EIGHTEEN
SERMONS
Preached
upon
several
TEXTS
of
SCRIPTURE
.
By
the
Reverend
Mr.
William
Whittaker
,
late
Minister
of
Magdalen
Bermondsey
,
Southwark
.
With
a
short
Account
of
the
Author
,
in
an
Epistle
prefixed
by
Tho.
Jacomb
,
D.
D.
To
which
is
added
,
His
FUNERAL
SERMON
,
Preached
by
Sam.
Annesley
,
D.
D.
The
righteous
perish
,
and
no
man
layeth
it
to
heart
;
and
merciful
men
are
taken
away
,
none
considering
that
the
righteous
is
taken
away
from
the
evil
to
come
,
Isa.
57.1
.
LONDON
,
Printed
for
Tho.
Parkhurst
,
and
are
to
be
sold
under
the
Gate
on
London-Bridg
,
and
at
his
Shop
at
the
three
Crowns
and
Bible
in
Cheapside
near
Mercers
Chappel
.
1674.
To
the
Right
Honourable
Lady
Elizabeth
,
Countess
Dowager
of
Exeter
.
Madam
,
IT
is
but
justice
I
should
give
to
your
Honour
some
account
of
my
publishing
these
Sermons
to
the
world
,
and
making
bold
to
present
them
under
the
protection
of
your
Name
.
Notwithstanding
the
discouragements
of
the
Age
wherein
we
live
,
which
seems
to
have
a
fulsom
loathing
of
such
Manna
;
Yet
I
must
confess
,
I
was
strongly
inclined
thereunto
,
by
the
due
respects
I
bear
to
the
memory
of
my
dear
deceased
Husband
;
and
was
willing
the
world
should
have
some
lasting
tasts
of
his
worth
,
which
through
Gods
goodness
I
had
the
happiness
for
divers
years
to
enjoy
.
Besides
a
mournful
Widow
,
he
left
divers
worthy
Friends
,
who
(
to
feed
their
reflecting
thoughts
)
desired
some
useful
(
and
innocent
)
Relique
of
him
,
whom
living
,
they
so
much
lov'd
and
honour'd
;
and
dying
,
so
lamented
.
If
I
was
overcome
by
the
perswasions
of
such
as
I
might
well
account
wiser
than
my self
;
though
the
action
should
seem
to
be
in
some
sort
inconvenient
,
yet
I
hope
with
all
ingenuous
persons
,
the
weakness
of
my
Sex
,
and
strength
of
my
affections
,
will
become
my
just
Apology
.
They
are
indeed
offered
in
a
homely
dress
of
words
,
and
deprived
of
that
polishing
which
my
dear
Husband
could
well
have
bestowed
upon
them
;
and
doubtless
would
have
done
,
had
be
thought
they
should
have
been
thus
exposed
.
They
are
(
for
the
most
part
)
as
they
drop'd
(
without
curiosity
)
from
his
mouth
,
and
were
taken
by
the
pen
of
an
affectionate
friend
.
Nor
would
a
scrupilosity
which
I
had
,
permit
they
should
be
so
altered
(
though
for
the
better
)
as
that
they
might
not
be
wholly
call'd
his
own
.
Yet
must
I
not
here
dissemble
,
that
the
concurrence
of
better
judgments
than
mine
,
your
Honours
encouragement
and
approbation
,
made
me
apt
to
believe
these
Sermons
(
even
as
they
are
)
might
be
both
acceptable
to
all
that
knew
him
,
and
in
some
degree
serviceable
to
the
Souls
of
others
,
who
should
please
to
read
them
.
These
Reasons
I
think
sufficient
to
mention
as
inducements
to
this
●●●lication
:
Which
when
I
had
once
resolv'd
upon
,
I
was
held
in
no
suspence
to
whose
Patronage
to
commit
them
.
Your
Honour
hath
so
many
Titles
to
them
,
that
it
had
been
a
kind
of
robbing
,
to
alienate
or
transfer
your
right
to
any
other
person
.
They
are
Sermons
;
and
therefore
they
ought
to
be
your
Honours
.
If
any
understand
not
the
force
of
this
consequence
,
they
want
Eyes
to
behold
the
most
eminent
Example
of
true
Virtue
and
Piety
.
I
can
fear
no
imputation
of
flattery
,
while
I
mention
your
known
and
exemplary
worth
,
which
prescribes
to
those
of
your
high
Degree
things
truly
great
,
and
becoming
that
Noble
Blood
that
runs
in
your
Veins
.
You
are
one
(
and
where
's
the
other
?
)
that
dares
be
so
visibly
good
,
in
an
Age
wherein
Virtue
is
almost
scandalous
,
and
Godliness
is
matter
of
sport
to
the
froth
and
smaller
Wits
of
the
Town
:
You
therefore
(
doubtless
)
will
favour
and
own
what
others
will
scorn
and
disdain
.
Add
to
this
(
Madam
)
as
a
special
ground
of
this
Dedication
,
That
constant
and
singular
favour
which
your
Honour
hath
been
pleased
to
reflect
,
first
,
upon
my
ever
honoured
Father-in-Law
,
Mr.
Jeremy
Whitaker
,
whose
Name
is
still
precious
,
as
of
a
man
for
piety
,
learning
,
and
prudence
,
famous
in
his
generation
:
Then
upon
his
Son
,
my
dear
Husband
,
who
hath
also
left
such
impressions
on
his
friends
,
as
I
hope
will
not
soon
be
defaced
;
and
since
his
death
,
upon
my
most
unworthy
self
:
so
that
you
have
not
left
off
to
shew
kindness
both
to
the
living
and
to
the
dead
.
The
last
(
though
not
the
least
)
motive
is
,
That
some
of
these
Sermons
were
preached
in
obedience
to
your
Commands
(
for
such
were
your
Honours
desires
always
to
my
dear
Husband
)
,
And
as
they
then
were
,
so
I
doubt
not
but
they
now
will
be
therefore
the
more
acceptable
.
Some
one
,
or
all
of
these
Reasons
(
however
they
may
acquit
me
of
indiscretion
,
yet
)
I
hope
will
procure
at
least
a
pardon
for
the
boldness
of
,
Madam
,
Your
Honours
most
deeply
obliged
Servant
,
E.
W.
TO
THE
READER
.
Reader
,
THou
art
here
presented
with
some
Sermons
preached
by
that
solid
and
judicious
Divine
Mr.
William
Whitaker
:
Whom
the
Supreme
and
Soveraign
Disposer
(
in
whose
hands
are
the
life
,
breath
,
and
time
of
all
men
)
a
few
months
since
was
pleased
to
take
to
himself
.
After
which
dark
and
very
afflictive
Providence
,
his
sorrowful
Relict
,
and
some
faithful
Friends
,
made
it
their
business
to
single
out
of
the
many
Sermons
which
in
the
course
of
his
Ministry
he
had
preached
,
some
few
which
they
should
judg
most
fit
for
the
Press
,
and
them
to
publish
to
the
world
.
What
progress
they
have
made
in
this
Vndertaking
(
as
full
of
zeal
towards
the
living
,
as
of
affection
towards
the
dead
)
,
thou
wilt
see
by
that
which
is
here
exposed
to
thy
view
:
'T
is
by
this
means
that
these
Sermons
are
brought
to
light
;
concerning
which
I
do
stedfastly
hope
,
that
as
they
who
have
promoted
the
printing
thereof
,
will
have
no
cause
to
repent
of
the
pains
they
have
taken
in
the
collecting
and
publishing
of
them
;
so
,
that
they
who
shall
buy
and
read
them
,
will
have
no
cause
to
repent
either
of
the
cost
they
shall
be
at
in
buying
,
or
of
the
time
they
shall
spend
in
the
perusing
of
them
.
'T
is
sad
,
very
sad
,
that
so
good
a
Man
,
so
useful
a
Minister
,
in
the
midst
of
his
days
,
maturity
of
judgment
,
ripeness
of
parts
,
heigth
of
serviceableness
,
should
so
suddenly
be
snatcht
away
from
us
;
but
the
Lord
hath
done
it
,
in
whose
Will
it
becomes
us
to
acquiesce
.
And
we
have
this
to
alleviate
the
sadness
of
this
dispensation
,
though
he
be
dead
,
all
is
not
dead
with
him
;
his
person
(
to
our
great
grief
)
is
gone
,
but
(
to
our
great
comfort
)
some
of
his
profitable
labours
are
left
behind
.
'T
is
too
true
,
the
having
a
few
select
Sermons
will
not
countervail
the
loss
of
himself
;
but
things
being
as
they
are
,
we
must
make
the
best
of
what
we
have
,
when
we
cannot
have
what
we
would
.
When
we
cannot
enjoy
himself
,
we
must
be
glad
of
any
thing
that
was
his
;
as
Elisha
was
glad
,
though
he
had
but
the
Mantle
of
Elijah
,
that
dropt
from
him
when
he
ascended
to
Heaven
.
Reader
,
The
great
thing
design'd
in
the
publication
of
these
Discourses
,
being
the
promoting
of
thy
good
,
thou
canst
not
but
apprehend
thy self
the
more
strongly
obliged
,
to
receive
them
with
all
thankfulness
,
and
to
peruse
them
with
all
seriousness
.
Do
not
mistake
thy self
in
any
fond
imagination
,
that
the
thing
mainly
aimed
at
in
this
work
is
the
perpetuating
of
the
Name
and
Memory
of
the
Author
deceased
,
(
though
't
is
pity
that
should
ever
be
forgotten
)
,
or
the
making
of
his
choice
abilities
somewhat
more
publickly
known
to
the
world
,
(
though
't
is
pity
too
they
should
not
better
be
understood
)
:
No
,
(
so
far
as
I
can
judg
of
the
ends
of
others
)
,
I
think
I
may
confidently
aver
,
that
the
furtherers
thereof
had
higher
things
in
their
eye
;
viz.
the
advancing
of
Gods
Honour
,
and
(
next
to
that
)
of
the
spiritual
and
eternal
good
of
immortal
Souls
.
Which
if
so
,
then
surely
as
thou
art
greatly
indebted
to
them
for
their
singular
love
,
so
thou
shouldst
be
very
earnest
with
the
Lord
in
prayer
that
these
great
ends
may
be
accomplished
.
We
know
too
well
,
by
variety
of
instances
,
what
a
disadvantage
it
is
to
the
labours
of
godly
Ministers
,
when
they
are
put
forth
after
their
death
,
by
others
,
and
not
by
themselves
:
For
,
upon
this
,
they
often
want
the
Authors
own
last
hand
in
the
perfecting
and
polishing
of
them
;
and
(
besides
)
the
world
is
the
more
apt
to
question
,
whether
they
be
natural
and
genuine
.
Now
as
to
the
first
of
these
inconveniencies
I
can
say
nothing
,
(
I
not
having
had
the
opportunity
of
perusing
these
Sermons
)
,
and
therefore
can
be
no
competent
Judg
,
whether
they
do
or
do
not
lie
under
that
defect
.
But
as
to
the
later
,
I
can
assure
all
who
may
desire
satisfaction
therein
,
here
is
nothing
but
what
is
the
genuine
issue
of
the
Author
himself
:
The
word
is
posthumous
,
but
not
in
the
least
spurious
.
These
Sermons
were
taken
from
his
own
mouth
,
by
a
very
exact
and
accurate
Noter
;
and
so
printed
without
any
considerable
alteration
(
as
I
am
credibly
informed
)
.
And
I
do
not
doubt
,
but
that
such
who
knew
the
Father
,
will
find
so
much
of
his
image
in
the
whole
work
,
as
that
they
will
presently
conclude
it
to
be
his
very
Child
.
I
must
not
commend
what
I
have
not
seen
:
Yet
though
I
may
not
commend
the
Preacher
from
the
Sermons
,
I
may
commend
the
Sermons
from
the
Preacher
.
He
therefore
being
one
who
knew
much
of
the
Mysteries
of
the
Gospel
,
that
had
a
large
stock
of
knowledg
,
Humane
and
Divine
;
that
was
an
able
Minister
of
the
New
Testament
,
a
Workman
that
needed
not
to
be
ashamed
:
I
say
,
he
being
such
a
person
,
I
may
well
presume
what
was
done
by
him
to
be
well
done
,
and
that
much
good
may
be
expected
thereby
;
[
*
](A65694-e10680-b)
*
Judg.
8.21
.
as
was
the
man
,
so
was
his
strength
.
And
I
am
very
confident
,
that
none
who
concur
with
me
in
these
apprehensions
,
will
meet
with
any
disappointment
.
Reader
,
I
'le
say
no
more
of
what
is
here
done
,
I
wholly
commit
it
to
Gods
blessing
and
thy
Christian
candour
:
But
as
to
the
Author
,
how
much
could
I
say
!
What
a
large
Panegyrick
,
without
any
falshood
or
partiality
,
might
I
make
of
him
!
how
eager
is
my
Pen
to
run
out
in
giving
the
world
a
full
Narrative
of
his
singular
worth
and
excellent
endowments
!
But
I
must
keep
it
in
;
considering
,
I
am
writing
but
a
compendicus
Preface
,
which
will
not
admit
of
so
large
a
Subject
.
'T
would
be
an
injury
to
the
living
(
though
none
to
the
dead
)
,
if
such
an
one
as
our
departed
Friend
should
not
be
drawn
at
his
full
length
(
and
I
hope
I
shall
find
that
done
by
some
other
hand
)
;
I
must
content
my self
with
a
shorter
draught
of
him
,
only
to
shadow
out
some
of
his
most
lovely
features
and
lineaments
,
without
filling
of
them
up
:
My
hearty
Affections
commands
me
to
do
so
much
,
the
strict
bounds
of
a
Preface
will
permit
me
to
do
no
more
.
And
where
shall
we
take
a
view
of
this
excellent
person
and
not
have
something
in
our
eye
praise-worthy
and
commendable
?
View
him
as
a
Man
,
he
was
of
a
most
sweet
disposition
,
a
most
ingenuous
temper
,
a
most
obliging
,
affable
,
courteous
,
winning
,
deportment
,
and
made
up
of
love
;
all
honey
,
no
gall
;
who
ever
either
did
or
could
charge
him
with
a
sowre
,
morose
,
ugly
nature
?
And
what
an
advantage
is
such
a
temper
and
carriage
to
all
!
especially
to
Ministers
!
't
is
pity
that
Grace
and
good
Nature
should
ever
be
parted
;
the
latter
makes
a
little
of
the
former
go
a
great
way
,
(
as
a
little
Sugar
is
enough
to
sweeten
the
Wine
that
is
not
sharp
and
rough
)
:
the
one
makes
a
person
amiable
to
God
;
the
other
,
to
Men.
View
him
as
a
Scholar
,
he
was
a
very
learned
Man
;
one
richly
accomplished
in
all
parts
of
good
literature
.
His
skill
in
the
several
Languages
,
his
insight
into
all
Philosophy
,
Philology
,
&c.
but
especially
into
Theology
,
was
such
,
that
if
any
should
attempt
to
diminish
or
disparage
his
Learning
,
they
must
give
me
leave
to
say
of
them
,
Either
they
did
not
know
him
,
or
else
they
do
not
know
themselves
.
His
natural
abilities
were
very
good
,
which
by
study
and
industry
he
had
highly
improv'd
:
He
was
not
one
that
lov'd
to
make
a
noise
(
't
is
your
shallow
waters
that
use
to
do
so
)
;
but
he
had
well
digested
and
mustered
the
most
considerable
parts
of
true
Learning
.
And
I
am
confident
all
will
concur
with
me
in
this
Character
of
him
,
who
are
not
under
a
spirit
of
malevolence
and
detraction
;
of
that
naughty
humour
to
engross
all
knowledg
to
themselves
,
and
to
lessen
the
worth
of
those
(
let
them
be
who
they
will
)
who
are
not
of
their
own
way
and
party
.
View
him
as
a
Christian
,
he
was
sincerely
gracious
and
godly
(
which
puts
a
greater
beauty
and
luster
upon
him
than
all
his
natural
or
acquired
endowments
whatsoever
)
.
He
was
another
Nathaneel
,
without
guile
;
another
Jacob
,
of
a
plain
spirit
;
one
of
a
tender
conscience
(
of
which
some
great
turns
in
his
life
were
a
very
signal
demonstration
)
;
one
who
made
it
his
daily
exercise
to
keep
a
conscience
void
of
offence
towards
God
and
men
.
And
surely
such
who
saw
the
blamelesness
and
holiness
of
his
life
,
could
not
but
judg
this
of
him
,
That
he
was
a
person
truly
fearing
God
.
All
the
several
graces
of
the
Spirit
were
(
more
or
less
)
auspicious
in
him
;
but
not
any
one
more
than
Humility
:
O
how
eminent
was
he
in
this
grace
of
graces
!
what
a
pattern
was
he
thereof
to
all
who
observed
him
!
He
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
high
in
Gifts
,
Parts
,
Grace
,
Service
;
low
in
nothing
but
only
in
his
own
thoughts
.
How
meanly
did
he
always
speak
and
think
of
himself
?
how
highly
of
others
,
yea
,
of
many
who
were
much
his
inferiors
!
Did
he
use
to
exalt
himself
and
depress
others
?
no!
in
lowliness
of
mind
he
esteemed
them
better
than
himself
(
wherein
I
would
to
God
we
could
all
imitate
him
)
.
View
him
as
a
Minister
,
and
(
as
such
)
I
think
I
may
say
of
him
,
Not
many
did
equalize
him
,
very
few
did
excel
him
.
He
was
a
sound
,
solid
,
profitable
Preacher
;
and
in
all
the
other
works
of
the
Pastoral
Office
:
as
he
was
eminently
fitted
for
it
,
so
he
was
eminently
faithful
in
the
discharging
of
it
.
Should
I
particularize
the
several
Graces
,
Qualifications
,
Duties
,
which
the
Word
sets
down
concerning
Ministers
,
we
should
find
them
all
to
be
in
,
and
done
by
our
deceased
Brother
;
and
that
too
in
a
very
great
proportion
.
He
was
no
loyterer
in
the
Vineyard
,
but
a
diligent
and
painful
labourer
in
the
work
of
his
great
Lord
and
Master
.
He
sought
not
himself
but
the
good
of
others
:
and
I
verily
believe
of
him
,
there
were
but
few
amongst
his
Brethren
who
were
more
above
the
temptations
of
vain-glory
and
filthy
lucre
,
than
he
was
.
Great
was
his
soundness
in
the
Faith
,
he
held
fast
the
faithful
Word
,
and
the
form
of
sound
words
;
preach'd
no
other
Gospel
than
what
Christ
and
the
Apostles
had
preach'd
before
him
;
started
no
fond
and
novel
Opinions
,
but
kept
to
the
Faith
once
delivered
to
the
Saints
.
He
was
no
corrupter
of
the
Word
of
God
;
but
as
of
sincerity
as
of
God
,
in
the
sight
of
God
spake
he
in
Christ
(
as
the
great
Apostle
once
said
of
himself
2
Cor.
2.17
.
)
;
no
Hay
and
Stubble
was
by
him
laid
upon
the
Foundation
;
nothing
came
from
him
but
the
sincere
milk
of
the
Word
.
In
his
preaching
the
everlasting
Gospel
he
was
no
trifler
;
O
how
much
was
he
above
the
wisdom
of
word
!
't
was
not
polite
language
,
but
solidity
of
matter
which
he
minded
;
what
might
reach
the
conscience
rather
than
what
might
tickle
the
ear
,
or
please
the
fancy
,
that
was
regarded
by
him
.
And
as
his
Doctrine
was
without
taint
,
so
his
Conversation
was
without
stain
or
blemish
;
he
preached
well
,
and
(
which
is
much
[
*
](A65694-e10990-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
in
Actu
Apost.
Hom.
30.
harder
)
he
lived
well
too
:
as
he
taught
others
,
so
he
did
himself
;
there
was
an
excellent
harmony
between
his
Doctrine
and
his
Practice
;
he
holding
forth
the
Word
of
life
not
only
in
the
Pulpit
,
but
in
his
whole
course
.
His
tenderness
,
towards
weaker
and
dejected
Christians
,
his
Prudence
in
counselling
,
advising
,
debating
,
ordering
all
his
Ministerial
concerns
,
his
admirable
conjoyning
the
wisdom
of
the
Serpent
with
the
innocency
of
the
Dove
,
his
meekness
and
patience
in
bearing
wrongs
and
unkindnesses
;
with
many
other
of
his
excellent
properties
,
I
must
pass
over
;
lest
whilst
I
remember
him
,
I
should
forget
my self
.
Once
more
let
us
take
a
view
of
him
in
his
Relations
;
whilst
God
continued
his
Parents
,
what
a
loving
,
obedient
,
dutiful
Son
was
he
!
when
they
were
taken
away
,
how
did
he
honour
their
memory
,
and
(
which
was
much
higher
)
how
did
he
in
all
things
tread
in
their
steps
!
He
was
indeed
optimi
patris
optimi
filius
,
an
excellent
Son
of
an
excellent
Father
;
where
,
as
he
succeeded
in
the
place
of
his
Ministry
,
so
also
in
his
Graces
.
And
(
which
in
these
times
is
as
a
thing
somewhat
rare
)
he
kept
to
the
last
that
tincture
which
he
had
first
received
in
his
pious
education
.
What
a
tender
and
affectionate
Husband
he
was
,
the
daily
tears
,
deep
sorrow
of
his
disconsolate
Widow
do
abundantly
testifie
:
and
for
the
rest
of
his
surviving
Relations
,
who
of
them
do
not
greatly
lament
his
death
!
he
was
a
prudent
,
faithful
,
hearty
Friend
,
and
he
was
in
my
loss
(
amongst
many
others
)
.
Who
had
further
experience
of
the
truth
and
valuableness
of
his
friendship
than
my self
?
which
doth
very
much
heighten
my
grief
for
the
loss
of
him
.
But
this
year
hath
prov'd
fatal
to
me
,
it
having
pleased
God
therein
to
remove
two
of
the
truest
,
ancientest
Friends
I
had
in
the
world
;
this
in
the
Ministry
for
one
,
and
[
*
](A65694-e11100-b)
*
Mr.
William
Sommers
Merchant
in
London
.
one
of
the
Laity
for
another
.
And
was
he
such
a
person
,
in
all
these
respects
so
amiable
,
so
accomplished
?
what
cause
have
we
then
with
all
seriousness
to
resent
that
sad
Providence
which
hath
made
such
a
breach
upon
us
!
How
much
have
we
lost
in
one
Whittaker
!
and
shall
we
not
be
sensible
of
our
loss
?
yet
withall
,
how
should
we
bless
the
Lord
that
ever
we
had
him
,
and
that
we
enjoy'd
him
so
long
!
that
though
he
be
gone
,
yet
we
have
here
left
behind
something
of
him
.
And
(
chiefly
)
how
should
we
endeavour
to
write
after
that
fair
Copy
which
he
hath
set
us
!
to
follow
him
who
was
such
a
follower
of
Christ
!
He
lived
Christ
,
and
therefore
to
him
death
was
gain
.
The
good
Lord
grant
we
may
all
so
live
and
so
die
.
Reader
,
I
'll
detain
thee
no
longer
;
only
pray
,
That
all
the
Helps
afforded
to
thee
by
the
living
,
by
the
dead
,
may
be
blessed
to
the
furtherance
of
thy
salvation
through
the
supplies
of
the
Spirit
.
I
am
(
whilest
I
am
)
Thine
in
our
Lord
Jesus
to
serve
thee
.
Tho.
Jacomb
.
Jan.
27.
1672.
The
Texts
of
the
Insuing
Sermons
.
-
1
Tim.
1.16
.
The
Pattern
of
Mercy
,
Page
1
-
Col.
1.12
.
Meetness
for
the
Inheritance
in
two
Sermons
,
p.
21
-
Isa.
8.17
.
Waiting
upon
and
looking
for
God
,
p.
72
-
Tit.
2.10
.
Of
Adorning
the
Gospel
,
in
six
Sermons
,
p.
105
-
Psal.
18.46
.
Saints
Admiring
,
p.
206
-
1
Sam.
30.6
.
—
Their
incouraging
themselves
in
God
,
p.
234
-
Psal.
39.13
.
The
life
of
Nature
desirable
in
order
to
improving
in
spiritual
strength
,
p.
256
-
2
Tim.
2.19
.
Those
that
name
the
Name
of
God
must
depart
from
Iniquity
.
p.
279
-
Rom.
8.38
,
39.
Saint
Paul's
Triumph
,
in
four
Sermons
.
p.
299
Dr.
Annesley's
Sermon
at
Mr.
Whittaker's
Funeral
on
Zachariah
1.5
,
6.
READER
,
Pray
mend
with
thy
Pen
these
Errors
in
Printing
directed
to
,
as
underwritten
;
and
those
others
you
meet
with
besides
,
that
mar
the
sense
,
attribute
it
to
the
Carelesness
of
the
Printers
,
and
not
to
the
Transcriber
,
much
less
Author
.
Page
16.
line
2.
add
cau
,
p.
44.
l.
28.
for
Ephes.
read
Epistle
.
p.
79.
l.
23.
r.
Revelation
2
Chapter
,
p.
112.
l.
15.
for
must
r.
may
.
p.
118.
l.
22.
for
so
r.
no.
p.
121.
l.
22.
r.
to
.
p.
121.
l.
last
,
r.
his
poor
.
p.
128.
l.
13.
for
than
r.
that
.
p.
144.
l.
26.
add
thou
.
l.
27.
for
and
r.
are
.
p.
150.
l.
32.
r.
Chapt.
5.
v.
6
,
7.
p.
290.
l.
115.
for
that
r.
take
.
p.
294.
l.
7.
r.
in
one
word
.
p.
342.
l.
15.
for
ways
r.
wages
.
p.
373.
for
sufficient
r.
Efficient
.
SERMON
I.
The
Text
,
1
Timothy
1.16
.
How
be
it
for
this
cause
I
obtained
Mercy
,
that
in
me
first
,
Jesus
Christ
might
shew
forth
all
long
suffering
,
for
a
Pattern
to
them
which
should
hereafter
believe
on
him
,
to
life
everlasting
.
THE
two
great
rocks
which
all
the
children
of
men
are
in
danger
of
suffering
the
everlasting
ship-wrack
of
their
souls
upon
,
are
presumption
and
despair
.
And
for
presumption
,
(
because
of
our
natural
pride
,
self
flattery
,
high
thoughts
of
our selves
,
our
carnal
security
and
multitudes
of
other
inbred
distempers
)
it
is
hard
to
escape
it
;
and
it
may
be
said
of
this
,
that
it
hath
slain
it's
ten
thousands
.
But
for
despondency
;
multitudes
of
poor
awakened
souls
,
who
have
escaped
the
danger
of
presumption
,
have
miscarried
hereon
;
From
a
deep
sense
of
their
sins
and
misery
they
have
been
apt
to
fall
into
an
overwhelming
sense
of
both
,
and
to
look
upon
their
wound
as
incureable
,
and
their
disease
past
healing
.
Some
think
so
well
of
themselves
that
they
stand
in
no
need
of
help
:
others
think
so
ill
of
themselves
that
they
look
upon
themselves
as
past
all
help
:
It
is
no
ease
matter
to
keep
in
the
middle
between
both
.
These
are
both
dangerous
to
us
,
and
highly
derogatory
to
the
grace
of
God
;
both
are
a
reproach
to
his
kindness
;
On
the
one
hand
to
think
that
God
would
be
at
that
vast
expence
and
charge
,
to
make
so
full
provision
for
poor
souls
beyond
what
they
need
:
this
is
to
make
the
blood
of
his
Son
to
run
wast
.
To
think
on
the
other
side
that
the
provision
that
God
hath
made
is
too
narrow
,
short
,
and
scant
for
our
relief
:
this
is
a
great
reproach
to
the
mercy
of
God
.
But
because
this
is
frequently
the
case
of
souls
whom
the
Spirit
of
God
convinceth
of
sin
,
and
are
not
yet
throughly
convinced
of
righteousness
,
they
stick
in
these
Bryars
,
and
are
a●t
to
be
gravelled
with
objections
,
doubts
and
〈◊〉
.
Therefore
God
as
a
tender
Father
to
〈…〉
high
regard
of
his
Peoples
comfort
〈…〉
,
hath
been
pleased
to
provide
against
〈…〉
ragements
,
these
three
ways
.
First
,
By
the
discovery
of
his
rich
and
free
grace
;
the
boundlessness
and
unfathomableness
of
his
mercy
.
Secondly
,
by
discovering
so
many
rich
and
precious
promises
,
as
they
are
called
2
Pet.
1.4
.
By
which
he
gives
incouragement
to
them
to
come
to
him
.
Thirdly
,
By
notable
instances
of
his
superabundant
mercy
to
sinners
in
times
past
,
leaving
them
as
monuments
for
ages
to
come
:
as
here
in
S.
Paul
and
others
.
The
Apostle
in
the
15
verse
,
saith
,
(
This
is
a
faithful
saying
,
and
worthy
of
all
acceptation
that
Jesus
Christ
came
into
the
world
to
save
sinners
,
whereof
I
am
chief
,
)
having
set
down
the
●●ches
of
Divine
Grace
,
and
the
full
provision
that
God
hath
made
therein
for
the
chief
of
sinners
,
propounds
himself
here
in
the
text
,
for
on
example
and
pattern
to
strengthen
the
faith
of
others
:
and
by
his
own
experience
to
incourage
them
to
make
●●yal
of
what
he
had
sound
such
full
and
sufficient
relief
from
:
How
be
it
for
this
cause
I
obtained
mercy
,
&c.
In
the
words
here
is
—
1
S.
Pauls
humble
and
thankful
acknowledgment
of
that
kindness
and
mercy
which
God
had
shewed
to
him
;
—
2.
The
gratious
interpretation
and
Construction
,
with
the
improvement
he
makes
of
this
mercy
.
1.8
.
Pauls
humble
and
thankful
acknowledgement
of
that
kindness
and
mercy
which
God
had
shown
him
.
How
be
it
I
obtained
mercy
]
there
is
an
emphasis
in
the
words
how
be
it
;
I
who
seemed
to
be
at
such
a
distance
,
and
remoteness
from
mercy
,
I
who
seemed
to
be
so
unmeet
,
so
unworthy
,
and
under
so
many
discouragements
,
and
great
disadvantages
(
for
what
case
can
possibly
go
beyond
mine
?
)
how
be
it
I
obtained
mercy
:
though
my
case
was
so
bad
.
S.
Paul
speaks
here
of
such
instances
as
can
scarsely
be
paralelled
,
I
that
was
(
in
the
13
vers.
)
a
Blasphemer
and
a
Persecutor
,
and
Injurions
,
yet
I
obtained
mercy
,
because
I
did
it
ignorantly
in
unbelief
,
(
not
that
S.
Paul
would
thereby
extenuate
or
diminish
his
sins
,
he
onely
comforted
himself
in
this
that
his
sins
were
committed
out
of
ignorance
,
there
was
more
of
mistake
then
maliciousness
in
them
;
and
that
he
did
not
intend
an
extenuation
or
diminution
of
his
sins
,
appears
because
he
aggravates
them
so
much
and
maketh
it
so
great
a
wonder
that
ever
such
an
one
as
he
should
obtain
mercy
)
.
He
speaks
it
as
a
matter
of
admiration
and
astonishment
;
for
if
any
person
may
seem
to
be
uncapable
of
mercy
,
saith
he
,
I
was
as
like
as
any
,
I
came
so
near
the
borders
of
the
unpardonable
sin
,
that
it
is
a
wonder
to
me
,
and
to
all
that
understand
what
my
carriage
hath
been
,
that
I
should
obtain
mercy
.
Secondly
,
Here
is
the
interpretation
that
S.
Paul
makes
of
the
kindness
of
God
to
him
:
it
is
not
singly
to
him
,
to
his
benefit
,
to
his
personal
and
peculiar
advantage
,
but
for
the
incouragement
of
others
in
after
times
,
For
this
cause
I
obtained
mercy
,
that
in
me
first
Jesus
Christ
might
shew
forth
all
long
suffering
for
a
pattern
to
them
which
should
hereafter
believe
,
&c.
It
is
the
Language
of
a
humble
and
thankful
soul
,
For
this
cause
I
obtained
mercy
,
that
in
me
first
:
First
,
how
?
it
cannot
be
understood
in
respect
of
order
of
time
,
because
there
were
multitudes
who
had
obtained
mercy
,
that
lived
in
the
ages
before
and
as
great
sinners
as
S.
Paul
,
as
Manasseh
and
others
,
in
the
Old
and
New
Testament
.
How
then
doth
he
say
in
me
first
?
Not
so
much
in
respect
of
the
order
of
time
as
the
clear
evidence
of
the
riches
of
mercy
:
In
me
first
,
that
is
in
me
chiefly
;
thus
many
learned
interpreters
expound
it
:
Besides
the
word
is
the
same
with
that
in
the
verse
before
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
translated
there
,
Chief
,
This
is
a
faithful
saying
,
that
Jesus
Christ
came
into
the
world
to
save
sinners
of
whom
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
I
am
chief
.
1.
Doct.
God
in
shewing
mercy
to
some
doth
intend
good
to
others
.
S.
Paul
was
sensible
of
this
in
the
mercy
that
he
himself
had
partaken
of
,
I
obtained
mercy
,
but
it
was
that
I
might
be
a
pattern
to
them
who
believe
.
David
was
sensible
of
this
in
that
prayer
of
his
51
Psal.
9
,
10
,
11
,
12
,
13.
when
he
had
been
petitioning
of
God
for
mercy
,
9.
vers
.
Hide
thy
face
from
my
sins
,
&c.
13
,
Then
will
I
teach
transgressours
thy
ways
,
and
sinners
shall
be
converted
unto
thee
.
Oh
,
do
but
shew
me
these
favours
and
mercies
and
I
will
improve
them
for
the
benefit
of
others
,
40.
Psal.
1.10
.
David
expresseth
his
faithfulness
to
God
,
and
his
thankfulness
for
the
mercies
he
had
received
,
because
he
did
thus
declare
it
.
Nay
,
this
is
the
very
end
of
Gods
leaving
these
things
upon
record
,
the
kindness
he
shews
to
his
people
,
and
the
severity
he
expresseth
toward
his
enemies
,
that
these
might
be
improved
by
us
to
our
good
,
15.
Rom.
4.
For
whatsoever
things
were
written
aforetime
,
were
written
for
our
learning
,
that
we
through
patience
and
comfort
of
the
Scriptures
might
have
hope
.
But
I
shall
not
insist
on
this
,
2.
Doct.
One
of
the
highest
expressions
of
our
thankfulness
to
God
for
the
mercies
he
hath
vouchsafed
to
us
,
is
to
do
our
utmost
to
encourage
others
to
own
and
acknowledge
,
and
to
come
in
to
God
,
and
partake
of
what
we
enjoy
.
What
a
wonder
doth
S.
Paul
make
it
here
that
he
had
mercy
from
God
,
How
be
it
I
obtained
mercy
;
though
such
and
such
a
one
as
I
was
,
yet
I
obtained
mercy
;
but
it
was
for
a
pattern
to
others
that
hereafter
should
believe
on
him
to
everlasting
life
;
He
debaseth
himself
as
low
as
hell
and
exalteth
Gods
mercy
above
the
heavens
;
indeed
every
thing
of
mercy
is
a
great
wonder
considering
what
we
are
in
point
of
vileness
and
unworthiness
;
but
it
is
an
evidence
that
mercy
is
then
in
mercy
when
it
doth
not
onely
elevate
and
lift
up
our
hearts
in
admiration
and
praising
God
,
but
in
commending
him
to
others
as
the
object
of
their
trust
and
hope
.
3.
Doct.
That
the
scope
and
aim
of
every
Person
should
be
everlasting
life
.
4.
Doct.
That
the
onely
way
to
obtain
this
everlasting
life
is
in
a
way
of
believing
.
5.
Doct.
That
the
work
of
beleiving
is
a
difficult
work
.
6.
Doct.
Because
it
is
a
difficult
thing
to
believe
therefore
God
hath
appointed
all
kind
of
helps
for
the
working
of
faith
in
the
hearts
of
believers
.
But
I
shall
wave
all
these
,
and
speak
to
this
:
Doct.
God
is
pleased
sometimes
to
single
out
Capital
and
notorious
offenders
,
to
make
them
the
objects
of
his
special
and
distinguishing
mercy
to
the
end
they
may
be
as
standing
instances
and
famous
Monuments
of
his
mercy
in
after
ages
;
and
thereby
prevent
all
occasions
of
doubts
,
suspicion
,
and
jealousies
which
humble
sinners
are
in
danger
of
.
This
Doctrine
must
be
warily
understood
.
I
do
not
say
God
always
or
ordinarily
doth
so
;
this
cannot
possibly
be
:
it
is
contrary
to
the
holiness
and
truth
of
God
.
As
God
is
a
holy
God
be
cannot
but
abhor
sin
.
Though
he
hath
mercy
sometimes
on
the
greatest
sinners
,
yet
he
bears
a
perfect
detestation
to
sin
:
therefore
sin
is
called
ant
abominable
thing
,
do
not
that
abominable
thing
that
I
hate
.
He
cannot
but
have
an
infinite
displeasure
against
sin
because
it
is
so
unsuteable
to
his
holiness
,
11.
Psal.
5
,
6
,
7.
The
Lord
trieth
the
Righteous
but
the
wicked
and
him
that
loveth
violence
his
soul
hateth
.
His
countenance
doth
behold
the
upright
,
and
those
only
,
with
approbation
and
delight
.
So
as
to
the
truth
and
veracity
of
God
in
his
threatnings
against
sin
,
which
he
hath
so
severely
pronounced
his
displeasure
against
,
he
is
in
point
of
his
truth
and
faithfulness
obliged
to
make
good
what
he
hath
threatened
as
well
as
promised
.
Therefore
God
doth
not
always
nor
ordinarily
make
notorious
sinners
the
objects
of
his
pardoning
mercy
,
because
this
would
make
God
a
seeming
approver
of
what
himself
hates
,
and
a
countenancer
of
what
he
puts
a
great
discountenance
upon
:
but
sometimes
God
singles
out
some
notable
sinners
and
leaves
them
as
instances
and
monuments
to
after
ages
,
and
it
is
to
this
end
and
purpose
that
they
might
be
as
so
many
Beacons
on
a
hill
to
warn
others
to
take
heed
of
their
sins
,
and
to
give
light
to
others
to
encourage
them
,
notwithstanding
their
objections
,
doubts
,
and
fears
.
Sometimes
you
finde
S.
Paul
admiring
the
grace
of
God
shewed
to
him
;
that
he
who
was
at
that
remoteness
and
distance
from
mercy
,
should
find
mercy
and
favour
;
You
have
a
notable
instance
in
the
2
Ephes.
2.
Wherein
in
times
past
(
speaking
of
them
in
their
Gentilism
)
ye
walked
according
to
the
course
of
this
world
,
&c.
This
was
a
sad
condition
,
to
be
under
the
power
,
to
be
captive
to
the
will
and
pleasure
of
such
an
usurper
.
Vers.
4.
But
God
,
who
is
rich
in
mercy
,
hath
quickned
us
together
with
Christ
.
In
the
7.
vers
.
That
in
the
ages
to
come
be
might
shew
the
exceeding
riches
of
his
grace
,
in
his
kindness
towards
us
through
Jesus
Christ
.
That
he
might
leave
such
standing
objects
of
his
mercy
as
might
obviate
and
prevent
all
discouragements
in
doubting
Christians
,
and
because
S.
Paul
propounds
himself
singly
in
this
Text
I
shall
confine
my self
to
that
particular
instance
,
and
the
end
and
account
,
upon
which
he
obtained
so
much
mercy
:
it
was
that
he
might
be
a
pattern
to
others
.
In
opening
the
Doctrine
I
shall
speak
to
three
things
.
1.
What
those
sins
were
that
S.
Paul
before
his
conversion
was
guilty
of
,
and
notwithstanding
which
he
obtained
mercy
,
which
was
in
his
eye
so
great
a
wonder
.
2.
What
mercy
he
did
obtain
notwithstanding
those
great
sins
.
3.
What
there
is
of
Encouragement
from
these
instances
of
S.
Paul
and
others
recorded
in
the
Scripture
for
the
encouragement
of
doubting
Christians
in
after
ages
.
1.
What
were
those
sins
S.
Paul
was
guilty
of
before
his
Conversion
;
You
find
them
summ'd
up
in
the
13
vers.
of
this
Chapter
,
I
was
a
blasphemer
:
That
is
the
first
;
Now
blasphemy
was
a
capital
crime
and
to
be
punished
with
death
,
and
by
stoning
to
death
.
There
are
two
things
remarkable
in
the
punishment
of
blasphemers
:
It
was
no
less
then
death
,
and
every
person
who
was
not
guilty
was
bound
to
purge
himself
from
so
great
a
crime
by
witnessing
his
detestation
of
it
,
Thy
hand
shall
be
first
against
him
.
The
tender
Father
must
be
severe
against
the
Child
of
his
own
bowels
.
Blasphemy
is
branded
in
Scripture
with
many
black
titles
and
the
punishment
of
it
was
very
severe
.
This
was
the
great
crime
objected
against
Naboth
;
he
must
be
carried
out
of
the
City
and
stoned
as
a
vile
Person
,
not
fit
to
live
because
he
blasphemed
God
and
the
King
,
1
King
.
21.9.13
.
A
greater
crime
then
this
the
enemies
of
our
Saviour
(
notwithstanding
all
their
combinations
against
him
)
could
not
alledge
,
a
stronger
charge
then
that
of
blasphemy
,
they
could
not
lay
against
him
,
26
Matth.
65.
Then
the
high
Priest
rent
his
clothes
,
saying
,
he
hath
spoken
blasphemy
.
What
was
the
blasphemy
?
61
vers
.
This
fellow
said
I
am
able
to
destroy
the
temple
of
God
and
build
it
in
three
days
.
Here
was
reproachful
Language
,
this
fellow
,
this
contemptible
fellow
spake
thus
and
thus
,
and
you
have
heard
his
blasphemy
,
what
need
you
any
more
witnesses
.
This
is
such
a
sin
that
Herod
(
though
he
was
not
guilty
of
blaspheming
God
himself
yet
because
he
did
seem
to
countenance
others
,
who
did
,
when
he
made
that
eloquent
Oration
when
the
People
,
cryed
out
it
is
the
voice
of
a
God
and
not
of
a
man
,
12.
Act.
21.22
.
)
for
his
bare
connivance
at
this
sin
brought
ruine
upon
himself
;
because
he
took
the
glory
to
himself
.
Because
David
had
but
occasioned
the
enemies
to
blaspheme
,
God
dealt
so
severely
with
him
;
the
Child
must
die
,
2
Sam.
12.14
.
I
might
shew
at
large
with
what
severity
the
Magistrates
were
bound
to
bear
witness
against
this
sin
,
5.
Levit.
1.
And
unless
we
express
a
detestation
of
this
sin
we
make
it
our
own
.
That
is
the
first
,
a
blasphemer
.
2.
A
persecutour
;
and
that
he
was
to
purpose
:
do
but
observe
those
emphatical
expressions
by
which
S.
Paul
sets
out
the
hainousness
of
his
guilt
of
this
sin
,
7.
Act.
58.
And
cast
him
out
of
the
City
and
stoned
him
.
8.
Act.
1.
And
Saul
was
consenting
to
his
death
.
9.
Act.
1.
And
Saul
yet
breathing
out
threatnings
and
slaughter
against
the
Disciples
of
the
Lord
,
&c.
And
this
is
the
next
step
to
blasphemy
,
(
perfecution
:
)
He
would
neither
imbrace
Christianity
himself
,
nor
could
he
patiently
endure
that
others
should
,
but
with
all
the
rage
and
fury
imaginable
he
laboured
to
oppose
the
ways
of
Christ
.
3.
He
was
Injurious
,
the
word
in
the
Greek
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
but
once
more
used
in
the
New
Testament
,
1
Rom.
30.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
—
it
is
Translated
despiteful
,
and
denotes
thus
much
;
When
his
power
could
not
reach
the
Persons
of
Professours
,
nor
the
worldly
concerns
of
Professours
,
yet
he
did
his
utmost
to
blast
their
names
and
blemish
their
reputation
:
he
was
a
reviler
,
he
forbore
nothing
that
was
injurious
to
them
,
but
what
was
beyond
his
power
to
inflict
.
These
were
his
sins
.
2.
What
mercy
he
did
obtain
notwithstanding
such
sins
;
and
that
in
three
instances
.
1.
Sparing
mercy
,
God
had
born
with
him
:
Notwithstanding
he
was
often
guilty
of
those
sins
,
which
might
have
brought
wrath
and
destruction
more
quickly
upon
him
:
he
wondered
at
Gods
patience
towards
him
;
this
is
mentioned
in
this
verse
,
That
he
might
shew
forth
all
long
suffering
.
When
he
once
came
to
understand
what
he
had
been
,
and
what
he
had
done
,
he
stands
amazed
at
the
holy
God
that
had
so
much
patience
with
him
.
God
had
(
it
is
true
)
struck
him
to
the
ground
,
he
admired
that
God
had
not
struck
him
as
low
as
hell
.
We
are
apt
to
think
,
beholding
the
gross
abominations
,
that
are
more
open
and
visible
in
our
days
,
what
infinite
patience
there
is
in
God
,
that
he
doth
not
immediately
break
out
upon
such
as
are
guilty
;
but
S.
Paul
like
a
poor
humble
sinner
busies
himself
at
home
,
and
spends
his
wondering
chiefly
on
Gods
patience
towards
himself
,
who
had
been
a
blasphemer
,
and
persecutour
,
and
injurious
,
and
yet
alive
,
and
on
this
side
hell
;
yet
a
pattern
of
the
patience
and
long-suffering
of
God
.
2.
He
obtained
pardoning
and
renewing
mercy
,
in
respect
of
that
double
change
that
was
wrought
upon
him
:
there
was
an
outward
change
in
respect
of
his
State
and
Condition
,
and
there
was
an
inward
change
in
respect
of
the
frame
and
disposition
of
his
heart
.
These
were
the
high
and
choice
mercies
which
he
obtained
.
Mercy
in
respect
of
his
state
and
condition
:
Of
a
childe
of
wrath
he
became
a
childe
of
mercy
and
favour
:
from
a
state
of
death
he
was
brought
into
a
state
of
life
:
from
a
state
of
condemnation
he
was
brought
into
a
state
of
absolution
and
pardon
,
as
he
himself
speaks
,
2
Ephes.
5.
Even
when
we
were
deed
in
sins
he
hath
quickned
us
together
with
Christ
.
We
were
dead
,
guilty
of
death
,
under
a
state
of
condemnation
;
but
now
5.
Rom.
1.
being
justified
by
faith
we
have
peace
with
God
.
Now
justification
is
not
only
an
act
of
mercy
,
and
consists
not
barely
in
the
remission
of
sin
,
but
it
is
an
act
of
justice
also
,
in
regard
of
the
account
upon
which
sin
is
forgiven
;
this
is
a
Doctrine
whereof
many
in
these
times
speak
very
lightly
:
therefore
to
give
a
right
notion
of
Justification
,
consider
it
doth
not
only
consist
in
the
bare
remission
of
sin
,
but
this
remission
of
sin
is
upon
a
valueable
consideration
,
Divine
Justice
having
received
a
valueable
satisfaction
by
the
blood
of
Christ
;
For
nothing
could
expiate
our
sins
but
his
blood
.
Now
S.
Paul
was
sensible
of
the
great
mercy
of
God
to
him
,
and
by
this
mercy
he
means
pardoning
mercy
.
Again
,
he
did
partake
of
purging
mercy
,
in
regard
of
the
inward
frame
and
disposition
of
his
heart
;
This
he
frequently
mentions
.
Thirdly
,
That
is
not
all
,
but
he
obtained
Commissionating
grace
;
grace
to
be
employed
,
to
be
made
use
of
in
the
highest
degree
of
service
to
God
,
and
his
Church
.
From
the
lowest
degree
of
infamy
,
he
was
raised
to
the
highest
place
of
trust
,
12.
vers.
of
this
Chapter
,
And
I
thank
Christ
Jesus
our
Lord
who
hath
enabled
me
:
for
that
be
counted
me
faithful
putting
me
into
the
Ministry
.
Though
the
Ministry
be
never
so
much
despised
,
he
accounted
it
a
high
honour
to
be
put
into
it
;
he
that
was
a
blasphemer
,
a
persecutour
,
injurious
,
that
Christ
should
put
this
honour
upon
him
,
here
is
mercy
indeed
:
for
such
an
offender
to
be
spared
,
to
be
pardoned
,
to
be
sanctified
,
to
be
made
use
of
as
such
a
glorious
chosen
instrument
of
God
among
the
Gentiles
,
this
was
mercy
indeed
.
3.
What
encouragement
is
there
in
this
,
and
such
like
famous
instances
,
which
God
hath
left
upon
record
as
monuments
of
his
mercy
,
for
broken
hearted
sinners
,
who
are
ready
to
sink
under
the
weight
and
burden
of
their
own
sins
?
First
,
These
examples
and
standing
monuments
of
Gods
mercy
to
others
,
are
incouragements
to
humble
broken
hearted
sinners
;
because
the
same
Fountain
of
mercy
still
stands
open
to
us
,
that
was
open
to
them
;
and
by
these
standing
monuments
,
God
hath
enabled
his
people
to
answer
those
puzzling
objections
,
that
do
stick
most
with
them
.
The
bowels
and
compassion
of
a
gracious
God
are
open
now
,
which
were
open
to
Saint
Paul
.
This
is
the
original
of
all
kind
of
mercies
,
and
unless
this
be
open
,
every
door
of
mercy
is
〈◊〉
,
59.
Isa.
1.
The
Lords
hand
is
not
shortned
that
it
cannot
save
.
He
hath
the
same
bowels
now
which
he
had
:
he
is
the
fame
yesterday
and
to
day
,
and
for
ever
,
his
mercy
is
from
one
generation
to
another
:
The
mercy
of
the
Lord
endures
for
ever
,
It
is
no
less
then
twenty
times
mentioned
in
the
136.
Psalm
.
We
have
the
same
fountain
opened
to
us
,
that
is
,
the
Bowel●
of
God
.
Secondly
,
There
is
the
fame
meritoriouss●●●
in
the
bloud
of
Christ
now
as
was
,
He
is
the
La●●
slain
from
the
foundation
of
the
world
.
There
is
an
everlasting
efficacy
in
his
blood
.
The
Papists
speak
of
their
Treasury
of
Indulgences
,
that
sinners
may
live
upon
if
they
will
give
a
handsome
rate
for
them
:
this
is
a
gross
delusion
,
and
multitudes
have
been
deceived
with
it
.
But
this
is
true
and
real
in
Christ
;
there
is
a
treasury
of
all
kinde
of
blessings
laid
up
by
his
purchase
;
by
his
once
offering
up
himself
be
hath
perfected
for
ever
them
that
are
sanctified
.
Thirdly
,
There
is
the
same
efficaciousness
in
the
Spirit
of
Grace
.
We
have
the
same
operations
of
the
Sp●●●
of
grace
to
convince
,
and
to
convert
,
to
sanctifie
,
and
renew
us
;
to
prevent
us
from
si●●ing
;
and
to
regenerate
us
to
holiness
;
to
assist
us
,
and
to
enable
us
to
every
good
way
,
and
work
.
Fourthly
,
If
you
regard
the
instrumental
cause
,
there
is
the
same
vertue
in
ordinances
,
now
which
ever
was
;
because
the
strength
and
vertue
of
ordinances
depend
upon
Gods
presence
and
concurrence
with
them
.
Now
God
hath
promised
his
presence
and
concurrence
to
the
end
of
the
world
,
28.
Matth.
last
,
Lo
,
I
am
with
you
to
the
end
of
the
world
.
Not
only
with
your
Persons
while
your
live
,
but
with
your
successours
,
by
whom
the
same
ordinances
are
dispenced
,
when
you
are
dead
and
gone
.
Again
,
if
you
regard
the
final
cause
,
salvation
and
happiness
,
God
hath
the
same
love
for
the
salvation
of
lost
and
undone
creatures
now
,
which
he
had
of
Old
,
therefore
says
S.
Paul
,
15.
Rom.
8
,
9.
Now
I
say
,
that
Jesus
Christ
was
a
Minister
of
the
circumcision
,
for
the
truth
of
God
,
to
confirm
the
promises
made
unto
your
Fathers
:
and
that
the
Gentiles
might
glorifie
God
for
his
mercy
.
There
is
an
account
given
,
why
the
Gospel
should
extend
to
the
Gentiles
,
because
God
will
be
glorified
among
them
,
3.
Ephes.
21.
He
is
able
and
ready
to
do
for
his
People
,
above
what
they
can
either
ask
,
or
think
;
That
he
might
have
glory
in
all
ages
even
to
the
to
the
end
of
the
world
.
Secondly
,
We
are
under
the
same
encouragements
,
because
we
are
under
the
same
promises
that
they
were
,
and
what
there
is
of
difference
;
is
rather
of
advantage
to
us
,
above
what
it
was
to
them
;
the
promises
to
us
are
more
clear
and
plain
.
We
have
the
same
Covenant
now
,
that
they
had
,
3.
Gal.
14.
That
the
blessing
of
Abraham
might
come
upon
the
Gentiles
;
we
have
the
same
Covenant
to
plead
.
And
the
terms
and
conditions
upon
which
mercy
is
tendered
in
the
promises
is
the
same
;
as
faith
and
repentance
which
was
accepted
then
is
accepted
now
;
and
these
conditions
are
more
clear
now
,
then
at
that
time
.
3.
The
great
design
and
intent
of
God
in
singling
out
such
Persons
,
is
that
he
might
give
sufficient
antidotes
against
all
objections
:
this
is
the
account
S.
Paul
gives
in
this
place
,
That
in
●e
first
,
Jesus
Christ
might
shew
forth
all
long-suffering
for
a
pattern
to
them
which
should
hereafter
believe
.
Now
how
hath
God
been
pleased
by
such
examples
to
provide
against
all
the
discouragements
of
poor
humbled
and
doubting
sinners
?
1.
God
hereby
shews
,
that
as
great
and
notorious
sinners
,
as
we
can
think
our selves
to
be
have
been
pardoned
.
I
obtained
mercy
,
saith
S.
Paul●
who
was
a
blasphemer
,
therefore
let
no
man
hence
forward
despair
of
mercy
,
for
there
is
riches
and
fulness
enough
of
mercy
in
the
bosome
of
God
for
the
greatest
sinners
.
Manasseh
(
whom
the
Scripture
discovers
to
be
as
a
summary
or
an
abridgement
of
all
kind
of
wickedness
,
2
Chr●●
.
33.2
.
)
had
done
like
the
heathen
in
all
their
abominations
,
9.
vers
.
He
made
them
equal
with
them
in
Witchcrafts
,
and
Idolatry
,
and
in
all
manner
of
abominations
;
Nay
,
to
exceed
the
heathen
,
and
yet
when
he
was
in
Affliction
in
the
12
,
13.
vers.
he
besought
the
Lord
his
God
,
and
humbled
himself
greatly
before
the
God
of
his
Fathers
,
and
prayed
unto
him
,
and
he
was
entreated
of
him
.
Great
sinners
may
be
pardoned
.
2.
Some
object
the
unworthiness
of
their
Person
;
but
consider
as
unworthy
Persons
as
you
can
be
have
obtained
mercy
,
and
been
made
instruments
of
mercy
to
others
,
36.
Ezek.
31.32
.
3.
Persons
as
unwilling
as
you
have
found
mercy
,
5.
John
40.
It
s
our
Saviours
great
complaint
you
will
not
come
to
me
that
you
might
have
life
;
he
is
willing
to
give
it
;
what
can
poor
dead
Persons
more
need
then
life
?
he
is
willing
to
bestow
it
;
he
invites
them
to
accept
of
it
,
but
they
would
not
come
to
him
that
they
might
have
life
.
But
yet
many
of
those
obtained
mercy
.
Nay
,
Let
me
adde
farther
,
is
it
your
inability
that
discourageth
you
?
As
unable
as
you
have
found
mercy
;
our
Saviour
tells
us
,
6.
John
44.
No
man
can
come
to
me
except
the
Father
which
hath
sent
me
draw
him
.
We
are
all
naturally
unable
,
unwilling
,
and
unworthy
,
yet
God
gives
encouragement
by
these
instances
and
standing
monuments
of
his
favour
to
answer
all
objections
.
Vse
1.
This
may
serve
by
way
of
reproof
to
three
sorts
of
Persons
,
Hath
God
left
such
standing
Monuments
of
his
mercy
to
Notorious
offenders
;
even
such
as
is
sufficient
to
answer
all
objections
,
if
they
be
but
once
humbled
and
come
to
him
upon
his
own
terms
?
Then
this
may
reprove
such
as
Consult
not
the
Scriptures
,
that
know
not
what
monuments
God
hath
left
upon
record
for
our
encouragement
;
at
what
a
loss
are
such
Persons
for
the
making
use
of
such
examples
.
2.
It
reproves
such
as
are
careless
in
making
use
of
them
;
that
seldom
concern
themselves
about
the
case
of
their
souls
;
that
neither
Consider
how
it
is
with
them
at
present
,
nor
how
it
is
like
to
be
with
them
for
the
future
.
3.
It
reproves
such
as
make
a
perverse
use
of
these
examples
,
in
turning
the
grace
of
God
into
Lasciviousness
and
Wantonness
,
in
making
use
of
these
examples
of
mercy
,
either
for
the
imboldening
of
themselves
in
sin
,
to
the
hardening
of
their
hearts
against
Gods
fear
;
or
to
encourage
themselves
in
the
delaying
their
repentance
,
and
applying
themselves
to
God
for
mercy
;
but
let
loose
the
reins
of
their
Corruptions
,
because
such
great
sinners
have
been
pardoned
;
Therefore
a
Pardon
is
easie
to
be
had
,
it
is
but
crying
God
have
mercy
upon
me
:
Oh
,
take
heed
of
such
bold
Presumption
in
sin
;
it
is
a
most
dangerous
thing
to
play
the
wantons
with
the
tender
grace
and
mercy
of
God
;
how
many
are
apt
to
plead
for
the
justification
of
their
sins
,
because
many
have
been
saved
,
who
have
been
guilty
of
their
sins
.
I
do
not
know
of
any
kind
of
sins
but
God
hath
given
us
instances
of
his
saving
some
from
such
sins
:
But
what
a
high
degree
of
blasphemy
is
this
to
pervert
the
grace
of
God
to
such
contrary
ends
to
what
God
intended
it
.
All
along
in
Scripture
these
Monuments
are
mentioned
,
to
keep
us
humble
,
thankful
and
lively
in
the
service
of
God
;
and
not
to
enbolden
us
in
sin
;
this
is
quite
contrary
to
the
whole
design
of
the
Gospel
.
Hence
see
also
,
the
necessity
of
keeping
these
famous
instances
fresh
in
your
thoughts
,
for
the
supporting
of
your
Spirits
;
Oh
,
think
what
their
case
is
,
how
difficult
and
dangerous
,
who
forget
these
examples
?
and
what
success
they
will
find
who
improve
them
faithfully
and
not
wantonly
.
And
consider
the
great
difficulty
of
believing
:
it
is
what
God
Commands
in
a
way
of
Condition
:
and
it
is
what
God
hath
promised
in
a
way
of
grace
:
it
is
beyond
our
power
to
believe
:
who
hath
believed
our
report
,
to
whom
is
the
Arm
of
the
Lord
revealed
:
it
is
onely
the
mighty
Arm
of
God
that
can
work
faith
in
such
hearts
as
ours
are
.
How
much
prejudiced
are
we
against
every
thing
of
Faith
?
as
the
Person
of
Christ
,
and
the
righteousness
of
Christ
?
What
a
hard
task
had
S.
Paul
with
many
of
the
Churches
,
(
as
the
Romanes
and
Galatians
)
to
bring
them
off
from
their
self-righteousness
,
and
trusting
to
their
works
?
Oh
,
it
is
not
an
easie
matter
to
bring
our
hearts
to
close
with
Christ
,
to
think
that
Christ
will
entertain
thoughts
of
mercy
towards
us
.
These
are
the
two
Capital
Mistakes
by
which
most
of
the
world
miscarry
,
either
to
think
so
slightly
of
sin
,
as
not
to
regard
it
:
or
so
blackly
of
sin
as
to
think
themselves
past
all
remedy
.
Let
what
hath
been
said
encourage
you
to
make
this
use
,
to
strengthen
your
faith
,
and
to
lay
hold
humbly
and
thankfully
on
the
promises
made
to
you
:
it
is
to
this
end
that
God
hath
left
such
paterns
of
mercy
on
record
for
us
:
and
consider
it
is
the
principal
design
of
Satan
to
rob
you
of
faith
,
to
weaken
believing
,
and
to
keep
you
off
from
believing
,
Satan
hath
desired
to
winnow
thee
as
wheat
.
If
Satan
can
but
destroy
our
faith
he
will
destroy
our
peace
,
comfort
,
and
safety
.
Nay
,
he
doth
at
once
rob
us
of
all
.
I
should
have
shewed
the
sinfulness
of
unbelief
,
when
God
hath
been
so
gracious
,
not
onely
to
make
such
full
promises
,
and
such
gracious
offers
,
but
to
leave
such
monuments
and
paterns
of
his
graciousness
,
and
that
yet
we
should
be
unbelieving
,
and
stand
off
from
God
;
this
false
kind
of
humility
is
that
which
hath
deceived
many
;
let
an
awakened
sinner
therefore
take
heed
of
it
:
It
is
to
this
end
God
hath
left
examples
of
his
mercy
to
others
,
to
encourage
others
that
should
believe
on
him
in
after
ages
.
SERMON
II.
The
Text
,
1.
Coloss.
12.
Giving
thanks
unto
the
Father
,
which
hath
made
us
meet
to
be
partakers
of
the
inheritance
of
the
Saints
in
light
.
THough
God
hath
not
thought
meet
to
exempt
his
people
from
affliction
,
yet
he
hath
taken
care
that
they
shall
not
be
destitute
of
supports
sufficient
to
bear
them
up
above
dejections
in
their
afflictions
;
and
of
all
the
encouragements
that
we
finde
upon
record
in
the
Scriptures
,
this
is
none
of
the
least
,
that
S.
Paul
mentions
here
in
the
Text
;
giving
thanks
,
&c.
The
Apostle
begins
this
Epistle
according
to
his
usual
and
accustomed
manner
,
to
wit
,
with
prayer
on
the
behalf
of
them
to
whom
he
writes
;
the
blessings
he
prays
for
are
chiefly
these
three
,
First
,
That
they
may
know
the
will
of
God
,
and
know
it
fully
;
this
you
have
in
the
9.
vers
.
For
this
cause
we
also
,
since
the
day
we
heard
it
do
not
cease
to
pray
for
you
,
and
to
desire
that
ye
might
be
filled
with
the
knowledge
of
his
will
,
in
all
wisdom
and
spiritual
understanding
.
The
Second
thing
he
prays
for
,
is
,
that
they
may
obey
the
will
of
God
,
and
obey
it
universally
;
and
that
you
have
in
the
10.
v.
That
they
might
walk
worthy
of
the
Lord
unto
all
well-pleasing
,
being
fruitful
in
every
good
work
,
and
encreasing
in
the
knowledge
of
God
.
The
third
thing
he
prays
for
is
,
that
they
might
submit
unto
the
will
of
God
,
and
submit
to
it
with
chearfulness
,
and
that
you
have
in
the
11.
vers
.
Strengthened
with
all
might
according
to
his
glorious
power
,
unto
all
patience
and
long-suffering
with
joyfulness
.
There
are
three
things
;
that
are
essential
to
a
sincere
Christian
,
The
knowledge
of
Gods
will
,
The
practifing
of
what
he
knows
,
and
then
not
onely
the
doing
of
what
God
Commands
,
but
a
submitting
to
what
God
inflicts
:
These
are
the
three
things
the
Apostle
prays
for
,
and
it
is
worth
our
while
to
consider
,
the
order
in
which
he
prays
for
them
,
—
First
,
He
prays
that
they
may
know
the
will
of
God
:
they
did
know
it
in
some
measure
already
,
but
he
prays
that
they
may
know
it
fully
;
knowledge
is
that
which
makes
way
for
practice
;
without
knowledge
,
Solomon
tell
us
the
minde
cannot
be
good
;
but
knowledge
alone
cannot
speak
our
condition
to
be
safe
;
A
great
deal
of
knowledge
the
worst
of
Creatures
have
had
,
not
onely
the
worst
of
men
,
but
the
worst
of
Creatures
,
but
that
knowledge
which
is
an
unactive
knowledge
,
is
little
better
then
the
knowledge
of
Devils
,
for
they
2.
James
19.
believe
,
and
tremble
.
And
therefore
the
Apostle
here
prays
,
that
they
might
adde
to
their
knowledge
obedience
,
and
that
this
obedience
might
be
full
;
but
our
obedience
can
never
be
compleat
,
unless
it
be
as
well
in
submitting
to
the
providential
will
of
God
,
as
in
doing
his
Commanding
will
;
You
read
of
a
twofold
will
of
God
;
his
preceptive
will
,
that
sets
before
us
the
rule
of
our
duty
,
and
his
providential
will
,
and
by
this
he
orders
all
our
affairs
;
we
must
shew
our
obedience
in
both
.
The
Apostle
having
therefore
thus
recommended
the
Spiritual
estate
of
these
Colossians
to
God
by
prayer
,
he
goes
on
and
encourageth
them
to
follow
his
prayer
with
suitable
endeavours
,
giving
thanks
unto
the
Father
,
which
hath
made
us
meet
,
&c.
There
are
in
these
words
three
particulars
.
1.
An
eminent
priviledge
,
An
inheritance
in
light
.
2.
The
means
by
which
this
priviledge
is
attained
,
that
is
,
we
must
be
made
meet
before
we
can
be
made
partakers
of
it
.
3.
The
duty
that
lies
upon
all
them
whom
God
hath
been
thus
far
gracious
to
,
as
to
make
them
meet
to
be
partakers
of
the
inheritance
of
the
Saints
in
light
.
They
should
be
full
of
thankful
acknowledgements
and
praises
,
giving
thanks
,
&c.
Whatever
their
outward
condition
might
be
,
though
they
lived
in
times
of
trouble
,
and
persecution
,
though
many
black
clouds
did
then
hang
over
the
Church
of
God
,
yet
God
is
merciful
,
for
which
you
should
be
thankful
,
and
which
may
cause
you
to
rejoyce
in
his
goodness
,
what
ever
your
outward
condition
may
be
.
I
shall
a
little
explain
the
words
,
and
then
proceed
,
1.
Here
is
an
eminent
Priviledge
,
and
that
is
in
general
said
to
be
an
inheritance
,
the
Original
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
part
of
the
Inheritance
;
which
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
properly
signifies
a
lot
:
most
interpreters
think
it
to
be
an
allusion
to
the
people
of
Israel
,
when
by
their
several
tribes
,
and
families
,
they
had
their
inheritances
divided
among
them
;
it
was
all
done
by
lot
,
they
took
it
by
lot
,
every
Israelite
had
his
Portion
,
and
inheritance
by
lot
,
so
hath
every
gracious
soul
here
this
spiritual
inheritance
.
More
particularly
,
it
is
said
to
be
an
inheritance
,
that
is
,
not
Common
,
but
an
inheritance
peculiar
to
the
Saints
,
that
is
,
to
them
that
are
renewed
,
and
Sanctified
;
to
them
that
are
born
again
,
for
though
the
word
sanctification
is
used
sometimes
in
a
larger
sense
,
yet
here
it
must
mean
an
inward
,
and
through
work
of
grace
,
The
inheritance
of
the
Saints
in
light
.
But
then
as
it
is
no
ordinary
inheritance
,
so
neither
is
it
any
despicable
,
or
mean
inheritance
,
it
is
called
here
an
inheritance
of
the
Saints
in
light
.
The
word
light
in
Scripture
,
is
frequently
put
for
comfort
,
thus
you
read
in
the
8.
Esther
16.
it
is
said
there
,
when
Mordicai
was
advanced
into
favour
with
Ahasuerus
,
and
those
black
clouds
were
blown
over
the
heads
of
the
Jews
,
then
had
they
light
,
and
gladness
,
So
in
97.
Psal.
11.
Light
is
sown
for
the
righteous
,
light
,
that
is
,
joy
,
and
joy
for
the
upright
in
heart
:
112.
Psal.
4.
you
have
the
like
expression
there
,
to
the
upright
ariseth
light
in
darkness
,
that
is
,
though
for
the
present
he
may
be
under
many
troubles
,
and
perplexing
thoughts
,
yet
light
is
sown
:
though
at
present
the
seed
sown
under-ground
,
seems
to
be
dead
,
and
wither
,
yet
it
will
bring
forth
a
plentiful
increase
.
Sometimes
it
denotes
not
onely
comfortable
things
,
but
the
transcendent
excellency
of
things
;
thus
it
is
said
of
Satan
,
he
transforms
himself
into
an
Angel
of
light
,
2
Cor.
11.14
.
an
Angel
of
light
,
that
is
,
an
Angel
of
glory
,
a
blessed
Angel
:
in
the
104.
Psal.
2.
God
is
said
,
to
Cover
himself
with
light
,
as
with
a
garment
,
it
denotes
the
transcendent
excellency
of
his
Majesty
;
so
that
you
see
this
inheritance
is
no
mean
nor
ordinary
thing
,
it
is
no
despicable
thing
,
it
is
peculiar
to
the
Saints
,
it
is
the
inheritance
of
the
Saints
in
light
,
that
is
,
it
is
a
glorious
and
excellent
inheritance
.
2.
Here
is
the
means
by
which
alone
this
inheritance
can
be
obtained
,
that
is
,
none
can
partake
of
it
,
but
those
that
are
first
made
meet
for
it
:
This
is
a
necessary
predisposition
in
all
who
do
partake
of
this
Inheritance
;
they
must
first
be
made
meet
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
word
Meet
is
often
translated
worthy
:
Sometimes
it
signifies
suitable
,
bring
forth
fruit
meet
for
repentance
,
that
is
,
as
becomes
repentance
.
Let
your
Conversation
be
as
becomes
the
Gospel
,
A
giving
thanks
to
the
Father
who
hath
made
us
meet
,
this
implies
two
things
,
1.
That
we
are
naturally
unmeet
,
we
are
not
born
meet
,
we
must
be
made
meet
;
who
hath
made
us
meet
.
2.
That
our
being
made
meet
,
is
not
the
fruit
of
our
own
endeavour
,
but
of
Gods
grace
:
who
hath
made
us
meet
;
it
is
not
our
act
,
but
Gods
goodness
;
it
is
not
any
strength
of
our
own
,
but
the
care
,
and
love
of
God
,
who
hath
made
us
thus
,
for
who
bring
a
clean
thing
out
of
an
unclean
?
not
one
,
Job
14.4
.
3.
Here
is
the
duty
that
lies
upon
them
towards
whom
God
hath
been
so
gracious
as
to
make
them
meet
to
be
partakers
of
this
inheritance
,
They
should
be
continually
giving
thanks
,
that
God
hath
been
so
good
unto
them
,
it
is
more
then
if
God
had
blessed
them
with
all
the
good
things
of
this
world
,
it
is
more
then
if
God
had
given
them
the
utmost
of
what
they
can
desire
,
nay
more
then
their
desires
can
reach
.
There
are
several
observations
which
may
be
raised
from
the
words
,
These
two
I
shall
give
you
,
1.
Doct.
What
ever
the
condition
of
the
people
of
God
may
be
for
the
present
,
yet
they
have
an
Inheritance
for
the
future
.
The
people
of
God
are
in
this
world
,
as
Children
in
their
non-age
,
as
heirs
that
are
under
Tutours
,
and
Guardians
;
They
may
have
a
right
,
and
title
to
very
large
Priviledges
;
but
they
are
under
age
,
they
have
not
the
fruition
of
what
is
their
own
.
This
is
the
very
allusion
of
the
Apostle
,
4.
Gal.
1.
Now
I
say
,
that
the
heir
so
long
as
he
is
a
child
,
differeth
nothing
from
a
servant
,
though
he
be
Lord
of
all
.
You
know
the
first-born
,
he
is
an
heir
,
though
he
be
but
an
infant
;
Now
all
the
Children
of
God
are
stiled
his
first
born
this
you
may
see
12.
Heb.
23.
The
Church
,
of
the
first
born
,
how
?
not
of
the
will
of
man
,
nor
of
the
will
of
the
flesh
,
but
of
God
and
as
the
Children
of
Nobles
are
born
to
Honours
;
and
the
Children
of
rich
Men
to
Estates
,
so
the
Children
of
God
,
are
born
to
this
inheritance
.
I
speak
not
of
their
Natural
,
but
Spiritual
birth
;
that
are
born
again
.
It
is
said
of
our
Saviour
,
that
he
is
the
great
heir
of
all
things
;
and
it
is
said
of
the
members
of
Christ
,
that
they
are
co-heirs
with
him
:
and
what
is
that
to
which
they
are
heirs
?
It
is
so
fully
,
and
affectionately
described
,
and
so
Rhetorically
,
that
it
is
worth
our
while
to
pause
a
little
upon
it
,
in
the
many
expressions
concerning
it
,
1
Pet.
1.3
,
4.
Blessed
be
the
God
,
and
Father
of
our
Lord
Jesus
Christ
.
Which
according
to
his
abundant
mercy
hath
begotten
us
again
,
&c.
There
is
Regeneration
;
but
to
what
?
To
a
lively
hope
,
by
the
resurrection
of
Jesus
Christ
from
the
dead
,
to
an
inheritance
incorruptible
,
and
undefiled
,
and
that
fadeth
not
away
,
reserved
in
Heaven
for
you
.
For
the
clearing
of
this
,
I
shall
only
alledge
some
few
arguments
,
That
it
must
needs
be
so
,
that
the
people
of
God
,
(
those
that
are
truly
regenerate
,
and
born
again
)
have
an
inheritance
intailed
on
them
.
1.
The
first
argument
is
drawn
from
their
present
condition
here
on
earth
,
this
speaks
that
they
must
have
something
future
.
1.
Their
Comforts
in
outward
things
are
usually
fewer
then
others
:
The
Papists
make
prosperity
a
mark
of
the
true
Church
,
but
how
contrary
this
is
to
the
history
of
the
Scripture
,
and
the
experience
of
all
ages
,
I
need
not
mention
:
We
find
God
many
times
is
abundantly
gracious
to
those
in
these
spiritual
blessings
,
to
whom
he
gives
very
little
of
outward
Comforts
;
In
our
Saviours
time
,
you
read
the
poor
received
she
Gospel
,
so
in
after
times
,
2.
James
5.
you
read
God
hath
chosen
the
poor
in
this
world
,
rich
in
Faith
.
There
are
many
that
are
low
in
the
world
,
yet
high
in
esteem
with
God
;
I
do
not
speak
as
if
there
was
an
Inconsistency
between
these
things
,
but
I
speak
of
what
is
the
usual
Condition
of
Gods
People
,
in
respect
of
these
outward
things
:
Now
,
it
cannot
be
imagined
,
that
God
should
be
more
liberal
,
and
bountiful
in
any
sorts
of
blessings
to
his
enemies
,
then
to
his
sons
;
that
he
should
extend
bounty
in
any
kind
more
largly
to
them
he
hates
,
then
to
those
he
loves
;
Now
,
in
that
God
so
often
bestows
less
of
outward
good
things
upon
his
people
,
when
he
bestows
more
upon
his
enemies
;
this
is
an
Argument
that
there
remains
something
for
the
future
for
the
People
of
God
.
This
argument
hath
so
far
prevailed
with
many
of
the
heathen
,
that
they
have
been
convinced
there
is
another
world
,
wherein
God
will
manifest
the
righteousness
of
his
Judgements
,
as
the
Apostle
calls
the
day
of
Judgement
,
the
day
of
the
revelation
of
the
righteous
judgement
of
God
.
2.
As
their
outward
comforts
,
are
usually
fewer
,
so
their
delights
in
,
and
Affections
to
what
they
enjoy
are
usually
lower
,
they
do
not
look
on
the
things
of
this
world
,
as
any
great
matter
:
when
others
account
the
world
their
Idol
:
In
the
10.
Mat.
37.
you
read
what
the
duty
of
the
people
of
God
is
,
He
that
loveth
father
or
mother
more
then
me
,
is
not
worthy
of
me
:
and
be
that
loveth
son
or
daughter
more
then
me
,
is
not
worthy
of
me
.
Others
may
make
them
Idols
in
their
Affections
;
but
it
is
the
duty
of
a
gratious
soul
to
keep
these
things
low
in
its
thoughts
.
The
description
of
the
Church
you
have
in
the
Revelations
,
The
woman
is
cloathed
with
the
sun
,
and
hath
the
noon
under
her
feet
;
her
feet
were
where
others
hearts
are
,
she
trampled
on
the
world
.
Now
God
sometimes
calls
his
People
to
an
actual
forsaking
of
these
things
for
him
;
you
read
,
12.
Gen.
1.
That
God
called
Abraham
to
leave
his
fathers
house
,
and
his
native
country
,
and
his
friends
,
and
●equaintance
,
and
to
go
he
knew
not
whither
,
and
amongst
he
knew
not
whom
,
and
Abraham
yielded
obedience
:
So
Moses
,
11.
Heb.
25.
He
chose
rather
to
suffer
afflictions
with
the
people
of
God
,
then
to
enjoy
the
pleasures
of
sin
for
a
season
.
Thus
the
Disciples
,
19.
Matt.
27.
left
all
.
Then
answered
Peter
,
and
said
unto
him
,
behold
,
we
have
forsaken
all
,
and
followed
thee
:
And
though
God
doth
not
call
us
to
such
actual
forsaking
of
all
things
for
him
,
at
all
times
,
yet
to
an
habitual
,
to
a
dispositional
forsaking
them
:
that
is
,
to
a
despising
,
and
an
undervaluing
of
them
for
himself
:
thus
far
God
calls
to
forsake
them
at
all
times
.
Now
for
as
much
,
as
their
outward
comforts
are
fewer
,
and
the
comfort
they
take
in
these
outward
things
are
meaner
,
it
argues
that
God
hath
some
thing
better
in
store
for
his
people
than
these
things
.
3.
Their
outward
afflictions
are
usually
greater
,
then
others
,
and
that
partly
out
of
Gods
love
to
them
,
and
their
love
to
him
,
not
only
in
regard
of
the
malice
of
their
enemies
,
but
partly
out
of
Gods
love
to
them
;
12.
Heb.
6.
Every
son
whom
he●
loves
he
chasteneth
,
and
scourgeth
every
son
whom
b●
receiveth
.
We
have
need
of
afflictions
,
God
out
of
his
fatherly
care
is
pleased
to
afflict
his
,
more
then
others
:
you
find
when
God
was
angry
with
his
people
of
Israel
,
he
discovered
his
anger
by
this
,
in
that
he
would
not
vouchsafe
to
make
know●
himself
to
be
angry
:
Why
,
should
you
be
smi●●●●
any
more
?
Isaiah
1.5
.
God
would
not
be
at
the
pains
to
correct
such
:
Now
as
Gods
love
to
his
People
,
makes
their
a●●●ctions
greater
then
others
,
so
many
times
their
love
to
him
,
11.
Heb.
37.
They
were
stoned
,
they
were
bewn
in
sunder
,
were
tempted
,
were
slain
with
the
sword
:
they
wandred
about
in
sheep
skins
,
and
goat
skins
,
being
destitute
,
afflicted
,
tormented
.
3.
Those
primitive
worthies
,
might
easily
have
escaped
dangers
,
and
shunned
those
calamities
that
they
under-went
;
but
it
s
said
they
accepted
not
of
deliverance
,
that
they
might
obtain
a
better
resurrection
.
That
is
,
they
were
more
tender
of
the
glory
of
God
,
and
their
faithfulness
to
him
,
then
what
ever
in
the
world
was
of
highest
esteem
amongst
them
.
So
if
you
look
over
the
book
of
God
,
you
shall
find
,
though
all
men
have
had
a
portion
in
afflictions
,
yet
the
people
of
God
have
usually
had
a
larger
share
;
how
many
oppofitions
,
have
they
met
with
,
upon
no
other
account
then
upon
the
account
of
their
faithfulness
to
God
:
Abol
,
was
not
only
persecuted
,
but
murdered
,
by
his
Brother
.
Abraham
met
with
no
small
tryals
,
many
times
;
so
Moses
:
I
might
speak
of
many
instances
,
which
would
be
too
large
to
mention
;
how
Elijah
was
forced
to
fly
for
his
life
,
Micaiah
was
fed
with
the
bread
of
affliction
,
and
waters
of
Adversity
;
and
Ecclesiastical
writers
tell
us
,
that
Isaiah
was
sawn
asunder
:
and
the
Scripture
that
Jeremiah
was
put
into
a
dungeon
:
and
history
tells
us
,
that
he
was
afterwards
slain
in
Babylon
:
and
therefore
many
ancient
writers
do
frequently
mention
the
flaming
bush
,
the
Ark
tossed
upon
the
waves
,
to
be
excellent
Emblems
,
to
describe
the
State
of
the
Church
here
upon
the
earth
;
This
bush
is
ever
burning
,
but
not
consumed
,
Gods
care
of
it
is
such
.
4.
The
only
support
that
Gods
people
have
here
,
is
their
hope
of
this
inheritance
.
The
Apostle
tells
the
Hebrews
,
what
they
must
expect
to
meet
with
;
and
says
he
,
you
have
need
of
patience
,
that
after
you
have
done
the
will
of
God
,
you
may
reap
the
promises
;
Yet
says
he
,
a
little
while
,
and
he
that
shall
come
will
come
,
and
the
just
shall
live
by
his
faith
.
Alass
,
should
they
live
by
sense
,
their
comforts
would
be
soon
over-clouded
;
but
they
live
by
faith
,
that
is
,
they
live
above
these
outward
things
,
and
mind
their
spiritual
,
and
heavenly
concernments
,
10.
Heb
34
,
35.
You
read
in
the
20.
Act.
24.
what
was
S.
Pauls
great
support
,
when
he
went
bound
in
the
Spirit
to
Jerusalem
,
None
of
these
things
move
me
;
Neither
count
I
my
life
dear
unto
my self
,
so
that
I
might
finish
my
course
with
joy
,
and
the
Ministry
;
which
I
have
received
of
the
Lord
Jesus
,
to
testifie
the
Gospel
of
the
grace
of
God
.
He
had
higher
things
in
his
eye
,
then
all
these
things
were
;
this
was
that
supported
him
,
1
Cor.
15.19
.
If
we
had
hope
only
of
Christ
in
this
life
,
we
were
of
all
men
most
miserable
.
Now
;
if
you
put
all
these
together
,
Consider
what
the
case
of
Gods
People
is
in
this
world
,
and
what
their
carriage
is
;
then
certainly
,
there
must
be
an
Inheritance
remaining
for
them
;
some
thing
better
,
some
thing
greater
,
then
what
they
enjoy
here
.
2.
A
second
reason
is
this
,
Consider
,
the
price
that
Christ
hath
paid
to
purchase
this
inheritance
for
them
;
When
Christ
was
leaving
the
world
,
he
tells
them
,
I
go
to
prepare
a
place
for
you
;
In
my
fathers
house
there
are
many
Mansions
;
Nay
,
he
tells
them
in
the
14.
John
,
that
this
was
the
very
design
of
his
coming
into
the
world
;
and
can
we
think
that
all
that
agony
,
and
all
those
strong
crys
,
that
he
offered
up
in
the
days
of
his
flesh
,
shall
be
lost
,
and
disregarded
;
Now
,
what
his
design
in
all
his
sufferings
were
,
you
may
see
,
17.
John
24.
Father
,
I
will
that
they
also
whom
thou
hast
given
me
,
be
with
me
where
I
am
;
that
they
may
behold
my
glory
which
thou
hast
given
me
:
for
thou
lovedst
me
before
,
the
foundation
of
the
world
.
We
cannot
think
that
God
who
looks
upon
that
as
a
condemning
sin
in
others
,
to
trample
under
foot
the
blood
of
Christ
,
that
he
should
do
any
thing
like
this
himself
:
The
53.
Isaiah
is
an
excellent
Chapter
to
describe
those
transactions
that
past
between
the
Father
,
and
Son
,
in
order
to
mans
redemption
;
Christ
he
undertakes
to
suffer
on
their
behalf
;
And
the
Father
he
undertakes
the
success
of
his
sufferings
,
in
letting
of
him
,
see
of
the
travel
of
his
soul
.
3.
Consider
the
promises
of
God
,
and
certainly
the
promises
of
God
,
are
a
sure
foundation
to
build
upon
;
The
promises
of
a
man
,
though
of
the
greatest
of
men
,
are
but
mutable
;
God
hath
bid
us
to
cease
from
man
,
whose
breath
is
in
his
nostrils
;
Men
of
low
degree
are
vanity
,
and
men
of
high
degree
are
a
lie
:
Put
not
your
confidence
in
Princes
:
and
in
the
62.
Psal.
you
have
many
expressions
to
that
purpose
;
But
the
word
of
God
,
this
is
a
sure
foundation
,
Heaven
and
earth
shall
sooner
fail
,
then
one
jot
or
tittle
of
what
he
hath
said
.
Now
God
hath
promised
,
a
future
state
of
glory
to
his
people
,
a
future
inheritance
.
Lastly
,
Consider
the
earnests
,
and
pledges
,
that
God
doth
in
this
world
afford
his
people
of
their
future
inheritance
;
he
gives
them
some
pledges
,
that
they
may
know
how
sure
it
is
,
and
he
gives
them
some
fore
tasts
,
that
they
may
know
how
sweet
it
is
:
1
Ephes.
13.14
.
In
whom
ye
also
trusted
,
after
that
ye
had
heard
the
word
of
truth
,
the
Gospel
of
your
salvation
:
in
whom
also
after
that
ye
believed
,
ye
were
sealed
with
the
holy
Spirit
of
promise
which
is
the
earnest
of
our
inheritance
,
until
the
redemption
of
our
purchased
possession
,
unto
the
praise
of
his
glory
.
So
much
for
the
Doctrinal
part
;
What
ever
the
condition
of
the
people
of
God
may
be
for
the
present
;
yet
,
they
have
a
future
inheritance
:
they
may
have
but
little
perhaps
in
possession
,
but
they
have
much
in
reversion
:
they
may
have
nothing
in
hand
;
but
they
have
a
great
deal
in
hope
.
For
the
use
and
application
of
this
point
,
1.
What
folly
is
it
then
,
to
judge
of
them
that
are
sincerely
gracious
,
by
what
is
present
?
Alass
,
if
you
judge
of
things
,
or
persons
,
by
what
is
present
,
as
to
outward
things
,
this
is
a
falliable
rule
.
In
the
73.
Psal.
the
Psalmist
eying
this
rule
so
much
,
was
in
great
danger
of
mistaking
,
but
be
at
last
recollects
himself
,
and
says
,
If
I
should
speak
thus
,
I
should
offend
against
the
generation
of
the
righteous
.
So
37.
Psal.
37.
Mark
the
perfect
man
,
and
behold
the
upright
:
for
the
end
of
that
man
is
peace
.
His
beginning
may
be
trouble
,
his
continuance
may
be
with
oppositions
,
but
his
end
shall
be
peace
.
2.
In
the
next
place
,
Is
it
so
?
Then
let
us
make
no
misconstructions
of
Gods
dealings
with
us
.
If
we
can
but
answer
this
great
question
,
that
we
are
in
the
number
of
them
that
have
a
right
to
this
future
inheritance
,
we
have
reason
to
entertain
good
thoughts
of
God
,
what
ever
he
is
pleased
to
do
with
us
,
as
to
other
things
;
If
God
hath
been
gracious
to
us
,
in
the
choicest
mercies
,
we
should
not
entertain
hard
thoughts
of
him
,
if
he
with
hold
or
remove
smaller
mercies
;
If
he
hath
been
gracious
to
us
in
distinguishing
blessings
,
we
should
not
be
so
apt
to
challenge
God
concerning
these
outward
blessings
.
3.
If
this
is
so
,
Then
let
this
engage
us
quietly
,
and
patiently
,
to
bear
what
ever
afflictions
God
may
be
pleased
to
exercise
us
with
.
But
you
will
say
,
It
is
a
hard
matter
to
be
patient
under
present
afflictions
,
when
we
are
in
doubts
concerning
our
future
estate
and
condition
;
to
be
under
troubles
now
,
and
not
to
know
when
an
end
of
these
troubles
shall
be
,
this
must
needs
be
uncomfortable
;
and
therefore
let
this
engage
us
,
1.
To
labour
to
resolve
this
great
question
,
whether
we
are
in
the
number
of
them
to
whom
this
Inheritance
belongs
.
You
see
it
is
the
portion
of
all
the
Children
of
God
;
every
one
that
is
born
again
,
that
is
born
of
God
,
is
born
to
this
inheritance
:
but
I
shall
speak
more
to
this
,
when
I
shall
speak
of
that
part
of
the
text
,
of
being
made
meet
;
and
thus
,
we
may
know
it
,
by
examining
the
work
of
grace
in
our
own
hearts
:
but
because
.
I
shall
insist
on
that
afterwards
,
I
shall
wave
it
now
;
Now
those
that
have
once
resolved
this
querie
,
it
becomes
them
to
be
patient
in
bearing
what
God
doth
exercise
them
with
:
Consider
how
patient
God
hath
been
towards
us
;
shall
we
be
impatient
towards
him
:
and
let
us
consider
,
our
future
comforts
,
and
they
will
more
then
sufficiently
recompence
all
our
present
sufferings
,
I
reckon
,
that
the
sufferings
of
this
present
time
;
are
not
worthy
to
be
compared
with
the
glory
that
shall
be
revealed
.
8.
Rom.
18.
Nay
,
how
helpful
and
how
conduceable
,
is
this
quietness
of
Spirit
,
to
fit
us
for
this
Inheritance
!
But
you
will
say
,
What
is
it
to
be
quiet
and
patient
under
the
hand
of
God
,
—
Ans.
It
is
not
every
kind
of
stilness
of
spirit
;
there
may
be
a
stupidness
and
blockishness
of
Spirit
:
therefore
in
one
word
,
to
be
patient
under
afflictions
,
doth
not
exclude
a
sense
of
afflictions
,
but
a
dejection
of
spirit
under
afflictions
;
You
find
,
5.
Jer.
3.
that
God
complains
of
his
ancient
people
,
though
he
had
smitten
them
,
yet
they
would
not
receive
correction
:
O
Lord
,
are
not
thy
eyes
upon
the
truth
?
thou
hast
stricken
them
,
but
they
have
not
grieved
;
thou
hast
consumed
them
,
but
they
have
refused
to
receive
correction
:
they
have
made
their
faces
harder
then
a
rock
,
they
have
refused
to
return
.
God
had
spoken
to
them
by
the
voice
of
mercy
;
that
was
a
still
voice
,
they
turned
a
deaf
ear
to
that
Language
:
God
spake
to
them
in
a
louder
Language
,
by
the
voice
of
Judgement
;
Now
God
takes
it
ill
that
this
would
not
awaken
them
:
We
should
be
sensible
of
afflictions
,
but
not
cast
down
by
affliction
;
it
is
the
middle
between
these
extreams
,
insensibleness
,
and
dejection
.
2.
Though
it
does
exclude
dejection
under
afflictions
,
yet
it
doth
not
exclude
humiliation
for
sin
:
The
People
of
God
that
have
the
most
experience
of
their
sincerity
,
being
sensible
of
the
hand
of
God
upon
them
,
must
be
careful
to
humble
themselves
,
Humble
your selves
under
the
mighty
hand
of
God
.
3.
It
doth
not
exclude
a
desire
to
have
afflictions
removed
,
but
rather
increases
a
desire
to
have
them
sanctified
.
Some
are
all
for
ease
;
but
a
gracious
Person
would
have
the
sore
cured
,
before
the
plaister
be
taken
off
,
he
would
not
be
excluded
from
a
course
of
Phisick
,
till
he
finds
Spiritual
health
;
afflictions
are
Gods
Spiritual
Medicines
.
4.
Again
,
to
be
patient
under
Gods
afflicting
hand
,
does
not
silence
prayer
,
but
silenceth
peremptoriness
in
prayer
;
it
makes
us
submissive
in
our
prayers
to
God
,
Father
if
it
be
possible
let
this
cup
pass
,
yet
nevertheless
not
my
will
but
thine
be
done
.
If
God
sees
it
good
,
if
it
may
make
for
his
glory
,
God
will
intrust
us
with
these
mercies
he
at
present
deprives
us
of
.
5.
Farther
,
it
doth
not
cause
us
to
neglect
means
,
but
it
restrains
us
from
the
use
of
unwarrantable
means
;
how
many
in
times
of
danger
,
if
they
can
but
shift
off
danger
,
though
they
run
their
souls
into
danger
by
it
,
they
care
not
:
but
patience
keeps
the
soul
in
an
even
frame
,
between
these
two
extreams
;
it
neither
doth
neglect
those
means
that
God
hath
appointed
,
nor
dare
it
break
Gods
fence
,
nor
trample
down
his
hedge
,
to
escape
danger
;
that
is
the
word
by
which
the
New
Testament
describes
sin
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
transgression
,
a
breaking
of
Gods
fence
.
6.
Lastly
,
It
doth
not
hinder
the
soul
from
duty
,
but
it
quickens
it
unto
duty
,
and
does
inliven
it
in
duty
:
such
a
frame
of
spirit
,
does
very
much
become
them
,
who
are
able
in
any
measure
to
clear
up
their
title
to
this
Inheritance
.
I
have
spoken
now
only
in
the
general
,
What
ever
the
condition
of
Gods
people
may
be
for
the
present
,
yet
,
this
is
their
advantage
,
they
have
an
Inheritance
for
the
future
.
The
second
Doctrine
is
this
,
2.
Doct.
That
this
inheritance
of
the
Saints
is
no
mean
,
slight
,
nor
contemptible
matter
,
but
it
is
an
excellent
and
glorious
inheritance
.
It
is
called
an
inheritance
in
light
;
and
for
the
persons
to
whom
it
belongs
,
it
is
peculiar
to
the
Saints
:
Observe
the
manner
of
S.
Pauls
speaking
of
it
,
he
cannot
so
much
as
mention
it
without
a
holy
kind
of
admiration
,
Giving
thanks
to
God
which
hath
made
us
meet
to
be
partakers
of
the
inheritance
of
the
Saints
in
light
.
Now
all
these
expressions
do
demonstrate
〈◊〉
high
esteem
that
S.
Paul
had
of
this
inheritance
it
is
in
his
esteem
a
mercy
more
then
ordinary
,
and
the
partaking
of
it
,
a
mercy
beyond
all
other
mercies
:
and
if
the
speaking
of
this
inheritance
be
a
thing
so
admirable
,
what
will
the
full
possession
of
it
be
!
I
shall
a
little
in
general
,
before
I
come
to
particulars
,
set
before
you
something
of
the
excellency
of
this
inheritance
.
1.
Consider
those
Emblems
by
which
the
Scripture
describes
it
;
it
is
called
a
heavenly
Country
:
thus
you
have
it
,
11.
Heb.
1.
And
a
better
Country
:
they
looked
for
a
better
Country
:
It
is
mentioned
twice
in
the
Hebrews
;
it
is
in
comparison
of
the
Land
of
Canaan
,
which
was
the
inheritance
that
God
bestowed
upon
his
people
of
old
;
but
the
inheritance
that
God
hath
reserved
for
his
people
hereafter
,
is
said
to
be
a
heavenly
,
and
a
far
better
Country
.
Canaan
was
a
Country
that
God
did
wonderfully
bless
:
if
you
consult
Scripture
,
and
Geographers
,
it
was
almost
a
miracle
,
that
so
small
a
spot
of
ground
should
contain
such
a
vast
number
of
people
,
at
you
read
in
the
Scripture
it
did
,
the
extent
of
it
being
so
little
.
—
Sometimes
it
is
called
a
City
;
and
Cities
of
old
,
were
places
of
eminency
,
both
for
strength
,
and
beauty
:
It
is
called
the
City
of
the
living
God
,
and
the
heavenly
Jerusalem
,
12.
Heb.
22.
and
to
have
not
only
an
heavenly
Country
,
but
a
heavenly
City
,
this
is
a
higher
expression
,
—
Sometimes
it
is
called
a
kingdome
,
12.
Luke
32.
Fear
not
little
flock
:
't
is
your
Fathers
good
pleasure
to
give
you
the
kingdome
.
Now
in
a
City
there
may
be
several
ranks
of
persons
,
one
may
be
great
,
another
may
be
mean
;
One
may
be
in
a
full
condition
,
another
may
be
in
an
indigent
estate
:
So
it
is
in
all
earthly
kingdoms
too
;
but
here
all
are
Kings
;
every
gracious
soul
is
a
King
,
and
a
Priest
to
God
,
in
this
kingdom
,
12.
Luke
32.
It
is
given
in
common
to
the
people
of
God
,
and
therefore
they
are
stiled
Kings
and
Priests
to
God
,
1.
Rev.
6.
Now
what
preferment
can
be
greater
then
a
Kings
?
this
is
the
highest
step
of
honour
among
men
:
What
a
Kingdom
is
here
?
and
what
Kings
are
these
?
Angels
are
attendants
upon
these
Kings
;
they
are
Ministring
spirits
sent
forth
for
the
good
of
the
elect
,
1.
Heb.
14.
Nay
,
these
servants
of
God
who
are
stiled
Kings
,
shall
Judge
the
world
,
yea
,
the
Angels
themselves
shall
be
Judged
by
them
,
the
evil
Angels
,
1
Cor.
6
,
7.
What
greater
or
what
manner
of
enjoyments
can
be
imagined
,
that
is
not
in
this
Kingdom
,
There
are
Rivers
of
pleasure
at
Gods
right
hand
for
ever
,
16.
Psalm
,
the
last
vers
.
Sometimes
it
's
set
forth
by
a
Crown
of
righteousness
,
that
recompence
of
reward
Moses
had
an
eye
unto
,
11.
Heb.
26.
This
recompence
doth
not
signifie
any
desert
on
mans
part
,
but
abundant
kindness
on
Gods
part
:
Even
in
the
Covenant
of
works
;
there
was
no
proportion
between
the
work
that
God
required
,
and
the
recompence
that
God
promised
;
The
work
that
God
required
of
Adam
was
finite
,
but
the
recompence
that
God
promised
was
infinite
;
the
everlasting
enjoyment
of
himself
.
Alass
,
we
poor
creatures
can
deserve
nothing
at
the
hands
of
God
,
but
wrath
:
Could
we
live
in
the
greatest
exactness
of
obedience
now
,
that
we
might
have
done
in
a
state
of
Innocency
;
yet
,
when
we
had
done
our
All
,
we
had
been
but
unprofitable
servants
,
our
righteousness
could
not
have
reached
God
,
we
could
not
have
made
him
our
debtor
;
Alass
,
he
is
infinitely
above
the
sins
,
and
the
services
of
his
poor
Creatures
;
but
it
only
shews
the
greatness
of
his
bounty
.
This
is
the
first
,
The
Emblems
by
which
it
is
described
;
I
have
given
you
some
of
many
;
It
is
a
Country
,
a
City
,
a
Kingdom
,
a
Crown
,
a
Crown
of
Glory
.
2.
Consider
the
transcendent
excellency
of
this
inheritance
.
I
shall
instance
only
in
some
few
of
many
,
and
before
I
begin
to
speak
particularly
of
these
excellencies
,
Consider
,
they
are
such
as
when
we
have
said
all
we
can
,
all
is
but
a
dark
representation
of
them
;
'T
is
true
the
excellency
of
this
inheritance
is
,
that
it
is
so
perfect
and
full
,
that
there
is
neither
the
mixture
of
any
evil
,
to
allay
the
comfort
of
that
blessed
State
,
nor
any
interruption
by
any
adversary
,
to
disturb
the
enjoyment
of
it
.
These
are
great
advantages
;
They
who
are
in
the
full
possession
of
this
inheritance
,
are
not
only
above
the
reach
of
enemies
,
but
above
the
capacity
of
sinning
;
and
in
this
respect
we
are
far
above
the
estate
of
Adam
in
innocency
;
for
then
we
had
mutable
natures
,
though
we
might
have
enjoyed
very
much
,
yet
we
might
have
lost
,
and
did
loose
all
:
but
this
inheritance
is
more
sure
;
it
is
an
inheritance
established
upon
surer
promises
.
You
read
,
We
shall
follow
the
Lamb
,
whethersoever
he
goes
,
and
we
shall
see
God
face
to
face
,
and
know
him
as
we
are
known
of
him
.
