THE
FIXED
EYE
,
OR
THE
Mindful
Heart
.
PSAL.
25.15
.
Mine
Eyes
are
Ever
towards
the
Lord
.
CHAP.
I.
Eyes
of
Saints
set
upon
God
:
In
what
sence
Ever
;
and
how
many
ways
.
THis
Psalm
is
a
Psalm
of
speciall
excellency
,
and
hath
this
mark
on
it
,
that
(
as
some
others
)
its
form'd
in
Verses
of
it
according
to
the
Hebrew
Alphabet
.
David
was
a
man
of
a
heavenly
spirit
,
and
truly
he
breaths
much
life
in
every
word
.
This
Psalm
is
a
Prayer
;
David
complains
of
Enemies
;
good
men
shal
never
want
them
,
but
this
is
their
advantage
,
that
as
the
world
wil
be
sure
to
be
their
enemie
,
so
God
wil
be
more
sure
to
be
their
friend
.
He
had
one
to
go
to
and
could
tel
him
how
it
was
with
him
,
and
how
men
dealt
with
him
,
and
that
's
but
a
bad
business
to
the
world
,
but
it
s
a
great
relief
to
the
Spirits
of
the
Saints
,
that
they
can
go
to
God
and
speak
their
hearts
.
And
in
his
Prayer
observe
his
spirit
:
He
doth
not
after
the
manner
of
the
world
,
breathe
out
Affections
moved
meerly
from
the
smart
of
the
stroke
,
without
sense
of
the
cause
;
but
cries
out
more
of
his
sin
then
of
his
suffering
,
and
speaks
more
against
himself
then
against
his
enemies
,
and
begs
more
that
he
might
walk
in
the
sight
of
Gods
countenance
and
have
his
favor
,
then
to
be
delivered
from
his
enemies
.
And
as
all
Prayer
,
the
more
spiritual
,
the
more
argumentative
it
is
,
(
Prayer
that
is
full
of
Affection
,
is
full
of
Arguments
;
)
so
this
.
But
while
David
was
drawing
down
mercy
upon
himself
,
he
was
catcht
up
;
Love
fires
in
Prayer
.
His
Faith
is
quickened
in
Prayer
,
and
then
Love
's
inflam'd
:
In
the
midst
of
his
Prayer
he
breaks
out
and
tells
God
in
the
words
of
the
Text
,
that
his
eyes
were
ever
towards
him
:
While
he
was
begging
the
eye
of
God
toward
him
,
he
tells
God
,
Mine
eyes
are
ever
towards
the
Lord
.
Ever
,
]
You
cannot
understand
that
actually
and
uncessantly
his
thoughts
and
heart
were
towards
God
,
and
his
mind
taken
up
with
him
;
for
by
the
necessity
of
this
life
,
and
the
Law
of
it
,
he
was
sometimes
to
be
taken
up
with
other
things
:
But
when
he
says
,
Mine
eyes
are
ever
towards
the
Lord
,
he
means
these
three
things
.
1.
That
the
disposition
of
his
Soul
was
such
,
that
he
could
be
always
looking
upon
God
;
he
could
wish
,
that
when
he
is
departed
out
of
himself
,
and
got
up
,
that
he
might
never
come
down
more
,
and
never
have
any
other
work
in
the
world
but
this
,
to
behold
God
.
Thus
always
is
taken
in
the
Scriptures
.
In
Acts
10.2
.
Cornelius
is
said
to
pray
[
always
,
]
that
is
,
he
had
a
disposition
,
his
heart
was
ready
to
pray
always
.
Acts
7.51
.
It
's
said
of
the
Jews
,
They
were
stiff-necked
and
hard-hearted
[
always
]
to
resist
the
Holy
Ghost
;
this
was
their
temper
:
like
a
stone
that
resists
the
hand
of
the
workman
,
takes
in
no
impression
,
but
is
wholly
shut
up
to
it self
.
2.
When
he
saith
,
Mine
eyes
are
always
towards
the
Lord
,
he
means
this
,
That
upon
all
occasions
,
in
every
condition
,
in
all
places
,
his
eyes
were
towards
God
.
In
Luke
18.1
.
Christ
teacheth
to
watch
and
pray
always
,
that
is
,
upon
all
occasions
,
when
ever
Prayer
is
called
for
;
watch
to
see
the
season
,
and
have
your
hearts
open
:
Making
mention
of
you
Always
in
my
prayer
,
saith
the
Apostle
,
Rom.
1.9
.
and
not
seldom
elsewhere
;
that
is
,
as
I
have
occasion
I
do
intercede
for
you
,
as
I
pray
for
my self
,
it
s
my
dayly
work
:
So
in
Psal.
88.9
.
Every
day
will
I
praise
thee
.
Psal.
145.2
.
Every
day
will
I
bless
thee
:
So
here
,
Mine
eyes
are
ever
towards
the
Lord
,
that
is
,
it
's
my
every
days
work
.
3.
Mine
eyes
are
[
ever
]
toward
the
Lord
,
that
is
,
continually
;
it
is
not
only
my
ordinary
work
and
dayly
course
,
but
it
's
a
work
that
shall
last
while
I
live
,
a
work
for
life
.
2
Sam.
9.10
.
David
saith
concerning
Mephibosheth
,
He
shall
[
Always
]
eat
bread
at
my
table
;
that
is
,
while
he
lives
he
shall
sit
at
my
table
:
And
in
Psal.
146.2
.
While
I
live
(
he
speaks
in
the
sence
of
the
Text
)
I
will
praise
thee
.
So
that
now
here
you
have
the
temper
and
practise
of
a
godly
man
,
his
eyes
are
Ever
toward
the
Lord
.
The
Text
holds
forth
these
three
things
to
us
.
1.
What
it
is
upon
which
the
eyes
of
Saints
are
set
,
upon
what
they
are
terminated
;
upon
God
.
2.
Their
great
diligence
and
assiduity
in
this
work
of
Eying
God
.
3.
The
continuance
of
it
,
Always
.
Eying
of
God
,
in
Scripture
expression
,
as
it
's
taken
in
a
large
sence
,
it
's
put
for
the
mind
of
man
,
and
not
only
for
the
mind
,
but
for
the
heart
;
eying
,
seeing
,
and
looking
,
signifies
all
manner
of
Affections
[
](A74655-e12910-b)a
a
Sub
oculorum
nomine
omnes
affectus
notari
non
rarum
est
.
Calv.
in
loc.
.
I
shall
give
you
that
sence
only
that
is
most
comprehensive
,
as
full
and
large
as
either
the
propriety
of
this
phrase
,
or
any
Scripture
of
like
expression
,
will
reach
to
.
There
is
an
Eying
of
God
in
these
six
ways
.
You
shall
see
these
all
cleared
in
their
order
.
-
1.
In
way
of
Meditation
.
-
2.
In
way
of
Affection
.
-
3.
In
way
of
Observation
.
-
4.
In
way
of
Expectation
.
-
5.
In
way
of
Supplication
.
-
6.
In
way
of
Intention
.
CHAP.
II.
The
Way
of
Eying
God
in
heavenly
Meditation
:
Thoughts
setled
upon
God
include
much
choyce
and
pleasantness
.
FIrst
,
Eying
of
God
is
meditating
,
thinking
,
contemplating
on
God
:
Jerem.
3.2
.
Lift
up
thine
eyes
to
the
high
places
,
and
see
where
thou
hast
not
been
lien
with
.
Lift
up
thine
eyes
;
the
meaning
is
not
,
that
they
should
so
much
,
or
onely
,
exercise
the
Eyes
of
their
Bodies
,
but
of
their
Mindes
;
that
they
should
consider
and
think
well
of
this
,
how
greatly
they
sinned
against
God
.
Prov.
24.32
.
Then
I
saw
,
and
considered
well
,
I
looked
upon
it
,
and
received
instruction
;
speaking
of
the
field
of
the
Sluggard
:
I
saw
,
that
is
,
I
diligently
weighed
and
viewed
it
:
and
considered
it
well
;
the
word
in
the
Original
is
,
I
set
my
heart
to
it
,
and
made
it
my
work
to
think
of
the
matter
:
So
that
this
Eying
of
God
is
thinking
and
minding
of
him
,
meditating
upon
him
.
Hebr.
12.2
.
Looking
to
Jesus
,
&c.
The
Apostle
means
,
consider
him
,
as
he
speaks
in
Chap.
3.1
.
Consider
the
High
Priest
of
our
Profession
;
looking
to
Jesus
[
](A74655-e13190-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
two
prepositions
shew
that
the
mind
should
be
drawn
off
from
other
things
and
set
on
Christ
.
as
one
looks
to
his
pattern
,
(
which
he
doth
with
all
diligence
,
)
or
as
one
looks
to
his
refuge
,
hope
,
and
help
;
all
which
import
a
solemn
and
serious
employment
of
the
minde
about
the
thing
.
Exod.
2.11
.
It
is
said
,
when
Moses
grew
old
,
he
went
out
to
see
his
Brethren
,
he
looked
on
their
Burdens
:
He
did
not
onely
come
near
,
and
cast
an
eye
upon
them
,
that
's
not
the
meaning
of
it
,
but
he
weighed
and
considered
their
condition
;
therefore
it
's
rendered
by
the
Septuagint
by
a
word
that
signifies
Consideration
,
ᶜ
He
considered
their
labor
and
travel
.
Psal.
25.18
.
[
](A74655-e13280-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Look
upon
mine
Affliction
,
saith
David
;
that
is
,
consider
it
.
Then
to
eye
God
is
to
consider
him
:
I
will
express
this
duty
in
these
few
words
;
It
's
a
course
of
voluntary
and
holy
turning
,
and
holding
of
the
minde
upon
God
.
I
'l
a
little
open
this
in
these
three
things
.
First
,
This
Eying
of
God
is
not
onely
a
converting
and
pointing
of
the
minde
toward
God
,
Contemplatio
est
mentis
in
Deum
suspensae
elevatio
,
Bern.
de
scala
claustrali
.
but
the
abiding
and
staying
of
the
minde
with
God
:
It
's
not
some
few
and
fleeting
thoughts
that
are
the
discharge
of
this
work
,
but
thoughts
resting
,
dwelling
,
fixing
,
and
staying
upon
God
.
The
truth
is
,
there
is
a
mighty
rouling
in
the
mindes
and
thoughts
of
men
,
their
thoughts
fly
up
and
down
like
dust
in
the
wind
,
and
some
of
these
may
light
sometimes
upon
God
,
but
they
vanish
and
abide
not
;
these
kinde
of
Visions
may
consist
with
the
greatest
forgetfulness
of
God
.
God
hath
his
way
open
every
where
,
and
even
they
that
live
in
the
greatest
unmindfulness
of
him
,
have
their
hearts
and
mindes
open
for
him
to
pass
in
and
through
at
pleasure
.
God
hath
his
way
through
the
spirits
of
the
worst
men
,
but
he
stays
not
there
,
that
's
a
favor
promised
to
some
onely
.
Joh.
14.23
.
If
any
man
love
me
,
&c.
We
will
come
and
make
our
abode
with
him
:
He
comes
to
many
,
but
stays
not
;
he
is
in
their
eye
,
but
passeth
away
:
so
that
many
have
occasion
to
take
up
the
Prophets
complaint
(
in
another
case
,
)
Jer.
14.8
.
O
thou
hope
of
Israel
,
the
Saviour
thereof
in
time
of
trouble
,
why
shouldst
thou
be
as
a
stranger
,
and
as
a
wayfaring
man
that
turneth
in
but
for
a
night
?
Thus
God
deals
with
most
in
the
world
,
He
is
as
a
stranger
to
them
:
As
one
in
a
strange
Country
is
there
for
his
business
,
converseth
with
none
but
his
friends
,
passeth
by
all
the
rest
as
so
many
strangers
;
so
God
is
a
stranger
in
the
world
,
onely
he
knows
some
few
;
he
findes
out
his
friends
,
and
passeth
by
all
others
.
As
a
wayfaring
man
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
traveller
,
comes
to
a
place
at
night
,
and
mindes
his
rest
[
](A74655-e13580-b)d
d
Declinat
ad
pernoctandum
.
,
when
the
night
is
gone
he
is
gone
;
so
(
saith
the
Prophet
)
why
art
thou
as
a
wayfaring
man
that
tarryest
for
a
night
,
and
art
gone
in
the
morning
?
Thus
God
deals
with
most
,
He
hath
indeed
his
accesses
to
them
,
but
he
hath
likewise
his
recesses
from
them
;
he
is
in
their
eye
sometimes
,
but
afterwards
hides
himself
,
and
is
in
darkness
again
,
that
men
cannot
see
him
.
Look
to
it
therefore
,
it
's
not
a
discharge
of
this
work
,
when
you
have
some
transient
thoughts
of
God
,
when
you
throw
a
thought
upon
him
,
then
which
nothing
is
more
fluent
and
vanishing
,
being
the
usual
Emblem
of
greatest
and
most
speedy
fading
vanity
.
How
would
you
take
it
,
that
the
Childe
of
your
own
bowels
should
only
give
you
a
look
sometimes
,
and
be
gone
,
and
not
live
in
your
presence
!
Minding
of
God
is
another
manner
of
business
then
many
are
aware
of
.
It
's
a
thinking
with
thought
upon
thought
,
a
reiteration
and
multiplication
of
the
thoughts
of
the
minde
upon
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Ru●sus
ego
cum
v
derem
.
Jun.
so
the
Scripture
expresseth
it
:
I
returned
,
and
beheld
vanity
under
the
Sun
,
Eccles.
4.7
.
and
in
Chap.
2.
v.
11.
I
considered
all
my
works
,
&c.
and
in
the
next
Verse
,
I
returned
to
see
;
he
look'd
upon
and
considered
his
works
,
and
he
returned
to
behold
them
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
et
respexi
ad
videndendum
,
v.
ut
viderem
.
the
force
of
that
expression
in
the
Hebrew
is
this
,
he
renewed
his
work
,
and
consider'd
again
;
he
thought
on
them
before
,
but
now
he
returned
to
think
;
he
renewed
his
thoughts
upon
the
matter
,
and
took
a
new
view
of
it
.
Indeed
when
the
understanding
works
seriously
,
it
will
fetch
things
into
sight
;
and
not
onely
so
,
but
holds
them
there
,
and
fastens
upon
them
,
and
when
they
are
gone
,
will
fetch
them
back
again
:
Lam.
3.20
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Recordando
recordabitur
.
My
Soul
hath
them
still
in
remembrance
:
My
Soul
in
remembering
doth
remember
them
;
that
is
such
a
calling
to
minde
as
is
exprest
in
the
next
Verse
,
This
I
recalled
to
minde
;
or
as
the
word
is
in
the
Original
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Redire
faciam
ad
cor.
and
in
the
Margin
,
This
I
made
return
to
my
heart
:
Things
are
apt
to
be
gone
with
most
men
,
they
are
apt
to
lose
the
sight
of
God
;
but
he
did
recall
again
the
thoughts
that
were
vanisht
and
sunk
.
This
then
is
one
thing
that
belongs
to
the
work
,
That
Eying
of
God
is
not
onely
a
turning
of
the
minde
towards
God
,
and
setting
it
upon
God
,
but
a
fastening
and
holding
it
towards
him
.
2.
Minding
of
God
is
a
willing
work
,
the
will
is
in
it
;
there
be
many
thoughts
fly
at
random
,
they
get
out
of
the
Mind
,
but
are
not
sent
out
:
The
Mind
of
a
Man
is
a
most
profuse
thing
,
and
nothing
in
the
world
spreadeth
it self
into
so
many
actings
as
the
Mind
doth
:
The
Sun
is
not
so
full
of
beams
,
as
the
Mind
is
full
of
thoughts
,
which
spreads
it self
more
then
a
thousand
Suns
.
But
these
acts
of
the
Mind
,
which
flow
forth
as
Bees
from
their
hive
,
are
not
this
work
;
but
when
the
Mind
is
sent
out
upon
this
errand
,
the
heart
putting
forth
the
understanding
upon
advice
,
and
makes
it
mind
God
;
when
the
heart
puts
the
mind
upon
the
wing
,
to
fly
upwards
,
within
the
vail
,
to
see
him
that
fits
upon
the
Throne
;
this
is
somewhat
.
And
it
's
a
chearful
minding
of
God
;
a
man
is
pleased
in
it
,
when
he
is
himself
.
It
's
good
for
me
to
draw
near
to
thee
,
Psal.
73.
ult.
Good
;
how
good
?
better
then
perfume
:
My
meditation
of
him
shall
be
sweet
,
Psal.
104.34
.
My
meditation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
my
word
of
thee
is
sweet
;
it
signifies
a
word
secretly
spoken
;
the
heart
speaks
of
God
,
and
those
words
are
musick
in
the
Soul
;
the
word
imports
a
sweetness
with
mixture
;
like
compound
Spices
,
or
many
flowers
;
such
a
sweetness
this
thought
of
God
yields
to
him
whose
heart
is
towards
him
;
every
thought
is
pleasant
,
and
the
whole
working
of
the
Mind
makes
up
a
sweet
delight
.
Again
,
It
's
better
then
wine
:
Cant.
1.4
.
We
remember
his
love
more
then
wine
:
There
is
more
content
in
contemplating
on
God
,
more
refreshing
to
the
spirit
,
then
wine
gives
to
the
body
.
Psal.
63.5
.
My
Soul
is
filled
as
with
marrow
and
fatness
,
when
or
if
I
remember
thee
upon
my
bed
,
and
meditate
on
thee
in
the
night
watches
:
When
I
do
this
,
I
am
as
one
satisfied
with
marrow
and
fatness
.
Psal.
139.17
.
David
tells
you
,
there
is
a
preciousness
in
the
thoughts
of
God
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
word
signifieth
to
be
of
weight
,
authority
,
or
in
honor
.
that
word
signifies
,
precious
in
every
sence
:
Look
in
what
kind
soever
you
account
a
thing
precious
,
so
precious
are
the
thoughts
of
God
to
a
man
,
whose
heart
is
in
a
right
frame
.
Some
thoughts
are
driven
out
toward
God
,
as
a
messenger
sent
and
driven
out
upon
an
unwelcome
message
,
in
a
way
,
and
to
a
person
whom
he
loves
not
:
Many
cast
an
eye
sometime
upon
God
,
because
they
think
they
must
not
always
live
in
forgetfulness
of
him
;
they
do
it
as
a
duty
,
not
a
refreshment
to
them
;
as
a
work
,
not
wages
;
because
they
must
do
it
,
not
because
they
love
it
.
Yet
by
some
men
God
will
be
thought
on
,
though
they
would
not
:
The
Devils
cannot
forget
God
;
God
hath
made
such
a
stamp
of
himself
upon
their
natures
,
that
they
cannot
forget
him
;
that
's
their
unhappiness
;
they
wish
they
could
be
out
of
Gods
sight
,
and
God
out
of
theirs
;
and
if
it
could
be
,
their
misery
would
be
the
less
.
So
God
will
be
in
the
eyes
of
some
men
,
that
they
cannot
cast
him
out
of
their
thoughts
,
but
the
impression
of
God
fastens
and
abides
upon
their
Souls
;
so
the
sight
of
God
followed
Judas
to
a
continual
amazement
and
distraction
of
his
mind
.
But
the
more
a
man
that
is
right
finds
a
conjunction
of
God
and
his
mind
,
the
more
sweet
it
is
to
him
;
he
reckons
this
like
the
gate
of
Heaven
;
such
a
day
is
as
one
of
the
days
of
Heaven
:
When
the
Soul
is
thus
taken
with
God
,
it
loves
every
glance
of
God
;
the
more
it
sees
,
the
more
it
loves
:
Abraham
saw
my
day
afar
off
,
and
was
glad
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
It
signifies
a
rejoycing
with
gesticulation
;
as
much
as
Luke
6.13
.
Rejoyce
and
leap
.
or
highly
rejoyced
,
Joh.
8.56
.
This
work
then
,
of
eying
and
minding
of
God
,
is
a
willing
work
;
not
a
work
whereto
the
heart
is
drawn
and
driven
,
and
wherein
it
hath
no
content
,
but
such
a
work
that
is
both
work
and
wages
.
CHAP.
III.
Holy
thoughts
of
God
are
mixed
with
awful
love
,
leave
deep
impressions
,
transform
the
spirit
,
and
are
the
Trade
of
good
Souls
.
IT
's
not
only
a
serious
setling
of
the
mind
toward
and
upon
God
,
but
a
[
holy
]
pointing
and
fastening
of
the
mind
upon
him
;
holy
in
the
manner
,
and
holy
in
the
end
of
it
.
1.
In
the
manner
;
not
like
the
bold
practise
of
men
that
know
not
God
,
who
cast
an
eye
upon
him
with
as
little
regard
as
upon
a
post
or
pillar
:
This
minding
of
God
must
be
according
to
the
nature
of
God
.
You
cannot
look
upon
a
friend
,
a
stranger
and
a
Prince
with
one
and
the
same
eye
:
You
cannot
look
upon
God
as
he
is
god
,
but
you
will
love
him
;
nor
as
powerfl
,
but
you
will
fear
him
;
nor
as
he
is
excellent
,
but
you
will
admire
him
,
&c.
These
things
will
work
with
you
;
either
in
a
way
of
assimilation
,
or
delectation
,
or
admiration
,
&c.
2.
Holy
in
the
end
of
it
;
a
man
may
do
think
much
of
God
,
and
yet
do
no
work
of
holiness
:
There
is
a
meditation
of
God
that
we
may
call
the
meditation
of
a
Student
,
who
studies
God
as
he
studies
other
things
,
by
which
means
he
heaps
together
many
notions
concerning
God
,
but
hath
no
impression
of
the
holiness
of
God
upon
his
heart
,
but
is
a
stranger
to
God
,
and
hath
no
communion
with
him
.
But
this
work
is
holy
in
the
end
of
it
:
A
man
eyes
God
that
he
may
have
more
of
God
:
He
that
minds
God
truly
,
hunts
and
seeks
after
something
of
God
;
he
would
have
more
of
his
presence
,
light
,
favor
,
and
Image
;
he
is
seeking
the
beloved
of
his
Soul
,
and
the
love
of
his
beloved
;
therefore
would
fain
be
near
him
,
and
looks
toward
him
,
that
he
may
receive
that
from
him
which
his
Soul
so
much
prizeth
;
he
minds
God
,
and
as
one
that
desires
to
present
as
an
offering
to
him
,
those
fruits
of
his
love
,
which
by
the
love
of
God
are
begotten
in
his
heart
,
so
that
this
work
is
holy
.
4.
This
minding
of
God
is
a
work
of
course
;
not
to
be
done
now
and
then
,
and
layd
down
again
,
but
it
's
the
trade
of
that
man
that
doth
it
right
:
It
is
his
every
days
work
,
and
his
constant
employment
to
be
mindful
of
God
.
David
describes
the
good
man
thus
,
Psal.
1.2
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Et
adhuc
.
His
meditation
is
in
the
Law
of
the
Lord
day
and
night
.
Psal.
139.17
.
When
I
awake
,
I
am
still
with
Thee
.
The
mind
may
slip
from
God
,
and
sometime
be
taken
up
with
other
things
,
but
cannot
be
long
kept
from
him
,
because
God
is
its
Center
;
and
it
's
natural
for
a
holy
mind
to
move
toward
God
,
as
for
a
needle
touch'd
with
a
Load-stone
to
point
toward
the
North
Pole
.
Psal.
16.8
.
I
have
set
the
Lord
alway
before
me
:
This
was
the
practise
of
Christ
our
Head
,
Acts
2.
It
's
applyed
to
him
,
though
spoken
by
David
as
the
Type
.
You
and
I
may
suspect
our
hearts
if
there
be
an
elongation
of
our
minds
from
God
,
if
our
minds
be
scattered
up
and
down
the
world
:
If
our
business
be
not
with
him
,
we
have
reason
to
look
sadly
upon
our selves
;
for
where
God
hath
no
place
with
us
,
wee
have
none
with
him
.
A
good
man
must
be
with
God
,
he
hath
many
things
puts
him
upon
it
,
and
inclines
him
to
it
;
he
wants
much
,
and
therefore
cannot
forbear
.
Can
a
man
forget
to
drink
that
is
athirst
?
can
a
man
forget
to
eat
his
meat
that
is
hungry
?
Certainly
when
David
,
Psal.
102.4
.
saith
,
He
forgot
to
eat
his
bread
,
sorrow
had
taken
away
his
stomack
that
he
found
not
the
want
of
his
meat
,
but
a
man
that
feels
his
want
cannot
forget
it
;
neither
can
a
man
forget
God
that
lives
in
the
sensible
want
of
God
,
his
Soul
is
still
breathing
after
God
.
Love
will
send
out
a
mans
thoughts
,
and
not
suffer
a
man
to
live
at
home
,
but
to
be
where
it
is
best
of
all
to
be
.
Can
a
Bridegroom
forget
his
Bride
?
or
a
Bride
her
attire
?
Jerem.
3.32
.
Men
cannot
forget
what
they
love
.
Can
a
mother
forget
her
childe
?
Isai
.
49.14
.
and
can
a
man
forget
God
that
loves
God
?
There
's
a
necessity
that
a
man
should
be
minding
what
he
loves
;
he
will
send
his
understanding
on
errands
to
Heaven
,
that
it
may
bring
him
matter
of
delight
from
the
Visions
of
God
to
refresh
his
Soul
:
And
not
onely
so
,
but
Christ
awakens
the
heart
,
and
calls
it
forth
.
Indeed
were
it
left
to
us
,
should
we
have
no
more
heavenly-mindedness
,
and
meditations
of
God
,
then
our
own
spirits
bring
forth
,
it
would
be
little
or
none
;
but
Christ
calls
to
the
spirits
of
his
people
,
as
he
called
to
John
,
Come
up
hither
and
see
;
he
knocks
at
the
door
that
we
may
open
and
go
forth
with
him
:
The
King
led
me
into
his
wine
celler
,
Cant.
1.
She
was
there
,
but
how
came
she
in
?
the
King
led
me
.
Christ
will
not
be
long
from
his
;
if
their
hearts
come
not
up
to
him
,
he
will
come
into
them
;
and
if
he
be
there
,
all
is
taken
up
with
attending
upon
him
;
as
you
may
see
abundantly
by
experience
.
Though
the
heart
stands
still
like
a
Clock
when
the
plummets
are
off
,
and
the
wheels
move
not
;
yet
when
Christ
comes
in
,
he
puts
all
into
motion
.
If
a
Loadstone
be
cast
among
many
Needles
,
though
they
did
he
still
,
yet
now
how
do
they
all
move
and
hang
about
it
?
So
all
the
affections
run
towards
him
,
and
the
thoughts
go
out
like
motes
in
the
Sun
;
the
mind
is
at
work
hard
.
The
presence
of
Christ
not
only
excites
the
mind
,
but
contracts
it
,
and
makes
the
working
of
the
mind
more
strong
.
It
's
reported
of
the
Flower
de
luce
,
That
when
the
Sun
goes
down
,
it
opens
and
scatters
it self
abroad
;
but
when
the
Sun
appears
,
it
shuts
and
contracts
it self
:
There
is
in
the
presence
of
Christ
such
a
contracting
of
the
heart
towards
himself
.
Mary
,
when
she
saw
Christ
,
though
her
mind
were
scattered
before
,
and
about
the
Sepulchre
,
yet
now
●t
concenters
in
Christ
.
A
man
that
loves
God
,
cannot
live
in
a
course
of
forgetfulness
of
God
;
either
want
brings
him
,
or
love
constrains
him
,
or
Christ
draws
him
;
here
cannot
be
a
lusting
alienation
of
mind
in
those
that
belong
to
God
.
CHAP.
IV.
Disconformity
to
the
forementioned
Principles
a
great
fault
in
Christians
:
The
Discovery
of
it
:
Slumbering
Eyes
,
and
wandering
Hearts
.
●
Exer●ise
.
HAving
spoken
something
to
the
opening
of
the
thing
,
I
shall
now
endevor
that
you
and
I
may
lay
our selves
to
this
pattern
,
and
compare
our selves
with
this
Rule
.
Do
you
thus
mind
God
?
Let
me
ask
you
,
where
your
Eyes
are
?
The
truth
is
,
the
Eyes
of
the
whole
World
are
misplaced
;
all
the
World
either
wholly
dwell
out
of
God
,
or
extreamly
wander
from
God
:
all
sorts
of
men
are
extreamly
guilty
of
notorious
forgetfulness
of
God
;
and
of
this
God
complains
,
and
that
often
;
and
that
not
only
in
reference
to
the
dead
and
dark
part
of
the
world
,
who
have
eyes
and
see
not
,
but
are
like
Images
;
but
with
respect
to
his
own
:
My
people
[
my
people
]
have
forgotten
me
days
without
number
;
Ier.
2.32
.
negligently
have
they
suffered
me
to
be
out
of
their
minds
,
and
that
for
a
long
time
.
My
work
now
shall
be
to
lay
before
you
the
Fault
,
and
the
Causes
of
it
.
The
fault
,
with
respect
to
the
godly
and
ungodly
,
that
both
may
see
how
guilty
they
stand
,
and
may
see
whence
it
is
that
their
understandings
are
so
alienated
and
estranged
from
God
.
As
for
the
godly
,
their
frequent
excursions
from
God
,
their
inordinate
affections
to
the
world
,
their
sad
dejections
of
spirit
,
their
many
withdrawings
,
and
a
world
of
these
,
are
too
clear
and
deplorable
demonstrations
that
their
eyes
are
not
always
upon
God
.
The
Fault
I
'le
express
in
these
four
things
.
1.
In
not
sending
out
the
understanding
toward
God
,
not
pointing
of
the
mind
towards
its
Maker
:
The
mind
of
man
is
a
nimble
thing
,
nothing
is
of
that
agility
;
it
's
the
swiftest
creature
God
hath
made
,
next
the
Angels
;
yet
towards
God
it
must
be
moved
,
directed
,
ordered
,
and
pointed
.
For
though
the
way
on
high
was
natural
,
yet
man
not
keeping
his
first
state
,
it
's
now
become
a
way
hardly
passable
,
that
the
Soul
cannot
walk
it
of
it self
,
neither
can
it
dwell
on
high
,
more
then
we
can
live
in
the
Ayr
,
without
the
drawing
and
holding
of
divine
Power
.
I
have
written
,
saith
the
Apostle
,
2
Pet.
3.1
.
to
stir
up
your
pure
minds
,
[
to
awaken
you
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
and
it
was
but
need
.
See
how
David
calls
upon
himself
,
Psal.
103.
Praise
the
Lord
,
O
my
Soul
,
and
forget
not
all
his
benefits
;
be
sure
to
remember
God
.
Psal.
5.3
.
In
the
morning
will
I
[
direct
]
my
prayer
unto
thee
;
or
I
will
set
it
in
order
,
I
will
order
my self
in
my
addresses
to
Thee
.
And
in
Psal.
57.8
.
Awake
my
glory
:
Though
his
spirit
was
holy
,
and
set
towards
God
,
yet
it
had
need
to
be
called
on
,
that
it
might
be
put
forward
in
a
right
motion
towards
God
,
and
answer
the
voyce
that
calls
,
Come
up
hither
.
Awakening
is
a
word
imports
rouzing
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
birds
that
provoke
their
young
ones
by
flight
,
to
make
use
of
their
wings
;
or
as
men
call
one
upon
another
to
their
business
.
Judg.
5.12
.
Awake
,
awake
,
Deborah
;
awake
,
awake
,
utter
a
song
:
Men
do
not
thus
call
on
themselves
.
It
's
a
great
fault
,
that
a
man
loseth
that
watch
and
that
command
over
his
spirit
which
he
should
have
,
so
that
his
mind
either
stands
still
,
as
a
lake
,
or
if
it
move
,
it
runs
at
waste
;
as
indeed
a
mans
mind
doth
,
if
it
be
not
toward
God
and
for
God
:
A
great
fault
it
is
when
men
take
not
pains
with
themselves
,
as
the
Prophet
complains
,
Isai.
64.7
.
No
man
stirs
up
himself
to
take
hold
on
God
.
It
's
said
in
Exod.
35.28
.
They
came
every
one
whose
heart
stir'd
him
up
.
Your
hearts
had
need
be
stir'd
up
,
else
they
will
not
do
their
work
.
Is
it
fit
that
so
noble
a
faculty
(
then
which
there
is
none
under
Heaven
more
glorious
)
as
that
understanding
which
God
hath
entrusted
you
withall
,
should
be
no
more
improved
?
Was
this
golden
Candlestick
given
you
for
any
other
light
then
that
which
is
from
above
,
that
may
shew
you
the
way
to
union
with
God
,
and
enjoyment
of
him
?
Were
these
golden
Cabinets
given
you
,
and
have
you
the
keys
of
them
,
that
you
should
keep
them
empty
,
when
you
might
fill
them
with
heavenly
treasure
,
which
is
invaluable
?
David
calls
his
Soul
his
glory
;
you
stain
the
crown
of
your
glory
,
when
you
make
such
glorious
creatures
to
lacquey
after
every
creature
,
which
should
be
in
attendance
upon
God
,
like
Angels
in
the
presence
of
their
Father
.
When
the
mind
runs
after
vanity
,
you
become
vain
:
Jer.
2.
What
iniquity
have
your
fathers
found
in
me
,
that
they
run
far
from
me
,
and
walk
after
vanity
,
and
are
become
vain
?
The
vain
out-goings
of
your
minds
and
spirits
will
make
you
vain
,
yea
worse
then
nothing
.
What
injury
do
you
do
your selves
,
that
have
such
nimble
winged
messengers
,
(
that
can
mount
up
to
the
highest
Heavens
,
can
walk
with
Angels
,
can
lodg
themselves
in
the
bosom
of
the
glorious
God
,
can
present
all
your
Cases
to
him
,
can
bring
back
again
reports
of
mercy
to
you
,
)
if
you
use
them
not
?
Do
you
not
see
,
how
God
is
sending
out
to
you
continually
?
The
thoughts
of
his
heart
are
Love
,
eternal
Love
;
and
the
fruits
of
his
Love
are
always
sent
out
,
like
the
beams
of
the
Sun
:
He
hath
sent
out
his
own
Son
,
and
will
not
you
send
out
your
thoughts
towards
him
?
Will
not
you
order
your
thoughts
toward
him
,
who
hath
directed
his
greatest
Love
towards
you
?
What
is
your
life
,
but
a
continual
emanation
and
emission
of
divine
Love
?
And
is
God
thus
flowing
forth
to
you
,
and
will
you
stand
still
,
and
not
have
your
minds
runing
out
to
him
?
2.
In
the
next
place
:
As
this
is
a
fault
,
that
there
is
not
that
sending
out
of
the
thoughts
toward
God
,
and
that
setting
of
the
mind
to
this
work
;
so
this
is
another
fault
,
that
there
is
not
a
bending
of
the
mind
in
this
work
.
Oftentimes
the
mind
looks
up
,
but
it
's
so
feeble
,
that
a
mans
thoughts
are
like
an
arrow
shot
from
a
Bow
weakly
bent
,
which
reacheth
not
the
mark
.
It
's
wise
counsel
that
the
Wise-man
gives
;
Whatsoever
thine
hand
findeth
to
do
,
do
it
with
all
thy
might
.
I
am
sure
in
nothing
more
it
concerns
us
to
act
with
all
our
might
,
then
when
we
act
towards
God
,
in
whom
all
our
life
is
.
1
Chron.
22.19
.
Now
set
your
hearts
and
souls
to
seek
the
Lord
your
God
.
This
is
our
work
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
give
your
hearts
.
to
act
with
life
and
vigor
,
when
you
go
to
take
into
your
eyes
the
greatness
of
that
glory
which
you
hear
of
God
:
The
Apostle's
phrase
is
,
Have
the
loyns
of
your
mind
girt
,
when
you
are
upon
this
work
.
I
ask
you
that
question
,
which
Christ
put
to
some
in
another
case
,
What
went
you
out
to
see
?
When
you
crawl
and
move
,
as
if
you
had
no
heart
,
nor
spirits
,
whom
go
you
forth
to
see
?
What
,
him
that
is
the
Lord
of
Glory
,
the
only
Potentate
?
What
are
such
heavy
and
lazy
aspects
,
to
take
in
such
a
Glory
?
You
see
in
what
large
streams
your
thoughts
fly
forth
to
other
things
,
and
are
you
only
languishing
,
weak
and
feeble
in
things
of
so
great
concernment
?
Mal.
1.14
.
Cursed
be
the
deceiver
,
that
hath
in
his
flock
the
sound
and
the
strong
,
but
offers
the
blind
and
lame
.
Certainly
this
is
the
way
to
procure
a
curse
,
to
be
so
exceeding
remiss
in
your
addresses
to
God
;
hence
it
is
you
get
no
more
:
Then
God
comes
most
to
the
heart
,
when
the
eyes
are
most
set
upon
him
:
The
child
that
draws
with
strength
is
soonest
filled
:
The
Brests
of
Consolation
are
full
,
but
therefore
you
are
empty
and
complain
,
because
you
bend
not
your selves
to
draw
from
the
Wells
of
Salvation
:
You
take
not
pains
with
your selves
to
make
your
way
to
God
lively
.
3.
As
this
is
a
fault
,
not
to
send
our
your
minds
toward
God
,
and
not
to
bend
your
minds
to
the
work
;
so
this
is
another
,
the
not
binding
of
your
minds
to
it
:
You
should
not
only
go
to
God
,
but
stay
with
him
.
The
right
minding
of
God
,
is
not
a
transient
glance
,
and
sudden
cast
of
the
eye
,
that
is
presently
wheel'd
off
from
God
again
.
Psal.
143.5
.
I
remember
the
days
of
old
,
I
meditate
on
all
thy
works
:
I
remember
them
,
and
not
only
bring
them
to
remembrance
,
but
I
meditate
on
them
,
my
mind
talks
of
them
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
the
force
of
the
word
;
I
muse
,
and
stand
looking
on
the
works
of
thy
hands
:
this
is
that
which
fires
the
heart
,
when
a
mans
eye
is
fixed
on
God
.
Psal.
39.4
,
5.
My
heart
was
hot
within
me
;
while
I
was
musing
,
the
fire
kindled
:
then
spake
I
with
my
tongue
,
&c.
Indeed
that
is
a
season
of
kindling
,
when
the
mind
is
musing
;
but
when
the
mind
is
fleeting
and
floating
,
little
impression
is
made
,
little
good
comes
of
it
.
There
are
many
days
at
Court
,
wherein
strangers
come
to
see
,
and
are
soon
gone
;
and
what
get
they
?
Nothing
:
But
they
that
abide
in
the
presence
of
the
Prince
,
live
by
him
.
It
's
not
a
pointing
and
casting
of
your
eye
towards
Heaven
,
that
makes
God
your
portion
:
If
you
do
not
dwell
with
him
,
he
useth
you
like
strangers
.
Think
well
of
it
:
Certainly
where
the
Eye
abides
not
,
it
's
because
either
the
thing
displeaseth
,
or
there
is
some
better
thing
that
draws
away
your
hearts
.
What
is
there
in
Heaven
or
in
Earth
should
draw
away
your
minds
from
these
Visions
?
When
you
look
upon
him
who
is
most
glorious
,
is
he
not
worthy
,
on
whom
your
Souls
should
dwell
?
and
your
minds
rest
themselves
with
all
their
might
?
Certainly
what
we
love
,
that
will
hold
us
,
that
will
be
in
our
thoughts
,
we
need
not
call
out
our
minds
;
and
if
once
the
eye
be
set
upon
it
,
it
holds
;
as
the
Loadstone
,
having
drawn
the
Iron
,
keeps
it
fast
to
it self
.
Christ
himself
acknowledgeth
such
an
operation
of
love
upon
himself
;
Cant.
6.5
.
Turn
away
thine
eyes
,
Or
,
taken
away
mine
heart
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
excordiasti
me
.
for
they
have
overcome
me
:
And
in
Cant.
4.9
.
Thou
hast
ravisht
my
heart
,
my
Sister
,
my
Spouse
,
with
one
of
thine
eyes
:
Christ
was
as
one
that
had
lost
his
heart
,
as
the
word
imports
;
He
is
pleased
so
to
express
his
deep
affection
toward
his
Church
:
He
was
held
in
the
galleries
,
and
captivated
with
love
to
his
People
,
so
that
his
eye
was
ever
upon
them
,
he
loved
to
behold
them
,
it
satisfied
his
Soul
as
marrow
and
fatness
to
see
them
:
He
shall
see
of
the
travel
of
his
Soul
,
and
be
satisfied
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Isai.
53.11
.
And
indeed
he
saith
he
cannot
get
his
eyes
off
them
:
Can
a
mother
forget
her
child
?
Isai.
49.14
.
No
more
can
I
forget
you
.
And
is
Christ
so
tender
in
his
love
toward
us
,
that
he
ever
minds
us
;
and
shall
our
minds
be
so
loose
to
him
?
so
fluttering
and
fleeting
?
Shall
there
be
no
more
care
to
bind
our selves
in
cords
of
love
to
him
,
that
we
may
ever
behold
him
,
who
bears
us
in
his
brest
before
his
Father
always
?
4.
This
is
our
fault
,
that
whatsoever
is
done
in
sending
,
bending
,
and
binding
of
our
minds
towards
God
,
yet
with
some
at
least
(
O
that
it
might
not
be
true
of
all
)
it
's
not
their
course
and
trade
:
Now
and
then
they
are
awakened
,
and
get
up
into
Heaven
to
see
their
Father
,
but
it
is
not
dayly
;
and
here
is
their
failing
,
that
it
's
not
their
course
as
it
was
Davids
:
Psalm
145
Every
day
will
I
praise
thee
:
And
,
I
am
ever
thee
,
Psal.
73.
I
beseech
you
consider
it
;
Is
this
now
and
then
going
to
Heaven
,
within
the
vail
,
to
live
the
life
of
Friends
?
Is
this
to
carry
your selves
as
children
,
to
be
so
strange
at
home
?
What
,
now
and
then
,
once
a
month
or
week
,
seldom
to
be
where
you
always
should
be
?
You
should
ever
dwell
with
God
,
as
the
lovely
Center
and
resting
place
of
your
Souls
,
and
you
are
seldom
with
him
;
is
this
fair
?
Is
Christ
and
the
Father
of
Christ
objects
that
are
not
worth
the
looking
after
?
such
mean
things
,
that
a
visit
now
and
then
should
serve
the
turn
?
What
said
the
Queen
of
Sheba
concerning
Solomon
?
Blessed
are
these
thy
servants
,
that
Always
stand
before
thee
,
and
hear
thy
wisdom
:
If
she
were
so
taken
with
Solomon
,
remember
that
a
greater
then
Solomon
is
here
.
And
will
you
deprive
your selves
of
that
blessedness
,
which
you
might
enjoy
by
standing
always
in
the
presence
of
your
Father
,
to
hear
his
Wisdom
,
and
behold
his
Glory
?
But
if
this
be
a
fault
(
as
indeed
it
is
)
what
shall
we
say
of
that
voluntary
retention
of
our
minds
,
when
the
voyce
of
God
within
bids
us
go
and
visit
Heaven
,
but
we
sit
still
in
a
voluntary
reluctancy
to
the
voyce
that
speaks
?
What
shall
we
say
to
that
voluntary
diversion
of
mind
,
when
God
sets
himself
in
our
eyes
,
and
our
minds
turn
off
from
God
,
and
pitch
on
other
things
,
and
have
no
content
in
beholding
him
?
But
above
all
,
what
shall
we
say
to
that
voluntary
effusion
and
vile
expence
of
mind
and
strength
of
understanding
upon
vanities
,
when
we
send
out
thoughts
in
whole
troops
towards
vanities
,
and
do
not
spare
one
toward
Heaven
?
Certainly
this
is
a
crime
of
a
very
high
nature
.
You
see
in
part
what
is
your
fault
,
and
to
know
that
is
a
great
advantage
;
I
have
endevored
to
shew
you
it
in
the
several
degrees
of
it
;
I
shall
now
shew
you
the
Causes
of
it
.
CHAP.
V.
How
the
Soul
comes
to
wander
from
God
:
Of
divine
Permission
in
this
Case
:
Discouragements
pretended
:
The
heart
pleased
with
something
else
more
then
God
.
1.
THe
first
is
,
Divine
Permission
:
God
pleaseth
to
leave
his
people
much
to
themselves
,
for
ends
best
known
to
himself
;
and
oh
,
what
work
is
made
when
this
wilde
Boar
is
let
into
the
Garden
?
How
doth
he
trample
and
tread
down
?
What
spoil
doth
he
make
,
when
he
is
got
into
the
place
where
he
most
gladly
would
be
?
How
did
God
let
him
in
upon
Job
?
so
that
his
thoughts
by
visions
in
the
night
troubled
him
;
how
was
he
tost
in
his
spirit
?
Solomon
,
how
did
the
Devil
run
away
with
his
understanding
?
and
carry
him
almost
into
a
total
forgetfulness
of
God
,
that
no
good
man
I
think
ever
since
the
Creation
did
run
so
desperate
a
race
as
he
did
?
God
was
rooted
out
of
his
heart
,
as
it
were
,
he
giving
himself
up
to
fulfil
the
lusts
of
his
eyes
and
of
his
mind
with
all
his
might
;
but
in
the
end
he
cries
out
,
Vanity
of
vanities
,
all
is
vanity
and
vexation
of
spirit
.
Certainly
it
were
better
the
Devil
had
power
to
run
away
with
our
estates
and
liberties
,
then
with
our
thoughts
,
keeping
them
in
captivity
,
and
as
the
steers-man
of
our
minds
ordering
their
motions
at
his
pleasure
.
Some
mens
understandings
(
by
the
mighty
workings
of
these
principalities
and
powers
)
are
as
swiftly
carried
to
imaginations
of
evil
,
as
Eagles
when
they
fly
to
dead
bodies
,
or
as
any
creatures
when
they
make
haste
to
their
prey
.
You
shall
see
a
man
,
when
he
is
in
this
case
,
all
his
thoughts
are
beneath
Heaven
,
and
they
roul
up
and
down
the
world
,
and
pitch
sometimes
here
,
sometimes
there
,
as
things
suit
,
but
are
separated
from
God
,
and
he
cannot
get
off
:
but
as
Jael
strook
a
nail
into
the
head
of
Sisera
,
and
fastened
him
to
the
ground
;
so
mens
thoughts
and
minds
are
fastened
to
something
in
the
world
,
that
they
cannot
deliver
themselves
.
This
is
a
woful
day
indeed
,
when
God
will
not
be
seen
;
when
God
saith
of
a
man
,
as
David
of
Absalom
,
Let
him
not
see
my
face
.
Truly
if
this
be
the
condition
of
any
,
that
their
understandings
are
ridden
by
the
Devil
,
and
carried
away
from
God
;
go
to
Christ
,
confess
and
humble
your selves
,
seek
his
face
,
who
is
the
Father
of
spirits
,
and
hath
command
and
power
over
Devils
,
that
as
by
permission
he
hath
suffered
the
unclean
Spirit
to
enter
,
so
by
his
commanding
word
he
may
say
to
them
,
Come
forth
,
that
your
understandings
may
be
free
for
their
proper
work
;
for
he
only
can
cast
down
imaginations
,
and
every
thing
that
exalteth
it self
against
the
knowledg
of
God
,
and
bring
into
captivity
every
thought
into
the
obedience
of
Christ
,
2
Cor.
10.5
.
Many
may
complain
as
Job
in
another
case
,
Chap.
17.11
.
My
days
are
passed
,
my
purposes
are
broken
off
;
even
the
thoughts
of
my
heart
;
or
as
it
is
in
the
Margin
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
possessions
of
my
heart
are
broken
off
:
as
if
a
man
should
say
,
I
had
thoughts
of
Jesus
Christ
,
I
was
wont
to
have
sweet
apprehensions
of
my
Father
,
which
took
me
much
;
God
was
wont
to
take
up
my
Soul
,
and
my
mind
was
wont
to
be
contentfully
possest
with
the
meditation
of
him
;
now
these
possessions
are
gone
,
and
broken
off
.
Pray
then
as
David
,
Psal.
119.37
.
Turn
away
mine
eyes
from
beholding
vanity
;
or
,
make
mine
eyes
to
pass
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
they
be
not
held
to
gaze
upon
vanity
,
but
that
I
may
run
with
freedom
the
Race
that
is
set
before
me
,
having
God
still
in
mine
eyes
.
2.
A
second
cause
of
this
great
fault
(
not
having
our
eyes
bent
and
fixt
on
God
)
is
Discouragements
:
Indeed
Discouragements
are
called
,
a
weakening
of
the
hands
,
in
Jer.
38.4
.
Melting
of
the
heart
,
Deut.
1.28
.
Breaking
of
the
heart
,
Numb
.
32.7
.
All
to
shew
,
that
a
man
under
discouragements
is
made
unfit
and
unmeet
for
service
.
1.
Says
one
,
I
like
this
well
,
and
you
speak
to
my
heart
,
when
you
speak
of
this
eying
and
minding
of
God
,
and
my
wishes
keep
pace
with
the
Rule
;
I
am
ready
to
say
,
I
would
it
were
so
with
me
;
but
the
work
is
too
hard
for
me
,
I
find
no
strength
to
it
.
Answ.
Suppose
you
do
not
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
indeed
commonly
the
best
things
are
hard
;
though
this
be
hard
,
yet
it
's
a
necessary
work
,
and
you
must
never
plead
necessity
against
Duty
:
You
are
bound
to
it
;
all
Law
requires
this
.
Is
it
hard
?
but
is
it
not
good
?
doth
not
the
work
pay
you
wages
?
My
meditation
of
him
shall
be
sweet
,
saith
David
.
Again
,
You
say
it
's
hard
,
but
not
so
hard
as
is
pretended
;
and
all
the
hardship
that
is
in
it
,
we
have
brought
into
it
;
let
us
not
then
complain
;
though
we
sweat
at
the
work
,
let
us
be
willing
to
do
it
.
And
remember
what
I
tell
you
,
though
you
have
lost
the
command
you
had
over
your
spirits
,
yet
if
you
be
in
Christ
it
's
in
part
restored
to
you
.
You
see
how
you
can
send
out
your
understandings
,
and
how
they
can
shout
out
thoughts
upon
other
things
;
and
will
you
not
use
a
command
over
them
in
this
,
in
directing
them
toward
God
,
for
the
beholding
of
him
?
What
is
the
renewing
of
your
mind
,
but
the
giving
it
a
powerful
propensity
to
move
towards
God
,
and
the
things
of
God
?
If
then
you
are
in
part
renewed
,
the
difficulty
is
in
part
removed
:
You
have
reason
therefore
,
in
regard
of
the
necessity
and
sweetness
of
the
work
,
to
set
your
minds
to
it
.
Besides
,
Your
minds
are
swift
of
motion
;
you
should
not
speak
of
difficulty
,
when
in
an
instant
you
can
start
from
Earth
to
the
highest
Heavens
.
Again
,
When
you
look
to
God
and
Jesus
Christ
,
you
look
to
one
that
opens
to
you
:
If
you
draw
near
to
God
,
he
will
draw
near
to
you
;
If
the
Journey
be
long
,
he
will
meet
you
more
then
half
way
:
Isai
.
64.
He
meets
them
in
the
way
that
rejoyce
,
and
work
righteousness
.
So
that
if
you
set
to
the
work
,
you
are
not
like
to
be
as
one
that
launcheth
out
into
the
deep
Sea
,
where
he
sees
no
bounds
;
or
like
one
in
a
Desart
,
wandering
alone
on
foot
;
but
you
go
forth
to
one
,
that
comes
forth
to
you
.
CHAP.
VI.
False
Meditation
subdueth
not
the
heart
.
A
wicked
heart
hath
no
joy
in
the
thoughts
of
God
.
What
's
done
,
and
not
according
to
Rule
,
is
as
if
it
were
undone
.
The
heart
which
mindeth
not
God
in
a
constant
course
is
not
right
.
THere
is
a
generation
of
men
,
3
Exercise
.
whose
course
is
quite
cross
to
Davids
:
Whereas
he
saith
,
Mine
eyes
are
Ever
towards
the
Lord
,
they
may
say
,
Mine
eyes
are
Never
towards
the
Lord
;
God
is
not
in
all
their
thoughts
,
Psal.
10.4
.
God
reckons
a
thing
as
not
done
in
several
respects
.
1.
When
it
's
not
done
to
purpose
;
when
a
work
is
done
,
but
reacheth
not
its
end
:
Jer.
8.6
.
No
man
repents
,
saying
,
What
have
I
done
?
Yet
Isai.
59.12
.
God
acknowledgeth
something
upon
record
to
be
done
;
they
confest
that
their
transgressions
were
multiplied
before
him
,
and
their
sins
testified
against
them
;
yet
he
complains
,
No
man
repents
,
&c.
because
it
was
not
done
to
purpose
,
the
work
was
not
home
.
Psal.
119.59
.
I
considered
my
ways
,
and
turned
my
feet
unto
thy
Testimonies
:
I
made
haste
,
and
delayed
not
to
keep
thy
Testimones
.
Here
was
a
work
to
purpose
.
Then
a
man
looks
toward
God
to
purpose
,
when
the
thoughts
of
God
are
the
possessions
of
his
heart
;
when
the
eye
is
so
set
on
God
,
that
the
heart
is
changed
into
the
likeness
of
God
.
Though
a
man
should
give
a
thousand
glances
every
day
toward
Heaven
,
if
there
be
no
effectual
impression
upon
the
heart
,
God
takes
it
as
if
a
man
ever
lookt
from
him
,
and
never
cast
an
eye
toward
him
:
Psal.
50.
They
are
called
a
people
that
forget
God
:
Surely
't
was
not
a
total
forgetfulness
;
for
the
Law
of
God
was
in
their
mouths
,
and
they
had
made
a
Covenant
with
him
by
sacrifice
;
but
their
remembrance
of
God
was
not
effectual
,
it
did
not
subdue
their
hearts
to
God
:
therefore
though
they
talkt
of
him
,
yet
God
chargeth
them
with
forgetfulness
of
him
.
1
John
3.6
.
the
Apostle
saith
,
that
they
that
live
in
sin
,
have
not
seen
God
,
neither
known
him
:
A
true
sight
o●
God
separates
a
man
from
himself
,
it
's
the
the
destruction
of
the
sins
he
lived
in
;
as
ignorance
and
forgetfulness
of
God
is
the
strength
of
sin
:
Forgetting
and
not
regarding
are
put
one
for
another
in
Scripture
;
I
forget
(
saith
the
Apostle
,
Phil.
3.
)
those
things
that
are
behind
;
i.e.
they
were
of
no
weight
with
him
,
he
regarded
them
not
.
So
when
men
forget
God
,
it
argues
they
regard
him
not
at
all
;
as
God
is
said
to
forget
men
,
when
he
will
do
nothing
for
them
;
then
a
man
is
as
forgotten
,
as
a
thing
that
is
not
.
Jer.
23.39
.
See
how
this
is
exprest
;
I
even
I
will
utterly
forget
you
,
Obliviscendo
obliviscar
.
or
in
forgeting
I
will
forget
you
,
and
I
will
utterly
forsake
you
,
and
cast
you
out
of
my
presence
,
and
bring
everlasting
reproach
upon
you
,
and
perpetual
shame
,
that
shall
not
be
forgotten
.
A
terrible
place
for
all
forgetters
of
God
.
2.
God
reckons
that
as
not
done
,
which
men
would
not
have
done
.
Sometimes
men
think
of
God
,
but
they
know
not
how
to
shun
it
,
God
breaks
in
upon
their
spirits
;
but
their
natural
temper
is
to
suffer
themselves
to
be
drunk
up
,
and
diverted
by
other
objects
:
A
natural
man
abhors
the
thought
of
God
;
nothing
so
sweet
to
a
Saint
,
My
meditation
of
thee
shall
be
sweet
.
A
good
man
could
be
content
to
live
out
of
himself
,
to
live
in
God
.
It
's
a
good
work
,
the
work
of
Angels
;
they
who
once
have
been
used
to
this
employment
,
know
not
how
to
wish
to
change
.
One
Eudoxius
wisht
,
that
he
might
be
admitted
to
come
near
the
body
of
the
Sun
,
to
have
a
full
view
of
it
,
though
it
devour'd
him
;
He
was
something
rash
in
his
wish
:
But
there
is
something
proportionable
in
a
godly
spirit
;
he
so
loves
God
,
that
he
could
be
content
to
be
swallowed
up
in
the
beholding
of
him
.
'T
is
said
of
some
,
Rom.
1.28
.
That
they
liked
not
to
retain
God
in
their
knowledg
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Haimo
.
and
God
gave
them
up
to
a
Reprobate
Mind
:
They
liked
not
;
that
is
,
they
not
only
neglected
,
but
despised
;
it
seemed
not
good
to
them
:
so
the
Syriac
;
It
was
a
very
unpleasing
thing
to
them
,
to
know
and
to
mind
God
.
It
's
usual
in
Scripture
,
that
verbs
negative
are
put
for
their
contraries
.
Zech.
8.7
.
Love
not
a
false
Oath
:
Love
not
,
that
is
,
hate
it
.
Heb.
13.2
.
Forget
not
to
entertain
strangers
;
that
is
,
be
sure
you
mind
it
,
and
have
this
in
your
hearts
to
be
ready
to
it
.
Revel.
12.
They
loved
not
their
lives
to
the
death
;
Animarum
suarum
pro.
digi
.
Beza
.
they
did
with
their
lives
as
with
things
they
hate
,
not
at
all
regard
them
.
So
when
it
's
said
,
they
liked
not
to
retain
the
knowledg
of
God
in
their
thoughts
,
the
meaning
is
,
they
hated
that
God
should
have
any
room
in
them
,
or
that
there
should
be
any
knowledg
of
God
in
their
hearts
.
Though
the
worst
of
men
cannot
but
sometimes
have
God
in
their
eyes
,
yet
because
they
like
it
not
,
God
counts
it
is
not
done
,
and
takes
it
as
if
they
gave
him
no
attendance
,
or
never
lookt
after
him
.
The
Apostle
Rom.
7.17
.
upon
this
account
reckons
,
It
's
no
more
I
,
but
sin
that
dwelleth
in
me
;
because
the
propention
of
my
spirit
,
my
better
part
,
is
all
towards
God
,
it
is
no
more
I
:
In
this
sence
,
when
a
wicked
man
thinks
of
God
,
it
's
not
the
man
that
doth
it
,
but
his
conscience
,
or
the
power
of
God
upon
him
;
he
doth
what
he
would
not
do
.
