work
in
his
Church
,
his
confounding
of
his
enemies
,
his
deliverance
of
his
Church
,
the
Churches
abroad
,
our
owne
Church
,
our
owne
persons
,
our
friends
:
thus
we
should
feed
our selves
,
that
we
may
have
matter
of
praising
God
.
God
gives
us
matter
every
day
;
he
renewes
his
favours
upon
the
place
wherein
we
live
,
and
upon
us
,
as
itis
,
Lam.
3.
It
is
his
mercy
that
we
are
not
all
consumed
.
Let
us
look
back
to
the
favours
that
we
have
injoyed
:
let
us
look
for
the
present
,
what
doth
he
do
for
us
?
The
Apostle
saith
here
,
God
doth
deliver
us
:
doth
he
not
give
deliverance
,
and
favour
,
and
grace
?
inward
grace
for
the
time
to
come
?
hath
he
not
reserved
an
inheritance
,
immortall
,
and
undefiled
in
the
heavens
for
us
?
Wherefore
doth
he
bestow
things
present
:
and
wherefore
doth
he
reveal
things
laid
up
for
us
for
the
time
to
come
,
but
that
we
should
praise
him
,
but
that
we
should
praise
him
for
that
which
he
means
to
do
afterwards
?
Blessed
be
God
the
Father
,
who
hath
begotten
us
to
an
inheritance
immortall
,
and
undefiled
,
&c.
saith
St.
Peter
.
God
reveals
good
things
that
are
to
come
,
that
we
are
heires
apparent
to
the
Crown
of
glory
;
this
is
revealed
,
that
we
might
praise
him
now
,
that
we
might
begin
the
imployment
of
heaven
upon
earth
.
Let
us
look
upward
and
downward
,
let
us
look
about
us
,
look
inward
,
look
backward
,
look
to
the
present
,
look
forward
,
every
thing
ministreth
matter
of
praise
to
God
.
Yea
,
our
very
crosses
:
happie
is
he
whom
God
vouchsafeth
to
be
angry
with
,
that
he
doth
not
give
him
over
to
a
Reprobate
sense
to
fill
up
his
sins
,
but
that
he
will
correct
him
to
pull
him
from
ill
courses
:
happie
is
he
that
God
vouchsafeth
to
be
angry
with
in
evill
courses
.
There
is
a
blessing
hid
in
ill
,
in
the
Crosse.
In
all
things
give
thanks
,
saith
the
Apostle
:
what
,
in
afflictions
?
I
,
not
for
the
affliction
it self
,
but
for
the
issue
of
it
.
There
is
an
effect
in
afflictions
to
draw
us
from
the
world
,
to
draw
us
to
God
,
to
make
us
more
heavenly-minded
,
to
make
us
see
better
into
these
earthly
things
,
to
make
us
in
love
with
heavenly
things
:
In
all
things
give
thanks
.
When
we
want
matter
in
our selves
,
let
us
look
abroad
,
and
give
thanks
to
God
for
the
prosperity
of
others
.
And
with
all
(
in
the
second
place
,
)
when
we
look
about
us
,
let
us
2.
Dwell
on
them
in
meditation
.
dwell
in
the
meditation
of
the
usefulnesse
of
these
things
,
of
the
goodnesse
of
God
in
them
,
till
our
Hearts
be
warmed
.
It
is
not
a
slight
God
be
thanked
that
will
serve
,
but
we
must
dwell
upon
it
,
let
our
hearts
dwell
so
long
on
the
favours
and
blessings
of
God
till
there
be
a
blessed
fire
kindled
in
us
.
The
best
bone-fire
of
all
is
to
have
our
hearts
kindled
with
love
to
God
in
the
consideration
of
his
mercy
.
Let
us
dwell
so
long
upon
it
till
a
flame
be
kindled
in
us
.
A
slight
praise
is
neither
acceptable
to
God
nor
man
.
And
then
let
us
consider
our
own
unworthinesse
,
let
us
dwell
upon
that
;
I
am
lesse
then
the
least
of
all
thy
favours
,
saith
good
Jacob
,
Gen.
32.
If
we
be
3.
Consider
our
unworthinesse
.
lesse
then
the
least
,
then
we
must
be
thankful
for
the
least
.
Humility
is
alway
thankful
,
a
humble
man
thinks
himself
unworthy
of
any
thing
,
and
therefore
he
is
thankful
for
any
thing
.
A
proud
man
praiseth
himself
above
the
common
rate
,
he
over-values
,
and
over-prizeth
himself
,
and
therefore
he
thinks
he
never
hath
enough
:
when
he
hath
a
great
deal
,
he
thinks
he
hath
lesse
then
he
deserves
,
and
therefore
he
is
an
unthankful
person
.
And
that
makes
a
proud
man
so
intolerable
to
God
,
he
is
alway
an
unthankful
person
,
a
murmuring
person
.
A
humble
man
,
because
he
undervalues
himself
,
he
thinks
he
hath
more
then
he
deserves
,
and
he
is
thankfull
for
every
thing
;
he
knowes
he
deserves
nothing
of
himself
,
it
is
the
meere
goodness
of
God
whatsoever
he
hath
.
The
best
direction
to
thansgiving
is
to
have
a
humble
and
low
heart
,
rherefore
David
,
1.
Chron.
29.
14.
when
he
would
exercise
his
heart
to
thankfuluesse
,
when
the
people
had
given
liberally
,
saith
he
,
Who
am
I
,
or
what
is
this
people
,
that
we
should
be
able
to
offer
willingly
after
this
sort
?
all
comes
of
thee
,
and
all
is
thine
own
that
we
give
.
What
am
I
,
or
what
is
this
people
,
that
we
should
have
hearts
to
give
liberally
to
the
Temple
?
see
how
he
abaseth
himself
.
And
Abraham
,
I
am
dust
and
ashes
,
shall
I
speak
to
my
Lord
?
And
Job
,
I
abhor
my self
in
dust
and
ashes
,
when
he
considered
Gods
excellencie
,
and
his
own
basenesse
.
A
humble
heart
is
alway
thankful
,
and
the
way
to
thankfulnesse
is
to
consider
our
humilitie
.
What
am
I
?
saith
David
,
he
had
a
heart
to
be
thankfull
,
of
thine
own
I
give
thee
,
not
onely
the
matter
to
be
thankfull
for
,
but
of
thine
owne
I
give
thee
:
when
I
give
thee
thanks
,
thou
givest
me
a
thankfull
heart
.
As
the
Sacrifice
that
Abraham
offered
was
found
by
God
,
so
God
must
find
the
sacrifice
that
we
offer
,
even
a
thankfull
heart
:
of
thine
own
,
Lord
,
I
give
thee
,
even
when
I
give
thee
thanks
.
Therefore
you
may
make
that
a
meanes
to
have
a
thankfull
heart
,
to
pray
for
a
thankfull
heart
.
And
when
we
have
it
,
blesse
God
for
it
,
that
we
may
be
more
thankfull
.
God
must
vouchsafe
the
portion
of
a
thankful
heart
with
other
blessings
:
he
that
gives
matter
to
be
thankful
,
must
give
a
heart
to
be
thankful
.
Again
,
to
make
us
more
thankfull
,
do
but
consider
the
misery
of
our selves
if
we
wanted
the
blessings
we
are
thankfull
for
,
and
the
4.
Consider
the
misery
of
our selves
and
others
in
want
of
blessings
.
misery
of
others
that
have
them
not
.
Thou
that
hast
health
,
if
thou
wouldest
be
thankfull
for
it
,
look
abroad
,
look
into
hospitalls
,
look
on
thy
sick
friends
that
cannot
come
abroad
.
Thou
that
wouldest
be
thankfull
for
the
libertie
of
the
Gospell
,
look
beyond
the
seas
,
look
into
the
Palatinate
,
and
other
Countries
,
and
certainly
this
will
make
thee
thankfull
,
if
any
thing
will
.
If
we
would
be
thankfull
for
spirituall
blessings
,
consider
the
miserie
of
those
that
are
under
the
bondage
of
Satan
,
how
there
is
but
a
little
step
between
them
and
hell
,
that
they
are
ready
to
sink
into
it
,
there
is
but
the
short
thread
of
this
life
to
be
cut
,
and
they
are
for
ever
miserable
.
If
we
would
be
thankful
for
any
blessing
,
let
us
consider
the
misery
to
be
without
it
.
If
we
would
be
thankful
for
our
wits
,
let
us
consider
distracted
persons
.
What
an
excellent
Engine
to
all
things
in
this
life
,
and
the
life
to
come
,
is
this
spark
of
reason
?
If
we
want
reason
what
can
we
do
in
civill
things
?
What
can
we
do
in
matters
of
grace
?
Grace
presupposeth
nature
:
if
we
would
be
thankfull
for
health
,
for
strength
,
and
for
reason
,
if
we
would
be
thankful
for
common
favours
,
consider
the
miserie
of
those
that
want
these
things
.
Would
we
be
thankful
for
the
blessed
ordinance
,
consider
but
the
miserie
of
those
that
sit
in
darknesse
,
and
in
the
shadow
of
death
,
how
they
are
led
by
Satan
,
and
want
the
means
of
salvation
.
Those
that
would
be
thankfull
for
the
government
we
have
,
let
them
consider
those
that
live
in
Anarchie
,
where
every
man
lives
as
he
lists
,
where
a
man
cannot
enjoy
his
own
.
The
consideration
of
these
things
it
should
quicken
us
to
thankfulnesse
,
the
consideration
of
our
own
misery
if
we
should
want
them
,
and
the
misery
of
those
that
do
want
them
.
And
let
us
keep
a
Catalogue
of
Gods
blessings
,
it
will
serve
us
,
as
in
regard
of
God
to
blesse
him
the
more
,
so
in
regard
of
our selves
,
5.
Keep
a
Catalogue
of
Gods
mercies
.
to
establish
our
faith
the
more
:
for
God
is
Jehovah
,
alway
like
himself
:
whom
he
hath
done
good
unto
,
he
will
do
good
to
:
he
is
constant
in
his
love
,
Whom
he
loves
,
he
loves
to
the
end
:
God
shall
have
more
thanks
,
and
we
shall
have
more
comfort
.
Again
,
to
add
some
encouragements
and
motives
to
thankfulnesse
,
which
may
be
a
forcible
meanes
to
make
us
thankful
,
do
but
consider
Motives
to
thankfulnesse
.
it
is
Gods
tribute
,
it
is
Gods
custom
;
do
but
deny
the
King
his
custom
,
and
what
will
come
of
it
?
deny
him
tribute
,
and
you
forfeit
all
;
so
you
forfeit
1.
It
is
Gods
tribute
.
all
for
want
of
thankfulnesse
.
What
is
the
reason
that
God
hath
taken
away
the
Gospel
from
countries
abroad
,
(
and
may
do
from
us
if
we
be
not
more
thankfull
?
)
because
they
were
not
thankfull
:
it
is
all
the
tribute
,
all
the
impost
he
sets
upon
his
blessings
,
I
will
give
you
this
,
but
you
shall
glorifie
me
with
thanksgiving
.
It
is
all
the
honour
he
looks
for
,
He
that
praiseth
me
honoureth
me
.
And
now
,
O
Israel
,
what
doth
the
Lord
require
of
thee
,
for
all
his
favours
,
but
to
serve
him
with
a
chearful
and
good
heart
?
to
be
thankful
.
What
is
the
reason
that
the
earth
denies
her
own
to
us
,
that
sometimes
we
have
unseasonable
years
?
We
deny
God
his
own
,
he
stops
the
due
of
the
creature
,
because
we
stop
his
due
.
When
we
are
not
thankful
he
is
forced
to
make
the
heavens
as
Iron
,
and
the
Earth
as
Brasse
;
we
force
him
to
make
the
creature
otherwise
then
it
is
,
because
we
deny
him
thankfulnesse
.
The
running
of
favours
from
heaven
ceaseth
,
when
there
is
not
a
recourse
back
again
of
thankfulnesse
to
him
.
For
unthankfulnesse
is
a
drying
wind
,
it
dryes
up
the
fountain
of
Gods
favours
;
it
binds
God
,
it
will
not
suffer
him
to
be
as
good
as
his
word
.
If
ever
God
give
us
up
to
publick
judgments
,
it
will
be
because
we
are
not
thankfull
to
God
for
favours
,
and
deliverances
,
as
that
in
88.
by
Sea
,
and
from
the
Gunpowder
treason
by
land
.
Was
it
not
a
sick
State
after
Queen
Mary
,
when
Queen
Elisabeth
received
the
Crown
?
The
Church
and
Common-wealth
were
sick
.
Now
if
we
be
to
praise
God
for
our
particular
persons
,
when
we
have
recovered
our
health
,
much
more
should
we
praise
God
,
when
the
State
,
when
the
Church
is
delivered
,
as
it
was
at
the
comming
in
of
Queen
Elizabeth
,
and
afterward
in
88.
and
of
late
time
,
and
continually
he
doth
deliver
us
.
And
if
we
look
that
he
should
deliver
us
,
not
onely
our
persons
,
but
the
State
wherein
we
live
:
let
us
pray
to
God
that
he
would
do
so
,
and
praise
God
for
his
former
deliverance
.
Again
,
this
is
another
motive
,
the
praising
of
God
for
formet
deliverances
,
2.
It
invites
God
to
bestow
new
blessings
.
it
invites
him
to
bestow
new
blessings
.
Upon
what
ground
doth
the
Husband-man
bestow
more
seed
?
upon
that
which
hath
yielded
most
in
time
past
.
Will
any
man
sowe
in
the
barren
wildernesse
where
it
is
lost
?
No
,
but
where
he
looks
to
reap
most
,
and
hath
done
formerly
.
Where
he
sees
a
soil
that
is
fruitfull
,
he
will
sowe
it
the
more
;
and
where
the
heart
is
a
barren
wildernesse
,
that
it
yields
nothing
back
again
,
he
takes
that
away
that
he
gave
before
.
You
know
there
is
a
debt
in
giving
,
there
must
be
a
returning
of
thanksgiving
alway
,
and
kindnesse
requires
kindnesse
,
there
is
an
obligation
.
And
where
benefits
are
taken
,
and
men
are
thankfull
,
that
is
the
way
to
get
more
,
to
be
thankfull
for
that
we
have
.
For
God
minds
his
own
glory
above
all
things
,
and
he
will
especially
be
bountifull
to
those
from
whom
he
sees
he
hath
most
glory
:
therefore
alway
those
that
have
been
richest
in
grace
,
and
in
comfort
,
they
were
most
in
thankfulnesse
,
as
we
see
in
David
a
man
after
Gods
own
heart
and
in
diverse
others
.
Let
this
incourage
us
.
First
,
if
we
be
not
thankfull
it
stops
the
current
of
benefits
.
Secondly
,
if
we
be
thankfull
God
will
give
us
more
mercies
and
deliverances
:
when
we
praise
him
in
our
hearts
,
in
our
lives
,
in
our
bounty
to
others
,
in
reall
thankfulnesse
,
when
we
are
ready
to
good
works
,
then
he
is
ready
to
bestow
new
still
.
Again
,
to
stir
us
up
to
this
duty
of
praising
God
for
our selves
and
others
,
3.
It
is
the
begining
of
heaven
.
Consider
,
it
is
the
beginning
of
heaven
upon
earth
;
what
a
happinesse
is
it
,
that
when
our
persons
cannot
go
to
heaven
till
we
die
,
till
our
bodies
be
raised
,
yet
we
can
send
our
Ambassadors
,
we
can
send
our
prayers
,
and
thanksgivings
to
heaven
,
and
God
accepts
them
,
as
if
we
came
in
our
own
persons
.
Let
your
conversation
be
in
heaven
,
saith
the
Apostle
.
How
is
that
?
by
praising
God
much
.
I
pray
,
what
is
the
imployment
of
heaven
,
of
the
Angells
,
and
blessed
Spirits
?
They
praise
God
continually
for
the
work
of
Creation
,
and
for
the
work
of
Redemption
,
that
is
their
especiall
task
in
heaven
.
Our
duty
is
to
be
much
this
way
,
in
praising
God
.
Self-love
forceth
prayer
oft-times
:
but
to
praise
God
comes
from
a
more
heavenly
affection
.
Again
,
do
but
consider
,
that
no
creature
in
the
world
is
unthankful
,
but
4.
None
unthankful
but
divells
.
divells
onely
,
and
divellish
men
,
and
good
men
onely
so
far
as
they
are
corrupt
and
hold
correspondencie
with
their
corruptions
:
for
every
creature
praiseth
God
in
his
kind
,
set
the
divell
aside
,
who
is
full
of
envy
and
pride
and
malice
against
God
;
therefore
except
we
will
be
like
the
Divells
let
us
be
thankfull
.
God
hath
made
all
creatures
to
praise
him
,
and
to
serve
us
,
that
we
may
praise
him
;
and
when
they
praise
him
,
shall
we
blaspheme
him
?
May
not
the
swearer
think
with
himself
,
every
creature
blesseth
God
,
even
the
senselesse
creatures
,
and
shall
I
dishonour
God
by
my
tongue
which
should
be
my
glory
,
to
glorifie
him
?
shall
I
blaspheme
him
,
and
be
like
to
the
divel
?
shall
I
be
more
base
then
the
senselesse
creatures
?
What
glory
hath
God
by
many
men
that
live
in
the
Church
,
that
blaspheme
God
,
and
their
whole
life
is
a
witnesse
against
God
,
as
the
whole
life
of
a
Christian
after
he
is
in
the
state
of
Grace
,
is
a
witnesse
for
God
,
and
a
praising
of
him
,
his
whole
life
is
a
thanksgiving
:
so
the
whole
life
of
wicked
,
and
carelesse
creatures
,
is
a
dishonour
of
God
,
it
is
a
witness
against
God
:
There
are
none
but
divells
,
divellish-minded
men
but
they
praise
God
,
even
the
very
dumbe
creatures
.
Let
us
labour
to
have
a
part
in
that
blessed
musick
and
harmonie
,
to
praise
God
:
if
we
do
not
praise
God
here
,
we
shall
never
do
it
in
heaven
.
But
we
must
remember
by
the
way
,
that
this
thankfulnesse
it
must
be
a
fruitful
thanksgiving
.
As
for
us
to
pray
to
God
to
blesse
us
,
and
then
to
do
Reall
thanksgiving
.
nothing
,
it
is
a
barren
prayer
:
so
to
thank
God
,
and
then
to
do
nothing
,
it
is
a
barren
thanksgiving
.
Our
deeds
have
words
,
our
deeds
have
a
voyce
to
God
,
they
speak
,
they
pray
,
there
is
a
kind
of
prayer
,
a
kind
of
thanks
in
our
works
.
Works
pray
to
God
,
they
have
a
kind
of
crie
to
God
,
both
ill
works
and
good
works
:
and
if
good
works
have
a
crie
to
God
in
prayer
,
they
will
have
a
voice
in
thanksgiving
:
this
fruitful
,
this
real
thanks
,
is
that
which
God
stands
upon
.
And
therefore
it
is
alway
joyned
with
a
study
how
to
improve
the
things
that
we
thank
God
for
to
the
best
advantage
.
If
we
thank
God
for
health
,
and
recovery
,
and
deliverance
,
we
will
labour
to
improve
it
to
Gods
glorie
:
if
we
be
thankful
to
God
for
riches
,
for
peace
,
we
will
improve
that
to
grow
in
grace
,
to
do
good
to
others
.
There
is
never
a
thankful
heart
,
but
it
studies
to
improve
that
which
it
is
thankful
for
really
,
that
God
may
have
the
Glory
,
and
it
the
comfort
,
and
benefit
by
it
,
or
else
it
is
but
a
lip-labour
,
but
a
lost
labour
.
Let
us
shame
our selves
,
and
condemne
our selves
for
our
unthankfulnesse
;
To
shame
our selves
for
our
unthankfulnesse
.
and
that
will
be
done
by
comparing
our
carriage
to
men
with
our
carriage
to
God
.
If
so
be
that
a
man
do
us
a
little
courtesie
,
how
are
we
confounded
if
we
have
not
returned
some
thanks
?
and
yet
notwithstanding
from
God
we
have
all
that
we
have
,
all
that
we
are
,
all
that
we
hope
to
have
,
and
yet
how
many
benefits
do
we
devoure
,
and
do
not
re
turn
God
thanks
?
This
disproportion
will
shame
the
best
Christian
,
that
he
is
not
so
quick
in
his
devotion
to
God
to
be
thankful
there
,
as
he
is
sensible
of
small
kindnesses
done
by
men
:
this
is
a
good
way
to
make
us
more
thankful
.
And
now
when
we
come
to
the
Sacrament
,
let
us
blesse
God
.
The
Eucharist
is
a
thanksgiving
:
where
there
are
many
,
there
should
be
thanksgiving
;
where
there
is
a
communion
there
is
many
,
and
thanksgiving
should
be
especially
of
many
met
together
to
thank
God
for
Christ
,
and
for
the
good
we
have
by
him
;
for
if
many
joyned
together
in
praise
for
St.
Paul
that
was
but
a
Minister
,
that
was
but
an
instrument
to
set
out
the
praise
and
the
Doctrine
of
Christ
,
much
more
should
we
be
thankfull
to
God
for
Christ
himself
,
which
is
the
gift
of
all
gifts
,
and
for
which
he
gives
us
all
other
gifts
;
if
he
give
us
him
,
can
he
deny
us
any
thing
?
If
we
be
thankful
for
the
health
of
our
bodies
(
as
indeed
we
should
,
)
if
we
be
thankful
for
the
peace
of
our
humours
,
much
more
should
we
be
thankful
for
the
peace
of
our
consciences
,
when
our
soules
are
set
in
tune
,
when
God
and
we
are
friends
,
when
the
soul
by
the
Spirit
of
God
is
set
at
peace
,
and
is
fit
for
the
praise
of
God
,
and
is
fit
to
do
good
,
when
it
is
a
healthful
soul.
As
in
the
body
,
it
is
a
sign
it
is
sick
when
the
actions
are
hindered
:
so
it
is
likewise
with
the
soul.
We
should
blesse
God
for
ability
to
do
good
,
for
any
health
in
our
souls
,
more
then
for
health
of
body
.
Do
but
consider
,
if
hwe
are
to
thank
God
for
the
instruments
of
good
,
much
more
are
we
to
thank
him
for
the
good
things
themselves
.
If
we
should
thank
God
for
the
Ministers
(
for
now
I
stand
upon
that
,
many
prayers
,
and
praises
were
given
to
God
for
Saint
Paul
)
much
more
should
we
be
thankful
for
that
which
we
have
by
the
Ministery
that
is
,
for
all
the
blessings
of
God
,
for
grace
and
glorie
,
for
life
and
salvation
.
It
is
the
Ministery
of
life
,
And
the
power
of
God
to
salvation
.
We
should
be
thankful
to
God
for
peace
,
We
are
the
messengers
of
peace
.
We
should
be
thankful
to
God
for
grace
,
and
for
his
holy
Spirit
:
the
Spirit
is
given
with
it
.
We
should
be
thankfull
especially
for
spirituall
favours
.
A
man
cannot
be
thankful
to
God
for
health
,
and
libertie
unlesse
first
he
know
God
to
be
his
,
that
he
can
blesse
God
for
spiritual
favours
.
Blessed
be
God
,
the
Father
of
our
Lord
Jesus
Christ
,
who
hath
blessed
us
with
all
spiritual
blessings
in
Christ
,
Ephes.
1.
We
should
be
thankful
for
Christ
,
and
all
the
benefits
we
have
by
Christ
,
much
more
then
for
any
other
blessings
whatsoever
.
Therefore
now
seeing
we
are
a
Communion
,
let
praise
be
given
by
many
.
We
have
greater
matters
then
the
health
of
a
Minister
,
(
or
any
particular
It
was
a
Sacrament
day
.
person
,
either
our selves
or
others
)
to
be
thankful
for
;
we
have
greater
cause
,
being
to
blesse
God
for
the
greatest
gift
that
ever
he
gave
,
even
for
Christ
.
The
disposition
in
a
feast
is
to
be
joyful
,
and
chearful
,
to
praise
God
;
now
we
are
to
feast
with
God
,
and
with
Jesus
Christ
.
Christ
is
not
onely
the
food
,
but
he
invites
us
,
he
is
with
us
.
What
will
we
do
for
Christ
if
we
will
not
feast
with
him
?
What
a
degree
of
unthankfulnesse
is
it
,
when
we
will
not
so
much
as
feast
with
him
?
when
we
will
not
willingly
receive
him
?
What
will
he
do
for
Christ
that
will
not
feast
with
him
?
how
unfit
will
he
be
to
praise
God
,
and
praise
Christ
,
that
when
Christ
makes
a
feast
of
himself
,
and
gives
himself
together
with
the
bread
and
wine
,
representing
the
benefit
of
his
bodie
and
blood
,
broken
,
and
shed
for
us
,
and
all
his
benefits
?
if
we
will
not
feed
upon
himself
,
when
he
stoopes
so
low
as
to
give
himself
for
us
,
and
to
feed
us
with
himself
,
what
will
we
do
?
How
can
we
be
thankful
for
other
blessings
,
when
we
are
not
thankful
for
himself
?
And
how
can
we
be
thankful
for
himself
,
when
we
will
not
come
and
partake
of
him
?
Let
us
stir
up
our
hearts
,
and
think
now
,
to
take
the
Communion
:
As
for
matter
of
repentance
and
sorrow
;
it
should
be
dispatched
before
.
It
is
the
Eucharist
,
a
matter
of
thanksgiving
:
we
should
raise
our
hearts
above
earthly
things
.
We
should
consider
that
we
are
to
deal
with
Christ
;
and
these
are
but
representations
.
When
the
bread
is
broken
,
think
of
the
body
of
Christ
,
and
when
the
wine
is
poured
out
,
think
of
the
blood
of
Christ
:
and
when
our
bodies
are
cheared
by
these
elements
,
think
how
our
soules
are
refreshed
by
the
blood
of
Christ
by
faith
.
If
we
should
be
thankful
to
God
for
bodily
deliverance
,
how
much
more
should
we
thank
him
for
our
soules
,
being
delivered
from
hell
by
the
blood
of
Christ
,
which
is
the
grand
deliverance
?
Let
us
dispose
our
hearts
to
thankfulnesse
,
it
is
a
fit
disposition
for
a
feast
.
And
(
as
I
said
)
take
heed
of
sin
,
it
choaks
thankfulnesse
,
therefore
examine
thy
purposes
,
how
thou
comest
;
if
thou
come
with
a
purpose
to
live
in
sin
,
thou
art
an
unfit
receiver
.
The
place
we
stand
in
is
holy
,
the
business
is
holy
,
we
have
to
deale
with
a
holy
God
;
and
therefore
if
we
purpose
not
to
relinquish
wicked
courses
,
and
to
enter
into
Covenant
with
God
,
to
abstain
from
fin
,
we
come
not
aright
;
When
thou
commest
into
the
house
of
God
,
take
heed
to
thy
feet
,
saith
the
Wise
man
:
take
heed
to
thy
affections
,
consider
with
whom
thou
hast
to
deale
:
but
if
thou
hast
renewed
thy
repentance
,
and
thy
purposes
with
God
for
the
time
to
come
,
come
with
chearefulness
,
with
a
thankfull
disposition
;
thankfulness
is
a
disposition
for
a
feast
:
if
it
be
a
disposition
for
bodily
deliverance
,
it
is
much
more
for
the
deliverance
of
the
soule
,
and
much
more
for
Christ
,
and
the
blessings
we
have
by
him
,
who
is
all
in
all
.
That
thanks
may
be
given
by
many
on
our
behalfe
.
VERS.
12.
For
our
rejoycing
is
this
,
the
testimonie
of
our
conscience
,
&c.
SAINT
Paul
in
these
words
doth
divers
things
at
once
.
First
,
He
shews
a
reason
why
many
should
pray
for
him
,
and
give
thanks
on
his
behalf
;
you
have
cause
,
saith
he
,
for
our
rejoycing
is
this
,
the
testimony
of
our
conscience
,
&c.
therefore
if
many
of
you
give
thanks
to
God
for
me
,
it
is
your
duty
,
my
conscience
beares
me
witness
that
I
have
carried
my self
well
towards
you
,
you
have
cause
to
pray
for
us
,
and
to
praise
God
for
our
deliverance
,
for
you
have
received
much
good
by
us
.
God
conveys
much
good
by
publick
persons
to
those
that
are
under
rhem
,
therefore
there
ought
to
be
many
prayers
,
and
many
thanks
for
them
.
And
again
,
they
ought
to
pray
,
and
give
thanks
for
him
,
because
they
should
not
lose
their
labour
,
they
should
not
lose
their
prayers
,
their
incense
,
because
it
should
be
for
a
man
that
was
gracious
with
God
,
that
had
the
testimonie
of
his
conscience
that
he
walked
in
simplicity
,
and
godly
sincerity
,
as
he
saith
,
Heb.
13.
Pray
for
us
,
for
we
are
assured
that
we
have
a
good
conscience
:
so
they
are
a
reason
of
the
former
.
Another
thing
that
he
aimes
at
is
,
the
preventing
of
some
imputations
:
he
was
accused
in
their
thoughts
at
least
,
and
by
the
words
of
some
false
teachers
,
that
were
his
worst
enemies
,
as
you
have
no
enemy
(
next
to
the
divell
)
to
a
Minister
,
like
a
Minister
.
If
a
man
would
see
the
spirit
of
the
divel
,
let
him
look
to
some
of
them
.
Saint
Paul
had
many
enemies
,
many
false
brethren
,
that
laid
false
imputations
upon
him
to
disparage
him
in
the
thoughts
of
others
,
in
the
thoughts
of
his
hearers
.
They
accounted
him
an
inconstant
man
,
that
he
came
not
to
them
when
he
promised
,
and
that
he
suffered
affliction
,
and
it
was
like
enough
for
some
desert
:
they
accounted
him
a
despicable
man
,
he
suffered
afflictions
in
the
World
,
he
wanted
discretion
to
keep
himself
out
of
the
crosse
.
Nay
,
saith
he
,
whatsoever
you
impute
to
me
,
and
lay
upon
me
,
Our
rejoycing
is
this
,
the
testimony
of
our
conscience
&c.
Again
,
he
aimes
at
this
,
to
lay
the
blame
upon
those
false
brethren
,
who
deserved
it
:
they
think
I
am
a
deceiver
:
they
think
I
am
wilely
:
no
,
I
do
not
walk
so
,
I
do
not
walk
in
fleshly
wisdom
as
they
do
that
seek
themselves
,
and
not
you
.
So
I
say
,
Saint
Paul
aimes
at
divers
things
in
bringing
in
these
words
.
We
see
here
first
of
all
,
that
Doct.
The
more
eminent
men
are
,
the
more
to
be
prayed
for
.
The
more
eminent
a
man
is
for
place
and
gifts
,
the
more
he
should
be
prayed
for
,
and
the
more
thanks
should
be
given
for
him
.
You
have
cause
(
saith
Saint
Paul
)
to
do
it
for
me
:
for
our
rejoycing
is
this
,
that
we
have
walked
in
simplicity
and
sincerity
,
&c.
and
more
abundantly
to
you-ward
.
Saint
Paul
was
a
brother
as
he
was
a
Christian
;
he
was
a
Father
in
regard
he
had
called
them
to
the
faith
:
and
he
was
an
Apostle
.
In
all
regards
they
ought
to
praise
God
for
him
:
because
he
was
a
Father
,
because
he
was
the
father
of
them
,
(
you
have
not
many
Fathers
,
saith
he
)
and
because
he
was
an
Apostle
,
a
man
eminent
,
by
whose
meanes
God
conveyed
a
world
of
good
to
the
Church
.
To
make
way
to
the
main
thing
,
Observe
this
in
general
,
that
Christians
are
often
driven
to
their
Apologie
.
Especially
Ministers
the
Fathers
of
Christians
:
holy
men
in
the
Church
Doct.
Christians
driven
to
make
apologies
.
are
driven
to
their
Apologie
,
and
defence
:
because
those
that
shine
in
their
own
consciences
,
wicked
men
labour
to
darken
them
in
their
reputation
,
that
their
own
wickednesse
may
be
the
lesse
seen
,
and
observed
.
It
hath
alway
been
the
policy
of
Satan
,
and
of
wicked
men
,
(
that
so
all
might
seem
alike
)
to
lay
aspersion
s
upon
those
that
were
better
men
then
themselves
.
Saint
Paul
is
forced
to
make
his
Apologie
,
to
retire
to
the
testimonie
of
his
conscience
,
Our
rejoycing
is
this
,
the
testimonie
of
our
conscience
,
&c.
Use.
Not
to
think
strange
if
we
be
driven
to
it
.
Therefore
make
this
use
of
it
,
not
to
think
it
strange
if
we
be
driven
to
our
Apologie
.
But
some
may
say
,
is
not
the
life
the
best
Apology
?
as
St.
Peter
saith
,
that
you
may
stop
the
mouthes
of
gain-sayers
.
Quest.
Yes
,
of
all
Apologies
life
is
the
best
,
to
oppose
to
all
imputations
:
but
notwithstanding
it
is
not
enough
.
Answ.
Life
the
best
Apology
,
but
not
enough
sometimes
.
A
man
is
cruell
,
if
he
make
not
his
Apology
and
defence
sometimes
:
because
his
imputations
tend
to
the
hurt
of
others
,
being
publick
persons
,
especially
Ministers
,
who
have
so
much
authority
in
the
hearts
of
people
,
as
they
can
gaine
by
their
good
life
and
desert
:
and
if
any
imputation
lie
upon
them
,
they
are
to
clear
it
in
words
,
their
life
will
not
serve
the
turn
,
but
they
must
otherwise
make
their
Apologie
(
if
it
be
needfull
)
for
themselves
,
as
Saint
Paul
doth
here
.
It
is
not
onely
lawful
,
but
expedient
sometimes
to
speak
by
way
of
commendation
of
our selves
.
In
what
cases
?
A
man
may
speak
in
commendations
of
himself
.
Not
onely
in
case
of
thankfulnesse
to
God
,
to
praise
God
for
his
graces
in
us
.
And
likewise
in
case
of
example
to
others
,
a
man
may
speak
of
Gods
1.
For
thankfulnesse
.
work
in
him
,
he
may
tell
what
God
hath
done
for
his
soule
,
and
in
his
soul
,
that
God
may
have
glorie
,
and
others
may
have
benefit
.
2.
For
example
.
But
likewise
in
the
third
place
(
and
it
was
Saint
Paul's
case
here
)
a
man
may
speak
of
himself
,
by
way
of
Apology
and
defence
,
that
the
truth
3.
For
defence
.
suffer
not
.
It
is
a
kind
of
betraying
the
cause
,
for
a
man
to
be
silent
when
he
is
so
accused
.
Though
(
as
I
said
)
a
good
life
be
the
best
Apology
,
and
except
there
be
a
good
life
the
verball
apologie
is
to
little
purpose
,
yet
the
apology
of
life
oft-times
in
publick
persons
is
too
little
:
In
these
cases
we
must
speak
of
our selves
,
and
of
the
good
things
of
God
in
us
.
But
,
another
quere
may
be
here
,
May
a
man
glory
in
that
which
is
in
him
,
of
the
grace
of
God
that
is
in
him
?
Our
glorying
should
be
in
Christ
,
in
Question
.
the
obedience
,
and
righteousnesse
of
Christ
,
and
in
God
reconciled
through
Christ
:
can
a
Christian
glory
in
any
thing
that
is
in
him
,
which
is
imperfect
?
I
answer
briefly
,
Saint
Paul
doth
not
here
glory
in
the
Court
of
Justification
,
but
in
the
Court
of
a
Christian
conversation
:
therein
a
man
may
Answ.
How
a
man
may
glory
of
the
graces
in
him
.
glorie
in
the
work
of
grace
in
him
,
in
those
inward
works
,
and
the
works
that
flow
from
them
.
When
a
man
is
to
deal
with
men
he
may
set
forth
his
life
,
nay
,
when
a
man
is
to
deal
with
God
he
may
set
forth
his
sincerity
,
not
,
I
say
,
in
the
Court
of
Justification
,
but
in
the
Court
of
Sanctification
,
and
a
holy
life
.
There
good
works
are
the
ornament
of
the
spouse
,
they
are
her
Jewels
:
but
come
to
the
Court
of
Justification
,
all
are
dung
,
as
the
Apostle
saith
,
Philip.
3.
All
are
dung
and
drosse
,
not
worthy
to
be
named
,
they
are
not
able
,
they
are
not
strong
enough
;
all
that
comes
from
us
,
and
all
that
is
in
us
it
is
not
able
to
bear
us
out
in
glorying
in
the
Court
of
Justification
,
All
are
stained
as
menstruous
cloaths
.
But
mark
,
Saint
Paul
speaks
of
glorying
before
men
,
of
a
sanctified
life
.
He
glories
not
in
his
conversation
and
sincerity
as
a
title
;
but
he
glories
in
it
as
an
evidence
that
his
title
is
good
.
That
whereby
he
hath
his
title
is
only
by
the
righteousnesse
of
Christ
,
that
he
hath
heaven
,
and
is
free
from
hell
,
that
is
the
title
:
but
what
evidence
have
you
that
Christ
and
his
righteousnesse
is
yours
?
there
must
be
somewhat
wrought
in
you
,
and
that
is
sincere
walking
.
So
he
alledgeth
it
as
an
evidence
of
his
state
in
grace
,
that
that
was
good
.
So
we
see
in
what
case
he
gloried
in
his
sincerity
.
To
come
to
the
words
.
For
the
words
themselves
,
they
contein
the
blessed
temper
of
Saint
Paul's
spirit
in
the
middest
of
disgraces
,
in
the
middest
of
imputations
,
the
temper
of
his
spirit
it
was
joyful
,
glorying
.
Our
rejoycing
is
this
.
The
ground
of
it
is
,
The
testimony
of
our
conscience
.
The
matter
whereof
conscience
doth
witnesse
and
testifie
,
it
is
conversation
,
that
is
the
thing
testified
of
.
And
the
manner
positively
,
In
simplicity
,
and
godly
sincerity
.
In
simplicity
:
you
would
think
this
to
be
a
simple
commendation
,
to
commend
himself
for
simplicitie
:
but
it
is
a
godly
simplicity
whereby
we
are
like
to
God
,
to
be
simple
without
mixture
of
sin
and
hypocrisie
,
without
mixture
of
errour
and
falsehood
:
that
simplicity
that
is
despised
by
carnall
wretches
that
stain
and
defile
their
consciences
,
and
call
them
what
you
will
,
so
you
account
them
not
simple
they
;
despise
the
tearm
of
an
honest
simple
man
.
Simplicitie
is
not
here
taken
for
a
defect
of
knowledge
,
(
as
the
word
is
commonly
used
)
but
for
an
excellencie
whereby
we
resemble
God
that
is
free
from
all
mixture
of
sin
and
Ignorance
.
In
simplicity
,
and
godly
sincerity
.
And
then
negatively
,
Not
in
fleshly
wisdom
.
And
then
,
because
this
setting
out
of
himself
might
seem
to
be
ostentation
,
to
set
down
his
glorying
in
his
conscience
,
and
in
his
simplicity
,
here
is
a
qualification
of
it
likewise
,
indeed
I
glory
in
my
simplicity
,
and
sincerity
,
that
is
,
in
my
conversation
:
but
it
is
by
the
grace
of
God
.
By
the
grace
of
God
my
conversation
hath
been
in
godly
sincerity
,
and
not
in
fleshly
wisdom
:
For
St.
Paul
was
wondrous
jealous
of
his
heart
,
for
fear
of
pride
,
not
I
(
saith
he
)
1.
Cor.
15.
I
laboured
more
then
they
all
:
O
,
not
I
,
but
the
Grace
of
God
that
was
in
me
:
he
was
afraid
of
the
least
insinuation
of
spirituall
pride
,
and
so
he
saith
here
,
Our
rejoycing
is
the
testimony
of
our
conscience
,
that
in
simplicity
and
sincerity
,
by
the
grace
of
God
.
And
then
the
extent
of
this
conversation
,
(
thus
in
simplicity
,
and
sincerity
)
in
regard
of
the
object
,
it
hath
been
thus
,
In
the
world
,
towards
all
men
that
I
have
conversed
with
,
they
can
say
as
much
,
wheresoever
I
have
lived
.
And
more
abundantly
to
you-ward
,
my
care
and
Conscience
hath
been
to
carry
my self
as
I
should
,
more
abundantly
to
you-ward
,
with
whom
I
have
lived
longest
.
This
is
an
excellent
evidence
of
a
good
man
,
that
he
is
best
liked
where
he
is
best
known
.
Now
St.
Paul
had
lived
long
amongst
them
,
and
he
was
their
father
in
Christ
,
and
therefore
saith
he
my
conversation
is
known
,
especially
to
you-ward
.
Many
men
are
best
trusted
where
they
are
least
known
,
their
publick
conversation
is
good
and
plausible
,
but
their
secret
courses
are
vile
and
naught
,
as
those
know
that
are
acquainted
with
their
retired
courses
:
but
you
(
saith
the
Apostle
)
with
whom
I
have
lived
longest
,
with
whom
I
have
been
most
,
you
can
bear
witnesse
of
my
conversation
,
that
I
have
lived
so
and
so
in
the
world
,
and
more
abundantly
to
you-ward
.
This
is
our
rejoycing
,
&c.
We
see
here
the
temper
and
disposition
that
St.
Paul
was
in
,
he
was
in
a
glorying
,
in
a
rejoycing
estate
.
We
see
then
that
,
A
Christian
(
take
him
at
the
worst
)
his
estate
is
a
rejoycing
estate
.
Our
rejoycing
is
this
.
The
word
in
the
originall
is
more
then
joy
:
for
it
is
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
a
glorying
,
our
glorying
is
this
,
which
is
a
joy
manifesting
Doct.
Christians
have
their
joy
.
it self
in
the
outward
man
,
when
the
heart
and
the
spirit
seeme
as
it
were
to
go
outward
,
and
(
as
it
were
)
to
meet
the
thing
joyed
in
.
A
Christian
hath
his
joy
,
his
glorying
,
and
a
glorying
that
is
proper
to
himself
:
it
is
a
spirituall
joy
,
as
it
followes
after
,
Our
rejoycing
is
the
testimony
of
our
conscience
.
So
goodis
God
,
that
in
the
worst
estate
he
gives
his
Children
matter
of
rejoycing
in
this
world
:
he
gives
them
a
taste
of
heaven
,
before
they
come
there
.
He
gives
them
a
grape
of
Canaan
,
as
Israel
,
they
tasted
of
Canaan
what
a
good
land
it
was
before
they
came
thither
:
so
Gods
Children
,
they
have
their
rejoycing
.
St.
Paul
swears
and
protests
it
,
1.
Cor
15.
By
our
rejoycing
in
Christ
Jesus
I
die
daily
:
as
verily
as
we
joy
in
all
our
afflictions
;
so
this
is
true
that
I
say
,
that
I
die
daily
.
Therefore
we
should
labour
to
be
of
such
a
temper
,
as
that
we
may
glory
,
Use.
To
labour
for
a
temper
that
we
may
glory
.
and
rejoyce
.
A
Christian
hath
his
rejoycing
,
but
it
is
a
spiritual
rejoycing
,
like
his
estate
.
Every
creature
hath
his
joy
,
as
St.
Chrysostome
speaks
:
we
do
all
for
joy
,
all
that
we
do
is
that
we
may
joy
at
length
,
it
is
the
centre
of
the
soule
.
As
rest
is
to
motion
,
so
the
desire
of
all
is
to
joy
,
to
rest
in
joy
.
So
that
heaven
it self
is
termed
by
the
name
of
joy
,
happinesse
it self
,
Enter
into
thy
masters
joy
.
Every
creature
hath
his
joy
proper
to
him
,
every
man
hath
his
joy
:
a
carnall
man
hath
a
carnal
joy
,
a
spiritual
man
hath
a
holy
joy
.
First
,
he
joyes
in
his
election
which
was
before
all
worlds
,
that
his
name
A
Christians
joy
.
is
written
in
heaven
,
as
it
is
,
Luke
11.
Rejoyce
in
this
,
that
your
names
are
1.
In
Election
.
written
in
heaven
,
and
not
that
the
divells
are
subject
unto
you
.
And
then
,
he
joyes
in
his
justification
,
that
he
is
freed
from
his
sins
,
Rom.
8.
Being
justified
by
faith
we
have
peace
with
God
through
Christ
,
and
we
rejoyce
2.
In
justification
.
in
afflictions
:
being
justified
first
,
there
is
the
way
how
this
joy
comes
in
.
A
Christian
being
justified
by
faith
,
and
freed
from
the
guilt
of
his
sin
,
it
worketh
joy
.
And
then
,
there
is
a
joy
of
sanctification
,
of
a
good
conscience
,
of
a
holy
3.
In
sanctification
.
life
led
,
as
we
see
here
,
our
rejoycing
is
this
,
the
testimony
of
our
conscience
,
&c.
And
then
,
there
is
a
joy
of
glory
to
come
,
We
rejoyce
under
the
hope
of
glory
,
4.
In
the
hope
of
glory
.
saith
the
Apostle
,
Rom.
5
so
a
Christians
joy
is
suitable
to
himself
.
There
is
no
other
man
that
can
glory
,
and
be
wise
,
because
all
men
but
a
Christian
,
they
glory
in
their
shame
,
or
they
glory
in
vanishing
things
.
A
A
Christian
only
can
stand
to
his
joy
.
Christian
is
not
ashamed
of
his
joy
,
of
his
glorying
,
because
he
glories
not
in
his
shame
.
Therefore
the
Apostle
here
justifies
his
joy
,
our
rejoycing
is
this
,
I
care
not
if
all
the
World
know
my
joy
,
it
is
the
testimony
of
my
conscience
.
As
if
he
should
say
,
Let
others
rejoyce
in
base
pleasures
which
they
will
not
stand
to
a
vow
,
let
others
rejoyce
in
riches
,
in
honours
,
in
the
favour
of
men
,
let
them
rejoyce
in
what
they
please
,
my
joy
is
another
kind
of
joy
,
I
rejoyce
in
the
testimony
of
my
conscience
.
A
Christian
as
he
hath
a
joy
,
so
he
hath
a
joy
that
he
will
stand
to
,
and
make
it
good
.
There
is
no
other
man
but
he
will
blush
,
and
have
shame
in
his
forehead
,
that
joyes
in
any
thing
that
is
baser
then
himself
,
that
joyes
in
outward
things
,
he
cannot
stand
to
it
,
and
say
,
This
is
my
joy
:
but
a
Christian
hath
the
warrant
of
his
conscience
for
that
which
he
joyes
in
,
and
therefore
he
is
not
ashamed
of
it
.
Another
man
dares
not
reveal
his
joy
.
All
the
subtiltie
of
the
world
,
is
to
have
the
pleasures
that
sin
will
Wicked
men
labour
to
hide
the
ground
of
their
joy
.
afford
,
and
yet
withall
they
study
to
cover
it
,
that
it
may
not
appear
.
Where
is
the
joy
of
the
ambitious
?
His
study
,
his
thought
,
and
his
joy
is
to
have
respect
Haman-like
,
and
yet
he
studies
to
conceal
this
,
he
dares
not
have
it
known
,
he
dares
not
avow
it
,
This
is
my
rejoycing
,
for
then
all
the
world
would
laugh
at
him
for
a
vain
person
.
Again
,
the
joy
of
the
base-minded
man
,
is
in
his
pleasure
,
but
he
dares
not
avow
this
,
he
dares
not
say
,
my
rejoycing
is
this
;
for
then
every
man
would
scorn
him
as
a
beast
.
The
rich
man
,
he
joyes
in
his
riches
,
but
he
dares
not
be
known
of
this
;
for
he
would
then
be
accounted
a
base
earthly-minded
man
.
Every
man
would
scorn
him
.
He
studies
to
have
all
the
pleasure
,
and
all
the
comfort
that
these
things
will
afford
,
and
yet
to
cover
them
.
Because
he
thinks
,
that
there
is
a
higher
matter
that
he
should
joy
in
,
if
he
were
not
an
atheist
.
A
Christian
is
not
ashamed
of
his
joy
,
and
rejoycing
,
I
rejoyce
in
this
,
saith
he
.
For
it
is
well
bred
,
it
is
bred
from
the
Spirit
of
God
witnessing
A
Christian
not
ashamed
of
his
joy
.
that
his
name
is
written
in
the
Booke
of
Life
,
witnessing
that
his
sins
are
forgiven
,
witnessing
that
he
lives
as
a
Christian
should
do
,
witnessing
that
1.
It
is
well
bred
.
he
hath
the
evidences
of
his
justification
,
that
he
hath
a
holy
life
,
the
pledge
likewise
of
future
glory
:
his
joy
is
well
bred
.
Likewise
it
is
permanent
.
Other
mens
joy
,
and
rejoycing
is
but
2.
It
is
permanent
.
as
a
flash
of
thornes
,
as
the
Wise
man
calls
it
,
(
as
it
were
)
a
flame
in
thornes
,
as
the
crackling
of
thornes
,
which
is
sooner
gone
.
And
it
is
an
unseemly
glorying
and
rejoycing
,
for
a
man
to
glory
in
that
which
is
worse
then
himself
,
and
in
that
which
is
out
of
himself
:
as
all
other
things
are
out
of
a
mans
self
,
and
worse
,
and
meaner
then
a
mans
self
:
therefore
a
man
cannot
rejoyce
in
them
,
and
be
wise
.
It
is
a
disparagement
to
the
wisdom
of
a
man
,
to
glory
in
things
that
are
meaner
then
himself
,
and
that
are
out
of
himself
.
A
holy
Christian
hath
that
in
himself
,
and
that
which
is
more
excellent
then
himself
to
glory
in
.
This
is
our
rejoycing
,
the
testimony
of
our
conscience
.
All
other
rejoycing
it
is
vain
glorie
,
and
vain
rejoycing
:
therefore
in
Jerem.
9.
saith
he
,
Let
not
the
wise
man
glory
in
his
wisdome
,
let
not
the
strong
man
glory
in
his
strength
,
let
not
the
rich
man
glorie
in
his
riches
:
but
if
a
man
will
glorie
,
let
him
glorie
that
he
knowes
the
Lord
to
be
his
,
and
that
he
knowes
himself
to
be
the
Lords
.
When
he
knowes
the
Lord
to
be
his
,
and
himself
to
be
Gods
by
faith
,
and
a
good
conscience
,
then
there
is
matter
of
glorying
.
Of
all
kind
of
men
,
God
doth
hate
proud
boasters
most
of
all
;
for
glory
,
is
the
froth
of
pride
,
and
God
hates
pride
,
he
opposeth
pride
,
and
sets
himself
in
battel
aray
against
it
,
and
who
can
thrive
that
hath
God
for
his
enemie
?
boasting
and
pride
in
any
earthly
thing
it
is
against
all
the
Pride
against
all
the
commandements
.
commandements
almost
.
It
is
Idolatrie
,
it
makes
that
we
boast
,
and
glorie
in
,
an
Idoll
;
whereas
we
should
glorie
in
God
that
gives
it
.
And
it
is
spirituall
adulterie
,
when
we
cleave
in
our
affections
to
some
outward
thing
more
then
to
God
.
It
is
false
witnesse
:
pride
is
a
false
glasse
,
it
makes
the
things
,
and
the
men
themselves
that
enjoy
them
to
seem
greater
then
they
are
.
The
divell
amplifies
earthly
things
to
a
carnall
man
in
a
false
glasse
,
that
they
seeme
big
to
him
:
whereas
if
he
could
see
them
in
their
true
colours
,
they
are
false
things
,
they
are
snares
,
and
hinderances
in
the
way
to
heaven
,
and
many
such
names
they
have
.
The
Scripture
gives
an
ill
report
of
them
,
They
are
vanity
and
vexation
of
spirit
:
because
we
should
be
discouraged
from
setting
our
affections
on
these
things
,
and
from
glorying
in
them
.
Therefore
let
us
take
heed
of
false
glorying
;
if
we
will
glorie
,
we
see
here
what
we
are
to
glory
in
,
This
is
our
rejoycing
,
the
testimony
of
our
conscience
,
&c.
And
this
we
may
justify
,
and
stand
by
that
it
is
good
.
It
is
the
Testimony
of
conscience
.
This
is
our
rejoycing
,
the
testimony
of
our
conscience
.
The
testimony
of
conscience
,
it
is
a
matter
and
ground
of
joy
to
a
true
Christian
;
here
we
are
to
consider
these
things
.
First
,
to
consider
a
little
the
nature
of
conscience
.
And
then
,
that
conscience
beares
witnesse
,
that
there
is
a
testimony
of
conscience
.
And
that
this
conscience
bearing
witnesse
is
a
ground
of
comfort
.
For
the
first
,
Every
man
feeles
,
and
knowes
what
conscience
meanes
.
There
be
many
Conscience
what
rigid
disputes
of
it
among
the
Schoole
men
that
had
leisure
enough
,
&
of
all
men
knew
as
little
,
and
felt
what
it
was
,
as
any
sort
of
men
,
living
under
the
darkness
of
Poperie
,
and
superstition
,
and
being
in
thraldome
to
the
Pope
,
and
to
the
corruptions
of
the
times
they
lived
in
.
They
have
much
jangling
about
the
description
of
it
,
whether
it
be
the
soule
it self
,
or
a
facultie
,
or
an
act
?
In
a
word
,
Conscience
is
all
these
in
some
sort
,
in
diverse
respects
:
therefore
I
will
not
wrangle
with
any
particular
opinion
.
For
what
is
conscience
,
but
the
soul
it self
reflecting
upon
it self
?
It
1.
The
soulit
self
.
is
the
propertie
of
the
reasonable
soule
and
the
excellencie
of
it
,
that
it
can
return
upon
it self
.
The
beast
cannot
;
for
it
runs
right
forward
:
it
knowes
it
is
carried
to
the
object
:
but
it
cannot
returne
,
and
recoile
upon
it self
:
but
the
soule
of
the
reasonable
creature
,
of
all
even
from
men
to
God
himself
,
who
understands
in
the
highest
degree
,
though
he
do
not
discourse
as
man
doth
,
yet
he
knowes
himself
,
he
knowes
and
understands
his
owne
excellencie
.
And
wheresoever
there
is
understanding
,
there
is
a
reflect
act
whereby
the
soule
returnes
upon
it self
,
and
knowes
what
it
doth
:
it
knowes
what
it
wills
,
it
knowes
what
it
affects
,
it
knowes
what
it
speakes
,
it
knowes
all
in
it
,
and
all
out
of
it
.
It
is
the
propertie
of
the
soule
.
Therefore
the
originall
word
in
the
Old
Testament
that
signifies
the
heart
,
it
is
taken
for
conscience
.
Conscience
and
heart
are
all
one
,
I
am
perswaded
in
my
soul
,
that
is
,
in
my
conscience
:
and
the
Spirit
witnesseth
to
our
spirit
,
that
is
,
to
our
conscience
.
Conscience
is
called
the
spirit
,
the
Heart
,
the
soul
:
because
it
is
nothing
but
the
soul
,
reflecting
and
returning
upon
it self
.
Therefore
it
is
called
conscience
,
that
is
,
one
knowing
joyned
with
another
:
because
conscience
knowes
it self
,
and
it
knowes
what
it
knowes
,
it
knowes
what
the
heart
is
,
it
not
onely
knowes
it self
,
but
it
is
a
knowledge
of
the
heart
with
God
.
It
is
called
conscience
,
because
it
knowes
with
God
;
for
what
conscience
knowes
,
God
knowes
that
is
above
conscience
.
It
is
a
knowledge
with
God
,
and
a
knowledge
of
a
mans
selfe
.
And
so
it
may
be
the
soule
it self
indued
with
that
excellent
facultie
of
reflecting
and
returning
upon
it self
,
therefore
it
judgeth
of
its
own
acts
,
because
it
can
return
upon
it self
.
Conscience
likewise
in
some
sort
may
be
called
a
faculty
;
the
common
stream
runs
that
way
,
that
it
is
a
power
.
It
is
not
one
power
,
but
conscience
2.
A
faculty
.
is
in
all
the
powers
of
the
soule
;
for
it
is
in
the
understanding
,
and
there
it
rules
;
conscience
is
it
by
which
it
is
ruled
and
guided
.
Conscience
is
nothing
but
an
application
of
it
to
some
particular
,
to
some
thing
it
knowes
,
to
some
rules
it
knowes
before
.
Conscience
is
in
the
will
,
in
the
affections
,
the
joy
of
conscience
,
and
the
peace
of
conscience
,
and
so
it
runs
through
the
whole
soule
.
It
is
not
one
facultie
,
or
two
,
but
it
is
placed
in
all
the
faculties
.
And
some
will
needs
have
it
an
act
,
a
particuler
act
,
and
not
a
power
.
When
it
doth
exercise
,
conscience
it
is
an
act
:
when
it
accuseth
,
or
excuseth
,
3.
an
Act.
or
when
it
witnesseth
,
it
is
an
act
,
at
that
time
it
is
a
facultie
in
act
.
So
that
we
need
not
to
wrangle
whether
it
be
this
,
or
that
?
let
us
comprehend
as
much
in
our
notions
as
we
can
:
that
it
is
the
soul
,
the
heart
,
the
spirit
of
a
man
returning
upon
it self
,
and
it
hath
something
to
doe
in
all
the
powers
;
and
it
is
an
act
it self
,
when
it
is
stirred
up
to
accuse
,
or
to
excuse
:
to
punish
a
man
with
fears
and
terrours
,
or
to
comfort
him
with
joy
,
and
the
like
.
Now
Conscience
it
is
a
most
excellent
thing
,
it
is
above
reason
,
and
sense
:
for
conscience
is
under
God
,
and
hath
an
eye
to
God
alway
.
An
Atheist
can
have
no
conscience
therefore
,
because
he
takes
a
way
the
ground
of
conscience
which
is
an
eye
to
God
,
Conscience
lookes
An
Atheist
can
have
no
conscience
.
Conscience
above
reason
:
to
God
,
it
is
placed
as
Gods
Deputy
,
and
vicegerent
in
man
.
Now
it
is
above
reason
in
this
respect
:
Reason
saith
,
you
ought
to
do
this
,
it
is
a
comely
thing
,
it
is
a
thing
acceptable
with
men
amongst
whom
you
live
and
converse
,
it
becomes
your
condition
as
you
are
a
man
to
carrie
your self
thus
,
it
agrees
with
the
rules
,
and
principles
of
nature
in
you
.
Thus
saith
reason
,
and
they
are
good
motives
from
reason
.
But
conscience
goeth
higher
;
There
is
a
God
to
whom
I
must
answer
,
there
is
a
judgment
,
therefore
I
do
this
,
and
therefore
I
do
not
this
.
It
is
a
more
divine
,
a
more
excellent
power
in
man
then
any
thing
else
,
then
sense
or
reason
,
or
whatsoever
.
As
it
is
planted
by
God
for
special
use
,
so
it
looks
to
God
in
all
.
Therefore
the
name
for
conscience
in
the
Greek
and
Latine
,
signifies
a
knowledge
with
another
,
because
it
is
a
knowledge
with
God
;
God
and
my
own
heart
knowes
this
,
God
and
my
conscience
,
as
we
use
to
say
.
Three
things
joyned
with
conscience
:
There
are
three
things
joyned
with
conscience
.
It
is
a
knowledge
with
a
rule
,
with
a
generall
rule
,
that
is
alway
the
foundation
of
conscience
in
a
man
,
For
there
is
a
general
rule
,
Whosoever
commits
1.
It
is
a
knowledge
with
a
generall
rule
:
murther
,
whosoever
commits
adultery
,
whosoever
is
a
blasphemer
,
a
swearer
,
a
covetous
,
corrupt
person
,
he
shall
not
enter
into
the
Kingdome
of
Heaven
,
as
the
Apostle
saith
.
Here
is
the
generall
rule
,
now
conscience
applies
it
,
but
I
am
such
a
one
,
therefore
I
shall
not
enter
into
heaven
:
so
here
the
conscience
it
practiseth
with
a
rule
.
It
is
a
knowledge
of
those
particulars
with
a
generall
rule
.
And
then
it
is
a
knowledge
of
me
,
of
my
own
heart
,
I
know
what
I
have
done
,
I
know
what
I
doe
,
and
in
what
manner
,
whether
in
hypocrisie
,
or
sincerity
:
I
know
2.
Of
our
own
actions
.
what
I
think
.
And
then
it
is
a
knowledge
with
God
:
for
God
knows
what
conscience
knowes
,
he
knowes
what
is
thought
or
done
,
Conscience
is
3.
A
knowledge
with
God
above
me
,
and
God
is
above
conscience
.
Conscience
is
above
me
and
above
all
men
in
the
world
;
for
it
is
immediately
subjugated
to
God
;
conscience
knowes
more
then
the
world
,
and
God
knowes
a
thousand
times
more
then
Conscience
or
the
world
.
It
is
a
knowledge
with
a
general
rule
;
for
where
there
is
no
generall
rule
,
there
is
no
conscience
.
To
make
this
a
little
clearer
,
all
have
a
rule
:
those
that
have
not
the
Word
which
is
the
best
rule
of
all
,
yet
they
have
the
Word
written
in
their
hearts
;
they
have
a
naturall
Judicature
in
their
souls
;
their
conscience
excusing
,
or
accusing
one
another
,
they
have
a
generall
rule
,
you
must
do
no
wrong
,
you
must
do
that
which
is
right
.
In
the
soule
there
is
a
treasurie
of
rules
by
nature
;
(
the
Word
doth
add
more
rules
,
the
Law
and
the
Gospel
)
and
that
part
of
the
soule
that
preserves
rules
is
called
intellectual
,
because
it
preserves
rules
;
all
men
by
nature
have
these
graven
in
the
soule
.
And
therefore
the
Heathen
were
exact
in
the
rules
of
justice
,
in
the
principles
which
they
had
by
nature
,
grafted
and
planted
in
them
.
Now
because
the
copie
of
the
Image
of
God
,
the
Law
of
God
written
in
nature
,
was
much
blurred
since
the
fall
,
God
gave
a
new
copie
of
his
law
which
was
more
exact
;
therefore
the
Jewes
which
had
the
Word
of
God
,
should
have
had
more
conscience
then
the
Heathen
,
because
they
had
a
better
generall
rule
.
And
now
we
having
the
Gospell
too
which
is
a
more
Evangelicall
rule
,
we
should
be
more
exact
in
our
lives
then
they
.
But
every
man
in
the
world
hath
a
rule
.
If
men
sin
without
the
Law
,
they
shall
be
judged
without
the
law
,
by
the
principles
of
nature
:
if
they
sin
under
the
Gospell
,
they
shall
be
judged
by
the
Word
and
Gospell
.
So
that
conscience
,
it
is
a
knowledge
with
a
rule
,
and
with
the
particular
actions
that
I
have
done
,
and
a
knowledge
with
God
.
In
a
word
,
to
clear
this
further
concerning
the
nature
of
conscience
,
know
that
God
hath
set
up
in
man
a
Court
,
and
there
is
in
man
all
that
are
in
a
God
hath
set
up
in
man
a
Court
,
wherein
conscience
is
Court
.
There
is
a
Register
to
take
notice
of
what
we
have
done
:
besides
the
generall
rule
(
for
that
is
the
ground
and
foundation
of
all
)
there
is
conscience
which
is
a
Register
to
set
down
whatsoever
we
have
done
,
exactly
;
1.
Register
.
the
conscience
keeps
diaries
,
it
sets
down
every
thing
,
it
is
not
forgotten
(
though
we
think
it
is
)
when
conscience
is
once
awaked
.
As
in
Jer.
17.
The
sins
of
Judah
are
written
with
a
pen
of
Iron
,
and
with
the
point
of
a
Diamond
,
upon
their
souls
:
all
their
wit
and
craft
will
not
rase
it
out
.
It
may
be
forgotten
a
while
,
by
the
rage
of
lusts
,
or
one
thing
or
other
;
but
there
is
a
Register
that
writes
it
downe
,
conscience
is
the
Register
.
And
then
there
are
Witnesses
,
The
testimony
of
conscience
:
conscience
doth
2.
Witnesse
.
witness
,
this
I
have
done
,
this
I
have
not
done
.
There
is
an
Accuser
with
the
witness
,
the
conscience
it
accuseth
,
or
excuseth
.
3
Accuser
.
And
then
there
is
the
Judge
,
conscience
is
the
Judge
there
:
it
doth
judge
,
this
is
well
done
,
this
is
ill
done
.
4.
Judge
.
Then
there
is
an
Executioner
,
and
conscience
is
that
too
,
upon
accusation
,
and
judgement
there
is
punishment
.
The
first
punishment
is
within
a
5.
Executioner
.
man
alway
before
he
come
to
hell
.
The
punishment
of
conscience
it
is
a
prejudice
of
future
judgment
:
there
is
a
flash
of
hell
presently
after
an
ill
act
,
The
Heathen
could
observe
,
that
God
hath
framed
the
heart
and
the
brain
so
,
as
there
is
a
sympathic
between
them
,
that
whatsoever
is
in
the
understanding
that
is
well
and
comfortable
,
the
understanding
in
the
braine
Sympathie
between
heart
and
brain
.
sends
it
to
the
heart
,
and
raiseth
some
comfort
.
If
the
understanding
apprehend
dolorous
things
,
ill
matters
,
then
the
heart
smites
,
as
Davids
heart
smote
him
:
the
heart
smites
with
grief
for
the
present
,
and
with
fear
for
the
time
to
come
.
In
good
things
,
it
brings
joy
presently
:
and
hope
for
the
time
to
come
,
that
followes
a
good
excusing
conscience
.
God
hath
set
,
and
planted
in
man
this
Court
of
conscience
,
and
it
is
Gods
Hall
(
as
it
were
)
wherein
he
keeps
his
first
judgement
wherein
he
keeps
his
Conscience
Gods
Hall
.
Assizes
.
And
conscience
doth
all
the
parts
,
it
registreth
,
it
witnesseth
,
it
accuseth
,
it
judgeth
,
it
executes
,
it
doth
all
.
Now
you
see
in
generall
,
what
the
nature
of
conscience
is
,
and
why
it
is
planted
in
us
by
God
.
One
maine
end
among
the
rest
,
(
besides
his
love
to
us
to
keep
us
from
sin
,
and
then
by
smiting
us
to
drive
us
to
conversion
and
repentance
,
to
Judgment
of
conscience
a
forerunner
of
the
great
judgment
.
turn
from
our
sins
to
God
,
another
maine
end
)
is
to
be
a
prejudice
,
to
make
way
to
Gods
eternall
judgment
:
for
therein
things
are
judged
before
:
when
God
layes
open
the
Book
of
conscience
,
when
it
is
written
there
by
this
Register
,
we
shall
have
much
to
do
to
excuse
our selves
,
or
to
plead
that
we
need
many
witnesses
,
for
our
conscience
will
accuse
us
,
we
shall
be
self-accusers
,
self-condemners
,
as
the
Apostle
saith
.
Conscience
will
take
Gods
part
,
and
God
will
take
part
with
conscience
.
And
God
hath
planted
it
for
this
main
end
,
that
he
might
be
justified
in
the
damnation
of
wicked
men
at
the
day
of
judgment
.
Now
I
come
to
the
second
particular
,
that
conscience
gives
evidence
,
or
Conscience
beareth
witness
.
witnesse
.
This
is
the
evidence
,
or
testimony
of
our
conscience
.
The
witness
of
conscience
it
comes
in
this
order
.
Upon
some
generall
rules
,
that
the
conscience
hath
laid
up
in
the
soule
,
out
of
nature
,
and
out
of
the
Book
of
God
,
the
Conscience
doth
apply
those
Generalls
to
particulars
.
First
,
in
directing
,
this
is
such
a
truth
in
generall
,
you
ought
to
carry
your self
thus
and
thus
,
to
do
this
,
saith
conscience
:
so
it
directeth
,
and
is
a
Josephs
Brethren
:
monitor
before
it
be
a
witnesse
.
Well
,
if
the
monitions
of
conscience
be
regarded
and
heard
,
from
thence
comes
conscience
to
witnesse
,
that
the
generall
rule
that
directs
in
particulars
,
hath
been
obeyed
,
and
so
after
it
hath
done
its
duty
in
directing
,
it
comes
to
judge
,
and
to
witnesse
,
this
I
have
done
,
or
this
I
have
not
done
;
so
the
witnesse
of
conscience
comes
in
that
manner
.
Conscience
〈◊〉
witnesse
.
Now
if
you
would
know
,
what
manner
of
witnesse
conscience
is
,
It
is
a
witnesse
that
there
is
no
exception
against
:
it
is
a
witnesse
that
will
say
1.
Faithful
.
all
the
truth
,
and
will
say
nothing
but
the
truth
:
It
is
a
witnesse
that
will
not
be
bribed
,
it
will
not
be
corrupted
long
.
For
a
time
we
may
silence
it
,
but
it
will
not
be
so
long
,
nor
in
all
things
.
Some
sins
may
be
slubbered
over
,
but
there
are
some
sins
that
by
the
generall
light
in
nature
are
so
known
to
be
naught
that
conscience
will
accuse
:
therefore
it
is
a
faithfull
Judge
and
Witnesse
,
especially
in
great
sins
,
it
is
an
uncorrupt
witnesse
.
It
is
a
true
Register
,
it
is
alway
writing
,
and
setting
down
;
though
we
know
not
what
it
writes
for
the
present
,
(
being
carried
away
with
vanities
and
lusts
:
)
yet
we
shall
know
afterward
when
the
book
of
conscience
shall
be
layd
open
.
It
is
a
witnesse
that
we
cannot
impeach
,
no
man
can
say
,
I
had
no
body
to
tell
me
.
Alas
,
a
mans
own
conscience
will
tell
him
well
enough
at
the
day
of
judgement
,
and
say
to
him
when
he
is
in
hell
,
as
Reuben
said
to
his
Brethren
when
they
were
in
Egypt
in
prison
,
Did
not
I
tell
you
,
hurt
not
the
boy
?
meddle
not
with
him
:
so
conscience
will
say
,
Did
not
I
witnesse
?
did
not
I
give
you
warning
?
Yes
,
I
did
,
but
you
regarded
it
not
.
It
is
a
faithful
witnesse
,
there
is
no
exception
against
it
.
And
then
it
is
,
an
inward
witnesse
,
it
is
a
domestcik
witnesse
,
a
Chaplain
in
ordinarie
,
a
domesticall
divine
,
it
is
alway
telling
us
,
and
alway
ready
2.
Inward
.
to
put
good
things
into
us
.
It
is
an
eye-witnesse
,
and
an
eare-witnesse
;
for
it
is
as
deep
in
man
as
any
sin
can
be
.
If
it
be
but
in
thought
,
conscience
tells
me
what
I
think
;
and
conscience
tells
me
what
I
desire
,
as
well
as
what
I
speak
,
and
what
I
do
.
It
is
an
inward
,
and
an
eye-witnesse
of
every
thing
.
As
God
sees
all
,
and
knowes
all
,
who
is
all
eye
,
so
conscience
is
all
eye
,
it
sees
every
thing
,
it
heares
every
thing
:
it
is
privie
to
our
thoughts
.
As
we
cannot
escape
Gods
eye
,
so
we
cannot
escape
the
eye
of
conscience
,
Whether
shall
I
flee
from
thy
presence
?
saith
David
,
If
I
go
to
heaven
,
thou
art
there
:
if
I
go
down
into
hell
,
thou
art
there
So
a
man
may
say
of
conscience
,
Whither
shall
I
flee
from
conscience
?
If
a
man
could
flee
from
himself
it
were
somewhat
:
conscience
is
such
a
thing
as
that
a
man
cannot
flee
from
it
,
nor
he
cannot
bid
it
,
Be
gone
:
it
is
as
inward
as
his
soul.
Nay
,
the
soule
will
leave
the
body
,
but
conscience
will
not
leave
the
soule
.
What
it
writes
,
it
writes
for
eternity
except
it
be
wiped
out
by
repentance
.
As
Saint
Chrysostome
saith
,
Whatsoever
is
written
there
may
be
wiped
out
by
daily
repentance
.
You
see
then
,
it
is
a
witnesse
,
and
how
and
what
manner
of
witnesse
conscience
is
.
Therefore
we
should
not
sin
,
in
hope
of
concealment
:
what
if
thou
conceal
it
from
all
others
,
canst
thou
conceal
thy
own
conscience
?
As
one
Use.
Not
to
sin
in
hope
of
secrecy
,
saith
well
,
What
good
is
it
for
thee
that
none
knowes
what
is
done
,
when
thou
knowest
it
thy
felf
?
what
profit
is
it
for
him
that
hath
a
conscience
that
will
accuse
him
,
that
he
hath
no
man
to
accuse
him
but
himself
?
he
is
a
thousand
witnesses
to
himself
.
Conscience
is
not
a
private
witnesse
,
it
is
a
thousand
witnesses
:
therefore
never
sin
in
hope
to
have
it
concealed
.
It
were
better
that
all
men
should
know
it
,
then
that
thy self
shouldest
know
it
:
all
will
be
one
day
written
in
thy
forehead
,
conscience
will
be
a
blab
:
if
it
cannot
speak
the
truth
now
,
though
it
be
bribed
in
this
life
,
it
will
have
power
&
efficacy
in
the
life
to
come
.
Never
sin
therefore
in
hope
of
concealment
,
conscience
is
a
witnesse
,
we
have
the
witnesse
in
us
:
and
as
Esay
saith
,
Our
sins
witnesse
against
us
.
It
is
in
vain
to
look
for
secrecy
,
conscience
will
discover
all
.
Again
,
considering
that
conscience
doth
witnesse
and
will
witnesse
,
let
us
Use.
To
labour
that
conscience
may
witness
well
.
labour
that
it
may
witnesse
well
,
let
us
labour
to
furnish
it
with
a
good
testimonie
.
Let
us
carrie
our selves
so
in
all
our
demeanour
to
God
and
men
,
that
conscience
may
give
a
good
testimony
,
a
good
witness
,
it
will
witness
either
for
us
,
or
against
us
.
Therefore
first
of
all
,
labour
to
have
good
rules
to
guide
it
.
And
then
,
labour
to
obey
those
rules
:
knowledge
and
obedience
are
necessary
,
that
conscience
may
give
a
good
witnesse
.
Now
a
good
witnesse
of
conscience
is
two-fold
.
A
true
and
honest
witnesse
,
and
then
a
peaceable
witnesse
followes
on
it
:
that
it
may
witnesse
truth
,
and
then
that
it
may
witnesse
peace
Good
witness
of
conscience
two-fold
.
for
us
.
That
conscience
may
witnesse
truly
,
and
excuse
us
,
conscience
must
be
rightly
instructed
:
for
naturally
conscience
can
tell
us
many
things
.
The
1.
Labour
for
good
rules
,
Heathen
men
,
Philosophers
(
we
may
read
it
to
our
shame
)
they
made
conscience
of
things
,
which
Christians
that
are
instructed
by
a
further
rule
then
conscience
,
(
that
have
the
Book
of
God
to
rectifie
the
inward
Book
of
conscience
)
yet
they
make
no
conscience
of
.
How
many
cases
did
they
make
scruple
of
?
to
discover
faults
to
the
buyer
in
their
selling
,
and
to
deal
truly
,
and
honestly
,
(
for
the
second
table
especially
;
)
it
should
make
Christians
ashamed
.
But
besides
that
rule
,
we
have
the
rule
of
the
Scriptures
:
because
men
are
ready
to
trample
upon
,
and
to
rase
out
the
writing
of
conscience
,
but
the
Book
of
God
they
cannot
:
therefore
that
is
added
to
help
conscience
.
And
God
adds
his
Spirit
to
his
Word
to
convince
conscience
,
and
to
make
the
witnesse
of
the
Word
more
effectuall
;
for
although
the
Word
say
thus
and
thus
,
yet
till
the
Spirit
convince
the
soul
,
and
set
it
down
that
it
is
thus
;
till
it
convince
it
with
a
heavenly
light
,
conscience
will
not
be
fully
convict
.
That
conscience
therefore
may
be
able
to
witnesse
well
,
Let
us
regard
the
notions
of
nature
,
preserve
them
:
if
we
do
not
,
God
will
give
us
up
to
grosse
sins
.
Let
us
labour
to
have
right
principles
,
and
grounds
,
to
cherish
principles
of
nature
common
with
the
Heathens
:
and
to
lay
up
principles
out
of
the
Word
of
God
,
to
preserve
the
admonitions
,
and
directions
,
and
rules
of
the
Word
.
And
especially
the
sweet
motions
of
Gods
blessed
Spirit
.
For
conscience
alway
supposeth
a
rule
,
the
rule
of
nature
,
the
rule
of
the
Word
,
and
the
suggestions
of
the
blessed
Spirit
with
the
Word
.
Therefore
(
to
note
by
the
way
)
an
Ignorant
man
can
never
have
a
An
Ignorant
man
cannot
have
a
good
Conscience
,
good
conscience
,
especially
a
man
that
affects
Ignorance
;
because
he
hath
no
rule
:
he
labours
to
have
none
.
It
is
not
meerly
ignorance
,
but
likewise
obstinacy
with
ignorance
.
He
will
not
know
what
he
should
,
lest
conscience
force
him
to
doe
what
he
knowes
.
What
a
sottish
thing
is
this
?
It
will
be
the
heaviest
sin
that
can
be
laid
ro
our
charge
at
the
day
of
judgment
,
not
that
we
were
Ignorant
,
but
that
we
refused
to
know
,
we
refused
to
have
our
conscience
rectified
,
and
instructed
.
And
those
that
avoid
knowledg
,
because
they
will
not
do
what
they
know
:
they
shall
know
one
day
that
their
wilful
Ignorance
will
be
laid
to
their
charge
as
a
heavy
sin
.
Labour
to
have
right
principles
and
grounds
.
What
is
the
reason
that
commonly
men
have
such
bad
consciences
?
They
have
false
principles
,
they
Why
men
have
bad
consciences
.
conclude
,
may
I
not
do
what
I
list
?
may
I
not
make
of
my
own
what
I
will
?
and
every
man
for
himself
,
and
God
for
us
all
:
diabolicall
principles
.
And
so
commonly
if
a
man
examine
men
that
live
in
wickednesse
,
they
have
false
principles
,
God
sees
not
,
God
regards
not
:
and
it
is
time
enough
to
repent
.
The
cause
that
men
live
wickedly
is
false
principles
:
therefore
they
have
so
vile
consciences
as
they
have
,
their
hearts
deceive
them
,
and
they
deceive
their
hearts
.
They
have
false
principles
put
into
them
by
others
,
they
are
deceived
,
and
they
deceive
their
hearts
,
they
force
false
principles
upon
themselves
.
Many
study
for
false
grounds
to
live
by
for
their
advantage
.
There
are
many
that
are
Atheisticall
,
that
live
even
under
the
Gospell
,
and
what
rule
have
they
?
the
example
of
them
by
whom
they
hope
to
rife
:
they
study
their
manners
,
they
square
their
lives
by
them
,
that
is
all
the
rule
they
have
.
And
again
,
the
multitude
:
they
do
as
the
most
do
,
and
custom
,
and
other
false
rules
.
These
rules
will
not
comfort
us
,
to
say
,
I
did
it
by
such
an
example
,
I
did
as
others
among
whom
I
live
did
:
or
I
did
it
because
it
was
the
custom
of
the
times
:
these
things
being
alledged
will
comfort
nothing
.
For
who
gave
you
these
rules
?
doth
God
say
any
where
in
his
Word
,
you
shall
be
judged
by
the
example
of
others
?
you
shall
be
judged
by
the
custom
of
the
times
you
live
in
?
No
,
you
shall
be
judged
by
my
Word
:
The
Word
that
Moses
spake
,
and
the
Word
that
I
speak
shall
judge
you
at
the
last
day
.
They
that
have
not
the
Word
,
shall
be
judged
by
the
Word
written
in
their
hearts
:
Those
that
have
sinned
without
the
Law
,
shall
be
judged
by
that
,
without
the
Law
of
Moses
.
God
hath
acquainted
us
with
other
rules
.
We
must
take
heed
of
this
therefore
,
thatwe
get
good
rules
:
take
heed
that
they
be
not
false
rules
:
for
the
want
of
these
directions
,
men
come
to
have
ill
consciences
.
Where
there
is
no
good
rule
,
there
is
a
blind
conscience
.
where
there
is
no
application
of
the
rule
,
there
is
a
prophane
conscience
.
And
where
there
is
a
false
rule
,
there
is
an
erroneous
,
a
scrupulous
,
a
wicked
conscience
.
A
Papist
,
because
he
hath
a
false
rule
,
he
cannot
have
a
good
conscience
.
The
abomination
of
Popery
is
,
that
they
sin
against
conscience
,
and
Papists
cannot
have
a
good
conscience
,
why
?
conscience
indeed
is
even
with
them
,
for
it
overthrowes
the
most
of
their
principles
:
They
sin
against
conscience
many
wayes
,
(
I
mean
not
against
their
own
conscience
,
but
)
they
sin
against
the
conscience
of
others
.
For
what
do
they
?
That
they
may
rule
in
the
consciences
of
men
(
for
that
is
the
end
of
their
great
Prelate
the
Tyrant
of
souls
)
they
have
false
rules
,
that
the
Pope
cannot
erre
:
their
rule
is
the
authority
,
and
judgement
of
him
that
cannot
erre
:
and
he
(
for
the
most
part
)
is
an
unlearned
man
in
Divinity
that
never
read
over
the
Scriptures
in
all
his
life
;
and
he
must
judge
all
controversies
.
Where
this
is
granted
,
that
the
Pope
cannot
erre
,
he
fits
in
the
conscience
to
do
what
he
list
.
And
he
makes
divine
Lawes
,
and
cursed
is
he
,
saith
the
Councel
of
Trent
,
that
doth
not
equalize
those
traditions
with
the
Word
of
God
.
From
this
false
rule
comes
all
,
even
rebellion
it self
:
If
he
give
dispensation
from
the
oath
of
Allegiance
,
because
he
cannot
erre
;
therefore
they
ought
to
obey
him
,
and
rebell
against
their
Governours
.
All
rebellion
is
from
that
rebellious
rebellion
that
comes
from
false
principles
.
These
men
talk
of
conscience
,
and
they
come
not
to
Church
for
conscience
sake
;
what
conscience
can
they
have
,
when
they
have
false
rules
?
To
equivocate
and
lie
,
sins
against
nature
.
And
other
rules
that
give
liberty
against
the
Word
:
that
children
may
disobey
their
Parents
,
and
get
into
a
Cloyster
,
&c.
The
most
of
Popery
(
though
there
were
no
Word
of
God
)
it
is
against
nature
,
against
conscience
,
which
God
hath
planted
in
man
as
his
deputy
,
his
tenant
.
And
as
they
sin
against
conscience
.
so
(
as
I
said
)
conscience
is
even
with
them
.
For
let
a
man
trust
to
his
conscience
,
and
he
can
never
be
a
sound
Papist
:
except
he
leave
that
,
and
go
upon
base
false
grounds
,
because
other
great
men
do
it
,
and
because
his
predecessours
have
done
it
,
&c.
I
appeal
to
their
own
consciences
,
if
any
man
at
the
day
of
death
think
to
be
saved
by
his
merits
,
doth
not
Bellarmine
(
after
long
dispute
of
salvation
by
merits
)
disclaime
it
?
doth
he
not
put
away
merits
,
for
the
uncertainty
of
his
own
righteousnesse
?
So
their
own
consciences
do
wring
away
the
testimony
of
trusting
to
merits
.
Again
,
that
Original
sin
is
no
great
sin
,
it
is
but
the
cause
of
sin
,
and
it
is
lesse
then
any
venial
sin
:
Oh
,
but
when
conscience
is
awaked
to
know
what
a
corrupt
estate
it
is
,
it
will
draw
from
them
that
which
it
drew
from
Saint
Paul
,
Oh
wretched
man
that
I
am
,
who
shall
deliver
me
from
this
body
of
death
?
Conscience
when
it
is
awaked
will
tell
them
that
it
is
another
manner
of
sin
,
and
that
it
is
the
fountain
of
all
sin
.
And
so
for
Justification
by
works
,
conscience
it self
(
if
there
were
no
Book
of
God
)
would
say
it
is
a
false
point
.
And
then
they
plead
for
Ignorance
;
they
have
blind
consciences
:
their
Clergy
being
a
subtile
generation
,
that
have
abused
the
world
a
long
time
:
because
they
would
sit
in
the
conscience
where
God
should
sit
:
they
sit
in
the
Temple
of
God
,
and
would
be
respected
above
that
which
is
due
to
them
;
they
would
be
accounted
as
petty
gods
in
the
world
;
therefore
they
keep
the
people
from
the
knowledge
of
the
true
rule
,
and
make
what
they
speak
equal
with
Gods
word
.
Now
if
the
people
did
discern
this
they
would
not
be
Papists
long
;
for
no
man
would
willingly
be
cozened
.
Let
us
labour
therefore
for
a
true
rule
.
And
when
we
have
gotten
rules
,
apply
them
:
for
what
are
rules
without
2.
To
apply
them
.
application
?
Rules
are
instrumental
things
;
and
instruments
without
use
are
nothing
.
If
a
Carpenter
have
a
rule
,
and
hang
it
up
by
him
,
and
work
by
conceit
,
what
is
it
good
for
?
So
to
get
a
company
of
rules
by
the
word
of
God
,
(
to
refine
natural
knowledge
as
much
as
we
can
)
and
then
to
make
no
use
of
it
in
our
lives
,
it
is
to
no
purpose
;
therefore
when
we
have
rules
,
let
us
apply
them
.
In
this
those
that
have
the
true
rule
,
and
apply
it
not
,
are
better
then
they
that
refuse
to
have
the
rule
,
because
(
as
hath
been
said
)
an
Ignorant
man
that
hath
not
the
rule
,
he
cannot
be
good
.
But
a
man
that
hath
the
rule
,
and
yet
squares
not
his
life
by
it
,
yet
he
can
bring
the
rule
to
his
life
;
there
is
a
near
converse
between
the
heart
and
the
brain
,
such
a
man
,
he
hath
the
rule
in
his
memory
,
he
hath
it
in
his
understanding
:
and
therefore
there
is
a
thousand
times
more
hope
of
him
that
cares
to
know
,
that
cares
to
hear
the
word
of
God
,
and
cares
for
the
meanes
,
then
of
sottish
persons
that
care
not
to
hear
,
because
they
would
not
do
that
they
know
,
and
because
they
would
not
have
their
sleepy
,
dull
,
and
drowsie
conscience
awaked
:
there
is
no
hope
of
such
a
one
.
It
should
be
our
care
to
have
right
rules
,
and
in
the
application
of
them
to
make
much
of
conscience
,
that
it
may
apply
aright
in
directing
,
and
then
in
comfort
.
If
we
obey
it
in
directing
,
it
will
witnesse
,
and
excuse
;
and
upon
witnesse
and
excuse
,
there
will
come
a
sweet
Paradise
to
the
soul
,
of
joy
and
peace
unspeakable
,
and
glorious
.
The
last
thing
I
observe
from
these
words
is
this
,
that
The
testimonie
and
witnesse
of
conscience
is
a
ground
of
Doctrine
The
witnesse
of
a
good
conscience
a
ground
of
joy
.
comfort
,
and
joy
.
The
reason
of
the
joyning
these
two
,
the
witnesse
of
a
good
conscience
,
and
joy
;
it
is
that
which
I
said
before
in
the
description
of
conscience
:
1.
From
the
office
of
conscience
.
for
conscience
first
admonisheth
,
and
then
witnesseth
,
and
then
it
excuseth
,
or
accuseth
,
and
then
it
judgeth
,
and
executeth
.
Now
the
inward
execution
of
conscience
is
joy
,
if
it
be
good
:
for
God
hath
so
planted
it
in
the
heart
and
soul
,
that
where
conscience
doth
accuse
,
or
excuse
,
there
is
alway
execution
;
there
is
alway
joy
,
or
fear
;
the
affections
of
joy
or
fear
alway
follow
.
If
a
mans
conscience
excuse
him
,
that
he
hath
done
well
,
then
conscience
comes
to
be
enlarged
,
to
be
a
Paradise
to
the
soul
,
to
be
a
Jubile
,
a
refreshing
,
to
speak
peace
and
comfort
to
a
man
.
For
rewards
are
not
kept
altogether
for
the
life
to
come
;
hell
is
begun
in
an
ill
conscience
,
and
heaven
is
begun
in
a
good
conscience
;
an
ill
conscience
is
a
hell
upon
earth
,
a
good
conscience
is
a
heaven
upon
earth
;
therefore
the
testimony
of
a
good
conscience
breeds
glorying
,
and
rejoycing
.
Again
,
conscience
when
it
witnesseth
,
it
comforts
,
because
when
it
witnesseth
,
2.
It
witnesseth
with
God
.
it
witnesseth
with
God
,
and
where
God
is
,
there
is
his
Spirit
,
and
where
the
holy
Spirit
is
,
there
is
joy
:
for
even
as
heat
followes
the
fire
,
so
joy
and
glorying
accompany
the
Spirit
of
God
,
The
Spirit
of
glory
.
Now
when
conscience
witnesseth
aright
,
it
witnesseth
with
God
;
and
God
is
alway
cloathed
with
joy
,
he
brings
joy
and
glory
into
the
heart
.
Conscience
witnesseth
with
God
that
I
am
his
.
And
it
witnesseth
with
my self
that
I
have
led
my
life
thus
,
Our
3.
Without
selves
.
rejoycing
is
the
witnesse
of
[
our
]
conscience
.
It
is
not
the
witnesse
of
another
mans
conscience
,
but
my
own
:
other
men
may
witnesse
,
and
say
I
am
thus
and
thus
,
but
all
is
to
no
purpose
,
if
my
own
conscience
tell
me
I
am
another
man
then
they
take
me
to
be
:
But
when
a
mans
own
conscience
witnesseth
for
him
,
there
followes
rejoycing
.
A
man
cannot
rejoyce
with
the
testimony
of
another
mans
conscience
,
because
another
man
saith
,
I
am
a
good
man
,
&c.
unlesse
there
be
the
testimony
of
my
own
conscience
.
Now
it
is
a
sweet
benefit
,
an
excusing
conscience
,
when
it
witnesseth
well
:
Let
us
see
it
in
all
the
passages
of
life
,
that
a
good
conscience
in
excusing
breeds
glorying
and
joy
.
It
doth
breed
joy
-
-
in
Life
,
-
in
Death
,
A
good
conscience
breeds
joy
.
-
at
the
day
of
judgement
.
In
life
,
in
all
the
passages
of
life
;
in
all
estates
,
both
good
,
and
ill
.
1.
In
life
.
In
good
,
the
testimonie
of
conscience
breeds
joy
,
for
it
enjoyes
the
pleasures
of
this
life
,
and
the
comforts
of
it
with
the
favour
of
God
;
conscience
In
good
estate
.
tells
the
man
that
he
hath
gotten
the
things
well
that
he
enjoyes
,
that
he
hath
gotten
the
place
,
and
advancement
that
he
hath
well
:
that
he
enjoyes
the
comforts
of
this
life
with
a
good
conscience
,
and
all
things
are
pure
to
the
pure
.
If
he
have
gotten
them
ill
,
conscience
upbraids
him
alway
,
and
therefore
he
cannot
joy
in
the
good
estate
he
hath
.
If
a
man
had
all
the
contentments
in
the
world
,
if
he
had
not
the
testimonie
of
a
good
conscience
,
what
were
all
?
What
contentment
had
Adam
in
Paradise
,
after
once
by
sin
he
had
fallen
from
the
peace
of
conscience
?
none
at
all
.
A
little
that
the
righteous
hath
,
is
better
then
great
riches
of
the
ungodly
;
because
they
have
not
peace
of
conscience
.
And
so
for
ill
estate
,
when
conscience
witnesseth
well
,
it
breeds
rejoycing
.
2.
In
cvil
estate
.
In
false
imputations
,
and
slanders
,
and
disgraces
,
as
here
,
it
was
insinuated
into
the
Corinthians
by
false
teachers
,
and
those
that
followed
them
,
that
1.
In
false
imputations
.
St.
Paul
was
so
and
so
:
saith
St.
Paul
,
You
may
say
what
you
will
of
me
,
My
rejoycing
is
this
,
the
testimony
of
my
conscience
,
that
I
am
not
the
man
which
they
make
me
to
be
in
your
hearts
by
their
false
reports
.
The
witnesse
of
conscience
is
a
good
and
sufficient
ground
of
rejoycing
in
this
case
.
Therefore
holy
men
have
retired
to
their
conscience
in
all
times
,
as
Saint
Paul
you
see
doth
here
.
So
Job
,
his
conscience
bare
him
out
in
all
the
false
imputations
of
his
comfortlesse
friends
that
were
miserable
comforters
,
they
laboured
to
take
away
his
sincerity
from
him
,
the
chief
cause
of
his
joy
,
Yeu
shall
not
take
away
my
sincerity
,
saith
he
:
you
would
make
me
an
hypocrite
,
and
thus
and
thus
,
but
my
conscience
tells
me
I
am
otherwise
,
therefore
you
shall
not
take
away
my
innocency
from
me
.
And
in
Job
31.
35.
Behold
,
it
is
my
desire
,
that
the
Almighty
would
answer
me
,
and
that
my
adversaries
would
write
a
Book
against
me
,
I
would
take
it
upon
my
shoulder
,
I
would
take
it
as
a
crown
unto
me
.
Here
was
the
force
of
a
good
conscience
in
Jobs
troubles
,
that
if
his
adversaries
should
write
a
book
against
him
,
yet
he
would
bind
it
as
a
crown
about
him
:
And
so
David
,
in
all
imputations
this
was
his
joy
,
when
they
laid
things
to
his
charge
that
he
had
never
done
:
he
takes
this
for
his
joy
,
the
comfort
of
his
conscience
.
So
St.
Paul
,
he
retires
to
his
conscience
,
and
being
raised
up
with
the
worthinesse
of
a
good
conscience
,
he
despiseth
all
imputations
whatsoever
;
he
sets
Conscience
up
as
a
flag
of
defiance
,
to
all
false
slanders
and
imputations
that
were
laid
against
him
,
as
we
see
in
the
storie
of
the
Acts
,
and
in
this
place
and
others
:
saith
he
in
one
place
,
I
passe
not
for
mans
sentence
,
I
passe
not
for
mans
day
;
man
hath
his
day
,
man
will
have
his
Judgment-seat
,
and
will
get
upon
the
Bench
,
and
judge
me
that
I
am
such
and
such
,
I
care
not
for
mans
day
,
there
is
another
Judgement-seat
that
I
looke
unto
,
and
to
the
testimony
of
my
Conscience
,
My
rejoycing
is
the
witnesse
of
my
Conscience
.
Holie
men
have
cause
to
retire
to
their
own
Consciences
,
when
they
would
rejoyce
against
false
imputations
:
so
holy
Saint
Austin
,
what
saith
he
to
a
Donatist
that
wronged
him
in
his
reputation
?
Think
of
Austin
what
you
please
,
as
long
as
my
Conscience
accuseth
me
not
with
God
,
I
will
give
you
leave
to
think
what
you
will
.
If
so
be
that
a
mans
Conscience
cleares
him
,
he
cares
not
a
whit
for
reports
:
because
a
good
man
looks
more
to
Conscience
then
to
fame
;
A
good
man
looks
more
to
Conscience
then
to
fame
.
therefore
if
Conscience
tell
him
truth
,
though
fame
lie
he
cares
not
much
:
for
he
squares
not
his
life
by
report
,
but
by
Conscience
.
Indeed
he
lookes
to
a
good
name
,
but
that
is
in
the
last
place
.
For
a
good
man
lookes
first
to
God
,
who
is
above
conscience
;
and
then
he
lookes
to
Conscience
which
is
under
God
:
and
then
in
the
third
place
he
lookes
to
report
amongst
men
.
And
if
God
and
his
Conscience
excuse
him
,
though
men
accuse
him
,
and
lay
imputations
upon
him
,
this
or
that
,
he
passeth
little
for
mans
judgment
:
so
the
witness
of
conscience
,
it
comforts
in
all
imputations
whatsoever
.
Again
,
it
comforts
in
sicknesse
,
Ezechias
was
sick
,
what
doth
he
retire
unto
?
Remember
,
Lord
,
how
I
have
walked
uprightly
before
thee
;
he
goes
to
2.
In
sicknesse
his
Conscience
.
In
sicknesse
when
a
man
can
eate
nothing
a
good
Conscience
is
a
continuall
feast
.
In
sorrow
it
is
a
Musician
.
A
good
Conscience
doth
not
onely
Counsell
,
and
advise
,
but
it
is
a
Musician
to
delight
.
It
is
a
Physitian
to
heal
.
It
is
the
best
Cordiall
,
the
best
Physick
:
all
other
are
Physitians
of
no
value
,
Comforts
of
no
value
.
If
a
mans
Conscience
be
wounded
,
if
it
be
not
quieted
by
faith
in
the
blood
of
Christ
:
if
he
have
not
the
Spirit
to
witnesse
the
forgivenesse
of
his
sins
,
and
to
sanctifie
and
inable
him
to
lead
a
good
life
,
all
is
to
no
purpose
,
if
there
be
an
evill
Conscience
:
the
unsound
body
while
it
is
sick
,
it
is
in
a
kind
of
hell
already
.
Again
,
take
a
man
in
any
crosse
whatsoever
,
a
good
conscience
doth
bear
3.
In
Crosses
and
losses
.
out
the
Crosse
,
it
bears
a
man
up
alway
:
because
a
good
Conscience
,
being
a
witnesse
with
God
,
it
raiseth
a
man
obove
all
earthly
things
whatsoever
:
there
is
no
Earthly
discouragement
that
can
dismay
a
good
Conscience
,
because
there
is
a
kind
of
Divinitie
in
Conscience
put
in
by
God
,
and
it
witnesseth
together
with
God
;
so
that
in
all
crosses
it
comforts
.
So
likewise
in
losses
,
in
want
,
in
want
of
friends
,
in
want
of
comforts
,
in
want
of
liberty
:
what
doth
the
witnesse
of
a
good
Conscience
in
all
these
?
In
want
of
friends
,
it
is
a
friend
indeed
:
it
is
an
inward
friend
,
a
near
friend
to
us
.
Put
the
case
that
a
man
have
never
a
friend
in
the
world
,
yet
he
hath
God
and
his
own
conscience
:
where
there
is
a
good
conscience
,
there
is
God
and
his
holy
Spirit
alway
.
In
want
of
liberty
,
in
want
of
outward
comforts
,
he
hath
the
comfort
of
a
good
conscience
.
A
man
on
his
death-bed
,
he
sees
he
wants
all
outward
comforts
,
but
he
hath
a
good
conscience
.
And
so
in
want
of
libertie
,
when
a
man
is
restrained
,
his
heart
is
at
liberty
.
A
wicked
man
that
hath
a
bad
conscience
,
is
imprisoned
in
his
own
Heart
,
though
he
have
never
such
libertie
,
though
he
be
a
Monarch
,
a
bad
Conscience
imprisons
him
at
home
,
he
is
in
fetters
,
his
thoughts
make
him
afraid
of
Thunder
,
afraid
of
every
thing
,
afraid
of
himself
:
and
though
there
be
no
body
else
to
awe
him
,
yet
his
conscience
awes
him
.
Where
there
is
a
conscience
under
the
guilt
of
sin
unrepented
,
there
is
the
greatest
liberty
in
the
world
,
there
is
restraint
;
for
Conscience
is
the
worst
prison
.
Where
there
is
a
good
conscience
,
there
is
an
inward
inlargement
.
A
good
man
in
the
greatest
restraint
hath
liberty
.
Paul
and
Silas
,
Act.
16.
in
the
dungeon
,
in
the
hell
of
the
dungeon
,
in
the
worst
place
of
the
dungeon
,
in
the
stocks
,
and
at
the
worst
time
of
the
day
(
of
the
naturall
day
I
mean
)
at
midnight
,
and
in
the
worst
usage
,
when
they
were
misused
,
and
whipped
with
all
,
they
had
all
the
discouragements
that
could
be
;
and
yet
they
sang
at
midnight
these
blessed
men
Paul
,
and
Silas
,
because
their
hearts
were
enlarged
,
there
was
a
Paradise
in
the
very
Dungeon
.
As
where
the
King
is
,
there
is
his
Court
,
so
it
is
where
God
is
.
God
in
the
prison
,
in
the
noysom
dungeon
by
his
Spirit
so
enlarged
their
hearts
that
they
sang
at
midnight
.
Where
as
if
conscience
be
ill
,
if
it
were
in
Paradise
,
Conscience
would
fear
,
as
we
see
in
Adam
.
Saint
Paul
in
prison
was
better
then
Adam
in
Paradise
,
when
he
had
offended
God
.
Adam
had
outward
comforts
enough
;
but
when
he
had
sinned
,
his
conscience
made
him
afraid
,
of
him
from
whom
he
should
have
all
comfort
,
it
made
him
afraid
of
God
and
hide
himself
among
the
leaves
;
alas
,
a
poore
shift
.
We
see
then
,
conscience
doth
witnesse
,
and
the
witness
of
it
when
it
is
good
,
doth
cause
the
soul
to
glory
and
rejoyce
,
not
onely
in
positive
ills
,
in
slanders
,
and
crosses
,
but
in
losses
,
in
want
of
friends
,
in
want
of
comforts
,
in
want
of
liberty
.
And
so
for
the
time
to
come
,
in
evills
threatned
a
good
conscience
is
bold
,
It
feares
no
ill
tidings
,
Psalme
112.
My
heart
is
fixed
,
my
heart
is
fixed
saith
David
;
wicked
men
are
like
the
trees
of
the
forrest
,
Isay
7.
Wicked
Ahaz
,
his
heart
did
tremble
,
and
shake
,
as
the
leaves
with
the
wind
.
The
noise
of
fear
is
alway
in
their
eares
;
an
ill
Conscience
when
it
is
mingled
with
ill
newes
,
when
there
are
two
feares
together
,
it
must
needs
be
a
great
fear
.
And
a
good
conscience
when
it
hath
laid
up
grounds
of
joy
in
life
in
the
worst
estate
,
and
condition
of
life
,
then
it
makes
use
of
joy
in
death
:
for
when
all
comforts
are
taken
from
a
man
,
when
his
friends
cannot
comfort
him
,
and
all
earthly
things
leave
him
,
then
that
conscience
that
hath
gone
along
with
him
,
that
hath
been
a
Monitor
,
and
a
witnesse
all
his
life-time
,
now
it
comes
to
speak
good
things
to
him
,
now
it
comforts
him
,
now
conscience
is
some
body
;
at
the
houre
of
death
,
when
nothing
else
will
be
regarded
,
when
nothing
will
comfort
,
then
conscience
doth
,
The
righteous
hath
hope
in
his
death
,
as
the
Wise
man
saith
.
Death
is
called
the
King
of
feares
;
because
it
makes
all
afraid
.
It
is
the
terrible
of
terribles
,
saith
he
Philosopher
;
but
here
is
a
King
above
the
King
of
feares
;
a
good
conscience
is
above
the
King
of
feares
,
death
.
A
good
conscience
is
fo
farre
from
being
discouraged
by
this
King
of
feares
,
that
it
is
joyfull
even
in
death
:
because
it
knowes
that
then
it
is
near
to
the
place
where
conscience
shall
be
fully
enlarged
,
where
there
shall
be
no
annoyance
,
nor
no
grievance
whatsoever
.
Death
is
the
end
of
misery
;
and
the
beginning
of
happinesse
,
therefore
a
good
conscience
is
joyful
in
death
.
And
after
death
,
at
the
day
of
judgment
,
there
the
witnesse
of
conscience
is
a
wondrous
cause
of
joy
:
for
there
a
man
that
hath
a
good
conscience
,
3.
At
the
day
of
judgement
.
he
looks
upon
the
Judge
his
Brother
:
he
looks
on
him
with
whom
he
hath
made
his
peace
in
his
life-time
before
,
and
now
he
receives
that
which
he
had
the
beginnings
of
before
,
then
he
lifts
up
his
head
with
joy
and
comfort
.
So
you
see
how
the
witnesse
of
conscience
causeth
glory
,
and
joy
in
all
estates
whatsoever
,
in
life
,
in
death
,
after
death
:
it
speaks
for
a
man
there
,
it
never
leaves
him
till
it
have
brought
him
to
heaven
it self
,
where
all
things
else
leave
a
man
.
Therefore
how
much
should
we
prize
,
and
value
the
testimony
and
witnesse
of
a
good
conscience
?
And
what
madnesse
is
it
for
a
man
to
humour
men
,
and
displease
conscience
his
best
friend
?
Of
all
persons
and
all
things
in
the
world
,
we
should
reverence
our
own
conscience
most
of
all
.
Wretched
men
despise
the
inward
witnesse
of
this
inward
friend
,
this
inward
divine
,
this
inward
Physician
,
this
inward
Comforter
,
this
inward
Counsellour
.
It
is
no
better
then
madnesse
that
men
should
regard
that
every
thing
else
be
good
,
and
clean
,
and
yet
notwithstanding
in
the
middest
of
all
to
have
foul
consciences
.
But
to
answer
an
objection
,
and
to
unloose
some
knots
.
It
may
be
Objection
.
said
,
that
when
the
Hearts
of
people
are
good
,
yet
there
a
good
conscience
concludes
not
alway
for
comfort
.
Where
there
is
faith
in
Christ
,
and
an
honest
life
,
conscience
should
conclude
comfort
;
here
is
the
Rule
,
this
I
have
obeyed
,
therefore
I
should
have
comfort
.
Now
this
we
see
crossed
oft-times
,
that
Christians
that
live
exact
lives
are
often
troubled
in
conscience
:
how
can
trouble
of
conscience
stand
with
joy
upon
the
witnesse
of
conscience
?
I
answer
,
the
witnesse
of
Conscience
,
when
it
is
a
good
conscience
,
it
doth
not
alway
breed
joy
.
Answer
.
Why
a
good
conscience
doth
not
alway
witnesse
Comfort
.
It
is
because
our
estate
is
imperfect
here
,
and
Conscience
doth
not
alway
witnesse
out
of
the
goodnesse
of
it
,
sometimee
conscience
is
misled
,
and
so
sometimes
good
Christians
take
the
errour
of
conscience
for
the
witnesse
of
Conscience
.
These
things
should
be
distinguished
.
Conscience
sometime
in
the
best
erres
,
as
well
as
gives
a
true
witnesse
.
If
we
take
the
errour
of
conscience
for
the
witnesse
of
conscience
,
there
will
come
trouble
of
conscience
,
and
that
deservedly
,
through
our
own
folly
.
Now
conscience
doth
erre
in
good
men
,
sometimes
when
they
regard
Rules
which
they
should
not
,
or
when
they
mistake
the
matter
and
doe
not
argue
aright
.
As
for
instance
,
when
they
gather
thus
,
I
have
not
grace
in
such
a
measure
,
and
therefore
I
have
none
,
I
am
not
the
Child
of
God
.
What
a
rule
is
this
?
This
is
the
errour
of
conscience
:
and
therefore
it
must
needs
breed
perplexitie
of
conscience
.
A
good
conscience
when
it
is
right
cannot
witnesse
thus
,
because
the
Word
doth
not
say
thus
.
Is
a
nullitie
,
and
an
imperfection
all
one
?
No
,
there
is
much
difference
in
the
whole
kind
.
A
nullitie
is
nothing
;
an
imperfection
,
though
it
be
but
a
little
degree
,
yet
it
is
something
.
This
is
the
errour
of
conscience
,
and
from
thence
comes
trouble
of
conscience
which
makes
men
reason
ill
many
waies
.
As
for
instance
,
I
have
not
so
much
grace
as
such
a
one
hath
,
and
therefore
I
have
no
grace
.
Now
that
is
a
false
reasoning
:
for
every
one
hath
his
due
measure
.
If
thou
be
not
so
great
a
rich
man
as
the
richest
in
the
Towne
,
yet
thou
mayest
be
rich
in
thy
kind
.
Again
,
when
conscience
looks
to
the
humour
:
you
are
to
live
by
faith
,
and
not
by
the
humour
of
Melancholy
.
When
the
Instrument
of
reason
that
should
judge
is
distempered
by
melancholy
,
it
reasons
from
thence
falsly
.
Because
melancholy
perswades
me
that
I
am
so
,
therefore
conscience
being
led
by
the
humour
of
the
body
,
saith
I
am
so
.
Who
bid
thee
live
by
humour
?
thou
must
live
by
rule
.
Melancholy
may
tell
thee
sometime
when
it
is
in
strength
,
that
thou
art
made
of
glasse
,
as
it
hath
done
some
:
it
will
deceive
thee
in
bodily
things
,
wherein
sense
can
confute
melancholy
,
much
more
will
it
if
we
yield
to
it
in
matters
of
the
soule
,
it
will
perswade
us
that
we
are
not
the
Children
of
God
,
that
we
have
not
Grace
and
goodnesse
when
we
have
.
Again
,
hence
it
is
that
conscience
doth
not
conclude
comfort
in
Gods
Children
,
because
it
looks
to
the
ill
,
and
not
to
the
good
that
is
in
them
:
for
there
are
those
two
things
in
Gods
Children
,
there
is
good
,
and
ill
,
now
in
the
time
of
temptation
they
look
to
the
ill
,
and
think
they
have
no
good
,
because
they
will
not
see
any
thing
but
ill
.
They
fix
their
eyes
on
the
remainders
of
their
rebellious
lusts
(
which
are
not
fully
subdued
in
them
,
)
and
they
look
wholly
on
them
.
Whereas
they
should
have
two
eyes
,
one
to
look
on
that
which
is
good
,
that
God
may
have
glorie
,
and
they
comfort
.
Now
they
fixing
their
eyes
altogether
on
that
which
is
naught
,
and
because
they
doe
not
,
or
will
not
see
that
which
is
good
,
therefore
they
have
no
comfort
,
because
they
suffer
conscience
to
be
ill
led
,
that
it
doth
not
its
duty
.
And
conscience
in
good
men
,
it
looks
sometimes
to
that
that
it
should
not
in
others
,
in
regard
of
others
.
It
looks
to
the
flourishing
of
wicked
men
,
and
therefore
it
concludes
,
Certainly
I
have
washed
my
hands
in
vain
,
since
such
men
thrive
and
prosper
in
the
world
,
Psalme
37.
and
Psalme
73.
Who
bade
thee
look
to
this
,
and
to
be
uncomfortable
from
thence
,
that
thy
estate
is
not
good
,
because
it
is
not
such
an
estate
?
So
foolish
,
and
as
a
beast
was
I
before
thee
,
saith
David
,
because
I
regarded
such
things
.
No
marvell
if
men
be
uncomfortable
that
are
led
away
by
scandals
.
Look
to
faith
,
goe
to
the
Word
,
to
the
Sanctuarie
;
I
went
to
the
Sanctuary
,
saith
he
,
and
there
I
saw
the
end
of
these
men
.
So
conscience
must
be
suffered
to
have
its
work
,
to
be
led
by
a
true
rule
.
Again
,
conscience
sometimes
concludes
not
comfort
,
when
there
is
ground
of
comfort
,
from
the
remainders
of
corruptions
,
and
infirmities
;
whereas
we
should
be
driven
by
our
infirmities
to
Christ
.
And
conscisence
sometimes
in
good
men
doth
not
exercise
its
work
in
good
men
,
it
is
drawn
away
with
vain
delights
,
even
in
the
best
men
.
And
conscience
of
its
owne
unworthinesse
and
of
the
greatnesse
of
the
things
it
lookes
for
being
joyned
together
,
it
makes
a
man
that
he
joyes
not
when
he
hath
cause
.
As
for
instance
,
when
the
soule
sees
that
God
in
Christ
hath
pardoned
all
my
sins
,
and
hath
vouchsafed
his
Spirit
to
me
,
and
will
give
me
heaven
in
the
world
to
come
,
to
such
a
wretch
as
I
am
:
here
being
a
conflict
between
the
conscience
and
sense
of
its
own
unworthinesse
,
and
the
greatnesse
of
〈◊〉
good
promised
,
the
heart
begins
to
stagger
,
and
to
doubt
for
want
of
sound
faith
.
Indeed
,
if
we
look
on
our
own
unworthinesse
,
and
the
greatnesse
of
the
good
things
promised
we
may
wonder
:
but
alas
,
God
is
infinite
in
goodnesse
,
he
transcends
our
unworthinesse
:
and
in
the
Gospell
the
glorie
of
Gods
mercy
it
triumphs
over
our
unworthinesse
,
and
over
our
sins
:
whatsoever
our
sin
and
unworthinesse
is
,
his
goodnesse
in
the
Gospel
triumphs
over
all
.
In
Innocency
God
should
have
advanced
an
innocent
man
;
but
the
Gospel
is
more
glorious
;
for
he
comes
to
sinners
,
to
condemned
persons
by
nature
,
and
yet
God
triumphs
over
their
sins
,
and
unworthinesse
;
he
regards
not
what
we
deserve
,
but
what
may
stand
with
the
glory
of
his
mercy
;
therefore
we
should
banish
those
thoughts
,
and
enjoy
our
own
priviledge
,
the
promises
of
heaven
and
happinesse
and
all
comforts
whatsoever
;
so
much
for
the
answer
of
that
objection
.
Now
if
we
would
joy
in
the
witnesse
of
a
good
conscience
,
we
must
Directions
to
joy
in
the
witness
of
conscience
.
especially
in
the
time
of
temptation
live
by
faith
,
and
not
by
feeling
,
not
by
what
we
feele
for
the
present
;
but
as
we
see
Christ
in
his
greatest
horrour
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
he
goes
to
my
God
still
.
We
must
live
by
faith
and
not
by
sense
.
And
then
if
we
would
rejoyce
in
extremities
,
remember
that
God
works
by
contraries
.
God
will
bring
us
to
heaven
,
but
it
must
be
by
hell
.
God
will
bring
us
to
comfort
,
but
it
must
be
by
sense
of
our
own
unworthinesse
.
He
will
forgive
our
sins
,
but
it
must
be
by
sight
and
sense
of
our
sins
:
he
will
bring
us
to
life
,
but
it
must
be
by
death
;
he
will
bring
us
to
glorie
,
but
it
must
be
by
shame
,
God
works
by
contraries
;
therefore
in
contraries
believe
contraries
.
When
we
are
in
a
state
that
hath
no
comfort
,
yet
we
may
joy
in
it
if
we
believe
in
Christ
,
he
works
by
contraries
.
As
in
the
Creation
he
made
all
out
of
nothing
,
order
out
of
confusion
:
So
in
the
work
of
the
new
creation
,
in
the
new
creature
,
he
doth
so
likewise
,
therefore
be
not
dismayed
.
Remember
this
rule
likewise
,
that
in
the
covenant
of
Grace
God
requires
truth
,
and
not
measure
,
(
thou
art
not
under
the
law
,
but
under
the
covenant
of
Grace
.
)
A
little
fire
is
true
fire
as
well
as
the
whole
element
of
fire
.
A
drop
of
water
is
water
as
well
as
the
whole
Ocean
;
so
if
it
be
true
faith
,
true
grief
for
sins
,
true
hatred
of
them
,
true
desire
of
the
favour
of
God
,
and
to
grow
better
:
truth
is
respected
in
the
covenant
of
Grace
,
and
not
any
set
measure
.
What
saith
the
Covenant
of
Grace
?
He
that
believes
,
and
repents
shall
be
saved
,
not
he
that
hath
a
strong
faith
,
or
he
that
hath
perfect
repentance
.
So
Saint
Paul
saith
(
as
we
shall
see
after
)
This
is
our
rejoycing
,
that
in
simplicity
,
and
sincerity
we
have
had
our
conversation
among
you
;
he
doth
not
say
,
that
our
conversation
hath
been
perfect
.
So
if
we
would
have
joy
in
the
testimony
of
conscience
,
we
must
not
abridge
our selves
of
joy
,
because
we
have
not
a
perfect
measure
of
Grace
:
but
rejoyce
that
God
hath
wrought
any
measure
of
Grace
in
such
unclean
and
polluted
hearts
as
ours
are
:
for
he
least
measure
of
Grace
is
a
pledge
of
perfection
in
the
world
to
come
.
This
is
our
rejoycing
,
the
testimony
of
our
conscience
,
&c.
Hence
we
may
gather
clearly
,
that
A
man
may
know
his
own
estate
in
Grace
.
Obser.
A
man
may
know
his
estate
in
Grace
.
I
gather
it
from
the
place
thus
,
Our
rejoycing
is
this
,
the
testimony
of
our
conscience
,
that
in
simplicity
,
&c.
Where
there
is
joy
,
and
the
ground
of
joy
,
there
is
a
knowledge
of
the
estate
;
but
a
Christian
hath
glorying
,
and
a
ground
of
glorying
in
himself
,
and
he
knowes
it
,
he
hath
that
in
him
that
witnesseth
that
estate
,
he
hath
the
witnesse
of
conscience
,
therefore
he
may
know
and
be
assured
of
it
.
If
this
testimony
were
not
a
true
testimony
it
were
something
:
but
all
men
naturally
have
a
conscience
:
and
a
Christian
hath
a
sanctified
conscience
,
and
where
that
is
there
is
a
true
testimony
,
and
true
joy
from
that
testimony
;
therefore
he
may
be
assured
of
his
salvation
,
and
have
true
joy
and
comfort
,
a
Heaven
upon
Earth
before
he
come
to
Heaven
it self
.
If
conscience
testifie
of
it self
,
and
from
witnessing
give
cause
of
joy
,
much
more
the
Spirit
of
God
comming
into
the
conscience
,
The
Spirit
beares
witnesse
with
our
spirits
.
If
our
spirit
,
and
conscience
bear
witnesse
to
us
of
our
conversation
in
simplicity
,
and
sincerity
,
and
from
thence
of
our
estate
in
grace
,
much
more
by
the
witnesse
of
two
:
By
the
witnesse
of
two
,
or
three
every
thing
shall
be
confirmed
;
but
our
spirits
,
and
conscience
,
and
the
Spirit
of
God
(
which
every
Child
of
God
hath
)
witnesseth
that
we
are
the
Children
of
God
,
Rom.
8.
The
Spirit
witnesseth
with
our
spirits
that
we
are
the
sons
of
God
.
Therefore
a
Christian
may
know
his
estate
in
Grace
.
The
spirit
of
a
man
knowes
himself
,
and
the
Spirit
of
God
knowes
him
likewise
,
and
it
knowes
what
is
in
the
heart
of
God
:
and
when
these
two
meet
,
the
Spirit
of
God
that
knowes
the
secrets
of
God
,
and
that
knowes
our
secrets
,
and
our
spirit
that
knowes
our
heart
likewise
,
what
should
hinder
but
that
we
may
know
our
own
estate
?
It
is
the
nature
of
conscience
(
as
I
told
you
)
to
reflect
upon
it self
and
upon
the
person
in
whom
it
is
,
to
know
what
is
known
by
it
,
and
to
judge
,
and
condemne
,
and
execute
it self
,
by
inward
fear
,
and
terrour
,
in
ill
,
and
in
good
,
by
comfort
and
joy
in
a
mans
self
.
It
is
the
property
that
the
soul
hath
above
all
creatures
to
return
and
recoyle
upon
it self
.
If
this
be
naturall
to
man
much
more
to
the
spirit
of
a
man
:
For
if
a
man
know
what
is
in
himself
naturally
,
his
own
wit
,
and
understanding
,
which
is
alway
with
him
,
bred
up
with
him
,
much
more
he
knowes
by
his
spirit
the
things
that
are
adventitious
,
that
come
from
without
him
,
that
is
the
work
of
Grace
.
If
a
man
by
a
reflect
knowledge
,
know
what
naturally
is
in
him
,
in
what
part
he
hath
it
,
and
how
he
exerciseth
it
;
if
he
know
and
remember
what
he
hath
done
,
and
the
manner
of
it
,
whether
well
or
ill
,
then
he
may
know
the
work
of
the
Spirit
that
comes
from
without
him
,
that
works
a
change
in
him
.
We
say
of
light
,
that
it
discovers
it self
and
all
other
things
:
so
the
soule
it
is
lightsome
,
and
therefore
knowes
it self
and
knowes
other
things
.
The
Spirit
of
God
is
much
more
lightsome
:
where
it
is
it
discovers
it self
,
and
lighteneth
the
soule
,
it
discovereth
the
party
in
whom
it
is
.
As
the
Apostle
saith
,
1
,
Cor.
2.
12.
We
have
the
Spirit
,
whereby
we
know
the
things
that
we
receive
of
God
.
It
not
onely
worketh
in
us
,
but
it
teacheth
us
what
it
hath
wrought
.
Therefore
a
Christian
knowes
that
he
is
in
the
state
of
grace
,
he
knowes
his
virtues
,
and
his
disposition
;
except
it
be
in
the
time
of
temptation
,
and
upon
those
grounds
named
before
.
Therefore
we
should
labour
to
know
our
estate
,
to
examine
our selves
whether
we
be
in
the
faith
or
no
,
except
we
be
reprobates
,
and
cast
awayes
,
as
the
Apostle
speakes
.
A
Christan
should
aime
at
this
,
to
understand
his
own
estate
in
grace
upon
good
grounds
.
But
it
may
be
objected
:
how
can
we
know
our
estate
in
Grace
,
Object
.
our
virtues
are
so
imperfect
,
our
abilities
are
so
weak
and
feeble
?
I
answer
,
the
ground
of
judging
aright
of
our
estate
,
it
is
not
worthiness
or
perfection
,
but
sincerity
.
We
must
not
look
for
perfection
:
For
that
Answer
.
makes
the
Papists
to
teach
that
there
may
be
doubting
,
because
they
look
to
false
grounds
:
but
we
must
look
to
the
ground
in
the
covenant
of
grace
,
to
grace
it self
,
and
not
to
the
measure
.
Where
there
is
truth
and
sincerity
,
there
is
the
condition
of
the
covenant
of
grace
,
and
there
is
a
ground
for
a
man
to
build
his
estate
in
grace
on
.
The
perfect
righteousnesse
of
Christ
is
that
,
that
gives
us
title
to
heaven
:
but
to
know
that
we
have
right
in
that
title
,
is
the
simplicity
,
and
sincerity
in
our
walking
,
in
our
conversation
,
as
the
Apostle
saith
here
,
This
is
our
reoycing
,
&c.
Therefore
Christians
,
when
they
are
set
upon
by
temptations
of
their
own
misdoubting
hearts
,
and
by
Satan
they
must
not
go
to
the
great
measure
of
grace
that
is
in
others
,
that
they
have
not
so
much
as
others
,
and
therefore
they
have
none
;
nor
to
the
great
measure
of
grace
that
they
want
themselves
,
but
to
the
truth
of
their
grace
,
the
truth
of
their
desires
and
endeavours
,
the
truth
of
their
affections
.
Hereby
we
know
that
we
are
translated
from
death
to
life
,
because
we
love
the
brethren
.
This
should
stir
us
up
to
have
a
good
conscience
,
that
we
may
rejoyce
.
Why
should
we
labour
that
we
may
rejoyce
?
Why
?
what
is
our
life
Use.
To
labour
for
a
good
conscience
that
we
may
have
joy
.
without
joy
?
and
what
is
joy
without
a
good
conscience
?
What
is
our
life
with
out
joy
?
without
joy
we
can
do
nothing
,
we
are
like
an
instrument
out
of
tune
;
an
instrument
out
of
tune
it
yiels
but
harsh
musick
.
Without
joy
we
are
as
a
member
out
of
joynt
:
we
can
do
nothing
well
without
joy
,
and
a
good
conscience
,
which
is
the
ground
of
joy
.
A
man
without
joy
is
a
palsie-member
that
moves
it self
unfitly
,
and
uncomely
,
he
goes
not
about
things
as
he
should
,
.
A
good
conscience
breeds
joy
and
comfort
,
it
inables
a
man
to
do
all
things
comely
in
the
sight
of
God
,
and
comfortably
to
himself
,
it
makes
him
go
chearfully
through
his
businesse
.
A
good
Conscience
is
a
continuall
feast
:
without
joy
we
cannot
suffer
afflictions
;
we
cannot
die
well
without
it
.
Simeon
died
comfortably
,
because
he
died
in
peace
,
when
he
had
imbraced
Christ
in
his
heart
,
and
in
his
armes
.
Without
joy
and
the
ground
of
joy
we
can
neither
do
nor
suffer
any
thing
.
Therefore
in
Psalme
.
51.
David
when
he
had
lost
the
peace
and
comfort
of
a
good
conscience
,
he
prayes
for
the
free
Spirit
of
God
.
Alas
,
till
God
had
enlarged
his
heart
with
the
sense
of
a
good
conscience
in
the
pardon
of
his
sins
,
and
given
him
the
power
of
his
Spirit
to
lead
a
better
life
for
the
time
to
come
,
his
spirit
was
not
free
before
:
he
could
not
praise
God
with
a
large
spirit
;
he
wanted
freedom
of
spirit
,
his
conscience
was
bound
,
his
lips
were
sealed
up
,
Open
my
lips
,
and
my
mouth
shall
shew
forth
thy
praise
.
His
heart
was
bound
,
and
therefore
he
prayes
to
have
it
inlarged
.
Restore
to
me
thy
joy
and
salvation
,
intimating
that
we
cannot
have
a
free
spirit
without
joy
,
and
we
cannot
have
joy
without
a
good
conscience
sprinkled
with
the
blood
of
Christ
,
in
the
pardon
of
our
sins
.
If
it
be
so
,
that
we
cannot
do
any
thing
,
nor
suffer
any
thing
as
we
should
,
that
we
cannot
praise
God
,
that
we
cannot
live
nor
die
without
joy
,
and
the
ground
of
it
the
testimony
of
a
good
conscience
:
let
us
labour
then
that
conscience
may
witnesse
well
unto
us
.
Especially
considering
that
an
ill
conscience
,
it
is
the
worst
thing
in
the
world
;
there
is
no
friend
so
good
as
a
good
conscience
,
there
is
no
foe
so
Nothing
worse
then
an
ill
conscience
.
ill
as
a
bad
conscience
;
it
makes
us
either
Kings
or
slaves
.
A
man
that
hath
a
good
conscience
that
witnesseth
well
for
him
,
it
raiseth
his
heart
in
a
Princely
manner
above
all
things
in
the
world
:
a
man
that
hath
a
bad
conscience
,
though
he
be
a
Monarch
it
makes
him
a
slave
:
a
bad
conscience
imbitters
all
things
in
the
world
to
him
,
though
they
be
never
so
comfortable
in
themselves
.
What
is
so
comfortable
as
the
presence
of
God
?
What
is
so
comfortable
as
the
light
?
yet
a
bad
conscience
that
will
not
be
ruled
,
it
hates
the
light
,
and
hates
the
presence
of
God
,
as
we
see
Adam
,
when
he
had
sinned
he
fled
from
God
.
A
bad
conscience
cannot
joy
in
the
middest
of
joy
,
it
is
like
a
goutie
foot
,
or
a
goutie
toe
covered
with
a
velvet
shoe
:
alas
,
what
doth
it
ease
it
?
what
doth
glorious
apparel
ease
the
diseased
body
?
nothing
at
all
,
the
ill
is
within
,
there
the
arrow
sticks
.
And
so
in
the
comforts
of
the
Word
,
if
the
conscience
be
bad
,
we
that
are
the
messengers
of
comfort
we
may
apply
comfort
to
you
:
but
if
there
be
one
within
that
saith
thus
,
it
is
true
:
but
I
regarded
not
the
Word
before
,
I
regarded
not
the
checks
of
conscience
,
conscience
will
speak
more
terrour
then
we
can
speak
peace
.
And
after
long
and
wilful
rebellion
conscience
will
admit
of
no
comfort
for
the
most
part
.
Regard
it
therefore
in
time
:
labour
in
time
that
it
may
witnesse
well
.
An
ill
conscience
when
it
should
be
most
comforted
then
it
is
most
terrible
;
at
the
hour
of
death
we
should
have
most
comfort
,
(
if
we
had
any
wisdom
)
when
earthly
comforts
shall
be
taken
from
us
,
and
at
the
day
of
judgment
:
then
an
ill
conscience
,
look
where
it
will
it
hath
matter
of
terrour
.
If
it
look
up
,
there
is
the
Judge
armed
with
vengeance
;
if
it
look
beneath
,
there
is
hell
ready
to
swallow
it
;
if
it
look
on
the
one
side
,
there
is
the
divell
accusing
,
and
helping
conscience
;
if
it
look
round
about
,
there
is
heaven
,
and
earth
,
and
all
on
a
fire
,
and
within
there
is
a
hell
:
where
shall
the
sinner
,
and
ungodly
appear
?
If
the
righteous
scarcely
be
saved
,
where
shall
the
sinner
and
ungodly
appear
,
at
that
time
?
O
let
us
labour
to
have
a
good
conscience
,
and
to
exercise
the
reflect
power
of
conscience
in
this
world
,
that
is
,
let
us
examine
our selves
,
admonish
our selves
,
judge
our selves
,
condemn
our selves
,
do
all
in
our selves
.
Let
us
keep
court
at
home
first
,
let
us
keep
the
assizes
there
,
and
then
we
shall
have
comfort
at
the
great
assizes
.
Therefore
God
out
of
his
love
hath
put
conscience
into
the
soule
,
that
we
might
keep
a
court
at
home
.
Let
conscience
therefore
do
its
worst
now
,
let
it
accuse
,
let
it
judge
:
and
when
it
hath
judged
,
let
it
smite
us
,
and
do
execution
upon
us
,
that
having
judged
our selves
we
may
not
be
condemned
with
the
world
.
If
we
suffer
not
conscience
to
have
its
full
work
now
,
it
will
have
it
one
day
:
a
sleepy
conscience
will
not
alway
sleep
;
if
we
do
not
suffer
conscience
to
awake
here
,
it
will
awaken
in
hell
where
there
is
no
remedy
.
Therefore
give
conscience
leave
to
speak
what
it
will
;
perhaps
it
will
tell
thee
a
tale
in
thine
ear
,
which
thou
wouldest
be
loath
to
hear
:
it
will
pursue
thee
with
terrours
like
a
blood-hound
,
and
will
not
suffer
thee
to
rest
:
therefore
as
a
bankrupt
thou
art
loath
to
look
in
thy
books
,
because
there
is
nothing
but
matter
of
terrour
.
This
is
but
a
folly
,
for
at
the
last
conscience
will
do
its
duty
;
it
will
awaken
either
here
,
or
in
hell
.
Therefore
we
are
to
hope
the
best
of
them
that
have
their
consciences
opened
here
,
there
is
hope
that
they
will
make
their
peace
with
God
:
that
they
will
agree
with
their
adversary
while
they
are
in
the
way
.
If
thou
suffer
conscience
to
be
sleepy
and
drowsie
till
it
be
awaked
in
hell
,
wo
unto
thee
:
for
then
thy
estate
is
determined
of
,
it
will
be
a
barren
repentance
.
Now
thy
repentance
may
be
fruitful
,
it
may
force
theeto
make
thy
peace
with
God
:
dost
thou
think
it
will
alway
be
thus
with
thee
?
Thou
besottest
thy
conscience
with
sensualitie
,
and
sayest
,
Go
thy
way
,
and
come
another
time
,
as
he
said
to
St.
Paul
:
I
will
tell
thee
,
this
peace
will
prove
a
tempest
in
the
end
.
Conscience
of
all
things
in
the
world
deserves
the
greatest
reverence
;
more
then
any
Monarch
in
the
world
:
for
it
is
above
all
men
,
it
is
next
unto
God
:
and
yet
what
do
many
men
?
regard
the
honour
〈◊〉
their
friends
more
then
conscience
,
that
inward
friend
that
shall
accompany
them
to
heaven
,
that
will
go
with
them
to
death
,
and
to
judgement
,
and
make
them
lift
up
their
heads
with
joy
when
other
friends
cannot
help
them
,
but
must
needs
leave
them
in
death
.
Now
for
a
man
to
follow
the
humours
of
men
,
to
follow
the
multitude
,
and
to
stain
conscience
,
what
a
foolish
wretch
is
he
?
though
such
men
think
themselves
never
so
wise
,
it
is
the
greatest
folly
in
the
world
to
stain
conscience
to
please
any
man
,
because
conscience
is
above
all
men
.
Again
,
those
that
follow
their
own
humours
,
their
own
dispositions
,
and
are
carried
away
with
their
own
lusts
,
it
is
a
folly
and
madnesse
:
for
the
time
will
come
,
that
that
which
their
covetous
base
lust
hath
carried
them
to
,
that
shall
be
taken
away
,
as
honours
,
riches
,
pleasures
,
which
is
the
fuel
of
that
lust
,
which
makes
them
now
neglect
conscience
,
all
shall
be
taken
away
in
sicknesse
,
or
in
the
time
of
despair
when
conscience
shall
be
awaked
.
Now
what
folly
is
it
to
please
thy
own
lust
which
thou
should'st
mortifie
,
and
subdue
,
and
to
displease
conscience
thy
best
friend
?
and
then
when
thy
lust
is
fully
satisfied
,
all
that
hath
been
fuel
to
it
,
that
hath
fed
it
,
shall
be
taken
away
at
the
hour
of
death
,
or
some
special
judgement
,
and
conscience
shall
be
awaked
,
and
shall
torment
thee
,
for
giving
liberty
to
thy
base
lusts
,
and
to
thy self
.
And
those
eyes
of
thy
soul
that
thy
offence
delighted
to
shut
up
,
there
shall
some
punishment
come
either
in
this
life
,
or
in
that
to
come
that
shall
open
those
eyes
.
As
Adams
eyes
were
opened
after
his
sin
;
why
?
were
they
not
open
before
?
he
had
such
a
strong
desire
to
the
apple
,
he
did
not
regard
them
;
but
his
punishment
afterward
opened
those
eyes
,
which
his
inordinate
desire
shut
.
So
it
shall
be
with
every
sinner
:
therefore
regard
no
man
in
the
world
more
then
thy
conscience
.
Regard
nothing
,
no
pleasure
,
no
profit
,
more
then
conscience
,
reverence
it
more
then
any
thing
in
the
world
.
Happie
is
that
man
that
carries
with
him
a
good
conscience
that
can
witnesse
that
he
hath
said
,
nor
done
nothing
that
may
vex
,
or
grieve
conscience
:
if
it
be
otherwise
,
whatsoever
a
man
gains
,
he
loseth
in
conscience
,
and
there
is
no
comparison
between
those
two
.
One
crack
,
one
flaw
in
conscience
will
prove
more
disadvantagious
,
then
the
rest
will
be
profitable
.
Thou
must
cast
up
the
rest
again
,
they
are
sweet
bits
downward
,
but
they
shall
be
gravel
in
the
belly
.
We
think
,
when
we
have
gained
any
thing
,
when
we
have
done
any
thing
,
we
shall
hear
no
more
of
it
,
as
David
said
to
Joab
,
when
he
set
him
to
make
away
Uriah
,
Let
not
this
trouble
thee
:
So
let
not
this
ill
gain
,
let
not
this
ill
speech
,
or
this
ill
carriage
trouble
thee
,
thou
shalt
hear
no
more
of
this
.
We
take
order
to
stop
and
silence
conscience
,
thinking
never
to
hear
more
of
it
:
oh
,
but
remember
,
conscience
will
have
its
work
,
and
the
longer
we
defer
the
witnesse
and
work
of
conscience
,
the
more
it
will
terrifie
and
accuse
us
afterward
.
Therefore
of
all
men
(
be
they
never
so
great
)
they
are
most
miserable
that
follow
their
wills
and
their
lusts
most
,
that
never
have
any
outward
check
,
or
inward
check
of
conscience
,
but
drown
it
with
sensual
pleasures
.
As
Charles
the
9
th
.
who
at
night
(
when
conscience
hath
the
fittest
time
to
work
,
a
man
being
retired
,
then
he
)
would
have
his
singing
boyes
,
after
he
had
betreyed
them
in
that
horrible
Massacre
,
after
which
he
never
had
peace
and
quiet
.
And
as
Saul
sent
for
Davids
Harpe
when
the
evil
spirit
was
upon
him
.
So
wicked
men
they
look
for
forreign
helps
,
but
it
will
not
be
:
for
the
greatest
men
with
their
forreign
helps
are
most
miserable
.
The
reason
is
,
because
the
more
they
sink
in
rebellion
,
and
sin
against
conscience
,
the
more
they
sink
in
terrours
:
it
shall
be
the
greatest
torment
to
those
that
have
had
their
wills
most
in
the
world
,
the
more
their
conscience
is
silenced
and
violenced
in
this
world
,
the
more
vocal
it
shall
be
at
the
hour
of
death
,
and
the
day
of
judgement
.
Therefore
judge
who
are
the
most
miserable
men
in
the
world
,
(
although
they
have
never
so
much
regard
in
the
world
besides
)
those
that
have
consciences
,
but
will
not
suffer
them
to
work
;
but
with
sensuality
within
them
,
and
by
pleasing
flattering
speech
of
those
without
them
,
they
keep
it
down
,
and
take
order
that
neither
conscience
within
,
nor
none
other
without
shall
disturbe
them
;
if
they
do
,
they
shall
be
served
as
Ahab
dealt
with
Micaia
.
These
men
that
are
thus
at
peace
in
sinful
courses
,
of
all
men
they
are
most
miserable
:
they
enjoy
their
pleasure
here
for
a
little
time
,
but
their
conscience
shall
torment
them
for
ever
,
and
shall
say
to
them
as
Reuben
said
to
his
Brethren
.
I
told
you
this
before
,
but
you
would
not
hearken
to
me
,
and
now
you
shall
be
tormented
.
Conscience
is
an
evil
beast
,
it
makes
a
man
rise
against
himself
:
therefore
of
all
men
,
those
that
be
disordered
in
their
courses
,
that
neglect
conscience
,
and
neglect
the
means
of
salvation
,
that
should
awaken
conscience
,
they
are
the
most
miserable
:
for
the
longer
they
go
on
,
the
more
they
sink
in
sin
,
and
the
more
they
sink
in
sin
,
the
more
they
sink
in
terrour
of
conscience
,
if
not
now
,
yet
they
shall
hereafter
.
If
we
desire
therefore
to
have
joy
and
comfort
at
all
times
,
let
us
labour
to
have
a
good
conscience
that
may
witnesse
well
:
And
therefore
let
us
every
day
keep
an
audite
within
doors
;
every
day
cast
up
our
accounts
,
every
day
draw
the
blood
of
Christ
over
our
accounts
,
every
day
beg
forgivenesse
of
sins
,
and
the
Spirit
of
Christ
to
lead
us
,
that
so
we
may
keep
account
every
day
,
that
we
may
make
our
reckonings
even
every
day
,
that
we
may
have
the
lesse
to
do
in
the
time
of
sicknesse
,
in
the
time
of
temptation
,
and
in
the
time
of
death
,
when
we
have
discharged
our
Consciences
before
by
keeping
session
at
home
in
our
own
hearts
.
This
should
be
the
daily
practice
of
a
Christian
,
and
then
he
may
lay
himself
down
in
peace
.
He
that
sleeps
with
a
conscience
defiled
,
is
as
he
that
sleeps
among
wild
beasts
,
among
adders
,
and
toades
,
that
if
his
eyes
were
open
to
see
them
,
he
would
be
out
of
his
wits
.
He
that
sleeps
without
a
good
conscience
he
is
an
unadvised
man
,
God
may
make
his
bed
his
grave
,
he
may
smite
him
suddenly
;
therefore
let
us
every
day
labour
to
have
a
good
conscience
,
that
so
we
may
have
matter
of
perpetual
joy
.
A
good
conscience
(
especially
)
is
an
Evangelicall
conscience
:
for
a
legall
good
conscience
none
have
,
that
is
,
such
a
conscience
as
acquits
a
man
that
he
hath
obeyed
the
law
in
all
things
exactly
.
A
legall
compleat
good
conscience
none
have
,
except
in
some
particular
fact
:
there
is
a
good
Conscience
in
fact
.
As
the
Heathen
could
excuse
themselves
,
they
were
Evangelical
conscience
▪
thus
,
and
thus
:
and
God
ministreth
much
joy
in
that
.
But
an
Evangelical
good
Conscience
is
that
we
must
trust
to
,
that
is
,
such
a
Conscience
,
that
though
it
knowes
it self
guilty
of
sin
,
yet
it
knowes
that
Christ
hath
shed
his
blood
for
sinners
:
and
such
a
Conscience
as
by
meanes
of
faith
is
sprinkled
with
the
blood
of
Christ
,
and
is
cleared
from
the
accusations
of
sin
.
There
is
an
Evangelicall
Conscience
,
when
by
faith
wrought
by
the
Spirit
of
God
,
in
the
hearing
of
the
Gospell
,
we
lay
hold
upon
the
obedience
and
righteousnesse
of
Christ
.
And
such
is
the
obedience
and
righteousnesse
of
Christ
,
that
it
pacifieth
the
conscience
which
nothing
else
in
the
world
will
doe
;
the
conscience
without
a
full
obedience
it
will
alway
stagger
.
And
that
is
the
reason
that
Conscience
confounds
and
confutes
the
Popish
way
of
salvation
by
works
,
&c.
Because
the
conscience
alway
staggers
,
and
feares
,
I
have
not
done
works
enough
,
I
have
not
done
them
well
enough
:
those
that
I
have
done
they
have
been
corrupt
,
and
mixed
,
and
therefore
I
dare
not
bring
them
to
the
Judgement-seat
of
God
,
to
plead
them
meritorious
.
Therefore
they
do
well
to
hold
uncertainty
of
salvation
;
because
holding
merit
they
must
needs
be
uncertaiu
of
their
salvation
.
A
true
Christian
is
certain
of
his
salvation
,
because
his
conscience
layes
hold
on
the
blood
of
Christ
;
because
the
obedience
whereby
he
claimes
heaven
is
a
superabundant
obedience
,
it
is
the
satisfaction
of
Christ
;
as
the
Apostle
saith
in
that
excellent
place
,
Heb.
9.
24.
The
blood
of
Christ
which
offered
himself
by
the
eternall
Spirit
,
that
is
,
by
the
God-head
,
shall
cleanse
your
consciences
from
dead
works
to
serve
the
living
God
.
The
blood
of
Christ
that
offered
himself
,
his
humane
nature
by
his
divine
,
to
God
as
a
sacrifice
,
it
shall
purge
your
consciences
from
dead
works
.
The
blood
of
Christ
,
that
is
,
the
Sacrifice
,
the
obedience
of
Christ
,
in
offering
himself
,
fully
pacified
God
,
and
answered
the
punishment
which
we
should
have
indured
:
for
he
was
our
surety
.
The
blood
of
Christ
speaks
better
then
the
blood
of
Abel
.
It
speaks
better
then
our
sins
.
Our
sins
cry
vengeance
,
but
the
blood
of
Christ
cries
mercy
.
The
blood
of
Christ
out-cries
our
sins
:
the
guilty
conscience
for
sin
cries
,
Guiltie
,
guiltie
,
hell
,
Damnation
,
wrath
and
anguish
:
but
the
blood
of
Christ
cries
,
(
I
say
mercy
)
because
it
was
shed
by
our
surety
in
our
behalf
,
his
obedience
is
a
full
satisfaction
to
God
.
Now
the
way
to
have
a
good
conscience
is
upon
the
accusations
of
an
evill
conscience
by
the
law
to
come
to
Christ
our
surety
,
and
to
get
our
The
way
to
have
a
good
Conscience
.
consciences
sprinked
by
faith
in
his
blood
,
to
get
a
perswasion
that
he
shed
his
blood
for
us
,
and
upon
that
to
labour
to
be
purged
by
the
Spirit
.
There
are
two
purgers
,
the
blood
of
Christ
from
the
guilt
of
sin
,
and
the
Spirit
of
Christ
from
the
stain
of
sin
:
and
upon
that
comes
a
compleat
good
conscience
;
being
justified
by
the
blood
of
Christ
,
and
sanctified
by
the
Spirit
of
Christ
.
Therefore
Christ
came
not
by
blood
alone
,
or
by
water
alone
,
but
by
water
and
blood
;
by
blood
,
in
justification
;
by
water
,
in
sanctification
,
and
holinesse
of
life
.
Why
do
we
alleadge
this
now
for
the
Sacrament
?
Question
.
We
speak
of
a
good
conscience
,
which
is
a
continual
feast
.
How
comes
a
good
conscience
to
be
such
a
continual
feast
?
Answer
.
An
Evangelicall
conscience
is
a
feast
indeed
,
because
it
feeds
on
a
higher
feast
,
it
feeds
on
Christ
:
he
is
the
Passeover
Lambe
,
as
the
Apostle
applies
it
,
1.
Cor.
5.
he
is
the
Passeover
slain
for
us
:
and
there
is
represented
in
the
Sacrament
,
his
body
broken
,
and
his
blood
poured
out
for
our
sins
;
he
came
to
feast
us
,
and
we
shall
feast
with
him
.
Hereupon
if
we
bring
repentance
for
our
sins
past
,
and
faith
whereby
we
are
incorporate
into
Christ
,
then
our
consciences
speak
peace
:
and
as
it
is
in
1
Pet.
5.
the
conscience
makes
a
good
demand
,
It
is
not
baptisme
,
but
the
demand
of
a
good
conscience
.
When
the
conscience
hath
fed
on
Christ
,
it
demands
boldly
(
as
it
is
,
Rom.
8.
)
of
Satan
,
and
all
enemies
,
Who
shall
lay
any
thing
to
our
charge
?
it
is
God
that
justifieth
,
it
is
Christ
that
died
,
or
rather
that
is
risen
again
.
It
boldly
demands
of
God
who
hath
given
his
Son
:
the
bold
demand
of
conscience
prevails
with
God
,
and
this
comes
by
faith
in
Christ
.
Now
this
is
strengthened
by
the
Sacrament
:
here
are
the
visible
representations
and
seales
,
that
we
are
incorporate
more
and
more
into
Christ
:
and
so
feeding
upon
Christ
once
,
our
conscience
is
pacified
and
purged
from
all
dead
works
,
and
we
come
to
have
a
continuall
feast
.
Christ
is
first
the
Prince
of
righteousnesse
,
the
righteous
King
,
and
then
Prince
of
peace
:
first
he
gives
righteonsnesse
,
and
then
he
speaks
peace
to
the
conscience
.
The
Kingdom
of
God
is
righteousnesse
,
peace
,
and
joy
in
the
Holy
Ghost
.
So
that
all
our
feast
and
joy
and
comfort
that
we
have
in
our
consciences
,
it
must
be
from
righteousnesse
.
A
double
righteousnesse
;
the
righteousnesse
of
Christ
which
hath
satisfied
,
and
appeased
the
wrath
of
God
fully
:
and
then
we
must
have
the
righteousnesse
of
a
good
conscience
sanctified
by
the
Spirit
of
Christ
;
we
must
put
them
together
alway
;
we
can
never
have
communion
with
Christ
,
and
have
forgivenesse
of
sins
,
but
we
must
have
a
Spirit
of
sanctification
.
There
is
mercy
with
thee
,
that
thou
mayest
be
feared
.
Where
there
is
mercy
in
the
forgivenesse
of
sin
,
there
is
a
disposition
to
fear
it
ever
after
.
Therefore
if
for
the
present
you
would
have
a
good
conscience
,
desire
God
to
strengthen
your
faith
in
the
blood
of
Christ
poured
out
for
you
:
desire
God
to
strengthen
your
faith
in
the
crucified
bodie
of
Christ
broken
for
you
:
that
so
feeding
on
Christ
who
is
your
surety
,
who
himself
is
yours
,
and
all
is
yours
,
you
may
ever
have
the
feast
of
a
good
conscience
,
that
will
comfort
you
in
false
imputations
,
that
will
comfort
you
in
life
,
and
in
death
,
,
and
at
the
day
of
judgement
.
This
is
our
rejoycing
in
all
things
,
the
testimony
of
our
conscience
:
first
purged
by
the
blood
of
Christ
,
and
then
purged
,
and
sanctified
by
the
Spirit
of
Christ
,
that
we
have
had
our
Conversation
in
simplicity
and
sincerity
,
&c.
Our
rejoycing
is
this
,
that
in
simplicity
,
and
sincerity
.
This
is
the
matter
of
this
testimonie
of
Conscience
,
that
is
simplicity
,
and
sincerity
.
Saint
Paul
glories
in
his
simplieity
,
and
sincerity
.
And
(
mark
that
by
the
way
)
it
is
no
vain
glorying
,
but
lawful
upon
such
cautions
as
I
named
before
:
but
to
add
a
little
.
A
man
in
some
cases
Cautions
for
glorying
in
grace
.
may
glory
in
the
Graces
of
God
that
are
in
him
;
but
with
these
cautions
.
First
,
if
so
be
that
he
look
on
them
as
the
gifts
of
God
.
Secondly
,
if
he
look
on
them
as
stained
with
his
own
defects
,
and
so
in
that
respect
be
humbled
.
Thirdly
if
he
look
upon
them
,
as
fruits
of
his
justification
,
and
as
fruites
of
his
assurance
of
his
salvation
,
and
not
as
causes
.
And
then
if
it
be
before
men
that
he
glories
:
not
when
he
is
to
deale
with
God
.
When
men
lay
this
,
and
that
imputation
upon
a
man
he
may
rejoyce
(
as
Saint
Paul
doth
here
)
in
the
testimony
of
his
conscience
,
in
simplicity
and
sincerity
.
The
matter
of
the
testimony
of
Conscience
,
wherein
he
glories
is
simplicity
,
and
godly
sincerity
,
or
as
the
words
may
well
be
read
,
in
the
simplicity
,
and
sincerity
of
God
;
such
as
proceeds
from
God
,
and
such
as
aimes
at
,
and
looks
to
God
,
and
resembles
God
.
For
both
simplicity
,
and
sincerity
come
from
God
,
they
are
wrought
by
God
:
and
therein
we
resemble
God
,
and
both
of
them
have
an
eye
to
God
,
a
respect
to
God
:
so
it
is
in
the
originall
,
in
the
simplicity
and
sincerity
of
God
.
There
is
not
much
difference
between
simplicity
and
sincerity
,
the
one
expresseth
the
other
:
if
you
will
have
the
difference
,
simplicity
especially
respects
men
,
our
conversation
amongst
men
.
Simplicity
hath
an
eye
to
Difference
of
simplicity
and
sincerity
.
God
in
all
things
in
Religion
opposite
to
hypocrisy
in
Religion
.
Simplicity
that
is
opposed
to
doublenesse
;
where
doublenesse
is
there
is
alway
hypocrisy
,
opposed
to
sincerity
,
and
where
simplicity
is
there
is
alway
sincerity
,
truth
to
God
.
But
it
is
not
good
to
be
very
exact
and
punctuall
in
the
distinction
of
these
things
,
they
may
one
expresse
the
other
very
well
.
Simplicity
.
Saint
Paul's
rejoycing
was
that
his
conscience
witnessed
to
him
his
simplicity
in
his
whole
conversation
in
the
world
,
his
whole
course
of
life
,
which
the
Scripture
calls
in
other
places
a
walking
.
Saint
Paul
meanes
this
first
of
himself
,
and
then
he
propoundes
himself
an
example
to
us
.
How
was
St.
Paul's
conversation
in
simplicity
.
Not
onely
if
we
consider
Saint
Paul
as
a
Christian
,
but
consider
Question
.
him
as
an
Apostle
,
his
conversarion
was
in
simplicity
.
It
was
without
guile
,
without
seeking
himself
,
without
seeking
his
owne
:
for
Answer
.
Saint
Paul's
conversation
in
simplicity
.
rather
then
he
would
be
grievous
to
the
Corinthians
,
the
man
of
God
,
he
wrought
himself
;
because
he
would
not
give
any
the
least
scandall
to
them
being
a
rich
people
,
he
had
rather
live
by
his
own
labour
then
to
open
his
mouth
,
he
did
not
seek
himself
.
In
a
word
,
he
did
not
serve
himself
of
the
Gospell
:
he
served
Christ
,
he
did
not
serve
himself
of
Christ
.
There
are
many
that
serve
themselves
of
the
Gospell
,
that
serve
themselves
of
religion
:
they
care
no
more
for
religion
then
will
serve
their
owne
turne
.
Saint
Paul's
conversation
was
in
simplicity
,
he
had
no
such
aime
,
he
did
not
preach
of
envy
,
orof
malice
,
or
for
gain
,
as
he
taxeth
some
of
the
Philippian
teachers
,
Some
preach
Christ
,
not
of
simplicity
,
and
sincerity
,
but
of
envy
,
&c.
Then
again
,
as
an
Apostle
,
and
a
teacher
,
his
conversation
was
in
simplicity
:
because
he
mingled
nothing
with
the
Word
of
God
in
teaching
,
his
doctrine
is
pure
.
What
should
the
chaffe
do
with
the
wheat
?
Jer.
20.
What
should
the
drosse
do
with
the
Gold
?
he
did
not
mingle
his
own
conceits
and
devices
with
the
Word
:
for
he
taught
the
pure
Word
of
God
,
the
simple
Word
of
God
,
simple
without
any
mixture
of
any
by-aimes
.
So
the
blessed
Apostle
was
simple
both
in
his
Doctrine
and
in
his
intentions
.
Propounding
himself
herein
exemplary
to
all
us
,
that
as
we
look
to
hold
up
our
heads
with
comfort
,
and
to
glory
in
all
estates
whatsoever
;
so
our
consciences
must
bear
us
witnesse
that
we
carry
our selves
in
the
simplicity
,
and
sincerity
of
God
.
Now
simplicity
is
,
when
there
is
a
conformity
of
pretention
,
and
intention
,
Simplicity
what
.
when
there
is
nothing
double
,
when
there
is
not
a
contradiction
in
the
spirit
of
a
man
,
and
in
his
words
and
carriage
outwardly
.
That
is
simplicty
,
when
there
is
an
exact
conformity
,
and
correspondence
in
a
mans
judgement
and
speech
,
in
his
affections
and
actions
.
When
a
man
judgeth
simply
as
the
truth
of
the
thing
is
;
and
when
he
affects
as
he
judgeth
,
when
he
loves
and
hates
as
he
judgeth
,
and
he
speakes
as
he
affects
and
judgeth
,
and
he
doth
as
he
speaks
,
then
a
man
is
a
simple
man
.
Simple
that
is
properly
,
that
hath
no
mixture
of
the
contrary
:
as
we
say
,
Simple
without
mixture
.
light
is
a
simple
thing
,
it
cannot
indure
darknesse
:
fire
is
a
simple
body
:
it
cannot
indure
the
contrary
with
it
:
so
the
pure
Majestie
of
God
cannot
indure
the
least
stain
whatsoever
.
So
it
is
with
the
holy
disposition
of
a
Christian
,
when
he
is
once
a
new
creature
there
is
a
simplicity
in
him
:
though
there
be
a
mixture
,
yet
he
studies
simplicity
,
he
studies
to
have
nothing
opposite
to
the
Spirit
of
God
:
he
studies
not
to
have
any
contradiction
in
him
,
he
labours
that
his
heart
may
not
go
one
way
,
and
his
carriage
another
,
that
his
pretentions
be
not
one
,
and
his
intentions
another
.
He
beares
the
Image
of
Christ
:
you
know
Christ
is
compared
to
a
Lambe
,
a
simple
creature
,
fruitfull
to
men
,
innocent
in
himself
.
So
the
holy
Ghost
appeared
in
the
shape
of
a
Dove
,
a
simple
creature
,
that
hath
no
way
to
avoid
danger
but
by
flight
,
a
harmelesse
creature
.
The
Divell
takes
on
him
the
shape
of
a
Serpent
,
a
subtile
wild
Creature
.
The
Holy
Ghost
appeared
in
the
shape
of
a
Dove
.
You
see
then
what
simplicity
is
:
it
is
a
frame
of
soule
without
mixture
of
the
contrary
.
We
must
not
take
simplicity
for
a
defect
,
when
a
man
is
simple
because
he
knowes
not
how
to
be
wittie
;
simplicitie
is
sometimes
Simplicity
.
taken
in
that
sense
,
for
a
defect
of
nature
,
when
a
man
is
easily
1.
Not
defect
.
deluded
:
but
here
it
is
taken
for
a
grace
.
A
man
that
knowes
how
to
double
with
the
world
,
how
to
run
counterfeit
,
how
to
be
false
in
all
kinds
,
but
he
will
not
:
he
knowes
the
world
,
but
he
will
not
use
the
fashions
of
the
World
;
so
simplicitie
here
is
a
strength
of
grace
.
Likewise
,
simplicity
,
and
plainnesse
,
it
must
not
be
taken
for
rudenesse
,
and
unnecessary
opening
of
our selves
:
for
that
is
simplicity
in
an
evill
sense
,
prophane
rudenesse
.
You
shall
have
some
that
will
lay
about
them
,
they
care
not
what
they
speak
,
they
care
not
whom
they
smite
;
but
as
Solomons
foole
,
they
2.
Not
rudeness
.
throw
fire-brands
;
they
speak
what
they
list
,
of
whom
they
list
,
against
whom
they
list
.
Here
simplicity
and
plainnesse
is
no
grace
,
this
is
no
vertue
:
this
is
but
an
easing
of
their
rotten
,
corrupt
,
and
vile
heart
,
We
know
there
are
two
kind
of
Sepulchres
,
open
,
and
shut
sepulchres
:
they
are
both
naught
;
but
yet
notwithstanding
,
your
hidden
sepulchre
is
lesse
offensive
;
that
which
is
open
stinks
that
none
can
come
nigh
,
that
is
very
offensive
.
An
hypocrite
that
is
a
hidden
sepulchre
,
a
painted
sepulchre
without
,
and
nothing
but
bones
within
,
he
hath
a
naughty
,
rotten
heart
:
yet
notwithstanding
he
is
not
so
offensive
as
the
open
sepulchre
,
which
offends
all
that
come
near
it
.
So
these
men
that
say
they
cannot
dissemble
;
and
they
have
a
plaine
heart
,
though
they
will
swear
,
and
dissemble
,
and
detract
,
and
throw
fire-brands
against
any
man
,
Is
this
a
plain
heart
?
it
is
an
open
sepulchre
,
that
sends
a
stench
to
all
that
are
near
.
Again
,
let
us
take
heed
,
that
we
do
not
for
simplicitie
take
credulitie
:
3.
Not
credulity
.
The
simple
man
(
saith
Solomon
)
will
believe
every
thing
.
This
is
simple
credulitie
.
A
man
must
not
believe
every
thing
,
for
there
is
much
danger
comes
by
credulity
.
Jeremiah
,
and
Gedaliah
,
and
others
,
they
were
much
harmed
by
credulity
.
It
is
a
good
fence
not
to
be
too
hastie
to
believe
;
for
incredulity
,
and
hardnesse
to
believe
is
a
good
preservative
;
and
he
is
a
wise
man
that
will
not
believe
every
thing
.
So
you
see
there
are
some
things
that
come
near
this
simplicity
,
as
defect
,
rudenesse
,
and
credulitie
,
which
yet
are
not
that
simplicitie
that
Saint
Paul
saith
he
walked
in
.
And
this
simplicity
may
well
be
called
the
simplicity
of
God
;
because
Why
called
the
simplicity
of
God
.
God
is
simple
,
He
is
light
,
and
in
him
there
is
no
darknesse
at
all
.
There
is
no
mixture
of
fraud
,
or
contrariety
,
he
is
pure
,
simple
,
and
sincere
.
And
as
he
is
in
his
nature
,
so
he
is
in
his
carriage
to
men
every
way
.
There
is
a
simplicity
that
he
doth
in
his
Word
testifie
.
And
indeed
he
hath
shewed
that
he
loves
us
;
would
we
have
a
better
evidence
of
it
then
his
own
Son
?
there
is
no
doubling
in
Gods
dealing
to
men
.
And
therefore
as
it
comes
from
God
;
so
this
simplicitie
it
resembleth
God
.
For
alas
,
if
God
had
had
by-respects
,
what
could
the
creature
yield
him
?
doth
he
stand
in
need
of
us
,
or
doth
he
need
any
thing
we
have
?
All
counterfeiting
,
and
insincerity
,
and
doubling
,
is
for
hope
of
gain
,
or
for
fear
of
danger
.
Now
what
can
God
have
of
the
creature
?
what
cause
hath
he
in
us
of
his
dealing
toward
us
?
In
his
giving
,
in
his
forgiving
,
in
all
his
dealing
he
is
simple
.
So
every
one
that
is
the
Child
of
God
he
hath
the
virtue
of
simplicity
.
Simplicity
is
such
a
Grace
as
extends
to
all
the
parts
of
our
conversation
.
As
the
Apostle
saith
here
,
My
conversation
in
the
world
hath
been
in
simplicity
.
By
nature
man
is
contrary
to
this
simplicity
,
since
the
fall
.
God
made
him
right
and
straight
,
and
simple
,
but
as
the
Wise
man
saith
,
he
sought
Manby
nature
prone
to
double
.
out
many
inventions
.
So
that
a
man
without
Grace
is
double
in
his
carriage
.
And
that
from
Self-Love
,
from
Self-Ends
,
and
aimes
.
And
hereupon
he
must
be
double
:
for
there
must
be
something
that
is
The
ground
of
it
.
good
in
him
,
for
else
evill
is
destructive
of
it self
:
if
there
were
not
some
thing
good
,
men
could
never
continue
,
nor
the
place
could
never
continue
.
And
if
all
were
good
,
and
all
were
plain
,
and
honest
,
that
would
destroy
the
ill
which
men
labour
to
nourish
.
Men
have
carnall
projects
to
raise
themselves
,
to
get
riches
,
and
this
must
be
by
ill
meanes
:
there
is
an
Idoll
in
their
hearts
which
they
serve
,
which
they
sacrifice
to
,
their
self-love
,
either
in
honour
,
or
in
riches
,
or
in
pleasure
,
they
set
up
something
.
Therefore
a
man
without
grace
,
he
studies
to
be
strongly
ill
:
and
because
he
cannot
be
ill
except
he
be
good
,
for
then
all
the
World
would
see
it
:
hereupon
comes
doubling
.
Good
there
must
be
to
carrie
the
ill
he
intends
the
more
close
:
ill
there
must
be
,
or
else
he
cannot
have
his
aime
.
And
hence
comes
dissimulation
and
simulation
,
the
Ground
of
dissimulation
.
vices
of
these
times
,
(
both
opposite
to
simplicity
)
and
such
vices
as
proceed
from
want
of
worth
and
want
of
strength
.
For
when
men
have
no
worth
to
trust
to
,
and
yet
would
have
the
profit
of
sin
,
and
the
pleasure
of
sin
,
and
would
have
reputation
,
then
they
carrie
all
dissemblingly
.
Where
there
is
strength
of
worth
,
and
of
parts
,
and
reputation
,
there
is
lesse
dissembling
alway
.
It
is
a
vice
usually
of
those
that
have
little
or
no
vertue
in
them
.
A
man
of
strength
carries
things
open
and
fair
.
This
dissimulation
it
comes
from
the
want
of
this
grace
of
simplicity
,
both
,
Before
|
the
project
.
|
In
|
After
|
Before
,
as
you
see
in
Herod
,
he
intends
mischief
,
when
he
pretends
he
would
be
a
worshipper
of
Christ
:
and
so
Absalom
he
pretends
he
had
a
vow
to
make
,
when
he
intends
murther
:
a
dissimulation
,
pretending
good
when
there
is
an
intention
of
ill
before
.
So
there
is
a
dissimulation
in
the
project
for
the
present
,
which
comes
from
this
doubling
,
when
men
carrie
things
fairly
outwardly
to
those
with
whom
they
live
,
and
yet
notwithstanding
have
false
and
treacherous
hearts
.
As
Judas
had
all
the
while
he
conversed
with
Christ
,
he
covered
his
ill
with
good
pretexts
,
a
care
for
the
poor
,
&c.
So
after
,
when
the
ill
is
done
what
a
world
of
doubling
is
there
to
cover
ill
,
to
extenuate
it
,
and
excuses
,
and
translations
?
This
is
the
simplicitie
that
reigns
among
men
where
there
is
no
strength
of
grace
:
where
there
is
want
of
simplicitie
there
is
this
dissembling
.
And
with
dissimulation
there
is
simulation
,
that
is
,
when
we
make
our selves
sometimes
worse
then
we
are
:
when
we
are
better
then
we
seeme
Of
simulation
.
to
be
:
sometimes
that
wins
on
us
too
:
then
we
carrie
not
our
selvee
simply
.
For
if
we
were
good
,
we
would
be
good
every
where
.
But
a
man
that
useth
simulation
,
if
he
be
in
evill
company
he
fashioneth
himself
to
the
company
,
he
speaks
that
which
his
Conscience
checks
him
for
,
he
carries
himself
vainly
,
and
lightly
,
he
holds
correspondence
with
the
company
.
So
that
by
dissimulation
,
and
simulation
,
there
is
a
fault
committed
against
simplicitie
,
which
yields
the
Testimony
of
a
good
conscience
.
It
is
a
base
fault
this
simulation
,
which
we
think
to
be
a
lesser
fault
then
the
other
,
which
is
dissimulation
:
for
whom
do
we
serve
?
are
we
not
Aggravation
of
this
sin
.
the
sons
of
God
?
are
we
not
the
sons
of
our
heavenly
Father
?
the
sons
of
the
great
King
?
and
for
us
to
carrie
our selves
not
to
be
such
as
we
are
in
the
middest
of
the
wicked
world
,
it
is
a
great
want
of
discretion
.
Saint
Paul
would
discover
who
he
was
,
even
before
the
bar
:
David
would
speak
of
Gods
righteous
testimonies
even
before
Princes
,
and
not
be
ashamed
.
And
this
is
that
which
Christ
saith
,
He
that
is
ashamed
of
me
before
men
,
of
him
will
I
be
ashamed
before
my
heavenly
Father
.
Let
us
take
heed
of
dissimulation
,
and
simulation
,
which
are
opposite
to
this
simplicity
.
Again
,
this
simplicity
is
opposite
to
curiosity
,
and
finenesse
.
And
thus
the
Apostle
both
in
his
calling
,
and
conversation
,
St.
Paul
conversed
Simplicity
opposite
to
curiosity
.
in
simplicity
,
as
a
Christian
,
and
as
an
Apostle
.
As
an
Apostle
he
was
not
over-curious
in
words
:
he
reproveth
those
foolish
vain
glorious
spirits
,
that
were
so
among
the
Corinthians
.
He
delivered
the
Word
plainly
,
and
plainnesse
is
best
in
handling
the
Word
of
God
:
for
who
will
enamell
a
precious
stone
?
we
use
to
enamell
that
that
hath
not
a
native
excellencie
in
it self
,
but
that
which
hath
an
excellencie
from
something
without
.
True
Religion
hath
this
with
it
alway
,
that
it
is
simple
;
because
it
hath
state
enough
of
its
own
.
The
whore
of
Babylon
hath
need
of
a
gilded
cup
,
and
pictures
,
(
and
what
not
?
)
to
set
her
out
;
but
the
true
Religion
is
in
Simplicity
.
Christ
himself
when
he
was
born
,
he
was
laid
in
a
Cratch
,
he
was
simple
in
his
carriage
,
and
his
speeches
.
It
was
a
common
speech
in
ancient
time
,
when
the
Chalices
were
gold
,
the
Priests
were
wood
.
In
Religion
finenesse
,
and
curiosity
carrie
suspition
of
falsehood
with
them
.
Those
that
overmuch
affect
finenesse
of
speech
,
they
are
either
deceived
,
or
will
deceive
.
That
which
is
not
native
,
and
comes
not
from
within
it
will
deceive
.
Some
falsehoods
carrie
a
better
colour
then
some
truths
:
because
men
set
their
wits
on
work
to
set
some
colour
upon
falsehood
alway
.
And
here
take
notice
of
the
duty
of
Ministers
,
that
they
should
utter
divine
truth
in
the
native
simplicity
of
it
.
Saint
Paul
as
a
Minister
delivered
the
plain
Word
plainly
.
And
as
a
Christian
in
our
common
course
of
life
:
as
we
should
take
heed
of
doubling
,
so
of
too
much
curiosity
:
for
too
much
curiosity
in
diet
or
apparell
,
it
implies
too
much
care
of
these
things
,
which
hinders
our
care
of
better
things
,
as
our
Savour
Christ
saith
to
Martha
,
Martha
,
thou
art
troubled
about
many
things
.
The
soul
is
finite
,
and
cannot
be
set
about
many
things
at
once
;
therefore
when
there
is
overmuch
curiosity
in
smaller
things
,
it
implies
little
or
no
care
in
the
main
.
What
is
morethen
for
decency
of
place
?
it
argues
carelessenesse
in
the
main
.
Therefore
the
Apostle
labouring
to
take
off
that
,
he
bids
women
that
they
should
not
be
decked
with
Gold
,
and
broydered
haire
,
&c.
But
to
look
to
the
hidden
man
of
the
heart
.
And
therefore
Christ
took
off
Martha
from
outward
things
,
because
he
knew
it
could
not
be
without
the
neglect
of
better
things
.
Seriousness
in
heavenly
things
it
carries
a
carelessenesse
in
other
things
.
And
a
Christian
cannot
chuse
but
discover
a
minde
that
is
not
earthly
and
vain
;
when
he
is
a
true
believer
,
he
regards
other
things
as
poore
petty
things
that
are
not
worthy
estimation
.
A
Christian
when
he
hath
fixed
his
end
,
to
be
like
to
God
,
to
be
simple
as
God
is
,
he
still
drawes
toward
his
end
,
and
therefore
he
moderates
his
carriage
in
all
things
.
What
is
unnecessarie
,
he
leaves
out
:
his
end
is
to
be
like
God
,
and
like
Christ
,
with
whom
he
shall
live
hereafter
.
Now
the
best
things
are
the
most
simple
,
as
the
Heavens
,
the
Sun
and
the
stars
,
&c.
There
is
diversitie
,
but
no
contrariety
:
there
is
diversity
in
the
magnitude
of
the
stars
,
but
they
are
of
the
same
nature
;
so
in
a
Christian
there
are
many
Graces
,
but
they
are
not
contrary
one
to
another
.
So
that
a
Christian
hath
his
maine
care
for
better
things
,
he
cares
not
for
the
world
nor
the
things
thereof
:
and
therefore
he
accounts
them
in
comparison
of
better
things
as
nothing
;
and
that
is
the
reason
that
he
is
carelesse
and
negligent
of
those
things
that
he
did
formerly
regard
,
as
having
better
things
to
take
up
his
thoughts
.
We
see
then
that
simplicitie
,
as
it
is
opposed
to
doubling
,
so
it
is
opposed
to
finenesse
,
and
curiosity
.
And
usually
where
there
is
a
finenesse
,
and
curiosity
,
there
is
hypocrisy
;
for
it
is
not
for
nought
when
men
affect
any
thing
.
Affectation
usually
is
a
strain
above
nature
,
when
a
man
will
do
that
which
he
is
not
disposed
to
by
nature
,
but
for
some
forced
end
,
it
is
hypocrisy
.
So
the
Corinthian
teachers
argued
the
falsenesse
of
their
hearts
by
the
finenesse
of
their
teaching
,
they
had
another
aime
then
to
please
God
and
convert
souls
.
Usually
affectation
to
the
world
is
joyned
with
hypocrisie
towards
God
.
Again
,
this
simplicity
is
contrary
to
that
corruption
in
Popery
,
namely
Simplicity
opposed
to
lying
and
equivocation
.
equivocation
;
what
simplicity
is
that
,
when
they
speak
one
thing
,
and
mean
another
?
when
there
is
a
mentall
reservation
,
and
such
a
reservation
,
that
if
that
were
set
downe
that
is
reserved
,
it
were
absurd
?
Or
else
there
may
be
a
reservation
:
a
man
may
reserve
his
meaning
.
A
man
may
not
speake
all
the
truth
at
all
times
,
except
he
be
called
to
it
,
in
judgement
,
&c.
Otherwise
truth
(
as
all
good
actions
)
it
is
never
good
but
when
it
is
seasonable
:
and
then
it
is
seasonable
when
there
is
convenient
furniture
of
circumstances
,
when
a
man
is
called
to
it
.
For
there
may
be
a
reservation
;
a
man
is
not
bound
to
speak
all
things
at
all
times
,
but
to
waite
for
a
fit
time
.
One
word
in
a
fit
time
is
worth
a
thousand
out
of
time
;
but
mentall
reservation
,
to
speak
one
thing
,
and
to
reserve
another
,
it
is
absurd
and
inconsequent
,
and
so
is
dissimulation
;
there
is
a
lie
in
fact
,
a
mans
life
is
a
lie
that
is
a
dissembler
,
dissimulation
is
naught
.
A
man
may
sometimes
make
some
shew
to
do
something
that
he
intends
not
.
Christ
made
as
though
he
would
have
gone
further
when
he
did
not
mean
it
:
but
dissimulation
is
that
which
is
intrinsically
naught
.
But
some
man
will
say
,
Except
I
dissemble
,
I
shall
run
into
danger
.
Object
.
Well
,
it
is
not
necessary
for
thee
to
live
,
but
it
is
necessary
for
thee
to
Answ.
live
like
an
honest
man
,
and
keep
a
good
conscience
,
that
is
necessary
.
For
come
what
will
upon
true
dealing
,
we
ought
to
deal
truly
,
and
not
dissemble
.
Those
that
pretend
a
necessity
,
they
must
do
it
,
they
cannot
live
else
,
they
cannot
avoid
danger
else
,
unlesse
they
dissemble
:
saith
Tertullian
very
well
,
There
is
no
necessity
of
sin
to
them
,
upon
whom
there
lies
no
other
necessity
but
not
to
sin
.
Christians
they
are
men
that
have
no
necessity
lies
upon
them
but
not
to
sin
.
It
is
not
necessary
they
should
be
rich
,
it
is
not
necessary
they
should
be
poor
,
it
is
not
necessary
they
should
have
their
freedom
,
and
liberty
,
there
is
no
necessity
lies
upon
them
,
but
that
they
be
good
,
that
they
do
not
sin
.
Can
he
pretend
I
must
sin
upon
necessity
,
who
hath
no
necessity
imposed
upon
him
by
God
,
but
to
avoid
all
sin
?
As
for
lying
(
which
is
against
this
simplicity
that
should
be
in
speech
,
)
All
sorts
of
lies
unlawful
.
all
kinds
of
lies
,
officious
lies
,
or
pernicious
lies
:
officious
lies
,
to
do
a
good
turn
to
help
our selves
or
others
with
a
lie
,
it
is
a
giosse
sin
;
It
is
condemned
by
St.
Austin
in
a
whole
Book
which
he
wrote
against
lying
:
therefore
I
passe
it
,
I
shall
have
occasion
to
speak
somewhat
of
it
afterward
.
It
is
intrinsically
ill
every
lie
,
because
it
is
contrary
to
the
hint
of
speech
.
God
hath
made
our
reason
,
and
understanding
to
frame
speech
;
and
speech
to
be
the
Messenger
,
and
Interpreter
of
reason
,
and
of
the
conceit
:
now
when
speech
shall
be
a
false
Messenger
,
it
is
contrary
to
the
gift
of
speech
:
speech
should
be
the
stream
of
understanding
and
reason
:
now
when
the
fountain
is
one
,
and
the
spring
is
another
,
there
is
a
contradiction
,
it
is
against
nature
,
so
it
is
intrinsically
ill
.
It
is
not
onely
against
the
will
of
God
,
but
it
is
against
the
Image
of
God
which
is
in
truth
.
It
is
ill
,
not
by
inconvenience
,
or
by
inconsequence
,
but
a
pernicious
lie
is
inwardly
ill
;
jesting
lies
,
pernicious
lies
,
officious
lies
,
all
lies
let
them
be
what
they
will
,
they
come
from
the
father
of
lies
the
Divel
,
and
are
hated
of
God
,
who
is
truth
it self
.
Besides
that
it
is
a
sin
opposite
to
society
,
and
therefore
by
Gods
just
Lying
opposite
to
society
.
judgment
it
is
punished
by
societie
;
all
men
hate
a
lyar
,
a
false
dissembler
,
as
an
enemy
to
society
,
as
a
man
that
offends
against
that
bond
whereby
God
hath
knit
men
together
,
Now
to
move
us
the
better
to
this
simplicity
,
this
direct
course
of
life
,
that
there
may
be
a
conformity
,
and
harmony
between
the
outward
and
inward
man
,
in
the
thoughts
,
speeches
,
and
actions
,
that
they
may
be
one
.
Motives
to
simplicity
.
Consider
first
of
all
,
that
this
simplicity
,
it
is
a
comely
thing
:
comelinesse
,
1
It
is
comely's
and
seemlinesse
it
is
a
thing
that
is
delightful
to
the
eyes
of
God
,
and
to
a
mans
own
conscience
:
and
it
stands
in
onenesse
,
and
proportion
:
for
you
know
where
there
is
a
comely
proportion
,
there
all
things
suite
in
one
.
As
in
a
comely
body
,
the
head
,
and
all
the
rest
of
the
members
are
suitable
,
there
is
not
a
young
green
head
upon
an
old
body
,
or
a
fair
face
on
a
deformed
body
,
for
then
there
is
two
,
the
body
is
one
,
and
the
complexion
another
.
Beauty
,
and
comelinesse
is
in
one
,
when
there
is
a
correspondency
,
a
proportion
,
and
harmony
in
the
parts
.
In
Revel.
13.
you
have
a
cruel
beast
there
with
the
horns
of
a
Lamb
;
there
is
two
,
there
is
a
goodly
pretention
and
shew
,
but
there
is
a
beast
that
is
hid
within
.
Dissimulation
is
double
;
&
where
there
is
singlenesse
,
and
doublenesse
,
there
is
deformity
alway
.
It
is
an
ugly
thing
in
the
eyes
of
God
,
it
is
a
mishapen
thing
;
it
is
a
Monster
,
Jacob's
voice
,
and
Esau's
hands
:
words
as
smooth
as
oyl
,
and
war
in
the
heart
.
It
is
a
monstrous
thing
.
Even
as
there
be
Monsters
in
nature
,
so
there
be
in
disposition
.
Where
there
is
such
a
grosse
mixture
,
the
Devil
and
an
Angel
of
light
,
outwardly
an
Angel
of
light
,
and
inwardly
a
Devil
,
to
hide
a
Devil
in
the
shape
of
an
Angel
of
light
,
there
is
a
horrible
deformity
.
It
is
a
comely
thing
therefore
when
all
things
hold
conformity
,
and
correspondence
in
our
lives
,
when
they
are
even
amongst
men
,
when
we
labour
to
have
sanctified
judgments
of
things
,
and
speak
what
is
our
judgment
,
and
have
outward
expressions
answerable
to
the
inward
impressions
wrought
by
the
Spirit
of
God
every
way
;
then
a
man
is
like
himself
,
he
is
one
,
there
is
not
a
heart
and
a
heart
.
Adam
at
the
first
was
every
way
like
himself
,
but
after
falling
from
God
to
the
creature
,
the
changeable
,
corruptible
creature
,
to
have
his
corruptible
end
,
he
fell
to
this
doublenesse
.
And
as
S.
James
saith
,
A
double-minded
man
is
unconstant
in
all
his
waies
:
That
is
another
reason
to
move
us
to
simplicity
of
disposition
:
for
where
2.
Doubling
inconstant
.
doubling
is
,
a
man
is
unconstant
in
all
his
waies
.
What
doth
S.
James
mean
by
this
,
where
he
saith
,
A
double-minded
man
is
unsettled
?
Because
a
double-minded
man
he
looks
with
one
eye
to
Religion
,
and
to
those
things
that
are
good
,
and
with
another
part
of
his
heart
to
the
world
:
and
hereupon
he
can
never
be
settled
any
way
.
Why
?
Because
having
unsettled
intentions
,
having
false
aimes
,
double
aimes
,
he
will
be
crossed
continually
.
Please
God
he
would
,
he
would
be
Religious
;
that
is
one
intention
:
but
now
comes
the
world
,
and
Religion
to
dash
one
against
another
,
and
then
he
must
be
inconstant
,
because
he
hath
not
simplicity
,
he
hath
not
a
single
eye
,
as
Christ
saith
,
If
the
eye
be
single
,
then
the
body
is
light
.
He
hath
not
a
right
intention
,
a
right
judgment
of
things
;
he
judgeth
too
high
of
the
world
,
and
not
high
enough
of
grace
and
goodnesse
.
And
hereupon
it
comes
,
that
when
the
world
comes
to
crosse
his
good
intentions
,
having
his
mind
on
earthly
things
,
because
it
is
crosse
to
Religion
,
his
mind
is
unsettled
.
Again
,
by
terrours
of
conscience
,
a
double-minded
man
(
that
will
please
God
,
and
yet
be
a
worldling
)
is
unconstant
in
all
his
wayes
.
If
his
eye
were
single
,
then
all
his
body
would
be
light
,
that
is
,
if
a
man
had
a
single
judgment
to
know
what
is
right
,
to
know
what
in
life
,
and
in
death
to
stick
to
;
all
would
be
single
,
the
judgment
and
intentions
go
together
:
when
a
mans
judgment
is
convinced
of
the
goodnesse
of
spiritual
things
,
upon
judgment
followes
intention
.
When
a
man
desires
and
resolves
to
serve
God
,
and
to
please
him
in
all
things
,
then
all
the
body
,
and
his
affections
are
lightsome
;
his
affections
,
and
his
outward
man
goes
with
a
single
eye
.
A
man
that
hath
a
false
,
weak
judgment
,
and
thereupon
a
false
weak
,
double
intention
,
his
body
is
dark
,
he
hath
a
darksome
conversation
.
A
double-minded
man
is
unconstant
in
all
his
wayes
,
Therefore
we
should
labour
for
this
simplicity
in
all
our
conversation
.
Again
,
we
should
the
rather
labour
for
this
simplicity
,
because
it
is
part
3.
It
is
part
of
Gods
Image
.
of
the
Image
of
God
,
therein
we
resemble
God
in
whom
is
no
mixture
at
all
of
contraries
:
but
all
is
alike
.
And
as
it
resembles
God
,
so
it
bears
us
out
in
the
presence
of
God
,
and
4.
It
brings
comforts
.
our
own
conscience
;
as
he
saith
here
,
Our
rejoycing
is
this
,
the
testimony
of
our
conscience
,
that
in
simplicity
,
&c.
Now
God
is
greater
then
conscience
.
A
man
that
carries
himself
in
simplicity
,
and
in
an
uniform
,
even
manner
to
God
,
and
to
men
,
that
man
hath
comfort
in
his
conscience
,
and
comfort
before
God
.
And
of
all
other
sins
,
the
time
will
come
that
none
will
lie
heavier
on
us
Doubling
a
great
sin
.
then
doubling
both
with
men
,
and
with
God
,
when
it
will
appear
that
we
have
not
been
the
men
that
we
carried
our selves
to
be
.
The
reason
is
,
the
more
will
there
is
in
a
sin
,
and
the
more
advisednesse
,
the
greater
is
the
sin
:
and
the
greater
the
sin
is
,
the
greater
the
terrour
The
more
will
and
advisedness
in
sin
,
the
greater
sin
.
of
conscience
;
and
the
greater
that
is
,
the
more
fear
and
trembling
before
God
that
knowes
conscience
better
then
we
do
.
Now
where
there
is
doubling
,
(
where
a
man
is
not
one
in
his
outward
and
inward
man
,
in
his
conversation
to
men
,
when
there
is
a
covering
of
hatred
,
and
of
ill
affections
with
contrary
pretences
)
there
is
advisement
,
there
is
much
will
,
and
little
passion
to
bear
a
man
out
,
to
excuse
him
;
but
he
doth
it
(
as
we
say
)
in
coole
blood
,
and
that
makes
dissimulation
so
grosse
,
hecause
it
is
in
cold
blood
.
The
more
will
and
advisement
is
in
any
sin
,
the
greater
it
is
,
(
so
the
aggravation
of
sin
is
to
be
considered
)
and
where
temptations
are
strong
,
and
the
lesse
a
man
is
himself
,
so
there
is
a
diminution
,
and
a
lesse
aggravation
;
as
when
a
man
is
carried
with
passion
,
with
infirmitie
or
the
like
.
But
usually
when
men
double
they
plot
.
David
he
plotted
before
,
and
after
his
sin
,
he
doubled
before
,
and
after
his
sin
:
that
was
laid
to
his
charge
more
then
all
that
ever
he
did
in
his
life
;
He
was
a
man
after
Gods
own
heart
,
except
in
the
matter
of
Uriah
.
Why
?
Because
in
that
he
plotted
.
We
see
before
what
many
shifts
,
and
windings
,
and
turnings
he
had
to
accomplish
it
.
He
sends
Uriah
to
Joab
,
and
gives
him
a
letter
to
place
him
in
the
fore
front
,
and
useth
many
projects
.
And
after
it
was
committed
,
how
did
he
cover
it
?
and
when
it
was
hid
from
men
,
he
would
have
hid
it
from
God
a
great
while
,
till
God
pulled
him
from
his
hiding
place
,
and
made
him
confesse
roundly
,
Psalme
32.
till
he
dealt
directly
with
God
,
My
bones
were
consumed
,
and
my
moisture
was
turned
into
the
drought
of
summer
.
He
did
it
from
men
,
and
would
have
hid
it
from
God
.
Therefore
because
there
was
much
plotting
in
that
sin
,
that
is
set
down
as
the
onely
blemish
in
all
his
life
.
He
was
a
man
after
Gods
own
heart
,
except
in
the
matter
of
Uriah
.
Many
other
faults
are
recorded
in
the
Booke
of
God
of
David
:
but
because
there
might
be
some
excuse
,
they
were
from
infirmity
,
or
out
of
passion
,
or
oversight
,
&c.
they
are
not
so
charged
on
him
.
But
this
was
with
plotting
,
it
was
in
cold
blood
,
there
was
much
will
and
advice
in
it
;
therefore
this
is
doted
for
a
great
sin
.
And
if
it
be
in
our
dealing
amongst
men
,
we
should
consider
who
it
is
we
deceive
,
who
it
is
we
go
beyond
in
doubling
,
who
it
is
that
we
circumvent
,
Doubling
with
men
.
and
who
it
is
that
doth
it
.
Are
we
not
all
Christians
?
we
are
or
should
be
all
new
creatures
.
And
who
do
we
do
it
to
?
to
our
fellow-members
,
and
to
our
brethren
.
Therefore
in
1.
Thess.
4.
when
the
Apostle
disswades
the
Thessalonians
from
this
,
from
double
dealing
,
and
double
carriage
to
men
,
saith
he
,
You
are
members
one
of
another
.
Let
us
consider
who
we
are
and
whom
we
deal
with
.
Now
there
be
some
persons
,
and
some
courses
,
that
are
likelier
and
more
prone
to
this
doubling
then
others
,
for
want
of
this
grace
of
simplicity
.
Wherethere
is
strength
of
parts
,
there
is
oft-times
a
turning
of
them
Some
persons
more
prone
to
doubling
then
others
.
against
God
,
and
against
our
brethren
:
where
Grace
hath
not
subdued
strong
Imaginations
,
strong
thoughts
,
and
brought
all
under
it
,
there
is
a
turning
of
those
parts
against
God
,
and
against
our
brethren
.
And
as
it
is
in
particular
persons
;
So
some
callings
are
more
prone
to
double-dealing
,
to
this
Some
Callings
.
carriage
that
is
not
fair
,
and
commendable
before
God
,
nor
comfortable
to
the
conscience
.
As
we
see
now
adaies
it
reigns
every
where
,
in
every
street
.
We
see
amongst
men
of
Trade
,
Merchants
and
the
like
,
there
is
not
that
Merchants
.
direct
dealing
,
they
know
one
thing
,
and
pretend
another
.
So
likewise
in
the
Lawes
there
are
many
imputations
,
(
I
would
they
Lawyers
.
were
false
)
that
men
set
false
colours
upon
ill
causes
;
to
gild
a
rotten
post
(
as
we
say
,
)
to
call
white
black
,
and
black
white
.
There
is
a
woe
in
Esay
pronounced
against
such
as
justifie
hard
causes
,
such
as
call
evill
good
,
and
good
evil
:
it
is
a
greater
sin
then
it
is
usually
taken
for
.
So
,
go
to
any
rank
of
men
;
they
have
learned
the
Art
of
dissimulation
in
their
course
:
they
have
learned
to
sell
wind
,
to
sell
words
,
to
sell
nothing
,
to
sell
pretexts
:
to
overthrow
a
man
by
way
of
commendations
,
and
flattery
;
such
tricks
there
are
,
which
are
contrary
to
this
simplicity
.
To
cover
hatred
with
fair
words
,
to
kill
with
kindnesse
(
as
we
say
,
)
to
overthrow
a
man
with
commendations
:
To
commend
a
man
before
another
,
who
is
jealous
of
the
vertues
he
commends
him
for
.
To
commend
a
man
for
valour
before
a
coward
;
to
commend
a
man
,
and
thereby
to
take
occasion
to
send
him
out
of
the
way
.
To
commend
a
man
,
and
then
to
come
in
with
an
exception
,
to
marre
all
.
To
cover
revenge
and
hatred
with
fair
carriage
,
thereby
to
get
opportunity
to
revenge
;
such
tricks
there
are
abroad
,
which
oft-times
discover
themselves
at
length
.
For
God
is
just
,
he
will
discover
all
these
hidden
windings
and
turnings
:
for
plotting
makes
it
more
odious
;
of
all
men
doublers
are
most
hateful
.
How
shall
we
come
to
attain
this
Grace
,
to
converse
in
the
world
in
simplicity
?
First
of
all
,
take
it
for
a
rule
,
(
though
many
think
it
no
great
matter
to
be
a
dissembler
)
our
nature
is
full
of
dissimulation
since
the
fall
:
the
heart
of
Man
naturally
prone
to
dissemble
.
man
is
unsearchable
,
there
is
deep
deceit
in
man
.
Take
a
Child
,
and
see
what
dissimulation
he
learns
;
it
is
one
of
the
first
things
he
learns
,
to
dissemble
,
to
double
,
to
be
false
.
We
see
the
weakest
creatures
,
what
shifts
,
what
windings
and
turnings
they
have
to
save
themselves
?
It
is
a
vertue
to
be
down-right
:
for
therein
a
man
must
crosse
himself
.
It
is
no
thanks
for
a
man
to
shuffle
,
and
to
shift
in
the
world
:
nature
teacheth
this
,
to
dissemble
,
to
turn
and
wind
,
&c.
A
man
need
not
to
plough
to
have
weeds
:
the
ground
it self
is
a
mother
to
them
,
though
it
be
a
stepmother
Simile
.
to
good
seed
.
So
we
need
not
teach
men
to
dissemble
,
every
man
hath
it
by
nature
:
but
it
must
be
strength
of
grace
that
makes
a
man
down-right
:
Take
that
for
a
ground
.
There
are
a
company
of
sottish
men
,
that
take
it
for
a
great
commendation
to
dissemble
:
and
rather
then
they
will
be
known
not
to
dissemble
in
businesse
,
they
will
puzzle
clear
businesse
:
when
a
thing
is
fair
,
and
clear
,
they
will
have
projects
beyond
the
Moon
,
and
so
carry
themselves
in
it
as
if
they
desired
to
be
accounted
couzeners
,
and
dissemblers
.
Alas
,
poor
souls
;
nature
teacheth
men
to
be
naught
in
this
kind
well
enough
.
Know
therefore
whosoever
thou
art
that
studiest
this
Art
of
dissembling
,
and
doubling
;
thy
own
nature
is
prone
enough
to
this
,
and
the
divel
is
apt
to
lead
thee
into
it
.
This
being
laid
for
a
ground
,
how
may
we
carry
our selves
in
the
world
in
holy
simplicity
,
that
may
yield
comfort
to
our
How
to
get
simplicity
.
conciences
in
life
,
and
in
death
?
First
consider
,
that
the
time
will
come
,
that
we
shall
deal
with
that
1.
To
consider
one
day
all
will
be
laid
open
.
that
will
not
dissemble
with
us
.
Let
the
cunningest
dissembler
hold
out
as
long
as
he
can
,
he
shall
meet
with
sicknesse
,
or
with
terrour
of
conscience
,
he
shall
meet
with
death
it self
,
and
with
the
judgement
of
God
,
and
hell
torment
;
although
now
he
carry
himself
smoothly
,
and
dance
in
a
net
(
as
we
say
)
and
double
with
the
world
,
though
he
make
a
fair
shew
:
yet
ere
long
thou
shalt
meet
with
that
that
will
deal
simply
with
thee
,
that
will
deal
plain
enough
with
thee
.
Thou
shalt
be
uncased
,
and
laid
open
to
the
world
ere
long
;
let
us
consider
this
.
We
see
a
Snake
,
or
Serpent
,
it
doubles
,
and
winds
,
and
turns
when
it
is
alive
,
till
it
be
killed
,
and
then
it
is
stretched
forth
at
length
.
As
one
said
,
Simile
.
seeing
a
Snake
dead
,
and
stretched
out
:
so
(
saith
he
)
it
behoved
you
to
have
lived
.
So
the
Divel
that
great
Serpent
,
that
ancient
old
Serpent
,
he
gets
into
the
Snake
,
into
the
wilely
wit
,
and
makes
it
winde
and
turn
,
and
shift
and
shuffle
in
the
world
:
but
then
some
great
crosse
comes
,
or
death
comes
,
and
then
a
man
is
stretched
out
at
length
to
the
view
of
the
world
,
and
then
he
confesseth
all
,
(
and
perhaps
that
confession
is
sincere
when
it
is
wrung
out
by
terrour
of
conscience
)
then
he
confesseth
that
he
hath
deceived
the
world
,
and
deceived
himself
,
and
laboured
to
deceive
God
also
.
If
we
would
have
comfort
in
the
hour
of
death
,
labour
we
to
deal
plainly
,
and
directly
;
and
of
all
other
sins
(
as
I
said
before
)
remember
,
this
is
that
which
will
lie
the
heaviest
on
us
,
as
comming
nearest
the
sin
against
the
holy
Ghost
.
For
what
is
the
sin
against
the
holy
Ghost
?
when
men
rush
against
their
knowledge
in
malice
to
the
truth
known
.
Where
there
is
most
knowledge
,
and
most
will
,
there
is
the
greatest
sin
.
Now
in
lying
and
dissembling
,
and
double-dealing
,
a
man
comes
near
to
the
sin
against
the
holy
Ghost
:
for
he
knows
that
he
doth
ill
,
he
plots
the
ill
that
he
knows
;
and
when
there
is
plotting
,
there
is
time
to
deliberate
;
a
man
is
not
carried
away
by
passion
.
Consider
,
the
time
will
come
when
you
will
be
uncased
,
when
you
will
be
laid
open
and
naked
:
and
then
at
that
time
,
of
all
sins
,
this
will
lie
heavy
on
thee
,
thy
dissembling
in
the
world
.
Therefore
every
one
in
his
calling
,
take
heed
of
the
sins
of
his
calling
,
among
the
rest
of
this
one
,
of
double-dealing
.
And
therefore
that
we
may
avoid
it
the
better
,
labour
for
faith
,
to
live
2.
Labour
for
faith
by
faith
:
What
is
the
reason
that
men
live
by
shifts
,
and
by
doubling
in
the
world
?
They
have
not
faith
to
depend
upon
God
,
in
good
,
and
plain
down-right
courses
.
Men
are
ready
to
say
,
If
I
should
not
dissemble
,
and
double
,
and
carry
things
after
that
manner
,
hwo
should
I
live
?
why
,
where
is
thy
faith
?
The
righteous
man
lives
by
his
faith
,
and
not
by
his
shifts
,
not
by
his
wits
.
God
will
provide
for
us
:
are
we
not
in
Covenant
with
God
?
Do
we
not
professe
to
be
Gods
Children
?
Do
children
use
to
shift
?
No
,
a
child
goes
about
to
do
his
fathers
will
and
pleasure
,
and
he
knowes
that
he
will
maintain
him
.
It
is
against
the
nature
of
the
Child
of
God
(
as
farre
as
he
knowes
himself
to
be
a
Child
of
God
)
to
use
any
indirect
course
,
any
windings
,
and
turnings
in
his
calling
:
let
us
depend
upon
God
as
a
Child
depends
on
his
father
;
and
of
all
others
God
will
provide
most
for
them
that
in
simple
honesty
,
in
plain
downe-right
dealing
depend
on
him
in
doing
good
.