Alass
,
now
we
know
but
in
part
,
and
enjoy
but
in
part
;
what
we
have
,
is
but
little
of
what
God
intends
;
some
small
foretasts
.
And
then
Consider
,
it
is
not
only
thus
full
,
but
it
is
likewise
eternal
,
and
for
ever
,
without
any
succession
;
there
is
no
defect
in
it
,
no
expiration
of
it
;
it
fades
not
away
,
1
Pet.
1.4
.
And
though
it
be
distributed
to
many
;
yet
,
this
distribution
does
not
at
all
diminish
the
comforts
of
it
;
for
such
is
the
infinite
fulness
of
God
,
that
he
can
never
be
exhausted
.
Though
thousands
of
Vessels
be
thrown
into
the
sea
together
,
yet
there
is
enough
in
the
sea
to
fill
them
all
,
and
one
hath
never
the
less
,
because
the
other
is
full
besides
;
every
one
is
brim
full
:
So
those
that
speak
of
the
degrees
of
glory
,
they
say
every
one
is
as
full
of
glory
as
they
can
receive
.
But
to
instance
in
particulars
,
would
be
too
large
,
and
therefore
I
shall
only
speak
in
general
concerning
the
transcendent
excellencies
of
this
inheritance
:
It
is
such
as
exceeds
all
resemblance
:
Could
we
extract
the
sweetness
,
that
is
in
all
Creature
excellencies
,
and
summe
them
up
all
into
one
;
Nay
,
did
all
these
meet
in
one
person
,
without
the
least
mixture
of
any
evil
,
and
without
the
least
interruption
,
or
disturbance
,
yet
all
these
were
but
very
weak
resemblances
;
Nay
,
it
doth
not
only
exceed
all
comparison
,
but
it
goes
beyond
all
expressions
:
You
find
when
the
Apostle
speaks
of
this
inheritance
,
1.
Ephes.
18.
he
heaps
up
expression
upon
expression
,
looking
upon
all
expressions
to
be
insufficient
;
The
eyes
of
your
understanding
being
enlightned
:
that
ye
may
know
what
is
the
hope
of
his
calling
and
what
the
riches
of
the
glory
of
his
inheritance
in
the
〈◊〉
.
It
is
reported
of
S.
Austin
,
upon
the
loss
of
his
good
friend
(
it
was
upon
the
death
of
S.
Jerome
)
he
comforted
himself
in
the
loss
of
him
,
by
sitting
down
,
and
meditating
upon
the
joys
of
heaven
;
and
when
he
laboured
to
set
forth
the
excellency
of
those
comforts
in
his
meditations
,
he
thought
he
heard
a
voice
telling
him
,
he
might
as
soon
empty
the
sea
with
a
spoon
,
as
descr●●
the
excellency
,
and
greatness
of
those
joys
.
You
find
in
the
64.
Isa.
God
himself
tells
us
,
that
they
are
such
as
neither
eye
hath
seen
,
nor
〈◊〉
heard
,
but
that
is
not
all
,
they
do
not
only
exceed
all
expressions
but
all
conceptions
;
out
words
may
be
high
,
but
our
thoughts
may
go
beyond
what
our
words
can
express
;
but
they
exceed
our
thoughts
,
It
hath
not
entered
into
the
heart
of
man
.
When
David
speaks
of
them
,
he
speaks
by
way
of
admiration
,
How
great
is
that
goodness
thee
thou
hast
laid
up
for
those
that
fear
thee
,
Psal.
31.19
.
It
is
greater
then
I
am
able
to
express
,
greater
then
I
am
able
to
think
;
Nay
,
God
describes
himself
,
3.
Ephes.
20.
to
be
a
God
that
does
for
his
people
beyond
what
they
can
ask
or
think
;
Now
,
our
raised
thoughts
,
and
apprehensions
when
they
come
up
to
their
highest
pitch
,
do
not
reach
the
excellency
of
those
enjoyments
,
1
Ephes.
S.
John
3.2
.
Behold
,
says
S.
John
what
manner
of
love
the
father
hath
bestowed
upon
us
that
we
should
be
called
the
sons
of
God
?
He
is
astonished
at
what
God
hath
done
already
;
Behold
what
manner
,
&c.
but
yet
says
he
,
We
know
not
what
we
shall
be
;
S.
John
was
that
Disciple
that
lay
in
the
bosome
of
Christ
,
that
had
many
singular
discoveries
made
to
him
,
but
says
he
,
We
know
what
we
shall
be
;
Nay
,
let
me
adde
one
word
more
,
it
is
not
only
beyond
all
comparison
,
and
all
expressions
,
and
all
apprebensions
,
but
the
transcendency
of
this
inheritance
is
such
,
as
is
beyond
all
Scripture
Revelations
.
For
you
may
find
it
is
stiled
a
glory
that
shall
be
revealed
in
us
,
8.
Rom.
18.
I
reckon
that
the
sufferings
of
this
present
time
,
are
not
worthy
to
be
compared
with
the
glory
that
shall
be
revealed
in
us
.
That
is
,
revealed
fully
,
Indeed
God
hath
revealed
enough
of
it
already
,
to
make
every
thing
in
this
world
contemptible
,
and
to
cause
us
to
have
mean
thoughts
of
all
things
else
;
but
the
full
and
perfect
discovering
of
this
inheritance
,
is
reserved
for
another
world
:
we
know
not
what
we
shall
be
,
but
this
we
know
;
we
shall
know
him
as
we
are
known
of
him
,
and
see
him
as
he
is
,
2
Thes.
1.10
.
When
he
shall
come
to
be
glorified
in
his
Saints
,
and
to
be
admired
in
all
them
that
believe
(
because
our
testimony
among
you
was
believed
)
in
that
day
.
That
is
the
second
Argument
.
3.
The
excellency
of
this
inheritance
may
farther
appear
if
you
consider
the
concurrance
of
all
things
that
may
strengthen
the
title
of
Gods
people
to
this
inheritance
:
Reckon
up
all
the
titles
that
can
be
to
any
estate
,
and
all
meet
in
this
inheritance
;
Do
any
claim
a
right
to
any
inheritance
by
way
of
gift
;
This
is
the
gift
of
God
,
Luke
12.32
.
Do
any
claim
a
right
by
way
of
purchase
?
This
is
the
puchase
of
Christ
,
1
Ephes.
14.
it
's
called
the
purchased
possession
.
Do
any
claim
a
right
by
way
of
Conquest
?
Christ
hath
conquered
all
those
enemies
that
might
keep
Gods
people
from
it
.
Do
any
claim
a
right
by
way
of
Inheritance
?
It
is
theirs
by
succession
,
for
they
are
the
children
of
God
.
If
any
have
a
title
to
an
inheritance
is
any
of
these
respects
singly
,
if
their
title
be
right
,
their
inheritance
is
secure
;
but
here
is
a
concurrence
of
all
these
belonging
to
the
people
of
God
:
this
inheritance
is
the
gift
of
God
,
the
purchase
of
Christ
,
conquest
of
Christ
,
and
it
is
theirs
by
succession
.
4.
Consider
,
the
admirable
certainty
of
possessing
this
inheritance
:
God
hath
promised
it
,
and
faithful
is
he
that
hath
promised
.
My
father
is
greater
then
all
;
No
power
can
over-match
him
,
My
father
is
greater
then
all
and
none
can
take
you
out
of
his
hands
.
He
hath
undertaken
,
1
Pet.
1.5
.
That
they
shall
be
kept
by
his
power
,
through
faith
unto
salvable
,
They
shall
be
kept
,
and
kept
by
the
mighty
power
of
God
,
&
kept
from
danger
,
so
long
as
there
is
any
thing
of
danger
remains
;
they
shall
be
kept
till
they
are
landed
in
that
blessed
inheritance
:
It
is
Gods
promise
,
13.
Heb.
5.
I
will
never
leave
thee
,
nor
forsake
thee
.
The
words
in
the
Greek
are
very
emphatical
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
hath
said
I
will
never
leave
thee
,
&c.
which
God
ascertains
by
no
less
then
five
Negative
Particles
.
And
if
God
hath
said
it
,
it
is
not
for
us
to
question
it
,
The
Pythagoreans
had
so
much
reverence
to
their
Master
,
that
they
lookt
upon
it
as
too
much
arrogancy
to
question
his
dictates
.
1.
Phil.
6.
He
that
hath
begun
a
good
work
in
you
will
perform
it
unto
the
day
of
Jesus
Christ
.
Where
God
hath
once
laid
the
foundation
of
grace
,
he
will
carry
on
the
superstructure
,
when
God
hath
brought
home
any
soul
to
himself
,
he
will
take
care
of
that
soul
;
it
is
his
promise
it
is
his
Covenant
.
And
so
much
in
general
for
the
second
Observation
,
the
excellency
of
this
Inheritance
—
For
Application
,
I
shall
only
insist
on
one
or
two
Uses
.
Is
it
so
,
That
this
inheritance
is
no
mean
,
no
slight
,
no
contemptible
thing
,
is
it
so
admirable
that
it
exceeds
all
comparison
,
all
expression
,
all
conception
,
all
Scripture
revelation
?
Then
,
This
may
inform
us
,
how
well
it
is
with
the
people
of
God
in
this
regard
,
let
it
go
never
so
ill
with
them
in
other
things
;
there
is
enough
in
this
single
Meditation
to
render
their
condition
lovely
,
above
the
condition
of
all
others
:
Who
would
not
chuse
the
estate
of
poor
Lazarus
rather
then
rich
Dives
:
who
would
not
chuse
the
estate
of
Job
upon
the
dung-hill
,
rather
then
Pharaob
upon
the
Throne
:
who
would
not
rather
be
in
any
kind
of
condition
here
(
so
they
may
but
obtain
this
blessed
condition
hereafter
)
,
then
enjoy
all
the
delights
and
advantages
of
this
world
,
and
be
deprived
of
,
or
come
short
of
this
inheritance
?
Certainly
there
is
enough
in
this
single
meditation
to
support
the
hearts
of
the
people
of
God
in
their
greatest
trials
and
troubles
.
Are
all
the
sincere
people
of
God
intitled
to
such
an
inheritance
?
and
shall
they
most
certainly
be
possessed
of
this
inheritance
;
are
they
upon
so
sure
a
foundation
,
and
is
it
in
so
sure
a
hand
;
though
they
have
enemies
without
them
,
and
enemies
within
them
,
inraged
enemies
,
diligent
enemies
,
enemies
that
continually
endeavour
to
overthrow
them
,
yet
are
they
at
such
a
certainty
,
that
they
shall
at
last
possess
such
an
inheritance
?
this
speaks
their
condition
to
be
truly
good
.
2.
This
may
inform
us
,
what
cause
we
have
to
be
ashamed
,
and
to
stand
amazed
at
our
own
&
others
neglects
of
this
inheritance
:
is
their
such
a
thing
as
this
to
be
obtained
?
and
yet
how
do
the
generality
of
men
bestow
their
time
upon
trifles
,
and
vanities
,
and
how
little
hath
this
inheritance
of
their
time
or
thoughts
?
May
not
God
expostulate
with
the
professours
of
our
age
,
as
he
did
with
the
professours
of
old
,
Why
do
you
spend
your
money
for
that
which
is
not
bread
,
and
your
labour
for
that
which
profiteth
not
?
Isa.
55.2
.
Since
there
is
such
fulness
of
happiness
to
be
had
,
why
do
we
busie
our selves
so
much
about
things
of
an
inferiour
nature
?
we
have
cause
to
be
amazed
at
others
,
those
that
hear
of
heaven
,
and
the
glory
of
another
world
,
that
they
should
live
in
a
continual
neglect
of
these
things
;
and
what
cause
have
we
to
be
astonished
at
our selves
?
we
that
are
acquainted
with
such
enjoyments
,
and
yet
are
so
slight
in
our
endeavours
after
them
:
Alass
,
amongst
those
that
profess
the
name
of
God
,
how
few
mind
this
inheritance
,
with
that
earnestness
,
as
they
do
other
things
?
Do
they
live
as
those
that
are
convinced
that
heaven
is
such
an
inheritance
as
hath
been
related
?
Alass
,
is
not
this
to
despise
the
greatest
of
blessings
?
Therefore
a
little
to
awaken
us
out
of
our
Spiritual
Lethargy
,
and
to
make
us
more
serious
,
and
intent
about
the
things
of
heaven
,
I
shall
only
propound
one
or
two
Arguments
,
Consider
what
it
is
you
neglect
;
It
is
said
of
the
Jews
,
had
they
known
him
they
would
not
have
crucified
the
Lord
of
glory
;
had
they
known
him
to
have
been
the
Lord
of
glory
,
they
would
not
have
Crucified
him
:
so
may
I
say
,
did
we
know
what
it
is
we
despise
,
we
would
not
thus
despise
it
as
we
do
,
You
read
of
the
wise
Merchant
,
13.
Matth.
45.
He
no
sooner
heard
of
the
Pearl
of
great
price
,
but
he
sold
all
he
had
and
bought
it
,
he
was
willing
to
part
with
all
so
he
might
but
purchase
the
Pearl
:
Is
it
not
strange
,
that
the
discovery
of
those
things
which
God
hath
laid
up
for
his
people
in
the
other
world
,
hath
not
the
same
effect
upon
us
?
Consider
what
it
is
you
despise
,
and
then
you
cannot
but
wonder
at
your selves
,
while
you
behold
others
distracting
their
thoughts
,
breaking
their
sleep
,
and
filling
their
hearts
with
cares
,
and
are
restless
for
the
things
of
this
world
:
Nay
,
are
out-stript
by
you
,
as
to
your
endeavours
and
cares
for
those
things
that
are
so
far
transcendent
,
and
so
admirable
.
Shall
they
take
more
pains
for
perishing
comforts
,
then
you
do
for
everlasting
mercies
?
Consider
but
this
one
thing
;
The
glory
in
this
inheritance
that
God
will
put
upon
the
very
bodies
of
his
People
,
and
Consider
the
glory
in
this
inheritance
that
God
intends
to
put
upon
the
souls
of
his
People
.
1.
The
glorious
excellencies
,
and
persechons
that
God
intends
to
put
upon
the
bodies
of
his
People
;
they
are
now
stiled
vile
bodies
,
corruptible
bodies
,
1
Corinth.
15.42
,
43
,
44.
speaking
of
the
bodies
of
the
Saints
,
Though
it
be
sown
in
corruption
it
shall
be
raised
in
incorruption
,
These
poor
bodies
of
ours
,
are
now
fading
and
withering
things
,
All
flesh
is
grass
,
and
the
goodliness
thereof
as
the
flower
of
the
field
;
the
grass
withereth
,
the
flower
fadeth
,
but
the
word
of
the
Lord
endureth
for
ever
.
What
more
perishing
then
the
grass
;
all
the
art
in
the
world
cannot
long
prop
up
these
poor
tabernacles
of
clay
;
they
must
moulder
into
dust
.
It
was
a
vain
boast
of
proud
Paracelsus
,
that
he
could
make
man
immortal
,
but
God
convinc'd
him
of
his
folly
,
for
he
died
in
the
strength
of
his
years
.
Now
,
though
it
be
a
withering
dying
body
,
a
paper
building
,
that
must
be
dissolved
;
though
it
be
sown
a
corruptible
body
,
it
shall
be
raised
in
incorruption
:
now
what
an
admirable
change
is
this
?
It
is
now
a
vile
body
;
that
is
another
expression
in
the
43
vers
.
It
is
sown
a
vile
body
,
it
is
raised
in
honour
:
it
is
vile
in
respect
of
those
many
distempers
,
and
noisome
diseases
,
and
frailties
,
this
poor
flesh
of
ours
is
subject
to
,
but
it
shall
be
raised
in
glory
.
Consider
,
if
Moses
had
such
glory
upon
his
face
,
when
he
had
been
conversing
with
God
upon
the
mount
,
what
glory
will
God
then
put
upon
these
poor
bodies
of
his
People
,
when
they
shall
enjoy
him
so
fully
,
Consider
that
of
Moses
in
the
34.
Exod.
30.
So
when
Steven
was
arraigned
as
a
Malefactour
,
at
the
bar
of
Justice
,
they
saw
the
glory
of
God
shining
upon
him
,
6.
Act.
16.
Thus
you
read
of
Daniel
,
12.
Dan.
3.
And
they
that
be
wise
shall
shine
as
the
brightness
of
the
firmament
,
and
they
that
turn
many
to
righteousness
,
as
the
stars
for
ever
and
ever
.
A
third
expression
,
you
have
44.
vers
.
It
is
sown
a
natural
body
,
it
is
raised
a
spiritual
body
:
here
is
a
seeming
contradiction
in
the
terms
,
if
a
body
,
it
is
no
more
spiritual
if
spiritual
it
is
no
more
a
body
:
for
a
full
understanding
of
this
,
a
learned
expositour
gives
these
his
thoughts
,
we
shall
never
comprehend
what
this
means
till
we
come
fully
to
injoy
it
;
but
thus
far
we
may
safely
speak
,
it
shall
be
raised
a
spiritual
body
;
that
is
,
free
from
all
natural
dependencies
;
Alass
,
how
many
props
do
these
poor
bodies
need
,
for
their
support
,
how
many
Creatures
loose
their
lives
to
maintain
ours
,
in
this
respect
all
our
Creature
dependencies
shall
then
be
removed
,
God
will
take
away
our
crutches
;
Yes
,
and
our
lameness
also
:
it
shall
be
raised
a
spiritual
body
.
All
the
art
in
the
world
cannot
preserve
these
poor
bodies
from
decay
;
nay
it
cannot
preserve
them
from
noisome
,
and
destructive
weaknesses
,
they
are
bodies
full
of
weaknesses
,
and
under
a
necessity
of
many
supports
,
but
these
corruptible
bodies
shall
be
raised
in
incorruption
,
these
vile
bodies
shall
be
raised
in
honour
,
these
natural
bodies
,
shall
be
raised
spiritual
bodies
.
This
is
the
great
honour
that
God
will
put
upon
the
bodies
of
his
Saints
;
such
honour
have
all
his
Saints
in
respect
of
their
bodies
;
they
shine
as
stars
in
the
firmament
.
SERMON
III.
1.
Coloss.
12.
Giving
thanks
unto
the
Father
,
which
hath
made
us
meet
to
be
partakers
of
the
inheritance
of
the
Saints
in
light
.
2
COnsider
the
glory
that
this
Inheritance
doth
contain
in
reference
to
the
souls
of
the
Saints
.
Bernard
breaks
out
into
this
high
expression
,
how
great
shall
the
glory
of
Gods
people
be
when
their
very
bodies
shall
be
as
glorious
as
the
Sun
,
and
they
shall
shine
as
the
Sun
in
the
firmament
,
—
Concerning
the
glory
of
the
souls
of
the
Saints
,
I
shall
not
be
large
in
treating
of
that
;
All
the
faculties
of
their
souls
shall
then
be
more
inlarged
and
widened
to
receive
in
more
of
God
,
to
take
in
more
of
happiness
,
then
now
they
are
capable
of
:
our
souls
now
are
but
narrow
vessels
in
comparison
of
what
they
shall
be
then
;
the
soul
of
man
is
too
big
a
vessel
for
the
world
to
fill
:
Whence
is
it
,
that
we
thus
pursue
the
world
as
our
only
happiness
?
it
will
never
satisfie
us
.
Men
wander
from
one
creature
to
another
,
but
they
do
not
find
happiness
:
They
seek
the
living
among
the
dead
;
the
soul
is
too
wide
for
these
things
to
fill
it
:
but
then
it
shall
be
widened
and
shall
have
a
larger
capacity
then
now
it
hath
.
Our
understandings
shall
know
more
of
God
;
knowledge
is
one
of
the
great
accomplishments
of
man
;
it
sets
him
in
a
higher
rank
of
being
then
other
creatures
:
and
that
there
is
a
very
great
excellency
in
knowledge
,
appears
,
because
this
was
the
bait
Satan
made
use
of
;
so
shall
you
be
as
Gods
knowing
good
and
evil
;
that
subtil
adversary
knew
no
bait
more
taking
.
Knowledge
in
it self
is
a
most
lovely
and
amiable
thing
;
but
in
comparison
of
spiritual
knowledge
,
the
knowledge
of
God
and
of
our selves
,
all
other
knowledge
is
but
poor
and
mean
.
The
Philosopher
when
he
had
been
much
admiring
the
knowledge
of
nature
,
did
wonder
that
any
would
give
way
to
sensual
and
bruitish
pleasures
,
which
they
by
the
light
of
nature
so
much
condemned
.
But
what
is
this
knowledge
in
Comparison
of
the
knowledge
of
Christ
?
All
knowledge
whether
Natural
or
Divine
,
is
now
but
weak
,
and
feeble
,
scant
and
narrow
;
how
little
doth
any
man
know
of
himself
,
how
many
things
are
there
in
Nature
that
to
this
day
do
remain
a
mystery
and
riddle
to
the
wisest
of
men
:
how
little
do
we
know
of
God
?
but
then
our
knowledge
shall
be
widened
.
So
our
wills
and
affections
are
now
but
narrow
and
weak
things
;
they
can
hold
but
a
little
,
but
then
they
shall
be
enlarged
.
1
Cor.
13.12
.
We
know
now
but
in
part
,
and
we
love
now
but
in
part
,
but
when
that
which
is
perfect
is
come
,
then
that
which
is
in
part
shall
be
done
away
.
Nay
,
not
only
shall
all
the
faculties
of
the
soul
be
thus
widened
;
But
all
the
graces
of
the
soul
shall
be
perfected
,
there
shall
be
no
defect
nor
weakness
in
them
,
there
shall
be
no
dimness
in
our
spiritual
sight
,
our
Wills
and
Affections
our
Love
and
our
Joy
,
they
shall
all
be
full
of
strength
:
as
a
man
is
in
his
full
strength
when
every
member
of
his
body
comes
to
its
ripeness
and
maturity
,
4.
Ephes.
13.
till
we
all
come
to
a
perfect
man
,
to
the
measure
of
the
stature
of
the
fulness
of
Christ
.
12.
Heb.
28.
The
spirits
of
just
men
made
perfect
,
that
is
their
souls
:
then
there
will
be
no
mixture
of
Corruption
to
disturb
our
graces
or
to
interrupt
the
exercise
of
them
,
5.
Ephes.
27.
That
he
might
present
it
to
himself
a
glorious
Church
not
having
spot
or
wrinkle
or
any
such
thing
,
&c.
Alass
,
the
spouse
now
acknowledgeth
,
though
she
is
comely
,
yet
withal
she
is
very
black
:
not
onely
in
respect
of
persecution
but
in
respect
of
inherent
distempers
;
but
Christ
will
present
his
Church
hereafter
without
spot
or
blemish
.
The
gold
of
Gods
People
shall
then
have
nothing
of
dross
in
it
:
their
wine
then
will
have
nothing
of
water
in
it
,
our
graces
and
Comforts
then
will
be
both
unmixt
;
there
shall
then
be
no
halting
in
our
obedience
,
our
Saviour
propounds
this
as
the
pattern
of
our
prayers
,
that
we
should
pray
,
that
the
will
of
God
may
be
done
here
on
earth
as
it
is
done
in
heaven
:
How
is
it
done
in
heaven
?
perfectly
,
without
any
weakness
,
without
any
intermission
.
In
a
word
there
shall
be
neither
sin
,
nor
Satan
,
nor
corruption
,
nor
temptation
;
not
a
vain
thought
,
not
a
wry
look
,
nothing
that
may
disturb
the
graces
,
or
darken
the
Comforts
of
the
Soul
.
3.
Consider
the
sweet
Communion
that
shall
be
between
the
People
of
God
and
Saints
and
Angels
.
The
Communion
of
Saints
,
it
is
a
kind
of
heaven
here
upon
the
earth
;
but
what
will
this
Communion
be
in
that
blessed
inheritance
when
we
come
to
be
fully
possest
of
it
.
The
Apostle
mentions
this
,
as
one
of
the
great
priviledges
of
the
Gospel
,
12.
Heb.
22.
We
are
come
to
mount
Sion
,
the
heavenly
Jerusalem
,
and
to
an
innumerable
company
of
Angels
,
&c.
We
do
not
now
converse
with
God
,
as
we
did
at
Mount
Sinai
,
but
in
another
manner
.
Doctor
Taylor
when
he
was
a
Prisoner
did
account
it
his
joy
that
he
was
a
fellow
Prisoner
with
holy
Bradford
.
If
the
Communion
of
Saints
in
prison
have
so
much
of
sweetness
in
it
,
what
is
the
Communion
of
Saints
in
glory
?
Consider
,
we
shall
then
have
Communion
not
with
a
few
onely
,
but
with
the
whole
Collective
body
of
the
Saints
that
have
been
in
all
ages
,
and
therefore
it
is
said
,
they
shall
sit
down
with
Abraham
;
and
to
have
Communion
with
the
Patriarkes
and
Prophets
and
Apostles
,
and
all
the
holy
men
of
God
that
ever
lived
:
how
refreshing
must
this
Communion
needs
be
?
Nay
,
then
we
shall
have
Communion
with
none
but
Saints
;
as
with
all
Saints
so
with
none
else
.
Alass
in
this
world
we
live
in
the
midst
of
a
mixt
multitude
,
and
our
comforts
are
frequently
disturbed
by
false
brethren
that
creep
in
amongst
us
;
you
know
how
much
Lot
was
disturbed
by
the
Sodomites
:
and
sometimes
they
creep
into
the
very
Church
too
.
God
complains
in
the
14.
Numb
.
of
a
mixt
multitude
who
were
not
of
the
same
spirit
with
Caleb
and
Joshua
:
they
were
men
of
another
spirit
and
followed
God
fully
.
Now
how
much
is
the
sweetness
of
the
Communion
of
Gods
People
here
upon
earth
damped
by
the
miscarriage
of
professours
?
how
much
many
times
does
Religion
suffer
,
and
the
name
of
God
suffer
,
yea
how
much
do
they
themselves
suffer
and
their
holy
profession
?
but
when
the
sheep
shall
be
separated
from
the
Goats
,
the
tares
from
the
Wheat
,
and
the
Chaff
from
the
Corn
,
Communion
with
the
Saints
must
then
be
much
more
delightful
.
Again
,
it
shall
not
only
be
with
all
the
Saints
but
with
the
Saints
in
their
perfection
and
highest
improvement
.
Take
the
best
of
Saints
here
on
earth
and
they
have
something
in
them
that
renders
their
Communion
unlovely
.
It
's
said
of
Elias
he
was
a
man
of
like
Passions
:
and
the
Apostles
themselves
when
the
people
would
have
adored
and
worshipped
them
,
they
cryed
out
,
do
not
this
thing
for
we
are
men
of
like
passions
with
your selves
.
The
best
of
men
have
something
in
them
to
witness
they
are
but
men
:
take
the
holyest
and
the
most
improved
Saint
who
ever
lived
,
you
find
something
recorded
in
Scripture
which
shews
he
was
yet
in
a
state
of
imperfection
:
that
he
was
not
arrived
to
that
blessed
estate
that
this
Inheritance
implies
.
Now
to
have
Communion
with
Saints
,
and
all
Saints
,
and
none
but
Saints
,
and
Saints
in
their
utmost
and
highest
improvements
,
and
in
a
state
of
perfection
,
this
must
need
be
very
admirable
.
Farther
to
have
Communion
with
Saints
in
their
highest
imployments
,
in
praising
and
adoring
and
admiring
of
God
.
To
have
Communion
with
those
that
are
godly
in
civil
converse
,
in
ordinary
visits
is
a
refreshment
especially
in
times
of
common
calamity
;
how
refreshing
is
the
sight
of
gracious
Persons
?
but
to
have
Communion
with
them
in
praising
and
blessing
God
;
in
singing
Halliluiahs
is
very
pleasant
.
Moses
thought
Communion
with
Gods
people
a
desireable
thing
in
the
time
of
affliction
;
therefore
it
is
said
he
made
it
his
choice
,
11.
Heb.
24.25
.
Chusing
rather
to
suffer
affliction
with
the
People
of
God
then
to
enjoy
the
pleasures
of
sin
for
a
season
.
And
if
it
be
so
in
a
suffering
Condition
,
what
is
it
in
a
glorified
state
?
and
if
in
Civil
matters
,
what
is
it
in
these
Spiritual
imployments
?
Lastly
,
Such
Communion
with
them
that
shall
never
be
interrupted
,
as
shall
never
expire
;
they
shall
be
for
ever
with
the
Lord
:
This
shall
be
the
Portion
of
them
all
,
and
they
shall
be
for
ever
together
.
In
this
world
the
company
of
friends
is
pleasant
,
but
that
which
damps
their
refreshments
is
the
thoughts
,
that
there
must
be
a
parting
;
but
there
will
be
no
intermission
.
Then
it
shall
be
our
work
and
priviledge
for
ever
.
Put
then
all
these
together
,
to
have
such
a
glory
put
upon
our
bodies
,
and
improvement
on
our
souls
,
and
to
have
such
Communion
with
Saints
,
what
a
glorious
estate
will
it
be
?
4.
Consider
that
sweet
Communion
with
God
;
those
full
enjoyments
of
God
which
he
hath
reserved
for
another
world
.
Indeed
this
is
the
main
,
the
highest
part
of
this
glorious
Inheritance
.
It
is
the
presence
of
God
that
makes
heaven
what
it
is
;
it
is
that
which
fills
heaven
with
all
its
happiness
and
unspeakable
glory
.
Luther
proposeth
an
imagination
;
could
we
imagine
that
God
could
withdraw
his
presence
from
heaven
it
would
cease
to
be
heaven
any
longer
,
and
it
would
be
a
dark
and
uncomfortable
place
:
In
the
1
Sam.
4.21.22
.
as
Phinehas
his
wife
said
,
when
the
Ark
was
taken
(
it
was
not
the
Child
that
was
born
or
any
other
thing
that
she
could
take
comfort
in
)
the
glory
is
departed
from
Israel
.
If
God
be
gone
all
is
gone
:
The
enjoyment
of
God
is
the
highest
advantage
that
creatures
are
capable
of
.
Those
enjoyments
of
God
which
the
Saints
have
here
on
earth
are
infinitely
beyond
all
other
enjoyments
whatsoever
.
There
is
no
comfort
,
no
happiness
like
to
this
,
and
were
there
no
other
happiness
but
this
in
this
life
,
certainly
the
people
of
God
were
the
only
happy
people
because
they
live
in
Communion
with
him
:
they
are
happier
because
they
have
enjoyments
that
are
higher
and
better
then
others
have
;
they
have
meat
and
drink
that
others
know
not
of
;
therefore
you
read
in
the
16.
Psal.
5.
The
Lord
is
the
Portion
of
my
cup
,
v.
6.
the
lines
are
faln
to
me
in
pleasant
places
,
yea
,
I
have
a
goodly
heritage
.
He
doth
not
envy
the
condition
of
others
,
he
only
admires
the
goodness
of
God
to
himself
.
The
godly
man
,
1.
Psal.
2.
is
declared
to
be
the
onely
happy
man
,
because
he
delights
in
the
Law
of
God
,
and
meditates
therein
day
and
night
,
5.
Matth.
8.
Blessed
are
the
pure
in
heart
,
for
they
shall
see
God
.
And
therefore
they
must
needs
be
blessed
,
because
they
have
a
sight
of
God
,
144.
Psal.
15.
happy
are
the
People
whose
God
is
the
Lord
.
This
is
the
constant
Character
of
a
happy
man
he
is
one
that
lives
in
Communion
with
God
.
I
might
prove
by
several
arguments
,
that
the
best
of
other
enjoyments
,
without
this
,
are
but
very
mean
to
the
soul
,
that
knows
what
it
is
to
enjoy
Communion
with
God
,
84.
Psalm
10.
A
day
in
thy
courts
is
better
then
a
thousand
,
&c.
David
regards
neither
Crowns
nor
dignities
,
nor
all
Creature
enjoyments
in
comparison
of
the
enjoyment
of
God
,
63.
Psal.
3.
thy
loving
kindness
is
better
then
life
:
Life
of
all
outward
blessings
is
the
very
top
and
highest
of
them
,
it
is
that
which
renders
us
capable
of
other
comforts
:
says
the
Devil
,
Skin
for
skin
,
and
all
that
a
man
hath
will
he
give
for
his
life
,
but
thy
loving
kindness
is
better
then
life
;
the
word
in
the
Original
—
is
very
emphatical
it
is
better
then
lives
;
that
is
life
with
all
its
advantages
,
Therefore
7.
Psal.
4.
One
thing
have
I
desired
of
the
Lord
,
that
will
I
seek
after
,
&c.
to
behold
the
beauty
of
the
Lord
,
&c.
He
had
affectionate
ardent
desires
;
4.
Psal.
6.
Many
say
who
will
shew
us
any
good
;
Lord
lift
thou
up
the
light
of
thy
countenance
upon
us
,
&c.
He
prised
this
beyond
Corn
,
Wine
,
and
Oyl
.
This
hath
been
the
opinion
of
them
concerning
Communion
with
God
,
who
have
had
most
acquaintance
with
him
,
and
they
are
in
matters
of
this
nature
to
be
most
credited
;
To
live
in
this
world
,
and
to
live
as
they
in
the
2.
Ephes.
12.
without
God
in
the
world
,
is
a
poor
kind
of
living
,
though
they
live
in
honours
,
and
the
enjoyment
of
all
other
kinds
of
comforts
.
Abraham
(
when
he
considered
Gods
promise
)
was
not
unsensible
of
all
the
kindness
he
received
from
God
but
he
looked
upon
all
as
little
,
unless
he
had
the
promise
of
a
some
made
good
to
him
,
What
is
all
this
if
I
go
Childless
:
much
more
may
it
be
said
,
if
God
gives
us
never
so
much
of
all
other
enjoyments
and
yet
hide
his
face
,
that
soul
that
understands
it self
,
cannot
but
be
troubled
:
there
is
enough
in
the
want
of
this
single
mercy
to
imbitter
all
other
comforts
and
all
other
mercies
,
and
little
comfort
to
be
enjoyed
in
all
our
enjoyments
,
unless
withal
we
may
enjoy
Communion
with
God
.
Another
argument
is
this
,
The
worst
of
afflictions
will
become
easie
and
tolerable
;
yea
,
sweet
and
pleasant
to
them
that
have
the
presence
of
God
to
sweeten
their
afflictions
:
where
can
I
be
well
without
thee
saith
Bernard
?
How
can
I
be
ill
with
thee
?
while
I
enjoy
Communion
with
thee
?
He
says
of
Creature
comforts
they
are
little
,
if
we
look
at
the
priviledge
of
enjoying
communion
with
God
:
the
reason
is
because
there
is
infinitely
more
in
God
then
in
all
Creatures
.
How
can
he
be
poor
who
hath
him
for
his
Portion
in
whom
are
all
riches
,
who
is
all
things
?
How
can
he
be
in
want
that
doth
not
want
the
light
of
Gods
Countenance
which
is
infinitely
better
then
Corn
,
Wine
,
and
Oyl
.
What
are
the
worlds
frowns
if
God
smiles
?
What
though
men
condemn
us
if
God
justifie
us
?
What
though
men
be
against
us
if
God
be
but
for
us
?
That
answers
all
,
3.
Habbac
17
,
18.
Though
the
fig-tree
shall
not
blossom
yet
will
I
rejoyce
in
the
Lord
,
&c.
The
Prophet
propounds
as
sad
a
case
as
can
be
imagined
,
yet
says
he
,
we
will
rejoyce
in
the
Lord
,
we
will
joy
in
the
God
of
out
salvation
.
23.
Psal.
4.
Though
I
walk
through
the
valley
(
though
it
be
through
the
valley
of
death
,
that
dark
and
uncomfortable
valley
)
I
will
fear
no
evil
for
thou
art
with
me
.
The
three
Children
in
the
fiery
furnace
were
in
no
sad
condition
because
God
was
with
them
:
the
Apostles
in
their
sufferings
thought
this
enough
,
for
their
support
,
2
Cor.
4
,
9.
persecuted
but
not
forsaken
.
S.
Paul
(
Though
all
forsook
him
yet
God
standing
by
him
)
thought
he
had
enough
;
persecuted
but
not
forsaken
cast
down
but
not
in
despair
.
When
Christ
was
sending
out
his
Disciples
upon
that
difficult
imployment
to
plant
the
Gospel
in
the
world
,
he
tells
them
that
they
must
expect
to
meet
with
opposition
,
but
he
gives
them
this
for
their
comfort
,
I
will
be
with
you
,
Go
teach
all
nations
,
baptizing
them
,
and
lo
I
am
with
you
to
the
end
of
the
world
.
And
there
is
enough
in
that
promise
to
bear
them
up
above
all
discouragements
.
This
was
the
great
request
of
Moses
,
33.
Exod.
15.
So
all
that
have
had
any
sense
of
their
Spiritual
concernments
have
exprest
this
to
be
their
great
desire
.
Moses
said
if
thy
presence
go
not
with
us
carry
us
not
up
hence
.
They
were
now
in
a
wilderness
,
compassed
about
with
difficulties
and
dangers
on
every
side
,
but
if
thy
presence
go
not
with
us
,
carry
us
not
hence
;
though
we
are
in
a
wilderness
,
yet
we
had
rather
have
thy
presence
here
,
then
to
go
into
Canaan
without
thy
presence
.
2.
Those
enjoyments
the
people
of
God
have
of
him
here
,
are
very
little
in
Comparison
of
those
they
shall
have
of
him
hereafter
:
what
God
hath
reserved
for
his
People
in
another
world
transcendently
beyond
other
enjoyments
.
As
all
enjoyments
here
compared
to
those
enjoyments
,
are
but
empty
things
,
so
all
the
enjoyments
of
God
in
this
world
,
are
far
short
of
them
,
that
they
enjoy
of
him
in
the
other
world
.
Because
in
this
world
we
enjoy
God
but
Mediately
,
but
then
the
people
of
God
shall
enjoy
him
immediately
.
In
this
world
,
what
ever
we
enjoy
of
God
it
is
but
darkly
;
what
ever
sight
of
God
we
have
it
is
either
through
the
glass
of
the
Creature
,
or
the
glass
of
ordinances
,
or
the
glass
of
experiences
;
through
the
glass
of
the
Creatures
:
and
thus
we
may
see
much
of
God
,
his
wisdom
,
his
power
,
his
greatness
,
19.
Psal.
1
,
2.
The
heavens
declare
the
glory
of
God
and
the
firmament
sheweth
his
handy
work
.
There
are
very
high
expressions
concerning
the
things
of
Nature
,
how
much
these
help
us
in
our
sight
of
God
;
But
the
sight
of
God
in
ordinances
,
is
a
higher
sight
;
therefore
David
,
2.
Psal.
1
,
2.
My
soul
thirsteth
for
God
for
the
living
God
,
&c.
That
I
may
see
thy
glory
:
how
?
even
as
I
have
seen
thee
in
the
sanctuary
:
he
had
never
such
a
sight
of
God
,
as
in
his
sanctuary
,
as
in
his
ordinances
;
this
is
that
which
David
highly
Magnifies
.
And
there
is
the
glass
of
experiences
:
these
are
very
admirable
too
;
See
God
purging
out
remaining
corruptions
,
carrying
on
the
work
of
grace
in
the
heart
,
and
setting
up
his
kingdom
in
the
soul
:
To
taste
and
see
how
good
and
gratious
he
is
,
and
to
have
an
inward
sense
of
these
spiritual
refreshments
,
these
are
high
and
glorious
things
;
but
to
see
God
face
,
to
face
to
see
him
as
he
is
,
2.
It
shall
be
more
full
and
perfect
;
in
this
world
they
are
but
imperfect
,
God
shews
us
but
his
back
part
,
as
he
did
Moses
,
33.
Gen.
33.
And
in
the
1
Cor.
13.9
.
We
know
but
in
part
,
but
then
we
shall
see
him
as
he
is
,
1
John
3
,
2.
There
are
faculties
by
which
especially
we
shall
then
enjoy
Communion
with
God
,
our
understandings
,
wills
,
and
affections
;
In
this
world
our
understandings
are
dim
,
we
see
but
little
of
God
,
we
are
short
sighted
,
but
then
,
33.
Isaiah
17.
thine
eyes
shall
see
the
king
in
his
beauty
.
Now
they
see
the
land
afar
off
but
then
they
shall
see
the
king
in
his
beauty
,
see
him
on
his
throne
in
his
glory
;
this
must
needs
be
an
excellent
sight
indeed
.
All
our
knowledge
of
God
here
is
one
of
these
three
ways
,
as
the
School
men
tell
us
,
by
way
of
Causality
,
Negation
,
or
by
way
of
Eminency
.
By
way
of
Causality
;
So
we
consider
all
those
excellencies
which
be
in
the
Creature
must
needs
meet
in
God
;
as
all
the
lines
in
the
Circumference
meet
in
the
Center
,
and
all
the
Rays
and
shinings
in
the
air
meet
together
in
the
Sun
,
as
the
common
fountain
.
So
by
way
of
Negations
separating
those
imperfections
from
God
,
with
which
every
excellency
is
clog'd
in
the
Creature
.
As
for
example
Wisdom
and
Power
;
there
is
much
of
folly
mixt
with
humane
wisdom
:
and
much
of
weakness
mixt
with
created
power
.
Though
there
are
some
attributes
of
God
that
we
call
incommunicable
as
the
Infiniteness
,
unchangablenes
and
Eternity
of
God
.
Then
by
way
of
eminency
,
what
ever
excellencie
is
in
creatures
,
all
these
meet
in
God
,
separated
and
refined
from
every
thing
of
imperfection
;
but
that
is
not
all
,
they
are
in
God
in
an
infinite
and
transcendent
way
;
and
though
there
be
much
of
this
kind
of
knowledge
of
God
here
,
yet
to
know
God
as
he
is
,
to
see
him
face
to
face
,
how
much
more
refreshing
must
this
be
!
And
so
for
our
wills
and
affections
:
Now
our
love
is
weak
,
our
delight
is
weak
:
Now
we
are
apt
to
love
God
for
our selves
,
but
then
we
shall
love
God
for
himself
,
and
all
things
else
for
him
.
What
a
different
excellency
is
there
in
that
temper
,
above
what
we
now
do
attain
unto
:
It
is
but
in
some
degree
here
,
but
it
shall
be
in
a
state
of
perfection
.
3.
They
shall
then
be
more
constant
:
in
this
world
though
they
have
sometimes
a
bright
sun
shine
day
,
yet
at
other
times
they
have
a
dark
gloomy
night
:
This
is
the
condition
of
Gods
people
here
,
though
they
have
the
seed
of
grace
that
abides
for
ever
,
and
that
good
part
that
shall
never
be
taken
from
them
,
yet
the
comforts
that
come
from
thence
are
various
and
full
of
uncertainties
:
but
the
enjoyment
of
God
the
Father
shall
have
no
change
,
1
Thes.
4
,
17.
They
shall
be
ever
with
the
Lord
:
we
shall
then
so
enjoy
Communion
with
him
,
as
never
more
to
be
separated
from
him
;
therefore
comfort
one
another
with
these
words
.
4.
Our
enjoyments
of
God
shall
then
be
more
unmixt
:
we
shall
enjoy
him
,
and
nothing
else
but
him
;
there
shall
neither
be
marrying
nor
giving
in
marriage
,
there
shall
neither
be
Sun
,
Moon
,
nor
Stars
;
we
shall
then
be
as
the
Angels
of
God
,
there
shall
be
no
need
of
these
things
.
21.
Rev.
23.
No
sun
,
nor
moon
,
nor
stars
to
lighten
is
.
The
lamb
shall
be
the
brightness
thereof
:
God
shall
then
be
all
in
all
:
there
shall
then
be
no
unclean
thing
,
No
Cain
to
kill
,
No
Sodomite
to
vex
,
No
Ishmael
to
scoff
,
No
Rabshakah
to
rail
,
No
Herod
to
persecute
,
No
Judas
to
betray
.
5.
Our
enjoyments
of
God
shall
then
be
without
any
thing
of
weariness
;
Now
though
the
spirit
is
willing
,
yet
the
flesh
is
weak
;
What
could
you
not
watch
with
me
one
hour
?
If
we
be
but
a
few
hours
engaged
in
the
service
of
God
,
how
soon
do
our
spirits
flag
?
our
affections
grow
dull
?
but
then
there
shall
be
no
such
thing
as
weariness
.
The
souls
of
Gods
People
then
,
shall
be
raised
up
to
a
greater
fitness
for
those
eminent
and
high
pieces
of
service
;
the
singing
praises
and
Halleluiahs
.
That
is
the
first
Argument
.
2.
Consider
what
we
do
in
slighting
and
undervaluing
this
glorious
Inheritance
.
1.
We
most
unworthily
requite
the
greatest
love
that
ever
was
or
can
be
imagined
.
Does
God
so
expostulate
with
his
people
of
Israel
,
because
of
their
ingratitude
for
outward
preservations
and
deliverances
,
those
outward
mercies
bestowed
upon
them
,
32.
Deuter.
6.
Do
you
thus
requite
the
Lord
?
May
not
God
much
more
expostulate
with
us
in
respect
of
these
greater
mercies
?
do
you
thus
requite
the
Lord
,
O
foolish
and
unwise
?
Hath
God
been
so
gracious
to
us
,
as
to
take
care
of
our
souls
,
and
of
our
everlasting
wellfare
,
and
shall
we
thus
requite
him
?
Our
engagements
for
Common
mercies
are
great
,
but
our
engagements
for
these
mercies
,
how
much
greater
are
they
?
Cosider
what
a
mercy
it
is
that
there
should
be
a
possibility
of
our
obtaining
this
Inheritance
.
We
who
in
our
natural
constitution
are
but
one
step
from
hell
,
and
everlasting
flames
;
and
between
us
,
and
it
there
is
nothing
but
a
brittle
and
uncertain
life
;
What
astonshing
love
is
this
?
God
so
loved
the
world
that
he
gave
his
only
begotten
Son
,
3.
John
16.
1
John
3.5
.
Now
,
how
disingenuous
and
unworthy
is
it
in
us
to
slight
and
undervalue
these
high
discoveries
of
love
.
Again
,
Consider
what
a
mercy
it
is
not
only
that
heaven
is
become
possible
,
but
also
that
God
vouchsafes
us
this
priviledge
to
discover
the
excellency
of
heaven
to
us
,
with
means
for
the
obtaining
of
heaven
,
and
his
blessing
upon
the
means
,
that
by
all
we
might
be
made
meet
to
partake
of
this
Inheritance
.
These
are
mercies
that
God
doth
not
vouchsafe
to
all
men
,
147
Psal.
19
,
20.
He
hath
not
dealt
so
with
other
nations
.
Farther
,
not
only
is
this
inheritance
possible
,
and
a
discovery
made
of
it
,
and
means
afforded
for
the
obtaining
it
,
But
God
gives
us
also
many
incouragements
to
make
use
of
these
means
:
this
Inheritance
is
not
only
purchased
but
proffered
and
tendered
:
if
we
are
willing
to
accept
,
and
do
not
refuse
it
,
God
will
bestow
it
.
Nay
,
God
doth
not
only
proffer
it
but
he
importunes
our
acceptance
of
it
:
how
often
doth
Christ
perswade
,
and
perswade
with
a
great
deal
of
importunity
,
that
you
would
accept
of
this
Inheritance
,
I
have
stretched
out
my
band
all
the
long
to
a
gainsaying
people
.
Farther
the
terms
upon
which
he
encourageth
us
,
are
only
upon
the
account
of
free-grace
;
Who
ever
will
,
let
him
take
of
the
waters
of
life
freely
,
Come
buy
wine
and
milk
without
money
and
without
price
,
55.
Isaiah
.
God
only
requires
us
to
bring
a
sense
of
our
wants
,
and
what
a
most
unworthy
requital
is
this
of
the
love
and
kindness
of
God
,
to
undervalue
this
Inheritance
?
2.
We
hereby
render
our selves
(
so
far
as
we
undervalue
these
mercies
)
so
far
uncapable
of
partaking
of
them
.
It
was
said
of
the
Jews
,
they
thrust
away
the
kingdom
of
heaven
from
them
,
13.
Acts
46.
That
is
,
as
Beza
upon
the
place
observes
,
their
carriage
and
contempt
did
declare
them
unworthy
.
22.
Matth.
Christ
sent
forth
his
messengers
to
invite
to
the
wedding
seast
.
The
Guests
were
indeed
Invited
but
they
all
made
light
of
it
:
What
was
the
Issue
?
The
king
sent
his
servants
to
call
in
other
guests
.
God
will
first
bring
us
to
prize
these
mercies
before
he
vouchsafe
them
.
3.
They
who
slight
these
mercies
bring
themselves
under
an
absolute
necessity
of
perishing
,
2.
Heb.
3.
How
shall
we
escape
if
we
neglect
so
great
salvation
.
If
we
refuse
this
inheritance
we
undo
our selves
for
ever
.
Quest.
But
what
kind
of
neglect
is
it
that
doth
deprive
us
of
this
Inheritance
?
Answ.
When
the
neglect
is
total
,
and
we
prefer
the
world
so
much
above
it
that
we
only
mind
the
things
thereof
:
As
that
rich
man
,
12.
Luke
,
minded
his
barns
,
his
In-comes
,
but
his
soul
he
cared
not
for
,
vers.
19
,
20
,
21.
So
when
we
prefer
any
thing
above
it
,
10.
Matt.
37.
He
that
loveth
father
or
mother
more
then
me
is
not
worthy
of
me
.
This
was
Esaus
great
sin
,
his
profaneness
,
his
selling
his
birth-right
for
a
mess
of
pottage
;
and
when
we
so
neglect
it
that
we
are
not
wiling
to
undergo
any
thing
for
it
,
or
deny
our selves
any
thing
in
order
to
it
,
we
are
rendered
all
together
uncapable
of
this
Inheritance
;
There
are
other
neglects
through
weakness
,
and
they
are
such
as
the
people
of
God
are
incident
unto
;
as
sins
of
infirmities
:
As
when
they
do
not
pray
with
that
fervency
,
and
strive
with
that
earnestness
,
for
that
kingdom
of
heaven
which
is
set
before
them
,
as
becomes
the
excellency
of
these
things
.
Now
this
kind
of
carriage
may
give
us
cause
of
shame
and
trouble
,
but
doth
not
cut
off
our
right
.
That
is
the
second
,
Consider
what
we
slight
,
and
what
we
do
in
undervaluing
these
mercies
.
3.
Consider
for
what
it
is
that
we
so
much
undervalue
this
glorious
Inheritance
.
No
man
doth
slight
this
,
but
it
is
in
order
to
the
securing
of
other
enjoyments
.
Now
what
enjoyments
are
there
like
these
?
If
there
were
any
better
then
these
,
then
this
practice
were
Justifiable
.
Nay
,
if
there
were
any
enjoyments
equally
as
good
as
these
,
then
these
neglects
were
excusable
;
but
in
as
much
as
none
are
to
be
compared
with
these
,
this
is
that
bespeaks
these
neglects
(
though
but
in
part
)
without
excuse
.
Now
what
should
tempt
us
to
a
neglect
of
these
glorious
things
?
can
we
expect
to
meet
with
that
in
sin
,
or
in
Creature
and
outward
comforts
?
can
we
expect
that
the
world
should
be
so
sweet
,
as
to
countervail
the
loss
of
them
?
Our
ease
,
our
safety
(
I
might
instance
in
all
outward
things
)
alass
,
these
things
are
but
vain
while
they
do
continue
,
and
it
is
but
for
a
moment
that
they
can
continue
,
and
there
can
be
nothing
of
satisfaction
found
in
them
,
they
are
but
such
mercies
as
God
bestows
upon
the
worst
of
men
,
and
they
are
useless
in
our
straits
,
and
therefore
why
should
these
clog
us
in
our
pursuits
after
greater
matters
.
Vse
of
Direction
,
What
shall
we
do
that
we
may
shake
off
that
sluggishness
,
and
get
above
that
dullness
of
Spirit
,
that
is
usually
in
us
,
in
our
pursuit
after
matters
that
do
so
highly
concern
us
?
1.
Direct
.
Consider
,
how
much
it
is
your
duty
and
concernment
to
bestow
your
utmost
earnestness
there
.
It
was
the
commendation
of
John
Baptists
hearers
,
11.
Matth.
from
the
days
of
John
the
Baptist
until
now
,
the
kingdom
of
heaven
suffereth
violence
and
the
violent
take
it
by
force
.
So
it
is
our
Saviours
advise
,
strive
to
enter
in
at
the
strait
gate
,
Striving
denotes
our
utmost
earnestness
:
it
is
not
endeavours
alone
,
nor
is
it
earnestness
for
a
time
,
but
it
must
be
a
constant
earnestness
,
a
fixed
course
in
pursuing
this
glorious
Inheritance
.
2.
Direction
,
Be
much
in
the
great
duty
of
Meditation
:
there
are
many
advantages
in
it
;
It
gives
all
kind
of
truths
a
free
passage
into
our
hearts
:
Therefore
by
Meditation
we
should
be
often
taking
a
view
of
this
glorious
Inheritance
;
as
Moses
went
up
to
the
top
of
Pisgah
,
and
from
thence
took
a
view
of
the
promised
Land
,
so
we
should
often
by
Meditation
take
a
view
of
all
those
excellencies
.
It
was
the
advice
of
a
Learned
writer
concerning
meetness
for
eternity
;
Says
he
,
if
you
would
be
serious
in
preparing
for
Eternity
,
do
but
spend
one
quarter
of
an
hour
every
day
in
considering
what
Eternity
is
.
If
you
would
be
more
lively
and
vigorous
in
your
prayers
and
endeavours
,
be
frequent
in
considering
what
it
is
you
strive
for
.
Again
,
Meditation
is
admirable
not
only
to
imprint
the
excellency
of
this
Inheritance
upon
our
hearts
,
but
also
to
preserve
those
apprehensions
that
we
have
of
this
glorious
Inheritance
already
.
Now
that
this
may
inflame
our
souls
with
love
to
God
,
(
in
that
God
hath
not
only
made
provision
for
us
in
this
life
,
but
for
Eternity
,
and
such
a
glorious
Inheritance
as
this
is
)
,
we
should
be
often
meditating
on
this
for
these
ends
:
1.
That
these
Meditations
might
quicken
us
in
our
obedience
.
When
David
had
considered
how
many
and
how
great
were
the
mercies
of
God
to
him
,
he
sits
down
and
says
,
What
shall
I
render
to
the
Lord
for
all
his
goodness
and
loving
kindness
to
me
?
All
I
can
do
is
too
little
,
I
can
never
think
any
thing
too
much
,
for
that
God
to
whom
I
owe
so
much
:
Nor
am
I
ever
able
to
perform
any
thing
suitable
to
such
mercies
.
These
medications
did
so
engage
the
hearts
of
the
Ancient
Martyrs
,
that
some
grieved
that
they
had
no
more
lives
to
loose
for
God
.
Another
professed
the
only
pride
that
he
took
in
learning
was
,
that
he
had
something
to
dispise
and
disesteem
,
and
account
nothing
in
comparison
of
Jesus
Christ
.
Hath
God
a
regard
to
our
Eternal
good
?
Consider
but
this
,
and
this
will
be
helpful
to
quicken
us
in
our
obedience
,
and
to
make
us
think
that
we
can
never
sufficiently
express
our selves
thankful
.
2.
The
meditation
of
this
glorious
Inheritance
is
useful
for
the
strengthening
of
patience
in
sufferings
.
Though
we
are
now
passing
through
a
wilderness
,
if
we
have
but
a
sight
of
Canaan
,
a
Pisgah
sight
of
Canaan
,
it
will
bear
up
our
faith
from
sinking
under
discouragements
.
With
what
resolutions
would
this
Arm
us
,
as
it
did
the
Apostles
?
It
made
them
make
light
of
Afflictions
.
Our
light
afflictions
which
are
but
for
a
moment
,
work
out
for
us
a
far
more
exceeding
and
eternal
weight
of
glory
.
This
made
them
despise
all
manner
of
afflictions
,
their
meditation
was
sixt
here
;
He
fears
no
danger
that
sets
heaven
in
his
eye
.
3.
It
is
very
useful
to
render
what
ever
is
either
directly
in
its
own
nature
,
or
any
other
way
endangering
this
Inheritance
,
to
render
it
hateful
,
as
all
our
sins
do
.
Do
but
think
what
large
provisions
God
hath
made
for
his
People
,
that
nothing
can
keep
them
off
from
those
mercies
but
their
sins
.
These
Meditations
are
very
helpful
to
imbitter
the
thoughts
of
sin
.
Consider
;
the
distance
that
is
between
God
and
our
Souls
already
is
of
sins
making
,
and
in
reference
to
our
everlasting
welfare
,
it
is
only
sin
makes
the
danger
:
What
ever
diverts
us
from
minding
the
things
of
heaven
,
it
makes
them
inconsiderable
.
Meditate
upon
these
things
,
and
it
will
render
the
world
a
vain
thing
;
and
the
allurements
of
the
flesh
contemptible
and
all
outward
things
inconsiderable
.
4.
These
Meditations
are
useful
to
arm
us
against
all
dangers
,
1
Thes.
5.8
.
putting
on
the
brest
plate
of
faith
and
love
,
and
for
an
helmet
the
hope
of
salvation
.
Do
but
set
heaven
before
your
eyes
,
and
let
your
Meditations
be
much
upon
that
,
and
think
of
that
as
yours
,
and
you
will
think
all
things
else
but
very
little
.
The
reason
why
afflictions
seem
so
great
,
and
outward
comforts
so
great
a
matter
,
is
because
these
greater
matters
are
so
little
in
our
esteem
.
SERMON
IV.
Isaiah
,
cap.
8.
vers.
17.
I
will
wait
upon
the
Lord
that
hideth
his
face
from
the
house
of
Jacob
,
and
I
will
look
for
him
.
THese
words
contain
the
Prophets
resolution
,
how
to
carry
himself
in
that
time
of
Jacobs
trouble
,
and
therein
an
excellent
pattern
for
our
imitation
.
The
particular
time
to
which
these
words
refer
,
was
a
dark
and
gloomy
season
,
a
day
of
rebuke
and
blasphemy
;
many
black
clouds
were
already
gathered
over
the
heads
of
Gods
people
;
two
neighbouring
Kings
combine
against
them
,
and
by
their
united
strength
design
the
ruine
of
Jerusalem
,
the
King
of
Syria
and
the
King
of
Israel
.
Cap.
7.1
,
2
,
6.
In
this
their
distress
,
so
tender
was
God
not
onely
of
the
safety
,
but
of
the
comfort
of
his
people
,
that
no
sooner
do
they
discern
their
dangers
,
but
he
lets
them
know
their
deliverence
:
for
upon
this
very
message
he
sends
the
Prophet
,
Cap.
7.
vers.
3
,
4
,
5
,
6
,
7
,
8
,
and
for
the
strengthening
of
their
faith
in
believing
these
glad
tidings
,
God
gives
them
many
assurances
of
the
certainty
thereof
,
both
in
the
former
Chapter
and
in
this
.
In
the
beginning
of
this
Chapter
the
Prophet
by
the
name
of
his
Son
Maher
shalal
hash
baz
(
the
signification
of
which
name
is
rendred
in
the
Margin
)
declares
the
speedy
destruction
of
their
enemies
.
Whether
these
things
were
transacted
in
a
vision
onely
,
as
those
in
Hosea
,
cap.
1.
or
whether
they
were
real
,
is
not
material
to
determine
:
Thus
much
is
clear
,
that
their
deliverance
by
the
King
of
Assyria
falling
upon
their
adversaries
,
is
foretoken'd
within
a
little
time
to
be
accomplished
,
vers.
4.
and
so
strong
was
the
Prophets
faith
in
crediting
these
signs
of
their
deliverance
,
that
vers.
9.
he
turns
his
speech
to
the
enemies
aforemention'd
,
letting
them
know
the
vanity
of
their
combinations
,
and
the
fruitlessness
of
their
attempts
,
because
God
was
with
his
people
v.
10
,
11
he
speaks
to
the
people
of
God
themselves
disswading
them
from
two
things
,
First
,
From
seeking
safety
by
unwarrantable
and
sinful
confederacies
,
either
with
the
Assyrian
or
any
other
Nation
,
vers.
12.
Such
confederacies
,
though
they
had
been
frequent
,
had
never
been
successful
,
but
always
to
their
prejudice
.
Secondly
,
From
timorousness
because
of
approaching
dangers
,
vers.
12.
As
a
remedy
against
these
fears
,
he
propounds
the
fear
of
God
,
vers.
13.
the
more
they
fear'd
him
,
the
less
would
they
fear
others
.
And
to
encourage
them
to
make
tryal
of
this
remedy
he
tells
the
advantage
of
it
,
vers.
14.
he
will
be
a
sanctuary
,
i.
e.
a
refuge
,
a
shelter
an
hiding
place
,
a
place
of
retreat
and
safety
.
Thus
God
promises
,
Ezek.
11.16
.
and
by
these
apprehensions
of
God
the
Church
overcomes
all
her
fears
,
Psal.
46.
vers.
1
,
2
,
3
,
4
,
5.
The
Prophet
having
shewn
what
God
will
be
to
his
people
,
shews
in
the
same
verse
,
what
God
will
be
to
others
,
even
to
such
in
Israel
and
Judah
as
refus'd
to
be
ruled
by
him
or
rely
upon
him
.
But
because
the
Prophet
found
so
little
success
among
the
generality
of
this
people
,
God
commands
him
,
vers.
16
,
to
bind
up
the
testimony
,
and
seal
the
Law
among
his
disciples
;
thereby
intimating
(
as
some
think
)
that
he
would
not
have
the
Prophet
deal
further
with
those
faithless
and
prophane
scoffers
,
but
reserve
those
sacred
mysteries
of
the
Messiah
,
to
be
imparted
to
the
faithful
,
who
would
with
due
reverence
embrace
them
.
Sealing
was
used
of
old
either
for
secrecy
,
as
men
seal
letters
,
or
for
safety
as
Merchants
seal
Wares
,
or
for
certainty
as
men
seal
contracts
,
or
for
authority
as
Princes
and
Commanders
Seal
commissions
.
Now
in
these
words
follows
the
Prophets
resolution
,
what
he
would
do
in
the
interim
,
till
deliverance
should
come
;
Some
Interpret
these
words
as
spoken
by
Christ
in
regard
of
the
verse
following
,
Others
think
them
a
Parenthesis
declaring
the
Prophets
resolution
what
course
he
would
take
in
that
day
of
Jacobs
trouble
.
I
will
wait
,
&c.
In
the
words
are
these
two
particulars
.
1.
The
condition
or
posture
of
the
Church
of
God
at
that
time
.
The
persons
here
spoken
of
are
said
to
be
the
house
of
Jacob
,
i.
e.
the
family
,
the
stock
,
the
lineage
of
Jacob
,
sometimes
stiled
the
house
of
Israel
,
sometimes
the
house
of
David
,
Isaiah
5.7
.
i.
e.
Gods
peculiar
people
,
not
onely
those
who
by
natural
descent
came
from
Jacob
,
but
those
who
succeeded
him
in
faith
,
&c.
Thus
the
word
is
used
in
the
Gospel
to
signifie
the
Church
and
people
of
God
.
The
posture
these
persons
were
in
.
God
had
hid
his
face
,
and
when
the
Sun
is
Eclipsed
,
the
world
must
needs
be
dark
:
It
was
now
a
gloomy
season
.
God
deals
with
them
as
David
dealt
with
Absalom
,
2
Sam.
14.24
.
He
would
not
permit
him
to
see
his
face
:
The
phrase
denotes
Gods
withdrawing
his
favour
in
any
kind
;
for
the
face
of
God
frequently
signifies
his
favour
,
the
beholding
his
face
,
the
enjoyment
of
his
favour
,
the
withdrawing
his
favour
the
hiding
of
his
face
,
Numb.
6.25
,
26.
Psal.
11.7
.
Psal.
10.1
.
Psal.
17.15
.
2.
The
Exemplary
carriage
of
the
Prophet
in
this
sad
posture
of
the
Church
,
and
this
is
expressed
by
two
words
:
I
will
wait
upon
the
Lord
,
I
will
look
for
him
;
both
signifie
the
same
thing
,
viz.
an
earnest
longing
and
persevering
expectation
of
deliverance
.
From
the
words
thus
opened
,
arise
these
two
Doctrinal
conclusions
.
1.
Doct.
That
God
does
sometimes
hide
his
face
from
them
who
are
the
Objects
of
his
favour
.
2.
Doct.
That
when
God
does
hide
his
face
from
his
people
,
the
great
work
and
business
which
then
lies
before
them
,
is
to
wait
upon
the
Lord
,
to
look
for
him
.
1.
Doct.
That
God
does
sometimes
hide
his
face
from
them
who
are
the
Objects
of
his
favour
.
A
full
instance
of
this
we
have
here
,
What
people
were
there
at
that
time
in
all
the
world
so
de●●
to
God
?
or
in
whose
welfare
he
accounted
himself
so
highly
concerned
,
as
the
house
of
Jacob
?
and
yet
these
are
the
people
from
whom
God
had
hid
his
face
.
Consider
,
but
these
three
things
concerning
this
people
,
and
it
will
appear
that
above
all
people
,
these
were
the
people
of
his
delight
and
complacency
.
1.
The
wonderful
dispensations
of
God
towards
this
people
in
times
past
;
when
ordinary
providences
were
not
sufficient
,
either
for
their
supply
or
safety
,
God
was
pleased
by
miracles
to
preserve
them
,
and
provide
for
them
:
when
there
was
no
other
way
of
escaping
their
enemies
,
God
makes
a
way
for
them
through
the
Red-sea
:
when
the
barren
earth
could
not
afford
them
food
in
the
wilderness
,
God
sends
them
food
from
heaven
,
he
rains
down
Mannah
into
all
their
Quarters
.
2.
The
peculiar
and
Covenant-relation
,
this
people
stood
in
to
God
for
the
time
present
;
they
were
the
people
of
his
choice
,
Psalm
105.6
.
Psalm
135.4
.
The
people
of
his
love
,
Psal.
47.4
.
A
people
that
God
had
taken
into
Covenant
with
himself
,
and
therefore
what
nation
in
all
the
world
like
this
,
Deut.
4.7
.
Sam.
7.23.24
.
3.
The
promises
God
had
made
to
this
people
for
the
time
to
come
;
To
them
pertained
the
adoption
,
the
glory
,
the
Covenants
,
the
giving
of
the
Law
,
the
service
of
God
,
and
the
promises
,
Rom.
9.4
.
In
expectation
of
having
these
promises
accomplished
,
the
Prophet
here
resolves
to
wait
.
But
yet
notwithstanding
all
these
endearments
these
are
the
people
from
whom
God
is
here
said
to
hide
his
face
.
It
is
sometimes
the
case
of
particular
persons
,
as
appears
from
their
doleful
complaints
,
Psal.
10.1
.
Psal.
13.1
.
't
is
here
the
case
of
a
whole
nation
,
not
of
the
mixed
multitude
onely
,
but
of
the
whole
body
of
that
people
,
a
clear
instance
that
God
sometimes
bides
his
face
from
them
who
are
the
Objects
of
his
favour
.
For
clearing
and
Confirming
this
Doctrine
,
four
things
are
needful
to
be
spoke
to
.
-
1.
What
it
is
for
God
to
hide
his
face
,
or
what
this
phrase
implys
.
-
2.
How
far
it
is
that
God
does
hide
his
face
from
his
people
.
-
3.
The
reasons
for
which
God
hides
his
face
from
them
.
-
4.
The
uncomfortableness
of
such
a
condition
.
1.
What
it
is
for
God
to
hide
his
face
:
In
answer
to
which
consider
,
1.
That
God
does
sometimes
hide
his
face
from
his
Church
in
general
.
And
that
1.
When
he
removes
the
wonted
tokens
and
pledges
of
his
love
in
any
measure
,
he
then
hides
his
face
;
when
he
does
not
manifest
himself
as
formerly
;
when
his
people
have
not
those
evidences
and
testimonies
of
his
gracious
presence
,
as
at
other
times
:
As
when
God
strips
his
people
of
the
means
of
Communion
with
himself
;
when
he
sends
among
them
a
famine
,
not
of
bread
,
nor
of
water
,
but
of
his
word
;
when
he
drives
their
teachers
into
corners
;
when
he
permits
the
ark
to
be
carried
away
from
them
,
as
it
was
from
the
people
of
Israel
,
1
Sam.
4.21
.
Though
God
does
not
totally
remove
our
Candlestick
out
of
it's
place
:
yet
when
he
suffers
the
lights
of
the
Sanctuary
to
be
hid
and
obscured
,
this
is
so
fore
a
degree
of
Gods
hiding
his
face
,
that
God
in
compassion
to
his
people
assures
them
,
that
how
severe
soever
he
might
be
in
other
judgements
,
he
would
spare
them
as
to
this
,
Isaiah
30.20
.
Though
the
Lord
give
you
the
bread
of
adversity
and
water
of
affliction
,
yet
shall
not
thy
teachers
be
removed
into
a
corner
any
more
,
but
thine
eyes
shall
see
thy
teachers
.
The
total
removing
of
these
mercies
is
to
unchurch
and
ungospel
a
nation
,
and
the
suspence
of
them
for
some
time
and
in
some
degree
is
the
hiding
of
Gods
face
.
2.
When
God
takes
down
the
hedge
of
his
providence
in
part
,
and
lets
in
a
torrent
of
outward
calamities
upon
them
:
This
was
the
case
of
Judah
here
,
God
does
so
far
let
loose
the
Assyrian
upon
them
,
that
their
very
life
is
endangered
,
Vers.
7
,
&
8.
of
this
Chapter
,
He
shall
overflow
and
go
over
,
he
shall
reach
even
to
the
neck
:
very
near
to
drowning
.
The
only
safety
of
Gods
people
from
enemies
and
dangers
,
is
from
the
providential
care
of
God
;
This
is
the
wall
of
their
defence
,
Isaiah
5.5
,
Job
1.10
.
But
if
this
fence
be
taken
away
or
broken
down
,
they
then
lie
open
to
the
malice
and
rage
of
enemies
.
Whence
is
it
that
the
Church
of
God
which
is
as
a
Lilly
among
Thorns
,
as
a
flock
of
sheep
encompassed
by
ravening
wolves
,
hath
any
days
of
tranquillity
in
this
it
's
military
condition
,
but
because
God
puts
a
restraint
upon
the
rage
and
malice
of
enemies
?
But
when
God
takes
off
these
restraints
,
no
wonder
if
(
as
here
)
Israel
be
ready
to
afflict
Judah
,
no
wonder
if
Ephraim
be
against
Manasseh
,
and
Manasseh
against
Ephraim
,
and
both
against
Judah
;
I
will
hide
my
face
says
God
,
Deut.
31.17
,
and
what
follows
?
They
shall
be
devoured
,
many
evils
shall
befal
them
,
so
that
they
will
say
in
that
day
,
are
not
these
evils
come
upon
us
,
because
our
God
is
not
amongst
us
?
And
as
the
first
coming
,
so
the
long
continuance
of
calamities
is
ascribed
to
the
same
cause
,
Psal.
44.23
,
24
,
25
,
26.
Awake
,
Why
sleepest
thou
,
O
Lord
?
arise
cast
us
not
off
for
ever
.
Wherefore
hidest
thou
thy
face
,
and
forgettest
our
affliction
and
our
oppression
.
The
providence
and
care
of
God
are
those
flood-gates
that
keep
out
inundations
of
misery
,
but
when
God
hides
his
face
,
these
flood-gates
are
open
,
and
no
wonder
if
then
the
waters
flow
in
upon
us
.
Thus
in
temporal
mercies
God
many
times
hides
his
face
from
his
people
,
as
under
the
former
head
was
shewn
in
Spiritual
mercies
.
And
indeed
when
God
hides
his
face
in
spiritual
mercies
,
he
does
usually
hide
his
face
in
temporal
mercies
.
Those
once
famous
Asiatique
Churches
spoke
of
Chap.
2.
&
Chap.
3.
together
with
the
loss
of
the
Gospel
lost
all
their
outward
prosperity
.
Thus
,
from
the
Church
in
general
does
God
sometimes
hide
his
face
.
2.
Though
God
does
not
in
either
of
these
respects
hide
his
face
from
the
Church
in
general
,
yet
he
may
hide
his
face
from
believers
in
particular
.
When
it
is
the
case
of
the
Church
in
general
,
every
particular
believer
shares
therein
;
when
the
ship
is
endanger'd
by
tempests
,
no
ones
private
Cabine
can
be
in
safety
.
But
now
in
these
respects
God
is
said
to
hide
his
face
from
particular
persons
,
1.
When
he
unchains
Satan
and
enlarges
his
commission
in
any
degree
against
us
.
Thus
did
God
by
several
steps
and
gradations
enlarge
Satans
commission
against
Job
.
First
,
Against
his
estate
,
he
gave
that
into
his
hands
.
Secondly
,
Against
his
relations
in
putting
them
within
his
power
.
Thirdly
,
Against
his
body
in
permitting
to
afflict
that
;
And
lastly
,
against
his
soul
in
giving
him
liberty
to
tempt
that
.
There
is
indeed
no
person
free
from
temptations
,
Adam
in
innocency
meets
with
a
Serpent
in
Paradise
;
Christ
in
whom
was
no
sin
,
was
yet
tempted
:
and
as
there
is
no
person
,
so
is
there
no
condition
free
from
temptation
,
but
as
our
conditions
change
,
so
do
our
temptations
change
.
In
fulness
,
we
meet
with
temptations
of
one
kind
;
in
wants
with
temptations
of
another
kind
.
And
when
Satan
is
stronger
in
tempting
,
and
we
weaker
in
resisting
,
this
is
an
argument
of
Gods
hiding
his
face
.
When
there
is
not
only
a
greater
frequency
but
prevalency
of
temptations
,
this
is
a
sore
kind
of
withdrawing
.
To
be
tempted
is
an
affliction
,
but
to
be
overcome
by
the
temptation
is
both
our
affliction
and
our
sin
.
The
messenger
of
Satan
was
an
affliction
to
S.
Paul
,
but
that
which
supported
him
,
was
that
promise
,
that
the
grace
of
God
should
be
sufficient
for
him
,
2
Corinth.
12.7
,
9.
The
distress
that
Judah
was
in
,
in
this
Chapter
,
was
their
affliction
,
but
their
dejectedness
under
this
distress
,
and
betaking
themselves
to
unwarrantable
confederacies
for
safety
,
this
was
their
sin
:
and
thus
is
it
with
all
the
people
of
God
when
he
enlarges
the
commission
of
Satan
against
them
.
2.
When
he
leaves
us
in
some
measure
to
our
own
corruptions
,
our
unbelief
and
carnal
fears
.
Thus
Christ
left
Peter
to
humble
him
for
his
self
confidence
;
and
when
God
does
but
take
off
his
restraints
from
our
corruptions
,
how
masterless
and
unruly
are
they
?
It
must
needs
be
an
uncomfortable
season
to
the
Soul
,
when
God
thus
hides
his
face
from
it
.
When
he
deals
with
it
as
with
the
old
world
,
Gen.
6.3
.
My
spirit
shall
not
strive
with
you
.
If
God
strive
not
with
us
by
his
spirit
,
all
our
strivings
are
but
weak
and
feeble
,
if
he
keep
not
under
our
corruptions
,
it
is
not
in
us
to
keep
them
under
,
when
God
gave
up
those
Romans
to
their
vile
affections
,
how
prodigiously
did
they
degenerate
,
Rom.
1.26
.
with
the
verse
following
.
Now
God
is
said
to
give
up
to
vile
affections
,
when
he
does
not
preserve
us
from
them
.
He
is
said
to
harden
,
when
he
does
not
soften
,
to
lead
into
temptation
,
when
he
does
not
keep
us
from
temptation
,
and
so
to
give
us
up
to
corruptions
,
when
he
does
not
vouchsafe
us
strength
and
assistance
against
them
,
but
speaks
concerning
us
,
as
he
did
concerning
them
,
Revel.
22.11
.
He
that
is
unjust
let
him
be
unjust
still
,
and
he
which
is
filthy
,
let
him
be
filthy
still
.
Thus
,
Dan.
12.10
.
Amos
4
4.
Ezek.
20.39
.
Hosed
4.17
.
The
best
of
Saints
so
far
as
God
ceases
to
quicken
them
,
so
far
have
a
deadness
upon
their
Spirits
.
David
was
sensible
of
this
,
when
he
oft
repeated
this
request
,
Psal.
119.
That
God
would
quicken
him
.
If
he
keep
not
up
our
faith
,
it
soon
flags
.
If
he
cease
to
draw
us
we
can
no
longer
run
after
him
,
if
he
check
not
our
distempers
they
soon
break
in
upon
us
without
control
.
There
needs
nothing
more
to
make
the
air
dark
but
the
absence
of
the
Sun
,
or
to
make
weeds
grow
,
but
a
forbearing
to
pluck
them
up
.
3.
When
he
withholds
those
former
manifestations
of
himself
,
which
have
been
not
onely
the
support
but
delight
of
their
souls
in
times
of
trouble
,
and
when
God
in
this
sence
hides
his
face
,
the
soul
must
needs
be
troubled
.
And
the
more
the
soul
knows
of
God
,
the
larger
Communion
it
hath
had
with
him
,
the
more
afflicting
are
these
withdrawings
,
the
spouse
that
knew
how
sweet
the
Communion
of
her
beloved
was
,
how
impatient
is
she
of
his
absence
?
and
indeed
none
are
so
ill
able
to
bear
these
withdrawings
of
God
in
this
kinde
,
as
those
who
have
had
acquaintance
with
him
.
David
,
Heman
,
and
many
other
,
When
their
hopes
have
been
darkened
,
those
refreshing
tastes
and
enlivening
visions
suspended
or
overclouded
,
what
volums
of
complaints
have
they
uttered
.
Psal.
13.1
,
2.
Psal.
77.7
8
9.
Psal.
119.81
,
82.
When
God
who
was
wont
to
give
them
frequent
meetings
and
comforting
visits
,
did
but
seem
to
stand
aloof
off
from
them
.
And
yet
how
oft
is
it
the
case
of
children
of
light
to
sit
in
this
darkness
,
Isaiah
50.10
.
4.
When
he
seems
to
disregard
our
prayers
,
and
as
little
to
mind
our
petitions
,
as
he
did
Sauls
,
1
Sam.
28.6
.
Though
God
had
several
ways
,
wherein
to
answer
prayer
,
yet
he
answered
him
by
none
,
neither
by
dreams
nor
by
Vrim
nor
by
Prophets
.
In
what
a
desolate
and
helpless
condition
must
that
soul
needs
think
it self
,
of
whose
prayers
God
seems
to
take
no
notice
,
prayer
is
that
great
remedy
God
hath
appointed
for
our
help
when
nothing
else
can
help
us
,
Even
in
those
perplex
and
difficult
cases
which
are
above
the
reach
of
other
remedies
,
prayer
is
a
remedy
very
proper
,
Mar.
9.29
.
this
kind
goeth
not
out
but
by
fasting
&
prayer
,
i.
e.
more
solemn
prayer
,
but
now
to
have
our
prayers
disregarded
,
or
for
God
to
hide
his
face
,
that
he
will
not
hear
,
as
it
is
expressed
,
Isa.
59.2
.
this
must
needs
be
afflicting
,
this
as
it
is
mention'd
to
be
the
highest
expression
of
Gods
displeasure
,
that
he
will
not
hear
,
Zech.
7.13
,
14.
Prov.
1.24
,
28.
so
is
it
mentioned
as
the
saddest
matter
of
his
peoples
complaint
,
that
their
prayers
should
not
pass
,
Lam.
3.44
.
had
the
Churches
afflictions
been
greater
,
its
burdens
heavier
,
Yet
if
God
had
but
stood
by
them
,
and
taken
notice
of
them
,
they
would
have
thought
them
much
easier
.
When
the
world
is
against
us
,
if
God
be
for
us
;
this
is
comforting
,
but
to
be
cast
off
by
God
this
is
discouraging
.
5.
When
he
discovers
nothing
but
anger
against
us
;
as
when
God
opens
a
window
into
our
breasts
,
and
thereby
gives
us
a
full
view
and
prospect
of
our
own
wretchedness
,
when
he
reveals
to
us
our
guilt
,
andat
the
same
time
conceals
his
own
love
,
oh
,
what
a
dreadful
condition
is
the
soul
then
in
,
where
ever
it
goes
the
curse
of
the
Law
and
the
cry
of
its
own
sins
pursue
it
,
My
sin
is
ever
before
me
,
says
David
,
Psal.
51.3
.
and
how
does
Job
bemoan
himself
,
Chap.
13.23
,
24
,
25.
How
many
are
mine
iniquities
and
sins
,
&c.
Wherefore
hidest
thou
thy
face
from
me
and
holdest
me
for
thine
enemy
,
&c.
and
vers.
26.
thou
writest
bitter
things
against
me
and
makest
me
to
possess
the
iniquities
of
my
youth
.
So
Job
6.2
,
3
,
4.
Oh
,
that
my
grief
were
throughly
weighed
,
&c.
The
arrows
of
the
Almighty
are
within
me
,
the
poison
whereof
drinketh
up
my
spirit
,
the
terrours
of
God
do
set
themselves
in
:
aray
against
me
;
His
afflictions
in
outward
respects
were
neither
few
nor
small
,
his
estate
was
gone
,
his
relations
gone
,
his
health
gone
,
but
all
these
were
small
matters
in
comparison
of
the
withdrawings
of
God
.
Had
God
smiled
upon
his
soul
,
he
could
better
have
endured
his
frownings
upon
all
his
outward
comforts
;
could
he
but
have
discerned
God
to
be
his
friend
,
he
could
more
chearfully
have
born
all
his
other
tryals
:
but
that
which
occasion'd
all
his
pathetical
moans
was
Gods
hiding
his
face
.
2.
How
far
is
it
that
God
does
hide
his
face
at
any
time
from
his
people
.
1.
Negatively
,
God
will
never
totally
,
nor
finally
hide
his
face
from
them
,
't
is
his
promise
,
Heb.
13.5
.
He
hath
said
,
I
will
never
leave
thee
nor
forsake
thee
,
and
if
he
hath
said
it
,
it
is
not
for
us
to
question
it
.
The
Disciples
of
Pythagoras
had
their
Master
in
so
great
Reverence
,
that
an
ipse
dixit
,
he
hath
said
,
it
,
was
enough
to
them
,
they
thought
it
presumption
in
them
to
question
what
they
had
received
from
him
:
now
though
this
was
too
much
arrogance
in
men
,
either
to
give
or
take
such
an
autoritativeness
,
yet
when
God
speaks
,
he
who
is
truth
it self
,
he
who
can
do
all
things
but
cannot
lie
,
't
is
not
for
us
to
doubt
or
question
.
2.
Positively
,
Though
God
may
hide
his
face
from
his
people
,
yet
will
he
not
turn
it
from
them
,
he
never
ceases
to
love
them
,
though
he
does
not
always
manifest
it
,
he
retains
towards
them
the
love
of
a
father
even
when
he
discovers
the
anger
of
a
Judge
,
Isa.
54.7
,
8
,
10.
for
a
small
moment
have
I
forsaken
thee
,
but
with
great
mercies
will
I
gather
thee
.
In
a
little
wrath
I
hid
my
face
from
thee
,
for
a
moment
,
but
with
everlasting
kindness
will
I
have
mercy
on
thee
,
saith
the
Lord
thy
redeemer
.
The
mountains
shall
depart
and
the
hills
be
removed
but
my
kindness
shall
not
depart
from
thee
,
neither
shall
the
Covenant
of
my
peace
be
removed
.
So
Isa.
57.16
,
17
,
18.
Many
times
't
is
in
respect
of
outward
comforts
only
God
hides
his
face
,
to
let
them
know
the
excellency
of
spiritual
comforts
;
sometimes
not
only
in
respect
of
spiritual
comforts
,
but
graces
also
,
that
his
people
may
know
their
dependance
upon
him
;
but
still
God
regards
their
safety
.
3.
The
reasons
why
God
deals
thus
with
his
people
;
't
is
not
from
any
delight
he
takes
in
their
sorrows
,
nor
from
any
pleasure
he
hath
in
their
troubles
.
But
,
1.
'T
is
to
chastise
them
for
their
fins
,
every
sin
is
a
forsaking
God
,
and
consequently
a
provoking
God
to
forsake
us
,
did
not
we
by
our
disobediences
withdraw
our selves
from
him
,
God
would
not
withdraw
himself
from
us
;
That
the
Sun
is
overclouded
,
't
is
from
those
vapours
which
the
earth
it self
sends
up
;
but
there
are
some
sins
especially
branded
in
Scripture
as
the
causes
of
this
calamity
.
1.
Spiritual
Idolatry
,
when
our
hearts
wander
from
him
after
strange
loves
,
the
great
thing
God
requires
is
our
hearts
,
if
we
deny
them
to
him
,
no
wonder
if
he
hide
his
face
from
us
.
When
we
set
up
creatures
in
Gods
throne
,
and
give
that
to
them
which
is
only
due
to
him
,
this
is
high
disloyalty
and
provokes
his
jealousie
,
Deut.
31.17
,
18.
Deut.
32.17
,
20
,
21.
God
will
admit
no
rivals
,
have
no
partners
in
our
hearts
,
he
that
hateth
not
all
in
comparison
of
him
,
is
not
accounted
aright
to
love
him
,
for
this
sin
God
sometimes
gives
the
soul
a
kind
of
divorce
.
2.
Obstinacy
and
stubborness
against
all
Counsels
and
instructions
,
because
I
have
purged
thee
,
and
thou
wouldst
not
be
purged
,
&c.
Ezek.
24.13
.
because
the
people
of
Israel
would
none
of
Gods
Counsels
he
leaves
them
to
their
own
,
Psal.
81.11
,
12.
3.
Lukewarmness
in
Gods
service
,
this
was
the
sin
for
which
God
threatned
the
Church
of
Ephesus
,
Revel.
2.4
,
5.
the
Church
of
Laodicea
,
Revel.
3.15
,
16.
't
is
not
enough
that
we
serve
God
,
but
we
must
serve
him
with
all
our
might
and
with
all
our
strength
.
4.
A
willing
connivance
at
any
known
sin
,
either
in
our selves
,
or
in
others
so
far
as
concerns
us
,
thus
in
the
Church
of
Pergamus
,
Revel.
2.14
.
in
the
Church
of
Thyatira
,
Revel.
2.20
.
5.
A
disesteem
of
his
love
and
the
pledges
thereof
;
when
Israel
once
loathed
their
Mannah
they
did
not
long
enjoy
it
;
when
they
slighted
Sabbaths
and
spiritual
opportunities
God
sends
a
famine
of
this
spiritual
food
,
Amos
8.5
.
compared
with
verses
11
,
12.
6.
Unfruitfulness
under
the
means
of
grace
,
for
his
sin
God
threatned
his
Ancient
people
to
remove
his
Gospel
from
them
,
they
brought
not
forth
the
fruits
of
it
,
Matth.
21.43
.
2.
To
carry
on
the
designs
and
purposes
of
his
own
grace
towards
them
.
God
hides
his
face
for
a
time
that
he
may
not
hide
it
for
ever
;
he
does
not
now
spare
them
,
that
he
may
for
ever
spare
them
.
But
more
particularly
,
1.
God
hides
his
face
sometimes
,
that
he
may
recover
his
people
to
a
due
esteem
of
his
favour
.
The
spouse
flagged
in
her
affections
towards
Christ
,
his
withdrawings
raise
up
her
desires
.
2.
That
they
may
be
more
wary
and
cautious
in
shuning
whatever
might
renew
these
breaches
again
,
and
consequently
enjoy
his
favour
more
fully
and
more
constantly
.
The
burnt
child
dreads
the
fire
.
4.
The
uncomfortableness
of
this
condition
.
1.
Proportionably
,
to
the
withdrawings
of
God
,
there
will
be
a
damp
uon
all
our
comforts
;
If
the
sun
be
set
all
the
stars
in
the
firmament
cannot
make
day
,
if
God
hide
his
face
,
it
must
needs
be
night
with
the
poor
soul
;
Thus
with
David
,
Psal.
30.7
.
Thou
didst
hide
thy
face
,
and
I
was
troubled
.
2.
Accordingly
,
there
will
be
a
decay
in
all
our
graces
;
those
plants
which
while
the
sun
is
near
,
thrive
and
flourish
,
in
the
winter
season
seem
to
die
and
wither
;
the
soul
of
man
is
but
a
barren
foil
in
respect
of
all
spiritual
good
,
while
God
who
is
the
spiritual
husbandman
,
is
tilling
and
dressing
,
and
taking
pains
with
it
,
't
is
then
fruitful
,
but
when
God
withdraws
all
decays
,
John
15.2
.
Jerem.
23.3
.
3.
There
will
be
proportionably
a
deadness
and
inefficacy
upon
all
the
means
of
doing
us
good
.
The
weapons
of
our
spiritual
warfare
are
only
powerful
through
God
.
The
Gospel
is
the
power
of
God
,
Rom.
7.16
.
't
is
not
food
alone
can
nourish
but
the
blessing
of
God
going
with
it
;
't
is
not
ordinances
alone
can
refresh
,
but
God
in
and
by
ordinances
.
4.
Every
affliction
will
proportionably
become
more
burdenson
and
afflicting
;
as
the
heavyest
of
afflictions
have
seemed
light
to
those
who
have
had
the
presence
of
God
to
sweeten
them
,
and
his
assistance
to
bear
them
;
so
the
lightest
of
afflictions
must
needs
be
heavy
to
them
from
whom
God
is
withdrawn
.
Every
small
burden
seems
great
to
weak
and
feeble
persons
,
when
greater
matters
seem
a
very
nothing
to
hale
and
strong
persons
.
Now
as
Gods
presence
is
with
us
,
so
is
our
strength
.
Vse
.
If
God
hide
his
face
from
them
who
are
the
Objects
of
his
favour
,
what
will
become
of
them
who
are
the
objects
of
his
displeasure
?
If
these
things
be
done
to
the
green
tree
,
what
shall
be
done
to
the
dry
?
If
this
be
the
severity
of
God
towards
them
whom
he
loves
,
how
dreadful
is
the
severity
of
God
against
them
whom
he
hates
?
If
this
may
be
the
portion
of
them
who
are
in
a
state
of
grace
,
whatshall
be
the
portion
of
them
who
are
in
a
state
of
sin
?
If
so
much
be
endured
by
vessels
of
mercy
,
what
must
be
endured
by
vessels
of
wrath
?
They
may
at
present
flourish
,
but
what
will
their
condition
be
in
that
day
of
revelation
of
the
righteous
judgement
of
God
Rom.
2.5
.
Vse
.
When
it
goes
worst
with
the
people
of
God
,
't
is
much
better
with
them
then
with
others
,
they
are
Objects
of
Gods
favour
,
though
unable
at
present
to
discern
any
thing
but
anger
,
their
condition
is
safe
though
at
present
uncomfortable
.
How
vast
a
difference
is
there
betwixt
their
sorrows
and
others
joys
;
The
only
ground
of
their
sorrows
,
is
because
they
are
unable
to
discern
what
cause
they
have
of
joy
,
and
the
onely
ground
of
others
joys
,
is
because
they
see
not
what
cause
they
have
of
sorrow
.
Vse
.
It
becomes
us
to
consider
in
how
great
a
measure
,
this
is
the
case
of
our
Church
and
Nation
.
Hath
not
God
hid
his
face
from
our
Jacob
by
removing
the
wonted
tokens
and
pledges
of
his
gracious
presence
?
How
great
an
Eclipse
is
this
day
upon
all
our
glory
?
How
are
we
scanted
of
former
opportunities
?
It
concerns
us
the
more
to
be
affected
with
these
things
,
because
none
of
us
,
but
by
our
barrenness
under
former
means
,
and
by
our
contempt
of
Gospel
priviledges
,
have
contributed
very
much
to
the
drawing
down
of
his
severity
.
If
the
Prophet
here
accounts
if
so
sore
a
judgement
for
God
to
hide
his
face
in
respect
of
temporal
favours
,
how
much
greater
cause
have
we
to
lay
to
heart
,
Gods
hiding
his
face
in
respect
of
spiritual
mercies
and
priviledges
.
2.
Doct.
That
when
God
hides
his
face
,
from
his
people
,
the
great
work
and
business
which
then
lies
before
them
,
is
to
wait
upon
the
Lord
to
look
for
his
;
't
is
their
work
at
all
times
to
wait
upon
God
,
and
that
not
only
as
servants
to
receive
his
commands
,
but
as
necessitous
persons
to
obtain
his
relief
,
both
which
are
put
together
,
Psal.
123.2
.
As
the
eyes
of
servants
look
unto
the
hand
of
their
Masters
,
&c.
so
our
eyes
wait
upon
the
Lord
our
God
,
until
that
he
have
mercy
upon
us
.
There
is
not
that
person
on
earth
,
whose
ignorance
of
his
duty
does
not
lay
a
continual
obligation
upon
him
,
to
wait
upon
the
Lord
for
direction
and
Councel
.
Not
is
there
that
person
on
earth
,
whose
necessities
and
wants
,
do
not
lay
the
like
obligation
upon
him
,
of
waiting
upon
the
Lord
for
relief
and
assistance
.
Hence
is
it
that
the
people
of
God
are
frequently
described
by
this
Character
,
they
are
such
as
wait
upon
the
Lord
,
believers
in
the
Old
Testament
waited
the
accomplishment
of
those
promises
,
the
fulfilling
whereof
God
had
reserved
for
the
times
of
the
Gospel
.
Thus
Jacob
waited
for
the
salvation
of
the
Lord
,
Gen.
49.18
.
John
the
Baptist
waited
for
the
Messiah
,
Matth.
11.3
.
Joseph
of
Arimathea
waited
for
the
kingdom
of
God
,
Mark
15.43
.
Simeon
waited
for
the
consolation
of
Israel
,
Luke
2.25
.
The
Jews
look
for
redemption
in
Jerusalem
,
Luke
2.38
.
Believers
under
the
New
Testament
are
said
to
wait
for
the
accomplishment
of
those
promises
,
the
fulfilling
whereof
God
hath
referved
for
another
world
,
they
are
said
to
look
for
the
Saviour
,
Phil.
3.20
.
To
look
for
that
blessed
hope
,
Tit.
2.13
.
To
look
for
Christ
,
Heb.
9.28
.
But
though
it
be
both
the
duty
and
Character
of
Gods
people
at
all
times
to
wait
upon
the
Lord
,
yet
is
it
especially
their
work
and
business
at
such
times
:
the
Prophet
knew
not
what
better
course
to
take
in
that
dark
,
and
gloomy
season
,
and
therefore
he
resolves
for
himself
to
wait
upon
the
Lord
,
and
by
his
own
example
he
provokes
others
to
do
the
like
;
when
Jehoshaphat
,
and
the
people
were
so
distressed
,
that
they
knew
not
what
to
do
,
their
eyes
were
upon
God
,
—
2
Chron.
20.12
.
The
Lord
is
good
unto
them
that
wait
for
him
.
—
It
is
good
that
a
man
should
both
hope
and
quietly
wait
for
the
salvation
of
the
Lord
,
Lam.
3.25
,
26.
Psal.
33.18
,
20.
This
is
the
course
which
God
hath
prescribed
,
the
faithful
practised
,
and
God
himself
hath
all
along
owned
.
For
the
further
clearing
of
this
Doct.
Two
things
shall
be
spoke
to
.
-
1.
The
nature
of
this
carriage
or
duty
.
-
2.
The
principles
from
which
this
carriage
arises
.
1.
Concerning
the
nature
of
this
carriage
,
or
what
it
is
to
wait
upon
the
Lord
,
and
in
what
acts
it
doth
formally
express
it self
.
It
is
in
general
such
a
carriage
as
results
from
the
joynt
exercise
of
many
particular
graces
,
as
faith
,
hope
,
patience
,
humility
,
repentance
,
&c.
all
these
and
many
other
graces
are
necessary
ingredients
to
this
carriage
,
and
without
the
concurrent
acting
of
all
these
we
cannot
wait
upon
God
aright
,
but
more
particularly
,
waiting
upon
God
implies
.
1.
An
exercising
faith
upon
the
promises
,
even
when
providence
seems
most
to
contradict
the
promise
;
distrust
drives
us
from
God
,
as
that
prophane
Prince
,
1
Kings
6.33
.
This
evil
is
of
the
Lord
,
what
should
I
wait
for
the
Lord
any
longer
?
his
unbelief
represents
this
duty
vain
and
unprofitable
,
but
now
faith
seeks
a
certainty
and
sufficiency
of
relief
in
the
promises
,
and
therefore
builds
upon
them
,
and
consequently
bears
up
the
soul
above
all
sinking
discouragements
;
the
promises
are
wells
of
consolation
,
but
faith
is
the
bucket
;
they
are
treasuries
of
all
kinds
of
mercy
,
but
faith
fetches
out
supplies
;
though
there
be
never
so
much
consort
laid
up
in
the
promises
,
yet
what
is
all
this
to
us
unless
we
do
by
faith
make
use
of
them
;
I
had
fainted
,
says
David
,
unless
I
had
believed
,
&c.
Psal.
27.13
,
14.
There
were
many
discouragements
in
the
providences
of
God
,
but
David
answers
all
by
believing
the
promises
;
and
indeed
there
is
no
other
way
to
answer
our
Objections
but
by
believing
,
thousands
of
troubled
thoughts
may
afflict
and
burden
us
,
but
faith
answers
all
.
2.
A
patient
and
persevering
expectation
of
Gods
trturn
,
how
long
soever
he
delay
;
Though
God
do
not
answer
us
in
our
time
,
yet
patience
waits
Gods
time
;
though
he
do
not
return
so
soon
as
we
desire
,
yet
will
he
stay
no
longer
then
he
sees
it
for
our
good
;
and
therefore
this
is
the
language
of
patience
,
Habbac
.
2.3
.
the
vision
is
yet
for
an
appointed
time
,
but
at
the
end
it
shall
speak
,
and
not
lie
;
though
it
tarry
,
wait
for
it
,
because
it
will
surely
come
,
it
will
not
tarry
,
Psal.
37.7
.
rest
in
the
Lord
,
and
wait
patiently
for
him
,
fret
not
thy self
,
&c.
he
that
believes
makes
not
hast
.
'T
is
the
proper
work
of
patience
to
wait
Gods
leasure
,
and
not
to
think
him
slack
concerning
his
promises
.
Heb.
10.37
.
God
hath
told
us
he
will
come
as
a
deliverer
,
and
patience
expects
his
coming
,
till
at
last
it
can
say
with
that
Martyr
Master
Glover
,
He
is
come
,
He
is
come
.
Saul
waited
,
as
he
thought
,
a
long
time
for
Samuel
;
but
at
last
his
patience
is
wearied
out
,
1
Sam.
13.8
,
9
,
13
,
14.
But
to
wait
is
to
abide
Gods
time
,
Hos.
3.3
.
with
Ezek.
38.8
.
The
Jews
sate
as
a
desolate
widow
some
hundreds
of
years
before
Christ
,
and
above
sixteen
hundred
years
since
praying
,
that
God
would
again
build
their
temple
;
God's
time
is
not
yet
come
for
them
,
now
to
wait
is
to
hold
out
;
hope
is
by
some
compared
to
a
line
,
patience
is
nothing
else
but
hope
and
faith
drawn
forth
.
3.
A
following
God
with
fervent
and
uncessant
prayers
,
though
he
seem
at
present
not
to
regard
them
;
though
he
deal
with
us
as
he
did
with
the
Church
,
Lament.
3.44
.
whose
prayers
could
not
pass
,
yet
to
wait
is
to
charge
our selves
still
to
wait
as
David
,
Psal.
62.1
.
My
soul
waiteth
upon
the
Lord
,
and
vers.
5.
of
that
Psalm
,
My
soul
wait
thou
upon
God
;
Though
God
do
not
as
yet
answer
,
yet
to
wait
is
never
to
cease
praying
,
till
we
find
God
answering
;
to
continue
seeking
as
the
spouse
did
,
till
she
found
him
whom
her
soul
loved
.
For
this
cause
I
besought
the
Lord
thrice
,
2
Cor.
12.8
.
says
,
S.
Paul
,
but
to
wait
is
to
continue
in
prayer
,
as
David
,
Psal.
69.3
,
4
,
5
,
6.
To
be
resolv'd
to
take
no
denials
like
that
poor
woman
of
Canaan
,
whose
importunity
nothing
but
the
answer
of
her
request
could
appease
,
Matth.