As
in
another
case
,
Quae
quia
non
potuit
non
facit
illa
facit
.
when
a
man
would
do
a
thing
,
though
he
cannot
do
it
,
it
goes
for
done
with
God
;
as
it
's
said
of
Abraham
concerning
his
son
,
and
David
concerning
the
temple
:
So
that
whether
it
be
good
or
evil
,
it
's
not
reckoned
if
the
will
be
not
in
it
.
Let
no
man
deceive
himself
;
though
he
cast
his
eyes
toward
Heaven
all
the
day
long
,
if
he
love
not
this
work
,
he
doth
nothing
.
3.
That
which
is
not
done
according
to
the
Rule
,
God
reckons
it
as
not
done
.
If
a
Master
set
his
servant
about
a
work
,
if
he
do
it
not
according
to
the
pattern
and
rule
which
is
set
him
,
nothing
is
done
,
it
may
be
worse
then
nothing
.
This
is
not
to
eat
the
Lords
Supper
,
1
Cor.
11.20
.
Yet
they
did
eat
it
;
but
because
it
was
not
done
after
its
due
manner
,
he
saith
,
this
is
not
to
eat
it
.
And
mark
it
,
what
God
faith
in
this
case
,
Isai.
43.22
.
Thou
hast
not
called
on
me
,
O
Jacob
,
but
hast
been
weary
of
me
,
O
Israel
:
Thou
hast
not
brought
me
the
small
cattel
of
thy
burnt-offerings
,
neither
hast
thou
honored
me
with
thy
sacrifices
:
I
have
not
caused
thee
to
serve
with
an
offering
,
nor
wearied
thee
with
incense
:
Thou
hast
bought
me
no
sweet
cane
with
money
,
neither
hast
thou
filled
me
with
the
fat
of
thy
sacrifices
,
&c.
Yet
they
did
these
things
,
and
God
acknowledgeth
it
;
Jer.
6.20
.
To
what
purpose
cometh
there
to
me
Incense
from
Sheba
?
and
the
sweet
Cane
from
a
far
Country
?
Your
burnt-offerings
are
not
acceptable
,
nor
your
sacrifices
sweet
to
me
.
He
looks
on
the
thing
as
not
done
,
because
't
is
not
done
as
it
should
be
.
Men
think
of
God
,
but
their
thoughts
are
not
holy
,
awful
,
and
subjecting
the
spirit
:
they
think
of
God
,
but
their
thoughts
are
no
way
proportionable
to
the
Majesty
of
God
;
they
look
loosly
,
carelesly
and
carnally
upon
God
;
they
peep
upon
that
glory
with
an
unholy
and
undaunted
spirit
,
and
so
it
s
against
the
Rule
,
and
God
reckons
it
not
done
,
nay
it
will
be
worse
to
them
;
God
will
recompence
upon
their
heads
even
their
thoughts
of
him
;
this
he
will
punish
severely
:
People
think
they
do
well
when
they
have
good
thoughts
,
and
think
well
;
they
are
deceived
:
for
if
their
thoughts
be
not
as
they
should
be
,
though
they
be
for
number
as
motes
in
the
Sun
,
they
do
no
good
,
but
bring
many
sufferings
and
punishments
upon
them
.
4.
That
which
is
a
mans
course
and
trade
,
denominates
a
man
,
and
not
any
particular
action
.
A
man
may
come
to
a
Carpenters
house
,
and
take
up
his
tools
,
and
do
something
at
his
work
,
but
this
makes
him
not
a
Carpenter
,
it
doth
not
denominate
him
,
because
that
is
not
his
trade
.
The
best
Saints
sin
;
yet
because
it
's
not
their
trade
and
course
,
they
are
said
not
to
sin
,
and
are
called
blameless
and
holy
,
&c.
And
David
is
said
to
be
a
man
after
Gods
own
heart
,
(
notwithstanding
his
many
failings
,
)
because
the
habit
of
his
spirit
was
so
.
Now
the
course
of
the
world
is
a
course
of
habitual
and
voluntary
forgetfulness
of
God
,
endeavoring
to
shut
God
out
of
their
thoughts
;
and
if
their
thoughts
do
run
towards
him
,
it
's
but
as
water
out
of
its
proper
channel
,
not
in
its
place
;
their
way
is
altogether
out
of
God
,
that
we
may
say
of
God
in
reference
to
these
,
as
Job
of
places
not
frequented
,
They
are
forgotten
of
the
foot
,
Job
28.4
.
So
the
minds
and
spirits
of
these
men
converse
not
with
God
,
but
he
is
forgotten
of
the
foot
of
their
Souls
:
This
is
a
dangerous
state
;
when
they
are
not
with
God
,
where
are
they
?
In
the
night
tares
are
sown
;
and
when
is
night
,
but
when
God
appears
not
?
(
as
the
non-appearance
of
the
Sun
makes
darkness
,
)
and
then
the
night
takes
place
,
and
now
all
evil
is
to
be
found
in
that
man
.
Judg.
3.7
.
They
did
evil
,
and
forgot
God
:
Those
two
are
joyned
together
,
as
the
cause
and
the
effect
;
they
forgot
God
,
and
therefore
did
evil
▪
Forgetfulness
and
unmindfulness
of
Gods
is
the
womb
of
all
sin
,
where
every
unclean
spirit
nests
.
A
man
that
lives
in
forgetfulness
of
God
,
is
free
to
righteousness
,
as
the
Apostle
speaks
,
Rom.
6.20
.
He
is
in
no
bonds
to
God
,
he
feels
no
obliging
power
in
any
thing
upon
his
spirit
toward
God
.
Non
entis
&
non
appa●entis
eadem
est
ratio
.
As
things
that
are
not
,
so
things
that
are
unknown
and
not
minded
,
are
worth
nothing
.
It
's
all
one
to
me
,
whether
things
be
not
,
or
be
forgotten
.
The
spirits
of
those
men
are
in
a
woful
case
,
that
live
without
God
;
they
are
as
Sheep
without
a
Shepherd
,
and
like
a
Ship
among
Rocks
;
nothing
but
a
divine
hand
can
rescue
them
from
everlasting
Shipwrack
.
All
affections
of
love
,
joy
,
fear
and
hope
,
flow
from
sight
of
God
;
therefore
where
there
is
no
sight
and
knowledg
of
God
,
men
are
free
to
all
evil
:
If
thou
forgettest
God
,
thou
clearly
pronouncest
,
and
the
express
language
of
thy
course
is
,
that
there
is
no
God
;
this
very
thing
strips
him
of
all
loveliness
and
beauty
,
one
not
worthy
to
be
minded
.
What
is
more
contemptible
,
then
that
which
no
man
will
look
on
?
Forgetfulness
is
the
state
of
death
:
Psal.
31.12
.
That
I
be
not
as
one
forgotten
among
the
dead
.
When
God
is
not
remembered
by
thee
,
he
is
to
thee
a
dead
thing
:
And
what
is
thy
mind
,
but
as
a
grave
,
a
place
of
darkness
and
forgetfulness
,
where
is
nothing
but
pollution
and
corruption
,
and
whatsoever
is
loathsom
in
it self
,
and
destructive
to
thee
?
It
's
the
speech
of
Bildad
in
Job
8.11
,
12
,
13
,
14.
Can
the
rush
grow
without
mire
?
or
the
flag
without
water
?
Whilest
it
is
yet
in
his
greenness
,
and
not
cut
down
,
it
withereth
before
any
other
herb
.
So
are
the
paths
of
all
that
forget
God
,
and
the
hypocrites
hope
shall
perish
:
Whose
hope
shall
be
cut
off
,
&c.
Though
the
marrow
be
fresh
in
thy
bones
,
and
thou
be
in
the
vigor
of
thy
youth
,
though
all
be
green
and
flourishing
about
thee
,
yet
thou
art
but
like
the
flag
without
water
,
and
the
rush
without
mire
,
in
a
withering
,
dying
and
wasting
condition
,
though
at
present
thou
please
thy self
in
beholding
thine
own
greenness
;
so
are
the
paths
of
all
that
forget
God
.
Therefore
it
's
good
to
consider
of
it
betime
.
Psal.
9.17
.
David
saith
,
God
will
turn
all
that
forget
him
into
[
Hell
;
]
Sheol
.
The
word
signifies
,
a
state
of
death
,
yea
a
depth
of
deaths
:
Indeed
to
forget
God
,
is
a
deep
sin
,
and
it
brings
deep
death
upon
men
that
live
in
it
,
that
dare
walk
so
boldly
,
viewing
every
creature
,
and
minding
every
vanity
,
and
do
not
make
it
their
work
to
mind
God
:
All
the
good
you
do
shall
be
forgotten
,
and
all
the
evil
you
do
shall
be
remembered
,
and
God
will
say
to
you
one
day
,
I
know
you
not
;
I
was
a
stranger
to
you
upon
Earth
,
I
could
not
have
an
eye
from
you
,
but
when
your
lazy
idle
spirits
pleased
;
and
now
,
out
of
my
sight
,
I
'le
never
own
you
,
nor
look
upon
you
more
:
and
this
will
be
the
case
of
all
that
forget
God
.
Having
presented
you
with
the
Fault
,
I
shall
now
lay
before
you
the
Causes
,
whence
it
is
that
men
live
so
in
a
course
of
forgetfulness
of
God
.
CHAP.
VII
.
Man
wanders
from
God
,
having
lost
the
government
of
his
spirit
.
Thoughts
of
God
suit
not
perverted
Souls
,
are
above
them
and
against
them
.
Satan
lord
of
the
imaginations
and
master
of
the
affections
in
those
which
forget
God
.
1.
MEn
have
lost
the
regiment
of
themselves
,
that
government
which
God
had
put
into
their
hands
over
themselves
.
Man
was
created
in
a
good
state
,
like
a
well
ordered
family
,
where
there
are
some
in
command
,
and
others
under
command
;
some
commanding
,
and
others
commanded
:
He
made
man
upright
,
saith
Solomon
,
Eccles.
7.27
.
When
is
a
thing
right
?
When
it
agrees
with
its
Rule
.
God
and
man
were
alike
,
the
Image
of
God
was
upon
man
:
What
is
the
Image
of
God
?
God
is
good
and
God
is
wise
,
and
so
was
man
;
and
this
was
the
rightness
of
mans
condition
:
God
made
man
right
;
Aquin.
all
was
in
order
;
the
reason
of
man
was
subject
to
God
,
and
the
spirit
of
man
was
subject
to
Reason
;
Man
had
the
command
of
himself
,
that
he
could
set
his
thoughts
in
order
,
and
send
them
out
upon
their
proper
work
and
errand
,
and
raise
affections
suitable
to
their
objects
,
and
command
their
motion
.
Now
the
case
is
altered
:
1
Thes.
5.14
.
The
Apostle
speaking
of
some
men
,
among
other
terms
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
he
calls
them
[
unruly
:
]
This
may
be
the
name
of
the
whole
state
of
man
;
he
is
unruly
;
like
an
Army
routed
,
where
neither
Commander
nor
Soldier
are
in
their
places
:
so
is
man
,
having
swerved
from
his
Rule
.
The
truth
is
,
the
government
is
not
utterly
extinct
,
but
utterly
perverted
;
like
a
Change
in
a
State
,
where
though
there
be
an
alteration
in
the
frame
and
constitution
of
it
,
yet
there
will
be
a
Government
still
:
So
here
;
that
government
which
man
had
over
himself
being
perverted
,
now
that
which
is
good
is
trampled
upon
,
and
that
which
is
evil
is
exalted
;
Serving
divers
lusts
and
pleasures
,
saith
the
Apostle
,
Tit.
3.5
.
This
is
the
state
of
man
:
In
Prov.
17.24
.
The
eyes
of
a
fool
are
in
the
ends
of
the
Earth
;
wandering
up
and
down
like
masterless
creatures
:
God
is
forgotten
,
and
man
hath
lost
the
command
of
himself
,
to
set
and
hold
his
mind
streightly
in
attendance
upon
God
.
This
is
one
Cause
.
2.
Another
is
this
,
God
is
not
the
object
that
suits
them
:
The
eye
is
not
pleased
,
therefore
it
withdraws
.
What
is
in
God
,
is
above
man
:
Man
was
created
in
a
state
of
obedience
to
God
,
and
communion
with
him
,
but
now
is
sunk
into
such
a
state
of
darkness
and
depravation
,
that
what
was
his
life
,
is
now
too
high
for
him
;
that
as
our
bodies
cannot
live
in
the
ayr
,
so
the
understandings
of
men
cannot
now
feed
upon
God
who
is
their
proper
bread
,
and
is
so
indeed
to
those
who
are
delivered
from
this
polluted
and
defiled
,
perverted
and
impotent
state
.
As
beasts
take
no
pleasure
in
beholding
heaps
of
gold
,
and
rich
cabinets
of
precious
Jewels
(
which
are
excellent
and
glorious
in
the
eyes
of
men
)
because
they
suit
not
with
their
condition
:
So
the
eye
of
a
man
is
not
taken
with
beholding
God
,
though
he
be
good
beyond
all
expression
,
even
he
that
made
and
keeps
all
good
in
Heaven
and
in
Earth
,
the
blessed
Fountain
of
all
;
because
there
is
now
an
unsuitableness
between
this
excellency
that
is
in
God
,
and
the
present
state
of
man
;
that
as
the
best
food
in
the
world
will
not
please
a
sick
stomack
,
so
neither
will
this
Angels
food
go
down
with
men
;
as
Solomon
in
Prov.
24.
saith
,
Wisdom
is
too
high
for
a
fool
:
[
Wisdom
,
]
whether
he
means
the
actions
that
are
to
be
governed
by
wisdom
,
or
the
dictates
and
rules
of
wisdom
,
every
thing
of
wisdom
is
too
high
for
a
fool
.
Creatures
cannot
go
higher
then
their
appointed
and
natural
station
:
A
fish
in
the
water
enjoys
it self
,
but
put
it
in
another
element
it
dyes
presently
.
Men
are
naturally
of
that
constitution
and
frame
,
that
they
cannot
live
but
on
low
things
,
they
cannot
live
above
:
What
is
the
life
of
a
Saint
,
is
death
to
the
world
:
to
rise
toward
God
,
is
the
resurrection
of
their
spirits
,
and
the
elevation
of
all
their
life
;
but
its
death
and
destruction
to
natural
men
.
And
they
are
not
only
averse
to
this
,
because
there
is
in
God
that
which
is
above
them
,
but
that
which
is
against
them
.
What
dreadful
apprehensions
hath
a
man
that
looks
upon
the
Power
and
Wisdom
of
God
,
his
Eternity
,
Omniscience
?
&c.
These
are
visions
that
fright
him
,
and
strike
his
heart
through
like
a
dart
;
This
God
is
holy
,
therefore
he
will
destroy
me
,
and
there
is
no
escaping
,
because
he
is
Omnipotent
and
Omniscient
.
There
is
in
the
nature
of
man
a
necessary
motion
(
that
it
puts
it self
upon
flight
)
from
every
thing
which
it
conceives
to
be
hurtful
;
it
will
not
endure
a
cohabitation
with
what
is
contrary
to
it
.
Who
can
dwell
with
everlasting
burnings
?
God
is
a
consuming
Fire
to
the
world
,
and
their
thoughts
and
apprehensions
take
fire
at
the
remembrance
of
him
,
and
scorch
their
Souls
,
and
they
cannot
endure
it
.
It
's
a
great
pain
for
a
man
to
be
where
he
would
not
:
Wo
is
me
,
saith
David
,
that
I
dwell
in
Meshech
.
It
's
a
perpetual
dis-rest
to
a
man
,
when
the
place
of
his
abode
displeaseth
him
.
Though
a
thing
be
never
so
good
,
yet
if
a
man
be
sunk
out
of
that
state
wherein
formerly
he
had
a
sweet
enjoyment
of
it
,
it
delights
not
.
Bury
her
out
of
my
sight
,
saith
Abraham
of
his
wife
when
she
was
dead
:
Though
he
loved
her
dearly
while
she
was
living
,
yet
when
she
was
dead
,
bury
her
out
of
my
sight
.
So
men
love
not
God
,
therefore
they
bury
him
out
of
their
sight
;
and
God
buries
such
out
of
his
sight
:
Jer.
15.1
.
I
will
cast
you
out
of
my
sight
,
as
I
have
cast
out
your
brethren
,
the
whole
seed
of
David
,
&c.
Man
,
as
he
is
in
his
depraved
state
,
hates
his
being
,
and
wishes
himself
rather
to
be
nothing
,
then
to
behold
such
an
one
as
God
,
that
is
everlasting
burnings
,
and
hath
an
unchangeable
Will
,
eternally
and
severely
to
punish
sinners
.
3.
A
strong
cause
of
mans
unmindfulness
of
God
,
is
that
distance
into
which
the
nature
of
man
is
sunk
from
all
good
,
especially
from
the
greatest
good
;
and
as
any
thing
lies
near
that
,
and
hath
most
tendency
to
it
,
so
the
heart
of
man
draws
back
most
from
it
.
As
a
man
that
is
renewed
loves
that
best
that
is
best
,
and
then
that
which
is
next
to
it
:
so
an
unregenerate
man
loves
that
best
which
is
worse
;
and
hence
they
give
themselves
up
to
all
vanity
,
setting
open
their
Souls
,
and
prostituting
themselves
to
every
thing
that
is
evil
,
and
become
a
common
habitation
and
resting
place
for
every
thing
that
is
not
good
;
and
the
more
unlike
any
thing
is
to
God
,
the
better
entertainment
the
heart
of
man
gives
it
:
By
this
voluntary
tradition
of
himself
,
he
is
so
captivated
to
those
things
that
he
had
once
a
power
over
,
and
his
back
so
bowed
down
,
and
he
so
held
under
,
that
he
cannot
come
out
of
this
state
,
except
God
bring
him
out
:
That
in
Mark
6.
doth
something
resemble
the
state
of
these
men
,
They
were
in
the
desart
,
where
were
many
comers
and
goers
,
and
they
had
no
leasure
to
eat
:
It
's
so
with
worldly
men
,
they
have
many
thoughts
coming
and
going
,
that
they
have
no
leasure
to
do
that
which
is
best
for
them
.
4.
The
last
Cause
is
this
,
God
doth
sometimes
give
men
up
,
and
leave
them
to
be
at
the
will
of
Satan
,
to
raign
and
order
their
motion
as
he
pleaseth
;
so
that
he
is
master
of
their
affections
,
and
lord
of
their
imaginations
;
and
he
calls
back
,
and
sends
them
out
hither
and
thither
as
he
pleaseth
:
He
is
called
the
strong
man
;
and
as
he
is
strong
,
so
he
works
strongly
:
He
is
said
Eph.
2.2
.
to
work
effectually
in
the
children
of
disobedience
:
Where
he
hath
possession
of
the
mind
,
he
picks
up
the
seed
sown
,
that
it
may
take
no
root
,
nor
spring
up
;
he
prepossesseth
the
mind
,
and
holds
it
in
perpetual
employment
;
like
Sampson
,
that
was
made
to
serve
in
a
mill
:
so
Satan
makes
the
Soul
to
run
a
round
which
way
pleaseth
him
,
that
it
hath
no
time
nor
leasure
to
look
towards
God
,
which
is
a
very
sad
thing
:
Joh.
13.2
.
It
's
said
of
Judas
,
The
Devil
having
put
into
his
heart
to
betray
Christ
,
&c.
When
once
the
Devil
hath
got
the
regiment
of
a
poor
creature
in
that
kind
,
he
puts
in
and
puts
out
at
pleasure
;
and
the
truth
is
,
when
he
put
this
thought
into
Judas
,
Satan
himself
entered
into
him
,
vers.
27.
he
came
in
with
those
thoughts
,
he
entered
when
they
entered
,
and
then
the
man
was
perpetually
and
mightily
employed
by
him
.
The
mind
of
man
is
naturally
fruitful
in
thoughts
,
tending
from
God
:
Out
of
the
heart
proceed
evil
thoughts
,
Mat.
15.19
.
It
is
with
the
nature
of
man
,
as
't
is
with
some
ground
,
that
brings
forth
some
things
of
it
self
;
but
if
it
be
drest
by
a
skilful
man
,
it
abounds
much
more
.
When
Satan
becomes
the
Gardiner
of
the
Soul
,
every
plant
there
multiplies
and
fructifies
exceedingly
,
and
there
will
be
a
mighty
encrease
.
Hence
it
is
,
that
man
lives
in
a
course
of
forgetfulness
of
God
,
because
by
a
voluntary
diverting
of
himself
from
God
,
at
length
God
is
provoked
to
divert
from
him
,
and
then
Satan
takes
possession
of
the
heart
and
thoughts
,
he
enters
and
commands
the
man
at
his
pleasure
.
This
may
suffice
to
set
before
you
the
Causes
of
that
unnatural
and
that
hateful
forgetfulness
of
God
,
wherein
most
in
the
world
live
;
I
beseech
you
mind
it
,
it
's
a
business
of
exceeding
great
weight
.
My
next
work
is
to
perswade
you
to
practise
the
Duty
held
forth
,
That
you
would
always
have
your
eyes
toward
God
.
CHAP.
VIII
.
Perswasions
to
frequent
Emanations
and
contentful
abode
of
Soul
with
God
.
Minding
of
God
a
work
possible
to
Christians
:
A
work
of
the
most
excellent
power
.
Spiritual
actions
easier
then
bodily
.
Contemplative
life
everlasting
.
Natural
propensity
of
Soul
to
God
renewed
in
Saints
.
A
blessing
of
love
in
true
mindfulness
of
God
.
LIve
in
a
more
close
attendance
upon
God
:
You
never
live
rightly
,
till
you
live
in
the
world
as
in
a
place
consecrated
to
God
.
It
's
an
extream
wrong
to
the
end
of
our
Being
,
when
we
let
our
minds
loose
unto
vanity
:
To
be
extravagant
and
open
to
vanity
,
is
worse
then
that
the
Temple
should
have
been
opened
to
all
abominations
.
This
work
is
little
regarded
in
the
world
,
little
of
it
is
done
:
The
Children
of
the
night
are
altogether
in
the
dark
,
and
shut
out
from
God
;
the
Children
of
the
light
very
much
found
in
forgetfulness
of
him
:
And
truly
these
days
in
special
manner
abound
with
this
fault
;
men
stand
more
remote
from
God
now
then
ever
:
Forgetfulness
of
him
from
whom
all
our
Being
is
,
and
upon
whom
we
all
depend
,
reigns
;
yea
much
of
it
is
there
where
men
think
themselves
to
be
raised
most
unto
God
,
and
brought
into
more
conformity
to
him
,
and
communion
with
him
.
My
counsel
to
you
is
,
to
look
to
your
eyes
:
My
eye
(
saith
David
)
is
ever
towards
the
Lord
:
And
oh
that
all
our
eyes
were
so
fixed
.
The
work
that
I
now
call
for
is
,
the
willing
,
holy
and
frequent
emanation
and
outgoing
of
your
minds
towards
God
,
and
contentful
and
effectual
abode
with
him
.
I
shall
give
you
a
few
Arguments
to
press
this
Duty
;
and
indeed
we
had
need
have
Arguments
urg'd
with
all
force
,
and
it
's
well
if
a
hundred
Arguments
draw
one
man
;
the
most
argumentative
discourse
in
the
world
is
not
strong
enough
alone
to
prevail
with
men
.
1.
The
first
Argument
is
from
the
nature
of
the
work
;
it
's
that
which
you
may
do
,
it
's
a
work
possible
,
it
's
a
work
that
you
have
power
to
do
:
When
God
calls
for
your
eyes
,
it
supposeth
your
eyes
are
not
so
set
and
fastened
in
your
heads
,
not
so
fixt
and
immovable
,
but
you
may
look
up
to
him
,
you
may
eye
him
and
mind
him
;
God
never
gave
a
Command
impossible
:
But
here
is
this
threefold
fault
,
which
I
'le
but
touch
.
That
men
having
understandings
to
mind
God
,
their
minds
stand
still
like
standing
water
,
or
like
a
clock
whose
wheels
move
not
at
all
;
which
fault
however
sometimes
it
may
be
from
a
meer
distemper
,
yet
oftentimes
it
is
from
a
sinful
principle
:
There
is
no
list
in
mens
hearts
to
look
to
God
,
nay
there
is
a
withdrawing
from
God
,
and
rather
then
the
understanding
shall
be
employ'd
upon
God
,
it
shall
run
at
waste
(
like
water
,
)
or
stand
still
,
and
not
move
.
Men
sometimes
do
look
to
God
,
but
as
it
's
not
their
dayly
course
,
so
they
do
it
not
with
strength
,
but
weakly
and
faintly
:
Slight
visions
leave
but
very
shallow
impressions
:
These
men
live
according
to
the
sight
they
have
of
God
;
Slight
men
are
of
poor
spirits
,
because
they
do
not
enoble
themselves
in
a
vigorous
beholding
God
.
A
third
fault
,
which
is
worst
of
all
,
when
men
send
out
their
thoughts
and
lay
out
their
understandings
in
an
ill
way
,
when
the
matter
of
their
thoughts
and
imaginations
is
evil
.
There
are
thoughts
of
good
that
are
evil
thoughts
,
and
thoughts
of
evil
that
are
good
:
When
a
mans
mind
looks
on
God
,
but
the
heart
withdraws
,
when
it
looks
upon
God
with
contradictions
and
quarrellings
at
him
,
these
are
evil
thoughts
of
God
.
There
are
thoughts
of
evil
that
are
good
,
as
when
a
man
looks
on
evil
,
but
his
end
is
the
separation
of
his
heart
from
it
,
and
that
he
may
destroy
it
.
But
when
a
man
looks
upon
evil
with
affections
and
desires
after
it
,
when
his
mind
is
employed
〈◊〉
the
bellows
to
the
fire
,
when
he
is
con●●●ing
and
devising
how
he
may
compass
〈◊〉
●vil
,
this
is
most
notorious
wickedness
;
〈◊〉
doth
mightily
habituate
and
root
the
Soul
in
a
deplorable
elongation
from
God
:
He
that
thinks
and
deviseth
evil
,
makes
haste
to
it
with
all
the
strength
he
hath
:
Prov.
24.8
.
He
that
deviseth
evil
,
shall
be
called
a
mischievous
person
;
a
Master
of
evil
[
](A74655-e22190-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
some
read
it
:
this
is
the
fruit
;
a
man
by
employing
his
understanding
in
a
sinful
way
,
he
becomes
to
be
a
sinner
in
grain
,
a
Master
sinner
,
a
Leader
of
others
,
a
man
transcendent
,
going
beyond
others
;
as
Saul
was
higher
then
the
people
by
the
head
and
shoulders
.
David
describeth
such
an
one
,
Psal.
36.3
.
The
words
of
his
mouth
are
iniquity
and
deceit
;
he
hath
left
off
to
be
wise
,
and
to
do
good
:
He
deviseth
mischief
upon
his
bed
,
he
sets
himself
in
a
way
that
is
not
good
;
he
abhors
not
evil
,
that
is
,
he
loves
it
,
as
those
phrases
import
,
(
verbs
negative
are
put
for
their
contrary
,
affirmative
.
)
Prov.
30.32
.
If
thou
hast
thought
evil
,
lay
thy
hand
upon
thy
mouth
:
for
as
the
churning
of
milk
brings
forth
butter
,
and
the
wringing
of
the
nose
brings
forth
blood
,
so
the
forcing
of
wrath
brings
forth
strife
:
It
's
but
to
shew
what
degrees
sin
hath
.
When
a
man
hath
thought
an
injurious
thought
against
another
,
it
's
time
for
him
to
lay
his
hand
upon
his
mouth
,
and
stifle
it
there
;
for
if
the
thought
be
entertained
,
it
inflameth
the
tongue
,
and
then
much
evil
comes
into
act
.
As
the
churning
of
milk
brings
forth
butter
,
and
the
wringing
of
the
nose
blood
;
so
,
saith
Solomon
,
the
Forcing
of
wrath
brings
forth
strife
.
As
Vipers
dye
by
the
young
ones
bred
in
them
;
so
do
men
dye
by
the
evil
thoughts
bred
in
their
minds
.
The
Apostle
Peter
speaks
of
some
men
,
2
Pet.
2.14
.
so
sunk
in
sin
by
the
exercise
of
their
understanding
and
senses
about
it
,
that
they
could
not
cease
from
sin
[
](A74655-e22380-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
.
This
I
am
sure
of
,
the
more
you
wander
from
God
,
the
more
you
run
into
sin
;
and
every
thought
you
have
of
evil
this
way
,
is
a
step
from
God
.
Stop
betimes
,
before
you
go
so
far
that
there
can
be
no
return
,
that
you
be
not
held
in
the
cords
of
your
own
iniquity
;
pray
,
that
the
thoughts
of
thine
heart
may
be
forgiven
thee
,
which
was
the
Apostle's
counsel
to
Simon
Magus
,
Acts
8.22
.
Men
come
to
be
in
a
remediless
state
by
giving
way
to
evil
thoughts
:
Isa.
44.20
.
it
is
said
of
Ephraim
,
A
deceived
heart
hath
turned
him
aside
,
that
he
cannot
deliver
his
Soul
,
nor
say
,
Is
there
not
a
lye
in
my
right
hand
?
Now
a
man
is
in
a
woful
state
,
when
he
is
so
turned
aside
by
his
deceitful
heart
,
that
he
cannot
extricate
himself
.
You
have
a
power
,
and
may
do
something
;
and
by
how
much
more
you
are
enabled
to
it
,
by
so
much
the
greater
your
sin
is
if
you
neglect
it
:
When
God
calls
on
you
for
this
work
,
if
you
can
be
profuse
on
other
things
,
in
a
great
expence
of
your
minds
and
thoughts
towards
them
,
and
you
will
not
mind
him
in
all
your
ways
,
your
sin
is
the
greater
.
2
Argu.
2.
This
work
is
a
work
of
the
noblest
power
and
faculty
you
have
;
and
as
any
thing
is
more
excellent
,
so
it
stands
in
the
greater
obligation
towards
God
;
for
as
a
man
receives
,
so
he
owes
;
we
owe
much
,
that
receive
much
.
Seeing
then
you
have
received
so
noble
a
faculty
from
God
,
you
are
more
engaged
to
lay
it
out
when
called
for
,
according
to
the
Will
of
him
that
gave
it
:
You
have
other
faculties
that
are
not
under
such
a
tye
;
you
have
a
power
of
breathing
,
a
power
of
motion
in
all
your
members
,
you
have
many
powers
;
but
these
lie
not
under
that
obligation
as
this
,
because
this
excels
all
;
the
more
careless
and
unfaithful
you
are
in
improving
it
for
God
,
the
greater
your
sin
and
fault
is
.
This
faculty
is
,
as
one
calls
it
,
Divinae
particulam
aurae
.
a
divine
breath
,
a
beam
of
the
immortal
Light
,
the
very
Image
of
God
:
Nothing
comes
nearer
unto
God
,
then
the
mind
of
Man
and
Angels
:
When
you
suffer
therefore
your
understandings
to
run
from
God
,
you
debase
your
glory
;
your
excellency
is
now
deflowred
and
dishonored
.
It
's
recorded
as
a
reproach
upon
Domitian
the
Emperor
,
that
he
would
be
spending
his
time
to
catch
and
kill
flies
;
too
childish
a
work
for
a
man
in
so
high
a
place
:
It
is
much
worse
for
you
to
employ
that
excellent
faculty
your
understanding
about
flies
and
trifles
,
that
was
made
to
behold
God
,
and
in
beholding
him
to
be
filled
with
him
.
It
's
the
most
excellent
and
highest
faculty
,
and
the
workings
of
it
are
so
much
the
more
easie
:
The
works
of
the
Soul
are
more
easie
then
those
of
the
body
;
therefore
you
should
be
encouraged
to
put
your selves
on
the
exercise
of
it
.
The
eyes
of
the
body
can
by
one
glance
reach
the
stars
,
and
see
further
in
a
moment
,
then
the
body
can
move
in
all
its
time
:
The
mind
is
quicker
then
the
eye
,
and
in
a
moment
can
glance
into
Heaven
to
the
beholding
of
God
;
therefore
this
should
be
a
motive
to
prevail
with
you
to
the
practise
of
this
Duty
,
because
it
's
a
thing
whereunto
you
are
so
enabled
:
O
dulcis
confabulatio
Dei
in
anima
&
cum
anima
quae
sine
linguae
&
labiorum
formatur
strepit●
,
&
sine
aure
percipitur
,
&
subsilentio
,
solus
qui
loquitur
&
cui
loquitur
audit
illum
,
omnis
alienus
excluditur
.
Ber.
Opusc
.
c.
5.
Vita
contemplativa
incipit
in
hoc
seculo
,
perficitur
in
futuro
.
Bern.
It
's
a
most
excellent
power
,
conducing
most
to
your
life
;
the
actions
of
the
body
do
more
weakly
and
remotely
conduce
to
your
life
.
This
faculty
is
spiritual
,
and
herein
differs
much
from
the
actions
of
the
body
,
which
have
their
seasons
,
their
proper
time
and
place
;
but
the
acts
of
the
Soul
may
be
done
in
any
place
,
at
any
time
;
you
may
start
into
Heaven
when
no
eye
sees
you
;
you
may
be
on
the
wing
towards
God
,
though
among
a
croud
of
men
;
no
business
is
such
but
you
may
be
with
God
,
and
yet
your
business
not
suffer
.
Again
,
It
's
an
eternal
faculty
,
and
the
work
of
it
is
everlasting
:
A
contemplative
life
is
the
life
of
Heaven
,
it
's
that
which
Angels
do
;
they
ever
behold
the
face
of
your
Father
in
Heaven
.
If
you
like
not
this
work
,
how
will
you
live
in
Heaven
?
The
dislike
of
it
is
a
bar
against
your
entrance
:
The
life
of
blessedness
is
a
life
of
Vision
,
and
seeing
God
;
which
if
you
take
no
delight
in
,
Heaven
is
no
place
for
you
.
Again
,
It
's
a
faculty
very
active
;
your
minds
must
be
somewhere
else
,
if
they
be
not
with
God
;
and
if
they
be
not
on
God
,
they
are
upon
something
of
less
concernment
.
Why
should
you
follow
after
drops
,
and
neglect
the
Fountain
?
Why
should
you
fly
after
shadows
,
and
neglect
him
who
is
the
true
Substance
?
Truly
if
the
mind
have
its
current
from
God
towards
other
things
,
these
things
are
not
only
of
less
concernment
,
but
destructive
,
and
from
whence
you
will
reap
nothing
but
corruption
and
depravation
,
and
defilement
of
spirit
;
you
will
grow
worse
and
worse
into
the
form
of
the
Devil
,
by
how
much
your
minds
stray
from
God
,
and
pitch
upon
other
things
:
Jer.
2.5
.
They
are
gone
far
from
me
,
and
have
walked
after
vanity
,
and
are
become
vain
.
Again
,
It
's
a
faculty
that
hath
received
in
the
Saints
a
tendency
towards
God
.
You
do
extreamly
wrong
your selves
,
when
you
make
not
use
of
that
propensity
,
and
put
not
forth
your selves
to
have
communion
with
God
,
whereby
you
might
bless
your selves
in
the
enjoyment
of
him
.
See
how
David
expresses
the
propensity
of
his
spirit
towards
God
,
Psal.
63.1
.
O
God
,
thou
art
my
God
,
early
will
I
seek
thee
,
my
Soul
thirsts
for
thee
,
my
flesh
longeth
for
thee
:
When
shall
I
come
and
appear
before
thee
,
to
behold
thy
Glory
,
as
I
have
seen
it
in
the
Sanctuary
?
This
is
the
course
of
the
spirits
of
the
children
of
God
,
in
whom
that
propensity
which
was
natural
,
is
now
in
part
restored
;
so
that
they
are
bent
towards
God
,
they
thirst
after
God
;
as
a
man
thirsts
for
water
in
a
dry
and
thirsty
Land
.
Again
,
There
is
a
blessing
in
this
work
:
God
blesseth
what
he
likes
,
as
he
curseth
what
he
hateth
:
He
likes
it
well
.
Mal.
3.16
.
Then
they
that
feared
the
Lord
,
spake
often
one
to
another
,
and
a
book
of
remembrance
was
written
before
him
,
for
them
that
feared
the
Lord
,
and
thought
on
his
Name
.
He
will
be
sure
to
mind
those
that
mind
him
,
and
be
a
friend
to
those
that
seek
after
him
.
When
you
are
bid
to
look
upon
him
,
it
is
but
to
receive
from
him
:
Is
it
any
thing
else
,
but
to
call
and
invite
you
to
look
on
the
most
pleasing
and
delightful
Object
,
that
in
the
beholding
of
it
,
it
may
convey
it self
unto
you
,
and
you
be
delighted
and
filled
with
it
?
It
is
all
one
as
if
he
should
bid
you
sit
down
by
a
Well
of
Life
,
and
drink
,
and
to
be
as
Christ
and
the
Angels
are
,
who
are
blessed
in
the
beholding
of
him
;
as
if
he
should
bid
you
come
and
pluck
Apples
off
that
Tree
of
Life
that
is
in
the
midst
of
Paradise
.
God
loves
this
work
:
Cant.
2.14
.
Let
me
see
thy
face
,
my
Beloved
,
and
hear
thy
voyce
,
for
thy
voyce
is
sweet
,
and
thy
countenance
comely
.
In
one
act
you
may
do
that
which
pleaseth
God
,
and
makes
you
blessed
:
Set
your
eye
towards
him
,
and
his
eye
will
be
more
towards
you
,
and
he
will
refresh
you
as
with
Manna
;
there
is
enough
in
him
,
come
and
take
freely
:
Reflect
upon
your
own
experience
,
have
you
ever
found
this
way
like
a
wilderness
?
If
it
be
a
blessed
work
,
why
will
you
unbless
your selves
?
If
the
work
will
exalt
you
,
why
will
you
debase
your selves
in
not
closing
with
it
?
And
if
you
might
live
above
in
Heaven
,
why
will
you
live
below
?
Let
all
the
sweetness
you
have
ever
found
in
this
work
provoke
you
to
enlarge
your self
toward
it
.
When
thoughts
of
God
are
moving
in
you
,
God
himself
is
not
far
off
,
he
will
come
and
enter
too
;
and
how
sweet
is
it
for
God
to
come
and
take
up
his
habitation
in
the
Soul
?
CHAP.
IX
.
Jesus
Christ
a
Pattern
of
Eying
the
Father
.
Greatest
mindfulness
of
God
due
.
God
our
best
Friend
.
All
we
have
is
in
his
hands
,
and
of
his
gift
.
All
Religion
founded
upon
a
due
mindfulness
of
God
.
Anguish
awails
wandering
hearts
.
ANother
Argument
is
from
the
Example
of
our
Lord
Jesus
,
whom
we
are
to
mind
and
imitate
;
He
is
your
Pattern
:
What
saith
Christ
?
Learn
of
Me
:
And
,
Be
you
perfect
,
as
your
heavenly
Father
is
perfect
.
How
can
you
follow
Christ
the
Captain
of
your
Salvation
,
if
you
mind
him
not
?
When
the
Apostle
perswades
them
in
Heb.
12.
to
run
the
race
that
is
set
before
them
,
he
bids
them
look
to
Jesus
,
the
Author
and
Finisher
of
their
Faith
.
Mariners
at
Sea
,
that
they
may
run
a
right
course
,
keep
an
eye
on
that
ship
that
bears
the
light
.
Your
course
cannot
be
right
,
when
your
eye
is
not
upon
Jesus
Christ
,
your
Pattern
.
Would
it
be
with
us
as
it
is
,
when
the
forgetfulness
of
God
lodgeth
in
our
hearts
,
if
we
did
more
mind
Christ
?
We
should
say
in
our selves
,
Is
this
the
course
that
he
steered
?
David
tells
us
of
Christ
,
Psal.
16.8
.
that
he
set
the
Lord
always
before
him
;
or
as
Luke
expounds
it
,
applying
those
words
to
Christ
,
Acts
2.25
.
I
foresaw
the
Lord
always
before
my
face
:
The
Father
was
Ever
in
his
eye
;
whatsoever
came
into
his
sight
,
he
ey'd
him
first
,
and
fix'd
upon
him
.
Now
Christ
is
not
only
appointed
to
be
our
Pattern
in
this
thing
,
but
he
takes
notice
of
us
,
whether
we
imitate
or
no
;
His
eye
is
upon
us
,
to
see
whether
our
eye
be
upon
the
Father
,
as
his
was
and
is
for
ever
.
It
was
the
counsel
of
Seneca
,
that
when
men
are
about
to
do
evil
,
they
should
think
on
Plato
,
or
some
such
eminent
man
,
as
present
to
behold
them
.
Certainly
if
Christ
were
more
minded
,
as
such
a
Pattern
,
God
would
be
more
the
object
of
our
most
affectionate
thoughts
.
Again
,
If
we
consider
the
Object
,
it
is
the
greatest
reason
in
the
world
that
our
eye
should
be
upon
God
:
God
is
our
friend
,
he
loves
us
,
he
bears
us
in
his
heart
;
and
shall
not
he
be
in
our
thoughts
?
This
is
ill
requiting
of
him
,
whose
eye
is
always
on
us
,
seldom
or
never
to
eye
him
:
This
is
a
great
contradiction
to
the
Law
of
Friendship
,
which
consists
in
reciprocation
of
loves
,
Jer.
29.11
.
I
know
my
thoughts
toward
you
saith
the
Lord
,
thoughts
of
peace
and
not
of
evil
,
to
give
you
an
expected
end
:
Oh
that
we
could
say
so
,
I
know
my
thoughts
towards
God
,
are
thoughts
of
love
and
care
to
please
him
:
Job
19.14
.
See
how
hainously
Job
took
it
,
that
his
friends
had
forgotten
him
,
My
kinsfolk
have
failed
and
my
familiar
friends
have
forgotten
me
,
&c.
As
God
is
your
friend
,
so
all
you
have
is
in
his
hand
:
My
times
,
saith
David
,
Psal.
31.
are
in
thy
hands
,
O
God
:
And
can
you
forget
him
,
in
whose
hands
are
all
your
concernments
?
If
you
had
but
a
piece
of
your
estate
in
a
mans
hand
,
you
could
not
but
mind
him
.
God
hath
all
that
you
have
for
Soul
and
body
to
Eternity
in
his
hands
,
and
shall
we
forget
him
?
It
was
the
aggravation
of
the
sin
of
Belshazzar
,
in
Dan.
5.23
.
that
he
did
not
glorifie
God
,
in
whose
hands
his
life
was
;
Thy
God
,
in
whose
hands
thy
breath
is
,
thou
hast
not
glorified
.
Again
,
You
have
all
from
him
;
all
the
good
of
every
kind
that
you
receive
,
is
all
from
God
,
and
will
you
not
mind
him
?
Deut.
32.18
.
God
complains
,
that
the
people
were
unmindful
of
the
Rock
that
begot
them
,
and
forgot
God
that
formed
them
.
Shall
we
so
dishonor
our selves
,
and
live
so
cross
to
all
principles
of
Reason
and
Justice
,
as
to
be
taken
with
the
things
we
receive
from
God
,
and
forget
him
?
Shall
we
receive
all
that
comes
from
him
,
and
shut
him
out
of
doors
?
It
was
never
Gods
intent
,
that
when
he
had
deckt
our
ways
with
all
flowers
of
comfort
,
we
should
sink
into
an
ungrateful
unmindfulness
of
him
:
These
are
so
many
memento's
to
excite
us
to
remember
him
.
It
was
the
commendation
of
Abraham
,
Heb.
11.
that
he
sojourned
in
the
Land
of
Promise
,
as
in
a
strange
Country
:
He
did
not
sit
down
as
at
home
,
and
make
glad
his
heart
in
the
enjoyment
of
mercies
;
but
reckoned
himself
as
in
a
strange
Country
,
that
he
might
enjoy
him
that
is
better
then
all
.
It
is
upon
record
,
that
God
had
said
often
to
his
own
people
the
Jews
,
Beware
lest
you
forget
me
,
when
you
come
into
that
good
Land
:
It
is
spoken
to
you
also
,
Take
heed
you
forget
not
me
in
your
habitations
,
in
your
relations
and
friends
,
in
your
goods
,
in
all
your
enjoyments
.
Isai.
44.21
.
Thou
art
my
servant
,
O
Israel
;
I
have
formed
thee
,
thou
art
my
servant
,
thou
shalt
not
be
forgotten
of
me
;
or
not
forget
me
:
the
force
of
the
word
is
,
thou
shalt
not
bear
me
away
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Non
oblivisceris
mei
.
but
let
me
be
in
thy
heart
,
and
in
thy
mind
,
and
remembrance
always
;
as
I
'le
not
bear
thee
away
,
thou
shalt
not
be
forgotten
of
me
.
Thus
you
see
much
in
him
,
whom
you
are
to
mind
,
to
draw
and
hold
your
eyes
toward
him
.
The
last
Argument
:
It
is
a
very
fundamental
Duty
;
all
your
intentions
,
purposes
,
dispositions
and
affections
in
your
whole
course
comes
to
nothing
,
except
they
receive
life
from
this
,
for
this
is
the
foundation
of
all
:
In
the
sight
of
God
lies
your
Rule
of
direction
for
all
your
actions
,
and
all
the
Reason
of
your
holy
walking
:
The
mind
is
the
Leader
,
and
it
leads
according
to
the
object
where
it
is
set
.
Job
31.7
.
My
heart
hath
not
followed
my
eye
:
That
is
the
natural
course
,
for
the
heart
to
follow
the
eye
;
where
the
eye
is
set
,
there
the
heart
will
be
also
.
See
how
the
Prophet
expresseth
,
Isai.
59.2
.
I
have
stretched
out
my
hand
to
a
rebellious
people
,
that
walk
in
a
way
that
is
not
good
;
they
follow
their
own
thoughts
.
They
walkt
in
a
way
that
was
not
good
;
What
led
them
?
Their
own
thoughts
:
Thoughts
do
mould
men
;
a
man
that
thinks
much
of
the
world
,
grows
worldly
;
and
a
man
that
thinks
much
of
God
,
grows
godly
;
as
he
thinks
,
so
he
is
,
saith
Solomon
,
Prov.
23.
And
we
beholding
the
glory
of
Christ
,
saith
the
Apostle
,
2
Cor.
3.18
.
are
changed
from
glory
to
glory
.
If
there
be
any
comfort
of
hope
,
if
any
flames
of
love
,
if
any
life
of
faith
,
if
any
vigorous
dispositions
or
motions
toward
God
,
if
any
meltings
of
a
softened
heart
,
these
flow
from
the
knowledg
of
God
,
not
habitual
,
but
actual
:
Quod
appositio
vel
adaptatio
ligni
est
ad
ignem
corporalem
,
hoc
est
rememoratio
,
&
recogitatio
beneficiorum
ad
ignem
spiritualem
.
Gul.
par.
de
virtut.
c.
11
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Habitual
knowledg
is
as
meat
in
the
Cubboard
,
and
as
precious
water
in
a
glass
;
but
actual
knowledg
is
those
things
in
use
and
enjoyment
:
We
are
renewed
day
by
day
,
saith
the
Apostle
;
how
?
by
looking
on
things
that
are
eternal
,
2
Cor.
4.16
.
Heb.
11.
it
is
reported
,
that
Moses
did
many
excellent
things
;
How
came
he
by
that
excellent
spirit
?
he
saw
him
that
was
invisible
.
Plato
saith
,
that
it
is
Philosophy
to
love
God
;
for
that
is
the
end
of
it
,
to
bring
men
unto
God
.
Upon
all
these
considerations
,
and
many
more
that
might
be
urged
,
give
up
your selves
unto
this
work
:
There
is
not
a
man
free
,
but
the
bonds
of
this
counsel
are
upon
him
.
The
sum
of
it
is
this
,
Often
have
your
eye
on
God
,
dwell
in
the
contemplation
of
him
,
let
that
day
be
as
one
of
the
days
of
Hell
and
of
darkness
wherein
you
have
nothing
to
do
with
God
:
This
is
certain
,
if
God
be
your
God
,
you
cannot
let
your
minds
run
at
waste
:
To
turn
aside
from
God
,
will
be
very
chargeable
and
expensive
to
you
,
you
will
pay
dear
for
it
:
Children
that
wander
from
home
get
the
rod
:
The
rod
is
not
far
from
that
man
that
loves
not
to
stay
with
God
.
God
can
make
the
thoughts
of
thy
heart
to
be
like
Hell
it self
,
and
to
minister
more
bitterness
to
you
,
then
if
a
whole
legion
of
Devils
were
about
you
:
I
beseech
you
therefore
mould
your selves
into
this
Doctrine
,
that
you
be
not
found
Despisers
of
the
great
God
,
who
will
not
speak
in
vain
:
One
of
these
two
things
will
be
made
good
upon
all
;
either
the
Word
will
subject
your
Souls
unto
the
Command
of
God
,
or
unto
the
Vengeance
of
God
;
and
if
you
cannot
now
look
up
to
him
with
delight
,
you
may
know
the
day
in
which
you
may
look
up
and
curse
,
Isai.
8.21
.
Now
you
may
look
up
towards
God
and
live
;
but
the
time
may
come
,
that
you
may
be
in
that
distress
,
that
you
will
curse
God
,
and
the
world
,
and
your selves
,
when
bitterness
shall
be
on
your
Souls
for
your
neglect
of
this
work
.
CHAP.
X.
Directions
concerning
Eying
of
God
.
Truths
to
be
received
in
their
power
.
Saints
are
to
keep
in
their
hearts
a
meetness
for
their
work
.
Saints
are
to
preserve
their
capacities
for
God
.
Saints
must
maintain
a
deep
sense
of
divine
engagements
.
A
lively
sense
of
necessities
is
useful
.
Pure
hearts
are
meet
for
divine
converse
.
The
mind
will'd
without
Sanctification
.
I
Shall
now
set
before
you
some
helpful
Counsel
,
that
may
enable
to
this
great
work
,
from
which
the
heart
of
man
doth
so
hang
off
.
Certainly
there
is
nothing
which
men
are
more
hardly
brought
to
,
then
to
this
,
to
keep
the
remembrance
of
God
fresh
in
their
spirits
,
and
to
let
their
understandings
run
in
this
channel
constantly
.
As
men
do
intend
an
end
,
so
they
eye
the
means
;
indeed
the
means
lie
in
the
way
to
the
end
,
yea
they
are
the
way
it self
,
and
the
end
is
in
them
:
I
will
therefore
offer
some
means
to
you
.
First
,
Entertain
the
Rule
in
the
power
of
it
:
When
any
Command
of
God
comes
armed
with
his
own
strength
,
it
makes
man
weak
,
he
cannot
make
resistance
,
but
falls
down
conquered
in
the
assault
.
The
heart
naturally
stands
out
against
and
is
estranged
to
every
voyce
of
God
;
it
will
give
him
the
hearing
,
and
admit
the
sound
,
but
not
the
strength
;
it
will
keep
the
Word
at
a
distance
,
either
by
non-attending
,
or
by
voluntary
diversions
and
forgetfulness
.
Indeed
the
things
of
God
are
very
strange
to
us
,
though
they
were
our
best
and
nearest
acquaintance
in
our
primitive
state
;
and
therefore
now
we
are
hardly
brought
to
own
them
and
receive
them
.
The
not
entertaining
of
the
Truth
in
the
power
of
it
,
is
that
which
frustrates
so
many
thousand
Sermons
;
so
that
though
everyday
one
thing
or
other
is
called
for
and
pressed
,
yet
matters
are
as
they
were
:
God
speaks
,
but
few
regard
;
he
cals
,
but
few
answer
;
He
saith
,
Do
this
,
and
do
that
,
but
all
is
undone
still
.
Then
the
Word
and
Counsel
of
God
is
received
in
its
power
,
when
a
man
doth
acknowledg
it
,
and
hath
the
sense
of
the
weight
and
efficacy
of
it
;
and
this
was
the
commendation
of
them
,
1
Thes.
1.5
.
that
they
receive
the
Gospel
,
not
in
word
only
,
but
in
power
:
and
what
was
the
effect
of
it
?
see
vers.
6.
And
they
became
followers
of
us
,
and
of
the
Lord
,
having
received
the
word
in
much
affliction
.
And
observe
,
John
8.37
.
what
the
Reason
was
that
the
Jews
were
in
so
desperate
a
course
against
Christ
,
that
they
sought
to
slay
him
;
Christ
himself
gives
the
Answer
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
My
word
hath
no
place
in
you
:
Christ
had
preached
unto
them
,
as
he
doth
unto
us
;
but
that
word
which
he
then
spake
had
little
entrance
or
little
abode
at
least
in
the
spirits
of
men
:
And
so
at
this
day
,
either
the
door
is
shut
against
the
Word
,
or
it
is
soon
cast
out
of
doors
again
:
It
is
not
a
faint
yielding
of
your
spirits
unto
the
call
of
God
,
when
he
speaks
of
such
a
thing
as
this
is
:
The
thorny
ground
had
much
of
this
;
When
the
Gospel
came
and
call'd
on
them
to
look
to
God
and
Jesus
Christ
,
they
were
very
yielding
,
there
was
a
sprouting
of
many
affections
,
and
great
appearances
of
the
efficacious
working
of
the
Word
on
them
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
but
all
came
to
nothing
.
Many
,
while
they
are
under
the
ministration
of
the
Word
,
are
under
some
operation
of
the
Spirit
that
attends
it
;
and
they
are
ready
to
say
as
they
in
Exod.
19.
We
will
do
whatsoever
the
Lord
saith
:
But
I
may
take
up
that
wish
,
O
that
there
were
such
a
heart
to
do
even
this
one
thing
now
call'd
for
,
to
walk
in
more
mindfulness
of
God
,
and
that
it
might
be
said
of
you
,
as
it
is
of
them
,
Rom.
6.17
.
Thanks
be
to
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
you
have
obeyed
from
the
heart
that
form
of
Doctrine
,
into
which
you
were
delivered
.
The
receiving
of
the
Counsels
of
God
in
their
power
,
is
not
,
as
you
may
think
,
only
a
present
entertaining
of
them
,
nor
is
it
the
present
taste
of
the
sweetness
and
vigor
of
them
in
your
spirits
;
but
it
is
the
abiding
of
this
Word
in
the
power
of
it
upon
your
hearts
.
There
are
many
that
are
much
struck
in
their
spirits
by
the
Word
,
but
yet
what
saith
the
Scripture
of
them
?
They
cast
the
Word
of
God
behind
their
backs
,
and
no
more
look
after
it
;
therefore
they
are
unfruitful
hearers
of
it
all
their
days
.
1
John
2.24
.
see
what
the
Apostle
John
saith
,
Let
that
therefore
abide
in
you
,
which
ye
have
heard
from
the
beginning
:
if
that
which
ye
have
heard
from
the
beginning
shall
remain
in
you
,
ye
shall
also
continue
in
the
Son
,
and
in
the
Father
.
Men
know
not
what
they
do
,
when
they
let
their
hearts
depart
from
the
Word
;
many
invaluable
Counsels
from
Heaven
,
in
which
their
Souls
are
bound
up
,
are
lost
,
and
made
nothing
of
as
to
them
:
This
is
Satans
gathering
of
the
Corn
that
is
sowed
,
before
it
come
to
maturity
.
Those
whom
God
carries
through
obedience
to
eternal
life
,
he
doth
cause
to
lay
up
his
Word
,
to
be
their
companion
,
and
unto
them
as
the
Covenant
that
was
layd
up
in
the
Ark
of
God
:
I
have
hid
thy
Word
in
my
heart
,
saith
David
,
Psal.
119.11
.
It
is
such
a
hiding
as
men
are
wont
to
use
when
they
hide
their
treasure
,
that
by
no
means
it
may
be
lost
.
God
writes
on
the
minds
of
those
whom
he
loves
his
Law
,
and
he
leaves
impressions
of
himself
,
that
he
will
be
minded
:
He
that
is
our
Pattern
hath
said
,
that
the
Law
of
God
was
in
his
heart
,
Psal.
40.9
.
And
it
is
the
name
that
the
Prophet
gives
unto
the
people
of
God
,
Isa.
51.7
.
that
they
are
such
in
whose
heart
is
his
Law
.
This
then
you
should
do
,
lay
up
the
Word
,
and
have
often
recourse
to
it
;
and
lay
your selves
and
your
practises
to
this
Rule
,
and
often
say
,
Where
am
I
?
where
is
my
mind
?
whither
is
my
understanding
wandering
?
what
path
hath
my
Soul
been
treading
in
?
have
I
been
walking
with
God
?
have
I
been
minding
him
?
have
I
been
serious
in
my
spirit
in
the
contemplation
of
him
?
Thus
often
have
recourse
unto
the
Word
;
it
is
a
dangerous
thing
to
let
our
minds
go
far
without
a
check
:
It
was
the
great
fault
charged
upon
those
that
were
near
to
destruction
,
Jer.
6.8
.
No
man
repented
,
saying
,
What
have
I
done
?
This
Commandment
of
minding
God
,
is
a
Commandment
backed
not
only
with
Authority
and
Reason
from
the
equity
and
excellency
of
it
,
which
all
Precepts
have
;
but
it
is
also
accompanied
with
special
Ordinances
,
besides
the
natural
Ordinance
of
the
Creation
,
which
is
a
memorial
of
God
,
that
you
may
be
ever
promped
unto
the
fountain
of
it
:
There
are
special
instituted
Ordinances
appointed
to
this
end
,
that
you
may
remember
him
.
What
is
Baptism
?
and
what
is
the
Lords
Supper
?
but
the
representation
of
Jesus
Christ
to
us
?
memorials
of
him
,
that
in
the
celebration
of
them
you
might
remember
him
?
Therefore
labour
to
make
your
hearts
sensible
of
the
Authority
and
Majesty
that
is
in
this
Command
,
when
God
speaks
from
Heaven
unto
you
,
that
you
would
walk
in
all
mindfulness
of
him
:
and
that
is
the
first
thing
.