For
God
accounts
it
a
prerogative
,
to
defend
and
maintain
them
that
cast
themselves
on
him
;
he
will
be
their
wisdom
that
can
deny
their
own
wisdom
,
and
their
own
shifts
by
nature
,
and
in
conscience
labour
to
deale
directly
;
he
will
be
wise
for
them
and
provide
for
them
.
It
is
his
prerogative
to
do
so
,
and
not
to
suffer
his
Children
to
be
deserted
.
A
little
faith
therefore
would
help
all
this
,
and
would
make
us
walke
in
simplicity
.
If
we
could
make
God
our
alsufficiencie
once
,
then
we
should
walk
uprightly
before
God
and
men
.
For
what
makes
men
to
double
?
This
certainly
makes
men
to
double
:
they
think
they
shall
be
undone
,
if
they
be
direct
:
for
if
they
deale
directly
,
they
shall
lose
their
liberty
,
or
their
lives
,
or
their
opportunity
of
gaining
,
&c.
Well
,
come
what
will
,
deale
thou
directly
,
and
know
this
for
a
rule
,
thou
shalt
have
more
good
in
Gods
favour
(
if
thou
be
a
Christian
)
then
thou
canst
lose
in
the
World
,
if
upon
grounds
of
conscience
thou
deal
directly
in
what
estate
so
ever
thou
art
.
If
thou
be
a
Judge
,
if
thou
be
a
Witnesse
,
deale
directly
,
speake
the
truth
.
If
thou
be
a
divine
,
speak
directly
in
Gods
cause
,
deale
out
the
Word
of
God
as
in
Gods
presence
,
come
what
will
,
whatsoever
thou
losest
in
thy
wealth
,
or
liberty
,
&c.
thou
shalt
gain
in
God
.
Is
not
all
good
in
him
?
what
is
all
the
good
we
have
,
is
it
not
from
him
?
And
the
nearer
you
come
to
him
,
the
more
your
happinesse
is
increased
:
the
more
you
are
striped
of
earthly
things
,
the
more
you
have
in
God
.
Hath
not
he
mens
hearts
in
his
hands
?
when
you
think
you
shall
endanger
your selves
thus
and
thusby
plain
direct
dealing
without
doubling
,
if
you
be
called
to
the
profession
of
the
truth
,
&c.
Hath
not
he
the
hearts
of
men
in
his
hands
to
make
them
favour
you
when
he
pleaseth
?
In
Pro.
10.
He
that
walketh
uprightly
,
walketh
boldly
.
He
that
walketh
uprightly
,
not
doubling
in
his
courses
,
he
walketh
safely
,
God
will
procure
his
safety
.
God
that
hath
the
hearts
of
men
in
his
hand
as
the
rivers
of
water
,
he
can
turn
them
to
favour
such
a
man
.
A
mans
nature
is
inclined
to
favour
downe-right
dealing
men
,
and
to
hate
the
contrary
.
You
see
the
three
young
men
,
when
they
were
threatened
with
fire
,
come
what
will
,
O
King
,
we
will
not
worship
the
Image
of
Gold
which
thou
hast
set
up
.
They
would
be
burned
first
.
What
lost
they
by
it
?
Howsoever
,
if
we
should
lose
,
as
it
is
not
to
be
granted
that
we
canlose
any
thing
by
direct
dealing
;
For
the
earth
is
the
Lords
&
the
fulnesse
thereof
,
and
the
hearts
of
men
are
his
.
But
suppose
they
doe
;
yet
they
gain
in
better
things
,
in
comfort
of
conscience
,
and
expectation
and
hope
of
better
things
.
Faith
is
the
ground
of
courage
,
and
the
ground
of
all
other
Graces
that
carrie
a
mans
courage
in
a
course
of
simplicitie
in
this
World
.
Therefore
if
we
would
walk
simply
,
and
have
our
conversation
in
the
world
in
this
grace
,
let
us
labour
especially
for
faith
to
depend
upon
Gods
promises
,
to
approve
our selves
to
him
,
to
make
him
our
last
and
chief
end
,
and
our
communion
with
him
,
and
to
direct
all
our
courses
to
that
end
.
This
is
indeed
to
set
him
up
a
Throne
in
our
hearts
,
and
to
make
him
a
god
,
when
rather
then
we
will
displease
him
,
or
his
Vicegerent
,
his
Vicar
in
us
which
is
conscience
,
that
he
hath
placed
in
us
as
a
monitor
,
and
as
a
witnesse
,
we
will
venture
the
losse
of
the
creature
,
of
any
thing
in
the
world
,
rather
then
we
will
displease
that
Vicar
which
he
hath
set
in
our
hearts
.
This
I
say
is
to
make
him
a
god
;
and
he
will
take
the
care
and
protection
of
such
a
man
.
S.
Paul
here
in
all
the
imputations
,
in
all
crosses
in
the
world
,
he
retires
home
to
himself
to
his
own
house
,
to
conscience
,
and
that
did
bear
him
out
,
that
in
simplicity
he
had
had
his
conversation
in
the
world
.
The
next
particular
is
,
In
Sincerity
.
The
Apostle
addes
to
simplicity
,
this
Godly
sincerity
;
and
he
may
well
joyn
these
two
together
:
for
plainnesse
and
truth
go
together
:
a
plain
heart
is
usually
a
true
heart
.
Doublenesse
,
and
hypocrisie
which
are
contrary
they
alwaies
go
together
:
he
that
is
not
plain
to
men
,
will
not
be
sincere
to
God
.
Simplicity
respects
our
whole
course
with
men
:
sincerity
hath
an
eye
to
God
;
though
perhaps
,
in
matters
and
actions
towards
men
.
Sincerity
is
alway
with
a
respect
to
God
;
and
so
it
is
opposed
to
hypocrisie
,
a
vice
in
Religion
opposite
to
God
.
Now
this
Sincerity
that
the
Apostle
speaks
of
,
it
is
A
blessed
frame
of
the
soul
wrought
by
the
Spirit
of
God
,
whereby
the
soul
is
set
Sincerity
what
.
straight
,
and
right
in
a
purpose
to
please
God
in
all
things
,
(
and
in
endeavours
answerable
to
that
purpose
)
and
to
offend
him
in
nothing
.
I
make
a
plain
description
,
because
I
intend
practice
:
there
may
be
some
nicer
descriptions
.
But
I
say
,
It
is
a
blessed
frame
of
the
soul
,
wrought
by
the
sincere
Spirit
of
God
,
whereby
the
soul
is
set
straight
,
and
right
,
to
purpose
,
and
to
endeavour
all
that
is
pleasing
in
Gods
sight
;
and
that
with
an
intention
to
please
God
,
with
an
eye
to
God
,
or
else
it
is
not
sincerity
.
It
is
such
a
disposition
and
frame
of
soul
,
that
doth
all
good
,
that
hates
all
ill
,
with
a
purpose
to
please
God
in
all
,
with
an
eye
to
God
.
And
therefore
it
is
called
sincerity
of
God
,
or
godly
sincerity
,
and
it
is
called
Sincerity
of
God
.
so
fitly
:
because
God
is
not
onely
the
authour
of
it
,
but
God
is
the
aim
of
it
,
and
the
pattern
of
it
:
for
he
is
the
first
thing
that
is
sincere
,
that
is
simple
,
and
unmixed
.
God
is
the
pattern
of
it
,
it
makes
us
like
to
God
,
and
he
is
the
aim
of
it
.
A
man
that
is
sincere
aimes
at
God
in
all
his
courses
;
wherein
he
aimes
not
at
God
he
is
not
sincere
.
It
comes
from
God
,
and
it
looks
to
God
.
For
naturally
we
are
all
hypocrites
,
we
look
to
shewes
,
therefore
sincerity
is
from
God
.
And
it
is
the
sincerity
of
God
especially
,
because
where
this
sincerity
is
,
it
makes
us
aime
at
God
in
all
things
;
it
makes
us
have
respect
to
him
in
all
things
,
as
the
creature
should
have
respect
to
the
Creator
,
the
servant
to
the
Master
,
the
sonne
to
the
Father
,
the
Subject
to
the
Prince
.
The
relations
we
stand
in
to
God
should
make
us
aime
at
him
in
all
things
.
The
Observation
from
hence
is
this
,
A
Christian
that
hopes
for
joy
,
must
have
his
conscience
witnesse
to
him
,
that
Doctr.
A
Christian
that
looks
for
joy
must
have
his
conversation
in
sincerity
.
his
conversation
is
in
the
sincerity
of
God
.
As
the
Apostle
saith
here
,
This
is
the
testimony
of
our
conscience
,
that
in
simplicity
,
and
godly
sincerity
we
have
had
our
conversation
,
&c.
Now
to
go
on
with
this
sincerity
,
and
lay
it
open
a
little
.
Sincerity
it
is
not
so
much
a
distinct
thing
,
as
that
which
goes
with
every
good
thing
.
Truth
,
and
sincerity
,
it
is
not
so
much
a
distinct
vertue
,
and
grace
,
as
a
truth
joyned
to
all
graces
.
As
,
sincere
hope
,
sincere
faith
,
sincere
love
,
sincere
repentance
,
sincere
confession
.
It
is
a
grace
annexed
to
every
grace
:
it
is
the
life
,
and
soul
of
every
grace
;
and
all
is
nothing
without
it
.
Therefore
it
behoves
us
to
consider
of
it
,
(
I
say
)
not
so
much
a
distinct
thing
from
other
graces
;
as
that
which
makes
other
graces
to
be
graces
,
without
which
they
are
nothing
at
all
:
so
much
sincerity
,
so
much
reality
.
So
much
as
we
have
not
in
sincerity
,
we
have
nothing
to
God
,
it
is
but
an
empty
shew
,
and
will
be
so
accounted
.
In
Philosophy
you
know
,
that
which
is
true
onely
hath
a
being
and
consistence
:
all
truth
hath
a
being
,
all
falshood
is
nothing
,
it
is
a
counterfeit
thing
;
it
is
nothing
to
that
it
is
pretended
to
be
.
An
Image
is
something
,
but
S.
Paul
calls
it
nothing
:
because
it
is
not
that
which
it
should
be
,
and
which
the
Idolater
would
have
it
to
be
;
he
would
have
it
to
be
a
God
,
but
it
is
nothing
lesse
.
All
is
nothing
without
sincerity
:
Therefore
let
us
consider
of
it
.
And
that
we
may
the
better
consider
of
it
,
let
us
look
upon
it
in
every
action
.
All
actions
are
either
-
-
Good
.
-
Ill.
-
Indifferent
.
How
is
Sincerity
discovered
in
good
actions
?
Sincerity
in
good
actions
.
Sincerity
is
tryed
in
good
actions
many
waies
.
First
of
all
,
a
man
that
is
sincere
in
the
doing
that
which
is
good
:
he
1.
To
know
all
that
is
good
.
will
have
a
mind
prepared
to
know
all
that
is
good
;
to
know
the
good
he
stands
disposed
to
:
to
know
good
,
and
to
learn
by
all
good
means
:
therefore
he
hath
a
heart
prepared
with
diligence
to
be
informed
in
the
use
of
means
.
So
far
as
a
man
is
carelesse
,
and
negligent
in
coming
to
the
means
of
knowledge
,
and
to
be
put
in
mind
of
good
duties
,
so
far
a
man
is
an
hypocrite
,
and
insincere
.
Again
,
in
regard
of
good
duties
,
a
true
sincere
Christian
hath
an
universal
2.
Universal
obedience
.
respect
to
all
that
is
good
.
He
desires
to
know
all
,
and
when
any
thing
is
manifested
to
him
he
intends
to
practise
all
.
We
are
here
in
the
presence
of
God
(
saith
Cornelius
)
to
practise
all
things
that
shall
be
taught
us
by
God
,
Act.
10.
I
will
have
respect
to
all
thy
Commandements
,
Psal.
119.
6.
one
and
another
.
The
ground
of
it
is
this
,
Sincerity
looks
at
God
:
now
God
he
commands
one
thing
as
well
as
another
:
and
therefore
if
a
man
do
any
thing
Sincerity
looks
at
God
that
commands
all
.
that
is
good
,
in
conscience
to
God
,
he
must
do
one
as
well
as
another
.
As
S.
James
saith
excellently
to
this
purpose
,
He
that
offends
in
one
is
guilty
of
all
.
Because
abstaining
from
one
sin
,
and
doing
one
good
for
conscience
,
he
will
do
all
for
conscience
,
if
he
be
sincere
.
Therefore
it
is
true
in
Divinity
,
a
man
that
repents
of
one
sin
,
he
repents
of
all
;
if
he
repent
of
any
sin
as
it
is
a
sin
:
because
all
sins
are
of
one
nature
.
We
must
not
single
out
what
pleaseth
us
,
and
leave
what
doth
not
please
us
:
this
is
to
make
our selves
Gods
.
The
servant
must
not
choose
his
work
,
but
take
that
work
that
his
Master
commands
him
:
therefore
sincerity
is
tried
in
universal
obedience
.
Partial
obedience
is
insincere
obedience
;
when
a
man
saith
,
This
sin
I
must
keep
still
,
Herein
God
be
merciful
to
me
.
This
stands
with
my
profit
,
I
must
not
leave
this
:
this
sin
I
am
affected
to
,
as
we
see
in
Saul
.
This
is
insincerity
,
it
is
as
good
as
nothing
to
God-ward
.
It
may
keep
a
man
from
shame
in
the
world
,
&c.
but
to
God
it
is
nothing
.
A
man
must
have
respect
to
all
Gods
Commandements
,
it
is
not
done
to
God
else
.
More
particularly
,
he
that
is
sincere
,
he
will
have
regard
of
the
main
duties
,
and
he
will
have
regard
likewise
of
the
lesser
duties
,
and
especially
3.
Performance
of
lesse
duties
.
of
the
lesser
,
such
as
are
not
liable
to
the
censure
of
men
,
or
to
the
censure
and
punishment
of
the
Law
:
for
there
a
mans
sincerity
is
most
tryed
.
In
great
duties
,
there
are
great
rewards
,
great
encouragements
;
but
for
lesser
duties
,
there
are
lesser
incouragements
;
but
if
a
man
do
them
,
he
must
do
them
for
conscience
sake
.
Therefore
this
is
sincerity
,
to
practise
good
duties
though
they
be
lesser
duties
,
and
though
they
be
lesse
esteemed
in
the
world
,
and
lesse
countenanced
;
to
practise
them
though
they
be
discountenanced
,
by
the
Devil
,
and
by
great
ones
,
yet
to
practise
them
,
because
they
be
good
.
And
to
love
good
things
that
the
World
cares
not
for
,
because
they
be
good
.
The
practice
of
private
prayer
morning
and
evening
,
it
is
a
thing
we
are
not
expresly
bound
to
,
but
as
conscience
binds
us
;
therefore
if
a
man
be
sincere
he
will
make
conscience
of
that
,
as
well
as
any
other
duty
,
because
God
bids
us
pray
alway
.
So
,
to
fear
an
oath
for
conscience
sake
,
not
to
swear
common
or
lighter
oathes
(
for
I
count
him
not
worthy
the
name
of
a
Christian
,
that
is
an
ordinary
swearer
;
but
)
lighter
oathes
a
Christian
makes
conscience
of
;
because
he
looks
to
God
.
Now
God
looks
to
little
sins
as
well
as
to
great
:
and
there
is
no
sin
little
indeed
that
toucheth
the
Majestie
of
God
.
The
practice
of
all
duties
(
therefore
)
is
a
notable
evidence
of
sincerity
:
Herod
did
many
things
,
but
he
had
a
Herodias
,
that
spoyled
all
.
And
so
if
thou
obey
in
many
things
,
and
not
in
all
,
thou
hast
a
Herodias
,
a
main
sin
;
alas
,
all
is
to
no
purpose
,
thou
art
an
hypocrite
.
Again
,
for
good
things
,
one
that
is
sincere
in
respect
to
God
,
he
is
uniform
in
his
obedience
,
that
is
,
he
doth
all
that
is
good
,
2nd
he
doth
4.
Uniformity
.
it
in
one
place
as
well
as
another
,
and
at
one
time
as
well
as
another
,
he
doth
it
not
by
starts
.
Therefore
there
is
constancy
required
in
sincerity
:
where
sincerity
is
,
there
is
constancy
to
do
it
in
all
times
,
in
all
places
.
Or
else
it
is
but
a
humour
;
it
is
not
sincerity
when
a
man
doth
it
but
in
good
moods
(
as
we
say
.
)
Therefore
a
man
that
is
sincere
,
he
makes
conscience
of
private
duties
as
well
as
of
publick
;
of
personal
duties
between
God
and
his
own
soul
,
as
well
as
of
the
duties
that
the
world
takes
notice
of
:
in
one
place
as
well
as
another
.
He
is
holy
not
onely
in
the
Church
,
but
in
his
closet
;
not
onely
in
his
calling
as
he
is
a
Christian
,
but
when
he
is
about
his
particular
businesse
.
He
considers
he
is
in
the
presence
of
God
in
every
place
,
at
all
times
.
Saint
Paul
every
where
laboured
to
have
a
good
conversation
:
when
he
was
at
the
Bar
,
he
remembred
where
he
was
,
and
he
laboured
to
convert
others
:
in
the
prison
he
converted
Onesimus
:
when
he
had
his
liberty
he
spread
the
Gospel
every
where
.
So
in
all
places
he
was
uniform
like
himself
,
which
shewed
that
he
had
a
good
conscience
.
And
therefore
he
doth
not
say
,
I
doe
now
and
then
a
good
action
,
but
my
course
of
life
,
My
conversation
is
in
sincerity
.
So
there
must
be
sincerity
in
our
walking
,
our
whole
conversation
.
Thus
we
see
in
good
actions
how
to
try
our
sincerity
.
A
sincere
man
in
the
very
performance
of
good
duties
,
he
is
humble
:
5.
Humble
in
performance
.
because
he
doth
all
things
in
the
eye
of
God
,
he
doth
it
in
sincerity
with
humility
;
he
doth
all
good
with
reverence
,
because
he
doth
it
to
God
.
Humility
,
and
reverence
it
is
a
qualification
of
sincerity
:
because
whatsoever
we
do
,
we
do
it
in
the
eye
of
God
:
therefore
we
are
reverent
in
our
very
secret
devotions
in
our
closets
.
We
carry
our selves
reverently
;
because
when
no
eye
seeth
us
,
the
eye
of
heaven
seeth
us
,
in
one
place
as
well
as
another
.
A
sincere
Christian
,
is
a
reverent
,
and
humble
Christian
,
and
this
reverence
accompanies
all
his
good
actions
.
And
when
he
hath
done
all
,
a
sincere
Christian
that
doth
them
to
God
,
6.
Humble
and
thankful
after
:
he
is
humble
,
and
then
he
is
thankfull
;
for
he
knowes
that
he
hath
not
done
it
by
his
owne
strength
,
but
by
God
,
and
therefore
God
hath
the
glory
.
He
is
humble
,
because
they
are
mixed
with
some
infirmities
of
his
.
A
sincere
Christian
is
alway
humble
,
having
an
eye
to
God
:
though
to
the
eye
of
the
world
he
hath
done
excellent
well
:
yet
he
knowes
that
God
seeth
as
he
seeth
,
he
seeth
some
defects
,
God
seeth
more
,
and
that
humbleth
him
.
As
we
see
David
,
1.
Chron.
29.
14.
saith
he
,
Who
am
I
?
or
who
is
this
people
,
that
we
should
be
able
to
offer
willingly
after
this
sort
?
All
things
come
of
thee
,
of
thiue
owne
I
have
given
thee
.
So
he
humbled
himself
in
thankfulnesse
to
God
.
For
ill
actions
,
a
true
sincere
Christian
before-hand
2.
In
ill
actions
.
1.
He
intends
none
.
he
intends
none
,
he
regards
none
in
his
heart
,
Psal.
66.
If
I
regard
iniquity
in
my
heart
,
the
Lord
will
not
hear
my
prayers
.
His
disposition
is
to
regard
none
,
he
is
in
league
with
none
:
if
he
were
,
his
heart
were
false
,
his
conscience
would
tell
him
he
were
an
hypocrite
.
He
is
subject
to
infirmities
,
but
he
doth
not
respect
them
,
he
doth
not
regard
them
;
he
intends
not
in
his
heart
to
live
in
them
.
Again
,
if
he
fall
into
any
sin
,
he
is
sincerely
grieved
for
them
,
(
his
heart
2.
He
is
grieved
for
them
.
is
tender
)
and
he
sincerely
confesseth
them
,
without
guile
,
Psal.
32.
Blessed
is
the
man
in
whose
spirit
there
is
no
guile
,
who
when
he
sees
he
hath
sinned
,
he
doth
not
guilefully
cloak
,
and
extenuate
his
sin
.
As
we
see
Saul
he
had
many
evasions
,
and
excuses
for
himself
.
A
true
Christian
will
lay
open
his
sin
with
all
the
aggravations
that
his
conscience
tells
him
of
.
As
David
saith
,
what
a
foole
?
and
what
a
beast
was
I
?
what
an
unthankful
creature
was
I
to
sin
against
so
many
benefits
,
and
favours
?
he
will
be
ashamed
,
and
confounded
in
himself
.
And
of
all
sins
,
a
sincere
Christian
is
most
carefull
to
avoid
his
personal
sins
:
you
may
know
sinceritie
by
that
.
He
that
takes
not
heed
to
that
3.
Careful
to
avoid
personall
sins
.
which
he
is
most
inclined
unto
,
he
shall
be
tripped
in
it
.
An
hypocrite
and
false-hearted
man
,
he
doth
good
,
but
it
is
with
a
purpose
to
be
favoured
in
some
sin
wherein
he
strengtheneth
himself
;
he
will
doe
something
,
that
God
may
be
favourable
to
him
in
other
things
.
But
a
true
sincere
Christian
,
though
he
be
inclined
by
temper
of
body
,
or
by
his
calling
,
or
by
the
former
custome
of
his
unregenerate
life
,
to
some
sin
more
then
another
,
and
he
hath
not
shaken
some
sin
wholly
off
,
he
hath
not
purged
himself
wholly
of
the
dregs
of
it
,
but
he
findes
still
a
propensenesse
in
his
nature
to
it
:
yet
as
far
as
he
is
sincere
,
he
gets
strength
,
especially
against
that
.
A
false-hearted
man
favours
himself
,
especially
in
those
sins
:
and
will
swell
if
he
be
found
out
in
them
;
he
will
not
bear
a
reproofe
.
But
a
Christian
that
is
sincere
,
that
intends
amendment
,
that
intends
to
be
better
;
he
would
reform
his
heart
if
it
be
amisse
,
and
is
willing
to
be
discovered
in
his
most
particular
,
and
personall
sins
that
he
is
prone
to
.
We
may
trie
our selves
by
this
,
not
onely
by
hating
sin
in
generall
and
at
large
,
but
how
we
stand
affected
,
especially
to
those
particular
sins
we
are
most
prone
to
:
sincerity
as
it
hates
all
wicked
waies
,
so
it
hates
those
sins
that
are
most
sweet
,
that
we
are
most
prone
to
,
as
well
as
any
other
,
nay
,
more
then
any
other
:
because
those
especially
indanger
the
soul.
A
Child
of
God
will
abstain
from
all
evill
;
he
will
be
carefull
,
not
onely
that
others
abstain
from
sin
,
but
he
will
abstain
from
sin
himself
most
of
all
.
Noysome
things
we
hate
them
alwaies
,
but
we
hate
them
most
when
they
are
nearest
us
.
As
a
Toade
,
we
hate
it
a
farre
off
,
much
more
when
it
is
neare
:
so
a
sincere
Christian
hates
sin
most
in
his
own
breast
.
Now
because
sincerity
hath
an
eye
to
God
,
I
must
hate
all
sin
as
well
as
any
,
or
else
I
am
not
sincere
.
4.
Hatred
of
all
sin
.
A
man
that
hath
the
point
of
his
soule
to
God-ward
,
he
will
hate
all
manner
of
ill
,
little
ills
as
well
as
great
:
because
all
sin
agrees
in
this
,
all
sin
is
against
God
,
it
is
contrary
to
the
mind
of
God
,
and
all
sin
is
pernicious
to
the
soule
,
all
sin
is
against
the
pure
Word
of
God
,
and
considering
it
is
so
,
therefore
I
must
hate
all
sin
,
if
I
hate
any
:
because
God
hates
all
,
and
all
sin
is
contrary
to
the
Image
of
God
:
and
not
onely
contrary
to
the
Image
of
God
,
but
contrary
to
the
revealed
will
of
God
,
contrary
to
my
soules
comfort
,
contrary
to
communion
with
God
,
and
contrary
to
the
peace
of
my
conscience
;
those
regards
come
in
every
sin
,
every
sin
hinders
that
.
Again
,
where
the
soule
and
conscience
is
sincere
,
there
will
be
a
special
care
for
the
time
to
come
of
the
sins
we
have
been
overtaken
with
all
.
So
5.
Care
to
avoid
sinfor
the
future
.
we
see
how
this
sincerity
may
be
tryed
,
in
abstaining
from
evill
,
as
well
as
in
the
good
we
do
.
For
actions
that
are
of
a
more
common
nature
,
that
in
themselves
are
3
,
Sincerity
in
actions
indifferent
.
neither
good
nor
ill
,
but
as
the
doer
is
,
and
as
the
doer
stands
affected
;
a
true
Christian
may
be
tryed
by
them
thus
.
For
the
actions
of
his
calling
,
(
though
they
be
good
in
their
kind
,
yet
they
be
not
religious
)
thus
he
stands
affected
if
he
be
sincere
,
he
doth
them
as
Gods
work
.
Common
Actions
of
calling
:
actions
are
as
the
doer
is
affected
.
A
sincere
man
considers
what
he
doth
as
Gods
work
:
he
is
eommanded
to
serve
God
in
his
calling
as
well
as
in
the
Church
,
and
therefore
he
will
not
doe
it
negligently
:
For
cursed
is
he
that
doth
the
work
of
the
Lord
negligently
.
He
will
not
do
it
falsely
,
he
will
not
prophane
his
calling
.
I
will
not
prostitute
my
calling
to
serve
my
lust
,
or
to
serve
my
gain
,
doth
not
God
see
it
?
is
not
he
the
authour
of
my
calling
?
is
it
not
his
work
,
saith
conscience
?
Yes
,
and
therefore
he
doth
common
actions
with
an
eye
to
God
,
and
so
he
makes
them
good
,
and
religious
actions
.
For
the
Grace
of
God
is
a
blessed
Alcumist
,
where
it
toucheth
it
makes
good
,
and
religious
;
though
the
actions
be
not
so
in
their
own
nature
,
it
raiseth
the
actions
,
it
elevates
them
higher
then
themselves
.
It
makes
the
actions
of
our
calling
,
that
are
ordinary
actions
to
be
holie
,
when
they
are
done
with
an
eye
of
sincerity
to
God
.
As
Saint
Paul
saith
,
the
very
servant
serves
God
in
serving
his
master
.
And
so
for
actions
that
we
account
most
indifferent
,
as
recreations
,
and
liberty
to
refresh
our selves
;
a
sincere
man
considers
of
them
as
a
liberty
2.
Recreations
.
bought
to
him
by
the
blood
of
Christ
,
and
considers
himself
in
the
presence
of
God
.
And
therefore
whatsoever
he
doth
,
whether
he
eate
or
drink
,
&c.
he
still
useth
his
refreshings
as
in
the
presence
of
God
,
and
doth
all
as
in
the
sight
of
God
.
His
conversation
,
that
is
,
his
whole
course
,
whatsoever
he
doth
is
sincere
with
an
eye
to
God
.
He
knowes
his
corruption
is
such
that
it
most
watcheth
him
in
his
liberties
;
for
the
more
lawful
a
thing
is
,
the
more
we
are
in
danger
to
be
intangled
in
it
.
In
excesse
,
in
open
ills
,
there
is
not
so
much
danger
,
as
in
things
that
seeme
indifferent
,
lawfull
recreations
,
&c.
Recreations
,
and
such
things
are
lawfull
:
but
to
spend
whole
nights
unthriftily
,
basely
,
scandalously
this
way
,
it
is
not
onely
against
Religion
,
but
against
civility
,
in
a
civill
mans
judgement
,
it
is
a
scandall
to
the
place
and
person
.
Therefore
he
that
hath
any
truth
of
grace
in
him
,
he
will
look
to
himself
,
and
look
to
God
in
the
most
free
actions
of
all
.
You
see
then
how
we
may
judge
of
our
sincerity
whatsoever
we
do
.
A
sincere
Christian
stands
thus
affected
in
some
measure
,
in
some
degree
,
in
the
good
he
doth
,
in
the
ill
he
abstaines
from
,
whatsoever
it
be
,
he
thinks
he
hath
to
deale
with
God
.
Now
to
stir
us
up
to
this
blessed
state
,
to
labour
for
this
frame
of
soul
,
Motives
to
sincerity
.
to
be
sincere
,
to
have
our
conversation
in
sincerity
;
what
needs
be
added
more
then
this
,
that
without
it
all
is
nothing
;
all
our
glorious
performances
1.
All
else
is
nothing
.
are
meer
abominations
without
sincerity
.
God
will
say
,
you
did
it
not
to
me
,
you
did
it
for
vain-glory
,
you
did
it
for
custome
or
out
of
education
,
for
vain
,
and
by-respects
,
and
not
to
me
,
and
do
you
look
for
a
reward
of
me
?
you
did
it
not
for
conscience
:
for
conscience
alway
looks
to
God
:
and
what
we
do
not
in
conscience
,
and
obedience
to
God
,
in
our
generall
,
or
particular
calling
,
it
stands
not
on
our
reckoning
with
God
,
it
is
as
good
as
if
it
were
not
done
,
in
regard
of
God
,
and
of
the
life
to
come
,
You
have
your
reward
,
saith
Christ
.
It
is
no
matter
what
your
respects
be
here
;
if
you
carry
your selves
carefully
in
your
place
,
to
have
the
credit
of
men
,
to
gain
the
favour
of
men
,
you
have
your
reward
.
Will
you
looke
for
a
reward
from
God
,
when
what
you
did
,
you
did
it
to
the
world
?
What
a
pittifull
thing
is
this
,
that
a
man
should
doe
many
things
,
many
years
together
,
and
yet
do
nothing
that
may
further
his
day
of
account
?
because
it
was
not
done
out
of
conscience
of
his
duty
,
his
conversation
was
not
in
sincerity
to
God
.
Now
if
we
have
not
truth
we
have
nothing
in
Religion
.
Saint
Paul
saith
,
as
I
said
before
,
Of
an
Idol
,
It
is
nothing
,
why
,
it
is
a
piece
of
wood
,
or
a
piece
of
Gold
,
the
materialls
of
it
is
something
.
But
it
is
nothing
to
that
which
it
should
be
.
If
a
man
be
not
true
in
Religion
,
he
is
nothing
in
that
:
he
is
a
true
hypocrite
,
but
a
false
Christian.
He
is
nothing
in
Christianity
,
he
is
something
in
hypocrisy
,
but
that
something
is
nothing
.
All
the
shewes
in
the
World
,
and
all
the
flourishes
they
are
nothing
.
Why
many
men
of
parts
die
uncomfortably
.
What
is
the
reason
that
excellent
Clerks
,
men
of
excellent
parts
die
comfortlesse
many
times
?
Why
,
God
is
not
beholding
to
them
for
all
that
they
did
:
they
sought
their
own
praise
.
As
the
Prophet
Isay
saith
,
When
you
fasted
,
did
you
fast
to
me
?
When
you
did
good
works
,
did
you
do
them
to
me
,
may
God
say
?
there
was
no
truth
in
it
:
so
much
simplicity
,
so
much
comfort
:
sincerity
is
all
that
we
can
come
to
in
this
world
,
perfection
we
cannot
attain
to
,
Christ
is
perfection
for
us
.
Truth
is
all
that
we
can
reach
to
,
and
without
that
all
is
nothing
:
therefore
we
ought
to
regard
it
especially
.
Again
,
on
the
other
side
,
this
is
a
great
encouragement
to
be
sincere
,
to
be
true-hearted
in
all
our
courses
and
actions
;
because
it
gives
acceptance
2.
It
gives
acceptance
to
all
we
do
.
to
whatsoever
we
doe
;
and
it
is
that
by
which
God
values
us
.
God
values
us
not
by
perfection
,
not
by
glorious
shewes
,
but
by
what
we
have
in
truth
.
So
much
truth
,
so
much
worth
.
A
little
pearl
is
worth
a
great
deale
of
rubbish
.
A
little
sincerity
because
it
is
Gods
owne
creature
,
(
it
is
the
sincerity
of
God
)
it
is
wrought
by
him
,
it
is
his
stuffe
.
There
is
an
almighty
power
to
work
truth
in
us
:
for
by
nature
we
are
all
false
.
God
gives
to
some
men
to
carry
themselves
more
civilly
then
others
,
but
it
is
nothing
worth
except
God
change
a
man
by
grace
:
because
God
accepts
us
according
to
sincerity
.
God
values
us
by
truth
,
so
much
truth
,
so
much
esteem
of
the
God
of
truth
.
And
where
this
sincerity
is
,
God
beares
with
many
infirmities
.
As
in
marriage
,
the
husband
that
is
discreet
,
that
knowes
what
belongs
to
marriage
,
if
the
heart
of
the
wife
be
true
,
though
she
have
many
women
like
infirmities
,
he
passeth
by
them
,
as
long
as
the
conjugall
knot
is
kept
unviolate
.
So
a
Christian
if
his
heart
be
true
that
he
looks
to
God
in
all
things
,
though
he
have
many
infirmities
,
God
passeth
by
them
.
As
we
see
in
Asa
,
how
many
faults
had
he
committed
?
he
trusted
in
the
Physitians
;
he
used
the
Prophet
hardly
,
and
many
other
faults
,
and
yet
it
is
said
that
his
heart
was
upright
all
his
daies
;
because
he
had
truth
in
him
.
It
was
in
passion
,
that
he
did
this
or
that
otherwise
.
So
Hezechias
,
although
he
had
many
infirmities
:
yet
he
could
say
that
he
had
walked
uprightly
before
God
,
and
God
did
well
esteeme
him
for
it
.
And
when
he
speakes
of
those
that
were
to
come
to
the
Passeover
,
Be
mercifull
to
those
that
prepare
their
hearts
,
those
that
have
true
hearts
,
though
they
have
many
weaknesses
.
Now
if
the
heart
be
false
;
though
a
woman
have
many
vertues
,
yet
if
she
want
the
main
,
if
she
have
a
false
heart
to
her
husband
,
what
is
all
the
rest
?
So
the
soule
that
is
married
to
God
,
that
hath
sweet
communion
with
God
,
if
the
heart
and
soul
be
naught
what
are
all
the
shewes
in
the
world
?
they
are
nothing
.
Let
us
take
it
to
heart
therefore
,
and
labour
to
approve
our
hearts
and
souls
to
God
,
(
in
all
that
we
doe
)
more
then
our
lives
,
and
outward
conversations
to
the
world
.
Let
them
think
what
they
will
,
so
God
approve
of
our
hearts
,
and
intentions
,
and
purposes
,
we
are
not
to
passe
what
the
world
judgeth
,
as
Saint
Paul
saith
of
himself
.
Again
,
this
should
incourage
us
to
labour
for
sincerity
,
and
truth
,
because
3.
It
makes
us
grow
to
perfection
.
wheresoever
that
is
,
there
is
a
growing
to
perfection
,
To
him
that
hath
shall
be
given
.
If
we
order
our
conversation
aright
(
as
the
Psalmist
saith
)
and
labour
to
please
God
in
all
things
,
the
more
we
doe
,
the
more
we
shall
have
grace
to
do
;
and
the
more
we
have
,
the
more
we
shall
have
,
to
him
that
hath
shall
be
given
,
that
is
,
he
that
truly
hath
,
and
doth
not
seeme
to
have
,
but
hath
not
indeed
:
that
seemeth
to
have
goodnesse
,
and
hath
none
indeed
,
that
which
he
hath
shall
be
taken
from
him
.
A
true
Christian
is
alway
on
the
mending
hand
,
it
is
a
blessed
prerogative
:
he
is
alway
mending
,
and
bettering
by
Gods
blessing
.
For
where
God
gives
in
truth
,
if
it
be
but
a
little
,
if
it
be
but
a
grain
of
mustard-seed
,
if
it
be
true
,
he
will
cherish
it
,
till
it
come
to
be
a
tree
:
he
will
adde
grace
to
grace
,
one
degree
of
grace
to
another
.
Where
there
is
truth
it
is
alway
honoured
with
growth
.
It
is
not
onely
a
sign
of
truth
,
but
where
truth
is
,
there
will
be
an
endeavour
of
growth
:
it
is
a
prerogative
;
where
God
bestowes
truth
,
he
will
alwaies
adde
the
grace
of
growth
,
though
not
at
all
times
alike
:
yet
if
Christians
sometimes
do
not
grow
,
their
not
growing
,
and
their
failings
shame
them
,
and
makes
them
grow
more
afterward
,
and
recover
their
former
backwardnesse
.
A
true
Christian
is
alway
on
the
mending
hand
.
An
hypocrite
growes
worse
and
worse
alway
,
till
he
be
uncased
altogether
,
and
turned
into
hell
.
These
and
such
like
considerations
may
stirre
us
up
to
labour
to
have
a
conversation
in
simplicity
,
and
godly
sincerity
.
Now
how
shall
we
come
to
carry
our selves
in
sincerity
,
that
we
may
Use
2.
Direction
.
Means
to
get
sincerity
.
have
comfort
in
all
estates
?
That
we
may
carry
our selves
in
sincerity
:
First
,
we
must
get
a
change
of
heart
;
our
nature
must
be
changed
:
for
by
nature
a
man
aimes
at
himself
1.
Get
our
hearts
changed
.
in
all
things
,
and
not
at
God
.
A
man
makes
himself
his
last
end
;
he
makes
something
in
the
world
,
either
profits
,
or
pleasures
,
&c.
the
term
that
he
looks
unto
:
therefore
there
must
be
a
change
of
heart
:
a
man
must
be
a
good
man
,
or
else
he
cannot
be
a
sincere
man
.
Such
as
we
are
,
such
our
actions
will
be
:
therefore
we
cannot
be
sincere
till
we
have
our
hearts
changed
.
No
man
can
aim
at
Gods
glory
,
but
he
that
hath
felt
Gods
love
in
himself
,
therefore
(
as
a
particular
branch
of
that
,
)
labour
to
get
assurance
of
2.
Get
assurance
of
Gods
love
.
the
love
of
God
in
Jesus
Christ
:
for
how
can
we
endeavour
to
please
him
unlesse
we
love
him
?
and
how
can
we
love
him
unlesse
we
be
perswaded
that
he
loves
us
in
Christ
?
Therefore
let
us
stablish
our
hearts
more
and
more
in
the
Evidences
of
his
love
to
us
,
and
then
knowing
that
he
loves
us
,
we
shall
love
him
,
and
labour
to
please
him
in
all
things
.
These
are
grounds
that
must
be
laid
before
we
can
be
sincere
:
to
get
assurance
of
Gods
love
to
us
in
the
pardon
of
our
sins
.
Our
conscience
must
be
purged
from
dead
works
to
serve
the
living
God
;
as
the
Apostle
saith
,
that
is
,
we
cannot
serve
God
to
our
comfort
till
our
consciences
are
sprinkled
with
the
blood
of
Christ
,
which
assures
us
of
the
pardon
of
our
sins
.
Therefore
saith
Zachary
,
We
are
redeemed
,
that
we
might
serve
him
in
righteousnesse
and
holinesse
before
him
all
the
dayes
of
our
life
.
So
that
unlesse
a
man
be
redeemed
,
he
cannot
serve
him
in
righteousnesse
,
and
holinesse
(
before
him
)
all
the
daies
of
his
life
;
that
is
,
he
cannot
serve
God
in
sincerity
.
For
who
will
labour
to
please
his
enemy
?
Therefore
the
Papists
maintain
hypocrisie
,
when
they
say
we
ought
not
to
be
perswaded
of
the
love
of
God
;
for
then
we
ought
to
be
hypocrites
:
for
how
shall
we
seek
him
with
the
losse
of
favour
,
and
of
credit
,
and
of
life
it self
,
if
we
know
not
that
his
favour
will
stand
us
in
stead
,
if
we
lose
these
things
for
him
?
Again
,
that
we
may
be
sincere
,
let
us
labour
to
mortifie
all
our
earthly
affections
to
the
world
:
for
how
can
we
be
sincere
when
we
seek
for
honours
,
3.
Labour
to
mortifie
our
earthly
affections
.
and
pleasures
,
and
riches
,
and
not
for
better
things
?
Therefore
we
must
know
that
there
is
more
good
to
be
had
in
truth
,
in
a
down-right
Christian
profession
,
then
in
all
worldly
good
whatsoever
.
And
if
we
be
hypocrites
in
our
profession
,
there
is
more
ill
in
that
then
in
any
thing
in
the
world
.
This
will
make
us
sincere
,
when
we
can
be
perswaded
that
we
shall
get
better
things
by
being
sincere
in
Religion
then
the
world
can
give
us
,
or
take
away
from
us
.
For
why
are
men
insincere
,
and
false-hearted
?
Because
they
think
not
Religion
to
be
the
true
good
:
they
think
it
is
better
to
have
riches
then
to
have
a
good
mind
:
these
things
therefore
must
be
mortified
,
and
a
man
must
know
that
the
life
of
a
Christian
is
incomparably
the
best
life
,
though
it
be
with
losse
of
liberty
,
yea
,
with
the
losse
of
life
it self
.
Simon
Magus
grew
to
false
affections
in
Religion
,
because
he
thought
to
have
profit
by
it
.
So
the
Pharisees
,
they
had
naughty
hearts
,
and
therefore
they
had
no
good
by
Religion
.
No
man
can
profit
by
Religion
,
so
long
as
his
heart
is
naught
,
so
long
as
there
is
some
Idol
in
his
heart
.
A
good
Christian
had
rather
have
a
large
heart
to
serve
God
,
and
rather
grow
in
the
Image
of
God
,
to
be
like
him
,
then
to
grow
in
any
thing
in
the
world
,
and
that
makes
him
sincere
out
of
a
good
judgment
:
because
Christian
excellency
is
the
best
excellency
incomparably
.
For
he
knowes
well
what
all
else
will
be
ere
long
;
what
will
all
do
good
?
riches
,
honours
,
friends
,
what
good
will
they
do
in
the
hour
of
death
?
There
is
nothing
but
grace
,
and
the
expression
of
it
in
the
whole
conversation
that
will
comfort
us
,
therefore
he
undervalues
all
things
in
the
world
to
sincerity
and
a
good
conscience
.
Again
,
that
we
may
have
our
conversation
in
sincerity
,
let
us
labour
4.
Do
all
things
as
in
Gods
eye
.
in
every
thing
we
do
to
approve
our selves
to
the
eye
of
God
.
We
see
the
Scripture
every
where
shewes
,
that
this
hath
made
Gods
Children
consciencious
in
all
their
courses
:
even
when
they
might
have
sinned
not
only
securely
,
but
with
advantage
.
What
kept
Joseph
from
committing
folly
with
his
Mistresse
?
Shall
I
do
this
and
sin
against
God
?
Gen.
39.
And
so
Job
in
chap
31.
he
shewes
what
awed
,
and
kept
him
from
ill
doing
,
in
vers.
3.
Doth
not
he
see
my
wayes
,
and
account
all
my
steps
?
this
was
it
that
kept
him
in
awe
.
So
the
Church
of
God
,
Psal.
44.
being
in
great
distresse
,
they
kept
themselves
from
Idolatry
,
and
from
the
contagion
of
the
times
wherein
they
lived
:
upon
what
ground
?
you
shall
see
in
vers.
21.
If
we
had
done
thus
and
thus
,
shall
not
God
search
it
out
?
for
he
knowes
the
very
secrets
of
the
heart
.
So
a
Christian
being
perswaded
of
the
eye
of
God
upon
him
,
it
makes
him
sincere
.
The
eye
of
God
being
Ten
thousand
times
brighter
then
the
Sun
,
he
being
light
it self
:
he
made
the
heart
,
and
he
knowes
all
the
turnings
of
the
heart
.
The
consideration
of
this
will
make
us
sincere
in
our
closets
,
in
our
very
thoughts
:
for
they
all
lie
naked
and
open
to
his
view
.
What
is
the
reason
that
men
practise
secret
villainy
,
secret
wickednesse
,
and
give
themselves
to
speculative
filthinesse
?
because
they
are
atheists
,
they
forget
that
they
are
in
the
eye
of
God
,
who
sees
the
plots
and
projects
of
their
hearts
,
and
the
nets
that
they
have
laid
for
their
brethren
.
Therefore
David
brings
them
in
saying
,
Tush
,
God
sees
us
not
.
And
that
is
the
reason
they
are
unconscionable
in
their
desires
,
in
their
hearts
,
in
their
secret
thoughts
.
It
is
from
a
hidden
Atheisme
:
For
if
we
did
consider
,
that
the
eye
of
God
sees
us
in
all
our
intents
,
and
actions
,
and
sees
us
in
what
manner
we
do
all
,
and
to
what
end
;
that
he
sees
every
action
with
the
circumstances
,
the
aimes
,
and
ends
,
if
the
heart
did
well
ponder
this
,
it
would
prevent
a
great
deal
of
evil
.
Conscience
is
the
witnesse
of
our
conversation
,
a
witnesse
that
will
keep
us
from
offending
.
If
there
were
a
witnesse
by
,
and
that
witnesse
were
a
great
person
,
a
Judge
,
&c.
it
would
keep
us
in
our
good
behaviour
.
Now
when
a
man
shall
consider
,
I
have
a
witnesse
within
me
,
my
conscience
;
and
a
witnesse
without
,
which
is
God
,
who
is
my
Judge
,
who
can
strike
me
dead
in
the
committing
of
a
sin
if
he
please
:
this
would
make
men
,
if
they
were
not
atheists
,
to
fear
to
sin
.
Let
us
labour
therefore
to
approve
our
hearts
to
God
,
as
well
as
our
conversations
to
men
:
set
our selves
in
the
presence
of
God
who
is
a
discerner
of
our
thoughts
as
well
as
of
our
actions
;
and
that
which
we
should
be
ashamed
to
do
before
men
,
let
us
be
afraid
to
think
before
God
:
that
is
another
means
to
come
to
sincerity
.
Another
Direction
,
to
help
us
to
walk
sincerely
is
:
especially
to
look
to
the
heart
,
look
to
the
beginning
,
to
the
spring
of
all
our
desires
,
thoughts
,
5.
Look
to
the
heart
the
spring
of
all
our
actions
.
affections
and
actions
,
that
is
,
the
heart
:
the
qualification
of
that
is
the
qualification
of
the
man
.
If
the
heart
be
naught
,
the
man
is
naught
;
if
that
be
sincere
,
the
man
is
sincere
.
Therefore
look
to
the
heart
,
see
what
springs
out
thence
:
if
there
spring
out
naughty
thoughts
and
desires
,
suppresse
them
in
the
beginning
.
Let
us
examine
every
thought
:
if
we
find
that
we
do
but
think
an
evil
thought
,
execute
it
presently
,
crush
it
:
for
all
that
is
naught
comes
from
a
thought
,
and
desire
at
the
first
:
therefore
let
us
look
to
our
thoughts
,
and
desires
;
see
if
we
have
not
false
desires
,
and
intents
,
and
thoughts
answerable
.
God
is
a
Spirit
,
and
he
looks
to
our
very
spirits
:
and
what
we
are
in
our
spirits
,
in
our
hearts
,
and
affections
,
that
we
are
to
him
.
Therefore
(
as
a
branch
of
this
)
what
ill
we
shun
,
let
us
do
it
from
the
heart
,
by
hating
it
first
.
A
man
may
avoid
an
evil
action
from
fear
,
or
out
of
other
respects
;
but
that
is
not
sincerity
.
Therefore
look
to
thy
heart
,
see
that
thou
hate
evil
,
and
let
it
come
from
sincere
looking
to
God
.
Ye
that
love
the
Lord
,
hate
the
thing
that
is
evil
,
saith
David
:
not
only
avoid
it
,
but
hate
it
;
and
not
onely
hate
it
,
but
hate
it
out
of
love
to
God
.
And
that
which
is
good
,
not
only
to
do
it
,
but
to
labour
to
delight
and
joy
in
it
.
For
the
outward
action
is
not
the
thing
that
is
regarded
,
but
when
there
is
a
resolution
,
a
desire
and
delight
in
it
,
then
God
accounts
it
as
done
.
And
so
it
is
in
evil
,
if
we
delight
in
evil
it
is
as
if
it
were
done
already
.
Therefore
in
doing
good
,
look
to
the
heart
,
joy
in
the
good
you
do
,
and
then
do
it
:
and
in
evil
look
to
the
heart
,
judge
it
to
be
evil
,
and
then
abstain
from
it
.
This
is
the
reason
of
all
the
errours
in
our
lives
;
because
we
have
bad
hearts
,
we
look
not
to
God
in
sincerity
.
Judas
had
a
naughty
heart
,
he
loved
not
the
Lord
Jesus
Christ
,
and
therefore
he
had
a
naughty
conclusion
.
What
the
heart
doth
not
is
not
done
in
Religion
.
Thus
we
see
how
we
may
come
to
have
our
conversation
in
sincerity
,
that
we
may
rejoyce
in
the
testimony
of
our
conscience
.
Therefore
now
(
to
make
an
Use
of
Exhortation
)
we
should
labour
for
sincerity
,
and
esteem
highly
of
it
,
because
God
so
esteems
of
it
.
Truth
is
Use.
Exhortation
to
labour
for
sincerity
.
all
that
we
can
alledge
to
God
:
we
cannot
alledge
perfection
.
St.
Paul
himself
saith
not
,
I
have
walked
exactly
,
or
perfectly
:
no
,
but
he
saith
,
This
is
our
rejoycing
,
that
we
have
walked
in
sincerity
.
So
,
if
a
mans
conscience
can
excuse
him
of
hypocrisie
and
doubling
,
though
it
cannot
free
him
from
imperfections
,
God
in
the
Covenant
of
Grace
looks
not
so
much
at
perfection
,
as
at
truth
.
Here
I
might
answer
an
Objection
of
some
Christians
:
Oh
,
but
I
Object
.
cannot
pray
without
distraction
,
I
cannot
delight
so
in
good
things
,
&c.
Though
a
Christians
heart
cannot
free
him
from
this
,
yet
his
heart
desires
to
approve
it self
to
God
in
all
things
:
and
his
heart
is
ready
to
say
to
Answ.
the
Lord
as
David
said
,
Lord
try
me
,
if
there
be
any
way
of
wickednesse
in
me
.
And
therefore
he
will
attend
upon
all
means
to
get
this
sincerity
.
He
will
be
diligent
in
the
Word
of
God
,
for
therein
the
mind
of
God
is
manifestly
seen
.
The
Word
of
God
it
is
a
begetting
Word
,
it
makes
us
immortal
,
it
makes
us
new
creatures
:
it
is
truth
,
and
the
instrument
of
truth
.
Truth
will
make
truth
.
The
true
sincere
Word
of
God
,
not
mingled
with
devices
,
it
will
make
what
it
is
.
The
Word
of
God
,
being
his
Word
who
is
Almighty
,
it
hath
an
Almighty
transforming
power
from
him
:
It
is
accompanied
,
and
cloathed
with
his
Almighty
Spirit
.
Truth
will
cause
truth
;
such
as
it
is
in
it self
it
will
work
in
our
hearts
.
In
that
mungrel
,
false
Religion
Popery
,
they
have
traditions
,
and
false
devices
of
men
,
and
so
they
make
false
Christians
,
such
as
they
are
,
they
make
:
strain
them
to
the
quintessence
,
and
they
cannot
make
a
true
Christian
.
Truth
makes
true
Christians
;
therefore
attend
upon
Gods
Ordinance
with
all
reverence
,
and
it
will
make
thee
a
sound
heart
:
it
is
a
transforming
Word
.
Those
that
desire
to
hear
the
Word
of
God
,
and
to
have
their
consciences
to
be
informed
by
the
hearing
of
it
,
they
are
sincere
Christians
:
and
those
that
labour
to
shut
up
the
Word
of
God
,
that
it
may
not
work
upon
the
conscience
,
they
are
false-hearted
.
A
heart
that
is
sincere
,
it
prizeth
the
Word
of
God
that
makes
us
sincere
:
the
Word
of
God
hath
this
effect
,
especially
being
unfolded
in
the
Ministery
of
it
,
that
a
man
may
say
as
Jacob
did
,
Doubtlesse
God
is
in
this
place
.
It
is
all
that
is
ours
;
nothing
runs
upon
our
reckoning
but
sincerity
.
For
what
I
Sincerity
all
that
we
can
plead
.
have
not
done
truly
,
Conscience
saith
I
have
not
done
to
God
,
and
therefore
I
can
expect
no
comfort
for
it
:
but
what
I
have
done
to
God
,
I
look
to
have
with
comfort
:
for
I
know
that
God
regards
not
perfection
,
but
sincerity
;
he
requires
not
so
much
a
great
faith
,
as
a
true
faith
;
not
so
much
perfect
love
,
as
true
love
,
and
that
I
have
in
truth
,
as
S.
Peter
said
,
Lord
thou
knowest
that
I
love
thee
.
This
will
make
us
look
God
,
who
is
the
Judge
,
in
the
face
.
It
gives
us
not
title
to
heaven
,
for
that
is
onely
by
Christ
:
but
it
is
a
qualification
required
of
us
in
the
Gospel
;
nothing
is
ours
but
what
we
do
in
truth
.
And
again
,
consider
,
That
it
will
comfort
us
against
Satan
at
the
hour
of
It
will
comfort
against
Temptations
at
death
.
death
:
when
Satan
shall
tempt
us
to
despair
for
our
sins
(
as
that
he
will
do
)
we
may
comfort
our selves
with
this
,
that
we
have
been
sincere
.
We
may
send
him
to
Christ
(
for
that
must
be
the
way
)
who
hath
fulfilled
Gods
will
,
and
satisfied
his
Fathers
wrath
:
Satan
will
say
,
This
is
true
,
it
is
the
Gospel
,
and
therefore
it
cannot
be
denied
;
but
it
is
for
them
that
have
walked
according
to
the
Spirit
,
and
not
according
to
the
flesh
;
for
those
that
have
obeyed
God
in
all
things
.
Now
when
our
Conscience
shall
joyn
with
Satan
,
and
say
,
we
did
nothing
to
God
,
we
have
not
obeyed
him
;
how
can
we
answer
him
?
we
must
needs
yield
to
the
tempter
.
But
when
we
can
say
with
Peter
,
Lord
,
thou
knowest
that
I
love
thee
;
thou
knowest
I
have
laboured
to
approve
my
heart
to
thee
;
and
that
I
have
prosecuted
this
desire
with
endeavours
:
this
will
comfort
a
man
in
the
time
of
temptation
:
therefore
let
us
labour
to
have
our
conversation
in
sincerity
.
It
will
afford
us
much
comfort
in
this
life
,
as
it
did
S.
Paul
:
S.
Paul
here
was
in
some
grievous
sicknesse
,
even
to
death
,
and
he
was
disgraced
It
comforts
in
life
.
as
a
person
that
regarded
not
his
promise
of
coming
to
them
.
Now
what
doth
he
do
in
all
this
sicknesse
and
disgrace
?
what
doth
he
answer
to
them
?
he
comforts
himself
in
this
,
My
rejoycing
is
,
that
my
conscience
doth
testifie
my
sincerity
.
He
runs
to
God
,
and
to
his
sincerity
as
his
strong
hold
;
he
approves
himself
to
God
.
Some
thing
we
shall
have
in
this
life
first
or
last
,
afflictions
,
or
disgraces
,
and
troubles
will
come
.
What
is
then
the
strong
hold
of
a
Christian
?
Then
he
runs
to
his
sincerity
.
What
would
Hezekias
have
done
when
he
received
the
sentence
of
death
,
that
he
had
walked
before
God
in
uprightnesse
,
and
sincerity
?
Sincerity
then
is
worth
more
then
the
world
.
And
he
that
will
not
labour
for
that
which
is
worth
more
then
all
the
world
,
it
is
a
sign
he
is
ignorant
of
the
worth
of
it
.
A
man
at
the
hour
of
death
he
would
lose
all
the
world
if
he
had
it
,
for
sincerity
.
Therefore
let
us
not
part
with
our
sincerity
.
Let
us
not
offend
against
sincerity
and
truth
by
falshood
in
our
carriage
,
and
in
our
tongues
,
or
conversations
Not
offend
against
sincerity
.
any
manner
of
way
,
since
it
will
yield
us
so
much
comfort
in
temptations
,
and
afflictions
,
and
at
the
Tribunal
,
and
Judgment-seat
of
Christ
.
Let
us
not
have
false
aimes
and
ends
,
and
do
things
in
a
false
manner
.
It
is
not
action
onely
that
God
requires
,
but
the
manner
.
If
we
regard
not
the
manner
,
God
will
not
regard
the
matter
.
The
matter
of
the
Pharisees
performances
was
very
good
for
stuffe
;
but
their
hearts
being
naught
,
God
regarded
it
not
.
Let
us
look
to
the
manner
of
doing
all
that
we
do
,
that
we
do
them
to
God
,
that
we
do
them
in
sincerity
in
a
holy
manner
.
The
Scripture
requires
this
,
receive
the
Sacrament
,
but
thus
,
Examine
your selves
;
Take
heed
how
you
hear
.
Let
your
conversation
be
in
the
world
,
but
thus
,
in
simplicity
,
and
godly
sincerity
.
S.
Paul
doth
not
say
,
that
he
rejoyced
in
miracles
,
or
in
the
great
works
that
he
had
done
,
in
converting
of
Nations
,
&c.
which
yet
were
matters
of
joy
:
but
when
he
comes
to
joy
indeed
,
here
is
his
joy
,
that
his
Conversation
had
been
in
simplicity
and
godly
sincerity
.
And
Christians
must
take
heed
that
they
reason
not
against
sincerity
Sinning
against
sincerity
by
pleading
corruptions
.
another
way
,
that
is
,
to
conclude
they
have
no
goodnesse
,
because
they
see
a
great
deal
of
corruption
,
and
imperfections
;
for
imperfections
may
stand
with
truth
.
Asa
(
as
I
said
)
had
many
infirmities
in
his
life
,
yet
notwithstanding
it
is
said
,
that
he
walked
in
sincerity
.
So
Hezekias
,
it
is
said
he
walked
before
God
uprightly
,
yet
he
had
many
infirmities
and
imperfections
.
Nay
a
man
may
well
retort
this
upon
such
poor
soules
,
(
that
are
witnesses
with
Satan
against
themselves
,
in
the
sight
of
their
sins
)
that
their
sins
being
known
by
them
,
especially
with
hatred
of
them
,
it
is
a
sign
of
sincerity
.
Again
,
others
are
ready
to
say
,
I
am
not
sincere
,
because
God
followes
me
with
afflictions
,
and
distresses
.
Reason
not
so
,
for
he
therefore
followes
By
pleading
afflictions
.
thee
with
afflictions
,
because
he
would
have
nothing
but
sincerity
in
thee
,
he
would
make
thee
wholly
sincere
,
and
purge
thee
as
metal
is
purged
in
the
fire
from
the
drosse
.
Therefore
take
heed
thus
of
sinning
against
sincerity
.
Do
nothing
in
hypocrisie
:
and
when
we
are
once
sincere
,
let
us
not
sin
against
it
by
yielding
to
the
Devil
.
This
comforted
Job
,
when
his
friends
alledged
his
corruptions
:
Well
,
(
saith
he
)
you
shall
not
take
away
my
sincerity
from
me
.
He
looked
to
the
eye
of
God
,
that
saw
him
,
to
whom
he
approved
his
heart
;
and
that
consideration
made
him
sincere
,
and
thence
he
comforted
himself
:
So
let
us
comfort
our selves
in
our
sincerity
against
Satan's
allegations
;
as
a
condition
of
the
Covenant
of
grace
which
respects
not
perfection
,
but
truth
.
To
adde
one
thing
more
:
As
there
is
an
order
of
other
graces
;
so
there
Order
in
sincerity
,
is
an
order
in
this
sincerity
which
we
should
labour
for
.
There
is
this
order
to
be
kept
.
We
must
digg
deep
:
we
must
lay
a
sincere
foundation
.
What
is
that
?
1.
A
deep
foundation
.
A
deep
search
into
our
own
hearts
and
waies
by
sound
humilition
.
We
say
of
digestions
,
if
the
first
be
naught
,
all
are
naught
:
if
the
first
concoction
in
the
body
be
naught
,
there
can
never
be
good
assimulation
,
there
can
never
be
good
blood
:
so
if
there
be
not
a
good
,
a
sincere
foundation
,
there
can
never
be
a
sincere
fabrick
.
Therefore
many
mistake
,
and
build
Castles
in
the
Ayr
,
comb
Downes
(
as
we
say
)
they
build
a
frame
of
profession
that
comes
to
nothing
in
the
end
;
because
it
is
not
sincere
in
this
order
,
they
were
never
truly
humbled
,
they
had
a
guilefull
heart
,
in
the
cnofession
of
their
sins
:
they
never
knew
what
sin
was
throughly
,
and
feelingly
.
Blessed
is
the
man
in
whose
spirit
there
is
no
guile
,
Psal.
32.
The
Psalmist
especially
means
and
intends
there
,
in
regard
of
down-right
dealing
with
God
in
the
confession
of
sins
.
For
he
himself
when
he
did
not
deal
roundly
,
and
uprightly
with
God
in
the
confession
of
his
sinnes
,
with
detestation
,
and
with
resolution
never
to
commit
the
same
again
,
he
was
in
a
pitiful
plight
both
of
soul
and
body
:
his
moisture
was
turned
into
the
drought
of
Summer
.
But
when
without
guile
he
laid
open
his
soul
to
God
,
then
he
came
2.
Faith
.
from
sincere
humiliation
,
and
sincere
confession
,
to
sincere
faith
.
Therefore
(
for
the
order
)
let
us
first
labour
to
be
sincere
in
the
sight
of
that
which
is
ill
in
us
,
in
the
confession
of
our
sins
,
and
then
we
shall
be
sincere
,
the
better
to
depend
upon
Gods
mercy
in
Christ
by
faith
.
And
from
thence
we
shall
come
to
sincere
Love
,
when
we
believe
that
3.
Love
.
God
is
reconciled
in
Christ
,
we
shall
love
him
.
Our
love
is
but
a
reflexion
of
his
love
to
us
:
when
once
we
know
that
he
loves
us
,
we
shall
love
him
again
.
The
Spring
of
all
duty
is
sincere
love
,
coming
from
sincere
faith
:
as
sincere
faith
is
forced
out
of
the
sincere
sight
of
our
sins
,
of
the
ill
,
and
miserable
estate
we
are
in
.
A
man
will
not
go
out
of
himself
,
so
long
as
he
sees
any
hope
in
himself
:
and
therefore
sound
knowledge
of
the
evil
condition
we
are
in
,
it
forceth
the
grace
of
faith
,
which
forceth
a
man
to
go
out
of
himself
.
And
then
when
he
is
perswaded
of
Gods
love
in
Christ
,
he
loves
him
again
.
Love
is
that
which
animates
,
and
quickens
,
and
enlivens
all
duties
,
What
are
all
duties
,
but
love
?
Christ
reduceth
all
to
love
.
It
is
a
sweet
affection
that
stirres
up
and
quickneth
to
all
duties
;
it
carries
us
along
to
all
duties
:
all
are
love
.
What
need
I
stand
on
sincere
patience
,
sincere
temperance
,
sincere
sobriety
,
&
c
?
If
a
man
have
sincere
love
to
God
,
it
will
carry
him
to
all
duties
,
remember
this
order
.
Especially
every
day
,
enter
into
your
own
soules
,
and
search
impartially
,
what
sin
there
is
there
unconfessed
,
and
unrepented
of
,
and
make
your
peace
with
God
by
confession
.
And
then
go
to
sincere
dependance
on
God
by
faith
in
the
Promises
.
And
then
stirre
up
your
hearts
to
love
him
;
and
from
the
love
of
him
to
love
one
another
in
sincerity
,
not
in
hypocrific
.
Thus
we
have
the
manner
of
the
blessed
Apostle's
Carriage
in
the
world
,
whereupon
his
rejoycing
was
founded
,
Our
rejoycing
is
this
,
the
testimony
of
our
conscience
,
that
in
simplicity
,
and
godly
sincerity
,
We
have
had
our
conversation
in
the
world
.
I
will
speak
a
little
of
those
words
,
before
I
come
to
the
negative
part
,
Not
in
fieshly
wisdome
.
[
Our
Conversation
,
]
By
Conversation
,
Anastrophe
,
he
means
the
several
turnings
of
his
life
,
in
what
relation
soever
he
stood
to
God
,
to
men
,
as
a
Minister
,
as
a
Christian
,
as
a
friend
,
as
a
neighbour
,
at
home
or
abroad
,
in
all
estates
,
in
all
places
,
and
at
all
times
,
his
Conversation
was
in
simplicity
,
and
sincerity
.
In
the
world
]
That
is
,
wheresoever
he
had
lived
.
And
mark
how
he
joyns
them
together
;
his
conversation
in
the
world
amongst
men
,
it
was
with
sincerity
to
God
.
It
was
that
that
did
rule
his
conversation
in
the
world
.
And
so
it
should
be
with
us
wheresoever
we
are
,
or
whatsoever
we
do
in
the
world
,
our
carriage
here
must
be
directed
by
a
higher
aspect
.
The
Ship
while
it
is
tossed
in
the
Sea
,
it
is
ruled
by
the
Pole-starre
;
that
Simile
.
must
guide
it
:
so
in
our
conversation
in
the
world
,
the
stuffe
of
our
conversation
may
be
the
businesse
we
have
in
the
world
,
but
the
rule
,
the
regiment
of
all
must
be
from
heaven
,
with
an
eye
to
God
.
I
touch
that
from
the
knitting
of
these
together
.
Now
where
he
saith
,
That
his
Conversation
was
in
simplicity
and
sinceriy
,
you
may
see
here
then
that
all
the
frame
,
all
the
passages
of
his
life
were
good
.
This
makes
good
that
which
I
touched
before
(
which
hath
its
proper
place
here
,
)
That
Sincerity
extends
it self
to
all
the
frame
of
a
mans
life
.
He
that
is
sincere
,
is
sincere
in
all
places
,
and
at
all
times
,
in
all
the
turnings
,
Sincerity
extends
to
all
a
mans
life
.
and
windings
,
and
passages
of
his
life
,
or
else
he
is
not
sincere
at
all
.
His
conversation
must
be
sincere
,
wheresoever
he
lives
,
or
whatsoever
he
doth
,
in
prosperity
,
or
adversity
,
at
home
,
or
abroad
.
The
veriest
hypocrite
in
the
world
hath
he
not
pangs
sometimes
?
Take
an
oppressour
,
he
thinks
that
he
should
not
die
so
,
he
thinks
,
I
must
be
Wicked
men
have
fits
of
goodnesse
.
called
to
an
account
if
I
do
thus
.
Doth
not
Ahab
lie
upon
his
sick
bed
sometimes
?
Is
not
Herod
sometimes
troubled
in
conscience
?
hath
not
a
wicked
man
sometimes
twitches
of
conscience
which
the
world
sees
not
,
secret
checks
of
conscience
?
Oh
,
yes
,
there
is
not
the
vilest
man
living
,
but
he
hath
his
good
fits
,
he
hath
pangs
of
goodnesse
:
but
what
is
this
to
a
conversation
?
Our
conversation
must
be
in
sincerity
in
all
the
turnings
and
passages
of
it
.
God
judgeth
us
by
the
tenour
of
our
life
,
and
not
by
single
particular
acts
:
a
good
man
may
be
ill
in
a
particular
act
;
and
an
evil
man
may
be
good
God
judgeth
by
the
tenour
of
our
life
.
in
a
particular
act
:
but
I
say
,
God
doth
not
judge
us
by
a
distinct
severed
passage
,
but
by
the
tenour
of
our
life
.
Uniformity
,
equability
,
and
evennesse
of
life
it
is
an
undoubted
evidence
of
a
good
man
.
Because
he
is
a
new
creature
,
and
being
a
new
creature
,
he
hath
a
new
nature
;
and
nature
works
uniformly
.
Art
works
differently
,
and
enforcedly
.
Teach
a
creature
some
what
that
is
against
nature
,
it
will
do
something
,
but
a
Lion
will
have
a
Lions
trick
;
and
a
Wolf
will
have
a
Wolfes
trick
:
teach
them
never
so
much
,
a
Lion
will
be
a
Lion
in
all
places
,
a
Wolf
will
be
a
Wolf
,
and
an
Eagle
will
be
an
Eagle
.
Every
creature
will
observe
its
own
nature
,
and
be
like
it self
.
A
Christian
as
far
as
he
is
good
,
as
far
as
he
is
a
Christian
,
is
uniform
:
his
conversation
is
good
,
he
is
like
himself
,
in
all
places
,
in
all
times
,
upon
all
occasions
,
in
prosperity
,
in
adversity
.
The
very
Word
shewes
,
that
the
universality
of
a
mans
course
must
be
in
sincerity
,
wheresoever
he
is
.
God
is
every
where
,
and
sincerity
hath
an
eye
to
God
,
it
makes
a
man
good
every
where
:
or
else
it
doth
nothing
to
God
.
Doth
not
God
see
every
where
,
abroad
,
and
at
home
,
in
our
closets
?
If
we
plot
villainy
,
there
ses
he
it
as
well
as
abroad
:
therefore
if
I
do
it
any
where
,
I
regard
not
the
eye
of
God
.
Again
,
where
he
saith
,
Our
Conversation
,
it
implies
constancy
,
as
well
as
uniformity
,
he
was
so
in
all
places
,
and
in
all
times
:
but
that
I
noted
before
,
therefore
I
passe
it
.
Our
Conversation
.
In
the
world
.
That
is
,
amongst
other
men
wheresoever
I
was
,
and
have
lived
:
whence
we
see
,
That
Christianity
may
stand
with
conversing
abroad
in
the
world
.
Men
need
not
be
mued
up
in
a
cloyster
,
as
the
foolish
Monks
in
former
Observ.
Christianity
may
stand
with
converse
in
the
world
.
times
,
they
thought
that
Religion
was
a
thing
confined
to
solitarinesse
.
Whereas
oft-times
it
requires
greater
strength
of
grace
to
be
alone
,
then
to
be
in
company
:
we
know
the
proverb
,
Woe
to
him
that
is
alone
.
A
good
Christian
converses
in
the
world
,
and
that
in
simplicity
,
and
sincerity
.
We
need
not
(
I
say
)
cloyster
our selves
up
to
be
good
men
,
to
be
sincere
Christians
.
We
may
converse
in
the
world
in
sincerity
if
we
have
Saint
Paul's
spirit
.
But
that
which
I
will
presse
more
,
is
this
,
that
True
Religion
where
it
is
in
strength
doth
carry
a
man
in
the
world
,
and
yet
he
Observ.
Religion
makes
a
man
converse
in
the
world
untainted
.
is
not
tainted
with
the
world
.
Saint
Paul
conversed
in
the
world
in
sincerity
.
The
world
is
an
hypocrite
,
as
he
said
of
old
:
the
whole
world
acts
a
part
,
it
is
an
hypocrite
,
and
a
cruel
opposer
of
sincerity
,
and
truth
.
Saint
Paul
lived
abroad
in
the
world
amongst
men
that
had
aimes
of
their
own
,
and
abused
themselves
in
the
world
,
and
yet
he
walked
in
simplicity
,
and
sincerity
,
he
was
a
good
man
for
all
that
.
A
man
that
is
not
of
the
world
,
but
begotten
to
be
a
member
of
a
higher
world
:
he
may
carry
himself
in
the
world
without
the
corruptions
of
the
world
,
he
may
carry
himself
so
in
the
world
that
he
may
not
be
carried
away
of
the
world
:
we
see
S.
Paul
did
so
.
Noah
was
a
good
man
in
evil
times
,
a
good
man
in
his
Generation
.
Henoch
,
in
evil
times
walked
with
God
.
In
Act.
13.
David
in
his
Generation
served
the
purpose
of
God
:
and
his
Generation
was
none
of
the
best
:
for
you
know
there
was
Achitophel
,
and
Doeg
,
which
were
bad
companions
,
yet
in
his
Generation
he
served
the
purpose
of
God
.
So
every
man
in
his
time
may
live
and
converse
in
the
world
,
and
yet
not
be
carried
away
with
the
corruptions
of
the
times
.
What
is
the
reason
?
The
reason
is
,
That
a
true
Christian
hath
a
spirit
in
him
above
the
world
.
As
Saint
John
saith
,
The
Spirit
that
is
in
you
is
stronger
then
he
that
Reason
.
A
Christian
hath
a
spirit
above
the
world
.
is
in
the
world
.
The
Child
of
God
hath
a
Spirit
in
him
,
a
new
nature
,
that
sets
him
in
a
ranck
above
the
world
.
Christians
are
an
order
of
men
that
are
above
the
world
,
they
are
men
of
another
world
:
and
therefore
having
a
principel
of
grace
that
raiseth
them
above
the
base
condition
of
the
world
,
they
can
live
in
the
world
,
without
the
blemishes
and
corruptions
of
the
world
,
they
are
men
of
a
higher
disposition
.
Even
as
sicknesse
in
the
body
hurts
not
the
reasonable
life
;
so
any
thing
that
a
Christian
meets
with
in
the
world
it
hurts
not
his
Christian
life
which
is
his
best
life
;
because
it
is
a
life
of
a
higher
respect
,
of
a
higher
nature
:
Saint
Paul's
conversation
was
in
heaven
,
it
was
above
the
snares
here
below
.
He
was
crucified
to
the
world
,
he
was
a
dead
man
to
all
that
was
evil
in
the
world
,
and
to
that
which
was
good
and
indifferent
in
the
world
For
pleasures
,
for
honours
,
for
meat
and
drink
,
and
such
necessaries
:
the
counsel
that
he
gave
to
others
,
he
practised
it
himself
,
for
worldly
callings
,
and
refreshings
,
and
the
like
,
1
Cor.
7.
The
time
is
short
,
let
us
use
the
world
as
though
we
used
it
not
.
He
used
indifferent
things
in
the
world
(
which
are
good
or
evil
as
they
be
used
)
as
if
he
had
not
used
them
.
He
lived
in
the
world
,
as
a
traveller
or
passenger
,
he
knew
he
was
not
at
home
;
he
knew
he
had
another
home
to
go
to
:
Here
we
have
no
continuing
City
,
and
therefore
he
used
the
world
as
though
he
used
it
not
.
As
a
Traveller
useth
things
in
his
way
as
far
as
they
may
further
him
;
but
let
his
very
staffe
trouble
him
,
he
throwes
it
away
.
So
,
a
Christian
useth
indifferent
things
in
the
world
(
which
are
good
or
evil
according
as
himself
is
,
)
he
useth
them
well
;
because
all
things
are
pure
,
to
the
pure
:
he
useth
them
so
as
that
he
doth
not
delight
in
them
because
he
hath
better
things
to
solace
himself
in
:
he
doth
not
drown
himself
in
these
as
worldlings
do
.
And
for
the
ills
of
the
world
,
a
Christian
in
a
good
measure
is
crucified
to
the
world
,
and
the
world
to
him
.
And
he
hath
his
conversation
in
heaven
,
Philip.
3.
20.
But
our
conversation
is
in
heaven
.
Many
serve
their
bellies
,
whose
end
is
damnation
:
but
our
conversation
is
in
heaven
:
Now
his
conversation
being
heavenly
,
that
is
the
reason
that
he
can
converse
in
the
world
in
sincerity
,
though
the
world
be
of
another
strain
.
So
you
see
then
,
that
a
Christian
is
of
a
higher
nature
,
of
a
higher
condition
then
the
world
:
and
he
is
crucified
to
the
world
;
and
he
knowes
himself
to
be
a
passenger
,
and
a
traveller
in
the
world
,
and
therefore
he
useth
the
world
as
though
he
used
it
not
.
And
withal
he
hath
his
imployment
above
the
world
.
The
birds
that
have
the
ayr
,
as
long
as
they
are
there
,
they
are
not
catched
with
snares
below
:
and
Christians
that
have
their
conversation
above
,
they
are
not
ensnared
with
the
things
of
the
world
as
other
men
are
.
We
see
Saint
Paul
conversed
in
the
world
in
sincerity
.
I
observe
it
the
rather
,
because
it
is
the
common
exception
of
weak
,
and
false
spirits
.
We
must
do
as
the
world
doth
,
or
else
we
cannot
live
.
He
that
knowes
not
how
to
dissemble
,
knowes
not
how
to
live
.
And
the
times
are
naught
:
so
that
which
is
naught
and
grounded
in
themselves
,
they
lay
all
the
blame
of
it
upon
the
times
.
Indeed
the
times
are
naught
,
like
themselves
.
As
he
said
,
There
is
a
circle
of
humane
things
;
the
times
are
but
even
as
they
were
:
things
come
again
upon
the
stage
,
the
same
things
are
acted
:
the
persons
indeed
are
changed
,
but
the
same
things
are
acted
in
the
world
to
the
end
of
the
world
.
The
times
were
naught
before
,
they
are
naught
,
and
they
will
be
so
.
Villany
is
acted
upon
the
stage
of
the
world
continually
.
The
former
actors
are
gone
,
but
others
are
instructed
with
the
same
devices
,
with
the
same
plots
:
The
Corruption
of
nature
shewes
it self
in
all
.
Onely
now
we
have
the
advantage
for
the
acting
of
wickednesse
in
the
end
of
the
world
:
because
besides
the
old
wickednesse
in
former
times
,
we
have
the
new
wickednesses
of
these
times
;
all
the
streams
running
into
one
make
the
Channel
greater
.
Men
say
,
alas
,
alas
,
the
times
are
ill
;
were
they
not
so
in
Noah's
time
?
were
they
not
so
in
David's
time
?
were
they
not
so
in
S.
Paul's
time
?
Men
pretend
conformity
to
the
world
upon
a
kind
of
necessity
,
they
must
do
as
others
do
.
If
they
were
true
Christians
it
would
not
be
so
:
for
Noah
was
good
in
evil
times
.
Nehemiah
was
good
in
the
Court
of
the
King
of
Babel
.
Joseph
was
good
even
in
Egypt
in
Pharaoh's
Court
,
this
can
be
no
plea.
For
a
Christian
hath
a
spirit
to
raise
him
above
the
corruption
of
the
times
he
lives
in
:
he
hath
such
a
spirit
likewise
as
is
above
prosperity
,
or
adversity
,
which
will
teach
him
to
manage
both
,
and
to
govern
himself
in
all
occasions
and
occurrents
of
the
world
.
I
can
do
all
things
(
saith
S.
Paul
)
through
Christ
that
strengtheneth
me
.
As
we
say
,
the
Planets
have
one
course
whereby
they
are
carried
with
the
first
mover
every
twenty
four
houres
from
East
to
West
;
as
the
Sun
is
,
whereby
he
makes
the
day
:
but
the
Sun
hath
a
course
of
his
own
back
again
;
and
so
by
creeping
back
again
he
makes
the
year
in
his
own
course
.
So
the
Moon
hath
one
course
of
her
own
:
but
yet
she
is
carried
every
day
another
course
by
the
first
mover
.
So
,
a
good
Christian
that
lives
in
the
world
,
he
is
carried
with
the
world
in
common
things
,
he
companies
and
traffiques
,
and
trades
,
and
deales
with
the
world
:
but
hath
he
not
a
motion
of
his
own
contrary
to
all
this
at
the
same
time
?
yes
,
though
he
converse
in
the
world
,
yet
notwithstanding
he
is
thinking
of
heaven
,
he
is
framing
his
course
another
way
then
the
world
doth
.
He
goes
a
contrary
course
,
he
swimmes
against
the
stream
of
the
world
.
There
are
some
kind
of
Rivers
(
they
say
)
that
passe
through
the
Sea
,
and
yet
notwithstanding
,
they
retain
their
freshnesse
.
It
seems
as
an
emblem
to
shew
the
condition
of
a
Christian
:
he
passeth
thorow
the
salt
waters
;
and
yet
keeps
his
freshnesse
,
he
preserves
himself
.
Therefore
(
I
say
)
it
is
no
plea
to
say
that
times
are
naught
,
and
company
is
naught
,
&c.
A
man
is
not
to
fashion
himself
to
the
times
.
An
hypocrite
(
Camelion
like
)
can
turn
himself
into
all
colours
but
white
.
And
as
the
water
which
we
say
hath
no
figure
of
its
own
,
but
it
is
figured
by
the
vessels
that
it
is
in
:
if
the
vessel
be
round
,
the
water
is
round
;
if
the
vessel
be
four-corner'd
,
the
water
is
so
,
it
being
a
thin
airy
moist
body
:
it
hath
no
compasse
of
its
own
,
but
is
confined
by
the
body
it
is
kept
in
.
So
some
men
they
have
no
Religion
,
they
have
no
consistence
,
no
standing
,
no
strength
or
goodnesse
of
their
own
,
but
such
as
their
company
is
,
such
they
are
,
and
they
think
this
will
serve
for
all
.
I
must
do
as
others
do
,
it
is
the
fashion
of
the
world
:
If
they
be
among
Swearers
,
they
will
swear
:
if
they
be
among
those
that
ate
unclean
,
they
will
pollute
themselves
,
they
frame
themselves
to
all
companies
:
they
will
be
all
,
but
that
which
they
should
be
.
This
will
not
serve
the
turn
.
A
Christian
may
pray
for
the
assistance
of
God
to
keep
him
in
the
world
;
and
he
may
know
that
God
will
.
What
ground
hath
he
?
Our
Saviour
Christ
,
Joh.
17.
saith
he
,
Father
,
I
pray
not
that
thou
shouldest
take
them
out
of
the
world
,
but
that
thou
keep
them
in
the
world
.
He
prayes
for
his
Apostles
,
and
Disciples
,
that
God
would
keep
them
in
the
world
from
the
contagion
of
sin
,
and
from
the
destruction
of
the
world
.
S.
Paul
you
see
lived
and
conversed
in
the
world
,
wheresoever
he
was
,
in
sincerity
,
and
simplicity
:
he
was
not
carried
away
with
the
stream
,
and
errours
of
the
times
wherein
he
lived
.
Nay
,
to
adde
more
,
it
doth
unite
the
power
of
grace
together
,
and
make
Grace
increased
by
opposition
.
a
man
the
better
,
the
worse
the
company
,
or
the
place
is
where
he
lives
.
We
know
in
nature
,
the
environing
of
contraries
,
increaseth
the
contrary
:
and
holy
men
have
been
better
oft
times
in
the
middest
of
temptation
,
and
have
gathered
their
forces
,
and
strength
of
grace
together
,
more
then
when
they
have
been
more
secure
.
The
envy
and
malice
of
the
world
is
quick-sighted
,
and
the
more
they
live
amongst
those
that
are
observers
of
them
,
the
more
cautelous
they
are
of
their
carriage
.
You
know
it
is
the
Apostles
reason
,
Redeem
the
time
,
because
the
daies
are
evil
:
be
you
the
better
,
because
the
daies
are
evill
;
witnesse
for
God
in
an
evil
Generation
,
in
evil
times
:
he
doth
not
say
,
Do
you
sin
,
because
the
daies
are
evil
.
Gods
people
do
alwaies
witnesse
for
him
.
Let
me
adde
this
likewise
(
to
give
farther
light
)
that
we
must
not
take
occasion
hence
,
to
conform
and
fashion
our selves
to
any
company
,
to
cast
Not
to
tempt
God
by
rushing
into
ill
company
.
our selves
into
evil
company
when
we
need
not
.
We
must
not
tempt
God
:
for
then
it
is
just
with
God
to
suffer
us
to
be
soyled
with
the
company
.
And
by
our
carelesnesse
in
this
kind
,
we
offend
the
godly
,
that
easily
hereupon
take
us
to
be
worse
then
we
are
:
and
as
we
grieve
the
Spirit
of
God
in
them
,
so
in
our selves
;
and
we
build
up
and
strengthen
wicked
persons
.
And
therefore
this
living
in
the
world
in
simplicity
,
and
sincerity
,
it
must
be
when
our
calling
is
such
,
that
we
live
in
the
world
,
that
we
need
not
any
local
separation
to
sever
our selves
:
but
when
in
the
world
we
are
cast
on
men
without
grace
,
by
our
callings
,
and
occasions
,
we
may
presume
that
God
will
keep
us
by
his
Spirit
.
Let
us
not
be
weary
of
hearing
of
this
point
:
For
ere
long
we
must
all
appear
before
God
,
and
then
what
an
honour
will
it
be
for
us
,
that
we
have
witnessed
for
God
in
this
world
?
that
we
have
stood
for
God
and
good
causes
in
the
middest
of
the
world
,
and
shined
as
lights
in
the
middest
of
a
crooked
Generation
?
That
we
have
managed
the
cause
of
God
,
and
stood
for
Religion
,
and
held
our
own
in
the
middest
of
Papists
,
and
Atheists
,
and
prophane
persons
,
and
witnessed
for
the
best
things
in
spight
of
all
,
when
we
have
been
called
to
it
.
We
are
not
to
thrust
our selves
into
unnecessary
troubles
,
no
,
not
for
the
best
things
,
unlesse
we
be
called
to
it
:
but
when
we
are
called
,
and
can
witnesse
for
the
best
things
,
what
an
honour
will
it
be
for
us
?
And
on
the
contrary
,
saith
Christ
,
He
that
denies
me
,
and
is
ashamed
of
me
before
men
,
of
him
will
I
be
ashamed
before
my
heavenly
Father
.
What
a
fearfull
thing
is
this
?
Let
us
look
to
God
in
simplicity
,
and
sincerity
,
and
God
will
keep
us
that
the
world
shall
not
hurt
us
.
What
will
become
of
us
?
(
will
some
say
)
this
trouble
we
shall
come
Object
.
into
,
and
that
persecution
will
befall
us
.
It
is
not
so
,
Christ
was
opposed
when
he
was
here
upon
earth
;
but
till
Answ.
Times
appointed
by
God
.
his
hour
was
come
they
could
not
do
any
thing
.
Every
man
hath
his
hour
,
every
man
hath
his
time
allotted
to
serve
God
in
here
:
God
hath
measured
out
his
life
;
and
till
his
hour
be
come
,
that
God
will
take
him
out
of
the
world
,
God
will
bind
up
the
endeavours
of
men
,
their
plots
shall
be
to
no
purpose
,
God
will
keep
them
,
and
watch
over
them
that
are
down-right
.
Because
thou
hast
kept
my
Word
,
I
will
keep
thee
,
saith
God
.
Let
us
keep
the
Word
of
God
in
evil
times
,
and
God
will
keep
us
:
let
us
stand
for
God
,
and
he
will
stand
for
us
.
It
is
no
plea
to
say
,
I
shall
run
into
this
danger
,
and
that
danger
:
God
will
be
thy
buckler
and
thy
shield
,
if
thou
stand
for
him
.
And
that
which
brings
danger
is
too
much
correspondence
with
the
world
:
when
men
forsake
Halting
in
Religion
brings
danger
.
their
sincerity
in
the
world
,
when
men
will
be
on
both
sides
they
carry
things
unhappily
,
and
unsuccessefully
.
A
down-right
atheist
will
carry
things
with
better
successe
then
a
halting
Christian.
For
his
policy
,
and
subtilty
will
carry
him
to
actions
inconvenient
;
but
then
comes
his
conscience
after
,
when
he
is
in
the
middest
of
them
,
and
damps
him
that
he
cannot
go
forward
nor
backward
.
Therefore
the
only
way
is
to
resolve
to
live
in
the
world
in
simplicity
,
and
sincerity
.
If
we
do
so
,
we
may
carry
holy
businesses
strongly
.
God
will
assist
us
therein
,
he
will
increase
our
light
,
and
make
our
way
plain
,
and
clear
to
us
.
But
if
a
man
be
not
sincere
,
but
double
,
and
carnal
,
and
pretend
love
of
Religion
,
and
yet
take
courses
,
and
do
actions
that
are
not
suitable
to
Religion
,
it
will
not
succeed
well
,
God
will
curse
it
:
he
will
strike
him
with
amazement
,
he
will
strike
his
brain
with
errours
in
judgment
,
&c.
There
is
no
pretence
therefore
to
make
us
live
falsly
,
and
doubly
in
the
world
:
but
we
ought
to
live
as
S.
Paul
did
(
let
the
world
be
as
bad
as
it
will
,
or
as
it
can
be
)
in
simplicity
and
sincerity
:
God
will
shew
himself
strong
for
those
that
walk
uprightly
;
he
will
be
wisdome
to
such
:
but
if
we
walk
doubly
,
and
falsly
,
and
make
Religion
our
pretence
,
God
will
shew
himself
our
enemy
.
Where
be
your
newters
then
?
where
be
your
Politicians
in
Religion
that
will
keep
their
Religion
to
themselves
?
S.
Paul
conversed
in
the
world
,
wheresoever
he
was
,
in
sincerity
,
he
made
shew
what
he
was
;
he
walked
not
according
to
carnal
wisdome
:
(
as
he
saith
afterwards
)
where
be
your
Nullifidians
then
that
are
of
all
beliefs
,
and
yet
are
of
no
belief
?
that
fashion
themselves
to
all
Religions
.
And
if
they
be
of
the
true
Religion
,
yet
it
is
their
wisdome
to
conceal
it
.
S.
Paul
did
not
so
:
But
I
shall
have
occasion
to
touch
that
in
the
negative
part
afterward
,
not
in
fleshly
wisedome
,
&c.
Again
,
where
he
saith
,
My
conversation
hath
been
thus
,
in
the
world
.
He
means
,
in
this
life
my
conversation
here
hath
been
sincere
.
I
will
give
you
a
touch
on
that
;
though
it
be
not
the
main
aim
here
:
yet
notwithstanding
it
may
well
be
touched
,
That
We
must
while
we
live
here
in
this
world
converse
in
simplicity
,
and
sincerity
.
Observ.
We
must
have
our
conversation
in
sincerity
while
we
live
here
.
We
must
not
turn
it
off
to
live
as
we
list
subtilly
,
politickly
,
and
carnally
,
and
then
think
to
die
well
.
No
,
we
must
live
soberly
,
righteously
,
and
justly
in
this
present
world
,
Tit.
2.
Do
you
think
to
begin
to
live
well
when
you
are
gone
hence
?
No
,
that
is
a
time
of
reward
,
and
not
a
time
of
work
.
This
world
is
Gods
Work-house
,
here
you
must
work
.
This
is
Gods
field
,
here
you
must
labour
.
This
is
Gods
Sea
,
here
we
must
saile
,
here
we
must
take
pains
,
we
must
sweat
at
it
,
here
we
must
plow
,
and
sowe
,
if
ever
we
will
reap
.
Doest
thou
think
to
carry
thy self
subtilly
,
to
have
thy
own
ends
in
every
thing
here
,
and
then
when
death
comes
a
Lord
have
mercy
upon
me
shall
serve
for
all
?
No
,
thou
must
converse
as
a
Christian
while
thou
livest
here
in
this
world
in
simplicity
,
and
sincerity
:
God
must
have
honour
here
by
thee
;
thou
must
have
a
care
of
thy
salvation
here
.
Doest
thou
think
to
have
that
in
another
world
which
thou
doest
not
care
for
here
?
Doest
thou
think
to
have
glory
in
another
world
,
which
thou
didst
not
think
of
here
?
Doest
thou
think
to
reap
in
another
world
that
which
thou
didst
not
sowe
here
?
Let
us
in
this
world
stand
for
the
glory
of
God
,
openly
,
and
boldly
,
and
for
the
example
of
others
,
for
the
exercise
of
our
own
graces
.
A
true
Christian
hath
his
conversation
in
sincerity
in
this
world
.
The
more
too
blame
the
world
then
to
deprave
their
dealing
.
Why
?
Because
they
are
lights
in
the
world
,
and
they
serve
the
world
to
good
purpose
,
if
the
Depravers
of
goodnesse
blamed
.
world
would
take
benefit
by
them
:
they
shine
in
the
world
to
lead
them
the
way
to
heaven
.
But
the
world
is
willing
to
let
them
go
to
heaven
alone
if
they
will
.
But
if
the
carriage
of
Gods
Children
be
like
S.
Pauls
,
(
as
it
is
true
:
for
they
are
all
of
one
disposition
)
they
converse
in
simplicity
,
and
sincerity
wheresoever
they
are
:
wicked
,
slanderous
,
malicious
,
depraving
persons
are
to
blame
,
that
lay
to
their
charge
,
hypocrisie
,
and
this
and
that
;
when
it
is
nothing
so
.
They
deserve
well
of
the
wicked
unthankful
world
,
and
God
upholds
the
World
for
their
sakes
.
When
the
righteous
are
exalted
,
the
City
rejoyceth
,
saith
Solomon
.
Because
wheresoever
they
live
,
they
live
not
onely
in
simplicity
,
and
sincerity
,
but
they
live
fruitfully
:
the
City
,
the
whole
community
,
all
the
people
are
the
better
.
They
make
the
times
,
and
the
places
the
better
wherein
they
live
.
Because
a
good
man
is
a
publike
good
.
The
Spirit
of
God
when
it
makes
a
good
man
,
it
puts
him
out
of
himself
,
and
gives
him
a
publick
affection
:
it
teacheth
him
to
deny
himself
,
it
teacheth
him
to
love
others
;
it
teacheth
him
to
imploy
and
improve
all
that
is
in
him
(
that
is
good
)
for
the
service
of
God
,
and
of
men
;
to
serve
God
in
serving
men
in
the
place
he
lives
in
.
Therefore
malicious
,
and
devillish
is
the
world
to
deprave
such
kind
of
men
as
live
in
the
world
in
simplicity
,
and
sincerity
,
that
serve
God
and
the
world
by
all
the
means
they
can
.
Our
Conversation
hath
been
in
simplicity
,
and
sincerity
in
the
world
.
But
more
abundantly
to
you-ward
.
Why
?
was
it
in
hypocrisie
to
others
,
and
in
sincerity
to
them
onely
?
No
,
that
is
not
the
meaning
:
but
thus
,
that
wheresoever
he
had
lived
in
the
world
,
in
what
estate
soever
he
was
,
he
carried
himself
in
simplicity
,
and
sincerity
:
but
to
you
I
have
made
it
more
evident
,
then
to
any
other
.
Why
?
because
he
had
lived
longer
with
them
;
and
they
were
such
as
he
was
a
Father
unto
in
Christ
:
therefore
,
saith
he
,
I
have
evidenced
my
simplicity
,
and
sincerity
more
abundantly
to
you
then
to
any
other
.
Whence
we
may
observe
,
That
A
sincere
Christian
is
best
where
he
is
best
known
.
Observ.
A
true
Christian
best
where
he
is
best
known
.
It
is
a
note
of
a
truly
good
,
and
sincere
man
to
be
best
where
he
is
best
known
,
(
as
I
touched
when
I
opened
the
words
.
)
It
is
otherwise
with
many
,
their
carriage
abroad
is
very
plausible
:
but
follow
them
home
,
what
are
they
in
their
families
?
they
are
Lions
in
their
houses
.
What
are
they
in
their
retired
courses
,
and
carriage
?
they
do
not
answer
the
expectation
that
is
raised
of
them
abroad
,
they
never
pray
to
God
,
&c.
those
that
know
them
best
will
trust
them
least
.
It
is
not
so
with
a
Christian
,
my
conversation
in
the
world
hath
been
good
wheresoever
it
hath
been
;
but
among
you
with
whom
I
have
conversed
more
familiarly
,
who
have
seen
my
daily
carriage
,
and
course
of
life
;
among
you
my
conversation
was
best
of
all
.
It
is
a
note
of
a
man
that
is
sincere
,
that
the
more
he
is
seen
into
,
the
more
he
shines
.
The
godly
are
substantially
good
,
and
therefore
where
they
are
best
known
,
they
are
best
approved
.
For
Christians
they
are
not
painted
creatures
,
that
a
little
discovery
will
Christians
substantial
,
not
painted
.
search
them
to
the
bottom
,
and
then
shame
them
:
they
are
not
gilded
,
but
gold
;
and
therefore
the
more
you
enter
into
them
,
the
more
metall
you
shall
find
still
.
They
have
a
hidden
treasury
,
the
more
you
search
them
,
the
more
stuffe
you
shall
have
still
:
their
tongues
are
as
fined
silver
,
and
their
heart
is
a
rich
treasury
within
them
.
A
Christian
he
labours
for
a
broken
heart
still
;
he
labours
to
get
new
grace
,
and
new
knowledge
of
the
Word
of
God
still
;
and
the
more
you
converse
with
him
,
the
more
you
see
him
;
the
more
you
shall
approve
and
love
him
,
if
you
be
good
as
he
is
:
therefore
saith
the
Apostle
,
I
have
carried
my self
well
to
all
,
but
especially
to
you
with
whom
I
have
lived
longer
.
Therefore
as
we
would
have
an
evidence
of
our
sincerity
(
which
is
the
best
evidence
that
we
can
have
in
this
world
)
that
we
may
be
able
to
say
that
we
Use.
To
approve
our selves
most
where
we
are
best
known
.
are
sincere
and
true
Christians
,
(
which
is
better
then
if
a
man
could
say
he
were
a
Monarch
,
that
he
were
the
greatest
man
in
the
World
,
)
let
us
labour
to
carry
our selves
in
our
courses
to
those
that
know
us
best
,
and
in
our
most
retired
courses
like
to
Christians
.
And
not
to
put
on
the
fashion
of
Simile
.
Religion
as
men
put
on
their
garments
;
their
best
garments
when
they
go
abroad
,
and
so
to
make
good
things
serviceable
to
our
purpose
:
but
to
be
so
indeed
at
home
amongst
our
friends
,
among
those
that
know
us
,
when
we
are
not
awed
;
(
as
there
is
a
great
deal
of
liberty
amongst
friends
,
)
wheresoever
we
are
,
let
us
remember
we
are
alway
in
the
eye
of
God
;
and
labour
to
approve
our selves
most
to
them
that
know
our
courses
most
.
God
knowes
more
then
men
,
therefore
let
us
chiefly
labour
to
approve
our selves
to
him
.
And
next
to
God
,
let
us
approve
our selves
to
conscience
,
fear
conscience
more
then
all
the
Monarchs
in
the
World
;
because
that
knowes
most
,
and
will
be
most
against
us
.
And
then
again
,
for
others
that
know
our
conversations
,
good
men
that
converse
with
us
,
let
us
approve
our selves
to
them
most
that
have
the
best
and
the
sharpest
judgments
.
A
true
Christian
,
as
he
loves
goodnesse
,
so
he
loves
it
most
that
it
should
be
in
his
own
heart
.
He
lives
more
to
God
,
and
to
conscience
,
then
to
same
,
and
report
:
he
had
rather
be
,
then
seem
to
be
.
And
as
he
hates
all
ill
,
so
he
hates
even
secret
ill
;
the
nearer
corruption
is
,
the
more
he
hates
it
.
As
a
man
hates
Toads
and
venemous
creatures
;
and
the
nearer
they
are
,
the
more
he
hates
them
.
The
most
retired
carriage
of
a
Christian
is
most
holy
,
and
best
of
all
.
Again
,
where
he
saith
,
My
Conversation
hath
been
in
simplicity
,
&c.
to
you-ward
.
Here
is
a
good
note
for
Preachers
,
that
if
they
look
to
convert
Ministers
win
by
Life
as
well
as
Doctrine
.
any
by
their
Doctrine
,
they
must
win
them
by
their
conversation
likewise
in
simplicity
and
sincerity
.
Saint
Paul
being
to
gain
the
Philippians
to
Christ
;
he
doth
it
not
by
words
onely
,
by
arguments
of
Logick
,
and
by
perswasions
onely
to
convince
the
understanding
of
the
truth
of
that
which
he
taught
:
but
he
demonstrates
to
them
how
they
should
live
,
Walk
as
you
have
me
for
an
ensample
.
I
shew
you
,
that
that
which
I
teach
is
possible
,
by
my
practice
.
I
shew
to
high
and
low
,
how
I
carry
my self
;
My
conversation
hath
been
in
simplicity
,
and
sincerity
.
Those
that
I
would
convert
by
my
Doctrine
,
I
labour
by
my
Conversation
to
gain
them
.
So
I
say
,
Ministers
have
here
a
special
direction
,
how
to
carry
themselves
.
And
others
likewise
that
have
a
gaining
disposition
(
as
indeed
we
should
not
stand
upon
terms
of
this
and
that
,
but
every
one
labour
to
gain
others
)
would
you
work
upon
others
,
and
gain
them
from
Popery
,
&
c
?
Then
not
onely
shew
them
arguments
to
convince
their
judgments
,
(
which
must
be
done
,
that
is
certain
)
but
likewise
let
them
see
that
the
things
that
you
speak
are
possible
things
,
things
that
you
are
perswaded
of
.
And
if
you
be
not
good
,
and
presse
them
to
goodnesse
,
you
cannot
perswade
them
of
the
truth
of
that
you
speak
:
they
will
think
it
is
not
possible
;
for
then
you
would
act
it
your selves
.
But
when
they
see
one
go
before
them
,
and
demonstrate
it
to
their
eyes
,
how
they
should
carry
themselves
;
this
is
the
way
to
teach
them
to
be
sound
Christians
indeed
.
But
I
hasten
to
the
negative
part
.
Not
in
fleshly
wisdome
,
&c.
Here
is
a
secret
wipe
,
a
secret
taxing
of
the
false
Apostles
,
and
Teachers
.
My
Conversation
hath
been
in
simplicity
,
and
sincerity
,
whatsoever
you
think
of
me
,
Not
in
fleshly
wisdome
,
as
theirs
is
.
Not
in
fleshly
wisdome
.
]
To
distinguish
it
a
little
.
There
is
a
natural
wisdome
planted
in
the
soul
of
man
,
even
as
there
is
Wisdom
either
,
1.
Natural
.
a
natural
light
in
the
eye
,
to
see
both
things
that
are
hurtful
,
and
that
are
good
for
the
outward
man
.
So
in
the
soul
of
man
,
(
which
is
his
eye
)
there
is
an
inbred
light
of
natural
wisdome
,
a
common
light
to
discern
of
things
,
and
of
creatures
:
a
natural
kind
of
wisdome
,
which
may
be
polished
,
and
advanced
to
a
higher
degree
by
experience
,
and
Art
:
As
the
eye
of
the
body
,
it
sees
better
,
when
it
is
helped
with
an
outward
,
with
a
forreign
light
.
Simile
.
This
is
natural
wisdome
.
There
is
likewise
a
Politick
or
Civil
wisdome
,
gotten
by
observation
,
and
increased
by
observation
;
and
withal
,
it
is
a
gift
of
God
(
though
it
be
Politick
wisdome
.
a
common
gift
;
)
As
Achitophel's
,
it
was
not
meerly
carnal
wisdom
that
was
in
him
,
but
he
had
a
gift
of
policy
.
So
some
men
,
though
they
be
not
truly
Religious
,
yet
God
gives
them
a
gift
of
politick
wisdome
,
to
be
able
to
discern
the
difference
of
things
,
to
lay
States
and
Common-Wealths
together
,
to
be
able
to
judge
,
and
resolve
,
and
to
execute
wisely
,
and
politickly
,
and
prudently
.
It
is
an
especial
gift
of
God
.
This
the
Apostle
doth
not
aime
at
;
neither
natural
,
nor
civil
wisdome
,
though
it
be
a
gift
of
God
(
I
say
)
which
is
increased
by
observation
,
and
by
other
means
.
Besides
this
,
there
is
a
spiritual
,
a
heavenly
wisdome
,
whereby
the
soul
3.
Spiritual
.
having
a
right
end
and
aime
set
and
prefixed
to
it
,
it
directs
all
its
courses
to
that
end
:
whereby
the
soul
is
able
to
deliberate
,
to
consult
,
and
to
resolve
on
heavenly
things
,
and
what
hinders
heavenly
comfort
;
and
to
resolve
upon
good
duties
,
and
to
resolve
against
that
which
is
ill
,
to
resolve
upon
all
advantages
of
doing
good
to
the
Church
,
and
of
all
hindrances
of
our selves
,
and
the
Church
,
and
of
the
places
we
live
in
.
It
is
a
heavenly
kind
of
prudence
to
guide
our
own
waies
,
yea
,
and
to
guide
others
too
.
But
besides
all
these
,
there
is
another
wisdome
which
is
here
the
wisdome
4.
Fleshly
wisdom
.
of
the
flesh
:
which
because
the
flesh
hath
correspondency
with
Satan
,
it
is
also
a
divellish
wisdome
,
for
the
most
part
.
For
the
Devill
plowes
with
our
Heifer
:
the
most
mischief
that
he
doth
in
the
world
,
it
is
by
the
correspondency
that
he
hath
with
our
flesh
,
our
enemy
within
.
The
flesh
and
Satan
do
joyne
together
,
and
work
all
strongly
with
the
mischievous
policie
of
the
world
:
and
therefore
it
is
called
likewise
worldly
wisdom
.
And
hereupon
Christians
that
are
meere
professours
and
not
Christians
soundly
,
some
are
called
flesh
,
because
they
are
ruled
of
the
flesh
:
and
they
are
called
the
world
:
because
they
frame
themselves
to
the
wisdom
,
and
to
the
courses
of
the
world
;
and
if
you
would
annatomize
them
,
there
is
nothing
but
the
world
in
them
,
worldly
pride
,
and
worldly
ends
.
And
they
are
called
Divells
too
,
as
Judas
was
called
a
divell
;
they
plot
with
Satan
by
carnall
wisdome
,
they
yield
to
Satan
;
they
savour
not
the
things
of
God
.
Men
have
their
name
and
denomination
in
the
Scripture
,
by
that
which
they
are
ruled
by
:
when
they
are
ruled
by
the
flesh
,
they
are
called
flesh
:
when
they
are
ruled
by
the
world
,
and
the
evil
examples
thereof
,
they
are
called
the
world
.
And
when
they
are
ruled
by
Satan
,
so
far
as
they
are
ruled
by
him
,
they
are
called
Satan
.
One
of
you
is
a
Devil
,
saith
Christ
.
Not
in
fleshly
wisdome
.
What
is
meant
here
by
fleshly
wisdome
?
If
it
be
fleshly
,
why
is
it
wisdome
?
wisdome
is
but
one
;
there
is
but
one
wisdome
.
Wisdome
we
know
in
it self
,
it
is
a
knowledge
of
principles
and
grounds
;
and
deductions
,
Wisdome
what
.
and
conclusions
from
principles
.
A
wise
man
knowes
both
the
grounds
and
principles
,
and
he
knowes
what
may
be
raised
from
thence
:
and
likewise
a
man
that
is
truly
wise
,
he
not
only
knowes
them
,
but
he
knowes
how
to
act
them
,
how
to
work
,
and
act
his
principles
,
and
conclusions
to
an
end
.
He
hath
principles
,
and
conclusions
,
and
workings
out
of
his
brain
;
and
when
he
hath
done
all
in
the
brain
,
when
he
hath
framed
the
aime
of
his
principles
,
and
the
manner
how
to
act
them
,
then
he
goes
about
to
work
;
and
a
wise
man
can
work
answerable
to
his
end
,
and
rules
.
Now
there
is
a
carnal
wisdome
that
initiated
this
:
for
Carnal
Wisdome
Carnal
wisdome
what
.
hath
aimes
,
and
ends
,
and
principles
,
and
it
hath
conclusions
from
those
principles
,
and
it
acts
to
an
end
.
A
true
Christian
he
hath
his
ends
;
his
aime
is
supernatural
;
to
please
God
in
all
things
,
to
be
happy
in
another
world
,
to
enjoy
God
,
to
have
nearer
acquaintance
with
him
while
he
lives
here
:
many
such
subordinate
ends
,
(
besides
the
main
end
)
he
hath
.
And
some
principles
likewise
he
hath
out
of
the
Word
of
God
concerning
this
end
:
and
then
he
hath
directions
out
of
the
Word
of
God
suitable
to
those
principles
.
And
then
he
sets
on
working
,
and
all
that
he
works
is
in
order
to
his
end
,
and
in
vertue
of
the
end
he
propounds
.
As
a
man
that
travels
,
every
step
that
he
goes
in
his
journey
,
every
stepp
is
in
vertue
,
and
strength
of
his
first
intention
,
and
the
end
that
he
propounds
,
(
though
he
think
not
of
his
end
in
every
step
)
and
he
consults
and
asks
about
the
way
;
and
all
to
that
end
.
So
it
is
with
a
Carnal
man
too
,
he
that
walks
after
carnal
wisdome
,
Carnal
wisdome
hath
its
end
,
and
that
is
a
mans
self
:
for
a
carnal
man
,
himself
is
the
Idol
,
and
the
Idolater
:
his
end
is
himself
,
either
in
his
honours
,
or
in
his
pleasures
,
or
riches
,
&c.
himself
is
the
Centre
into
which
all
the
lines
of
his
life
fall
.
And
he
hath
rules
,
seek
thy self
in
all
things
;
love
thy self
above
all
:
And
what
then
?
If
thou
love
others
,
love
them
for
thy self
,
as
far
as
they
may
serve
thy
turn
:
care
for
no
man
further
then
thou
canst
make
use
of
him
for
thy self
,
respect
him
so
far
,
and
no
further
.
But
it
may
be
there
are
many
that
stand
in
the
way
.
Then
again
he
hath
principles
:
undermine
them
,
ruine
them
,
make
way
to
thine
own
ends
by
the
ruine
of
as
many
as
thou
canst
.
And
if
another
man's
light
over-shine
thine
,
that
thou
art
no
body
to
him
,
Carnal
wisdome
bids
thee
deprave
him
,
slander
him
,
back-bite
him
:
the
more
he
seems
to
be
vile
,
the
lesse
thy
nakednesse
shall
appear
:
Here
is
Carnal
wisdome
.
There
is
no
envy
in
goodnesse
,
in
strength
and
ability
;
they
would
have
all
to
be
so
:
but
basenesse
is
joyned
with
much
envy
;
when
it
sees
another
overshadow
it
,
it
labours
to
eclipse
him
with
slanders
,
and
base
reports
:
This
is
a
principle
of
Carnal
wisdome
.
And
hence
comes
all
that
working
and
undermining
,
secret
conveyances
,
and
laying
nets
for
others
,
as
the
Prophet
speaks
.
All
carnal
wisdome
hath
carnal
ends
,
and
carnal
rules
,
and
carnal
courses
answerable
.
It
consults
upon
the
attaining
of
its
end
,
it
deliberates
and
consults
,
and
shrewdly
too
:
for
it
is
whetted
by
Satan
.
And
then
it
goes
with
the
stream
of
the
world
,
and
therefore
it
is
carried
very
strongly
towards
its
end
.
And
then
it
resolves
strongly
:
because
fleshly
wisdom
usually
is
with
the
times
.
And
then
it
executes
:
God
suffers
it
oft-times
to
come
to
execution
,
and
to
enjoy
its
plots
,
and
projects
.
And
therefore
in
regard
that
it
hath
the
same
passages
(
though
in
a
contrary
kind
)
with
other
wisdome
:
it
is
called
wisdome
,
though
indeed
it
be
not
wisdome
;
and
thereupon
it
hath
a
diminishing
term
here
,
it
is
fleshly
wisdome
.
Now
this
wisdome
is
called
fleshly
,
because
it
is
led
with
reasons
from
Why
fleshly
wisdome
.
the
flesh
,
and
it
tends
to
the
maintenance
of
the
flesh
;
it
comes
from
it
,
and
it
tends
to
it
.
I
take
not
flesh
here
,
for
one
part
of
a
man
,
his
body
:
but
for
the
unregenerate
Flesh
what
.
part
,
which
is
carried
to
changeable
things
,
to
the
creature
,
and
sets
up
some
creature
(
to
be
an
Idol
)
instead
of
the
Creator
Blessed
for
evermore
.
And
that
from
this
reason
,
because
the
creature
,
the
things
below
are
near
to
us
,
and
pleasant
to
us
:
and
because
we
are
brought
up
in
these
delights
of
the
creature
that
are
sensible
;
and
therefore
the
flesh
,
the
baser
part
is
ready
to
draw
away
the
soul
to
the
delights
of
it
;
because
the
delights
of
it
are
pleasant
,
and
we
are
trained
up
in
them
from
the
beginning
of
our
life
to
the
end
of
it
.
Now
these
things
below
,
the
profits
,
and
pleasures
,
and
honours
,
they
work
first
upon
the
senses
,
upon
the
outward
man
:
and
from
the
senses
they
ascend
to
the
fancy
,
and
imagination
,
and
that
being
carnal
by
nature
esteems
more
highly
of
them
then
there
is
cause
.
And
esteems
of
the
contrary
to
these
as
the
greatest
ills
:
Oh
,
poverty
is
worse
then
hell
to
a
carnal
man
;
and
he
had
rather
be
dead
,
then
be
disgraced
;
he
had
rather
damne
his
soul
,
then
to
be
denied
of
his
pleasure
:
Imagination
makes
them
such
great
things
,
and
the
Devil
helps
Imagination
,
he
hath
much
affinity
with
that
part
,
with
the
Imagination
:
and
Imagination
(
when
men
have
strong
conceits
of
these
things
)
that
labours
to
draw
the
will
and
affections
to
it self
,
to
sway
that
part
:
so
that
the
will
,
the
commanding
part
of
the
soul
,
for
the
most
part
it
yields
to
these
Imaginations
of
base
things
:
it
conceives
of
them
highly
,
and
the
contrary
to
be
vile
,
and
base
.
And
hereupon
the
will
comes
to
approve
of
these
things
,
and
to
choose
these
things
:
yea
,
and
the
understanding
part
it self
,
that
blessed
spark
of
wisdome
that
is
left
in
us
,
capable
of
better
things
,
and
fit
for
the
Image
of
God
:
yet
that
,
by
our
corruption
,
being
stripped
of
the
grace
it
had
in
the
creation
,
and
now
being
under
original
corruption
,
being
under
the
Law
of
sin
;
it
is
led
by
a
carnal
will
and
Imagination
,
and
by
sense
,
and
is
ruled
by
them
.
So
that
that
which
should
rule
all
,
is
ruled
by
base
,
earthly
things
.
The
soul
of
man
while
we
live
here
is
between
things
better
then
it self
,
The
Soul
placed
between
good
and
evil
.
and
worse
then
it self
,
meaner
then
it self
.
Now
by
corruption
it
cleaves
to
things
meaner
then
it self
,
it
is
witty
to
devise
them
,
it
is
willing
to
chuse
them
,
it
delights
in
them
,
it
bathes
it self
in
them
:
so
that
whereas
it
should
rule
the
body
,
the
body
and
the
lower
parts
rule
the
soul.
When
it
yields
to
that
which
is
better
then
it self
,
to
the
sanctifying
Spirit
of
God
,
and
to
the
Word
of
God
,
and
is
cloathed
with
the
Image
of
God
,
when
it
yields
to
better
things
,
then
they
raise
it
to
a
degree
of
excellency
even
above
it self
when
it
was
at
the
best
:
for
a
man
that
is
in
Christ
,
that
hath
the
Image
of
Christ
upon
him
(
in
some
sort
)
is
better
then
Adam
was
in
innocency
;
his
estate
is
more
sure
:
and
the
dignity
he
is
advanced
to
by
Christ
is
greater
then
he
should
have
had
if
he
had
stood
still
in
Adam
.
This
is
the
condition
of
the
soul
:
an
excellent
creature
,
it
is
capable
of
the
Image
and
likenesse
of
Christ
,
and
of
God
,
capable
of
all
grace
.
Again
,
if
it
submit
it self
to
base
creatures
,
it
becomes
even
as
them
;
and
therefore
men
are
called
the
world
,
they
are
called
flesh
,
they
are
called
after
that
which
leads
them
:
the
very
soul
it self
(
as
it
were
)
is
flesh
.
For
as
the
very
body
of
a
holy
man
in
some
sort
is
spirit
;
and
every
thing
in
him
is
spirit
:
as
it
shall
be
at
the
day
of
Judgment
(
as
S.
Paul
saith
,
it
shall
be
raised
a
spiritual
body
:
because
it
shall
be
subject
to
the
motions
of
the
Spirit
of
God
in
all
things
:
and
it
shall
not
be
supported
by
bodily
meanes
.
Now
the
very
soul
is
bodily
and
carnal
:
such
a
degeneration
is
wrought
in
man
since
the
fall
:
he
makes
his
soul
that
was
given
to
guide
him
in
this
world
,
and
which
is
made
apprehensive
of
better
things
;
of
the
things
of
another
world
:
this
soul
he
makes
it
the
bawd
to
serve
his
base
lusts
and
pleasures
.
Not
in
fleshly
wisdome
.
Now
wisdome
is
a
middle
word
,
it
may
be
either
spiritual
,
or
carnal
,
as
the
man
is
in
whom
it
is
.
If
a
man
have
moral
honesty
in
him
,
and
good
Wisdome
according
as
the
man
in
whom
it
is
.
things
in
him
that
way
,
it
makes
him
a
good
Politician
,
a
wise
man
,
usefull
in
his
place
:
Though
he
be
not
a
sound
Christian
,
yet
he
may
be
a
wise
man
in
his
place
:
and
God
useth
such
kind
of
men
in
the
world
,
and
they
have
their
reward
here
,
they
are
advanced
,
&c.
But
if
it
light
in
a
divellish
nature
,
in
a
crooked
oblique
nature
,
then
it
is
malicious
divellish
wisdome
.
And
,
note
this
by
the
way
.
All
men
that
have
flesh
in
them
,
have
All
carnal
men
have
not
fleshly
wisdome
.
not
fleshly
wisdome
:
for
some
are
carried
with
the
flesh
,
with
the
rage
of
fleshly
lusts
,
as
the
swine
in
the
Gospel
were
carried
headlong
into
the
Sea
,
they
are
carried
by
their
lusts
to
hell
,
as
your
common
swaggerers
,
and
roarers
:
that
so
they
may
escape
the
danger
of
the
Lawes
,
they
care
not
for
God
nor
man
;
irregular
wild
persons
.
These
have
flesh
,
they
are
ruled
by
the
flesh
,
but
they
have
not
so
much
as
fleshly
wisdome
:
for
they
take
courses
to
overthrow
themselves
in
the
world
,
to
overthrow
their
names
,
and
their
bodies
and
all
.
They
have
not
so
much
as
policy
in
them
,
their
lusts
so
reign
in
them
.
Such
wretches
we
have
oft-times
amongst
us
that
think
themselves
some
body
,
but
they
have
not
so
much
as
Carnal
wisdome
in
them
to
carry
themselves
better
then
a
Devill
.
Now
,
in
other
men
the
flesh
hath
a
wisdome
that
carries
them
not
after
this
fashion
;
but
it
whets
their
wits
,
and
they
are
as
bad
in
another
kind
.
As
,
take
the
same
man
,
when
he
is
young
he
is
carried
by
his
brutish
lusts
,
without
any
wisdome
at
all
,
even
as
the
hurry
of
his
lusts
carry
him
,
and
transport
him
:
when
he
growes
old
he
is
carried
subtilly
with
the
wisdom
of
the
world
.
He
is
alway
under
lusts
,
alway
under
the
flesh
:
when
he
is
young
he
is
carried
with
base
lusts
;
and
when
he
is
old
he
is
under
the
flesh
,
and
fleshly
wisdome
still
;
he
is
carried
with
slavish
covetousnesse
to
the
world
,
as
formerly
he
was
subject
to
base
lusts
in
his
youth
:
all
this
is
naught
.
Where
these
differ
in
the
subject
,
in
the
person
usually
the
base
lust
serves
the
witty
:
those
that
are
carried
with
base
lusts
,
they
are
subject
,
and
inthralled
,
and
over-ruled
by
those
that
are
carried
with
the
wisdome
of
the
flesh
.
As
your
subtile
men
,
your
Usurers
,
and
subtile
oppressours
,
great
witty
men
,
they
make
other
men
serviceable
to
their
turn
,
other
men
are
slaves
to
them
.
But
to
come
nearer
that
that
I
mean
to
stand
on
.
My
Conversation
hath
not
been
in
fleshly
wisdome
.
You
may
see
by
the
Coherence
(
which
I
will
not
dwell
on
)
what
to
judge
of
fleshly
wisdome
.
Fleshly
wisdome
is
,
where
there
is
no
simplicity
nor
sincerity
:
because
he
opposeth
them
here
.
Where
fleshly
wisdome
is
,
there
is
neither
simplicity
nor
Observ.
Fleshly
wisdome
where
there
is
not
sincerity
.
sincerity
.
For
take
a
subtile
wise
man
,
he
is
all
out-side
,
and
there
is
no
simplicity
in
him
.
He
that
is
not
wise
to
God
,
but
to
the
world
,
he
wraps
himself
in
ceremonies
in
matters
of
Religion
,
and
studies
the
out-side
of
things
to
approve
himself
to
the
world
,
and
to
attain
his
own
ends
;
but
there
is
no
simplicity
or
sincerity
:
he
that
is
wise
to
the
world
hath
no
respect
to
God
.
Sincerity
hath
an
eye
to
God
;
and
a
sincere
man
as
far
as
he
is
sincere
hath
an
eye
to
God
,
and
he
doth
this
and
that
because
God
seeth
him
,
and
because
God
is
leased
with
it
:
but
he
that
works
according
to
fleshly
wisdome
,
he
hath
aimes
contrary
and
distinct
to
that
:
therefore
the
Apostle
saith
,
We
walk
in
the
sincerity
of
God
,
(
as
it
is
in
the
original
)
and
not
according
to
fleshly
wisdome
.
So
you
may
know
from
the
opposition
,
that
fleshly
wisdome
is
where
there
is
no
sincerity
.
Where
there
is
no
love
to
God
or
to
men
,
There
is
no
simplicity
,
all
is
for
shew
;
and
where
there
is
all
for
shew
,
there
is
double
carriage
,
not
in
simplicity
aiming
at
Gods
glory
;
there
is
fleshly
wisdome
.
That
for
the
Connexion
.
But
the
point
of
Doctrine
proper
to
the
place
is
this
,
That
Gods
Children
have
another
manner
of
rule
to
live
by
then
the
world
:
the
rule
Doctr.
Gods
Children
no●…
ruled
by
fleshly
wisdome
.
that
a
godly
wise
man
goeth
by
,
is
not
fleshly
wisdom
.
A
man
that
looks
for
any
joy
,
that
lookes
to
be
in
the
blessed
estate
that
Saint
Paul
here
was
in
,
he
must
not
be
ruled
by
fleshly
wisdome
.
Our
Conversation
(
saith
he
)
in
the
World
hath
not
been
in
fleshly
wisdome
.
Saint
Paul
no
question
but
he
had
flesh
in
him
,
and
likewise
he
had
fleshly
wisdome
:
because
flesh
is
in
all
parts
,
and
it
mingles
it self
with
all
graces
.
In
the
understanding
there
is
light
and
darknesse
,
in
the
will
there
is
rebellion
and
pliablenesse
to
God
:
So
Saint
Paul
had
the
stirrings
of
fleshly
wisdome
in
him
.
When
he
was
in
danger
,
no
doubt
but
the
flesh
would
stir
in
him
,
you
may
avoid
it
by
shifts
if
you
will
.
And
when
he
was
before
great
ones
,
you
may
flatter
and
betray
the
truth
if
you
will
.
No
doubt
but
Saint
Paul
,
as
he
expresseth
him
himself
,
Rom.
7.
as
he
had
a
conflict
in
himself
in
other
regards
:
so
there
was
a
conflict
between
wisdome
,
and
wisdome
:
the
wisdome
of
the
flesh
did
stirre
against
the
wisdome
of
the
Spirit
.
I
but
it
is
one
thing
to
have
fleshly
wisdome
in
us
,
and
it
is
another
thing
to
make
it
our
rule
.
It
is
one
thing
to
have
flesh
in
us
,
and
another
thing
to
be
in
the
flesh
,
as
the
Scripture-phrase
is
.
This
conflict
wondrously
afflicted
Saint
Paul
,
no
doubt
but
it
was
one
sharp
conflict
.
No
question
but
carnal
wisdome
set
S
Paul
to
shift
for
himself
many
times
,
but
by
the
power
of
the
Spirit
he
checked
it
and
kept
it
under
;
it
was
not
his
rule
.
Now
the
reasons
of
this
Doctrine
(
That
the
godly
guide
not
themselves
by
fleshly
wisdome
,
which
hath
worldly
aimes
,
and
carnal
means
to
bring
those
aimes
to
passe
,
)
they
are
:
First
,
Because
Gods
Children
will
not
cherish
that
in
them
,
and
make
Reason
1.
It
is
Gods
enemy
.
that
their
rule
which
is
contrary
to
God
,
which
is
enmity
to
God
:
but
this
carnal
wisdome
which
proules
for
the
world
,
and
looks
for
ease
,
and
profit
,
and
pleasure
,
it
is
enmity
to
God
,
Rom.
8
6
,
7
,
8.
the
Apostle
proves
it
at
large
.
They
being
subject
to
God
,
Children
of
God
;
being
under
him
in
all
kind
of
subjection
,
as
servants
,
as
Children
,
as
spouses
,
they
will
not
cherish
that
which
is
rebellion
to
God
,
which
is
not
subject
to
God
,
neither
can
be
:
as
we
may
say
,
a
Papist
that
is
Jesuited
,
he
is
neither
a
good
Subject
,
nor
can
be
:
so
the
wisdome
of
the
flesh
neither
is
it
subject
to
God
,
nor
can
be
subject
;
in
the
nature
of
it
,
it
is
rebellion
.
It
is
Gods
enemy
,
it
withstands
all
the
Articles
that
he
hath
given
us
to
believe
:
fleshly
wisdome
hath
some
opposition
against
all
truth
;
it
opposeth
every
command
that
God
gives
us
to
obey
:
there
is
something
in
flesh
and
blood
to
withstand
every
command
:
it
is
the
greatest
enemy
that
God
hath
.
And
as
it
is
an
enemy
to
God
,
so
it
is
to
us
;
it
is
contrary
to
our
good
;
2.
It
is
our
enemy
.
It
is
death
,
the
wisdome
of
the
flesh
,
Rom.
8.
Saith
the
Apostle
,
Rom.
7.
The
flesh
deceived
me
,
and
slew
me
.
There
is
no
wise
man
will
cherish
that
which
is
death
,
and
which
is
Gods
enemy
,
and
his
own
too
.
The
wisdome
of
the
flesh
as
it
is
opposite
to
Gods
Spirit
,
a
rebel
,
and
an
enemy
to
him
:
so
it
is
death
to
a
Christian
,
and
therefore
be
will
not
frame
his
course
of
life
by
it
.
It
brings
us
to
eternal
death
,
it
betrayes
us
to
Satan
.
Sampson
could
have
had
no
harm
,
had
not
Dalilah
betrayed
him
:
so
the
Devil
could
not
hurt
us
,
unlesse
it
were
for
fleshly
widome
:
the
Devil
is
not
such
an
enemy
to
a
man
as
his
own
fleshly
wisdome
.
Again
,
a
Christian
knowes
that
as
it
is
contrary
to
God
,
and
contrary
to
his
good
;
so
it
is
base
and
unworthy
as
well
as
dangerous
.
It
is
base
Reason
2.
It
is
base
.
and
unworthy
for
a
Christian
,
that
is
an
heir
of
heaven
,
that
is
raised
to
be
a
Child
of
God
,
to
abase
his
wits
,
to
proule
for
the
world
;
how
base
and
unworthy
is
it
for
him
to
seek
the
things
below
that
is
born
again
to
an
inheritance
immortal
,
and
undefiled
,
that
is
reserved
for
him
in
Heaven
?
How
unworthy
is
it
for
him
that
hath
his
understanding
,
and
all
his
inward
parts
and
powers
dedicated
and
consecrated
to
God
,
to
make
his
understanding
a
bawd
for
the
base
purposes
of
the
flesh
?
The
high
indignity
of
the
thing
makes
the
Child
of
God
ashamed
to
be
ruled
by
the
flesh
,
to
prostitute
the
strength
of
his
soul
to
the
flesh
:
to
make
his
soul
that
should
carry
the
Image
of
God
,
to
carry
the
Image
of
the
Devil
:
to
make
his
wit
and
understanding
a
bawd
to
accomplish
earthly
things
which
God
hath
sanctified
to
attain
grace
and
comfort
in
this
world
,
and
to
live
as
a
Christian
should
do
,
that
he
may
die
with
comfort
,
and
enjoy
heaven
.
Again
,
Gods
Children
will
not
be
ruled
by
that
which
they
should
mortifie
and
subdue
;
but
this
wisdome
of
the
flesh
is
the
object
of
mortification
:
Reason
3.
They
must
mortifie
it
.
they
are
redeemed
from
it
.
A
Christian
as
he
is
redeemed
from
hell
,
and
damnation
,
so
he
is
redeemed
from
himself
;
he
is
redeemed
and
set
at
liberty
from
the
slavery
of
his
soul
to
Satan
,
to
the
world
,
and
worldly
projects
:
he
is
redeemed
from
the
base
conversation
he
was
in
before
.
What
hath
he
to
do
to
be
ruled
by
him
from
whom
he
is
redeemed
?
These
things
might
be
amplified
at
large
:
but
you
see
the
truth
evident
,
what
ground
a
Christian
hath
not
to
be
ruled
by
fleshly
wisdome
.
But
to
make
it
a
little
clearer
.
A
Christian
hath
no
reason
to
be
ruled
by
earthly
wisdome
:
for
the
yielding
to
it
doth
all
the
mischief
in
Reas.
4.
It
doth
all
the
mischief
in
the
world
.
the
world
;
it
is
the
cause
of
all
the
misery
in
the
world
,
unto
Christians
especially
.
God
catcheth
the
wise
in
their
own
〈◊〉
(
though
they
be
politick
and
wise
)
especially
if
a
Christian
give
way
to
carnal
politick
wisdome
,
God
will
universally
shame
him
.
I
never
knew
a
Christian
thrive
in
politick
courses
.
When
he
hath
secret
conveyances
for
the
world
,
God
crosseth
him
every
way
in
his
reputation
,
in
his
projects
and
purposes
.
But
consider
,
(
to
amplifie
that
which
I
gave
in
a
branch
before
)
what
It
hinders
from
good
.
reason
hath
a
Christian
to
be
ruled
by
fleshly
wisdome
,
when
it
hinders
him
from
all
that
is
good
,
if
he
yield
unto
it
,
and
keeps
him
in
imperfect
good
?
I
speak
especially
now
to
those
that
are
not
in
the
state
of
grace
.
What
reason
hath
any
one
of
you
to
be
ruled
by
fleshly
wisdome
,
when
it
keeps
you
in
the
state
of
unregeneracy
?
It
keeps
you
perhaps
in
some
good
,
but
it
is
imperfect
good
.
You
think
you
are
good
enough
,
and
that
all
is
sure
,
and
God
will
be
merciful
,
&c.
when
as
a
Reprobate
may
go
beyond
you
.
It
hinders
from
good
actions
with
pretences
:
for
fleshly
wisdome
will
tell
us
there
will
be
danger
:
you
shall
be
reproached
if
you
do
this
and
that
;
you
shall
be
accounted
thus
and
thus
,
and
run
into
obloquie
.
It
hinders
from
doing
good
,
There
is
a
Lion
in
the
way
;
it
forecasts
this
and
that
danger
,
it
keeps
us
in
imperfect
good
that
will
never
save
us
:
it
objects
dangers
:
the
sluggard
that
will
not
set
on
his
spirit
to
labour
;
he
thinks
himself
wondrous
wise
in
forecasting
dangers
;
Oh
,
I
shall
want
my self
,
&c.
It
dulls
and
distracts
us
in
good
:
he
that
hath
a
carnal
projecting
head
,
it
eats
up
his
soul
,
that
when
he
comes
to
pray
,
or
to
hear
,
or
to
meddle
with
spiritual
matters
,
the
marrow
and
strength
of
his
soul
is
eaten
up
with
carnal
projects
,
and
he
doth
things
by
halves
.
Nay
,
Carnal
Wisdome
as
far
as
it
is
in
us
unmortified
,
it
sets
it self
against
good
by
depraving
good
,
that
we
may
seem
to
be
mischievous
,
and
It
sets
it self
against
good
.
ill
,
and
wicked
with
reason
.
Men
are
loath
to
go
to
hell
without
reason
:
there
was
none
that
ever
went
to
hell
yet
without
wisdome
;
a
great
deal
of
wisdome
.
And
how
doth
their
wisdome
bring
them
to
hell
?
as
in
other
respects
,
(
which
I
named
before
)
so
in
this
,
it
whets
the
poysonfulnesse
of
their
nature
to
invent
,
and
to
raise
scandals
,
or
to
be
willing
to
take
scandals
when
they
are
offered
.
A
carnal
wise
man
when
he
knowes
that
such
a
degree
of
Religion
is
contrary
to
his
carnal
projects
,
he
fastneth
all
the
disgrace
on
it
that
he
can
,
that
he
may
be
the
lesse
observed
.
Religious
he
would
be
,
but
with
a
limitation
,
with
a
reservation
and
restraint
;
as
far
as
may
stand
with
his
carnal
projects
,
and
purposes
:
and
so
much
Religion
as
goes
beyond
that
,
and
discovers
him
to
be
false
,
and
halting
,
so
much
he
opposeth
.
The
wisdome
of
the
flesh
is
bitter
and
sharp
against
all
the
opposers
of
it
,
and
stirres
the
cursed
nature
of
man
to
the
opposing
of
that
which
is
contrary
to
it
.
Take
a
carnal
man
,
either
in
Magistracy
,
or
Ministery
;
if
he
be
not
humbled
with
pains
in
his
calling
,
and
with
the
Word
that
he
teacheth
:
what
doth
he
most
hate
in
the
world
?
what
doth
he
oppose
?
is
there
any
thing
but
saving
grace
?
is
there
any
thing
but
that
which
God
loves
most
,
and
which
is
best
for
his
soul
that
is
the
object
of
his
spight
,
and
of
his
poyson
and
malice
?
To
be
led
by
this
is
even
as
if
a
man
should
be
led
by
a
Pirate
,
by
a
thief
,
by
an
enemy
:
and
what
can
become
of
that
man
?
to
be
led
as
the
fool
to
the
stocks
,
as
Solomon
saith
:
he
is
in
the
way
of
death
:
There
is
a
way
that
seemeth
good
to
a
man
in
his
own
eyes
,
but
the
issues
of
it
are
death
,
saith
Solomon
;
and
that
is
the
way
that
carnal
wisdome
dictates
to
men
.
It
hinders
also
from
the
reforming
of
ill
:
Policy
overthrowes
policy
,
as
we
say
.
Policy
overthrowes
Common-Wealths
.
Tell
a
man
that
is
It
hinders
from
reforming
of
ill
.
in
place
,
You
ought
to
reform
this
abuse
,
and
that
abuse
:
he
is
ready
to
think
,
Oh
,
if
I
be
not
wary
,
others
will
enquire
into
my
life
too
,
and
find
me
out
.
So
this
cursed
policy
,
this
carnal
wisdome
,
it
makes
men
unfruitfull
in
their
places
,
by
forecasting
dangers
,
and
so
it
hinders
from
doing
good
,
and
from
reforming
grosse
abominations
and
abuses
.
So
,
it
hinders
from
suffering
when
God
calls
to
it
:
it
forecasts
;
if
you
be
Religious
,
you
must
suffer
,
it
will
bring
your
good
name
in
question
,
it
It
hinders
from
suffering
.
will
bring
your
life
in
question
,
it
will
hazard
your
estate
:
Whereas
indeed
all
the
world
is
not
worth
the
truth
of
God
,
and
a
man
loves
not
his
life
that
will
not
hate
it
in
such
a
case
;
if
it
come
to
case
of
confession
,
and
standing
for
the
truth
in
a
good
quarrel
.
But
here
fleshly
wisdome
objects
this
and
that
danger
:
as
we
see
in
Spira
and
others
.
And
thus
man
yielding
to
fleshly
wisdome
,
he
growes
desperate
at
length
.
There
are
two
men
in
a
man
(
as
it
were
)
there
is
the
flesh
and
the
spirit
.
The
flesh
saith
as
Job's
Wife
said
,
Curse
God
and
die
,
or
Blesse
God
and
die
,
read
it
whether
you
will
:
there
is
the
murmuring
part
in
the
crosse
,
that
bids
us
curse
God
:
and
as
Peter
said
unto
Christ
,
Oh
save
your selves
,
this
shall
not
befall
you
:
pity
your self
,
have
regard
of
your self
.
The
flesh
when
we
are
to
suffer
saith
as
Eve
to
Adam
,
as
Job's
wife
to
him
,
or
as
Peter
to
Christ
,
Oh
spare
your self
,
be
wise
,
be
wise
:
And
to
colour
the
matter
the
more
,
there
must
be
a
pretence
of
wisdome
:
when
as
it
is
the
greatest
folly
in
the
world
to
redeem
any
earthly
commodity
,
even
life
it self
,
with
the
cracking
of
conscience
,
with
the
breach
of
that
peace
which
passeth
understanding
,
and
perhaps
with
the
losse
of
our
soules
.
It
is
the
greatest
folly
in
the
world
:
it
is
to
be
penny
wise
,
and
pound
foolish
.
So
we
see
whensoever
we
are
about
to
suffer
,
carnal
wisdome
hinders
us
.
As
it
hinders
us
from
good
,
and
in
good
,
and
hinders
us
from
reforming
evil
;
and
in
suffering
when
we
are
called
to
it
:
So
it
provokes
us
to
evil
:
and
that
we
may
swallow
down
the
evil
with
the
greater
pleasure
,
and
more
deeply
,
it
colours
ill
with
good
.
We
may
It
provokes
to
evil
.
thank
this
politick
carnal
wisdome
,
that
truth
and
goodnesse
ever
goes
with
a
scratched
face
,
that
it
goes
under
disgrace
,
that
it
goes
in
a
contrary
habit
:
and
that
hypocrisie
goes
in
its
ruffe
,
in
its
colours
.
I
say
we
may
thank
carnal
wisdome
:
for
if
truth
were
presented
in
its
own
view
,
it
would
stirre
up
approbation
from
all
.
And
if
men
could
see
vice
,
and
wickednesse
uncased
,
if
they
could
see
it
in
its
own
hue
,
they
would
all
detest
it
.
Carnal
wisdome
sees
that
this
is
not
for
the
advancing
of
the
projects
it
hath
,
and
therefore
it
disgraceth
that
which
is
good
,
and
sets
false
colours
on
that
which
is
ill
.
I
say
,
it
stirres
up
to
ill
,
and
it
keeps
us
in
ill
.
Carnal
wisdome
saith
,
You
may
do
this
,
you
may
continue
thus
long
.
It
deceives
us
with
vain
hopes
It
keeps
in
ill
.
of
long
life
.
I
might
enlarge
the
point
.
You
see
then
what
reason
Gods
Children
have
,
not
to
be
ruled
by
fleshly
carnal
wisdome
.
By
the
way
,
let
me
give
this
caution
,
That
oftentimes
that
is
accounted
carnal
wisdome
that
is
not
.
The
weaker
sort
,
they
are
too
blame
oft-times
Carnal
wisdome
mistaken
.
to
lay
imputations
upon
those
that
God
hath
given
greater
gifts
to
;
and
they
account
that
carnal
wisdome
,
that
is
not
so
,
but
is
spiritual
prudence
.
I
must
needs
adde
that
caution
by
the
way
:
As
for
a
man
to
keep
his
mind
,
and
not
to
speak
against
evil
in
all
places
:
The
prudent
man
shall
keep
silent
,
saith
the
Prophet
.
The
times
,
and
the
place
may
be
such
,
that
the
prudent
man
may
keep
silence
,
it
is
best
to
do
so
.
And
likewise
to
be
cautelous
to
prevent
danger
so
far
as
it
may
be
without
breach
of
a
good
conscience
.
Saint
Paul
,
you
know
,
when
he
was
called
before
the
Sadduces
,
and
the
Pharisees
,
he
escaped
by
a
shift
,
it
was
not
a
sinful
shift
;
he
said
he
was
a
Pharisee
,
and
so
he
set
them
together
,
and
they
falling
into
contention
,
Saint
Paul
in
the
mean
time
escaped
.
Many
things
might
be
done
,
if
we
would
take
heed
of
carnal
wisdome
,
and
that
with
a
great
deal
of
wisdome
and
approbation
too
.
Jeroboam
might
have
settled
his
Kingdome
,
and
yet
he
need
not
have
set
up
the
two
Calves
in
that
cursed
policy
:
it
was
foretold
that
he
should
have
those
Tribes
,
but
he
would
be
wiser
then
God
,
and
he
would
devise
a
way
of
his
own
.
David
might
have
escaped
from
Achish
the
King
of
Gath
,
he
need
not
have
made
himself
a
fool
.
Achitophel
might
have
provided
well
for
himself
under
David
his
old
Master
,
he
need
not
have
proved
a
Rebel
.
There
is
nothing
that
Carnal
wisdom
doth
,
but
Heavenly
wisdome
will
do
it
better
if
men
could
light
on
it
;
and
God
would
give
them
better
successe
in
their
carriage
:
but
there
is
a
way
for
heavenly
prudence
(
I
say
,
)
and
that
must
not
be
accounted
carnal
wisdome
.
It
is
for
want
of
this
that
people
are
too
credulous
.
Gedaliah
,
he
trusted
Ground
of
Credulity
.
too
much
,
he
was
too
credulous
to
trust
,
considering
that
men
are
subject
to
infirmities
,
and
subject
to
falsenesse
:
it
is
good
to
be
doubtful
,
to
be
suspitious
sometimes
:
and
it
is
no
carnal
wisdome
neither
.
The
very
loadstone
of
a
lie
is
credulity
.
What
imboldens
people
to
deal
falsly
with
men
?
they
know
them
to
be
credulous
,
and
weak
,
they
will
believe
any
thing
.
But
for
the
most
part
the
errour
is
on
the
contrary
,
over
much
jealousie
.
Jealousie
:
Your
carnal
Politicians
are
over-jealous
:
Jealousie
is
good
,
suspition
is
good
,
considering
that
we
live
in
a
false
world
:
but
not
to
be
over-jealous
.
We
see
Herod
he
thought
,
Oh
,
Christ
is
born
;
and
out
of
Jealousie
he
kills
a
number
of
poor
Infants
,
and
his
own
among
the
rest
.
Alas
,
Christ
came
not
to
take
away
his
Kingdom
,
but
to
give
a
heavenly
Kingdome
.
So
the
Jewes
they
were
very
jealous
that
if
Christ
were
not
condemned
,
the
Romans
would
come
and
take
away
their
Kingdome
:
but
that
which
wicked
men
fear
,
out
of
such
jealousie
,
shall
come
upon
them
.
And
so
the
subtilest
,
and
most
divellish
men
in
late
times
that
grounded
the
persecution
of
the
poor
Protestants
,
upon
Jealousie
,
absurd
Jealousie
:
for
they
by
the
rules
of
their
Religion
walk
in
sincerity
,
it
ties
them
from
plotting
:
and
yet
out
of
fear
and
jealousie
,
they
excercised
a
world
of
cruelty
against
them
.
And
if
any
man
shall
but
consider
and
read
Stephen
Gardiner's
letters
(
a
man
of
a
divellish
jealousie
,
)
to
see
out
of
his
wit
he
projected
what
hurt
would
come
by
suffering
the
Gospel
to
remain
,
it
will
seem
strange
.
Alas
poor
man
,
the
Common-Wealths
beyond
the
Seas
,
and
our
own
Nation
never
prospered
better
then
by
entertaining
the
Gospel
:
yet
this
devillish
witted
man
,
whose
wit
was
set
,
and
sharpned
by
the
Devil
,
was
in
fear
and
jealousie
of
the
Gospel
.
And
God
usually
punisheth
it
this
way
,
that
those
subtile
heads
that
are
jealous
of
those
that
mean
them
no
harm
,
but
all
the
good
that
may
be
,
usually
,
they
are
over-credulous
in
another
kind
;
they
trust
those
that
deceive
their
trust
:
they
trust
those
that
the
weakest
,
the
very
dreggs
of
the
people
will
not
trust
:
they
trust
those
that
are
notoriously
false
.
God
strikes
their
brains
,
and
besots
them
,
that
they
trust
men
that
all
the
world
know
to
be
underminers
:
notwithstanding
where
they
should
trust
,
and
cast
themselves
into
the
bosome
of
their
true-hearted
friends
,
there
they
are
all
full
of
fear
and
jealousie
.
But
this
caution
by
the
way
.
You
see
the
thing
proved
,
that
Godly
men
when
they
give
their
names
to
God
,
they
ought
to
be
ruled
by
God
,
and
not
by
carnal
policy
,
or
fleshly
wisdome
;
you
see
the
reasons
of
it
.
The
Use
that
we
will
make
of
it
shall
be
to
stirre
us
up
to
imitation
of
the
blessed
Apostle
S.
Paul
.
I
speak
to
them
that
their
breeding
and
parts
Use.
To
disclaim
fleshly
wisdome
.
have
raised
many
of
them
I
hope
from
base
filthy
lusts
:
so
that
the
danger
is
now
of
fleshly
wisdome
.
The
Devil
is
more
in
the
brain
then
in
the
heart
,
as
he
said
of
a
Cursed
Politician
.
Many
men
have
the
Devil
in
their
head
:
he
is
not
altogether
in
the
heart
and
affections
,
but
in
the
brain
,
and
there
he
works
his
engines
;
and
politick
subtile
men
,
they
are
the
great
Engineers
of
Satan
,
and
that
which
he
cannot
do
by
himself
,
he
doth
it
by
them
.
Therefore
,
I
beseech
you
,
let
us
not
be
instrumental
to
Satan
,
who
was
the
first
authour
of
this
carnal
wisdome
:
for
by
his
temptation
we
offended
God
,
and
then
came
all
shifts
upon
it
.
You
see
what
shifts
came
presently
upon
Satans
temptation
.
Man
did
naturally
affect
wisdom
;
to
know
good
and
evil
:
what
wisdome
did
he
get
after
he
had
fallen
?
he
had
wisdome
to
flie
from
God
:
there
was
his
wisdome
,
to
run
from
God
:
so
all
the
wisdome
of
a
man
that
hath
not
grace
,
it
is
to
shift
,
to
run
away
from
God
,
and
to
have
helps
,
and
supports
against
God
.
A
foolish
thing
it
is
;
as
if
he
could
do
it
!
And
then
another
shift
of
Adam
was
to
cover
himself
with
fig-leaves
,
a
silly
shift
.
And
then
to
translate
his
fault
upon
another
.
So
,
this
shifting
of
carnal
wit
it
came
presently
upon
the
fall
.
Take
heed
therefore
of
carnal
wisdome
,
it
is
divellish
:
presently
upon
yielding
to
the
temptation
of
the
Devil
it
came
in
.
And
that
you
may
not
make
it
your
rule
,
and
live
by
carnal
wisdome
;
Consider
seriously
what
I
said
before
,
how
it
hinders
you
from
all
that
is
good
;
how
it
hinders
you
from
reforming
that
which
is
ill
in
your
places
and
callings
.
How
it
stirres
up
to
all
that
is
ill
.
How
it
stirres
you
up
to
cover
ill
:
it
teaches
you
wit
to
do
ill
,
and
to
cover
ill
when
it
is
done
.
As
we
see
in
David's
adultery
,
what
a
deal
of
wit
there
was
to
practise
it
:
And
then
what
a
many
windings
and
turnings
there
were
to
cover
it
:
but
God
laid
him
open
,
and
brought
him
to
shame
in
this
world
,
being
a
good
man
.
And
as
I
said
,
Who
will
be
ruled
by
his
enemy
?
If
a
man
be
on
the
land
,
and
be
ruled
by
a
thief
that
will
lead
him
out
of
his
way
,
it
is
extremity
of
sottishnesse
.
Or
if
he
be
on
the
Sea
,
and
be
guided
by
a
Pirate
,
what
good
can
come
to
that
man
that
is
ruled
by
those
that
seek
his
ruine
?
Now
if
a
man
be
ruled
by
carnal
wisdome
,
he
is
ruled
by
his
enemy
:
and
if
all
the
enemies
in
the
world
should
plot
to
do
a
man
that
mischief
,
that
his
own
head
and
carnal
wit
doth
him
;
he
would
cry
out
of
them
.
In
Jer.
47.
Thy
wisdome
hath
made
thee
to
rebel
.
It
is
wisdome
that
makes
men
to
rebel
against
God
;
too
much
trusting
to
tricks
and
shifts
of
carnal
wisdome
,
it
makes
men
take
contrary
courses
to
God
,
and
so
provoke
him
.
Are
we
wiser
then
he
?
are
we
stronger
then
he
?
Doth
he
not
daily
,
and
continually
make
those
the
butts
of
his
displeasure
and
wrath
,
that
adventure
their
wisdome
and
policy
against
his
wisdome
?
Yes
surely
,
God
delights
to
catch
the
wise
in
their
own
craftinesse
:
he
delights
to
overturn
the
builders
of
Babel
:
It
is
but
a
building
of
Babel
to
reare
any
thing
by
politick
wisdome
contrary
to
the
rules
of
religion
,
and
contrary
to
the
practice
of
piety
;
to
doe
any
thing
against
conscience
and
honesty
:
to
doe
any
thing
against
the
truth
by
politick
shifts
,
it
is
to
build
a
Babel
that
will
fall
upon
our
own
heads
.
It
is
like
the
foolish
fire
that
leads
a
man
out
of
his
way
.
This
foolish
fire
of
carnall
wisdome
,
it
leads
men
to
hellish
strength
:
it
makes
them
forsake
Gods
light
and
the
light
of
his
Spirit
and
Word
,
and
follow
a
false
light
of
their
own
Imagination
and
invention
.
And
therefore
you
see
what
the
Prophet
Isay
saith
of
the
people
that
were
in
those
times
,
Isay
50.
that
did
much
plod
in
tricks
of
policy
,
Behold
,
all
ye
that
kindle
a
fire
,
that
compasse
your selves
about
with
sparks
:
walk
in
the
light
of
your
fire
and
in
the
sparks
that
ye
have
kindled
:
this
ye
shall
have
of
my
hand
,
ye
shall
lie
down
in
sorrow
,
So
,
consider
this
,
it
falls
out
oft-times
,
that
God
suffers
a
man
to
walk
in
the
light
of
his
owne
fire
that
he
hath
kindled
,
and
in
his
own
comforts
:
he
will
have
comforts
and
a
distinct
way
from
Gods
wayes
:
and
he
will
have
distinct
rules
from
Gods
rule
:
well
,
well
,
you
have
kindled
a
fire
,
walk
in
the
light
of
your
own
fire
,
but
be
sure
you
shall
lie
down
in
sorrow
.
It
is
the
greatest
judgement
that
God
can
shew
in
this
world
,
to
give
us
A
great
Judgement
to
begiven
up
to
our selves
.
up
to
our
own
wits
,
to
our
own
devices
:
for
we
shall
wind
and
turn
,
and
work
our
own
ruine
.
And
that
is
the
hell
of
Hell
in
hell
,
when
the
soul
there
shall
think
with
it self
,
I
brought
my self
hither
;
God
will
be
exceedingly
justified
when
men
by
their
own
wit
shall
damne
themselves
.
When
God
hath
revealed
to
man
,
&
taught
them
,
this
is
the
way
,
O
man
,
I
have
shewed
thee
what
is
good
,
and
what
doth
the
Lord
require
of
thee
;
he
hath
revealed
it
in
his
Word
,
doe
this
,
and
doe
that
,
and
he
hath
given
conscience
to
help
;
and
yet
out
of
policie
to
contrive
thy
own
pleasures
,
and
profits
,
and
advantages
in
the
world
,
thou
hast
done
the
contrary
.
When
a
mans
soul
shall
reason
thus
:
My
owne
wit
brought
me
hither
,
I
am
damned
by
wit
,
I
am
damned
by
policie
:
a
poore
policy
it
is
that
brings
a
man
to
damnation
.
Therefore
we
should
beg
of
God
above
all
things
,
that
he
would
not
deliver
us
up
to
our selves
.
As
Saint
Austin
hath
a
good
speech
,
Lord
,
August
.
free
me
from
my self
,
from
my
own
devices
and
policy
.
The
divell
himself
is
not
such
an
enemie
(
as
I
said
)
as
our
own
carnal
wit
:
for
it
is
that
that
betrayes
us
to
Satan
:
Satan
could
do
us
no
harm
,
unlesse
he
had
a
friend
within
us
.
Therefore
beg
of
God
above
all
things
,
Lord
,
give
me
not
up
to
my
own
brain
,
to
my
own
devices
:
(
for
man
is
a
beast
by
his
own
knowledge
)
but
let
thy
wisdome
,
and
thy
will
be
my
rule
.
Again
,
if
so
be
that
we
ought
not
to
make
this
carnal
fleshly
wisdome
Use
2.
the
rule
of
our
life
,
then
let
us
have
a
negative
voyce
ready
presently
for
it
:
whensoever
we
find
any
carnal
suggestion
in
our
hearts
,
say
nay
to
it
presently
,
deny
it
presently
:
have
a
jealousie
presently
when
any
plot
ariseth
that
is
not
warrantable
by
the
Word
of
God
,
and
that
is
contrary
to
conscience
,
and
to
simplicity
and
sincerity
,
presently
deny
it
;
consult
not
with
flesh
and
blood
,
as
Saint
Paul
saith
of
himself
,
Gal.
1.
I
consulted
not
with
flesh
and
blood
.
And
when
you
have
any
thing
to
do
,
(
Considering
that
this
is
not
the
rule
you
are
to
live
by
,
)
or
when
you
have
any
thing
to
resist
;
when
you
have
any
thing
to
suffer
.
Consider
what
God
requires
;
consider
what
is
for
the
peace
of
conscience
:
consider
what
is
for
the
good
of
your selves
,
and
for
the
good
of
the
Church
:
consult
with
these
advisers
,
with
these
intelligencers
,
and
not
with
flesh
and
blood
.
Consider
not
what
is
for
your
profit
,
for
your
pleasure
,
for
your
ease
:
but
resolve
against
them
.
Get
the
truth
of
God
so
planted
in
your
hearts
,
that
it
may
carry
you
through
all
these
impediments
,
and
all
these
suggestions
whatsoever
.
And
because
we
cannot
do
this
without
a
change
,
we
cannot
have
a
disposition
contrary
to
carnal
wisdome
without
a
change
:
(
for
except
a
To
get
our
hearts
changed
.
man
be
born
anew
,
except
he
be
a
new
creature
,
he
cannot
have
holy
aimes
:
)
you
must
labour
therefore
more
and
more
to
have
the
spirit
of
your
mind
renewed
,
and
to
grow
in
assurance
of
a
better
estate
:
for
what
makes
men
carnally
to
project
for
this
world
?
they
are
not
sure
of
a
better
.
They
reason
thus
with
themselves
,
It
may
be
I
may
have
heaven
,
it
may
be
not
;
I
am
sure
of
the
pleasures
present
,
of
the
profits
present
,
(
although
alas
,
it
be
but
for
a
short
time
:
)
whereas
if
thy
soul
were
enlightned
with
heavenly
light
,
and
thou
wert
convinced
of
the
excellent
estate
of
Gods
Children
in
this
world
in
the
state
of
grace
;
That
a
Christian
is
incomparably
above
all
men
in
the
first-fruits
of
heaven
,
in
the
peace
of
conscience
,
and
joy
in
the
Holy
Ghost
:
which
is
above
all
prosperity
,
and
all
profit
whatsoever
.
And
that
in
heaven
(
which
is
above
our
capacity
and
reach
)
every
way
they
shall
be
happy
:
if
men
were
convinced
of
this
,
certainly
they
would
not
prostitute
their
pates
to
work
so
worldly
.
If
they
were
sure
of
heaven
,
they
would
not
so
plod
for
the
earth
.
Let
us
therefore
labour
to
grow
daily
in
the
assurance
of
salvation
,
beg
Get
assurance
of
salvation
.
of
God
his
Spirit
to
have
your
minds
enlightned
.
And
withal
(
to
joyn
both
together
)
to
see
the
vanity
of
all
earthly
things
,
which
set
carnal
wisdome
on
work
.
For
first
,
outward
things
they
work
See
the
vanity
of
earthly
thingse
upon
the
sense
,
upon
the
outward
man
:
profits
and
pleasures
are
outward
things
,
and
therefore
they
work
upon
sense
,
they
work
upon
opinion
:
in
opinion
they
be
so
(
as
indeed
worldly
things
are
more
in
opinion
then
in
truth
)
.
A
carnal
worldly
man
,
he
thinks
poverty
a
hell
,
he
thinks
it
is
such
a
misery
:
it
is
not
so
.
Labour
to
have
a
right
judgmenr
of
the
things
of
the
earth
that
set
carnal
wisdome
on
work
,
to
avoid
poverty
,
to
avoid
suffering
for
a
good
cause
.
The
Devil
inflames
fancy
;
fancy
thinks
it
is
a
great
hurt
to
be
in
poverty
;
fancy
thinks
it
is
a
great
good
to
be
in
honour
,
to
be
in
credit
,
to
have
great
place
,
that
other
men
may
be
beholding
to
us
.
Alas
,
get
a
sanctified
judgment
to
see
what
these
things
be
that
set
our
wits
on
work
.
What
are
all
these
things
?
Vanity
,
and
vexation
of
spirit
.
Let
our
meditations
walk
between
these
two
;
often
think
of
the
excellent
estate
of
a
Christian
in
this
world
,
and
in
the
world
to
come
;
and
that
will
set
heavenly
wisdome
on
work
,
it
will
make
you
plot
,
and
be
politick
for
heaven
.
And
then
withall
see
the
vanity
of
all
other
things
,
of
pleasures
,
and
honours
,
and
profits
,
and
whatsoever
,
that
we
may
not
prostitute
our
soules
to
them
which
are
worse
then
our selves
;
that
our
soules
may
not
set
themselves
on
work
to
project
and
proule
for
these
things
that
are
worse
then
themselves
.
Let
this
be
your
daily
practice
;
the
meditation
of
these
two
things
is
worthy
to
take
up
your
cogitations
every
day
:
To
consider
the
vanity
,
the
vexation
,
and
uncertainty
that
accompanies
all
these
things
,
when
you
have
got
them
:
as
we
see
in
Ahab
,
when
he
had
gotten
the
Vineyard
.
Besides
the
vanity
of
th●…
,
consider
how
you
have
gotten
them
,
and
how
miserable
will
you
judge
your selves
presently
?
How
doth
God
meet
with
the
carnal
wits
of
men
in
the
attaining
of
things
?
The
wicked
man
shall
not
roast
that
which
he
took
in
hunting
.
He
hunted
after
preferment
,
he
hunted
after
riches
,
to
scrape
a
great
deal
for
his
posterity
:
how
doth
God
deal
with
such
?
he
overthrowes
them
utterly
:
and
his
posterity
perhaps
they
spoyl
all
:
Himself
roasted
not
that
which
he
took
in
hunting
.
Ahab
got
much
by
yielding
to
the
carnal
wisdome
of
Jezabel
,
Hast
thou
gotten
,
and
also
taken
possession
?
What
became
of
Ahab
with
all
his
plots
and
devices
?
Achitophel
and
others
God
may
give
them
successe
for
a
while
,
but
afterward
he
gives
them
the
overthrow
.
Herod
,
he
had
successe
a
while
in
killing
of
James
,
and
therefore
he
thought
to
work
wisely
and
get
Peter
too
;
God
struck
him
with
Worms
.
Pharaoh
in
the
overthrow
of
Gods
people
,
saith
he
,
Let
us
work
wisely
.
How
wisely
?
they
were
overthrown
and
drowned
themselves
:
their
wisdome
brought
them
into
the
middest
of
the
Sea
:
Consider
the
vanity
of
earthly
things
.
And
then
consider
how
just
it
is
with
God
to
crosse
them
either
in
their
own
time
;
as
the
rich
fool
in
the
Gospel
,
when
he
had
riches
for
many
yeares
,
This
night
shall
they
take
away
thy
soul.
That
we
may
not
walk
according
to
the
false
rules
of
fleshly
wisdome
,
let
us
oft
think
of
these
things
.
And
to
adde
another
thing
out
of
the
Text
;
You
see
here
that
S.
Paul
Not
to
walk
by
fleshly
wisdome
breeds
joy
.
rejoyced
in
this
,
That
his
conscience
could
witnesse
that
he
had
not
walked
in
fleshly
wisdome
:
so
if
you
do
not
walk
according
to
the
rules
of
fleshly
wisdome
,
you
shall
have
this
benefit
,
your
conscience
shall
glory
in
it
.
To
make
it
clear
to
you
:
Take
in
your
thoughts
,
a
Politician
upon
his
Death-bed
that
hath
striven
so
much
for
riches
,
that
hath
striven
to
root
himself
by
policy
,
to
attain
to
such
and
such
places
,
to
obtain
his
pleasure
and
delights
in
the
world
:
what
glory
,
what
comfort
hath
he
in
this
?
There
is
nothing
more
opposite
to
comfort
then
plotting
:
for
,
as
I
said
before
when
I
spake
of
simplicity
,
the
more
will
there
is
,
the
more
deliberation
and
plotting
there
is
in
sin
,
the
more
is
the
sin
;
because
it
is
done
cooly
,
as
we
say
:
so
of
all
persons
usually
(
if
their
wits
be
their
own
)
the
greatest
plotters
die
most
desperately
.
For
then
their
conscience
tells
them
,
that
they
have
set
their
wits
on
the
rack
,
to
do
this
mischief
,
and
that
mischief
,
and
here
his
comfort
is
cooled
,
his
peace
of
conscience
is
broken
.
What
comfort
can
there
be
,
when
that
which
he
sinned
for
,
that
which
he
broke
the
peace
of
his
conscience
for
,
that
is
gone
,
and
he
must
be
taken
and
hurried
away
from
that
;
but
the
wound
of
conscience
,
the
crack
of
conscience
that
remains
for
ever
:
when
he
shall
think
,
That
for
which
I
sinned
is
vanished
,
but
my
terrour
abides
for
ever
?
A
man
therefore
that
walks
after
the
rules
of
fleshly
wisdome
,
he
can
never
say
with
S.
Paul
,
I
rejoyce
.
But
on
the
contrary
,
let
a
man
be
able
to
witnesse
to
himself
,
as
S.
Paul
could
:
At
such
a
time
my
fleshly
subtle
wisdome
would
have
discouraged
me
from
doing
good
:
and
the
wisdome
of
flesh
and
blood
in
others
would
have
discouraged
me
from
reforming
such
and
such
abuses
;
but
I
knew
it
was
my
duty
,
and
I
did
it
;
here
now
is
comfort
.
At
such
a
time
I
was
moved
to
such
evil
by
flesh
and
blood
in
my self
,
or
perhaps
in
others
(
as
a
man
shall
never
want
the
Devil
in
his
friends
:
the
Devil
comes
to
us
in
our
nearest
friends
,
)
but
I
had
the
grace
to
withstand
it
:
I
was
not
led
by
such
,
and
such
rule●…
by
my
acquaintance
,
or
by
my
own
devices
;
but
I
had
grace
to
resist
such
motions
:
What
a
wondrous
comfort
is
this
?
There
is
nothing
so
sharp
in
conflict
as
this
,
To
resist
Carnal
wisdome
,
it
is
the
shrewdest
temptation
that
is
from
carnal
wisdome
:
and
as
the
Temptation
is
the
strongest
,
so
the
comfort
is
answerable
.
When
Jezabel
shall
be
offered
with
her
inticements
,
with
her
colours
,
with
her
paint
;
and
a
man
can
dash
her
in
pieces
,
and
cast
her
out
of
the
window
,
when
a
man
can
maintain
sincerity
and
honesty
,
what
a
comfort
is
this
?
The
greater
,
and
stronger
the
temptation
is
that
is
resisted
,
the
more
is
the
comfort
,
when
we
come
to
yield
our
soules
to
God
,
when
we
come
to
our
account
.
Therefore
be
not
discouraged
,
when
you
are
set
upon
by
Carnal
wisdome
,
by
strong
reasons
of
others
,
or
subtle
reasons
of
your
own
:
is
it
against
the
rule
?
is
it
against
Conscience
?
is
it
against
the
Word
?
withstand
it
:
that
which
is
sharpest
in
the
conflict
,
will
be
sweetest
in
the
comfort
.
Again
,
if
so
be
that
Carnal
,
fleshly
,
worldly
wisdome
(
for
it
is
all
one
,
To
repent
of
carnal
devices
.
for
the
flesh
is
led
by
the
world
,
and
both
co●…spire
together
,
and
hold
correspondence
to
betray
the
soul
,
if
it
)
be
such
an
enemy
,
that
it
hinders
our
joy
,
and
comfort
,
and
that
it
ever
we
will
jo●…
we
must
not
be
led
by
carnal
wisdome
:
Then
we
ought
in
our
daily
courses
to
repent
,
not
onely
of
grosse
sins
,
but
to
repent
even
of
carnal
devices
,
and
carnal
designs
.
Why
?
It
is
the
motion
,
and
the
counsel
of
Gods
enem●…
,
and
of
our
enemy
:
therefore
as
Davia
,
Psalr
37.
and
Psal
7●…
.
when
fleshly
wisdome
did
suggest
to
him
carnal
motions
o●…
doubting
of
the
providence
of
God
,
that
he
began
to
think
well
of
the
waies
of
the
wicked
,
that
they
prospered
that
were
led
altogether
by
fleshly
wisdome
;
he
censures
himself
,
(
it
is
the
drift
of
both
Psalmes
)
So
foolish
was
I
,
and
as
a
beast
before
thee
.
As
indeed
,
Man
is
a
beast
by
his
own
knowledge
,
as
Jeremy
saith
.
For
all
carnal
men
sympathize
either
with
beasts
in
base
lusts
,
or
else
with
Devils
in
politick
lusts
;
either
they
are
like
Devils
,
subtle
,
or
like
beasts
,
brutish
in
all
their
courses
.
Therefore
when
any
base
thought
,
opposite
to
the
Majestie
of
God
,
and
his
Truth
,
and
to
the
Spirit
of
God
moving
our
hearts
,
ariseth
in
our
hearts
,
think
,
This
is
the
motion
of
mine
enemy
,
of
an
enemy
that
lurks
in
my
bosome
,
of
Godsenemy
,
of
a
Traitor
:
let
us
renounce
it
,
and
be
abased
,
and
censure
our selves
for
it
,
as
holy
David
did
,
So
foolish
was
I
,
&c.
Crush
all
thoughts
,
and
devices
of
carnal
wisdome
in
the
beginning
.
We
see
that
the
Godly
,
they
ought
not
,
nor
do
not
lead
their
lives
by
fleshly
wisdome
:
nay
,
take
it
in
the
best
sense
;
take
it
for
the
rules
of
reason
:
they
do
not
lead
their
lives
altogether
by
the
light
of
nature
,
but
only
Gods
Children
not
led
onely
by
the
rules
of
reason
.
in
those
things
wherein
the
light
of
nature
,
and
reason
may
be
a
Judge
.
For
the
light
of
reason
,
the
principle
of
reason
,
is
given
us
as
a
candle
in
the
dark
night
of
this
world
,
to
lead
us
in
Civil
,
and
in
common
actions
,
and
it
hath
its
use
:
but
yet
natural
reason
it
becomes
carnal
reason
in
a
man
that
is
carnal
;
All
things
are
impure
to
him
that
is
impure
,
even
his
very
light
is
darknesse
.
Not
that
the
light
of
nature
,
and
that
reason
(
which
is
a
part
of
the
Image
of
God
)
is
in
it self
evil
;
it
is
good
in
it self
,
but
the
vessel
taints
it
.
Those
that
have
great
parts
of
learning
,
that
have
great
wits
,
and
helps
of
learning
as
much
as
may
be
,
what
do
they
?
they
trust
in
them
,
and
so
they
stain
them
.
Therefore
Luther
was
wont
to
say
,
Good
works
are
good
,
but
to
trust
in
good
works
is
damnable
.
So
nature
,
and
reason
,
and
learning
they
are
good
in
themselves
;
but
trusting
in
them
they
become
carnal
,
when
a
man
neglects
better
rules
for
them
;
when
men
scorn
Religion
(
as
your
Politicians
usually
do
,
)
then
naturall
reason
in
regard
of
this
tainture
it
becomes
Carnal
.
Not
with
fleshly
wisdome
,
or
not
with
natural
wisdom
,
as
it
is
a
higher
rule
of
life
.
What
then
shall
become
of
a
Christian
when
he
hath
renounced
that
Christians
renouncing
fleshly
wisdome
,
have
a
better
guide
.
which
is
in
him
by
nature
?
when
he
hath
denied
his
wit
,
and
his
will
?
when
he
hath
renounced
a
bad
guide
,
shall
he
have
no
guide
at
all
?
Yes
;
For
a
man
is
never
lawlesse
,
he
is
alwayes
under
some
guide
or
other
:
a
man
is
alway
under
one
Kingdome
or
other
:
when
he
ceaseth
to
be
under
the
Kingdom
of
Satan
,
he
comes
under
the
Kingdom
of
Christ
;
and
when
he
is
not
led
by
the
flesh
,
he
is
led
by
the
Spirit
.
Gods
Children
when
they
have
renounced
natural
,
carnal
wisdome
,
they
have
not
renounced
all
wisdome
;
they
are
wise
still
:
but
they
are
wise
by
a
supernatural
light
,
they
are
wise
in
supernatural
things
;
yea
,
and
in
natural
things
after
a
supernatural
manner
:
They
are
new
creatures
,
advanced
to
a
higher
ranck
and
order
of
creatures
:
so
their
wisdome
is
a
gracious
wisdome
when
they
are
Christians
.
When
a
Christian
hath
renounced
carnal
wisdome
,
God
leaves
him
not
in
the
storm
in
the
world
as
a
ship
without
a
stearn
,
he
leaves
him
not
as
having
no
pole
star
to
guide
his
course
by
,
but
he
gives
him
better
direction
,
he
hath
the
Word
of
God
,
he
hath
the
Spirit
of
God
,
he
hath
the
Grace
of
God
to
guide
him
.
Therefore
after
the
negative
here
Not
in
fleshly
wisdome
,
the
holy
Apostle
tells
us
how
the
Child
of
God
is
led
in
his
own
person
,
but
By
the
Grace
of
God
.
It
is
good
for
Inferiours
alway
to
be
under
the
Government
of
Superiours
,
and
so
God
hath
framed
the
world
:
for
beasts
,
because
they
have
no
wisdome
of
their
own
,
they
are
led
,
and
guided
by
men
:
and
man
because
he
is
(
as
I
said
before
)
a
beast
by
his
own
knowledge
,
and
hath
but
a
finite
,
a
limited
understanding
;
he
is
guided
by
a
larger
understanding
,
he
is
guided
by
God
,
if
he
be
good
.
And
it
is
the
happinesse
of
the
creature
to
be
under
the
guidance
of
a
better
wisdome
.
All
things
in
the
world
are
guided
to
their
end
;
things
without
life
are
guided
to
their
end
without
their
privity
.
We
see
there
is
an
end
in
every
thing
:
there
is
nothing
in
nature
but
it
hath
its
end
;
whereupon
comes
that
saying
of
the
Philosophers
,
(
which
is
good
)
That
the
work
of
nature
is
a
work
of
deep
understanding
:
not
so
much
as
the
leaves
but
they
serve
to
shelter
,
and
cover
the
fruit
from
the
Sun
,
and
the
stormes
,
that
it
may
thrive
the
better
:
there
is
nothing
in
nature
but
it
is
of
great
use
,
the
work
of
nature
is
a
work
of
deep
understanding
.
Now
man
,
because
he
hath
a
principle
of
understanding
in
himself
,
he
is
so
guided
by
the
wisdome
of
God
to
his
end
,
as
that
he
understands
his
own
end
himself
:
he
is
so
led
by
the
wisdome
of
God
,
as
that
God
hath
created
a
work
of
wisdome
in
himself
,
that
he
together
with
God
is
carried
to
his
end
.
Now
,
as
I
said
,
when
we
are
out
of
the
regiment
,
and
government
of
the
flesh
,
we
come
under
the
gracious
Government
of
God
.
Therefore
the
Apostle
saith
here
,
Not
in
fleshly
wisdome
,
but
by
the
Grace
of
God
.
The
holy
Apostle
means
here
especially
the
particular
grace
opposite
to
Quest.
Why
t●…
Apostle
names
Grace
,
not
Wisdome
?
fleshly
wisdome
,
that
is
,
spiritual
wisdome
.
But
why
should
the
Apostle
here
not
say
thus
,
Not
with
fleshly
wisdome
,
but
with
spiritual
wifdome
?
why
should
he
not
say
so
,
rather
then
thus
,
Not
with
fleshly
wisdome
,
but
by
the
Grace
of
God
?
why
should
he
put
Grace
,
instead
of
Wisdome
?
I
answer
,
he
doth
it
for
heavenly
ends
.
Answ.
Wisdome
not
from
our selves
,
but
Gods
Grace
.
First
,
to
shew
that
that
wisdome
whereby
we
are
governed
,
it
is
not
from
our selves
,
but
it
is
a
grace
:
he
considers
wisdome
,
not
so
much
as
it
is
in
our selves
,
in
the
Conduit
;
but
as
it
is
in
the
Spring
,
in
the
free
love
of
God
.
It
is
a
Divine
consideration
,
to
consider
all
habituall
graces
in
us
,
not
as
they
are
streams
derived
to
us
,
and
resting
in
us
,
but
as
they
are
knit
to
a
Spring
which
is
never
drawn
dry
:
which
besides
is
a
free
Spring
,
therefore
they
are
graces
.
And
that
is
the
reason
of
the
comfort
of
a
Christian
,
he
knowes
he
shall
never
be
destitute
of
necessary
strength
,
of
necessary
comfort
,
of
necessary
direction
,
and
grace
,
to
lead
him
to
heaven
:
because
those
things
that
are
necessary
in
him
,
he
considers
them
as
graces
,
not
as
habits
,
as
it
was
the
proud
term
of
the
Philosophers
to
call
them
.
We
must
consider
them
not
as
things
in
us
invested
in
our
nature
,
but
as
things
that
have
their
Original
from
the
free
,
constant
,
and
eternal
love
of
God
:
as
,
what
is
so
free
as
Grace
?
So
a
Christian
looks
on
his
disposition
wrought
by
Grace
,
and
on
every
particular
grace
he
hath
;
as
Love
,
Wisdome
,
Patience
;
he
looks
to
all
as
Graces
,
as
they
come
from
the
free
love
of
God
that
is
constant
:
for
whom
he
loves
,
he
loves
to
the
end
.
And
his
joy
is
more
in
the
spring
then
in
the
stream
:
it
is
more
in
the
Sun
,
in
Christ
himself
,
then
in
grace
from
him
:
therefore
the
Apostle
instead
of
the
abstracted
,
distinct
grace
of
wisdome
,
or
any
such
thing
,
he
saith
,
Grace
.
There
is
a
savour
in
the
very
terms
of
Scripture
,
a
sweet
taste
in
the
very
language
of
the
Holy
Ghost
.
And
then
to
shew
that
we
are
not
onely
governed
by
wisdome
,
but
by
other
graces
,
to
shew
the
connexion
of
it
with
other
graces
:
therefore
he
2.
We
are
guided
not
only
by
wisdome
,
but
other
Graces
.
saith
,
We
have
had
our
Conversation
,
not
in
fleshly
wisdome
,
but
by
the
Grace
of
God
.
To
shew
likewise
,
that
where
wisdome
failes
in
us
,
it
is
supplyed
by
Grace
:
for
the
wisdome
of
God
for
us
,
is
larger
then
the
wisdome
of
God
3.
Our
want
of
wisdome
supplyed
by
grace
.
in
us
.
The
wisdome
that
God
works
in
us
by
his
Spirit
,
it
teacheth
us
to
avoid
dangers
,
and
teacheth
us
how
to
lead
our
lives
:
but
we
are
led
by
a
higher
wisdome
;
the
Grace
of
God
for
us
it
is
higher
then
that
which
is
in
Gods
wisdome
for
us
,
more
then
in
us
.
us
.
The
wisdome
of
God
for
us
it
watcheth
over
us
,
it
keeps
us
from
more
evil
,
and
doth
more
for
us
,
then
that
which
is
in
us
,
although
that
be
spiritual
and
heavenly
.
Therefore
the
Apostle
here
,
he
names
not
distinctly
gracious
wisdome
,
which
he
mainly
intends
,
as
we
see
by
the
opposition
,
Not
by
fleshly
wisdome
,
but
by
gracious
wisdome
:
why
doth
he
not
say
so
,
but
by
Grace
?
Because
our
Christian
conversation
it
is
not
onely
by
wisdome
in
us
,
but
by
grace
and
love
,
partly
in
us
,
and
partly
for
us
.
For
indeed
,
there
is
a
watchful
providence
,
there
is
a
waking
love
about
the
guiding
of
a
Christian
in
his
course
to
heaven
,
that
keeps
him
him
in
,
more
then
any
Grace
that
is
in
him
.
And
a
Christian
at
the
hour
of
death
,
and
at
the
day
of
Judgment
will
be
able
to
say
with
experience
,
That
the
wisdome
of
God
for
me
hath
been
more
then
any
wisdome
he
wrought
in
me
:
though
by
the
wisdome
in
me
,
he
inabled
me
to
discover
many
discouragements
,
to
see
many
wants
,
and
to
take
many
good
courses
that
he
blessed
for
me
.
But
his
wisdome
for
me
was
greater
in
preventing
occasions
above
my
strength
,
in
offering
meanes
that
I
never
dreamed
of
,
in
fitting
occasions
,
and
opportunities
to
me
.
The
wisdome
of
God
about
and
toward
a
Christian
is
more
then
any
wisdom
that
is
in
him
:
For
alas
,
having
to
do
with
the
divell
and
with
malicious
spirits
,
and
with
the
world
,
the
streame
whereofis
against
grace
;
it
is
hard
for
that
beame
of
wisdom
in
us
,
that
little
wisedome
we
have
,
though
it
be
an
excellent
,
spirituall
,
divine
thing
:
yet
notwithstanding
there
is
a
heavenly
wisdom
that
watcheth
for
us
,
and
gives
issue
,
and
successe
to
all
the
good
we
doe
,
and
turnes
away
all
evill
that
is
above
the
proportion
of
Grace
,
and
strength
in
us
:
therefore
saith
he
,
Our
conversation
is
in
the
Grace
,
and
favour
of
God
,
not
onely
in
me
,
but
for
me
.
I
find
experience
of
grace
,
not
onely
the
grace
that
is
in
me
,
but
of
Grace
every
way
for
me
in
all
my
courses
.
And
that
is
the
reason
why
weaker
Christians
are
sometimes
the
safer
Christians
.
Another
Christian
that
is
wiser
,
he
meetes
with
tronbles
perhaps
.
Why
weaker
christiani
are
sometimes
safer
.
I
but
God
knowes
that
he
hath
but
a
little
proportion
in
him
,
and
therefore
Gods
Wisdome
is
more
for
him
without
him
.
God
doth
wondrously
for
infants
and
weak
persons
;
the
lack
in
them
is
supplied
by
his
heavenly
wisdom
.
And
that
makes
Christians
confident
,
not
to
take
thought
what
they
shall
speake
,
or
how
to
carry
themselves
(
more
then
is
meet
)
not
to
have
distracted
thoughts
(
I
mean
)
to
be
discouraged
in
a
good
cause
:
he
thinks
I
have
not
onely
a
promise
of
grace
to
direct
and
guide
me
,
but
likewise
the
wisdome
of
heaven
for
me
,
to
discourage
others
,
to
take
away
occasions
of
discouragment
from
me
,
to
offer
me
encouragments
,
and
to
lift
up
my
spirit
when
occasion
serves
.
This
is
the
comfort
of
a
Christian
,
that
God
is
his
strength
:
He
hath
wrought
all
our
works
for
us
,
saith
the
Prophet
:
he
not
only
works
gracious
works
in
us
;
but
he
works
all
our
works
for
us
.
In
that
the
Apostle
mentions
grace
:
when
his
meaning
is
of
the
particular
grace
of
wisdome
,
as
the
opposition
shewes
:
The
first
thing
that
I
will
observe
from
it
is
this
,
That
A
Christian
stands
in
need
of
wisdome
.
When
he
is
out
of
the
fleshly
government
of
fleshly
wisdom
,
he
stands
Obser.
A
Christian
needs
wisdome
,
in
need
of
another
wisdom
and
that
is
Grace
,
the
Wisdome
of
God
.
We
stand
in
need
of
wisdome
:
for
alas
,
what
can
we
do
in
this
world
without
wisdome
?
what
can
we
do
without
light
?
For
bodily
inconveniences
1.
To
avoid
dangers
.
we
have
a
bodily
light
,
an
outward
light
to
shew
us
what
is
noysome
;
for
reasonable
inconveniences
that
our
common
wits
apprehend
,
we
have
the
light
of
reason
:
but
there
be
many
inconveniencies
,
many
dangers
to
the
soul
:
now
there
must
be
a
light
of
wisdome
answerable
;
we
need
a
heavenly
wisdome
to
avoid
devillish
inconveniencies
,
and
dangers
to
the
soul
,
which
without
wisdome
we
cannot
avoid
.
Again
,
there
is
a
necessity
of
wisdome
that
is
heavenly
,
when
we
have
2.
Because
of
the
likenesse
between
good
and
evill
.
renounced
carnal
wisdome
;
there
is
such
a
likenesse
between
that
which
is
good
,
and
that
which
is
evil
,
between
truth
and
falshood
.
Likenesse
is
the
mother
of
errour
.
Falshood
is
wondrous
like
truth
;
evil
is
wondrous
like
good
oft-times
,
in
shew
,
when
a
Sophister
hath
the
handling
,
and
the
propounding
of
it
.
Though
there
be
as
much
distance
between
them
as
between
light
and
darknesse
:
yet
to
the
appearance
of
man
,
to
his
shallow
judgment
they
are
wondrous
like
one
another
:
here
is
need
of
wisdome
to
discern
,
and
distinguish
between
these
.
Again
,
there
is
wondrous
need
of
wisdome
,
because
there
are
a
great
many
hindrances
from
the
doing
of
that
which
is
good
;
it
is
good
to
have
wisdome
3.
In
regard
of
hindrances
,
and
helps
to
good
.
to
see
how
to
remove
those
hindrances
.
There
are
a
great
many
advantages
to
help
us
to
do
good
,
there
is
much
wisdome
requisite
to
take
all
the
helps
and
advantages
to
do
that
which
is
good
:
and
unlesse
we
have
wisdome
we
cannot
take
the
advantages
to
do
good
,
as
we
should
.
Again
,
good
is
not
good
without
wisdome
;
vertue
is
not
vertue
without
discretion
,
when
to
speak
,
and
when
not
to
speak
.
A
fool
speaks
all
his
4.
Good
is
not
good
without
it
.
mind
at
all
times
,
saith
the
Wise
man
.
Now
to
do
things
in
season
,
to
be
trees
of
righteousnesse
to
bring
forth
fruit
in
season
;
To
speak
a
word
in
season
it
is
like
apples
of
Gold
with
pictures
of
silver
.
One
word
in
season
is
worth
ten
thousand
out
of
season
.
Good
is
such
a
thing
,
that
it
is
never
good
indeed
except
it
be
cloathed
with
all
convenient
circumstances
;
one
inconvenience
in
the
circumstance
marres
the
good
things
.
And
a
world
of
wisdome
there
needs
,
to
see
the
things
that
are
about
good
actions
to
help
them
,
or
to
hinder
them
;
and
if
there
be
helps
,
and
advantages
,
to
know
how
to
use
them
,
there
needs
a
great
deal
of
heavenly
light
.
So
we
stand
in
need
of
wisdome
.
As
we
stand
in
need
of
our
eyes
to
walk
in
our
common
wayes
,
so
much
we
need
a
heavenly
eye
in
our
soules
,
a
heavenly
light
of
wisdome
.
Again
,
we
see
(
by
the
policy
of
Satan
)
that
that
which
is
good
,
the
best
good
,
it
is
hid
under
evil
:
the
best
wisdome
goes
under
the
name
of
folly
,
5.
Good
is
hid
under
evil
.
and
unnecessary
nicenesse
;
and
the
vilest
courses
go
under
policy
and
wisdom
.
Now
there
is
need
of
much
wisdome
to
discover
things
,
and
to
see
them
in
their
right
colours
,
when
things
are
thus
carried
.
In
a
word
,
such
difference
there
is
of
things
,
that
there
needs
a
great
deal
of
discerning
,
and
heavenly
wisdome
,
and
a
greater
light
then
a
man
hath
by
nature
,
to
guide
him
to
heaven
.
I
need
not
stand
to
multiply
reasons
:
you
see
a
man
hath
need
of
a
great
deal
of
wisdome
.
And
,
which
is
the
second
branch
,
as
he
needs
it
,
So
he
may
have
wisdome
.
He
may
have
this
heavenly
wisdome
:
As
S.
Paul
saith
here
,
I
walk
not
Wisdome
may
be
bad
.
according
to
fleshly
wisdome
,
but
by
the
grace
of
God
;
the
grace
of
wisdome
he
means
,
according
to
heavenly
wisdome
:
as
he
needed
it
,
so
he
had
it
.
Saint
James
tells
you
how
you
may
have
it
,
If
any
man
lack
wisdome
,
to
guide
his
life
either
in
prosperity
,
or
adversity
,
how
to
abound
without
pride
,
and
how
to
bear
afflictions
:
how
to
make
his
prosperity
that
it
be
not
a
snare
to
him
,
If
any
man
lack
wisdome
,
let
him
ask
it
of
God
,
who
is
the
Fountain
of
wisdome
;
let
him
light
his
candle
at
Gods
light
.
Carnal
wisdome
lights
its
candle
at
hell-fire
:
a
Carnal
man
,
rather
then
he
will
misse
of
his
ends
,
he
will
go
to
hell
,
he
,
and
his
riches
,
and
policy
,
and
all
:
it
is
otherwise
with
heavenly
wisdome
.
We
have
need
of
wisdome
,
and
wisdome
we
may
have
.
The
vessel
that
we
must
fetch
it
in
is
faith
,
and
the
vent
of
faith
is
prayer
:
faith
sends
its
Ambassadour
prayer
to
God
.
If
any
man
lack
wisdome
,
let
him
go
to
God
.
And
surely
thus
Solomon
did
,
he
is
an
example
of
that
.
He
saw
he
lacked
wisdome
,
to
govern
so
great
a
people
as
was
committed
to
his
charge
;
God
was
so
well
pleased
with
his
petition
,
that
he
gave
him
wisdome
,
and
wealth
,
and
honour
too
.
Make
this
Use
of
it
:
Let
us
consider
what
relation
we
stand
in
;
in
what
Use.
To
go
to
God
for
wisdome
.
ranck
God
hath
set
us
;
let
us
consider
what
good
we
are
advantaged
to
do
by
the
place
we
are
in
;
what
helps
we
have
to
do
it
,
and
what
mischiefs
,
and
inconveniences
may
come
:
and
let
every
man
in
his
place
and
standing
consider
what
good
he
may
do
,
and
what
evil
he
may
avoid
,
and
let
us
go
to
God
for
wisdome
.
He
that
is
a
Magistrate
,
let
him
do
as
Solomon
did
,
desire
God
above
all
things
to
give
him
wisdome
to
rule
as
he
should
;
that
God
would
give
him
a
publick
heart
for
a
publick
place
,
and
he
will
do
it
.
And
those
that
in
their
families
would
have
wisdome
to
go
in
and
out
before
them
;
let
them
go
to
God
for
wisdome
,
that
they
may
avoid
the
snares
that
are
incident
to
family-government
,
distrustfulnesse
,
worldlinesse
,
unfaithfulnesse
in
their
particular
calling
.
And
so
for
personal
wisdome
,
to
guide
and
manage
our
own
persons
:
let
us
desire
wisdome
of
God
,
to
know
the
hidden
abominations
of
our
own
hearts
,
the
deceits
and
subtilties
of
our
own
hearts
,
which
is
out
of
measure
deceitful
.
To
know
our
particular
sins
,
to
know
what
hurts
us
,
and
to
know
how
to
avoid
it
,
and
how
to
carry
our selves
in
our
particular
wayes
,
to
order
our
conversation
aright
every
way
.
We
see
here
S.
Paul
led
his
life
and
conversation
by
that
wisdome
:
as
it
was
needfull
for
him
,
so
he
had
it
:
and
we
must
go
all
to
the
same
spring
for
it
,
we
must
go
to
God
.
And
we
must
know
,
that
God
will
not
onely
make
us
wise
to
salvation
,
that
he
will
not
onely
give
us
wisdome
in
things
that
meerly
concern
God
gives
wisdome
for
the
things
of
this
life
.
heaven
:
but
the
same
love
,
the
same
care
that
gives
us
wisdome
that
way
,
will
give
us
wisdome
in
our
particular
callings
to
take
every
step
to
heaven
;
the
same
Spirit
of
God
doth
all
.
He
gives
us
grace
necessary
to
salvation
,
and
he
gives
us
grace
likewise
for
the
leading
of
a
Christian
life
.
Therefore
it
is
an
abominable
conceit
,
to
distinguish
Religion
from
Policy
and
Government
,
as
if
the
reasons
of
Religion
were
one
,
and
the
reasons
of
State
were
another
;
and
as
if
these
were
distinguished
one
against
another
;
it
is
an
abominable
Atheistical
conceit
:
for
the
same
heavenly
Spirit
of
God
that
reveales
the
mysteries
of
salvation
,
reaveales
likewise
to
men
the
mysteries
of
State
.
Christ
hath
the
keyes
of
heaven
,
of
the
mysteries
of
God
;
and
he
hath
the
keyes
of
all
earthly
policy
whatsoever
.
He
hath
the
greater
,
hath
he
not
the
lesse
?
Doth
he
guide
us
by
his
Spirit
in
heavenly
mysteries
;
and
then
for
matters
of
Policy
,
and
Government
of
States
,
and
Common-Wealths
,
are
we
to
be
guided
by
the
Devil
,
by
devillish
,
carnal
wisdome
?
No
,
he
gives
all
wisdome
in
its
due
place
,
even
wisdome
for
common
things
.
Therefore
consider
,
when
men
will
not
be
ruled
by
God
,
by
wisdome
from
above
,
in
the
regiment
and
government
of
their
lives
,
how
fearfully
,
Men
leaving
Gods
wisdome
▪
miscarry
.
and
shamefully
they
miscarry
;
Partly
by
reason
of
the
accidents
of
this
life
,
and
the
variety
of
businesse
.
You
know
wisdome
as
it
governs
our
life
about
the
things
of
this
world
,
it
deales
with
things
unstable
,
uncertain
and
vain
,
as
Solomon
saith
,
they
continue
not
long
in
the
same
state
;
therefore
if
a
man
have
not
a
better
wisdome
then
his
own
,
he
shall
be
mightily
to
seek
.
Partly
because
of
the
imperfection
of
his
wisdome
:
the
things
are
imperfect
,
and
the
wisdome
without
it
be
guided
from
heaven
is
much
to
seek
oft-times
.
Take
the
wisest
man
when
he
leaves
heavenly
wisdome
once
,
as
we
see
in
Solomon
,
he
thinks
to
strengthen
himself
by
combination
with
Idolaters
that
were
near
to
him
,
did
he
not
miscarry
fouly
?
And
hath
not
God
made
the
wisest
man
that
ever
were
in
the
world
exemplary
for
grosse
miscarriages
,
because
they
had
too
much
confidence
in
their
parts
,
and
neglected
the
guidance
of
God
in
the
course
of
their
lives
?
Who
was
more
fool
then
Achitophel
?
who
was
a
greater
fool
then
Saul
,
and
then
He●…od
?
The
Emperours
had
great
conceits
:
Constantine
the
Great
,
a
good
Christian
Emperour
,
he
had
a
conceit
,
if
he
could
stablish
a
new
Seat
at
Bizantium
,
Constantinople
it
was
called
afterwards
;
He
would
seat
the
Empire
there
:
he
would
rule
Rome
by
a
Vice
Roy
,
by
another
,
and
he
would
be
there
himself
,
and
rule
all
the
Eastern
parts
of
the
world
.
A
goodly
conceit
he
had
of
it
:
but
this
proved
the
ruine
both
of
East
and
West
.
For
hereupon
when
he
was
absent
from
Rome
,
the
Pope
of
Rome
he
came
up
and
grew
by
little
and
little
.
The
Emperours
they
thought
they
did
a
great
matter
to
advance
the
Pope
,
who
was
Christs
Vicar
,
a
spiritual
man
:
they
consulted
with
Carnal
wisdome
,
and
he
came
and
over-topped
them
,
and
eat
them
out
,
and
out-grew
them
:
as
the
Ivie
doth
the
tree
that
nourisheth
it
.
The
Pope
never
left
growing
till
he
had
over-topped
them
.
So
men
,
when
they
go
to
carnal
wisdome
,
and
neglect
prayer
,
and
neglect
the
counsel
of
God
,
and
the
wisdome
of
God
to
guide
them
in
the
matters
of
this
life
as
well
as
for
the
life
to
come
,
they
come
to
miscarry
grosly
.
Therefore
let
us
take
S.
James
his
counsel
:
We
all
lack
wisdome
,
let
us
every
day
beg
it
of
God
;
desire
God
every
day
that
he
would
Make
our
way
plain
before
u
,
in
our
particular
goings
in
and
out
:
that
he
would
discover
to
us
what
is
best
.
And
here
I
might
take
occasion
to
reprove
sharply
the
Atheisme
of
many
,
that
would
be
accounted
great
States
men
,
that
bring
all
Religion
to
Use.
Reproo●…
of
those
that
subordinate
Religion
to
State-Policy
.
reasons
of
State
.
They
bring
Heaven
under
earth
,
and
clean
subvert
,
and
overthrow
the
order
of
things
:
and
therefore
no
wonder
if
they
miscarry
.
They
care
not
what
Religion
it
be
,
so
it
may
stand
with
Peace
;
whether
it
be
false
or
true
,
if
it
may
stand
with
the
peace
of
the
State
,
all
is
well
.
Give
me
leave
to
touch
it
but
in
a
word
:
It
is
a
most
abominable
conceit
.
Religion
is
not
a
thing
so
alterable
:
Religion
is
a
commanding
thing
,
it
is
to
command
all
other
things
,
and
all
other
things
serve
that
.
And
it
is
not
a
matter
of
fancy
and
opinion
(
as
they
think
out
of
their
atheisme
)
to
keep
men
in
awe
.
It
is
stablished
upon
the
same
ground
as
that
there
is
a
God
:
that
upon
the
same
ground
that
we
say
God
is
,
upon
the
same
ground
we
may
say
Religion
is
.
It
teacheth
us
that
that
God
is
to
be
observed
:
and
that
Christ
is
equal
to
him
as
God
,
and
inferiour
to
him
in
regard
of
his
humanity
,
&c.
So
that
there
is
the
same
ground
that
there
is
a
God
,
and
that
there
is
a
Religion
.
And
so
again
,
by
the
same
reason
that
there
is
one
God
,
by
the
same
reason
there
is
but
one
Religion
.
And
it
is
not
any
Religion
that
will
serve
the
turn
:
For
that
one
God
will
be
worshipped
his
own
way
.
There
is
one
God
,
one
Truth
.
And
that
one
Religion
must
needs
be
that
in
which
that
one
God
discovers
and
reveales
himself
,
and
not
that
which
man
deviseth
:
For
will
any
Master
be
served
with
the
device
of
his
servant
?
And
will
God
suffer
his
creature
to
devise
a
Religion
to
serve
him
?
Therefore
there
is
of
necessity
,
as
one
God
,
so
one
Religion
,
and
that
one
Religion
must
be
that
which
that
God
hath
left
in
his
Word
.
Therefore
those
that
are
to
govern
States
,
as
they
will
answer
to
that
one
God
;
they
are
to
establish
that
Religion
that
he
hath
left
to
the
world
in
his
Word
,
and
not
any
Religion
:
not
that
which
men
have
devised
.
To
go
a
little
further
.
In
that
one
Religion
that
is
left
by
him
,
there
must
be
a
care
had
that
the
people
live
by
the
rules
of
that
one
:
For
this
is
a
rule
in
nature
,
nothing
in
Religion
will
help
him
,
that
will
not
live
according
to
the
rules
of
it
:
therefore
it
concerns
all
that
are
not
atheists
,
to
labour
to
stablish
one
Religion
,
and
obedience
to
that
one
.