15.22
,
23
,
24.
and
so
on
to
vers.
29.
Or
as
blind
Bartimeus
,
Mark
10.46
.
to
vers.
50.
4.
A
keeping
close
to
God
in
ways
of
duty
,
even
when
he
seems
to
be
furthest
off
from
us
in
ways
of
mercy
,
a
willingness
rather
no
have
our
calamities
continued
,
then
our
deliverance
obtained
by
means
unwarrantable
.
Thus
David
though
he
had
the
promise
of
the
Kingdom
,
and
might
at
several
times
have
gotten
possession
thereof
by
the
destruction
of
Saul
:
Yet
he
waits
Gods
time
,
and
though
it
was
for
a
Kingdom
,
he
will
not
step
out
of
Gods
way
;
and
indeed
we
cannot
be
said
to
wiat
upon
God
,
while
we
keep
not
in
his
Way
,
Psal.
37.34
.
Wait
on
the
Lord
and
keep
his
way
,
&c.
Psal.
25.4
,
5
,
21.
to
purcchase
deliverance
from
outward
calamities
,
by
sinful
means
,
is
to
destroy
the
soul
to
preserve
the
body
,
or
to
make
Gehezi
his
bargain
,
who
together
with
his
change
of
raiment
had
a
curse
with
it
,
'T
is
Solomons
advice
,
Prov.
20.2
.
say
not
thou
I
will
recompence
evil
,
but
wait
on
the
Lord
,
and
he
shall
save
thee
,
Isa.
26.8
.
In
the
way
of
thy
judgements
have
we
waited
for
thee
,
&c.
5.
A
diligent
use
of
all
means
for
the
recovery
of
what
we
have
lost
;
the
woman
that
had
that
bloody
issue
spent
all
she
had
upon
the
Physicians
;
so
should
we
do
our
utmost
in
the
use
of
means
.
First
,
By
a
through
search
and
scrutiny
after
those
sins
which
have
provoked
God
to
hide
his
face
from
us
,
Lament.
3.40
.
Let
us
search
and
try
our
ways
,
&c.
Be
sure
if
there
be
any
breach
'twixt
God
and
us
,
it
is
of
our
own
making
;
Hath
God
deprived
us
of
former
opportunities
?
Have
not
we
been
barren
and
unfruitful
?
Hath
he
taken
much
of
former
means
and
helps
from
us
?
Have
not
we
undervalued
those
mercies
?
We
may
many
times
read
our
sin
in
our
punishment
,
't
is
the
promise
of
God
,
To
him
that
hath
,
shall
be
given
,
i.
e.
to
him
that
improveth
the
mercies
and
talents
he
hath
;
others
are
said
not
to
have
what
they
have
,
Matth.
25.29
.
Hath
God
exercised
us
with
outward
judgements
?
Have
not
we
been
wanton
with
those
mercies
which
God
hath
removed
?
2.
A
zealous
earnestness
in
lamenting
and
reforming
those
sins
,
our
turning
unto
God
is
the
best
means
we
can
use
to
obtain
his
returning
unto
us
;
we
are
never
more
fit
for
mercy
,
then
when
we
have
reformed
and
cast
off
those
sins
,
which
have
deprived
us
of
mercies
,
this
is
to
lay
the
axe
to
the
root
of
the
tree
.
3.
A
preparing
our selves
for
mercy
;
It
may
be
we
are
not
low
enough
,
1
Pet.
5.6
.
It
may
be
we
are
not
sufficiently
divorced
from
our
former
vanities
,
labour
to
remove
all
impediments
,
for
be
sure
,
nothing
but
our
own
iniquities
can
keep
back
good
things
from
us
.
2.
Concerning
the
principles
form
whence
this
carriage
arises
.
Take
these
few
.
1.
An
humble
sense
of
our
own
vileness
,
that
if
we
enjoy
never
so
little
of
these
outward
good
things
,
we
are
less
then
the
least
of
all
;
if
God
be
never
so
severe
with
us
,
there
is
much
of
mercy
in
the
highest
acts
of
severity
,
though
we
suffer
much
,
all
is
little
in
comparison
of
what
we
deserve
to
suffer
;
while
we
have
such
vile
thoughts
of
our selves
,
we
cannot
but
think
well
of
God
,
and
be
ready
to
wait
upon
him
;
but
so
long
as
we
think
God
harsh
and
rigorous
,
we
are
apt
to
say
,
as
he
did
,
1
Kings
6.
33.
Why
should
we
wait
any
longer
for
him
?
2.
A
through
conviction
of
our
being
wholly
at
the
will
and
pleasure
of
God
,
if
we
enjoy
any
tokens
of
his
love
it
is
from
his
bounty
;
if
these
be
removed
,
God
herein
is
righteous
;
The
very
thoughts
that
all
afflictions
have
been
from
God
,
have
silenced
all
murmurings
and
repinings
in
believers
of
old
;
This
was
the
Language
of
Eli
,
1
Sam.
3.18
.
It
is
the
Lord
.
So
Hezekiah
,
Good
is
the
word
of
the
Lord
,
Isa.
39.8
.
I
was
dumb
,
I
opened
not
mymouth
because
thou
didst
it
,
says
,
Devid
,
Psal
39.9
.
There
may
be
miscarriages
in
instruments
but
none
in
God
.
3.
A
setled
perswasion
of
our
dependance
upon
God
for
whatever
help
we
need
;
whatever
our
distresses
are
,
't
is
God
alone
can
give
ease
;
if
he
bind
,
who
can
loose
?
If
he
cast
down
,
who
can
raise
up
?
If
he
speak
trouble
,
who
can
speak
peace
?
He
is
the
supreme
and
Sovereign
disposer
of
all
things
,
Deut.
32.39
.
None
can
deliver
out
of
his
hands
.
These
perswasions
engage
us
to
wait
upon
God
alone
,
Jer.
14.22
.
4.
A
Reverent
esteem
of
the
wisdom
,
goodness
and
faithfulness
of
God
in
all
his
dispensations
,
that
all
his
works
are
in
weight
and
measure
,
and
that
he
who
hath
the
disposal
of
all
things
does
dispose
of
all
things
,
to
the
best
,
though
we
cannot
many
times
see
these
truths
,
because
the
ways
of
God
are
so
great
a
deep
;
Yet
to
believe
it
,
is
necessary
to
our
waiting
upon
God
,
to
entertain
good
thoughts
of
him
,
what
ever
thoughts
he
seems
to
entertain
concerning
us
.
5.
A
resignation
of
our selves
into
the
hands
of
God
,
a
submitting
our
wills
unto
his
,
a
laying
our selves
down
at
his
feet
,
that
if
God
see
it
best
both
in
reference
to
his
glory
,
and
our
own
good
,
that
we
should
rather
honour
him
in
away
of
suffering
than
doing
,
to
pray
with
our
Saviour
,
If
it
be
possible
let
this
Cup
pass
from
me
,
nevertheless
,
not
my
will
but
thine
be
done
,
Mat.
26.39
.
Vse
.
What
height
of
folly
then
is
it
,
when
God
seems
to
cast
off
all
regard
of
us
,
for
us
to
cast
off
all
regard
of
him
:
as
do
all
impatient
and
froward
persons
,
who
upon
every
withdrawing
of
God
,
are
so
bold
as
to
call
the
glorious
Majesty
of
Heaven
before
their
petty
Tribunal
;
and
charge
him
either
with
rigorousness
or
unfaithfulness
:
as
,
2
Kings
6.33
.
And
oh
how
apt
are
all
men
so
far
to
forget
their
subjection
and
dependence
upon
God
,
as
when
he
breaks
in
upon
them
by
his
judgments
,
they
break
out
against
him
in
their
complaints
and
murmurings
.
Others
there
are
who
in
their
distresses
betake
themselves
to
indiredct
and
sinful
means
of
safety
,
as
the
Jews
here
to
their
confederacies
with
the
bordering
Heathens
.
How
many
are
there
who
think
no
course
bad
by
which
they
may
shift
off
dangers
,
and
shelter
themslves
from
an
approaching
Storm
—
But
this
is
not
to
wait
upon
the
Lord
,
but
a
course
quite
contrary
to
what
is
commended
here
.
Now
in
these
perilous
times
,
lest
we
should
make
use
of
deceitful
refuges
,
consider
these
few
Arguments
.
1.
The
absolute
impossibility
of
ever
finding
benefit
by
any
way
of
Sin
.
Sin
is
a
depargting
from
God
,
and
in
departing
from
him
,
we
forsake
our
strength
and
refuge
.
Can
we
ever
be
safe
while
we
are
from
under
Gods
Protection
?
Sin
is
a
putting
our selves
out
of
Gods
Protection
.
The
lord
is
with
you
while
you
are
with
him
,
but
if
you
forsake
him
he
will
forsake
you
,
2
Chron.
15.2
.
Can
any
kind
of
means
do
us
good
without
Gods
concurrence
?
whatever
there
is
of
virtue
in
them
,
it
is
derived
from
him
▪
does
Food
nourish
?
't
is
God
that
makes
it
nourishing
,
Mat.
4.4
.
Does
Physick
cure
?
't
is
God
that
makes
it
effectual
.
Do
Creature
helps
,
Friends
,
&c.
stand
us
in
stead
?
't
is
God
that
gives
them
both
hearts
and
power
.
To
use
indirect
means
is
to
blast
means
,
and
render
them
ineffectual
.
It
's
true
that
God
sometimes
permits
many
to
flourish
not
only
in
their
sinful
courses
,
but
by
their
sinful
courses
.
This
was
Asaphs
temptation
,
Psal.
73.
But
alas
,
much
better
would
it
have
been
for
such
,
rather
to
have
been
without
their
comforts
than
to
have
purchased
them
thus
.
2.
This
kind
of
carriage
,
in
stead
of
relieving
us
in
our
distresses
,
does
but
increase
them
.
Those
towards
whom
God
hath
any
purpose
of
mercy
,
if
gentler
means
prevail
not
,
God
,
like
a
careful
Physitian
,
applys
sharper
:
if
milder
corrections
do
not
humble
them
,
like
a
tender
Parent
,
he
is
more
severe
:
if
cords
of
love
will
not
draw
them
,
he
uses
the
bonds
of
affliction
;
but
if
mercies
move
not
,
and
afflictions
prevail
not
,
God
takes
another
course
with
them
and
never
leaves
till
he
brings
them
upon
their
knees
.
In
natural
causes
resistance
does
but
increase
the
vigour
and
operation
of
contraries
.
When
fire
and
water
meet
in
strong
opposition
,
how
does
the
stronger
rage
,
till
it
hath
got
the
victory
.
God
tryed
many
ways
with
Ephraim
,
but
his
heart
yielded
not
,
God
sometimes
over
till
he
hath
humbled
him
,
Isa.
57.16
,
17.
with
Jer.
31.
19.
As
for
others
,
God
sometimes
deals
with
them
as
he
did
with
Pharaoh
,
who
by
his
stubbornness
encreased
his
Plagues
;
or
else
as
he
dealt
at
last
with
Ephraim
Hos.
4.17
.
He
gave
him
up
to
his
incorrigibleness
,
either
they
hasten
their
ruine
in
this
world
by
their
perverseness
,
or
else
they
ripen
themselves
for
judgment
in
another
world
.
3.
In
stead
of
removeing
or
shortning
our
tryals
,
this
carriage
does
prolong
and
continue
tthem
.
The
Chyrurgeon
continues
his
Plaisters
while
the
Sore
is
unhealed
:
the
Child
does
but
prolong
his
Fathers
displeasure
by
his
obstinacy
.
A
Prince
that
hath
once
begun
to
reduce
rebellious
Subjects
,
leaves
not
off
till
he
hath
subdued
them
:
there
's
no
standing
it
out
against
God
,
no
other
way
to
prevail
with
him
,
but
by
repentance
and
submission
.
Vse
Exhort
.
To
follow
the
Prophets
Example
here
,
in
taking
the
same
course
in
this
day
of
Jacobs
trouble
,
as
he
did
in
that
:
God
had
hid
his
face
from
Jacob
then
,
he
hath
hid
his
face
from
Jacob
now
let
us
be
persuaded
to
wait
upon
the
Lord
to
look
for
him
.
1.
The
recovery
of
those
pledges
of
Gods
love
,
whereof
we
are
at
present
deprived
,
is
a
mercyworthy
th
waiting
for
.
Hath
God
hid
his
face
from
this
Nation
in
general
,
by
depriving
us
in
a
great
measure
of
the
means
of
Communion
with
himself
:
remember
how
supporting
,
how
refreshing
,
how
improving
and
strengthning
you
have
found
those
Ordinances
,
of
which
you
are
at
present
in
a
great
measure
scanted
,
and
yu
cannot
but
be
sensible
that
there
are
Priviledges
worthy
the
waiting
for
.
God
hath
exercised
us
in
this
Nation
with
many
years
of
affliction
,
but
what
affliction
ever
like
to
this
?
hath
God
hid
his
face
from
any
soul
in
particular
?
be
persuaded
to
wait
,
't
is
a
mercy
worthy
the
waiting
for
,
to
regain
his
favour
.
1.
There
are
no
comforts
in
all
the
world
like
the
comforts
of
Gods
presence
:
he
that
hath
once
tasted
the
sweetness
of
these
conforts
,
can
not
but
comparatively
despise
all
other
,
as
in
the
primitive
Christians
they
despised
estates
,
liberties
,
Friends
,
yea
and
life
it self
,
rather
than
submit
ot
any
thing
that
might
endanger
Gods
withdrawing
from
them
.
2.
'T
is
not
the
ba●e
presence
and
favour
of
God
,
but
the
evidence
and
sence
thereof
,
that
renders
our
condition
comfortable
.
In
the
favour
of
God
is
life
,
his
loving
kindness
is
better
than
life
;
but
while
the
soul
hath
its
evidences
blotted
,
its
hopes
darkned
,
the
higer
it
prises
the
favour
of
God
,
the
more
afflicting
is
the
inevidence
thereof
.
Is
God
the
fountain
of
all
good
?
and
is
this
God
mine
enemy
?
are
all
my
fresh
springs
in
him
,
and
are
all
these
stop'd
and
shut
up
against
me
?
Is
he
the
supreme
disposer
of
all
things
,
and
am
I
under
his
displeasure
?
that
soul
that
considers
what
God
is
in
himself
,
what
he
is
to
others
of
his
servants
,
and
what
he
hath
been
to
it self
in
times
past
,
cannot
but
be
sensible
how
grievous
a
thing
it
is
to
lose
such
a
Friend
,
such
a
Father
,
&c.
and
therefore
esteem
the
recovery
of
his
favour
a
mery
worthy
the
waiting
for
.
3.
The
unsafeness
of
this
condition
.
Three
things
there
are
by
which
Experimental
Christians
find
themselves
very
much
shaken
in
this
world
.
1.
The
Temptations
of
Satan
,
sometimes
making
use
of
the
allurements
,
sometimes
of
the
discouragements
of
this
world
:
but
the
sence
of
Gods
love
raises
the
soul
into
an
holy
indifferency
about
these
things
as
small
matter
.
While
the
bird
is
upon
the
wing
,
all
th
gins
and
snares
laid
on
the
ground
cannot
intangle
it
:
so
it
is
with
Souls
while
conversing
with
God
.
2.
Inward
accusations
,
when
Satan
and
Conscience
joyn
together
in
representing
to
the
Soul
its
Sins
and
Dangers
:
what
amazement
and
horror
do
then
take
hold
upon
it
if
God
hide
his
face
.
3.
Outward
streights
and
afflictions
:
but
oh
what
an
undaunted
courage
did
the
sense
of
Gods
love
raise
in
the
Martyrs
of
old
;
how
did
it
cause
them
to
contemn
these
things
,
Rom.
5.3
.
Rom.
8.18
.
They
gloryed
in
Tribulations
,
and
accounted
all
the
sufferings
of
this
life
not
worthy
to
be
compared
to
the
glory
that
shall
be
revealed
:
it
is
therefore
in
all
these
respects
a
Mercy
worthy
the
waiting
for
.
2.
The
certainty
of
success
in
this
course
:
all
other
courses
are
but
the
struggling
of
the
Wild
Beast
in
the
net
,
by
which
it
is
more
entangled
;
but
it
is
good
for
a
man
to
wait
,
Lam.
3.
26.
This
hope
makes
not
ashamed
.
Rom.
5.5
.
T
is
the
promise
of
God
that
they
that
wait
upon
him
shall
not
be
ashamed
,
Isa.
49.23
.
Psal.
37.9
.
and
what
greater
assurance
assurance
can
we
have
than
the
Word
of
God
;
we
build
much
sometimes
upon
the
word
of
men
,
but
the
Word
of
God
is
sure
:
Besides
,
how
exact
and
punctual
hath
God
been
in
making
good
what
he
hath
promised
.
When
the
time
was
expired
of
their
detainment
in
Aegypt
,
no
sooner
was
the
four
hundred
and
thirty
years
past
but
the
self
same
day
he
accomplishes
their
promised
deliverance
,
Exod.
12.40
,
41
,
42.
And
as
punctual
was
God
in
delivering
his
people
out
of
Babylon
,
Dan.
5.30
.
This
was
therefore
Davids
plea
,
Psal.
102.13
.
Thou
shalt
arise
and
have
mercy
upon
Zion
,
because
the
time
to
favour
her
,
yea
the
set
time
is
come
.
Quest.
But
how
may
we
discern
when
our
set
time
for
Deliverance
is
come
?
Answ.
Though
we
have
not
such
clear
and
particular
Revelations
as
his
people
of
old
had
,
yet
have
we
such
general
discoveries
by
which
we
may
guess
.
1.
The
lowness
of
his
peoples
condition
;
this
was
the
argument
prevailed
with
God
,
Exod.
2.23
,
24.
their
sighs
and
crys
under
that
sore
bondage
:
thus
2
King
.
14
26
,
27.
the
bitterness
of
their
affliction
.
2.
The
lowness
of
their
dispositon
,
so
1
Pet.
5.6.3
.
The
rage
and
insolency
of
their
Adversaries
,
Deut.
32.27
.
Ezek.
20.
22.
these
have
usually
been
prognosticks
of
deliverance
.
3.
This
is
the
highest
expression
of
our
sincerity
and
faithfulness
,
when
God
seemeth
to
be
leaving
us
,
for
us
to
be
unwilling
to
leave
him
,
to
wait
upon
God
,
and
quiet
our
hearts
by
faith
in
his
promises
notwithstanding
all
discouragements
,
to
believe
in
him
when
we
cannot
see
him
this
is
the
faith
our
Saviour
commends
;
Thou
believest
because
thou
hast
seen
,
blessed
are
they
that
believe
and
have
not
seen
,
Joh.
20.29
.
This
was
the
excellency
of
Jobs
faith
,
that
it
was
so
stedfast
in
cleaving
to
God
,
that
nothing
could
unsettle
it
;
though
he
kill
me
yet
will
I
trust
in
him
,
Job
13.15
.
4.
'T
is
for
this
end
God
many
times
hides
his
face
,
to
exercise
the
sait
and
patience
of
his
people
in
waiting
,
1
Pet.
1.7
.
God
hath
by
his
Spirit
enriched
the
souls
of
his
people
with
those
grace
,
as
might
qualify
them
for
this
carriage
,
and
therefore
he
leads
them
by
his
providence
into
such
conditions
as
may
exercise
and
call
forth
those
graces
.
5.
This
kind
of
carrigage
does
not
only
very
much
conduce
to
our
support
in
these
dark
intervals
,
but
to
the
sweetning
Gods
return
,
when
believers
can
say
as
God
promises
they
shall
say
,
Isa.
25.9
.
Lo
,
this
is
our
God
,
we
have
waited
for
him
,
and
he
will
save
us
:
this
is
the
Lord
,
we
have
waited
for
him
,
we
will
be
glad
and
rejoyce
in
his
Salvation
.
6.
There
lies
a
greater
obligation
upon
Believers
to
this
carriage
,
than
upon
any
others
:
their
professions
,
their
priviledges
,
the
promises
God
hath
made
to
them
;
their
graces
are
all
as
so
many
obligations
to
wait
.
7.
How
long
hath
God
waited
upon
us
,
before
conversion
,
how
many
repulses
and
deny
.
als
have
we
given
to
all
invitations
;
and
after
conversion
how
oft
and
how
long
hath
God
waited
our
returns
from
back-slidings
?
and
yet
though
God
hath
no
other
obligation
upon
him
to
wait
for
our
good
but
only
from
his
own
goodness
:
there
lies
an
obligation
upon
is
by
way
of
debt
:
besides
God
cannot
be
benefited
by
his
returns
to
us
,
only
we
are
there
by
made
happy
.
In
a
word
,
if
we
wait
upon
God
,
God
will
still
wait
upon
us
,
Isa.
30.18
.
and
give
us
cause
to
say
,
Lo
,
this
is
our
God
,
we
have
waited
for
him
:
this
is
the
Lord
,
we
will
be
glad
and
rejoyce
in
his
Salvation
.
Titus
2.
part
of
Verse
10.
That
they
may
adorn
the
Doctrine
of
God
our
Saviour
in
all
things
.
ST.
Paul
,
that
Vessel
of
God
,
chosen
to
bear
his
Name
before
the
Gentiles
,
Acts
9.15
.
was
so
taken
up
with
the
common
Affairs
of
the
church
in
general
,
journeying
from
place
to
place
,
and
having
the
care
of
many
Churches
upon
him
(
for
the
Office
of
an
Apostle
was
so
large
and
unlimited
,
that
indeed
it
was
fit
for
none
but
those
who
are
immediately
inspired
by
God
with
gifts
and
abilities
beyond
what
others
can
rationally
look
for
)
professeth
,
of
all
the
troubles
he
met
with
from
without
,
none
were
so
considerable
,
none
did
so
much
break
his
thoughts
,
and
went
so
near
his
Soul
,
as
the
care
of
the
Churches
;
it
is
a
notable
passage
of
his
,
to
shew
how
hearty
he
was
in
minding
the
concerns
of
poor
Souls
:
2
Cor.
11.28
.
where
after
he
had
enumerated
his
several
troubles
,
he
mentions
all
these
to
be
as
nothing
;
for
says
he
,
That
which
comes
upon
me
daily
is
more
than
all
,
and
that
is
the
care
of
the
Churches
:
This
is
a
temper
that
becomes
so
publick
an
Officer
;
but
in
regard
his
Soul
was
so
large
,
and
his
Commission
so
extensive
,
he
was
not
long
resident
in
any
particular
place
,
and
therefore
he
was
necessitated
to
depute
others
to
water
that
seed
he
had
planted
,
and
to
carry
on
that
good
work
that
he
had
begun
:
and
upon
this
account
it
was
that
he
writes
both
his
Epistles
to
Timothy
,
1
Tim.
1.3
.
and
upon
this
account
he
here
writes
to
Titus
Chapter
1.
ver.
5.
Titus
was
by
birth
a
Grecian
of
the
stock
of
the
Gentiles
,
and
after
his
Conversion
was
a
constant
Companion
and
Fellow-labourer
with
this
great
Apostle
,
and
was
much
imployed
by
him
in
the
Ministry
of
the
Gospel
.
The
great
Work
that
he
aimed
at
in
writing
this
Epistle
to
Titus
you
find
in
one
general
word
exprest
,
it
was
,
to
set
in
order
those
things
that
were
wanting
,
Chap.
1.
ver.
5.
and
to
direct
him
in
the
management
of
that
most
important
affair
of
the
Church
.
In
this
Chapter
you
have
several
duties
which
St.
Paul
gives
Titus
in
charge
,
that
he
should
be
a
faithful
remembrancer
to
those
Cretians
,
which
duties
are
many
and
divers
.
1.
He
speaks
of
those
duties
that
concern
some
particular
Christians
.
2.
Of
those
that
concern
all
Christians
in
Common
.
Those
that
concern
particular
Christians
are
,
Men
and
Women
,
Young
and
Old
,
Masters
and
Servants
:
as
you
have
it
in
the
beginning
of
this
Chapter
,
ver.
1.
But
speak
thou
the
things
which
become
sound
Doctrine
.
And
then
he
speaks
to
young
Persons
,
ver.
6.
Young
men
likewise
exhort
to
be
sober
minded
.
And
he
counsels
Titus
to
shew
them
his
own
Example
,
ver.
7.
In
all
things
shew
thy self
a
Pattern
of
good
works
.
And
so
he
descends
to
the
meanest
degree
of
Christians
;
and
that
is
to
Servants
;
Servants
were
then
of
a
more
vile
and
abject
condition
than
houshould
Servants
are
now
among
us
:
Servants
were
then
slaves
,
their
persons
and
lives
were
at
the
wills
of
their
Masters
:
and
because
their
condition
was
such
,
they
had
little
comfort
from
things
here
below
,
and
therefore
takes
care
of
them
;
and
this
shews
the
greatness
of
the
Apostles
care
in
instructing
them
how
they
may
live
cmfortably
;
and
to
eneourage
them
,
ha
tells
them
,
they
should
be
obedient
to
their
own
Masters
,
and
to
please
them
well
in
all
things
,
not
answering
again
,
not
purloyning
,
but
shewing
all
good
fidelity
:
The
reason
he
gives
is
this
,
That
they
may
adorn
the
Doctrine
of
God
our
Saviour
in
all
things
.
Some
reckon
this
last
clause
under
the
duties
which
concern
all
Christians
incommon
;
but
it
is
alledged
here
with
particular
reference
to
Servants
,
and
for
that
there
are
two
Reasons
given
:
Because
the
duties
here
prest
upon
Servants
were
duties
to
which
they
were
very
much
averse
by
the
harshness
or
ansterenes
of
their
Masters
,
who
had
such
power
over
them
beyond
or
above
what
is
used
by
us
,
and
what
Christians
all
along
since
have
had
.
Now
they
were
under
danger
of
those
sins
that
he
dissuaded
them
from
,
as
purloyning
from
them
,
&c.
And
to
encourage
them
,
he
tells
them
,
though
your
condition
be
never
so
mean
,
though
you
are
so
contemptible
in
the
sight
of
men
,
yet
by
your
good
carriage
you
may
be
acceptable
〈◊〉
the
sight
of
God
,
you
are
not
in
so
low
a
capacity
but
you
are
capable
of
adorning
the
Doctrine
of
God
our
Saviour
.
Now
though
this
Exhortation
be
of
greater
latitude
than
to
Servants
,
yet
it
is
spoken
to
them
upon
this
account
,
because
they
had
little
hopes
of
finding
acceptance
with
God
,
since
they
were
under
such
austerity
to
their
own
Masters
.
Now
if
they
,
how
much
more
should
others
adorn
the
Doctrine
of
God
our
Saviour
.
In
the
words
are
these
two
particulars
:
1.
A
description
of
the
Gospel
,
it
isthe
Doctrine
of
God
,
that
speaks
it
to
be
of
Divine
Authority
;
and
it
is
said
to
be
the
Doctrine
of
God
our
Saviour
,
and
that
speaks
its
gracious
designation
in
order
to
the
saving
of
lost
Creature
;
and
you
find
it
more
fully
expressed
in
the
next
Verse
,
For
the
Grace
of
God
that
bringeth
Salvation
hath
appeared
,
&c.
The
Grace
of
God
in
afording
his
Gospel
,
it
brings
Salvation
,
that
is
in
the
tenders
and
proffers
,
and
discovering
the
way
how
we
may
attain
it
.
This
is
a
high
commendation
given
of
the
Gospel
,
it
is
the
Doctrine
of
God
,
and
of
God
our
Saviour
.
2.
Here
is
a
declaration
of
their
duty
to
whom
this
Doctrine
comes
,
to
whom
God
hath
been
so
gracious
as
to
vouchsafe
his
Gospel
,
they
must
adorn
it
,
that
is
,
render
it
lovely
and
beautiful
and
amiable
to
others
;
they
must
carry
themselves
so
as
to
give
no
occasion
to
others
of
stumbling
,
or
taking
offence
by
their
miscarriage
;
they
must
so
live
as
not
to
give
occasion
to
others
to
think
the
Gospel
hath
no
more
efficacie
than
humane
Rules
and
Reason
hath
,
This
duty
is
mentioned
in
a
two-fold
extent
,
that
they
and
all
they
(
not
only
Servants
but
others
to
whom
this
Doctrine
comes
)
should
adorn
the
Gospel
,
and
that
they
may
adorn
the
Gospel
in
all
things
,
in
every
branch
and
part
of
this
Doctrine
.
There
are
several
Doctrines
I
shall
commend
to
you
from
the
words
:
1.
Doct.
That
Jesus
Christ
is
not
meerly
man
but
really
God
.
The
Gospel
here
is
said
to
be
the
Doctrine
of
God
;
and
this
we
finde
is
the
ordinary
Language
wherein
the
Scripture
speaks
of
Christ
(
at
least
it
is
the
familiar
Language
)
Titus
1.3
.
According
to
the
Commandment
of
God
our
Saviour
;
he
is
called
there
God
our
Saviour
:
and
in
the
13th
verse
of
this
Chapter
,
Looking
for
the
blessed
hope
and
gloriour
appearing
of
the
great
God
,
and
our
Saviour
Jesus
Christ
.
The
Socinians
and
Arians
have
been
very
busie
in
gathering
together
several
Scriptures
wherein
the
word
Eloah
and
Elohim
(
wherein
the
singular
number
is
put
for
the
plural
(
are
ascribed
to
Creatures
;
there
are
two
places
especially
insisted
on
,
Exod.
7.1
.
God
tells
Moses
,
I
have
made
thee
a
God
to
Pha
)
raoh
The
other
is
Psal.
82.6
.
I
have
said
,
Ye
are
Gods
,
speaking
of
Magistrates
and
Princes
,
and
the
great
Ones
of
the
world
,
those
that
are
in
the
highest
Rank
of
men
;
their
design
hereby
is
to
weaken
the
faith
of
Christians
concerning
the
Divinity
of
Christ
.
In
answer
to
these
two
Scriptures
it
is
observed
by
many
Learned
Writers
,
though
the
Name
of
God
be
indeed
ascribed
to
Magistrates
and
great
Ones
in
the
world
more
than
once
or
twice
,
yet
is
this
Title
never
given
to
them
but
with
some
restriction
and
diminution
;
and
therefore
in
both
those
Scriptures
before
quoted
,
it
is
not
said
fimply
,
I
will
make
thee
a
God
to
Pharaoh
;
but
he
speaks
of
the
reverence
and
esteem
that
he
should
finde
from
Pharaoh
;
and
thus
it
is
expounded
in
Exod.
4.16
.
God
tells
Moses
,
Aaron
should
be
to
him
instead
of
a
mouth
,
and
he
should
be
instead
of
God
.
Aaron
is
not
simply
,
but
instead
,
to
denote
his
Authority
in
giving
his
Command
and
Orders
.
So
for
Psal.
82.6
.
I
said
ye
are
Gods
;
but
in
ver.
7.
you
have
this
diminution
,
You
shall
die
like
men
.
But
on
the
other
hand
,
the
Name
of
God
is
usually
given
to
Christ
with
some
augmentative
Epithite
;
and
truly
that
Christ
is
truly
God
,
it
is
one
great
foundation
of
all
our
faith
and
hope
,
and
I
shall
clcar
it
briefly
by
these
Arguments
:
1.
He
whom
the
Scriptures
doth
not
only
honour
with
the
Name
of
God
,
but
with
those
additional
Epithites
which
no
Creature
is
capable
of
but
God
,
must
needs
be
God
,
and
not
meer
man
;
Thus
in
respect
of
Jesus
Christ
,
God
hath
honoured
him
not
only
with
this
Name
,
but
with
many
additional
Titles
:
He
is
said
,
to
be
God
equal
with
the
Father
:
Phil.
2.6
.
He
thought
it
no
robbery
to
be
equal
with
God
.
Titus
2.13
.
He
is
stiled
,
The
Great
God
;
and
the
true
God
.
1
Epist.
St.
John
5.20
.
And
we
are
in
him
that
is
true
,
even
in
his
Son
Jesus
Christ
:
This
is
the
true
God
,
and
eternal
life
.
The
true
God
is
to
be
taken
in
opposition
to
all
Idol-Gods
,
and
all
those
Metaphorical
expressions
,
where
we
finde
this
Name
Elohim
(
as
sometimes
)
given
to
Creatures
.
Again
,
he
is
stiled
,
The
Mighty
God
,
Isa.
9.6
.
For
unto
us
a
Child
is
born
,
his
Name
shall
be
called
Wonderful
,
Councellour
,
the
Mighty
God
.
He
is
called
,
God
blessed
for
ever
,
Rom
,
9.5
.
Whose
are
the
Fathers
(
speaking
of
the
Priviledges
of
the
Jews
)
and
of
whom
concerning
the
flesh
Christ
came
,
who
is
God
blessed
for
ever
.
He
is
stiled
also
,
The
Lord
of
Glory
,
1
Cor.
2.8
.
Which
none
of
the
Princes
of
this
world
knew
,
for
had
they
known
it
,
they
would
not
have
crucified
the
Lord
of
Glory
.
Nay
,
the
Name
Jehovah
which
throughout
all
the
Scripture
is
not
so
much
as
singly
ascribed
to
any
Creature
,
is
ascribed
to
Jesus
Christ
;
He
is
called
,
The
Lord
our
Righteousness
,
Jehovah
our
Righteousness
:
That
is
the
first
.
2.
He
in
whom
are
all
those
high
and
eminent
perfections
,
those
glorious
Attributes
which
transcend
the
capacity
of
any
Creature
,
must
needs
be
God
;
and
these
the
Scripture
ascribes
to
Christ
.
I
shall
only
give
you
some
few
hints
.
He
who
is
Omnipotent
,
whose
Power
is
boundless
and
unlimited
,
whose
Government
reacheth
Heaven
and
Earth
,
He
that
can
do
all
things
must
needs
be
God
.
Take
all
the
Power
that
is
in
the
Creature
,
there
is
〈◊〉
confinement
and
limitation
of
their
Power
;
but
Jesus
Christ
is
Almighty
,
Rev.
1.8
.
I
am
Alpha
and
Omega
,
the
Almighty
.
Rev.
19.6
.
The
Lord
God
Omnipotent
reigneth
.
'T
is
true
,
Angels
do
excel
in
Power
,
but
Omnipotencie
is
peculiar
to
the
true
God
;
for
they
are
but
his
Creatures
,
and
their
power
is
limited
by
him
,
they
are
his
Messengers
whom
he
imploys
.
Again
,
Omnisciencie
,
this
is
ascribed
to
Jesus
Christ
,
He
searcheth
hearts
,
and
tryeth
reins
;
he
hath
a
window
open
into
all
mens
breasts
,
and
discovers
what
is
their
thoughts
,
he
needs
not
that
any
should
tell
him
any
thing
,
because
he
knows
it
,
and
therefore
he
must
needs
be
God
,
John
2.25
.
And
he
needed
not
that
any
should
testifie
of
man
,
for
he
knew
what
was
in
man
,
that
is
,
as
he
is
God
,
John
13.19
.
He
that
knoweth
all
things
before
they
come
to
pass
must
needs
be
God
.
Now
I
tell
you
(
says
he
)
before
it
come
,
that
when
it
is
come
to
pass
,
you
must
believe
that
I
am
he
;
believe
him
to
be
God
.
So
Rev.
2.23
.
I
am
he
that
searcheth
the
Reins
and
Heart
,
and
will
give
to
every
one
of
you
according
to
your
work●
Now
this
is
only
peculiar
to
the
great
God
.
3.
He
is
said
to
be
Omnipresent
,
He
was
in
Heaven
,
even
while
he
was
upon
the
Earth
,
John
14.3
.
I
go
,
that
where
I
am
ye
may
be
also
:
He
was
on
Earth
,
but
as
God
He
was
even
then
in
Heaven
.
Matth.
28.20
.
His
promise
to
his
Disciples
is
,
And
loe
I
am
with
you
always
,
to
the
end
of
the
world
;
and
so
he
is
as
God
,
He
is
with
them
while
he
is
in
Heaven
.
As
Ubiquity
is
only
peculiar
to
the
great
God
,
he
fills
Heaven
and
earth
with
his
presence
;
for
the
Heaven
of
Heavens
cannot
contain
him
:
Now
I
will
be
with
you
when
I
am
taken
up
from
you
,
when
you
cannot
see
me
,
nor
converse
in
the
flesh
with
me
any
longer
.
4.
Immutability
and
Eternity
are
ascribed
to
Jesus
Christ
,
Prov.
8.22
.
it
is
applied
to
him
who
is
the
Wisdom
spoken
of
there
principally
,
The
Lord
possessed
me
in
the
beginning
of
his
way
before
his
works
of
old
:
ver.
23
,
24
,
25
,
26.
I
was
set
up
from
everlasting
,
from
the
beginning
,
or
ever
the
Earth
was
,
&c.
This
shews
that
Jesus
Christ
was
Antecedaneous
to
all
Creatures
,
and
that
speaks
him
to
be
Eternal
:
Psal.
90.2
.
Before
the
Mountains
were
brought
forth
,
or
ever
thou
hadst
formed
the
Earth
and
the
World
,
even
from
everlasting
to
everlasting
,
thou
art
God
.
So
everlasting
is
peculiar
to
God
which
is
ascribed
to
Christ
,
Micha
5.2
.
Whose
goings
forth
have
been
from
of
Old
,
from
everlasting
.
Your
Margent
reads
it
,
From
the
days
of
Eternity
,
Heb.
13.8
.
Jesus
Christ
the
same
yesterday
and
to
day
,
and
for
ever
.
It
is
said
of
him
,
There
is
no
variableness
nor
shadow
of
changing
;
and
he
is
called
,
The
everlasting
Father
,
Isa.
9.6
.
Lastly
,
He
that
hath
life
in
Himself
,
and
is
the
Principle
of
life
to
others
must
needs
be
God
.
It
is
a
Contradiction
to
be
a
Creature
and
to
be
self-Originated
.
So
is
it
said
of
Jesus
Christ
,
Acts
3.15
.
And
killed
the
Prince
of
Life
.
v.
16.
And
his
Name
,
through
Faith
in
his
Name
,
hath
made
this
man
strong
;
that
shews
the
greatness
of
his
power
,
through
faith
in
his
Name
.
John
5.26
.
For
as
the
Father
hath
life
in
himself
,
so
hath
he
given
the
Son
to
have
life
in
himself
.
3.
He
to
whom
works
of
Infiniteness
are
ascribed
must
needs
be
God
.
No
Creature
can
possibly
do
any
act
of
Infiniteness
,
because
it
is
above
the
rank
of
a
Creature
.
The
work
of
Creation
,
which
is
a
work
of
Infiniteness
is
ascribed
to
Jesus
Christ
,
John
1.3
.
All
things
were
made
by
him
.
So
the
work
of
Supportation
is
ascribed
to
him
,
Heb.
1.3
.
Vpholding
all
things
by
the
Word
of
his
power
.
He
that
not
onely
brought
all
things
out
of
nothing
by
the
Word
of
his
power
,
but
he
that
upholds
them
from
falling
back
into
their
first
nothing
again
,
by
the
same
All-mighty
power
,
must
needs
be
God
;
and
this
is
ascribed
to
Christ
.
So
the
work
of
Redemption
,
this
is
attributed
to
Jesus
Christ
;
He
that
could
subdue
him
that
had
the
power
of
death
,
that
is
,
the
Devil
;
He
that
could
conquer
Principallities
and
Powers
,
and
lead
Captivity
captive
;
He
to
whom
all
things
are
made
subject
both
in
Heaven
and
in
Earth
,
Principallities
,
Dominions
and
Thrones
,
and
every
thing
that
is
named
,
that
is
,
every
thing
that
is
excellent
,
are
made
subject
to
him
,
Eph.
1.22
.
And
hath
put
all
things
under
his
feet
,
and
hath
left
nothing
unsubdued
,
and
gave
him
to
be
Head
over
all
things
to
the
Church
;
That
is
the
third
Argument
.
4.
He
whom
Angels
adore
and
Creatures
worship
must
needs
be
God
;
and
thus
they
do
Jesus
Christ
:
God
is
very
jealous
of
his
own
Honour
and
will
not
suffer
them
to
be
given
to
any
other
:
But
honour
and
worship
is
by
the
Command
of
God
to
be
given
to
Jesus
Christ
,
Heb.
1.6
.
Let
all
the
Angels
of
God
worship
him
.
And
we
are
baptized
in
the
Name
of
Christ
,
Mat.
28.19
.
And
we
are
bound
to
pray
in
the
Name
of
Christ
;
Whatever
you
ask
in
my
Name
,
that
will
I
do
,
John
14.13
.
And
to
believe
in
Christ
,
John
14.2
.
Let
not
your
hearts
be
troubled
,
ye
believe
in
God
believe
also
in
me
.
Now
to
believe
in
any
thing
is
to
make
a
God
of
it
;
weare
taken
off
from
setting
our
faith
on
any
Creature
:
Trust
not
in
man
,
nor
in
the
Son
of
man
:
and
,
cursed
is
he
that
maketh
an
arm
of
flesh
his
strength
,
that
puts
his
confidence
in
any
Creature
.
In
a
Word
,
all
the
Glory
that
belongs
to
the
Father
,
the
Father
hath
commanded
us
to
give
to
his
Son
;
That
all
might
honour
the
Son
,
even
as
they
honour
the
Father
,
John
5.23
.
That
all
should
honour
the
Son
even
as
they
honour
the
Father
;
he
that
honoureth
not
the
Son
,
honoureth
not
the
Father
.
So
much
for
this
Doctrine
:
I
shall
apply
it
under
the
next
.
Doct.
2.
That
as
Jesus
Christ
is
truly
God
;
this
God
is
the
Saviour
of
lost
Creatures
.
He
is
a
Saviour
to
all
that
do
partake
of
Salvation
:
there
is
no
other
Saviour
but
only
Jesus
Christ
.
The
Doctrine
of
God
our
Saviour
,
Tit.
2.10
According
to
the
Commandment
of
God
our
Savior
,
Tit.
1.3
.
You
have
it
several
times
in
this
Epistle
.
It
was
under
this
Name
that
the
Angels
(
as
Heralds
)
from
Heaven
did
proclaim
his
Incarnation
,
He
shall
save
his
people
from
their
sins
.
Now
a
Saviour
implies
a
state
of
misery
;
it
supposeth
either
some
misery
that
we
are
under
for
the
present
,
or
some
danger
that
we
are
liable
to
for
the
future
;
&
in
both
these
respects
all
the
Children
of
men
do
stand
in
need
of
a
Savior
.
We
are
Apostate
Creatures
,
&
have
sinned
our selves
not
only
into
a
state
of
estrangement
from
God
,
but
we
have
invested
our selves
with
enmity
against
God
.
Now
this
Condition
must
needs
be
a
perishing
Condition
:
for
,
if
the
favour
of
God
be
better
than
life
,
then
the
anger
and
displeasure
of
God
is
more
dreadful
than
death
it self
.
This
is
the
punishment
of
the
damned
:
it
is
expressed
by
this
as
the
most
significant
part
of
their
misery
,
Depart
from
me
ye
cursed
.
Mat.
25.4
.
(
Ye
cursed
)
There
is
hell
enough
in
that
one
word
,
leaving
out
the
other
:
as
we
are
under
great
danger
we
have
need
of
a
Saviour
;
now
there
is
no
other
Saviour
but
Jesus
Christ
:
He
is
said
to
be
the
Saviour
of
all
men
,
that
is
,
of
all
that
are
saved
.
Of
all
men
,
not
that
every
individual
person
shall
be
saved
,
or
was
intended
to
be
saved
by
the
condescention
of
Christ
,
but
he
is
the
Saviour
of
all
men
,
whether
Jew
or
Gentile
;
for
Salvation
of
Old
was
restrained
to
the
people
of
the
Jews
,
as
to
the
means
;
and
we
have
reason
to
believe
as
to
the
effect
,
for
there
is
no
Salvation
without
Christ
,
other
Foundation
can
no
man
lay
,
1
Cor.
3
11.
For
the
opening
of
this
I
shall
speak
briefly
to
three
things
.
-
1.
From
what
it
is
that
Christ
saves
.
-
2.
Whom
it
is
that
he
saves
.
-
3.
How
it
that
he
accomplisheth
this
work
of
Salvation
.
1.
From
what
it
is
Christ
saves
.
He
saves
in
general
from
every
thing
that
is
dreadful
,
every
thing
that
doth
endanger
the
safety
and
well
being
of
Souls
to
all
Eternity
.
1.
He
saves
from
Satan
the
worst
of
Enemies
,
he
hath
trampled
upon
Principalities
and
Powers
,
and
led
them
captive
.
Object
.
But
are
not
the
people
of
God
continually
molested
and
disquieted
by
Satan
;
is
not
he
as
a
roaring
Lyon
going
up
and
down
seeking
whom
he
may
devour
,
or
at
least
whom
he
may
disquiet
and
disturb
?
Answ.
I
answer
,
He
saves
indeed
from
Satan
though
not
as
a
Tempter
,
yet
as
a
Destroyer
,
he
may
disturb
their
peace
,
and
disquiet
them
in
their
course
,
but
he
can
never
bring
them
back
again
to
himself
.
For
greater
is
he
that
is
in
you
,
that
he
that
is
in
the
world
.
Fear
not
,
little
Children
,
though
you
have
to
do
with
Principalities
and
Powers
,
with
enemies
more
than
your
match
,
yet
greater
is
he
that
is
in
you
,
than
he
that
is
in
the
world
.
My
Father
is
greater
than
all
;
he
hath
you
in
his
hand
,
and
he
hath
committed
you
to
the
care
of
his
Son
;
and
Jesus
Christ
is
greater
than
all
.
2.
He
saves
from
the
wrath
of
God
,
the
sorest
of
Judgments
.
To
escape
the
wrath
of
God
is
the
concern
of
all
fallen
Creatures
:
Oh
Generation
of
Vipers
,
who
hath
warned
you
to
flee
from
the
wrath
to
come
.
There
is
no
wrath
like
the
wrath
of
God
,
nor
any
wrath
from
God
like
that
which
is
to
come
:
and
the
first
intimation
of
the
Gospel
wherever
it
comes
,
warns
to
flee
from
the
wrath
to
come
.
Now
by
this
Salvation
Christ
sets
his
People
free
from
the
wrath
of
God
which
is
to
come
.
That
God
whom
they
have
made
their
enemy
,
he
makes
to
be
their
friend
;
that
God
whom
they
have
set
against
them
,
he
procures
to
be
for
them
.
True
,
the
people
of
God
may
be
under
a
sense
of
his
wrath
,
and
in
their
sad
thoughts
may
pray
as
David
did
,
Correct
me
not
in
thy
hot
displeasure
:
yet
they
are
free
from
the
wrath
of
God
as
a
Judge
,
though
not
from
the
anger
of
God
as
a
Father
.
Though
God
will
not
condemn
them
,
and
cast
them
off
;
yet
God
may
afflict
and
chastise
them
;
and
that
is
their
Priviledge
.
Blessed
is
the
man
whom
thou
chastisest
and
instructest
him
out
of
thy
Law
.
We
stand
in
need
of
Afflictions
,
and
those
afflictions
are
so
far
from
being
an
argument
of
Gods
wrath
,
that
they
are
the
fruit
of
his
care
for
,
and
love
to
us
.
Every
Son
whom
he
loves
he
chastens
.
God
cannot
be
content
to
see
them
that
he
loves
go
on
in
a
course
that
is
apparently
tending
to
their
own
ruine
,
and
therefore
he
steps
and
checks
them
by
many
sharp
corrections
.
3.
He
saves
from
Afflictions
so
far
as
they
they
may
be
to
their
prejudice
:
For
a
little
time
if
need
be
,
ye
are
in
heaviness
,
through
manifold
temptations
,
1
Pet.
1.7
.
For
a
little
time
,
and
if
need
be
.
So
sooner
nor
no
longer
,
nor
any
more
of
affliction
than
the
state
and
condition
of
their
Souls
need
.
3.
He
saves
from
sin
,
the
worst
of
evils
;
this
is
the
great
Tyrant
that
usurps
it
over
the
Souls
of
all
the
Children
of
Adam
.
He
saves
them
from
the
power
of
sin
,
he
saves
them
from
the
guilt
of
sin
;
though
he
doth
not
save
them
from
the
very
presence
of
sin
;
it
may
afflict
and
disquiet
them
,
but
it
shall
not
ruine
and
destroy
them
.
4.
He
saves
from
death
it self
,
which
is
the
King
of
Terrors
,
from
the
sting
of
Death
,
though
not
from
the
Grave
and
rottenness
.
The
nature
of
Death
is
altered
to
all
true
Believers
.
Christ
hath
taken
away
that
was
at
first
threatned
as
a
curse
;
so
that
in
substance
all
that
was
as
a
curse
is
turned
into
a
blessing
to
all
that
Christ
takes
care
of
.
So
much
for
the
first
,
from
what
Christ
saves
.
Secondly
,
who
are
the
persons
whom
Christ
saves
,
we
shall
not
look
upon
that
Salvation
which
Christ
bought
out
for
the
world
to
be
of
that
vast
latitude
as
to
extend
to
every
particular
and
individual
person
in
the
world
,
for
that
is
contrary
to
the
whole
strain
of
the
Scriptures
:
Do
but
consider
that
in
John
3.16
.
God
so
loved
the
world
,
that
whosoever
believeth
in
him
should
not
perish
.
(
Whosoever
believeth
in
him
.
)
Every
Believer
,
and
none
else
but
Believers
;
all
that
are
such
,
and
none
but
such
.
For
,
he
that
believes
not
is
condemned
already
,
and
the
wrath
of
God
abideth
on
him
.
So
when
the
Goaler
comes
trembling
before
Paul
and
Sylas
,
and
cryed
out
,
Sirs
,
what
must
I
do
to
be
saved
?
Believe
on
the
Lord
Jesus
,
and
thou
shalt
be
saved
and
thy
house
.
An
Unbeliever
is
one
that
rejects
that
Salvation
that
the
Gospel
tenders
and
that
Christ
hath
purchased
.
An
Unbeliever
he
is
in
a
state
of
condemnation
,
he
is
condemned
already
.
Therefore
those
general
expressions
in
the
Scripture
of
Christs
dying
for
the
whole
world
,
are
to
be
understood
only
in
opposition
to
the
Nation
of
the
Jews
who
were
God's
peculiar
people
,
and
to
whom
all
God's
saving
mercies
wereof
old
confined
.
Thirdly
,
How
it
is
that
Christ
saves
.
He
saves
as
a
Captain
,
by
Conquest
,
subduing
the
strong
man
armed
,
under
whose
power
we
were
held
Captive
:
The
strong
man
armed
keeps
possession
of
us
till
a
stronger
than
he
casts
him
out
,
and
comes
and
binds
him
,
and
overcomes
him
:
and
this
Christ
hath
done
in
Conquering
Principalities
and
Powers
;
and
thus
he
saves
not
only
from
the
power
of
the
Devil
)
for
we
were
perfectly
under
the
power
of
Sathan
)
thus
he
breaks
off
that
yoke
.
But
then
he
saves
as
a
Priest
,
by
making
satisfaction
.
He
saves
from
offended
Justice
;
we
all
of
us
are
not
only
captive
to
Sathan
,
but
Prisoners
and
Debtors
to
Divine
Justice
.
Now
Christ
saves
his
people
from
this
,
by
offering
himself
for
his
people
once
for
all
;
and
so
this
Salvation
is
not
only
a
negative
business
in
freeing
us
from
those
miseries
that
we
lie
under
,
but
positive
in
intitling
us
to
all
those
blessings
and
priviledges
of
which
we
are
capable
;
Those
he
hath
purchased
by
his
Blood
,
Act.
20.28
.
Applic.
1.
Vse
.
Then
this
may
inform
us
,
that
if
Christ
be
the
God
and
Saviour
,
upon
what
a
sure
foundation
is
the
faith
and
hope
of
Believers
built
;
it
is
not
upon
the
sand
,
but
upon
a
Rock
.
How
many
false
foundations
do
men
build
their
hopes
upon
;
these
may
stand
them
instead
for
a
time
,
but
when
the
wind
rises
,
and
the
rain
descends
,
and
the
floods
flow
in
upon
them
,
they
will
fall
,
and
their
fall
will
be
very
great
.
None
but
a
God
could
possibly
have
gone
through
so
great
an
undertaking
.
We
had
made
our selves
Debtors
to
an
Infinite
Majesty
,
and
our
Debts
were
such
as
could
not
be
satisfied
but
by
an
infinite
expiation
.
Our
Saviour
takes
all
upon
him
when
he
came
to
be
the
surety
of
his
people
,
to
take
upon
him
all
their
Debts
and
to
discharge
them
.
None
but
an
infinite
Person
was
fit
for
such
a
work
.
This
is
the
Character
that
the
Scripture
gives
of
Christ
,
as
one
who
is
able
and
mighty
to
save
;
yea
,
to
save
to
the
uttermost
:
Our
Redeemer
is
the
Lord
of
Host
,
the
Holy
One
of
Israel
is
his
Name
.
If
our
Saviour
be
God
,
then
this
is
matter
of
great
encouragement
to
fly
to
him
,
let
our
case
be
never
so
difficult
,
perplexed
and
hopeless
,
yet
as
he
is
God
,
it
cannot
exceed
his
power
to
redeem
and
deliver
,
Only
believe
and
thou
shalt
see
the
Salvation
of
God
,
Matth.
8.
The
poor
Leper
came
to
our
Saviour
(
his
was
such
as
he
could
not
go
to
men
,
he
was
shut
out
from
the
Congregation
)
and
worshipped
him
,
saying
,
Lord
,
if
thou
wilt
,
thou
canst
make
me
clean
:
You
cannot
imagine
a
case
to
be
more
sad
than
the
case
of
the
Lepers
was
,
and
yet
his
faith
did
bring
him
to
Jesus
Christ
,
and
it
was
his
comming
Chriw
that
did
obtain
his
Cure
,
even
of
that
distemper
.
O!
therefore
,
how
should
this
comfort
us
against
the
greatest
of
our
spiritual
enemies
.
Our
Corruptions
,
though
they
are
never
so
strong
,
our
oppositions
though
never
so
mighty
;
though
Principalities
and
Powers
be
engaged
against
us
,
though
earth
and
hell
be
up
in
arms
against
us
,
yet
this
answers
all
,
our
Saviour
is
God
,
all
things
therefore
are
subject
to
him
.
2.
Vse
.
Of
Exhortation
,
Be
perswaded
then
to
fly
to
this
God
in
all
your
distresses
;
and
comfort
your selves
by
placing
all
your
hopes
upon
him
.
God
hath
made
many
discoveries
of
the
Glory
of
his
Son
hereafter
.
He
shall
appear
without
sin
to
Salvation
:
he
appeared
the
first
time
as
our
surety
to
pay
our
Debts
,
but
he
shall
appear
the
2d
time
as
one
that
hath
already
discharged
that
Debt
,
and
sit
down
on
the
right
hand
of
his
Father
in
Glory
:
he
appeared
the
first
time
as
a
sheep
for
the
slaughter
,
he
shall
appear
the
second
time
as
a
Conqueror
,
trampling
upon
all
his
enemies
:
He
appeared
the
first
time
in
meanness
:
He
shall
appear
the
second
time
in
Majesty
.
We
should
comfort
our selves
in
the
hopes
that
we
have
in
such
a
Saviour
,
who
is
truly
God
.
Whatever
the
afflictions
and
distresses
of
Gods
people
may
be
,
yet
he
will
work
out
enlargement
for
them
;
he
can
do
it
,
and
he
hath
promised
to
do
it
;
Yea
,
he
hath
undertaken
to
do
it
:
if
you
do
but
on
the
one
side
put
into
the
ballance
all
your
doubts
,
fears
,
and
Objections
;
and
on
the
other
side
,
do
but
think
who
it
is
that
hath
undertaken
your
Redemption
and
Salvation
remembring
it
is
God
your
Saviour
,
this
one
word
will
weigh
down
all
.
3.
Lastly
,
This
may
be
a
use
of
terror
to
all
the
enemies
of
Jesus
Christ
;
Christ
is
God
,
and
therefore
he
is
too
great
for
them
to
cope
with
:
His
enemies
shall
surely
become
his
footstocl
;
and
then
shall
he
resign
his
Kingdom
unto
his
Father
,
1
Cor.
15.
He
is
too
great
to
be
conquered
,
and
he
will
certainly
conquer
his
enemies
,
though
it
be
in
such
a
way
many
times
,
as
does
stagger
the
Faith
of
poor
his
Creatures
.
Doctr.
3.
That
the
Gospel
is
the
Doctrine
of
God
our
Saviour
.
The
Apostle
mentions
this
two-fold
excellencie
in
the
Author
of
the
Gospel
,
that
he
might
(
as
●t
were
)
with
a
two-fold
cord
bind
us
to
a
greater
heedfulness
of
its
Counsels
,
and
to
a
more
strickt
observation
of
its
Rules
.
Our
hearts
are
lose
and
slippery
,
especially
to
those
things
that
concern
our
Souls
:
and
it
is
not
a
single
cord
that
will
keep
us
within
compass
,
and
therefore
the
Apostle
speaks
here
of
the
Gospel
as
the
Doctrine
of
him
who
is
our
God
and
Saviour
.
In
this
description
of
the
Author
,
he
speaks
enough
to
work
upon
all
our
affections
at
once
:
It
is
the
Doctrine
of
God
,
and
therefore
it
is
not
to
be
slighted
.
The
Kings
&
great
Ones
of
the
World
are
in
nothing
so
tender
of
as
their
Laws
,
they
will
not
endure
them
to
be
trampled
upon
,
and
despised
by
their
subjects
.
Oh!
think
what
a
vast
difference
there
is
between
the
great
God
and
the
highest
Potentates
that
are
here
upon
the
earth
;
his
Kingdom
is
over
all
,
over
all
men
,
over
all
the
Consciences
of
men
(
which
no
Prince
can
claim
Dominion
over
)
in
this
regard
,
as
it
is
the
Doctrine
of
God
,
therefore
it
is
to
be
heeded
and
obeyed
:
every
Doctrine
of
the
Gospel
hath
the
stamp
of
Gods
Authority
upon
it
.
Now
is
it
safe
to
fall
under
the
displeasure
of
God
to
make
him
our
enemy
by
breaking
his
Laws
?
By
these
two
Characters
that
the
Apostle
gives
of
the
Author
of
the
Gospel
,
he
would
work
upon
our
fear
and
love
:
These
2
are
the
principal
affections
in
the
Soul
,
which
will
ingage
all
our
endeavors
of
what
kind
soever
they
be
.
He
is
God
and
therefore
must
not
be
slighted
,
for
he
can
crush
us
as
a
moth
;
it
is
a
dangerous
thing
to
fall
under
his
displeasure
:
Now
as
the
Gospel
is
the
Doctrine
of
God
,
it
commands
awe
and
reverence
from
all
that
live
under
it
.
It
commands
our
watchfulness
,
that
we
do
not
wander
from
it
;
it
commands
our
diligence
to
stir
up
all
our
endeavours
to
obey
it
.
And
then
it
is
not
only
the
Doctrine
of
God
,
but
of
God
our
Saviour
;
and
hereby
he
would
engage
our
love
and
ingenuity
.
The
whole
design
of
the
Doctrine
of
the
Gospel
is
Salvation
:
He
hath
in
the
Gospel
discovered
himself
Doctrinally
to
be
a
Saviour
.
The
whole
sum
of
the
Gospel
is
reduced
to
these
six
Heads
,
as
to
the
scope
and
design
of
it
.
1.
To
convince
men
of
their
own
misery
;
this
you
have
as
the
proper
work
of
the
Spirit
;
when
he
sets
home
the
Gospel
,
He
shall
convince
the
world
of
sin
.
Men
are
apt
to
think
that
their
condition
is
not
so
sad
and
miserable
as
indeed
it
is
,
they
looking
upon
it
as
nature
represents
it
to
them
:
but
the
Gospel
shews
them
,
that
they
are
utterly
lost
and
undone
in
themselves
.
2.
The
Gospel
lets
them
know
the
way
of
recovery
;
though
they
are
miserable
at
present
,
yet
it
acquaints
them
notwithstanding
their
misery
that
they
may
be
happy
:
and
that
is
the
second
work
of
the
Spirit
,
not
only
to
convince
of
sin
,
but
also
of
Righteousness
.
3.
A
third
design
of
the
Gospel
is
,
to
direct
us
what
way
,
means
and
course
we
should
take
to
put
our selves
in
a
capacity
for
the
obtaining
of
this
happiness
,
and
that
is
by
Faith
and
Repentance
.
That
there
is
happiness
to
be
had
for
poor
miserable
and
undone
Creatures
by
Jesus
Christ
,
but
it
is
only
by
Faith
and
Repentance
.
4.
The
Gospel
is
an
invitation
to
accept
of
Christ
and
of
Salvation
upon
such
terms
,
against
which
none
can
justly
except
:
It
is
but
to
leave
our
sins
,
our
burdens
,
which
is
our
priviledge
to
leave
.
Our
Saviour
left
Heaven
and
happiness
for
us
,
and
we
leave
nothing
but
our
bonds
and
fetters
,
and
sicknesses
for
him
,
this
is
all
that
he
requires
.
5.
The
design
of
the
Gospel
is
to
remove
all
Discouragements
,
and
take
away
all
Objections
which
may
make
us
shie
of
coming
to
Christ
:
we
are
lost
Creatures
,
unable
to
repent
and
believe
:
there
may
be
mercy
and
pardon
had
upon
condition
of
Faith
and
Repentance
,
but
both
these
are
gifts
of
God
:
now
God
hath
promised
to
give
both
these
to
them
that
seek
him
for
them
.
6.
In
a
word
,
the
design
of
the
Gospel
is
,
(
if
it
do
not
gain
our
Souls
to
Jesus
Christ
for
their
Salvation
)
to
leave
them
more
inexcusable
as
to
Condemnation
,
to
stop
their
mouths
,
and
to
leave
them
under
stronger
Convictions
,
that
the
blood
of
their
Souls
may
lie
upon
themselves
.
So
that
all
Gospel
Revelations
and
discoveries
center
in
this
design
,
Mans
Salvation
.
If
there
be
any
so
stupid
yet
,
(
notwithstanding
the
discoveries
of
Christ
,
which
may
make
them
sensible
indeed
)
they
must
needs
be
stocks
and
stones
,
and
more
stupid
than
the
earth
they
tread
upon
:
whom
neither
the
Ministers
of
God
,
nor
mercies
,
nor
severities
will
awaken
,
nor
open
their
ears
to
instruction
:
all
the
truths
revealed
in
the
Gospel
have
a
natural
tendencie
to
,
and
center
in
this
one
design
,
even
the
Salvation
of
lost
Creatures
.
This
Doctrine
consists
of
two
parts
:
-
That
the
Gospel
is
the
Doctrine
of
God
.
-
And
the
Gospel
is
the
Doctrine
of
God
our
Saviour
.
I
shall
speak
to
each
of
them
a
little
distinctly
.
1.
The
Gospel
cannot
be
any
other
than
the
Doctrine
of
God
,
because
it
is
an
abreviation
of
the
manifold
wisdom
of
God
,
wherewith
the
Womb
of
his
Counsels
and
Decrees
were
travelling
before
the
Foundations
of
the
World
were
laid
:
it
was
the
contrivance
of
no
other
Wisdom
than
that
of
God
:
There
are
two
Arguments
to
prove
this
:
1.
Those
intrinsick
Arguments
that
may
be
drawn
from
the
Nature
of
the
Gospel
;
for
there
are
many
impressions
of
the
Divine
Majesty
in
the
Gospel
it self
,
both
as
to
the
matter
and
several
parts
of
it
.
1.
Consider
that
it
carries
in
it
some
impressions
of
the
Divine
Majesty
in
those
deep
and
mysterious
Truths
that
are
therein
revealed
,
which
(
when
they
are
revealed
)
do
exceed
the
capacity
of
any
created
understanding
to
reach
,
and
therefore
they
must
needs
much
more
exceed
the
capacity
of
any
created
understanding
to
find
out
.
God
hath
in
his
Gospel
revealed
such
things
as
eye
hath
not
seen
,
nor
ear
heard
,
neither
can
the
heart
of
man
conceive
.
These
are
such
abstruse
things
that
they
could
have
no
other
Author
but
God
himself
;
That
God
should
become
man
;
that
the
Lord
of
all
things
should
take
upon
him
the
form
of
a
Servant
;
that
he
that
knew
no
sin
should
be
made
sin
.
That
guilty
Creatures
should
be
saved
by
the
righteousness
of
another
,
when
they
had
no
righteousness
of
their
own
.
These
are
all
Riddles
and
Mysteries
,
these
are
truths
that
have
had
many
opposers
:
and
therefore
they
have
had
so
many
opposers
,
because
they
are
so
much
above
reach
of
Reason
.
Now
the
excellencie
of
the
Gospel
appears
in
this
,
because
the
truths
therein
revealed
are
so
sublime
and
mysterious
,
Without
Controversie
great
is
the
Mystery
of
Godliness
,
God
manifested
in
the
flesh
,
1
Tim.
3.16
.
2.
From
that
exactness
of
holiness
the
Gospel
requires
.
All
the
Books
of
Philosophers
and
others
that
prescribe
holiness
,
are
many
of
them
unsound
,
and
all
of
them
put
together
defective
.
True
,
the
Masters
of
them
(
the
Learned
Persons
among
the
Philosophers
)
have
many
flowers
in
their
Gardens
,
but
withal
they
have
many
weeds
.
But
the
Gospel
is
a
Garden
wherein
there
is
no
weeds
;
there
is
no
kind
of
defect
in
those
Flowers
that
you
meet
with
there
;
all
defects
are
made
up
.
If
I
should
propound
to
you
the
several
rules
both
of
the
Platonical
,
and
Stoical
Philosophers
,
many
things
(
it
is
true
)
are
commendable
in
them
,
but
all
are
mixt
,
and
all
put
together
are
imperfect
;
they
are
no
compleat
Rule
:
But
the
Gospel
of
Christ
,
you
finde
in
Titus
2.12
.
It
teacheth
us
to
deny
all
ungodliness
and
worldly
lusts
,
and
to
live
soberly
,
and
righteously
,
and
godly
in
this
persent
world
.
These
three
expressions
amount
higher
than
all
the
Rules
that
were
invented
by
men
.
So
1
Pet.
1.15
.
But
as
he
which
hath
called
you
is
holy
,
so
be
ye
holy
in
all
manner
of
conversation
.
It
implies
a
similitude
but
non
an
equality
,
that
is
impossible
;
an
universality
of
holiness
,
but
not
an
equality
.
So
in
Phil.
4.8
.
Whatsoever
things
are
honest
,
whatsoever
things
are
just
,
pure
,
lovely
,
of
good
report
,
think
on
these
trings
.
How
?
to
make
them
your
great
business
.
The
Gospel
of
Christ
is
higher
in
its
precepts
than
all
other
Rules
than
ever
were
prescribed
.
2.
It
is
larger
in
its
extent
,
it
reacheth
not
only
the
outward
but
inward
man
which
no
humane
Laws
can
reach
.
St.
Paul
tells
us
,
he
had
never
known
sin
but
by
the
Law
of
God
,
Rom.
7.
Now
this
shews
it
is
from
God
,
because
it
reacheth
the
heart
and
Conscience
.
To
abhor
an
unjust
act
,
or
an
act
of
violence
comes
within
the
Rules
of
Moral
Philosophers
;
but
to
abhor
the
thoughts
of
any
thing
that
is
evil
,
is
proper
only
to
the
Rules
of
the
Gospel
.
3.
The
Arguments
by
which
the
Gospel
presseth
this
exactness
of
holiness
:
No
man
did
either
promise
or
threaten
such
things
as
God
in
the
Gospel
does
.
Princes
may
threaten
upon
the
pain
of
their
high
displeasure
,
but
God
threatens
upon
pain
of
everlasting
ruine
and
destruction
.
Princes
may
threaten
what
evils
are
within
the
reach
of
their
power
,
in
case
of
disobedience
to
their
Laws
and
Government
;
but
God
threatens
like
himself
,
like
a
God
.
So
the
Promises
are
such
as
none
but
God
can
make
;
the
Promise
of
everlasting
happiness
,
Matth.
5.
To
how
many
dispositions
our
Saviour
hath
promised
blessedness
.
Now
blessedness
is
in
the
power
of
none
to
bestow
upon
us
,
but
only
in
that
God
who
is
in
himself
blessed
,
and
who
is
the
Author
of
that
happiness
his
Creatures
are
capable
of
.
By
all
this
it
appears
evidently
,
that
the
Gospel
can
be
no
ther
than
the
Gospel
of
God
;
he
who
cannot
only
ruine
the
body
,
but
whose
power
reach
the
Soul
,
that
can
make
it
happy
or
miserable
to
all
eternity
;
and
that
propounds
threatnings
and
promises
sutable
to
a
state
after
this
life
.
4.
The
discoveries
the
Gospel
makes
of
the
worth
of
our
Souls
:
all
men
are
very
intent
about
the
concerns
of
their
bodies
;
if
they
be
sick
,
the
Physitian
must
be
sent
for
,
no
means
shall
be
neglected
,
but
all
courses
used
to
recover
them
from
under
their
sickness
:
but
their
Soul
concerns
are
things
that
most
men
little
look
after
.
Now
there
is
nothing
that
does
so
convince
us
of
the
worth
of
our
Souls
as
the
Gospel
doth
;
that
tells
us
,
that
Jesus
Christ
thought
them
worth
the
laying
down
his
life
for
,
the
shedding
of
his
precious
blood
for
;
and
God
thought
them
of
that
valu
,
that
he
did
not
spare
his
only
Son
,
but
gave
him
to
die
for
them
,
there
is
no
such
Argument
to
convince
us
of
the
excellencie
of
our
Souls
as
Gospel-Arguments
are
.
5.
Consider
the
terms
upon
which
the
Gospel
propounds
recovery
and
happiness
,
and
restoration
to
lost
Creatures
;
they
are
such
as
are
most
consistant
with
Reason
:
But
what
are
those
terms
?
Repentance
and
Faith
.
The
terms
that
others
propound
are
vastly
wide
and
different
from
these
,
but
Repentance
and
Faith
have
the
clearest
evidence
of
Reason
above
all
other
terms
whatsoever
.
In
the
Sinners
reconciliation
to
the
great
God
,
without
Repentance
,
what
plea
can
sinners
make
to
God
,
but
only
that
they
may
provoke
God
to
with-hold
every
thing
of
mercy
from
them
;
without
Repentance
to
come
to
God
&
to
beg
pardon
,
it
is
but
to
ask
leave
to
sin
against
God
afresh
,
and
to
go
on
in
those
ways
and
courses
that
are
highly
offensive
to
him
.
And
so
for
Faith
,
this
also
carries
the
clearest
evidene
of
Reason
with
it
;
for
poor
Creatures
that
have
offended
an
infinite
Majesty
,
for
them
to
expect
mercy
from
that
God
whom
they
have
offended
.
Now
the
Gospel
tells
us
of
a
sufficient
price
,
equivalent
,
nay
more
than
an
equivalent
price
,
and
satisfaction
for
all
offences
&
injuries
done
to
Divine
Justice
.
If
we
by
faith
lay
hold
upon
Jesus
Christ
,
by
such
a
faith
as
doth
intitle
us
to
him
,
it
may
be
well
with
us
both
here
and
for
ever
;
but
other
terms
and
conditions
(
as
the
Popish
penances
,
and
voluntary
humilities
,
and
mortifications
,
and
the
like
)
what
are
they
if
they
were
ten
thousand
times
more
than
any
Creature
can
perform
in
point
of
compensation
to
Divine
Justice
?
Alas
!
they
are
nothing
:
it
is
only
by
Jesus
Christ
that
we
can
be
aceepted
,
and
satisfaction
can
be
made
to
Gods
Justice
.
6.
The
strange
kind
of
efficacie
that
this
word
hath
upon
the
Souls
of
sinners
;
how
doth
it
amaze
and
affright
,
and
alter
and
change
them
?
How
doth
it
make
them
new
Creatures
?
then
when
God
concurs
with
it
by
his
Spirit
,
Such
were
some
of
you
,
but
ye
are
washed
,
but
ye
are
sanctified
,
1
Cor.
11.
but
it
is
by
the
Spirit
of
God
;
what
a
mighty
change
doth
the
Doctrine
of
the
Gospel
make
upon
the
hearts
of
sinners
when
the
Spirit
of
God
goeth
along
with
it
:
to
give
you
some
instances
of
it
,
as
Zacheus
of
a
covetous
person
became
a
self-denyer
and
makes
restitution
to
the
full
,
even
to
fourfold
.
Mary
Magdalen
who
was
possessed
with
so
many
Devils
,
what
an
eminent
Saint
did
she
become
afterwards
?
So
St.
Paul
of
an
enraged
Persecuter
,
what
an
eminent
Apostle
did
the
Gospel
make
him
to
be
,
when
it
came
to
him
in
power
?
They
who
have
delighted
like
so
many
swine
to
wallow
in
the
mire
of
their
lusts
,
have
had
their
frames
and
tempers
so
altered
,
that
nothing
is
delightful
and
pleasing
to
them
but
those
spiritual
Comforts
and
Enjoyments
against
which
they
have
had
the
greatest
enmity
in
their
former
inclinations
.
2.
I
shall
prove
this
by
some
Arguments
,
that
the
Gospel
is
the
Doctrine
of
God
.
1.
That
the
Gospel
should
meet
with
any
acceptance
in
the
world
.
For
what
is
the
Doctrine
of
the
Gospel
?
It
is
a
Doctrine
contrary
to
humane
Reason
,
and
cross
to
humane
interest
and
our
worldly
and
natural
inclinations
.
One
would
think
it
a
strange
thing
,
if
a
man
should
go
about
to
persuade
a
rich
man
to
become
poor
,
and
graet
men
to
become
low
and
mean
,
and
those
that
flourish
in
the
world
to
cast
off
the
world
,
you
would
think
this
Gospel
should
never
meet
with
any
entertainment
from
men
that
have
their
wits
about
them
.
Now
such
is
the
Doctrine
of
Christ
,
and
yet
it
hath
done
all
this
.
St.
Matthew
,
and
several
of
the
Apostles
were
in
a
gainful
&
thriving
course
for
a
livelihood
(
as
to
this
world
)
in
a
prosperous
condition
,
but
they
renounced
and
left
all
and
followed
Christ
;
others
there
were
who
were
engaged
in
curious
Arts
,
who
came
and
burnt
their
Books
.
Now
to
part
with
those
things
that
are
so
pleasing
to
nature
,
and
to
entertain
the
Gospel
which
crosseth
all
our
natural
inclinations
,
must
needs
be
distasteful
and
unacceptable
to
flesh
and
blood
;
this
proves
it
to
be
of
God
.
2.
That
this
Gospel
should
make
so
great
a
progress
in
the
world
though
it
hath
been
opposed
and
persecuted
,
though
it
hath
met
with
multitudes
of
enemies
,
though
the
earth
&
hell
have
been
set
against
it
,
yet
that
it
hath
gained
upon
its
adversaries
,
it
should
still
prevail
,
it
is
an
argument
that
it
is
of
God
,
that
it
should
be
preserved
so
long
,
considering
the
attempts
of
its
enemies
against
it
.
It
was
notable
Counsel
that
Gamaliel
gave
the
Jewish
Councel
who
were
met
together
to
take
councel
against
Peter
and
the
Apostles
,
to
take
some
speedy
course
for
the
ruining
of
their
Persons
,
and
the
obstructing
of
their
Doctrine
,
Acts
5.38
.
Refrain
from
these
men
,
and
let
them
alone
,
for
if
this
counsel
,
or
this
work
be
of
men
it
will
come
to
nought
,
but
if
it
be
of
God
you
cannot
overthrow
it
.
Now
this
is
an
Argument
that
this
Gospel
is
of
God
,
that
it
hath
had
so
many
enemies
and
opposers
,
and
yet
it
hath
been
preserved
&
prospers
,
&
got
ground
of
its
enemies
.
How
have
all
Dagons
fallen
before
this
Art
:
Great
is
Truth
and
it
shall
prevail
.
3.
That
poor
Creatures
should
be
so
enabled
and
supported
as
to
bear
Testimony
to
the
truth
of
it
:
as
to
part
with
their
estates
,
liberties
and
lives
,
and
all
dear
to
them
,
and
that
with
so
much
courage
,
and
chearfulness
,
and
that
by
such
means
the
Gospel
should
thrive
,
which
have
been
used
to
suppress
it
.
I
grant
that
men
under
their
mistakes
may
be
very
consident
and
bold
,
even
to
the
suffering
of
death
for
them
;
but
they
have
wanted
rhose
heights
of
comforts
and
those
raptures
of
joy
,
which
the
suffering
people
of
God
have
met
with
in
their
sufferings
,
which
cannot
be
paralled
in
any
kind
of
History
.
The
second
branch
of
the
Doctrine
is
this
:
That
it
is
the
Doctrine
of
God
,
our
Saviour
.
Every
thing
of
the
Gospel
enters
in
and
levels
at
this
as
its
design
,
mans
Salvation
.
I
shall
mention
three
things
to
clear
this
:
1.
There
is
nothing
that
discovers
sin
to
be
so
odious
and
abominable
,
so
hateful
to
God
,
so
destructive
to
us
,
and
so
dangerous
a
thing
to
us
as
the
Gospel
;
its
odiousness
appears
by
its
hatefulness
to
God
,
and
by
the
price
which
our
Saviour
paid
when
hetook
upon
him
his
peoples
sins
;
it
cost
him
his
blood
and
those
agonies
and
pains
that
cannot
be
expressed
how
great
they
were
:
now
the
glass
of
the
Law
presents
sin
very
dangerous
,
but
the
glass
of
the
Gospel
much
more
dangerous
.
There
are
these
three
things
to
be
considered
concerning
Jesus
Christ
.
1.
He
had
no
sins
of
his
own
to
suffer
for
,
but
for
his
peoples
by
way
of
imputation
.
2.
The
taking
the
sins
of
his
people
upon
himself
in
a
subserviencie
to
the
gracious
design
of
Gods
decree
.
3.
Those
sins
were
so
heavy
upon
him
,
that
they
caused
him
to
suffer
those
agonies
and
pains
which
none
but
himself
could
endure
.
Now
this
speaks
sin
to
be
exceeding
sinful
,
exceeding
odious
to
God
,
and
dangerous
to
us
;
when
Justice
it self
could
not
any
other
ways
be
satisfied
but
by
his
sufferings
.
This
speaks
sin
to
a
thing
hateful
,
abominable
,
and
dangerous
;
it
renders
sin
odious
,
there
is
nothing
but
sin
that
can
undo
us
:
therefore
God
tells
his
antient
people
,
O
Israel
,
thou
hast
destreyed
thy self
:
that
which
others
could
never
have
done
,
that
which
I
would
not
have
done
,
even
that
thou
hast
done
against
thy self
by
thy
sins
.
The
Gospel
propounds
the
only
remedy
against
sin
,
it
represents
sin
odious
,
and
it
represents
Jesus
Christ
every
way
sufficient
to
deliver
us
from
sin
.
He
shall
save
his
people
from
their
sins
.
The
Gospel
is
therefore
a
Message
of
glad
Tydings
,
because
it
tells
us
how
sin
may
be
pardoned
:
all
the
Rules
of
humane
Invention
could
never
reach
this
great
truth
,
how
sin
may
may
be
pardoned
and
Justice
satisfied
,
and
how
infinite
wrath
may
be
appeased
.
3.
It
appears
to
be
the
Doctrine
of
our
Saviour
,
because
it
takes
off
all
those
discouragements
that
might
keep
us
at
a
distance
from
Christ
,
and
the
making
use
of
those
Rules
that
the
Gospel
preseribes
us
for
the
obtaining
of
salvation
.
There
are
two
great
discouragements
that
lie
upon
all
awakened
sinners
.
The
one
is
the
sense
of
their
own
unworthiness
.
Object
.
Alas
!
says
the
poor
Soul
,
I
that
am
such
an
unworthy
Creature
that
have
carried
it
so
towards
God
,
who
can
I
expect
mercy
?
Sol.
Now
the
Gospel
discovers
free
Grace
to
the
full
,
and
though
we
have
nothing
to
make
any
amends
for
the
wrongs
that
we
have
done
to
Divine
Justice
,
yet
Christ
hath
done
enough
on
our
behalf
.
Obect
.
2.
But
we
are
poor
weak
impotent
Creatures
,
Repentance
and
Faith
is
our
duty
,
but
they
are
beyond
our
strength
and
power
to
perform
.
Sol.
Him
hath
God
exalted
with
his
right
hand
to
be
a
Prince
and
a
Savior
to
give
Repentance
and
remission
of
sins
,
Acts
5.31
.
he
tells
us
how
we
may
come
to
believe
and
repent
.
Applicat
.
1.
By
way
of
Information
,
if
the
Gospel
be
the
Doctrine
of
God
,
and
the
Doctrine
of
God
our
Saviour
;
Then
certainly
it
deserves
our
whole
man
.
It
is
said
of
some
kinde
of
studies
that
they
deserve
our
whole
concernment
about
them
;
it
is
certain
that
this
Doctrine
doth
deserve
our
utmost
diligence
in
searching
into
the
Mysteries
thereof
:
How
do
many
break
their
sleep
,
and
beat
their
brains
,
and
disquiet
their
rest
,
and
emacerate
their
bodies
,
and
all
to
purchase
a
little
knowledge
in
the
things
of
Nature
?
Oh!
what
paines
does
it
become
us
to
take
in
searching
into
the
Scriptures
and
in
being
acquainted
with
the
Gospel
of
Christ
.
Nay
,
it
deserves
not
only
our
utmost
endeavours
in
point
of
diligence
in
inquiring
into
it
but
our
most
enlarged
affections
in
embracing
it
.
This
is
a
faithfull
saying
and
worthy
of
all
acceptation
:
it
is
worthy
of
all
acceptation
,
the
heartiest
and
utmost
welcome
that
we
are
able
to
give
it
.
Again
,
it
deserves
our
most
thankful
improvement
in
making
sutable
returns
for
such
a
mercy
,
in
having
a
conversation
as
becomes
the
Gospel
of
Christ
,
Phil.
1.27
.
Only
let
your
conversation
be
as
it
becomes
the
Gospel
.
2.
By
way
of
reproof
to
several
hearers
of
the
Gospel
.
As
they
that
do
not
hear
as
the
Doctrine
of
God
our
Saviour
,
as
if
it
was
not
a
Message
of
such
glad
tidings
.
It
reproves
all
careless
hearers
that
come
and
spend
a
little
time
in
attending
upon
the
Gospel
preacht
,
but
never
after
regard
the
truths
that
are
preacht
to
have
them
fixt
upon
their
hearts
,
and
to
bring
forth
fruits
in
their
lives
.
It
reproves
all
nice
hearers
,
that
are
dainty
and
curious
,
that
cannot
be
satisfied
with
wholesome
food
,
unless
it
be
neatly
drest
up
to
them
.
It
reproves
all
Critical
hearers
that
come
to
hear
the
Gospel
and
not
to
be
judged
by
it
,
but
to
judge
of
the
Ministers
parts
and
gifts
.
It
reproves
all
slothful
hearers
that
come
and
give
attendance
on
the
Gospel
,
but
carry
away
little
impression
by
it
upon
their
Souls
,
and
that
do
not
make
it
their
business
so
to
do
.
In
a
word
,
it
reproves
all
hypocritical
hearers
and
this
takes
in
all
those
that
come
and
give
the
Gospel
a
hearing
,
but
that
is
all
they
do
.
We
are
to
hear
to
live
:
And
your
Souls
shall
live
.
The
third
Vse
,
Exhortation
.
Oh!
labour
to
be
setled
in
this
great
Truth
,
That
the
Gospel
is
the
Doctrine
of
God
and
of
God
our
Saviour
.
The
Gospel
hath
every
thing
in
it
that
may
Command
awe
and
reverence
from
us
on
the
one
hand
,
and
love
and
obedience
on
the
other
.
It
is
the
Doctrine
of
God
,
and
therefore
it
requires
awe
and
reverence
,
and
it
is
the
Doctrine
of
God
our
Saviour
,
and
therefore
requires
our
love
and
chearful
acceptance
.
Oh!
was
this
truth
but
throughly
believed
,
what
strange
wonders
might
the
Gospel
do
in
the
Conversations
of
men
.
How
would
it
Conquer
all
prejudice
against
it
?
How
would
it
destroy
all
those
false
foundations
that
men
build
their
hopes
upon
,
and
make
way
for
Christ
to
take
hold
of
their
hearts
,
therefore
labour
to
be
fixt
in
the
belief
of
this
great
Truth
,
that
the
Gospel
is
the
Word
of
,
&
God
the
Doctrine
of
God
our
Savior
.
Doctr.
4.
That
this
Doctrine
of
God
our
Saviour
is
a
Priviledge
so
ominent
,
that
it
both
deserves
and
requires
the
utmost
diligence
of
them
that
live
under
it
,
to
adorn
it
according
to
the
capacity
wherein
they
are
.
Three
things
are
to
be
spoken
to
in
the
opening
of
this
Doctrine
.
-
1.
That
it
is
a
priviledge
very
eminent
to
enjoy
and
be
acquainted
with
this
Doctrine
of
God
our
Saviour
.
-
2.
That
it
is
the
duty
of
all
that
live
under
this
Doctrine
to
adorn
it
,
to
beautifie
it
,
to
render
it
amiable
and
lovely
,
to
do
what
they
can
to
gain
it
credit
and
reputation
.
-
3.
Though
there
be
difference
in
Persons
some
of
a
higher
,
and
some
of
a
meaner
capacity
,
yet
it
concerns
all
to
do
what
they
can
to
adorn
this
Doctrine
of
God
our
Saviour
.
1.
That
it
is
an
eminent
privilledge
to
enjoy
this
Doctrine
of
God
our
Saviour
,
it
is
meationed
as
the
great
Priviledge
of
the
Jews
,
Rom.
3.
2.
Vnto
them
were
committed
the
Oracles
of
God
.
This
single
Priviledge
the
Apostle
magnifies
to
the
heigth
;
this
was
the
favour
wherein
God
commended
his
love
to
them
above
others
,
Psal.
147.20
.
He
bath
not
dealt
so
with
any
Nation
,
and
as
for
his
Judgments
they
have
not
known
them
.
It
is
called
the
Grace
(
that
is
)
the
favour
of
God
:
So
in
the
Verse
next
the
Text
,
For
the
Grace
of
God
that
bringeth
Salvation
hath
appeared
to
all
men
;
that
is
,
this
Doctrine
of
Grace
,
or
the
Grace
of
God
hath
appeared
in
vouchfafeing
this
Gospel
:
and
so
Jude
3
verse
,
Christians
are
commanded
to
contend
earnestly
for
the
faith
which
was
once
delivered
to
the
Saints
,
the
word
in
the
Greek
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
was
once
out
of
the
favour
of
God
vouchsafed
and
committed
to
the
Saints
.
And
that
it
is
so
eminent
a
Priviledge
to
live
under
this
Doctrine
of
God
our
Saviour
,
I
shall
prove
by
three
Arguments
.
-
1.
From
the
grand
matters
wherein
this
Doctrine
doth
instruct
us
.
-
2.
From
the
grand
oppositions
that
all
the
enemies
of
Gods
people
have
made
against
this
Doctrine
,
whereby
they
have
laboured
to
deprive
the
Church
of
God
of
so
great
a
mercie
.
-
3.
From
the
singular
Providence
of
God
in
ordering
things
so
that
the
Church
should
not
be
destitute
of
this
Doctrine
to
the
end
of
the
world
,
from
so
many
ages
past
since
the
publication
of
it
,
and
we
our selves
may
be
witnesses
of
it
.
1.
It
is
an
eminent
priviledge
because
of
the
grand
matters
this
Gospel
instructs
us
it
:
it
is
called
the
Doctrine
of
Salvation
;
and
the
Doctrine
of
Godliness
;
it
is
a
Doctrine
that
teacheth
us
how
we
may
be
good
,
and
how
we
may
do
good
,
and
how
we
may
enjoy
for
ever
all
that
we
call
good
.
Now
these
three
things
are
of
a
vast
comprehension
,
and
in
all
these
it
is
infinitely
transcending
all
the
instructions
of
the
most
wise
Moralists
,
and
the
capacity
of
all
humane
accomplishments
.
However
the
Philosophers
in
their
time
,
and
others
in
after
tlmes
have
by
their
endeavours
gained
renown
to
their
names
by
this
attempt
,
yet
how
short
have
their
Aphorismes
come
of
the
Gospel
,
and
what
defects
are
there
in
their
Rules
,
in
comparison
of
this
Doctrine
of
God
our
Saviour
.
Though
in
some
things
they
have
hit
the
right
,
yet
that
light
that
was
in
them
is
as
far
different
from
the
light
of
the
Doctrine
of
God
our
Saviour
as
the
light
of
a
rush
Candle
differs
from
the
Sun
at
noon
day
.
Now
what
ever
was
spoken
of
any
of
those
matters
contained
in
the
Gospel
by
them
obscurely
,
this
Doctrine
of
God
our
Saviour
speaks
our
fully
and
clearly
.
I
shall
shew
in
eight
or
nine
instances
thereof
,
those
great
Principles
wherein
the
design
of
this
Doctrine
of
God
our
Saviour
is
to
establish
poor
Creatures
.
1.
That
every
mans
truest
self
is
his
Soul
.
This
is
a
principle
often
inculcated
in
this
Doctrine
;
most
men
take
their
lusts
for
themselves
,
and
therefore
our
Saviour
when
he
would
shew
the
necessity
of
self-denial
he
calls
to
the
plucking
out
of
right
eyes
,
and
to
the
cutting
off
our
our
right
hands
.
These
are
our
very
selves
,
the
limbs
and
members
of
us
;
Our
lusts
are
as
the
whole
body
of
corruption
is
compared
in
the
Scripture
to
the
whole
man
;
for
it
is
called
the
old
man
:
as
a
man
consists
of
several
members
,
so
by
reason
of
the
corruption
of
our
Nature
every
lust
is
called
our
Member
,
every
part
of
man
being
corrupted
,
Ephes.
4.21
.
Put
off
the
old
man
,
which
is
corrupt
according
to
the
deceitful
lusts
.
So
the
work
of
Mortification
is
commanded
in
the
Members
,
Col.
3.5
.
it
branches
forth
this
old
man
in
its
several
members
,
as
fornication
,
uncleanness
,
covetousness
,
Idolatry
,
and
the
like
.
Sinners
are
apt
to
account
their
lusts
themselves
;
their
pride
,
and
ambition
,
&c.
and
if
they
be
toucht
in
any
of
these
sins
,
it
is
as
a
dagger
to
their
very
hearts
.
Again
,
others
account
their
natural
selves
themselves
;
though
not
their
corrupt
members
,
thus
did
that
rich
person
,
Luke
12.19
he
speaks
to
his
Soul
,
saying
,
Soul
,
thou
hast
goods
laid
up
for
many
years
,
&c.
he
thought
these
to
be
proper
food
for
his
Soul
,
for
himself
.
That
which
any
man
makes
his
chief
Idol
,
or
that
which
is
the
reigning
lust
in
any
particular
person
,
that
sin
is
predominate
in
any
person
,
that
he
is
apt
to
account
himself
,
and
is
very
tender
and
nice
of
,
and
is
not
willing
that
it
should
be
prejudiced
or
hurt
.
But
it
is
the
common
Language
of
the
Scripture
to
speak
of
the
Soul
,
as
the
man
,
as
if
it
was
the
person
.
The
Soul
being
the
principal
part
of
man
,
it
is
srequently
put
for
the
whole
man
:
Gen.
14.21
.
The
King
of
Sodom
said
give
me
the
Persons
;
and
when
Abraham
●●conmted
those
five
Kings
,
and
rescued
Lot
that
was
taken
by
them
,
in
the
Hebrew
it
is
,
Giveme
the
Souls
,
Souls
is
taken
there
for
〈◊〉
s
,
Genes.
17.14
.
That
Soul
shall
be
〈◊〉
rom
his
people
:
even
those
that
should
deip●s●●r
neglect
Circumcision
,
which
was
then
an
inst●●tion
of
God
in
force
:
the
Soul
that
is
the
●●●en
.
Gen.
36.6
.
And
Esau
took
his
wives
,
and
his
sons
and
his
daughters
,
and
all
the
persons
of
his
house
;
in
the
Margin
it
is
read
,
and
all
the
Souls
of
his
house
;
and
so
it
is
in
the
Hebrew
,
Gen.
27.4
.
That
my
Soul
may
bless
thee
before
I
die
.
Gen.
46.15
.
These
be
the
Sons
of
Leah
,
all
the
Souls
of
his
Sons
and
Daughters
;
that
is
,
all
the
persons
:
and
in
ver.
18.
These
are
the
Sons
of
Zilpah
,
even
sixteen
Souls
,
that
is
fixteen
persons
.
This
is
one
great
Truth
,
and
this
one
priciple
,
which
(
if
it
were
firmly
believed
and
faithfully
improved
)
would
carry
us
very
far
in
adorning
the
Doctrine
of
God
our
Saviour
.
Did
men
believe
that
their
Souls
are
indeed
themselves
,
then
there
would
not
be
so
much
aado
about
the
body
in
pampering
it
;
this
body
is
but
the
beast
in
man
(
as
a
French
Writer
speaks
)
it
is
poor
flesh
that
must
ere
long
be
Worms
meat
;
therefore
what
account
can
be
given
of
that
nicenss
and
delicateness
of
them
whom
all
the
art
in
the
world
cannot
long
prop
up
,
but
it
will
be
meat
for
Worms
.
Again
,
why
are
we
so
much
taken
with
sensual
pleasures
,
these
are
the
pleasures
of
them
that
are
not
themselves
:
as
it
is
said
of
the
Prodigal
Son
,
Luke
15.17
.
when
he
came
to
himself
;
he
was
not
himself
when
he
was
taken
with
husks
and
swines-meat
,
when
those
things
were
pleasing
to
him
.
But
certainly
,
if
our
Souls
be
our selves
,
then
most
men
are
not
themselves
that
take
care
about
their
bodies
,
and
minde
those
things
that
are
sutable
to
that
part
of
themselves
.
Again
,
why
have
men
so
many
distracting
cares
for
the
getting
and
preserving
,
and
fears
of
losing
those
things
that
concern
this
outward
man
,
it
is
because
this
truth
is
not
firmly
believed
.
Oh!
what
a
preventer
would
this
be
of
all
those
sorrows
for
outward
afflictions
,
and
disappointments
in
Creature
comforts
,
and
those
losses
that
we
meet
with
in
worldly
enjoymeats
.
Was
this
Principle
firmly
believed
,
that
our
Souls
are
indeed
our selves
,
there
would
not
be
such
an
indifferencie
in
us
about
our
Souls
.
Consider
these
two
things
,
how
great
a
difference
the
belief
of
this
Doctrine
of
God
would
make
,
as
to
the
things
of
our
Souls
:
then
we
should
give
all
diligence
,
it
would
command
our
highet
&
utmost
diligence
about
them
:
this
I
might
shew
from
many
Scriptures
,
Give
all
diligence
to
wa●●
your
calling
and
election
sure
:
Work
our
your
〈◊〉
Salvation
with
sear
and
trembling
,
Phil.
2.12
.
Keep
thy
heart
with
all
diligence
,
1.
Cor.
7.29.30
.
This
I
say
,
Brethren
,
the
time
is
short
it
remain
maineth
that
they
have
wives
be
as
though
they
had
none
,
and
they
that
weep
as
though
they
wept
not
,
and
they
that
rejoyce
as
though
they
rejoyced
not
:
it
commands
moderation
in
our
use
of
these
outward
comforts
,
and
only
earnestness
in
these
Soul
concerns
.
God
makes
a
very
great
difference
in
these
things
in
his
Commands
,
but
what
a
small
difference
do
all
men
make
in
their
practices
:
how
much
more
intent
and
serious
are
men
in
the
things
that
concern
their
meaner
part
,
than
in
those
things
that
concern
their
Souls
,
which
is
,
themselves
.
Did
men
but
take
that
100
part
of
the
pains
for
their
Souls
that
they
do
for
their
bodies
,
it
would
be
better
with
them
than
it
is
.
We
are
commanded
first
to
seek
the
Kingdome
of
God
and
his
righteousness
:
to
seek
first
Soul
mercies
:
I
might
mention
many
natural
inserences
that
would
flow
from
this
one
Principle
which
would
carry
us
very
far
in
the
practice
of
holiness
.
How
sad
a
bargain
do
they
make
that
do
hazard
their
Souls
for
very
trifles
.
If
a
man
should
gain
the
whole
World
with
the
loss
his
Soul
,
what
a
sad
gain
would
that
be
;
nay
,
it
would
be
a
loss
to
him
,
and
that
to
purpose
.
But
for
how
small
a
pittance
of
the
World
do
men
lose
their
Souls
?
this
shews
that
they
do
not
Judge
their
Souls
themselves
.
However
this
justifies
the
Children
of
Wisdomn
,
who
can
rather
suffer
than
sin
,
who
can
part
with
any
thing
but
with
God
;
who
can
undergoe
any
kind
of
losses
,
rather
than
the
loss
of
spiritual
blessings
,
and
forfeit
them
.
Oh!
what
admirable
patience
and
courage
hath
appeared
in
the
faithful
Servants
of
God
in
all
ages
,
who
have
set
their
seal
to
this
Truth
with
their
lives
and
all
that
hath
been
dear
to
them
.
Again
,
it
shews
that
men
live
in
a
contradiction
to
this
Principle
,
that
if
it
go
well
with
our
Souls
,
it
cannot
go
amiss
with
us
:
If
our
Souls
have
but
the
light
of
God's
countenance
lifted
up
upon
them
,
if
they
do
but
thrive
in
Grace
,
and
be
filled
with
Grace
,
what
matter
though
our
bodies
be
exercised
with
pains
and
aches
and
afflictions
of
all
kind
.
Again
,
it
is
a
safe
Rule
to
judge
of
all
things
by
,
according
to
the
reference
that
they
have
to
our
Souls
;
to
account
those
things
eminent
and
acceptable
,
and
profitable
to
us
that
tend
to
the
good
of
our
Souls
:
As
Ordinances
and
spiritual
Opportunities
,
and
liberty
of
access
to
God
in
the
duties
of
his
worship
and
service
;
these
are
to
be
esteemed
choice
mercies
because
these
are
the
appointments
of
God
for
our
Souls
good
;
and
for
outward
afflictions
,
when
God
by
these
does
us
good
as
to
our
Souls
,
we
have
cause
to
rank
them
amongst
our
mercies
,
and
to
bless
God
for
them
,
as
David
did
,
who
said
.
It
was
good
for
me
that
I
have
been
afflicted
,
Ps.
119.71
.
and
in
faithfulness
hast
thou
afflicted
me
:
And
blessed
is
the
man
whom
correctest
and
teachest
out
of
thy
Law
.
Further
,
this
one
Principle
that
our
Souls
and
our selves
speaks
the
greatest
cruelty
in
the
world
to
be
regardless
of
them
;
you
will
pity
distracted
persous
that
cut
,
and
gash
,
and
wound
their
bodies
,
because
they
know
not
what
they
do
.
May
you
not
pity
obstinate
sinners
upon
a
higher
account
?
Those
men
that
murder
themselves
,
and
destroy
themslves
.
Our
Law
accounts
them
Monsters
,
and
it
makes
it
appear
that
they
are
so
by
running
a
stake
through
their
bodies
when
dead
.
But
all
the
cruely
to
the
body
is
nothing
to
that
of
the
Soul
.
Remember
therefore
this
one
Principle
,
that
this
Doctrine
of
God
our
Saviour
would
have
us
fix
in
our
minds
,
that
our
Souls
are
truly
our selves
.
2.
A
second
Principle
that
this
Doctrine
of
God
our
Savior
teacheth
us
is
this
,
That
the
happiness
of
the
Soul
cannot
consist
in
any
thing
but
in
the
enjoyment
of
God
.
This
is
one
of
those
Riddles
that
carnal
men
cannot
understand
;
therefore
David
saith
,
Psal.
49.
They
that
trust
in
their
wealth
,
and
boast
themselves
in
the
mulititude
of
their
riches
,
none
of
them
can
by
any
mean
redeem
his
brother
,
nor
give
to
God
a
ransome
for
him
:
They
are
but
poor
helps
,
these
things
will
stand
us
but
in
little
stead
.
It
is
natural
for
all
men
to
desire
happiness
,
but
because
our
knowledge
is
weak
,
therefore
those
desires
are
confused
and
roving
,
Psa.