The
second
thing
that
I
would
commend
to
you
,
is
this
,
To
get
and
keep
your
hearts
in
a
meetness
and
fitness
for
this
work
:
As
God
hath
put
work
on
his
people
,
so
he
doth
expect
that
there
should
be
a
fitness
in
them
for
it
;
as
the
Apostle
speaks
,
2
Tim.
2.21
.
A
vessel
made
meet
for
his
Masters
use
and
service
.
I
will
express
this
meetness
in
a
few
particulars
.
One
is
,
to
keep
the
mind
as
free
as
you
can
:
Our
understandings
,
though
they
are
mighty
things
,
yet
they
are
limited
:
When
they
are
held
much
unto
other
things
,
there
cannot
be
much
of
them
left
for
God
:
Take
heed
of
being
too
prodigal
,
in
cutting
out
too
large
portions
of
your selves
otherwise
:
When
you
fill
your
spirits
with
the
world
,
Intus
existens
prohibet
alienum
.
you
are
put
into
an
incapacity
of
communion
with
God
;
that
which
is
within
,
keeps
out
that
which
is
without
:
Mark
what
Christ
saith
,
Luk.
21.34
.
Take
heed
to
your selves
,
lest
at
any
time
your
hearts
be
over-charged
with
surfeiting
and
drunkenness
,
with
the
cares
of
this
life
,
and
so
that
day
come
upon
you
unawares
.
What
ever
doth
put
you
out
of
possession
of
your selves
,
what
ever
incapacitates
you
to
that
obedience
whereunto
you
are
called
,
these
things
,
as
you
would
not
have
the
evil
day
come
upon
you
unawares
,
are
to
be
taken
heed
of
.
O
what
a
dread
is
it
to
the
Soul
of
a
man
,
when
the
evil
day
,
the
day
of
affliction
,
the
day
of
temptation
,
especially
when
the
day
of
dissolution
comes
on
him
before
he
looks
for
it
?
while
he
is
busie
in
the
world
,
in
hunting
after
this
and
that
vanity
,
snatcht
away
,
like
a
fish
taken
in
the
net
that
it
lookt
not
for
?
The
cares
and
the
pleasures
of
this
world
are
unto
the
spirit
of
a
man
as
wine
;
it
doth
intoxicate
,
and
put
a
man
out
of
himself
,
and
under
the
power
of
Satan
;
he
is
a
man
in
bonds
;
the
Devil
hath
his
foot
upon
his
head
,
and
his
hand
upon
his
heart
;
he
hath
the
possession
of
him
,
when
he
is
taken
with
any
thing
in
this
world
:
You
know
what
Christ
saith
,
that
these
cares
and
pleasures
choak
the
Word
.
Hear
and
read
never
so
much
,
let
the
wisdom
of
Angels
speak
to
you
,
let
men
put
themselves
to
the
utmost
improvement
of
Reason
and
understanding
,
and
lay
out
their
bodies
to
the
very
last
to
perswade
you
;
yet
if
your
hearts
be
taken
,
if
the
world
hath
gotten
you
away
,
you
are
choaked
:
that
as
the
corn
that
is
over-grown
with
weeds
faints
away
,
and
as
a
man
that
is
surfeited
cannot
breathe
;
so
is
a
man
in
this
case
.
The
effusion
of
your self
upon
the
creature
weakens
you
towards
God
;
that
as
a
drunken
man
,
that
hath
not
the
use
of
his
limbs
,
nor
of
his
Reason
,
that
is
like
a
child
in
strength
,
and
a
fool
in
understanding
;
so
is
a
man
whose
mind
is
cut
out
and
shared
among
the
creatures
;
he
is
separated
from
God
,
that
he
cannot
draw
near
to
him
.
The
body
cannot
be
in
two
places
at
once
;
and
your
understandings
and
spirits
cannot
be
strongly
in
Heaven
,
and
strongly
in
the
world
:
The
streams
will
run
strongly
but
one
way
;
If
you
will
therefore
be
in
the
world
,
you
must
be
content
to
own
your selves
banished
from
God
:
You
have
set
your selves
from
God
,
you
make
your selves
strangers
to
your
own
life
,
and
put
your selves
at
a
distance
from
your
own
eternal
good
.
Take
heed
therefore
of
filling
your selves
with
the
world
;
take
heed
of
sinful
fulness
:
worldly
fulness
takes
up
the
whole
capacity
of
the
Soul
,
that
there
will
be
no
room
left
for
God
.
Tell
me
I
pray
you
,
what
use
are
your
Chrystal
glasses
for
?
do
you
keep
them
to
be
filled
with
puddle
water
?
Will
you
fill
your
stomacks
with
chaff
or
carrion
?
and
will
you
fill
your
precious
and
glorious
minds
,
those
high
and
excellent
creatures
,
with
the
vanities
of
the
world
,
nay
the
things
of
Hell
it self
?
Take
heed
of
prepossessing
your selves
;
for
if
you
be
not
free
,
we
speak
to
dead
men
;
it
is
all
one
to
bid
you
look
towards
God
,
as
to
bid
a
deaf
man
look
Eastward
when
his
eyes
are
fixed
Westward
;
it
is
all
one
to
bid
a
man
walk
with
God
and
in
mindfulness
of
him
,
as
to
bid
a
man
that
is
bound
in
chains
of
Iron
,
rise
up
and
walk
.
Another
thing
is
,
Maintain
in
your selves
a
deep
sense
of
those
divine
Engagements
that
lie
upon
you
:
Indeed
we
have
all
of
us
many
bonds
upon
us
,
but
yet
we
are
too
free
and
disobliged
to
God
;
and
whence
is
it
,
but
because
we
forget
our
Engagements
?
Another
Discouragement
:
Alas
,
say
some
,
〈…〉
this
troubles
me
,
Soepe
in
libro
experientia
legimus
quomodo
a
corde
nostro
relinquimur
,
nunc
est
nobiscum
,
nunc
alibi
,
nunc
avolat
,
nunc
recurrit
in
sola
lubricitate
manens
in
nullo
unquam
sui
soliditate
consistit
.
Bern.
Opusc
.
c.
33.
I
cannot
hold
my self
to
the
work
;
I
am
oftentimes
assailing
and
putting
on
toward
Heaven
,
forcing
on
and
driving
out
some
thoughts
,
but
I
cannot
lodg
them
there
,
they
roul
down
again
,
and
I
cannot
fasten
them
;
truly
this
is
my
grief
.
I
beseech
you
consider
it
:
This
rouling
of
the
mind
downwards
,
is
either
from
remisness
of
heart
,
or
from
weakness
;
if
from
the
former
,
it
's
very
sinful
,
and
imputed
;
if
from
weakness
,
it
is
sinful
,
but
not
imputed
;
the
evil
is
not
charged
upon
you
.
What
think
you
of
your selves
?
if
you
had
a
child
that
hath
a
palsie
hand
,
that
cannot
hold
fast
what
is
put
into
it
,
you
are
not
angry
with
your
child
,
but
pity
him
.
He
that
is
so
[
](A74655-e25980-b)*
*
Tam
pius
n●m●
,
tam
pater
ne●o
.
Bern.
a
Father
,
that
there
is
none
like
him
,
who
saith
,
he
will
accept
according
to
what
we
have
,
and
not
according
to
what
we
have
not
,
2
Cor.
8.12
.
he
will
not
charge
his
children
with
their
weakness
.
All
the
Saints
on
this
side
Heaven
,
are
troubled
with
dimness
and
instability
of
sight
;
when
they
look
upwards
,
there
is
a
turning
and
wheeling
of
their
minds
downwards
,
of
which
they
shall
be
perfectly
cured
when
they
come
to
Heaven
:
in
the
mean
time
be
not
discouraged
,
but
do
as
well
as
you
can
;
the
more
weak
your
eyes
are
,
the
more
frequently
do
you
look
;
he
had
need
look
often
,
that
cannot
look
long
.
Another
Discouragement
is
this
;
I
would
look
up
to
God
;
but
what
sweetness
will
it
be
,
when
I
have
not
an
Interest
in
him
?
'T
is
true
,
he
is
a
glorious
Father
,
but
the
more
unhappy
I
,
that
he
is
not
my
Father
:
He
is
a
blessed
fountain
,
but
the
more
unhappy
I
,
that
I
may
not
sit
and
drink
of
those
waters
.
What
though
thy
case
be
so
,
that
God
be
not
thy
Father
?
yet
he
is
thy
Lord
;
if
he
be
not
thy
Portion
,
yet
he
is
thy
Pattern
,
and
thy
Rule
;
thou
must
mind
him
:
But
withall
consider
,
It
's
your
minding
of
God
that
is
the
means
to
bring
God
and
you
into
one
,
that
he
may
be
yours
,
and
you
his
:
We
are
transformed
from
glory
to
glory
by
beholding
him
,
2
Cor.
3.18
.
Sights
of
God
are
of
great
force
;
and
therefore
men
lie
dead
,
because
they
are
in
the
dark
:
Light
hath
something
of
an
awakening
and
a
quickening
power
;
therefore
if
your
minds
were
more
in
conjunction
with
God
,
this
would
form
and
fashion
your
hearts
more
unto
God
,
and
bring
God
more
into
you
.
Again
,
saith
another
,
This
disheartens
me
,
that
though
I
endeavor
dayly
this
course
of
bending
my self
to
eye
God
,
yet
I
get
no
good
by
it
;
I
know
my
pride
,
and
the
stoutness
of
my
spirit
,
and
many
evils
that
are
in
me
,
and
I
think
by
presenting
my self
before
God
to
be
bettered
,
and
to
get
more
quickening
and
enlarging
,
a
heart
more
prepared
to
seek
and
to
see
God
in
all
my
ways
;
but
I
find
still
a
crooked
spirit
,
and
a
heart
unwrought
upon
;
I
get
no
good
by
it
.
But
is
it
so
indeed
?
dost
thou
get
no
good
?
at
no
time
?
then
there
is
no
life
in
you
;
certainly
thou
art
dead
,
if
thou
get
no
good
from
him
that
is
all
good
.
But
yet
there
are
that
get
good
,
that
know
it
not
:
Be
not
discouraged
,
but
endeavor
to
have
your
eyes
set
toward
God
,
and
toward
him
alway
.
One
Cause
more
I
shall
name
,
why
this
Duty
is
so
much
neglected
and
omitted
,
and
that
's
this
;
That
the
heart
is
set
upon
some
other
object
:
Observe
this
;
For
where
the
heart
is
set
,
the
thoughts
of
the
heart
run
out
,
and
are
poured
forth
:
You
have
got
something
that
pleaseth
you
more
then
God
,
and
that
hath
entertainment
and
place
in
your
understandings
.
Where
a
mans
treasure
is
,
't
is
Christs
rule
,
Mat.
6.21
.
there
will
the
heart
be
also
.
If
God
be
in
your
hearts
,
he
will
be
in
your
eyes
;
if
you
love
him
,
you
will
mind
him
;
what
you
mind
most
,
you
love
most
;
Love
makes
the
mind
quick
in
motion
,
and
strong
in
resting
on
the
thing
whereon
't
is
set
.
They
that
are
taken
with
the
glory
of
divine
goodness
,
cannot
keep
themselves
from
the
remembrance
of
it
;
nay
they
will
force
on
themselves
,
and
spur
up
all
their
powers
unto
it
:
Praise
the
Lord
,
O
my
Soul
,
and
all
that
is
within
me
bless
his
holy
Name
:
Praise
the
Lord
,
O
my
Soul
,
and
forget
not
all
his
benefits
,
Psal.
103.1
,
2.
If
you
would
mind
mercies
more
,
you
would
mind
more
the
God
of
mercies
:
If
you
did
remember
the
sweetness
and
fulness
of
this
stream
of
grace
by
which
you
are
maintained
,
you
would
eye
more
the
fountain
from
whence
they
flow
;
and
if
you
would
get
your selves
under
the
engagement
of
this
love
,
it
would
constrain
you
,
that
you
could
not
live
forgetters
of
God
,
but
your
eye
would
turn
readily
toward
him
:
If
we
were
sensible
of
our
engagements
,
could
we
deny
God
that
attendance
that
he
calls
for
from
us
as
his
servants
?
Could
we
deny
him
dwelling
in
his
own
house
?
Could
we
shut
the
doors
of
our
hearts
against
him
,
that
is
the
place
where
he
should
rest
?
Could
we
deny
him
communion
,
who
is
our
Lord
,
who
is
our
Husband
,
who
is
our
Friend
and
Father
?
A
heart
under
the
effectual
impress
and
strong
touch
of
divine
grace
and
mercy
,
will
not
be
able
to
keep
from
minding
of
him
.
David
was
a
man
that
had
a
strong
touch
of
this
,
and
therefore
saith
he
in
Psal.
145.2
.
I
will
praise
thee
,
O
Lord
,
my
King
,
and
I
will
bless
thy
Name
for
ever
and
ever
:
Every
day
will
I
bless
thee
,
and
I
will
praise
thy
Name
for
ever
and
ever
,
&c.
Where
bonds
of
love
take
hold
,
they
bind
to
God
,
as
well
as
draw
.
Another
thing
is
,
Keep
your
hearts
in
a
lively
sense
of
your
own
necessities
.
You
need
much
:
The
world
groans
;
whence
is
it
?
it
is
from
want
.
You
want
much
;
even
they
that
have
received
much
,
want
much
:
and
you
want
nothing
so
much
as
God
;
and
here
your
wants
are
great
and
constant
;
and
it
were
good
you
did
always
live
in
the
sense
of
this
want
.
Can
a
hungry
man
forget
his
bread
?
Can
the
heart
that
pants
for
thirst
forget
the
river
?
Can
a
man
in
bonds
forget
freedom
?
Can
a
child
in
distress
forget
a
father
in
honour
and
wealth
?
And
if
you
lived
in
the
sense
of
your
necessities
,
could
you
forget
God
that
is
the
fountain
,
and
he
by
whom
all
your
wants
are
to
be
supplyed
,
according
to
his
riches
in
glory
by
Jesus
Christ
?
Again
,
Keep
your
hearts
pure
,
and
then
you
will
be
meet
for
this
work
:
Guilt
brings
fear
,
and
fear
brings
torment
.
The
natural
effect
of
guilt
is
flying
and
hiding
from
God
,
and
dying
in
our selves
:
Adam
would
not
be
seen
when
he
had
sinned
:
David
was
afraid
to
come
before
God
when
under
guilt
:
In
Psal.
32.
see
how
he
did
contend
with
fear
;
Go
,
saith
Conscience
,
and
fall
down
before
that
God
against
whom
thou
hast
sinned
:
I
dare
not
,
saith
David
,
I
am
afraid
to
stand
in
his
presence
;
he
saith
it
was
his
torment
;
for
day
and
night
thy
hand
was
heavy
upon
me
,
my
moisture
was
turned
into
the
drought
of
summer
:
so
in
vers.
5.
I
said
,
I
will
confess
my
sins
:
Fear
said
,
Do
not
;
but
saith
David
,
I
will
do
this
.
But
this
is
sure
,
a
man
that
hath
a
spirit
that
is
sullied
by
sin
,
a
spirit
that
hath
guilt
upon
it
,
a
man
that
is
under
the
power
of
an
accusing
Conscience
,
that
man
will
be
afraid
of
God
,
as
a
Prisoner
of
the
Judg
:
And
certainly
sometimes
if
God
did
not
by
a
mighty
power
draw
in
his
people
,
they
would
rather
hazard
their
eternal
life
,
then
look
up
,
when
they
have
lift
up
their
heel
against
him
;
so
dreadful
is
the
sight
of
God
,
that
it
exceeds
the
strength
of
any
creature
,
not
only
the
natural
strength
,
but
also
the
spiritual
.
It
is
with
man
in
this
case
,
as
with
servants
;
when
they
have
committed
some
notorious
fault
against
their
Master
,
away
they
run
,
forsake
their
service
,
and
Master
too
:
This
is
the
disposition
of
man
;
when
he
hath
rebelled
against
God
,
he
is
apt
to
take
a
run
from
him
,
and
go
with
those
that
wander
from
God
,
and
live
without
God
in
the
world
.
See
what
is
said
in
1
Sam.
12.20
.
The
people
sinned
,
and
Samuel
said
unto
the
people
,
Fear
not
;
ye
have
done
all
this
wickedness
,
yet
turn
not
aside
from
following
the
Lord
,
but
serve
the
Lord
with
all
your
hearts
:
and
turn
not
aside
,
for
then
shall
you
go
after
vain
things
,
that
cannot
profit
,
nor
deliver
,
for
they
are
vain
:
For
the
Lord
will
not
forsake
his
people
,
&c.
He
saw
such
a
disposition
in
them
,
that
through
discouragement
of
heart
finding
themselves
in
sin
,
they
were
ready
to
sink
and
fall
off
from
their
attendance
and
service
unto
God
;
and
therefore
he
gives
this
counsel
,
by
no
means
to
harken
to
this
suggestion
of
an
evil
and
a
torturing
spirit
.
Let
me
add
this
as
another
means
,
That
you
must
pray
for
sanctification
of
mind
:
What
a
strange
wilde
thing
is
the
mind
of
man
by
nature
?
Sanctification
is
the
taming
,
the
composing
,
the
ordering
and
seasoning
of
the
understanding
;
it
is
the
bringing
of
the
mind
into
a
right
frame
,
and
the
setting
of
it
in
its
proper
course
;
until
that
be
,
it
lies
open
for
all
comers
;
all
the
powers
of
darkness
snatch
,
and
catch
,
and
rend
it
in
pieces
,
and
bear
it
away
,
and
every
vanity
commands
it
:
but
when
grace
comes
,
that
appropriates
it
unto
God
,
so
that
it
becomes
the
Lords
.
Therefore
pray
for
Sanctification
,
which
is
the
induction
of
a
new
nature
into
the
spirits
of
a
man
,
and
a
new
propensity
;
so
that
as
naturally
it
had
its
tendency
towards
vanity
,
now
it
will
have
its
tendency
toward
God
.
Sanctification
is
a
great
thing
:
What
is
the
body
until
Sanctification
comes
,
but
an
untamed
monster
,
as
a
wilde
beast
?
O
with
what
numberless
outragious
passions
doth
it
blind
and
carry
away
the
Soul
?
Until
it
be
sanctified
,
it
puts
a
man
into
an
incapacity
of
conversing
with
God
;
it
lies
not
only
open
to
all
temptations
,
but
it
snatcheth
after
them
;
it
's
a
weight
that
lies
upon
the
spirit
of
a
man
.
Pray
for
Sanctification
,
which
is
the
sequestration
of
the
spirit
of
a
man
from
vanity
,
and
the
consecration
of
it
unto
God
;
it
is
the
putting
of
it
into
his
possession
,
the
planting
in
it
a
new
disposition
to
move
towards
God
,
and
to
converse
with
God
:
this
the
Apostle
calls
the
renewing
of
the
mind
.
CHAP.
XI
.
Advantages
that
come
by
minding
of
God
,
are
to
be
duly
considered
.
The
more
we
mind
God
,
the
more
we
may
.
Those
which
eye
God
most
,
know
themselves
best
.
Those
which
eye
God
most
,
have
most
of
God
.
Forgetfulness
of
God
cuts
the
nerves
of
Holiness
.
Forgetfulness
of
God
betrays
to
Apostacy
.
NOw
let
me
add
another
Help
;
Weigh
well
with
a
deep
sense
the
high
Advantages
which
a
due
discharge
of
this
work
doth
bring
upon
you
;
this
will
facilitate
the
work
:
The
more
you
mind
God
,
the
better
you
may
.
Men
cry
out
,
the
work
is
hard
:
It
is
good
and
sweet
;
but
hardest
to
those
that
do
it
least
,
easiest
to
those
that
do
it
most
:
Living
in
this
work
doth
advantage
and
enlarge
your
spiritual
strength
,
and
put
you
into
more
meetness
and
fitness
,
into
more
proportion
of
ability
for
the
discharge
of
it
:
That
as
the
Apostle
speaks
of
the
sinful
use
of
the
eye
,
and
of
the
sinful
effusions
of
the
spirit
in
way
of
evil
,
that
it
works
unto
a
necessity
of
sinning
,
so
that
they
have
eyes
full
of
adultery
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
cannot
cease
to
sin
,
2
Pet.
2.14
.
So
the
more
you
live
in
mindfulness
of
God
,
the
more
are
you
wrought
into
a
most
excellent
and
sweet
necessity
of
living
in
this
course
:
Gods
entertainment
is
very
gracious
unto
a
friend
that
minds
him
,
that
he
cannot
long
have
God
out
of
his
eye
.
De
coelo
descendit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
This
advantage
you
will
also
have
by
it
,
the
discovery
of
your self
;
and
truly
that
is
a
great
matter
,
for
a
man
to
know
himself
:
We
are
therefore
so
little
our selves
,
because
we
know
our selves
so
little
;
all
that
monstrous
pride
and
self-love
,
that
foolish
indulgence
that
is
usual
toward
our selves
,
is
because
we
know
not
what
we
are
.
This
will
make
you
know
your selves
more
:
for
when
your
eye
is
on
God
,
it
is
upon
your
Rule
,
the
Rule
of
all
perfection
,
the
most
absolute
Pattern
of
all
spiritual
beauty
;
therefore
you
may
see
what
proportion
and
similitude
there
is
between
God
and
you
:
This
will
breed
a
self
-
abhorrency
,
because
of
that
infinite
disagreement
that
is
in
the
spirit
of
a
man
and
his
ways
to
the
holy
God
:
Job
in
the
sight
of
God
abhor'd
himself
in
dust
and
ashes
,
Job
42.4
.
Here
you
may
see
how
your
hearts
and
the
Rule
agree
.
Now
also
you
may
observe
what
impressions
the
sight
of
God
leaveth
upon
you
.
You
say
you
mind
God
:
Well
;
and
I
pray
what
comes
of
it
?
what
fear
?
what
faith
?
what
hope
?
what
tenderness
?
What
watchfulness
is
there
wrought
in
your
spirits
by
your
minding
of
God
?
What
a
hard
heart
is
that
which
is
layd
under
the
very
beams
of
the
Sun
of
Righteousness
,
and
melts
not
?
What
an
obdurate
spirit
is
that
which
in
the
sight
of
God
yields
no
more
?
We
should
come
to
see
better
what
we
are
,
if
we
were
more
in
this
work
.
This
advantage
too
you
shall
have
,
you
shall
be
filled
more
with
God
:
What
is
the
moaning
of
your
Souls
?
O
,
saith
the
Saint
,
that
I
might
enjoy
him
!
O
that
God
might
be
my
God!
and
that
his
presence
might
be
with
me
where
ever
I
am
!
All
spiritual
life
hath
its
birth
and
growth
in
this
work
;
the
first
sight
of
God
lays
the
foundation
,
all
after-sights
do
superstruct
:
The
first
sight
of
God
is
the
planting
of
holiness
in
the
Soul
,
after-sights
are
waterings
unto
more
encrease
and
fruitfulness
;
at
the
first
sight
of
God
,
God
enters
into
the
Soul
,
but
the
after-sights
of
God
fills
and
fills
until
they
fill
up
the
Soul
.
If
therefore
it
be
so
great
an
advantage
,
consider
it
,
and
let
it
provoke
you
unto
this
work
.
One
Rule
more
to
help
unto
this
work
;
Possess
your selves
deeply
with
the
apprehensions
of
the
great
sinfulness
of
the
neglect
of
this
:
Therefore
men
and
their
sins
are
so
near
together
,
because
they
see
not
their
sins
more
sinful
;
When
sin
appears
out
of
measure
sinful
,
then
it
sets
the
heart
at
the
greatest
distance
from
it
.
Look
on
the
sinfulness
of
it
in
the
Cause
of
it
:
Whence
is
it
,
thou
wandering
Soul
,
thou
sleeping
spirit
,
thou
man
possessed
with
the
world
,
that
thou
sayst
thou
breathest
after
God
,
and
yet
shuttest
thy
eye
from
him
?
It
is
from
a
most
woful
frame
of
spirit
:
Faith
is
dead
,
and
love
dead
;
all
principles
of
life
are
put
into
a
state
of
astonishment
:
it
is
deep
night
;
all
the
spiritual
powers
are
asleep
,
bound
up
;
hence
it
is
thou
mindest
God
no
more
.
Poor
Creature
,
thou
art
not
thy self
,
thy
heart
is
gone
,
other
things
have
born
it
away
;
thou
art
like
the
Prodigal
,
until
God
brings
thee
unto
thy
wits
and
right
mind
again
.
Now
see
what
the
state
of
that
man
is
,
by
the
true
original
of
the
sin
of
neglecting
to
remember
God
;
and
look
a
little
further
into
this
matter
,
to
see
it
in
the
Effect
of
it
:
Forgetting
of
God
dissolves
the
bond
between
the
Soul
and
God
,
and
sets
it
free
from
God
:
It
is
the
minding
of
God
that
doth
beget
and
preserve
a
capacity
of
him
,
and
propensity
toward
him
;
then
forgeting
of
God
shuts
up
thy
heart
from
him
,
and
doth
byass
thy
Soul
unto
a
contrary
motion
,
to
a
departing
from
him
,
puts
thee
into
a
state
wherein
thou
canst
not
be
according
to
the
calling
whereunto
thou
art
called
:
Thou
canst
not
walk
in
the
place
of
a
servant
toward
thy
Lord
;
for
how
canst
thou
do
his
Will
whom
thou
rememberest
not
?
If
all
the
Reason
of
holy
walking
lies
in
this
,
then
the
nerves
and
sinews
of
Holiness
are
cut
in
sunder
,
when
forgetfulness
of
God
raigns
in
men
.
There
is
this
evil
also
,
thou
betrayest
thy
Soul
as
much
as
in
thee
lies
into
the
state
of
the
Devils
themselves
:
What
makes
Hell
,
but
want
of
God
?
and
what
makes
the
unhappiness
of
Devils
,
but
separation
from
God
?
And
this
thou
dost
practise
upon
thy
own
self
.
I
could
give
a
notorious
and
sad
Instance
of
this
truth
to
every
one
that
doth
voluntarily
forget
God
,
in
an
Apostate
Professor
whom
I
knew
,
who
said
,
The
turning
point
and
first
beginning
of
his
declining
from
God
,
was
his
neglect
of
communion
with
Jesus
Christ
.
Therefore
when
you
give
your selves
to
a
voluntary
forgetfulness
of
God
,
you
betray
your selves
into
a
state
of
Apostacy
and
backsliding
from
God
;
and
if
once
the
Devil
get
the
possession
,
and
can
back
thy
spirit
,
he
will
ride
thee
post
into
the
pit
where
there
is
no
bottom
,
and
from
whence
there
is
no
return
.
I
will
shut
up
all
with
that
expression
of
God
in
Isai.
17.11
.
Because
thou
hast
forgotten
the
God
of
thy
Salvation
,
and
hast
not
been
mindful
of
the
Rock
of
thy
strength
,
therefore
shalt
thou
plant
pleasant
plants
,
and
shall
set
it
with
strange
slips
:
In
the
day
shalt
thou
make
thy
plants
to
grow
,
and
in
the
morning
shalt
thou
make
thy
seed
to
flourish
;
but
the
Harvest
shall
be
a
heap
in
the
day
of
grief
and
of
desperate
sorrow
.
You
may
in
your
forgetfulness
of
God
enjoy
your
desire
,
trim
up
this
world
to
your
own
contentment
,
and
make
all
your
ways
like
pleasant
walks
in
delightful
gardens
;
you
may
make
your
paths
to
be
as
fruitful
fields
;
But
what
shall
the
end
be
?
When
the
Harvest
comes
in
the
appointed
time
thereof
,
there
shall
be
a
heap
in
the
day
of
grief
and
of
desperate
sorrow
.
If
you
would
have
a
Harvest
of
Rejoycing
,
if
you
would
reap
that
which
may
be
the
Refreshing
of
your
Souls
,
if
you
would
not
sow
gall
and
wormwood
for
you
to
reap
hereafter
,
take
heed
of
betraying
your selves
into
a
forgetfulness
of
God
.
THE
Principal
Interest
OR
THE
Propriety
of
Saints
in
God
DISPLAYED
In
several
Discourses
upon
MICAH
7.7
.
My
GOD
will
hear
Me.
CHAP.
I.
Interest
in
God
the
true
Spring
of
Consolation
.
How
it
is
Propriety
with
Community
.
Best
,
because
God
is
best
by
a
Confluence
of
all
Excellencies
.
THE
Church
was
now
sad
,
and
there
was
cause
enough
,
for
God
frown'd
upon
her
;
If
she
look'd
upward
,
she
saw
God
displeased
;
if
downward
,
there
was
nothing
but
violence
,
one
devouring
another
with
the
tongue
and
with
the
hand
:
And
therefore
she
makes
her
retreat
unto
God
;
[
Therefore
,
]
because
men
are
so
injurious
,
so
false
,
so
treacherous
,
therefore
I
'le
look
to
the
Lord
.
It
's
an
excellent
spirit
which
is
in
the
Saints
,
that
the
world
knows
not
of
;
they
make
such
Therefores
,
such
Conclusions
as
the
world
is
not
acquainted
with
:
The
froward
man
says
,
Therefore
I
'le
do
so
too
;
the
politick
man
says
,
Therefore
I
'le
be
wise
,
and
look
to
my self
;
the
good
man
says
,
Therefore
I
'le
look
to
the
Lord
.
Observe
how
the
evils
of
this
world
put
the
Saints
upon
the
improvement
of
their
power
with
God
,
and
how
the
sight
of
propriety
in
God
gives
strength
and
life
to
the
spirits
of
Saints
;
I
'le
look
up
,
I
'le
wait
for
the
God
of
my
Salvation
,
my
God
will
hear
me
.
That
which
I
am
to
speak
to
then
,
is
,
That
the
sight
of
God
,
as
our
God
,
is
that
which
lifts
up
our
heads
and
chears
our
hearts
against
all
discouragements
,
and
carries
us
through
all
difficulties
,
and
whatsoever
is
dismall
:
When
a
man
can
say
,
God
is
mine
,
that
man
shall
live
when
nothing
else
lives
.
I
'le
give
you
some
few
Foundations
of
this
.
The
first
thing
I
'le
instance
in
,
is
,
That
this
propriety
of
the
Saints
is
a
propriety
with
community
;
there
is
much
in
that
:
In
1
Cor.
1.2
.
Unto
the
Church
of
God
which
is
at
Corinth
,
sanctified
in
Christ
Jesus
,
called
to
be
Saints
,
with
all
that
call
upon
the
Name
of
Jesus
Christ
our
Lord
,
both
theirs
and
ours
.
The
force
of
this
lies
thus
;
That
which
serves
for
most
is
best
:
The
Sun
is
better
then
a
Tapor
;
because
that
serves
all
,
the
other
serves
but
one
,
or
a
few
:
A
Spring
is
better
then
a
Cistern
,
because
all
my
drink
of
that
,
but
few
of
the
other
.
That
which
all
want
is
best
;
Universal
want
argues
that
thing
which
we
need
to
be
universally
good
.
That
may
be
wanting
to
one
man
,
which
another
wants
not
:
A
Mariner
may
want
a
rudder
,
or
a
sail
,
which
others
want
not
;
but
all
men
want
bread
:
That
thing
is
good
to
him
,
but
this
is
good
to
all
.
This
Propriety
therefore
being
with
Community
,
to
wit
,
that
God
is
not
my
God
alone
,
but
of
all
the
Saints
in
Heaven
and
in
Earth
,
and
of
all
the
Angels
;
this
shews
,
that
a
Propriety
and
Interest
in
God
is
the
best
Propriety
:
Hence
it
is
,
that
the
Saints
having
their
portion
in
such
an
one
are
so
refreshed
,
and
their
comforts
much
advanced
,
because
they
know
that
others
drink
of
the
same
River
of
Life
together
with
them
.
Secondly
,
This
Propriety
is
in
that
which
is
best
,
by
a
Confluence
of
all
excellent
things
:
As
for
example
,
Love
,
Goodness
,
and
Kindness
,
there
is
none
like
that
which
is
in
God
;
here
it
is
transcendent
:
You
may
reason
so
,
not
only
from
what
God
is
,
an
infinite
Being
,
but
from
what
God
doth
.
Look
on
those
high
operations
of
his
Wisdom
and
Power
,
you
shall
see
they
are
clear
demonstrations
of
his
Goodness
;
the
most
excellent
things
have
flowed
from
thence
;
Pardon
of
sin
,
Peace
that
passeth
all
understanding
,
and
everlasting
life
;
these
have
flowed
from
this
Goodness
.
God
in
his
Love
hath
gone
to
the
utmost
to
set
it
out
;
He
never
intended
so
full
a
demonstration
of
his
Power
,
as
of
his
Love
;
Therefore
though
he
hath
not
gone
to
the
utmost
of
his
Power
,
yet
he
hath
gone
to
the
utmost
of
his
Love
:
It
's
Love
that
passeth
knowledg
,
all
knowledg
,
Eph.
3.19
.
It
's
possible
to
imagine
how
some
things
in
the
Creation
might
have
shewn
forth
more
of
the
Power
of
God
,
as
if
he
had
made
men
equal
power
with
Angels
,
&c.
But
it
's
not
devisable
,
which
way
there
should
be
a
greater
demonstration
of
his
Love
,
then
he
hath
shewn
;
partly
in
what
is
the
enjoyment
of
his
Saints
in
this
world
,
but
principally
in
that
which
he
hath
promised
in
the
other
.
Now
where
the
greatest
Goodness
and
Love
is
,
an
Interest
in
that
Person
is
most
precious
and
excellent
.
There
is
in
God
a
descending
Love
:
You
shall
seldom
find
,
that
love
in
a
child
carries
that
worth
and
excellency
in
it
,
as
the
Love
of
a
Father
doth
;
because
descending
love
chiefly
seeks
the
good
of
another
,
ascending
love
seeks
our
own
good
:
The
love
of
God
greater
,
because
descending
love
.
Further
,
There
is
not
only
Goodness
and
Love
in
God
,
but
Wisdom
also
for
the
managing
of
these
;
this
adds
to
the
Propriety
.
The
best
Prince
may
not
have
wisdom
enough
to
know
all
his
Subjects
:
but
God
knows
all
his
,
as
Christ
saith
,
Joh.
10.
I
know
my
sheep
,
and
am
known
of
them
.
He
that
tells
the
stars
,
and
calls
them
all
by
their
names
,
knows
every
one
of
his
,
and
their
cases
;
he
knows
what
fears
,
what
wants
,
what
pressures
,
what
straits
they
are
in
:
The
Lord
knows
how
to
deliver
the
righteous
out
of
all
their
troubles
,
2
Pet.
2.9
.
Again
,
He
is
present
with
all
his
;
all
things
in
the
world
are
confined
and
limited
,
God
only
is
every
where
:
The
Sun
reacheth
to
the
whole
Hemisphere
;
But
Gods
Power
is
infinite
,
and
himself
omnipresent
;
He
fills
Heaven
and
Earth
,
He
is
not
confin'd
to
any
place
,
or
limited
within
any
bounds
;
Therefore
to
have
a
Propriety
or
Interest
in
this
God
,
must
needs
be
a
very
great
Refreshing
and
Consolation
.
CHAP.
II.
Interest
in
God
of
a
perfect
extent
to
all
in
God
.
Gods
love
lasts
,
is
not
broke
off
by
offences
,
is
not
hindered
by
distance
.
Interest
in
God
effectual
to
all
good
ends
.
Divine
friendship
not
burdensom
.
THe
Propriety
that
the
Saints
have
in
God
is
perfect
;
I
mean
,
it
extends
throughout
to
all
that
God
is
.
Among
friends
and
acquaintance
this
is
the
Law
,
their
friendship
reacheth
to
some
things
,
not
to
all
;
but
the
Interest
of
the
wife
and
children
reacheth
to
the
full
compass
of
the
husbands
estate
:
Much
more
our
Propriety
in
God
reacheth
to
all
that
God
is
.
As
the
Law
of
Communion
between
the
Father
and
the
Son
was
this
,
John
17.10
.
All
mine
are
thine
,
and
thine
are
mine
:
So
is
the
Law
of
the
Interest
between
Christ
and
his
people
;
1
Cor.
3.
ult.
All
things
are
yours
,
because
all
is
Christs
.
If
there
be
enough
in
God
for
the
spirits
of
just
men
made
perfect
,
whose
capacities
are
greater
then
ours
;
if
there
be
enough
in
God
for
Angels
,
whose
capacities
are
greater
then
theirs
;
if
there
be
enough
in
God
for
Jesus
Christ
,
whose
capacity
is
yet
far
wider
;
if
there
be
enough
in
God
for
God
himself
;
then
there
must
needs
be
satisfaction
to
a
man
:
If
he
can
say
,
that
God
is
his
God
,
he
needs
no
more
,
this
will
content
and
fill
his
spirit
.
Fourthly
,
This
Propriety
is
that
which
will
hold
out
.
All
our
interest
in
men
and
things
is
very
fleeting
,
experience
shews
it
;
the
Anchor
comes
home
again
,
because
the
ground
was
not
firm
:
All
friends
are
but
like
flowers
in
the
hand
,
they
are
mine
now
,
anon
they
are
good
for
nothing
,
and
are
no
bodies
.
You
have
this
given
as
a
reason
,
why
we
should
not
trust
in
Princes
,
in
Psal.
146.
Because
they
pass
away
,
and
their
thoughts
perish
:
What
ever
they
intended
and
had
contrived
for
your
good
,
all
dye
with
them
.
The
Israelites
that
found
favor
in
Egypt
for
Josephs
sake
,
suffered
when
another
Pharaoh
arose
that
knew
not
Joseph
.
But
if
our
friends
live
,
nothing
is
more
common
then
to
have
an
eclipse
and
a
damp
brought
upon
the
love
of
friends
.
But
Christ
loves
to
the
end
;
and
if
he
loved
his
people
when
he
was
in
this
world
,
how
much
more
doth
his
love
continue
now
he
is
in
the
other
world
?
Because
here
his
love
met
with
many
difficulties
,
but
there
he
hath
nothing
hard
to
do
;
his
work
lies
plain
and
easie
before
him
.
The
affections
of
men
are
subject
to
a
natural
,
I
may
call
it
an
unnatural
,
mutability
,
which
is
not
only
a
torment
to
others
,
but
to
themselves
;
for
that
man
that
changeth
his
heart
,
suffers
as
well
as
he
from
whom
his
heart
is
changed
:
and
this
is
help'd
on
by
many
things
.
1.
By
offences
that
ripen
and
quicken
that
fickle
mutability
of
this
poor
,
frail
,
mortal
,
changeable
creature
,
Man
;
You
shall
have
him
now
like
the
Sun
in
his
full
shining
,
and
anon
some
cloud
of
offence
darkens
all
his
love
:
We
were
the
unhappiest
creatures
that
could
be
,
if
God
should
be
so
to
us
;
but
he
hath
expressed
himself
in
Isai.
55.7
.
that
he
will
abundantly
pardon
,
and
that
he
will
multiply
pardons
.
2.
Distance
many
times
takes
off
the
edg
of
love
and
friendship
among
friends
,
friends
oftentimes
dye
one
to
another
while
they
live
:
The
child
sometimes
is
forgotten
of
his
Father
,
and
the
wife
of
her
husband
:
But
the
eye
of
God
is
ever
upon
us
,
and
we
cannot
but
be
satisfied
in
his
love
,
whose
eye
is
ever
fixt
upon
us
;
as
you
have
his
promise
in
the
last
of
Matthew
,
Lo
I
am
with
you
always
to
the
end
of
the
world
.
3.
There
is
a
love
that
is
fastened
only
by
a
short
relation
,
as
between
the
Master
and
the
servant
,
and
those
that
are
in
a
Brotherhood
for
a
time
;
when
the
term
of
years
is
out
,
that
relation
ceaseth
:
But
it
is
not
so
between
Christ
and
the
Saints
.
In
the
fifth
place
.
This
Propriety
that
the
people
of
God
have
in
him
is
most
effectual
,
because
there
is
neither
want
of
love
nor
power
in
God
.
In
Isai.
48.14
.
All
ye
assemble
your selves
and
hear
;
which
among
them
hath
declared
these
things
?
the
Lord
hath
loved
him
;
he
will
do
his
pleasure
on
Babylon
,
and
his
arm
shall
be
on
the
Caldeans
.
Whether
we
understand
it
of
his
love
to
his
people
,
or
of
his
love
to
Cyrus
,
it
is
not
much
material
as
to
the
setting
forth
the
efficacy
of
this
Propriety
.
If
we
understand
it
of
his
love
to
Cyrus
,
who
perhaps
was
yet
a
stranger
to
God
,
that
notwithstanding
this
,
he
would
do
so
great
things
,
as
he
had
spoken
,
for
him
;
how
much
more
effectual
will
his
love
be
to
those
to
whom
he
is
engaged
by
relation
?
He
will
stick
at
nothing
,
because
his
love
is
so
great
;
no
offences
shall
hinder
,
because
he
hath
engaged
to
pardon
:
You
are
sure
to
speed
when
you
come
to
God
;
they
that
see
this
their
Propriety
in
him
,
therefore
must
needs
rejoyce
.
Sixthly
,
This
Propriety
in
God
is
not
onerous
and
burdensom
.
Indeed
our
relations
to
men
,
and
our
propriety
in
them
,
is
oftentimes
costly
;
and
not
without
charge
can
we
either
preserve
or
act
our
friendship
toward
them
:
We
usually
lose
by
receiving
;
A
man
accepts
a
benefit
,
and
loseth
his
liberty
,
as
a
wise
Heathen
once
said
.
A
man
by
his
engagement
is
put
oftentimes
upon
hard
services
;
he
is
made
to
do
every
thing
,
that
receives
every
thing
;
the
more
you
take
from
a
friend
,
the
more
he
is
discharged
,
and
he
things
he
owes
you
the
less
,
and
that
you
owe
him
the
more
:
But
indeed
whatsoever
God
doth
,
is
an
engagement
upon
him
to
do
more
for
you
.
Expressions
of
friendship
from
friends
come
many
times
mingled
with
much
bitterness
,
harshness
,
and
rigidness
;
But
when
God
dischargeth
the
part
of
a
Father
and
a
Friend
,
he
doth
it
like
himself
,
it
comes
pure
,
like
water
out
of
a
pure
fountain
,
no
sadness
,
no
bitterness
mingled
with
it
;
He
doth
it
with
all
his
heart
;
as
in
Jer.
32.41
.
I
'le
rejoyce
over
them
to
do
them
good
,
and
with
my
whole
Heart
,
and
with
my
whole
Soul
.
Oh
when
kindness
comes
so
,
it
comes
sweetly
!
What
refreshing
is
it
then
to
Beleevers
in
all
their
conditions
to
look
upon
divine
Love
,
that
's
sweet
,
and
clear
,
and
pure
?
All
these
joyn'd
together
make
but
one
head
of
Arguments
from
that
Excellency
that
is
in
God
.
CHAP.
III.
Saints
engaged
to
live
upon
God
by
the
Law
of
Nature
,
Love
,
and
Judgment
.
Spiritual
Relation
is
mutual
.
True
Resignation
hath
Conscience
with
Love
.
A
divine
Power
in
and
over
Saints
.
The
grace
and
peace
of
Saints
furthered
as
they
mind
their
Interest
in
God
.
ANother
Argument
is
this
,
We
have
nothing
else
to
live
upon
;
we
must
either
live
here
,
or
no
where
:
If
we
live
not
upon
what
we
have
in
God
,
we
are
dead
men
,
for
God
is
our
life
.
The
life
of
every
creature
is
maintain'd
proportionably
by
a
threefold
Law
.
1.
Some
by
the
Law
of
Nature
:
so
fishes
live
not
but
in
the
water
,
and
beasts
in
their
pastures
,
and
cannot
live
in
the
Sea
:
And
indeed
there
is
something
of
the
divine
new
nature
in
Christians
;
they
must
live
in
God
,
or
they
dye
.
2.
There
is
the
Law
of
Love
:
The
child
loves
the
mother
above
all
women
,
though
it
may
be
there
be
many
better
▪
the
Lord
hath
placed
the
life
of
the
child
in
the
mother
:
how
much
more
the
life
of
a
Christian
in
himself
?
for
there
is
no
love
like
that
love
.
3.
Life
is
cut
out
by
the
Law
of
Reason
and
Judgment
,
by
which
men
chuse
their
portion
,
upon
which
they
feed
,
and
upon
which
they
make
their
lives
.
This
way
nothing
but
God
is
eligible
to
a
good
man
;
He
saith
,
some
other
things
serve
for
other
uses
,
but
not
to
live
on
.
Nothing
but
God
can
be
made
our
own
,
nothing
out
of
God
is
properly
our
own
,
but
our
sins
:
How
can
a
man
say
that
is
his
own
,
which
he
cannot
command
and
hold
?
Nothing
can
be
made
full
enough
,
strong
enough
,
answerable
to
our
desires
,
but
God
:
Hence
it
is
that
a
good
man
lives
in
God
,
because
he
can
live
no
where
else
;
Though
he
make
use
of
his
bed
to
sleep
on
,
of
his
meat
to
refresh
him
,
and
do
as
others
do
in
the
use
of
these
things
,
yet
he
would
be
a
very
dead
man
,
worse
then
a
man
layd
in
the
grave
,
if
his
life
were
not
in
God
.
I
would
exhort
you
then
,
Vse
Exhortat
.
that
you
would
thus
live
in
God
;
it
is
a
riddle
to
the
world
,
but
a
truth
to
Saints
,
and
that
which
their
Souls
can
witness
to
:
The
world
knows
no
other
life
then
friends
,
estate
,
and
such
like
enjoyments
;
the
Saints
know
that
there
is
no
life
in
these
;
they
live
another
life
which
the
world
knows
not
of
.
Live
this
life
,
that
is
,
make
this
to
be
the
strength
,
reason
and
rule
of
all
your
walkings
,
to
be
the
pillar
and
prop
of
your
Souls
,
whereon
you
may
lean
and
rest
;
make
this
your
ultimate
rest
,
that
after
all
the
troublesom
turnings
and
tossings
of
this
world
you
may
take
rest
here
,
in
this
peace
of
God
which
passeth
all
underestanding
,
that
you
may
say
as
David
in
Psal.
34.
He
was
in
trouble
;
but
,
saith
he
,
I
trusted
in
the
Lord
,
and
said
,
O
Lord
,
thou
art
my
God
;
and
this
was
all
to
him
against
all
trouble
:
They
seek
my
life
,
and
make
me
a
derision
;
but
I
said
,
O
Lord
,
thou
art
my
God
.
Two
things
I
premise
in
this
Exhortation
.
1.
That
you
make
your
Interest
in
God
sure
,
that
you
may
be
able
to
say
without
fear
and
trembling
,
thou
art
my
God
.
This
Interest
is
mutual
;
if
God
be
yours
,
then
you
are
his
;
He
is
yours
by
gift
of
himself
to
you
,
and
you
are
his
by
gift
of
your selves
to
him
:
Remember
the
day
when
,
how
,
and
by
what
act
you
did
give
your selves
to
God
:
Have
you
put
by
your selves
,
and
all
your
sinful
propensions
,
dispositions
,
and
resolutions
?
Have
you
layd
an
absolute
denyal
upon
them
,
never
more
to
observe
them
,
much
less
to
serve
them
?
And
have
you
resolved
that
you
will
have
no
purposes
or
desires
but
such
as
are
according
to
God
?
Be
sure
if
you
cannot
say
you
are
his
,
you
cannot
say
he
is
yours
:
You
may
please
your selves
indeed
with
fancies
,
and
vain
imaginations
of
that
which
is
not
;
but
know
this
,
that
such
a
kind
of
Contract
with
God
as
we
speak
of
,
hath
evidence
in
it
;
It
's
not
a
cold
and
liveless
acting
,
but
there
is
power
and
efficacy
in
it
.
These
two
things
will
be
of
power
in
that
man
that
hath
in
truth
given
himself
to
God
.
1.
Conscience
with
Love
;
Conscience
without
Love
hath
very
much
power
in
it
,
but
Conscience
with
Love
is
very
potent
:
Indeed
Conscience
will
tell
thee
,
O
man
,
thou
hast
given
thy self
to
God
,
therefore
thou
shouldst
walk
as
his
:
And
Love
will
take
thee
aside
,
and
sound
the
same
alarum
in
thine
ears
too
,
but
more
effectually
.
2.
A
second
thing
is
the
power
of
God
in
them
and
over
them
;
There
is
a
power
of
God
in
such
:
You
have
received
,
saith
the
Apostle
,
the
spirit
of
power
,
2
Tim.
1.7
.
This
is
the
difference
between
the
relation
that
is
between
God
and
his
people
,
and
all
other
relations
:
This
relation
conveys
the
Spirit
of
God
into
men
.
The
husband
and
wife
that
are
never
so
closely
knit
,
cannot
convey
their
spirits
one
to
another
;
the
husband
may
wish
that
his
wife
were
wise
and
meek
,
but
he
cannot
give
her
such
a
spirit
:
But
the
relation
between
God
and
his
people
always
works
a
communication
of
spirit
;
the
Spirit
of
God
is
given
to
them
.
Besides
,
There
is
a
power
of
God
over
such
,
because
he
sees
that
there
is
a
great
power
against
them
:
They
are
kept
by
the
power
of
God
through
faith
unto
Salvation
.
Certainly
if
you
have
not
such
a
Conscience
joyned
with
Love
,
and
find
not
such
a
power
of
God
watching
over
you
,
and
the
Spirit
of
God
guiding
you
,
you
are
none
of
his
.
Another
thing
to
be
premised
is
this
,
That
a
Christians
life
,
whether
we
consider
the
life
of
peace
,
or
the
life
of
holiness
,
depends
much
upon
his
minding
of
his
Interest
in
God
.
The
Apostle
in
Hebr.
2.
tells
them
,
they
had
lost
much
of
the
life
of
Christianity
;
how
came
that
?
because
they
had
forgotten
the
Exhortation
that
spake
to
them
as
unto
Children
.
And
in
Prov.
2.27
.
Who
forsakes
the
guide
of
her
youth
,
and
forgets
the
Covenant
of
her
God
.
The
latter
is
the
cause
of
the
former
;
because
she
forgets
the
Covenant
of
her
God
,
therefore
she
forsakes
the
guide
of
her
youth
.
You
have
need
to
seek
much
in
God
;
your
sins
are
many
,
your
dangers
great
,
you
know
it
well
enough
:
You
have
this
encouragement
,
Whatsoever
you
go
for
,
you
knock
at
the
right
door
;
whatsoever
you
ask
,
you
ask
that
which
is
as
much
your
own
,
as
any
thing
you
enjoy
:
God
hath
made
over
himself
to
you
,
in
becoming
yours
;
He
hath
said
he
will
be
your
God
:
All
particular
promises
are
but
streams
from
this
Spring
,
and
branches
from
this
Root
.
Your
Interest
is
larger
then
Heaven
and
Earth
;
Heaven
and
Earth
are
nothing
to
God
:
Therefore
if
God
be
yours
,
you
have
more
cause
to
rejoyce
,
then
if
he
had
made
you
actual
and
sole
Possessors
of
Heaven
and
Earth
.
In
the
world
they
that
have
little
of
their
own
,
comfort
themselves
that
they
have
something
in
their
friends
;
such
a
Lord
,
such
a
Duke
is
their
friend
:
So
if
you
have
not
much
in
this
world
,
comfort
your selves
in
this
,
that
God
is
your
God
.
The
Lord
thought
this
enough
to
comfort
his
people
with
,
when
they
were
afflicted
and
tossed
with
tempests
:
He
that
takes
not
comfort
in
this
,
either
knows
not
what
God
is
,
or
denies
what
he
professeth
to
know
.
Live
by
Faith
;
or
as
some
render
these
words
in
Psal.
37.
Feed
on
Faith
.
When
you
come
to
God
,
you
come
not
to
ask
a
title
,
but
to
plead
a
title
;
you
come
not
to
ask
any
thing
that
was
not
your
own
before
,
but
you
come
to
ask
the
possession
of
it
.
You
cannot
ask
more
then
he
is
intended
to
give
you
:
He
takes
more
contentment
in
giving
(
I
do
not
say
then
you
can
take
in
asking
,
though
that
be
much
,
but
)
then
you
can
have
in
enjoying
.
The
Propriety
you
have
in
God
is
by
a
Mediator
;
so
that
he
by
whose
means
you
come
by
this
Propriety
,
hath
all
things
put
into
his
hand
,
and
he
is
in
stead
of
God
to
you
;
as
it
is
said
of
Joseph
,
that
he
was
in
stead
of
God
to
his
Brethren
.
He
that
hath
obliged
us
to
be
whatsoever
we
can
to
those
that
are
ours
,
hath
much
more
obliged
himself
to
be
all
that
he
can
for
us
.
Christ
was
made
so
great
,
not
for
his
own
sake
,
but
for
our
sakes
;
if
he
be
set
on
the
Throne
,
it
is
for
our
sakes
:
What
shall
we
need
to
fear
,
when
we
come
to
ask
any
thing
of
him
?
He
stands
more
obliged
to
us
,
then
we
can
be
to
ours
;
because
it
is
easier
for
him
to
do
what
his
place
calls
upon
him
for
,
then
it
is
for
us
;
for
the
engagement
is
strongest
,
where
the
performance
is
easiest
;
and
because
we
are
dearer
to
him
,
then
ours
are
to
us
;
the
dearest
child
is
not
so
dear
to
its
mother
,
as
we
are
dear
to
him
:
and
the
hurt
that
would
come
to
those
that
are
beloved
of
God
,
if
he
should
fail
them
,
is
greater
then
can
come
to
children
by
the
neglect
of
their
parents
.
Again
,
The
honor
that
Christ
hath
engaged
is
of
infinite
more
concernment
:
If
a
father
be
unnatural
,
that
is
a
stain
upon
him
;
but
what
is
a
spot
of
dishonor
upon
a
piece
of
dirt
?
But
if
the
Prince
of
Glory
should
be
unnatural
,
this
would
highly
reflect
dishonor
upon
him
.
How
may
we
walk
with
confidence
and
security
,
and
account
our selves
richer
then
Princes
,
and
stronger
then
Armies
?
Though
all
this
,
nothing
concerns
those
that
stand
out
,
and
are
as
strangers
and
aliens
,
that
will
call
God
Father
whether
he
will
or
no
,
that
are
not
taught
it
from
above
,
but
have
learned
it
of
themselves
.
If
a
man
cannot
call
God
his
Father
and
his
God
upon
good
grounds
,
what
a
miserable
state
is
that
man
in
?
He
is
nothing
,
he
hath
nothing
,
and
there
is
nothing
between
him
and
everlasting
misery
,
but
a
moment
of
time
:
He
goes
up
and
down
pleasing
himself
with
vain
shews
,
pleasing
himself
with
painted
Butterflies
;
but
hath
nothing
to
live
on
,
he
is
utterly
unprovided
for
Eternity
.
CHAP.
IV.
Saints
have
not
only
the
Portion
,
but
the
Spirit
of
Children
.
Ingenious
walking
greatly
requisite
in
those
who
pretend
Interest
in
God
.
God
more
easily
pleased
with
his
people
then
with
others
.
Tastes
of
Gods
sweetness
are
obligatory
.
Careless
walking
weakens
hope
in
prayer
.
Vse
.
2d
IF
the
sight
of
our
Interest
in
God
be
the
life
of
Saints
,
then
let
those
who
plead
an
Interest
in
God
walk
worthy
of
it
:
It
is
precious
,
for
it
is
their
life
;
it
is
worth
all
that
is
required
of
you
:
That
which
God
calls
for
at
your
hands
,
takes
nothing
from
your
happiness
,
but
adds
much
to
it
.
It
is
the
Apostle's
exhortation
,
Col.
1.10
.
Walk
worthy
of
the
Lord
unto
all
pleasing
.
Let
me
propound
to
your
Considerations
a
few
things
,
to
put
you
on
to
this
.
First
,
You
are
deeply
obliged
to
please
God
,
and
thereby
to
walk
worthy
of
him
;
for
being
in
so
near
relation
to
him
,
you
have
not
only
the
portion
,
but
the
spirit
of
children
:
Because
you
are
sons
,
therefore
he
hath
sent
the
Spirit
of
Adoption
into
your
hearts
,
Gal.
4.
Other
relations
,
This
was
touched
in
the
foregoing
Sermon
.
because
they
want
strength
,
are
not
always
beautified
and
sweetened
with
a
convenient
spirit
:
The
relation
of
a
husband
cannot
communicate
a
meek
spirit
to
his
wife
,
nor
the
relation
of
a
parent
to
the
child
,
because
of
their
impotency
;
their
will
is
strong
,
but
their
hand
is
short
:
But
God
in
that
gracious
relation
wherin
he
stands
unto
his
own
,
gives
them
a
Spirit
like
unto
himself
,
that
so
he
may
have
Children
answerable
to
himself
and
to
his
Will
:
In
Rom.
8.9
.
If
any
man
have
not
the
Spirit
of
Christ
,
he
is
none
of
his
.
He
that
is
joyned
to
the
Lord
,
saith
the
Apostle
,
1
Cor.
6.7
.
is
one
Spirit
.
As
persons
conjoyned
in
marriage
are
one
flesh
,
so
he
that
is
married
to
the
Lord
,
that
is
brought
into
that
near
relation
unto
him
,
is
one
Spirit
;
they
are
one
in
their
affections
,
propensions
,
dispositions
,
and
designs
.
As
we
say
of
a
multitude
,
they
are
of
one
heart
and
of
one
spirit
when
they
conspire
in
one
:
so
God
and
his
people
are
one
Spirit
,
because
they
center
in
one
;
he
in
governing
them
,
and
they
in
subjection
and
subordination
to
him
,
so
one
,
as
things
ruled
and
the
Rule
is
one
.
This
argument
the
Apostle
urgeth
in
2
Tim.
1.7
.
God
hath
not
given
us
the
Spirit
of
Fear
,
but
of
Power
,
Love
,
and
of
a
Sound
Mind
.
He
had
in
the
words
before
exhorted
to
this
,
Therefore
,
saith
he
,
I
put
thee
in
remembrance
,
that
thou
stir
up
the
gift
of
God
that
is
in
thee
,
by
the
putting
on
of
my
hands
:
But
Timothy
might
say
,
How
can
I
do
that
?
Why
,
saith
the
Apostle
,
we
have
received
not
the
spirit
of
fear
,
but
of
power
.