And
every
particular
man
as
he
looks
for
good
by
his
Religion
,
is
not
to
live
by
the
rules
of
fleshly
wisdome
;
but
by
the
rules
of
Religion
.
And
here
a
man
might
deplore
the
misery
of
poor
Religion
above
all
other
things
,
above
all
other
Arts
,
and
Trades
:
In
other
Arts
and
Trades
he
is
accounted
no
body
,
that
works
not
according
to
his
Trade
:
and
that
hath
not
(
besides
some
speculative
skill
,
and
rules
in
his
head
,
that
hath
not
)
skill
to
work
,
he
is
accounted
no
body
,
but
a
talker
except
he
doth
:
But
in
Religion
men
think
it
is
enough
to
know
:
practise
it
goes
under
base
names
.
Any
common
conscience
,
any
common
care
,
and
obedience
to
the
rules
we
must
be
saved
by
is
reproached
,
and
rejected
.
Religion
will
not
do
a
man
good
,
except
he
be
ruled
by
it
.
Wherefore
serves
the
rule
but
to
bring
things
to
it
?
But
I
will
not
stand
on
this
point
longer
.
There
is
a
necessity
of
wisdome
.
And
this
wisdome
may
be
had
;
and
this
wisdome
it
leads
not
onely
to
salvation
,
but
it
reacheth
to
the
State
,
and
it
leads
every
man
in
his
calling
.
Well
,
we
may
see
(
to
touch
that
by
the
way
)
In
the
third
place
,
True
Wisdome
toucheth
Conversation
.
My
Conversation
hath
been
by
the
Grace
of
God
,
that
is
,
in
wisdome
;
he
Observ.
True
wisdome
toucheth
Conversation
.
puts
the
general
for
the
particular
:
there
was
other
graces
besides
;
but
together
with
them
there
was
this
wisdome
:
So
,
wisdome
tends
to
conversation
.
Mark
what
I
said
,
wisdome
is
not
in
word
,
but
in
work
:
A
man
that
will
be
Master
of
his
Trade
must
work
;
when
a
man
can
work
well
,
he
is
Master
of
his
Trade
,
and
not
till
then
:
Religion
tends
to
practice
.
You
know
what
Christ
saith
,
If
you
know
these
things
,
happy
are
ye
if
ye
do
them
:
He
intailes
happinesse
to
doing
,
If
you
know
these
things
,
he
saith
not
you
are
happy
if
you
know
them
:
no
,
If
you
know
these
things
,
happy
are
you
if
you
do
them
:
For
indeed
true
wisdome
is
not
onely
speculative
.
This
wisdome
,
understanding
and
knowledge
when
it
is
true
,
and
spiritual
,
it
alway
tends
to
practice
;
and
practice
is
never
sound
but
when
it
springs
from
wisdome
;
from
things
known
:
Every
Article
in
the
Creed
it
tends
to
practice
in
a
Christians
life
,
and
quickens
practice
every
Article
:
so
wisdome
tends
to
conversation
.
Now
,
besides
that
main
wisdome
which
properly
concerns
salvation
,
there
is
another
wisdome
which
is
more
particular
,
that
tends
to
conversation
:
which
is
called
Spiritual
Prudence
for
particular
actions
.
This
comes
from
the
Spirit
of
God
,
I
Wisdome
dwell
with
Prudence
.
Wheresoever
there
is
wisdome
to
salvation
,
there
is
prudence
to
the
guidance
of
a
Christian's
life
.
But
in
a
word
,
if
so
be
that
wisdome
tend
to
conversation
,
and
is
joyned
with
it
,
You
may
see
that
all
naughty
livers
are
no
bodies
in
Religion
,
they
Use.
Bad
livers
no
bodies
in
Religion
.
are
fooles
in
Religion
:
wherefore
serves
knowledge
?
wherefore
serves
light
,
but
to
walk
by
?
wherefore
serves
an
instrument
,
but
to
work
by
?
wherefore
serves
wisdome
,
but
to
guide
our
lives
by
?
Is
it
to
be
matter
of
discourse
and
talk
?
Therefore
this
doth
demonstrate
clearly
(
to
any
man
that
thinks
there
is
any
Religion
,
or
any
heaven
,
)
who
be
the
best
Christians
,
even
those
that
by
the
Spirit
know
the
wisdome
that
God
hath
revealed
in
his
Word
,
and
apply
it
in
their
lives
and
conversations
to
be
ruled
by
it
,
to
work
to
that
end
.
Wisdome
prefixeth
an
end
alway
,
and
those
that
work
to
that
end
they
are
wise
men
:
he
is
a
wise
man
that
works
to
attain
his
end
.
Now
there
is
no
man
that
can
attain
his
end
by
meer
knowledge
,
he
attains
his
end
by
working
,
by
doing
:
therefore
the
wisest
Christian
he
sets
himself
to
converse
wisely
,
and
holily
:
and
he
shewes
his
religion
in
his
particular
calling
,
in
every
thing
:
If
any
man
be
Religious
,
let
him
shew
it
in
holy
Conversation
:
let
him
be
unspotted
of
the
world
.
So
much
for
that
.
But
by
the
Grace
of
God
.
To
give
a
little
further
light
to
the
words
.
Grace
is
either
the
free
favour
of
God
in
himself
,
issuing
from
his
goodnesse
,
whereupon
we
have
Grace
two-fold
.
1.
The
favour
of
God
.
forgivenesse
of
sins
,
and
acceptation
through
Jesus
Christ
to
life
everlasting
:
This
is
grace
resting
in
the
breast
of
God
,
but
is
onely
entertained
of
us
,
and
works
no
change
in
us
of
it self
.
Or
else
grace
is
something
from
that
favour
,
from
that
free
grace
of
God
,
2.
Something
wrought
in
us
.
wrought
in
us
.
And
that
grace
wrought
in
us
,
is
,
First
the
grace
of
a
whole
,
universal
change
:
for
whomsoever
God
accepts
graciously
to
life
everlasting
,
he
gives
them
the
gifts
of
grace
,
with
1.
A
Change
.
his
favour
:
he
changeth
their
nature
,
that
they
may
be
fit
to
entertain
fellowship
with
him
:
For
when
by
grace
he
accepts
us
to
favour
,
if
he
should
not
alter
our
natures
,
alas
,
what
a
case
were
we
in
?
were
we
fit
for
communion
with
God
?
No
;
therefore
that
we
may
have
communion
with
God
,
he
alters
our
dispositions
,
that
we
may
be
holy
as
he
is
holy
:
this
change
is
the
first
change
in
Christianity
.
Now
in
this
gracious
change
(
which
is
a
work
of
the
gracious
Spirit
derived
2.
Particular
graces
.
to
us
by
Christ
,
in
whom
our
nature
is
filled
with
all
grace
,
and
in
whom
we
receive
grace
for
grace
)
there
are
graces
wrought
:
as
,
First
,
a
heavenly
light
to
see
a
further
end
then
ever
we
saw
before
:
a
heavenly
convincing
light
to
see
the
love
of
God
,
to
see
life
everlasting
,
to
1.
Heavenly
light
.
see
glorious
things
.
And
withal
comes
the
grace
of
Love
to
carry
the
whole
inward
man
to
2.
Love
.
the
things
that
we
see
.
Then
there
is
the
grace
of
Hope
to
expect
,
and
Patience
to
indure
3.
Hope
,
Patience
.
all
till
we
be
possest
of
that
which
our
understandings
are
enlightned
to
see
.
And
Faith
perswades
the
soul
where
to
have
it
,
and
relies
on
the
Promise
;
4.
Faith
.
so
particular
graces
are
wrought
.
Therefore
that
is
one
reason
why
the
Apostle
names
not
wisdome
in
particular
,
when
he
saith
,
We
have
not
led
our
conversation
according
to
carnal
fleshly
wisdome
,
but
by
Grace
:
his
meaning
is
,
that
a
Christian
when
he
hath
heavenly
wisdome
,
he
hath
all
graces
,
and
wisdome
together
.
There
is
a
connexion
,
a
combination
of
graces
,
as
I
said
:
so
he
leads
his
life
by
all
graces
:
for
all
graces
are
necessary
to
a
Christian
life
:
therefore
instead
of
wisdome
,
he
puts
the
word
grace
.
Now
besides
these
,
besides
the
favour
of
God
accepting
us
in
Christ
:
3.
Exciting
,
applying
,
strengthening
Grace
.
And
besides
the
working
of
these
graces
in
us
,
in
,
and
after
our
conversion
,
there
is
another
degree
of
grace
requisite
,
which
is
a
particular
exciting
,
applying
,
strengthening
grace
,
which
is
required
to
every
good
act
,
to
act
every
good
work
,
and
to
resist
every
evil
,
and
to
enjoy
good
things
as
we
ought
to
enjoy
them
.
I
say
,
there
is
a
grace
necessary
to
withstand
temptations
in
all
evil
,
besides
graces
habitual
that
are
wrought
in
us
,
of
Faith
,
and
Love
,
and
Hope
,
&c.
These
except
they
be
actuated
,
and
enlivened
by
the
continual
work
of
the
Spirit
;
except
they
be
brought
to
act
,
and
a
new
strength
put
into
them
,
they
are
not
sufficient
for
a
Christian
life
.
Therefore
S.
Paul
here
by
Grace
,
meanes
not
onely
the
graces
of
the
Spirit
,
habitual
graces
;
but
the
power
of
the
Spirit
acting
,
enlivening
,
quickening
and
strengthening
him
against
every
evil
in
particular
,
and
to
every
good
work
in
particular
.
But
by
the
Grace
of
God
.
In
that
the
Apostle
here
,
though
he
principally
mean
wisdome
,
yet
he
names
Grace
,
the
next
point
I
will
observe
is
this
,
That
All
the
Wisdome
that
we
have
it
comes
from
Grace
.
Doctr.
All
our
wisdom
from
Grace
.
All
the
wisdome
we
have
comes
from
Grace
,
meerly
from
Grace
.
And
this
Grace
is
not
wanting
to
us
when
we
have
renounced
our
fleshly
wisdome
.
Heavenly
wisdome
comes
altogether
from
Grace
.
To
make
this
a
little
clear
:
Whatsoever
is
spiritual
it
comes
from
Christ
:
since
the
fall
we
have
nothing
but
by
especial
grace
.
God
being
reconciled
by
Jesus
Christ
,
he
hath
placed
all
fulnesse
of
grace
in
him
:
he
hath
inriched
our
nature
in
him
with
wisdome
,
and
all
graces
whatsoever
.
All
the
treasures
of
wisdome
are
in
him
,
and
all
other
graces
.
God
the
Father
,
and
our
Saviour
Christ
,
they
send
the
Spirit
,
they
communicate
the
Spirit
,
which
takes
of
Christ
,
and
doth
enlighten
,
and
quicken
,
and
guide
all
those
that
are
members
of
Christ
.
All
in
particular
,
all
inward
things
come
from
Grace
;
Grace
comes
from
the
Spirit
,
the
Spirit
from
Christ
,
and
this
is
the
descent
of
Grace
and
Wisdome
.
Thereupon
they
are
taken
indefinitely
in
Scripture
,
sometimes
to
walk
wisely
,
to
walk
graciously
,
sometimes
to
walk
in
the
Spirit
,
sometimes
to
walk
in
Christ
,
it
is
all
one
;
sometimes
to
be
in
Christ
,
Whosoever
is
in
Christ
,
&c.
And
to
walk
in
the
Spirit
,
and
by
the
Spirit
,
to
pray
in
the
Spirit
,
and
in
wisdome
,
and
in
faith
,
or
to
live
by
faith
,
or
to
live
by
Grace
,
or
in
Grace
;
they
are
all
one
,
because
they
are
subordinate
.
For
Christ
is
the
treasure
of
the
Church
:
all
that
is
Good
for
the
Church
is
laid
up
in
him
,
Wisdome
,
and
whatsoever
:
Of
his
fulnesse
we
receive
Grace
for
Grace
.
Grace
,
answerable
to
the
grace
that
is
in
him
:
he
vouchsafes
us
his
Spirit
.
Now
the
Spirit
guides
us
not
immediately
,
but
it
works
a
habit
in
us
(
as
we
call
it
,
)
it
works
somewhat
in
us
to
dispose
us
to
that
which
is
good
.
And
when
that
is
wrought
,
the
Spirit
guides
us
to
every
particular
action
.
These
things
that
the
Spirit
works
in
us
are
called
Graces
:
because
they
come
from
out
of
our selves
by
the
Spirit
.
so
wisdome
is
called
Grace
,
because
it
comes
from
the
Spirit
:
the
Spirit
comes
from
Christ
,
and
Christ
hath
grace
,
not
onely
grace
in
himself
,
but
he
infuseth
Grace
into
us
:
he
hath
not
onely
abundance
,
but
redundance
;
not
only
Grace
flowing
in
himself
,
but
redundant
,
overflowing
to
all
his
members
.
This
Saint
Paul
meanes
,
when
he
saith
,
We
have
had
our
Conversation
by
the
Grace
of
God
,
that
is
,
by
such
blessed
habits
of
Wisdome
,
Faith
,
Love
,
&c.
as
are
wrought
by
the
Spirit
of
God
,
which
Spirit
is
given
us
by
Jesus
Christ
our
head
.
Hence
we
learn
,
that
every
thing
that
is
necessary
to
bring
us
to
heaven
,
it
is
a
grace
;
that
is
,
it
comes
from
without
us
.
Adam
had
it
within
him
,
Every
thing
necessary
to
heaven
,
a
grace
.
he
was
trusted
with
his
riches
himself
:
but
now
in
Jesus
Christ
we
have
all
of
Grace
:
we
have
all
out
of
our selves
.
Christ
is
the
Sun
,
we
have
all
our
beams
from
him
,
all
our
light
,
all
our
life
from
him
:
he
is
the
head
,
all
our
motion
is
from
him
.
And
this
is
not
onely
true
of
habits
(
as
we
call
them
)
that
is
,
a
constant
work
,
or
disposition
wrought
in
Gods
Children
,
which
for
the
most
part
they
carry
about
with
them
:
but
likewise
in
all
the
particular
passages
of
their
life
,
they
have
need
of
grace
for
every
particular
action
.
And
herein
the
soul
is
like
to
the
ayr
:
the
ayr
stands
in
need
of
light
,
and
if
it
be
not
enlightned
by
the
Sun
,
it
is
presently
dark
:
so
a
man
is
no
wiser
in
particular
actions
,
then
God
will
make
him
on
the
sudden
:
put
case
he
be
a
man
of
a
wise
spirit
for
the
most
part
,
that
he
passeth
for
an
understanding
man
,
and
is
so
:
yet
except
he
have
the
grace
of
Gods
Spirit
,
except
he
have
wisdome
to
guide
him
in
particular
,
he
is
no
wiser
then
God
at
that
time
will
make
him
to
be
.
You
see
all
motion
in
the
body
it
comes
from
the
head
:
let
the
spirits
in
the
head
be
obstructed
never
so
little
,
and
there
followes
an
apoplexy
,
there
will
be
no
motion
:
so
all
our
wisdome
,
all
the
direction
that
we
have
to
lead
our
lives
as
becomes
Christians
,
it
comes
from
Christ
,
it
comes
from
Grace
:
not
only
the
disposition
,
but
likewise
every
particular
action
:
for
we
need
Grace
continually
to
assist
us
,
to
excite
,
and
stirre
up
our
powers
,
and
to
strengthen
them
against
oppositions
:
and
if
the
opposition
be
strong
,
we
have
need
of
a
stronger
Grace
.
There
is
never
a
good
work
that
we
do
but
it
is
opposed
from
within
us
,
from
without
us
.
From
within
us
,
by
Carnal
wisdome
(
as
I
said
before
,
)
and
by
carnal
passions
,
and
affections
.
From
without
us
,
by
Satan
,
by
the
world
,
and
by
men
that
are
led
with
the
spirit
of
the
Devil
:
therefore
there
is
need
of
a
strength
above
our
own
.
Besides
the
Grace
that
is
in
us
ordinarily
,
there
needs
a
new
particular
strength
and
light
,
to
particular
actions
.
Doth
all
come
from
God
,
and
from
his
Grace
?
Let
us
take
heed
(
when
we
have
any
thing
)
of
sacrilegious
affections
,
of
attributing
any
thing
to
Use.
Not
to
ascribe
any
thing
to
our selves
.
our selves
,
to
our
own
wisdome
,
and
let
us
give
all
presently
to
Grace
.
Mark
the
phrase
of
S.
Paul
here
,
Not
by
fleshly
wisdome
,
but
by
the
Grace
of
God
:
he
doth
not
say
,
by
any
habit
in
my self
;
he
doth
not
say
,
by
any
wisdome
that
is
in
me
,
but
he
chooseth
that
which
is
in
God
,
Grace
,
and
favour
;
because
he
would
not
rob
God
of
any
honour
.
It
was
a
proud
term
the
Philosophers
had
,
as
I
said
,
sometimes
they
called
their
moral
vertues
habits
:
and
if
we
consider
them
meerly
as
they
are
in
the
person
,
they
are
habits
;
but
indeed
they
are
graces
:
the
Scripture
gives
them
a
more
heavenly
term
,
Grace
;
those
things
that
we
guide
our
lives
by
,
as
Wisdome
,
Love
,
Temperance
,
Sobriety
.
Grace
is
a
fitter
word
then
habit
,
because
then
we
consider
them
as
they
come
from
God
freely
:
they
are
graces
,
they
come
from
grace
and
favour
.
And
when
men
differ
one
from
another
in
wisdome
,
they
differ
in
grace
and
favour
;
he
gives
more
light
,
he
opens
the
understanding
of
one
more
then
another
.
Therefore
S.
Paul
was
wise
,
and
careful
this
way
,
when
he
speaks
of
that
he
had
done
himself
,
lest
he
should
rob
God
,
Not
I
,
oh
not
I
,
1
Cor.
15.
but
the
Grace
of
God
that
was
in
me
;
that
was
all
in
all
:
For
indeed
we
are
what
we
are
,
and
we
do
what
we
do
by
Grace
.
Even
as
by
our selves
we
are
men
;
we
are
what
we
are
,
and
we
do
what
we
do
,
by
our
soules
,
by
our
reason
and
understanding
:
so
it
is
with
spiritual
grace
,
we
are
what
we
are
out
of
our selves
by
spiritual
grace
,
and
we
do
what
we
do
by
spiritual
grace
.
And
when
that
ceaseth
,
when
God
suspends
the
blessed
motions
of
his
Spirit
to
humble
us
,
alas
,
we
are
dark
;
a
man
is
a
confused
creature
,
he
is
at
a
losse
,
he
is
in
darknesse
for
the
particular
managing
of
his
life
;
he
knowes
not
what
to
do
,
he
knowes
not
what
to
speak
,
he
is
puzzled
in
every
particular
action
.
And
therefore
when
he
hath
spoken
,
or
done
that
which
is
fit
,
he
should
consider
it
is
a
grace
.
My
Conversation
hath
been
in
the
Grace
of
God
,
saith
the
Apostle
.
Therefore
let
us
sanctifie
God
in
our
hearts
this
way
.
And
when
we
stand
in
need
of
any
direction
,
desire
God
of
his
grace
to
give
us
wisdome
,
and
to
give
us
the
grace
that
we
stand
in
need
of
.
That
is
for
the
phrase
.
The
point
as
I
told
you
was
this
,
That
All
wisdome
comes
from
Grace
;
And
God
is
ready
to
give
us
his
Grace
.
God
ready
to
give
Grace
.
For
saith
S.
Paul
,
My
Conversation
hath
been
in
Grace
,
which
God
did
minister
to
me
,
and
hath
ministred
to
me
to
lead
my
life
by
.
The
Reason
is
this
;
Christ
hath
undertaken
to
give
us
grace
if
we
be
Reason
.
Christ
hath
undertaken
it
.
his
.
Men
under
grace
shall
never
want
grace
to
lead
a
Christian
life
.
For
Christ
hath
undertaken
to
be
our
Head
,
to
be
our
Husband
,
to
be
our
guide
in
our
way
to
heaven
.
As
our
head
he
is
to
give
us
motion
,
to
move
us
as
his
members
.
As
he
is
our
Shepherd
,
as
he
saith
,
I
am
the
good
Shepherd
;
so
he
is
to
lead
us
in
our
wayes
and
passages
,
in
his
paths
,
to
conduct
us
to
happinesse
.
And
as
he
is
our
husband
,
so
he
is
to
be
the
head
of
his
wife
,
to
guide
us
,
it
is
his
office
.
And
he
works
according
to
his
own
office
.
He
is
a
King
to
subdue
in
us
whatsoever
is
contrary
to
his
good
Spirit
,
to
subdue
our
rebellions
,
and
to
bring
all
our
Imaginations
under
his
Spirit
:
as
well
as
to
be
a
Priest
to
make
peace
between
God
and
us
.
He
is
a
King
to
rule
us
,
and
to
over-rule
in
us
whatsoever
is
ill
.
And
he
is
a
Prophet
to
teach
us
and
to
guide
us
.
He
is
the
Angel
of
the
Covenant
,
the
great
Counsellour
,
that
hath
the
Spirit
of
Counsel
in
him
,
Esay
9.
6.
not
for
himself
onely
,
but
for
his
Church
.
Therefore
as
all
the
things
that
we
need
,
come
from
grace
,
and
from
the
favour
of
God
;
so
we
need
not
doubt
of
the
grace
of
God
in
Christ
;
being
reconciled
,
he
is
willing
to
give
us
grace
.
This
I
observe
,
to
cut
off
all
cavils
of
flesh
and
blood
,
and
to
arm
us
against
all
discouragements
.
There
are
two
things
that
greatly
hinder
us
from
a
Christian
course
,
Presumption
,
and
Despair
.
Presumption
,
to
set
upon
things
,
without
asking
grace
of
God
,
without
Presumption
.
depending
upon
his
direction
by
the
strength
of
naturall
parts
,
of
naturall
wit
.
And
then
Despair
:
when
a
man
saith
,
What
should
I
go
about
these
Against
Despair
.
Consider
our
parts
and
duty
.
things
?
I
shall
never
bring
them
to
passe
.
No
:
First
consider
thy
standing
,
thy
place
,
and
calling
;
and
then
consider
the
abilities
that
God
hath
given
thee
:
consider
thy
parts
,
consider
thy
duty
that
thou
art
to
do
.
And
beg
of
God
assistance
,
and
strength
;
and
if
it
be
a
thing
that
belong
to
thee
,
Beg
assistance
of
God
.
go
on
,
set
on
all
the
duties
that
belong
to
thy
place
,
in
this
confidence
that
thou
shalt
have
grace
.
Go
to
the
Fountain
,
to
Christ
for
grace
for
the
direction
of
thy
life
;
Go
to
Christ
.
he
is
the
light
of
life
,
he
is
the
Way
,
he
is
all
in
all
to
bring
us
to
heaven
.
Wherefore
serves
all
the
Promises
,
not
onely
of
life
everlasting
,
but
even
of
grace
?
but
to
encourage
us
to
set
on
holy
duties
in
confidence
,
that
Go
to
the
Promises
.
if
we
have
a
will
to
be
out
of
Satan's
Kingdome
,
and
if
we
have
a
will
to
be
out
of
fleshly
wisdome
,
God
will
take
us
into
his
Kingdome
,
and
into
his
Government
.
He
will
give
the
Spirit
to
them
that
ask
him
Now
the
Spirit
is
a
Spirit
of
direction
,
a
Spirit
of
assistance
,
a
Spirit
of
strength
and
comfort
,
it
serves
all
turnes
.
How
many
Promises
are
wrapped
in
that
promise
of
the
Spirit
?
In
want
of
direction
he
shall
be
our
Counsellour
;
in
want
of
strength
,
to
assist
us
.
In
perplexities
,
when
we
know
not
which
way
to
turn
us
,
to
advise
us
.
In
extremities
,
when
we
are
ready
to
sink
,
to
comfort
us
.
He
will
give
us
his
holy
Spirit
to
supply
all
our
defects
in
a
fit
time
if
we
ask
him
:
If
we
find
our
need
,
and
if
we
will
renounce
our
carnal
wisdome
.
Therefore
set
on
those
duties
that
God
calls
you
to
.
And
withall
,
do
as
S.
Paul
doth
here
,
(
he
sets
the
negative
before
the
Renounce
Carnal
Wisdome
.
affirmative
,
)
renounce
carnal
wisdome
,
be
not
guided
by
that
:
trust
perfectly
to
the
Word
of
Grace
,
and
to
the
Spirit
of
Grace
:
(
for
the
Word
of
Grace
,
and
the
Spirit
of
Grace
go
together
)
and
then
you
shall
find
that
God
will
do
abundantly
above
all
that
you
are
able
to
ask
or
think
.
Luther
when
he
set
on
the
work
of
Reformation
,
those
that
saw
him
at
the
first
might
have
said
,
Get
thee
into
thy
Cloyster
,
and
say
,
Lord
have
mercy
upon
thee
,
for
thou
settest
on
a
work
impossible
.
But
he
saw
the
parts
that
God
had
given
him
,
that
he
had
wit
to
understand
the
abuses
of
the
times
:
and
he
had
given
him
courage
:
he
saw
by
his
profession
he
was
called
to
be
a
Divine
,
his
conscience
was
awaked
to
see
the
abominations
of
the
times
,
and
he
set
on
to
discover
these
things
.
Did
Christ
leave
him
?
No
,
he
did
not
,
but
gave
successe
to
him
to
be
admired
of
all
.
When
all
the
world
was
set
against
one
man
,
yet
he
prevailed
against
them
all
:
even
because
he
walked
as
S.
Paul
did
here
,
in
sincerity
,
and
simplicity
;
that
is
,
he
looked
to
the
truth
of
the
cause
,
and
not
to
his
own
honour
,
or
profit
,
or
pleasure
:
he
was
content
to
be
no
wiser
then
the
Book
of
God
would
have
him
to
be
;
to
be
no
richer
or
greater
in
the
world
then
God
would
have
him
;
but
committed
himself
to
God
in
simplicity
,
and
sincerity
:
how
did
God
maintain
him
?
wondrously
,
to
admiration
.
I
instance
in
him
,
to
shew
how
base
distrust
causeth
things
to
be
no
better
carried
then
they
are
.
Now
to
incourage
you
to
go
to
the
grace
of
God
,
to
go
to
the
Fountain
,
and
not
to
be
held
under
carnal
wisdome
,
under
these
pretexts
,
Oh
,
if
I
do
Incouragements
to
be
guided
by
Grace
.
not
hearken
to
carnal
wisdome
,
I
shall
be
a
beggar
,
I
shall
never
rise
,
I
shall
never
do
this
or
that
in
the
world
,
I
shall
never
escape
this
and
that
danger
.
Fie
upon
those
base
conceits
:
S.
Paul
here
renounceth
the
regiment
of
carnal
wisdome
:
what
became
of
him
?
did
he
want
a
guide
?
Grace
took
him
up
,
Not
by
carnal
wisdome
,
but
by
the
Grace
of
God
.
When
we
come
under
the
government
of
God
,
we
come
under
the
government
of
grace
.
And
we
shall
want
nothing
either
for
heaven
or
earth
that
is
for
our
good
.
Whatsoever
we
had
that
was
good
,
before
we
were
gracious
,
that
we
keep
still
,
and
it
is
under
a
better
guide
.
Were
we
learned
before
?
were
we
wise
before
?
had
we
authority
before
?
were
we
noble
before
?
we
lose
none
of
these
when
we
come
under
Christ
;
but
he
advanceth
and
elevates
these
,
he
makes
them
better
.
If
we
were
wise
,
he
makes
us
graciously
wise
;
if
we
were
learned
,
if
we
were
noble
,
he
makes
us
doubly
noble
:
we
lose
nothing
,
but
we
are
under
a
sweeter
government
,
the
government
of
grace
,
which
is
a
mild
government
,
a
government
that
tends
to
the
advancing
of
us
above
our selves
;
that
advanceth
us
to
be
the
Spouse
of
Christ
,
and
the
heires
of
heaven
.
Those
that
are
in
Christ
Jesus
,
and
are
led
by
his
Spirit
,
they
are
his
.
In
Rom.
8.
there
is
excellently
set
down
the
prerogatives
that
they
have
:
those
that
lead
their
conversation
in
simplicity
and
sincerity
,
those
that
are
in
Christ
,
and
in
the
Spirit
,
and
in
Grace
,
there
is
no
Damnation
to
them
.
And
then
again
,
if
they
suffer
any
thing
;
saith
he
,
The
afflictions
of
this
world
are
not
worthy
of
the
glory
that
shall
be
revealed
.
If
they
have
any
infirmities
,
saith
he
,
The
Spirit
helps
our
infirmities
.
The
Spirit
teacheth
us
how
to
pray
,
when
we
know
not
how
to
pray
.
If
we
suffer
any
evil
,
God
turns
all
to
good
:
All
things
shall
work
together
for
the
best
to
them
that
fear
God
.
For
infirmities
in
other
things
we
have
Christ
,
and
he
makes
intercession
in
heaven
:
Who
shall
lay
any
thing
to
the
charge
of
Gods
people
that
are
in
Christ
,
that
are
in
Grace
,
that
are
in
the
Spirit
?
such
as
S.
Paul
was
here
,
it
is
Christ
that
is
dead
,
or
rather
that
is
risen
again
,
and
makes
intercession
for
us
.
And
if
he
have
given
us
Christ
,
shall
he
not
with
him
give
us
all
things
else
?
If
he
have
given
us
Christ
,
he
will
give
us
grace
to
bring
us
to
heaven
.
See
the
excellent
estate
of
a
Christian
that
is
under
the
regiment
of
Christ
,
that
is
led
by
the
Spirit
,
That
Chapter
may
serve
instead
of
all
.
And
see
the
sweet
combination
here
,
how
he
knits
these
things
together
,
My
rejoycing
is
this
,
that
I
have
not
had
my
Conversation
in
fleshly
wisdome
,
but
by
the
Grace
of
God
.
Here
is
a
knitting
together
of
divers
things
that
seem
to
differ
:
as
,
here
is
wisdome
,
and
simplicity
,
I
have
had
my
conversation
by
the
grace
of
God
,
by
wisdome
,
and
yet
in
simplicity
.
For
it
is
wisdome
to
be
simple
:
when
a
man
hath
strength
of
parts
,
it
is
wisdome
to
bring
them
parts
to
simplicity
.
It
is
wisdome
to
be
simple
concerning
that
which
is
evil
;
for
a
man
to
be
simple
there
,
is
his
best
way
;
there
is
wisdome
joyned
with
his
simplicity
.
Then
again
,
besides
Wisdome
,
and
Simplicity
,
here
is
Our
Conversation
,
and
Gods
Grace
,
both
joyned
together
.
S.
Paul
by
grace
guided
his
conversation
.
So
God
stirres
us
to
do
all
that
we
do
:
we
see
,
but
he
opens
our
eyes
to
see
:
we
hear
,
but
he
opens
our
ears
:
we
believe
,
but
he
opens
our
hearts
to
believe
.
This
I
speak
,
to
reconcile
some
seeming
difference
:
Doth
Gods
Spirit
do
all
,
and
we
do
nothing
?
We
do
all
subordinately
,
we
move
as
we
are
moved
;
we
see
as
we
are
enlightned
:
we
hear
as
we
are
made
to
hear
.
We
are
wise
as
far
as
he
makes
us
wise
:
we
do
,
but
it
is
he
that
makes
us
do
.
Saint
Paul
here
led
his
conversation
,
but
it
was
grace
that
moved
him
to
lead
it
graciously
.
Well
then
,
he
that
joynes
simplicity
and
wisdome
together
,
the
wisdome
of
the
Serpent
,
and
the
simplicity
of
the
Dove
:
he
that
trusts
in
God
,
and
grace
,
and
yet
in
trusting
to
grace
,
doth
all
that
he
can
,
and
goes
on
in
a
Christian
course
,
he
shall
rejoyce
:
Our
rejoycing
is
this
,
that
we
have
had
our
Conversation
in
simplicity
,
and
according
to
the
rule
of
Grace
,
not
by
fleshly
wisdome
.
Consider
seriously
of
it
,
what
a
joy
will
this
be
,
that
we
have
led
our
lives
by
a
rule
different
from
the
world
?
that
we
have
led
our
lives
and
courses
,
according
to
the
motion
of
Gods
blessed
Spirit
:
this
must
needs
bring
joy
and
rejoycing
with
it
in
what
estate
soever
.
The
world
joyn
these
together
,
simplicity
,
and
sincerity
of
life
where
they
see
them
,
that
they
may
slander
them
,
that
they
may
lay
imputations
upon
them
:
they
see
they
are
courses
opposite
to
theirs
,
and
they
lay
load
on
them
.
But
what
doth
God
?
where
there
is
simplicity
and
wisdome
,
and
a
holy
Conversation
,
he
addes
his
Spirit
,
he
joyns
the
Spirit
of
grace
,
which
is
a
Spirit
of
joy
alwaies
.
As
light
and
comfort
go
with
the
Sun
;
so
the
Spirit
of
joy
and
comfort
go
alway
with
the
Spirit
of
grace
.
Saint
Paul
here
in
regard
of
the
world
was
afflicted
,
he
received
the
sentence
of
death
,
he
was
slandered
and
misused
;
yet
to
God-ward
saith
he
,
Our
rejoycing
is
this
,
that
we
have
led
our
Conversation
according
to
Grace
,
according
to
the
motion
of
Gods
blessed
Spirit
,
and
not
with
fleshly
wisdome
.
If
this
be
so
,
that
the
joy
of
Gods
Spirit
goes
with
the
grace
of
Gods
Spirit
;
and
that
those
that
lead
their
conversation
by
grace
have
a
rejoycing
above
all
imputations
,
and
slanders
whatsoever
:
Let
this
be
an
incouragement
to
us
to
lead
a
godly
life
:
we
all
seek
for
joy
;
every
creature
seeks
for
joy
:
if
we
would
have
joy
within
us
,
if
we
would
have
a
spring
of
joy
,
let
us
labour
to
lead
a
conversation
by
this
rule
,
by
grace
,
by
the
motion
of
Gods
Spirit
,
which
is
ready
to
guide
us
if
we
commit
our selves
to
his
guidance
.
But
by
the
Grace
of
God
.
To
come
then
to
make
an
Use
of
trial
,
whether
we
lead
our
lives
by
this
gracious
wisdome
or
no
,
and
not
by
carnal
wisdome
.
And
then
to
come
to
direct
us
how
to
lead
our
lives
by
the
grace
of
God
,
which
is
the
ground
of
all
joy
and
comfort
,
as
S.
Paul
saith
here
.
How
shall
a
man
know
whether
he
lead
his
life
by
this
spiritual
,
gracious
wisdome
,
or
no
?
Quest.
I
answer
,
mark
the
opposition
here
,
Not
with
fleshly
wisdome
,
but
by
the
Grace
of
God
.
He
then
doth
lead
his
life
by
the
Grace
of
God
,
that
doth
renounce
Answ.
Signes
of
being
led
by
Grace
.
carnal
,
and
fleshly
wisdome
.
Carnal
wisdome
is
a
false
rule
,
and
it
cannot
stand
together
with
grace
,
they
one
expell
another
.
A
double-minded
1.
To
renounce
carnal
wisdome
.
man
,
saith
S.
James
,
is
unconstant
in
all
his
waies
;
that
is
,
he
that
hath
two
strings
to
his
bowe
:
he
that
will
be
content
to
be
led
by
the
grace
of
God
,
and
by
the
Word
of
God
,
which
is
the
Word
of
his
Grace
,
and
yet
notwithstanding
he
will
have
carnal
policies
,
he
will
have
shifts
too
,
he
is
a
double
minded
man
:
he
is
not
now
under
the
government
of
grace
,
he
halteth
,
as
the
Prophet
tells
the
Israelites
,
Why
do
you
halt
?
so
he
halteth
between
carnal
,
and
heavenly
wisdome
.
He
is
loath
to
renounce
carnal
wisdome
:
no
,
he
thinks
if
he
do
,
he
shall
be
a
fool
,
he
shall
lose
this
way
of
getting
,
and
that
way
of
rising
.
But
he
that
is
under
the
Spirit
of
God
;
that
is
under
Grace
,
and
is
guided
by
it
,
he
will
renounce
the
motions
,
and
stirrings
of
carnal
wisdome
:
When
Carnall
Wisdome
,
like
to
Eve
,
or
like
Job's
Wife
,
or
like
Peter
shall
suggest
,
Oh
,
spare
your self
,
why
will
you
do
this
?
why
will
you
go
on
in
these
courses
?
yet
notwithstanding
he
is
able
to
renounce
it
.
The
most
of
Gods
Judgments
in
this
world
,
on
his
Children
,
it
is
for
this
halting
:
they
have
much
carnal
wisdome
in
them
;
and
God
to
work
it
out
of
them
is
forced
to
crosse
them
sharply
in
their
projects
and
courses
;
and
all
to
bring
them
to
rely
on
Grace
,
to
rely
on
his
Government
in
the
use
of
good
meanes
:
For
we
must
serve
Gods
providence
in
the
use
of
good
means
.
A
man
may
know
by
Gods
afflicting
of
his
Children
,
that
they
deal
too
much
in
carnal
wisdome
:
for
if
it
were
not
for
carnal
wisdome
,
if
we
would
submit
our selves
to
his
sweet
,
and
easie
guidance
,
and
use
the
lawful
means
that
he
hath
discovered
in
a
lawful
calling
;
if
we
would
observe
lawfull
courses
:
alas
,
we
should
see
a
clear
light
,
and
an
easie
passage
,
we
need
not
to
use
these
shifts
:
but
because
we
cannot
do
so
,
we
are
loath
to
trust
him
;
but
we
are
double-minded
,
we
will
be
ruled
by
him
a
little
,
but
we
will
be
politick
and
subtile
;
therefore
he
sends
crosses
upon
crosses
upon
our
carnal
ends
and
projects
:
especially
those
that
are
his
Children
,
he
will
not
suffer
them
to
prosper
in
ill
courses
.
That
is
one
sign
,
those
that
are
led
by
the
grace
of
God
,
they
will
not
be
led
by
Gods
enemy
,
and
the
enemy
of
their
own
soules
:
now
God
,
and
our
own
soules
have
not
a
worse
enemy
then
carnal
fleshly
wisdome
;
that
is
evident
from
the
opposition
.
Those
that
deny
carnal
wisdome
,
that
deny
themselves
,
and
put
themselves
upon
God
,
it
is
a
good
Evidence
.
And
as
it
is
a
sign
,
so
it
is
a
cause
.
You
see
in
holy
Abraham
,
when
he
had
put
himself
on
God
,
and
left
his
Countrey
,
and
his
fathers
house
,
God
guided
him
,
God
took
him
into
his
government
.
I
am
God
Al-sufficient
,
walk
before
me
,
and
be
perfect
.
God
meanes
this
,
That
by
leaving
all
other
things
,
and
cleaving
to
me
,
thou
shalt
lose
nothing
,
thou
shalt
have
all
in
me
,
I
will
be
al-sufficient
;
therefore
walk
before
me
,
and
be
perfect
,
be
sincere
.
A
man
shall
never
know
what
God
will
do
for
him
till
he
put
himself
upon
him
,
and
cease
to
try
him
,
and
begin
to
trust
him
:
trust
him
once
,
honour
him
of
his
Word
;
have
not
a
double
eye
,
partly
to
carnal
means
,
and
partly
to
him
,
but
have
a
single
eye
to
his
wisdom
,
and
know
that
he
will
reward
thee
and
keep
promise
.
It
is
an
excellent
thing
to
deny
carnal
wisdome
.
How
many
Cavils
might
blessed
Noah
have
had
,
before
he
built
the
Ark
?
The
world
would
scorn
him
as
an
old
doting
man
,
that
would
go
about
to
be
wiser
then
all
the
world
besides
.
But
he
denies
all
carnal
reason
,
and
rejects
the
scornes
of
sinful
persons
,
and
obeyes
God
:
and
we
see
how
God
protected
him
,
and
went
on
with
him
.
And
so
in
David
,
and
S.
Paul
.
And
to
adde
a
little
to
that
I
touched
before
,
God
usually
strangely
crosses
carnal
wisdome
,
because
men
will
not
deny
their
carnall
will
,
and
their
carnal
wit
.
There
was
never
any
Politician
in
the
world
that
ever
was
,
but
complained
of
it
,
if
he
lived
any
time
in
the
world
,
that
God
went
beyond
him
.
Saith
the
Heathen
man
Tully
,
I
thought
my self
wise
,
but
I
never
was
so
:
and
so
they
may
all
take
up
the
same
complaint
.
God
dashes
the
Imaginations
of
the
proud
.
They
build
a
Babel
,
a
confusion
to
themselves
and
others
,
that
are
led
by
carnal
wisdome
,
that
will
not
trust
to
the
grace
of
God
.
Let
no
man
flatter
himself
,
but
trust
in
God
,
and
not
rely
upon
carnal
wisdome
,
and
such
courses
.
Those
that
will
bring
Religion
to
reasons
of
State
,
and
policy
:
and
subject
the
highest
thing
in
the
world
to
the
basest
thing
,
which
is
carnal
wit
,
(
as
I
said
before
)
we
see
what
they
do
.
The
nature
of
man
infinitely
desireth
the
accomplishment
of
their
will
.
We
see
that
where
corruption
may
have
the
greatest
advantage
in
greatnesse
;
let
them
have
their
will
,
they
will
overthrow
a
world
to
have
it
:
their
wit
is
bent
to
serve
their
will
.
All
witty
men
that
account
it
a
heaven
upon
earth
to
have
their
will
,
instead
of
law
,
and
conscience
and
all
,
they
set
their
wits
on
the
strain
to
serve
their
will
,
and
so
set
themselves
against
God
.
Is
it
not
Gods
honour
to
set
himself
against
them
?
Was
there
ever
any
fierce
against
God
and
prospered
?
saith
Job
.
Denial
of
fleshly
wit
,
and
will
,
and
wisdome
,
it
is
both
a
sign
and
evidence
of
grace
:
and
it
is
a
meanes
likewise
why
Gods
grace
will
lead
us
:
when
we
deny
that
which
is
strong
in
us
,
God
will
make
a
supply
by
his
Grace
;
we
are
no
losers
by
it
.
Again
,
you
see
here
in
the
Text
,
where
the
life
is
led
by
the
Grace
of
Sign
2.
Simplicity
.
God
,
by
the
Spirit
of
God
stirring
us
,
acting
us
,
leading
,
moving
,
and
strengthening
of
us
;
there
a
mans
courses
are
in
simplicity
and
sincerity
:
the
soul
that
is
under
grace
will
put
it self
simply
upon
God
;
that
soul
will
be
no
wiser
then
the
Word
of
God
makes
it
to
be
;
it
will
be
no
happier
,
no
richer
then
God
makes
it
,
it
will
use
no
other
meanes
then
what
God
allowes
:
this
is
plainnesse
,
and
singlenesse
,
and
simplicity
of
heart
.
Again
,
it
will
be
in
sincerity
:
where
a
man
leads
his
life
graciously
,
his
Sincerity
.
actions
are
sincere
:
this
grace
as
it
comes
from
God
,
so
it
tends
to
God
,
sincerity
looks
to
God
,
it
doth
things
as
to
God
.
So
that
where
Grace
is
,
it
carries
a
man
above
himself
,
to
seek
the
glory
of
God
,
and
life
everlasting
,
to
have
spiritual
and
heavenly
ends
,
to
seek
God
in
all
things
.
The
grace
of
God
in
S.
Paul
guided
him
to
lead
his
life
in
the
simplicity
and
sincerity
of
God
;
that
is
sincerity
that
looks
to
,
and
aimes
at
God
in
all
things
.
And
indeed
,
a
gracious
man
,
and
onely
a
gracious
man
,
can
look
out
of
himself
to
an
end
above
himself
:
onely
a
gracious
man
can
aime
at
Gods
glory
,
at
the
pleasing
of
God
;
why
?
because
onely
a
gracious
man
knowes
that
he
hath
better
things
in
God
then
in
the
world
.
A
worldly
man
makes
himself
his
term
;
he
makes
himself
his
last
end
:
because
he
knowes
not
better
out
of
himself
then
in
himself
:
he
dares
not
venture
upon
Gods
●…avour
,
to
put
all
upon
that
,
he
knowes
not
whether
he
be
his
friend
or
no
;
he
thinks
he
is
his
enemy
,
as
he
may
well
enough
,
by
his
ill
courses
:
onely
the
gracious
man
can
put
himself
upon
God
;
he
knowes
he
is
redeemed
out
of
a
miserable
condition
into
a
glorious-estate
:
and
if
he
should
be
denyed
of
all
the
world
,
yet
he
knowes
he
hath
more
happinesse
in
him
,
then
he
can
look
for
here
:
he
knowes
he
would
be
Al
sufficient
for
him
:
he
is
assured
of
his
salvation
,
therefore
he
hath
higher
ends
,
he
is
sincere
in
all
things
.
God
when
he
is
honoured
by
trusting
of
him
,
when
in
sincerity
we
make
him
our
wisdome
,
and
make
his
Word
our
rule
,
and
the
happinesse
that
he
hath
promised
our
chief
happinesse
that
we
aime
at
,
and
rest
in
him
;
when
we
honour
him
so
far
,
then
he
makes
a
supply
of
all
other
things
.
But
I
spake
of
sincerity
to
the
full
before
,
onely
I
bring
it
now
,
to
shew
how
it
is
a
note
of
a
man
that
makes
the
Grace
of
God
his
guide
,
he
walks
sincerely
;
he
seeks
the
glory
of
God
.
Thirdly
,
he
that
walks
by
the
Grace
of
God
,
and
in
the
grace
of
God
,
Sign
3.
The
strength
of
Grace
.
by
it
as
a
rule
,
and
in
it
as
a
principle
,
he
that
walks
in
it
,
and
by
it
,
and
through
it
:
you
shall
see
it
by
the
ability
that
is
in
him
above
nature
,
by
the
things
that
he
doth
,
that
other
men
cannot
do
that
walk
not
by
grace
:
therefore
you
have
a
trial
of
a
man
that
converseth
by
grace
,
from
hence
;
he
can
crosse
the
common
corruptions
of
the
place
,
and
of
the
time
he
lives
in
:
he
is
not
a
slave
,
he
is
not
inthralled
to
common
feares
,
to
common
hopes
,
to
the
common
joyes
and
delights
that
the
world
is
carried
withall
:
but
as
Grace
is
a
thing
that
is
mighty
,
and
strong
,
and
powerful
of
it self
,
it
is
a
Spirit
:
the
Spirit
is
like
the
wind
as
Christ
tells
Nicodemus
;
it
is
a
mighty
,
powerful
,
strong
thing
:
so
it
makes
him
strong
,
it
inables
a
mans
spirit
to
do
above
himself
,
above
that
which
he
could
do
if
he
had
not
grace
.
It
makes
him
deny
himself
in
matter
of
pleasure
,
in
matter
of
profit
,
it
will
make
him
crosse
himself
in
matter
of
revenge
,
as
David
spared
Saul
when
he
had
him
in
his
power
.
It
will
make
him
triumph
over
all
estates
,
he
can
abound
,
and
he
can
want
,
as
S.
Paul
saith
.
Other
men
are
changeable
with
their
condition
;
they
are
cast
down
in
adversity
,
they
are
puffed
up
in
prosperity
,
they
can
deny
themselves
in
nothing
:
they
are
alwayes
inthralled
to
their
base
pleasures
,
and
profits
,
and
honours
,
they
are
alwayes
swayed
with
some
carnal
end
or
other
.
Grace
it
raiseth
a
man
above
nature
,
he
can
do
that
which
another
cannot
do
,
he
can
indure
that
which
another
man
cannot
indure
:
he
can
dye
,
he
can
indure
shame
,
he
can
resist
that
which
another
man
cannot
resist
.
In
a
word
,
you
may
know
Grace
in
a
man
that
hath
great
parts
of
nature
:
Sign
4.
In
men
of
great
parts
.
By
abasing
his
gifts
and
parts
.
How
shall
we
distinguish
grace
from
nature
in
him
?
Thus
,
you
shall
have
him
subdue
his
parts
unto
grace
,
and
to
the
rules
of
Religion
:
If
he
have
a
strong
wit
,
he
will
not
make
shew
of
the
strength
of
it
,
as
though
he
would
break
through
businesse
with
his
wit
;
but
he
will
consult
with
conscience
.
You
may
know
a
man
that
is
led
by
grace
,
especially
where
there
are
great
parts
;
he
can
deny
not
onely
his
corruptions
,
but
other
things
if
they
stand
not
at
that
time
with
the
will
of
God
:
he
forbeares
ostentation
of
learning
when
he
sees
it
is
hurtfull
,
when
it
is
rather
to
shew
himself
,
then
to
get
glory
to
God
,
or
to
win
soules
.
When
a
man
sees
that
such
and
such
courses
might
crush
another
,
and
advance
himself
:
yet
if
it
touch
upon
conscience
he
will
not
do
:
here
is
a
conflict
between
parts
,
and
the
Grace
of
God
,
and
goodnesse
:
now
when
a
man
in
this
can
deny
himself
,
it
is
a
sign
that
a
man
makes
grace
his
guide
.
It
is
not
so
easie
in
weaker
dispositions
:
for
men
seem
sometimes
to
be
good
,
when
it
is
defect
of
parts
:
but
in
men
of
ability
it
proceeds
not
from
defect
,
or
want
of
parts
,
but
it
is
the
power
of
Grace
onely
whereby
they
are
swayed
;
such
a
man
dares
not
do
it
:
he
wants
not
ability
or
skill
,
but
he
dares
not
offend
God
,
he
dares
not
seek
himself
,
he
dares
not
give
scope
to
his
wit
,
and
to
his
vain
mind
,
he
knowes
what
spirit
in
him
moves
such
things
,
and
he
suppresseth
them
presently
,
and
yields
to
the
motions
of
Gods
blessed
Spirit
.
But
yet
in
weaker
men
a
man
may
know
when
such
a
one
is
ruled
by
grace
:
thus
;
when
a
man
sees
something
in
him
that
strengthens
nature
,
as
,
Grace
In
men
of
weaker
parts
.
takes
not
away
nature
,
but
betters
it
.
When
you
see
a
man
,
that
otherwise
is
simple
,
yet
he
is
wondrous
skilful
in
resisting
a
temptation
,
skilfull
in
giving
advice
,
skilful
in
keeping
the
peace
of
his
conscience
,
skilful
in
giving
reproof
,
even
above
himself
:
a
man
may
know
that
he
hath
a
better
Schoolmaster
,
that
the
Spirit
of
God
,
the
Spirit
of
Grace
is
his
Schoolmaster
.
So
that
whether
a
man
have
strong
,
or
weak
parts
,
a
man
may
know
whether
he
be
led
by
grace
or
no.
In
the
weaker
it
raiseth
him
above
himself
:
in
the
stronger
,
when
the
exercise
of
his
parts
of
nature
,
and
grace
cannot
stand
together
,
it
makes
him
deny
himself
:
that
he
may
be
led
by
the
one
,
he
denies
the
other
altogether
:
this
is
gracious
wisdome
.
Again
,
a
man
may
know
that
he
leads
his
life
in
gracious
wisdome
,
or
by
gracious
wisdome
,
when
he
fetcheth
reasons
for
his
actions
,
not
from
Sign
5.
From
the
ground
of
his
actions
.
things
below
,
but
from
Religion
,
from
conscience
,
from
spiritual
things
:
he
doth
not
fetch
the
reason
of
his
actions
from
this
,
that
this
will
profit
me
,
or
I
shall
advantage
my self
thus
and
thus
:
but
he
fetcheth
the
reasons
and
ground
of
his
actions
higher
;
this
is
pleasing
to
God
,
this
is
according
to
the
peace
of
my
conscience
,
this
is
for
the
good
of
the
Church
,
for
the
good
of
the
State
I
live
in
;
this
is
for
the
good
of
my
Christian
brethren
.
The
strongest
reason
of
a
Christian
is
that
that
makes
for
Religion
,
and
for
conscience
:
if
he
may
gain
in
his
own
particular
one
way
,
and
gain
to
the
State
,
or
Religion
another
,
he
considers
not
,
what
will
it
advantage
me
?
but
,
what
is
it
for
Religion
?
It
is
the
chief
prevailing
reason
,
how
he
may
gain
to
Religion
,
and
the
glory
of
God
:
he
will
not
redeem
his
life
to
impeach
the
glory
of
God
,
and
Religion
.
This
is
a
man
that
leads
his
life
by
grace
.
Again
,
where
grace
is
,
there
graces
are
together
:
there
is
a
sweet
linking
Sign
6.
Graces
are
together
.
of
them
:
therefore
S.
Paul
instead
of
wisdome
,
names
Grace
of
God
,
all
grace
.
A
man
therefore
may
know
that
he
is
led
by
grace
,
when
there
is
no
solitary
grace
:
for
where
grace
is
solitary
,
it
is
not
at
all
,
it
is
but
a
shadow
.
For
there
is
not
one
grace
but
it
is
of
special
use
in
the
managing
of
a
Christians
life
and
conversation
:
therefore
S
Panl
instead
of
wisdome
,
puts
Every
Grace
of
use
to
a
Christian
.
grace
here
.
For
instance
,
there
is
a
great
necessity
of
seeing
by
a
light
above
nature
,
things
above
nature
.
If
a
man
lead
a
life
above
nature
,
there
is
a
necessity
of
heavenly
illumination
and
conviction
,
that
there
is
a
better
happinesse
then
the
world
affords
.
And
then
there
is
a
need
of
love
to
carry
the
soul
to
that
happinesse
that
is
discovered
.
But
then
there
are
a
world
of
impediments
between
us
,
and
heaven
,
and
happinesse
that
is
discovered
to
us
in
the
Gospel
by
Christ
Jesus
:
there
must
be
heavenly
wisdome
therefore
to
discover
the
impediments
,
and
to
remove
them
.
And
there
are
many
advantages
how
to
attain
our
end
,
we
must
use
this
,
and
this
meanes
,
these
and
these
helps
that
God
hath
ordained
:
here
must
be
heavenly
wisdome
to
use
the
advantages
,
and
to
avoid
the
hindrances
.
But
there
are
a
world
of
troubles
between
our
end
and
us
,
between
heaven
that
is
discovered
,
and
us
:
therefore
saith
the
Apostle
,
Ye
have
need
of
Patience
.
And
patience
that
is
sustained
by
hope
,
hope
casts
anchor
in
heaven
,
and
assures
us
of
happinesse
there
,
and
then
patience
sustains
us
in
whatsoever
befalls
us
in
this
world
.
Therefore
the
Apostle
saith
not
,
I
lead
my
life
by
wisdome
,
but
by
grace
;
by
wisdome
,
as
it
hath
a
connexion
with
all
other
graces
.
Therefore
a
man
that
out
of
hearing
of
the
Word
,
or
reading
,
&c.
hath
it
discovered
,
that
there
is
a
better
way
then
he
takes
,
and
yet
notwithstanding
hath
not
love
to
carry
him
to
it
,
nor
wisdome
to
remove
the
impediments
,
he
works
not
towards
his
end
;
there
is
no
grace
at
all
:
there
is
illumination
,
but
it
is
not
sanctified
illumination
,
but
a
meer
common
work
of
the
Spirit
:
because
where
true
wisdome
is
,
there
is
love
,
and
patience
,
and
hope
,
and
all
other
graces
to
carry
the
whole
soul
to
that
happinesse
that
is
discovered
.
Therefore
by
this
you
may
know
a
gracious
wise
man
,
he
works
to
his
end
alwayes
:
another
man
heares
and
wishes
,
Oh
,
it
were
well
if
I
could
attain
heaven
:
but
carnal
policy
,
and
base
affections
hold
him
in
a
beastly
course
of
life
,
that
he
works
not
to
that
end
:
onely
he
hears
such
things
,
and
thinks
God
will
be
merciful
,
and
Christ
hath
dyed
,
and
when
he
cannot
enjoy
the
world
longer
,
he
will
have
good
words
that
way
:
but
that
will
not
serve
the
turn
,
a
man
must
lead
a
life
in
grace
,
that
will
dye
,
and
be
saved
by
grace
;
he
must
work
,
and
carry
the
whole
man
with
it
:
and
not
onely
have
knowledge
,
but
faith
,
and
love
,
and
all
,
a
man
must
work
with
it
.
Who
is
a
wise
man
in
outward
matters
?
is
he
a
wise
man
that
only
talks
of
States
matters
,
out
of
Books
he
hath
read
?
No
,
but
he
that
when
he
comes
to
a
businesse
to
negotiate
in
the
world
,
can
remove
hindrances
,
and
attain
his
end
,
and
overthrow
the
plots
of
his
enemies
when
it
comes
to
particular
actions
:
here
is
a
wise
man
,
that
can
attain
his
end
by
working
;
that
doth
work
to
his
end
till
he
have
attained
it
.
So
he
proves
graciously
wise
in
Religion
that
works
to
his
end
;
or
else
he
is
a
foolish
man
,
a
foolish
builder
.
As
Christ
saith
,
If
ye
know
these
things
,
and
do
them
not
;
you
are
as
a
man
that
builds
on
the
sands
,
your
profession
will
come
to
nothing
.
Again
,
a
man
may
know
that
he
is
guided
by
Grace
,
that
he
doth
every
Sign
7.
When
a
man
provides
for
his
best
good
.
thing
by
gracious
wisdome
,
when
he
doth
provide
for
himself
best
in
the
best
things
,
out
of
a
sanctified
judgment
,
when
he
doth
judge
aright
of
differences
:
when
he
considers
that
there
is
a
difference
between
the
soul
and
the
body
;
between
this
life
and
eternal
life
:
there
is
a
main
difference
between
the
glorious
eternal
life
in
the
world
to
come
,
and
this
fading
life
which
the
soul
communicates
to
the
body
in
this
world
;
when
a
man
judgeth
the
difference
between
true
riches
,
and
these
things
that
we
are
so
set
upon
,
that
are
but
lent
us
for
a
little
while
.
When
he
judgeth
between
the
true
honour
to
be
the
Child
of
God
,
and
the
fading
honours
of
this
world
that
shall
lye
down
in
the
dust
with
us
,
and
shall
all
depart
and
be
gone
,
it
appears
then
he
hath
a
sanctified
judgment
,
he
discerns
of
things
that
differ
.
And
according
to
this
,
(
if
he
lead
his
life
in
gracious
wisdome
)
he
makes
his
provision
;
he
makes
his
provision
as
his
judgment
leads
him
:
his
judgment
leads
him
to
the
best
things
,
therefore
he
provides
for
the
best
things
.
As
Christ
saith
of
the
Children
of
this
world
,
they
are
wise
in
their
courses
,
in
their
Generation
:
they
provide
against
beggery
,
they
make
friends
before-hand
,
as
we
see
in
that
unjust
steward
.
So
a
Christian
provides
for
his
soul
,
he
looks
to
that
,
he
makes
him
friends
of
his
unrighteous
Mammon
:
he
makes
him
friends
of
his
earthly
things
,
that
is
,
he
doth
deserve
well
of
men
that
they
pray
for
him
,
and
so
help
him
to
heaven
.
He
daily
makes
his
account
ready
,
he
cuts
off
impediments
that
he
meets
with
in
the
way
,
he
troubles
not
himself
with
impertinencies
,
he
spends
not
more
time
then
needs
about
worldly
things
:
he
useth
them
as
they
may
help
his
work
to
be
better
and
better
in
grace
,
to
be
fitter
and
fitter
for
glory
.
As
he
discerneth
differences
,
so
he
makes
his
provision
answerable
:
he
provides
for
the
best
in
the
first
place
.
Or
else
he
were
a
foolish
Merchant
,
a
foolish
builder
,
a
foolish
man
every
way
;
the
Scripture
saith
he
is
no
better
that
cannot
discern
the
difference
,
and
provide
well
for
himself
when
other
things
fail
.
The
Scripture
doth
well
call
wicked
men
fooles
,
they
have
no
judgement
,
they
do
not
provide
for
themselves
:
they
prefer
these
things
(
say
what
they
will
)
before
better
things
:
they
are
fooles
in
their
provision
.
Achitophel
,
he
made
provision
,
he
set
his
house
in
order
,
and
what
became
of
him
after
?
he
hanged
himself
.
He
made
much
provision
for
the
world
,
and
at
last
he
knew
not
how
to
forecast
and
provide
for
his
soul.
The
Scripture
calls
the
rich
man
in
the
Gospel
,
a
fool
:
he
was
wise
enough
to
contrive
for
himself
,
yet
he
was
but
a
rich
fool
.
The
fool
,
as
the
Wise
man
saith
,
knowes
not
the
way
to
the
City
:
so
a
wicked
man
he
knowes
not
the
way
to
heaven
,
he
discerns
not
the
difference
,
he
provides
not
,
he
knowes
not
the
way
thither
,
he
cannot
do
one
thing
that
is
gracious
,
not
one
action
that
may
further
his
account
.
I
might
be
very
large
in
the
point
;
it
is
profitable
,
because
we
do
infinitely
deceive
our selves
in
that
point
,
which
is
of
more
consequence
then
the
whole
world
:
for
the
man
is
,
as
the
rule
that
he
is
led
by
is
;
carnall
men
are
led
by
carnal
rules
;
gracious
,
and
holy
men
guide
their
lives
by
heavenly
wisdome
,
by
a
gracious
rule
.
Now
if
you
find
your selves
defective
(
for
a
good
Christian
may
be
defective
in
this
:
but
if
he
have
hearkned
to
carnal
wisdome
,
if
he
have
forgotten
himself
,
if
he
have
troubled
himself
too
much
about
the
world
,
he
will
come
to
his
Centre
again
,
he
will
come
to
his
old
way
again
,
he
will
not
be
long
out
of
it
:
his
way
and
course
is
by
grace
.
Sometimes
he
may
have
a
policy
that
is
not
good
,
as
David
had
,
yet
his
way
is
gracious
.
I
say
,
if
you
find
your selves
defective
)
I
will
shew
some
helps
how
we
may
guide
our selves
,
not
by
fleshly
wisdome
,
but
by
the
Grace
of
God
;
that
is
,
by
gracious
wisdome
,
by
the
Spirit
.
Now
the
Spirit
leads
us
not
immediately
,
but
works
Graces
in
us
,
and
stirres
up
those
Graces
in
us
.
The
Spirit
guides
a
godly
man
,
by
working
grace
in
him
by
making
him
better
,
by
using
those
graces
in
him
.
Sometimes
the
Spirit
of
God
moves
a
wicked
man
,
but
it
makes
him
not
better
;
he
puts
conceits
into
his
head
,
and
makes
him
do
that
which
otherwise
he
would
not
:
but
he
is
not
bettered
.
The
Spirit
guides
a
good
man
by
making
him
better
,
he
works
a
gracious
disposition
,
a
gracious
bent
in
him
,
that
his
judgment
concurres
with
Gods
,
his
affections
concur
with
the
holy
Spirit
,
and
make
him
holy
and
pure
.
There
is
a
disposition
wrought
in
a
good
man
like
to
the
Spirit
that
sanctifies
him
,
and
like
to
the
disposition
of
Christ
to
whose
Image
he
is
renewed
.
Now
that
we
may
guide
our
lives
by
the
Spirit
working
in
us
spirituall
and
gracious
wisdome
.
First
of
all
,
consider
what
I
said
before
of
fleshly
wisdome
:
there
are
none
but
they
have
one
of
these
two
guides
,
either
the
flesh
,
and
by
consequent
the
divell
:
for
the
divell
dwells
in
our
carnall
reason
,
that
is
his
Fort
,
that
is
his
Tower
,
his
Castle
.
Carnall
,
fleshly
Imagination
is
the
Divells
forge
,
there
he
workes
all
his
tooles
,
all
his
Instruments
:
For
the
Divell
workes
not
so
much
immediately
,
as
by
carnall
men
that
are
led
with
him
.
Our
wit
and
policie
,
and
carnall
wisdome
,
it
is
the
shop
,
the
forge
of
the
divell
wherein
he
works
all
his
mischief
to
overthrow
us
.
It
is
the
Help
.
Divells
Worke-house
where
he
engins
with
all
his
tooles
and
Instruments
.
Then
considering
that
there
are
but
two
guides
;
the
flesh
,
the
world
,
and
Satan
(
which
alway
go
together
in
one
)
or
Gods
Spirit
and
Grace
;
1.
Submit
all
to
the
Spirit
of
Grace
.
let
us
be
willing
to
submit
our
thoughts
and
desires
,
to
submit
our
projects
and
our
aimes
and
all
to
the
Spirit
of
Grace
:
submit
to
the
Word
of
grace
,
and
to
the
motions
of
the
Word
:
the
Word
of
God
having
the
Spirit
of
God
accompanying
of
it
,
the
Word
of
grace
accompanied
by
the
Spirit
of
Grace
,
is
forcible
as
the
Apostle
saith
,
1.
Cor
,
10.
It
beates
down
strong
holds
,
strong
Imaginations
.
Satan
fortifies
himself
in
strong
holds
,
as
the
Scripture
calls
them
,
in
high
thoughts
,
working
discoursive
thoughts
.
Now
when
we
come
to
hear
the
Word
which
teacheth
the
simple
,
sincere
truth
of
God
,
that
teacheth
us
how
we
should
be
saved
,
and
how
we
should
guide
our
lives
:
if
we
will
be
guided
by
grace
,
if
we
will
yield
to
Gods
simple
truth
,
let
him
erect
a
throne
in
us
,
let
us
lay
down
all
.
When
we
come
to
hear
the
Word
,
let
us
think
,
I
come
to
hear
the
wisdome
of
heaven
it self
,
I
come
to
hear
that
Word
that
shall
make
me
wise
to
salvation
:
I
will
not
entertain
projects
.
I
will
not
entertain
a
wisdom
that
is
contrary
to
it
;
when
they
rise
in
my
soule
contrary
to
the
direction
of
the
Spirit
,
and
of
the
Word
,
down
they
shall
,
I
will
not
owne
them
:
this
is
the
wisdome
of
a
man
that
intends
to
make
grace
his
rule
.
Now
a
carnal
hearer
,
a
carnall
reader
,
a
common
Christian
,
he
brings
his
naughty
proud
heart
,
he
brings
his
high
conceits
to
the
hearing
and
reading
of
the
Word
,
he
comes
as
a
Censurer
,
as
a
Judge
,
he
comes
to
talk
of
what
was
said
in
this
passage
,
and
in
that
passage
,
he
comes
not
as
to
hear
God
speak
in
his
Ordinance
,
he
comes
not
as
a
humble
man
:
he
comes
not
to
hear
it
as
the
Ordinance
of
God
with
reverence
,
and
that
makes
him
come
and
go
out
again
as
a
beast
.
As
the
beasts
that
went
our
of
Noah's
Ark
,
they
went
out
as
they
came
in
:
so
many
come
into
the
Church
and
go
out
again
as
beasts
,
they
go
our
worse
then
they
came
in
:
because
they
bring
not
hearts
to
submit
themselves
to
God
and
to
his
Word
:
O
,
a
spirit
of
subjection
,
it
is
a
blessed
thing
.
Self-denyall
is
some
help
to
this
,
be
content
in
the
guiding
of
your
common
Self-denyal
.
life
,
and
in
the
guiding
your
way
to
salvation
to
be
no
wiser
then
Gods
Spirit
,
and
Gods
Word
will
make
you
,
to
have
no
will
nor
no
wisdome
contrary
to
his
will
and
wisdome
:
but
you
will
live
as
men
that
have
nothing
of
their
own
,
nothing
different
from
God
;
no
distinct
will
,
no
contrary
will
,
and
wit
to
God
,
but
you
will
let
God
take
the
guidance
of
you
himself
:
and
whom
he
guides
must
needs
come
to
a
happie
end
,
as
the
Psalmist
saith
excellent
well
,
Th●…
wilt
guide
me
by
thy
counsell
,
and
after
bring
me
to
glorie
.
Those
that
submit
themselves
to
be
guided
by
Gods
counsell
,
he
will
bring
them
to
glory
.
Serviceable
to
this
is
that
which
is
pressed
every
where
in
the
Scripture
,
〈◊〉
Humility
.
Humility
:
God
gives
Grace
to
the
humble
;
that
is
,
he
gives
them
not
onely
forgivenesse
of
sins
,
and
acceptation
to
life
,
but
he
gives
them
grace
for
the
regiment
of
their
lives
:
he
gives
Grace
to
the
humble
.
Those
that
humble
their
wits
to
God
,
(
for
there
is
a
humiliation
of
the
wit
as
well
as
of
the
affections
)
that
they
care
not
for
the
depths
of
Satan
,
they
care
not
for
School-tricks
:
they
care
to
know
nothing
but
Christ
and
him
crucified
,
as
S.
Paul
saith
.
Gods
Word
is
of
Power
and
Majestie
enough
to
save
me
,
I
need
not
bring
my
wit
for
my
acceptance
to
God
:
it
is
truth
that
is
accepted
,
not
a
strong
brain
to
cavil
,
God
gives
Grace
to
the
humble
.
Those
that
bring
their
understandings
to
be
led
and
taught
by
God
,
he
gives
grace
to
them
.
Again
,
in
the
third
place
,
If
we
would
have
our
thoughts
guided
by
counsel
,
let
us
have
a
high
esteem
of
wisdome
,
above
all
precious
stones
3.
High
esteem
of
wisdome
.
and
pearles
.
Solomon
presseth
it
:
have
a
high
estimation
of
wisdome
,
of
the
government
of
Gods
Spirit
as
the
best
government
.
And
be
out
of
love
with
carnal
reason
,
with
carnal
affections
and
their
guidance
:
account
them
as
base
things
,
not
worthy
to
come
into
the
esteem
of
a
Christian
heart
.
Those
that
highly
prize
wisdome
,
God
will
lead
them
by
it
:
those
that
sell
all
for
the
pearl
,
shall
have
it
.
There
must
be
a
high
price
set
on
the
guidance
of
Gods
Spirit
,
and
on
grace
,
(
as
indeed
it
is
worthy
of
it
)
and
then
we
shall
have
it
.
Again
,
if
we
would
lead
our
lives
according
to
spiritual
and
heavenly
wisdome
,
according
to
grace
,
and
gracious
wisdome
;
let
us
learn
,
as
it
is
,
4.
To
acquaint
our selves
with
God
.
Job
22.
to
be
more
and
more
acquainted
with
God
by
prayer
:
for
grace
comes
not
from
within
us
.
Grace
is
in
Christ
as
in
the
root
,
as
in
the
spring
,
as
in
the
Sun
;
we
have
it
but
as
the
beam
,
as
the
stream
:
therefore
let
us
learn
to
be
acquainted
with
God
,
and
with
Christ
by
prayer
and
meditation
,
and
search
into
his
Word
by
reading
,
and
by
hearing
him
speak
to
us
,
and
let
us
often
speak
to
him
.
Let
us
acquaint
our selves
with
him
by
prayer
,
and
by
hearing
his
Word
,
and
then
we
shall
have
his
grace
to
guide
us
.
For
grace
is
a
fruit
of
his
peculiar
love
;
he
gives
grace
to
his
own
peculiar
people
.
How
do
you
think
,
shall
he
have
a
peculiar
delight
in
us
,
if
we
labour
not
to
be
more
and
more
acquainted
with
him
?
by
often
speaking
to
him
,
by
often
hearing
of
him
,
by
coming
into
his
presence
,
and
attending
as
much
as
we
can
upon
his
holy
Ordinances
,
by
conversing
as
much
as
we
can
in
the
holy
things
of
God
.
Those
that
will
be
warm
,
they
come
under
the
beams
of
the
Sun
:
those
that
would
have
the
Spirit
work
effectually
,
they
must
come
where
the
Spirit
is
effectual
,
where
the
Spirit
works
.
Now
the
Spirit
is
effectual
in
the
Word
preached
:
the
Spirit
fell
upon
Cornelius
and
the
rest
when
they
were
hearing
of
S.
Peter
.
And
the
Spirit
is
where
there
is
conversing
in
good
company
;
Where
two
or
three
are
met
together
,
I
will
be
in
the
middest
of
them
,
saith
Christ
.
If
we
walk
with
the
wise
,
we
shall
be
wiser
.
It
must
be
the
heavenly
wisdome
of
a
Christian
,
if
he
would
lead
his
life
by
grace
,
to
attend
upon
all
the
meanes
of
grace
:
because
the
Spirit
of
God
is
effectual
by
his
own
means
,
he
works
by
his
own
means
;
therefore
use
the
meanes
that
the
Spirit
hath
sanctified
for
the
working
of
grace
.
I
do
wonder
at
a
company
of
vain
sottish
creatures
,
that
carry
themselves
according
to
their
vain
conceits
,
according
to
the
whirling
of
their
own
brain
,
in
toyes
and
baubles
that
come
into
their
heads
;
they
care
not
for
the
hearing
of
Gods
blessed
truth
:
either
they
abstain
altogether
,
or
else
they
hear
it
carelesly
,
as
if
it
were
a
thing
that
concerned
them
not
:
Oh
,
but
those
that
will
lead
their
lives
by
grace
,
they
come
to
it
by
the
Spirit
,
and
the
Spirit
is
onely
effectual
in
holy
Ordinances
.
It
must
be
our
wisdome
therefore
to
bring
our selves
under
some
meanes
or
other
,
that
the
Spirit
may
be
effectual
.
The
wisest
,
and
the
best
men
in
the
world
are
no
longer
gracious
then
they
are
wise
this
way
:
if
they
neglect
good
company
,
good
acquaintance
,
if
they
neglect
the
hearing
of
the
Word
,
if
they
neglect
prayer
,
they
will
grow
dead
,
and
dull
,
and
carnal-minded
;
they
will
be
possessed
with
base
thoughts
.
How
do
men
differ
one
from
another
?
not
so
much
by
any
habitual
grace
that
is
in
them
,
as
by
avoiding
all
that
might
prejudice
them
in
a
Christian
course
,
and
by
using
all
means
whereby
the
Spirit
of
God
may
be
effectual
.
Again
,
the
way
ro
be
under
the
grace
of
Gods
Spirit
is
often
to
meditate
5.
To
meditate
on
the
free
love
and
Grace
of
God
.
of
the
grace
of
God
,
the
free
love
of
God
in
Jesus
Christ
:
for
so
it
comes
first
.
The
first
grace
of
all
is
Gods
free
love
in
the
forgiving
of
our
sins
,
and
accepting
us
to
life
everlasting
,
and
then
he
doth
alter
and
change
our
natures
more
and
more
,
he
transforms
us
more
and
more
:
when
we
find
therefore
any
defect
of
grace
in
our
hearts
,
when
we
find
coldnesse
,
and
deadnesse
,
and
dulnesse
,
go
to
the
first
fire
,
to
the
first
Sun
,
to
the
free
grace
of
God
in
Christ
,
pardoning
all
our
sins
,
and
accepting
us
to
life
everlasting
,
and
promising
us
grace
to
lead
our
lives
in
the
mean
time
.
If
you
have
fallen
into
any
sin
by
the
temptation
of
Satan
,
or
your
own
weaknesse
,
beg
not
first
grace
to
alter
your
course
,
to
sanctifie
your
life
;
but
renew
every
day
your
interest
in
the
first
grace
,
in
the
forgivenesse
of
sins
,
and
your
acceptation
to
everlasting
life
.
For
till
God
have
pardoned
your
sinnes
,
and
have
witnessed
to
your
soules
that
you
stand
reconciled
,
he
will
not
give
the
best
fruit
of
reconciliation
,
which
is
grace
.
Therefore
every
day
examine
your
lives
,
if
you
have
offended
God
,
in
what
termes
you
stand
with
God
,
and
if
you
stand
in
ill
termes
,
that
there
is
any
sin
against
conscience
,
the
best
way
is
not
presently
to
amend
that
:
for
that
will
not
be
,
except
the
heart
be
warmed
with
Gods
love
and
favour
in
the
pardon
of
your
sins
first
,
and
in
the
acceptation
of
you
in
Christ
notwithstanding
your
sins
:
as
,
he
justifieth
us
every
day
,
not
onely
in
the
first
act
of
conversion
,
but
daily
,
he
acquits
our
consciences
daily
from
our
sins
:
and
therefore
in
the
Lords
Prayer
,
Christ
teacheth
us
every
day
to
say
,
Forgive
us
our
sins
.
And
then
after
forgivenesse
of
sins
,
to
beg
the
particular
graces
for
our
lives
that
we
want
.
I
would
this
were
better
thought
on
.
Challenge
likewise
the
Covenant
of
grace
,
we
have
a
promise
of
all
6.
Challenge
the
Covenant
of
Grace
.
grace
;
and
the
spring
of
all
grace
.
We
have
a
Promise
of
Love
,
God
will
teach
us
to
Love
one
another
.
We
have
a
promise
of
Fear
,
he
hath
promised
,
that
He
will
put
his
fear
into
our
hearts
that
we
shall
never
depart
from
him
.
We
have
a
promise
of
the
holy
Spirit
,
Let
us
challenge
these
Promises
every
day
.
So
much
for
the
Directions
how
to
lead
our
lives
by
Grace
.
But
by
the
Grace
of
God
.
Saint
Paul
here
makes
it
the
ground
of
his
rejoycing
,
that
he
led
not
his
life
by
fleshly
wisdome
,
but
in
simplicity
and
sincerity
,
and
by
the
Grace
of
God
;
and
all
that
are
led
by
S.
Paul's
spirit
,
live
thus
.
There
is
a
Religion
in
the
world
that
bears
it self
very
big
,
on
high
terms
,
of
Universality
,
Succession
,
Antiquity
,
&c.
and
they
will
have
it
thought
to
be
a
spiritual
,
and
holy
Religion
.
Well
,
if
a
man
be
a
carnal
man
that
is
led
with
fleshly
wisdome
,
and
not
by
the
grace
of
God
,
that
Religion
must
needs
be
a
naughty
Religion
,
that
hath
onely
the
support
and
the
foundation
of
it
in
fleshly
wisdome
,
which
is
an
enemy
,
and
opposite
to
the
grace
of
God
,
and
to
simplicity
and
sincerity
.
But
Popery
is
this
;
Take
it
in
the
regiment
,
and
goverment
of
it
:
Take
it
in
the
worship
:
Take
it
in
the
opinions
,
you
may
draw
all
to
one
of
those
Popery
founded
on
carnal
wisdome
.
three
heads
.
For
the
government
of
it
:
There
is
a
wisdome
,
a
wondrous
wisdome
,
a
fine
subordination
to
one
Head
,
the
Pope
,
to
hear
all
controversies
,
and
1.
In
the
Government
.
under
him
the
Cardinals
,
and
under
them
the
Generals
,
and
all
at
Rome
;
and
they
have
th
eir
Provincials
under
them
:
here
is
a
wondrous
fine
subordination
:
butall
this
is
by
fleshly
wisdome
.
For
this
beast
riset
out
of
the
earth
,
and
out
of
the
Sea
,
out
of
the
Tumult
of
the
people
,
out
of
base
earthly
respects
.
Therefore
it
is
said
in
the
Revelation
;
when
the
Bishop
of
Rome
became
Pope
,
and
was
at
the
highest
,
that
a
Star
fell
:
he
fell
when
he
rose
:
when
he
was
at
the
highest
,
he
was
at
the
lowest
;
why
?
because
his
rising
was
carnal
,
and
earthly
:
or
lower
if
you
will
,
it
was
hellish
,
and
devillish
.
Their
government
is
opposite
to
Christs
Government
,
and
being
so
,
it
must
needs
be
mightily
opposed
by
him
again
:
and
therefore
it
must
needs
down
,
the
fabrick
of
it
being
opposite
to
the
frame
of
Christs
Government
;
though
it
be
wondrous
witty
.
Therefore
in
the
Revelation
,
666.
is
the
Number
of
a
man
.
If
you
mark
the
frame
of
the
Romish
policy
,
it
is
wondrous
accurate
,
it
goes
smoothly
,
by
tens
,
and
by
hundreds
,
666.
This
Babylon
is
the
number
of
a
man
;
a
fine
policy
:
but
it
is
but
the
number
of
a
man
,
it
is
the
device
of
carnal
wisdome
it self
:
therefore
it
is
divellish
wisdome
.
Thus
it
is
in
the
government
of
it
.
And
their
Worship
is
according
to
the
wisdome
of
the
flesh
:
some
wisdome
there
is
in
not
going
to
God
immediately
,
but
by
Saints
and
Angels
.
2.
In
their
Worship
.
What!
is
it
not
wisdome
in
the
Princes
Court
,
first
to
go
to
the
Favourite
,
and
by
him
to
the
Prince
?
So
,
is
it
not
wisdome
not
to
go
directly
to
God
▪
it
is
bold
rashnesse
to
come
immediately
to
God
,
but
by
Saints
and
Angels
:
This
is
the
wisdome
of
a
man
,
this
is
the
wisdome
of
the
flesh
,
Colos.
2.
this
is
carnal
wisdome
,
it
is
opposite
against
the
truth
.
Doth
not
Christ
bid
us
come
all
to
him
?
do
Angels
love
us
better
then
he
?
Is
not
he
the
great
Favourite
of
heaven
?
I
will
not
enter
into
controversie
,
but
onely
shew
how
they
work
by
fleshly
wisdome
.
Here
is
wisdome
,
when
we
cannot
raise
our selves
up
to
God
,
to
bring
him
down
to
us
.
As
in
the
Sacrament
,
they
shew
carnal
wisdome
,
Oh
,
it
is
a
fine
thing
,
that
Christs
body
and
ours
should
be
joyned
together
;
it
seemes
to
be
a
fine
point
,
that
Christ
should
be
hid
in
the
bread
,
&c.
But
here
is
no
spiritual
wisdome
.
The
union
that
the
Scripture
speaks
of
is
by
faith
,
ascending
into
heaven
,
laying
hold
on
Christ
there
:
and
going
back
to
the
crosse
,
and
seeing
Christ
crucified
there
,
and
so
he
is
meat
indeed
,
and
drink
indeed
,
as
we
see
him
crucified
,
and
satisfying
Gods
wrath
for
us
,
for
our
sins
.
And
so
again
,
is
it
not
a
pretty
wisdome
to
draw
men
by
pictures
,
and
likenesses
?
are
not
men
delighted
with
the
Images
of
their
friends
and
of
their
parents
?
and
therefore
is
it
not
a
good
religious
policy
to
have
pictures
of
Christ
,
and
pictures
of
God
the
Father
?
Here
is
wisdome
correspondent
to
the
dealing
and
affaires
of
men
,
but
all
this
is
fleshly
wisdome
.
The
Scripture
speaks
mightily
against
making
of
Images
,
the
Word
of
God
is
directly
against
it
:
this
is
fleshly
wisdome
:
Grace
doth
not
rule
here
.
So
,
that
the
soules
when
they
go
out
of
this
world
being
very
unclean
,
that
they
should
be
purged
,
that
there
should
be
some
satisfaction
,
some
Purgatory
,
&c.
here
seems
to
be
wisdome
:
but
wherefore
serves
the
blood
of
Christ
then
?
that
is
the
onely
Purgatory
that
purgeth
from
all
sins
,
mortall
sins
,
venial
sins
,
all
sins
.
Again
,
is
it
not
a
seeming
wisdome
to
come
to
heaven
by
our
own
works
,
by
our
own
merits
,
that
so
we
may
set
the
people
on
to
good
works
?
or
else
we
dull
their
spirits
,
and
endeavours
.
I
but
this
is
fleshly
wisdome
,
this
is
devillish
wit
,
and
so
it
will
prove
in
the
end
:
for
the
Scripture
goes
onely
to
Christ
,
onely
Christ
.
We
are
saved
by
faith
,
onely
by
Christ
.
I
will
not
enter
into
the
point
,
I
onely
shew
you
what
a
seeming
wisdome
they
have
,
but
it
is
not
heavenly
,
but
meerly
carnal
.
And
that
their
Religion
is
carnal
,
do
but
consider
that
all
the
points
3.
Opinions
:
wherein
they
differ
from
us
,
may
be
resolved
either
to
belly-policy
,
or
to
State-policy
:
either
to
ambition
,
and
riches
,
or
the
belly
.
Wherefore
is
their
Monarchy
,
all
their
great
preferments
,
but
to
increase
their
ambition
?
Wherefore
are
their
pardons
,
and
indulgences
,
but
to
get
money
basely
,
as
some
of
their
own
Writers
confesse
?
And
their
Purgatory
,
&c.
these
things
be
for
carnal
ends
:
it
is
a
Religion
fitted
for
their
own
ends
.
They
make
what
they
list
to
serve
them
;
Religion
,
Nature
,
Reason
,
Conscience
,
whatsoever
is
good
,
they
make
all
stoop
to
interest
their
own
cause
in
.
Their
orders
,
that
is
,
their
spiritual
good
,
must
be
their
advancement
,
it
is
but
a
colour
put
uponcarnal
ends
.
The
spiritual
good
is
their
own
advancement
,
they
aime
at
their
own
peculiar
interest
in
all
their
villainies
:
As
if
God
stood
in
need
of
our
lie
;
as
if
Gods
glory
were
advanced
by
the
Devil
.
As
well
their
Government
as
their
Religion
is
lies
,
it
is
defended
by
lies
,
by
equivocation
,
and
rebellion
,
by
withdrawing
the
allegiance
of
Subjects
,
and
murthering
of
Princes
:
Lawes
,
and
Religion
,
and
all
must
stoop
to
their
wisdome
,
under
pretence
of
bonum
spirituale
.
These
things
are
known
.
I
do
but
touch
them
,
to
breed
a
deeper
hatred
of
this
Religion
which
is
altogether
fleshly
and
carnal
.
And
so
far
as
they
are
led
by
carnal
wisdome
,
they
are
not
led
by
the
grace
of
God
.
Wherefore
is
their
lying
for
advantage
?
their
dispensations
,
and
horrible
allowing
of
any
thing
?
is
it
not
meerly
carnal
wisdome
?
In
a
word
,
their
Religion
is
meerly
policy
,
if
it
be
not
too
good
a
word
for
it
;
it
is
meerly
carnall
policy
,
it
came
not
from
heaven
but
from
the
bottomlesse
pit
.
Then
they
fell
from
heaven
when
they
grew
to
their
highest
,
when
they
were
in
their
top
.
This
I
thought
good
to
touch
collaterally
from
the
Text
,
which
doth
characterize
a
true
Christian
indeed
in
his
temper
,
that
he
is
joyful
when
he
is
as
he
should
be
;
and
the
ground
of
it
is
from
a
good
conscience
;
and
that
good
conscience
ariseth
out
of
a
course
of
life
and
conversation
led
in
simplicity
and
sincerity
to
God
.
(
For
Religion
hath
majesty
enough
in
it self
,
without
far
fetches
and
devices
.
)
And
the
principle
from
whence
,
By
the
grace
of
God
;
in
the
evidence
of
the
Spirit
,
and
not
according
to
fleshly
,
and
carnal
wisdome
.
In
a
word
therefore
,
labour
that
from
the
evidence
of
the
Spirit
,
having
your
soules
sanctified
by
the
Spirit
,
you
may
reflect
on
your selves
,
and
look
into
your
lives
,
and
say
truly
,
as
S.
Paul
doth
here
;
My
care
in
my
course
of
life
and
conversation
hath
been
in
Simplicity
,
I
have
cast
my self
upon
God
and
his
government
,
and
not
looked
to
the
world
:
and
in
sincerity
I
have
aimed
at
God
in
all
things
,
I
have
had
no
false
,
and
by
aimes
,
I
have
not
spared
even
my
life
by
any
carnal
end
.
I
have
not
served
my self
either
in
Religion
,
or
in
my
course
of
life
,
but
I
have
laboured
to
serve
God
in
serving
my
brethren
,
and
have
led
my
life
by
the
grace
of
God
,
and
by
the
Word
of
grace
,
which
I
laboured
to
know
that
I
might
follow
.
Let
us
be
able
in
some
measure
,
in
truth
to
say
thus
.
And
then
we
may
say
further
with
S.
Paul
,
That
this
is
our
rejoycing
,
the
testimony
of
our
conscience
;
We
shall
never
want
joy
.
And
then
let
the
world
judge
of
us
as
it
will
,
there
is
such
a
strength
and
power
,
such
a
prerogative
,
and
majesty
in
Christian
comfort
,
when
a
man
can
(
as
I
said
)
reflect
thus
on
himself
,
that
though
in
a
weak
measure
,
yet
in
truth
,
his
conversation
and
course
of
life
hath
been
(
though
his
slidings
have
been
something
)
in
simplicity
,
and
sincerity
,
that
nothing
can
daunt
it
in
this
world
.
It
is
above
all
discouragement
,
above
all
eclipse
of
good
name
,
the
testimony
of
Conscience
,
which
hath
Gods
testimony
with
it
.
The
witnesse
of
two
is
a
strong
witnesse
:
the
witnesse
of
God
,
and
conscience
it
will
so
settle
our
soules
,
that
neither
ill
reports
nor
any
usage
in
the
world
shall
daunt
us
:
we
shall
have
comfort
in
all
the
passages
of
our
lives
be
they
what
they
will
.
Whereas
other
men
that
lead
not
their
lives
in
a
constant
course
of
holy
simplicity
and
sincerity
,
they
are
as
the
Prophet
saith
,
like
the
leaves
of
the
Forrest
,
shaken
with
every
alteration
,
with
every
rumour
of
ill
newes
.
But
a
sound
Christian
in
the
worst
alteration
,
there
may
be
combustions
,
there
may
be
alteration
of
State
,
yet
his
heart
is
fixed
,
he
is
not
moved
.
Likewise
,
in
the
hour
of
death
he
can
say
with
Hezekias
,
Thou
knowest
,
Lord
,
I
have
led
my
life
in
simplicity
,
that
I
have
served
thee
with
a
perfect
heart
;
that
is
,
in
sincerity
.
I
have
desired
,
and
endeavoured
to
grow
better
;
which
is
all
the
perfection
we
have
in
this
world
:
sincerity
witnessed
by
growth
,
and
strength
against
the
contrary
,
this
will
comfort
us
in
all
the
alterations
,
and
changes
in
this
world
,
(
which
is
as
a
Sea
,
full
of
trouble
,
)
and
at
the
hour
of
death
likewise
,
and
at
the
day
of
Judgment
;
this
is
that
onely
that
will
make
us
able
to
look
Christ
in
the
face
.
Truth
hath
a
Divinity
in
it
(
this
simplicity
and
sincerity
)
more
then
any
earthly
thing
;
it
hath
that
in
it
that
is
real
,
and
spiritual
.
A
man
that
hath
the
Grace
of
God
in
the
truth
of
it
,
there
is
a
great
deal
of
majestie
in
it
.
There
is
the
greatest
majestie
in
heavenly
things
when
they
appear
most
simple
,
because
of
their
excellency
.
There
is
some
thing
of
Gods
in
sincerity
:
so
much
as
a
man
hath
in
truth
,
so
much
of
Gods
:
He
partakes
of
the
Divine
nature
,
as
S.
Peter
saith
,
so
much
as
he
hath
in
truth
,
though
it
be
never
so
little
:
and
being
a
branch
of
God
,
it
will
make
him
look
upon
God
in
the
day
of
Judgment
.
Why
?
because
he
knowes
he
is
in
the
Covenant
of
Grace
,
that
he
hath
title
to
heaven
by
Christ
.
When
a
mans
conscience
can
tell
him
that
he
hath
led
his
life
,
not
by
carnal
wisdome
,
but
in
the
truth
of
Grace
,
it
will
make
him
out-look
Satan
,
and
all
the
troubles
of
the
world
,
and
look
unto
Christ
with
comfort
.
Who
would
not
be
in
such
a
state
?
Thus
we
see
a
Christian
leads
his
life
,
Not
in
fleshly
wisdome
,
but
by
the
Grace
of
God
.
I
will
adde
one
thing
more
,
and
so
finish
the
verse
.
We
may
see
hence
,
That
the
most
Religious
men
are
the
best
Statesmen
.
Best
Statesmen
,
who
.
I
know
,
proud
carnall
Machivillian
dispositions
make
a
scorn
at
these
positions
,
they
think
them
to
be
austere
,
and
poor
principles
,
till
they
come
to
death
:
As
that
Wretch
said
himself
when
he
came
to
dye
,
That
he
had
provided
for
all
things
but
for
death
:
but
while
they
are
in
their
ruffe
,
they
think
they
can
manage
States
,
and
do
all
.
When
indeed
they
bring
the
vengeance
of
God
upon
their
own
persons
,
and
upon
the
State
they
live
in
:
For
God
is
neither
in
them
,
nor
with
them
.
He
is
not
in
them
:
for
they
want
Grace
,
they
are
led
by
carnall
wisdome
altogether
.
And
he
is
not
with
them
:
God
will
not
give
them
good
successe
,
unlesse
it
be
to
increase
their
Judgement
.
He
will
not
give
good
successe
to
those
projects
that
they
take
up
contrary
to
his
rule
.
Therefore
those
that
will
be
guided
by
reasons
of
Religion
,
and
submit
themselves
to
the
guidance
of
Gods
blessed
Spirit
,
they
are
best
for
the
state
of
their
own
soules
,
and
best
for
the
publick
estate
.
For
,
doth
not
God
know
the
mysteries
of
State
better
then
any
man
?
Is
not
he
a
better
Politician
then
any
Achitophel
in
the
world
.
If
they
have
any
State-policy
that
is
worth
the
naming
,
is
it
not
from
him
?
Is
it
not
a
beam
from
that
Sunne
?
Yes
,
why
then
who
is
the
better
?
(
the
difference
of
parts
excepted
,
)
but
take
them
alike
,
a
gracious
man
,
and
another
that
is
not
so
:
let
the
one
fetch
his
counsel
from
hell
,
from
darknesse
,
and
the
other
be
ruled
by
reasons
of
conscience
,
and
Religion
,
there
is
no
comparison
.
God
will
crosse
and
curse
their
projects
that
are
for
their
own
ends
,
both
in
themselves
,
and
in
the
State
too
.
As
for
the
other
that
are
under
Grace
,
and
the
government
of
Grace
,
God
will
be
wise
in
them
by
his
Spirit
,
and
he
will
be
wise
for
them
,
Psal.
1.
Whatsoever
a
good
man
doth
,
it
shall
prosper
:
it
is
a
large
promise
.
How
wondrous
happy
,
and
wise
were
the
Children
of
Israel
when
they
kept
the
Covenant
of
God
?
This
is
your
wisdome
,
to
keep
the
Commandements
of
God
,
Deuteron.
4.
and
their
wisdome
made
them
happy
.
How
happy
were
they
in
David's
time
,
who
made
the
Statutes
of
God
,
the
Man
of
his
Counsel
?
How
happy
was
the
State
in
Solomons
time
?
till
Solomon
did
warp
,
and
bend
to
Carnall
counsell
,
to
strengthen
himself
?
How
happy
was
his
Government
till
that
time
?
but
never
after
that
;
they
were
environed
with
enemies
round
about
:
but
alas
,
who
could
hurt
the
people
of
God
,
so
long
as
they
submitted
themselves
to
the
government
of
grace
?
they
were
alway
happy
.
Therefore
it
is
an
idle
thing
to
suppose
that
there
will
be
any
good
successe
by
carnal
projects
:
no
,
the
onely
good
States-man
is
the
religious
man
.
And
it
was
never
better
with
the
Church
of
God
before
or
since
the
time
of
Christ
,
then
when
those
were
in
the
stern
.
Do
but
think
of
this
oft
,
as
S.
Jude
saith
,
God
onely
wise
:
we
must
all
of
us
light
our
candle
at
that
fire
.
All
wisdome
,
even
this
poor
spark
of
reason
,
that
God
enlightneth
every
man
that
comes
into
the
world
withall
,
it
comes
from
Christ
Jesus
:
In
him
are
all
the
treasures
of
wisdome
,
God
,
and
God-man
,
onely
wise
.
There
is
no
wisdome
without
him
,
therefore
let
us
submit
our selves
to
his
Government
;
let
us
pray
to
him
,
and
seek
for
wisdome
of
him
in
all
things
.
But
I
go
on
to
the
next
Verse
.
VERSE
XIII
.
For
we
write
none
other
things
unto
you
then
what
you
read
,
or
acknowledge
,
and
I
trust
you
shall
acknowledge
even
to
the
end
.
HEre
S.
Paul
strengthens
himself
by
another
course
:
First
,
he
retires
to
his
own
heart
,
and
conscience
;
My
rejoycing
is
this
,
the
testimony
of
my
conscience
,
&c.
and
he
sets
this
as
a
Bulwark
against
all
the
slanders
and
detractions
of
his
opposers
whatsoever
:
he
sets
it
as
a
flag
of
defiance
,
the
testimony
of
his
own
conscience
.
But
to
set
himself
the
more
upright
in
their
hearts
whom
he
was
to
deal
withall
,
knowing
what
a
great
advantage
it
was
to
have
the
good
opinion
of
them
,
and
to
wipe
away
all
imputation
,
he
passeth
from
his
conscience
to
their
conscience
.
For
my
own
conscience
my
rejoycing
is
this
,
that
you
cannot
accuse
me
that
I
have
led
my
life
by
carnal
false
principles
,
but
by
reasons
of
Religion
,
and
by
the
blessed
motions
of
Gods
Spirit
.
Nay
,
I
can
go
further
then
so
:
for
what
I
say
of
mine
own
conscience
,
I
dare
say
you
can
say
too
:
for
I
write
no
other
things
then
what
you
read
or
acknowledge
.
What
you
read
]
Some
take
it
,
What
you
know
,
or
acknowledge
,
because
these
are
distinct
things
.
The
word
,
Anaginoskein
,
signifies
to
know
,
or
to
read
;
but
usually
to
read
.
We
may
well
therefore
take
it
so
as
most
translate
it
here
,
I
write
no
other
thing
,
concerning
my
simplicity
,
but
what
you
read
,
or
acknowledge
.
I
write
of
my
simplicity
,
simply
;
I
speak
not
of
my
sincerity
insincerely
,
but
what
I
write
,
you
read
or
acknowledge
:
because
S.
Paul
knew
he
had
a
place
in
their
conscience
,
they
could
not
but
acknowledge
what
a
man
he
was
:
for
the
Spirit
was
wondrous
effectual
by
his
Ministery
in
their
hearts
;
and
they
were
his
Epistle
,
as
he
saith
in
another
place
:
and
therefore
he
appeales
to
their
acknowledgment
,
to
their
conscience
,
We
write
no
other
thing
,
&c.
And
for
the
time
to
come
,
I
trust
you
shall
acknowledge
to
the
end
.
So
he
doth
appeal
to
their
conscience
for
the
present
,
and
he
doth
take
in
trust
the
time
to
come
,
what
their
thoughts
shall
be
of
him
,
and
what
his
estate
shall
be
.
You
shall
have
Grace
to
think
well
of
me
to
the
end
,
because
you
shall
have
ground
to
think
well
of
me
from
my
constancy
.
I
hope
you
shall
acknowledge
to
the
end
;
and
you
shall
have
wisdome
,
and
experience
of
my
goodnesse
to
acknowledge
to
the
end
.
I
will
give
a
touch
on
these
things
,
because
they
be
useful
;
and
but
a
touch
,
because
I
stood
somewhat
on
them
before
,
and
shall
have
fit
occasion
for
them
severally
after
.
We
write
no
other
things
then
what
you
read
.
Observ.
A
Christian
uniform
.
This
seemeth
strange
;
why
,
how
could
they
read
other
things
then
what
he
wrote
?
Yes
,
if
he
had
written
falsly
,
if
he
had
not
expressed
his
thoughts
in
his
writings
,
then
they
had
read
one
thing
,
and
he
had
been
another
.
As
a
woman
that
is
painted
,
there
is
Prosopon
,
and
Prosopeia
;
there
is
the
visage
,
and
the
true
natural
countenance
:
she
is
not
the
woman
she
appeares
to
be
;
her
face
is
one
,
and
her self
is
another
:
but
I
am
as
I
expresse
my self
.
His
meaning
is
,
I
speak
of
my
simplicity
,
and
sincerity
,
simply
,
and
sincerely
.
I
speak
not
of
my
vertues
to
go
beyond
you
,
but
I
speak
sincerely
;
what
I
speak
,
you
read
:
for
I
think
not
that
he
means
his
former
Epistle
,
but
what
he
wrote
concerning
himself
,
and
the
leading
of
his
life
,
that
which
I
speak
concerning
my self
,
that
you
read
;
and
what
you
read
,
that
I
speak
.
It
yields
me
this
Observation
,
(
which
though
I
had
occasion
to
speak
of
when
I
handled
Simplicity
,
yet
I
shall
now
touch
it
,
)
That
A
Christian
man
is
one
man
,
he
doth
act
one
mans
part
.
He
hath
not
a
heart
and
a
heart
,
he
is
not
a
man
and
a
man
;
there
is
a
harmony
between
his
thoughts
and
resolutions
,
between
his
speeches
and
his
actions
,
they
all
sweetly
accord
together
:
what
he
thinks
and
resolves
on
,
that
he
speakes
;
what
he
speakes
,
that
he
writes
;
what
he
writes
and
speaks
,
that
he
doth
:
he
is
one
man
in
all
,
he
doth
not
deal
doubly
.
It
is
the
easiest
thing
in
the
world
to
be
politick
,
to
be
naught
,
to
double
:
the
nature
of
man
teacheth
a
man
to
be
false
:
mans
heart
is
full
of
naughtinesse
;
it
is
a
hard
thing
for
a
man
to
be
one
:
and
till
a
man
be
a
gracious
man
,
he
shall
be
a
double
man
.
Therefore
you
must
take
heed
of
a
fault
,
which
is
called
the
abuse
of
Abuse
of
signes
.
signes
,
of
such
signes
as
serve
to
expresse
what
a
man
is
inwardly
.
Let
your
inward
disposition
,
and
the
signs
that
expresse
it
accord
.
The
signs
of
expression
that
come
from
one
man
to
another
,
are
speech
,
writing
,
countenance
,
and
the
like
.
A
man
should
not
be
one
thing
within
,
and
his
speech
another
;
he
should
not
be
one
thing
,
and
his
writing
another
:
he
should
not
be
one
thing
,
and
any
other
expression
another
.
This
abuse
of
signes
,
and
expressions
when
they
are
one
way
,
and
the
heart
another
:
besides
the
odiousnesse
of
it
to
God
,
(
as
being
contrary
both
to
his
Nature
,
and
to
his
Word
:
it
is
contrary
to
his
nature
;
for
he
is
simple
and
sincere
,
he
is
one
in
all
,
there
is
no
shadow
of
change
in
him
,
there
is
no
mixture
.
As
it
is
contrary
to
his
Nature
,
so
it
is
contrary
to
his
Word
,
that
bids
us
not
dissemble
nor
lie
one
to
another
,
)
It
makes
a
man
most
like
the
Devil
,
who
never
appears
in
his
own
shape
,
but
alwayes
in
another
.
He
comes
in
our
friends
as
an
Angel
of
light
,
he
never
discovers
himself
in
his
own
colours
.
Besides
all
these
,
and
such
like
respects
,
it
is
the
overthrow
,
it
cuts
the
sinewes
of
humane
society
:
for
what
is
the
band
of
humane
society
,
but
the
entercourse
by
speech
and
writing
,
and
the
like
?
Now
if
there
be
abuse
of
these
signes
,
that
they
are
one
thing
,
and
we
another
,
that
we
do
not
expresse
what
is
the
true
thought
,
and
impression
of
our
hearts
,
all
society
is
dissolved
.
Therefore
we
cannot
too
much
hate
Popish
principles
,
of
not
keeping
fidelity
with
Hereticks
(
as
they
call
them
)
:
it
is
the
custome
of
them
to
deal
so
.
As
you
know
in
a
War
of
theirs
with
the
Turks
;
the
story
is
well
known
:
when
the
Cardinals
had
broken
their
promise
after
they
had
in
a
manner
gotten
the
Victory
,
the
Turks
even
cryed
to
Christ
that
he
would
revenge
their
treachery
;
and
the
Turks
came
again
upon
them
,
and
overcame
them
,
and
gave
them
a
mighty
overthrow
.
Their
grosse
principle
of
equivocation
,
and
the
like
,
which
stands
in
the
abuse
of
expressions
,
and
signes
.
Yea
,
their
abuse
of
the
blessed
sign
and
seal
,
an
oath
,
which
is
the
sign
of
all
truth
between
man
and
man
.
Their
abuse
of
the
Sacrament
too
:
they
have
abused
all
Gods
signs
,
and
all
to
ill
purposes
,
to
swear
with
private
reservations
:
whereas
the
old
principle
of
Isidore
is
constantly
and
everlastingly
true
;
Conceive
the
oath
as
you
will
,
it
must
be
understood
,
as
he
to
whom
it
is
sworn
understands
it
,
and
not
as
he
that
swears
.
Therefore
undoubtedly
Popery
must
fall
every
day
:
and
judicious
men
,
though
they
be
not
gracious
,
they
see
it
must
fall
.
It
should
make
us
hate
them
deeply
;
because
the
courses
they
take
are
the
overthrow
of
society
:
this
abuse
of
expressions
,
of
that
excellent
gift
that
God
hath
given
,
namely
the
tongue
,
whereby
what
is
in
my
heart
another
man
may
understand
:
and
also
writing
,
whereby
a
man
may
convey
his
mind
many
hundred
miles
.
Now
these
excellent
gifts
that
God
hath
given
for
society
,
for
men
to
turn
them
against
God
,
and
against
Society
,
it
must
needs
provoke
the
Majesty
of
God
.
And
as
it
is
a
sin
against
Society
,
so
it
is
a
sin
that
is
punished
by
society
.
All
men
must
needs
hate
them
that
do
so
:
those
that
have
no
other
argument
against
Popery
,
they
have
argument
enough
from
their
equivocation
.
Those
that
are
not
subtile-headed
to
see
other
things
,
when
they
look
to
the
Gun-powder
Treason
,
and
to
their
equivocation
,
there
is
argument
enough
for
any
plain
simple
man
to
hate
Popery
.
Therefore
let
us
be
like
our selves
in
all
that
we
do
to
God
,
or
to
men
.
I
had
occasion
to
presse
the
Point
when
I
spake
of
simplicity
;
therefore
I
will
not
dwell
further
on
it
.
I
write
no
other
thing
then
what
you
read
or
acknowledge
.
He
means
,
they
acknowledged
it
in
their
heart
and
conscience
.
What
I
write
of
my
conversation
,
that
which
you
have
heard
,
it
is
no
other
then
that
you
read
,
and
you
acknowledge
it
too
:
for
they
had
felt
the
power
of
his
Ministery
.
Whence
first
of
all
observe
,
That
Where
the
Minister
converseth
by
the
Grace
of
God
,
and
not
by
carnal
wisdome
,
Observ.
God
is
wise
for
those
that
walk
by
Grace
.
God
is
not
onely
wise
in
him
,
but
for
him
.
He
is
gracious
and
good
for
him
,
he
gives
him
successe
in
the
hearts
of
others
.
When
a
man
is
led
by
the
Spirit
of
God
,
the
same
Spirit
that
guides
him
in
speaking
,
guides
his
auditors
in
hearing
,
and
gives
a
sweet
,
and
a
strong
report
in
their
hearts
of
what
he
saith
,
What
I
write
of
my self
you
acknowledge
,
that
my
Conversation
hath
been
in
sincerity
;
and
not
onely
my
conversation
,
but
my
Doctrine
;
every
way
you
have
acknowledged
me
:
the
same
Spirit
that
guided
me
to
do
so
,
wrought
in
you
an
acknowledgment
of
it
in
your
conscience
.
Therefore
if
you
would
have
the
speeches
of
the
Ministers
to
take
effect
,
you
should
desire
God
not
only
to
guide
them
in
what
they
are
to
say
,
but
likewise
with
the
same
Spirit
to
work
in
the
hearers
;
and
when
the
same
Spirit
works
in
both
,
what
a
glorious
successe
is
there
?
As
we
see
here
,
S.
Paul
carried
himself
in
his
own
person
,
and
in
his
Ministery
graciously
:
in
simplicity
,
and
sincerity
;
for
it
is
meant
of
both
:
he
taught
simple
doctrine
without
any
glozing
,
without
any
far-fetched
beauty
,
from
wit
,
or
eloquence
,
or
the
like
:
and
he
looked
to
God
in
his
life
and
conversation
;
and
as
God
guided
him
,
so
he
stirred
them
up
to
pray
for
him
:
as
the
Word
and
Prayer
they
are
alway
joyned
together
:
the
Word
had
a
report
in
their
hearts
,
as
it
had
in
his
own
:
What
I
speak
,
you
acknowledge
,
&c.
It
is
not
for
us
to
deliver
our
minds
,
and
there
an
end
:
but
when
we
are
to
speak
,
we
ought
before-hand
to
look
up
to
God
,
and
desire
his
Spirit
to
be
effectuall
in
us
,
that
we
may
speak
in
the
wisdome
and
grace
of
the
Spirit
;
and
likewise
that
it
may
be
effectual
to
them
,
that
they
may
acknowledge
it
,
that
they
may
feel
in
their
soules
and
consciences
the
power
of
what
we
speak
and
feel
in
our selves
.
So
you
see
the
truth
of
what
I
said
before
,
That
God
was
not
onely
wise
in
S.
Paul
,
but
he
was
gracious
and
good
for
him
in
those
that
he
was
to
deal
with
.
And
there
is
the
glory
of
a
good
Minister
,
that
is
a
humble
man
,
and
denies
carnal
wisdome
,
That
God
will
delight
to
honour
himself
by
using
him
as
an
instrument
to
do
good
to
others
.
God
usually
will
give
report
of
what
he
saith
to
the
hearts
of
others
.
Proud
men
that
speak
what
they
speak
by
carnall
projects
,
and
carnall
wisdome
,
and
seek
themselves
,
usually
the
hearts
and
consciences
of
other
men
give
no
report
to
them
.
For
man
naturally
is
proud
,
and
when
he
sees
that
the
most
excellent
man
in
the
world
hath
by-aimes
,
he
will
not
be
gone
beyond
by
him
,
say
what
he
will
:
If
a
man
set
up
sailes
for
himself
,
he
doth
not
win
upon
others
.
But
he
that
discovers
himself
,
that
he
seeks
the
glory
of
God
,
and
the
good
of
the
soules
that
he
deales
with
,
and
denies
himself
in
that
which
otherwise
he
could
do
,
that
useth
not
the
strength
of
parts
which
he
hath
,
because
he
would
discover
the
simple
Word
,
which
is
most
Majestical
in
simplicity
;
God
seeing
this
simple
and
sincere
desire
,
he
honours
and
crownes
the
Ministery
of
such
a
man
with
successe
in
the
hearts
of
the
people
.
Therefore
saith
S.
Paul
here
,
I
write
no
other
thing
concerning
my self
,
but
God
hath
honoured
me
with
the
issue
of
it
in
your
hearts
likewise
,
that
you
acknowledge
what
I
say
.
You
acknowledge
.
Acknowledge
is
a
deep
word
,
it
is
more
then
to
know
;
it
is
more
then
a
conviction
of
the
judgment
:
it
is
when
the
heart
and
affections
yield
,
when
the
inward
Spirit
upon
experience
yields
,
I
feel
and
acknowledge
this
is
true
;
it
is
more
I
say
then
knowledge
.
The
next
point
then
that
I
observe
is
this
,
That
God
doth
give
his
Children
that
love
him
in
simplicity
and
sincerity
,
a
place
in
the
conscience
of
men
.
Observ.
Gods
Children
have
place
in
the
conscience
of
others
.
He
gives
them
place
in
the
consciences
of
those
that
have
conscience
:
for
there
are
some
that
have
no
science
,
and
therefore
they
have
no
conscience
:
as
Popish
superstitious
persons
,
&c.
But
those
that
deal
faithfully
,
that
live
in
the
Church
,
and
see
the
glory
of
God
,
God
gives
them
a
place
in
the
conscience
of
those
that
they
live
amongst
,
and
deal
with
.
And
they
seek
more
to
have
place
in
their
conscience
,
then
in
their
fancy
,
then
in
their
opinion
,
and
Imagination
,
and
humour
.
A
carnal
man
,
so
he
may
have
the
humour
,
the
fancy
,
and
Imagination
of
his
hearers
delighted
,
he
regards
not
what
inwardly
they
may
feel
from
him
:
he
regards
not
how
he
warms
their
hearts
,
and
conscience
,
and
how
they
acknowledge
him
within
:
and
therefore
perhaps
,
if
he
have
a
good
word
for
the
present
,
Oh
,
a
glorious
man
,
&c.
it
is
all
he
cares
for
;
but
he
hath
no
place
in
their
conscience
,
because
they
feel
him
not
working
there
,
and
he
hath
no
aime
to
be
there
.
A
good
man
seeks
to
edifie
,
and
build
up
the
conscience
in
sound
principles
,
in
good
courses
,
in
the
faith
of
Christ
,
in
holy
obedience
:
things
that
will
hold
out
in
life
,
and
death
.
If
I
were
to
speak
to
Ministers
,
I
would
inlarge
the
point
further
.
Let
us
all
in
our
Conversations
labour
rather
to
approve
our selves
to
the
consciences
of
men
,
that
they
may
acknowledge
us
to
be
honest
,
downright
,
Use.
To
approve
our selves
to
mens
consciences
.
faithful
men
,
rather
then
to
please
their
humours
,
and
fancies
:
for
as
Solomon
saith
,
he
that
tells
a
man
the
truth
,
shall
have
more
favour
at
the
last
,
then
he
that
dissembleth
:
for
his
conscience
will
witnesse
that
he
hath
dealt
rightly
,
and
faithfully
with
him
,
that
he
is
an
honest
man
,
and
goes
on
in
the
same
principles
still
.
Let
us
therefore
first
look
to
our
own
conscience
,
and
then
to
the
conscience
of
others
:
and
if
we
cannot
approve
our selves
to
our
own
conscience
,
and
to
the
conscience
of
others
,
alas
,
what
will
become
of
us
?
how
shall
we
approve
our selves
to
God
,
and
to
Jesus
Christ
at
the
day
of
Judgment
?
There
is
no
man
but
a
sound
Christian
that
approves
himself
to
the
conscience
of
another
man
:
For
any
other
man
,
it
is
just
with
God
in
his
Judgment
to
find
him
out
first
or
last
:
he
may
wind
himself
into
the
conscience
for
a
time
,
as
the
superstitious
Papists
do
,
but
first
or
last
he
is
found
out
to
be
a
dissembler
,
and
to
bring
false
wares
.
And
so
for
Civil
conversation
,
there
is
none
that
will
have
place
in
the
conscience
of
other
men
,
to
think
them
and
their
courses
good
,
but
those
that
are
sound
Christians
:
For
the
most
,
those
that
are
not
led
by
the
grace
of
Gods
Spirit
;
all
mens
consciences
condemn
them
,
they
are
smitten
,
and
censured
there
,
and
judged
there
.
Besides
,
their
own
conscience
which
perhaps
they
will
not
give
leave
to
tell
them
somewhat
in
their
ear
that
they
would
be
loath
to
hear
,
This
you
are
,
this
you
did
,
and
this
you
spake
amisse
:
they
will
not
suffer
conscience
to
speak
,
but
drown
it
in
sensuality
,
and
stifle
it
;
they
take
this
course
,
they
think
they
are
well
enough
,
and
they
would
never
be
themselves
.
A
carnal
man
will
hardly
give
conscience
leave
to
speak
,
till
it
will
whether
he
will
or
no
;
at
the
hour
of
death
,
and
the
day
of
Judgment
,
when
God
lets
it
loose
upon
him
:
but
let
them
take
this
course
as
long
as
they
will
,
yet
in
the
conscience
of
other
men
they
have
no
place
:
for
they
live
not
as
S.
Paul
saith
here
,
in
simplicity
,
and
sincerity
,
not
by
carnal
wisdome
,
but
by
the
Grace
of
God
.
This
is
the
benefit
that
a
good
man
hath
in
this
life
,
that
howsoever
he
have
the
ill
words
of
carnall
men
sometimes
,
and
their
humour
is
against
him
:
yet
notwithstanding
if
they
be
in
the
Church
,
and
have
any
illumination
,
any
judgment
,
he
hath
their
conscience
for
him
.
Nay
,
I
say
more
,
they
cannot
but
think
reverently
of
a
man
of
God
,
of
a
good
Christian
(
I
speak
not
of
Ministers
onely
)
they
cannot
but
think
reverently
of
them
,
and
reverence
them
in
their
consciences
do
what
they
can
:
for
it
is
not
in
mens
power
to
frame
what
conceits
they
will
,
to
frame
what
opinions
they
will
of
men
:
but
as
there
is
a
necessity
of
reason
,
as
the
principles
we
say
are
so
strong
,
rhat
a
man
cannot
say
they
are
false
,
do
what
he
can
;
because
the
light
is
visible
to
the
understanding
:
as
a
man
cannot
say
the
Sun
shines
when
it
is
night
,
when
it
is
dark
,
because
it
is
a
sensible
falshood
:
so
a
man
cannot
deny
the
principles
of
any
Art
,
if
they
be
principles
:
because
there
is
such
a
light
of
truth
that
over-powers
him
,
and
as
it
were
compells
the
inward
man
.
So
it
is
here
,
there
is
such
a
majestie
in
grace
,
and
good
courses
of
a
Christian
,
that
another
man
that
lives
a
wicked
life
he
cannot
think
of
him
what
he
would
.
He
may
force
himself
to
speak
what
he
list
,
and
force
odd
opinions
of
him
,
but
when
he
is
him
sober
self
,
he
must
needs
if
he
have
any
reliques
of
conscience
in
him
,
if
he
be
not
altogether
a
sot
,
he
must
needs
think
well
in
his
conscience
of
such
a
mans
courses
.
This
is
the
majestie
,
and
honour
of
good
things
,
that
however
they
may
have
the
humour
,
and
passion
,
and
fancy
of
men
against
them
,
yet
they
have
their
conscience
for
them
;
yea
,
of
wicked
men
when
they
are
themselves
.
Take
the
wickedest
man
at
the
hour
of
death
,
if
he
have
himself
at
command
,
that
his
spirits
be
not
disturbed
,
and
ask
him
whether
he
justifie
the
courses
of
such
and
such
men
?
he
will
answer
,
Oh
yes
,
I
would
I
had
led
them
my self
.
What
is
that
that
besots
them
?
Sensuality
,
and
such
courses
:
for
men
that
are
not
led
by
the
Grace
of
God
,
are
led
with
outward
things
which
besot
the
judgment
for
a
time
:
but
when
that
dulnesse
is
past
,
when
a
wicked
man
is
stripped
of
all
,
and
is
best
able
to
judge
,
then
he
likes
such
courses
.
If
the
worst
men
shall
in
their
conscience
acknowledge
the
best
persons
,
and
the
best
things
one
day
,
nay
,
they
do
now
,
if
they
will
suffer
themselves
to
be
themselves
;
then
let
us
take
such
courses
as
our
own
consciences
may
justifie
,
as
S.
Paul
saith
here
,
This
is
my
glorying
,
the
testimony
of
my
conscience
,
and
likewise
the
conscience
of
those
I
live
with
,
I
write
no
other
thing
,
but
what
you
acknowledge
in
your
consciences
your selves
.
And
I
trust
you
shall
acknowledge
to
the
end
.
This
word
,
Trust
,
doth
not
imply
as
usually
it
doth
in
common
speech
,
Trust
what
;
an
uncertainty
of
a
thing
,
a
moral
conjecture
,
I
trust
,
or
hope
it
may
be
so
:
it
may
be
otherwise
,
but
I
hope
well
:
it
is
not
an
uncertain
conceit
with
the
fear
of
the
contrary
:
but
the
word
implies
a
gracious
dependant
disposition
upon
God
,
I
trust
in
God
,
as
it
is
so
exprest
in
some
other
places
.
Now
you
acknowledge
me
,
and
I
trust
in
God
you
shall
acknowledge
me
to
the
end
.
So
here
Saint
Paul
sets
down
what
he
resolved
to
be
by
the
Grace
of
God
,
and
what
in
the
issue
he
should
be
:
because
holy
resolutions
are
seconded
with
gracious
assistance
.
And
likewise
he
sets
down
what
they
should
judge
of
him
to
the
end
:
I
trust
,
as
you
acknowledge
me
now
,
so
to
the
end
you
shall
have
grace
so
to
do
,
and
I
shall
have
grace
so
to
be
;
I
shall
be
as
I
am
,
and
have
been
:
I
have
led
my
life
in
simplicity
,
and
sincerity
:
and
as
you
have
acknowledged
me
to
be
such
a
one
,
so
you
shall
have
grace
still
to
acknowledge
me
:
I
hope
,
or
trust
.
I
will
not
enter
into
any
common
place
,
onely
I
will
speak
that
which
the
Text
puts
to
me
.
I
trust
you
shall
acknowledge
to
the
end
.
Here
he
begins
with
his
hope
of
their
judging
of
him
,
to
continue
so
to
the
end
.
Saint
Paul
here
takes
a
good
conceit
,
a
good
opinion
of
his
children
S.
Paul's
good
conceit
of
the
Corinthians
.
whom
he
had
begotten
to
the
faith
in
Corinth
;
I
hope
as
you
are
,
and
as
you
do
judge
of
me
,
so
you
will
judge
of
me
to
the
end
.
Why
hath
S.
Paul
such
a
trust
of
them
as
of
himself
?
Among
many
reasons
this
is
one
:
He
knew
that
where
God
had
begun
Reason
1.
a
good
work
,
he
would
finish
it
:
he
saw
that
he
had
begun
a
good
work
in
them
,
and
therefore
he
knew
that
he
would
go
on
with
it
.
And
then
again
,
God
planted
in
him
a
good
hope
and
trust
of
them
;
Reason
2.
because
hope
and
trust
stirre
up
indeavour
to
the
thing
hoped
for
.
Desperation
doth
quell
all
courage
,
and
cool
all
endeavour
:
Now
God
,
because
he
would
have
us
constant
in
our
carriage
,
and
in
the
expressions
of
our
love
to
other
men
,
he
stirres
up
in
us
a
trust
that
all
shall
be
well
with
them
.
Likewise
S.
Paul
sets
down
his
hope
that
God
had
put
into
his
heart
of
Reas.
3.
them
for
his
own
comfort
:
for
it
is
a
great
comfort
to
a
Minister
,
or
to
a
Christian
,
when
he
is
to
deal
with
such
as
he
trusts
are
good
,
and
will
be
good
:
it
is
a
heaven
upon
earth
,
and
therefore
God
doth
plant
good
conceits
of
other
men
in
us
for
this
end
:
partly
,
to
stirre
up
our
endeavour
to
do
all
good
to
them
;
and
partly
,
to
comfort
us
.
For
if
the
finall
estate
of
any
man
were
discovered
to
us
,
that
God
had
no
delight
in
them
concerning
their
salvation
,
who
would
do
any
service
of
love
for
them
?
or
who
would
have
comfort
in
conversing
with
them
?
But
when
God
stirs
up
in
our
hearts
a
good
opinion
of
them
,
partly
it
is
good
for
them
to
stirre
up
our
endeavour
to
do
all
good
for
them
;
and
it
is
good
for
us
,
it
is
a
great
comfort
.
And
again
,
it
was
an
encouragement
to
them
when
they
heard
of
Saint
Paul's
trust
of
them
to
the
end
,
that
they
should
continue
as
they
were
:
For
to
have
a
good
conceit
and
opinion
of
another
man
,
especially
,
the
good
conceit
of
a
Pastor
,
it
is
a
great
encouragement
.
And
the
best
Christians
in
the
world
have
need
of
it
oft-times
.
Besides
the
judgement
of
themselves
,
which
is
sometimes
shaken
by
Satan
,
that
they
give
a
false
witnesse
of
their
own
estate
:
Oh
it
is
comfortable
that
a
man
have
the
judgment
of
a
man
that
looks
without
passion
,
and
temptation
on
him
:
you
have
been
thus
,
and
my
trust
and
confidence
is
in
God
,
and
the
promise
of
God
,
looking
to
your
former
course
,
that
you
will
be
so
to
the
end
:
he
gives
not
a
false
witnesse
.
Saint
Paul
speaks
thus
to
stirre
up
his
own
endeavour
to
do
good
to
them
:
and
to
comfort
them
,
that
so
great
an
Apostle
should
have
so
good
an
opinion
of
them
.
Therefore
let
us
labour
(
I
say
)
to
entertain
as
good
a
conceit
of
them
To
entertain
good
conceits
of
others
.
among
whom
we
live
,
as
their
carriage
will
bear
.
Two
things
usually
are
the
object
of
our
hope
and
trust
;
while
men
are
here
,
before
their
estate
be
determined
of
in
hell
,
God
may
have
mercy
on
them
,
and
deliver
them
out
of
the
snares
of
Satan
:
that
hope
should
stirre
up
some
endeavour
to
pray
for
them
,
seeing
their
estates
are
not
desperate
,
they
are
not
yet
sunk
into
Hell
.
Or
else
if
we
see
them
in
the
state
of
grace
,
we
should
expresse
our
love
in
the
services
,
and
offices
of
love
,
because
God
hath
already
set
his
stamp
on
them
.
There
is
no
man
living
but
we
may
trust
,
and
hope
of
him
one
way
or
other
.
Those
that
we
see
no
grace
in
,
as
the
Apostle
saith
,
2
Tim.
2.
we
may
have
patience
towards
them
,
seeing
if
at
any
time
God
will
have
mercy
on
them
to
deliver
them
out
of
the
snare
of
the
Devil
.
It
is
not
good
to
cast
off
all
conceit
,
and
all
hope
of
any
man
living
:
the
worst
sign
is
,
when
we
see
men
malicious
,
and
oppose
known
truths
,
because
it
comes
near
the
sin
against
the
Holy
Ghost
:
but
because
we
may
erre
in
that
,
it
is
good
to
take
the
safest
way
.
But
where
we
see
evidences
of
grace
,
though
in
never
so
little
a
measure
,
let
us
entertain
and
cherish
a
good
hope
;
because
it
will
cherish
that
which
we
are
all
bound
to
,
to
love
one
another
.
We
are
bound
to
love
one
another
,
and
to
shew
all
the
offices
of
love
:
now
that
which
stirres
up
love
and
all
the
offices
of
love
,
is
Hope
.
Faith
works
by
Hope
,
as
well
as
by
Love
.
Faith
works
by
Love
in
all
duties
:
and
it
works
by
Hope
in
this
duty
;
if
we
hope
that
God
will
have
mercy
on
them
,
that
will
stirre
up
our
endeavour
:
but
we
are
not
much
in
this
errour
,
we
are
rather
ready
to
conceit
over-well
,
then
too
ill
of
men
.
I
trust
you
shall
acknowledge
to
the
end
.
Saint
Paul
here
,
besides
his
good
conceit
of
them
to
the
end
,
doth
imply
Saint
Paul's
resolution
to
hold
to
the
end
.
his
own
resolution
and
purpose
to
hold
on
in
good
courses
to
the
end
.
My
trust
in
Gods
grace
is
,
that
you
shall
acknowledge
to
the
end
what
I
have
written
to
you
of
mine
own
courses
.
As
if
he
had
said
,
I
am
Paul
now
,
and
you
shall
find
me
Paul
hereafter
:
you
shall
find
me
alwaies
an
honest
man
like
my self
;
for
as
he
whom
I
have
trusted
is
yesterday
,
to
day
,
to
morrow
,
and
the
same
for
ever
:
so
likewise
by
Gods
grace
I
hope
to
be
the
same
that
I
have
been
,
I
hope
I
shall
be
like
my self
.
The
grounds
of
S.
Paul's
trust
that
he
should
be
so
,
is
partly
the
act
it self
,
together
with
the
endeavour
,
I
trust
I
shall
be
so
to
the
end
:
because
I
trust
in
God
to
the
end
,
and
God
is
good
to
them
that
trust
in
him
:
how
often
is
it
repeated
in
the
Psalmes
?
He
is
the
God
of
them
that
trust
in
him
:
he
is
a
Sun
and
a
shield
:
he
is
all
that
is
good
,
and
he
keeps
away
all
evil
.
All
the
promises
are
entailed
to
trusting
in
God
.
Now
because
I
have
confidence
in
it
that
God
will
do
so
,
I
stirre
up
my
endeavour
to
shew
,
that
it
is
not
a
presumptuous
trust
.
I
trust
in
him
that
will
perform
the
conditions
of
the
Covenant
which
is
made
to
them
that
honour
him
by
trusting
in
him
.
Saint
Paul
knew
what
God
had
done
;
he
knew
that
he
that
had
bestowed
the
first
fruits
,
he
would
make
up
the
harvest
:
he
knew
that
he
that
had
laid
the
first
stone
,
he
would
set
up
the
roof
:
he
knew
that
God
had
begun
a
good
work
in
him
by
experience
,
and
that
he
would
finish
his
own
work
,
that
he
knew
by
former
experience
.
And
then
he
knew
the
promises
of
God
,
the
promises
of
the
Covenant
.
Many
such
grounds
Saint
Paul
had
to
bear
him
up
that
he
should
continue
to
the
end
in
a
course
of
simplicity
,
and
sincerity
,
and
in
the
grace
of
God
,
But
withall
Saint
Paul
did
adde
a
holy
and
heavenly
course
to
come
S.
Paul's
sourse
to
persevere
.
to
this
end
,
together
with
his
trust
.
What
course
did
Saint
Paul
take
.
Saint
Paul
that
he
might
hold
out
constantly
in
holy
resolutions
to
the
end
,
First
,
he
did
judiciously
consider
what
might
hinder
him
,
between
that
and
the
end
of
his
race
and
course
:
he
balanced
all
things
that
he
possibly
could
suffer
;
and
he
laid
in
the
other
balance
the
things
that
he
had
in
hope
and
promise
:
and
he
resolves
,
all
that
I
can
suffer
that
should
shake
me
off
from
my
course
,
it
is
not
worthy
of
the
glory
that
shall
be
revealed
:
saith
he
,
if
you
balance
both
,
you
will
conclude
this
.
There
are
many
things
that
may
shake
us
in
our
Christian
course
,
St.
Paul
thought
of
all
Satans
snares
,
I
am
not
ignorant
of
his
enterprizes
,
saith
he
.
And
then
for
the
world
that
might
cast
trumperie
in
his
way
,
saith
he
,
I
am
crucified
to
the
world
,
and
the
world
is
crucified
to
me
.
And
for
any
thing
that
might
happen
to
him
,
he
knew
that
the
issue
of
all
things
should
work
for
the
best
to
them
that
love
God
;
he
includes
himself
,
Rom.
8.
saith
he
,
We
know
it
before-hand
,
we
believe
before
troubles
or
evills
come
:
come
what
will
the
issue
of
all
things
is
in
the
regiment
and
power
of
God
,
and
as
he
pleaseth
all
shall
work
for
the
best
to
those
that
love
God
,
and
therefore
as
I
am
,
so
I
will
be
.
What
should
hinder
?
if
all
things
help
me
,
nothing
can
hinder
me
.
And
then
Saint
Paul
took
this
course
,
he
looked
forward
still
,
Philip
3.
I
presse
forward
to
the
price
of
the
high
calling
;
he
forgat
that
which
was
behind
,
and
he
resolved
to
go
forward
,
he
had
a
mind
to
grow
better
and
better
alway
,
and
this
comforted
him
that
he
should
hold
out
to
the
end
.
For
it
is
the
reward
of
a
growing
Christian
,
to
have
a
sweet
sense
of
his
present
state
of
Grace
,
in
Gods
favour
,
and
to
hold
out
to
the
end
.
Such
a
man
is
like
the
Sun
that
growes
up
still
till
he
come
to
high
noon-day
,
as
Solomon
saith
.
Saint
Paul
took
this
course
,
he
strove
for
perfection
,
he
had
a
crown
in
his
eye
,
a
crown
of
righteousnesse
and
glory
,
and
that
will
not
suffer
a
man
to
be
idle
and
cold
that
hath
such
a
thing
in
his
eye
.
Saint
Paul
to
whet
his
endeavour
not
onely
looked
forward
,
but
to
glory
;
for
as
Christ
looked
to
the
glorie
,
and
despised
the
shame
:
so
Saint
Paul
looked
to
the
crown
,
and
despised
all
his
sufferings
.
Then
besides
,
Saint
Paul
was
conscious
of
his
own
sincerity
;
for
grace
carries
its
own
witnesse
with
it self
,
as
he
saith
here
,
I
know
my
conversation
;
This
is
the
testimony
of
my
conscience
,
that
in
simplicity
and
sincerity
I
have
walked
before
you
.
He
knew
that
sincerity
is
accompanied
with
constancie
and
perseverance
.
It
is
a
rule
,
that
alway
constancie
and
perseverance
are
companions
with
simplicity
and
sincerity
:
I
have
begun
in
sincerity
hitherto
,
now
I
am
sincere
,
and
have
expressed
to
you
the
truth
of
my
heart
,
and
of
my
courses
:
and
as
I
am
,
so
I
meane
to
be
:
therefore
having
begun
in
sincerity
,
I
know
I
shall
end
in
perseverance
and
constancy
.
Truth
of
grace
is
accompanied
with
constancy
;
all
other
things
are
but
How
the
Corinthians
were
S.
Paul's
rejoycing
.
grasse
,
they
are
but
shewes
,
they
will
vanish
;
but
sincerity
,
the
truth
of
grace
,
is
a
Divine
thing
:
The
Word
of
the
Lord
;
that
is
,
grace
wrought
by
the
Word
of
the
Lord
,
that
endures
for
ever
.
Where
there
is
truth
of
grace
,
though
it
be
but
as
a
grain
of
mustard-seed
,
there
is
perseverance
to
the
end
.
S.
Paul
knew
this
well
,
and
therefore
he
builds
his
trust
on
these
things
,
on
these
courses
that
he
took
.
We
should
all
take
the
like
course
,
look
to
S.
Paul's
grounds
,
and
take
To
imitate
S.
Paul
in
this
.
his
courses
;
those
be
they
that
will
hold
out
to
the
end
.
Judicious
consideration
of
all
the
difficulties
,
to
put
into
the
balance
what
impediments
we
shall
have
from
the
world
,
and
what
will
be
great
to
us
when
it
is
ballanced
with
the
glory
to
come
.
And
withall
,
to
aime
forward
still
,
as
S.
Paul
did
.
And
take
another
course
that
he
took
likewise
,
to
depend
upon
grace
continually
:
he
knew
there
was
a
Throne
of
grace
open
to
him
alway
for
the
time
to
come
,
as
well
as
for
the
time
past
,
and
present
.
He
knew
that
Christ
in
heaven
was
alway
full
of
grace
:
he
knew
he
should
not
want
in
any
exigent
when
he
should
go
to
him
:
he
knew
that
God
would
not
destitute
or
forsake
any
of
his
Children
,
them
that
he
hath
called
to
see
the
necessity
of
wisdome
,
and
of
courage
and
comfort
.
Let
us
do
therefore
as
S.
Paul
was
answered
from
heaven
,
say
,
His
Grace
is
sufficient
for
us
;
if
not
to
keep
us
from
all
sin
,
yet
to
keep
us
in
comfortable
courses
,
to
keep
us
in
sincerity
,
and
simplicity
:
the
Grace
of
God
is
sufficient
to
bring
us
to
heaven
.
Let
us
perswade
our selves
,
that
if
we
go
on
in
Christian
courses
,
in
that
confidence
God
will
give
us
grace
to
bring
us
to
heaven
.
This
was
S.
Paul's
confidence
,
therefore
he
saith
,
I
trust
you
shall
acknowledge
to
the
end
,
because
I
know
that
I
shall
continue
in
simplicity
and
sincerity
to
the
end
:
God
will
keep
me
,
I
shall
have
grace
to
beg
,
and
he
will
give
me
grace
:
for
his
gifts
in
this
kind
can
never
be
repented
of
.
Let
us
take
from
S.
Paul
this
course
,
and
this
comfort
.
This
course
to
trust
in
God
for
the
time
to
come
;
to
have
constant
resolutions
for
the
time
to
come
,
to
cleave
to
God
,
and
to
good
courses
.
Let
us
every
day
renew
our
Covenants
in
this
kind
,
and
our
resolutions
to
do
nothing
against
conscience
,
to
go
on
in
Christian
courses
;
let
it
be
our
constant
course
:
For
as
Gods
Children
know
they
shall
continue
to
Resolution
.
the
end
,
so
it
is
wrought
from
resolution
so
to
do
:
and
this
resolution
stirres
them
up
to
depend
upon
God
by
prayer
,
that
he
would
knit
their
hearts
to
him
,
that
they
may
fear
his
Name
;
that
he
would
give
them
Grace
sufficient
,
&c.
that
he
would
establish
their
hearts
,
as
David
prayes
.
This
resolution
it
drives
them
to
prayer
,
and
to
all
good
courses
,
that
God
would
stablish
them
in
every
good
work
,
in
every
good
thought
and
desire
,
and
that
he
would
knit
their
hearts
nearer
to
him
.
Resolve
therefore
every
day
in
dependance
upon
God
,
to
take
good
courses
,
that
so
whensoever
any
Judgment
of
God
shall
come
,
or
when
the
hour
of
death
shall
light
on
us
,
it
may
not
come
as
a
snare
,
that
it
may
take
us
in
good
resolutions
;
it
is
no
matter
how
we
dye
in
outward
respects
,
if
we
dye
in
good
resolutions
.
As
we
resolve
,
so
we
are
:
for
our
resolutions
are
full
of
will
:
wishes
and
resolutions
they
carry
the
whole
man
with
them
;
and
God
esteems
a
man
by
his
will
.
For
if
there
be
impediments
that
are
not
impossible
to
man
,
resolution
will
break
through
all
:
God
judgeth
men
by
their
resolutions
:
Teach
me
,
O
Lord
,
thy
Statutes
,
and
I
will
keep
them
even
to
the
end
.
I
have
sworn
,
and
I
will
perform
it
,
that
I
will
keep
thy
righteous
Judgments
:
every
day
take
we
these
promises
to
our selves
,
and
bind
our selves
with
them
to
God
.
In
vowes
be
chary
,
I
do
not
speak
of
them
now
,
I
speak
of
purposes
and
resolutions
,
alway
take
in
God
with
them
;
I
trust
in
God
,
depend
upon
God
in
good
courses
,
(
that
God
do
not
punish
us
,
and
give
us
into
desertion
for
our
presumption
,
)
and
then
we
may
know
that
our
state
is
good
:
Look
to
S.
Paul
,
and
see
the
property
of
a
good
conscience
,
it
looks
back
,
it
looks
to
the
present
,
and
to
the
time
to
come
.
Our
rejoycing
is
this
,
that
we
have
had
our
conversation
hitherto
well
:
Is
that
enough
for
a
good
conscience
?
No
;
you
have
acknowledged
me
to
be
as
I
have
written
,
to
have
a
good
conscience
in
my
Ministerial
course
,
and
in
my
conversation
;
and
you
shall
acknowledge
me
still
.
This
is
the
glory
of
a
good
life
,
that
whether
a
man
look
above
him
,
The
glory
of
a
good
life
.
he
hath
God
to
witnesse
for
him
;
or
whether
he
look
to
the
world
,
to
right
judging
persons
,
he
hath
them
to
judge
for
him
,
he
dares
appeal
to
their
conscience
;
or
whether
he
look
within
him
,
he
hath
a
good
witnesse
from
his
own
conscience
:
which
way
soever
he
looks
he
hath
comfort
.
You
have
acknowledged
me
,
and
you
shall
acknowledge
:
I
know
God
will
not
leave
me
for
the
time
to
come
.
So
that
which
makes
up
a
compleat
good
conscience
,
is
the
looking
to
the
time
to
come
,
as
well
as
to
the
time
past
,
and
present
.
A
good
conscience
that
is
purged
by
the
blood
of
Christ
from
the
guilt
of
former
sins
,
shall
alway
have
grace
to
stablish
the
heart
in
good
resolutions
.
For
where
there
is
a
cleansing
from
the
guilt
,
where
there
is
pardon
of
sin
,
there
is
alway
given
a
power
against
sin
for
the
time
to
come
.
We
usually
say
in
Divinitie
,
That
the
grace
of
God
,
and
a
purpose
to
live
in
any
sin
cannot
dwell
in
one
heart
;
and
it
is
true
,
if
there
be
not
a
purpose
to
obey
God
in
all
things
,
to
leave
every
wicked
way
,
if
there
be
an
inclination
to
any
iniquity
,
the
heart
and
conscience
is
not
good
.
A
good
conscience
gives
testimony
of
the
time
past
,
present
,
and
to
come
.
And
alwaies
(
as
I
said
)
remember
to
take
God
in
all
your
resolutions
,
or
else
you
are
liable
to
S.
James
his
exception
in
a
higher
degree
:
Go
to
To
take
God
in
our
resolutions
.
n●…w
ye
that
say
,
We
will
do
this
,
to
day
and
tomorrow
,
and
that
in
strength
and
confidence
of
your
own
,
not
remembring
the
uncertainty
of
humane
events
,
how
many
things
may
fall
out
that
God
may
crosse
it
.
If
it
be
a
presumptuous
speech
in
matters
of
this
life
,
how
much
more
in
matters
of
grace
for
the
time
to
come
,
which
God
onely
hath
in
his
keeping
,
and
gives
the
will
and
the
deed
according
to
his
good
pleasure
?
Therefore
we
should
make
an
end
of
our
salvation
with
fear
and
trembling
.
Let
us
do
as
S.
Paul
did
,
trust
in
God
;
my
trust
and
dependance
on
God
is
this
,
that
I
shall
do
so
:
because
I
have
a
constant
resolution
to
be
so
to
my
lives
end
.
Therefore
joyn
them
both
together
,
every
day
renew
our
dependance
on
God
,
and
his
Promises
:
The
life
of
a
Christian
is
a
life
dependant
.
Salvation
is
wrought
out
of
us
by
Christ
,
procured
by
him
;
and
our
carriage
to
salvation
is
wrought
out
of
us
by
Grace
coming
from
Christ
.
He
keeps
the
Fountain
,
and
he
lets
out
the
streams
more
or
lesse
as
we
humbly
depend
on
him
:
so
that
both
salvation
is
out
of
us
,
and
the
carriage
to
salvation
is
of
Grace
,
all
is
out
of
us
.
How
should
this
make
us
carry
ourselves
humbly
,
in
a
dependance
on
Christ
for
salvation
,
and
the
carriage
of
it
?
And
therefore
resolve
not
to
offend
God
in
any
thing
,
but
to
trust
in
God
,
and
to
look
to
his
Word
;
to
trust
in
God
and
his
Word
,
is
all
one
,
Psal.
130.
Thus
we
should
take
S.
Paul's
course
,
to
trust
in
God
,
and
renew
our
purposes
every
day
.
And
then
take
S.
Paul's
comfort
to
your selves
,
perswade
your selves
,
Saint
Paul's
comfort
.
that
neither
things
present
,
nor
things
to
come
,
as
S.
Paul
saith
,
Rom.
8.
nothing
shall
intercept
your
crown
.
For
what
he
said
here
before-hand
,
that
he
experimentally
saith
of
himself
,
2
Tim.
4.
a
little
before
he
dyed
,
(
which
was
the
last
Epistle
that
ever
he
wrote
)
he
saith
here
,
they
should
acknowledge
him
to
the
end
;
and
there
when
his
end
was
come
,
what
saith
he
of
himself
?
I
have
fought
a
good
fight
,
I
have
kept
the
faith
,
I
have
run
my
race
;
now
henceforth
is
laid
up
for
me
a
Crown
of
righteousnesse
,
&c.
Before
this
time
I
depended
upon
God
that
he
would
carry
me
to
my
end
,
as
he
hath
done
;
and
now
I
am
to
close
up
my
daies
,
and
my
Sun
is
to
set
:
this
all
I
have
done
,
God
that
was
with
me
from
the
beginning
is
with
me
to
the
end
:
I
have
done
all
this
,
and
what
remaines
now
,
but
a
crown
of
righteousnesse
?
Therefore
I
beseech
you
,
take
in
trust
the
time
to
come
as
well
as
any
time
past
:
resolve
well
,
and
trust
with
your
resolution
;
live
by
faith
and
obedience
,
joyn
them
both
together
,
the
one
to
be
the
evidence
of
the
truth
of
the
other
:
then
take
in
trust
for
the
time
to
come
all
the
good
that
you
can
promise
your selves
from
God
,
you
cannot
honour
him
more
.
I
trust
you
shall
acknowledge
to
the
end
.
Saint
Paul
saith
of
himself
,
That
the
grace
of
God
should
lead
him
to
his
Things
of
the
world
uncertain
.
end
,
and
that
they
should
acknowledge
it
:
you
shall
not
acknowledge
me
to
the
end
to
be
rich
,
or
to
be
in
favour
,
&c.
but
this
you
shall
acknowledge
,
that
I
shall
be
the
like
man
.
It
is
uncertain
for
any
thing
in
the
world
,
we
cannot
promise
our selves
,
nor
others
cannot
promise
for
us
:
but
you
shall
acknowledge
this
,
that
I
will
be
,
as
I
have
been
,
to
the
end
.
You
have
acknowledged
,
and
you
shall
acknowledge
,
&c.
Seeing
acknowledging
is
repeated
twice
as
an
evidence
of
a
good
Christian
,
to
approve
of
the
Image
of
God
in
another
,
and
to
acknowledge
it
,
Therefore
often
examine
your
hearts
,
what
you
acknowledge
:
do
you
acknowledge
,
To
examine
what
we
acknowledge
.
that
the
abstaining
from
evil
courses
,
from
fraud
,
and
cunning
in
your
callings
;
that
the
abstaining
from
sensual
living
,
from
carnal
policy
,
is
good
?
why
then
take
that
course
,
resolve
upon
it
.
Are
the
courses
of
Gods
Children
good
,
why
will
you
oppose
them
?
Saint
Paul
gives
an
excellent
rule
,
Rom.
14.
22.
we
should
not
condemn
our selves
in
that
which
we
allow
.
Do
you
allow
in
your
judgment
,
and
in
your
conscience
the
best
courses
?
(
as
indeed
you
will
do
one
day
,
)
then
do
not
condemn
your selves
in
the
present
for
them
,
Happy
is
that
man
that
condemneth
not
himself
in
that
which
he
alloweth
,
saith
the
Apostle
.
Examine
oft-times
seriously
,
how
your
judgment
stands
in
the
waies
of
God
,
how
it
is
built
,
whether
upon
humane
fancy
to
please
any
man
,
or
upon
Divine
directions
,
the
Word
of
God
;
If
it
be
so
,
take
heed
that
you
do
not
condemn
your selves
in
those
courses
,
and
those
persons
that
you
allow
.
Do
you
in
your
soul
justifie
such
persons
?
why
do
you
not
joyn
with
them
?
why
do
you
not
walk
their
waies
?
are
such
courses
good
?
why
do
you
not
take
them
?
Your
justifying
them
in
the
end
will
be
little
to
your
comfort
,
if
you
condemne
them
all
your
life
against
your
conscience
:
for
afterwards
it
is
not
so
much
a
work
of
Grace
for
you
to
justifie
good
courses
,
and
to
acknowledge
good
things
:
in
most
men
it
is
not
so
much
a
work
of
Grace
as
it
is
the
evidence
of
the
thing
:
and
when
the
cloud
of
sensuallity
,
and
the
fume
that
riseth
out
of
worldly
pomp
is
taken
away
,
then
the
naturall
conscience
comes
to
see
clearly
better
things
,
not
from
the
love
of
them
,
not
that
it
is
changed
,
and
transformed
with
the
love
of
them
;
but
God
so
discovers
it
to
them
,
to
make
them
justifie
his
sentence
of
Damnation
the
more
:
he
discovered
to
them
better
courses
then
they
tooke
:
it
shall
justifie
their
damnation
.
We
are
deceived
oft-times
in
mens
ends
;
they
acknowledge
good
waies
,
Men
deceived
in
the
death
of
others
.
and
good
courses
:
and
on
the
other
side
some
of
Gods
good
Children
they
pronounce
the
contrary
:
but
let
none
trust
to
that
,
good
courses
are
so
evident
,
and
clear
,
that
if
men
be
not
Atheists
they
must
acknowledge
them
,
especially
when
the
impediment
that
hindred
them
before
is
taken
away
.
You
must
acknowledge
,
therefore
acknowledge
now
;
not
in
your
hearts
onely
,
but
acknowledge
them
in
laying
aside
your
opposition
,
in
casting
away
your
weapons
,
and
by
joyning
with
them
in
good
courses
:
set
not
your
hands
against
good
courses
,
and
good
persons
;
set
your
tongues
to
speak
for
their
good
.
Take
Gods
part
,
stand
on
Gods
side
,
it
is
the
best
side
;
if
you
allow
it
onely
hereafter
it
will
be
a
barren
allowance
,
it
will
be
no
comfort
to
you
,
it
often
falls
out
to
be
so
.
O
beloved
,
whatsoever
courses
else
you
take
they
will
sink
,
and
fall
;
they
will
sink
first
in
your
own
soules
,
and
none
will
be
readier
to
condemn
you
then
your
own
conscience
:
when
God
shall
make
you
wiser
,
you
will
censure
your selves
,
What
folly
was
it
?
how
was
I
deluded
with
Danger
of
ill
company
.
this
ill
company
,
and
with
that
?
as
wicked
company
is
wondrous
powerfull
to
infuse
ill
conceits
:
as
the
Spies
they
infused
discouragement
by
the
Oration
they
made
of
the
Giants
in
the
Land
,
&c.
they
altered
the
mind
of
the
whole
people
.
It
is
a
dangerous
thing
to
converse
with
naughty
persons
;
the
Devil
slides
together
into
the
soul
with
their
carnal
reasoning
,
and
alters
the
judgement
for
the
time
,
that
they
are
not
so
wise
as
conscience
would
make
them
,
and
as
they
might
be
,
if
they
did
not
hearken
to
the
hissing
of
the
Serpent
.
First
,
if
you
take
any
conrse
but
good
,
your
own
conscience
is
by
,
and
will
be
the
first
that
will
find
you
out
:
For
sin
is
a
base
thing
,
a
work
of
darknesse
,
it
must
be
discovered
,
it
is
a
madnesse
,
it
must
be
manifest
to
all
men
.
Popery
and
all
their
slights
must
be
discovered
,
and
the
Whore
must
lie
naked
,
and
stink
;
nothing
shall
be
so
abominable
as
Popery
,
and
Popish
persons
ere
long
.
Truth
will
get
the
victory
in
the
consciences
of
people
;
and
good
courses
will
get
approbation
.
Therefore
if
you
approve
them
not
,
first
you
shall
be
unhappy
in
this
life
,
and
everlastingly
hereafter
:
this
shall
be
the
Aggravation
of
Hell-torments
.
principal
torment
in
hell
,
that
you
saw
better
courses
then
you
lived
in
,
and
you
would
not
give
your
judgments
leave
to
lead
you
.
There
was
something
better
,
Conscience
told
you
,
but
you
gave
way
to
your
lusts
,
and
to
the
insinuations
of
wicked
men
,
instruments
of
the
Devill
,
rather
then
to
the
motions
of
conscience
,
and
of
Gods
Spirit
that
awakened
conscience
.
This
I
say
will
more
ease
your
torment
in
hell
that
you
might
have
done
otherwise
if
you
had
had
Grace
:
but
you
willingly
betrayed
your selves
,
you
silenced
conscience
,
you
willingly
condemned
your selves
in
the
things
that
you
acknowledged
were
naught
,
you
did
that
which
you
condemned
,
and
you
did
not
practise
that
which
your
judgment
did
allow
.
God
will
have
little
to
do
at
the
day
of
Judgment
,
with
most
men
in
the
Church
to
condemn
them
:
for
alas
,
their
own
consciences
will
condemn
them
,
the
consciences
of
all
will
condemn
them
that
their
courses
were
naught
.
And
that
makes
wicked
men
so
cruel
,
especially
,
if
they
get
into
place
Ground
of
ill
mens
cruelty
.
of
authority
,
they
know
they
are
not
allowed
,
they
are
not
acknowledged
in
the
consciences
of
those
that
are
judicious
,
thèy
know
they
are
condemned
there
,
and
they
fret
and
fume
,
and
think
to
force
another
opinion
of
themselves
upon
others
,
but
it
will
not
be
;
and
that
makes
them
that
they
cannot
endure
the
sight
of
them
that
are
of
a
contrary
judgment
:
they
think
themselves
condemned
in
the
hearts
of
such
men
,
and
that
makes
them
cruel
:
Especially
those
that
have
some
illumination
,
they
cannot
abide
their
own
conscience
to
take
its
course
,
they
cannot
abide
to
see
themselves
.
They
think
themselves
condemned
in
the
judgment
of
others
:
and
those
that
think
they
have
the
prejudice
of
others
that
their
courses
are
naught
,
they
carry
an
implacable
hatred
,
it
is
a
desperate
case
.
Hast
thou
knowledge
that
they
think
thy
courses
naught
,
and
on
good
ground
,
and
doest
thou
hate
them
▪
and
hate
to
be
reformed
thy self
?
will
this
alway
hold
out
?
No
,
as
I
said
before
,
truth
is
eternal
,
that
which
thou
acknowledgest
must
continue
,
it
will
be
acknowledge
,
it
will
get
the
victory
at
the
day
of
Judgment
by
Men
and
Angels
:
truth
will
have
the
victory
,
it
is
eternal
.
Take
that
course
for
the
present
,
that
thou
mayest
be
good
for
the
present
,
and
hold
out
to
the
end
,
as
we
see
the
Corinthians
here
,
You
do
acknowledge
me
,
and
you
shall
acknowledge
me
to
the
end
,
and
testifie
to
the
world
that
you
acknowledge
the
best
things
;
and
the
best
persons
,
that
you
may
be
one
with
them
by
love
here
,
and
in
heaven
for
ever
hereafter
.
I
trust
you
shall
acknowledge
to
the
end
.
To
shut
up
this
point
;
Let
me
seal
it
up
with
this
,
Make
this
Quaere
To
be
constant
in
good
courses
.
to
your selves
,
what
estate
you
are
in
,
when
you
come
to
the
Communion
,
whether
it
be
well
with
you
,
or
no
?
if
not
,
why
will
you
live
any
whit
at
all
(
in
the
uncertainty
of
our
lives
,
and
the
shortnesse
of
them
,
and
the
danger
of
the
wrath
of
God
,
when
there
is
so
little
between
you
and
eternal
Damnation
,
)
in
a
doubtful
,
in
a
dangerous
estate
?
Are
you
resolved
to
be
naught
then
?
No
,
if
you
be
not
Atheists
you
will
not
say
so
.
Do
you
intend
to
be
good
,
and
come
and
make
your
Covenant
with
God
?
Yes
:
why
then
resolve
to
be
so
.
A
good
conscience
looks
not
onely
back
to
sins
past
,
to
repent
of
them
:
but
for
the
time
to
come
it
resolves
to
please
God
in
all
things
,
and
to
hold
out
to
the
end
.
Some
make
a
mockery
of
the
holy
things
of
God
:
one
part
of
the
year
they
will
be
holy
;
a
rotten
foolish
affection
of
people
that
are
Popish
.
In
Lent
they
will
use
a
little
austerity
,
O
they
will
please
God
wondrously
;
but
before
and
after
they
are
devils
incarnate
:
so
they
make
that
part
of
the
year
as
a
good
parenthesis
,
in
an
unlearned
,
and
unwitty
speech
.
A
good
parenthesis
is
unseemly
in
a
wicked
speech
,
and
a
good
piece
is
unseemly
in
a
ragged
garment
:
so
their
lives
that
make
a
good
shew
then
,
(
and
there
are
few
that
do
so
,
they
are
scarce
among
us
,
men
are
such
Atheists
,
that
there
is
not
outward
reformation
;
but
if
there
be
,
)
if
they
give
themselves
leave
to
be
Civill
,
and
to
respect
holy
things
a
little
time
,
afterward
they
return
to
their
loosenesse
again
.
Doth
this
patching
out
of
a
holy
life
please
God
?
No
,
no
;
I
have
sworn
,
and
I
will
perform
it
,
that
I
will
keep
thy
righteous
Statutes
,
saith
David
.
And
S.
Paul
,
I
have
resolved
to
be
so
to
the
end
;
I
will
be
my self
still
.
So
where
grace
is
,
there
is
a
resolution
against
all
sin
for
the
time
to
come
.
If
you
entertain
not
this
resolution
,
to
walk
in
holinesse
and
righteousnesse
all
the
daies
of
your
life
,
acknowledge
no
benefit
by
Christs
redemption
,
and
come
not
near
the
holy
things
of
God
.
This
is
the
honest
heart
that
the
Scripture
speaks
of
,
that
receives
the
seed
deep
into
it
;
that
hates
sin
above
all
miseries
,
and
ills
,
and
that
loves
grace
above
all
other
good
things
:
therefore
if
any
infirmity
come
,
he
can
say
it
is
against
his
resolution
:
I
purposed
not
this
,
I
plotted
it
not
,
I
do
not
allow
my self
in
it
,
here
is
an
honest
heart
:
the
Word
is
fixed
deeply
in
such
a
heart
;
it
comes
with
an
honest
resolution
.
If
you
come
to
the
Sacrament
,
and
purpose
to
live
in
sin
,
you
prophane
the
holy
things
of
God
,
the
Word
of
God
will
do
you
no
good
,
it
will
never
take
deep
root
to
save
you
.
So
much
for
S.
Paul's
resolution
for
the
time
to
come
,
I
trust
〈◊〉
shall
acknowledge
to
the
end
.
VERSE
XIV
.
As
also
you
have
acknowledged
us
in
part
,
that
we
are
your
rejoycing
,
even
〈◊〉
ye
are
ours
in
the
Day
of
the
Lord
Jesus
.
YOu
have
acknowledged
us
in
part
,
now
since
you
have
repented
:
for
when
he
wrote
the
former
Epistle
to
them
,
they
had
many
corruptions
among
them
in
Doctrine
,
and
in
conversation
,
about
the
Sacrament
;
many
corrupt
opinions
they
had
:
and
in
conversation
,
they
endured
the
incestuous
man
among
them
without
casting
of
him
out
,
and
many
of
them
doubted
of
the
Resurrection
.
Now
when
he
wrote
the
first
Epistle
,
it
took
a
blessed
effect
in
their
hearts
,
they
repented
,
and
began
to
acknowledge
S.
Paul
;
notwithstanding
they
were
disasted
of
him
by
reason
of
the
bad
information
of
some
presumptuous
.
Teachers
:
saith
he
now
again
,
You
have
acknowledged
us
in
part
that
now
we
are
your
rejoycing
,
&c.
Observe
this
,
which
I
touch
by
way
of
coherence
,
It
is
a
sign
of
a
repentant
man
,
of
a
man
that
hath
repented
of
his
sins
,
and
is
in
a
good
estate
,
to
acknowledge
him
that
hath
told
him
of
his
sins
,
to
acknowledge
Observ.
A
sign
of
a
good
estate
,
to
acknowledge
him
that
hath
told
us
of
our
sins
.
his
Pastor
.
For
a
false
heart
swells
against
the
reproof
:
if
the
Corinthians
had
not
been
sound
hearted
,
they
would
never
have
endured
S.
Paul's
sharp
Epistle
:
but
now
he
tells
them
their
own
plainly
;
as
indeed
it
is
a
very
sharp
Epistle
in
many
passages
:
yet
now
they
acknowledged
him
to
be
a
good
,
and
gracious
man
,
a
faithful
Teacher
.
Let
it
be
a
Trial
of
your
estate
:
can
you
endure
a
plain
,
a
powerfull
,
an
Use.
Tryal
.
effectual
Ministery
?
More
particularly
,
can
you
endure
a
plain
,
effectual
friend
,
that
brings
that
which
is
spoken
by
the
Minister
more
particularly
home
to
your
hearts
?
It
is
a
sign
of
a
good
heart
,
of
a
repentant
heart
that
would
be
better
.
But
if
not
,
it
is
a
sign
you
have
a
reserved
love
to
some
special
sin
that
will
be
your
bane
:
it
is
a
sign
your
soules
have
not
repented
.
As
you
see
after
in
another
Chapter
of
this
Epistle
,
where
he
sets
down
the
fruits
of
repentance
.
And
here
is
one
sign
,
T●…
have
acknowledged
us
in
part
,
&c.
In
the
words
,
First
,
There
is
the
thing
it self
,
acknowledgment
.
Secondly
,
the
object
matter
of
it
,
That
we
are
your
rejoycing
,
and
you
are
ours
:
There
is
a
mutual
entercourse
of
rejoycing
.
And
then
the
time
is
set
down
,
The
Day
of
the
Lord
Jesus
,
The
second
coming
of
Christ
.
To
speak
a
little
of
Acknowledgment
.
Acknowledgment
is
more
then
Knowledge
:
for
knowledge
is
a
bare
naked
Acknowledgment
,
what
.
apprehension
;
and
acknowledgment
is
when
the
will
and
affections
yield
to
the
entertaining
,
and
the
owning
of
the
thing
known
.
As
a
father
not
onely
knowes
his
son
,
but
acknowledgeth
him
:
a
King
acknowledgeth
his
Subjects
,
and
the
Subjects
their
Prince
.
It
is
not
onely
a
knowledge
of
such
men
,
but
an
acknowledging
of
them
,
acknowledging
a
relation
to
them
.
So
,
you
acknowledge
us
,
that
is
,
in
the
relation
we
stand
to
you
,
to
be
faithful
,
and
good
Ministers
,
and
good
men
too
.
What
doth
S.
Paul
mean
by
saying
,
You
have
acknowledged
us
?
doth
he
mean
himself
?
No
,
not
altogether
;
but
you
have
acknowledged
me
in
my
faithful
preaching
of
Christ
to
you
.
Wheresoever
the
Minister
is
acknowledged
as
a
Christ
acknowledged
in
the
Minister
.
Minister
,
Christ
is
acknowledged
.
For
what
are
we
?
We
are
but
the
Ministers
of
Christ
,
no
more
,
nor
no
lesse
.
Saith
S.
Paul
,
Let
a
man
esteem
of
us
as
of
the
Ministers
of
Christ
.
If
they
think
of
us
more
then
Ministers
,
that
we
can
make
,
and
coyn
things
of
our
own
;
they
think
too
much
of
us
:
If
they
think
meanly
and
basely
of
us
,
they
think
too
little
of
us
.
Let
a
man
think
of
us
as
of
the
Ministers
of
Christ
;
no
more
,
nor
no
lesse
:
it
is
enough
,
that
they
acknowledge
us
so
as
the
Ministers
of
Christ
.
So
they
are
never
acknowledged
,
but
Christ
is
acknowledged
by
them
:
for
they
have
a
relative
office
;
they
are
the
Ministers
of
Christ
.
How
shall
we
know
then
,
whether
we
acknowledge
the
Minister
,
or
no
?
If
we
acknowledge
Christ
first
by
him
.
How
shall
we
know
that
we
acknowledge
Christ
?
To
acknowledge
Christ
,
God-man
in
his
natures
,
that
we
have
a
great
Acknowledge
Christ
,
what
deal
of
love
to
him
,
that
he
would
be
born
for
us
:
and
a
great
deal
of
reverence
,
in
that
he
is
God
.
We
must
not
think-of
him
but-with
a
great
deal
of
reverence
,
and
meddle
with
nothing
of
him
but
with
much
love
;
he
is
God-man
,
God
incarnate
.
He
acknowledgeth
Christ
in
his
Priestly
Office
,
that
doth
not
despair
,
that
doth
believe
his
full
satisfaction
to
God
;
and
doth
not
mingle
other
things
,
Popish
satisfaction
,
and
Purgatory
for
venial
sins
.
He
acknowledgeth
Christs
Priestly
Office
,
that
goes
boldly
to
God
through
Christs
intercession-in
heaven
,
and
boldly
trusts
in
the
satisfaction
of
Christ
in
the
clamours
of
conscience
,
and
the
accusations
of
Satan
.
This
is
to
acknowledge
Christ
a
Priest
in
our
boldnesse
and
liberty
to
God
,
and
confidence
in
our
conscience
of
the
forgivenesse
of
sins
.
To
acknowledge
Christ
as
a
King
,
is
to
yield
subjection
to
his
Word
,
and
to
suffer
him
to
rule
us
.
To
acknowledge
him
as
a
Prophet
,
to
be
instructed
,
and
guided
by
him
.
But
now
such
as
are
ruled
by
their
own
lusts
,
and
by
the
examples
of
Who
acknowledgeth
not
Christ
.
others
,
and
care
not
for
the
spiritual
leading
of
Christ
,
they
do
not
acknowledge
him
:
Let
not
this
man
reign
over
us
:
they
shake
off
his
bands
;
they
are
sons
of
Belial
,
without
yoak
:
and
they
shall
be
reckoned
at
the
day
of
Judgment
among
them
that
know
not
Christ
:
because
to
know
him
,
and
not
to
acknowledge
him
,
is
to
no
purpose
.
As
God
knoweth
us
well
enough
;
but
if
he
know
us
not
,
and
acknowledge
us
to
be
his
,
what
will
.
become
of
us
at
the
day
of
Judgment
?
I
know
you
not
,
saith
he
,
that
is
,
he
acknowledgeth
them
not
to
be
his
.
So
,
if
our
knowledge
be
to
know
Christ
generally
,
so
as
not
to
give
up
our selves
to
be
ruled
by
him
,
to
be
directed
by
him
;
this
is
not
to
acknowledge
him
.
and
to
know
him
,
and
not
to
acknowledge
him
,
will
be
no
comfort
for
us
;
As
it
will
be
no
comfort
to
us
for
him
to
know
us
,
and
not
to
acknowledge
us
.
They
that
acknowledge
Paul
,
or
any
Minister
,
they
are
brought
to
acknowledge
Christ
by
him
.
And
then
(
to
give
you
a
familiar
taste
of
these
things
,
)
they
do
acknowledge
To
acknowledge
the
Word
.
the
Minister
,
that
acknowledge
the
Word
to
be
the
Word
of
God
,
to
be
from
him
.
What
is
that
?
when
they
are
cast
into
the
form
and
mould
of
the
Word
,
and
are
willing
to
be
framed
,
to
be
such
as
the
Word
would
have
them
,
to
be
pliable
to
it
:
if
it
threaten
,
to
be
terrified
;
if
it
comfort
,
to
be
raised
up
:
to
be
fashioned
every
way
to
the
Word
,
then
they
acknowledge
the
Word
,
then
they
feel
it
to
be
Gods
Word
:
why
?
For
they
feel
it
leavening
the
soul
,
making
all
the
powers
holy
,
and
comfortable
.
As
leaven
changeth
the
whole
lump
,
so
the
Word
of
God
,
when
we
are
cast
into
it
,
and
imbrace
it
,
it
frames
and
fashions
the
whole
man
to
be
holy
,
as
the
Word
is
holy
.
This
is
to
acknowledge
the
Word
of
God
,
to
hear
it
as
the
Word
of
God
,
to
hear
it
with
reverence
,
as
we
would
hear
something
from
a
great
Potentate
,
from
a
Judge
,
from
a
man
that
hath
to
do
with
us
:
We
know
the
Word
of
God
,
and
acknowledge
him
in
the
Minister
,
when
we
tremble
at
it
,
and
hear
it
with
obedience
.
As
Cornelius
saith
,
We
are
all
here
in
the
presence
of
God
,
to
hear
whatsoever
shall
be
commanded
us
of
God
:
whatsoever
,
without
distinction
,
and
turning
over
,
and
declining
the
Word
,
and
shifting
.
When
there
is
a
willing
yielding
to
every
thing
that
is
told
us
,
and
a
meaning
to
obey
it
,
this
is
to
acknowledge
the
Word
of
God
,
or
else
we
do
not
.
S
Paul
saith
comfortably
to
the
Thessalonians
,
That
they
received
the
Word
of
God
,
as
the
Word
of
God
:
that
is
,
they
acknowledged
the
Word
of
God
,
because
they
heard
it
with
such
reverence
,
and
obedience
,
and
respect
.
So
you
may
know
that
you
acknowledge
the
Minister
,
if
you
acknowledge
Christ
,
if
you
acknowledge
the
Preacher
,
and
the
Word
that
he
To
acknowledge
the
Minister
.
preacheth
:
and
you
acknowledge
him
when
you
will
be
directed
by
him
;
when
he
speaks
in
the
Name
of
Christ
,
to
esteem
highly
of
the
Consolations
of
the
Almighty
in
his
mouth
,
to
suffer
the
strong
holds
of
sin
to
be
beaten
down
by
his
Ministery
.
This
is
to
acknowledge
the
Minister
:
there
is
no
good
taken
by
Gods
Ordinance
,
where
it
is
not
onely
known
,
but
acknowledged
.
Christ
comes
to
us
in
his
Ministers
as
well
as
by
the
poor
,
and
it
shall
be
known
one
day
that
we
have
rejected
,
not
poor
men
like
our selves
,
but
Jesus
Christ
:
For
we
are
joyned
with
Christ
in
acceptation
,
or
in
neglect
Ministers
joyned
with
Christ
in
acceptance
,
and
neglect
.
and
contempt
.
What
we
do
in
our
Ministery
faithfully
,
we
are
joyned
with
Christ
in
our
acceptance
:
we
accept
Christ
,
when
we
accept
,
and
esteem
of
the
Minister
:
or
we
reject
Christ
,
when
we
reject
,
and
refuse
,
and
set
light
by
the
Ministers
of
Christ
.
The
hypocrisie
of
mans
heart
is
not
discerned
almost
so
much
in
any
thing
as
in
this
.
Let
any
command
come
from
great
men
that
have
power
of
our
bodies
or
estates
to
advance
us
,
or
debase
us
;
Oh
there
is
much
astonishment
,
and
much
heed
taken
:
wondrous
heed
of
penal
Lawes
and
Statutes
,
that
we
run
not
into
the
dint
of
them
.
Now
God
by
his
Ministers
threatens
hell
,
and
damnation
,
hardnesse
of
heart
,
and
to
throw
us
from
one
sin
to
another
:
we
hear
these
things
as
Judges
,
(
forsooth
)
as
if
they
concerned
us
not
.
It
shall
one
day
be
known
that
they
are
Gods
Ministers
,
and
that
it
is
Gods
Word
;
If
we
have
Grace
to
acknowledge
them
as
speaking
from
God
.
This
is
to
acknowledge
the
Minister
,
to
be
directed
by
him
,
and
to
hear
that
that
he
speaks
in
the
Name
of
God
.
We
are
Ambassadours
of
God
,
saith
S.
Paul
,
and
intreat
you
,
as
if
Christ
himself
were
on
earth
would
intreat
you
,
to
be
reconciled
to
God
.
Therefore
when
you
refuse
our
intreaty
,
you
refuse
Christ
,
that
comes
with
us
.
Those
that
will
not
hear
him
here
,
shall
hear
that
sentence
hereafter
;
they
must
not
think
to
be
regarded
of
him
then
:
but
of
that
I
shall
speak
hereafter
.
As
ye
have
acknowledged
us
in
part
:
You
acknowledge
us
Ministers
,
you
acknowledge
our
doctrine
,
you
acknowledge
Christ
by
us
.
How
do
these
Corinthians
acknowledge
S.
Paul
in
part
?
That
we
are
your
rejoycing
,
even
as
ye
are
ours
,
in
the
day
of
the
Lord
Jesus
.
You
have
acknowledged
us
,
that
[
we
are
your
rejoycing
;
]
What
is
the
meaning
of
that
?
You
have
acknowledged
us
,
that
you
have
cause
to
rejoyce
much
to
the
day
of
Judgment
,
and
then
you
shall
rejoyce
to
purpose
,
that
ever
I
was
your
Apostle
,
that
ever
you
had
Grace
to
hearken
to
me
;
that
ever
you
had
such
a
sincere
down-right
Apostle
that
would
tell
you
the
truth
,
and
gain
you
to
Christ
.
That
we
are
your
rejoycing
.
Whence
we
may
observe
,
That
A
faithful
Minister
is
the
rejoycing
of
the
people
.
Doctr.
A
faithful
Minister
the
joy
of
the
people
.
Those
people
that
are
good
,
and
have
any
grace
in
them
,
and
not
onely
here
,
but
they
will
be
so
at
the
day
of
Judgment
.
Why
?
Because
a
faithful
Minister
brings
to
them
him
that
is
the
cause
of
all
joy
;
Reason
.
He
brings
Christ
the
cause
of
joy
.
him
that
is
Isaac
,
laughter
,
Christ
Jesus
,
at
whose
very
birth
there
was
a
message
of
joy
from
heaven
.
For
all
joy
,
and
all
glory
,
is
originally
,
and
fundamentally
in
God
reconciled
;
Original
of
our
joy
.
that
is
certain
:
there
is
our
joy
in
God
reconciled
.
For
naturally
,
before
God
be
reconciled
,
our
hearts
are
full
of
confusion
:
they
are
so
far
from
joy
and
glory
,
that
they
are
full
of
horrour
.
Now
God
is
reconciled
,
by
Christs
satisfaction
,
and
obedience
,
his
full
satisfaction
,
witnessed
by
his
resurrection
;
and
thereupon
comes
our
glorying
,
to
be
in
Christ
,
who
hath
brought
us
to
be
at
one
with
God
,
with
the
God
of
glory
:
Blessed
be
God
the
Father
of
our
Lord
Jesus
Christ
,
saith
St.
Peter
,
that
hath
begotten
us
to
a
lively
hope
through
the
resurrection
of
Jesus
Christ
,
&c.
Now
we
have
a
lively
hope
,
we
have
a
glorious
hope
,
we
may
glorie
in
it
,
in
the
resurrection
of
Christ
:
considering
that
his
resurrection
is
an
evidence
that
the
debt
is
paid
,
our
surety
being
out
of
prison
:
he
being
risen
again
.
But
all
this
must
be
opened
to
us
,
and
offered
to
us
,
and
applyed
to
us
Christ
must
be
opened
by
the
Ministery
.
by
the
Ministery
what
Christ
hath
done
,
and
what
he
will
doe
,
it
must
be
opend
to
us
,
and
offered
to
us
:
to
receive
Christ
thus
graciously
bringing
us
to
God
.
And
faith
must
be
wrought
in
us
,
to
joyn
us
to
Christ
:
and
this
is
by
the
Ministery
.
Now
in
the
next
place
,
when
the
Ministery
doth
this
,
it
doth
teach
us
that
God
is
reconciled
by
the
satisfaction
of
Christ
,
and
teacheth
the
nature
Use
of
the
Ministery
.
and
offices
of
Christ
,
and
the
benefits
we
have
by
Christ
,
it
unfolds
the
unsearchable
riches
of
Christ
.
The
Ministerie
offers
Christ
:
and
God
by
his
Spirit
works
Grace
in
the
Ministerie
,
to
believe
,
and
to
walk
worthy
of
Christ
.
Hereupon
comes
glorying
in
the
Ministery
,
in
the
preaching
of
Christ
faithfully
,
crucified
,
and
risen
,
and
teaching
us
to
walk
worthy
of
Christ
.
So
it
is
not
that
any
man
should
glory
in
the
Minister
for
himself
:
but
in
that
he
brings
us
to
Christ
which
Christ
brings
us
to
God
,
in
whom
is
all
our
glory
.
So
,
we
see
the
ground
of
it
,
how
S.
Paul
was
the
rejoycing
of
the
Corinthians
,
because
he
brought
them
to
Christ
.
The
Office
of
the
Ministers
is
to
be
wooers
,
to
make
up
the
marriage
between
Christ
,
and
Christians
soules
:
now
herein
is
the
rejoycing
in
a
good
Ministers
wooers
for
Christ
.
Minister
,
when
we
are
brought
to
Christ
,
and
then
see
the
riches
of
our
husband
unfolded
by
the
Ministery
;
here
is
matter
of
joy
:
especially
at
the
day
of
Judgment
;
then
we
shall
joy
indeed
that
ever
we
knew
such
a
Minister
,
that
ever
we
knew
such
a
holy
man
,
that
was
a
means
to
bring
us
to
Christ
,
and
to
God
.
Hereupon
it
is
that
the
Ministers
are
said
to
be
a
special
gift
of
God
,
Ephes.
4.
Christ
when
he
ascended
on
high
,
he
led
captivity
captive
,
&
gave
gifts
to
men
:
Ministers
a
gift
of
God
.
What
gifts
?
Some
Apostles
;
some
Prophets
,
some
Pastors
,
some
Teachers
to
the
end
of
the
world
,
for
the
building
of
his
Church
.
Christ
when
he
went
in
triumph
,
after
his
Resurrection
;
when
in
his
Ascension
he
went
triumphantly
to
heaven
:
(
as
the
great
Emperours
,
on
the
day
of
their
Triumph
,
they
scattered
money
,
so
)
he
scattered
gifts
,
and
they
were
not
mean
gifts
,
money
,
and
such
trifling
things
:
but
when
he
went
in
his
Triumphant
Chariot
to
heaven
,
he
had
no
better
gifts
to
leave
to
the
world
,
then
to
give
such
kind
of
gifts
as
these
;
he
left
Ministers
,
Apostles
,
to
found
a
Church
;
he
left
Pastors
and
Teachers
to
the
end
of
the
world
.
These
were
the
gifts
that
Christ
gave
when
he
went
in
Triumph
to
heaven
;
therefore
well
may
they
joy
in
the
Ministers
as
a
special
gift
of
God
.
So
,
there
is
a
notable
place
,
Jer.
3.
14
,
15.
there
is
a
Promise
,
if
they
would
turn
to
God
,
and
be
a
gracious
people
,
what
he
would
do
,
I
will
giveyou
Pastors
,
according
to
my
own
heart
,
and
feed
you
with
knowledge
and
understanding
The
Ministery
a
great
blessing
.
insinuating
that
it
is
a
special
blessing
,
it
is
a
blessing
above
all
blessings
in
this
world
;
indeed
,
none
comparable
.
To
live
in
a
place
where
all
solaces
are
,
where
all
worldly
contentments
,
yet
to
be
there
where
the
sound
of
the
Gospel
is
not
,
where
the
best
things
are
not
,
it
is
but
a
dead
place
.
What
is
it
to
be
fatted
to
destruction
?
what
life
to
the
life
of
Grace
?
and
how
is
the
life
of
grace
begun
and
strengthened
,
but
by
the
meanes
of
salvation
?
When
God
gives
Pastors
according
to
his
own
heart
,
to
feed
his
people
,
with
understanding
and
judgment
,
it
is
a
great
blessing
;
and
so
it
is
matter
of
rejoycing
and
glorying
.
For
may
not
the
soul
reason
thus
?
Who
am
I
?
that
when
thousands
sit
in
darknesse
,
and
in
the
shadow
of
death
,
God
should
send
his
Ambassadours
to
me
,
to
offer
Christ
Jesus
with
all
his
riches
to
me
:
and
by
his
holy
Spirit
effect
it
,
by
such
and
such
a
Ministery
working
grace
in
me
,
to
give
me
the
first
fruits
of
glory
,
the
pledge
of
salvation
,
the
beginning
of
grace
here
,
when
millions
of
other
people
sit
in
darknesse
?
Thus
a
Christian
rejoyceth
in
God
first
,
and
then
rejoyceth
in
the
Minister
,
he
rejoyceth
in
every
thing
that
is
an
occasion
to
bring
him
to
heaven
.
What
is
the
reason
God
brings
us
to
heaven
by
the
Ministery
of
men
,
and
Why
God
brings
men
to
heaven
by
men
.
doth
not
send
Angels
?
or
do
all
by
his
Spirit
without
help
?
Amongst
the
rest
this
is
one
,
he
would
have
one
to
glory
in
another
,
he
would
tie
one
to
another
:
therefore
it
ties
one
man
to
another
this
relation
to
see
the
need
of
Gods
Ordinance
.
And
that
people
might
rejoyce
one
in
another
as
the
gift
of
God
:
Therefore
he
calls
man
by
man
,
to
knit
man
to
man
:
And
that
they
may
see
Gods
love
to
them
in
men
.
They
saw
Christs
love
to
them
in
S.
Paul
:
Saint
Paul
saw
Christs
love
to
him
in
them
,
in
their
obedience
:
this
is
the
reason
that
God
useth
men
to
call
men
.
Therefore
those
that
neglect
the
Ordinance
of
God
;
let
them
never
think
of
glory
by
Christ
,
that
glory
not
in
the
Minister
that
brings
them
to
Christ
.
Therefore
,
2
Cor.
5.
19.
they
are
excellently
joyned
together
,
God
was
in
Christ
reconciling
the
world
to
himself
.
What
then
?
what
need
the
Ministery
?
if
God
be
reconciled
to
the
world
in
Christ
,
God
is
mercifull
,
and
Christ
dyed
;
and
there
is
an
end
:
No
,
he
hath
put
,
to
us
Apostles
,
and
after
us
,
to
Pastors
and
Teachers
,
the
Word
of
reconciliation
:
and
we
as
Ambassadours
intreat
you
in
Christs
stead
to
be
reconciled
to
God
.
So
there
is
no
word
of
reconciliation
effectual
to
any
,
but
we
must
have
the
efficacy
of
it
by
Ambassage
,
it
must
be
offered
by
the
Ministery
.
This
Ministery
contemned
by
the
world
must
be
the
meanes
to
bring
Gods
benefits
come
by
the
Ministery
.
us
to
Christ
;
we
have
no
benefit
brought
to
us
from
God
unlesse
it
be
by
the
Word
of
reconciliation
.
Neglect
the
Word
,
neglect
reconciliation
it self
:
Therefore
it
is
called
The
Word
of
the
Kingdom
,
the
Word
of
Grace
,
the
Word
of
life
,
insinuating
,
that
if
we
neglect
the
Word
unfolded
by
Gods
Ordinance
in
the
Church
,
we
neglect
Grace
,
we
neglect
life
,
we
neglect
Kingdome
and
all
,
because
we
see
they
are
joyned
together
.
I
will
not
be
long
in
this
point
in
this
place
.
Onely
this
,
when
God
doth
vouchsafe
any
abroad
wheresoever
,
or
to
any
of
us
to
partake
of
his
Ordinance
in
an
effectual
holy
manner
,
to
joy
in
Use.
To
rejoyce
in
enjoying
Gids
Ordinance
.
it
.
As
Solomon
saith
,
Prov.
19.
14.
Inheritance
comes
by
parents
,
but
a
good
Wife
is
the
gift
of
God
:
So
a
good
Minister
or
a
true
Christian
friend
is
the
gift
of
God
that
he
bestowes
on
men
,
a
speciall
gift
,
because
it
is
in
order
to
eternall
happinesse
,
it
is
such
a
gift
as
Christ
gave
when
he
ascended
into
heaven
.
So
much
for
that
point
,
We
are
your
rejoycing
.
As
also
ye
are
ours
.
There
is
an
entercourse
of
joy
,
we
are
your
rejoycing
,
and
ye
are
ours
in
the
day
of
the
Lord
.
How
were
they
S.
Paul's
rejoycing
?
They
were
St.
Saul's
rejoycing
,
as
they
were
gained
to
God
,
and
to
Christ
by
his
Ministery
;
when
he
looked
on
them
,
he
looked
on
them
as
people
given
him
by
God
.
As
God
said
to
him
of
them
in
the
ship
when
they
suffered
shipwrack
,
I
have
given
thee
all
their
lives
.
It
was
a
great
honour
to
Saint
Paul
,
that
God
should
give
him
the
lives
of
all
that
were
in
the
ship
:
but
more
honour
that
God
gave
him
so
many
souls
:
Thou
shalt
have
the
honour
of
saving
so
many
souls
.
Therefore
they
were
his
rejoycing
(
in
the
day
of
the
Lord
especially
,
but
)
now
they
were
his
rejoycing
,
because
by
faith
he
apprehended
that
they
should
be
his
special
rejoycing
,
when
he
and
they
should
stand
together
before
the
Judgement-seat
of
Christ
.
For
faith
makes
things
to
come
present
:
Ye
are
our
rejoycing
;
because
you
shall
be
our
rejoycing
then
more
especially
.
This
is
the
nature
of
faith
to
present
things
absent
.
For
Blessed
St.
Paul
now
in
heaven
,
when
at
the
day
of
judgement
he
shall
stand
before
Christ
withall
the
rank
about
him
,
of
Corinthians
,
Ephesians
,
Philippians
,
&c.
and
all
the
Churches
he
converted
;
when
he
shall
be
environed
with
them
,
as
so
many
brought
in
triumph
under
the
Kingdome
of
Christ
,
and
pulled
from
the
bondage
of
Satan
:
as
what
a
world
of
people
did
he
bring
to
God
,
what
triumph
did
he
make
over
Satan
and
the
corruption
of
men
bringing
men
into
captivity
to
Christ
?
When
all
these
shall
be
set
before
him
;
what
a
glory
will
this
be
for
holy
St.
Paul
,
when
he
shall
look
on
all
these
blessed
people
as
conquered
and
brought
under
Christs
government
by
him
?
And
so
for
all
the
Apostles
,
St.
Peter
and
the
rest
.
And
so
for
every
Minister
,
when
he
shall
say
,
Here
I
am
and
the
soules
that
thou
hast
given
me
;
thou
hast
honoured
me
so
much
as
to
be
an
instrument
to
gain
them
to
Christ
to
bring
them
to
Heaven
,
a
special
glorie
.
The
point
of
Doctrine
,
or
truth
I
observe
hence
is
this
,
That
The
Peoples
proficiencie
in
Grace
,
is
the
Ministers
joy
.
The
peoples
good
estate
in
Grace
is
the
Ministers
joy
and
will
be
,
especially
Doct.
The
peoples
good
is
the
Ministers
joy
.
after
at
the
day
of
judgment
:
ye
are
our
rejoycing
.
As
he
saith
,
Philip.
4.
Ye
are
our
crown
,
and
our
glory
.
And
so
,
2
Thess.
2.
What
is
our
crown
,
and
rejoycing
?
is
it
not
you
?
In
every
Epistle
almost
,
those
good
and
gracious
people
,
he
makes
them
his
hope
,
and
joy
,
and
crown
,
and
rejoycing
.
In
what
sense
?
1.
The
matter
of
his
joy
.
Because
they
were
the
objective
matter
of
his
joy
:
when
he
looked
on
them
,
he
looked
on
such
as
yielded
him
comfort
;
he
could
not
present
them
to
his
thoughts
,
but
he
thought
of
them
as
matter
of
joy
;
here
be
the
people
that
God
hath
honoured
me
to
do
much
good
unto
.
He
could
not
think
of
them
but
as
the
object
of
his
rejoycing
;
the
word
is
Canchema
,
our
rejoycing
,
that
God
had
given
them
to
him
to
bring
to
heaven
.
Love
descends
we
know
,
and
the
workman
looks
upon
his
work
with
a
kind
of
complacencie
.
Saint
Paul
could
not
look
upon
those
that
he
was
used
as
a
blessed
Instrument
to
doc
good
upon
without
a
speciall
kind
of
delight
.
They
were
the
object
matter
of
his
joy
.
Then
again
,
they
were
not
onely
the
matter
of
his
joy
and
rejoycing
,
presenting
to
his
soule
comfortable
considerations
:
but
also
they
2.
A
meanes
to
increase
his
joy
.
were
some
meanes
to
increase
his
joy
in
Heaven
:
for
Those
that
convert
soules
,
shall
shine
as
the
starres
in
the
Firmament
,
Dan.
12.
Those
that
are
honoured
of
God
so
farre
as
to
bring
souls
to
God
,
they
shall
shine
as
the
stars
in
the
Firmament
:
especially
those
that
convert
souls
shall
have
a
degree
of
honour
above
others
:
though
the
substantial
glory
be
by
Christ
.
It
is
not
to
be
denyed
,
that
the
accidental
increased
glory
comes
by
the
increase
of
the
fruit
of
the
Ministery
:
and
so
Christians
,
those
that
are
fruitfull
Christians
,
that
do
much
good
,
they
shall
have
much
glory
.
Saint
Paul
shall
have
more
rejoycing
then
others
that
did
not
so
much
good
as
he
,
Ye
are
our
rejoycing
;
because
you
shall
be
a
means
of
my
greater
rejoycing
:
they
were
the
object
of
his
joy
,
and
the
means
of
his
joy
.
Then
in
the
third
place
,
they
were
his
rejoycing
,
because
they
were
the
seal
of
his
Ministery
,
that
he
was
a
sound
Minister
.
How
was
it
known
3.
The
seal
of
his
Ministery
.
whether
Saint
Paul
were
a
good
Minister
or
no
?
Behold
his
works
:
see
how
he
wrought
on
such
,
and
such
people
,
how
many
he
gained
to
God
.
When
he
looked
on
them
,
he
looked
on
them
as
a
seal
of
his
Ministery
,
that
he
was
a
good
Minister
,
and
in
that
regard
they
were
his
rejoycing
.
And
in
some
regard
likewise
in
the
fourth
place
,
that
their
gaining
was
4.
To
evidence
that
he
was
a
good
man
.
an
evidence
to
his
soul
that
he
was
a
good
man
.
Ordinarily
(
though
God
convert
men
by
ill
men
,
as
Judas
no
question
might
convert
some
,
yet
)
for
the
most
part
God
honours
his
servants
;
and
he
that
is
heat
himself
can
kindle
another
.
Those
that
are
not
heat
with
grace
,
they
cannot
speak
of
the
efficacy
and
power
of
the
things
they
feel
not
in
their
own
hearts
,
as
others
do
:
therefore
no
question
but
it
comforted
him
in
the
state
of
Christianity
,
that
God
honoured
him
to
be
a
means
to
bring
others
in
to
Christ
.
So
in
many
respects
the
peoples
goodnesse
is
the
Ministers
joy
.
If
this
be
so
;
Let
those
that
are
under
the
Ministery
not
deny
themselves
Use.
To
be
good
under
the
Ministery
.
that
comfort
,
or
the
Ministers
that
joy
,
to
be
good
.
There
are
many
poysonful
,
spightful
spirits
that
are
in
love
with
damnation
,
that
will
cherish
the
corruptions
of
their
naughty
nature
,
in
spight
of
God
and
all
.
Rather
then
they
will
acknowledge
to
be
wrought
on
by
such
and
such
,
to
be
their
children
,
they
will
be
as
they
are
;
they
will
be
broken
in
a
thousand
pieces
before
they
will
bend
to
any
Minister
,
upon
such
weak
resolutions
to
yield
to
a
poor
Ordinance
of
man
:
here
is
the
devillish
pride
and
poyson
of
mans
corrupt
nature
:
Can
we
set
light
by
that
,
but
that
at
the
same
time
we
must
set
light
by
our
own
comfort
,
and
salvation
?
How
were
the
Corinthians
Saint
Paul's
joy
?
were
they
not
their
own
joy
first
?
they
were
matter
of
joy
to
S.
Paul
,
because
he
saw
he
had
gained
them
to
Christ
:
the
good
was
especially
theirs
;
it
reflected
on
him
onely
by
consideration
.
When
he
looked
on
them
he
was
comforted
;
but
they
were
more
comforted
a
great
deal
:
they
had
more
comfort
in
his
rejoycing
then
he
:
his
was
but
by
reflexion
of
their
goodnesse
,
a
comfort
that
came
by
consideration
;
they
had
the
main
comfort
of
their
goodnesse
.
It
is
little
comfort
for
any
to
carry
themselves
so
,
as
that
those
that
are
over
them
in
Christ
Jesus
,
when
they
think
of
them
,
can
but
sigh
,
when
they
hear
their
blasphemies
,
when
they
cannot
so
much
as
gain
of
them
to
leave
courses
that
the
very
light
of
nature
condemnes
:
the
filthy
discoveries
of
a
rotten
heart
,
their
vile
words
,
and
their
offensive
carriage
,
can
this
be
a
grief
to
the
Minister
,
and
not
for
the
damnation
of
their
soules
together
?
And
they
shall
find
it
a
heavy
,
and
bitter
thing
to
grieve
the
Spirit
of
God
in
others
,
as
well
as
they
wound
their
own
conscience
;
both
are
joyned
together
.
What
a
happinesse
is
this
,
that
the
more
a
man
is
interessed
in
the
good
of
another
man
,
the
more
glory
,
if
he
be
a
meanes
of
any
good
in
him
?
he
shall
have
good
,
and
you
shall
have
glory
.
The
best
things
in
nature
are
communicative
,
and
diffusive
:
the
Sun
gives
light
to
the
whole
world
:
so
the
best
man
is
most
fruitful
,
and
communicative
,
Good
communicative
.
he
labours
to
gain
all
men
by
his
acquaintance
:
He
knowes
this
,
that
he
is
not
for
himself
,
he
is
reedeemed
for
the
honour
of
Christ
:
And
then
he
knows
that
anothers
good
will
be
my
glory
,
it
will
increase
my
glory
,
and
be
the
object
of
my
glory
.
On
the
contrary
,
we
see
a
company
of
wretched
,
despicable
creatures
,
(
let
their
outward
estate
be
as
glorious
as
it
will
:
but
I
speak
of
them
as
Wicked
men
draw
others
to
sin
.
Christian
eyes
judge
and
esteem
of
them
,
)
that
draw
others
on
to
the
same
course
with
them
:
if
they
be
blasphemers
themselves
,
they
glory
to
make
others
so
:
if
they
be
given
to
sensuality
,
they
labour
to
make
others
sottish
as
themselves
:
if
they
be
given
to
filthinesse
,
they
draw
others
to
communion
with
themselves
.
Well
,
will
these
people
be
much
for
their
rejoycing
in
the
day
of
the
Lord
,
think
you
?
what
will
they
do
when
they
think
of
others
,
such
as
they
have
neglected
altogether
,
that
God
gave
them
charge
of
?
The
very
thought
of
them
instead
of
making
them
rejoyce
,
it
will
make
them
astonished
.
I
betrayed
his
soul
,
he
was
my
friend
,
or
my
servant
,
I
let
him
live
in
such
sins
.
Good
neglected
will
torment
us
hereafter
.
But
then
ill
infused
;
by
example
,
and
by
word
,
I
poysoned
him
:
suppose
I
have
repented
my self
,
but
perhaps
the
person
that
I
have
drawn
to
communion
in
my
sin
,
hath
not
repented
:
what
a
torment
will
this
consideration
be
?
Good
neglected
will
be
matter
of
torment
,
much
more
evil
infused
,
poyson
infused
.
When
we
shall
see
at
the
day
of
Judgment
,
instead
of
a
company
that
we
have
gained
to
God
,
and
been
a
meanes
to
further
their
salvation
,
we
shall
see
a
company
that
we
have
infected
with
our
ill
example
,
and
our
evil
perswasions
;
this
will
be
in
hell
an
increase
of
torment
.
One
will
curse
another
,
and
say
,
You
brought
me
hither
.
The
father
will
curse
the
sonne
;
To
get
riches
for
you
I
crackt
my
conscience
,
and
lost
my
soul
:
And
the
sonne
shall
curse
the
father
;
By
your
riches
that
you
lost
me
,
I
lived
a
base
,
and
sensual
life
,
whereas
perhaps
I
might
have
trusted
to
my
good
endeavours
otherwise
:
so
here
shall
be
cursing
.
The
friend
shall
curse
his
friend
;
You
might
have
told
me
of
this
,
you
strengthened
me
in
evil
courses
.
As
it
will
be
our
glory
when
we
shall
see
such
and
such
,
as
God
hath
used
as
instruments
to
do
good
unto
;
so
it
will
be
a
torment
indeed
to
think
,
Such
and
such
I
neglected
,
and
betrayed
;
such
and
such
I
corrupted
.
I
beseech
you
therefore
take
heed
of
it
.
And
would
you
have
matter
of
joy
in
this
world
,
that
should
joy
you
when
nothing
else
will
joy
you
?
(
as
Saine
Paul
was
in
affliction
oft
,
)
what
comforted
Saint
Paul
?
First
,
his
own
conscience
,
that
he
was
a
good
Christian
,
an
heir
of
heaven
,
a
good
Apostle
:
but
when
he
wanted
joy
,
what
would
he
do
?
when
he
had
no
liberty
,
but
was
imprisoned
,
when
he
had
nothing
;
then
;
he
considered
.
How
hath
Christ
dignified
me
to
do
good
to
others
?
this
honouring
of
him
to
do
this
,
it
comforted
him
more
then
all
his
imprisonment
,
and
abasement
,
and
reproaches
could
discourage
him
;
the
conceit
that
God
did
use
him
as
an
honourable
instrument
for
his
honour
and
service
,
to
do
good
to
others
.