4.6
,
7.
There
be
many
that
say
,
who
will
shew
us
any
good
:
this
is
the
Language
of
many
men
;
but
because
of
the
darkness
of
mans
understanding
,
therefore
some
think
that
good
consists
in
this
,
and
some
in
that
;
but
David
whose
understanding
was
enlightned
and
sanctified
,
quickly
determines
the
point
,
Lord
lift
thou
up
the
light
of
thy
countenanc
upon
us
.
Some
seek
after
good
,
but
they
fix
it
in
Corn
and
Wine
,
and
the
blessings
of
this
life
;
but
says
David
,
Let
me
have
but
th
light
of
thy
countenance
,
&
thou
wilt
put
more
joy
&
gladness
into
my
Soul
,
than
in
the
time
when
their
corn
and
wine
encreaseth
.
So
Psa.
73.25
,
26.
Whom
have
I
in
Heaven
but
thee
,
and
there
is
none
upon
the
Earth
that
I
desire
besides
thee
;
and
it
is
no
less
than
three
times
repeated
in
Psal.
96.
Cause
thy
face
toshine
upon
us
,
and
we
shall
be
saved
,
ver
,
3.7.19
.
All
the
strength
of
Nature
and
common
gists
cannot
bring
the
Soul
to
the
fountain
of
all
good
;
and
so
the
substance
of
all
good
,
it
is
only
the
Doctrine
of
God
our
Saviour
that
can
do
this
.
The
great
design
of
this
Doctrine
is
to
lay
man
and
all
Creaturess
low
,
and
only
to
advance
God
and
Jesus
Christ
;
and
those
upon
whom
this
Doctrine
doth
powerfully
prevail
;
it
conquers
all
perverse
reasonings
and
unbelieving
thoughts
in
them
,
in
so
much
that
their
Souls
are
brought
to
say
with
David
in
Psal.
16.6.7
.
The
lines
are
fallen
to
me
in
pleasant
places
.
How
fully
was
this
holy
man
contented
in
this
,
not
but
that
there
are
other
things
desirable
in
their
places
,
for
this
Doctrine
doth
not
teach
us
to
be
stocks
and
stones
,
but
it
doth
not
permit
us
to
sit
down
with
other
enjoyments
,
nor
to
take
up
our
rest
in
them
;
nor
doth
it
permit
us
to
be
cast
down
when
we
are
stript
of
other
enjoyments
,
but
it
turns
the
bent
and
byas
of
the
Soul
,
as
I
may
so
speak
towards
God
,
Psal.
63.8
.
My
Soul
followeth
hard
after
God
;
and
it
knows
how
to
make
up
all
its
losses
in
God
,
though
all
be
gone
;
though
thou
art
such
a
poor
person
as
that
thou
canst
not
call
any
thing
thine
own
,
yet
if
thou
canst
call
God
thine
own
,
thou
canst
make
up
all
in
him
,
as
David
,
1
Sam.
30.6
.
when
all
was
gone
,
yet
he
encouraged
himself
in
the
Lord
his
God
.
This
is
the
second
Principle
,
that
true
happiuess
is
no
where
to
be
had
but
in
God
,
it
cannot
be
had
in
Creatures
,
no
not
in
the
confluence
of
Creature
comforts
.
As
Job
speaks
concerning
all
Creatures
,
The
heigth
saith
it
is
not
in
me
,
the
depth
saith
it
is
not
in
me
;
so
we
may
say
of
all
Creature
enjoyments
;
though
there
is
something
of
this
nature
that
doth
shew
the
vanity
of
all
things
here
upon
the
earth
,
yet
this
truth
is
more
clearly
manifested
and
strongly
inculcated
by
this
Doctrine
of
God
,
than
by
any
thing
in
nature
.
I
sall
shew
some
things
wherein
Nature
may
be
satisfied
from
the
common
Principles
of
Reason
,
that
the
happiness
of
the
Soul
cannot
consist
in
any
thing
but
in
the
enjoyment
of
God
.
1.
The
first
Principle
from
Nature
is
this
,
Nothing
can
make
us
happy
which
a
man
may
be
without
,
and
yet
be
happy
:
this
excludes
all
things
almost
in
the
world
,
a
man
may
be
happy
without
riches
,
&
therefore
riches
cannot
make
him
happy
;
a
man
may
be
happy
without
greatness
in
the
World
,
without
the
esteem
of
men
,
without
worldly
prosperity
,
without
a
thousand
things
whcih
have
nothing
else
to
advance
them
in
our
esteem
,
but
onely
our
own
fancies
.
These
are
not
bread
,
Isaiah
55.2
.
Wherefore
do
you
spend
your
money
for
that
which
is
not
bread
;
these
things
below
cannot
profit
nor
relieve
in
the
time
of
greatest
need
.
2.
Nothing
that
a
man
may
be
cloyed
and
glutted
with
,
can
make
him
happy
;
nothing
that
is
disquieting
or
troublesome
to
the
Soul
can
be
its
happiness
;
there
is
nothing
of
all
these
outward
things
,
but
there
may
be
a
surfetting
with
them
;
and
a
superfluity
of
these
things
may
be
as
burdensome
as
to
want
a
sufficiencie
for
our
support
:
a
may
as
well
have
too
much
of
outward
things
,
as
too
little
for
his
comfort
.
The
Prayer
of
wise
Agar
was
good
,
he
prayed
against
too
much
as
well
as
too
little
,
Prov.
30.6
.
there
may
be
as
much
as
may
distracrt
our
thoughts
with
cares
,
and
to
make
us
slaves
and
drudges
to
them
,
and
to
deprive
us
of
the
comfort
of
what
we
have
.
It
was
Augustus
complaint
in
his
high
concition
,
being
the
second
Roman
Emperor
,
That
he
could
never
be
at
leasure
for
himself
,
because
of
his
businesses
;
and
so
I
may
speak
of
knowledge
:
Knowledge
of
all
things
is
most
pleasant
and
rational
to
a
Creature
;
yet
Solomon
ranks
this
among
the
pieces
of
vanity
,
Eccles
1.18
.
In
much
wisdom
there
is
much
grief
,
and
he
that
increaseth
knowledge
increaseth
sorrow
:
So
for
pleasures
and
all
kinds
of
wordly
enjoyments
whatsoever
,
they
cannot
be
pleasant
to
us
should
they
be
perpetuated
,
but
we
should
need
some
intermission
to
sweeten
them
to
us
.
3.
That
which
cannot
satisfie
all
the
desires
of
man
cannot
make
him
happy
,
and
therefore
nothing
below
God
can
make
him
happy
:
Man
is
a
necessitous
Creature
,
and
nothing
here
below
can
supply
his
necessities
;
it
must
be
a
good
adequate
to
all
our
necessities
that
can
do
it
,
and
this
only
can
be
God
.
4.
Nothing
that
is
unsutable
to
the
Soul
can
be
the
happiness
of
it
.
Now
the
Soul
is
a
spiriual
being
,
therefore
nothing
but
spiritual
comforts
,
enjoyments
,
and
refreshments
are
sutable
to
the
Soul
:
for
men
to
place
their
comforts
in
outward
things
,
is
to
forget
themselves
to
have
Souls
.
5.
Nothing
that
is
disproportionable
to
the
Soul
in
point
of
duration
can
be
the
happiness
of
the
Soul
.
The
Soul
is
immortal
,
and
nothing
that
is
mortal
can
be
its
happiness
:
Deliver
me
from
the
men
of
this
world
;
wicked
men
are
stiled
the
men
of
this
world
,
they
have
their
good
things
here
,
and
they
have
all
they
are
like
to
have
;
and
therefore
David
made
it
his
request
to
God
,
that
he
might
be
delivered
from
from
them
;
that
is
,
as
to
their
condition
.
O
Lord
deliver
me
from
the
men
of
this
world
,
who
have
their
portion
in
this
life
.
Now
though
these
Principles
be
agreeable
to
Nature
,
and
many
of
the
Heathen
have
gone
very
far
in
owning
and
acknowledging
of
them
,
yet
this
Doctrine
of
God
our
Saviour
is
transcendent
in
these
very
truths
themselves
,
because
it
doth
improve
,
heighten
,
and
advance
these
natural
Principles
,
it
makes
them
both
more
clear
,
and
powerful
,
and
convincing
;
it
helps
the
Soul
to
a
more
inward
sensation
of
these
things
,
and
perceive
that
there
is
nothing
that
can
relish
with
it
,
or
content
it
,
or
quiet
it
besides
God
himself
.
2.
It
directs
us
how
we
that
are
afar
of
from
God
may
be
brought
nigh
to
God
:
how
we
that
are
enemies
by
Nature
(
not
only
by
evil
works
)
evil
hearts
,
by
evil
frames
and
dispositions
may
become
friends
.
God
and
we
are
at
a
distance
;
Can
two
walk
together
and
not
be
a
greed
?
Now
this
Doctrine
of
God
our
Saviour
thews
us
how
all
the
difference
between
God
and
us
may
be
taken
up
(
by
Jesus
Christ
)
this
is
the
great
design
of
the
Doctrine
of
God
to
reveal
this
to
us
,
Mat.
1.21
.
His
Name
shall
be
called
Jesus
,
for
he
shall
save
his
People
from
their
sins
.
This
is
the
Salvation
,
for
in
saving
from
sin
,
he
saves
from
all
present
and
future
miseries
.
But
,
How
does
Christ
save
from
sin
?
By
Justifying
our
Persons
by
his
Blood
in
satisfying
for
all
the
guilt
we
have
contracted
.
2.
And
by
sanctifying
our
Natures
by
his
Spirit
,
in
subduing
those
perverse
and
crooked
dispositions
that
are
in
the
hearts
of
all
by
nature
.
Again
,
it
points
out
how
we
may
come
to
have
an
interest
in
Christ
,
and
how
Christ
is
willing
to
be
ours
if
we
are
but
willing
to
be
his
:
He
is
willing
to
be
our
Saviour
,
if
we
are
but
willing
to
be
his
Subjects
,
and
to
accept
of
his
Government
.
It
directs
us
where
to
go
for
strength
to
be
able
to
make
a
full
resignation
of
our selves
to
him
,
that
we
may
go
to
the
promises
of
God
,
and
to
the
spirit
of
God
and
fetch
strength
from
them
.
3.
That
the
full
enjoyment
of
God
is
not
in
this
world
.
The
happiness
of
Gods
people
here
is
but
in
its
infant
state
:
the
Apostle
says
,
Whilst
we
are
present
in
the
body
,
we
are
absent
from
the
Lord
:
they
that
enjoy
most
of
Gods
presence
here
,
have
but
a
kinde
of
absence
,
if
compared
with
the
presence
that
they
shall
have
of
God
hereafter
,
2
Corinth
.
ver.
5.6
,
7.
We
walk
by
faith
and
not
by
sight
that
is
we
have
not
the
fruition
of
God
in
that
fulness
,
but
by
faith
we
expect
it
;
we
have
not
our
happiness
in
hand
,
but
we
have
it
in
hope
:
the
knowledge
that
we
have
of
God
now
is
but
in
part
,
our
graces
are
imperfect
here
,
we
see
God
now
darkly
,
as
in
a
glass
,
in
the
glass
of
his
Creatures
,
in
the
glass
of
his
Ordinances
,
in
the
gless
of
his
Experiences
;
but
then
we
shall
see
〈…〉
face
Now
the
design
of
this
Doctrine
is
not
only
to
teach
the
people
of
God
where
to
〈◊〉
happiness
,
but
also
when
to
expe●●
it
〈◊〉
in
this
world
,
but
hereafter
(
though
we
are
to
strive
after
it
here
on
earth
.
And
though
this
Doctrine
is
unpleasing
to
many
,
who
are
all
for
present
delights
of
this
world
,
yet
there
is
enough
in
it
to
prevent
all
such
disparagement
as
some
would
cast
upon
it
,
and
all
such
●●●●eartning
as
the
People
of
God
are
subject
unto
:
This
Doctrine
tells
us
,
that
happiness
is
here
only
inchoative
,
but
hereafter
it
will
be
Consummated
;
and
that
this
future
happiness
is
as
sure
(
as
if
it
was
now
enjoyed
)
to
all
who
are
truly
called
;
&
to
ascertain
this
,
God
hath
given
his
people
many
foretasts
of
their
blessed
estate
hereafter
,
2
Cor.
5.5
.
He
hath
given
to
us
the
earnest
of
his
spirit
:
viz.
The
Graces
and
Comforts
of
his
Spirit
,
those
refreshings
and
revivings
which
only
the
Spirit
of
God
can
work
in
the
hearts
of
his
people
;
these
are
enough
to
support
and
secure
them
.
4.
That
the
great
work
and
business
of
Man
here
upon
the
Earth
is
to
glorifie
God
:
All
things
as
they
are
of
God
,
and
by
God
,
so
they
are
to
God
,
Rom.
11.
last
.
1
Cor.
10.31
.
Whether
therefore
ye
eat
or
drink
,
or
whatsoever
ye
do
,
do
all
to
the
glory
of
God
.
Every
man
hath
his
work
appointed
here
upon
the
Earth
,
and
this
life
is
the
time
wherein
this
work
is
to
be
finished
;
therefore
our
Saviour
saith
,
John
17.4
.
Father
,
I
have
glorified
thee
on
earth
,
I
have
finished
the
work
which
thou
gavest
me
to
do
.
The
work
he
had
to
do
was
to
glorifie
God
:
thus
the
same
work
is
given
proportionably
to
all
Believers
;
Our
work
is
to
purge
our selves
from
all
filthiness
both
of
flesh
and
spirit
,
and
to
perfect
holiness
in
the
fear
of
God
.
This
is
the
design
both
of
the
Threatnings
and
Promises
:
all
the
parts
of
this
Doctrine
of
God
our
Saviour
is
to
engage
us
upon
the
serious
undertaking
of
purging
out
of
all
filthiness
,
2
Cor.
7.1
.
That
it
is
the
design
of
the
threatnings
is
clear
to
all
;
and
that
it
is
the
design
of
the
Promises
(
saith
the
Apostle
)
Where
fore
having
so
many
gratious
Promises
,
let
us
cleanse
our selves
from
all
filthiness
both
of
flesh
and
spirit
.
All
the
kindness
that
that
the
Promises
discover
and
hold
out
to
us
allow
of
no
Latitude
to
sin
and
wickedness
:
no
,
they
are
the
strongest
engagements
to
Sanctity
and
Holinerss
that
can
be
.
[
Having
thess
Promises
]
what
Promises
are
those
?
I
will
be
their
God
and
they
shall
be
my
people
?
ple
,
2
Cor.
6.16
.
that
one
Promise
is
the
sum
and
substance
of
all
.
So
our
work
here
upon
the
Earth
is
to
mind
especially
the
work
of
our
Souls
:
this
is
a
great
and
choice
thing
that
God
hath
instructed
us
in
.
And
also
to
promote
the
Spiritual
good
(
especially
)
of
otheres
;
not
only
to
be
blessed
our selves
,
but
to
be
blessings
to
others
:
that
Gods
Word
may
run
and
be
glorified
,
not
only
amongst
our selves
but
amongst
others
.
In
one
word
,
our
work
here
upon
the
Earth
is
to
devote
our
whole
selves
,
our
all
to
Gods
service
;
to
give
all
we
have
to
him
,
that
holiness
to
the
Lord
may
be
written
upon
our
hearts
,
and
acted
in
our
lives
.
5.
That
it
is
impossible
that
we
should
ever
live
to
so
mucxh
purose
,
so
much
to
the
true
Comfort
,
and
real
Happiness
,
as
by
living
unto
God
,
and
in
Communion
with
him
.
The
design
of
the
Doctrine
of
God
our
Saviour
,
is
to
fix
this
Principle
in
our
hearts
:
As
many
as
walk
according
to
this
rule
,
peace
shall
be
upon
them
,
and
upon
the
whole
Israel
of
God
.
This
is
the
Character
of
the
whole
Israel
of
God
,
that
they
do
walk
according
to
this
Doctine
of
God
our
Saviour
.
6.
Though
there
be
many
discouraging
weaknesses
and
infirmities
in
the
best
of
Saints
,
yet
we
are
to
hearken
to
what
relief
this
Doctrine
propounds
against
both
:
it
is
the
Affliction
of
many
a
poor
Soul
(
of
every
awakended
Soul
)
that
is
gratious
,
it
dare
scarcely
pray
,
or
hear
,
or
engage
in
any
duty
,
because
it
finds
so
great
unfitness
and
unsuitableness
for
duty
:
But
this
Doctrine
directs
us
how
we
may
be
relieved
,
and
how
of
weak
we
may
be
made
strong
,
it
dirextrs
us
to
go
to
the
Spirit
for
its
assistance
,
and
to
Jesus
Christ
for
acceptance
.
7.
That
all
the
Afflictions
and
Oppositions
we
can
meet
with
in
this
world
upon
th
account
of
our
cleaving
to
God
,
are
not
so
confiderable
as
to
render
the
ways
of
God
unlovely
.
St
Paul
had
cast
up
the
account
,
Rom.
8.18
.
he
tells
us
the
result
of
his
thoughts
after
he
had
Computed
,
he
had
weighed
and
Considered
what
it
would
cost
him
to
follow
God
fully
,
and
what
it
would
cost
him
to
forsake
God
,
and
savs
t●●●●he
,
I
reckon
that
the
sufferings
of
this
present
time
are
not
worthy
to
be
compared
to
the
glory
that
shall
be
revealed
in
us
.
2
Cor.
4.17
,
18.
Our
light
affliotion
which
is
but
for
a
moment
,
works
out
for
us
a
far
more
exceeding
and
eternal
weight
of
Glory
.
This
Doctrine
of
God
our
Saviour
sets
forth
the
glory
of
Heaven
beyond
what
ever
it
was
before
,
beyond
what
discoveries
we
are
able
possibly
to
make
thereof
.
Now
to
know
that
glory
in
Heaven
which
the
Saints
shall
enjoy
;
how
will
that
recompence
all
the
afflictions
,
troubles
,
and
perseeutions
that
may
befall
the
people
of
God
upon
the
account
of
teir
cleaving
to
God
.
8.
That
there
is
an
absolute
necessity
of
living
the
life
of
Faith
in
all
Conditions
:
In
Prosperity
not
to
be
lifted
up
,
but
by
faith
to
live
upon
God
whilst
we
have
other
things
to
keep
our
hearts
loose
from
them
;
so
in
adversity
when
we
are
stript
of
these
things
,
still
to
keep
our
hearts
in
an
equal
poyse
and
frame
:
this
is
the
life
of
Faith
,
these
are
the
great
Principles
wherein
this
Doctrine
of
God
our
Saviour
designs
to
establish
us
.
Arg.
2.
It
must
needs
be
an
eminent
priviviledge
to
enjoy
the
Doctrine
of
God
our
Saviour
,
because
of
the
many
attempts
of
Sathan
,
and
his
instruments
to
rob
the
Church
of
God
of
so
great
a
benefit
:
if
it
was
not
so
great
,
Sathan
would
not
be
so
busie
to
imploy
his
opposition
against
it
:
Sathan
would
be
content
that
men
should
be
great
,
and
grow
rich
,
so
that
their
hearts
do
but
go
out
after
these
things
;
but
he
cannot
that
they
should
enjoy
the
free
use
of
the
Gospel
.
The
Apostate
Andgels
since
they
left
their
first
station
,
have
used
all
devices
to
make
Man
as
miserable
as
themselves
;
therefore
compare
Job
1.7
.
with
2
Pet.
5.8
.
in
Job
1.7
.
God
asked
Sathan
,
Wence
comest
thou
?
Then
Sathan
answered
the
Lord
,
and
said
,
From
going
to
and
fro
in
the
earth
,
and
from
walking
up
and
down
in
it
.
(
this
speaks
his
diligence
)
and
you
find
2
Pet.
5.8
.
He
goes
up
and
down
like
a
Roaring
Lion
seeking
whom
he
may
devour
.
(
this
speaks
his
design
which
he
goes
up
and
down
in
the
earth
for
)
he
is
a
kind
of
an
ubiquitary
and
continuall
Spye
,
observing
what
mens
designs
and
dispositions
are
,
that
he
may
accordingly
sute
his
Methods
and
Devices
,
and
he
goes
up
and
down
as
a
Roaring
Lyon
.
Now
because
Sathan
well
knows
,
and
by
experience
finds
that
nothing
hath
more
conduced
to
the
reeovery
of
Souls
out
of
his
powere
,
and
more
himdred
the
increase
of
his
Kingdom
,
nay
nothing
doth
more
endager
his
final
over
throw
than
this
Doctrine
of
God
our
Saviour
,
therefore
he
is
come
down
with
much
wrath
against
it
,
Rev.
12.9
,
12.
And
the
great
Dragon
was
cast
out
,
that
old
Serpent
called
the
Devil
and
Sathan
which
deceiveth
the
whole
world
,
he
was
cast
out
into
the
earth
,
and
his
Angels
were
cast
out
with
him
:
and
in
v.
12.
The
Devil
is
come
down
to
you
having
great
wrath
,
because
he
knoweth
he
hath
but
a
short
time
.
It
was
sopken
of
those
times
immediatly
succeeding
the
Ministry
of
that
great
Apostle
St.
John
,
by
whom
this
book
was
written
Now
this
casting
down
of
Sathan
,
and
the
casting
out
of
his
Instruments
(
his
Angels
)
is
by
the
Doctrine
of
the
Gospel
:
thus
our
Saviour
sent
out
his
Seventy
Disciples
to
preach
the
Gospel
,
Luke
10.17
,
18.
when
they
returned
home
again
,
they
came
with
joy
,
saying
Lord
,
even
the
Devils
are
subsect
to
us
through
they
Name
.
ver.
18
,
And
he
said
unto
them
,
I
beheld
Satan
as
lightning
fall
from
Heaven
.
The
delusions
of
Saran
can
no
more
stand
before
the
light
of
the
Gospel
,
than
Dagon
could
stand
before
the
Ark
:
How
do
the
mists
and
shades
of
the
night
vanish
at
the
appearance
of
this
Sun
?
It
is
no
wonder
then
that
Satan
bestirs
himself
to
his
untmost
to
hinder
the
preaching
of
the
Gospel
which
he
knows
will
be
the
pulling
down
of
his
own
Kingdom
.
There
are
three
wayes
or
courses
that
Satan
hath
useually
taken
to
hinder
the
spreading
,
and
endeavoured
the
extirpation
of
this
Doctrine
.
1.
By
engaging
the
Princes
and
Potentates
,
and
great
Ones
of
the
World
to
do
their
utmost
to
suppress
it
.
This
is
that
which
was
foretold
by
the
Prophet
David
long
since
,
Psal.
2.1
,
2.
The
Heathen
rage
,
and
the
People
imagine
a
vain
thing
:
the
Kings
of
the
Earth
set
themselves
,
and
the
Rulers
take
counsel
together
against
the
Lord
,
and
against
his
Annointed
:
But
all
is
but
a
vain
thing
.
But
this
shews
the
Combinations
that
Satan
would
raise
up
against
the
Church
,
and
that
amongst
the
great
Ones
of
the
Earth
;
and
this
is
partly
by
their
Laws
and
Edicts
,
prohibibiting
the
searching
into
this
Holy
Writ
,
these
Oracles
of
God
:
See
how
the
Jews
had
laid
their
heads
together
and
met
in
Councel
to
suppress
this
Doctrine
in
those
times
;
how
they
stourged
and
imprisoned
,
and
used
all
kind
of
barbarism
,
to
prevent
the
spreading
of
the
Gospel
,
as
you
may
read
in
the
Book
of
the
Acts
,
Acts
5.27
,
28.
and
4.18
.
They
commanded
them
not
to
speak
at
all
,
nor
to
teach
in
the
Name
of
Jesus
.
Again
,
not
only
by
their
Edicts
forbidding
the
preaching
of
the
Gospel
,
but
farther
by
raifing
up
fierce
persecution
against
the
Gospel
.
How
great
a
crime
is
it
at
this
day
among
the
Papists
to
have
a
Bible
in
the
House
?
How
many
in
Queen
Maryes
days
lost
their
lives
upon
this
very
account
?
it
was
not
their
persons
that
they
laboured
to
destroy
so
much
,
as
their
Principles
;
for
upon
their
renouncing
the
Faith
of
the
Gospel
they
did
escape
:
you
may
read
how
all
along
in
those
times
of
Persecution
they
might
have
escaped
all
those
dangers
,
if
they
would
but
have
parted
with
this
Gospel
and
Doctrine
of
God
our
Saviour
,
they
might
have
preserved
their
lives
;
but
as
it
is
said
Heb.
11.35
.
where
you
read
of
the
cruelties
that
were
exercised
to
wards
the
people
of
God
,
they
were
tortured
,
sorely
afflicted
,
not
accepting
deliver
ance
.
Was
not
deliverance
desirable
?
Yes
,
but
they
could
not
have
it
upon
any
other
terms
,
but
upon
such
as
were
unsafe
to
their
Souls
:
and
what
was
it
to
preserve
a
monmentany
life
,
and
to
run
the
hazard
of
the
everlasting
welfare
of
their
Souls
?
on
those
terms
they
did
not
,
they
durst
not
accept
deliverance
;
and
these
have
been
the
terms
all
along
that
the
enemies
of
the
Church
have
stood
upon
,
raising
up
Seducers
to
corrupt
this
Doctrine
;
when
he
cannot
hinder
this
Doctrine
from
spreading
,
he
labours
to
binder
its
spreading
to
advantage
.
How
many
Seducers
hath
Statan
raised
up
in
all
Ages
,
whereby
he
hath
laboured
to
mingle
their
poyson
with
this
milk
,
how
active
he
hath
been
and
doth
continue
to
be
,
doth
appear
by
the
many
cautions
and
warnings
that
St.
Paul
all
along
gives
the
Church
against
them
,
Ephes.
4.14
.
That
in
henceforth
be
no
more
children
tossed
to
and
fro
,
and
carried
about
with
every
wind
of
Doctrine
by
the
sleight
of
men
,
and
cunning
craftines
,
whereby
they
lie
in
wait
to
deceive
.
Observe
,
Satan
imployes
his
Emissaries
;
they
are
their
Crasts-masters
,
they
are
notable
Artists
,
very
skilful
to
do
mischief
.
The
sleights
of
men
and
cunning
craftiness
:
It
is
a
Metaphor
from
Dice
,
an
An
that
some
have
of
cogging
a
Dye
,
that
so
they
many
make
it
answer
to
what
cast
they
please
)
such
Crafts-masters
are
these
Seducers
,
they
are
very
subtle
and
dextrous
in
their
Stratagems
to
deceive
unawares
.
2
Pet.
1.16
.
For
we
have
not
followed
cunningly
devised
Fables
,
when
we
made
known
to
you
the
power
and
coming
of
〈◊〉
Lord
Jesus
Christ
,
but
were
eye
witnesses
of
his
Majesty
;
we
used
none
of
their
Arts
and
cunning
.
2
et
.
2.1
,
2
,
3.
But
there
were
false
Prephets
also
among
the
people
,
as
there
shall
be
false
teachers
among
you
,
who
privily
shall
bring
in
damnable
Heresies
,
even
denying
the
Lord
that
bought
them
:
and
so
he
goes
on
describing
both
th●●
Persons
,
and
the
danger
that
accompanies
their
endeavours
:
2
Timoth.
2.17
.
And
their
words
will
eat
as
doth
a
canker
,
or
Gangrene
;
now
〈◊〉
Gangrene
suddenly
over
runs
the
whole
man
unless
it
be
prevented
,
it
presently
seizes
the
vitals
,
and
so
kill
;
and
so
do
those
seductious
and
〈◊〉
Principles
by
the
subtilty
and
Art
of
those
instruments
of
Satan
which
he
hath
imployed
in
all
Ages
of
the
Church
:
the
Reason
why
truth
is
longer
a
spreading
than
error
is
,
because
truth
is
contrary
to
our
corrupt
Nature
,
but
error
is
surable
to
them
;
our
hearts
are
as
tinder
to
receive
what
is
bad
,
every
spark
kindles
the
fire
,
but
they
are
as
wet
wood
to
receive
those
sparks
of
light
that
God
from
his
Words
darts
into
them
.
Epiphanius
&
others
have
taken
a
great
deal
of
pains
in
shewing
how
in
all
Ages
downward
ever
since
the
times
of
the
Apostles
,
the
Devil
hath
been
at
this
kinde
of
work
,
and
he
hath
imploy'd
this
instruments
herein
:
and
we
are
not
without
experiences
in
our
dayes
of
those
persons
that
deny
the
Scriptures
to
be
the
Word
of
God
,
and
that
would
make
the
death
and
sufferings
of
Christ
,
and
faith
in
Christ
of
no
effect
.
This
is
to
deny
the
Lord
that
bought
them
and
to
bring
damnation
upon
themselves
.
3.
There
is
a
third
way
whereby
Satan
lababours
to
obstruct
the
spreading
of
the
truth
,
and
to
suppress
the
Doctrine
of
God
our
Saviour
,
and
that
is
by
exercising
his
utmost
cunning
himself
by
working
upon
mens
corruptions
,
2
Cor.
4.3
4
,
5.
If
our
Gospel
be
hid
,
it
is
hid
to
them
that
are
lost
;
in
whom
the
God
of
this
world
hath
blinded
the
minds
of
them
which
believe
not
.
Observe
,
he
hath
a
notable
art
in
blinding
the
eyes
of
men
with
corrupt
mistakes
,
and
subtle
insinuations
.
Chap.
11.3
.
I
am
jealous
over
you
,
lest
by
any
means
as
the
Serpent
beguiled
Eve
by
his
subtily
,
so
your
minds
should
be
corrupted
from
the
simplicity
that
is
in
Christ
.
St.
Panl
feared
the
most
setled
Christians
;
he
was
jealous
of
them
,
it
was
out
of
the
abundance
of
his
love
to
,
and
care
for
them
:
Now
Satans
great
designe
,
is
,
if
he
cannot
keep
us
from
this
Doctrine
,
then
he
labours
to
corrupt
it
,
and
thereby
to
hinder
the
efficacie
of
it
,
and
so
to
render
this
Doctrine
of
Salvation
instrumental
to
promote
our
destruction
:
And
thus
those
many
designes
of
Satan
against
this
Doctrine
,
and
his
diligence
to
carry
on
those
designes
,
is
a
great
Argument
of
the
eminencie
of
the
priviledge
of
enjoying
it
.
3.
Argument
.
The
wonderful
Providence
of
God
,
and
his
perpetual
care
in
preserving
this
Gospel
notwithstanding
all
the
attempts
that
Hell
hath
made
against
it
:
Be
sure
if
any
created
power
or
policie
(
for
what
policie
or
power
is
greater
than
Satans
)
could
have
prevail'd
against
this
Doctrine
of
God
our
Saviour
,
there
had
not
been
the
least
part
of
this
Doctrine
remaining
in
the
world
at
this
day
.
This
consideration
proves
that
this
Doctrine
of
God
is
excellent
.
Act.
5.39
.
the
counsel
of
Gamaliel
to
the
Jews
,
If
it
be
of
God
it
will
stand
,
ye
cannot
overthrow
it
Now
it
is
an
Argnment
that
this
Doctrine
is
of
God
,
because
it
hath
stood
so
long
,
for
above
1600
years
;
and
it
is
an
argument
that
it
is
the
Doctrine
of
God
,
because
it
is
of
such
great
conc
ernment
to
the
Church
;
if
it
had
not
been
an
eminent
and
needful
priviledge
,
he
would
not
have
employed
his
providenees
so
constantly
about
the
prser
vation
of
it
:
We
read
when
the
Israelites
had
no
farther
need
of
Miracles
,
God
did
not
then
continue
to
work
Miracles
for
that
people
;
assoon
as
ever
they
had
the
parched
Corn
,
the
fruits
of
the
Land
,
Manna
ceased
the
self-same
day
:
God
would
not
then
be
at
the
expence
of
a
Miracle
,
though
they
came
from
him
as
easily
as
words
do
from
men
;
be
would
not
be
at
the
expence
of
a
Miracle
but
for
his
Peoples
necessity
.
This
Doctrine
of
God
our
Saviour
is
said
to
be
the
Foundation
upon
which
the
Church
is
built
;
Thou
art
Peter
,
and
upon
this
Doctrine
,
this
Confession
of
thine
,
I
will
build
my
Church
.
Eph.
2.20
.
And
are
built
upon
the
Foundation
of
the
Apostles
and
Prophets
,
Jesus
Christ
being
the
chief
Corner-stone
.
Upon
the
Foundation
of
the
Prophets
and
Apostles
;
How
can
that
be
?
For
it
is
said
,
other
Foundation
can
no
man
lay
than
what
is
laid
,
&c.
Neither
is
there
Salvation
in
any
other
,
for
there
is
no
Name
given
under
Heaven
whereby
we
can
be
saved
.
Answ.
Divines
here
distinguish
between
a
personal
Foundation
and
a
Doctrinal
Foundation
;
Jesus
Christ
is
the
only
personal
Foundation
,
the
only
Person
that
can
be
built
upon
,
and
the
Doctrine
of
Christ
in
the
Gospel
,
that
is
the
only
doctrinal
Foundation
,
and
if
we
build
upon
this
,
we
build
aright
.
I
shall
give
you
three
Instances
to
shew
how
wonderfully
the
Providence
of
God
hath
appeared
in
the
preservation
of
this
Doctrine
of
God
our
Saviour
.
1.
In
that
he
hath
preserved
those
Books
of
Scripture
wherein
this
Doctrine
is
contained
from
utter
ruine
and
extirpation
:
How
many
choice
and
admirable
Books
(
wherein
hath
been
excellent
pieces
of
Learning
)
have
perished
,
and
been
eaten
out
by
the
rust
of
time
?
Yet
those
Books
have
had
no
Edicts
put
forth
a
against
them
to
endanger
the
owning
of
them
,
nor
against
the
advancing
of
the
study
of
them
:
Nay
,
they
have
had
great
incouragement
to
promote
those
studies
,
and
in
all
respects
the
greatest
care
imaginable
to
preserve
them
;
but
they
have
all
perished
,
and
are
utterly
gone
:
but
this
Gospel
hath
been
preserved
,
notwithstanding
all
the
attempts
and
designs
against
it
:
we
have
no
Books
of
Antiquity
and
ancient
standing
as
the
Gospel
is
:
It
is
a
smart
passage
of
one
speaking
of
the
improvements
made
in
all
pieces
of
Knowledge
;
(
says
he
)
It
is
but
a
vain
kind
of
boast
to
speak
of
augmenting
knowledge
,
since
all
those
new
editions
that
have
been
made
of
any
science
,
are
but
the
recoveries
of
what
formerly
hath
been
lost
:
as
Solomon
seems
to
intimate
,
when
he
saith
,
there
is
nothing
new
under
the
Sun
.
But
God
himself
takes
care
of
these
Books
,
and
this
proves
that
they
contain
in
them
those
Truths
that
are
necessary
for
the
Churches
good
,
for
the
conversion
and
bringing
in
of
wandring
Souls
,
and
for
the
edifying
and
building
up
of
those
that
are
brought
in
,
and
so
long
as
there
is
any
one
Soul
either
unbrought
in
,
or
unbrought
up
,
so
long
as
any
single
Member
of
Christ
continues
in
a
state
short
of
perfection
,
the
Gospel
shall
continue
.
God
hath
promised
,
Eph.
4.11
.
That
Apostles
,
Prophets
,
Evangelists
,
Pastors
,
and
Teachers
shall
be
in
the
Church
for
the
perfecting
of
the
Saints
,
for
the
work
of
the
Ministry
,
for
the
edifying
of
the
body
of
Christ
,
till
we
all
come
in
the
unity
of
the
faith
and
of
the
Knowledge
of
the
Son
of
God
,
unto
a
perfect
man
,
unto
the
measure
of
the
stature
of
the
fulness
of
Christ
.
So
long
as
we
are
short
of
perfection
,
so
long
shall
these
helps
continue
.
Now
had
not
God
taken
care
of
the
Gospel
all
those
instructions
that
are
contained
in
it
had
long
since
been
buried
in
oblivion
.
2.
As
God
hath
been
careful
to
preserve
these
Books
from
extirpation
,
so
also
from
corruption
;
that
as
not
any
part
of
it
hath
been
destroyed
,
so
no
salse
Principle
have
been
infused
:
and
this
is
as
great
a
wonder
as
the
other
,
that
though
the
powers
of
earth
and
hell
have
been
bent
against
it
,
though
they
have
neither
wanted
malice
nor
power
,
yet
they
have
neither
destroyed
and
extirpated
it
,
nor
brought
in
another
Gospel
to
the
exclusion
of
it
,
though
there
were
early
attempts
against
it
,
as
you
find
Gal.
1.6.7
.
Imarvel
that
you
are
so
soon
removed
unto
another
Gospel
.
This
hath
been
one
of
Satans
ways
to
set
up
new
Doctrines
quite
contrary
to
this
,
thereby
thinking
to
prevail
,
but
such
hath
been
the
care
of
God
concerning
this
Doctrine
,
that
it
is
observed
as
a
remarkable
thing
by
Ecclesiastical
Writers
,
that
in
every
age
of
the
Church
,
when
Satan
hath
raised
up
some
dangerous
Instrument
to
corrupt
this
Doctrine
,
God
hath
raised
up
another
eminent
Instrument
for
the
defence
of
this
Gospel
;
as
when
Arrius
was
so
busie
in
crying
down
the
Divinity
of
Christ
,
God
then
raised
up
Athanasius
as
an
Antidote
against
that
poysonous
eror
.
And
so
when
Pelagius
did
endeavour
to
pull
own
Free
grace
,
and
advance
and
raise
up
●ature
,
God
then
raised
up
St.
Sustine
for
the
lefence
of
the
Truth
.
In
all
Ages
of
the
Church
God
hath
taken
care
to
preserve
this
Doctrine
from
being
corrupted
.
Now
that
this
Doctrine
that
hath
had
so
many
enemies
,
and
hat
been
so
strongly
opposed
,
and
those
enemies
have
been
countenanced
,
and
had
all
the
humane
advantages
that
this
world
could
afford
,
yet
that
poor
contemptible
,
despised
,
and
persecuted
instruments
should
preserve
this
Doctrine
from
corruption
,
and
that
this
Doctrine
should
remain
as
the
three
Children
in
the
fiery
furnace
,
having
not
a
hair
of
their
heads
singed
,
this
is
the
wonderful
Providence
of
God
.
3.
In
animating
so
many
thousands
to
bear
witness
to
this
Doctrine
with
their
lives
.
Mr.
Fox
in
his
Martyrlogie
tells
us
,
to
reckon
up
all
the
Saints
that
have
sealed
to
the
truth
of
this
Doctrine
with
their
blood
in
the
several
ages
of
the
Church
would
amount
to
no
less
than
five
thousand
for
every
day
in
the
year
.
But
this
hath
been
observed
by
all
,
that
not
only
men
of
courage
,
but
timorous
women
,
and
not
only
the
Learned
,
but
illiterate
;
not
only
the
Souldier
,
but
others
have
been
animated
and
assisted
by
God
,
that
they
have
rather
parted
with
their
lives
,
than
these
Truths
:
this
was
the
great
Controversie
in
the
Maryan
Persecution
.
And
it
is
impossible
that
this
Doctrine
should
ever
have
passed
through
so
much
fire
and
blood
in
so
many
Ages
,
if
an
extraordinary
Spirit
had
not
supported
them
,
and
enabled
them
to
bear
their
testimony
.
These
Arguments
shew
that
it
is
a
Doctrine
of
very
great
concernment
to
the
Church
and
People
of
God
.
Partic.
2.
That
the
great
and
principal
acknowledgmeat
that
God
expects
from
all
that
do
partake
of
this
great
and
eminent
priviledge
is
,
that
they
should
do
their
utmost
to
adorn
this
Doctrine
of
God
our
Saviour
.
To
adorn
it
,
what
is
that
?
To
render
it
amiable
,
beautiful
,
and
lovely
:
that
this
Doctrine
may
be
more
taking
with
them
that
are
strangers
to
it
:
as
in
v.
5.
that
the
Word
of
God
be
not
blasphemed
:
and
the
chief
Commendation
we
can
do
to
this
Doctrine
is
practical
Conformity
to
it
,
as
the
Apostle
advises
,
Eph
4.1
.
I
therefore
the
Prisoner
of
the
Lord
beseech
you
that
ye
walk
worthy
of
the
vocation
wherewith
ye
are
called
.
That
you
walk
becoming
the
Gospel
,
Phil.
1.27
.
Only
let
your
conversation
be
as
becometh
the
Gospel
:
that
it
be
meet
,
that
it
be
such
as
may
adorn
it
.
And
how
this
may
be
,
how
we
may
adorn
the
Gospel
,
how
we
may
walk
worthy
of
the
Gospel
the
Apostle
tells
us
,
Phil
1.11
.
being
filled
with
the
fruits
of
Righteousness
.
This
is
to
adorn
the
Gospel
,
1
Pet.
2.9
.
That
they
should
shew
forth
the
the
virtues
and
praises
of
him
who
hath
called
them
,
&c.
as
an
apt
Scholar
,
that
is
much
improved
in
Learning
is
a
praise
to
his
Master
.
St.
Paul
calls
the
Corinthians
his
Commendation
,
so
a
gratious
Christian
is
a
Commendation
to
the
Doctrine
of
Christianity
.
These
Rules
are
sublime
and
high
,
this
is
the
Christians
Motto
,
we
do
not
speak
great
words
but
we
live
great
things
.
This
is
the
charge
that
our
Saviour
gives
toall
his
hearers
,
but
especially
to
those
he
imploys
in
the
capacity
of
the
Apostles
,
Mat.
5
16.
Let
your
light
so
shine
before
men
,
that
they
may
see
your
good
works
,
and
glorifie
your
Father
which
is
in
Heaven
.
to
glorifie
this
Doctrine
is
by
giving
occasion
to
to
others
to
glorifie
it
,
to
have
it
in
high
esteem
;
our
Saviour
there
doth
not
perswade
men
to
seek
vain
glory
,
to
seek
applause
and
esteem
with
men
,
to
gain
reputation
among
others
,
but
that
they
may
glorifie
God
,
Let
your
light
so
shine
before
men
,
&c.
This
light
may
be
understood
of
the
light
of
the
Doctrine
of
God
,
but
it
must
also
be
understood
of
the
light
of
their
Conversations
.
Now
to
shew
wherein
all
Christians
are
in
a
capacity
of
adorning
this
Doctrine
of
God
our
Saviour
.
In
general
.
By
walking
exactly
according
to
the
Rules
of
this
Doctrine
,
as
the
councel
of
the
Apostle
is
,
Eph.
5.15
.
See
then
ye
walk
circumspectly
,
not
as
fools
,
but
as
wise
.
To
walk
cicumspectly
is
to
walk
exactly
,
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Greek
signifies
.
Walk
exactly
and
this
is
your
wisdom
,
and
not
to
walk
exactly
is
the
greatest
folly
:
not
as
fools
,
but
as
wish
.
And
oh
what
a
lovely
thing
would
Christianity
appear
to
be
in
the
eyes
of
them
that
are
strangers
to
it
,
was
there
but
that
exactness
in
our
lives
that
this
Doctrine
by
its
several
Rules
teacheth
.
I
shall
speak
to
three
things
in
opening
this
,
-
1.
As
to
our
Carriage
to
towards
God
-
2.
Towards
others
,
To
our
Enemies
.
-
2.
Towards
others
,
To
our
Friends
.
-
3.
Towards
our selves
.
1.
In
respect
of
our
Carriage
towards
God
in
following
God
fully
.
This
Doctrine
teacheth
us
to
serve
God
with
all
out
might
and
strength
:
this
is
exemplified
by
several
paterns
in
Scripture
.
My
soul
followeth
hard
after
thee
,
thou
art
my
right
hand
.
And
of
Caleb
it
's
said
,
Numb
.
14.
He
followed
God
fully
.
We
must
not
only
serve
God
in
some
duties
,
which
have
nothing
of
reproach
in
them
to
our
names
,
and
nothing
of
prejudice
to
our
concerns
,
but
even
in
those
duties
by
the
observance
of
which
we
run
the
greatest
hazard
,
as
to
all
that
is
dear
to
us
in
this
world
:
and
to
mind
these
heartily
,
and
in
good
earnest
,
and
because
God
Commands
them
,
and
because
they
are
his
Institutions
.
2.
In
shunning
whatsoever
might
offend
God
;
Psal.
119.
I
hat
every
false
way
.
You
that
love
the
Lord
,
hate
evil
.
Psal.
79.10
.
If
there
be
any
thing
of
love
in
the
Soul
to
God
,
there
cannot
but
be
hatred
of
what
ever
is
contrary
to
him
:
your
hatred
is
never
right
unless
it
be
grounded
upon
principles
of
love
to
God
,
You
therefore
hate
evil
because
ye
love
God
:
How
can
I
do
this
wickedness
ond●●n
against
God
,
said
Joseph
.
Joseph
might
have
prevented
many
dangers
,
which
,
because
of
his
●o●
complyance
with
his
Mistresses
temptation
,
he
involved
himself
in
;
but
this
Doctrine
taught
him
not
to
allow
himself
in
any
thing
that
was
offensive
to
God
.
And
so
should
we
stand
upon
our
watch
and
guard
as
those
that
are
sensible
of
the
corruptions
of
nature
,
and
the
activeness
of
Sathan
to
make
use
of
those
Corruptions
to
deceive
us
,
and
to
draw
us
rrom
God
:
and
this
Rule
hath
been
practised
by
the
people
of
God
all
along
.
Job
made
a
Covenant
with
his
eyes
,
David
kept
his
mouth
as
with
a
bridle
;
both
of
them
by
these
Metaphorical
expressions
do
signifie
their
watchfulness
,
and
care
to
keep
themselves
from
being
led
a
side
into
sin
,
or
any
thing
that
might
be
offensive
to
God
.
This
is
to
adorn
the
Gospel
when
we
thus
carry
it
towards
God
.
3.
Not
only
to
serve
God
,
but
to
delight
in
his
Service
,
and
to
take
complacencie
in
every
duty
we
perform
,
Delight
thy self
also
in
the
Lord
,
and
he
will
give
thee
the
desire
of
thine
heart
.
It
is
a
dreadful
Judgment
that
God
threatned
to
execute
upon
his
people
Israel
because
they
would
not
serve
him
with
chearfulness
in
the
abundance
of
all
things
,
therefore
they
should
serve
their
Exemies
in
hunger
,
and
cold
,
and
nakedness
,
in
the
want
of
all
things
.
They
changed
their
Master
,
and
it
was
a
sad
change
too
.
It
was
the
Commendation
of
the
Apostles
(
in
those
times
of
persecution
)
when
they
could
not
profess
this
Gospel
,
but
it
would
cost
them
dear
,
yet
,
(
whatever
their
food
was
it
had
good
sawce
)
they
eat
their
meat
with
gladness
and
singleness
of
heart
,
rejoycing
in
the
Holy
Ghost
.
This
duty
hath
been
practised
by
all
they
have
been
sincere
.
St.
Paul
when
he
was
canvasing
the
case
with
his
own
soul
,
and
disputing
with
himself
whether
all
was
well
with
him
or
not
,
Rom.
7.
in
this
took
comfort
,
as
to
my
inward
man
,
I
delight
in
the
Law
of
God
.
I
do
not
only
do
it
,
but
I
delight
to
do
it
.
To
do
what
God
commands
,
and
to
do
it
as
our
burthen
,
is
unsuitable
to
this
Doctrine
,
Rom.
7.21
,
22.
I
find
then
a
Law
,
that
when
I
would
do
good
,
evil
is
present
with
me
.
It
is
natural
for
men
to
delight
in
nothig
but
sin
,
and
to
take
pleasure
in
unrighteousness
:
They
are
lovers
of
pleasure
(
saith
the
Apostle
)
more
than
lovers
of
God
:
and
he
tells
us
,
Rom.
1.
last
of
some
kind
of
Monsters
among
men
,
who
knowing
the
Judgment
of
God
,
that
they
which
commit
such
things
are
worthy
of
death
,
not
only
do
the
same
,
but
have
pleasure
in
them
that
do
them
.
this
is
given
as
the
true
account
of
Gods
severity
against
them
:
every
part
of
our
duty
is
our
priviledge
,
God
hath
required
nothing
from
us
as
our
duty
,
but
it
is
as
much
to
our
present
comfort
,
as
our
future
happiness
;
it
is
only
carnal
reason
that
makes
objections
against
the
Commands
of
God
;
it
is
the
Language
of
corrupt
nature
,
When
will
the
Sabbath
be
over
?
Amos
8
5.
but
the
language
of
a
gratious
heart
is
,
When
will
there
be
a
return
of
Sabbath
opportunities
,
and
of
means
for
us
to
enjoy
Communion
with
God
?
Natural
men
cannot
be
so
sick
of
spiritual
imployments
,
as
gratious
souls
are
sick
of
worldly
diversions
,
Rom.
8.15
.
He
hath
nto
given
us
the
spirit
of
bondage
again
to
fear
,
but
the
spirit
of
adoption
whereby
we
cry
abba
Father
.
When
we
are
able
to
look
up
to
God
as
a
Father
,
we
cannot
long
endure
his
absence
.
Absolom
was
sorely
afflicted
for
his
two
years
absence
from
David
at
Jerusalem
,
and
that
he
might
.
see
his
Father
.
But
what
ever
langauge
corrupt
niture
may
speak
,
the
great
design
of
this
Doctrine
of
God
our
Saviour
(
wherever
it
works
effectually
)
where
ever
it
comes
in
power
)
is
to
refine
our
affections
and
to
purge
out
this
dross
,
and
toturn
the
whole
bent
of
our
hearts
towards
God
,
Psal.
63.1
.
My
Soul
longeth
for
thee
:
and
what
we
long
for
(
while
that
is
absent
)
makes
us
take
no
pleasure
in
what
we
enjoy
;
A
day
in
in
thy
presence
is
better
than
a
thousand
else where
.
Psal.
84.10
.
I
had
rather
(
said
David
)
be
a
door-kecper
in
the
House
of
God
,
than
dwell
in
the
Tents
of
wickedness
,
in
the
meanest
rank
of
Ser.
vants
.
And
said
the
Prodigal
,
though
I
be
but
as
a
hired
Servant
,
yet
if
am
but
one
of
thy
Family
I
am
well
enough
,
it
is
more
than
I
deserve
.
It
is
good
for
me
to
draw
nigh
to
God
:
he
speaks
of
it
as
on
experienced
truth
,
and
that
he
sought
for
,
and
took
pleasure
in
;
One
thing
have
I
desired
of
the
Lord
,
and
that
will
I
seek
after
,
&c.
Psal.
27.4
.
Now
not
only
to
engage
in
the
duties
of
of
Religion
,
but
to
account
them
our
delight
,
our
chiefest
refreshment
,
and
to
be
of
nothing
so
impatient
as
the
want
of
those
Opportunities
,
is
that
which
this
Doctrine
of
God
our
Saviour
teacheth
us
,
viz.
to
delight
our selves
in
God
.
4.
To
devolve
all
our
care
upon
God
;
Casting
all
your
cares
upon
him
,
for
he
careth
for
you
.
Though
yo
many
meet
with
losses
and
troubles
that
may
come
upon
you
as
thick
as
Jobs
troubles
came
upon
him
,
even
as
the
Waves
of
the
Sea
,
one
upon
the
neck
of
the
other
,
yet
to
be
quiet
and
calm
.
5.
This
Doctrine
teacheth
us
to
devote
our
whole
selves
to
him
without
any
reservation
,
and
this
commanded
,
and
practised
:
Thou
shalt
love
the
Lord
thy
God
with
all
thy
might
,
with
all
thy
strength
,
and
with
all
thy
Soul
.
And
we
find
this
in
the
practice
of
Gods
people
,
as
to
their
endeavours
:
Praise
the
Lord
O
my
Soul
,
and
all
that
is
within
me
,
Praise
his
holy
Name
,
Psal.
103.1
.
With
my
whole
heart
have
I
sought
thee
,
Psal.
119.10
.
This
Doctrine
directs
all
to
give
up
their
whole
selves
to
God
,
and
thus
,
Psal.
73.25
.
Whom
have
I
in
heaven
but
thee
?
&c.
all
was
nothing
in
comparison
of
God
.
6.
To
be
satisfied
with
,
and
thankful
for
sincere
Consciences
,
though
we
be
guilty
of
many
failings
,
and
whatever
we
meet
with
in
Gods
service
:
though
we
have
never
so
great
oppositions
,
yet
if
we
can
but
approve
our
hearts
to
he
sincere
to
God
;
this
was
the
comfort
of
all
the
holy
men
of
God
.
Though
David
designed
this
,
and
desired
to
be
instrumental
in
building
the
Lord
a
house
,
though
he
had
not
that
honor
allowed
him
,
yet
he
rejoyced
in
this
,
that
God
had
put
it
into
his
heart
,
1
Chron.
29.10
,
11.
Then
the
people
rejoyced
for
that
they
offered
willingly
.
David
the
King
rejoyced
with
great
joy
,
wherefore
David
blessed
the
Lord
before
all
the
Congregation
:
he
accounted
it
an
honor
to
be
imployed
in
the
work
;
but
that
he
made
it
sincerely
his
aim
was
his
comfort
.
So
Saint
Paul
.
though
he
found
many
infirmities
in
himself
,
yet
because
he
was
sincere
,
God
did
afford
him
eminent
assistance
,
I
will
glory
in
my
infirmities
,
2
Cor.
12.9
.
because
when
I
am
weak
in
my self
,
then
am
I
strong
in
Christ
Jesus
.
So
he
speaks
of
it
as
the
common
support
of
all
believers
,
viz.
their
sincerity
:
2
Cor
,
1.12
.
This
is
our
rejoycing
,
the
testimony
of
Consciences
,
that
in
simplicity
and
Godly
sincerity
we
have
had
our
conversations
in
the
world
;
though
we
have
not
been
without
our
failings
nor
oppositions
,
yet
this
is
that
which
comforts
us
against
both
,
that
God
hath
honoured
us
to
be
sincere
;
though
we
have
met
with
many
troubles
,
yet
we
have
our
rejoycings
in
the
midst
of
our
sorrows
,
and
this
is
our
comfort
.
7.
To
moderate
our
affections
to
all
things
here
below
,
so
far
as
they
are
diversions
from
our
converse
with
God
.
This
Doctrine
teacheth
us
the
greatest
magnanimity
,
the
highest
courag
,
the
truest
generosity
,
and
nobleness
of
spirit
that
can
possibly
be
found
;
that
is
a
true
great
spirit
which
can
contemn
all
the
great
things
of
this
world
.
You
read
Moses
,
though
he
had
the
opportunity
of
being
Pharaohs
Successor
in
Egypt
,
yet
he
refused
to
be
called
the
Son
of
Pharaohs
daughter
,
Heb.
11.
chusing
rather
to
suffer
affliction
with
the
people
of
God
,
&c.
esteeming
the
reproach
of
Christ
greater
riches
than
the
treasures
of
Egypt
.
This
Doctrine
acquaints
us
with
such
comforts
,
with
such
priviledges
,
with
such
refreshments
as
render
all
the
most
tempting
objects
in
the
world
inconsiderable
.
8.
To
carry
it
towards
God
with
quietness
and
submission
to
his
Providences
.
God
loves
a
chearful
giver
,
and
doer
,
and
sufferer
,
Rom.
5.3
.
and
not
only
so
,
but
we
glory
in
tribulation
also
:
this
is
a
high
pitch
:
they
suffered
joyfully
the
●p●yling
of
their
goods
,
Heb.
10.34
.
This
is
a
point
,
to
lose
all
,
and
yet
to
be
chearful
,
and
yet
to
rejoyce
:
Now
what
ever
troubles
we
may
meet
with
,
this
Doctrine
pacifies
and
quiets
us
,
and
makes
us
chearful
in
the
midst
of
those
troubles
;
it
tells
us
that
no
troubles
befall
us
but
what
come
from
God
.
Afflictions
arise
not
out
of
the
ground
,
nor
troubles
out
of
the
dust
,
but
God
lifts
up
and
casts
down
.
It
teacheth
us
that
God
is
wise
,
and
knows
what
is
best
for
us
,
and
that
it
is
much
better
for
us
to
be
in
his
carving
than
our
own
;
and
that
that
cannot
be
amiss
that
is
of
Gods
doing
,
who
is
both
wise
,
and
able
,
and
faithful
,
and
in
all
these
Infinite
.
I
remember
a
passage
of
one
,
who
when
he
was
threatned
to
be
persecuted
,
imprisoned
,
tormented
,
replied
,
O
blessed
be
God
you
have
not
the
power
of
Heaven
nor
Hell
,
you
cannot
promise
to
bring
me
into
the
one
,
or
to
throw
me
into
the
other
,
these
are
beyond
your
power
;
but
God
deserves
to
be
trusted
in
,
and
relied
upon
.
3.
To
approve
our selves
to
God
in
sparing
no
costs
nor
pains
in
his
service
.
David
did
disdain
to
serve
God
with
that
which
cost
him
nothing
;
so
should
we
though
the
service
of
God
be
costly
to
us
upon
other
accounts
,
to
pray
,
and
to
hear
,
and
to
meditate
,
though
it
should
cost
us
the
sweat
of
our
Souls
,
though
it
should
cost
us
pains
and
labour
,
so
we
do
but
discharge
these
duties
aright
,
yet
we
should
think
all
well
imployed
,
Mal.
1
8.14
.
Cursed
be
the
deceiver
,
who
having
a
malé
in
his
flock
offers
.
to
God
a
female
,
or
a
corrupt
thing
:
do
you
present
that
to
God
that
you
dare
not
present
to
you
earthly
Magistrate
,
cursed
be
that
deceiver
.
I
am
a
great
God
(
saith
the
Lord
)
of
Hosts
,
and
my
Name
is
dreadful
among
the
Heathen
,
and
I
will
make
it
dreadful
among
you
,
if
you
carry
it
thus
towards
me
.
1.
P.
To
injoyn
a
confinement
of
our
zeal
,
activity
and
earnestness
unto
the
service
of
God
;
it
is
good
to
be
zealous
,
but
in
what
?
in
this
,
in
the
service
of
God
,
and
the
concerns
of
his
Name
;
it
is
good
to
be
zealous
in
a
good
matter
;
zeal
is
an
excellent
affection
,
it
is
the
heighth
of
our
affection
,
but
it
must
be
well
fixt
,
otherwise
it
is
dangerous
:
you
find
how
resolute
the
people
of
God
have
been
of
old
and
how
zealous
in
the
service
of
God
,
Josh.
24.15
.
But
as
for
me
and
my
house
we
will
serve
the
Lord
:
Do
you
take
your
course
,
choose
whom
you
will
serve
,
whether
the
Idols
of
the
Nations
wherein
you
live
,
or
whether
you
will
serve
the
true
God
,
but
as
for
me
and
my
house
we
will
serve
the
Lord
.
Joshua
speaks
first
for
himself
,
and
then
for
his
family
;
he
uses
this
kinde
of
provocation
as
a
prudential
and
pressing
Argument
,
that
would
prevail
with
the
people
to
renounce
all
their
Idols
,
and
to
submit
themselves
cordially
and
heartily
to
the
service
of
God
:
there
is
a
moderation
indeed
that
is
allowable
,
yea
,
necessary
,
which
is
a
duty
;
but
moderation
in
the
things
of
God
,
and
an
indifferencie
therein
,
is
a
detestable
luke-warmness
;
because
thou
art
neither
hot
nor
cold
,
I
will
spew
thee
out
of
my
mouth
:
the
service
of
God
we
are
commanded
to
perform
with
our
might
and
strength
to
the
utmost
.
Not
slothful
in
business
,
but
fervent
in
Spirit
serving
the
Lord
.
Lastly
,
This
Doctrine
teacheth
us
in
all
these
respects
together
to
honour
God
,
and
thereby
to
adorn
his
Gospel
,
in
following
its
Rules
fully
and
universally
in
keeping
close
to
his
institutions
in
all
our
courses
.
The
Religion
this
Doctrine
teacheth
admits
of
no
mixtures
:
It
is
pure
Religion
and
undefiled
,
Jam.
1.27
.
we
must
not
vary
from
his
institutions
in
any
thing
we
perform
to
him
in
the
duties
of
his
worship
.
1.
In
respect
of
the
Object
;
we
must
not
joyn
any
thing
with
God
as
the
Object
of
morship
;
this
hath
been
the
miscarriage
of
the
greatest
part
of
the
world
in
former
Ages
;
we
must
not
joyn
Idols
with
God
;
this
was
the
sin
of
the
Jews
,
1
Kings
18.21
.
Elijah
adjured
the
people
,
saying
,
if
God
be
God
,
serve
him
;
if
Baal
be
God
serve
him
:
why
halt
you
between
God
and
Baal
:
If
these
be
the
Institutions
of
God
follow
them
,
if
not
follow
others
that
are
so
.
Again
,
we
must
not
joyn
Saints
nor
Angels
with
God
in
his
worship
:
this
is
the
great
miscarriage
of
the
Papists
;
it
was
foretold
by
the
Apostle
,
Col.
18.
we
must
not
joyn
any
thing
with
God
as
the
Object
of
our
love
,
Matth.
6.24
.
No
man
can
serve
two
Masters
(
be
sure
not
two
Masters
whose
Commands
are
so
contrary
each
to
other
)
for
he
will
love
the
one
and
hate
the
other
.
Again
,
we
must
not
joyn
our
lusts
with
God
,
that
is
the
worst
of
all
,
Matth.
16.24
.
Then
said
Jesus
,
if
any
man
will
come
after
me
,
let
him
deny
himself
.
Matth.
29.30
.
If
thy
right
eye
offend
thee
,
pluck
it
out
and
cact
or
from
thee
;
and
if
thy
right
hand
offend
thee
,
cut
it
off
and
cast
it
from
thee
.
Nothing
less
than
the
intireness
of
our
whole
man
is
due
to
God
.
So
in
the
Rules
of
Gods
worship
there
must
be
no
mixture
.
We
must
not
joyn
humane
Traditions
with
Divine
Institutions
:
this
was
the
great
miscarriage
of
the
Scribes
and
Pharisees
in
their
Doctrines
,
and
of
other
Jews
who
followed
that
Doctrine
.
In
vain
do
they
worship
me
,
teaching
for
Doctrine
the
Traditions
of
men
,
Matth.
15.19
.
Again
,
we
must
not
mingle
our
own
fancies
with
Gods
Institutions
:
this
was
the
sin
of
Nadah
and
Abihu
,
Lev.
10.1
,
2.
they
offered
strange
fire
:
it
was
fire
which
was
neither
commanded
nor
forbidden
,
but
because
it
was
not
commanded
,
therefore
they
drew
the
severity
of
God
upon
them
,
fire
came
down
from
Heaven
and
destroyed
them
If
you
have
not
a
Command
from
God
for
what
you
do
in
his
worship
,
you
can
expect
then
no
other
answer
from
God
:
but
that
Isa.
1.11
,
12.
Who
hath
required
these
things
at
your
hands
.
Though
you
take
never
so
much
pains
in
serving
God
,
if
it
be
not
the
way
of
Gods
appointment
you
can
expect
no
acceptance
of
it
.
Again
,
We
must
not
joyn
the
modes
and
customes
of
the
times
and
places
in
which
we
live
,
with
the
Ordinances
and
Appointments
of
God
,
Lev.
18.3
,
5.
this
charge
is
given
by
God
as
his
express
Command
,
ver.
3.
After
the
doings
of
the
Land
of
Egypt
wherein
ye
dwelt
,
ye
shall
not
do
.
ver.
5.
But
ye
shall
keep
my
statutes
,
and
my
Judgments
,
which
if
a
man
do
he
shall
live
in
them
:
I
am
the
Lord
.
God
looks
upon
it
as
a
disowning
of
his
Sovereignty
,
and
a
refusing
to
be
subject
to
him
.
I
am
the
Lord
,
none
but
me
;
not
customes
,
not
fancies
,
not
inventions
,
but
if
you
have
any
sense
of
Religion
upon
your
hearts
keep
close
to
my
Institutions
.
2.
There
must
be
no
mixture
in
respect
of
our
aims
:
the
sum
of
all
Religion
is
to
glorifie
God
;
to
glorifie
God
must
be
our
design
:
now
we
must
not
mingle
in
our
aims
other
things
with
the
Glory
of
God
,
not
the
applause
of
men
;
you
may
find
many
that
pretend
highly
to
the
Glory
of
God
,
but
all
the
service
that
they
perform
to
God
is
,
that
they
may
be
seen
of
men
;
this
was
the
great
sin
of
the
Scribes
and
Pharisees
,
Matth.
6.15
,
16.
Take
heed
that
you
do
not
your
alms
before
men
to
be
seen
of
them
:
all
these
they
did
,
but
it
was
for
applause
in
the
world
;
they
loved
to
greet
in
the
Market-places
,
and
to
wear
Phylacteries
broad
,
wherein
the
Law
of
God
was
written
:
these
were
specious
pretences
,
but
there
was
a
fly
in
the
box
of
Oyntment
.
Again
,
We
must
not
mingle
our
present
safety
with
Gods
Glory
.
Many
will
engage
in
the
service
of
God
so
far
as
King
Henry
the
IV.
who
said
,
he
was
willing
to
venture
so
far
to
Sea
and
no
farther
than
he
could
return
safe
to
land
again
:
many
will
venture
for
God
,
but
no
farther
than
they
can
secure
the
main
.
Now
this
Doctrine
teacheth
us
,
that
the
only
way
to
save
our
lives
is
to
lose
them
;
he
that
walks
uprightly
walks
safely
:
it
propounds
higher
walk●
of
safety
than
the
world
can
.
Can
any
provide
so
well
for
our
safety
as
God
will
?
and
God
hath
undertaken
to
keep
them
safe
that
do
their
duty
.
You
have
nothing
else
to
look
after
.
If
our
hearts
could
follow
God
thus
,
with
this
stedfast
constancy
,
and
resolution
,
how
much
should
we
adorn
this
Doctrine
of
God
our
Saviour
?
This
is
the
first
branch
how
it
is
our
duty
,
and
how
it
is
the
great
expectation
of
God
from
all
those
that
enjoy
the
Gospel
,
to
adorn
it
in
our
carriage
towards
God
.
The
second
head
how
we
should
adorn
this
Doctrine
of
God
our
Saviour
,
is
,
by
conformity
to
the
Rules
of
this
Doctrine
in
our
carriage
towards
others
.
This
Doctrine
is
a
compleat
Rule
,
able
to
make
a
man
of
God
perfect
throughly
furnished
to
every
good
work
.
We
want
no
additional
Rules
,
no
other
Doctrines
,
but
only
such
as
are
by
way
of
explication
of
this
.
Therefore
in
our
carriage
towards
men
here
I
shall
treat
more
particularly
.
First
,
In
our
carriage
to
all
men
in
geral
.
Secondly
,
In
our
carriage
to
Enemies
,
and
to
Friends
.
1.
In
our
carriage
to
all
men
in
general
:
to
carry
it
with
meekness
,
and
gentleness
,
to
give
no
offence
either
to
the
Jew
,
or
Gentile
,
or
to
the
Church
of
God
,
1
Pet.
3.4
.
A
meek
and
quiet
spirit
,
which
is
in
the
sight
of
God
of
grace
price
:
in
v.
3.
Whose
adorning
let
it
not
be
the
outward
adorning
of
plaiting
the
hair
,
and
of
wearing
of
Gold
,
or
of
putting
on
of
Apparel
,
but
let
it
be
the
hidden
man
of
the
heart
:
in
that
which
is
not
corruptible
,
even
the
ornament
of
a
meek
and
quiet
spirit
,
which
is
in
the
sight
of
God
of
great
price
.
This
is
the
ornament
which
St.
Peter
commends
to
Women
:
Women
indeed
may
have
many
provocations
to
anger
,
but
this
is
the
Apparel
they
should
put
on
,
a
meek
and
quiet
Spirit
.
There
is
no
such
Tyranny
in
the
world
,
as
in
private
Families
,
as
in
the
husbands
carriage
towards
their
wives
,
(
though
this
may
be
the
occasion
of
the
provocation
,
the
women
being
of
unquiet
Spirits
,
)
but
this
is
good
in
the
sight
of
God
,
to
be
of
meek
and
quiet
spirits
:
and
so
we
ought
to
carry
it
in
reference
to
all
men
.
But
more
particularly
,
We
adorn
the
Doctrine
of
God
our
Saviour
when
we
live
in
an
exactness
to
those
Rules
that
concern
our
carriage
towards
men
,
which
I
shall
reduce
to
these
five
or
six
.
1.
This
Doctrine
of
God
our
Saviour
though
it
teacheth
us
to
bear
the
greatest
of
wrongs
,
yet
it
doth
not
allow
us
to
do
the
least
wrong
,
2
Phil.
15.16
.
That
ye
may
be
the
children
of
God
without
rebuke
.
But
how
shall
we
approve
our selves
so
?
that
you
may
be
blameless
and
harmless
.
Luke
3.10
.
We
read
of
those
hearers
that
came
to
John
the
Baptist
to
enquire
what
they
should
do
,
when
they
were
wrought
upon
by
his
Ministry
,
and
startled
,
and
awakened
,
and
brought
to
see
their
need
of
Christ
;
who
received
this
answer
,
vers.
11
,
And
he
answered
and
said
unto
them
,
He
that
hath
two
Coats
,
let
him
impart
to
him
that
hath
〈◊〉
;
and
he
that
hath
Meat
let
him
do
likewise
.
ver.
13.
To
the
Publicans
,
Exact
no
more
that
what
is
appointed
you
.
vers.
14.
And
to
the
Souldiers
,
Do
violence
to
no
man
,
neither
accuse
any
falsely
,
and
be
content
with
your
wages
.
This
Rule
extends
to
all
the
several
kinds
of
doing
wrong
;
there
are
these
three
several
ways
by
which
we
are
lyable
to
injure
others
.
In
their
Names
,
by
Defamation
.
In
their
Estates
,
by
Fraude
.
In
their
Persons
,
by
acts
of
Violence
.
All
these
the
Doctrine
of
the
Gospel
forbith
under
the
highest
Penalties
imaginable
.
In
their
Names
;
And
that
we
are
subject
to
,
either
by
spreading
of
evil
reports
,
or
entertaining
evil
reports
slightly
.
This
we
should
be
careful
of
,
to
be
tender
of
the
good
names
of
others
,
the
great
Rule
the
light
of
Nature
teacheth
,
To
do
to
others
as
we
would
be
willing
they
should
do
to
us
.
You
would
not
be
willing
to
have
your
Names
blasted
,
your
Reputation
defamed
by
others
;
then
have
the
same
care
of
them
:
but
the
Gospel
advanceth
its
principles
much
higher
.
Again
,
We
may
not
injure
others
in
their
Estates
,
by
defrauding
them
;
Let
no
man
go
beyond
,
or
defraud
his
Brother
in
any
matter
,
for
the
Lord
is
the
avenger
of
such
.
In
our
worldly
commerce
and
earthly
dealings
with
men
this
is
a
frequent
Corruption
,
and
it
is
to
be
wished
that
men
would
more
diligently
hearken
to
those
Rules
that
this
Doctrine
prescribes
.
And
for
the
Persons
of
men
,
this
Doctrine
i●
a
strong
check
and
restraint
to
all
Enormities
of
that
kind
:
yea
,
it
reacheth
so
far
as
our
very
thoughts
,
as
our
Saviour
explains
it
,
Matth.
5.22
.
That
Law
that
forbids
murder
,
forbids
malice
,
and
we
are
guilty
of
murder
in
a
malitious
thought
;
and
how
many
sad
denunciations
of
wrath
are
there
against
the
person
of
him
that
is
angry
with
his
brother
without
a
cause
:
and
so
for
uncleanness
in
ver.
27.
it
forbids
not
only
the
outward
act
,
but
the
inward
thought
:
in
all
those
respects
this
Doctrine
is
a
bar
to
injuries
;
we
must
neither
wrong
others
in
their
names
,
in
their
estates
,
in
their
person
,
nor
in
their
Souls
.
2.
This
Doctrine
doth
not
only
restrain
us
from
doing
wrong
to
others
,
but
it
injoyns
us
to
do
all
the
good
we
are
capable
of
doing
to
others
,
and
that
in
these
two
respects
.
1.
In
all
expressions
of
kindness
to
their
outward
man
.
2.
In
all
expressions
of
kindness
to
their
inward
man
.
1.
In
all
expressions
of
kindness
to
their
outward
man
;
there
is
something
due
of
mercy
to
bruit
beasts
:
If
thy
enemies
Oxe
or
Ass
go
astray
,
thou
shalt
surely
bring
it
him
back
again
,
Exod.
23.4
.
much
more
to
the
person
of
thy
Neighbour
.
This
Doctrine
doth
teach
us
to
be
the
best
natured
persons
in
all
the
world
,
not
only
not
to
dare
to
injure
any
in
any
of
their
concerns
,
but
to
do
all
the
good
we
can
for
,
and
to
them
;
and
it
is
a
reproach
to
this
Doctrine
,
when
those
that
profess
it
,
do
walk
so
unsutably
to
it
.
Again
,
it
teacheth
us
to
ke●●
off
all
wrongs
from
others
.
Luke
16.37
.
Jesus
answered
and
said
,
Go
,
and
do
thou
likewise
.
This
is
the
common
nature
,
to
minister
to
the
necessities
of
all
that
are
reduced
to
extremities
.
2.
As
in
respect
of
the
outward
man
,
so
especially
in
respect
of
the
inward
man
,
this
Doctrine
teacheth
us
to
be
kind
to
Souls
:
it
was
a
high
price
that
Christ
set
upon
Souls
;
for
,
for
their
sakes
he
left
Heaven
and
died
upon
the
Cross
;
he
did
not
come
upon
the
earth
to
make
his
people
rich
,
or
great
,
to
give
them
abundance
of
wordly
comforts
;
it
was
not
bodily
but
Soul
mercies
he
came
to
bestow
upon
them
:
this
is
a
common
debt
that
we
owe
to
all
men
as
men
,
Rom.
1.14
.
I
am
a
debtor
both
to
the
Je●●
and
to
the
Gentile
:
to
both
,
to
do
them
all
the
good
I
can
,
but
what
good
was
this
?
not
to
teach
them
how
to
thrive
in
the
world
,
to
get
estates
but
how
to
be
happy
for
ever
.
There
are
these
two
debts
upon
all
Professors
of
Christianity
to
the
Souls
of
others
.
1.
There
is
a
debt
of
instruction
of
such
as
are
ignorant
:
Certainly
,
if
God
takes
so
much
care
,
as
to
require
us
to
shew
mercy
to
the
wandring
Oxe
,
or
Ass
of
our
Neighbour
:
much
more
to
the
wandring
soul
of
our
neighbor
:
doth
God
take
care
of
Oxen
?
we
may
apply
it
to
this
case
,
no
it
is
written
for
man
,
it
is
spoken
for
man
,
1
Cor.
9.
When
St.
Peter
was
so
much
shaken
by
the
prevalencie
of
his
temptation
,
that
he
had
lost
all
the
sense
of
the
truth
of
Grace
in
his
heart
(
saith
our
Saviour
to
him
)
when
then
art
converted
strengthen
thy
Brethren
.
It
seemed
to
be
a
new
conversion
of
him
,
he
had
lost
so
much
the
sense
of
his
first
Conversion
:
shew
thy
thankfulness
to
God
(
as
if
he
had
said
)
by
shewing
mercy
to
others
Souls
,
because
God
hath
shewed
mercy
to
thy
Soul
.
2.
A
debt
of
reproof
of
those
that
are
extravagant
.
Thou
shalt
not
suffer
sin
to
rest
on
thy
Brother
,
but
thou
shalt
in
any
wise
reprove
him
:
it
is
spoken
of
those
that
partake
of
the
same
nature
with
our selves
.
Thou
shalt
not
hate
thy
Brother
.
mercy
in
this
kind
to
him
is
cruelty
,
and
flattery
is
the
most
remote
from
love
.
James
5.20
.
Let
him
know
that
he
which
converteth
a
sinner
from
the
evil
of
his
ways
,
shall
save
a
Soul
from
death
.
O
do
but
think
what
blessings
you
might
be
,
if
you
would
but
conform
to
this
Rule
:
you
may
save
many
a
Soul
from
death
by
seasonable
and
wise
reproof
:
the
meanest
and
most
private
Christian
owes
this
duty
to
all
the
world
.
That
is
the
second
:
this
Doctrine
teacheth
us
to
bear
wrongs
,
but
to
do
none
,
and
to
do
all
the
good
we
can
,
both
to
the
Souls
and
Bodies
of
others
.
3.
If
through
weakness
or
wickedness
we
have
done
wrong
to
others
,
this
Doctrine
enjoyns
us
to
make
full
reparation
with
an
overplus
for
what
wrong
we
have
done
.
In
the
Levitical
Law
provision
was
made
against
doing
wrong
to
others
,
by
restitution
:
which
we
find
repeated
at
large
Exod.
22.
and
Levit.
6.
nor
was
this
only
a
Levitical
Doctrine
,
but
Evangelical
,
Zacheus
crying
out
,
Lord
,
if
I
have
wronged
any
man
,
I
will
restore
four-fold
:
there
is
this
difference
between
the
breach
of
the
Commands
of
the
first
Ta●e
,
and
of
the
Second
Table
.
The
breach
of
the
Commands
of
the
first
Table
admits
of
no
restitution
,
but
what
hath
been
made
by
Christ
;
it
is
impossible
that
we
should
compensate
for
those
wrongs
that
we
have
done
to
Divine
Justice
:
But
for
the
breach
of
the
commands
of
the
Second
Table
,
besides
Repentance
,
there
must
be
restitution
,
because
then
is
a
double
wrong
done
;
a
wrong
against
God
in
transgressing
his
Commands
,
who
commands
us
to
carry
it
righteously
,
and
with
all
integrity
with
those
with
whom
we
have
to
do
:
now
as
his
Commands
are
transgressed
,
so
our
Neighbours
are
injured
;
here
is
a
double
wrong
(
not
but
that
the
Commands
of
the
first
Table
should
have
a
precedencie
)
and
though
Repentance
may
prevail
for
a
pardon
so
far
as
the
sin
concerns
God
,
and
is
a
transgression
of
his
Laws
yet
there
must
be
restitution
also
to
testifie
the
reality
of
our
Repentance
.
4.
To
rejoyce
in
the
good
of
others
,
and
that
upon
this
account
,
because
they
are
persons
that
partake
of
humane
nature
:
it
is
very
natural
for
man
to
envy
others
good
,
the
spirit
that
dwells
in
us
lusteth
to
envy
,
Jam.
4.5
.
not
the
good
spirit
of
God
,
but
our
natural
spirits
,
our
corrupt
spirits
:
it
was
the
sin
of
Cain
,
he
envied
the
acceptance
of
Abels
Sacrifice
;
God
had
respect
to
Abel
and
his
Sacrifice
,
but
to
Cain
he
had
not
respect
,
and
this
filled
Cain
with
envy
,
and
that
envy
ended
in
murder
:
Nay
,
this
is
that
distemper
that
is
born
with
us
,
as
St.
Augustine
observes
,
who
seeing
two
little
Infants
at
the
breasts
of
their
Mother
,
the
one
lookt
with
a
pale
face
upon
the
other
,
envying
at
what
the
other
received
;
he
drew
this
Observation
from
hence
,
how
natural
this
sin
of
envy
is
,
and
how
hardly
it
is
cast
off
,
the
best
men
may
be
surprized
with
this
sin
.
Joshua
,
a
man
eminent
for
his
holiness
,
every
thing
in
him
almost
was
commendable
,
yet
we
read
of
him
,
Numb.
11.28
.
One
ran
and
told
Moses
that
Eldad
and
Medad
did
Prophesie
in
the
Camp
;
and
Joshua
the
son
of
Nun
the
servant
of
Moses
,
one
of
his
young
men
,
answered
and
said
,
My
Lord
Moses
forbid
them
;
speaking
of
their
Prophesying
.
Peter
envied
John
the
beloved
Disciple
,
that
singular
favour
he
had
from
Christ
,
John
21.
And
Peter
seeing
him
,
said
to
Jesus
,
Lord
,
what
shall
this
man
do
:
it
is
natural
for
us
when
others
are
on
the
too
of
the
world
and
we
at
the
bottom
to
cast
a
wry
look
upon
them
;
the
spirio
that
dwelleth
in
man
lusteth
to
envy
:
Now
the
best
Antidote
we
have
against
this
ill
frame
and
temper
,
is
the
Doctrine
of
God
our
Saviour
,
it
teacheth
us
to
rejoyce
in
the
good
that
others
enjoy
,
though
we
do
not
enjoy
the
same
our selves
:
if
God
give
others
health
and
we
do
not
enjoy
it
our selves
,
yet
rejoyce
in
their
health
,
blessing
God
for
others
Comforts
though
we
our selves
are
under
streights
;
and
blessing
God
for
others
blessings
though
we
do
not
partake
of
the
same
.
5.
This
Doctrine
teacheth
us
to
carry
it
towards
all
men
humbly
and
tenderly
in
all
their
concerns
;
pride
and
passion
are
the
great
disturbancies
of
all
humane
Societie
.
St.
James
tells
us
,
James
3.13
.
Who
is
a
wise
man
and
endued
with
knowledge
amongst
you
?
let
him
shew
out
of
a
good
conversation
his
works
with
meekness
of
wisdom
;
but
if
you
have
bitter
envying
and
strife
in
your
hearts
glory
not
,
and
lie
not
against
truth
:
this
wisdom
descendeth
not
from
above
,
but
is
earthly
,
sensual
devilish
.
But
the
wisdom
that
is
from
above
,
is
first
pure
,
and
then
peaceable
,
gentle
,
and
easie
to
be
entreated
full
of
mercy
and
good
fruits
;
without
partiality
,
and
without
hypocrisie
.
This
Doctrine
furnisheth
us
with
Arguments
to
be
humble
,
though
our
condition
be
never
so
high
:
and
to
carry
it
humbly
and
gently
,
and
that
with
all
meekness
with
those
with
whom
we
converse
—
To
be
humble
—
1.
Because
we
have
nothing
of
our
own
.
We
have
nothing
that
we
have
not
received
.
Who
made
thee
to
differ
from
another
?
To
differ
as
to
outward
respects
,
in
health
,
in
abundance
,
what
ever
difference
there
is
it
is
of
Gods
making
.
So
as
to
a
difference
in
respect
of
parts
and
gifts
,
and
graces
,
this
is
a
humbling
consideration
,
that
we
have
nothing
but
what
we
have
received
.
2.
We
have
received
nothing
but
upon
the
account
of
free-grace
:
we
have
nothing
but
what
God
gives
,
and
we
deserve
nothing
but
what
his
goodness
inclines
him
to
bestow
:
all
is
the
gift
of
God
,
and
all
that
God
gives
;
he
hath
no
other
motive
to
move
him
to
bestow
,
but
only
his
own
Goodness
,
there
is
no
motive
in
us
at
all
;
we
have
despised
his
mercy
,
and
rejected
his
kindness
,
we
are
unfit
and
unwilling
to
receive
them
,
it
is
only
free
grace
bestows
them
;
we
have
nothing
but
what
God
gives
,
and
we
deserve
nothing
but
what
free
Grace
bestows
.
3
All
those
favours
that
God
vouchsafes
to
us
are
to
humble
us
;
whilst
he
lifts
us
up
above
others
,
it
is
to
lay
us
low
in
our
own
thoughts
in
our
own
esteem
:
the
more
we
have
received
,
the
greater
debtors
we
are
to
Divine
Grace
:
it
teacheth
us
that
all
our
liftings
up
are
of
his
mercy
,
and
to
keep
our
hearts
low
though
we
be
in
a
high
condition
,
in
an
humble
frame
under
our
great
advantages
,
not
despising
our
inferiors
and
not
carrying
it
supercisiously
towards
them
that
are
our
equals
.
In
a
word
,
this
Doctrine
teacheth
us
to
carry
it
so
towards
all
men
,
as
becomes
them
that
are
alike
servants
to
one
and
the
same
Master
.
Observe
,
though
there
are
different
sorts
of
persons
here
upon
earth
,
one
is
superior
,
and
another
is
inferior
and
subordinate
,
yet
God
is
superior
to
all
;
and
therefore
the
Apostle
frequently
propounds
this
as
the
measure
of
our
performing
duties
to
our
inferior
Relations
,
and
to
our
superior
Relations
too
,
to
do
it
as
unto
God
,
Col.
4.4
.
do
it
heartily
,
do
it
as
to
God
;
let
us
carry
it
humbly
to
all
men
;
we
are
all
servants
to
the
same
Master
,
let
us
be
in
what
rank
or
condition
soever
.
It
is
observed
by
a
Learned
Writer
,
that
there
is
nothing
makes
a
difference
as
to
worldly
greatness
,
but
only
man
,
sickness
makes
no
difference
,
the
grave
makes
no
difference
,
the
general
Judgement
makes
no
difference
,
God
makes
no
difference
,
high
and
low
are
all
levelled
in
these
respects
.
6.
In
our
carriage
towards
men
,
this
Doctrine
is
the
greatest
Antidote
against
all
unpeaceable
behaviour
.
Follow
peace
with
all
men
,
and
holiness
,
without
which
no
man
shall
see
the
Lord
:
Peaee
so
far
as
it
is
consistent
with
holiness
.
The
wisdom
that
is
from
above
is
first
pure
,
then
peaceable●
not
but
that
there
may
be
a
necessary
vindication
and
defence
of
mens
rights
and
proprieties
;
the
Scripture
doth
not
condemn
that
,
but
it
must
be
with
a
peaceable
frame
and
disposition
of
spirit
,
and
with
an
unwilling
willingness
,
when
men
are
forced
to
that
way
,
Ephes.
4.1
,
2
,
3.
I
therefore
the
prisoner
of
the
Lord
,
beseech
you
that
ye
walk
worthy
of
the
vocation
wherewith
ye
are
called
,
with
all
lowliness
and
meekness
,
and
with
long-suffering
,
forbearing
one
another
in
love
,
endeavouring
to
keep
the
unity
of
the
Spirit
in
the
bond
of
peace
.
Follow
peace
with
all
men
;
do
all
you
can
to
preserve
peace
.
Eph.
5.2
.
Walk
in
love
,
as
Christ
also
hath
loved
us
,
and
given
himself
for
us
.
Do
but
consider
what
a
lovely
thing
would
this
Doctrine
of
God
our
Saviour
appear
to
be
,
would
Professors
but
live
up
to
these
Rules
,
not
to
dare
to
do
the
least
wrong
to
others
,
but
to
bear
the
greatest
wrongs
from
others
:
to
look
upon
our selves
as
obliged
to
do
all
the
good
we
can
to
others
,
to
the
Souls
,
to
the
bodies
,
to
the
concerns
of
others
,
&c.
what
security
can
men
have
for
all
that
is
in
danger
by
men
,
more
than
they
have
by
these
Principles
?
and
what
greater
assurance
can
they
have
of
all
the
good
men
are
capable
of
doing
them
,
which
these
Principles
oblige
those
that
own
this
Doctrine
to
put
in
practice
?
Certainly
it
is
only
the
want
of
living
up
to
these
Rules
that
brings
this
Doctrine
under
such
contempt
and
reproach
.
Now
as
I
have
spoken
of
our
adorning
this
Doctrine
by
our
carriage
in
reference
to
God
and
to
all
men
in
general
;
so
I
should
now
come
in
the
3.
How
we
must
adorn
this
Doctrine
by
our
carriage
to
our
enemies
.
1.
What
ever
injuries
we
meet
with
from
enemies
,
this
Doctrine
teacheth
us
not
to
be
our
own
avengers
.
How
many
unjust
injuries
did
David
suffer
from
Saul
,
and
how
often
did
God
deliver
Saul
into
his
hands
,
in
so
much
that
his
followers
said
,
the
Lord
hath
delivered
his
life
into
thy
hand
;
Now
he
is
in
thy
power
:
O
says
David
,
1
Sam.
24.12
.
The
Lord
Judge
between
me
and
thee
,
and
the
Lord
avenge
me
of
thee
,
but
my
hand
shall
not
be
upon
thee
.
ver.
11.
Moreover
my
Father
,
see
,
yea
see
,
the
skirt
of
thy
robe
in
my
hand
,
&c.
how
often
had
David
the
like
opportunity
to
destroy
Saul
,
but
no
saith
he
,
God
will
avenge
me
,
he
will
either
fall
in
battle
,
or
however
the
hand
of
God
will
come
upon
him
for
his
unrighteous
dealings
with
me
.
So
it
is
said
of
our
Saviour
,
who
did
no
sin
,
neither
was
guile
found
in
his
mouth
;
who
when
he
was
reviled
,
reviled
not
again
;
who
when
he
suffer'd
he
threatnld
not
,
but
committed
himself
to
him
that
judgeth
righteously
;
he
committed
all
to
God
This
is
that
that
we
are
taught
by
this
Doctrine
to
commit
all
to
God
,
and
not
to
avenge
our selves
.
2.
To
be
so
far
from
being
overcome
with
evil
,
as
to
overcome
evil
with
good
.
To
pray
for
them
that
persecute
us
,
and
despitefully
use
us
:
to
be
instruments
of
all
the
kindness
we
can
to
their
Souls
,
who
are
instruments
of
all
cruelties
to
our
bodies
.
This
was
our
Saviours
temper
,
Luke
23.34
.
Father
so
give
them
,
for
they
know
not
what
they
do
:
he
pitied
them
and
prayed
for
them
,
even
then
when
they
were
acting
all
the
cruelty
they
could
against
him
;
and
he
hath
left
us
an
example
,
that
we
should
follow
his
steps
,
1
Pet
2.21
.
Rom.
12.19
,
20
,
21.
Dearly
beloved
,
avenge
not
you
selves
,
but
rather
give
place
unto
wrath
,
for
it
is
written
,
Vengeance
is
mine
and
I
will
repay
,
saith
the
Lord
;
therefore
if
thine
enemy
hunger
,
feed
him
;
if
he
be
thirsty
,
give
him
drink
,
for
in
so
doing
thou
shalt
heap
coals
of
fire
●●
head
:
be
not
overcome
of
evil
,
but
overcome
evil
with
good
:
This
would
be
a
noble
Principle
in
you
.
3.
Be
ready
to
forgive
them
:
it
is
an
high
expression
of
the
Apostle
,
Eph.
4.32
.
Forgiving
one
another
,
even
as
God
for
Christs
sake
hath
forgiven
you
.
O!
how
much
hath
God
forgiven
you
,
how
many
and
how
great
were
those
scores
that
you
have
run
into
with
Divine
Justice
!
hath
God
forgiven
you
for
Christs
sake
?
think
of
that
expression
when
you
find
any
thing
of
revenge
stirring
in
your
hearts
.
This
is
the
Rule
our
Saviour
prescribes
,
that
when
ever
we
pray
for
pardon
for
our selves
,
we
should
pray
for
it
with
a
willingness
to
pardon
others
:
Forgive
us
our
debts
as
we
forgive
our
debtors
.
They
who
expect
forgiveness
from
God
,
and
are
not
willing
to
forgive
others
,
are
never
like
to
prevail
in
their
requests
:
O
what
high
engagements
does
this
Doctrine
lay
upon
us
,
and
how
lovely
would
this
Doctrine
appear
to
the
world
,
if
these
Rules
were
but
strictly
observed
.
4.
To
love
our
enemies
.
This
is
a
hard
Doctrine
:
Nature
teacheth
us
to
love
our
Friends
,
but
this
goes
higher
,
it
teacheth
us
to
love
our
Enemies
.
Herein
we
are
required
to
shew
our selves
to
be
children
of
our
Heavenly
Father
,
Mat
5.
If
you
love
them
that
love
you
,
what
reward
have
you
?
do
not
even
the
Publicans
the
same
?
vers.
44.
But
I
say
unto
you
,
love
your
enemies
,
bless
them
that
curse
you
,
do
good
to
them
that
hate
you
,
and
pray
for
them
that
dispitefully
use
you
,
and
persecute
you
:
that
you
may
be
the
children
of
your
Father
which
is
in
heaven
.
The
Publicans
were
looked
upon
as
the
vilest
sort
of
sinners
;
yet
these
men
came
up
to
this
good
nature
:
but
this
Doctrine
teacheth
us
to
love
our
Enemies
,
and
to
do
all
the
good
we
can
to
them
,
that
labour
to
do
all
the
evil
they
can
to
us
.
Indeed
in
some
cases
our
Saviour
gives
a
dispensation
;
we
must
not
cast
Perls
before
Swine
,
lest
they
trample
them
under
their
feet
;
so
not
to
throw
these
reproofs
to
them
that
will
turn
again
and
rend
them
.
In
a
word
,
this
Doctrine
prescribes
to
us
,
to
do
all
we
can
to
win
our
Enemies
over
to
a
liking
of
what
they
oppose
:
and
thus
as
to
our
Enemies
,
as
well
as
our
Friends
,
we
should
do
what
we
can
to
commend
the
ways
and
services
of
God
to
them
,
and
to
bring
them
into
a
love
of
them
,
1
Pet.
2.15
.
For
so
is
the
will
of
God
,
that
with
well
doing
,
you
may
put
to
silence
the
ignorance
of
foolish
men
.
You
should
by
well
doings
,
silence
them
that
they
may
not
be
able
to
speak
against
your
persons
,
or
professions
,
or
Principles
;
such
a
carriage
would
be
hugely
to
the
advantage
of
the
Gospel
.
3.
A
third
head
is
this
;
Our
carriage
towards
our
Brethren
,
and
fellow
Christians
should
be
such
as
to
adorn
the
Doctrine
of
God
our
Saviour
:
and
in
respect
of
our
carriage
towards
them
,
take
this
in
general
:
Whatever
friendly
Office
,
whatever
expression
of
tenderness
,
and
care
we
are
to
shew
to
men
in
general
,
and
to
Enemies
,
we
are
under
a
stricter
obligation
to
shew
the
same
to
our
fellow
Christians
,
though
we
are
commanded
to
do
good
to
all
men
,
Gal.
6.26
,
yet
especially
we
are
commanded
to
do
good
to
the
household
of
Faith
.
The
whole
duty
of
man
is
summed
up
by
our
Saviour
in
this
one
word
,
Love
.
When
the
Lawyer
came
to
Christ
tempting
him
,
Mat.
22.
Master
,
which
is
the
grace
Commandment
in
the
Law
?
vers.
36
,
37
,
Jesus
answered
,
and
said
unto
him
,
Thou
shalt
love
the
Lord
thy
God
,
and
thy
Neighbour
as
thy self
.
On
these
two
Commandments
hang
all
the
Law
and
the
Prophets
:
our
Saviour
makes
this
duty
of
Love
an
universal
duty
.
Some
of
the
Philosophers
thought
Love
was
an
universal
affection
and
all
the
other
affections
but
a
diversication
of
Love
;
Love
branched
out
in
different
ways
;
and
there
is
some
reason
in
this
.
The
reason
why
we
have
any
thing
is
because
it
opposeth
what
we
love
,
and
the
reason
why
we
grieve
for
any
thing
is
,
because
it
stands
between
us
and
what
our
love
is
set
upon
:
so
I
might
speak
of
all
the
other
affections
.
But
to
be
sure
this
will
hold
in
Love
,
to
be
a
debt
that
we
owe
both
to
God
and
Man
.
This
is
the
sum
of
all
the
debts
we
owe
,
and
this
debt
,
though
we
are
still
paying
it
,
yet
we
are
still
owing
it
,
especially
to
the
houshold
of
Faith
,
our
fellow
Christians
1
John
3.22
,
23.
compared
with
ver.
22.
And
whatsoever
we
ask
we
receive
of
him
;
because
we
keep
his
Commandment
:
Observe
the
Commandments
are
there
mentioned
in
the
plural
number
;
as
many
as
do
these
things
that
are
pleasing
in
his
sight
:
in
ver.
23.
And
this
is
his
Commandment
(
it
is
mentioned
in
the
singular
Number
)
that
we
should
believe
on
the
Name
of
his
Son
Jesus
Christ
,
and
love
one
another
as
he
gave
us
Commandment
.
A
new
Commandment
(
saith
our
Saviour
)
I
leave
with
you
,
that
ye
love
one
another
.
[
New
:
]
Was
it
not
old
?
Yes
:
But
it
is
said
to
be
new
upon
a
double
account
.
1.
Because
it
is
prest
upon
us
by
new
Motives
and
arguments
.
2.
And
it
is
commended
to
us
by
a
new
pattern
and
example
,
such
an
example
of
love
as
the
world
never
had
before
,
nor
can
ever
have
again
.
Now
the
first
and
principal
Object
of
our
love
is
God
himself
,
in
whom
is
every
thing
that
might
attract
our
love
;
the
next
and
secondary
Objects
of
our
love
are
all
those
Creatures
(
which
according
to
their
degree
)
do
participate
of
Divine
excellencies
:
in
this
respect
the
Saints
are
stiled
,
The
excellent
in
the
earth
,
as
David
declares
them
to
be
,
them
in
whom
is
all
my
delight
;
and
therefore
are
excellent
,
because
they
partake
of
,
and
are
neerer
in
their
resemblance
to
the
Divine
nature
than
others
,
2
Pet.
1.4
.
Whereby
are
given
to
us
exceeding
great
and
precious
promises
,
whereby
we
are
made
partakers
of
the
Divine
nature
;
a
high
expression
:
This
is
clear
,
this
debt
of
love
(
though
we
owe
it
to
all
,
and
shall
be
owing
it
while
we
live
)
yet
we
owe
it
especially
to
our
fellow
Christians
,
and
that
upon
these
accounts
.
1.
Because
the
Glory
of
God
and
the
honour
and
credit
of
Religion
is
more
concerned
in
their
well
doing
;
they
are
nearer
to
God
than
others
are
.
2.
Because
Christ
takes
all
good
offices
that
are
done
to
them
as
done
to
himself
;
a
full
place
to
this
purpose
is
that
Matth.
25.40
.
when
Christ
shall
speak
encouragingly
to
them
on
his
right
hand
,
Come
ye
blessed
of
my
Father
,
inherit
a
Kingdom
prepared
for
you
,
&c.
in
as
much
a
ye
have
done
it
to
one
of
the
least
of
these
my
Brethren
,
ye
have
done
it
unto
me
.
3.
It
is
a
special
evidence
of
our
sincerity
,
our
love
to
the
Brethren
,
Hereby
we
know
that
we
are
passed
from
death
to
life
,
because
we
love
the
Brethren
,
1
Joh.
3.17
.
4.
It
is
upon
this
account
principally
that
God
intrusts
some
of
his
servants
with
greater
talents
than
others
,
that
they
may
be
more
capable
of
expressing
their
love
and
tenderness
to
their
Brethren
,
1
Cor.
12.
The
Apostle
compares
the
Church
of
Christ
to
an
organical
body
,
a
body
that
consists
of
many
members
;
and
he
speaks
of
a
diversity
of
gifts
,
that
those
members
are
eudued
with
,
v.
4
,
5
,
6.
but
upon
what
account
are
these
gifts
given
,
v.
7.
It
is
given
to
every
man
to
profit
withal
,
to
be
useful
with
;
not
meerly
to
enrich
them
,
but
to
be
imployed
by
them
;
there
are
some
to
whom
God
gives
a
larger
talent
of
riches
and
worldly
comforts
;
and
to
others
of
parts
,
and
abilities
,
gifts
,
and
graces
,
but
all
is
to
profit
withal
:
therefore
as
one
observes
,
there
are
Christians
of
divers
ranks
,
and
divers
forms
;
some
that
are
weak
,
but
God
hath
inricht
others
with
more
strength
;
some
are
strong
in
grace
and
gifts
,
God
gives
those
talents
to
them
,
that
they
may
by
converse
help
them
that
are
weak
,
and
have
not
their
measure
of
strength
and
Grace
,
that
all
may
be
helpful
one
to
another
:
those
that
have
less
than
others
,
should
provoke
them
that
have
more
to
thankfulness
,
and
to
have
their
bowels
drawn
out
towards
others
that
have
need
of
their
help
.
Consider
the
many
strict
obligations
and
bonds
that
Christians
are
in
one
to
another
beyond
what
other
Relations
have
,
at
least
how
much
more
significant
those
Relations
are
between
them
;
they
are
servants
to
one
and
the
same
Master
,
to
wit
,
the
Lord
;
We
have
one
Lord
,
1
Cor.