It
is
a
time
of
danger
indeed
,
and
a
hard
work
to
preach
the
Gospel
in
such
days
as
these
;
but
he
that
is
gifted
and
fitted
by
Christ
to
that
work
,
hath
received
a
spirit
of
courage
and
power
,
by
which
he
is
able
to
mannage
the
things
that
he
hath
received
of
God
.
Then
I
say
,
having
received
the
Spirit
of
children
,
the
obligation
lyes
the
stronger
upon
you
to
walk
as
children
.
This
is
a
Rule
;
The
more
proportionably
a
man
hath
received
strength
and
ability
to
his
work
,
the
more
he
is
bound
to
it
:
therefore
the
more
of
the
Spirit
you
have
received
,
the
more
you
are
obliged
.
And
this
Spirit
of
Christ
in
his
people
acts
according
to
its
primitive
original
Pattern
;
as
it
wrought
in
Christ
,
so
it
will
work
in
you
according
to
your
proportion
.
This
moving
will
be
strong
,
because
it
moves
upon
the
highest
grounds
,
that
which
is
most
taking
and
prevailing
;
it
moves
upon
hopes
and
sense
of
eternal
life
.
If
you
walk
not
so
as
to
please
God
,
you
walk
with
much
frowardness
of
heart
,
and
your
sin
is
the
greater
.
It
's
true
,
though
you
have
received
this
Spirit
,
yet
there
is
much
of
the
spirit
of
this
world
in
your
hearts
;
but
this
is
our
duty
and
our
work
,
not
to
suffer
the
better
Spirit
to
be
quel'd
and
damp'd
by
the
other
.
But
yet
again
,
that
you
may
see
it
more
fully
,
remember
,
if
you
please
not
God
,
you
act
against
your
own
Interest
and
advantage
,
for
your
life
is
bound
up
in
the
favor
of
God
;
when
you
therefore
act
against
God
,
you
act
against
your selves
.
The
Apostle
useth
such
an
argument
in
Ephes.
5.
where
he
exhorts
husbands
to
love
their
wives
,
for
no
man
ever
hated
his
own
flesh
:
He
means
this
,
that
they
being
one
,
the
husband
cannot
cease
to
love
his
wife
,
but
he
loseth
so
much
of
his
own
life
,
because
they
are
one
;
therefore
crossness
and
untowardness
between
them
strikes
them
dead
.
In
unequal
relations
the
inferior
is
more
dependant
,
and
so
should
be
more
subordinate
:
In
the
relation
between
the
father
and
the
child
,
the
child
is
the
lower
part
,
and
lives
more
upon
the
father
,
and
therefore
ought
to
live
more
according
to
the
Father
,
according
to
his
Will
,
or
else
he
acts
against
himself
,
he
offends
his
father
to
his
own
hurt
:
And
the
goodness
of
Superiors
is
of
greater
influence
and
force
,
then
that
of
Inferiors
:
Take
a
child
in
the
goodness
of
a
child
,
be
it
never
so
high
,
that
cannot
work
so
much
to
the
good
of
the
father
,
as
the
goodness
of
the
father
doth
for
the
child
.
The
love
,
goodness
and
mercy
of
God
,
who
is
infinitely
greater
then
we
,
is
of
unspeakable
influence
to
our
good
,
and
therefore
to
be
tendered
and
preserved
.
Sin
in
the
nature
of
it
is
a
violation
of
the
Law
,
that
is
,
of
the
Will
of
God
;
the
effect
of
sin
is
a
provocation
of
wrath
and
anger
:
Hence
it
is
that
the
Wise-man
speaks
so
in
Prov.
8.
He
that
sins
against
me
,
wrongs
his
own
Soul
:
He
offers
violence
,
he
spoils
his
own
Soul
,
he
becomes
a
robber
of
himself
.
The
nature
of
sin
aims
at
the
destruction
of
that
against
which
it
is
set
,
although
it
do
not
attain
this
effect
,
because
of
the
power
of
him
against
whom
it
is
;
for
it
's
a
denying
of
all
that
God
is
,
as
that
he
is
infinitely
wise
,
infinitely
good
,
&c.
Therefore
the
Apostle
speaks
of
some
in
Tit.
1.16
.
that
profess
they
know
God
,
but
in
works
they
deny
him
;
how
is
that
?
that
is
,
by
their
works
they
declare
that
they
do
not
acknowledg
him
as
he
is
.
Men
therefore
that
seek
not
to
please
God
,
do
no
otherwise
then
as
if
men
in
a
Ship
should
with
Axes
,
or
such
like
Instruments
,
seek
to
cut
holes
in
the
Ship
wherein
their
lives
lie
.
To
act
therefore
against
God
,
is
to
act
most
desperately
against
our
own
good
;
and
by
this
we
see
how
we
are
engaged
to
please
him
.
Again
,
take
this
in
,
that
God
will
more
easily
be
pleased
with
his
people
then
with
others
,
therefore
they
are
the
more
bound
:
He
takes
that
well
from
some
hands
,
that
will
not
pass
from
others
:
It
is
true
,
we
are
all
under
one
Law
and
Rule
,
God
did
not
destroy
the
Law
by
taking
his
people
into
a
Gospel
state
,
but
established
it
;
nay
,
the
Law
binds
more
then
it
did
before
,
only
as
the
binding
power
of
it
is
encreased
,
so
the
rigor
of
it
is
abated
,
that
is
,
the
terms
of
obedience
required
are
changed
:
God
said
before
,
If
you
do
not
this
and
this
,
and
every
thing
to
the
height
of
it
,
you
shall
dye
:
but
he
doth
not
hold
his
people
to
those
terms
now
that
we
are
reconciled
to
him
;
all
is
due
that
is
commanded
:
but
he
accepts
of
what
we
can
perform
;
so
that
here
is
the
difference
:
The
Law
speaks
to
one
sort
,
to
those
that
are
in
the
flesh
,
that
are
out
of
Christ
,
as
in
Gal.
3.10
.
Cursed
is
every
one
that
continueth
not
in
all
things
written
in
the
Law
to
do
them
.
To
the
other
sort
,
whom
God
accepts
in
Christ
,
he
speaks
as
in
2
Cor.
8.12
.
He
accepts
according
to
what
a
man
hath
,
if
there
be
a
willing
mind
.
Now
if
less
will
pass
with
God
,
and
be
well
taken
from
thine
hand
then
from
others
,
thy
sin
is
greater
then
others
,
if
thou
dost
it
not
.
Further
,
You
are
engaged
much
,
because
you
have
had
tastes
of
the
sweetness
of
walking
with
God
.
This
is
that
which
made
that
aggravation
of
their
sin
,
which
God
hath
said
he
will
not
forgive
;
Heb.
6.
That
they
had
tasted
of
the
powers
of
the
world
to
come
:
But
it
's
a
greater
engagement
to
have
a
taste
of
God
himself
,
then
to
have
a
taste
of
the
things
of
God
;
to
have
a
taste
of
that
excellency
and
goodness
that
is
in
him
,
is
far
a
greater
bond
then
to
taste
of
all
his
favors
.
Nay
,
you
have
had
a
taste
of
the
bitterness
of
wandering
from
God
,
and
neglecting
him
;
witness
the
blows
and
stripes
of
your
own
spirits
,
and
the
frowns
of
God
upon
you
:
How
hath
your
unwary
walking
led
you
into
a
wilderness
of
darkness
and
fears
?
and
will
you
yet
sin
thus
against
God
?
Have
you
not
said
in
those
dismal
days
,
as
in
Hos.
2.7
.
I
'le
return
to
my
first
husband
,
for
then
it
was
better
with
me
then
now
?
And
have
you
given
your selves
to
God
again
and
again
,
and
do
you
now
neglect
him
?
Will
you
not
endevor
to
fulfil
your
promises
?
Mark
how
God
carried
himself
to
his
people
that
neglected
him
,
Jer.
2.20
.
Of
old
time
I
broke
thy
yoke
,
and
burst
thy
bonds
,
and
thou
saidst
,
I
will
not
transgress
;
thou
saidst
thou
wouldst
not
,
but
thou
didst
;
for
under
every
green
tree
,
and
upon
every
high
hill
thou
wanderest
,
playing
the
harlot
:
Yet
I
planted
thee
a
noble
vine
;
How
then
art
thou
turned
into
the
degenerate
plant
,
of
a
strange
vine
unto
me
?
It
is
a
dangerous
thing
to
break
promise
with
God
;
he
will
plead
your
own
words
against
you
.
That
then
is
one
main
Consideration
,
why
such
as
plead
an
Interest
in
God
should
labor
to
walk
in
all
pleasing
to
him
,
from
that
Engagement
that
lies
upon
such
to
God
.
A
second
Consideration
is
this
,
Otherwise
you
will
weaken
the
comfort
of
your
hope
and
expectation
in
prayer
.
How
can
you
rationally
,
with
any
satisfaction
to
your
own
spirits
,
expect
that
God
should
fulful
your
will
,
that
are
not
willing
to
fulfil
his
?
How
dis-ingenious
and
base
is
it
for
a
man
to
wish
in
his
heart
,
that
God
would
act
so
as
to
please
him
,
when
in
the
mean
time
he
is
not
careful
to
please
God
?
It
doth
horribly
impose
upon
God
,
it
argues
a
most
vile
and
base
spirit
;
it
imposes
upon
Gods
Wisdom
,
upon
his
Goodness
,
and
indeed
upon
all
that
God
is
:
and
God
takes
it
very
ill
to
be
thus
dealt
with
;
as
he
expresseth
himself
,
Mic.
3.11
.
The
heads
thereof
judg
for
reward
,
and
the
Priests
teach
for
hire
,
and
the
Prophets
divine
for
mony
;
yet
they
lean
upon
the
Lord
,
and
say
,
Is
not
the
Lord
among
us
?
none
evil
can
come
upon
us
.
What
followed
?
Therefore
Zion
for
your
sakes
shall
be
plowed
like
a
field
.
God
will
not
be
so
put
off
.
This
sin
borders
upon
that
in
Deut.
29.20
.
If
any
man
say
,
I
shall
have
peace
,
though
I
walk
after
the
imaginations
of
mine
own
heart
;
my
wrath
and
jealousie
shall
smoke
against
that
man
,
and
I
will
strike
out
his
name
from
under
Heaven
.
You
come
to
me
,
saith
God
,
and
say
,
O
Father
,
arise
and
save
us
,
in
Jer.
5.3
.
but
you
do
all
the
evil
against
me
that
you
can
;
or
,
as
some
read
it
,
you
do
evil
,
and
you
can
;
or
,
and
you
prevail
:
that
is
,
Whereas
before
I
told
you
how
ready
I
was
to
do
you
all
good
,
you
have
now
so
tempted
me
and
provoked
me
with
your
sins
,
as
to
prevail
with
me
to
resolve
to
give
you
over
.
This
sin
was
that
which
bred
in
David
such
discouragement
to
come
to
God
,
that
he
had
rather
stay
till
his
bones
waxed
old
through
roaring
,
then
go
to
God
;
this
is
that
guile
of
heart
,
which
he
speaks
of
in
Psal.
32.2
,
3.
Against
this
it
was
that
Samuel
reasoned
with
the
people
in
1
Sam.
12.
That
after
all
their
former
evils
they
should
not
depart
from
God
.
Take
heed
therefore
of
such
a
state
,
lest
you
fall
into
those
evils
that
the
Conscience
of
unholy
walking
will
bring
you
into
.
CHAP.
V.
Saints
Interest
is
through
great
Condescension
.
Conjunction
of
God
and
his
people
very
intimate
.
A
Priviledg
restored
,
and
how
,
by
Jesus
Christ
.
3.
A
Third
Consideration
is
,
the
Nature
of
your
Interest
in
God
:
I
'le
set
it
before
you
in
a
few
Expressions
.
First
,
He
is
one
that
is
above
you
,
greater
and
higher
then
you
are
.
Now
the
Law
in
unequal
relations
is
this
,
That
he
which
is
of
the
strongest
side
,
be
a
relief
;
that
he
that
is
of
the
weaker
side
,
be
subject
;
if
therefore
you
walk
not
in
obedience
,
you
do
what
in
you
lies
to
destroy
your
Interest
,
to
make
God
not
to
be
yours
:
for
in
Mal.
1.6
.
saith
God
,
If
I
be
a
Father
,
where
my
fear
?
If
I
be
a
Master
,
where
is
my
honor
?
As
if
he
should
say
,
I
cannot
reckon
my self
a
Father
to
you
that
do
not
fear
me
,
nor
a
Lord
to
you
that
do
not
honor
me
;
therefore
if
I
be
a
Father
,
and
if
I
be
a
Lord
to
you
,
where
is
my
fear
?
and
where
is
my
honor
?
And
upon
this
reason
he
speaks
to
them
in
the
first
of
Hosea
,
Lo-ammi
,
you
are
no
more
my
people
.
This
is
the
utmost
misery
the
Creature
is
capable
of
,
to
be
in
a
state
of
separation
from
God
.
Wo
to
them
,
saith
God
,
in
the
day
when
I
depart
from
them
,
in
Hos.
9.
Indeed
all
woes
lie
in
that
woe
,
as
all
evils
lie
in
that
evil
of
departing
from
God
.
Of
other
relations
some
are
natural
;
but
that
relation
between
God
and
us
,
is
of
will
,
from
grace
;
we
are
his
now
,
we
were
not
;
but
he
hath
chosen
us
,
called
us
,
renewed
us
,
and
adopted
us
.
In
relations
the
better
side
hath
often
need
of
the
weaker
;
Kings
need
their
Subjects
,
and
cannot
be
without
them
:
But
God
had
no
need
of
us
;
he
is
so
far
above
us
,
that
he
doth
not
stand
in
need
of
us
,
or
any
thing
in
the
whole
Creation
.
My
goodness
extends
not
to
thee
,
O
God
,
saith
David
in
Psal.
16.
It
's
an
happiness
to
have
an
Interest
in
one
greater
then
our selves
;
an
Interest
in
a
Begger
is
of
no
worth
,
because
he
is
of
no
power
;
but
Interest
in
a
Prince
all
men
seek
:
Therefore
in
Psal.
33.
it
's
said
,
Blessed
are
the
people
whose
God
is
the
Lord
;
and
blessed
are
the
people
whom
he
hath
chosen
for
his
own
inheritance
.
And
as
our
Relation
is
thus
to
one
above
us
,
so
our
Interest
is
the
best
and
nearest
that
can
be
in
God
.
God
was
free
to
let
out
his
love
to
every
thing
as
he
pleased
;
all
Creatures
have
an
Interest
in
him
,
except
such
who
have
been
expelled
and
exterminated
.
In
a
Kingdom
every
Subject
hath
an
Interest
in
the
Prince
;
but
those
of
his
family
,
especially
those
of
his
blood
,
his
children
,
have
the
best
Interest
in
him
.
The
Interest
that
the
people
of
God
have
in
him
,
is
the
highest
,
and
the
nearest
,
the
noblest
Interest
,
that
such
Creatures
are
capable
of
:
In
Psal.
148.
ult.
They
are
a
people
near
unto
him
:
Near
,
not
only
in
respect
of
employment
,
but
in
respect
of
affection
;
they
are
in
God
.
They
are
called
a
peculiar
people
,
Tit.
2.14
.
So
in
Exod.
19.15
.
Though
all
the
Earth
be
mine
,
yet
you
are
my
Treasure
.
We
might
have
had
the
Interest
of
servants
,
and
truly
that
had
been
much
for
us
;
we
had
reason
to
say
as
the
Prodigal
,
We
are
not
worthy
to
be
called
thy
Sons
,
make
us
as
thine
Hired
Servants
:
But
now
he
hath
set
us
so
near
to
himself
,
as
we
could
not
be
nearer
;
this
should
much
oblige
us
to
him
.
Again
,
It
is
a
renewed
Interest
:
The
Propriety
we
had
in
God
was
lost
;
but
as
he
said
in
mercy
concerning
Jerusalem
,
Zech.
2.12
.
I
have
chosen
Jerusalem
again
,
so
he
hath
said
concerning
us
,
I
have
chosen
them
again
,
and
taken
them
in
the
second
time
.
We
were
afar
off
,
as
the
Apostle
speaks
,
Ephes.
2.12
.
but
now
we
are
made
nigh
.
That
may
be
said
of
us
,
which
the
father
spoke
of
his
prodigal
child
,
Luke
15.24
.
This
my
son
was
dead
,
but
he
is
alive
;
he
was
lost
,
but
is
found
.
Our
state
of
righteousness
is
by
regeneration
,
by
renovation
and
reception
;
we
were
cut
off
,
but
we
are
planted
again
into
the
Tree
of
Life
:
Therefore
now
to
neglect
God
,
is
the
greater
sin
.
In
Judg.
4.
it
is
said
,
That
after
God
delivered
them
from
the
yoke
of
the
Ammonites
and
the
Moabites
,
they
sinned
again
;
and
that
is
set
down
as
an
aggravation
of
their
sin
.
And
for
us
,
after
pardon
,
and
after
reconciliation
,
after
reception
into
grace
and
favor
,
not
to
please
God
,
is
a
sin
of
an
higher
nature
then
the
sin
of
the
world
.
Further
,
Concerning
the
nature
of
our
Relation
to
God
,
look
upon
the
Cause
of
it
;
it
is
by
Jesus
Christ
:
We
are
made
near
in
him
,
saith
the
Apostle
,
Ephes.
2.13
.
and
that
by
a
strange
way
.
1.
God
contrives
an
Attonement
to
be
made
by
Christ
for
us
.
2.
Then
God
contrives
a
Match
between
Christ
and
us
,
that
we
might
become
one
with
him
,
and
so
become
one
with
the
Father
.
And
upon
this
Reason
Christ
spake
those
words
in
John
20.17
.
Now
I
ascend
to
my
Father
,
and
to
your
Father
;
to
my
God
,
and
your
God
.
Not
to
take
care
to
please
,
is
a
token
of
one
afar
off
:
It
's
a
mark
of
those
wretched
ones
mentioned
in
1
Thes.
2.15
.
that
they
please
not
God
.
Take
but
this
in
too
,
viz.
the
Effects
of
this
Interest
;
All
your
former
sins
are
done
away
,
and
all
good
is
become
yours
:
All
things
are
yours
,
saith
the
Apostle
,
1
Cor.
3.
ult.
Whatsoever
you
ask
is
yours
:
In
Joh.
14.13
.
Whatsoever
you
ask
the
Father
in
my
Name
,
I
'le
do
it
.
CHAP.
VI.
God
content
to
be
ours
,
though
we
had
disowned
him
,
and
depraved
our selves
.
Gods
Interest
in
us
chargeable
to
him
.
God
owns
not
all
,
but
some
.
Peculiar
frowns
upon
those
which
walk
unworthy
of
God
.
4.
A
Fourth
Consideration
is
this
,
The
Nature
of
Gods
Interest
in
us
.
1.
It
's
an
Interest
that
hath
suffered
violence
:
There
was
a
great
violation
made
,
and
much
dishonor
cast
upon
it
;
for
God
was
rejected
and
cast
off
by
us
.
In
the
primitive
Apostacy
,
the
whole
nature
of
Man
cast
him
off
quickly
,
and
upon
a
small
temptation
;
and
since
that
every
one
of
us
in
our
own
persons
have
often
cast
him
off
,
and
denyed
him
when
he
hath
pleaded
his
own
right
,
and
have
said
,
he
should
not
bear
rule
over
us
:
This
might
have
set
him
against
us
,
and
the
rather
,
because
our
offence
was
not
acknowledged
by
us
,
we
bore
it
away
stifly
:
God
found
us
in
this
state
,
We
were
enemies
in
our
minds
by
evil
works
;
or
,
by
our
minds
on
evil
works
,
Col.
1.21
.
If
a
woman
depart
from
her
husband
,
and
be
married
to
another
,
will
he
receive
her
again
?
saith
God
in
Jer.
3.
Yet
he
hath
received
us
,
though
we
have
offered
violence
to
that
Interest
which
he
had
in
us
upon
all
accounts
.
The
Angels
did
thus
indeed
,
but
God
never
pardoned
them
,
when
he
reached
forth
his
hand
to
the
lost
World
,
2
Heb.
16.
He
did
not
take
hold
of
them
,
he
took
hold
of
man
,
to
bring
him
unto
repentance
,
and
so
to
bring
him
back
again
to
his
first
Estate
.
If
the
greater
force
the
lesser
,
the
lesser
is
pitied
;
if
the
lesser
force
the
greater
,
every
one
wonders
at
him
,
and
condemns
him
.
Oh
what
condemnation
is
this
worthy
of
,
that
the
Creature
should
force
the
Creator
!
and
deny
God
that
made
him
to
be
his
God!
And
yet
this
we
have
all
done
.
Again
,
It
's
an
Interest
that
hath
suffered
detriment
and
loss
:
We
are
not
what
we
were
,
when
we
were
first
his
.
At
first
we
were
a
glorious
structure
,
as
we
came
out
of
his
hands
:
But
since
we
gave
our selves
to
other
Lords
,
there
is
nothing
but
darkness
and
confusion
,
and
what
ever
is
vile
and
unlovely
in
us
.
You
are
degenerated
,
saith
God
,
into
a
strange
vine
unto
me
,
Jer.
2.20
.
[
Strange
,
]
that
is
,
not
only
new
,
or
what
it
was
not
;
but
[
strange
,
]
that
is
,
one
that
I
know
not
,
that
I
approve
not
:
as
we
use
to
say
when
we
are
offended
with
one
,
You
are
a
strange
man
;
that
is
,
not
according
to
mine
expectation
or
desire
.
So
we
were
gone
into
a
condition
strange
to
God
,
yet
he
hath
taken
us
in
again
.
If
a
servant
run
from
his
Master
,
and
when
he
is
become
poor
,
blind
,
lame
,
deformed
,
and
altogether
diseased
,
shall
find
re-admitance
;
what
an
act
of
grace
is
this
?
This
is
our
case
;
we
went
from
God
when
we
were
well
,
and
are
become
altogether
depraved
,
deformed
,
and
in
an
absolute
contrariety
unto
God
.
The
Father
took
in
the
Prodigal
when
he
had
spent
all
;
he
gave
him
indeed
a
goodly
portion
,
but
he
mis-spent
it
,
and
mis-spent
himself
;
yet
he
received
him
again
as
a
Son
:
So
God
hath
dealt
with
us
;
therefore
this
should
be
an
engagement
upon
us
to
please
God
.
Again
,
It
is
an
Interest
with
charge
:
The
Prodigal
when
he
returned
had
nothing
to
live
on
,
but
must
live
on
his
Fathers
alms
:
When
God
took
us
in
again
we
had
nothing
,
we
must
wholly
live
upon
him
.
Again
,
It
is
an
Interest
by
free
choyce
:
God
takes
in
not
all
,
but
some
;
and
what
mercy
is
it
that
any
of
us
should
be
of
that
some
,
if
any
of
us
should
make
any
of
that
few
which
God
hath
restored
to
favor
?
One
Consideration
more
is
this
,
that
God
will
have
it
so
:
If
God
be
your
God
,
he
calls
for
this
,
that
you
be
careful
to
please
him
;
he
will
make
you
to
do
it
.
It
is
a
most
absurd
thing
to
dream
of
such
a
state
of
grace
,
that
gives
licentiousness
,
to
walk
in
sinful
inordinate
affections
contrary
to
God
:
it
's
against
the
Wisdom
,
Goodness
and
Power
of
God
;
and
he
having
Power
in
his
hand
will
never
suffer
it
.
Three
things
God
will
do
to
those
that
please
him
not
.
1.
He
will
suspend
the
sweetness
of
his
presence
,
which
you
have
expressed
in
the
words
of
that
good
Prophet
,
2
Chro.
15.2
.
He
went
out
to
meet
Asa
,
and
said
unto
him
,
Now
hear
thou
me
,
and
all
Judah
and
Benjamin
,
The
Lord
is
with
you
,
while
you
are
with
him
;
and
if
you
seek
him
,
he
will
be
found
of
you
;
but
if
you
forsake
him
,
he
will
forsake
you
.
A
second
thing
is
a
denyal
of
success
to
you
:
What
you
hope
for
,
shall
be
blasted
;
what
you
desire
,
shall
be
broken
;
that
which
you
fear
,
shall
come
upon
you
.
Thus
God
dealt
with
this
King
Asa
;
because
to
shun
War
he
swerved
from
God
,
and
took
a
wrong
course
,
therefore
,
saith
God
,
thou
hast
done
very
foolishly
;
henceforth
thou
shalt
have
War
.
A
third
thing
is
,
that
he
will
deny
such
the
testimony
of
his
favor
;
for
want
of
which
David
in
Psal.
51.
so
complains
,
looking
upon
himself
as
a
man
spiritless
and
forsaken
.
CHAP.
VII
.
The
Absolute
Necessity
of
Interest
in
God
.
God
is
either
with
or
against
his
Creatures
.
Whosoever
hath
not
God
,
hath
no
true
Interest
in
any
thing
.
THat
which
I
shall
next
speak
to
in
a
few
words
,
is
this
;
That
every
one
would
look
after
the
getting
of
an
Interest
in
God
:
And
then
that
you
would
clear
up
this
Interest
to
your
own
Souls
,
that
you
may
be
able
to
say
,
My
God
will
hear
me
.
Labor
for
an
Interest
in
God
:
Nothing
is
more
necessary
:
for
it
is
not
here
as
it
is
in
other
cases
;
if
you
cannot
have
one
man
to
be
your
friend
,
you
may
be
without
him
;
though
he
will
not
be
for
you
,
he
will
not
be
against
you
:
God
stands
not
neuter
in
any
state
of
indifferency
towards
his
Creatures
,
either
he
is
with
them
,
or
against
them
;
and
to
have
God
against
us
,
is
the
greatest
evil
that
can
be
.
Two
ways
this
will
vex
and
torment
the
spirit
.
1.
In
respect
of
the
sight
of
the
excellency
that
God
is
:
If
that
be
hid
from
our
eyes
now
,
know
that
a
day
of
Revelation
is
coming
,
when
God
shall
shew
forth
himself
in
his
Glory
,
and
then
he
will
appear
to
be
what
he
is
,
when
there
is
no
more
hope
left
for
the
enjoyment
of
him
.
Do
not
turn
that
into
the
greatest
misery
,
which
in
its
own
nature
is
the
most
attractive
worth
,
the
most
refreshing
comfort
and
true
happiness
,
that
is
,
God
.
The
enjoyment
of
God
in
Heaven
makes
that
life
,
that
high
life
,
that
eternal
life
:
It
must
needs
therefore
be
death
,
the
worst
of
death
,
all
death
,
to
have
him
against
us
.
But
it
is
not
only
the
Contemplation
of
his
Nature
,
the
sight
of
what
he
is
,
that
shall
afflict
;
but
his
Power
shall
be
visibly
put
forth
against
such
as
have
neglected
him
;
and
he
will
act
against
those
that
did
not
act
toward
him
,
and
seek
to
get
an
Interest
in
him
:
Where
he
saith
not
,
Come
ye
blessed
,
he
will
say
,
Go
ye
cursed
into
everlasting
fire
.
Besides
this
,
Remember
that
we
are
made
for
this
end
,
to
have
an
Interest
in
God
,
and
converse
with
him
;
we
were
naturally
and
originally
designed
to
this
;
now
if
we
attain
not
our
end
,
we
are
lost
.
We
many
times
make
things
for
such
ends
as
they
do
not
reach
;
but
if
they
cannot
serve
one
end
,
they
may
serve
for
another
:
but
if
you
attain
not
this
end
,
you
attain
nothing
,
you
are
lost
.
When
God
made
thee
first
,
he
made
thee
in
a
capacity
for
the
enjoyment
of
himself
;
that
capacity
remains
,
but
nothing
can
fill
it
up
but
himself
:
So
that
the
spirits
of
men
shall
roar
and
weary
themselves
to
Eternity
in
restless
motion
after
that
which
they
cannot
attain
.
It
is
true
;
as
the
Prodigal
when
he
was
gone
from
his
fathers
house
made
a
shift
to
live
on
husks
and
such
trash
for
a
time
,
so
do
many
now
;
but
the
day
will
come
,
when
God
will
take
these
husks
away
from
you
,
wives
,
children
,
pleasures
and
estates
,
and
what
ever
it
is
that
gives
you
some
refreshment
in
this
world
;
and
then
you
will
be
left
worse
then
nothing
,
you
shall
neither
have
God
nor
the
world
.
Yea
,
such
a
necessity
there
is
to
look
after
this
,
that
you
have
indeed
no
true
interest
in
any
thing
till
you
get
a●
Interest
in
God
,
though
you
think
you
have
:
That
man
that
hath
not
God
,
hath
nothing
;
it
is
most
sure
;
for
he
is
under
sentence
:
A
condemned
man
loseth
all
his
estate
.
Men
will
perswade
themselves
they
are
Lords
,
and
that
they
have
this
,
and
they
have
that
;
but
indeed
they
have
nothing
:
what
they
have
,
is
but
prisoners
allowance
;
something
is
allowed
to
condemned
men
till
the
stroke
comes
:
and
this
is
the
case
of
all
men
that
have
not
God
for
their
God
.
Know
also
,
that
a
man
is
not
said
to
have
any
interest
in
any
thing
that
doth
not
add
something
to
him
,
if
it
be
not
something
that
contributes
to
his
well-being
.
A
man
doth
not
reckon
his
sickness
,
diseases
,
pains
,
and
such
evils
and
miseries
to
be
his
;
interest
in
these
things
no
man
accounts
of
,
it
is
unhappiness
:
Whatsoever
adds
not
to
a
man
,
stands
for
a
cypher
,
is
nothing
:
Interest
in
nothing
,
is
nothing
.
That
which
we
claim
Interest
in
,
must
have
some
good
in
it
to
give
out
unto
us
.
But
now
the
real
good
of
a
man
is
no
way
promoted
by
any
thing
,
while
he
lives
without
God
in
the
world
.
It
is
the
priviledg
of
Saints
,
that
all
things
work
together
for
their
good
,
Rom.
8.28
.
And
it
's
as
true
otherwise
,
that
nothing
works
for
the
good
of
those
that
love
not
God
.
Children
and
estate
may
tend
to
the
goodness
of
one
mans
condition
;
there
may
be
good
working
out
of
them
to
one
man
,
and
yet
may
prove
to
the
hurt
of
another
;
as
the
best
good
may
be
evil
to
this
or
that
man
:
to
a
man
that
is
under
the
Curse
,
all
turns
to
bitterness
and
death
.
The
truth
is
,
that
which
kills
life
,
doth
less
hurt
the
senses
then
that
which
only
destroys
the
peace
and
rest
of
a
man
.
A
man
feels
more
by
a
stroke
sometimes
,
then
he
doth
by
a
Consumption
or
an
Apoplexy
.
That
which
destroys
most
effectually
,
is
oftentimes
least
felt
;
and
therefore
what
men
feel
not
,
because
of
their
outward
enjoyments
,
they
consider
not
,
they
lay
not
to
heart
:
But
if
God
be
your
God
,
then
all
is
yours
,
1
Cor.
3.
Then
comes
an
Interest
in
all
.
As
he
that
marries
the
heir
becomes
Lord
of
the
estate
;
servants
,
and
cattel
,
and
lands
are
his
,
he
commands
all
the
family
:
So
if
God
be
our
God
,
the
whole
Creation
becomes
ours
.
Men
come
to
have
much
by
coming
to
God
:
The
Apostle
gives
some
account
of
this
in
Heb.
12.
where
he
saith
,
We
are
come
to
Mount
Zion
,
to
the
City
of
the
living
God
,
to
an
innumerable
company
of
Angels
,
to
the
spirits
of
just
men
made
perfect
,
&c.
We
come
to
all
these
,
to
communion
with
these
,
when
God
becomes
ours
.
We
begin
therefore
at
the
wrong
end
,
when
we
seek
any
thing
in
this
world
,
and
seek
not
God
first
;
for
saith
Christ
,
Mat.
6.33
.
Seek
first
the
Kingdom
of
God
,
and
all
these
things
shall
be
given
to
you
.
When
therefore
you
seek
estates
,
and
the
accommodations
of
this
life
,
and
do
not
indeed
seek
to
make
God
yours
,
you
act
very
crosly
to
your
own
good
.
There
is
a
simple
necessity
to
look
after
this
;
for
besides
what
hath
been
said
,
you
all
live
and
are
in
a
state
of
absolute
dependance
upon
God
,
who
hath
the
power
of
life
and
death
:
we
are
all
in
his
hands
;
and
that
Key
by
which
he
shuts
,
and
none
can
open
,
you
shall
see
put
forth
one
day
,
when
you
shall
know
what
a
loss
it
is
to
miss
an
Interest
in
him
,
who
hath
all
power
in
Heaven
and
in
Earth
.
That
's
one
thing
which
should
make
us
serious
to
get
an
Interest
in
God
,
that
it
's
simply
necessary
.
CHAP.
VIII
.
Interest
in
God
most
attainable
.
Goodness
and
Fulness
the
Springs
of
Communication
.
Desire
easily
and
with
most
success
revealed
to
God
.
Poor
,
strangers
,
impotent
persons
not
bar'd
from
God
,
as
from
men
.
Interest
in
God
incomparable
in
the
enjoyment
.
A
Second
Argument
is
,
That
it
is
an
Interest
most
attainable
;
for
it
is
Goodness
and
Fulness
by
which
we
come
to
have
Interest
in
any
thing
;
these
are
the
Springs
of
all
Communication
between
one
and
another
;
and
where
these
are
greatest
,
there
is
a
wider
door
opened
,
a
fuller
,
easier
and
sweeter
entrance
into
Communion
,
and
the
enjoyment
of
each
other
.
It
's
the
nature
of
goodness
to
be
communicative
;
and
the
more
goodness
,
the
more
ready
to
communicate
.
Look
through
the
whole
Creation
,
and
you
shall
find
it
so
,
that
as
any
Creature
is
more
noble
and
excellent
,
so
it
is
the
more
hospitable
and
bountiful
,
the
more
ready
to
give
out
it self
.
The
Sun
,
the
Air
,
the
Sea
,
how
liberal
are
they
?
Things
of
a
more
confin'd
and
straitened
nature
,
are
but
like
a
small
Cottage
,
into
which
one
or
two
,
or
a
few
may
enter
;
but
it
cannot
give
habitation
to
many
:
But
as
Creatures
abound
in
the
goodness
of
God
and
his
fulness
,
they
become
like
a
stately
Palace
,
that
gives
open
,
ready
,
and
liberal
entertainment
to
many
.
Now
God
is
greatest
in
all
Excellencies
,
and
therefore
his
Propensions
to
Mercy
and
Goodness
towards
his
Creatures
are
unspeakably
,
unconceiveably
greater
,
then
any
Propensions
in
the
Creature
can
be
.
In
these
two
Glories
God
infinitely
transcends
all
Creatures
,
in
the
glory
of
his
Being
,
and
the
glory
of
his
Working
.
Nothing
more
sets
out
God
and
exalts
him
,
then
his
readiness
to
do
good
,
and
communicate
himself
to
his
Creatures
.
He
hath
said
,
It
's
a
more
blessed
thing
to
give
then
to
receive
.
Indeed
it
's
sometimes
a
more
blessed
thing
to
give
,
then
to
have
and
enjoy
.
Take
one
that
hath
great
power
to
do
good
,
and
no
love
,
what
is
he
but
like
a
meer
Iron
Chest
,
a
Fountain
sealed
?
Now
God
is
most
ready
to
do
good
;
it
's
his
glory
.
It
's
said
in
Prov.
19.23
.
That
the
desire
of
a
man
is
his
kindness
.
[
The
desire
of
a
man
,
]
that
is
,
that
which
is
most
to
be
desired
,
the
most
precious
thing
in
a
man
,
that
thing
which
makes
him
desireable
,
that
renders
him
glorious
and
beautiful
,
is
his
kindness
;
that
he
is
a
kind
man
:
such
an
one
wears
a
Crown
and
Garland
upon
his
head
.
This
Crown
God
wears
above
all
;
the
desire
of
God
is
his
kindness
.
And
to
make
it
yet
more
apparent
,
that
an
Interest
in
God
is
most
attainable
,
Consider
,
That
by
which
we
come
to
have
an
Interest
in
another
,
is
usually
the
manifestation
of
our
desire
,
with
the
tender
of
our
love
and
affections
to
him
;
and
this
is
best
done
,
and
with
most
efficacy
,
with
God
:
for
the
breathings
and
operations
of
a
mans
spirit
lie
more
open
to
him
,
then
to
any
creature
.
One
may
wish
good-will
to
another
,
and
may
want
skill
to
make
his
mind
known
;
but
you
cannot
have
an
ingenuous
and
hearty
wish
in
your
Souls
,
O
that
God
were
my
God!
but
he
hears
it
,
and
knows
it
;
He
hears
spirits
,
and
reads
spirits
,
as
we
do
words
.
In
Psal.
138.9
.
My
groanings
are
not
hid
from
Thee
.
If
thou
lovest
God
,
and
thine
heart
be
towards
him
,
he
needs
no
Interpreter
or
Spokes-man
to
tell
him
what
thine
heart
is
.
The
Apostle
saith
,
He
knows
the
meaning
of
the
spirit
:
When
it
can
but
sob
and
sigh
within
it self
,
O
that
God
were
my
God!
he
knows
the
meaning
of
that
language
,
Rom.
8.22
.
When
Christ
asked
Peter
,
Lovest
thou
me
?
Lord
(
saith
he
)
thou
knowest
that
I
love
thee
.
Add
to
this
,
That
there
cannot
be
that
assurance
of
speeding
upon
the
manifestation
of
our
spirits
to
any
,
as
there
is
with
God
.
I
may
make
my
mind
known
to
another
for
the
enjoyment
of
his
friendship
,
yet
I
may
fail
and
come
short
of
it
:
but
now
if
I
come
to
God
with
an
ingenuous
and
sincere
desire
to
have
God
to
be
my
God
,
I
shall
not
fail
in
that
.
You
seek
many
things
in
vain
;
but
God
never
frustrates
his
poor
people
in
their
desires
after
him
;
He
crosseth
them
in
many
of
their
other
desires
,
but
never
in
that
:
If
he
be
so
good
that
he
satisfies
the
desire
of
all
things
,
of
every
living
creature
,
as
in
Psal.
146.
much
more
will
he
satisfie
desires
after
himself
;
for
these
are
from
his
best
love
,
they
spring
from
his
own
bosom
,
and
he
'l
be
sure
to
bless
them
,
they
shall
attain
their
end
.
Other
desires
may
be
satisfied
with
other
things
;
if
you
cannot
have
one
thing
,
another
thing
may
serve
you
in
its
stead
;
if
a
man
cannot
have
this
friend
,
he
may
have
another
:
But
we
must
either
have
Gods
love
and
his
friendship
,
or
we
dye
for
ever
.
He
hath
engaged
himself
,
that
those
that
thirst
after
him
,
shall
never
go
without
him
;
the
word
stands
upon
record
,
the
Lord
Jesus
Christ
spake
it
from
his
Father
,
Blessed
are
they
that
hunger
and
thirst
after
righteousness
,
for
they
shall
be
satisfied
,
in
Mat.
5.
And
let
him
that
thirsteth
come
,
in
Revel.
22.
Indeed
these
desires
are
given
not
only
to
be
as
a
byass
or
principle
of
motion
in
our
Souls
after
God
,
but
are
planted
in
our
Souls
as
indubitable
pledges
of
his
love
,
and
of
his
habitation
there
.
Other
things
are
first
desired
,
and
then
obtained
;
but
God
is
first
ours
,
before
he
be
desired
.
Divine
love
works
downward
,
it
begins
in
Heaven
;
and
that
Communion
that
is
wrought
between
God
and
us
,
begins
in
himself
and
from
himself
:
He
loves
first
,
and
speaks
first
;
and
our
love
is
but
the
answer
of
his
love
:
If
we
can
say
to
God
,
Lord
,
I
am
thine
,
this
is
but
the
eccho
of
what
he
hath
said
first
,
I
am
thine
.
So
in
Zech.
13.
latter
end
,
I
will
say
(
saith
God
)
Thou
art
my
people
,
and
they
shall
say
,
Thou
art
my
Father
.
Oh
,
this
assurance
of
obtaining
mercy
with
God
for
poor
thirsty
Creatures
,
it
is
the
honey
and
milk
of
our
Souls
,
our
greatest
joy
,
and
the
satisfaction
of
our
spirits
in
this
life
.
They
that
seek
God
,
shall
glorifie
him
:
If
they
seek
once
,
the
next
thing
is
praise
;
their
hearts
shall
live
for
ever
.
The
manifestation
of
this
grace
,
mercy
and
goodness
that
is
in
God
,
is
the
life
of
such
as
seek
him
.
In
Isai.
38.15
,
16.
What
shall
I
say
?
he
hath
spoken
to
me
,
and
himself
hath
done
it
;
I
shall
walk
softly
all
my
years
in
the
bitterness
of
my
Soul
.
O
Lord
,
by
these
things
men
live
,
and
in
all
these
things
is
the
life
of
my
spirit
;
so
wilt
Thou
recover
me
,
and
make
me
to
live
.
He
speaks
of
Gods
goodness
appearing
to
him
,
in
that
act
which
was
not
a
single
,
but
a
compound
act
;
and
it
was
not
a
meer
natural
good
,
but
a
spiritual
and
inward
communication
of
himself
;
it
took
him
much
;
What
shall
I
say
?
I
shall
be
at
rest
,
as
one
quieted
and
satisfied
in
spirit
,
after
my
bitterness
:
I
have
had
sorrow
,
but
now
I
have
seen
the
love
of
God
towards
me
,
I
rejoyce
:
I
was
tumultuous
before
,
and
unquiet
,
and
unsatisfied
;
but
now
I
shall
be
satisfied
.
Hitherto
you
have
been
looking
upon
the
feasibleness
of
this
Interest
,
that
no
Interest
is
so
attainable
as
Interest
in
God
.
And
if
you
will
look
once
more
,
consider
how
many
bars
there
are
to
our
Interests
with
men
,
and
you
shall
see
how
these
things
that
are
such
impediments
with
us
,
are
of
no
force
with
God
.
Many
times
a
poor
man
,
a
begger
,
one
in
rags
,
knows
it
would
be
his
happiness
to
have
an
Interest
in
such
a
Prince
;
but
how
shall
he
come
at
it
?
In
Prov.
14.20
.
Solomon
tells
us
,
The
poor
man
is
hated
of
his
neighbor
;
he
is
afraid
,
if
he
should
ask
something
of
him
,
he
should
burden
him
:
Nay
he
is
hated
of
his
Brother
,
and
though
he
speak
with
intreaties
,
yet
he
is
answered
roughly
;
What
,
thou
a
Begger
,
and
come
so
boldly
to
ask
of
me
?
And
yet
we
that
are
but
poor
beggers
,
and
in
our
rags
,
may
have
free
access
to
God
.
In
Prov.
19.7
.
it
is
said
,
All
the
brethren
of
the
poor
do
hate
him
;
how
much
more
will
his
friends
depart
far
from
him
?
But
God
turns
not
back
our
prayers
;
though
we
be
poor
and
miserable
,
yet
our
Lord
Jesus
Christ
is
not
ashamed
to
call
us
Brethren
,
Heb.
11.6
.
Strangers
have
a
bar
in
their
way
:
Come
to
a
great
one
,
I
know
you
not
,
saith
he
,
I
never
saw
you
before
;
what
have
you
to
do
to
come
to
me
?
Therefore
Ruth
was
much
taken
with
the
kindness
of
Boaz
,
because
she
was
a
stranger
to
him
.
What
are
we
but
strangers
and
aliens
,
afar
off
?
and
yet
he
rejects
us
not
when
we
come
near
him
.
God
will
not
say
to
men
,
I
know
you
not
,
though
they
have
been
strangers
,
except
when
they
come
too
late
.
In
Luke
13.25
.
saith
Christ
,
Strive
to
enter
in
at
the
strait
gate
,
for
many
(
I
say
unto
you
)
shall
seek
to
enter
,
and
shall
not
be
able
;
that
is
,
they
seek
too
late
.
When
once
the
Master
of
the
house
is
risen
up
,
and
hath
shut
the
door
;
if
then
you
come
and
say
,
Lord
,
Lord
,
open
to
us
,
he
will
say
,
I
know
you
not
.
But
seek
him
while
the
door
is
open
,
while
he
may
be
found
,
and
he
will
be
ready
to
receive
you
.
Impotent
persons
that
are
fit
for
nothing
,
how
shall
they
get
an
Interest
in
great
ones
?
What
can
he
do
?
say
they
,
though
it
be
but
for
a
servants
place
.
What
would
become
of
us
,
if
God
should
put
that
question
to
us
?
He
receives
us
when
we
are
good
for
nothing
,
fit
for
us
:
Nay
when
we
were
Enemies
,
then
he
was
reconciled
to
us
,
Rom.
5.
Now
then
you
see
that
God
hath
received
such
persons
;
indeed
be
never
receives
any
other
:
So
that
upon
all
accompts
an
Interest
in
God
is
more
attainable
,
then
any
other
Interest
.
That
's
a
second
Argument
:
I
'le
name
one
more
.
Interest
in
God
is
better
enjoyed
then
any
other
Interest
whatsoever
.
There
is
no
Interest
to
be
enjoyed
with
that
sweetness
,
security
,
usefulness
and
consolation
,
as
our
Interest
in
God
is
.
For
besides
that
unspeakable
and
infinite
Fulness
that
is
in
God
,
know
that
this
Interest
is
not
subject
to
any
dissolution
.
Interest
in
God
now
,
is
better
then
it
was
in
our
first
estate
,
when
we
came
out
of
Gods
hand
.
All
other
Interests
may
cease
:
If
our
love
,
or
others
loveliness
cease
,
our
Interest
is
gone
;
and
the
loveliness
of
every
Creature
under
the
Sun
will
have
an
end
,
but
God
abides
.
Take
a
man
,
the
most
wise
,
the
most
learned
,
the
most
amiable
,
the
richest
man
,
all
these
things
will
pass
away
:
but
our
Interest
in
God
is
not
subject
to
any
separation
,
that
is
,
we
shall
be
never
from
him
.
The
absence
of
our
friends
is
like
the
setting
of
the
Sun
;
they
are
life
to
us
in
their
presence
,
but
when
they
are
gone
from
us
,
they
cannot
help
us
,
they
are
so
far
dead
to
us
:
but
God
is
ever
with
us
.
Interests
with
men
are
oft-times
very
exacting
:
A
man
must
do
this
,
and
do
that
,
and
much
ado
to
please
.
Men
do
tye
up
their
Interest
so
strait
,
that
except
things
be
done
at
this
time
,
and
after
this
mode
,
we
indanger
a
flaw
.
God
doth
not
impose
upon
his
people
after
this
manner
.
And
again
,
Other
Interests
are
apt
to
be
tyred
,
and
so
fall
into
a
dull
sleep
of
mutual
forgetfulness
,
because
the
goodness
that
is
in
us
is
but
little
;
a
shallow
Cistern
is
soon
drawn
dry
.
But
with
God
there
is
no
difficulty
at
all
to
give
out
love
;
and
if
he
spend
himself
never
so
much
this
way
,
he
is
not
at
all
diminished
;
He
rests
in
his
love
,
Zeph.
3.
His
joy
and
self-contentment
is
always
flourishing
.
So
that
as
this
Interest
is
more
attainable
,
so
it
's
better
to
be
enjoyed
.
CHAP.
IX
.
Christians
ought
to
clear
their
hopes
from
Uncertainties
.
Beleevers
doubt
through
their
own
fault
.
They
that
seek
God
,
must
pursue
their
end
.
THat
which
follows
next
is
Exhortation
,
That
you
would
not
only
seek
this
Interest
and
get
it
,
but
that
you
would
seek
to
know
it
,
and
to
be
satisfied
that
you
have
indeed
an
Interest
in
God
.
Live
not
upon
hopes
mingled
with
uncertainties
and
anxieties
:
Let
not
this
suffice
,
It
may
be
God
is
my
God
,
or
I
hope
he
is
;
but
put
it
out
of
doubt
.
Give
all
diligence
(
saith
the
Apostle
)
to
make
your
Calling
and
Election
sure
,
2
Pet.
1.10
.
Sure
,
as
firm
ground
,
that
you
may
so
know
it
,
that
there
may
be
no
trembling
of
heart
about
it
,
that
it
may
be
a
certain
conclusion
made
up
in
your
own
spirits
,
that
you
are
the
called
and
chosen
of
God
.
For
if
you
do
these
things
(
saith
the
Apostle
)
you
shall
never
fall
,
but
an
abundant
entrance
shall
be
administred
to
you
into
his
Kingdom
:
You
shall
never
fall
;
or
as
it
is
sometimes
rendered
,
you
shall
never
offend
:
So
the
Apostle
James
,
Chap.
2.10
.
He
that
Offends
in
one
,
is
guilty
of
all
.
Indeed
the
sight
of
Interest
in
God
carries
a
man
with
more
evenness
and
strength
in
his
way
,
and
keeps
him
in
more
compliance
with
,
and
conformity
unto
God
.
Sometimes
the
word
is
rendered
[
stumble
;
]
Rom.
11.11
.
Have
they
stumbled
,
that
they
should
fall
?
If
a
man
know
God
to
be
his
God
,
he
walks
with
a
more
even
and
steady
foot
,
all
his
ways
are
more
plain
before
him
,
mountains
of
difficulty
and
danger
will
be
layd
level
,
there
will
be
nothing
to
dash
his
foot
against
,
to
hinder
him
in
his
race
;
and
an
entrance
in
abundance
will
be
administred
to
him
into
the
Kingdom
of
Heaven
:
Fears
and
doubts
straiten
our
way
,
and
hinder
our
passage
to
the
Kingdom
of
God
.
Suppose
a
man
were
to
go
into
an
house
where
he
fears
he
shall
not
enter
,
this
would
very
much
hinder
his
endevor
:
But
when
a
man
shall
have
a
blessed
prospect
into
Heaven
,
and
see
his
place
there
,
that
must
needs
further
his
more
abundant
and
free
entrance
into
it
.
But
more
particularly
,
that
I
may
perswade
you
(
if
God
will
)
to
be
very
serious
in
this
thing
,
to
make
your
Interest
in
God
more
certain
,
let
me
tell
you
,
In
the
first
place
,
That
no
man
that
beleeves
in
Christ
wants
it
,
but
through
his
own
fault
;
I
say
,
it
is
a
mans
own
fault
,
if
he
be
not
able
to
say
that
God
is
his
God
.
I
speak
now
according
to
the
ordinary
course
of
God
demeaning
himself
to
his
people
.
There
is
nothing
of
greater
concernment
,
either
to
his
peoples
welfare
,
or
the
advancement
of
his
own
design
which
he
hath
upon
them
,
then
the
manifestation
of
his
Love
,
and
the
satisfaction
of
their
spirits
,
in
that
great
Question
,
Whether
God
be
their
God
.
And
that
Spirit
,
upon
whom
lies
the
Office
of
bringing
from
darkness
to
light
,
hath
this
Office
also
,
of
refreshing
and
reviving
the
spirit
,
and
therefore
bears
that
name
,
the
Comforter
:
He
not
only
espouses
us
to
Christ
,
but
maintains
a
perpetual
entertainment
;
that
is
his
work
:
He
is
not
only
the
bond
of
our
Union
,
but
the
light
of
it
,
by
which
we
see
our selves
one
with
Christ
,
and
so
one
with
the
Father
.
Many
complain
,
they
find
not
God
to
be
their
God
;
but
it
is
not
because
God
is
not
willing
to
shew
himself
what
he
is
,
but
because
they
are
wanting
to
themselves
.
There
are
two
great
faults
that
oftentimes
wrong
us
,
and
keep
us
in
the
dark
,
and
make
that
seem
a
secret
,
which
otherwise
might
lie
open
to
our
eyes
.
One
Error
concerneth
seeking
:
Some
never
put
their
Interest
in
God
to
the
question
.
Some
seek
not
at
all
,
and
never
put
the
question
,
whether
God
be
their
God
,
but
run
the
hazard
,
live
and
dye
venturing
their
Souls
to
Eternity
.
Others
complain
,
they
seek
,
but
they
cannot
find
;
fain
they
would
be
satisfied
in
this
thing
,
but
they
cannot
:
Now
I
say
,
the
complaint
must
fall
upon
our selves
,
there
is
perhaps
a
fault
in
our
seeking
.
This
is
the
word
that
must
stand
fast
for
ever
,
God
will
be
found
of
them
that
seek
him
:
In
Jer.
29.13
.
Then
you
shall
find
me
when
you
seek
me
with
all
your
heart
.
To
seek
with
all
the
heart
,
is
not
only
to
seek
truly
and
sincerely
,
(
some
seek
but
in
words
only
,
making
verbal
prayers
without
any
inward
sense
,
)
but
to
seek
him
strongly
above
all
things
;
and
not
only
from
an
ardent
thirst
of
spirit
,
but
to
seek
him
without
ceasing
,
till
we
find
him
.
In
due
time
we
shall
reap
,
if
we
faint
not
,
Gal.
6.
The
Rule
of
Scripture
you
know
is
this
,
that
we
pray
incessantly
,
1
Thes.
5.17
.
Mark
that
in
Hos.
6.3
.
After
two
days
will
he
revive
us
,
and
in
the
third
he
will
raise
us
up
;
Then
shall
we
know
,
if
we
follow
on
to
know
the
Lord
:
His
going
forth
is
prepared
as
the
morning
,
and
he
shall
come
unto
us
as
the
rain
;
as
the
former
and
latter
rain
unto
the
Earth
.
If
you
follow
on
,
if
you
follow
the
business
,
you
shall
obtain
:
God
hath
appointed
his
going
forth
as
the
morning
;
that
is
,
as
the
Sun
riseth
and
fails
not
,
as
the
Sun
goes
forth
in
its
light
,
and
grows
;
so
will
Gods
appearance
to
his
people
be
:
And
as
the
rain
comes
upon
the
thirsty
Earth
,
and
causeth
all
things
to
spring
afresh
;
so
shall
the
manifestation
of
Gods
love
be
to
those
that
seek
him
without
ceasing
.
What
if
God
appear
not
presently
,
and
you
have
not
that
full
answer
to
your
desires
?
Though
he
come
slowly
,
yet
he
will
be
sure
to
come
;
his
staying
is
not
a
denyal
;
and
his
not
shewing
himself
,
is
not
an
hiding
himself
;
He
is
uncovering
himself
,
and
making
way
for
the
appearance
of
that
which
you
would
fain
have
a
sight
of
;
He
stays
a
while
,
to
make
his
love
the
more
visible
afterward
;
by
his
absence
he
raiseth
the
mind
,
and
enlargeth
the
heart
,
to
desire
and
long
after
his
presence
;
and
then
his
manifestation
will
be
fullest
.
God
is
as
ready
,
nay
more
ready
to
open
,
then
you
are
to
knock
;
he
loves
that
thirst
in
you
,
which
is
after
himself
;
he
loves
to
be
loved
:
let
him
be
pleased
as
well
as
you
.
It
may
be
seeking
Christians
are
not
so
ingenuous
as
they
should
be
:
We
are
not
to
seek
him
only
,
but
to
please
him
.
Psal.
119.2
.
Blessed
are
they
that
keep
his
Testimonies
,
and
that
seek
him
with
their
whole
heart
:
That
seek
him
,
and
his
Love
,
and
keep
his
Law
.
Or
it
may
be
offences
have
been
,
but
not
bewailed
:
Impotency
is
the
continuation
of
sin
;
You
are
ever
doing
that
evil
which
you
have
not
been
humbled
for
;
nothing
nulls
it
but
repentance
,
and
humbling
your selves
in
the
sight
of
God
.
With
what
face
can
you
say
to
God
,
Let
thy
love
,
O
Lord
,
be
upon
me
,
when
as
you
cannot
say
to
God
,
Lord
,
I
love
thee
?
That
man
cannot
say
he
loves
God
,
that
desires
not
to
please
him
.
Can
he
say
his
heart
is
with
God
,
who
suffers
his
heart
to
go
out
after
other
things
?
Why
should
he
desire
so
to
impose
upon
God
,
that
God
should
love
him
,
whom
he
desires
not
to
love
and
please
?
it
is
unreasonable
.
What
father
would
be
so
dealt
with
,
that
the
child
walking
in
stubborn
courses
would
have
his
father
shew
nothing
but
clearness
of
countenance
and
love
to
him
?
David
,
all
the
while
he
was
under
clouds
of
guilt
and
sorrow
,
wished
that
God
would
shew
forth
the
light
of
his
countenance
to
him
;
but
he
suffered
many
wrackings
in
his
Soul
till
he
confessed
his
sins
,
Psal.
32.
What
God
hath
said
,
he
will
have
fulfilled
.
Heaven
and
Earth
shall
pass
away
,
but
not
one
tittle
of
his
Promise
.
If
he
hear
not
,
it
is
not
because
he
is
not
a
God
hearing
prayer
,
but
because
you
hear
not
him
.
Isai.
45.19
.
I
said
not
unto
the
seed
of
Jacob
,
Seek
ye
me
in
vain
:
I
the
Lord
speak
righteousness
,
I
declare
things
that
are
right
:
I
speak
as
I
mean
,
my
words
and
my
heart
agree
in
one
.
What
ever
our
offences
have
been
,
if
we
be
ingenuous
in
our
approaches
to
God
,
God
will
not
look
upon
our
offences
,
but
upon
our
persons
:
In
2
Chron.
7.14
.
you
have
this
promise
,
If
my
people
that
are
called
by
my
Name
shall
humble
themselves
,
and
pray
,
and
seek
my
face
,
and
turn
from
their
wicked
ways
;
then
will
I
hear
from
Heaven
,
and
will
forgive
their
sin
,
and
will
heal
their
Land
.
If
thy
Soul
be
sick
,
and
thou
mournest
after
God
that
hideth
himself
from
thee
,
and
humblest
thy self
,
and
repentest
of
thy
sins
with
abasedness
of
spirit
before
him
,
he
will
hear
.
CHAP.
X.
God
hath
fully
made
known
whom
he
loves
.
Christians
able
to
know
themselves
.
Gods
Spirit
strengthens
the
testimony
of
our
spirits
.
Christians
hindered
by
Slothfulness
and
Discouragements
.