So
the
testimony
of
our
Conscience
,
that
God
hath
used
us
to
do
good
to
others
;
not
onely
to
make
me
to
gain
heaven
,
but
to
be
an
instrument
to
gain
others
,
this
will
comfort
us
in
the
world
,
come
what
will
.
This
should
stirre
up
those
that
have
to
deal
with
the
soules
of
others
,
Use.
To
labour
to
make
others
good
.
(
not
only
Ministers
,
but
all
others
,
)
that
have
any
committed
to
them
,
that
they
should
labour
to
make
them
good
,
to
work
upon
them
for
the
good
of
their
soules
,
that
they
may
have
them
as
matter
,
and
objects
of
their
joy
at
that
day
.
If
they
do
not
(
as
I
said
)
when
they
are
presented
to
them
as
persons
whom
they
have
neglected
and
betrayed
negligently
for
want
of
instruction
,
and
reformation
of
their
lives
;
and
as
persons
whom
they
have
infected
with
their
ill
example
,
which
is
worse
:
alas
,
what
matter
of
horrour
will
they
be
?
They
will
not
say
of
them
as
S.
Paul
saith
here
,
You
are
my
joy
,
and
my
crown
,
and
my
glory
;
but
they
will
be
matter
of
horrour
:
these
be
they
that
I
havs
betrayed
,
and
neglected
,
and
infected
,
and
brought
to
hell
,
to
this
cursed
condition
with
my self
.
It
will
be
an
increase
of
the
torments
of
hell
at
that
day
,
all
those
whom
we
have
hurt
any
kind
of
way
.
But
what
shall
it
be
then
of
those
that
have
opposed
goodnesse
?
that
The
misery
of
opposers
of
goodnesse
.
have
not
only
betrayed
others
by
neglect
;
but
have
maligned
good
where
they
have
seen
it
?
what
will
become
of
them
,
that
are
so
far
from
making
others
good
,
that
they
have
despighted
the
Image
of
God
in
others
,
and
have
exercised
their
bitternesse
upon
Christ
in
his
members
and
Ministers
?
.
To
adde
one
thing
more
:
What!
these
Corinthians
,
that
had
so
many
abuses
,
and
such
weaknesses
,
were
they
the
matter
of
S.
Paul's
joy
?
Yes
;
why
,
therefore
people
must
take
heed
how
they
leave
Churches
Not
to
leave
Churches
for
some
corruptions
.
that
have
corruptions
in
them
.
Schisme
oft-times
is
a
greater
fault
,
then
the
fault
upon
which
they
pretend
separation
:
the
things
for
which
they
pretend
a
rent
,
are
not
so
great
a
fault
in
the
Church
,
as
the
want
of
Charity
in
them
to
do
so
.
If
Saint
Paul
would
have
taken
occasion
to
leave
them
,
what
good
occasion
had
he
?
alas
,
how
many
corruptions
had
they
in
doctrine
,
and
in
manners
too
?
but
yet
notwithstanding
as
ill
as
they
were
,
he
saw
what
good
was
in
them
,
and
looked
not
to
the
evil
:
he
knew
that
God
would
perfect
the
good
things
that
were
in
them
;
and
,
saith
he
,
(
notwithstanding
all
their
infirmities
,
)
I
see
you
were
ready
to
reform
when
I
wrote
an
Epistle
to
you
,
therefore
I
doubt
not
but
you
will
be
our
rejoycing
.
In
the
day
of
the
Lord
Jesus
.
This
is
the
time
;
it
must
be
taken
inclusively
,
I
am
your
rejoycing
,
and
you
are
mine
,
to
the
day
of
the
Lord
Jesus
,
and
in
the
day
of
the
Lord
,
so
he
means
here
.
It
is
laid
as
a
ground
here
,
That
Jesus
Christ
hath
a
Day
.
Observ.
Christ
hath
a
Day
.
It
is
his
day
by
way
of
eminency
,
and
excellency
.
Jesus
Christ
hath
many
dayes
,
two
especially
:
The
day
of
his
first
coming
,
and
the
day
of
his
second
coming
.
The
first
coming
of
Christ
was
the
day
of
the
Gospel
,
when
he
came
to
work
our
salvation
:
His
second
coming
is
to
accomplish
our
salvation
.
In
his
first
day
he
came
to
be
humbled
,
and
to
be
judged
,
to
be
a
sacrifice
for
us
:
In
his
second
,
he
is
to
come
gloriously
to
judge
the
quick
and
the
dead
.
In
the
first
,
he
came
to
gain
a
Church
to
himself
;
by
his
second
he
shall
come
to
accomplish
the
Marriage
:
now
is
the
contract
.
There
is
the
Sabbath
,
after
the
six
dayes
of
this
life
the
day
of
the
Lord
shall
appear
,
the
Sabbath
day
,
the
day
of
Jubilee
,
the
solemnization
of
the
marriage
,
the
solemn
triumph
over
all
enemies
.
The
first
day
was
to
save
our
soules
,
especially
from
the
thraldome
of
sin
and
Satan
:
The
second
day
,
this
that
we
speak
of
here
,
shall
be
to
save
our
bodies
from
the
rottennesse
and
corruption
in
which
they
have
lien
rotting
in
the
grave
till
that
day
of
Christ
.
As
he
raised
his
own
body
,
so
at
that
day
he
shall
raise
our
bodies
,
and
make
them
like
his
glorious
body
.
That
is
the
main
Day
,
the
Day
of
all
daies
:
for
then
he
will
come
to
accomplish
all
:
that
day
shall
never
have
a
night
,
it
shall
be
day
for
ever
.
As
the
Cloud
that
went
before
the
Israelites
to
Canaan
,
that
side
toward
the
Egyptians
was
dark
,
but
the
other
side
was
lightsome
toward
the
Israelites
:
Simile
.
so
this
day
,
it
shall
be
a
dark
day
;
it
shall
be
both
a
day
of
vengeance
,
and
a
day
of
glory
.
Saint
Paul
saith
here
,
You
shall
be
my
rejoycing
,
and
I
yours
at
that
day
:
but
those
that
do
not
believe
the
Gospel
,
and
obey
the
Ministery
of
it
,
it
shall
not
be
a
day
of
rejoycing
to
them
.
It
shall
be
a
glorious
day
when
all
other
glory
shall
vanish
,
all
other
glory
in
the
world
shall
be
eclipsed
;
even
as
the
Starres
are
not
seen
when
the
Sun
appeares
in
the
firmament
.
All
the
glory
at
that
day
shall
be
the
glory
of
Christ
,
and
of
his
Church
.
To
omit
other
things
that
may
be
spoken
out
of
other
places
of
Scripture
,
the
Point
I
will
observe
hence
is
this
,
That
The
measure
of
a
Christians
rejoycing
in
this
world
in
any
thing
,
it
is
the
Consideration
of
what
it
will
be
at
the
great
Day
of
Judgment
.
Doctr.
Christians
rejoycing
as
it
will
be
at
the
last
day
.
I
say
,
the
rule
whereby
a
Christian
judgeth
things
,
and
that
measure
whereby
a
Christian
measures
things
,
to
be
thus
,
or
thus
in
their
excellency
,
and
worth
,
it
is
as
they
will
be
esteemed
at
that
day
of
the
Lord
Jesus
Christ
.
Here
S.
Paul
saith
,
I
am
your
rejoycing
,
and
you
are
ours
at
the
day
of
the
Lord
Jesus
:
What
?
is
this
a
vain
glorying
to
commend
him
,
Oh
he
is
a
worthy
learned
Rabbi
,
a
great
learned
Apostle
:
and
then
that
they
were
such
,
and
such
people
?
No
,
no
,
They
had
grace
wrought
in
them
;
and
S.
Paul
saw
such
evidences
of
grace
in
them
,
that
at
that
day
they
should
look
upon
Christ
with
boldnesse
,
because
they
were
sincerely
gained
to
the
Gospel
.
So
then
this
must
be
the
rule
of
the
worth
of
any
thing
,
to
esteem
it
as
it
will
be
then
at
that
day
;
which
is
a
day
when
all
our
estates
will
be
determined
of
for
eternal
happinesse
,
or
eternal
misery
.
To
explain
it
a
little
.
We
do
not
value
things
of
short
continuance
,
because
they
are
short
,
as
flowers
that
are
fresh
in
the
morning
,
and
cast
away
at
night
;
but
we
esteem
things
that
will
hold
out
:
so
our
rejoycing
,
and
glory
,
and
comfort
,
we
should
consider
of
it
how
it
will
hold
out
,
Riches
avail
not
in
the
day
of
wrath
.
Things
have
that
degree
of
goodnesse
or
evil
in
them
,
they
have
that
degree
of
vanity
,
or
seriousnesse
,
as
they
will
stand
out
at
that
day
.
What
are
riches
in
the
day
of
wrath
,
even
in
this
world
?
what
will
riches
be
then
at
the
day
of
the
Lord
Jesus
?
Therefore
a
Christian
values
them
not
,
they
are
not
the
good
of
a
Christian
;
he
esteems
not
the
applause
of
men
:
and
pleasures
are
nothing
,
they
are
momentany
,
they
avail
not
when
conscience
is
awaked
:
They
leave
a
man
,
and
not
onely
so
,
but
they
leave
a
sting
behind
them
.
If
all
the
good
things
in
the
world
will
stand
us
in
no
stead
then
,
then
what
will
the
sins
do
that
thou
hast
made
so
much
of
?
what
will
the
sins
do
that
thou
hast
betrayed
and
damned
thy
soul
for
?
thy
filthinesse
,
and
thy
betraying
of
goodnesse
,
what
will
that
do
?
How
wilt
thou
look
the
Judge
in
the
face
,
when
as
nothing
in
the
world
that
is
excellent
will
hold
out
,
and
avail
at
that
day
?
But
what
then
will
avail
at
that
day
when
Christ
shall
come
to
judge
What
will
avail
at
the
last
day
?
both
the
quick
and
the
dead
?
Why
,
this
,
That
thou
hast
submitted
thy self
to
acknowledge
Christ
as
thy
King
,
and
thy
Priest
,
and
thy
Prophet
:
and
by
means
of
the
Ministery
thou
hast
been
wrought
on
,
and
the
work
of
the
new
creature
is
begun
in
thee
,
true
and
sincere
grace
that
thou
darest
look
on
Christ
,
that
thou
art
in
the
state
of
grace
,
this
will
comfort
thee
in
the
day
of
Judgment
.
By
this
you
may
discern
who
take
the
wisest
course
;
he
that
measures
his
who
take
the
〈◊〉
〈◊〉
.
life
by
a
right
measure
and
rule
:
who
judgeth
aright
of
persons
and
things
?
he
judgeth
aright
of
things
,
that
values
,
and
labours
to
interest
himself
in
those
things
that
will
comfort
him
in
this
world
,
and
stand
by
him
in
the
world
to
come
:
he
hath
a
right
judgment
,
and
esteem
of
things
.
What
be
those
things
?
Grace
,
a
holy
,
humble
,
gracious
,
believing
carriage
,
and
disposition
:
when
a
man
gives
himself
to
Christ
,
and
renounceth
the
world
,
and
sees
the
vanity
of
all
things
but
the
estate
of
Christianity
,
he
hath
those
things
in
some
little
measure
that
shall
be
perfected
at
that
day
.
Who
take
the
wisest
course
,
those
that
seek
to
please
the
humour
of
men
,
those
that
seek
to
feed
their
own
corruptions
,
and
the
corruptions
of
others
,
those
that
will
have
some
present
glory
in
the
flesh
?
I
but
what
will
they
have
at
the
day
of
the
Lord
Jesus
?
Surely
,
those
that
labour
to
approve
themselves
in
sincerity
and
truth
to
Christ
Jesus
in
all
things
:
and
so
that
they
may
approve
their
hearts
to
him
,
they
care
not
what
the
world
judgeth
of
them
;
as
Saint
Paul
saith
,
I
passe
not
what
ye
judge
of
me
.
If
there
be
a
day
of
the
Lord
,
when
he
shall
be
Judge
,
then
those
are
the
wisest
and
the
best
courses
that
will
hold
out
at
that
Day
.
And
those
that
will
not
,
we
shall
be
ashamed
of
them
all
.
And
that
is
the
reason
that
many
men
of
excellent
parts
and
endowments
are
comfortlesse
in
the
time
of
temptation
:
they
did
not
think
to
do
things
with
reference
to
Christ
,
in
sincerity
to
please
him
:
for
then
they
might
old
up
their
heads
at
that
day
.
There
is
a
great
deal
of
Atheisme
in
our
hearts
,
we
frame
our
courses
to
present
contentments
,
by
reason
that
we
have
little
belief
for
the
time
to
come
.
I
beseech
you
,
let
us
often
have
in
our
thoughts
the
second
coming
of
Christ
.
The
best
things
are
behind
,
our
chief
rejoycing
is
behind
:
our
rejoycing
now
is
our
hope
that
we
shall
rejoyce
then
.
The
Corinthians
were
S.
Paul's
joy
now
,
because
he
knew
they
should
be
his
main
rejoycing
then
.
If
we
rejoyce
in
any
thing
now
,
let
it
be
that
our
names
are
written
in
heaven
,
in
the
testimony
of
our
conscience
that
we
are
Gods
,
that
our
hearts
are
wrought
on
,
that
we
have
something
that
Christ
will
acknowledge
when
he
sees
his
stamp
and
Image
on
us
:
when
he
shall
look
on
us
,
and
see
his
own
Image
upon
our
hearts
,
there
will
be
matter
of
joy
in
that
day
.
There
will
be
joy
in
our selves
,
and
joy
in
all
the
blessed
instruments
that
are
under
Christ
,
the
Ministers
they
shall
rejoyce
likewise
in
us
,
and
all
of
us
shall
joyn
in
joying
in
Christ
,
all
shall
meet
there
.
For
their
joying
in
S.
Paul
,
and
he
in
them
,
it
was
that
Christ
was
theirs
:
And
Christ
shall
come
,
as
it
is
in
2
Thess.
4.
to
be
glorified
in
his
Saints
:
not
onely
in
himself
,
but
in
his
believing
members
:
for
his
glory
shall
reflect
upon
them
,
as
the
Sun
reflects
upon
light
bodies
;
all
light
bodies
are
made
light
by
the
Sun
.
So
the
Sun
of
Righteousnesse
shall
come
,
and
all
them
that
have
glory
it
shall
be
by
reflexion
from
him
,
they
shall
be
glorious
in
him
:
so
he
is
both
the
Ministers
joy
and
the
peoples
,
they
shall
all
glory
in
Christ
,
whose
glory
is
their
glory
.
He
shall
come
to
be
glorious
in
his
Saints
,
therefore
frame
your
courses
that
way
to
have
glory
then
,
to
have
comfort
in
the
hour
of
death
,
and
at
the
day
of
Judgment
.
And
to
end
the
point
;
Let
us
labour
to
be
acquainted
with
him
now
before
that
day
:
we
shall
never
have
comfort
in
the
day
of
the
Lord
Jesus
,
except
we
be
acquainted
with
him
,
and
acknowledge
him
in
the
Ministery
now
,
and
in
the
Sacraments
:
Application
to
the
Sacrament
.
for
none
shall
ever
be
acquainted
with
him
there
,
that
have
not
been
acquainted
with
him
,
and
known
him
in
this
world
.
How
do
we
come
to
be
acquainted
with
Christ
?
To
be
present
where
he
is
present
:
and
he
is
present
where
two
or
three
How
we
are
acquainted
with
Christ
.
are
met
together
in
his
Name
.
He
is
present
now
in
our
meetings
,
he
is
present
when
we
hear
the
Word
.
He
is
present
in
the
Sacrament
more
especially
:
we
have
his
very
body
,
and
blood
.
As
verily
as
we
take
the
outward
signs
,
so
verily
Christ
is
present
to
our
hearts
;
at
the
same
time
from
heaven
,
he
reacheth
us
himself
with
all
the
benefits
of
his
passion
:
when
the
Minister
reacheth
the
bread
,
he
reacheth
his
body
.
As
our
outward
man
is
refreshed
with
the
elements
,
so
our
soules
are
refreshed
with
the
spiritual
presence
of
Christ
.
Now
he
is
excellently
present
in
heaven
,
he
is
present
to
our
senses
in
the
Sacrament
,
and
by
his
Spirit
in
the
Word
.
Would
you
have
him
then
at
his
appearing
come
and
own
you
,
and
say
then
,
Come
ye
blessed
?
be
acquainted
with
him
now
upon
all
occasions
:
hear
the
Word
,
receive
the
Sacrament
,
and
come
to
the
Sacrament
as
acknowledging
him
there
.
How
is
that
?
Why
then
you
acknowledge
the
bread
and
wine
to
be
Seales
of
him
,
and
To
acknowledge
Christ
in
the
Sacrament
,
what
.
of
all
the
blessings
by
him
,
when
you
come
prepared
;
when
you
come
to
them
as
his
,
or
else
you
do
not
acknowledge
them
:
you
know
them
to
be
such
and
such
things
,
but
you
acknowledge
them
not
to
be
set
apart
for
such
a
holy
use
,
except
you
come
with
prepared
hearts
.
Will
any
body
acknowledge
him
to
go
to
a
great
person
,
when
he
goes
deformed
,
and
in
rags
?
do
you
know
whither
you
go
?
would
some
say
,
to
him
.
He
considers
not
whither
he
goes
,
that
comes
to
the
Sacrament
in
his
old
sins
.
Come
acquainted
therefore
with
Christ
,
to
acknowledge
him
that
shall
be
your
Judge
at
the
latter
day
,
therefore
come
prepared
.
And
then
,
because
the
Sacrament
is
a
means
to
seal
to
us
all
the
benefits
we
have
by
Christ
,
and
to
incorporate
us
more
nearly
into
Christ
:
he
that
comes
to
the
Sacrament
as
he
should
,
must
come
with
joy
.
Is
it
not
a
joyful
thing
to
be
united
to
Christ
?
and
to
have
further
assurance
of
all
the
good
things
by
him
?
Yes
,
it
is
a
matter
of
great
joy
:
Therefore
when
you
have
repented
of
your
sins
,
come
with
joy
.
And
come
with
holinesse
.
The
things
are
holy
;
as
our
Liturgy
hath
it
:
let
us
give
holy
things
to
holy
persons
:
here
is
presented
holy
bread
and
wine
,
and
here
you
are
to
deal
with
Christ
;
therefore
come
with
holy
reverence
in
the
whole
carriage
of
the
businesse
.
And
come
with
faith
,
and
assurance
,
and
then
you
shall
acknowledge
Christ
in
this
Ordinance
,
in
the
Sacrament
.
You
shall
acknowledge
that
he
deales
not
complementally
with
you
,
to
feed
you
with
empty
signes
:
but
you
shall
have
himself
with
his
signs
:
you
shall
have
the
Lord
himself
in
the
Word
,
and
in
the
Sacraments
.
With
the
field
you
shall
have
the
treasure
in
the
field
,
as
the
wise
Merchant
had
.
With
the
Word
you
shall
have
Christ
,
wrapped
in
the
Word
;
and
in
the
Sacrament
you
shall
have
Christ
,
and
all
his
benefits
.
Trust
to
it
,
make
it
your
weapon
against
Satan
,
he
will
tempt
you
to
doubt
of
your
interest
in
Christ
.
Think
with
your selves
,
Had
I
grace
to
receive
Christ
?
to
be
incorporate
nearer
into
him
?
why
should
I
doubt
to
renew
my
Covenant
?
And
though
I
have
fallen
by
weaknesse
,
yet
I
have
a
gracious
Intercessour
in
heaven
that
makes
my
peace
continually
.
Come
in
faith
:
Know
that
God
in
good
earnest
here
offers
Christ
with
all
his
benefits
.
And
come
with
a
purpose
and
resolution
to
be
led
by
him
.
You
come
to
renew
your
Covenant
;
here
is
the
Covenant
,
when
Christ
is
given
to
you
,
and
you
give
your selves
to
Christ
.
Therefore
(
as
I
said
)
if
you
come
with
a
purpose
to
live
in
sin
,
come
not
at
all
.
Christ
will
not
live
in
a
heart
where
there
is
a
purpose
to
sin
:
therefore
esolve
to
leave
all
sin
,
or
else
you
cannot
receive
him
.
To
move
you
to
come
,
and
to
come
thus
;
do
but
consider
that
it
will
be
your
joy
in
this
world
,
and
in
the
world
to
come
,
before
Christ
,
that
you
have
been
thus
acquainted
with
him
herc
on
earth
,
acquainted
with
him
in
the
Ministery
,
acquainted
with
him
in
the
Sacrament
,
in
private
prayer
,
and
meditation
,
in
all
the
blessed
means
that
he
hath
appointed
;
and
then
he
will
look
on
you
,
as
upon
his
old
friends
.
But
now
he
that
is
a
Rebel
,
that
goes
away
,
or
else
comes
,
not
acknowledging
with
whom
he
hath
to
deal
;
him
that
shall
be
his
Judge
ere
long
,
the
Great
God
of
Heaven
and
Earth
,
that
shall
come
in
glory
and
majestie
with
thousands
of
his
Angels
.
Then
he
shall
be
Wonderfull
indeed
,
as
his
Name
is
,
Isai.
9.
6.
and
as
the
Apostle
saith
,
2
Thess.
2.
where
he
useth
the
word
,
he
shall
be
wonderful
in
his
Saints
.
Then
all
the
world
shall
wonder
at
the
glory
of
a
poor
Christian
,
when
he
shall
put
down
the
Sun
,
and
all
the
creatures
in
glory
.
Consider
with
whom
you
have
to
deale
:
him
that
ere
long
shall
be
wonderfull
in
his
Saints
.
Therefore
come
prepared
,
come
joyfully
,
come
faithfully
,
come
reverently
,
and
holy
,
and
you
shall
find
a
blessing
answerable
.
This
I
thought
good
to
touch
,
concerning
the
occasion
of
the
Sacrament
.
Ye
are
our
rejoying
.
At
the
day
of
the
Lord
Jesus
.
Saint
Paul
esteemed
of
nothing
,
but
that
which
would
comfort
him
at
that
day
.
Therefore
let
us
oft
think
of
the
day
of
the
Lord
Jesus
.
Why
?
Thoughts
of
Judgment
make
us
painful
.
what
will
make
us
digest
labour
,
and
pains
,
in
dealing
with
the
soules
of
others
,
in
doing
good
,
and
being
fruitful
in
our
places
?
The
consideration
of
that
Day
:
there
is
a
Day
will
come
that
will
make
amends
for
all
,
and
that
is
the
day
of
the
Lord
Jesus
.
And
considering
that
there
is
such
a
day
,
let
us
make
much
of
the
day
of
the
Lord
,
that
is
now
left
us
;
what
is
that
?
This
day
:
The
Lords
Day
:
Revel.
1.
it
is
called
The
Lords
Day
.
And
as
I
said
,
labour
to
be
acquainted
with
that
Lord
that
must
be
Judge
of
quick
and
dead
then
.
The
Lord
hath
a
day
now
wherein
we
may
be
acquainted
with
him
;
by
hearing
his
Word
,
by
yielding
obedience
of
his
truth
unfolded
to
us
:
therefore
let
us
make
much
of
this
day
,
if
we
would
have
comfort
at
that
Day
.
Ye
are
our
rejoycing
in
the
Day
of
the
Lord
.
VERSE
XV.
And
in
this
confidence
I
was
minded
to
come
unto
you
before
,
that
you
might
have
a
second
benefit
,
or
Grace
.
IN
this
confidence
,
]
In
this
assurance
,
in
this
perswasion
,
I
was
minded
to
come
to
you
.
[
That
you
might
have
a
second
benefit
,
]
saith
the
last
translation
;
it
doth
diminish
the
strength
of
the
word
:
therefore
go
from
the
Text
to
the
margin
:
you
have
oft-times
a
fitter
word
in
the
margin
.
Charis
,
The
word
is
pregnant
in
the
Original
,
it
signifieth
Grace
:
if
it
signifie
a
benefit
at
all
,
it
signifies
a
benefit
that
issues
from
grace
and
favour
;
benefit
is
a
weaker
word
.
Grace
,
though
it
be
not
so
common
,
is
a
fit
word
,
and
reaches
to
the
strength
of
the
word
in
the
Original
,
to
the
meaning
of
the
Apostle
;
so
it
is
better
to
read
it
so
,
That
you
might
have
a
second
Grace
.
Saint
Paul
in
this
Verse
sets
down
what
intention
he
had
to
come
to
them
.
And
likewise
the
end
of
his
intention
.
In
the
next
Verse
he
sets
down
the
manner
how
he
would
come
to
them
.
Fourthly
,
he
shewes
why
he
came
not
to
them
,
it
was
to
spare
them
,
as
he
faith
afterward
.
Here
in
this
Verse
he
shewes
what
his
intention
was
:
My
intention
was
to
come
to
you
.
In
this
confidence
I
was
minded
to
come
to
you
.
To
what
end
?
That
you
might
have
a
second
benefit
.
His
intention
is
set
down
by
the
inward
moving
cause
,
his
confidence
;
In
this
confidence
I
was
minded
to
come
to
you
.
I
will
speak
of
his
intention
,
and
purpose
of
coming
:
And
of
the
end
of
it
.
And
in
his
purpose
of
coming
,
of
the
moving
cause
,
his
confidence
.
In
this
confidence
.
What
is
that
?
In
this
confidence
,
because
I
am
assured
that
you
are
my
rejoycing
,
and
I
yours
in
the
day
of
the
Lord
Jesus
;
in
this
confidence
that
you
will
be
so
to
me
,
and
I
to
you
.
In
this
confidence
.
Saint
Paul
had
a
good
opinion
of
them
:
The
inward
moving
cause
of
S.
Paul
to
come
,
it
was
a
good
conceit
of
them
.
It
is
good
as
far
as
possibly
we
can
to
cherish
a
good
judgment
,
and
conceit
of
Observ.
Good
as
far
as
may
be
to
cherish
a
good
opinion
of
others
.
others
.
Let
others
have
as
good
place
in
our
affections
as
possibly
may
be
.
Why
?
If
they
be
good
,
we
wrong
them
else
even
in
our
conceit
.
We
do
not
Reason
1.
onely
wrong
men
in
our
speeches
and
actions
,
but
in
our
sinister
judgments
,
in
the
censures
of
our
minds
:
therefore
we
should
have
as
good
conceit
of
men
as
possibly
we
can
in
that
regard
.
And
likewise
,
because
confidence
,
and
assurance
that
they
have
something
Reason
2.
in
them
that
is
good
,
and
it
will
be
better
with
them
after
in
the
day
of
the
Lord
,
this
will
be
a
means
to
stir
us
up
to
deserve
well
of
them
.
Hope
stirs
up
Will
;
we
have
no
mind
to
a
thing
that
we
have
not
hope
of
.
And
likewise
Hope
stirs
up
endeavour
:
And
Hope
keeps
in
endeavour
.
What
makes
a
man
so
long
in
endeavouring
the
good
of
others
?
he
hath
some
hope
,
they
are
good
,
and
will
be
better
.
So
it
stirres
up
our
will
,
the
bent
of
it
,
it
stirres
;
it
stirres
up
endeavour
upon
will
;
and
it
keeps
us
in
endeavour
when
we
hope
for
good
at
mens
hands
.
And
therefore
we
ought
not
to
cast
off
men
(
especially
those
that
are
Not
to
cast
off
men
for
infirmities
.
young
,
)
for
imperfections
.
The
Corinthians
were
weak
,
and
carnal
,
as
you
may
see
in
the
former
Epistle
,
yet
in
this
confidence
that
they
had
repented
of
their
ill
usage
of
S.
Paul
,
he
was
minded
to
come
to
them
.
Persons
that
are
the
subjects
of
hope
,
are
not
free
from
infirmities
.
Novices
cannot
have
that
perfection
that
grown
Christians
have
at
the
first
.
Consider
further
what
is
of
passion
,
and
what
is
of
the
poyson
of
nature
:
consider
what
is
of
infirmity
,
and
what
is
of
malice
.
Consider
what
sins
they
have
been
longer
accustomed
to
,
and
how
hardly
such
sins
are
suddenly
broken
off
.
These
considerations
would
mitigate
something
where
we
see
any
degree
of
goodnesse
.
Oh
,
this
pleaseth
now
some
vicious-disposed
persons
:
they
think
this
makes
for
them
.
Not
at
all
:
what
I
speak
is
,
where
there
is
any
ground
to
hope
well
of
.
S.
Paul
had
some
ground
,
for
he
wrote
a
sharp
Epistle
to
them
,
and
he
saw
they
were
amended
on
it
:
he
saw
they
yielded
,
they
acknowledged
,
that
is
,
they
reformed
by
his
Ministery
,
and
by
his
Epistle
.
So
where
we
discern
reformation
,
that
there
is
a
willingnesse
of
amendment
,
we
must
hope
of
such
,
though
they
be
sometimes
overtaken
.
And
if
they
be
overtaken
we
must
construe
it
to
the
best
:
the
temptation
perhaps
was
great
,
and
they
were
not
watchful
at
that
time
:
the
subtilty
of
the
opposition
,
and
the
malice
of
men
was
great
,
and
their
caution
was
not
so
great
;
thus
we
may
construe
to
bear
with
them
,
if
upon
the
discovery
of
their
fault
,
they
become
pliable
:
but
otherwise
,
if
they
arm
themselves
with
malice
and
bitter
poyson
,
and
resolve
to
be
so
still
,
there
is
no
hope
,
no
confidence
of
such
.
Saint
Paul's
confidence
here
,
was
with
evidence
from
their
carriage
;
they
gave
him
some
cause
to
be
so
confident
.
Therefore
it
is
in
vain
to
think
that
we
are
too
censorious
when
we
tell
you
of
your
faults
:
that
very
conceit
that
you
think
bitterly
,
and
arm
your selves
with
resolutions
,
rather
to
vex
those
that
inform
you
,
then
to
amend
that
which
is
amisse
,
that
is
as
ill
a
disposition
,
as
ill
a
state
as
can
be
.
We
can
hope
for
no
good
of
such
:
yet
notwithstanding
we
ought
so
far
to
hope
of
them
,
as
nor
to
give
them
over
;
as
S.
Paul
saith
,
2
Tim.
2.
To
prove
if
at
any
time
God
will
shew
mercy
to
them
,
to
deliver
them
out
of
the
snare
of
the
devil
.
They
are
in
the
Devils
snare
,
yet
we
ought
still
to
take
pains
with
them
:
for
we
know
not
whether
it
will
please
God
,
at
that
time
,
or
at
any
time
,
to
have
mercy
on
them
,
and
deliver
them
out
of
the
snare
of
Satan
.
If
God
bear
with
them
,
we
ought
to
bear
with
them
as
well
as
teach
them
:
but
to
have
a
good
conceit
of
them
,
when
we
see
them
maliciously
bent
against
those
that
tell
them
of
their
faults
,
we
cannot
.
If
this
be
so
;
It
should
be
an
encouragement
for
all
those
that
are
under
Use.
Encouragement
to
inferiours
to
give
occasion
of
good
hope
.
others
that
inform
and
instruct
them
,
to
give
them
some
good
occasion
and
ground
to
hope
well
of
them
.
You
would
have
us
hope
well
of
you
,
what
ground
do
you
give
?
what
is
your
company
?
Shall
we
think
you
are
good
,
because
you
converse
with
those
that
are
swearers
?
with
vicious
,
and
carnal
company
?
would
you
have
us
blind
?
Charity
indeed
interprets
the
best
,
but
it
is
not
blind
.
What
shall
we
judge
of
you
by
your
outward
demeanour
and
carriage
,
that
is
oft-times
scandalous
and
offensive
?
when
your
speeches
are
filthy
,
and
corrupt
,
joyned
with
blasphemies
,
and
oathes
;
daring
God
(
as
it
were
)
whether
he
will
suffer
you
to
carry
it
away
unrevenged
,
and
unpunished
,
or
not
.
Where
this
abominable
corruption
of
heart
discovers
it self
outwardly
in
the
tongue
,
how
can
we
entertain
good
conceits
of
you
?
You
think
we
wrong
you
,
by
not
conceiving
thus
,
and
thus
of
you
:
what
ground
have
we
?
what
hold
have
we
from
any
thing
that
is
in
you
,
or
from
you
so
to
conceit
?
Resolve
on
this
,
there
cannot
be
grievance
offered
to
the
Minister
,
but
you
must
reward
ill
to
your
own
soules
;
if
you
be
not
his
joy
,
it
will
be
your
sorrow
;
you
will
have
the
worst
of
it
.
And
therefore
study
as
much
as
may
be
to
have
the
good
hope
,
and
confidence
of
others
.
This
will
stirre
up
willingnesse
,
and
stirre
up
endeavour
,
as
it
did
in
S.
Paul
;
the
good
hope
he
had
of
them
by
their
repentance
,
and
reformation
,
and
pliablenesse
,
it
stirred
up
his
diligence
;
they
gained
by
it
:
but
I
mean
not
to
stand
on
that
.
In
this
confidence
,
that
you
will
be
my
joy
,
and
I
yours
in
the
day
of
the
Lord
.
I
was
minded
to
come
unto
you
:
Saint
Paul
was
minded
to
come
unto
them
.
You
see
then
,
That
Personal
presence
hath
a
special
power
and
efficacy
.
Observ.
Personal
presence
hath
a
special
power
.
Personal
presence
hath
more
efficacy
then
writing
:
For
there
the
holy
things
that
are
delivered
,
they
are
(
as
it
were
)
acted
to
the
life
.
Men
are
wondrously
affected
when
they
see
gracious
things
delivered
with
life
,
and
feeling
:
it
hath
a
wondrous
lively
working
.
Therefore
S.
Paul
tells
the
Romanes
,
Rom.
1.
15.
that
beside
his
learned
,
and
worthy
Epistle
he
wrote
to
them
,
he
was
desirous
also
to
preach
the
Gospel
to
them
.
But
some
object
;
Reading
is
preaching
,
say
they
:
Some
kind
of
preaching
.
But
not
that
which
the
Apostle
meant
:
for
then
Saint
Paul's
Epistle
was
preaching
,
some
kind
of
preaching
.
But
I
speak
not
to
Sophisters
:
but
,
saith
Saint
Paul
,
I
desire
to
preach
the
Word
to
you
by
vocall
teaching
;
it
hath
a
special
efficacy
.
It
is
wondrous
good
praying
for
others
,
and
writing
to
others
:
but
presence
,
when
the
Minister
is
the
mouth
of
God
with
them
,
and
to
them
:
their
mouth
to
God
,
to
pray
together
with
them
;
and
Gods
mouth
,
to
speak
to
them
:
this
presence
is
of
a
wondrous
efficacy
;
therefore
S.
Paul
saith
,
I
purposed
to
come
to
you
.
It
should
stirre
up
in
our
hearts
an
esteem
of
the
Ordinance
of
God
,
of
Use.
To
esteem
Gods
Ordinance
.
Preaching
:
or
else
we
sleight
it
with
the
prejudice
of
our
our
soules
:
For
doth
God
appoint
it
for
any
thing
but
for
our
own
good
?
There
is
a
common
Objection
,
which
(
because
it
is
raised
out
of
this
Epistle
,
and
may
be
answered
out
of
this
Epistle
,
)
I
will
answer
.
Oh
,
say
some
,
a
lively
voice
hath
not
alway
that
Energy
,
that
operation
,
Object
.
that
writing
and
reading
have
:
for
we
see
S.
Paul's
Epistle
was
more
terrible
then
his
presence
.
It
is
the
Objection
of
men
that
content
themselves
in
their
own
idlenesse
,
wresting
of
such
places
as
this
.
Among
the
rest
,
2
Cor.
10.
10.
say
they
,
His
bodily
presence
is
weak
,
and
his
speech
contemptible
,
but
his
letters
seem
terrible
.
Therefore
this
is
not
alway
true
,
That
bodily
presence
hath
more
efficacy
then
writing
.
I
answer
briefly
,
Saint
Paul
compares
not
here
his
bodily
presence
with
Answ.
his
letters
,
as
if
his
letters
were
more
efficacious
then
his
bodily
presence
:
but
he
compares
his
mild
dealing
,
being
present
,
with
his
sharp
dealing
,
being
absent
:
his
letters
indeed
were
sharper
then
his
presence
:
But
to
take
away
such
Cavils
,
he
tells
them
after
that
they
shall
know
(
if
they
reform
not
,
)
that
his
presence
shall
be
as
sharp
as
his
writings
.
Let
such
a
one
think
this
,
Such
as
we
are
in
word
being
absent
,
such
will
we
be
when
we
are
present
.
We
will
be
as
sharp
(
if
you
reform
not
)
in
our
presence
,
as
we
were
absent
.
So
he
compares
the
sharpnesse
of
his
letter
with
the
sweetnesse
of
his
presence
.
It
is
not
to
be
taken
in
that
sense
that
his
letters
were
more
effectual
of
themselves
then
his
presence
:
for
he
saith
the
contrary
,
You
shall
know
that
my
presence
shall
be
as
sharp
as
my
letter
was
.
Therefore
it
is
but
a
Cavil
to
think
there
is
more
efficacy
in
Reading
,
then
in
Preaching
.
That
you
might
have
a
second
Grace
.
Saint
Paul's
end
in
coming
to
Corinth
.
I
come
now
to
S.
Paul's
end
:
His
intention
and
purpose
was
to
come
.
The
end
of
his
coming
was
to
bestow
a
grace
on
them
by
his
presence
.
In
general
Observe
here
,
That
Holy
men
are
fel
on
work
from
holy
moving
causes
,
and
holy
aimes
.
Observ.
Holy
men
work
from
holy
ends
.
Holy
aimes
are
the
winds
that
carry
them
to
their
businesse
,
and
they
are
the
water
that
drive
their
Mill.
I
come
with
a
holy
confidence
that
you
will
be
my
joy
:
here
is
my
moving
cause
.
What
is
my
aime
in
coming
?
It
is
this
,
to
bestow
a
grace
on
you
.
Holy
men
have
holy
aimes
for
holy
actions
;
they
have
holy
grounds
,
and
holy
moving
causes
.
When
two
men
do
the
same
thing
,
yet
it
is
not
the
same
thing
:
perhaps
their
aimes
differ
,
their
moving
causes
differ
.
Saint
Paul
comes
here
to
do
a
good
thing
from
a
good
end
,
from
a
good
moving
cause
:
In
this
confidence
I
was
minded
to
come
,
to
bestow
a
grace
on
you
.
Let
us
look
in
all
our
actions
therefore
to
our
moving
cause
,
and
to
our
Use.
To
look
to
our
aimes
in
our
actions
.
aimes
.
And
especially
Ministers
,
their
aime
it
should
not
be
for
the
fleece
,
it
should
not
be
to
gain
respect
,
or
any
advantage
to
themselves
,
but
to
bestow
some
spiritual
good
thing
.
As
the
Apostle
saith
,
Rom.
1.
To
bestow
some
good
thing
upon
you
,
some
grace
,
as
he
calls
it
.
This
should
be
their
aime
,
not
to
receive
good
from
them
so
much
as
to
do
them
good
.
Ministers
are
fathers
,
they
should
have
that
tender
disposition
.
Parents
do
not
think
of
receiving
much
:
(
they
look
to
that
in
the
second
place
,
that
must
be
maintained
)
but
specially
they
look
to
their
Childrens
good
.
I
come
to
bestow
a
grace
on
you
.
How
this
is
observed
,
I
list
not
to
speak
,
therefore
I
leave
it
;
and
come
to
that
which
concerns
us
all
.
I
was
minded
to
come
to
you
:
To
bestow
a
grace
on
you
.
We
see
then
,
That
The
Preaching
of
the
Gospel
is
a
special
Grace
.
Doctr.
The
preaching
of
the
Gospel
a
special
grace
.
It
is
a
free
and
bountiful
benefit
of
God
.
Gracce
implies
freedome
,
and
mercy
,
and
bounty
.
It
is
a
free
mercy
of
God
to
have
the
Gospel
:
Why
?
Because
this
is
the
means
to
work
all
that
is
savingly
good
in
us
.
This
Reason
.
It
is
the
means
to
work
all
good
in
us
.
is
a
means
to
open
to
us
Gods
love
in
Christ
;
and
to
work
in
us
a
disposition
answerable
to
his
love
:
therefore
it
must
needs
be
a
grace
.
Heaven
is
a
grace
,
life
is
a
grace
,
reconciliation
a
grace
,
and
such
like
:
therefore
the
Word
must
needs
be
a
grace
,
by
which
all
these
are
communicated
.
Therefore
the
Word
hath
the
name
of
these
things
;
It
is
the
Word
of
the
Kingdome
of
heaven
.
It
is
called
the
Kingdome
of
heaven
,
the
preaching
of
the
Gospel
:
because
it
puts
us
into
the
state
of
the
Kingdome
of
heaven
:
and
the
Word
of
reconciliation
,
because
by
it
we
know
our
reconciliation
with
God
:
it
is
offered
,
and
wrought
in
our
hearts
;
and
faith
to
apply
it
by
this
Word
.
It
is
the
Word
of
life
,
Act.
20.
the
life
of
grace
,
and
the
life
of
glory
all
come
by
this
Word
.
I
commend
you
to
God
,
and
the
Word
of
his
Grace
,
saith
the
Apostle
:
All
grace
,
and
spiritual
life
is
wrought
in
us
by
the
Word
:
therefore
the
Word
preached
,
it
is
a
special
grace
,
and
favour
of
God
.
Saint
Paul
here
calls
his
coming
to
them
to
strengthen
,
and
confirm
them
,
a
grace
:
For
all
means
come
under
the
same
decree
of
Gods
eternal
love
with
the
decree
it self
.
When
God
out
of
grace
resolves
,
and
sets
down
,
that
he
will
bring
such
a
one
to
heaven
,
of
his
free
love
;
he
doth
out
of
the
same
grace
fit
him
with
opportunities
of
persons
,
and
means
:
he
accommodates
him
with
all
means
;
for
he
intends
in
such
a
way
to
bring
him
to
heaven
.
And
therefore
S.
Austin
doth
well
define
Predestination
:
it
is
an
ordaining
to
salvation
,
and
a
preparing
of
all
means
tending
thereto
.
Therefore
all
fall
in
the
compasse
of
grace
,
both
the
free
favour
of
God
,
setting
a
man
down
to
make
him
happy
;
and
likewise
by
sending
men
that
have
an
outward
calling
,
and
inwardly
furnishing
them
with
gifts
,
and
whatsoever
,
all
is
of
Grace
.
The
preaching
of
the
Word
is
a
grace
.
It
concerns
us
therefore
so
to
esteem
it
:
Do
not
many
sit
in
darknesse
,
and
in
the
shadow
of
death
?
Is
it
not
a
grace
therefore
that
we
partake
of
Use.
To
esteem
the
Word
as
a
Grace
.
the
means
of
salvation
?
What
is
in
us
by
nature
better
then
in
Turks
,
and
Pagans
?
or
then
many
other
people
under
Satan
,
and
under
Popish
Teachers
,
and
so
rot
away
in
their
Ignorance
?
nothing
;
we
differ
onely
by
the
grace
of
God
:
therefore
let
us
esteem
it
as
a
grace
.
How
shall
we
esteem
it
as
a
grace
?
Receive
it
thankfully
,
as
a
largesse
,
and
bounty
,
and
free
grace
of
God
:
receive
it
as
a
bounty
with
thankful
hearts
:
Grace
begets
grace
,
it
begets
thankfulnesse
:
so
to
receive
it
as
a
grace
,
is
to
receive
it
with
thankful
minds
,
to
be
more
thankfull
for
the
means
of
salvation
,
then
for
any
outward
thing
.
How
shall
we
come
to
be
thankful
?
How
to
come
to
be
thankful
.
Never
,
unlesse
we
find
some
grace
wrought
by
the
Word
of
Grace
.
Therefore
to
receive
it
as
a
grace
,
is
to
receive
it
as
a
free
,
loving
gift
of
God
,
and
to
yield
to
it
:
when
by
it
holy
motions
are
stirred
in
our
hearts
,
not
to
suppresse
,
and
quench
holy
motions
,
but
to
yield
to
them
.
Not
to
quench
and
resist
the
Spirit
,
but
to
yield
our selves
pliable
to
the
Word
.
This
is
to
acknowledge
it
a
grace
;
to
be
thankfull
for
it
,
because
you
find
your
hearts
wrought
to
holy
obedience
by
it
.
Give
it
way
in
your
soules
,
that
it
may
be
an
ingraffed
Word
,
that
all
the
inward
and
outward
man
may
be
seasoned
with
it
,
and
relish
of
it
:
that
the
Word
may
season
your
thoughts
and
speeches
,
and
desires
,
and
season
your
course
of
life
,
that
what
you
think
may
be
in
the
relish
and
strength
of
the
Word
,
in
the
strength
of
some
Divine
truth
,
and
the
guide
of
your
actions
may
be
Divine
truth
,
or
some
motives
from
it
.
Then
you
will
give
thanks
for
what
is
wrought
on
you
,
when
it
is
an
ingraffed
Word
in
your
soules
,
and
all
relish
of
it
,
your
speeches
,
and
actions
,
and
your
whole
course
:
when
a
man
may
know
by
your
carriage
that
there
is
something
invested
,
and
ingraffed
in
your
soules
,
that
gives
a
blessed
relish
to
all
the
expressions
of
the
outward
man
.
Such
a
one
indeed
will
account
the
Word
a
special
grace
by
a
sweet
experience
wrought
in
his
heart
.
I
will
not
presse
that
Point
any
further
.
Again
,
whereas
S.
Paul
saith
,
he
would
come
to
bestow
a
second
grace
on
them
;
we
see
here
,
That
Those
that
are
in
the
state
of
Grace
already
,
they
need
a
second
grace
.
Doctr.
Those
that
are
in
the
state
of
Grace
,
need
a
second
grace
.
Those
that
have
initial
grace
to
be
set
in
a
good
course
,
they
need
confirming
and
strengthening
Grace
.
S.
Paul
had
planted
them
before
.
I
but
he
must
come
to
water
them
;
there
is
alway
somewhat
left
for
the
Minister
to
do
,
till
he
see
their
soules
safe
in
heaven
,
he
hath
alway
somewhat
to
do
to
the
Christian
soules
under
him
:
For
he
must
not
onely
get
them
out
of
Satans
Kingdome
,
into
a
good
estate
,
but
he
must
labour
to
build
them
up
;
he
must
water
them
,
and
fence
them
,
and
strengthen
them
against
all
discouragements
.
A
man
is
never
safe
till
he
be
in
heaven
:
therefore
he
saith
,
I
will
come
to
you
,
but
I
will
come
to
bestow
a
second
Grace
on
you
,
you
have
need
of
it
,
and
my
love
is
such
to
you
,
that
you
shall
have
it
.
To
enforce
this
a
little
,
because
we
set
termes
to
our
growth
,
and
go
on
plodding
in
a
course
,
and
many
years
after
we
are
no
better
then
we
were
at
the
first
:
and
some
out
of
a
prophane
fulnesse
;
out
of
a
Laodicean
temper
,
they
think
they
have
enough
,
they
are
rich
;
when
indeed
they
are
empty
,
and
miserable
,
and
wretched
,
and
poor
:
and
if
temptations
set
upon
them
,
they
have
nothing
in
them
.
To
let
you
see
that
we
stand
in
need
of
a
second
grace
,
and
of
a
third
grace
,
and
a
fourth
grace
,
that
we
need
continual
building
up
.
First
,
look
within
,
what
opposition
there
is
to
saving
goodnesse
within
,
Reason
1.
From
inward
opposition
.
what
rebellion
of
lusts
,
what
Ignorance
,
and
blindnesse
,
and
darknesse
,
and
indisposition
:
what
head
the
flesh
makes
in
us
against
the
Word
of
God
.
Let
a
man
a
little
continue
out
of
the
means
,
and
he
shall
see
what
growth
of
corruptions
there
will
be
,
a
distasting
of
all
means
,
that
a
man
shall
be
ready
to
begin
anew
with
them
almost
:
having
a
double
principle
in
them
,
of
grace
,
and
corruption
,
there
needs
continually
strengthening
,
and
stablishing
Grace
.
Consider
outwardly
what
discouragements
from
the
ill
examples
,
and
Reas.
2.
From
without
.
allurements
,
and
seducing
of
others
,
from
the
disgrace
that
is
put
on
good
things
;
what
discouragements
,
and
scandals
from
without
?
Again
,
are
there
not
oft-times
new
,
and
great
temptations
,
that
a
man
Reas.
3.
From
new
temptations
.
must
have
a
new
measure
of
grace
to
resist
?
There
is
continual
occasion
of
new
spiritual
strength
to
oppose
new
temptations
,
and
new
spiritual
strength
to
endure
new
crosses
,
and
to
enjoy
new
benefits
.
In
all
the
passages
of
our
life
,
there
is
a
necessity
of
more
grace
,
of
further
supply
of
grace
.
A
man
with
that
proportion
of
strength
which
he
had
before
he
cannot
encounter
with
new
temptations
;
and
therefore
there
must
be
new
grace
,
and
fresh
attending
upon
the
means
while
we
live
here
.
Again
,
unavoidable
times
will
come
,
when
there
must
be
strength
of
Reason
4.
From
the
time
to
come
.
Grace
:
sicknesse
will
come
,
Temptations
to
despair
will
come
;
conflicts
with
Satan
will
come
:
we
need
not
say
,
put
the
case
,
such
and
such
:
but
it
is
an
unavoidable
case
;
they
will
come
,
wherein
a
great
strength
of
Grace
will
be
necessary
:
therefore
we
cannot
be
too
much
careful
,
in
attending
upon
the
means
of
salvation
to
be
confirmed
and
strengthened
.
Again
,
do
we
not
need
a
great
measure
of
strengthening
Grace
continually
?
doth
not
the
Devil
envy
goodnesse
,
and
good
actions
?
when
we
go
Reason
5.
From
Satan
.
about
to
pray
:
when
the
best
men
are
about
the
best
actions
,
what
a
deal
of
distraction
is
there
?
how
doth
Satan
confound
them
with
distractions
?
what
a
deal
of
confirming
Grace
need
we
to
every
good
work
?
when
a
Christian
is
taken
out
of
the
Kingdome
of
Satan
,
he
is
the
Butt
,
the
object
of
his
malice
,
and
the
malice
of
those
that
are
his
instruments
.
We
must
pull
every
good
work
(
as
it
were
)
out
of
the
fire
:
we
must
use
violence
to
nature
,
to
temptations
in
every
good
duty
,
to
perform
them
strongly
:
we
need
a
second
,
and
a
third
Grace
;
many
degrees
of
Grace
.
Then
again
,
we
are
capable
of
more
Grace
:
for
our
understanding
is
such
,
Reason
6.
From
the
capacity
of
the
soul.
that
we
may
know
more
still
;
and
our
will
is
such
,
that
it
affects
more
still
:
and
the
more
holy
truths
are
made
known
to
us
,
the
more
the
will
is
enlarged
to
cleave
to
them
:
the
more
we
know
,
the
more
we
may
know
.
Our
understandings
are
wondrous
large
,
there
is
a
great
capacity
in
them
,
and
our
adhesion
and
cleaving
to
truths
is
more
and
more
;
the
more
we
know
,
the
more
the
Will
cleaves
to
it
:
as
it
is
,
Act.
11.
23.
they
exhorted
them
,
that
with
full
purpose
they
would
cleave
fast
to
God
:
we
must
cleave
and
adhere
fast
to
the
truth
,
and
to
God
;
every
day
go
deeper
:
get
nearer
and
closer
to
God
,
and
labour
to
be
established
in
good
things
.
Saint
Paul
prayes
that
they
might
be
established
more
and
more
.
And
David
prayes
that
he
might
be
established
in
good
thoughts
,
and
desires
,
and
resolutions
,
in
good
purposes
:
to
be
stablished
in
every
thing
that
is
good
.
Grace
is
a
state
that
we
may
grow
in
,
and
our
soules
are
fit
to
be
enlarged
:
for
there
is
a
great
capacity
in
the
soul
,
till
we
come
to
heaven
it
is
not
full
:
we
may
grow
in
every
Grace
stronger
and
stronger
.
As
in
the
examples
of
holy
men
in
Scripture
,
it
was
never
well
with
them
but
when
they
were
growing
:
there
is
a
necessity
of
growing
.
If
this
be
true
;
Let
us
set
no
pitch
to
our selves
:
and
abhor
,
abhor
even
Use.
Not
to
set
a
period
to
our
growth
in
Grace
.
as
the
temptation
of
the
Devil
,
the
conceit
of
fulnesse
,
and
of
self-sufficiency
,
to
think
,
I
know
enough
,
what
should
I
know
more
for
?
or
perhaps
,
I
could
read
at
home
:
(
as
I
said
before
.
)
It
is
Gods
Ordinance
,
and
cursed
is
all
private
study
,
when
it
is
done
in
contempt
of
the
Ordinance
of
God
.
Take
heed
of
such
suggestions
of
fulnesse
,
and
standing
at
a
stay
:
No
,
we
need
a
second
,
we
need
many
degrees
of
confirmation
,
and
strength
;
and
all
little
enough
.
There
was
never
any
that
repented
of
the
carefull
use
of
the
means
:
strengthening
,
and
proficiency
,
and
growth
in
this
kind
is
a
pledge
of
perfection
;
that
God
will
perfect
more
and
more
that
that
he
hath
graciously
begun
.
I
beseech
you
take
it
to
heart
,
that
we
alway
need
a
further
degree
of
strengthening
Grace
while
we
live
in
this
world
.
The
strongest
Christians
are
most
desirous
of
strength
:
who
have
you
that
doth
most
hunger
after
the
means
of
salvation
?
Surely
those
that
have
the
greatest
measure
of
grace
:
because
with
grace
,
the
capacity
of
the
soul
is
enlarged
to
receive
more
.
The
soul
is
so
framed
by
God
,
that
the
more
it
hath
,
the
more
it
hungers
after
:
and
Blessed
are
those
that
hunger
,
they
shall
be
satisfied
.
Who
care
least
for
the
means
?
debauched
,
shallow
creatures
,
those
that
are
Popishly
conceited
,
such
as
are
ill
bred
:
such
as
take
scandal
at
all
things
in
the
communion
of
Saints
,
at
holy
exercises
,
the
frequenting
of
publick
and
private
duties
,
the
making
conscience
of
calling
upon
God
.
A
Christian
that
knowes
what
it
is
,
he
thinks
all
the
meanes
little
enough
,
he
will
not
omit
one
of
them
,
that
may
be
a
meanes
of
his
growth
and
strength
:
he
thinks
if
he
neglect
one
means
,
he
decayes
in
all
.
Therefore
he
joyns
to
all
means
,
private
duties
:
and
then
publike
,
of
hearing
the
Word
;
and
he
hears
out
of
season
,
when
he
finds
himself
indisposed
.
As
the
Ministers
are
to
preach
in
season
,
and
out
of
season
;
so
he
heares
in
season
,
and
out
of
season
.
And
therefore
of
all
men
,
he
that
is
the
most
careful
of
his
growth
,
is
the
great
,
the
strong
Christian
:
the
better
he
is
,
the
more
he
hungers
after
it
.
Take
this
as
a
tryal
:
If
you
do
not
desire
to
be
strengthened
in
good
Triall
of
our
estate
by
desire
to
grow
.
things
more
and
more
,
you
have
no
goodnesse
at
all
.
I
will
presse
the
Point
no
further
at
this
time
,
but
go
on
.
Saith
Saint
Paul
,
I
was
minded
to
come
to
you
,
that
you
might
have
a
second
benefit
,
a
second
Grace
,
that
is
,
a
confirming
,
strengthening
grace
.
We
all
need
then
a
second
grace
,
a
confirming
grace
.
Here
I
might
make
some
Use
to
Ministers
,
(
I
will
but
touch
it
)
to
shew
what
their
duty
is
to
those
that
are
under
them
:
every
man
is
(
as
it
were
)
a
Minister
in
his
place
,
to
strengthen
another
,
and
to
exhort
one
another
,
and
to
bestow
grace
one
upon
another
:
but
Ministers
should
do
it
especially
.
They
are
like
those
that
repair
the
Sea-banks
,
the
Sea
gets
over
oft-times
Simile
.
and
eats
out
the
banks
,
they
must
be
repaire
continually
,
they
will
impair
else
.
The
Ministers
pains
it
is
like
the
labour
of
the
husband-man
:
when
he
hath
sowen
,
he
must
weed
;
and
when
he
hath
weeded
,
he
must
fence
,
to
keep
it
from
the
birds
of
prey
,
and
the
violence
of
beasts
,
&c.
and
he
must
live
by
faith
till
the
grain
be
ready
.
So
the
Minister
after
he
hath
planted
,
he
must
water
,
and
weed
,
and
fence
,
and
all
little
enough
:
he
must
look
to
the
banks
,
and
many
times
that
which
he
getteth
in
one
day
,
he
loseth
in
another
:
nay
,
oft-times
the
pitiful
condition
of
a
Minister
is
this
,
that
at
the
weeks
end
he
hath
all
to
do
again
.
Another
man
sees
an
end
of
his
work
,
but
in
this
the
Devil
and
corruption
hath
undone
all
again
.
We
enforce
good
things
on
people
on
the
Lords
day
:
but
within
one
day
,
ill
company
,
and
imployment
in
worldly
businesse
overthrowes
all
:
the
Sea
banks
are
down
,
they
must
be
new
repaired
;
Therefore
there
is
a
necessity
laid
on
us
of
the
Ordinances
to
our
lives
end
,
till
our
soules
be
in
heaven
;
there
is
a
necessity
of
repairing
them
.
We
cannot
be
too
diligent
in
our
places
.
And
those
that
have
the
oversight
of
others
,
let
them
make
conscience
of
it
;
it
is
needful
.
And
mark
here
in
the
next
Point
,
the
language
of
Canaan
,
the
language
Doctr.
Every
blessing
a
Grace
.
of
the
Spirit
of
God
,
that
he
puts
the
name
of
Grace
upon
every
benefit
,
especially
those
that
concern
a
better
life
.
Grace
usually
we
take
to
be
nothing
but
a
gracious
frame
of
heart
,
the
new
creature
,
as
we
call
it
:
but
indeed
in
the
language
of
the
Holy
Ghost
,
every
free
gift
of
God
that
concerns
our
soules
any
way
,
is
a
grace
.
The
very
Ministery
is
a
grace
.
It
is
the
grace
and
free
love
of
God
to
give
us
the
Ministery
.
The
very
heart
to
imbrace
it
,
and
to
hear
it
,
is
a
grace
.
The
very
heart
to
give
almes
is
a
grace
:
saith
S.
Paul
,
2
Cor.
9.
Thanks
be
to
God
for
this
unspeakable
gift
:
for
this
unspeakable
grace
,
that
you
had
a
heart
to
give
:
so
that
every
thing
that
is
good
,
it
is
a
Grace
,
a
gift
of
God
.
Saint
Paul
conceived
of
his
coming
to
them
as
a
grace
.
Indeed
the
Grace
of
God
moved
and
directed
S.
Paul
to
come
to
them
.
It
is
Grace
,
that
God
directs
the
Preacher
to
speak
to
the
people
.
It
is
a
grace
,
that
the
Minister
speaks
gracious
things
.
It
is
a
greater
grace
when
you
close
with
;
and
entertain
that
which
is
spoken
,
all
is
of
Grace
.
Your
ready
minds
to
do
good
it
comes
of
God
,
it
is
a
grace
:
your
acceptance
of
God
,
as
well
as
eternal
life
,
all
is
of
free
grace
.
The
ground
of
it
is
this
,
as
Austin
(
as
I
said
)
defines
Predestination
well
,
It
is
a
destinating
,
and
ordaining
to
a
supernatural
end
,
to
everlasting
salvation
in
the
world
to
come
,
and
a
preparing
of
all
means
to
that
end
.
Why
now
as
it
is
a
grace
that
God
pulls
oft
some
men
to
an
eternal
estate
of
salvation
in
heaven
,
to
a
supernatural
estate
,
that
they
could
never
attain
without
his
especial
Grace
:
so
the
preparing
of
all
means
to
that
end
,
it
falls
within
the
compasse
of
Predestination
,
within
the
grace
.
So
when
we
have
any
means
prepared
to
bring
us
to
that
end
,
the
offer
of
the
Word
,
and
the
Spirit
of
God
disposing
us
to
imbrace
the
Word
;
this
preparing
of
the
means
to
that
end
,
it
falls
within
the
compasse
of
Predestination
,
we
may
gather
our
Election
by
it
:
when
we
see
the
Word
sent
in
favour
,
and
have
gracious
hearts
to
receive
it
;
this
is
a
preparation
wrought
to
bring
us
to
heaven
,
a
man
may
know
his
Election
by
it
:
all
is
of
grace
that
falls
within
the
decree
of
grace
.
When
God
decrees
to
bring
a
man
to
heaven
,
all
that
helps
to
the
main
must
needs
be
grace
.
The
Minister
is
a
grace
,
the
Word
a
grace
,
opportunities
to
do
good
,
a
grace
;
the
communion
of
Saints
a
grace
,
all
that
helps
a
man
forward
is
a
grace
.
A
gracious
heart
sees
God
in
every
thing
,
it
sees
Gods
love
in
every
thing
:
it
considers
of
every
thing
that
befalls
it
as
a
Grace
.
Why
?
From
this
disposition
especially
,
because
with
the
grace
,
there
is
grace
to
make
a
blessed
use
of
,
and
to
improve
every
thing
.
If
this
be
so
,
let
us
look
upon
every
benefit
that
concerns
salvation
,
(
though
it
be
remote
)
even
the
very
direction
of
good
speeches
to
us
,
account
Use.
To
look
on
every
b●…nefit
as
a
Grace
.
it
a
grace
.
It
is
the
grace
of
God
that
I
have
this
opportunity
,
especially
the
publick
Ministery
.
Saint
Paul
calls
it
a
grace
:
let
us
think
of
it
as
a
grace
.
And
as
we
do
in
Clocks
,
we
go
from
the
hammer
that
strikes
,
to
the
wheeles
,
and
from
one
wheel
to
another
,
and
so
to
the
weights
that
make
it
strike
;
we
go
to
the
first
weight
,
the
first
wheel
that
moves
all
,
and
leads
all
.
So
when
we
see
good
done
,
look
not
to
the
good
done
onely
,
but
go
to
the
wheeles
,
to
the
weights
,
what
moves
it
,
and
makes
it
strike
?
what
sets
all
a
going
?
The
grace
,
and
free
love
of
God
:
when
good
things
are
spoken
,
when
any
good
is
done
,
go
higher
to
the
first
wheel
that
sets
all
a
going
,
to
the
grace
,
and
free
love
of
God
.
This
is
the
language
of
the
Scripture
,
and
of
the
Spirit
of
God
:
thus
we
must
speak
and
think
,
to
the
end
that
God
may
have
the
glory
of
his
grace
in
whatsoever
good
is
done
,
or
offered
.
When
Abigail
met
David
,
and
diverted
him
from
his
bloody
intention
to
kill
Nabal
,
and
gave
him
counsel
another
way
;
O
blessed
be
God
,
and
blessed
be
thou
,
and
blessed
be
thy
counsell
.
So
when
opportunities
are
offered
to
do
good
,
and
to
hinder
us
from
evil
intentions
,
O
blessed
be
thou
,
and
blessed
be
thy
counsel
.
When
a
benefit
is
done
,
if
it
be
a
benefit
of
this
life
,
take
it
as
a
grace
,
coming
freely
from
God
.
So
,
a
poor
man
,
his
almes
is
a
grace
,
Thanks
be
unto
God
for
this
unspeakable
gift
,
saith
S.
Paul
.
It
is
grace
in
him
that
hath
it
,
that
God
should
respect
him
so
much
as
to
relieve
him
.
It
is
grace
in
the
party
that
gives
it
,
that
he
hath
a
heart
enlarged
to
do
it
.
So
when
any
thing
outward
,
or
spiritual
is
done
that
is
good
,
look
on
it
as
a
grace
,
put
that
respect
on
it
,
and
that
will
make
you
holy-minded
to
give
God
his
own
.
Our
life
should
be
a
praising
,
and
blessing
of
God
:
we
should
begin
the
Thankfulnesse
.
employment
of
heaven
while
we
are
on
earth
.
How
should
we
do
that
?
In
all
things
give
thanks
.
Every
good
thing
from
God
take
it
as
a
grace
,
as
a
largesse
;
not
as
due
,
not
as
coming
by
chance
,
but
as
a
grace
:
and
this
will
make
us
improve
it
as
a
grace
for
the
best
;
it
will
make
us
to
give
God
the
glory
,
and
improve
it
to
our
own
good
,
when
we
are
thankful
for
grace
,
that
we
may
have
cause
to
account
it
a
grace
.
Our
hearts
would
not
be
so
full
of
Atheisme
,
and
our
tongues
so
full
of
blasphemies
,
if
we
had
learned
this
lesson
,
our
lives
would
be
a
praising
of
God
.
And
that
we
may
not
want
matter
to
feed
a
thankful
spirit
,
alway
consider
,
what
good
things
we
have
,
are
of
grace
:
we
deserve
not
so
much
as
a
crumb
of
bread
;
therefore
we
pray
,
Give
us
this
doy
our
daily
bread
.
Every
thing
is
a
Grace
,
especially
the
things
of
a
better
life
.
How
shall
I
know
that
the
Minister
is
a
grace
,
or
a
good
speech
from
a
Minister
to
be
a
grace
,
as
S.
Paul
saith
here
,
I
intended
you
a
second
grace
,
that
is
,
to
speak
gracious
thing
to
you
?
I
shall
know
it
,
if
by
that
gracious
means
,
by
those
gracious
speeches
,
God
distill
into
me
a
spirit
to
improve
them
to
gracious
purposes
.
As
indeed
,
God
turns
all
to
a
gracious
end
to
his
children
:
he
gives
them
a
principle
of
grace
to
work
good
out
of
every
thing
;
they
see
grace
in
every
thing
:
in
affliction
they
see
the
love
of
God
.
In
the
worst
things
,
Grace
will
pick
out
somewhat
,
and
make
use
of
it
.
As
God
by
his
providence
intends
all
to
good
:
so
his
Spirit
by
a
provident
eye
to
the
Word
works
good
out
of
every
thing
:
but
those
that
have
not
grace
,
they
are
not
grace
to
them
,
but
tend
to
their
further
hardening
.
To
end
this
point
:
when
you
come
to
the
Communion
,
come
to
it
as
a
Application
〈◊〉
the
Sacrament
.
grace
.
It
is
the
Grace
of
God
that
he
hath
ordained
us
to
salvation
;
it
is
the
grace
of
God
that
he
hath
sent
his
Word
;
it
is
the
grace
of
God
that
he
hath
sent
his
Sacrament
to
seal
that
Word
,
and
all
little
enough
:
he
knowes
us
better
then
we
know
our selves
;
he
knowes
we
have
need
of
all
,
to
confirm
and
help
us
,
the
Word
and
the
Sacraments
,
even
to
the
end
of
our
dayes
.
As
the
Apostle
saith
,
Ephes.
4.
To
build
us
up
.
The
means
of
grace
are
not
onely
necessary
for
the
planting
,
but
for
the
building
up
of
the
Church
.
And
therefore
come
with
this
purpose
,
to
have
Grace
confirmed
,
and
receive
it
as
a
grace
of
God
with
thankfulness
;
that
God
will
condescend
to
our
infirmity
,
to
give
us
helps
,
to
support
our
weak
faith
.
It
is
a
true
proverb
,
Grace
begets
grace
;
it
begets
thankfulnesse
,
where
it
is
apprehended
as
a
grace
:
therefore
come
with
a
thankful
disposition
to
the
Sacrament
;
imbrace
every
Ord●…ce
of
God
with
thankfulnesse
.
Alas
,
do
not
thousands
sit
in
darknesse
,
and
in
the
shadow
of
death
?
they
do
:
and
therefore
those
that
find
the
benefit
of
Gods
Ordinances
,
they
are
disposed
by
the
same
Spirit
that
works
any
good
in
them
,
to
return
thankfulnesse
to
God
again
.
That
you
might
have
a
second
Grace
.
Saint
Paul's
purpose
was
to
come
to
them
,
to
bestow
a
grace
,
not
to
take
from
them
:
to
bestow
good
,
and
gracious
speeches
on
them
,
which
he
knew
the
Spirit
of
God
would
make
effectual
,
to
work
some
good
in
them
.
A
gracious
man
is
a
vessel
of
grace
,
and
he
should
take
all
occasions
to
vent
that
Observ.
A
good
man
must
take
all
occasions
to
do
good
.
which
is
good
.
When
S.
Paul
saith
,
he
intended
to
bestow
a
second
grace
;
his
meaning
is
,
that
he
would
utter
things
that
were
gracious
,
that
the
Spirit
of
God
should
seal
to
the
soules
of
them
that
heard
him
,
and
make
them
effectuall
.
Therefore
every
Christian
should
have
this
disposition
:
Saint
Paul
did
it
as
a
holy
man
,
as
well
as
a
Minister
.
Do
we
think
our selves
vessels
of
grace
,
(
as
the
Scripture
calls
the
Elect
,
Children
of
God
,
)
or
no
?
Yes
,
God
forbid
else
.
Now
Gods
Children
,
God
hath
appointed
some
to
be
vessels
of
Gold
,
some
of
Silver
,
(
as
the
Apostle
saith
to
Timothy
,
)
some
for
this
use
,
and
some
for
that
:
all
for
good
use
.
A
vessel
is
to
be
filled
with
something
,
and
to
be
used
for
something
:
therefore
set
abroach
some
good
thing
when
you
have
the
advantage
of
it
,
when
you
are
called
to
it
;
not
unnecessarily
to
thrust
forward
your selves
.
Let
the
desire
of
your
hearts
be
to
do
good
upon
all
occasions
.
A
vessel
of
Grace
must
not
be
an
empty
vessel
.
A
Christian
he
is
a
member
of
Christ
,
and
he
hath
a
part
in
the
communion
of
Saints
,
and
he
hath
gifts
for
that
end
:
there
is
no
Christian
,
but
he
can
comfort
,
or
instruct
,
or
disswade
from
ill
when
it
is
moved
.
There
is
no
Christian
,
but
he
is
furnished
as
a
member
ought
to
be
,
in
some
competent
measure
.
There
is
no
man
that
hath
benefit
by
the
communion
of
Saints
,
but
he
hath
grace
to
fit
him
for
that
blessed
communion
:
He
is
fitted
to
comfort
,
upon
occasion
;
and
he
hath
some
grace
,
some
knowledge
to
correct
:
he
that
hath
not
is
a
dead
member
,
not
fit
for
that
communion
.
Therefore
we
should
bestow
Grace
where
we
come
;
and
not
leave
an
ill
sent
behind
us
,
to
infect
others
with
filthy
speeches
,
and
blasphemous
oaths
,
to
open
the
rottennesse
of
our
own
hearts
in
their
presence
,
and
so
be
conscious
of
that
which
is
ill
in
them
,
because
we
strengthen
it
by
our
example
,
and
by
our
words
.
S.
Paul
was
a
good
man
.
I
come
to
bestow
a
second
grace
,
that
is
,
to
speak
that
which
is
gracious
,
that
Gods
gracious
providence
shall
direct
to
do
you
special
good
.
For
Gods
Word
is
inspired
by
the
Spirit
;
and
the
same
Spirit
that
breathed
the
Word
of
God
into
the
Pen-men
of
it
,
the
same
Spirit
is
with
the
Word
in
the
uttering
of
it
:
when
it
is
done
by
a
gracious
heart
,
to
a
gracious
man
,
it
works
graciously
,
it
hath
a
blessed
operation
with
it
.
Therefore
we
should
upon
all
good
occasions
speak
gracious
things
;
Divine
truths
,
they
will
have
a
wondrous
efficacy
.
If
men
would
set
on
it
,
and
be
more
fruitful
in
this
kind
,
they
should
have
occasion
to
blesse
God
.
But
alas
,
the
life
of
a
Christian
is
little
known
in
the
world
;
we
have
but
naked
,
shallow
conceits
of
the
glory
of
heaven
,
and
of
the
state
of
a
Christian
,
and
how
he
lives
in
this
world
;
and
that
makes
men
live
such
stained
,
such
base
lives
,
that
will
not
stand
with
comfort
in
his
world
,
or
glory
in
the
world
to
come
.
But
a
Christian
should
be
such
a
one
as
frames
his
disposition
to
do
good
wheresoever
he
comes
:
and
he
hath
ability
if
he
be
a
sound
Christian.
How
graciously
did
God
blesse
Abigails
word
to
David
?
yet
she
was
a
mean
woman
.
How
dost
thou
know
,
but
that
by
uttering
gracious
words
in
company
,
in
season
(
as
discretion
must
guide
all
our
actions
,
all
our
words
,
how
doest
thou
know
)
but
that
thou
mayest
divert
another
man
from
sin
,
by
a
word
in
season
?
I
beseech
you
carry
this
disposition
about
you
,
as
you
desire
to
be
thought
vessels
of
Grace
here
,
and
of
glory
hereafter
,
to
be
thought
vessels
of
gold
and
silver
,
for
the
use
of
God
,
labour
to
be
imployed
by
the
Spirit
of
God
to
good
purposes
,
that
you
may
leave
a
good
savour
where
you
come
:
that
others
that
are
acquainted
with
you
in
the
time
of
their
visitation
,
they
may
blesse
God
,
that
ever
they
were
acquainted
with
such
a
friend
:
Blessed
be
God
that
I
knew
him
:
As
it
will
be
our
joy
at
that
day
,
so
it
will
be
one
anothers
joy
here
;
for
God
blesseth
the
exhortations
,
and
comforts
of
friends
one
to
another
,
as
well
as
the
Ministerial
oft-times
.
So
I
come
to
the
16.
Verse
;
how
he
meant
to
come
to
them
to
Corinth
:
saith
he
,
I
was
minded
to
come
to
you
.
VERSE
XVI
.
And
to
passe
by
you
into
Macedonia
,
and
to
come
again
out
of
Macedonia
unto
you
,
and
of
you
to
be
brought
on
my
way
to
Judea
.
SEe
what
a
Circuit
the
blessed
Apostle
fetched
;
indeed
he
Saint
Paul's
Circuit
.
was
industrious
after
his
conversion
:
he
made
amends
for
his
harsh
conversion
by
his
speedy
labours
:
For
he
spread
the
Gospel
like
lightning
through
all
the
world
almost
:
his
course
was
like
the
course
of
the
Sun
,
he
went
every
where
spreading
the
Gospel
.
We
see
his
Circuit
here
,
To
passe
by
you
into
Macedonia
,
and
to
come
again
from
Macedonia
to
you
,
and
by
you
to
be
brought
on
my
way
to
Judea
.
There
is
little
to
be
Observed
here
,
because
it
is
a
passage
to
other
things
,
and
circumstantial
:
I
will
not
dwell
on
it
.
Onely
this
by
the
way
:
we
see
here
,
That
It
is
a
commendable
custome
among
the
people
of
God
,
to
bring
one
another
on
their
Observ.
A
commendable
custome
for
Christians
to
bring
one
another
on
their
way
.
way
,
by
way
of
honour
and
respect
.
Partly
it
was
for
his
security
,
and
safety
:
but
especially
for
the
honour
of
his
person
.
And
they
knew
that
it
would
not
be
a
barren
courtesie
:
for
they
knew
that
he
was
a
man
of
a
blessed
spirit
,
so
thankful
,
that
he
would
deceive
all
the
tediousnesse
of
the
journey
,
by
his
heavenly
discourse
.
And
he
intended
their
good
as
well
as
his
own
.
You
may
see
therefore
,
Religion
establisheth
courtesie
.
Saith
the
Apostle
to
the
Philippians
,
Chap.
4.
8.
Whatsoever
things
are
of
good
report
,
whatsoever
things
are
lovely
,
(
he
goes
over
many
instances
)
think
of
these
things
.
Ths
same
command
of
God
that
urgeth
,
and
presseth
love
,
it
commands
all
the
expressions
of
love
,
and
all
the
means
to
kindle
love
.
Now
this
,
their
carrying
of
him
,
and
going
on
the
way
with
him
,
which
was
for
honour
and
respect
of
so
excellent
a
person
,
that
he
deserved
so
well
of
them
;
it
was
an
expression
of
their
love
,
and
a
means
to
preserve
it
.
I
shall
not
need
to
prove
it
,
it
is
taken
for
granted
.
Those
complements
that
expresse
and
maintain
love
,
they
are
good
,
when
the
outward
expression
,
and
the
inward
affection
go
together
.
I
speak
this
by
the
way
;
to
shew
,
that
Religion
doth
not
countenance
Religion
teacheth
not
incivility
.
incivility
.
Therefore
those
that
affect
unnecessary
sternnesse
,
and
unnecessary
retirednesse
,
it
is
not
out
of
Religion
:
Religion
stablisheth
whatsoever
is
good
,
whatsoever
is
of
good
report
,
whatsoever
may
maintain
love
:
so
much
as
a
man
is
defective
in
this
,
he
is
defective
in
Religion
;
unlesse
his
affections
and
intentions
at
that
time
be
deeply
taken
up
by
serious
things
:
For
then
lesser
things
must
give
way
to
the
greater
,
or
else
there
is
no
excuse
.
For
Religion
is
a
thing
of
a
large
extent
,
even
duties
of
Civility
,
and
courtesie
,
and
whatsoever
may
expresse
and
maintain
love
,
is
established
by
Religion
.
We
see
in
Gen.
18.
when
Abraham
entertained
the
Angels
,
he
led
them
on
their
way
.
And
so
in
Act.
15.
The
company
sent
them
on
their
way
;
and
we
see
in
Scripture
many
common
courtesies
.
But
I
do
but
touch
it
by
the
way
:
because
this
whole
Verse
is
but
a
passage
to
another
thing
;
therefore
I
come
to
the
seventeenth
Verse
.
VERSE
XVII
.
When
I
therefore
was
thus
minded
(
to
come
unto
you
)
did
I
use
lightnesse
?
or
the
things
that
I
purpose
,
do
I
purpose
according
to
the
flesh
,
that
with
me
there
should
be
yea
,
yea
,
and
nay
,
nay
?
THe
Apostle
still
goes
on
to
prevent
scandal
:
Wo
to
the
world
,
because
of
offences
,
saith
our
blessed
Saviour
;
especially
offences
taken
:
because
our
nature
is
so
corrupt
,
that
it
is
subject
to
take
offence
where
none
is
given
:
it
will
pick
quarrels
enough
to
go
to
hell
.
Proud
men
that
have
only
nature
in
them
,
they
will
not
be
damned
without
reason
.
Tush
,
I
had
been
good
,
say
they
,
but
for
such
and
such
.
Now
S.
Paul
was
a
man
much
exercised
with
the
crosse
,
he
wipes
away
scandal
from
that
(
as
we
heard
)
in
the
first
part
of
the
Chapter
,
he
saith
,
As
his
crosses
for
Christ
abounded
,
so
his
comforts
in
Christ
abounded
,
he
lost
nothing
by
it
,
Again
,
they
took
offence
that
he
promised
to
come
to
them
,
and
did
not
;
especially
some
that
were
not
well-willers
to
him
:
therefore
he
labours
to
satisfie
that
.
And
first
,
that
he
might
the
better
satisfie
them
that
he
was
no
inconstant
man
,
no
unsettled
man
,
he
premiseth
a
description
of
his
own
disposition
,
and
course
of
life
,
he
appeals
to
his
own
conscience
,
This
is
our
rejoycing
,
the
testimony
of
our
conscience
,
&c.
And
then
he
appeales
to
their
conscience
.
A
manifest
note
of
a
man
confident
,
that
dares
appeal
to
his
own
conscience
,
and
to
the
conscience
of
another
.
Obnoxious
men
are
alwaies
afraid
,
not
only
of
their
own
conscience
,
(
lest
it
should
tell
them
that
which
they
would
be
loath
to
hear
,
)
but
they
are
afraid
of
the
consciences
of
others
likewise
.
Saint
Paul
appeals
to
their
conscience
,
I
write
no
other
things
then
what
you
read
and
acknowledge
,
&c.
And
so
he
comes
more
directly
to
satisfie
their
suspition
of
him
for
his
not
coming
to
them
.
In
this
Verse
he
labours
to
remove
their
false
imputation
,
When
I
was
thus
minded
to
come
unto
you
,
did
I
use
lightnesse
?
Wherein
you
have
S.
Paul's
purgation
of
himself
:
here
is
a
prevention
of
an
Objection
of
suspition
,
that
the
flesh
will
move
in
them
that
have
doubtful
suspitious
minds
.
Why
;
if
you
intended
to
come
,
why
did
you
not
?
Saith
he
,
When
I
was
thus
minded
,
did
I
use
lightnesse
?
First
,
Observe
hence
in
general
,
That
Men
are
wondrous
prone
to
jealousie
and
suspition
.
Observ.
Men
prone
to
suspition
.
It
is
the
state
of
Gods
Children
here
in
this
world
to
have
suspitions
raised
of
them
;
they
are
obnoxious
to
slanders
,
and
imputations
,
and
they
are
forced
to
their
apologies
.
Men
are
prone
to
suspition
,
yea
,
and
good
men
too
:
as
here
,
they
took
his
not
coming
in
the
worst
part
,
by
the
wrong
handle
.
That
is
suspition
,
when
there
are
two
handles
of
a
thing
,
two
apprehensions
Suspition
what
.
of
a
thing
,
and
there
is
a
pronenesse
in
the
mind
to
the
worst
part
;
to
take
things
in
an
ill
sense
.
They
might
have
construed
it
many
wayes
better
then
thus
:
but
they
thought
the
worst
of
him
;
he
is
light
in
his
promises
,
he
will
say
,
and
unsay
again
:
he
is
off
and
on
.
This
is
in
natural
men
,
yea
,
in
Christians
;
as
far
forth
as
they
have
old
Adam
in
them
,
they
are
prone
to
suspition
.
Whence
is
this
?
Whence
it
is
.
Partly
out
of
the
poyson
and
malice
of
mans
nature
in
many
,
esteeming
1.
From
guilt
.
others
by
themselves
:
for
the
worst
natures
are
alway
most
suspicious
,
out
of
a
privity
of
their
own
indisposition
in
themselves
:
usually
those
that
deserve
worst
,
are
most
jealous
,
because
there
is
most
cause
.
Conscience
of
a
mans
own
imperfections
and
weaknesse
makes
him
think
others
to
be
as
he
himself
is
.
And
again
,
there
is
envy
in
mans
nature
toward
excellent
persons
especially
.
2.
Envy
.
The
malice
of
mans
nature
cannot
abide
eminency
in
others
:
The
false
Teachers
among
the
Corinthians
they
saw
that
Paul
stood
in
their
light
,
therefore
they
labour
to
eclipse
and
obscure
him
all
they
could
.
Hence
it
is
,
that
men
are
willing
to
entertain
willingly
any
suspition
:
For
not
being
willing
out
of
basenesse
to
rise
to
their
greatnesse
and
excellency
,
they
labour
to
bring
them
down
by
their
suspition
to
their
basenesse
,
and
meannesse
,
that
all
may
be
ill
alike
.
Therefore
basenesse
is
subject
to
suspition
,
and
the
fruit
of
suspition
,
that
is
,
slander
:
to
take
every
thing
in
suspition
,
and
to
utter
it
in
words
:
because
they
would
have
men
of
eminency
brought
down
to
their
meannesse
:
and
if
they
cannot
do
it
indeed
,
they
will
bring
them
by
reports
as
low
as
they
can
,
that
they
speak
,
and
unspeak
,
and
are
inconstant
as
other
men
.
There
are
many
causes
of
this
;
and
therefore
S.
Paul
seeing
the
basenesse
of
it
,
he
stands
the
more
upon
it
.
How
shall
we
arm
our selves
against
this
suspition
,
and
the
fruit
of
it
?
Quest.
how
shall
we
carry
our selves
against
this
disposition
of
men
among
whom
we
live
?
I
answer
briefly
:
First
,
labour
for
innocency
,
that
if
they
will
speak
maliciously
,
Answ.
How
to
arm
against
suspition
.
yet
they
may
speak
falsly
.
Saith
S.
Ambrose
,
Et
nobis
malus
,
&c.
Our
care
must
be
that
no
man
speak
ill
of
us
without
a
lie
:
let
us
live
so
,
that
no
man
may
believe
them
:
labour
for
innocency
therefore
;
but
that
1.
By
Innocency
.
will
not
do
.
Therefore
Patience
in
the
next
place
:
for
innocency
could
not
fence
2.
Patience
.
Christ
himself
,
who
was
Innocency
cloathed
with
our
flesh
:
if
innocency
will
not
prevail
to
make
men
hold
their
tongue
from
speaking
their
suspitious
minds
;
then
labour
for
Patience
.
But
that
will
not
do
neither
,
but
men
go
on
still
;
then
Prayer
,
that
was
3.
Prayer
.
Davids
course
:
that
God
would
defend
our
innocency
,
and
take
our
cause
into
his
hands
,
and
bring
forth
our
innocency
as
the
light
,
to
judge
for
us
.
And
when
nothing
else
will
serve
the
turn
,
neither
Innocency
,
nor
Patience
,
4.
Apology
.
&c.
then
just
Apology
,
and
defence
,
as
we
see
the
Apostle
doth
here
defend
himself
:
For
it
is
not
for
publick
persons
to
dissemble
slanders
;
and
especially
for
them
not
to
suffer
ill
suspitions
to
rest
in
the
hearts
of
those
that
are
under
them
.
Therefore
the
Apostle
is
enforced
through
Christian
prudence
to
his
Apology
,
to
wipe
away
the
imputation
;
When
I
was
thus
minded
,
did
I
use
lightnesse
,
saith
he
?
This
I
Observe
in
general
.
Now
because
suspition
is
a
doubtful
thing
,
it
is
either
good
or
evil
;
how
Quest.
shall
we
know
when
suspition
is
naught
,
and
evil
?
First
of
all
,
when
it
is
out
of
misconstruction
;
when
it
is
from
weak
Answ.
Suspition
when
evill
.
grounds
,
or
doubtful
grounds
,
then
it
is
ill
for
the
ground
.
Or
it
is
ill
likewise
when
it
ill
affects
,
and
swayes
,
and
disposeth
the
1.
mind
:
if
it
dispose
the
affections
to
malice
,
to
the
suppression
of
love
;
if
2.
it
discover
it self
to
come
to
slander
.
As
here
in
this
place
,
they
thought
presently
it
was
lightnesse
in
him
;
here
was
a
misconstruction
,
here
was
a
false
ground
.
What
did
this
incline
them
to
do
?
From
inconstancy
presently
they
flye
to
his
disposition
,
from
suspition
to
slander
his
disposition
.
They
enter
into
Gods
Throne
:
his
purposes
,
and
projects
certainly
they
were
naught
.
Carnal
proud
man
will
enter
into
Gods
Throne
,
and
judge
a
mans
thoughts
,
and
purposes
,
and
intentions
.
Then
a
man
may
know
his
suspition
is
not
right
,
when
it
enters
too
deep
,
when
it
riseth
from
false
grounds
,
from
suspitious
grounds
;
and
brings
men
from
actions
,
to
go
to
the
disposition
;
Did
I
use
lightnesse
?
or
the
things
that
I
purpose
,
do
I
purpose
according
to
the
flesh
?
that
is
,
Carnally
,
as
they
thought
:
this
entred
to
his
disposition
.
Then
again
,
when
it
stirres
us
up
to
speak
in
slander
,
when
we
speak
without
cause
or
ground
.
Then
when
it
inclines
a
man
from
an
errour
in
one
3.
thing
,
to
go
to
the
habitual
disposition
in
all
things
.
As
here
now
,
because
in
one
thing
the
Apostle
was
inconstant
,
and
did
not
come
to
them
,
they
went
to
his
habitual
disposition
in
all
things
.
Nay
,
you
may
see
what
he
is
,
you
see
what
we
are
like
to
have
from
him
in
other
things
,
he
doth
but
purpose
things
according
to
the
flesh
;
he
hath
his
own
aimes
I
warrant
you
.
So
when
from
one
thing
we
presently
judge
that
he
purposeth
other
things
according
to
the
flesh
,
that
is
a
bad
suspition
:
when
a
man
goes
from
one
thing
,
to
the
habitual
disposition
.
When
I
was
thus
minded
,
did
I
use
lightnesse
?
The
more
to
convince
them
of
their
suspition
,
and
hard
surmises
,
he
cites
them
,
and
propounds
as
it
were
interrogatories
to
them
;
I
pray
answer
me
;
saith
he
;
When
I
was
thus
minded
,
did
I
use
lightnesse
?
as
you
imagine
?
Or
the
things
that
I
purpose
,
do
I
purpose
according
to
the
flesh
?
&c.
After
he
had
cleared
his
purpose
before
,
and
cleared
his
conscience
,
now
he
comes
to
propound
it
to
their
conscience
:
because
he
would
have
them
to
think
;
that
if
he
were
such
a
man
as
he
shewed
himself
before
,
that
he
had
a
good
conscience
in
all
things
,
and
a
good
affection
to
them
,
that
they
should
not
have
had
a
misconstruction
of
that
particular
failing
,
that
he
came
not
to
them
when
he
purposed
:
for
particular
actions
must
be
construed
according
to
a
mans
habitual
carriage
,
and
affection
.
You
see
how
I
have
laboured
in
all
things
to
have
a
good
conscience
;
and
for
you
,
you
acknowledge
that
I
purposed
to
come
to
you
:
therefore
you
should
construe
my
actions
according
to
that
intention
.
Now
having
cleared
my
disposition
,
and
intention
to
you
;
you
see
your
errour
in
misconstruing
my
not
coming
to
you
:
So
he
comes
to
it
in
good
season
after
he
had
freed
himself
to
them
.
When
I
was
thus
minded
,
did
I
use
lightnesse
?
&c.
These
things
he
declines
,
Lightnesse
,
or
Inconstancy
.
Purposing
,
or
Deliberating
according
to
the
flesh
.
And
then
inconstancy
in
his
speeches
,
that
they
should
be
yea
,
yea
,
nay
,
nay
.
The
Point
that
I
Observe
from
the
first
concerning
Lightnesse
,
is
,
That
Every
Christian
,
especially
Ministers
and
publick
men
should
labour
by
all
means
Doctr.
Publick
men
to
avoid
the
imputation
of
lightnesse
.
to
avoid
the
just
imputation
of
lightnesse
,
and
inconstancy
.
The
imputation
of
Lightnesse
is
especially
to
be
avoided
of
those
that
are
in
place
.
Lightnesse
and
inconstancy
,
what
is
that
?
when
a
man
hath
not
pitched
his
resolutions
and
purposes
to
one
thing
;
when
a
man
doth
not
stand
in
his
purposes
.
Now
a
man
must
avoid
imputations
of
lightnesse
,
especially
persons
of
quality
.
Why
?
(
Not
to
speak
all
that
might
be
said
in
the
Point
)
Especially
for
this
Reason
.
To
preserve
Authority
.
end
,
to
preserve
authority
.
Authority
is
that
that
furnisheth
a
man
in
his
place
,
in
Magistracy
,
or
Ministery
wondrously
to
prevail
,
to
do
good
.
I
take
not
authority
here
,
for
that
which
the
King
puts
on
them
,
or
the
chief
Magistrate
:
but
authority
is
that
high
respect
that
the
people
have
of
the
eminency
of
their
parts
,
and
honesty
;
an
impression
of
somewhat
more
then
ordinary
in
them
:
this
is
that
authority
,
a
beam
of
excellency
that
God
doth
infuse
,
for
the
strengthening
,
and
fortifying
of
his
own
Ordinance
:
what
reason
is
there
else
that
a
thousand
should
be
subject
to
one
man
?
but
that
God
doth
put
a
Majesty
upon
his
own
Ordinance
,
and
upon
the
persons
in
it
;
and
this
respect
to
it
must
be
maintained
,
by
a
uniform
constant
carriage
.
Now
when
people
shall
see
,
that
they
are
as
in
their
place
,
so
in
their
disposition
,
great
,
and
serious
,
and
weighty
,
and
firm
in
their
resolutions
,
that
they
may
build
on
them
,
and
know
where
to
have
them
(
as
we
say
)
it
breeds
authority
,
and
maintains
authority
:
For
then
what
they
say
is
regarded
,
and
how
their
affections
stand
:
if
it
be
love
,
it
is
much
sought
after
;
if
displeasure
,
it
is
much
feared
:
for
they
are
men
of
a
fixed
disposition
,
it
gains
wondrous
respect
.
Let
men
be
never
so
great
,
if
they
be
such
as
S.
Paul
here
declines
from
himself
,
that
they
use
lightnesse
,
they
lose
their
authority
.
Authority
is
the
special
help
that
Governours
have
to
rule
,
and
that
Ministers
have
to
prevail
:
now
,
nothing
weakens
esteem
and
authority
more
,
then
when
men
are
tossed
between
the
waves
of
contrary
affections
:
when
men
are
such
as
we
know
not
where
to
have
them
,
as
we
say
,
off
,
and
on
;
fast
,
and
loose
:
one
while
fitting
,
another
,
standing
:
no
man
will
build
on
them
,
or
much
regard
their
love
,
or
hatred
.
Now
you
know
Authority
is
a
beam
of
Majesty
,
and
God
hath
put
it
upon
Magistrates
above
others
;
and
imprinted
likewise
the
respect
of
it
in
the
peoples
hearts
,
to
maintain
the
World
,
the
pillars
of
the
earth
will
shake
else
,
as
the
Psalmist
saith
.
What
would
become
of
the
Pillars
of
Government
,
if
it
were
not
for
Authority
in
them
that
are
above
,
and
respect
of
that
Authority
,
an
impression
of
it
in
them
that
are
under
.
Now
there
are
many
grounds
of
Authority
,
as
successe
,
when
God
blesseth
them
with
it
wonderfully
to
admiration
;
and
good
parts
,
&c.
but
one
main
Ground
of
Authority
is
Constancy
,
and
firmnesse
:
this
raiseth
a
high
respect
in
the
hearts
of
the
people
.
I
will
not
multiply
reasons
why
those
that
are
in
place
should
avoid
the
imputation
of
lightnesse
.
Ministers
especially
should
take
heed
of
it
;
because
they
are
Ministers
of
Gods
truth
:
and
if
they
take
not
heed
of
it
,
people
will
be
ready
to
go
from
their
moral
civil
carriage
,
to
their
doctrine
;
and
think
there
is
an
uncertainty
in
that
they
speak
,
because
they
do
not
regard
what
they
say
.
But
let
me
adde
this
by
the
way
,
Mater
erroris
similitudo
,
Likenesse
is
the
mother
of
errour
:
so
there
is
somewhat
like
Constancy
in
Governours
,
Obstinacy
like
Constancy
.
and
others
,
when
they
are
nothing
lesse
,
but
meerly
refractory
,
and
obstinate
:
to
maintain
the
reputation
of
constancy
,
they
will
run
into
the
fault
of
wilfulnesse
.
Such
as
are
subject
that
way
,
had
need
of
strong
wits
to
rule
their
strong
wills
,
to
guide
them
,
or
else
wo
be
to
those
that
have
to
deal
with
them
:
that
I
thought
good
to
adde
,
left
we
mistake
.
We
should
all
labour
to
avoid
inconstancy
and
lightnesse
in
our
resolutions
,
in
our
purposes
,
and
affections
.
If
we
ought
to
avoid
it
,
how
shall
we
come
to
know
it
?
what
is
the
ground
of
lightnesse
?
The
grounds
are
many
.
Sometimes
from
the
temper
of
the
body
:
some
are
of
a
moveable
temper
,
of
a
moveable
,
quick
spirit
,
that
they
cannot
Grounds
of
lightnesse
,
and
inconstancy
.
out
of
their
constitution
fix
long
,
except
they
set
weights
upon
nature
.
I
am
by
disposition
thus
;
but
my
resolution
shall
be
otherwise
:
as
where
1.
Temper
of
body
.
Grace
and
wisdome
is
,
it
will
fix
the
temper
,
and
fix
the
resolution
,
and
the
thoughts
.
This
I
could
not
do
,
if
I
should
yield
to
my
own
disposition
;
but
this
I
will
do
,
and
I
should
do
:
there
are
many
resolutions
,
as
in
the
younger
sort
,
and
some
out
of
their
very
temper
are
more
fixed
,
and
resolved
.
But
now
consider
it
as
it
is
in
Religion
,
Lightnesse
comes
out
of
the
disposition
2.
From
the
disposition
of
the
mind
.
of
the
mind
.
Inconsideration
oft-times
is
the
ground
,
when
we
do
not
see
the
circumstances
of
a
thing
that
we
promise
,
or
purpose
.
You
know
there
is
nothing
1.
Inconsideration
.
comes
to
action
,
but
it
is
beset
with
circumstances
;
there
are
advantages
of
it
,
and
there
are
stops
,
and
hinderances
of
it
,
somewhat
may
fall
out
:
Every
thing
that
comes
to
action
is
besieged
with
circumstances
:
circumstances
you
know
have
their
name
of
standing
about
a
businesse
,
about
a
thing
:
now
when
the
things
that
are
about
,
the
impediments
,
and
the
hindrances
,
and
le
ts
are
not
weighed
,
a
rash
man
sees
not
the
things
,
he
considers
not
the
things
that
he
enters
upon
:
he
resolves
without
considering
the
circumstances
that
beset
the
thing
:
he
never
considers
what
oppositions
he
may
meet
with
,
or
what
advantages
there
be
which
perhaps
he
neglects
:
but
he
thinks
of
the
thing
,
it
is
good
,
and
suitable
to
his
purpose
:
he
resolves
,
and
never
considers
the
circumstances
about
a
thing
,
but
runs
on
in
confidence
of
his
own
wit
,
and
parts
,
and
thinks
to
rule
all
by
the
strength
of
his
wit
;
not
foreseeing
,
not
casting
in
his
mind
,
to
prevent
before-hand
what
may
fall
out
.
It
is
just
with
God
to
shame
such
men
;
frustration
of
their
purposes
,
it
is
a
just
reward
of
their
folly
.
Therefore
we
should
take
heed
of
Inconsideration
,
and
have
our
eyes
in
our
heads
,
to
set
the
soul
to
foresee
what
possibility
there
is
of
the
businesse
,
and
what
may
fall
out
:
this
is
the
right
way
,
if
we
would
avoid
imputation
of
lightnesse
.
Again
,
another
ground
of
lightnesse
,
and
of
that
decay
in
authority
and
2.
Passion
.
respect
that
comes
from
it
,
is
the
passion
of
men
:
therefore
they
are
light
;
they
are
carried
with
the
hurry
,
and
wind
of
their
passion
.
And
Satan
joynes
with
passion
.
A
passionate
man
is
subject
to
Satan
more
then
a
man
that
is
led
by
reason
,
or
with
grace
.
For
that
is
a
beam
of
God
;
even
reason
it self
,
judgment
,
it
is
an
excellent
thing
,
and
it
prevents
many
temptations
.
Give
not
way
to
passion
,
for
those
are
unreasonable
things
.
As
we
see
Saul
in
his
passion
,
Satan
,
the
evill
spirit
mingled
with
his
passion
of
anger
.
So
let
men
be
in
any
passion
,
over-joy
,
or
be
over-angry
;
let
them
give
the
rains
to
unruly
passion
,
and
they
give
advantage
to
Satan
,
that
we
cannot
settle
our
soules
in
any
good
resolution
.
Again
,
in
the
things
themselves
;
there
is
cause
of
lightnesse
and
inconstancy
,
from
the
nature
of
the
things
,
and
then
it
is
not
so
great
a
fault
to
change
;
then
it
is
not
properly
inconstancy
:
but
it
is
inconstancy
,
when
the
things
are
mutable
,
and
variable
,
and
we
do
not
think
of
it
as
we
should
.
Now
the
things
of
this
life
are
variable
,
and
uncertain
:
the
event
of
things
in
this
life
is
wondrous
variable
.
Grace
,
and
glory
,
they
are
certain
things
,
and
the
way
that
God
directs
us
to
heaven
,
they
are
certain
promises
,
and
certain
grounds
:
but
the
things
of
this
life
are
subject
to
much
change
.
God
takes
a
great
deal
of
liberty
in
altering
things
in
this
world
,
they
fall
out
divers
wayes
.
But
now
therefore
we
must
take
heed
that
we
take
not
inconstancy
for
Inconstancy
mistaken
.
that
which
is
not
.
Every
change
of
opinion
and
purpose
is
not
lightnesse
.
It
is
not
inconstancy
for
a
man
to
change
his
mind
and
purpose
,
when
it
is
from
the
things
.
Men
are
men
,
and
the
things
that
we
deal
with
in
the
world
are
subject
to
variety
,
and
inconstancy
;
and
for
a
man
to
alter
according
to
the
variety
of
things
,
it
argues
no
inconstancy
,
if
the
aime
be
good
.
As
for
example
;
a
Mariner
,
a
Sea-man
,
he
is
not
inconstant
,
when
Simile
.
one
time
he
strikes
sayl
,
another
time
he
hoyseth
up
sayl
;
when
he
makes
indentures
,
and
goes
with
a
side
wind
,
he
goes
on
his
way
,
and
his
aime
is
still
to
come
to
the
Haven
:
he
is
not
inconstant
,
because
he
changeth
not
his
starre
;
he
alway
aimes
at
the
right
starre
,
and
to
his
compasse
,
and
card
that
he
sayles
by
.
He
varies
not
from
his
rule
:
he
varies
from
the
things
,
because
the
winds
and
the
Seas
vary
,
because
he
deals
with
variable
objects
;
the
things
vary
,
but
he
doth
not
vary
:
he
comes
to
his
project
,
to
the
Haven
;
and
hath
his
direction
from
the
North-Pole
,
&c.
So
the
Husbandman
,
sometimes
he
sowes
,
sometimes
he
barrowes
,
sometimes
he
reapes
,
is
he
inconstant
,
and
varies
?
No
,
the
matter
about
which
he
is
varieus
.
So
,
in
Governours
sometimes
they
do
this
,
and
sometimes
that
,
they
are
about
variable
matters
,
yet
here
is
no
variablenesse
,
nor
lightnesse
of
disposition
;
because
they
deal
with
mutable
;
with
variable
objects
.
So
God
in
managing
his
Churches
affaires
,
in
his
dispensation
in
that
point
:
you
see
he
used
one
dispensation
before
Christ
,
and
another
since
Christ
.
God
changeth
not
,
but
the
times
are
changed
.
In
the
Infancy
of
the
Church
,
one
dispensation
was
requisite
,
and
now
another
.
Therefore
it
is
not
inconstancy
for
a
man
to
change
on
good
ground
;
or
when
the
things
themselves
change
Therefore
this
should
have
made
them
thought
well
of
S.
Paul
,
his
affection
was
not
changed
to
them
,
but
the
businesse
was
changed
,
as
we
shall
see
after
;
other
things
let
him
.
So
,
a
good
man
,
his
honest
'
resolution
should
not
change
;
his
aime
to
serve
God
,
and
his
Countrey
,
and
to
deserve
well
of
mankind
,
this
should
be
constant
:
but
the
manner
how
,
the
circumstance
of
time
,
and
place
,
and
ordering
of
these
things
,
they
are
variable
.
They
do
not
change
,
but
maintain
their
constancy
and
resolution
,
in
the
variety
of
occasions
that
fall
out
:
for
we
cannot
frame
our
life
otherwise
then
it
is
,
to
be
unvariable
.
When
a
man
is
guided
by
a
certain
principle
;
though
the
things
of
this
life
be
uncertain
,
and
he
vary
sometimes
according
to
his
principle
,
and
aime
,
and
end
,
yet
it
is
no
inconstancy
.
And
it
will
excuse
a
mans
conscience
exceedingly
,
when
his
aime
is
good
,
and
the
rules
and
principles
he
goes
by
are
good
,
and
honest
,
if
things
fall
out
otherwise
then
he
aimes
at
,
though
there
be
a
change
of
his
course
;
because
his
heart
tells
him
,
his
rules
,
and
his
purposes
were
good
.
One
other
main
cause
of
lightnesse
,
and
sinful
inconstancy
,
it
is
irreligion
;
casting
our selves
upon
future
things
,
without
a
dependance
on
Divine
5.
Want
of
dependance
on
God
.
providence
.
An
Atheistical
independance
when
we
project
things
to
come
,
and
never
call
upon
God
to
assist
us
,
and
never
have
divine
reservations
as
we
should
have
,
but
boast
,
This
I
will
do
:
and
sometimes
negatively
,
This
I
will
not
do
,
I
have
time
enough
to
do
it
,
as
if
we
had
future
times
at
our
command
.
Saint
James
excellently
taxeth
such
people
,
Jam
:
4.
13.
Go
to
now
,
you
that
say
,
To
day
,
and
to
morrow
we
will
go
to
such
a
City
,
and
buy
and
sell
,
and
get
gain
.
Go
to
now
:
see
here
how
he
shames
them
by
a
kind
of
ironical
permission
.
Go
to
now
;
you
will
do
great
matters
:
whereas
(
saith
he
)
you
know
not
what
shall
be
to
morrow
.
God
that
hath
given
us
the
time
present
to
repent
in
,
and
to
do
good
,
the
time
to
come
he
hath
reserved
in
his
own
power
:
we
know
not
what
shall
be
to
morrow
.
Where
he
shewes
the
ground
of
this
Atheisme
,
and
rushing
upon
businesse
without
dependance
;
they
forget
the
condition
of
this
life
,
that
it
is
a
vapour
.
What
is
your
life
?
it
is
even
a
vapour
that
appeareth
for
a
little
while
,
and
then
vanisheth
away
.
Your
life
is
inconstant
,
God
is
the
Lord
of
your
purposes
:
he
is
the
Lord
of
your
life
,
and
of
all
opportunities
and
circumstances
.
Your
life
is
but
a
vapour
:
here
all
things
fall
under
his
providence
,
and
guidance
.
You
consider
not
this
,
and
therefore
you
project
so
for
the
time
to
come
:
What
is
your
life
?
it
is
even
a
vapour
,
&c.
Then
he
comes
to
direct
them
how
they
should
entertain
resolutions
for
the
time
to
come
,
Ye
ought
to
say
,
If
the
Lord
will
:
or
if
we
live
,
we
will
do
this
and
that
.
If
the
Lord
will
,
in
whose
power
are
our
intentions
,
and
resolutions
,
and
affections
:
he
guides
the
inward
man
,
and
all
the
things
in
the
world
,
to
the
falling
of
a
hair
from
our
head
,
to
the
falling
of
a
Sparrow
to
the
ground
,
even
the
least
things
;
you
should
say
thus
.
And
he
calls
it
,
vain
boasting
:
what
makes
God
confound
insolent
attempts
?
as
indeed
he
triumphs
over
insolent
attempts
of
Kings
,
and
Captains
,
or
whatsoever
,
that
set
up
great
businesse
in
high
conceits
,
they
will
do
this
,
and
that
.
Saith
S.
James
,
You
rejoyce
in
your
boasting
:
they
boast
they
will
do
this
and
that
,
that
makes
God
confound
them
so
,
because
they
will
be
gods
to
themselves
.
Man
is
a
dependant
creature
,
every
thing
is
Gods
,
and
we
are
dependant
,
In
him
we
live
,
and
move
,
and
have
our
being
.
Man
being
a
dependant
creature
,
yet
he
resolves
to
do
this
and
that
,
as
if
he
had
the
guidance
of
his
own
thoughts
and
purposes
:
this
provokes
God
to
jealousie
when
he
makes
himself
a
god
,
and
sets
not
God
before
him
in
his
actions
;
he
sets
upon
things
without
dependance
,
without
prayer
,
or
reservation
,
if
God
permit
this
;
because
God
rejoyceth
to
confound
these
bold
attempts
,
therefore
they
never
thrive
in
such
attempts
.
Therefore
a
true
Christians
joynes
modesty
for
the
time
to
come
;
he
Christians
modest
for
the
future
.
will
attempt
nothing
but
what
he
may
expect
to
have
Gods
protection
in
:
he
that
thinks
God
may
crosse
him
,
will
do
nothing
ill
that
he
feares
God
will
crosse
him
in
,
he
will
be
modest
.
The
best
Christians
are
the
modestest
,
they
consider
the
uncertainty
of
the
things
of
this
life
,
and
the
weaknesse
of
man
in
foreseeing
things
,
they
see
a
dependance
of
all
things
on
the
Majestie
of
God
even
to
the
least
things
;
that
he
guides
things
that
are
most
casual
:
and
that
he
rules
even
the
hearts
of
Princes
,
as
Solomon
saith
,
as
the
rivers
of
water
;
they
are
guided
by
him
,
they
are
in
his
hand
:
hereupon
a
wise
Christian
becomes
modest
for
the
time
to
come
in
his
resolutions
:
he
undertakes
all
with
a
holy
dependance
on
God
;
if
God
will
,
and
if
God
permit
:
he
will
undertake
nothing
for
the
time
to
come
,
but
with
warrant
,
that
he
may
without
tempting
of
God
look
for
his
assistance
:
for
to
go
to
God
to
blesse
us
in
ill
projects
,
is
to
make
God
the
Patron
of
that
which
is
bad
,
which
is
contrary
to
his
nature
.
Therefore
he
learns
to
depend
upon
God
for
the
time
to
come
,
and
will
entertain
,
or
enter
upon
no
businesse
,
but
such
as
he
may
safely
without
tempting
of
God
●…epend
upon
him
for
his
assistance
:
this
is
the
disposition
of
a
modest
Christian.
You
see
in
Psal.
2.
how
the
Psalmist
there
insults
over
those
that
threaten
to
do
this
and
that
:
Why
do
the
Heathen
rage
?
and
the
people
imagine
a
vain
thing
,
&c.
against
the
Lord
,
and
against
his
anointed
?
As
if
they
would
swallow
up
the
Church
,
and
Christ
the
anointed
:
why
do
they
do
this
,
and
that
?
God
that
sits
in
heaven
,
he
laughes
them
to
scorn
.
You
see
the
grounds
of
lightnesse
,
so
far
forth
as
is
needful
.
I
will
name
no
more
.
The
way
to
prevent
it
may
be
in
observing
these
grounds
of
constancy
;
Remedies
against
lightnesse
.
Especially
this
:
Stablish
your
thoughts
with
counsel
,
for
the
time
to
come
:
consult
,
go
not
rashly
,
and
headlong
about
matters
.
It
is
not
with
our
common
life
1.
Deliberation
,
as
with
those
that
run
in
a
race
;
for
their
swiftnesse
gets
all
:
but
in
matters
of
government
in
Common-Wealth
,
there
the
most
staid
get
all
:
those
that
weigh
things
,
and
then
execute
upon
mature
deliberation
;
that
ripen
things
first
,
and
go
not
rawly
,
and
indeliberately
about
it
:
this
every
man
takes
for
granted
,
but
it
is
not
thought
on
.
Then
again
,
labour
to
suppresse
passion
in
any
thing
that
comes
from
us
:
speak
nothing
in
passion
;
for
one
of
these
things
will
follow
:
If
we
execute
2.
Suppresse
passion
.
Inconveniency
of
passion
.
it
,
we
are
in
danger
for
the
things
in
passion
,
and
inconsiderately
spoken
:
if
not
,
we
shall
have
the
shame
of
being
frustrate
;
we
undergo
the
shame
of
lightness
,
that
we
speak
that
in
our
passion
,
and
heat
,
that
we
retract
after
.
One
of
these
inconveniencies
will
follow
;
either
you
will
do
it
,
and
then
it
will
be
dangerous
:
or
you
will
not
do
it
,
and
then
you
will
be
ashamed
:
a
fit
reward
of
rashnesse
.
God
gives
us
passions
to
be
guided
,
and
ruled
,
and
not
to
rule
us
:
they
are
good
servants
,
and
onely
servants
that
should
be
raised
up
,
and
stirred
up
onely
when
reason
,
and
judgment
raiseth
them
,
and
not
otherwise
.
But
to
go
on
.
Another
cure
of
this
rashnesse
is
holy
dependance
on
God
by
prayer
,
and
Dependance
on
God
.
by
faith
,
to
commit
our
wayes
to
him
,
our
thoughts
to
him
for
the
time
to
come
:
leave
all
to
him
,
entertain
nothing
wherein
we
cannot
expect
his
gracious
assistance
:
the
best
Christian
is
the
most
dependant
Christian.
That
is
the
first
thing
the
Apostle
declines
.
What
is
the
second
thing
?
Or
the
things
that
I
purpose
,
do
I
purpose
according
to
the
flesh
?
They
thought
he
was
a
Politician
;
as
this
is
the
lot
of
Gods
Children
sometimes
:
if
so
be
that
God
hath
given
them
parts
,
either
of
nature
,
or
breeding
,
carnal
devillish
men
that
are
led
altogether
by
plots
themselves
,
esteem
them
by
themselves
.
The
things
that
I
purpose
,
do
I
purpose
according
to
the
flesh
?
He
propounds
this
interrogatory
to
their
conscience
,
not
idly
;
but
he
knew
that
they
had
a
prejudice
in
them
,
by
his
corrivals
,
false
Apostles
:
therefore
he
labours
to
wipe
away
that
imputation
likewise
,
that
he
did
not
purpose
,
and
consult
of
things
according
to
the
flesh
.
What
is
flesh
here
?
Flesh
is
the
unregenerate
part
of
man
,
whereof
fleshly
wisdome
is
the
chief
:
for
that
guides
the
old
man
,
that
is
the
eye
of
old
Adam
.
Carnall
Flesh
what
.
wisdome
,
it
is
the
fleshes
counsellour
in
all
things
,
therefore
especially
he
means
that
.
But
why
is
it
called
flesh
?
For
many
reasons
:
among
many
this
is
one
,
that
the
soul
so
far
as
it
is
Why
so
called
.
sinful
,
it
is
led
with
things
that
are
fleshly
,
that
are
outward
,
and
thereupon
a
man
is
called
flesh
:
and
the
soul
it self
is
called
flesh
,
because
it
cleaves
in
its
affections
,
and
desires
to
earthly
things
.
And
because
the
poor
understanding
now
,
which
ruled
all
,
and
should
rule
all
,
is
become
an
underling
to
the
carnal
will
,
and
carnal
lusts
;
Therefore
it self
is
called
flesh
likewise
,
The
wisdome
of
the
flesh
is
enmity
with
God
.
For
now
it
is
swayed
even
which
way
carnal
fancy
,
and
opinion
,
and
the
flesh
lead
it
.
The
reason
is
,
it
is
betwixt
God
and
heavenly
things
,
and
betwixt
earthly
things
.
And
if
it
were
in
its
right
original
as
it
came
out
of
Gods
hands
,
being
a
Spirit
,
it
should
be
led
by
God
,
and
by
Gods
Spirit
,
and
Gods
Truth
;
by
better
things
then
it self
:
(
as
every
infirm
thing
is
guided
by
that
which
is
better
then
it self
:
as
brute
creatures
are
guided
by
men
,
and
weaker
persons
by
Magistrates
that
are
,
or
should
be
better
,
)
but
now
since
the
fall
,
without
Grace
renew
a
man
,
the
understanding
part
of
mans
soul
instead
of
lighting
its
candle
from
heaven
,
it
often
lights
it
from
hell
,
and
is
ruled
by
Satan
himself
,
and
takes
advice
even
from
things
meaner
then
it self
,
and
plots
,
and
projects
altogether
for
things
worse
then
it self
.
It
was
not
given
for
that
end
,
(
God
knows
that
give
it
)
this
soul
of
ours
,
to
proul
for
earthly
things
;
for
the
ease
,
and
honour
,
and
profits
,
and
pleasures
of
the
world
.
That
excellent
Jewel
that
all
the
world
is
not
worth
,
it
was
not
given
for
that
end
:
no
,
it
was
given
to
attain
a
higher
end
then
this
world
,
to
attain
communion
with
God
:
but
now
since
the
fall
it
is
thus
with
it
,
that
it
is
a
slave
:
Carnal
wit
is
a
slave
to
carnal
will
;
and
that
carnal
will
is
drawn
by
carnal
affections
:
affections
draw
the
will
,
and
the
will
drawes
the
wit
,
and
makes
it
plot
and
devise
for
that
which
it
stands
for
;
for
carnall
lusts
and
affections
which
whet
the
wit
that
way
:
therefore
the
whole
soul
is
called
flesh
,
even
reason
it self
.
And
hereupon
wicked
men
are
called
the
world
:
why
the
world
?
because
Wicked
men
called
the
world
.
they
are
led
with
the
things
of
the
world
,
with
the
guise
,
and
fashion
of
the
world
.
A
man
(
in
the
language
of
the
Scripture
)
is
termed
by
that
which
he
cleaves
to
:
therefore
if
the
heart
and
soul
cleave
to
the
flesh
,
and
the
things
of
the
flesh
,
it
is
flesh
;
if
it
be
led
with
the
world
,
and
the
things
of
the
world
,
it
is
called
the
world
.
Wicked
men
are
the
world
,
because
the
best
thing
in
them
is
the
love
of
worldly
things
,
and
their
wit
is
for
worldly
things
,
all
the
inward
parts
of
their
soul
are
spent
upon
worldly
things
:
therefore
they
are
called
flesh
,
and
the
world
.
And
sometimes
Satan
himself
:
a
man
as
far
as
he
is
carnal
is
called
Satan
;
yea
,
good
men
:
Go
after
me
,
Satan
,
saith
Christ
to
Peter
.
A
man
as
far
as
he
yields
to
any
thing
,
he
is
named
from
that
which
he
yields
to
:
when
fleshly
things
rule
a
man
,
he
is
called
flesh
;
when
worldly
things
rule
him
,
profits
and
pleasures
,
a
man
is
the
world
:
when
a
man
yields
to
Satan
,
he
is
Satan
.
This
should
make
us
take
heed
by
whom
we
are
led
,
under
whose
government
Use.
Take
heed
by
whom
we
are
led
.
we
come
:
Saith
S.
Paul
,
Do
I
purpose
according
to
the
flesh
?
that
is
,
according
to
the
profits
,
and
pleasures
,
and
honours
which
the
flesh
looks
after
:
are
those
my
advisers
,
my
intelligencers
,
my
counsellours
in
the
things
I
take
in
hand
?
what
may
make
for
my
honour
,
my
pleasure
,
my
estate
,
my
worldly
ease
here
?
No
,
saith
he
,
I
purpose
not
according
to
the
flesh
.
The
rule
from
hence
is
this
,
That
A
Christian
man
ought
by
all
meanes
to
avoid
the
imputation
of
carnall
Observ.
A
Christian
to
avoid
the
imputation
of
carnal
policy
.
policy
.
Every
Christian
,
much
more
a
Christian
man
in
Authority
and
place
,
a
Minister
,
or
Magistrate
,
ought
by
all
meanes
to
avoid
it
?
Saint
Paul
here
declines
it
,
Did
I
purpose
things
according
to
the
flesh
?
was
I
politick
.
I
had
just
occasion
to
speak
largely
of
it
in
the
former
Verse
concerning
fleshly
wisdome
,
therefore
I
will
speak
the
lesse
of
it
now
.
We
ought
by
all
means
to
decline
the
imputation
of
it
,
and
much
more
the
conscience
of
it
,
then
the
report
of
it
;
to
be
holily
wise
,
and
to
be
accounted
so
too
.
The
reason
is
,
It
is
Gods
enemy
,
and
our
enemy
:
should
a
Christian
consult
and
deliberate
with
his
enemy
?
to
take
his
enemy
to
be
his
Judge
,
Reason
.
It
is
Gods
,
and
our
enemy
.
and
his
friend
,
and
counsellour
?
A
man
that
hath
his
enemy
to
guide
him
to
a
place
,
that
hath
a
Pirate
to
guide
him
in
a
Ship
,
how
can
he
come
to
good
?
He
that
is
led
by
the
flesh
he
consults
with
his
enemy
,
when
he
looks
what
is
for
his
profit
,
or
his
pleasure
,
&c.
These
things
we
should
renounce
as
we
promised
in
Baptisme
,
when
we
gave
our
names
to
Christ
.
If
we
live
,
and
deliberate
according
to
the
flesh
,
we
shall
dye
,
saith
the
Apostle
peremptorily
.
It
is
a
dangerous
enemy
,
death
is
the
issue
of
all
the
counsell
of
the
flesh
,
Rom.
8.
Again
,
it
is
a
secret
enemy
,
a
domestick
enemy
,
it
is
in
all
the
powers
of
the
soul
,
we
cannot
be
too
jealous
against
it
.
It
is
a
perpetual
enemy
that
accompanies
us
continually
,
in
all
our
consultations
,
in
all
places
;
in
prosperity
,
in
adversity
;
it
hinders
us
from
all
good
,
it
keeps
us
from
the
reformation
of
any
thing
that
is
ill
.
If
a
Magistrate
be
suggested
by
any
other
;
or
by
a
good
motion
of
his
own
,
Do
this
,
reform
this
;
Oh
I
shall
run
my self
into
danger
,
I
shall
incur
censure
:
so
ill
is
done
,
and
is
unreformed
,
onely
by
consulting
with
the
flesh
:
and
good
is
neglected
,
I
shall
be
accounted
an
hypocrite
,
if
I
do
this
.
So
there
is
flesh
and
blood
to
hinder
in
every
good
thing
:
the
flesh
will
be
foysting
bad
ends
,
or
bad
moving
causes
,
and
the
flesh
will
be
ready
to
keep
us
from
reforming
ill
from
fear
of
danger
.
And
if
we
do
ill
,
and
be
in
ill
,
it
will
be
ready
to
keep
us
in
ill
:
Oh
,
it
is
time
enough
to
repent
,
&c.
a
thousand
such
policies
the
flesh
hath
to
keep
us
in
ill
till
we
be
in
hell
it self
.
Who
would
be
advised
,
and
take
counsel
by
such
an
enemy
?
Therefore
let
us
take
heed
;
we
have
it
in
us
,
but
let
it
live
in
us
onely
,
and
not
rule
in
us
;
although
it
will
be
in
us
as
long
as
we
live
,
yet
let
us
Use.
To
suppresse
it
.
not
be
ruled
by
it
,
let
us
not
admit
it
to
counsel
,
but
suppresse
it
,
and
keep
it
under
.
Especially
those
that
are
Magistrates
,
that
are
called
to
publick
businesse
:
let
them
not
bring
private
respects
to
publick
businesse
,
but
bring
publick
hearts
to
intend
the
good
of
Religion
,
and
of
their
Countrey
,
before
any
private
interest
whatsoever
.
And
not
consult
according
to
the
flesh
;
If
I
do
this
,
I
shall
displease
such
and
such
:
that
is
no
matter
.
If
it
were
not
for
Religion
,
if
a
man
have
a
publick
mind
,
such
as
the
very
Heathens
had
,
he
would
lay
aside
base
respects
in
publick
businesse
.
Therefore
I
humbly
desire
such
to
examine
deeply
their
intentions
and
purposes
,
what
they
aym
at
;
whether
to
serve
God
,
and
the
Church
,
and
their
Countrey
,
or
to
serve
themselves
:
that
if
so
be
they
may
be
safe
,
they
care
not
what
befall
their
Countrey
,
or
Religion
,
or
whatsoever
.
That
is
it
that
moves
God
to
indignation
,
to
crosse
their
intentions
:
for
when
God
sees
they
set
earth
above
heaven
,
the
world
present
before
the
world
to
come
;
and
the
dirt
of
the
world
,
base
respects
before
those
that
are
greater
,
that
they
invert
the
order
of
things
,
he
crosseth
them
in
that
they
aime
at
,
because
they
crosse
him
in
neglecting
their
duty
.
Therefore
as
we
would
have
things
succeed
well
,
let
us
labour
to
consult
not
according
to
the
flesh
,
for
our
private
advantage
;
but
for
what
may
make
most
first
for
Religion
,
and
then
for
the
publick
good
.
Again
,
we
may
learn
from
hence
,
That
A
ground
of
lightnesse
is
to
purpose
things
according
to
the
flesh
.
To
purpose
according
to
carnal
reason
,
and
affection
,
it
is
a
ground
of
Observ.
To
purpose
according
to
the
flesh
,
a
ground
of
lightnesse
.
lightnesse
.
For
mark
the
reason
of
it
,
when
a
man
is
carried
in
his
deliberations
by
carnal
respects
,
this
will
be
for
my
profit
,
this
will
incline
such
a
man
to
me
,
by
this
I
shall
get
such
a
place
,
&c.
when
he
is
led
by
low
and
base
respects
,
it
makes
him
light
with
God
;
though
he
be
never
so
good
otherwise
.
Because
carnal
respects
build
on
outward
things
that
are
uncertain
:
therefore
all
resolutions
built
on
outward
things
;
and
carnal
respects
,
are
uncertain
.
He
that
takes
fleshly
wisdome
for
his
counsellour
,
and
adviser
,
and
intelligencer
,
what
doth
he
?
he
is
led
with
by-respects
,
with
one
of
the
three
Idols
of
the
world
,
some
honour
,
or
pleasure
,
or
base
profit
:
now
when
the
rule
of
deliberation
is
the
flesh
,
and
the
flesh
carries
to
outward
things
that
are
variable
:
a
man
is
alway
light
and
inconstant
,
that
propounds
the
deliberation
of
things
according
to
the
flesh
.
What
is
the
reason
that
a
wicked
man
,
(
though
he
be
not
notoriously
,
outwardly
wicked
;
but
a
shrewd
man
,
that
is
for
himself
,
that
makes
himself
A
wicked
man
no
sound
friend
.
the
end
of
all
his
projects
,
)
what
is
the
reason
that
such
a
man
can
never
be
a
sound
friend
?
he
is
never
a
sound
friend
;
he
is
onely
a
friend
,
so
long
as
it
makes
for
himself
;
so
long
as
he
gets
to
his
own
in
all
things
.
As
the
Jesuites
use
to
say
,
(
so
it
is
true
of
every
natural
man
)
they
do
all
they
do
,
and
consult
in
an
order
to
spiritual
things
:
they
do
this
,
and
that
,
and
over-rule
Kings
,
and
States
,
and
this
is
for
the
good
of
society
,
and
in
an
order
of
spiritual
things
.
A
man
that
hath
not
grace
in
him
above
nature
,
and
above
respects
of
nature
,
he
can
never
be
a
sound
friend
:
for
when
fleshly
advantages
come
,
of
pleasures
,
and
profits
,
and
honours
:
when
these
rise
one
way
or
other
,
there
he
leaves
the
bonds
of
friendship
:
because
there
is
a
nearer
bond
between
him
,
and
the
things
of
this
life
;
he
is
led
with
the
flesh
,
and
deliberates
according
to
the
flesh
.
And
that
is
the
reason
likewise
why
such
a
man
can
never
be
a
good
Nor
a
good
Christian.
Christian
,
he
can
never
go
through
the
variety
of
times
:
why
?
because
he
consults
of
things
according
to
the
flesh
,
and
as
long
as
Religion
stands
with
his
aimes
,
that
he
may
enjoy
his
riches
,
and
his
greatnesse
,
and
the
contentments
of
this
life
with
Religion
,
so
long
he
is
content
to
be
Religious
:
if
Religion
crosse
him
in
these
,
he
hath
not
learned
to
deny
himself
,
and
therefore
he
is
not
constant
.
Or
if
times
do
not
fall
out
so
crosse
,
he
is
not
constant
in
his
disposition
;
and
God
looks
on
him
as
he
is
in
his
disposition
,
and
so
he
will
judge
him
at
that
day
:
now
being
led
with
the
flesh
,
his
disposition
alters
,
and
varies
.
How
shall
I
know
whether
I
consult
according
to
the
flesh
,
or
no
?
In
a
word
,
examine
two
things
:
The
ground
,
and
the
aime
of
our
actions
;
How
to
know
we
consult
with
the
flesh
.
whence
they
rise
,
and
what
they
aym
at
.
Spring
they
from
self-love
?
aym
they
at
our
self-contentment
,
and
private
interest
?
then
a
man
is
led
with
the
flesh
.
To
use
a
familiar
instance
;
In
Marriage
,
when
a
man
looks
more
to
wealth
then
to
Religion
,
he
adviseth
according
to
the
flesh
.
And
so
for
a
Minister
to
respect
his
living
more
then
any
thing
that
might
weigh
with
his
conscience
otherwise
,
if
he
were
good
:
he
is
led
with
respects
according
to
the
flesh
.
Those
that
leave
their
former
good
acquaintance
,
and
choose
such
as
they
only
hope
to
gain
by
,
and
forsake
those
acquaintance
that
they
cannot
gain
by
,
(
though
they
be
never
so
good
otherwise
)
they
are
led
according
to
the
flesh
.
How
shall
we
know
that
we
do
not
things
,
and
consult
not
of
things
according
to
the
flesh
?
We
consult
not
according
to
the
flesh
.
Some
men
may
know
it
easily
;
as
when
men
are
of
pregnant
parts
,
when
the
strength
of
their
wit
leads
them
one
way
,
and
Religion
leads
them
1.
In
denial
of
parts
.
another
way
,
yet
in
the
awe
of
God
they
do
not
go
that
way
that
politick
respects
would
carry
them
;
they
could
be
as
errant
Politicians
as
the
best
,
but
they
dare
not
:
here
now
is
a
man
that
is
led
by
the
Spirit
,
when
it
is
not
for
want
of
parts
,
but
out
of
conscience
,
he
doth
not
so
miscarry
by
his
enemy
.
Many
times
an
honest
man
could
be
rich
by
ill
means
as
well
as
another
,
he
knowes
the
way
;
it
is
not
for
want
of
wit
,
but
because
he
dares
not
,
the
awe
of
conscience
,
and
the
awe
of
God
lead
him
to
better
rules
and
aymes
;
so
it
is
easily
discerned
in
eminency
of
parts
.
And
likewise
in
fitnesse
of
opportunities
,
if
there
be
not
parts
;
when
a
man
hath
all
outward
advantages
to
satisfie
the
flesh
,
to
yield
to
it
,
to
have
his
aimes
,
and
yet
he
will
not
.
If
a
man
have
power
,
and
yet
doth
not
2.
Of
opportunities
.
revenge
himself
,
he
consults
not
with
flesh
and
blood
:
for
he
might
be
revenged
if
he
would
.
So
I
say
,
when
there
is
something
that
might
sway
us
another
way
;
and
yet
notwithstanding
out
of
meer
conscience
,
and
better
rules
we
will
not
,
it
is
a
sign
we
purpose
not
,
we
advise
not
things
according
to
the
flesh
,
but
according
to
the
Spirit
;
we
are
led
with
better
rules
then
the
world
is
.
In
strong
suggestions
,
a
Joseph
can
say
,
How
shall
I
do
this
and
offend
against
God
?
Doth
not
God
see
it
?
saith
Job
:
so
a
Christian
in
the
strength
of
Temptations
,
and
solicitations
,
and
opportunities
to
do
ill
,
he
considers
,
Doth
not
God
see
?
How
shall
I
do
this
,
and
offend
against
God
?
Shall
I
break
the
peace
of
my
conscience
for
the
gaining
of
this
,
and
this
?
why
no
;
then
a
man
is
not
led
with
Carnal
wisdome
.
Again
,
we
may
know
this
,
that
we
are
not
led
by
the
flesh
,
and
advised
by
the
flesh
,
when
we
are
humble
in
all
our
consultations
.
It
is
a
perpetual
3.
When
we
are
humble
in
our
consultations
.
concomitant
of
carnal
wisdome
to
be
proud
:
knowledge
mingled
with
corruption
puffeth
up
.
But
how
shall
we
labour
to
overcome
this
,
because
we
have
the
flesh
ready
by
us
,
in
all
our
consultations
,
we
have
this
counsellour
alway
ready
at
Quest.
hand
,
as
S.
Paul
complains
,
Rom.
7.
That
when
we
would
do
well
,
evil
is
present
;
it
is
present
at
our
elbow
;
nay
it
is
nearer
,
the
flesh
is
mingled
in
all
the
powers
of
our
soules
:
and
with
heavenly
wisdome
there
is
a
mixture
of
carnal
wisdome
:
how
shall
we
do
that
we
may
not
be
tainted
with
it
?
I
will
give
a
direction
or
two
.
First
of
all
,
have
a
prejudice
of
it
,
Cave
,
time
,
&c.
saith
the
holy
man
S.
Austin
,
Take
heed
of
the
evil
man
thy self
:
take
heed
of
carnal
reason
;
Answ.
How
to
avoid
fleshly
wisdom
.
be
jealous
of
it
,
it
is
an
enemy
,
and
the
issues
of
the
wayes
it
adviseth
to
are
death
:
There
is
a
way
that
seems
good
to
a
man
in
his
own
eyes
,
the
issues
whereof
are
death
,
not
temporal
onely
,
but
eternal
death
.
It
is
a
deadly
enemy
:
have
a
prejudice
of
it
,
and
conceit
of
it
to
be
as
it
is
;
have
a
jealousie
of
it
,
and
of
our
own
selves
;
especially
in
things
that
concern
our selves
.
What
is
the
reason
that
a
man
is
an
incompetent
Judge
in
his
own
cause
?
This
,
because
there
is
natural
self-love
,
and
flesh
that
drawes
all
to
it self
.
Consult
not
with
it
therefore
;
consult
with
higher
rules
,
and
principles
,
what
may
make
most
for
the
chief
end
,
for
the
glory
of
God
,
for
the
assurance
of
our
comfort
while
we
live
here
,
and
a
better
estate
hereafter
,
that
which
may
make
most
for
the
common
good
;
let
us
labour
to
live
by
right
rules
and
principles
,
God
will
value
us
by
that
.
Put
the
case
a
man
by
passion
be
led
another
way
,
what
is
his
rule
?
what
God
judgeth
us
not
by
passion
,
but
by
our
tenour
of
life
.
is
his
aym
?
his
aym
is
not
carnal
,
he
may
fall
by
passion
,
&c.
God
judgeth
not
by
passion
,
but
by
the
tenour
of
our
life
:
God
esteems
us
not
by
a
single
particular
exorbitant
act
that
by
passion
,
or
incogitancy
a
man
falls
into
;
but
by
the
tenour
of
our
life
.
Therefore
let
us
labour
to
have
our
rules
and
aimes
good
;
though
we
fail
in
particular
,
yet
that
our
way
may
be
good
;
though
we
step
awry
,
yet
our
way
may
be
good
;
that
when
Judgment
shall
come
,
when
death
shall
come
,
it
may
not
find
us
in
an
ill
way
,
in
an
ill
course
.
Therefore
let
us
consult
with
God
,
consult
with
his
Word
,
consult
with
those
that
are
led
by
the
Spirit
of
God
,
labour
to
be
under
the
government
of
Gods
blessed
Spirit
,
to
be
guided
by
the
Spirit
of
God
,
and
by
the
Word
of
God
:
This
should
be
our
care
,
to
labour
that
God
would
guide
us
by
his
good
Spirit
in
those
wayes
that
may
lead
to
our
comfort
,
that
of
all
other
enemies
in
the
world
,
he
would
not
give
us
up
to
our
own
flesh
to
guide
us
,
but
that
he
would
take
the
guidance
of
us
to
himself
,
that
as
he
hath
right
to
us
by
his
Covenant
,
so
he
would
take
us
into
his
government
.
And
desire
Christ
that
as
he
is
our
Priest
to
die
for
us
;
so
likewise
he
would
be
our
Prophet
to
instruct
us
,
to
subdue
all
in
us
.
And
let
Divine
truth
be
our
counsellour
,
to
bring
our
inner
man
into
subjection
,
as
it
is
,
2
Cor.
10.
The
weapons
of
our
warfare
are
mighty
,
to
bring
all
into
captivity
,
to
subject
all
high
devices
,
and
reasonings
.
How
shall
I
do
this
?
I
shall
misse
of
my
ends
,
I
shall
misse
of
my
projects
.
O
but
Religion
when
it
comes
and
brings
down
all
,
it
makes
not
a
man
to
cast
away
reason
,
but
brings
reason
under
,
and
brings
the
soul
under
God
.
A
man
may
keep
his
wisdome
and
understanding
safe
still
,
so
he
keep
it
under
,
and
let
Divine
truth
sway
and
bring
all
in
us
into
captivity
to
it self
.
But
alas
,
the
scope
of
the
world
is
contrary
,
instead
of
bringing
the
soul
Worldly
men
make
all
serve
the
fl●…sh
.
into
captivity
to
Gods
truth
,
to
be
led
by
him
,
to
have
no
thoughts
,
no
aimes
contrary
to
Gods
will
,
they
make
Gods
truth
a
captive
,
and
prisoner
to
their
own
base
affections
:
as
S.
Paul
saith
,
Rom.
1.
They
hold
the
truth
,
they
withhold
it
as
a
prisoner
under
base
affections
.
And
whereas
all
should
serve
the
main
end
,
and
intend
better
things
;
they
make
a
counterfeit
loving
of
good
things
to
serve
their
carnal
ends
;
they
make
heaven
serve
earth
,
they
make
God
serve
man
,
the
Spirit
serve
the
flesh
:
they
invert
the
order
of
things
clean
,
which
is
as
contrary
to
nature
if
they
had
wisdome
to
consider
it
,
as
that
the
heaven
should
be
under
the
earth
,
and
the
water
above
the
air
:
it
overturnes
all
in
Religion
,
when
we
suffer
carnal
wisdome
to
rule
all
,
to
imprison
that
light
that
God
hath
put
into
the
heart
and
conscience
,
and
the
light
of
his
Word
,
to
base
affections
,
and
not
to
bring
all
into
captivity
to
the
Spirit
,
and
the
Word
.
When
we
come
to
hear
Gods
Word
,
we
should
consider
that
we
come
not
for
recreation
;
but
we
come
to
a
Counsellour
,
to
that
that
should
sway
,
and
direct
all
our
wayes
and
words
,
to
that
that
is
not
onely
our
comfort
in
the
time
of
affliction
,
but
our
counsellour
,
as
David
saith
,
it
was
the
man
of
his
counsel
.
So
we
come
here
to
be
counselled
,
to
hear
that
which
must
direct
us
in
the
way
to
heaven
:
we
must
come
with
a
purpose
to
be
guided
by
that
,
to
be
taught
:
As
Cornelius
faith
,
We
are
here
in
the
presence
of
God
,
to
hear
what
shall
be
said
to
us
from
God
.
Saint
Paul
gives
this
direction
,
1
Cor.
3.
If
a
man
will
be
wise
in
heavenly
things
,
let
him
be
a
fool
first
.
It
is
a
strange
thing
,
Let
him
be
a
fool
,
that
is
,
let
him
be
content
to
be
esteemed
so
,
let
him
be
content
to
lose
his
reputation
of
wisdome
,
that
he
may
be
wise
.
When
he
knowes
others
to
be
fooles
,
let
him
take
a
substantial
course
,
that
the
vain
world
may
think
him
wise
.
It
is
hard
counsel
:
for
of
all
imputations
in
the
world
,
many
,
and
the
most
had
rather
be
accounted
wicked
,
then
be
accounted
fooles
:
account
them
the
veriest
fools
which
are
unfit
to
speak
;
think
of
them
in
the
highest
degree
of
ill
you
can
,
oh
they
have
wit
enough
for
that
,
they
have
learning
,
and
parts
for
that
;
take
not
away
their
learning
,
and
parts
,
account
them
not
fooles
,
account
them
what
you
will
.
Religion
masters
this
base
opinion
.
Saint
Paul
saith
,
Let
a
man
be
a
fool
,
if
he
will
be
wise
.
Let
no
man
deceive
himself
,
and
think
,
Let
poor
men
be
so
,
and
so
:
Religion
is
the
private
mans
good
,
and
let
them
make
conscience
of
such
things
;
but
for
us
that
are
in
place
and
authority
,
we
must
rule
by
policy
,
and
he
knowes
not
how
to
rule
that
is
not
a
Politician
.
Let
no
man
deceive
himself
;
there
is
no
man
,
great
or
small
,
but
if
he
will
be
wise
for
heaven
,
let
him
be
a
fool
,
let
him
take
courses
that
are
conscionable
,
though
he
be
accounted
a
fool
for
his
pains
.
Let
us
be
jealous
of
our
own
hearts
in
private
and
publick
,
let
us
take
heed
to
our
own
hearts
that
the
flesh
come
not
in
.
Let
us
labour
to
be
acquainted
with
Christ
,
that
he
may
be
our
counsellour
,
and
our
guide
in
all
things
.
Specially
now
when
we
come
to
the
Communion
;
we
now
renew
out
Application
to
the
Sacrament
.
Covenant
with
God
,
and
our
acquaintance
with
Christ
Jesus
:
we
come
to
feast
with
him
.
Do
we
think
to
have
any
good
by
him
,
any
benefit
by
his
death
,
except
we
make
him
our
King
,
and
Prophet
,
to
rule
and
guide
us
?
except
we
make
him
our
Counsellour
?
Therefore
let
us
think
before-hand
,
we
cannot
come
as
we
ought
to
receive
the
Communion
,
unlesse
we
intend
before-hand
to
renounce
the
flesh
,
Christs
enemy
:
can
you
be
welcome
guests
,
and
resolve
after
to
be
led
,
and
ruled
by
his
enemy
?
If
you
will
have
good
by
Christs
death
,
as
a
Priest
to
reconcile
you
to
God
:
(
as
this
Sacrament
seales
the
benefits
of
his
death
,
the
breaking
of
the
bread
,
and
the
pouring
out
of
the
wine
,
)
come
with
a
purpose
to
be
ruled
,
and
guided
by
this
Counsellour
in
all
things
,
he
is
the
great
Counsellour
,
Isai.
9.
7.
that
is
willing
to
advise
us
by
his
Word
and
Spirit
in
all
the
particular
passages
of
our
lives
:
and
the
more
we
enter
into
acquaintance
with
him
by
the
Sacrament
,
and
maintain
it
by
private
prayer
,
and
by
all
sacred
means
,
the
more
ready
he
will
be
to
do
the
office
of
a
friend
,
and
counsellour
,
in
all
the
passages
of
our
lives
to
advise
us
what
is
best
.
I
had
occasion
in
verse
12.
to
speak
at
large
of
fleshly
wisdome
;
therefore
I
passe
it
.
That
with
me
there
should
be
yea
,
yea
,
and
nay
,
nay
.
This
sets
down
the
manner
of
inconstancy
,
the
form
of
it
,
yea
,
yea
,
to
be
on
the
affirmative
part
once
;
and
then
nay
,
nay
,
the
negative
:
to
be
of
one
mind
,
and
peremptory
in
it
,
and
then
to
be
of
another
mind
,
and
peremptory
in
that
;
this
is
the
issue
of
carnal
wisdome
,
and
followes
on
it
,
The
things
that
I
purpose
,
do
I
purpose
according
to
the
flesh
,
that
with
me
there
should
be
yea
,
yea
,
and
nay
,
nay
?
insinuating
,
that
those
that
purpose
things
according
to
the
flesh
,
they
are
yea
,
yea
,
and
nay
,
nay
.
Whence
first
we
may
observe
,
which
I
touched
before
a
little
,
but
it
issues
more
properly
hence
from
the
dependance
,
That
Carnal
men
are
alway
inconstant
men
.
Observ.
Carnal
men
inconstant
.
For
a
fleshly
man
,
led
with
the
flesh
,
being
led
with
the
things
of
the
world
,
and
they
being
inconstant
,
he
must
needs
be
as
that
which
he
is
ruled
by
.
A
man
cannot
stand
safe
upon
the
Ice
,
because
it self
is
not
safe
:
a
man
cannot
stand
in
a
thing
that
stands
not
,
that
hath
no
consistence
.
Now
a
Carnal
man
he
hath
no
prop
to
hold
him
but
the
things
below
,
he
cleaves
to
them
,
and
they
are
inconstant
,
and
variable
,
and
uncertain
.
He
that
purposeth
according
to
the
flesh
is
yea
,
yea
,
nay
,
nay
.
Therefore
his
love
is
yea
,
yea
,
nay
,
nay
.
If
he
may
have
good
by
you
,
he
is
yea
,
yea
;
he
is
for
you
:
but
can
you
do
him
no
good
,
he
is
nay
,
nay
,
he
will
not
own
you
then
.
Therefore
one
way
to
be
constant
,
is
not
to
be
ruled
according
to
the
flesh
,
(
which
I
spake
of
before
,
)
for
they
that
are
,
are
yea
,
yea
,
nay
,
nay
.
Therefore
take
heed
how
you
trust
carnal
men
,
in
near
intimate
society
;
Not
over-much
to
trust
carnal
men
.
as
in
marriage
:
Or
in
near
friendship
,
never
take
a
man
that
hath
his
own
aimes
,
and
ends
:
for
he
will
respect
you
no
more
then
he
can
advance
his
own
ends
by
you
.
Trust
not
the
Wife
of
thy
bosome
,
saith
the
Prophet
,
if
she
be
carnal
she
will
have
her
own
ends
.
So
a
friend
that
is
carnal
,
he
will
have
his
own
ends
;
the
Idol
that
he
respects
more
then
thee
,
or
then
any
thing
in
the
earth
is
his
own
fleshly
wisdome
,
and
his
own
ends
.
Every
carnal
man
makes
himself
his
god
,
he
reduceth
all
to
himself
;
his
own
ends
is
his
Idol
,
therefore
have
no
intimate
society
with
such
.
That
with
me
there
should
be
yea
,
yea
,
nay
,
nay
.
Observe
again
in
this
place
,
That
Carnal
men
are
vehement
.
Observ.
Carnal
men
vehement
.
They
are
vehement
in
either
part
;
if
they
be
yea
,
they
are
yea
,
yea
,
and
yet
they
will
be
nay
,
nay
,
naught
at
the
same
time
.
The
soul
of
man
will
admit
of
contraries
,
and
yet
be
still
the
same
in
the
general
,
yea
,
yea
,
at
one
time
,
and
nay
,
nay
,
at
another
time
.
And
usually
they
that
are
vehement
in
businesse
one
way
,
are
vehement
another
,
if
they
be
carnal
.
A
carnal
man
is
vehement
one
way
in
the
pursuit
of
things
,
and
he
is
vehement
on
the
contrary
if
he
be
crossed
.
What
is
the
reason
that
men
that
are
carnal
,
some
stand
against
Religion
,
and
some
for
Religion
with
like
eagernesse
,
the
one
is
nay
,
nay
,
as
much
as
the
other
is
yea
,
yea
?
both
are
flesh
,
and
if
those
that
are
yea
,
yea
,
were
where
the
other
are
,
they
would
be
nay
,
nay
.
For
instance
,
a
man
is
Religious
onely
for
carnal
respects
,
he
is
yea
,
yea
,
O
he
will
have
the
Religion
of
the
times
;
why
?
he
could
not
be
safe
else
,
he
cannot
have
his
ends
else
,
he
was
bred
up
in
it
,
&c.
Another
on
the
contrary
is
as
much
for
the
opposite
Religion
:
what
is
the
reason
?
he
was
bred
in
it
,
it
stands
for
his
ends
.
If
a
man
be
Religions
not
for
religious
respects
,
he
is
peremptory
,
and
contrary
to
him
of
the
opposite
religion
,
and
yet
they
are
equally
naught
.
A
common
Protestant
hath
no
better
ground
for
his
Religion
,
then
a
Papist
hath
for
his
;
the
same
reason
that
a
Papist
hath
,
the
same
such
a
Protestant
hath
:
he
was
bred
in
it
,
and
the
King
is
of
that
Religion
,
and
he
shall
attain
his
ends
by
it
.
Hath
a
Papist
other
reasons
?
except
a
man
be
truly
changed
,
and
altered
,
he
shall
be
yea
,
yea
,
and
nay
,
nay
,
sometime
one
,
sometime
another
;
peremptory
in
one
,
and
peremptory
in
another
,
and
all
naught
.
As
for
instance
,
the
Sea
,
sometimes
it
ebbs
,
sometime
it
flowes
;
sometimes
Simile
.
it
flowes
one
way
,
and
then
flowes
back
another
way
;
yet
it
is
alway
salt
,
and
brinish
,
the
nature
of
it
is
not
changed
:
so
some
men
are
peremptory
,
yea
,
yea
,
they
run
one
way
amain
,
and
then
they
ebbe
again
,
yet
they
alway
keep
their
nature
brinish
.
They
are
peremptory
for
good
sometimes
,
and
when
it
stands
for
their
ends
they
are
peremptory
against
it
.
Such
a
cause
is
so
,
it
is
yea
,
if
it
help
their
advantage
;
and
it
is
not
so
,
if
it
help
not
that
;
as
if
truth
it self
in
their
judgment
were
flexible
,
and
alterable
.
Thus
a
carnal
man
he
alters
,
and
yet
he
is
never
good
in
his
judgment
.
Saint
Paul
declines
this
,
he
was
not
,
yea
,
yea
,
nay
,
nay
,
because
he
did
not
purpose
things
according
to
the
flesh
.
To
come
to
the
point
it self
.
This
declining
of
inconstancy
,
of
yea
,
yea
,
nay
,
nay
,
it
came
in
S.
Paul
from
hatred
of
inconstancy
,
and
falshood
:
for
yea
,
and
nay
,
when
a
man
is
of
one
mind
and
another
,
it
comes
from
one
of
these
two
grounds
in
a
carnal
man
:
Either
because
he
is
inconstant
,
that
he
is
now
of
one
mind
,
and
now
of
another
.
Ground
of
yea
,
and
nay
.
Or
because
he
is
false
and
means
to
dissemble
.
Now
both
are
dispositions
that
are
contrary
to
a
Christian
man
,
he
should
neither
be
light
,
nor
be
false
and
untrue
.
Now
S.
Paul
doth
much
more
decline
the
imputation
of
falshood
and
dissembling
,
(
that
he
should
be
yea
,
when
he
meant
not
yea
,
but
nay
,
)
when
he
had
declined
the
imputation
of
lightnesse
:
for
a
man
may
truly
say
he
will
,
and
yet
change
his
mind
after
:
but
for
a
man
to
say
he
will
,
and
yet
mean
it
not
,
that
is
falshood
,
and
dissembling
,
which
is
worse
:
S.
Paul
intends
much
more
to
decline
the
suspition
of
that
.
Dissemblers
are
yea
,
yea
,
nay
,
nay
;
not
at
divers
times
,
but
at
the
same
time
they
make
yea
,
and
nay
,
all
at
once
.
We
say
,
Contradictions
cannot
Falshood
,
and
dissembling
.
be
true
,
for
a
thing
to
be
,
and
not
to
be
at
the
same
time
:
but
dissemblers
would
have
contradictions
true
,
they
make
as
if
they
loved
,
when
indeed
they
hate
.
God
is
the
God
of
truth
,
the
Word
is
the
Word
of
truth
,
and
Christ
is
the
Truth
;
and
the
Devil
is
the
father
of
lies
.
Therefore
as
we
would
be
like
to
God
,
and
as
we
would
be
unlike
Satan
,
let
us
labour
for
truth
in
all
things
.
Saint
Paul
here
labours
to
avoid
the
opinion
of
dissembling
.
How
would
he
think
then
of
Equivocation
,
when
there
is
yea
,
and
nay
at
a
breath
?
they
are
not
at
divers
times
inconstant
,
but
yea
,
and
nay
at
Equivocation
.
once
,
to
speak
one
thing
,
and
mean
the
contrary
,
to
have
reservations
of
the
contrary
.
It
is
so
odious
,
that
I
will
not
spend
time
to
speak
of
it
:
onely
this
,
If
it
were
allowable
,
as
the
best
of
their
Writers
allow
it
,
and
practise
it
;
however
,
if
they
do
not
allow
it
,
their
practice
is
so
;
but
they
do
allow
1.
If
it
be
allowed
,
there
can
be
no
lie
.
it
:
by
this
means
the
devil
himself
should
never
be
a
liar
;
there
would
be
no
lie
at
all
.
And
it
were
in
vain
for
God
to
make
prohibitions
against
lying
,
if
there
might
be
equivocation
:
for
there
is
no
lie
in
the
world
but
it
may
be
salved
up
with
reservations
.
Therefore
that
course
that
brings
the
devil
from
being
a
liar
,
that
frustrates
Gods
course
,
and
that
makes
men
that
they
shall
not
lie
whatsoever
they
do
,
it
is
abominable
such
a
conceit
,
and
odious
to
God
:
but
to
maintain
equivocation
is
to
do
all
this
;
for
with
absurd
reservations
,
what
in
the
world
may
not
be
justified
?
Then
again
,
we
are
exhorted
to
suffer
Martyrdome
,
to
stand
for
Gods
cause
,
now
to
allow
equivocation
,
is
to
avoid
suffering
.
Where
is
the
honour
2.
It
hinders
suffering
.
of
Martyrdome
,
and
suffering
for
Gods
cause
,
when
men
shall
speak
untruths
,
and
justifie
themselves
by
a
lie
?
It
is
contrary
(
I
say
)
to
the
whole
tenour
,
and
stream
of
Scripture
.
Then
again
,
they
may
call
it
equivocation
,
to
mince
it
;
but
it
is
a
lie
,
to
speak
one
thing
and
reserve
another
:
for
what
is
a
lie
?
to
speak
falshood
3.
Equivocation
a
lie
.
A
lie
,
what
.
with
a
purpose
and
intention
to
deceive
another
:
Now
they
speak
false
,
and
with
a
purpose
to
deceive
.
A
lie
must
be
esteemed
as
it
is
esteemed
by
another
that
hears
it
,
not
him
that
speaks
it
.
As
it
is
with
an
oath
;
Isidore
saith
,
An
oath
is
to
be
esteemed
,
as
he
that
I
speak
to
esteems
it
,
not
as
I
in
my
sense
esteem
it
,
as
God
esteems
it
,
and
he
to
whom
I
speak
:
so
a
lie
is
to
be
judged
,
as
he
judgeth
it
that
I
speak
to
;
because
God
forbids
lying
,
as
a
breach
of
charity
to
others
,
because
he
would
not
have
others
deceived
:
if
I
salve
it
up
in
my
own
thoughts
,
and
deceive
others
,
it
is
a
breach
of
charity
,
and
a
lie
,
because
it
is
a
speech
of
untruth
,
which
another
thinks
to
be
a
truth
,
it
is
an
untruth
,
and
to
deceive
him
.
But
these
men
will
have
yea
,
and
nay
at
a
breath
,
they
will
say
yea
,
and
yet
have
a
reservation
of
nay
,
at
once
:
S.
Paul
would
much
more
decline
,
and
abhor
this
,
if
he
were
alive
now
,
when
he
so
declined
the
imputation
of
inconstancy
,
of
yea
,
yea
,
and
nay
,
nay
,
at
divers
times
.
Indeed
S.
Paul
reserved
this
;
he
promised
to
come
to
them
if
God
did
permit
,
with
a
Divine
reservation
:
we
may
say
in
all
the
businesse
we
are
to
do
,
This
I
will
do
,
if
God
permit
,
and
if
God
will
;
and
indeed
God
hindred
his
journey
:
but
I
say
for
equivocation
,
the
matter
is
so
odious
,
and
palpable
,
that
if
it
were
not
that
Non
dum
satis
odimus
,
&c.
we
hate
not
these
men
enough
,
I
would
not
have
spoken
of
it
.
Their
Religion
is
so
abominable
and
odious
,
we
do
not
yet
hate
it
enough
:
and
therefore
it
is
good
on
all
occasions
to
uncase
them
,
and
all
little
enough
:
But
I
go
on
.
VERSE
XVIII
.
As
God
is
true
,
our
Word
to
you
was
not
yea
,
and
nay
.
THe
Apostle
in
the
former
Verse
having
laboured
to
clear
himself
from
the
imputation
of
lightnesse
and
inconstancy
,
that
he
did
not
come
to
them
as
he
had
promised
:
and
from
an
imputation
likewise
of
policy
for
himself
,
that
he
did
purpose
things
according
to
the
flesh
,
which
is
the
cause
of
inconstancy
,
of
yea
,
yea
,
and
nay
,
nay
:
he
comes
now
to
that
which
he
more
intended
then
those
particulars
:
for
he
was
content
to
be
thought
to
have
disappointed
them
in
the
matter
of
his
journey
:
but
that
which
he
aimes
at
was
to
stablish
them
in
this
,
That
his
doctrine
was
found
,
As
God
is
true
,
our
Word
to
you
was
not
yea
,
and
nay
.
Perhaps
I
promised
to
come
,
and
did
not
;
it
is
true
:
but
my
preaching
was
not
yea
,
and
nay
;
all
that
I
taught
was
found
,
and
certain
,
you
may
build
your
soules
on
it
,
it
was
yea
.
He
labours
to
draw
them
to
be
perswaded
of
the
certainty
of
his
Ministery
,
as
being
very
unwilling
that
a
defect
in
his
promise
about
a
businesse
of
the
world
,
should
weaken
their
faith
in
the
truth
that
he
delivered
as
a
Minister
.
As
God
is
true
,
our
Word
to
you
was
not
yea
,
and
nay
.
He
seems
to
make
a
difference
between
yea
,
and
nay
,
in
Civill
things
,
and
in
Divine
:
there
is
a
difference
when
a
holy
man
speaks
of
the
things
of
this
life
,
and
when
he
speaks
of
Divine
truths
.
S.
Paul
promised
to
come
to
them
,
he
meant
it
honestly
,
and
did
intend
it
;
but
it
was
subject
to
alteration
:
because
God
stops
our
purposes
in
this
life
,
yea
,
our
good
purposes
many
times
.
Good
things
may
have
variety
,
one
good
thing
may
be
more
convenient
then
another
.
And
the
cause
why
he
came
not
to
them
was
not
his
inconstancy
,
but
their
unfitnesse
;
it
was
from
their
corruption
in
manners
,
and
in
doctrine
:
they
were
not
ready
,
as
he
saith
after
,
he
came
not
to
spare
them
:
they
were
unfit
till
they
were
humbled
with
his
former
Epistle
;
and
then
when
they
were
humbled
he
purposed
to
come
.
But
now
in
Divine
truths
,
what
things
he
spake
to
them
concerning
grace
,
and
glory
,
that
was
certain
,
Our
word
to
you
was
not
yea
,
and
nay
.
A
question
may
be
moved
briefly
,
how
S.
Paul
could
be
deceived
in
his
journey
,
and
not
in
his
doctrine
;
being
so
good
a
man
led
by
the
Spirit
of
Quest.
God
,
how
could
he
promise
to
come
,
and
yet
did
not
?
I
answer
,
the
difference
is
much
between
these
two
.
S.
Paul
had
three
persons
on
him
.
Answ.
S.
Paul
sustained
three
persons
.
He
was
a
|
Man
.
|
Christian
man
.
|
an
|
Apostle
.
|
As
a
man
,
he
was
subject
to
all
things
that
men
are
subject
unto
,
that
is
,
he
desired
in
truth
of
heart
to
come
and
visit
his
friends
;
he
purposed
a
journey
,
with
a
reservation
that
God
might
hinder
him
:
and
so
as
a
man
he
might
have
a
yea
,
that
is
,
a
purpose
to
do
a
thing
;
and
afterward
a
nay
,
upon
the
uncertain
event
of
the
things
of
this
life
:
so
as
a
man
he
purposed
to
come
.
Nay
,
as
a
holy
man
he
purposed
a
journey
to
a
good
purpose
,
to
stablish
them
:
but
with
a
reservation
,
if
God
permit
;
God
might
stop
his
journey
.
But
as
an
Apostle
,
he
taught
other
things
,
then
speaking
of
journeys
;
that
he
spake
of
onely
as
a
man
,
and
as
a
holy
man
,
alway
supposing
the
condition
of
humane
things
,
and
under
permission
,
if
God
permit
.
But
as
an
Apostle
he
was
not
yea
,
and
nay
,
there
he
was
certain
.
As
an
Apostle
he
spake
Divine
truths
,
and
was
guided
infallibly
by
the
Spirit
of
God
;
he
delivered
truths
without
all
conditions
,
and
exceptions
:
as
an
Apostle
he
did
not
admit
of
any
such
uncertainty
.
There
is
an
eminency
,
and
excellency
in
Divine
truth
,
it
is
stable
,
and
firm
,
and
not
subject
to
variety
,
and
inconstancy
:
so
his
doctrine
as
an
Apostle
was
alwayes
yea
.
For
his
journey
,
and
coming
to
them
,
he
promised
his
journey
in
veritate
propositi
,
in
the
truth
of
a
good
purpose
of
a
friend
:
but
as
he
spake
of
Divine
truths
,
he
spake
of
them
in
the
certainty
of
the
Divine
Spirit
:
in
the
one
,
he
spake
in
the
certainty
of
truth
;
in
the
other
,
in
the
truth
of
affection
.
As
a
man
,
he
spake
in
the
truth
of
a
good
affection
he
bare
to
them
;
but
as
an
Apostle
he
spake
in
the
certainty
of
Divine
truth
.
And
you
must
know
this
,
that
God
as
he
used
the
Apostles
,
and
excellent
Holy
men
are
but
men
.
men
to
write
his
book
,
to
write
the
Word
of
God
,
to
be
his
Pen-men
,
yet
he
hindred
them
not
to
be
men
.
As
he
hinders
not
godly
men
to
be
men
,
but
at
once
they
may
be
Saints
,
and
men
;
so
Saint
Paul
as
a
good
man
desired
to
see
them
,
with
a
reservation
:
but
as
an
Apostle
he
was
guided
by
a
certain
infallible
assistance
of
Divine
truth
.
Nathan
,
as
he
was
a
man
gave
David
liberty
to
build
the
Temple
,
he
was
over-shot
in
it
something
:
but
then
he
goes
to
God
,
and
consults
with
him
,
whether
he
should
,
or
no
;
and
then
Nathan
gives
David
another
advice
.
So
the
Prophets
,
and
Apostles
,
as
men
they
might
be
alterable
without
sin
:
For
God
will
allow
men
to
be
men
,
and
subject
to
mistakes
.
For
Nescience
,
not
knowing
the
possibility
of
things
to
come
,
is
no
sin
in
man
;
Not
knowing
things
to
come
,
no
sin
.
because
it
is
an
unavoidable
infirmity
.
So
that
S.
Paul
as
his
usuall
manner
is
in
promising
things
to
come
,
things
of
that
nature
he
promiseth
them
under
reservation
,
and
permission
,
if
God
permit
,
if
God
will
:
and
he
doth
not
sin
,
though
he
be
frustrate
of
his
intention
.
It
is
not
the
onely
part
of
a
wise
man
to
divine
what
will
be
.
Saint
Paul
had
not
providence
to
see
whether
his
journey
should
be
crossed
or
no
:
but
out
of
a
Christian
intention
,
he
resolved
to
come
,
if
God
did
not
crosse
him
;
that
was
as
a
man
,
and
a
good
man
.
But
as
an
Apostle
his
doctrine
was
without
ifs
,
and
ands
,
without
exception
as
we
say
,
if
God
permit
,
&c.
No
,
(
saith
he
)
As
God
is
true
,
our
word
to
you
was
not
yea
,
and
nay
.
So
in
the
Difference
in
the
things
delivered
by
Apostles
as
Apostles
,
and
as
men
.
Apostles
we
must
consider
a
difference
of
Divine
truths
that
they
delivered
as
Apostles
,
from
those
things
that
they
purposed
as
men
,
and
as
holy
men
,
those
were
subject
to
be
crost
,
and
without
sin
too
.
For
God
will
have
men
to
be
men
,
that
is
,
variable
creatures
,
and
such
as
cannot
promise
themselves
for
the
time
to
come
any
certain
thing
.
It
is
Gods
prerogative
to
know
things
to
come
:
we
may
know
them
by
their
causes
,
we
may
know
when
there
will
be
an
eclipse
a
hundred
yeares
hence
:
but
to
know
what
weather
there
shall
be
,
as
we
may
know
the
eclipse
,
we
cannot
:
because
there
is
nothing
in
the
cause
;
I
say
,
God
will
have
men
to
be
men
.
S.
Paul
may
promise
holily
,
with
a
reservation
to
God
,
as
a
man
,
and
as
a
holy
man
,
and
without
sin
too
;
but
as
an
Apostle
in
his
doctrine
he
was
not
so
:
but
as
God
is
true
,
our
word
to
you
was
not
yea
,
and
nay
,
but
constant
as
God
himself
;
that
shall
suffice
to
satisfie
that
.
Therefore
S.
Paul
makes
the
difference
,
I
promised
to
come
,
but
I
did
not
:
but
as
God
is
true
,
our
word
to
you
was
not
yea
,
and
nay
.
Our
voyage
to
heaven
,
and
the
reference
we
have
to
a
better
life
stands
Our
journey
to
heaven
certain
.
not
on
uncertainties
,
as
the
things
here
in
this
world
.
Saint
Paul's
journey
to
Corinth
might
be
frustrate
;
but
S.
Paul
had
another
course
to
heaven
:
his
religious
course
stood
not
on
uncertainties
:
whatsoever
he
taught
in
a
Religious
course
,
it
was
yea
;
as
he
saith
in
the
next
Verse
,
Christ
the
Son
of
God
whom
we
preach
,
was
not
yea
,
and
nay
,
but
yea
;
that
is
,
infallibly
true
,
perpetually
true
,
necessarily
,
eternally
true
.
As
God
is
true
,
our
word
to
you
was
not
yea
,
and
nay
.
Saint
Paul
labours
to
stablish
them
therefore
in
a
good
conceit
of
his
Men
prone
to
censure
mens
callings
for
particular
actions
.
Ministery
;
and
that
made
him
indeed
so
much
decline
the
suspition
of
inconstancy
in
other
things
:
Because
carnal
men
are
prone
to
think
a
man
in
his
calling
,
even
a
Preacher
in
his
doctrine
to
be
unconstant
,
if
he
be
so
in
his
common
course
.
Saint
Paul
knew
their
corruption
was
such
,
that
from
a
suspition
of
lightnesse
in
his
carriage
and
common
course
,
they
would
rise
to
a
suspition
of
his
doctrine
:
therefore
he
was
so
curious
to
avoid
the
imputation
of
lightnesse
in
his
journey
;
because
he
would
avoid
any
imputation
of
lightnesse
in
his
doctrine
.
That
is
it
which
he
more
aimes
at
,
he
stands
not
on
the
imputation
of
lightnesse
in
his
journey
,
or
such
matters
;
but
he
knew
Saint
Paul's
care
to
fence
his
doctrine
from
suspition
.
the
corruption
of
men
is
such
,
that
if
a
man
fail
in
common
things
,
presently
they
think
he
is
so
in
his
calling
.
Full
of
false
surmises
,
and
suspitions
is
the
nature
of
man
;
and
as
a
man
is
once
;
they
gather
him
to
be
so
alway
:
therefore
he
deceiving
them
in
not
coming
,
they
might
think
he
would
do
so
at
other
times
too
;
that
makes
the
Apostle
labour
to
clear
himself
,
but
especially
his
doctrine
from
all
suspition
.
As
God
is
true
,
our
word
to
you
was
not
yea
,
and
nay
.
Here
is
a
truth
:
And
the
seal
of
it
.
His
averring
the
truth
is
this
,
Our
word
,
our
preaching
,
as
it
is
in
the
margin
:
Our
word
,
as
it
was
unfolded
,
it
was
not
yea
,
and
nay
,
it
was
not
uncertain
.
And
the
proof
,
and
seal
of
it
,
God
is
true
,
as
it
is
in
the
Original
,
which
is
made
up
in
the
English
tongue
,
As
God
is
true
,
it
is
in
our
translation
;
but
in
the
Original
it
is
,
God
is
true
,
and
as
he
is
true
and
constant
,
and
faithful
,
so
our
word
is
constant
,
and
faithfull
,
you
may
build
on
it
:
As
God
is
true
,
as
God
is
to
be
credited
,
and
believed
,
so
my
word
to
you
is
to
be
credited
as
yea
,
as
a
certain
doctrine
that
is
not
yea
,
and
nay
.
It
is
a
kind
of
an
oath
.
As
God
is
true
.
The
holy
Apostle
here
seales
it
with
an
oath
.
What
is
an
Oath
?
An
Oath
what
.
An
oath
is
a
Religious
calling
of
God
to
witnesse
,
or
to
be
a
Judge
in
doubtfull
things
.
It
is
in
doubtful
things
a
calling
of
God
to
be
a
witnesse
of
the
truth
we
speak
,
and
to
be
a
revenger
if
we
speak
not
true
.
It
is
to
call
God
to
witnesse
,
and
to
judge
,
to
makes
him
testis
,
&
vindex
.
S.
Paul
here
calls
God
to
witnesse
,
God
is
true
,
and
as
verily
as
he
is
true
,
our
Word
to
you
was
not
yea
,
and
nay
.
You
know
oathes
are
either
as
we
say
,
assertory
,
to
aver
a
thing
:
Or
promissorie
,
for
the
time
to
come
to
do
this
or
that
:
and
they
are
either
imposed
,
Kinds
of
oathes
.
or
voluntary
.
Now
this
is
an
assertorie
oath
,
not
a
promissorie
:
he
avers
,
and
avoucheth
peremptorily
,
that
as
God
is
true
,
his
Word
to
them
was
not
yea
,
and
nay
,
but
yea
.
And
it
was
a
voluntary
oath
:
for
no
body
exacted
it
of
him
;
but
he
saw
there
was
a
necessity
to
stablish
them
in
the
certainty
of
the
doctrine
he
taught
,
to
seal
it
with
an
oath
,
that
they
should
as
well
doubt
of
the
truth
of
God
,
as
of
his
doctrine
;
As
God
is
true
,
my
word
is
true
.
Jeremy
the
Prophet
hath
three
conditions
of
an
oath
,
Jer.
4.
〈◊〉
.
It
must
be
Conditions
of
an
oath
.
in
truth
,
in
righteousnesse
,
and
in
Judgment
.
In
truth
,
we
must
speak
,
and
swear
true
things
.
And
in
judgment
,
necessary
things
,
with
discretion
.
And
in
righteousnesse
.
Now
S.
Paul
observed
the
conditions
wondrous
well
here
.
For
S.
Paul
doth
it
in
a
true
matter
;
and
in
judgment
:
for
he
was
forced
to
it
.
An
oath
is
never
good
but
when
it
is
necessary
;
not
to
seal
up
every
idle
An
oath
not
good
,
unlesse
necessary
.
discourse
;
as
if
men
would
make
every
thing
they
say
to
be
as
true
as
an
oath
.
Indeed
the
life
of
a
man
should
be
an
oath
:
the
life
of
an
honest
man
is
an
oath
,
as
true
:
but
we
must
not
call
God
to
question
for
every
idle
impertinent
thing
;
S.
Paul
saw
it
necessary
to
call
God
to
witnesse
it
was
true
,
and
necessary
.
I
will
not
enter
into
a
large
discourse
of
an
oath
,
because
afterward
I
shall
have
better
occasion
to
speak
of
it
.
Onely
thus
much
at
this
time
:
S.
Paul
here
useth
it
,
he
thinks
it
to
be
necessary
,
to
establish
their
minds
the
better
in
his
Ministery
,
and
a
good
conceit
of
it
that
it
was
constant
.
God
is
true
,
our
word
to
you
was
not
yea
,
and
nay
.
Therefore
in
such
a
case
we
may
not
make
scruple
of
an
oath
;
If
it
be
Qualifications
of
an
oath
.
In
-
-
Charity
.
-
Piety
.
-
Necessity
.
In
Charity
,
in
matters
of
controversie
of
Civil
life
.
In
Piety
,
to
establish
matters
of
Religion
.
And
in
matters
of
Necessity
,
that
cannot
be
determined
otherwise
,
there
is
no
scruple
to
be
made
of
it
.
And
where
we
are
bid
not
to
swear
at
all
,
that
is
,
not
in
ordinary
course
,
or
not
to
swear
by
creatures
:
but
if
we
do
swear
,
it
is
a
part
of
Gods
service
,
What
meant
by
the
prohibition
not
to
swear
at
all
.
we
must
swear
by
him
.
And
indeed
it
is
a
service
of
God
,
and
to
good
purpose
,
when
Christians
swear
to
stablish
,
and
determine
truths
that
otherwise
are
doubtfull
,
They
were
doubtfull
of
S.
Paul's
doctrine
,
and
his
person
;
saith
he
,
To
put
you
out
of
doubt
of
the
truth
I
speak
to
you
,
I
dare
call
God
to
witnesse
,
it
is
true
,
and
sound
.
The
Apostle
doth
so
once
after
in
this
Chapter
,
therefore
I
reserve
the
further
handling
of
an
oath
to
verse
23.
because
the
word
there
is
more
infallible
,
I
call
God
to
record
upon
my
soul
,
&c.
The
next
thing
I
observe
hence
is
this
,
That
The
believing
that
Gods
Word
is
Gods
Word
,
and
is
certain
,
it
is
a
matter
of
Observ.
A
matter
of
consequence
to
believe
Gods
Word
is
certain
.
great
consequence
.
It
is
of
great
consequence
,
for
Gods
people
that
look
to
be
saved
,
to
be
stablished
in
their
opinion
,
and
judgment
of
Divine
truth
,
that
it
is
certain
,
and
not
flexible
and
mutable
,
according
to
our
wills
,
and
conceits
,
and
dispositions
,
but
is
yea
,
alway
the
same
,
as
God
himself
,
the
Authour
of
it
.
For
laying
this
for
a
ground
that
I
said
before
,
that
S.
Paul
takes
God
to
witnesse
,
he
would
not
enterpose
an
oath
,
but
in
a
matter
of
great
consequence
:
therefore
it
is
a
matter
of
great
consequence
to
be
setled
in
this
,
that
the
Scripture
is
Divine
truth
,
unalterable
,
and
unchangeable
.
An
oath
is
never
good
(
as
I
said
)
but
when
it
is
necessary
.
It
must
not
onely
be
in
truth
,
but
there
must
be
a
necessity
.
It
must
not
only
be
taken
in
righteousnesse
,
but
in
judgment
,
a
man
must
do
it
in
discretion
;
when
the
thing
is
not
determinable
any
other
way
:
Therefore
it
is
a
matter
of
great
consequence
,
that
men
take
the
Word
of
truth
not
to
be
as
the
Oracles
of
Apollo
,
and
of
the
Devill
,
true
one
way
,
and
false
another
.
The
Devil
would
escape
the
imputation
of
a
lie
,
though
he
be
a
liar
:
but
Gods
Oracles
be
Divine
,
they
be
yea
:
And
it
is
good
that
we
think
them
to
be
so
,
to
be
constant
,
undoubted
,
certain
,
and
unmovable
.
Therefore
the
Apostle
seales
it
with
an
oath
:
he
would
not
seal
a
slight
truth
by
an
oath
,
but
saith
he
,
As
God
is
true
,
our
word
to
you
was
not
yea
,
and
nay
,
&c.
And
Saint
Paul
saw
a
disposition
in
them
to
suspect
the
truth
of
God
,
as
indeed
we
are
proner
to
believe
the
lies
of
our
own
hearts
,
and
the
suggestions
of
Satan
,
and
the
counsell
of
Politicians
,
of
carnall
friends
,
then
to
believe
God
himself
.
Therefore
partly
for
the
indisposition
in
us
;
and
partly
for
the
great
exigence
,
and
necessity
of
the
thing
,
to
believe
that
Gods
Word
is
his
Word
,
that
it
is
truth
,
he
seales
it
with
an
oath
,
God
is
true
:
It
is
a
point
of
great
consequence
.
The
reason
is
,
God
can
have
no
service
else
,
and
we
can
have
no
comfort
.
Reason
.
We
cannot
else
resist
temptations
to
sin
.
If
we
do
not
believe
the
Word
of
God
to
be
undoubtedly
true
,
in
great
temptations
,
and
assaults
,
what
armour
of
proof
shall
we
have
?
we
can
have
no
comfort
,
nor
grace
:
For
sometimes
subtile
,
and
strong
temptations
to
evill
come
,
if
the
Word
of
God
be
not
more
undoubted
to
me
,
then
the
present
profit
,
or
pleasure
,
or
whatsoever
:
if
the
temptation
be
ready
,
and
I
be
not
built
on
,
and
settled
on
some
grounded
truth
that
I
know
to
be
true
as
God
is
true
;
when
the
temptation
is
strong
,
and
our
faith
weak
,
where
are
we
?
a
man
presently
yields
to
base
lusts
and
temptations
.
And
so
in
matter
of
danger
,
and
despair
;
when
a
man
is
tempted
to
despair
,
Or
to
despair
.
if
he
cannot
build
on
this
,
God
is
true
,
and
his
Word
is
as
true
as
himself
,
he
will
not
the
death
of
a
sinner
,
&c.
here
a
man
is
swallowed
up
.
It
is
no
matter
how
strong
the
foundation
be
,
if
the
building
on
that
foundation
be
weak
.
If
a
strong
man
stand
in
a
slippery
place
,
down
he
falls
;
if
a
man
stand
slippery
,
and
have
a
weak
standing
on
a
strong
place
,
on
a
strong
foundation
,
if
he
have
a
weak
building
on
a
strong
foundation
,
he
shall
soon
be
cast
off
.
So
,
the
Word
of
God
is
true
in
it self
:
but
if
we
be
not
perswaded
so
,
that
it
is
infallibly
true
,
that
it
is
alway
yea
,
we
shall
be
shaken
with
temptations
.
When
we
are
tempted
to
sin
,
the
temptation
is
present
,
we
are
sure
of
the
temptation
:
if
we
be
not
more
sure
of
somewhat
against
the
temptation
,
somewhat
out
of
the
Word
to
beat
back
the
darts
of
Satan
,
when
we
are
tempted
to
sin
,
and
to
despair
for
sin
,
down
we
go
:
and
therefore
it
is
a
matter
of
infinite
consequence
to
be
perswaded
of
Divine
truth
.
What
makes
many
as
they
are
in
courses
that
are
corrupt
in
their
callings
?
nothing
but
this
,
they
stagger
,
whether
it
be
true
or
no
that
there
Ground
of
going
on
in
sin
.
shall
be
a
Judgment
:
they
stagger
whether
it
be
true
or
no
that
the
Scripture
saith
:
if
they
were
perswaded
that
it
were
yea
,
as
true
as
God
is
in
heaven
,
as
true
as
they
have
soules
,
so
their
soules
must
be
called
to
Judgment
for
that
they
speak
,
and
do
;
would
they
do
as
they
do
?
Therefore
S.
Paul
stablisheth
them
by
an
oath
,
God
is
true
,
and
as
God
is
true
,
our
Word
to
you
was
not
yea
,
and
nay
.
Therefore
take
in
good
part
with
thankfulnesse
the
means
that
God
hath
ordained
to
strengthen
our
faith
,
and
assurance
of
the
Word
of
God
,
and
the
Use.
To
be
thankful
for
means
of
strengthening
faith
in
this
.
Promises
of
God
.
Therefore
he
hath
appointed
the
Sacrament
for
that
purpose
.
I
say
there
is
nothing
in
the
world
so
strengthened
as
the
soul
of
a
Christian
,
if
he
give
himself
to
Gods
truth
to
be
ruled
by
it
.
For
if
we
will
believe
God
,
we
have
his
promise
,
That
Whosoever
believes
in
Christ
shall
not
perish
,
but
have
everlasting
life
;
rich
promises
,
precious
promises
,
as
the
Scripture
calls
them
.
We
have
not
onely
promises
,
but
they
are
sealed
with
an
oath
:
Now
an
oath
is
an
unchangeable
thing
,
Heb.
9.
16.
we
have
promises
,
and
oath
,
that
we
might
have
strong
consolation
;
whatsoever
might
secure
man
we
have
.
Besides
his
oath
we
have
his
seal
,
his
Sacrament
.
It
was
his
love
to
condescend
to
make
any
Covenant
with
sinfull
creatures
,
that
upon
any
terms
he
would
give
them
life
everlasting
.
It
was
a
higher
degree
of
love
to
set
Christ
to
be
the
foundation
of
this
peace
,
and
of
this
Covenant
,
that
now
God
and
we
may
be
at
peace
with
satisfaction
to
Divine
Justice
,
that
he
is
the
foundation
of
the
peace
between
God
and
us
:
Now
God
may
be
mercifull
without
wrong
,
without
impeachment
to
his
Justice
;
that
is
a
higher
degree
of
mercy
,
to
enter
into
Covenant
,
and
to
give
Christ
to
be
the
foundation
of
all
.
And
then
it
is
a
higher
degree
then
that
to
secure
us
of
the
Covenant
that
Christ
is
ours
,
to
seal
the
Word
with
an
oath
,
and
with
the
Sacrament
which
is
the
seal
of
the
Covenant
;
what
could
God
do
more
?
What
a
horrible
sin
therefore
is
unbelief
,
that
we
should
tremble
at
,
to
call
Gods
love
,
and
truth
in
question
!
But
yet
we
are
prone
to
it
;
or
else
why
did
Christ
ordain
the
Sacrament
to
strengthen
and
stablish
our
faith
,
and
to
confirm
us
,
but
that
he
knew
our
propensenesse
to
unbelief
.
In
the
time
of
ease
and
prosperity
,
it
is
easie
to
think
,
God
is
merciful
,
and
Christ
died
;
but
in
the
time
of
temptation
,
all
is
little
enough
to
shore
and
prop
up
the
faith
of
a
drooping
Christian.
Therefore
God
out
of
heavenly
wisdome
,
and
love
to
us
hath
appointed
these
Ordinances
for
the
strengthening
of
our
faith
.
And
all
is
to
no
purpose
,
unlesse
our
faith
be
strong
in
the
Promises
;
as
Saint
Paul
takes
an
oath
,
to
build
them
on
the
Promises
he
taught
them
.
And
so
all
is
little
enough
,
oath
,
and
promises
,
and
seal
,
&c.
Therefore
we
should
with
all
reverence
attend
upon
Gods
Ordinances
,
for
the
strengthening
of
our
faith
.
But
to
come
to
the
words
themselves
.
As
God
is
true
,
our
word
to
you
was
not
yea
,
and
nay
.
Take
the
words
out
of
the
form
of
an
oath
,
and
the
Proposition
is
,
That
God
is
true
,
and
faithfull
.
Doctr.
God
is
true
,
and
faithful
.
In
this
link
of
the
sentence
,
God
is
true
;
First
it
is
true
that
God
is
,
he
is
truly
God
,
his
nature
is
true
,
his
properties
true
.
Likewise
God
is
true
and
faithfull
,
not
onely
in
his
nature
,
and
properties
,
but
in
his
free
decrees
,
in
the
things
that
freely
come
from
him
.
It
was
free
for
him
to
make
promises
of
salvation
,
or
no
,
as
it
was
free
for
him
to
make
a
world
,
or
no
,
and
whether
he
would
redeem
mankind
,
or
no
:
but
when
he
had
promised
,
except
he
should
deny
himself
,
and
his
truth
,
he
must
send
Christ
.
So
in
all
the
free
promises
of
forgivenesse
of
sins
,
and
life
everlasting
by
Christ
,
if
we
believe
in
him
,
we
say
they
are
certainly
true
,
because
God
that
is
true
hath
promised
:
God
is
true
in
his
Nature
,
and
true
in
his
free
Promises
,
and
threatnings
;
he
is
true
in
his
works
,
true
in
his
Word
,
every
way
true
.
He
is
true
in
his
nature
,
all
is
true
within
him
,
and
without
him
:
if
any
thing
could
change
him
from
within
,
he
were
not
himself
,
he
were
not
God
.
And
from
without
there
is
nothing
can
change
him
:
for
there
is
nothing
stronger
then
God
.
God
is
true
in
all
his
purposes
,
true
in
his
free
and
voluntary
decrees
.
It
was
free
for
him
to
decree
,
but
having
decreed
,
there
is
a
necessity
of
performing
;
it
is
of
the
necessity
of
his
nature
as
he
is
God
.
He
is
true
in
his
free
decrees
,
they
are
not
free
in
regard
of
the
event
,
but
in
regard
of
the
Original
,
as
I
said
;
he
might
have
made
a
world
at
the
first
,
or
no
,
and
have
redeemed
mankind
,
or
no
:
but
having
made
these
decrees
,
of
necessity
as
he
is
God
he
must
be
true
in
his
free
decrees
.
There
is
a
subordination
of
truths
,
whereof
one
is
the
cause
of
all
the
rest
.
Now
all
depends
upon
this
grand
truth
,
God
is
;
it
is
the
first
truth
that
ever
was
of
all
truths
in
the
world
,
in
heaven
and
earth
,
that
there
is
a
God
,
that
there
is
such
a
thing
,
such
an
excellency
as
God
,
the
Authour
of
all
things
in
nature
,
the
Authour
of
all
things
in
grace
,
and
glory
.
I
shall
not
need
to
prove
this
fundamental
truth
,
this
Truth
of
truths
,
that
God
is
:
It
infers
all
other
truths
.
For
grant
this
,
that
God
is
,
and
a
man
must
needs
grant
that
that
followes
upon
it
,
that
God
is
as
a
God
should
be
,
that
is
,
unchangeable
,
eternal
,
immutable
,
almighty
,
al-sufficient
,
and
all
the
blessed
attributes
,
that
he
is
the
authour
of
all
good
in
the
creature
,
that
must
needs
follow
,
God
is
the
first
truth
:
and
then
God
is
so
and
so
as
becomes
a
God
.
And
then
this
must
follow
in
the
next
place
,
that
he
is
a
God
immutable
,
and
unchangeable
,
he
must
be
so
in
all
the
manifestations
that
come
from
him
,
in
his
free
decrees
,
and
in
the
outward
manifestations
by
promises
,
and
threatnings
,
and
whatsoever
;
and
therefore
God
is
true
immutably
,
and
unchangeably
true
,
or
else
he
were
not
God
;
he
cannot
be
otherwise
and
be
God
.
A
man
may
say
of
a
man
,
he
is
a
liar
,
and
yet
he
may
be
a
man
:
a
man
may
be
a
man
,
and
a
good
man
,
and
yet
be
unconstant
,
and
changeable
,
because
he
is
a
creature
:
but
to
say
a
God
,
and
not
to
be
true
,
is
to
say
a
God
,
and
not
a
God
:
of
the
necessity
of
his
nature
he
God
true
out
of
necessity
of
his
nature
.
must
be
true
.
It
is
not
of
the
necessity
of
the
nature
of
man
to
be
true
,
he
may
be
a
man
,
and
be
a
liar
:
Every
man
is
a
liar
;
because
it
is
not
of
the
essence
of
man
to
be
true
:
but
God
is
true
out
of
the
necessity
of
nature
,
he
cannot
be
God
if
he
be
not
true
;
because
God
cannot
deny
himself
.
Man
is
changeable
,
because
he
is
a
creature
,
as
Damascen's
speech
is
,
All
things
created
are
mutable
,
and
man
as
a
creature
is
changeable
:
a
man
therefore
may
be
alterable
,
and
false
,
and
be
a
man
;
but
God
cannot
be
so
,
and
be
God
.
It
will
be
objected
,
that
God
hath
threatned
oft
,
and
hath
not
performed
:
as
we
see
in
the
Ninivetes
,
and
Hezekias
in
his
sicknesse
,
and
so
in
many
Object
.
others
.
But
the
answer
is
easie
,
God
is
true
in
all
these
:
for
Gods
Promises
that
come
from
his
truth
;
they
are
either
absolute
,
or
conditional
.
The
absolute
Answ.
Promises
absolute
,
or
conditional
.
are
those
that
have
nothing
annexed
to
them
,
but
shall
certainly
be
.
As
God
would
have
sent
Christ
without
all
conditions
,
Christ
should
have
come
without
all
peradventure
as
we
say
.
But
now
some
promises
have
conditions
annexed
to
them
:
if
a
Nation
repent
of
their
sins
,
God
will
repent
of
the
evill
he
hath
threatned
,
as
it
is
in
Jeremy
.
Now
those
threatenings
that
are
on
condition
of
repentance
,
if
the
condition
be
performed
,
the
sentence
is
reversed
.
All
the
Promises
are
made
with
exception
of
the
Crosse
,
all
must
suffer
before
they
come
to
heaven
,
and
be
glorified
:
Now
all
the
Promises
with
the
exception
of
the
Crosse
are
conditional
.
So
God
is
true
both
in
his
absolute
Promises
that
are
made
without
condition
,
and
he
is
true
in
his
conditional
Promises
;
because
where
he
performs
the
condition
,
he
will
perform
likewise
that
that
is
tied
to
the
condition
:
he
changeth
his
sentence
sometimes
,
and
his
threatening
,
but
not
his
decree
:
for
his
purpose
and
decree
is
to
forgive
and
reverse
the
sentence
,
if
we
repent
.
I
say
,
it
is
a
clear
truth
,
that
God
is
true
,
unchangeably
,
and
immutably
true
.
And
it
is
the
prime
truth
of
all
truths
,
that
God
is
,
and
God
is
true
.
As
we
say
of
the
heavens
,
unlesse
the
heavens
were
moved
,
there
would
be
That
God
is
,
and
is
true
,
the
prime
truth
.
no
motion
in
the
earth
:
For
if
the
Sun
had
not
a
motion
in
the
Zodiack
up
and
down
,
where
were
Summer
and
Winter
?
If
he
had
not
his
course
,
where
were
night
and
day
?
The
vicissitude
and
entercourse
of
all
earthly
things
?
If
the
heavenly
motion
were
not
,
nisi
moverentur
,
&c.
if
those
did
not
move
,
we
could
not
move
,
because
we
depend
upon
that
.
So
unlesse
it
were
true
,
that
God
were
,
there
is
a
God
,
and
God
is
unchangeably
true
,
there
would
be
nothing
true
in
the
world
:
for
all
truth
is
therefore
true
,
because
it
is
answerable
to
that
exemplar
truth
that
is
true
in
God
,
answerable
to
Gods
conceit
,
and
decree
of
things
.
This
I
observe
the
rather
,
because
it
is
a
fundamental
thing
:
it
doth
wondrously
stablish
our
faith
in
Divine
truths
,
when
we
know
it
comes
from
God
that
is
true
.
If
we
would
seek
for
evidences
of
our
faith
,
then
we
must
go
within
us
,
and
see
what
love
,
and
what
hope
,
what
combat
between
Evidences
of
faith
in
us
,
ground
of
it
out
of
us
.
the
flesh
and
spirit
there
is
;
but
if
we
look
for
any
thing
to
stablish
our
faith
,
go
out
of
us
,
consider
the
unchangeable
truth
of
God
,
whose
truth
it
is
.
God
as
God
creating
a
reasonable
creature
,
he
must
give
him
some
revealed
truth
,
he
could
not
be
worshipped
else
.
How
must
we
know
this
revealed
truth
whereby
he
will
be
worshipped
by
the
reasonable
creature
?
(
for
no
man
will
be
served
by
his
servant
as
he
pleaseth
)
how
shll
we
know
these
certain
truths
?
because
they
come
from
his
nature
.
God
is
true
;
and
as
God
is
true
:
so
our
word
to
you
was
not
you
,
and
way
,
that
is
,
it
was
true
.
There
is
the
same
ground
of
the
certainty
of
Evangelicall
truth
as
there
is
of
God
himself
to
be
true
.
To
add
a
little
further
in
the
Point
,
consider
the
truth
of
God
every
way
,
the
faithfulnesse
of
God
,
as
it
signifies
in
the
originall
,
as
God
is
faithful
.
Consider
what
relations
God
hath
put
upon
him
in
his
divine
truth
,
how
he
will
be
thought
on
.
And
then
bring
those
relations
to
his
nature
:
for
there
we
must
pitch
at
last
.
What
is
he
to
us
?
and
how
hath
he
revealed
himself
to
us
?
Thus
and
thus
.
What
is
he
in
his
nature
?
So
,
and
so
:
and
there
we
must
rest
.
For
instance
,
The
Lord
hath
made
many
promises
,
who
is
it
that
hath
made
them
?
he
that
is
true
,
and
unchangably
true
:
there
the
soul
rests
in
the
nature
of
God
.
But
what
relations
hath
he
put
upon
him
?
he
is
a
God
,
and
a
Lord
,
and
a
Judge
,
and
a
Father
,
&c.
The
relations
of
God
to
us
comfortable
from
his
truth
.
Now
as
he
is
God
,
he
is
true
,
therefore
he
will
do
all
things
that
a
true
God
should
doe
;
he
will
uphold
his
creature
:
while
he
will
have
his
creature
continue
,
he
will
give
it
life
,
and
being
,
and
motion
.
And
as
a
Lord
he
will
do
with
his
own
what
he
list
,
and
it
is
not
for
us
to
contend
with
him
why
he
will
do
this
or
that
,
why
he
makes
one
rich
,
and
another
poore
.
He
is
Lord
of
all
,
and
a
true
Lord
;
therefore
we
must
give
authority
to
this
true
Lord
.
And
then
as
he
is
a
Judge
,
he
corrects
men
for
sin
,
and
rewards
them
for
the
good
they
do
.
As
a
Judge
,
sometime
he
punisheth
them
inwardly
in
conscience
,
sometimes
outwardly
.
All
the
good
we
have
is
from
this
,
that
he
is
a
faithful
,
and
true
God
;
therefore
there
we
must
rest
.
He
is
a
true
Judge
,
he
rewards
every
man
according
to
his
works
,
whether
they
be
good
or
evill
.
And
so
in
the
relation
of
a
Father
,
he
is
a
true
Father
,
he
corrects
when
time
serves
,
he
rewards
and
encourageth
when
time
serves
,
he
gives
an
inheritance
to
his
Children
,
and
hath
pity
and
compassion
on
his
Children
when
time
serves
;
He
is
a
true
Father
.
Other
fathers
do
this
and
that
out
of
passion
,
not
out
of
truth
and
goodnesse
:
but
he
doth
.
So
when
we
consider
God
in
his
relations
,
consider
of
the
attribute
of
his
truth
.
All
truth
,
in
his
Word
comes
from
this
,
God
is
true
.
This
truth
is
sealed
by
this
,
that
our
truth
to
you
,
our
word
to
you
was
not
yea
,
and
nay
,
uncertain
:
Gods
truth
is
not
uncertain
and
variable
.
There
is
no
shadow
of
change
in
him
,
and
his
Word
is
like
himself
.
We
say
usually
in
the
word
of
an
honest
man
,
and
that
is
something
,
In
verbum
S●…rdotis
,
in
the
word
of
a
Priest
,
it
was
accounted
in
former
times
a
great
matter
:
it
should
be
so
indeed
.
In
the
word
of
a
King
is
a
great
matter
.
But
when
God
saith
in
the
Word
of
a
God
.
The
Word
of
the
Lord
hath
spoken
so
,
It
is
not
yea
,
and
nay
,
it
was
not
flexible
,
and
doubtful
,
because
it
is
the
Word
of
him
that
hath
the
command
of
all
that
he
saith
,
it
is
his
Word
that
is
Lord
of
Heaven
,
and
Earth
.
Now
when
he
that
saith
a
thing
is
the
Lord
of
Heaven
and
Earth
,
he
is
Lord
of
his
own
Word
,
therefore
what
he
saith
is
not
yea
,
and
nay
,
uncertain
:
for
he
can
make
good
what
he
saith
.
There
is
the
same
ground
of
Evangelicall
truth
,
as
there
is
of
God
himself
to
be
true
.
I
will
speak
no
more
in
the
unfolding
of
the
Point
,
it
is
plain
that
God
is
true
.
Is
this
true
,
that
God
is
true
,
that
he
is
truth
it self
?
then
many
things
issue
from
hence
:
It
is
a
ground
of
many
other
truths
:
It
was
the
ground
of
all
the
Uses
that
S.
Paul
makes
of
the
Word
of
God
,
it
is
profitable
every
way
.
I
will
name
some
principall
,
to
avoid
multiplicity
in
a
plain
Point
.
God
is
true
,
and
his
Word
is
true
;
hereupon
the
threatenings
of
God
Use
1.
Gods
threatenings
true
.
must
needs
be
true
,
even
as
true
as
God
himself
.
If
this
be
so
,
then
unlesse
we
will
make
another
Scripture
,
another
Word
,
this
Word
is
yea
.
That
Word
that
threatens
sin
,
that
Idolaters
,
and
covetous
,
and
wantons
shall
never
enter
into
the
Kingdome
of
heaven
,
(
Be
not
deceived
,
saith
the
Apostle
,
)
that
Word
is
yea
,
it
is
true
.
God
is
true
:
this
must
follow
therefore
,
that
whatsoever
he
saith
is
true
;
therefore
his
threatenings
are
true
.
It
is
a
truth
that
hath
influence
into
all
other
truths
whatsoever
,
that
which
is
prefixed
here
by
S.