12.
they
are
of
the
same
family
and
houshould
;
nay
,
that
is
not
all
(
though
this
obligeth
us
to
a
spetial
degree
of
love
)
but
they
are
Children
to
one
Father
,
born
from
above
,
not
of
flesh
,
nor
of
blood
,
nor
of
the
will
of
man
,
but
of
God
,
John
1.14
.
yet
higher
,
they
are
members
of
one
body
,
Col.
3.15
.
now
there
is
a
tenderness
that
all
the
members
have
one
of
another
;
Let
the
peace
of
God
rule
in
your
hearts
,
to
which
also
you
are
called
in
one
body
,
and
be
thankful
.
This
notion
is
improved
to
the
full
,
1
Cor.
12.25
,
26.
That
there
should
be
no
Schisme
in
the
body
,
but
that
the
members
should
have
the
same
care
one
for
another
.
But
you
have
a
higher
expression
than
this
,
not
only
members
of
the
same
body
,
but
members
one
of
another
:
ver.
27.
Now
ye
are
the
body
of
Christ
,
and
members
in
particular
;
or
,
(
as
it
is
in
the
Greek
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
members
of
a
member
,
as
Eckius
in
loc
.
members
of
every
part
,
members
one
of
another
:
this
shews
the
unity
,
oneness
,
and
nearness
that
should
be
between
the
Children
of
God
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Nay
,
they
are
said
to
be
acted
by
the
same
Spirit
;
as
the
same
Soul
in
the
body
acts
the
several
parts
of
the
body
,
but
with
a
great
diversity
in
respect
of
the
divers
parts
of
it
,
because
of
the
diversity
of
the
organs
;
in
one
part
the
eye
,
in
that
the
Soul
sees
;
in
the
ear
it
hears
;
in
the
hand
if
works
,
it
acts
in
every
part
but
according
to
its
different
constitution
.
So
is
the
Spirit
of
God
in
this
body
the
Church
,
it
acts
in
all
in
common
;
now
how
strange
would
it
be
if
the
several
members
in
one
body
should
be
at
varience
and
difference
one
with
another
;
shall
the
hand
not
be
helpful
to
the
foot
,
or
the
foot
not
helpful
to
the
hand
,
or
shall
the
hand
be
imployed
to
pluck
out
the
eye
,
or
to
cut
off
the
leg
,
this
would
be
monstrous
and
strange
to
see
●●sentions
among
persons
so
neerly
related
:
it
is
looked
upon
as
a
great
failing
in
many
good
men
who
were
united
in
the
same
faith
,
who
were
imployed
in
the
same
work
,
and
carrying
on
the
same
designe
(
Gods
honour
)
and
service
in
the
world
,
yet
that
they
have
shewed
so
much
weakness
,
that
they
have
had
so
many
diffentions
which
nothing
could
reconcile
but
the
common
sufferings
of
both
,
and
that
from
those
who
were
enemies
against
both
.
It
is
observed
in
the
Book
of
Martyrs
,
that
when
Bishop
Cranmor
,
Hooker
,
Ridley
and
Sanders
were
in
prison
they
did
agree
,
they
then
laid
aside
all
differences
between
them
.
You
see
upon
these
accounts
it
doth
very
much
concern
us
to
exercise
this
duty
of
love
,
especially
to
our
fellow
Christians
.
Walk
in
love
as
Christ
also
hath
loved
us
,
and
given
himself
for
us
,
Eph.
5.2
Q
But
wherein
should
we
express
our
love
to
our
Brethren
,
so
as
thereby
to
adorn
the
Doctrine
of
God
our
Saviour
?
A.
1.
In
watching
over
them
,
to
do
what
we
can
by
way
of
prevention
of
what
ever
may
be
to
their
prejudice
,
or
the
dishonour
of
Religion
,
or
the
wounding
of
their
profession
;
all
the
former
instances
of
the
near
relation
that
Christian
,
stand
in
one
to
another
,
implies
a
strong
obligation
upon
all
Christians
to
this
duty
.
Indeed
God
gives
a
special
charge
to
them
that
have
the
oversight
of
the
flock
,
that
they
especially
watch
over
them
,
Heb.
13.17
.
Submit
your selves
to
them
that
have
the
rule
over
you
,
for
they
watch
for
your
Souls
:
Submit
to
them
be
counselled
,
be
guided
by
them
in
what
they
desire
according
to
the
Rule
of
Gods
word
.
Act
20.28
.
St.
Paul
gives
it
in
charge
to
the
Elders
at
Miletum
,
That
they
take
heed
unto
themselves
,
and
to
all
the
flock
over
which
the
Holy
Ghost
hath
made
them
Ovorseers
:
this
duty
proportionably
is
enjoyned
upon
every
Christian
in
his
place
.
It
was
a
prophane
speech
of
Cain
concerning
Abel
,
Am
I
●●y
Brothers
keeper
?
we
should
hinder
the
failings
,
and
grieve
for
the
offences
of
any
,
that
profess
the
same
Religion
.
Thou
shalt
not
hate
by
Brother
in
suffering
sin
to
lie
upon
him
,
but
thou
shalt
in
any
wise
reprove
him
:
So
as
to
the
defiling
of
his
Soul
,
so
as
to
keep
him
from
those
punishments
his
sins
deserve
.
The
great
concernedness
of
Christians
now
should
be
about
the
Souls
of
one
another
:
this
indeed
is
the
truest
love
,
the
highest
love
,
and
comes
nearest
to
the
love
of
God
and
Christ
.
2.
In
brotherly
forbearance
:
the
best
Saints
we
can
converse
with
here
upon
the
earth
are
but
men
,
men
cloathed
with
the
same
infirmities
with
our selves
;
Elias
was
a
man
that
mightily
prevailed
with
God
by
prayer
,
James
5.
and
yet
it
is
said
of
him
,
he
was
a
man
of
like
passions
.
Paul
and
Barnab
as
(
those
eminent
Apostles
,
whom
the
Heathen
seeing
to
do
such
strange
things
would
have
worshipped
and
adored
)
say
of
themselves
,
We
are
men
of
like
passions
with
your selves
:
the
best
of
men
have
something
in
them
to
witness
they
are
but
men
,
and
as
we
stand
in
need
of
forbearance
from
others
our selves
,
so
we
are
obliged
on
the
highest
account
to
bear
with
others
,
Eph.
4.2
.
With
all
lowliness
,
and
meekness
,
and
long
suffering
,
forbearing
one
another
in
love
,
and
so
forgiving
one
another
.
3
In
restoring
our
weak
Brother
with
a
Spirit
of
meekness
,
Gal.
6.1
.
Brethren
,
if
a
man
be
overtaken
in
a
fault
,
ye
which
are
spiritual
,
restore
such
an
one
in
the
spirit
of
meekness
;
the
word
in
the
Greek
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
set
in
joynt
again
as
a
member
that
is
unset
,
we
must
do
what
we
can
to
set
it
again
in
its
right
place
,
that
it
may
be
useful
and
active
:
so
must
we
do
as
to
our
fellow
members
in
Christ
.
4
By
a
tender
sympathy
with
them
in
their
miseries
,
and
in
bearing
their
burdens
,
accounting
their
afflictions
our
own
;
and
this
you
have
expresly
commanded
,
Gal.
6.2
.
Bear
one
anothers
burdens
in
love
.
It
was
the
sin
of
Ephraim
,
that
he
forgot
the
Afflictions
of
Joseph
.
But
it
is
the
great
design
of
this
Doctrine
to
perswade
all
Christians
to
a
publick
spiritedness
:
natural
men
may
be
pleasant
,
and
think
that
it
is
all
well
with
them
because
their
own
concerns
are
safe
;
but
how
was
Eli
concerned
in
the
cause
of
God
,
and
David
in
the
concerns
of
Jerusalem
,
If
I
forget
thee
,
O
Jerusalem
,
let
my
right
hand
forget
her
cunning
:
This
sympathy
must
be
an
active
sympathy
,
administring
to
all
the
necessities
of
the
Saints
in
all
kinds
,
according
to
those
talents
God
hath
given
to
us
,
to
administer
to
the
outward
wants
of
others
,
if
God
hath
given
us
of
the
good
things
of
this
world
,
1
John
3.17
.
Who
so
hath
this
worlds
goods
and
seeth
his
brother
in
need
,
and
shutteth
up
his
bowels
of
compassion
from
him
,
how
dwelleth
the
love
of
God
in
him
?
5.
In
provoking
one
another
to
love
and
good
works
,
Heb.
10.24
Consider
one
another
to
provoke
unto
love
and
good
works
:
the
word
in
the
original
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
is
generally
taken
in
a
bad
senst
,
but
here
in
a
good
,
to
wit
,
to
excite
,
to
stir
up
others
to
love
and
good
works
,
and
in
our
places
to
blow
up
those
sparks
of
Graces
that
are
in
their
Souls
(
what
we
can
)
into
a
flame
;
consider
one
another
,
use
all
the
wayes
you
can
to
put
an
edge
upon
others
Affections
to
the
things
of
God
:
Do
what
you
can
by
your
counsels
and
examples
to
provoke
one
another
other
to
love
and
good
works
,
this
is
the
only
provocation
that
should
be
found
amongst
Christians
,
to
labour
by
an
holy
emulation
to
excel
in
edification
.
In
one
word
,
we
are
commanded
in
our
carriage
towards
towards
our
Brethren
,
to
put
on
like
bowels
of
compassion
towards
them
,
that
Christ
hath
to
us
,
Col.
3.12
.
Put
you
on
therefore
,
Beloved
,
as
to
the
elect
of
God
(
holy
and
beloved
)
bowels
of
mercies
,
&c.
And
thus
I
have
briefly
gone
over
and
shewed
you
how
Christians
should
shew
their
thankfulness
for
the
Gospel
,
by
labouring
thus
to
adorn
it
in
their
carriage
towards
their
Brethren
,
to
carry
it
with
so
much
love
,
especially
with
love
to
their
Souls
.
Now
in
the
last
place
to
shew
you
how
we
should
adorn
the
Gospel
in
our
exact
conformity
to
those
Rules
that
respect
our
carriage
towards
our selves
:
for
though
there
is
no
express
Command
in
all
the
Scripture
that
we
should
love
our selves
,
yet
there
is
no
Command
but
implies
it
.
For
all
the
Commands
of
of
the
Second
Table
are
built
upon
this
,
a
love
to
our selves
:
Thou
shalt
love
thy
neighbour
as
thy self
:
All
the
Commandments
of
the
Second
Table
are
built
upon
this
foundation
;
this
is
to
be
the
measure
of
our
love
to
others
,
Matth.
22.17
.
It
is
a
principle
that
is
rooted
in
the
nature
of
all
Creatures
,
self-preservation
,
to
be
tender
of
any
thing
that
is
hurtful
or
prejudicial
to
that
:
This
is
above
all
Commands
,
the
ground
upon
which
all
others
are
built
;
Therefore
how
should
we
express
our
love
to
our selves
?
I
shall
shew
that
in
these
5
or
6
particulars
.
1.
In
denying
our selves
,
Matth.
16.24
.
He
that
will
be
my
Disciple
,
let
him
deny
himself
:
he
must
have
so
much
love
to
God
,
as
to
hate
whatsoever
is
contrary
to
God
.
Deny
himself
:
How
?
His
sinful
self
,
that
is
his
lusts
and
his
vile
affections
by
mortification
:
Mortifie
therefore
your
members
which
are
upon
the
earth
,
Col.
3.5
.
his
sinful
self
he
must
deny
absolutely
,
and
universally
,
and
everlastingly
in
point
of
endeavour
:
Put
ye
off
the
old
man
,
which
is
corrupt
with
his
deeds
:
Crucifie
the
flesh
with
the
affections
and
lusts
thereof
:
to
shew
mercy
to
these
sinful
affections
,
is
to
be
cruel
to
our
own
Souls
.
Again
,
our
natural
selves
that
is
our
Creature-comforts
and
enjoyments
,
we
must
deny
our selves
in
these
by
a
holy
moderation
at
all
times
,
and
in
having
our
affections
loose
to
them
,
to
take
heed
so
to
love
as
not
to
over-love
Creature
enjoyments
,
and
relations
,
and
so
to
seek
these
things
as
not
to
over-seek
them
,
but
to
exercise
holy
sobriety
and
moderation
,
as
the
Apostle
exhorts
,
Ephes.
4.
And
in
some
cases
we
must
deny
our selves
as
to
natural
comforts
when
they
prove
to
be
an
hinderance
between
our
enjoying
of
them
,
and
keeping
close
to
God
,
as
in
times
of
persecution
:
it
always
falls
out
so
,
that
we
must
either
part
with
God
,
or
Creature
comforts
,
according
as
the
degree
of
persecution
is
;
now
we
are
commanded
to
deny
our selves
conditionally
as
to
these
things
,
that
is
,
when
God
calls
for
these
things
at
our
hands
,
we
must
honour
him
with
parting
with
liberty
,
and
life
,
and
all
that
is
dear
to
us
,
submitting
our
wills
to
his
will
what
ever
it
is
,
saying
the
will
of
the
Lord
be
done
.
Then
our
Religious
selves
we
must
deny
;
that
self
that
is
in
our
duties
,
in
our
graces
,
not
putting
our
trust
or
confidence
in
them
:
as
St.
Paul
shewed
his
self-denyal
,
Phil.
3.9
.
I
desire
not
he
found
in
mine
own
righteousness
:
St.
Paul
was
no
small
proficient
in
the
School
of
Christ
,
he
was
a
man
of
high
attainments
,
but
he
renounced
all
in
point
of
trust
and
confidence
in
them
;
he
durst
not
venture
his
hopes
upon
such
a
sandy
foundation
,
he
desired
not
to
be
found
in
himself
,
but
in
the
Righteousness
of
God
by
Faith
.
As
to
our
religious
selves
,
it
is
true
,
we
should
be
as
active
in
the
exciting
of
our
Graces
,
and
in
the
exercise
of
them
in
every
duty
.
as
if
the
very
acceptance
with
God
did
depend
upon
them
,
as
if
these
were
the
foundation
of
all
our
hopes
,
evidences
;
but
we
should
look
upon
all
as
nothing
,
as
to
the
putting
any
confidence
in
them
;
as
if
we
had
done
nothing
at
all
:
we
are
but
unprofitable
servants
when
we
have
done
what
is
our
duty
,
and
we
can
deserve
nothing
at
the
hands
of
God
.
But
observe
as
to
our
best
selves
,
that
is
,
our
Souls
,
in
point
of
care
for
them
,
there
is
no
self-denyal
of
this
nature
required
;
that
is
the
Devils
,
self-denyal
.
2.
With
self
Distrust
,
and
self
Jealousie
.
This
is
the
way
to
adorn
the
Doctrine
of
God
our
Saviour
.
We
are
very
apt
to
be
suspicious
of
the
safety
of
those
we
most
love
,
and
distrustful
of
every
thing
that
may
hazard
them
,
and
to
be
much
concerned
about
them
.
St.
Paul
speaks
this
out
of
his
tenderness
to
the
Corinthians
,
and
his
concernedness
for
their
welfare
,
I
am
jealous
over
you
,
2
Cor.
11.2
.
with
a
Godly
jealosie
.
So
should
we
be
jealous
of
our
own
souls
,
and
be
keeping
up
a
continual
correspondence
with
our selves
,
and
not
be
strangers
at
home
:
sometimes
counselling
and
charging
our
souls
with
those
duties
we
are
most
prone
to
neglect
.
You
find
David
often
in
distrusting
himself
,
and
therefore
he
checks
himself
for
,
and
cautions
himself
against
every
thing
that
he
discovers
of
a
sinful
carriage
;
and
so
should
we
,
those
temptations
we
are
most
likely
to
be
endangered
by
,
either
from
our
dispositions
,
or
particular
vocations
or
callings
,
or
conditions
we
should
be
cautioning
our selves
against
.
This
is
that
holy
jealousie
that
we
should
exercise
over
our selves
.
Now
this
will
be
an
honour
to
Religion
when
we
are
careful
to
live
up
to
our
profession
,
and
are
careful
lest
our
lives
should
swerve
from
that
strait
Rule
that
God
hath
set
before
us
;
and
so
to
be
encouraging
our selves
in
those
duties
of
which
we
have
been
convinc'd
,
and
in
which
we
have
tasted
any
refreshment
,
those
duties
especially
that
are
of
greatest
weight
and
importance
.
We
should
be
exceeding
jealous
of
our
own
sluggishness
,
lest
our
own
warm
affections
should
degenerate
into
chilness
and
our
forwardness
in
Religion
should
degenerate
into
formality
.
Thus
you
find
David
did
,
Psal.
62.1
,
5
,
6.
The
great
duty
he
is
here
exciting
himself
to
and
encouraging
himself
in
,
is
the
exercise
of
his
Faith
in
all
conditions
,
My
soul
trust
thou
in
God
:
My
soul
,
I
charge
thee
to
make
it
thy
business
to
trust
in
God
more
firmly
.
So
what
he
speaks
to
himself
,
he
speaks
to
others
,
vers.
8.
Trust
in
him
at
all
times
ye
people
.
Such
excitations
every
gracious
Soul
should
be
much
exercised
in
:
they
should
be
jealous
and
distrustful
of
themselves
,
and
press
that
home
upon
themselves
which
St
,
Paul
urgeth
upon
the
Philippians
,
Philip.
4.8
.
Finally
Brethren
,
whatsoever
things
are
honest
,
just
,
pure
,
true
,
of
good
report
,
think
on
these
things
.
Have
your
thoughts
again
and
again
upon
them
,
think
of
the
loveliness
of
them
,
commend
them
in
the
first
place
from
your
own
practice
,
and
then
labour
to
engage
others
in
the
like
.
3.
Self
watchfulness
,
and
frequent
self
reflections
.
To
consider
how
it
is
with
us
,
&
to
ponder
all
our
ways
.
This
is
that
which
the
Pythagorians
were
notable
for
,
out
of
a
principle
of
self
jealousie
:
where
have
I
been
to
day
?
what
have
I
done
to
day
?
what
good
have
I
omitted
?
what
evil
have
I
committed
?
these
kind
of
questions
they
did
use
to
put
to
themselves
every
night
before
they
went
to
sleep
.
Now
this
self
watchfulness
should
express
it self
partly
in
keeping
our
hearts
above
all
keepings
,
with
all
diligence
,
knowing
how
deceitful
they
are
,
Prov.
23.4
.
Keep
thy
heart
with
all
diligence
,
for
out
of
it
are
the
issues
of
life
Keep
them
as
a
man
would
keep
his
Treasure
,
or
as
Soldiers
a
Garison
from
the
assaults
of
all
kind
of
Enemies
,
keep
them
as
under
lock
and
key
,
keep
them
as
that
thou
knowest
them
to
be
apt
continually
to
start
aside
.
It
was
the
Lamentation
of
the
Church
Cant.
1.6
.
My
Mothers
Children
are
angry
with
me
,
they
made
me
the
keeper
of
the
Vineyards
,
but
my
own
Vineyard
have
I
not
kept
.
The
Vineyard
there
meant
was
her
own
Soul
,
but
my
own
Vineyard
have
I
not
kept
.
O
keep
your
own
hearts
,
this
is
the
great
deposition
that
God
hath
committed
to
every
mans
keeping
,
especially
his
Soul
:
the
great
thing
that
God
hath
betrusted
every
man
with
.
Though
God
hath
betrusted
our
souls
true
with
others
in
some
degree
,
yet
every
man
especially
hath
the
charge
of
his
own
Soul
,
Luke
12.22
Thou
fool
,
this
night
shall
thy
soul
be
required
at
thy
hands
.
It
may
be
required
at
others
hands
,
that
neglect
their
duty
,
in
warning
and
councelling
thee
,
according
to
their
places
,
but
it
shall
be
required
especially
at
thy
hands
:
therefore
our
carriage
towards
our selves
should
be
in
this
watchfulness
in
having
a
care
of
our selves
,
as
apprehending
evils
and
dangers
continually
incompassing
us
;
our
whole
life
is
continually
subject
to
temptations
,
and
when
our
temptations
from
Lusts
and
Corruptions
within
are
many
,
and
when
our
hearts
are
like
tinder
,
we
had
need
then
be
watchful
,
both
in
doing
what
we
can
to
keep
our selves
,
and
also
commit
our selves
to
Gods
keeping
.
4.
Self
severity
,
and
chiding
our selves
for
all
our
neglects
of
God
,
that
ever
we
should
be
such
unworthy
Creatures
to
requite
God
as
we
have
done
.
How
often
doth
Moses
upbraid
the
People
of
Israel
,
O
foolish
people
and
unwise
,
do
you
thus
requite
the
Lord
?
Thus
should
we
deal
with
our selves
,
charging
our selves
with
disingenuity
and
ingratitude
to
that
God
who
so
highly
deserves
from
every
one
of
us
;
So
foolish
was
I
and
ignorant
(
said
David
)
I
was
as
a
bruit
beast
.
and
St.
Paul
,
I
was
a
persecutor
and
blasphemer
,
and
injurious
.
This
,
and
that
,
though
God
had
forgiven
them
their
sins
,
yet
they
would
not
forgive
themselves
,
nor
forget
their
offences
against
God
.
5.
We
should
walk
humbly
with
God
,
Mica
6.8
.
you
have
there
a
short
abridgment
of
mans
duty
when
the
Hypocrite
was
so
large
in
his
proffers
(
as
thousands
of
Rams
,
and
ten
thousand
Rivers
of
Oyle
)
no
saith
God
,
He
hath
shewed
the
,
O
man
,
what
is
good
in
his
own
eyes
;
to
do
Justice
,
to
love
Mercy
,
and
to
walk
humbly
with
thy
God
.
This
is
a
great
and
comprehensive
duty
to
walk
in
a
sense
of
our
own
weakness
,
and
in
a
dependance
on
God
;
to
look
to
him
for
direction
to
duty
,
and
for
strength
in
duty
,
that
we
may
not
be
mistaken
for
want
of
direction
,
nor
miscarry
for
want
of
assistances
.
6.
Lastly
,
We
must
keep
our selves
in
the
love
of
God
.
This
is
the
great
Rule
which
St.
Jude
propounds
,
Epist.
Jude
21.
vers
.
Keep
your selves
in
the
love
of
God
.
If
you
would
do
any
thing
in
Religion
to
purpose
,
if
either
you
would
persevere
with
constancy
or
make
any
considerable
progress
in
adorning
the
Doctrine
of
God
our
Saviour
,
you
must
keep
your selves
in
the
love
of
God
.
Aplic
.
1.
By
way
of
Reproof
;
if
it
be
so
that
the
great
acknowledgment
that
God
expects
for
this
eminent
Mercy
(
the
Gospel
)
is
that
they
should
adorn
it
:
Then
this
reproves
all
that
sort
of
Professors
,
that
are
a
disgrace
,
and
reproach
to
this
Doctrine
;
they
profess
it
,
but
they
reproach
it
by
their
vicious
carriages
.
Consider
how
many
there
be
that
go
under
the
name
of
Christians
.
but
yet
are
a
dishonour
to
Christianity
.
Salvian
in
his
Book
de
Ecclesia
,
often
brings
in
the
Heathen
reproaching
the
Christians
for
their
unsutable
conversation
to
their
Profession
,
thereby
giving
occasion
to
the
Heathen
to
blaspheme
.
Says
he
,
Holy
things
would
certainly
be
done
by
holy
Persons
did
their
Teachers
instruct
them
aright
,
and
you
may
judge
of
him
that
is
worshipped
by
them
that
do
worship
him
:
How
can
he
be
a
good
Master
whose
Disciples
are
so
bad
?
It
is
observed
at
this
day
,
that
the
Idolatrous
practice
of
the
Papists
in
worshipping
Images
and
Statues
,
is
a
great
stumbling
block
to
the
Jews
,
and
the
chief
impediment
of
their
Conversion
to
Christianity
:
the
Jews
of
old
time
were
very
much
addicted
to
the
sin
of
Idolatry
,
but
it
is
observed
that
after
once
they
went
into
Captivity
and
were
sensible
that
it
was
for
that
sin
,
that
God
had
so
long
cast
them
off
,
they
were
a
most
averse
people
to
the
sin
of
Idolatry
ever
since
.
I
might
mention
many
Jewish
Writers
that
mention
this
as
the
great
stumbling-block
to
their
Conversion
:
and
so
here
,
how
many
that
are
strangers
to
Jesus
Christ
are
kept
off
from
embracing
this
Doctrine
of
Christ
from
the
intemperance
and
immorality
of
them
that
profess
this
Doctrine
.
Christians
who
have
but
a
dimmer
light
have
scorned
to
do
those
things
that
many
Professors
have
been
guilty
of
in
the
face
of
the
Sun
,
this
is
a
reproach
to
this
Doctrine
of
God
our
Saviour
.
There
are
five
sorts
of
persons
that
I
shall
briefly
speak
of
by
way
of
reproof
.
1.
Those
worldly
Professors
who
lay
about
them
for
these
earthly
things
,
as
if
they
believed
nothing
at
all
of
what
they
profess
,
concerning
God
,
Heaven
,
and
their
Souls
,
as
if
they
expected
no
other
happiness
but
what
brute
Beasts
and
Swine
are
capable
of
,
as
if
they
were
acted
by
an
Epicurean
spirit
,
as
if
they
minded
what
is
present
,
and
totally
slighted
what
is
future
.
Come
(
say
they
)
let
us
eat
and
drink
,
for
to
morrow
we
shall
die
:
What
a
great
reproach
is
this
to
the
Doctrine
of
God
our
Saviour
,
especially
those
that
are
moral
amongst
the
Heathen
;
this
teacheth
us
that
our
Souls
are
our
truest
good
:
but
how
many
are
there
that
live
in
a
contradiction
to
this
truth
:
their
chiefest
endeavour
is
to
gratifie
their
senses
,
to
make
provision
for
that
part
of
theirs
that
is
common
with
them
to
brute
beasts
,
I
mean
their
bodies
.
This
Doctrine
teacheth
us
,
that
in
our selves
we
are
miserable
,
and
in
Creatures
our
wants
can
never
be
relieved
,
and
that
our
happiness-consists
alone
in
God
,
and
that
the
light
of
his
countenance
is
more
than
Corn
,
Wine
,
and
Oyl
,
and
all
that
this
world
can
afford
:
that
in
God
alone
we
have
all
;
and
if
we
have
not
an
interest
in
him
,
we
have
nothing
but
emptiness
in
the
midst
of
fulness
,
and
poor
in
the
midst
of
riches
,
and
miserable
in
the
midst
of
all
our
flourishing
happiness
in
outward
things
;
this
this
Doctrine
teacheth
us
,
but
worldly
Professors
cannot
credit
these
truths
;
this
Doctrine
teacheth
us
to
make
Heaven
our
designe
,
and
Glory
our
aim
,
while
we
look
not
at
the
things
that
are
seen
,
but
the
things
which
are
not
seen
:
to
those
things
that
are
invisible
to
an
eye
of
sense
,
and
to
live
by
faith
:
now
these
Professors
that
make
the
world
their
Idol
,
live
in
a
perfect
contradiction
to
all
these
great
truths
that
this
Doctrine
propounds
as
the
Rule
by
which
we
should
walk
through
the
whole
course
of
our
lives
.
God
bids
us
make
Heaven
our
designe
,
but
worldly
men
make
the
world
their
designe
:
God
bids
us
look
after
future
happiness
,
and
corrupt
nature
bids
us
mind
our
present
ease
and
safety
and
advantages
:
this
is
the
way
in
which
all
the
people
of
God
have
reached
Heaven
in
ages
past
,
2
Cor.
4.2
last
verses
.
So
that
this
reproves
all
worldly
Professors
,
who
are
a
reproach
to
those
Principles
that
teach
us
to
live
by
faith
:
Now
a
worldly
heart
lives
by
sense
,
he
cannot
trust
God
farther
than
he
can
see
him
;
if
these
outward
confidences
are
secured
,
then
all
is
wel
with
him
,
but
if
he
be
in
worldly
straits
he
can
live
no
more
by
faith
than
what
he
hath
in
wordly
supplies
.
2.
This
reproves
all
slothful
and
sluggish
Professors
:
indeed
slothfulness
is
an
unlovely
thing
in
all
persons
;
slothful
persons
are
the
very
burdens
of
the
earth
that
they
tread
upon
:
a
Heathen
called
slothfulness
,
The
rust
of
the
Soul
:
but
slothfulness
in
Christians
of
all
persons
is
most
culpable
;
to
be
slothful
in
the
service
of
so
good
a
Master
,
to
be
sluggish
in
so
encouraging
a
work
is
most
highly
to
be
blamed
in
those
that
profess
themselves
Christians
.
You
that
have
such
a
gracious
Lord
to
serve
,
you
that
have
all
the
encouragements
that
Servants
can
have
,
O
be
not
slothful
,
but
followers
of
them
who
through
faith
and
patience
inherit
the
Promises
,
Heb.
6.12
.
and
Rom.
12.
Not
slothful
in
business
,
but
fervent
in
Spirit
,
serving
the
Lord
.
If
there
be
any
warmth
or
heat
of
our
hearts
and
affections
,
certainly
it
should
be
the
things
of
God
:
Are
other
things
desirable
?
how
much
more
are
these
:
Can
other
things
be
refreshing
to
us
?
how
much
more
are
these
:
and
in
such
cases
when
all
other
things
are
useless
:
Riches
avail
not
in
the
day
of
wrath
:
all
worldly
things
are
to
no
purpose
;
what
is
an
estate
to
a
pained
body
?
to
a
man
that
is
sick
?
he
will
give
all
he
hath
for
health
and
ease
;
how
many
things
are
there
that
mony
cannot
purchase
,
that
great
estates
cannot
procure
,
much
more
in
the
matters
of
our
Souls
;
and
therefore
those
things
that
can
only
minister
comfort
to
us
in
our
greatest
straits
deserve
our
highest
diligence
;
therefore
they
that
are
slothful
Professors
that
are
sluggish
in
the
service
of
God
,
are
a
reproach
to
that
good
Master
that
they
serve
,
to
that
blessed
work
in
which
they
are
engaged
:
God
would
not
admit
the
Ass
to
be
offered
up
in
sacrifice
to
him
under
the
Law
,
because
that
Creature
was
an
embleme
of
a
slothful
and
sluggish
Professor
,
who
are
of
all
Professors
the
greatest
reproach
to
their
profession
.
3.
This
may
reprove
all
luke-warm
Professors
,
what
a
reproach
are
these
to
Religion
:
do
but
consider
how
zealous
many
are
in
undoing
their
Souls
;
how
much
more
pains
do
they
take
to
go
to
Hell
,
to
please
their
Master
the
Devil
,
to
undo
their
own
Souls
,
than
those
that
profess
themselves
to
be
engaged
in
a
better
work
,
in
saving
their
Souls
;
What
a
reproach
●is
this
to
the
Gospel
?
it
casts
a
great
contempt
upon
the
profession
it self
,
and
upon
all
the
Principles
that
are
owned
by
such
.
4.
This
may
reprove
all
proud
and
conceited
Professors
:
the
great
designe
of
this
Doctrine
of
God
our
Saviour
is
to
abase
man
,
and
to
exalt
God
;
to
lay
man
low
,
and
to
set
God
on
high
.
Now
they
that
think
that
they
can
do
well
enough
by
their
own
strength
,
and
can
perform
duties
acceptable
to
God
without
more
than
an
ordinary
assistance
,
are
to
be
reproved
;
pride
was
the
first
sin
that
brought
in
all
other
sins
,
and
it
is
a
costly
sin
,
it
is
that
that
hath
undone
us
,
and
we
have
cause
to
lament
it
,
till
God
shall
compleat
our
deliverance
from
the
relicts
of
it
,
though
that
will
not
be
while
we
are
in
this
world
.
5.
This
may
reprove
all
disheartened
and
disconsolate
Professors
,
that
move
on
uncomfortably
in
the
ways
of
God
.
Observe
it
,
God
doth
expect
that
all
Professors
of
his
Name
should
not
only
do
his
will
,
but
also
delight
to
do
it
;
and
not
only
to
serve
him
,
but
serve
him
with
chearfulness
:
How
angry
was
God
with
his
antient
people
,
and
severely
threatens
them
upon
this
account
,
Deut.
28.47
,
48.
Because
thou
servedst
not
the
Lord
thy
God
with
gladness
of
heart
in
the
abundance
of
all
things
,
therefore
shalt
thou
serve
thine
enemies
in
the
want
of
all
things
.
God
gives
enough
to
answer
all
discouragements
,
and
therefore
he
would
have
all
his
to
go
on
with
all
alacrity
and
chearfulness
is
his
service
.
God
loves
a
cheerful
giver
,
and
and
he
also
loves
a
chearful
doer
,
and
a
chearful
sufferer
.
In
what
work
should
we
not
be
chearful
,
if
not
in
the
service
of
so
good
a
God
?
Now
the
more
to
set
home
this
upon
all
those
persons
whom
these
severall
reproofs
reach
,
I
desire
you
to
consider
these
three
things
.
1.
Consider
how
many
sober
Pagans
and
Heathens
have
come
nearer
to
this
Rule
of
God
our
Saviour
then
all
such
Professors
do
:
What
reverence
they
have
had
to
their
Idol-Gods
,
and
how
highly
they
were
concerned
to
shew
the
heigth
of
their
respect
to
them
?
What
a
Controversie
was
there
at
Ephesus
among
the
chief
Persons
concerning
a
Statue
to
Diana
?
One
said
Marble
was
more
eligible
,
because
it
was
more
lasting
;
another
that
Alabaster
was
more
desirable
,
because
it
was
more
costly
:
they
had
that
respect
to
those
false
Gods
which
thy
worshipped
,
that
they
would
serve
them
with
the
best
.
What
a
reproach
then
is
it
to
Professors
,
that
they
can
be
content
to
put
off
the
true
God
with
the
worst
?
to
offer
to
him
the
blind
and
the
lame
,
to
offer
that
to
him
which
they
dare
not
offer
to
their
Governour
,
Mal.
1.6.8
.
Again
,
how
many
sober
Heathen
have
in
justice
and
moral
honesty
gone
beyond
them
that
usurp
the
name
of
Christians
.
To
be
a
Christian
and
dishonest
?
to
be
a
Christian
and
intemperate
?
to
be
a
Christian
and
to
dare
to
give
way
to
any
kind
of
fraud
,
or
any
thing
that
is
immoral
?
How
much
have
Pagans
forborn
these
practices
;
nay
,
they
have
born
witness
against
these
with
abhorrencie
:
What
admirable
Rules
have
we
in
Seneca
concerning
the
contempt
of
the
World
,
shewing
that
that
is
the
truest
generous
spirit
that
contemns
the
world
;
these
are
low
things
,
and
these
things
cannot
make
a
man
happy
,
these
cannot
be
the
perfection
of
man
.
Again
,
with
what
evenness
of
spirit
have
they
carried
it
in
all
conditions
.
Notable
is
that
which
Lucian
reports
concerning
Socrates
,
the
Tyrant
threatned
him
that
he
should
die
;
then
,
said
he
,
I
am
content
to
die
:
said
the
Tyrant
,
thou
shalt
live
;
then
said
he
,
I
am
content
to
live
.
I
will
acquiesce
in
whatever
thou
inclinest
to
I
shall
not
be
displeased
with
whatever
you
do
.
What
an
admirable
even
frame
of
spirit
was
this
,
that
neither
fears
could
daunt
him
,
nor
any
thing
discompose
him
?
I
could
mention
many
notable
instances
of
more
than
an
ordinary
courage
,
and
undauntedness
of
Heathens
,
according
to
that
dimm
light
of
theirs
;
they
valued
neither
estates
nor
liberty
,
nor
life
in
the
defence
of
those
things
they
called
virtue
,
Rom.
2.14
,
15.
it
is
said
of
hose
Heathen
,
That
they
having
not
a
Law
,
are
a
Law
to
themselves
.
2.
A
second
consideration
,
how
much
doth
God
expect
from
you
,
more
than
others
?
you
that
profess
to
serve
a
higher
Master
,
to
be
engaged
in
greater
and
better
work
than
others
.
Therefore
our
Saviour
presseth
it
upon
them
to
be
practised
,
Matth.
5.
What
do
you
more
than
others
?
If
you
love
your
friends
,
the
Publicans
do
so
;
if
you
do
good
to
them
that
do
good
is
you
,
nature
teacheth
you
to
do
so
.
But
wherein
doe
you
exceed
others
?
Not
to
goe
beyond
them
,
is
to
come
exceeding
short
of
our
duty
,
James
2.19
.
the
Apostle
speaking
to
some
that
rested
in
Orthodoxy
in
matters
of
Faith
(
indeed
this
is
desirable
,
but
not
to
be
rested
in
)
thou
believest
there
is
one
God
,
thou
doest
well
;
this
is
good
▪
but
if
thou
rest
here
,
the
Devils
go
thus
far
,
they
believe
and
they
tremble
:
it
is
dangerous
to
come
short
of
them
,
who
will
yet
certainly
come
short
of
Heaven
.
Matth
25.
in
the
Parable
of
the
Master
who
had
distributed
several
Talents
among
his
Servants
,
you
find
that
he
was
accounted
a
faithful
Servant
whose
improvements
were
answerable
to
his
receipts
:
God
hath
done
more
for
you
than
for
the
Heathen
part
of
the
world
:
I
have
shewed
you
what
a
great
priviledge
it
is
to
enjoy
this
Doctrine
of
God
our
Saviour
,
he
expects
that
you
shall
proportionably
adorn
it
,
that
you
should
shun
the
appearance
of
evil
,
and
hate
the
Garments
spotted
with
the
flesh
,
that
you
should
shun
all
temptations
to
sin
.
3.
Consider
what
a
glory
former
Christians
that
have
outdone
all
other
kind
of
men
besides
,
in
observing
the
Rules
of
the
Gospel
,
have
been
to
this
Doctrine
of
God
our
Saviour
.
O
what
Heroick
Spirits
were
the
Primitive
Christians
,
who
could
rejoyce
in
tribulations
,
and
suffer
the
spoyling
of
their
goods
with
joy
,
and
that
could
with
chearfulness
undergo
any
misery
,
when
the
case
was
clear
indeed
(
when
the
case
was
doubtful
,
the
case
was
different
)
then
how
they
counted
Godliness
great
gain
,
though
it
was
loaded
with
reproaches
,
and
losses
,
and
all
worldly
inconveniencies
,
yet
they
accounted
it
the
most
profitable
eourse
that
could
be
taken
,
and
when
they
were
destitute
of
all
Creature-comforts
,
yet
they
could
be
content
with
this
,
and
triumph
in
this
,
the
testimony
of
their
own
Consciences
.
When
the
world
was
enraged
,
and
the
spirits
of
men
were
imbittere●
when
earth
and
hell
was
against
them
,
yet
then
to
be
albe
to
approve
their
hearts
to
God
,
this
was
enough
to
bear
up
their
spirits
,
2
Cor.
1.12
.
This
is
our
rejoycing
,
the
testimony
of
Conscience
,
that
in
simplicity
and
godly
sincerity
we
have
had
our
conversations
in
the
world
.
And
so
much
for
the
first
Use
.
2.
Vse
.
Is
by
way
of
Exhortation
to
perswade
all
to
make
this
their
full
work
and
business
,
our
constant
designe
and
aim
.
And
oh
!
what
blessings
might
we
be
to
after-ages
in
setting
upon
this
work
to
purpose
.
Rev.
13.14
.
Write
henceforth
,
blessed
are
the
dead
that
die
in
the
Lord
,
for
they
rest
from
their
labours
,
and
their
works
do
follow
them
:
it
is
said
the
sins
of
wicked
men
do
follow
them
,
and
the
good
works
of
the
righteous
do
follow
them
;
the
good
they
have
done
to
others
shall
be
spread
before
others
in
after
generations
,
so
that
their
good
works
may
be
augmenting
and
increasing
many
years
after
they
are
in
their
Graves
.
And
thus
I
find
a
Learned
Writer
interpreting
both
those
places
,
concerning
wicked
mens
sins
following
after
them
,
when
all
the
sins
(
that
they
in
their
own
persons
are
guilty
of
)
are
accounted
for
,
they
shall
have
other
mens
sins
as
an
after-reckoning
.
For
every
man
does
many
mischiess
in
the
world
;
for
by
bad
exaple
he
may
infuse
those
corrupt
Principles
into
others
which
may
out
live
his
Person
,
and
flourish
when
his
body
is
rotting
in
the
grave
:
Be
perswaded
therefore
to
make
it
your
great
designe
to
adorn
the
Doctrine
of
God
our
Saviour
:
there
is
no
man
so
mean
,
but
he
is
in
a
capacity
in
his
place
to
do
it
;
and
the
Apostle
propounds
it
here
in
the
Text
to
the
meanest
rank
of
persons
,
to
Servants
,
that
they
may
do
it
.
I
shall
only
mention
some
few
weighty
Arguments
to
engage
you
in
this
work
.
1.
Consider
your
Principles
are
higher
than
others
:
What
are
the
Principles
of
a
Christian
?
I
answer
,
Faith
and
Love
:
Faith
that
lifts
us
up
above
the
things
of
sense
,
above
what
is
present
,
what
is
visible
to
an
eye
of
sense
.
The
Just
,
are
said
,
to
live
by
Faith
,
Heb.
10.28
.
Faith
lifts
us
up
above
our
●usts
,
above
our selves
,
above
the
World
:
it
is
said
of
Jehoshaphat
,
that
his
heart
was
lifted
up
in
the
ways
of
God
:
it
is
Faith
lifts
up
the
Soul
above
all
rubs
and
impediments
:
now
every
Christian
professeth
himself
to
be
a
Believer
;
where
is
your
faith
then
,
as
our
Saviour
upbraided
his
Disciples
,
that
you
are
so
nonplust
with
every
difficulty
,
and
stagger
at
every
danger
,
and
are
interrupted
in
the
ways
of
God
upon
every
discouragement
?
Where
is
your
Faith
?
The
other
Principle
of
a
Christian
is
that
of
love
;
Keep
your selves
in
the
love
of
God
,
saith
the
Apostle
.
Love
sweetens
every
thing
;
we
are
content
to
go
through
hardships
,
and
to
pass
through
difficulties
,
to
hazard
our
felves
in
dangerous
encounters
,
if
it
be
for
the
sake
of
them
we
love
,
or
if
it
be
in
the
pursuit
of
what
we
love
.
Now
these
that
are
acted
from
a
Principle
of
Faith
in
God
,
and
love
to
Christ
that
feel
the
constraints
of
his
love
lying
upon
their
hearts
what
manner
of
persons
ought
they
to
be
that
make
such
a
high
profession
as
this
?
2.
As
your
Principles
are
higher
,
so
your
pattern
is
better
than
others
:
they
have
not
any
of
those
Rules
that
you
heard
mentioned
in
the
large
explication
of
the
Doctrine
;
but
those
Rules
have
been
exemplified
in
the
pattern
of
our
Lord
Jesus
,
in
that
blessed
example
that
he
hath
given
us
.
He
that
saith
he
abideth
in
him
ought
himself
also
to
walk
as
he
walked
,
1
Joh.
2.6
.
to
make
him
his
pattern
,
and
to
follow
him
in
all
things
that
are
imitable
:
true
,
some
things
Christ
did
as
God
,
in
those
things
he
is
not
imitable
;
and
some
things
he
did
as
God-man
,
as
Mediator
,
in
those
things
he
can
have
no
followers
,
none
to
imitate
him
.
But
some
things
he
did
as
he
was
a
holy
person
,
now
what
his
life
was
,
such
should
ours
be
;
what
the
life
of
Christ
was
,
I
shall
only
hint
some
few
things
.
1.
The
life
of
Christ
was
the
most
self-denying
life
that
ever
was
:
we
read
of
the
self-denial
of
Abraham
,
and
we
have
two
notable
instances
of
it
;
He
obeyed
the
Call
of
God
,
and
left
his
own
Country
and
friends
,
and
kindred
,
and
acquaintance
he
went
he
knew
not
whether
,
nor
to
whom
,
yet
God
calls
,
and
he
obeys
.
—
God
again
calls
to
Abraham
to
offer
up
his
Son
Isaac
,
a
Child
of
so
many
prayers
,
and
a
Son
of
so
many
Promises
,
and
he
in
whom
all
the
Inhabitants
of
the
earth
were
to
be
blessed
;
yet
God
requiring
him
to
offer
no
that
Son
he
dares
not
with-hold
him
.
So
we
read
of
Moses
his
self-denial
,
He
refused
to
be
called
the
Son
of
Pharaohs
daughter
Now
the
self-denial
of
Christ
was
such
as
the
best
of
men
were
ever
capable
of
.
If
you
consider
the
matters
wherein
he
denied
himself
;
he
denied
himself
of
that
glory
of
which
no
Creature
was
in
a
possibility
of
enjoying
what
was
his
Glory
?
he
thought
it
no
robbery
to
be
equal
with
God
,
yet
he
suffered
all
this
Glory
to
be
obscured
and
clouded
,
and
was
contented
with
it
in
order
to
the
accomplishment
of
his
Fathers
designe
of
mercy
to
poor
sinners
;
the
glory
he
left
was
such
as
no
Cretature
was
capable
of
,
and
the
misery
he
underwen
was
such
as
no
Creature
eould
subsist
under
.
Again
,
the
life
of
Christ
was
a
pure
and
spotless
life
;
there
was
no
guile
found
in
his
mouth
,
he
was
fair
without
spot
,
the
Lamb
of
God
without
spot
,
he
was
a
man
not
only
free
from
sinful
practices
,
but
in
whom
there
was
nothing
of
a
sinful
Principle
,
and
therefore
nothing
could
disturb
him
;
all
the
temptations
of
Satan
,
all
the
allurements
of
the
world
could
not
prevail
with
him
:
Satan
(
when
he
assaulted
him
)
found
nothing
in
him
to
fasten
his
temptations
upon
;
under
the
sorest
of
his
asslictions
there
was
found
nothing
in
him
of
impatience
,
but
still
he
was
as
a
sheep
before
the
shearers
,
that
was
dumb
and
opened
not
his
mouth
;
but
when
his
Name
was
reproached
,
and
his
person
contemned
,
and
his
Soul
afflicted
,
when
he
was
under
all
those
agonies
and
pains
,
he
neither
brake
out
against
Instruments
,
nor
against
God
,
but
patiently
endured
all
.
Again
,
the
most
high
and
listinguishing
favours
that
God
his
Father
shewed
to
him
as
the
Son
of
his
love
,
and
that
Son
of
his
in
whom
his
Soul
alone
delighted
,
could
not
lift
him
up
,
as
afflictions
could
not
sink
him
,
so
neither
could
these
transport
him
;
as
the
one
could
not
cast
him
down
,
so
nither
could
the
other
lift
him
up
.
Alas
!
it
is
hard
for
us
to
be
in
a
high
condition
,
and
to
keep
our
hearts
humble
;
but
consider
the
great
favour
that
God
shewed
him
in
his
Baptisme
,
when
the
Angel
descended
in
the
shape
of
a
Dove
,
and
by
that
voyce
from
Heaven
,
This
is
my
beloved
Son
in
whom
I
am
well
pleased
;
yet
how
humbly
and
how
evenly
did
he
carry
it
under
all
varieties
of
occurrences
that
he
met
with
here
upon
earth
.
Again
,
the
strongest
temptations
could
not
unsettle
him
;
when
Satan
came
with
his
large
proffers
,
All
these
will
I
give
thee
,
if
thou
wilt
fall
down
and
worship
me
,
he
answered
him
,
Get
thee
behind
me
Satan
,
for
it
is
written
,
thou
shalt
worthe
Lond
thy
God
,
and
him
only
shalt
thou
serve
.
The
greatest
oppositions
could
not
abate
his
diligence
,
or
make
him
the
more
remiss
;
neither
the
opposition
of
enemies
,
nor
the
mistaken
Counsels
of
friends
(
as
Peter
,
Master
,
spare
thy self
)
could
take
him
off
from
his
duty
,
his
obedience
was
so
full
and
compleat
,
that
he
left
nothing
unfulfilled
of
all
that
God
commanded
him
,
John
17.4
.
I
have
glorified
thee
on
earth
,
I
have
finished
the
work
thou
gavest
me
to
do
.
I
might
shew
the
activeness
and
usefulness
of
the
life
of
Christ
,
and
what
a
notable
example
we
have
in
all
respects
of
his
burning
zeal
for
Gods
glory
;
and
his
melting
compassions
towards
poor
Souls
,
and
his
stooping
to
the
meanest
offices
in
order
to
his
peoples
good
;
and
his
preferring
the
doing
of
good
to
others
,
before
his
enjoying
all
the
good
of
the
world
;
thus
you
see
as
our
Principles
are
higher
,
so
our
pattern
is
better
.
3.
Your
engagements
are
stronger
than
all
others
are
;
other
creatures
are
beholding
to
God
for
their
beings
,
for
he
made
them
,
and
for
their
continuances
in
their
beings
,
he
keeps
their
breath
in
their
no
strils
;
they
are
beholding
to
God
for
,
their
daily
bread
and
outward
comforts
;
but
the
engagements
of
Christians
are
far
greater
than
all
these
outwards
mercies
,
though
these
are
great
.
Consider
the
great
things
that
God
hath
done
for
them
in
spiritual
things
,
in
sanctifying
their
hearts
with
Grace
;
this
is
a
blessing
that
makes
every
thing
a
blessing
to
us
;
to
the
pure
all
things
are
pure
,
if
God
hath
once
seasoned
our
hearts
with
Grace
in
sanctifying
them
,
our
Comforts
are
sanctified
.
at
least
in
a
great
measure
:
for
what
is
the
sanctification
of
our
comforts
,
but
only
a
bility
to
discharge
those
duties
that
those
comforts
enjoyn
us
to
,
that
is
to
be
faithful
in
serving
God
with
them
.
In
sanctifying
our
hearts
,
our
afflictions
are
sanctified
:
now
what
is
the
sanctifying
of
our
afflictions
but
the
improving
of
them
to
the
good
of
our
Souls
,
and
the
Glory
of
God
:
nay
,
in
sanctifying
our
hearts
all
the
Ordinances
and
Priviledges
that
we
partake
of
are
sanctified
,
we
make
a
sanctified
use
of
all
.
O
what
a
great
mercy
is
this
!
such
were
some
of
you
,
saith
the
Apostle
,
1
Cor.
6.
But
ye
are
sanctified
.
You
were
in
the
lowest
rank
of
sinners
,
but
you
are
now
in
the
highest
form
of
Creatures
;
you
are
sanctified
by
the
Spirit
of
God
.
It
is
the
work
of
sanctification
that
makes
the
great
difference
between
persevering
and
Apostate
Angels
,
this
is
that
that
makes
an
everlasting
difference
between
the
Souls
of
some
,
and
the
Souls
of
others
:
some
are
born
in
sin
,
and
live
and
die
in
sin
,
and
perish
for
ever
for
their
sins
;
all
are
born
in
sin
indeed
,
but
some
are
recovered
out
of
the
power
of
sin
by
the
work
of
sanctification
;
now
what
a
wonderfull
mercy
is
this
?
so
I
might
instance
in
the
work
of
Convesiron
,
&
in
the
work
of
the
Justification
of
our
Persons
,
this
is
another
Priviledge
that
God
hath
instated
us
in
:
and
O
how
great
a
priviledge
is
this
?
David
pronounceth
him
a
blessed
man
,
whose
iniquities
are
forgiven
,
and
whose
sins
are
covered
.
And
then
God
adopts
them
to
be
his
Sons
;
they
who
were
enemies
are
made
sriends
by
Justification
,
but
they
that
were
strangers
are
made
Sons
by
adoption
,
and
have
the
priviledge
of
Sons
,
that
is
boldness
of
access
to
God
as
our
Father
.
Again
,
every
sincere
Professor
is
made
an
heir
,
not
only
a
Son
of
God
,
but
also
on
Heir
of
Heaven
;
and
how
great
a
Priviledge
is
this
?
What
ever
our
Condition
is
in
this
World
,
yet
all
this
will
end
in
heaven
,
&
glory
,
&
happiness
.
Then
is
the
unspeakable
aggravation
of
the
mysery
of
the
most
flourishing
ungodly
man
in
the
world
,
whatever
his
condition
is
as
to
riches
and
greatness
,
and
all
the
grandure
he
is
capable
of
,
yet
all
this
will
end
in
Hell
;
but
the
sincere
Soul
(
though
it
lives
under
reproaches
,
contempts
and
scorns
,
and
all
things
that
are
unlovely
to
flesh
and
blood
?
shall
have
Heaven
at
last
,
for
they
are
heirs
of
Heaven
.
4.
Your
encouragements
are
greater
,
than
the
encouragements
of
others
:
it
is
a
great
word
that
the
Apostle
hath
to
all
sincere
Professors
,
in
the
1
Timoth.
4.8
.
Godliness
is
profitable
to
all
things
,
having
the
promise
of
the
life
that
now
is
,
and
of
that
which
is
to
come
;
it
hath
the
promise
of
Earth
and
Heaven
;
How
great
an
encouragement
is
this
?
we
shall
want
nothing
that
is
good
for
us
,
that
God
sees
convenient
;
we
shall
have
no
more
of
trouble
and
affliction
that
when
God
sees
convenient
and
needful
for
us
;
for
a
little
time
if
need
be
ye
are
in
heaviness
:
we
shall
have
no
more
loads
nor
weights
upon
us
but
what
we
shall
have
assistance
from
God
to
support
us
under
:
God
hath
engaged
that
we
shall
meet
with
no
more
difficulties
in
his
service
,
but
what
he
will
carry
us
through
.
And
then
as
to
the
other
world
all
shall
tend
to
their
happiness
there
.
Now
what
an
unspeakable
comfort
is
this
?
Alas
!
this
life
is
a
life
of
vanity
at
the
best
;
nay
,
this
life
is
many
times
mixt
with
vexation
in
the
best
:
but
to
think
of
future
Glory
one
would
wonder
there
should
be
any
thing
of
remissness
or
slightness
in
the
service
of
God
.
5.
Gods
expectations
from
you
are
higher
than
others
:
To
whom
much
is
given
of
them
much
is
required
.
God
hath
done
so
much
for
for
you
already
,
and
hath
promised
so
much
to
you
hereafter
,
that
he
expects
you
should
live
,
not
at
the
rate
of
other
persons
,
but
above
them
,
and
to
outstrip
them
.
6.
Your
dangers
are
greater
if
you
be
not
faithful
:
all
they
that
enjoy
the
Gospel
and
do
not
answer
the
engagements
of
the
Gospel
,
are
so
far
from
being
better
than
others
,
that
it
is
worse
with
them
than
others
.
The
wrath
of
God
,
saith
the
Apostle
,
is
revealed
from
Heaven
against
all
ungodliness
and
unrighteousness
of
men
,
Rom.
1.18
.
To
the
Jew
first
,
because
their
light
was
clearet
,
and
they
had
greater
priviledges
than
others
;
and
so
those
Cities
to
whom
the
Gospel
came
,
Wo
to
thee
Corazin
,
wo
thee
Bethsaida
,
&c.
Marth.
11.22
.
You
have
been
lifted
up
to
Heaven
in
respect
of
the
means
of
salvation
,
but
you
shall
be
cast
down
to
Hell
in
respect
of
the
punishment
,
because
of
your
unfruitfulness
and
unthankfulness
for
these
mercies
;
because
you
have
received
the
Grace
of
God
in
vain
.
PSALM
.
18.46
.
The
Lord
liveth
,
and
blessed
be
my
Rock
,
and
let
the
God
of
my
Savation
be
oxalted
.
IN
the
words
we
have
that
full
Contentment
,
and
that
compleat
satisfaction
which
David
took
in
God
alone
.
(
the
Lord
liveth
;
)
it
is
as
much
as
if
he
had
said
,
Though
Friends
die
,
and
Creature
helps
be
removed
,
and
though
all
outward
Comforts
may
wither
and
perish
,
yet
still
that
which
is
enough
for
me
,
is
this
,
(
The
Lord
liveth
.
)
David
had
in
former
times
been
stript
at
once
of
all
his
Comforts
;
it
was
the
saddest
condition
that
ever
that
holy
man
was
it
,
which
we
find
recorded
,
1
Sam
30
6.
when
David
was
not
only
benished
from
Jerusalen
,
and
from
amongst
the
people
of
God
;
but
after
he
had
taken
shelter
under
Achish
the
Philistine
Lords
complain
against
him
,
so
that
he
must
to
longer
abide
there
neither
;
the
only
place
that
was
left
him
was
a
little
Zoar
(
Ziglag
,
I
mean
)
and
when
he
thinks
to
retire
thither
,
the
Amalekites
were
come
and
had
taken
away
his
substance
;
and
(
which
was
worse
)
his
wives
and
all
that
he
had
in
the
world
was
gone
;
and
that
which
added
still
to
his
grief
was
,
that
those
few
followers
which
were
yet
with
him
,
spake
of
stoning
of
him
:
but
though
his
case
was
very
sad
,
yet
he
comforts
himself
in
the
Lord
his
God
.
And
let
our
case
be
whatever
it
will
,
our
care
should
be
to
get
an
interest
in
God
,
and
to
comfort
our selves
in
him
.
It
is
in
a
very
high
strain
that
David
begins
this
Psalm
with
,
and
the
more
abrupt
and
sudden
the
expressions
seem
to
be
,
the
more
Pathetical
and
affectionate
they
are
.
I
will
love
thee
,
O
Lord
my
strength
:
The
Lord
is
my
Rock
,
my
Fortress
and
my
Deliverer
:
My
God
,
in
whom
I
will
teust
,
my
Buckler
,
and
the
horn
of
my
Salvation
,
and
my
Tower
.
I
will
call
upon
the
Lord
,
who
is
morthy
to
be
praised
,
&c.
Here
are
expressions
upon
expresions
,
his
heart
was
full
,
and
he
scarce
knew
how
to
give
his
thoughts
sufficient
vent
,
in
admiring
and
adoring
the
goodness
of
God
to
him
.
Now
least
these
high
confidences
that
David
had
in
God
,
should
seem
to
be
no
better
than
some
rash
,
and
hasty
raptures
:
he
lays
down
the
ground
of
these
confidences
in
the
reiterated
experiences
he
had
had
of
the
goodness
of
God
to
him
,
in
vers.
4
,
5.6
.
and
so
on
.
The
sorrows
of
Death
compassed
me
,
and
the
floods
of
ungodly
men
made
me
afraid
:
the
sorrows
of
Hell
compassed
me
about
,
the
snares
of
death
prevented
me
.
In
my
distress
I
called
upon
the
Name
of
the
Lord
,
and
cried
to
my
God
,
he
heard
my
voice
out
of
his
Temple
,
and
my
cry
came
before
him
,
even
into
his
ears
;
then
the
earth
shook
and
trembled
,
&c.
I
shall
not
need
to
trouble
you
with
the
several
Opinions
of
Interpreters
particularly
what
his
distresses
then
were
;
but
in
general
it
is
acknowledged
by
all
,
That
his
distresses
were
such
,
that
if
God
had
not
helped
him
,
none
else
could
;
and
when
he
had
none
other
comforter
or
help
left
,
none
else
to
depend
upon
,
then
he
cries
to
God
,
and
he
doth
not
cry
in
vain
;
and
so
you
find
him
in
another
distress
he
was
afterwards
,
in
the
16
,
17
,
18.
verses
of
this
Psalm
,
He
sent
from
above
,
he
took
me
,
he
drew
me
out
of
many
waters
(
that
is
many
afflictions
)
he
delivered
me
from
my
strong
enemy
,
and
from
them
that
hated
me
,
for
they
were
too
strong
for
me
:
Relating
to
Saul
(
as
you
may
see
,
if
you
compare
that
place
with
the
Preface
of
he
Psalm
.
)
They
prevented
me
in
the
day
of
my
calamity
,
but
the
Lord
was
my
stay
,
he
brought
me
forth
also
into
a
large
place
,
he
delivered
me
because
he
delighted
in
me
Now
here
David
comforts
himself
in
his
sincerity
,
though
he
doth
not
speak
as
a
self-Justificiary
,
or
manifest
the
least
of
a
Pharisaical
temper
,
as
if
he
thought
he
merited
any
thing
from
the
hands
of
God
:
yet
it
was
his
comfort
,
in
respect
of
himslef
,
that
God
had
owned
his
uprightness
in
preserving
him
in
those
dangers
;
and
it
is
the
encouragement
he
gives
to
others
;
he
gives
also
cautions
to
wicked
men
,
for
't
is
very
observable
in
this
Psalme
,
that
when
David
speaks
of
his
Experiences
and
Comforts
in
God
,
he
frequently
intermixes
his
Cautions
to
the
Enemies
of
God
;
that
if
they
would
deal
frowardly
,
God
would
deal
frowardly
with
them
.
But
then
to
encourage
the
people
of
God
,
says
he
,
With
the
merciful
thou
wil
t
shew
thy self
merciful
,
with
the
upright
man
thou
wilt
shew
thy self
upright
,
and
with
the
pure
thou
wilt
shew
thy self
pure
.
In
the
words
we
have
the
result
that
Davids
thoughts
came
too
(
The
Lord
liveth
)
he
had
seen
how
much
of
vanity
and
disappointment
there
was
in
all
Creature
comforts
:
many
of
his
people
had
been
time
after
time
knockt
off
from
them
;
but
says
he
,
(
the
Lord
lives
)
and
therefore
here
he
sits
down
,
here
he
is
resolved
to
fix
.
In
these
words
be
these
three
particulars
:
1.
There
is
a
Declaration
of
what
God
is
in
himself
,
he
is
the
living
God
.
(
The
Lord
lives
.
)
2.
A
Description
of
what
God
is
to
his
people
:
(
And
blessed
be
my
Rock
)
A
Rock
denotes
strength
,
fafety
,
protection
;
God
doth
often
set
forth
his
goodness
to
his
people
under
this
Metabhor
;
He
is
said
to
be
a
Rock
higher
than
all
waves
,
a
shelter
from
all
storms
:
their
Fortresses
of
old
were
usually
built
upon
Rocks
,
that
so
the
accesses
of
the
Enemy
might
be
the
more
difficult
;
and
therefore
they
were
looked
upon
as
places
of
the
greatest
security
.
Their
Rock
is
not
as
our
Rock
even
our
Enemies
themselves
being
Judges
,
says
Moses
;
Deut.
32.31
.
3.
Here
is
Davids
magnifying
and
admiring
of
God
,
upon
this
double
consideration
,
both
of
what
God
is
in
himself
,
and
of
what
he
is
to
his
people
.
(
The
Lord
liveth
,
and
blessed
be
my
Rock
,
and
let
the
God
of
my
Salvation
be
exalted
.
)
He
is
careful
to
comfort
himself
in
this
God
,
and
he
would
have
others
follow
his
practise
.
Doct.
That
't
is
the
admirable
suppore
of
the
people
of
God
,
that
when
friends
die
,
and
all
Creature
comforts
fail
,
yet
God
lives
,
yet
the
Lord
Lives
.
You
Fathers
where
are
they
?
and
the
Prophets
do
they
live
for
ever
?
Zech.
1.5
.
Those
Relations
that
are
most
comfortable
,
and
who
use
to
have
the
most
care
in
them
for
us
,
yet
these
are
fading
Relations
.
Your
Fathers
where
are
they
?
Nay
,
those
Relations
that
are
most
useful
,
not
in
outward
respects
only
,
but
also
in
Spirituals
,
these
are
dying
persons
,
The
Prophets
do
they
live
for
ever
?
But
when
all
our
Creature-comforts
die
and
vanish
,
yet
the
Lord
lives
.
There
are
three
things
that
I
shall
speak
to
in
the
opening
of
this
observation
.
-
1.
The
first
is
this
,
That
the
Lord
whom
we
serve
is
the
living
God
;
he
lives
:
This
Title
I
shall
shew
,
how
far
it
is
appropriated
to
God
above
all
Creatures
whatsoever
.
-
2.
That
as
he
is
the
living
God
,
so
he
lives
as
Lord
.
-
3.
How
much
this
is
to
the
support
and
comfort
of
all
his
people
.
1.
That
however
all
other
Creatures
may
be
dying
,
yet
God
liveth
:
all
those
Names
by
which
God
hath
made
himself
known
in
Scripture
,
do
strongly
imply
this
Truth
.
That
great
Name
Jehovah
,
which
is
so
often
mentioned
in
Scripture
,
signifies
,
A
God
of
Being
,
a
God
that
gives
being
to
all
other
Creatures
,
and
a
God
that
is
the
Fountain
of
Being
in
himself
.
When
God
send
Moses
upon
that
difficult
Errand
,
of
treating
with
Pharaoh
,
about
the
releasing
Ifrael
out
of
their
for
bondage
,
Exod.
3.14
.
this
is
the
Name
by
which
God
makes
himself
known
(
I
am
that
I
am
hath
sent
thee
)
that
is
,
I
that
alone
am
,
the
name
by
which
the
very
Heathen
spake
of
their
God
Zena
,
qusia
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
as
one
glosses
upon
that
Name
)
that
is
,
they
thought
him
to
be
a
living
God
.
But
to
be
short
,
We
find
that
God
is
often
stiled
in
Scripture
,
the
living
God
,
to
denote
him
to
be
the
true
God
.
2
King
.
19.4
.
when
Rabshekah
came
,
and
put
Hezckiah
into
those
fears
,
he
sends
to
Isaiah
,
to
pray
to
the
Lord
,
It
may
be
,
says
he
,
the
Lord
thy
God
will
hear
all
the
words
of
Rabshekah
,
whom
,
the
King
of
Assyria
his
Master
,
hath
sent
to
reproach
the
living
God
,
that
is
,
the
true
God
.
So
when
David
expresseth
his
earnest
affectionateness
in
desiring
Communtion
with
God
,
he
speaks
of
him
as
the
living
God
,
Psalm
42.2
.
My
Soul
thirsheth
for
God
,
for
the
living
God
,
that
is
,
for
the
true
God
:
When
shall
I
come
and
appear
before
God
?
And
so
Psalm
84.2
.
My
Soul
longeth
,
yea
,
even
fainteth
for
the
Coasts
of
the
Lord
:
my
heart
and
my
flesh
cryeth
out
for
the
living
God
.
And
so
the
Prophet
Joremiah
parahprasing
a
little
farther
upon
this
word
,
Jerem.
10.10
.
But
the
Lord
is
the
true
God
,
he
is
the
living
God
,
and
an
everlasting
King
,
at
his
wrath
the
earth
shall
tremble
,
and
the
Nations
shall
nto
be
able
to
abide
his
indignation
,
he
is
the
living
God
,
and
this
is
the
Argument
to
prove
him
to
be
the
true
God
.
So
Dan.
6.
when
Darius
had
been
surprized
in
the
Decrēe
against
Daniel
,
and
had
consented
unawares
to
his
being
cast
into
the
Den
of
Lyons
,
he
came
to
the
Den
,
and
cried
with
a
lamentable
voyce
,
unto
Daniel
,
and
spake
,
saying
,
O
Danicl
,
Servant
of
the
living
God
,
is
thy
God
whom
thou
servest
continually
able
to
deliver
thee
from
the
Lions
?
He
is
a
God
indeed
.
But
farther
he
is
often
stiled
the
living
God
,
in
opposition
to
dead
Idols
,
which
were
the
Gods
of
the
Heathen
.
So
you
have
a
notable
description
of
those
Idols
which
the
sinners
of
that
age
did
worship
.
Psal.
115.3
.
and
so
on
.
But
our
God
he
is
in
the
Heaven
,
he
hath
done
whatsoever
he
pleased
,
their
Idols
are
silver
and
gold
;
the
works
of
mens
hands
,
they
have
mouths
but
they
speak
not
,
eyes
have
they
but
see
uot
,
they
have
ears
but
hear
not
,
noses
have
they
but
they
smell
not
,
they
have
hands
but
they
handie
not
,
feet
have
they
but
they
walk
not
,
neither
speak
,
they
through
the
throat
,
but
our
God
is
the
living
God
.
Again
,
he
is
stiled
the
living
God
in
opposition
to
dying
men
,
as
Magistrates
are
sometimes
stiled
Gods
,
Psalm
82.6
.
I
said
ye
are
Gods
,
but
ye
shall
die
like
men
,
and
so
Deut.
5.26
.
For
who
is
there
of
all
flesh
,
that
hath
heard
the
voice
of
the
living
God
,
speaking
out
of
the
midst
of
the
fire
,
as
we
have
,
and
lived
?
When
God
would
give
his
people
the
greatest
assurance
of
the
certain
accomplishment
of
his
promises
,
he
speaks
in
this
language
,
as
I
live
,
:
he
swears
by
his
own
life
.
So
you
have
it
Isa.
49.18
.
Lift
up
thi●●
eyes
round
about
,
and
behold
all
these
gather
them
.
selves
together
,
and
come
to
thee
,
as
I
live
saith
the
Lord
,
thou
shalt
surely
cloath
thee
with
them
all
as
with
an
Ornament
,
and
bind
them
on
thee
as
a
Bride
doth
.
So
Numb.
14.20
,
21.
when
Moses
interceded
for
that
repining
and
murmuring
people
,
saith
God
,
I
have
pardoned
according
to
thy
word
,
but
as
truly
as
I
live
,
all
the
earth
shall
be
filled
with
the
Glory
of
the
Lord
.
When
God
would
startle
sinners
,
and
make
them
sensible
of
of
what
is
coming
upon
them
,
as
sure
as
I
live
,
(
saith
the
Lord
)
his
iniquity
shall
not
go
unpunished
.
So
Ezek
5.11
.
But
I
have
sufficiently
cleared
this
from
Scripture
.
You
see
then
all
along
,
that
God
in
Scripture
is
stiled
the
living
God
,
and
it
is
such
a
kind
of
life
as
no
Creature
is
capable
of
,
that
is
here
ascribed
to
God
,
and
that
I
shall
shew
in
these
5
particulars
.
1.
He
lives
Originally
from
himself
,
Psal.
36.9
.
For
with
thee
is
the
Fountain
of
life
;
he
is
the
Fountain
of
life
to
others
,
and
he
is
the
Fountain
of
life
to
himself
That
life
which
all
Creatures
have
is
a
deriv'd
life
,
it
is
what
they
have
receiv'd
from
God
,
Acts
17.25
.
Neither
is
he
worshipped
with
mens
hands
,
as
though
he
needed
any
thing
,
seeing
he
giveth
to
all
life
and
breath
,
and
all
things
.
There
is
not
that
Creature
that
liveth
upon
the
face
of
the
earth
,
but
it
hath
its
life
from
God
:
and
so
ver.
28.
In
him
we
live
and
move
and
have
our
being
;
but
that
life
which
God
liveth
,
it
is
an
underived
life
:
He
is
as
one
speaks
,
One
that
hath
his
life
from
himself
.
The
Moon
shines
with
a
borrowed
light
;
and
all
Creatures
have
nothing
but
what
they
have
receive●
:
their
very
light
it
is
from
God
,
it
is
his
light
that
we
see
light
;
there
is
no
Creature
,
but
it
is
beholding
to
God
for
its
very
Being
,
for
it
is
impossible
that
any
Creature
should
be
the
Author
of
its
own
Being
.
That
which
once
was
not
,
could
never
produce
it self
,
for
whilst
it
was
nothing
,
it
could
do
nothing
;
and
in
all
successions
of
being
that
are
in
the
world
,
here
is
one
Creature
proceeds
from
another
,
and
that
other
from
another
before
it
,
and
so
on
;
so
that
in
all
successions
we
must
needs
come
to
some
first
Being
,
now
this
first
Being
must
needs
be
of
himself
uncreated
,
and
of
himself
unoriginated
;
that
's
one
particular
how
God
liveth
,
he
liveth
originally
and
from
himself
.
2.
He
lives
intirely
,
and
of
himself
,
without
dependance
upon
any
other
.
The
life
of
poor
.
Creatures
as
it
is
received
from
God
,
so
it
is
upheld
by
God
.
Rom.
11.36
.
All
things
are
of
him
,
and
all
things
are
by
him
:
our
very
breath
in
our
Nostrils
he
keeps
it
in
;
and
should
not
God
keep
it
in
,
it
would
be
every
moment
going
out
:
and
therefore
God
is
not
only
stiled
the
Fountain
of
life
(
in
that
Psalm
quoted
before
)
but
he
is
also
stiled
the
Lord
of
life
(
i.
e.
)
he
prolongs
and
shortens
the
lives
of
his
Creatures
,
as
himself
pleascth
.
Deut.
32.39
.
See
now
,
that
I
,
even
I
,
am
he
,
and
there
is
no
God
with
me
,
I
kill
,
and
make
alive
,
I
wound
,
and
I
heal
,
neither
is
there
any
that
can
deliver
out
of
my
hands
:
and
so
you
read
that
God
hath
set
to
every
man
his
bounds
beyond
which
he
cannot
pass
Num.
14.5
.
The
Number
(
it
is
not
said
of
our
years
)
but
even
the
Number
of
our
very
months
it
is
with
God
:
seeing
his
days
are
determined
,
the
Number
of
his
months
is
with
thee
,
Thou
hast
appointed
bounds
that
he
cannot
pass
.
But
now
God
lives
of
himself
,
we
live
altogether
in
dependance
upon
him
.
It
is
true
,
there
are
many
Creatures
,
we
depend
upon
in
the
ordinary
course
of
God's
Providence
;
how
many
Creatures
lose
their
lives
to
support
,
and
preserve
ours
?
but
God
hath
no
dependances
upon
any
other
,
but
he
lives
of
himself
.
3.
He
lives
most
perfectly
(
not
only
origial
,
from
himself
and
intirely
in
himself
without
dependance
upon
others
(
but
he
lives
most
perfectly
in
the
enjoyment
of
himself
:
how
many
things
concur
together
to
piece
out
our
lives
to
us
.
Look
upon
man
in
his
natural
condition
,
and
he
is
the
most
necessitous
,
indigent
Creature
in
the
whole
world
,
made
up
of
nothing
but
wants
and
weaknesses
:
we
are
flesh
and
blood
,
we
stand
in
need
of
food
and
rayment
,
and
20
such
things
;
and
when
God
hath
translated
us
into
a
stare
of
Grace
,
though
we
have
rcceived
never
so
much
,
yet
still
we
want
more
.
'T
is
no
life
of
perfection
whilst
we
are
here
on
earth
;
there
may
be
a
perfection
of
parts
,
but
not
of
Degrees
:
and
indeed
(
observe
it
)
absolute
perfection
is
to
be
found
no
where
but
in
God
alone
,
he
lives
perfectly
:
we
read
of
Angels
,
and
of
the
spirits
of
just
men
made
perfect
,
but
how
?
it
is
not
spoken
,
nor
to
be
understod
of
absolute
perfection
:
but
that
may
be
said
to
be
perfect
,
in
which
nothing
is
defective
,
that
is
necessary
to
its
being
;
thus
Angles
are
perfect
in
their
kind
(
i.
e.
)
they
have
their
compleat
nature
which
becomes
their
Rank
;
and
so
the
spirits
of
just
men
are
made
perfect
,
because
they
are
restored
to
that
perfection
by
Grace
,
which
they
had
lost
by
sin
.
But
absolute
perfection
is
no
where
to
be
found
but
in
God
alone
;
in
him
is
that
infinite
fulness
,
and
therefore
it
is
that
his
happiness
is
infinitely
perfect
,
and
such
happiness
that
no
Creature
is
capable
of
.
For
though
the
happiness
of
all
Creatures
consists
in
the
enjoyment
of
God
,
yet
these
enjoyments
are
onely
according
to
the
capacities
of
Crcatures
:
And
therefore
a
Learned
Writer
compares
several
Believers
to
several
vessels
thrown
into
the
Sea
,
here
is
a
vessel
of
a
lesser
size
,
and
there
is
a
vessel
of
a
larger
size
,
but
every
vessel
being
thrown
into
the
Sea
is
full
,
and
hath
as
much
as
it
can
contain
.
And
this
is
the
happiness
of
Angels
,
and
the
spirits
of
just
men
made
perfect
.
But
the
happiness
of
God
is
unspeak
because
of
his
infinite
fulness
in
himself
.
4.
God
lives
immutably
.
Our
life
is
full
of
changes
every
moment
(
as
one
speaks
)
there
is
no
person
that
is
two
moments
the
same
;
he
hath
one
moment
past
over
him
more
than
he
had
before
when
the
second
comes
.
When
we
come
into
the
world
,
we
pass
from
Childhood
to
Youth
,
from
Youth
to
riper
Years
,
but
when
we
are
come
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
heighth
of
our
strength
,
then
we
decline
and
pass
to
old
age
again
.
As
the
Sun
is
always
in
Motion
and
never
stands
still
,
but
is
either
rising
higher
and
higher
,
until
it
come
to
the
Meridian
,
and
when
once
it
is
there
,
then
it
declines
lower
and
lower
again
:
thus
it
is
with
man
,
he
is
never
at
a
stop
.
But
it
is
not
so
with
God
,
there
is
no
variableness
,
or
shadow
of
turning
in
him
.
Take
the
most
immutable
things
in
nature
,
and
they
are
changeable
,
even
the
Heavens
themselves
,
Psal.
102.25
,
26
,
27.
Of
old
thou
hast
laid
the
foundations
of
the
earth
,
and
the
Heavens
are
the
work
of
thy
hands
,
they
shall
perish
,
hut
thou
shalt
endure
:
yea
,
all
of
them
shall
wax
old
like
a
Garment
,
as
a
vesture
shalt
thou
change
them
,
and
they
shall
be
changed
,
but
thou
art
the
same
,
and
thy
years
shall
have
no
end
.
God
therefore
lives
immutably
,
he
is
said
to
be
the
same
yesterday
,
to
day
,
and
for
ever
.
He
is
the
same
in
himself
in
all
his
excellencies
and
perfections
,
and
he
is
the
same
to
his
people
.
5.
God
doth
not
only
live
immutably
for
a
Time
,
but
Aeternally
,
for
ever
.
1
Tim.
6.16
.
Who
only
hath
immortality
,
dwelling
in
that
light
which
no
man
can
approach
unto
,
who
only
bath
Immortality
.
Why
,
are
not
Angels
immortal
?
and
are
not
the
Souls
of
men
immortal
?
it
would
be
good
news
to
wicked
men
if
their
Souls
could
die
with
their
Bodies
,
and
if
death
were
no
more
to
them
,
than
to
other
ereatures
,
that
when
they
die
there
were
an
end
of
them
,
that
they
were
not
subject
to
an
after-account
in
another
world
.
That
is
not
the
meaning
of
it
,
but
he
only
hath
Immortality
in
himself
.
For
though
Angels
be
Immortal
,
yet
this
Immortality
is
not
per
naturam
,
but
per
Gratiam
;
it
is
not
so
much
from
their
nature
,
as
the
support
of
God
:
for
God
supports
all
things
in
their
Beings
;
and
the
infinite
power
of
God
doth
as
much
appear
in
his
works
of
supportation
and
preservation
,
as
in
his
works
of
Creation
at
the
first
,
And
so
for
the
Soul
of
man
it
is
immortal
:
but
still
all
this
is
because
God
upholds
it
to
all
Eternity
.
But
God
hath
Immortality
,
Psalm
.
90
2.
Before
the
Mountains
were
brought
forth
,
or
ever
thou
hadst
framed
the
earth
or
the
world
,
even
from
everlasting
to
everlasting
thou
art
God
.
From
everlasting
?
yes
,
and
to
everlasting
;
and
so
Psalm
.
92.8
,
9.
you
have
the
like
expression
.
But
thou
Lord
art
most
high
for
evermore
,
for
loe
thine
enemies
,
O
Lord
,
loe
thine
enemies
shall
perish
,
but
thou
shalt
abide
for
ever
:
and
so
Psalm
.
102.12
.
But
thou
,
O
Lord
,
shalt
endure
for
ever
,
and
thy
remembrance
to
all
Generations
.
I
might
multiply
places
;
for
this
is
so
often
mentioned
in
Scripture
,
that
I
must
needs
forbear
farther
Quotations
.
A
thousand
years
with
the
Lord
are
but
as
one
day
,
2
Pet.
3.8
.
He
is
the
Alpha
and
Omega
,
the
first
and
the
last
,
without
beginning
or
and
of
days
:
that
is
spoken
of
Christ
.
This
is
the
first
thing
propounded
to
be
spoken
to
,
That
the
God
whom
we
own
,
and
whom
we
serve
,
is
the
living
God
:
in
opposition
to
dead
Idols
,
and
all
dying
Creatures
.
He
lives
originally
from
himself
.
Intirely
of
himself
.
Perfectly
in
the
enjoyment
of
himself
.
He
lives
immntably
,
and
he
lives
eternally
.
2.
The
Second
thing
was
,
That
he
lives
as
Lord
,
(
that
is
)
as
God
exercising
his
Dominion
over
all
things
both
in
Heaven
and
earth
,
and
this
you
find
very
frequently
mentioned
in
Scripture
.
Psal.
97.1
.
It
is
spoken
by
way
of
comfort
,
and
of
awakening
to
the
wicked
:
so
Psal.
97.1
.
and
Dan.
4.3
,
The
Mediatory
Kingdom
Christ
received
from
his
Father
,
he
had
all
power
commus
nicated
to
him
,
as
Mat.
28.18
.
God
hath
exalted
him
above
all
,
and
made
him
the
head
of
all
,
Eph
1.21
,
22
,
23.
This
Kingdom
of
Christ
is
so
established
on
him
,
that
he
shall
rule
so
long
as
there
is
one
Enemy
remaining
to
be
subdued
,
and
conquered
,
1
Cor.
15.26
,
27.
and
as
long
as
one
Elect
person
is
to
be
called
in
,
preserved
,
and
taken
care
of
in
this
world
,
Christ
retains
his
Dominion
;
and
when
these
things
are
finished
,
Christ
resignes
his
Kingdom
into
his
Fathers
hands
,
and
God
becomes
all
in
all
:
and
he
lives
as
Lord
,
to
make
good
all
his
Promises
to
his
people
,
and
to
fulfil
his
threatings
against
his
Enemies
.
Now
consider
how
large
a
Treasure
the
Promises
are
,
such
,
as
we
cannot
desire
any
blessing
beyond
what
the
Promises
do
contain
.
As
to
the
Blessings
of
this
life
,
what
can
we
desire
more
than
God
promises
?
God
promises
we
shall
have
so
much
of
this
world
as
is
for
our
good
;
and
would
you
have
that
which
is
for
your
hurt
?
this
was
a
rash
desire
.
God
hath
promised
to
free
us
from
so
much
evil
in
this
world
,
as
our
condition
can
be
safe
without
;
afflictions
shall
be
for
a
little
time
if
need
be
,
no
more
and
no
longer
shall
our
afflictions
continue
,
then
what
is
needful
,
and
so
long
as
we
need
them
,
they
shall
.
3.
How
is
this
for
the
support
and
comfort
of
Gods
people
that
God
lives
?
I
answer
,
if
we
consider
what
God
is
,
there
is
enough
in
this
to
so
speak
it
highly
to
the
advantage
of
his
People
.
Look
upon
God
in
those
excellencies
by
which
he
hath
made
known
himself
to
his
poor
Creatures
,
and
this
must
needs
be
greatly
to
their
support
and
comfort
,
though
all
other
comforts
should
be
taken
from
from
them
;
God
is
the
Fountain
of
all
good
,
and
there
is
that
infinite
fulness
in
him
,
that
whatever
our
wants
be
,
yet
there
is
enough
in
his
fulness
to
supply
us
.
Though
our
wants
are
far
more
,
and
greater
than
we
are
able
to
understand
,
yet
they
are
not
too
great
for
infinite
fulness
to
supply
.
We
want
all
those
mercies
by
which
God
hath
commended
his
love
to
poor
Creatures
,
there
is
not
one
single
mercy
,
either
pardoning
,
or
purging
,
or
sealing
mercy
which
we
need
not
.
But
our
comfort
is
,
we
cannot
need
that
mercy
,
but
there
is
enough
in
God
for
our
relief
,
according
to
our
particular
case
:
because
he
is
the
Fountain
of
all
blessings
,
the
God
of
all
consolation
,
the
Giver
of
every
good
gift
.
He
is
the
Fountain
of
his
own
perfections
,
and
he
is
the
Fountain
of
all
the
Excellencies
that
are
amongst
the
Creatures
:
the
very
Angels
themselves
do
but
shine
with
a
borrowed
light
:
Rom.
11.36
.
For
of
him
,
and
through
him
,
and
to
him
are
all
things
.
Nay
,
he
is
a
full
Fountain
,
an
Eternal
Fountain
that
can
never
be
exhausted
or
drawn
dry
.
Though
God
hath
been
thousands
of
years
communicating
good
to
his
Creatures
,
and
that
in
divers
ways
,
yet
he
is
as
full
as
ever
.
We
have
some
Resemblances
of
this
in
Nature
.
Though
the
Sun
hath
been
priviledging
the
world
with
its
light
for
some
thousands
of
years
,
yet
the
Sun
is
as
full
of
light
as
ever
.
And
the
Sea
,
though
it
hath
been
so
long
supplying
the
streams
,
yet
is
as
full
of
water
as
ever
:
yet
all
these
Resemblances
are
but
dark
Representations
,
and
shadows
of
that
infinite
fulness
and
excellencie
that
is
in
God
.
Alas
!
these
Creature
helps
are
but
like
leaking
vessels
and
broken
Cisterns
,
so
Jeremiah
compares
them
,
Jer.
2.13
.
For
my
people
have
committed
two
evils
,
they
have
forsaken
me
the
fountain
of
living
waters
,
and
howed
them
out
Cisterns
,
broken
Cisterns
that
can
hold
no
water
:
they
are
but
Cisterns
,
and
therefore
cannot
hold
much
,
and
they
are
broken
Cisterns
,
and
therefore
cannot
hold
what
they
have
long
;
all
our
Creature-comforts
are
but
like
Hagars
bottle
that
will
be
soon
empty
and
dry
,
Gen.
21.15
.
But
now
,
though
God
hath
bestowed
millions
of
blessings
upon
his
people
,
yet
he
hath
as
many
blessings
in
store
for
them
as
ever
.
None
shall
have
cause
to
say
to
him
as
Esau
to
Isaac
,
with
tears
,
Hast
thou
but
one
blessing
,
my
Father
,
bless
me
,
even
me
also
,
O
my
Father
.
The
Name
by
which
God
made
himself
known
to
Abraham
was
this
,
I
am
God
All-sufficient
,
Gen.
17.1
.
and
what
greater
thing
can
be
said
than
this
All-sufficient
.
Let
our
case
be
what
it
will
;
suppose
we
are
stript
of
all
our
comforts
,
God
hath
taken
away
a
most
comfortable
Child
,
a
most
loving
Husband
,
a
most
faithful
friend
,
one
that
hath
been
in
all
respects
very
helpful
,
both
to
our
Souls
,
and
to
the
comforts
of
our
lives
heretofore
;
yet
what
is
all
this
to
the
All-sufficiencie
of
God
?
if
we
look
upon
upon
him
as
God
All
sufficient
,
and
consider
this
God
still
lives
,
though
the
Cistern
may
be
dry
,
yet
the
Fountain
is
open
,
though
Creature
comforts
may
be
gone
,
yet
God
is
still
where
he
was
,
this
must
needs
be
a
ground
of
Comfort
to
the
people
of
God
.
Again
,
Look
upon
God
not
only
as
the
Fountain
of
all
good
,
but
as
the
Sum
and
Quintessense
of
all
good
;
and
this
must
needs
be
comfortable
to
his
people
;
for
whatever
is
of
comfort
in
any
Creature
must
needs
be
much
more
in
God
,
for
God
that
makes
any
Creature
comfortable
to
us
,
can
in
the
absence
of
that
Creature
communicate
the
same
comfort
to
us
from
himself
.
Observe
it
according
to
that
old
Rule
,
That
which
makes
any
thing
such
,
must
needs
it self
be
more
such
.
The
Schoolmen
speak
of
three
ways
by
which
we
may
come
to
the
knowledge
of
God
.
The
first
is
by
way
of
Causality
,
when
we
take
notice
of
those
various
excellencies
that
are
scattered
up
and
down
in
the
Creatures
,
and
all
these
meet
in
God
,
yea
,
and
meet
in
him
without
the
least
mixture
of
those
imperfections
wherewith
they
are
clogg'd
in
the
Creature
;
but
that
's
not
all
.
Secondly
,
they
are
all
in
God
by
way
of
Infiniteness
.
Is
a
friend
comfortable
?
God
is
a
friend
beyond
all
friends
.
Is
a
faithful
Counsellor
a
great
help
?
what
help
can
you
liken
unto
God
?
in
respect
of
his
Being
,
saith
Isaiah
40.18
.
To
whom
will
you
liken
me
?
where
is
the
person
,
or
that
friend
who
can
do
that
for
you
,
which
I
have
done
,
and
am
still
ready
to
do
?
Do
you
look
upon
ease
as
a
great
priviledge
,
there
's
no
such
ease
as
that
which
God
gives
;
he
gives
ease
to
troubled
minds
,
peace
to
wounded
Consciences
.
Nay
,
is
life
it self
desirable
?
you
read
Psal.
63.3
.
God
is
much
more
desirable
:
in
life
and
death
God
is
desirable
.
Thy
loving
kindness
(
saith
he
)
is
better
than
life
:
he
had
rather
die
in
the
favour
of
God
,
than
live
in
a
condition
of
estrangement
from
God
.
Alas
!
what
is
the
light
of
a
Candle
to
the
light
of
the
Sun
?
God
is
(
in
the
absence
of
all
Creature-comforts
)
not
only
as
good
as
those
comforts
would
be
,
but
he
is
much
better
to
them
;
as
Elkanah
said
to
Hannah
,
Am
not
I
better
to
thee
than
ten
Sons
?
1
Sam.
1.8
.
When
the
people
of
God
do
leave
no
less
than
their
all
here
below
,
they
leave
Friends
,
Relations
,
Acquaintance
,
their
Creature-enjoyments
,
they
part
with
all
at
once
,
and
do
you
think
they
are
any
losers
by
it
,
when
they
go
to
the
enjoyment
of
God
alone
?
For
it
is
said
in
Heaven
,
God
shall
be
all
in
all
,
there
they
have
all
made
up
in
God
.
But
then
farther
,
look
upon
God
not
only
as
the
Fountain
and
Quintessence
of
all
good
,
but
look
upon
him
as
the
supreme
disposer
of
all
things
in
the
world
,
and
this
God
yet
lives
;
though
we
have
enemies
,
and
dangers
,
and
wants
;
and
though
we
have
not
the
Counsel
of
the
friend
we
had
before
,
nor
the
instruction
of
those
Ministers
we
had
,
by
whom
formerly
we
have
been
refreshed
,
yet
still
that
God
lives
who
hath
the
disposal
of
all
things
in
the
world
in
his
own
hands
;
insomuch
there
is
not
a
hair
falls
from
our
heads
without
the
will
of
our
Father
.
Lament.
3.37
.
Who
is
he
that
saith
,
and
it
cometh
to
pas●
when
the
Lord
commandeth
it
not
?
there
are
many
devises
in
the
heart
of
man
,
but
the
Counsel
of
the
Lord
that
shall
stand
.
Prov.
9
21.
and
so
Psalm
.
103.19
.
The
Lord
hath
prepared
his
Throne
in
the
Heavens
,
and
his
Kingdom
ruleth
over
all
.
The
very
Devils
themselves
are
in
Gods
chain
,
they
can
do
nothing
but
what
he
permits
.
Satan
was
forc'd
to
ask
leave
of
God
before
he
could
rempt
Job
,
and
so
of
Christ
before
he
could
enter
into
the
very
swine
.
So
that
whatever
our
enemies
may
be
,
yet
consider
that
God
can
either
turn
the
heart
of
those
enemies
,
(
for
he
hath
the
disposal
of
all
things
)
or
if
not
turn
their
hearts
,
he
can
tye
their
hands
:
or
if
he
do
neither
,
but
leave
them
to
act
maliciously
against
his
People
,
God
can
turn
that
to
good
which
they
intended
for
evil
:
for
he
is
the
supreme
disposer
of
all
things
:
and
he
is
infinitely
wise
,
and
knows
how
to
dispose
all
for
the
best
.
Such
is
Gods
wisdom
,
that
he
hath
no
second
thoughts
,
but
acts
all
according
to
the
purpose
of
his
own
will
;
there
is
no
counsel
so
secret
,
nor
any
contrivance
carried
on
so
much
under
ground
,
but
God
seeth
under
all
these
vaults
and
coverings
,
All
things
are
naked
and
open
to
the
eyes
of
him
with
whom
we
have
to
do
,
Heb.
4.13
.
and
the
night
to
him
is
as
the
day
,
and
the
darkness
as
the
light
;
if
he
permit
the
designes
of
his
enemies
to
take
effect
,
it
shall
be
no
further
than
for
his
glory
and
his
peoples
good
,
Psal.
76.10
.
Surely
the
wrath
of
man
shall
praise
thee
,
and
the
remainder
of
w●ath
shall
thou
restrain
:
and
so
Isa.
10
12.
when
I
have
performed
my
whole
work
upon
Mount
Zion
,
and
upon
Jerusalem
,
then
,
what
then
?
T●e●
will
I
punish
the
stout
heart
of
the
King
of
Assyria
,
and
the
glory
of
his
high
looks
.
God
makes
use
of
his
enemies
as
his
Skullions
to
scour
off
that
Rust
which
is
upon
the
Graces
of
his
people
;
and
when
he
hath
done
this
work
by
them
,
then
will
he
punish
his
enemies
.
Again
,
look
upon
God
in
his
Almighty
power
,
he
can
help
when
all
help
fails
,
he
can
deal
effectually
with
the
hearts
of
his
enemies
,
or
if
he
let
them
go
on
,
yet
he
that
brought
light
out
of
darkness
,
can
bring
good
out
of
evil
.
It
is
strange
to
consider
,
how
wonderfully
God
hath
carried
on
the
designes
of
his
Grace
,
both
toward
particular
Souls
,
and
toward
his
Church
in
general
,
even
by
them
that
have
most
opposed
those
designes
;
that
Satan
himself
should
be
an
Instrument
of
mans
Salvation
,
in
acting
his
malice
upon
Christ
,
in
seeking
his
death
:
thus
God
takes
the
wise
in
their
own
craft
,
and
he
overwits
them
in
all
their
policies
and
contrivances
.
Again
,
look
upon
God
in
his
tender
Compassions
,
and
certainly
there
be
no
compassions
that
can
be
found
on
earth
,
that
come
near
to
the
infinite
compassions
of
a
gracious
God
;
As
a
father
pities
his
child
so
the
Lord
pities
them
that
fear
him
:
a
Mother
may
forget
her
sucking
child
,
but
the
Lord
never
forgets
his
people
.
We
read
of
those
wonderful
expressions
of
Gods
love
to
his
people
of
old
;
When
God
cometh
to
avenge
his
people
of
their
enemies
,
he
ariseth
out
of
his
place
with
might
and
strength
to
punish
the
inhabitants
of
the
earth
for
their
iniquity
.
The
earth
also
shall
disclose
her
blood
,
and
shall
no
more
cover
her
slain
Isa.
26.21
.
But
then
consider
his
truth
and
faith
,
fulness
,
God
hath
been
pleased
to
come
underthe
engagements
of
many
promises
to
his
people
:
it
was
freeness
in
God
to
promise
;
but
it
is
his
faithfulness
to
perform
;
if
the
word
be
gone
out
of
Gods
mouth
,
that
word
shall
not
fail
of
being
fully
executed
.
And
then
by
way
of
close
,
consider
Gods
immutableness
and
constancie
in
all
these
excellencies
,
he
is
the
Fountain
of
all
good
,
he
is
the
Sum
of
all
good
,
he
is
the
disposer
of
all
the
affairs
of
the
world
,
he
is
infinite
in
wisdom
,
great
in
power
,
tender
in
his
compassions
,
and
immutably
constant
in
all
these
.
Alas
!
our
most
loving
friends
that
are
so
for
the
present
,
may
turn
our
enemies
.
David
speaks
of
those
that
had
been
his
familiar
friends
,
yet
what
sore
things
did
he
suffer
at
their
hands
?
Caesar
was
murdered
,
you
know
,
by
his
own
Son
;
and
I
might
give
notable
instances
of
those
that
have
been
at
present
real
in
their
friendship
;
yet
because
they
are
mutable
Creatures
that
friendship
hath
turned
into
enmity
.
But
since
God
lives
immutably
in
all
these
excellencies
,
therefore
it
is
much
to
the
comfort
of
Gods
people
,
if
we
consider
what
God
is
.
2.
If
we
consider
what
interest
his
people
have
in
him
;
they
have
an
Interest
not
only
as
his
Creatures
,
so
others
have
also
;
but
they
have
a
Covenant
Interest
,
I
entered
into
Covenant
with
thee
,
and
thou
becamest
mine
:
and
they
have
an
Interest
not
only
by
Creation
,
but
by
virtue
of
their
own
choice
.
God
hath
chosen
them
,
and
he
hath
enabled
them
to
make
their
choice
of
him
:
and
this
is
the
Covenant
God
makes
with
such
,
I
will
be
to
them
(
says
God
)
a
God
,
and
they
shall
be
to
me
a
people
,
Heb.
8.10
.
Now
certainly
this
Covenant-Interest
,
it
is
of
all
Interests
in
God
the
most
supporting
,
because
in
this
Covenant
where
God
bestows
himself
,
he
bestows
every
thing
of
himself
upon
such
a
person
,
so
far
as
may
be
for
their
comfort
,
and
for
their
benefit
.
For
if
God
be
in
Covenant
ours
,
then
whatever
is
in
God
will
be
ours
.
His
Wisdom
will
be
ours
to
direct
and
counsel
us
,
and
in
his
Wisdom
there
can
be
no
mistake
or
oversight
,
he
is
infinitely
above
both
.
If
God
be
ours
,
his
Power
will
be
ours
to
support
us
,
and
secure
us
,
to
support
and
protect
us
in
dangers
,
and
to
bestow
what
things
soever
are
needful
for
us
.
And
what
can
be
thought
too
hard
for
God
to
do
,
who
hath
already
done
such
great
things
for
his
people
?
Enough
to
astonish
those
that
read
what
is
left
upon
Record
.
He
that
preserved
Israel
in
the
Red
Sea
,
he
that
commanded
the
Rock
to
give
forth
water
,
he
that
commanded
Manna
from
Heaven
,
he
that
turned
the
Sun
in
its
course
,
he
that
stopt
the
mouth
of
Lyons
,
he
that
hath
done
such
great
things
,
certainly
〈◊〉
power
is
such
,
that
in
comparison
o●t
all
other
is
weaknes
.
And
besides
,
his
goodnes
wilt
be
ours
to
pity
us
,
and
his
faithfulness
ours
to
compence
us
;
God
is
pleased
to
call
it
a
Recomp●nce
(
i
e.
)
God
first
gives
Grace
,
and
then
〈◊〉
●pences
his
own
Graces
;
but
it
is
not
of
me●●
out
of
Grace
still
.
Nay
,
all
the
Me●us
of
Christ
will
be
for
our
good
,
if
God
be
our
,
●●mle●
,
he
will
be
our
Father
,
and
his
Son
will
exercise
towards
us
all
the
offices
of
a
Mediator
;
both
in
pleading
with
God
on
our
behalf
;
and
in
pleading
with
us
on
Gods
behalf
.
In
procuring
acceptance
to
our
prayers
,
and
in
causing
the
Commands
of
God
to
find
acceptance
with
us
.
Truly
(
friends
)
if
you
consider
how
much
this
one
thing
contains
,
what
God
is
in
himself
,
&
how
fully
God
makes
over
all
his
excellenceies
to
his
people
so
far
as
is
for
their
good
;
and
certainly
this
must
needs
be
for
the
support
&
comfort
of
his
people
,
that
although
all
Creature-comforts
may
die
,
yet
the
Lord
liveth
:
and
so
I
have
briefly
gone
over
these
3
things
prepounded
.
I
shall
now
come
to
the
Application
of
what
hath
been
spoken
.
Vse
1.
To
inform
us
that
there
is
no
Reason
thy
the
people
of
God
should
be
dejected
when
their
Friends
and
Relations
die
,
because
God
●eves
;
what
an
abundance
of
Comfort
there
is
●●ths
you
have
heard
already
,
he
in
whom
all
●ur
happiness
is
,
he
lives
;
he
in
whom
are
all
●ur
hop●s
&
comforts
,
he
lives
;
he
that
is
the
fountain
of
whatever
we
can
desire
or
enjoy
,
●e
is
where
he
was
:
Though
Abraham
be
ignorant
of
us
,
and
Israel
know
us
not
,
yet
doubtless
thou
art
our
Father
:
he
still
retains
his
knowledge
of
us
,
and
his
affection
to
us
.