A
Second
Fault
is
,
That
God
doth
give
the
manifestation
of
his
Love
,
and
we
receive
it
not
;
we
accept
it
not
.
I
will
,
for
the
more
full
clearing
of
this
,
lay
down
these
Considerations
.
First
,
That
God
hath
given
to
his
people
sufficient
means
for
the
knowledg
of
their
Interest
in
him
;
for
he
hath
told
us
who
they
are
that
he
loves
,
whom
he
hath
chosen
and
called
out
of
this
world
,
and
made
his
peculiar
people
.
If
he
had
carried
on
a
design
of
love
to
particular
persons
in
his
own
brest
,
no
man
could
have
known
who
was
loved
of
him
,
then
we
had
been
left
in
the
dark
;
for
no
man
knows
the
things
of
a
man
,
but
the
spirit
of
a
man
,
as
the
Apostle
speaks
.
But
as
the
Angel
marked
those
in
Jerusalem
that
were
to
be
spared
,
so
there
is
a
mark
that
God
hath
set
upon
his
own
,
by
which
they
may
be
known
to
what
fold
and
flock
they
do
belong
.
And
indeed
the
end
of
the
Scripture
,
so
discovering
and
setting
forth
the
marks
of
the
people
of
God
,
is
for
this
purpose
,
that
we
may
know
our
Happiness
.
So
in
1
Joh.
5.13
.
this
was
the
end
of
writing
his
Epistle
;
These
things
,
saith
he
,
have
I
written
unto
you
that
beleeve
on
the
Name
of
the
Son
of
God
,
that
you
may
know
that
you
have
eternal
life
,
and
that
you
may
beleeve
on
the
Name
of
the
Son
of
God
.
Wherefore
was
it
that
he
had
told
them
how
many
ways
they
might
know
that
God
dwelt
in
them
and
they
in
God
?
Wherefore
did
he
make
so
many
descriptions
of
those
whom
God
had
set
his
love
upon
?
but
that
you
may
know
,
saith
he
,
that
you
have
eternal
life
,
because
you
are
such
.
And
he
hath
not
only
done
thus
,
but
hath
given
us
understanding
also
,
by
which
we
are
able
to
know
not
only
other
things
,
but
our selves
;
by
which
we
may
judg
our selves
,
and
our
actions
,
and
what
is
within
us
.
Neither
hath
he
given
us
an
understanding
meerly
natural
,
but
it
is
raised
,
being
illuminated
with
his
own
light
,
that
we
may
be
able
to
find
out
the
work
of
God
in
us
;
an
understanding
that
can
reflect
upon
it self
,
not
only
in
way
of
simple
vision
and
apprehension
of
what
is
within
us
,
but
by
way
of
argumentation
and
reasoning
:
1
Joh.
2.3
,
5.
Hereby
we
know
that
we
know
him
,
if
we
keep
his
Commandments
:
And
whoso
keepeth
his
Word
,
in
him
verily
is
the
love
of
God
perfected
;
hereby
we
know
that
we
are
in
him
.
God
hath
given
us
understanding
to
reflect
upon
our selves
in
a
way
of
reasoning
,
to
make
certain
to
our selves
our
Interest
in
these
things
.
Nay
he
hath
given
us
his
Spirit
,
that
bears
witness
to
our
spirits
that
we
are
the
sons
of
God
,
Rom.
8.
We
must
not
think
that
was
a
special
favor
given
to
the
Saints
then
,
but
it
's
common
to
all
the
people
of
God
.
The
Spirit
of
Adoption
hath
a
double
office
,
of
quickening
and
comforting
;
and
whosoever
is
a
son
,
hath
the
testimony
of
that
Spirit
.
There
is
a
double
Testimony
:
A
Testimony
of
the
things
themselves
;
so
that
which
is
of
God
in
us
doth
bear
witness
;
as
the
effect
bears
witness
of
the
cause
.
There
's
another
Testimony
,
and
that
is
of
God
himself
by
his
Spirit
;
and
that
Testimony
doth
help
our
spirits
;
it
helps
the
testimony
of
the
things
themselves
,
and
clears
them
;
it
leaves
them
without
doubt
;
it
strengthens
and
fixeth
fast
the
Soul
in
the
knowledg
of
its
Interest
in
God
.
God
stands
obliged
for
this
unto
his
people
,
for
their
comfort
lies
in
it
,
and
that
makes
to
the
fulfilling
of
his
last
end
,
which
is
his
glory
;
for
how
shall
we
give
him
praise
,
if
we
know
not
that
God
is
ours
?
Besides
,
he
hath
given
us
visible
Seals
to
ratifie
all
the
Promises
to
us
:
He
hath
given
the
earnest
of
his
Spirit
to
his
;
He
hath
set
Christ
on
the
Throne
for
us
,
an
indubitable
Pawn
of
his
Love
;
and
many
other
,
which
are
still
with
us
.
Secondly
,
A
second
Consideration
is
this
,
That
the
people
of
God
in
the
want
of
this
knowledg
and
assurance
do
not
what
they
may
,
they
do
not
improve
that
ability
and
those
means
which
God
hath
put
into
their
hands
;
and
so
they
spin
out
their
days
in
heaviness
,
mourning
and
anxiety
.
Either
there
is
slothfulness
of
spirit
,
or
some
discouragement
of
spirit
upon
them
.
Slothfulness
,
and
so
they
are
careless
,
idle
and
vain
;
having
lost
the
sweetness
of
the
enjoyment
of
God
,
their
hearts
are
poured
out
upon
vanities
;
they
have
gone
a
whoring
after
other
things
,
and
have
placed
their
Souls
upon
things
that
will
not
profit
,
and
are
not
industrious
to
seek
after
God
.
When
the
Soul
is
thus
gone
out
from
God
,
then
it
commits
folly
under
every
green
tree
;
there
's
no
plant
that
may
yield
any
kind
of
refreshing
,
but
they
will
suck
something
from
it
:
Whilest
the
Soul
is
busied
about
other
Interests
,
and
securing
them
,
the
other
great
business
lies
by
.
Another
sort
are
under
discouragement
;
they
say
,
The
work
is
hard
,
it
's
a
very
hard
thing
to
find
out
this
matter
,
to
do
that
whereby
it
should
be
found
.
Saith
another
,
I
have
endevored
and
sought
and
done
all
I
can
,
and
cannot
compass
it
.
Consider
,
you
that
say
it
is
hard
;
what
a
vain
thing
is
it
for
a
man
to
plead
,
that
a
thing
is
difficult
which
must
be
done
?
Will
you
plead
difficulty
against
necessity
?
You
must
do
it
,
or
your
life
will
be
as
death
;
you
will
lose
the
comfort
of
all
Promises
,
of
all
Performances
;
the
Promises
will
be
as
a
sealed
Fountain
,
that
you
cannot
drink
of
them
.
But
again
,
It
is
false
to
say
it
is
hard
:
That
false
Prophet
within
us
communicates
of
his
own
spirit
to
us
,
and
we
oftentimes
speak
untruths
against
God
.
Is
it
hard
to
walk
in
the
way
of
life
?
Is
it
hard
to
enquire
after
God
?
Is
it
easie
to
be
hunting
after
the
world
,
and
getting
something
in
this
life
?
Is
it
hard
to
reach
after
the
fruit
of
the
Tree
of
Life
?
When
you
seek
after
God
,
you
are
in
that
very
way
of
Life
,
wherein
they
now
are
,
that
shall
enjoy
God
to
all
Eternity
.
Another
Discouragement
is
this
;
I
have
endevored
,
but
it
is
a
fruitless
thing
;
I
see
I
shall
never
be
satisfied
.
Poor
Soul
!
Wilt
thou
indulge
that
remissness
of
spirit
that
is
in
thee
,
to
a
contradiction
against
the
God
of
Truth
?
He
hath
said
,
If
thou
seek
him
,
thou
shalt
find
him
;
He
hath
said
he
will
comfort
the
mourners
;
He
hath
spoken
as
much
as
can
be
desired
:
What
would
you
have
God
to
do
more
?
Rather
blame
your
seeking
,
then
your
success
:
Say
not
,
It
is
in
vain
to
seek
,
because
I
have
not
found
;
nay
rather
say
,
Because
I
have
not
found
,
therefore
I
must
seek
more
and
seek
better
.
What
saith
Christ
in
Joh.
14.23
.
If
any
man
love
me
,
he
will
keep
my
words
,
and
my
Father
will
love
him
,
and
we
will
come
unto
him
,
and
make
our
abode
with
him
.
If
any
man
love
me
,
be
he
what
he
will
be
;
though
he
hath
been
a
notorious
wretch
,
though
he
hath
been
a
grief
and
burden
to
me
,
and
offended
me
days
without
number
;
yet
if
he
love
me
,
my
Father
will
love
him
,
and
we
will
come
and
make
our
abode
with
him
.
Will
you
rather
blame
the
truth
of
the
Promise
,
then
your selves
?
The
fault
must
be
layd
on
us
:
Let
God
be
true
,
and
every
man
a
lyar
.
It
is
manifest
that
we
do
not
what
we
might
do
,
in
these
particulars
.
1.
We
do
not
call
our
minds
in
,
and
bend
them
to
this
work
of
enquiring
after
God
,
and
setling
this
great
question
of
our
Interest
in
God
for
ever
.
And
indeed
if
we
do
not
call
in
and
bend
our
minds
,
and
use
some
enforcements
upon
them
,
they
will
never
do
their
work
:
There
is
upon
our
minds
anatural
fluidness
and
dulness
;
they
go
out
easily
to
all
things
but
unto
God
.
The
mind
must
be
summoned
,
prest
,
bound
and
buckled
to
this
work
:
Saith
the
Apostle
,
2
Pet.
3.1
,
2.
This
second
Epistle
,
Beloved
,
I
now
write
unto
you
,
to
stir
up
your
pure
minds
:
[
To
stir
up
your
pure
minds
;
]
The
Apostle
was
afraid
of
them
,
lest
dulness
and
sluggishness
should
fall
upon
their
minds
:
If
you
do
not
stir
up
your selves
to
the
work
,
and
gird
up
the
loyns
of
your
minds
,
the
work
will
not
be
done
.
Another
fault
is
,
That
as
men
do
not
bend
their
minds
to
the
work
,
so
they
do
not
hold
them
in
a
way
of
beleeving
and
cheerful
expectation
of
what
they
seek
for
:
Saith
the
Church
in
Micah
7.9
.
I
will
bear
the
indignation
of
the
Lord
until
he
plead
my
cause
:
So
long
as
I
seek
the
Lord
,
I
will
wait
and
expect
that
he
will
hear
me
,
and
answer
my
desires
.
In
Hos.
10.12
.
saith
the
Prophet
,
Sow
to
your selves
in
righteousness
,
reap
in
mercy
;
break
up
your
fallow
ground
;
for
it
is
time
to
seek
the
Lord
,
till
he
come
and
rain
righteousness
upon
you
.
You
must
seek
the
Lord
till
he
come
.
In
Isai.
62.7
.
This
is
the
counsel
of
God
by
his
Prophet
,
That
you
give
him
no
rest
until
he
establish
,
and
till
he
make
Jerusalem
a
praise
.
Again
,
There
may
be
this
fault
,
We
do
not
bring
things
to
an
effectual
judgment
.
Many
queries
are
raised
about
this
business
,
but
there
is
not
a
full
hearing
and
determining
of
them
;
but
either
the
Court
breaks
up
before
things
are
concluded
,
and
so
the
Soul
is
left
to
hang
upon
a
poor
thred
of
a
feeble
hope
,
I
hope
God
is
my
God
;
or
else
the
Soul
is
contented
to
bear
the
burden
of
many
fears
and
sorrows
,
not
stirring
up
it self
as
it
ought
to
get
free
of
them
.
So
that
doubtless
it
's
our
fault
that
we
have
not
so
clear
a
knowledg
of
our
Interest
in
God
,
as
to
make
us
to
triumph
or
glory
therein
.
One
way
or
other
we
are
defective
;
either
in
our
seeking
of
God
,
or
in
our
not
receiving
what
God
gives
unto
us
.
Thirdly
,
A
third
Consideration
is
,
That
we
have
often
offended
and
sinned
against
the
Spirit
;
and
then
God
weakens
his
Testimony
towards
us
,
and
doth
not
so
make
himself
known
to
us
as
we
desire
.
David
by
his
sin
brought
himself
into
that
sad
condition
,
that
he
knew
not
what
to
make
of
himself
;
as
appears
by
that
prayer
of
his
in
Psal.
51.
He
lookt
on
himself
almost
as
one
in
bonds
,
estranged
from
God
,
a
man
without
spirit
.
In
Isai.
59.2
.
saith
God
,
Your
sins
have
separated
between
me
and
you
.
Certainly
God
leaves
us
very
frequently
,
and
sometimes
when
the
manifestation
of
his
love
is
very
needful
.
In
Micah
3.4
.
the
time
was
an
evil
time
,
and
saith
the
Prophet
,
Then
shall
they
cry
unto
the
Lord
,
but
he
will
not
hear
them
;
he
will
even
hide
his
face
from
them
at
that
time
.
A
fourth
Consideration
is
,
That
we
do
not
seldom
or
not
a
little
reject
the
testimony
of
God
,
and
oppose
the
light
and
the
clear
manifestations
of
his
Love
to
us
.
The
Comforter
comes
many
times
;
but
that
may
be
said
of
us
,
that
he
said
of
himself
in
Psal.
77.
My
Soul
refused
to
be
comforted
;
would
not
be
comforted
.
As
against
the
conviction
of
the
Spirit
in
wicked
men
there
is
a
great
deal
of
contest
,
a
great
fight
,
as
in
Jer.
2.34
.
Also
in
thy
skirts
is
found
the
blood
of
the
Soul
of
poor
Innocents
;
I
have
not
found
it
by
secret
search
,
but
upon
all
these
:
Yet
thou
sayst
,
Because
I
am
innocent
,
surely
his
anger
shall
turn
from
me
:
I
say
,
as
wicked
men
rise
up
in
opposition
to
the
conviction
of
the
Spirit
;
so
good
men
likewise
have
their
oppositions
against
the
consolations
and
comforts
of
the
Spirit
;
not
only
against
the
counsel
of
it
,
but
against
the
comfort
of
it
.
In
Isai.
49.13
.
you
have
an
instance
of
this
,
see
how
sweetly
God
speaks
,
Behold
,
these
shall
come
from
far
:
Sing
,
O
Heavens
,
and
be
joyful
,
O
Earth
,
and
break
forth
into
singing
,
O
Mountains
;
for
God
hath
comforted
his
people
,
and
will
have
mercy
upon
his
afflicted
.
But
what
saith
the
Church
?
But
Sion
saith
,
The
Lord
hath
forsaken
me
,
and
my
God
hath
forgotten
me
.
What
ever
God
said
,
yet
she
said
God
had
forsaken
and
forgotten
her
.
A
like
instance
you
have
in
Lament.
3.45
.
There
are
strong
holds
in
our
spirits
against
the
inward
comforts
,
as
there
are
against
other
operations
of
the
Spirit
;
and
it
requires
the
mighty
power
and
operation
of
God
to
settle
our
hearts
in
peace
,
as
well
as
to
convince
us
of
our
miseries
and
dangers
.
The
work
of
Conversion
is
quickly
done
,
because
it
is
of
greatest
concernment
;
I
'le
give
it
you
in
this
simile
.
A
mother
finds
her
child
among
devouring
Hogs
or
Dogs
,
or
what
you
will
;
she
makes
haste
to
snatch
her
child
out
of
danger
,
but
he
is
all
bemoiled
and
dirted
,
and
his
clothes
;
she
makes
not
so
much
haste
to
get
him
clean
,
and
to
put
other
clothes
upon
him
.
So
God
quickly
finisheth
the
work
of
Conversion
and
Regeneration
;
he
makes
haste
to
free
us
from
danger
and
misery
;
but
he
makes
not
such
speed
to
comfort
us
,
and
to
establish
our
hearts
in
the
assurance
of
our
Interest
in
him
;
that
may
be
done
at
leasure
.
As
there
is
a
reluctancy
in
us
against
the
work
of
grace
,
so
there
's
a
reluctancy
against
the
testimony
of
grace
;
we
are
apt
to
turn
all
that
God
speaks
and
doth
for
us
against
our selves
;
the
reason
is
,
because
dejection
is
most
natural
to
us
,
considering
the
state
of
our
Apostacy
,
and
what
we
are
judged
to
.
A
slave
doth
naturally
torment
himself
with
fears
,
and
with
sad
expectations
.
It
's
easier
to
us
to
believe
the
sentence
of
condemnation
,
then
of
Justification
:
Sin
is
more
visible
then
Grace
.
The
greatness
of
the
things
promised
are
such
,
that
they
make
the
Soul
at
a
stand
:
To
have
pardon
of
sin
,
to
be
adopted
,
to
be
raised
from
the
depth
of
misery
to
such
a
state
of
blessedness
,
this
makes
the
Soul
to
be
like
those
that
dream
:
Besides
,
there
is
a
concurrence
of
forreign
power
to
heighten
all
this
.
CHAP.
XI
.
Encouragements
to
endevor
the
clearing
of
our
Interest
in
God
.
Love
cannot
hide
it self
.
Love
will
not
deny
what
may
be
easily
granted
,
and
is
much
needed
.
A
Second
Argument
is
taken
from
the
encouragement
we
have
to
put
us
on
,
to
put
this
out
of
question
,
that
God
is
ours
:
Certainly
there
is
more
ease
in
this
then
we
are
willing
to
beleeve
.
I
speak
it
to
the
glory
of
God
,
and
our
shame
,
That
the
things
which
God
hath
spoken
and
done
for
our
encouragement
should
be
so
great
and
high
,
and
yet
we
should
lie
so
low
in
the
satisfaction
of
our
spirits
about
this
question
.
First
,
Consider
,
whatsoever
excellency
there
is
in
any
love
,
that
is
in
Gods
love
transcendently
.
Love
is
very
fruitful
,
it
brings
forth
much
for
those
towards
whom
it
is
set
;
it
will
not
be
hid
;
it
is
compared
to
fire
,
which
is
known
by
its
heat
;
and
you
shall
know
the
warmth
of
love
where
it
is
.
A
man
may
use
the
words
of
Solomon
,
Prov.
27.16
.
which
he
speaks
concerning
the
froward
woman
,
Whoso
hideth
her
,
hideth
the
wind
,
and
the
ointment
of
his
right
hand
which
bewrayeth
it self
:
That
as
the
wind
cannot
be
concealed
when
it
is
up
,
and
as
a
sweet
ointment
cannot
be
concealed
,
but
it
will
discover
it self
;
so
wrath
and
love
(
for
there
is
the
like
reason
for
both
)
they
cannot
be
hid
.
A
friend
is
contented
not
to
have
his
beneficence
known
,
he
would
do
much
more
then
his
friend
should
know
of
;
but
he
would
have
his
benevolence
,
his
love
and
good-will
,
known
and
manifested
:
Therefore
the
Apostle
,
Ephes.
3.8
,
10.
saith
,
He
obtained
this
grace
to
shew
forth
among
the
Gentiles
the
unsearchable
Riches
of
Christ
.
Near
relations
live
upon
the
manifestation
of
love
;
those
which
are
more
remote
need
less
,
and
less
is
due
to
them
.
The
child
will
have
but
an
ill
life
,
unless
he
have
the
light
of
his
fathers
countenance
:
The
husband
and
wife
will
have
their
life
imbittered
,
if
there
be
not
mutual
love
.
As
life
is
visible
,
so
is
love
;
it
will
discover
it self
,
and
the
highest
love
will
most
discover
it self
.
A
second
Encouragement
is
,
That
what
may
be
easily
done
,
may
be
easily
obtained
of
a
friend
.
What
is
more
easie
with
God
,
then
to
make
us
know
that
he
is
our
God
?
It
is
but
one
beam
of
light
from
Heaven
that
doth
it
,
but
a
word
spoken
;
Soul
,
be
of
good
comfort
,
thy
sins
are
forgiven
thee
.
Love
stands
not
at
small
matters
,
especially
great
Love
:
The
Love
of
God
is
the
highest
Pattern
of
Love
,
and
the
most
glorious
Spring
of
Love
;
all
Love
flows
from
it
:
Therefore
if
the
love
of
a
creature
can
do
so
much
,
how
much
more
will
the
Love
of
God
do
?
If
your
child
should
beg
of
you
to
give
him
a
good
look
,
could
you
deny
him
?
would
not
your
love
constrain
you
?
And
shal
not
the
Love
of
God
much
more
?
Certainly
it
is
more
for
him
to
love
you
,
then
to
tell
you
he
loves
you
:
He
hath
put
forth
his
love
already
in
a
strange
way
,
to
give
his
Son
for
you
;
and
do
you
think
he
will
be
so
unwilling
to
speak
a
word
of
peace
to
his
people
where
it
is
duly
sought
?
Again
,
where
a
thing
is
most
needed
,
where
one
stands
in
much
need
of
what
a
friend
can
do
for
one
,
that
will
be
soon
granted
.
What
do
you
need
more
then
refreshment
of
spirit
in
the
sense
of
the
Love
of
God
?
All
the
fears
and
tremblings
of
the
hearts
of
his
people
are
for
want
of
the
light
of
his
face
.
Pharaoh's
daughter
looking
upon
a
strange
child
,
found
her
bowels
and
compassions
moved
within
her
.
Do
you
think
Gods
compassions
are
not
richer
and
fuller
to
his
own
?
A
child
sometimes
may
complain
(
but
it
's
not
to
the
honor
of
his
father
)
My
life
is
uncomfortable
,
because
my
father
loves
me
not
,
shews
not
his
love
to
me
;
though
perhaps
there
be
cause
for
it
:
And
there
is
cause
that
God
should
deal
so
with
us
;
but
he
hath
said
he
will
not
:
If
we
turn
from
the
evil
of
our
ways
and
repent
,
he
will
multiply
pardons
,
Isai.
55.
Again
,
A
thing
that
may
be
easily
done
,
will
not
be
denyed
when
it
's
asked
;
when
it
's
not
only
what
we
need
,
but
what
we
beg
:
This
Christ
shews
in
the
Parable
of
the
unjust
Judg.
Importunity
will
move
a
stone
;
how
much
more
will
the
affectionate
tears
of
an
ingenuous
child
move
the
compassionate
heart
of
a
tender
father
?
A
third
Encouragement
is
,
That
this
is
simply
necessary
to
the
right
fulfilling
of
the
Law
of
our
Relation
,
and
to
the
enjoyment
of
the
priviledges
of
it
.
What
is
thy
relation
to
God
,
but
of
a
child
to
his
Father
?
What
Law
lies
upon
a
child
but
to
obey
?
and
that
not
as
a
slave
,
but
with
a
filial
spirit
.
How
can
you
be
cheerful
in
your
work
,
when
you
have
this
cloud
upon
your
spirits
,
this
pang
upon
your
Souls
,
I
know
not
whether
God
be
my
God
?
Again
,
The
Law
of
a
child
is
to
live
a
life
of
cheerful
dependance
upon
his
father
:
But
how
can
a
man
live
thus
upon
God
,
when
he
doubts
whether
God
be
his
or
no
?
How
can
I
be
confident
to
receive
great
things
of
a
stranger
,
much
less
of
an
Enemy
?
But
God
appears
in
these
forms
to
me
,
so
far
as
he
appears
not
to
be
my
God
.
Again
,
This
Law
lies
upon
a
child
,
to
live
with
cheerfulness
of
heart
upon
his
fathers
fulness
.
This
the
Scripture
calls
for
;
We
are
to
rejoyce
,
and
rejoyce
evermore
;
and
with
all
joy
,
Colos.
1.11
.
and
in
the
worst
times
:
Account
it
all
joy
when
you
fall
into
divers
temptations
,
Jam.
1.2
.
I
'le
add
but
this
,
That
those
desires
that
are
after
God
,
after
the
knowledg
and
assurance
of
his
being
our
God
,
are
from
himself
;
God
hath
planted
them
in
us
,
and
God
hath
invited
,
called
and
set
us
a
longing
and
a
thirsting
after
him
:
And
will
he
tell
us
of
a
Fountain
of
Life
,
and
not
let
us
drink
of
it
?
Will
he
call
us
to
himself
,
and
when
we
come
to
him
,
will
he
hide
himself
?
Certainly
we
are
very
much
mistaken
,
when
we
go
to
God
to
beg
this
grace
,
to
have
our
Souls
refreshed
with
the
sight
of
his
Love
,
if
we
go
ingenuously
,
with
a
cheerful
resignation
of
our selves
to
him
,
if
we
go
not
with
a
cheerful
expectation
,
that
God
will
hear
our
prayer
.
CHAP.
XII
.
They
are
not
right
who
are
careless
to
clear
their
Evidence
.
Wisdom
and
Love
make
the
Saints
seek
after
full
satisfaction
.
Two
sorts
of
Content
in
the
want
of
God
.
A
Third
Argument
is
this
;
If
you
seek
not
,
and
that
industriously
and
in
earnest
,
to
put
this
Question
out
of
question
,
you
are
not
right
.
It
's
an
Evidence
against
a
mans
sincerity
,
and
his
real
fellowship
with
that
invisible
world
,
when
he
is
not
careful
to
know
what
Interest
he
hath
in
it
.
The
Saints
desire
nothing
more
,
with
them
there
is
nothing
above
the
Love
of
God
that
they
seek
,
and
nothing
beneath
it
that
they
can
rest
in
.
Whom
have
I
in
Heaven
but
Thee
?
and
there
is
none
in
all
the
world
that
I
desire
in
comparison
of
Thee
,
Psal.
73.
David
had
whatsoever
the
heart
of
man
could
desire
in
this
world
,
he
had
all
sorts
of
accommodations
and
contentments
,
and
yet
he
was
still
athirst
till
he
could
come
to
the
Well-head
and
drink
of
the
Water
of
Life
;
He
was
painfully
athirst
in
Psal.
63.
There
are
two
great
Springs
of
these
desires
and
tendencies
of
Soul
after
God
.
1.
A
spirit
of
Wisdom
,
that
represents
God
as
he
is
,
in
that
amiableness
and
glory
which
takes
them
;
it
represents
him
in
goodness
and
greatness
,
as
one
in
whose
hands
all
things
are
:
so
that
nothing
is
concluded
to
be
of
that
concernment
with
them
,
as
to
have
God
to
be
their
God
:
They
that
know
thy
Name
,
will
put
their
trust
in
Thee
,
Psal.
9.10
.
2.
The
second
is
a
spirit
of
Love
:
The
Saints
have
their
hearts
knit
to
God
;
there
is
nothing
which
they
so
much
prize
as
him
,
they
are
taken
with
him
above
all
things
,
therefore
cannot
be
content
without
him
;
their
desires
after
him
are
infinite
,
till
his
infinite
goodness
fills
up
their
whole
capacities
,
and
leave
no
more
place
for
hope
;
till
he
hath
blessed
them
with
the
full
enjoyment
of
himself
.
You
know
,
Reason
in
things
of
importance
will
not
be
easily
satisfied
.
While
we
are
in
any
doubt
,
we
have
no
rest
.
Men
must
have
things
cleared
to
them
that
are
of
weight
;
and
much
more
should
they
in
this
,
which
is
the
greatest
of
all
.
They
say
,
and
cannot
but
say
,
as
David
doth
in
Psal.
86.17
.
though
his
own
spirit
often
told
him
that
God
was
his
God
,
yet
he
looks
up
to
Heaven
,
and
saith
,
Shew
me
a
token
for
good
.
And
so
in
Psal.
80.3
.
Cause
thy
face
to
shine
upon
us
,
and
we
shall
be
saved
.
The
shining
of
Gods
face
puts
a
man
into
a
state
above
men
,
and
Devils
,
and
all
things
.
Love
is
both
eager
in
the
prosecution
of
its
end
,
and
very
curious
in
its
judgment
.
It
is
eager
in
the
prosecution
of
its
end
,
it
will
not
be
easily
put
off
;
it
finds
out
its
Object
,
and
knows
it
,
and
will
not
take
a
shadow
for
the
thing
:
if
it
be
not
satisfied
,
it
rouls
restlesly
,
and
sinks
and
dyes
in
it self
;
like
Noah's
Dove
,
that
fluttered
up
and
down
the
world
,
but
found
no
rest
for
the
sole
of
her
foot
.
It
is
death
to
the
man
that
loves
God
,
not
to
see
that
God
loves
him
.
They
therefore
are
not
right
,
they
are
not
Believers
in
earnest
,
there
is
not
a
through
work
upon
their
spirits
,
that
can
dally
with
God
and
be
at
rest
,
when
they
are
not
clear
in
this
,
that
God
is
their
God
.
There
be
two
very
great
Evils
in
this
thing
.
1.
That
such
a
man
lives
in
contempt
of
God
:
This
is
contempt
to
be
content
to
be
without
God
.
That
which
I
know
not
to
be
mine
,
I
am
without
:
That
which
I
know
not
to
be
mine
,
is
as
if
it
were
not
;
if
I
be
content
therefore
to
live
so
,
that
I
know
not
God
to
be
my
God
,
I
am
content
to
be
without
God
.
There
is
a
contentment
that
is
opposed
to
murmuration
,
to
froward
perturbation
of
mind
and
fretting
;
this
must
not
be
:
no
not
in
the
midst
of
clouds
and
darkness
,
and
in
the
depth
of
our
disputes
about
this
great
thing
,
Whether
God
be
my
God
,
and
my
sins
pardoned
,
and
whether
my
Soul
shall
be
saved
:
And
in
case
I
be
not
satisfied
in
the
thing
,
there
must
be
a
patient
waiting
for
Jesus
Christ
,
and
the
glory
of
his
appearance
;
though
we
be
mournful
,
yet
we
must
be
patient
,
quiet
and
humble
:
As
in
Isai
.
26.
In
the
way
of
thy
Judgments
,
O
Lord
,
we
have
waited
for
thee
;
and
the
desire
of
our
Souls
are
unto
thy
Name
,
and
the
remembrance
of
Thee
:
With
my
Soul
have
I
desired
thee
in
the
night
,
yea
with
my
spirit
within
me
will
I
seek
thee
early
.
And
in
Isai.
8.17
.
I
will
wait
upon
the
Lord
that
hides
his
face
from
the
house
of
Jacob
,
and
I
will
look
for
him
[
or
,
I
will
stay
for
him
]
till
he
come
.
There
is
another
kind
of
contentment
of
dulness
and
stupidity
,
from
darkness
,
which
over-clouds
the
Soul
,
and
bears
it
down
.
Now
I
would
argue
thus
;
The
doubts
thou
findest
in
thy
spirit
,
are
either
weak
or
strong
;
if
they
be
not
great
,
but
some
little
anxieties
,
they
are
more
easily
overcome
,
and
thy
fault
is
the
greater
that
thou
sufferest
those
clouds
to
remain
,
which
thou
mayst
so
easily
scatter
:
when
the
question
is
not
much
disputable
,
when
there
is
not
much
against
it
,
thou
art
the
more
negligent
that
thou
dost
not
draw
it
to
a
full
determination
.
It
is
with
many
Christians
,
as
it
is
with
a
Conquering
Army
in
a
Nation
,
that
hath
beaten
down
all
Forces
round
about
them
,
only
there
is
a
weak
party
now
and
then
appearing
,
who
cannot
do
much
;
but
when
the
Militia
in
a
Commonwealth
hath
beaten
down
the
Enemy
before
them
,
it
cannot
stand
with
their
faithfulness
to
suffer
the
least
party
to
remain
in
opposition
to
them
:
No
more
can
it
stand
with
our
faithfulness
with
God
,
and
our
own
Souls
,
to
suffer
the
least
party
of
doubts
to
continue
,
but
to
make
all
clear
and
sure
.
We
will
not
suffer
the
least
flaw
in
a
Lease
,
or
any
security
for
the
things
of
this
world
.
I
grant
,
that
we
are
like
to
live
in
disputes
all
our
days
.
There
's
no
vacation
with
a
Christian
,
but
always
Term
time
;
still
suits
,
strifes
and
contentions
:
But
you
must
strive
to
hold
your
own
;
you
must
be
employed
to
quench
all
the
fiery
darts
of
Satan
.
As
a
man
that
is
in
possession
of
an
Estate
,
when
one
comes
and
lays
claim
to
one
part
of
it
,
and
another
comes
and
challenges
another
part
,
and
so
a
third
,
and
a
fourth
,
he
keeps
his
Suit
a
foot
against
them
all
,
and
so
holds
his
own
:
So
must
we
go
on
conquering
,
till
we
have
subdued
all
fears
and
doubts
that
rise
within
us
.
Satan
is
a
cunning
Sophister
,
as
full
of
subtilty
as
he
is
of
malice
;
if
he
cannot
draw
men
to
gross
prophaneness
,
he
will
tempt
them
to
fears
and
doubtings
.
Now
as
holiness
works
against
sinfulness
,
so
it
strives
against
doubts
.
Doubting
is
as
truly
a
sin
in
a
Believer
,
as
any
other
miscarriage
:
A
good
man
cannot
rest
till
he
see
all
well
.
Psal.
41.11
.
By
this
I
know
that
thou
lovest
me
,
&c.
If
he
cannot
lay
hold
on
something
to
draw
this
conclusion
,
he
thinks
himself
a
most
miserable
man
.
Again
,
Suppose
thy
doubts
be
strong
,
that
thou
canst
not
make
out
this
,
that
God
is
thy
God
;
if
thou
canst
notwithstanding
sit
down
,
and
make
a
life
of
sweetness
and
contentment
in
other
things
,
thou
contemnest
God
;
this
shews
you
care
not
much
for
him
:
for
what
a
man
cares
for
much
,
that
he
loves
much
;
and
what
he
loves
much
,
that
he
will
have
as
near
to
him
as
may
be
:
Therefore
if
thou
goest
sighing
and
mourning
after
other
things
,
and
canst
sit
down
with
contentment
in
the
enjoyment
of
other
things
,
this
shews
thou
dost
prefer
other
things
before
God
,
and
so
dost
contemn
him
.
If
you
can
live
without
his
love
,
you
can
live
without
his
fear
;
and
what
is
more
horrid
,
then
for
a
man
to
live
without
the
love
and
fear
of
God
?
In
Jer.
5.22
.
God
argues
this
matter
with
his
people
;
Fear
ye
not
me
,
saith
the
Lord
?
will
ye
not
tremble
at
my
presence
,
who
have
placed
the
sand
for
the
bound
of
the
Sea
by
a
perpetual
decree
?
&c.
But
this
people
hath
a
revolting
and
a
rebellious
heart
;
they
are
revolted
and
gone
:
Neither
say
they
in
their
heart
,
Let
us
now
fear
the
Lord
our
God
,
that
giveth
the
former
and
latter
rain
in
his
season
,
&c.
It
is
extream
darkness
that
is
upon
you
,
even
the
darkness
of
Hell
,
when
you
can
live
quietly
in
the
enjoyment
of
other
things
,
without
the
knowledg
of
the
love
of
God
in
Christ
.
All
that
have
known
God
to
be
their
God
,
when
they
are
under
doubts
concerning
this
,
when
they
are
under
the
frowns
of
God
;
oh
!
how
do
they
mourn
?
Lay
but
your
ears
to
their
closets
,
and
hear
their
secret
complaints
,
who
can
measure
their
tears
,
or
number
the
sighs
and
groans
that
are
found
with
them
,
when
they
seek
after
God
?
David
in
Psal.
32.
tells
you
how
it
was
with
him
;
he
made
his
bed
swim
with
tears
,
and
his
moisture
turned
to
dryness
,
his
strength
was
gone
through
the
bitterness
of
his
Soul
,
because
he
could
not
see
the
love
of
God
as
formerly
.
Our
Lord
Jesus
Christ
,
when
that
ineffable
shadow
was
upon
his
spirit
,
how
did
he
cry
out
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
It
is
therefore
a
contempt
of
God
,
when
you
can
be
without
the
knowledg
that
he
hath
pardoned
you
and
accepted
you
in
his
Beloved
.
CHAP.
XIII
.
Those
which
seek
not
to
clear
their
Interest
,
offer
inexpressible
violence
to
their
own
Souls
.
How
the
sense
of
divine
Love
gives
strength
to
two
useful
principles
of
holy
life
.
IT
will
further
appear
,
that
they
are
not
right
Christians
that
can
live
without
the
knowledg
of
the
love
of
God
,
if
we
consider
that
such
live
in
unexpressible
violence
offered
to
their
own
Soul
,
and
in
most
horrid
practises
against
themselves
.
To
instance
and
clear
it
.
Are
you
content
to
live
so
basely
and
vile
in
this
world
(
when
you
know
not
that
God
is
your
God
)
as
to
rob
and
spoil
your
Souls
of
their
truest
Life
,
and
to
consent
and
yield
to
that
evil
disposition
in
them
,
to
live
on
things
that
are
dead
,
and
that
have
but
a
shew
of
life
?
The
spirit
of
a
man
will
fasten
on
something
;
if
the
spring
of
his
life
be
not
in
God
,
if
he
have
not
life
there
,
he
will
seek
it
where
he
can
find
it
.
When
Cain
went
from
the
presence
of
the
Lord
,
he
fell
to
building
of
Cities
.
When
Demas
forsook
Christ
,
what
did
he
imbrace
?
even
this
present
world
.
The
Prodigal
when
he
went
from
his
fathers
house
fell
on
something
,
and
what
was
it
but
Hogs
meat
?
When
the
Jews
were
driven
from
Zion
,
they
made
much
of
Babylon
.
Wilt
thou
see
thy
Soul
feeding
thus
upon
vanities
,
and
not
deal
effectually
with
thy self
to
labor
for
self-conviction
,
that
thou
mayst
return
unto
God
?
Say
with
thy self
,
Where
am
I
now
?
what
am
I
doing
?
Is
this
to
live
on
God
?
is
this
Eternal
Life
?
Know
you
not
that
your
life
lies
in
the
sense
and
taste
of
divine
Love
?
Do
you
not
find
all
other
things
to
be
dark
and
empty
?
And
will
you
suffer
your
Souls
against
Nature
to
live
out
of
God
,
when
you
are
called
to
live
on
him
who
is
the
Fountain
of
Life
?
I
may
say
unto
you
,
as
Eliphaz
spake
in
Job
15.
Are
the
Consolations
of
God
small
to
you
?
And
is
it
so
light
a
matter
to
have
the
knowledg
of
the
love
of
God
,
and
your
Interest
in
him
?
In
Jer.
14.18
.
the
Prophet
speaks
of
spoiling
and
wasting
;
but
if
it
doth
come
,
saith
he
,
thy
ways
and
thy
sins
have
procured
these
things
unto
thee
,
therefore
know
that
it
is
an
evil
thing
and
bitter
to
forsake
the
Lord
.
You
may
thank
your selves
,
if
a
day
come
wherein
there
will
be
bitterness
to
your
hearts
,
and
the
pangs
of
death
upon
you
,
because
you
know
not
that
God
is
your
God
;
know
that
this
is
your
wickedness
,
because
you
will
not
now
look
after
it
,
and
so
you
rob
your
Souls
.
That
is
one
thing
.
2dly
.
When
you
are
not
sedulous
and
industrious
in
this
thing
,
to
make
sure
that
God
is
your
God
,
you
leave
your selves
in
the
high
way
of
Apostacy
.
What
is
that
which
will
make
us
able
to
stand
?
the
Apostle
Peter
tells
us
,
2
Pet.
1.10
.
Give
all
diligence
to
make
your
Calling
and
Election
sure
;
for
if
you
do
these
things
,
you
shall
never
fall
.
You
expose
your selves
to
offences
,
to
stumbling
and
falling
,
when
you
are
content
to
live
in
the
dark
,
not
knowing
what
Interest
you
have
in
God
.
For
consider
,
you
are
now
out
of
the
shine
of
the
Sun
,
you
are
in
the
cold
evening
shade
;
your
life
is
much
weakened
,
and
your
strength
abated
:
It
is
the
knowledg
of
divine
Love
that
is
the
spirit
and
strength
of
our
love
;
this
lays
bonds
upon
our
spirits
,
by
which
we
become
one
with
God
;
it
is
the
wing
of
our
Souls
,
the
spring
of
our
activity
,
by
which
we
are
born
up
to
an
enjoyment
of
God
.
The
joy
of
the
Lord
is
your
strength
,
saith
Nehemiah
:
And
by
this
Paul
was
more
then
a
Conqueror
;
yet
Paul
had
many
Enemies
:
Through
this
Abraham
was
able
to
do
so
great
things
;
by
this
Moses
was
able
to
despise
the
wrath
and
favor
of
Pharaoh
,
and
all
the
pleasures
and
riches
of
his
Court
.
While
a
man
walks
in
the
shine
and
sense
of
divine
Love
,
he
will
feel
a
strength
in
two
Principles
of
great
use
.
1.
To
cleave
fast
to
the
chief
good
:
now
that
chief
good
is
God
to
that
man
that
enjoys
him
;
he
hath
the
truest
taste
that
sees
God
to
be
his
God
,
and
no
man
else
hath
such
a
taste
as
he
;
this
will
hold
him
to
God
.
Where
the
Creatures
have
but
a
Judgment
of
Sense
,
they
will
not
depart
from
what
they
find
good
:
A
Beast
will
not
change
his
pasture
for
gold
,
that
is
best
for
him
.
It
's
the
astonishment
of
the
world
,
that
the
Angels
should
fall
from
their
state
of
Glory
;
and
it
's
matter
of
amazement
,
that
man
should
fall
from
his
Creator
,
when
he
had
a
full
enjoyment
of
him
.
It
's
that
which
God
calls
Heaven
and
Earth
to
tremble
at
,
Jer.
2.13
.
That
men
should
depart
from
him
the
Fountain
of
living
Water
,
&c.
The
sense
of
acceptation
with
God
,
makes
a
man
that
he
cannot
go
from
God
:
Whither
shall
we
go
?
saith
Peter
,
Joh.
6.
Thou
hast
the
words
of
eternal
life
.
That
Soul
that
lives
under
the
influence
of
divine
Comforts
,
cannot
but
say
,
Lord
,
it
's
good
for
me
to
be
here
;
he
desires
no
change
,
it
cannot
be
better
with
him
:
Change
proceeds
from
want
;
for
if
want
were
not
,
the
creature
would
not
change
.
That
Soul
that
enjoys
God
is
pleased
,
and
he
saith
with
David
,
Psal
.
16.
He
hath
a
good
portion
,
and
his
lines
are
fallen
in
a
good
place
:
Nothing
is
dear
to
that
man
to
part
with
,
that
he
may
enjoy
God
;
he
bids
all
things
stand
by
,
and
saith
,
I
charge
you
,
wife
and
friends
,
estate
and
all
things
,
do
not
molest
me
in
my
enjoyment
of
the
light
of
Gods
face
;
let
all
the
world
go
which
way
it
will
,
let
me
enjoy
this
blessedness
,
to
know
assuredly
that
God
is
my
God
.
When
a
man
lives
without
this
knowledg
,
his
life
is
but
a
poor
shadow
of
life
;
all
without
God
is
but
a
dead
thing
to
him
.
Another
Principle
receiving
strength
from
the
knowledg
of
Gods
Love
,
and
our
Interest
in
him
,
is
,
That
a
man
should
be
friendly
to
his
friend
,
that
he
should
walk
with
an
harmony
of
spirit
to
his
friends
desire
:
Love
pleaseth
not
it self
.
Now
when
a
man
enjoys
the
sweetness
of
friendship
with
God
,
this
makes
him
true
to
his
Maker
,
and
to
cleave
close
to
God
as
to
his
Father
:
Indeed
the
sense
of
this
constrains
;
the
Apostle
,
2
Cor.
5.14
.
saith
,
The
love
of
Christ
constrains
us
.
How
can
I
do
this
evil
,
saith
Joseph
,
and
sin
against
my
God
?
But
now
if
thou
be
careless
,
and
canst
make
a
shift
to
live
I
know
not
how
,
a
dull
stupid
dark
sensless
kind
of
life
,
thy
heart
not
witnessing
that
thou
endeavorest
to
make
good
thy
Interest
in
God
,
thou
art
not
under
the
bond
of
Love
;
and
then
what
art
thou
under
?
Other
Lovers
have
taken
away
thy
heart
,
but
as
for
God
thou
art
a
stranger
to
him
,
and
art
contented
to
be
without
him
;
this
is
a
woful
state
.
And
as
a
man
that
lives
out
of
the
shine
of
divine
Love
starves
and
wastes
away
,
so
fears
in
this
case
are
apt
to
turn
into
hatred
;
when
the
Soul
is
gall'd
and
tormented
with
fears
of
the
displeasure
of
God
against
him
,
this
is
apt
to
turn
to
hatred
.
Naturally
whom
we
fear
we
hate
;
and
naturally
the
stronger
fear
is
,
the
more
men
hate
.
The
Devils
hate
God
to
the
full
,
being
past
doubting
of
his
displeasure
.
What
the
Soul
fears
,
it
flies
from
;
and
what
is
the
flight
of
the
Soul
but
hatred
?
Judas
would
chuse
rather
to
go
out
of
the
world
,
and
sink
into
nothing
,
then
endure
his
condition
,
when
he
saw
God
not
to
be
his
God
.
I
'l
shut
up
this
Argument
with
these
few
things
.
All
that
is
in
a
Christian
makes
to
this
,
that
he
would
get
a
clear
knowledg
of
his
Interest
in
God
.
Hath
he
Faith
?
why
by
that
he
believes
God
to
be
his
Happiness
,
and
that
will
put
him
on
:
Hath
he
Love
?
Love
is
restless
but
in
clear
enjoyment
:
Hath
he
desire
and
thirst
?
what
are
they
but
the
Souls
sickness
till
it
hath
health
and
life
in
the
enjoyment
of
God
?
Hath
he
Fear
?
what
is
that
but
the
Soul
seeking
to
be
secure
and
safe
in
God
?
Hath
he
Reason
?
what
's
that
but
the
voyce
of
God
calling
him
unto
God
?
Hath
he
a
sense
of
the
sweetness
of
God
?
what
's
that
but
the
comfort
of
divine
Love
drawing
the
Soul
to
himself
?
So
that
all
that
is
in
a
Christian
puts
him
on
to
this
,
to
make
this
clear
,
that
God
is
his
God
.
And
therefore
they
that
can
rub
out
their
days
,
and
make
a
shift
,
to
busie
themselves
in
other
things
,
without
the
knowledg
of
God
to
be
their
God
,
have
great
cause
to
pronounce
this
heavy
sentence
upon
themselves
,
that
surely
they
are
separated
from
the
love
of
God
.
So
I
have
done
with
the
third
Argument
.
CHAP.
XIV
.
The
Evil
of
Doubting
as
it
is
a
denyal
of
the
Truth
of
God
,
a
diminution
of
his
Love
and
Favors
,
and
a
mis-interpretation
of
his
Dispensations
.
The
vexation
of
doubting
to
enlightened
persons
in
an
evil
day
.
A
Fourth
is
this
:
Doubts
in
this
case
are
very
sinful
and
grievous
,
especially
to
a
Soul
in
light
,
and
to
a
Soul
in
trouble
.
To
clear
this
,
I
will
shew
first
,
That
they
contain
in
them
exceeding
great
evil
against
God
,
in
these
things
.
1.
They
are
contrary
to
the
Truth
and
Faithfulness
of
God
:
They
are
a
denyal
of
the
Truth
of
God
manifested
in
the
Promises
,
and
by
the
testimony
and
witness
of
his
Spirit
:
God
hath
made
our
way
open
to
himself
,
and
we
are
apt
to
say
most
wretchedly
as
the
Church
in
Lament.
3.44
.
He
covereth
himself
with
a
Cloud
,
that
our
prayers
should
not
pass
through
.
He
hath
left
upon
you
perhaps
some
marks
of
his
love
,
he
hath
put
into
you
some
earnest
of
his
favor
;
what
are
these
but
the
voyce
of
God
from
Heaven
,
that
God
is
your
God
?
and
yet
you
say
as
the
Church
in
her
frowardness
,
The
Lord
hath
forsaken
me
,
and
my
God
hath
forgotten
me
.
Again
,
It
is
not
only
opposite
to
his
Truth
,
but
to
his
Love
.
When
a
friend
comes
to
one
(
passionately
affected
in
suspicion
of
his
friendship
)
and
saith
to
him
,
Sir
,
I
love
you
,
you
are
very
dear
to
my
heart
;
and
he
will
not
beleeve
him
,
he
takes
it
ill
.
God
may
say
to
us
in
the
matter
of
his
Love
,
as
he
said
to
them
in
the
matter
of
obedience
,
What
could
I
have
done
more
?
God
may
say
,
I
have
given
them
the
knowledg
of
my self
,
I
have
given
them
a
heart
to
love
me
,
I
have
given
them
all
the
pledges
of
my
dear
Love
;
and
yet
they
will
sit
down
in
corners
,
and
spend
and
waste
themselves
in
mourning
,
because
I
love
them
not
:
What
can
I
do
more
?
In
Deut.
1.32
.
God
took
it
ill
when
his
Word
could
not
be
taken
,
and
when
the
manifestation
of
his
Love
was
of
no
force
:
Yet
in
this
thing
ye
believed
not
the
Lord
your
God
,
who
went
in
the
way
before
you
,
to
search
out
you
a
place
to
pitch
his
tent
in
,
&c.
Surely
,
saith
God
,
there
shall
not
one
man
of
this
evil
generation
go
to
see
that
good
Land
,
that
would
not
believe
me
.
It
may
be
our
hearts
may
be
somewhat
like
Jobs
,
in
Job
9.
saith
he
,
If
I
have
called
,
and
he
hath
answered
me
;
yet
I
will
not
believe
that
he
will
harken
to
my
voyce
.
What
a
strange
thing
is
this
?
Though
he
hath
heard
me
when
I
came
to
him
,
and
hath
given
me
entertainment
of
a
Father
,
and
I
did
receive
pledges
of
his
Love
;
yet
I
will
not
believe
that
He
loves
me
,
and
that
he
will
hear
me
.
Again
,
They
are
diminutions
of
divine
Favors
:
He
that
doubts
his
Interest
,
cannot
so
bless
God
in
the
enjoyment
of
wife
,
children
,
and
estate
,
and
whatsoever
carries
sweetness
in
it
;
but
bitterness
of
Soul
overflows
,
and
makes
all
things
bitter
;
and
he
is
apt
to
overlook
all
,
who
is
not
perswaded
of
his
Interest
in
God
.
In
Esth.
5.13
.
you
read
of
the
froward
spirit
of
Haman
,
and
such
a
spirit
is
usually
in
him
that
feareth
;
What
is
all
this
to
me
,
seeing
Mordecai
sits
still
at
the
gate
?
Another
evil
against
God
is
,
That
these
doubts
cause
mis-interpretation
of
all
divine
Actions
:
They
make
a
man
mis-construe
God
in
all
things
,
whatsoever
he
saith
or
doth
:
God
shall
not
be
taken
aright
by
that
man
that
doubts
his
Interest
in
him
.
O
Job
!
how
wert
thou
mistaken
,
and
what
meanest
thou
to
speak
those
words
,
Job
13.20
.
Wherefore
hidest
thou
thou
thy
face
from
me
,
and
holdest
me
for
thy
enemy
?
Why
,
did
God
ever
take
thee
for
his
enemy
?
So
many
,
because
God
crosseth
them
in
their
desires
,
and
frustrates
them
in
their
hopes
;
O
,
say
they
,
God
is
angry
with
me
,
he
doth
not
love
me
.
I
might
tell
you
the
same
in
other
dispensations
of
God
;
indeed
that
man
cannot
be
pleased
.
Now
we
may
consider
how
painful
and
vexing
doubting
is
in
that
man
that
is
alive
,
that
is
in
a
living
state
;
and
especially
in
an
evil
day
:
There
are
these
three
things
that
clear
it
.
1.
This
is
a
matter
of
greatest
consequence
,
it
's
a
business
of
the
greatest
weight
.
See
you
not
a
man
sometimes
,
how
heavily
he
walks
when
his
estate
is
in
question
?
but
much
more
when
his
life
is
in
question
:
But
what
if
his
life
and
estate
too
be
in
question
?
That
man
that
knows
God
truly
,
would
rather
endure
the
loss
of
ten
thousand
lives
and
estates
,
then
the
loss
of
Gods
favor
.
2.
Another
thing
that
makes
it
exceeding
heavy
,
is
the
loss
of
the
sweetness
of
former
experience
.
David
in
Psal.
42.
complains
of
this
,
When
I
remember
these
things
,
I
pour
out
my
Soul
in
me
;
for
I
had
gone
with
the
multitude
,
I
went
with
them
to
the
house
of
God
,
with
the
voyce
of
joy
and
praise
,
with
the
multitude
that
kept
holy-day
.
And
Job
in
Chap.
29.2
.
O
that
it
were
with
me
as
in
the
days
of
old
,
and
in
months
past
,
as
in
the
days
when
God
preserved
me
!
when
his
Candle
shined
upon
mine
head
,
and
when
by
his
light
I
walk'd
in
darkness
:
As
I
was
in
my
youth
,
when
the
secret
of
God
was
upon
my
tabernacle
,
and
when
the
Almighty
was
yet
with
me
.
Thus
that
man
that
loseth
the
sweetness
of
his
former
experience
,
remembers
the
days
of
old
,
and
that
afflicts
him
.
Again
,
God
will
have
it
so
,
that
where
this
thing
is
not
yet
driven
home
,
and
the
Soul
hath
not
duly
sought
,
and
so
not
found
satisfaction
concerning
his
Love
,
it
shall
be
bitterness
to
him
:
I
say
,
God
will
have
it
so
,
the
Soul
shall
not
enjoy
it self
.
He
doth
this
,
partly
to
give
a
demonstration
of
his
own
Excellency
,
and
to
vindicate
it
in
the
Soul
;
that
a
man
may
surely
know
and
find
that
there
is
none
like
him
:
therefore
saith
he
,
I
will
take
away
the
light
of
my
face
from
that
man
;
he
shall
have
his
house
,
and
land
,
and
estate
,
and
see
what
he
will
do
with
them
,
what
he
can
make
of
them
:
And
by
this
the
love
and
favor
of
God
appears
to
be
excellent
.
Besides
this
,
God
loves
his
people
;
he
will
have
their
love
,
and
will
have
his
love
sweetened
to
them
,
therefore
it
shall
be
bitterness
to
them
when
it
is
lost
.
Be
perswaded
then
to
make
this
your
work
,
and
rest
not
till
you
know
that
you
have
Interest
in
God
:
plead
with
David
in
Psal.
35.
Lord
,
say
unto
my
Soul
,
thou
art
my
Salvation
;
not
only
be
my
Salvation
,
but
say
thou
art
my
Salvation
:
And
then
though
you
may
have
many
sad
thoughts
accompanying
you
,
yet
this
will
refresh
you
in
the
midst
of
all
,
as
it
did
David
in
Psal.
94.14
.
In
the
multitude
of
my
thoughts
thy
comforts
delight
my
Soul
.
CHAP.
XV.
Interest
in
God
more
knowable
then
any
other
,
and
yet
unknown
to
most
:
The
Reasons
of
both
.
BEfore
I
propound
the
Directions
,
how
they
who
are
sincere
and
ingenious
toward
God
,
and
indeed
have
him
for
their
God
,
may
know
that
they
have
a
sure
Interest
and
Propriety
in
him
,
I
will
premise
two
things
of
moment
.
First
,
That
our
Interest
in
God
is
more
knowable
then
any
other
Interest
in
the
world
:
There
is
no
Interest
that
a
man
hath
,
which
is
so
discernable
:
Whatsoever
it
is
that
belongs
to
an
Interest
in
any
thing
,
or
any
friend
,
and
doth
discover
it
;
is
much
more
here
.
Examine
it
in
a
few
particulars
.
1.
Where
there
is
an
Interest
with
men
,
there
is
a
mutual
closing
of
their
spirits
,
by
which
they
know
one
another
,
and
come
to
rest
secure
in
each
others
good
intentions
and
hearty
wishes
.
Here
also
is
this
mutual
closing
,
and
in
a
far
more
high
and
excellent
degree
,
then
is
or
can
be
with
any
creature
:
For
that
affection
and
love
which
God
discovers
to
his
people
,
and
which
he
doth
act
upon
them
,
is
a
Love
that
is
transcendent
;
that
is
,
not
only
beyond
all
other
love
,
but
beyond
all
understanding
:
That
entire
closing
that
is
between
a
Beleever
and
God
in
Jesus
Christ
,
is
above
all
that
which
can
be
found
in
any
other
;
his
whole
Soul
runs
this
way
.
In
Psal.
119.10
.
I
have
sought
thee
(
saith
David
)
with
my
whole
heart
.
That
is
the
proportion
which
God
hath
cut
out
for
himself
.
Deut.
6.5
.
Thou
shalt
love
the
Lord
thy
God
with
all
thine
heart
,
with
all
thy
Soul
,
and
with
all
thy
might
.
Christ
challenges
the
same
proportion
,
and
indeed
it
should
not
be
less
;
less
would
not
fulfil
his
end
,
which
is
the
solid
peace
and
satisfaction
of
his
people
,
in
the
enjoyment
of
him
;
and
also
the
subjecting
and
subduing
of
their
spirits
to
his
government
:
No
proportion
of
love
loss
then
the
greatest
,
could
work
these
things
.
But
besides
this
,
there
is
such
a
through
change
by
reason
of
this
Interest
,
as
no
Interest
in
the
world
doth
work
,
though
the
closest
and
the
nearest
:
For
the
habit
and
disposition
of
the
spirit
of
a
man
is
altered
in
closing
with
God
,
and
he
becomes
a
new
creature
,
he
is
not
what
he
was
.
It
is
true
,
that
in
all
friendship
that
is
with
men
,
there
is
a
kind
of
change
on
both
sides
,
because
there
must
be
a
due
and
necessary
application
of
themselves
to
each
others
spirits
;
but
that
change
is
unspeakably
inferior
to
this
,
in
those
who
have
been
wrought
upon
to
beleeve
,
and
have
obtained
this
mercy
to
close
with
God
:
for
they
are
changed
to
the
proportion
of
as
great
a
distance
,
as
death
is
distant
from
life
,
and
darkness
from
light
;
for
they
are
brought
off
from
the
love
of
all
that
,
on
which
their
hearts
were
set
,
even
to
a
hatred
of
it
;
and
are
subjected
,
subordinate
,
and
conformed
to
the
Will
of
God
.