Paul
,
not
onely
as
an
oath
,
As
Gad
is
true
,
so
his
Word
is
not
yea
,
and
nay
,
but
certain
:
but
I
say
it
hath
influence
into
all
other
truths
whatsoever
;
threatnings
,
promises
,
directions
,
all
are
therefore
true
,
because
God
is
true
.
Therefore
those
that
shuffle
off
the
threatnings
,
and
think
they
shall
do
well
,
and
blesse
themselves
,
Gods
wrath
shall
smoak
against
them
:
for
God
must
alter
his
nature
,
and
his
Word
must
be
altered
,
or
else
his
judgments
must
stick
on
them
to
death
and
damnation
without
repentance
.
If
God
should
not
be
avenged
on
ordinary
swearers
,
and
blasphemers
;
if
adulterers
should
live
in
such
sins
,
and
ever
come
to
heaven
,
they
must
have
another
God
,
and
another
Word
of
God
;
this
hath
said
,
they
shall
not
enter
into
heaven
that
live
in
these
sins
.
If
it
be
true
as
God
is
true
,
what
horrible
Atheisme
is
in
the
hearts
of
men
,
to
think
that
God
will
change
his
nature
,
though
they
do
not
change
their
course
,
and
that
the
Word
of
God
shall
alter
,
though
they
will
not
alter
?
what
hope
can
prophane
blasphemous
persons
have
that
make
but
a
trifle
of
swearing
,
when
God
hath
said
they
shall
not
go
unpunished
?
and
those
that
live
in
a
filthy
course
,
when
God
hath
said
,
Whor
emongers
and
adulterers
God
will
judge
?
without
horrible
atheisme
how
can
these
men
hope
for
favour
from
God
,
when
he
hath
sealed
his
Word
with
this
,
that
as
he
is
true
,
and
truth
it self
,
his
Word
is
true
,
they
shall
never
enter
into
heaven
?
So
again
,
if
this
be
true
,
that
God
is
true
,
and
his
Word
thereupon
is
not
yea
,
and
nay
,
it
serves
to
comfort
us
,
many
wayes
.
Use
2.
Comfort
.
When
we
are
oppressed
in
the
sense
of
sin
,
If
we
confesse
our
sins
,
he
is
merciful
to
forgive
our
sins
:
he
that
is
true
hath
said
it
,
whose
Word
is
not
yea
,
and
nay
,
but
yea
,
trust
to
it
.
If
we
doubt
of
perseverance
for
the
time
to
come
:
he
that
hath
begun
a
good
work
,
will
perfect
it
to
the
day
of
the
Lord
.
He
is
yea
,
and
his
Word
is
yea
;
he
is
true
,
and
his
Word
is
true
.
Again
,
hence
for
our
judgment
we
learn
this
truth
,
That
the
Word
of
God
hath
the
same
ground
of
truth
as
God
himself
,
therefore
it
is
the
Judge
Use
3.
Gods
Word
Judge
of
all
Controversies
.
of
all
Controversies
:
of
all
things
questionable
in
Religion
,
the
Word
of
God
is
Judge
;
because
it
is
not
yea
,
and
nay
,
but
yea
,
and
it
is
true
,
as
God
is
true
.
And
it
is
Judge
of
this
controversie
too
,
whether
it
be
the
Word
of
God
?
The
question
between
the
Papists
and
us
is
,
whether
the
Epistles
,
and
the
Prophets
be
the
Word
of
God
,
or
no
?
whether
is
it
or
no
?
I
answer
,
from
Apostolical
testimony
,
S.
Paul
saith
,
As
God
is
true
,
his
Word
is
true
,
the
true
Word
of
God
;
and
All
Scripture
is
given
by
inspiration
.
The
Word
of
God
therefore
is
the
Judge
of
all
Divine
truths
;
because
it
is
most
certain
,
even
as
certain
as
God
himself
.
What
are
the
properties
of
a
chief
Judge
?
Properties
of
a
Judge
.
He
must
be
true
without
errour
:
authentical
without
appeal
,
such
as
can
from
himself
without
a
higher
determine
.
He
must
be
infallible
without
perill
of
errour
.
All
these
belong
to
Gods
truth
.
It
is
yea
,
it
is
true
without
errour
,
it
is
alway
yea
.
And
then
it
is
authenticall
;
there
is
nothing
higher
but
God
himself
,
whose
Word
it
is
;
and
it
hath
the
same
authority
that
himself
hath
,
As
God
is
true
,
so
it
is
true
.
It
is
authenticall
without
all
appeal
,
we
cannot
go
higher
then
God
himself
in
his
Word
.
We
cannot
call
God
,
or
Christ
from
heaven
,
;
he
hath
left
us
his
Word
,
and
therefore
it
is
to
be
credited
of
it self
.
And
it
is
infallibly
true
without
danger
of
errour
,
one
depends
upon
another
,
As
God
is
true
,
so
our
Word
is
true
.
If
God
be
true
infallibly
,
this
issues
by
consequence
,
that
the
Scripture
is
the
Judge
,
and
infallibly
true
without
danger
of
errour
.
Hence
we
may
know
what
to
judge
of
that
Romish
assertion
.
There
are
No
other
Judge
alway
yea
.
no
other
Judges
in
the
world
can
be
said
to
be
yea
alway
.
Councels
are
not
alway
yea
,
they
are
yea
,
and
nay
;
what
one
Councell
hath
set
down
,
another
hath
reversed
.
In
the
Councel
of
Basile
the
Pope
was
above
the
Councel
.
In
another
Councel
,
that
is
above
the
Pope
.
So
one
Popes
decrees
thwart
another
.
The
Popes
are
yea
,
and
nay
,
and
not
yea
;
for
many
hundred
years
they
laboured
to
crosse
and
thwart
one
another
.
So
Councels
,
and
Popes
are
yea
,
and
nay
,
and
not
alway
yea
.
Traditions
of
the
Fathers
are
yea
,
and
nay
,
and
not
alway
yea
;
they
thwart
themselves
.
S.
Austin
the
best
of
the
Fathers
,
to
whom
the
Church
is
most
chiefly
beholding
of
all
the
rest
,
he
was
yea
,
and
nay
.
Doth
he
not
retract
?
He
wrote
a
book
of
Retractations
of
his
former
opinions
,
then
he
was
yea
,
and
nay
,
and
yet
a
holy
man
.
That
which
is
the
Judge
of
controversies
must
be
yea
,
that
is
,
infallibly
true
,
authentically
true
,
that
there
be
not
a
higher
.
From
all
others
,
from
Fathers
,
and
Councels
,
there
may
be
appeal
to
Scripture
;
but
from
Scripture
to
none
:
because
it
is
the
Voice
,
and
Word
of
God
.
All
things
else
are
yea
,
and
nay
,
they
are
changeable
,
and
they
may
be
so
without
prejudice
to
the
being
of
them
.
A
Councell
may
be
a
good
Councel
,
and
unconstant
in
many
things
.
Fathers
may
be
holy
Fathers
,
and
uncertain
:
it
is
onely
the
prerogative
of
God
to
be
infallible
like
himself
,
unchangeable
in
his
nature
,
and
his
Word
is
like
himself
.
Hence
likewise
issues
this
,
That
whatsoever
agrees
not
with
the
Word
of
Use
4.
What
agrees
not
with
Gods
Word
,
is
false
.
God
which
is
not
yea
,
and
nay
,
is
false
and
naught
;
Therefore
those
opinions
of
the
Church
of
Rome
,
that
say
they
cannot
erre
,
if
they
be
not
yea
with
this
yea
,
then
they
are
not
yea
:
for
onely
the
Word
of
God
is
not
yea
,
and
nay
,
but
onely
yea
;
that
is
,
onely
certain
,
and
true
.
All
other
Religions
that
are
not
Divine
,
are
yea
,
and
nay
.
Popery
is
not
grounded
upon
the
Word
of
God
,
because
it
is
yea
,
and
nay
,
that
is
,
it
is
uncertain
.
See
how
they
crosse
many
wayes
this
Word
of
God
that
is
alwayes
yea
,
and
true
as
Popery
crosseth
the
Word
of
God
.
God
himself
is
true
.
Is
it
yea
,
that
they
saw
no
Image
of
God
,
and
therefore
they
must
make
and
worship
no
Image
?
Nay
,
saith
the
Church
of
Rome
,
they
have
a
nay
for
this
yea
;
they
will
make
Images
,
and
worship
them
,
the
Image
of
Mary
,
and
other
Saints
.
Yea
,
(
saith
the
Scripture
)
drink
ye
all
of
this
:
Nay
,
(
saith
the
Church
of
Rome
)
they
have
a
nay
for
this
yea
,
only
the
Priest
must
drink
the
wine
.
Let
the
Word
dwell
plenteously
in
you
,
is
the
yea
of
Scripture
.
The
Church
of
Rome
hath
a
nay
for
this
yea
,
it
is
dangerous
for
the
people
to
read
the
Scripture
,
and
therefore
they
are
forbidden
it
.
We
must
pray
with
the
understanding
as
well
as
with
a
good
affection
,
1
Cor.
14.
that
is
,
we
must
know
how
we
pray
;
it
is
proved
at
large
excellently
.
Nay
,
understand
,
or
not
understand
,
so
the
intention
be
good
,
(
saith
Rome
)
pray
in
Latine
,
or
howsoever
,
there
is
their
nay
to
this
yea
.
Let
every
soul
be
subject
to
the
higher
Powers
,
is
the
yea
of
Gods
Book
,
therefore
the
soules
of
the
Clergy
,
and
whosoever
:
The
Church
of
Rome
hath
a
nay
for
this
yea
,
therefore
their
doctrine
is
bad
:
for
only
God
is
true
,
and
his
Word
is
only
not
yea
,
and
nay
,
but
alway
yea
,
infallible
;
therefore
that
which
is
contrary
to
it
must
needs
be
false
.
If
onely
yea
be
true
,
then
that
which
is
contrary
to
it
must
needs
be
false
.
And
likewise
again
,
if
Gods
Word
be
not
yea
,
and
nay
,
that
is
,
not
unconstant
,
Popery
contradicts
it self
.
then
whatsoever
is
unconstant
,
and
thwarts
it self
in
contradictions
,
is
not
Gods
Word
.
Popery
is
full
of
inconstancy
,
full
of
contradictions
to
it self
.
First
,
besides
inconstancy
,
and
uncertainty
,
it
is
full
of
contradictions
,
it
is
yea
,
and
nay
:
for
a
body
to
be
in
many
places
at
once
,
and
yet
a
true
body
;
to
be
in
a
hundred
,
in
a
million
of
places
at
once
,
as
they
would
have
Christs
body
to
be
in
the
Sacrament
,
here
is
to
be
,
and
not
to
be
;
a
body
,
and
no
body
,
for
it
hath
not
the
properties
and
quantity
of
a
body
:
for
a
body
can
be
but
in
one
place
at
one
time
;
here
is
yea
,
and
nay
.
For
Christ
to
be
a
perfect
Redeemer
,
and
yet
notwithstanding
to
need
the
help
of
other
Mediatours
and
Intercessours
,
here
is
yea
,
and
nay
:
it
is
a
contradiction
.
That
the
Church
of
Rome
is
the
Catholike
Church
:
if
it
be
Roman
,
it
is
not
Catholike
:
The
universal
Catholick
Roman
Church
,
it
is
as
much
as
the
universal
particular
Church
:
it
is
a
contradiction
,
one
thing
overturnes
another
.
The
sacrifice
of
the
Masse
,
an
unbloody
sacrifice
:
a
sacrifice
is
the
killing
of
a
thing
that
was
alive
;
a
sacrifice
is
with
blood
:
the
offering
of
Christ
in
the
bread
,
is
an
unbloody
sacrifice
:
a
sacrifice
,
and
not
a
sacrifice
:
here
is
yea
,
and
nay
,
a
contradiction
.
So
that
besides
their
thwarting
of
Scripture
,
they
thwart
,
and
contradict
themselves
in
their
fundamentall
points
,
they
are
yea
,
and
nay
.
And
then
they
are
full
of
uncertainties
,
they
are
not
undoubtedly
yea
.
There
is
no
Papist
in
the
world
would
end
his
dayes
so
,
if
he
be
not
Popery
full
of
uncertainties
.
drunk
,
if
he
be
advised
,
if
he
be
not
surprized
with
passion
,
if
he
do
not
forget
himself
.
Come
to
a
Papist
,
and
ask
him
,
what
?
are
the
main
points
of
Popery
that
you
believe
,
alwayes
yea
?
Can
you
say
when
you
confesse
your
sins
,
that
you
confesse
all
?
No
;
can
you
then
say
then
you
have
a
perfect
absolution
,
that
depends
upon
your
confession
?
No
,
it
is
an
uncertain
thing
.
What
an
absutd
thing
is
Popish
Religion
?
it
wracks
the
conscience
of
people
.
Can
you
say
that
the
Priest
intends
consecration
in
these
words
,
This
is
my
body
?
No
:
and
if
the
Priests
intention
be
not
there
,
then
Christ
is
not
there
,
and
then
you
are
Idolaters
.
Can
you
tell
certainly
that
Transubstantiation
depends
upon
his
consecration
?
No
,
how
full
of
uncertainties
,
and
contradictions
is
Popery
?
you
cannot
say
the
Points
of
Popery
are
alwaies
yea
.
Perhaps
they
are
yea
in
life
,
but
are
they
yea
in
death
?
It
is
yea
in
life
,
that
they
merit
salvation
by
works
,
but
is
it
yea
in
death
?
No
;
Bellarmine
disclaimes
it
,
It
is
safe
not
to
trust
in
our
own
merits
for
danger
of
vain-glory
,
&c.
but
to
trust
onely
in
the
mercy
of
God
in
Christ
.
So
their
doctrine
,
it
is
yea
in
life
,
to
sin
by
,
to
live
riotously
by
,
but
then
it
is
nay
in
death
,
they
reverse
it
if
they
belong
to
God
:
they
disclaim
their
works
,
and
other
things
,
and
cleave
onely
to
Christ
,
and
there
is
hope
of
them
that
have
grace
truly
to
do
so
.
So
their
doctrine
is
not
yea
,
that
in
life
and
death
they
can
stick
to
.
To
go
on
a
little
further
,
to
lay
open
the
grossenesse
of
their
tenents
,
and
the
danger
of
their
Religion
.
(
We
are
better
bottomed
then
they
are
,
which
make
the
Word
of
God
our
rule
,
and
ground
,
that
is
not
yea
,
and
nay
,
but
yea
.
)
The
Canonization
of
Saints
.
The
Pope
,
he
makes
Garnet
a
Traytor
,
and
Thomas
of
Becket
,
Saints
:
how
can
he
know
that
these
were
Saints
that
he
Canonizeth
?
he
that
makes
a
Saint
must
know
the
hearts
of
men
,
and
search
the
heart
;
for
the
truth
of
grace
is
there
:
now
it
is
the
priviledge
of
God
to
know
the
heart
:
So
that
Popery
is
full
of
uncertainties
,
and
pitifull
perplexities
.
Indeed
they
maintain
the
doctrine
of
doubting
,
that
we
must
doubt
;
as
if
our
nature
were
not
sufficiently
prone
to
doubt
,
but
we
must
get
arguments
to
make
us
doubt
:
as
if
it
were
needful
to
have
infirmities
to
stablish
grace
in
us
.
Alas
,
we
are
too
prone
to
doubt
,
and
the
Devil
is
ready
to
make
us
stagger
in
the
time
of
temptation
.
Again
,
the
Invocation
of
Saints
it
is
a
Point
wondrous
full
of
uncertainties
:
Can
they
know
and
say
certainly
that
the
Saints
hear
them
?
They
cannot
know
that
one
Saint
having
a
finite
power
should
hear
a
hundred
Petitions
at
once
.
A
finite
creature
hath
but
a
finite
power
to
hear
one
thing
at
one
time
distinctly
:
how
can
they
be
perswaded
that
a
finite
Saint
in
heaven
at
one
time
distinctly
should
hear
many
thousands
that
put
up
their
Petitions
at
once
?
Can
a
man
that
is
but
a
capable
creature
though
glorified
,
as
Peter
,
or
Mary
,
&c.
distinctly
consider
a
thousand
Petitions
that
are
made
?
they
cannot
:
how
then
can
they
think
that
a
certain
truth
,
the
Invocation
of
Saints
.
The
main
ground
of
all
their
Religion
is
yea
,
and
nay
;
the
Pillar
of
it
,
what
is
that
?
The
infallible
judgment
of
the
Pope
:
but
how
can
they
tell
when
he
speaks
ex
Cathedra
?
for
9.
or
10.
exceptions
,
and
tricks
they
have
,
when
he
speaks
to
be
built
on
,
and
when
not
;
how
can
poor
soules
know
when
he
speaks
so
,
that
the
people
may
infallibly
build
on
his
judgment
?
Because
many
times
he
is
an
illiterate
man
that
knowes
nothing
in
Divine
things
wherein
he
is
to
judge
.
So
the
very
foundation
of
Popery
is
yea
,
and
nay
,
that
is
a
most
uncertain
thing
.
And
then
the
ground
of
that
,
that
he
is
the
Successour
of
Peter
;
there
is
no
place
of
Scripture
for
it
,
neither
dare
they
bring
any
:
It
is
but
a
Tradition
.
It
is
somewhat
uncertain
whether
ever
Peter
were
at
Rome
:
that
he
was
Bishop
there
,
is
more
uncertain
:
but
that
the
Pope
should
be
his
Successour
,
is
most
uncertain
and
impossible
of
all
.
So
indeed
,
the
Religion
of
Popery
is
a
rack
to
conscience
,
especially
to
conscience
that
is
awaked
and
knowes
what
Religion
means
at
all
.
Why
is
it
a
rack
to
them
?
There
is
no
certainty
in
it
,
in
the
main
Tenents
of
it
.
It
is
not
onely
contrary
to
Gods
yea
,
but
it
is
yea
,
and
nay
,
uncertain
in
it self
.
Now
here
the
Apostle
he
frees
his
preaching
from
this
imputation
,
Our
Word
to
you
was
not
yea
,
and
nay
:
and
he
calls
God
to
record
,
God
is
true
,
and
as
he
is
true
,
my
Word
to
you
was
not
yea
,
and
nay
,
but
was
certainly
yea
.
Thus
you
see
what
use
we
are
to
make
of
it
for
confutation
,
and
conviction
of
our
own
judgments
.
It
may
be
moved
by
some
perhaps
;
How
doth
it
appear
,
how
shall
we
Quest.
How
to
know
the
Word
to
be
true
.
know
,
by
what
arguments
that
it
is
yea
,
and
not
yea
,
and
nay
?
I
answer
:
The
testimony
of
S.
Paul
here
is
,
that
it
is
so
,
and
his
appeal
to
God
with
an
asseveration
,
As
God
is
true
.
Answ.
But
our
own
experience
doth
tell
us
,
that
the
Word
of
God
is
certain
,
1.
and
true
,
if
we
belong
to
God
:
for
we
stand
convict
in
judgment
by
many
2.
arguments
,
which
I
will
not
now
repeat
.
But
how
shall
any
man
certainly
know
it
is
yea
?
the
Word
is
the
undoubted
Word
of
God
,
unchangeable
wheresoever
it
is
.
Quest.
In
a
word
,
you
may
know
it
is
so
,
he
thinks
it
is
so
,
if
he
yield
obedience
to
it
as
to
such
a
Word
,
absolute
obedience
to
Gods
truth
without
questioning
;
Answ.
when
once
a
thing
is
clear
to
be
agreeable
to
Gods
truth
,
he
yields
obedience
to
it
,
then
it
is
yea
.
If
it
be
a
duty
he
must
do
it
:
if
it
be
a
threatning
,
he
must
avoid
it
by
repentance
:
if
it
be
a
promise
,
he
must
believe
it
:
this
is
absolute
obedience
.
Likewise
reverence
in
hearing
it
,
as
Cornelius
did
,
Act.
10.
To
hear
it
as
the
Word
of
God
;
To
tremble
at
the
Word
of
God
,
as
it
is
,
Esay
66.
To
tremble
at
it
as
men
do
at
thunder
.
The
thunder
is
said
to
be
the
voice
of
God
.
The
voice
of
God
shakes
the
Cedars
of
Lebanon
:
so
it
is
with
the
voice
of
Gods
Word
:
Shall
the
Lion
roar
,
and
the
beasts
of
the
Forrest
not
tremble
?
Shall
God
threaten
for
sins
that
we
are
obnoxious
to
,
and
shall
we
not
tremble
at
his
threatenings
?
Therefore
howsoever
we
hear
it
as
if
it
were
yea
,
and
nay
,
yet
it
is
yea
:
therefore
let
us
not
think
to
go
on
in
sin
,
and
escape
,
and
do
well
enough
.
No
,
it
will
not
be
so
:
he
that
thinks
it
is
the
Word
of
God
,
he
trembles
at
his
Word
,
and
hath
answerable
affections
to
all
the
parts
of
Gods
Word
.
If
God
direct
,
he
followes
;
if
God
threaten
,
he
trembles
:
if
he
promise
,
he
believes
:
if
he
command
,
he
obeyes
:
he
hath
a
pliable
disposition
to
every
passage
of
Divine
truth
,
or
else
we
do
not
believe
it
.
What
shall
we
say
then
of
those
that
come
not
so
far
as
the
Heathen
man
did
?
We
know
Felix
when
he
heard
of
justice
,
and
temperance
,
and
judgment
to
come
,
he
trembled
.
When
he
heard
of
things
that
he
was
loath
to
hear
,
that
he
should
be
called
to
a
reckoning
for
the
course
of
his
life
,
he
trembled
and
quaked
.
If
we
hear
these
things
,
and
live
in
a
course
perhaps
worse
then
he
,
and
do
not
tremble
,
where
is
our
faith
,
that
the
Word
of
God
is
yea
,
that
it
is
undoubtedly
true
?
Let
us
therefore
examine
our selves
what
power
and
efficacy
the
Word
hath
;
it
is
a
Word
that
changeth
,
and
altereth
the
whole
man
,
it
transforms
the
whole
man
.
It
is
a
Word
of
life
:
if
we
find
it
hath
so
altered
,
and
changed
us
,
we
can
from
experience
say
it
is
yea
.
And
likewise
from
particular
Promises
,
if
we
observe
Gods
Promises
made
good
to
us
,
if
we
find
peace
of
conscience
upon
the
confession
of
our
sins
,
we
can
say
Gods
Word
is
yea
.
If
upon
the
committing
of
sin
we
find
God
punishing
,
and
correcting
us
,
we
can
say
Gods
Word
is
yea
;
and
it
is
a
bitter
thing
to
offend
God
.
I
find
carefulnesse
is
the
best
course
to
please
God
,
he
finds
me
out
in
my
sins
,
and
it
is
a
bitter
thing
to
offend
God
:
This
is
the
best
way
to
say
in
truth
without
hypocrisie
,
that
Gods
Word
is
not
yea
,
and
nay
,
but
yea
.
Thus
we
see
this
truth
,
that
God
is
true
,
and
what
followes
thence
,
his
Word
is
true
as
himself
,
and
not
inconstant
,
yea
,
and
nay
.
Besides
all
this
To
yield
obedience
to
Gods
Word
.
that
I
have
said
,
Let
us
make
this
Use
of
it
,
not
to
think
Gods
Word
to
be
too
good
to
be
true
,
but
yield
obedience
to
it
:
yield
the
obedience
of
faith
to
it
in
the
Promises
.
Here
is
a
foundation
for
faith
:
the
foundation
of
faith
is
without
us
;
the
evidences
of
faith
are
within
us
,
by
love
,
by
purging
our
hearts
,
and
stirring
us
up
to
pray
,
&c.
but
the
foundation
is
out
of
our selves
:
here
is
a
foundation
,
and
pillar
for
faith
to
lean
on
;
God
is
true
,
and
his
Word
is
true
,
and
not
yea
,
and
nay
,
it
is
eternally
true
.
Therefore
apply
all
the
Promises
in
the
Old
,
and
New
Testament
to
thy self
.
It
was
not
yea
to
Abraham
,
and
not
to
thee
:
Gods
Promises
of
forgivenesse
of
sins
,
were
not
yea
to
David
,
and
not
to
thee
;
they
were
not
yea
to
Manasses
,
and
not
to
thee
:
but
Gods
truth
is
yea
,
eternally
yea
,
Whatsoever
was
written
heretofore
,
was
written
for
our
comfort
;
and
we
are
now
the
Davids
,
and
the
Manasses
,
and
the
Abrahams
of
God
:
we
are
now
the
beloved
of
God
;
for
every
one
in
their
age
are
as
they
were
in
theirs
:
and
as
the
Promises
of
God
were
yea
to
them
,
and
saved
their
souls
,
because
they
trusted
on
them
;
so
certainly
every
Promise
of
God
is
a
shield
for
those
that
will
have
recourse
to
it
.
The
Name
of
God
is
a
strong
Tower
;
and
his
Word
is
his
Name
whereby
he
will
be
known
in
his
Promises
.
Have
recourse
to
it
on
all
occasions
,
relie
on
the
Word
:
wrastle
with
him
when
his
dealings
seem
contrary
;
though
his
dealings
with
us
seem
to
be
yea
,
and
nay
.
We
have
been
Gods
Children
,
he
hath
assured
us
that
we
were
in
the
state
of
grace
;
but
now
he
deals
with
us
as
if
we
were
not
his
children
;
he
afflicts
us
,
he
suffers
Satan
to
be
let
loose
on
us
to
tempt
us
:
here
flesh
and
blood
is
ready
to
say
,
Certainly
I
am
not
Gods
child
,
can
I
be
thus
and
thus
followed
as
I
am
?
No
,
no
,
Gods
gifts
are
without
repentance
.
Hadst
thou
ever
grace
?
God
hath
said
it
,
who
is
truth
it self
,
that
his
gifts
are
without
repentance
.
Build
on
it
therefore
,
if
thou
hadst
ever
any
grace
,
where
he
hath
begun
,
he
will
make
an
end
;
Where
he
hath
begun
a
good
work
,
he
will
perfect
it
to
the
day
of
the
Lord
.
Therefore
wrastle
with
God
in
all
temptations
when
things
seem
contrary
:
yet
alledge
Gods
nature
to
him
,
and
his
Word
,
for
both
are
true
:
and
one
is
true
,
because
the
other
is
true
.
He
is
true
in
his
Nature
,
and
true
in
his
Word
,
and
free
in
his
decree
;
whatsoever
his
actions
seem
to
be
:
yet
Lord
,
thou
canst
not
deny
thy self
,
thou
art
unchangeable
,
thou
art
truth
it self
:
And
thy
Word
that
hath
promised
regard
and
respect
to
humble
sinners
that
rep●…t
,
and
come
to
thee
,
it
is
unchangeably
true
as
thy self
;
therefore
,
Lord
,
I
will
not
leave
thee
,
though
thou
kill
me
;
as
Job
saith
.
Here
is
a
ground
of
wra●…ng
as
Job●…d
●…d
;
alledge
the
Nature
of
God
,
and
the
Word
of
God
against
his
dealing
.
Let
his
dealing
be
what
it
will
,
his
Nature
is
true
,
and
his
Word
is
true
,
therefore
his
Promises
are
true
,
which
is
a
branch
of
his
Word
,
that
if
we
repent
,
and
confesse
our
sins
,
he
will
be
mercifull
to
us
.
Therefore
let
us
not
forsake
our
own
mercy
.
This
will
uphold
us
,
as
in
all
temptations
,
so
in
Divine
temptations
,
when
God
seems
to
forsake
us
:
so
Christ
himself
our
blessed
head
did
:
we
cannot
have
a
better
pattern
;
when
God
left
him
on
the
Crosse
,
and
left
him
to
his
humane
nature
,
to
wrastle
with
the
Devils
temptations
,
and
the
pains
of
his
body
,
and
the
sense
of
his
wrath
;
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
yet
he
upheld
himself
that
God
was
his
God
still
;
and
so
likewise
in
the
former
example
of
Job
.
I
say
it
is
a
speciall
comfort
,
that
Gods
Word
is
not
yea
,
and
nay
,
as
I
said
,
it
is
not
doubtful
as
the
Oracles
of
the
Gentiles
,
the
Oracles
of
the
Devill
:
but
Gods
Word
is
certain
.
Whatsoever
it
was
to
any
Saint
of
God
heretofore
,
it
is
to
every
believing
,
to
every
humble
afflicted
soul
now
,
and
shall
be
to
the
end
of
the
world
.
So
much
for
that
.
VERSE
XIX
.
For
the
Son
of
God
Jesus
Christ
who
was
preached
among
you
by
us
,
by
me
,
and
Sylvanus
,
and
Timotheus
was
not
yea
,
and
nay
,
but
in
him
is
yea
.
IN
the
words
the
Apostle
shews
in
particular
what
he
preached
among
them
,
and
we
have
in
them
these
particulars
briefly
to
be
unfolded
:
First
,
That
Christ
Jesus
in
his
nature
,
and
his
offices
is
the
Four
Points
.
chief
,
and
main
object
,
and
subject
matter
of
preaching
.
Secondly
,
That
to
make
him
profitable
to
us
,
he
must
be
preached
.
Thirdly
,
That
consent
of
Divines
,
and
Preachers
helps
faith
.
Fourthly
,
That
Jesus
Christ
being
preached
by
the
Apostles
,
is
an
undoubted
yea
,
that
is
,
an
undoubted
ground
,
and
foundation
to
build
on
,
in
all
the
uncertainties
of
this
life
,
in
all
the
uncertainty
of
Religion
.
Jesus
Christ
pteached
by
S.
Paul
and
other
holy
men
of
those
times
,
was
not
yea
,
and
nay
,
but
yea
.
First
,
Christ
Jesus
is
the
main
object
of
Preaching
.
Doctr.
1.
Chrise
the
main
object
of
preaching
.
It
were
impertinent
here
to
stand
on
particulars
,
to
shew
you
how
Christ
is
the
Son
of
God
:
for
he
is
brought
in
here
as
the
object
of
preaching
.
Onely
in
a
word
,
we
must
of
necessity
believe
that
Christ
Jesus
is
the
Son
of
God
.
For
how
wondrously
doth
this
stablish
our
faith
when
we
believe
in
a
Saviour
that
is
God
:
the
Son
of
God
Jesus
Christ
by
eternal
Generation
?
In
a
word
,
here
are
these
prerogatives
of
Christs
Generation
from
all
other
Prerogatives
of
Christs
Generation
.
sons
whatsoever
.
Other
fathers
are
before
their
sons
,
this
Son
of
God
was
eternal
with
his
Father
.
Other
fathers
have
a
distinct
essence
from
their
sons
,
the
father
is
one
,
and
the
son
another
;
they
have
distinct
existences
:
but
here
there
is
one
common
essence
to
the
Father
and
the
Son
.
Other
fathers
beget
a
son
without
them
,
but
this
Father
begets
his
Son
within
him
;
it
was
an
inward
work
.
So
it
is
a
mystical
Divine
Generation
,
which
indeed
is
a
subject
of
admiration
▪
rather
then
of
explication
,
that
Jesus
Christ
is
the
Son
of
God
and
the
Son
of
man
.
This
was
typified
in
the
Ark
,
the
Ark
was
a
type
of
Christ●…
the
A●…
had
wood
,
and
gold
that
covered
that
wood
.
Christs
humane
nature
was
the
wood
,
and
his
Divine
nature
that
contained
it
,
that
is
the
gold
.
But
I
should
be
too
large
,
&
besides
the
scope
of
the
Text
,
if
I
should
unfold
this
Point
;
I
only
touch
it
by
the
way
.
Christ
Jesus
in
his
natures
as
he
is
God
&
Man
,
and
in
his
offices
as
Jesus
Christ
,
that
is
,
anointed
as
King
,
Priest
,
and
Prophet
,
and
in
his
estates
of
abasement
,
and
advancement
,
is
the
main
subject
matter
of
preaching
.
For
what
can
we
say
,
but
it
must
be
reductive
,
and
brought
to
Christ
?
If
we
open
mens
consciences
by
the
Law
,
and
tell
them
what
a
terrible
estate
they
are
in
,
what
do
we
but
drive
them
to
the
Physician
?
what
is
the
law
,
but
as
John
Baptist
was
to
Christ
,
to
prepare
the
way
,
to
level
the
soul
,
to
pull
down
the
high
thoughts
and
imaginations
,
to
make
way
,
and
passage
for
Christ
?
And
then
in
Christ
,
when
we
preach
Christ
,
we
preach
his
natures
,
God
and
man
,
and
his
Offices
,
as
King
,
Priest
,
and
Prophet
,
as
he
is
predestinate
,
and
sealed
,
and
anointed
by
God
the
Father
for
that
purpose
,
that
we
may
have
a
strong
Saviour
,
strong
in
himself
,
and
authorized
by
his
Father
.
And
we
preach
his
estates
;
of
abasement
,
as
he
was
crucified
,
and
suffered
for
our
sins
:
and
his
estate
of
exaltation
,
as
he
arose
,
and
ascended
into
glory
.
These
things
belong
to
the
preaching
of
Christ
.
And
then
the
benefits
we
have
by
him
,
reconciliation
to
his
Father
by
his
death
,
and
peace
of
conscience
,
and
joy
in
the
Holy
Ghost
,
and
such
like
wondrous
benefits
we
have
by
him
.
And
then
our
duty
to
him
again
,
which
is
faith
,
and
a
conversation
worthy
.
To
imbrace
all
that
is
offered
by
Christ
that
it
be
not
lost
,
for
want
of
apprehending
.
Christ
Jesus
is
the
subject
matter
of
our
preaching
,
in
his
natures
,
in
his
offices
,
in
the
benefits
we
have
by
him
,
in
the
duties
we
owe
to
him
,
in
the
instrument
of
receiving
all
,
faith
:
For
in
preaching
,
that
faith
which
we
require
to
lay
hold
on
Christ
,
is
wrought
.
For
preaching
doth
not
onely
manifest
the
benefits
we
have
by
Christ
,
Preaching
an
instrument
to
work
faith
.
but
is
a
potent
instrument
of
the
Spirit
of
God
to
work
this
qualification
,
to
make
Christ
profitable
to
us
.
Now
all
that
we
preach
of
holy
duties
,
is
either
to
humble
us
if
we
have
them
not
,
to
make
us
flye
to
Christ
by
faith
;
or
when
we
believe
,
to
make
us
walk
answerable
to
our
faith
.
So
whatsoever
we
preach
is
reductive
to
Christ
;
either
to
prepare
us
,
or
to
furnish
us
to
walk
worthy
of
Christ
.
Indeed
Jesus
Christ
is
all
in
all
in
our
preaching
,
and
he
should
be
so
in
your
hearing
;
of
all
things
you
should
desire
to
hear
most
of
Christ
.
The
apprehension
of
your
sinfulnesse
should
drive
you
to
Christ
.
The
hearing
of
duties
should
be
to
make
you
adorn
your
Christian
Religion
you
have
taken
on
you
.
Naturally
men
love
to
hear
flashes
,
witty
conceits
,
and
moral
points
wittily
unfolded
;
but
all
these
in
the
largest
extent
do
but
civilize
men
:
it
must
be
Christ
unfolded
,
and
Gods
love
,
and
mercy
,
and
wisdome
in
him
reconciling
mercy
and
justice
together
.
The
wondrous
love
of
God
in
Christ
,
and
his
justice
,
and
mercy
;
and
the
love
of
Christ
in
undertaking
to
work
our
redemption
;
and
the
benefits
by
Christ
,
his
offices
,
estates
and
conditions
,
these
things
work
faith
and
love
:
these
things
do
us
good
.
All
other
things
take
them
at
the
best
,
they
do
but
fashion
our
carriage
a
little
;
but
that
which
enlivens
,
and
quickens
the
soul
is
Jesus
Christ
.
Therefore
we
should
of
all
other
things
be
desirous
to
hear
of
Jesus
Christ
.
It
is
a
point
that
the
very
Angels
are
students
in
.
For
the
Ark
(
which
I
named
Use.
To
desire
most
to
hear
of
Christ
.
before
)
it
had
the
Law
,
and
the
Mercy-seat
in
it
,
the
mercy-seat
to
cover
the
Law
.
Now
Christ
hath
satisfied
the
Law
,
and
reconciled
his
Father
;
he
hath
freed
us
from
the
curse
of
the
Law
,
and
hath
given
full
satisfaction
to
the
Law
,
he
is
the
Mercy-seat
,
by
whom
we
have
accesse
to
God
the
Father
.
Now
the
Angels
were
upon
the
Mercy-seat
interviewing
one
another
,
and
prying
down
upon
the
Mercy-seat
,
insinuating
,
that
the
reconciling
of
Gods
Justice
and
Mercy
by
that
infinite
wisdome
of
God
in
Christ
,
that
our
sins
should
be
punished
in
him
,
and
yet
he
be
merciful
to
us
,
that
he
should
punish
our
surety
for
us
;
that
he
should
joyn
these
attributes
together
,
that
all
the
creatures
in
heaven
and
earth
could
not
devise
it
,
is
a
matter
for
Angels
to
pry
into
;
the
very
frame
of
the
Ark
signified
this
:
and
shall
not
we
be
students
in
those
mysteries
that
the
Angels
themselves
desire
every
day
to
behold
?
If
Christ
be
the
main
thing
we
are
to
stand
on
,
Let
us
labour
more
and
more
to
understand
Christ
,
and
him
crucified
:
let
us
see
our
nature
in
him
advanced
now
in
heaven
,
to
make
us
heavenly-minded
:
let
us
see
our
nature
in
him
punished
:
let
us
see
our
sinful
nature
in
him
cleansed
,
and
purged
by
his
death
and
abasement
:
let
us
see
our
nature
in
him
enriched
.
Let
us
consider
him
as
a
publick
person
,
and
see
our
interest
in
his
humiliation
,
and
exaltation
in
glory
:
because
he
is
the
second
Adam
.
These
How
to
think
of
Christ
.
things
should
raise
up
our
thoughts
wondrously
to
think
of
his
humiliation
,
and
his
exaltation
,
and
of
the
love
and
mercy
of
God
in
him
.
And
then
think
of
what
you
will
,
nothing
is
discouraging
:
think
of
death
,
of
hell
,
of
the
day
of
Judgment
;
think
of
Satan
,
of
the
curse
of
the
Law
:
they
are
terrible
things
.
I
but
think
of
the
Son
of
God
,
of
Christ
anointed
of
God
the
Father
to
satisfie
the
Law
,
to
satisfie
his
Justice
,
to
overcome
Satan
,
to
crush
his
head
,
to
be
our
Saviour
as
well
as
our
Judge
at
the
day
of
Judgment
:
these
things
will
make
all
vanish
.
Things
that
are
most
tetrible
to
the
nature
of
man
without
the
consideration
of
Jesus
Christ
the
Son
of
God
,
all
are
most
comfortable
when
we
think
of
him
.
Now
when
we
think
of
Satan
,
we
think
of
one
crushed
,
and
trod
under
foot
,
as
he
shall
be
ere
long
.
When
we
think
of
Judgment
,
we
think
of
a
Saviour
that
shall
be
our
Judge
:
when
we
think
of
God
,
we
think
of
God
reconciled
in
Christ
.
We
have
accesse
by
Christ
to
the
Throne
of
grace
;
he
is
now
in
heaven
,
and
makes
intercession
for
us
.
When
we
think
of
death
,
we
think
of
a
passage
to
life
where
we
shall
be
with
him
,
I
desire
to
be
dissolved
,
and
to
be
with
Christ
.
So
the
things
that
are
most
uncomfortable
,
yet
bring
the
consideration
of
them
to
Christ
exalted
in
heaven
,
having
triumphed
over
all
these
in
our
nature
,
and
sits
at
Gods
right
hand
.
The
thoughts
of
these
things
are
comfortable
meditations
.
Nay
,
think
of
that
which
is
the
most
terrible
of
all
:
the
Justice
of
God
,
his
anger
for
sin
,
it
is
a
matter
of
comfort
above
all
other
.
God
is
just
to
punish
,
and
revenge
sin
,
what
then
?
because
he
is
just
he
will
not
punish
●…hing
twice
;
but
his
justice
is
fully
satisfied
,
aad
contented
in
his
Son
Christ
Jesus
,
whom
he
hath
anointed
,
and
predestinate
,
and
sent
himself
:
and
he
must
needs
acknowledge
that
satisfaction
that
is
done
by
him
,
that
he
hath
sent
himself
:
hereupon
we
come
to
think
comfortably
of
Gods
Justice
.
God
out
of
Christ
is
a
consuming
fire
:
there
is
nothing
more
terrible
then
God
without
Christ
;
but
now
in
Christ
we
can
think
of
the
most
terrible
thing
in
God
with
comfort
.
Therefore
S.
Paul
makes
it
the
main
scope
of
his
preaching
,
and
so
should
we
of
ours
:
and
you
should
make
it
your
main
desire
in
hearing
,
and
the
main
subject
matter
of
your
meditating
,
something
concerning
Christ
.
Let
us
often
think
of
our
nature
in
him
now
exalted
in
heaven
,
and
that
we
shall
follow
him
ere
long
:
our
head
is
gone
before
,
and
he
will
not
suffer
his
body
alwayes
to
rot
in
the
earth
:
let
us
think
of
his
natures
,
and
his
offices
,
and
all
the
blessed
prerogatives
that
we
have
by
him
,
and
all
the
enemies
that
are
conquered
by
him
,
that
in
him
we
have
God
reconciled
,
and
the
Devil
vanquished
,
we
have
heaven
opened
,
and
hell
shut
;
we
have
our
sins
pardoned
,
and
our
imperfections
by
little
and
little
cured
:
in
him
we
have
all
in
all
.
There
are
four
things
that
the
Apostle
speaks
of
,
which
includes
all
,
1
Cor.
1.
30.
Of
him
are
ye
in
Christ
Jesus
,
who
of
God
is
made
to
us
wisdome
,
righteousnesse
,
sanctification
,
and
redemption
.
Christ
Jesus
is
all
in
all
:
if
we
be
ignorant
,
he
is
our
wisdome
:
if
we
want
righteousnesse
and
holinesse
to
stand
before
God
,
he
is
ou●…
righteousnesse
;
we
stand
righteous
,
being
cloathed
with
his
righteousnesse
.
If
we
want
Grace
,
Of
his
fulnesse
we
receive
Grace
for
Grace
:
he
is
sanctification
to
us
.
If
we
be
miserable
,
(
as
we
shall
be
to
our
sense
)
our
bodies
shall
be
turned
to
rottennesse
,
he
is
our
redemption
,
not
onely
of
the
soul
,
but
of
the
body
;
he
shall
make
our
bodies
like
his
glorious
body
:
as
he
makes
our
soules
glorious
,
by
his
Spirit
conforming
them
to
his
own
Image
here
:
he
means
here
redemption
of
our
bodies
from
corruption
,
as
well
as
of
our
soules
from
sin
.
He
is
all
in
all
:
in
sin
he
is
sanctification
:
in
death
he
is
life
:
in
ignorance
he
is
wisdome
:
there
is
nothing
ill
in
us
,
but
there
is
abundant
satisfaction
,
and
remedy
in
Christ
.
I
speak
this
the
rather
,
to
shew
what
reason
S.
Paul
had
to
stand
on
this
,
That
all
his
preaching
was
to
bring
Christ
Jesus
among
them
.
I
go
on
.
The
Son
of
God
Jesus
Christ
preached
among
you
.
All
the
good
we
have
by
Christ
,
is
conveyed
by
the
Ministery
.
Doctr.
2.
All
good
by
Christ
conveyed
by
the
Ministery
.
Despise
that
,
and
despise
Christ
himself
;
Therefore
whatsoever
benefits
we
have
by
Christ
,
they
are
attributed
to
preaching
;
they
are
attributed
to
the
Gospel
as
it
is
preached
and
unfolded
:
therefore
it
is
called
the
Gospel
of
the
Kingdome
,
The
Word
of
reconciliation
,
The
Word
of
life
,
The
Word
of
faith
;
all
these
are
by
Christ
:
but
it
is
no
matter
,
whatsoever
we
have
by
Christ
,
we
must
have
it
by
Jesus
Christ
unfolded
in
the
Ministery
of
the
Word
:
despise
the
Ministery
that
is
contemptible
to
flesh
and
blood
,
and
despise
Christ
himself
,
despise
the
Kingdome
,
and
life
,
and
all
:
for
Christ
preached
is
that
we
must
relie
on
,
Christ
unfolded
,
the
bread
of
life
must
be
broken
,
the
sacrifice
must
be
anatomized
and
laid
open
,
Christ
Jesus
the
Son
of
God
must
be
preached
;
he
profits
not
but
as
he
is
preached
:
his
riches
must
be
unfolded
,
The
unsearchable
riches
of
Christ
.
Therefore
God
that
hath
appointed
us
to
be
saved
by
Christ
,
hath
appointed
,
and
ordained
preaching
to
lay
open
Jesus
Christ
among
us
.
But
(
to
come
to
the
third
Point
)
why
doth
he
bring
in
consent
to
help
?
Doctr.
3.
Consent
of
Ministers
a
help
to
faith
.
By
me
,
and
Silvanus
,
and
Timotheus
,
would
not
his
own
authority
serve
the
turn
?
I
answer
,
no
,
it
would
not
sometimes
:
In
it self
it
will
,
but
in
regard
of
the
weaknesse
of
men
,
it
is
necessary
to
joyn
the
consent
of
others
.
S.
Paul
was
an
Apostle
of
Christ
,
but
he
knew
that
they
were
so
weak
,
that
they
would
regard
his
testimony
the
more
for
the
joynt
testimony
of
Timotheus
and
Silvanus
;
and
the
rest
.
God
considers
not
so
much
what
is
true
in
it self
,
as
how
to
stablish
our
faith
in
it
.
As
in
the
Sacrament
,
would
not
God
give
Christ
,
and
his
benefits
?
is
he
not
true
of
his
Word
?
Yes
,
but
he
gives
the
Sacrament
for
us
:
his
promises
are
sure
enough
,
yet
he
condescends
to
our
weaknesse
,
to
adde
Sacrament
,
and
oath
,
and
all
the
props
that
may
be
:
So
the
men
of
God
that
are
led
by
the
Spirit
of
God
,
though
their
own
authority
were
sufficient
,
yet
they
condescend
to
the
weaknesse
of
others
.
Therefore
S.
Paul
alledgeth
with
himself
,
Silvanus
and
Timotheus
,
to
strengthen
them
the
better
.
Then
again
,
consent
is
a
lovely
thing
,
and
proceeds
from
love
:
how
sweet
a
thing
is
it
for
brethren
to
dwell
together
in
unity
?
therefore
we
ought
to
stand
much
upon
consent
,
if
it
may
perswade
us
.
But
as
Cyprian
saith
well
,
it
must
be
consent
in
the
truth
.
Consent
that
is
not
in
the
truth
,
is
not
properly
concord
,
but
conspiracy
:
consent
in
a
lie
,
in
falshood
.
The
builders
of
Babel
they
had
a
consent
among
themselves
when
they
came
for
a
wicked
purpose
,
as
we
see
oft-times
in
Scripture
.
Consent
must
be
in
the
truth
,
in
that
which
is
good
,
or
else
it
is
not
consent
,
but
conspiracy
.
By
reason
of
our
weaknesse
consent
is
usefull
,
and
that
is
the
reason
why
in
doubtful
cases
we
may
alledge
Antiquity
;
not
that
the
Word
is
not
sufficient
in
it self
;
but
to
help
our
weaknesse
,
to
shew
that
we
do
not
divert
from
the
truth
,
but
that
it
is
a
truth
warranted
by
others
before
.
In
doubtfull
cases
this
is
warrantable
.
He
brings
it
likewise
to
enforce
obedience
the
more
,
when
it
was
a
truth
brought
to
them
by
so
many
.
But
that
is
not
a
thing
I
mean
to
stand
on
,
a
touch
is
enough
.
That
which
I
will
spend
a
little
more
time
in
,
is
the
next
thing
,
that
is
,
That
Evangelical
doctrine
now
is
most
certain
.
Something
I
spake
of
it
before
in
the
former
verse
,
but
I
have
reserved
Doctr.
4.
Evangelical
truth
is
most
certain
.
something
to
speak
of
it
now
.
The
Son
of
God
preached
by
S.
Paul
with
the
consent
of
these
blessed
men
,
it
was
not
yea
,
and
nay
,
it
was
not
unconstant
.
Evangelical
truth
is
not
yea
,
and
nay
:
and
the
Preachers
of
it
,
the
Apostles
were
not
yea
,
and
nay
in
the
delivering
of
it
.
As
it
is
true
in
it self
,
so
it
was
true
in
the
delivery
of
it
,
they
were
constant
in
it
,
they
sealed
it
with
their
blood
some
of
them
.
How
shall
we
know
the
doctrine
of
the
Gospel
concerning
Christ
to
be
yea
,
undoubtedly
true
?
Quest.
How
to
know
the
doctrine
of
the
Gospel
true
.
I
answer
,
how
do
we
know
the
Sun
shines
?
I
know
it
by
its
own
light
,
and
by
a
light
that
I
have
in
my
eye
;
there
is
an
inward
light
joyned
with
the
outward
light
:
So
it
is
in
this
businesse
,
how
do
we
know
Divine
truth
Answ.
out
of
the
Book
of
God
to
be
Divine
?
By
the
light
in
it self
,
by
the
majesty
of
the
Scriptures
,
by
the
consent
of
the
Old
and
New
Testament
,
by
the
opposition
of
the
enemies
,
and
the
confusion
of
them
at
the
last
that
have
been
opposers
of
it
,
by
the
miraculous
preservation
of
it
,
and
the
like
:
But
especially
by
the
powerfull
work
of
it
on
the
heart
,
by
the
experience
of
this
blessed
truth
;
I
know
this
to
be
an
undoubted
truth
,
I
find
it
quelling
my
corruptions
,
changing
my
nature
,
pacifying
my
conscience
,
raising
my
heart
,
casting
down
high
imaginations
,
turning
the
stream
of
nature
another
way
;
to
make
me
do
that
which
I
thought
I
should
never
have
done
,
onely
because
I
have
a
strong
light
of
Divine
truth
,
and
comfort
.
There
is
this
experience
of
Christ
,
that
a
man
finds
in
his
soul
,
it
sets
him
down
that
he
can
say
nothing
,
but
that
it
is
Divine
truth
,
because
he
finds
it
so
.
Besides
this
,
the
testimony
of
the
Spirit
of
God
,
and
the
work
of
the
Spirit
in
him
:
For
as
to
see
,
there
is
an
outward
light
required
,
and
an
inward
light
in
the
eye
:
so
to
see
Divine
truth
there
must
be
a
light
in
it self
,
a
Divine
sparkle
in
Gods
Book
,
in
every
passage
:
but
yet
I
must
have
an
eye
to
see
too
;
I
cannot
see
it
except
God
witnesse
to
my
soul
,
that
these
things
are
divine
,
that
they
are
yea
,
that
they
are
certainly
,
and
infallibly
true
.
There
is
a
great
difference
between
us
and
our
adversaries
,
I
can
but
touch
it
,
and
I
need
but
touch
it
.
They
say
we
must
believe
,
and
we
must
Office
of
the
Church
concerning
Gods
Word
.
believe
because
of
the
Church
.
I
say
no
;
The
Church
we
believe
hath
a
kind
of
working
here
,
but
that
is
in
the
last
place
.
For
God
himself
in
his
Word
,
he
is
the
chief
.
The
inward
arguments
from
the
Word
it self
,
and
from
the
Spirit
they
are
the
next
:
the
Church
is
the
remotest
witnesse
,
the
remotest
help
of
all
.
For
the
Church
is
but
to
propound
Gods
truth
,
to
lay
it
open
;
to
be
as
it
were
the
candlestick
;
now
the
candlestick
shines
not
,
but
upholds
the
candle
while
that
shines
:
So
the
Church
is
but
to
propose
,
to
set
up
Divine
truth
,
that
of
it self
being
set
up
will
enlighten
well
enough
.
The
Church
is
to
set
out
the
Word
,
and
to
publish
it
by
the
Ministery
,
which
Word
of
it self
will
shine
.
That
work
which
the
Church
hath
therefore
is
the
last
,
and
the
inferiour
:
for
the
Spirit
of
God
,
and
the
inward
majesty
of
the
Word
is
of
more
force
.
If
a
messenger
come
,
and
bring
a
relation
,
or
bring
a
letter
from
one
,
and
he
tells
me
many
things
of
the
man
:
I
but
,
I
doubt
him
,
because
he
may
be
false
for
ought
I
know
:
but
when
I
see
his
hand
and
seal
,
and
his
characters
,
and
stile
,
that
shewes
such
a
spirit
to
be
in
him
,
I
know
by
his
own
characters
,
certainly
this
comes
from
the
hand
of
that
man
.
Now
the
messenger
Simile
.
brings
it
,
and
gives
it
,
but
I
believe
it
,
because
I
see
the
characters
,
and
hand
and
seal
of
such
a
one
,
that
it
is
a
truth
.
So
the
Church
propounds
,
it
is
the
messenger
that
brings
the
truth
of
God
to
us
:
but
when
a
Christian
soul
hears
the
truth
,
and
sees
Gods
seal
upon
it
;
there
is
a
majesty
and
power
that
works
on
the
soul
,
now
we
believe
not
for
the
messenger
,
but
for
the
thing
it self
.
Here
is
the
difference
,
we
believe
the
Scripture
for
the
seal
of
Divinity
that
is
in
it self
;
they
believe
it
for
the
messenger
.
As
if
a
doubtfull
messenger
should
come
that
is
not
certain
,
and
a
man
should
believe
the
things
he
brought
,
for
him
,
for
his
sake
:
we
believe
,
and
entertain
the
messenger
for
the
message
sake
;
not
the
message
for
the
messengers
sake
:
our
faith
is
better
built
then
theirs
.
But
they
say
this
,
All
comes
to
this
at
the
last
,
God
speaks
by
the
Church
,
Object
.
as
well
as
by
the
Scriptures
:
therefore
the
Church
is
to
be
believed
more
then
the
Scripture
it self
.
I
answer
;
God
speaks
indeed
in
his
Church
,
by
his
Spirit
,
and
by
his
Answ.
How
God
speaks
in
the
Church
.
Word
:
but
his
speaking
by
his
Word
is
the
cause
of
his
speaking
in
the
Church
:
For
what
is
the
Church
but
begotten
by
the
seed
of
the
Word
?
How
is
the
Church
a
Church
but
by
the
Word
?
Therefore
he
speaks
first
by
the
Scriptures
,
there
is
a
majestie
,
and
a
Spirit
in
the
Scriptures
;
and
then
he
speaks
by
the
Church
as
cleaving
to
the
Scriptures
,
in
a
secondary
manner
.
He
speaks
by
the
Church
mediately
,
because
that
goes
to
the
Word
which
speaks
immediately
.
The
Word
was
written
by
men
led
immediately
by
the
Spirit
of
God
;
and
the
Church
relying
on
that
he
speaks
by
them
in
the
Church
;
but
primarily
by
his
Word
.
Having
just
occasion
,
I
thought
to
touch
this
.
Undoubtedly
,
there
are
none
that
are
not
led
with
partiality
,
but
incomparably
,
they
see
our
faith
is
built
on
a
better
foundation
then
theirs
;
they
have
a
rotten
foundation
.
They
talk
of
a
Church
,
and
when
all
comes
to
all
,
the
Church
their
mother
is
nothing
but
the
Pope
their
father
.
What
is
their
Church
but
the
Pope
himself
?
for
they
run
from
the
Church
essentiall
to
to
the
Church
representative
;
they
run
to
Councels
:
and
when
we
force
them
with
Councels
that
they
may
erre
,
then
the
Pope
he
is
the
Church
virtually
:
so
I
say
,
the
Church
their
mother
is
nothing
but
the
Pope
their
father
,
and
what
manner
of
men
they
have
been
,
Histories
tell
us
well
enough
.
We
see
on
what
ground
they
build
.
Jesus
Christ
,
that
is
,
the
Gospel
by
him
is
not
yea
,
and
nay
,
but
yea
;
that
is
,
it
is
certainly
,
and
infallibly
,
and
eternally
true
.
Hereupon
we
may
answer
that
curious
question
,
that
hath
been
,
and
now
is
every
where
;
How
we
may
know
that
our
Church
was
before
Luther's
Quest.
How
to
know
our
faith
is
the
true
ancient
faith
.
time
or
no
?
(
as
they
idly
say
)
How
we
may
know
that
the
faith
that
we
professe
is
the
ancient
faith
?
I
answer
hence
:
take
these
grounds
:
Answ.
First
,
there
is
but
one
faith
;
men
have
varied
,
but
faith
hath
not
varied
,
as
S.
Austin
saith
well
:
for
there
is
but
one
faith
,
as
there
is
one
God
,
one
August
.
One
Faith
.
heaven
,
and
one
happinesse
.
There
was
one
faith
from
Adam
.
The
times
vary
,
but
not
the
faith
of
the
times
:
the
same
fundamental
truth
hath
been
in
all
times
.
Sometimes
it
hath
been
more
explicated
,
and
unfolded
:
as
we
have
the
Canon
inlarged
now
in
the
time
of
the
New
Testament
in
many
books
.
There
is
not
a
new
faith
,
but
a
larger
explication
of
the
old
faith
.
Divine
truth
is
alway
the
same
.
It
was
one
faith
from
the
beginning
of
the
world
,
from
the
first
promise
to
Adam
in
Paradise
till
now
.
Abraham
believed
as
we
do
now
:
so
they
were
all
saved
by
faith
,
Heb.
11.
Even
as
there
is
one
Catholike
Church
consisting
of
all
the
members
(
the
triumphant
being
the
greater
part
)
from
the
beginning
of
the
world
,
to
the
end
of
the
world
:
so
there
is
one
faith
;
take
that
for
a
ground
.
Indeed
the
Church
varies
as
a
man
varies
when
he
is
a
child
,
and
when
he
is
a
man
:
he
hath
one
manner
of
cloathes
when
he
is
a
child
,
and
another
when
he
is
a
man
:
so
the
Church
varies
in
cloathes
:
it
was
cloathed
with
Ceremonies
then
,
which
were
cast
off
in
Christ
:
but
this
is
but
a
variation
of
garments
:
the
Church
had
one
faith
.
Hereupon
comes
a
second
,
there
is
one
Catholike
Church
that
is
built
One
Catholike
Church
.
on
that
one
faith
;
one
essential
Church
,
one
Catholike
company
rhat
believe
in
Christ
,
from
the
beginning
of
the
world
to
the
end
of
the
world
,
which
we
believe
in
the
Apostles
Creed
.
Well
then
,
this
being
so
,
as
it
is
undeniable
that
it
is
so
;
what
Church
is
built
upon
that
one
faith
that
was
yea
in
the
Apostles
,
and
was
yea
before
then
,
(
as
the
Apostle
saith
here
,
Our
Preaching
was
yea
,
certain
,
and
true
,
you
may
build
on
it
)
what
Church
builds
on
that
,
that
Church
all
the
while
hath
been
:
for
there
is
but
one
faith
,
and
one
truth
that
runs
along
in
all
ages
,
which
is
the
seed
of
the
Church
:
therefore
there
must
be
a
Church
in
all
ages
that
is
a
branch
of
the
Catholike
Church
;
why
?
The
Church
must
be
built
upon
that
one
faith
:
therefore
all
particular
Churches
before
us
,
that
were
branches
of
the
general
Church
,
were
built
upon
that
preaching
of
the
Apostle
,
which
he
saith
was
yea
.
There
is
but
one
faith
;
and
therefore
all
Churches
that
are
true
,
are
built
upon
that
one
faith
.
If
we
can
prove
that
the
Apostolicall
doctrine
agrees
with
our
times
,
that
ours
hath
consanguinity
with
the
Apostles
doctrine
;
then
our
Church
was
before
we
were
,
ever
since
the
Apostles
,
it
hath
been
alway
yea
:
for
there
is
but
one
truth
.
The
Church
is
built
upon
the
foundation
of
the
Prophets
and
Apostles
:
and
Christ
saith
,
Matth.
16.
when
Peter
said
to
Christ
,
Thou
art
the
Son
of
God
,
&c.
saith
he
,
Thou
art
Peter
,
and
upon
this
Rock
,
that
is
,
upon
this
confession
of
thine
,
will
I
build
my
Church
.
So
the
confession
of
faith
is
the
Rock
what
.
Rock
of
the
Church
.
Now
there
is
alway
one
Rock
of
the
Church
that
is
alway
yea
:
if
our
Church
be
built
upon
that
Rock
,
then
it
is
founded
upon
Apostolicall
doctrine
,
upon
the
Prophets
and
Apostles
;
it
was
before
we
were
:
and
if
there
were
any
Church
,
then
it
was
ours
which
professeth
that
one
faith
.
If
we
conjure
the
Papists
,
they
are
silent
,
they
dare
say
nothing
.
Dare
they
say
their
doctrine
is
nearer
Apostolical
then
ours
?
they
dare
not
say
but
ours
is
nearer
:
why
then
our
Church
is
built
upon
the
foundation
of
the
Apostles
:
why
so
?
All
the
Churches
since
have
been
built
upon
one
foundation
,
because
there
is
one
faith
,
and
one
Church
:
unity
of
faith
makes
the
unity
of
the
Church
.
The
seed
of
the
Church
is
the
Gospel
,
is
Divine
truth
:
now
if
Divine
truth
hath
been
alway
,
there
hath
been
a
Church
alway
:
and
if
there
hath
been
a
Church
alway
,
there
hath
been
Divine
truth
that
hath
been
yea
alway
.
Now
it
is
an
Article
of
our
faith
in
all
times
to
believe
a
Catholike
Church
,
therefore
there
is
a
certain
truth
that
is
alwayes
yea
,
to
be
the
seed
,
and
foundation
of
that
Catholike
Church
.
Therefore
we
must
search
out
what
that
yea
was
,
what
was
the
Apostolical
doctrine
,
the
positive
doctrine
in
those
Apostolical
times
,
in
the
Virgin-times
of
the
Church
,
before
the
Church
was
corrupted
.
The
Church
was
not
long
a
Virgin
as
the
Father
said
.
What
was
the
yea
of
those
truths
?
some
there
must
be
alway
that
held
Apostolical
truths
in
all
ages
.
Our
Church
holds
that
positive
truth
that
the
Apostles
held
:
for
directly
in
so
many
words
,
we
defend
the
Apostolical
faith
out
of
the
Apostles
:
Therefore
we
say
our
Church
was
before
Luther
,
because
our
doctrine
is
Apostolical
,
and
the
Church
continually
hath
been
Apostolical
,
because
it
was
built
upon
the
Apostles
doctrine
.
Our
Church
hath
no
doctrine
in
the
positive
fundamental
points
of
it
contrary
,
therefore
our
Church
hath
continued
.
Put
case
we
cannot
name
the
men
,
as
idly
,
and
ridiculously
they
urge
,
what
is
that
to
the
purpose
?
shall
we
go
from
ignorance
of
particular
men
,
to
ignorance
of
the
Church
?
we
must
believe
that
there
is
a
Catholike
Church
;
and
there
must
alway
be
a
positive
doctrine
and
truth
,
the
seed
of
that
Church
.
The
Papists
cavil
with
us
,
and
say
,
we
professe
a
negative
Religion
:
Ye
Object
.
cut
off
our
opinions
,
say
they
,
but
what
have
you
of
your
own
?
what
affirmatives
have
ye
?
It
is
most
certain
,
that
all
our
affirmatives
have
been
ever
since
the
Answ.
Papists
and
we
have
the
same
affirmatives
.
Apostles
time
:
for
we
and
the
Papists
differ
not
in
affirmatives
,
onely
they
adde
patcheries
of
their
own
.
Religion
stands
most
in
affirmatives
,
that
is
the
ground
first
:
For
we
believe
negatives
,
because
they
agree
not
to
affirmatives
:
we
believe
a
lie
to
be
a
lie
,
because
it
is
contrary
to
positive
truth
;
and
the
truth
is
before
a
lie
;
the
affirmation
is
before
the
negation
:
a
thing
is
,
before
the
contrary
is
not
.
This
laying
for
a
ground
,
affirmatives
being
truths
;
our
positive
truths
that
we
hold
have
been
held
in
the
Apostles
times
before
,
and
since
:
even
in
the
Church
of
Rome
a
thousand
years
after
;
and
even
now
the
affirmatives
that
we
hold
.
Do
not
they
believe
the
Scriptures
to
be
the
Word
of
God
?
Yes
;
but
they
adde
patcheries
of
their
own
,
the
Apocrypha
,
and
their
own
traditions
to
be
the
Word
of
God
too
.
Do
not
they
believe
that
Christ
is
Mediatour
?
Yes
,
but
he
is
the
onely
Mediatour
for
Redemption
,
and
not
for
Intercession
;
they
joyn
others
with
him
,
Saints
,
and
Angels
.
We
are
saved
by
faith
,
that
is
the
affirmative
,
and
so
say
they
:
but
they
adde
of
their
own
,
That
we
are
saved
by
faith
,
and
works
.
Then
again
,
we
say
,
there
are
two
Sacraments
,
Baptisme
,
and
the
Lords
Supper
;
and
so
say
they
:
but
they
adde
five
of
their
own
.
So
I
might
run
over
all
their
opinions
:
whatsoever
we
hold
,
they
hold
.
Therefore
in
their
own
confessions
,
our
affirmatives
have
been
ever
since
the
Apostles
times
:
if
they
had
any
Church
,
we
had
a
Church
,
because
our
foundations
are
included
in
their
Religion
.
All
that
we
say
,
they
say
:
but
then
again
they
say
many
things
that
we
do
not
.
Therefore
they
account
us
hereticks
,
because
we
make
not
that
that
they
hold
to
be
our
yea
too
.
Again
,
the
negatives
that
they
believe
,
and
we
do
not
believe
,
they
are
but
novelties
in
experience
,
they
are
not
of
the
ancient
Apostolical
faith
.
Popish
negatives
novelties
.
That
the
Apocrypha
should
be
had
in
equal
authority
with
the
Word
of
God
in
Scripture
,
alas
,
such
a
conceit
was
not
thought
of
for
600
yeares
after
the
Apostles
.
That
the
people
should
not
read
the
Scriptures
,
it
was
but
since
the
other
day
.
Transubstantiation
since
the
Councel
of
Laterane
,
a
thousand
years
since
Christ
.
That
the
Pope
should
be
Supream
,
and
depose
Princes
,
such
a
thing
was
not
heard
of
a
thousand
years
after
Christ
.
That
he
should
have
authority
to
Canonize
Saints
,
it
was
but
since
the
other
day
.
Equivocation
,
but
of
late
time
:
and
so
their
idle
babling
of
Divine
service
in
Latine
,
and
twenty
other
trumperies
.
So
the
things
that
we
deny
that
are
grosse
and
abominable
in
the
judgment
of
every
man
that
knowes
any
thing
,
they
were
but
since
the
other
day
;
they
were
not
yea
in
the
Apostles
times
:
Then
the
Apostolicall
Church
being
not
built
on
them
,
they
must
be
devised
after
.
As
indeed
a
thousand
years
after
Christ
,
the
most
of
these
were
never
heard
of
.
The
most
of
the
points
of
Popery
wherein
they
differ
from
us
,
nay
not
any
of
them
were
never
established
by
a
Councel
till
the
Councel
of
Trent
,
except
Transubstantiation
by
the
Councel
of
Laterane
,
which
was
a
thousand
years
after
Christ
.
The
affirmatives
that
we
hold
,
and
they
hold
too
,
we
say
they
are
constant
from
the
Apostles
time
,
they
have
been
in
all
ages
maintained
and
affirmed
.
Our
positive
Points
that
we
ground
out
of
S.
Paul
,
and
out
of
the
Scriptures
.
We
seek
the
old
way
,
and
the
best
way
,
as
Jeremy
adviseth
us
.
There
was
none
of
the
Popish
trash
in
Abraham's
time
,
in
the
Patriarch's
time
,
in
Christs
,
and
his
Apostles
times
,
or
in
many
hundred
years
after
:
they
came
in
by
little
and
little
for
their
own
advantage
;
a
meer
policy
to
get
money
,
and
to
abuse
people
.
I
say
,
they
hold
all
our
positive
truths
:
but
their
errour
is
in
addition
.
Now
this
question
may
be
made
,
whether
their
additions
may
be
dangerous
,
or
no
?
because
it
may
be
supposed
,
that
some
among
them
will
Quest.
say
,
that
heresie
is
not
in
addition
,
but
in
contrariety
to
the
faith
,
and
detracting
:
but
when
one
holds
more
then
they
should
,
that
is
no
heresie
,
because
there
is
somewhat
superabounds
;
now
we
hold
the
truth
,
and
more
too
.
I
say
it
is
grosse
and
false
:
foe
if
additions
did
not
overthrow
the
foundation
,
there
should
never
be
any
idolatry
,
nor
never
any
heresie
in
these
Answ.
Additions
in
Popery
dangerous
.
times
.
What
was
Idolatry
,
especially
in
the
Church
of
God
?
Among
the
Jewes
was
there
not
the
worshipping
of
the
true
God
?
Yes
,
but
before
an
Image
,
their
additions
,
their
false
manner
overthrew
the
true
.
There
is
none
of
them
fundamental
Points
(
as
we
call
them
)
though
they
make
them
fundamental
;
they
make
their
Traditions
of
as
much
authority
as
the
Word
of
God
;
and
their
fooleries
,
as
the
Articles
of
faith
:
they
overthrow
the
main
foundation
;
they
are
such
additions
as
are
destructive
,
to
joyn
with
the
Word
of
God
Traditions
.
To
worship
God
under
another
species
and
kind
,
is
to
be
an
Idolater
:
though
they
worship
the
true
God
,
if
it
be
after
a
false
manner
,
it
is
prohibited
.
St.
Paul
saith
,
and
with
a
commination
,
Gal.
1.
If
I
or
an
Angell
from
Heaven
teach
otherwise
:
beside
:
put
case
it
be
not
plainly
,
and
directly
contrary
,
if
he
teach
other
things
that
are
not
necessary
to
be
believed
,
Let
him
be
accursed
.
We
ought
not
to
go
from
the
Scriptures
in
any
fundamentall
point
of
faith
under
pain
of
a
curse
.
Therefore
Poperie
is
a
cursed
Religion
in
respect
of
their
very
additions
.
Doth
not
St.
Paul
tell
the
Galatians
they
were
fallen
from
Christ
,
if
they
added
circumcision
to
Christ
?
He
doth
not
say
if
they
did
that
which
was
directly
contrary
to
faith
:
no
,
but
in
adding
circumcision
and
works
to
Christ
,
they
were
fallen
from
Christ
:
whole
Christ
,
or
no
Christ
.
In
some
cases
additions
are
heresies
,
and
overthrow
the
foundation
.
If
this
be
so
,
we
may
answer
another
question
easily
:
The
Apostolical
Quest.
doctrine
you
see
is
onely
yea
;
Whether
then
it
be
safer
to
be
a
Papist
or
a
Protestant
,
considering
that
whatsoever
we
hold
they
do
hold
?
I
answer
,
to
be
a
Protestant
it
is
safer
in
any
mans
judgement
;
because
Answ.
Safer
to
be
a
Protestant
then
a
Papist
.
all
that
we
say
,
themselves
say
:
it
hath
been
Apostolical
:
we
can
prove
in
all
ages
of
the
Church
our
affirmatives
,
we
have
a
Catalogue
of
witnesses
in
all
ages
of
them
that
held
what
we
say
:
it
was
founded
in
the
Apostles
,
and
then
came
down
to
all
ages
.
But
what
they
say
distinct
,
and
differing
from
us
,
they
have
not
the
like
testimony
for
:
for
indeed
they
are
so
beaten
,
that
Bellarmine
hath
this
,
The
authority
of
all
Councels
,
and
Fathers
,
and
all
depends
upon
the
authority
of
the
present
Church
:
bring
to
them
Councels
,
and
Fathers
,
Tush
,
tush
,
all
authority
depends
upon
the
present
Church
.
What
authority
gives
the
present
Church
,
when
20.
yeares
after
the
Church
varies
?
What
certainty
is
there
,
when
all
authority
of
former
times
shall
depend
upon
the
present
Church
?
In
those
things
wherein
they
differ
from
us
,
and
that
we
deny
,
any
understanding
,
reasonable
man
may
see
that
they
are
novelties
,
and
corruptions
.
As
for
the
Pope
to
depose
Princes
,
if
a
man
have
but
his
naturals
,
he
may
see
it
abominable
.
To
pray
in
a
strange
tongue
,
to
debar
the
people
of
the
wine
,
when
Christ
saith
,
Drink
ye
all
of
it
;
who
that
hath
ordinary
discretion
but
will
think
it
absurd
?
There
is
nothing
that
we
differ
from
them
in
,
but
a
man
that
hath
but
his
naturals
will
condemne
.
Therefore
ours
is
safer
a
great
deal
by
their
own
confession
,
the
learnedest
of
them
,
that
it
is
enough
to
believe
as
we
do
.
Do
we
not
believe
the
Articles
of
the
Creed
?
do
we
not
believe
the
first
four
generall
Councels
?
we
do
;
who
then
will
not
say
that
these
are
sufficient
being
understood
,
and
believed
,
to
make
a
man
that
he
be
no
heretick
?
I
may
answer
hence
another
question
,
whether
a
Papist
may
be
saved
or
Quest.
no
?
It
is
a
curious
question
,
you
will
say
;
but
it
is
so
ordinary
,
that
somewhat
I
must
say
.
I
answer
,
no
doubt
,
but
many
of
them
are
saved
.
How
comes
that
to
Answ.
Whether
a
Papist
may
be
saved
?
passe
?
They
reverse
their
false
grounds
,
and
stick
to
those
positive
truthes
that
they
and
we
hold
together
,
they
reject
their
owne
workes
and
help
of
Saints
,
and
go
to
Christ
onely
;
for
,
as
I
said
,
Poperie
is
full
of
contradictions
.
Now
a
Papist
when
he
comes
to
have
his
conscience
awakened
,
heleaves
the
Pope
Indulgencies
,
their
5.
Sacraments
,
Justification
by
works
,
and
then
imbracheth
only
Christ
,
and
then
he
com●…
our
part
.
They
live
by
their
Religion
,
and
die
by
ours
.
So
the
question
is
whether
living
or
dying
?
Luther
saith
,
If
they
live
,
and
die
peremptorily
in
all
the
points
professed
in
the
Tridentine
Counsell
,
they
cannot
.
But
no
doubt
many
of
them
the
Lord
hath
mercy
on
,
to
open
their
eyes
to
see
the
vanity
of
their
works
and
of
all
their
fooleries
,
which
those
that
are
wise
and
have
their
consciences
enlightened
turn
off
then
,
and
so
may
be
saved
,
but
it
must
be
with
reversing
the
grounds
of
their
religion
,
and
sticking
to
ours
which
is
agreeable
to
the
Word
.
Nay
,
to
speak
a
little
more
of
it
;
I
say
,
we
do
more
safely
believe
we
are
more
safe
,
and
on
better
grounds
led
into
some
lesse
errours
,
then
they
do
believe
maine
truths
.
It
may
seeme
strange
,
but
it
is
most
true
.
For
if
so
be
a
sound
Protestant
maintain
an
errour
,
it
is
because
he
thinks
it
is
in
the
Scripture
,
that
it
is
in
the
Word
:
if
it
be
discovered
out
of
the
Word
of
God
to
be
an
errour
,
he
leaves
it
;
as
St.
Cyprian
,
and
other
Fathers
blessed
Saints
in
heaven
they
held
some
errours
;
but
if
they
saw
the
Scripture
held
otherwise
,
they
had
prepared
minds
to
believe
otherwise
;
therefore
holding
the
maine
fundamentall
truths
,
though
they
held
particular
errours
,
they
were
saved
.
The
Papists
maintaine
fundamentall
truths
with
us
;
they
believe
the
Word
of
God
,
they
believe
in
Christ
,
and
to
be
saved
by
mercy
,
but
upon
what
grounds
?
They
believe
the
truth
,
upon
heretical
,
divellish
grounds
.
As
upon
what
grounds
do
they
believe
the
Articles
of
the
faith
to
be
so
?
and
the
Scriptures
to
be
so
?
because
the
Church
saith
so
.
Who
is
the
Church
but
the
Pope
?
And
what
man
is
the
Pope
oft-times
?
A
man
,
if
we
believe
their
own
Writers
,
led
with
a
divellish
spirit
:
some
of
them
have
been
Magicians
.
If
they
believe
the
truth
,
they
do
it
not
as
divine
truth
:
they
believe
the
truth
for
matter
:
but
the
grounds
of
believing
those
truths
are
humane
,
nay
worse
,
many
times
,
divellish
:
for
you
know
in
the
Revelation
,
the
beast
is
inspired
with
the
spirit
of
the
Dragon
,
with
the
spirit
of
the
Divell
,
and
teacheth
the
doctrine
of
Divels
.
Now
to
teach
that
which
is
materially
true
,
upon
reasons
that
are
diabolicall
,
or
humane
,
at
the
best
it
is
but
humane
,
as
the
testimony
of
the
Church
is
,
what
an
unsafe
thing
is
this
?
Nay
,
I
say
,
it
is
the
most
horrible
witchery
,
the
most
horrible
abomination
one
of
them
that
ever
was
since
the
beginning
of
the
World
,
this
principle
,
that
their
Church
cannot
erre
;
that
is
the
reason
of
the
believing
of
all
divine
truths
.
Hereupon
they
come
to
practise
most
abominable
treacheries
,
hereupon
they
defend
lies
,
hereupon
they
kill
Princes
,
and
dissolve
the
bonds
of
allegiance
that
Subjects
owe
to
Princes
.
And
all
humane
and
Divine
things
,
all
the
light
of
nature
,
and
Scripture
,
all
becomes
a
nullitie
.
Why
?
because
the
Church
cannot
erre
.
And
this
they
have
from
their
holy
Father
the
Pope
,
he
is
above
all
Councells
,
and
all
,
and
cannot
erre
.
We
know
if
principles
be
false
,
all
other
things
are
false
:
an
errour
in
principles
is
a
dangerous
errour
.
An
errour
in
the
ground
is
the
worst
thing
in
the
World
.
As
to
maintaine
treason
to
be
lawfull
it
is
worse
then
to
be
a
Traitor
:
for
his
judgement
is
convinced
alreadie
;
but
he
that
maintaines
a
false
principle
,
he
is
a
dangerous
man
indeed
:
So
to
have
this
abominable
principle
,
that
the
Church
,
that
the
Pope
cannot
erre
.
Hence
come
all
those
dangerous
practices
in
this
Common-Wealth
ever
since
the
beginning
of
Queen
Elisabeths
time
.
Who
would
have
thought
(
but
that
God
gave
up
bitter
,
proud
,
poisonfull
spirits
,
vain
spirits
that
rejected
the
Word
of
God
)
that
men
of
parts
and
understanding
should
ever
be
so
sotted
to
believe
such
a
thing
,
that
a
wretched
ignorant
man
should
get
into
the
Chaire
,
and
he
should
judge
infallibly
of
the
truths
that
he
never
knew
in
his
life
,
being
of
another
profession
,
as
some
are
Canonists
,
and
not
Divines
?
But
I
leave
that
point
.
To
touch
one
thing
more
that
borders
a
little
upon
this
,
that
Divine
truth
is
of
an
inflexible
nature
,
whatsoever
men
think
of
it
:
and
that
crosseth
another
rule
of
theirs
,
that
they
will
give
what
sense
they
will
of
Scriptures
,
Papists
give
what
sense
they
will
of
Scriptures
.
and
the
Current
of
the
present
Church
must
judge
of
all
former
Councels
.
Now
doth
truth
vary
according
to
mens
judgements
?
according
to
the
pcesent
Church
?
Must
we
bring
the
rule
to
the
crooked
timber
,
or
the
timber
and
the
things
to
be
measured
to
the
rule
?
Shall
the
judgment
of
any
man
be
the
rule
of
truth
?
shall
it
be
the
rule
in
one
time
,
and
not
in
another
?
shall
present
men
interpret
it
thus
,
and
say
it
is
so
now
:
and
others
that
succeed
say
,
whatsoever
it
was
now
,
thus
it
must
be
believed
?
Hereupon
likewise
,
if
it
be
the
constant
nature
of
truth
alway
to
be
believed
:
hereupon
it
comes
to
crosse
another
thing
,
their
dispensation
:
No
dispensing
with
Gods
L●…
no
man
can
dispense
with
Gods
Law
:
truth
is
truth
indispensible
.
Laws
divine
,
and
naturall
are
indispensible
,
because
they
are
alike
in
all
things
.
Reason
is
reason
in
Turkie
as
well
as
here
:
the
light
of
nature
is
the
light
of
nature
in
any
countrey
as
well
as
here
.
Principles
of
nature
varie
not
as
languages
do
,
they
are
inbred
things
.
If
the
Principles
of
nature
be
invariable
and
indispensible
,
much
more
divine
principles
,
saith
the
Heathen
:
filthinesse
is
filthinesse
whether
thou
think
it
to
be
so
or
no.
Opinion
is
not
the
rule
of
things
,
but
the
nature
of
the
thing
it self
.
Therefore
whatsoever
is
against
nature
none
can
dispense
with
,
God
cannot
deny
himself
.
What
was
naught
in
one
age
is
naught
in
another
,
and
is
for
ever
naught
.
Whatsoever
is
divine
or
natural
,
is
indispensible
.
No
Monarch
in
the
world
can
dispense
with
the
law
of
nature
or
the
Divine
Law
,
the
Word
of
God
:
for
the
opinion
of
any
man
in
the
world
is
not
the
rule
of
his
course
,
but
the
undoubted
light
of
God
,
whether
the
light
of
nature
or
the
light
of
Divine
truth
,
I
speak
this
the
rather
to
crosse
base
Parasites
,
that
when
God
calls
them
to
stand
for
true
causes
,
what
do
they
make
their
rule
?
Not
Gods
constant
yea
,
but
they
bend
and
bow
to
opinion
:
as
if
the
opinion
of
any
man
in
the
World
were
the
rule
of
their
faith
,
and
obedience
.
This
is
to
make
men
,
and
no
men
.
Is
not
the
written
Word
of
God
,
the
Word
of
God
?
Is
not
the
law
the
law
?
(
politike
lawes
I
speak
not
of
)
shall
a
man
yield
to
mens
opinion
,
especially
if
the
Word
do
not
warrant
it
?
shall
he
yield
to
any
man
living
that
is
inconstant
by
his
disposition
?
There
is
truth
which
is
certain
,
that
a
man
must
maintain
to
the
Death
.
He
is
not
onely
a
Martyr
that
maintaines
Religion
.
John
Baptist
was
a
Martyr
that
stood
out
in
a
matter
that
was
not
against
heresie
,
but
for
the
standing
out
against
Herod
;
(
he
did
not
yield
as
many
thousands
would
have
done
in
such
a
case
)
Thou
must
not
have
thy
Brother
Philips
wife
,
it
is
unlawful
.
Men
ought
to
suffer
for
the
truths
of
nature
,
and
not
deny
truth
whatsoever
,
because
it
is
a
Divine
sparkle
from
God
.
If
it
be
any
truth
whatsoever
,
it
must
be
stood
in
,
because
it
is
constant
,
and
it
is
the
best
thing
in
the
world
next
to
Divine
,
and
saving
truth
.
If
this
be
so
,
that
the
Gospel
,
and
Divine
truth
be
yea
:
and
that
the
Church
at
all
times
hath
been
built
on
that
;
and
that
whosoever
is
saved
,
is
Use.
To
get
certainty
of
faith
answerable
to
the
certain
truth
.
saved
by
that
yea
:
Let
us
labour
to
have
a
faith
answerable
to
our
truth
.
We
say
,
and
distinguish
well
:
there
is
a
certainty
of
the
thing
,
and
a
certainty
of
the
mind
apprehending
the
thing
.
It
is
certain
the
Sun
is
bigger
then
the
earth
;
but
you
shall
never
perswade
a
simple
Countrey-man
that
it
is
so
:
There
is
a
certainty
of
the
object
,
but
not
of
the
subject
:
he
will
never
believe
it
,
because
it
is
against
sense
.
But
now
there
must
be
both
in
a
Christian.
The
Apostles
doctrine
,
the
truth
he
doth
believe
,
the
truth
in
the
Scripture
is
yea
,
that
is
,
it
is
certain
and
true
,
and
not
yea
,
and
nay
,
it
is
not
flexible
:
it
is
not
as
the
Heathen
Oracles
were
,
that
is
,
doubtful
,
and
wavering
.
Let
our
assent
be
answerable
to
the
truth
:
let
us
build
soundly
on
a
sound
foundation
.
As
a
Ship
that
is
to
rest
in
the
middest
of
the
waves
,
there
is
a
double
certainty
necessary
,
that
the
Anchor-hold
be
good
in
it self
,
and
that
it
be
fastned
upon
somewhat
that
is
firm
:
if
it
be
a
weak
anchor
,
or
if
it
be
fastned
upon
ground
that
will
not
hold
,
the
Ship
is
tossed
about
with
waves
,
and
so
split
upon
some
rock
or
other
:
So
our
soules
require
a
double
certainty
,
we
must
have
an
Anchor
of
faith
,
as
well
as
an
object
of
faith
:
we
must
have
an
Anchor
of
hope
as
well
as
an
object
.
For
the
object
we
may
cast
Anchor
there
,
it
is
Divine
truth
which
will
hold
,
there
is
no
doubt
of
that
,
it
is
yea
:
but
then
our
Anchor
must
be
firm
,
our
faith
and
affiance
.
Let
us
labour
to
build
soundly
,
and
strongly
upon
it
.
It
should
be
our
endeavour
continually
to
stablish
our
faith
,
to
stablish
our
hope
,
that
we
may
know
on
what
terms
we
live
,
and
on
what
terms
to
dye
.
Do
but
consider
the
difference
between
an
understanding
strong
Christian
,
and
another
.
A
Christian
that
is
judicious
and
understanding
,
ask
him
in
what
estate
he
is
?
why
,
comfortable
:
what
is
the
ground
of
his
faith
?
why
,
thus
;
I
live
in
no
known
sin
,
I
confesse
my
sins
to
God
,
my
doctrine
is
yea
,
and
I
labour
to
bring
my
life
to
my
doctrine
.
Ask
another
,
What
do
you
mean
to
live
so
loosely
,
and
carelesly
?
why
will
you
stand
thus
?
will
you
be
content
to
die
so
?
perhaps
he
doth
not
know
sound
doctrine
;
or
if
he
do
,
it
is
confusedly
,
he
doth
not
build
on
that
rock
,
on
that
foundation
.
O
let
us
labour
to
build
stronger
and
stronger
on
the
truth
.
Our
building
strongly
makes
us
eternal
:
Gods
truth
is
eternal
truth
,
because
it
makes
us
eternal
.
Is
it
not
a
strange
thing
that
man
,
that
is
chaffe
,
and
vanity
,
and
smoak
,
whose
life
passeth
as
a
tale
that
is
told
,
that
yet
notwithstanding
if
he
build
on
this
yea
,
which
is
certain
and
infallible
,
the
doctrine
of
the
Gospel
it
will
make
him
a
rock
,
a
living
stone
,
it
will
make
him
eternal
?
All
flesh
is
grasse
,
but
the
Word
of
God
endures
for
ever
.
What
a
comfort
is
this
,
our
life
being
a
vapour
,
and
vanity
,
and
growing
to
nothing
,
that
the
time
will
shortly
come
when
we
shall
be
no
more
,
no
more
in
this
world
:
then
to
have
Divine
truth
that
will
make
us
eternal
?
Psal.
90.
Moses
,
a
good
man
,
he
saw
men
drop
away
:
faith
he
,
Thou
art
our
eternal
habitation
from
Generation
to
Generation
.
What
is
the
meaning
of
that
?
That
is
,
We
dwell
in
thee
:
here
in
our
Pilgrimage
to
Canaan
we
drop
away
,
but
Thou
art
our
habitation
from
Generation
to
Generation
.
So
when
a
Christian
considers
,
his
life
is
uncertain
,
all
things
are
vanity
that
support
this
life
,
yet
notwithstanding
I
have
a
yea
to
build
on
,
the
Divine
truth
;
The
Word
of
the
Lord
endures
for
ever
,
and
it
will
make
me
endure
for
ever
.
It
is
a
Rock
it self
,
it
makes
me
a
Rock
:
it
will
make
me
a
living
stone
,
built
on
that
foundation
,
that
all
the
gates
of
hell
shall
not
prevail
against
my
faith
,
and
hope
.
What
a
comfort
is
this
?
We
have
nothing
without
this
Yea
;
we
are
yea
,
and
nay
,
and
our
happinesse
is
yea
,
and
nay
:
we
are
so
happy
now
,
as
we
may
be
miserable
to
morrow
.
Let
us
labour
to
build
on
Divine
truth
which
is
like
it self
;
that
in
all
the
Changes
of
the
world
we
may
have
somewhat
that
is
unalterable
,
that
is
as
unchangeable
as
God
himself
:
As
S.
Paul
here
brings
God
himself
,
As
God
is
true
,
my
word
to
you
was
not
yea
,
and
nay
,
but
yea
.
So
much
shall
suffice
for
that
Verse
.
I
go
on
to
the
20.
Verse
.
VERSE
XX.
For
all
the
Promises
of
God
in
him
are
Yea
,
and
in
him
Amen
.
THis
comes
in
after
this
manner
,
My
Preaching
to
you
(
saith
he
)
was
invariable
,
and
constant
,
because
Christ
himself
is
alway
yea
:
if
Christ
the
matter
of
my
preaching
be
alwayes
yea
,
and
I
preach
nothing
but
Christ
,
then
my
preaching
is
invariable
and
constant
.
How
doth
he
prove
the
minor
?
how
doth
he
prove
that
Christ
is
alway
yea
?
All
the
Promises
of
God
in
him
are
Yea
,
and
in
him
Amen
.
Christ
is
invariable
,
and
my
preaching
of
him
was
not
yea
,
and
nay
.
Christ
is
not
yea
,
and
nay
,
because
all
the
Promises
of
God
in
him
are
Yea
,
and
Amen
.
The
Promises
of
God
in
him
are
Yea
,
that
is
,
they
are
constant
;
and
in
him
they
are
Amen
.
There
is
some
diversity
in
reading
the
words
.
But
most
constantly
the
best
Expositors
have
it
as
this
Translation
hath
it
,
All
the
Promises
of
God
in
him
are
Yea
,
and
in
him
Amen
.
The
literal
meaning
is
this
,
All
the
Promises
of
God
in
Christ
are
Yea
,
that
is
,
they
are
certain
,
they
are
made
in
him
:
and
in
him
they
are
Amen
,
that
is
,
they
are
accomplished
in
him
;
in
him
they
are
made
,
and
in
him
they
are
accomplished
.
I
might
spend
a
great
deal
of
time
to
shew
the
acception
of
the
word
Amen
,
but
it
is
not
pertinent
to
my
purpose
.
Amen
,
is
here
certain
,
undoubtedly
certain
,
as
it
is
here
to
make
way
to
that
which
is
to
be
understood
.
There
are
three
main
senses
of
Amen
;
It
signifies
that
a
thing
is
positively
so
,
and
not
no
,
it
is
so
.
Yea
,
and
Amen
,
signifie
that
such
a
thing
is
;
as
,
Three
senses
of
Amen
.
Let
your
yea
be
yea
;
such
a
thing
is
.
But
now
,
Amen
is
more
,
not
onely
that
a
thing
is
,
but
it
is
so
truly
,
and
so
unchangeably
;
it
is
Yea
,
and
Amen
.
The
Promises
are
yea
,
they
are
made
in
Christ
,
and
then
they
are
true
in
him
,
undoubtedly
,
eternally
,
unchangeably
true
.
So
take
it
in
the
strictest
,
in
the
strongest
sense
you
can
;
all
the
Promises
of
God
in
Christ
they
are
so
true
,
that
they
are
invariably
,
constantly
,
eternally
true
in
him
,
they
are
made
in
him
,
and
performed
in
him
;
they
are
Yea
in
him
,
and
Amen
in
him
.
So
the
whole
carriage
of
the
Promises
is
onely
in
Christ
.
The
truths
we
are
to
deliver
out
of
the
words
are
these
:
First
of
all
we
must
know
,
That
since
the
fall
of
man
,
it
hath
pleased
the
Divine
Nature
,
the
three
Persons
in
Trinitie
,
to
stablish
a
Covenant
of
God
since
the
Fall
hath
made
a
Covenant
of
Grace
.
grace
,
and
so
of
salvation
in
Jesus
Christ
;
and
to
make
him
a
second
principle
,
a
second
Adam
,
by
whom
mankind
is
restored
to
a
better
estate
then
ever
we
had
in
the
first
Adam
.
God
now
since
the
fall
takes
another
course
to
bring
us
back
again
to
him
.
He
doth
not
leave
us
as
he
left
the
Angels
that
fell
,
in
a
state
of
perdition
for
ever
:
but
as
we
fell
by
infidelity
and
distrust
of
him
,
so
now
we
are
recovered
again
by
Promises
,
and
by
faith
in
them
.
There
can
be
no
intercourse
between
God
and
man
,
but
by
some
promise
on
his
part
.
God
deales
with
man
by
Promises
.
Observ.
God
deals
with
man
by
Promises
.
The
reason
is
this
;
How
can
man
dare
to
challenge
any
thing
of
the
great
Majestie
of
God
without
a
warrant
from
himself
?
How
can
the
conscience
be
satisfied
?
The
conscience
looks
to
God
,
it
is
a
knowledge
together
Reason
1.
Else
man
dares
look
for
nothing
from
God
.
with
God
;
how
can
conscience
rest
but
in
that
it
knowes
comes
from
God
?
Therefore
for
any
good
that
I
hope
for
from
God
,
I
must
have
a
promise
.
For
this
is
Gods
constant
dispensation
,
while
we
live
in
this
world
we
are
alway
under
hope
,
we
are
children
of
hope
,
We
are
saved
by
hope
,
we
rejoyce
Reason
2.
To
exercise
faith
and
hope
.
in
the
hope
of
glory
:
and
hope
looks
to
the
promises
,
whereof
some
part
is
unperformed
.
How
doth
heaven
and
earth
differ
?
heaven
is
all
performance
:
here
is
some
performance
to
encourage
us
,
and
there
is
alway
some
promise
still
unperformed
.
We
are
alway
under
some
Promise
:
and
therefore
the
manner
of
our
apprehending
God
in
this
world
differs
from
heaven
:
here
it
is
by
faith
and
hope
,
there
by
vision
:
vision
is
fit
for
performance
;
faith
and
hope
looks
to
the
Promise
alway
here
:
Therefore
God
rules
his
Church
by
Promises
:
partly
(
I
say
)
to
secure
the
soul
of
man
,
we
cannot
have
any
thing
from
God
but
by
the
manifestation
of
his
own
good
will
.
How
can
we
look
for
any
thing
from
God
but
by
promise
?
can
we
look
for
any
thing
from
God
by
our
own
conceits
?
that
is
a
fooles
Paradise
.
Further
,
God
will
have
his
Church
ruled
by
Promises
in
all
ages
,
to
exercise
faith
,
and
hope
,
and
prayer
,
and
dependance
upon
God
.
God
will
try
of
what
credit
he
is
among
men
,
whether
they
will
depend
upon
his
promise
,
or
no
:
so
that
knowing
he
is
true
,
by
promise
it
may
be
certain
to
them
,
they
shall
have
performance
in
time
:
he
gives
men
Promises
to
see
if
they
will
trust
him
.
God
will
have
this
manner
of
dispensation
to
rule
his
Church
by
Promises
,
to
arm
us
in
this
world
against
feares
and
discouragements
;
therefore
Reason
3.
To
arm
us
against
discouragements
.
we
have
alway
some
Promise
.
He
might
have
done
us
good
,
and
have
given
us
no
promise
;
but
now
having
given
us
Promises
,
he
will
try
the
graces
that
are
in
us
,
and
arm
us
against
all
discouragements
and
difficulties
,
till
the
thing
promised
be
performed
.
For
we
must
know
,
that
a
Promise
is
a
Divine
thing
,
better
then
any
earthly
performance
.
Let
God
give
a
man
never
so
much
in
the
world
,
if
he
have
not
a
promise
of
better
things
all
will
come
to
nothing
at
the
last
.
Therefore
God
supports
the
soules
and
spirits
of
his
Children
with
Promises
,
to
arm
them
against
all
temptations
on
the
right
hand
,
and
on
the
left
,
that
would
draw
them
from
trusting
in
his
Promise
;
he
will
have
them
live
by
faith
,
and
that
hath
alway
relation
to
the
Promise
.
Quest.
This
is
a
general
ground
then
,
That
God
now
in
Christ
Jesus
hath
appointed
Answ.
Promise
what
.
this
way
,
to
govern
the
Church
with
Promises
.
Now
what
is
a
Promise
?
A
Promise
is
nothing
but
a
manifestation
of
love
,
an
intendment
of
bestowing
some
good
,
and
removing
some
ill
;
a
manifestation
of
our
mind
Three
degrees
of
love
.
in
that
kind
is
a
promise
,
of
conferring
of
a
future
good
,
or
removing
of
a
future
ill
,
therefore
it
comes
from
love
in
the
party
promising
.
There
are
three
degrees
of
loving
steps
,
whereof
a
promise
is
the
last
.
The
first
is
inward
love
:
The
second
is
real
performance
:
And
the
third
is
a
manifestation
of
performance
intended
before
it
be
;
and
this
(
I
say
)
is
a
degree
of
love
.
For
love
concealed
,
it
doth
not
comfort
in
the
interim
,
in
the
time
that
is
betwixt
.
Now
God
who
is
love
,
doth
not
onely
love
us
,
and
will
not
only
shew
his
love
in
time
;
but
because
he
will
have
us
rest
sweetly
in
his
bosome
,
and
settle
our selves
on
his
gracious
Promises
,
in
the
mean
time
,
he
gives
us
rich
and
precious
Promises
.
He
is
not
onely
love
,
and
shewes
it
in
deed
,
but
he
expresseth
it
in
word
.
And
we
may
well
build
on
his
Word
,
as
verily
as
if
he
had
performed
it
in
deed
:
for
whatsoever
he
saith
is
Yea
,
and
Amen
.
This
is
the
nature
of
a
promise
;
It
is
not
only
love
,
and
the
expression
of
love
in
deed
;
but
the
expression
of
it
in
word
,
when
he
intends
to
solace
,
and
comfort
,
and
stablish
,
and
stay
the
mind
of
man
till
the
good
promised
be
performed
.
Therefore
even
from
this
we
see
how
God
loves
us
,
that
not
onely
he
hath
an
inward
love
in
his
breast
,
and
doth
good
to
us
,
but
he
manifests
it
by
No
promise
,
no
faith
nor
hope
.
word
:
he
would
have
us
(
as
I
said
)
live
by
faith
,
and
stablish
our selves
in
hope
.
Faith
and
hope
are
two
graces
altogether
from
Promises
:
if
there
were
no
promise
,
there
could
be
no
faith
nor
hope
:
what
is
hope
?
nothing
but
the
expectation
of
the
things
that
the
Word
saith
.
And
what
is
faith
but
a
building
on
the
Word
of
God
.
Faith
looks
on
the
Word
that
God
will
give
such
a
thing
,
and
hope
looks
upon
the
thing
that
the
Word
promiseth
:
as
the
distinction
is
good
,
faith
looks
to
the
Word
of
the
thing
,
and
hope
looks
to
the
thing
in
the
Word
:
faith
looks
to
the
Word
promising
;
hope
looks
to
the
performance
of
the
thing
promised
.
Faith
is
the
evidence
of
things
not
seen
,
because
it
sets
the
things
that
are
absent
as
if
they
were
present
;
hope
is
for
the
accomplishment
of
that
.
If
there
were
no
promise
to
hope
,
what
needed
hope
?
and
where
were
a
foundation
for
faith
?
Now
God
being
willing
to
exercise
faith
and
hope
,
feeds
them
both
,
and
satisfies
both
,
that
we
may
be
heavenly
wise
in
trusting
and
believing
,
and
not
Observ.
2.
All
Promises
in
Christ
.
foolish
as
men
in
the
world
:
Therefore
God
hath
given
us
promises
,
and
sealed
them
with
an
oath
,
as
we
shall
see
afterward
.
Now
all
promises
coming
from
love
,
what
love
can
there
be
in
God
to
us
since
the
fall
,
but
it
must
be
grounded
on
a
better
foundation
then
our selves
?
If
God
love
us
,
it
must
be
in
one
that
is
first
beloved
:
hereupon
comes
the
ground
of
the
Promises
to
be
Jesus
Christ
,
God-man
:
For
all
intercourse
between
God
and
us
,
it
must
be
in
him
that
is
able
to
satisfie
God
.
God
will
so
in
the
Covenant
of
Grace
entertain
covenant
and
league
with
us
,
as
that
he
will
have
his
Justice
have
full
content
,
he
will
be
satisfied
;
and
therefore
he
that
will
be
the
foundation
of
intercourse
between
God
and
us
,
he
must
be
God-man
,
perfectly
able
to
satisfie
Divine
Justice
;
he
must
be
a
friend
of
Gods
,
and
a
friend
to
us
;
hereupon
the
Promises
must
come
from
Gods
love
in
Jesus
Christ
:
and
he
must
first
receive
all
good
for
us
,
and
we
must
have
it
at
the
second
hand
from
him
.
Hereupon
it
is
said
here
,
that
All
the
Promises
of
God
in
him
are
Yea
,
and
Amen
.
It
is
a
rule
,
The
first
in
any
kind
is
the
cause
of
all
the
rest
.
Now
Christ
Christ
first
beloved
.
is
the
first
beloved
thing
;
therefore
in
Coloss.
1.
3.
he
is
called
the
Sonne
of
Gods
love
.
Christ
being
the
only
begotten
Son
of
God
,
he
looks
on
him
first
before
he
looks
on
any
thing
else
;
and
whatsoever
is
lovel
,
y
he
looks
1.
As
God
.
on
it
as
it
is
in
him
in
whom
his
love
is
first
,
because
he
being
his
onely
begotten
Son
,
he
is
the
first
object
of
all
the
respect
that
God
hath
;
therefore
whatsoever
is
beloved
,
it
is
as
it
hath
a
consistence
in
Christ
.
Therefore
Christ
he
must
first
be
loved
,
and
then
we
in
him
.
Consider
him
as
the
Son
of
God
.
Consider
him
as
man
,
he
is
the
first
beloved
,
being
a
holy
man
above
all
2.
As
Man
.
other
men
:
for
the
nature
of
man
hath
a
subsistence
in
the
second
person
in
Christ
:
therefore
Christ
as
man
is
beloved
before
all
others
,
having
a
subsistence
in
his
Godhead
which
is
first
beloved
:
he
is
the
prime
,
and
most
excellent
creature
as
man
.
God
looks
first
upon
Christ
as
his
onely
begotten
Son
,
and
upon
Christ
as
man
secondarily
:
Upon
the
Church
in
the
third
place
as
united
to
Christ
;
and
all
other
creatures
in
reference
to
the
Church
:
and
therefore
there
was
never
any
thing
in
the
world
,
nor
shall
be
,
that
ever
was
or
shall
be
loved
,
but
in
the
first-beloved
Christ
Jesus
.
Again
,
Christ
is
first
,
because
Christ
is
the
Mediatour
between
God
3.
As
Mediatour
.
and
man
by
office
.
Consider
what
relation
he
hath
between
God
and
man
,
and
we
may
easily
see
that
God
first
respects
him
,
and
us
for
him
.
For
Christ
being
God
and
man
,
and
Mediatour
therefore
between
God
and
man
,
he
is
loved
of
both
;
he
is
a
friend
to
both
,
to
bring
both
together
;
he
is
first
regarded
as
Mediatour
,
and
then
we
for
whose
cause
he
is
Mediatour
.
Then
again
,
Consider
Christ
not
as
he
is
between
God
and
us
,
but
as
he
4.
As
our
Head
,
and
Husband
.
is
to
us
,
so
he
is
first
beloved
.
To
God
,
he
is
his
first
begotten
;
to
God
and
us
a
Mediatour
.
To
us
a
head
,
to
us
a
husband
to
us
a
brother
;
a
head
from
whence
there
is
all
influence
of
life
and
motion
:
a
husband
from
whence
we
have
all
riches
;
he
is
all
in
all
to
us
in
the
relations
he
stands
in
to
us
:
therefore
he
is
first
in
all
things
,
as
the
Apostle
saith
,
In
all
things
he
must
have
the
preheminence
;
and
it
is
fit
it
should
be
so
.
Especially
since
the
fall
;
leave
the
consideration
of
Christ
,
and
this
may
Our
nature
odious
to
God
since
thn
fall
.
be
a
reason
,
consider
us
since
the
fall
,
as
we
are
in
the
masse
of
corruption
,
are
we
fit
objects
for
Gods
love
?
are
we
not
fuel
for
consuming
fire
?
is
not
he
a
consuming
fire
,
and
we
stubble
for
his
wrath
?
is
not
our
nature
defiled
,
and
tainted
,
and
can
it
otherwise
be
amiable
,
then
considered
as
knit
to
him
that
is
first
amiable
,
that
is
Christ
?
it
cannot
be
.
So
look
to
Christ
as
the
Son
of
Gods
love
,
whether
as
God
,
or
as
man
:
look
to
his
Office
as
Mediatour
,
look
on
him
as
in
relation
to
us
as
our
husband
and
head
;
look
on
us
without
him
,
you
may
see
that
Gods
love
is
first
founded
in
Christ
,
and
then
in
us
.
I
mean
in
regard
of
execution
in
the
passages
of
our
salvation
:
For
at
Gods
love
first
in
Christ
,
and
then
in
us
in
regard
of
execution
.
first
it
was
a
free
love
that
gave
Christ
to
us
,
and
us
to
Christ
,
So
God
loved
the
world
,
that
he
gave
his
Son
,
that
was
the
first
that
set
all
the
world
in
execution
:
but
in
the
execution
from
predestination
to
glorification
,
before
all
worlds
he
loved
us
in
Christ
to
everlasting
:
from
the
everlasting
in
election
,
to
everlasting
in
glory
,
all
is
in
Christ
in
regard
of
execution
.
We
subsist
in
him
,
we
are
sanctified
in
him
,
we
are
justified
in
him
,
his
righteousnesse
is
ours
,
we
are
glorified
in
him
,
we
are
loved
in
him
:
God
blesseth
us
with
all
spiritual
blessings
in
him
,
Ephes.
1.
5
,
6.
God
hath
made
us
accepted
in
his
beloved
:
In
him
who
is
his
beloved
Son
,
in
whom
he
is
well
pleased
:
not
onely
with
whom
,
but
in
whom
,
in
him
and
all
his
,
in
him
as
mystical
Christ
,
head
and
members
.
God
now
looks
upon
our
nature
as
it
is
united
to
the
person
of
his
onely
begotten
Son
;
and
thereupon
our
nature
is
lovely
in
the
eyes
of
God
,
and
enriched
,
and
honoured
,
and
advanced
in
Christ
.
Even
as
a
base
woman
by
marriage
with
a
great
person
is
advanced
;
so
our
nature
being
mean
of
it self
,
taking
our
nature
when
it
was
defiled
with
sin
:
(
though
that
particular
masse
was
sanctified
by
the
Holy
Ghost
)
it
was
much
advanced
and
ennobled
,
by
having
a
subsistence
in
the
second
person
:
so
God
looks
on
us
in
Jesus
Christ
,
and
loves
us
in
him
,
and
bestowes
all
spiritual
blessings
in
Christ
.
Therefore
whatsoever
we
have
,
Christ
must
have
it
first
for
us
;
whatsoever
All
in
Christ
first
.
is
done
to
us
,
must
be
done
first
to
Christ
.
Christ
is
first
predestinate
,
as
it
is
,
1
Pet.
1.
he
is
the
predestinate
Lamb
of
God
,
he
was
ordained
before
all
worlds
,
to
be
a
sacrifice
for
us
,
and
to
be
the
head
of
his
Church
,
he
was
ordained
before
we
were
ordained
.
Christ
is
first
beloved
,
and
then
we
are
beloved
in
his
beloved
.
He
is
well
pleased
in
him
,
and
then
in
us
:
he
is
first
loved
,
and
then
we
;
he
is
predestinate
,
and
then
we
:
he
is
the
Son
of
Gods
love
by
nature
,
therefore
we
are
sons
of
Gods
love
by
adoption
and
grace
▪
what
we
are
by
adoption
,
he
is
by
nature
first
of
all
:
therefore
we
are
said
to
be
elected
in
him
,
and
sanct●…fied
in
him
:
he
first
of
all
removes
all
ill
,
and
then
we
have
it
removed
,
because
he
hath
removed
it
.
He
is
first
justified
from
our
sins
,
he
is
first
quitted
and
freed
from
our
sins
,
when
he
took
them
upon
himself
,
and
on
the
tree
satisfied
the
wrath
of
God
:
He
bore
our
iniquities
,
and
by
his
stripes
we
are
healed
:
if
he
had
not
been
freed
from
our
sins
,
we
had
for
ever
layen
under
them
:
therefore
saith
S.
Paul
,
If
Christ
be
not
risen
,
you
are
yet
in
your
sins
:
we
are
free
from
our
sins
,
because
Christ
our
surety
is
out
of
the
prison
of
the
grave
,
he
is
in
heaven
.
He
must
first
rise
from
the
dead
;
he
is
the
first
fruits
of
them
that
sleep
:
the
first
begotten
from
the
dead
,
Rev.
1.
1
Cor.
15.
for
though
some
rose
before
,
yet
it
was
in
the
vertue
of
Christ
,
who
rose
altogether
by
his
own
strength
;
therefore
he
hath
made
a
living
way
to
heaven
:
We
are
born
again
to
a
lively
hope
by
the
resurrection
of
Christ
from
the
dead
;
we
have
a
lively
hope
,
a
hope
that
makes
us
lively
in
good
works
,
because
our
surety
is
in
heaven
:
Now
we
hope
for
an
inheritance
immortal
and
undefiled
;
because
he
is
risen
,
we
shall
rise
:
he
is
ascended
,
therefore
we
shall
ascend
:
we
do
ascend
in
the
certainty
of
faith
now
,
and
shall
ascend
indeed
hereafter
.
Whatsoever
we
do
,
he
doth
it
first
:
and
whatsoever
we
have
from
God
,
it
is
at
the
second
hand
,
he
hath
it
first
,
and
conveyes
it
to
us
:
the
Natural
Son
to
the
adopted
sons
;
therefore
all
the
Promises
come
to
be
made
in
him
,
and
not
directly
to
us
alone
abstracted
from
Christ
.
It
is
a
point
we
should
often
think
of
,
and
seriously
consider
of
:
for
it
Use.
Ground
of
boldnesse
to
God
.
doth
wondrously
stablish
our
hearts
.
Doth
God
love
me
,
and
doth
he
do
good
to
me
abstracted
from
Christ
,
my self
alone
?
no
;
for
then
alas
,
I
should
flye
from
his
presence
:
but
he
looks
upon
me
,
and
considers
me
as
I
am
in
his
Son
;
therefore
in
Joh.
17.
in
that
blessed
prayer
of
Christ
,
saith
he
,
That
thou
mayest
love
them
with
the
same
love
wherewith
thou
lovest
me
.
God
loves
us
with
the
same
love
that
he
loves
his
Son
with
;
That
the
love
wherewith
thou
lovest
me
,
may
be
in
them
.
He
loves
him
first
,
and
then
he
loves
us
with
that
love
that
he
loves
him
.
Here
is
the
reason
that
God
looks
on
us
with
a
forbearing
eye
notwithstanding
all
the
matter
of
anger
and
wrath
in
us
;
he
looks
on
us
in
his
Son
,
as
members
of
his
Son
:
his
love
to
us
,
is
founded
on
his
love
to
his
Son
.
Hereupon
back
again
is
our
boldnesse
to
God
the
Father
,
that
we
go
to
him
in
his
beloved
Son
,
and
present
his
Son
to
him
.
Lord
,
look
on
thy
Son
that
thou
hast
given
for
us
,
in
whom
we
are
members
;
we
are
not
as
in
our selves
,
but
in
thy
beloved
.
For
as
all
things
descend
from
God
to
us
,
so
our
soules
should
ascend
to
him
.
All
descends
from
God
to
us
in
his
Son
:
why
,
all
our
comfortable
considerations
of
God
must
be
in
his
Son
Christ
;
thereupon
we
have
boldnesse
to
God
through
him
,
not
in
our selves
,
but
in
and
through
Christ
.
Let
us
bring
Benjamin
with
us
,
bring
Christ
,
and
then
we
shall
be
welcome
.
If
we
come
in
the
garments
of
our
elder
Brother
,
then
we
shall
get
the
blessing
.
But
of
our selves
God
cannot
endure
to
look
on
us
:
therefore
this
is
a
Heathenish
conceit
,
in
our
prayers
to
presume
to
go
to
God
otherwise
then
he
hath
cloathed
himself
with
the
comfortable
relation
of
a
Father
in
Christ
.
If
we
consider
him
as
a
just
God
,
as
a
God
of
vengeance
,
as
a
holy
God
,
the
more
it
makes
to
our
terrour
,
if
we
be
not
besotted
.
But
go
to
him
as
he
is
now
in
his
Son
Christ
,
and
go
boldly
.
The
Heathens
otherwise
conceived
wavering
,
and
doubtingly
of
a
God
:
alas
,
conceiving
him
out
of
Christ
,
he
was
nothing
but
a
consuming
fire
to
them
.
How
dares
that
man
that
knowes
himself
,
and
that
knowes
God
,
how
dares
he
think
of
God
?
he
thinks
basely
of
God
,
that
can
think
of
him
,
and
not
think
of
him
as
he
is
to
him
in
Christ
.
Darest
thou
think
of
God
who
is
a
consuming
fire
,
and
not
think
of
him
as
he
is
pleased
,
and
pacified
in
thy
nature
in
Christ
,
that
hath
taken
thy
nature
to
be
a
foundation
of
comfort
,
to
be
a
second
Adam
,
a
publike
person
for
all
that
are
in
him
,
and
members
of
him
?
to
see
God
fully
appeased
in
him
who
is
God-man
,
thou
mayest
think
of
him
with
comfort
then
.
Never
think
of
the
Promises
of
grace
,
or
comfort
,
or
any
thing
without
Christ
.
Therefore
S.
Paul
saith
,
Gal.
3.
16.
Now
to
Abraham
and
his
seed
was
the
Promise
made
;
He
saith
not
to
seeds
,
as
to
many
,
but
to
thy
seed
:
As
speaking
of
one
,
even
Christ
.
All
the
Promises
of
good
to
us
are
made
to
Christ
,
and
conveyed
from
Christ
to
us
:
the
Promises
,
and
likewise
the
things
promised
;
He
hath
promised
to
us
eternal
life
,
and
this
life
is
in
his
Son
,
1
Joh.
5.
and
so
grace
,
and
whatsoever
,
it
is
in
him
:
the
Promises
,
and
the
things
promised
they
are
conveyed
from
God
to
Christ
,
and
so
to
us
.
They
are
a
deed
of
gift
,
we
have
them
from
,
and
by
Christ
.
Why
are
the
Angels
attendants
upon
us
?
The
Angels
attend
upon
Jacob's
ladder
,
that
is
,
Christ
.
It
is
he
that
knits
heaven
and
earth
together
:
so
the
Angels
because
they
attend
upon
Christ
first
,
they
become
our
attendants
:
whatsoever
we
are
,
whatsoever
priviledges
we
have
,
it
is
in
Christ
first
,
it
belongs
to
us
no
further
then
we
by
faith
are
made
one
with
Christ
.
Thus
we
see
whatsoever
we
have
from
God
,
it
is
by
promises
.
And
these
promises
are
not
abstracted
from
love
,
for
they
are
the
fruits
of
love
;
and
this
love
is
seated
in
Christ
,
who
hath
satisfied
Gods
justice
;
we
have
promises
,
and
promises
in
Christ
.
In
the
third
place
,
the
Apostle
saith
that
all
the
promises
of
God
in
him
Observ.
3.
All
the
promises
yea
in
Christ
.
are
yea
,
they
are
constant
and
sure
in
him
;
they
shall
be
performed
.
All
promises
are
either
Christ
himself
,
or
by
Christ
,
or
from
Christ
,
or
for
Christ
.
All
promises
that
ever
were
made
to
Gods
People
,
they
were
either
of
Christ
himself
,
when
he
was
promised
,
or
such
as
were
promised
for
Christ
.
The
promise
of
Christ
himself
is
the
first
grand
promise
,
that
he
should
be
made
man
,
the
promise
in
his
own
person
.
But
whatsoever
promise
was
made
by
the
Prophets
and
Apostles
,
they
were
made
by
his
Spirit
,
they
were
made
for
him
,
for
his
sake
,
and
in
him
,
and
they
were
made
to
those
that
are
in
him
too
.
For
as
Gods
love
is
founded
in
him
to
those
that
are
in
him
mystically
as
the
Son
of
his
love
:
so
the
promises
are
made
,
and
given
over
to
him
of
all
good
:
he
takes
all
the
promises
of
good
from
God
for
us
,
and
then
they
are
made
to
us
as
we
are
in
him
.
He
himself
is
the
first
promise
that
runs
along
in
all
the
Scripture
:
and
Christ
the
first
promise
.
all
the
promises
of
Christ
are
yea
:
for
whatsoever
was
promised
of
Christ
before
he
came
,
it
was
fufilled
when
he
came
:
for
all
types
were
fulfilled
in
him
,
and
all
Prophecies
,
and
all
promises
they
were
all
accomplished
in
him
.
All
types
whether
personal
,
or
real
.
For
personall
types
,
he
was
the
second
Adam
,
Adam
was
a
type
of
him
,
All
types
fulfilled
in
Christ
.
he
is
the
true
Adam
.
He
was
the
true
Isaac
,
the
ground
of
laughter
.
He
is
the
true
Joseph
advanced
now
to
the
kingdome
,
to
the
right
hand
of
1
Personal
types
.
God
:
he
is
the
steward
of
his
Church
to
feed
his
Church
here
,
and
bring
her
to
Heaven
with
himself
afterward
.
He
is
the
true
Joshua
that
brought
Israel
out
of
the
wildernesse
to
Canaan
;
he
brings
us
from
Moses
,
from
the
law
to
heaven
:
he
is
the
true
Joshua
that
brings
us
through
Jordan
,
from
death
,
and
miseries
in
this
world
,
to
heaven
.
He
is
the
true
Solomon
,
the
Prince
of
peace
:
so
all
personal
types
of
Kings
,
and
Priests
,
as
Aaron
was
a
type
of
him
,
&c.
they
were
yea
in
him
,
they
were
fulfilled
in
him
.
And
all
reall
types
,
he
is
the
true
Mercie-seat
wherein
God
would
be
3.
Real
types
.
heard
,
and
prayed
unto
:
for
he
covers
the
Law
,
the
curse
of
it
,
as
the
Mercie-seat
did
.
He
is
the
true
brazen
Serpent
,
that
whosoever
looks
on
him
with
the
eye
of
faith
,
shall
not
perish
,
but
have
everlasting
life
.
He
is
the
true
Mannah
,
the
bread
of
life
,
that
type
had
its
yea
in
Christ
.
He
is
the
true
sacrifice
,
the
Passeover
Lambe
,
the
Lambe
of
God
that
takes
away
the
sins
of
the
world
:
if
our
hearts
be
sprinkled
with
his
blood
,
the
destroying
Angell
hath
nothing
to
do
with
us
.
The
Passeover
hath
its
yea
in
him
,
therefore
that
which
is
affirmed
of
the
Passe-over
is
affirmed
of
him
,
Not
abone
of
it
shall
be
broken
;
that
is
attributed
to
Christ
,
that
was
performed
in
the
type
:
that
is
applied
to
Christ
that
was
spoken
of
the
Passeover
:
to
signifie
the
identitie
of
the
type
,
and
the
thing
signified
.
He
was
the
yea
of
that
,
&
of
all
comfortable
types
that
were
real
,
&
personal
,
all
have
their
yea
in
him
.
Therefore
saith
our
Saviour
Christ
,
the
last
words
of
his
almost
upon
the
crosse
,
All
is
finished
,
all
the
types
real
,
and
personal
.
And
all
promises
,
and
prophecies
have
their
yea
in
Christ
.
The
first
promise
2.
All
promises
and
prophecies
.
what
was
it
but
Christ
?
The
seed
of
the
woman
shall
break
the
Serpents
head
,
it
was
nothing
but
Christ
,
it
was
yea
when
he
was
born
:
and
when
he
died
,
he
crushed
the
Serpents
head
:
By
death
he
overcame
him
that
had
the
power
of
death
,
that
is
,
the
divel
.
So
the
promise
that
was
renewed
to
Abraham
,
In
thy
seed
shall
all
nations
of
the
earth
be
blessed
,
that
is
,
in
Christ
.
And
so
to
David
that
he
should
come
out
of
his
family
.
And
that
particular
promise
of
I
say
,
that
a
Virgin
should
conceive
.
And
the
Baptist
points
him
out
,
Behold
,
the
Lamb
of
God
.
All
the
particular
things
that
befel
Christ
in
time
,
they
were
prophesied
of
before
,
and
Christ
was
the
yea
of
all
,
that
is
,
all
had
their
determinate
truth
in
Christ
when
he
came
.
This
is
one
reason
why
S.
Paul
saith
,
All
the
promises
in
Christ
are
yea
;
whatsoever
was
promised
concerning
Christ
,
or
foretold
,
it
was
yea
in
him
,
concerning
his
birth
,
and
the
place
of
it
:
concerning
his
death
,
and
the
manner
of
it
:
concerning
his
resurrection
,
and
ascension
;
concerning
his
offices
,
all
was
foretold
:
as
we
see
in
Scripture
,
in
the
New
Testament
it
is
the
foot
of
diverse
verses
,
that
It
might
be
fulfilled
;
so
this
that
was
foretold
in
the
Old
,
it
was
fulfilled
in
the
New
.
So
Christ
is
the
first
promise
,
and
whatsoever
was
said
of
him
is
Yea
,
and
Amen
.
Whatsoever
was
spoken
of
Christ
,
it
was
Yea
in
the
Old
Testament
,
and
Amen
in
the
New
:
it
was
made
to
them
in
the
Old
Testament
,
and
performed
in
the
New
.
And
what
is
the
Old
and
New
Testament
but
this
syllogisme
.
He
is
the
Blessed
seed
,
that
is
the
Son
of
the
Virgin
Mary
,
born
in
Bethlehem
,
that
shall
come
in
the
end
of
Daniels
weeks
,
that
shall
come
when
the
Scepter
shall
be
departed
from
Juda
,
&c.
He
is
the
true
Messias
,
the
true
Christ
,
saith
the
Old
Testament
;
here
is
the
yea
:
Amen
,
saith
the
New
Testament
to
this
:
But
Christ
is
the
Son
of
the
Virgin
Mary
,
he
suffered
these
things
,
that
it
might
be
fulfilled
;
so
all
is
Amen
in
the
New
Testament
.
I
say
,
this
is
the
main
reason
that
all
is
built
on
;
He
in
whom
all
these
agree
,
is
the
true
Messias
;
But
,
saith
the
New
Testament
,
all
these
are
Amen
in
Christ
:
therefore
Christ
the
Son
of
the
Virgin
Mary
he
is
the
true
Messias
.
We
see
whatsoever
was
prophesied
concerning
Christ
himself
,
was
yea
.
And
not
onely
so
,
but
all
the
prerogatives
and
good
things
that
come
by
Christ
are
yea
,
they
are
undoubted
in
Christ
,
and
they
were
yea
before
All
good
things
by
Christ
yea
.
he
was
:
he
profitted
before
he
was
,
he
was
yea
to
Adam
:
because
however
he
that
was
the
seed
of
the
woman
,
came
not
till
the
latter
end
of
the
World
,
till
4000.
years
after
the
beginning
or
thereabouts
,
yet
the
faith
Benefit
to
former
ages
by
Christ
.
of
Adam
,
and
of
Abraham
made
him
present
:
Abraham
saw
Christs
day
,
and
rejoyced
.
There
was
a
vertue
from
Christ
to
all
former
ages
,
they
all
had
benefit
by
Christ
,
as
it
is
proved
at
large
,
Heb.
11.
And
in
Acts
15.
We
hope
to
be
saved
by
Christ
,
as
well
as
they
:
insinuating
that
they
hoped
to
be
saved
by
Christ
as
well
as
we
:
so
he
was
yea
for
comfort
to
all
that
were
before
him
,
as
well
as
now
:
all
the
promises
were
yea
,
even
to
the
Patriarchs
and
Prophets
.
Even
as
if
a
man
should
undertake
three
or
four
years
hence
to
pay
a
debt
that
is
due
by
one
that
is
subject
to
be
carried
to
prison
,
and
on
that
Simile
.
condition
that
this
man
shall
be
freed
,
I
undertake
at
such
a
time
to
pay
such
a
debt
;
so
though
the
debt
be
paid
three
or
four
years
hence
,
he
is
let
go
free
that
was
obnoxious
to
go
to
prison
for
the
debt
;
though
it
be
to
be
paid
after
:
So
it
was
with
Christ
,
he
the
second
person
in
the
Trinity
undertook
being
so
appointed
by
God
the
Father
:
the
blessed
Trinity
stablished
this
,
that
Christ
should
pay
the
debt
by
death
;
the
debt
to
divine
justice
should
be
satisfied
by
the
cursed
death
of
the
crosse
,
that
those
that
before
should
have
gone
to
hell
else
for
the
debt
,
should
be
all
freed
that
had
any
part
and
interest
by
faith
in
Christ
,
who
should
pay
the
debt
afterwards
.
Christ
undertook
at
such
a
time
to
be
incarnate
,
and
to
pay
it
for
us
:
God
the
Father
to
whom
we
were
obnoxious
,
that
was
the
creditor
for
the
payment
of
that
4000
years
after
,
let
them
go
:
so
Christ
was
yea
to
them
,
they
had
benefit
by
Christs
death
.
Hereupon
the
Prophets
spake
of
him
as
a
thing
present
,
To
us
a
son
is
Inlargment
of
Grace
by
Christs
coming
.
born
,
to
us
a
Child
is
given
.
Faith
mounts
over
many
years
,
600
years
before
Christ
in
the
Prophet
it
mounted
,
and
made
the
time
of
Christs
coming
,
and
his
death
to
be
present
:
because
they
had
benefit
by
him
as
if
he
had
been
present
.
Onely
with
this
difference
,
in
the
time
present
when
Christ
came
in
the
flesh
they
had
some
comfortable
inlargement
of
Grace
.
When
he
came
in
the
flesh
(
I
say
)
there
was
a
new
world
as
it
were
,
there
was
grace
poured
out
in
abundance
.
So
you
see
that
all
the
promises
concerning
Christ
,
they
were
performed
:
They
were
Yea
,
and
Amen
,
and
the
good
things
by
Christ
.
Saint
Paul
saith
excellently
,
Heb.
13.
Christ
yesterday
,
to
day
,
and
the
same
for
ever
.
Yesterday
to
the
Patriachs
,
to
day
for
the
present
time
he
is
Yea
,
and
for
the
time
to
come
he
is
Yea
,
the
same
alway
.
He
is
yea
to
all
ages
;
he
is
yea
to
us
as
well
as
to
those
that
were
in
Christs
time
.
Christ
is
then
crucified
to
thee
when
thou
believest
in
Christ
crucified
.
If
we
now
by
faith
look
to
Christ
crucified
,
and
sent
from
his
Father
to
take
our
nature
on
him
,
we
have
as
much
benefit
by
Christ
as
those
that
beheld
him
crucified
.
As
they
before
looked
forwards
by
the
eye
of
Faith
,
so
we
look
backward
,
we
have
benefits
by
Christ
,
he
is
yesterday
,
to
day
,
and
the
same
for
ever
.
All
the
promises
are
yea
in
him
,
that
is
,
they
are
constantly
yea
for
all
ages
.
The
promises
of
Christ
as
the
spirits
in
the
body
they
run
through
all
ages
of
the
Church
.
Without
him
there
is
no
love
,
nor
mercie
,
nor
comfort
from
God
:
as
I
said
before
,
God
cannot
look
on
our
cursed
nature
out
of
Christ
;
therefore
whosoever
will
apprehend
any
thing
mercifull
in
God
,
must
apprehend
it
in
Christ
the
promised
seed
;
All
the
promises
in
him
are
yea
.
He
is
called
Logos
,
the
Word
,
why
is
he
so
?
both
actively
,
and
passively
.
Actively
,
the
Word
,
because
how
should
we
ever
have
known
Christ
the
word
how
.
the
mind
in
the
breast
of
God
hidden
,
and
sealed
there
,
unlesse
Christ
had
been
the
Logos
,
the
Word
?
For
a
word
is
exprest
from
reason
,
and
there
is
a
word
that
is
essentiall
,
that
is
reason
,
Logos
:
and
so
the
word
coming
from
it
,
speech
,
the
issue
of
reason
.
So
Christ
is
the
essentiall
Word
by
nature
,
and
by
office
the
Word
to
discover
the
inward
will
and
purpose
of
God
to
us
:
All
the
promises
of
God
are
discovered
by
Christ
,
as
the
Angel
of
the
Covenant
.
And
passively
he
is
the
Word
,
Logos
,
of
whom
all
the
Prophets
spake
,
as
Peter
saith
,
Act
3.
who
was
fore-signified
by
all
the
types
,
as
I
shewed
:
Christ
he
is
truly
all
in
all
.
It
is
a
comfortable
way
to
study
Christ
this
way
:
to
see
him
,
foretold
Use.
A
comfortable
way
to
study
Christ
in
promises
and
acplishment
.
in
the
Old
Testament
,
and
to
see
the
accomplishment
in
the
New
:
to
parallel
the
Old
and
New
Testament
;
it
is
an
excellent
way
of
studying
the
Gosspel
.
For
we
know
men
are
delighted
to
know
divers
things
at
once
,
when
a
mans
knowledge
is
inriched
diverse
waies
at
once
it
delights
him
:
as
when
a
man
knowes
the
history
of
a
thing
and
the
truth
with
it
:
when
he
knowes
a
promise
,
and
the
truth
:
a
type
,
and
the
ttuth
,
how
doth
it
delight
!
When
a
man
sees
the
type
in
the
Old
,
and
the
truth
in
the
New
:
the
history
there
,
the
promise
,
and
the
accomplishment
here
,
it
is
a
wondrous
delightfull
thing
.
For
why
doth
proportion
delight
the
eye
,
but
because
it
is
an
agreement
of
different
things
,
a
sweet
harmony
of
different
things
?
Why
doth
musick
so
please
the
ear
?
because
it
is
a
harmonie
of
different
things
.
When
we
see
a
type
different
from
the
truth
performed
,
and
a
promise
different
from
the
performance
,
and
yet
a
sweet
agreement
,
from
agreement
a
man
is
delighted
.
A
man
is
not
delighted
with
colours
at
colours
,
but
as
they
hold
proportion
with
the
rest
of
the
body
:
he
is
not
delighted
with
a
limb
as
a
limb
,
but
as
it
holds
proportion
with
the
man
;
if
there
be
no
proportion
,
and
comelinesse
,
it
delights
not
.
So
in
this
case
it
is
good
to
consider
both
together
.
God
therefore
for
this
end
and
purpose
would
have
truths
conveyed
in
the
Old
Testament
,
by
way
of
types
,
and
prophecies
,
and
promises
,
that
it
might
delight
us
now
to
hear
them
,
and
to
study
them
the
more
:
(
for
as
I
said
)
when
we
know
many
things
at
once
,
it
is
delightful
.
That
is
the
reason
why
comparisons
and
allusions
are
so
delightful
,
because
we
know
the
comparison
,
and
the
thing
to
which
it
is
compared
.
And
that
is
the
reason
why
our
Saviour
Christ
,
besides
types
,
and
figures
,
and
promises
,
and
prophecies
,
is
set
out
by
whatsoever
is
excellent
in
nature
in
the
Scriptures
.
There
is
nothing
in
nature
that
is
excellent
,
but
there
is
something
taken
from
it
to
set
forth
the
excellencie
of
Christ
.
He
is
the
Sun
of
righteousnesse
:
he
is
the
water
,
he
is
the
way
,
he
is
the
bread
,
he
is
the
vine
,
he
is
the
tree
of
Life
.
Whatsoever
is
excellent
in
nature
either
in
heaven
or
earth
,
it
serves
to
set
forth
the
excellencie
of
Christ
,
why
?
to
delight
us
,
that
we
may
be
willing
,
and
chearful
to
think
of
Christ
;
that
together
with
the
consideration
of
the
excellencie
of
the
creature
,
some
sweet
meditation
of
Christ
,
in
whom
all
those
excellencies
are
knit
together
,
might
be
presented
to
the
soul.
When
we
see
the
sun
,
oft
to
think
of
that
blessed
Sun
that
quickens
and
enlivens
all
things
,
and
scatters
the
mists
of
Ignorance
.
When
we
look
on
a
tree
,
to
think
of
the
tree
of
righteousness
;
on
the
way
,
to
think
of
him
the
way
:
of
life
,
of
him
that
is
the
true
life
.
When
we
think
of
any
thing
that
is
excellent
,
think
of
Gods
love
in
Scripture
to
set
out
Christ
,
that
he
would
shadow
him
in
all
:
for
he
is
the
true
Sun
,
all
creatures
must
vanish
ere
long
,
and
whatsoever
is
excellent
in
the
creature
,
and
what
will
stand
then
?
only
he
in
whom
all
these
excellencies
are
comprised
in
one
;
All
the
promises
in
him
are
Yea
and
Amen
.
If
this
be
true
then
,
that
the
promise
of
Christ
himself
,
(
who
is
the
chief
All
other
promises
Amen
for
Christ
.
good
promised
)
is
in
the
New
Testament
Amen
,
all
of
him
is
Yea
and
Amen
,
then
comes
this
as
a
deducted
truth
,
all
other
promises
must
needs
be
Yea
,
and
Amen
:
for
God
,
he
that
performed
the
grand
promise
in
giving
Christ
in
the
fulness
of
time
,
will
for
Christs
sake
perform
all
other
promises
.
Therefore
the
incarnation
,
the
life
,
the
death
,
and
resurrection
of
Christ
our
blessed
Saviour
,
it
is
a
pawn
and
pledge
to
us
of
the
performance
of
all
things
to
come
.
God
promised
to
the
Jewes
that
they
should
come
out
of
Babylon
,
he
promised
that
he
would
deliver
them
from
the
enemy
;
and
he
usually
prefixeth
this
promise
.
A
Virgin
shall
conceive
and
beare
a
son
,
and
to
us
a
Child
is
borne
,
and
a
son
is
given
:
to
signifie
that
therefore
they
should
have
deliverance
,
because
God
would
give
them
a
better
thing
then
that
;
he
would
give
them
Christ
in
whom
all
the
promises
are
Yea
and
Amen
:
and
because
Christ
should
come
of
that
people
they
should
not
miscarrie
in
captivity
under
their
enemies
;
for
then
how
should
Christ
come
of
them
?
Therefore
because
a
Virgin
should
conceive
,
and
because
a
Child
shall
be
born
,
and
a
Son
given
,
therefore
you
shall
have
outward
deliverance
.
All
other
things
are
Yea
,
and
Amen
for
Christ
,
as
St.
Paul
divinely
reasons
Rom.
8.
If
he
spared
not
his
onely
begotten
Son
,
but
gave
him
to
death
for
us
all
,
how
shall
he
not
with
him
give
us
all
things
else
?
All
other
promises
are
made
in
Christ
,
and
performed
for
him
.
And
since
the
grand
promise
it self
is
now
Amen
,
that
Christ
is
come
,
it
is
a
pledge
of
all
other
things
that
are
to
come
.
Is
Christ
come
in
the
flesh
according
to
the
promise
?
hath
he
done
all
,
and
suffered
all
according
to
the
prophecies
,
as
it
was
written
of
him
?
Then
why
shall
we
not
look
for
the
accomplishment
of
all
that
are
to
come
,
on
the
same
ground
?
have
we
not
a
pledge
?
Why
shall
we
not
look
for
the
resurrection
of
the
bodie
,
for
the
day
of
judgement
,
for
the
second
comming
of
Christ
?
is
not
his
first
comming
a
pledge
of
it
?
When
God
is
become
man
,
and
was
mortall
,
why
should
we
doubt
that
man
being
mortall
should
be
immortall
?
is
not
the
greater
performed
already
?
Is
it
not
a
greater
matter
for
God
to
become
man
,
and
to
die
in
our
nature
,
then
for
we
that
are
mortal
to
become
immortall
by
Christ
?
Why
should
we
not
expect
that
which
is
to
come
since
the
greater
is
done
?
why
should
we
doubt
that
we
shall
be
taken
up
to
God
since
he
is
come
down
to
man
?
Therefore
since
it
is
upon
the
same
ground
let
us
look
for
the
performance
of
all
to
be
Yea
,
and
Amen
.
Since
the
comming
of
Christ
,
many
promises
have
been
performed
in
the
Church
,
and
many
yet
remain
:
some
have
been
performed
,
as
the
calling
of
the
Gentiles
,
and
the
discovery
of
Antichrist
foretold
by
Saint
Paul
,
and
the
consuming
of
him
in
part
.
There
is
somewhat
unfulfilled
:
the
Pròmises
yet
unfulfilled
.
conversion
of
the
Jewes
,
the
confusion
of
Antichrist
,
the
resurrection
to
glory
with
Christ
,
&c.
Why
should
we
doubt
of
them
that
are
to
come
,
having
such
a
pledge
of
truth
of
God
and
Christ
in
the
reall
performance
of
that
which
is
past
?
Let
us
not
doubt
of
it
;
for
in
Revelations
9.
when
he
speaks
of
the
destruction
of
Antichrist
,
It
is
done
,
it
is
done
,
saith
the
Angel
.
As
Christ
said
when
he
was
on
the
Crosse
,
all
was
finished
:
so
it
is
as
true
of
his
adversaries
,
all
is
done
,
it
is
as
sure
as
if
it
were
done
already
.
Therefore
the
Church
and
people
of
God
should
comfort
themselves
for
the
time
to
come
,
in
the
destruction
of
the
implacable
malicious
enemies
of
the
Church
,
that
glory
in
the
flesh
,
that
set
up
an
outward
Religion
that
is
opposite
to
the
power
of
Christ
,
that
the
time
shall
come
that
all
shall
be
done
to
them
,
and
that
all
other
promises
shall
be
finished
:
for
as
in
the
first
coming
of
Christ
all
was
finished
for
the
working
of
our
salvation
,
so
in
his
second
coming
there
will
be
a
time
when
it
will
be
said
,
all
is
finished
for
the
accomplishment
of
that
which
was
done
in
his
first
coming
.
Therefore
let
us
stablish
our
soules
in
the
expectation
of
the
blessed
promises
,
for
All
the
promises
in
Christ
are
Yea
and
Amen
,
and
shall
be
for
ever
.
All
the
promises
are
infallibly
true
as
God
and
as
Christ
himself
is
true
,
Christ
shall
as
soon
fail
,
and
God
shall
as
soon
fail
,
as
any
promise
that
we
have
made
us
in
the
Gospel
,
if
we
apprehend
it
in
Christ
,
and
believe
it
in
Christ
.
Then
here
you
see
for
the
direction
of
our
judgment
,
what
to
think
of
a
Use.
Direction
of
judgment
,
that
every
man
cannot
be
saved
by
his
own
Religion
.
rotten
opinion
that
some
have
that
are
unacquainted
with
divine
truth
,
and
the
alsufficiencie
of
Christ
,
and
the
mercy
of
God
in
Christ
,
that
consider
not
the
vilenesse
of
our
nature
,
and
the
infinite
Majesty
of
God
:
they
will
have
the
Gentiles
saved
by
the
light
of
nature
,
and
the
Jewes
by
the
Law
of
Moses
,
and
Christians
by
the
Gospell
of
Christ
:
as
if
there
were
some
other
meanes
to
come
to
heaven
,
and
to
the
favour
of
God
,
then
by
Christ
.
Whereas
now
all
that
we
have
must
be
by
promises
,
and
all
the
promises
we
have
are
in
Christ
:
they
are
all
Yea
in
him
:
without
him
there
is
no
intercourse
between
the
Majestie
of
God
and
us
:
Therefore
,
Act.
4.
There
is
no
name
under
heaven
whereby
we
can
be
saved
,
but
by
the
Name
of
Jesus
.
Which
not
onely
confutes
the
divellish
opinion
,
&
conceit
that
some
have
,
but
also
the
charitable
errour
of
others
that
think
the
Heathens
that
never
heard
of
Christ
shall
be
saved
;
I
leave
them
to
their
Judge
.
We
must
go
to
the
Scriptures
,
all
the
promises
are
in
Christ
,
in
him
they
are
Yea
,
in
him
they
are
made
,
in
him
they
are
Amen
,
in
him
they
are
performed
:
out
of
him
we
have
nothing
,
out
of
the
promises
in
him
we
have
nothing
.
How
are
we
to
magnifie
God
that
we
live
in
the
sun-shine
of
the
Gospel
,
Use.
To
magnifie
God
for
promises
.
that
in
Christ
we
have
precious
,
and
rich
promises
?
A
precious
Saviour
we
have
,
and
precious
faith
to
lay
hold
on
him
,
and
precious
promises
:
all
precious
,
both
promises
to
be
believed
:
and
our
Saviour
in
whom
they
are
apprehended
,
he
is
a
precious
stone
:
and
the
faith
that
laies
hold
on
him
is
precious
.
How
are
we
to
blesse
God
that
we
have
these
advantages
?
that
we
have
Christ
laid
open
,
and
precious
,
and
rich
promises
,
whereby
we
may
have
precious
faith
to
lay
hold
on
these
precious
promises
?
we
are
much
to
blesse
God
for
it
.
Again
,
are
all
the
promises
of
God
in
Christ
and
in
him
Yea
,
and
Amen
?
This
should
direct
us
in
our
dealing
with
God
,
not
to
go
directly
to
him
,
but
by
a
promise
:
and
when
we
have
a
promise
,
look
to
Christ
in
whom
Use
Direct
in
to
go
to
God
in
Christ
.
it
is
performed
.
Go
to
God
in
the
blessed
promises
that
we
have
for
Christs
sake
that
he
would
perform
all
.
If
we
ask
any
thing
of
God
in
Chrsts
Name
,
we
shall
receive
it
,
because
the
promises
are
in
him
.
If
we
thank
God
for
any
thing
,
it
must
be
in
Christ
,
for
that
we
have
in
him
.
What
a
comfort
is
this
,
that
we
may
go
to
God
in
Christ
,
and
claime
the
promises
boldly
:
because
we
see
out
of
the
love
he
beares
to
Christ
,
he
loves
us
,
and
hath
made
us
promises
in
him
,
and
as
verily
as
he
loves
him
,
so
he
loves
us
,
and
will
perform
all
his
gracious
promises
to
us
?
If
we
lay
fast
hold
on
Christ
,
I
say
,
he
can
as
soone
alter
his
love
to
Christ
as
to
us
;
for
the
loves
us
with
the
same
love
that
he
loves
Christ
with
,
he
loves
us
in
his
beloved
.
He
hath
blessed
us
with
all
spirituall
blessings
in
him
,
he
hath
made
us
sons
in
him
,
that
is
the
naturall
Son
;
and
as
his
love
is
unchangeable
to
his
Son
,
so
it
is
to
us
in
Christ
.
If
a
Princes
,
love
to
any
man
be
founded
and
grounded
upon
the
love
he
bears
to
his
son
,
if
he
loves
his
son
he
loves
such
a
man
because
his
son
loves
him
:
surely
he
may
have
great
comfort
that
it
it
will
hold
;
because
his
affection
is
naturall
,
and
unalterable
;
he
will
alway
love
his
son
;
therefore
he
will
love
him
whom
his
son
loves
alway
.
Now
Christ
is
the
Son
of
God
,
he
loves
us
in
his
Son
;
he
hath
given
us
rich
promises
in
his
Son
.
He
hath
given
him
,
the
first
promise
,
and
all
other
promises
of
forgivenesse
of
sins
,
and
life
everlasting
in
and
through
him
.
As
long
as
he
loves
Chrst
,
he
will
love
us
,
and
as
sure
as
he
loves
Christ
,
he
will
love
us
.
Nothing
in
the
world
can
separate
his
love
from
his
own
Son
,
and
nothing
in
the
world
can
separate
Gods
love
from
us
,
because
it
is
in
his
Son
.
Christ
loves
his
mysticall
bodie
as
well
as
his
natural
bodie
:
and
God
loves
the
mysticall
bodie
of
Christ
,
as
he
loves
his
naturall
bodie
:
he
hath
advanced
that
to
glorie
at
his
right
hand
,
and
will
he
leave
his
mysticall
bodie
the
Church
?
will
he
not
advance
that
?
Doth
he
not
love
whole
Christ
?
Yes
,
God
loves
whole
Christ
.
Our
nature
that
he
hath
taken
to
him
,
it
is
the
chief
thing
,
the
most
lovely
thing
in
heaven
or
earth
,
next
to
God
:
And
he
loves
all
that
are
in
him
,
his
mysticall
body
.
For
indeed
he
gave
us
to
Christ
,
he
hath
sealed
and
anointed
him
;
he
is
anointed
by
God
the
Father
for
us
.
Upon
what
an
unchangeable
,
eternall
ground
is
the
love
of
God
built
,
and
the
faith
of
a
Christian
?
How
can
the
gates
of
hell
prevail
against
the
Faith
of
a
Christian
,
when
it
carries
him
to
the
promises
,
and
from
the
promises
to
the
love
of
God
,
and
from
thence
to
Christ
,
upon
whom
the
love
of
God
is
founded
?
Before
the
faith
of
a
Christian
can
be
shaken
,
the
promises
must
be
of
no
effect
,
they
must
be
yea
,
and
nay
;
and
not
yea
;
and
if
the
promises
be
shaken
,
the
Love
of
God
must
be
uncertain
,
and
Christ
uncertain
:
heaven
and
earth
must
be
overturned
to
overturne
the
faith
of
a
Christian.
There
is
nothing
in
the
world
that
is
so
firme
as
a
believing
Christian
that
casts
himself
on
the
promises
,
that
are
alway
yea
:
and
to
make
them
yea
,
they
are
founded
on
Christ
the
Son
of
Gods
love
.
Well
,
these
promises
comming
from
such
love
,
may
be
ranked
into
diverse
Severall
kinds
of
promises
.
ranks
:
I
will
touch
some
of
them
,
to
shew
how
we
are
to
carrie
our selves
,
to
make
comfortable
use
of
this
,
that
All
the
premises
are
yea
and
amen
in
Christ
.
There
are
some
universall
promises
,
for
the
good
of
all
mankind
:
as
1.
Universal
to
all
mankind
.
that
God
would
never
destroy
the
world
again
.
Or
promises
that
concern
more
particularly
his
Church
.
And
those
are
promises
either
of
outward
things
,
or
of
spirituall
,
and
eternall
things
,
of
Grace
,
and
glory
.
2.
Concerning
the
Church
.
Now
for
the
manner
of
promising
,
they
admit
of
this
distinction
:
All
the
promises
that
God
hath
made
to
us
,
either
they
are
absolute
Manner
of
promising
without
any
condition
,
so
was
Christ
.
God
promised
Christ
,
let
the
world
be
as
it
will
,
Christ
did
,
and
would
have
come
.
And
so
the
1.
Absolute
.
promise
of
his
glorious
comming
,
he
will
come
,
let
men
be
as
they
will
:
there
will
be
a
resurrection
.
Some
promises
be
conditional
in
the
manner
of
propounding
,
but
yet
absolute
in
the
real
performance
of
them
.
As
for
example
,
the
promises
2.
Conditionally
propounded
,
but
absolutely
performed
.
of
Grace
and
Glory
to
Gods
children
:
the
promise
of
forgivnesse
of
sins
,
God
will
forgive
their
sins
,
if
they
believe
,
if
they
repent
:
they
are
propounded
conditionally
,
but
in
the
performance
they
are
absolute
,
because
God
performes
the
Covenant
himself
:
he
performes
our
part
and
his
own
too
.
For
since
Christ
though
he
propounded
the
promises
of
the
Gospel
with
conditions
,
yet
he
performes
the
condition
;
he
stirs
us
up
to
attend
upon
the
meanes
,
and
by
his
Spirit
in
the
Word
he
works
faith
and
repentance
,
which
is
the
condition
:
faith
and
repentance
is
his
gift
.
He
writes
his
law
in
our
hearts
,
and
teacheth
us
how
to
love
:
So
,
though
they
be
conditionally
propounded
,
(
for
God
deales
with
men
as
men
by
way
of
commerce
;
he
propounds
it
by
way
of
Covenant
and
condition
:
)
yet
in
the
Covenant
of
Grace
(
which
is
truly
a
gracious
Covenant
)
he
not
onely
gives
the
good
things
;
but
he
performs
the
condition
,
by
the
Spirit
,
working
our
hearts
to
believe
and
to
repent
.
Again
,
there
are
promises
not
only
propounded
conditionally
,
of
Grace
,
and
comfort
;
but
of
outward
things
.
All
outward
things
are
promised
conditionally
,
Conditional
of
outward
things
.
as
thus
:
God
hath
promised
protection
from
contagious
sicknesses
,
from
war
,
and
troubles
.
Generall
promises
there
are
of
protection
every
where
.
Psal
91.
God
will
be
a
hiding
place
,
and
he
will
deliver
his
Children
,
there
are
privative
promises
:
and
then
positive
promises
,
that
he
will
do
this
and
that
good
for
them
:
but
these
are
conditional
,
so
far
forth
as
in
his
wise
providence
he
sees
it
may
serve
spirituall
good
things
,
Grace
,
and
the
inward
man
:
for
God
takes
liberty
in
our
outward
estate
,
and
in
our
bodies
to
afflict
them
,
or
to
do
them
good
,
as
may
serve
the
main
.
For
do
what
we
will
these
bodies
will
turn
to
dust
and
vanity
,
and
we
must
leave
the
world
behind
us
;
but
God
looks
to
the
main
state
in
Christ
,
to
the
new
Creature
.
Therefore
as
far
as
outward
blessings
may
incourage
us
,
and
as
far
as
deliverances
may
help
the
maine
,
so
far
he
will
grant
them
,
or
else
he
denies
them
:
he
takes
libertie
in
outward
things
.
Therefore
that
sort
of
promises
they
are
conditionall
,
with
exception
of
necessary
affliction
.
For
we
cannot
have
the
blessings
of
this
life
,
positive
,
or
privative
,
we
cannot
be
delivered
alwaies
,
and
have
blessings
:
but
our
corrupt
nature
is
such
,
that
except
we
have
some
what
to
season
them
we
shall
surfet
of
them
,
we
cannot
digest
them
,
and
therefore
they
are
all
with
the
exception
of
the
crosse
;
As
Christ
saith
,
he
that
doth
any
thing
for
him
,
he
shall
have
an
hundred-fold
here
:
but
with
affliction
and
persecution
;
he
shall
be
sure
of
that
,
whatsoever
else
he
hath
:
let
him
look
for
that
.
All
the
crosses
we
have
in
the
world
,
are
to
season
the
good
things
of
this
life
.
Many
other
distinctions
and
differences
we
might
have
to
lay
open
the
kinds
of
promises
in
Scripture
:
but
this
shall
suffice
to
give
you
a
taste
.
Now
all
these
are
made
in
Christ
,
and
performed
in
Christ
,
so
far
forth
as
is
for
our
good
.
Are
all
the
promises
of
what
kind
soever
,
spirituall
,
or
outward
,
temporall
,
and
eternall
,
are
they
all
made
to
us
in
Jesus
Christ
,
and
are
they
Use.
To
get
into
Christ
.
certain
,
Yea
,
and
Amen
in
him
?
Then
make
this
use
of
it
,
let
us
renew
our
former
exhortation
,
get
into
Christ
by
all
means
:
for
out
of
him
we
have
nothing
savingly
good
.
But
you
will
say
,
Doth
not
God
do
many
good
things
to
them
that
are
Object
.
out
of
Christ
?
doth
not
the
rain
fall
upon
the
ill
as
well
as
the
good
?
and
doth
not
he
fill
the
bellies
of
the
wicked
with
good
things
?
Yes
he
doth
,
he
doth
:
but
are
they
blessings
?
no
,
they
are
not
:
but
as
God
saith
to
Moses
,
If
you
do
this
,
and
this
ill
,
I
will
curse
you
in
your
dough
,
Answ.
The
good
things
wicked
men
enjoy
,
are
not
blessings
.
I
will
curse
you
at
home
,
and
abroad
,
I
will
curse
you
in
your
Children
,
&c.
They
are
cursed
in
their
blessings
.
There
is
no
man
that
is
a
carnall
brutish
man
,
but
though
he
live
,
and
have
revenues
and
pleasures
,
he
is
cursed
in
his
blessings
:
For
what
?
is
he
made
for
this
life
onely
?
no
,
he
is
but
fatted
on
to
the
day
of
destruction
;
they
are
snares
to
him
.
How
do
you
know
they
are
snares
?
because
they
make
him
secure
,
and
careless
How
to
know
blessings
are
snares
.
of
the
worship
of
God
:
they
make
him
prophane
,
they
make
him
despise
the
power
of
Religion
;
a
man
may
see
by
his
conversation
they
are
snares
;
they
are
not
promises
in
Christ
;
for
then
they
would
come
to
him
out
of
Gods
Love
.
Therefore
get
into
Christ
,
rest
not
in
any
thing
abstracted
from
Christ
:
Let
us
not
rest
in
any
blessing
,
except
we
have
it
in
Gods
love
in
Christ
.
And
I
may
know
that
I
have
any
thing
in
this
world
,
any
deliverance
from
ill
,
or
any
positive
good
thing
from
Gods
love
in
Christ
,
if
I
have
How
to
know
we
have
them
in
love
it
with
a
heart
wrought
on
to
the
best
things
,
to
value
Christ
,
and
to
account
all
dung
in
comparison
of
him
.
When
I
esteem
my
being
in
Christ
above
all
beings
,
above
being
rich
,
or
honourable
,
or
in
favour
:
alas
,
this
I
know
is
fading
,
but
my
being
in
Christ
is
Yea
,
and
Amen
,
that
will
stand
by
me
when
all
these
beings
will
fail
.
This
is
comfortable
,
if
I
can
do
this
,
and
have
other
things
,
I
have
them
with
the
Love
of
God
,
and
Christ
.
Let
us
get
into
Christ
therefore
.
For
this
purpose
attend
upon
the
meanes
of
salvation
,
that
the
Word
may
Attend
on
the
meanes
to
get
into
Christ
.
be
effectuall
by
his
Spirit
accompanying
his
own
Ordinance
,
to
open
the
excellencies
of
Christ
to
us
,
to
make
us
love
him
,
and
get
our
affections
into
him
.
How
are
we
in
Christ
?
By
knowing
him
;
and
then
knowledge
carries
our
hearts
:
For
our
wills
cleave
to
that
that
we
know
to
be
excellent
and
necessary
.
Christ
is
discovered
as
excellent
and
necessary
,
and
so
the
will
cleaves
to
him
as
a
good
so
discovered
;
and
the
affections
follow
the
will
.
When
the
will
cleaves
to
Christ
as
excellent
and
necessary
,
then
I
love
him
,
then
I
rest
on
him
,
then
I
have
peace
in
him
.
I
may
know
that
I
am
in
Christ
,
upon
my
knowledge
of
him
,
and
cleaving
to
him
,
and
finding
peace
in
my
conscience
.
For
he
that
is
in
Christ
,
hath
rest
:
Faith
Rest
in
Christ
.
in
Christ
hath
a
resting
,
stablishing
power
.
If
I
be
in
Christ
,
my
soule
rests
:
for
I
know
that
all
is
Yea
,
and
Amen
in
him
.
My
soule
rests
in
him
,
whatsoever
I
find
in
the
world
to
unsettle
me
:
things
are
amisse
,
and
otherwise
then
I
would
have
them
:
but
I
rest
in
the
Love
of
God
in
Christ
.
Let
us
get
into
Christ
by
knowledge
:
Let
the
will
follow
that
,
and
our
affections
follow
that
:
and
then
we
shall
find
the
rest
and
peace
that
will
secure
us
that
indeed
we
are
in
Christ
.
Alas
,
what
is
a
man
out
of
Christ
?
as
a
man
in
a
storme
,
that
hath
no
cloathes
to
hide
his
nakednesse
,
to
cover
him
from
the
violence
of
the
storme
;
As
a
man
in
a
tempest
,
that
is
out
of
a
house
to
hide
him
:
As
a
stone
out
of
the
foundation
,
that
is
scattered
here
,
and
there
as
neglected
:
As
a
branch
out
of
the
Vine
,
out
of
the
root
,
what
shape
is
in
such
a
branch
?
it
will
be
cast
into
the
fire
afterwards
.
A
man
out
of
Christ
that
is
not
cloathed
with
him
,
that
is
not
built
on
him
,
and
settled
on
him
,
and
planted
in
him
,
he
is
a
man
destitute
.
We
pittie
such
mens
cases
in
the
World
:
but
if
we
had
spirituall
eyes
to
look
on
these
men
,
on
prophane
civill
wretches
,
that
pride
themselves
in
a
little
moralitie
(
and
have
scarce
that
perhaps
,
)
and
neglect
grace
,
and
the
mystery
of
Christ
,
such
a
man
deserves
pittie
:
there
is
but
a
step
between
him
and
Hell
,
if
he
be
out
of
Christ
,
and
live
and
die
so
,
and
at
the
Day
of
Christ
he
will
account
him
so
.
O
,
saith
St.
Paul
,
Philip.
3.
I
account
all
dung
and
drosse
in
comparison
of
Christ
,
not
having
my
own
righteousnesse
,
but
to
be
found
in
him
,
having
the
righteousnesse
of
God
in
Christ
.
O
happie
man
indeath
,
and
at
the
day
of
judgement
that
is
found
in
Christ
,
and
not
in
himself
,
not
in
his
own
righteousnesse
;
though
that
there
must
be
,
not
to
give
us
title
to
heaven
.
The
best
thing
is
to
be
found
in
Christ
,
to
have
his
righteousnesse
,
and
obedience
,
that
is
so
excellent
that
Saint
Paul
accounted
all
dung
and
drosse
in
comparison
of
that
,
to
be
found
in
that
.
Get
into
Christ
by
all
meanes
;
for
in
him
all
the
promises
are
Yea
,
and
Amen
,
not
out
of
him
.
If
so
be
all
the
promises
be
Yea
,
and
Amen
in
Christ
,
then
here
again
see
the
stabilitie
of
a
Christians
estate
,
that
hath
promises
to
uphold
him
,
compare
Use.
The
stability
of
the
estate
of
a
Christian.
it
with
a
man
that
hath
present
things
onely
,
with
an
Esau
that
hath
the
things
of
this
life
.
The
men
of
this
world
,
as
the
Psalmist
calls
them
,
they
have
present
things
,
they
have
performance
;
he
gives
them
their
portion
here
,
as
he
saith
to
Dives
,
Thou
hadst
thy
good
;
that
which
thou
caredst
for
,
thou
hadst
it
here
:
and
Lazarus
had
Pain
,
and
miserie
,
and
povertie
here
;
now
the
case
is
altered
,
he
is
advanced
,
and
thou
art
tormented
.
A
Christian
as
a
Christian
he
hath
a
great
many
promises
,
some
of
them
are
performed
:
for
God
is
delivering
him
,
and
comforting
him
,
and
protecting
him
,
and
speaking
peace
to
his
conscience
:
but
the
greatest
part
are
yet
to
be
performed
,
the
perfection
of
Grace
,
and
Glorie
to
come
;
he
is
a
Child
of
the
promise
,
a
son
of
the
promise
,
here
is
his
estate
.
Another
man
hath
present
payment
,
and
that
is
all
he
cares
for
:
he
hath
something
,
and
he
swells
in
the
conceit
of
that
,
that
he
is
some
bodie
;
What
is
the
difference
?
what
hath
the
one
but
a
great
deale
of
nothing
?
what
saith
Solomon
that
had
tried
all
the
world
?
All
is
vanity
and
vexation
of
spirit
:
all
is
uncertain
,
and
we
are
uncertaine
in
the
use
of
them
,
if
we
have
no
better
life
then
the
life
of
nature
:
But
the
promises
they
are
yea
,
they
are
certain
,
they
contain
undoubted
certain
good
things
,
that
will
stick
by
us
when
all
else
will
leave
us
.
A
Christian
,
take
him
,
and
strip
him
in
your
thoughts
from
all
the
good
things
in
the
world
,
he
is
a
happier
man
then
the
greatest
Monarch
in
the
world
out
of
Christ
,
why
?
He
hath
nothing
but
present
things
,
with
a
great
deale
of
addition
of
misery
:
and
his
greatnesse
makes
him
more
sensible
of
his
misery
,
it
makes
him
more
tender
and
apprehensive
then
other
men
.
The
other
he
wants
many
comforts
of
this
life
,
he
wants
the
performance
:
he
is
rich
in
bills
and
bonds
,
God
is
bound
to
him
,
he
hath
promised
he
will
not
forsake
him
;
but
he
will
be
his
God
in
life
,
to
death
,
and
for
everlasting
:
he
hath
title
to
all
the
promises
:
Godlinesse
hath
the
promises
of
this
life
,
and
of
that
which
is
to
come
,
1
Tim.
4.
Happie
man
,
he
hath
so
much
performance
for
the
present
,
as
is
usefull
for
his
safe
conduct
to
bring
him
to
heaven
,
he
shall
have
daily
bread
:
he
that
will
give
him
a
Kingdom
,
will
not
deny
him
bread
:
he
that
will
give
him
a
countrey
,
will
give
him
safe
conduct
.
And
besides
that
he
hath
here
by
performance
,
he
hath
rich
and
precious
promises
,
and
they
are
all
Yea
and
Amen
,
they
are
certain
.
His
life
is
uncertain
,
his
estate
in
the
world
is
changeable
here
,
his
life
is
as
a
vapour
:
and
the
comforts
of
life
,
are
lesse
then
life
:
when
life
it self
(
the
foundation
of
these
comforts
)
is
but
a
vapour
,
so
uncertain
,
what
are
all
the
comforts
of
life
?
yet
a
Christian
hath
comfort
here
,
the
promises
are
invested
into
him
,
and
lodged
in
his
heart
,
and
made
his
owne
by
faith
.
Faith
hath
a
wondrous
peculiarizing
vertue
,
it
makes
a
man
own
that
which
is
generally
propounded
in
the
Gospell
.
Now
faith
making
the
promises
his
own
,
and
they
are
certain
,
a
Christian
take
him
at
all
uncertainties
,
he
hath
somewhat
to
build
on
,
that
is
Yea
,
and
Amen
,
that
is
undoubtedly
constant
and
certain
,
that
will
stick
by
him
when
all
things
fail
him
.
I
speak
this
to
commend
the
estate
of
a
believing
,
repentant
Christian
,
to
make
you
in
love
with
it
.
In
all
the
changes
and
varieties
in
this
world
a
Christian
hath
somewhat
to
take
to
;
And
likewise
in
all
the
dangers
of
this
life
he
hath
a
rock
to
go
to
,
a
hiding
place
;
God
hath
chambers
of
Providence
,
as
it
is
,
Isay
26.
he
bids
the
Church
come
into
thy
Chambers
;
God
hath
a
hiding
place
,
and
secret
roomes
to
hide
children
in
,
when
it
is
good
for
them
,
in
the
time
of
Pestilence
and
War
,
in
the
time
of
publike
disturbance
when
there
is
a
confusion
of
all
things
,
Come
into
thy
Chambers
;
God
is
a
resting
place
,
and
a
hiding
place
,
he
is
stiled
so
every
where
in
the
Psalmes
,
Psalme
18.
My
Rock
,
and
my
shield
:
as
if
David
had
said
,
I
have
many
troubles
in
the
world
,
but
in
God
is
my
defence
:
for
he
is
my
Rock
,
my
Shield
,
and
all
:
whatsoever
is
defensive
,
I
have
it
in
him
.
What
a
comfort
is
this
in
all
dangers
?
a
Christian
knowes
either
he
shall
be
safe
here
or
in
heaven
:
and
therefore
he
doth
rest
:
He
dewells
in
the
Comfort
in
dangers
.
secret
of
the
Almighty
,
Psalme
91.
that
is
,
in
the
love
,
and
the
protection
of
God
Almighty
:
and
as
Moses
saith
,
Psalme
90.
Thou
art
our
habitation
from
everlasting
to
everlasting
:
that
is
,
God
is
a
dwelling
place
for
him
that
builds
on
his
promise
:
for
God
and
his
Word
are
all
one
.
Thou
art
our
dwelling
place
,
&c.
He
saw
they
dropped
away
in
the
wildernesse
by
the
wrath
of
God
,
as
we
do
now
by
the
[
](A60194-e80640-b)*
*
1625.
Pestilence
,
and
Moses
made
that
Psalme
,
he
took
occasion
to
meditate
of
the
frailty
of
mans
life
.
We
are
as
grasse
,
as
a
tail
that
is
told
;
but
what
is
our
estate
in
God
,
in
the
promises
?
Thou
art
our
habitation
from
everlasting
to
everlasting
.
We
dwell
not
long
in
the
world
,
sicknesse
may
come
and
sweep
us
away
,
but
thou
art
our
habitation
:
we
dwell
in
God
when
we
are
dead
,
when
we
are
out
of
the
world
;
we
dwell
in
God
in
Christ
for
ever
.
Our
estate
in
Christ
is
an
everlasting
estate
.
Therefore
in
Psalme
.
112.
the
Psalmist
saith
of
the
righteous
man
there
,
That
he
is
not
troubled
for
ill
newes
.
He
is
not
senselesse
,
he
is
very
sensible
:
but
yet
notwithstanding
he
is
not
shaken
from
his
rest
,
from
his
rock
and
stay
for
no
ill
newes
,
or
tydings
,
why
?
The
Psalmist
gives
the
reason
,
his
heart
is
fixed
:
upon
what
foundation
?
upon
the
promises
,
and
providence
of
God
:
God
hath
promised
to
provide
for
him
,
he
is
his
Father
:
and
therefore
he
is
not
afraid
of
ill
tydings
.
What
a
blessed
estate
then
is
it
to
be
in
Christ
,
and
to
have
promises
in
Christ
to
be
protected
and
preserved
here
so
as
is
for
our
good
:
and
to
have
such
a
state
in
God
for
him
to
be
our
habitation
,
and
hiding
place
from
everlasting
to
everlasting
?
If
our
hearts
be
fixed
here
,
let
us
hear
of
ill
tydings
,
of
war
,
of
this
sicknesse
,
and
contagion
,
let
it
be
what
it
will
,
if
our
hearts
be
fixed
,
blessed
men
are
we
.
But
if
we
have
nothing
to
take
to
when
trouble
comes
,
we
are
(
as
I
said
before
)
as
a
man
in
a
storme
without
a
hiding
place
.
Now
every
Word
of
God
(
saith
the
Ps●…lmist
)
is
a
tried
Word
,
as
silver
tryed
in
the
fire
.
The
promises
are
tryed
promises
that
we
may
rest
on
them
,
and
as
we
are
Christians
what
are
we
but
men
of
promise
?
the
best
is
behind
,
and
what
is
our
comfort
in
this
world
?
God
lets
down
his
love
to
us
in
gracious
promises
;
and
he
gives
us
a
taste
of
the
performance
:
as
Children
have
somewhat
of
their
inheritance
in
their
nonage
to
keep
them
;
so
somewhat
of
heaven
to
comfort
our
soules
we
have
,
but
the
main
is
to
come
,
and
the
performance
is
left
till
then
:
therefore
we
cannot
too
much
consider
of
this
comfortable
point
.
Consider
how
many
promises
we
have
in
the
Word
:
the
certainty
of
them
,
that
they
are
Yea
,
and
Amen
:
and
in
whom
they
are
founded
,
in
him
that
is
Amen
himself
;
for
Christ
is
Amen
,
the
true
,
and
faithfull
witnesse
,
Revel.
1.
these
are
comfortable
considerations
.
Are
the
promises
of
God
in
Christ
Yea
,
and
Amen
?
Let
us
divide
men
who
may
make
any
use
of
them
;
all
men
they
are
either
such
as
are
in
Christ
,
or
such
as
are
not
in
Christ
.
All
the
promises
being
made
in
Christ
,
what
comfort
or
what
Quest.
good
can
those
that
are
not
yet
in
Christ
have
by
the
promises
?
I
answer
,
till
they
be
in
Christ
,
none
at
all
:
for
a
man
out
of
Christ
is
Answ.
Till
a
man
be
in
Christ
he
hath
no
good
by
the
promises
.
out
of
the
favour
of
God
;
God
cannot
look
on
such
a
man
but
as
the
object
of
his
wrath
,
and
as
fuell
for
his
vengeance
:
and
therefore
there
is
no
hope
for
such
a
man
till
he
be
in
Christ
.
All
other
things
in
the
world
cannot
comfort
such
a
man
:
for
(
alas
!
)
his
being
in
the
world
,
his
being
rich
,
his
being
in
favour
with
such
or
such
,
what
are
they
?
fading
beings
,
that
fail
,
and
himself
with
them
,
he
stands
on
the
Ice
;
they
slip
and
he
slips
with
them
.
What
are
all
beings
in
death
,
ifa
man
have
not
a
more
stable
being
in
Jesus
Christ
?
What
comfort
is
there
then
for
such
a
man
by
the
promises
in
Jesus
Quest.
Christ
?
This
,
that
while
there
is
life
,
there
is
hope
to
get
into
Christ
,
and
so
to
get
interest
in
the
promises
:
for
the
promises
are
free
,
the
word
is
Epangelia
,
Answ.
Hope
of
wicked
men
while
they
live
.
free
promise
,
it
is
not
a
promise
on
this
or
that
condition
:
but
a
free
promise
,
out
of
meere
love
,
a
mercie
.
Then
though
thou
be
yet
in
the
state
of
corruption
in
Old
Adam
,
yet
the
promise
is
free
.
But
I
have
no
worthinesse
in
me
,
thou
wilt
say
:
I
have
no
faith
,
no
grace
in
me
at
all
.
Object
.
But
remember
the
promise
is
free
,
the
condition
is
onely
if
thou
wilt
receive
Christ
,
which
is
not
properly
a
condition
of
worth
in
thee
:
it
is
not
Answ.
propounded
by
way
of
condition
of
any
worth
,
but
thou
must
come
with
an
empty
hand
,
with
a
receiving
hand
:
as
a
man
must
let
fall
what
he
hath
,
before
he
can
hold
,
and
take
any
thing
.
A
man
must
let
go
other
things
,
he
must
let
go
his
hold
of
the
creature
;
he
must
not
be
so
proud
of
the
creature
,
and
so
confident
in
it
as
he
was
;
he
must
see
the
emptinesse
of
the
creature
,
and
of
all
things
in
the
world
:
thou
must
see
that
if
thou
be
not
in
Christ
,
thou
art
a
wretched
,
damned
creature
.
The
hand
of
thy
soul
must
be
empty
,
and
then
a
sight
of
thy
unworthinesse
is
all
that
is
required
before
thou
come
to
Christ
,
and
the
promises
,
a
sight
of
thy
unworthinesse
and
a
comming
to
graspe
with
Christ
and
the
promises
;
for
what
is
faith
but
a
beggars
hand
,
empty
of
all
things
,
comming
to
receive
a
benefit
?
They
are
most
unworthy
that
find
themselves
most
unworthy
.
But
you
will
say
,
the
promise
is
made
to
the
poor
in
spirit
,
and
to
those
that
hunger
and
thirst
.
Object
.
It
is
true
,
but
it
is
by
way
of
preventing
an
objection
of
these
men
that
Answ.
How
the
promise
is
made
to
the
poor
in
spirit
.
are
cast
down
in
the
sight
of
their
unworthinesse
.
As
if
Christ
had
said
,
You
think
these
men
the
unworthiest
men
in
the
world
,
that
are
poore
,
and
hungry
,
and
thirsty
,
you
think
you
are
destitute
and
have
nothing
;
but
you
are
blessed
,
you
have
interest
in
Christ
,
and
in
the
promises
,
they
are
for
you
.
Let
no
man
therefore
be
discouraged
,
the
promises
are
free
;
therefore
be
not
rebellious
,
stand
not
out
against
Gods
command
;
God
layes
a
command
upon
thee
,
though
thou
be
not
in
Christ
,
and
hast
no
right
to
the
promises
,
he
laies
a
command
on
thee
to
believe
.
Thou
wilt
ask
,
what
ground
,
or
title
,
or
right
hast
thou
to
believe
,
to
Quest.
What
right
a
man
out
of
Christ
hath
to
claim
the
premises
.
claim
Christ
and
the
promises
?
This
right
thou
hast
,
thou
hast
the
offer
of
Gods
love
in
Christ
.
And
thou
hast
not
onely
Gods
offer
,
but
his
command
:
God
commands
thee
to
do
it
,
as
St.
John
saith
,
he
hath
commanded
us
to
believe
in
his
Son
Christ
,
as
well
as
not
to
commit
adultery
,
or
murther
:
and
thou
art
guilty
Answ.
if
thou
break
this
command
,
as
if
thou
break
the
other
of
murther
or
adultery
.
And
men
that
live
under
the
hearing
of
the
Gospell
,
they
shall
be
damned
more
at
the
day
of
judgement
for
disobeying
this
command
,
for
not
receiving
of
Christ
,
then
for
the
other
;
for
the
breach
of
all
other
commands
may
be
forgiven
if
this
were
obeyed
.
Therefore
there
is
an
offer
of
Christ
with
a
command
to
receive
him
,
and
a
promise
if
thou
receive
him
all
shall
be
well
,
all
thy
sins
shall
be
forgiven
:
is
not
here
incouragement
enough
?
And
then
there
is
an
invitation
,
Come
unto
me
all
ye
that
are
weary
and
heavy-laden
.
And
put
case
thou
hast
nothing
,
yet
notwithstanding
come
and
buy
without
silver
,
saith
the
Prophet
.
If
thou
say
thou
hast
nothing
,
yet
all
is
free
here
,
Come
whosoever
will
,
and
drink
of
the
water
of
life
.
And
he
threatens
damnation
if
thou
wilt
not
,
the
wrath
of
God
hangs
on
thee
if
thou
do
not
come
in
.
I
but
I
am
a
sinner
.
But
where
sin
hath
abounded
,
Grace
shall
more
abound
.
So
if
a
man
stand
out
of
Christ
,
and
come
not
in
to
him
;
there
are
many
incouragements
for
him
to
come
,
and
terrible
denunciations
of
wrath
if
he
come
not
,
the
wrath
of
God
hangs
over
his
head
;
for
if
he
be
not
in
Christ
,
he
sinks
into
hell
when
this
short
life
is
ended
.
So
there
is
this
to
incourage
a
man
,
there
is
Gods
command
,
and
his
sweet
invitation
,
Come
unto
me
.
And
add
to
that
his
beseeching
,
We
are
Ambassadours
in
Christs
Name
,
to
beseech
you
to
be
reconciled
to
God
,
to
come
to
Christ
,
to
come
out
of
the
state
of
nature
,
and
out
of
the
curse
of
God
that
you
are
under
,
to
come
out
of
the
uncertain
condition
that
the
world
affords
:
we
beseech
you
to
be
reconciled
to
God
,
to
cast
away
your
weapons
whereby
you
are
enemies
to
God
:
he
seeks
to
you
for
your
love
.
And
if
you
have
nothing
,
come
and
buy
without
money
,
have
you
a
will
to
come
?
If
you
be
besotted
,
and
will
continue
in
your
estate
,
then
be
damned
,
and
rot
in
your
estate
:
but
if
you
will
,
come
and
drink
of
the
waters
of
life
freely
.
Let
none
be
discouraged
,
Christ
and
the
promises
are
open
to
all
.
Therefore
how
will
Gods
vengeance
be
justified
at
the
day
of
judgment
,
when
these
courses
have
been
taken
,
and
yet
men
will
not
come
in
?
As
Christ
said
to
the
Jewes
,
You
will
not
believe
in
me
,
that
you
might
have
life
.
Men
will
not
,
men
are
in
love
with
the
profits
and
pleasures
,
and
fading
things
,
they
will
not
imbrace
the
promises
that
are
Yea
and
Amen
.
It
is
nothing
but
wilfull
rebellion
that
keeps
men
off
,
that
rather
then
they
will
leave
their
sins
,
and
come
under
the
government
of
Christ
,
they
will
reject
Wilful
rebellion
keeps
men
from
Christ
.
the
offers
of
merey
:
if
they
cannot
have
Christ
with
their
sins
,
away
mercie
.
If
they
can
have
him
to
lead
them
to
hell
,
to
swear
,
and
cozen
,
&c.
then
welcome
Christ
;
if
he
will
come
on
those
tearms
he
is
welcome
,
but
rather
then
they
will
have
him
upon
his
own
tearms
,
they
reject
him
.
So
there
is
great
reason
for
God
to
justifie
the
damnation
of
wretched
hard-hearted
persons
,
that
rather
then
they
will
alter
their
course
,
they
will
reject
mercy
,
and
Christ
,
and
all
.
If
they
may
have
half
Christ
they
will
:
they
will
have
him
with
mercie
to
forgive
them
,
but
they
will
not
have
whole
Christ
as
a
King
to
govern
them
.
So
there
is
ground
for
those
that
are
not
yet
in
the
state
of
grace
to
come
to
Christ
:
if
they
will
receive
him
upon
his
own
termes
,
to
take
him
as
a
King
as
well
as
a
Priest
,
to
take
him
as
a
King
to
rule
them
,
as
well
as
a
Priest
to
reconcile
them
to
his
Father
.
Nay
,
God
(
as
I
said
)
in
the
Ministery
intreats
them
to
receive
Christ
,
to
cast
away
the
weapons
of
their
rebellion
,
to
come
under
his
government
,
and
all
shall
be
well
with
them
.
But
for
them
that
are
in
Christ
,
that
have
imbraced
,
and
clasped
him
Comfort
from
the
promises
to
them
that
are
in
Christ
.
in
some
comfortable
measure
,
what
comfort
is
it
for
them
that
all
the
promises
in
Christ
are
Yea
,
and
Amen
?
I
answer
,
when
we
are
once
in
Christ
,
&
believe
in
Christ
,
all
the
Scripture
speaks
comfort
to
us
;
if
we
come
in
,
and
receive
him
as
he
is
offered
upon
his
terms
,
to
be
our
Governour
,
our
King
,
our
Priest
,
and
Prophet
;
then
all
the
promises
are
Yea
,
and
Amen
to
us
.
As
for
instance
,
forgivenesse
of
sins
:
if
we
receive
Christ
,
God
will
forgive
us
our
sins
,
and
be
reconciled
to
us
for
Jesus
Christs
sake
;
We
have
an
Of
forgivenesse
.
advocate
with
the
Father
,
and
he
is
the
propitiation
for
our
sins
.
The
blood
of
Christ
shall
cleanse
us
from
all
sins
.
These
promises
shall
be
Yea
,
and
Amen
to
thee
:
if
thy
sins
trouble
thee
,
they
shall
be
done
away
.
How
many
promises
to
this
purpose
have
we
of
the
forgivenesse
of
sins
.
Again
,
if
so
be
thou
find
want
of
Grace
all
the
promises
in
Christ
are
In
want
of
Grace
.
Yea
and
Amen
:
he
hath
promised
his
holy
Spirit
to
them
that
ask
him
,
Luke
11.
There
is
a
promise
shall
be
Yea
,
and
Amen
,
if
thou
beg
it
.
He
hath
promised
the
fundamentall
graces
:
He
will
put
his
fear
in
our
hearts
,
that
we
shall
never
depart
from
him
.
He
will
teach
us
to
love
one
another
,
you
are
taught
of
God
to
love
one
another
.
He
hath
promised
private
blessings
in
this
kind
,
to
circumcise
,
and
cut
off
the
fore-skin
of
our
hearts
:
If
a
naughty
,
and
stonie
heart
vex
thee
,
he
will
take
away
that
,
and
give
thee
an
heart
of
flesh
,
a
tender
heart
.
So
these
promises
in
Christ
shall
be
Yea
,
and
Amen
,
if
we
apply
,
and
believe
them
,
to
take
away
our
corruption
,
and
subdue
that
;
and
to
give
,
and
plant
Graces
,
he
hath
promised
to
do
this
:
therefore
make
use
of
them
,
not
only
of
the
promises
of
pardon
and
forgivenesse
of
sins
,
but
of
grace
necessary
.
Art
thou
sensible
of
thy
imperfections
,
that
thou
canst
not
go
about
the
duties
of
Religion
,
and
of
thy
particular
calling
?
what
saith
Moses
?
In
imperfections
.
Who
gives
a
mouth
?
is
it
no
tGod
that
gives
a
mouth
?
And
,
Be
not
afraid
(
saith
Christ
)
you
shall
have
speech
,
and
a
spirit
given
you
that
all
shall
not
be
able
to
withstand
.
Be
not
afraid
,
God
that
calls
us
he
will
enable
us
.
You
have
a
promise
of
sufficiencie
of
gifts
:
If
any
man
lack
wisdom
,
let
him
ask
it
of
God
.
If
any
man
lack
wisdom
,
to
manage
his
affaires
,
to
beare
crosses
and
afflictions
,
let
him
ask
it
of
God
:
a
rich
promise
in
that
kind
.
And
so
,
art
thou
doubtful
for
the
time
to
come
what
shall
befall
thee
?
God
in
Christ
Jesus
hath
made
a
Promise
,
That
where
he
hath
begun
,
he
will
make
an
end
,
Philip.
1.
6.
He
that
hath
begun
a
good
work
will
finish
it
to
the
day
of
the
Lord
.
Christ
is
Alpha
,
and
Omega
too
;
and
What
shall
separate
us
from
the
Love
of
God
in
Christ
?
Neither
things
present
,
nor
things
to
come
,
nor
any
thing
else
:
why
?
because
it
is
the
love
of
God
in
Christ
.
Gods
love
is
founded
in
Christ
,
and
he
will
love
thee
eternally
:
There
is
a
ground
of
perseverance
.
Therefore
be
sure
to
take
in
trust
the
time
to
come
,
as
well
as
the
present
;
he
will
be
thy
God
for
the
time
to
come
,
as
well
as
for
the
present
:
he
will
be
thy
God
to
death
.
Jesus
Christ
is
yesterday
,
to
day
,
and
to
morrow
,
and
the
same
for
ever
.
He
was
,
and
is
,
and
is
to
come
.
He
was
good
to
thee
before
he
called
thee
;
he
is
good
to
thee
now
in
the
state
of
Grace
,
and
he
will
be
for
ever
.
Why
shouldest
thou
stagger
for
the
time
to
come
?
Take
in
trust
all
that
shall
befall
thee
for
the
time
to
come
,
as
well
as
for
the
present
:
for
he
is
Yea
,
and
Amen
himself
,
and
all
his
Promises
are
Yea
,
and
Amen
.
Christ
is
Amen
,
the
true
witnesse
,
Thus
saith
Amen
,
Rev.
1.
and
all
his
Promises
are
like
himself
,
Amen
.
Oh
but
I
may
fall
away
,
my
grace
is
weak
,
I
stagger
often
.
Object
.
Against
falling
away
.
But
are
the
Promises
founded
upon
thee
?
No
,
the
Promises
are
founded
in
Christ
.
Christ
receives
Grace
for
thee
,
and
he
is
a
King
for
ever
,
and
a
Priest
for
ever
to
make
intercession
for
thee
,
and
he
is
faithful
.
He
is
beloved
for
ever
,
and
as
long
as
he
is
beloved
,
thou
shalt
be
beloved
,
because
thou
art
in
him
.
God
is
in
Christ
,
and
thou
art
in
Christ
,
how
canst
thou
miscarry
?
God
is
in
Christ
for
ever
,
and
thou
art
in
Christ
;
will
he
lose
a
limb
?
will
he
lose
a
member
?
No
,
the
Promises
in
him
are
Yea
,
and
Amen
,
and
not
in
thee
.
They
are
in
thee
Yea
,
and
Amen
,
thou
hast
the
benefit
of
them
,
because
they
are
in
him
Amen
first
.
I
,
but
for
the
troubles
of
this
world
,
for
afflictions
,
and
crosses
,
what
promises
have
we
to
build
on
for
them
?
In
Troubles
of
this
world
.
God
in
Christ
is
Yea
,
and
Amen
to
us
;
and
the
promises
are
Yea
,
and
Amen
in
that
kind
:
In
all
things
necessary
for
this
life
,
Heb.
13.
Let
yourconversation
be
without
covetousnesse
:
for
he
hath
promised
,
he
will
not
fail
thee
,
nor
for
sake
thee
.
It
is
taken
along
from
Joshuah's
time
:
it
was
a
promise
made
to
Joshuah
,
and
is
enlarged
to
all
Christians
,
He
hath
promised
,
he
will
not
fail
thee
,
nor
forsake
thee
:
Therefore
Let
your
conversation
be
without
covetousnesse
.
Insinuating
the
reason
why
men
are
covetous
,
because
they
do
not
trust
that
promise
,
I
will
not
fail
thee
,
nor
for
sake
thee
.
For
if
men
in
their
calling
as
they
should
do
,
would
trust
in
God
,
without
putting
forth
their
hands
to
ill
meanes
,
their
conversation
would
be
without
shifting
,
and
covetousnesse
.
Therefore
covetous
men
are
faithlesse
men
,
they
believe
not
the
Promise
,
that
God
will
not
fail
them
,
nor
forsake
them
;
for
then
they
would
not
live
by
their
wits
,
and
by
their
shifts
,
but
by
faith
in
this
very
promise
which
is
Yea
,
and
Amen
to
all
that
believe
it
.
God
is
a
Sun
and
shield
,
Psal.
84.
and
no
good
thing
shall
be
wanting
to
those
that
lead
a
godly
life
.
Would
you
have
more
?
he
is
a
Sun
for
all
good
;
he
is
a
Shield
to
keep
from
all
ill
.
I
am
thy
buckler
,
and
thy
exceeding
great
reward
,
saith
God
to
Abraham
:
I
am
thy
buckler
,
to
keep
thee
from
all
ill
;
and
thy
exceeding
great
reward
,
to
bestow
all
good
:
having
these
promises
,
why
should
we
stagger
;
they
are
Yea
,
and
Amen
in
Christ
:
God
is
Al-sufficient
in
Christ
.
For
the
issue
in
our
labours
,
Oh
,
what
will
become
of
it
?
we
take
pains
For
issue
of
our
labours
.
to
no
purpose
,
we
rise
early
,
and
go
to
bed
late
,
what
will
become
of
all
in
the
issue
?
What
saith
Saint
Paul
?
1
Cor.
15.
Be
constant
,
alway
abounding
in
the
work
of
the
Lord
:
be
ye
abundant
in
the
work
of
the
Lord
,
knowing
that
your
labour
is
not
in
vain
in
the
Lord
:
therefore
abound
you
in
the
work
of
the
Lord
:
let
the
issue
go
to
God
,
you
have
a
rich
promise
,
Knowing
this
,
that
your
labour
is
not
in
vain
in
the
Lord
.
Therefore
you
know
,
when
Peter
had
fished
all
night
,
and
had
caught
nothing
;
when
Christ
bids
him
cast
the
net
into
the
Sea
:
saith
he
,
We
have
fished
all
night
,
and
catched
nothing
,
to
what
purpose
should
I
cast
it
?
yet
in
thy
Word
,
in
thy
command
I
will
cast
it
;
he
obeyed
,
and
he
drew
so
many
,
that
the
net
brake
again
with
the
fish
.
So
,
I
say
,
it
is
thy
command
,
Lord
,
that
I
should
go
on
in
the
duties
of
my
calling
,
that
I
should
do
that
that
belongs
to
me
;
and
in
well
doing
,
to
commit
my self
to
thee
as
to
a
faithful
Creator
,
and
a
gracious
Redeemer
,
and
to
cast
my self
on
thy
Promises
,
do
what
thou
wilt
:
you
shall
see
then
as
the
Apostle
graciously
speaks
,
Your
labour
shall
not
be
in
vain
in
the
Lord
.
Cast
your
care
on
him
:
for
he
cares
for
you
.
In
weak
performances
.
I
but
when
we
have
done
,
there
are
so
many
imperfections
cleave
to
that
we
do
,
that
they
discourage
us
.
Why
look
,
the
Promise
is
Yea
,
and
Amen
for
acceptance
,
a
cup
of
cold
water
is
accepted
:
offer
that
thou
doest
in
the
mediation
of
Christ
:
God
will
pardon
that
which
is
faulty
,
and
accept
that
which
is
good
.
So
we
have
Promises
of
acceptance
in
Christ
,
God
will
pardon
,
and
spare
us
as
a
Father
spares
his
child
.
Doth
not
a
father
accept
the
endeavour
of
his
poor
child
,
and
pardon
his
weaknesse
when
he
cannot
do
as
he
would
?
God
looks
on
us
as
a
Father
on
his
children
.
Therefore
let
us
not
fear
this
,
we
have
a
promise
of
acceptance
of
what
we
do
,
though
it
be
weak
,
and
maimed
,
and
lame
obedience
.
If
we
cannot
do
as
much
as
others
,
yet
bring
two
Turtles
.
They
that
could
not
bring
an
Oxe
,
a
great
sacrifice
;
a
lesse
was
accepted
,
two
Pigeons
:
if
thou
canst
not
do
as
much
as
others
,
a
little
sacrifice
shall
be
accepted
.
Oh
that
we
had
faith
,
we
might
run
through
all
the
passages
of
our
life
,
justification
,
sanctification
,
perseverance
for
the
time
to
come
;
the
duties
of
our
calling
,
the
issue
of
our
labours
,
whatever
you
can
imagine
.
There
is
no
passage
of
our
life
,
but
our
soules
would
be
supported
,
if
we
could
think
that
these
promises
are
Yea
,
and
Amen
in
Jesus
Christ
.
There
is
no
estate
that
we
are
in
,
but
there
are
Promises
made
to
it
:
we
want
no
good
,
but
we
have
a
promise
of
supply
:
we
are
under
no
ill
,
but
we
have
a
promise
,
either
for
the
removall
of
it
,
or
for
the
sanctifying
of
it
,
which
is
better
.
We
may
enlarge
it
likewise
to
posterity
:
If
the
Promises
in
Christ
be
Promise
to
posteritys
Yea
,
and
Amen
,
that
is
,
true
to
us
,
and
to
them
that
succeed
us
:
for
as
I
said
,
Christ
is
yesterday
,
to
day
,
and
the
same
for
ever
.
He
was
yesterday
to
our
ancestors
;
to
day
to
our selves
;
to
morrow
,
to
our
posterity
.
Therefore
saith
Peter
to
the
believing
Jewes
,
Act.
2.
The
Promise
is
made
to
you
,
and
to
your
children
;
your
children
are
in
the
Covenant
,
and
God
is
the
God
of
thee
and
of
thy
seed
:
For
the
Promises
in
Christ
are
Yea
,
and
Amen
:
they
are
constant
to
us
,
and
to
our
children
,
to
the
end
of
the
world
.
It
is
a
comfort
to
parents
that
can
leave
their
children
no
inheritance
,
Comfort
to
Parents
.
they
leave
them
God
in
Covenant
,
and
he
is
a
good
portion
:
I
will
be
thy
God
:
for
the
grand
promise
is
the
promise
of
the
Father
,
Son
,
and
Holy
Ghost
.
God
hath
promised
to
be
a
Father
,
and
the
Father
gives
his
Son
,
and
the
Father
and
Son
give
the
Holy
Ghost
.
Well
then
,
God
is
the
God
of
us
,
and
of
our
children
;
he
is
the
Father
of
us
,
and
of
our
children
:
Christ
is
the
Christ
of
us
and
them
;
the
Holy
Ghost
is
the
Spirit
that
sanctifies
us
and
them
.
Is
not
this
a
comfort
to
those
that
can
leave
their
children
nothing
else
,
that
they
leave
them
God
in
Covenant
?
And
this
is
a
comfort
for
children
if
they
have
good
Parents
,
that
they
Comfort
to
Children
.
may
say
when
they
pray
,
O
God
of
my
father
Abraham
.
And
as
David
,
Psal.
116.
I
am
thy
servant
,
and
the
son
of
thy
handmaid
,
I
am
thy
servant
my self
,
and
the
son
of
one
that
was
thy
servant
.
Is
not
this
a
comfort
to
a
Christian
to
say
,
I
am
thy
servant
,
and
the
son
of
thy
servant
,
therefore
there
is
a
double
bond
why
thou
shouldest
respect
me
?
I
cast
my self
on
thee
,
and
I
am
the
son
of
a
believing
father
,
of
a
believing
mother
.
Oh
it
is
a
blessed
thing
to
be
in
Covenant
with
God
,
that
those
that
can
leave
their
children
little
else
,
can
leave
them
a
place
in
the
Covenant
by
their
own
goodnesse
,
and
faith
.
Wicked
Parents
are
cruel
,
they
damn
their
own
soules
,
and
they
are
Wicked
Pare
.
cruel
to
poste
rity
.
cruel
to
posterity
.
Jeroboam
hurt
his
posterity
more
then
all
the
world
besides
,
for
his
sin
God
cursed
his
posterity
,
They
walked
in
the
wayes
of
Jeroboam
.
God
many
times
will
not
punish
men
themselves
,
but
their
posterity
.
Wicked
Kings
,
God
spares
them
themselves
sometimes
,
but
he
punisheth
their
posterity
.
Jeroboam
was
spared
for
his
own
life
,
but
his
posterity
was
punished
:
when
wicked
men
dye
,
others
applaud
their
wisdome
;
they
dye
thus
and
thus
,
&c.
and
their
posterity
applaud
their
wisdome
:
God
therefore
curseth
their
posterity
,
walking
in
their
wayes
.
Jeroboam's
children
I
say
,
had
cause
to
curse
their
father
;
they
had
a
prejudice
in
his
example
:
they
thought
him
a
very
wise
man
,
that
by
setting
up
the
Calves
he
could
make
such
a
rent
,
but
it
turned
to
their
destruction
.
I
say
,
parents
are
cruel
to
posterity
:
for
God
revengeth
their
sins
on
their
posterity
.
Let
this
be
a
strong
motive
to
men
to
believe
in
Christ
,
that
they
may
leave
a
good
posterity
,
a
posterity
in
Covenant
with
God
.
Men
are
very
Atheists
in
this
point
:
for
they
are
more
careful
a
great
deal
to
leave
them
rich
,
to
leave
them
great
,
then
to
leave
them
good
;
and
so
they
leave
them
a
little
goods
perhaps
,
but
they
leave
the
curse
and
vengeance
of
God
with
it
.
I
beseech
you
therefore
enlarge
this
comfort
,
that
the
Promises
of
God
concerning
all
good
things
are
made
in
Christ
,
they
are
Yea
,
and
Amen
to
our selves
,
and
to
all
ours
,
to
our
posterity
.
Thus
I
have
laboured
to
lay
open
a
little
to
you
the
Promises
,
you
may
enlarge
them
your selves
:
Therefore
take
this
course
,
First
,
consider
your
present
estate
,
if
you
would
make
use
of
this
portion
,
it
is
our
portion
,
our
best
inheritance
are
the
Promises
,
and
indeed
they
are
a
good
childs
portion
;
though
the
world
take
all
from
us
,
though
God
strip
us
of
all
,
if
he
leave
us
his
Promises
we
are
rich
men
.
Therefore
the
Psalmist
calls
them
his
portion
,
and
his
inheritance
;
and
indeed
so
they
are
:
because
they
are
so
many
bonds
whereby
God
is
bound
to
us
;
they
are
so
many
obligations
.
And
if
a
wretched
exacting
man
think
himself
as
rich
as
he
hath
bonds
,
though
he
have
not
a
penny
in
his
purse
:
(
He
that
hath
a
thousand
pound
in
bonds
,
thinks
himself
richer
then
he
that
hath
an
hundred
pounds
in
money
,
and
he
thinks
he
hath
reason
to
be
so
,
because
he
hath
good
security
.
)
Certainly
,
a
Christian
that
hath
rich
faith
in
the
rich
promises
,
he
is
a
rich
man
,
because
he
hath
many
bonds
,
and
when
he
pleaseth
he
can
sue
his
bonds
,
and
God
is
well
pleased
with
it
.