And
though
we
may
be
deprived
of
lesser
matters
,
yet
if
we
have
our
God
,
we
have
enough
:
we
may
have
a
large
enjoyment
of
Creature-comforts
,
and
not
be
happy
in
them
:
Nay
,
we
may
have
the
largest
enjoyment
of
these
things
,
and
and
yet
be
miserable
,
notwithstanding
them
.
What
are
Wine
and
Oyl
and
all
Creature-comforts
in
comparison
of
the
light
of
Gods
countinance
?
You
see
David
speaks
contemptibly
of
all
these
things
,
Psalm
4.6
,
7.
When
Mich
had
lost
his
gods
,
said
he
,
and
what
have
I
more
?
Judg.
18
24.
Indeed
could
a
gracious
Soul
be
separated
from
God
,
it
might
then
cry
out
as
Micah
did
under
his
Idolatrous
mistake
.
But
God
lives
,
who
by
his
presence
at
any
time
is
able
to
make
up
the
loss
of
his
dearest
comforts
be
takes
from
us
.
I
have
shewed
you
there
is
infinitely
more
in
God
for
our
comfort
,
than
there
can
be
in
all
Creatures
;
because
whatever
good
is
in
them
,
God
puts
it
in
them
,
and
makes
them
good
to
us
;
and
he
that
makes
our
comforts
good
unto
us
,
he
alone
can
supply
us
in
the
absence
of
those
Comforts
.
God
alone
is
an
absolute
,
commensurate
,
adaequate
good
,
wh●●
only
can
fill
the
capacious
desires
of
our
Souls
:
the
Soul
of
man
is
too
large
for
any
but
God
to
fill
,
who
is
the
Rock
of
Ages
.
Now
whatever
God
doth
with
his
people
in
the
removing
o●
useful
Friends
and
the
most
dear
Relations
,
and
most
eminent
Instruments
of
their
good
,
yet
still
they
have
no
cause
to
be
dejected
,
for
this
is
〈◊〉
nough
to
answer
all
,
that
God
who
is
the
Lord
he
lives
.
You
see
in
this
how
much
the
people
of
God
have
to
ballance
all
their
losses
;
nay
,
more
than
to
ballance
them
,
there
is
enough
to
weigh
down
all
in
this
single
consideration
,
the
Lord
liveth
;
he
livetin
that
by
his
care
hath
hitherto
kept
us
.
Alas
!
who
could
have
preserved
us
,
if
God
had
not
taken
the
care
of
us
?
It
is
said
,
We
are
kept
by
the
power
of
God
through
faith
unto
Salvation
.
1
Pet.
1.5
.
and
we
are
bid
to
cast
all
our
care
upon
him
,
because
he
careth
for
us
,
1
Pet.
5.
O●
do
but
consider
what
assurance
God
hath
give
this
people
of
his
care
and
mindfulness
of
them
in
whatever
he
doth
;
in
whatever
he
doth
towards
them
,
and
whatever
he
doth
in
the
world
:
Rom
8.28
All
things
work
together
for
the
good
of
them
that
love
God
,
to
them
who
are
called
according
to
his
purpose
:
not
some
things
,
no
many
things
,
but
all
things
;
though
perhaps
some
particulars
may
at
present
work
for
evil
yet
they
shall
work
together
for
good
:
As
in
a
Medicine
,
some
ingredients
may
be
too
hot
,
and
some
too
cold
,
but
being
put
all
together
,
the
Medicine
may
be
good
,
and
very
proper
and
apt
for
the
Distemper
.
Psalm
.
25.10
.
All
the
pathe
of
the
Lord
are
mercy
and
truth
to
them
that
keep
his
Covenant
,
and
his
Testimonies
Look
into
the
experiences
of
former
Ages
,
saith
David
,
(
and
he
speaks
it
for
his
own
and
others
encouragement
)
Psal.
37.25
.
I
have
been
young
and
am
now
old
,
yet
did
I
never
see
the
righteous
forsaken
,
(
they
may
be
reduced
to
great
wants
,
but
not
forsaken
)
nor
their
seed
begging
bread
.
Vse
2.
Of
Reproof
to
such
as
place
their
Comforts
in
dying
vanities
:
you
see
we
have
a
living
God
to
look
up
unto
.
The
truth
is
,
most
of
the
troubles
that
we
undergo
here
on
earth
,
they
are
troubles
we
make
to
our selves
;
and
amongst
others
,
this
is
one
,
by
placing
our
Comforts
upon
any
thing
on
this
side
God
;
in
doing
thus
,
we
bring
our selves
under
an
absolute
necessity
of
disappointment
;
for
if
we
will
lean
upon
a
broken
Reed
,
that
Reed
will
be
weak
&
cannot
support
us
;
&
if
we
will
build
upon
a
sandy
foundation
,
that
sandy
foundation
must
needs
fall
,
when
the
winds
and
storms
of
trouble
do
arise
,
Let
me
therefore
leave
this
with
you
,
he
that
builds
his
hopes
,
and
places
his
comforts
upon
any
thing
that
is
dying
and
fading
,
this
man
brings
himself
under
an
absolute
necessity
of
disappointment
I
herefore
(
says
Job
)
the
hope
of
the
Hypocrite
shall
perish
,
Job
8.
●3
.
he
that
pleaseth
himself
in
those
appearances
of
Grace
that
will
vanish
when
they
come
to
the
trial
,
his
hope
shall
be
as
the
giving
up
of
the
ghost
.
But
that
's
not
all
,
in
placing
our
hopes
upon
any
thing
besides
God
,
we
do
highly
provoke
God
,
and
put
our selves
very
much
out
of
his
Protection
:
for
if
we
think
our selves
safer
in
the
hands
of
Creatures
than
in
the
hands
of
God
,
and
happier
in
the
enjoyment
of
Creatures
than
in
the
enjoyment
of
God
,
what
a
disparagement
do
we
hereby
put
upon
God
?
This
is
the
highest
affront
we
can
offer
him
.
The
truth
is
,
we
can
neither
prudently
,
nor
well
fix
upon
any
thing
but
God
.
Says
Paul
,
2
Tim.
1.12
.
when
he
had
many
troubles
,
I
know
whom
I
have
believed
,
and
whom
I
have
trusted
,
I
know
where
to
fix
my
hopes
and
expectations
,
and
this
my
support
.
Now
whenever
we
go
from
God
,
we
go
to
our
loss
,
for
in
going
from
him
,
let
us
go
where
we
will
,
we
do
but
go
from
fulness
to
emptiness
,
and
from
strength
to
weakness
1.
Consider
first
,
The
inability
of
Creatures
to
relieve
us
,
they
may
help
in
some
cases
,
and
yet
they
alone
cannot
help
,
unless
they
have
a
a
Commission
and
Blessing
from
God
.
Food
alone
cannot
nourish
,
no●
Physick
alone
cure
,
Man
lives
not
by
bread
alone
,
but
by
every
word
that
proceeds
from
God
.
2.
Though
these
things
may
be
helpful
for
a
Time
,
yet
it
is
but
for
a
time
;
a
little
time
,
and
these
things
are
at
an
end
:
but
to
live
upon
God
,
is
to
live
indeed
.
The
life
of
a
Christian
,
is
to
live
a
Heaven
here
upon
earth
.
Another
Branch
of
this
Reproof
to
such
as
do
provoke
this
God
against
themselves
,
he
is
a
living
God
,
and
therefore
is
sensible
of
all
those
affronts
we
offer
to
him
.
A
dead
thing
you
know
is
unsensible
.
All
those
Idols
which
the
Heathen
worshipped
of
old
were
unsensible
,
but
our
God
is
a
living
God
:
and
as
he
is
sensible
of
the
affronts
he
receives
,
so
he
is
able
to
revenge
these
affronts
,
he
is
able
to
execute
all
that
he
hath
threatned
against
sinners
:
and
it
is
a
fearful
thing
(
says
the
Apostle
)
to
fall
into
the
hands
of
the
living
God
.
Vse
3.
Which
is
very
considerable
in
this
case
.
How
may
we
know
whether
this
living
God
be
our
God
or
no
?
It
is
true
,
there
's
an
abundance
of
comfort
in
this
,
but
this
Comfort
is
restrained
only
to
those
that
have
an
Interest
in
God
.
Now
,
the
clearest
way
to
discern
our
Interest
in
God
,
is
to
observe
what
Interest
God
hath
in
us
.
Do
you
esteem
him
and
prize
him
above
all
things
else
?
are
you
content
to
be
reproached
of
others
,
so
you
be
thought
well
of
by
God
,
1
Cor.
2.13
.
Do
you
value
his
ways
above
the
most
gainful
Imployment
in
the
world
,
and
grudge
the
world
those
enc
oachments
its
apt
to
make
upon
you
?
when
you
are
engaged
in
the
things
of
God
&
Heaven
,
do
you
look
upon
the
things
of
heav'n
to
be
so
considerable
,
us
to
drown
all
the
proffers
that
sin
and
Satan
and
the
world
can
make
?
are
you
sensible
their
Temptations
are
to
your
loss
?
have
you
such
thoughts
of
Gods
Cross
,
that
you
can
count
it
your
Crown
?
thus
did
Moses
.
What
are
your
affections
on
?
Are
they
to
God
?
do
you
love
love
him
above
all
?
had
you
rather
displease
the
world
than
him
?
Is
God
the
highest
in
your
thoughts
?
do
you
value
him
so
as
to
loath
every
thing
that
stands
in
opposition
to
him
?
and
do
you
hate
every
false
way
?
if
you
love
God
,
you
hate
all
evil
.
Do
you
fear
him
above
all
others
?
Heb.
11.
't
is
said
,
Noah
feared
,
and
prepared
an
Ark.
Do
you
delight
in
God
,
and
are
his
withdrawings
the
most
sadning
to
you
?
Consider
what
your
carriage
to
God
is
?
do
you
devote
your selves
to
his
service
?
do
you
submit
quietly
to
his
dispensations
,
and
to
whatever
Providences
he
exercises
you
with
?
are
you
with
Paul
pressing
after
more
of
God
,
forgetting
what
is
behind
,
Phil
13.14
.
The
way
to
know
whether
we
have
any
interest
in
God
,
is
to
observe
what
interest
he
hath
in
us
.
Vse
4.
Of
Advice
That
you
would
make
this
living
God
your
God
.
Time
will
come
when
this
living
God
will
be
able
to
stand
you
instead
,
when
you
are
taking
an
everlasting
farewel
of
this
world
:
now
if
you
have
not
this
God
for
your
Friend
,
he
will
be
your
enemy
;
but
if
you
have
this
God
for
your
Friend
,
you
have
enough
;
you
then
may
be
able
to
say
as
Habakkuk
,
chap.
3.17
,
18.
Let
your
hopes
therefore
be
in
this
living
God
,
who
can
lift
you
up
above
the
vicissitudes
,
and
uncertainties
of
these
outward
things
.
Though
Comforts
may
ebb
,
and
God
may
knock
off
many
eminent
and
useful
props
and
helps
;
yet
remember
you
have
a
Fountain
still
to
go
to
,
though
the
streams
be
dried
up
.
You
may
find
much
more
in
God
,
then
you
can
possibly
lose
in
any
Creature
.
And
to
this
end
God
takes
away
our
comforts
,
to
bring
us
nearer
to
himself
.
Perhaps
we
Idoliz'd
them
,
and
overlov'd
them
,
now
God
will
remove
that
which
kept
him
and
us
at
distance
.
They
are
but
bad
Scholars
,
that
learn
not
to
draw
nearer
to
God
by
afflictions
,
for
this
is
Gods
intent
by
all
,
to
bring
us
nearer
to
himself
.
SERMON
VII
.
1
Samuel
30.6
.
And
David
was
greatly
distressed
,
&c.
But
David
encouraged
himself
in
the
Lord
his
God
.
THe
time
to
which
these
words
refer
,
was
as
sad
a
time
as
ever
this
holy
man
had
met
with
in
all
his
dayes
.
Three
Circumstances
remarkable
in
the
Context
.
1.
Ziklags
destruction
,
ver
.
2.
The
City
is
laid
in
ashes
,
and
the
people
led
into
Captivity
,
instead
of
habitations
nothing
but
ruine
,
instead
of
Families
nothing
but
solitude
;
Israel
is
now
deservedly
punished
by
the
Amalekites
,
whom
before
they
had
sinfully
spared
,
1
Sam.
15.2
,
3
,
8
,
9.
2.
The
joynt
lamentation
of
this
loss
by
David
and
his
followers
,
their
City
is
burnt
with
fire
,
and
themselves
almost
drown'd
with
tears
at
the
sight
thereof
;
't
is
said
they
wept
,
till
they
had
no
more
power
to
weep
.
3.
The
particular
aggravation
of
Davids
forrow
beyond
all
the
rest
,
for
besides
that
,
his
affliction
was
the
same
with
theirs
,
they
lay
the
guilt
of
all
theirs
upon
him
:
Every
man
look'd
upon
his
Companion
as
a
sharer
in
his
affliction
,
but
all
looked
upon
David
as
the
Author
,
and
therefore
they
who
had
been
his
followers
,
are
now
his
accusers
,
they
spake
of
stoning
him
.
In
the
words
-
1.
Davids
sore
distress
,
spoiled
of
his
Relations
,
robbed
of
his
Creature
comforts
,
his
very
life
endangered
.
-
2.
Davids
singular
advantage
in
this
his
distress
,
his
interest
in
the
Lord
as
his
God
,
when
he
could
scarce
call
any
thing
in
the
world
his
,
he
could
call
the
Lord
his
.
[
In
the
Lord
his
God
.
]
-
3.
His
serious
improvement
of
this
advantage
,
he
encouraged
,
confirmed
,
or
strengthened
himself
in
the
Lord
his
God
.
-
Doct.
1.
They
who
are
dearly
beloved
,
may
nevertheless
be
deeply
afflicted
.
-
Doct.
2.
T
is
the
great
advantage
of
all
sincere
Believers
that
they
have
an
interest
in
the
Lord
as
their
God
.
-
Doct.
3.
A
s●rious
improvement
of
this
peculiar
interest
which
all
sincere
Believers
have
in
the
Lord
as
their
God
is
sufficient
for
their
support
and
encouragement
under
the
sorest
of
our
outward
afflictions
that
can
befal
them
in
this
world
.
1.
Doct.
They
who
are
dearly
beloved
,
may
nevertheless
be
deeply
afflicted
.
David
was
sorely
distressed
.
David
his
very
name
in
Hebrew
signifies
Beloved
;
a
man
of
whom
God
himself
gives
that
ample
testimony
,
that
he
was
a
〈◊〉
after
his
own
heart
,
Acts
13.22
.
and
yet
how
sore
were
his
afflictions
?
Saul
and
his
Souldiers
had
banished
him
not
only
out
of
the
City
of
Jerusalem
,
but
out
of
the
Coasts
of
Israel
;
in
order
to
his
safety
,
he
is
forced
to
seek
shelter
among
the
uncircumcised
,
nor
can
he
long
be
safe
there
neither
,
the
Lords
of
the
Philistnes
work
him
out
of
favour
with
Achish
their
King
,
David
must
now
be
packing
,
the
only
retirement
,
or
Zoar
he
had
,
was
Ziklag
:
his
friends
who
had
formerly
comforted
him
,
are
now
in
Captivity
,
his
City
a
ruinous
heap
,
all
that
was
now
left
was
only
some
small
retinue
,
and
even
those
though
they
had
formerly
been
not
only
his
Companions
,
but
his
Comforters
in
all
his
afflictions
,
yet
now
instead
of
sympathizing
with
him
,
they
threaten
to
kill
him
:
because
themselves
were
distressed
with
him
;
instead
of
bemoaning
him
,
and
bringing
water
to
quench
the
fire
of
his
sorrow
,
they
do
but
bring
fewel
to
enflame
his
grief
the
more
.
The
instance
is
full
.
Let
me
add
the
instance
of
the
whole
collective
body
of
Gods
people
here
on
earth
,
in
all
Ages
it
hath
been
generally
thus
with
them
,
the
primitive
Professors
,
Heb.
11.36
,
37
,
38.
of
whom
the
world
was
not
worthy
.
Jesus
Christ
himself
,
the
only
beloved
of
the
Father
was
yet
a
man
of
sorrows
,
and
acquainted
with
griefs
.
Consider
his
groans
,
his
cries
,
his
drops
of
blood
;
and
't
is
clear
therefore
,
that
whom
God
dearly
loves
,
he
may
and
does
sometimes
deeply
afflict
,
not
onely
equally
with
others
,
but
many
times
above
others
.
But
for
the
further
proof
hereof
take
these
two
Arguments
.
1.
Argum
The
sharpest
of
outward
afflictions
are
not
inconsistent
with
the
peculiar
love
of
God
,
as
the
sweetest
of
outward
mercies
are
not
the
Arguments
of
that
love
.
Christ
tells
his
Disciples
,
John
18.36
.
His
Kingdom
is
not
of
this
world
:
We
must
distinguish
betwixt
the
Kingdom
of
his
power
and
Providence
,
and
this
certainly
is
both
in
and
of
this
world
,
and
the
Kingdom
of
his
grace
and
goodness
,
and
this
indeed
is
not
of
this
world
:
The
Laws
of
this
Kingdom
are
spiritual
,
the
priviledges
,
the
homage
,
the
comforts
,
the
all
of
this
Kingdom
is
spiritual
;
as
concerning
all
temporals
,
love
&
hatred
are
not
known
by
all
that
is
before
us
,
Eccles.
9.2
.
God
hath
higher
and
greater
things
whereby
to
shew
his
favour
and
anger
than
all
these
outward
things
are
.
2.
Argum.
The
forest
of
outward
afflictions
are
so
far
from
being
inconsistent
with
peculiar
love
,
that
they
are
many
times
the
expressions
and
evidences
of
that
love
,
Heb.
12.6
.
whom
the
Lord
loveth
he
chasteneth
,
&c.
Psal.
119.75
.
There
is
a
design
of
mercy
to
them
in
all
their
seeming
miseries
.
Consider
those
two
Scriptures
,
Psal.
25.10
Rom.
8.28
.
the
very
best
of
Gods
people
make
afflictions
necessary
in
order
to
their
good
,
and
therefore
God
will
not
so
far
neglect
them
as
not
to
chastise
them
.
A
tender
Parent
that
beholds
his
Child
running
on
in
extravagancies
,
the
more
he
loves
him
,
the
more
severe
he
is
in
correcting
him
,
and
the
reason
is
,
because
he
hath
no
patience
to
see
his
Child
ruin'd
:
as
for
others
God
lets
them
alone
in
their
sins
,
Hos.
4.17
.
he
will
not
be
at
the
pains
of
correcting
them
,
Isa.
1.5
.
but
the
particular
designes
that
God
hath
in
correcting
his
people
are
almost
innumerable
,
take
onely
these
few
in
stances
.
1.
Sometimes
it
is
to
cure
their
spiritual
maladies
,
afflictions
are
Gods
Physick
to
purge
,
his
furnace
to
refine
.
2.
Sometimes
to
wean
them
from
the
world
.
God
imbitters
these
Creature
comforts
,
as
the
Nurse
rubs
the
breast
with
wormwood
and
by
that
means
weans
the
Child
.
The
world
never
doth
seem
a
more
vain
and
empty
thing
than
in
a
time
of
affliction
:
we
are
apt
to
make
it
our
Idol
,
but
we
then
find
it
like
Jobs
friends
,
Amiserable
comforter
,
a
Physitian
of
no
value
.
3.
Sometimes
to
exercise
their
graces
;
Jobs
patience
had
never
been
so
eminent
,
had
it
not
been
so
notably
tried
.
God
does
therefore
reduce
his
people
to
great
streights
,
that
their
trials
may
be
a
testimony
to
those
graces
himself
hath
wrought
in
them
,
their
faith
,
their
patience
,
their
hope
,
&c.
4.
Sometimes
to
encrease
their
experiences
,
and
that
in
two
respects
.
1.
Concerning
their
own
weakness
.
Times
of
affliction
are
sifting
seasons
.
God
then
discovers
us
to
our selves
:
the
skill
of
a
Pilot
appears
in
a
storm
,
the
valour
of
a
Souldier
in
a
Battle
,
the
strength
or
weakness
of
a
Christian
in
a
time
of
affliction
.
2.
Concerning
Gods
goodness
;
never
doth
God
more
fully
manifest
the
bowels
of
his
compassion
,
than
in
a
time
of
persecution
,
when
ordinary
Providences
were
not
sufficient
for
the
people
of
Israel
,
God
provided
for
them
by
Miracles
sometimes
to
prepare
them
for
service
.
The
infinitely
wise
God
who
hath
appointed
several
men
to
several
services
hath
several
moulds
to
fit
and
shape
them
for
those
services
.
Joseph
,
Moses
,
David
those
eminent
ine
struments
all
trained
up
in
afflictions
.
Some
there
are
whom
God
intends
only
as
privat
,
passengers
,
others
whom
he
intends
as
Pilots
and
these
latter
must
be
well
acquainted
with
winds
and
Seas
,
rocks
and
sands
;
all
the
Books
of
Navigation
can
never
make
a
skilful
Mariner
,
there
must
be
experience
,
so
here
.
6.
Sometimes
to
prepare
them
for
mercies
,
't
is
our
misery
we
seldom
know
how
to
prize
mercies
,
but
when
we
want
them
.
The
goodness
of
God
the
more
continued
it
is
,
the
greater
it
is
in
it self
,
but
the
less
it
seems
to
us
,
and
therefore
God
makes
some
pauses
,
some
intermissions
of
his
favours
,
that
his
mercies
may
thereby
recover
their
due
esteem
with
us
,
and
that
we
may
the
better
manage
them
:
and
thus
doth
God
by
wants
fit
his
people
for
abundance
;
by
streits
for
enlargements
,
by
troubles
for
quietness
.
7.
Sometimes
to
sharpen
their
desires
after
Heaven
:
we
are
in
this
world
but
as
Pilgrims
and
Travellers
,
God
permits
us
to
meet
with
hardships
in
our
journey
to
mind
us
of
our
home
,
that
our
troubles
here
may
stir
up
our
longing
after
that
rest
which
remains
for
the
people
of
God
hereafter
,
Heb
4.9
.
Vse
.
Take
heed
of
entertaining
so
much
as
one
jealous
thought
concerning
the
goodness
,
faithfulness
,
and
tenderness
of
God
towards
you
upon
this
account
,
because
he
afflicts
you
,
't
is
hereby
he
discovers
his
care
of
those
whose
welfare
he
is
pleased
to
concern
himself
most
in
.
2.
Doct.
That
't
is
the
great
advantage
of
all
sincere
Believers
,
that
in
all
their
afflictions
they
have
an
interest
in
the
Lord
as
their
God
.
When
David
here
could
call
nothing
in
the
world
his
,
he
could
call
the
Lord
his
:
this
was
his
advantage
in
that
sore
distress
.
1.
What
was
this
advantage
that
David
then
had
,
and
all
sincere
Believers
still
have
in
God
as
their
God
,
above
what
others
have
:
in
answer
to
which
,
1.
There
is
an
interest
which
all
men
have
in
God
,
as
he
is
their
Creator
and
Preserver
.
2.
There
is
an
interest
which
some
have
in
God
as
theirs
,
by
vertue
of
their
living
under
the
tenderness
of
Grace
,
and
their
acceptance
of
these
tenders
,
at
least
in
their
outward
profession
:
the
obstinate
Jews
are
styled
Christs
own
,
John
1.11
.
and
Christ
and
all
his
Priviledges
theirs
,
Rom.
9.4
.
3.
There
is
an
Interest
Believers
have
in
the
Lord
their
God
above
these
,
viz.
a
Covenant-interest
,
an
interest
in
the
Lord
not
only
by
reason
of
his
Sovereignty
,
but
by
reason
of
their
submission
;
not
only
because
called
and
invited
by
God
,
but
because
come
over
to
him
;
God
hath
chosen
them
,
and
they
have
chosen
him
;
and
these
are
the
people
that
are
especially
the
objects
of
his
love
,
his
delight
,
his
care
,
his
peculiar
treasure
,
Exod.
19.5
.
all
that
are
sincerely
in
Covenant
with
God
may
claim
a
higher
interest
in
God
as
theirs
,
than
others
can
,
for
this
is
the
very
language
of
the
Covenant
of
Grace
in
the
several
periods
of
its
promulgation
,
that
he
will
in
an
especial
manner
become
their
God
:
Thus
to
Abraham
,
Gen.
17.7
,
8.
to
the
people
of
Israel
,
Deut.
5.2
,
3
,
&c.
to
the
Jews
in
their
Captivity
.
Jer.
24
,
7.
to
Believers
under
the
Gospel
,
Heb.
8.10
.
I
will
be
to
them
a
God
,
and
they
shall
be
to
me
a
people
.
2
How
much
there
is
of
advantage
to
Believers
from
this
Covenant-interest
in
the
Lord
as
their
God
,
it
is
a
priviledge
indeed
,
that
exceeds
all
that
either
words
can
express
,
or
thoughts
can
reach
:
to
have
this
interest
in
the
Lord
as
our
God
,
includes
so
very
much
in
it
,
that
we
cannot
rationally
desire
more
.
Compare
Psalm
.
16.5
,
6.
and
Psalm
.
344.15
.
and
Phil.
3
8.
to
have
him
for
ours
who
is
the
most
high
God
,
Gen.
14.18
,
19
,
20
,
22.
the
supreme
good
,
the
only
good
,
Luke
18.19
.
the
fountain
of
all
good
;
all
the
excellencies
that
are
in
the
Creatures
are
in
him
eminently
,
yea
,
infinitely
;
all
created
perfections
compared
to
his
,
are
but
as
a
drop
to
the
vast
Ocean
,
as
a
few
scattered
rayes
of
light
to
the
glorious
body
of
the
Sun
.
Isa.
40.25
.
It
was
the
pride
of
Pompey
he
could
endure
no
superior
,
and
of
Caesar
he
could
endure
no
equal
;
but
it
is
the
prerogative
of
the
great
God
,
he
hath
none
above
him
,
or
like
unto
him
.
Now
that
this
God
should
so
fully
become
the
God
of
all
sincere
Believers
,
as
the
pregnancie
of
the
expression
imports
,
may
justly
be
matter
of
astonishment
.
'T
is
no
small
matter
God
promises
to
Abraham
.
Gen.
15.
to
be
a
Sun
and
shield
;
to
believers
under
the
Gospel
to
be
a
friend
and
a
Father
,
2
Cor
6.16
.
But
when
he
promises
to
be
a
God
,
this
surmounts
all
.
Consider
the
largeness
and
comprehensiveness
of
this
promise
:
For
if
he
be
a
God
to
us
.
1.
Whatever
he
is
as
God
is
ours
,
i.
e.
to
our
support
and
comfort
.
Now
who
can
declare
what
God
is
;
we
speak
of
him
in
several
Attributes
;
there
is
not
one
of
all
these
Divine
excellencies
,
but
is
much
for
the
relief
of
all
those
that
can
call
him
their
God
,
i.
e.
their
God
in
Covenant
:
as
for
instance
.
This
wisdom
is
theirs
for
their
direction
and
counsel
:
and
certainly
infinite
wisdom
can
never
be
over-reached
or
defrauded
.
Known
unto
him
are
all
things
from
the
beginning
to
the
end
.
This
power
is
theirs
to
protect
them
and
provide
for
them
:
and
certainly
Omnipotence
can
can
never
be
resisted
or
retarded
:
if
his
hand
be
lifted
up
,
whether
in
a
way
of
judgment
of
mercy
,
who
can
turn
it
back
.
Can
any
thing
be
difficult
to
that
God
,
who
by
a
word
commande
the
whole
frame
of
Nature
out
of
nothing
;
he
that
led
Israel
through
the
Red
Sea
;
Commanded
water
out
of
flinty
Rocks
;
rained
Manna
down
from
Heaven
;
stopped
the
mouths
of
Lions
;
what
can
be
thought
hard
for
such
a
God
to
do
?
His
compassion
is
theirs
to
pity
them
,
and
act
for
them
,
and
surely
all
the
tenderest
compassions
that
can
be
found
on
earth
are
infinitely
short
of
those
bowels
of
mercy
which
are
in
God
,
as
a
Father
yea
more
than
a
mother
doth
th
lord
pity
those
that
fear
him
'T
is
faithfulness
is
theirs
,
both
to
own
them
here
,
and
recompence
them
for
ever
.
This
is
his
Premise
,
Jer.
32.40
.
2.
Not
only
what
he
is
in
his
Essence
,
but
whatever
he
is
in
his
Subsistence
is
theirs
,
himself
in
their
Father
,
his
Son
their
head
,
exercising
all
his
Offices
towards
them
in
pleading
for
them
with
God
,
and
pleading
from
God
with
them
:
his
Spirit
is
theirs
to
convince
them
,
convert
them
,
to
purge
them
,
to
improve
them
,
to
quicken
them
,
to
witness
for
them
,
to
supply
them
both
with
grace
and
comfort
.
3.
Whatever
he
hath
is
theirs
,
his
Creatures
to
serve
them
,
his
Angels
to
guard
them
,
his
graces
to
adorn
them
,
his
Ordinances
to
improve
them
,
his
comforts
to
support
them
,
his
glory
to
crown
them
,
&c.
4.
Whatsoever
he
doth
in
the
world
is
theirs
,
i.
e.
for
their
good
:
the
Providences
of
God
are
various
,
his
ways
a
great
deep
,
yet
though
clouds
and
darkness
are
round
about
him
,
righteousness
and
judgment
are
the
habitations
of
his
Throne
.
Whatever
he
doth
in
the
world
,
yet
this
is
undoubted
,
he
hath
an
eye
at
the
good
of
his
people
in
some
kind
or
other
,
though
not
visible
unto
us
.
Vse
.
Inform.
1.
The
astonishing
goodness
and
bounty
of
God
to
his
Covenant-people
,
he
hath
bestowed
himself
upon
them
,
and
what
can
even
infinite
bounty
bestow
more
,
Heb.
6.13
.
'T
is
said
,
because
there
was
none
greater
to
swear
by
,
he
swore
by
himself
:
so
here
,
because
there
was
nothing
so
great
he
could
bestow
,
he
bestowed
himself
.
How
infinitely
much
is
there
〈◊〉
this
?
so
much
that
we
can
neither
need
nor
desire
more
.
Oh
what
a
heighth
!
a
depth
!
a
length
!
a
breadth
of
love
is
here
surpassing
knowledge
!
the
less
we
are
able
to
understand
it
,
the
more
we
should
admire
it
,
Rom.
8.31
.
2.
The
dreadful
condition
of
all
those
who
live
without
God
in
this
world
;
of
all
persons
these
are
the
worst
provided
for
against
dangers
,
or
with
comforts
,
whatever
their
condition
may
be
in
respect
of
earthly
confluencies
,
yet
have
we
cause
to
pity
them
and
pray
for
them
:
consider
but
1.
The
meanness
of
those
mereies
they
enjoy
;
they
are
but
husks
that
God
sometimes
bestows
in
anger
,
and
denies
in
favour
.
2.
The
mixture
that
is
in
their
mercies
,
there
is
a
curse
mingled
with
their
blessings
,
their
table
is
a
snare
,
their
enjoyments
a
trap
and
a
stumbling
block
.
3.
The
momentaniness
of
their
enjoyments
;
't
is
but
a
little
while
and
all
such
comforts
have
an
end
.
4.
The
desolateness
of
their
condition
,
when
these
comforts
are
gone
,
all
is
then
gone
with
them
.
Vse
.
Examination
.
How
may
we
know
that
have
an
interest
in
the
Lord
as
our
God
.
1.
What
are
your
thoughts
of
Go
?
is
he
so
high
in
your
thoughts
,
that
all
things
else
are
low
!
can
you
say
in
sincerity
of
heart
with
David
,
Psalm
73.25
.
Whom
have
I
in
Heaven
but
thee
,
and
there
is
none
on
earth
I
desire
in
comparison
of
thee
:
we
cannot
own
him
as
God
unless
we
thus
set
him
uppermost
in
our
thoughts
:
do
you
account
him
your
riches
,
your
treasure
,
your
happiness
;
Do
you
prize
his
favour
above
the
applause
of
men
?
are
you
contented
to
be
reproached
by
others
,
if
you
may
be
owned
by
him
?
do
you
value
his
ways
above
the
most
profitable
imployments
in
the
world
?
do
you
think
your
time
never
so
well
spent
and
improved
,
as
when
bestowed
upon
his
service
.
Psalm
.
84.10
.
do
you
account
his
encouragements
above
all
earthly
allurements
?
and
that
all
the
world
can
proffer
are
poor
contemptible
things
to
him
that
understands
the
inheritance
of
the
Saints
in
light
?
do
you
look
upon
his
Cross
as
your
Crown
?
thus
did
Moses
,
Heb.
11.25
.
2.
What
are
your
affections
towards
God
?
do
you
love
him
above
all
?
this
is
the
great
Command
,
Deut.
6.5
.
that
is
our
God
which
we
most
love
:
it
is
said
of
the
Epicureans
,
they
made
their
bellies
their
gods
.
Phil.
3.19
.
2.
Tim.
3.4
.
That
they
were
lovers
of
pleasure
more
than
lovers
of
God
.
do
you
so
love
God
as
to
loath
whatever
stands
in
opposition
to
God
?
Psalm
.
97.10
.
so
as
●o
loath
whatever
stands
in
competition
with
him
?
1
John
2.15
.
do
you
so
fear
him
,
as
not
to
fear
to
displease
others
in
pleasing
of
him
?
thus
Dan.
3.
from
ver.
13
to
ver
19.
Dan.
6.10
.
do
you
delight
in
him
?
despise
all
things
in
comparison
of
him
?
thus
did
Paul
,
Phil.
3.8
.
do
you
prize
all
things
in
reference
to
him
?
are
his
withdrawings
of
all
things
the
most
sadning
?
3.
What
are
your
carriages
toward
God
?
do
you
fully
devote
your self
to
his
service
in
all
that
you
have
or
are
?
2
Cor.
8.5
.
do
you
quietly
submit
,
and
rest
well
contented
with
his
disposals
in
all
things
?
are
you
ever
pressing
after
more
of
God
?
Phil.
3.14
.
4.
What
is
your
conformity
to
Christ
,
1
Joh.
2.6
.
He
that
saith
he
abideth
in
him
,
ought
himself
to
walk
even
as
he
also
walked
:
and
of
all
patterns
of
holiness
none
is
like
that
we
have
in
Christ
.
1.
His
self
denial
:
this
is
the
highest
instance
we
have
in
Scripture
.
We
read
of
the
self
denial
of
Abraham
in
two
things
:
1.
leaving
his
Country
:
2.
Beieg
ready
to
sacrifice
his
Son
,
though
a
Son
of
many
prayers
oo
his
part
,
and
of
many
promises
from
God
.
Of
the
self-denial
of
Moses
;
but
the
self-denial
of
Christ
doth
infinitely
exceed
all
instances
besides
.
The
glory
he
left
was
such
as
no
Creature
was
capable
of
.
The
misery
he
underwent
such
as
no
meet
Creature
was
able
to
have
undergone
;
his
whole
life
was
a
life
of
self
denial
,
his
entrance
into
the
world
,
his
continuance
in
it
,
and
his
passage
out
of
it
,
all
of
them
high
acts
of
self-denial
.
The
persons
for
whom
he
denied
himself
were
such
as
could
not
deserve
that
kindness
,
no
nor
desire
it
,
that
could
not
requite
it
,
but
in
whom
was
every
thing
that
might
have
hindered
it
;
and
yet
this
person
that
denied
himself
was
one
that
stood
upon
even
ground
with
God
the
Father
,
Phil.
〈◊〉
.6
.
2.
The
life
of
Christ
was
a
pure
undefiled
life
;
the
lives
of
the
best
of
men
have
been
chequered
with
blemishes
,
their
best
and
fairest
copies
have
not
been
without
blots
;
but
it
is
said
of
Christ
,
he
was
without
spot
,
1.
Pet.
1.19
.
1
Pet.
2.22
.
there
were
many
things
in
Christ
at
which
many
were
offended
;
the
Scribes
and
Pharisee●
at
his
conversing
with
sinners
;
the
Disciples
themselves
sometimes
were
offended
at
the
sererity
of
his
Doctrine
;
but
the
cause
of
these
offences
was
in
them
not
in
him
.
The
admirable
exemplariness
of
his
life
appears
.
In
that
under
the
sorest
of
afflictions
he
never
discovered
the
least
of
impatience
;
his
Name
was
reproached
,
his
person
contemned
,
his
very
Soul
grieved
,
yet
did
he
not
express
so
much
as
one
hard
thought
of
God
.
The
highest
favours
could
not
make
him
less
humble
.
The
strongest
temptations
could
not
allure
him
from
his
faithfulness
,
Mat.
4.
The
greatest
oppositions
could
not
slacken
his
diligence
,
or
make
him
remiss
.
In
one
word
,
his
obedience
was
so
full
,
that
he
left
nothing
unfinished
of
all
that
God
required
from
him
,
John
17.4
.
3.
A
most
active
and
useful
life
in
reference
to
God
,
in
serving
him
;
in
reference
to
man
,
in
saving-poor
lost
Souls
.
Consider
his
zeal
to
God
,
John
2.17
.
his
melting
compassions
towards
the
Souls
of
poor
sinners
,
his
invitations
,
encouragements
,
sad
resentments
of
denials
,
and
obstinate
refusals
,
his
stooping
to
the
meanest
offices
in
order
to
his
peoples
good
,
John
13.
his
preferring
doing
good
to
the
world
before
enjoying
all
the
good
of
it
,
his
unwearied
laboriousness
in
seeking
and
saving
them
that
were
lost
:
the
more
conformable
you
are
to
the
life
of
Christ
,
the
clearer
is
your
title
to
those
Promises
which
the
Covenant
contains
which
is
established
with
poor
Creatures
in
and
through
Christ
.
3.
Doct.
A
serious
improvement
of
this
peculiar
interest
which
all
sincere
Believers
have
in
the
Lord
as
their
God
,
is
sufficient
for
their
support
and
encouragement
under
the
sorest
of
outward
distresses
that
can
befal
them
in
this
world
.
A
clear
instance
of
this
we
have
in
David
here
,
when
his
Companions
(
whose
distresses
were
less
than
his
)
had
such
a
damp
on
their
hearts
,
and
were
exceedingly
dispirited
,
David
was
still
and
quiet
,
and
the
great
Antidote
he
made
use
of
was
,
[
he
encouraged
himself
in
the
Lord
his
God
]
he
doth
not
break
out
into
complaints
either
against
God
or
against
them
,
but
betakes
himself
to
God
for
Counsel
what
was
to
be
done
in
such
a
case
as
his
was
,
ver.
7.
and
that
which
kept
his
spirit
in
so
sedate
and
calm
a
temper
was
[
he
encouraged
himself
]
viz.
he
improved
this
priviledge
to
his
support
and
comfort
,
this
was
a
course
he
had
often
experimented
,
Psal.
18.2
.
Ps.
27.1
.
Psa.
46.
throughout
,
this
was
his
judgment
in
the
case
as
to
others
,
Psal.
112.7.8
.
Two
things
will
make
this
more
evidently
appear
.
1.
This
interest
in
the
Lord
as
our
God
though
it
is
an
unspeakable
priviledge
and
sufficient
for
our
safety
,
yet
this
singly
is
not
sufficient
for
our
actual
&
present
comfort
,
unless
it
be
cleared
&
improved
,
that
't
is
a
great
and
unspeakable
priviledge
hath
been
demonstrated
in
the
explication
of
it
,
that
't
is
sufficient
for
our
safety
appears
.
1.
Because
this
interest
is
indissoluble
:
God
doth
(
if
I
may
so
speak
)
play
fast
and
lose
with
his
people
;
his
affections
towards
them
,
are
no
fickle
,
no
wavering
affections
,
he
is
not
off
and
on
with
them
,
but
where
once
he
sets
his
heart
nothing
can
take
it
off
,
John
13.1
.
Rom.
8.38
,
39.
thousands
of
calamities
may
dissolve
our
relation
to
all
Creature-comforts
,
but
nothing
can
dissolve
it
to
God
.
2.
While
this
relation
continues
there
can
be
no
diminution
of
his
love
and
care
;
affections
are
very
strong
in
all
those
relations
wherein
God
describes
the
relation
he
himself
stands
in
to
his
people
;
that
of
a
Lord
,
a
Father
,
a
Husband
,
If
God
he
for
us
,
who
can
be
against
us
.
3.
There
can
be
no
kind
of
adversaries
able
to
match
God
;
how
contemptibly
doth
God
speak
of
the
proudest
adversaries
his
Church
had
,
Isa.
51.12.13
.
Dan.
7.
his
wisdom
and
his
power
are
indisputable
,
and
so
are
his
affections
towards
his
:
he
can
do
what
he
pleases
,
and
give
what
he
pleases
,
and
he
will
do
for
,
and
give
to
them
whatever
he
sees
shall
be
for
their
advantage
;
his
promises
are
so
large
and
full
,
that
we
cannot
rationally
desire
more
.
2.
Though
this
interest
in
the
Lord
as
our
God
be
sufficient
for
our
safety
;
yet
this
singly
is
not
sufficient
for
our
comfort
,
though
it
will
insensibly
support
,
it
cannot
actually
refresh
,
without
it
be
improved
.
1.
Because
it
is
not
the
reality
but
visibility
of
this
priviledge
that
affords
actual
comfort
.
2.
This
priviledge
may
be
darkned
and
eclipsed
,
as
we
may
see
in
Heman
,
David
,
and
Isal.
50.10
.
this
priviledge
must
be
improved
:
thousands
of
cases
there
are
,
in
which
nothing
but
a
sense
of
our
interest
in
the
Lord
as
our
God
can
bear
up
our
hearts
:
what
are
riches
,
greatness
,
parts
,
in
the
world
,
sinful
shiftings
,
carnal
compliances
,
and
all
kind
of
imaginable
offences
against
danger
,
in
time
of
our
greatest
distresses
:
nothing
but
this
Covenant
interest
in
the
Lord
as
our
God
.
Vse
.
Exhortation
.
In
all
your
distresses
fly
to
this
priviledge
as
your
chief
fort
,
your
only
refuge
:
God
hath
cast
our
Lot
in
times
full
of
danger
,
and
is
it
wisdom
to
have
our
weapons
to
seek
when
our
enemies
are
in
view
?
the
expert
Seaman
,
when
he
sees
a
storm
approaching
is
careful
to
keep
within
his
harbour
;
there
are
many
visible
symptomes
of
a
storm
approaching
:
many
black
clouds
hang
over
heads
,
the
best
refuge
we
can
make
use
of
,
is
our
interest
in
the
Lord
as
our
God
,
to
plead
that
with
him
;
this
was
a
course
David
had
much
experience
of
in
all
his
streights
,
Psal.
119
94.
fly
to
this
as
your
strong
hold
,
Zech
9.12
.
Motives
.
1.
'T
is
is
a
debt
we
owe
to
God
;
God
hath
sufficiently
provided
for
the
safety
and
comfort
of
all
his
people
in
all
conditions
,
and
is
it
not
great
ingratitude
in
us
not
to
make
use
of
those
advantages
he
affords
us
.
He
hath
sufficiently
provided
for
their
safety
in
chaining
up
the
rage
and
power
of
enemies
,
●hat
they
can
reach
no
farther
than
those
comforts
,
which
they
may
comfortably
be
without
;
they
may
reach
their
estates
,
their
liberties
,
their
lives
,
but
not
their
Souls
,
their
everlasting
comforts
in
another
world
,
Mat.
10.28
.
1
P●t.
1.5
.
John
10.28
,
29.
Yea
,
he
hath
abundantly
provided
for
their
comfort
;
he
would
not
have
his
servants
go
on
discouragedly
in
the
work
he
hath
set
them
about
;
but
with
all
chearfulness
,
alacrity
,
and
readiness
of
mind
,
and
shall
we
thus
requite
the
lard
,
Deut.
32.32.6
.
as
not
to
serve
him
with
chearfulness
in
the
abundance
of
all
things
.
2.
'T
is
a
debt
we
owe
to
our selves
;
God
hath
intrusted
every
man
,
especially
with
his
own
Soul
,
Luke
12.20
.
and
those
despondent
thoughts
which
are
the
fruit
of
our
unbelie
fare
not
only
our
affliction
but
our
fin
.
3.
'T
is
an
honour
to
the
Gospel
in
the
primitive
persecutions
the
courage
and
fortitude
of
Professours
made
the
Heathens
cry
out
(
Great
i●
the
God
of
Christians
)
their
patience
,
their
thankfulness
their
rejoycings
in
their
sufferings
did
highly
honour
their
Principles
even
among
their
enemies
.
4.
'T
is
not
so
great
an
advantage
to
be
exempted
from
affliction
as
to
be
enabled
to
go
chearfully
through
them
.
Zeno
that
great
Merchant
thought
his
shipwrack
the
best
Voyage
he
had
ever
made
in
his
life
,
he
hade
many
profitable
Voyages
before
;
but
by
this
losing
Voyage
he
gained
his
Soul
.
5.
You
know
not
how
soon
such
calamities
may
overtake
you
,
that
you
may
have
need
of
greater
and
stronger
supports
than
you
ever
yet
had
,
when
death
comes
,
and
worldly
troubles
set
upon
you
like
an
armed
man
.
6.
This
hath
been
the
renown
and
glory
of
those
eminent
worthies
who
are
now
with
God
;
they
have
chearfully
born
their
testimony
and
obtained
a
good
report
through
faith
,
Heb.
11.
2.
Vse
.
Direction
.
But
how
should
we
improve
our
interest
in
the
Lord
as
our
God
in
a
time
of
trouble
?
1.
By
examining
the
very
foundation
and
ground-work
of
all
your
claims
;
an
errour
in
the
foundation
hazards
the
whole
structure
,
be
sure
therefore
you
begin
not
at
the
wrong
end
;
a
mistake
in
a
Principle
occasions
a
thousand
:
if
you
set
out
in
a
wrong
path
,
the
farther
you
go
,
the
more
you
wander
,
begin
therefore
here
;
am
I
in
the
number
of
those
who
can
warrantably
look
up
to
the
Lord
as
their
God
;
multitudes
there
are
who
call
God
Father
,
and
yet
are
of
their
father
the
Devil
,
John
8.41
,
42
,
44.
and
many
again
there
are
who
through
the
weakness
of
their
faith
,
are
too
shie
in
making
those
claims
to
this
priviledge
which
they
may
of
right
:
many
are
hasty
in
catching
at
the
comforts
of
the
promises
,
before
they
discern
in
themselves
the
dispositions
to
which
these
promises
are
made
;
begin
therefore
with
all
wariness
.
2.
Improve
your
interest
in
God
by
frequent
reviews
of
those
rich
treasures
you
have
in
him
,
when
once
you
can
resolve
this
grand
Quaere
,
that
God
is
yours
.
In
what
affectionate
elevations
and
heavenly
raptures
do
we
find
the
spirit
of
David
upon
these
reviews
,
Psal.
118.28
.
Thou
art
my
God
,
and
I
will
praise
thee
,
thou
art
my
God
and
I
will
exalt
thee
.
All
the
necessities
in
the
world
cannot
make
him
poor
who
hath
such
a
God
for
his
portion
.
There
are
several
sorts
of
riches
mentioned
in
Scripture
,
Luke
12.21
.
James
2.5
.
but
of
all
kind
of
riches
,
this
is
the
most
desirable
.
Of
our selves
we
are
poor
necessitous
Creatures
,
made
up
of
wants
,
empty
Cisterns
,
but
he
is
a
full
fountain
:
our
wants
of
all
kinds
are
far
greater
than
we
are
able
to
express
,
but
we
can
none
of
us
want
so
much
as
he
is
able
to
supply
.
All
the
calamities
in
the
world
cannot
make
him
miserable
who
hath
God
for
his
happiness
:
the
primitive
Christians
did
chearfully
bear
their
banishments
because
they
could
not
be
banished
from
God
,
and
prisons
which
shut
out
friends
,
because
they
could
not
shut
out
the
Lord
.
God
alone
is
the
happiness
of
Heaven
,
and
he
that
improves
his
interest
in
God
,
begins
Heaven
in
his
Soul
here
on
earth
.
All
the
dangers
and
storms
that
threaten
such
,
can
put
them
into
no
hazard
,
because
God
is
the
great
disposer
of
all
things
,
their
times
are
in
his
hands
;
and
this
God
,
their
God
in
Covenant
.
3.
Stand
upon
your
guard
against
all
troubled
thoughts
,
till
you
have
first
examined
the
ground
of
them
;
thus
did
Psalm
42.
Psal.
43.
reason
the
case
with
himself
:
Why
art
thou
cast
down
O
my
Soul
,
why
art
thou
troubled
within
me
?
he
would
not
let
his
troubled
thoughts
pass
,
till
he
had
first
examined
them
,
and
called
them
to
an
account
.
Did
Christians
stand
thus
upon
their
watch
,
they
would
not
be
so
often
surprized
with
dispondances
.
4.
Suppress
all
jealousies
about
God
.
Hath
God
shewn
you
,
and
doth
he
still
shew
you
great
and
fore
troubles
;
if
you
can
truly
call
God
yours
,
Question
not
,
he
deals
with
you
no
otherwise
than
with
Sons
,
and
in
the
sharpest
Providences
hath
no
other
design
upon
you
,
than
your
good
,
and
the
very
worst
he
means
you
is
your
profit
.
5.
Be
serious
and
frequent
in
meditation
.
Meditation
is
the
life
of
Religion
.
Meditate
o●
these
few
Objects
.
1.
How
much
better
God
hath
been
to
you
whom
he
hath
owned
as
his
,
than
to
the
richest
and
greatest
persons
in
the
world
in
their
carnal
estate
:
Hath
he
bestowed
the
world
upon
others
,
he
hath
bestowed
himself
upon
you●
are
others
freed
from
present
troubles
,
you
are
freed
from
everlasting
troubles
.
The
most
prosperous
estate
of
others
is
but
like
fatting
for
the
slaughter
;
like
Hamans
banquet
,
which
cost
him
his
life
:
nay
,
suppose
wicked
men
may
spend
all
their
days
in
mirth
,
and
you
in
sadness
,
yet
will
the
scene
be
strangely
changed
after
this
life
,
Isa.
65.13
,
14
compared
with
Luke
16
25.
2.
Meditate
upon
the
reserves
of
mercy
God
hath
for
his
people
hereafter
;
are
you
now
deprived
of
that
Communion
you
formerly
have
had
with
Christian
friends
,
think
of
what
Communion
you
shall
have
with
them
hereafter
,
when
you
shall
have
Communion
with
all
the
Saints
that
ever
lived
,
and
none
but
Saints
with
Saints
and
freed
.
from
all
infirmities
,
with
Saints
in
the
highest
imployments
of
admiring
and
adoring
God
;
such
communion
as
shall
never
have
the
least
interruption
;
are
you
deprived
of
any
opportunities
of
Communion
with
God
here
,
meditate
upon
that
Communion
you
shall
have
with
him
hereafter
:
think
of
these
things
,
comfort
one
another
with
these
words
.
3.
Meditate
upon
the
tendencie
of
all
your
afflictions
to
those
blessed
ends
for
which
God
designs
them
;
look
not
upon
your
afflictions
as
to
their
present
aspect
,
that
may
be
grim
and
gastly
,
but
as
to
their
effects
and
fruits
,
and
they
are
higly
encouraging
,
2
Cor.
4.8
.
4.
Meditate
upon
the
smalness
of
those
evils
you
undergo
,
and
the
greatness
of
those
evils
you
are
freed
from
;
you
may
not
perhaps
be
freed
from
losses
,
reproaches
,
pains
,
weaknesses
,
but
if
you
belong
to
God
,
you
are
freed
from
sin
,
from
wrath
,
from
hell
.
5.
Meditate
upon
the
meanness
of
the
mercies
God
with
holds
,
and
the
greatness
of
the
mercies
he
affords
;
if
God
do
not
give
the
blessings
of
his
footstool
,
yet
if
he
give
the
blessings
of
his
Thro●e
;
if
he
keep
open
but
the
upper-springs
,
though
he
shut
the
nether-springs
,
if
he
with
hold
common
,
and
bestow
distinguishing
mercies
,
we
have
cause
for
ever
to
be
thankful
.
Ephes.
1.3
.
Blessed
be
the
God
and
Father
of
our
Lord
Jesus
Christ
,
who
hath
blessed
us
with
all
spiritual
blessings
in
heavenly
places
in
Christ
.
SERMON
VIII
.
Psalm
39.13
.
O
spare
me
,
that
I
may
recover
strength
before
I
go
hence
and
be
no
more
.
COnsidering
how
wonderfully
God
hath
spared
us
from
those
common
calamities
which
have
brought
no
less
than
utter
ruine
and
desolation
upon
the
families
of
others
;
having
spared
some
of
us
as
to
our
habitations
,
our
friends
,
our
Creature
comforts
:
Nay
,
all
of
us
here
present
as
to
our
lives
;
that
we
may
be
the
more
affectionately
sensible
of
this
kindness
of
God
to
us
,
and
more
diligently
careful
to
improve
it
,
that
neither
God
may
lose
the
honour
of
these
favours
,
nor
we
the
benefit
and
advantage
of
them
;
consider
the
example
of
David
here
,
who
looks
upon
life
and
all
the
Comforts
of
this
life
,
as
desirable
upon
no
account
so
much
as
this
,
that
he
may
make
some
farther
progress
in
Grace
and
holiness
,
and
that
he
might
by
these
outward
mercies
be
more
inricht
with
spiritual
mercies
:
He
doth
not
beg
here
,
nor
simply
desire
that
he
might
live
,
but
he
begs
the
continuance
of
the
life
of
Nature
in
order
to
his
improvement
in
the
life
of
Grace
:
Oh
spare
me
,
says
he
,
that
I
may
recover
strength
,
&c.
This
Psalme
consists
partly
of
Meditation
,
and
partly
of
Prayer
:
these
are
the
two
great
duties
which
are
so
absolutely
necessary
that
the
very
life
and
power
of
all
Religion
depends
upon
them
.
These
two
duties
are
like
those
two
Pillars
that
Solomon
set
before
the
Temple
,
2
Chron.
●
.
17
.
Jachim
and
Boaz
,
the
one
was
Establishment
,
and
the
other
Strength
.
These
Meditations
wherein
the
Psalmist
im●
ploys
his
thoughts
were
not
upon
melancholy
trifles
,
nor
speculative
fancies
,
but
things
and
subjects
most
solemn
and
serious
imaginable
.
Two
things
there
are
between
which
David
here
divides
his
meditation
,
to
wit
,
Time
and
Eternity
:
our
short
abode
here
,
and
our
everlasting
condition
hereafter
;
and
his
design
in
both
these
his
meditations
are
such
as
highly
deserves
our
imitation
.
He
meditates
on
time
,
to
the
end
he
might
the
better
improve
it
;
and
this
in
many
verses
.
He
meditates
upon
Eternity
that
he
might
be
the
better
provided
for
it
,
and
as
the
subjects
of
his
meditations
were
solemn
,
so
his
management
of
them
was
serious
;
for
you
finde
in
the
2
,
3
,
and
4th
verses
,
when
he
was
so
overwhelmed
with
sorrow
that
he
was
unable
to
speak
to
men
by
way
of
converse
,
yet
he
speaks
to
God
by
way
of
Prayer
,
and
to
his
own
Soul
by
way
of
counsel
and
advice
:
and
truly
those
Professors
that
are
not
serious
in
these
weighty
matters
can
be
no
better
than
luke-warm
.
Right
Meditations
about
our
eternal
Concernments
are
like
Bellows
to
blow
up
our
affections
and
desires
into
an
holy
flame
.
His
Prayer
may
be
reduced
to
these
heads
,
when
once
his
affections
were
inflamed
he
could
no
longer
contain
himself
,
but
he
gives
his
affections
vent
in
these
Petitions
.
1.
That
he
might
be
throughly
affected
with
his
own
frailty
:
that
4
,
and
5
,
vers.
Lord
make
me
to
know
mine
end
,
and
the
measure
of
my
dayes
,
&c.
2.
That
he
might
be
more
convinced
of
the
disquietness
and
folly
that
accompanies
the
cares
of
this
world
;
and
that
6th
verse
,
Surely
every
man
walketh
in
a
vain
shew
,
surely
they
are
disquieted
in
vain
.
3.
That
he
may
come
off
more
fully
to
God
in
making
him
his
trust
and
hope
,
ver.
7.
And
now
Lord
,
what
wait
I
for
?
my
hope
is
in
thee
?
4.
That
God
would
deliver
him
not
only
from
the
guilt
and
disturbance
,
but
from
the
shame
of
his
former
transgressions
,
ver.
8.
Deliver
me
from
all
my
transgressions
,
make
me
not
a
reproach
of
the
foolish
.
Let
me
not
open
the
mouths
of
profane
persons
to
cast
any
thing
of
infamy
upon
the
ways
of
God
.
5.
That
God
would
take
off
that
heavy
load
of
afflictions
he
had
laid
upon
him
,
and
that
10
,
and
11th
verses
.
Remove
thy
stroke
away
from
me
,
&c.
6.
That
God
would
afford
him
his
natural
strength
in
order
to
his
obtaining
a
greater
strength
in
Grace
,
in
the
words
of
the
Text
,
O
spare
me
,
that
I
may
recover
strength
.
1.
Doct.
How
fixt
soever
our
condition
may
s●●m
to
be
here
in
this
world
,
yet
we
must
all
go
●●nc●
2.
Doct.
When
we
go
hence
we
shall
never
be
any
more
.
3.
Doct.
That
to
them
that
truly
understand
their
own
Concernments
nothing
renders
the
life
of
Nature
more
desirable
,
than
in
order
to
an
improvement
in
the
strength
of
Grace
.
O
spare
me
that
I
may
recover
strength
before
I
go
hence
.
He
doth
not
beg
that
he
might
live
only
,
but
he
begs
farther
time
that
he
might
bestow
that
time
on
God
,
and
his
Soul
;
here
you
may
consider
the
Petition
it self
;
O
spare
me
that
I
may
recover
strength
;
it
is
as
much
as
if
he
had
said
,
Reprieve
me
for
some
farther
time
from
the
Grave
,
spin
out
the
thred
of
my
life
,
and
continue
me
under
the
opportunities
of
Grace
(
that
is
meant
by
spare
me
:
)
that
is
the
design
of
his
Petition
;
he
doth
not
beg
barely
that
God
would
but
continue
him
to
this
end
.
The
Arguments
wherewith
he
backs
his
Petition
are
these
two
.
I
am
going
hence
:
that
is
the
first
.
And
be
no
more
:
that
is
the
second
Argument
.
I
shall
begin
with
the
first
of
these
Observations
1.
Doctr.
Those
of
us
that
seem
the
most
fixed
and
established
in
the
world
must
go
hence
.
We
have
here
no
abiding
City
;
it
is
implied
in
this
verse
:
and
David
speaks
his
mind
more
clearly
in
the
former
verse
,
ver.
12.
I
am
a
stranger
with
thee
,
and
a
sojourner
as
all
my
fathers
were
;
●●at
is
,
while
he
was
here
on
earth
.
A
Learned
Writer
compares
this
life
to
a
Stage
upon
which
are
several
Actors
,
and
every
man
as
he
hath
his
Enter
so
he
must
have
his
Exit
:
As
he
hath
his
way
whereby
he
comes
into
this
world
,
so
he
must
have
his
way
whereby
he
goes
out
of
it
.
Rodolphus
Agricola
talking
with
a
Learned
man
,
and
being
askt
what
the
life
of
man
was
;
he
gave
him
this
description
of
it
:
Shewing
himself
for
a
while
like
a
person
upon
a
Stage
,
and
taking
a
turn
or
two
,
and
then
disappearing
again
.
We
are
all
going
hence
(
true
,
some
go
sooner
,
and
some
later
)
in
all
life
is
hastening
to
its
period
;
and
in
the
days
of
the
year
,
some
are
longer
,
and
some
shorter
,
yet
every
day
hath
night
succeeding
it
;
and
when
the
Sun
is
down
,
the
whole
Sky
is
over-clouded
with
darkness
;
so
some
there
are
(
as
I
may
so
speak
)
do
but
even
peep
into
this
world
,
and
immediately
bid
an
everlasting
farewel
to
it
:
others
stay
yet
longer
,
yet
they
whose
lives
are
drawn
out
to
the
longest
period
of
time
,
may
truly
say
as
David
doth
verse
5.
My
days
are
as
an
hand
breadth
.
You
have
many
expressions
in
that
verse
,
Behold
thou
hast
made
my
days
as
an
hand
breadth
,
and
mine
age
is
nothing
unto
thee
.
This
is
clear
from
the
Decree
of
God
,
Heb.
9.29
.
It
is
appointed
for
all
men
once
to
die
.
Though
it
is
true
God
hath
altered
the
nature
of
death
,
yet
he
doth
not
exempt
his
people
from
dying
;
because
for
them
not
to
die
is
not
to
be
happy
;
he
hath
exempted
them
from
the
hell
of
death
,
but
not
from
the
grave
of
death
.
Besides
,
The
brittle
materials
of
which
poor
bodies
consist
,
frail
constitutions
;
these
crazy
bodies
,
these
lumps
of
clay
are
but
like
paper-buildings
,
and
decayed
rotten
houses
,
that
are
continually
ready
to
drop
upon
the
ground
;
all
the
art
in
the
world
cannot
long
prop
them
up
.
I
might
add
farther
from
the
design
of
God
:
God
never
intended
this
world
for
our
home
.
Indeed
he
sent
us
into
this
world
as
our
passage
to
another
.
This
is
our
passage
,
not
our
portion
;
it
is
our
journey
,
our
road
,
but
not
our
Country
:
God
hath
reserved
better
things
for
all
his
in
another
world
.
This
is
a
truth
whereof
God
hath
made
the
Vision
so
plain
,
that
he
that
runs
may
read
it
:
it
is
a
truth
that
God
is
ever
sounding
in
our
ears
,
even
by
the
deceases
of
our
friends
and
acquaintance
;
and
therefore
(
mistake
me
not
)
I
do
not
now
speak
to
inform
you
of
what
you
already
know
,
but
to
put
you
in
minde
of
what
we
should
have
much
in
our
thoughts
,
and
which
we
are
all
apt
to
forget
.
1.
Vse
.
Then
certainly
the
happiness
of
man
doth
not
consist
in
this
world
;
we
are
in
this
world
but
as
Travellers
in
our
journey
,
we
are
now
but
in
our
passage
;
therefore
since
ere
long
we
must
bid
an
everlasting
adieu
to
all
our
Creature-comforts
,
then
certainly
these
things
cannot
be
our
happiness
:
It
is
an
Observation
of
the
Schoolmen
,
That
that
wherein
our
happiness
consists
must
have
an
essential
ingredient
in
it
:
there
must
be
a
compleat
and
full
satisfaction
in
the
object
,
and
security
as
to
the
everlasting
fruition
of
the
Object
.
Nay
,
some
go
many
steps
higher
than
this
,
if
there
should
be
the
least
jealousie
in
the
spirits
of
just
men
made
perfect
,
if
there
should
be
the
least
scruple
in
them
of
the
continuance
of
that
blessed
estate
,
it
would
take
away
much
of
the
happiness
of
them
that
are
in
Heaven
,
if
there
could
be
any
jealousie
of
a
deprivement
and
dispossession
of
those
glorious
priviledges
,
so
far
as
such
doubts
are
in
them
of
the
future
continuance
of
their
comforts
;
so
far
would
those
comforts
be
lost
and
imperfect
.
Now
it
is
the
priviledge
of
those
Coelestial
Glories
(
though
sometimes
in
Scripture
they
are
stiled
streams
,
and
streams
at
Gods
right
hand
:
Rivers
at
Gods
right
hand
:
at
thy
right
hand
are
Rivers
of
pleasure
.
)
That
they
are
Rivers
of
pleasure
for
evermore
;
that
denotes
there
is
a
permanencie
in
them
.
Truly
,
that
wherein
happiness
consists
must
be
something
greater
and
higher
than
all
the
things
of
this
world
,
because
we
are
only
upon
our
passage
going
hence
.
The
very
supposal
of
a
future
dispossession
of
happiness
would
make
happiness
to
have
much
of
misery
in
it
.
2.
Vse
.
Then
where
are
your
hearts
,
upon
what
are
your
thoughts
,
your
contrivances
,
projects
engaged
?
what
is
that
about
which
you
bestow
your
strength
?
your
labour
,
you
service
are
all
passing
hence
:
Is
it
only
about
buying
and
selling
and
getting
gain
?
Is
this
your
great
〈…〉
●hat
you
may
lay
up
for
many
years
?
as
〈…〉
●●p●l-fool
speaks
,
Luke
12.
Soul
,
take
thine
ease
,
thou
hast
goods
laid
up
for
many
years
.
Is
it
that
you
may
have
treasures
on
earth
?
Alas
!
you
are
p●ssing
from
hence
continually
,
and
what
heighth
of
folly
is
this
?
therefore
call
your selves
to
account
,
where
are
your
hearts
?
upon
what
are
your
thoughts
and
connivances
?
True
,
God
commands
us
that
we
should
in
those
stations
wherein
his
Providence
hath
set
us
to
provide
things
needful
;
but
alas
!
we
fancie
many
things
needful
that
are
not
.
It
is
a
rule
in
morality
,
That
Nature
is
content
with
little
;
and
to
be
sure
Grace
is
content
with
less
:
but
yet
withall
Grace
raiseth
up
the
heart
to
the
greatest
things
.
If
we
bestow
our
thoughts
upon
the
things
of
this
world
,
even
while
we
are
thinking
of
them
,
they
are
passing
from
us
;
we
desire
that
which
may
be
in
a
moment
snacht
away
from
us
:
The
serious
meditation
of
this
would
be
a
notable
bridle
and
check
to
all
our
exorbitant
extravancies
.
Psal.
39.
ver.
6.
Surely
every
man
walketh
in
a
vain
shew
,
surely
they
are
disquieted
in
vain
:
It
is
a
hard
matter
to
perswade
the
world
of
this
;
therefore
David
comes
with
a
surely
;
and
backs
it
with
a
second
surely
:
If
there
be
a
clearness
in
any
truth
,
it
must
be
in
this
,
Could
we
sit
down
and
seriously
consider
what
we
have
been
doing
with
our
thoughts
all
the
time
of
our
lives
,
we
shall
find
we
might
have
made
a
higher
improvement
than
we
have
done
;
how
much
have
we
lost
of
this
our
pretious
patrimony
that
God
hath
left
us
?
whatever
we
have
as
to
outward
things
,
we
must
leave
them
;
and
whatever
we
have
more
than
is
necessary
,
is
so
far
from
being
serviceable
,
that
many
times
it
becomes
a
burden
to
us
:
how
many
are
the
worse
for
the
good
things
of
this
world
,
that
God
is
pleased
to
intrust
them
with
?
2.
Doct.
Whenever
we
go
hence
we
shall
then
be
no
more
Before
I
go
hence
and
be
no
more
:
the
meaning
is
,
not
as
if
that
Divine
spark
that
is
in
our
bosoms
should
be
quite
extinguished
when
we
go
hence
,
or
that
our
bodies
should
find
an
ever
.
lasting
habitation
in
the
Grave
.
No
,
the
Soul
bears
a
longer
date
with
it
,
it
is
immortal
,
it
will
run
parallel
with
the
longest
line
of
Eternity
;
and
as
for
the
body
,
it
shall
be
fetcht
back
from
that
pavilion
of
darkness
at
the
general
Resurrection
,
when
all
shall
be
cited
to
make
their
appearance
before
the
Tribunal
of
God
;
the
meaning
is
this
,
be
no
more
;
that
is
,
no
more
as
we
now
are
.
Perhaps
now
thou
art
in
divers
capacities
of
being
serviceable
to
others
,
as
a
Parent
,
as
a
Master
,
having
an
inspection
into
those
that
are
under
thee
:
thou
shalt
then
be
no
more
under
such
talents
,
in
such
capacities
.
Now
perhaps
thou
hast
many
opportunities
not
only
of
advantage
for
others
good
,
but
thine
own
spiritual
good
too
:
but
then
thou
shalt
be
no
more
;
no
more
as
to
opportunity
of
Grace
.
We
have
now
a
praying
time
,
and
a
reading
time
,
a
thime
for
meditation
and
repentance
,
and
for
that
whole
work
that
God
hath
appointed
us
here
upon
the
earth
;
but
when
we
go
hence
all
these
preparitory
opportunities
will
cease
.
Man
goes
to
his
long
home
.
Eccl
12.3
.
speaking
of
old
age
and
decayed
nature
,
which
is
so
elegantly
described
in
the
former
part
of
that
Chapter
,
Man
goes
to
his
long
home
,
and
the
mourners
go
about
the
streets
It
is
called
his
long
home
(
not
because
time
doth
linger
,
or
he
is
long
going
down
to
the
grave
:
no
time
creeps
,
but
it
posts
away
,
even
as
a
shadow
)
because
there
we
come
to
our
fixt
and
lasting
cstate
.
Object
.
But
you
will
say
,
what
is
it
when
man
●us
to
his
long
home
?
what
doth
he
then
?
Ans.
You
have
a
clear
answer
for
that
Eccles.
9.10
.
There
is
no
work
,
nor
device
,
nor
knowledge
,
nor
wisdom
in
the
Grave
whither
thou
goest
.
There
is
no
working
time
then
,
the
voyce
of
the
Gospel
is
now
heard
,
it
cannot
be
heard
in
the
Grave
:
you
read
indeed
,
that
the
dead
shall
hear
the
voice
of
the
Son
of
God
:
But
this
is
spoken
of
them
that
are
naturally
dead
,
by
a
separation
of
the
body
from
the
Soul
,
but
of
those
that
are
spiritually
dead
,
by
a
separation
of
their
Souls
and
bodies
from
God
:
Now
,
these
though
they
are
dead
in
fin
,
Christ
hath
declared
he
will
shew
his
miraculous
power
in
causing
these
dead
to
hear
his
voice
and
live
:
but
as
to
all
Gospel
and
preparitory
opportunities
they
shall
be
no
more
.
1.
Vse
.
Informs
us
of
the
sadness
of
their
condition
who
have
unprofitably
burnt
our
their
Candle
,
their
Sun
is
set
,
and
all
their
work
is
to
do
,
who
have
trifled
away
their
time
,
and
yet
their
sins
are
to
be
pardoned
,
their
corruptions
subdued
,
and
their
assurance
cleared
.
When
the
day
of
grace
is
past
,
there
is
no
tim
ethen
for
these
things
:
under
what
dark
chouldsdo
those
poor
Souls
sit
,
even
clouds
of
horrour
and
despair
that
will
abide
upon
them
to
all
Eternity
?
●
Stoick
said
,
there
is
so
much
vanity
in
the
world
,
that
the
first
thing
desirable
is
never
to
be
born
,
and
the
next
thing
is
to
be
quickly
dead
;
and
truly
all
those
persons
must
needs
be
of
the
same
persuasion
with
him
whose
Sun
is
set
,
and
their
work
not
at
all
done
.
Truly
,
such
persons
change
their
places
when
they
go
hence
,
but
not
their
dispositions
.
Did
death
finde
such
persons
:
So
will
judgment
too
:
Did
death
find
such
enemies
to
the
ways
of
God
,
carnal
profane
wretches
scoffers
at
Religion
opposers
of
Gods
people
?
So
will
God
find
them
,
and
accordingly
will
Judgment
proceed
against
them
,
there
is
no
agreeing
with
our
adversary
,
but
while
we
are
in
the
way
,
Agree
with
thine
adversary
whilst
thou
art
in
the
way
with
him
.
This
life
is
our
passage
,
our
Journey
,
there
is
no
agreement
to
be
made
when
we
are
gone
hen●●
.
Forif
when
we
go
hence
we
go
away
strangers
to
God
,
and
at
a
distance
from
him
,
and
from
Jesus
Christ
,
we
must
continue
so
for
ever
:
these
are
true
ordinary
Principles
which
every
one
sufficiently
knows
,
and
they
are
such
as
should
be
much
in
our
thoughts
.
How
highly
are
we
concerned
to
improve
the
present
time
;
we
do
enjoy
to
the
most
and
best
advantage
,
in
communing
with
our
own
hearts
;
if
we
shall
not
do
it
now
,
we
shall
never
have
time
to
do
it
hereafter
.
We
our selves
have
seen
within
these
few
yearts
at
what
great
incertainty
God
hath
left
us
as
to
these
things
,
and
therefore
we
should
be
more
industrious
and
lively
in
our
preparatory
endeavours
for
another
world
.
We
have
now
amending
,
repenting
,
reforming
seasons
,
use
thm
,
and
make
the
best
advantage
you
can
of
them
,
and
that
because
you
know
not
how
soon
you
may
be
taken
from
them
.
3.
Doctr.
To
all
such
as
truly
understand
their
spiritual
Concernments
,
the
great
thing
that
renders
the
life
of
Nature
desirable
,
is
in
order
to
their
improvement
in
Grace
.
Oh
spare
me
,
says
David
;
remove
thy
heavy
hand
from
me
,
spin
out
the
thread
of
my
life
,
reprieve
me
a
while
from
the
grave
;
and
why
?
he
doth
not
beg
life
only
that
he
may
live
;
but
oh
,
prolong
my
days
of
nature
that
I
may
make
an
improvement
in
Grace
;
that
I
may
recover
strength
.
In
opening
this
Observation
these
three
things
are
to
be
considered
.
First
,
that
Grace
is
our
spiritual
strength
,
and
that
which
will
hearten
and
encourage
our
Souls
in
their
going
hence
.
Secondly
,
this
spiritual
strength
is
subject
to
decays
,
and
may
be
much
empaired
:
That
I
may
recover
strength
.
Thirdly
,
there
is
nothing
renders
the
life
of
Nature
desirable
in
comparison
of
his
,
that
we
may
recover
our
decays
in
Grace
,
that
we
may
obtain
an
improvement
in
holiness
.
First
,
Grace
is
our
spiritual
strength
;
Grace
is
not
only
given
us
for
an
Ornament
,
but
for
service
;
God
doth
not
bestow
it
upon
us
only
as
our
duty
,
but
as
our
strength
:
thus
we
often
find
it
called
in
Scripture
,
the
strength
of
the
Soul
,
Psal.
84.7
.
They
shall
every
one
of
them
go
from
strength
to
strenth
:
that
is
the
same
which
in
other
places
is
called
from
graceto
grace
,
and
from
faith
to
faith
;
that
is
from
a
less
degree
to
a
higher
.
I
might
instance
in
the
Church
of
Philadelphia
Thou
hast
a
little
strength
,
Rev.
3.8
.
that
is
,
there
is
the
reality
of
Grace
,
but
it
is
Grace
as
it
was
in
its
infancie
;
thou
hast
but
a
little
strength
:
Indeed
where
ever
there
is
Grace
,
there
is
a
proportionableness
of
strength
.
Inlightening
Graces
are
the
strength
of
the
understanding
;
a
Soul
that
is
spiritually
anointed
,
acts
strongly
in
its
apprehensive
faculty
;
self-denying
Graces
are
the
strength
of
the
affections
,
and
sanctifying
Graces
are
the
strength
of
the
whole
inward
man
.
But
more
particularly
,
there
is
a
three
fold
strength
in
Grace
.
First
,
a
strength
of
interest
as
it
intitles
us
to
Christ
.
2.
Strength
of
improvement
as
Grace
grows
up
to
a
higher
stature
.
3.
A
strength
of
evidence
.
1
There
is
a
strength
of
interest
by
Grace
,
by
which
we
can
claim
an
interest
in
the
Lord
Jesus
Christ
;
and
that
is
great
strength
to
our
Souls
when
we
are
going
hence
and
shall
be
no
more
.
If
you
can
say
Christ
is
yours
,
then
all
is
yours
:
life
is
yours
and
death
is
yours
,
1
Cor.
3.
last
,
All
things
are
yours
.
If
once
God
hath
given
us
his
Son
,
he
will
with
him
give
us
all
things
:
and
he
that
hath
given
us
this
Grace
will
with
hold
no
good
thing
from
us
.
God
will
think
nothing
too
much
for
them
upon
whom
he
hath
bestowed
his
Son
;
and
who
are
the
persons
that
have
an
interest
in
Christ
?
John
3.16
.
God
so
loved
the
world
that
he
gave
his
only
begotten
Son
,
that
whosoever
believeth
on
him
should
not
perish
but
have
everlasting
life
:
that
believeth
on
him
,
there
is
the
Grace
of
faith
.
There
is
a
time
coming
when
we
shall
say
to
riches
and
to
relations
and
all
Creature-enjoyments
,
there
was
a
time
when
you
were
useful
,
refreshing
,
and
comfortable
,
but
your
time
is
now
past
;
it
is
not
in
you
to
comfort
us
,
to
set
open
the
door
of
Heaven
for
us
;
it
is
not
for
you
to
appear
before
God
on
our
behalves
;
it
is
not
in
you
to
deliver
us
from
the
evils
we
now
fear
,
nor
to
confer
upon
us
the
good
things
which
are
to
be
desired
.
Nothing
can
hide
the
Soul
from
the
displeasure
of
God
,
nothing
can
procure
it
those
undeserved
favours
,
and
make
it
compleatly
happy
but
only
Christ
;
but
if
we
have
Christ
,
we
have
all
with
him
:
here
is
the
strength
of
interest
,
when
the
Soul
is
in
want
,
and
to
leave
all
its
enjoyments
in
the
world
at
once
(
as
friends
,
estate
,
relations
)
yet
if
the
Soul
hath
an
interest
in
Christ
,
death
doth
not
separate
it
from
Christ
;
that
you
have
Rom
8.
last
.
Nor
heighth
nor
depth
,
nor
life
nor
death
.
2.
These
is
the
strength
of
improvement
:
for
though
weak
faith
,
and
weak
Grace
may
hold
its
own
,
in
God
and
Christ
;
yet
this
hold
is
not
so
firm
and
fast
as
when
Grace
is
grown
up
to
some
stature
and
hath
attained
some
degree
of
strength
.
It
is
a
notable
passage
of
a
Learned
Writer
,
They
do
but
make
a
great
noise
in
the
world
about
Grace
and
Christ
,
that
make
no
improvement
in
Grace
,
and
are
not
every
day
making
some
farther
prgress
in
their
spiritual
interest
.
'T
is
true
,
where-ever
there
is
the
least
degree
of
grace
there
is
the
mystical
union
to
Jesus
Christ
,
and
a
communion
with
Christ
in
his
Graces
,
for
light
and
heat
always
come
and
go
together
;
for
when
Christ
comes
into
the
Soul
,
he
brings
along
with
him
these
blessings
.
But
yet
though
no
Christian
can
be
any
farther
in
possession
of
Christ
,
than
he
doth
make
use
of
him
,
yet
there
are
several
degrees
of
strength
,
which
by
out
making
use
of
Christ
we
may
attain
unto
.
To
instance
in
mortification
of
sins
,
and
the
subduing
of
our
corruptions
.
A
Soul
that
can
appropriate
Christ
will
be
deriving
Conquest
from
Christ
over
its
inbred
corruptions
,
and
power
to
get
Authority
over
its
continued
temptations
,
such
a
Soul
will
be
crucified
to
the
world
,
and
all
the
lusts
of
the
flesh
;
and
so
as
to
vivification
and
newness
of
life
;
a
Soul
that
can
challenge
a
propriety
in
Christ
will
fetch
dower
not
only
from
his
death
for
the
mortification
of
sin
,
but
also
from
his
Resurrection
;
for
holiness
and
newness
of
life
and
conversation
,
it
will
finde
living
desires
and
longings
and
lively
stirrings
of
heart
after
God
continually
.
3.
There
is
the
strength
of
evidence
or
assurance
which
results
from
Grace
.
That
I
may
recover
may
strength
When
the
Soul
by
reflecting
upon
it self
,
nnds
that
it
hath
made
such
improvement
by
the
means
of
Grace
and
opportunities
it
doth
enjoy
,
and
that
really
it
hath
got
an
interest
in
Christ
,
and
sees
some
Scripture-grounds
to
reckon
it self
among
those
beloved
ones
,
whose
names
are
written
in
the
Book
of
life
;
this
will
fill
the
Soul
with
joy
here
,
and
bear
it
up
under
all
pressures
and
difficulties
it
may
meet
with
in
its
passage
,
this
will
animate
it
to
look
death
in
the
face
,
and
that
with
comfort
.
Now
these
three
sorts
of
strength
are
so
admirably
advantageous
,
will
appear
from
the
language
of
departing
Souls
when
they
come
to
lie
upon
their
death-beds
;
what
is
it
that
makes
the
poor
Soul
that
is
ready
to
take
its
flight
into
another
world
,
when
it
is
just
going
hence
and
shall
be
no
more
,
to
quake
and
tremble
,
but
the
want
of
some
of
these
strengths
?
O
says
one
,
If
I
had
but
an
interest
in
Jesus
Christ
,
I
could
say
with
Simeon
,
Luke
2.20
.
Lord
,
now
lettest
thou
thy
servant
depart
:
Death
should
not
then
storm
me
;
no
,
I
would
then
make
a
quick
and
speedy
surrender
of
my self
to
it
,
then
it
should
not
lay
siege
to
me
:
Says
a
second
,
had
I
more
strength
of
improvement
,
had
I
walked
more
circumspectly
,
lived
more
self-denyingly
,
had
I
approved
my self
more
faithful
in
all
my
Relations
,
I
should
then
have
been
more
able
with
the
dying
Swan
to
have
sung
my self
asleep
in
my
last
bed
,
as
the
Naturallist
speaks
.
Says
a
third
,
had
I
an
evidence
and
an
assurance
of
my
relation
to
Christ
;
did
I
certainly
know
I
have
an
interest
in
the
love
of
God
,
then
I
should
welcome
death
,
and
say
welcome
thou
Prince
of
terrours
,
for
though
thy
face
be
grim
,
yet
thy
message
is
comfortable
,
so
that
it
is
only
spiritual
strength
,
that
will
bestead
the
Soul
at
such
a
time
:
and
whatever
mercy
we
may
be
found
wanting
of
,
what
a
mercy
will
it
be
to
us
not
to
be
found
wanting
of
this
mercy
,
this
spiritual
strength
.
It
is
no
great
matter
in
what
way
death
comes
to
us
,
if
it
find
us
with
this
spiritual
strength
,
in
reference
to
our
eterual
condition
.
2.
Part.
This
spiritual
strength
is
subject
to
many
failings
and
decays
.
Our
strength
as
to
interest
(
't
is
true
)
can
not
be
lost
,
for
a
Soul
that
is
once
united
to
Christ
is
never
separated
from
him
again
.
My
Father
(
faith
our
Saviour
)
is
greater
than
all
,
and
none
can
pluck
them
out
of
my
Fathers
hands
.
The
very
innitiative
Covenant
by
which
Christ
espouseth
a
Soul
to
himself
,
carries
the
longest
date
along
with
it
;
I
will
never
leave
thee
nor
forsake
thee
:
thou
art
mine
,
and
shalt
be
mine
:
I
do
love
thee
,
and
I
will
love
thee
for
ever
,
John
13.3
.
He
loved
his
own
to
the
end
,
he
gives
grace
,
and
he
will
give
glory
.
But
though
it
is
true
that
cannot
be
lost
,
yet
the
strength
and
improvement
,
and
the
evidence
of
this
interest
may
be
blotted
and
darkned
,
it
may
be
intermitted
and
interrupted
;
our
spiritual
comforts
may
be
clouded
by
inbred
corruptions
breaking
in
upon
the
Soul
:
Godmay
suffer
the
Soul
to
be
foyled
and
born
down
for
a
time
;
this
you
shall
find
in
the
most
chearful
and
the
most
improved
Christians
,
and
those
that
have
had
sometimes
the
clearest
discoveries
of
Gods
love
to
their
Souls
;
what
a
damp
hath
sometimes
been
upon
their
Joys
?
insomuch
that
David
was
fain
to
call
himself
to
an
account
,
Why
art
thou
cast
down
,
O
my
Soul
?
How
have
even
he
best
of
Saints
many
times
thought
themselves
meer
cast-aways
,
and
such
as
whom
God
had
forsaken
utterly
.
Indeed
to
discouse
how
far
a
Child
of
God
may
go
backwards
in
his
Comforts
,
is
a
task
too
large
to
speak
to
;
but
questionless
there
may
be
a
great
decay
in
spiritual
strength
,
in
the
strength
of
improvement
;
Grace
may
seem
to
be
quite
withered
and
dried
up
:
Rev.
2.4
,
5.
The
Church
of
Ephesus
had
lost
her
first
love
,
her
flourishing
,
her
vigorous
love
.
The
Church
of
Sardis
seemed
to
be
quite
dead
,
at
least
ready
to
die
,
Rev.
3.1
.
Thou
hast
a
name
to
live
,
but
art
dead
,
as
to
outward
appearance
.
We
say
a
reai
Christian
can
never
be
under
such
a
deprivation
of
all
kind
of
spiritual
life
and
sense
,
he
may
be
so
as
to
others
;
he
may
have
no
symptoms
of
spiritual
life
left
,
yet
there
may
be
some
struglings
for
life
remaining
.
And
as
for
Assurance
they
may
be
bronght
so
low
as
to
be
upon
the
very
brink
of
despair
,
yet
they
can
neither
fall
totally
,
nor
finally
:
how
should
this
make
us
to
walk
humbly
,
for
if
once
we
begin
to
be
tickled
with
spiritual
pride
,
concerning
any
spiritual
improvement
,
because
we
outstrip
others
,
God
can
quickly
suffer
us
to
fall
into
the
common
level
whith
the
meanest
Christian
.
As
Grace
is
our
spiritual
strength
,
and
this
is
subject
to
decays
and
declinations
:
so
thirdly
,
the
great
thing
that
such
as
rightly
understand
themselves
that
renders
the
life
of
nature
desirable
to
them
,
it
is
in
order
ot
their
improvement
in
this
spiritual
strength
.
O
spare
me
:
Why
?
that
I
may
recover
strength
.
He
doth
notsay
,
that
I
may
obtain
riches
and
worldly
greatness
,
and
compass
great
matters
for
my self
in
these
outward
things
,
but
that
I
may
recover
my
strength
.
The
life
of
nature
is
in
it self
the
highest
of
outward
mercies
(
for
all
other
mercies
are
but
as
so
many
Cyphers
without
is
)
if
it
were
not
for
lise
,
we
were
not
capable
of
enjoying
them
:
hence
it
is
as
Solomon
speaks
,
A
living
Dog
is
better
than
a
dead
Lyon
:
when
Death
comes
,
it
puts
us
in
an
utter
incapacity
of
partaking
of
any
refreshment
from
these
outward
comforts
;
therefore
it
is
the
Devil
said
to
Job
,
Skin
for
skin
and
all
that
a
man
hath
will
be
give
for
his
life
.
It
was
a
truth
though
from
the
father
of
lyes
;
now
though
it
be
in
it self
a
very
desirable
thing
,
yet
that
which
makes
it
more
desirable
is
in
order
to
this
spiritual
improvement
.
How
sad
must
needs
be
the
condition
of
such
who
only
live
here
to
the
gratifying
of
their
senses
:
the
longer
we
live
,
the
more
we
shall
encrease
our
score
,
and
the
more
guilty
we
shall
make
our selves
.
Certainly
we
are
to
live
to
better
purpose
.
Nor
can
we
be
said
more
truly
to
live
then
when
our
Souls
do
most
thrive
and
flourish
in
Grace
.
The
Heathens
themselves
thought
that
meerly
to
breath
,
to
eat
and
drink
,
and
converse
with
men
,
and
to
have
a
being
in
this
world
as
men
,
was
not
worthy
the
name
of
living
;
and
therefore
they
made
a
distinction
between
being
and
living
;
and
others
have
been
said
to
be
in
the
world
,
and
to
pass
a
little
time
in
the
world
,
but
not
to
live
:
not
to
live
well
,
is
a
kind
of
dying
,
a
life
below
the
life
of
a
Christian
.
Applic.
Then
what
cause
have
we
to
be
thankful-you
see
Grace
is
our
strength
;
it
is
that
by
which
we
lay
hold
on
Christ
,
and
God
who
is
our
strength
;
and
it
is
our
improvement
in
Grace
that
makes
our
evidences
more
clear
and
apparent
:
then
if
this
be
the
great
business
to
make
life
desirable
,
our
improvement
in
Grace
;
then
remember
for
what
purpose
you
came
into
this
world
,
God
hath
not
given
you
lives
only
that
you
may
live
as
those
Epicureans
,
because
they
had
but
a
little
time
to
live
,
therefore
they
will
make
as
much
of
it
as
they
can
;
because
they
had
so
little
a
time
to
live
in
the
world
to
enjoy
the
comforts
of
it
,
therefore
they
would
take
their
fill
of
them
.
Come
let
us
eat
and
drink
for
to
morrow
we
shall
die
:
should
we
make
this
use
of
all
Gods
forbearance
of
us
,
when
God
hath
swept
away
thousands
by
the
destroying
pestilence
?
and
when
the
arrows
of
God
have
flown
so
thick
about
us
?
when
several
have
faln
on
our
right
hands
and
on
our
left
,
shal
we
make
this
the
end
of
the
goodnes
of
God
in
sparing
us
?
because
more
time
is
given
us
,
therefore
we
will
give
our
lusts
their
swing
?
this
would
be
very
sad
and
a
fore
evidence
against
us
:
though
God
hath
spared
us
,
yet
if
we
do
so
,
our
deliverances
are
not
deliverances
but
reprivals
:
it
is
one
thing
to
be
delivered
from
a
calamity
,
and
another
thing
to
be
reprieved
,
to
be
spared
for
a
time
that
God
may
punish
us
more
severely
hereafter
:
and
if
we
consider
in
those
destroying
flames
that
have
laid
waste
the
habitations
of
others
,
that
any
of
ours
have
been
preserved
,
shall
we
make
no
better
use
of
it
than
thus
?
when
God
hath
under
so
many
several
judgments
shewed
that
kindness
to
us
which
he
promised
to
Ebed
Melech
,
Jerem.
39.18
.
Notwithstanding
when
he
had
threatned
all
those
miseries
against
them
,
I
will
surely
deliver
thee
,
because
thou
hast
put
thy
trust
in
me
,
saith
the
Lord
.
God
doth
not
know
how
to
cast
off
them
that
cast
themselves
upon
him
.
Thou
hast
reposed
thy
trust
in
me
,
and
I
will
be
faithful
to
that
trust
;
I
will
do
it
for
thee
.
But
our
care
should
be
to
improve
our
time
to
the
utmost
,
we
have
but
a
little
time
to
be
here
,
and
when
we
go
hence
we
shall
be
no
more
.
That
is
,
no
more
to
preparatory
opportunities
,
and
in
this
lies
our
greatest
concerns
:
consider
the
sadness
of
their
condition
,
who
go
hence
in
their
sins
;
they
do
at
once
leave
all
their
comfort
,
and
they
exchange
comforts
for
sorrows
:
how
can
these
persons
go
hence
in
their
sins
and
look
Christ
in
the
face
with
any
kind
of
countenaace
?
how
can
they
attain
to
the
inheritance
of
the
Saints
in
light
?
they
can
look
for
nothing
for
their
portion
but
wrath
,
eternal
wrath
:
could
we
but
lay
our
ears
to
listen
to
those
Souls
that
are
now
bemoaning
the
loss
of
their
time
,
those
that
have
enjoyed
repenting
seasons
,
and
peace-making
seasons
,
but
now
never
shall
be
more
;
how
should
we
hear
them
bewailing
their
folly
:
it
is
true
,
a
time
was
when
we
might
have
obtained
a
pardon
,
and
a
peace
might
have
been
made
for
our
Souls
,
we
might
have
obtained
the
love
of
God
,
but
we
then
would
not
:
how
often
did
Christ
speak
to
these
Souls
as
he
did
to
Jerusalem
,
How
often
would
I
have
gathered
thee
as
a
hen
her
chickens
under
her
wings
,
but
ye
would
not
,
but
now
behold
thy
house
is
left
unto
thee
desolate
.
Oh!
that
thou
hadst
known
in
this
thy
day
the
things
that
belong
unto
thy
peace
:
never
to
enjoy
opportunity
more
,
should
inhance
our
estimation
of
this
rich
mercy
.
That
God
(
though
he
hath
perhaps
taken
away
thy
great
estate
,
and
thy
outward
comforts
)
hath
spared
your
lives
,
and
lengthened
out
opportunities
of
getting
our
peace
made
,
and
recovering
our
thrength
before
we
go
hence
and
be
no
more
.
Consider
how
often
we
have
deserved
to
be
cut
short
of
these
opportunities
,
and
turned
inhell
for
our
sins
.
Then
studie
the
excellencie
of
time
,
we
squander
it
away
not
considering
what
a
pretious
Jewel
time
is
;
it
is
a
golden
stream
,
gliding
down
from
one
Eternity
to
another
.
Nay
,
it
is
such
a
precious
thing
,
that
when
once
it
is
gone
,
all
the
Gold
of
Ophir
cannot
call
it
back
again
;
it
is
that
without
which
we
can
do
nothing
;
and
shall
we
do
nothing
with
it
while
we
have
it
?
the
very
Heathen
could
complain
of
themselves
for
their
mispence
of
time
.
Seneca
hath
this
passage
,
We
are
very
prodigal
of
our
time
,
and
there
is
nothing
about
which
we
can
be
honestly
covetous
but
only
for
the
well
managing
of
that
.
And
therefore
let
us
be
much
in
being
more
serious
in
the
business
of
our
Souls
,
if
God
spare
us
time
.
Let
us
devote
much
of
our
time
in
community
with
our selves
.
It
was
a
complaint
of
Augustus
the
Roman
Emperor
,
That
the
businessess
of
the
Empire
were
so
many
and
took
up
so
much
of
his
time
,
that
he
could
never
be
at
leisure
for
himself
.
Be
often
at
leasure
with
your
own
souls
to
talk
with
your
Consciences
,
and
see
how
it
stands
between
God
and
you
:
be
careful
to
observe
reading
seasons
,
and
praying
seasons
,
and
meditating
upon
the
word
of
God
.
Remember
we
are
all
going
hence
and
shall
be
no
more
;
and
the
only
thing
that
we
can
desire
our
continuance
for
here
,
is
this
;
for
other
things
Solomon
pronounceth
vanity
and
vexation
to
be
in
them
,
as
if
there
were
more
bitterness
in
them
than
any
real
comfort
.
Friends
,
now
is
the
time
of
gathering
Manna
,
now
is
the
heavenly
Market
wherein
spiritual
commodities
must
be
bought
before
the
Market
be
ended
:
In
the
harvest
we
gather
the
fruits
of
the
earth
.
Now
if
Mercy
be
in
good
earnest
sought
for
,
it
will
not
be
with
held
,
and
our
labour
shall
not
be
lost
.
And
then
as
we
should
do
this
in
respect
of
our selves
,
so
also
in
respect
of
others
;
let
us
be
doing
as
much
good
as
we
can
in
our
places
by
reproving
others
sins
,
by
our
holy
lives
,
and
contrary
conversations
,
and
by
doing
what
we
can
on
their
behalss
by
our
prayers
.
God
bestows
out
time
upon
us
as
Talents
,
and
is
it
not
fit
our
time
should
be
laid
out
for
the
service
of
our
Master
?
If
we
can
be
laborious
in
working
while
it
is
day
,
this
will
make
our
sleep
comfortable
to
us
when
the
great
night
of
death
comes
:
and
if
we
labour
now
in
the
Lord
,
be
sure
we
shall
die
in
the
Lord
;
and
,
Blessed
are
the
dead
that
die
in
the
Lord
,
for
they
rest
from
their
labours
,
and
their
works
follow
them
.
SERMON
IX
.
2
Tim.
2.19
.
And
let
every
one
that
nameth
the
Name
of
Christ
depart
from
iniquity
.
THis
Chapter
,
and
indeed
this
whole
Epistle
,
consists
of
nothing
almost
but
directions
to
Timothy
how
he
should
carry
himself
in
the
discharge
of
that
great
Office
of
an
Evangelist
;
there
are
several
things
the
Apostle
speaks
by
way
of
counsel
,
and
several
things
by
way
of
caution
.
There
are
two
things
especially
which
St.
Paul
gives
advice
to
Timothy
in
,
and
it
is
very
observable
that
whatever
advice
he
giveth
him
as
an
Evangelist
,
who
was
to
preach
the
Gospel
,
he
gives
us
who
profess
subjection
to
the
Gospel
:
they
were
the
truths
he
chargeth
him
to
acquaint
others
with
,
and
therefore
they
are
truths
that
we
are
especially
obliged
to
take
notice
of
,
as
being
of
concernment
to
us
.
Here
are
two
things
that
he
would
have
Timothy
careful
to
warn
others
of
:
The
one
is
,
of
such
kind
of
Professors
,
Who
as
concerning
the
Faith
had
erred
.
The
other
is
,
of
such
,
who
(
though
they
retained
the
Doctrinal
part
of
faith
〈◊〉
had
not
forsaken
the
truths
)
yet
they
did
not
〈◊〉
up
to
those
truths
in
their
conversations
:
Y●●
read
in
ver.
17.
of
Hymeneus
and
Philetus
,
who
erred
concerning
the
faith
:
and
their
great
errour
was
that
they
thought
the
Resurrection
was
already
past
,
and
by
this
means
overthrew
the
faith
of
some
;
they
thought
there
was
no
other
Resurrection
,
but
that
from
a
state
of
sin
,
to
a
state
of
Grace
:
but
now
,
say
he
,
though
this
be
their
mistake
,
and
a
dangerous
error
,
yet
the
foundation
of
God
standeth
sure
,
having
this
Seal
,
the
Lord
knoweth
who
are
his
:
their
insection
is
of
a
spreading
nature
,
it
eats
as
doth
a
canker
:
but
yet
says
he
,
let
not
this
startle
others
;
for
though
these
errors
,
these
fundamental
errors
take
away
the
thoughts
of
the
Resurrection
and
of
another
world
,
and
destroy
the
foundation
of
Religion
(
as
the
Learned
Morella
observes
)
take
away
the
thoughts
of
immortal
Souls
,
and
an
eternal
estate
,
and
then
farewel
all
serious
Religion
in
the
World
:
yet
the
foundation
of
God
standeth
sure
,
the
Lord
knoweth
who
are
his
.
ver.
19.
it
is
as
much
as
if
St.
Paul
had
spoke
,
as
he
doth
Rom.
11.
Though
the
number
of
Israel
were
as
the
sand
upon
the
Sea
shore
,
yet
but
a
small
remnant
shall
be
saved
;
yet
(
saith
he
)
the
Election
have
obtained
:
what
if
some
fell
off
,
and
were
rejected
,
yet
the
Election
of
God
stands
fast
.
It
is
compared
here
to
a
foundation
,
the
firmest
part
of
the
building
,
and
that
upon
which
the
whole
superstructure
stands
;
and
it
is
said
to
stand
sure
,
because
it
hath
this
Seal
,
the
Lord
knoweth
who
are
his
:
The
Lord
out
of
mercy
takes
a
fatherly
care
of
them
,
and
commits
them
to
the
charge
of
his
Son
:
My
Father
(
saith
Christ
)
is
greater
than
all
,
and
none
can
pluck
his
sheep
out
of
his
hands
.
Here
is
another
sort
of
errors
,
and
that
is
in
point
of
practice
(
as
a
Learned
Writer
observes
)
There
are
heretical
Manners
as
well
as
Doctrines
;
and
men
may
be
heretical
in
their
lives
,
as
well
as
in
their
Opinions
:
to
these
the
Apostle
gives
advice
here
in
the
Text
,
that
he
should
charge
every
one
that
names
the
Name
of
Christ
to
depart
from
iniquity
.
How
many
are
there
that
rest
satisfied
with
a
form
of
Godliness
,
but
deny
the
power
of
it
;
these
are
the
persons
whom
St.
Paul
gives
Timothy
advice
here
,
that
he
should
labour
to
redeem
from
those
formalities
in
which
they
rested
,
that
they
should
not
think
it
enough
to
name
the
Name
of
Christ
,
but
they
should
express
their
sincerity
therein
by
departing
from
iniquity
.
In
the
words
you
have
these
two
particulars
.
1.
The
persons
to
whom
this
advice
is
given
;
that
is
,
to
such
as
name
the
Name
of
Christ
.
I
shall
shew
you
how
it
is
used
(
briefly
)
in
the
Scripture
.