There
is
another
thing
in
this
Interest
,
which
belongs
to
the
nature
of
it
,
and
so
discovers
it
,
and
that
is
,
a
mutual
conversing
with
each
other
with
contentment
.
Jonathan
and
David
had
much
pleasure
in
their
mutual
conversings
with
each
other
,
and
in
drawing
forth
their
spirits
one
to
another
.
This
is
much
more
strong
in
Beleevers
,
then
can
be
in
any
relation
between
husband
and
wife
,
or
between
the
father
and
child
.
This
must
needs
be
so
:
For
,
first
,
The
love
wherewith
they
love
God
is
the
highest
love
:
Therefore
many
will
not
go
for
Christians
,
that
pretend
to
be
such
,
because
their
hearts
are
not
brought
up
to
this
.
The
highest
Love
acts
highest
,
it
takes
the
highest
delight
and
contentment
in
its
Object
.
In
Cant.
2.3
.
As
the
Apple
trees
among
the
trees
of
the
Forrest
,
so
is
my
Beloved
among
the
sons
:
I
sat
down
under
his
shadow
with
great
delight
,
&c.
In
Psal.
73.
saith
David
,
It
is
good
for
me
to
draw
near
to
God
:
That
look
as
others
find
contentment
in
the
things
they
love
,
and
draw
near
to
them
;
so
the
Saints
find
much
more
contentment
with
God
,
and
therefore
draw
near
to
him
.
Again
,
Friends
cannot
always
enjoy
these
Converses
:
Oftentimes
they
are
parted
,
and
so
cannot
have
this
felicity
of
expressing
mutual
love
;
but
God
is
ever
with
them
.
In
Psal.
73.
Thou
art
my
strong
habitation
,
to
whom
I
may
have
a
continual
resort
:
I
may
always
come
to
thee
.
3.
There
is
a
third
thing
in
Interest
,
and
that
is
mutual
Communication
.
Love
is
a
spring
,
which
flows
forth
;
it
doth
enjoy
what
it
hath
rather
for
its
friend
,
then
for
it self
:
Gods
Love
hath
this
excellency
more
abundantly
and
transcendently
.
Take
the
dearest
friends
that
live
at
the
highest
rate
of
love
,
they
cannot
maintain
a
constant
Communication
;
partly
because
there
is
not
always
an
equal
necessity
and
capacity
,
partly
because
there
is
not
always
the
same
power
to
give
forth
.
But
our
necessities
are
always
very
great
and
vast
,
and
Gods
power
is
always
the
same
;
so
that
here
is
always
a
perfect
Communication
of
Love
that
ceaseth
not
,
but
flows
forth
as
beams
of
light
from
the
Sun
.
Now
as
effects
discover
their
causes
,
so
then
especially
when
they
are
most
full
and
perfect
.
As
you
may
better
know
any
tree
by
its
fruit
,
then
when
it
is
in
the
bud
and
blossoms
;
and
you
may
better
know
it
when
the
fruit
is
in
its
fulness
and
in
more
abundance
,
then
when
there
are
but
a
few
;
if
there
be
but
one
or
two
upon
a
tree
they
may
be
hid
,
but
when
there
are
many
,
the
testimony
is
the
more
abundant
:
Abundant
are
the
testimonies
of
the
fruits
of
Gods
Love
in
what
he
hath
done
for
his
.
So
that
upon
this
account
,
no
Interest
is
more
knowable
then
that
of
a
Beleever
in
his
God
.
Secondly
,
A
second
thing
to
be
propounded
,
is
this
;
That
though
no
Interest
be
more
knowable
,
yet
ordinarily
no
Interest
is
less
known
then
this
.
This
we
need
not
prove
;
I
think
it
's
a
Question
out
of
question
with
us
all
.
The
unevenness
of
the
holiness
of
Beleevers
in
their
walkings
,
the
inconstancy
of
their
rejoycing
,
are
two
strong
demonstrations
of
this
,
that
they
do
know
but
little
of
their
Interest
in
God
.
It
springs
from
such
unhappy
Causes
as
these
,
That
abiding
Unbelief
,
that
bitter
root
that
hath
taken
such
strong
hold
of
the
nature
of
man
,
that
till
the
whole
house
be
pull'd
down
,
it
will
not
be
wholly
eradicated
and
destroyed
:
This
is
that
weight
the
Apostle
speaks
of
(
in
Heb.
12.
)
that
hangs
on
us
so
fast
,
as
is
manifest
by
the
Apostle's
scope
,
who
perswading
unto
faith
,
and
the
workings
of
faith
;
this
is
that
(
saith
he
)
that
so
suppresseth
and
bears
us
down
from
those
heights
of
heavenly
joy
,
from
that
sweet
contentment
and
rest
of
spirit
whereto
we
are
called
.
Beleeving
is
the
first
stone
that
is
layd
in
a
Christian
.
He
that
comes
to
God
,
must
beleeve
that
he
is
,
and
that
he
is
a
Rewarder
of
those
that
seek
him
,
Hebr.
12.
And
as
there
is
a
spirit
in
all
Beleevers
that
tends
to
the
setling
of
them
upon
a
sure
foundation
,
that
they
may
stedfastly
beleeve
:
so
there
is
a
spirit
that
works
to
unbelief
,
perplexity
and
dissettlement
.
While
unbelief
works
in
us
,
it
must
needs
be
,
that
there
will
be
a
great
want
of
that
through
knowledg
of
Interest
.
Another
Cause
of
this
great
misery
of
man
,
is
,
That
Gods
communications
of
himself
to
us
,
and
entertainments
of
us
,
are
not
always
in
intelligible
forms
,
so
that
we
cannot
presently
take
them
up
,
and
understand
the
meaning
and
good-will
of
God
in
them
.
The
fault
is
in
our
minds
.
The
print
is
good
,
but
cannot
be
read
,
because
the
eye
is
dull
and
dark
.
Sometimes
God
comes
to
us
wrapt
up
in
Clouds
,
and
indeed
he
varies
his
dispensations
,
that
he
may
attain
his
End
:
His
End
is
this
,
that
he
may
work
his
people
to
a
strength
of
Faith
and
Love
mixt
with
Fear
;
that
's
the
proper
constitution
of
a
Christian
,
and
the
truest
temper
of
one
that
is
marked
out
to
eternal
life
.
Therefore
God
sometimes
displays
his
greatness
in
the
sight
of
his
people
,
far
above
all
the
manifestations
of
the
sweetness
of
his
mercy
;
that
the
spirit
of
a
poor
man
is
overborn
,
shakes
and
trembles
at
the
presence
of
God
:
So
it
was
with
Moses
,
Heb.
12.21
.
The
sight
was
so
terrible
(
though
God
meant
no
ill
to
Moses
)
that
Moses
shakes
and
quakes
for
fear
,
he
was
sore
afraid
.
Sometimes
God
comes
with
the
manifestations
of
his
fatherly
displeasure
and
dislike
,
and
then
how
can
it
be
but
the
Soul
must
dwell
in
bitterness
?
mourning
,
heaviness
and
trembling
must
needs
possess
us
.
A
third
Cause
why
so
little
is
known
of
this
Interest
,
that
God
is
our
God
,
though
he
be
so
,
is
our
unhappy
diversions
.
We
are
oftentimes
turned
off
from
that
one
thing
necessary
,
and
our
spirits
run
otherways
,
out
of
light
into
darkness
.
Alas
,
Solomon
minded
not
this
matter
,
or
to
little
purpose
,
when
he
poured
out
his
Soul
after
vanities
;
and
for
this
God
pleaded
with
him
,
1
King
.
11.9
.
that
he
had
departed
from
him
;
The
Lord
was
wrath
with
Solomon
,
because
his
heart
was
turned
from
the
Lord
God
of
Israel
,
who
had
appeared
to
him
twice
.
CHAP.
XVI
.
How
the
knowledg
of
blessed
Interest
in
God
may
be
attained
.
Desires
to
have
the
question
determined
.
A
spirit
free
to
yield
to
the
determination
.
Arguments
proper
for
the
deciding
of
the
question
.
Those
that
have
an
Interest
in
God
are
much
in
holy
resignation
.
Of
taking
answers
when
they
are
given
.
THese
things
being
premised
,
now
I
come
to
shew
you
how
we
may
attain
this
blessed
knowledg
,
that
God
is
ours
,
and
so
quiet
our
hearts
in
this
assurance
,
that
he
is
our
Portion
.
First
,
Let
it
be
the
true
desire
of
thy
Soul
to
have
this
question
determined
and
concluded
,
that
God
is
thy
God
.
Certainly
many
are
careless
concerning
this
business
,
that
never
much
debate
the
matter
,
whether
God
be
their
God
,
or
no.
Others
there
are
that
have
care
enough
,
but
it
is
a
perplexed
care
,
a
care
sowred
with
unbelief
;
there
is
a
desire
indeed
raised
,
but
it
's
mixed
with
perturbation
;
the
Soul
is
indeed
in
motion
after
it
,
but
it
is
a
very
disorderly
motion
;
working
with
fretting
,
and
such
disturbing
fears
,
that
they
leave
themselves
without
judgment
.
Exod.
6.9
.
It
is
said
concerning
the
Children
of
Israel
,
that
when
Moses
spake
to
them
they
would
not
hear
him
,
for
their
anguish
of
spirit
,
and
for
their
cruel
bondage
;
for
the
shortness
and
straitness
of
their
spirits
.
Fears
do
straiten
.
Secondly
,
A
second
Means
is
this
;
Come
with
a
spirit
free
to
yield
to
the
determination
of
truth
one
way
or
other
;
take
your
answer
from
God
as
he
shall
give
it
.
Certainly
there
are
a
generation
that
know
that
they
are
very
partial
and
foolish
in
this
business
,
that
fly
from
the
decision
and
determination
of
this
question
,
from
a
secret
strong
suspicion
that
all
is
not
well
with
them
;
and
therefore
they
will
rather
flatter
themselves
with
the
uncertainty
of
their
own
estate
,
then
affright
themselves
with
the
clear
knowledg
of
their
unhappy
condition
.
As
a
guilty
prisoner
fears
to
think
of
the
time
of
Judgment
,
because
he
knows
there
is
just
cause
of
suspicion
that
it
shall
go
ill
with
him
.
Poor
man
!
what
shall
it
profit
thee
to
carry
things
thus
?
If
God
be
not
thy
God
,
what
hurt
is
it
for
thee
to
know
it
?
He
that
lives
thus
refuseth
the
judgment
of
God
,
and
as
much
as
in
him
lies
hates
the
judgment
of
God
.
There
can
be
no
greater
evidence
of
a
right
spirit
,
then
for
a
man
to
put
the
question
home
,
whether
God
be
his
:
for
that
man
is
not
willing
to
be
the
Lords
,
that
is
not
willing
to
have
it
determined
,
whether
he
be
his
or
no.
Some
again
are
so
possessed
and
overcome
with
fears
,
so
ready
to
self-condemnation
,
to
what
ever
may
afflict
and
oppress
them
,
that
they
wrap
themselves
up
in
thick
clouds
,
lest
any
light
should
spring
forth
upon
them
:
These
are
like
unjust
Judges
,
that
are
precipitant
in
their
proceedings
,
that
hear
only
one
party
.
It
is
a
dangerous
thing
for
a
man
to
mistake
in
Judgment
;
as
the
Wise-man
speaks
concerning
Civil
Judgment
,
Prov.
17.15
.
He
that
justifies
the
wicked
,
and
condemns
the
just
,
even
they
both
are
an
abomination
unto
God
.
You
displease
God
,
and
sin
against
Truth
and
Righteousness
,
when
you
bear
down
your selves
,
and
pronounce
a
sentence
of
death
upon
your
own
Souls
,
when
God
hath
passed
the
sentence
of
life
and
peace
upon
you
:
You
cross
the
design
of
Jesus
Christ
,
which
is
a
design
of
love
and
peace
:
You
offer
violence
to
that
light
,
reason
and
spirit
which
God
hath
set
up
in
you
:
You
tempt
God
to
say
as
you
do
,
and
to
make
good
your
words
.
Be
therefore
willing
to
hear
what
God
shall
say
to
you
,
as
they
in
Acts
10.
said
to
Peter
,
We
are
all
here
ready
to
hear
the
things
that
are
commanded
thee
of
God
.
Thirdly
,
A
third
Means
is
,
To
proceed
and
argue
by
proper
Mediums
,
by
such
Arguments
as
are
proper
to
the
Question
.
Some
work
themselves
into
a
good
opinion
by
false
discourses
;
concluding
upon
insufficient
grounds
that
God
is
their
God
,
either
from
an
empty
appearance
of
good
,
or
else
from
a
real
presence
of
the
life
of
such
things
as
may
flow
from
other
principles
then
the
spirit
of
Adoption
;
as
the
fear
of
God
,
mourning
for
sin
,
subjection
of
spirit
to
the
Commands
of
God
;
which
things
indeed
are
good
,
but
may
flow
from
another
spring
then
the
spirit
of
Adoption
.
But
if
you
would
conclude
in
a
right
way
of
reasoning
,
that
God
is
your
God
,
argue
then
by
such
things
as
are
proper
to
that
state
and
relation
wherein
you
suppose
your selves
to
be
toward
God
;
and
that
is
,
in
one
word
,
a
spirit
of
true
Love
:
You
shall
find
that
working
thus
;
it
will
carry
thy
Soul
in
propensions
towards
God
,
equal
to
thy
consolations
:
The
Soul
that
loves
,
is
carried
unto
God
with
desires
equal
to
its
refreshings
,
yea
and
more
;
for
when
it
cannot
taste
the
comforts
of
the
Almighty
,
yet
it
is
carried
after
him
in
desires
,
and
saith
,
Lord
,
I
will
love
thee
,
though
thou
wilt
not
love
me
.
This
love
also
will
work
resignation
of
our selves
to
God
,
equal
to
all
our
enjoyments
and
expectations
from
God
.
David
was
much
taken
with
Gods
love
to
him
that
tendred
him
in
his
distresses
,
but
withall
saith
he
,
Lord
,
I
am
thy
servant
,
Psal.
106.
He
gave
himself
to
God
in
the
sense
of
the
sweetness
of
that
mercy
he
had
from
God
.
Yea
this
will
exceed
also
;
for
he
will
give
himself
to
God
,
when
he
knows
not
but
that
God
hath
hid
himself
from
him
.
This
love
will
work
equal
melting
of
spirit
with
rejoycing
of
spirit
,
and
fill
a
man
equally
with
shame
and
joy
.
True
love
makes
a
man
as
happy
in
sorrowing
,
as
in
rejoycing
;
and
he
never
more
abounds
in
godly
sorrow
,
then
when
he
abounds
in
the
manifestation
of
Gods
love
to
him
.
In
Psal.
32.
you
may
see
how
David
was
taken
after
he
found
mercy
with
God
,
see
how
he
breaks
forth
detesting
his
own
nature
,
and
the
natures
of
all
men
;
he
compares
them
to
the
horse
and
mule
:
like
Asaph
in
another
case
,
So
brutish
was
I
and
ignorant
as
a
beast
before
thee
.
Now
if
you
would
know
whether
God
be
your
God
,
what
do
you
find
of
such
a
spirit
in
you
?
Some
conclude
too
well
in
a
false
way
,
by
false
Arguments
.
Some
indeed
too
who
beleeve
,
conclude
too
ill
,
to
their
own
wrong
,
by
mistakes
also
;
as
because
they
find
their
feet
slipping
,
and
their
ways
not
so
even
,
therefore
they
conclude
their
spirits
are
crooked
,
and
there
is
no
streightness
in
them
:
whereas
it
is
not
the
action
,
but
the
disposition
,
whereby
we
should
judg
our selves
;
nor
is
it
this
or
that
tripping
that
discovers
a
man
,
but
the
inward
frame
of
his
spirit
.
Again
,
They
conclude
,
Surely
God
is
not
my
God
,
because
I
feel
my
love
so
faint
,
my
faith
so
feeble
;
whereas
it
is
not
the
degree
,
but
the
truth
of
grace
,
that
must
discover
our
estates
.
Fourthly
,
A
fourth
Means
is
this
,
Labor
to
be
more
full
in
closing
with
God
,
and
in
the
resignation
of
your selves
to
him
,
and
in
conversing
with
him
,
in
all
delightfulness
,
and
in
whatsoever
it
is
that
shews
your
Interest
in
God
:
For
as
there
is
a
light
in
all
these
,
by
which
they
bear
witness
of
themselves
,
and
of
your
happy
state
;
so
the
fuller
and
stronger
they
are
,
the
more
clear
,
full
and
vigorous
is
their
testimony
.
A
tender
plant
newly
springing
from
the
ground
doth
not
so
well
discover
what
it
is
,
as
when
it
is
grown
up
to
a
full
body
;
now
it
is
easily
known
.
This
is
certain
,
things
are
more
significant
as
they
are
more
perfect
.
A
little
smoak
discovers
fire
,
but
more
smoak
is
more
full
in
its
discovery
:
This
the
Apostle
Peter
intimates
,
2
Pet.
1.9
.
If
these
things
be
lacking
,
if
men
be
but
weak
in
these
,
if
men
be
not
only
not
sound
,
but
little
in
these
;
they
are
dark-sighted
,
they
cannot
well
discern
things
;
their
judgments
will
be
very
much
clouded
and
darkened
in
the
things
that
concern
their
peace
.
Be
frequent
therefore
in
those
works
that
discover
your
Interest
,
be
frequent
in
conversing
with
God
,
frequent
in
expressions
of
the
sincerity
of
your
Love
:
for
it
is
with
God
as
it
is
with
us
;
discoveries
of
our
Love
make
discoveries
of
his
Love
.
When
I
say
to
a
friend
,
Sir
,
I
love
you
,
you
are
dear
to
me
,
and
I
am
wholly
yours
;
his
heart
opens
to
me
,
and
there
is
an
eccho
in
his
spirit
to
my
Love
.
When
you
come
to
God
,
and
say
,
Father
,
I
am
thine
,
and
will
be
thine
,
wholly
thine
,
and
always
thine
;
if
your
Love
can
make
you
say
so
to
God
,
much
more
the
Love
of
God
will
make
him
say
so
to
you
,
Thou
art
mine
.
In
Zech.
13.
They
shall
say
,
Thou
art
our
God
,
and
I
will
say
,
Thou
art
my
people
.
Therefore
be
much
in
this
.
Fifthly
,
Be
true
to
your
Interest
,
walk
with
a
streight
spirit
,
make
streight
paths
to
your
feet
;
for
upon
such
shall
peace
be
:
Psal.
119.
Great
peace
have
they
that
keep
thy
Laws
.
God
bears
the
clearest
testimony
,
where
there
is
most
excellent
walking
.
Usually
his
testimony
is
according
to
the
measure
of
grace
,
as
the
co-operation
of
the
Spirit
also
is
:
And
as
God
comes
with
the
most
terrible
convictions
upon
highest
transgressors
,
so
he
comes
with
sweetest
consolations
to
those
that
walk
most
evenly
.
Uneven
walking
carries
a
shew
of
insincerity
,
and
puts
a
difficulty
upon
beleeving
.
David
had
much
ado
(
in
this
case
)
to
conclude
himself
to
be
Gods
;
was
a
shattered
man
,
and
had
lost
his
confidence
.
The
Conscience
of
guilt
to
an
Unbeleever
is
deadly
,
and
even
to
a
Beleever
it
is
a
wound
.
You
put
a
sword
into
your
enemies
hand
,
when
you
walk
not
uprightly
:
You
arm
your
unbelief
against
your selves
;
that
is
too
strong
without
your
help
.
This
is
certain
,
that
no
hope
conquers
fear
,
but
that
which
conquers
sin
;
for
they
have
both
one
foundation
.
If
therefore
now
you
would
know
,
and
would
walk
in
this
light
,
that
God
is
your
God
;
then
you
must
walk
uprightly
and
faithfully
in
your
Interest
.
Lastly
,
Take
answers
of
Love
when
they
are
given
you
,
and
keep
them
,
treasure
them
up
as
most
precious
things
;
bless
Jesus
Christ
by
whom
it
is
that
you
enjoy
them
,
and
suffer
not
the
great
question
of
thy
Soul
to
be
always
in
agitation
:
Suffer
not
thy self
to
be
brought
to
endless
disputes
,
when
the
cause
is
once
heard
and
concluded
.
It
is
as
well
sinful
to
make
voyd
the
grounds
of
our
Consolations
,
as
to
break
the
bonds
and
cords
whereby
God
holds
us
to
obedience
.
You
put
gold
no
more
to
the
touch-stone
when
it
hath
once
passed
the
furnace
;
you
say
it
is
gold
.
Suffer
not
your selves
to
be
tossed
in
whirls
of
amazement
,
when
God
hath
said
he
is
your
God
.
It
is
true
indeed
,
there
will
be
objections
,
and
they
cannot
be
shunned
,
they
are
often
injected
;
yet
these
things
must
sometimes
pass
undisputed
.
Mark
the
season
when
these
things
are
disputed
in
your
Souls
;
commonly
at
the
worst
season
,
when
a
man
is
at
greatest
disadvantage
.
When
Job's
spirit
was
disturbed
,
you
know
what
amazement
he
fell
into
;
and
what
advantage
did
it
take
of
him
?
Another
season
is
the
season
of
transgression
.
The
Devil
so
works
in
our
unbeleeving
hearts
,
that
we
oftentimes
put
that
to
the
question
,
that
God
before
hath
put
out
of
question
.
Offences
should
not
work
in
us
amazement
and
fear
of
our
former
bondage
,
but
they
should
work
in
us
brokenness
and
shame
.
Lord
,
pardon
me
,
saith
David
,
for
my
sin
is
very
great
.
The
greater
our
transgression
is
,
the
more
we
should
have
recourse
to
God
and
his
goodness
;
but
by
no
means
fly
from
him
.
Certainly
Gods
design
is
to
break
sin
by
sin
,
and
his
aym
is
to
out-shoot
the
Devil
in
his
own
Bow
.
Oh!
they
love
much
to
whom
much
is
forgiven
.
The
end
of
this
discourse
is
,
that
you
would
be
serious
,
solemn
and
impartial
in
debating
of
this
business
;
for
when
God
hath
cleared
the
matter
,
it
is
to
thy
hurt
to
bring
it
about
to
be
disputed
again
.
CHAP.
XVII
.
What
it
is
to
live
upon
God
as
our
God
.
No
other
life
appointed
for
Saints
.
The
fulness
,
beauty
and
satisfaction
of
this
life
.
How
Christians
offer
violence
to
their
relation
.
IN
this
Chapter
I
would
make
Exhortation
to
all
that
have
Interest
in
God
,
to
live
upon
it
:
Only
first
I
will
shew
what
it
is
to
live
upon
God
,
as
our
God
.
And
it
is
,
First
,
To
cleave
to
God
with
joy
of
heart
,
to
live
in
the
affectionate
embraces
of
God
in
Christ
,
and
delightful
conversings
with
him
;
to
have
God
for
our
life
;
as
it
is
said
of
Jacob
concerning
Benjamin
,
His
Soul
,
his
life
was
bound
up
in
the
life
of
the
child
,
Gen.
44.13
.
that
is
,
they
had
one
lot
,
if
one
lived
the
other
lived
,
their
joys
were
the
same
,
they
could
not
be
severed
or
parted
,
they
were
but
as
one
:
So
we
should
be
towards
God
,
our
lives
should
be
so
bound
up
in
him
,
we
should
be
one
with
him
.
Secondly
,
To
live
upon
God
,
is
to
contract
all
our
desires
into
God
,
to
have
none
but
what
are
for
him
,
and
according
to
him
.
This
is
the
way
of
life
indeed
,
when
God
is
a
mans
all
,
when
the
language
of
his
Soul
is
,
Whom
have
I
in
Heaven
but
Thee
?
Thus
to
have
desires
to
God
,
that
he
rests
not
in
any
thing
beneath
God
,
nor
seek
any
thing
besides
God
;
that
is
to
live
in
God
.
Thirdly
,
To
live
in
a
faithful
real
resignation
of
ones
self
unto
God
.
If
you
be
his
,
you
know
that
he
hath
taken
,
chosen
and
set
apart
the
good
man
for
himself
,
Psal.
4.
And
so
must
we
live
as
sequestred
persons
,
as
those
that
are
his
;
that
as
the
holy
things
of
the
Temple
were
for
no
other
use
,
so
must
we
be
only
for
God
.
In
Hos.
3.3
.
't
is
said
,
Thou
shalt
abide
with
me
many
days
,
thou
shalt
not
play
the
harlot
,
thou
shalt
not
be
for
another
man
,
but
shalt
be
unto
me
;
so
will
I
also
be
for
thee
.
God
will
stand
close
to
that
spirit
,
and
be
the
comfort
,
stay
and
life
of
it
,
that
reserves
it self
for
him
.
Fourthly
,
It
is
to
contract
and
draw
all
your
expectations
upon
God
,
to
lay
all
your
weight
there
.
If
there
be
any
thing
thou
promisest
thine
own
heart
,
let
it
be
from
the
bosom
of
God
;
if
there
be
any
answer
that
thou
makest
to
the
fears
,
doubts
and
troubles
of
thy
spirit
,
let
it
be
from
the
voyce
of
the
Lord
.
Thus
David
in
Psal.
62.2
.
He
only
is
my
Rock
,
and
my
Salvation
;
he
is
my
defence
,
I
shall
not
be
greatly
moved
.
And
he
saith
at
vers.
5.
My
Soul
,
wait
thou
only
upon
God
,
for
my
expectation
is
from
him
.
He
tells
you
what
God
is
to
him
,
and
what
indeed
he
looks
for
from
God
:
What
God
is
to
him
,
He
is
my
Rock
and
my
Salvation
,
in
God
is
my
Salvation
and
my
Glory
,
he
is
the
Rock
of
my
strength
.
He
tells
you
also
what
he
expects
from
God
;
My
Refuge
is
from
him
:
so
that
if
I
need
safety
or
refreshing
and
supply
of
any
good
,
mine
eye
is
upon
him
,
and
from
him
I
look
for
all
.
This
is
to
live
upon
God
.
Having
expressed
in
a
few
words
what
it
is
to
live
upon
God
;
Now
take
those
Considerations
which
perswade
to
live
such
a
life
as
this
.
First
,
There
is
no
other
life
for
you
:
This
is
appointed
for
you
,
to
this
you
are
called
,
for
this
you
are
fitted
.
Fishes
may
as
well
live
in
the
ayr
,
as
you
live
in
the
world
.
You
may
try
and
weary
out
your selves
in
vain
,
but
God
is
your
life
.
This
be
sure
of
,
if
you
neglect
this
life
,
either
dulness
and
benumedness
will
fall
upon
you
,
so
that
you
will
grow
sensual
,
brutish
and
earthly
,
strangers
to
the
joy
,
activity
and
tenderness
of
holy
Christians
;
or
you
shall
fall
into
a
dis-rest
,
an
unsufferable
unquietness
of
spirit
,
while
you
are
as
a
rouling
thing
in
the
wind
,
having
no
consistence
,
because
you
are
out
of
your
place
.
You
shall
be
afflicted
within
;
and
this
will
be
your
great
evil
,
that
you
lived
not
in
God
:
And
now
because
you
seek
life
in
other
things
,
you
shall
dig
for
your
own
death
.
And
if
you
have
any
reason
,
it
will
work
to
your
own
affliction
,
vex
and
torment
your
Souls
night
and
day
,
because
you
did
not
walk
in
the
counsels
of
the
Most
high
,
and
the
embracements
of
his
Love
:
Your
sweetest
enjoyments
will
be
all
sowred
,
like
the
waters
of
Jericho
,
bitterness
will
be
in
them
not
to
be
endured
.
Secondly
,
This
is
a
life
that
should
be
most
pleasing
,
and
amiable
unto
our
spirits
;
and
certainly
we
are
dead
and
alienated
from
God
,
if
there
be
not
an
incomparable
sweetness
to
us
in
it
.
For
,
1.
It
is
the
fullest
life
.
The
life
of
all
other
things
hath
something
mixed
with
it
;
the
life
of
your
enjoyments
,
your
pleasures
and
relations
,
is
a
mixt
life
;
there
is
death
in
all
your
comforts
,
and
you
taste
it
,
and
are
sick
of
it
many
times
;
you
know
it
well
.
It
is
true
,
there
is
nothing
that
God
hath
made
and
appointed
for
our
use
,
but
brings
in
some
portion
of
life
;
our
garments
give
a
little
,
and
our
food
a
little
,
and
friends
give
something
;
but
how
little
do
all
these
give
?
But
now
this
life
is
all
life
;
the
life
you
have
from
other
things
is
a
short
poor
narrow
life
,
but
this
life
is
more
compleat
.
Take
the
life
of
a
man
that
hath
whatsoever
his
heart
can
wish
,
his
comforts
strike
but
upon
his
sense
,
or
at
best
have
but
some
light
touch
upon
his
spirit
:
Alas
!
the
Souls
of
men
cannot
drink
at
these
Cisterns
:
Life
that
comes
from
these
things
,
hath
not
immortality
in
it
;
such
things
are
as
far
from
immortality
,
as
they
are
from
sufficiency
.
The
wisest
,
the
richest
,
and
most
honorable
,
that
have
the
fullest
life
,
dye
,
because
the
life
they
have
by
such
things
cannot
hold
pace
with
the
Soul
,
nor
communicate
a
life
of
consistency
:
But
the
life
we
have
with
God
,
extends
to
the
whole
course
and
capacity
of
the
Soul
;
it
fills
up
every
corner
,
and
leaves
no
want
.
2.
It
is
a
life
that
gives
perfect
satisfaction
;
he
can
ask
no
more
that
hath
it
.
3.
It
is
a
life
that
beautifies
the
Soul
.
Mens
complexions
usually
are
as
their
dyet
is
:
Oh
,
he
that
feeds
on
God
,
what
a
rare
complexion
is
his
Soul
of
?
It
makes
him
like
to
God
;
it
reduceth
a
Soul
from
a
miserable
separation
,
into
a
blessed
and
orderly
union
.
Our
life
being
in
one
God
,
one
Good
,
which
is
all
Good
;
he
that
lives
this
life
,
would
dye
ten
thousand
deaths
rather
then
part
with
it
.
Thou
well
knewest
Peter
what
thou
saidst
in
Joh.
6.
When
Christ
said
to
his
Disciples
,
Will
ye
also
go
away
?
then
Simon
Peter
answered
,
To
whom
shall
we
go
,
Lord
?
Thou
hast
the
words
of
eternal
life
.
Whither
dost
thou
think
we
can
go
?
when
we
knew
thee
not
,
we
could
indeed
be
without
thee
;
but
now
we
know
thee
,
whither
shall
we
go
?
When
Nature
comes
to
a
state
of
Consistency
,
it
rests
,
it
seeks
no
more
:
That
man
is
in
such
a
state
,
that
is
in
God
,
that
enjoys
him
and
his
Love
,
and
rests
in
him
;
he
lives
in
an
holy
contentment
and
a
glorious
rest
in
all
things
that
are
according
to
God
,
and
in
a
hatred
of
all
things
that
are
in
opposition
to
God
.
If
any
thing
come
into
the
ballance
with
God
,
if
it
be
like
God
,
he
loves
it
;
but
if
it
be
contrary
to
God
,
he
hates
it
:
having
once
drunk
of
the
new
wine
,
he
desires
not
the
old
harsh
spiritless
wine
.
You
may
remember
the
Catalogue
of
Saints
in
Hebr.
11.
when
you
are
come
to
their
pitch
,
then
God
will
be
dear
to
you
,
and
there
will
be
a
flatness
upon
all
things
else
.
The
life
of
every
thing
is
according
to
its
compass
,
and
the
thing
by
which
it
is
maintained
.
Men
have
a
better
life
then
beasts
,
for
they
have
better
things
to
live
on
:
Princes
live
better
lives
then
beggers
,
and
Angels
then
men
,
because
they
have
better
things
to
live
on
.
Now
then
,
if
your
life
be
in
God
,
you
have
the
best
and
sweetest
life
.
We
judg
of
lives
in
the
world
by
the
contentment
they
have
that
live
in
them
;
now
in
this
life
you
find
innumerable
Angels
,
the
spirits
of
just
men
made
perfect
;
Jesus
Christ
lives
this
life
,
and
thinks
it
enough
,
he
desires
no
better
life
;
God
himself
lives
this
life
,
he
lives
in
himself
.
Thirdly
,
A
third
thing
is
,
That
if
you
do
not
maintain
this
life
,
you
offer
unspeakable
violence
to
that
blessed
station
and
happy
relation
wherein
God
hath
set
you
.
One
of
these
two
things
you
must
needs
acknowledg
.
1.
If
you
live
not
on
God
,
God
is
not
your
portion
;
you
have
not
taken
him
for
your
God
,
you
have
not
clos'd
with
him
,
and
then
you
are
undone
.
2.
Or
this
must
be
granted
,
If
you
have
closed
with
him
,
you
wrong
God
and
your
selves
extreamly
,
because
you
live
not
on
him
.
Hath
God
taken
you
?
and
have
you
taken
him
?
Hath
he
said
to
thee
,
My
Spouse
?
and
hath
thy
Soul
said
to
him
,
My
Lord
and
my
Husband
?
And
shall
we
live
upon
other
things
,
and
not
upon
our
Husband
?
Shall
the
child
live
on
strangers
bread
,
and
not
upon
his
Father
?
Shall
the
son
of
a
Prince
hang
as
a
begger
upon
others
doors
,
and
be
a
stranger
to
his
Fathers
love
,
to
his
Fathers
house
and
fulness
?
This
is
certain
,
that
so
far
as
you
do
this
,
you
are
not
children
,
but
Prodigals
(
in
Luke
15.
last
)
dead
and
lost
.
While
you
are
out
of
God
,
and
your
hearts
set
on
other
things
,
you
are
in
a
state
of
dead
men
,
in
an
absolute
indisposedness
and
incapacity
,
either
to
the
fulfilling
of
that
which
lies
upon
you
as
the
Law
of
your
relation
unto
God
,
or
to
the
enjoyment
of
that
which
is
the
sweetness
,
priviledg
and
comfort
of
your
relation
unto
God
.
Is
she
a
wife
think
you
,
or
doth
she
not
offer
violence
to
the
Law
of
her
Relation
,
that
refuseth
bed
and
board
with
her
husband
?
You
should
drink
water
out
of
your
own
Cistern
,
from
your
own
Head
and
Spring
;
who
is
that
but
your
Lord
and
Head
whom
you
have
chosen
?
God
will
not
endure
that
you
should
wander
;
He
will
hedg
up
your
way
,
as
he
speaks
in
Hos.
2.
and
those
hedges
will
teer
you
.
He
is
pleased
with
you
when
you
lean
on
him
,
and
take
of
his
Love
,
and
then
his
joy
is
fulfilled
in
you
,
you
do
what
he
loves
,
he
takes
contentment
in
it
.
Other
comforts
are
stoln
;
sweet
they
may
be
in
the
taste
,
but
they
will
be
bitterness
in
your
bowels
;
it
must
be
so
:
for
when
you
live
any
where
but
in
God
,
you
cross
his
great
design
,
which
is
to
make
himself
your
Center
,
wherein
your
Souls
should
rest
:
He
hath
appointed
no
place
for
thy
Soul
to
rest
in
but
his
own
bosom
;
You
despise
him
when
you
suffer
the
joys
of
your
Souls
to
be
clouded
.
If
Elkanah
could
say
to
his
wife
,
Am
not
I
better
to
thee
then
ten
sons
?
Surely
God
may
say
much
more
,
Am
not
I
better
to
thee
then
ten
such
things
as
these
that
thou
art
troubled
at
?
So
that
if
your
hearts
go
out
any
other
way
,
it
is
against
all
reason
.
Christ
in
John
4.10
.
made
account
,
that
the
Soul
hath
enough
that
tastes
of
this
;
for
he
saith
,
he
shall
never
thirst
more
.
Go
no
more
then
to
the
hedges
and
high
ways
;
thou
that
hast
such
a
God
and
such
a
Friend
,
be
quiet
and
rest
in
his
Love
:
He
rests
in
his
love
to
you
,
Zech.
3.17
.
And
will
not
you
rest
in
it
,
and
lie
down
in
his
arms
and
embracements
,
and
say
,
It
is
sweet
,
it
is
enough
?
Is
not
he
always
embracing
you
,
and
cheering
you
,
and
holding
forth
the
brests
of
his
consolation
to
you
?
wooing
and
winning
you
,
and
using
all
means
to
fill
your
Souls
with
himself
,
and
to
make
you
blessed
in
the
enjoyment
of
him
?
If
then
you
have
any
fear
of
his
displeasure
,
if
you
have
any
sweetness
and
comfort
of
the
Love
of
God
,
if
you
have
tasted
and
known
how
good
the
Lord
is
;
then
keep
fast
to
him
,
and
maintain
your
Souls
in
a
constant
living
communion
with
him
:
If
you
keep
near
him
,
you
shall
find
that
there
is
life
in
him
;
Psal.
69.32
.
They
shall
live
that
seek
the
Lord
.
CHAP.
XVIII
.
Heavenly
life
nearest
at
hand
.
Christians
are
to
live
up
to
the
height
of
it
,
and
to
maintain
it
in
every
condition
.
A
Fourth
Argument
is
,
That
this
life
we
speak
of
is
most
present
,
it
is
nearest
at
hand
,
most
attainable
,
being
wholly
mental
and
spiritual
,
and
those
works
are
quickest
done
.
All
other
life
comes
in
by
parcels
and
pieces
:
If
a
man
would
live
in
honor
,
what
a
deal
ado
is
there
?
what
a
compass
must
he
fetch
to
maintain
good
thoughts
with
this
man
and
with
that
man
?
and
his
honor
riseth
by
degrees
:
The
like
may
be
said
concerning
pleasures
and
riches
.
Nay
naturally
what
a
course
doth
the
Soul
take
to
bring
in
that
meat
which
supplies
our
life
,
in
eating
,
concocting
and
digesting
it
,
and
carrying
it
to
every
part
?
The
labour
of
Nature
is
great
.
But
this
life
is
maintained
by
a
sweet
and
silent
working
of
Spirit
;
it
is
a
life
that
is
got
,
kept
and
cherished
by
the
sweetest
actings
of
the
Soul
.
In
Psal.
63.6
.
saith
David
,
I
shall
be
fill'd
as
with
marrow
and
fatness
,
when
I
remember
thee
upon
my
bed
.
And
in
Psal.
20.7
.
you
have
this
exprest
by
the
like
words
,
Some
trust
in
Charets
,
and
some
in
Horses
:
Great
preparations
they
make
;
but
what
is
his
trust
?
I
will
remember
the
Name
of
the
Lord
our
God
.
This
is
life
,
to
remember
the
Name
of
the
Lord
our
God
:
It
is
the
best
exercise
of
the
most
noble
part
of
a
man
towards
the
most
excellent
Object
.
And
what
should
we
love
more
to
look
upon
and
to
remember
,
then
God
?
Do
not
you
find
how
a
few
affectionate
thoughts
of
him
come
down
in
showres
of
spiritual
blessing
and
consolation
?
Both
the
Goodness
of
God
and
the
Love
of
God
makes
this
work
sweet
.
He
that
seeks
to
live
this
way
,
hath
not
only
sweetness
in
his
end
,
but
in
the
way
to
it
.
Remember
how
successful
you
have
found
this
course
:
What
unspeakable
effusions
of
inward
refreshing
have
you
found
upon
turning
of
your
spirits
unto
God
,
upon
the
very
cast
of
your
eye
upon
the
Father
of
Mercies
?
Alas
for
those
poor
Souls
,
those
wandering
Beggers
,
even
all
men
that
do
not
come
in
,
and
that
have
not
God
for
their
God
in
Christ
!
It
is
pity
and
grief
to
see
what
a
poor
life
they
live
,
and
they
know
it
not
:
How
do
they
sweat
and
toyl
for
that
which
they
never
get
?
They
get
but
the
image
of
what
they
aim
at
:
For
what
do
they
work
?
For
life
,
they
think
;
but
they
work
themselves
out
of
life
,
not
into
life
:
they
are
knocking
always
at
that
door
where
nothing
is
,
where
vanity
and
emptiness
dwells
;
they
are
digging
pits
that
will
hold
no
water
;
they
are
seeking
grapes
on
thorns
,
and
figs
on
thistles
.
But
this
way
is
sure
and
sweet
;
you
are
sure
to
find
;
and
your
sweetness
is
as
well
in
seeking
as
in
finding
.
Let
Christians
then
endeavor
to
live
this
life
:
How
can
we
without
shame
complain
,
that
we
are
dead
and
broken
in
spirit
,
that
a
weight
lies
upon
our
Souls
,
that
we
are
empty
,
when
life
is
so
near
us
?
when
the
Well
is
not
deep
,
and
we
might
take
of
the
water
of
Life
,
and
drink
freely
?
Men
will
not
improve
the
activity
and
nimbleness
of
their
Souls
to
enrich
themselves
.
We
oftentimes
charge
God
with
hiding
his
face
from
us
,
but
wrongfully
;
he
turns
not
away
his
face
from
us
,
we
turn
from
him
:
we
go
out
of
the
Sun-shine
into
the
cold
shade
,
and
then
we
shake
by
reason
of
cold
.
But
those
looks
of
God
,
which
are
easily
had
in
Jesus
Christ
,
warm
and
chear
the
Soul
.
Have
not
such
a
thought
in
your
hearts
,
that
holy
Consolations
are
hardly
gotten
:
You
wrong
the
Fountain
of
Life
,
if
you
think
that
you
may
draw
and
find
nothing
;
or
that
you
may
let
down
your
bucket
,
and
bring
it
up
empty
:
these
are
blasphemies
,
which
our
unbeleeving
hearts
form
against
God
.
Certainly
God
is
easie
to
be
entreated
,
and
to
be
found
of
those
that
seek
him
.
David
in
Psal.
32.
had
hard
thoughts
of
him
;
but
when
he
once
tryed
him
,
though
he
came
in
the
blackness
and
dread
of
his
Soul
,
covered
over
with
shame
and
confusion
,
yet
he
found
God
to
be
to
him
according
to
all
his
Name
,
and
according
to
all
his
Word
;
his
tears
were
wiped
away
,
and
his
broken
bones
were
set
again
,
and
he
was
satisfied
.
I
would
yet
a
little
more
clearly
express
this
thing
,
and
winde
up
the
Exhortation
to
its
just
height
,
in
two
words
.
1.
That
we
endevor
to
live
this
life
in
the
highest
degree
,
that
is
,
to
live
very
much
in
God
;
not
only
to
have
a
true
life
,
but
a
life
proportionable
to
our
relation
unto
him
.
Princes
should
feed
as
Princes
,
and
their
life
should
be
like
their
place
:
So
should
Christians
have
their
life
proportionable
to
what
God
is
.
What
God
is
in
himself
,
he
is
to
us
,
if
we
have
accepted
Salvation
by
Jesus
Christ
.
Meer
peace
is
too
low
a
temper
for
a
Christian
;
he
is
never
like
himself
,
except
he
live
in
joy
:
his
principles
reach
to
all
joy
;
and
for
that
the
Apostle
Paul
pray'd
,
Col.
1.11
.
Saints
might
as
well
live
like
Princes
in
faith
and
joy
,
as
with
feeble
hopes
,
some
weak
consolations
;
they
might
as
well
drink
a
full
draught
,
as
taste
of
the
goodness
and
kindness
of
God
.
Who
straitens
you
?
What
is
your
life
,
but
a
continual
espousing
of
your selves
unto
God
?
and
should
not
there
be
much
joy
on
the
Marriage
day
?
Therefore
the
Apostle
prays
in
Rom.
15.
The
God
of
peace
fill
you
with
all
peace
and
joy
always
,
[
All
peace
,
and
always
.
]
2.
A
second
word
is
,
That
you
maintain
this
life
in
every
state
.
No
variation
of
our
outward
estate
in
this
life
,
should
be
any
diminution
of
the
glory
of
this
life
.
The
rejoycing
you
have
by
Faith
,
and
spiritual
enjoyments
,
should
not
be
dampt
by
any
thing
.
Is
our
fellowship
with
the
Father
and
with
his
Son
Jesus
Christ
?
Can
we
say
so
?
Then
what
should
all
the
turnings
of
this
world
be
to
us
?
How
unsuitable
to
this
Communion
is
it
,
to
have
our
spirits
turned
,
and
our
joys
changed
with
outward
things
?
Suppose
it
be
well
with
us
in
the
world
,
and
we
be
pleased
;
yet
is
it
fit
for
the
Expectants
of
eternal
life
,
who
have
also
a
sense
of
the
sweetness
of
enjoying
God
,
to
be
much
taken
with
these
things
?
Is
there
not
a
Crown
prepared
for
us
?
Is
not
God
our
God
?
Can
we
be
content
to
be
so
taken
with
the
dishes
at
a
feast
,
as
to
forget
our
friend
at
the
table
,
and
that
our
best
friend
?
Suppose
it
be
ill
with
us
,
as
we
commonly
account
ill
;
though
the
truth
is
,
it
is
never
ill
with
a
good
man
,
it
doth
but
appear
ill
;
it
seems
ill
,
but
it
is
all
good
and
well
;
for
all
is
from
goodness
and
love
;
therefore
though
it
be
ill
with
us
,
in
this
sence
,
yet
let
us
be
in
our
own
temper
,
that
is
,
rejoyce
in
God
:
Though
nothing
be
the
same
,
yet
if
God
be
the
same
,
let
us
be
the
same
.
Meditate
upon
that
famous
place
,
Habak.
3.17
.
Although
the
fig-tree
shall
not
blossom
,
neither
shall
fruit
be
in
the
vines
;
the
labour
of
the
Olive
shall
fail
,
and
the
fields
shall
yield
no
meat
;
the
flock
shall
be
cut
off
from
the
fold
,
and
there
shall
be
no
herd
in
the
stalls
:
Yet
I
will
rejoyce
in
the
Lord
,
I
will
joy
in
the
God
of
my
Salvation
.
This
is
that
which
God
calls
for
,
that
you
live
in
him
always
.
Whatsoever
fails
,
say
as
the
Psalmist
,
Psal.
73.26
.
God
is
my
portion
for
ever
.
I
have
a
Father
in
Heaven
,
and
so
though
I
find
things
bad
enough
here
,
yet
it
is
well
,
it
is
well
,
well
above
and
well
within
.
CHAP.
XIX
.
Further
Considerations
to
promote
the
forementioned
life
,
of
its
incomparable
worth
.
Those
that
will
not
live
the
life
of
Faith
,
shall
not
.
A
firm
belief
of
the
Gospel
the
foundation
of
this
Life
.
LEt
us
now
take
a
few
things
more
into
consideration
,
to
promote
our
living
in
God
;
for
we
have
need
of
all
cords
to
draw
us
and
bind
us
to
this
life
.
1.
The
first
is
,
the
unutterable
difference
that
is
between
this
life
,
and
any
other
attainable
or
imaginable
.
Harken
to
all
that
can
judg
,
every
thing
speaks
in
the
Case
;
especially
take
the
testimony
of
God
,
and
of
those
whom
he
hath
blessed
with
the
best
enjoyment
of
himself
:
You
know
what
God
saith
of
himself
,
and
what
glorious
descriptions
he
hath
made
of
that
absoluteness
and
incomprehensible
goodness
which
is
in
him
:
You
know
what
he
hath
said
of
all
things
else
,
that
they
are
broken
Cisterns
.
Ask
the
Saints
also
,
and
the
spirits
of
just
men
made
perfect
,
take
the
Angels
too
;
they
live
in
God
,
and
are
confined
in
that
life
,
they
go
no
further
;
yet
their
confinement
is
no
imprisonment
,
but
it
's
a
confinement
of
love
and
liberty
,
it
's
from
the
satisfaction
of
their
Souls
.
You
know
that
perfect
rest
is
from
a
perfection
of
estate
.
This
life
,
and
the
wants
of
it
,
always
breed
motion
;
the
spirit
is
still
moving
out
of
one
condition
unto
something
better
.
The
constant
Rest
of
those
glorified
spirits
in
God
,
is
a
plain
demonstration
that
there
is
no
Life
like
that
.
They
know
the
life
that
we
live
in
this
world
,
they
know
what
honours
,
pleasures
,
and
such
things
are
;
but
they
are
so
beneath
them
,
that
they
do
no
less
overlook
these
,
then
a
Prince
doth
overlook
the
poorest
Cottage
,
or
the
vilest
things
of
this
world
.
Nay
the
Saints
on
Earth
too
,
when
they
are
themselves
,
do
not
only
prefer
a
Life
in
God
before
all
things
,
but
with
contempt
of
all
things
:
Paul
puts
a
note
of
superexcellency
upon
the
knowledg
of
Christ
,
and
pronounceth
all
things
else
but
dross
and
dung
,
Phil.
3.
In
Heb.
10.34
.
They
suffered
the
loss
of
all
things
for
this
life
with
joyfulness
;
it
did
not
grieve
them
to
see
their
goods
and
estates
taken
from
them
,
because
they
saw
this
loss
make
for
the
further
enlargement
of
their
life
in
God
.
And
those
in
Rev.
12.11
.
loved
not
their
lives
to
the
death
for
Christs
sake
.
When
Solomon
had
traversed
all
these
things
,
(
and
I
make
no
doubt
but
he
had
many
that
traversed
them
with
him
,
)
you
know
what
he
saith
of
them
,
Vanity
of
vanities
,
all
is
vanity
,
and
vexation
of
spirit
.
But
why
should
I
dwell
upon
outward
testimonies
?
Make
use
of
your
own
understands
,
give
them
full
scope
to
search
,
and
then
think
what
proportion
there
is
between
that
life
that
is
upon
things
finite
,
mixed
,
mutable
,
and
of
short
continuance
,
and
that
life
that
is
in
him
,
that
is
infinite
,
and
all
good
,
always
the
same
,
abiding
for
ever
.
Descend
lower
then
your
understandings
:
Call
in
the
sense
and
experience
of
those
several
states
of
life
which
you
have
passed
through
in
the
world
;
as
that
of
childhood
,
of
manhood
;
of
a
single
estate
,
of
a
married
estate
;
of
a
meaner
and
of
a
fuller
condition
;
take
the
best
of
them
,
what
did
you
find
in
them
in
comparison
of
that
life
that
you
have
in
God
?
Remember
all
the
sense
you
have
had
of
the
sweetness
that
is
in
the
enjoyment
of
God
,
and
then
upon
the
verdict
of
your
sense
and
inward
experience
,
you
will
find
that
there
is
no
comparison
between
the
one
and
the
other
.
How
often
have
you
said
,
when
you
have
been
hunting
after
and
wearied
your selves
in
the
vanity
of
this
world
,
I
will
return
to
my
first
Husband
,
for
then
it
was
better
with
me
then
now
?
Hos.
2.2
.
2.
What
a
deplorable
loss
to
our
spirits
is
it
when
we
suffer
a
day
to
pass
without
living
in
God
?
That
day
we
dye
,
when
as
we
might
have
been
as
they
in
Heaven
.
What
shadows
of
death
have
covered
your
Souls
when
you
have
been
out
of
God!
What
bondage
and
weight
are
cast
upon
mens
spirits
?
how
are
they
as
reeds
,
of
no
strength
,
shaken
with
every
wind
,
with
the
turnings
of
the
things
in
this
world
,
if
their
hearts
be
out
of
God
?
We
are
chargeable
with
many
sorrows
and
heart-breakings
,
and
God
might
put
them
upon
our
account
;
God
may
visit
us
for
many
of
our
tears
and
complaints
.
What
,
will
not
the
Fountain
give
water
?
will
not
the
full
brest
give
milk
?
It
is
a
wrong
to
say
so
of
God
:
We
are
the
cause
of
our
own
harms
and
losses
.
The
rest
and
chearful
vigor
of
a
mans
Soul
is
of
more
worth
then
a
world
,
and
that
we
lose
whilest
our
spirits
roul
up
and
down
.
Who
can
utter
what
those
joys
are
,
what
that
sweetness
of
the
taste
of
the
Soul
is
,
which
it
hath
in
its
sincere
and
secret
addresses
to
the
Father
of
Life
,
in
its
secret
conversings
with
him
,
and
enjoyment
of
him
?
What
a
holy
forgetfulness
of
all
things
hath
this
wrought
?
what
a
holy
magnanimity
?
what
peace
passing
all
understanding
?
what
joy
unspeakable
and
glorious
?
And
shall
we
lose
all
this
by
not
maintaining
our
life
in
God
?
Our
experience
and
knowledg
of
these
things
should
be
as
an
attractive
Load-stone
,
and
the
sadness
of
our
Souls
under
the
heavy
loss
of
this
should
be
an
enforcement
upon
us
to
keep
near
unto
God
.
The
Apostle
,
Hebr.
12.5
.
gives
this
as
a
reason
why
they
were
so
weak
;
You
have
forgotten
(
saith
he
)
the
exhortation
or
consolation
that
speaks
to
you
as
children
.
3.
A
third
Consideration
is
,
The
sweet
and
powerful
attractions
and
invitations
of
the
Spirit
.
How
often
may
that
be
said
to
us
,
which
Christ
saith
to
them
,
Rev.
3.20
.
Behold
,
I
stand
at
the
door
and
knock
;
if
any
man
will
open
to
me
,
I
will
come
in
and
sup
with
him
?
How
often
and
how
strongly
hath
Wisdom
cryed
from
Heaven
,
and
uttered
her
voyce
,
saying
,
I
have
built
my
house
,
I
have
prepared
my
feast
;
come
,
my
friends
,
all
is
prepared
for
you
;
come
and
eat
,
and
rejoyce
in
the
fulness
of
my
Love
?
Christ
hath
followed
us
,
as
the
waters
followed
them
in
the
desart
,
mercy
and
goodness
hath
followed
us
all
our
days
.
Hath
not
God
by
his
Spirit
urged
us
from
all
things
,
from
all
conditions
and
relations
,
from
every
thing
that
strikes
upon
our
senses
,
or
that
comes
within
the
compass
of
our
knowledg
?
As
his
design
is
by
all
things
to
work
us
to
himself
;
so
hath
he
not
by
all
things
pleaded
with
us
to
come
home
,
and
to
stay
at
home
,
that
we
might
be
blessed
in
the
enjoyment
of
the
sweetness
of
his
presence
?
He
hath
layd
up
something
even
in
death
it self
,
to
bring
us
to
him
.
A
Crown
was
once
found
in
a
thorny
bush
.
Surely
then
if
God
be
so
ready
to
meet
us
,
and
doth
so
seek
us
;
if
he
have
so
richly
prepared
for
us
,
and
set
things
before
us
;
we
should
provoke
our
Souls
to
feed
on
these
precious
things
,
and
to
live
that
life
of
the
enjoyment
of
God
,
which
only
is
Life
.
4.
If
we
will
not
live
this
life
in
God
,
it
may
be
we
shall
not
.
If
nothing
will
prevail
,
but
we
will
live
in
the
flesh
,
and
pour
out
our
Souls
upon
vanities
,
and
will
be
wandering
in
this
world
,
travelling
in
the
desart
,
and
forsaking
the
fulness
and
sweetness
that
is
in
God
;
surely
it
may
be
,
that
shall
be
our
portion
all
our
days
:
God
may
,
and
he
doth
hide
himself
from
the
Soul
,
when
the
Soul
hides
it self
from
him
:
God
calls
,
and
they
will
not
hear
;
he
invites
,
and
they
are
careless
:
Well
,
saith
God
,
seeing
they
will
not
come
,
they
shall
not
come
;
but
shall
live
like
servants
and
strangers
,
and
shall
have
no
more
of
the
Childrens
bread
then
will
maintain
them
in
a
state
of
life
,
but
not
maintain
them
in
a
state
of
peace
.
Sorrows
and
troubles
will
seize
upon
men
,
because
they
would
not
embrace
sweet
mercies
.
Do
you
think
we
can
violate
all
the
mercies
and
goodness
of
God
,
and
be
born
with
?
No
,
no
:
Remember
that
example
in
1
Sam.
2.
Eli
had
many
and
great
manifestations
of
Gods
love
,
but
his
sin
of
fond
love
to
his
wicked
children
,
would
not
be
done
away
with
sacrifice
or
burnt-offering
;
God
said
he
would
bring
evil
upon
the
house
of
Eli
,
and
he
did
it
.
As
a
fundamental
assistance
to
all
this
,
Look
to
the
setling
of
your
Souls
in
a
firm
belief
of
the
Gospel
;
for
so
far
only
as
we
beleeve
the
words
of
eternal
life
,
they
are
of
power
to
us
.
Remember
that
in
Heb.
4.2
.
The
Gospel
came
to
the
Jews
,
but
it
did
not
profit
them
,
because
it
was
not
mixed
with
faith
.
The
weight
of
words
lies
in
the
truth
of
them
,
and
not
only
in
the
worth
of
them
:
For
if
you
speak
of
mountains
of
Gold
,
of
heaps
of
Pearls
,
though
these
are
rich
words
;
yet
if
there
be
not
as
much
truth
in
them
,
they
are
but
an
empty
sound
,
and
take
not
the
heart
.
Converse
much
with
all
the
witnesses
of
the
Scriptures
truth
,
converse
with
and
call
to
mind
frequently
that
inward
Seal
which
is
upon
your
own
spirits
,
that
living
and
effectual
force
and
vertue
which
the
Word
of
God
hath
had
upon
your
hearts
,
unto
a
thankful
embracing
of
it
,
to
a
holy
subjection
to
it
,
to
a
couragious
and
chearful
dependance
upon
it
,
to
the
melting
of
your
hearts
,
and
the
pouring
out
of
your
spirits
unto
God
.
Remember
these
things
;
for
Gods
appearances
in
his
Word
are
as
so
many
seals
and
witnesses
from
above
;
Rest
not
till
you
can
say
with
that
Angel
,
Rev.
19.19
.
These
are
the
true
sayings
of
God
:
And
with
the
Apostle
in
Joh.
21.2
.
We
know
that
his
testimony
is
true
:
For
while
this
is
not
done
,
our
comforts
and
rejoycings
in
God
cannot
be
high
,
they
cannot
exceed
our
faith
.