Therefore
indeed
there
is
little
difference
between
a
Christian
in
poverty
,
and
a
rich
Christian
;
onely
the
one
hath
more
for
the
present
,
but
God
is
the
riches
of
the
other
.
As
for
a
worldling
,
he
hath
but
a
Cistern
when
he
hath
most
,
the
other
hath
the
spring
,
he
hath
God
in
Covenant
,
and
Gods
promises
.
Let
us
therefore
consider
every
day
the
exigents
we
are
in
,
whether
in
How
to
make
use
of
the
Promises
.
want
of
grace
,
or
want
of
assistance
,
and
necessaries
,
or
want
of
comfort
;
and
according
to
that
let
us
consider
what
we
are
to
do
,
are
we
at
our
wits
end
now
?
is
there
no
hope
for
this
in
Israel
?
Yes
,
God
hath
left
us
rich
and
precious
promises
,
let
us
look
to
them
.
In
the
next
place
then
,
from
our
To
suit
the
promises
to
our
wants
.
wants
look
to
the
Promises
,
and
proportion
the
promises
to
our
wants
,
ranck
the
promises
,
it
were
a
good
work
.
Oh
,
that
we
should
have
so
many
promises
,
and
yet
have
them
to
seek
when
the
Devil
besiegeth
us
:
he
layeth
siege
to
shake
our
consciences
,
and
we
are
to
seek
in
the
time
of
temptation
.
Let
us
remember
the
promises
answerable
to
our
necessities
.
If
we
be
troubled
with
sin
,
call
to
mind
the
promise
of
forgivenesse
.
If
we
be
troubled
with
want
,
call
to
mind
the
promise
of
supply
.
If
we
be
troubled
with
fear
for
the
time
to
come
,
call
to
mind
the
Covenant
of
grace
,
the
marriage
for
everlasting
;
God
whom
he
loves
,
he
loves
to
the
end
.
God
loves
us
in
Christ
,
he
loves
Christ
for
ever
,
therefore
he
will
love
us
for
ever
.
So
,
as
I
said
before
,
suit
the
promises
to
our
present
estate
.
And
from
the
promises
have
a
higher
rise
yet
,
go
to
him
in
whom
they
Look
to
Christ
in
whom
they
are
made
.
are
made
:
they
are
rich
promises
indeed
,
good
promises
;
but
how
shall
I
know
they
shall
be
performed
?
in
whom
are
they
made
?
In
whom
!
God
loves
thee
in
Christ
.
What
is
he
?
God
,
and
man
:
he
is
God
,
and
therefore
able
to
perform
them
:
he
is
man
,
and
therefore
he
loves
thee
as
his
own
flesh
,
and
therefore
he
will
perform
them
.
He
is
the
Son
of
Gods
love
,
God
for
his
sake
as
Mediatour
will
perform
them
:
heaven
and
earth
shall
conspire
for
thy
good
,
rather
then
thou
shalt
misse
of
the
performance
of
the
least
promise
.
Therefore
from
thy
wants
go
to
the
promises
,
and
from
the
promises
go
to
Christ
,
and
consider
him
,
he
is
anointed
of
God
for
thee
:
he
is
anointed
that
he
might
be
thy
Christ
,
and
thy
Jesus
,
that
he
might
be
thy
Saviour
,
Immanuel
,
God
with
us
,
that
he
might
reconcile
God
and
us
,
that
in
office
he
might
be
so
,
that
he
might
bring
God
and
us
together
,
Consider
him
.
And
then
go
to
God
,
and
consider
what
relation
in
Jesus
Christ
God
hath
Look
to
God
in
Christ
.
put
upon
him
.
In
Christ
God
is
a
Father
,
and
what
can
a
Father
deny
to
his
adopted
son
in
Christ
,
whom
he
looks
on
in
his
natural
Son
Christ
?
Yea
,
and
to
settle
our
minds
the
more
,
let
us
consider
the
relations
that
God
and
Christ
have
put
upon
them
,
and
the
relations
we
stand
in
;
and
the
many
promises
we
have
in
Christ
,
who
is
anointed
,
and
sealed
by
God
the
Father
to
be
our
Saviour
,
and
to
bestow
good
upon
us
.
God
is
become
God
our
Father
.
our
Father
;
what
a
world
of
promises
is
in
that
word
Father
?
what
will
a
father
deny
to
his
son
?
What
if
God
had
not
left
particular
promises
in
Scripture
,
if
he
had
left
but
the
relation
of
a
Father
,
it
had
been
promise
enough
,
what
can
a
father
deny
his
child
?
And
then
Christ
,
what
relation
hath
he
taken
on
him
?
he
is
our
Husband
:
God
our
Husband
.
what
a
world
of
promises
is
there
in
that
?
what
can
a
loving
husband
deny
his
spouse
,
that
he
hath
given
himself
for
?
He
hath
taken
upon
him
to
be
our
head
,
what
want
of
influence
can
Christ
our
Head
.
there
be
from
such
a
head
,
that
hath
taken
all
upon
him
for
the
body
?
the
head
sees
,
and
hears
,
and
doth
all
for
the
body
;
so
Christ
heares
,
and
sees
,
and
doth
all
for
us
.
What
a
world
of
promises
is
in
this
relation
of
a
head
,
if
there
were
no
particular
promise
?
Again
,
Christ
stiles
himself
sweetly
our
brother
:
what
a
world
of
promises
Christ
our
brother
.
are
in
these
relations
?
God
the
Father
is
ours
,
Christ
is
ours
:
here
is
the
grand
Promise
,
I
will
be
your
God
,
and
will
give
you
my
Son
.
And
then
in
the
third
place
,
he
hath
promised
his
Spirit
;
he
will
give
The
Spirit
ours
.
his
Spirit
to
them
that
beg
him
:
what
a
world
of
Promises
is
in
that
promise
of
the
Spirit
?
It
is
a
comforting
Spirit
,
a
sanctifying
Spirit
,
a
quickening
Spirit
,
a
strengthening
Spirit
,
all
is
in
the
Spirit
.
As
our
soul
doth
all
that
the
body
doth
:
so
it
is
by
vertue
of
the
Spirit
,
all
the
grace
,
and
all
the
comfort
we
have
.
God
hath
promised
himself
,
and
Christ
,
and
the
Spirit
,
the
whole
Trinity
.
There
is
the
grand
Promise
,
I
will
be
your
God
,
Christ
shall
be
your
Christ
,
and
I
will
give
you
my
Spirit
.
If
we
had
not
other
promises
,
what
a
world
of
comfort
have
we
in
these
?
Now
in
what
relation
stand
we
to
these
?
We
are
children
,
we
are
heires
,
What
to
do
when
we
remember
not
particular
Promises
.
we
are
Temples
of
the
Holy
Ghost
,
&c.
put
case
our
memories
do
not
serve
to
call
to
mind
particular
promises
,
in
the
time
of
trouble
.
Consider
in
Christ
how
God
loves
thee
,
he
is
thy
God
in
Christ
:
how
Christ
loves
thee
,
he
hath
taken
thy
nature
on
him
to
be
thy
husband
;
he
makes
love
to
thee
,
and
desires
thee
to
be
reconciled
.
And
the
Spirit
is
given
thee
by
Christ
,
he
hath
promised
to
give
him
if
thou
ask
him
,
the
holy
Spirit
is
the
Spirit
of
Promise
.
Think
therefore
of
the
general
,
of
the
Covenant
of
grace
;
and
these
relations
that
have
the
force
of
promises
;
for
sometimes
particular
promises
may
not
come
to
our
mind
perhaps
;
and
these
will
stablish
a
man
against
the
gates
of
hell
,
and
against
all
particular
temptations
.
This
course
we
ought
to
take
then
to
feed
our
thoughts
with
the
promises
:
the
promises
are
the
food
of
faith
:
let
not
our
faith
languish
and
famish
for
want
,
for
want
of
meditations
of
God
,
and
Christ
,
what
relations
they
have
put
upon
them
;
and
for
want
of
meditating
on
particular
promises
in
all
kinds
.
How
well
thriving
might
our
faith
be
,
if
we
would
oft
think
of
these
things
?
And
to
make
us
the
more
to
think
of
these
things
,
consider
,
that
all
other
things
,
alas
,
what
are
they
,
when
we
have
not
a
promise
of
them
in
Christ
?
They
are
all
vain
,
fading
things
,
they
will
all
come
to
nothing
.
That
which
we
have
by
promise
,
grace
,
and
comfort
,
and
glory
,
they
are
ours
for
ever
.
God
is
ours
for
ever
,
Christ
is
ours
for
ever
,
the
Spirit
is
ours
for
ever
,
the
relations
we
are
in
are
for
ever
;
all
other
things
are
nothing
,
they
will
come
to
nothing
ere
long
.
This
course
we
ought
to
take
then
,
that
we
may
have
comfort
by
the
Promises
.
Again
,
in
the
next
place
,
if
we
look
to
the
kinds
of
the
promises
,
whether
Rules
touching
the
Promises
.
to
the
promises
for
this
life
,
or
the
promises
of
Grace
.
If
they
be
promises
of
this
life
,
take
heed
we
abuse
not
our selves
in
them
.
1.
Not
to
abuse
Promises
of
this
life
.
There
have
been
grosse
miscarriages
even
from
the
beginning
of
the
world
,
&
will
be
to
the
end
of
the
world
in
the
false
application
of
outward
promises
.
We
see
the
Jews
cryed
,
The
Temple
of
the
Lord
,
the
Temple
of
the
Loed
,
as
if
God
had
tied
himself
to
that
by
a
perpetual
promise
:
Trust
not
to
lying
words
,
saith
the
Prophet
,
you
think
you
are
Gods
people
,
and
that
he
will
alwayes
keep
you
out
of
captivity
,
challenge
not
temporal
promises
without
reservation
,
and
subjection
to
Gods
will
,
as
he
shall
see
goood
.
Babylon
saith
,
I
sit
as
a
Queen
,
and
I
shall
for
ever
.
So
mystical
Babylon
in
the
Revelation
saith
,
I
sit
as
a
Queen
,
till
her
Judgment
and
destruction
come
in
one
day
;
because
she
trusted
to
her
present
temporal
estate
.
Let
no
man
promise
himself
that
that
God
doth
not
promise
in
his
Word
,
immunity
from
the
crosse
:
for
whatsoever
Promise
of
protection
,
and
provision
we
have
,
all
is
with
the
exception
of
the
Crosse
:
remember
therefore
to
construc
the
Promises
aright
.
Then
again
,
another
rule
about
the
Promises
is
,
That
it
is
usual
with
2.
Gods
Promises
wondrously
performed
.
God
to
perform
them
in
a
wonderful
manner
,
that
men
know
not
how
:
he
doth
perform
them
notwithstanding
:
(
take
that
for
a
rule
)
How
is
that
?
As
Luther
was
wont
to
say
,
Gods
carriage
is
by
contrary
meanes
;
he
performs
them
wonderfully
.
He
promised
Abraham
a
child
,
but
his
body
was
dead
in
a
manner
first
,
and
Sarah's
womb
.
He
promised
Joseph
to
raise
him
up
so
high
;
but
alas
,
the
iron
entred
into
his
soul
first
.
He
promised
that
Christ
should
come
,
but
all
was
desperate
first
,
The
Scepter
was
departed
from
Judah
.
So
he
hath
promised
,
that
we
shall
rise
from
the
dead
,
but
we
must
rot
in
our
graves
first
.
He
hath
promised
forgivenesse
of
sins
,
that
he
will
be
mercifull
to
us
,
but
he
will
waken
our
consciences
to
see
our
desperate
estate
,
that
we
are
forlorn
creatures
first
,
and
unworthy
of
any
respect
from
him
.
He
hath
promised
us
happinesse
,
we
that
are
Christians
are
the
happiest
creatures
in
the
world
,
yet
in
the
sense
and
eye
of
the
world
for
the
present
we
are
the
most
forlorn
creatures
that
are
:
yet
he
performes
his
promise
with
comfort
here
,
and
at
last
will
fully
manifest
his
love
to
us
.
So
at
the
last
his
Promises
shall
be
wonderfully
performed
.
God
doth
not
perform
his
Promises
according
to
humane
policy
;
he
will
not
do
thus
,
because
we
look
he
should
do
thus
and
thus
:
he
will
crosse
our
expectation
,
and
yet
perform
his
promise
.
Saint
Paul
looked
to
come
to
Rome
,
but
he
thought
not
of
coming
to
Cesar
by
whipping
,
and
perill
,
and
ship
wrack
.
Moses
knew
he
should
come
to
see
Canaan
,
did
he
think
to
have
such
a
conflict
in
the
Wildernesse
?
alas
,
he
thought
not
of
it
.
God
doth
wondrous
strangely
perform
his
Promises
,
by
contraries
;
he
crosseth
our
imaginations
and
conceits
directly
,
and
yet
he
is
true
of
his
promise
.
Another
branch
of
this
is
,
That
though
Gods
Promises
be
Yea
,
and
Amen
in
his
time
,
yet
he
usually
defers
his
promises
for
a
time
,
and
why
?
Among
3.
God
deferreth
his
performance
.
many
other
reasons
,
To
mortifie
self-confidence
,
to
fit
us
for
his
blessings
:
for
except
he
deferred
them
,
we
should
not
be
fit
for
them
:
he
defers
them
,
that
we
may
be
fitted
for
them
long
before
they
come
;
That
we
might
mortifie
self-confidence
,
to
see
that
he
immediately
and
graciously
performs
his
promise
.
And
in
the
mean
time
to
exercise
faith
,
and
repentance
,
and
desire
,
and
prayer
,
therefore
he
defers
them
;
but
yet
they
are
Amen
at
last
,
though
he
defer
.
Gods
time
is
better
then
ours
,
he
knowes
better
then
we
:
the
Physician
knowes
his
time
better
then
the
Patient
.
Hereupon
comes
a
duty
consequently
To
wait
Gods
time
.
upon
this
dispensation
of
God
:
if
he
perform
his
promises
wondrously
,
and
unexpectedly
,
and
perform
them
in
delay
;
let
thy
duty
be
answerable
to
his
dealing
,
wait
,
wait
upon
God
,
tie
him
not
to
such
and
such
courses
:
he
can
transcend
,
and
go
beyond
thy
imagination
,
and
do
more
then
thou
art
able
to
conceive
,
as
the
Apostle
saith
:
therefore
wait
his
good
time
,
H●…
that
shall
come
will
come
:
Stay
Gods
leisure
,
prevent
him
not
,
run
not
before
him
.
And
as
he
doth
things
by
contraries
:
so
when
thou
art
in
contraries
look
Believe
contraries
in
contraries
.
for
contraries
:
when
thou
art
in
fin
,
and
feelest
it
on
thy
conscience
,
believe
that
he
is
made
righteousnesse
to
thee
;
he
hath
promised
it
,
it
is
Yea
,
and
Amen
in
Christ
.
When
thou
shalt
be
turned
to
dust
in
the
grave
,
believe
that
he
will
raise
thy
body
:
this
promise
is
Yea
,
and
Amen
,
and
as
a
pledge
of
it
Christ
is
gone
to
heaven
:
when
thou
art
miserable
,
remember
the
Promise
,
thou
shalt
be
glorious
with
Christ
as
he
is
glorious
:
All
his
Promises
are
Yea
,
and
Amen
:
in
contraries
believe
contraries
:
because
in
contraries
he
performs
contraries
:
and
say
as
Job
doth
,
Though
he
kill
me
,
yet
will
I
trust
in
him
.
I
know
thou
canst
not
deny
thy self
,
and
thy
Promises
are
Yea
,
and
Amen
.
In
the
worst
estate
that
befalls
us
,
let
us
learn
to
wrastle
with
God
in
the
Promises
,
and
implead
his
Promises
.
Why
,
Lord
,
thou
hast
promised
forgivenesse
of
sins
to
them
that
ask
it
:
thou
hast
promised
grace
,
and
mercy
,
and
favour
;
remember
thy
promise
,
thou
canst
not
deny
thy self
,
thou
canst
not
deny
thy
gracious
promise
,
thy
Word
is
as
thy self
,
thou
art
Amen
,
and
thy
Word
is
Yea
,
and
Amen
,
onely
give
me
grace
to
wait
thy
good
leisure
:
yet
I
will
not
let
thee
depart
without
a
blessing
,
I
will
hold
thee
till
I
have
received
a
gracious
answer
,
as
Jacob
wrastled
with
him
till
he
had
the
blessing
.
Let
us
labour
to
answer
the
promise
with
our
faith
,
and
labour
to
bring
our
soules
to
be
like
his
Promises
;
they
are
Yea
,
and
Amen
,
though
they
be
not
presently
performed
:
let
us
constantly
believe
a
constant
Promise
,
let
us
cleave
to
God
,
let
us
have
a
Amen
for
Gods
Amen
.
Are
the
Promises
Amen
?
Amen
let
the
soul
say
;
Lord
,
So
be
it
,
so
it
shall
be
,
I
will
To
have
Amen
for
Gods
Amen
.
seal
thy
Amen
in
thy
promise
,
with
my
Amen
in
my
faith
:
so
let
us
have
an
Amen
for
Christs
Amen
.
They
are
all
,
and
will
be
all
Amen
in
Christ
in
fit
time
:
all
the
gracious
Promises
will
be
Yea
,
and
Amen
,
let
our
soules
echo
,
and
say
,
Amen
.
For
our
faith
must
answer
the
Promises
:
faith
,
and
the
Promises
be
correlatives
:
for
the
promise
is
not
except
it
be
applyed
:
Let
faith
answer
the
promise
;
let
us
labour
to
be
established
in
the
Promises
in
Gods
Word
.
Shall
we
have
certain
Promises
,
and
shall
we
waver
and
stagger
?
Therefore
Complaint
of
Unbelief
.
let
us
complain
,
Lord
,
thy
Promises
are
sure
and
certain
as
thou
hast
said
,
what
is
the
reason
I
cannot
build
on
them
?
Oh
my
unfaithful
heart
!
Let
us
condemn
our
unbelieving
,
our
lying
hearts
,
that
call
the
truth
of
God
into
question
,
and
make
that
which
is
yea
,
and
amen
,
to
be
yea
,
and
nay
.
We
make
truth
a
lie
,
and
do
rather
believe
our
own
lying
hearts
,
then
Gods
immutable
,
and
unchangeable
Promises
.
Therefore
let
us
see
the
fulnesse
of
our
hearts
,
and
complain
of
them
to
God
,
and
desire
him
to
cure
it
,
and
redresse
it
,
and
he
will
do
it
.
This
is
to
give
glory
to
God
indeed
;
we
cannot
honour
God
more
then
to
believe
his
Promises
,
and
build
on
him
.
This
will
breed
love
,
when
we
Faith
in
the
Promises
honours
God
.
feel
the
comfort
of
the
Promises
.
Foolish
men
think
to
honour
God
by
complements
,
by
dead
performances
:
filly
men
consider
that
the
principal
honour
in
the
world
to
God
;
is
to
seal
his
truth
,
that
thou
shouldest
not
make
him
a
liar
.
Hath
he
promised
all
things
in
the
world
?
get
faith
,
that
will
honour
him
,
and
he
will
honour
thy
faith
.
What
makes
God
honour
faith
so
much
?
He
that
believes
he
will
Why
God
honors
faith
so
much
.
bring
him
to
heaven
.
Faith
honours
him
;
it
gives
him
the
glory
of
his
truth
;
the
glory
of
his
goodnesse
,
of
his
mercy
,
of
his
truth
,
&c.
as
it
honours
him
,
he
honours
it
.
The
Believer
shall
come
to
heaven
,
when
the
idle
fashionable
Christian
shall
vanish
with
his
conceits
,
that
thinks
to
serve
God
with
empty
vain
shadowes
.
Honour
God
with
the
obedience
of
faith
,
man
;
cast
thy self
upon
him
,
trust
in
him
,
in
life
and
death
,
and
then
thou
givest
him
the
honour
that
he
requireth
at
thy
hands
:
For
as
the
honour
of
his
mercy
is
the
greatest
honour
he
will
have
in
this
world
,
more
then
that
in
the
Creation
:
so
thou
honourest
him
more
in
the
Gospel
,
to
cast
thy self
on
him
for
forgivenesse
of
sins
,
and
life
everlasting
,
and
for
the
guidance
of
thy
daily
course
of
life
;
thou
honourest
him
more
then
by
looking
on
the
creature
,
or
by
doing
him
any
service
.
He
is
honoured
more
by
faith
in
Christ
,
then
by
any
other
way
.
Let
faith
go
to
him
,
as
faith
honours
him
,
so
he
will
honour
it
,
Let
it
be
according
to
thy
faith
.
Let
not
all
be
lost
,
let
us
bring
vessels
for
the
precious
Promises
,
the
vessel
of
a
believing
heart
.
Shall
all
this
be
lost
for
a
vain
heart
that
will
not
lodge
up
these
promises
?
shall
we
have
a
rich
portion
,
and
neglect
it
?
shall
we
have
so
many
promises
,
and
not
improve
them
,
and
make
use
of
them
?
Therefore
I
beseech
you
,
let
it
be
our
practice
continually
every
day
,
To
make
the
Promises
familiar
.
of
all
portions
of
Scripture
make
the
Promises
most
familiar
to
us
:
for
duties
follow
promises
:
if
we
believe
the
Promises
with
our
heart
,
they
are
quickning
Promises
,
we
will
love
God
,
and
perform
other
duties
.
Faith
works
by
love
.
If
we
believe
,
love
will
come
kindly
off
.
Therefore
he
saith
here
,
All
the
Promises
are
Yea
,
and
Amen
:
insinuating
,
that
all
is
included
in
the
Promises
.
Let
us
empty
our
hearts
of
confidence
in
any
thing
,
and
fill
them
with
the
Promises
in
Christ
that
are
Yea
and
Amen
.
Let
us
stablish
our
hearts
with
the
Promises
,
let
us
warm
,
and
season
,
and
refresh
our
hearts
every
day
with
these
.
In
these
times
of
infection
,
what
do
we
?
those
that
are
careful
of
themselves
,
that
go
abroad
in
dangerous
places
,
they
have
Preservatives
;
they
take
something
to
preserve
their
spirits
,
and
to
strengthen
them
against
the
contagion
abroad
:
and
it
is
wisdome
so
to
do
,
it
is
folly
to
neglect
it
,
and
to
tempt
God
,
not
to
be
careful
in
this
kind
:
it
is
very
well
done
.
But
what
is
this
,
if
thou
do
not
fence
thy
soul
and
thy
spitit
,
and
take
a
draught
of
the
Promises
every
day
afresh
?
Let
us
take
out
our
pardon
of
course
every
day
of
the
forgivenesse
of
sins
.
We
sin
every
day
,
let
us
go
for
our
pardon
;
If
we
sin
,
we
have
an
Advocate
with
the
Father
,
Jesus
Christ
,
and
he
is
the
propitiation
for
our
sins
.
And
the
blood
of
Jesus
Christ
shall
purge
us
from
all
sin
.
And
he
is
in
justifying
us
still
every
day
,
he
is
acquitting
our
soules
:
and
there
is
a
pardon
of
course
to
be
taken
out
every
day
.
Let
us
renew
and
refresh
our
hearts
with
the
Promises
of
pardon
and
forgivenesse
of
sins
every
day
.
Let
us
strengthen
our
soules
with
renewing
the
Promises
of
grace
for
that
day
to
walk
comfortably
before
God
,
that
he
will
keep
us
by
his
Spirit
from
sin
,
that
he
will
be
a
shield
,
and
a
Sun
to
us
,
that
he
will
give
us
wisdome
to
carry
our selves
as
we
should
,
and
he
will
give
us
his
holy
Spirit
if
we
beg
it
.
Let
us
every
day
take
these
Promises
to
be
Cordials
in
these
dangerous
times
;
and
then
come
life
,
come
death
,
all
shall
be
welcome
:
why
?
because
we
are
in
Christ
,
and
have
imbraced
the
Promises
,
and
Christ
;
and
all
in
Christ
is
Yea
,
and
Amen
:
it
shall
go
well
with
us
.
What
a
wondrous
comfortable
life
would
a
Christians
life
be
,
if
he
could
yield
the
obedience
faith
answerable
to
the
promises
?
What
a
shame
is
it
,
that
having
such
rich
promises
we
should
be
so
loose
,
so
changeable
,
that
we
should
be
cast
down
with
crosses
,
and
lift
up
with
prosperity
?
It
is
because
we
believe
not
the
promises
of
better
things
,
therefore
we
are
proud
of
present
things
,
and
cast
down
with
present
crosses
,
and
are
fast
and
loose
.
Now
we
have
good
things
for
the
present
,
afterward
the
devil
comes
between
us
and
the
promises
,
and
makes
us
let
go
our
hold
.
Religion
stands
on
this
,
which
makes
me
to
presse
it
the
more
.
If
this
were
well
taken
to
heart
and
digested
,
we
should
know
what
Religion
means
;
if
we
know
Christ
,
and
the
promises
,
all
other
things
will
come
off
.
All
others
are
but
formalities
,
they
will
never
comfort
without
the
confideration
of
knowing
God
in
Christ
,
and
the
rich
promises
to
us
in
Christ
.
Likewise
,
if
this
be
so
,
that
the
promises
of
God
in
Christ
are
Yea
,
and
How
to
make
use
of
former
examples
.
Amen
;
This
teacheth
us
how
to
make
use
of
all
former
examples
of
others
,
and
of
all
former
goodnesse
to
our selves
.
Was
God
merciful
to
Abraham
,
and
to
David
?
Our
fathers
trusted
in
thee
,
and
were
not
confounded
,
Psal.
22.
Therefore
he
reasons
,
If
I
trust
in
God
I
shall
not
be
confounded
:
for
the
Promises
are
Yea
,
and
Amen
;
they
are
true
to
one
as
well
as
another
:
And
whatsoever
was
written
afore
,
was
written
for
our
comfort
,
Rom.
15.
And
this
is
a
singular
good
use
we
may
make
of
reading
of
the
stories
of
the
Scripture
,
and
of
holy
men
,
that
the
same
God
he
lives
for
ever
,
his
arm
is
not
shortened
:
he
that
was
,
is
,
and
is
to
come
:
and
therefore
we
should
read
histories
with
application
:
Did
God
make
sure
his
Promises
to
them
?
surely
,
he
will
make
sure
his
Promises
to
us
.
Had
David
forgivenesse
of
sins
upon
his
confession
?
surely
so
shall
we
.
Abraham
believed
,
and
it
was
acc●…ed
to
him
for
righteousnesse
,
and
●…o
it
shall
to
us
if
we
believe
.
It
is
alledged
for
that
end
,
Rom.
4.
And
S.
Paul
prefixeth
his
example
to
all
posterity
,
God
was
mercifull
to
me
,
and
not
so
onely
,
but
to
all
that
believe
in
him
,
2
Tim.
2.
This
is
an
Use
that
we
may
make
likewise
of
the
story
of
our
own
lives
,
What
use
to
make
of
the
story
of
our
own
lives
.
as
well
as
the
story
of
others
:
for
consider
the
former
times
,
why
,
Lord
,
thy
Promises
heretofore
have
been
Yea
,
and
Amen
,
thou
hast
delivered
me
from
such
and
such
dangers
,
thou
hast
been
so
good
,
and
so
good
to
me
,
thou
art
not
changed
.
Let
us
store
up
experience
out
of
the
story
of
our
own
lives
:
God
is
Yea
,
and
Amen
,
and
his
Promises
are
Yea
,
and
Amen
,
constant
to
all
his
Children
,
and
to
their
children
:
and
they
are
alike
in
all
ages
from
Generation
to
Generation
,
as
Moses
saith
,
Psal.
90.
Thou
art
our
God
from
Generation
to
Generation
for
ever
.
Thus
we
see
how
to
make
use
of
the
Promises
:
for
Promises
we
must
know
,
are
either
directly
to
particular
persons
,
or
implyed
.
A
promise
made
to
any
directly
,
to
any
in
particular
,
is
an
implyed
promise
to
me
in
the
general
equity
in
matter
of
grace
,
and
glory
,
or
the
removal
of
some
true
misery
:
what
was
made
to
Joshua
,
is
applyed
to
all
the
Church
,
Heb.
13.
that
which
was
directly
promised
to
him
,
is
an
implyed
promise
to
all
that
will
make
use
of
that
example
.
Again
,
if
so
be
that
all
the
Promises
of
God
be
Yea
,
and
Amen
,
that
is
,
Comfort
in
the
false
dealing
of
men
.
certain
,
and
constant
in
Christ
;
this
should
comfort
us
when
men
deal
loosely
with
us
,
and
fail
in
their
Promises
,
whereon
we
have
perhaps
builded
too
much
,
when
men
deal
falsly
with
us
.
And
indeed
there
is
nothing
that
makes
an
honest
heart
wearier
of
this
wicked
world
,
then
the
consideration
of
the
falshood
of
men
in
whom
they
trust
.
Oh
it
is
a
cruel
thing
to
To
deceive
trust
,
odious
.
deceive
him
,
that
unlesse
he
had
trusted
he
had
never
been
deceived
by
thee
;
it
is
a
treacherous
thing
,
but
this
world
is
full
of
such
treacherous
dealing
,
that
a
man
can
scarce
trust
assurances
,
much
lesse
words
.
But
there
are
things
thou
mayest
trust
,
if
thou
have
a
heart
concerning
the
best
good
,
there
are
Promises
that
are
Tea
,
and
Amen
:
there
is
a
God
that
keeps
Covenant
,
it
is
his
glory
to
do
so
from
Generation
to
Generation
.
Here
is
the
comfort
of
a
Christian
,
when
he
finds
falsenesse
in
the
world
,
to
retire
to
his
God
,
and
hide
himself
there
.
And
in
the
uncertainty
of
all
things
below
,
in
all
changes
,
as
this
world
is
full
of
changes
,
now
poor
,
now
rich
;
now
in
favour
,
now
out
of
favour
:
Comfort
in
all
changes
in
the
world
.
why
what
hath
a
Christian
to
cast
himself
on
?
The
Promises
of
God
in
Christ
,
they
are
Yea
,
and
Amen
;
they
are
promises
that
never
fail
.
They
that
know
thy
Name
will
trust
in
thee
,
Psal.
9.
what
is
the
reason
?
it
followes
,
Thou
never
failest
those
that
trust
in
thee
.
Therefore
in
the
vicissitude
and
intercourse
of
all
earthly
things
under
the
Moon
,
that
are
like
the
Moon
,
changeable
,
let
us
stablish
our
soules
upon
that
which
is
unchangeable
,
and
that
will
make
us
unchangeable
,
if
we
build
on
it
,
For
the
Word
of
the
Lord
endures
for
ever
,
Esay
40.
which
is
alledged
by
Peter
,
1
Pet.
1.
All
flesh
is
grass
;
and
as
the
flower
of
the
grasse
,
that
is
,
it
fades
as
the
grasse
,
and
as
the
flower
of
the
grasse
:
all
the
excellency
of
wit
,
and
learning
,
it
is
but
as
the
flower
of
the
grasse
,
but
the
Word
of
the
Lord
endures
for
ever
.
How
doth
the
Word
of
the
Lord
endure
for
ever
?
Saint
John
expounds
it
,
1
Joh.
2.
A
true
Christian
How
the
Word
of
the
Lord
endures
for
ever
.
endures
for
ever
by
the
Word
of
the
Lord
:
he
that
believes
in
the
Word
,
he
endures
for
ever
,
because
his
comforts
endure
for
ever
,
they
are
Yea
,
and
Amen
,
his
grace
endures
for
ever
,
Gods
love
endures
to
him
for
ever
.
Therefore
by
building
upon
that
which
is
certain
,
we
make
our selves
certain
too
,
when
the
Word
is
ingraffed
,
it
is
S.
James
his
phrase
,
when
it
is
ingraffed
into
our
hearts
,
it
turns
our
hearts
to
be
like
it self
,
it
is
eternal
it self
,
and
it
makes
us
eternal
:
He
that
doth
the
will
of
the
Lord
abides
for
ever
,
saith
S.
John
.
The
world
passeth
and
the
lust
thereof
;
but
he
that
doth
the
will
of
the
Lord
abides
for
ever
.
And
the
Word
of
the
Lord
abides
for
ever
,
as
it
is
in
another
place
,
the
one
expounds
the
other
,
that
is
,
we
by
believing
,
and
doing
the
Word
of
the
Lord
abide
for
ever
.
To
stir
us
up
to
rely
constantly
upon
this
Word
,
the
promises
,
and
the
grace
of
God
brought
to
us
by
the
promises
.
As
I
said
before
,
Shall
we
To
rely
constantly
on
the
constant
Promises
.
have
certain
promises
of
God
that
never
lie
,
and
shall
we
not
build
on
them
?
What
is
there
in
the
world
to
build
on
,
if
we
cannot
build
on
this
?
and
yet
the
froward
heart
of
man
will
believe
any
thing
,
rather
then
Gods
truth
.
The
Merchant
man
he
commits
his
estate
,
his
goods
to
the
Sea
,
he
hath
no
promise
that
they
shall
come
again
,
it
is
onely
in
the
providence
of
God
,
he
hath
made
no
promise
for
it
.
The
Husbandman
commits
his
seed
to
the
ground
,
though
he
have
nothing
left
of
his
seed
;
and
though
he
sowe
in
tears
,
yet
he
commits
all
to
the
earth
in
hope
of
a
return
;
and
yet
he
hath
no
promise
for
this
,
but
Gods
ordinary
providence
,
that
may
sometimes
fail
.
Are
we
in
such
hope
when
we
commit
our
seed
to
the
ground
,
and
when
we
commit
our
goods
to
the
Sea
,
to
the
Waves
,
and
yet
have
not
a
promise
for
this
;
but
Gods
ordinary
providence
,
which
oft-times
failes
,
having
not
bound
himself
that
it
shall
be
alway
so
:
because
God
will
shew
himself
the
God
of
nature
,
that
he
can
command
nature
?
and
shall
we
not
trust
him
when
we
have
his
providence
,
and
his
promise
too
?
when
he
is
bound
by
his
Promise
,
when
he
hath
made
himself
a
debtor
to
us
?
when
the
free
God
,
who
is
most
free
,
hath
made
himself
a
debtor
by
his
promise
,
and
hath
sealed
his
promise
by
an
oath
,
and
by
Sacraments
.
Alas
,
God
hath
made
all
things
faithful
to
us
,
therefore
we
trust
them
:
but
we
trust
not
him
that
hath
made
other
things
so
,
and
is
so
faithful
to
us
.
Therefore
let
us
build
on
these
Promises
in
Jesus
Christ
.
Now
to
direct
us
a
little
further
,
to
train
our selves
up
to
make
use
of
To
observe
how
God
daily
fulfills
his
Promises
.
the
Promises
of
God
in
Jesus
Christ
;
Observe
every
day
,
how
God
fulfills
his
promises
in
lesser
matters
.
Parents
train
up
their
children
by
education
,
that
they
may
trust
them
for
their
inheritance
.
So
God
traines
us
1.
For
temporals
.
up
to
believe
his
providence
,
that
he
will
provide
for
us
,
without
cracking
our
consciences
by
ill
means
:
will
we
not
believe
his
Promises
for
these
things
,
and
will
we
believe
him
for
life
everlasting
?
no
,
certainly
we
cannot
:
therefore
let
us
exercise
faith
to
believe
the
promises
for
provision
,
that
he
will
not
fail
us
,
not
forsake
us
,
but
be
with
us
in
our
callings
,
using
lawful
means
for
the
things
of
this
life
.
Sometimes
again
take
another
method
:
when
faith
begins
to
stagger
2.
For
spirituals
.
for
the
things
of
this
life
,
quicken
it
with
the
grand
Promises
.
Will
God
give
me
life
everlasting
?
and
hath
he
given
me
Christ
?
are
his
Promises
in
him
Yea
,
and
Amen
?
will
he
give
me
the
greater
,
and
will
he
not
give
me
the
lesse
?
Sometimes
by
the
lesser
,
be
encouraged
to
hope
for
the
greater
;
sometimes
quicken
our
deadnesse
and
dulnesse
in
believing
the
lesser
,
with
the
undoubted
performance
of
the
greater
.
Will
God
give
me
life
everlasting
,
and
will
he
not
give
me
provision
in
my
pilgrimage
till
I
come
there
?
undoubtedly
he
will
:
Fear
not
little
flock
,
it
is
your
Fathers
will
to
give
you
a
Kingdome
,
saith
Christ
.
They
were
distrustful
for
the
things
of
this
life
;
Do
you
think
,
saith
he
,
that
he
will
not
give
you
the
things
of
this
life
,
that
keeps
a
Kingdome
for
you
?
Fear
not
.
Again
,
when
we
hear
any
promise
in
the
Word
of
God
,
turn
it
into
a
Turn
Promises
into
Prayers
.
prayer
,
put
Gods
bond
in
suit
(
as
it
were
)
his
promises
are
his
bonds
,
sue
him
on
his
bond
,
he
loves
to
be
sued
on
his
bond
:
and
he
loves
that
we
should
wrastle
with
him
by
his
promises
;
Why
,
Lord
,
thou
hast
made
this
and
this
promise
,
thou
canst
not
deny
thy self
,
thou
canst
not
deny
thine
own
truth
;
thou
canst
not
cease
to
be
God
:
thou
canst
as
well
cease
to
be
God
,
as
deny
thy
promise
,
that
is
thy self
.
So
let
us
put
the
promises
into
suit
,
as
David
,
Psal.
119.
(
if
it
be
his
)
Lord
,
remember
thy
promise
,
wherein
thou
hast
caused
thy
servant
to
trust
:
as
if
God
had
forgotten
his
promise
,
Lord
,
remember
thy
primise
,
I
put
thee
in
mind
of
thy
promise
,
wherein
th●…
hast
caused
thy
servant
to
trust
.
If
I
be
deceived
thou
hast
deceived
me
,
thou
hast
made
these
promises
,
and
caused
me
to
trust
in
thee
,
and
thou
never
failest
those
that
trust
in
thee
.
What
makes
a
man
faithful
?
Trust
to
a
man
makes
him
faithful
;
so
when
God
is
honoured
with
our
trusting
of
him
,
it
makes
him
faithful
.
Let
us
therefore
put
in
suit
his
promises
of
provision
,
and
protection
every
day
in
the
way
of
our
calling
;
and
for
necessary
grace
and
comfort
,
that
he
will
not
fail
us
in
any
necessary
grace
to
bring
us
to
heaven
,
considering
that
he
hath
filled
our
nature
with
all
grace
in
Christ
.
Again
,
let
us
take
this
course
,
when
we
hear
of
rich
and
precious
promises
Labour
to
know
the
Promises
.
that
are
made
,
labour
to
know
them
.
What
?
shall
we
have
an
inheritance
,
a
portion
,
and
not
labour
to
know
it
?
Let
us
labour
to
know
all
our
portion
,
and
to
know
it
of
those
that
search
the
Word
of
God
,
to
be
glad
to
hear
any
thing
,
concerning
the
priviledges
,
and
prerogatives
of
a
Christian
,
those
that
dig
the
Mines
of
the
Scripture
,
which
is
the
office
of
the
Ministers
:
let
us
labour
to
know
all
our
priviledges
.
Let
not
Satan
rob
us
of
one
priviledge
.
Every
promise
is
precious
,
they
are
rich
promises
,
yet
they
are
no
more
then
God
thought
necessary
for
us
;
he
thought
all
little
enough
to
stablish
our
faith
,
let
us
not
lose
one
,
we
cannot
be
without
one
:
let
us
labour
to
know
them
.
And
when
we
know
them
,
work
them
upon
our
hearts
by
meditation
,
and
shame
our selves
upon
it
:
say
,
is
it
true
,
are
these
promises
so
?
is
it
true
,
Work
the
Promises
on
our
hearts
.
that
God
hath
revealed
these
things
in
his
Word
?
To
whom
hath
he
made
them
?
to
Angels
,
or
to
beasts
?
No
,
to
men
,
to
sinners
,
to
men
in
the
world
to
comfort
them
;
they
are
their
provision
,
their
inheritance
,
as
David
saith
,
Psal.
119.
Thy
word
is
my
inheritance
,
and
my
portion
:
they
are
sweeter
then
the
honey
,
and
the
honey-comb
.
Are
they
so
?
Do
I
believe
this
,
or
do
I
not
believe
it
?
Yes
,
I
do
:
If
I
do
,
can
I
believe
them
,
and
be
so
uncomfortable
?
Let
us
shame
our selves
:
do
I
believe
the
promises
of
life
everlasting
,
the
promises
of
perseverance
,
the
promise
that
God
will
hide
me
in
danger
,
that
he
will
be
my
habitation
,
and
my
hiding
place
?
and
do
I
look
to
unlawful
means
?
Do
I
live
without
God
in
the
world
,
as
if
there
were
no
Promise
?
what
a
shame
is
this
?
There
is
a
weaknesse
in
my
faith
certainly
:
when
a
branch
withers
,
there
is
a
fault
in
the
root
;
so
there
is
a
defect
in
the
radical
grace
,
that
it
drawes
not
juice
out
of
the
promises
as
it
should
:
there
is
a
defect
in
my
faith
;
therefore
I
will
look
where
the
defect
is
,
and
strengthen
my
faith
.
Thus
we
should
shame
our selves
;
Can
I
hear
these
Promises
,
and
be
no
more
joyful
,
and
be
no
more
affected
?
Can
I
use
indirect
means
,
and
yet
believe
that
God
is
Al-sufficient
to
me
in
the
Covenant
?
Certainly
I
cannot
.
Therefore
let
us
come
to
the
tryal
,
to
some
few
evidences
,
that
a
man
doth
believe
in
the
promises
.
He
that
believes
the
promises
of
God
in
Christ
to
be
Yea
,
and
Amen
,
doubtlesse
he
will
be
affected
answerable
to
the
things
promised
:
saith
David
,
Evidences
of
believing
the
Promises
.
Thy
Statutes
they
are
the
joy
of
my
heart
.
The
Promises
will
be
the
joy
and
rejoycing
of
our
heart
.
He
that
can
hear
of
promises
,
and
not
be
affected
,
1.
They
breed
joy
.
certainly
he
believes
them
not
.
When
a
man
thinks
of
his
inheritance
,
and
of
his
evidences
,
that
they
are
clear
,
that
he
shall
enjoy
it
without
suit
,
or
trouble
,
it
comforts
him
,
he
cannot
think
of
it
without
comfort
.
Cannot
a
man
think
of
a
little
pelf
of
the
earth
without
comfort
,
when
he
knowes
he
hath
assurance
to
it
?
and
shall
we
think
of
heaven
,
and
happinesse
,
and
not
rejoyce
?
will
not
these
be
the
joy
of
a
mans
heart
?
certainly
they
will
affect
him
.
When
good
things
are
apprehended
by
faith
,
will
they
not
work
upon
the
affections
?
certainly
they
will
.
Again
,
where
the
promises
are
believed
,
they
will
quicken
us
to
all
2.
They
quicken
to
obedience
.
chearfull
obedience
:
certainly
,
if
God
will
assist
me
with
strength
,
and
comfort
if
I
go
on
in
his
wayes
,
and
in
the
end
of
all
give
me
life
everlasting
,
this
will
quicken
me
to
all
obedience
.
Therefore
those
that
go
deadly
and
dully
,
as
if
they
had
no
encouragement
here
,
nor
promise
of
glory
after
,
they
believe
not
the
promises
.
For
God
doth
not
set
us
on
work
as
Pharaoh
set
the
children
of
Israel
to
make
brick
without
straw
:
but
when
he
bids
us
do
any
thing
,
he
promiseth
us
grace
,
and
gives
us
his
Spirit
,
and
after
grace
he
gives
glory
.
If
men
did
believe
this
,
they
would
go
about
Gods
work
without
dulnesse
,
and
staggering
:
so
far
as
we
are
dull
,
and
stagger
in
the
work
of
God
,
so
far
our
faith
is
weak
in
the
promises
of
God
.
Again
,
as
they
quicken
in
regard
of
comfort
,
so
they
purge
in
regard
of
holinesse
:
for
they
make
men
study
mortification
,
and
sanctification
,
2
Cor.
3.
They
purge
.
6.
and
the
beginning
of
the
7th
.
Having
these
promises
,
Let
us
purge
our selves
from
all
filthinesse
of
flesh
,
and
spirit
,
perfect
sanctification
in
the
fear
of
God
.
Having
these
promises
:
So
that
the
promises
as
they
have
a
quickning
,
so
they
have
a
purging
power
;
and
that
upon
sound
reasoning
.
Doth
God
promise
that
he
will
be
my
Father
,
and
I
shall
be
his
son
?
and
doth
he
prcmise
me
life
everlasting
?
and
doth
that
estate
require
purity
?
and
no
unclean
thing
shall
come
there
?
certainly
these
promises
being
apprehended
by
faith
,
as
they
have
a
quickning
power
to
comfort
,
so
they
purge
with
holinesse
.
We
may
not
think
to
carry
our
filthinesse
to
heaven
:
Doth
the
swearer
think
to
carry
his
blasphemies
thither
?
filthy
persons
;
and
liars
are
banished
thence
,
there
is
no
unclean
thing
.
He
that
hath
these
promises
purgeth
himself
,
and
perfecteth
holinesse
in
the
fear
of
God
.
He
that
hath
this
hope
purifieth
himself
,
as
he
is
pure
,
1
Joh.
3.
So
these
promises
affect
,
and
quicken
,
and
purge
.
And
then
the
promises
they
do
settle
the
soul
:
because
they
be
Yea
,
4.
They
quiet
the
soul.
and
Amen
;
they
make
the
soul
quiet
.
If
a
man
believe
an
honest
man
on
his
word
,
he
will
be
quiet
;
if
he
be
not
quiet
he
doth
not
believe
:
so
much
faith
,
so
much
quiet
;
Being
iustified
by
faith
,
we
have
peace
with
God
through
Jesus
Christ
our
Lord
.
So
much
faith
,
so
much
peace
,
Philip.
4.
In
nothing
be
carefull
,
but
let
your
desires
be
known
to
God
in
prayer
,
supplication
,
and
thanksgiving
;
and
when
you
have
done
this
,
The
peace
of
God
which
passeth
all
understanding
,
shall
preserve
your
hearts
and
minds
in
Christ
Jesus
.
So
where
there
is
prayer
,
and
thanksgiving
,
and
doing
of
duty
;
The
peace
of
God
which
passeth
all
understanding
,
will
keep
the
mind
in
Christ
:
and
where
there
is
not
quiet
and
peace
to
preserve
the
heart
&
mind
,
there
is
neglect
of
duty
before
,
not
committing
our selves
to
Gods
promises
to
build
on
them
.
Again
,
where
there
is
a
believing
the
promises
,
there
is
not
only
a
staying
of
the
soul
in
generall
,
but
when
all
things
are
gone
;
when
all
things
5.
A
staying
of
t●…e
soul
when
all
i●…
contrary
.
are
contrary
;
that
is
the
nature
of
faith
in
the
promises
.
Put
the
case
,
that
a
Christian
that
is
of
the
right
stamp
,
have
nothing
in
the
world
to
take
to
,
only
Gods
Word
and
Promises
:
surely
he
knowes
they
are
Yea
,
and
Amen
.
It
is
the
Word
of
God
al-sufficient
,
he
is
Jehovah
:
he
gives
a
being
to
his
Word
,
and
to
all
things
else
,
therefore
he
hath
the
Name
Jehovah
:
therefore
thinks
the
soul
,
Though
I
have
nothing
,
yet
I
have
him
that
is
the
substance
of
all
things
:
all
other
things
are
but
shadowes
;
God
the
Father
,
Son
,
and
Holy
Ghost
,
are
the
substance
that
give
all
things
a
being
,
and
therefore
I
will
cast
my selfe
on
God
:
here
now
is
the
Tryumph
of
faith
,
when
there
is
nothing
else
to
trust
to
:
nay
,
when
all
things
else
are
contrary
,
when
it
is
faith
against
faith
:
and
hope
against
hope
;
when
there
is
such
a
conflict
in
a
man
,
that
he
sees
nothing
but
the
contrary
:
here
faith
will
shut
the
eye
of
sense
,
and
not
look
to
present
things
too
much
:
though
I
see
all
things
contrary
,
though
I
see
rather
signes
of
anger
then
otherwise
,
yet
I
will
hope
,
and
believe
in
God
;
for
this
,
or
that
.
Here
is
the
wisdom
of
a
believing
Christian
that
believes
the
promises
he
will
shut
his
eyes
,
and
not
look
on
the
waves
,
on
the
troubles
,
they
will
carry
him
away
,
and
dazle
him
;
but
he
looks
to
the
constant
love
of
God
in
Christ
,
and
to
the
constant
promises
of
God
:
his
nature
is
constant
,
and
his
truth
is
as
his
nature
:
he
cannot
deny
himself
and
his
own
Word
when
he
hath
made
himself
a
debtor
by
his
promise
,
and
bound
himself
by
his
Word
.
Therefore
in
contraries
say
as
Job
,
Though
he
kill
me
,
yet
will
I
trust
in
him
.
True
faith
when
it
is
in
strength
will
uphold
a
man
when
all
failes
:
nay
,
it
will
hold
a
man
when
all
is
contrary
.
This
our
Saviour
Christ
,
in
whom
all
the
promises
are
Yea
,
and
Amen
,
did
excellently
teach
us
by
his
own
example
:
For
when
all
was
contrary
,
and
our
blessed
Saviour
felt
the
wrath
of
God
,
which
made
him
sweat
drops
of
blood
,
and
made
him
cry
out
,
My
God
,
My
God
,
why
hast
thou
forsaken
me
?
yet
here
faith
wrastled
with
,
My
God
,
my
God
,
still
,
even
under
the
wrath
of
God
.
He
brake
through
the
seeming
wrath
of
God
,
into
the
heart
of
God
.
Faith
hath
a
piercing
eye
,
it
will
strive
through
the
clouds
,
though
they
be
never
so
thick
;
through
all
the
clouds
of
temptation
.
Christ
had
so
piercing
a
faith
,
it
brake
through
all
;
he
saw
a
Fathers
heart
under
an
angry
semblance
.
So
a
Chistian
triumphs
by
faith
in
oppositions
to
faith
:
when
all
is
contrary
to
faith
,
yet
notwithstanding
he
can
say
My
God
still
.
This
is
an
evidence
of
a
strong
faith
in
the
promises
.
Again
,
an
evidence
of
faith
in
the
promises
is
faithfulnesse
in
our selves
,
in
6.
Faithfulnesse
in
our
Promises
to
God
.
our
promises
to
God
:
for
surely
the
soul
that
expects
any
thing
of
God
,
that
he
should
be
faithfull
,
it
studies
to
be
faithful
in
the
Covenant
,
Psal.
25.
All
the
wayes
of
God
are
mercy
,
and
truth
.
All
his
dealings
to
his
Children
are
mercy
,
and
truth
,
to
them
that
keep
his
Covenant
.
For
you
know
,
the
promises
have
conditions
annexed
:
and
where
God
fulfils
his
promise
,
he
gives
grace
to
perform
the
condition
,
to
walk
before
him
,
to
allow
our selves
in
no
sin
:
for
if
we
allow
our selves
in
any
sin
,
we
perform
not
the
Covenant
on
our
part
.
Now
God
will
give
grace
to
perform
the
Covenant
where
he
will
perform
his
own
.
Therefore
those
that
are
unfaithful
in
their
Covenant
,
and
yet
think
God
will
be
faithfull
to
them
,
it
is
presumption
.
When
we
come
to
the
Communion
,
we
think
we
do
God
a
great
deal
of
service
:
but
we
must
consider
we
enter
into
Covenant
with
God
,
as
well
as
he
binds
himself
to
us
.
He
gives
us
Christ
,
&
all
his
blessings
:
he
reacheth
forth
Christ
with
all
in
him
,
if
we
will
receive
him
.
I
but
we
bind
our selves
to
God
,
to
lead
a
new
life
,
and
to
be
thankful
,
and
to
shew
it
in
obedience
.
And
so
in
Baptisme
:
we
do
not
only
receive
in
the
Sacraments
,
but
we
yield
,
we
bind
our selves
to
God
.
And
we
must
be
careful
of
what
we
promise
to
God
,
as
well
as
expect
that
which
he
promiseth
to
us
:
if
we
expect
his
truth
,
we
must
be
faithful
,
and
careful
of
performing
our
Covenants
to
him
.
Oh
but
how
shall
I
do
that
,
saith
the
distressed
soul
?
I
have
no
grace
.
Quest.
God
knowes
that
well
enough
:
therefore
he
that
promiseth
,
he
promiseth
Answ.
God
gives
grace
to
perform
the
Covenant
.
grace
to
perform
the
condition
:
that
is
one
part
of
the
Covenant
,
to
give
grace
to
fulfil
the
Covenant
.
For
he
that
saith
,
If
we
believe
,
and
repent
,
&c.
he
will
give
us
hearts
to
repent
,
if
we
ask
them
:
he
hath
promised
to
circumcise
our
hearts
,
to
give
us
new
hearts
,
and
to
give
us
his
holy
Spirit
if
we
ask
him
.
Why
,
Lord
,
thou
knowest
I
have
no
grace
in
my self
to
fulfil
the
Covenant
:
no
,
but
thou
must
perform
both
parts
;
thou
givest
the
grace
,
and
good
thing
promised
,
and
grace
to
keep
the
Covenant
too
:
therefore
let
none
be
discouraged
.
Many
things
are
required
it
is
true
;
but
the
things
are
promised
that
God
promiseth
the
things
be
requires
.
Promises
,
Legacies
.
are
required
,
if
in
the
use
of
means
we
depend
on
him
by
prayer
.
For
the
promises
are
Legacies
as
well
as
promises
,
what
is
the
difference
between
a
legacy
,
and
a
Covenant
?
A
Covenant
is
with
condition
,
with
stipulation
:
a
Legacie
is
an
absolute
thing
,
when
a
man
gives
a
thing
freely
without
any
condition
.
So
,
though
the
promises
be
propounded
by
way
of
Covenant
,
with
stipulations
to
and
fro
in
the
passages
of
them
,
as
a
Covenant
:
yet
in
regard
of
Gods
gracious
performance
,
to
them
that
depend
upon
him
,
all
the
promises
are
Legacies
.
Therefore
Gods
promises
,
and
Gods
Covenant
they
are
called
a
Testament
,
Covenant
,
a
Testament
.
as
well
as
Promises
.
They
are
called
a
Will.
A
Will
,
shewing
what
God
will
give
us
freely
in
the
use
of
means
,
as
well
as
what
our
duty
is
in
the
Covenant
.
Therefore
our
estate
is
happy
in
Christ
,
if
we
depend
upon
God
in
the
use
of
means
:
He
will
give
us
all
things
that
are
necessary
that
he
hath
promised
;
nay
,
he
will
give
grace
to
fulfill
the
Covenant
,
if
we
beg
it
.
If
a
man
be
carelesse
and
live
in
sinnes
against
the
Covenant
,
he
cannot
perform
the
Covenant
;
and
let
him
not
alledge
this
,
that
he
cannot
:
for
God
will
give
grace
to
them
that
are
careful
to
fulfill
it
.
Let
such
a
man
as
neglects
the
performance
on
his
part
,
expect
no
good
from
God
while
he
is
so
,
let
him
expect
vengeance
:
for
all
the
threatnings
of
God
are
Yea
,
and
Threatnings
of
God
Amen
,
as
well
as
Promises
.
Amen
,
as
well
as
his
Promises
,
to
them
that
live
in
sins
against
conscience
.
Those
that
will
not
expect
grace
to
serve
him
for
the
time
to
come
,
all
the
threatnings
are
Yea
,
and
Amen
;
there
is
no
comfort
for
such
.
I
beseech
you
therefore
consider
,
it
is
a
terrible
thing
to
live
in
a
State
without
God
,
and
without
Christ
;
to
have
no
care
of
the
performance
of
that
that
we
have
bound
our selves
to
God
by
the
Sacrament
,
and
in
our
particular
vowes
:
for
his
threatnings
are
effectual
as
well
as
his
promises
:
In
Zech.
1.
5.
there
he
tells
the
Jewes
of
the
Prophets
that
had
threatened
many
things
:
The
Prophets
are
dead
(
saith
he
)
that
threatned
your
fathers
:
but
for
all
that
,
the
threatnings
lighted
on
them
.
The
Prophets
where
are
they
?
They
were
but
men
,
but
when
they
were
gone
the
threatnings
lighted
on
your
fathers
.
Jeremy
dyed
,
but
the
Captivity
that
he
threatned
it
did
not
dye
;
they
were
carried
captive
70.
years
.
So
we
threaten
the
vengeance
of
God
on
obstinate
sinners
,
that
will
not
come
in
to
the
Gospel
:
we
are
not
Yea
,
and
Amen
,
in
regard
of
our
being
,
we
die
;
but
our
threanings
are
Yea
,
if
they
be
not
reversed
by
repentance
,
the
threatnings
are
Amen
,
as
well
as
the
Promises
.
It
is
an
evidence
therefore
we
do
not
believe
,
if
we
have
not
care
to
make
good
the
Covenant
on
our
part
.
Again
,
another
evidence
of
a
Child
of
the
promises
,
of
a
man
that
believes
7.
Opposition
of
flesh
,
and
fleshly
men
.
the
promises
;
it
is
inward
opposition
of
the
flesh
,
and
hatred
of
fleshly
men
:
for
as
it
is
,
Gal.
4.
The
son
of
the
bond-woman
persecuted
the
son
of
the
free-woman
.
A
true
down-right
Believer
is
a
son
of
the
free-woman
,
a
son
of
promise
;
and
the
flesh
in
us
opposeth
it
,
like
Ishmael
,
like
Job's
wife
,
and
like
Sarah
,
that
laughed
when
the
promise
was
made
;
we
have
an
Ishmael
,
and
a
Sarah
in
us
.
I
,
can
this
Promise
of
life
everlasting
when
I
am
rotten
,
and
this
promise
of
forgivenesse
of
sins
,
and
that
good
will
be
good
to
me
if
I
crack
not
my
conscience
?
if
I
take
this
and
that
course
,
shall
these
promises
be
performed
?
here
is
opposition
.
We
cannot
believe
the
Promises
without
much
opposition
.
So
carnal
men
,
they
mock
and
deride
the
counsel
of
the
poor
,
as
the
Psalmist
Carnal
men
despise
those
that
trust
in
Gods
Promises
.
saith
.
The
children
of
the
promise
that
depend
upon
Gods
mercy
in
Christ
,
they
are
persecuted
by
fleshly
Justitiaries
,
and
they
that
look
to
be
saved
by
themselves
without
a
promise
,
they
will
not
be
beholding
to
God
so
much
:
their
proud
swelling
hearts
rise
against
Christians
that
honour
God
by
trusting
in
his
promises
,
and
will
be
saved
by
promises
.
A
proud
Popish
person
,
his
heart
riseth
against
a
holy
Christian
that
is
a
son
of
the
promise
,
he
scorns
him
:
You
intend
to
be
saved
by
the
righteousnesse
of
another
;
no
,
we
will
not
be
so
much
beholding
to
God
,
we
will
satisfie
for
our selves
:
we
will
merit
heaven
our selves
.
God
shall
not
be
beholding
to
us
to
trust
in
him
,
we
will
bring
somewhat
our selves
,
we
will
buy
it
out
.
Can
these
men
have
humble
hearts
?
Nay
,
can
they
have
any
other
then
malicious
persecuting
hearts
against
humble
,
believing
Christians
,
that
honour
God
by
trusting
in
his
promises
?
You
know
Isaac
was
a
son
of
the
Promise
,
how
was
he
born
?
not
according
to
the
course
of
nature
;
Sarah's
womb
was
dead
.
Christ
was
the
Son
of
the
promise
,
how
was
he
born
?
not
according
to
the
course
of
nature
:
for
his
mother
was
a
Virgin
.
So
a
Christian
is
a
son
of
the
Promise
,
he
is
begotten
where
there
is
nothing
in
the
course
of
nature
likely
,
where
there
is
breeding
for
sin
,
no
works
,
no
righteousnesse
,
then
he
believes
in
Christ
.
Isaac
was
a
notable
type
of
Christ
,
and
a
son
of
promise
,
he
was
begotten
besides
the
course
of
generation
:
so
a
Christian
is
not
begotten
as
a
proud
Justitiary
,
by
works
;
but
he
shewes
himself
therein
to
be
a
true
believer
,
he
is
begotten
against
the
course
of
nature
,
when
he
sees
a
barren
heart
,
and
sees
as
little
disposition
in
his
heart
to
be
a
Christian
,
as
was
in
the
Virgins
womb
for
Christ
to
be
born
.
How
was
the
Promise
made
to
the
Virgin
?
She
could
not
conceive
how
this
should
be
since
she
knew
not
man
.
It
was
replied
again
,
The
Holy
Ghost
shall
overshadow
thee
:
her
heart
closed
with
that
speech
,
and
Christ
was
conceived
then
.
So
the
barren
heart
of
a
Christian
if
it
can
believe
,
his
sins
shall
he
forgiven
,
and
he
shall
have
life
everlasting
,
if
he
can
honour
God
in
believing
,
that
he
will
keep
him
in
life
,
and
death
:
let
the
heart
close
with
these
Promises
,
and
a
Christian
is
begotten
,
he
is
a
son
of
the
promise
.
As
for
the
proud
Justitiary
that
will
have
something
in
himself
to
vaunt
of
,
and
will
persecute
others
that
are
true
Christians
,
he
relies
on
no
promise
.
A
Christian
when
he
sees
nothing
to
rely
on
but
the
promise
,
he
closeth
with
the
promise
,
and
Christ
is
begotten
in
him
at
that
very
instant
.
To
name
no
more
evidences
;
you
see
how
we
may
examine
our selves
whether
we
trust
in
,
and
cast
our selves
upon
the
Promises
of
God
,
or
no
:
if
we
do
,
we
shall
find
them
Yea
,
and
Amen
.
Consider
it
therefore
,
and
be
glad
of
these
Promises
,
and
when
you
have
them
,
go
to
God
in
Christ
for
the
performance
of
them
.
Take
the
counsel
To
go
to
God
in
Christ
to
perform
the
promises
.
of
that
blessed
man
,
that
in
these
latter
times
brought
the
glorious
light
of
Religion
to
light
;
Luther
I
mean
:
(
to
whom
we
are
beholding
for
the
doctrine
of
free
grace
more
then
any
other
Divine
of
later
times
,
)
Go
to
God
in
Christ
in
the
Promises
.
Christ
is
wrapped
up
in
the
Promises
;
the
Promises
are
the
swadling
cloathes
wherein
Christ
is
wrapped
,
as
he
saith
.
We
must
not
think
of
God
out
of
Christ
.
There
is
(
faith
he
)
God
absolute
in
himself
;
so
he
is
a
consuming
fire
:
but
there
is
God
incarnate
;
go
to
God
incarnate
,
to
God
making
good
his
promises
in
Christ
,
incarnate
:
How
to
think
of
Christ
.
go
to
Christ
sucking
his
mothers
breast
,
lying
in
the
manger
,
living
humbly
,
talking
with
a
sinful
woman
,
inviting
sinners
to
come
to
him
,
conversing
with
sinful
creatures
,
altering
,
and
changing
their
natures
,
that
never
refused
any
that
came
to
him
.
Go
not
to
God
absolute
,
he
is
a
consuming
fire
;
go
to
Christ
incarnate
,
God-man
:
go
to
him
abased
,
and
there
is
sweet
converse
for
thy
faith
:
for
All
the
promises
are
made
in
him
Yea
,
and
Amen
.
I
beseech
you
therefore
be
acquainted
with
the
mystery
of
Christ
more
and
more
,
we
have
the
promises
in
him
.
And
you
must
know
besides
,
that
the
Father
,
and
the
Holy
Ghost
,
they
have
a
part
,
a
hand
in
Christs
abasement
:
for
Christ
did
all
by
his
Fathers
appointment
,
and
therefore
it
is
as
much
as
if
the
Father
had
been
abased
:
for
Christ
was
anointed
to
be
so
.
Therefore
think
,
that
God
the
Father
allures
,
and
invites
you
when
Christ
doth
it
,
because
he
is
anointed
to
invite
you
.
Think
,
that
the
Father
is
as
peaceable
as
Christ
was
,
because
Christ
was
so
by
his
Fathers
appointment
,
by
his
anointing
.
See
all
the
three
Persons
,
the
Father
,
Son
,
and
Holy
Ghost
in
Christ
.
See
God
incarnate
making
all
the
Promises
before
,
and
as
the
ground
of
all
that
is
made
good
to
us
.
See
the
wondrous
love
of
God
incarnate
.
And
then
go
,
and
see
Christ
raising
that
flesh
that
he
was
abased
in
:
see
him
ascended
into
heaven
,
and
sitting
in
it
at
the
right
hand
of
God
:
then
think
of
God
in
Christ
glorious
;
think
of
Christ
a
publick
person
,
and
we
all
in
him
.
So
as
Leo
saith
,
Onely
Christ
was
he
that
dyed
,
in
whom
all
dyed
:
he
was
crucified
,
in
whom
all
were
crucified
:
and
he
rose
again
,
in
whom
all
rise
,
he
being
a
publick
person
:
other
particular
men
dyed
,
and
themselves
dyed
onely
.
Let
us
look
upon
God
incarnate
,
and
see
our selves
in
him
,
see
God
in
Christ
,
see
Christ
a
publick
person
:
for
therefore
the
second
Person
took
the
man-hood
,
that
he
might
be
a
publick
person
.
Christ
took
not
our
persons
,
but
our
nature
;
that
our
nature
being
knit
to
the
second
Person
,
he
might
be
a
publick
Person
:
as
Adam
was
a
publick
man
for
all
mankind
.
Therefore
think
of
all
the
Promises
in
Christ
as
God-man
,
that
he
was
the
man
Christ
,
made
man
for
us
.
This
is
wondrous
comfortable
,
let
us
solace
our selves
with
it
.
Take
away
Christ
,
and
the
promises
in
Christ
,
and
what
is
there
in
the
All
in
the
world
nothing
without
Christ
.
world
?
nothing
but
Idolatry
,
and
Superstition
,
staggering
,
and
wavering
,
and
darknesse
,
and
blindnesse
,
and
Popery
,
and
divellishnesse
.
Who
reigns
in
the
world
but
the
Devil
,
and
Antichrist
;
Heathenism
,
and
Paganisme
,
and
all
filthinesse
?
Take
away
Christ
,
the
sound
knowledge
of
Christ
incarnate
,
and
the
sound
knowledge
of
the
Promises
,
the
clear
settled
promises
in
Christ
;
and
what
is
the
life
of
man
,
but
a
horrible
confusion
,
even
a
hell
upon
earth
?
Where
Christ
is
not
known
,
what
are
the
lives
of
men
,
the
utmost
quintessence
of
them
,
but
onely
projecting
for
an
estate
here
in
this
world
,
and
then
to
slip
into
hell
?
To
live
a
Civil
life
,
as
morality
perhaps
may
fit
a
man
for
that
,
and
then
to
be
cast
into
hell
.
Out
of
Christ
there
is
no
salvation
,
no
certain
comfort
,
no
life
,
no
light
,
nothing
to
be
reckoned
on
out
of
Christ
,
and
the
promises
in
Christ
.
Therefore
let
us
love
them
,
and
build
on
them
,
and
make
much
of
the
truth
we
have
,
and
get
into
Christ
;
for
All
the
Promises
in
him
are
Yea
,
and
Amen
.
God
hath
no
commerce
with
us
immediately
,
but
by
Christ
the
Mediatour
,
through
whom
he
looks
on
us
,
and
in
whom
he
conveyes
all
good
to
us
.
The
Scripture
is
termed
a
Paradise
;
it
is
like
a
Paradise
,
wherein
we
have
the
streams
of
the
water
of
life
,
and
the
tree
of
life
,
Jesus
Christ
:
and
wherein
we
have
the
Promises
of
life
.
And
there
is
no
Angel
to
keep
the
door
,
or
gate
,
or
entrance
of
this
Paradise
;
but
rather
we
are
allured
to
come
to
it
to
refresh
our selves
.
There
is
God
himself
walking
,
there
is
Christ
himself
the
tree
of
life
.
Therefore
we
should
make
the
Scriptures
wondrous
familiar
to
us
,
especially
single
out
the
Promises
,
make
use
of
them
:
learn
what
it
is
to
live
by
faith
in
the
Promises
:
for
All
the
Promises
in
Jesus
Christ
,
in
him
are
Yea
,
and
in
him
Amen
.
To
the
Glory
of
God
by
us
.
The
end
of
all
this
,
that
God
will
engage
himself
by
promises
;
that
he
will
stablish
these
promises
so
sure
in
Christ
Jesus
the
Mediatour
,
God
,
and
man
;
that
he
will
make
them
Yea
,
and
Amen
in
him
,
it
is
for
his
own
glory
:
And
to
the
glory
of
God
by
us
Ministers
;
for
we
preach
these
promises
to
the
people
,
and
people
believe
them
,
and
they
believing
give
glory
to
God
.
Gods
glory
is
manifested
in
the
Gospel
,
especially
when
it
is
believed
in
the
Observ.
Gods
glory
manifested
in
the
Gospel
.
Promises
.
What
wondrous
glory
hath
God
in
the
promises
in
Christ
?
More
a
great
deal
then
in
the
Creation
.
In
the
Creation
man
was
made
according
to
Gods
Image
.
Now
in
the
Gospel
we
are
created
according
More
then
in
the
Creation
.
to
Jesus
Christ
God
man
.
There
God
added
light
to
light
,
comfort
to
comfort
:
he
made
man
good
,
and
would
have
continued
him
good
:
but
here
is
the
glory
of
his
mercy
and
goodnesse
in
Christ
:
here
he
doth
good
to
sinners
,
he
raiseth
a
sinner
to
mercy
;
he
doth
not
adde
light
to
light
,
but
he
brings
light
out
of
darknesse
.
In
the
Gospel
,
mercy
strives
with
misery
,
and
strives
with
sin
,
and
overcomes
all
our
ills
:
it
is
Gods
will
in
the
Gospel
to
do
good
to
sinners
;
mercy
is
added
to
sinful
men
,
contrary
against
contrary
:
Gods
goodnesse
triumphing
over
the
misery
of
man
.
The
righteousnesse
that
Adam
had
,
it
was
the
righteousnesse
of
a
creature
,
of
a
man
:
but
the
obedience
we
have
in
Christ
,
it
is
the
obedience
of
Our
estate
in
Christ
better
then
Adam's
.
God-man
:
therefore
that
being
imputed
to
us
,
it
is
a
more
exquisite
righteousnesse
;
it
brings
us
to
God
,
and
intitles
us
to
heaven
,
it
is
infinitely
more
then
Adam's
was
,
God
manifests
greater
glory
then
in
the
Creation
:
there
is
greater
love
,
and
greater
mercy
,
and
greater
goodnesse
manifested
in
the
Gospel
,
then
to
Adam
in
innocency
.
Our
estate
in
Christ
is
more
perfect
;
his
estate
was
not
Yea
,
and
Amen
,
for
it
was
yea
to
day
,
and
nay
to
morrow
,
he
stood
but
a
while
:
but
in
Christ
the
Promises
are
Yea
,
and
Amen
.
He
had
no
promise
,
we
have
;
our
estate
by
promises
in
Christ
is
better
then
ever
Adam's
was
,
as
we
are
in
a
better
root
then
he
.
For
he
was
not
in
Christ
the
Mediatour
:
we
by
faith
are
united
to
Christ
Mediatour
;
and
by
vertue
of
the
promise
,
God
where
he
begins
,
he
will
make
an
end
;
where
he
is
Alpha
,
he
will
be
Omega
.
What
a
glory
is
this
to
God
,
that
he
can
repair
man
to
a
better
estate
then
ever
he
had
at
the
first
:
as
Gods
mending
is
ever
for
the
better
.
The
state
of
grace
and
glory
is
better
then
ever
the
state
of
nature
was
;
spiritual
is
better
then
natural
.
Therefore
it
is
much
for
the
glory
of
the
wisdome
of
God
,
that
he
can
in
Christ
reconcile
justice
,
and
mercy
,
and
shew
more
mercy
then
ever
he
did
in
making
man
out
of
the
dust
of
the
earth
,
and
all
is
to
the
glory
of
God
.
These
attributes
especially
are
glorious
in
the
promises
in
Christ
.
His
Justice
is
glorious
in
punishing
sin
in
Christ
:
there
sin
is
odious
in
Glory
of
Gods
Justice
.
the
punishing
of
Christ
God-man
:
if
we
speak
of
justice
,
there
is
justice
.
If
of
Mercy
,
to
put
it
upon
our
surety
,
for
God
to
give
his
Son
for
us
;
His
Mercy
.
there
is
transcendent
mercy
,
and
transcendent
justice
in
the
punishing
of
our
sin
,
how
could
it
be
punished
greater
?
And
then
the
glory
of
his
Wisdom
,
to
bring
these
together
(
infinite
mercy
,
Wisdome
.
and
infinite
justice
)
in
Christ
.
Infinite
Power
,
for
God
to
become
man
,
and
without
sin
,
to
be
so
farre
abased
;
a
humble
omnipotency
,
to
descend
so
low
,
that
God
could
be
mortal
,
Power
.
and
then
to
raise
himself
again
.
And
then
the
glory
of
his
Truth
,
that
whatsoever
was
promised
to
Abraham
,
Truth
.
to
David
,
to
the
Prophets
,
all
was
performed
in
Christ
,
all
the
Types
:
here
is
glory
by
Christ
,
of
Mercy
,
Justice
,
Wisdome
,
Truth
:
for
all
are
Yea
,
and
Amen
in
Christ
.
Therefore
he
may
well
say
,
all
this
is
To
the
glory
of
God
.
Therefore
consider
how
the
glory
of
God
shines
in
the
face
of
Jesus
To
see
Gods
Attributes
in
Christ
.
Christ
,
as
the
Apostle
saith
.
If
you
would
see
God
,
see
him
shining
in
the
face
of
Jesus
Christ
:
see
his
Mercy
shining
in
Christ
,
and
his
Justice
in
the
punishing
our
sin
in
Christ
:
see
his
Truth
,
his
Power
,
his
Wisdome
,
shineing
in
Christ
,
and
shining
more
then
in
the
Creation
,
or
in
any
thing
in
the
world
besides
.
Can
you
honour
God
more
then
in
believing
the
Gospel
?
Can
you
To
honour
God
by
believing
the
Gospel
.
dishonour
him
more
,
then
to
call
his
truth
into
question
,
that
is
Yea
,
and
Amen
?
If
you
believe
the
Gospel
,
you
set
to
your
seal
that
God
is
true
,
1
Joh.
3.
What
an
honour
is
this
,
that
God
will
be
honoured
by
you
?
in
setting
to
your
seal
that
he
is
true
,
you
give
him
the
glory
of
all
his
attributes
.
In
not
believing
,
what
a
dishonour
do
you
do
to
God
?
you
deny
his
Mercy
,
his
Wisdome
,
his
Justice
,
his
Truth
,
you
deny
all
his
attributes
,
you
make
God
a
liar
:
what
a
horrible
sin
is
unbelief
?
Therefore
fortifie
your
faith
.
The
Devil
layeth
siege
to
our
faith
above
all
other
things
,
if
he
can
shake
that
,
he
shakes
all
:
for
holy
life
goes
when
faith
goes
.
Who
will
love
God
,
or
obey
God
,
when
he
knowes
not
whether
he
be
his
God
,
or
no
?
Let
faith
flourish
,
and
it
will
quicken
life
in
the
heart
.
Let
the
promises
grow
in
the
heart
,
and
the
Word
be
graffed
in
the
heart
,
and
all
will
flourish
in
a
Christians
life
,
all
will
come
off
clearly
and
freely
:
obedience
will
be
chearful
,
and
free
,
when
we
see
God
reconciled
in
Christ
.
Then
love
will
be
full
of
devices
,
when
I
see
Gods
love
to
me
,
what
shall
I
do
to
shew
love
again
,
to
shew
thanks
to
God
?
where
is
there
any
that
for
Cods
sake
I
may
do
good
unto
?
How
shall
I
maintain
the
truth
,
and
resist
all
opposers
of
the
truth
?
Can
I
do
too
much
for
him
,
that
hath
done
so
much
for
me
?
Love
quickens
.
The
Devil
knowes
,
if
he
can
shake
faith
,
he
shakes
all
.
Let
us
fortifie
faith
,
and
we
glorifie
God
more
then
by
any
thing
else
.
He
is
glorious
in
the
Gospel
,
and
how
shall
he
be
so
by
us
,
except
we
set
our
hearts
to
believe
him
?
Therefore
let
us
seal
Gods
truth
by
our
faith
,
and
set
to
our
seales
that
God
is
true
.
God
vouchsafes
to
be
honoured
by
weak
sinful
men
believing
of
him
:
and
that
faith
that
honours
him
,
he
will
be
sure
to
honour
.
By
us
.
By
us
Ministers
.
How
?
When
the
Gospel
is
preached
,
God
is
carried
in
triumph
,
as
it
were
,
and
his
banner
is
set
up
,
and
the
Promises
displayed
,
Glory
of
God
by
the
Ministery
.
and
sinners
called
unto
him
:
and
God
is
glorified
by
the
discovery
of
these
things
,
and
faith
is
wrought
in
people
to
whom
they
are
discovered
;
and
they
glorifie
God
when
they
believe
,
they
blesse
God
that
ever
they
heard
these
tydings
:
so
every
way
God
is
glorified
.
The
Ministers
they
open
as
it
were
the
box
of
sweet
oyntment
,
that
the
savour
of
it
may
be
in
the
Church
,
and
spread
far
.
They
lay
open
the
tapestry
,
the
rich
treasures
of
Gods
mercies
:
they
dig
deep
,
and
find
out
the
treasure
.
Therefore
these
Promises
in
Scripture
being
so
made
,
and
performed
in
Christ
,
they
tend
to
Gods
glory
,
but
by
us
,
by
our
Ministery
.
God
,
to
knit
man
and
man
together
,
will
convey
the
good
he
means
to
convey
by
the
despised
Ministery
.
The
enemies
therefore
of
the
Ministery
of
the
Gospel
,
what
are
they
?
here
is
a
double
prejudice
against
them
:
they
are
enemies
of
the
glory
of
God
,
and
of
the
comfort
of
Gods
people
,
for
they
glorifie
God
in
the
sense
of
his
mercy
:
when
it
is
unfolded
to
them
,
God
gets
glory
,
and
they
comfort
.
What
do
we
think
then
of
Popish
spirits
,
that
feed
the
people
only
with
dead
and
dull
ceremonies
?
but
let
them
go
.
I
go
on
to
the
next
Verse
,
having
dwelt
somewhat
long
on
this
.
VERSE
XXI
.
Now
he
that
stablisheth
us
with
you
in
Christ
is
God
,
who
hath
anointed
us
,
&c.
AS
the
riches
of
a
Christian
consisteth
in
the
promises
of
God
,
which
(
as
we
have
heard
)
in
Christ
are
all
Yea
,
and
Amen
:
so
unlesse
he
be
stablished
and
built
upon
this
strength
,
all
is
nothing
.
What
if
a
man
stand
on
a
rock
,
if
he
be
not
built
on
it
?
what
if
the
foundation
be
never
so
strong
,
if
he
be
not
stablished
thereon
?
It
is
not
sufficient
that
the
Promises
be
stablished
,
but
we
must
be
stablished
upon
them
.
The
Promises
of
God
are
indeed
Yea
,
and
Amen
,
(
might
the
soul
say
)
but
what
is
that
to
me
?
Therefore
the
Apostle
addeth
,
He
that
gives
the
Promises
,
will
stablish
us
upon
the
promises
.
Now
he
which
stablisheth
us
with
you
in
Christ
,
is
God
.
The
first
thing
that
I
will
observe
(
before
we
come
to
the
particular
handling
of
the
words
)
shall
be
onely
this
in
the
general
,
from
the
connexion
and
knitting
together
of
this
Verse
with
the
former
,
viz.
That
there
must
be
a
double
Amen
.
Observ.
A
double
Amen
.
There
is
an
Amen
in
the
Promises
,
they
are
in
themselves
true
;
there
must
be
an
Amen
likewise
in
us
:
we
must
say
Amen
to
them
,
that
is
,
we
1.
In
Gods
Promises
.
must
be
stablished
upon
them
.
There
must
be
an
Echo
in
a
Christians
heart
unto
God
;
that
as
God
saith
,
These
and
these
things
I
promise
,
and
they
are
all
Amen
:
so
the
soul
by
faith
must
Echo
again
,
These
things
are
2.
In
our
Faith
.
for
me
,
I
believe
them
.
For
(
as
we
say
in
the
Schooles
to
good
purpose
)
there
is
a
double
certainty
,
a
double
firmnesse
:
a
certainty
of
the
Object
,
and
a
certainty
of
the
Subject
:
there
is
a
firmnesse
of
the
Promises
in
Jesus
Christ
;
and
there
must
be
a
firmnesse
in
us
upon
those
Promises
.
It
is
no
matter
what
the
certainty
of
the
thing
be
that
we
are
to
build
upon
,
if
there
be
not
a
certainty
in
the
person
,
if
there
be
not
a
building
on
that
thing
:
God
shall
lose
the
glory
of
his
truth
,
and
we
the
comfort
,
unlesse
we
be
certain
,
as
well
as
the
promises
are
certain
.
It
is
no
matter
what
the
garment
be
,
if
it
be
not
put
on
:
It
is
no
matter
(
as
I
said
before
)
how
firm
the
rock
be
,
if
we
plant
not
our selves
upon
it
:
and
therefore
besides
the
writing
of
Gods
Word
on
Tables
,
unlesse
he
write
it
likewise
in
our
hearts
,
unlesse
our
hearts
be
stablished
on
that
truth
that
in
it self
is
certain
,
that
it
may
be
certain
to
us
,
all
is
to
no
purpose
.
You
see
therefore
the
absolute
necessity
of
the
application
of
the
soul
Necessity
of
application
.
unto
those
truths
which
are
certain
and
sure
in
themselves
:
there
must
be
a
stablishing
of
us
,
as
well
as
a
stablishing
of
the
promises
.
There
is
a
necessity
of
the
application
of
the
promises
to
our selves
,
that
they
be
true
to
us
.
Christ
is
a
garment
,
we
must
put
him
on
then
:
he
is
the
robes
that
we
appear
glorious
before
God
in
;
but
we
must
put
him
on
by
faith
.
Christ
is
the
food
of
life
,
he
is
so
indeed
,
but
then
he
must
be
digested
.
Meat
,
except
it
be
applyed
,
except
the
stomach
work
nourishment
out
of
it
by
application
,
and
so
digest
it
to
all
the
parts
,
the
body
hath
not
nourishment
from
it
.
Christ
is
the
foundation
of
his
Church
:
I
but
there
must
be
application
;
we
as
living
stones
must
be
built
on
him
.
Let
the
foundation
be
never
so
strong
,
if
the
stones
be
not
laid
on
the
foundation
,
the
stones
cannot
stand
.
Though
Christ
be
the
Spouse
of
the
Church
,
and
be
never
so
rich
,
there
must
be
application
,
and
consent
;
we
must
strike
up
the
bargain
and
match
between
Christ
and
us
.
There
must
be
our
consent
to
tie
our selves
to
him
,
to
give
up
our selves
to
him
.
So
look
to
all
the
comfortable
relations
that
our
blessed
Saviour
hath
taken
upon
him
in
the
book
of
God
,
they
all
enforce
application
.
The
ground
(
I
say
)
is
this
,
that
though
there
be
never
so
much
certainty
in
the
thing
,
yet
if
there
be
not
a
certainty
in
the
person
to
found
application
upon
;
all
is
to
no
purpose
.
These
two
therefore
must
go
together
,
and
they
are
sweet
relatives
,
promises
on
Gods
part
,
and
faith
on
our
part
.
The
Promises
,
and
Christ
,
are
nothing
without
faith
.
For
there
must
be
a
touch
to
draw
vertue
.
If
faith
have
never
so
little
touch
of
Christ
,
it
will
draw
vertue
:
but
there
must
be
a
touch
,
there
must
be
application
.
Christ
is
nothing
without
faith
,
and
faith
is
nothing
without
Christ
,
and
the
Promises
.
For
what
is
the
difference
between
faith
,
and
presumption
?
presumption
is
an
empty
,
groundlesse
,
fruitlesse
conceit
:
faith
builds
on
the
Promises
Difference
between
faith
,
and
presumption
.
of
the
Word
,
we
can
alledge
the
Promise
.
It
is
nothing
for
a
mad
man
to
assume
himself
to
be
King
of
another
Countrey
;
why
?
he
hath
no
promise
.
He
that
made
account
that
all
the
ships
that
came
to
the
Haven
were
his
,
it
was
but
a
frantick
part
of
him
,
and
so
he
was
accounted
:
So
a
man
that
thinks
his
estate
is
good
,
and
builds
not
himself
upon
the
promise
,
that
hath
no
ground
for
it
out
of
Gods
Word
,
it
is
but
a
presumptuous
frantick
conceit
.
The
promises
are
nothing
without
faith
,
and
faith
is
nothing
without
the
promises
.
There
must
be
application
.
This
I
thought
good
to
observe
first
in
the
general
.
To
come
now
more
particularly
to
the
words
themselves
.
He
that
stablisheth
us
with
you
,
&c.
In
the
words
you
have
first
,
A
gracious
Act
of
building
,
or
stablishing
.
Secondly
,
The
Basis
,
the
foundation
of
that
stablishing
,
or
building
;
and
that
is
Christ
.
Thirdly
,
the
Authour
of
this
stablishing
;
God
.
Lastly
,
the
persons
,
who
are
built
and
stablished
on
that
foundation
;
with
you
.
He
that
stablisheth
us
with
you
in
Christ
,
is
God
.
The
first
thing
is
the
Act
,
Stablishing
.
The
point
is
this
;
first
,
That
Stablishing
,
settling
grace
is
necessary
.
Observ.
Stablishing
grace
necessary
.
It
is
necessary
that
there
be
a
stablishing
,
confirming
grace
.
It
is
not
sufficient
that
we
be
brought
out
of
the
Kingdome
of
Satan
;
for
when
we
are
gotten
out
of
his
hands
and
strength
,
he
pursues
us
with
continual
malice
;
therefore
there
must
be
the
same
power
to
stablish
us
still
in
grace
,
that
first
brought
us
into
the
state
of
grace
:
For
as
Providence
is
a
continuall
creation
,
so
stablishing
grace
is
the
continuance
of
the
new
creature
:
the
same
grace
that
sets
us
in
the
state
of
the
new
creation
in
Christ
;
the
same
stablisheth
us
.
Stablishing
grace
is
necessary
:
It
is
necessary
many
wayes
.
Man
of
himself
is
an
unstable
creature
;
take
him
at
the
best
,
but
a
creature
.
God
found
no
stability
in
the
Angels
;
take
the
best
of
creatures
,
even
as
creatures
they
are
unstable
.
For
God
will
have
a
creature
as
a
creature
to
be
a
dependant
thing
upon
the
Creator
,
who
is
a
being
of
himself
Jehovah
.
There
is
no
stability
in
any
creature
.
Man
in
his
best
estate
was
an
unstable
creature
.
Since
,
we
are
very
unstable
,
ready
to
be
carried
away
in
our
judgment
to
the
wind
of
any
false
doctrine
;
ready
to
be
blown
over
with
every
little
temptation
.
Nay
,
now
in
the
state
of
grace
,
in
our selves
we
are
very
unstable
,
ready
to
fly
off
presently
;
and
therefore
we
have
need
to
be
established
of
God
.
It
is
necessary
in
regard
of
the
indisposition
of
our
nature
to
supernatural
truths
:
we
are
an
unprepared
subject
for
them
in
our selves
.
The
Law
Reason
1.
In
regard
of
our
indisposition
.
indeed
we
have
some
principles
of
it
;
but
of
the
Gospel
there
are
in
us
no
seeds
at
all
of
it
:
and
that
is
the
reason
there
are
so
many
Heresies
against
the
Gospel
,
there
are
none
against
the
Law
:
And
therefore
Divine
truths
being
contrary
to
our
disposition
,
as
there
must
be
a
supernatural
beginner
,
so
there
must
be
a
supernatural
strengthener
;
he
that
is
Alpha
,
must
be
Omega
:
As
there
must
be
a
mighty
subduing
of
the
heart
to
be
a
vessel
to
receive
these
truths
,
an
Almighty
power
to
lay
the
soul
on
this
foundation
;
(
because
of
the
contrariety
of
the
truth
to
the
natural
heart
of
man
,
)
so
there
is
need
of
no
lesse
then
of
a
Divine
and
supernatural
stablishing
.
Our
natures
are
very
inconstant
,
and
unsettled
,
and
wayward
:
take
us
at
the
best
,
before
the
fall
,
you
see
how
soon
we
fell
,
being
left
to
our selves
,
and
having
no
stablishing
grace
:
Much
more
now
since
the
fall
,
is
there
a
nenecessity
of
Divine
stablishing
:
when
we
come
to
know
the
truth
,
we
are
subject
to
fall
away
;
like
little
children
,
that
are
ready
to
sink
,
if
they
be
not
upheld
by
their
parents
,
or
nurse
:
God
must
uphold
and
propus
,
and
shore
us
up
,
we
presently
sink
else
.
Moses
was
but
in
the
Mount
a
while
,
and
we
see
how
soon
the
Israelites
fell
to
Idolatry
.
Paul
did
but
leave
the
Galatians
a
little
,
and
they
were
removed
presently
from
Christ
to
false
Teachers
.
The
nature
of
man
is
wonderful
unstable
,
very
loose
and
unsettled
:
Divine
truths
are
supernatural
;
we
have
need
of
stablishing
therefore
.
Again
,
stablishing
grace
is
necessary
,
in
regard
of
those
oppositions
that
2.
In
regard
of
oppositions
.
are
made
against
us
after
once
we
be
in
Christ
:
For
with
what
malice
doth
Satan
pursue
a
Christian
,
when
he
is
once
taken
out
of
his
Kingdom
?
And
the
world
runs
a
clean
contrary
Byas
in
the
several
examples
thereof
:
How
many
scandals
do
there
arise
daily
even
in
the
very
Church
it self
?
How
many
things
are
in
our
natural
disposition
joyning
with
them
?
all
which
will
make
a
man
fly
off
,
and
unsettle
him
,
if
he
be
not
stablished
in
grace
.
And
indeed
,
what
is
the
difference
between
one
Christian
and
another
Difference
between
true
Christians
and
others
.
that
lives
in
the
bosome
of
the
Church
?
between
a
temporizer
,
and
another
?
The
difference
is
but
in
their
radication
,
in
their
stablishing
:
for
all
have
the
general
knowledge
of
the
truth
;
but
here
is
the
difference
,
the
true
Christian
is
radicated
,
and
rooted
in
the
truth
;
a
false
Christian
is
not
,
and
thereupon
when
temptations
come
either
from
within
,
from
conscience
:
or
from
without
,
from
Satan
,
and
the
world
;
he
falls
away
,
because
he
is
not
rooted
:
but
the
other
holds
on
,
because
he
is
established
.
And
the
best
of
us
all
have
need
of
stablishing
:
for
there
be
degrees
of
Degrees
of
faith
.
truths
,
degrees
of
faith
,
in
all
the
parts
of
faith
:
there
is
conjecture
,
a
certain
suspicious
knowledge
:
and
there
is
opinion
,
which
is
with
fear
of
the
contrary
:
and
there
is
knowledge
;
and
there
is
faith
,
which
is
founded
upon
the
Authority
of
the
speaker
.
And
yet
this
faith
,
though
it
be
founded
upon
the
Word
of
God
,
it
may
receive
further
and
further
strength
in
all
the
parts
of
it
:
In
assent
there
may
be
a
higher
degree
,
in
affiance
there
may
be
a
higher
degree
,
&c.
And
therefore
the
best
of
us
all
have
need
of
strengthening
.
But
where
shall
we
have
it
?
Christ
is
the
Basis
,
the
foundation
of
all
our
stability
:
Now
in
the
Covenant
of
grace
,
we
are
stablished
in
him
,
not
in
our selves
.
The
Point
is
this
,
That
Christ
is
the
ground
of
our
firmnesse
.
Observ.
Christ
the
foundation
of
our
stability
.
As
all
the
Promises
are
made
to
us
in
Christ
in
regard
of
the
execution
,
so
God
he
brings
us
to
Christ
;
all
is
conferred
to
us
in
Christ
:
as
the
Promises
are
made
,
so
they
are
executed
.
God
stablisheth
us
in
Christ
,
he
drawes
us
to
Christ
.
None
come
to
me
,
but
God
the
Father
drawes
.
Therefore
God
doth
reveal
Christ
to
us
in
our
conversion
,
and
our
stablishing
is
in
him
.
Therefore
our
salvation
is
so
certain
,
because
it
is
laid
upon
one
that
is
so
certain
in
himself
,
Christ
Jesus
.
And
happy
it
is
,
that
we
are
stablished
in
him
that
loves
us
so
well
,
that
is
both
a
low
high
Priest
,
that
will
pity
us
;
and
a
great
high
Priest
,
equall
with
God
,
able
to
do
all
things
to
God
for
us
,
and
between
God
and
us
.
Adam
(
we
know
)
had
his
strength
in
his
own
keeping
,
and
being
left
to
himself
,
we
see
what
became
of
him
.
The
Angels
had
their
strength
in
their
own
keeping
,
and
we
know
how
soon
they
fell
:
But
since
the
fall
,
we
are
founded
and
bottomed
upon
a
surer
foundation
;
now
we
stand
not
by
our
own
strength
,
but
we
are
established
in
Jesus
Christ
:
we
are
surer
then
the
Angels
were
before
they
fell
,
surer
then
Adam
was
in
Paradise
:
for
now
we
arestablished
in
Christ
the
Mediatour
,
God
and
man
:
and
because
we
could
not
keep
our
stability
in
our selves
,
we
are
stablished
in
him
that
wrought
it
for
us
,
and
that
possesseth
it
for
us
in
heaven
,
and
that
keeps
it
for
us
:
and
as
it
is
laid
up
and
kept
for
us
,
so
we
are
kept
for
it
;
You
are
kept
by
the
power
of
God
to
salvation
,
1
Pet.
1.
And
therefore
as
there
be
many
differences
which
advance
the
state
of
grace
above
the
state
of
nature
;
so
this
is
one
,
that
our
state
in
grace
is
more
stable
and
firm
,
as
being
stablished
upon
a
better
ground
,
even
upon
Jesus
Christ
the
second
Adam
.
God
never
mends
,
but
he
mends
for
the
better
:
and
he
never
restores
,
but
he
restores
for
the
better
:
the
new
heaven
and
the
new
earth
shall
be
better
then
the
first
,
so
the
new
creature
,
the
new
Adam
is
more
glorious
then
the
first
:
and
as
that
which
we
recover
in
Christ
is
more
and
better
then
that
we
lost
in
Adam
,
so
the
certainty
and
security
of
our
estate
in
grace
,
is
far
beyond
the
other
,
this
being
stablished
in
Christ
.
But
what
in
us
is
stablished
in
Christ
?
and
in
Christ
how
considered
?
First
of
all
,
our
Judgment
,
that
is
stablished
in
Evangelical
truths
,
concerning
the
Natures
and
the
Offices
of
Christ
,
concerning
the
priviledges
that
1.
Our
Judgment
stablished
in
Christ
.
we
have
by
him
;
and
this
is
the
ground
of
all
other
stablishment
:
we
cannot
firmly
cleave
to
that
with
our
Will
and
affections
,
which
we
do
not
clearly
apprehend
with
our
understandings
.
When
we
have
a
clear
and
judicious
apprehension
of
things
,
then
followes
a
firm
affection
to
them
:
the
adhering
and
cleaving
of
the
will
and
affections
,
it
comes
from
the
discerning
of
the
understanding
:
and
therefore
as
we
say
of
the
first
concoction
,
if
that
be
naught
,
all
is
naught
;
and
if
that
be
good
and
sound
,
it
makes
way
for
all
concoctions
after
:
so
if
things
be
well
digested
in
the
Judgment
,
if
there
be
a
sound
illumination
and
apprehension
of
Divine
truths
,
it
makes
way
for
a
constant
and
firm
adhesion
:
therefore
the
first
stablishing
is
of
our
Judgments
.
Secondly
,
as
our
Judgments
,
so
our
Wills
are
stablished
in
cleaving
unto
Christ
,
making
choyce
of
him
above
all
things
in
the
world
;
that
as
he
2.
Our
Will.
became
man
to
sue
unto
us
for
our
love
,
and
to
become
our
Husband
:
so
we
then
marry
him
,
when
upon
judging
what
an
excellent
person
he
is
,
and
how
fit
for
us
,
we
choose
him
,
and
cleave
unto
him
constantly
without
all
separation
,
for
better
,
for
worse
,
in
our
joy
,
in
our
love
,
and
delight
:
for
indeed
,
he
is
the
only
excellent
object
,
and
most
fittest
for
our
affections
to
be
placed
on
:
whatsoever
other
things
besides
we
place
our
affections
on
too
much
,
they
make
us
worse
then
our selves
;
onely
he
can
advance
us
to
a
better
estate
then
we
are
in
,
that
can
raise
us
higher
.
In
a
word
,
the
whole
soul
,
judgment
,
will
,
and
affections
,
and
all
the
inward
man
(
for
so
the
Apostle
takes
it
in
that
latitude
,
Ephes.
3.
16.
)
is
3.
Our
affections
.
stablished
in
Christ
,
and
this
carries
the
outward
man
with
it
.
We
are
stablished
in
Jesus
Christ
,
not
in
our selves
.
Now
when
we
are
stablished
in
Christ
,
whatsoever
Christ
hath
,
or
is
,
is
ours
.
It
is
a
most
excellent
condition
to
be
in
Christ
,
and
to
be
stablished
in
him
:
for
to
be
established
in
Christ
,
is
to
be
in
a
firm
estate
,
in
an
everlasting
estate
;
once
Christs
,
and
for
ever
his
:
it
is
a
glorious
state
,
for
he
hath
conquered
over
all
enemies
whatsoever
,
and
his
conquest
is
ours
.
Well
then
,
we
see
the
foundation
of
the
Church
,
and
of
every
particular
Christian
(
Christ
Jesus
;
)
whence
comes
the
stability
and
firmnesse
of
the
Church
,
that
the
gates
of
Hell
shall
not
prevail
against
it
?
It
is
built
upon
the
rock
,
upon
Christ
.
So
all
the
stablishing
that
a
Christian
hath
,
it
is
from
this
rock
,
his
being
built
upon
Jesus
Christ
:
If
we
were
built
upon
man
,
we
could
not
stand
:
if
we
were
built
upon
Angels
,
we
could
not
stand
:
if
we
were
built
upon
any
thing
in
the
world
we
could
not
stand
;
but
being
built
upon
Jesus
Christ
,
(
who
is
all
in
all
to
a
soul
that
is
stablished
in
him
)
there
must
needs
be
an
everlasting
stablishing
.
It
is
a
fond
Objection
of
some
,
and
unlearned
,
against
the
principles
of
A
Christians
stability
more
then
Adam's
,
or
Angels
.
Divine
truth
,
that
we
may
fall
as
well
as
Adam
in
Paradise
,
as
well
as
the
Angels
in
heaven
:
As
if
there
were
not
a
wide
and
broad
difference
between
the
state
of
grace
,
and
the
state
of
nature
.
A
Christian
hath
more
strength
then
the
Angels
in
heaven
,
or
then
Adam
in
Paradise
ever
had
:
he
hath
a
more
firm
consistence
,
because
he
stands
by
grace
;
By
grace
we
stand
,
as
the
Apostle
saith
.
A
Christian
hath
promises
of
perseverance
,
Adam
and
the
Angels
had
none
:
and
therefore
to
fetch
a
reason
of
falling
away
from
grace
,
from
the
proportion
we
have
to
that
condition
,
is
a
meer
Sophisme
,
not
rightly
discerning
the
disparity
.
It
is
not
alike
with
the
Angels
and
Adam
,
and
us
,
for
we
stand
by
grace
,
out
of
our selves
,
being
stablished
in
another
.
We
have
not
onely
a
promise
of
happinesse
as
the
Angels
and
Adam
had
happinesse
and
a
blessed
estate
,
but
they
had
no
promise
to
stand
,
and
be
confirmed
.
A
poor
weak
Christian
hath
a
promise
to
be
stablished
,
and
confirmed
.
Therefore
those
proud
Sectaries
that
are
between
us
and
the
Papists
,
and
joyn
rather
with
them
then
us
,
that
trouble
the
Church
so
much
,
they
make
an
idle
objection
concerning
falling
away
from
grace
,
to
say
,
Did
not
Adam
fall
away
?
What
is
that
to
the
purpose
?
was
Adam
under
the
same
Covenant
as
we
are
now
in
Christ
?
Is
there
not
a
new
promise
made
to
us
in
Christ
better
then
ever
Adam
could
attain
to
.
Besides
,
we
are
founded
upon
a
better
Adam
,
upon
the
second
Adam
,
God-man
:
we
have
not
onely
a
better
foundation
,
but
better
promises
,
that
Adam
,
and
the
Angels
themselves
wanted
.
And
therefore
the
Covenant
of
grace
is
said
to
be
an
everlasting
Covenant
;
I
will
marry
thee
to
my self
for
ever
,
Hos.
2.
A
Christian
is
not
to
be
considered
abstractively
,
or
alone
;
for
then
indeed
he
is
a
weak
creature
,
as
weak
as
other
men
are
:
but
consider
him
in
his
Rock
on
whom
he
is
built
;
consider
him
in
his
Husband
to
whom
he
is
united
and
knit
;
consider
him
in
his
head
Christ
:
look
upon
him
as
he
is
thus
founded
and
stablished
,
oh
he
is
an
excellent
person
.
See
him
in
the
difference
betwixt
him
and
others
.
Those
that
are
not
None
are
firm
but
Christians
.
stablished
by
a
firm
judgment
,
and
will
,
and
affection
,
and
so
by
faith
in
Jesus
Christ
,
what
consistence
,
what
stability
have
they
?
Those
who
have
the
firmnesse
they
have
in
the
favour
of
men
,
it
is
but
vanity
:
those
that
have
the
firmnesse
they
have
in
riches
,
what
are
they
?
how
soon
do
they
leave
it
all
?
those
that
have
the
firmnesse
they
have
in
dependance
upon
any
creature
,
be
it
never
so
great
;
alas
,
they
are
nothing
,
they
are
all
vanity
.
Both
we
our selves
in
depending
,
and
the
things
we
depend
upon
,
are
vanity
:
therefore
we
are
vanity
,
because
we
fasten
upon
that
which
is
vanity
:
things
have
no
more
firmnesse
then
that
hath
upon
which
they
lean
:
those
that
have
but
a
weak
prop
to
support
them
,
when
that
falls
,
they
fall
together
with
it
.
Now
those
that
are
not
founded
upon
Christ
by
knowledge
and
love
,
and
united
to
him
by
faith
,
alas
,
what
standing
have
they
,
when
all
things
else
besides
God
are
vain
?
For
nothing
hath
a
being
but
God
,
and
a
Christian
so
far
as
he
leans
upon
God
.
Were
not
all
things
taken
out
of
nothing
?
and
shall
not
they
all
turn
to
nothing
?
must
not
this
whole
world
be
consumed
with
fire
?
There
must
be
a
new
world
,
a
new
heaven
,
and
a
new
earth
;
but
this
and
all
the
excellencies
in
it
,
as
they
were
raised
out
of
nothing
,
so
they
shall
come
to
nothing
:
God
he
is
,
I
am
that
I
am
,
saith
he
:
and
Christ
he
is
yesterday
,
to
day
,
to
morrow
,
and
the
same
for
ever
.
A
man
cannot
say
of
any
creature
in
the
world
,
that
it
was
yesterday
,
and
shall
be
to
morrow
,
and
for
ever
.
We
may
say
it
of
Christ
,
he
is
Alpha
and
Omega
,
the
first
and
the
last
,
he
was
,
and
is
,
and
is
to
come
:
and
therefore
those
that
are
founded
upon
him
,
that
have
their
happinesse
in
him
,
they
are
firm
as
he
is
firm
:
and
those
that
build
upon
any
other
thing
,
they
vanish
as
the
thing
vanisheth
.
There
is
nothing
in
the
world
hath
such
a
Being
,
but
it
is
subject
in
time
not
to
be
:
it
is
onely
a
Christian
that
is
in
Christ
,
who
is
as
firm
as
Christ
is
;
and
Christ
can
never
be
but
that
which
he
is
;
for
of
necessity
God
must
be
alwayes
like
himself
,
he
is
Jehovah
,
I
am
,
I
am
at
all
times
;
and
Christ
he
is
Jehovah
:
A
Christian
therefore
,
and
none
but
a
Christian
hath
a
firm
stablishing
in
Christ
.
Without
this
stablishing
in
Christ
what
are
we
?
what
are
wicked
men
?
Chaffe
,
that
the
wind
blowes
away
;
they
are
grasse
,
&c.
things
of
nothing
carried
away
with
every
blast
:
but
a
Christian
is
a
stone
,
a
rock
,
built
upon
Christ
Jesus
.
But
to
come
to
the
Person
,
who
it
is
that
stablisheth
:
He
that
stablisheth
us
in
Christ
,
is
God
Wherein
we
may
consider
these
two
Branches
:
God
must
stablish
.
God
will
stablish
.
Can
none
stablish
the
soul
upon
Christ
,
but
God
?
No
;
For
God
is
the
onely
maker
of
the
Marriage
between
Christ
and
Observ.
God
onely
can
stablish
the
soul.
the
Church
.
The
same
God
that
brought
Adam
and
Eve
together
in
Paradise
,
brings
the
Church
and
Christ
together
.
And
as
he
gives
Christ
to
the
Church
,
and
hath
sealed
and
appointed
him
to
be
wisdome
,
righteousnesse
,
sanctification
,
and
redemption
:
(
being
made
of
God
unto
us
for
that
purpose
,
as
the
Apostle
saith
)
so
he
works
the
consent
of
the
Church
,
a
consent
in
heart
and
spirit
to
take
and
embrace
Christ
.
Now
it
is
God
onely
that
can
work
the
heart
to
Christ
;
None
can
come
unto
me
,
except
God
the
Father
draw
him
.
It
is
God
that
gives
Christ
to
be
the
husband
of
the
Church
,
and
that
brings
the
Spouse
the
Church
to
Christ
.
For
first
,
it
is
God
by
his
Spirit
that
discovers
to
the
soul
its
hideous
,
desperate
,
1.
By
shewing
our
misery
,
and
Christs
excellency
.
and
woful
estate
without
Christ
;
and
by
the
Spirit
in
the
Ministery
of
the
Word
,
layes
open
the
riches
and
excellency
that
is
in
Christ
,
and
the
firmnesse
,
and
stability
that
is
to
be
had
in
him
;
and
so
drawes
us
with
the
Cords
of
a
man
,
with
reasons
,
discovering
an
absolute
necessity
of
geting
into
Christ
,
and
of
having
him
to
be
our
Husband
,
except
we
will
lye
under
the
wrath
of
God
and
be
damned
;
and
withal
,
discovering
the
fulnesse
and
excellency
that
is
in
Christ
.
Again
,
it
is
God
onely
that
must
stablish
the
soul
,
all
the
parts
of
it
,
both
judgment
and
conscience
:
For
(
I
beseech
you
)
what
can
any
humane
creature
,
what
can
any
thing
under
God
work
upon
the
soul
?
I
mean
so
firmly
as
to
stablish
it
:
and
therefore
our
controversie
with
the
Papists
is
just
and
good
.
We
say
,
The
reason
and
ground
of
our
believing
the
Word
of
God
,
to
be
The
ground
of
believing
Gods
Word
.
the
Word
of
God
,
must
not
be
the
testimony
of
the
Church
,
and
the
authority
thereof
:
for
alas
,
what
can
the
judgment
of
man
,
what
can
the
judgment
of
the
Church
do
?
It
may
incline
and
move
the
will
by
inducing
arguments
,
and
so
cause
a
humane
consent
:
but
to
establish
the
soul
and
conscience
,
and
to
assure
me
that
the
Word
of
God
(
which
is
the
ground
of
my
faith
)
is
the
Word
of
God
,
it
must
be
God
by
his
Spirit
that
must
do
it
;
the
testimony
of
the
Church
will
never
do
it
.
The
same
Spirit
that
inspired
holy
men
to
write
the
Word
of
God
,
works
in
us
a
belief
,
that
the
Word
of
God
is
the
Word
of
God
:
The
stablishing
argument
must
be
by
the
power
of
Gods
Spirit
.
God
(
joyning
with
the
soul
and
spirit
of
a
man
whom
he
intends
to
convert
,
besides
that
inbred
light
that
is
in
the
soul
)
causeth
him
to
see
a
Divine
Majestie
shining
forth
in
the
Scriptures
:
so
that
there
must
be
an
infused
establishing
by
the
Spirit
,
to
settle
the
heart
in
this
first
principle
,
(
and
indeed
in
all
other
Divine
principles
)
that
the
Scriptures
are
the
Word
of
God
.
And
(
to
go
on
a
little
further
)
this
is
a
fundamental
errour
in
our
practice
.
Reason
of
Apostasie
.
For
what
is
the
reason
we
have
so
many
Apostates
?
what
is
the
reason
so
many
are
so
fruitlesse
in
their
lives
?
what
is
the
reason
that
men
despair
in
death
?
but
even
this
,
because
men
are
not
built
and
stablished
aright
:
Gods
Spirit
never
stablished
their
soules
in
Divine
truths
.
For
first
,
concerning
Apostasie
,
ask
them
,
what
is
the
reason
they
are
of
this
or
that
Religion
?
They
will
say
,
they
have
been
taught
so
,
they
have
been
brought
up
to
it
;
the
company
with
whom
they
have
conversed
,
have
been
devout
men
,
and
have
been
alwayes
led
with
this
opinion
;
and
they
see
no
reason
to
thwart
it
.
Is
that
all
?
Hath
not
the
Spirit
wrought
these
things
in
thy
heart
?
hath
he
not
given
thee
a
taste
of
them
?
hath
he
not
convinced
thee
in
thy
judgment
that
it
is
so
?
hast
thou
not
found
the
power
of
the
Spirit
working
upon
thy
soul
,
changing
of
thee
,
raising
of
thee
,
drawing
of
thee
out
of
the
world
nearer
to
God
?
hast
thou
not
(
I
say
)
felt
the
power
of
the
Spirit
this
way
?
No
,
but
thus
I
was
catechized
,
and
thus
I
have
been
bred
,
and
thus
I
have
heard
in
the
Ministery
.
And
no
otherwise
?
Alas
,
it
will
never
hold
out
;
there
will
be
a
falling
away
:
for
when
a
man
believes
not
that
which
he
believes
from
the
Spirit
of
God
,
he
will
be
ready
when
dangerous
times
come
,
when
there
is
an
onset
made
by
the
adversaries
,
to
fall
,
and
to
fall
clean
away
,
as
we
see
it
was
in
the
time
of
Popery
:
for
whatsoever
is
not
spiritual
,
whatsoever
knowledge
is
not
Divine
,
and
from
the
Spirit
of
God
,
never
holds
out
.
Therefore
(
I
beseech
you
)
what
's
the
reason
that
you
have
many
illiterate
men
,
that
set
upon
the
truth
and
hold
out
to
the
end
:
and
on
the
contrary
many
great
seeming
Scholars
that
are
skilful
in
school-learning
,
and
in
other
Authours
,
do
not
?
The
reason
is
,
the
one
hath
the
truth
from
the
Spirit
,
discovering
all
the
objections
that
the
heart
of
man
can
make
against
it
,
and
the
strength
that
is
in
the
truth
to
answer
and
silence
all
those
objections
.
The
other
man
hath
onely
a
discoursing
knowledge
,
an
ability
to
gather
one
thing
from
another
,
and
to
prove
one
thing
by
another
,
by
strength
of
parts
:
But
the
Spirit
of
God
never
discover'd
the
sleights
and
the
corruptions
of
his
heart
,
never
fastned
and
settled
his
heart
upon
the
truth
,
he
never
had
experience
of
the
truth
:
For
indeed
nothing
doth
stablish
so
much
as
the
experience
of
the
truth
on
which
we
are
stablished
.
Again
,
what
is
the
reason
of
that
unfruitfulnesse
that
is
amongst
men
?
The
reason
of
unfruitfulnesse
.
but
because
truths
were
never
settled
in
the
soul
by
the
Spirit
of
God
.
That
which
men
know
out
of
the
Word
of
God
,
concerning
Christ
and
the
priviledges
by
him
,
they
were
never
perswaded
of
it
in
their
hearts
;
therefore
they
come
not
to
a
fruitful
conversation
.
It
is
impossible
but
that
men
should
be
abundantly
fruitful
,
that
have
spiritual
apprehensions
of
Divine
things
,
of
Evangelical
truths
.
Hence
comes
all
our
unthankfulnesse
and
undervaluing
of
the
Gospel
.
The
Gospel
of
it self
is
an
unprized
thing
;
however
we
esteem
of
it
,
God
values
it
highly
:
we
value
it
not
,
because
our
apprehensions
of
it
are
customary
and
formal
,
gotten
by
breeding
,
and
education
,
and
discourse
,
and
not
by
the
Spirit
:
we
feel
not
the
spiritual
and
heavenly
comforts
of
those
truths
we
think
we
know
.
How
comes
likewise
Despair
in
time
of
temptation
,
and
in
death
,
but
The
reason
of
Despair
.
onely
because
men
want
this
stablishing
by
the
Spirit
of
God
?
Men
go
on
in
evil
courses
,
trusting
to
a
formal
,
dead
,
humane
knowledge
,
gotten
by
humane
meanes
;
and
not
settled
in
them
by
the
Spirit
of
God
,
that
hath
not
sealed
the
truth
in
their
hearts
:
and
hereupon
when
sharp
tryals
come
,
they
despair
,
because
they
have
no
feeling
of
the
truths
of
the
Gospel
:
and
so
when
conscience
is
awakened
and
smarts
,
it
clamours
and
cryes
out
upon
all
their
formall
and
humane
knowledge
:
For
they
having
not
a
spiritual
sense
of
the
mercies
of
God
in
Christ
,
and
the
perswasions
of
comfort
,
are
not
so
near
to
support
the
soul
,
as
the
tentations
,
and
vexations
,
and
torments
are
,
how
can
they
but
despair
?
Now
who
can
still
the
conscience
but
the
Spirit
of
God
?
Why
now
,
if
the
knowledge
that
men
had
were
spiritual
and
heavenly
;
in
all
accusations
of
conscience
,
it
would
set
conscience
down
,
and
still
it
;
I
am
a
sinner
indeed
,
I
am
this
and
this
,
but
I
have
felt
the
sweet
mercies
of
God
in
Christ
:
God
hath
said
to
my
soul
,
I
am
thy
salvation
:
he
hath
intimated
to
my
spirit
by
a
sweet
voyce
,
Son
,
thy
sinnes
are
forgiven
thee
.
Where
there
is
(
I
say
)
a
knowledge
and
an
apprehension
of
these
Evangelical
truths
wrought
by
the
Spirit
,
it
sets
down
Conscience
and
stills
it
,
though
the
heart
rage
at
the
same
time
.
There
are
thousands
in
the
very
bosome
of
the
Church
that
miscarry
because
of
this
,
resting
in
a
literall
,
outward
,
formall
knowledge
,
gotten
onely
by
discourse
,
and
by
reading
,
and
commerce
with
others
;
and
never
labour
to
have
their
hearts
stablished
in
Christ
by
Gods
Spirit
.
You
see
here
then
a
necessity
of
Gods
writing
his
truth
in
our
bowels
:
he
saith
in
the
Covenant
of
grace
,
I
will
write
my
Law
in
their
inward
parts
;
thaat
is
,
I
will
teach
their
very
hearts
:
that
knowledge
that
they
have
,
shall
be
spiritual
.
For
(
beloved
)
the
knowledge
that
must
save
us
,
must
not
onely
be
Spiritual
knowledge
necessary
.
of
Divine
things
,
but
it
must
be
Divine
;
it
must
not
onely
be
of
spirituall
things
,
but
it
must
be
spiritual
:
the
light
that
we
have
of
spirituall
things
must
be
answerable
to
the
things
;
we
must
see
them
by
their
own
light
:
we
cannot
know
spiritual
and
heavenly
things
,
by
a
humane
light
,
but
as
the
things
themselves
are
spiritual
,
so
we
must
have
the
Spirit
of
God
,
that
by
it
we
may
come
to
know
spiritual
things
spiritually
.
Desire
God
therefore
to
vouchsafe
us
his
Spirit
,
that
it
may
teach
us
,
and
convince
us
of
the
truth
of
those
things
which
we
read
and
hear
.
God
must
do
it
,
he
must
perswade
and
bow
the
heart
,
and
will
,
and
affections
;
and
so
he
will
do
it
,
and
doth
it
to
those
that
rely
upon
him
:
And
this
is
the
second
Branch
.
As
God
must
do
it
,
so
God
will
do
it
.
Observ.
God
will
stablish
us
.
What
is
the
Reason
of
that
?
It
is
this
;
he
will
do
it
,
because
he
is
constant
:
where
he
begins
a
good
work
,
he
will
finish
it
to
the
day
of
the
Lord
.
He
will
do
it
,
because
in
the
1.
Because
he
is
constant
.
Covenant
of
Grace
he
hath
undertaken
both
parts
,
both
his
own
,
and
ours
.
He
undertakes
his
own
part
,
which
is
to
give
us
eternal
life
,
and
to
give
us
Christ
;
and
he
undertakes
our
part
too
,
which
is
to
believe
,
and
to
cleave
unto
Christ
,
&c.
he
makes
this
good
himself
,
he
works
this
in
the
heart
by
the
Spirit
:
for
therefore
it
is
called
the
Covenant
of
Grace
,
because
God
himself
is
graciously
pleased
to
do
both
parts
.
Which
must
be
comfortably
remembred
against
an
Objection
that
flesh
and
blood
will
make
.
I
might
indeed
come
to
God
,
and
Christ
,
but
I
am
an
unworthy
empty
creature
,
I
have
no
faith
.
Come
,
and
atrend
upon
the
means
,
the
gift
of
application
,
and
confirming
,
and
stablishing
,
is
part
of
the
Covenant
.
The
Covenant
that
God
makes
with
thee
,
is
not
onely
to
give
thee
life
everlasting
,
and
glory
;
but
to
give
thee
grace
likewise
.
Faith
is
the
gift
of
God
.
He
that
stablisheth
us
,
and
confirms
us
upon
that
which
is
certain
in
it self
,
is
God
.
Lay
it
up
against
a
time
of
temptation
for
a
pillar
and
ground
of
your
faith
;
that
here
God
doth
both
:
he
gives
us
Promises
,
and
gives
us
Christ
whereon
the
Promises
are
founded
;
and
likewise
establisheth
us
,
and
seals
us
,
&c.
he
doth
all
.
So
that
as
none
can
stablish
the
soul
but
God
by
his
Spirit
:
so
he
will
do
it
.
It
is
an
excellent
reason
of
the
Apostle
in
Rom.
5.
If
when
we
were
enemies
God
gave
us
his
Son
to
reconcile
us
,
how
much
more
now
shall
we
be
saved
?
If
we
were
saved
by
the
Death
of
Christ
when
we
were
enemies
,
much
more
shall
we
be
preserved
by
his
life
,
he
now
living
in
heaven
.
So
I
say
,
If
God
when
there
was
nothing
in
us
,
but
we
were
in
a
clean
opposite
estate
,
did
begin
spiritual
life
in
us
,
much
more
will
he
stablish
that
which
he
hath
begun
in
us
.
And
this
stablishing
as
well
as
the
beginning
of
grace
comes
likewise
All
of
Grace
from
God
.
from
God
:
for
take
Grace
in
the
whole
latitude
and
extent
of
it
,
take
all
that
can
be
in
grace
,
all
comes
graciously
from
God
:
the
offer
of
it
,
the
beginning
of
it
;
this
manner
of
it
,
that
it
should
be
strong
,
the
strengthning
of
grace
,
it
comes
from
God
:
he
strengtheneth
us
in
grace
,
as
well
as
begins
it
:
so
that
Grace
it self
,
and
this
Modus
,
this
manner
,
that
it
is
strong
and
firm
,
that
it
should
hold
out
,
all
comes
from
God
.
A
Christian
needs
not
onely
converting
grace
,
but
stablishing
grace
:
God
that
converted
him
,
must
stablish
him
,
and
build
him
up
,
and
confirm
him
.
Peter
was
in
the
state
of
grace
,
and
yet
when
God
did
not
stablish
him
;
you
see
how
he
fell
:
so
David
was
an
excellent
man
,
but
when
God
did
not
stablish
him
,
you
see
how
he
fell
.
The
weakest
with
the
stablishing
grace
of
God
will
stand
;
and
the
strongest
without
the
stablishing
grace
of
God
,
will
sink
and
fall
.
The
Apostle
doth
not
say
,
he
hath
done
,
but
he
doth
stablish
us
.
This
must
be
considered
,
that
the
life
of
a
Christian
is
a
perpetual
dependant
life
:
not
onely
in
his
conversion
he
lives
by
faith
,
he
hath
his
first
life
;
but
ever
after
he
lives
by
faith
,
that
is
,
dependance
on
God
for
assistance
,
and
protection
,
and
strength
in
the
whole
course
of
his
life
.
The
ignorance
of
this
makes
us
subject
to
fail
:
for
when
we
trust
to
grace
received
,
and
do
not
seek
for
a
new
supply
,
we
fall
into
Peters
case
:
Though
all
men
for
sake
thee
,
yet
will
not
I
:
hereupon
Peter
fell
fouly
,
he
had
too
much
confidence
in
grace
received
.
Therefore
God
is
fain
to
humble
his
children
to
teach
them
dependance
:
and
usually
therefore
in
Scripture
,
where
some
special
grace
is
given
,
he
hath
somewhat
joyned
with
it
,
to
put
them
in
mind
that
they
do
not
stand
by
their
own
strength
.
In
the
same
Chapter
where
Peter
makes
a
glorious
confession
,
Thou
art
the
Son
of
the
living
God
,
and
he
was
honoured
of
Christ
by
that
confession
;
yet
Christ
calls
him
Satan
in
the
same
Chapter
,
and
he
forsakes
his
Master
.
A
strange
thing
:
To
teach
us
,
that
we
stand
not
of
our selves
.
When
we
are
strong
,
it
is
by
God
;
when
we
are
weak
,
it
is
by
our selves
.
Jacob
wrastled
,
and
was
a
prevailer
with
God
,
but
he
was
fain
to
halt
for
it
;
he
was
struck
with
halting
all
the
dayes
of
his
life
:
though
he
had
the
victory
,
and
overcame
God
,
taking
upon
him
(
as
I
said
before
)
the
person
of
an
enemy
to
strive
with
him
;
yet
God
to
put
him
in
mind
,
that
he
had
the
strength
whereby
he
prevailed
,
from
him
,
and
not
of
himself
:
he
made
him
limp
all
his
dayes
.
We
need
perpetual
dependance
upon
God
.
Therefore
let
us
set
upon
nothing
in
our
own
strength
,
as
Hannah
saith
comfortably
,
1
Sam.
2.
No
man
is
strong
by
his
own
strength
.
God
is
all
our
sufficiency
.
Mans
nature
doth
affect
a
kind
of
Divinity
,
he
would
be
a
God
to
himself
:
but
God
will
teach
him
that
he
is
not
a
God
;
but
a
dependant
creature
.
He
affects
a
Divinity
;
thus
he
will
set
upon
things
in
confidence
of
his
own
wisdome
without
prayer
,
and
thinks
to
work
things
with
the
strength
of
his
own
parts
,
to
compasse
things
with
his
own
wit
,
to
bring
things
to
a
good
issue
.
O
no
,
it
will
not
be
so
.
In
Prov.
3.
Acknowledge
God
in
all
thy
wayes
:
That
is
,
acknowledge
him
in
thy
enterprizes
in
any
thing
:
acknowledge
him
in
the
progresse
,
that
thou
needest
stabilishing
grace
:
acknowledge
him
in
the
issue
,
that
thou
needest
his
blessing
upon
all
thy
endeavours
:
acknowledge
God
in
all
our
wayes
.
Therefore
whas
do
we
but
make
our selves
Gods
,
when
we
set
upon
businesse
,
especially
weighty
,
without
invocation
and
dependance
?
A
Christian
is
wondrous
weak
,
a
man
is
vanity
in
himself
:
but
take
him
as
he
is
built
upon
the
promises
,
and
as
he
is
in
the
love
of
God
,
and
Christ
,
he
is
a
kind
of
almighty
man
;
then
I
can
do
all
things
in
Christ
that
strengtheneth
me
.
A
Christian
is
omnipotent
if
he
depend
upon
the
Promise
,
and
commit
his
wayes
to
God
;
but
he
is
impotent
,
and
weak
in
himself
.
It
is
God
that
must
stablish
us
.
A
man
that
is
vanity
,
he
makes
him
firm
:
a
man
that
is
weak
,
he
makes
him
strong
:
a
man
that
is
unsettled
,
he
settles
him
.
The
Word
is
a
firm
thing
,
and
God
that
builds
us
on
the
Word
is
as
firm
;
and
Christ
in
whom
we
are
built
is
as
firm
.
Peter
when
he
built
on
the
Word
he
was
wondrous
firm
,
he
was
a
rock
too
.
A
man
that
stands
on
a
rock
is
firm
.
Now
in
believing
the
Gospel
,
and
in
being
built
on
the
Gospel
,
upon
the
Prophets
and
Apostles
,
upon
Apostolical
truth
,
now
we
that
are
weak
in
our selves
are
firm
.
The
weakest
creatures
have
the
strongest
shelters
;
and
weaknesse
is
turned
by
God
to
be
a
help
:
for
conscience
of
weaknesse
makes
us
seek
for
strength
out
of
our selves
.
You
know
,
the
Conies
(
as
Solomon
saith
)
they
hide
themselves
in
the
rock
,
they
flee
to
their
burroughs
.
The
birds
,
because
snares
are
laid
for
them
below
,
they
build
their
nests
on
high
to
secure
themselves
that
way
.
We
see
the
Vine
,
a
weak
plant
,
it
hath
the
Elm
to
prop
it
,
weak
things
must
have
a
strong
support
:
So
man
being
weak
in
himself
,
weak
in
judgment
,
weak
in
affections
,
he
is
stablished
by
God
.
God
herein
triumphing
in
our
weaknesse
over
strength
.
For
when
we
have
strong
Adversaries
,
and
we
are
weak
,
Satan
is
a
strong
enemy
.
God
himself
puts
upon
him
the
vizor
of
an
enemy
sometimes
,
as
in
Job's
case
,
and
Christs
on
the
Crosse
;
when
God
personates
an
enemy
,
and
the
devil
is
a
real
enemy
;
And
the
devils
instruments
,
Hereticks
,
and
Seducers
are
strong
,
strong
in
wit
and
parts
every
way
,
and
we
are
weak
to
encounter
with
God
,
to
wrastle
with
him
;
and
we
are
weak
to
encounter
with
Principalities
and
powers
,
and
with
men
of
stronger
parts
,
that
are
besotted
,
and
intoxicated
with
Satanical
temptations
,
and
labour
to
draw
all
into
the
snare
of
the
devil
with
themselves
:
Now
when
God
in
weaknesse
shall
triumph
over
strength
,
here
is
glory
to
God
,
in
stablishing
us
.
It
is
God
that
must
stablish
us
.
And
as
God
must
onely
do
it
,
so
he
is
ready
to
do
it
:
for
in
the
Covenant
of
grace
it
lies
upon
him
,
God
hath
promised
there
to
confirm
it
;
and
therefore
the
Apostle
,
1
Cor.
7.
8
,
9.
binds
it
with
the
faithfulnesse
of
God
,
Faithful
is
he
that
hath
promised
,
who
also
will
do
it
.
God
is
content
that
our
confirmation
should
lye
upon
his
faithfulnesse
;
and
therefore
when
he
accepts
us
into
the
Covenant
of
grace
,
he
performs
our
part
as
well
as
his
own
:
God
is
faithful
(
saith
the
Apostle
,
2
Cor.
9.
)
who
hath
called
us
to
the
fellowship
of
Christ
,
who
will
confirm
us
to
the
end
:
he
is
content
to
hazard
his
reputation
,
as
it
were
,
and
to
be
counted
unfaithfull
else
:
so
that
strengthening
grace
is
of
God
,
he
hath
bound
himself
by
his
faithfulnesse
to
confirm
and
to
stablish
those
that
are
his
.
Mark
here
by
the
way
,
(
before
I
come
to
handle
the
Doctrine
of
perseverance
)
what
an
invincibld
Argument
you
have
to
prove
,
that
a
man
that
is
once
in
Christ
can
never
fall
away
.
Say
they
,
Indeed
,
God
for
his
part
is
ready
to
maintain
us
,
to
do
this
;
Ground
of
a
Christians
not
falling
away
.
but
we
for
our
part
are
subject
to
fall
away
:
as
if
the
carrying
of
us
along
in
the
course
of
grace
to
salvation
,
did
not
lye
upon
God
and
Christ
.
God
is
faithful
to
confirm
us
to
the
end
:
we
being
once
in
the
Covenant
of
grace
,
he
doth
our
part
and
his
own
too
:
how
can
those
then
that
are
in
the
state
of
grace
ever
finally
fall
away
?
Now
God
doth
confirm
us
,
by
working
such
graces
in
us
by
his
Spirit
,
God
stablisheth
b●…
working
stablishing
graces
.
Fear
.
by
which
we
are
stablished
.
As
for
instance
;
I
will
put
my
fear
into
their
hearts
,
that
they
shall
never
depart
from
me
:
he
stablisheth
us
by
fear
:
Make
an
end
of
your
salvation
with
fear
and
trembling
,
for
it
is
God
that
works
in
you
both
the
will
and
the
deed
:
he
puts
a
spirit
of
jealousie
into
a
man
over
his
corruptions
;
and
a
reverential
filial
fear
,
which
keepeth
him
from
presuming
.
And
likewise
he
preserveth
us
by
Wisdome
,
as
it
is
,
Prov.
2.
10
,
11.
When
Wisdome
.
wisdome
entreth
into
thy
heart
;
discretion
shall
preserve
thee
,
and
understanding
shall
keep
thee
.
And
by
Faith
:
You
are
kept
(
saith
the
Apostle
)
by
the
mighty
power
of
God
Faith
.
through
faith
to
salvation
.
And
by
Peace
of
Conscience
,
which
is
wrought
in
the
heart
by
the
Spirit
:
Peace
.
The
Peace
of
God
which
passeth
all
understanding
shall
guard
(
for
so
the
word
signifieth
)
your
hearts
and
minds
;
that
is
,
a
true
Believer
that
is
once
in
Christ
,
he
finds
such
joy
in
the
Holy
Ghost
,
such
inward
peace
of
conscience
,
as
preserves
and
guards
him
from
despair
,
from
the
temptations
of
Satan
,
from
the
seeming
wrath
of
God
.
So
that
God
as
he
stablisheth
us
,
so
he
stablisheth
us
as
it
becometh
Christians
,
as
it
becomes
men
,
by
sanctifying
our
understandings
,
by
working
grace
in
our
hearts
,
the
grace
of
fear
,
of
wisdome
,
of
faith
,
of
peace
,
&c.
so
that
a
Christian
now
cannot
presume
,
save
in
a
holy
kind
of
presumption
,
that
God
will
finish
his
own
good
work
.
But
of
this
(
I
say
)
I
shall
have
fitter
occasion
to
speak
hereafter
.
To
conclude
therefore
;
God
you
see
must
stablish
,
and
God
will
stablish
.
It
is
a
Point
of
great
comfort
every
way
:
Comfort
from
the
foundation
and
root
in
whom
we
are
stablished
;
and
from
him
that
hath
taken
upon
him
to
stablish
us
,
God
by
his
holy
Spirit
.
If
a
Christian
should
fall
,
God
must
be
unstable
;
or
Christ
the
foundation
must
be
unstable
;
or
the
holy
Spirit
by
which
we
are
stablished
must
be
unstable
:
but
it
were
blasphemy
to
think
thus
.
I
come
now
to
the
last
thing
,
The
subject
,
or
the
persons
that
are
stablished
;
us
with
you
.
He
that
stablisheth
us
with
you
.
We
should
have
honourable
conceits
of
all
Christians
:
there
is
an
oyntment
runs
down
upon
the
very
skirts
of
Aaron's
garment
:
there
is
not
the
lowest
Christian
,
but
he
receiveth
something
from
Christ
the
head
.
Perhaps
thou
hast
one
grace
in
an
eminent
manner
;
it
may
be
he
hath
another
more
eminent
then
thou
hast
:
thou
may
est
have
more
knowledge
,
he
may
have
more
humility
:
thou
mayest
have
more
strength
of
judgment
,
he
may
have
more
sense
of
his
own
wants
.
There
is
somewhat
in
every
Christian
that
is
valuable
,
that
is
estimable
and
precious
,
not
only
in
the
eye
of
God
,
who
valued
him
so
as
to
give
his
Son
for
him
;
but
should
be
so
also
in
the
eye
of
stronger
Christians
:
therefore
S.
Paul
here
,
a
strong
Christian
,
out
of
the
sweetnesse
of
his
spirit
,
joynes
,
us
with
you
:
he
saith
not
,
you
with
us
;
but
as
if
they
were
as
firmly
set
in
Christ
as
himself
,
he
saith
,
us
with
you
:
he
puts
them
together
with
himself
:
for
indeed
,
all
of
us
one
with
another
,
weak
Christians
,
and
strong
Christians
fetch
all
that
we
have
from
one
Fountain
,
draw
all
from
one
Spring
,
are
led
all
by
one
Spirit
.
You
have
here
also
the
Character
of
a
sound
Christian
;
he
loves
and
values
all
Christians
.
A
carnal
man
may
value
excellent
Christians
,
that
To
value
all
good
Christians
.
have
excellent
parts
,
of
whom
he
hopes
for
kindnesse
in
some
peculiar
regard
,
but
he
loves
not
all
the
Saints
.
Love
to
all
Christians
as
they
be
Christians
,
because
they
have
some
anointing
of
the
Spirit
,
some
earnest
,
somewhat
they
have
to
be
valued
,
is
a
note
of
a
good
and
sound
Christian
.
Another
reason
why
he
joynes
us
with
you
,
is
,
to
shew
that
the
working
The
Spirit
works
as
we
are
in
the
body
.
of
the
Spirit
,
it
is
not
in
the
members
severed
from
the
body
;
but
as
they
are
in
the
body
.
The
Spirit
works
in
us
,
but
in
us
with
you
,
and
in
you
with
us
:
that
is
,
as
all
the
spirits
come
from
the
head
and
heart
to
the
severall
members
of
the
body
,
so
they
must
be
united
,
they
must
be
in
the
body
,
before
they
can
have
the
benefit
of
the
spirits
;
there
must
be
an
union
with
Christ
the
head
and
with
the
rest
of
the
members
before
we
can
have
the
Spirit
to
strengthen
us
and
anoint
us
;
those
that
rend
themselves
from
the
body
,
cannot
hope
for
stablishing
from
the
head
.
This
should
be
a
bond
to
ty
us
to
the
communion
of
Saints
:
we
have
Bond
of
communion
of
Saints
.
all
that
we
have
in
the
body
:
we
all
grow
in
the
body
:
we
are
all
stones
in
one
building
,
whereof
Christ
is
the
foundation
;
therefore
as
stones
in
an
Arch
strengthen
one
another
,
so
should
we
.
Let
us
look
for
grace
to
be
given
in
the
communion
of
Saints
:
it
is
an
ill
sign
when
any
man
will
be
a
solitary
Christian
,
and
will
stand
alone
by
himself
.
As
we
are
knit
to
Christ
by
faith
,
so
we
must
be
knit
to
the
communion
of
Saints
by
love
.
That
which
we
have
of
the
Spirit
,
is
had
in
the
communion
of
Saints
.
It
is
worth
ohserving
,
the
better
to
cherish
Christian
lovingnesse
.
Thus
you
see
the
parts
of
this
sentence
,
in
which
we
have
,
the
grace
it self
here
spoken
of
,
Stablishing
.
In
whom
we
are
stablished
;
In
Christ
.
By
whom
;
by
God
.
And
who
those
are
that
are
stablished
;
Us
with
you
.
To
make
now
some
Application
of
all
.
If
it
be
God
that
stablisheth
us
,
let
us
make
this
Use
of
it
;
Let
God
Use.
To
give
God
the
glory
of
our
stablishing
.
have
the
glory
of
our
stablishing
.
If
we
have
it
in
dependance
upon
God
by
Prayer
,
let
us
return
all
by
praise
,
and
thanksgiving
:
all
comes
of
his
meer
grace
,
let
all
return
to
his
meer
glory
;
Not
unto
us
,
but
unto
thy
Name
give
the
praise
.
It
is
the
song
of
the
Church
on
earth
,
and
the
song
of
the
Church
triumphant
in
heaven
,
that
all
glory
be
to
God
in
all
the
whole
carriage
of
salvation
.
The
promises
are
his
,
stablishing
is
his
,
that
he
would
make
a
Covenant
it
is
his
,
that
he
will
perform
his
Covenant
to
us
it
is
his
;
that
he
will
enable
us
to
perform
the
Covenant
,
it
is
by
his
strength
,
all
is
his
:
therefore
both
the
Church
here
,
and
the
Church
in
heaven
,
our
song
should
be
,
Great
,
and
gracious
,
and
merciful
is
the
true
God
,
that
is
so
gracious
,
and
righteous
in
all
his
promises
.
Let
us
labour
(
I
beseech
you
)
for
stablishing
,
especially
in
these
times
.
Is
it
not
a
shame
that
we
have
gotten
no
more
ground
now
,
then
we
had
threescore
yeares
ago
?
nay
,
that
we
rather
call
principles
into
question
?
The
Pope
hath
been
Antichrist
;
and
Traditions
have
been
accounted
Traditions
,
and
not
equal
with
the
Word
:
what
shall
we
now
stagger
in
the
foundation
?
is
here
our
progresse
?
Oh
(
beloved
)
labour
to
be
stablished
in
the
present
truth
,
that
you
may
not
be
a
prey
for
every
subtile
man
.
And
here
especially
I
would
speak
to
the
younger
sort
,
that
they
should
labour
for
this
stablishing
betimes
,
before
they
be
engaged
in
the
world
,
and
before
other
businesses
possesse
them
over-deeply
:
for
falshood
hath
more
correspondency
,
and
suits
better
with
our
corruption
,
specially
if
it
be
forced
from
subtil
wits
,
it
prevailes
much
with
unstable
dispositions
;
those
that
are
uncatechized
and
ungrounded
,
they
are
soon
led
away
:
and
therefore
with
other
studies
we
should
study
the
truth
;
and
remember
,
that
our
best
calling
is
to
be
a
Christian
;
and
our
best
honour
,
to
be
able
to
stand
for
the
truth
we
professe
.
Labour
to
have
fundamental
graces
established
,
and
then
all
will
be
stablished
:
Strengthen
radical
graces
.
if
the
root
be
strengthened
,
the
tree
stands
fast
;
radical
graces
must
be
strengthened
.
First
,
Humility
.
The
foundation
of
Religion
is
very
low
,
and
humility
1.
Humility
.
and
abasing
is
in
all
parts
of
Religion
,
every
grace
hath
a
mixture
of
humility
;
because
our
graces
are
from
God
:
they
are
dependences
.
Now
humility
is
an
emptying
grace
,
and
acknowledgeth
,
that
in
my self
I
am
nothing
.
Spiritual
poverty
with
humility
acknowledgeth
that
I
in
my self
am
a
dependent
creature
;
if
God
withhold
his
influence
,
if
God
withdraw
his
grace
,
I
shall
be
as
other
men
,
as
Sampson
when
his
hair
was
cut
.
Our
strength
is
in
God
altogether
.
Let
us
pray
that
we
may
be
humble
:
God
gives
grace
to
the
humble
.
When
I
am
weak
(
saith
blessed
S.
Paul
,
)
then
I
am
strong
:
that
is
,
when
I
am
humble
,
and
feel
,
and
acknowledge
my
weaknesse
,
then
I
am
strong
:
or
else
a
man
is
not
strong
when
he
is
weak
,
but
when
he
feeles
,
and
acknowledgeth
his
weaknesse
.
Therefore
let
us
labour
to
grow
in
humility
,
and
self-denial
,
and
we
shall
grow
in
strength
.
Then
again
,
another
radical
grace
to
be
stablished
,
is
Faith
.
Depend
2.
Faith
.
upon
God
altogether
:
for
considering
our
strength
is
out
of
our selves
,
and
faith
being
a
grace
that
goes
out
of
our selves
,
and
layes
hold
of
that
that
is
out
of
our selves
,
faith
is
necessary
to
our
stablishing
;
Believe
,
and
ye
shall
be
stablished
,
saith
the
Prophet
.
Though
the
Promise
be
sure
in
it self
,
yet
we
must
be
established
by
faith
.
How
doth
God
stablish
us
?
by
working
a
spirit
of
faith
:
therefore
strengthen
faith
,
strengthen
all
other
graces
:
all
have
their
issue
from
faith
.
And
faith
comes
from
sound
knowledge
:
knowledge
therefore
hath
3.
Knowledge
.
the
name
of
faith
,
This
is
eternal
life
,
to
know
thee
;
strengthen
,
and
increase
knowledge
.
Historical
faith
is
nothing
but
knowledge
:
when
we
know
the
Word
of
God
to
be
as
it
is
;
and
that
is
the
ground
of
justifying
faith
,
and
dependance
.
For
the
more
I
know
God
in
Covenant
as
he
hath
revealed
himself
,
and
the
more
I
know
the
promise
,
and
the
more
I
know
Christ
,
the
more
I
shall
depend
upon
him
,
and
trust
in
him
;
They
that
know
thy
Name
,
will
trust
in
thee
,
Psal.
9.
Therefore
let
us
labour
for
certainty
of
knowledge
,
that
we
may
have
certainty
of
faith
.
What
is
the
reason
that
our
faith
is
weak
?
because
men
care
not
to
encrease
their
knowledge
.
The
more
we
know
of
God
,
the
more
we
shall
trust
him
.
The
more
we
know
of
a
man
that
we
have
bonds
from
,
that
he
is
an
able
man
,
and
just
of
his
word
,
we
shall
trust
him
more
,
and
the
more
our
security
upon
his
promise
,
and
bond
is
encreased
:
so
the
more
we
know
of
God
as
he
hath
revealed
himself
in
his
Word
,
and
his
voluntary
Covenant
he
hath
made
with
us
,
and
performed
in
the
examples
of
Scripture
,
the
more
we
know
him
,
the
more
we
shall
trust
him
.
And
this
must
be
a
spiritual
knowledge
;
not
onely
a
bare
,
naked
reading
,
Knowledge
must
be
spirituall
.
but
it
must
be
spiritual
,
like
the
truth
it self
.
We
must
see
,
and
know
spiritual
things
in
their
own
light
:
to
know
them
by
their
own
light
,
is
to
know
them
by
the
Spirit
.
You
know
the
Spirit
dictated
the
Scripture
to
the
Prophets
,
and
Apostles
,
the
Spirit
did
all
:
they
wrote
as
they
were
acted
by
the
Spirit
.
Now
the
same
Spirit
must
inform
our
understanding
,
and
take
away
the
vail
of
ignorance
and
infidelitie
;
I
say
;
the
Spirit
must
do
it
,
we
must
know
spiritual
things
in
their
own
light
.
Therefore
a
carnal
man
can
never
be
a
good
Divine
,
though
he
have
never
so
much
knowledge
;
an
illiterate
man
of
another
calling
may
be
a
better
Divine
then
a
great
Scholar
:
Why
?
Because
the
one
hath
onely
notional
knowledge
,
discoursive
knowledge
,
to
gather
by
strength
of
parts
one
thing
from
another
.
Divinity
is
a
kind
of
Art
,
and
as
far
as
it
is
an
Art
to
prove
one
thing
by
another
:
so
a
natural
man
may
do
wonders
in
it
,
and
yet
know
nothing
in
its
own
spiritual
light
.
That
is
the
reason
the
Divel
himself
knowes
nothing
,
he
is
a
spirit
of
darknesse
,
because
he
knowes
nothing
spiritually
,
and
comfortably
:
therefore
as
there
must
be
humility
,
and
faith
,
for
our
stablishing
so
there
must
be
spiritual
knowledge
.
It
is
said
here
,
that
God
stablisheth
us
:
the
same
God
that
stablisheth
us
,
must
give
us
faith
whereby
we
are
stablished
,
and
he
must
give
us
knowledge
.
Beg
of
God
that
he
would
vouchsafe
us
his
Spirit
:
when
we
read
the
Scriptures
,
beg
of
God
that
he
would
open
our
understanding
by
his
own
Spirit
,
that
as
there
is
light
in
the
Scriptures
,
so
there
may
be
in
us
.
You
know
an
eye
must
have
light
,
before
it
can
see
the
light
;
light
is
full
of
discovery
of
things
in
it self
.
I
can
see
nothing
except
there
be
light
in
my
eye
too
,
there
must
be
a
double
light
:
so
there
must
be
a
Spirit
in
me
,
as
there
is
a
Spirit
in
the
Scripture
before
I
can
see
any
thing
:
God
must
open
our
eyes
,
and
give
us
spiritual
eye-salve
,
to
see
,
and
then
the
light
of
the
Scripture
,
and
our
light
together
,
is
suficient
to
found
a
saving
faith
,
as
stablishing
faith
on
.
What
is
the
reason
that
a
Christian
stands
to
his
profession
,
though
he
be
weak
,
when
the
greatest
learned
men
in
the
world
flinch
in
persecution
?
The
knowledge
of
the
one
is
spiritual
,
and
heavenly
,
he
hatht
ligh
in
him
;
the
other
hath
no
divine
;
spiritual
light
;
when
light
is
ioyned
with
light
,
the
light
in
the
soul
with
the
light
in
the
Scripture
,
it
makes
men
wondrous
confident
.
To
this
end
,
labour
to
be
acquainted
with
Gods
Word
,
study
the
Scriptures
,
and
other
Treatises
of
that
kind
,
that
you
may
be
able
to
hold
fast
1.
Be
acquainted
with
Gods
Word
.
the
truth
,
that
it
be
not
wrung
from
you
upon
any
occasion
.
And
in
reading
,
it
is
a
good
course
to
observe
the
main
,
principal
undeniable
truths
,
such
Dogmaticall
truths
as
are
clear
and
evident
,
and
to
lay
them
up
;
and
oft
make
queries
to
our selves
;
Do
I
understanst
this
or
no
?
Yes
,
I
do
,
this
I
know
is
true
:
build
on
it
then
,
and
bottom
the
soule
upon
it
.
And
so
if
it
be
matter
of
promises
:
these
promises
are
undeniable
true
I
will
stay
my
soul
upon
them
.
And
so
when
we
meet
with
plain
evidences
in
the
Scriptures
that
crosse
our
coruptions
,
that
meet
with
our
known
sins
,
then
consider
of
those
places
as
Jewels
,
and
lay
them
up
that
you
may
have
use
of
them
as
occasion
serves
.
All
things
have
not
an
equall
certainty
in
Scripture
to
us
;
some
things
we
may
have
an
implicite
faith
in
:
but
the
main
we
must
have
a
clear
apprehension
of
.
There
are
some
things
that
concern
Teachers
more
to
know
then
others
,
by
reason
of
their
standing
in
the
Church
:
it
is
sufficient
that
in
preparation
of
mind
we
be
ready
to
imbrace
further
truths
that
shall
be
discovered
;
but
in
fundamentall
truths
it
is
not
so
,
we
must
have
our
hearts
stablished
upon
them
,
that
as
they
are
certain
in
themselves
,
so
they
may
be
certain
to
us
.
And
often
let
us
examine
our selves
,
Would
I
die
in
this
,
and
for
this
?
would
I
stand
in
the
defence
of
this
against
any
?
this
will
make
us
make
much
of
so
much
truth
as
we
know
,
and
labour
to
grow
in
truths
in
that
kind
.
And
take
no
scandal
to
hear
that
any
shrink
from
the
profession
of
the
truth
,
2.
Take
no
scandal
at
those
▪
that
shrink
.
and
the
maintaining
of
it
,
that
are
of
great
reputation
.
Was
Christ
the
worse
for
Judas
betraying
of
him
,
and
for
Peters
denying
of
him
?
was
Paul's
truth
the
worse
because
he
had
many
enemies
,
Elymas
the
sorcerer
and
others
?
Is
the
truth
the
worse
because
there
are
many
that
have
carnall
outward
dependance
,
that
seeme
to
shrink
when
they
should
stand
out
?
The
truth
is
not
the
worse
,
it
is
the
same
truth
still
:
truths
are
eternall
in
themselves
,
and
in
the
good
they
bring
,
if
they
be
believed
.
The
Word
of
God
endures
for
ever
,
it
is
not
variable
,
as
man
is
:
and
therefore
be
not
discouraged
,
though
men
discountenance
it
:
remember
whose
truth
it
is
,
&
for
whose
good
it
is
given
,
the
Word
of
God
;
it
is
a
soul
saving
truth
.
And
retain
the
truth
in
love
.
Love
is
an
affection
with
which
we
should
3.
Retain
the
truth
in
love
.
receive
the
truth
:
or
else
God
will
give
us
over
to
uncertainties
.
They
in
2
Thess.
2
,
10.
had
the
truth
,
but
because
they
received
not
the
Love
of
the
truth
:
therefore
God
sent
them
strong
delusions
,
that
they
should
believe
a
lie
.
O
how
lovely
is
the
truth
!
The
certainty
of
our
estate
in
Christ
;
the
glorious
priviledges
that
come
by
him
;
that
the
gifts
of
God
are
without
repentance
:
that
God
looks
on
us
,
not
for
foreseen
faith
or
works
,
but
such
as
he
had
decreed
to
work
himself
:
How
comfortable
,
how
lovely
are
these
truths
being
the
Word
of
God
,
notwithstanding
some
seek
to
shake
them
!
These
very
truths
should
be
retained
in
love
.
And
indeed
,
the
truth
is
not
in
its
own
place
,
till
it
be
fixed
in
the
heart
and
affections
,
and
in
a
good
conscience
,
which
S.
Paul
makes
likewise
the
vessel
of
the
truth
,
and
those
that
care
not
for
that
,
they
make
shipwrack
of
the
truth
.
And
what
truths
you
know
,
labour
to
practise
,
and
then
you
shall
be
stablished
.
4.
Practise
truths
●…nown
.
If
any
man
do
the
will
of
my
Father
(
saith
our
Saviour
,
Joh.
7.
17.
)
he
shall
know
of
the
Doctrine
,
whether
it
be
of
God
,
or
whether
I
speak
of
my selfe
.
Be
true
to
known
truths
;
be
not
false
in
disobeying
them
:
To
him
that
hath
,
shall
be
given
:
We
have
a
little
stablishing
;
by
an
uniform
obedience
to
the
truth
we
shall
have
more
,
God
will
increase
it
.
I
say
,
let
us
be
faithful
to
the
truths
we
have
'
and
not
crosse
them
in
any
sinful
course
:
let
us
not
keep
the
truth
prisoner
to
any
base
affection
:
as
those
in
Rom.
1.
that
had
but
the
light
of
nature
,
yet
because
they
imprisoned
it
,
and
held
it
in
unrighteousness
,
and
lived
in
sins
contrary
to
that
light
rhat
God
had
kindled
in
them
;
though
(
I
say
)
it
were
but
the
light
of
nature
,
God
gave
them
up
to
sins
not
to
be
named
:
much
more
will
he
do
to
us
if
we
withhold
the
light
of
the
Gospel
:
take
heed
therefore
that
we
inthral
not
the
truth
to
any
base
lust
whatsoever
,
and
that
is
a
means
to
be
stablished
in
the
truth
.
And
be
oft
in
holy
conference
with
others
.
Conference
if
it
be
rightly
5.
Be
frequent
in
holy
conference
.
used
is
a
special
means
to
stablish
;
that
is
most
certain
,
which
is
certain
after
doubting
and
debate
;
because
that
which
is
doubted
of
at
the
first
,
we
come
to
be
resolved
of
at
the
last
,
comparing
reason
with
reason
;
Remembring
alwayes
that
of
S.
Ambrose
,
That
there
must
not
be
striving
for
victory
,
but
for
truth
.
And
then
when
we
have
tryed
all
,
we
must
keep
that
which
is
good
,
and
not
be
alwayes
as
the
Iron
between
two
Loadstones
,
haled
this
way
,
and
that
way
;
alwayes
doubting
,
and
never
resolved
;
there
must
be
a
time
of
resolution
:
This
the
Apostle
observes
to
be
an
excellent
way
of
stablishing
,
oft
to
confer
of
things
doubtful
.
And
labour
to
get
experience
of
the
truth
in
our selves
:
nothing
stablisheth
more
then
experience
.
Our
Saviour
Christ
in
Joh.
6.
68.
when
many
left
him
out
of
dulnesse
,
not
understanding
the
spiritual
things
that
he
taught
(
as
many
whose
wits
will
serve
for
matters
of
the
world
,
and
to
make
them
great
amongst
men
,
but
when
they
come
to
heavenly
things
they
have
no
understanding
,
they
cannot
apprehend
them
)
he
asks
his
Disciples
,
Will
you
go
away
also
?
Peter
,
who
had
his
heart
opened
by
the
Spirit
of
God
,
saith
he
,
Lord
,
whither
shall
we
go
?
thou
hast
the
words
of
eternal
life
;
insinuating
,
that
the
experience
that
he
had
of
the
power
of
that
truth
that
Christ
taught
,
did
so
establish
him
in
the
present
truth
,
that
with
a
holy
kind
of
indignation
at
the
question
,
he
replyes
,
Whither
shall
we
go
?
thou
hast
the
words
of
eternal
life
:
I
have
found
thy
words
to
have
a
spirituall
life
in
them
.
So
when
we
come
once
to
have
an
experimental
knowledge
of
the
truths
we
learn
,
then
our
hearts
are
stablished
;
indeed
,
then
it
is
an
ingraffed
Word
,
as
S.
James
saith
:
then
the
Word
is
true
leaven
,
when
it
altereth
and
changeth
the
soul
;
in
such
a
case
there
is
no
separating
from
fundamentall
truth
,
when
it
is
one
with
our selves
,
and
digested
into
us
.
And
pray
to
God
oft
(
as
David
did
,
Psal.
86.
)
to
knit
our
hearts
to
fear
7.
Pray
to
God
to
stablish
us
.
his
Name
:
Lord
,
my
heart
is
loose
and
ready
to
fall
off
of
it self
,
Oh
knit
my
heart
:
it
is
unsettled
,
Oh
settle
my
unsettled
heart
;
settle
my
judgment
and
affections
:
this
should
be
our
meditation
.
And
because
it
is
God
that
stablisheth
,
alway
maintain
spiritual
poverty
8.
Be
spiritually
poor
.
in
the
soul
,
that
is
,
a
perpetual
dependance
upon
God
:
see
the
insufficiency
that
is
in
our selves
,
that
we
cannot
stand
out
.
What
is
the
reason
that
God
suffers
great
men
to
fall
from
the
defence
of
the
truth
,
and
from
the
profession
of
it
in
their
lives
?
(
as
we
see
it
in
the
case
of
Peter
)
to
shew
,
that
we
stand
not
by
our
own
strength
:
therefore
we
should
be
alwayes
in
this
temper
of
spiritual
poverty
,
to
know
that
as
Samsons
strength
was
in
his
Hair
,
so
our
strength
is
in
God
.
God
is
my
strength
,
of
my self
I
have
no
strength
.
And
therefore
upon
every
new
defence
of
the
truth
,
when
we
are
called
to
it
,
we
should
lift
up
ejaculations
,
and
dart
up
strong
desires
to
God
,
that
God
would
strengthen
and
stablish
our
souls
,
that
we
may
not
be
traytors
to
the
truth
,
but
that
we
may
stand
to
it
;
for
in
his
owne
strength
shall
no
man
be
established
And
grow
every
day
more
and
more
in
detestation
of
a
luke-warme
temper
.
9.
Hate
lukewarmnesse
.
Your
Ancipites
as
Cyprian
calls
them
,
your
doubtful
flatterers
of
the
times
,
that
have
their
Religion
depending
upon
the
State
,
and
the
times
,
that
are
neither
fish
nor
flesh
,
Bats
,
as
we
say
,
that
are
neither
Mice
nor
Birds
,
but
of
a
doubtful
Religion
,
that
out
of
carnal
policy
are
fit
to
entertain
any
thing
,
Oh
this
is
a
devilish
temper
.
Howsoever
we
(
in
our
luke-warm
disposition
)
value
the
truth
;
God
values
it
highly
;
it
was
purchased
by
Christs
blood
,
and
sealed
by
the
blood
of
Martyrs
,
and
shall
not
we
transmit
it
to
our
posterity
,
as
safe
and
as
firm
,
and
retain
it
,
come
what
will
?
Let
us
grow
into
dislike
of
this
temper
;
atemper
that
we
should
as
much
hate
as
God
hates
it
;
such
a
temper
as
is
in
Popery
,
they
are
in
an
adiaphorisme
temper
in
Religion
,
a
luke-warm
,
cold
temper
,
a
temper
of
Religion
according
to
reasons
of
flesh
,
and
reasons
of
policy
,
this
will
make
us
be
spued
out
of
Gods
mouth
at
the
last
.
Do
we
think
to
lose
Religion
alone
?
Oh
no
,
never
think
to
part
with
Religion
alone
;
it
came
with
peace
and
prosperity
,
and
if
we
keep
not
this
Depositum
,
this
truth
delivered
to
us
,
God
will
take
it
away
,
and
that
which
we
betray
it
for
,
Peace
,
and
Plenty
.
Let
us
labour
therefore
to
be
radicated
in
our
Judgment
,
in
our
Affections
,
in
our
Love
,
in
our
Faith
,
in
our
whole
inward
man
,
in
the
truth
revealed
.
To
be
stablished
in
the
truth
,
it
is
our
best
inheritance
,
it
is
that
will
stand
by
us
when
all
leaves
us
.
What
consistence
hath
a
man
out
of
the
truth
?
are
you
rich
or
honourable
?
death
will
drive
you
out
of
all
your
riches
and
honours
in
the
world
,
and
strip
you
of
all
.
What
stablishing
hath
any
man
but
in
Christ
,
in
the
truth
?
Take
a
man
that
is
not
bottomed
,
that
is
not
fastened
on
Christ
,
he
is
the
changeablest
creature
in
the
world
,
he
is
vanity
,
he
is
nothing
.
Oh
love
this
state
,
that
we
may
say
,
Though
I
be
variable
here
,
though
I
be
not
so
rich
as
I
was
,
or
have
not
that
favour
of
great
ones
that
I
have
had
;
or
it
is
not
with
me
as
it
hath
been
,
but
in
all
changes
I
have
somewhat
that
is
unchangeable
:
my
soul
is
settled
upon
Christ
,
and
upon
the
truth
in
him
,
which
is
certain
.
As
it
is
a
glorious
being
to
be
found
in
Christ
,
so
it
is
an
eternal
and
an
everlasting
being
:
once
Christs
,
and
for
ever
his
,
he
will
never
lose
a
member
.
Labour
we
therefore
to
be
stablished
in
Christ
in
all
the
changes
and
alterations
in
the
world
,
and
then
we
shall
have
something
that
is
unchangeable
to
fix
and
stay
our selves
upon
,
even
in
the
hour
of
death
.
Again
,
in
the
second
place
,
(
to
make
an
Use
of
examination
)
I
beseech
Use
2.
Examination
of
our
stablishing
.
you
examine
your selves
whether
you
find
this
stablishing
in
your
hearts
or
no
?
whether
your
hearts
be
thus
settled
or
no
by
the
Spirit
of
God
?
For
(
beloved
)
it
is
worth
the
labour
and
paines
to
get
this
grace
;
and
to
be
assured
that
you
have
it
,
stablishing
in
Christ
is
most
necessary
,
and
we
stand
in
need
of
a
great
deal
of
spirituall
strength
.
Do
we
know
what
times
may
come
?
If
dangerous
times
come
,
if
we
be
not
stablished
,
what
will
become
of
us
?
Oh
it
is
a
happy
estate
,
a
Christian
that
is
stablished
in
the
sound
knowledge
and
faith
of
Christ
!
I
beseech
you
therefore
consider
of
it
.
To
give
you
an
evidence
or
two
whereby
you
may
discern
whether
your
hearts
be
settled
and
stablished
.
A
man
hath
the
grace
of
stablishing
,
and
confirmation
,
when
it
is
upon
1.
When
it
is
grounded
on
the
Word
.
the
Word
,
when
God
doth
stablish
him
upon
the
promises
.
And
then
again
,
by
the
effect
of
it
.
A
man
is
stablished
by
the
Spirit
of
God
,
when
his
temptations
are
great
,
and
his
strength
little
to
resist
,
and
yet
2.
When
weak
men
overcome
strong
temptations
.
notwithstanding
he
prevailes
.
Satan
is
strong
;
if
we
prevail
against
Satans
temptations
,
we
are
stablished
;
God
is
strong
,
too
strong
for
us
:
if
we
can
break
through
the
clouds
,
when
he
seems
an
enemy
,
as
Job
,
Though
thou
kill
me
,
yet
will
I
trust
in
thee
.
Here
is
a
prevailing
,
a
stablished
faith
.
In
great
afflictions
,
when
clouds
are
between
us
and
God
;
when
we
have
faith
that
will
breake
through
those
clouds
,
and
see
God
through
them
shining
in
Christ
,
here
is
a
strong
,
a
stablished
faith
;
because
here
is
mighty
temptations
,
and
oppositions
.
The
strength
is
known
by
the
strength
of
the
opposition
,
and
the
weaknesse
of
the
party
.
In
the
times
of
Martyrdome
,
there
was
fire
and
fagot
,
and
the
frownes
of
cruel
persons
:
who
were
the
persons
that
suffered
?
Children
,
women
,
old
men
sometimes
,
all
weak
.
Children
,
a
weak
age
;
women
,
a
weak
sex
:
old
men
,
a
withered
melancholy
dry
age
,
fearfull
of
constitution
.
But
when
the
Spirit
of
God
was
so
strong
in
young
ones
,
in
weak
women
,
in
old
withered
men
,
as
to
enable
them
to
endure
the
torment
of
fire
,
to
enable
them
to
endure
threatnings
,
and
whatsoever
,
as
we
see
,
Heb.
11.
here
was
a
mighty
work
in
weak
men
.
A
man
may
know
here
is
stablishing
grace
:
because
except
there
were
somewhat
above
nature
,
where
were
a
man
in
such
a
case
?
Then
a
man
may
know
especially
that
there
is
stablishing
grace
,
when
he
sees
somewhat
above
nature
prevailing
over
the
temptation
,
and
confirming
the
weak
nature
of
man
,
that
is
the
best
evidence
we
have
,
of
Gods
stablishing
grace
;
sometimes
,
them
that
are
stronger
at
some
times
,
are
weaker
at
other
times
:
but
(
as
I
said
before
)
that
is
to
teach
them
,
that
they
have
their
strength
from
God
.
Again
,
if
your
hearts
be
soundly
bottomed
and
founded
and
grounded
2.
By
freedome
from
base
fears
,
cares
,
&c.
on
Christ
and
the
promises
of
God
in
him
,
then
you
will
be
freed
at
least
from
all
victory
and
thraldome
to
base
fears
,
and
to
base
cares
,
and
base
sorrowes
,
and
base
passions
.
A
man
that
hath
no
settled
being
on
Christ
,
he
is
tossed
up
and
down
with
every
passion
:
he
is
full
of
fears
and
cares
for
the
world
,
which
distract
the
soul
upon
every
occasion
,
full
of
unseasonable
and
needlesse
sorrowes
and
griefs
,
which
vex
and
perplex
the
soul
continually
.
Oh
how
he
fears
for
the
time
to
come
!
what
shall
become
of
me
if
such
a
thing
happen
?
how
shall
I
be
able
to
live
in
such
a
time
,
&
c
?
If
he
were
settled
upon
God
in
Christ
,
that
he
were
his
Father
:
if
he
were
stablished
upon
the
promises
of
God
in
Christ
,
I
will
not
fail
thee
nor
forsake
thee
;
Feare
not
little
flock
,
it
is
the
Fathers
will
to
give
you
the
Kingdome
:
and
,
Why
do
you
feare
,
O
you
of
little
Faith
?
and
,
He
that
provides
for
the
birds
of
the
Aire
,
for
the
Sparrowes
,
for
the
Lillies
of
the
field
,
for
the
poorest
creature
,
will
he
not
much
more
for
you
?
If
I
say
we
were
thus
stablished
upon
Christ
,
and
the
promises
,
there
would
be
no
disquietnesse
,
those
feares
and
griefs
that
usually
perplex
and
inthrall
the
minds
of
men
;
but
where
there
are
these
distracting
cares
,
and
vexing
sorrowes
,
and
needlesse
feares
,
it
argues
a
heart
unsettled
;
though
perhaps
there
may
be
some
faith
notwithstanding
.
Let
us
often
examin
our selves
in
this
particular
:
how
it
is
with
us
when
such
thoughts
arise
,
what
if
trouble
should
come
,
what
if
change
and
alteration
should
come
?
He
that
hath
truly
settled
his
heart
will
say
,
If
they
do
come
I
am
fixed
,
I
know
whom
I
have
believed
,
I
know
I
am
a
member
of
Christ
,
an
Heir
of
Heaven
,
that
God
is
reconciled
to
me
in
his
Son
:
I
know
God
hath
taken
me
out
of
the
condition
I
was
in
by
nature
,
and
hath
advanced
me
to
a
better
condition
then
I
can
have
in
the
world
:
and
when
the
world
shall
be
turned
upside
down
,
I
know
when
all
things
fail
I
shall
stand
.
He
that
his
heart
can
answer
him
thus
,
is
firm
.
A
good
man
(
saith
the
Psalmist
,
Psal.
1
12.
7.
)
shall
not
be
afraid
of
evill
tydings
;
why
?
his
heart
is
fixed
,
trusting
in
the
Lord
:
and
again
,
in
Verse
8.
his
heart
is
stablished
,
therefore
he
shall
not
be
afraid
.
If
our
hearts
be
established
,
then
we
shall
not
be
afraid
of
evill
tydings
,
nor
afraid
of
wars
,
nor
of
troubles
,
nor
of
losse
of
friends
,
nor
of
losse
of
favours
,
or
the
like
.
A
righteous
man
is
afraid
of
no
evill
;
he
that
hath
his
heart
stablished
in
Christ
,
and
that
hath
peace
of
Conscience
wrought
by
the
Spirit
of
God
in
the
promises
,
his
heart
is
fixed
,
in
all
alterations
and
changes
he
hath
somewhat
that
is
unchangeable
:
even
when
he
ceaseth
to
be
in
this
world
,
he
hath
a
perpetual
,
eternall
being
in
Christ
:
if
he
die
he
goes
to
Heaven
,
he
hath
his
being
there
where
he
enjoyes
a
more
near
communion
with
Christ
then
he
can
have
in
this
world
.
So
that
all
is
on
the
bettering
hand
to
him
that
is
stablished
in
Christ
:
for
it
is
not
an
act
of
one
day
to
be
stablished
in
Christ
;
God
doth
it
more
and
more
till
death
,
and
then
comes
a
perfect
consummation
of
this
stablishing
;
we
shall
be
for
ever
with
the
Lord
,
saith
the
Apostle
.
A
man
then
that
is
stablished
in
Christ
,
he
is
fixed
,
he
is
built
on
a
rock
,
come
what
can
come
,
he
is
not
afraid
.
Alas
,
others
that
are
not
so
,
they
are
as
wicked
Ahaz
in
Esay
7.
he
was
boisterous
out
of
trouble
,
but
in
trouble
he
was
as
fearfull
,
his
heart
shook
as
the
leaves
of
the
forrest
,
as
the
leaves
of
the
forrest
when
the
wind
comes
,
they
are
shaken
,
because
they
are
not
seemely
knit
to
the
tree
,
because
they
have
no
stability
.
All
those
whose
hearts
are
not
firmly
settled
in
the
knowledge
of
Christ
,
and
the
excellent
prerogatives
that
come
by
him
,
when
troubles
come
,
they
are
as
the
leaves
of
the
Forrest
;
or
as
you
have
it
in
Psal.
1.
As
the
chaffe
that
the
wind
driveth
to
and
fro
;
because
it
hath
no
consistence
,
it
is
a
light
body
:
or
as
the
drosse
,
Psal.
119.
God
shall
destroy
the
wicked
as
drosse
:
see
how
the
Scripture
compares
men
(
not
onely
for
their
wickednesse
,
but
for
their
misery
)
that
have
no
certain
being
,
but
on
earthly
things
,
though
they
be
never
so
great
,
and
(
as
they
think
)
deeply
rooted
,
when
troubles
come
,
they
are
as
drosse
,
they
are
as
chaffe
that
hath
no
firmnesse
,
before
the
wind
:
when
the
wind
of
Judgment
comes
,
they
are
as
stubble
presently
wasted
and
brought
to
nothing
.
I
beseech
you
therefore
without
deceiving
of
our
own
hearts
,
let
us
enter
into
our
own
soules
,
and
examine
,
for
our
knowledge
first
,
and
then
for
Examine
our
knowledge
.
our
boldnesse
.
What
doest
thou
know
in
Religion
that
thou
wouldest
die
for
?
or
die
in
?
we
are
stablished
in
no
more
to
purpose
,
then
we
would
dye
for
.
Are
those
truths
thou
knowest
so
firmly
wrought
in
thee
by
the
Spirit
of
God
?
hast
thou
such
experience
of
them
,
such
spiritual
sense
and
taste
of
the
goodnesse
of
them
,
that
thou
wouldest
be
content
to
part
with
thy
life
,
rather
then
to
part
with
them
?
thou
art
stablished
then
by
the
Spirit
of
God
in
Christ
.
I
do
not
speak
of
every
little
truth
,
it
needs
not
that
a
man
should
die
for
that
;
but
I
speak
for
fundamental
truths
,
canst
thou
prove
them
so
out
of
the
Scripture
?
and
doest
thou
find
the
testimony
of
Jesus
Christ
witnessing
to
thy
heart
that
they
are
true
?
then
thou
art
confirmed
and
stablished
in
these
truths
.
I
beseech
you
,
let
us
often
examine
upon
what
grounds
,
and
how
firmly
we
know
what
we
know
.
For
,
have
we
not
many
,
that
if
the
Adversaries
should
come
,
would
conform
to
Popery
,
and
joyn
themselves
to
Rome
,
because
they
cannot
back
their
principles
with
Scriptures
,
and
because
they
have
not
a
spiritual
understanding
,
and
apprehension
of
Divine
truths
?
Now
he
that
is
stablished
stands
firm
against
temptations
,
and
against
arguments
;
he
will
not
be
won
away
from
his
faith
,
but
remains
unmoveable
.
Therefore
(
I
say
)
let
us
often
examine
our selves
in
this
particular
:
I
believe
this
and
this
against
the
Papists
and
others
;
I
but
how
shall
I
stand
out
for
this
?
If
tryals
should
come
,
am
I
able
to
prove
this
from
the
Scriptures
so
clear
as
if
it
were
written
(
as
he
saith
)
with
a
Sun-beam
?
The
temptation
and
assaults
of
the
Devil
,
by
mens
subtile
wits
and
arguments
,
will
,
shake
our
judgments
,
will
hurt
more
,
and
if
time
should
come
,
try
us
better
then
fire
and
fagot
.
Those
Spies
that
brought
an
evil
report
upon
the
Land
of
Canaan
,
we
see
,
that
though
the
Land
(
when
it
was
won
)
was
fruitful
enough
,
and
the
conquest
of
it
honourable
,
&c.
(
and
therein
those
Spies
discovered
their
own
weaknesse
)
yet
when
they
had
made
that
shrewd
Oration
,
and
brought
subtile
arguments
to
the
eye
of
flesh
and
blood
,
we
see
(
I
say
)
how
the
people
were
discouraged
,
and
how
they
staggeted
.
So
a
man
that
is
not
stablished
,
he
may
sometimes
have
shrewd
men
to
deal
withal
,
perhaps
Atheists
,
Papists
,
Jesuites
,
and
the
Devil
joyning
with
them
to
unsettle
men
;
and
they
will
prevail
if
men
be
not
well
settled
and
stablished
before
.
And
so
for
the
course
of
our
life
and
conversation
amongst
men
;
we
should
examine
how
we
are
stablished
in
that
:
for
we
are
not
onely
to
stand
Examine
our
course
of
life
.
firm
in
cases
of
Religion
;
but
for
causes
of
honesty
.
John
Baptist
was
as
good
as
a
Martyr
,
though
the
cause
he
dyed
for
was
not
Religion
,
but
a
bold
telling
of
Herod
,
when
he
thought
he
took
an
unlawful
course
in
keeping
his
brothers
Wife
.
An
honest
man
may
dye
and
suffer
much
for
civil
matters
.
Therefore
examine
your selves
in
this
:
I
have
undertaken
this
cause
,
upon
what
ground
?
in
what
confidence
?
how
far
would
I
willingly
go
in
it
?
could
I
be
content
to
lose
the
favour
of
great
ones
?
to
dye
in
the
quarrel
if
need
be
?
So
far
as
a
man
is
stablished
by
Gods
Spirit
,
so
far
is
he
settled
also
in
this
.
You
have
had
Heathen
men
,
that
would
stand
out
firmly
even
to
the
death
,
against
all
disfavours
,
against
all
losses
and
crosses
for
evidence
of
Civil
truths
,
as
you
have
it
storied
of
Papinian
an
excellent
Lawyer
,
that
in
the
defence
of
right
,
stood
forth
to
the
losse
of
his
life
;
and
many
other
the
like
examples
have
been
:
But
much
more
doth
the
Spirit
of
God
stablish
men
;
this
I
understand
,
this
cause
is
good
,
this
I
will
stand
in
,
come
what
will
,
when
I
am
called
to
it
.
Let
us
oft
call
our selves
to
an
account
,
what
we
believe
,
and
upon
what
ground
:
what
we
do
,
and
upon
what
ground
we
undertake
it
;
whether
on
grounds
of
conscience
,
or
out
of
spleen
and
passion
?
When
a
man
undertakes
things
on
natural
grounds
,
in
great
temptations
,
(
if
God
do
not
assist
him
)
he
will
sink
.
Take
the
strongest
courages
that
are
,
if
they
have
no
more
but
nature
,
though
they
may
stand
out
sometimes
,
(
to
the
shame
of
Christians
)
yet
in
some
cases
they
will
shew
themselves
to
be
but
meer
natural
men
.
And
therefore
labour
for
the
Spirit
to
stablish
us
.
It
is
not
necessary
that
we
should
enjoy
our
wealth
,
nor
the
favour
of
men
,
nor
our
life
it self
;
but
it
is
necessary
that
we
should
keep
a
good
conscience
;
it
is
necessary
that
we
should
be
saved
,
it
is
necessary
that
we
should
look
upon
our
Judge
with
confidence
at
the
day
of
Judgment
.
It
becomes
Christians
who
besides
the
light
of
nature
,
have
the
Spirit
to
stablish
them
,
to
be
settled
in
their
courses
,
to
look
that
the
conscience
be
good
,
the
cause
good
,
the
aym
good
.
If
such
a
one
give
over
when
the
cause
is
clear
and
good
,
it
is
a
sign
that
his
heart
is
not
stablished
by
the
Spirit
of
God
in
Christ
:
he
hath
either
corrupt
aymes
,
or
else
he
is
weak
,
and
understands
not
the
grounds
of
Religion
,
and
the
vanity
of
this
life
as
he
should
do
.
There
are
none
that
flinch
and
give
over
in
a
good
quarrel
,
but
either
it
is
from
hypocrisie
,
that
he
pretends
to
believe
in
Christ
,
and
life
everlasting
,
and
yet
he
doth
not
;
or
else
it
is
from
extream
and
wonderful
weaknesse
,
which
(
if
he
belong
to
God
)
he
shall
recover
,
(
as
Peter
did
)
and
shall
stand
more
strongly
another
time
.
It
is
but
a
forced
,
a
false
encouragement
and
stablishing
,
when
a
man
None
but
a
Christ
an
truly
couragious
in
death
.
(
that
hath
not
the
Spirit
of
God
)
shall
set
light
by
death
,
though
perhaps
he
die
in
a
good
quarrel
,
and
with
some
comfort
.
For
when
a
man
shall
know
,
that
after
death
there
is
a
Judgment
,
and
that
God
hath
many
things
to
lay
to
his
charge
,
when
his
conscience
shall
tell
him
that
he
is
guilty
of
a
thousand
deaths
,
if
he
be
not
in
Christ
,
and
his
pardon
sealed
by
the
Spirit
of
God
in
the
blood
of
Christ
:
is
it
not
madnesse
to
be
couragious
in
that
which
he
cannot
conquer
?
It
is
good
for
a
man
to
be
couragious
in
time
of
conquest
:
It
is
a
dastardly
thing
for
a
Christian
to
be
cowardly
,
because
he
hath
death
and
hell
conquered
,
and
every
thing
is
made
serviceable
to
help
him
to
heaven
.
But
for
another
man
to
set
light
by
these
things
,
it
is
more
madnesse
.
No
man
but
a
Christian
can
be
stout
and
couragious
,
except
it
be
from
a
false
spirit
;
especially
in
things
that
are
above
mans
natural
power
,
as
death
it
is
eternal
,
and
what
man
can
stand
out
against
the
eternal
wrath
of
God
?
And
therefore
those
that
put
on
a
Roman
stoutnesse
and
courage
,
though
they
seem
to
have
strong
spirits
,
it
is
but
false
;
either
they
are
besotted
with
sensuality
,
or
else
with
a
spirit
of
pride
.
When
they
look
before
them
,
and
see
eternity
,
and
see
their
sins
,
and
that
they
must
all
appear
at
the
day
of
Judgment
,
they
cannot
be
strong
.
Let
us
labour
therefore
to
have
our
hearts
stablished
by
the
Spirit
of
God
;
and
try
our selves
often
,
by
propounding
Queries
,
how
we
do
things
?
with
what
minds
and
?
upon
what
grounds
?
Again
,
another
Evidence
,
whereby
we
may
know
that
we
have
spiritual
2.
Desire
of
Christs
coming
.
strength
and
stability
in
Christ
wrought
in
us
by
the
Spirit
of
God
,
is
this
:
when
it
makes
us
desire
the
coming
of
Christ
:
when
it
makes
us
think
of
death
,
and
of
the
time
to
come
with
joy
and
comfort
:
and
that
for
the
present
it
gives
us
boldnesse
to
the
Throne
of
Grace
in
extremities
.
He
that
in
extremity
can
go
to
God
in
Christ
,
it
is
a
sign
his
heart
is
established
.
Hypocrites
in
extremity
flye
to
desperate
courses
,
as
Saul
and
Achitophel
did
:
but
in
extremity
the
soul
that
is
stablished
goes
to
God
:
My
God
,
my
God
,
saith
Christ
:
so
Job
,
Though
he
kill
me
,
yet
will
I
trust
in
him
.
I
say
,
it
is
an
evidence
of
a
soul
stablished
upon
Christ
by
the
Spirit
of
God
,
to
have
boldnesse
to
the
Throne
of
Grace
in
extremity
;
nay
,
when
God
seems
to
hide
himself
(
which
is
the
principal
extremity
of
all
)
as
in
Divine
temptations
,
when
God
seems
to
be
an
enemy
,
then
for
a
man
to
fight
and
wrastle
with
God
,
and
tug
with
the
temptation
,
and
not
to
let
God
go
,
though
he
kill
him
;
this
is
a
true
Israel
,
a
conquerour
of
God
:
this
is
a
heart
fortified
by
the
Spirit
.
It
is
an
argument
of
a
heart
established
,
when
(
besides
for
the
present
)
for
the
time
to
come
,
he
can
chearfully
and
boldly
think
how
it
will
be
with
him
when
death
shall
come
,
that
he
shall
go
to
Christ
,
that
the
Match
shall
be
fully
made
up
that
is
begun
by
God
between
Christ
and
him
,
(
for
the
contract
is
in
this
world
,
but
the
nuptials
are
celebrated
in
heaven
)
and
in
confidence
hereof
can
say
,
Come
,
Lord
Jesus
,
come
quickly
.
A
heart
that
is
not
stablished
saith
,
Oh
come
not
.
Wherefore
art
thou
come
to
torment
us
before
our
time
?
say
the
Devils
to
Christ
;
so
an
unstablished
heart
,
at
the
hour
of
death
,
is
afraid
it
shall
be
tormented
before
the
time
:
and
therefore
come
not
,
come
not
,
saith
such
a
soul.
But
the
soul
that
is
stablished
upon
Christ
and
upon
the
promises
in
Christ
of
forgivenesse
of
sins
,
and
life
everlasting
by
the
Spirit
of
Christ
,
that
saith
,
Come
,
Lord
Jesus
,
come
quickly
.
I
have
been
larger
upon
this
Point
,
then
I
intended
:
these
unsettled
times
moved
me
to
speak
a
little
more
then
ordinary
,
that
we
might
labour
to
have
our
hearts
stablished
,
that
whatsoever
comes
we
may
have
somewhat
that
is
certain
to
stick
to
;
that
our
estate
in
Christ
may
be
sure
,
whatsoever
becomes
of
our
state
in
the
world
otherwise
.
VERSE
XXII
.
Who
hath
anointed
us
,
and
also
sealed
us
,
and
given
the
earnest
of
the
Spirit
in
our
hearts
.
THe
Apostle
having
formerly
laid
open
the
riches
of
a
Christian
;
In
this
Verse
he
cometh
to
shew
his
strength
:
His
riches
consisteth
in
the
promises
of
God
in
Christ
:
His
strength
,
in
being
stablished
upon
those
promises
.
Now
that
which
he
had
spoken
of
more
generally
in
the
word
stablishing
,
he
unfolds
in
three
borrowed
Terms
,
Anointing
,
Sealing
,
Earnest
:
Implying
therein
the
manner
of
the
Spirits
establishing
a
Christian.
He
who
stablisheth
us
:
how
is
that
wrought
?
By
the
Spirit
anointing
,
by
the
Spirit
sealing
,
and
by
the
earnest
of
the
Spirit
:
which
three
terms
do
all
argue
assurance
.
For
you
know
,
that
in
the
old
Law
,
Kings
,
Priests
,
and
Prophets
were
anointed
,
that
is
,
they
were
authorized
and
confirmed
in
their
places
.
And
for
sealing
;
Writings
(
among
our selves
)
are
sealed
for
security
.
And
an
Earnest
secures
Contracts
and
Bargains
.
So
that
whatsoever
may
serve
to
strengthen
a
Christians
faith
and
assurance
,
is
here
laid
down
:
God
to
help
our
soules
by
our
senses
fetcheth
it
from
humane
affaires
,
applying
words
borrowed
from
earthly
commerce
,
by
a
heavenly
anagogical
sense
to
spiritual
things
.
First
,
the
sure
estate
of
a
Christian
is
set
down
in
the
general
,
by
stablishing
:
and
then
in
particular
,
we
are
anointed
and
sealed
,
and
have
the
Earnest
of
the
Spirit
.
God
,
in
the
Covenant
of
grace
doth
our
part
and
his
own
too
;
he
gives
faith
,
and
strengthens
faith
,
and
seales
us
:
he
gives
us
promises
,
he
doth
stablish
us
upon
those
promises
,
and
works
our
hearts
to
an
embracing
of
them
,
he
anoints
us
,
and
seales
us
,
and
gives
us
the
Earnest
of
the
Spirit
.
All
in
the
Covenant
of
Grace
depends
upon
the
faithfulnesse
of
God
;
and
not
upon
ours
,
but
upon
ours
dependantly
,
as
he
is
faithful
in
stablishing
us
.
Now
because
the
holy
Apostle
would
have
us
settled
in
the
excellency
of
the
state
of
a
Christian
in
the
Covenant
of
grace
,
you
see
how
large-hearted
he
is
;
he
useth
four
words
implying
one
and
the
same
thing
,
Stablishing
,
Anointing
,
Sealing
,
and
giving
Earnest
;
all
of
them
words
used
in
ratification
amongst
men
.
God
is
pleased
to
stoop
to
speak
to
us
in
our
own
language
;
to
speak
of
heavenly
things
after
an
earthly
manner
:
and
therefore
he
sets
down
the
certain
estate
of
a
Christian
by
borrowed
speeches
.
This
is
a
gracious
condescending
of
God
,
stooping
(
as
it
were
)
lower
then
himself
:
and
indeed
so
he
alwayes
abaseth
himself
when
he
deales
with
man
,
coming
down
far
below
himself
.
To
come
to
the
words
in
particular
.
And
hath
anointed
us
.
This
word
hath
a
double
reference
.
The
holy
Ghost
carries
our
minds
first
to
the
relation
and
proportion
that
is
between
the
graces
of
the
Spirit
of
God
,
and
the
oyntment
with
which
in
former
times
they
were
anointed
in
the
Jewish
Politie
.
And
it
hath
reference
likewise
and
relation
to
the
persons
that
were
anointed
.
The
persons
were
Kings
,
Priests
,
and
Prophets
.
Now
God
hath
anointed
us
in
Christ
.
The
order
is
this
:
First
,
Christ
himself
as
Mediatour
is
anointed
with
the
oyl
of
gladnesse
above
his
fellowes
;
but
for
his
fellowes
.
The
oyntment
is
first
poured
on
the
head
of
spiritual
Aaron
,
and
then
it
runs
down
to
all
the
skirts
of
his
garment
,
that
is
,
to
the
meanest
Christian.
Even
as
the
least
finger
and
toe
is
actuated
,
and
enlivened
,
and
moved
by
the
soul
and
spirits
,
that
the
head
and
the
chief
vital
parts
are
:
so
every
Christian
though
he
be
but
as
the
toe
or
the
foot
,
yet
all
have
communicated
by
the
Spirit
from
Christ
the
head
.
So
that
the
third
person
,
the
Holy
Ghost
,
that
sanctified
the
humane
nature
of
Christ
,
that
filled
and
enriched
it
with
all
grace
,
and
anointed
Christ
;
the
same
Spirit
enricheth
all
his
mystical
members
.
As
there
is
one
Spirit
in
Christ
,
and
that
sacred
body
he
took
on
him
;
so
there
is
in
the
mysticall
body
but
one
Spirit
quickening
and
enlivening
,
and
moving
the
head
,
and
the
members
.
He
is
a
head
of
influence
,
as
well
as
a
head
of
eminence
:
Of
his
fulnesse
we
have
all
grace
for
grace
:
He
is
first
anointed
,
and
then
we
are
anointed
in
him
.
We
will
first
speak
of
it
as
it
hath
reference
to
an
oyntment
:
and
then
as
it
hath
reference
to
the
persons
anointed
.
In
the
first
place
then
,
why
are
graces
here
called
anointing
?
I
answer
,
they
are
called
anointing
,
from
reference
to
that
composed
oyntment
in
Exod.
30.
where
you
have
the
composition
of
the
holy
oyl
laid
down
.
But
in
particular
,
you
may
observe
these
five
particulars
in
which
the
relation
standeth
.
First
,
Oyntment
is
a
liquor
supereminent
,
it
will
have
the
highest
place
,
it
will
have
the
eminency
,
and
be
above
all
other
liquors
,
and
in
that
respect
it
is
a
royal
liquor
:
so
the
graces
of
Gods
Spirit
,
they
are
of
an
eminent
nature
.
Spiritual
gifts
are
above
the
gifts
of
nature
;
and
spiritual
blessings
are
above
earthly
things
:
the
grace
of
God
is
a
supereminent
,
a
royall
thing
,
it
will
be
above
all
,
even
above
our
parts
of
nature
:
if
a
man
have
by
nature
a
strong
wit
,
grace
will
subdue
his
wit
,
so
that
he
shall
be
onely
witty
to
salvation
,
he
shall
be
onely
strong
to
defend
the
truth
,
and
to
do
nothing
against
it
:
he
will
subjugate
and
subordinate
his
parts
and
whatsoever
excellency
he
hath
by
nature
,
to
grace
;
cast
all
at
Christs
feet
,
count
all
as
dung
,
in
comparison
of
the
excellent
knowledge
of
Christ
.
And
so
again
,
grace
is
above
corrupt
nature
,
above
all
our
corruptions
,
it
will
bring
them
under
,
it
will
subdue
corruptions
,
temptations
,
afflictions
;
any
thing
,
what
you
will
,
that
is
either
natural
;
or
diabolical
:
for
grace
is
spiritual
,
and
that
which
is
spiritual
,
is
above
all
that
is
below
:
Grace
is
of
an
invincible
nature
,
it
will
bear
sway
by
little
and
little
;
it
is
little
in
quantity
,
but
it
is
mighty
in
operation
.
And
it
is
above
any
outward
excellency
whatsoever
;
if
a
man
be
a
King
,
if
he
have
this
anointing
,
it
makes
him
better
then
himself
:
he
is
better
in
that
he
is
a
Christian
,
that
he
hath
this
sacred
anointing
,
then
for
any
other
created
excellency
under
heaven
whatsoever
;
yea
,
though
he
were
an
Angel
.
Grace
hath
its
derivance
and
influence
from
Christ
,
who
is
higher
then
all
,
and
will
be
above
all
;
and
so
will
grace
.
That
is
the
first
.
Other
liquors
,
the
best
of
them
will
be
beneath
;
but
oyl
,
it
will
be
above
all
.
It
is
compared
to
oyntment
in
the
second
place
,
because
that
oyntment
is
sweet
and
delightful
;
so
was
the
oyntment
that
was
poured
upon
our
Saviour
by
the
woman
in
the
Gospel
:
therefore
the
Spouse
in
Cant.
1.
3.
speaking
of
Christ
,
Because
(
saith
she
)
of
the
savour
of
thy
good
oyntments
,
thy
Name
is
as
an
oyntment
poured
forth
,
therefore
do
the
Virgins
love
thee
:
The
graces
that
are
in
Christ
are
so
sweet
,
that
they
draw
the
Virgins
,
they
draw
all
believers
after
him
.
So
grace
in
a
Christian
,
it
makes
us
sweet
;
it
sweetens
our
persons
,
and
our
actions
:
It
sweetens
our
persons
to
God
;
God
delights
in
the
smell
of
his
own
graces
:
it
makes
us
delectable
for
Christ
and
his
holy
Spirit
to
lodge
in
our
soules
as
in
a
garden
of
Spices
:
It
makes
us
sweet
to
the
Church
,
to
the
communion
of
Saints
.
A
gracious
man
that
hath
his
corruptions
subdued
,
is
wondrous
sweet
,
his
heart
is
as
fine
silver
,
every
thing
is
sweet
that
comes
from
him
.
When
the
woman
poured
the
box
of
oyntment
upon
Christ
,
the
whole
house
was
filled
with
the
smell
thereof
:
so
the
whole
Church
is
filled
with
the
savour
of
the
graces
of
good
men
,
that
either
do
live
in
the
present
times
;
or
have
left
their
graces
in
writing
to
posterity
.
A
wicked
man
is
an
abomination
to
God
,
and
so
are
all
his
actions
;
he
that
is
in
the
flesh
cannot
please
God
:
a
civil
man
that
hath
not
this
anointing
,
all
that
he
doth
is
abominable
to
God
;
all
things
are
unclean
to
the
unclean
even
their
best
actions
have
a
tincture
of
defilement
from
their
corruption
:
without
this
oyntment
we
are
not
sweet
,
neither
to
God
,
nor
to
others
;
therefore
the
Scripture
terms
men
in
the
state
of
nature
,
Swine
and
Goats
,
stinking
creatures
;
and
so
indeed
they
that
have
not
this
anointing
,
they
are
stinking
Goats
,
and
shall
be
set
at
Christs
left
hand
,
except
they
have
grace
to
sweeten
their
understandings
and
affections
,
and
to
draw
them
higher
then
nature
can
.
Likewise
grace
is
full
of
sweetnesse
to
a
mans
self
;
it
sweetneth
our
nature
and
our
actions
to
our selves
:
a
good
conscience
being
privy
to
it self
of
the
work
of
grace
,
is
a
continual
feast
;
the
conscience
of
a
Christian
,
once
renewed
by
grace
,
inlargeth
the
soul
,
and
fills
it
with
sweet
peace
and
joy
in
believing
.
Thirdly
,
the
graces
of
the
Spirit
are
called
anointing
,
because
anointing
strengthens
;
therefore
usually
Warriours
and
Combatants
,
(
amoug
the
Heathen
)
that
were
to
encounter
,
were
first
anointed
:
so
there
is
a
Spirit
of
strength
in
all
those
that
are
true
Christians
which
they
have
received
from
God
,
whereby
they
are
able
to
do
that
that
worldlings
cannot
do
;
they
are
able
to
deny
themselves
,
to
overcome
themselves
in
matters
of
revenge
,
&c.
they
are
able
to
want
and
to
abound
,
to
beare
crosses
,
to
resist
temptations
,
and
,
as
the
Apostle
saith
,
able
to
do
all
things
;
nothing
can
stand
in
the
way
of
a
gracious
man
,
no
not
the
gates
of
hell
;
he
that
is
in
him
,
Grace
is
stronger
then
he
that
is
in
the
world
:
the
least
measure
of
grace
,
though
it
be
but
as
a
grain
of
mustard-seed
,
is
stronger
then
the
greatest
measure
of
opposition
,
though
strengthened
with
all
the
power
of
hell
.
In
the
fourth
place
,
oyntment
makes
the
joynts
of
the
body
nimble
:
so
this
spiritual
anointing
it
oyles
the
joynts
of
the
soul
,
(
as
I
may
say
)
and
makes
them
nimble
,
and
ready
to
serve
God
in
newnesse
of
Spirit
,
and
not
in
the
oldnesse
of
the
letter
.
Gods
people
are
called
a
willing
people
,
and
a
chearful
people
,
ready
to
every
good
work
.
And
there
is
good
reason
for
it
;
for
they
have
an
inward
spiritual
anointing
,
that
makes
them
active
and
nimble
in
every
thing
they
do
:
that
Spirit
that
sanctifieth
them
,
that
Spirit
telleth
them
what
Christ
hath
done
for
them
,
that
there
is
no
damnation
to
them
,
that
God
is
reconciled
to
them
,
that
they
are
freed
from
the
greatest
dangers
,
that
all
is
theirs
,
and
so
their
joy
and
nimblenesse
is
from
good
reason
:
and
there
is
a
spirit
of
love
in
them
unto
God
and
Christ
,
which
makes
them
nimble
.
When
a
man
is
without
grace
,
he
goes
lumpishly
and
heavily
about
the
service
of
God
:
he
is
drawen
and
forced
to
prayer
,
and
to
hearing
,
and
to
conference
and
meditation
:
he
is
dead
and
dull
,
and
frozen
to
good
works
;
but
when
a
man
hath
received
this
sweet
anointing
of
the
Spirit
,
his
heart
is
enlarged
to
all
duties
whatsoever
,
he
is
prepared
to
every
good
work
.
Again
,
oyl
makes
chearefull
:
so
doth
grace
,
it
makes
chearful
in
adversity
,
chearfull
in
death
,
chearful
in
those
things
that
dismay
the
spirits
of
other
men
:
so
much
grace
,
so
much
joy
;
for
even
as
light
and
heat
follow
the
fire
,
so
the
spirit
of
joy
doth
follow
this
spiritual
anointing
:
Conscience
of
the
interest
he
hath
in
the
favour
of
God
in
Christ
,
and
the
evidences
of
grace
stamped
upon
his
heart
,
&
an
assurance
of
a
better
estate
in
the
world
to
come
,
wonderfully
enlarge
the
soul
with
spiritual
joy
:
that
which
makes
a
man
lumpish
,
and
heavy
,
and
earthly
,
is
not
the
Spirit
of
God
:
the
Spirit
of
God
is
a
Spirit
of
joy
,
and
it
puts
a
gracious
chearfulnesse
in
the
heart
of
a
Christian
;
if
there
be
mourning
,
it
is
that
it
may
be
more
chearful
:
for
light
is
sowen
to
the
righteous
sometimes
in
mourning
.
God
loves
a
chearful
giver
,
and
a
chearful
thanksgiver
;
all
must
be
sweetened
with
chearfulnesse
,
now
this
comes
from
the
Spirit
of
God
:
and
he
that
is
anointed
with
the
Spirit
,
in
some
measure
partakes
of
spiritual
joy
and
chearfulnesse
.