There
is
a
naming
of
the
Name
of
Christ
by
profession
;
they
that
own
the
Truths
and
Principles
of
Religion
;
they
that
profess
the
Doctrines
which
our
Saviour
hath
revealed
in
the
Gospel
:
Micha
4.5
.
it
is
spoken
there
of
two
sorts
of
persons
,
of
those
that
worship
false
gods
,
and
of
those
that
worship
the
true
God
;
For
all
the
people
,
every
one
will
walk
in
the
Name
of
his
God
,
that
is
,
they
own
those
Rules
,
and
acknowledge
those
Principles
:
and
we
will
walk
in
the
Name
of
the
Lord
our
God
for
ever
This
is
a
naming
of
Christ
by
way
of
profession
.
2.
There
is
a
naming
of
Christ
in
all
the
duties
of
Religion
:
as
in
our
Prayers
,
Whatever
you
ask
in
my
Name
of
the
Father
,
he
will
give
it
:
in
our
duties
all
must
be
offered
up
in
his
Name
:
God
hath
given
him
a
Name
above
every
Name
,
above
all
things
in
heaven
and
earth
,
that
at
the
Name
of
Jesus
every
knee
should
bow
;
that
is
,
in
prayer
.
Now
in
the
former
sense
,
the
naming
the
Name
of
Christ
by
profession
is
to
be
taken
in
opposition
to
Heathens
,
who
name
the
Name
of
other
gods
:
Pour
out
thy
wrath
upon
the
Heathen
that
know
thee
not
,
and
upon
the
families
that
call
not
upon
thy
Name
,
Psal.
79.6
.
3.
There
is
a
naming
the
Name
of
Christ
in
our
Vows
and
Covenants
;
and
thus
in
our
Baptism
we
vow
to
become
his
;
and
hence
it
is
,
that
we
are
said
to
baptized
in
the
Name
of
Christ
,
which
doth
not
only
imply
a
desire
to
partake
of
those
priviledges
which
Christ
hath
purchased
,
but
an
obligation
which
we
lay
upon
our selves
to
own
him
as
our
Lord
,
and
to
submit
to
all
his
Commands
,
and
to
be
guided
by
his
Will
and
Laws
,
Acts
19.5
.
They
were
baptized
in
the
Name
of
the
Lord
Jesus
.
4.
There
is
a
naming
the
Name
of
Christ
in
our
expectations
and
hopes
,
when
we
build
all
our
confidence
upon
him
alone
.
The
desires
of
our
Souls
are
to
thee
,
and
to
the
Remembrance
of
thy
Name
.
We
look
for
no
other
mercy
but
what
the
Lord
gives
,
and
no
other
help
but
what
he
vouchsafes
:
these
are
the
persons
to
whom
St.
Paul
gives
this
advice
.
Secondly
,
Here
is
the
advice
and
counsel
it self
,
Let
all
such
persons
depart
from
iniquity
:
the
Word
in
the
Greek
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
let
him
be
an
Apostate
from
sin
,
and
Satan
.
When
Luther
was
challenged
by
the
Jesuites
for
being
an
Apostate
,
because
he
had
renounced
his
old
Principles
(
says
he
)
I
confess
I
am
,
but
it
is
from
the
Devil
.
Such
an
Apostacie
is
no
reproach
to
a
person
;
nay
,
such
is
of
absolute
necessity
;
for
we
are
all
by
nature
servants
to
sin
and
in
subjection
to
Satan
.
Now
,
let
him
depart
from
iniquity
;
depart
from
the
practice
of
it
,
and
from
the
love
of
it
,
and
as
much
as
he
can
from
any
inclination
to
it
:
you
can
never
reconcile
the
profession
of
Christ
,
and
the
practice
of
sin
together
,
that
is
the
meaning
of
the
Apostle
,
doest
thou
name
the
Name
of
Christ
,
and
go
on
in
sin
?
Your
lives
are
a
contradiction
to
your
profession
.
Let
every
one
that
names
,
&c.
depart
from
iniquity
.
But
then
observe
the
extent
here
,
let
every
one
,
not
only
those
that
so
name
the
Name
of
Christ
,
as
having
the
Doctrine
of
Christ
committed
especially
to
them
to
communicate
to
other
;
(
thus
we
read
of
naming
the
Name
of
Christ
,
they
taught
in
his
Name
)
but
it
is
meant
of
all
that
profess
the
Name
of
Christ
,
let
every
one
in
any
way
,
though
he
be
but
in
a
way
of
outward
profession
only
,
let
him
make
it
his
designe
to
depart
from
inquity
.
The
Observation
is
this
.
Doct.
There
are
special
obligations
upon
all
to
depart
from
iniquity
,
who
name
the
Name
of
Christ
.
I
shall
spak
to
these
two
heads
in
opening
the
Doctrinal
part
.
1.
That
here
are
great
ingagements
upon
all
men
to
depart
from
iniquity
;
this
I
shall
prove
from
these
Arguments
.
1.
The
first
may
from
the
nature
of
sin
;
what
is
sin
but
our
disease
,
our
burden
,
and
that
which
endangers
our
utter
ruine
:
should
men
be
in
love
with
poyson
?
Should
men
hug
that
viper
that
will
sting
them
to
death
?
the
right
knowledge
of
sin
doth
sufficiently
evidence
this
:
now
what
is
sin
?
It
is
a
transgression
of
Gods
Law
;
it
is
a
trampling
upon
Gods
Authority
,
it
is
a
refusing
him
to
rule
over
us
,
it
is
a
making
God
our
enemy
,
it
is
a
daring
of
him
in
the
open
field
:
Do
you
provoke
the
Lord
to
anger
?
are
you
stronger
than
he
?
dare
you
enter
the
lists
with
the
great
God
?
you
will
pity
those
distracted
persons
that
labour
for
their
own
ruine
,
and
would
hasten
their
own
death
by
some
kind
of
violence
or
other
,
this
is
the
practice
of
every
sinner
.
2.
In
respect
of
God
that
obligation
that
lies
upon
all
sorts
of
persons
to
have
more
reverend
and
high
thoughts
of
God
then
to
slight
his
Laws
;
we
are
all
his
Creatures
,
we
owe
our
very
beings
to
him
;
it
is
God
that
made
us
,
we
are
his
Creatures
,
and
the
workmanship
of
his
hands
;
God
may
very
well
expect
those
beings
which
he
hath
given
us
,
should
be
imployed
for
him
.
Shall
a
man
plant
a
Vineyard
and
not
eat
of
the
fruit
thereof
?
If
God
hath
made
us
men
,
and
bestowed
natural
endowments
upon
us
,
and
hath
put
us
into
a
capacity
for
his
service
may
not
God
reasonably
expect
that
he
should
receive
the
fruit
of
all
his
charges
and
pains
?
upon
his
account
it
was
that
God
was
so
〈…〉
with
his
antient
people
for
all
the
〈…〉
he
had
shewed
to
them
(
says
he
)
When
I
looked
for
grapes
behold
they
brought
forth
with
grapes
:
I
have
made
you
capable
of
my
service
,
will
you
imploy
your selves
in
the
service
of
other
Masters
?
your
beings
you
have
received
from
me
,
is
it
not
reasonable
they
should
be
imployed
to
his
Glory
,
since
they
have
been
received
from
his
bounty
?
Again
,
in
respect
of
Gods
continuance
and
preservation
of
our
beings
,
this
is
from
him
.
Alas
!
should
not
God
support
us
every
moment
,
we
should
sink
into
our
first
nothing
.
Heb.
1.
Vpholding
all
things
by
things
by
the
Word
of
his
power
,
it
was
God
that
first
breathed
life
into
us
,
and
it
is
God
that
keeps
our
breath
in
our
nostrils
,
we
should
otherwise
every
moment
be
breathing
out
our
last
:
have
we
received
our
beings
from
him
,
and
do
we
still
live
upon
him
?
then
there
is
all
the
obligation
upon
us
that
can
be
,
that
we
should
have
reverend
thoughts
of
God
,
and
not
despise
nor
contemn
him
,
nor
prefer
other
things
above
him
.
Besides
,
all
our
supplies
are
from
God
,
it
is
God
that
furnisheth
us
with
all
our
comforts
that
we
enjoy
:
those
refreshments
that
others
want
,
and
with
those
mercies
that
others
are
denied
,
all
this
is
from
the
goodness
of
God
;
and
consider
how
it
fares
with
others
,
and
how
much
better
it
is
with
you
than
it
is
with
them
that
are
your
betters
,
and
certainly
there
is
very
great
reason
upon
this
account
that
we
should
not
thus
slight
him
,
but
depart
from
every
thing
that
is
offensive
to
him
.
Nay
,
consider
not
only
all
our
supplies
for
the
present
,
but
all
our
hopes
for
the
future
are
this
God
.
Hast
thou
any
hopes
of
Heaven
and
happiness
in
another
world
?
hast
thou
any
right
to
,
or
any
hopes
of
eternal
blessedness
?
all
is
built
upon
the
goodness
of
God
,
in
and
through
Christ
.
Nay
,
all
our
hopes
of
spiritual
mercies
even
in
this
world
are
in
God
:
Do
you
now
complain
of
hardness
of
heart
,
of
Soul
distempers
?
it
is
only
God
that
can
be
your
Physitian
.
Alas
!
means
are
nothing
,
and
instruments
are
nothing
,
unless
God
owns
them
.
3.
In
respect
of
the
welfare
of
our
own
Souls
;
there
is
nothing
but
iniquity
can
make
us
hateful
in
the
sight
of
God
.
Our
afflflictions
,
and
outward
miseries
cannot
:
these
may
be
many
times
the
effects
of
Gods
displeasure
,
but
never
the
cause
of
his
displeasure
;
there
is
nothing
can
render
us
hateful
to
God
but
only
sin
:
God
is
angry
with
nothing
but
sin
:
now
if
we
would
escape
the
wrath
of
God
,
we
must
keep
our selves
from
all
sin
,
we
must
depart
from
iniquity
,
Why
will
ye
die
,
O
house
of
Israel
,
Ezek.
18.27
,
30.
if
you
will
go
on
in
sin
,
if
you
will
not
depart
from
iniquity
,
there
is
nothing
to
be
expected
but
death
,
hell
,
and
wrath
.
You
can
never
look
that
God
should
be
a
friend
to
you
,
while
you
continue
an
enemy
to
him
;
you
can
never
expect
that
he
should
be
reconciled
to
you
on
his
part
,
whilst
you
will
not
be
reconciled
to
him
on
your
part
;
if
sinners
will
have
their
will
against
God
,
God
will
have
his
will
upon
them
.
There
is
no
other
way
to
be
free
from
this
curse
in
all
conditions
,
but
by
departing
from
iniquity
;
for
we
make
every
condition
a
curse
when
we
mix
iniquity
with
it
;
our
comforts
then
are
stumbling-blocks
,
our
enjoyments
then
are
snares
and
temptations
whilst
we
have
a
sinful
nature
;
but
they
highly
encrease
our
guilt
,
when
we
abuse
these
by
sin
,
and
unless
we
depart
from
iniquity
all
the
mercies
that
we
enjoy
,
outward
mercies
,
and
spirittual
mercies
are
overspread
with
a
curse
.
2.
There
are
special
engagements
that
lie
upon
them
that
name
the
Name
of
Christ
to
depart
from
iniquity
.
1.
Those
that
name
the
name
of
Christ
only
in
profession
&
appearance
,
must
not
take
the
name
of
Christ
in
vain
;
God
hath
expresly
said
,
He
will
not
hold
them
guiltless
that
take
his
Name
in
vain
.
Now
this
is
a
taking
the
Name
of
God
and
Christ
in
vain
,
in
allowing
our selves
in
any
kind
of
iniquity
;
this
is
clear
from
the
Prayer
of
Agur
,
Pro.
30.9
.
he
prays
there
against
extremity
in
both
conditions
,
he
would
neither
have
too
much
nor
too
little
of
this
world
,
he
prays
against
fulness
,
Lest
I
be
full
&
deny
thee
,
and
say
,
who
is
the
Lord
;
or
lest
I
be
poor
and
steal
,
and
take
the
Name
of
my
God
in
vain
;
that
is
,
lest
I
take
any
irregular
courses
for
the
supplies
of
my
necessity
,
lest
I
take
they
Name
in
vain
.
While
we
allow
our selves
in
any
kind
of
sin
,
we
do
but
take
the
Name
of
God
in
vain
,
notwithstanding
all
our
profession
;
but
this
is
not
all
:
Rom.
2.24
.
you
read
of
an
highter
expression
than
this
;
For
your
sakes
,
or
,
by
your
means
,
or
,
reason
of
your
practice
the
Name
of
God
is
blasphemed
among
the
Gentiles
through
you
:
for
Circumcision
verily
profiteth
if
thou
keep
the
Law
,
but
if
thou
be
a
breaker
of
the
Law
,
thy
Circumcision
is
made
uncircumcision
.
Here
the
engagements
laid
upon
them
that
profess
Gods
Name
,
because
he
hath
given
them
so
much
knowledge
to
understand
the
great
Mysteries
of
Salvation
,
and
acquainted
them
with
those
Principles
that
are
of
absolute
necessity
to
understand
their
own
eterrnal
good
,
and
for
them
to
break
those
engagements
,
is
but
to
take
Gods
Name
in
vain
;
nay
,
it
is
to
blaspheme
his
Name
amongst
them
that
are
strangers
to
him
.
But
for
them
that
name
the
Name
of
Christ
in
sincerity
,
there
are
special
obligations
God
hath
laid
upon
them
,
there
are
singular
engagements
from
God
upon
them
,
and
obligations
from
them
unto
God
that
oblige
them
to
depart
from
iniquity
.
1.
There
are
singular
engagements
that
God
hath
laid
upon
them
to
depart
from
iniquity
,
as
First
,
not
only
vouchsafeing
them
the
means
of
Grace
,
but
in
Accompanying
those
means
with
the
efficacious
concurrence
of
his
Spirit
.
How
many
parts
of
the
world
live
without
any
knowledge
of
the
true
God
at
all
?
it
is
a
mercy
therefore
to
enjoy
the
means
of
knowledge
,
yea
,
it
is
a
great
mercy
that
the
Psalmist
highly
values
,
Thou
hast
not
dealt
so
with
every
Natin
,
as
for
his
Judgments
they
have
not
known
them
,
Psal.
147.20
.
and
how
many
thousands
are
there
that
live
under
the
Gospel
,
to
whom
it
is
no
more
than
a
dead
Letter
;
they
hear
the
noise
,
or
sound
of
the
Gospel
,
but
it
makes
little
impression
upon
their
hearts
.
Now
on
all
those
that
do
profess
the
Name
of
Christ
,
there
is
a
special
obligation
upon
them
,
because
of
the
great
things
that
God
hath
done
for
them
.
Consider
what
Christ
hath
done
for
thee
;
hath
Christ
broken
off
the
yoke
of
Satan
?
and
wilt
thou
put
it
on
again
?
hath
he
taken
off
thy
burdens
,
and
cured
the
Diseases
?
and
art
thou
fond
of
thy
burdens
and
in
love
with
thy
Diseases
?
hath
he
st
thee
at
liberty
,
hath
his
Spirit
made
thee
free
?
(
and
such
are
free
indeed
)
and
wilt
thou
again
become
entangled
?
Again
,
hath
Christ
washed
away
thy
filth
by
his
blood
,
and
wilt
thou
return
again
like
the
Sow
that
is
washed
to
wallow
in
thy
former
mire
?
hath
he
taken
off
the
guilt
of
thy
sin
?
and
wilt
thon
run
upon
a
new
score
,
is
this
sutable
to
the
engagements
that
lie
upon
thee
?
Consider
if
thou
art
one
that
doth
relie
upon
Christ
,
there
lies
an
high
Obligation
upon
thee
on
that
account
:
hath
he
redeemed
thy
poor
captive
Soul
out
of
the
hands
of
that
grand
Usuper
,
and
Tyrant
?
and
wilt
thou
become
like
one
of
those
servants
that
would
have
his
ear
bored
,
and
become
a
servant
while
he
lived
to
his
old
Master
?
this
is
to
despise
the
kinduess
of
Christ
,
is
to
undervalue
the
blessing
of
the
Gospel
.
Hath
Christ
taken
thee
into
his
care
and
service
?
and
wilt
thou
not
be
guided
by
his
rules
?
but
what
are
the
rules
of
Christ
in
respect
of
God
?
that
we
should
not
only
serve
him
,
but
serve
him
form
a
Principle
of
love
;
it
is
not
enough
that
we
bring
our
bodies
to
God
in
every
duty
,
but
that
we
also
bring
our
hearts
unto
him
;
this
is
that
which
our
Saviour
expects
:
He
tells
us
,
God
is
a
Spirit
,
John
4.24
.
and
they
that
worship
him
,
must
worship
him
in
Spirit
and
Truth
:
bodily
service
profiteth
nothing
.
Alas
!
men
maybe
much
in
out
●●de
duties
and
services
,
and
yet
at
last
be
rejected
with
scorn
to
their
great
grief
,
unless
they
be
serious
.
That
heed
that
what
you
do
,
you
do
not
against
Christs
Rules
,
that
you
do
not
refuse
his
directions
and
Councels
;
those
that
are
acquainted
with
those
rules
there
lies
a
special
obligation
upon
them
to
observe
them
:
hath
Christ
taken
the
care
of
you
himself
,
and
will
you
not
live
up
to
this
kindness
?
this
is
not
to
answer
your
ingagements
.
Again
,
I
might
shew
you
the
great
priviledges
which
all
the
true
Members
of
Christ
do
partake
of
,
he
hath
sent
his
Spirit
to
be
their
guide
,
his
Spirit
of
Truth
to
lead
them
into
all
Truth
;
the
Spirit
to
enlighten
the
Soul
,
to
purge
,
refine
,
and
sanctifie
the
Soul
;
to
excite
,
assist
,
strengthen
and
preserve
the
weak
beginnings
of
Grace
;
to
guide
and
conduct
the
Soul
into
farther
improvements
;
and
to
witness
to
the
comforts
of
God
:
and
will
you
contradict
these
Principles
of
Divine
Grace
?
God
hath
sent
his
Spirit
to
guide
you
,
that
is
,
to
keep
you
from
mistakes
,
to
prevent
your
miscarriage
,
and
will
you
yet
go
on
in
iniquity
?
The
great
design
of
God
in
sending
his
Son
,
and
of
his
Son
in
sending
his
Spirit
,
Was
not
only
to
redeem
his
People
from
hell
and
wrath
,
but
from
sin
and
Satan
,
and
to
make
them
a
peculiar
people
to
himself
,
zealous
of
good
works
:
now
what
ingratitude
is
this
to
cross
these
designs
of
mercy
.
Alas
!
God
cannot
be
the
better
for
us
.
I
speak
now
to
such
as
think
that
they
do
in
sincerity
name
the
Name
of
Christ
so
as
to
depart
from
iniquity
:
for
be
sure
of
this
,
that
there
is
no
possibility
of
reconciling
two
such
contrary
enemies
as
Christ
and
sin
;
for
he
came
into
the
world
on
this
very
errand
to
destroy
the
works
of
the
Devil
;
and
this
is
your
work
to
oppose
the
Devil
and
sin
.
2.
The
special
obligations
that
they
have
laid
upon
themselves
by
their
Covenants
and
Promises
:
they
that
do
aright
name
the
Name
of
Christ
have
solemnly
devoted
themselves
to
Christ
not
only
in
their
baptismal
Vows
,
but
in
reiterated
Covenants
;
now
will
you
revoke
them
?
is
this
sutable
to
those
engagements
to
break
your
word
with
God
and
to
have
your
own
promises
to
witness
against
you
?
you
that
have
owned
his
yoke
as
easie
,
and
submitted
to
his
ways
as
desirable
;
and
made
profession
of
these
,
will
you
contradict
all
in
your
lives
and
conversations
?
truly
,
this
is
too
ordinary
in
the
world
:
St.
Paul
Titus
1.16
.
doth
very
much
lament
some
,
who
in
their
words
profess
the
Name
of
Christ
,
but
in
their
works
deny
him
.
Verbal
Professions
are
easie
;
but
practical
Professions
,
those
that
God
looks
for
,
he
is
the
bese
Christian
,
not
that
can
talk
most
,
but
live
best
,
and
keep
himself
most
unspotted
from
the
pollutions
of
the
world
;
now
remember
the
Vows
that
you
made
with
God
,
and
consider
the
engagements
that
lie
upon
you
from
thence
to
have
a
tendder
regard
of
Gods
glory
:
every
iniquityis
a
contempt
of
God
,
it
is
a
rejecting
of
God
from
ruling
over
us
;
it
is
a
disparagement
to
his
Gospel
,
as
if
we
thought
we
could
spend
our
time
better
than
in
hi
service
,
as
if
we
could
live
to
better
purpose
than
in
minding
those
duties
that
he
requires
of
us
.
David
was
of
another
mind
,
Psal.
73.
last
.
It
is
good
for
me
to
draw
neer
to
God
.
Psal.
84.
A
day
in
thy
Courts
is
better
than
a
thousand
.
But
what
a
reproach
do
you
cast
upon
God
and
his
wayes
,
in
that
you
see
and
fancie
something
in
sin
that
you
think
worthy
the
making
God
you
enemy
for
;
though
you
part
with
God
,
and
lose
his
favour
,
yet
you
think
there
is
something
in
sin
that
will
recompense
that
loss
:
every
sinner
doth
so
,
that
allows
himself
in
any
sin
.
Truly
,
though
God
is
gratious
to
us
in
affording
us
the
liberty
of
approaching
his
presence
,
yet
while
we
allow
our selves
in
any
sin
,
all
our
duties
are
but
lost
labour
,
and
to
very
little
purpose
,
and
we
can
expect
no
other
answer
from
God
,
than
we
have
in
Psal.
50.
What
hast
thou
to
do
to
declare
my
Statutes
?
or
that
thou
shouldest
take
my
Name
in
thy
mouth
?
What
was
the
matter
?
Seeing
thou
hatest
instruction
,
and
castest
my
word
behind
thy
back
.
While
men
allow
themselves
in
any
sin
,
all
their
duties
are
to
no
purpose
.
Consider
how
much
more
God
hath
shewed
of
kindness
to
you
than
others
,
and
consider
how
many
engagements
are
upon
you
beyond
what
are
upon
others
;
certainly
form
both
these
,
God
cannot
but
have
higher
expectations
from
you
,
than
any
;
and
will
you
thus
requite
the
Lord
?
or
will
you
say
as
the
people
of
Israel
did
when
they
were
brought
out
of
Egypt
,
and
met
with
streights
and
difficulties
in
the
Wilderness
?
Would
to
God
we
had
died
in
Egypt
,
was
there
not
graves
enough
there
?
So
while
you
live
under
the
temptations
and
snares
of
an
evil
world
,
will
you
look
on
on
these
things
as
lovely
,
and
deservint
to
be
fond
of
them
?
Christ
came
to
redeem
you
from
them
,
and
you
have
accepted
of
that
redemption
,
and
you
have
bound
your selves
by
your
Oathes
and
Seals
;
and
how
sad
will
it
be
if
those
Seals
do
witness
to
your
Condemnation
,
both
on
Christs
part
,
and
on
your
own
part
?
Christ
will
say
one
day
,
These
are
the
persons
whom
I
have
proffered
Salvation
to
,
and
they
did
seem
to
accept
of
it
,
and
to
close
wit
it
;
but
they
have
cast
off
all
,
and
forsaken
all
those
designs
of
mercy
that
I
had
to
their
Souls
;
and
what
can
they
now
look
for
but
wrath
and
destruction
.
And
so
I
have
gone
over
the
Doctrinal
part
of
the
Observation
.
The
first
Use
may
be
to
awaken
and
startle
Professors
,
that
though
they
do
name
the
Name
of
Christ
,
yet
there
is
so
much
of
iniquity
allowed
of
,
and
connived
at
by
them
:
we
can
never
own
Christ
,
till
we
fall
off
from
sin
and
Satan
:
While
we
close
with
a
contrary
party
,
we
cannot
approve
our selves
faithful
to
him
:
there
are
but
two
parties
in
all
the
world
,
Christ
and
the
Devil
;
now
shall
we
pretend
to
Christ
,
and
wear
his
Colours
,
and
take
his
Livery
upon
us
,
and
call
our selves
his
Subjects
,
and
yet
allow
our selves
in
the
service
of
sin
and
Satan
?
Let
our
Profession
be
never
so
high
,
yet
if
we
do
so
,
this
is
one
word
to
unsay
all
,
and
to
contradict
all
again
.
This
I
say
therefore
,
may
sharply
reprove
all
careless
Professors
that
lay
aside
their
watch
,
and
do
not
always
stand
upon
their
guard
to
keep
off
every
thing
of
sin
.
You
know
how
much
Christ
hath
deserved
from
us
;
shall
I
little
minde
you
in
two
or
three
hints
.
Consider
how
much
he
hath
done
and
suffered
for
all
that
belong
to
him
;
he
thought
no
blessings
too
great
to
leave
(
even
such
blessings
as
none
but
himself
was
ever
capable
of
)
for
no
Creature
could
be
capable
of
those
high
and
eminent
priviledges
that
he
left
,
that
he
might
become
our
Redeemer
;
and
as
there
was
no
mercy
that
he
thought
too
great
to
leave
,
so
there
was
no
misery
that
he
thought
too
sharp
to
undergo
,
that
the
wrath
of
God
his
Father
(
whose
love
to
him
was
more
worth
than
millions
of
worlds
)
might
be
appeased
,
and
in
order
to
the
Redemption
of
poor
lost
Creatures
,
he
was
willing
to
bear
it
,
Lo
,
I
came
,
in
the
Volitinne
of
thy
will
;
Oh
my
God
;
yea
,
thy
Law
is
within
my
heart
.
Thus
do
but
consider
what
the
Glory
was
that
he
left
,
and
what
that
misery
was
he
underwent
&
that
chearfulness
with
which
he
did
both
,
&
his
design
in
all
these
,
which
was
only
to
redeem
poor
lost
Creatures
(
as
for
him self
,
he
could
be
no
gainer
,
as
appears
by
what
he
said
,
John
17.4
.
Father
,
Glorifie
thou
me
with
thine
own
self
,
with
the
glory
which
I
had
with
thee
before
the
world
was
)
and
certainly
it
cannot
but
command
of
thee
the
greatest
exactness
and
circumspection
of
thy
life
.
Doest
thou
name
the
Name
of
Christ
?
Doest
thou
own
these
condescentions
of
Christ
?
and
canst
thou
allow
thy self
in
any
kind
of
iniquity
?
it
was
iniquity
that
was
the
Judas
that
betrayed
him
,
the
Pilate
that
condemned
him
;
it
was
not
those
instruments
,
but
our
sins
,
and
will
you
yet
harbour
those
sins
?
is
this
an
ingenious
requital
of
so
much
love
?
all
the
malice
of
Hell
,
and
all
the
rage
of
adversaries
here
upon
earth
;
all
the
contrivances
of
the
Jews
with
their
great
ones
together
could
never
have
brought
those
sufferings
upon
Christ
(
had
it
not
been
for
his
love
that
he
bore
to
his
people
)
and
will
you
for
all
this
,
after
he
hath
done
,
and
suffered
so
much
,
trample
on
his
blood
,
and
slight
his
kindness
,
and
resolve
on
your
own
ruine
?
and
in
spite
of
such
mercies
and
kindness
,
will
you
go
on
to
your
own
destruction
?
is
not
this
sad
?
what
shame
shold
be
to
all
professing
Christians
that
do
not
stand
upon
their
watch
,
and
do
what
they
can
,
and
make
it
in
good
earnest
their
business
to
keep
themselves
form
all
iniquity
.
The
next
Use
,
and
the
only
Use
which
I
shall
add
further
is
,
by
way
of
exhortation
,
that
all
that
hath
been
said
may
prevail
thus
far
with
you
,
to
get
your
hearts
at
as
great
a
distance
from
sin
as
possibly
you
are
able
;
never
think
that
you
are
too
strange
to
it
,
nor
at
a
distance
enough
from
it
:
your
professions
oblige
you
,
your
engagements
oblige
you
;
consider
,
should
you
allow
your selves
in
any
sin
,
you
thereby
despise
the
richest
mercy
that
ever
was
vouchsafed
to
poor
Creatures
:
you
that
profess
the
Name
of
Christ
,
you
that
know
what
design
Christ
came
into
the
world
;
follow
the
example
of
those
worthies
,
Hebr.
11.37
,
38.
they
were
stoned
,
they
were
sawn
asunder
,
&c.
and
it
s
said
ver.
35.
they
accepted
not
of
deliverance
:
You
see
how
shie
they
were
of
sin
,
and
at
how
great
a
distance
they
kept
from
it
,
and
what
was
their
thoughts
of
it
:
Oh!
let
it
be
your
practice
.
Heb.
10.28
,
29.
He
that
despised
Moses
Law
died
without
mercy
under
two
or
three
witnesses
:
of
how
much
sorer
punishment
,
suppose
ye
,
shall
he
be
thought
worthy
,
who
hath
trodden
under
foot
the
Son
of
God
,
&c.
It
is
a
common
thing
to
slight
it
,
and
to
scorn
it
:
but
what
doth
the
Apostle
say
to
such
:
ver.
30.
We
know
him
that
hath
said
,
Vengeance
belongeth
unto
me
,
I
will
recompence
,
saith
the
Lord
;
and
again
,
the
Lord
shall
judge
his
people
.
They
that
profess
themselves
his
people
,
must
be
all
brought
to
the
test
and
tryal
.
Do
you
think
it
nothing
to
despise
the
very
patience
of
God
?
to
despise
the
choisest
mercy
of
God
?
take
it
,
Friends
,
for
a
sad
truth
(
I
speak
it
only
to
awaken
both
my self
and
you
)
there
is
no
sinner
like
unto
a
Gospel
sinner
,
to
them
that
go
on
in
sin
,
under
those
means
that
should
recover
them
from
sin
:
and
therefore
in
the
day
of
account
you
read
that
no
sinner
,
shall
have
such
tremblings
,
and
astonishings
upon
them
as
sinners
:
Sinners
in
Sion
shall
be
afraid
,
and
fearfulness
sahll
surprise
the
hypecrite
:
Sion
sinners
,
Sabbath-days
,
Sacrament-sinners
,
they
that
live
under
all
those
opportunities
and
advantages
(
as
their
sins
bring
greater
dishonour
to
God
)
bring
greater
damage
to
their
own
Souls
than
other
sins
do
:
these
of
all
persons
are
the
farthest
off
from
being
renewed
again
by
repentance
.
Pro.
8.
last
.
it
is
said
in
general
of
all
kind
of
sinners
,
He
that
sins
against
me
wrongs
his
own
Soul
;
he
cannot
wrong
God
(
he
does
indeed
,
what
in
him
lies
,
and
God
may
account
himself
wronged
by
his
sin
)
really
injure
God
he
cannot
;
our
services
and
sins
reach
not
him
,
God
is
infinitely
above
both
;
but
he
wrongs
himself
;
he
may
wrong
others
by
his
bad
example
,
but
especially
he
wrongs
himself
,
not
only
in
respect
of
worldly
things
,
but
he
wrongs
himself
in
the
highest
degrees
,
as
Solomon
there
expresseth
it
,
he
wrongs
his
own
Soul
:
he
doth
not
only
wrong
himself
as
to
outward
comforts
,
but
as
to
his
great
concernments
,
as
to
his
everlasting
welfare
.
Alas
!
how
many
be
the
Judgments
God
hath
to
meet
with
all
the
contemners
of
his
mercy
in
this
world
?
Outward
Judgments
,
and
spiritual
Judgments
,
and
then
consider
the
Judgments
of
God
in
another
world
;
and
certainly
of
all
persons
,
those
that
profess
the
Name
of
Christ
shall
have
the
forest
;
it
shall
be
more
tolerable
for
Tyre
and
Sidon
in
the
day
of
Judgment
than
for
Jerusalem
that
had
the
Gospel
and
Ordinances
of
God
,
and
such
priviledges
,
and
means
,
and
helps
.
Let
all
that
hath
been
said
,
perswade
you
to
a
strickt
examination
of
your
hearts
and
lives
;
that
what
hath
been
amiss
may
be
both
speedily
and
throughly
reformed
.
If
you
do
not
depart
from
all
iniquity
,
how
sad
a
thing
will
it
be
to
you
,
when
once
Jesus
Christ
riseth
up
in
Judgment
against
you
?
what
will
you
plead
for
your selves
,
when
that
once
Christ
shall
plead
against
you
?
even
you
that
have
despised
his
mercy
,
and
refused
Salvation
,
and
have
chosen
death
,
and
those
things
that
tend
thereunto
.
SERMON
X.
Romans
8.
last
verse
,
Nor
heighth
.
nor
depth
,
nor
any
other
Creature
shall
be
able
to
separate
us
from
the
love
of
God
which
is
in
Christ
Jesus
our
Lord
.
The
whole
Paragraph
runs
thus
,
For
I
am
perswaded
that
neither
death
nor
life
,
&c.
ver.
38
,
39.
THese
words
are
a
part
of
St.
Pauls
Triumph
:
and
the
evils
over
which
he
triumphs
,
are
no
less
than
all
those
that
might
either
endanger
the
welfare
or
disturb
the
peace
and
quiet
of
the
people
of
God
.
In
the
Chapter
before
,
you
find
him
in
his
conflict
,
striving
with
many
doubts
and
Objections
:
In
this
Chapter
you
find
his
Faith
in
its
elevation
,
as
you
may
find
in
the
35
verse
,
Who
shall
separate
us
from
the
love
of
God
?
Shall
tribulation
,
or
distress
,
persecution
or
famine
,
or
nakedness
,
or
peril
,
or
sword
;
Nay
,
says
he
in
verse
37.
In
all
these
things
we
are
more
than
Conquerors
.
And
in
this
verse
St.
Paul
seems
to
make
a
kind
of
Challenge
to
all
kind
of
evils
to
do
their
worst
,
and
utmost
;
he
bids
defiance
to
them
;
but
it
is
very
observable
,
that
all
this
confidence
,
which
appeared
in
this
great
Apostle
,
was
not
upon
the
account
of
any
thing
in
himself
,
but
only
upon
the
account
of
the
love
of
God
,
and
the
assurance
he
had
of
his
interest
therein
:
as
David
when
he
went
with
somuch
confidence
against
Goliah
,
it
was
not
in
any
strength
of
his
own
,
but
because
he
went
in
the
Name
of
the
Lord
of
Hosts
,
whose
Army
that
proud
person
had
defied
.
Thus
it
was
with
the
Apostle
Paul
here
:
And
though
in
every
Epistle
written
by
this
great
Apostle
,
we
find
him
speaking
as
becomes
an
Apostle
,
a
person
so
extraordinarity
gifted
,
and
called
;
yet
in
this
Chapter
(
as
a
Writer
observes
)
St.
Paul
speaks
as
if
he
was
now
raised
up
to
the
third
Heavens
,
he
spake
such
great
and
mighty
things
,
as
were
enough
to
pose
a
weak
and
ordinary
faith
;
as
in
his
other
writings
he
seems
to
be
above
others
,
so
here
he
seems
to
be
above
himself
,
in
respect
of
what
he
was
at
other
times
;
he
now
soars
aloft
,
now
answers
all
his
Objections
.
In
this
Triumph
,
here
are
these
four
things
remarkable
.
1.
A
large
Catalogue
,
or
enumeration
of
the
several
troubles
that
may
endanger
the
safety
of
the
people
of
God
,
and
a
separation
from
the
love
of
God
;
and
these
he
lays
down
chiefly
in
the
verse
before
the
Text
:
Neither
death
,
nor
yet
life
,
&c.
The
first
is
death
;
death
seems
to
be
a
thing
of
all
things
the
most
formidable
;
it
s
called
the
King
of
Terrors
,
it
s
the
most
dreadful
thing
to
nature
;
but
because
,
after
the
Apostle
had
mentioned
several
particulars
in
the
verse
before
,
and
in
this
,
lest
he
should
leave
room
for
any
Objection
,
that
might
gravel
any
poor
doubting
soul
,
he
puts
in
Any
other
Creature
nor
this
nor
that
,
nor
any
thing
;
St.
Paul
does
here
like
the
wise
King
spoken
of
in
Luke
14.31
.
in
the
Parable
,
Or
what
King
among
you
,
that
goeth
about
to
wage
war
against
another
King
,
sitteth
not
down
first
,
and
consulteth
whether
he
be
able
with
ten
thousand
to
meet
him
that
cometh
against
him
with
twenty
thousand
.
St.
Paul
here
computes
all
the
troubles
:
he
reckons
the
summ
total
of
all
the
oppositions
that
Christians
can
meet
with
in
this
world
,
and
yet
he
sees
nothing
discouraging
in
all
these
:
that
's
the
first
particular
;
a
large
Catalogue
,
&c.
For
while
he
says
,
these
things
cannot
separate
from
the
love
of
God
,
he
strongly
implies
thus
much
,
that
those
that
are
the
objects
of
the
love
of
God
,
are
yet
liable
unto
these
things
.
2.
Here
is
the
utter
inablility
of
all
these
things
to
cause
any
distance
between
God
,
and
any
truly
gratious
Soul
.
These
things
may
separate
us
from
Friends
,
from
Relations
,
from
what
is
dear
to
us
in
this
world
,
but
not
from
the
love
of
God
.
Alas
!
what
breaches
is
God
continually
making
upon
every
one
of
us
in
every
part
of
our
lives
?
but
such
is
the
union
between
God
and
every
sincere
believer
,
that
nothing
can
make
a
separation
here
:
God
may
be
offended
with
his
people
,
but
nothing
can
separate
between
God
and
his
people
;
death
cannot
do
it
,
yet
death
can
separate
us
from
all
our
Creature-comforts
,
from
all
our
dearest
friends
;
yea
,
it
may
separate
the
very
Soul
and
body
,
and
yet
it
cannot
separate
from
the
love
of
God
.
God
hath
such
respect
to
the
Souls
of
his
people
,
that
pretious
in
the
sight
of
the
Lord
is
the
death
of
his
Saints
:
Yea
,
and
their
scattered
dust
,
God
will
take
care
of
that
,
and
will
cause
it
to
meet
together
again
,
and
be
made
partaker
with
the
Soul
of
that
Glory
that
is
reserved
in
Heaven
.
But
then
besides
the
terrors
of
death
,
here
are
the
temptations
of
life
,
the
pleasures
of
this
life
;
these
Temptations
may
do
that
upon
some
,
that
the
terrors
of
death
cannot
do
upon
them
;
Neither
death
,
no
,
nor
life
neither
,
this
cannot
separate
;
but
these
cannot
,
yet
other
things
without
us
are
of
great
influence
:
Angels
cannot
do
it
,
they
are
Creatures
that
excel
in
strength
;
some
expound
it
so
good
Angels
,
that
it
is
spoken
of
them
by
way
of
supposition
,
Gal.
1.8
.
If
we
or
an
Angel
from
Heaven
should
preach
any
other
Gospel
unto
you
,
than
that
which
we
have
preached
unto
you
,
let
him
be
accursed
:
not
that
any
good
Angel
can
be
so
bad
a
Messenger
as
to
set
up
a
new
Gospel
,
in
opposition
to
the
everlasting
Gospel
of
Christ
,
it
is
spoken
by
way
of
supposition
,
so
I
find
Learned
Writers
interpret
it
thus
:
No
,
good
Angels
cannot
,
it
s
contrary
to
their
charge
and
trust
;
the
Angels
are
Ministring
Spirits
sent
,
&c.
Heb.
1.
last
.
therefore
they
cannot
so
much
forget
their
trust
,
nor
be
unfaithful
to
their
charge
to
attempt
such
a
thing
,
especially
being
now
confirmed
in
a
state
of
Grace
.
Others
interpret
it
of
bad
Angels
;
now
whatever
attempts
these
do
make
,
though
they
are
compared
to
a
roaring
Lyon
,
going
about
seeking
whom
they
may
devour
,
though
they
never
so
much
desire
it
,
yet
they
are
in
Gods
Chain
,
Epist.
Jude
6.
Those
Angels
are
in
Chains
,
not
only
as
guilty
Malefactors
,
to
be
punished
,
but
as
Mischievous
persons
to
be
restrained
,
who
if
they
were
at
liberty
,
would
do
more
mischief
than
now
they
can
.
You
may
take
it
in
this
latter
sense
,
which
seems
to
be
most
proper
:
so
Angels
cannot
do
it
;
but
there
are
several
Ranks
and
Degrees
among
the
Angels
;
therefore
we
read
in
Ephes.
6.12
.
We
wrestle
not
against
flesh
and
blood
,
but
against
Principalities
,
against
Powers
,
against
the
Rulers
of
the
darkness
of
this
world
,
&c.
So
here
in
the
Text
,
we
read
of
Principallities
,
and
Powers
:
As
they
said
of
our
Saviour
,
he
through
Beelzebub
,
the
Chief
or
Prince
of
Devils
,
did
cast
out
Devils
;
in
these
Principalities
then
is
the
danger
.
But
it
it
is
not
in
them
neither
.
I
find
many
Interpreters
carrying
the
sense
to
earthly
Potentates
,
the
Rulers
of
his
world
;
that
they
by
all
their
Tyranny
and
persecutions
(
for
they
joyn
the
word
Principalities
to
Powers
)
they
can
never
be
able
to
separate
,
&c.
But
notwithstanding
all
we
undergo
for
the
present
,
who
knows
what
may
follow
for
the
future
?
who
knows
what
a
day
may
bring
forth
?
What
is
in
the
Womb
of
the
next
moment
?
the
Apostle
answers
this
here
,
not
things
present
,
no
,
nor
things
to
come
:
though
you
know
not
what
may
come
upon
you
,
yet
if
you
belong
to
God
,
and
are
sincere
Believers
,
let
what
will
or
can
come
;
Nothing
shall
separate
us
from
the
love
of
God
which
is
in
Christ
Jesus
our
Lord
.
But
there
are
heights
and
depths
,
that
is
,
heights
of
Prosperity
,
and
depths
of
Calamity
,
(
as
some
expound
it
:
)
but
least
the
Apostles
Catalogue
should
not
yet
be
so
full
to
answer
every
case
,
he
puts
in
this
general
,
vast
,
and
comprehensive
expression
,
nor
any
other
Creature
.
If
all
I
have
said
be
too
little
,
and
all
you
are
able
to
think
at
present
is
not
sufficient
,
yet
this
is
as
much
as
can
possibly
be
thought
of
,
or
can
possibly
befal
you
,
nor
any
other
Creature
shall
be
able
to
separate
us
from
the
love
of
God
in
Christ
Jesus
our
Lord
.
3.
Here
is
the
ground
or
foundation
of
this
inseparableness
from
the
love
of
God
,
that
is
,
because
it
is
in
Christ
Jesus
.
Alas
!
the
love
of
God
is
not
built
upon
any
thing
in
us
,
God
doth
not
love
us
upon
any
account
of
our
own
,
but
upon
the
account
of
his
Son
,
and
his
Son
is
always
alike
dear
and
pretious
in
his
sight
;
and
what
he
hath
done
,
and
suffered
for
those
for
whom
he
hath
undertaken
,
is
alike
of
value
in
his
Fathers
thoughts
.
4.
Lastly
,
Here
is
the
strength
of
the
Apostles
confidence
,
concerning
all
this
;
I
am
fully
perswaded
,
that
neither
,
&c.
he
was
got
above
all
doubtful
ambiguities
,
or
probabilities
,
or
uncertainties
,
for
,
says
he
,
I
am
fully
perswaded
.
Obj.
But
here
is
an
Objection
,
Did
not
this
Proviledge
peculiarly
belong
to
St.
Paul
,
and
is
it
not
above
our
capacity
to
attain
to
the
same
?
Answ.
I
answer
,
St.
Paul
speaks
here
not
of
himself
singly
,
but
of
himself
in
conjunction
with
others
,
nothing
shall
separate
us
from
the
love
of
God
,
it
is
exprest
in
the
plural
Number
.
Again
,
the
ground
and
foundation
upon
which
St.
Paul
bottoms
this
assurance
,
and
this
height
of
his
confidence
,
it
is
such
as
all
sincere
Believers
are
capable
of
.
You
find
all
along
in
all
those
other
Priviledges
that
he
mentions
in
the
former
part
of
the
Chapter
,
all
these
he
speaks
of
,
of
being
made
partakers
of
the
first
fruits
of
the
Spirit
,
of
walking
in
the
Spirit
,
and
not
after
the
flesh
,
&c.
this
is
the
foundation
upon
which
St.
Paul
grounds
his
confidence
,
and
now
every
sincere
Believer
hath
a
share
more
or
less
in
all
these
:
so
much
for
the
opening
of
the
words
.
I
shall
commend
several
Observations
from
them
,
chiefly
three
or
four
:
The
first
is
this
:
Doct.
1.
It
is
the
singular
advantage
of
all
sincere
Believers
,
that
what
ever
Comforts
they
may
be
deprived
of
,
and
whatever
calamities
they
may
undergo
,
yet
they
have
this
for
their
unspeakable
support
,
the
love
of
God
for
their
portion
.
It
is
upon
this
alone
that
the
Apostle
grounds
all
his
confidence
and
comfort
:
he
could
easily
despise
all
kind
of
troubles
,
and
it
was
only
upon
this
account
.
For
the
opening
of
this
Doctrine
,
I
shall
only
give
you
three
hints
.
1.
It
is
the
peculiar
Priviledge
of
such
as
are
sincere
,
and
only
such
,
that
they
have
the
love
of
God
for
their
portion
;
for
Separation
implies
a
preunion
;
that
can
never
be
parted
,
that
was
not
before
joyned
;
and
the
loss
of
the
love
of
God
implies
a
pre-injoyment
of
the
same
.
And
then
the
word
us
,
it
notes
a
restriction
,
as
it
contains
and
takes
in
all
that
are
sincere
,
so
it
bars
the
door
against
all
others
;
they
have
no
share
in
this
Priviledge
:
it
is
as
much
as
if
the
Apostle
had
said
,
This
is
our
Priviledge
,
and
it
is
such
a
Priviledge
as
we
can
never
be
deprived
of
:
now
the
Apostle
doth
not
speak
of
Believers
in
that
age
only
,
but
of
all
that
should
be
afterwards
in
future
generations
,
for
whatever
was
written
afore-time
,
was
written
for
our
instruction
,
upon
whom
the
ends
of
the
world
are
come
.
There
is
a
common
love
that
God
bears
to
all
his
Creatures
,
as
they
are
his
Creatures
,
the
workmanship
of
his
hands
,
this
is
extended
to
all
his
Creatures
,
through
the
whole
Universe
,
and
it
manifests
it self
in
these
four
things
;
I
shall
but
name
them
.
1.
In
preserving
them
;
for
as
God
by
the
Word
of
his
Power
brought
all
out
of
nothing
,
so
by
the
same
almighty
Word
of
his
power
,
he
preserves
them
from
falling
back
into
the
first
nothing
,
Heb.
1.3
.
Vpholding
all
things
by
the
word
of
his
power
.
2.
In
providing
for
them
;
thus
God
is
the
great
Master
of
all
the
Families
in
Heaven
and
earth
;
he
hears
the
cries
of
the
fowls
of
the
air
,
he
heareth
the
cry
of
the
Ravens
,
he
cloaths
the
Lillies
of
the
field
;
many
such
instances
might
be
given
of
the
Providence
of
God
,
Matth.
6.26
.
The
fowls
of
the
air
they
sow
not
neither
do
they
reap
,
nor
gather
into
barns
,
yet
your
Heavenly
Father
feedeth
them
.
Are
ye
not
much
better
than
they
,
He
opens
his
hand
,
and
fills
all
Creatures
with
good
:
The
eyes
of
all
wait
upon
thee
,
and
thou
givest
them
their
meat
in
due
season
,
Psal.
145.15
.
3.
In
protecting
them
from
dangers
;
this
in
Matth.
10.29
.
Not
a
hair
falls
from
the
head
,
not
a
sparrow
falls
to
the
ground
;
yet
are
not
two
Sparrows
sold
for
a
farthing
?
And
are
you
not
of
more
value
than
they
?
These
are
the
least
considerable
Creatures
,
yet
God
hath
a
care
of
them
,
in
protecting
them
;
no
Creature
can
be
safe
one
moment
any
longer
than
its
under
the
care
and
protection
of
God
.
4.
In
this
Governing
all
his
Creatures
,
their
actions
,
and
occurrances
,
and
in
ordering
all
to
his
own
glory
,
and
the
manifestation
of
his
infinite
wisdom
and
goodness
.
The
invisible
things
of
God
are
clearly
seen
from
the
Creation
,
Rom.
1.20
.
That
is
,
his
works
of
Providence
and
Gubernation
of
the
World
.
But
this
is
not
that
I
am
now
to
speak
of
.
Again
,
There
is
a
love
that
God
bears
to
man
as
man
,
as
he
is
a
Creature
of
a
higher
rank
,
and
being
than
other
Creatures
,
1
Cor.
9.
Thou
shalt
not
muzzel
the
mouth
of
the
Oxe
;
Doth
God
take
care
of
Oxen
?
It
is
provided
that
mercy
and
kindness
should
be
shewed
to
those
poor
labouring-Creatures
:
Doth
God
enact
these
Laws-for
Oxen
?
or
saith
he
it
for
our
sakes
?
for
our
sakes
,
no
doubt
,
this
is
written
.
But
the
highest
testimony
that
God
shews
of
his
love
to
man
,
as
man
,
was
that
of
his
Sons
taking
upon
him
the
nature
of
man
,
not
the
nature
of
Angels
,
but
the
seed
of
Abraham
,
Heb.
2.
Yet
over
,
and
above
both
these
,
the
love
that
God
bears
to
his
Creatures
,
as
they
are
his
Creatures
;
and
to
men
as
men
more
than
to
other
Creatures
;
there
is
a
peculiar
and
higher
kind
of
love
that
God
bears
to
his
people
,
as
they
are
peculiarly
his
:
whether
only
as
elected
,
God
takes
care
to
bring
them
into
himself
;
whomsoever
God
assigned
to
Glory
as
the
end
,
he
assinges
to
Grace
as
the
means
,
to
attain
that
end
.
Or
,
whether
they
be
actually
sanctified
,
still
God
hath
a
peculiar
respect
to
his
people
,
as
they
are
peculiarly
his
;
Therefore
David
begs
,
Psal.
106.4
,
5.
Shew
me
the
good
of
thy
chosen
,
that
I
may
rejoyce
in
the
gladness
of
thy
Nation
:
that
I
may
glory
with
thine
inheritance
:
God
hath
favour
for
others
,
but
he
hath
a
special
favour
for
his
;
Now
this
is
the
great
Priviledge
of
all
sincere
Believers
;
besides
,
the
general
love
God
hath
to
all
Creatures
,
these
he
looks
upon
as
his
Jewels
,
as
his
darlings
,
as
his
delight
,
as
persons
whom
he
singles
out
,
as
special
Objects
of
his
favour
.
That
's
the
first
.
2.
Noth
withstanding
this
peculiar
love
of
God
to
sincere
Believers
,
yet
they
may
nevertheless
be
sorely
afflicted
,
the
Apostle
reckons
up
here
many
smart
Afflictions
;
in
the
verses
before
you
read
of
Tribulation
,
and
distress
,
and
persocution
,
famine
,
nakedness
,
perils
,
sword
,
life
,
death
,
Angels
,
Principallities
,
powers
.
Now
while
the
Apostle
asserts
so
expresly
,
that
none
of
these
shall
be
able
to
spearate
from
the
love
of
God
,
he
strongly
implies
,
that
those
that
are
the
people
of
God
,
those
that
are
the
real
objects
of
his
love
,
may
yet
be
liable
to
all
these
;
they
are
not
exempted
from
any
of
these
:
They
may
be
persecuted
,
and
yet
are
beloved
of
God
;
they
may
be
exercised
with
wants
,
with
nakedness
,
and
undergo
cruel
usages
from
men
,
yet
beloved
of
God
,
under
great
Affliction
,
and
yet
under
great
Affection
from
God
:
The
disting
uishing
love
of
God
makes
no
distinction
in
these
outward
things
,
Eccles.
9.1
,
2.
No
man
knoweth
either
love
or
hatred
by
all
that
is
before
him
;
all
things
come
alike
to
all
,
there
is
one
event
to
the
righteous
and
to
the
wicked
,
to
the
good
and
to
the
clean
and
unclean
;
to
him
that
sacrificeth
,
and
to
him
that
sacrificeth
not
:
as
is
the
good
,
so
is
the
sinner
;
as
he
that
sweareth
,
as
he
that
feareth
an
Oath
.
Their
Afflictions
may
be
as
great
,
nay
exceed
the
afflictions
of
others
,
as
you
may
see
Psal.
37.
and
Psal.
73
both
those
Psalmes
are
upon
that
subject
:
as
to
the
troubles
of
this
life
,
the
most
sincere
Servants
of
God
may
have
a
deeper
share
and
portion
in
them
,
than
they
that
do
not
own
God
in
sincerity
.
In
this
world
you
shall
have
trouble
:
They
that
will
live
Godly
in
Christ
shall
suffer
persecutition
,
&c.
These
are
the
predictions
for
the
future
;
and
if
you
look
back
to
the
experience
of
former
Ages
,
the
flaming
bush
hath
been
an
Embleme
of
the
state
of
Gods
Church
,
while
the
Church
is
here
;
the
Bush
was
flaming
and
burning
,
and
yet
not
consumed
.
You
see
then
,
it
is
the
Priviledge
of
sincere
Believers
,
that
they
have
an
interest
in
the
special
love
of
God
;
and
you
see
also
notwithstanding
,
the
peculiar
love
of
God
to
them
,
they
are
liable
to
many
smart
afflictions
.
Thirdly
,
Whatever
their
afflictions
are
,
though
they
may
be
above
,
and
grearer
than
others
,
yet
notwithstanding
they
have
supports
above
others
,
even
the
love
of
God
:
you
may
see
that
this
along
hath
been
their
great
support
,
their
relation
to
,
and
their
interest
in
the
Lord
;
as
you
may
read
in
1
Sam.
30.6
.
when
David
was
once
stript
of
no
less
than
his
all
,
his
Wives
,
his
Cihildren
,
his
Substance
,
his
Cattle
,
all
were
carried
a
way
Captive
,
yet
he
incouraged
himself
in
the
Lord
his
God
:
Nay
,
this
is
the
Promise
that
God
hath
made
to
his
,
Psalm
.
89.31
,
32
,
33
,
34.
speaking
of
them
them
that
are
his
in
Covenant
—
If
they
break
my
Statutes
,
and
keep
not
my
Commandments
:
Then
will
I
visit
their
transgression
with
the
rod
,
and
their
iniquity
with
stripes
.
Nevertheless
,
my
loving
kindness
will
I
not
utterly
take
from
him
,
nor
suffer
my
faithfulness
to
fail
.
My
Covenant
will
I
not
break
,
nor
aleer
the
thing
that
is
gone
out
of
my
lips
.
I
will
chastise
them
they
shall
know
what
it
is
to
provoke
me
,
to
offend
me
,
yet
I
will
have
a
kindness
for
them
:
when
it
is
the
foulest
weather
with
the
people
of
God
here
below
,
God
by
his
Providences
doth
ordinarily
make
it
clear
above
;
when
the
world
doth
most
frown
,
God
doth
usually
most
smile
;
when
his
people
are
condemened
of
men
,
he
then
vouchsafeth
them
the
clearest
evidences
of
their
acceptance
with
him
,
2
Cor.
4.8
,
9.
We
are
afflicted
on
every
side
,
yet
not
distressed
;
we
are
perplexed
,
but
not
in
despair
;
persecuted
,
but
not
forsuken
;
cast
down
,
but
not
destroyed
:
still
they
had
some
relief
in
God
,
and
God
did
let
them
then
especially
find
it
,
when
they
did
most
need
it
;
this
is
usually
the
time
wherein
God
manifests
more
of
tenderness
to
his
people
,
than
at
other
seasons
:
it
is
promised
Hosea
2.14
.
I
will
allure
her
,
and
bring
her
into
the
wilderness
,
and
speak
comfortably
to
her
.
A
wilderness
,
that
is
a
desert
,
a
place
full
of
full
of
wants
,
of
straits
and
difficulties
,
but
that
shall
be
a
time
and
place
of
Gods
love
to
be
manifested
.
The
Apostle
found
this
also
true
.
As
our
afflictions
abound
,
so
our
consolations
do
much
more
abound
:
upon
this
account
it
is
,
that
afflictions
when
they
are
sanctified
,
and
we
are
supported
under
them
,
and
do
make
a
right
use
of
them
,
they
are
frequently
mentioned
is
Scripture
as
choice
blessings
,
as
eminent
favours
.
Thus
this
Doctrine
is
cleared
,
Whatever
Comforts
a
gracious
Soul
may
go
without
,
what
Calamities
it
may
undergo
,
yet
it
hath
this
unspeakable
support
,
the
love
of
God
:
this
love
is
a
peculiar
love
,
and
it
doth
not
exempt
from
Afflictions
,
but
it
doth
admirably
sweeten
those
Afflictions
that
the
Servants
of
God
do
meet
with
.
For
the
Use
of
this
Point
.
this
Informs
us
of
the
necessity
of
an
eye
of
Faith
to
enable
us
to
make
a
right
Judgment
both
of
Persons
and
Things
:
Sense
and
Reason
are
incompetent
Judges
of
things
Invisible
,
because
these
are
above
Sense
,
above
the
reach
of
Reason
,
many
of
them
;
we
are
apt
to
think
when
God
strips
his
people
of
their
estates
,
of
Creature
comforts
of
Friends
,
of
neer
Relations
,
that
when
these
are
gone
,
all
is
gone
with
them
,
no
,
no
,
they
have
the
love
of
God
then
;
as
our
Saviour
said
,
I
have
meat
that
ye
know
not
of
,
so
they
have
comforts
and
refreshments
that
others
know
not
of
;
Strangers
cannot
intermeddle
with
their
joy
,
these
are
out
of
the
reach
of
all
kind
of
enemies
.
2.
Doct.
This
peculiar
love
of
God
,
is
such
a
mercy
,
that
nothing
but
the
want
of
it
,
can
make
any
of
us
miserable
.
This
I
ground
upon
the
Text
:
The
scope
of
the
Apostle
in
this
place
is
to
comfort
the
people
of
God
against
all
the
discouragements
that
this
life
is
liable
to
,
and
capable
of
:
Now
the
Argument
he
alledges
to
this
purpose
is
no
more
than
this
:
Nothing
can
separate
you
(
says
he
)
from
the
love
of
God
,
which
is
in
Christ
Jesus
;
and
in
as
much
adds
,
nothing
more
but
this
;
he
thought
he
had
spoke
enough
in
that
one
word
:
hence
I
gather
,
it
is
a
mercy
so
highly
considerable
,
that
nothing
but
the
want
of
this
can
make
any
of
us
miserable
.
All
the
miseries
and
calamities
in
the
world
,
that
can
come
upon
us
,
cannot
make
us
miserable
,
if
we
may
but
enjoy
this
one
thing
,
the
love
of
God
:
it
is
,
as
if
the
Apostle
had
said
,
I
reckon
,
that
such
Afflcitions
may
separate
you
from
the
comforts
of
this
world
,
but
let
what
affliction
will
,
or
can
come
upon
you
,
they
cannot
separate
you
from
these
refreshments
:
this
one
singular
Priviledge
,
the
Apostle
opposeth
to
all
those
kinds
of
calamities
that
he
had
mentioned
before
;
though
it
is
true
,
every
particular
calamity
is
not
mentioned
amongst
these
,
yet
the
greatest
and
worst
are
,
and
the
rest
are
included
in
them
.
If
God
should
enlarge
Satans
Commission
against
us
,
as
he
did
once
against
Job
,
and
deliver
all
we
have
into
his
hands
and
power
;
and
if
Satan
should
never
fail
in
executing
the
utmost
of
that
power
,
that
God
gives
him
;
should
God
deal
thus
with
us
,
yet
there
is
enough
in
the
love
of
God
to
sweeten
all
,
Psalm
.
63.3
.
Thy
loving
kindness
is
better
than
life
.
So
our
Translation
reads
it
,
but
in
the
hebrew
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
prae
vitis
,
that
is
,
better
than
lives
.
The
meaning
of
this
is
(
as
a
Learned
Expositor
glosses
upon
the
Text
)
than
any
kind
of
life
;
better
than
life
,
with
any
kind
of
advantages
that
may
render
it
more
sweet
and
pleasant
to
us
,
it
is
better
than
lives
:
now
life
you
know
is
of
all
outward
mercies
the
highest
,
for
all
other
things
are
perfectly
insignificant
to
us
without
life
;
Skin
for
skin
,
and
all
that
a
man
hath
will
he
give
for
his
life
.
But
thy
loving
kindness
is
better
life
:
So
in
Psalm
.
73.25
.
Whom
have
I
in
heaven
but
thee
?
and
there
is
none
upon
earth
that
I
desire
besides
thee
.
David
did
not
say
,
he
had
nothing
in
the
world
,
for
he
had
a
Kingdom
,
a
Crown
,
he
had
a
great
deal
of
worldly
honours
and
greatness
,
but
these
were
not
the
things
he
looked
at
;
he
could
pass
by
these
;
he
eyed
Communion
with
God
,
and
the
favour
of
God
was
more
than
all
,
Psalm
.
4.6
,
7.
There
be
many
that
say
,
who
will
shew
us
any
good
?
Lord
lift
thou
up
the
light
of
thy
countenance
upon
us
.
Thou
hast
put
gladness
in
my
heart
,
more
than
in
the
time
that
their
corn
and
their
wine
did
encrease
.
Now
how
often
did
this
holy
man
solace
himself
upon
this
account
,
his
interest
in
the
favour
of
God
.
Psalm
.
16.5
,
6.
The
Lord
is
the
portion
of
mine
inheritance
,
and
of
my
cup
,
thou
maintainest
my
Lot
.
The
lines
are
fallen
to
me
in
pleasant
places
,
yea
,
I
have
a
goodly
heritage
.
There
was
nothing
that
this
holy
man
made
his
boast
of
,
but
only
of
God
,
and
you
find
him
often
making
him
his
glory
;
and
truly
,
well
might
David
be
of
this
maind
,
well
might
he
despise
all
worldly
greatness
in
comparison
of
God
;
for
could
he
have
added
Kingdome
to
Kingdom
,
and
world
to
world
,
all
had
been
nothing
in
comparison
of
him
.
That
excellent
description
of
God
in
Isaiah
40.12
.
is
highly
magnificent
,
and
very
helpful
to
raise
up
our
thoughts
to
consider
the
greatness
of
God
.
Who
hath
measured
the
waters
in
the
hollow
of
his
hand
,
and
meted
out
Heaven
with
a
span
?
&c.
But
now
to
prove
this
truth
farther
,
I
shall
alledge
these
six
Reasons
.
1.
Reas.
There
is
nothing
but
the
love
of
God
can
make
us
happy
;
and
therefore
there
is
nothing
but
the
want
of
this
love
that
can
make
us
miserable
;
for
misery
consists
in
the
want
of
some
good
,
or
the
enduring
of
some
evil
.
Now
nothing
,
I
say
,
can
make
us
happy
,
but
the
love
of
God
.
It
is
not
Honours
,
for
,
not
many
Noble
are
called
:
it
is
not
Greatness
,
for
Greatness
and
goodness
do
not
always
go
together
:
a
man
may
be
a
Great
man
,
and
withal
a
great
sinner
,
yea
,
a
miserable
man
.
It
is
said
of
Naaman
,
that
he
was
a
Great
man
,
but
withal
he
was
a
Leper
,
and
that
spoil'd
all
.
It
is
not
Riches
can
do
it
,
Mans
life
consists
not
in
the
abundance
of
the
things
of
this
world
:
Besides
,
you
read
of
an
infamous
rich
man
,
Luke
12.
he
was
boasting
of
his
barnes
,
and
granaries
,
and
projecting
how
he
might
pull
them
down
,
and
make
new
kind
of
store-houses
for
the
reception
of
his
incoms
:
When
alas
!
that
night
his
Soul
should
be
required
of
him
.
And
in
Luke
16.
you
read
of
one
faring
deliciously
every
day
,
but
both
of
these
were
in
a
very
sad
condition
,
as
to
their
Souls
;
you
remember
the
Parables
.
It
is
not
Friends
,
Children
,
or
Relations
they
cannot
make
us
happy
;
we
find
those
that
have
been
under
the
displeasure
of
God
to
abound
in
all
these
;
no
less
than
twelve
Dukes
proceeded
from
the
Loyns
of
profance
Esau
.
In
a
word
,
it
is
not
Creatures
below
us
,
that
can
make
us
happy
;
for
happiness
is
mans
perfection
,
and
Creatures
below
us
are
below
perfection
;
nor
equal
with
us
;
nay
,
nor
above
;
all
Creatures
above
us
are
finite
,
but
the
desires
of
our
hearts
are
infinite
,
and
that
which
hath
its
bounds
,
can
never
satisfie
boundless
desires
;
and
where
desires
are
not
satisfied
,
there
can
be
no
happiness
.
But
although
God
should
give
us
so
much
of
the
world
as
our
own
hearts
can
desire
or
wish
;
yet
if
he
hide
his
face
,
or
stand
at
a
distance
from
us
,
there
is
enough
in
the
want
of
that
single
mercy
to
make
us
altogether
miserable
;
therefore
as
Job
speaks
of
Wisedom
,
the
same
wa
may
say
of
the
love
of
God
,
Job
.
28.12
,
13
,
14.
But
where
is
wisdom
found
,
and
where
is
the
place
of
understanding
?
Man
knoweth
not
the
price
thereof
,
neither
is
it
found
in
the
land
of
the
living
.
The
depth
saith
,
it
is
not
in
me
,
and
the
Seasaith
,
it
is
not
in
me
.
verse
15.
Gold
shall
not
be
given
for
it
,
neither
shall
silver
be
weighed
for
the
price
thereof
.
2.
Reas.
The
love
of
God
is
such
a
mercy
that
it
is
abundantly
sufficient
to
make
up
the
want
of
all
other
mercies
,
and
to
sweeten
the
sourest
of
all
kind
of
Afflictions
,
that
can
befal
us
.
God
in
his
giving
himself
,
gives
us
more
than
all
other
comforts
;
what
we
have
not
in
the
stream
,
yet
if
we
have
it
in
the
fountain
,
it
is
more
fresh
,
and
more
delightful
;
says
Bernard
,
Lord
,
where
can
I
be
well
without
thee
,
and
where
can
I
be
ill
if
may
enjoy
thee
?
Thy
favour
is
better
than
life
.
True
,
we
may
be
impatiently
desirous
of
this
,
and
that
Creature-comforts
,
and
as
froward
in
those
desires
as
Rachel
was
,
when
she
quarrelled
with
Jacob
for
Children
,
Give
me
Children
,
or
else
I
die
:
we
cannot
live
without
this
,
and
that
comfort
,
we
cannot
subsist
without
God
humor
us
,
Gen.
30.1
.
But
as
Elkanah
said
to
Hannah
,
so
may
we
say
to
our
sullenest
and
most
impatient
desires
,
Am
not
I
better
to
thee
than
ten
sons
?
Is
not
God
better
to
us
than
all
?
If
God
should
deny
us
this
,
or
that
,
or
take
away
this
,
or
that
Creature-comfort
,
is
not
God
better
to
us
than
all
.
3.
Reas.
Thirdly
,
the
love
of
God
in
its
full
perfection
is
the
very
happiness
of
Heaven
it self
;
and
so
much
as
we
enjoy
of
the
love
of
God
here
on
earth
,
so
much
we
have
of
Heaven
here
on
earth
.
The
excellencie
of
Heaven
is
described
thus
,
1
Cor.
15.28
.
God
shall
be
all
in
all
.
There
shall
be
no
marrying
,
nor
giving
in
marriage
,
but
we
shall
be
as
the
Angels
of
God
,
we
shall
there
have
no
need
of
these
Comforts
,
because
there
we
shall
have
a
full
fruition
of
God
.
There
shall
be
no
Sun
,
nor
Moon
,
nor
Stars
,
there
is
no
want
of
these
,
because
the
Lamb
is
the
brightness
thereof
.
And
if
the
love
of
God
in
its
fullest
perfection
be
the
very
happiness
of
Heaven
;
then
certainly
nothing
can
make
that
person
miserable
that
enjoys
any
part
of
Heaven
here
on
earth
.
In
thy
presence
is
fulness
of
joy
,
yea
,
and
that
for
evermore
.
There
is
much
comfort
in
what
we
have
of
his
presence
here
;
but
what
his
people
have
of
his
presence
here
,
is
but
a
kind
of
absence
to
what
they
shall
have
hereafter
,
2
Cor.
5
,
6
,
8.
Therefore
we
are
always
confident
,
knowing
that
whilst
we
are
at
home
in
the
body
,
we
are
absent
from
the
Lord
.
We
are
confident
,
I
say
,
and
willing
rather
to
be
absent
from
the
body
,
and
to
be
present
with
the
Lord
.
The
presence
of
God
which
we
have
here
,
he
compares
with
the
presence
which
we
shall
have
hereafter
;
and
the
presence
we
have
of
God
here
,
he
accounts
a
kind
of
absence
in
comparison
of
that
,
as
you
may
see
by
comparing
those
two
verses
together
.
4.
Reas.
4.
Argument
,
That
nothing
can
make
a
person
miserable
,
but
the
want
of
this
special
and
peculiar
love
of
God
,
it
appears
from
the
excellencie
of
the
person
loving
;
THE
LOVE
OF
GOD
:
this
is
a
great
word
;
If
God
be
for
us
,
who
can
be
against
us
?
if
God
justifie
us
,
who
can
condemn
us
?
v.
31
,
33.
of
this
Chapt.
2
Timoth
4.16
,
17.
St.
Paul
when
all
forsook
him
,
thought
he
had
enough
in
this
,
that
God
stood
by
him
.
At
my
first
answering
no
man
stood
by
me
,
but
all
men
forsook
me
;
(
this
was
uncomfortable
in
it self
)
I
pray
God
it
may
not
be
not
laid
to
their
charge
.
Nevertheless
,
the
Lord
stood
by
me
and
strengthened
me
.
This
contradicted
all
that
went
before
,
this
circumstance
as
to
the
point
of
troubles
and
afflictions
,
because
there
is
more
in
God
,
to
support
,
and
comfort
,
then
there
could
be
in
afflictions
to
deject
and
and
discourage
.
Our
Saviour
could
not
speak
to
his
Disciples
without
reproving
them
for
their
cowardize
,
foretelling
them
how
it
should
shortly
appear
:
You
shall
leave
me
alone
.
What
?
then
to
be
left
alone
,
when
he
was
to
go
through
all
those
troubles
?
this
was
a
very
uncomfortable
thing
,
yet
(
says
he
)
I
am
not
alone
,
for
the
Father
is
with
me
,
John
16.32
.
it
is
some
refreshment
in
our
sorrows
,
to
have
Friends
to
pity
,
and
to
compassionate
us
;
but
oh
!
what
a
refreshment
is
it
,
to
have
the
infinite
God
to
love
us
?
You
know
the
Emphasis
of
all
the
sorrows
that
our
Saviour
underwent
during
his
sufferings
here
on
earth
was
,
That
God
had
withdrawn
the
sense
of
his
love
from
him
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
as
for
his
Disciples
,
their
leaving
of
him
,
their
turning
their
backs
upon
him
,
and
falling
off
from
him
,
these
things
he
could
easily
bear
;
but
Gods
forsaking
was
the
bitterness
of
his
cup
,
and
made
him
cry
him
with
a
loud
voice
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
.
5.
Reas.
May
be
drawn
from
.
The
nature
of
the
love
of
God
is
such
an
eminent
mercy
,
that
nothing
can
make
that
person
miserable
that
doth
partake
of
this
one
Priviledge
:
because
,
1.
The
Love
of
God
is
the
tenderest
,
it
is
the
most
affectionate
Love
.
The
Love
of
Parents
is
great
,
but
the
love
of
God
is
greater
,
Math.
5.11
.
If
you
that
are
evil
know
how
to
give
good
gifts
unto
your
Children
,
how
much
more
then
shall
your
Father
which
is
in
Heaven
,
give
good
things
to
them
that
ask
him
.
The
love
of
a
Mother
is
great
,
but
the
love
of
God
is
greater
,
and
exceeds
it
,
Isa.
49
15
,
16.
Can
a
Woman
forget
her
sucking
Child
,
that
she
should
not
have
compassion
on
the
Son
of
her
Womb
?
yea
,
they
may
forget
,
yet
will
not
I
forget
thee
.
Behold
I
have
graven
thee
upon
the
Palms
of
my
Hands
,
thy
Walls
are
continually
before
me
.
The
tenderest
Compassions
that
can
be
found
on
Earth
,
come
far
more
short
of
the
compassions
of
an
infinitely
gratious
God
,
then
the
least
drop
of
Water
to
the
vast
body
of
the
Ocean
.
There
is
no
proportion
between
these
two
.
In
all
Afflictions
of
his
People
,
he
is
said
to
be
afflicted
,
thereby
intimating
that
he
bears
a
part
of
their
afflictions
,
and
is
sharer
with
them
in
all
their
troubles
,
Isa.
63.9
.
He
that
toucheth
them
,
toucheth
the
Apple
of
his
Eye
,
Zach.
2.8
2.
The
love
of
God
,
it
is
the
truest
and
most
prudent
love
,
there
is
nothing
of
Cockering
,
or
indulgence
in
it
.
It
is
no
such
love
as
to
overlook
the
failings
of
his
own
People
;
no
,
Every
Child
whum
he
loves
he
corrects
,
Heb.
12.6
.
Judgement
begins
at
the
house
of
God
,
God
is
more
quick
in
his
chastising
of
them
,
then
of
others
;
and
his
love
makes
him
to
be
so
,
because
God
would
recover
them
sooner
and
prevent
their
longer
wandrings
from
him
.
Before
I
was
afflicted
I
went
astray
;
but
now
have
I
kept
thy
word
,
Psal.
119.67
.
Therefore
he
says
to
Israel
,
You
only
have
I
known
of
all
the
Families
of
the
Earth
;
therefore
you
will
I
punish
for
all
your
Iniquities
,
Amos
3.2
.
My
kindness
to
you
is
far
above
all
others
,
therefore
I
will
correct
you
,
I
will
make
you
smart
now
,
that
you
may
not
smart
for
ever
;
you
shall
new
feel
the
bitterness
of
Sin
,
to
bring
you
to
Repentance
,
and
these
Afflictions
helps
in
order
thereunto
.
As
concerning
others
(
the
Sinners
in
Zion
whom
God
regards
not
)
it
is
said
why
shotld
you
be
smitten
any
more
,
Isa.
1.5
.
Ye
will
revolt
yet
more
and
more
.
This
is
a
great
Priviledge
,
and
part
of
the
Covenant
,
and
Promise
,
that
God
hath
made
with
his
People
,
as
Psal.
89.30
,
31
,
32
,
33
,
34.
If
his
Children
forsake
my
Law
and
walk
not
in
my
Judgements
;
if
they
break
my
Statutes
,
and
keep
not
my
Commandments
:
Then
will
I
visit
their
Traugression
with
the
Rod
,
and
their
iniquity
with
stripes
.
Nevertheless
,
my
loving
kindness
will
I
not
utterly
take
from
him
,
nor
suffer
my
faithfulness
to
fail
.
My
Covenant
will
I
not
break
,
nor
alter
the
thing
that
is
gone
out
of
my
Lips
.
The
visiting
their
trangressions
,
with
a
Rod
,
and
their
Iniquities
with
Stripes
,
is
mentioned
here
,
as
an
eminent
Promise
,
and
part
of
the
Covenant
of
Grace
.
David
accounted
the
Reproofs
of
the
righteous
,
a
great
favour
to
him
,
Let
the
righteous
smite
me
,
and
it
shall
be
a
great
kindness
;
let
him
reprove
me
,
it
shall
be
an
excellent
Oyl
which
shall
not
break
my
head
,
Psal.
141.5
.
3.
The
love
of
God
is
the
most
liberal
,
and
bountiful
love
.
All
love
is
liberal
,
and
bountiful
,
and
according
as
the
person
is
in
ability
,
so
is
his
love
more
,
or
less
bountiful
.
It
is
said
of
Abashuerus
,
he
gave
gifts
becoming
his
magnificence
,
so
God
gives
gifts
to
his
People
,
suitable
to
his
greatness
,
becoming
his
Magnificence
.
Jesus
Christ
is
called
the
gift
of
God
,
and
what
gift
could
God
give
greater
?
John
3.16
.
God
so
loved
the
World
that
he
gave
his
only
begotten
Son
,
that
whosoever
beleiveth
in
him
should
not
perish
,
but
have
everlasting
life
.
He
had
but
one
only
begotten
Son
,
and
he
gave
him
,
Rom.
8.32
.
He
that
spared
not
his
own
Son
but
deliverd
him
up
for
us
all
,
how
shall
he
not
with
him
,
also
freely
give
us
all
things
.
This
is
such
a
pledge
of
Gods
bounty
,
and
evidence
of
his
liberality
,
that
we
need
not
doubt
of
the
goodness
of
God
in
other
things
,
since
God
has
given
so
high
an
instance
as
this
;
God
will
give
grace
,
and
glory
,
and
no
good
thing
will
he
withhold
from
them
that
walk
uprightly
,
Psal.
84.7
.
4.
The
love
of
God
is
the
most
firm
,
and
constant
love
,
alas
,
we
are
poor
mutable
Creatures
,
but
God
is
an
unchangable
God
,
whom
he
loves
he
loves
to
the
end
,
and
that
end
is
without
end
.
Therefore
the
loving
kindness
of
God
is
said
to
be
better
then
life
,
Psal.
63.3
.
and
it
is
better
then
life
upon
this
account
,
because
it
lasts
longer
then
life
,
yea
then
all
that
in
life
we
are
made
Partakers
of
;
for
if
a
man
live
in
God
,
he
lives
better
then
in
all
other
enjoyments
whatsoever
.
5.
The
love
of
God
is
an
Omnipotent
love
,
it
is
such
as
is
able
to
effect
his
good
pleasure
,
to
them
that
are
the
objects
of
his
love
.
Friends
may
wish
us
well
,
but
can
do
no
more
,
in
some
Cases
;
but
there
is
no
blessing
needful
,
there
is
nothing
that
may
be
helpful
to
us
,
but
God
is
able
to
vouchsafe
it
;
in
him
dwells
infinite
fulness
,
and
power
.
Thus
you
see
from
these
five
Reasons
,
that
this
peculiar
love
of
God
is
such
a
mercy
,
that
nothing
but
the
want
of
this
,
can
make
any
of
us
miserable
.
Application
,
First
,
If
it
be
so
,
that
nothing
can
make
that
person
miserable
,
that
enjoys
the
love
of
God
,
then
certainly
God
is
no
hard
Master
,
nor
does
he
deal
rigorously
with
his
People
,
when
he
suffers
them
to
be
afflicted
?
Though
he
lets
them
meet
with
some
troubles
,
and
calamities
,
and
many
of
them
very
smart
ones
too
,
yet
all
this
cannot
be
accounted
harsh
dealing
,
because
nothing
can
make
them
miserable
,
that
are
in
the
love
of
God
.
They
may
be
under
sufferings
,
as
the
Apostles
speaks
,
2
Cor.
4.8
.
They
may
be
under
straits
and
difficulties
,
but
in
all
these
they
are
not
forsaken
,
we
are
troubled
on
every
side
,
but
not
distressed
,
we
are
perplexed
,
but
not
in
despair
.
Cast
down
,
but
not
cast
off
,
afflicted
but
not
unhappy
;
I
say
this
may
silence
all
those
Cavils
,
and
hard
thoughts
that
our
corrupt
Natures
are
apt
to
entertain
concerning
God
,
especially
in
his
providential
dealings
with
his
People
.
2.
Inference
is
this
,
If
the
love
of
God
be
such
an
eminent
priviledge
,
How
dreadful
then
is
their
Case
that
are
under
the
hatred
of
God
?
What
ever
hath
been
said
concerning
the
love
God
,
the
greatest
word
that
can
be
spoken
of
,
it
is
the
infiniteness
thereof
,
that
it
is
an
infinite
love
;
Now
the
infiniteness
of
Gods
hatred
makes
that
as
terrible
and
dreadful
,
as
the
other
is
desireable
,
infiniteness
in
God
,
as
it
plainly
demonstrates
God
to
be
,
on
the
one
hand
the
best
Friend
,
so
on
the
other
hand
the
worst
of
Enemies
;
and
as
it
speaks
his
love
to
be
the
most
desirable
portion
,
so
of
all
kind
of
evils
,
his
hatred
to
be
the
most
formidable
.
3.
Inference
is
this
,
Take
notice
of
the
folly
and
madness
of
those
Persons
,
that
can
be
patient
and
quiet
under
the
displeasure
of
God
,
and
can
content
themselves
without
seeking
reconciliation
to
him
,
and
being
received
into
favour
with
God
.
Is
not
this
the
Case
of
many
?
is
not
this
the
Case
of
many
of
us
?
It
would
be
well
for
us
if
we
would
put
this
question
home
to
our
own
Souls
,
you
see
nothing
can
make
us
miserable
but
only
the
want
of
Gods
love
;
the
Apostle
thought
he
had
spoke
enough
in
this
one
word
,
to
bear
up
their
Spirits
,
against
the
fear
of
all
those
Calamities
,
which
at
that
time
were
threatned
,
as
Persecution
,
Famine
,
Sword
,
Nakedness
,
Perils
,
of
all
kinds
:
But
what
shall
bear
up
those
who
have
no
share
in
it
?
since
there
is
nothing
can
make
us
happy
but
this
love
of
God
,
there
is
nothing
can
make
us
miscrable
but
the
want
of
it
;
it
is
folly
and
madness
in
us
,
not
so
much
as
to
regard
this
love
.
Why
do
you
spend
your
money
for
that
that
is
not
Bread
?
hearken
to
me
(
saith
God
)
and
your
Souls
shall
live
,
Isa.
55.2.3
.
4.
Inference
,
This
Doctrine
of
admirable
advantage
to
the
People
of
God
,
under
their
greatest
losses
;
for
whatever
they
may
loose
they
cannot
loose
their
interest
in
the
love
of
God
,
not
from
any
excellency
in
themselves
,
but
the
I
have
given
you
an
account
of
that
,
in
that
it
is
singularness
of
Gods
grace
and
bounty
to
them
,
and
his
care
for
them
,
and
their
welfare
.
SERMON
XI
.
Rom.
8.
ult.
Neither
height
,
&c.
I
Shall
now
go
on
to
the
6.
and
last
Reason
of
this
Doctrine
,
(
That
this
peculiar
Love
of
God
,
is
such
a
mercy
,
that
nothing
but
the
want
of
this
can
make
any
of
us
miserable
.
Because
of
the
admirable
fruits
and
effects
of
this
love
,
in
the
many
benefits
we
receive
from
thence
,
it
is
from
the
love
of
God
,
that
we
receive
every
mercy
that
we
enjoy
,
if
it
be
but
common
Mercies
,
we
receive
them
from
the
love
of
God
.
It
is
true
,
the
difficulty
of
this
Case
is
,
to
know
whether
common
mercies
are
the
Fruit
of
special
love
.
That
they
are
from
the
love
and
goodness
of
God
,
it
's
clear
,
Matth.
5.45
.
God
caused
his
Sun
to
shine
upon
the
evil
,
and
on
the
good
,
and
sendeth
rain
on
the
just
and
on
the
unjust
.
These
mercies
are
common
mercies
,
and
that
,
they
are
from
common
bounty
that
is
unquestionable
;
for
as
God
is
the
Fountain
of
all
good
,
so
the
love
of
God
is
the
only
Motive
to
incline
him
to
do
good
to
his
Creatures
;
there
is
nothing
in
them
to
move
him
to
do
them
good
,
but
it
is
his
own
goodness
that
moves
him
to
it
;
he
is
the
giver
and
bestower
of
every
good
and
perfect
gift
;
the
Father
of
Lights
.
Now
whether
you
speak
of
common
or
special
Mercies
,
all
are
the
expressions
of
his
love
,
common
to
some
,
peculiar
to
others
;
as
for
common
mercies
,
they
are
not
common
to
his
People
.
There
is
a
vast
difference
between
the
mercies
that
God
vouchsafeth
to
his
People
,
and
those
he
vouchsafeth
to
others
,
the
mercies
the
People
of
God
enjoy
are
the
special
Fruits
and
benefits
of
his
special
love
;
and
it
is
that
upon
which
we
ground
our
hopes
of
mercy
for
the
future
.
2.
It
is
the
love
of
God
that
makes
every
mercy
to
be
indeed
a
mercy
to
us
;
The
absence
of
Gods
love
is
enough
to
blast
all
our
choicest
blessings
.
God
may
give
us
abundance
of
these
outward
blessings
,
but
what
are
these
unless
he
gives
us
his
love
with
them
.
God
answered
the
defires
of
the
People
of
Israel
;
they
must
have
dainties
,
and
be
fed
with
Qualies
,
but
with
all
he
sent
leanness
into
their
Souls
,
they
had
those
sweet
dainties
,
with
bitter
Sauce
.
So
it
is
said
again
of
some
of
the
People
of
Israel
,
Psal.
69.22
.
Their
Table
became
a
snare
before
them
,
which
is
quoted
again
in
Rom.
11.9
.
Alas
,
while
we
remain
under
the
displeasure
of
God
,
though
out
of
his
common
bounty
,
he
may
give
us
never
so
many
comforts
;
yet
these
are
but
like
the
waters
of
Marah
;
there
is
nothing
but
bitternes
in
them
.
God
may
feed
us
perhaps
very
plentifully
with
outward
enjoyments
,
even
to
fatness
,
but
this
fatness
will
be
but
to
destruction
,
and
slaughter
.
As
they
cryed
out
to
the
Prophet
,
2
Kings
4.40
.
Death
is
in
the
Pot
;
so
death
is
in
all
our
enjoyments
,
if
we
have
not
the
love
of
God
with
them
.
But
,
when
we
can
read
an
Inscription
of
love
in
every
comfort
,
and
the
light
of
Gods
countenance
shining
through
every
mercy
;
this
sets
Mercies
at
a
higher
rate
.
Herein
is
the
great
difference
between
the
People
of
God
and
others
;
they
may
enjoy
the
same
Mercies
;
but
the
same
Mercies
are
a
Blessing
to
the
one
,
and
a
Curse
to
the
other
;
they
may
partake
of
the
same
outward
Priviledges
,
but
not
with
the
same
inward
Sweetness
.
The
same
Cloud
that
was
a
light
to
the
Israelites
,
was
darknes
to
the
Aegyptians
;
The
same
Ark
that
was
for
safety
to
the
Israelites
,
was
for
destruction
to
the
Philistines
;
The
same
Red
Sea
that
was
a
Wall
of
safety
to
the
Israelites
,
was
a
Floud
to
overthrow
their
Enemies
.
The
People
of
God
have
the
same
Mercies
that
others
have
,
but
God
gives
them
grace
to
make
a
right
use
of
them
,
for
spiritual
ends
,
and
advantages
,
and
so
to
them
they
better
Mercies
.
God
doth
not
onely
give
to
them
Talents
,
but
hearts
to
improve
them
,
Titus
1.15
.
To
the
pure
,
all
things
are
pure
,
&c.
Mark
;
let
them
be
what
things
they
will
,
all
is
pure
to
them
;
but
to
the
impure
and
defiled
all
things
are
defiled
.
3.
It
is
the
love
of
God
,
that
is
not
unly
the
Fountain
of
all
good
,
and
makes
every
thing
to
be
indeed
good
,
but
this
love
makes
all
the
evils
that
we
meet
with
to
be
good
to
us
;
it
makes
burthens
light
,
yokes
easie
.
Sometimes
it
does
so
literally
,
as
in
the
Case
of
the
three
Children
;
God
so
love
them
,
that
he
took
away
the
heat
of
the
Fire
,
that
not
so
much
as
a
Hair
of
their
Heads
was
singed
,
or
their
Garments
scorcht
:
But
in
a
spiritual
Compensation
god
is
never
wanting
to
his
People
.
Those
suffering
Martyrs
in
Queen
Maries
days
,
some
of
them
found
those
scorching
Flames
,
as
so
many
Beds
of
Roses
,
so
full
were
they
of
comfort
from
the
sense
of
Gods
love
to
them
,
they
were
above
the
sense
of
any
kind
of
trouble
or
torture
;
though
in
it self
,
it
could
not
be
thought
little
.
Nay
,
the
love
God
hath
a
singular
ingred
iency
into
Calamities
,
in
the
afflictions
of
his
People
;
it
hath
singular
Efficacy
to
take
away
the
bitterness
of
Afflictions
.
How
to
some
did
the
love
of
God
make
their
shame
glorious
,
and
their
dolorous
Afflictions
to
be
delightful
?
it
is
said
of
the
Apostles
,
that
they
went
away
from
the
Counsel
rejoycing
that
they
were
thought
worthy
to
suffer
for
the
sake
of
Christ
.
Rejoycing
that
they
were
graced
with
Reproaches
;
they
looked
upon
these
as
their
Crowns
,
and
their
glory
.
What
is
said
concerning
the
Phylosophers
Stone
,
(
whether
it
be
fabulous
or
ont
I
will
discourse
)
that
it
turns
all
into
Gold
that
it
toucheth
;
The
same
may
be
applied
to
the
love
of
God
,
it
puts
good
into
eveny
evil
thing
.
If
we
can
be
but
made
Partakers
of
his
love
,
it
is
such
a
most
excellent
priviledge
,
that
nothing
then
can
hurt
us
,
or
make
us
miserable
:
True
,
our
own
unbelief
,
and
weakness
,
may
keep
us
off
from
the
comfort
of
this
love
many
times
;
but
this
is
a
certain
Rule
,
Every
thing
hath
only
so
much
of
good
in
it
,
as
it
hath
of
Gods
love
in
it
,
if
Gods
love
be
in
our
Afflictions
,
then
this
puts
Sweetness
into
our
Afflictions
;
and
that
partly
by
the
Addition
of
some
good
by
them
,
and
partly
by
abstracting
of
some
evil
;
namely
,
of
our
minds
from
outward
things
,
and
by
setting
them
upon
higher
objects
.
4.
An
other
effect
of
this
love
of
God
,
is
this
?
it
makes
us
good
in
our selves
,
it
is
the
love
of
God
that
is
the
only
Fountain
of
all
the
grace
,
that
any
heart
of
us
here
hath
had
wrought
in
it
.
Who
made
the
oh
man
to
differ
?
or
what
hast
thou
that
thou
hast
not
received
!
What
thou
hast
received
it
is
of
grace
,
not
of
debt
,
it
is
the
love
of
God
that
does
not
only
lay
the
Foundation
of
grace
,
but
that
does
carry
out
the
Superstructure
of
grace
,
he
that
is
the
beginner
,
the
Author
,
he
is
the
increaser
of
all
good
)
nay
he
likewise
preserves
it
;
God
from
his
love
to
his
People
,
takes
care
to
preserve
that
grace
he
hath
wrought
in
them
.
Indeed
,
if
God
did
not
take
care
to
preserve
grace
where
it
is
once
wrought
,
it
would
then
soon
dye
,
and
vanish
and
come
to
nothing
;
grace
in
us
,
and
the
working
of
it
at
first
,
is
no
less
then
a
Miracle
,
because
our
hearts
are
so
uncapacitated
,
&
so
full
of
perverse
Principles
for
the
Reception
of
this
work
at
first
;
and
the
preserving
of
it
,
when
it
is
wrought
,
is
as
miraculous
that
grace
should
be
kept
alive
in
us
,
it
is
as
much
as
a
spark
of
Fire
to
be
kept
alive
in
a
whole
Ocean
of
Water
;
That
weak
grace
,
when
it
is
in
conjunction
with
so
many
strong
Corruptions
,
and
those
having
such
aides
,
and
assistances
,
from
without
the
Worlds
and
the
Devils
temptations
,
that
grace
should
yet
live
,
it
is
the
Lords
doings
and
it
is
marvelous
in
our
Eyes
.
In
the
1
Pet.
1.5
.
it
is
said
of
the
sincere
People
of
God
,
that
they
are
kept
by
the
power
of
God
through
Faith
unto
salvation
,
not
by
any
power
of
their
own
,
but
by
the
Power
of
God
,
and
it
is
no
less
then
a
Mighty
Power
of
God
,
that
can
keep
them
.
I
say
it
is
the
love
of
God
that
does
begin
and
increase
,
and
preserve
grace
,
and
excites
,
and
and
conserves
and
establisheth
it
;
it
is
a
good
thing
to
have
the
heart
stablished
with
Grace
,
it
is
God
must
quicken
it
;
grace
in
us
would
other
wise
be
but
a
heavy
and
dull
thing
,
if
God
should
not
by
the
Gales
of
his
Spirit
blow
up
those
Sparks
that
are
in
the
hearts
of
his
People
.
Thus
I
have
gone
over
the
Doctrinal
part
,
you
see
the
peculiar
love
that
God
bears
to
all
sincere
Believers
,
is
a
priviledge
so
vastly
great
,
that
those
that
do
partake
of
this
priviledge
,
nothing
can
make
them
miserable
.
For
this
one
single
priviledge
,
the
Apostle
opposeth
against
the
all
Calamities
,
that
this
life
is
capable
of
;
as
Persocution
,
Famine
,
Sword
,
Nakedness
,
and
the
like
.
Applic.
There
are
only
2.
things
that
I
shall
speak
to
by
way
of
Information
.
1.
If
it
be
so
,
that
the
love
of
God
is
enough
to
Counterballance
,
ballance
,
to
Counterpoyse
,
all
the
Calamities
that
this
life
is
capable
off
;
Then
this
may
inform
us
:
That
the
love
of
God
is
the
highest
and
most
transcendent
Priviledge
that
man
is
capable
of
.
What
ever
delight
or
comfort
we
find
in
any
Creature
enjoyment
,
they
have
this
double
vanity
in
them
,
and
the
love
of
God
is
above
them
.
-
1.
They
are
Scant
.
-
2.
They
are
short
.
First
,
They
are
Scant
,
they
cannot
supply
all
our
wants
;
but
in
middest
of
all
these
,
thought
Sufficiencies
,
our
Souls
will
be
in
many
wants
without
the
love
of
God
.
These
are
particular
good
things
,
and
are
only
suitable
to
particular
Persons
,
Cases
,
and
Indigencies
;
but
the
love
of
God
is
an
universal
good
.
If
we
look
upon
the
dangers
that
we
lye
open
to
,
the
love
of
God
(
if
we
have
an
interest
in
that
)
sets
us
on
a
Rock
that
is
higher
then
all
Waves
,
and
will
shelter
us
from
all
Storms
;
it
opens
a
Treasury
of
Mercy
,
that
is
sufficient
to
supply
all
wants
.
It
is
an
ordinary
saying
the
Kings
presence
makes
the
Court
;
so
I
may
say
of
the
presence
of
the
King
of
glory
;
where
ever
he
is
,
there
is
comfort
and
happiness
,
and
where
can
his
presence
more
properly
be
said
to
be
,
then
where
his
love
is
?
The
God
is
an
universal
good
,
I
think
I
need
not
stand
to
clear
,
that
hath
been
cleared
by
the
Heathen
:
Therefore
the
names
that
many
of
the
antient
Phylosophers
gave
God
was
,
that
he
is
a
God
of
truth
and
he
is
an
universal
good
,
and
as
God
is
so
in
himself
,
so
his
love
makes
him
thus
to
u●●
.
He
is
all
good
,
in
the
want
of
all
outward
good
;
and
how
vast
,
and
unlimited
so
ever
our
desires
may
be
,
yet
there
is
enough
in
God
,
to
fill
every
corner
of
our
hearts
,
Psal.
81.10
.
Open
thy
mouth
wide
,
and
I
will
fill
it
.
Come
with
high
expectations
,
raised
,
and
enlarged
desires
;
what
then
?
I
will
fill
them
,
saith
God
.
Do
but
look
upon
those
demensions
(
concerning
the
love
of
God
in
Christ
Jesus
)
mentioned
in
the
Eph.
3.18.19
.
It
is
a
love
that
passeth
knowledge
,
indeed
there
is
a
seeming
contradition
in
the
words
.
That
ye
may
be
able
to
comprehend
with
all
Saints
,
what
is
th
breadth
,
and
length
,
and
depth
,
and
heighth
;
And
to
know
the
love
of
Christ
,
which
passeth
Knowledge
.
Know
that
,
that
can
never
be
known
.
We
may
know
that
experimentally
;
that
can
never
known
Comprehensively
.
There
is
height
,
and
depth
,
and
length
,
and
breadth
,
and
all
these
beyond
all
kind
of
Measure
;
and
therefore
the
most
experience
Christians
,
when
they
have
spoken
of
the
love
of
God
,
instead
of
expressions
,
have
made
use
of
Admirations
,
1
Joh.
3.1
.
Behold
what
manner
of
love
that
Father
hath
bestowed
is
pon
us
,
that
we
should
be
called
the
Sons
of
God
;
it
was
such
a
manner
of
love
,
that
he
was
unable
to
express
it
,
and
none
is
able
to
understand
it
,
nor
to
comprehend
it
.
But
let
our
Case
be
what
it
will
;
in
having
his
favour
,
we
have
all
we
want
;
if
God
takes
away
our
comforts
;
we
have
those
comforts
,
when
they
are
removed
,
though
not
formally
,
yet
equivalently
:
or
else
how
can
those
seeming
Contradictions
be
rechnicled
?
Psal.
68.5
.
where
God
hath
promised
to
be
a
Father
to
the
Fatherless
,
and
a
Husband
to
the
Widdow
.
To
be
Fatherless
and
yet
to
have
a
Father
is
a
Contradiction
;
to
be
a
Widdow
,
and
yet
to
have
a
Husband
?
They
shall
have
these
virtually
in
God
;
they
shall
have
the
comfort
of
these
.
God
in
the
ordinary
way
of
his
providence
comforts
,
refresheth
his
People
by
these
ordained
things
;
but
yet
,
as
God
gives
these
outward
things
,
so
he
makes
them
refreshing
to
us
;
for
these
cannot
do
it
alone
:
Man
lives
not
by
Bread
alone
,
but
by
every
word
that
proceedeth
out
of
the
mouth
of
God
.
Now
as
God
in
the
ordinary
course
of
Providence
,
refresheth
his
People
by
these
helps
;
so
he
can
without
these
helps
,
refresh
his
People
immediately
by
himself
.
That
is
the
first
,
out
Creature
comforts
are
Scant
;
they
will
serve
in
some
Cases
but
not
in
all
:
but
the
love
of
God
is
of
that
universal
extent
,
that
it
reacheth
every
Case
.
2.
There
is
this
vanity
in
all
our
Creature
comforts
,
they
are
but
short
.
They
may
be
refreshing
for
a
while
,
but
they
do
not
continue
;
it
is
not
long
that
they
can
continue
.
All
Flesh
is
Grass
and
the
glory
thereof
as
the
Flower
of
the
Field
,
the
Grass
withereth
,
and
the
Flower
fadeth
but
the
word
of
the
Lord
endures
for
ever
:
So
we
may
say
of
all
our
Earthly
enjoyments
.
Psal.
119.96
.
I
have
seen
an
end
of
all
perfections
.
I
have
lookt
upon
all
the
desireable
things
in
this
world
,
and
I
have
seen
an
end
of
them
,
that
is
;
all
these
perfections
.
But
thy
Commandments
(
the
comforts
and
priviledges
built
upon
the
Word
of
God
)
these
are
exceeding
broad
.
Alas
,
as
to
all
our
Creature
enjoyments
in
this
world
,
we
are
in
a
double
capacity
of
loosing
the
possession
of
them
.
They
are
Mortal
and
may
die
before
us
.
How
many
are
there
that
have
out
lived
their
comforts
,
and
all
that
hath
been
dear
to
them
in
this
world
?
Again
,
we
are
mortal
and
we
may
dye
before
them
:
But
the
love
of
God
is
an
everlasting
love
.
Everlastingness
being
added
to
any
thing
it
puts
an
infinite
value
upon
it
.
Therefore
the
Joyes
of
Heaven
are
so
transcendently
glorious
because
they
are
everlasting
.
If
there
were
any
probability
of
an
end
to
be
put
to
those
Joyes
,
it
would
dash
all
the
glory
of
Heaven
;
and
Heaven
it self
would
be
no
longer
Heaven
to
the
People
of
God
,
as
the
Apostle
speaks
,
1
Cor.