Then
,
let
no
dark
clouds
remain
upon
your
spirits
,
so
far
as
you
can
;
if
you
have
received
a
little
light
,
make
it
to
encrease
more
and
more
to
the
perfect
day
.
Observe
the
language
of
the
people
of
God
,
I
know
that
my
Redeemer
lives
;
I
know
that
thou
art
with
me
.
How
often
have
you
these
expressions
in
the
first
Epistle
of
John
,
2.3.4
.
and
5.
Chapters
;
We
know
that
we
are
of
God
;
We
know
that
God
dwells
in
us
;
We
know
that
we
have
passed
from
death
to
life
;
We
know
that
we
are
in
the
truth
?
Endeavor
to
come
to
this
.
Again
,
Be
frequent
in
drawing
comfortable
and
reviving
inferences
from
your
Interest
in
God
.
Mark
what
inference
the
Church
makes
,
I
will
wait
upon
God
,
my
God
will
hear
me
.
Faith
,
and
a
lively
enjoyment
of
God
,
is
full
of
argumentation
,
and
that
is
the
life
of
the
Soul
:
It
is
not
maintained
by
a
speculation
of
God
,
but
by
arguments
,
reasonings
,
and
such
conclusions
,
as
are
meat
and
drink
indeed
to
the
Soul
.
CHAP.
XX.
Our
Apostacy
hath
made
us
unapt
for
divine
Life
and
Converse
with
God
through
a
Mediator
,
and
willing
to
conform
to
the
lowest
Patterns
.
HAving
said
much
to
this
Point
,
I
will
shew
now
what
great
need
there
is
that
so
much
should
have
been
said
,
and
much
more
also
,
for
the
furtherance
of
this
life
in
God
;
take
therefore
into
your
hearts
these
few
things
.
First
,
We
are
naturally
in
greater
affinity
and
capacity
as
to
the
things
of
the
creature
,
then
to
the
things
of
God
.
It
is
was
not
so
from
the
beginning
,
but
our
Apostacy
cast
us
into
this
unhappy
state
;
that
whereas
we
were
nearest
unto
God
,
now
all
things
are
nearer
unto
us
then
God
;
we
are
grown
strangers
to
that
life
.
As
the
child
of
a
Prince
that
goes
away
in
his
childhood
,
and
is
trained
up
in
a
beggers
house
,
he
contracts
a
beggers
spirit
,
and
grows
a
stranger
to
a
Princes
life
:
So
it
hath
been
with
us
.
As
Nebuchadnezzar
lived
like
a
beast
,
and
forgot
the
life
of
a
Prince
,
yea
of
a
man
;
so
we
are
strangers
from
the
life
of
God
.
What
God
saith
in
Hosea
8.10
.
is
true
of
us
all
,
We
account
his
things
as
strange
things
,
as
things
that
we
are
not
acquainted
with
;
we
have
neither
a
pleasing
sight
of
them
,
nor
a
pleasing
taste
of
them
;
but
they
are
to
us
as
meat
that
we
cannot
relish
,
that
suits
not
with
us
.
Nothing
was
more
natural
to
man
then
to
live
in
God
,
as
we
came
out
of
Gods
hand
.
It
was
not
more
natural
for
the
fish
to
live
in
the
water
,
then
for
us
to
live
in
God
;
and
that
was
a
blessed
state
.
The
brest
is
not
more
natural
to
the
child
,
then
that
life
was
to
us
;
that
was
our
first
life
,
and
it
was
sweet
,
though
it
was
short
.
It
was
a
blessed
life
;
for
God
let
out
himself
in
so
much
fulness
,
as
took
the
heart
up
into
intimate
acquaintance
.
We
were
made
upright
,
that
is
,
such
as
God
delighted
in
,
such
as
we
should
be
;
now
we
are
altered
,
our
spirits
are
divided
and
scattered
.
In
as
much
then
as
we
have
not
altogether
cast
off
our
depraved
natures
,
we
have
need
to
be
thus
called
upon
,
we
being
more
enclined
to
the
creature
then
unto
God
.
Secondly
,
Naturally
we
have
a
greater
propensity
to
observe
the
Law
,
then
the
Gospel
;
to
do
what
we
are
bid
,
then
to
take
what
is
offered
and
given
to
us
in
the
Gospel
:
For
the
Law
is
natural
to
us
,
it
is
written
in
our
hearts
;
the
things
that
are
revealed
in
the
Gospel
,
are
above
Nature
.
This
disposition
the
Apostle
found
in
those
,
Rom.
9.
latter
end
,
Israel
which
followed
after
the
Law
of
Righteousness
,
did
not
attain
unto
the
Law
of
Righteousness
:
Wherefore
?
because
they
sought
it
not
by
Faith
,
but
as
it
were
by
the
Works
of
the
Law
;
for
they
stumbled
at
that
stumbling
stone
.
It
was
a
stumbling
stone
indeed
to
them
;
they
rather
chose
to
make
their
way
to
life
by
the
Law
,
then
to
accept
of
life
according
to
the
propositions
of
the
Gospel
;
because
the
Law
was
more
near
to
them
,
it
was
more
natural
to
them
;
but
the
Gospel
is
supernatural
.
Children
are
nearer
to
,
and
more
apt
to
receive
those
things
which
are
by
Nature
,
then
those
things
which
are
by
instruction
and
appointment
.
It
is
natural
for
a
child
to
eat
,
he
need
not
be
taught
it
;
but
for
a
child
to
learn
,
that
is
hard
,
he
is
at
more
distance
from
it
:
So
it
is
more
easie
for
us
to
form
our selves
to
the
obedience
of
the
Law
,
then
to
the
Gospel
.
Thirdly
,
We
are
naturally
more
apt
to
converse
with
God
immediately
,
then
by
a
Mediator
:
Because
this
is
still
according
to
the
natural
course
and
original
appointment
of
God
in
the
first
Creation
of
Man
.
Though
then
there
was
a
very
great
disproportion
,
an
infinite
disproportion
between
God
and
us
;
yet
because
there
was
no
Conscience
of
guilt
,
no
matter
of
offence
,
this
poor
Creature
,
though
but
dust
and
ashes
,
could
come
to
God
,
and
did
converse
with
him
immediately
.
But
now
since
his
going
away
from
God
,
God
hath
declared
that
man
should
come
no
more
immediately
to
him
,
but
by
the
Door
which
he
hath
appointed
:
He
hath
made
Jesus
Christ
that
Door
;
and
whosoever
entereth
by
him
,
hath
life
,
and
none
else
.
You
may
knock
at
the
door
of
Mercy
,
and
spend
your
days
in
tears
and
prayers
,
but
not
be
heard
,
unless
your
way
be
through
Christ
:
Therefore
,
1
Pet.
1.21
.
the
Apostle
speaks
thus
,
Through
Him
we
beleeve
in
God
.
And
Heb.
10.
He
saves
those
that
come
unto
God
through
Him
.
We
are
very
apt
rather
to
come
to
God
as
he
is
the
great
God
,
our
Creator
,
then
to
come
to
him
through
a
Mediator
:
Therefore
since
there
is
no
other
way
of
life
but
this
,
we
had
need
be
taught
it
.
Fourthly
,
We
are
apt
to
think
it
almost
impossible
to
live
such
a
life
as
this
.
Oh
how
do
we
greaten
the
matter
of
our
duty
!
We
make
mountains
of
mole-hills
:
The
fault
is
not
in
God
,
but
in
us
.
Certainly
we
might
have
more
:
What
saith
the
Gospel
?
Doth
it
not
call
us
to
all
joy
,
all
peace
,
and
to
rejoyce
always
?
What
's
the
meaning
of
this
?
Doth
not
God
speak
realities
?
Shall
we
rather
have
hard
thoughts
of
God
,
then
of
our selves
?
No
,
no
;
it
is
because
we
will
not
,
we
thirst
not
:
It
is
not
because
water
is
not
to
be
had
,
but
because
we
will
not
take
the
pains
to
draw
it
:
We
say
,
the
Well
is
deep
,
and
the
water
will
not
come
;
but
he
hath
said
,
he
will
meet
those
that
rejoyce
and
work
righteousness
,
and
that
he
will
draw
near
to
those
that
draw
near
to
him
;
and
he
will
be
as
good
as
his
word
.
Certainly
the
fault
lies
either
in
our
not
seeking
,
or
not
seeking
as
we
should
,
or
in
our
not
taking
what
is
offered
to
us
.
Do
you
not
find
,
that
when
you
come
to
the
door
of
grace
,
it
stands
open
,
and
that
God
is
ready
to
give
the
comfort
and
refreshings
of
a
Father
,
when
you
come
overwhelmed
with
sorrows
?
Is
not
he
always
the
same
?
Will
he
hear
one
prayer
,
and
not
another
?
If
you
did
continue
in
prayer
and
seeking
,
might
you
not
have
more
?
It
is
very
ill
to
fancy
such
impossibilities
.
Why
do
you
set
bounds
where
God
hath
set
none
?
and
make
that
so
hard
to
get
,
which
God
is
so
willing
to
give
?
and
so
straiten
your selves
,
when
you
have
license
to
ask
?
Lastly
,
We
are
apt
to
live
much
by
patterns
and
examples
.
We
see
how
Christians
live
at
the
common
rate
;
it
's
neither
night
nor
day
with
them
;
they
have
a
trembling
hope
,
a
mingled
joy
,
a
mourning
life
;
sometimes
bright
,
sometimes
clouded
:
and
this
sight
doth
form
other
Christians
to
the
same
life
,
and
makes
them
say
,
Seeing
others
live
so
,
I
'le
live
so
too
.
Examples
are
mighty
.
Of
what
force
was
Peter's
example
of
to
the
Galatians
in
another
case
?
Beggers
form
one
anothers
spirits
to
beggery
,
and
a
poor
kind
of
life
.
Remember
that
counsel
of
the
Apostle
in
Rom.
12.
Be
not
conform'd
unto
this
world
.
Make
no
patterns
to
your selves
further
then
they
agree
with
the
Rule
that
you
are
to
go
by
.
How
low
did
the
Jews
bring
themselves
by
the
traditions
of
their
Fathers
?
Their
Fathers
did
so
and
so
:
That
's
a
poor
beggerly
life
.
Shall
I
say
one
thing
more
?
We
are
subject
to
slothfulness
:
It
's
strange
that
a
Christian
should
be
slothful
of
all
men
.
Should
we
not
wonder
if
we
saw
a
man
slothful
to
gather
up
Pearls
and
Jewels
of
great
worth
?
Was
ever
any
man
so
slothful
,
that
he
would
not
take
the
pains
to
eat
his
meat
when
he
was
hungry
?
Can
a
poor
man
be
so
slothful
,
that
he
will
not
dig
a
Myne
of
Gold
when
he
may
have
it
?
What
should
make
a
Christian
slothful
?
What
,
is
it
the
difficulty
of
this
Life
?
Certainly
if
we
say
so
,
we
speak
evil
of
God
and
his
goodness
,
as
those
Spies
did
of
the
good
Land
.
What
,
is
there
difficulty
in
eating
and
drinking
?
Our
way
all
along
is
pleasure
;
even
the
pleasure
of
living
in
God
,
and
enjoying
of
him
.
Or
is
the
work
unsuccessful
?
Dare
you
say
you
have
let
down
your
bucket
,
and
drew
up
nothing
?
Dare
you
say
,
that
you
went
sincerely
to
God
,
and
could
not
procure
him
to
hear
you
?
No
,
you
cannot
:
for
when
his
servants
have
come
to
him
in
their
worst
conditions
,
he
hath
received
and
embraced
them
.
Could
a
man
come
to
God
in
a
worse
condition
then
David
did
?
Psal.
32.
When
he
had
run
from
God
desperately
,
and
stayed
out
a
great
while
,
you
may
well
think
how
often
he
quenched
the
spirit
in
that
time
,
and
contended
with
God
;
and
yet
when
he
returned
and
came
home
,
God
did
not
despise
him
;
God
did
not
say
to
him
,
Away
wretch
,
what
hast
thou
to
do
to
expect
mercy
?
but
pardoned
,
refreshed
and
cheered
him
;
and
David
tells
it
abroad
:
For
this
,
saith
he
,
shall
every
one
that
is
godly
pray
unto
thee
in
a
time
when
thou
mayst
be
found
.
Say
not
then
with
thy self
,
that
thy
coming
shall
be
unsuccessful
.
To
that
which
hath
been
said
,
we
may
add
these
pertinent
Considerations
.
1.
If
we
live
in
God
,
and
fetch
all
our
peace
,
strength
and
satisfaction
from
him
,
we
shall
have
the
best
enjoyment
of
all
things
else
:
The
taste
of
Gods
love
sweetens
all
enjoyments
.
2.
This
puts
the
Soul
into
a
secure
state
against
all
dangers
;
it
cannot
be
ill
with
him
that
enjoys
God
:
It
puts
a
man
into
a
state
of
conquest
and
victory
over
all
things
:
When
a
man
enjoys
God
,
and
lies
upon
his
Love
,
he
is
above
all
things
.
3.
This
fulfils
the
end
of
our
Creation
:
For
this
was
Gods
appointment
,
that
we
might
be
for
the
demonstration
of
his
infinite
Excellency
,
and
to
the
enhappying
of
our selves
in
the
enjoyment
of
him
.
4.
This
keeps
the
Soul
in
a
preparedness
to
all
holy
walkings
and
obedience
.
When
a
man
lives
in
God
,
his
heart
is
tuned
to
all
duties
.
CHAP.
XXI
.
Several
Questions
concerning
the
forementioned
Doctrine
,
answered
.
Saints
not
always
equally
strong
.
Some
afflictions
sweetened
more
then
others
.
Sometimes
God
will
have
his
Rod
smart
.
I
Proceed
now
to
answer
two
or
three
Questions
,
which
concern
this
Doctrine
and
Truth
.
1
Quest.
Seeing
the
Saints
have
this
way
for
Life
,
and
that
their
Interest
in
God
doth
so
ballance
their
Souls
;
whence
is
it
that
they
are
so
frequently
dejected
,
so
under
hatches
?
2
Quest.
If
Interest
in
God
be
so
effectual
to
lift
up
Christians
spirits
,
whence
is
it
that
there
are
so
many
weaknesses
,
deformities
and
contrarieties
to
God
in
their
spirits
?
3
Quest.
Whence
is
it
that
they
who
have
no
Interest
in
God
,
oftentimes
seem
to
go
through
very
great
troubles
with
much
strength
?
1
Quest.
If
the
Saints
life
springs
from
their
Interest
in
God
,
how
is
it
then
that
they
are
so
often
broken
in
spirit
,
that
there
dwells
with
them
heaviness
,
confusion
and
distraction
oftentimes
as
with
others
?
Answer
.
In
the
first
place
let
us
know
,
that
the
Saints
do
not
all
live
this
life
equally
;
they
have
not
all
received
such
measures
of
grace
,
that
they
can
with
equal
magnanimity
pass
through
their
troubles
in
this
world
.
Some
pass
through
trouble
with
a
spirit
of
glory
,
being
highly
lifted
up
above
their
sufferings
:
So
Paul
in
Rom.
5.
We
glory
in
tribulation
.
In
Heb.
10.34
.
They
s●ffered
joyfully
the
spoiling
of
their
goods
.
And
Acts
5.
when
the
Apostles
were
scourged
,
they
went
away
rejoycing
,
that
they
were
accounted
worthy
to
suffer
for
the
Name
of
Jesus
.
Others
go
not
on
triumphantly
,
but
stedfastly
;
though
their
afflictions
be
not
so
much
under
them
,
yet
they
are
above
their
afflictions
;
though
they
cannot
go
on
their
way
with
so
much
gallantry
as
others
,
yet
they
are
not
turned
out
of
their
way
.
So
Job
,
that
pattern
of
patience
,
was
sometimes
up
,
and
sometimes
down
;
but
he
had
the
Conquest
.
It
is
with
Christians
as
it
is
with
the
Ayr
,
which
is
sometimes
bright
and
sometimes
cloudy
,
sometimes
stormy
and
sometimes
calm
.
A
Ship
at
anchor
rouls
in
the
Sea
,
but
is
safe
:
So
Christians
have
many
tosses
in
this
world
,
but
are
secure
.
Peter
is
an
instance
of
this
truth
.
And
some
of
our
own
Martyrs
and
others
might
be
produced
,
who
have
shewed
a
very
trembling
spirit
,
a
misgiving
heart
in
the
time
of
their
tryals
.
Some
have
begun
to
fret
at
their
condition
;
as
that
good
man
Asaph
did
in
Psal.
73.
because
he
saw
God
did
not
do
for
him
as
for
others
,
was
angry
,
and
disputed
the
matter
.
Jeremiah
did
so
in
the
12
Chapter
of
his
Book
:
Jonah
did
so
with
a
witness
:
David
sometimes
,
Why
hast
thou
forgotten
me
?
saith
he
.
Sometimes
they
are
brought
to
use
ill
means
to
help
themselves
;
Asa
did
so
in
2
Chron.
15.
Because
God
did
not
help
him
,
he
would
see
if
he
could
help
himself
;
he
struck
a
League
with
the
King
of
Assyria
,
and
thereby
provoked
God
.
The
Reason
of
this
Inequality
that
is
between
Christians
compared
one
with
another
,
or
that
is
to
be
found
in
themselves
at
one
time
compared
with
themselves
at
another
time
,
lies
in
such
things
as
these
.
1.
Some
sufferings
are
more
sweetened
with
the
divine
presence
then
others
:
God
attends
some
afflictions
with
more
inward
Consolations
and
manifestations
of
his
Love
,
then
others
.
Those
sufferings
that
are
for
his
Names
sake
,
are
usually
thus
sweetened
.
The
Apostle
Peter
,
1
Pet.
4.14
.
saith
,
If
you
be
reproached
for
the
Name
of
Christ
,
happy
are
ye
:
What
follows
?
For
the
Spirit
of
Glory
and
of
God
rests
upon
you
.
These
two
,
sufferings
and
rejoycings
,
are
mixed
and
put
together
:
In
1
Thes.
1.6
.
You
have
received
the
Gospel
in
much
affliction
,
and
joy
of
the
Holy
Ghost
:
Much
affliction
,
much
persecution
,
and
therefore
joy
in
the
Holy
Ghost
.
Sufferings
for
God
and
Christ
,
are
no
bars
to
the
sweetest
serenity
and
most
perfect
calm
of
the
Soul
;
notwithstanding
these
,
joy
oft
rises
to
the
highest
,
even
unto
extasie
;
as
some
have
found
:
God
usually
pours
out
himself
very
fully
at
such
times
.
Light
,
though
but
a
spark
,
will
appear
against
all
the
darkness
of
a
whole
spacious
room
;
The
little
light
of
a
twinkling
Star
,
prevails
against
the
darkness
of
the
night
:
How
much
more
will
the
light
of
Gods
face
,
when
that
shines
upon
the
Soul
,
prevail
against
all
the
darkness
of
sufferings
that
are
upon
a
man
?
When
Peter
and
Daniel
were
in
great
afflictions
,
God
sent
his
Angel
to
comfort
them
.
We
have
examples
in
our
own
stories
,
that
do
sufficiently
witness
what
the
sight
and
taste
of
divine
Love
will
do
in
sufferings
:
Have
not
some
called
the
flames
beds
of
Roses
?
not
only
things
without
pain
,
but
of
pleasure
?
Eusebius
tells
of
one
that
writ
to
his
friend
from
a
stinking
Dungeon
,
and
dated
his
Letter
,
from
my
delicate
Orchard
.
God
so
sweetens
every
condition
,
even
the
worst
that
they
undergo
for
his
sake
,
that
they
have
more
contentment
and
satisfaction
of
Soul
,
then
a
Prince
on
his
Throne
.
Therefore
the
Apostle
2
Cor.
7.4
.
hath
these
expressions
,
Great
is
my
boldness
of
speech
toward
you
,
great
is
my
glorying
of
you
,
I
am
fill'd
with
comfort
,
I
am
exceeding
joyful
in
all
our
tribulations
.
Strange
matter
of
Joy
!
He
was
very
glad
to
hear
that
they
were
hunted
and
persecuted
of
this
world
for
the
Name
of
Christ
,
as
himself
was
;
because
now
he
knew
they
should
enjoy
more
of
God
,
and
of
that
which
the
world
knew
not
.
Therefore
the
Apostle
James
saith
,
Account
it
all
joy
when
you
fall
into
such
temptations
,
when
you
suffer
thus
.
Other
afflictions
and
tryals
usually
have
less
of
sweetness
in
them
.
Secondly
,
True
Interest
in
God
,
is
not
always
of
equal
strength
and
power
with
Christians
.
Let
a
man
be
supposed
to
be
of
a
vast
estate
(
such
things
have
been
found
,
)
if
he
doth
not
keep
an
exact
account
of
what
he
hath
,
he
may
think
himself
worse
then
nothing
;
and
then
will
be
as
a
Begger
,
though
he
be
rich
:
So
a
Christian
not
keeping
the
account
of
his
Interest
clear
,
may
suffer
in
his
Spirit
as
one
that
is
without
God
,
when
indeed
he
is
in
the
bosom
of
God
.
Oh
how
is
our
unhappy
spirit
subject
to
excursions
and
wanderings
from
God!
and
these
are
the
destruction
of
our
peace
,
and
bring
our
Souls
into
a
night
of
sorrow
.
Asah
(
of
whom
I
spake
before
)
was
out
upon
this
account
,
because
he
had
lost
the
sweetness
of
the
enjoyment
of
God
.
Thirdly
,
God
sometimes
leaves
his
people
,
not
only
to
their
sufferings
,
but
to
grief
,
yea
and
to
faintings
under
their
burdens
.
When
God
comes
in
way
of
Correction
,
he
will
have
his
Rod
known
to
be
a
Rod
,
it
shall
smart
.
It
is
true
,
the
ultimate
end
of
it
,
is
to
make
us
more
partakers
of
his
holiness
;
His
end
is
cure
,
but
the
way
is
by
grief
,
and
we
shall
know
the
weight
of
his
hand
when
he
comes
thus
:
When
God
comes
to
visit
us
,
it
will
be
a
sharp
season
.
He
will
not
always
deny
us
some
comfort
from
the
manifestation
of
himself
to
us
;
but
he
will
so
manage
the
matter
,
that
we
shall
know
he
is
not
pleased
with
us
.
But
however
,
there
is
a
vast
difference
between
the
people
of
God
,
and
others
;
between
their
impatience
under
their
burdens
,
and
that
of
the
world
;
for
God
doth
maintain
his
presence
in
his
people
,
and
they
find
it
;
it
's
attended
with
such
a
Spirit
as
this
,
usually
in
the
worst
times
they
can
still
plead
with
God
.
You
have
an
example
in
Psal.
44.17
.
All
this
is
come
upon
us
;
yet
we
have
not
forgot
Thee
,
nor
dealt
falsly
in
thy
Covenant
:
Our
hearts
have
not
turned
back
,
neither
have
our
steps
declined
from
thy
Way
:
And
yet
they
had
complained
very
much
in
the
words
before
,
and
shewed
a
deep
sense
of
the
burdens
and
troubles
that
lay
upon
their
spirits
;
yet
for
all
this
God
was
their
God
,
and
they
had
not
departed
from
him
.
So
in
Isai.
26.8
.
In
the
way
of
thy
Judgments
,
O
Lord
,
we
have
waited
for
Thee
;
the
desire
of
our
Soul
is
to
thy
Name
,
and
to
the
remembrance
of
it
.
This
is
the
frame
of
the
spirit
of
Gods
people
,
that
although
they
complain
and
be
full
of
sorrows
,
yet
still
their
affections
are
towards
God
;
they
are
unmoveable
and
unchangeable
;
our
desires
are
still
towards
Thee
.
You
know
that
famous
speech
of
Job
in
Chap.
13.15
.
Though
he
kill
me
,
yet
will
I
trust
in
him
;
and
yet
Job
spoke
many
hard
things
,
and
was
full
of
bitterness
.
And
the
Church
here
in
this
Micah
7.
saith
,
She
will
wait
,
and
bear
the
indignation
of
the
Lord
,
which
was
heavy
upon
her
,
till
God
came
and
shewed
mercy
to
her
.
Again
,
Though
they
are
born
down
,
they
rise
again
;
all
the
hurt
of
their
spirits
ends
in
a
sweet
recovery
.
In
Jer.
31.18
.
it
is
said
concerning
Ephraim
,
Thou
hast
chastised
me
,
and
I
was
chastised
;
I
was
as
a
Bullock
unaccustomed
to
the
yoke
:
See
what
a
carriage
here
was
;
he
was
smitten
and
smitten
,
but
still
stout
and
unquiet
,
restless
and
kicking
against
the
Rod
;
but
afterward
he
saith
,
Turn
thou
me
,
and
I
shall
be
turned
;
though
there
was
before
a
froward
spirit
,
there
is
now
a
praying
spirit
,
that
he
might
be
brought
unto
himself
;
I
was
ashamed
,
saith
he
,
and
confounded
,
because
I
did
bear
the
reproach
of
my
youth
.
The
return
of
Saints
is
with
this
double
excellency
.
1.
With
a
deep
self-abhorrency
when
they
find
they
have
fainted
in
the
day
of
their
tryal
;
when
they
reflect
upon
the
ill
carriage
of
their
spirits
toward
God
,
there
is
a
deep
shame
falls
upon
them
.
Job
is
an
instance
in
Chap.
42.
when
he
saw
God
,
and
remembered
his
own
carriage
,
he
saith
,
I
abhor
my self
in
dust
and
ashes
,
[
in
dust
and
ashes
,
]
that
is
,
he
was
very
much
afflicted
;
for
that
was
the
manner
of
the
afflicted
,
as
you
may
read
in
Jer.
26.
Oh
daughter
of
my
people
,
gird
thee
with
sackcloth
,
and
Wallow
in
Ashes
:
So
in
Isai
.
61.
I
will
give
them
beauty
for
Ashes
;
that
is
,
in
stead
of
a
mourning
condition
,
I
will
put
them
into
a
joyful
.
So
in
Psal.
73.
that
good
man
confesseth
concerning
himself
,
I
was
foolish
and
ignorant
,
even
as
a
beast
before
Thee
;
my
carriage
was
brutish
and
absurd
.
2.
They
attain
also
more
subjection
unto
God
then
before
,
they
have
their
hearts
more
bowed
to
him
then
before
:
Discoveries
of
sin
,
and
restored
mercies
,
do
mightily
work
upon
their
spirits
.
In
Psal.
39.
David
after
his
dis-rest
yielded
to
God
,
and
came
to
more
calmness
of
spirit
;
I
held
my
peace
,
because
it
was
thy
doing
.
The
Lord
will
not
lose
his
people
;
his
end
when
he
comes
to
smite
them
,
is
not
to
drive
them
from
him
:
They
can
say
to
God
,
as
he
said
to
his
Master
,
when
he
was
driving
him
from
school
with
a
staff
,
It
's
not
thy
staff
can
drive
me
from
thee
.
What
father
ever
used
the
rod
upon
his
child
,
that
he
might
alienate
the
heart
of
his
child
from
him
?
Nay
,
if
a
father
had
power
to
bring
the
spirit
of
his
child
to
his
own
heart
,
he
would
do
it
:
God
can
,
and
therefore
he
will
.
It
cannot
stand
with
that
infinite
goodness
which
is
in
God
,
by
afflictions
,
or
any
thing
else
,
to
separate
his
people
from
himself
,
he
having
set
his
own
Image
upon
them
:
What
,
would
he
give
the
blood
of
his
own
Son
for
them
,
and
suffer
them
to
be
thrown
away
?
No
,
neither
will
he
suffer
them
to
throw
themselves
away
.
CHAP.
XXII
.
How
it
comes
to
pass
that
deformities
creep
into
the
Conversation
of
Christians
,
since
they
have
so
high
a
principle
of
life
.
Whence
it
is
that
those
which
enjoy
not
God
,
seem
to
go
through
afflictions
with
strength
.
A
Second
Question
is
,
Quest.
2
If
Interest
in
God
be
so
effectual
to
lift
up
Christians
spirits
,
whence
is
it
that
there
is
such
a
poor
ragged
spirit
appearing
in
some
Christians
,
and
that
so
many
weaknesses
and
frailties
are
upon
them
?
that
so
much
of
contrariety
to
God
and
deformity
is
sometimes
in
their
carriage
?
Answer
.
It
is
a
most
deplorable
Truth
,
and
to
be
lamented
of
all
the
generation
of
the
righteous
,
That
very
few
of
those
that
beleeve
,
do
enjoy
a
clear
and
constant
sight
of
their
Interest
in
God
.
Many
do
oftentimes
bring
a
damp
upon
it
by
their
going
out
from
him
,
they
dwell
not
in
him
and
the
hope
of
glory
;
for
the
nature
of
that
is
to
sanctifie
and
bring
us
into
a
conformity
to
God
.
1
Joh.
3.3
.
He
that
hath
this
hope
in
him
,
purifieth
himself
as
he
is
pure
:
And
,
Whosoever
abideth
in
him
,
sinneth
not
:
So
far
as
a
mans
abiding
is
in
God
,
so
far
he
is
at
a
greater
distance
from
sin
.
2.
There
is
something
in
the
natural
temper
(
I
may
call
it
rather
unnatural
)
that
very
much
clouds
the
beauty
of
a
Christians
Conversation
.
Some
things
will
be
in
Christians
according
to
that
state
of
the
body
which
they
have
here
:
Let
a
man
be
strongly
disposed
to
anger
,
fear
,
grief
,
or
sorrow
,
these
passions
will
oftentimes
appear
,
because
they
are
in
the
constitution
of
the
body
;
and
grace
is
not
so
perfect
a
Physician
as
to
alter
the
state
of
it
:
The
end
of
grace
is
to
bring
the
worser
part
into
conformity
and
obedience
,
and
it
will
do
it
at
last
;
and
in
the
mean
time
,
where
it
cannot
govern
,
it
will
cry
out
and
complain
,
as
the
Apostle
in
Rom.
7.
O
wretched
man
that
I
am
,
&c.
3.
In
great
tryals
the
spirits
of
men
are
apt
to
be
more
serious
,
solid
and
contracted
,
then
in
smaller
matters
.
A
Soldier
gathers
up
his
courage
,
puts
on
his
armor
,
and
will
stand
to
it
,
when
he
is
assaulted
for
his
life
;
whereas
he
minds
not
the
little
dog
that
bites
him
by
the
heels
.
Great
spirits
oftentimes
are
mov'd
at
small
things
,
that
are
not
mov'd
at
all
at
greater
things
.
Aaron
was
sometime
stir'd
at
a
less
occasion
;
yet
when
that
sore
tryal
was
upon
him
,
mentioned
in
Levit.
26.
Aaron
held
his
peace
:
He
had
a
plain
signification
of
the
Mind
and
Will
of
God
in
the
thing
,
and
he
was
quiet
.
4.
Assaults
upon
our
outward
man
are
more
visible
then
corruptions
that
dwell
in
us
:
Sin
comes
oftentimes
stealing
and
creeping
by
degrees
:
so
it
did
upon
Solomon
;
though
he
was
a
wise
man
,
yet
he
was
not
aware
whether
he
was
going
.
5.
Afflictions
and
sufferings
being
things
without
us
,
corruptions
and
sins
within
us
,
it
's
easier
for
us
to
bear
one
then
the
other
.
A
Giant
can
bear
a
burden
upon
his
shoulders
,
but
is
not
able
to
bear
a
little
stone
in
his
bladder
.
The
Earth
that
is
not
moved
by
all
the
storms
without
,
is
shaken
with
a
little
wind
in
the
body
of
it
.
6.
Outward
sufferings
and
tryals
usually
are
more
consistent
and
abiding
;
but
miscarriages
,
obliquities
and
deformities
are
transient
things
,
more
sudden
,
and
so
surprize
us
.
The
third
Question
is
,
Quest.
3
How
men
that
have
not
God
for
their
God
,
nor
ever
tasted
the
sweetness
of
his
Love
,
do
go
through
very
great
tryals
and
sore
afflictions
with
much
strength
?
It
is
to
be
granted
that
they
do
so
many
times
,
but
never
as
the
Saints
do
.
Answ.
Look
upon
Saul
and
David
,
and
see
the
disproportion
of
their
spirits
in
their
tryals
.
In
Saul
evil
wrought
like
it self
:
The
natural
product
of
affliction
is
depravation
.
Affliction
stirs
up
,
and
puts
life
and
activity
into
sin
:
as
when
you
beat
a
Wolf
,
you
make
him
more
a
Wolf
then
he
was
before
.
In
2
Chro.
28.22
.
it
's
said
of
Ahaz
,
that
in
the
time
of
his
affliction
he
did
add
to
sin
against
God
;
he
sin'd
more
and
more
:
This
is
that
Ahaz
;
or
as
some
read
,
This
is
Ahaz
the
King
,
the
same
.
A
like
phrase
you
have
in
Psal.
102.23
.
Thou
art
the
same
.
Saul
fretted
and
was
angry
;
his
Soul
was
at
dis-rest
,
and
in
a
rage
within
him
,
because
he
was
cross'd
,
and
suffered
a
frustration
of
his
hopes
and
designs
.
This
is
the
natural
operation
of
evil
upon
such
spirits
;
as
the
Wise-man
hath
it
in
Prov.
29.3
.
The
foolishness
of
man
perverteth
his
way
,
and
his
heart
fretteth
against
the
Lord
;
he
is
angry
with
his
condition
,
and
,
in
that
,
with
God
.
But
see
Davids
carriage
in
Psal.
39.
I
layd
mine
hand
upon
my
mouth
,
I
held
my
peace
,
because
it
was
Thou
,
O
Lord
,
that
didst
it
.
It
was
a
patience
not
constrained
,
but
from
satisfaction
of
spirit
;
he
saw
love
in
his
affliction
,
and
that
sweetened
his
Soul
.
I
know
,
saith
he
,
that
in
very
faithfulness
thou
hast
afflicted
me
,
Psal.
119.17
.
Faithfulness
is
a
reach
beyond
Justice
,
there
is
something
more
of
sweetness
in
it
,
and
that
David
saw
.
Saul
went
out
and
did
not
keep
his
way
,
but
David
made
streight
steps
unto
his
feet
.
In
Psal.
18.21
.
he
gives
an
account
of
himself
;
I
have
kept
the
ways
of
the
Lord
,
and
have
not
wickedly
departed
from
my
God
;
or
,
I
have
not
done
wickedly
from
God
;
or
,
as
the
Chaldee
,
I
have
not
walked
in
my
wickedness
from
God
;
for
all
his
Judgments
were
before
me
,
and
I
did
not
put
away
his
Statutes
from
me
:
they
were
before
me
,
in
mine
eye
,
for
observation
;
before
me
,
in
mine
heart
,
for
delight
and
contentment
,
and
I
did
not
turn
my
back
upon
them
;
or
as
it
is
in
2
Sam.
22.23
.
I
turned
not
away
from
them
:
so
is
the
expression
there
;
I
was
also
upright
before
him
,
or
with
him
,
or
I
was
perfect
to
him
,
I
was
upright
to
him
;
all
the
while
I
was
under
my
sufferings
,
my
wishes
,
mine
affections
,
my
intentions
were
unmoveable
,
they
were
still
toward
God
,
I
did
not
change
in
my
spirit
toward
God
,
though
he
made
me
to
know
many
changes
in
my
condition
;
I
was
tempted
to
impatience
and
revenge
,
but
I
kept
my self
from
mine
evil
dispositions
and
workings
;
I
bridled
my
spirit
,
and
so
preserved
my self
in
his
ways
.
To
be
short
,
Take
the
most
noble
and
generous
spirit
in
the
world
,
that
hath
not
attained
to
an
enjoyment
of
God
,
and
you
shall
find
that
it
is
far
beneath
that
spirit
which
a
sight
of
Interest
in
God
works
in
his
people
.
Look
upon
the
strength
that
such
a
man
may
possibly
have
,
it
is
either
from
meer
Reason
,
whereby
he
may
perswade
himself
to
patience
by
the
necessity
and
mutability
of
things
,
&c.
but
this
can
never
lead
him
into
those
depths
,
whereby
he
shall
be
filled
with
those
joys
and
comforts
which
the
sight
of
Interest
in
God
fills
the
Soul
withall
:
Or
it
may
be
from
natural
courage
;
and
every
man
hath
something
of
this
,
and
many
beasts
have
more
then
men
:
Job
hath
told
us
of
the
courage
of
the
Horse
in
Job
39.20
.
Canst
thou
make
him
afraid
as
the
grashopper
?
And
in
Chap.
41.33
.
concerning
the
Leviathan
,
he
saith
,
that
upon
the
Earth
there
is
not
his
like
,
which
is
made
without
fear
;
he
beholdeth
all
high
things
,
—
he
is
a
king
over
all
the
children
of
pride
.
But
there
is
often
an
addition
to
this
natural
courage
in
men
from
pride
both
against
God
and
men
,
and
by
an
influence
from
this
world
that
strengthens
them
in
their
sufferings
and
hardships
.
But
see
a
little
further
the
reason
why
many
times
those
men
carry
it
out
so
stoutly
;
they
do
not
understand
the
significancy
and
import
of
their
sufferings
,
as
the
people
of
God
do
:
It
is
true
,
God
intends
more
evil
unspeakably
in
the
sufferings
of
the
one
,
then
of
the
other
;
but
one
hath
a
hint
of
it
,
more
then
the
other
:
The
Unbeleever
understands
it
not
,
receives
not
the
message
into
his
judgment
,
he
conceives
not
that
these
are
tokens
of
the
displeasure
and
anger
of
God
against
him
;
but
the
sight
of
the
displeasure
of
God
to
a
good
man
is
more
then
any
Rod.
Once
more
,
No
wonder
that
they
bear
so
strongly
,
for
it
is
their
Judgment
:
God
pours
out
a
spirit
of
stupidity
and
senslessness
,
a
spirit
of
hardness
upon
them
;
as
you
have
it
in
Rom.
11.8
.
He
pours
on
them
the
spirit
of
slumber
:
The
word
properly
signifies
compunction
,
or
remorse
;
but
so
it
reaches
not
to
the
Hebrew
Text
,
for
the
words
in
the
Hebrew
are
in
Isai.
29.10
.
He
poured
on
them
the
spirit
of
deep
sleep
.
Some
therefore
because
they
see
the
Hebrew
doth
speak
this
,
have
made
the
Greek
word
to
speak
in
another
sence
then
it
is
translated
;
they
read
it
the
night
,
and
so
make
this
spirit
of
com●unction
to
be
the
spirit
of
the
night
:
However
that
may
be
something
strained
,
yet
certainly
the
word
must
answer
to
the
Hebrew
,
and
that
is
a
spirit
of
deep
sleep
.
Now
as
a
man
that
is
asleep
hath
not
a
sense
of
things
,
so
it
is
with
these
men
.
The
Apostle
useth
another
expression
in
the
words
before
in
vers.
7.
of
Rom.
11.
The
rest
were
hardened
.
It
was
with
them
as
it
is
with
a
man
that
hath
a
thick
skin
drawn
over
him
,
that
hath
a
part
of
his
flesh
become
brawny
,
he
cannot
receive
the
sense
of
things
;
no
more
can
these
:
therefore
it
is
no
wonder
they
bear
their
sufferings
so
stoutly
as
they
do
;
it
is
their
Judgment
.
CHAP.
XXIII
.
A
Comparison
of
Interest
and
Enjoyment
,
and
the
excellency
of
Enjoyment
evinced
from
Interest
.
What
is
requisite
to
make
full
Enjoyment
.
An
affectionate
Close
to
all
the
foregoing
Discourses
.
I
Will
shut
up
this
Discourse
by
drawing
one
Inference
from
what
hath
been
premised
.
The
Inference
is
this
,
If
Interest
in
God
be
so
sweet
,
so
powerful
and
mighty
,
how
precious
and
excellent
is
the
enjoyment
?
For
that
take
these
few
Considerations
.
First
,
To
have
an
Interest
in
God
,
is
much
less
then
to
enjoy
God
.
A
great
difference
there
is
between
the
meanest
Saint
and
a
glorified
Spirit
;
and
yet
the
meanest
Saint
hath
as
well
an
Interest
in
God
,
as
the
highest
Creature
in
Glory
.
Interest
in
all
things
is
less
then
possession
.
An
heir
hath
not
so
much
sweetness
and
content
in
his
right
and
title
,
as
when
he
comes
to
have
actual
possession
of
that
he
looks
for
.
A
state
of
meer
Interest
is
a
state
of
expectation
;
and
where
there
is
hope
,
there
is
always
grief
:
it
's
a
state
of
desire
,
and
that
imports
want
;
for
when
there
is
fulness
,
desire
ceaseth
.
Therefore
you
find
this
to
be
the
temper
of
the
people
of
God
,
that
having
seen
their
Interest
,
they
long
after
enjoyment
.
In
2
Cor.
5.
We
sigh
and
groan
,
saith
the
Apostle
(
and
he
heaps
one
word
upon
another
)
till
we
come
to
the
fulness
of
that
which
we
have
Interest
in
.
Secondly
,
Consider
this
,
That
though
Interest
here
be
not
without
some
enjoyment
of
God
,
yet
that
enjoyment
is
far
less
then
it
will
be
.
There
be
four
things
that
make
up
enjoyment
of
God
.
1.
A
gracious
presence
,
a
sweet
effusion
or
communication
of
himself
to
the
Soul
.
It
must
not
be
a
bare
presence
,
but
an
active
presence
;
God
pouring
forth
himself
.
A
Child
that
hath
the
brest
,
doth
not
enjoy
it
,
when
he
cannot
draw
the
milk
.
A
Garden
is
not
enjoyed
by
him
whose
it
is
,
that
hath
neither
flowers
nor
fruits
from
it
.
That
which
we
have
of
God
here
,
though
it
be
more
then
we
had
reason
to
look
for
,
and
is
that
which
the
Angels
wonder
at
;
yet
it
is
very
little
to
that
which
we
look
for
in
Heaven
;
it
's
called
the
first
fruits
:
it
is
but
the
infancy
of
that
blessed
state
whereto
we
are
adopted
.
All
the
enjoyment
we
have
of
God
in
this
world
is
not
effectual
to
the
removing
of
its
contrary
,
that
is
,
to
cast
out
all
fear
and
heaviness
,
all
sorrow
and
dejection
out
of
the
mind
.
That
enjoyment
of
God
which
Christ
himself
had
here
on
Earth
did
not
keep
out
all
fear
and
sorrow
.
Fulness
is
reserved
for
Heaven
.
2.
A
second
thing
is
,
A
mind
enlightened
and
enabled
to
a
just
comprehension
of
the
excellency
of
God
,
and
of
the
sweetness
of
the
presence
and
love
of
God
.
By
comprehensive
,
I
mean
as
much
as
the
faculty
can
reach
and
extend
unto
.
But
now
the
mind
cannot
have
an
observation
of
all
the
emanations
of
divine
Love
;
more
then
a
Child
can
count
the
drops
of
milk
which
it
sucks
:
We
may
as
well
tell
the
drops
of
rain
in
a
showre
,
as
tell
the
particulars
of
the
love
of
God
poured
forth
upon
us
:
Our
minds
cannot
extend
to
a
just
comprehension
of
that
sweetness
and
love
that
is
in
God
.
It
is
with
us
as
't
is
with
a
child
that
hath
a
Jewel
put
into
his
hand
of
exceeding
great
value
for
the
matter
of
it
,
and
of
greater
worth
for
the
signification
,
being
the
Seal
of
a
Crown
to
him
,
but
the
child
knows
it
not
:
So
the
mercies
of
God
are
more
in
their
nature
and
in
their
end
then
we
can
comprehend
,
they
are
far
above
our
reach
.
Our
minds
are
so
straitened
,
that
we
cannot
have
a
full
enjoyment
of
God
here
;
but
if
in
this
life
we
find
so
much
sweetness
in
what
we
do
enjoy
,
what
will
it
be
when
our
Light
shall
be
like
the
Sun
at
noon-day
?
3.
There
is
requisite
a
lively
sense
of
the
presence
of
God
.
The
Soul
hath
its
sense
as
well
as
the
body
;
nay
more
,
for
it
's
the
fountain
of
sense
to
the
body
.
In
Phil.
1.9
.
the
Apostle
prays
,
that
they
may
abound
in
all
knowledg
and
sense
of
the
things
of
God
.
As
the
body
receives
its
life
from
things
by
the
senses
,
so
doth
the
Soul
also
receive
its
life
in
the
sweetness
and
comfort
of
the
presence
of
God
by
its
spiritual
sense
.
Take
away
sense
,
and
a
man
is
as
a
dead
thing
,
and
all
things
are
dead
to
him
;
and
the
presence
of
God
would
be
a
dead
thing
to
the
Soul
,
if
it
were
not
for
the
Souls
sense
of
it
;
I
mean
the
spiritual
sense
,
which
the
Church
speaks
of
,
Cant.
2.3
.
I
sat
under
his
shadow
,
and
his
fruit
was
pleasant
to
my
taste
.
But
now
the
sense
of
the
Soul
hath
here
a
dulness
upon
it
,
it
's
short
of
that
quickness
to
which
it
was
appointed
;
therefore
we
cannot
have
that
full
enjoyment
of
God
here
,
as
hereafter
.
But
if
what
we
do
enjoy
now
be
so
sweet
,
what
will
the
enjoyment
be
,
when
the
Soul
shall
be
so
full
of
sense
?
4.
A
perfect
love
of
God
is
required
to
a
full
enjoyment
of
God
.
Love
must
be
in
its
utmost
height
and
heat
,
if
the
Soul
have
a
compleat
and
full
enjoyment
of
God
.
Take
two
persons
never
so
qualified
and
furnished
to
make
the
life
of
both
comfortable
,
if
there
be
not
love
,
there
cannot
be
a
happy
enjoyment
of
these
two
.
As
a
man
loves
a
thing
,
so
he
enjoys
it
when
he
hath
it
:
So
,
as
a
man
loves
God
,
so
he
will
cleave
to
him
,
and
pour
out
himself
in
a
blessed
fruition
of
him
:
As
our
love
is
,
so
is
our
life
and
enjoyment
.
Though
our
enjoyment
of
God
here
be
imperfect
and
weak
,
yet
it
's
of
that
strength
,
that
it
conquers
and
bears
up
the
heart
against
all
afflictions
whatsoever
:
Therefore
there
must
needs
be
a
far
greater
sweetness
in
the
fulness
of
this
Enjoyment
.
Thirdly
,
A
third
Consideration
is
this
;
Let
our
enjoyment
here
be
what
it
will
,
it
is
mixt
with
many
sorrows
,
many
wants
,
many
straits
,
both
within
and
without
:
our
life
is
such
here
,
that
our
afflictions
many
times
seem
to
out-weigh
our
enjoyments
;
they
strike
quick
upon
the
sense
,
and
come
too
near
the
spirit
:
Hence
it
is
that
you
sometimes
find
good
men
complain
more
of
one
affliction
,
then
they
mention
a
thousand
mercies
.
Our
life
here
is
mix'd
:
1
Thes.
1.6
.
You
have
received
the
Word
with
much
affliction
,
and
with
joy
;
they
are
mingled
.
Now
I
say
,
If
the
Consolations
of
God
from
that
little
enjoyment
of
him
here
in
the
midst
of
many
sufferings
be
so
sweet
and
precious
,
that
it
bears
the
Soul
up
above
all
;
what
then
will
the
full
enjoyment
of
God
be
in
that
Land
of
Rest
,
where
is
light
and
no
darkness
,
life
and
no
death
,
all
good
and
no
evil
?
Fourthly
,
The
enjoyment
of
God
here
is
subject
to
many
interruptions
.
Sometimes
by
our
sinful
diversions
from
God
,
the
Soul
goes
out
from
the
bosom
of
the
Father
,
minding
other
things
,
and
so
our
hearts
are
taken
and
brought
into
an
estrangedness
from
God
,
to
a
poor
kind
of
delight
in
other
things
.
As
a
bird
that
wanders
from
her
nest
,
so
is
a
man
that
is
out
of
his
place
,
Prov.
27.8
.
Surely
a
man
is
never
more
out
of
his
place
,
then
when
he
goes
out
from
God
;
and
then
he
is
like
a
bird
that
is
gone
from
her
nest
;
she
knows
not
where
to
rest
,
but
is
troubled
to
find
the
way
home
again
,
and
to
recover
the
loss
that
she
hath
brought
upon
her self
by
her
foolish
wandering
.
Sometimes
there
is
an
interruption
by
the
appointment
of
God
.
God
will
not
always
have
you
lie
at
the
brests
of
Consolation
;
nay
,
saith
God
,
when
his
people
are
sitting
by
the
Well
of
the
Water
of
Life
,
This
must
not
be
all
your
work
,
I
'le
have
you
about
this
business
,
and
that
employment
:
Now
these
interruptions
do
lessen
our
life
and
our
happiness
;
but
the
time
will
come
when
we
shall
always
live
in
the
presence
of
our
Father
,
and
our
minds
shall
be
encumbred
with
nothing
else
,
but
we
shall
be
filled
and
blessed
with
the
vision
of
God
.
Sometimes
this
interruption
is
caused
by
Gods
going
out
from
us
;
there
be
recesses
and
retreats
of
God
;
he
sometimes
out
of
his
wisdom
shadows
his
love
and
favour
:
but
in
Heaven
there
will
be
always
a
full
,
visible
and
clear
presence
.
Fifthly
,
The
enjoyment
of
God
must
needs
be
sweet
,
because
it
is
such
as
fills
the
whole
capacity
of
the
Soul
;
and
when
there
is
fulness
,
there
is
rest
.
When
a
man
hath
what
he
can
wish
,
he
can
go
no
further
.
At
thy
right
hand
are
Rivers
of
pleasure
,
and
in
thy
presence
is
fulness
of
joy
for
evermore
,
Psal.
16.
ult.
The
Apostle
in
Acts
2.28
.
something
alters
the
expression
that
is
used
in
the
Psalms
,
Thou
hast
made
me
glad
with
thy
Countenance
.
The
sense
of
the
good
presence
and
favour
and
love
of
God
,
doth
fill
the
Soul
with
pleasure
;
and
when
it
can
hold
no
more
,
it
hath
enough
.
Let
the
issue
of
all
this
Discourse
be
to
set
our
hearts
a
longing
and
wishing
,
O
that
I
were
blessed
with
a
full
enjoyment
of
God!
O
that
I
had
as
much
of
him
as
ever
I
shall
or
can
have
!
The
Soul
that
is
thus
in
travel
,
travels
without
pain
.
The
Mind
reaching
after
other
things
,
oftentimes
out-stretcheth
it self
:
There
are
usually
,
if
not
always
,
pains
with
desires
,
especially
in
desires
after
the
Creature
,
because
that
oftentimes
there
is
a
frustration
of
our
desires
,
or
an
elongation
of
the
things
,
the
things
are
far
off
,
hard
to
come
by
;
our
desires
oftentimes
are
mute
,
they
speak
not
;
or
the
things
that
we
desire
,
know
not
our
minds
:
but
our
desires
after
God
always
speak
,
they
are
open
unto
God
,
he
heareth
their
voyce
.
All
my
desires
are
before
Thee
,
saith
David
,
Psal.
38.8
.
and
my
groanings
are
not
hid
from
Thee
.
Therfore
it
must
needs
be
sweet
,
when
the
Soul
lies
thus
open
unto
God
.
Other
desires
do
not
assure
and
secure
a
man
in
the
things
he
desires
;
a
man
may
wish
this
,
and
wish
that
,
and
go
without
both
:
but
the
Soul
that
thus
longs
after
God
,
is
instated
in
his
wish
,
hath
a
present
enjoyment
,
and
certainly
shall
have
a
full
enjoyment
of
him
.
He
will
fulfil
the
desire
of
them
that
fear
him
,
God
will
hear
them
,
Psal.
145.16
.
They
that
long
most
,
receive
most
;
it
's
the
hungry
spirit
that
feeds
best
,
and
fares
best
.
When
the
Church
was
sick
of
love
,
being
very
much
taken
with
what
she
had
,
and
much
longing
after
what
she
wanted
;
then
she
could
say
,
I
am
my
Beloveds
,
and
my
Beloved
is
mine
,
his
desire
is
towards
me
,
in
Cant.
7.10
.
That
refreshed
her
;
the
Greek
reads
it
,
his
Conversion
is
towards
me
;
indeed
God
will
turn
to
those
that
go
out
toward
him
:
In
Isai.
64.5
.
He
meets
those
that
work
righteousness
,
and
seek
him
in
his
ways
.
Again
,
Consider
this
,
That
longing
after
a
full
enjoyment
is
the
natural
effect
of
a
known
Interest
in
God
.
Look
through
all
the
Orders
of
the
Creation
,
and
you
shall
find
that
every
thing
seeks
the
enjoyment
of
its
Interest
;
Angels
do
,
Men
do
,
Beasts
do
,
they
seek
their
own
,
their
own
pastures
,
their
own
young
,
their
own
mates
.
Can
you
imagine
that
we
should
be
the
Children
of
God
,
and
account
him
our
Father
,
and
not
long
to
enjoy
him
?
A
child
hears
from
his
father
,
and
receives
tokens
from
his
father
,
but
he
is
not
contented
,
he
would
be
with
his
father
:
So
it
is
truly
with
a
Child
of
God
;
so
far
as
he
hath
received
of
that
Spirit
,
he
longs
to
enjoy
God
.
Interest
in
God
works
by
a
power
of
its
own
,
and
God
works
in
it
too
:
God
pursues
his
Interest
in
us
to
the
utmost
;
therefore
he
is
working
us
to
himself
by
all
means
,
all
ways
,
by
good
and
evil
,
by
life
,
by
mortality
and
death
,
by
the
senses
,
by
Ordinances
,
by
his
Spirit
;
He
is
always
at
work
to
bring
us
home
,
that
we
may
be
in
his
possession
,
and
enjoy
him
.
And
to
make
it
the
more
full
,
he
hath
appointed
the
breaking
of
these
bodies
,
that
our
spirits
may
come
more
full
to
him
;
nay
,
and
he
hath
appointed
a
day
of
Resurrection
,
that
our
bodies
may
come
full
to
him
;
and
this
is
one
great
end
of
Christs
coming
again
,
in
Joh.
14.
that
we
may
be
with
him
in
his
Fathers
house
.
If
God
so
drives
on
his
Interest
to
make
us
perfect
with
him
,
let
us
drive
on
our
Interest
to
make
God
fully
ours
in
the
enjoyment
of
him
.
Lastly
,
There
is
nothing
to
hinder
in
this
Case
,
that
you
should
not
drive
on
to
a
full
and
perfect
enjoyment
of
him
.
Are
you
full
in
this
world
?
should
your
full
enjoyments
of
the
world
hinder
your
full
enjoyments
of
God
?
Is
not
God
better
then
these
things
?
Are
you
scanted
in
this
world
?
The
more
need
you
have
then
of
the
fullest
enjoyments
of
God
.
Have
you
much
of
God
?
You
know
the
more
what
God
is
,
and
can
you
chuse
but
desire
him
?
Have
you
little
of
God
?
Then
you
need
more
,
and
should
drive
on
to
get
more
.
Are
you
sure
of
your
Interest
?
Where
Interest
is
most
sure
,
there
is
most
love
;
and
where
the
Soul
loves
most
,
thither
it
drives
most
.
Do
you
fear
your
Interest
?
You
have
so
much
the
more
reason
to
seek
after
a
full
enjoyment
of
God
to
the
satisfaction
of
your
Souls
.
What
do
you
think
should
stand
in
the
way
?
You
must
part
with
the
world
;
What
is
this
world
to
your
Fathers
house
,
and
to
God
himself
?
You
must
dye
;
What
is
death
?
Cannot
that
everlasting
life
recompence
you
infinitely
?
Therefore
there
is
nothing
to
hinder
you
.
Then
seeing
God
invites
you
and
provokes
you
to
seek
more
of
him
in
this
world
,
though
you
cannot
have
all
,
I
conjure
you
by
all
the
sweetness
that
is
in
God
,
and
that
you
have
found
in
God
,
that
you
obey
his
Word
herein
,
and
drive
on
more
diligently
and
strongly
to
a
more
full
enjoyment
of
God
.
FINIS
.
PSAL.
119.
vers.
4.
I
am
thine
,
save
me
;
for
I
have
sought
thy
Precepts
.
CHAP.
I.
Gods
Interest
in
man
natural
and
acquired
;
this
latter
twofold
.
Of
holy
Resignation
.
Of
true
and
false
Mourning
.
I
Have
chosen
this
excellent
Pattern
(
to
propose
to
you
and
to
my self
)
of
an
ingenuous
spirit
.
David
,
a
man
after
Gods
own
heart
,
would
be
saved
,
but
not
after
the
manner
of
the
men
of
this
world
,
that
would
be
saved
to
be
their
own
,
and
to
enjoy
themselves
at
their
own
wills
;
but
he
in
being
saved
would
be
Gods
,
and
at
his
disposing
;
I
am
thine
,
save
me
.
There
are
three
things
here
that
would
be
thought
on
.
1.
What
David
means
when
he
saith
,
I
am
thine
.
2.
What
the
Reason
should
be
that
we
should
use
such
an
acknowledgment
of
our selves
to
be
Gods
when
we
pray
to
him
.
3.
What
force
there
is
in
this
argument
to
be
pleaded
with
God
,
I
am
thine
,
save
me
.
Thine
]
We
are
said
to
be
Gods
,
either
by
way
of
affection
,
as
the
Church
,
Cant.
2.16
.
I
am
my
well-beloveds
,
and
my
well-beloved
is
mine
:
Or
in
respect
of
that
Interest
that
God
hath
in
us
.
The
Interest
of
God
in
man
is
upon
a
twofold
Foundation
and
Account
.
1.
Upon
account
of
the
Law
of
Nature
,
the
natural
Law
,
which
doth
set
God
as
Lord
over
all
,
and
acknowledg
him
supreme
Commander
of
every
thing
,
because
he
is
the
Original
and
glorious
Fountain
of
all
Being
.
Upon
that
account
it
is
that
in
Psal.
89.11
.
it
is
said
,
The
Heavens
are
thine
,
and
the
Earth
also
is
thine
;
as
for
the
world
and
the
fulness
thereof
,
thou
hast
founded
them
.
There
is
the
ground
of
that
Dominion
which
God
hath
over
all
things
;
they
are
his
off-spring
,
things
that
himself
hath
made
.