Againe
,
ointment
you
know
is
of
a
healing
nature
;
as
Balme
and
other
sweet
ointments
have
a
healing
power
and
vertue
:
the
Scripture
makes
mention
of
the
Balme
of
Gilead
:
so
grace
hath
a
healing
power
;
repentance
that
is
of
a
purging
,
spiritual
joy
of
a
healing
nature
;
there
must
(
you
know
)
be
first
a
cleansing
,
and
then
a
healing
and
strengthening
:
so
some
graces
are
purgative
and
cleansing
,
some
againe
are
strengthening
and
healing
:
repentance
is
a
good
purgation
;
it
carries
away
the
malignant
and
evill
matter
;
but
the
Cordial
that
strengthens
the
soul
,
is
joy
,
The
joy
of
the
Lord
is
your
strength
.
Nehem.
8.
and
so
the
grace
of
faith
and
love
tend
to
cherrish
and
corroborate
the
soul
:
so
that
(
I
say
)
these
graces
,
this
Balme
of
the
Spirit
,
hath
a
special
Soveraign
power
to
heale
us
,
to
heale
us
both
from
the
guilt
of
sin
,
and
from
the
dominion
,
and
rule
,
and
filthy
stain
of
sin
;
it
hath
both
a
purging
and
a
Cordial
vertue
.
Thus
you
see
,
that
upon
good
grounds
the
graces
of
Gods
Spirit
,
that
he
communicates
to
the
Elect
,
and
only
to
them
that
are
in
Christ
,
they
are
called
anointing
;
and
they
will
have
the
effect
of
an
ointment
in
us
,
if
we
receive
this
anointing
,
Let
us
therefore
try
our selves
by
these
,
whether
we
be
anointed
or
no
;
what
chearfulnesse
is
there
?
what
joy
?
what
strength
?
what
nimblenesse
to
that
which
is
good
?
what
soveraignty
hath
grace
in
our
hearts
?
you
have
a
company
that
professe
Religion
,
but
make
it
serve
their
owne
turne
,
that
make
heaven
to
come
under
earth
,
that
make
the
service
of
God
to
stoop
to
other
ends
:
Beloved
,
grace
it
is
a
superiour
thing
,
and
Religion
makes
all
subordinate
:
Grace
and
Religion
wheresoever
it
is
in
truth
,
is
of
a
ruling
nature
:
and
so
it
is
sweet
,
and
it
is
strong
wheresoever
it
is
;
it
is
curing
,
and
purging
,
and
cleansing
wheresoever
it
is
:
therefore
I
beseech
you
,
let
us
not
deceive
our selves
.
I
need
say
no
more
of
the
Point
,
you
may
enlarge
it
in
your
own
meditations
.
I
come
to
the
persons
As
this
anointing
hath
reference
to
the
ointment
,
so
it
hath
relation
to
the
persons
that
were
anointed
.
Now
the
persons
anointed
were
first
dedicated
by
anointing
;
they
were
consecrated
to
God
and
separated
from
the
world
:
And
as
they
were
dedicated
and
separated
,
so
they
were
dignified
by
this
anointing
,
it
raised
them
above
the
common
condition
:
And
likewise
with
this
anointing
God
gave
them
qualifications
suitable
.
You
have
three
eminent
persons
that
were
anointed
,
and
so
raised
above
the
common
condition
of
other
men
.
Prophets
,
to
teach
the
people
.
Priests
,
to
offer
sacrifice
Kings
,
to
govern
them
.
Now
Christ
is
principally
all
these
:
He
is
the
principal
Prophet
of
his
Church
,
the
Angel
of
the
Covenant
;
He
is
Logos
,
the
Word
,
because
as
the
inward
word
,
the
mind
of
a
man
,
is
known
by
the
outward
word
;
so
Christ
is
called
the
Word
,
because
as
a
Prophet
,
he
discovers
his
Fathers
mind
,
and
makes
known
his
Fathers
will
unto
us
.
And
he
is
the
great
high
Priest
,
he
makes
atonement
between
God
and
us
,
he
stands
between
his
Father
and
us
.
And
he
is
the
great
King
of
his
Church
,
that
rescues
it
from
all
its
enemies
,
to
protect
and
defend
it
.
But
as
Christ
hath
received
this
anointing
primarily
,
and
above
his
fellows
,
yet
(
as
I
said
before
)
he
hath
received
it
for
his
fellows
.
Every
Christian
hath
his
anointing
from
Christs
anointing
,
all
our
graces
and
all
our
oyatment
is
derived
from
him
.
He
(
saith
the
Appostle
,
Rev.
1.
)
hath
loved
us
,
and
washed
us
in
his
blood
;
(
he
loved
us
first
,
which
is
the
cause
of
all
,
and
then
he
washed
us
in
his
blood
;
he
did
not
onely
shed
his
blood
for
us
,
but
he
washed
us
in
his
blood
:
he
hath
applied
his
blood
to
our
souls
,
and
by
applying
that
and
sprinkling
it
upon
our
souls
,
)
he
hath
made
us
Kings
and
Priests
to
God
his
Father
:
And
indeed
,
the
great
King
of
heaven
and
earth
,
he
is
and
will
be
attended
upon
by
none
but
Kings
and
Priests
;
he
hath
no
servants
but
such
as
are
anointed
;
he
is
followed
of
none
but
eminent
persons
,
such
as
are
separated
from
the
world
,
and
dignified
above
all
other
people
:
for
the
glory
of
his
followers
tends
to
his
honour
:
therefore
those
whom
God
chuseth
to
be
his
atendants
,
he
qualifies
them
,
gives
them
the
hearts
of
Kings
,
royal
qualifications
,
and
the
hearts
of
Priests
,
and
the
hearts
of
Prophets
.
But
this
in
the
general
.
To
shew
it
therefore
in
particulars
.
A
Christian
is
anointed
,
he
is
a
person
severed
from
the
world
,
dedicated
to
God
,
and
dignified
above
others
,
and
that
from
good
reason
,
because
God
hath
given
him
an
inward
qualification
,
which
is
the
foundation
of
all
.
And
first
,
he
is
a
true
Prophet
,
for
he
hath
received
the
anointing
of
the
Spirit
,
1
Joh.
2.
whereby
he
is
enabled
to
discern
of
things
:
he
knowes
what
is
true
honour
,
to
be
the
child
of
God
:
he
knowes
what
is
true
riches
,
Grace
:
he
knowes
what
is
true
Nobility
,
to
be
born
of
God
;
what
is
true
pleasure
,
Peace
of
conscience
,
and
joy
in
the
Holy
Ghost
:
he
can
discern
between
seeming
and
reall
things
,
and
onely
he
that
hath
received
this
anointing
of
the
Spirit
.
And
again
,
as
a
Prophet
,
he
knowes
not
onely
the
things
,
but
the
doing
of
the
things
;
he
hath
with
the
anointing
of
the
Spirit
ability
to
do
that
which
he
knowes
;
the
grace
of
God
teacheth
him
not
onely
the
duty
,
that
he
should
live
justly
,
and
soberly
,
and
godly
,
but
teacheth
him
to
do
the
things
;
for
God
writes
his
Lawes
in
his
bowels
,
that
is
,
in
his
affections
:
he
can
love
and
joy
in
God
,
and
hate
sin
,
and
overcome
revenge
,
&c.
The
Spirit
sheweth
him
Divine
things
by
a
Divine
light
;
he
sees
heavenly
things
with
a
heavenly
light
:
and
Divine
&
spiritual
knowledge
is
a
working
knowledge
,
of
the
same
nature
with
the
things
known
.
The
poorest
Christian
in
the
world
having
this
anointing
,
sees
good
things
with
such
a
convincing
light
,
and
evill
things
with
such
a
convincing
hatred
,
that
he
is
doing
and
acting
:
whereas
a
Christian
that
hath
not
the
Spirit
,
he
may
know
heavenly
things
by
a
natural
light
,
by
a
discoursive
knowledge
;
he
may
know
what
he
should
do
,
and
so
perhaps
he
may
talk
,
but
he
cannot
do
:
he
may
talk
of
death
,
but
he
cannot
dye
;
he
may
talk
and
discourse
of
suffering
,
but
when
it
comes
,
he
cannot
suffer
:
he
may
speak
much
of
patience
,
but
he
cannot
act
patience
when
occasion
is
:
A
true
Christian
hath
the
knowledge
of
doing
things
.
And
likewise
he
is
able
to
speak
a
word
in
due
season
,
to
reprove
,
to
admonish
,
to
comfort
.
Every
member
in
the
communion
of
Saints
hath
some
qualification
in
regard
of
knowledge
,
when
he
is
put
to
it
.
But
especially
he
hath
received
this
anointing
as
a
Priest
,
and
a
King
.
As
a
Priest
,
to
stand
before
God
,
and
to
offer
up
prayers
for
himself
and
others
.
Every
Christian
is
a
Favourite
in
heaven
,
he
hath
much
credit
there
,
he
hath
Gods
ear
open
at
all
times
,
and
he
improves
it
for
the
good
of
the
Church
,
for
the
good
of
others
as
well
as
for
his
own
.
And
as
to
pray
for
our selves
and
others
,
so
to
blesse
our selves
and
others
;
that
was
one
part
of
the
Priests
Office
,
and
so
(
as
the
Scipture
saith
)
we
are
called
unto
blessing
;
and
therefore
those
that
are
given
unto
cursing
,
are
not
Priests
.
And
again
,
a
Christian
that
hath
received
this
anointing
as
a
Priest
,
he
keeps
himself
unspotted
of
the
world
:
You
know
,
the
Priests
were
to
touch
no
unclean
thing
,
nor
to
defile
themselves
with
any
manner
of
pollution
;
so
every
Christian
in
some
measure
is
enabled
to
abstain
from
the
common
pollutions
of
the
times
,
to
hate
even
the
garment
spotted
with
the
flesh
:
he
is
not
carried
with
the
stream
of
the
times
;
he
will
not
converse
amiably
with
those
that
may
stain
him
,
but
as
his
calling
leads
him
,
lest
he
contaminate
his
spirit
.
And
likewise
a
Christian
hath
his
heart
alwayes
as
the
Holy
of
Holies
,
that
so
he
may
offer
up
thanks
and
praise
to
God
;
there
is
a
disposition
in
him
alwayes
to
praise
God
.
As
the
fire
in
the
Sanctuary
must
never
go
out
;
so
the
fire
that
is
kindled
by
the
Spirit
of
God
in
the
heart
of
a
Christian
,
it
never
goes
out
,
the
Holy
Ghost
maintains
it
continually
:
he
is
ready
to
praise
God
upon
all
occasions
;
ready
to
offer
up
himself
unto
God
as
a
sacrifice
.
The
sacrifices
of
a
Christian
are
a
broken
heart
:
and
as
in
the
Law
,
the
sacrifices
for
sin
must
first
be
killed
,
and
then
offered
;
so
now
in
the
Gospel
,
it
is
the
work
of
every
Christian
,
to
mortifie
,
to
kill
,
and
slay
those
beasts
,
those
corruptions
that
are
in
him
contrary
to
God
.
A
Christian
must
not
offer
himself
to
God
as
a
sinner
,
but
he
must
first
slay
his
corruptions
:
he
must
mortifie
his
sins
,
and
then
offer
up
himself
slain
to
God
.
Therefore
our
care
must
be
to
mortifie
every
corruption
,
every
faculty
of
the
soul
,
and
every
part
of
the
body
:
we
must
circumcise
our
eyes
,
that
they
behold
not
vanity
;
and
our
eares
,
that
they
hear
not
,
and
delight
not
in
unchaste
things
;
and
our
thoughts
and
every
part
,
our
wills
and
affections
,
and
then
offer
up
soul
and
body
as
a
living
sacrifice
unto
God
,
that
all
may
be
dedicated
and
sanctified
unto
him
,
and
then
it
is
a
sweet
sacrifice
:
then
when
a
Christian
hath
dedicated
himself
to
God
,
it
is
an
easie
matter
to
give
him
his
goods
when
he
calls
for
them
,
then
he
will
be
ready
to
let
all
go
,
as
the
Apostle
saith
of
the
Corinthians
,
they
first
gave
themselves
to
God
,
and
then
to
others
:
other
sacrifices
will
follow
when
we
have
first
given
our selves
to
God
:
therefore
the
first
sacrifice
is
to
kill
our
corruptions
,
to
offer
our selves
to
God
,
and
then
we
shall
be
ready
to
offer
our
estates
,
and
to
have
nothing
but
at
Gods
disposing
;
Oh
Lord
,
of
thy
hand
I
have
my
body
and
my
life
,
and
my
goods
and
all
,
I
give
them
unto
thee
:
if
thou
wilt
have
me
to
enjoy
them
,
I
do
;
but
if
thou
wilt
have
them
sacrificed
,
I
am
a
Priest
,
I
am
willing
to
offer
my self
as
a
burnt-sacrifice
to
thee
even
to
the
death
,
and
all
other
things
when
thou
shalt
be
pleased
to
call
for
them
:
and
indeed
,
all
other
sacrifices
of
our
goods
,
and
thankfulnesse
in
words
,
they
will
easily
come
off
when
we
have
offered
our selves
,
as
I
said
before
.
What
is
the
reason
that
men
will
not
part
with
a
penny
for
good
uses
?
They
have
not
given
themselves
as
sacrifices
unto
God
:
therefore
in
the
Scripture
we
are
pressed
to
give
our selves
unto
God
first
:
and
it
useth
arguments
to
that
purpose
;
as
that
we
are
not
our
own
,
but
bought
with
a
price
,
&c.
And
so
for
the
Kingly
office
.
Every
Christian
by
this
anointing
is
made
a
King
,
Rev.
1.
6.
He
hath
loved
us
,
and
washed
us
,
and
made
us
Kings
,
&c.
But
how
are
we
Kings
?
(
to
take
away
an
Objection
that
ariseth
in
the
hearts
of
carnal
men
)
Oh
(
say
they
.
)
they
talk
that
they
are
Kings
,
when
perhaps
they
have
not
a
penny
in
their
purse
;
they
talk
they
are
Kings
,
when
in
the
mean
time
they
are
underlings
in
the
world
:
here
are
Kings
indeed
,
think
prophane
conceited
persons
.
Indeed
,
all
other
things
are
but
shadowes
,
these
be
realities
;
this
is
a
Kingdome
to
purpose
:
Thou
livest
by
sense
and
by
fancy
,
or
else
if
thou
haddest
the
spiritual
eye-salve
,
if
thou
haddest
thine
eyes
open
to
see
the
dignity
of
a
Christian
,
thou
wouldest
judge
him
to
be
the
onely
King
in
the
world
:
and
therefore
I
do
not
enlarge
the
Point
to
set
colours
upon
matters
,
but
indeed
,
I
rather
speak
under
:
there
is
no
excellency
that
we
can
think
of
in
this
world
,
that
riseth
high
enough
to
set
out
the
state
of
a
Christian
:
he
is
indeed
a
King
.
For
(
I
beseech
you
)
what
makes
a
King
?
Victory
and
Conquest
,
that
makes
a
King
:
Is
not
he
a
Conquerour
that
hath
that
in
him
that
conquers
the
world
,
and
all
things
else
?
others
that
are
not
Christians
,
they
are
slaves
to
lusts
and
pleasures
.
A
Christian
that
is
chief
Conquerour
in
the
world
,
he
conquers
the
world
in
his
heart
,
and
all
temptations
are
inferiour
to
him
;
he
sees
them
as
things
that
he
hath
gotten
the
mastery
of
:
He
subdues
the
principal
enemy
:
a
Christian
fears
not
death
,
he
fears
not
Judgment
,
he
fears
not
the
wrath
of
God
;
he
knowes
God
is
reconciled
in
Christ
,
and
so
all
things
are
reconciled
with
him
:
God
being
at
peace
,
all
things
else
are
at
peace
;
so
he
is
a
Conquerour
:
he
hath
a
Kingdom
in
himself
,
others
have
Kingdoms
out
of
themselves
,
and
in
themselves
they
are
slaves
;
he
is
such
a
King
as
hath
a
Kingdom
in
himselfe
;
he
hath
peace
and
joy
,
and
rest
from
base
affections
,
and
terrour
of
conscience
.
Is
not
he
a
King
that
is
a
Lord
and
Master
of
all
things
?
A
Christian
is
Master
of
prosperity
,
he
conquers
it
;
he
can
make
it
serve
his
turn
,
to
be
thankfull
to
God
,
to
be
ready
to
distribute
:
he
is
Master
of
adversity
,
I
can
want
,
and
I
can
be
abased
,
I
can
do
all
things
through
Christ
that
strengtheneth
me
,
saith
blessed
Paul
:
He
is
an
omnipotent
King
in
some
sense
,
he
can
do
all
through
him
that
strengthens
him
:
He
hath
conquered
the
King
of
fears
,
death
:
that
that
makes
the
greatest
Monarch
in
the
world
to
shake
and
tremble
,
a
Christian
can
think
of
with
comfort
:
He
can
think
of
Gods
wrath
with
comfort
,
appeased
in
Christ
,
stenched
with
his
blood
;
he
can
think
of
the
day
of
Judgment
with
comfort
,
that
then
his
Saviour
shall
be
his
Judge
,
and
that
he
shall
stand
at
the
right
hand
of
God
:
He
can
think
of
afflictions
with
comfort
,
he
is
sanctified
to
all
things
,
and
all
things
are
sanctified
to
him
,
and
all
things
shall
work
for
his
good
,
nothing
shall
be
able
to
separate
him
from
Gods
love
to
him
in
Christ
,
neither
things
present
,
nor
things
to
come
:
That
which
amazeth
the
Belshazzars
of
the
world
,
and
makes
their
knees
smite
one
against
another
(
as
that
hand-writing
did
him
,
)
that
which
makes
others
quake
to
think
of
(
a
revenging
God
,
before
whom
they
must
appear
,
and
answer
for
all
their
miscarriages
and
their
neglect
of
precious
time
,
and
abuse
of
their
places
)
they
can
think
of
with
joy
and
comfort
.
He
hath
conquered
himself
and
his
own
heart
;
he
can
subdue
the
carnal
part
of
him
,
and
bring
it
under
the
Spirit
;
all
others
,
(
though
Kings
)
if
they
be
not
Christians
,
are
slaves
to
some
reigning
lust
or
other
.
He
is
a
King
likewise
in
regard
of
possession
;
which
is
a
second
thing
which
makes
a
Christian
an
excellent
person
;
as
he
is
a
great
Conquerour
,
so
he
is
a
great
possessour
;
for
All
is
yours
(
saith
the
Apostle
,
)
things
present
and
things
to
come
,
life
and
death
,
afflictions
and
crosses
and
all
is
yours
:
How
?
to
help
him
to
heaven
;
things
present
are
his
:
comforts
are
his
if
they
be
present
:
afflictions
are
his
to
purge
him
,
and
to
fit
him
for
heaven
:
things
to
come
are
his
,
heaven
is
his
,
and
terrours
to
come
,
all
serve
him
:
Even
evil
things
are
his
in
advantage
and
successe
;
though
in
disposition
they
be
not
his
,
but
have
an
hostile
disposition
in
them
,
they
are
all
over-power'd
by
the
love
of
God
:
And
Christ
the
King
of
heaven
and
earth
over-rules
all
to
the
good
of
his
:
And
so
all
good
things
are
his
,
though
not
in
civil
possession
,
but
as
far
as
the
great
Governour
of
all
things
sees
fit
:
what
a
King
is
this
?
and
therefore
the
word
is
not
too
great
,
to
say
;
a
Christian
is
a
King
:
he
is
indeed
the
most
excellent
person
in
the
world
.
And
he
hath
likewise
a
Kingly
spirit
,
that
is
,
he
doth
things
with
love
and
freedome
of
spirit
,
that
others
do
upon
compulsion
:
for
he
hath
the
royal
Law
of
love
(
as
the
Apostle
saith
)
written
in
his
heart
:
what
is
that
?
the
royal
Law
of
love
is
this
,
when
a
man
doth
that
which
he
doth
from
love
,
and
from
a
Princely
spirit
,
when
he
is
not
compelled
:
that
which
others
do
not
at
all
,
or
by
force
is
wrung
from
them
,
he
doth
out
of
a
Princely
spirit
that
is
in
him
,
because
his
spirit
is
enlarged
and
anointed
by
the
Spirit
of
God
to
every
good
work
.
These
things
might
be
enlarged
,
but
a
taste
of
them
is
sufficient
;
and
they
are
very
useful
to
raise
our
hearts
to
consider
that
there
is
another
manner
of
State
then
the
world
thinks
of
:
there
are
spiritual
and
excellent
Kings
and
Priests
;
and
this
will
stand
by
us
when
all
other
excellencies
will
fail
:
All
flesh
is
grasse
,
and
as
the
flower
of
the
grasse
;
but
this
dignity
,
this
anointing
which
we
have
by
the
Spirit
,
and
by
the
Word
of
God
,
it
endures
for
ever
,
and
abides
to
all
eternity
.
Now
(
not
to
go
on
in
more
particulars
,
but
)
to
make
some
Use
of
this
.
Surely
,
this
is
true
in
some
degree
of
every
Christian
,
that
he
is
a
Prophet
,
to
discern
of
things
that
differ
;
and
he
hath
a
supernatural
heavenly
light
answerable
to
the
things
;
a
spiritual
light
to
judge
of
spiritual
things
:
And
he
is
a
Priest
to
stand
before
God
continually
:
And
he
is
a
King
,
by
conquest
,
by
possession
,
by
qualification
.
I
say
,
this
undoubtedly
is
true
of
all
spiritual
persons
that
are
anointed
.
As
it
is
said
of
Saul
,
that
when
he
was
anointed
he
had
another
Spirit
;
so
God
never
makes
a
Christian
,
but
he
gives
him
the
Spirit
of
a
Christian
:
Gods
calling
is
with
qualification
,
it
is
not
a
meer
titular
anointing
,
but
there
is
another
Spirit
goes
along
with
this
anointing
,
then
there
was
before
calling
:
though
men
be
trained
up
from
their
infancy
in
the
truth
,
yet
when
they
are
anointed
by
the
Spirit
of
God
,
there
will
another
manner
of
Spirit
appear
in
them
,
then
ever
was
in
them
before
,
or
then
that
which
is
in
the
world
.
I
beseech
you
therefore
,
(
for
dignity
prepares
and
stirres
up
to
duty
,
a
man
never
so
carries
himself
in
his
place
and
condition
,
as
when
he
thinks
of
his
condition
,
)
oft
think
of
the
excellent
estate
we
are
advanced
to
in
Christ
;
it
will
put
us
in
mind
of
a
qualification
and
disposition
answerable
:
that
as
the
Apostle
oft
presseth
it
,
we
may
walk
worthy
our
calling
,
that
we
may
walk
worthy
of
this
dignity
.
When
we
are
tempted
therefore
to
sin
,
and
to
base
courses
,
let
us
say
as
good
Nehemiah
when
he
was
moved
to
flie
,
What
shall
such
a
man
as
I
flie
?
so
should
we
say
to
any
temptation
to
base
courses
of
life
,
what
shall
such
a
man
as
I
do
this
?
Why
,
if
I
be
a
Christian
,
if
I
be
not
onely
a
titular
Christian
,
(
which
is
onely
sufficient
to
damne
me
,
and
not
to
do
me
good
,
)
but
if
I
be
a
real
Christian
,
I
must
be
a
Priest
,
I
must
keep
my self
unspotted
of
the
world
,
and
undefiled
,
and
not
touch
any
unclean
thing
:
I
must
be
in
a
state
and
condition
to
pray
to
God
,
Shall
I
regard
iniquity
,
that
God
should
not
hear
my
prayer
?
If
I
be
a
Christian
,
I
am
a
King
;
shall
I
debase
my self
?
shall
I
cast
my
crown
in
the
dirt
?
God
hath
raised
me
,
and
made
me
an
heir
of
heaven
,
shall
I
abase
my self
to
sins
,
and
to
base
lusts
,
so
that
I
cannot
rule
my
own
members
,
and
yet
professe
my self
to
be
a
King
?
For
a
Christian
that
is
a
King
,
that
hath
a
guard
of
Angels
about
him
,
that
is
the
most
excellent
creature
in
the
world
,
for
him
to
abase
himself
to
the
world
;
he
that
is
bred
from
heaven
,
for
him
to
have
no
higher
thoughts
then
the
things
below
,
to
have
an
earthly
mind
,
and
earthly
thoughts
,
it
is
a
shrewd
presumption
that
he
is
but
onely
a
titular
Christian
;
and
hath
not
received
this
inward
and
spiritual
anointing
.
It
was
a
speech
of
the
Martyrs
in
the
Primitive
Church
,
when
they
were
asked
their
names
,
they
gave
this
answer
,
Christianus
sum
,
I
am
a
Christian
;
and
that
satisfied
all
questions
:
so
when
we
are
basely
tempted
to
courses
unbefitting
our
dignity
,
answer
them
from
our
Baptisme
,
I
am
baptized
into
Christ
,
and
so
am
become
a
Christian
,
and
this
is
unbeseeming
the
profession
of
Christianity
.
I
beseech
you
let
us
remember
our
calling
,
we
are
called
to
be
Prophets
,
Kings
,
and
Priests
,
and
not
onely
here
,
but
in
the
world
to
come
we
shall
be
so
;
we
must
not
think
to
be
Kings
in
Heaven
,
except
we
begin
it
here
.
It
is
with
a
Christian
,
as
it
was
with
David
,
he
was
anointed
many
yeares
before
he
was
actually
a
King
upon
the
Throne
;
while
Saul
lived
,
he
did
not
enjoy
the
Kingdome
:
So
we
are
anointed
in
this
world
,
in
part
we
are
Kings
while
we
are
here
;
Kings
over
our selves
,
and
over
the
world
:
a
Christian
sees
all
under
him
that
is
worldly
,
he
treads
the
Moon
under
his
feet
:
but
our
anointing
hath
then
especially
its
effect
when
we
are
in
heaven
;
as
Davids
anointing
it
had
its
special
effect
when
Saul
was
dead
.
We
must
now
carry
our selves
as
those
that
shall
be
Kings
:
those
that
are
not
Kings
here
,
shall
never
be
Kings
hereafter
;
those
that
are
not
Priests
here
,
shall
never
walk
with
Christ
in
heaven
in
long
white
Robes
for
ever
.
Eternal
life
is
begun
here
in
all
the
parts
of
it
.
And
therefore
I
beseech
you
,
if
our
memories
be
so
shallow
that
we
cannot
remember
other
bonds
,
let
us
remember
our
Baptisme
,
let
us
read
our
duty
in
our
Baptisme
:
what
are
we
baptized
into
?
Into
Christ
,
that
is
,
to
take
the
Name
of
Christ
upon
us
,
to
be
Christians
;
which
name
implies
these
three
,
to
be
a
King
,
Priest
,
and
Prophet
.
What
do
we
then
when
we
sin
?
We
reverse
our
Baptisme
in
some
sort
:
let
it
be
an
aggravation
then
when
we
are
tempted
to
sin
;
it
is
Treason
to
God
,
I
shall
leave
my
Captain
,
under
whose
banner
I
have
vowed
to
fight
against
the
Devil
,
the
world
,
and
the
flesh
;
and
to
forsake
my
colours
is
the
greatest
treachery
:
Yea
,
it
is
sacriledge
:
and
so
God
accounts
it
,
when
thou
prophanest
thine
eyes
and
thine
eares
in
seeing
and
hearing
of
vanity
,
as
you
do
when
you
frequent
Play-houses
and
the
like
:
I
say
,
it
is
sacrilegious
;
Kings
and
Priests
were
dedicated
persons
,
and
to
imploy
dedicated
things
about
any
other
businesse
,
then
to
God
,
is
sacriledge
;
it
is
a
committing
of
folly
with
thy
soul.
Men
have
slight
conceits
of
Religion
,
and
scarce
a
tincture
of
it
:
if
they
did
deeply
consider
what
Religion
is
,
that
it
seizeth
upon
the
soul
,
that
it
alters
and
changeth
it
,
that
whosoever
will
have
benefit
by
the
Promises
,
he
must
have
an
inward
qualification
,
and
be
anointed
with
the
Spirit
;
they
would
have
better
conceits
of
it
then
they
have
:
and
hence
it
is
therefore
that
men
make
so
little
conscience
of
giving
liberty
to
their
eares
and
eyes
to
hear
and
see
vanity
,
and
defile
themselves
in
evil
courses
,
and
cleave
to
the
occasions
of
sin
.
Let
us
oft
(
I
beseech
you
)
be
stirred
up
to
think
of
our
high
prerogatives
,
with
high
admiration
,
what
love
!
what
love
!
hath
God
shewed
,
That
we
should
be
called
the
sons
of
God
,
that
we
should
be
made
Kings
and
Priests
to
God
the
Father
.
And
if
every
you
hope
to
have
comfort
by
Religion
,
you
must
find
this
anointing
in
your selves
,
raising
you
above
other
men
to
holy
duties
,
to
be
Kings
,
and
Priests
,
and
Prophets
.
Who
hath
anointed
us
,
and
sealed
us
,
&c.
You
see
then
,
a
Christian
is
stablished
this
way
in
Christ
,
because
he
is
anointed
by
the
Spirit
of
God
;
he
is
dedicated
and
consecrated
to
God
:
Hence
(
before
I
go
on
to
that
which
followeth
)
in
that
the
Apostle
coupleth
anointing
,
and
sealing
,
and
earnest
to
the
Promises
,
observe
this
briefly
,
None
have
interest
in
the
Promises
of
mercy
,
none
can
find
comfort
by
them
,
but
such
as
find
some
change
in
themselves
.
The
Promises
of
God
(
as
I
have
often
said
)
are
the
riches
of
a
Christian
,
and
his
inheritance
:
take
all
from
him
,
you
must
needs
leave
him
this
,
you
cannot
take
this
from
him
:
and
as
an
Usurer
thinks
he
is
a
rich
man
,
though
he
have
not
two
pence
in
his
house
,
but
all
that
he
hath
is
in
Bills
and
Bonds
,
so
a
Christian
,
though
haply
he
have
not
much
in
actual
possession
,
yet
he
is
rich
in
that
he
hath
Gods
bonds
in
the
promises
:
but
now
a
man
cannot
say
that
he
is
interessed
in
the
promises
,
that
he
can
lay
claim
to
them
,
if
he
be
an
unfruitful
man
,
an
unhallowed
man
,
that
hath
not
the
sweet
oyntment
of
the
Spirit
,
changing
of
him
(
as
it
is
said
of
Saul
)
into
another
man
:
for
God
wheresoever
he
reconciles
himself
,
and
gives
any
promise
of
favour
and
mercy
,
there
he
works
a
qualification
.
Of
necessity
it
must
be
so
,
because
he
is
reconciled
to
amity
:
now
in
friendship
there
must
be
a
correspondent
similitude
of
disposition
and
sympathy
.
Now
as
long
as
we
are
in
our
natural
estate
,
and
remain
unhallowed
and
defiled
,
we
are
in
such
terms
as
God
and
we
cannot
meet
in
amity
,
and
therefore
wheresoever
the
promises
of
the
favour
of
God
and
reconciliation
are
of
force
,
there
must
be
a
change
:
God
,
when
he
intends
to
shew
favour
to
any
,
he
alters
and
changeth
them
,
that
they
may
be
such
as
he
may
have
content
,
and
complacency
and
delight
in
.
We
see
then
there
is
a
necessity
of
examining
our selves
in
this
point
.
If
thou
be
anointed
,
examine
thy self
,
what
inward
power
of
grace
thou
hast
,
what
sweet
work
of
the
Spirit
;
whether
thou
find
in
thee
a
principle
above
corruption
,
that
makes
thee
rule
above
that
which
the
world
is
inthralled
unto
:
undoubtedly
as
our
title
to
heaven
it
is
out
of
our selves
,
by
the
promises
we
have
of
salvation
and
reconciliation
in
Christ
;
so
the
evidences
must
be
found
in
our selves
;
there
must
be
anointing
,
and
sealing
,
and
the
Earnest
of
the
Spirit
:
therefore
I
beseech
you
,
think
seriously
of
what
I
have
delivered
of
that
Point
before
.
But
we
shall
have
occasion
in
the
particulars
after
to
speak
more
of
this
.
I
go
on
therefore
to
the
second
word
,
Who
hath
sealed
us
.
The
same
God
that
anoints
us
,
seales
us
.
Anointing
and
sealing
go
both
together
;
both
are
to
secure
us
of
our
estate
in
Christ
:
both
wrought
by
the
Spirit
of
God
.
Now
Christ
is
the
first
sealed
,
Job
.
6.
Him
hath
God
the
Father
sealed
:
Christ
is
sealed
to
be
our
Redeemer
,
that
is
,
God
hath
set
apart
Christ
from
others
,
hath
distinguished
him
,
and
sealed
him
,
and
set
a
stamp
upon
him
to
be
the
Messiah
:
sealed
him
to
the
great
work
of
Redemption
,
first
by
the
graces
of
the
Spirit
;
(
for
he
is
full
of
them
,
having
received
the
Spirit
above
measure
,
)
and
not
onely
so
,
but
he
sealed
him
by
many
miracles
,
by
the
resurrection
from
the
dead
,
by
which
he
was
declared
to
be
the
Son
of
God
;
by
the
calling
of
the
Gentiles
,
and
by
many
other
things
.
Christ
being
sealed
,
he
sealed
all
that
he
did
for
our
redemption
with
his
blood
:
and
for
the
strengthening
of
our
faith
,
he
hath
added
outward
seales
,
the
two
Sacraments
,
to
seal
our
faith
in
this
blood
,
and
in
him
who
is
sealed
of
the
Father
,
But
here
in
this
place
is
meant
another
manner
of
sealing
;
for
here
is
not
meant
the
sealing
of
Christ
,
but
the
sealing
of
us
,
that
have
communion
with
Christ
.
The
same
Spirit
that
sealed
the
Redeemer
,
seales
the
redeemed
.
What
is
our
Sealing
?
Sealing
we
know
hath
this
use
.
First
of
all
,
it
doth
imprint
a
likenesse
of
him
that
doth
seal
upon
the
wax
that
is
sealed
:
as
when
the
Kings
Picture
or
Image
is
stamped
or
sealed
upon
the
wax
;
every
thing
in
the
wax
answers
to
that
in
the
seal
,
face
to
face
,
eye
to
eye
,
hand
to
hand
,
foot
to
foot
,
body
to
body
.
So
we
are
said
to
be
sealed
,
when
we
carry
in
our
soules
the
Image
of
Jesus
Christ
:
for
the
Spirit
sets
the
stamp
of
Jesus
Christ
upon
every
Christian
,
so
that
there
is
the
likenesse
of
Christ
in
all
things
:
understanding
answers
understanding
,
in
proportion
;
as
a
child
(
you
know
)
answers
the
father
,
it
hath
limb
for
limb
,
foot
for
foot
,
finger
for
finger
,
but
it
is
not
in
quantity
,
but
in
proportion
and
likenesse
:
so
it
is
in
the
soul
that
is
sealed
by
the
Spirit
,
there
is
a
likenesse
to
Christ
,
something
of
every
grace
of
Christ
:
there
is
understanding
of
the
same
heavenly
supernatural
truths
;
there
is
a
judging
of
things
as
Christ
judgeth
:
and
the
affections
go
as
Christs
do
;
he
loves
that
which
Christ
loves
,
and
he
hates
that
which
he
hates
:
he
joyes
in
that
which
Christ
delights
in
:
Every
affection
of
the
soul
is
carried
that
way
that
the
affections
of
our
blessed
Saviour
are
carried
in
proportion
:
Every
thing
in
the
soul
is
answerable
to
Jesus
Christ
;
and
there
is
no
grace
in
Christ
,
but
there
is
the
like
in
every
Christian
in
some
small
measure
:
the
Obedience
of
Christ
to
his
Father
even
to
the
death
,
it
is
in
every
Christian
:
the
Humility
whereby
Christ
abased
himself
,
it
is
in
every
Christian.
Christ
works
in
the
soul
that
receiveth
him
,
a
likenesse
to
himself
.
And
this
is
an
undoubted
Character
of
a
Christian
;
The
soul
that
believes
in
Christ
,
doth
not
onely
believe
in
him
for
his
own
sake
,
to
be
forgiven
of
his
sins
,
but
together
with
believing
,
feeling
the
forgivenesse
of
his
sins
,
and
that
Christ
hath
so
loved
him
,
and
done
such
things
for
him
,
he
is
ambitious
to
expresse
Christ
in
all
things
;
and
it
stirres
him
up
with
desire
to
be
like
him
:
for
,
thinks
he
,
is
there
such
love
in
Christ
to
me
?
and
is
there
such
grace
and
mercy
in
God
to
me
?
and
was
Christ
so
good
as
to
do
and
to
suffer
such
things
for
me
?
Oh
how
shall
I
improve
things
for
him
?
Oh
that
I
might
be
like
him
!
lovely
in
his
eyes
!
This
(
I
say
)
must
needs
be
so
,
these
desires
are
undoubtedly
universally
in
the
soules
of
all
those
that
partake
of
Christ
;
it
is
the
nature
of
the
thing
to
be
so
:
we
shall
desire
to
be
transformed
more
and
more
to
Christ
;
Every
way
to
bear
the
Image
of
the
second
Adam
,
who
is
(
as
the
Apostle
saith
)
from
heaven
,
heavenly
;
and
so
shall
we
be
heavenly-minded
as
he
was
heavenly-minded
on
earth
,
talking
and
discoursing
of
the
Kingdome
of
Heaven
,
and
sitting
people
for
the
Kingdome
of
heaven
,
and
drawing
others
from
this
world
to
meditate
of
a
better
estate
:
there
is
a
likenesse
to
these
in
the
soul
of
every
believer
:
and
that
's
the
reason
that
Christs
Offices
are
put
together
in
all
those
that
he
saves
,
that
look
whosoever
he
is
a
Priest
to
,
to
dye
for
their
sins
,
to
them
he
is
a
Prophet
to
teach
them
,
and
a
King
to
subdue
their
corruptions
,
and
to
change
them
,
and
alter
them
,
and
to
rule
them
by
his
Spirit
.
You
have
carnal
men
in
presumption
,
which
leads
them
to
destruction
;
they
sever
things
in
Christ
,
they
will
take
benefit
by
Christ
,
but
they
care
not
for
his
likenesse
:
they
will
have
him
as
a
Priest
,
but
they
respect
him
not
as
a
King
.
Now
all
that
are
Christs
have
the
stamp
of
the
Spirit
upon
them
:
there
are
desires
wrought
in
them
by
the
Spirit
of
God
to
that
purpose
:
and
a
Spirit
of
Sanctification
,
that
makes
them
every
way
like
Christ
in
their
proportion
.
And
that
is
an
evidence
of
the
sealing
of
such
a
soul
;
because
the
soul
of
it self
hath
no
such
impression
:
for
the
soul
of
it self
is
a
barren
Wildernesse
,
a
stone
that
is
cold
and
uncapable
of
impression
:
when
therefore
the
soul
can
command
nature
,
being
stiffe
,
and
hard
,
and
dead
,
we
see
an
impression
of
a
higher
nature
,
a
man
may
know
that
undoubtedly
the
Spirit
of
God
hath
been
in
this
soul
;
for
we
see
a
loving
spirit
,
an
humble
spirit
,
a
gracious
,
a
believing
,
a
broken
spirit
,
an
obedient
spirit
to
every
commandment
of
God
;
the
soul
can
yield
it self
wholly
to
the
will
of
God
in
all
things
:
certainly
(
I
say
)
the
Spirit
of
God
hath
been
here
;
for
these
things
grow
not
in
a
natural
soul.
A
stone
(
you
know
)
is
cold
by
nature
,
and
if
a
man
feel
a
stone
to
be
hot
,
a
man
may
undeniably
gather
,
Certainly
the
Sun
hath
shined
upon
this
stone
:
Our
hearts
are
very
cold
by
nature
,
undoubtedly
when
they
are
warmed
with
the
love
of
God
,
that
they
are
made
plyable
to
duties
,
the
Sun
of
righteousnesse
,
Christ
hath
shined
on
this
cold
heart
.
Gods
Spirit
can
work
on
Marble
,
can
work
on
Brasse
,
as
Jeremy
saith
.
It
was
the
commendations
of
one
of
the
Fathers
,
that
he
could
work
on
Brasse
.
God
can
work
on
our
soules
which
are
as
brasse
,
and
make
an
impression
of
grace
there
:
and
therefore
when
a
man
sees
an
impression
upon
such
hard
mettal
,
certainly
he
may
know
that
the
finger
of
Gods
Spirit
hath
been
there
.
So
that
the
work
of
Sanctification
is
an
undoubted
seal
of
the
Spirit
of
God
.
A
second
use
of
a
Seal
is
Distinction
.
Seales
are
given
for
distinguishing
:
for
you
know
sealing
is
a
stamp
set
upon
some
few
out
of
many
:
so
this
sealing
of
the
Spirit
,
it
distinguisheth
Christians
from
others
;
as
we
shall
see
more
at
large
afterwards
.
Then
again
,
a
Seal
it
serves
for
Appropriation
:
for
men
seal
those
things
that
are
their
own
.
Merchants
seal
those
Wares
that
they
either
have
,
or
mean
to
have
a
right
unto
:
Men
seal
their
own
sheep
,
and
not
others
,
and
stamp
their
own
Wares
,
and
not
others
.
God
here
stoops
so
low
as
to
make
use
of
terms
that
are
used
in
humane
matters
and
contracts
:
and
by
sealing
,
he
shewes
that
he
hath
appropriated
his
own
to
himself
,
chosen
and
singled
them
out
for
himself
to
delight
in
.
Again
,
sealing
further
serves
to
make
things
authentical
,
to
give
authority
and
excellency
to
things
:
Magistrates
and
Officers
go
with
their
broad
Seal
,
and
deliver
things
that
they
would
have
carried
with
authority
,
sealed
;
and
the
Seal
of
the
Prince
is
the
authority
of
the
Prince
:
so
that
a
Seal
is
to
make
things
authentical
,
to
give
validity
to
things
answerable
to
the
value
and
esteem
of
him
that
seales
.
These
four
principal
uses
there
is
of
sealing
.
Now
God
by
his
Spirit
doth
all
these
:
for
God
by
his
Spirit
sets
the
stamp
and
likenesse
of
Christ
upon
us
;
he
distinguisheth
us
from
others
,
from
the
great
refuse
of
the
world
:
he
appropriates
us
to
himself
;
and
like
wise
he
authorizeth
us
and
puts
an
excellency
upon
us
to
secure
us
against
all
:
when
we
have
Gods
Seal
upon
us
we
stand
against
all
accusations
;
Who
shall
separate
us
from
the
love
of
God
?
we
dare
def●…
all
objections
,
and
all
accusations
of
conscience
whatsoever
:
a
man
that
hath
Gods
▪
Seal
,
he
stands
impregnable
,
it
so
authorizeth
him
in
his
conscience
:
for
it
is
given
us
for
our
assurance
,
and
not
for
Gods
:
God
seales
not
because
he
is
ignorant
,
He
knowes
who
are
his
.
But
what
?
is
the
Spirit
it self
this
seal
?
or
the
graces
of
the
Spirit
?
or
the
comforts
of
the
Spirit
?
what
is
this
seal
?
(
for
that
is
the
question
now
)
whether
the
Spirit
it self
,
or
the
work
of
the
Spirit
,
or
the
comfort
and
joy
of
the
Spirit
?
I
answer
,
indeed
the
Spirit
of
God
where
it
is
,
is
a
sufficient
seal
to
us
,
that
God
hath
set
us
out
for
his
:
for
whosoever
hath
the
Spirit
of
Christ
is
his
;
and
whosoever
hath
not
the
Spirit
of
Christ
is
none
of
his
:
but
the
Spirit
is
the
Authour
of
this
sealing
:
and
the
sealing
that
is
in
us
,
is
wrought
by
the
Spirit
:
so
that
except
you
take
the
Spirit
for
that
which
is
wrought
by
the
Spirit
,
you
have
not
the
right
comprehension
of
sealing
;
and
so
the
Spirit
with
that
which
the
Spirit
works
,
is
the
seal
:
for
the
Spirit
is
alway
with
his
own
seal
,
with
his
own
stamp
.
Other
seales
are
removed
from
the
stamp
,
and
the
stamp
remains
,
though
the
seal
be
gone
:
but
the
Spirit
of
God
dwells
and
keeps
a
perpetual
residence
in
the
heart
of
a
Christian
,
guiding
him
,
moving
him
,
enlightning
of
him
,
governing
him
,
comforting
him
,
doing
all
offices
of
a
seal
in
his
heart
,
till
he
have
brought
him
to
heaven
:
for
the
Holy
Ghost
never
leaves
us
;
it
is
the
sweetest
inhabitant
that
ever
lodging
was
given
to
:
he
doth
all
that
is
done
in
the
soul
,
and
he
is
perpetually
with
his
own
work
in
joy
and
comfort
;
though
he
seems
sometimes
to
be
in
a
corner
of
the
heart
,
and
is
not
discernable
,
yet
he
alway
dwells
in
us
:
the
Spirit
is
alwayes
with
the
stamp
it
sets
upon
the
soul.
What
is
that
stamp
then
?
(
to
come
to
the
matter
more
particularly
,
)
what
is
that
that
the
Spirit
seales
us
with
especially
?
what
is
that
work
?
I
answer
,
the
Spirit
works
in
this
order
for
the
most
part
;
and
in
some
of
these
universally
.
First
,
the
Spirit
doth
together
with
the
Word
(
which
is
the
instrument
of
the
Spirit
,
the
Chariot
in
which
it
is
carried
)
convince
us
of
the
evil
that
is
in
us
,
and
of
the
ill
estate
we
are
in
by
reason
thereof
:
it
convinceth
us
that
we
are
sinners
,
and
of
the
fearful
estate
that
we
are
in
by
sin
:
this
is
the
first
work
of
the
Spirit
on
a
man
in
the
state
of
nature
;
it
convinceth
us
of
the
ill
that
is
in
us
,
and
of
the
ill
due
unto
us
,
and
thereupon
it
abaseth
us
:
therefore
it
is
called
the
Spirit
of
bondage
,
because
it
makes
a
man
tremble
and
quake
till
he
see
his
peace
in
Christ
.
When
the
Spirit
hath
done
that
,
then
it
convinceth
a
man
by
a
better
,
by
a
sweeter
light
,
discovering
a
remedy
in
Christ
,
who
is
sealed
of
God
,
to
reconcile
God
and
us
.
And
as
he
enlightneth
the
soul
,
convinceth
it
of
the
all-sufficiency
that
is
in
Christ
,
and
the
authority
that
he
hath
,
being
sent
and
sealed
of
God
for
that
purpose
;
so
he
works
on
the
affections
,
he
inclines
the
heart
to
go
to
God
in
Christ
,
and
to
cast
himself
on
him
by
faith
.
Now
when
the
soul
is
thus
convinced
of
the
evil
that
is
in
us
,
and
of
the
good
that
is
in
Christ
,
and
with
this
convincing
is
enclined
and
moved
by
the
holy
Spirit
,
(
as
indeed
the
holy
Spirit
doth
all
)
then
upon
this
the
Spirit
vouchsafeth
a
superadded
work
,
(
as
the
Spirit
doth
still
adde
to
his
own
work
)
he
addes
a
confirming
work
,
which
is
here
called
Sealing
:
that
seal
is
not
faith
:
for
the
Apostle
saith
,
After
you
believed
,
ye
were
sealed
:
so
that
this
sealing
is
not
the
work
of
faith
,
but
it
is
a
work
of
the
Spirit
upon
faith
,
assuring
the
soul
of
its
estate
in
grace
.
But
what
need
confirmation
when
we
believe
?
Is
not
faith
confirmation
enough
?
when
a
man
may
by
a
reflect
act
of
the
soul
know
that
he
is
in
the
state
of
grace
by
believing
?
It
is
true
,
as
the
natural
conscience
knows
what
is
in
a
man
,
as
the
natural
judgment
can
reflect
,
so
the
spiritual
understanding
can
reflect
;
and
when
he
believes
,
he
knowes
that
he
believes
,
without
the
Spirit
,
by
the
reflect
act
of
the
understanding
(
except
he
be
in
case
of
temptaton
)
what
needs
sealing
then
?
This
act
of
ours
in
believing
,
and
the
knowledge
of
our
believing
it
is
oft
terribly
shaken
:
and
God
is
wondrous
desirous
(
as
we
see
by
the
whole
passage
of
the
Scripture
)
that
we
should
be
secure
of
his
love
;
he
knowes
that
he
can
have
no
glory
,
and
we
can
have
no
comfort
else
:
and
rherefore
when
we
by
faith
have
sealed
to
his
truth
,
he
knowes
that
we
need
still
further
sealing
,
that
our
faith
be
current
and
good
,
and
to
strengthen
our
faith
,
for
all
is
little
enough
in
the
time
of
temptation
;
and
therefore
the
single
witnesse
of
our
soul
by
the
reflect
act
,
knowing
that
we
do
believe
when
we
do
believe
,
it
is
not
strong
enough
in
great
temptations
;
for
in
some
tryals
the
soul
is
so
carried
and
hurried
,
that
it
cannot
reflect
upon
it self
,
nor
know
what
is
in
it self
,
without
much
ado
:
therefore
first
the
Spirit
works
faith
whereby
we
seal
Gods
truth
,
Joh.
3.
He
that
believes
,
hath
put
to
his
seal
that
God
is
true
:
when
God
by
his
Spirit
moves
me
to
honour
him
by
sealing
his
truth
,
that
Whosoever
believes
in
Christ
,
shall
be
saved
,
then
God
seales
this
my
belief
with
an
addition
of
his
holy
Spirit
:
so
that
this
sealing
is
a
work
upon
believing
;
and
as
faith
honours
God
,
so
God
honours
faith
with
a
superadded
seal
and
confirmation
.
But
yet
we
not
come
particularly
enough
to
know
what
this
Seal
is
.
When
we
honour
God
by
sealing
his
truth
,
then
the
Spirit
seales
us
;
certainly
then
the
Spirit
doth
it
by
presence
,
by
being
with
us
in
our
soules
.
What
then
doth
the
Spirit
work
when
we
believe
?
How
shall
we
know
that
there
is
such
a
spiritual
sealing
?
I
answer
,
the
Spirit
in
this
sea●…g
works
these
four
things
:
First
,
a
secret
voyce
or
witnesse
to
the
soul
,
that
we
are
the
sonnes
of
God
.
Secondly
,
a
voyce
or
speech
in
us
again
to
God
,
causing
us
to
have
accesse
to
the
Throne
of
grace
with
boldnesse
.
Thirdly
,
a
work
of
Sanctification
.
Fourthly
,
Peace
of
Conscience
,
and
joy
in
the
Holy
Ghost
.
By
these
four
wayes
we
may
know
the
sealing
of
the
Spirit
after
we
believe
,
and
that
our
faith
is
a
sound
belief
,
and
that
we
are
in
the
state
of
grace
indeed
.
First
,
(
I
say
)
the
Spirit
speaks
to
us
by
a
secret
kind
of
whispering
and
intimation
,
(
that
the
soul
feeles
better
then
I
can
expresse
,
)
Be
of
good
comfort
,
thy
sins
are
forgiven
thee
,
saith
he
to
the
soul
,
I
am
thy
salvation
:
there
is
(
I
say
)
a
sweet
joyning
,
a
sweet
kisse
given
to
the
soul
,
I
am
thine
,
and
thou
art
mine
:
God
by
his
Spirit
speaks
so
much
;
there
is
a
voyce
of
Gods
Spirit
speaking
peace
to
his
people
upon
their
believing
.
And
then
secondly
,
the
Spirit
of
adoption
stirres
up
the
speech
of
the
soul
to
God
,
that
as
he
sayes
to
the
soul
,
Because
thou
believest
,
now
thou
art
honoured
to
be
my
child
;
so
the
Spirit
stirres
up
in
the
soul
a
Spirit
of
prayer
to
cry
,
Abba
,
Father
;
it
can
go
boldly
to
God
as
to
a
Father
;
for
that
Abba
,
Father
,
it
is
a
bold
and
familiar
speech
.
There
are
two
things
in
a
prayer
of
a
Christian
that
are
incompatible
to
any
carnal
man
:
there
is
an
inward
kind
of
familiar
boldnesse
in
the
soul
,
whereby
a
Christian
goes
to
God
,
as
a
child
when
he
wants
any
thing
goes
to
his
father
;
a
child
considers
not
his
own
worthinesse
or
meannesse
,
but
goeth
to
his
father
familiarly
and
boldly
:
so
(
I
say
)
when
the
Spirit
of
God
speaks
to
us
from
God
,
and
tells
the
soul
,
I
am
thine
,
I
am
thy
salvation
,
thy
sins
are
forgiven
thee
,
be
of
good
comfort
;
and
when
the
soul
again
speaks
to
God
,
when
it
can
pour
forth
it self
with
a
kind
of
familiar
boldnesse
and
earnestnesse
,
especially
in
extremity
,
and
in
time
of
trouble
,
and
can
wait
in
prayer
,
and
depend
upon
God
this
spiritual
speech
of
God
to
the
soul
,
and
of
the
soul
to
God
,
it
is
a
seal
of
the
Spirit
that
indeed
we
are
true
believers
,
because
we
can
doe
that
that
none
can
do
but
Christians
:
God
speaks
to
our
souls
,
he
raiseth
our
souls
,
and
by
his
Spirit
he
puts
a
spirit
of
supplication
into
us
,
and
helps
our
infirmities
:
for
we
know
not
what
to
ask
,
but
he
helps
our
weaknesse
,
and
enables
us
to
lay
out
the
wants
of
our
soules
to
God
:
these
are
evidences
of
the
presence
,
and
of
the
seal
of
the
Spirit
.
In
the
third
place
,
this
sealing
of
the
Spirit
after
we
beleeve
,
is
known
by
the
sanctifying
work
of
the
Spirit
:
for
(
as
I
told
you
before
in
the
unfolding
of
the
Point
)
the
Spirit
seals
our
spirits
by
stamping
the
likenesse
of
the
Spirit
of
Christ
on
us
:
so
that
when
a
man
finds
in
his
soul
some
lineaments
of
that
heavenly
Image
of
Christ
Jesus
,
when
he
finds
some
love
,
he
may
know
by
that
love
that
he
is
translated
from
death
to
life
;
when
he
finds
his
spirit
subdued
,
to
be
humble
,
to
be
obedient
,
when
he
finds
his
spirit
to
be
heavenly
and
holy
as
Christ
was
;
when
he
finds
this
stamp
upon
the
soul
,
surely
he
may
reason
,
I
have
not
this
by
nature
,
naturally
I
am
proud
,
now
I
can
abase
my self
;
natureally
I
am
full
of
malice
,
now
I
can
love
,
I
can
pray
heartily
for
mine
enemies
,
as
Christ
did
:
naturally
I
am
lumpish
and
heavy
,
now
in
afflictions
,
I
can
joy
in
the
Holy
Ghost
,
I
have
somewhat
in
me
contrary
to
nature
,
surely
God
hath
vouchsafed
his
Spirit
(
upon
my
believing
in
Christ
)
to
mark
me
,
to
seal
〈◊〉
to
stamp
me
for
his
,
I
carry
now
the
Image
of
the
second
Adam
,
I
know
the
Holy
Ghost
hath
been
in
my
heart
,
I
see
the
stamp
of
Christ
there
:
Know
you
not
that
Christ
is
in
you
,
except
you
be
cast
awayes
?
saith
the
Apostle
;
so
upon
search
,
the
Christian
soul
finds
somewhat
of
Christ
alwayes
in
the
soul
to
give
a
sweet
evidence
that
he
is
sealed
to
the
day
of
redemtpion
.
The
fourth
evidence
that
the
Spirit
of
God
hath
been
in
a
mans
heart
,
is
the
joy
of
the
Holy
Ghost
and
peace
of
conscience
,
sanctification
is
the
ordinary
seal
that
is
alwaies
in
the
soul
;
this
is
an
extraordinary
seal
,
peace
and
joy
:
when
the
soul
needs
incouragement
,
then
God
is
graciously
pleased
to
superadd
this
,
to
give
such
spiritual
ravishings
which
are
as
the
very
beginnings
of
heaven
,
so
that
a
man
may
say
of
a
Christian
at
such
times
that
he
is
in
heaven
before
his
time
,
he
is
in
heaven
upon
earth
;
but
especially
God
doth
this
when
he
will
have
his
children
to
suffer
,
or
after
suffering
,
after
some
special
conflict
,
after
we
have
combated
with
some
special
corruption
,
with
some
sinfull
disposition
,
with
some
strong
temptation
,
and
have
got
the
victory
:
To
him
that
overcometh
will
I
give
of
the
hidden
Manna
,
and
a
white
stone
,
and
a
new
name
that
none
can
read
it
,
but
he
that
hath
it
;
that
is
,
he
shall
have
assurance
that
he
is
in
the
state
of
grace
,
and
the
sweet
sense
of
the
love
of
God
,
and
that
sweet
heavenly
Manna
that
none
else
can
have
:
thus
God
dealt
with
Job
;
after
he
had
exercised
that
Champion
a
long
time
,
at
the
last
he
discovered
himself
in
a
glorious
manner
to
him
;
so
it
is
usually
after
some
great
crosse
:
or
in
the
middest
of
some
great
crosse
,
when
God
sees
that
we
must
be
supported
with
some
spiritual
comfort
,
we
sink
else
;
then
there
is
place
and
time
for
spiritual
comfort
,
when
earth
cannot
comfort
:
thus
St.
Paul
in
the
middest
of
the
dungeon
when
he
was
in
the
stocks
being
sealed
with
the
Spirit
,
he
sang
at
midnight
;
Alas
,
what
would
have
become
of
blessed
Paul
?
his
spirit
would
have
sunk
if
God
had
not
stamped
it
with
Joy
in
the
Holy
Ghost
;
and
so
David
,
and
the
three
young
men
in
the
fiery
furnace
,
and
Daniel
in
the
den
,
God
doth
then
even
as
parents
,
smile
upon
their
children
when
they
are
sick
and
need
comfort
:
so
above
all
other
times
God
reserves
this
hidden
sealing
of
his
children
with
a
spirit
of
joy
when
they
need
it
most
,
sometimes
in
the
middest
of
afflictions
,
sometimes
as
a
reward
when
they
come
out
of
their
afflictions
:
sometimes
before
;
so
our
Saviour
Christ
had
James
and
John
with
him
upon
the
mountain
to
strengthen
them
against
the
scandal
of
suffering
after
:
so
God
when
he
hath
a
great
work
for
his
children
to
do
,
some
suffering
for
them
to
go
through
,
as
an
encouragement
before-hand
,
he
enlargeth
their
spirits
with
the
joy
of
the
,
Holy
Ghost
:
and
some
times
also
after
a
holy
and
gracious
disposition
in
the
Ordinances
of
God
,
God
doth
adde
an
excellent
portion
of
his
Spirit
,
a
seal
extraordinary
:
for
indeed
,
God
thinks
nothing
enough
for
his
children
till
he
have
brought
them
to
heaven
,
seal
upon
seal
,
and
comfort
upon
comfort
;
and
the
more
we
depend
upon
him
in
the
meanes
of
salvation
,
and
the
more
we
conflict
with
our
corruptions
,
the
more
he
increaseth
the
sweet
comforts
and
the
hidden
Manna
of
the
Spirit
.
Thus
we
see
how
the
Spirit
seals
:
I
beseech
you
therefore
let
us
examine
our selves
by
that
which
hath
been
spoken
:
after
we
believe
,
God
seales
those
that
do
believe
;
we
honour
him
by
believeing
,
he
honours
us
by
sealing
us
with
his
Spirit
:
Hath
God
spoken
to
thy
soul
by
the
witnesse
of
the
Spirit
,
and
said
,
I
am
thy
salvation
,
thy
sins
are
forgiven
thee
?
doth
God
stirre
up
thy
spirit
to
call
upon
him
,
especially
in
extremity
?
and
to
go
with
boldnesse
and
earnestnesse
to
him
?
surely
this
boldnesse
and
earnestnesse
is
an
evidence
of
the
seal
of
the
Spirit
;
for
a
man
that
hath
no
seal
of
the
Spirit
,
he
cannot
go
to
God
in
extremity
;
Saul
in
extremity
he
goes
to
the
Witch
;
and
Achitophel
and
Judas
in
extremity
go
to
desperate
conclusions
:
a
man
that
hath
not
the
Spirit
of
God
speaking
peace
to
his
conscience
,
to
whom
God
hath
not
given
the
Spirit
of
Adoption
to
cry
,
Abba
,
Father
,
in
all
manner
of
exigents
,
he
sin●…ks
as
lead
to
the
bottom
of
the
sea
;
so
heavy
is
the
soul
that
is
not
raised
by
the
Spirit
of
God
,
he
hath
no
consistence
till
he
come
to
the
Centre
,
to
hell
.
Did
you
ever
feel
the
sweet
joy
of
the
Spirit
after
conflict
with
corruptions
,
and
getting
ground
of
them
,
and
in
holy
duties
?
&c.
it
is
a
sign
that
God
hath
sealed
you
.
But
you
will
say
,
How
can
that
be
a
seal
that
is
not
alwaies
?
a
seal
cotinues
with
the
thing
;
Gods
children
find
not
peace
alwaies
,
the
joy
of
the
Spirit
comes
after
the
work
of
the
Spirit
:
how
then
can
this
be
a
seal
?
I
Answer
,
Yes
;
for
howsoever
it
be
or
not
alway
sensible
,
yet
it
is
alway
a
seal
:
though
we
have
not
alwaies
the
joy
of
the
Spirit
,
yet
we
have
the
Spirit
of
joy
;
a
Christian
hath
not
the
joy
of
the
Spirit
at
all
times
,
for
that
is
moveable
,
but
he
hath
alwaies
the
Spirit
of
joy
,
which
Spirit
though
it
be
not
known
by
joy
,
yet
it
is
known
by
operation
and
working
:
there
is
the
work
of
the
Spirit
,
where
there
is
not
alwayes
the
joy
of
the
Spirit
:
and
therefore
when
that
fails
,
go
to
the
work
of
sanctification
,
and
see
what
stamp
and
resemblance
of
Christ
there
is
:
see
if
thy
heart
be
humble
and
broken
,
if
thou
have
a
loving
disposition
in
thee
like
to
Christ
,
that
thou
hatest
that
which
Christ
hateth
,
that
thou
seest
a
division
in
thy self
:
I
say
,
when
the
joy
of
the
Spirit
ceaseth
,
go
to
the
work
of
the
Spirit
,
and
to
this
work
of
the
Spirit
,
viz.
the
voice
of
the
Spirit
,
canst
thou
cry
to
God
with
prayer
and
supplication
?
and
if
thou
canst
not
pray
with
distinct
words
,
canst
thou
mourne
and
groan
to
God
?
this
sighing
and
groaning
is
the
voice
of
Gods
Spirit
,
and
God
knowes
the
voice
of
his
own
Spirit
.
But
for
the
question
propounded
:
the
soul
of
a
Christian
knowes
that
when
it
findes
not
extraordinary
comfort
from
Gods
Spirit
,
that
Gods
love
is
constant
:
It
can
reason
thus
,
Though
I
find
not
the
comfort
of
the
Spirit
,
yet
I
have
the
Spirit
of
Comfort
,
because
I
had
the
Spirit
in
former
times
,
and
Gods
Spirit
is
unchangeable
,
and
therefore
though
it
be
not
with
me
now
as
in
those
ravishings
of
the
Spirit
,
yet
the
love
of
God
is
the
same
,
though
my
feeling
be
not
the
same
;
because
though
I
be
off
and
on
,
and
my
feeling
ebb
and
flow
,
yet
his
love
is
not
so
:
and
here
upon
the
extraordinary
feeling
of
the
Spirit
,
which
is
superadded
as
an
extraordinary
seal
,
it
may
be
a
sound
seal
of
Comfort
from
the
constancy
of
God
who
gave
it
,
and
he
gave
it
for
this
end
,
that
we
might
have
recourse
and
retire
back
in
our
thoughts
,
and
argue
,
it
was
thus
and
thus
with
me
;
then
we
remember
the
times
of
old
,
as
David
saith
,
Psal.
77.
and
help
our selves
with
our
former
feelings
:
he
that
alway
hath
life
,
is
not
alwaies
alike
stirred
;
Christ
may
be
begotten
and
live
in
us
,
but
he
stirs
not
alwaies
alike
:
so
though
the
Spirit
of
sanctification
be
in
us
,
and
stir
in
us
,
yet
his
stirring
is
not
alike
so
sweet
;
and
the
stirring
of
the
Spirit
though
it
be
not
alway
,
yet
the
Spirit
is
alway
there
;
so
the
soul
may
have
recourse
to
that
which
is
unchangeable
and
constant
,
even
God
himself
;
and
his
love
is
as
himself
.
But
to
take
a
Christian
in
his
worst
time
,
in
the
worst
and
greatest
afflictions
,
how
shall
he
know
then
that
he
is
sealed
of
the
Spirit
?
when
corruption
,
temptation
and
affliction
meet
together
in
the
soul
:
when
temptation
is
joyned
with
our
corruption
,
and
afflictions
yield
ground
to
temptations
:
(
for
Satan
useth
the
afflictions
we
are
in
as
temptations
to
shake
our
faith
,
Canst
thou
be
a
child
of
God
,
and
be
so
exercised
?
is
this
grace
?
so
affliction
is
a
weapon
to
temptation
,
for
Satan
to
help
his
fiery
darts
with
.
)
Now
how
shall
a
man
know
that
God
hath
any
part
here
?
He
may
know
that
he
is
sealed
by
the
Spirit
of
God
,
if
he
have
a
spirit
to
thwart
these
,
if
he
row
against
the
stream
,
if
he
go
contrary
to
all
these
;
if
he
find
a
spirit
resisting
Satans
temptations
,
and
raising
himself
above
afflictions
,
and
standing
against
,
and
combating
with
his
corruptions
,
and
checking
his
carnal
soul
when
it
is
drawing
him
down
,
Why
art
thou
discomforted
,
O
my
soul
?
saith
David
;
Psal.
42.
&
43.
He
found
corruptions
,
and
afflictions
,
and
Satans
temptations
working
with
them
,
depressing
his
soul
downwards
;
hereupon
having
the
Spirit
in
him
,
saith
he
,
Why
art
thou
disquieted
within
me
?
trust
in
God
:
He
first
chides
his
soul
,
Why
art
thou
so
?
and
then
he
layes
a
charge
upon
it
,
trust
in
God
.
So
I
say
,
when
this
is
in
the
soul
in
the
greatest
extremity
,
when
I
can
check
my
soul
,
Why
art
thou
thus
?
yet
trust
in
God
;
whatsoever
is
in
the
world
,
yet
there
is
hope
in
heaven
,
though
there
be
little
comfort
upon
earth
;
this
is
a
sign
that
I
am
sealed
with
the
Spirit
of
God
:
and
thus
in
the
worst
temptations
that
can
come
,
and
so
in
the
worst
times
,
a
man
may
know
that
he
is
in
the
state
of
grace
.
One
use
of
a
seal
(
I
told
you
before
)
was
to
distinguish
,
if
a
man
therefore
find
in
himself
a
distinguishing
from
the
errours
of
the
times
:
Many
walk
(
saith
the
Apostle
)
of
whom
I
have
told
you
oft
,
their
end
is
damnation
,
their
belly
is
their
god
,
they
mind
earthly
things
:
but
what
did
S.
Paul
in
the
mean
time
?
what
did
the
Spirit
work
in
him
?
But
our
conversation
is
in
heaven
,
saith
he
.
The
whole
world
was
overspread
with
a
deluge
of
sin
;
but
what
was
Noah
and
his
family
?
God
by
his
Spirit
distinguished
them
,
they
went
a
contrary
course
to
the
world
;
and
Lot
in
Sodom
:
so
a
man
may
know
that
he
is
sealed
,
when
the
Spirit
leads
him
another
way
,
that
he
is
not
led
with
the
errours
of
the
times
.
Thus
we
have
unfolded
to
you
the
sealing
of
the
Spirit
;
and
you
see
the
Spirit
of
God
not
onely
anoints
,
but
seales
.
Now
we
should
labour
to
have
our
hearts
thus
sealed
by
the
Spirit
:
Can
we
desire
and
never
be
at
quiet
till
our
Instruments
be
sealed
,
till
our
acquittances
,
till
our
Charters
be
sealed
?
and
shall
we
be
patient
not
to
have
our
soules
sealed
?
Let
us
labour
by
all
means
to
have
the
Image
and
likenesse
of
Christ
stamped
upon
our
soules
especially
,
that
is
wondrous
comfortable
when
we
can
find
somewhat
in
us
like
to
Jesus
Christ
.
To
encourage
us
to
this
,
let
us
consider
,
that
death
and
Judgment
will
come
,
and
God
will
set
none
at
his
right
hand
but
his
sheep
that
have
his
mark
:
those
that
he
sets
his
stamp
and
Image
upon
,
those
he
will
set
on
the
right
hand
in
the
day
of
Judgment
.
And
how
comfortably
in
the
hour
of
death
can
the
soul
commend
it self
to
God
,
when
it
sees
it self
stamped
and
sealed
by
the
Spirit
of
Christ
?
when
he
can
say
to
Christ
,
Lord
Jesus
,
receive
my
soul
that
thou
hast
redeemed
by
thy
blood
,
that
thou
hast
sealed
by
thy
Spirit
,
and
that
thou
hast
set
thine
own
stamp
upon
,
acknowledge
thine
own
likenesse
,
though
it
be
not
as
it
should
be
:
what
a
comfort
(
I
say
)
hath
the
sealed
soul
at
the
hour
of
death
?
and
so
in
all
other
extremities
,
and
in
times
of
trouble
and
danger
,
those
in
whom
God
sees
his
own
Image
and
likenesse
,
he
will
own
,
and
to
those
he
will
alwayes
shew
a
distinct
and
respective
love
in
hard
times
.
What
a
difference
is
between
that
soul
and
others
in
the
time
of
affliction
,
as
in
the
time
of
pestilence
and
war
:
the
soul
that
is
sealed
knowes
that
he
is
marked
out
for
God
,
for
happinesse
in
the
world
to
come
,
whatsoever
befalls
him
in
this
world
;
and
he
knowes
that
God
in
all
confusion
of
times
knowes
his
own
seal
:
those
that
are
sealed
God
hath
a
speciall
care
of
,
I
say
;
therefore
in
Ezek.
9.
they
are
said
to
be
marked
in
their
foreheads
:
not
that
there
was
any
visible
mark
on
them
,
but
it
is
a
phrase
to
signifie
what
speciall
care
God
had
of
his
people
,
specially
in
times
of
destruction
,
God
will
as
it
were
set
them
out
in
those
times
,
and
make
special
provision
for
them
:
thus
Josiah
was
taken
away
from
the
evill
to
come
;
and
Lot
was
taken
out
of
Sodom
when
fire
and
brimstone
was
to
come
from
heaven
:
and
Pella
,
a
little
Village
was
delivered
when
the
general
destruction
came
upon
Jerusalem
.
So
that
(
I
say
)
God
hath
a
speciall
care
of
his
little
ones
in
this
life
;
and
if
he
take
them
away
,
yet
their
death
is
precious
in
his
sight
:
He
will
not
part
with
them
but
upon
special
consideration
;
he
sees
if
they
live
it
will
be
worse
for
them
;
he
sees
it
is
better
for
them
to
be
gathered
to
himself
,
and
to
the
soules
of
men
made
perfect
in
heaven
.
And
as
he
hath
a
special
care
of
them
in
regard
of
outward
miseries
and
calamities
,
so
in
regard
of
spiritual
contagion
and
infection
,
as
Rev
7.
there
Gods
holy
ones
were
sealed
,
so
many
of
such
a
tribe
,
&c.
which
is
to
signifie
to
us
,
that
God
hath
alwayes
some
that
he
will
keep
and
preserve
from
the
universal
infection
and
contagion
of
Antichrist
in
the
worst
times
:
God
hath
alwayes
a
Church
in
the
worst
times
,
in
the
obscurest
ages
of
the
Church
,
eight
or
nine
hundred
years
after
Christ
,
especially
nine
hundred
years
,
when
Egyptian
darknesse
had
overspread
the
world
,
and
there
was
little
learning
and
goodnesse
in
the
world
,
God
had
alwayes
sealed
ones
,
marked
ones
,
that
he
preserved
from
the
danger
of
dark
times
:
and
so
he
will
alwayes
have
a
care
of
his
own
,
that
they
be
not
led
away
with
that
soul-hurting
errour
,
Popery
;
another
manner
of
mischief
then
men
take
it
for
.
The
Scripture
is
more
punctual
in
setting
down
the
danger
of
those
,
especially
in
lighter
times
of
the
Church
,
that
are
carried
away
with
that
sin
,
then
any
other
sin
whatsoever
,
they
have
a
contrary
mark
,
those
that
have
the
mark
of
the
Beast
,
it
is
contrary
to
the
mark
of
Christ
,
it
is
far
from
being
the
mark
and
seal
of
the
Spirit
,
that
implicite
bloody
faith
:
Theirs
is
the
bloody
Church
,
pretend
what
they
will
,
and
they
stand
out
to
blood
in
the
defence
of
all
their
cruel
,
superstitious
,
and
bloody
decrees
.
Those
persons
(
I
say
)
that
are
deeply
died
in
Popery
,
that
have
the
mark
of
the
Beast
,
they
are
in
a
clean
opposite
condition
to
those
that
are
marked
with
the
Spirit
,
that
Christ
marks
for
his
.
Let
us
not
fear
therefore
,
I
say
,
if
we
have
the
Spirit
of
God
stamped
upon
us
,
though
in
a
little
measure
,
if
it
be
true
,
let
us
not
fear
death
,
Christ
knowes
his
own
mark
even
in
death
,
and
out
of
death
.
And
let
us
not
fear
afflictions
nor
evil
times
,
Christ
will
know
his
seal
,
He
hath
a
book
of
remembrance
for
those
that
are
his
,
Mal.
3.
for
those
that
mourn
for
the
sins
of
the
times
,
and
when
he
gathers
his
Jewels
,
those
shall
be
his
,
he
will
gather
his
Jewels
as
a
man
in
his
house
gathers
his
jewels
,
he
suffers
his
luggage
to
burn
in
the
fire
:
so
God
in
common
calamities
,
he
suffers
luggage
,
wicked
men
,
to
go
to
wrack
;
but
he
will
free
his
own
.
Let
us
labour
therefore
for
this
seal
,
to
have
our
soules
stamped
with
the
Spirit
of
God
,
to
have
further
and
further
evidence
of
our
state
in
grace
,
that
in
the
time
of
common
calamity
we
may
be
free
from
danger
,
free
from
errour
,
and
destruction
.
But
you
will
say
,
What
shall
I
account
of
it
,
if
there
be
but
a
little
sign
of
grace
?
Be
not
discouraged
:
when
the
stamp
in
wax
is
almost
out
,
it
is
currant
in
Law
:
put
the
case
the
stamp
of
the
Prince
be
an
old
coyn
,
(
as
sometimes
we
see
it
on
a
King
Harry
groat
)
yet
it
is
currant
money
,
yea
,
though
it
be
a
little
crackt
:
So
,
put
tbe
case
the
stamp
of
the
Spirit
be
,
as
it
were
,
almost
worn
out
,
(
it
is
our
shame
,
and
ought
to
be
our
grief
that
it
is
so
,
)
yet
there
are
some
evidences
,
some
pulses
,
some
sighes
and
groans
against
corruption
,
we
mourn
in
our
spirits
,
we
do
not
joyn
with
corruption
,
we
do
not
allow
our selves
in
sin
;
there
is
the
stamp
of
the
Spirit
remaining
,
though
it
be
overgrown
with
the
dust
of
the
world
that
we
cannot
see
it
.
Sometimes
Gods
children
though
they
have
the
graces
of
the
Spirit
in
them
,
yet
they
yield
so
much
to
their
corruptions
,
that
they
can
read
nothing
but
their
corruptions
;
when
we
bid
them
read
their
evidences
,
they
can
see
nothing
but
worldlinesse
,
nothing
but
pride
and
envy
,
&c.
though
there
be
a
stamp
on
them
,
yet
God
holds
the
soul
from
seeing
it
,
so
that
they
can
see
nothing
but
corruption
,
this
is
for
their
negligence
;
God
gives
them
up
to
mistake
their
estates
,
because
they
will
not
stirre
up
the
graces
of
the
Spirit
;
because
they
grieve
the
Spirit
,
and
quench
the
Spirit
,
by
doing
that
which
is
contrary
to
the
Spirit
.
Let
us
therefore
(
that
we
may
have
the
more
comfort
)
preserve
the
stamp
of
the
Spirit
fresh
,
by
the
exercise
of
all
grace
,
and
communion
with
God
,
and
by
obedience
,
and
by
faith
:
honour
God
by
believing
,
and
he
will
honour
thee
by
stamping
his
Spirit
on
thee
more
and
more
.
And
let
this
be
our
work
every
day
to
have
the
stamp
of
the
Spirit
clear
:
Oh
what
a
comfort
it
is
to
have
this
in
us
at
all
times
!
if
a
man
have
nothing
in
him
better
then
nature
,
if
he
have
nothing
in
him
in
regard
of
grace
,
if
he
have
not
Christs
Image
upon
his
soul
,
though
he
be
a
King
,
or
an
Emperour
,
yet
he
shall
be
stript
of
all
ere
long
,
and
be
set
on
the
left
hand
of
Christ
,
and
be
adjudged
to
eternal
torments
.
It
is
the
folly
of
the
times
come
up
of
late
,
there
is
much
labouring
for
Statues
,
and
for
curious
workmanship
of
that
kind
,
and
some
pride
themselves
much
in
it
,
and
account
it
great
riches
to
have
an
old
Statue
:
Alas
,
alas
!
what
a
poor
delight
is
this
in
comparison
of
the
joy
that
a
Christian
hath
by
the
seal
of
the
Spirit
?
and
what
is
this
to
the
ambition
of
a
Christian
,
to
see
the
Image
and
representation
of
Christ
stamped
in
his
soul
?
that
he
may
be
like
the
second
Adam
,
that
he
may
be
transformed
more
and
more
by
looking
on
him
,
and
seeing
himself
in
him
,
to
love
him
,
considering
that
he
hath
loved
us
so
much
:
(
for
we
cannot
see
the
love
of
Christ
to
us
,
but
we
must
love
him
the
more
,
and
be
transformed
into
him
.
)
Now
this
transforming
our selves
into
the
Image
of
Christ
,
is
the
best
picture
in
the
world
;
therefore
labour
for
that
every
day
more
and
more
.
There
is
besides
the
common
broad
seal
of
God
,
his
Privy
Seal
,
as
I
may
call
it
:
It
is
not
sufficient
that
we
have
the
one
,
that
we
have
admittance
into
the
Church
by
Baptisme
;
but
we
must
have
this
privy
seal
which
Christ
sets
and
stamps
upon
the
soul
of
the
true
Christian
:
Alas
,
for
a
man
to
build
onely
on
the
outward
seals
,
and
outward
prerogatives
,
(
which
in
themselves
are
excellent
,
yet
)
the
standing
upon
them
betrayes
many
soules
to
the
Devil
in
times
of
distresse
.
It
is
another
manner
of
seal
then
the
outward
seal
in
the
Sacrament
that
will
satisfie
and
comfort
the
conscience
in
the
apprehensions
of
wrath
at
the
hour
of
death
or
otherwayes
.
It
must
be
this
privy
seal
,
and
then
comes
the
use
of
those
publick
open
known
seales
,
the
broad
seales
;
then
a
man
with
comfort
may
think
upon
his
Baptisme
,
and
upon
his
receiving
the
Communion
,
when
he
hath
the
beginnings
of
faith
wrought
in
him
by
the
Spirit
of
God
;
when
a
man
finds
the
beginnings
of
faith
in
him
,
then
he
may
make
use
of
the
broad
seal
to
be
a
help
to
his
faith
.
We
must
not
be
so
prophane
as
to
think
slightly
and
irreverently
of
Gods
Ordinances
,
they
are
of
great
and
high
consequence
:
for
when
Satan
comes
to
the
soul
,
and
shakes
the
confidence
of
it
,
and
saith
,
Thou
art
not
a
Christian
,
and
God
doth
not
love
thee
.
Why
,
(
saith
the
soul
)
God
hath
loved
me
,
and
pardoned
my
sins
,
he
hath
given
me
promises
,
and
particularly
sealed
them
in
the
Sacrament
:
here
is
the
excellency
of
the
Sacrament
,
it
comes
more
home
then
the
Word
,
it
seales
the
general
promise
of
God
particularly
to
my self
.
I
am
sealed
in
the
Sacrament
,
and
withall
I
find
the
stamp
of
the
Spirit
in
my
heart
;
and
therefore
having
the
inward
work
of
the
Spirit
,
and
God
having
fortified
the
inward
work
,
and
strengthened
my
faith
by
the
outward
seal
,
I
can
therefore
stand
against
any
temptation
whatsoever
:
They
are
excellent
both
together
,
but
the
speciall
thing
that
must
comfort
,
must
be
the
hidden
seal
of
the
Spirit
.
Let
us
labour
therefore
to
be
sealed
inwardly
,
and
observe
Gods
sealing-dayes
,
(
as
we
use
to
speak
)
which
though
it
may
be
every
day
if
we
be
in
spiritual
exercises
,
yet
especially
on
the
Lords
Day
;
for
then
his
Ordinance
and
his
Spirit
go
together
.
Now
as
there
is
a
sealing
of
our
estates
that
we
are
the
children
of
God
,
so
there
is
of
truths
,
and
both
are
in
the
children
of
God
:
as
for
instance
,
this
is
a
truth
,
Whosoever
believes
in
Christ
shall
not
perish
,
but
have
everlasting
life
:
now
the
same
Spirit
that
stirred
up
the
soul
to
believe
this
,
seales
it
in
the
soul
,
even
to
death
,
and
in
all
times
of
temptation
:
and
likewise
there
is
no
promise
but
upon
the
believing
of
it
,
it
is
sealed
by
the
Spirit
upon
the
soul
;
for
those
truths
onely
abide
firm
in
the
soul
which
the
Spirit
of
God
sets
on
.
What
is
the
reason
that
many
forget
the
comforts
and
consolations
that
they
hear
?
because
the
Spirit
sets
them
not
on
,
the
Spirit
seales
them
not
.
What
is
the
reason
that
illiterate
men
stand
out
in
their
profession
to
blood
,
whereas
those
that
have
a
discoursive
kind
of
learning
they
yield
?
the
reason
is
this
,
the
knowledge
of
the
one
is
sealed
by
the
Spirit
,
it
is
set
fast
upon
the
soul
,
the
Spirit
brings
the
knowledge
and
the
soul
close
together
;
whereas
the
knowledge
of
the
other
is
onely
a
notional
,
swimming
knowledge
,
it
is
not
spiritual
.
Those
therefore
that
will
hold
out
in
the
end
,
and
not
apostatize
,
those
that
will
stand
out
in
the
hour
of
death
against
temptation
,
and
those
that
will
hold
out
in
the
time
of
life
against
solicitations
to
sin
,
they
must
have
a
knowledge
suitable
to
the
things
they
know
,
that
is
,
they
must
see
and
know
heavenly
things
by
a
heavenly
light
,
spiritual
things
by
the
Spirit
of
God
.
And
therefore
when
we
come
to
hear
the
Ministers
of
God
,
we
should
not
come
with
strong
conceits
,
in
the
strength
of
our
wit
;
but
with
reverend
dispositions
,
with
dependance
upon
God
for
his
Spirit
,
that
he
would
teach
us
together
with
the
Ministers
,
and
close
with
our
soules
,
and
set
those
truths
we
hear
upon
our
soules
,
we
shall
never
hold
out
else
.
And
it
must
be
the
Holy
Ghost
that
must
do
this
;
for
that
which
must
settle
and
seal
comfort
to
the
soul
,
must
be
greater
then
the
soul
,
especially
in
the
time
of
temptation
,
when
the
terrours
of
the
Almighty
are
upon
us
,
and
when
the
hell
within
a
man
is
open
,
when
God
layes
open
our
consciences
,
and
writes
bitter
things
against
us
,
and
our
consciences
tell
us
our
sins
wondrous
near
,
they
are
written
as
it
were
with
a
pen
of
Iron
,
and
the
point
of
a
Diamond
upon
our
soules
:
now
I
say
,
those
truths
that
must
satisfie
conscience
that
is
thus
turmoiled
,
must
be
set
on
by
that
which
is
above
conscience
;
the
Spirit
of
God
who
is
above
our
spirits
,
can
onely
set
down
our
spirits
,
and
keep
them
from
quarrelling
and
contending
against
the
truth
,
and
quiet
the
conscience
;
and
this
the
Spirit
doth
when
it
sets
the
truth
upon
the
soul.
And
therefore
when
our
soules
are
disquieted
and
troubled
,
and
we
hear
many
comfortable
truths
,
let
us
lift
up
our
prayers
to
God
,
let
there
be
ejaculations
of
spirit
to
God
;
Now
Lord
,
by
thy
holy
Spirit
set
and
seal
this
truth
to
my
soul
,
that
as
it
is
true
in
it self
,
so
it
may
be
true
to
me
likewise
.
This
is
a
necessary
Observation
for
us
all
:
Oh
we
desire
all
of
us
in
the
hour
of
death
,
to
find
such
comforts
as
may
be
standing
comforts
,
that
may
uphold
us
against
the
gates
of
Hell
,
and
against
the
temptations
of
Satan
,
and
terrours
of
Conscience
:
why
,
nothing
will
do
this
but
spiritual
truths
spiritually
known
;
nothing
but
holy
truths
set
on
by
the
hoy
Spirit
of
God
.
But
what
course
shall
we
take
when
we
want
comfort
?
when
we
want
joy
and
peace
?
In
the
third
of
John
,
there
are
three
witnesses
in
heaven
,
and
three
in
earth
to
secure
us
of
our
state
in
grace
,
and
the
certainty
of
our
salvation
.
The
three
witnesses
upon
earth
are
the
Spirit
,
the
water
,
and
the
blood
,
and
these
three
agree
in
one
;
and
the
three
that
bear
witnesse
in
heaven
,
are
the
Father
,
the
Word
,
and
the
Holy
Ghost
:
and
the
three
on
earth
,
and
these
three
in
heaven
agree
in
one
.
Now
the
Spirit
is
the
feelings
and
the
sweet
motions
of
the
Spirit
.
The
water
may
well
be
that
washing
of
the
Spirit
,
sanctification
.
The
blood
is
the
shedding
of
the
blood
of
Christ
,
and
justification
by
it
.
When
therefore
we
find
that
part
of
the
seal
,
that
extraordinary
seal
that
I
spake
of
before
,
the
joy
of
the
Spirit
of
God
,
that
it
is
not
in
us
,
what
shall
we
do
?
shall
we
despair
?
No
,
go
to
the
water
,
when
we
find
not
spiritual
joy
and
comfort
,
when
the
witnesse
of
the
Spirit
is
silent
,
go
to
the
work
of
the
Spirit
in
sanctification
.
I
but
what
shall
we
do
if
the
waters
be
troubled
in
the
soul
,
as
sometimes
there
is
such
a
confusion
in
the
soul
,
that
we
cannot
see
the
Image
of
God
upon
it
in
sanctification
,
we
cannot
see
the
stamp
of
Gods
Spirit
there
,
there
is
such
a
Chaos
in
the
soul
:
God
can
see
somewhat
of
his
own
Spirit
in
that
confusion
,
but
the
Spirit
it self
cannot
?
Then
go
to
the
blood
of
Christ
,
there
is
alwayes
comfort
;
the
fountain
that
is
opened
for
Judah
and
Jerusalem
to
wash
in
,
is
never
dry
:
go
therefore
to
the
blood
of
Christ
,
that
is
,
if
we
find
sin
upon
our
consciences
,
if
we
find
not
peace
in
our
consciences
,
nor
sanctification
in
our
hearts
,
go
to
the
blood
of
Christ
,
which
is
shed
for
all
those
that
confesse
their
sinnes
,
and
rely
on
him
for
pardon
,
though
we
find
no
grace
:
For
howsoever
as
an
evidence
that
we
are
in
Christ
,
we
must
find
the
work
of
the
Spirit
;
yet
before
we
go
to
Christ
it
is
sufficient
that
we
see
nothing
in
our selves
,
no
qualification
:
for
the
graces
of
the
Spirit
they
are
not
the
condition
of
coming
to
Christ
,
but
the
promise
of
those
that
receive
Christ
after
.
Therefore
go
to
Christ
when
thou
feelest
neither
joy
of
the
Spirit
,
nor
sanctification
of
the
Spirit
;
go
to
the
blood
of
Christ
,
and
that
will
purge
thee
,
and
wash
thee
from
all
thy
sins
.
This
I
onely
touch
for
a
direction
what
to
do
when
our
soules
want
comfort
,
when
perhaps
we
cannot
see
the
seal
of
the
Spirit
in
sanctification
so
clearly
.
To
go
on
now
to
the
next
.
And
given
us
the
Earnest
of
the
Spirit
.
Here
is
the
third
word
borrowed
from
humane
affaires
,
to
set
out
the
work
of
the
Spirit
in
our
soules
:
Anointing
we
had
before
,
and
Sealing
;
now
here
is
Earnest
.
The
variety
of
the
words
shewes
that
there
is
a
great
remainder
of
unbelief
Why
God
useth
so
many
several
words
to
sec●…
us
.
in
the
soul
of
man
,
that
the
Spirit
of
God
is
fain
to
use
so
many
words
to
expresse
Gods
dealing
to
the
soul
to
bring
it
to
believe
,
to
be
assured
of
salvation
.
And
indeed
so
it
is
,
howsoever
we
in
the
time
of
prosperity
,
when
all
things
go
well
with
us
,
we
are
prone
wondrously
to
presume
,
yet
in
the
hour
of
death
when
conscience
is
awakened
,
we
are
prone
to
nothing
so
much
as
to
call
all
in
question
,
and
to
believe
the
doubts
and
fears
of
our
own
hearts
,
more
then
the
undoubted
truth
and
promise
of
God
:
therefore
God
takes
all
courses
to
stablish
us
;
he
gives
us
rich
and
precious
promises
,
he
gives
us
the
holy
Spirit
to
stablish
us
on
the
Promises
,
he
seales
us
with
his
Spirit
,
and
gives
us
the
earnest
of
the
Spirit
,
and
all
to
settle
this
wretched
and
unbelieving
heart
of
ours
.
So
desirous
is
God
that
we
should
be
well
conceited
of
him
,
he
loves
us
better
then
we
love
our selves
:
He
so
much
prizeth
our
love
,
that
he
labours
by
all
means
to
secure
us
of
his
love
to
us
,
because
except
we
know
his
love
to
us
,
we
cannot
love
him
again
,
and
we
cannot
joy
in
him
,
&c.
But
that
onely
in
the
general
.
Here
is
earnest
,
and
the
Earnest
of
the
Spirit
;
that
is
in
plain
termes
,
he
gives
us
the
Spirit
with
the
graces
and
comforts
of
it
,
which
doth
in
our
hearts
that
which
an
earnest
doth
amongst
men
.
But
what
is
this
Spirit
an
earnest
of
?
It
is
an
Earnest
of
our
inheritance
in
heaven
,
of
our
blessed
estate
What
the
Spirit
is
an
Earnest
of
.
there
.
We
are
sons
now
,
but
we
are
not
heires
invested
into
the
blessed
estate
we
have
title
to
.
God
leaves
us
not
off
in
the
mean
time
while
we
are
in
our
Pilgrimage
;
he
keeps
not
all
for
heaven
,
but
he
gives
us
somewhat
to
comfort
us
in
our
absence
from
our
Husband
,
from
our
Lord
and
King
Christ
:
he
gives
us
the
Earnest
of
the
Spirit
,
that
is
,
he
gives
the
holy
Ghost
into
our
hearts
,
which
is
the
Earnest
of
that
blessed
everlasting
glorious
condition
which
we
shall
have
in
heaven
hereafter
:
that
is
the
meaning
of
the
words
.
In
what
regard
is
the
Spirit
called
an
Earnest
?
First
of
all
,
an
Earnest
is
for
security
of
bargains
and
contracts
:
so
the
The
Spirit
an
Earnest
,
Holy
Ghost
assures
the
soul
of
salvation
,
being
present
with
his
graces
and
1.
For
security
.
comforts
:
the
Holy
Ghost
is
given
for
security
.
Secondly
,
an
Earnest
is
part
of
the
whole
bargain
;
though
it
be
a
very
2.
It
is
part
of
the
whole
.
little
part
,
yet
it
is
a
part
:
and
so
the
Spirit
of
God
here
,
and
the
work
of
the
Spirit
,
and
the
graces
and
joy
of
the
Spirit
,
it
is
a
part
of
that
full
joy
and
happinesse
that
shall
be
revealed
.
The
Spirit
dwells
not
fully
in
any
one
,
he
dwelleth
no
further
then
he
sanctifieth
and
reviveth
,
but
that
is
an
Earnest
for
the
time
to
come
,
that
the
Spirit
shall
be
all
in
all
,
wherein
we
shall
have
no
reluctancy
,
nor
nothing
to
exalt
it self
against
the
sure
regiment
of
the
Spirit
.
Thirdly
,
an
Earnest
is
little
in
comparison
of
the
whole
bargain
:
so
the
3.
An
Earnest
is
little
to
the
whole
.
work
of
the
Spirit
,
the
comforts
,
the
joy
,
the
peace
of
the
Spirit
,
it
is
little
in
comparison
of
that
which
shall
be
in
heaven
,
in
regard
of
the
fulnesse
of
the
Spirit
which
we
shall
have
there
.
An
Earnest
,
though
it
be
little
in
quantity
,
yet
it
is
great
in
security
and
assurance
:
a
shilling
may
secure
a
bargain
of
a
thousand
pounds
perhaps
;
so
the
Spirit
,
it
is
little
in
quantity
it
may
be
,
but
it
is
great
in
assurance
.
And
as
we
value
an
earnest
,
not
for
the
bignesse
of
the
piece
;
for
(
alas
!
)
it
may
be
it
is
but
little
;
but
we
value
and
esteem
it
for
that
which
it
is
an
earnest
of
:
So
the
work
of
the
Spirit
,
the
joy
and
peace
of
the
Spirit
;
the
comforts
of
the
Spirit
,
though
they
be
little
,
yet
they
are
great
in
security
,
and
are
to
be
prized
according
to
that
excellent
bargain
and
possession
,
of
which
they
are
an
Earnest
.
Fourthly
,
an
Earnest
is
given
rather
for
the
security
of
the
party
that
receives
4.
It
serves
the
party
receiving
it
.
it
,
then
in
regard
of
him
that
gives
it
:
so
God
gives
the
Earnest
of
the
Spirit
,
grace
and
comfort
,
this
not
so
much
in
regard
of
God
,
for
God
meaneth
to
give
us
heaven
and
happinesse
,
he
hath
passed
his
Word
,
and
he
is
Master
of
his
Word
,
be
is
Jehovah
,
that
gives
a
being
to
his
Word
as
well
as
to
every
other
thing
;
but
notwithstanding
having
to
deal
with
doubtful
mistrustful
persons
,
he
doth
it
for
our
security
,
he
regards
not
himself
so
much
,
but
us
:
He
works
answerable
to
his
own
greatnesse
,
strongly
;
but
he
speaks
according
to
our
weaknesse
:
and
therefore
here
is
the
term
of
Earnest
borrowed
for
this
purpose
.
And
lastly
,
an
Earnest
is
never
taken
away
,
but
it
is
made
up
with
the
5.
It
is
never
taken
away
.
bargain
:
so
it
is
with
the
Spirit
of
God
,
the
graces
and
comforts
of
it
are
never
wholly
taken
from
a
Christian
,
but
accomplished
in
heaven
.
I
will
leave
you
the
Comforter
(
saith
our
Saviour
Christ
,
)
that
shall
abide
with
you
for
ever
.
So
that
in
these
and
such
like
other
respects
,
the
Spirit
of
God
by
it self
,
together
with
the
graces
of
it
,
and
the
comforts
it
bringeth
,
(
for
they
go
both
together
)
are
called
an
Earnest
.
Hence
then
(
having
thus
cleared
the
words
)
we
may
observe
some
particular
Doctrines
.
As
first
,
I
Observe
from
the
first
property
of
an
Earnest
,
that
it
secures
the
whole
bargain
this
,
That
A
Christian
ought
to
be
,
and
may
be
assured
of
his
estate
in
grace
.
Observ.
A
Christian
man
be
assured
of
his
estate
in
grace
.
Because
(
as
I
said
before
)
an
Earnest
is
given
for
security
,
and
that
not
so
much
for
Gods
sake
,
as
for
our
sakes
;
this
then
must
needs
follow
,
either
none
have
this
earnest
,
or
those
that
have
it
may
be
assured
,
or
else
God
is
fickle
and
playes
fast
and
loose
with
his
children
,
which
is
blasphemy
to
affirm
.
If
none
have
this
earnest
,
then
the
Apostle
speakes
false
,
when
he
saith
here
,
he
stablisheth
us
,
and
gives
us
the
earnest
of
his
Spirit
,
and
us
with
you
,
both
together
;
ordinary
Christians
as
well
as
grand
ones
,
as
well
as
Paul
,
may
be
assured
of
their
salvation
.
And
if
this
be
so
,
then
either
those
that
have
this
earnest
,
this
seal
of
the
Spirit
,
they
may
be
assured
,
or
no
;
and
if
not
,
where
is
the
fault
?
doth
not
God
mean
in
good
earnest
to
them
when
he
gives
them
this
?
undoubtedly
he
doth
;
and
why
is
it
given
but
for
assurance
?
he
is
desirous
that
we
should
be
perswaded
of
his
love
in
all
things
,
and
therefore
Gods
Children
they
may
,
and
they
ought
to
be
assured
of
his
love
in
this
world
.
It
is
a
Point
that
we
have
often
occasion
to
meet
with
in
other
portions
of
Scripture
:
I
speak
it
therefore
here
only
as
a
ground
out
of
this
place
,
in
that
the
Spirit
of
God
,
together
with
the
graces
and
comforts
are
called
an
Earnest
:
I
say
therefore
from
hence
,
that
we
may
be
assured
of
our
salvation
.
I
beseech
you
,
what
is
the
aim
of
the
Epistles
to
the
〈◊〉
,
to
the
Ephesians
,
of
the
Epistle
of
S.
John
,
but
a
stirring
of
them
up
to
whom
they
All
in
the
work
of
Redemption
is
for
that
end
.
wrote
to
be
perswaded
of
Gods
love
to
them
,
and
to
shew
what
excellent
things
we
have
by
the
love
of
God
in
Christ
?
And
S.
Johns
Epistle
it
is
for
nothing
else
(
in
respect
of
the
substance
of
it
)
but
to
give
evidences
how
we
may
know
that
we
are
the
sons
of
God
.
Wherefore
did
God
become
man
?
Wherefore
was
Christ
himselfe
sealed
by
the
Father
,
Son
;
and
Holy
Ghost
to
his
office
,
when
he
was
baptized
?
and
wherefore
he
did
dye
and
rise
againe
?
and
wherefore
doth
he
make
intercession
in
heaven
?
that
we
should
doubt
of
Gods
love
,
when
he
hath
given
us
that
which
is
greater
then
salvation
,
that
which
is
greater
then
all
the
world
,
his
own
Son
?
Would
we
have
a
greater
pledge
of
his
love
?
Is
not
all
this
,
that
we
should
not
doubt
of
his
love
to
us
,
if
we
cast
our selves
upon
him
by
faith
?
Christians
may
,
and
ought
,
and
have
had
assurance
,
these
here
had
assurance
,
and
the
Christians
not
alike
assured
at
all
times
.
Scripture
speaks
of
such
as
had
it
:
they
have
had
it
,
we
may
have
it
,
because
the
Spirit
is
a
Seal
,
and
an
Earnest
;
and
we
ought
to
have
it
,
because
God
hath
framed
both
his
Word
,
and
his
Sacraments
,
and
all
his
dealing
to
man
so
as
to
perswade
us
of
his
love
.
Yet
adde
this
Caution
,
That
Christians
have
not
at
all
times
a
like
assurance
of
their
salvation
;
neither
all
Christians
at
all
times
have
it
not
,
nor
the
best
have
it
not
at
all
times
:
For
there
is
an
infancy
of
grace
,
when
we
know
not
our
own
estate
and
condition
:
and
there
is
a
time
of
temptation
after
infancy
,
when
likewise
we
stagger
in
our
assurance
:
there
be
times
likewise
of
desertion
,
when
God
to
make
us
look
better
to
our
footing
leaves
us
a
little
,
as
if
he
would
forsake
us
,
when
indeed
he
leaves
us
to
draw
us
after
him
,
to
cleave
more
closely
to
him
:
(
for
this
shaking
is
to
settle
us
deeper
,
)
So
there
be
times
and
seasons
wherein
though
we
be
assured
,
yet
we
cannot
then
know
our
own
assurance
.
And
this
assurance
differeth
in
Christians
;
for
some
have
more
,
some
lesse
:
even
as
the
constitution
of
the
body
,
some
are
of
a
melancholy
constitution
,
(
that
helps
Satan
in
his
temptations
,
)
and
they
are
subject
to
fearing
and
misdoubting
:
and
so
as
there
is
a
difference
in
regard
of
tempers
,
some
are
more
hardly
brought
to
be
perswaded
then
others
:
so
there
is
a
difference
likewise
in
care
and
diligence
;
for
those
that
use
more
care
and
diligence
,
have
more
assurance
:
there
is
a
difference
likewise
in
growth
and
continuance
in
Christianity
,
some
are
fathers
,
and
some
are
babes
:
Answerable
to
the
difference
of
constitutions
,
and
of
care
and
diligence
,
and
of
age
and
growth
in
Christianity
,
so
is
the
difference
of
assurance
.
Nay
it
is
possible
,
that
for
a
long
time
Gods
child
may
want
this
act
of
assurance
:
for
there
is
a
double
act
of
faith
.
An
Act
whereby
the
soul
relies
upon
God
as
reconciled
in
Christ
,
and
Double
act
of
saith
.
relies
upon
Christ
as
given
of
God
;
and
relies
upon
the
promise
.
And
1.
Direct
.
then
there
is
a
reflect
act
,
whereby
knowing
we
do
thus
,
we
have
assurance
.
Now
a
man
may
perform
the
one
act
&
not
the
other
;
we
may
do
that
deed
2.
Reflect
.
that
may
found
our
assurance
if
the
waters
of
the
soul
were
not
troubled
;
that
is
,
we
may
believe
,
and
yet
want
assurance
,
because
that
is
another
distinct
act
that
followeth
upon
our
casting
of
our selves
upon
God
.
And
so
many
of
the
dear
children
of
God
sometimes
they
can
hardly
say
that
they
have
any
assurance
,
but
yet
notwithstanding
they
can
say
(
if
they
do
not
belye
themselves
,
and
bear
false
witnesse
against
themselves
,
)
that
they
have
cast
themselves
upon
Gods
mercy
,
they
have
performed
the
first
act
of
faith
;
and
this
faith
is
not
fruitlesse
altogether
.
Now
there
be
many
things
that
may
hinder
this
other
act
,
viz.
that
act
The
reflect
act
may
be
hindred
.
of
faith
whereby
I
am
assured
of
my
state
in
grace
:
sometimes
God
(
together
with
my
believing
)
will
present
such
things
to
the
soul
,
as
wholly
take
it
up
;
so
that
a
man
cannot
have
definitive
thoughts
upon
that
that
God
would
have
him
think
of
:
As
when
God
will
humble
a
man
for
his
boldnesse
in
adventuring
upon
sin
,
he
takes
not
away
the
Spirit
of
faith
,
but
God
to
humble
him
throughly
he
sets
before
him
his
anger
,
sets
before
him
terrour
,
even
hellish
terrours
,
that
will
make
him
in
a
state
little
different
from
a
reprobate
for
the
time
;
so
that
he
is
farre
from
saying
that
he
hath
any
assurance
at
that
time
:
yet
notwithstanding
he
doth
not
leave
off
,
he
casts
himself
upon
Gods
mercy
still
,
though
God
kill
him
,
yet
he
will
trust
in
him
,
and
yet
he
feels
nothing
but
terrour
;
and
this
(
I
say
)
God
doth
,
to
school
him
,
and
to
humble
him
,
and
to
prepare
him
for
the
feeling
of
assurance
after
.
These
things
we
must
observe
,
that
we
give
not
a
false
evidence
of
our selves
,
that
though
we
have
not
such
assurance
as
we
have
had
,
and
as
others
have
;
yet
I
say
,
alway
there
is
some
ground
in
us
,
where
upon
we
may
be
assured
that
we
are
Gods
,
if
we
could
search
it
.
Such
ought
to
labour
for
assurance
,
and
such
will
in
time
come
to
assurance
.
And
therefore
we
should
be
farre
from
alowing
that
Doctrine
,
which
is
as
if
a
man
should
light
a
candle
before
the
Divel
,
as
we
use
to
say
,
to
help
him
against
our
hearts
,
by
a
Doctrine
of
doubting
;
as
if
our
naughty
hearts
were
not
ready
enough
of
themselves
to
doubt
.
It
is
the
prophanenesse
of
the
world
,
they
will
not
use
the
means
that
God
Naughty
hearte
content
with
a
state
of
doubling
.
hath
appointed
to
this
end
;
nay
,
they
had
rather
stagger
and
take
contentment
&
assurance
in
their
own
waies
;
if
God
will
love
me
in
a
loose
course
,
so
it
is
;
but
to
give
diligence
to
make
my
calling
and
election
sure
,
I
had
rather
believe
the
Popish
Doctrine
,
that
I
ought
to
doubt
,
and
only
to
be
of
a
good
hope
:
Whereas
we
ought
constantly
to
labour
to
be
assured
of
our
state
in
grace
,
that
God
may
have
more
honour
,
and
that
we
may
have
more
comfort
from
him
again
,
and
walk
more
chearfully
through
the
troubles
and
temptations
that
are
in
the
world
.
A
Carnal
proud
person
he
swells
against
this
Doctrine
,
because
he
feels
no
such
thing
,
and
he
thinks
what
is
above
his
measure
is
hypocrisie
;
he
makes
himself
the
measure
of
other
Christians
,
and
therefore
he
values
and
esteems
others
by
his
dark
state
;
for
a
carnal
mans
heart
it
is
like
a
dungeon
,
a
man
in
a
dungeon
can
see
nothing
,
because
he
hath
no
light
;
but
he
that
hath
the
light
,
he
can
see
the
dungeon
:
the
heart
of
a
Christian
hath
a
light
in
it
,
there
is
the
Spirit
in
him
,
and
therefore
he
can
see
his
own
estate
,
and
he
can
tell
what
is
in
him
upon
due
search
:
now
in
a
carnal
man
all
is
dark
,
he
sees
nothing
,
because
his
heart
is
in
a
dungeon
,
his
eye
is
dark
,
his
heart
is
full
of
darknesse
,
all
is
alike
to
him
,
he
sees
no
difference
between
flesh
and
Spirit
,
and
therefore
he
holds
on
in
a
doubting
hope
,
and
confused
disposition
and
temper
of
soul
:
But
a
Christian
that
labours
to
walk
in
the
comforts
of
the
Holy
Ghost
,
he
is
not
content
with
such
a
confused
state
,
and
therefore
we
ought
to
abhor
that
Doctrine
by
all
means
;
and
to
justifie
this
Doctrine
,
that
we
ought
,
and
that
we
may
have
assurance
of
salvation
in
this
world
.
The
second
thing
which
I
observe
,
and
which
I
joyn
to
the
former
,
is
the
Doctrine
of
Perseverance
:
An
Earnest
you
know
I
told
you
is
made
up
with
the
Bargain
,
but
it
is
never
taken
away
:
so
that
the
Point
is
this
,
That
Gods
Children
as
they
may
be
assured
of
their
salvation
,
So
They
may
be
assured
that
they
shall
hold
out
to
the
end
.
Observ.
Gods
Children
may
be
assured
they
shall
held
out
to
the
end
.
I
think
many
of
you
think
these
two
Points
to
be
so
clear
,
that
it
is
unnecessary
to
divide
them
:
for
if
we
be
assured
of
our
salvation
,
there
must
needs
be
perseverance
to
the
end
;
for
what
kind
of
assurance
is
it
,
to
be
in
the
state
of
grace
to
day
,
and
not
to
be
to
morrow
?
But
if
you
ask
some
degenerated
followers
of
Luther
,
that
leave
him
in
his
sweet
and
comfortable
Doctrines
,
and
take
up
some
errours
of
his
;
and
some
others
that
would
divide
these
;
hot
they
are
against
the
Papists
for
denying
the
Doctrine
of
assurance
of
salvation
:
but
when
they
come
to
perseverance
,
they
hold
that
a
Christian
may
fall
away
altogether
:
these
things
cannot
stand
together
,
for
undoubtedly
it
is
most
sure
,
and
just
,
and
right
,
that
these
truths
follow
one
the
other
,
assurance
of
salvation
,
and
perseverance
:
and
therefore
if
they
maintain
that
we
ought
to
be
assured
of
salvation
and
not
doubt
of
Gods
love
,
surely
then
they
cannot
with
the
same
Spirit
and
the
same
ground
doubt
that
God
that
hath
begun
a
work
,
will
finish
it
to
the
day
of
the
Lord
:
there
is
no
question
but
that
the
one
followes
the
other
;
because
an
earnest
as
it
assures
us
of
salvation
,
so
it
assures
us
of
perseverance
.
Herein
an
Earnest
differs
from
a
pawn
or
pledge
;
a
pledge
it
is
given
,
but
it
is
taken
away
again
:
but
an
Earnest
when
it
is
once
given
,
is
never
taken
away
again
;
but
as
it
is
a
part
of
the
bargain
,
so
it
is
filled
and
made
up
with
the
bargain
;
so
grace
is
a
part
of
glory
,
and
is
never
taken
away
,
but
made
up
with
perfect
on
of
glory
.
From
this
we
see
then
,
that
he
that
is
in
the
state
of
grace
,
is
undefeasable
;
he
perseveres
to
the
end
,
because
he
hath
the
earnest
of
the
Spirit
:
if
God
should
take
away
his
Spirit
from
him
,
he
should
take
away
his
earnest
;
and
if
he
take
away
his
earnest
,
he
takes
away
that
for
which
he
gives
it
,
assurance
of
salvation
,
and
so
should
overthrough
all
.
But
God
never
repents
of
his
earnest
;
man
oft-times
repents
of
his
earnest
,
and
wisheth
he
had
not
made
such
a
fruitlesse
bargain
;
but
God
never
doth
,
but
where
he
gives
the
first
fruits
,
he
makes
up
the
harvest
;
where
he
laies
the
foundation
,
he
makes
up
the
building
,
where
he
gives
Earnest
,
he
makes
up
the
bargain
:
where
he
begins
a
good
work
,
he
finisheth
it
to
the
day
of
the
Lord
;
once
his
,
for
ever
his
:
We
cannot
be
so
sure
of
any
thing
as
we
may
be
of
Gods
love
for
the
time
to
come
.
We
have
a
common
speech
amongst
us
,
I
know
what
I
have
,
but
what
I
shall
have
I
know
not
:
It
is
an
ill
speech
,
thou
knowest
not
what
thou
hast
,
for
these
worldly
things
a
man
hath
them
so
to
day
as
they
may
take
to
themselves
wings
and
be
gone
to
morrow
,
for
they
are
but
vanity
;
A
may
be
as
rich
as
Job
in
the
morning
,
and
as
poor
as
Job
at
night
;
so
that
a
man
knowes
not
what
he
hath
:
but
for
the
time
to
come
for
grace
and
glory
,
he
may
say
,
Though
I
know
not
what
I
have
,
or
how
long
I
shall
have
it
,
I
know
what
I
shall
have
,
I
know
that
neither
things
present
,
nor
things
to
come
shal
be
able
to
separate
me
from
the
love
of
God
in
Jesus
Christ
.
So
that
you
see
here
a
foundation
of
the
sweet
and
comfortable
Doctrine
Grace
and
glory
differ
but
in
degrees
.
of
perseverance
:
Grace
is
the
Earnest
of
glory
,
and
it
doth
but
differ
in
degrees
;
the
beginning
of
glory
is
here
in
grace
,
the
consummation
of
it
hereafter
.
We
are
anointed
Kings
here
,
we
shall
be
Kings
in
heaven
;
we
are
sons
here
in
this
world
,
we
shall
be
heires
in
heaven
:
we
shall
be
adopted
there
in
soul
and
body
:
here
we
are
adopted
in
soul
;
for
in
this
life
Christs
first
coming
was
for
the
soul
,
his
second
coming
is
for
body
and
soul
;
therefore
the
resurrection
is
called
the
day
of
regeneration
,
because
then
it
shall
be
perfected
;
here
regeneration
is
onely
begun
.
So
that
in
respect
that
the
work
of
the
Spirit
,
the
graces
of
the
Spirit
are
called
an
Earnest
,
we
may
know
and
be
assured
of
perseverance
in
grace
,
and
that
that
which
we
have
now
in
the
beginning
shall
be
accomplished
.
Oh
how
should
this
set
us
upon
desires
to
have
the
blessed
work
of
the
Spirit
upon
us
,
to
have
the
Spirit
to
set
his
seal
upon
us
,
to
be
Christs
,
to
have
this
Earnest
,
and
to
get
more
and
more
Earnest
till
we
have
the
full
bargain
accomplished
in
heaven
!
Thirdly
,
I
told
you
,
that
an
Earnest
is
part
of
the
whole
,
they
therefore
that
have
not
the
Earnest
cannot
look
for
the
bargain
:
The
Observation
hence
is
,
That
Those
that
look
to
be
happy
,
must
first
look
to
be
holy
.
Observ.
Those
that
look
to
be
happy
,
must
first
be
holy
.
This
Point
I
mean
to
touch
very
briefly
,
I
am
loath
to
passe
it
by
;
(
though
it
be
not
the
principal
thing
I
aim
at
)
because
it
may
serve
for
a
kind
of
tryal
,
whether
a
man
have
any
right
to
heaven
,
or
no.
It
is
the
ordinary
presumptuous
errour
of
common
Christians
,
to
think
to
go
to
heaven
out
of
unclean
courses
,
with
Lord
,
have
mercy
upon
us
:
but
miserable
wretches
are
they
,
that
have
not
this
Earnest
of
the
Spirit
in
them
,
an
Earnest
of
heaven
beforehand
in
grace
,
and
peace
,
and
joy
:
We
must
all
read
our
happinesse
in
our
holinesse
;
and
therefore
it
is
that
happinesse
in
heaven
,
and
holinesse
here
(
which
is
happinesse
inchoate
)
have
both
one
title
,
to
shew
that
we
cannot
have
the
one
without
the
other
:
we
must
enter
into
heaven
here
in
this
life
.
The
stones
(
you
know
)
they
were
hewed
before
they
were
brought
to
the
building
of
the
Temple
,
they
were
all
made
and
fitted
before-hand
;
and
so
all
that
shall
be
stones
in
heaven
,
they
must
be
hewed
and
prepared
and
fitted
here
;
there
must
be
no
knocking
and
fitting
of
them
there
.
So
then
you
see
these
three
things
touched
,
that
the
holy
Spirit
together
with
the
graces
and
comforts
of
it
are
called
an
Earnest
,
and
therefore
that
it
is
a
part
of
the
whole
,
an
assurance
of
the
whole
,
and
that
it
shall
never
be
taken
away
.
Now
for
the
fourth
,
that
an
Earnest
is
little
in
regard
of
the
whole
;
(
and
indeed
the
holy
Apostle
aimes
at
this
partly
as
well
as
at
any
other
thing
else
)
an
Earnest
is
little
,
perhaps
we
have
but
a
shilling
to
secure
us
of
many
pounds
.
So
then
the
point
is
this
,
That
Howsoever
we
may
be
assured
of
our
estate
in
grace
,
and
likewise
that
we
shall
Observ.
We
may
be
assured
from
a
little
measure
of
grace
.
hold
out
,
yet
the
ground
of
this
assurance
is
not
from
any
great
measure
of
grace
,
but
though
it
be
little
in
quantity
,
it
may
be
great
in
assurance
,
and
security
.
As
we
value
an
Earnest
not
for
the
worth
that
is
in
it self
,
but
because
it
assures
us
of
a
great
bargain
;
we
have
an
Eye
more
to
the
consummation
of
the
bargain
then
to
the
quantity
of
the
Earnest
:
so
it
is
here
,
Grace
is
but
an
Earnest
,
yet
notwithstanding
though
it
be
little
as
an
Earnest
is
,
yet
it
is
great
in
assurance
and
validity
,
answerable
to
the
relation
of
that
it
hath
to
assure
us
.
There
is
nothing
lesse
then
a
grain
of
mustard-seed
,
but
there
is
nothing
in
the
world
so
little
in
proportion
(
in
a
manner
)
that
comes
at
length
to
be
so
great
,
as
the
graces
of
God
,
and
the
work
of
the
Spirit
is
.
The
Crocodile
,
a
huge
creature
,
comes
of
an
egg
;
and
the
Oak
,
it
riseth
to
that
greatnesse
from
an
Acorn
:
but
what
are
these
to
the
wondrous
work
of
the
new
creature
,
to
be
the
heir
of
heaven
,
rising
from
so
little
,
despised
beginings
,
from
a
little
light
in
the
understanding
,
from
a
little
heat
in
the
affections
,
from
a
little
strength
in
the
will
,
compared
for
the
littlenesse
thereof
to
a
grain
of
mustard-seed
?
Indeed
,
grace
growes
a
man
knowes
not
how
.
As
Christ
saith
of
the
seed
sowen
in
the
earth
,
it
growes
up
first
to
a
blade
,
and
then
to
a
stalk
,
and
then
to
an
ear
,
and
then
to
be
corn
,
but
a
man
cannot
tell
how
;
so
it
is
with
the
work
of
grace
and
the
comforts
of
the
Spirit
;
when
the
Spirit
together
with
the
Word
works
upon
the
soul
,
there
is
a
blade
,
a
little
,
and
then
a
stalk
,
and
then
Corn.
First
a
babe
in
Christ
,
little
at
the
first
;
and
as
it
is
little
,
so
it
is
much
opposed
.
As
we
see
the
Sun
when
it
is
weak
in
the
rising
in
the
morning
,
there
gather
a
great
many
vapours
,
to
besiege
the
Sun
,
as
it
were
,
as
if
they
would
put
out
the
light
of
it
,
till
it
comes
to
fuller
strength
,
and
then
it
spends
them
all
,
and
gloriously
shines
in
heaven
:
so
it
is
with
the
work
of
the
Spirit
of
grace
,
when
it
first
ariseth
in
the
soul
,
there
gather
about
it
a
great
many
doubts
and
discomforts
;
the
flesh
riseth
and
casteth
up
all
the
dirt
and
mud
it
can
,
to
trouble
the
blessed
waters
of
grace
,
till
it
have
gotten
fuller
and
fuller
strength
to
spend
them
all
,
as
it
is
when
a
man
comes
to
be
a
strong
Christian.
But
yet
as
little
as
it
is
,
seeing
it
is
an
Earnest
,
and
the
first-fruits
,
(
as
the
Apostle
saith
)
which
were
but
little
in
regard
of
the
whole
harvest
,
yet
it
is
of
the
nature
of
the
whole
,
and
thereupon
it
comes
to
secure
.
A
spark
of
fire
is
but
little
,
yet
it
is
fire
as
well
as
the
whole
element
of
fire
.
And
a
drop
of
water
it
is
water
as
well
as
the
whole
Ocean
.
When
a
man
is
in
a
dark
place
,
put
the
case
it
be
in
a
dungeon
,
if
he
have
a
little
light
shining
into
him
from
a
little
crevice
,
that
little
light
discovers
that
the
Day
is
broke
,
that
the
Sun
is
risen
.
Put
the
case
there
be
but
one
grape
on
a
vine
,
it
shewes
that
it
is
a
vine
,
and
that
the
vine
is
not
dead
:
So
,
put
the
case
there
be
but
the
appearance
of
but
a
little
grace
in
a
Christian
,
perhaps
the
Spirit
of
God
appeares
but
in
one
grace
in
him
at
that
time
,
yet
that
one
grace
sheweth
that
we
are
vines
,
and
not
thistles
,
or
thorns
,
or
other
base
plants
,
and
it
shewes
that
there
is
life
in
the
root
.
The
Spirit
of
God
appears
not
in
all
graces
at
once
,
it
appears
some
time
or
other
in
some
one
grace
.
We
see
in
plants
,
the
vertue
of
them
appears
The
Spirit
appears
not
in
all
graces
at
once
.
diversly
;
In
Winter
the
vertue
of
them
lyes
in
the
root
;
In
the
spring-time
,
in
the
bud
and
the
leaf
:
In
the
Summer
,
in
the
fruit
;
it
is
not
in
all
parts
alike
:
so
it
is
with
the
Spirit
,
as
it
is
an
Earnest
,
it
appears
not
in
all
graces
in
a
flourishing
manner
at
the
first
;
sometimes
it
appears
in
the
root
,
in
humility
,
sometimes
in
faith
,
sometimes
in
love
,
sometimes
in
one
grace
,
sometimes
in
another
:
though
the
Spirit
be
in
every
grace
,
yet
in
appearance
to
a
mans
self
and
others
,
it
appeares
but
in
one
.
An
Earnest
is
little
,
especially
at
the
first
.
Weak
Christians
therefore
should
not
be
discouraged
,
Despise
not
the
day
of
little
things
:
there
is
cause
of
mourning
;
we
that
have
received
the
first
fruits
of
the
Spirit
,
we
mourn
because
we
have
but
the
first-fruits
,
and
we
would
have
the
full
harvest
;
but
as
there
is
cause
of
mourning
,
because
we
have
but
the
first-fruits
;
so
there
is
cause
of
comfort
,
because
it
is
the
first-fruits
:
it
is
an
Earnest
onely
,
and
not
the
whole
bargain
,
therefore
we
have
cause
of
mourning
that
it
is
so
imperfect
,
that
it
is
so
weak
as
it
is
;
yet
there
is
cause
of
comfort
,
because
though
it
is
not
the
whole
,
yet
is
a
part
,
and
secures
us
of
the
whole
.
And
therefore
Christians
should
labour
to
mingle
duties
,
and
let
one
grace
qualifie
another
:
For
indeed
a
Christian
is
a
mixed
Creature
,
his
comforts
are
mixed
,
and
his
mourning
is
mixed
:
With
a
carnal
man
it
is
A
Christian
is
a
mixed
creature
.
all
otherwise
,
if
he
mourn
he
is
all
a
mort
,
because
he
hath
no
goodnesse
;
if
he
joy
,
he
is
mad
,
his
mirth
is
madnesse
.
A
Christian
joyes
indeed
,
some
times
he
hath
joy
unspeakable
and
glorious
,
because
he
looks
to
his
hope
,
and
the
accomplishment
of
it
,
and
yet
he
mourns
,
because
he
hath
but
the
Earnest
,
because
he
hath
but
the
beginnings
,
because
he
hath
but
the
first-fruits
here
.
And
therefore
again
,
as
it
should
comfort
us
,
if
we
have
any
thing
;
so
it
Use
2.
To
examine
the
truth
of
grace
.
should
exhort
us
to
examine
rather
the
truth
,
then
the
measure
of
any
grace
;
we
have
examined
the
truth
,
it
is
the
truth
of
this
Earnest
,
the
truth
of
grace
and
comfort
:
it
is
an
excellent
speech
of
our
Saviour
Christ
,
in
Rev.
3.
to
the
Church
of
Philadelphia
,
in
verse
8.
Because
thou
hast
a
little
strength
,
and
hast
kept
my
Word
,
and
hast
not
denyed
my
Name
:
there
is
a
great
promise
made
to
the
Church
of
Philadelphia
:
and
why
?
Because
thou
hast
a
little
strength
;
how
is
that
discovered
?
Thou
hast
kept
my
Word
,
and
hast
not
denyed
my
Name
.
So
then
,
if
that
little
be
true
,
God
respects
not
that
little
as
it
is
little
in
quantity
,
but
as
he
means
to
make
it
ere
long
;
he
looks
upon
the
Earnest
,
as
he
means
to
make
up
the
bargain
:
he
looks
upon
the
foundation
,
as
he
means
to
rear
up
a
goodly
building
:
he
looks
upon
the
first-fruits
,
as
he
means
to
adde
the
harvest
;
and
therefore
,
Ephes.
1.
and
other
places
,
We
are
elected
to
be
holy
and
blamelesse
in
his
sight
.
So
,
Ephes.
5.
latter
end
,
He
purgeth
the
Church
,
that
she
may
be
presented
to
him
without
spot
.
So
Christ
looks
upon
his
Church
as
he
is
purging
and
washing
,
till
he
have
made
it
holy
in
his
sight
.
We
are
elected
,
not
to
Earnest
,
not
to
first-fruits
,
but
to
be
unblameable
;
we
are
elected
to
perfection
:
it
is
the
comfort
of
Christians
,
that
God
looks
upon
his
,
not
as
they
are
imperfect
here
,
but
as
they
are
in
beginning
,
and
as
they
are
growing
,
and
as
he
intends
to
bring
them
to
perfection
afterwards
:
For
all
things
are
present
(
we
know
)
to
him
,
the
time
to
come
,
what
we
shall
be
:
he
considers
us
as
if
we
were
in
heaven
already
;
we
are
in
our
degree
,
and
in
our
faith
.
So
now
we
sit
in
heavenly
places
:
therefore
as
he
looks
on
us
as
we
shall
be
,
so
faith
answers
his
looking
,
when
we
are
framed
by
the
Spirit
to
comfort
;
faith
looks
not
upon
the
weak
Earnest
,
the
poor
beginnings
,
but
as
we
shall
be
after
in
heaven
,
without
spot
and
wrinckle
.
I
but
how
shall
we
know
the
truth
of
his
Earnest
,
that
it
is
true
,
though
We
may
know
grace
is
true
,
though
little
.
it
be
little
?
To
speak
a
word
or
two
of
that
for
tryal
.
Where
the
Spirit
of
God
is
,
with
the
relation
of
an
Earnest
,
he
is
as
an
Earnest
by
way
of
grace
and
comfort
:
for
those
two
wayes
the
Spirit
discovers
himself
in
us
,
to
sanctifie
our
nature
,
or
by
comfort
,
and
peace
,
and
joy
,
and
such
like
.
Then
it
doth
stir
up
the
soul
to
mourn
,
that
is
but
an
Earnest
,
1.
The
soul
mournes
that
it
is
little
.
(
as
I
said
before
)
and
to
wait
for
the
accomplishment
,
as
the
Apostle
saith
in
Rom.
8.
We
that
have
received
the
first-fruits
of
the
Spirit
,
mourn
in
our selves
;
that
it
is
no
better
with
us
,
then
it
is
;
and
withal
,
We
wait
for
the
redemption
of
the
sons
of
God
,
the
adoption
of
the
sons
of
God
,
we
wait
for
the
accomplishment
2.
Wait
:
hereafter
:
it
is
the
nature
therefore
of
the
Spirit
of
God
,
as
it
is
an
Earnest
,
to
stirre
up
the
spirits
of
Gods
children
to
mourn
something
,
and
likewise
to
wait
patiently
,
to
wait
for
the
full
accomplishment
hereafter
;
and
as
a
fruit
of
their
waiting
,
to
endure
quietly
,
patiently
,
and
comfortably
that
3.
To
wait
with
Patience
.
which
is
between
the
Earnest
,
and
the
accomplishment
of
it
:
and
therefore
God
gives
them
the
grace
of
hope
and
constancy
,
and
of
perseverance
,
till
all
be
accomplished
;
for
there
is
the
tediousnesse
of
time
,
between
which
is
irk
some
,
hope
deferred
,
and
a
tediousnesse
of
deferring
,
and
besides
many
afflictions
withal
.
Now
Gods
children
that
have
the
Earnest
of
the
Spirit
,
they
have
a
spirit
4.
Constancy
.
likewise
to
wait
:
and
that
they
may
be
strengthened
to
wait
,
they
have
the
Spirit
of
Constancy
,
a
Spirit
of
patience
to
endure
trouble
,
and
to
persevere
,
and
to
hold
out
in
regard
of
the
tediousnesse
of
the
time
.
So
that
they
may
not
give
over
religious
courses
,
though
they
have
it
not
fully
here
,
but
go
on
still
,
and
wait
.
And
likewise
those
that
have
the
Earnest
of
the
Spirit
,
that
have
the
Spirit
,
as
it
hath
this
qualification
upon
5.
To
purge
our selves
.
it
of
an
Earnest
,
it
stirres
them
up
to
frame
themselves
,
answerable
to
the
full
ccaomplishment
;
for
He
that
hath
this
hope
,
(
saith
the
Apostle
)
purgeth
himself
:
he
that
finds
some
little
beginnings
of
grace
and
comfort
,
the
beginings
of
heaven
upon
Earth
,
he
frames
himself
to
the
perfect
state
in
heaven
:
for
it
is
the
nature
of
faith
and
hope
wheresoever
they
are
,
to
frame
the
disposition
of
the
person
in
whom
those
graces
are
planted
by
the
Spirit
,
to
the
condition
of
that
that
soul
believes
and
hopes
,
for
it
is
in
the
nature
of
the
thing
it
should
be
so
.
For
doth
not
hope
in
any
man
that
hopes
to
appear
before
some
great
person
,
make
him
alter
his
attire
,
and
fashion
his
carriage
and
deportment
,
as
may
be
plausible
before
the
person
whom
he
goes
to
?
and
doth
not
faith
and
hope
of
better
things
,
where
they
are
in
truth
,
fashion
and
dispose
every
man
to
be
such
as
may
be
fit
for
heaven
?
The
title
to
heaven
we
have
indeed
by
Christ
;
but
the
soul
knowes
there
must
be
a
qualification
,
No
unclean
thing
shall
enter
into
heaven
:
and
therefore
where
the
Earnest
is
,
there
is
a
continual
desire
to
be
better
,
a
continual
relinquishing
of
corruptions
more
and
more
,
a
perfecting
of
the
work
of
mortification
,
and
the
work
of
grace
more
and
more
:
for
the
same
Spirit
that
is
an
Earnest
,
and
gives
us
any
beginning
of
a
better
life
,
it
likewise
stirres
us
up
,
it
fits
and
prepares
us
for
that
state
that
is
kept
for
us
;
it
is
impossible
it
should
be
otherwise
.
In
what
strength
the
Earnest
is
,
in
that
strength
sanctification
and
mortification
are
:
and
therefore
persons
that
live
in
sins
against
Conscience
,
that
defile
their
tongues
,
and
defile
their
bodies
,
let
them
talk
what
they
will
,
it
is
but
a
presumptuous
conceit
;
it
is
not
the
voyce
of
Gods
Spirit
,
but
of
carnal
presumption
:
for
wheresoever
the
Spirit
is
an
Earnest
of
heaven
,
it
is
alwayes
preparing
and
fitting
the
soul
for
that
glorious
&
happy
estate
.
And
wheresoever
likewise
this
Earnest
of
the
Spirit
is
,
wheresoever
6.
Desire
of
accomplishment
.
this
grace
is
begun
in
truth
,
there
is
a
desire
of
accomplishment
,
an
earnest
desire
of
the
coming
of
Christ
to
finish
all
,
to
finish
the
bargain
.
Rev.
22.
The
Spirit
and
the
Spouse
say
,
Come
;
that
is
,
the
Spouse
by
direction
of
the
Spirit
,
where
the
Spouse
is
guided
by
the
Spirit
;
and
so
far
as
the
Spouse
is
guided
by
the
Spirit
,
she
saith
,
Come
,
Come
,
Lord
Jesus
,
come
quickly
.
Except
in
two
Cases
.
Except
the
Christian
hath
grieved
and
wounded
Cautions
.
his
conscience
,
grieved
the
Spirit
,
and
then
it
is
loath
to
go
hence
.
1.
When
conscience
is
wounded
.
Unlesse
likewise
the
spirit
of
a
Christian
be
careless
,
and
would
settle
things
in
better
order
before
he
go
to
Christ
:
for
this
is
the
fruit
of
presumption
,
2.
Have
been
carelesse
.
and
carelesnesse
,
that
it
grieves
the
Spirit
of
God
,
and
the
Spirit
being
grieved
,
grieves
them
;
he
makes
that
which
should
be
their
comfort
,
their
going
to
Christ
by
death
,
he
makes
it
terrible
:
for
as
we
see
a
weak
eye
cannot
endure
the
light
,
so
a
gauled
guilty
conscience
trembles
to
think
of
Christs
coming
,
though
the
Earnest
be
there
;
yet
if
the
soul
tremble
,
that
the
soul
be
wounded
,
stay
a
while
;
Oh
stay
(
saith
the
Psalmist
)
before
I
go
hence
,
and
be
no
more
seen
.
When
the
wife
hath
been
negligent
,
she
would
have
her
husband
stay
;
but
when
she
hath
been
diligent
,
then
the
wife
is
willing
her
husband
should
come
;
but
perhaps
things
are
not
settled
as
they
should
,
and
therefore
she
doth
not
desire
his
coming
as
at
other
times
.
But
take
a
Christian
in
his
right
temper
,
he
is
willing
to
dye
;
nay
,
he
is
willing
,
and
glad
,
and
joyful
to
go
to
Christ
;
then
he
knowes
the
Earnest
shall
be
accomplished
with
the
bargain
:
then
he
knowes
what
God
hath
begun
,
he
will
perfect
;
then
he
knowes
,
all
the
Promises
shall
be
performed
,
when
all
imperfection
shall
be
removed
,
and
all
enemies
shall
be
conquered
,
&c.
A
carnal
man
doth
not
say
as
the
Spirit
in
the
Spouse
speaks
,
Come
,
Lord
,
come
;
but
stay
,
Lord
,
stay
:
and
as
the
Devil
that
possessed
that
person
,
What
have
we
to
do
with
thee
?
Art
thou
come
to
torment
us
before
our
time
?
they
think
of
it
with
quaking
.
For
otherwise
they
that
have
the
Earnest
of
the
Spirit
,
have
joyful
thoughts
of
it
,
and
wishes
answerable
to
those
thoughts
.
Again
,
wheresoever
this
Earnest
is
in
truth
,
the
Earnest
of
the
Spirit
,
7.
Growth
in
grace
.
there
is
growth
;
for
it
is
the
nature
of
things
imperfect
to
come
to
their
perfection
,
that
they
may
encounter
with
whatsoever
is
contrary
to
them
,
and
that
they
may
do
their
functions
that
they
are
fitted
by
for
God
.
Now
God
having
fitted
the
new
creature
to
serve
him
,
and
to
go
through
all
the
impediments
in
this
world
,
and
all
the
crosses
,
where
he
hath
begun
this
work
,
it
will
labour
to
come
to
perfection
.
As
in
the
natural
body
we
are
not
content
to
live
;
but
when
we
have
life
,
we
desire
health
:
and
when
we
have
health
,
we
are
not
content
with
that
,
but
we
desire
strength
;
not
onely
health
,
but
strength
to
perform
that
we
should
do
.
So
where
the
spiritual
life
is
begun
,
the
living
soul
is
not
content
to
live
,
to
find
an
Earnest
,
a
little
beginnings
;
but
if
he
have
that
,
he
would
have
health
,
he
would
not
have
any
spiritual
disease
to
lye
on
the
soul
,
that
might
hinder
it
in
the
functions
of
it
:
and
together
with
health
,
it
desires
fuller
and
fully
strength
,
because
it
hath
many
temptations
to
encounter
with
,
many
corruptions
to
resist
,
many
actions
to
do
,
many
afflictions
perhaps
to
bear
,
all
which
require
a
great
deal
of
strength
:
wheresoever
grace
is
in
truth
,
it
is
alwayes
with
a
desire
of
growth
,
and
answerable
to
that
desire
will
be
the
use
of
all
the
means
of
growth
.
Again
,
to
name
one
or
two
more
,
and
so
end
:
Wheresoever
the
Spirit
is
8.
Quieting
of
the
soul.
as
an
Earnest
,
it
doth
as
the
seal
doth
spoken
of
before
,
that
as
it
hath
a
quieting
power
,
an
assuring
power
,
it
quiets
the
soul
,
wheresoever
it
si
,
it
is
given
to
stay
the
soul
,
to
comfort
it
,
that
the
whole
shall
be
performed
in
time
:
and
therefore
the
soul
that
hath
the
Earnest
of
the
Spirit
,
so
far
forth
as
he
hath
this
Earnest
,
it
quiets
and
stayes
the
soul.
A
man
may
know
true
faith
from
false
,
and
true
Earnest
from
presumption
by
this
,
as
we
know
other
things
:
I
say
,
it
stills
and
quiets
the
soul
,
and
it
will
endure
the
tryal
.
We
say
of
Alcumy
gold
,
it
is
counterfeit
,
it
will
not
strengthen
the
heart
;
true
gold
hath
a
corroborating
power
to
strengthen
the
heart
,
whether
it
be
so
,
or
no
,
let
the
Alcumists
look
to
it
:
but
it
is
true
,
that
true
Eanest
,
the
beginnings
of
faith
,
though
it
be
but
in
a
little
measure
,
it
hath
a
quieting
,
a
stilling
,
a
strengthening
power
,
to
strengthen
and
corroborate
the
soul
,
for
it
is
given
for
that
purpose
.
And
a
man
that
hath
the
least
grace
will
endure
the
search
,
as
true
gold
will
endure
the
touchstone
,
the
false
will
not
:
and
it
9.
True
gold
will
endure
the
tryal
.
is
a
sign
that
a
man
hath
true
grace
in
him
,
although
it
be
with
much
imperfection
,
that
desires
to
be
searched
in
preaching
,
hearing
,
searching
Sermons
,
and
desiring
to
be
searched
in
Conference
,
and
that
doubts
not
his
conscience
,
but
would
be
searched
throughly
.
When
men
fret
at
the
searching
of
their
sins
,
they
will
not
be
searched
,
and
are
content
to
go
on
in
presumptuous
courses
,
and
think
all
is
well
;
it
is
a
sign
there
is
not
so
much
as
an
Earnest
.
But
not
to
go
farther
,
that
in
the
Revelation
shews
the
truth
of
a
little
grace
:
what
saith
he
?
Thou
hast
a
little
strength
:
what
doth
that
little
strength
move
the
Church
of
Philadelphia
to
do
?
Thou
hast
kept
my
Word
,
and
hast
not
denyed
my
Name
.
Where
there
is
a
little
strength
,
there
will
be
a
keeping
of
the
Word
in
obedience
,
a
keeping
of
it
in
conversation
:
where
is
not
a
regard
to
Gods
Word
,
a
moulding
of
the
soul
into
it
in
obedience
of
it
,
there
is
not
so
much
as
a
little
strength
of
grace
;
and
therefore
those
that
live
in
rebellious
courses
,
have
not
so
much
as
an
Earnest
to
them
:
yet
,
Thou
hast
kept
my
Word
,
and
withal
,
thou
hast
not
denyed
my
Name
.
Where
a
little
strength
is
,
there
they
will
not
deny
Christs
Name
,
they
10.
It
will
persevere
.
will
hold
out
in
the
profession
of
the
truth
,
and
confesse
it
if
occasion
serve
:
and
therefore
where
any
are
slight
in
their
profession
,
that
give
in
if
they
be
ready
to
dash
upon
any
displeasure
of
any
one
:
if
they
be
to
venture
their
estates
or
so
,
then
they
are
ashamed
of
Christ
,
and
that
profession
which
they
took
upon
them
;
they
deny
his
Name
,
at
least
they
do
not
own
it
,
they
have
not
so
much
as
a
little
strength
,
if
they
do
not
recover
:
Peter
was
in
such
a
temptation
,
but
he
recovered
his
strength
,
and
got
more
strength
,
and
a
firm
standing
upon
it
;
the
shaking
of
Peter
was
for
the
rooting
of
him
.
So
God
to
shame
his
children
,
suffers
them
sometimes
to
have
dastardly
Christians
get
strength
by
their
falls
.
spirits
,
but
they
recover
themselves
,
they
are
ashamed
of
it
;
but
those
that
are
common
Politicians
in
this
kind
,
that
will
not
stand
out
in
a
good
cause
to
maintain
their
truth
and
profession
,
when
God
thrusts
his
cause
into
their
hands
,
specially
at
such
times
when
God
saith
to
them
,
Who
is
on
my
side
?
who
?
now
is
the
time
to
appear
then
;
if
they
have
not
a
word
for
God
,
they
will
not
own
the
quarrel
and
cause
of
God
,
and
Religion
,
they
have
not
a
little
strength
;
for
they
that
have
a
little
strength
here
,
keep
the
Word
,
and
have
not
denyed
the
Name
.
Those
therefore
that
can
fashion
themselves
to
all
Religions
,
to
all
companies
,
they
will
have
a
Religion
mutable
and
flexible
to
their
occasions
:
where
is
the
Earnest
of
the
Spirit
?
the
Spirit
as
much
as
he
is
,
is
strong
and
vigorous
,
and
powerful
;
these
men
have
not
so
much
as
a
little
strength
,
that
are
as
water
which
is
fashioned
to
the
vessel
it
is
in
,
like
to
the
Samaritans
,
(
as
Joseph
the
Historian
of
the
Jews
writes
of
them
,
)
When
the
Jewes
prospered
,
oh
then
they
would
be
Jewes
;
when
the
Jewes
had
ill
successe
,
then
they
were
great
enemies
to
the
Jewes
:
so
you
have
many
that
are
no
friends
to
the
afflicted
,
to
the
disgraced
truth
;
but
as
long
as
the
Cause
of
Religion
is
carried
out
with
the
Countenance
of
the
State
,
with
the
favour
of
great
ones
,
so
far
they
will
own
it
;
but
if
Christ
once
comes
to
be
abased
,
they
will
not
know
Christ
,
nor
his
Cause
.
I
beseech
you
,
let
us
take
notice
of
it
,
it
is
a
sign
there
is
no
grace
at
all
,
where
there
is
such
an
habitual
disposition
without
shame
or
grief
,
or
repentance
;
for
Gods
children
sometimes
may
be
overtaken
with
a
spirit
of
dastardlinesse
,
which
afflicts
them
sore
afterwards
,
that
they
gather
more
strength
.
A
man
may
know
if
he
be
Gods
child
in
such
a
state
;
for
it
is
universally
true
,
Gods
children
are
never
overtaken
with
a
spirit
of
cowardlinesse
and
fear
,
but
they
regain
it
,
and
grow
more
strong
upon
it
;
as
we
see
in
Cranmer
and
others
,
God
purposeth
sometimes
to
let
them
see
what
they
are
in
themselves
without
his
support
and
strength
;
but
afterwards
they
gather
new
resolutions
,
new
purposes
to
stick
firmer
to
the
truth
then
ere
before
.
I
might
adde
many
other
things
;
but
I
go
on
to
that
which
followes
.
You
see
here
now
how
we
may
try
,
if
we
have
any
true
Earnest
in
us
at
all
,
or
no.
Now
I
beseech
you
,
let
us
labour
to
have
this
Earnest
,
(
if
we
have
it
To
labour
for
assurance
.
not
)
to
have
this
assurance
especially
,
let
me
desire
those
of
the
younger
sort
to
labour
to
have
the
seal
of
this
Spirit
,
and
the
Earnest
before
they
be
further
and
further
engaged
into
the
world
,
and
before
they
be
so
hardened
that
they
will
not
receive
a
contrary
stamp
to
their
corruptions
.
It
is
a
wondrous
advantage
that
Gentlemen
,
and
others
that
are
young
,
before
the
world
hath
soiled
them
,
and
before
their
understandings
be
darkened
,
and
their
affections
are
crooked
,
and
carried
away
much
with
the
stream
and
errours
of
the
time
,
they
have
much
advantage
above
others
;
for
they
have
spirits
fitter
for
grace
,
fitter
to
receive
the
impression
of
this
seal
of
the
Spirit
,
&
fitter
for
the
Earnest
.
Let
us
labour
for
this
Earnest
betimes
:
what
a
comfortable
thing
will
it
be
to
carry
along
with
the
Earnest
an
assurance
of
a
better
estate
from
our
youth
to
our
age
;
and
from
our
age
,
to
our
old
age
,
and
so
to
heaven
with
us
?
what
a
deal
of
comfort
do
young
ones
deprive
and
rob
themselves
of
,
that
will
not
be
gracious
betimes
?
Let
us
labour
to
have
the
stamp
of
the
Spirit
set
on
us
in
our
prime
time
,
in
the
strength
of
our
years
.
But
I
will
presse
the
Point
,
if
the
time
will
give
leave
,
afterwards
.
Now
we
must
know
,
that
God
gives
this
Earnest
not
for
himself
,
but
for
Earnest
given
for
our
sakes
.
us
,
to
secure
us
:
and
that
is
one
reason
why
it
is
called
an
Earnest
.
There
is
besides
bargaining
another
state
and
condition
that
Earnest
is
applyed
unto
,
which
perhaps
the
Apostle
aimes
at
,
as
marriage
:
whatsoever
was
before
the
Consummation
of
the
marriage
,
was
a
kind
of
Arrah
,
a
kind
of
Earnest
,
to
assure
the
affection
of
the
contracted
person
and
persons
that
loved
one
another
,
till
the
Consummation
of
the
marriage
.
So
Christ
now
contracts
us
on
the
earth
,
and
having
love
to
us
,
and
taking
our
Nature
on
him
,
that
he
might
woo
us
in
our
own
flesh
,
and
in
our
own
nature
,
taking
upon
him
the
Earnest
of
our
flesh
,
he
gives
us
the
Earnest
of
his
Spirit
:
and
to
assure
us
tha●…
he
loves
us
,
and
that
he
means
to
make
up
the
bargain
afterwards
,
he
sends
us
love-tokens
,
graces
,
and
comfort
,
and
joy
.
Even
as
Isaac
when
he
was
to
marry
Rebecca
,
he
sent
by
his
servants
Bracelets
and
Jewels
,
and
such
things
,
to
secure
her
of
his
love
.
So
Christ
in
heaven
intending
the
consummation
of
the
Match
,
he
sends
To
labour
against
unbelief
.
us
here
graces
and
comforts
of
the
Spirit
,
and
all
to
secure
us
;
all
is
for
us
,
(
I
say
)
which
I
observe
the
rather
,
because
I
would
raise
your
hearts
to
hate
unbelief
and
distrust
exceedingly
,
because
God
labours
to
undermine
it
by
all
means
possible
.
Wherefore
doth
he
use
so
many
terms
here
,
of
Sealing
,
Anointing
,
and
Earnest
,
with
words
,
and
Sacraments
,
and
all
whatsoever
may
confirm
you
?
The
Holy
Ghost
applyes
it
to
us
;
all
this
is
that
we
may
not
doubt
of
the
favour
of
God
:
and
therefore
when
we
find
any
goodnesse
in
us
,
let
us
accompt
that
to
give
false
witnesse
against
our selves
is
a
horrible
sin
;
it
is
to
make
God
a
liar
.
God
stands
upon
his
credit
;
and
therefore
take
heed
what
we
say
,
(
specially
if
we
have
found
the
work
of
grace
in
former
time
,
any
Earnest
,
)
that
we
have
no
grace
;
God
doth
this
for
our
assurance
:
all
his
dealing
of
Word
and
Sacraments
,
of
Earnest
and
Oath
,
and
all
that
may
be
to
assure
us
;
and
therefore
we
should
not
crosse
the
goodnesse
of
God
,
so
as
to
cherish
such
a
disposition
as
is
most
contrary
to
him
,
that
he
labours
to
undermine
by
all
means
.
And
therefore
here
is
the
poyson
of
Popish
Religion
,
that
it
maintaines
doubting
,
and
leaves
men
doubting
:
indeed
they
do
well
to
maintain
it
in
their
Doctrine
,
for
indeed
they
false
found
a
man
upon
satisfaction
,
they
false
found
him
upon
Purgatory
and
merits
,
and
the
foundation
they
have
of
a
Christian
soul
is
uncertain
,
and
therefore
they
may
well
teach
doubting
,
it
suits
with
the
course
that
they
take
:
but
I
say
,
it
is
very
corrupt
,
for
God
useth
all
means
that
we
should
not
doubt
:
and
therefore
it
is
idly
objected
,
God
for
his
part
will
,
but
for
our
part
we
have
reason
to
doubt
why
he
in
all
things
stoops
to
us
,
he
labours
to
secure
us
;
and
therefore
in
the
Covenant
of
grace
he
doth
his
part
and
ours
too
.
But
I
hasten
to
that
which
followes
,
because
I
would
end
with
the
time
.
To
touch
that
a
little
distinctly
by
it self
,
that
the
Spirit
doth
all
,
the
Earnest
of
the
Spirit
:
for
indeed
,
though
Spirit
be
not
added
to
stablishing
,
yet
the
Spirit
stablisheth
by
Christ
,
and
the
Spirit
it
anoints
,
and
the
Spirit
seales
to
the
day
of
redemption
,
and
the
Earnest
of
the
Spirit
.
So
it
is
the
Holy
Ghost
doth
all
,
here
you
have
the
three
Persons
in
the
Trinity
,
we
have
three
grand
Enemies
,
the
world
,
the
flesh
,
and
Satan
.
Now
here
are
the
three
persons
in
the
Trinity
stronger
then
all
our
enemies
;
He
which
stablisheth
us
,
is
God
the
Father
by
his
Spirit
:
upon
whom
?
upon
Christ
,
●…n
Christ
,
and
gives
us
the
Earnest
of
his
Spirit
;
you
have
,
I
say
,
the
three
Persons
of
the
Trinity
here
:
but
why
doth
the
Spirit
give
us
the
Earnest
?
why
doth
the
Spirit
give
us
grace
and
comfort
,
seal
us
,
and
doth
all
,
and
stablisheth
us
?
I
answer
;
First
of
all
,
because
now
since
the
fall
we
have
no
principles
Earnest
the
work
of
the
Spirit
.
of
supernatural
good
,
and
therefore
it
must
be
a
principle
above
our
nature
to
work
both
grace
and
comforts
in
our
barren
hearts
.
Again
,
as
there
is
no
principle
to
that
which
is
supernaturally
good
,
so
there
is
opposition
to
that
which
is
supernaturally
good
;
and
therefore
there
must
be
somewhat
to
overpower
the
corruption
of
our
nature
.
But
why
the
Spirit
,
rather
then
the
Father
and
the
Son
?
He
comes
from
1.
He
proceeds
from
Father
and
Son
.
both
,
and
proceeding
from
both
he
is
fit
to
witnesse
the
love
of
both
;
for
the
Holy
Ghost
is
in
the
breast
of
the
Father
and
the
Son
,
and
proceeds
from
both
,
and
he
knowes
the
secret
love
of
the
Father
to
us
,
and
the
love
of
Christ
Jesus
Mediatour
to
us
.
Now
the
Spirit
knowing
the
secrets
of
God
,
as
a
mans
spirit
(
saith
the
Apostle
)
knowes
his
own
secrets
,
he
knowes
his
love
,
and
he
knowes
whom
he
loves
:
So
the
Spirit
of
God
knowing
the
affection
of
the
Father
,
and
the
affection
of
Jesus
Christ
to
us
,
is
fit
to
be
an
Earnest
,
fit
to
be
a
Seal
.
Indeed
all
things
are
wrought
by
the
Spirit
in
grace
for
application
;
the
desert
is
from
the
Son
,
originally
from
the
Father
,
but
in
regard
of
application
of
what
is
wrought
by
the
Son
,
all
is
by
the
Holy
Ghost
;
both
graces
and
comforts
the
Holy
Ghost
takes
from
Christ
:
for
if
grace
be
wrought
,
it
is
with
divine
reasons
from
the
love
of
God
in
Christ
:
if
grace
he
wrought
,
it
is
from
the
wondrous
love
of
God
reconciled
in
Christ
,
wherein
heaven
is
opened
,
hell
is
vanquished
;
it
is
by
reasons
fetched
from
Christ
;
and
so
he
takes
of
mine
,
(
as
Christ
saith
,
)
He
shall
take
of
mine
,
and
give
to
you
:
he
takes
reasons
from
Christ
the
holy
Ghost
,
whereby
he
makes
all
,
the
application
is
altogether
by
the
Spirit
.
And
it
must
be
by
the
Spirit
again
,
because
the
Spirit
of
God
,
and
no
2.
He
only
can
quiet
the
soul.
lesse
then
the
Spirit
can
quiet
our
spirits
:
for
when
the
soul
is
distempered
,
it
is
like
a
distempered
lock
that
no
key
can
open
:
So
when
the
Conscience
is
troubled
,
what
creature
can
settle
the
troubled
Conscience
?
can
open
the
ambages
of
a
troubled
Conscience
in
such
perplexity
and
confusion
?
and
therefore
to
settle
the
troubled
Conscience
aright
,
it
must
be
somewhat
above
Conscience
;
and
that
which
must
quiet
the
Spirit
,
must
be
such
a
Spirit
as
is
above
our
spirits
:
This
is
excellently
set
down
in
this
Epistle
,
in
the
3.
Chap.
the
work
of
the
holy
Ghost
in
this
kind
.
But
I
cannot
stand
upon
it
now
at
this
time
.
I
go
on
.
Likewise
in
the
first
Epistle
to
the
Corinthians
,
the
second
Chapter
,
and
11.
ver.
that
one
place
shall
stand
in
stead
of
all
:
What
man
knowes
the
things
of
a
man
,
but
the
spirit
of
a
man
that
is
in
him
?
So
the
things
of
God
no
man
knowes
but
the
Spirit
.
Now
,
We
have
received
the
spirit
,
not
of
the
world
,
but
the
Spirit
of
God
,
to
know
the
things
that
are
freely
given
us
of
God
:
if
our
spirits
were
in
the
heart
and
soul
of
another
man
,
in
the
breast
of
another
man
,
we
should
know
what
another
man
thinks
:
if
a
man
had
a
spirit
in
another
mans
spirit
,
surely
he
would
know
all
his
thoughts
and
all
his
affections
.
Now
the
holy
Spirit
of
God
is
in
the
breast
of
the
Father
,
and
the
Son
,
and
he
knowes
our
spirits
better
then
we
know
our
own
spirits
;
he
searcheth
,
he
is
a
searcher
,
as
the
word
is
in
the
original
:
the
Spirit
is
a
searcher
,
he
searcheth
our
own
hearts
,
and
he
searcheth
the
secret
love
of
God
to
us
,
that
is
the
Spirit
must
stablish
us
.
Well
then
,
if
the
Spirit
doth
all
,
how
shall
we
know
then
that
we
have
How
to
know
we
have
the
Spirit
.
this
Spirit
?
A
note
or
two
,
and
so
go
on
.
If
we
have
this
Spirit
of
God
to
seal
us
,
and
to
be
an
Earnest
:
I
will
not
speak
all
that
may
be
,
but
a
little
;
for
indeed
all
comes
from
the
Spirit
.
1.
By
life
and
motion
.
Even
as
in
our
souls
,
how
may
a
man
know
that
he
hath
a
soul
?
by
living
and
moving
,
by
actions
vital
,
&c.
So
we
may
know
a
man
hath
the
Spirit
of
God
by
those
actions
that
come
onely
from
the
Spirit
,
which
is
to
the
soul
,
as
the
soul
is
in
the
body
:
for
as
all
beauty
and
motion
comes
from
the
soul
to
the
body
,
so
to
the
soul
from
the
Spirit
,
all
comes
of
the
Spirit
,
and
therefore
every
saving
grace
is
a
sign
that
the
Spirit
is
in
us
.
In
a
word
,
the
Spirit
is
in
us
in
the
nature
of
fire
,
as
in
other
things
,
so
in
2.
By
transforming
us
.
this
in
transforming
;
wheresoever
the
Spirit
dwells
,
he
transforms
the
soul
,
he
transforms
the
party
like
himself
holy
and
gracious
.
Those
therefore
that
find
the
Spirit
transforming
and
changing
them
in
the
use
of
the
Ordinance
of
the
Word
,
they
may
know
that
they
have
the
Spirit
sealing
them
,
and
being
an
Earnest
to
them
.
They
may
know
likewise
,
that
they
have
it
wrought
by
the
Spirit
,
for
3.
By
Conflict
.
every
one
grace
,
you
may
knowspiritual
graces
are
with
conflict
:
for
what
is
true
,
is
with
a
great
deal
of
resistance
of
that
which
is
counterfeit
.
Comforts
and
graces
that
are
not
the
Earnest
of
the
Spirit
,
are
with
little
conflict
:
but
where
there
are
true
comforts
and
graces
of
the
Spirit
wrought
by
the
Spirit
,
it
is
with
much
conflict
with
Satan
and
with
himself
:
for
there
is
a
great
deal
of
Envy
in
the
Divell
against
the
man
that
walkes
in
the
Spirit
.
Thinks
he
,
what
such
a
base
creature
as
this
is
to
have
the
Earnest
of
heaven
,
to
walk
here
as
if
he
were
in
heaven
already
,
and
to
defie
all
opposite
powers
?
Nay
,
I
will
trouble
his
peace
,
he
shall
go
mourning
to
heaven
,
if
he
go
there
:
this
is
the
reasoning
of
the
cursed
spirit
,
and
hereupon
he
labours
to
shake
the
assurance
and
perswasion
;
and
the
grace
and
Comfort
of
a
Christian
it
is
with
much
conflict
and
temptation
,
not
onely
with
Satan
,
but
with
his
own
heart
.
Our
hearts
misgive
us
,
when
we
are
guilty
of
some
sins
,
as
alwaies
there
is
guilt
on
the
soul
,
so
much
guilt
,
so
much
doubt
;
till
the
soul
be
free
from
giult
,
it
wil
never
but
be
casting
of
doubts
:
and
therefore
there
is
alwaies
resistance
in
us
,
and
there
must
be
a
higher
power
then
the
heart
and
soul
of
a
man
to
set
the
heart
down
and
quiet
it
:
It
is
alwaies
in
conflict
.
And
the
gracet
and
comforts
of
the
Spirit
wrought
by
the
Spirit
,
are
alwaies
4.
By
supernatural
obedience
.
in
the
use
of
meanes
,
holy
means
;
and
it
carries
a
man
above
the
strength
of
nature
,
it
carries
a
man
to
the
practice
of
that
which
he
could
not
do
by
nature
,
to
pardon
his
enemies
,
to
pray
for
them
,
to
overcome
revenge
,
and
to
enjoy
prosperity
without
pride
in
a
comfortable
measure
:
and
it
enables
him
to
practise
the
last
Comandement
,
That
he
shall
be
content
with
his
estate
,
and
not
lust
after
others
:
and
the
first
Comandement
;
the
graces
of
the
holy
Spirit
enables
a
man
to
love
God
,
and
to
rejoyce
in
him
above
all
as
his
best
portion
,
it
makes
his
joy
spiritual
,
and
it
makes
him
delight
in
all
connatural
things
that
are
like
the
Spirit
;
as
whatsoever
is
spiritual
,
is
connatural
to
the
Spirit
.
If
a
man
have
the
graces
of
the
Spirit
,
he
joyes
in
spiritual
company
,
he
joyes
in
the
presence
of
God
,
he
hates
sin
as
being
contrary
to
the
Earnest
of
the
Spirit
,
he
hates
terrour
of
conscience
,
and
the
way
unto
it
,
he
will
look
on
good
things
,
as
God
lookes
on
them
,
and
as
the
Spirit
looks
on
them
,
and
every
thing
that
is
spiritual
he
relisheth
,
he
savours
the
things
of
the
Spirit
.
Now
be
cause
I
will
not
detract
your
thoughts
,
there
are
some
six
or
seven
properties
of
the
Spirit
,
in
one
Chapter
,
that
you
may
have
them
all
together
,
in
Rom.
8.
I
will
not
name
all
,
but
such
as
are
easie
.
First
of
all
,
it
is
said
in
the
9.
ver.
that
the
Spirit
where
it
is
,
it
dwells
as
in
5.
It
dwells
in
us
.
a
house
:
now
wheresoeve
the
Spirit
is
,
he
is
dwelling
and
ruling
;
for
the
holy
Ghost
will
not
be
an
underling
to
lusts
,
and
he
repaires
and
makes
up
the
breaches
of
the
soul
;
where
the
Spirit
dwells
,
all
the
breaches
are
made
up
.
Ignorance
to
knowledge
,
he
begets
knowledge
,
and
affection
,
and
love
:
he
prepares
all
,
he
prepares
his
own
dwelling
,
and
it
is
familiar
and
constant
to
the
Spirit
;
a
dwelling
implyes
familiarity
and
constancy
;
he
is
not
in
us
;
as
he
is
in
wicked
men
that
have
the
Spirit
;
As
Austin
saith
,
The
Spirit
of
God
knocks
at
their
hearts
,
but
he
doth
not
dwell
there
.
To
go
on
,
that
is
the
first
:
The
Spirit
dwells
in
us
,
if
we
have
the
Spirit
.
6.
It
mortifies
sin
.
And
then
the
Spirit
doth
subdue
the
contrary
;
for
the
Spirit
,
when
it
comes
into
a
man
,
it
pulls
down
all
the
strong
holds
,
it
makes
way
for
it self
:
and
therefore
it
is
said
to
mortifie
the
deeds
of
the
flesh
,
ver.
13.
If
you
mortifie
the
deeds
of
the
flesh
by
the
Spirit
,
you
are
led
by
the
Spirit
.
Those
therefore
that
by
the
help
of
the
Spirit
,
by
spiritual
reasons
,
subdue
their
corruptions
,
they
are
led
by
the
Spirit
:
those
that
cherish
corruptions
,
or
mortifie
them
,
not
by
spiritual
reasons
,
but
out
of
civil
respect
to
carry
authority
among
men
,
and
therefore
they
would
be
free
from
aspersions
,
as
might
disable
their
reputation
,
they
have
not
the
Spirit
.
Thirdly
,
as
many
as
are
led
by
the
Spirit
,
are
the
sons
of
God
;
the
Spirit
7.
It
leads
us
.
leads
them
as
the
Angel
that
went
before
the
Israelites
,
from
Egypt
unto
Canaan
:
so
the
Spirit
of
God
like
the
Angel
goes
before
us
,
and
leads
us
the
way
,
and
removes
the
lets
:
it
doth
lead
us
(
I
say
)
sweetly
,
and
not
violently
,
as
the
Devil
leads
his
,
that
are
possessed
with
his
spirit
:
So
that
those
that
have
the
Spirit
working
grace
and
comfort
in
them
,
sweetly
he
leads
them
,
and
yet
strongly
too
;
for
it
is
strongly
,
because
it
is
against
corruption
and
opposition
from
without
;
but
yet
sweetly
,
preserving
the
liberty
and
freedom
of
the
soul.
We
by
nature
are
like
children
,
or
blind
men
,
we
cannot
lead
our selves
,
and
therefore
the
Spirit
leads
us
.
Those
therefore
that
have
the
Spirit
,
it
leads
them
,
they
submit
themselves
to
the
guidance
and
leading
of
the
Spirit
:
That
is
another
evidence
.
A
fourth
is
this
,
That
it
is
a
Spirit
of
adoption
;
it
assures
us
that
we
8
It
is
a
Spirit
of
adoption
.
are
the
sons
of
God
:
it
gives
us
assurance
of
our
adoption
,
that
we
are
the
sons
of
God
;
the
same
Spirit
that
sanctifieth
us
,
it
witnesseth
to
us
,
it
makes
us
holy
;
it
witnesseth
to
us
that
we
are
the
sons
of
God
.
And
then
again
,
the
Spirit
stirres
up
sighs
and
groans
that
cannot
be
expressed
,
when
we
are
not
of
our selves
able
to
pray
:
this
is
an
evidence
of
the
Earnest
9.
It
teacheth
to
pray
.
of
the
Spirit
,
when
we
can
send
our
sighes
and
groans
to
God
:
I
say
,
God
will
hear
the
groans
,
the
voice
of
his
own
Spirits
;
for
whence
come
those
sighes
and
groanes
to
God
?
why
should
we
not
rather
sink
in
despair
in
troubles
,
but
because
the
Spirit
is
in
us
?
Those
therefoore
that
in
extremity
having
nothing
to
comfort
them
,
and
yet
are
able
to
send
forth
sighes
and
groans
to
God
,
they
may
certainly
know
that
they
have
the
Spirit
.
And
likewise
the
Spirit
makes
us
mourn
,
and
wait
for
the
adoption
of
the
sons
of
God
;
those
that
mourn
and
wait
,
have
the
Evidence
of
the
10.
And
to
wait
.
Spirit
:
for
a
worldling
doth
not
mourn
for
his
imperfections
,
for
his
corruptions
;
he
doth
not
mourn
that
he
is
absent
from
his
Saviour
,
neither
doth
he
wait
for
the
accomplishment
of
that
that
shall
be
bestowed
on
Saints
,
because
he
hath
his
portion
here
:
therefore
those
that
can
mourn
for
their
corruptions
,
for
those
things
which
the
world
is
not
able
to
tax
them
for
,
because
they
cannot
serve
God
with
enlargement
of
the
Spirit
as
they
would
,
and
they
wait
also
without
despair
,
or
without
discouragement
,
till
God
have
finished
their
course
,
they
are
led
with
a
better
Spirit
then
the
world
.
Though
I
should
name
no
more
,
what
a
many
sweet
evidences
are
here
to
manifest
a
soul
truly
acted
,
and
guided
,
and
led
by
the
Spirit
?
but
these
shall
be
sufficient
for
this
time
.
Well
then
,
if
the
Spirit
doth
all
,
if
the
Spirit
anoint
and
seal
,
and
give
Earnest
of
grace
,
and
comfort
and
all
,
till
he
bring
us
to
heaven
,
being
Christs
Vicar
;
for
Christ
hath
no
other
Vicar
on
earth
but
his
Spirit
;
if
the
Spirit
doth
all
,
as
indeed
he
doth
all
for
God
to
us
,
and
from
us
to
God
;
whatsoever
God
doth
to
us
it
is
by
the
Spirit
:
he
anoints
,
and
seals
,
and
sanctifieth
by
the
Spirit
,
and
whatsoever
we
do
to
God
,
it
is
by
the
Spirit
,
or
else
it
is
not
acceptable
:
we
sigh
and
groan
in
the
Spirit
,
we
pray
in
the
holy
Ghost
(
saith
Jude
,
)
and
that
God
doth
to
us
immediately
from
the
Spirit
,
and
all
that
we
do
to
God
,
is
in
the
Spirit
.
Is
this
so
,
then
as
it
an
undoubted
truth
,
oh
then
we
should
labour
by
all
meanes
for
this
Spirit
of
God
.
To
give
some
directions
in
a
word
,
and
so
to
end
.
Labour
(
I
say
)
to
have
the
Spirit
,
and
to
groan
in
the
Spirit
:
and
to
this
end
,
because
the
Word
is
the
Chariot
of
the
Spirit
,
in
which
the
Spirit
is
Directions
to
have
the
Spirit
.
carried
,
attend
upon
the
Ordinances
of
God
,
and
use
all
kind
of
spiritual
1.
Attend
Gods
means
.
meanes
,
wherein
the
Spirit
is
usually
effectual
:
for
the
Spirit
will
onely
work
with
his
own
means
:
all
those
bastard
inventions
and
devices
fetched
from
the
Church
of
Rome
,
humane
devices
in
Gods
service
,
they
are
naught
;
Gods
Spirit
will
not
be
effectual
with
Popish
devices
:
and
therefore
Rome
is
the
habitation
of
Devils
;
Gods
Spirit
hath
nothing
to
do
there
,
because
they
have
set
up
a
worship
contrary
to
Gods
worship
,
they
have
set
up
a
Covenant
contrary
to
Christs
Covenant
,
they
have
set
up
the
Covenant
of
Works
,
and
deny
,
in
a
manner
,
a
Covenant
of
Grace
:
Christ
is
not
taught
as
he
should
be
there
.
Now
,
wheresoever
the
Spirit
is
,
it
is
with
the
clear
teaching
of
the
Gospel
:
Received
you
the
Spirit
by
hearing
of
the
Law
,
or
of
faith
preached
?
Therefore
let
us
attend
upon
the
unfolding
of
Christ
Jesus
in
the
Gospel
;
for
the
Spirit
is
given
with
a
clear
and
true
unfolding
of
Christ
:
and
omit
no
spiritual
means
,
wherein
the
Spirit
is
effectual
,
as
meditation
,
reading
,
&c.
For
as
a
man
working
in
a
garden
,
though
he
think
not
of
it
,
perhaps
he
drawes
a
sweet
sent
of
the
flowers
,
there
is
a
tincture
from
the
ayr
that
is
round
about
him
.
So
the
Word
of
God
being
indited
by
the
Spirit
of
God
,
we
being
in
holy
company
,
being
led
by
the
same
Spirit
,
a
man
shall
either
by
reading
of
the
Word
,
or
in
holy
company
,
or
conversing
in
good
books
,
he
shall
draw
a
spiritual
sweetnesse
from
the
Word
,
or
from
those
that
he
hath
to
deal
with
.
The
spirit
of
a
man
is
like
water
that
runs
from
Minerals
;
as
we
see
bathes
have
their
warmth
from
Minerals
that
they
run
through
,
they
have
a
tincture
from
them
to
be
hot
in
this
or
that
degree
,
in
this
or
that
quality
.
So
it
is
with
the
soul
,
when
it
runs
through
holy
things
,
when
it
hath
to
deal
with
good
books
,
and
good
company
,
&c.
it
draweth
a
spirituall
tincture
:
and
therefore
if
we
would
have
the
Spirit
of
God
to
guide
us
,
let
us
be
much
in
those
things
that
the
Holy
Ghost
hath
sanctified
us
for
that
end
,
at
all
times
,
when
we
have
liberty
from
our
callings
.
And
withall
,
take
heed
,
that
we
greive
not
the
Holy
Ghost
any
way
,
if
2.
Not
to
grieve
the
Spirit
.
we
will
have
the
Spirit
to
seal
us
,
to
increase
our
Earnest
.
How
do
we
grieve
the
Holy
Ghost
?
By
cherishing
contrary
affections
,
and
lusts
,
and
desires
.
And
resist
not
1.
By
cherishing
Lusts.
the
holy
Ghost
:
as
now
when
you
hear
the
Word
of
God
,
if
you
shut
your
resolutions
,
if
you
shut
your
hearts
,
and
resolve
not
to
give
way
to
any
instruction
that
shall
be
delivered
;
This
is
a
resisting
of
the
Holy
Ghost
:
God
now
knocks
at
the
hearts
of
those
that
are
here
,
by
his
Word
and
Spirit
;
and
therefore
we
should
open
the
everlasting
doors
,
and
let
the
King
of
glory
come
in
.
We
should
lay
open
all
to
the
Spirit
:
Oh
when
the
Spirit
,
when
Christ
is
so
willing
to
give
the
Spirit
,
it
cannot
be
any
but
our
fault
,
if
we
be
no
more
spiritual
then
we
are
:
for
indeed
there
is
nothing
in
a
manner
required
to
be
spiritual
,
but
not
to
resist
the
Spirit
.
The
Holy
Ghost
presseth
upon
us
in
the
Word
such
reasons
of
heavenly-mindednesse
,
of
despising
of
earthly
things
,
of
purging
our selves
from
the
corruptions
in
the
world
,
such
reasons
to
be
good
,
that
indeed
none
are
damned
in
the
bosome
of
the
Church
,
but
such
as
set
a
bar
against
the
Spirit
of
God
in
their
hearts
,
with
a
cursed
resolution
that
they
will
not
be
better
,
that
they
will
not
part
with
their
cursed
lusts
:
therefore
they
are
damned
,
because
they
will
be
damned
,
that
,
say
the
Preachers
by
the
Word
,
and
Spirit
what
they
will
,
they
think
it
better
to
be
as
they
are
,
then
to
entertain
such
a
guest
as
will
marre
and
alter
all
that
was
there
before
:
take
heed
therefore
of
resisting
of
the
Spirit
,
and
of
grieving
of
the
Spirit
by
any
thing
in
our selves
,
or
by
conversing
with
company
that
will
grieve
him
.
He
that
hath
the
Spirit
of
God
in
him
,
cannot
endure
carnal
company
:
for
what
shall
he
hear
,
what
shall
he
draw
in
at
his
senses
?
but
that
which
will
be
vexation
of
spirit
to
him
:
therefore
it
is
said
of
Lot
,
His
righteous
soul
was
vexed
with
the
unclean
conversation
of
the
Sodomites
:
it
is
an
undoubted
sign
of
a
man
that
hath
no
grace
,
not
to
care
for
his
company
that
hath
grace
.
Likewise
yield
all
obedience
and
subjection
to
the
Spirit
,
and
to
all
the
2.
Obey
the
Spirit
.
motions
of
the
Word
and
Spirit
;
bring
our
hearts
into
subjection
,
lay
our selves
,
as
it
were
,
before
the
Spirit
,
suffer
our selves
to
be
moved
,
and
fashioned
,
and
framed
by
it
:
for
God
gives
his
holy
Spirit
to
them
that
obey
him
.
And
beg
the
Spirit
also
as
the
principal
thing
:
God
gives
the
Spirit
(
saith
3.
Pray
for
the
Spirit
.
Christ
)
to
them
that
ask
him
:
and
by
Christs
manner
of
speaking
there
he
insinuates
,
as
if
he
should
say
,
What
can
I
give
you
better
then
the
Holy
Ghost
?
and
yet
this
will
I
give
you
,
if
you
ask
him
,
that
is
the
good
thing
that
God
gives
:
for
indeed
,
that
is
the
seed
of
all
graces
,
and
of
all
comfort
;
and
therefore
a
world
of
promises
are
included
in
that
promise
,
that
he
will
give
the
Spirit
to
them
that
ask
him
.
Labour
by
these
and
such
like
means
for
the
Spirit
:
and
then
if
you
have
the
Spirit
,
the
Earnest
of
the
Spirit
,
and
the
seal
of
the
Spirit
,
then
mark
what
will
come
of
such
a
temper
of
soul
,
that
will
go
through
all
conditions
whatsoever
,
come
what
will
:
for
the
Spirit
is
above
all
,
and
the
comforts
of
the
Spirit
are
above
all
earthly
comforts
;
and
the
graces
of
the
Spirit
are
able
to
encounter
with
all
temptations
.
So
that
a
man
that
hath
the
Spirit
,
stands
impregnable
;
the
work
of
grace
The
Spirit
makes
impregnable
.
cannot
be
quenched
,
because
it
is
the
effect
and
the
work
of
the
Spirit
,
all
the
powers
of
all
the
Devils
in
hell
cannot
stirre
it
:
God
may
hide
his
comfort
for
a
time
,
to
humble
us
;
but
to
quench
the
work
of
the
Spirit
once
wrought
in
the
heart
,
all
the
power
of
all
the
Devils
in
hell
cannot
quench
the
least
spark
of
saving
grace
,
it
will
carry
us
through
all
opposition
whatsoever
.
Let
a
man
never
baulk
or
decline
in
a
good
cause
,
for
any
thing
that
he
shall
suffer
;
for
the
seal
and
the
Earnest
of
the
Spirit
is
never
more
strong
then
when
we
have
no
other
comfort
by
us
but
that
,
when
we
can
draw
comfort
from
the
Well-head
,
from
the
Spring
;
therefore
we
should
labour
for
the
Earnest
of
the
Spirit
;
for
it
will
fit
us
for
all
conditions
whatsoever
.
What
makes
a
man
differ
from
himself
?
what
makes
a
man
differ
from
another
?
Take
a
man
that
hath
the
Earnest
of
the
Spirit
,
you
shall
have
him
defie
death
,
the
world
,
Satan
,
and
all
temptations
.
Take
a
man
that
is
negligent
in
labouring
to
encrease
his
Earnest
,
you
shall
have
him
weak
,
and
not
like
himself
.
The
Apostle
Peter
,
before
the
Holy
Ghost
came
upon
him
,
the
voice
of
a
weak
damsel
astonished
him
;
but
after
,
how
willing
was
he
to
suffer
any
thing
?
Therefore
let
us
not
labour
much
to
strengthen
our selves
with
the
things
of
this
life
,
or
to
value
our selves
by
our
dependance
upon
others
;
if
thou
hast
grace
,
thou
hast
that
that
will
stand
by
thee
when
all
other
things
will
fail
:
for
all
other
things
will
be
taken
away
,
but
the
Comforter
shall
never
be
taken
away
;
it
goes
along
with
us
continually
.
First
,
it
works
Earnest
in
us
,
and
then
it
stamps
upon
us
his
own
mark
,
and
then
it
leads
us
from
grace
to
grace
;
and
in
the
hour
of
death
,
then
especially
it
hath
the
work
of
a
Comforter
to
present
to
us
the
fruits
of
a
good
and
holy
life
,
and
likewise
the
joyes
of
heaven
;
when
we
are
dead
the
Spirit
watcheth
over
our
bodies
,
because
they
were
the
Temples
of
the
Holy
Ghost
,
and
at
the
day
of
judgement
the
same
Spirit
shall
knit
both
body
and
soul
together
,
and
after
,
the
same
Spirit
that
hath
done
all
this
,
shall
be
all
in
all
to
us
in
heaven
for
ever
,
and
then
our
very
bodies
shall
be
spiritual
,
where
as
now
our
souls
,
even
the
better
part
of
them
,
is
carnal
.
Even
as
the
fire
when
it
possesseth
a
piece
of
Iron
,
it
is
all
fire
;
So
our
bodies
shall
be
all
spiritual
.
What
a
blessed
thing
is
this
,
to
have
the
Spirit
?
what
are
all
friends
to
the
Holy
Ghost
,
which
will
speak
to
God
for
us
?
The
Spirit
will
make
request
with
sighes
and
groans
,
and
God
will
hear
the
voice
of
his
own
Spirit
.
What
prison
can
shut
up
the
Spirit
of
God
?
Above
all
,
labour
to
have
more
of
the
Spirit
of
God
:
this
will
make
us
more
or
lesse
fruitfull
,
more
or
lesse
glorious
in
our
profession
,
more
or
lesse
willing
to
dye
.
Labour
to
encrease
this
Earnest
,
that
the
nearer
we
come
to
heaven
,
the
more
we
may
be
fitted
for
it
.
Consider
but
this
Reason
,
if
you
want
this
,
alas
,
we
can
never
be
thankful
No
thankfulnesse
without
the
Spirit
.
to
God
for
any
thing
;
if
by
the
Spirit
we
have
not
assurance
that
our
state
is
the
state
of
grace
;
for
otherwise
we
might
think
that
God
gives
us
all
in
anger
,
as
a
etrnal
man
,
he
alwaies
fears
that
God
fatts
him
as
an
oxe
to
the
slaughter
:
what
a
fearfull
case
is
this
,
that
a
man
cannot
be
thankful
for
that
he
hath
!
Labour
for
the
Spirit
,
that
we
may
be
thankfull
to
God
for
every
thing
,
that
we
may
see
the
love
of
God
in
every
thing
,
in
every
refreshing
we
take
;
that
that
love
of
God
that
fits
us
for
heaven
,
and
that
fits
heaven
for
us
,
it
gives
us
daily
bread
:
the
Earnest
of
the
Spirit
will
make
us
thankfull
for
every
thing
.
Again
,
labour
for
the
Earnest
of
the
Spirit
,
that
we
may
be
joyfull
in
No
joy
without
the
Spirit
.
all
conditions
:
how
can
a
man
suffer
willingly
,
that
knowes
not
that
he
is
sealed
with
the
Spirit
?
that
knowes
not
that
God
hath
begun
a
good
work
in
him
?
Alas
,
he
is
lumpish
and
heavy
under
the
Crosse.
What
makes
a
man
bear
the
Crosse
willingly
,
but
this
assurance
?
what
makes
him
deny
himself
in
temptations
,
and
corruptions
?
Oh
(
saith
the
child
of
God
,
)
the
work
of
the
Spirit
is
begun
in
me
,
sealing
me
up
to
life
everlasting
,
shall
I
grieve
and
quench
this
Spirit
for
this
base
lust
?
But
a
man
that
hath
not
the
Spirit
,
saith
,
I
had
as
good
take
this
pleasure
,
as
have
none
at
all
;
for
ought
I
know
,
I
shall
have
none
:
he
sees
no
greater
pleasure
,
then
the
following
of
his
lust
.
So
that
none
can
resist
temptations
,
but
he
that
hath
the
Spirit
,
giving
him
Earnest
in
a
comfortable
measure
;
and
it
is
a
good
sign
when
we
resist
temptations
for
spiritual
reasons
,
that
the
Spirit
works
it
.
Again
,
unlesse
we
have
this
Earnest
of
the
Spirit
in
our
hearts
,
we
can
No
will●…ngnesse
to
dye
without
it
.
never
be
content
to
end
our
dayes
with
comfort
:
he
that
hath
the
Earnest
of
the
Spirit
is
glad
of
death
when
it
comes
;
there
shall
be
then
an
accomplishment
of
all
the
bargain
,
then
the
Marriage
shall
be
consummate
,
then
shall
be
the
year
of
Jubile
,
the
Sabbath
of
rest
for
ever
,
then
is
the
triumph
,
and
then
all
teares
shall
be
wiped
from
our
eyes
.
But
now
let
a
man
stagger
and
doubt
whether
he
be
the
child
of
God
,
or
no
,
that
he
cannor
find
any
mark
of
the
child
of
God
in
him
,
that
he
cannot
read
the
evidences
of
a
Christian
state
in
his
soul
,
they
are
so
dim
,
he
sees
nothing
but
corruption
in
him
,
he
sees
no
change
,
no
resistence
of
corruption
,
he
hath
no
Earnest
.
Alas
,
what
a
miserable
case
is
such
a
man
in
when
he
comes
to
dye
?
death
,
with
the
eternity
of
misery
after
it
,
who
can
look
it
in
the
face
,
without
hope
of
life
everlasting
,
without
assurance
of
a
happy
change
after
death
?
Therefore
we
should
labour
for
the
Spirit
,
that
howsoever
we
grow
or
decay
in
wealth
and
reputation
,
let
God
alone
with
that
;
but
above
all
,
beg
of
God
that
he
would
encrease
in
us
,
and
renew
the
Earnest
,
and
the
stamp
of
the
Spirit
,
that
we
may
have
somewhat
in
our
soules
,
wherein
we
may
see
the
Evidences
of
a
Christian
estate
.
I
might
adde
many
things
to
this
purpose
,
(
but
this
is
sufficient
to
any
Judicious
Christian
,
)
to
encourage
us
to
labour
for
the
Spirit
above
all
things
in
the
world
:
all
other
are
but
grasse
,
but
fading
;
but
grace
and
glory
,
grace
,
and
peace
,
and
joy
;
nay
,
the
very
Earnest
of
the
Spirit
is
better
then
all
earthly
things
:
for
the
Earnest
of
it
is
joy
unspeakable
,
and
glorious
,
and
peace
that
passeth
all
understanding
.
If
the
Promise
,
and
the
Earnest
here
be
so
,
I
beseech
you
,
what
shall
the
accomplishment
of
the
promise
be
?
if
the
Promises
laid
hold
on
by
faith
so
quicken
and
cheer
the
soul
,
and
if
the
giving
a
teste
of
heaven
lift
a
Christians
spirit
above
all
earthly
discouragements
,
what
shall
it
be
when
the
Spirit
shall
be
all
in
all
in
us
,
if
the
Earnest
be
so
comfortable
?
But
I
go
on
to
the
next
Verse
.
VERSE
XXIII
.
Moreover
,
I
call
God
to
record
upon
my
soul
,
that
to
spare
you
,
I
came
not
yet
to
Corinth
.
IN
this
Verse
,
the
Apostle
labours
to
remove
suspition
of
levity
,
and
inconstancy
:
there
were
jealousies
in
the
minds
of
the
Corinthians
,
which
were
also
fomented
by
some
vain-glorious
Teachers
amongst
them
,
that
laboured
to
undermine
S.
Paul
in
the
hearts
of
the
Corinthians
,
as
if
he
had
not
loved
the
Corinthians
so
well
as
they
did
;
therefore
he
is
so
carefull
to
clear
himself
in
their
thoughts
,
from
suspition
of
inconstancy
,
and
want
of
love
to
them
:
because
suspition
grounded
upon
the
lightnesse
in
his
carriage
,
might
reflect
upon
his
doctrine
.
He
knew
well
enough
the
malice
of
mans
nature
,
and
therefore
he
is
very
curious
,
and
industrious
,
to
make
a
clear
passage
for
himself
into
the
hearts
of
these
Corinthians
by
all
means
possible
,
as
we
heard
in
part
out
of
the
17.
Verse
.
Moreover
,
I
call
God
to
record
,
&c.
Saint
Paul
is
here
purging
himself
still
,
to
clear
himself
.
First
,
he
labours
to
clear
himself
from
the
suspition
of
inconstancy
,
and
Parts
of
the
Verse
.
want
of
love
to
them
in
not
coming
.
Secondly
,
he
sets
down
the
true
cause
why
he
did
not
come
,
I
came
not
,
to
spare
you
:
You
were
much
to
blame
in
many
things
,
and
among
the
rest
of
the
abominations
among
you
,
you
cherished
the
incestuous
person
,
and
many
of
you
doubted
of
the
resurrection
.
I
should
have
been
very
severe
,
if
I
had
come
,
therefore
I
came
net
,
to
spare
you
,
hoping
that
my
letter
would
work
upon
your
spirits
,
so
that
I
need
not
be
severe
to
you
:
therefore
do
not
suspect
that
for
any
ill
mind
I
came
not
:
for
it
was
to
spare
you
,
that
I
might
not
be
forced
to
be
severe
.
Then
the
third
thing
is
,
the
sealing
of
this
speech
with
a
serious
oath
,
I
call
God
for
record
upon
my
soul
,
that
I
came
not
,
to
spare
you
.
So
here
is
the
w●…ping
away
of
suspition
:
And
the
setting
down
the
true
cause
why
he
did
not
come
:
And
the
ratifying
and
confirming
it
by
an
oath
;
he
makes
his
purgation
here
by
an
oath
.
These
three
things
I
will
briefly
touch
.
First
of
all
,
you
see
here
he
avoids
suspition
of
lightnesse
which
the
Corinthians
had
of
him
,
partly
by
the
false
suggestion
of
proud
Teachers
among
them
,
who
fomented
their
suspitious
dispositions
:
because
they
would
weaken
S.
Paul's
esteem
among
the
Corinthians
:
they
had
a
conceit
he
was
an
uncertain
man
,
he
promised
to
come
,
and
did
not
:
now
here
he
declines
that
suspition
.
Where
first
,
Observe
these
two
things
briefly
.
First
,
that
the
nature
of
man
is
inclined
to
suspition
.
And
secondly
,
that
it
is
the
duty
of
men
to
avoid
it
as
much
as
may
be
,
and
to
wipe
it
away
,
if
it
cannot
be
avoided
.
Mans
nature
is
prone
to
suspition
.
Mans
nature
is
prone
to
suspect
ill
of
another
,
though
never
so
good
.
Observ.
Mans
nature
prone
to
suspition
.
Christ
could
not
avoid
it
:
because
he
conversed
sociably
with
other
men
,
he
was
thought
to
be
a
Wine-bibber
,
a
companion
of
sinners
.
And
God
himself
was
suspected
of
Adam
in
innocency
:
the
Devil
is
so
cunning
,
that
he
calls
God
himself
into
question
,
as
if
he
had
not
meant
so
well
to
him
.
What
will
that
impudent
spirit
do
,
that
will
bring
the
creature
in
suspition
of
him
that
is
goodnesse
it self
?
God
knowes
,
that
when
you
eat
,
your
eyes
shall
be
open
,
and
you
shall
be
as
Gods
,
knowing
good
and
evil
.
Do
you
think
that
he
intends
you
any
good
,
in
forbidding
you
to
eat
,
&
c
?
He
did
not
spare
Christ
,
innocency
it self
,
cloathed
with
mans
flesh
;
and
will
he
spare
to
bring
uncharitable
suspitions
upon
others
?
surely
he
will
not
.
And
then
mans
nature
of
it self
is
prone
to
suspect
and
think
ill
of
another
;
From
many
grounds
:
Sometimes
out
of
experience
of
the
common
infirmities
thnt
men
meet
Grounds
of
suspition
.
with
in
the
world
;
out
of
the
experience
of
the
falshood
of
men
they
are
many
times
prone
to
suspition
.
1.
The
infirmity
of
men
.
But
most
commonly
it
is
out
of
guiltinesse
that
men
think
ill
of
others
,
because
others
have
cause
to
think
ill
of
them
:
none
are
so
prone
to
suspition
,
2.
Guiltinesse
.
as
those
that
are
worst
themselves
;
because
they
judge
others
by
their
own
hearts
.
The
better
sort
of
people
think
of
others
,
as
they
are
,
and
as
they
deserve
themselves
:
but
others
,
because
they
are
naught
,
they
think
others
are
so
;
because
they
deserve
ill
,
they
think
others
have
deserved
an
ill
opinion
of
them
:
so
many
times
it
comes
of
guilt
,
because
we
are
not
as
we
should
be
.
Then
again
,
it
ariseth
from
a
guilty
conscience
in
another
respect
:
we
think
,
because
men
have
cause
,
though
they
have
no
wrong
to
themselves
;
yet
because
our
own
hearts
tell
us
we
are
ill
,
we
suspect
them
.
So
from
an
uncharitable
disposition
,
and
guiltinesse
of
conscience
it
oft-times
comes
.
Then
again
,
sometimes
from
the
concurrence
of
probabilities
,
the
suiting
3.
From
Probabilities
.
of
circumstances
that
makes
things
somewhat
probable
whereupon
suspition
may
be
fastened
.
Sometimes
when
there
is
a
concurrence
of
probabilities
of
the
likelihood
of
things
,
there
suspition
is
prone
to
rise
:
for
suspition
is
not
a
determining
of
a
thing
,
it
is
but
a
slight
kind
of
conceit
:
it
is
more
then
a
fear
,
and
lesse
then
judgment
of
a
thing
.
It
is
more
then
fear
:
Suspition
more
then
fear
,
lesse
then
judgment
.
for
he
that
fears
,
suspects
not
:
suspition
is
a
degree
to
judgment
:
it
doth
not
fully
judge
,
for
then
it
were
not
suspition
:
it
is
more
then
fear
;
suspects
not
,
but
fears
;
It
conceives
slightly
that
such
a
thing
should
be
done
,
and
yet
he
dares
not
say
it
is
done
.
Suspition
is
nothing
else
but
an
inclination
of
the
soul
to
think
and
imagine
Suspition
what
.
ill
of
another
:
a
looking
curiously
under
a
thing
,
or
person
.
As
we
use
to
say
,
Envy
pries
into
things
;
an
envious
person
searcheth
:
so
a
suspitious
person
looks
under
to
see
if
he
can
see
matter
of
ill
to
fasten
his
ill
soul
upon
.
So
it
inclines
the
soul
to
think
ill
upon
slight
grounds
.
Now
this
oft-times
ariseth
,
and
is
fed
with
seeming
probability
.
Christ
conversed
with
wicked
men
,
here
was
some
colour
for
them
to
conjecture
him
so
.
We
say
,
things
have
two
hands
,
a
right
hand
,
and
a
left
;
now
suspition
Suspition
makes
the
worst
construction
.
takes
hold
of
the
left
hand
alwayes
:
if
things
will
admit
of
a
double
construction
,
suspition
alway
takes
hold
of
the
worst
,
suspition
takes
hold
of
the
ill
part
.
That
is
the
nature
of
a
diseased
soul
,
to
take
things
by
the
wrong
hand
.
We
see
then
it
is
a
disposition
that
we
are
subject
unto
naturally
;
and
it
is
cherished
by
Satan
,
and
Satans
instruments
,
wicked
men
.
And
why
doth
the
Devill
so
cherish
suspition
,
and
a
jealous
disposition
?
Oh
,
it
hath
been
wondrous
instrumental
to
Satan
:
I
dare
say
,
there
is
Why
the
Devil
cherisheth
suspition
.
no
disposition
or
frame
of
soul
that
hath
been
the
occasion
of
more
blood-shed
,
of
more
unjustice
in
the
Church
and
State
from
the
beginning
of
the
world
,
then
a
jealous
disposition
,
especially
in
great
ones
.
Therefore
the
Mischief
from
suspition
.
Devil
labours
,
as
to
breed
jealousies
of
God
,
so
of
Gods
Church
and
Children
from
the
beginning
.
Was
it
not
ever
the
disposition
of
ill-minded
men
to
put
jealousies
into
the
hearts
,
especially
of
those
that
were
in
authority
concerning
men
far
better
then
themselves
?
Was
it
not
Hamans
policy
?
when
the
Jewes
had
angred
him
,
Oh
they
are
a
people
that
care
not
for
the
Laws
,
&c.
perhaps
they
were
more
obedient
then
himself
:
had
it
not
been
the
occasion
of
their
ruine
,
if
God
had
not
been
more
merciful
?
Herod
had
a
jealousie
and
suspition
,
that
Christ
when
he
was
born
would
turn
him
out
of
his
Kingdome
;
and
all
Jerusalem
was
in
an
uproar
.
Alas
,
Christ
came
to
give
a
heavenly
Kingdome
,
and
not
to
take
away
earthly
:
yet
this
jealousie
cost
the
lives
of
the
poor
Infants
.
So
in
the
Primitive
Church
,
there
were
wicked
men
put
jealousies
(
concerning
the
Christians
,
)
into
the
heads
of
the
Emperours
:
when
alas
,
they
reverenced
the
Emperours
,
(
next
God
)
above
all
:
yet
alway
there
were
wicked
instruments
that
sought
to
domineer
,
and
have
their
own
ends
under
the
Emperours
,
they
conveyed
jealousies
;
and
thence
came
so
much
blood-shed
.
In
later
times
in
Popish
Countreys
,
if
a
man
read
the
stories
,
whence
came
that
blood-shed
?
This
was
one
chief
cause
,
jealousies
,
and
suspitions
cast
into
the
heads
of
Popish
Princes
by
wicked
men
about
them
,
set
on
work
by
Satan
himself
.
O
they
are
such
as
will
turn
you
out
of
your
state
;
a
people
that
are
rebellious
,
and
unquiet
.
This
was
the
policy
among
us
in
former
times
;
we
may
consider
of
later
times
:
to
see
the
disposition
of
a
man
,
that
was
a
great
States-man
in
his
time
,
and
a
man
of
great
parts
and
learning
,
but
of
a
very
fierce
and
cruel
disposition
:
I
mean
Stephen
Gardiner
.
The
chief
hurt
that
was
done
in
that
magnanimous
Princes
time
,
it
was
done
by
him
.
And
how
?
By
jealousies
,
as
appears
by
his
Letters
,
&c.
Oh
if
these
things
prevail
,
this
and
that
will
come
:
he
cast
such
jealousies
that
did
affright
that
great
Prince
.
Oh
,
other
Princes
will
fall
out
with
you
,
if
you
maintain
not
these
things
,
they
will
break
with
you
.
And
so
upon
his
death-bed
;
this
doctrine
of
Justification
if
the
people
once
know
it
,
all
is
gone
.
God
shewes
,
that
all
these
jealousies
are
but
follies
;
for
all
that
he
feared
came
to
passe
.
In
good
Queen
Elizabeths
time
,
Religion
that
he
was
so
jealous
of
,
was
established
:
and
she
cared
not
for
Princes
correspondency
,
that
were
of
other
Religions
,
further
then
might
stand
with
reasons
of
State
;
and
did
not
she
flourish
,
and
her
people
in
quiet
all
her
time
,
notwithstanding
all
former
jealousies
,
as
if
Religion
established
could
not
stand
with
peace
?
So
that
the
event
proved
what
kind
of
jealousies
these
were
.
Do
we
think
then
that
a
great
deal
of
hurt
is
not
done
among
particular
persons
,
when
in
States
there
is
such
a
world
of
hurt
done
by
Satan
,
and
his
instruments
?
Well
,
let
us
take
notice
therefore
of
our
disposition
,
and
of
the
inclination
of
men
this
way
,
that
we
may
the
better
prevent
it
,
and
that
will
appear
in
the
second
thing
,
That
We
should
labour
by
all
means
to
avoid
suspition
,
and
to
decline
it
as
much
as
we
can
.
Observ.