15.19
.
concerning
the
discoveries
of
Heaven
,
the
Prophecies
of
an
other
world
,
and
the
priviledges
of
the
Godspel
,
say
,
he
,
If
we
had
hope
in
Christ
in
this
world
only
,
we
were
of
all
persons
the
most
miserable
.
Did
they
not
enjoy
some
thing
of
God
here
?
yes
,
but
they
had
hopes
of
a
full
enjoyment
of
God
for
ever
:
Alas
,
to
fall
short
of
these
hopes
,
and
to
be
kept
out
of
these
enjoyments
,
these
frustrations
times
beyond
what
the
disappointments
,
that
carnal
worldlings
would
meet
with
in
their
disappointmets
.
On
the
other
side
the
Torments
of
Hell
are
therefore
so
dreadful
,
because
they
are
everlasting
;
for
it
there
were
but
any
probabiltiy
of
a
release
from
those
Torments
,
there
would
in
a
manner
be
no
knid
of
Hell
,
to
what
now
it
is
;
if
once
there
were
any
hopes
,
that
the
Worm
would
dye
,
and
the
Fire
go
out
.
Everlasting
adds
a
great
deal
of
weight
to
any
thing
,
and
makes
it
highly
transcendent
.
The
State
of
Innocency
was
far
short
of
our
State
of
Recovery
;
because
that
was
a
mutable
State
:
Man
was
left
to
the
freedom
of
his
will
;
he
had
power
to
stand
,
and
ability
to
resist
,
all
oppositions
,
and
temptations
;
but
still
he
was
left
to
a
mutable
will
.
But
our
estate
of
Recovery
,
is
another
kind
of
Estate
;
(
as
to
our
security
in
it
)
because
it
depends
upon
Jesus
Christ
.
(
as
I
shall
shew
when
I
come
to
speak
of
that
part
of
the
Text
)
The
love
of
God
is
a
fixt
love
,
because
it
is
in
and
through
Jesus
Christ
.
Apl.
For
the
Application
of
this
point
.
How
abundantly
well
are
they
provided
for
,
that
have
the
love
of
God
for
their
portion
?
though
they
have
nothing
else
,
though
they
have
not
a
a
Friend
on
Earth
,
yet
if
they
have
the
God
of
Heaven
to
be
their
Friend
,
if
they
have
God
to
own
and
stand
by
thm
they
have
enough
.
This
was
Saint
Pauls
comfort
,
Though
no
man
stood
by
me
,
yet
the
Lord
stood
by
me
,
2
Tim.
4.16.17
.
Though
thou
hast
no
estate
,
nor
Friend
,
nor
Creature
comfort
,
yet
in
having
the
love
of
God
thou
hast
all
;
nay
ten
thosand
times
more
then
all
.
You
may
judge
what
a
refreshing
it
was
to
the
Prophet
Daniel
,
Dan.
9.23
.
At
the
beginning
of
thy
Supplications
the
Commandment
came
forth
,
and
I
am
come
to
shew
thee
;
for
thou
art
greatly
beloved
;
when
Daniel
was
ready
to
faint
under
his
Vision
in
the
10.
Chap.
7.8
.
in
the
11.
verse
;
O
Daniel
greatly
beloved
!
what
greater
word
could
be
spoken
then
this
?
A
man
greatly
beloved
of
the
great
God
,
Psal.
144.15
.
Happy
is
the
People
that
is
in
such
a
case
,
yea
happy
is
that
People
whose
God
is
the
Lord
.
Let
our
condition
be
what
it
will
in
all
other
respects
,
yet
if
we
have
but
this
single
priviledge
,
there
is
enough
in
this
alone
to
make
us
happy
.
Though
we
be
under
reproaches
as
St.
Pauls
was
,
yet
he
be
being
clear
in
his
Conscience
towards
God
,
that
he
had
a
Conscience
void
of
offence
both
towards
God
and
towards
man
,
he
trampled
on
those
Reproaches
:
It
s
a
small
thing
for
me
to
be
judged
by
mans
Judgment
.
We
pass
through
good
report
and
ill
report
.
If
our
condition
be
want
,
what
can
he
want
,
who
hath
an
interest
in
him
,
in
whom
is
infinite
fulness
?
If
our
condition
be
Sufferings
,
what
suffering
can
be
harsh
to
them
that
have
the
presence
and
love
of
God
to
sweeten
them
?
Here
is
our
strength
and
comfort
indeed
,
but
if
God
with
hold
his
love
,
or
suspend
the
manifestation
of
it
,
where
are
we
?
Death
it self
which
is
the
King
of
Terrors
is
no
terrour
to
us
if
we
have
but
the
love
of
God
;
there
is
enough
in
that
to
turn
the
dark
Valley
of
the
shadow
of
death
,
into
a
pleasant
entry
into
everlasting
glory
,
Psal.
23.4
.
Though
I
walk
through
the
Valley
of
the
the
shadow
of
death
,
I
will
fear
no
evil
:
For
thou
art
with
me
,
thy
Red
,
and
thy
Staff
they
comfort
me
.
Why
?
because
thou
art
with
me
;
with
me
?
why
God
is
with
all
his
Creatures
,
he
is
every
where
.
Yea
,
but
with
me
in
thy
favour
,
and
love
,
and
care
,
and
tenderness
,
to
uphold
,
support
,
and
comfort
me
,
when
none
else
can
comfort
me
.
2.
Appl.
The
next
use
is
by
way
of
examination
.
You
see
this
priviledge
is
highly
great
;
it
is
no
small
matter
any
of
us
,
to
know
in
what
posture
we
stand
in
reference
to
it
.
It
is
our
great
,
and
cheif
concern
,
for
all
depends
upon
this
;
theefore
let
me
perswade
you
from
hence
to
examine
your
interest
in
the
love
of
God
.
And
although
the
love
of
God
as
it
is
in
him
,
is
secret
and
invisible
to
us
;
yet
it
discovers
its
self
in
its
Fruits
and
Effects
,
so
that
it
may
become
discoverable
.
There
are
many
hidden
Causes
,
but
they
may
be
discovered
by
their
effects
;
as
we
know
the
nature
of
a
Tree
by
the
Fruit
,
and
the
nature
of
a
Fountain
by
the
Stream
.
Now
if
we
would
know
the
love
of
God
to
us
,
the
truest
way
to
discern
it
,
is
by
our
love
to
God
.
Examine
your selves
by
this
,
1
John
4.19
.
We
love
him
because
he
first
loved
us
.
If
thou
hast
any
spark
of
love
to
God
,
to
his
truth
,
to
his
ways
,
to
his
ordinances
,
to
his
People
,
all
these
are
as
so
many
Fruits
of
his
love
to
thee
.
He
loved
thee
first
,
and
that
love
kindled
in
thy
heart
a
love
to
him
.
Love
to
God
is
a
spark
that
comes
from
Heaven
.
But
you
will
say
our
love
to
God
may
be
as
hidden
and
difficult
a
thing
for
us
to
discern
in
regard
(
especially
)
of
the
deceitfulness
of
our
hearts
,
as
the
love
of
God
to
us
is
.
I
shall
therefore
turn
you
to
one
place
of
Scripture
,
Joh.
14.21
.
He
that
hath
my
Comandments
and
keepeth
them
,
he
it
is
that
loveth
me
:
shall
be
loved
of
my
Father
,
and
I
will
love
him
,
and
manifest
my self
to
him
.
He
is
loved
of
God
that
keeps
his
Commandments
,
that
is
,
that
makes
it
his
design
,
and
endeavour
so
to
do
.
Now
consider
what
love
do
you
find
in
your
hearts
towards
God
,
his
truth
and
his
ways
,
&c.
and
from
hence
you
may
reasonably
conclude
his
love
to
you
.
2.
A
second
Rule
by
which
we
may
be
helped
in
discerning
whether
we
have
any
right
or
title
to
the
love
of
God
,
is
this
.
What
?
have
you
received
those
Mercies
from
God
that
are
the
infallible
Pledges
of
his
peculiar
love
?
there
are
no
kind
of
outward
Mercies
,
almost
but
God
may
and
does
sometimes
bestow
those
things
in
anger
;
God
answered
the
People
of
Israel
,
in
many
of
their
rash
requests
in
anger
,
he
gave
them
quailes
in
anger
,
&c.
Again
,
these
outward
Mercies
at
best
,
(
if
they
do
not
come
in
anger
)
are
but
Fruits
of
Gods
common
bounty
.
But
now
what
Mercies
do
you
parta●●e
of
,
which
are
infallible
Pledges
of
his
special
love
?
there
are
such
Mercies
,
there
are
indeed
some
Mercies
that
may
be
called
in
a
〈…〉
g●●●shing
Mercies
,
in
respect
of
their
〈◊〉
and
conducen●●●o
bring
us
to
partake
●of
〈◊〉
Mercies
indeed
,
as
the
Gospel
for
instance
〈◊〉
Yet
God
vouch
fafes
this
to
them
〈…〉
by
it
;
as
the
Jews
had
the
sword
,
Ps●l●
147●19
,
20.
He
shewed
his
word
unto
〈◊〉
,
his
Statutes
and
his
Judgements
unto
Israel
:
He
hath
not
de●●lt
so
with
any
Nation
;
and
as
for
his
Judgements
:
they
have
not
known
them●
Rom.
9.2
.
To
them
were
committed
the
Oracles
of
God
.
Herein
God
hath
been
good
to
his
People
above
others
,
the
body
of
his
professing
People
,
Rom.
9.2
.
Theirs
is
the
Covenant
,
and
the
giving
of
the
Law
,
and
the
service
of
God
,
and
the
Promises
.
Yet
this
Mercy
,
though
it
be
a
more
limited
Mercy
then
ordinary
and
common
Mercies
are
,
yet
is
no
such
distinguishing
Mercy
,
but
that
we
may
be
Partakers
of
it
,
and
yet
not
have
an
interest
of
Gods
peculiar
love
.
This
sadly
appears
,
for
alas
how
many
are
there
that
live
under
the
Gospel
,
and
yet
are
so
far
from
reaping
that
salvation
which
the
Gospel
brings
,
that
it
only
heightens
their
misery
and
condemnation
?
How
many
woes
did
our
Saviour
denounce
against
those
Cities
,
that
enjoyed
the
Gospel
in
so
great
a
plenty
,
and
yet
lived
unproffitably
under
these
Instructions
?
I
do
wish
that
we
all
may
take
warning
by
their
woe
.
But
the
Pledges
of
Gods
peculiar
love
,
are
cheifly
the
Operations
of
his
Spirit
upon
our
hearts
.
Now
what
convincing
Operations
have
you
found
upon
your
hearts
,
in
the
first
workings
of
the
Spirit
of
God
?
though
his
work
be
to
comfort
,
yet
it
begins
in
Convictions
.
I
will
send
another
Comforter
,
and
he
shall
convince
the
world
of
sin
.
Joh.
16.8
.
Are
you
so
convinct
of
sin
,
as
to
be
brought
off
from
it
?
to
have
your
hearts
set
against
it
?
though
you
cannot
be
free
from
sin
,
yet
this
is
your
burthen
and
your
lamentation
,
and
you
groan
under
it
.
It
is
with
you
as
it
was
with
Saint
Paul
when
he
cryed
out
.
Oh
wretched
man
that
I
am
who
shall
deliver
me
from
the
body
of
this
death
,
that
is
of
sin
that
I
carry
about
with
me
.
Do
you
partake
of
the
graces
of
Gods
Spirit
?
the
inlightning
,
the
quickening
,
the
renewing
,
the
sanctifying
graces
thereof
?
Do
you
find
your
hearts
,
to
be
warmly
affected
with
the
things
of
God
,
&
of
Heaven
?
you
cannot
lightly
pass
by
these
things
if
you
are
his
:
Are
you
acquainted
with
the
Supports
of
Gods
Spirit
in
the
midest
of
your
distresses
?
there
are
none
of
you
but
may
be
in
troubles
,
and
yet
may
have
many
false
Supports
(
I
grant
)
as
natural
stourness
,
and
common
Principles
,
may
carry
men
far
:
But
are
you
acquainted
with
the
comforts
of
Gods
Spirit
,
have
they
been
your
support
?
Again
,
hath
God
not
only
vouchsafed
you
the
means
of
grace
,
but
hath
he
taught
you
to
profit
by
those
means
,
and
to
entertain
them
in
their
efficacy
,
plainness
and
power
?
Does
God
please
not
to
let
you
alone
in
your
sins
?
For
God
to
leave
us
to
be
peaceable
&
quiet
,
in
our
sins
,
is
a
very
sore
Judgement
.
Lastly
,
do
you
still
find
upon
every
relapse
and
failing
,
your
hearts
deeply
sensible
thereof
,
and
affected
therewith
?
then
may
you
comfortably
say
,
these
are
the
distinguishing
Mercies
indeed
,
and
conclude
they
are
accompanied
with
his
peculiar
love
.
3.
What
are
the
secret
workings
of
your
hearts
towards
God
?
what
are
your
designs
?
your
thoughts
?
your
endeavours
ingaged
upon
?
is
it
to
pursue
the
World
?
is
it
to
stop
every
Door
,
at
which
danger
and
trouble
may
enter
?
or
is
it
to
approve
your
hearts
to
God
,
and
to
mind
your
duty
,
and
in
a
way
of
well
doing
,
to
commit
your selves
to
him
?
is
this
your
care
?
this
you
may
know
by
the
secret
workings
of
your
Hearts
,
and
by
a
serious
Reflection
upon
all
the
passages
of
your
Lives
.
4.
What
is
the
measure
by
which
you
measure
and
pass
a
Judgement
upon
all
kinds
of
Objects
?
Do
those
things
seem
most
hateful
to
you
,
that
are
loathsome
to
God
?
and
you
most
careful
to
shun
that
,
which
may
hinder
you
from
attaining
this
love
of
God
,
or
a
clear
sense
of
this
love
?
therefore
do
you
hate
sin
,
and
vanity
,
and
all
those
things
,
that
stand
in
opposition
to
this
Priviledge
?
do
you
make
this
your
Rule
,
to
value
Ordinances
at
a
high
rate
by
,
because
these
are
of
great
advantage
to
you
,
in
respect
of
your
Communion
with
God
,
and
the
enjoying
of
his
love
and
favour
?
and
do
you
mourn
,
and
lament
the
removal
of
these
,
or
your
being
straitened
,
as
to
these
kind
of
advantages
upon
the
account
,
in
reference
to
the
love
of
God
,
because
you
cannot
have
these
opportutunities
of
Communion
with
him
?
Consider
,
and
seriously
bring
home
these
things
to
your
own
hearts
.
Appl.
In
the
next
place
I
shall
only
speak
to
one
use
more
,
that
is
by
way
of
Exhortation
.
If
it
be
so
then
,
if
you
find
it
is
thus
with
you
upon
your
examination
,
that
you
have
indeed
warrantable
hopes
of
claiming
an
interest
in
the
peculiar
love
of
God
;
Then
labour
to
answer
this
love
of
God
,
with
love
to
God
,
love
in
any
is
engaging
;
love
in
Superiours
is
more
engaging
;
but
love
in
God
is
infinitely
more
,
who
is
able
to
return
love
for
his
love
.
There
are
these
five
hints
I
shall
leave
with
you
by
way
of
direction
.
1.
Let
this
love
of
God
be
a
powerful
constraint
upon
your
hearts
to
do
all
the
duty
that
God
requires
.
Let
Gods
love
thaw
your
Icy
hearts
,
and
cause
them
to
melt
and
flow
into
every
duty
,
Joh.
15.14
.
Ye
are
my
Friends
if
ye
do
whatsoever
I
command
you
.
The
love
of
God
is
constraining
not
only
to
do
all
,
but
to
do
all
out
of
love
,
and
not
to
think
his
Commandments
greivous
,
or
his
Yoke
heavy
;
but
to
serve
him
with
the
chearful
compliance
to
his
will
in
all
things
,
1
Joh.
5.3
.
For
this
is
the
love
of
God
,
that
we
keep
his
Commandments
:
and
his
Commandmenes
are
not
grievous
.
And
this
is
when
we
account
every
thing
of
duty
our
reward
;
when
we
look
on
our
work
,
as
our
ways
.
David
saith
,
In
keeping
of
thy
Commandments
there
is
great
reward
,
Psal.
19.7
.
Mark
;
he
doth
not
say
[
there
shall
be
]
but
there
is
in
it
great
reward
.
Indeed
there
is
nothing
that
God
commands
us
,
if
we
did
but
rightly
understand
our selves
,
but
it
would
be
upon
its
own
account
,
excellent
,
and
desireable
;
however
we
may
take
offence
at
several
duties
that
God
requires
,
because
they
cross
our
corrupt
nature
;
as
mortification
,
self
denial
and
the
like
;
yet
all
these
duties
are
of
so
high
an
advantage
,
that
an
intelligent
person
,
(
if
there
was
nothing
of
command
in
them
)
yet
would
think
there
is
enough
in
their
own
excellency
,
to
engage
us
in
the
performance
of
them
.
That
's
the
first
hint
,
if
we
have
any
ground
to
hope
that
the
love
of
God
is
shed
abroad
in
our
hearts
.
2.
Manifest
your
love
to
God
by
a
through
detestation
,
and
a
careful
avoiding
of
what
ever
might
offend
him
.
You
that
love
the
Lord
hate
evil
,
Psal.
97.10
.
The
love
of
God
(
the
Apostle
saith
)
constrains
us
,
2
Cor.
5.
The
love
of
God
to
us
and
the
love
we
have
to
him
,
it
lays
a
holy
necessity
upon
us
;
it
not
only
constrains
us
to
mind
our
duty
more
seriously
but
it
wrests
sin
out
of
our
hearts
and
hands
,
and
engages
to
oppose
every
thing
that
is
offensive
to
God
,
who
shews
so
much
of
favour
and
loving
kindness
to
us
.
I
charge
you
saith
the
Spouse
that
you
wake
not
my
Love
till
he
please
,
Cant.
2.7
.
She
was
careful
that
he
should
not
be
dishonoured
by
others
,
how
much
more
not
to
be
so
by
her self
.
3.
Manifest
your
love
by
a
good
construction
and
interpretation
of
all
Gods
providences
:
Love
thinks
no
evil
.
Harbour
therefore
no
hard
thoughts
of
God
.
Do
not
charge
him
foolishly
(
as
it
is
said
of
Job
)
in
all
his
sufferings
he
did
not
charge
God
foolishly
.
This
is
a
high
expression
of
a
grateful
sense
of
Gods
love
to
us
,
&c.
Our
love
of
God
,
if
we
think
well
of
God
,
what
ever
he
doth
with
us
.
Providence
is
an
uncertain
Rule
by
which
to
walk
in
judging
of
Gods
love
.
Gods
ways
are
in
the
Sanctuary
,
his
Paths
are
in
the
deep
Waters
,
Clouds
and
thick
darkness
are
round
about
him
;
but
all
his
ways
are
Righteousness
and
Judgement
,
Psal.
97.2
.
Manifest
your
love
by
a
patient
submission
to
all
the
dispensations
of
God
,
and
by
a
good
construction
of
all
his
Providences
.
4.
Manifest
your
love
to
God
by
a
chearful
undergoing
all
afflictions
in
the
cause
of
God
.
It
is
for
your
Lord
;
for
him
that
hath
done
and
suffered
ten
thousand
times
more
for
you
,
then
possibly
you
can
do
for
him
.
Manifest
your
love
by
a
cheerful
submission
,
when
your
Case
is
clear
in
doubtful
things
,
the
Case
will
be
otherwise
:
The
Apostles
rejoyced
that
they
suffered
reproach
and
dishonour
in
the
Cause
of
Christ
,
Acts
5.41
.
5.
Manifest
your
love
to
God
,
in
labouring
to
bring
others
to
partake
of
the
love
of
God
.
You
that
see
some
ground
in
your selves
,
to
hope
that
you
have
an
interest
in
the
love
of
God
,
be
actively
diligent
to
help
others
what
you
can
,
to
get
an
interest
in
this
love
;
for
this
is
a
high
testimony
of
our
love
to
God
.
Peter
lovest
thou
me
?
Feed
my
Sheep
,
Joh.
21.16
,
17.
you
know
how
our
Saviour
repeated
it
three
times
,
to
shew
that
he
would
take
this
very
well
at
his
hands
.
In
the
last
place
one
word
more
to
them
,
who
have
good
hopes
,
that
these
great
things
do
belong
unto
them
.
Labour
to
keep
up
a
fresh
and
lively
sense
of
Gods
love
in
your
hearts
.
Though
the
love
of
God
be
invariable
thus
far
,
whom
he
loves
he
loves
for
ever
;
yet
the
sense
of
this
love
is
very
mutable
.
Be
very
careful
therefore
to
keep
your
Evidences
clear
and
unspotted
;
do
not
blot
them
by
sin
.
David
lost
the
sense
of
Gods
love
for
a
long
time
,
by
those
great
lapses
of
his
,
and
though
.
God
had
pardoned
him
,
and
did
yet
love
him
;
yet
it
was
a
long
time
,
before
he
did
recover
the
sense
of
it
.
Be
diligent
in
the
use
of
those
Ordinances
,
by
which
the
sense
of
Gods
love
is
most
cleared
,
and
kept
fresh
in
your
hearts
.
Alas
those
,
that
do
the
most
partake
of
the
love
of
God
,
may
have
their
ebbings
,
and
flowings
,
as
to
the
sense
thereof
,
in
Joh.
14.21
.
He
that
hath
my
Commandments
and
keepeth
them
he
it
is
that
loveth
me
,
and
be
that
loveth
me
shall
be
loved
of
my
Father
,
and
I
will
love
him
and
will
manifest
my self
to
him
.
If
we
would
have
further
manifestations
of
the
love
of
God
,
we
must
go
on
in
ways
of
obedience
to
God
.
Be
therefore
often
Communing
with
your
own
hearts
,
and
looking
into
your
own
Souls
,
and
consider
your
ways
,
&c.
how
matters
stand
between
God
and
you
.
On
the
other
hand
I
shall
speak
one
word
to
them
,
who
upon
examination
find
ground
to
fear
,
that
they
are
rather
under
Gods
displeasure
,
then
intitled
to
his
peculiar
love
,
that
are
rather
the
objects
of
his
wrath
,
then
the
subjects
of
his
special
love
.
Oh
think
what
a
woful
estate
thou
art
in
.
Oh
think
what
comforts
thou
by
thy
negligence
and
disobedience
hast
deprived
thy self
of
.
Think
what
dangers
thou
liest
open
to
every
moment
,
there
is
nothing
between
thee
,
and
everlasting
misery
,
but
a
fraile
life
;
and
the
thread
of
this
life
how
soon
God
may
cut
it
asunder
,
none
knows
.
Think
what
uncomfortable
,
and
an
unsafe
estate
thou
art
in
.
Do
as
David
in
another
Case
did
:
He
would
not
give
sleep
to
his
Eyes
,
nor
slumber
to
his
Eye
lids
,
till
he
had
provided
a
place
for
the
Ark
of
God
.
So
do
you
give
all
diligence
,
that
you
may
attain
reconciliation
to
God
,
and
an
interest
in
this
great
priviledge
,
that
you
have
heard
of
this
day
,
of
the
love
of
God
.
SERMON
XII
.
Rom.
8.
ult
.
Nor
height
nor
depth
,
&c.
I
now
proceed
to
a
third
Observation
.
3.
Doct.
There
is
this
transendent
excellency
in
the
love
of
God
which
speaks
it
,
an
inestimable
support
to
his
People
,
in
all
their
distresses
,
that
those
who
have
once
been
made
Partakers
of
this
love
,
can
by
nothing
be
deprived
or
dispossessed
of
it
.
HEre
is
a
large
Enumeration
of
particulars
,
death
cannot
do
it
,
though
it
can
separate
from
all
things
here
in
this
World
,
life
cannot
do
it
,
the
troubles
of
life
,
nor
the
comforts
of
life
.
I
shall
not
insist
on
these
things
further
.
There
is
this
vanity
in
the
best
of
all
our
Creature
enjoyments
,
that
there
will
be
(
nay
there
cannot
but
be
)
a
parting
with
them
.
The
rich
man
that
now
prides
himself
in
the
multitude
of
his
riches
,
in
the
greatness
of
his
Treasures
,
in
the
largness
of
his
incomes
cannot
rationally
but
think
(
if
he
does
not
,
he
does
but
delude
himself
)
that
he
cannot
carry
his
riches
with
him
into
the
other
World
,
to
bribe
the
Flames
of
Gods
wrath
,
to
corrupt
the
Executioner
of
Gods
Vengeance
.
It
was
Jobs
acknowledgement
,
naked
came
I
out
of
my
mothers
Womb
and
naked
shall
I
return
.
He
came
into
the
World
without
,
and
he
must
leave
all
these
things
behind
him
,
when
he
goes
out
again
,
Job
.
1.21
.
In
the
12
of
Luke
you
read
of
that
Gospel
Fool
,
when
he
began
to
applaud
himself
in
his
condition
,
saying
Soul
thou
hast
Goods
laid
up
for
many
years
;
take
thine
case
,
eat
,
drink
,
and
be
merry
.
Thou
Fool
(
says
God
to
him
)
this
night
shall
thy
Soul
be
required
of
thee
:
then
whose
shall
those
things
be
that
thou
hast
provided
?
they
are
thine
now
,
but
whose
shall
they
be
before
to
morrow
?
there
must
be
a
separation
from
all
these
things
.
The
greatest
of
men
that
are
,
that
now
over
top
all
about
them
,
they
must
ere
long
be
levelled
,
and
made
equal
to
their
Neighbours
:
There
is
no
difference
between
the
dust
of
a
Nobleman
,
and
the
meanest
person
;
yea
Crowns
,
and
Scepters
,
which
are
such
dazeling
things
in
the
Eyes
of
the
world
,
these
ere
long
must
be
resigned
into
the
hands
of
Successours
;
there
must
be
a
separation
from
all
these
things
.
Nay
all
these
relations
that
have
the
greatest
indearment
in
them
that
can
be
;
as
the
Relations
of
Husband
,
and
Wife
,
and
Parent
,
and
Child
,
and
Pastor
,
and
People
,
and
Friend
,
and
Friend
,
(
there
is
a
Friend
that
is
nearer
then
a
Brother
,
saith
Solomon
,
)
there
must
be
separation
from
these
,
there
must
be
,
there
cannot
but
be
so
.
Your
Fathers
where
are
they
?
the
Prophets
do
they
live
for
ever
,
Zach.
1.5
.
observe
this
general
Rule
;
there
is
no
Fixation
,
no
stability
in
any
thing
,
but
in
this
only
;
viz.
the
love
of
God
.
For
the
clearing
of
this
observation
I
shall
speak
to
2.
things
.
-
1.
Something
by
way
of
Explication
.
-
2.
Something
by
way
of
Confirmation
.
1.
By
the
way
of
Explication
,
rightly
to
state
the
Case
concerning
the
love
of
God
,
and
to
set
truth
its
due
bounds
:
This
I
shall
do
by
propounding
several
distinctions
.
1.
We
must
distinguish
between
the
common
love
of
God
,
which
manifests
it self
onely
in
common
Mercies
,
in
preserving
us
and
providing
for
us
these
outward
things
;
and
the
spocial
love
of
God
which
consists
in
distinguishing
,
discriminating
Mercies
.
Now
it
is
plainly
clear
,
that
the
Apostle
cannot
speak
here
of
the
common
love
of
God
;
because
this
love
may
be
removed
,
and
turned
into
hatred
.
God
shewed
a
great
deal
of
love
to
Saul
,
in
chusing
him
out
of
all
the
Tribes
of
Israel
,
to
be
head
over
his
People
,
and
Saul
himself
was
at
first
very
sensible
of
the
goodness
,
and
love
of
God
to
him
in
this
respect
;
and
therefore
when
Samuel
tells
him
how
God
,
1
Sam.
9.21
.
had
chosen
him
to
be
the
head
of
his
People
,
Saul
answered
and
said
am
not
I
a
Benjamite
of
the
smallest
of
the
Tribes
of
Israel
?
and
my
Family
the
least
of
all
the
Families
of
the
Tribes
of
Benjamin
?
Wherefore
then
speakest
thou
so
to
me
?
he
thought
this
was
too
much
kindness
,
to
be
shewed
to
such
a
mean
and
unworthy
person
as
he
was
.
Nay
in
the
beginning
of
his
Reign
God
did
wonderfully
honour
him
,
both
in
giving
him
the
hearts
of
his
People
;
it
s
said
God
touched
the
hearts
of
his
People
,
chap.
10.26
.
and
likewise
in
giving
him
success
against
his
Enemies
:
Yet
after
all
these
favours
which
were
but
Fruits
of
common
love
,
Saul
for
his
disobedience
was
cast
of
:
He
first
rejected
God
;
and
then
God
rejected
him
,
1
Joh.
15.23
.
when
Samuel
expostulated
with
Saul
,
and
told
him
,
he
had
not
executed
the
Commission
he
had
received
from
the
Lord
,
he
had
not
destroyed
all
the
Amalekites
,
according
to
the
Commandments
of
God
;
he
pleased
himself
with
a
fine
excuse
,
the
People
took
of
the
cheif
of
the
things
to
Sacrifice
to
the
Lord
,
1
Sam.
15.22
,
23.
Saith
Samuel
;
hath
the
Lord
as
great
delight
in
burnt
Offerings
and
Sacrifices
,
as
in
obeying
the
voyce
of
the
Lord
?
Behold
,
to
obey
is
better
then
Sacrifice
;
and
to
hearken
then
the
fall
of
Rams
.
For
Rebellion
is
as
the
sin
of
Witchcraft
,
and
stubborness
of
iniquity
and
idolatry
:
Because
thou
hast
rejected
the
word
of
the
Lord
,
he
hath
also
rejected
thee
from
being
King
.
Here
was
first
favour
from
God
,
and
then
anger
:
but
this
was
but
the
common
favour
of
God
:
The
Apostle
doth
not
speak
of
this
.
So
concerning
that
case
,
the
prosperity
of
the
wicked
,
which
hath
so
much
staggered
the
faith
of
Gods
People
,
and
put
them
to
a
non
plus
.
Why
do
do
the
wicked
prosper
?
what
expostulations
do
we
find
,
not
only
in
David
,
but
in
many
other
holy
men
in
Scripture
?
in
this
Case
,
God
may
be
bountiful
to
all
men
,
but
this
is
but
his
common
love
.
But
now
if
we
speak
of
what
love
the
Apostle
speaks
of
here
,
it
is
special
love
which
is
manifested
in
distinguishing
Mercies
;
in
those
Gifts
and
Graces
,
that
are
without
Repentance
,
Rom.
11.29
.
2.
We
must
distinguish
between
the
peculiar
love
of
God
in
it self
,
and
the
appearance
and
evidence
of
it
to
our
apprehension
.
This
love
in
it self
hath
a
real
constancy
,
though
in
our
apprehensions
it
may
be
seemingly
uncertain
.
God
is
ever
careful
to
love
his
People
,
with
this
peculiar
love
really
,
though
this
love
may
not
always
be
visible
,
and
apparant
to
us
,
Isa.
49.14
.
read
there
the
complaint
of
the
Church
,
and
the
Church
is
as
dear
to
God
,
as
the
most
beloved
Wife
is
to
the
tenderest
Husband
,
She
is
said
to
be
betrothed
to
God
,
nay
God
is
said
to
marry
her
,
Hosea
2.
yet
you
see
the
Church
complains
.
And
Zion
said
the
Lord
hath
forsaken
me
,
and
my
Lord
both
forgotten
me
.
Not
only
forsaken
,
but
forgotten
;
not
only
cast
out
of
doors
,
but
quite
cast
of
;
this
was
the
sense
she
had
of
her
own
Case
.
But
God
answered
that
Objection
with
many
comfortable
and
gracious
promises
in
the
verse
following
.
Can
a
Woman
forget
her
sucking
Child
,
that
she
should
not
have
compassion
on
the
Son
of
her
Womb
?
yea
they
may
forget
,
yet
will
I
not
forget
thee
.
I
might
bring
a
whole
Cloud
of
Witnesses
to
prove
this
truth
,
that
the
love
of
God
is
real
and
constant
,
when
in
our
apprehensions
it
seems
to
be
uncertain
;
and
that
he
then
loves
us
when
he
seems
to
have
taken
off
his
love
from
us
,
Psal.
77.7
,
8.
Will
the
Lord
cast
off
for
ever
?
and
will
he
be
favour
able
no
more
?
is
his
mercy
clean
gone
for
ever
?
doth
his
promise
fail
for
ever
more
?
hath
God
forgotten
to
be
gracious
?
hath
he
in
anger
shut
up
his
tender
Mercies
,
Selah
.
Shut
them
up
that
there
is
no
hope
of
future
Mercies
.
I
said
this
is
my
Infirmity
:
but
I
will
remember
the
years
of
the
right
band
of
the
most
High
.
This
was
the
Fruit
of
his
deliberation
,
when
he
had
recollected
his
thoughts
,
this
was
my
weakness
,
it
was
not
so
with
God
;
Gods
love
is
certain
and
constant
.
It
is
many
times
with
gracious
Souls
,
that
are
beloved
of
God
with
a
peculiar
love
,
as
it
was
with
Hagar
,
she
wept
and
lamented
;
she
looked
on
her self
and
Child
as
hopeless
,
till
the
Angel
opened
her
Eyes
to
see
the
Well
,
Gen.
21.16
.
And
she
went
and
sate
her
down
over
against
him
a
good
way
off
,
as
it
were
a
Bow
shot
:
For
she
said
,
let
me
not
see
the
death
of
the
Child
.
And
she
sate
over
against
him
,
and
lift
up
her
voyce
and
wept
,
And
God
heard
the
voyce
of
the
Lad
:
and
the
Angel
of
God
called
to
Hagar
out
of
Heaven
,
and
said
unto
Her
,
what
aileth
thee
Hagar
?
fear
not
;
for
God
bath
heard
the
voice
of
the
Lad
where
he
is
,
19.
verse
God
opened
her
Eyes
,
and
she
saw
a
Wall
of
Water
:
and
she
went
,
and
filled
the
Bottle
with
Water
,
and
gave
the
Lad
to
drink
.
Her
Bottle
was
spent
,
her
hope
was
quite
gone
,
but
God
opened
her
Eyes
.
So
it
is
said
of
the
Prophet
,
2
Kings
6.15
.
when
he
saw
such
a
multitude
that
came
against
him
and
his
Master
.
And
when
the
Servants
of
the
man
of
God
was
risen
early
and
gone
forth
,
behold
,
an
Host
compassed
the
City
both
with
Horses
and
Chariots
.
And
his
Servants
said
unto
him
,
alas
my
Master
,
how
shall
we
do
?
And
he
answered
fear
not
:
for
they
that
be
with
us
,
are
more
then
they
that
be
with
them
.
And
Elisha
prayed
and
said
Lord
I
pray
thee
open
his
Eyes
,
that
he
may
see
.
And
the
Lord
opened
the
Eyes
of
the
young
man
,
and
he
saw
and
behold
the
Mountain
was
full
of
Horses
and
Chariots
round
about
Elisha
.
This
Eye
is
the
Eye
of
Faith
;
now
when
this
Eye
of
Faith
is
dim
.
objections
are
raised
;
but
when
God
opens
this
Eye
,
this
dispels
all
these
Objections
.
How
ever
the
love
of
God
is
constant
,
though
to
our
sense
and
apprehension
,
it
may
many
times
be
over
clouded
and
dark
,
in
Isa.
50.10
.
you
read
of
Children
of
light
walking
in
the
darkness
,
those
to
whom
comfort
was
their
right
and
priviledge
;
they
who
had
a
real
Title
to
it
,
yet
those
Children
of
light
sate
in
darkness
.
This
is
the
Case
of
many
gracious
Souls
.
I
add
this
to
the
former
as
it
is
the
distinguishing
love
of
God
,
the
Apostle
speaks
of
in
the
Text
,
so
it
is
the
distinguisthing
love
of
God
,
as
to
its
reallity
,
not
to
its
visibility
.
3.
We
must
distinguish
between
the
love
of
God
in
its
self
,
and
various
degrees
of
this
love
.
I
grant
not
only
in
appearance
but
in
reallity
,
God
may
withdraw
his
love
many
degrees
(
understand
it
of
the
effects
of
this
love
,
for
the
afflictions
admits
not
of
more
or
less
)
we
may
be
separated
from
this
love
of
God
some
degrees
,
but
we
are
never
separated
from
it
totally
,
or
all
together
.
God
may
less
love
us
(
in
the
sence
above
noted
)
but
not
cease
to
love
us
:
there
may
be
some
little
intermission
,
though
there
is
no
total
cessation
;
that
canot
be
:
God
hath
promised
,
Heb.
13.5
.
I
will
never
leave
thee
,
nor
forsake
thee
.
There
is
a
great
many
Negations
in
the
original
;
no
less
then
five
,
in
that
one
place
,
I
will
not
,
I
will
not
,
I
will
not
,
I
will
not
,
I
will
not
.
Now
for
the
clearing
of
this
,
let
me
speak
to
some
particulars
,
because
all
depends
upon
this
,
this
is
the
main
thing
in
this
point
.
1.
God
may
withdraw
the
manifestation
of
his
love
in
Temporal
blessings
,
when
he
doth
not
in
Spiritual
.
We
are
apt
to
judge
of
Gods
love
to
us
by
these
outward
comforts
,
and
when
these
are
removed
,
we
are
then
apt
to
think
that
Gods
love
is
restrained
,
as
Gideon
argues
in
Judges
6.10.13
.
when
they
were
oppressed
so
much
for
the
Midianites
.
And
the
Angel
of
the
Lord
appeared
unto
him
,
and
said
unto
him
,
the
Lord
is
with
thee
,
the
Lord
be
with
us
,
why
then
is
all
this
befallen
us
?
and
where
are
all
his
Miracles
that
our
Fathers
told
us
of
;
saying
,
did
not
the
Lord
bring
us
up
from
Egypt
?
but
now
the
Lord
hath
forsaken
us
,
and
delivered
us
into
the
hands
of
the
Midianites
.
This
was
by
reason
of
their
oppression
and
outward
troubles
.
God
may
withdraw
the
manifestation
of
his
love
as
to
Temporals
:
But
as
God
may
bestow
temporal
mercies
in
anger
,
so
he
may
remove
these
favours
.
For
example
:
when
the
People
of
Israel
were
so
nice
and
dainty
,
that
they
must
be
fed
with
Curiosities
,
God
answered
their
desires
,
Psal.
106.15
.
but
with
all
he
sent
leaness
into
their
Souls
.
They
had
better
have
been
without
these
comforts
,
then
to
have
had
them
on
these
Terms
.
So
God
may
love
,
and
doth
love
,
his
People
,
when
he
doth
not
mainfest
his
love
in
temporal
blessings
.
2.
God
may
suspend
the
manifestation
of
his
love
in
spiritual
Comforts
,
when
he
doth
not
suspend
his
love
in
spiritual
Graces
.
This
is
a
higher
degree
.
For
Example
:
when
God
sends
his
Spirit
to
Convince
a
poor
Sous
,
to
humble
it
,
to
wound
it
,
thereby
to
prepare
it
for
mercy
;
there
is
little
of
comfort
visible
now
in
this
,
John
.
16.8
.
this
is
the
Method
,
wherein
God
promiseth
his
spirit
to
be
a
Comforter
;
first
to
convince
of
sin
,
then
to
comfort
.
First
to
humble
,
and
then
to
exalt
.
After
these
wounds
,
and
bruises
,
and
castings
down
,
these
distresses
of
Spirit
into
which
the
Soul
is
brought
;
then
to
bind
up
,
and
comfort
:
There
is
at
present
seen
little
of
love
all
this
while
;
and
yet
there
is
a
great
deal
of
this
reallove
;
because
all
this
while
God
is
preparing
the
Soul
for
mercy
,
and
that
comfort
that
at
present
it
feels
the
want
of
.
You
know
in
the
exercise
of
Repentance
,
and
humility
,
and
a
contrite
and
a
broken
Spirit
,
the
Soul
is
not
so
sensible
of
the
love
of
God
;
but
the
love
of
God
then
appears
,
though
not
in
Spiritual
comforts
,
yet
in
Spiritual
graces
;
and
after
in
reviving
and
quickening
them
.
3.
God
sometimes
suspends
the
manifestations
of
his
love
in
the
very
graces
of
his
People
;
but
then
it
is
not
in
these
Graces
that
concern
the
safe
being
of
his
People
;
but
in
these
graces
that
concern
their
well
being
.
Gods
People
may
be
safe
when
they
are
not
in
such
a
chearful
and
flourishing
condition
.
For
example
:
God
may
leave
his
People
so
far
,
as
thattheir
Faith
(
to
wit
of
evidence
)
may
be
in
the
dark
,
their
hope
may
be
over-clonded
,
their
joy
may
be
eclipsed
;
it
may
be
sad
with
them
,
in
respect
of
these
kinds
of
graces
at
present
.
But
as
to
their
other
graces
that
concern
their
safety
,
as
humility
,
and
dependance
on
God
and
some
actings
of
Faith
,
these
God
keeps
alive
all
this
while
.
Again
,
all
the
withdrawings
of
Gods
love
from
his
People
,
the
gradual
withdrawings
,
as
they
are
but
gradual
and
partial
,
so
they
are
but
temporary
and
for
a
little
time
,
Isa.
54.7.8
.
For
a
small
moment
have
I
forsaken
thee
,
but
with
great
mercies
will
I
gather
thee
.
In
a
little
wrath
I
hid
my
Face
from
thee
,
for
a
moment
;
but
with
everlasting
kindness
will
I
have
mercy
on
thee
,
saith
the
Lord
thy
Redeemer
.
It
was
not
total
,
it
was
but
for
a
moment
;
it
was
not
final
,
but
with
.
everlasting
kindness
will
I
have
mercy
on
thee
The
darkest
night
with
the
People
of
God
,
shall
have
a
bright
morning
.
Light
is
sown
for
the
Righteous
,
and
Joy
for
the
upright
in
heart
.
Though
it
be
as
seed
that
is
cast
into
the
ground
:
all
the
comforts
of
Gods
People
may
seem
to
be
as
Seed
cast
into
the
ground
,
which
first
dies
before
it
lives
;
yet
there
will
be
a
Resurrection
;
it
is
but
for
a
little
time
,
that
God
deals
so
,
that
God
withdraws
thus
gradually
from
his
People
,
and
that
in
these
two
respects
.
1.
In
respect
of
Gods
withdrawing
from
others
,
he
withdraws
from
them
so
as
never
to
return
.
I
mean
those
that
are
not
his
People
,
the
wicked
.
Depart
from
me
,
and
so
depart
from
me
,
as
everlastingly
to
depart
from
me
.
Depart
from
me
into
everlasting
burnings
;
this
is
a
departing
without
returning
.
2.
It
is
but
for
a
little
time
in
respect
of
what
the
People
of
God
themselves
deserve
.
For
there
is
not
the
least
departure
of
ours
from
God
,
but
it
deserves
an
everlasting
departure
on
Gods
side
from
us
.
For
us
to
leave
him
,
to
cast
off
his
yoke
,
to
own
any
other
Master
,
but
him
,
deserves
that
he
should
utterly
leave
us
.
Lastly
,
all
these
withdrawings
and
darknings
,
these
gradual
withdrawings
of
Gods
love
tends
very
much
to
the
advantage
of
his
People
.
If
God
withdraw
his
love
in
temporal
blessings
,
it
is
that
he
may
manifest
more
of
his
love
in
Spiritual
Mercies
.
If
God
take
away
from
us
a
Creature
comfort
,
he
by
this
kind
of
Rod
,
shews
us
the
necessity
of
living
above
our
comforts
,
and
of
living
only
upon
himself
.
They
are
admirable
designs
,
that
God
hath
in
these
kind
of
seeming
expressions
of
his
displeasure
against
us
.
He
therein
expresseth
very
much
of
love
to
us
;
his
designs
are
gratious
,
partly
to
wean
us
from
this
world
,
by
shewing
us
the
vanity
of
it
,
and
partly
in
giving
us
more
of
himself
,
and
to
let
us
see
the
need
we
stand
in
of
him
;
and
partly
that
we
may
have
greater
experience
of
his
goodness
,
in
his
comforting
supports
under
the
greatest
burdens
,
that
can
befal
us
.
Had
not
the
People
of
God
such
losses
and
crosses
and
tryals
in
Creature
comforts
,
they
could
never
have
tasted
so
much
sweetness
in
the
promises
,
nor
in
the
supports
of
the
spirit
,
nor
in
the
comforts
of
Gods
presence
.
but
by
Gods
withdrawing
,
the
gradual
withdrawings
of
God
as
to
his
manifestations
of
his
love
in
Spiritual
blessings
,
God
many
times
,
does
it
,
that
they
may
not
withdraw
from
him
:
He
therefore
hides
away
his
Face
,
thereby
to
put
them
upon
seeking
after
him
.
We
are
apt
to
be
very
cold
,
and
slight
,
and
remiss
in
the
things
of
God
,
&
he
to
awaken
us
many
times
takes
this
course
.
Again
,
God
sometimes
forsakes
us
in
spiritual
comforts
,
that
he
may
not
forsake
us
in
great
,
er
blessiongs
.
Comfort
is
not
at
present
,
so
necessary
as
other
blessings
are
.
Mang
may
go
mourning
all
the
days
of
their
lives
,
but
if
they
go
on
in
the
way
to
Heaven
,
though
they
go
mourning
thither
,
one
Minutes
enjoyment
of
the
glory
of
Heaven
,
will
recompence
for
all
.
God
doth
it
to
enlarge
their
graces
,
and
to
fit
them
for
greater
comforts
afterwards
.
The
sum
of
all
under
this
head
.
as
to
the
distinguishing
love
of
God
here
spoken
of
,
and
the
reallity
of
this
love
is
,
that
though
God
doth
not
in
the
same
height
and
degree
manifest
himself
in
his
love
to
his
People
;
yet
nothing
can
separate
from
the
love
of
God
.
God
may
not
manifest
his
love
in
that
eminency
,
(
as
you
have
heard
)
yet
there
is
nothing
that
can
make
a
total
,
or
final
Separation
from
the
love
of
God
.
Now
for
the
Confirmation
of
this
truth
I
shall
give
you
some
Arguments
.
1.
Arg.
First
from
the
freeness
of
Gods
love
free
grace
is
the
only
Spring
and
Fountain
,
of
all
Gods
love
to
his
poor
Creatures
.
If
there
be
any
thing
of
love
in
us
to
God
,
this
cannot
be
the
Cause
,
or
Motive
,
of
Gods
love
;
in
regard
it
is
the
effect
,
and
fruit
of
antecedent
love
.
This
is
clear
;
if
there
be
any
thing
better
in
us
then
in
others
,
it
is
because
God
hath
been
better
to
us
,
then
he
hath
been
to
others
,
and
therefore
the
Apostle
thus
expostulates
,
1
Cor.
4.7
.
Who
maketh
thee
to
differ
,
&c.
What
hast
thou
that
thou
didst
not
receive
?
Now
because
there
is
nothing
of
loveliness
in
us
,
but
it
is
purely
the
freeness
of
Gods
grace
,
that
is
the
Motive
of
his
love
to
us
;
this
speaks
it
an
everlasting
love
:
and
the
force
of
the
reason
lies
in
this
,
because
if
the
Foundation
or
Motive
of
Gods
love
to
us
,
had
been
any
thing
that
he
had
discerned
in
us
;
then
,
as
it
was
something
,
that
was
pleasing
in
us
,
that
was
the
Motive
of
his
love
to
us
,
so
that
which
is
displeasing
in
us
would
put
an
end
to
his
love
.
If
our
merit
did
procure
it
,
then
our
demerit
would
have
forfeited
it
;
and
this
alas
we
do
every
moment
.
But
you
find
all
along
in
Scripture
,
that
it
is
the
good
will
and
pleasure
of
God
,
to
which
all
his
love
to
us
is
ascribed
,
Luke
12.32
.
Fear
not
little
Flok
,
for
it
is
your
Fathers
good
pleasure
to
you
give
the
Kingdom
.
It
is
Gods
good
pleasure
,
it
s
not
you
have
deserv'd
it
,
but
he
hath
shewn
you
his
goodness
in
being
thus
bountiful
unto
you
,
in
bestowing
it
upon
you
.
So
you
have
it
very
frequently
repeated
Eph.
1.7
.
In
whom
we
have
Redemption
through
his
blood
,
the
forgiveness
of
sins
,
according
to
the
riches
of
his
grace
.
It
is
grace
,
and
riches
of
grace
,
that
God
shews
any
thing
of
love
to
us
.
So
you
have
it
several
times
mentioned
in
that
Chapter
.
This
is
one
Argument
to
prove
the
love
of
God
to
his
People
to
be
everlasting
,
because
it
hath
no
other
Foundation
,
nor
Fountain
,
but
his
own
goodness
;
his
goodness
is
an
everlasting
goodness
,
and
therefore
his
love
must
be
an
everlasting
love
.
Was
the
Foundation
of
Gods
love
any
thing
in
us
,
alas
we
are
mutable
Creatures
.
You
know
in
our
Primitlve
estate
we
lost
all
;
yea
where
we
were
in
an
estate
of
greater
advantage
,
then
we
can
ever
arrive
to
here
on
earth
;
when
we
had
nothing
of
weakness
,
or
ignorance
,
or
corruption
,
but
were
fully
furnished
against
all
kind
of
assaults
;
yet
then
barely
the
mutability
of
our
will
lost
all
;
but
now
the
love
of
God
doth
not
depend
on
the
will
of
man
,
but
the
free
grace
and
goodness
of
God
himself
.
2.
Arg.
The
Faithfulness
of
Gods
promises
.
God
hath
promised
this
,
mark
this
is
the
sum
of
all
Gods
promises
,
herein
consists
the
excellency
of
the
Covenant
of
grace
;
it
carries
everlastingness
and
in
disoluableness
in
it
.
I
will
turn
you
to
one
or
two
places
,
Jer.
13.3
.
The
Lord
hath
appeared
to
me
of
old
,
saying
,
I
have
loved
thee
with
everlafling
love
:
Therefore
with
loving
kindness
have
I
drawn
thee
.
It
s
called
there
an
everlasting
love
,
and
you
find
it
promised
likewise
Jer.
32.38
.
And
they
shall
be
my
People
and
I
will
be
their
God
,
ver.
40.
And
I
will
make
an
everlasting
Covenant
with
them
,
that
I
will
not
turn
away
from
them
to
dothem
good
.
Do
but
observe
,
it
is
an
everlasting
Covenant
,
and
the
promise
of
of
this
Covenant
is
this
,
I
will
not
turn
away
from
them
,
to
do
them
good
,
but
I
will
put
my
fear
in
their
hearts
,
that
they
shall
not
depart
from
me
.
I
will
neither
cease
to
love
them
,
nor
shall
they
cease
to
love
me
:
God
takes
care
of
both
parts
.
He
hath
promised
for
himself
,
that
he
will
not
,
and
he
will
so
take
care
of
them
,
that
they
shall
not
,
cease
to
love
.
3.
Arg.
The
immutability
of
Gods
decrees
.
This
shews
the
love
of
God
to
be
so
fixt
,
so
everlasting
,
that
nothing
can
separate
from
it
,
or
dissolve
.
That
God
is
the
great
Governour
of
all
the
world
,
and
that
all
things
are
managed
by
his
infinite
Wisdom
,
is
acknowledged
by
all
;
and
that
he
governs
all
things
according
to
his
decrees
.
This
is
the
ldea
,
or
Copy
,
of
all
that
comes
to
pass
;
this
appears
from
the
Eternity
of
God
.
God
doth
nothing
now
,
but
what
he
decreed
in
Eternity
.
Eternity
is
one
point
with
God
;
there
is
no
first
,
nor
second
,
nor
last
things
with
God
.
That
these
decrees
with
God
are
immutable
,
appears
from
the
perfection
of
God
:
To
take
up
new
Councils
argues
imperfection
.
God
loves
none
but
those
whom
he
elected
;
and
elected
none
,
but
those
whom
he
decreed
to
love
.
Now
this
Election
is
an
intention
in
God
,
for
the
glorifying
the
riches
of
his
grace
in
some
persons
,
Eph.
1.5
,
6
,
7.
the
Apostle
speaks
with
that
limitation
:
Having
predestinated
us
unto
the
adoption
of
Children
,
according
to
the
good
pleasure
of
his
Will
:
To
the
praise
of
the
glory
of
his
grace
,
wherein
he
hath
made
us
accepted
in
the
Beloved
:
In
whom
we
have
Redemption
.
So
that
there
is
a
particular
defignation
of
these
persons
to
partake
of
this
salvation
,
2
Tim.
2.19
.
Nevertheless
the
foundation
of
God
standeth
sure
,
having
this
Seal
,
the
Lord
knoweth
those
that
are
his
.
Again
Election
includes
in
it
thus
much
;
a
preparation
,
and
sanctification
,
of
all
means
whereby
those
persons
,
that
are
designed
to
salvation
,
shall
infallibly
be
brought
to
it
.
God
doth
not
only
design
●to
glory
,
as
the
end
;
but
also
to
grace
,
as
the
means
.
And
for
the
working
of
grace
in
them
,
and
for
the
preserving
of
his
People
in
a
State
of
grace
:
God
undertakes
for
both
.
Now
the
fulness
,
and
unchangableness
of
these
decrees
,
argue
the
love
of
God
to
be
unchangeable
.
As
God
hath
intended
some
to
glory
as
the
end
;
he
intended
by
grace
as
the
means
to
bring
them
to
that
end
,
2
Thes.
2.13.14
.
But
we
are
bound
to
give
thanks
always
to
God
for
you
,
Brethren
,
Beloved
of
the
Lord
,
because
God
hath
from
the
beginning
chosen
you
to
salvation
;
through
sanctification
of
the
Spirit
&
belief
of
the
Truth
:
whereunto
he
called
you
by
our
Gospel
,
to
the
obtaining
of
the
glory
of
our
Lord
Jesus
Christ
:
That
is
the
glory
purchased
by
our
Lord
Jesus
Christ
.
And
if
this
love
of
God
flows
from
his
electing
decree
,
it
must
needs
be
everlasting
;
because
God
cannot
be
frustrated
in
his
decre
.
4.
Arg.
The
fulness
of
that
care
that
God
takes
of
his
People
,
though
they
may
be
tempted
,
and
assaulted
,
and
mee●
with
sore
buffettings
;
yet
he
will
not
let
them
be
tempted
above
what
they
are
able
.
1
Cor.
1.13
.
and
when
they
are
the
forest
beset
with
difficulties
,
and
under
the
greatest
fears
,
and
sad
thoughts
;
yet
even
then
God
hath
the
same
care
of
them
,
that
he
had
of
St.
Paul
,
2
Cor.
12.9
.
my
grace
is
sufficient
for
thee
.
That
one
expression
that
we
have
,
1
Pet.
1.5
.
is
enongh
to
clear
this
truth
:
Who
are
kept
by
the
power
of
God
through
Faith
unto
Salvation
.
you
read
in
the
verse
before
,
of
Gods
reserving
of
Heaven
for
them
,
and
in
this
verse
of
God's
preserving
of
them
for
it
,
Though
they
may
meet
with
many
Rubs
,
and
Interruptions
in
the
way
to
Heaven
,
yet
they
are
kept
by
the
power
of
God
through
Faith
unto
Salvation
;
they
shall
not
fall
short
of
glory
;
God
doth
still
love
them
,
and
they
shall
find
the
Fruit
of
this
love
to
be
everlasting
happiness
.
His
grace
is
omnipotent
grace
,
and
therefore
it
is
that
our
Saviour
comforts
his
Disciples
.
with
this
consideration
.
Joh.
10.29
.
My
Father
is
greater
then
all
,
and
none
can
pluck
you
out
of
his
hands
.
Now
if
God
takes
such
care
of
his
People
to
preserve
them
,
then
there
is
no
fear
of
their
falling
short
of
his
glory
.
5.
Arg.
Lastly
,
The
many
assurances
that
God
hath
given
his
People
of
his
everlasting
love
to
them
.
He
hath
given
them
his
word
;
he
tells
them
whom
he
loves
he
loves
to
the
end
,
Joh.
13.1
:
he
hath
told
them
,
I
well
never
leave
you
nor
forsake
you
,
Heb.
13.5
.
Nay
he
hath
given
them
not
only
his
word
but
his
promise
,
which
is
more
than
a
solemn
word
,
Jer
32.40
.
And
I
will
make
an
everlasting
Covenant
with
them
,
that
I
will
not
turn
away
from
then
to
do
them
good
.
Nay
he
hath
not
only
given
them
his
promise
but
his
promise
confirmed
with
an
Oath
.
Heb.
6.17.18
.
Wherein
God
willing
more
abundantly
to
shew
unto
the
Heirs
of
promise
,
the
immutability
of
his
Counsel
,
and
confirmed
it
by
an
Oath
:
That
by
two
immutable
things
,
in
which
it
was
impossible
for
God
to
lie
,
we
might
have
a
strong
Consolation
,
&c.
Nay
he
hath
confirmed
his
Oath
with
a
Seal
,
he
hath
given
us
his
hand
and
Seal
;
and
he
hath
given
his
People
the
first
Fruits
of
the
Spirit
whereby
they
are
Sealed
up
to
the
day
of
Redemption
.
So
that
you
see
the
love
of
God
hath
this
transcendent
excellency
in
it
.
that
it
is
everlasting
.
There
is
nothing
,
that
enemies
can
do
,
to
put
a
period
to
it
;
and
there
are
all
things
in
God
,
that
might
give
us
an
assurance
of
theeverlastingness
thereof
.
Vse
,
Now
to
make
some
Application
of
this
point
in
a
few
words
.
First
,
This
may
inform
us
of
the
folly
of
them
who
fix
upon
any
thing
on
this
side
God
.
There
is
no
everlastingness
,
no
fixation
,
no
stability
,
in
any
thing
,
but
in
God
only
.
I
have
seen
an
end
of
all
perfection
,
but
thy
Commandments
are
exceeding
broad
.
Alas
all
other
things
are
but
as
Clouds
that
are
passing
away
;
they
are
not
:
why
should
we
set
our
hearts
upon
things
that
are
not
?
they
are
not
because
they
continue
not
.
In
fixing
our
hearts
,
and
hopes
,
and
in
building
our
expectations
,
on
any
thing
befides
God
,
and
placing
our
comforts
on
any
thing
besides
the
love
of
God
,
as
we
highly
dishonour
God
,
so
we
highly
wrong
our
own
Souls
.
Hereby
we
highly
dishonour
God
,
because
we
prefer
the
Cistern
before
the
Fountain
;
yea
we
rather
chuse
to
build
on
the
Sand
,
then
upon
the
Rock
of
Ages
;
we
think
our selves
better
in
the
hands
of
Creatures
;
then
in
the
hands
of
the
Almighty
,
and
infinitely
gracious
God
.
And
we
wrong
our selves
because
we
bring
our selves
under
an
absolute
necessity
of
being
frustrated
and
disappointed
,
though
we
may
be
as
industrious
as
the
laborious
Bee
,
to
wander
from
this
to
the
other
part
of
the
world
,
to
go
to
this
,
and
that
Flower
;
yet
we
are
sure
to
meet
with
nothing
,
but
disappointment
,
but
God
is
a
sure
refuge
,
his
love
is
stable
and
secure
to
our
Souls
.
Nay
we
do
whtat
we
can
to
put
God
far
from
us
,
when
we
fly
from
him
,
and
make
the
world
our
comfort
.
We
bid
as
it
were
God
to
depart
from
us
:
We
tell
him
we
can
do
well
enough
without
him
;
we
can
do
well
enough
with
other
things
besides
him
;
we
say
as
they
did
,
depart
from
us
,
for
we
desire
not
the
knowledge
of
thy
love
,
Job
21.14
.
2.
It
may
inform
us
how
such
Discourses
as
this
is
,
may
cause
our
hearts
to
burn
within
us
;
as
it
is
said
of
his
Disciples
,
who
were
going
to
Emaus
Christ
appeared
to
them
,
and
they
knew
him
not
,
but
afterwards
when
he
had
left
them
,
then
they
recollected
their
thoughts
,
and
said
How
did
our
hearts
burn
within
us
whilst
he
spake
unto
us
?
that
God
should
love
such
as
we
are
?
and
that
with
an
everlasting
love
?
and
so
as
that
nothing
should
be
able
to
take
off
his
love
from
us
?
not
our
sins
,
not
our
provocations
?
this
is
a
wonder
.
Though
these
may
be
as
so
many
Clouds
to
darken
his
love
yet
this
is
a
priviledge
peculiar
to
all
true
and
sincere
Believers
.
Now
since
God
doth
love
us
so
wonderfully
,
how
should
this
cause
our
hearts
to
burn
within
us
?
To
burn
with
the
Fire
of
Repentance
to
purge
away
the
dross
of
our
sins
,
that
ever
we
should
be
so
foolish
,
unwise
,
and
disingenious
,
to
requite
so
good
a
God
who
hath
so
loved
us
.
And
with
the
Fire
of
love
;
to
love
God
,
and
to
do
what
we
can
in
acknowledging
such
love
in
him
to
us
.
And
with
the
Fire
of
Zeal
for
him
,
that
hath
shewed
so
much
of
kindness
to
,
and
care
of
and
over
us
.
2.
Vse
.
The
next
use
is
by
way
of
Exhortation
,
and
in
that
I
shall
speak
to
two
sorts
of
persons
.
First
,
To
them
who
find
themselves
as
yet
Strangers
to
this
love
of
God
:
Let
me
speak
to
them
.
Oh
do
but
think
how
sad
a
condition
you
are
at
present
!
labour
to
affect
throughly
your
hearts
with
the
sadness
of
this
condition
;
though
you
may
have
never
so
much
of
other
Mercies
,
yet
if
you
have
not
this
Mercy
;
the
single
want
of
this
,
is
enough
to
imbitter
the
largest
confluence
of
all
your
Creature
enjoyments
.
It
is
this
alone
that
can
bear
up
our
Spirits
while
we
live
;
and
comfort
our
hearts
when
we
dye
,
and
it
will
go
with
us
after
death
,
and
beyond
the
Grave
.
To
want
this
,
is
to
want
that
,
which
no
orher
enjoyent
can
make
up
;
indeed
,
if
we
have
the
love
of
God
,
there
is
egough
of
the
enjoyment
of
that
,
to
comensate
the
want
of
all
things
else
!
Oh
therefore
labour
first
to
be
sensible
of
your
condition
,
and
to
get
your
hearts
affected
with
it
,
and
then
stand
no
longer
capitulating
with
God
,
but
accept
of
Mercy
,
and
that
thankfully
,
upon
,
the
terms
that
God
offers
Mercy
.
Is
God
willing
to
bestow
his
love
upon
you
?
and
is
it
such
a
love
that
nothing
can
deprive
you
of
it
,
when
you
once
have
it
?
and
is
it
a
mercy
that
may
be
purchased
on
such
easie
terms
;
And
are
you
unwilling
to
accept
it
?
Oh!
It
is
a
faithful
saying
and
worthy
of
all
acceptation
.
Do
not
stand
off
longer
;
make
no
terms
;
raise
no
objections
;
but
come
up
to
the
terms
which
God
requires
.
If
it
be
to
the
cutting
off
a
right
hand
,
or
plucking
out
a
right
Eye
:
And
bless
God
that
yo
may
be
accepted
on
such
an
account
.
Go
to
God
and
plead
his
Sons
blood
;
and
plead
his
Mercy
;
and
though
there
is
nothing
in
you
to
procure
his
love
,
yet
make
use
of
these
things
that
may
help
you
.
Do
not
give
over
the
use
of
means
,
but
wait
upon
God
in
his
Ordinances
,
that
they
may
bring
you
over
to
partake
of
this
love
of
God
.
2.
Exhor.
To
them
whom
God
hath
blessed
with
this
love
:
I
shall
speak
one
word
to
them
.
If
God
hath
bestowed
on
you
this
great
favour
,
to
own
you
,
to
love
you
,
(
to
love
you
in
and
through
Jesus
Christ
)
you
have
cause
to
be
thankful
.
For
God
to
love
you
,
Truly
it
is
a
distinguishing
mercy
;
such
a
mercy
as
God
doth
not
vouchfafe
to
all
.
It
is
a
free
mercy
;
a
mercy
that
God
never
bestows
upon
any
account
,
but
only
upon
the
account
of
his
free
grace
.
Now
be
thankful
therefore
,
if
you
partake
of
the
love
of
God
,
it
is
a
mercy
that
but
few
fo
his
Creatures
do
partake
of
;
and
it
is
a
mercy
that
any
do
partake
of
it
.
That
God
should
set
his
love
upon
fallen
man
,
and
pass
by
fallen
Angels
:
That
God
should
set
his
love
upon
Creatures
,
it
is
much
;
but
that
he
he
should
set
his
love
upon
apostate
Cratures
;
upon
Creatures
that
are
so
much
below
him
,
and
upon
sinful
Creatures
,
that
so
much
provokt
him
,
what
cause
of
thankfulness
have
we
,
that
do
partake
of
this
love
?
but
be
careful
,
that
you
are
upon
a
sure
Foundation
.
As
to
this
,
examine
what
is
your
love
to
God
,
his
truth
,
his
ways
,
and
ordinances
.
Again
this
mercy
,
is
the
sum
of
all
mercies
:
If
God
loves
us
(
as
one
speaks
)
then
himself
is
our
God
;
then
all
in
God
is
ours
;
that
is
for
our
support
,
and
comfort
,
and
refreshment
.
In
the
next
place
be
careful
to
preserve
this
love
;
be
careful
of
doing
any
thing
,
that
may
cause
God
to
withdraw
any
measure
of
his
love
from
you
,
and
make
use
of
all
kinds
of
means
and
helps
,
whereby
you
may
have
this
love
cleared
,
excited
,
and
quickened
;
and
upon
every
withdrawing
of
the
love
of
God
,
be
careful
to
recover
it
.
Resolve
as
David
did
,
Psal.
132.3
,
4
,
5.
Surely
I
will
not
come
into
the
Tabernacle
of
my
house
,
nor
go
up
into
my
Bed
,
I
will
not
give
sleep
to
my
Eyes
,
nor
slumber
to
my
Eye
lids
,
until
I
find
out
a
place
for
the
Lord
,
a
habitation
for
the
Mighty
God
of
Jacob.
Here
was
a
great
deal
of
earnestness
.
So
do
you
resolve
never
to
be
at
rest
nor
quiet
,
until
you
have
recovered
what
yo
have
lost
.
We
find
that
God
does
upon
several
accounts
withdraw
the
manifestation
of
his
love
from
his
People
:
Sometimes
to
chastise
them
for
their
sins
;
this
was
Davids
Case
;
and
if
this
be
yours
,
then
make
Davids
practice
your
patern
:
Be
humble
for
your
sins
;
return
to
God
,
beg
his
Spirit
to
secure
you
against
future
Relapses
.
Sometimes
God
doth
it
to
try
them
:
As
this
was
the
Case
of
job
,
and
if
this
be
your
Case
,
Do
as
Job
did
when
God
seems
to
cast
you
off
follow
God
,
and
do
not
you
cast
off
him
.
God
.
(
it
may
be
)
is
trying
your
desires
to
see
whether
you
are
willing
to
part
with
him
or
no
:
when
he
seems
most
in
your
apprehensions
to
be
neglectful
of
you
,
do
you
then
labour
to
stir
up
Strongest
after
desires
him
.
Somtimes
he
withddraws
his
love
when
his
people
do
not
value
it
.
As
it
was
with
the
Spouse
:
Christ
withdrew
,
when
the
Spouse
was
in
Bed
,
and
he
knockt
,
and
she
was
willing
to
arise
.
If
this
be
your
Case
,
do
you
as
the
Spouse
did
,
be
willing
to
rise
and
seek
him
,
till
you
find
him
.
Lastly
,
Be
careful
to
improve
this
love
of
God
,
but
how
shall
we
do
that
?
If
you
are
sure
this
priviledge
belongs
to
you
,
then
live
up
to
this
priviledge
,
live
in
contempt
of
things
of
this
world
:
And
make
use
of
all
those
things
,
that
may
quicken
you
in
ways
of
obedience
.
God
would
not
only
have
his
People
to
serve
him
,
but
to
serve
him
with
chearfulness
;
and
because
his
People
of
Israel
would
not
serve
him
with
chearfulness
in
the
enjoyment
of
all
things
,
therefore
he
gave
them
up
to
serve
their
Enemies
in
nakedness
,
and
hunger
,
and
in
the
want
of
all
things
.
Therefore
be
careful
to
make
thankful
returns
of
obedience
to
God
,
through
the
whole
course
of
you
Lives
;
and
labour
to
bring
others
to
partake
of
those
dainties
,
and
refreshments
,
that
you
have
experienced
,
the
sweetness
.
But
let
me
leave
this
with
you
.
Beware
you
be
not
over
hasty
in
thinking
you
are
intituled
to
this
priviledge
,
when
indeed
you
are
not
;
this
is
a
great
delusion
among
Professors
there
are
many
Professors
are
yet
rotten
at
the
bottom
;
therefore
look
to
your
hearts
:
And
if
you
have
found
upon
examination
that
you
have
good
grounds
to
hope
,
that
you
belong
to
God
,
and
have
an
interest
in
his
love
,
then
live
up
to
this
Mercy
.
SERMON
XIII
.
Rom.
8.
ult
.
Doct.
4.
The
principal
Groun
,
and
assurance
which
we
have
of
the
stabiltiy
,
and
certainty
of
the
love
of
God
,
to
his
People
,
is
because
it
is
in
and
through
Christ
.
THe
love
of
God
therefore
most
evividently
appears
to
be
sure
,
and
everlasting
,
because
it
is
built
on
so
sure
,
and
everlasting
Foundation
.
This
Doctrine
consists
of
two
Parts
.
1.
What
ever
God
hath
of
love
to
any
of
his
People
,
it
is
only
upon
the
account
of
Christ
.
2.
That
this
love
of
God
,
through
Christ
to
his
People
doth
therefore
appear
to
be
certain
,
and
unchangeable
,
permanent
,
and
lasting
,
because
it
is
in
and
through
Christ
.
What
ever
God
hath
of
love
to
any
of
his
People
,
it
is
only
upon
the
account
of
Christ
.
Look
upon
common
Mercies
,
that
God
preserves
you
,
that
God
supplies
you
,
and
provides
for
you
;
do
you
think
there
is
any
thing
of
worth
,
or
desert
in
you
,
that
you
enjoy
so
much
of
health
,
and
so
many
outward
comforts
?
it
is
not
upon
your
own
account
,
that
God
is
thus
bountiful
;
and
yet
we
find
,
it
was
so
much
the
folly
of
the
People
of
Israel
,
that
they
were
ready
to
attribute
all
the
Kindness
of
God
,
to
something
or
other
in
themslves
,
and
tehrefore
it
is
that
God
himself
is
so
often
their
Remembrancer
,
and
Monitour
,
to
put
them
in
mind
,
and
to
correct
those
mistakes
,
about
his
choosing
them
to
be
his
peculiar
People
,
whom
he
owned
above
all
the
People
in
the
World
:
Besides
,
they
were
apt
to
think
,
that
there
was
something
in
them
that
might
incline
God
to
this
kindness
,
no
says
God
in
Deut.
7,7
,
8.
The
Lord
did
not
set
his
love
upon
you
,
nor
chuse
you
,
because
ye
were
more
in
number
then
any
People
,
but
because
the
Lord
loved
you
,
&c.
You
may
delude
your selves
with
these
fancies
,
but
because
the
Lord
loved
you
,
he
chose
you
,
and
he
loved
you
because
he
loved
you
:
His
love
had
no
motive
but
what
was
from
himself
,
no
motive
but
only
his
own
loving
kindness
,
and
goodness
,
Ezek
36.22.23
.
Thereofe
say
unto
the
House
of
Israel
,
thus
saith
the
Lord
God
,
when
he
promised
great
Mercies
to
them
,
I
do
not
this
for
your
sakes
,
oh
House
of
Israel
,
but
for
my
Holy
Names
sake
,
&c.
The
kindnessess
that
God
speaks
of
there
,
are
highly
great
,
and
yet
not
any
of
them
were
upon
the
account
of
any
thing
in
them
.
And
this
it
is
really
with
us
now
,
as
in
some
few
instances
.
1.
Gods
electing
love
,
which
is
the
first
born
of
all
Mercies
,
and
the
first
link
of
that
golden
Chain
,
which
you
have
in
this
very
Chapt.
28.29
.
whom
he
did
foreknow
he
also
did
p●edestinat
,
&c.
This
electing
love
,
it
hath
its
first
rise
from
the
absolute
will
of
God
,
This
is
not
the
absolute
purchase
of
Christs
merits
,
&
yet
this
is
through
Christ
,
in
some
sense
,
Eph.
1.4
.
According
as
he
hath
chosen
us
in
him
,
that
is
in
Christ
;
as
in
the
verse
before
,
we
are
chosen
in
him
;
it
is
not
said
for
him
,
so
that
all
the
kindness
that
God
hath
for
us
,
even
this
,
which
seems
to
be
an
Act
of
the
highest
Freedom
,
and
the
most
eminent
expression
of
Gods
rich
grace
;
That
he
should
chuse
,
and
and
pick
out
some
,
and
select
them
from
the
common
multitude
of
mankind
,
and
to
set
them
apart
as
special
objects
of
his
favour
,
(
though
this
was
from
the
absolute
will
of
God
,
)
was
in
,
and
through
Christ
;
if
you
ask
how
,
I
answer
,
we
are
chosen
in
him
,
not
as
the
Foundation
of
our
election
,
but
because
we
are
chosen
in
him
for
his
Members
,
as
He
is
our
head
;
That
this
first
love
of
God
had
some
reference
to
Christ
,
though
not
as
the
onely
procuring
Cause
,
yet
as
the
consummating
Cause
to
accomplish
,
is
abundantly
evident
through
the
Scripture
,
we
are
elected
in
him
,
that
is
,
that
he
should
perfect
this
blessed
and
gracious
decree
of
God
upon
us
,
Eph.
3.11
.
According
to
the
Eternal
purpose
which
he
purposed
in
Christ
Jesus
our
Lord
.
What
purpose
was
this
,
it
was
a
purpose
to
save
some
to
set
his
Heart
and
love
upon
some
,
his
electing
love
was
thus
far
in
Christ
.
2.
The
love
of
Conversion
,
is
in
,
and
through
Christ
,
Eph.
2.10
.
We
are
his
Workmanship
created
in
Christ
Jesus
unto
good
works
,
&c.
And
though
God
is
the
sufficient
Cause
,
of
all
the
grace
we
partake
of
;
yet
Christ
is
the
meritorious
Cause
,
it
is
the
gift
of
God
,
and
yet
withal
,
it
is
the
purpose
of
Christ
;
it
is
God
alone
that
bestows
grace
,
and
it
is
for
the
sake
of
Christ
alone
that
he
doth
bestow
it
;
compare
those
two
places
.
James
1.17
.
you
read
that
God
is
the
Father
of
Lights
.
But
it
comes
all
from
God
,
in
and
through
Christ
,
John
10.10
.
I
am
come
that
they
might
have
Life
,
and
that
they
might
have
it
more
abundantly
.
God
is
willing
to
give
it
,
but
it
is
in
and
through
Christ
that
he
gives
it
.
3.
Again
,
to
instance
in
the
love
of
God
in
Justification
;
it
is
God
alone
forgives
sin
,
and
our
Saviour
herein
appears
to
be
equal
with
the
Father
,
because
he
hath
committed
all
power
into
his
hand
,
power
to
forgive
sins
.
Now
as
God
onely
can
forgive
sin
,
so
it
is
onely
for
the
sake
of
his
Son
that
he
doth
forgive
it
,
Eph.
4.32
.
Even
as
God
for
Christs
sake
hath
forgiven
you
.
If
God
hath
forgiven
you
,
it
is
not
for
your
own
sakes
,
but
for
the
sake
of
Christ
,
do
you
forgive
one
another
,
pass
by
injuries
,
forgive
offences
,
&
make
this
your
pattern
which
is
the
highest
pattern
that
ever
was
,
or
can
be
,
Col.
1.14
.
In
whom
we
have
Redemption
through
his
Blood
even
the
forgiveness
of
sins
.
We
have
Redemption
,
and
Forgiveness
,
but
all
come
streaming
down
in
the
Blood
of
Christ
:
In
a
word
,
to
sum
up
all
the
several
Acts
of
Gods
distinguishing
love
,
they
are
all
in
and
through
Christ
,
and
therefore
you
read
that
Doxology
,
Eph.
1.3
.
Blessed
be
the
God
and
Father
of
our
Lord
Jesus
Christ
,
who
hath
blessed
us
with
all
Spiritual
blessings
in
Christ
.
He
hath
blessed
us
with
the
choicest
blessings
,
but
all
these
are
in
and
through
Christ
.
I
shall
now
give
you
some
Arguments
to
prove
it
,
and
I
shall
only
mention
three
.
First
,
Because
God
neither
can
,
nor
does
love
us
as
we
are
in
our selves
,
Matt.
3.17
.
And
loe
a
Voyce
from
Heaven
,
saying
this
is
my
beloved
Son
in
whom
I
am
well
pleased
.
It
is
not
spoken
of
Gods
love
to
him
,
in
a
common
respect
,
but
of
something
peculiar
to
him
,
and
there
is
this
double
limitation
as
Interpreters
note
,
this
is
the
Son
of
mine
,
whom
I
eminently
love
,
and
this
is
that
Son
of
mine
,
for
whose
sake
I
love
the
Sons
of
men
;
all
do
acknowledge
that
this
love
is
a
confined
and
limited
love
,
that
is
spoken
of
here
,
but
yet
they
explain
it
thus
,
My
beloved
Son
in
whom
I
am
well
pleased
.
That
is
,
in
whom
I
am
eminently
pleased
,
and
for
whose
sake
I
am
pleased
with
them
,
whose
cause
he
undertakes
.
As
that
Oyl
that
was
powered
on
Aarons
head
,
descended
to
the
Skirts
of
his
Garment
,
so
that
love
that
God
hath
to
Jesus
Christ
,
descends
to
all
his
inferiour
Members
,
John
17.23
,
26.
I
in
them
and
they
in
me
,
that
they
may
be
made
perfect
in
one
,
&c.
These
are
high
Expressions
,
and
such
as
exceed
the
capacity
of
all
mortal
men
,
that
God
should
love
us
with
the
same
love
,
wherewith
he
loved
his
Son
;
The
most
sober
sense
by
Interpreters
,
given
of
these
words
is
this
,
That
God
in
and
through
Christ
,
loves
his
People
,
for
his
sake
,
with
the
same
kind
of
love
,
though
not
with
the
some
degree
of
love
,
Eph.
1.6
.
We
are
accepted
in
the
Beloved
,
if
God
accepts
of
us
,
or
smiles
upon
us
,
it
is
in
and
through
Christ
,
Eph.
1.5
,
6.
Having
predestinated
us
to
the
adoption
of
Children
by
Jesus
Christ
to
himself
according
to
the
good
pleasure
of
his
Will.
Secondly
,
God
is
so
far
from
loving
us
,
as
we
are
in
our selves
,
that
he
loaths
us
,
for
we
are
Enemies
to
him
,
and
God
is
no
Enemy
to
us
.
There
be
two
notable
Expressions
in
Eph.
2.12
.
At
that
time
ye
were
without
Christ
:
what
follows
then
,
being
Aliens
from
the
Common-wealth
of
Israel
,
&c.
If
you
are
without
Christ
,
you
are
without
all
good
,
for
he
is
the
Fountain
of
all
good
.
Nay
it
is
said
of
the
very
Elect
themselves
,
3.
verse
of
that
Chapter
,
And
were
by
nature
Children
of
wrath
even
as
others
.
Ye
were
Children
of
wrath
,
though
now
you
are
Children
of
love
,
you
were
as
others
,
equal
with
others
,
as
to
original
corruption
,
and
guilt
;
original
sin
,
admits
of
no
Magis
nor
Minus
,
it
is
not
in
one
less
,
and
in
an
other
more
,
but
it
is
alike
in
all
:
As
to
our
natural
state
,
we
are
in
the
same
Rank
,
and
posture
with
others
;
we
are
at
the
same
distance
from
God
,
as
the
worst
of
men
that
are
in
the
World
:
Now
consider
,
in
our
natural
state
how
great
a
contrariety
,
and
unsuitableness
there
is
between
the
holy
God
and
us
,
in
our
unholy
estate
;
he
is
light
,
and
in
him
there
is
no
darkness
at
all
;
we
are
darkness
,
and
in
us
there
is
no
light
at
all
;
in
him
there
is
nothing
of
evil
;
in
us
there
is
nothing
of
good
,
and
what
Communion
can
there
be
between
such
as
are
so
perfectly
contrary
.
While
we
remain
out
of
Christ
,
our
imbred
corruptions
have
made
such
a
breach
between
God
,
and
us
,
which
is
ever
widening
and
growing
greater
;
though
it
was
great
at
first
,
yet
it
is
growing
greater
,
and
God
is
become
our
Enemy
,
and
we
are
estranged
from
the
life
of
God
,
by
reason
of
the
Multiplication
of
our
actual
sins
,
renewed
continually
;
and
therefore
God
cannot
love
us
as
we
are
in
our selves
;
nay
he
hates
us
,
and
accounts
us
Enemies
,
and
he
tells
al
such
what
they
must
expect
from
him
,
if
you
walk
contrary
to
me
,
I
also
will
walk
contrary
to
you
,
Lev.
26.
If
you
do
carry
it
as
Enemies
to
me
,
I
will
carry
it
as
an
Enemy
to
you
;
Do
you
provoke
the
Lord
to
anger
,
are
you
stronger
then
he
?
are
you
a
fit
Match
,
for
the
great
God
?
Can
your
hearts
endure
,
and
your
hands
be
made
strong
,
in
the
day
that
I
shall
deal
with
you
?
Thirdly
,
Such
is
the
love
that
God
hath
to
Christ
,
that
(
how
loath
some
soever
we
be
in
our selves
)
all
is
over
lookt
if
we
are
in
him
,
though
we
are
unrighteous
,
but
yet
if
we
be
in
Christ
he
accounts
us
righteous
,
2
Cor.
5.
Vlt.
He
hath
made
him
sin
for
us
who
knew
no
sin
,
that
we
might
be
the
Righteousness
of
God
in
him
.
He
was
made
sin
,
how
?
by
imputation
,
and
we
are
made
the
righteousness
of
God
,
how
?
by
way
of
imputation
too
,
our
sins
are
charged
upon
him
,
and
his
righteousness
is
imputed
unto
us
;
though
we
are
of
our selves
Vnrighteous
,
yet
by
him
we
are
made
Righteous
;
therefore
this
is
the
Apostles
advice
,
if
you
would
take
the
most
compendious
way
to
answer
all
your
doubts
,
and
fears
,
and
the
speediest
course
to
be
above
all
objections
,
the
way
is
this
,
Examine
your selves
whether
you
be
in
the
Faith
,
know
ye
not
your
own
selves
,
how
that
Christ
is
in
you
except
ye
be
Reprobates
,
2
Cor.
5
3.
Now
Christs
being
in
us
,
and
our
being
in
him
,
are
Terms
equivalent
:
And
if
you
can
but
clear
this
,
that
Christ
is
in
you
,
all
is
well
,
and
safe
,
and
comfortable
with
you
;
but
if
Christ
be
not
in
you
,
you
are
in
a
state
of
Reprobation
,
which
is
a
most
sad
,
dreadful
,
and
desolate
condition
;
and
thus
I
have
cleared
the
first
part
of
the
Observation
.
2.
Partic.
Because
all
the
love
that
God
hath
to
us
,
is
in
,
and
through
Jesus
Christ
,
therefore
this
love
of
God
is
certain
and
unchangeable
;
it
is
indeed
such
an
Argument
,
as
answers
all
Objections
;
we
find
our
Saviour
himself
,
making
use
of
this
Argument
,
in
the
like
Case
,
John
14.12
.
Because
I
live
you
shall
live
also
.
Be
not
disheartened
,
cast
down
,
and
despondent
,
if
I
live
,
and
that
is
sure
,
and
certain
,
so
surely
shall
you
live
;
if
the
head
be
above
water
,
the
Members
cannot
be
drowned
,
though
they
be
under
water
;
if
it
go
well
with
me
,
it
cannot
go
much
amiss
with
you
;
Indeed
,
this
would
be
a
diminishing
of
the
love
of
God
to
his
Son
,
if
his
love
to
him
did
not
extend
to
all
that
do
bdlong
to
him
.
But
where
the
force
of
this
Argument
lyeth
,
shall
be
discovered
in
these
Particulars
.
First
,
Because
all
that
are
Christs
are
made
conformable
to
him
,
God
loves
his
Son
,
because
he
is
the
express
Image
,
and
brightness
of
his
own
person
.
Now
all
that
belong
to
Christ
,
have
the
Image
of
Christ
upon
them
,
and
they
partake
of
the
same
Spirit
,
2
Corinth.
1.21
.
He
that
is
joyned
to
the
Lord
is
one
Spirit
.
Whatever
there
is
of
grace
,
or
goodness
,
or
any
spiritual
Excellency
in
us
,
cannot
be
the
first
Motive
of
Gods
love
,
but
where
God
hath
given
such
pledges
of
love
,
they
are
evidences
,
and
an
assurance
of
his
further
love
.
Secondly
,
As
God
hath
a
love
to
his
Son
,
he
must
needs
have
a
love
to
all
Believers
,
because
of
that
near
Relation
that
they
stand
in
to
him
;
they
are
Members
of
Christ
,
Bone
of
his
Bone
,
and
Flesh
of
Flesh
;
Consider
those
Emblems
by
which
the
union
between
Christ
and
Believers
are
set
forth
in
Scripture
,
he
is
said
to
be
the
Vine
,
and
they
the
branches
in
this
Vine
:
a
Head
,
and
they
the
Members
under
this
Head
;
a
Husband
,
and
they
the
Spouse
.
God
hath
such
an
indeared
love
to
his
Son
,
that
he
cannot
but
have
love
to
all
those
that
are
so
near
and
dear
unto
him
;
what
can
be
nearer
then
to
be
a
part
of
Christ
;
that
is
a
high
expression
that
you
have
,
in
Eph.
1.
23.
they
are
said
to
be
the
fulness
of
Christ
,
the
fulness
of
him
that
filleth
all
in
all
.
They
are
his
body
;
if
God
loves
his
Son
,
who
is
the
Head
of
this
body
,
he
must
have
a
love
to
the
Members
also
;
they
are
his
body
,
and
the
fulness
of
him
that
filleth
all
in
all
,
that
is
all
the
Elect
of
God
,
as
they
are
gathered
in
,
so
the
body
of
Christ
grows
more
compleat
,
and
full
.
Thirdly
,
Because
of
Christs
ingaging
on
their
behalf
,
as
their
Mediatour
,
and
surety
;
this
will
appear
in
that
Covenant
of
Redemption
,
that
past
between
the
Father
,
and
the
Son
,
as
it
is
at
large
described
,
Isa.
53.10
.
It
pleased
the
Lord
to
bruise
him
,
he
hath
put
him
to
grief
:
when
thou
shalt
make
his
Soul
an
offering
for
sin
,
he
shall
see
his
Seed
,
he
shall
prolong
his
dayes
,
and
the
pleasure
of
the
Lord
shall
prosper
in
his
hand
.
Observe
it
,
here
are
the
Articles
,
and
Conditions
of
this
Covenant
of
Redemption
(
the
Covenant
of
grace
is
one
thing
,
and
the
Covenant
of
Redemption
is
an
other
;
the
Covenant
of
grace
is
that
,
that
passeth
between
God
and
Believers
through
Christ
;
the
Covenant
of
Redemption
is
made
between
God
,
and
Christ
)
that
,
if
Christ
will
condescend
to
become
man
,
and
undertake
for
the
sin
of
all
his
,
and
make
satisfaction
for
those
sins
,
the
Lord
was
well
pleased
with
these
Conditions
;
it
pleased
the
Lord
to
bruise
him
,
he
made
his
Soul
an
offering
for
sin
;
now
all
the
recompence
,
and
compensation
that
Christ
expects
,
looks
,
and
did
agree
for
,
is
to
see
of
the
travel
of
his
Soul
,
and
then
he
should
be
satisfied
;
Oh
how
tender
hath
Christ
been
of
your
good
;
you
would
be
happy
if
you
were
as
tender
of
your selves
;
he
was
willing
to
leave
all
,
and
to
undergo
all
upon
no
other
account
but
this
,
(
not
that
he
should
be
a
gainer
by
you
when
he
had
finished
his
course
)
in
John
17.5
.
I
have
glorified
thee
on
Earth
,
&c.
One
would
think
it
was
some
greater
glory
that
Christ
expected
,
but
all
that
he
begs
is
this
,
with
the
glory
I
had
with
thee
before
the
World
was
,
he
desired
no
more
,
nor
could
have
any
more
,
because
that
was
so
great
,
it
could
be
no
greater
;
now
that
Christ
should
thus
far
ingage
on
the
behalf
of
poor
Creatures
,
this
is
a
great
ingagement
to
us
,
and
in
respect
of
the
Covenant
of
Redemption
was
a
great
ingagement
upon
the
Father
,
and
this
was
that
which
past
between
them
;
now
that
God
that
can
do
all
things
,
who
cannot
lye
,
nor
do
any
thing
unbecoming
his
own
Excellency
,
is
a
sure
evidence
of
the
stability
of
his
love
to
Believers
,
this
being
his
condition
with
Christ
in
the
Covenant
of
Redemption
.
4.
Because
of
the
fulness
of
Christs
satisfaction
,
the
meritoriousness
of
what
he
hath
done
and
suffered
.
There
is
not
onely
a
suffiency
in
the
undertakings
of
Christ
,
to
satisfie
for
all
our
Debts
,
to
cancel
all
Scores
,
and
acquit
his
People
from
all
their
guilt
as
Heb.
10.14
,
By
once
offering
he
hath
perfected
for
ever
,
them
that
be
be
sanctified
.
By
once
offering
,
the
legal
Sacrifices
were
often
repeated
,
time
after
time
,
yes
their
most
solemn
Sacrifices
had
their
Repetitions
;
these
could
not
make
the
concerns
thereunto
perfect
,
but
Christ
by
once
offering
himself
hath
paid
all
our
Debts
,
and
discharged
us
from
the
penalty
our
guilt
exposed
us
to
.
Again
,
as
there
is
a
sufficiency
in
point
of
satisfaction
,
so
there
is
a
Redundancy
in
point
of
purchase
;
not
onely
a
sufficiency
to
acquit
them
from
all
their
guilt
,
but
a
Redundancy
to
intitle
them
to
all
the
glory
,
and
happiness
that
they
are
capable
of
.
Fithly
,
Because
of
the
constancy
of
Christs
Intercession
;
he
did
not
onely
purchase
all
blessings
when
he
was
upon
Earth
;
but
by
his
Intercession
,
he
is
pleading
that
purchase
,
by
spreading
that
Blood
that
he
hath
shed
before
his
Father
,
and
thereby
procuring
all
the
blessed
effects
of
it
to
the
benefit
of
his
People
,
Heb.
7.25
.
Wherefore
he
is
able
also
to
save
them
to
the
uttermost
that
come
unto
God
by
him
,
seeing
he
ever
liveth
to
make
Intercession
for
them
.
He
ever
lives
and
he
ever
lives
to
make
intercession
.
This
was
an
ordinary
salutation
,
as
Justin
Martyr
observes
amongst
the
Primitive
Christi-when
they
met
one
another
,
The
Lord
is
risen
;
●he
is
not
dead
who
is
the
life
of
our
hopes
,
he
yet
lives
to
make
Intercession
,
Rom.
8.34
.
Who
shall
condemn
?
it
is
Christ
that
died
.
That
alone
answers
all
kind
of
Objections
;
we
have
sinned
,
and
offended
,
but
Christ
hath
died
to
make
satisfaction
for
our
sins
:
Yea
rather
that
is
risen
again
,
who
is
even
at
the
right
hand
of
God
,
he
is
risen
,
that
speaks
his
personal
advancement
;
who
ever
lives
to
make
Intercession
,
that
speaks
the
comfortable
Fruit
,
and
benefit
of
it
to
us
.
The
Intercession
of
Christ
,
must
needs
be
of
great
force
with
God
;
our
Saviour
tells
Peter
,
after
he
had
told
him
his
failings
,
Nevertheless
I
have
prayed
for
thee
,
that
thy
Faith
fail
not
,
and
if
I
pray
for
thee
,
thou
needest
not
question
,
but
to
find
the
benefit
of
my
Prayers
;
that
God
that
hears
the
cries
of
his
poor
weak
People
,
hath
promised
that
his
Ear
shall
be
open
to
the
Prayers
of
the
destitute
,
and
therefore
,
he
will
hear
their
cries
.
Cau
any
imagine
,
but
that
this
God
who
hears
the
cries
of
the
Ravens
,
must
needs
have
a
high
regard
to
the
Prayers
of
his
Son
?
this
is
the
great
advantage
of
all
that
are
sincere
Believers
,
that
they
an
Advocate
continually
praying
,
and
interceding
for
them
,
at
the
Throne
of
grace
.
Sixthly
,
Because
Christ
by
his
intercession
,
is
continually
making
up
those
fresh
breaches
,
that
our
sins
are
a
new
occasioning
,
between
God
and
us
;
there
is
nothing
in
all
the
World
can
separate
us
from
God
,
but
onely
sin
,
Isaiah
59.2
.
Your
Iniquities
have
separated
between
you
and
your
God
,
&c.
Therefore
all
these
instances
that
the
Apostle
gives
here
,
of
death
,
and
Principalities
,
and
Powers
,
&c.
can
onely
hurt
us
so
far
,
as
they
may
be
occasions
of
sin
;
for
nothing
but
this
can
do
it
;
and
there
is
none
of
the
most
eminent
Believers
,
but
they
have
their
various
sinful
failings
,
which
occasion
new
breaches
,
But
the
love
of
God
in
Christ
answer●
all
this
too
,
if
any
man
sin
,
we
have
an
Advocate
with
the
Father
,
Jesus
Christ
.
If
we
are
offending
,
he
is
satisfying
;
If
we
are
making
God
our
Enemy
,
he
is
reconciling
,
and
making
God
our
Friend
.
1.
Use
by
way
Information
.
First
,
It
may
inform
us
,
what
cause
we
have
to
bless
God
for
Jesus
Christ
;
you
see
all
depends
upon
his
undertaking
,
all
our
comforts
here
,
and
all
safety
hereafter
,
nay
all
our
happiness
for
ever
;
all
depends
upon
Christ
;
Oh
what
cause
have
we
then
to
bless
God
for
him
,
he
is
the
gift
of
God
,
that
is
the
summe
of
all
gifts
,
and
the
Fountain
of
all
gifts
,
for
what
ever
of
kindness
God
hath
for
us
,
it
is
upon
his
account
;
now
if
God
hath
given
us
his
Son
,
how
shall
he
not
with
him
give
us
all
things
.
Secondly
,
This
may
inform
us
,
of
the
dismal
estate
,
of
all
those
persons
that
are
out
of
Christ
,
if
God
hath
nothing
of
love
to
poor
Creatures
,
but
what
he
hath
in
and
through
him
,
then
certainly
,
he
must
have
nothing
but
hatred
,
and
indignation
,
against
those
persons
that
are
out
of
him
,
John
3.36
.
He
that
believes
on
his
Son
hath
everlasting
life
.
Everlasting
Life
is
begun
in
his
Soul
,
he
hath
the
first
Fruits
of
it
.
But
he
that
believer
not
is
condemned
already
,
&c.
That
is
the
wrath
of
God
is
upon
him
before
,
and
while
he
continues
in
his
unbelief
,
and
it
is
like
to
abide
on
him
still
.
O
what
a
wretched
Estate
is
every
Unbeliever
in
,
that
place
that
was
mentioned
before
,
Eph.
2.12
.
Without
Christ
without
Hope
.
If
we
are
without
Christ
,
we
are
without
every
thing
of
comfort
;
Labour
to
see
what
you
are
in
your selves
,
where
you
are
while
Prayers
,
and
endeavours
may
do
you
good
,
and
while
the
Door
of
Mercy
is
open
.
Consider
what
you
are
in
your selves
,
and
what
you
may
be
in
him
.
There
is
love
,
and
mercy
,
and
all
kinds
of
blessings
to
be
had
for
you
,
if
God
accept
of
you
,
in
and
through
Christ
,
but
you
can
have
nothing
of
love
from
God
but
onely
in
his
beloved
Son
.
Thirdly
,
It
informs
us
,
what
cause
we
have
to
be
thankful
to
God
that
yet
we
have
means
,
and
helps
for
the
getting
of
an
interest
in
Christ
.
Though
our
interest
in
Christ
be
doubtful
;
and
it
is
good
to
doubt
that
we
may
labour
to
be
more
sure
,
yet
what
cause
have
we
to
be
thankful
that
yet
we
enjoy
the
means
of
getting
an
interest
in
him
;
this
is
an
incomparable
mercy
,
all
your
hopes
depend
upon
him
;
though
it
is
not
clear
to
you
,
that
you
can
call
him
,
yours
,
yet
it
is
Mercy
that
you
enjoy
those
means
by
which
he
may
become
yours
!
Oh
seriously
improve
these
means
,
you
know
not
how
soon
they
may
be
taken
from
you
,
or
you
from
them
,
be
careful
therefore
to
do
the
work
of
the
day
,
while
the
day
lasts
,
before
the
the
night
comes
wherein
no
man
can
work
.
2.
Use
.
Is
by
way
of
caution
take
heed
of
slighting
Christ
,
either
in
his
Messengers
,
or
Ordinances
,
or
Members
,
or
in
his
truth
,
or
wayes
;
you
see
if
ever
you
do
obtain
any
thing
of
favour
from
God
,
it
must
be
only
upon
the
account
of
Christ
,
and
will
you
slight
,
or
despise
him
,
which
you
do
,
if
you
despise
his
Messengers
,
He
that
despiseth
you
,
despiseth
me
,
and
he
that
dispiseth
me
,
despiseth
him
that
sent
me
;
or
if
you
despise
his
Ordinances
,
and
will
not
make
use
of
them
,
you
despise
Christ
.
Make
use
of
them
you
will
say
,
you
do
make
use
of
them
.
But
you
may
despise
them
in
the
slight
use
of
them
,
when
every
thing
of
the
ordinance
is
over
,
as
well
as
when
the
ordinance
it self
is
over
,
when
you
mind
only
the
bare
duty
,
and
regard
not
the
consequence
,
and
Fruit
of
the
duty
.
3.
Use
.
of
Exhort
.
never
rest
satisfied
till
you
can
clear
up
your
interest
in
Christ
,
there
was
a
strange
kind
of
diligence
in
David
,
and
a
high
kind
of
Zeal
he
expressed
for
God
,
when
he
would
not
recieve
comfort
,
nor
go
up
into
his
Bed
,
until
he
had
provided
a
place
for
the
Lord
.
Let
the
same
Zeal
appear
in
you
,
in
the
getting
,
and
obtaining
an
interest
in
Christ
.
Oh
never
give
your selves
rest
,
until
you
have
some
comfortable
hope
through
grace
,
that
it
is
well
with
you
,
and
when
you
have
obtained
this
interest
.
Labour
to
walk
worthy
of
Christ
,
Oh
be
not
you
a
reproach
to
that
blessed
name
which
you
profess
,
2
Tim.
2.19
.
Let
every
one
that
nameth
the
name
of
Christ
depart
from
Iniquity
.
Oh!
have
nothing
to
do
with
sin
,
for
these
can
be
coupled
together
,
to
profess
Christ
and
yet
to
go
on
in
a
course
of
sin
,
is
a
contradiction
.
4.
Use
.
Lastly
,
This
may
be
matter
of
unspeakeable
comfort
to
the
People
of
God
,
that
are
clear
in
this
great
Priviledge
,
that
they
have
a
right
and
title
to
it
,
it
is
so
sure
,
and
certain
because
it
is
in
and
through
Christ
,
that
God
loves
them
,
though
they
may
have
failings
,
and
weaknesses
;
yet
still
God
loves
them
in
Christ
,
as
they
are
offending
,
so
he
is
making
up
of
breaches
;
therefore
build
all
your
hopes
,
and
expectations
upon
Christ
,
and
labour
to
walk
worthy
of
that
encouragement
which
he
vouchsafes
〈◊〉
you
.
FINIS
.