To
labour
to
avoid
suspition
.
It
should
be
the
care
of
Ministers
,
and
others
,
(
it
generally
belongs
to
all
Christians
)
to
free
themselves
from
any
ill
suspition
in
the
hearts
of
others
as
much
as
they
can
;
as
S.
Paul
did
here
the
suspition
of
inconstancy
,
and
lightnesse
,
and
want
of
love
to
them
that
he
did
not
come
among
them
.
Suspition
is
a
Canker
that
eats
into
the
soul
where
it
is
,
and
it
will
consume
and
waste
all
love
.
It
is
the
very
venome
of
Love
,
and
friendship
.
A
Suspition
a
Canker
.
little
thing
will
breed
it
,
but
will
not
work
it
out
.
Therefore
we
ought
first
of
all
to
take
great
heed
that
we
give
no
ground
of
suspition
at
all
;
or
if
we
do
,
that
we
be
careful
to
get
it
out
as
soon
as
we
can
:
for
usually
where
it
takes
place
,
it
boyls
till
it
break
out
into
words
,
and
then
words
when
they
are
discovered
,
breed
strangenesse
,
and
that
breeds
other
inconveniences
.
And
the
rather
we
should
labour
to
avoid
it
,
because
,
Quod
suspectum
,
&c.
that
which
is
suspected
,
is
made
unprofitable
:
for
a
man
when
he
unwarrantably
That
that
is
suspected
,
is
made
unprofitable
.
suspects
another
thing
,
it
is
unprofitable
to
him
.
We
take
little
good
by
those
that
we
suspect
are
ill
,
or
ill-affected
:
to
us
and
then
we
do
little
good
to
them
:
for
love
is
much
danted
by
the
ill
conceit
we
have
taken
against
them
.
A
man
cannot
do
that
good
that
he
might
,
when
he
is
suspected
:
there
lies
a
barre
in
the
way
,
ill
suspition
in
the
other
party
,
which
is
an
obstruction
between
him
,
and
the
good
he
might
do
.
Therefore
even
for
the
love
of
others
we
ought
to
avoid
suspition
as
much
as
may
be
,
that
they
may
receive
good
from
us
.
As
we
ought
not
uncharitably
to
suspect
others
,
that
we
may
do
good
to
them
;
so
we
ought
to
avoid
by
all
means
suspition
from
them
,
left
it
be
a
barre
for
that
good
we
might
do
towards
them
.
Let
us
labour
to
clear
our selves
from
all
suspition
of
want
of
love
,
and
ill
carriage
what
we
may
,
that
so
there
may
be
nothing
between
our
spirits
and
theirs
that
may
hinder
the
good
that
might
come
from
us
to
them
,
but
that
all
may
passe
clear
.
You
see
how
curious
holy
men
have
been
in
all
times
,
to
avoid
suspition
as
much
as
they
could
.
Even
God
himself
(
we
cannot
have
a
more
glorious
pattern
,
)
what
course
God
labours
●…o
free
himself
from
suspition
.
hath
he
taken
from
the
beginning
of
the
world
with
mankind
?
he
hath
condescended
,
and
stooped
to
mans
weaknesse
,
to
clear
himself
of
suspition
of
unkindnesse
to
man
,
that
man
might
not
cherish
suspition
that
he
doth
not
love
him
.
For
there
is
that
poyson
in
the
cursed
nature
of
man
,
that
do
God
what
he
can
,
he
will
lay
imputations
upon
God
,
to
bear
himself
out
in
stubborn
courses
,
as
if
God
delighted
not
in
him
,
nor
regarded
him
.
And
as
you
have
it
in
Ezek.
18.
I
am
punished
for
other
folks
sins
,
God
deales
hardly
with
me
,
and
brings
the
sins
of
my
fathers
upon
me
:
and
,
The
fathers
have
eaten
sour
grapes
,
and
the
childrens
teeth
are
set
on
edge
.
God
knowes
the
cankred
disposition
of
man
since
the
fall
:
Satan
lyes
upon
the
disposition
of
man
,
and
broods
upon
it
,
to
make
it
like
himself
,
malicious
even
against
God
himself
.
God
(
as
it
were
)
puts
himself
to
his
purgation
,
even
with
no
lesse
then
an
oath
:
As
I
live
,
saith
the
Lord
,
I
will
not
the
death
of
a
sinner
.
You
think
I
am
severe
to
you
;
and
men
they
will
rather
impute
it
to
Gods
severity
,
then
their
own
sin
,
that
is
the
pride
of
mans
nature
.
A
sinner
is
wondrous
proud
till
he
cometo
destruction
it self
,
and
the
book
of
conscience
be
opened
.
Sin
will
have
something
to
shelter
it self
with
;
sin
is
a
proud
thing
:
God
purgeth
himself
by
an
oath
,
As
I
live
,
saith
the
Lord
,
I
will
not
the
death
of
a
sinner
:
If
you
dye
,
you
may
thank
your
own
sins
;
though
you
be
so
bad
,
if
you
will
repent
,
I
will
not
the
death
of
a
sinner
,
but
rather
that
he
return
,
and
live
.
Yet
notwithstanding
,
man
to
countenance
himself
in
sin
,
he-will
fly
perhaps
to
the
decree
of
God
,
God
perhaps
doth
not
delight
in
me
;
whereas
the
rule
of
our
life
is
,
He
hath
shewed
thee
,
O
man
,
what
is
good
,
to
do
good
,
and
abstain
from
evil
,
and
then
that
question
will
be
out
of
question
,
whether
thou
be
Gods
,
or
no.
But
man
will
force
upon
himself
,
that
God
doth
not
regard
him
,
that
he
may
sin
with
more
freedom
.
As
the
unfaithful
servant
,
I
knew
thou
wert
a
hard
Master
,
that
exactedst
that
that
thou
hadst
not
given
;
and
therefore
I
hid
my
talent
.
The
bad
servant
forceth
upon
himself
hardnesse
in
his
Master
,
when
he
was
not
so
,
that
he
might
be
idle
:
So
men
force
upon
themselves
somewhat
in
God
to
be
hard
,
Gods
dealings
to
be
so
and
so
,
that
they
may
take
more
liberty
.
For
if
God
be
so
loving
,
and
so
gracious
,
as
he
hath
discovered
himself
to
be
,
their
hearts
would
melt
,
they
would
never
live
in
such
courses
,
but
rather
put
all
to
the
venture
,
then
to
clamour
upon
Gods
Justice
.
Therefore
God
himself
purgeth
himself
from
a
disposition
of
unkindnesse
,
and
unmercifulnesse
,
As
I
live
,
saith
the
Lord
,
I
will
not
the
death
of
a
sinner
:
fo
his
whole
course
is
to
shew
that
he
loves
us
.
And
what
is
our
Saviour
Christs
whole
course
,
but
to
free
men
from
Christ
labours
to
be
freed
from
suspition
.
suspition
of
want
of
love
?
did
he
ever
turn
any
back
from
him
,
but
those
that
went
away
of
themselves
?
did
he
not
shed
tears
for
those
that
shed
his
blood
?
so
merciful
,
and
gracious
was
he
.
If
so
be
that
holy
men
of
all
times
have
laboured
to
clear
themselves
to
others
.
We
ought
not
to
rage
against
the
ill
dispositions
of
men
.
If
we
were
as
good
as
God
,
and
as
Christ
,
men
would
have
false
suspitions
of
us
.
It
is
no
innocency
in
the
world
that
will
free
a
man
from
suspition
:
the
wicked
,
poysonful
disposition
that
the
Devill
stirres
up
against
him
.
Therefore
rage
not
against
it
,
but
bear
it
with
a
spirit
of
moderation
.
And
let
us
decline
as
much
as
we
can
,
and
free
the
hearts
of
people
from
evil
suspition
:
and
if
we
cannot
avoid
it
,
yet
to
bear
it
without
discontent
,
considering
it
is
the
Lot
of
Gods
childen
to
be
suspected
,
as
we
see
here
S.
Paul
was
.
To
spare
you
,
I
came
not
to
Corinth
.
S.
Paul
besides
his
labouring
to
remove
suspition
,
he
sets
down
here
the
true
cause
of
his
not
coming
to
them
,
it
was
not
lightnesse
and
inconstancy
,
it
was
to
spare
you
.
They
had
many
abuses
among
them
,
and
amended
they
must
be
,
that
was
a
conclusion
.
But
the
question
is
De
modo
,
whether
by
gentle
means
,
by
writing
an
Epistle
,
and
staying
a
while
,
or
afterwards
by
coming
,
and
telling
them
their
sin
to
their
face
,
and
by
being
severe
,
and
terrible
among
them
?
Now
he
concludes
,
I
came
not
among
you
,
for
this
very
cause
,
that
I
might
not
be
so
severe
,
and
terrible
among
you
,
as
by
office
I
should
have
been
,
if
you
had
not
amended
before
I
came
:
as
indeed
they
did
,
for
they
cast
out
the
incestuous
person
,
and
reformed
other
abuses
comfortably
.
They
prevented
S.
Pauls
severity
with
their
reformation
;
they
had
not
at
the
first
cast
out
the
incestuous
person
,
and
they
had
factions
among
them
,
they
had
Atheists
among
them
that
doubted
of
the
resurrection
,
many
abuses
were
crept
in
among
them
.
S.
Paul
wrote
a
former
Epistle
upon
a
desire
to
reform
those
,
and
there
was
a
blessed
reformation
wrought
.
S.
Paul
did
not
delight
in
austerity
;
therefore
he
deferred
his
coming
,
that
he
might
have
more
joy
,
and
contentment
,
then
sorrow
.
To
spare
you
,
I
came
not
.
Before
I
come
to
the
Points
,
take
this
for
a
ground
,
Sin
must
be
judged
and
censured
,
when
it
is
committed
.
It
must
be
undone
by
repentance
,
or
by
eternal
punishments
in
hell
;
it
Sin
must
be
censured
and
judged
.
must
be
censured
here
,
or
hereafter
.
For
it
is
against
Gods
nature
,
and
Gods
Word
,
The
soul
that
sinneth
shall
dye
.
It
must
be
repented
of
,
of
necessity
,
or
eternally
punished
in
hell
.
Censured
it
must
be
,
one
way
or
other
;
It
is
of
such
a
contrary
nature
,
so
opposite
to
the
holinesse
of
God
:
that
is
a
ground
.
Now
this
being
laid
as
a
ground
,
the
question
is
,
What
is
the
best
way
to
take
away
sin
,
whether
by
gentle
means
,
or
severe
?
by
gentle
means
,
if
it
may
be
:
if
not
,
then
by
severe
.
S.
Paul
would
not
have
spared
them
,
if
he
had
come
,
if
they
had
not
amended
.
So
the
Points
are
two
.
First
of
all
,
That
the
best
way
for
the
redressing
of
sin
,
is
by
gentle
means
,
if
it
may
be
.
Secondly
,
if
that
will
not
,
then
by
severe
,
if
men
would
not
have
men
damned
.
I
came
not
to
spare
you
,
because
I
desired
that
gentler
courses
might
prevail
.
So
I
say
,
the
first
Point
is
this
,
That
If
gentler
courses
will
prevail
,
they
ought
especially
,
and
in
the
first
place
to
Doctr.
Gentle
courses
first
to
be
used
.
be
taken
.
It
should
be
the
care
both
of
Ministers
,
and
of
all
those
that
deal
with
others
,
first
of
all
to
use
mild
,
and
winning
,
and
gaining
courses
.
Now
to
prove
this
.
First
,
they
are
more
suitable
to
the
nature
of
man
:
for
the
nature
of
man
Reason
1.
It
is
suitable
to
●…ns
nature
.
is
best
wrought
on
,
by
rational
courses
suitable
to
his
nature
,
suitable
to
his
principle
:
man
is
a
reasonable
creature
,
therefore
rationall
courses
will
prevail
with
a
rational
man
,
a
course
of
perswasion
and
discovery
.
A
man
that
is
not
beast-like
,
tell
him
but
the
danger
of
his
sin
,
tell
him
the
peril
of
it
in
gentle
words
,
and
he
will
amend
,
if
so
be
he
be
not
hardened
by
God
to
destruction
:
or
if
God
do
not
reserve
him
to
a
more
severe
redresse
.
Gentle
courses
ought
first
to
be
used
,
because
they
are
agreeable
to
the
nature
of
man
.
Again
,
they
suit
most
to
Gods
disposition
;
for
God
is
love
,
and
his
Reason
2.
To
Gods
disposition
.
course
to
man
is
love
:
if
he
take
any
course
contrary
to
love
,
it
is
not
his
own
work
;
as
he
saith
,
to
punish
man
it
is
not
his
own
work
,
he
is
forced
to
that
alway
:
to
shew
love
and
mercy
,
that
is
his
work
,
that
that
comes
from
his
own
principle
,
from
his
mercy
,
he
is
love
;
he
doth
not
say
,
he
is
justice
,
or
rigour
,
but
he
is
love
.
It
agrees
with
the
nature
of
God
to
deal
mercifully
,
if
he
deal
otherwise
,
it
is
forced
from
us
.
It
suits
with
the
whole
carrirge
of
our
salvation
these
courses
of
love
,
and
Reason
3.
To
the
carriage
of
our
salvation
.
gentlenesse
first
of
all
:
for
we
are
saved
by
a
manner
of
love
:
we
are
saved
by
God
giving
his
Son
,
and
by
his
Son
giving
himself
.
We
are
saved
by
a
course
of
intreaty
:
the
Ministers
of
God
are
Ambassadours
to
desire
us
to
be
reconciled
to
God
.
God
having
saved
us
by
a
manner
of
love
,
he
will
have
us
taught
by
a
manner
of
love
,
in
the
Gospel
especially
:
because
Gods
aim
is
to
gain
our
love
,
and
which
way
can
that
be
,
but
by
a
way
of
love
?
For
the
nature
of
man
is
such
,
that
it
will
never
love
,
till
it
know
it
be
loved
first
.
Therefore
God
stoops
to
a
way
of
love
,
because
he
would
have
our
love
;
which
he
would
never
have
by
other
courses
,
because
they
are
contrary
to
our
nature
.
It
is
the
practice
of
God
,
his
custome
is
answerable
:
for
first
,
he
deales
Reason
4.
Gods
course
.
by
gentle
means
alwayes
,
and
then
after
;
if
those
will
not
prevail
,
he
goes
to
severe
means
,
and
in
severe
means
he
takes
degrees
;
first
lesse
and
then
more
violent
,
and
then
violent
indeed
.
God
would
never
descend
to
sharper
courses
,
if
milder
would
serve
the
turn
.
You
know
he
bade
his
own
people
before
they
set
in
hostile
manner
upon
any
,
to
give
them
fair
warning
,
to
offer
them
conditions
of
peace
:
so
it
is
his
course
to
offer
conditions
of
peace
:
so
he
did
to
the
old
World
;
and
so
he
doth
to
us
:
before
he
corrects
,
he
offers
conditions
of
peace
You
see
how
sparing
Christ
was
,
and
how
full
of
love
,
O
Jerusalem
,
Jerusalem
,
&c.
Again
,
they
are
courses
that
promise
best
successe
ordinarily
:
for
the
Reason
5.
It
is
most
successeful
.
proud
nature
of
man
will
raise
it self
up
,
and
will
harden
it self
against
severe
courses
.
Man
naturally
(
as
I
said
)
will
be
led
,
and
not
forced
;
his
nature
will
rise
against
forced
violent
courses
,
therefore
for
the
event
it self
it
is
the
best
.
Again
,
they
are
courses
that
are
more
lasting
:
that
that
is
gained
by
love
,
Reason
6.
It
is
tasting
.
is
constant
;
that
that
we
prevail
with
men
for
by
reason
,
it
will
hold
:
other
courses
are
not
so
faithful
,
they
will
not
hold
.
What
we
gain
on
men
by
fear
,
there
is
shame
in
it
,
that
a
man
should
be
forced
to
any
thing
;
and
nature
will
break
out
:
But
it
will
hold
best
,
that
is
gained
by
way
of
love
and
reason
.
Therefore
let
us
imitate
God
in
this
,
when
we
are
to
deal
with
any
,
not
Use.
To
deal
gently
with
others
.
to
take
violent
courses
in
the
first
place
,
but
to
deal
with
men
as
men
,
deal
with
them
by
love
,
and
reason
,
and
not
stand
upon
our
own
stomach
and
greatnesse
,
and
take
delight
(
as
it
were
)
in
the
commanding
of
others
,
that
we
have
a
destructive
power
,
a
power
that
can
quash
,
and
crush
men
,
and
shew
it
to
the
utmost
,
and
pride
our selves
in
it
.
If
God
should
deal
so
with
such
,
where
were
those
proud
creatures
?
If
God
were
not
a
forbearing
,
indulgent
,
sparing
God
?
Therefore
you
may
see
what
disposition
those
are
of
,
that
are
all
for
fire
;
for
violent
courses
,
rigorous
courses
.
That
is
not
the
way
that
God
useth
,
it
is
not
the
way
that
Christ
used
,
it
is
not
the
way
that
ministers
do
use
that
have
the
Spirit
of
God
.
You
have
some
kind
of
people
,
that
if
a
man
be
not
alway
in
matters
of
damnation
,
his
Sermon
is
nothing
.
So
you
have
some
that
in
their
courses
are
so
violent
,
that
they
know
nothing
that
is
moderate
,
(
and
yet
perhaps
they
are
good
too
,
but
)
they
cherish
too
much
a
violent
disposition
.
Now
St.
Paul
,
though
he
were
a
very
zealous
,
holy
man
,
yet
notwithstanding
he
would
not
put
himsef
upon
violent
courses
,
but
when
there
was
great
necessity
.
He
is
rather
a
Butcher
then
a
Physician
that
loves
to
torment
his
Patient
.
You
see
what
course
is
first
to
be
taken
.
I
need
not
be
long
in
so
clear
a
Point
;
therefore
I
will
spend
no
more
time
in
it
:
but
come
to
the
second
,
that
is
more
generally
usefull
,
because
indeed
men
are
so
,
that
gentle
means
will
hardly
prevail
with
them
:
what
must
be
done
then
?
not
spare
them
.
When
gentle
means
will
not
serve
the
turn
,
then
we
must
not
spare
.
S.
Paul
came
not
,
that
he
might
spare
them
.
Now
if
they
had
not
amended
,
Doctr.
When
gentle
means
prevail
not
,
severe
must
be
used
.
what
would
S.
Paul
have
done
,
think
you
?
would
he
have
suffered
them
to
have
cherished
the
incestuous
person
among
them
?
that
wicked
person
that
had
committed
that
which
was
intolerable
amongst
the
Heathen
?
would
he
have
cherished
proud
factious
men
among
them
?
that
would
disgrace
S.
Pauls
Doctrine
,
to
win
authority
to
them selves
?
would
not
he
have
told
them
to
their
face
the
danger
of
their
sin
,
and
have
made
them
ashamed
?
undoubtedly
he
woud
:
he
would
have
spared
.
So
I
say
,
if
gentle
means
will
not
prevail
,
men
must
not
be
spared
;
meither
Minister
nor
Magistrate
must
spare
;
especially
in
dangerous
courses
that
are
prejudicial
to
the
souls
of
others
.
Why
?
We
must
spare
none
,
that
God
may
spare
all
.
We
that
are
Ministers
Reason
.
Men
must
not
spare
,
that
God
may
.
must
spare
no
sin
,
that
God
may
spare
all
.
Lift
up
thy
voice
like
a
Trumpet
,
(
saith
God
)
and
tell
Israel
of
their
sins
.
If
gentle
means
will
not
reform
them
,
lift
up
thy
voice
like
a
Trumpet
.
Cast
out
Jezabel
with
her
painted
face
:
though
sin
paint
,
and
colour
it self
,
it
must
be
cast
out
.
Jonas
must
out
of
the
ship
,
the
ship
will
perish
else
:
Achan
must
be
stoned
.
We
must
tell
men
of
their
danger
,
not
with
hatred
of
their
persons
,
but
to
prevent
an
eternal
punishment
.
You
know
well
that
preventing
justice
is
better
then
executing
justice
.
Is
not
discipline
better
then
execution
?
Is
it
not
better
to
hear
of
our
faults
roundly
,
when
other
means
will
not
prevail
,
then
to
cherish
that
that
will
be
for
our
eternal
destruction
?
Is
not
searing
,
and
cutting
,
better
then
killing
?
Is
it
not
better
that
a
limb
be
seared
and
cut
,
then
that
all
be
clear
cut
off
,
and
the
whole
body
perish
?
Is
not
the
pain
of
Chirurgery
,
or
Physick
that
makes
a
man
sick
for
a
while
,
better
to
be
endured
then
the
painse
,
and
terrours
of
death
it self
?
These
preventing
courses
are
the
best
courses
:
therefore
we
must
spare
none
,
but
tell
them
of
their
danger
faithfully
.
Only
,
liberty
of
speech
must
not
be
a
cover
for
boistrousnesse
,
or
a
cover
Against
▪
selfr●…spects
in
reproos
of
sin
.
for
the
venting
of
evil
humors
,
as
sometimes
it
is
.
For
flesh
will
never
prevail
with
flesh
;
flesh
,
and
pride
in
the
speaker
,
will
never
prevail
with
pride
in
the
hearer
:
but
it
must
be
a
spiritual
kind
of
severity
discovering
the
danger
to
them
we
speak
to
,
with
a
spiritual
holy
affection
,
and
a
spirit
of
love
,
though
with
severity
:
(
for
there
is
a
severity
of
love
and
gentlenesse
)
it
will
prevail
when
it
comes
from
such
a
spirit
.
But
if
there
be
a
discovery
of
flesh
,
not
only
in
Ministers
;
but
in
those
that
deal
with
others
,
flesh
will
rise
against
flesh
.
A
man
may
sometimes
find
fault
with
another
with
greater
corruption
then
the
thing
he
finds
fault
with
in
another
;
he
may
be
more
to
blame
for
his
dealing
,
then
the
other
for
his
fault
.
I
came
not
,
to
spare
you
.
Therefore
when
Ministers
are
plain
in
discovering
the
danger
of
the
Use.
People
to
be
willing
to
bear
of
their
sins
.
times
,
the
danger
of
the
persons
,
and
places
where
they
are
to
deal
,
people
must
hear
them
as
they
love
their
own
souls
.
If
they
have
any
quarrel
,
let
them
quarrel
with
their
master
:
for
what
we
speak
is
from
the
Word
of
God
:
we
come
as
his
Ambassadors
,
and
servants
,
and
should
be
considered
as
Ambassadours
,
therefore
considering
whose
message
we
bring
,
they
must
take
it
in
good
part
to
be
told
of
their
sins
,
in
a
good
manner
.
As
S.
Austin
saith
very
well
:
Christ
(
saith
he
)
speaks
to
the
Sea
,
and
it
was
quiet
:
Christ
said
,
Be
still
,
the
Sea
heard
,
and
the
waves
were
still
;
but
he
speaks
to
us
in
the
Ministery
to
stay
our
violent
courses
in
sin
,
and
we
puffe
and
swell
when
we
are
told
of
our
faults
;
is
this
good
,
think
you
?
No
;
if
we
do
so
,
it
is
a
sign
that
God
intends
to
seal
us
to
destruction
.
As
we
know
,
Elies
sons
when
they
did
not
hearken
to
their
Fathir
,
God
had
appointed
them
to
destruction
.
Those
that
will
not
hearken
to
Ministerial
reproof
,
it
is
a
sign
God
hath
sealed
them
over
to
destruction
.
If
we
would
not
have
either
Ministers
or
others
to
be
severe
in
telling
How
to
prevent
severity
in
others
.
us
;
let
us
be
severe
to
our
own
sins
first
.
Men
are
like
to
children
;
first
they
foul
,
and
defile
them selves
,
and
they
cry
when
they
are
washed
:
so
men
soil
themselves
with
sin
,
and
cry
when
they
should
be
purged
from
them
.
If
we
cannot
endure
to
be
told
of
our
faults
,
how
shall
we
endure
to
be
tormented
for
our
faults
in
hell
?
Those
that
are
so
tender
,
that
they
will
not
endure
a
word
contrary
to
their
dispositions
,
how
will
they
endure
that
sentence
,
Go
ye
cursed
,
when
they
shall
be
turned
into
hell
?
Consider
what
will
come
of
it
,
if
we
live
in
sin
.
I
beseech
you
therefore
,
suffer
the
Word
of
exhortation
at
our
hands
.
Our
salvation
lyes
upon
it
:
if
we
discover
not
the
danger
of
the
sins
of
people
to
whom
we
speak
,
if
we
discern
them
,
we
shall
perish
for
it
,
because
we
are
unfaithful
in
our
Ambassage
.
Therefore
for
your
own
souls
;
and
likewise
that
we
may
discharge
our
duty
as
we
should
,
patiently
,
and
quietly
fit
under
exhortation
,
and
reproof
,
not
only
publick
,
but
private
,
if
occasion
be
.
O
Beloved
,
at
the
latter
day
it
will
be
a
matter
of
vexation
that
we
were
Vexation
in
hell
to
those
that
were
cherished
in
sin
.
cherished
too
much
in
our
courses
.
Do
you
not
think
that
the
damned
spirits
in
hell
wish
,
O
that
we
had
been
told
;
O
that
we
had
been
dealt
with
violently
,
that
we
had
been
pulled
out
of
this
flame
!
There
is
an
excellent
place
in
Judes
Epistle
,
Have
mercy
upon
some
.
Use
some
gently
that
are
of
tractable
dispositions
:
and
pull
some
out
of
the
fire
with
fear
,
with
threatning
eternal
damnation
;
with
terrible
courses
,
that
they
may
have
cause
to
fear
:
first
with
admonitions
,
and
if
that
will
not
prevail
,
with
suspension
,
with
further
censure
;
and
if
that
will
not
prevail
,
with
excommunication
cast
them
out
of
the
Church
(
as
this
incestuous
Corinthian
,
)
that
their
souls
may
be
saved
in
the
day
of
the
Lord
.
There
is
a
threefold
correction
,
or
finding
fault
,
that
are
gradual
one
after
another
;
and
they
should
be
of
vigour
in
the
Church
in
all
times
.
Three-fold
correction
.
First
,
a
friendly
telling
of
a
fault
,
between
man
,
and
man
,
if
we
see
any
thing
dangerously
amisse
.
1.
Private
admonition
.
Then
when
a
man
takes
another
man
before
company
;
when
he
takes
him
before
those
that
he
respects
,
when
privately
he
will
not
amend
:
Then
correction
,
if
admonition
of
friends
will
not
do
,
tell
the
Church
,
rather
2.
Before
others
.
then
suffer
his
soul
to
perish
.
These
steps
,
and
degrees
were
observed
in
the
best
times
of
the
Church
;
and
if
they
were
observed
now
,
many
souls
would
be
saved
.
This
is
that
that
S.
Jude
speaks
of
,
Save
some
,
pulling
them
out
of
the
fire
,
that
is
,
snatch
them
out
by
violent
means
,
by
excomunication
,
that
their
souls
may
be
saved
in
the
day
of
the
Lord
.
Those
that
are
in
hell
wish
that
they
had
been
pulled
out
with
fear
,
with
violent
courses
:
O
that
we
had
been
told
of
our
filthy
courses
,
of
our
s●…vearing
,
of
our
i●…justice
,
that
we
had
had
violence
offered
us
rather
then
to
have
come
into
this
place
of
torment
.
O
those
will
blesse
God
another
day
for
that
gracious
violence
.
And
those
that
are
let
alone
will
curse
all
another
day
,
Ministers
,
friends
,
and
parents
,
they
will
curse
all
,
that
there
were
not
more
violent
courses
taken
with
them
,
to
stop
them
in
their
way
to
hell
:
to
deal
plainly
with
them
,
it
is
the
best
mercy
that
can
be
shewed
,
to
be
faithfull
in
this
kind
.
Therefore
while
it
is
time
,
suffer
the
word
of
Exhortation
,
and
reproof
:
the
time
will
come
else
that
you
shall
condemn
your selves
that
you
were
so
impatient
,
and
shall
wish
,
O
that
we
had
had
those
that
would
have
dealt
more
violently
with
us
!
It
is
cruel
pitty
as
can
be
in
Ministers
,
to
be
flatterers
,
and
to
daub
;
or
in
parents
and
governours
of
others
,
to
dissemble
with
them
in
their
courses
,
and
not
to
tell
them
of
it
:
it
is
the
most
cruel
pitty
of
all
;
it
is
betraying
of
them
to
eternal
torments
.
For
sin
(
as
I
said
,
)
it
must
be
judged
and
censured
here
,
or
hereafter
:
if
it
be
not
here
,
there
is
more
reserved
for
the
time
to
come
,
when
God
will
open
the
treasures
of
his
wrath
.
We
put
into
his
treasury
fast
enough
:
and
the
time
will
come
of
opening
all
the
treasuries
of
his
vengeance
,
when
he
will
pour
out
the
vials
of
his
wrath
upon
sinners
that
are
not
reformed
.
So
much
for
that
Point
.
I
call
God
for
a
record
upon
my
soul.
S.
Paul
,
to
purge
himself
from
suspition
,
seals
all
this
with
an
oath
.
Herein
he
doth
shew
his
great
love
to
them
,
and
his
care
over
them
,
that
he
would
so
seriously
purge
himself
to
gain
their
love
,
and
good
opinion
of
him
.
Is
was
an
argument
of
the
great
esteem
he
had
of
them
:
he
was
willing
they
should
think
he
was
very
desirous
of
their
love
,
and
of
their
good
opinion
,
for
whose
sake
he
would
sweare
,
and
clear
himself
by
an
oath
.
As
God
esteems
mans
love
much
,
when
he
will
condescend
so
far
as
to
seal
his
love
,
and
promise
with
an
oath
:
God
would
have
us
to
think
that
he
values
,
and
esteems
our
respect
very
much
:
so
S
Paul
would
have
them
think
he
esteemed
them
much
,
that
he
would
make
such
a
solemn
oath
for
their
sakes
.
Now
to
speak
of
an
oath
a
little
.
An
oath
(
as
we
know
)
is
,
either
in
judgment
before
a
Magistrate
;
or
in
particular
cases
between
private
persons
.
And
it
is
either
assertory
of
a
thing
past
;
or
promissory
of
a
thing
to
come
.
Now
this
oath
of
S.
Paul's
is
an
assertory
oath
of
a
thing
that
was
past
,
to
secure
them
that
he
did
not
come
to
them
upon
this
ground
,
that
he
had
a
mind
to
spare
them
.
it
was
no
promise
of
any
thing
to
come
,
but
an
assertion
of
a
thing
that
was
past
.
An
Definition
of
an
Oath
.
oath
is
either
an
assertion
or
a
promise
,
with
a
calling
of
God
to
be
a
witnesse
and
a
Judge
:
to
be
a
witnesse
of
the
truth
,
or
a
Judge
if
he
say
false
.
You
have
the
description
of
an
oath
in
this
text
.
I
say
,
it
is
either
an
assertion
of
a
thing
past
,
or
a
promise
of
a
thing
to
come
,
a
sealing
of
this
by
calling
God
to
witnesse
of
the
thing
we
say
;
and
to
avenge
the
falshood
if
we
say
false
.
As
S.
Paul
here
,
I
call
God
to
record
,
that
what
I
say
is
true
,
and
upon
my
soul
,
if
I
say
false
.
Many
Conclusions
concerning
an
oath
might
be
raised
out
of
the
text
.
First
of
all
,
concerning
the
person
that
makes
an
oath
,
he
should
indeed
be
None
but
good
men
should
take
an
Oath
.
a
gracious
,
a
holy
,
and
a
good
man
.
As
S.
Paul
saith
,
Rom
▪
1.
9.
I
call
God
to
witnesse
,
whom
I
serve
in
my
spirit
.
A
man
is
scarce
fit
to
swear
(
which
is
a
part
of
Gods
worship
)
that
is
not
good
otherwise
.
Will
he
care
for
the
Religion
of
an
oath
,
that
hath
no
Religion
in
him
?
He
whose
oath
should
be
taken
,
should
be
such
a
man
as
S.
Paul
,
in
some
degree
,
whose
oath
should
be
taken
.
The
Turks
are
careful
of
this
(
to
the
shame
of
Christians
,
)
they
will
not
take
an
oath
of
an
ordinary
swearer
.
It
must
be
a
man
that
hath
somewhat
in
him
,
that
shall
have
his
oath
regarded
.
Again
,
we
see
by
whom
an
oath
should
be
taken
:
by
the
Name
of
God
:
To
swear
by
none
but
God
.
we
ought
not
to
swear
by
creatures
,
but
by
God
himself
.
nor
to
swear
by
any
Idol
,
as
the
Masse
,
and
by
Mary
,
and
such
like
.
It
is
a
taking
God
to
witnesse
.
An
oath
is
a
part
of
Gods
service
,
a
part
of
divine
worship
,
as
it
is
,
Deut.
6.
and
other
places
:
now
we
ought
to
serve
God
only
:
therefore
we
ought
not
to
use
the
name
of
any
creature
in
an
oath
.
He
that
we
swear
by
must
know
the
heart
,
whether
we
speak
true
or
no
:
now
who
knowes
the
heart
but
God
?
therefore
we
must
sweare
only
by
the
Name
of
God
.
These
things
are
easie
,
therefore
I
do
but
name
them
.
We
see
here
again
,
the
two
grand
parts
of
an
oath
:
besides
assertion
,
or
Invocation
,
|
in
an
Oath
.
|
Imprecation
,
|
promise
of
the
truth
,
there
must
be
a
calling
God
to
witnesse
,
and
imprecation
.
Though
these
be
not
alwaies
set
down
,
they
are
implied
.
Sometimes
the
Scripture
sets
down
the
one
part
:
but
alwaies
the
other
is
implied
.
There
is
imprecation
in
every
oath
.
Sometimes
imprecation
implies
both
,
as
God
do
so
and
so
;
sometimes
there
is
a
calling
God
to
witnesse
without
imprecation
,
yet
it
is
alwaies
implied
.
For
whosoever
swears
,
calls
God
to
witnesse
of
the
truth
,
and
if
it
be
not
true
,
that
God
would
punish
him
.
These
three
go
together
in
an
oath
.
God
that
can
discover
it
,
he
knowes
my
heart
whether
I
say
true
or
no.
And
he
is
Judge
;
and
thereupon
a
revenger
.
In
an
oath
God
is
considered
,
not
only
as
Index
,
but
as
Judex
and
Vindex
:
not
only
as
a
discoverer
,
but
as
a
Judge
and
revengeri
,
f
it
be
false
.
Therefore
it
is
a
part
of
divine
worship
:
because
it
is
with
prayer
;
and
imprecation
is
alway
implied
if
it
be
not
expressed
.
So
we
see
in
this
text
,
what
an
oath
is
;
and
by
whom
it
is
to
be
taken
;
and
the
parts
of
it
.
Again
,
we
see
here
in
the
text
,
that
an
oath
ought
to
be
taken
in
serious
Oath
to
be
taken
onely
in
serious
matters
.
matters
.
The
rule
of
an
oath
is
excellently
set
down
by
Jeremy
,
Jerem.
4.
I
know
no
one
place
of
Scripture
more
pregnant
,
and
therefore
I
name
it
.
Thou
shalt
swear
,
How
?
The
Lord
liveth
,
in
truth
,
in
judgment
,
and
in
righteousnesse
.
An
Oath
must
be
,
We
must
swear
in
truth
,
that
is
,
that
not
onely
the
thing
be
true
,
that
1.
In
Truth
.
we
swear
,
(
we
must
look
to
that
:
)
but
we
must
think
it
so
too
:
the
thing
must
be
true
,
and
we
must
apprehend
it
so
.
We
must
swear
in
truth
.
And
then
in
Judgment
,
that
is
,
with
discretion
,
we
must
understand
throughly
the
matter
whereof
we
swear
,
and
what
an
oath
is
.
Therefore
2.
In
Judgment
.
persons
under
years
ought
not
to
take
an
oath
,
because
they
cannot
swear
in
Judgment
,
to
know
what
the
weight
and
validity
of
an
oath
is
;
and
when
it
is
a
fit
time
to
take
it
:
it
must
be
taken
in
serious
businesse
.
As
S.
Paul
here
to
clear
himself
to
the
soules
of
the
Corinthians
whom
he
laboured
to
edifie
:
when
he
saw
their
ill
conceit
of
him
hindred
their
edification
,
therefore
he
clears
himself
by
an
oath
.
Thirdly
,
it
must
be
in
Justice
,
that
is
,
we
must
not
bind
our selves
by
an
oath
to
any
thing
that
is
ill
;
it
is
a
rule
a
long
time
past
.
Herod
bound
3.
In
Justice
.
himself
by
an
oath
in
that
kind
.
But
an
oath
must
never
be
a
bond
of
injustice
,
but
it
must
be
taken
in
righteousnesse
.
Therefore
here
is
condemned
the
equivocation
,
and
reservation
of
the
Papists
.
They
will
swear
before
a
Magistrate
,
but
with
equivocation
:
this
is
not
Against
equivocation
.
in
righteousnesse
.
For
it
is
a
rule
,
that
an
oath
must
be
taken
in
that
sense
as
he
to
whom
we
swear
takes
it
,
(
that
is
a
constant
rule
among
all
Divines
)
because
it
is
to
perswade
him
of
the
truth
,
that
we
swear
:
it
is
for
his
,
and
others
sakes
;
and
as
he
,
and
others
take
it
,
so
it
must
be
took
.
Therefore
equivocation
with
absurd
reservations
are
wicked
,
because
they
are
absurd
if
they
be
exprest
:
he
will
swear
that
he
is
not
a
Priest
,
he
means
after
the
order
of
Melchizedeck
:
it
is
a
mocking
,
and
prophaning
of
an
oath
,
it
is
not
to
swear
in
Justice
,
and
righteousnesse
.
But
it
is
so
foul
and
abominable
a
course
,
that
it
is
not
fit
to
be
spoken
of
almost
:
and
they
are
ashamed
of
it
themselves
.
S.
Paul's
oath
was
all
this
:
he
sware
in
truth
,
he
was
truly
perswaded
of
the
truth
of
his
own
affections
toward
them
.
And
then
in
Judgment
;
it
was
done
in
discretion
:
for
being
not
able
otherwise
to
clear
himself
,
having
no
witnesse
in
earth
,
he
goes
to
heaven
for
a
purger
,
he
goes
to
God
himself
for
a
witnesse
;
he
fetcheth
strength
from
heaven
.
There
was
none
on
earth
that
knew
S.
Paul's
affection
but
the
Spirit
of
God
,
and
his
own
spirit
:
and
he
thought
his
own
spirit
was
not
sufficient
:
my
own
spirit
tells
me
that
I
came
not
,
to
spare
you
:
but
if
you
would
know
my
mind
better
,
〈◊〉
all
God
to
witnesse
,
and
to
be
a
revenger
,
if
I
speak
false
,
that
I
came
not
,
for
this
end
that
I
might
spare
you
,
to
prevent
the
rigour
,
and
severity
that
I
should
have
used
toward
your
sin
.
An
oath
should
be
true
,
and
weighty
.
but
that
is
not
enough
,
it
must
be
in
matters
indeterminable
:
for
if
a
thing
may
be
determined
without
an
oath
,
we
should
never
use
it
.
The
end
of
an
oath
is
to
end
controversies
:
An
oath
only
in
matters
in
determinable
.
for
if
S.
Paul
could
have
perswaded
them
of
his
gracious
,
and
loving
heart
that
he
stood
affected
as
he
did
,
he
would
not
have
used
an
oath
:
but
having
no
other
meanes
to
do
it
,
he
goes
to
heaven
for
a
witnesse
.
It
were
but
misspending
of
time
to
shew
that
an
oath
is
lawfull
.
Have
we
Anabaptists
among
us
,
that
call
this
into
question
?
No
,
we
have
Oath
lawful
.
many
Atheists
:
it
is
dangerous
Atheism
in
the
Anabaptists
to
question
whether
they
may
take
an
oath
?
We
have
the
example
of
S.
Paul
;
we
have
the
example
of
God
himself
;
shall
we
think
it
unlawful
when
God
himself
swears
,
and
the
Angel
swears
,
and
Christ
swears
,
and
the
Apostle
swears
?
Where
it
is
forbidden
that
we
should
not
swear
,
it
is
meant
that
we
should
not
swear
in
our
ordinary
talk
;
where
we
need
not
seal
every
light
Ordinary
Swearing
forbidden
.
speech
with
the
solemnity
of
an
oath
.
Men
will
not
put
on
their
best
apparrell
every
day
:
so
men
ought
not
to
use
solemn
matters
upon
every
occasion
,
but
only
upon
holy
and
grand
occasions
.
Our
Saviour
Christ
forbids
swearing
,
first
by
the
creature
at
all
;
and
swearing
in
ordinary
talk
at
all
:
Whatsoever
is
more
then
yea
,
and
nay
,
in
ordinary
talk
,
is
sin
:
Therefore
considering
that
S.
Paul
doth
it
in
a
serious
matter
,
we
ought
to
learn
,
not
to
swear
except
it
be
in
great
matters
;
when
we
are
called
before
a
Magistrate
,
or
when
we
are
to
purge
our selves
from
evil
suspition
of
our
Christian
friends
:
as
we
see
here
S.
Paul
doth
to
the
Corinthians
:
he
calls
God
to
witnesse
against
his
soul
,
if
it
were
not
true
.
But
you
will
say
,
Men
will
not
believe
me
except
I
swear
,
and
therefore
Object
.
I
swear
so
oft
.
Then
live
better
for
shame
,
that
men
may
believe
thee
for
thine
honest
Answ.
Swearing
without
good
life
nothing
.
life
:
if
thy
honest
life
be
not
better
then
thy
oath
,
they
will
not
believe
thee
for
swearing
:
for
he
that
sweares
oft
,
sweares
false
;
and
in
many
words
there
cannot
want
iniquity
,
much
more
in
many
oathes
there
cannot
want
iniquity
;
and
he
that
swears
much
,
out
of
doubt
he
oft
forswears
.
Oh
,
it
is
my
custome
,
and
I
cannot
break
a
custome
.
Object
.
Use
that
apology
to
a
Judge
:
though
malefactors
be
none
of
the
modestest
Answ.
Custome
no
plea
for
swearing
.
creatures
,
will
any
of
them
say
,
It
is
my
custom
to
rob
,
and
steal
?
will
not
the
Judge
say
,
It
is
his
custome
to
cut
them
off
?
Thou
sayest
it
is
thy
custome
;
it
is
Gods
custome
to
damn
such
persons
:
therefore
that
is
an
aggravation
of
thy
sin
.
But
here
we
that
are
Ministers
may
take
up
a
complaint
,
that
when
we
have
to
deal
with
the
wretched
disposition
of
men
in
things
concerning
their
soules
,
and
a
better
life
,
do
what
we
can
,
we
cannot
prevail
with
them
to
leave
that
,
that
they
have
no
profit
,
nor
no
good
by
;
they
are
not
put
upon
it
by
any
fear
:
It
is
onely
out
of
superfluity
of
pride
,
and
malice
against
God
,
out
of
the
abundance
of
prophanenesse
.
Can
we
think
to
prevail
with
men
to
deny
themselves
in
greater
matters
,
to
forsake
their
unlawful
gains
,
or
to
venture
the
suffering
ill
for
a
good
cause
,
and
to
renounce
pleasures
that
are
lawful
,
do
we
think
to
gain
upon
men
for
these
things
,
when
we
cannot
for
superfluities
,
that
they
are
not
forced
to
by
any
violence
,
that
they
have
no
gain
nor
credit
by
,
except
it
be
among
a
company
of
debauch'd
men
like
themselves
?
yet
it
is
our
case
,
we
deal
in
the
world
with
a
company
of
persons
to
leave
that
that
they
have
no
gain
by
,
except
it
be
the
wrath
of
God
,
and
yet
we
cannot
prevail
.
Oh
,
but
you
will
say
,
I
live
with
such
company
that
I
must
swear
.
Object
.
What
a
shame
is
it
for
thee
,
that
carnal
company
should
prevail
more
Answ.
Company
no
excuse
for
swearing
.
with
thee
then
the
vengeance
of
God
,
and
the
authority
of
God
in
the
Ministery
?
What
a
heart
hast
thou
,
that
a
base
person
like
thy self
should
move
thee
to
do
that
that
God
himself
,
and
the
authority
of
his
Ordinance
cannot
move
thee
to
forbear
?
It
is
an
argument
of
a
base
nature
.
How
darest
thou
look
God
and
Christ
in
the
face
another
day
,
when
for
his
sake
thou
wilt
not
leave
a
superfluous
prophane
oath
?
Thou
regardest
a
wicked
companion
more
,
because
thou
wilt
not
be
mocked
of
him
,
thou
wilt
swear
for
company
;
or
because
thou
wilt
please
him
,
that
he
may
think
thee
to
be
so
and
so
,
a
companion
fit
for
him
:
to
please
him
,
thou
wilt
displease
God
,
and
Christ
,
before
whom
thou
shalt
be
judged
ere
long
.
If
people
were
not
mad
,
and
sold
to
destruction
,
they
would
consider
these
things
.
Indeed
,
these
things
are
so
clear
,
and
so
odious
in
themselves
,
that
we
need
not
presse
them
.
We
should
spend
that
little
time
we
have
,
to
preach
of
more
sublime
matters
,
then
to
come
to
disswade
men
from
swearing
:
alas
,
under
the
glorious
Gospel
that
we
have
lived
so
long
,
have
we
gained
so
little
,
that
we
are
forced
to
spend
our
time
to
disswade
men
from
swearing
?
We
should
look
to
the
mysteries
of
Religion
,
and
draw
men
to
further
perfection
:
but
such
times
we
are
fallen
into
,
and
we
must
be
content
with
it
:
and
I
would
we
could
gain
any
thing
by
discovering
the
danger
of
these
things
.
An
ordinary
course
of
swearing
,
it
argues
a
very
vile
heart
wheresoever
it
is
:
(
bear
it
out
as
boysterously
as
they
will
.
)
It
argues
this
venome
in
Swearing
ordinarily
,
argues
a
vile
heart
.
the
heart
:
Well
,
I
cannot
offend
against
the
second
Table
,
but
the
Lawes
of
the
Kingdome
will
hamper
me
;
I
cannot
steal
,
or
murther
,
but
somewhat
I
can
do
in
despight
of
God
himself
,
and
the
worst
that
can
come
,
it
is
but
a
trifling
matter
.
What
venome
is
in
the
hearts
of
men
,
that
where
there
is
but
the
least
damage
,
they
will
be
restrained
:
and
here
,
because
there
is
not
present
execution
upon
a
sinner
in
this
kind
,
they
prophane
and
abuse
the
glorious
Name
of
God
?
When
Gods
Name
is
abused
by
swearing
,
and
blasphemy
,
usually
the
Original
of
it
among
other
things
,
is
Atheism
.
If
we
thought
that
God
Original
of
common
swearing
.
were
so
as
the
Scripture
shewes
,
we
would
not
dally
so
much
.
They
that
lead
others
into
bad
courses
,
it
is
from
the
height
and
depth
of
Atheism
.
1.
Atheisme
.
Make
the
best
of
it
,
it
is
a
great
degree
of
irreverence
to
the
glorious
Majesty
of
God
.
For
when
God
shall
say
,
He
that
takes
my
Name
in
vain
,
shall
not
carry
it
away
guiltlesse
;
what
will
he
do
(
think
you
)
to
him
that
sweares
idly
,
and
prophanely
,
when
the
vain
taking
of
Gods
Name
in
vain
without
an
oath
,
the
vain
trifling
with
the
Name
of
God
shall
not
escape
?
When
men
do
not
reverence
and
fear
an
oath
,
as
it
is
,
Eccles.
9.
it
argues
much
unreverence
.
And
indeed
,
it
is
worse
in
the
principle
,
then
in
the
thing
it self
:
though
the
words
be
hainous
,
yet
the
principle
whence
it
riseth
is
worse
,
that
is
,
Infidelity
,
and
Atheism
,
and
alway
unreverence
and
want
of
fear
of
the
glorious
Majesty
of
God
,
this
ground
makes
it
more
odious
:
therefore
those
that
are
subject
to
it
,
if
they
would
amend
it
,
let
them
remove
the
ground
.
Sometimes
again
,
it
is
cherishing
too
much
passion
:
so
because
they
2.
Cherishing
passion
.
cannot
be
sufficiently
revenged
upon
their
poor
brethren
,
God
must
smart
for
it
;
they
will
tear
his
glorious
Name
that
never
did
them
wrong
.
What
a
mad
passion
is
this
?
hath
God
done
them
any
wrong
?
Therefore
(
I
say
)
let
us
labour
to
remove
the
ground
of
it
;
and
labour
to
plant
the
contrary
in
our
hearts
,
the
true
fear
of
God
,
that
we
may
fear
an
oath
.
Let
us
labour
to
subdue
unruly
passion
.
Again
,
in
some
others
affectation
is
the
cause
.
Many
of
the
frothy
3.
Affectation
.
sort
,
they
think
it
a
thing
commendable
to
fill
up
their
discourse
with
these
parentheses
,
with
oathes
:
which
perhaps
doth
them
a
service
to
knit
their
wounded
discourse
together
.
So
this
foolish
and
sinful
affectation
is
one
cause
:
men
desire
to
be
thought
to
be
some
body
,
by
swearing
;
they
would
have
the
world
to
think
that
they
are
valorous
men
,
that
can
be
so
bold
with
God
himself
;
therefore
let
other
men
take
heed
how
they
meddle
with
them
,
when
God
smarts
for
it
.
As
if
he
that
could
swear
most
,
had
most
courage
.
And
in
many
it
is
out
of
a
sinful
shame
,
because
they
will
hold
correspondence
4.
Shame
.
with
the
company
;
and
they
are
afraid
to
be
thought
to
be
strict
:
and
that
they
may
be
thought
to
be
free
from
suspition
of
over
much
conscionablenesse
in
their
wayes
,
they
will
not
let
the
world
see
that
they
shall
not
think
that
they
are
men
that
make
any
conscience
of
strictnesse
,
but
they
can
be
bold
with
the
Name
of
God
:
so
,
because
they
would
have
others
think
,
that
they
are
men
that
do
not
stand
upon
termes
of
conscience
,
and
strictnesse
,
they
will
swear
,
they
are
men
for
the
world
,
they
are
serviceable
for
any
purpose
:
Men
that
make
conscience
of
any
thing
,
make
conscience
of
all
:
but
a
man
that
makes
conscience
of
an
oath
,
or
any
such
thing
,
he
is
a
stiffe
man
,
he
is
not
servisable
,
he
is
not
for
the
turn
:
now
because
men
would
be
thought
of
others
not
to
be
of
that
strain
,
to
make
any
conscience
,
hereupon
they
break
out
to
the
prophaning
of
the
Name
of
God
.
How
shall
such
persons
(
that
out
of
sinful
weakness
labour
,
and
apply
themselves
more
to
satisfie
sinful
men
,
then
the
great
God
,
how
dare
they
)
look
God
in
the
face
?
Jesus
Christ
saith
,
He
that
is
ashamed
of
me
before
men
;
he
that
is
ashamed
to
own
Religion
,
nay
,
to
own
Justice
,
to
own
even
common
good
behaviour
,
rather
then
he
will
offend
others
:
he
that
is
ashamed
of
me
in
such
mean
things
as
these
,
I
will
be
ashamed
of
him
before
my
heavenly
Father
.
If
other
reasons
will
not
move
us
to
leave
this
sin
;
let
the
love
of
the
Men
should
abstain
swearing
,
in
love
to
the
Kingdome
.
State
and
Kingdome
we
live
in
do
it
.
Jeremy
saith
,
for
oathes
the
land
shall
mourn
.
Indeed
,
there
is
a
mulct
for
this
,
but
that
men
slight
it
.
And
God
,
I
hope
,
will
be
merciful
to
the
State
,
for
the
censure
of
the
State
upon
prophanation
,
it
is
a
very
worthy
act
:
but
if
that
be
not
executed
,
or
men
grow
not
to
make
more
conscience
,
the
Land
will
mourn
for
it
:
because
where
the
Magistrates
cease
to
do
their
office
,
God
will
do
his
office
:
where
sin
is
punished
,
God
will
not
punish
;
where
the
Magistrate
spares
,
God
will
not
spare
;
he
will
punish
:
therefore
this
sin
where
it
is
not
censured
and
punished
,
the
Land
shall
mourn
for
it
.
If
the
care
of
the
Kingdome
will
not
move
them
,
yet
the
care
of
their
For
love
to
the●…r
own
sam
lies
.
own
houses
and
families
should
;
in
Zech.
5.
the
Prophet
speaks
of
a
flying
book
of
Judgments
that
should
come
upon
the
house
of
the
swearer
,
and
consume
the
posts
of
his
house
.
And
the
Wise-man
saith
in
Ecclesiasticus
(
though
it
be
Apocryphal
)
The
plague
shall
not
depart
from
the
house
of
the
swearer
.
Gods
vengeance
accompanies
even
the
very
family
,
and
house
of
the
swearer
.
And
for
avoiding
of
this
I
would
there
were
more
conscience
made
of
Conscience
of
less●…r
oathes
.
those
oathes
that
border
upon
grosse
oathes
.
I
will
not
dispute
the
matter
;
take
it
for
granted
,
they
be
no
oathes
,
but
asseverations
;
as
to
call
their
troth
in
question
,
and
their
confidence
in
matters
of
Religion
:
who
will
lay
a
thousand
pound
to
pawn
for
a
matter
of
six
pence
?
who
,
if
he
be
discreet
,
and
considerate
,
will
lay
his
faith
and
Religion
to
pawn
,
for
every
trifle
,
in
common
talk
?
Faith
is
the
most
precious
thing
in
the
world
:
for
a
man
to
lay
a
great
matter
for
a
two-penny
,
or
six-penny
debt
,
it
is
odious
among
men
.
Certainly
,
it
is
idle
at
the
best
among
men
,
to
lay
asseverations
of
Religion
without
ground
,
upon
every
trifle
.
He
that
will
avoid
danger
,
must
not
come
near
it
;
he
must
avoid
all
that
borders
upon
it
.
I
would
therefore
more
care
were
had
even
of
these
.
I
will
onely
adde
one
thing
more
;
whereas
he
calls
God
for
a
record
upon
his
soul
,
that
those
that
are
over-much
given
to
rash
calling
upon
the
Name
of
God
,
to
rash
swearing
,
let
them
know
this
,
(
as
I
said
)
that
there
is
an
imprecation
implyed
in
every
oath
:
they
do
as
it
were
curse
themselves
.
If
Ordinary
Swearers
curse
themselves
.
the
thing
be
not
true
,
their
damnation
is
sealed
under
a
curse
:
they
call
God
to
record
upon
their
soules
against
themselves
.
Let
us
so
live
,
that
our
life
may
be
a
kind
of
oath
:
the
life
of
a
Christian
A
Christians
life
a
kind
of
oath
.
should
be
so
:
An
oath
is
a
calling
God
to
witnesse
,
a
calling
God
to
curse
if
it
be
not
so
.
A
Christian
should
live
so
,
as
he
may
call
God
to
witnesse
for
every
action
he
doth
;
to
bring
himself
to
an
oath
,
under
a
curse
oft-times
;
as
it
is
in
Ezra
,
and
oft
in
Scripture
,
If
I
do
not
so
and
so
,
&c.
Because
our
nature
is
unstable
,
it
starts
from
holy
duties
:
we
should
bring
our selves
to
duties
with
an
oath
,
under
a
curse
.
It
is
an
excellent
thing
when
we
can
live
as
in
Gods
presence
;
to
do
all
we
do
in
the
presence
of
God
.
God
is
a
witnesse
whether
we
call
him
,
or
no.
Therefore
we
should
so
carry
our selves
,
that
we
might
call
God
to
witnesse
the
sincerity
of
our
aimes
,
and
whatsoever
we
do
.
He
is
a
witnesse
,
and
he
will
be
our
Judge
:
therefore
whether
we
formally
in
the
manner
of
an
oath
call
him
or
no
,
that
is
not
the
matter
:
but
let
us
know
and
think
that
he
is
,
and
will
be
so
.
I
beseech
you
consider
the
sweet
comfort
that
will
arise
out
of
it
,
that
he
that
will
live
,
and
think
,
and
affect
,
and
speak
in
the
presence
of
God
,
that
he
may
call
God
to
record
of
the
sincerity
of
his
intentions
,
of
all
that
he
speaks
,
and
thinks
,
and
doth
;
how
comfortably
shall
he
live
,
and
give
his
account
to
God
,
that
hath
lived
as
in
the
presence
of
God
all
his
dayes
?
He
that
hath
presented
to
his
soul
(
as
it
were
)
the
barre
of
Christ
in
his
life-time
,
that
hath
lived
as
one
that
could
give
an
account
and
reckoning
,
when
he
comes
to
the
point
,
that
he
must
give
up
his
account
,
how
joyfully
,
and
comfortably
will
he
do
it
?
So
much
for
that
verse
.
I
come
now
to
the
last
Verse
of
the
Chapter
.
VERSE
XXIV
.
Not
that
we
have
dominion
over
your
faith
,
but
are
helpers
of
your
joy
:
for
by
faith
ye
stand
.
SAint
Paul
is
yet
in
his
clearing
,
he
is
yet
in
his
apology
,
Not
that
we
have
dominion
over
your
faith
,
&c.
I
do
not
tell
you
,
I
came
not
yet
to
spare
you
,
as
if
I
meant
to
domineer
over
your
faith
when
I
came
:
because
those
words
,
I
came
not
yet
,
to
spare
you
,
might
seem
to
carry
some
highnesse
,
some
Lordlinesse
with
them
,
as
if
the
Apostle
would
have
taken
much
upon
him
;
therefore
he
corrects
those
words
in
this
Verse
,
Not
that
we
have
dominion
over
your
faith
,
&c.
So
that
in
these
words
he
removes
a
suspition
of
spiritual
tyranny
over
them
:
because
he
had
said
before
,
he
came
not
,
to
spare
them
;
they
might
think
,
What
would
he
have
done
if
he
had
come
?
would
he
have
enforced
us
?
Oh
no
;
indeed
your
reformation
hath
spared
me
a
labour
,
and
you
a
chiding
;
but
if
I
had
reproved
you
sharply
,
it
should
have
been
for
your
good
.
Then
,
he
sets
down
the
true
cause
,
We
are
helpers
of
your
joy
.
If
I
had
come
,
and
told
you
of
your
faults
,
if
I
had
not
spared
you
,
it
should
have
been
to
help
your
joy
;
and
now
I
came
not
to
you
,
it
is
to
help
your
joy
;
my
scope
in
all
is
to
be
a
furtherer
of
your
joy
.
So
these
words
are
a
reason
of
the
former
why
he
did
not
come
,
to
domineer
over
their
faith
,
For
by
faith
ye
stand
.
You
stand
by
faith
,
and
you
stand
out
by
faith
against
all
oppositions
whatsoever
,
therefore
your
faith
must
not
lean
on
me
,
I
must
not
domineer
over
that
you
stand
by
,
if
your
faith
should
rely
on
me
,
I
am
but
a
man
;
faith
must
rely
on
God
,
it
must
have
a
better
pillar
then
my self
,
you
must
stand
upon
Divine
strength
:
therefore
you
stand
by
faith
:
and
if
you
stand
by
faith
,
we
have
no
reason
to
have
dominion
over
your
faith
.
These
words
are
declined
by
many
Interpreters
,
they
know
not
what
the
dependance
is
:
but
this
is
the
best
dependance
of
the
words
,
We
domineer
not
,
or
rule
not
over
your
faith
:
because
by
faith
you
stand
as
upon
a
bottom
;
you
stand
against
all
adverse
power
by
faith
.
Therefore
you
had
need
to
have
it
well
founded
,
you
had
need
to
plant
your
faith
well
,
by
which
you
stand
against
all
opposite
power
,
and
against
all
humane
authority
.
For
a
man
may
be
a
liar
,
and
do
good
in
many
things
:
a
man
hath
a
deceitful
nature
,
as
far
as
he
hath
a
corrupt
principle
in
him
:
he
may
deceive
,
and
yet
be
a
good
man
too
;
in
particular
cases
he
may
shew
himself
a
changeable
creature
.
But
there
must
be
no
falshood
or
uncertainty
in
faith
:
for
it
is
a
grace
that
must
have
truth
,
and
certainty
;
it
must
have
unmoveable
,
and
unchangeable
truth
to
build
on
:
therefore
we
domineer
not
over
your
faith
,
God
forbid
we
should
do
so
:
for
faith
is
the
grace
whereby
you
stand
;
if
you
should
build
upon
us
as
men
,
you
could
not
stand
alway
.
The
Point
is
clear
,
That
No
creature
hath
dominion
over
the
faith
of
another
.
Doctr.
No
man
hath
dominion
over
anothers
faith
.
The
faith
of
a
man
is
onely
subject
to
the
Spirit
of
God
,
to
God
,
and
to
Christ
.
And
by
the
way
,
S.
Paul
taxeth
those
false
Apostles
,
and
false
Teachers
,
that
laboured
to
creep
into
the
consciences
of
people
,
to
have
higher
place
in
the
hearts
of
people
then
they
should
have
,
that
so
they
might
rule
the
people
as
they
list
.
Now
that
should
not
be
the
scope
of
the
Minister
to
have
dominion
over
the
faith
of
others
;
for
the
Ministery
is
a
Ministery
,
not
a
Magistracy
.
A
Minister
,
so
far
as
he
is
a
Pastor
,
he
is
a
Minister
;
that
is
,
he
is
to
deliver
things
from
God
that
may
stablish
the
soul
,
not
to
domineer
over
mens
faith
,
as
if
he
could
prescribe
what
men
should
believe
.
Now
to
unfold
this
Point
,
I
will
first
shew
what
it
is
to
have
no
dominion
over
mens
faith
.
And
then
what
it
is
to
have
dominion
and
rule
over
other
mens
faith
,
and
who
are
guilty
of
this
.
Not
to
have
dominion
over
another
mans
faith
,
it
is
not
when
a
Church
doth
force
prescribing
to
the
Articles
of
Religion
,
that
is
not
to
have
dominion
1.
What
it
is
not
to
have
dominion
over
the
faith
of
others
.
over
the
faith
of
others
,
to
draw
people
to
conformity
of
the
same
Religion
in
the
substantials
of
it
;
(
as
some
that
seek
extravagant
liberty
,
lay
that
imputation
perhaps
,
)
it
is
used
in
all
Churches
.
Again
,
it
is
not
to
domineer
over
faith
,
to
suppresse
that
that
they
call
of
late
in
neighbour-Countreys
a
liberty
of
prophesie
,
to
suppresse
a
liberty
of
preaching
when
men
list
;
that
men
should
have
an
unbridled
licence
.
We
see
in
Polonia
,
and
those
Countreys
,
what
abundance
of
Hereticks
there
are
,
where
there
is
more
liberty
to
preach
,
and
to
publish
what
men
list
.
Those
Countreys
are
like
Africk
,
where
(
they
say
)
there
are
alway
new
Monsters
.
Or
like
to
Egypt
,
when
Nilus
overflowes
,
it
leaves
a
slime
behind
,
and
when
the
Sun
works
upon
that
slime
,
it
breeds
many
imperfect
strange
creatures
:
So
those
Countreys
where
there
is
liberty
of
Religions
,
there
are
alwayes
some
strange
novel
opinions
,
some
Monsters
:
experience
of
forreign
Countreys
shews
it
too
true
:
therefore
to
hinder
that
extravagant
liberty
,
is
not
dominion
over
faith
.
Nay
,
to
force
men
to
the
meanes
of
faith
,
it
is
not
to
domineer
over
faith
.
S.
Austin
himself
was
once
of
this
mind
,
that
people
were
not
to
be
forced
:
it
is
true
;
but
they
may
be
compelled
to
the
means
,
though
they
cannot
be
compelled
to
believe
.
Men
may
be
compelled
to
the
means
by
mulcts
,
and
other
courses
of
State
.
And
it
is
a
happy
necessity
when
people
are
forced
to
the
means
,
under
which
means
by
Gods
blessing
they
may
be
reduced
to
abetter
habit
,
and
temper
of
soul.
Therefore
it
is
cruelty
to
neglect
this
care
,
to
leave
people
to
their
own
liberty
to
attend
upon
the
means
,
or
not
to
attend
on
them
.
Therefore
our
State
is
,
and
may
be
justified
well
,
for
those
violent
courses
to
Recusants
.
And
many
of
them
after
blesse
God
they
have
done
it
,
and
they
have
cause
.
For
there
is
a
Majestie
in
the
Ordinances
of
God
:
if
people
were
brought
under
the
means
,
Gods
Spirit
would
make
the
means
effectual
.
And
there
is
not
a
greater
snare
of
the
Devil
,
whereby
he
holds
more
in
the
Romish
Church
in
perdition
,
then
by
perswading
them
that
it
is
a
dangerous
thing
to
come
to
our
prayers
,
and
to
attend
upon
the
means
of
salvation
:
when
as
in
our
Liturgy
there
is
nothing
that
may
justly
offend
.
Therefore
to
force
to
the
means
,
it
is
not
to
domineer
over
faith
;
because
it
is
onely
a
drawing
from
outward
inforcement
to
the
use
of
means
.
Again
,
it
is
not
a
ruling
over
faith
,
nor
a
base
slavery
,
when
men
hear
the
Word
of
God
opened
directly
,
and
clearly
,
when
men
shall
perswade
others
according
to
their
own
judgment
,
that
this
is
so
,
and
when
others
shall
yield
.
There
is
some
faith
that
may
be
called
in
some
degree
implicite
faith
,
and
obedience
,
that
is
not
sinful
,
but
good
,
and
discreet
.
As
when
men
by
their
standing
in
the
Church
,
and
by
their
experience
and
holinesse
of
life
,
are
thought
to
be
men
that
speak
agreeable
to
the
ground
of
Scripture
,
though
they
have
not
a
direct
rule
,
and
place
of
Scripture
for
it
;
other
mens
conscience
may
follow
what
they
say
:
I
have
been
directed
by
such
men
at
such
times
,
that
by
reason
of
their
calling
have
opportunity
to
advise
.
But
this
frees
it
from
base
service
,
that
it
must
be
with
reservation
,
till
it
appear
otherwise
by
some
place
of
Scripture
,
or
till
better
counsel
may
be
yielded
:
obedience
to
others
with
reservation
,
and
counselling
with
others
,
this
is
no
domineering
,
because
it
is
with
reserving
our selves
to
a
further
discovery
,
and
a
further
light
.
That
the
Moralists
use
to
call
the
opinion
of
an
honest
man
:
where
the
Law
speaks
not
,
it
is
much
to
be
esteemed
:
especially
an
honest
discreet
Christian
,
when
the
Law
of
God
speaks
not
directly
;
then
he
that
speaks
out
of
conscience
,
and
some
light
,
he
may
perswade
another
man
with
this
reservation
till
further
light
be
discovered
:
this
is
no
domineering
over
faith
.
I
might
take
away
many
things
that
might
breed
a
suspition
,
as
if
we
domineered
over
the
faith
of
others
,
when
we
do
not
.
But
to
come
to
shew
you
this
positive
truth
,
what
this
tyranny
over
the
faith
of
others
is
,
and
where
it
is
practised
.
What
●…ranny
over
the
faith
of
others
is
.
Those
tyrannize
over
the
faith
of
others
,
that
do
equalize
mens
Traditions
,
some
Canons
of
their
own
with
the
Word
of
God
,
and
presse
them
with
equal
violence
,
perhaps
more
:
because
they
are
bra●…s
of
their
own
brain
.
Those
that
will
devise
a
voluntary
worship
of
God
,
and
so
intangle
people
,
and
tell
them
,
This
you
must
do
,
when
there
is
no
ground
for
it
in
the
Word
of
God
:
it
is
will-worship
.
God
loves
willing
worship
,
when
we
worship
him
willingly
:
but
he
loves
not-will-worship
,
when
it
is
the
device
of
our
own
brain
how
we
will
serve
him
.
As
if
a
servant
;
or
a
slave
must
devise
how
his
Lord
will
be
served
:
what
impudency
is
this
,
if
we
consider
what
God
is
?
They
tyrannize
over
peoples
consciences
,
that
equalize
their
own
dotages
,
(
though
they
account
them
witty
devices
,
)
and
their
own
inventions
with
the
worship
of
God
:
that
jumble
all
together
,
as
if
conscience
were
equally
bound
to
any
device
of
their
own
,
as
to
Gods
Word
.
Again
,
those
do
tyrannize
over
the
faith
of
others
,
that
think
they
can
make
Articles
in
Religion
to
bind
conscience
.
Those
that
think
to
free
themselves
from
the
danger
of
errour
,
as
if
what
they
said
were
unfallible
,
they
tyrannize
over
others
.
Those
that
for
trifles
excommunicate
whole
Churches
,
because
they
hold
not
correspondency
with
them
in
their
errours
,
they
tyrannize
over
the
faith
of
others
.
Those
that
withhold
the
means
of
knowledge
,
that
so
in
a
dark
time
all
their
fooleries
may
be
more
admired
.
As
we
see
masks
,
and
such
like
overly
things
,
they
must
have
the
commendation
of
some
light
that
is
not
so
glorious
as
the
Sun
to
win
admiration
of
men
:
so
those
that
would
win
admiration
of
their
fooleries
,
they
shut
people
(
as
much
as
they
may
)
in
darknesse
,
that
they
may
have
their
persons
,
and
all
other
things
in
admiration
;
this
is
to
tyrannize
over
faith
,
and
to
hinder
them
from
that
that
is
the
means
to
reform
them
better
But
who
are
guilty
of
all
this
?
Quest.
We
see
what
Church
especially
is
guilty
of
this
of
domineering
over
the
Answ.
The
Church
of
Rome
domineers
over
the
faith
of
others
.
faith
of
others
:
that
is
,
the
Church
of
Rome
.
The
Councell
of
Trent
equalizeth
Traditions
with
the
Word
of
God
:
they
divide
the
Word
of
God
into
the
written
,
and
unwritten
;
and
under
a
curse
they
pronounce
that
all
must
be
received
with
the
same
reverence
.
1.
By
Traditions
.
And
then
they
have
devised
a
will-worship
of
their
own
,
and
follow
,
and
force
their
will-worship
with
greater
violence
,
then
the
worship
of
God
,
and
2.
Will-worship
.
they
set
Gods
stamp
upon
all
their
fooleries
to
gain
authority
,
under
the
name
of
Christs
Church
,
and
the
Word
of
God
,
they
carry
all
.
Again
,
you
know
,
they
hold
the
Church
to
be
infallible
:
they
hold
the
3.
That
the
Pope
cannot
erre
.
judgment
of
the
Pope
,
the
man
of
sin
,
to
be
infalible
,
he
cannot
erre
;
and
hereupon
whatsoever
he
saith
,
it
must
bind
conscience
,
because
he
is
in
his
Chair
and
cannot
erre
:
whatsoever
he
saith
is
the
scope
of
Gods
Word
,
infallible
.
And
this
is
a
fundamental
errour
,
as
we
call
it
,
a
first
lie
,
a
leading
lie
.
This
is
moving
to
errour
,
this
is
the
mover
that
moves
all
other
errours
under
it
.
For
where
upon
is
all
the
abominations
of
Popery
justified
?
They
are
iustified
by
this
,
though
they
seem
ridiculous
,
grosse
,
and
blasphemous
,
they
came
from
the
Church
,
and
the
Church
is
virtually
in
the
Pope
.
An
absurd
Position
,
that
the
whole
Church
should
be
virtually
in
one
man
:
yet
that
is
the
Jesuitical
opinion
:
and
the
Church
cannot
erre
:
therefore
it
is
good
,
because
these
tenents
come
from
him
whose
judgment
is
infallible
.
That
is
the
errour
that
leadeth
to
,
and
establisheth
all
other
errours
under
it
;
it
is
the
first
lie
.
And
in
lies
,
there
is
a
leading
,
one
goes
under
another
,
they
never
go
alone
;
so
this
is
the
leading
lie
of
all
Popery
,
that
the
Pope
cannot
erre
:
by
this
means
they
domineer
over
the
faith
of
others
;
and
make
the
people
even
beasts
indeed
.
But
to
see
the
indignity
of
this
,
that
the
Pope
cannot
erre
,
it
is
the
greatest
A
grand
lie
that
hinders
their
Reformation
.
errour
of
all
,
and
the
prevention
of
all
amendment
on
their
side
:
do
you
think
that
they
will
ever
amend
their
opinion
,
when
they
hold
this
that
is
a
block
in
the
way
of
all
reformation
,
that
the
Pope
can
erre
?
for
deny
that
,
and
you
call
all
the
fabrick
of
their
Religion
in
question
:
and
grant
that
,
it
stops
all
reformation
on
their
side
.
What
reformation
may
we
hope
for
on
their
side
that
hold
this
Position
,
that
they
cannot
erre
?
Hence
come
all
their
treasons
,
and
rebellions
:
they
have
some
dispensation
from
the
Pope
,
and
he
cannot
erre
,
though
he
prescribe
rebellion
,
and
treason
.
Another
opinion
they
have
,
that
the
Church
is
the
Judge
of
all
Controversies
,
in
which
the
faith
of
men
must
be
resolved
at
last
;
but
it
is
the
4.
Church
Judge
of
Controversies
.
Pope
that
the
Jesuits
mean
.
Now
this
is
indeed
to
domineer
over
the
faith
,
to
make
a
man
of
sin
to
be
a
Judge
over
all
points
of
faith
,
and
faith
to
be
resolved
at
last
into
that
,
into
the
judgment
of
the
Church
.
The
Church
hath
an
inducing
power
,
a
leading
power
,
perswading
to
the
belief
of
the
Scriptures
,
and
to
hear
what
God
saith
in
his
Word
;
but
after
,
there
is
inward
intrinsical
grounds
in
the
Word
,
that
make
us
to
know
the
Word
without
the
Church
.
Now
they
would
have
the
authority
of
the
Word
depend
upon
the
Church
,
and
so
over-rule
mens
consciences
in
that
case
.
Whereas
all
that
the
Church
hath
,
is
a
leading
,
inducing
,
perswading
to
hear
the
Word
,
under
which
Word
,
and
Ordinance
we
shall
see
such
light
and
majestie
in
the
Scriptures
,
that
from
inward
grounds
we
shall
be
perswaded
that
the
Word
of
God
is
the
Word
of
God
.
Therefore
the
Church
is
the
first
inducer
to
believe
the
Word
of
God
,
not
the
last
object
to
which
all
is
resolved
.
For
they
themselves
crosse
it
in
their
tenents
when
they
speak
discreetly
.
Is
this
opinion
so
,
and
so
?
The
Church
holds
it
:
but
what
authority
hath
the
Church
to
maintain
it
?
where
is
the
authority
of
your
Church
?
then
they
bring
some
place
of
Scripture
:
I
will
be
with
you
to
the
end
of
the
world
.
And
,
He
that
heareth
you
,
heareth
me
,
&c.
I
do
but
a
little
discover
to
you
the
danger
of
this
errour
.
They
make
the
Word
of
God
to
be
believed
,
because
the
Church
saith
so
:
they
make
truth
to
be
believed
,
because
their
man
of
sin
,
whom
they
depend
upon
,
saith
so
.
Do
we
believe
the
Trinity
,
or
that
Christ
is
our
Redeemer
,
because
the
Church
saith
so
?
should
we
not
believe
it
except
the
Church
say
so
?
what
if
the
Church
teach
the
Doctrine
of
Devils
,
as
they
do
?
they
cannot
shake
it
off
;
we
must
believe
,
because
the
Church
saith
so
;
so
upon
equal
grounds
they
shall
teach
the
Doctrine
of
Devils
,
and
the
Doctrine
of
Christ
,
because
the
Church
saith
so
.
As
it
was
said
anciently
,
he
that
believes
two
things
,
the
one
for
the
other
,
he
believes
not
two
,
but
one
in
effect
;
because
he
believes
the
one
for
the
other
:
So
in
effect
they
believe
nothing
but
the
Church
;
that
is
,
themselves
believe
the
truth
to
be
divine
,
because
they
say
so
:
so
they
may
believe
any
devillish
errour
,
because
they
say
so
:
so
any
treason
,
or
rebellion
must
go
current
,
because
they
say
so
,
because
they
cannot
erre
.
Yyou
see
how
they
domineer
over
the
faith
of
others
:
shall
not
Christ
be
Christ
,
nor
God
be
God
,
nor
the
Devil
be
the
Devill
,
except
the
Church
say
so
?
Again
,
in
the
very
matters
themselves
,
in
the
points
that
themselves
do
5.
In
the
intentio●…
of
the
Minister
in
the
Sacrament
.
not
urge
,
the
Church
of
Rome
domineers
,
and
tyrannizeth
over
the
souls
of
people
.
For
example
,
they
hold
that
the
intention
of
a
Minister
in
the
Sacrament
makes
it
effectual
.
What
a
fear
doth
this
breed
in
the
souls
of
men
,
that
they
know
not
whether
they
be
baptized
or
no
,
because
it
must
be
in
the
intention
of
the
Minister
?
And
then
in
confession
,
they
must
confesse
all
:
what
a
tyranny
is
this
to
Confession
.
the
souls
of
people
,
when
perhaps
there
is
somewhat
that
they
have
not
confessed
,
and
so
their
confession
is
of
no
worth
?
And
in
satisfaction
:
perhaps
I
have
not
made
satisfaction
enough
by
their
injunction
laid
on
me
,
and
therefore
I
must
satisfie
in
hell
:
what
a
rack
is
this
to
conscience
?
So
,
what
a
rack
to
conscience
is
that
opinion
,
that
the
Pope
cannot
erre
:
when
I
cannot
tell
perhaps
whether
he
be
the
right
Pope
or
no
;
if
he
came
in
by
Simony
,
or
is
not
in
Cathedra
?
and
many
conditions
they
have
to
salve
that
Point
.
If
any
of
those
conditions
be
not
observed
,
he
is
not
the
man
he
should
be
:
what
tyranny
do
they
force
upon
people
over
their
faith
?
Therefore
they
are
called
in
the
Revelations
,
scorpions
:
indeed
they
are
spiritual
Scorpions
,
that
sting
the
souls
of
Gods
people
.
The
Devil
is
the
King
of
darknesse
;
and
is
not
he
the
Prince
of
darknesse
that
maintains
ignorance
of
the
Word
of
God
,
that
all
his
old
tenents
and
opinions
may
have
the
better
sway
;
that
he
may
sit
in
the
blind
and
dark
consciences
of
people
?
It
is
said
,
2.
Thess.
2.
that
he
sits
in
the
Temple
of
God
,
that
is
,
in
the
Church
:
nay
,
he
labours
to
have
another
Temple
,
to
sit
in
mans
soul
,
which
is
the
Temple
of
the
Holy
Ghost
.
It
is
not
sufficient
for
him
that
is
the
man
of
sin
to
have
any
other
place
,
he
must
sit
in
the
very
souls
and
consciences
of
men
.
Satan
hath
a
special
malice
to
sit
in
the
place
of
God
;
since
he
was
turned
out
of
heaven
,
and
cannot
come
thither
,
he
will
come
to
that
place
(
if
he
Satans
malice
to
sit
in
Gods
throne
.
can
)
upon
earth
where
God
should
be
:
and
where
will
God
be
?
God
will
especially
be
in
the
hearts
of
his
people
,
in
the
souls
,
and
consciences
of
his
people
.
Conscience
is
Gods
throne
:
Satan
being
thrust
out
of
heaven
,
labours
to
stablish
his
throne
there
.
Now
they
that
are
Satans
vicars
led
with
his
spirit
,
they
are
of
the
same
mind
;
let
them
be
what
kind
of
great
ones
they
will
,
they
desire
to
sit
in
Gods
throne
,
in
the
conscience
:
and
if
a
man
will
not
tie
his
conscience
to
them
,
he
is
no
body
to
them
.
This
is
the
property
of
Antichrist
in
the
highest
degree
:
as
far
as
any
are
addicted
to
this
,
that
they
will
not
be
satisfied
,
but
the
consciences
of
men
must
be
tied
to
them
,
they
must
deny
all
honesty
,
and
justice
,
and
law
,
and
all
to
please
them
,
and
to
gratifie
them
with
particular
kindnesse
;
so
farre
they
are
led
with
the
spirit
of
Antichrist
,
and
of
the
Devil
himself
,
who
labours
to
sit
in
Gods
throne
,
that
is
,
in
the
hearts
,
and
consciences
of
people
.
And
therefore
(
as
I
said
)
they
labour
to
keep
people
in
darknesse
for
this
very
purpose
,
that
people
may
let
them
into
their
consciences
,
and
rule
them
as
they
please
.
As
Sampson
,
when
they
had
put
out
his
eyes
,
they
led
him
to
base
services
:
so
do
they
with
Gods
people
,
they
put
out
their
eyes
,
and
then
they
lead
them
to
grind
in
the
mill
,
to
all
the
base
services
they
can
.
It
is
not
to
be
spoken
of
the
brutish
slavery
,
and
ignorance
that
is
in
Spain
,
and
other
Countreys
where
that
Devillish
Inquisition
reigns
,
which
is
a
great
help
to
Popish
Tyranny
.
What
should
I
speak
of
the
state
of
the
Romish
Church
?
indeed
the
Popery
would
subdue
all
.
main
scope
of
it
is
to
subdue
all
to
them
,
to
subdue
all
Kings
,
and
Kingdomes
to
them
;
that
is
the
grand
scope
of
the
greatest
of
them
:
others
have
their
particular
scope
for
their
bellies
,
and
base
ends
:
but
those
among
them
that
have
brains
,
that
are
Governours
,
their
scope
is
to
bring
all
under
their
girdle
:
and
how
shall
they
do
this
?
They
cannot
bring
their
persons
,
but
they
must
bring
their
consciences
:
for
where
the
conscience
is
,
the
person
will
follow
presently
;
therefore
they
labour
to
lay
a
tie
upon
the
conscience
of
Prince
and
people
,
upon
all
,
that
so
they
may
domineer
and
rule
over
their
consciences
.
And
for
that
end
,
they
labour
to
nourish
them
up
in
blindnesse
:
for
by
blindnesse
they
rule
in
the
conscience
;
and
ruling
their
conscience
,
they
may
rule
their
persons
and
Kingdomes
.
This
is
their
main
scope
,
this
hath
been
their
plot
for
many
hundred
years
.
So
that
the
Romish
Religion
indeed
is
nothing
but
a
meer
carnal
devillish
policy
,
to
bring
others
to
be
subject
to
them
:
and
to
make
not
only
Kings
,
and
Princes
,
but
to
make
God
,
and
Christ
,
and
the
Scriptures
,
whatsoever
is
divine
or
humane
to
make
all
to
serve
their
aimes
.
What
do
they
with
Christ
,
but
under
the
Name
of
Christ
serve
themselves
?
What
do
they
with
the
Church
,
but
under
the
name
of
the
Church
,
carry
their
own
ends
?
What
do
they
with
the
names
of
Saints
and
Angels
,
Peter
,
Mary
,
&c.
but
under
a
plausible
pretence
carry
their
own
ends
,
and
set
up
a
visible
greatnesse
in
this
world
,
answerable
to
the
Cesarian
Monarchy
?
This
is
plain
and
evident
to
all
that
will
see
,
that
it
is
so
;
and
one
main
way
to
attain
their
ends
is
to
rule
over
the
conscience
.
And
that
they
may
help
all
the
better
forward
,
they
have
raised
in
the
Church
a
kind
of
faith
which
they
call
an
implicite
,
and
infolded
faith
,
that
people
must
believe
what
the
Church
teacheth
,
though
they
know
not
in
particular
what
the
Church
teacheth
,
and
so
they
lead
people
hoodwinck'd
whither
they
please
themselves
.
To
make
some
Use
of
it
briefly
.
Let
us
labour
to
blesse
God
that
hath
freed
us
from
this
spiritual
tyranny
.
Use.
To
be
thankful
for
freedome
from
this
tyranny
.
O
beloved
,
it
is
a
great
tyranny
when
conscience
is
awaked
,
to
be
racked
and
tormented
,
and
stung
by
Scorpions
:
to
have
conscience
tormented
with
Popish
errours
;
as
in
the
point
of
satisfaction
,
the
most
of
them
(
if
their
eyes
be
open
)
they
dye
with
terrour
.
O
,
it
is
a
blessed
liberty
that
we
are
brought
out
of
Antichristian
darknesse
,
that
we
know
we
believe
,
and
upon
what
termes
we
believe
;
and
are
taught
to
submit
our
conscience
only
to
the
blessed
truth
of
God
:
that
the
soul
it
is
the
bed
(
as
it
were
)
only
for
Christ
,
and
his
holy
Spirit
to
dwell
in
,
and
to
lodge
in
:
and
that
no
man
may
force
the
conscience
with
any
opinion
of
his
own
,
further
then
it
is
demonstrated
out
of
the
Word
of
God
:
what
a
sweet
inlargement
of
Spirit
do
we
live
in
now
!
and
our
unthankfulnesse
perhaps
may
occasion
God
to
bring
us
in
some
degree
of
Popish
darknesse
again
.
I
beseech
you
,
let
us
stand
for
the
liberty
of
Christ
,
and
the
liberty
of
our
consciences
against
the
spirituall
tyrant
of
soules
.
Let
us
maintain
our
liberty
by
all
we
can
,
by
all
lawes
and
execution
of
lawes
;
by
all
that
may
uphold
our
spirituall
liberty
:
for
there
is
no
bondage
to
that
of
the
soul.
Do
but
a
little
consider
the
misery
of
the
implicite
faith
that
the
Popish
sort
are
under
,
that
infolded
,
inwrapped
faith
,
wherein
they
are
bound
to
believe
(
without
searching
)
what
the
Church
determines
.
Hereupon
they
swallow
in
all
doctrines
that
tend
to
superstition
,
that
tend
to
rebellion
,
that
tends
to
treason
;
they
swallow
up
all
under
this
implicite
faith
:
as
if
God
had
set
an
Ordinance
,
and
Ministery
in
the
Church
against
himself
:
as
if
he
had
advanced
any
Ministery
against
his
own
Ordinance
.
How
to
think
of
Popery
.
When
you
think
of
Popery
,
consider
not
so
much
particular
dotages
,
as
about
Images
,
and
Transubstantiation
,
and
Reliques
,
&c.
but
consider
the
very
life
,
and
soul
of
Popery
in
this
opinion
,
the
leading
errour
of
all
others
,
the
tyranny
over
soules
of
people
,
and
holding
them
in
blindnesse
and
darknesse
.
It
is
not
a
device
of
mine
;
do
but
read
the
Council
of
Trent
in
some
editions
.
There
the
late
Pins
Quartus
that
sate
there
daily
,
he
made
more
Articles
then
the
Apostles
,
distinct
,
not
proved
by
Scripture
;
he
made
Articles
of
his
own
to
be
believed
;
people
were
tied
upon
the
necessity
of
salvation
to
believe
them
,
and
to
believe
them
with
that
faith
that
is
due
to
Scripture
.
And
it
is
a
common
tenent
among
them
,
Every
man
is
bound
to
be
under
the
authority
of
the
Church
of
Rome
,
under
peril
of
damnation
.
There
is
the
grand
errour
,
that
't
is
a
matter
necessary
to
salvation
to
be
under
their
tyranny
.
Hereby
they
excommunicated
all
the
Eastern
Churches
,
and
all
former
times
wherein
they
were
not
undes
the
Romane
tyranny
:
for
that
is
but
of
late
,
six
hundred
years
since
;
they
condemned
S.
Cyprian's
time
,
and
other
times
.
And
they
made
Articles
of
Religion
,
and
established
them
with
this
censure
,
that
upon
pain
of
damnation
men
must
believe
these
things
as
well
as
the
Articles
of
the
Creed
;
As
Transubstantiation
,
Invocation
of
Saints
,
Purgatory
,
and
such
things
:
they
are
so
many
Articles
indeed
,
(
as
I
say
)
they
have
more
Articles
then
the
twelve
Articles
of
the
Apostles
.
We
say
,
an
errour
in
the
foundation
,
it
is
not
mended
after
:
and
the
first
concoction
if
it
be
naught
,
all
after
are
naught
:
if
there
be
not
good
concoction
in
the
stomack
at
the
first
,
the
blood
is
naught
,
and
all
is
naught
.
So
this
is
a
fundamental
errour
,
and
a
ground
of
all
errours
,
that
they
hold
they
cannot
erre
;
and
hereupon
they
come
to
tyrannize
over
the
consciences
,
and
soules
of
people
.
Therefore
(
I
say
)
let
us
blesse
God
that
hath
set
our
soules
in
spiritual
liberty
,
that
now
we
see
God
in
the
face
of
Christ
:
now
we
see
the
means
of
salvation
;
we
see
the
bread
of
life
broken
to
us
;
we
see
Christ
unveiled
;
we
see
what
to
found
our
consciences
upon
:
we
cannot
be
sufficiently
thankful
for
this
.
Thankfull
we
may
be
for
the
peace
of
the
Kingdome
that
we
have
so
long
a
time
enjoyed
,
and
for
the
outward
prosperity
we
have
so
long
had
:
But
above
all
,
be
thankful
for
the
peace
of
Religion
,
for
the
peace
of
conscience
,
for
the
liberty
of
soul
that
we
enjoy
.
And
(
as
I
said
)
if
any
thing
move
God
to
strip
us
of
all
,
it
will
be
our
unthankfulnesse
,
and
our
practice
witnessing
our
unthankfulnesse
,
by
valuing
no
more
the
blessed
estate
of
the
Gospel
we
enjoy
.
Not
that
we
have
dominion
over
your
faith
.
This
disposition
,
to
domineer
over
the
faith
of
others
,
from
abominable
grounds
it
ariseth
:
Partly
from
pride
,
and
tyranny
,
that
they
would
set
themselves
in
the
Grounds
of
spiritual
Tyranny
.
Temple
of
Christ
,
where
he
should
rule
in
the
hearts
of
his
people
.
And
partly
,
out
of
idlenesse
:
they
raise
the
credit
of
their
own
Traditions
,
that
they
may
not
be
forced
to
take
the
labour
of
instructing
the
people
;
therefore
they
fasten
a
greater
vertue
upon
outward
things
then
there
can
be
,
only
to
avoid
the
labour
of
instruction
.
And
then
it
riseth
partly
from
guilt
,
they
are
so
in
their
lives
(
especially
if
they
be
looked
inwardly
into
)
as
that
they
cannot
endure
the
knowledge
of
people
.
They
are
afraid
that
people
should
know
much
,
lest
they
know
them
too
well
,
and
their
courses
,
and
errours
.
So
partly
from
pride
,
and
partly
from
idlenesse
and
sloath
,
and
partly
from
guilt
,
they
domineer
over
the
faith
of
Gods
people
.
But
are
helpers
of
your
joy
.
The
end
of
the
Ministery
is
not
to
tyrannize
over
peoples
soules
,
to
sting
,
and
vex
them
,
but
to
minister
comfort
,
to
be
helpers
of
their
joy
;
that
is
,
to
help
their
salvation
,
and
happinesse
;
which
is
here
termed
joy
:
because
Salvation
termed
joy
,
why
.
joy
is
a
principal
part
of
happinesse
in
this
world
,
and
in
the
world
to
come
.
Now
the
end
of
the
Ministery
is
to
set
the
peoples
hearts
into
a
gracious
,
and
blessed
liberty
,
to
bring
them
into
the
Kingdome
of
grace
here
,
and
to
fit
them
for
the
Kingdome
of
glory
,
to
help
forward
their
joy
.
This
is
the
end
,
both
of
the
Word
,
and
of
the
dispensation
of
the
Word
,
in
the
Ordinances
of
salvation
in
the
Sacraments
,
and
all
,
that
our
joy
may
be
full
:
as
our
blessed
Saviour
saith
,
These
things
have
I
spoken
,
that
your
joy
may
be
full
.
It
is
the
end
of
all
our
communion
with
the
Father
,
Son
and
Holy
Ghost
,
and
with
the
Ministery
,
and
one
with
another
;
as
it
is
,
1
Joh.
1.
These
things
have
I
written
,
that
your
joy
may
be
full
;
you
have
communion
with
the
Father
,
Son
,
and
Holy
Ghost
,
and
with
us
,
that
your
joy
may
be
full
;
all
is
for
spiritual
joy
.
We
are
helpers
of
your
joy
.
The
meaning
is
,
we
are
helpers
of
your
faith
,
from
whence
joy
comes
more
especially
:
for
he
doth
not
repeat
the
word
again
,
We
have
not
dominion
over
your
faith
,
but
are
helpers
of
your
faith
:
but
instead
of
that
,
he
names
joy
,
as
that
that
doth
accompany
true
faith
.
The
Points
considerable
in
this
clause
are
these
:
That
joy
is
the
state
of
Christians
that
either
they
are
in
,
or
should
labour
to
be
in
:
because
the
Apostle
names
it
for
all
happinesse
here
.
All
that
have
given
their
names
to
Christ
,
should
labour
to
rejoyce
;
either
they
do
rejoyce
,
or
they
should
labour
to
come
to
it
:
that
is
supposed
as
a
ground
:
I
will
be
the
shorter
in
it
.
The
second
is
,
That
the
Ministers
are
helpers
of
this
blessed
condition
.
The
third
is
,
They
are
but
helpers
;
they
are
helpers
,
and
but
helpers
;
they
are
not
authours
of
joy
,
but
helpers
:
We
are
but
helpers
of
your
joy
,
saith
the
Apostle
.
These
three
things
I
will
speak
of
briefly
out
of
these
words
.
First
,
Joy
is
that
frame
and
state
of
soul
,
that
all
that
have
given
their
names
to
Doctr.
1.
The
state
of
a
Christian
is
joy
.
Nature
teacheth
it
.
Christ
,
either
are
in
,
or
should
labour
to
be
in
.
For
this
Doctrine
is
fetched
from
the
principle
of
nature
.
We
do
all
with
joy
;
all
in
our
callings
is
done
with
joy
.
What
do
men
in
their
Trades
,
but
that
they
may
have
that
that
they
may
joy
in
when
they
have
it
?
It
is
an
old
Observation
of
S.
Chrysostome
,
We
do
all
,
that
we
may
joy
.
Ask
any
man
why
he
doth
take
so
much
pains
,
and
be
a
drudge
in
his
place
?
it
is
that
he
may
get
somewhat
to
rejoyce
in
in
his
old
dayes
.
So
out
of
the
principle
of
nature
this
ought
to
be
the
scope
of
all
,
to
joy
.
Now
those
that
are
Christians
,
God
requires
it
at
their
hand
as
a
duty
,
Rejoyce
alway
,
again
I
say
,
rejoyce
.
And
he
doth
prepare
and
give
them
matter
God
gives
matter
of
joy
.
enough
of
joy
,
to
those
that
are
Christians
.
For
whether
we
consider
the
ills
they
are
freed
from
,
the
greatest
ills
of
1.
Freedom
from
ill
.
all
:
they
are
freed
from
sin
,
and
the
wrath
of
God
,
they
are
freed
from
eternal
damnation
;
they
are
freed
from
the
sting
of
death
,
from
the
greatest
and
most
terrible
ills
.
Or
whether
we
regard
the
state
that
God
brings
them
in
by
believing
;
2.
The
good
they
are
brought
to
.
being
in
the
favour
of
God
,
they
enjoy
the
fruits
of
that
favour
,
peace
,
and
joy
in
the
Holy
Ghost
.
And
then
for
the
life
to
come
,
they
are
under
the
hope
of
glory
.
The
state
of
a
Christian
is
a
state
of
joy
every
way
,
whether
(
I
say
)
we
regard
the
ill
he
is
freed
from
,
or
the
good
he
is
in
for
the
present
,
or
the
hope
of
eternal
good
for
the
time
to
come
.
A
Christian
which
way
soever
he
look
,
hath
matter
of
joy
.
God
the
Father
is
his
,
Christ
is
his
,
the
Holy
Ghost
is
his
Comforter
;
the
Angels
are
his
,
all
are
his
,
life
,
or
death
,
things
present
,
or
things
to
come
,
all
are
his
.
Therefore
there
is
no
question
of
this
,
that
every
one
that
hath
given
his
name
to
Christ
is
in
a
state
of
joy
,
(
if
he
answer
his
calling
,
)
or
he
should
labour
to
be
in
it
,
he
wrongs
his
codition
else
.
Why
should
they
labour
to
be
in
that
state
?
Among
many
Reasons
,
one
is
,
That
God
that
gives
them
such
matter
of
Reason
1.
That
God
may
have
glory
.
joy
,
may
have
glory
from
them
.
For
what
should
the
life
of
a
Christian
be
that
is
freed
from
the
greatest
ill
,
and
advanced
to
the
greatest
good
?
his
life
should
be
a
perpetual
thanksgiving
to
God
;
and
how
can
a
man
be
thankfull
,
that
is
not
joyful
?
Joy
is
as
it
were
the
oyl
,
the
anointing
it
makes
a
Reason
2.
It
makes
active
in
doing
good
.
man
chearful
,
it
makes
the
countenance
of
his
soul
to
be
chearful
,
it
makes
him
active
in
good
when
he
is
anointed
with
the
oyl
of
gladnesse
.
Now
every
man
should
have
a
desire
to
be
good
,
to
be
diligent
and
expedite
in
all
that
is
good
.
Therefore
we
should
labour
for
this
spiritual
anointing
,
that
we
may
be
ready
for
every
good
work
;
Vessels
of
mercy
prepared
for
every
good
work
.
And
then
for
suffering
,
we
have
many
things
to
go
through
in
this
world
;
Reason
3.
And
able
to
suffer
ill
.
how
shall
a
man
suffer
those
things
that
are
between
him
and
Heaven
,
with
joy
,
unlesse
he
labour
to
bring
himself
to
this
temper
of
joy
?
And
then
for
others
,
every
man
should
labour
to
encourage
others
.
We
Reason
4.
To
encourage
others
.
are
all
fellow-passengers
in
the
way
to
Heaven
,
therefore
even
to
bring
on
others
more
chearfully
,
we
ought
to
labour
to
be
in
a
state
of
joy
.
Those
that
do
not
rejoyce
,
they
bring
an
ill
report
upon
the
way
of
God
,
as
if
it
were
a
desolate
,
disconsolate
way
.
As
the
Spies
brought
an
ill
report
upon
the
Land
of
Canaan
,
whereupon
the
people
were
disheartned
from
entring
into
it
.
So
those
that
labour
not
to
bring
their
hearts
to
spiritual
joy
,
they
bring
an
ill
report
on
the
wayes
of
God
,
and
dishearten
others
from
entring
into
those
wayes
;
which
way
soever
we
look
,
we
have
reasons
to
encourage
us
to
joy
:
That
God
may
have
more
glory
;
and
that
we
may
do
him
more
service
;
that
we
may
endure
afflictions
better
,
and
encourage
others
:
and
take
away
the
reproach
of
Religion
from
those
that
think
it
a
melancholy
course
of
life
;
which
indeed
do
not
understand
what
belongs
to
the
state
of
a
Christian
:
for
the
state
of
a
Christian
is
a
state
of
joy
.
And
if
a
Christian
do
not
joy
,
it
is
not
because
he
is
a
Christian
,
but
because
he
is
not
a
Christian
enough
,
because
he
favours
the
worse
principle
in
him
,
he
favours
himself
in
some
work
of
the
flesh
.
God
in
the
Covenant
of
grace
is
all
love
and
mercy
;
he
would
have
us
in
our
pilgrimage
to
heaven
,
to
finish
our
course
with
joy
:
and
he
knowes
we
can
do
nothing
except
we
have
some
joy
.
It
is
the
oyl
of
the
soul
(
as
I
said
)
to
make
it
nimble
and
fit
for
all
actions
,
and
for
all
sufferings
.
It
gives
a
lustre
and
grace
to
whatsoever
we
do
:
Not
onely
God
loves
a
chearfull
performer
of
duties
,
but
it
wins
acceptance
of
all
others
;
and
makes
the
worker
himself
wondrous
ready
to
any
action
.
This
I
mention
onely
as
a
ground
.
A
Christian
that
hath
given
his
name
to
Christ
,
is
either
in
a
state
of
joy
,
or
else
should
labour
for
it
.
The
second
(
which
is
the
main
)
is
,
That
The
Word
of
God
as
it
is
unfolded
,
is
that
that
helps
this
joy
.
We
are
helpers
of
your
joy
,
we
Ministers
,
S.
Paul
spake
of
himself
as
a
Doctr.
2.
The
Word
unfolded
helps
this
joy
.
Minister
.
The
Word
of
God
is
a
helper
of
joy
,
especially
as
it
is
unfolded
,
considered
as
it
is
dispensed
in
the
Ministery
.
You
know
the
Word
of
God
,
it
is
called
The
Word
of
reconciliation
,
because
it
doth
unfold
the
Covenant
between
God
and
us
:
It
is
called
The
Word
of
the
Kingdom
,
The
Word
of
life
,
&c.
which
all
are
causes
of
joy
;
therefore
the
Word
breeds
joy
,
Psal.
19.
8.
One
commendation
of
the
Statures
of
God
is
,
that
They
comfort
the
heart
,
and
refresh
the
heart
.
He
followes
the
commendations
of
the
Word
at
large
,
The
Statutes
of
God
are
perfect
,
converting
the
soul
;
The
Testimonies
of
God
are
sure
,
making
wise
the
simple
.
And
among
the
rest
of
the
commendations
,
as
a
commendation
issuing
from
the
rest
,
The
Statutes
of
God
are
right
,
rejoycing
the
heart
.
The
Word
of
God
is
a
Cordial
,
especially
to
refresh
,
and
solace
the
heart
.
Saint
Paul
,
Rom.
15.
4.
makes
it
the
scope
of
the
Word
,
Whatsoever
was
written
afore-time
,
was
written
for
our
learning
,
that
we
through
patience
and
comfort
of
the
Scriptures
might
have
hope
.
So
likewise
,
1
Cor.
14.
He
that
Prophesieth
speaketh
to
men
to
edification
,
to
exhortation
,
and
to
comfort
.
He
that
prophesieth
,
that
unfoldeth
the
Word
,
he
speaketh
to
men
to
edification
,
to
exhortation
,
and
to
comfort
.
So
the
end
of
the
Word
,
and
the
end
of
prophesying
,
the
Ministery
of
the
Word
,
is
to
help
our
joy
,
our
comfort
,
to
support
us
against
all
ills
eithert
felt
or
feared
,
by
greater
arguments
then
the
ill
is
.
For
that
is
to
comfort
and
rejoyce
,
to
make
any
to
joy
,
it
is
to
support
the
soul
against
all
grievance
either
spiritual
,
or
outward
,
either
felt
or
feared
,
To
comfort
,
what
.
and
that
from
stronger
arguments
then
the
grievances
are
.
If
they
be
equally
poized
,
it
is
no
comfort
;
if
the
comfort
be
inferiour
,
it
is
no
comfort
.
As
the
Heathen
man
complained
of
those
comforts
he
had
,
I
know
not
how
it
is
,
but
the
Physick
I
have
to
cure
the
grievance
of
my
mind
,
it
yields
to
the
malice
of
the
disease
,
the
disease
is
above
the
cure
:
So
it
is
true
of
all
Philosophical
comforts
,
that
are
fetched
out
of
the
shop
of
nature
,
the
Physick
yields
to
the
disease
:
the
malady
or
disease
exceeds
the
remedy
,
therefore
there
is
no
comfort
.
Comfort
is
,
when
the
inward
support
is
greater
and
stronger
then
the
grievance
is
,
whatsoever
it
be
.
Now
such
comfort
must
onely
be
fetched
out
of
the
Word
.
The
Scripture
is
a
common
treasury
of
all
good
,
and
comfortable
doctrines
:
but
especially
as
it
is
dispensed
in
the
Ministery
,
as
it
is
divided
by
the
Ministers
of
God
;
thereafter
as
they
see
the
necessity
of
Gods
people
,
and
the
exigents
they
are
brought
to
,
accordingly
they
should
draw
comfort
out
of
this
common
treasury
.
Thereupon
that
that
Christ
saith
of
himself
,
Esay
50.
Thou
hast
given
me
the
tongue
of
the
learned
to
speak
a
word
in
season
to
the
weary
soul
:
it
is
true
of
all
the
true
Ministers
of
Christ
,
that
have
that
spiritual
anointing
,
that
have
the
same
Spirit
that
Christ
had
:
God
hath
anointed
them
that
they
might
speak
a
word
in
season
to
poor
distressed
soules
.
God
hath
given
them
the
tongue
of
the
learned
for
this
very
end
and
purpose
.
God
hath
given
them
a
healing
tongue
for
a
wounded
soul.
Indeed
,
they
carry
Physick
in
their
tongues
;
and
the
very
leaves
,
the
very
words
,
have
a
medicinal
force
.
When
those
that
are
true
Ministers
speak
a
word
in
season
to
a
wounded
,
distressed
soul
,
the
Spirit
goes
with
the
Word
,
and
it
hath
wondrous
efficacy
for
the
comfort
,
and
raising
up
of
the
soul.
Experience
shewes
this
.
Now
to
give
a
few
instances
how
it
is
done
,
how
the
Ministers
do
it
,
The
Ministers
helpers
of
joy
.
how
they
are
helpers
of
our
joy
.
They
do
it
first
of
all
,
by
acquainting
people
with
the
ill
estate
they
are
in
:
for
all
sound
comfort
comes
from
the
1.
By
shewing
people
their
ill
.
knowledge
of
our
grief
,
and
freedome
from
it
.
They
acquaint
people
with
their
estate
by
nature
,
that
they
are
in
the
state
of
damnation
,
that
they
are
under
the
curse
of
God
,
under
the
wrath
of
God
,
that
they
are
in
a
spiritual
bondage
:
they
labour
that
they
together
with
the
Spirit
of
bondage
,
may
make
people
to
see
their
state
of
bondage
.
For
they
must
plow
before
they
sow
,
and
the
Law
must
go
before
the
Gospel
.
The
Law
shewes
the
wound
,
but
the
Gospel
heales
the
wound
.
Now
they
must
know
the
wound
;
the
commanding
part
,
all
the
threatening
part
of
the
Word
.
They
must
know
what
they
are
,
before
they
can
know
their
comfort
.
Therefore
John
Baptist
he
came
before
Christ
,
he
made
way
for
the
sweet
doctrine
of
Christ
that
came
with
blessing
in
his
mouth
,
Blessed
are
the
poor
in
spirit
;
Blessed
are
they
that
hunger
and
thirst
:
Blessed
are
those
that
suffer
persecution
,
&c.
Even
as
to
Elias
there
was
a
strong
wind
came
before
the
still
voyce
;
so
there
must
be
somewhat
to
rend
,
and
to
open
the
heart
,
before
this
oyl
of
comfort
can
be
poured
in
.
Now
that
is
the
first
thing
,
the
Ministers
help
people
to
comfort
,
by
helping
them
to
understand
themselves
,
what
they
are
in
the
state
of
nature
.
They
labour
to
search
the
wound
first
,
to
cure
the
soul
as
much
as
they
can
of
all
guile
of
spirit
,
that
the
soul
may
not
be
guilefull
to
misunderstand
it self
.
And
when
they
have
done
this
,
then
they
breed
joy
,
by
propounding
;
2.
By
shewing
the
remedy
.
and
shewing
the
remedy
which
is
in
Jesus
Christ
:
then
they
open
the
riches
of
Gods
love
in
Christ
,
then
open
the
sweet
box
of
oyntment
in
Christ
,
they
shew
to
man
his
righteousnesse
.
As
you
have
an
excellent
place
in
Job
,
Chap.
33.
14.
of
the
whole
force
of
the
Ministery
,
it
is
followed
at
large
what
the
Minister
doth
to
bring
a
man
to
joy
:
he
begins
,
verse
14.
God
speaks
once
and
twice
,
but
man
perceives
it
not
;
In
visions
and
dreams
by
night
,
when
deep
sleep
falls
upon
them
:
then
he
opens
the
eares
of
man
,
and
seales
instruction
,
&c.
He
chastiseth
him
with
pain
upon
his
bed
,
and
the
multitude
of
his
bones
with
strong
pain
;
so
that
his
life
abhorres
bread
.
He
speaks
of
a
man
,
that
is
brought
down
by
the
sight
of
sinne
;
His
flesh
is
consumed
away
,
it
cannot
be
seen
,
his
bones
stick
out
,
&c.
A
strange
description
of
a
man
in
a
disconsolate
estate
;
his
soul
drawes
near
to
the
grave
,
and
his
life
to
the
destroyers
.
What
of
all
this
?
what
is
the
way
to
bring
him
out
of
this
?
If
there
be
a
messenger
with
him
,
an
interpreter
,
one
of
a
thousand
,
one
that
hath
the
tongue
of
the
learned
,
to
shew
a
man
his
righteousnesse
,
then
God
is
gracious
to
him
,
and
delivers
him
from
going
to
the
pit
.
I
have
found
a
ransome
,
&c.
The
messenger
,
one
of
a
thousand
,
the
man
of
God
,
that
hath
the
tongue
of
the
learned
,
he
hath
shewed
him
where
his
ransome
is
to
be
had
,
he
hath
shewed
him
his
righteousnesse
.
Thus
did
S.
Peter
,
after
he
had
brought
them
to
Men
and
brethren
,
what
shall
we
do
to
be
saved
?
then
he
points
them
out
to
Jesus
Christ
.
Therefore
the
Ministery
is
called
the
Ministery
of
reconciliation
,
and
the
Ministery
of
peace
;
they
are
called
Messengers
of
peace
.
You
know
joy
comes
from
reconciliation
with
God
in
Christ
,
joy
comes
from
peace
.
Now
the
Ministers
they
are
Messengers
of
reconciliation
,
and
Messengers
of
peace
,
and
therefore
Messengers
of
joy
;
They
bring
glad
tydings
of
joy
.
You
see
how
Ministers
are
helpers
of
joy
,
by
shewing
to
man
his
ill
,
and
then
by
shewing
to
man
his
good
,
and
comfort
in
Jesus
Christ
;
they
shew
,
that
where
sin
hath
abounded
,
grace
abounds
much
more
.
They
dig
the
Mine
,
to
let
people
see
what
riches
,
what
treasure
they
have
in
the
Word
of
God
,
and
what
comfort
they
have
there
.
And
then
in
the
continual
course
of
life
,
they
are
helpers
of
joy
:
For
what
do
Ministers
if
they
be
faithful
in
their
places
,
but
advise
in
cases
of
3.
By
advice
.
conscience
what
people
should
do
?
so
their
Office
is
to
remove
all
scruples
,
and
hindrances
,
and
obstacles
of
spiritual
joy
,
by
advising
them
what
to
avoid
,
and
what
to
do
.
We
know
that
light
is
a
state
of
joy
:
The
Ministery
of
the
Gospel
is
light
,
it
sets
up
the
light
of
Gods
truth
;
it
shewes
them
the
way
they
should
go
in
Light
.
all
the
course
of
their
life
:
and
thereupon
it
rejoyceth
them
.
The
Word
of
God
is
a
Lanthorn
,
especially
in
the
Ministery
.
Spiritual
liberty
,
and
freedome
,
that
doth
make
people
joyful
:
but
the
end
of
the
Ministery
is
to
set
people
more
and
more
at
liberty
;
both
from
Liberty
.
the
former
estate
that
I
named
,
and
likewise
daily
by
office
,
to
set
them
at
liberty
from
corruptions
,
and
temptations
,
and
snares
;
to
bring
them
to
an
enlarged
estate
.
Victory
,
and
Triumph
is
a
state
of
joy
:
Now
the
Ministers
of
God
Victory
.
teach
Gods
people
,
how
to
fight
Gods
battels
,
how
to
handle
their
weapons
,
how
to
answer
temptations
,
how
to
conquer
all
,
and
at
length
how
to
triumph
:
therefore
in
that
regard
they
are
helpers
of
their
joy
:
they
encourage
them
against
discouragements
,
against
infirmities
and
afflictions
,
against
Satans
temptations
,
shewing
them
grounds
of
joy
out
of
the
Scriptures
.
Then
they
are
helpers
of
their
joy
,
by
forcing
it
as
a
duty
upon
them
,
Rejoyce
evermore
,
and
again
I
say
,
rejoyce
,
saith
S.
Paul
.
They
are
as
guides
4.
By
forcing
it
as
a
duty
.
among
the
rest
of
the
Travellers
,
that
encourage
them
in
the
way
to
heaven
,
Come
on
,
let
us
go
chearfully
.
As
the
Apostles
in
all
their
Epistles
,
they
stirre
up
to
joy
and
chearfulnesse
:
so
should
those
do
that
are
guides
to
Gods
people
.
Travellers
they
need
refreshments
of
wine
,
&c.
Now
thus
the
Ministers
of
God
help
the
people
of
God
in
their
spiritual
travel
to
heaven
:
if
the
people
of
God
faint
at
any
time
,
then
as
it
is
,
Cant.
2.
they
refresh
them
with
apples
and
wine
,
with
the
comforts
of
the
Holy
Ghost
:
they
are
ready
to
support
and
comfort
them
in
all
their
spiritual
falls
,
when
they
are
ready
to
sink
.
We
see
by
experience
in
all
places
where
the
Ministery
of
the
Word
is
established
,
how
comfortably
people
live
,
and
dye
,
and
end
their
dayes
above
other
people
that
sit
in
darknesse
,
and
in
the
shadow
of
death
:
so
we
see
this
is
true
,
That
the
Ministers
help
joy
,
because
they
help
that
that
breeds
joy
,
not
onely
at
the
first
,
but
continually
help
the
joy
of
the
people
of
God
,
even
to
death
.
And
then
in
death
it self
,
the
end
of
the
Ministery
is
to
help
joy
,
to
help
5.
In
death
.
them
to
heaven
,
to
help
them
to
a
joyful
departure
hence
,
to
give
them
a
good
and
comfortable
loose
out
of
this
world
,
drawing
comfort
out
of
the
Word
for
this
purpose
:
for
whatsoever
the
Minister
doth
,
it
is
by
drawing
comfort
out
of
the
Word
,
shewing
them
that
the
sting
of
death
is
taken
away
,
that
now
death
is
reconciled
,
and
become
a
friend
to
us
in
Christ
;
that
it
is
but
a
passage
to
heaven
,
that
now
it
is
the
end
of
all
misery
,
and
the
beginning
of
all
happinesse
,
Blessed
are
those
that
die
in
the
Lord
;
so
they
assist
,
and
help
them
in
those
last
agonies
.
There
is
special
use
of
the
dispensation
of
the
Word
in
all
conditions
while
we
live
,
and
at
the
hour
of
death
.
You
see
it
is
clear
,
(
I
need
not
further
enlarge
the
Point
)
that
the
Ministers
by
reason
of
the
Word
(
which
indeed
is
the
main
thing
that
comforts
,
)
they
are
helpers
of
the
joy
of
Gods
people
.
But
you
will
say
,
They
help
Gods
people
to
sorrow
,
and
they
vex
and
Object
.
trouble
them
oft-times
.
Indeed
carnal
men
think
so
,
as
the
two
Witnesses
in
the
Revelations
,
Answ.
Ministers
trouble
the
joy
of
carnal
men
.
it
is
said
,
They
vexed
the
men
upon
the
earth
:
so
indeed
the
faithful
witnesses
of
God
,
they
vex
the
earthly-minded
,
base
men
;
as
Ahab
said
of
Elias
,
Thou
art
he
that
troubleth
Israel
;
he
accounted
him
as
one
that
troubled
Israel
,
when
it
was
himself
that
troubled
Israel
:
these
Ministers
,
they
are
accounted
those
that
marre
all
the
mirth
in
the
world
;
that
a
man
that
is
given
to
pleasures
and
delights
,
he
trembles
at
the
sight
of
them
,
as
men
opposite
to
his
delights
,
and
carnal
course
,
he
cannot
brook
the
very
sight
of
them
:
so
it
is
with
a
carnal
man
.
But
we
may
make
an
Use
hence
to
judge
of
what
spirit
they
are
that
judge
and
think
so
,
they
are
not
true
believers
:
for
there
is
no
man
that
hath
given
his
name
to
Christ
,
and
makes
it
good
by
his
life
that
he
is
a
good
Christian
,
but
he
accounts
the
Ministers
helpers
of
his
joy
.
Those
that
do
not
so
,
are
in
an
ill
course
;
and
which
is
worse
,
they
resolve
to
be
in
an
ill
course
.
Therefore
let
us
make
much
of
the
Ordinances
of
God
,
as
that
which
is
the
joy
of
our
soules
;
not
onely
make
much
of
the
Word
of
God
,
but
of
the
Word
of
God
in
the
ministerial
dispensation
of
it
:
for
oft-times
we
find
that
comfort
by
the
opening
of
the
Word
of
God
,
that
our
own
reading
and
private
endeavours
could
never
help
us
to
,
experience
shewes
that
.
We
see
when
the
Enuch
was
to
be
converted
,
it
was
he
that
read
,
but
Philip
was
sent
to
open
the
Word
to
him
,
and
then
he
went
away
rejoycing
.
And
so
the
poor
Jayler
when
the
Word
was
opened
,
and
applyed
to
him
,
then
he
rejoyced
:
therefore
as
we
intend
our
own
comfort
,
let
us
regard
the
Ministery
.
Many
object
that
that
Naaman
the
Assyrian
did
,
I
can
have
as
much
Object
.
comfort
by
reading
.
Answ.
Private
means
will
not
comfort
,
when
publick
are
neglected
.
I
would
they
were
so
well
occupied
:
but
God
gives
a
curse
to
private
means
,
when
they
are
used
with
neglect
of
the
publick
.
And
joy
comes
from
Gods
Spirit
:
God
will
not
attend
our
pleasure
to
giveus
joy
and
delight
in
what
we
single
out
,
but
in
his
own
course
and
way
.
And
if
Naaman
the
Assyrian
,
that
thought
the
rivers
of
Damascus
were
as
good
as
Jordan
,
and
therefore
he
thought
it
a
fond
thing
to
wash
there
;
if
he
had
not
yielded
to
the
counsel
of
his
servants
,
he
had
gone
a
leper
home
as
he
came
;
but
he
was
wiser
:
So
those
that
cavil
at
the
Ordinance
of
God
,
they
may
live
and
die
Lepers
for
ought
I
know
,
except
with
meeknesse
of
spirit
they
attend
upon
the
Ordinance
.
But
you
will
say
,
Those
that
are
true
Christians
,
and
good
men
,
they
are
oft-times
cast
down
by
the
Ministery
,
and
brought
to
pangs
of
conscience
:
Object
.
therefore
what
joy
can
there
be
?
how
are
they
helpers
of
their
joy
?
If
they
do
so
,
yet
it
is
that
they
might
joy
:
S.
Paul
did
bring
the
Corinthians
Answ.
The
sorrow
caused
by
the
Ministery
,
tends
to
joy
.
here
to
sorrow
,
but
he
brought
them
to
sorrow
that
they
might
joy
;
as
you
have
it
excellently
set
down
,
2.
Cor.
7.
8.
For
though
I
made
you
sorry
with
a
letter
,
I
do
not
repent
,
though
I
did
repent
;
I
was
sorry
that
I
was
forced
to
be
so
bitter
against
you
:
for
I
perceive
that
the
same
Epistle
made
you
sorry
,
though
but
for
a
season
;
now
I
rejoyce
,
not
that
you
were
made
sorry
:
here
is
a
sweet
insinuation
:
but
that
you
were
sorry
to
repentance
,
for
you
were
made
sorry
after
a
godly
manner
,
that
you
might
receive
dammage
by
us
in
nothing
.
So
the
sorow
that
is
wrought
by
the
Ministery
in
the
hearts
of
people
,
it
is
a
sorrow
to
repentance
,
a
sorrow
tending
to
joy
.
We
say
of
April
,
that
the
showers
of
that
Moneth
dispose
the
earth
to
flowers
in
the
next
;
so
tears
and
grief
wrought
in
the
heart
by
the
Ministery
,
they
breed
delight
in
the
soul
:
they
frame
the
soul
to
a
delightful
,
joyful
temper
after
.
And
that
is
part
of
the
scope
of
this
very
text
,
we
are
helpers
of
your
joy
,
and
therefore
if
I
had
not
spared
you
,
but
had
come
in
severity
,
all
had
been
for
joy
:
so
whether
the
Minister
open
comfort
,
or
direction
it
is
for
their
joy
.
If
they
see
them
not
in
a
state
fit
,
then
to
discover
to
them
their
sin
,
and
danger
,
and
to
tell
them
,
that
they
must
be
purged
by
repentance
,
before
they
can
receive
the
Cordial
of
joy
:
but
all
is
for
joy
in
the
end
.
A
Physician
comes
,
and
he
gives
sharp
and
bitter
purges
:
saith
the
Patient
,
Simile
.
I
had
thought
you
had
come
to
make
me
better
,
and
I
am
sicker
now
then
I
was
before
:
but
he
bids
him
be
content
,
all
this
is
for
your
health
,
and
strength
,
and
for
your
joyfulnesse
of
spirit
after
;
you
will
be
the
better
for
it
:
so
in
confidence
of
that
he
drinks
down
many
a
bitter
potion
:
So
it
is
with
those
that
sit
under
the
Ministery
of
God
,
thought
it
be
sharp
,
and
severe
,
and
crosse
their
corruptions
,
yet
it
is
medicinal
physick
for
their
soules
,
and
all
will
end
in
the
health
of
the
soul
,
in
joy
afterwards
.
It
will
be
objected
again
,
The
Word
of
God
,
and
the
dispensation
of
it
,
Object
.
it
is
for
Doctrine
,
to
teach
,
and
to
instruct
,
and
not
especially
to
joy
,
that
should
not
be
the
main
end
:
for
we
see
in
Rom.
14.
Whatsoever
was
written
,
was
written
for
our
learning
:
so
in
1
Cor.
14.
he
that
speakes
,
speaks
to
edification
,
and
exhortation
,
as
well
as
to
comfort
.
It
is
true
;
but
all
teaching
,
and
all
exhortation
,
and
all
reproofe
,
they
Answ.
tend
to
comfort
;
even
Doctrine
it self
tends
to
comfort
.
For
as
it
is
with
divers
kinds
of
food
,
they
have
both
a
cherishing
vertue
in
them
to
strengthen
,
Simile
.
and
a
healing
vertue
to
cure
:
So
it
is
with
the
Word
of
God
,
the
doctrinal
part
of
it
hath
a
comforting
force
.
And
indeed
,
doctrine
is
for
comfort
:
for
what
is
comfort
,
but
a
strengthening
of
the
affections
,
from
Comfort
what
.
some
sound
grounds
of
doctrine
imprinted
upon
the
understanding
,
whereof
it
is
convinced
before
?
The
understanding
is
convinced
throughly
,
before
the
soul
can
be
comforted
throughly
.
Therefore
the
Scripture
tending
to
doctrine
,
(
that
being
one
end
of
it
,
)
tends
likewise
to
comfort
,
because
that
is
the
issue
of
doctrine
:
for
what
is
comfort
,
but
doctrine
applyed
to
a
particular
comfortable
use
?
As
in
Plants
and
Trees
,
what
is
the
fruit
of
the
tree
?
nothing
but
the
juice
of
the
tree
applyed
,
and
digested
into
fruit
:
so
indeed
,
doctrine
is
that
that
runs
through
the
whole
life
of
a
Christian
,
and
the
strength
of
Doctrine
is
in
comfort
.
Comfort
is
nothing
but
doctrine
sweetly
digested
and
applyed
to
the
affections
.
He
will
never
be
a
good
comforter
,
that
doth
not
first
stablish
the
judgment
in
some
grounds
of
doctrine
;
to
shew
whence
the
comfort
flowes
.
So
that
howsoever
there
be
many
things
in
Scripture
that
are
doctrinal
,
yet
in
the
use
of
them
those
doctrinal
Points
tend
to
joy
,
and
comfort
.
As
(
I
said
)
in
meat
there
is
the
same
thing
sometime
that
both
nourisheth
,
and
likewise
refresheth
,
as
a
Cordial
:
So
the
Word
of
God
both
nourisheth
the
understanding
,
and
is
as
a
Cordial
to
refresh
and
comfort
;
and
it
is
a
kind
of
joy
to
the
soul
,
to
have
it
stablished
in
sound
doctrine
;
that
is
the
ground
of
comfort
.
So
that
notwithstanding
any
thing
that
can
be
objected
,
the
end
of
the
Word
of
God
,
especially
in
the
dispensation
of
it
,
is
to
joy
,
and
comfort
.
Which
should
teach
people
to
regard
the
Ministery
in
this
respect
,
that
Use.
To
esteem
the
Ministery
.
it
is
a
helper
of
their
comfort
,
that
they
do
not
grieve
those
that
help
their
comfort
:
for
what
is
the
end
of
a
Minister
,
as
a
Minister
,
but
to
make
others
joy
?
that
both
God
in
heaven
,
and
the
Angels
,
and
Ministers
,
and
all
may
rejoyce
together
in
the
conversion
of
a
Christian.
Now
for
people
to
vex
those
that
by
vertue
of
their
calling
labour
to
help
forward
their
joy
,
is
very
unkind
usage
:
yet
it
was
the
entertainment
that
our
blessed
Lord
and
Master
himself
found
in
the
world
.
And
S.
Paul
himself
saith
,
The
more
I
love
you
,
the
lesse
I
am
loved
of
you
.
And
then
it
should
move
people
to
lay
open
the
case
of
their
soules
to
To
open
the
case
of
our
soules
to
spiritual
Physitians
.
their
spiritual
Physicians
upon
all
good
occasions
.
People
do
so
for
the
Physicians
of
their
bodies
;
they
do
so
in
doubtful
cases
for
their
estates
:
is
all
so
well
in
our
soules
that
we
need
no
help
nor
comfort
?
no
removing
of
objections
that
the
soul
makes
,
no
unloosing
of
the
knots
of
conscience
?
is
all
so
clear
?
or
are
men
in
a
kind
of
numbnesse
,
and
deadnesse
,
and
Atheism
that
they
think
it
is
no
matter
,
that
they
put
all
to
a
venture
,
and
think
all
is
well
?
It
were
better
for
the
souls
of
many
if
they
had
better
acquaintance
with
their
spiritual
Pastors
then
they
have
:
for
their
calling
is
to
help
the
joy
of
the
people
:
and
how
can
they
help
it
except
they
lay
open
their
estates
to
them
upon
good
occasion
?
what
do
they
herein
but
rob
themselves
of
joy
?
they
are
their
own
enemies
.
I
passe
to
the
third
,
They
are
helpers
of
joy
,
and
but
helpers
.
Doctr.
3
▪
Ministers
but
helpers
,
not
the
authours
of
joy
.
They
do
but
utter
and
propound
matter
of
joy
,
grounds
of
joy
from
the
Word
of
God
;
but
it
is
the
Spirit
of
God
that
doth
rejoyce
the
heart
,
The
fruit
of
the
lips
is
peace
,
it
is
true
,
but
it
is
when
the
Spirit
of
God
speaks
peace
to
the
soul
together
with
the
lips
;
God
creates
the
fruit
of
the
lips
to
be
peace
,
saith
Esay
.
The
fruit
of
the
lips
is
peace
,
b●…
God
creates
it
to
be
so
:
so
the
Ministers
are
comforters
,
but
God
saith
,
I
,
even
I
am
thy
comforter
.
We
speak
matters
of
comfort
and
grounds
of
comfort
,
but
God
seals
them
to
the
heart
by
his
holy
Spirit
.
God
is
the
comforter
himself
,
He
is
the
Father
of
comfort
,
and
the
God
of
all
consolation
.
And
the
Spirit
is
called
the
comforter
;
to
shew
unto
us
that
however
in
the
Ordinances
the
materials
of
comfort
be
set
abroach
to
Gods
people
,
yet
notwithstanding
that
that
that
speaks
peace
to
the
heart
,
and
sets
on
those
comforts
to
the
soul
and
conscience
,
it
is
the
Spirit
of
God
,
God
himself
.
So
there
is
the
outward
preaching
,
and
the
spiritual
preaching
;
He
hath
his
chair
in
heaven
that
teacheth
the
heart
,
as
S.
Austin
saith
.
S.
Paul
speaks
,
but
God
opens
the
heart
of
Lydia
:
he
hath
the
Key
to
open
the
heart
.
Therefore
you
have
all
attributed
to
the
Spirit
of
God
.
In
Joh.
16.
I
go
hence
,
but
I
will
send
you
the
comforter
,
the
Holy
Ghost
;
and
what
shall
the
Comforter
do
?
he
shall
convince
the
world
of
sin
,
of
righteousnesse
,
and
judgment
.
Do
not
pretend
therefore
your
own
inability
,
that
you
are
unable
to
comfort
,
or
to
cast
down
,
or
to
seal
unto
people
their
righteousnesse
:
do
you
that
that
is
your
duty
,
propound
grounds
of
direction
,
and
casting
down
,
and
of
righteousnesse
,
and
of
judgment
,
of
holy
life
after
;
and
then
the
Holy
Ghost
shall
go
with
you
;
the
Comforter
shall
do
this
to
the
hearts
of
people
;
the
Holy
Ghost
shall
convince
.
What
is
Paul
?
or
what
is
Apollo
,
but
Ministers
?
Paul
may
plant
,
and
Apollo
may
water
;
but
if
God
give
not
the
increase
,
what
is
all
?
Therefore
Christ
promiseth
his
disciples
,
that
the
Holy
Ghost
should
accompany
their
teaching
.
They
might
have
objected
,
Alas
,
we
shall
teach
the
world
,
that
they
are
Gentiles
,
that
they
are
obstinate
persons
,
hardened
in
superstition
.
Do
not
fear
,
(
saith
he
)
I
will
send
the
Holy
Ghost
,
he
shall
fall
upon
you
,
and
furnish
you
.
Now
when
the
Holy
Ghost
was
in
them
,
and
the
Holy
Ghost
in
their
auditors
too
,
together
with
the
Word
inspired
by
the
Holy
Ghost
;
when
the
Spirit
meetes
in
these
three
,
there
are
wonders
wrought
.
When
the
Spirit
of
God
is
in
the
teacher
,
and
the
Spirit
of
God
in
the
hearers
,
and
the
Spirit
of
God
in
the
Word
;
I
say
,
when
there
is
one
Spirit
in
the
teacher
,
and
in
the
hearers
,
and
in
the
Word
,
there
are
wonders
wrought
of
conversion
,
and
comfort
.
It
is
the
Spirit
that
must
do
all
,
we
are
nothing
but
Ministers
:
Let
a
man
conceive
of
us
as
Ministers
,
and
dispensers
of
the
Gospel
.
Ministers
of
comfort
we
are
,
and
but
Ministers
;
just
so
we
are
helpers
of
your
joy
,
but
we
are
but
helpers
.
Those
that
account
us
not
helpers
of
joy
,
know
not
our
calling
:
and
those
that
account
us
more
,
that
we
are
able
to
comfort
people
by
the
Word
,
they
turn
the
preaching
of
the
Word
to
magick
,
to
a
charm
.
We
can
speak
the
Word
:
but
God
must
speak
to
the
heart
at
the
same
time
.
As
it
is
with
Physical
water
;
there
is
the
water
,
and
there
are
many
strong
Simile
.
things
in
it
:
What
?
doth
the
water
cure
,
or
purge
?
it
is
a
dead
thing
,
it
hath
no
efficatious
quality
,
but
to
cool
,
&c.
Whence
comes
the
efficacy
?
There
are
some
cool
herbs
,
some
strong
things
in
it
,
and
then
it
doth
wonders
:
So
what
is
the
infusion
of
the
Word
but
water
,
but
aqua
vitae
,
water
of
life
,
the
dew
of
heaven
,
Rosa
solis
?
whence
is
it
so
?
as
water
?
no
,
but
there
is
a
Divine
influence
and
vigour
in
it
,
that
refresheth
,
and
quickeneth
the
soul.
It
doth
not
do
it
of
it self
,
but
it
hath
a
Divine
influence
of
the
Spirit
.
So
we
see
,
though
Minist●…s
be
helpers
of
joy
,
they
are
but
helpers
;
they
Gods
Spirit
only
specks
comfort
.
are
but
the
conduits
that
convey
that
that
comes
from
the
Spirit
of
God
,
they
are
instruments
of
the
Spirit
.
1.
He
only
knowes
our
hearts
.
You
see
it
clear
then
,
that
God
only
speaks
comfort
:
because
the
Spirit
of
God
only
knowes
our
spirits
throughly
.
The
spirit
of
God
can
only
comfort
,
because
he
knowes
all
the
discomforts
of
our
hearts
,
he
knowes
all
our
griefs
,
all
the
corners
of
our
hearts
;
that
the
Minister
cannot
do
.
The
Minister
may
speak
general
comforts
:
but
the
Spirit
of
God
knowes
all
the
windings
,
and
turnings
of
the
heart
,
and
all
the
disconsolate
pangs
of
the
heart
and
soul
;
every
little
pang
,
and
grief
the
Spirit
of
God
knowes
it
.
Therefore
the
Spirit
of
God
is
the
Comforter
:
he
strikes
the
nail
,
and
seales
the
comfort
to
the
soul
we
are
but
helpers
.
Then
again
,
the
Spirit
of
God
must
do
it
,
because
the
soul
must
be
set
down
with
that
that
is
stronger
then
it self
:
it
must
be
so
convinced
and
2.
He
only
can
set
down
the
soul.
set
down
,
that
it
must
have
more
to
say
against
the
griefe
or
temptation
,
then
can
be
alledged
by
the
Devil
himself
.
The
soul
before
it
be
comforted
,
it
must
be
quieted
and
stilled
.
Now
who
is
above
the
soul
,
and
Satan
that
tempts
the
soul
?
Let
Satan
be
let
loose
to
tempt
the
soul
,
and
the
soul
hath
a
hell
in
it self
,
if
God
let
it
alone
,
who
is
above
those
unspeakable
torments
of
coascience
,
if
they
be
not
allayed
by
the
Spirit
of
God
.
Who
is
above
the
soul
but
the
Spirit
of
God
?
will
the
soul
allay
it self
?
no
,
it
will
never
.
Therefore
the
Spirit
of
God
that
is
stronger
,
and
wiser
then
the
soul
,
and
is
the
Spirit
of
light
and
strength
,
it
must
set
down
,
and
quiet
,
and
calm
the
soul
,
that
it
hath
nothing
to
say
against
the
comfort
it
brings
,
but
quiets
it self
,
and
saith
,
I
must
rest
,
I
must
see
this
is
from
heaven
,
I
am
quiet
.
This
the
Spirit
doth
.
Therefore
make
this
Use
of
it
,
that
in
all
our
endeavours
to
procure
peace
to
our
consciences
,
and
spiritual
balm
to
the
wounds
of
our
soules
,
let
us
Use
To
look
for
comfort
from
the
Spirit
by
the
means
.
go
to
this
heavenly
Physician
:
not
depend
over-much
upon
the
Ministery
,
or
reading
,
or
any
outward
task
:
but
in
the
use
of
all
things
lift
up
our
hearts
to
God
,
that
he
would
comfort
us
by
his
Spirit
,
that
he
would
send
the
Comforter
into
our
soules
.
Though
the
disciples
had
comfort
upon
comfort
by
Christ
;
yet
till
the
Comforter
,
came
whose
office
it
was
to
do
it
,
to
seal
his
Word
to
their
soules
,
alas
,
they
were
dead-hearted
people
:
but
after
the
resurrection
,
when
the
Comforter
came
,
and
refreshed
their
memories
,
and
convinced
their
understandigs
,
then
they
could
remember
all
the
sweet
comforts
that
our
blessed
Saviour
had
taught
them
before
.
So
it
is
with
us
,
we
hear
many
sweet
comforts
day
after
day
,
out
of
Gods
book
,
comforts
against
sin
,
comforts
against
trouble
,
outward
,
and
inward
,
and
all
:
but
till
the
Comforter
come
,
till
God
send
his
holy
Spirit
,
we
shall
not
make
use
of
them
.
Therefore
let
us
labour
to
have
more
communion
with
God
before
we
come
to
hear
the
Word
;
and
after
we
have
heard
it
,
let
us
have
communion
with
God
again
,
that
he
would
seal
whatsoever
is
spoken
to
our
soules
,
and
make
it
effectual
to
us
.
Therefore
we
must
learn
to
give
the
just
due
to
the
Ordinance
of
God
,
and
not
to
idolize
it
:
to
make
it
the
means
of
comfort
,
not
to
make
it
the
Not
to
idolize
the
Ordinances
.
chief
Comforter
,
but
the
Spirit
of
God
by
it
.
What
is
Paul
,
or
Apollo
?
what
are
we
but
Ministers
of
faith
?
and
by
consequent
Ministers
,
and
helpers
of
comfort
,
but
not
the
authors
of
comfort
.
Oh
,
if
I
had
such
and
such
here
,
I
should
do
well
,
I
should
be
so
and
so
.
Alas
,
all
is
to
no
purpose
,
unlesse
thou
hast
the
Holy
Ghost
,
the
Spirit
of
God
;
that
can
help
by
weak
means
.
Therefore
we
must
not
tie
comfort
,
and
joy
to
this
or
that
means
:
but
in
all
means
look
to
the
ground
of
comfort
,
and
the
spring
of
all
,
the
Holy
Ghost
.
The
reason
why
men
do
nor
profit
more
,
that
they
are
not
more
cheared
,
and
lift
up
with
the
Ministery
of
the
Word
,
(
which
is
a
Word
of
reconciliation
,
and
of
joy
,
and
comfort
)
it
is
because
they
are
more
careful
in
the
use
of
means
then
in
going
to
God
for
his
Spirit
to
blesse
the
means
.
Now
these
must
go
together
;
a
care
of
using
the
means
,
and
a
care
to
pray
to
him
that
he
would
give
us
wisdome
,
and
strength
,
and
blessed
successe
in
the
use
of
all
means
.
Then
if
we
would
joyn
religiously
,
and
conscionably
these
two
together
,
the
use
of
all
means
conscionably
,
and
in
the
use
of
all
to
lift
up
our
hearts
to
God
,
to
blesse
them
;
we
should
find
a
wondrous
successe
upon
the
Ministery
,
and
all
other
good
means
likewise
.
So
much
for
that
.
I
go
on
to
the
last
clause
of
the
Chapter
.
For
by
faith
ye
stand
.
Why
doth
the
Apostle
vary
the
word
,
we
have
not
dominion
over
your
faith
,
but
are
helpers
of
your
joy
,
whereas
the
consequence
it
seems
might
run
thus
,
we
do
not
domineer
over
your
faith
,
but
are
helpers
of
your
faith
:
he
puts
joy
instead
of
faith
;
and
afterward
he
brings
in
faith
again
,
for
by
faith
ye
stand
?
This
is
one
main
reason
;
because
joy
riseth
from
faith
,
therefore
he
why
S.
Paul
varies
the
phrase
.
names
it
in
stead
of
faith
:
for
the
Holy
Ghost
is
not
curious
of
words
,
but
when
the
same
Spirit
wroks
both
,
he
names
that
which
he
thinks
will
fittest
suit
the
purpose
.
Faith
breeds
joy
.
Observ.
Faith
breeds
joy
.
How
is
that
?
Because
faith
first
of
all
doth
shew
to
us
the
freedome
from
that
that
is
the
cause
of
all
discomfort
whatsoever
:
it
takes
away
all
that
may
discourage
.
1
Faith
takes
away
all
that
may
discourage
.
For
it
takes
away
the
fear
of
damnation
for
our
sins
;
it
shewes
our
reconciliation
in
Jesus
Christ
.
Faith
shewes
liberty
,
and
deliverance
;
and
so
discovering
deliverance
by
a
Mediator
,
it
works
joy
.
Is
not
a
prisoner
joyful
when
he
is
set
at
liberty
?
2.
It
shewes
Gods
love
in
Christ
.
Then
likewise
faith
discovers
to
us
the
face
of
God
shining
to
us
in
Jesus
Christ
:
it
shewes
not
only
deliverance
,
but
favour
.
It
shewes
us
the
ground
of
all
;
the
righteousnesse
,
and
obedience
of
our
Saviour
,
whereby
we
are
delivered
,
and
brought
into
favour
.
Now
from
this
comes
peace
:
from
the
knowledge
of
our
deliverance
,
and
acceptance
with
God
,
founded
upon
the
obedience
of
God-man
,
a
Saviour
,
there
comes
in
peace
,
and
peace
breeds
joy
:
because
faith
discovers
all
these
,
the
ground
of
reconciliation
with
God
in
Jesus
Christ
,
and
thereupon
peace
:
therefore
it
causeth
joy
.
For
this
is
the
pedigree
,
and
descent
of
joy
;
as
the
Apostle
hath
it
,
Rom.
14.
The
Kingdome
of
God
is
in
righteousnesse
,
and
peace
,
and
joy
.
There
must
Pedigree
of
joy
.
be
righteousnesse
first
of
a
Mediatur
,
to
satisfie
the
wrath
of
God
and
procure
his
favour
:
From
righteousnesse
comes
peace
,
peace
with
God
,
peace
of
conscience
:
From
peace
comes
joy
:
there
is
no
joy
without
peace
;
no
peace
without
righteousnesse
.
And
this
whole
pedigree
of
joy
(
as
it
were
)
is
excellently
set
down
,
Rom.
5.
Being
justified
by
faith
,
we
have
peace
with
God
through
Jesus
Christ
our
Lord
;
and
have
accesse
to
the
throne
of
grace
,
by
which
grace
we
stand
;
and
not
only
so
,
but
rejoyce
.
So
there
is
justification
by
the
righteousnesse
of
Christ
:
and
thereupon
peace
with
God
;
and
from
peace
boldnesse
,
and
accesse
to
God
;
and
thereupon
joy
.
So
we
see
how
faith
brings
in
joy
:
because
it
shewes
the
spring
of
joy
whence
it
comes
,
it
shewes
peace
;
and
peace
riseth
from
reconciliation
;
and
reconciliation
from
righteousnesse
of
Christ
Mediator
:
whereupon
we
are
delivered
from
all
that
we
may
fear
,
and
set
in
a
state
of
true
joy
,
God
being
our
friend
.
When
God
is
reconciled
,
all
is
reconciled
,
all
is
ours
,
have
we
not
cause
of
joy
then
?
Therefore
the
Apostle
saith
,
Rom.
15.
The
God
of
peace
fill
you
full
of
joy
in
believing
:
shewing
,
that
faith
is
the
cause
of
all
spiritual
joy
.
And
the
same
you
have
in
1
Pet.
1.
8.
In
whom
ye
rejoyced
after
ye
believed
,
with
joy
unspeakable
and
glorious
.
In
whom
after
ye
believed
,
that
is
,
in
Christ
,
you
rejoyced
with
joy
unspeakable
and
glorious
.
And
therefore
you
see
the
Apostle
might
well
substitute
joy
in
stead
of
faith
,
because
it
springs
,
and
riseth
from
faith
in
Jesus
Christ
the
Mediatour
.
Hereupon
we
may
come
to
make
this
Use
of
tryal
,
how
we
may
know
Use.
To
try
if
our
joy
be
good
.
whether
our
joy
be
good
,
or
no.
Among
many
other
evidences
,
this
is
one
,
that
spiritual
joy
is
good
,
if
it
spring
from
the
Word
of
faith
.
If
it
1.
If
it
spring
from
the
Word
.
spring
from
the
Ordinance
of
God
unfolded
in
the
Word
,
shewing
us
the
ground
of
believing
.
For
he
that
truly
joyes
,
can
shew
the
ground
of
his
joy
.
Herein
joy
differs
from
presumption
,
from
presumptuous
swelling
conceits
:
true
joy
that
is
not
the
joy
of
an
hypocrite
,
it
doth
shew
from
whence
it
comes
,
it
riseth
from
grounds
out
of
divine
truth
.
Then
again
,
this
joy
doth
more
immediately
spring
from
faith
in
the
2.
It
springs
from
faith
.
Word
,
from
assurance
that
God
is
ours
,
and
that
Christ
is
ours
;
that
God
is
at
peace
with
us
,
and
that
we
are
at
peace
with
him
;
it
ariseth
from
peace
,
that
is
wrought
by
faith
.
Then
again
,
this
joy
,
if
it
be
sound
,
it
is
such
a
joy
as
S.
Peter
saith
is
an
unspeakable
and
glorious
joy
;
joy
arising
from
the
Word
of
God
,
and
3.
It
is
above
discouragements
or
allurements
.
from
faith
;
and
peace
,
it
is
above
discouragement
:
because
we
have
in
the
Word
of
God
matter
of
joy
,
above
all
discouragements
,
and
all
allurements
whatsoever
.
It
is
a
joy
above
the
joy
of
riches
,
or
pleasures
,
or
profits
;
why
?
because
the
Word
shewes
matter
of
joy
above
all
these
.
The
Prophet
David
rejoyced
in
the
Word
of
God
above
Gold
,
and
Silver
,
as
one
that
had
gotten
great
spoyles
;
you
see
how
oft
he
repeats
it
,
Psal.
119.
It
was
sweeter
to
him
then
the
honey
,
and
the
honey-comb
,
Psal.
19.
It
put
his
soul
out
of
taste
with
all
other
things
.
This
joy
of
the
Spirit
it
puts
such
a
relish
in
the
soul
,
that
it
makes
it
undervalue
all
other
things
whatsoever
:
the
price
of
other
things
falls
down
,
when
a
man
joyes
in
the
Holy
Ghost
:
because
it
ariseth
from
the
grounds
of
faith
,
from
peace
,
and
righteousnesse
.
And
likewise
,
if
it
look
forward
,
from
the
hope
of
life
everlasting
,
and
the
favour
of
God
,
the
ground
of
all
:
It
riseth
from
things
that
are
above
all
other
contentments
,
The
loving
kindnesse
of
the
Lord
(
that
faith
apprehends
,
that
is
the
ground
of
joy
,
)
it
is
above
life
it self
.
Now
life
is
the
sweetest
thing
upon
earth
:
but
the
loving
kindnesse
of
God
is
better
then
that
.
Therefore
those
that
lose
their
soules
in
base
contentments
,
and
joy
in
the
dirty
things
of
this
life
,
(
that
are
not
fit
for
the
soul
to
fasten
on
,
to
place
contentment
in
:
but
are
only
to
be
used
,
as
those
that
take
a
journey
to
refresh
them
;
but
)
those
that
are
swallowed
up
in
these
things
,
they
know
not
what
spiritual
joy
is
,
that
ariseth
from
the
Word
of
God
,
from
divine
truth
,
that
ariseth
from
faith
:
for
if
they
did
,
this
joy
would
raise
them
higher
,
above
all
earthly
contentments
whatsoever
.
Then
again
,
where
this
joy
is
,
this
spiritual
enlargement
of
soul
which
is
4.
It
is
with
humility
.
called
joy
,
it
is
from
true
grounds
,
it
is
with
humility
:
For
the
same
Word
that
discovers
matter
of
joy
,
discovers
matter
of
humility
,
and
grief
in
our selves
,
by
reason
of
the
remainders
of
sin
,
and
of
our
own
deservings
.
So
true
joy
it
is
a
tempered
and
qualified
joy
;
it
is
not
joyned
with
pride
,
and
swelling
:
because
it
riseth
from
those
grounds
that
teach
us
what
we
are
in
our selves
:
alas
,
such
that
we
need
not
be
proud
in
our selves
,
but
if
we
will
glory
,
we
must
glory
in
God
.
Well
,
it
is
not
that
that
I
mean
principally
to
stand
on
,
but
only
I
speak
of
it
,
because
it
is
placed
here
for
faith
,
as
it
springs
from
faith
:
we
are
helpers
of
your
joy
.
To
hasten
then
to
that
that
followes
.
For
by
faith
ye
stand
.
This
principally
depends
upon
the
first
words
,
We
have
not
dominion
over
your
faith
,
because
faith
is
such
a
grace
as
you
stand
by
in
all
conditions
:
Now
what
you
stand
by
,
must
be
firm
,
it
must
be
on
a
good
bottome
:
and
what
is
firm
,
must
not
be
humane
,
but
divine
;
therefore
we
have
no
dominion
over
your
faith
,
for
by
faith
ye
stand
.
Standing
is
a
military
word
:
by
faith
ye
stand
,
that
is
,
first
of
all
faith
gives
a
standing
,
a
certain
standing
,
before
any
conflict
;
it
gives
a
standing
Standing
,
what
meant
by
it
.
in
Christianity
;
it
sets
the
soul
in
a
frame
,
in
a
standing
.
Nay
,
faith
helps
us
,
we
stand
by
faith
:
not
only
in
a
frame
of
Christianity
,
and
furnished
with
spiritual
strength
;
but
then
we
are
fit
to
encounter
opposition
,
by
faith
we
stand
to
it
,
and
stand
against
all
opposition
:
we
stand
,
and
stand
to
it
by
faith
.
And
standing
likewise
implies
continuance
in
managing
Christianity
,
and
opposing
all
enemies
whatsoever
:
by
faith
we
stand
,
and
continue
standing
;
we
hold
out
in
all
opposition
.
Standing
likewise
in
the
next
place
implies
a
kind
of
safety
,
together
with
victory
at
length
.
By
faith
ye
stand
:
you
stand
so
,
as
you
are
not
wounded
to
death
;
you
stand
so
as
you
are
kept
safe
,
especially
from
mortal
wounds
;
and
altogether
safe
,
so
far
as
you
use
faith
as
a
shield
,
till
you
have
got
perfect
victory
,
and
faith
end
in
triumph
.
So
faith
is
that
grace
whereby
we
stand
,
whereby
we
are
in
a
frame
of
Religion
fit
to
stand
;
and
whereby
we
so
standiug
,
encouter
oppositions
,
and
continue
so
encountering
,
and
preserve
our selves
safe
,
till
victory
be
obtained
:
this
is
the
full
expression
,
and
comprehension
of
the
word
,
By
faith
ye
stand
.
Now
why
is
it
by
faith
that
we
have
this
standing
?
Quest.
Because
faith
it
is
that
grace
(
in
the
new
Covenant
)
that
makes
the
soul
Answ.
Why
our
standing
is
by
faith
.
go
out
of
it self
;
it
empties
the
soul
of
all
things
in
it self
,
and
goes
out
to
somewhat
else
,
whereupon
it
stands
.
For
in
the
new
Covenant
since
Adams
fall
,
all
our
strength
is
in
the
second
Adam
,
our
head
;
we
fetch
it
there
.
And
faith
is
the
hand
of
the
soul.
Now
because
faith
in
the
new
Covenant
is
an
emptying
grace
,
and
likewise
because
as
it
is
a
grace
that
empties
the
soul
,
so
it
fastens
upon
another
thing
,
whereupon
it
relies
:
for
faith
is
an
uniting
grace
as
well
as
an
emptying
grace
:
now
faith
emptying
,
and
uniting
,
so
it
makes
us
stand
.
And
likewise
faith
as
it
drawes
,
it
hath
a
drawing
vertue
,
an
attractive
force
:
it
is
a
radical
grace
:
it
is
like
a
root
,
when
it
knits
to
Christ
,
it
sucks
out
,
and
drawes
vertue
from
him
:
every
touch
of
faith
drawes
spiritual
strength
,
and
vertue
,
so
it
causeth
us
to
stand
by
the
attractive
vertue
it
hath
.
And
then
it
is
the
force
of
faith
likewise
to
make
things
present
.
For
therein
it
differs
from
hope
,
hope
looks
upon
things
as
absent
;
now
the
things
that
hope
looks
on
as
things
remote
and
distant
in
time
,
and
place
,
faith
makes
them
present
:
therefore
it
is
said
to
be
the
evidence
of
things
not
seen
.
Now
that
that
makes
the
soul
to
be
strong
,
and
able
to
stand
,
it
must
be
somewhat
present
:
however
the
full
possession
of
things
be
reserved
,
not
for
faith
,
but
for
vision
,
for
comprehenders
in
heaven
,
where
faith
ends
and
determines
:
yet
notwithstanding
,
faith
drawes
so
much
for
the
present
:
it
sets
things
to
come
so
far
present
with
such
evidence
,
and
force
as
it
upholds
the
soul
,
and
makes
it
stand
.
It
is
the
evidence
of
things
not
seen
.
And
thereupon
it
hath
a
kind
of
omnipotent
power
to
make
things
that
are
not
,
to
be
.
Heaven
,
and
glory
,
and
happinesse
they
are
not
for
the
pesent
:
but
faith
looking
on
them
in
the
authority
of
God
,
and
the
divine
promises
,
faith
makes
them
present
by
a
kind
of
almighty
power
that
it
hath
,
laying
hold
on
an
almighty
power
:
and
hereupon
it
upholds
the
soul
,
it
is
the
prop
,
and
stay
of
the
soul
as
in
Heb.
11.
it
signifies
to
stay
up
,
to
hold
up
as
a
pillar
;
even
from
this
vertue
it
hath
to
make
things
to
come
present
.
You
see
then
what
it
is
to
stand
,
and
how
faith
is
fitted
for
this
purpose
:
because
,
as
I
said
,
it
is
the
grace
of
the
new
Covenant
,
emptying
us
,
and
drawing
us
to
Christ
from
whom
we
draw
all
vertue
:
and
because
it
makes
things
to
come
as
present
.
By
faith
wr
are
set
in
a
right
frame
,
and
condition
again
,
as
by
want
of
faith
we
fell
.
The
same
grace
must
set
us
right
,
for
want
of
which
we
fell
.
How
came
we
to
fall
at
the
first
?
You
know
Adam
hearkened
to
his
wife
Eve
,
and
she
hearkened
to
the
Serpent
:
they
trusted
not
in
God
;
they
began
to
stagger
at
the
promises
,
to
stagger
at
the
Word
of
God
:
Satan
robbed
them
of
the
Word
.
He
observes
,
and
continues
the
same
Art
still
,
to
take
the
Word
from
us
,
and
to
cause
us
to
stagger
and
doubt
whether
it
be
true
or
no.
He
comes
between
us
,
and
our
rock
the
Word
of
God
:
So
Adam
fell
.
Now
we
must
be
restored
by
the
contrary
to
that
we
fell
:
we
fell
by
unbelief
,
and
distrust
,
by
calling
Gods
truth
in
question
,
we
must
learn
to
stand
again
by
the
contrary
grace
,
by
faith
:
Thus
you
see
the
termes
something
unfolded
.
By
faith
ye
stand
.
To
clear
it
a
little
further
.
There
be
four
degrees
of
a
slent
that
the
soul
Four
degrees
of
assent
.
hath
to
any
thing
.
The
first
is
a
slight
assent
that
we
call
opinion
,
that
is
with
some
fear
1.
Opinion
.
that
it
may
be
otherwise
;
that
is
a
weak
,
a
pendulous
assent
.
It
is
a
wavering
assent
,
it
yields
not
a
certain
assent
.
Opinion
is
a
weak
thing
:
it
may
be
so
:
I
,
but
it
may
not
be
so
:
it
is
with
a
fear
of
the
contrary
.
The
second
degree
of
assent
is
that
that
hath
a
better
ground
,
that
is
the
2.
Knowledge
.
assent
to
grounds
of
reason
:
a
man
hath
reason
to
yield
,
and
assent
to
,
and
those
reasons
satisfy
the
soul
,
and
rest
the
soul
something
,
thereafter
as
the
strength
of
them
is
.
And
that
assent
we
call
knowledge
,
science
;
this
is
founded
upon
grounds
of
reason
.
There
is
a
third
kind
of
assent
,
and
yielding
that
the
soul
hath
,
that
we
call
3.
Believing
.
believing
,
which
is
meerly
upon
the
credit
of
him
that
speakes
,
though
we
know
no
reason
why
the
thing
should
be
so
:
but
only
the
person
it
may
be
is
a
person
of
credit
,
and
wisdome
,
and
knowledge
;
and
thereafter
as
we
conceive
well
of
him
,
thereafter
we
fasten
our
faith
and
assent
to
his
authority
:
so
that
assent
to
the
authority
of
the
speaker
,
we
call
beliefe
.
The
fourth
degree
of
assent
is
,
when
we
do
not
only
assent
to
the
thing
4.
Experience
.
because
we
have
reason
so
to
do
,
and
arguments
,
or
because
we
have
some
man
to
confirm
it
by
authority
;
but
because
we
feel
it
to
be
so
by
experience
,
and
by
taste
.
As
a
man
assents
that
fire
is
hot
,
and
that
sweet
things
are
so
,
not
from
reason
altogether
,
or
from
the
speech
or
rehearsing
of
another
man
,
but
because
he
feeles
it
so
indeed
,
he
assents
to
it
from
experience
.
Now
you
will
say
,
How
come
we
then
to
stand
by
faith
?
As
faith
especially
relies
upon
the
authority
of
God
,
upon
Gods
Word
,
How
we
stand
by
faith
.
so
we
stand
by
faith
,
because
it
assents
to
an
authority
.
But
Gods
Word
gives
reasons
too
:
therefore
faith
assents
to
the
authority
of
Gods
Word
first
;
and
then
we
see
divine
reason
enough
too
,
when
we
once
believe
God
.
And
then
experience
in
Divine
things
too
;
after
we
,
believe
there
is
an
incredible
sweetnesse
in
divine
things
:
there
is
a
knowledge
with
a
particular
taste
.
There
is
never
a
Divine
truth
but
it
hath
an
evidence
in
it
,
when
a
man
believes
it
once
,
that
a
man
may
say
,
I
know
whom
I
have
believed
,
from
experience
;
let
the
speakers
of
the
things
be
what
they
will
,
let
them
apostatize
from
that
that
they
have
spoken
:
after
a
man
believes
,
he
will
see
the
things
themselves
have
Divine
reason
in
them
,
as
well
as
Divine
authority
stablishing
of
them
.
Some
Divine
truths
are
altogether
upon
Divine
authority
;
we
see
no
other
reason
,
but
that
God
hath
said
it
:
but
some
truths
are
both
credible
,
and
intelligible
.
Credible
,
because
God
hath
said
it
,
and
there
is
reason
to
prove
it
:
as
a
man
may
prove
by
Divine
reason
,
that
all
shall
work
for
the
best
;
why
?
The
Apostle
faith
,
We
love
God
,
and
God
hath
called
us
according
to
his
purpose
:
therefore
all
things
shall
work
for
them
that
God
hath
called
,
to
them
that
answer
his
Divine
call
.
There
is
both
reason
and
comfort
:
so
it
is
credible
as
it
hath
divine
truth
,
and
intelligible
as
it
hath
comfort
.
There
are
homogeneal
reasons
with
divine
authority
.
God
doth
not
only
presse
us
with
authority
,
but
he
gives
us
reasons
.
Besides
this
,
there
is
experience
:
for
the
doctrine
of
divine
providence
,
and
of
the
corruption
of
nature
,
and
the
doctrine
of
comfort
in
the
Mediatour
Christ
altogether
.
The
doctrine
of
faith
,
the
doctrine
of
the
issue
of
all
troubles
for
good
,
we
find
these
by
experience
;
however
the
teacher
that
teach●…h
them
perhaps
may
have
no
sense
of
them
himself
,
let
him
apostatize
,
and
do
what
he
will
:
our
faith
stands
upon
them
,
partly
because
God
saith
so
,
that
is
the
chief
;
and
because
there
is
reason
for
them
;
and
because
we
find
it
so
by
experience
:
in
many
divine
things
,
these
three
,
both
reason
,
authority
,
and
experience
concur
in
faith
.
But
to
come
a
L●…de
further
.
What
doth
faith
it self
stand
most
on
by
which
we
stand
?
that
which
Quest.
we
stand
o●…
,
must
stand
it self
.
Let
us
examine
a
little
what
faith
it self
stands
on
by
which
we
stand
.
I
shewed
you
before
partly
,
by
Divine
authority
and
experience
,
which
Answ.
What
faith
it self
stands
on
:
gives
some
light
to
it
;
but
we
will
follow
it
a
little
further
:
That
faith
by
which
we
stand
,
must
stand
it self
:
therefore
it
cannot
be
opinion
,
it
must
be
faith
.
It
must
not
be
bare
science
neither
,
it
must
be
science
that
hath
faith
;
faith
must
come
in
.
Now
faith
looks
to
Divine
revelation
especially
,
it
looks
to
truth
revealed
from
God
:
now
faith
looking
to
the
Word
of
God
,
it
builds
,
and
pitcheth
,
and
bottoms
it self
upon
Divine
truth
,
Divine
authority
,
Divine
revelation
,
which
we
call
the
first
truth
,
the
first
verity
.
And
not
only
so
,
but
faith
that
it
may
stand
the
better
,
hath
together
with
the
Word
of
God
,
the
seales
:
for
God
hath
added
Sacraments
as
Seales
to
the
Word
,
that
helps
the
Word
:
(
to
us
at
least
)
Gods
Word
is
true
enough
of
it self
in
regard
of
him
:
but
he
condescends
to
us
,
and
therefore
that
faith
may
stand
the
better
,
that
we
may
build
upon
his
Word
,
there
are
his
Sacraments
:
there
are
seales
together
with
his
Word
,
and
his
oath
too
.
Again
,
that
his
Word
may
be
the
better
foundation
for
faith
,
it
is
conceived
under
the
manner
of
a
Covenant
,
the
Evangelical
part
of
it
:
the
Covenant
of
Grace
,
wherein
God
in
Christ
promiseth
to
forgive
our
sins
,
to
accept
us
to
life
everlasting
,
if
we
believe
in
Christ
:
It
is
a
gracious
Covenant
.
God
condescends
to
make
a
Covenant
that
faith
may
stand
;
shall
not
I
believe
him
that
hath
made
a
Covenant
,
and
bound
himself
by
Covenant
that
he
will
do
so
?
Nay
,
in
the
Covenant
of
grace
,
faith
layes
hold
upon
this
,
that
he
will
fulfill
,
and
perform
both
conditions
himself
,
both
his
part
,
and
our
part
.
For
the
same
truths
that
are
a
Covenant
,
are
a
Testament
too
in
the
Gospel
.
A
Testament
bequeathes
things
without
a
covenant
,
and
therein
it
differs
from
a
covenant
.
A
Testament
is
,
I
bequeath
,
and
give
this
:
Now
whatsoever
Christ
in
the
Covenant
requires
,
because
that
in
the
Gospel
he
makes
good
the
Covenant
as
a
Testament
;
If
we
believe
,
and
repent
:
Now
he
hath
promised
to
give
repentance
,
and
belief
in
the
Covenant
of
grace
to
all
that
attend
upon
the
meanes
,
and
expect
the
performance
of
the
Covenant
from
him
.
For
we
can
no
more
perform
the
conditions
of
the
Covenant
of
grace
of
our selves
,
then
the
Covenant
of
the
Law
.
Nature
cannot
do
it
,
because
it
must
be
done
by
the
Spirit
altogether
.
Now
here
is
a
foundation
for
faith
to
stand
on
:
God
so
farre
condescends
,
as
he
gives
his
Word
,
and
his
Seal
,
and
his
Oath
with
his
Word
,
to
convey
that
Word
by
way
of
a
Covenant
,
and
to
make
that
Covenant
a
Testament
and
Will
to
us
,
that
he
will
do
this
,
and
to
seal
that
Will
with
his
own
blood
:
for
a
Testament
is
of
no
force
,
till
the
Testatour
be
dead
,
his
own
blood
hath
sealed
the
Testament
:
you
see
here
what
ground
there
is
for
faith
to
stand
upon
.
Then
again
,
the
sweet
relation
that
God
hath
taken
upon
him
in
Christ
,
God
our
Father
.
he
is
our
Father
,
faith
builds
not
on
naked
God
,
divested
of
his
sweet
relations
;
(
for
then
he
is
a
consuming
fire
)
but
upon
God
a
Father
in
Christ
:
what
a
sweet
thing
is
it
to
consider
God
a
Father
?
In
Christ
the
nature
of
God
is
Fatherly
to
us
,
and
our
nature
is
sweet
to
him
:
We
are
sonnes
in
Christ
,
his
nature
is
sweet
to
us
,
and
ours
to
him
;
he
will
surely
perform
his
relations
:
For
in
Christ
he
is
a
Father
,
not
in
creation
onely
,
but
in
the
Covenant
of
grace
.
Faith
relies
upon
the
Word
of
God
,
upon
the
Covenant
,
and
Testament
,
and
upon
God
himself
,
altered
and
changed
in
the
Covenant
of
Grace
to
be
a
sweet
Father
.
But
what
is
a
further
ground
of
this
?
The
nature
of
God
himself
who
The
nature
of
God
.
is
a
Father
:
for
if
God
himself
were
not
cloathed
with
properties
that
might
satisfie
faith
,
and
satisfie
the
soul
fully
,
though
he
were
a
Father
,
it
were
not
a
sufficient
ground
for
faith
.
But
now
who
hath
taken
the
relation
of
a
father
upon
him
?
God
,
who
is
infinitely
good
,
infinitely
merciful
above
all
our
sins
:
it
must
be
infinite
mercy
,
faith
would
not
have
footing
else
.
For
the
soul
will
so
upbraid
in
the
sense
of
sin
,
that
if
God
were
not
a
Father
,
and
a
Father
infinite
in
mercy
,
nothing
but
infinite
mercy
will
satisfie
the
soul
when
conscience
is
awaked
,
and
infinite
power
to
subdue
all
enemies
,
and
infinite
wisdome
to
go
beyond
the
reach
and
subtilty
of
all
the
Devils
in
hell
.
God
is
such
a
Father
,
as
in
his
Nature
is
of
infinite
mercy
,
and
wisdome
,
and
power
:
here
is
a
foundation
for
faith
to
lay
hold
upon
indeed
;
to
have
a
Father
,
and
such
a
Father
that
is
Jehovah
:
there
we
must
rest
in
his
essence
,
he
is
Jehovah
,
I
am
,
he
is
eternal
and
immutable
,
an
eternal
being
of
himself
,
and
he
gives
being
to
all
;
and
all
things
have
their
dependance
upon
him
.
The
Devils
in
hell
,
and
wicked
men
,
he
can
quell
them
all
,
and
substract
their
being
,
and
turn
them
to
their
first
nothing
from
whence
they
came
.
You
see
if
we
resolve
all
to
Jehovah
,
I
am
,
to
the
eternity
of
God
;
and
then
to
his
nature
,
cloathed
with
power
,
and
wisdome
,
and
mercy
:
and
then
to
his
relation
of
a
Father
,
and
then
how
he
condescends
to
convey
himself
sweetly
by
way
of
Covenant
,
and
Testament
.
I
beseech
you
,
is
not
here
a
foundation
for
faith
to
build
upon
in
the
Word
of
God
,
when
God
hath
thus
opened
himself
to
us
?
You
see
what
this
standing
is
.
And
how
by
faith
we
stand
,
and
what
faith
stands
on
,
and
may
well
stand
on
.
To
come
to
some
Observations
then
.
First
of
all
,
Observe
hence
,
That
The
foundation
of
faith
must
be
out
of
a
mans
self
.
Observ.
The
foundation
of
faith
out
of
us
.
That
bottom
that
a
man
must
lay
his
soul
upon
,
must
be
out
of
himself
,
it
must
be
Divine
,
it
must
be
God
.
For
the
soul
rests
not
till
it
come
to
God
;
and
if
the
Word
were
not
Gods
Word
,
it
would
not
rest
on
that
.
God
must
open
himself
by
his
Word
.
It
must
be
Divine
revelation
that
the
soul
must
stand
upon
,
and
at
last
resolve
to
pitch
,
and
build
,
and
rest
there
.
It
must
not
be
humane
authority
therefore
,
not
the
authority
of
any
creature
that
the
soul
must
stand
on
:
because
that
that
the
soul
stands
on
,
must
stand
it self
.
Now
nothing
hath
a
firm
consistence
,
but
that
which
is
Divine
:
Which
I
prove
thus
,
There
is
no
creature
,
but
though
it
be
true
and
good
,
yet
it
is
changeably
true
,
and
may
be
otherwise
then
it
is
,
and
yet
be
a
creature
still
,
and
a
good
creature
.
There
is
no
man
but
he
is
changeable
,
and
is
changeable
as
a
creature
,
and
as
a
creature
severed
from
the
consideration
of
sin
he
is
changeable
.
The
very
Angels
are
changeable
as
they
are
creatures
:
all
things
created
are
mutable
;
it
is
the
Observation
of
Damascene
.
Now
that
that
is
the
foundation
of
faith
must
not
onely
be
true
,
but
infallibly
,
and
unchangeably
true
:
there
must
be
no
danger
of
errour
in
that
that
faith
layes
it self
upon
.
It
is
an
old
rule
,
Falshood
cannot
be
under
faith
,
because
faith
must
lye
upon
truth
,
infallible
and
immutable
truth
;
and
who
is
so
but
God
?
and
what
revealed
truth
is
so
,
but
Divine
truth
?
Therefore
faith
onely
relyeth
upon
the
first
good
,
and
the
first
truth
,
upon
God
and
his
truth
.
Therefore
we
may
see
what
to
judge
of
that
controversie
between
us
and
our
adversaries
that
would
have
our
faith
to
be
resolved
into
the
authority
of
the
Church
,
and
not
of
the
Scriptures
,
and
by
consequent
not
to
the
authority
of
God
himself
.
The
question
is
,
Who
hath
the
best
standing
,
the
Papists
,
or
we
?
We
say
we
stand
by
faith
,
therefore
we
stand
better
then
they
.
They
say
they
stand
by
faith
too
,
but
how
?
Their
faith
is
resolved
into
the
authority
of
the
Church
at
length
,
and
there
they
rest
.
But
I
say
,
even
by
the
confession
of
themselves
,
or
of
any
reasonable
man
,
the
Word
of
God
is
more
Divine
then
the
authority
of
the
Church
can
be
.
For
the
authority
of
the
Church
is
therefore
infallible
and
true
,
because
the
Word
of
God
saith
so
,
That
he
will
be
with
the
Church
,
&c.
and
save
his
Church
.
The
ground
is
determined
upon
the
Word
.
Now
the
Word
to
which
they
have
recourse
,
to
prove
that
they
cannot
erre
,
that
must
be
trusted
before
them
;
if
they
have
credit
from
the
Word
,
the
Word
must
be
believed
before
them
,
before
men
:
for
there
is
no
man
if
God
speak
by
him
,
but
he
speaks
by
him
so
far
as
he
understands
the
Scripture
,
and
builds
upon
the
Scriptures
first
.
Therefore
we
must
first
found
our selves
upon
the
Scriptures
,
and
upon
men
as
far
as
they
agree
to
the
Scriptures
.
If
the
Scriptures
were
not
the
Word
of
God
indeed
,
they
could
not
be
the
foundation
of
faith
,
we
could
not
stand
upon
them
;
but
they
are
the
Word
of
God
indeed
,
for
men
wrote
as
they
were
inspired
by
the
Holy
Ghost
.
Now
that
that
comes
from
men
it
is
not
infallibly
the
Word
of
God
;
but
if
they
speak
any
thing
that
is
good
,
it
is
so
far
as
it
is
agreeable
to
the
first
truth
,
the
Word
of
God
.
Indeed
,
the
resolution
of
their
faith
is
very
rotten
,
and
unsound
,
and
bewrayes
what
their
Church
is
:
for
they
come
at
length
in
the
grand
Point
of
all
,
to
meer
traditions
.
What
is
the
present
Church
?
The
Pope
is
the
Church
virtually
.
How
do
they
know
that
he
cannot
erre
?
he
is
Peters
Successour
.
How
do
they
know
he
is
so
,
the
Scripture
saith
not
so
?
it
is
Tradition
:
so
that
the
foundation
of
their
Religion
is
meer
tradition
,
a
thing
from
hand
to
hand
;
that
is
questionable
and
uncertain
,
that
is
the
foundation
of
all
their
Religion
;
what
a
resolution
of
faith
is
this
?
We
stand
upon
this
against
the
gates
of
hell
,
and
against
all
temptations
and
tryals
whatsoever
:
we
believe
,
and
fasten
our
soules
upon
this
truth
,
why
?
It
is
the
Word
of
God
.
How
do
we
know
it
is
the
Word
of
God
?
Indeed
the
Church
first
of
all
hath
an
inducing
,
leading
power
,
perswading
to
read
,
&
to
hear
the
Word
of
God
,
and
to
unfold
the
Word
by
the
Ministery
;
and
that
is
all
that
the
Church
doth
:
but
when
we
hear
this
,
there
is
a
Divine
intrinsecal
majestie
in
the
Word
it self
,
by
which
I
know
the
Word
to
be
the
Word
.
How
do
I
know
light
to
be
light
?
from
it self
,
it
gives
evidence
from
it self
:
so
Divine
light
in
the
Scriptures
gives
light
of
it self
to
all
those
for
whom
the
Scripture
was
penned
.
For
whom
was
the
Scripture
penned
?
For
Gods
people
.
To
all
that
have
gracious
hearts
,
the
Word
carries
its
own
evidence
with
it
:
as
light
carries
its
own
evidence
,
it
discovers
it self
and
all
things
else
;
so
doth
the
Scriptures
,
You
have
a
sure
Word
of
the
Prophets
.
Our
Saviour
Christ
himself
founds
what
he
teacheth
upon
the
Word
.
Shall
not
we
therefore
ground
our
faith
upon
the
Word
,
when
he
that
was
the
Head
of
the
Church
brings
all
to
the
Word
in
his
teaching
?
Therefore
we
have
a
better
resolution
for
our
faith
then
they
have
.
For
indeed
to
say
the
truth
,
as
we
may
say
of
their
kind
of
prayers
,
when
they
may
to
Saints
,
&c.
They
worship
they
know
not
what
.
So
we
may
say
of
their
faith
,
they
believe
they
know
not
what
,
they
believe
in
a
〈◊〉
man
:
for
the
present
Pope
is
all
their
Church
,
which
is
an
ignorant
man
(
many
times
)
in
the
Scriptures
,
perhaps
he
never
read
them
:
and
he
must
determine
controversies
,
and
get
into
the
Chair
,
and
judge
that
that
shall
judge
him
ere
long
;
he
must
judge
the
Scripture
that
must
be
his
Judge
,
and
the
Judge
of
all
mankind
.
I
list
not
to
be
large
in
this
point
,
a
〈◊〉
discovery
is
enough
.
I
hasten
to
something
more
practical
.
We
see
then
that
faith
hath
an
establishing
power
,
to
stand
by
faith
.
Then
hence
we
may
see
these
truths
which
I
will
but
touch
.
First
,
that
faith
is
certain
,
it
is
a
certain
thing
,
and
makes
the
soul
certain
;
it
is
not
a
weak
apprehension
.
Again
,
in
that
it
is
said
here
,
By
faith
ye
stand
,
we
see
here
the
perseverance
of
faith
.
But
you
will
say
,
That
faith
whereby
we
stand
is
changeable
,
and
therefore
we
may
fall
.
No
,
S.
Peter
makes
a
Comment
upon
this
place
:
We
are
kept
by
faith
to
salvation
:
and
receiving
the
end
of
your
faith
,
the
salvation
of
your
soules
.
We
are
kept
through
faith
to
salvation
.
So
God
by
his
power
keeps
that
faith
that
keeps
us
.
There
is
a
divine
power
that
keeps
faith
,
that
faith
may
keep
us
:
so
we
stand
by
faith
;
and
that
faith
stands
to
salvation
,
because
it
hath
a
firme
bottom
to
stand
on
,
and
because
it
is
kept
by
God
himself
,
We
are
kept
by
the
power
of
God
through
faith
to
salvation
.
Mark
how
it
runs
along
to
salvation
.
Salvation
is
not
onely
certain
in
it self
,
but
that
faith
that
layes
hold
on
salvation
,
is
sure
.
By
faith
we
stand
:
not
onely
for
the
present
,
but
we
continue
by
faith
,
and
stand
even
to
the
death
.
Again
;
in
the
third
place
,
which
followes
from
the
other
:
faith
is
a
certain
thing
in
it self
,
and
we
are
assured
of
our
continuance
;
we
are
assured
that
we
shall
be
saved
:
he
that
believeth
may
be
assured
that
he
shall
be
saved
.
First
faith
is
a
certain
thing
in
it self
,
laying
hold
upon
a
strong
foundation
,
the
Word
of
God
.
And
it
is
sure
to
continue
,
it
builds
upon
the
rock
.
Therefore
a
man
may
believe
,
and
he
may
know
that
he
shall
be
saved
:
he
may
know
that
he
shall
continue
in
a
sure
faith
.
There
is
a
latitude
,
a
breadth
in
faith
;
and
sometimes
there
is
doubting
,
and
sometimes
faith
,
but
yet
there
is
alwayes
faith
,
more
or
lesse
.
There
is
a
little
and
a
great
faith
,
but
there
is
alwayes
faith
:
By
faith
we
stand
.
These
things
need
not
further
inlargement
.
I
onely
shew
how
they
spring
from
this
Text.
In
a
word
,
hence
we
learn
,
That
it
is
by
faith
that
we
stand
,
and
withstand
Faith
withstands
opposition
.
all
opposition
whatsoever
;
for
faith
is
our
victory
:
This
is
your
victory
,
even
your
faith
,
1
Joh.
5.
4.
By
faith
we
overcome
the
world
,
by
it
we
stand
,
and
stand
against
all
opposition
whatsoever
.
To
make
it
a
little
clear
.
The
reason
is
,
partly
because
faith
doth
present
to
the
soul
greater
good
then
the
world
can
,
therefore
nothing
on
the
right
hand
can
shake
the
soul
of
a
believing
Christian.
Shall
pleasures
,
and
profits
,
and
the
honours
of
the
world
draw
a
Christian
from
his
faith
,
when
faith
presents
better
honours
,
better
pleasures
at
the
right
hand
of
God
,
plesures
for
evermore
?
No
,
they
cannot
:
for
there
is
nothing
in
the
world
,
but
there
is
better
in
Religion
,
incomparably
better
.
There
is
no
comparison
of
the
pleasures
of
Religion
,
and
of
the
world
;
between
the
honour
of
being
a
child
of
God
,
and
the
honours
that
the
world
can
give
.
Therefore
there
is
nothing
on
the
right
hand
in
the
world
that
can
overcome
the
faith
of
a
Christian
,
but
he
can
stand
against
all
,
though
it
be
a
Kingdome
:
Moses
refused
to
be
called
the
son
of
Pharaoh's
daughter
;
why
?
Faith
presented
him
greater
honours
in
the
Church
of
God
:
he
accounted
the
very
reproach
,
the
worst
thing
in
the
Church
,
better
then
the
best
thing
in
the
world
,
the
reproach
of
Christ
better
then
the
treasures
of
Egypt
.
Let
discouragements
be
offered
to
Faith
by
Satan
,
and
the
world
;
let
them
come
with
all
the
terrours
and
threatenings
they
can
,
faith
is
victorious
,
and
triumphant
against
them
all
,
it
stands
against
them
all
:
because
it
sets
before
the
soul
greater
good
,
then
the
ill
that
the
world
can
inflict
;
and
sets
before
the
soul
greater
ills
if
it
apostatize
,
then
the
world
can
inflict
.
Saith
the
world
,
If
you
do
not
thus
and
thus
,
you
shall
be
cast
into
prison
,
or
perhaps
you
shall
lose
your
life
.
O
but
saith
the
soul
,
If
I
yield
to
the
temptations
of
Satan
,
and
my
own
vile
corruptions
I
shall
be
cast
into
hell
,
is
not
that
worse
?
There
can
nothing
be
presented
to
the
soul
that
is
terrible
,
but
faith
will
present
to
it
things
more
terrible
:
therefore
if
there
be
faith
in
the
soul
,
it
will
stand
against
all
those
terrours
whatsoever
.
Fear
not
them
that
can
kill
the
body
,
when
they
have
done
their
worst
;
if
you
will
needs
fear
,
I
will
tell
you
whom
you
shall
f●…ar
,
Fear
him
that
can
cast
both
body
and
soul
into
hell
.
So
,
if
we
be
forced
to
suffer
the
losse
of
any
thing
that
is
good
in
the
world
,
or
be
cast
into
any
ill
condition
,
what
saith
S.
Paul
?
The
troubles
and
afflictions
of
the
world
,
are
not
worthy
of
the
glory
that
shall
be
revealed
.
Let
us
set
that
glory
before
us
,
and
that
will
prevail
against
that
all
the
world
can
threaten
,
or
take
from
us
;
what
is
all
to
it
?
nothing
.
Therefore
by
faith
we
stand
,
we
keep
our
own
standing
,
and
withstand
all
oppositions
whatsoever
.
Oh
,
but
what
if
there
come
more
subtile
temptations
;
end
the
Lord
himself
Quest.
seemes
to
be
our
enemy
,
that
we
have
sinne
,
and
God
is
angry
,
and
we
see
he
followes
us
with
afflictions
that
are
evidences
of
his
anger
;
how
shall
we
stand
now
,
and
keep
our selves
from
despair
?
This
is
a
fiery
dart
of
Satan
,
when
a
man
hath
sinned
,
and
conscience
is
Answ.
How
we
stand
by
faith
,
when
conscience
is
awakened
for
sin
.
awakened
,
to
make
him
sink
in
despair
.
O
but
faith
will
make
the
soul
to
stand
in
these
great
temptations
against
those
fiery
darts
:
faith
puts
a
shield
into
the
hand
of
the
soul
,
to
beat
back
all
those
fiery
darts
.
For
faith
will
present
Christ
to
God
.
Indeed
I
have
been
a
sinner
,
but
thou
hast
ordained
a
Saviour
,
and
he
is
of
thine
own
appointing
,
of
thine
own
a●…ting
,
a
Saviour
of
thine
own
giving
,
and
thou
hast
made
a
promise
,
that
Whosoever
believeth
in
him
,
shall
not
perish
,
but
have
everlasting
life
;
I
cast
my self
upon
thy
mercy
in
him
:
hereupon
faith
comes
to
withstand
all
such
fiery
temptations
whatsoever
,
nay
,
against
God
himself
,
Lord
,
thou
canst
not
deny
thine
own
Saviour
,
thou
●…mest
to
be
an
enemy
,
and
though
I
be
a
sinner
,
and
have
deserved
to
be
cast
into
hell
,
yet
I
come
to
thee
in
the
Name
of
thy
Son
,
that
is
at
thy
right
hand
,
and
pleads
for
me
by
vertue
of
his
blood
shed
for
me
;
I
came
in
his
Name
,
thou
canst
not
refuse
thy
owne
Son
.
For
all
temptations
when
a
man
hath
faith
in
him
,
it
will
send
Satan
to
Christ
to
answer
for
him
.
Go
to
Christ
,
he
is
my
husband
,
he
hath
paid
my
debts
,
he
hath
satisfied
for
my
sins
.
So
that
whatsoever
the
temptation
be
,
make
it
as
subtle
as
you
will
,
there
is
a
skill
in
faith
to
stand
against
it
,
and
to
beat
back
all
the
fiery
darts
of
Satan
.
Therefore
,
to
end
all
,
we
see
here
what
an
excellent
estate
a
Christian
The
firmnesse
of
a
Christians
standing
.
is
in
above
all
others
,
that
he
hath
a
better
standing
then
others
have
;
not
onely
a
better
standing
in
Religion
then
the
Papists
have
,
but
in
the
profession
of
Religion
,
he
hath
a
better
standing
then
common
professors
;
why
?
he
stands
by
faith
,
by
sound
faith
.
He
stands
not
upon
opinion
,
or
because
he
hath
been
bred
so
:
he
stands
not
upon
his
wit
,
because
he
sees
reason
for
it
;
he
stands
upon
faith
,
and
faith
stands
upon
divine
authority
,
he
stands
partly
upon
his
own
experience
that
seconds
faith
.
Those
then
that
care
not
for
Religion
,
what
standing
have
they
?
those
that
stand
only
in
pleasures
and
profits
,
and
in
the
favour
of
great
men
,
what
standing
have
they
?
They
stand
,
as
the
Psalmist
saith
,
in
slippery
places
.
There
is
no
man
,
but
if
he
nave
not
faith
he
stands
slippery
,
though
he
be
never
so
great
;
if
he
be
a
Monarch
,
alas
,
what
is
it
to
stand
a
while
?
all
these
things
are
but
uncertain
,
though
they
yield
present
content
,
they
are
but
uncertain
contentments
;
the
Wise-man
saith
,
they
are
but
vanity
:
they
are
like
the
reed
of
Egypt
,
that
will
not
uphold
;
they
will
not
sustein
the
soul
in
the
time
of
trouble
:
there
is
nothing
that
a
man
can
stand
upon
,
and
fasten
his
soul
upon
,
if
he
be
not
Religious
,
that
will
hold
scarce
the
fit
of
an
ague
,
that
will
hold
in
the
pangs
of
death
,
even
in
the
entrance
of
it
,
that
will
hold
in
terrours
of
conscience
.
How
little
a
trouble
will
blow
away
all
those
that
stand
on
so
weak
a
foundation
as
an
earthly
thing
is
?
For
they
have
but
an
Imaginary
good
to
speak
of
,
and
that
Imagination
is
driven
out
by
the
sense
of
the
contrary
.
Let
contrary
troubles
come
,
and
all
their
fooles
Paradise
,
and
their
happinesse
they
had
before
,
is
at
an
end
;
it
goes
no
deeper
then
Imagination
.
All
the
things
in
this
world
stablish
not
the
heart
:
Those
that
do
not
stand
by
faith
in
the
favour
of
God
in
Christ
,
let
their
standing
be
what
it
will
,
it
will
soon
be
over
turned
by
any
temptation
;
they
can
stand
out
against
nothing
.
Therefore
let
us
labour
above
all
things
in
the
world
,
to
have
that
faith
strengthened
by
which
we
stand
:
and
let
us
often
be
encouraged
to
strengthen
our
faith
by
all
means
,
that
we
may
stand
the
better
upon
it
;
and
try
our
faith
before
we
trust
it
:
it
is
that
that
we
must
trust
to
,
and
stand
to
in
life
and
death
.
Therefore
let
us
often
think
,
Is
my
faith
good
?
is
it
well
built
?
Let
us
oft
put
this
query
to
our
soules
,
I
believe
the
Religion
I
professe
,
but
upon
what
grounds
?
I
believe
the
truths
in
the
Word
of
God
,
but
upon
what
grounds
?
have
I
a
clear
understanding
of
them
,
because
they
are
divine
?
doth
the
Spirit
of
God
open
them
,
and
shew
a
light
in
the
Scripture
that
is
divine
?
doth
the
Spirit
of
God
give
me
a
relish
of
the
Scriptures
above
all
the
pleasures
in
the
world
?
Do
I
find
God
speaking
to
my
heart
in
the
Word
?
do
I
find
the
Spirit
of
God
with
his
Ordinance
?
then
my
knowledge
and
my
faith
will
hold
out
,
I
can
stand
by
that
faith
in
the
Word
that
is
wrought
by
the
Spirit
,
and
fastened
upon
the
Word
with
the
Spirit
.
But
if
I
believe
the
Religion
I
professe
,
only
because
the
State
doth
so
:
and
if
the
King
and
State
should
do
otherwise
,
I
would
change
my
Religion
:
or
if
it
be
because
my
parents
were
so
,
or
my
friends
,
and
Patron
is
of
that
religion
,
whom
I
depend
upon
:
or
because
I
see
greater
seeming
reason
for
this
then
for
the
other
.
I
can
hold
argument
for
this
,
and
not
for
the
other
;
Alas
,
this
will
not
hold
.
But
labour
to
know
the
truth
of
the
Word
of
God
by
experience
as
much
as
we
can
;
and
by
the
Spirit
of
God
giving
evidence
to
our
soules
from
the
inward
grounds
of
Scripture
,
that
it
is
the
Word
:
I
know
whom
I
have
trusted
,
I
know
the
promises
are
good
,
I
have
felt
them
in
my
soul
:
the
Spirit
hath
reported
them
to
my
soul
;
they
are
sweeter
then
all
the
things
in
the
world
.
It
is
a
sure
Word
,
I
bottome
upon
it
,
I
have
found
the
comfort
of
it
before
,
therefore
I
will
build
upon
it
.
We
can
never
stand
,
unlesse
we
can
make
our
knowledge
spiritnal
;
it
is
but
acquisite
knowledge
else
.
We
fall
in
three
things
vilely
,
we
labour
that
our
knowledge
of
Religion
If
our
knowledg
of
Scripture
be
not
spiritual
.
be
spiritual
,
and
fetched
divinely
out
of
the
Word
of
God
together
with
the
Spirit
.
We
fall
into
sin
from
this
very
ground
:
for
why
do
men
fall
into
sin
?
1.
We
fall
into
sin
▪
because
at
that
time
they
stand
not
upon
the
Word
of
God
,
revealed
by
conscience
to
be
the
Word
of
God
.
Ask
them
why
they
sweat
?
if
they
did
believe
the
truth
,
the
Word
saith
,
I
will
not
hold
them
guil●…lesse
that
take
my
Name
in
vain
.
But
I
am
not
convinced
by
the
Spirit
assuring
my
soul
that
it
is
the
Word
of
God
;
if
men
did
believe
it
,
would
men
bring
a
curse
upon
themselves
?
And
so
whoremongers
;
the
Word
of
God
saith
,
Whoremongers
,
and
adulterers
God
will
judge
;
would
men
if
they
did
believe
this
truth
,
live
in
these
sins
?
But
they
have
only
an
opinion
of
these
things
,
I
hear
that
these
things
are
divine
,
perhaps
they
are
not
so
,
and
the
knowledge
that
we
have
is
not
divine
;
faith
is
not
mingled
with
the
Spirit
.
Then
again
,
from
sin
,
we
fall
into
despair
for
sin
at
last
,
why
?
because
2.
To
despair
.
our
knowledge
of
divine
truthes
is
not
spiritual
,
nor
from
inward
grounds
of
Scripture
felt
by
experience
,
the
Spirit
sealing
the
Scripture
to
my
heart
by
some
spirituall
experience
;
and
thereupon
men
fall
into
despair
for
sin
at
length
.
For
Satan
plies
them
with
temptations
from
their
own
guilty
conscience
;
the
grounds
of
their
fears
are
present
,
and
the
grounds
of
their
terrours
are
present
to
their
soules
:
for
they
are
there
,
as
it
were
,
sealed
,
and
branded
in
their
very
soules
;
but
their
comforts
are
overly
,
the
promises
are
overly
,
the
Word
is
not
rooted
in
their
hearts
by
faith
,
it
is
not
sealed
there
by
the
Spirit
of
God
,
the
sanctifying
Spirit
never
brought
the
Word
,
and
their
soules
together
.
Hereupon
they
fall
into
desperation
,
when
their
terrours
are
present
,
and
their
comforts
are
overly
.
If
a
man
have
never
so
sound
a
foundation
,
if
he
stand
not
,
but
float
upon
it
,
he
may
fall
,
and
sink
:
if
a
man
be
never
so
weak
,
if
he
lie
on
a
rock
,
the
strength
of
the
rock
is
his
:
so
in
our
temptations
if
we
have
a
strong
foundation
,
if
we
do
not
rest
on
it
,
the
foundation
will
not
uphold
us
.
Now
how
can
those
rest
on
it
that
stagger
in
it
?
that
were
never
convinced
by
the
Spirit
that
these
things
are
so
?
and
that
have
had
no
spiritual
experience
?
Satan
drawes
thousands
of
soules
to
perdition
,
because
their
terrours
are
present
,
and
their
comforts
are
overly
;
they
are
not
built
upon
divine
truth
by
the
Spirit
of
God
.
Again
,
for
Apostasie
,
in
the
times
of
the
alteration
of
Religion
:
why
3.
To
Apostasie
.
do
men
alter
as
the
State
alters
?
they
are
ready
to
have
every
Moneth
a
new
faith
,
if
the
times
,
and
Goverment
alter
,
why
?
because
they
were
never
convinced
by
the
Spirit
of
God
of
divine
truths
.
They
had
it
from
forreign
arguments
:
The
former
State
of
things
countenanced
this
way
,
now
another
State
countenanceth
another
opinion
,
therefore
I
will
be
of
the
safest
.
This
is
because
the
soul
was
never
convinced
of
the
truth
.
Therefore
I
beseech
you
,
labour
to
have
arguments
from
the
experience
of
the
power
of
the
Word
in
your
soules
,
and
arguments
from
the
Spirit
of
God
to
your
spirits
that
it
is
the
Word
of
God
.
I
will
stand
to
divine
truth
,
I
find
such
a
majesty
,
such
a
humbling
,
pacifying
,
satisfying
power
in
it
to
all
my
perplexities
and
doubts
,
that
it
cannot
but
be
the
Word
of
God
,
it
stayes
my
soul
in
all
oppositions
,
in
all
temptations
,
and
corruptions
:
it
gives
a
stay
and
foundation
to
my
soul
,
that
no
truth
in
the
world
else
can
do
.
When
the
soul
is
brought
to
such
a
frame
;
such
a
soul
will
not
fall
into
grosse
sins
while
it
is
in
such
a
frame
;
much
lesse
will
it
despair
for
sin
:
and
if
there
be
altering
of
Religion
a
thousand
times
,
it
stands
as
a
rock
unmovable
;
because
it
knowes
from
inward
grounds
,
from
the
Word
of
God
it self
sealed
by
the
Spirit
to
my
spirit
,
that
it
is
the
Word
of
God
:
such
a
soul
will
hold
out
,
and
only
such
a
soul.
We
should
labour
therefore
by
all
means
to
have
our
faith
strengthened
;
The
Sacrament
strengthens
faith
.
and
amongst
other
meanes
,
by
the
use
of
the
Sacrament
whereby
God
sweetly
conveys
himself
to
us
,
by
way
of
a
banquet
strengthening
our
faith
in
Christ
;
he
presents
Christ
to
us
as
the
food
of
our
soules
to
refresh
us
,
even
as
the
bread
and
wine
doth
.
Our
blessed
Saviour
is
wiser
then
we
,
he
knowes
what
we
stand
in
need
of
,
that
we
have
need
to
strengthen
our
faith
.
For
we
have
need
to
strengthen
that
that
must
be
our
strength
,
which
is
faith
.
And
what
is
the
Ordinance
of
God
to
strengthen
faith
,
is
it
not
the
Sacrament
?
The
proper
use
of
the
Sacrament
is
to
strengthen
faith
:
which
the
Sacrament
doth
,
being
a
visible
Sermon
to
us
:
for
here
we
see
in
the
outward
things
Christs
body
broken
,
and
his
blood
shed
,
it
is
a
lively
representation
,
a
visible
crucifying
of
Christ
,
a
breaking
of
his
body
,
and
pouring
out
of
his
bloud
.
And
withall
here
is
an
offer
of
Christ
to
us
in
the
elements
,
sealing
of
what
it
represents
to
our
soules
,
if
we
come
prepared
.
God
feeds
us
not
with
empty
signes
,
but
together
with
the
outward
things
themselves
,
he
gives
the
spiritual
to
the
soul
that
is
a
worthy
Receiver
.
Therefore
come
with
a
humble
stooping
to
Gods
wisdom
in
appointing
these
Ordinances
to
this
end
,
to
strengthen
faith
.
And
come
with
a
desire
to
have
faith
strengthened
,
that
will
uphold
us
against
all
temptations
to
sin
,
or
to
despair
for
sin
.
Oh
beloved
,
if
we
knew
what
good
our
faith
must
do
us
ere
long
,
we
would
labour
to
have
it
strengthened
by
all
means
.
What
will
become
of
us
in
the
hour
of
death
,
and
in
great
temptations
?
we
shall
be
as
chaffe
driven
with
the
wind
,
if
we
have
no
consistence
,
and
stability
in
divine
truth
,
if
our
soules
be
not
built
on
that
,
if
we
have
not
faith
whereby
our
soules
may
be
rooted
in
Christ
,
we
shall
be
but
a
prey
for
Satan
.
Therefore
considering
that
faith
is
of
such
wondrous
consequence
,
it
is
the
root
of
all
other
graces
whatsoever
;
as
the
Apostle
saith
here
,
By
faith
ye
stand
.
He
doth
not
say
,
By
patience
,
or
by
hope
,
or
the
like
,
they
are
drawn
from
faith
.
Strengthen
that
,
and
strengthen
all
other
that
are
infused
from
it
.
As
a
tree
,
we
cast
not
water
on
the
branches
,
but
on
the
root
;
all
the
Faith
the
radical
grace
.
branches
are
cherished
by
the
root
:
so
strengthen
faith
,
we
strengthen
love
,
and
hope
,
and
all
,
if
we
strengthen
faith
,
and
assurance
of
Gods
love
in
Christ
.
Thus
I
have
at
length
gone
over
this
fruitfull
portion
of
Scripture
.
FINIS
.