And
in
Psal.
50.12
.
God
owns
himself
in
this
Soveraignty
;
The
Heavens
are
mine
,
and
the
Earth
is
mine
,
and
all
that
in
them
is
.
To
be
able
no
otherwise
to
say
,
I
am
thine
,
is
but
sad
.
In
a
family
,
the
meanest
things
that
are
scarce
fit
to
be
retained
in
the
house
,
are
his
to
whom
the
house
belongs
:
All
things
are
Gods
,
even
the
meanest
creatures
;
and
to
have
no
other
relation
to
God
then
this
,
is
but
to
be
in
the
condition
of
things
most
contemptible
.
In
Deut.
10.14
.
God
speaks
of
a
better
relation
to
his
people
;
Behold
,
the
Heavens
,
and
the
Heaven
of
Heavens
is
the
Lord
thy
Gods
,
the
Earth
also
with
all
that
therein
is
:
Now
the
Lord
had
a
delight
in
thy
fathers
to
love
them
,
and
chose
his
seed
after
them
,
even
you
above
all
people
,
as
appeareth
this
day
.
We
must
be
his
upon
a
better
account
then
that
of
Creation
.
There
is
a
second
Interest
that
God
hath
in
man
,
and
that
is
acquired
;
and
that
partly
by
Redemption
,
God
having
redeemed
both
by
price
and
power
a
certain
number
to
himself
out
of
the
lump
of
mankind
;
these
in
an
especial
manner
are
his
.
So
Isai.
43.1
.
Thus
saith
the
Lord
that
created
thee
,
O
Jacob
,
and
formed
thee
,
O
Israel
,
Fear
not
,
I
have
redeemed
thee
,
I
have
called
thee
by
name
,
thou
art
mine
.
[
I
have
redeemed
thee
,
]
that
is
,
I
have
delivered
thee
from
the
great
power
of
the
mighty
Ones
that
bare
Rule
over
thee
,
and
under
whom
thou
sufferedst
hard
things
:
Therefore
thou
art
mine
.
This
we
know
is
a
Law
that
is
amongst
men
,
That
those
that
are
conquered
,
and
saved
from
the
sword
,
become
his
by
whom
they
are
so
subdued
.
There
is
a
second
acquired
Interest
that
God
hath
in
man
,
and
that
is
by
Contract
;
wherein
man
engageth
himself
to
a
resignation
of
himself
to
God
:
In
which
sence
David
spake
also
,
when
he
said
,
I
am
thine
.
The
Contract
between
God
and
man
,
which
is
the
foundation
of
this
Interest
,
is
a
mutual
engaging
to
be
each
others
,
according
to
their
capacities
.
I
'le
not
insist
upon
opening
this
description
,
but
will
a
little
hint
at
some
of
those
strange
things
that
are
in
this
Contract
between
God
and
man
:
And
,
First
,
A
word
as
to
Gods
part
.
It
's
a
Contract
where
there
is
the
greatest
disparity
that
is
imaginable
between
the
two
parties
:
For
here
is
he
that
is
the
highest
,
and
the
other
party
that
is
lower
then
the
lowest
and
meanest
creature
,
more
contemptible
then
the
worm
.
Princes
do
not
make
contracts
with
beggers
,
and
yet
they
may
have
need
of
such
,
though
not
for
their
assistance
,
yet
as
theaters
to
display
their
bounty
and
goodness
on
.
God
needs
not
the
whole
Creation
to
set
forth
his
glory
,
who
is
absolute
in
himself
,
God
al
sufficient
.
To
this
add
that
disparity
that
is
between
the
things
which
God
requires
of
man
,
and
the
things
which
God
engageth
himself
to
do
for
man
.
Was
there
ever
such
a
Contract
made
?
Saith
God
,
Do
you
but
your
part
,
which
is
not
a
thousand
part
of
what
is
due
,
and
I
'le
do
my
part
;
What
is
that
?
More
then
he
did
at
first
indent
for
;
I
'le
give
you
an
eternal
,
immutable
life
,
and
that
in
my
own
Presence
and
Kingdom
.
You
may
cast
your
eyes
from
that
again
,
and
wonder
more
at
the
Mediator
,
by
whom
and
through
whom
this
Covenant
,
this
Contract
was
made
:
God
sends
his
own
Son
into
the
world
,
both
to
bespeak
man
to
be
willing
to
enter
into
this
Contract
,
and
to
seal
up
the
Contract
with
his
own
blood
.
That
part
which
concerns
man
,
his
resigning
of
himself
unto
God
,
which
is
an
absolute
parting
with
himself
,
and
putting
himself
everlastingly
under
the
power
,
wisdom
,
and
soveraignty
of
God
,
to
be
commanded
,
ordered
and
disposed
in
all
things
by
him
according
to
his
Will.
I
shall
now
set
before
you
certain
peculiar
things
that
are
proper
to
this
engagement
of
man
,
and
resignation
of
himself
unto
God
.
1.
In
resigning
of
our selves
to
God
,
there
is
an
act
springing
from
the
greatest
necessity
,
and
wherein
there
is
the
greatest
liberty
and
freedom
of
spirit
.
It
was
ill
done
to
put
these
two
into
a
contrariety
and
opposition
,
Necessity
and
Freedom
,
which
do
most
perfectly
agree
:
By
how
much
the
more
any
creature
is
excellent
,
by
so
much
the
more
he
is
necessarily
what
he
is
,
and
yet
most
freely
such
.
The
Angels
love
God
necessarily
,
and
yet
most
freely
:
Nay
God
himself
is
good
most
necessarily
,
and
yet
is
so
,
and
doth
good
most
freely
.
This
might
be
manifested
in
sundry
Instances
,
where
there
is
some
degree
of
necessity
,
and
also
a
very
excellent
freedom
and
willingness
.
As
for
example
;
Take
two
friends
fully
suited
to
each
other
,
their
hearts
are
necessarily
carried
to
mutual
embraces
,
and
yet
most
freely
.
It
is
in
this
case
as
in
flying
from
evil
;
a
man
flies
from
evil
by
a
kind
of
enforcement
,
and
yet
freely
,
especially
from
some
great
evil
;
when
he
sees
there
is
a
necessity
to
fly
,
he
cannot
but
fly
,
and
yet
doth
it
freely
.
In
resigning
of
our selves
to
God
,
that
which
is
the
fundamental
reason
of
it
,
lays
upon
the
Spirit
of
a
man
a
strong
necessity
,
and
yet
leaves
that
spirit
in
a
very
sweet
and
excellent
freedome
,
Psal.
110.10
.
You
have
both
these
exprest
,
Thy
people
shal
be
willing
in
the
day
of
thy
power
,
in
the
day
when
thou
putest
forth
thy
power
,
who
wilt
rule
in
the
midst
of
thine
enemies
,
and
raise
up
to
thy self
a
Kingdome
not
onely
among
strangers
,
but
Rebels
;
in
this
day
of
thy
power
thy
people
shal
be
willing
,
yea
willingnesses
,
very
willing
:
they
shall
come
to
thee
,
with
all
earnestness
.
The
will
of
a
man
may
truly
and
in
good
fence
be
subject
to
compulsion
,
and
yet
not
limited
in
its
freedom
,
it
may
be
compel'd
;
how
?
Not
by
meer
physicall
power
acting
upon
the
Spirit
of
a
man
,
but
by
a
moral
power
,
by
force
of
Arguments
and
Reasons
proposed
,
and
set
on
the
soul
;
so
Sauls
servants
compel'd
him
to
eat
bread
,
1
Sam.
28.
And
they
were
sent
to
command
and
to
compell
them
to
come
to
the
Feast
.
Indeed
this
inforcing
and
commanding
reason
is
the
great
instrument
of
the
power
of
God
,
whereby
he
commands
the
spirits
of
those
whom
he
loves
into
obedience
to
himself
.
This
is
the
key
that
opens
the
heart
,
as
it
is
said
,
Acts
16.14
.
God
opened
the
heart
of
Lydia
.
Resignation
of
a
mans
self
to
God
is
from
the
efficacie
of
Gods
mighty
appearance
and
manifestation
of
himself
to
the
soul
of
a
man
,
by
which
he
is
over
powr'd
and
cannot
deny
God
;
but
notwithstanding
this
necessity
he
doth
most
freely
fall
under
the
power
that
acts
upon
him
.
2.
A
second
thing
concerning
Resignation
,
is
,
that
Self
is
saved
by
being
destroyed
,
it
lives
●y
death
;
A
man
finds
himself
by
losing
himself
,
and
doth
best
enjoy
himself
by
parting
with
himself
.
There
is
a
great
mistake
,
and
it
is
the
fascination
and
witchery
of
the
powers
of
darkness
upon
the
spirits
of
men
,
that
by
Nature
(
corrupt
nature
)
we
are
apt
to
think
,
that
the
giving
of
our selves
to
God
,
is
the
giving
of
our selves
away
to
our
loss
;
whereas
it
is
our
making
;
it
's
not
the
straitning
,
but
the
perfecting
of
our
freedom
▪
Take
it
in
this
Similitude
.
A
poor
woman
that
lives
in
rags
,
hath
the
honor
and
happiness
of
being
wife
to
a
great
Prince
offered
her
;
for
her
now
to
give
up
her self
,
is
no
way
to
straiten
her
freedom
,
or
diminish
her
happiness
;
for
she
will
enjoy
her self
better
as
a
Queen
,
then
as
a
Begger
.
So
by
resigning
our selves
unto
God
,
we
lose
no
liberty
,
nor
any
thing
that
is
good
;
but
enjoy
our selves
in
greater
amplitude
and
fulness
of
all
happiness
.
So
that
for
a
man
to
give
himself
to
God
,
is
self-love
in
the
height
of
it
,
and
there
is
no
true
self-love
but
this
:
for
a
man
to
think
to
love
himself
in
ways
of
separation
from
God
,
or
in
opposition
to
God
,
is
to
hate
himself
,
in
the
appearance
of
love
;
but
this
is
true
self-love
,
that
makes
me
give
my self
to
God
,
and
be
subject
to
him
.
3.
Resigning
of
our selves
to
God
is
an
act
of
the
greatest
joy
,
and
the
greatest
grief
.
Of
the
greatest
joy
and
contentment
;
for
when
once
the
Soul
is
blest
with
such
a
life
from
above
,
as
over-powers
a
man
,
and
makes
him
surrender
himself
to
God
,
now
he
is
in
his
first
and
proper
Center
.
The
whole
state
of
men
out
of
God
,
is
nothing
but
a
constant
course
of
confusion
,
and
restless
motion
;
who
by
reason
of
darkness
and
want
of
judgment
,
by
reason
of
hardness
and
want
of
sense
,
may
think
they
are
well
,
may
think
they
are
at
home
,
when
they
are
not
;
but
are
like
men
fallen
asleep
in
a
strange
place
;
so
is
every
man
that
is
out
of
God
.
But
when
the
heart
is
brought
home
to
God
,
it
is
in
its
place
.
Do
you
think
the
Prodigal
had
not
more
rest
in
his
Fathers
house
,
then
among
the
Swine
?
Now
a
man
sees
what
a
blessed
change
is
wrought
in
his
condition
,
that
he
is
come
now
into
a
state
of
Reconciliation
with
God
,
and
of
unspeakable
advancement
of
his
nature
;
that
he
is
advanced
to
the
greatest
freedom
,
to
the
greatest
honor
and
riches
,
to
the
best
life
every
way
;
and
so
this
Resignation
is
an
act
of
the
greatest
Joy
.
It
's
likewise
such
a
work
as
is
with
the
greatest
grief
.
These
two
will
stand
together
,
neither
can
they
be
parted
;
every
mans
grief
is
as
his
joy
is
.
Consider
these
two
things
.
1.
That
when
a
man
is
brought
to
God
,
he
is
put
into
a
state
of
Judgment
and
Ingenuity
;
so
that
now
he
sees
things
as
they
are
,
and
looks
upon
the
wrongs
he
hath
done
against
God
with
another
eye
:
an
ingenuous
spirit
can
no
more
forbear
mourning
,
then
a
stone
can
forbear
falling
to
the
Center
.
2.
Think
on
this
also
,
that
Gods
end
in
bringing
back
the
creature
,
is
such
as
cannot
be
accomplished
without
this
mourning
.
For
his
end
is
the
Exaltation
of
his
Grace
:
Grace
is
no
grace
to
an
unbroken
spirit
;
Sermons
of
mercy
are
but
empty
sounds
to
a
man
that
knows
not
what
sorrow
is
.
God
intends
to
make
Christ
precious
;
but
what
is
a
salve
,
a
plaister
,
though
the
best
in
the
world
,
to
a
man
that
is
whole
?
Christ
came
indeed
to
save
the
miserable
;
but
that
man
that
is
not
brought
to
see
his
misery
,
and
mourn
over
it
,
cares
not
for
Christ
.
Gods
end
is
the
engaging
of
the
Creature
to
himself
:
but
that
man
will
never
think
himself
beholding
to
God
,
that
knows
not
what
he
hath
done
against
God
.
But
when
he
sees
what
a
wretch
he
hath
been
,
and
his
heart
is
stricken
within
him
,
and
he
lies
melting
in
sorrow
,
and
clothed
with
shame
before
God
;
now
he
thinks
body
and
Soul
too
little
for
God
;
now
if
he
had
a
thousand
lives
,
they
should
all
go
for
God
;
now
he
saith
,
What
can
I
render
to
the
Lord
?
&c.
Gods
end
is
to
bring
his
people
in
so
,
that
they
may
be
fast
when
they
are
in
,
that
they
may
not
go
forth
again
.
But
he
that
thinks
himself
off
from
sins
that
he
never
mourn'd
for
,
and
thinks
he
hath
escaped
evil
courses
that
he
hath
not
been
broken
for
,
will
return
again
.
A
mourning
spirit
makes
a
Christian
stedfast
in
his
course
,
and
this
will
be
a
bar
between
him
and
his
lust
;
He
that
knows
not
to
mourn
,
knows
nor
to
stand
fast
:
Certainly
where
there
is
not
a
spirit
of
mourning
,
that
man
hath
not
resign'd
himself
to
God
to
this
day
:
For
that
which
is
the
principle
of
such
self-resignation
,
doth
by
its
vertue
also
work
mourning
,
abasement
,
and
brokenness
of
heart
.
If
the
sight
of
God
in
all
his
goodness
be
that
which
moves
and
draws
the
Soul
as
with
a
cord
unto
God
,
that
very
goodness
of
God
which
is
so
apprehended
will
also
break
and
melt
the
Soul
.
In
Jer.
8.6
.
saith
God
,
I
harkened
and
heard
,
but
they
spake
not
aright
;
no
man
repented
of
his
wickedness
,
saying
,
What
have
I
done
?
Every
one
turned
to
his
course
,
as
the
horse
rusheth
into
the
battel
.
This
people
made
many
promises
,
that
they
would
walk
better
with
God
;
but
being
not
touch'd
with
an
effectual
sense
of
their
injurious
dealings
with
God
,
they
repented
not
;
Therefore
they
returned
every
man
to
his
own
ways
,
&c.
If
any
one
now
should
say
,
I
have
little
of
this
sorrow
,
and
therefore
do
suspect
my self
;
I
answer
,
1.
There
is
a
passionate
mourning
,
which
lies
in
weeping
,
crying
and
howling
;
and
this
every
one
hath
not
.
2.
There
is
a
mental
mourning
,
where
a
man
sees
the
things
to
be
mourned
for
,
and
where
he
hath
such
a
spirit
,
that
carries
him
against
his
way
,
and
against
himself
,
and
is
full
of
wishes
;
O
that
I
had
never
been
so
against
God
,
and
O
that
I
might
never
do
so
again
;
and
makes
the
Soul
walk
humbly
;
it
cannot
be
proud
now
,
nor
lift
up
it self
,
because
it
remembers
what
it
hath
been
and
done
against
God
.
Canst
thou
find
these
things
in
thy self
?
3.
Again
,
There
is
a
mourning
of
pure
necessity
;
not
willingly
and
contentfully
,
but
so
as
a
man
cannot
avoyd
it
:
God
presents
himself
angry
,
and
shews
sin
in
its
colour
,
and
then
not
an
Ahab
nor
a
Judas
can
forbear
mourning
;
but
this
mourning
is
bitterness
:
But
true
mourning
is
sweet
,
sweeter
then
all
the
comforts
in
the
world
:
A
right
spirit
puts
the
sweetness
of
Heaven
in
mourning
;
God
cannot
please
him
better
with
any
thing
,
then
by
touching
his
spirit
,
and
laying
it
low
before
him
.
If
then
thine
heart
be
touched
of
God
,
and
thou
love
him
,
and
feel
some
meltings
,
thou
rejoycest
,
and
purst
not
off
this
sorrow
,
but
bids
it
welcome
;
and
when
God
as
a
Father
rebukes
thee
,
thou
blessest
him
,
and
lovest
him
.
4.
There
is
a
mourning
that
is
by
fits
,
not
habitual
.
The
veriest
hypocrite
in
the
world
you
may
find
sometimes
in
his
closet
before
God
,
and
he
will
be
weeping
and
mourning
,
and
taking
on
heavily
by
fits
;
but
take
him
a
while
after
,
and
he
is
like
the
dry
ground
after
a
Land
flood
,
hard
as
a
stone
.
True
mourning
is
another
frame
of
spirit
,
wherein
the
spirit
in
an
usual
course
is
carried
with
abasement
,
and
a
secret
lamenting
within
;
O
wretch
that
I
am
!
how
have
I
lived
?
thus
and
thus
have
I
done
:
He
mingles
the
comforts
of
this
world
with
these
sorrows
,
and
will
have
place
for
this
mourning
in
the
midst
of
all
things
,
and
cannot
but
oftentimes
have
his
eye
upon
himself
,
like
Paul
,
I
was
a
Persecuter
,
and
a
Blasphemer
,
&c.
5.
Again
,
There
is
a
mourning
that
is
afflicting
,
but
not
changing
.
Many
trouble
and
vex
themselves
upon
the
remembrance
of
their
ways
,
a
fire
burns
in
their
bowels
that
they
cannot
extinguish
,
but
it
doth
not
purge
them
from
their
dross
;
their
tears
be
salt
and
brinish
,
but
not
healing
;
they
hang
down
their
heads
,
and
walk
sadly
,
but
carry
the
same
spirit
still
against
God
:
so
Ahab
;
so
they
in
1
Sam.
7.6
.
Upon
Samuels
counsel
to
them
;
they
gathered
together
at
Mizpeh
,
and
drew
water
,
and
poured
out
before
the
Lord
,
and
fasted
,
and
said
,
We
have
sinned
against
the
Lord.
[
They
drew
water
,
]
It
's
conceived
,
that
this
drawing
of
water
is
an
expression
of
their
mourning
,
and
their
exceeding
mourning
;
and
they
fasted
,
which
is
an
addition
,
and
confessed
,
saying
,
We
have
sinned
against
the
Lord
:
But
it
came
to
little
,
as
you
may
see
in
the
eighth
Chapter
.
Thou
mournest
aright
when
thine
heart
is
changed
,
and
when
thy
mourning
tends
to
the
killing
of
thy
sin
.
A
fourth
thing
concerning
this
Resignation
,
is
,
that
it
is
but
in
part
,
and
yet
is
certainly
in
the
whole
.
It
is
in
part
,
for
no
man
hath
actually
,
perfectly
given
himself
to
God
;
in
this
very
gift
and
holy
act
of
Resignation
there
is
imperfection
,
and
something
wanting
,
and
much
more
in
the
execution
of
this
engagement
all
along
:
Yet
notwithstanding
this
Resignation
is
whole
and
entire
,
partly
in
Gods
acceptance
;
God
is
pleased
to
take
it
so
,
to
take
a
part
for
the
whole
,
as
much
as
man
can
do
,
as
if
all
were
done
.
And
it
is
whole
and
entire
in
mans
intention
and
desire
:
Though
the
desire
be
not
perfect
,
and
the
intent
not
perfect
as
to
the
degree
,
yet
both
reach
to
the
extent
of
of
that
which
God
calls
for
:
Less
then
this
cannot
be
in
a
good
man
,
and
a
man
beloved
of
God
;
A
man
cannot
say
,
I
am
thine
,
if
he
come
not
to
this
.
For
consider
,
God
treating
with
man
about
this
work
,
when
he
comes
to
plead
for
a
Resignation
,
he
treats
not
for
part
,
but
for
all
.
Besides
,
when
man
comes
to
plead
with
God
,
he
pleads
not
for
part
,
but
for
all
;
he
would
be
saved
,
not
in
body
alone
,
but
in
Soul
too
;
he
would
be
perfectly
saved
.
And
take
this
also
,
that
God
gives
himself
wholly
unto
man
;
if
he
did
not
give
him
his
Wisdom
,
and
Power
,
and
Love
,
man
could
not
love
him
;
for
how
could
we
love
him
,
if
his
Wisdom
,
Power
,
or
any
of
his
glorious
Attributes
,
were
against
us
?
God
gives
himself
to
man
wholly
.
Again
,
God
cannot
take
less
then
all
:
for
to
accept
of
a
partial
resignment
,
and
to
indulge
a
man
a
right
and
power
over
himself
to
live
according
to
his
own
will
,
is
to
act
against
those
very
Laws
of
his
,
which
Nature
cannot
dispense
with
:
As
to
take
that
which
is
the
first
and
fundamental
Law
,
Thou
shalt
love
the
Lord
thy
God
with
all
thine
heart
,
with
all
thy
Soul
,
and
with
all
thy
might
.
If
any
now
upon
the
apprehension
of
the
truth
of
this
should
say
,
This
makes
me
fear
and
suspect
my self
,
because
I
do
not
find
that
this
giving
up
of
my self
is
so
entire
and
compleat
;
I
would
have
such
consider
,
that
Resignation
lies
not
so
much
in
doing
and
being
all
that
God
requires
,
as
in
willingness
to
be
and
to
do
all
.
It
is
necessary
to
be
and
to
do
all
that
God
requires
,
and
we
are
obliged
to
this
;
but
this
Resignation
lies
chiefly
in
this
,
in
being
willing
to
be
and
to
do
so
:
that
is
a
speech
methinks
that
falls
pat
with
the
condition
of
the
people
of
God
,
Neh.
1.11
.
O
Lord
,
let
thine
ear
be
attentive
to
the
prayer
of
thy
servants
,
who
desire
to
fear
thy
Name
.
But
let
there
be
no
mistake
;
for
when
I
say
,
Resignation
lies
chiefly
in
a
willingness
to
be
and
to
do
all
that
God
requires
,
mark
what
kind
of
willingness
it
is
,
it
must
be
such
as
is
vigorous
,
as
puts
on
to
endevors
,
so
that
it
sets
the
Soul
down
mourning
when
it
finds
shortness
of
power
.
I
add
this
,
lest
any
(
as
the
world
oftentimes
doth
)
should
hurt
himself
by
such
an
excuse
as
this
,
I
confess
I
do
not
,
but
I
would
do
well
;
my
ways
are
not
good
,
but
I
like
them
not
;
my
heart
is
better
:
The
world
will
one
day
see
how
destructive
and
fallacious
these
pleas
are
.
Again
,
There
is
a
great
difference
between
sin
dwelling
in
us
,
and
sin
entertained
by
us
;
between
sin
remaining
,
and
sin
reserved
:
Reservation
of
sin
is
against
the
nature
of
this
absolute
Resignation
;
but
a
man
that
truly
resigns
himself
,
may
and
doth
want
power
to
cast
forth
of
doors
every
sin
,
and
every
degree
of
it
:
No
man
that
hath
resigned
himself
to
God
,
doth
entertain
it
;
he
doth
not
like
it
,
nor
comply
with
it
;
he
doth
not
plot
,
conspire
,
or
devise
how
he
may
save
and
enjoy
his
sin
;
he
lives
not
in
the
purposes
of
it
;
this
is
against
the
nature
of
resigning
our selves
to
God
.
5.
This
work
of
Resignation
is
a
work
once
done
,
and
yet
always
doing
.
When
God
hath
so
wrought
upon
the
heart
by
effectual
perswasions
,
and
his
mighty
power
,
God
saith
,
I
am
thy
God
,
and
the
Soul
answers
in
truth
,
And
I
am
thine
:
Now
is
the
Resignation
actually
made
.
But
though
this
be
done
,
yet
it
is
still
always
doing
while
we
are
in
this
world
;
nay
to
Eternity
:
for
it
's
a
thing
that
consists
of
an
iteration
of
multiplied
acts
.
As
Wedlock
is
not
one
single
act
of
giving
of
persons
each
to
other
;
but
if
they
live
like
married
persons
as
they
should
,
there
is
a
dayly
giving
of
themselves
each
to
other
;
their
hearts
go
out
every
day
with
complaceney
and
delight
,
rejoycing
in
renewing
the
bond
,
and
making
the
league
yet
firmer
and
firmer
.
It
's
so
between
God
and
us
.
6.
This
Resignation
is
such
a
thing
,
as
when
't
is
once
done
,
is
never
undone
.
Herein
this
Contract
of
man
with
God
differs
from
all
others
in
the
world
,
for
all
other
Contracts
have
a
time
to
cease
:
By
Contract
one
becomes
another
mans
servant
for
a
time
.
The
most
durable
Contract
is
that
of
Marriage
;
yet
it
admits
of
a
double
breach
,
by
death
or
by
divorce
:
But
here
neither
of
these
take
place
;
there
's
no
divorce
after
marriage
with
God
,
and
no
death
comes
unto
that
Soul
which
becomes
his
:
for
these
two
things
hold
such
a
man
.
1.
The
infinite
goodness
of
God
,
with
which
the
Soul
is
so
satisfied
and
contented
,
that
it
cannot
in
any
constant
course
and
stay
continue
,
and
give
up
it self
to
any
other
thing
;
no
more
then
a
man
can
be
willing
to
leave
the
light
of
the
Sun
,
to
go
to
live
where
there
is
no
light
but
of
a
Candle
;
or
to
forsake
Paradise
if
he
were
in
it
,
to
live
in
a
Desart
.
But
besides
,
There
is
not
only
infinite
goodness
as
an
attractive
object
to
hold
the
Soul
of
man
when
once
come
to
God
,
but
the
almighty
Power
of
God
that
holds
us
to
himself
,
and
keeps
in
his
way
the
spirits
of
such
as
have
resigned
themselves
unto
him
.
If
he
that
had
a
bird
fly
into
his
brest
at
Sea
would
not
kill
it
,
because
it
came
thither
for
refuge
;
how
much
more
will
God
preserve
those
who
commit
themselves
to
him
?
You
are
kept
,
saith
the
Apostle
,
1
Pet.
1.5
.
by
the
mighty
power
of
God
through
faith
unto
Salvation
.
If
any
should
say
here
again
,
Is
it
so
where
there
is
a
resignation
of
the
Soul
to
God
?
I
fear
I
am
mistaken
that
break
my
Covenant
dayly
;
I
have
said
I
would
be
his
,
but
have
broken
my
word
,
in
many
things
have
walked
after
the
counsel
of
my
own
heart
:
I
answer
;
The
Covenant
between
God
and
Man
in
Christ
is
not
broken
in
particular
actions
,
but
when
violence
is
offered
to
the
whole
Law
of
this
Contract
.
There
is
this
difference
between
this
Covenant
and
the
first
Covenant
made
with
Adam
;
Man
stood
so
engaged
,
that
one
breach
,
one
failing
undid
him
,
and
discharged
God
;
but
this
Contract
is
of
a
more
excellent
nature
,
so
that
it
is
not
this
sin
and
that
,
nor
another
sin
that
dissolves
the
Covenant
;
though
they
be
sins
against
it
,
and
injuries
against
God
,
yet
God
doth
not
hold
himself
discharged
to
cast
off
his
people
for
them
.
As
it
is
with
a
father
and
his
child
,
and
with
the
husband
and
the
wife
;
every
angry
word
or
neglect
of
carriage
in
either
,
is
a
sin
against
that
relation
,
but
not
to
occasion
one
to
cast
off
the
other
:
but
when
violence
is
offered
to
the
whole
Law
of
that
relation
,
this
makes
a
dissolution
.
And
then
though
all
the
People
of
God
have
cause
to
be
humbled
f
r
sinning
against
a
Covenant
so
firm
,
and
against
such
grace
and
mercy
therein
;
yet
let
them
know
they
have
no
reason
to
be
discouraged
:
for
though
through
sin
that
dwells
in
them
they
may
be
over-ruled
in
this
or
that
,
yet
that
very
sin
tends
to
the
destruction
of
sin
,
and
God
doth
break
sin
by
sin
,
as
one
wave
breaks
another
,
or
as
one
heat
destroys
another
:
And
as
inward
diseases
are
cured
by
breaking
out
;
and
Rats
and
Mice
,
by
coming
out
of
their
holes
,
being
discovered
,
are
destroyed
;
and
as
evil
roots
that
are
in
the
Earth
,
when
they
appear
and
shew
themselves
,
it
tends
to
their
eradication
:
so
God
out-reaches
the
Devil
in
his
design
,
who
thinks
by
sin
to
destroy
the
Soul
,
and
God
by
sin
destroys
sin
.
The
Consideration
of
the
nature
of
that
Engagement
wherein
the
Souls
of
Saints
have
engaged
themselves
to
God
,
should
be
such
,
that
sin
should
be
more
bitter
to
them
,
more
dreadful
then
Hell
it self
;
and
it
is
hardly
possible
that
a
man
upon
the
knowledg
of
the
excellency
of
that
grace
in
this
Covenant
,
should
embolden
himself
to
sin
against
God
.
CHAP.
II.
The
Will
of
God
is
the
Bounds
and
Rule
of
a
Resigned
Spirit
.
NOw
we
come
to
consider
the
End
of
this
Resignation
of
our selves
to
God
,
to
what
end
or
for
what
we
do
resign
our selves
unto
him
.
I
shall
express
it
in
these
two
things
.
First
,
To
be
governed
and
ordered
by
God
in
all
our
motions
,
both
inward
and
outward
.
When
we
come
to
God
,
we
come
in
a
state
of
subordination
,
as
inferiors
;
and
the
end
of
our
coming
to
God
is
[
that
he
might
]
restore
us
to
our
primitive
state
,
with
some
additional
grace
and
favor
;
which
state
was
a
state
of
Communion
with
God
,
but
yet
in
subjection
to
God
.
To
be
under
the
government
of
God
,
lies
in
these
two
things
.
-
1.
To
have
the
Will
of
God
to
be
our
Bounds
.
-
2.
To
have
it
to
be
our
Pattern
and
Rule
.
The
Will
of
God
is
that
which
must
so
circumscribe
and
confine
us
,
as
that
we
are
not
left
at
liberty
to
any
action
of
our
own
,
but
we
must
do
it
by
order
.
There
is
no
creature
which
God
hath
made
,
but
he
hath
set
certain
limits
to
it
,
which
it
should
not
pass
;
as
David
speaks
of
the
Sea
,
Psal.
104.9
.
God
hath
set
bounds
to
it
,
which
it
cannot
pass
,
which
it
cannot
go
beyond
.
So
God
,
though
he
hath
given
unto
man
a
larger
compass
in
point
of
activity
,
yet
he
hath
not
left
him
without
bounds
;
he
hath
bounded
his
time
,
and
hath
set
bounds
to
his
power
;
as
Job
speaks
,
Chap.
14.5
.
His
days
are
determined
,
and
the
number
of
his
months
are
with
thee
:
Thou
hast
appointed
him
bounds
,
which
he
cannot
pass
.
Laws
are
very
often
expressed
by
the
name
of
Bounds
;
and
in
Hos.
5.10
.
it
's
said
concerning
the
Princes
of
Israel
,
that
they
were
as
those
that
removed
the
bounds
:
That
is
,
as
fields
are
set
out
by
Boundaries
,
and
every
man
thereby
knows
his
own
,
and
is
to
keep
within
his
compass
;
so
God
hath
bounded
these
Princes
and
all
the
people
by
Laws
and
Constitutions
which
he
had
given
them
;
but
they
offered
violence
to
his
Laws
,
and
removed
the
Bounds
,
to
enlarge
themselves
unduly
.
To
be
bounded
by
God
,
is
to
do
nothing
but
what
God
either
doth
command
or
warrant
.
In
1
King
.
14.8
.
it
's
said
to
Jeroboam
,
God
rent
the
Kingdom
away
from
the
house
of
David
,
and
gave
it
to
thee
;
and
yet
thou
hast
not
been
as
my
servant
David
,
who
kept
my
Commandments
,
and
followed
me
with
all
his
heart
,
to
do
that
only
which
was
right
in
mine
eyes
;
that
is
,
it
was
his
dayly
disposition
,
desire
,
intention
,
and
endevor
;
not
that
he
did
so
indeed
;
for
God
himself
in
the
very
next
Chap.
makes
an
exception
,
at
ver.
5.
he
saith
,
that
he
did
that
which
was
right
in
the
eyes
of
the
Lord
,
and
turned
not
aside
from
any
thing
he
commanded
him
all
the
days
of
his
life
,
save
only
in
the
matter
of
Uriah
the
Hittite
.
That
is
to
be
bounded
,
when
a
man
doth
nothing
but
what
he
is
commanded
or
warranted
.
All
things
are
not
commanded
that
we
may
do
,
but
Commands
and
Warrants
are
the
utmost
latitude
of
that
freedom
which
is
left
to
us
;
we
have
no
further
to
go
,
indeed
we
need
not
;
there
is
scope
enough
to
keep
within
these
limits
.
Psa.
119.96
.
saith
David
,
I
have
seen
an
end
of
all
perfection
,
but
thy
Commandments
are
exceeding
large
:
That
is
as
if
he
should
say
,
I
have
walked
over
the
fair
fields
of
every
creature
,
I
have
looked
to
the
extent
of
all
goodness
in
them
,
and
I
could
see
beyond
it
;
but
when
I
look
upon
the
Commandments
of
God
,
the
Word
of
God
,
as
it
is
either
mandatory
or
promisory
,
it
is
of
so
vast
dimensions
,
so
exceeding
great
,
that
it
exceeds
all
things
in
this
world
;
here
is
room
enough
for
the
spirit
of
a
man
that
is
in
true
subjection
unto
God
.
Nay
,
as
we
have
no
need
to
step
beyond
this
bound
,
so
if
we
do
,
it
is
extravagancy
and
dangerous
,
and
not
freedom
,
but
bondage
;
it
is
but
as
a
man
that
steps
out
of
his
way
,
and
falls
into
a
pit
;
or
as
a
man
that
steps
from
his
habitation
,
and
slips
into
a
prison
;
it
is
a
dangerous
thing
for
us
to
enlarge
:
Hosea
4.6
.
For
this
very
thing
God
threatened
them
;
he
saith
,
Because
they
had
withdrawn
from
him
,
that
he
would
feed
them
as
a
lamb
in
a
large
place
:
Israel
slides
back
as
a
backsliding
heifer
;
now
the
Lord
will
feed
them
as
a
lamb
in
a
large
place
.
Like
a
lamb
in
a
large
place
;
What
's
that
?
Like
a
lamb
not
kept
within
her
fold
,
and
appointed
pastures
,
under
the
super-vision
and
care
of
a
vigilant
Pastor
and
Shepherd
,
but
left
to
ramble
at
its
own
will
:
Indeed
God
saith
,
Because
they
would
not
be
content
to
live
within
the
bounds
that
he
had
set
them
,
he
would
enlarge
them
by
captivity
,
they
should
wander
from
Country
to
Country
.
And
as
to
have
the
Mind
of
God
our
Bounds
,
is
to
do
nothing
but
what
is
agreeable
to
his
Will
,
so
it
is
to
do
all
that
he
requireth
.
This
is
that
which
the
Lord
thy
God
requireth
of
thee
,
to
do
all
these
things
that
he
hath
commanded
thee
,
saith
Moses
.
All
must
be
done
,
both
that
wherein
we
are
concerned
in
common
with
all
men
,
and
that
which
we
receive
by
particular
charge
from
God
.
Every
one
of
us
,
besides
the
general
bonds
that
lie
upon
us
as
men
,
hath
something
that
lies
upon
us
in
respect
of
our
particular
charge
,
place
,
relation
,
and
condition
.
Look
to
your selves
in
this
,
that
you
find
your selves
bounded
here
by
God
,
else
you
are
at
large
,
and
free
from
righteousness
.
You
have
many
people
that
will
in
some
measure
keep
pace
with
the
Commandment
in
general
things
;
the
worst
of
men
will
hear
,
and
pray
,
&c.
but
look
to
them
in
their
places
,
and
there
you
shall
find
them
extreamly
deficient
,
refractory
,
and
exorbitant
:
So
far
indeed
as
a
Command
of
God
falls
in
with
their
interest
and
advantage
,
they
will
own
it
;
thus
even
the
worst
of
men
are
often
diligent
in
their
callings
,
because
they
live
by
them
:
But
look
upon
those
Commands
that
do
most
try
them
,
wherein
they
have
most
occasion
to
discover
what
their
spirit
is
,
and
there
you
shall
find
them
like
wilde
Asses
,
untamed
creatures
,
children
of
Belial
,
without
yoke
,
living
according
to
no
Rule
.
Those
relations
especially
which
are
in
subordination
,
are
so
ill
managed
through
a
spirit
of
pride
,
that
hates
all
superintendency
,
and
whatsoever
is
above
it
,
that
to
this
day
they
are
the
burden
of
the
world
.
But
whosoever
it
is
that
doth
not
own
God
in
all
things
,
that
man
is
not
bounded
by
God
,
and
so
is
his
own
man
,
he
is
left
to
the
guidance
of
a
miserable
and
destructive
creature
.
When
we
give
our selves
to
God
,
to
be
commanded
and
governed
by
him
,
it
is
to
a
subjection
that
is
absolute
,
and
not
conditional
.
When
you
take
a
servant
,
it
may
be
he
'l
say
to
you
when
you
bid
him
do
this
and
that
,
It
was
none
of
my
bargain
,
I
am
contented
to
be
your
Steward
,
but
not
to
serve
you
in
the
Stable
;
I
am
contented
thus
far
to
serve
you
,
but
here
is
my
bounds
.
But
when
we
come
to
God
there
is
no
such
treaty
;
we
come
to
serve
God
absolutely
,
to
be
at
his
command
absolutely
in
every
thing
whatsoever
:
For
the
Law
of
God
is
indivisible
and
indispensible
;
if
you
cannot
give
your selves
to
the
obedience
of
all
,
you
have
done
nothing
:
He
that
offends
in
one
,
is
a
transgressor
of
the
whole
Law
,
Jam.
2.10
.
that
is
,
he
transgresseth
the
authority
of
the
whole
Law
,
and
he
transgresseth
the
sence
and
meaning
of
the
Law
;
which
was
,
not
that
we
should
hold
our selves
obliged
in
many
things
,
and
free
in
some
other
,
but
that
we
should
subject
and
submit
our selves
to
God
in
every
thing
;
you
do
nothing
,
if
not
all
things
.
As
in
a
journey
of
a
hundred
miles
,
if
you
be
content
to
go
ninety
nine
and
no
more
,
you
lose
the
end
if
you
stop
there
.
If
God
tell
you
,
These
are
my
words
,
and
I
'le
have
them
all
looked
to
;
and
you
look
to
many
,
but
not
to
all
;
at
that
one
gap
you
enter
into
death
,
and
by
that
one
thing
neglected
you
shut
your selves
out
of
eternal
life
:
If
there
be
any
one
way
wherein
you
do
not
submit
unto
God
,
in
that
you
are
lost
.
Numb.
14.24
.
it
's
said
of
Caleb
(
in
comparison
of
the
rest
of
the
people
)
But
my
servant
Caleb
,
because
he
had
another
spirit
,
and
followed
me
fully
.
The
people
did
something
,
yea
many
things
that
God
required
of
them
,
but
at
some
they
stuck
,
and
came
not
off
with
subjection
;
But
saith
God
,
My
servant
Caleb
had
another
spirit
,
and
he
followed
me
fully
,
or
wholly
;
he
did
whatsoever
I
commanded
:
and
that
must
be
the
compass
of
our
obedience
.
The
Will
of
God
must
be
our
bounds
,
which
we
must
not
pass
;
and
to
the
utmost
compass
thereof
we
must
endeavor
.
2.
To
be
under
the
Command
and
Government
of
God
,
is
when
the
Will
of
God
is
our
Rule
and
Pattern
;
so
that
we
act
not
the
things
only
that
are
enjoyned
,
but
as
they
are
enjoyned
and
commanded
.
You
have
an
example
of
this
in
that
holy
man
,
Ezra
10.3
.
When
as
Ezra
,
and
others
of
the
Rulers
with
him
,
had
declared
themselves
against
the
sin
of
the
Congregation
in
mingling
themselves
in
marriage
with
strangers
,
and
had
humbled
themselves
before
God
with
the
people
;
Shechaniah
stood
up
,
as
in
vers.
2.
and
saith
thus
,
Now
therefore
let
us
make
a
Covenant
with
our
God
to
put
away
all
the
wives
,
and
such
as
are
born
of
them
,
according
to
the
Counsel
of
the
Lord
,
and
let
it
be
done
according
to
the
Law
.
The
Law
in
case
of
transgression
,
what
doth
it
require
?
That
we
return
from
our
obliquities
and
wanderings
with
mourning
and
with
abasement
;
that
we
reform
speedily
and
vigorously
,
with
a
deep
sense
of
our
going
from
God
:
So
would
he
have
their
strange
wives
and
children
to
be
put
out
from
among
the
people
of
God
without
delay
,
and
with
a
deep
sense
of
that
transgression
by
which
they
had
offended
God
.
This
may
suffice
to
have
spoken
of
the
first
Branch
of
the
end
of
our
Resignation
,
that
is
to
be
commanded
by
God
,
and
to
be
under
his
Government
.
The
second
is
,
That
we
be
disposed
by
him
according
to
his
Will
:
Now
that
lies
in
these
two
things
.
1.
In
a
contentation
of
mind
in
every
condition
wherein
God
sets
us
;
to
be
at
peace
and
silent
in
our
spirits
towards
God
,
to
be
answered
in
our
hearts
,
what
ever
condition
God
in
his
wisdom
sees
good
to
put
us
into
.
This
is
a
blessed
Lesson
to
them
that
have
learned
it
:
Paul
had
,
and
every
good
man
hath
in
his
measure
;
Phil.
4.11
.
I
have
learned
in
whatsoever
state
I
am
,
therewith
to
be
content
.
The
Greek
word
for
contentment
imports
self-sufficiency
:
That
man
is
well
that
doth
thus
;
he
is
as
if
he
had
all
,
as
possessing
all
things
,
and
yet
wanting
all
things
.
Our
English
word
and
the
Latin
imports
a
spirit
bounded
,
the
spirit
of
a
man
contained
and
kept
within
his
compass
,
and
not
like
water
let
out
of
a
vessel
,
that
runs
hither
and
thither
,
and
is
lost
,
but
kept
within
its
bounds
.
There
is
a
contentment
from
the
object
,
the
thing
we
enjoy
,
as
when
that
doth
fully
answer
our
expectation
:
but
that
is
not
thank-worthy
;
when
a
man
hath
what
his
heart
desires
,
when
nothing
is
wanting
,
there
not
to
quarrel
is
no
great
vertue
.
But
it
's
a
Contentment
that
ariseth
from
Reason
and
Judgment
,
when
though
a
mans
condition
be
not
so
pleasing
,
yet
in
respect
of
him
by
whom
he
is
disposed
,
and
in
respect
of
the
end
of
it
,
and
in
respect
of
the
ingredients
wherewith
God
mingles
his
state
,
he
is
at
rest
.
Not
that
this
requires
an
excluding
of
all
desire
to
have
his
state
otherwise
,
or
an
excluding
of
all
grief
under
the
sense
of
any
evil
of
a
mans
condition
;
but
that
the
heart
run
not
inordinately
and
impetuously
with
desires
after
change
,
when
it
is
not
well
with
us
;
nor
are
we
dejected
and
sowred
in
our
spirits
,
because
it
is
ill
with
us
.
When
Christ
was
near
unto
death
,
and
that
Cup
ready
to
be
reached
into
his
hand
,
he
had
a
desire
to
escape
it
,
and
vented
his
desire
in
prayer
;
If
it
be
possible
let
this
Cup
pass
from
me
.
But
as
it
was
the
glory
of
Jesus
Christ
to
submit
to
his
Fathers
Will
,
so
here
is
the
excellency
of
Contentment
in
a
Christian
,
when
though
he
can
truly
say
,
and
may
say
,
My
case
is
hard
,
and
there
is
much
in
it
to
afflict
nature
;
yet
I
will
lay
my
hand
upon
my
mouth
,
that
I
offend
not
with
my
tongue
;
I
will
lie
quietly
under
the
Hand
and
Will
of
God
.
That
's
one
Branch
of
our
Willingness
to
be
disposed
by
God
,
to
be
contented
in
every
state
wherein
God
sets
us
;
and
he
that
understands
not
this
,
hath
not
yet
known
God
,
nor
seen
him
;
I
mean
,
he
that
doth
not
this
,
nor
can
do
it
,
is
a
stranger
to
God
.
2.
A
second
Branch
of
being
willing
to
be
at
Gods
disposing
,
is
an
indifferency
of
mind
in
respect
of
any
possible
change
whereunto
we
are
called
according
to
the
Wisdom
and
Will
of
God
;
to
be
willing
to
be
changed
,
and
poured
as
water
from
vessel
to
vessel
according
to
the
Will
of
God
.
You
shall
find
an
eminent
example
of
this
in
David
,
2
Sam.
15.25
.
When
Zadock
was
by
the
Ark
,
the
King
said
to
him
,
Carry
back
the
Ark
of
God
into
the
City
;
if
I
find
favor
in
the
eyes
of
the
Lord
,
he
will
bring
me
hither
again
,
and
shew
me
both
it
and
his
habitation
;
but
if
he
thus
say
,
I
have
no
delight
in
thee
,
behold
,
here
I
am
,
let
him
do
with
me
as
seemeth
him
good
.
This
must
be
the
language
of
every
spirit
that
doth
own
God
as
his
Soveraign
,
to
whom
he
hath
subjected
himself
:
What
are
those
that
are
the
people
of
God
,
but
as
sheep
before
the
Shepherd
,
that
must
change
their
pasture
at
their
Shepherds
will
and
wisdom
?
What
are
they
but
as
Soldiers
that
must
march
hither
and
thither
as
they
are
cammanded
?
or
as
vessels
in
the
house
,
that
stand
to
be
filled
or
emptied
according
to
pleasure
?
or
as
servants
that
must
go
and
come
as
they
are
bid
,
and
not
to
stay
in
any
place
at
their
wills
?
There
are
two
things
contrary
to
this
frame
of
spirit
,
which
must
be
looked
to
,
and
taken
heed
of
.
1.
The
first
is
,
An
eager
and
over-vehement
prosecution
after
any
good
that
we
want
,
any
thing
that
we
would
have
,
or
be
in
this
world
;
as
it
was
with
Rachel
,
Give
me
children
,
or
else
I
dye
.
The
Soul
that
runs
out
thus
after
any
thing
in
this
present
world
,
is
a
Soul
without
bounds
,
hath
cast
off
God
,
denyed
his
Soveraignty
,
Authority
and
Command
over
him
.
2.
A
second
thing
that
is
contrary
to
this
,
is
an
obstinate
cleaving
or
holding
to
any
state
or
condition
in
the
world
,
be
it
never
so
amiable
,
sweet
or
suitable
to
our
desires
:
To
hold
this
fast
,
and
not
to
be
willing
to
go
out
of
it
when
God
bids
us
,
is
to
deny
God
;
it
is
not
to
own
God
in
his
power
of
disposing
us
according
to
his
Will.
We
must
endeavor
,
and
it
must
be
in
our
measure
with
us
as
it
was
with
Abraham
;
Abraham
was
at
ease
;
Well
,
saith
God
,
Get
thee
out
from
thy
fathers
house
,
and
from
thy
Country
;
do
as
I
bid
thee
,
leave
all
,
and
go
to
a
Land
which
thou
hast
not
seen
or
known
:
and
Abraham
went
.
There
are
some
that
in
the
midst
of
their
enjoyments
are
as
men
in
chains
,
they
are
married
,
and
cannot
endure
to
think
of
a
divorce
from
that
state
;
it
's
death
to
them
to
think
of
a
change
.
To
be
brought
into
disgrace
after
honor
,
and
after
the
sweetness
of
freedom
to
be
brought
into
bondage
,
they
cannot
brook
it
.
The
Prophet
Habakkuk
in
Chap.
2.6
.
speaks
of
some
,
that
lade
themselves
with
thick
clay
.
What
's
the
reason
that
the
treasures
of
this
world
are
compared
to
thick
clay
?
Because
when
men
get
into
the
possession
of
them
,
they
commonly
stick
fast
,
as
men
in
the
mire
.
But
if
thou
stick
fast
in
the
Creature
,
thou
art
separated
from
the
Creator
;
if
thine
heart
be
in
conjunction
,
and
a
state
of
confederacy
and
agreement
with
any
things
in
this
world
,
thou
art
at
odds
with
God
,
and
hast
shaken
hands
with
him
.
This
is
the
first
thing
which
was
propounded
to
be
spoken
of
,
What
Resignation
of
our selves
to
God
is
.
CHAP.
III.
Resignation
necessary
in
Prayer
.
Prayer
without
it
hath
no
truth
in
it
,
is
non-sence
,
and
imposeth
upon
God
absurdly
.
The
true
Advantage
of
a
spirit
of
Resignation
as
to
Prayer
.
2.
THe
second
thing
is
,
Why
we
must
do
this
when
we
come
to
pray
?
Consider
,
If
you
come
to
God
to
ask
any
thing
at
his
hands
,
which
you
would
enjoy
,
and
of
which
you
have
great
necessity
,
without
such
a
disposition
and
frame
of
spirit
,
as
you
have
heard
,
you
pray
,
but
not
in
truth
:
there
is
no
truth
in
your
recourse
to
God
;
thine
action
is
false
,
treacherous
and
deceitful
,
there
is
no
truth
in
it
.
For
consider
,
when
you
come
to
God
,
you
come
with
a
professed
sense
of
your
indigence
,
and
your
dependance
upon
God
;
if
you
did
not
want
,
you
would
not
ask
;
you
come
with
a
professed
sense
of
the
all-sufficiency
of
God
and
his
dominion
over
you
,
and
you
come
and
say
,
Lord
,
and
great
God
,
and
Maker
of
the
World
,
&c.
Now
what
false
dealing
is
this
with
God
,
to
call
him
Lord
,
and
not
yield
obedience
to
him
?
What
absurd
dealing
is
this
with
the
holy
One
,
the
true
God
,
the
only
wise
God
,
to
come
in
this
fashion
to
him
?
It
is
true
,
he
is
near
to
those
that
call
upon
him
,
but
it
is
to
those
that
call
upon
him
in
truth
,
Psal.
145.18
.
You
have
an
example
of
such
false
dealing
with
God
in
Psal.
78.36
.
And
they
remembered
God
their
Rock
,
and
the
high
God
their
Redeemer
;
nevertheless
they
flattered
him
with
their
mouths
,
and
lyed
to
him
with
their
tongues
;
for
their
heart
was
not
right
with
him
,
neither
were
they
stedfast
in
his
Covenant
.
It
was
an
usual
thing
with
this
people
to
come
in
their
troubles
and
distresses
,
and
say
,
Arise
,
O
Lord
,
and
save
us
,
and
we
will
walk
with
thee
;
but
they
did
lye
with
their
lips
,
and
flatter
God
with
their
false
and
dissembling
words
,
and
minded
not
what
they
spake
,
but
were
Deceivers
.
Further
,
When
a
man
comes
to
God
upon
any
occasion
,
as
a
Suiter
,
not
giving
himself
to
God
,
he
speaks
no
sence
at
all
;
his
prayer
is
a
piece
of
non-sence
,
there
is
no
judgment
nor
reason
in
it
,
but
a
heap
of
contradictions
and
folly
.
If
any
should
come
to
God
persisting
in
the
evil
of
his
ways
,
not
having
his
heart
set
toward
God
to
become
subject
to
him
in
all
things
,
he
contradicts
himself
praying
against
evil
,
and
yet
loves
evil
:
We
pray
against
a
particular
evil
,
and
we
love
the
greatest
evil
;
that
which
is
all
evil
,
and
the
cause
of
all
evil
.
What
contradiction
is
here
?
We
pray
for
mercy
,
O
that
God
would
shew
me
mercy
in
this
thing
!
and
yet
we
shew
no
mercy
to
our selves
;
but
do
that
by
which
we
weaken
,
poyson
and
destroy
our selves
,
and
with
contentment
;
and
yet
we
come
to
God
,
and
say
,
Lord
have
mercy
on
us
:
This
is
folly
,
extremity
of
folly
.
When
you
come
to
God
,
you
come
for
this
or
that
good
;
Lord
,
give
me
health
,
or
give
me
enlargement
,
or
supply
me
in
my
necessities
;
deliver
me
from
this
danger
,
&c.
Men
come
for
some
particular
good
,
and
they
hate
that
which
is
all
good
,
the
chief
and
universal
good
.
Thou
wouldst
have
life
and
health
in
this
world
,
but
not
Jesus
Christ
;
thou
carest
not
for
eternal
life
.
What
contradiction
and
folly
is
this
,
while
you
cry
for
good
,
and
hate
good
?
You
walk
in
ways
of
contradiction
against
God
,
and
hate
him
in
your
hearts
:
You
say
,
Lord
save
me
;
when
,
it
may
be
,
you
have
some
sense
upon
your
spirits
of
the
sad
condition
of
men
gone
out
of
the
world
,
and
of
your
own
present
state
to
be
like
theirs
.
Thou
wouldst
have
God
save
thee
,
and
yet
thou
destroyest
thy self
:
What
sayst
thou
,
O
man
?
wilt
thou
depart
from
the
evil
of
thy
ways
?
O
no
,
saith
the
Soul
.
Will
any
man
hold
forth
his
hand
to
a
Chyrurgeon
,
and
pray
him
to
cure
him
,
and
at
the
same
time
gash
and
wound
himself
?
Would
any
man
pray
to
the
Judg
,
O
Sir
,
pray
save
my
life
,
and
at
the
same
time
drink
down
poyson
?
And
yet
this
is
the
dayly
dealing
of
men
with
God
;
they
pray
to
him
,
but
they
are
fools
;
they
offer
up
most
intolerable
contradictions
to
him
.
3.
Except
a
man
come
to
God
with
an
heart
submitting
to
him
,
he
imposeth
most
strange
and
horrid
things
upon
God
:
For
either
he
saith
in
his
heart
,
that
God
knows
not
what
his
intentions
are
(
he
never
means
nor
hath
an
heart
to
forsake
this
or
that
sin
)
which
is
to
make
him
no
God
;
or
else
,
if
he
thinks
that
God
knows
his
heart
,
and
yet
he
will
take
the
boldness
to
come
to
God
,
and
cry
for
mercy
,
and
to
be
helped
and
relieved
:
Mark
what
he
imposeth
upon
God
hereby
,
he
would
have
God
act
strangely
against
his
own
Wisdom
;
the
language
of
that
mans
prayer
is
,
Do
but
save
my
life
at
this
time
,
and
I
will
sin
more
and
more
against
thee
;
Do
but
let
me
enjoy
mine
estate
,
and
it
shall
be
the
fomentor
of
my
lusts
,
and
the
weapons
of
mine
unrighteousness
against
thee
;
do
but
take
off
my
burden
,
and
I
will
be
like
an
untamed
Ass
in
the
desart
.
God
hath
declared
and
revealed
his
wrath
from
Heaven
against
all
ungodliness
and
unrighteousness
of
men
that
hold
the
truth
in
unrighteousness
;
men
that
know
what
they
should
do
,
and
do
it
not
;
yet
they
are
so
unrighteous
to
God
,
and
to
themselves
,
that
they
will
not
suffer
this
truth
to
work
upon
their
spirits
:
these
men
call
to
God
for
mercy
,
when
as
God
hath
declared
that
he
will
shew
no
mercy
to
men
that
walk
thus
in
the
stubbornness
of
their
hearts
;
but
that
his
wrath
shall
burn
against
them
,
that
he
will
be
their
Enemy
,
and
oppose
himself
to
all
their
wickedness
.
When
thou
knowest
thy
heart
is
stark
naught
,
and
art
privy
to
thy
secret
mischievous
intentions
unto
God
and
to
his
Truth
,
thou
comest
to
beg
of
God
to
shew
thee
mercy
,
which
so
much
goes
against
his
Will
;
see
what
thou
imposest
upon
the
Nature
of
God
,
who
is
most
good
and
holy
;
thou
in
the
baseness
and
rottenness
of
thy
heart
,
which
holdest
a
confederacy
with
sin
,
comest
to
God
in
this
infinite
contradiction
wherein
thou
standest
to
him
,
and
beggest
of
him
that
he
will
take
thee
into
his
bosom
,
and
be
kind
unto
thee
.
Was
there
ever
such
a
request
made
to
a
man
,
that
he
would
take
this
Serpent
and
that
Toad
into
his
bosom
?
I
know
God
doth
so
in
effect
,
but
then
they
cease
to
be
such
:
Never
doth
a
man
put
up
a
prayer
to
God
with
a
purpose
of
continuing
in
his
sin
,
but
he
imposeth
a
strange
thing
on
the
Will
of
God
.
Micah
3.11
.
It
is
said
,
They
build
Zion
with
blood
,
and
yet
will
they
loan
upon
the
Lord
.
And
you
have
a
pregnant
example
,
Jer.
3.5
,
6.
Wilt
thou
turn
when
we
cry
to
thee
,
my
Father
?
will
he
reserve
his
anger
for
ever
?
Here
is
a
great
sense
of
evil
;
but
saith
he
,
Thou
hast
spoken
and
done
evil
things
;
and
at
that
very
time
was
the
hearts
of
this
people
set
against
God
,
when
they
came
beging
,
praying
and
crying
that
God
would
help
them
and
shew
them
mercy
.
That
shall
suffice
for
the
second
thing
;
Why
,
when
we
come
to
God
,
we
must
come
with
resigning
of
our selves
,
with
a
hearty
giving
up
of
our selves
to
his
Commands
,
and
in
all
things
to
be
disposed
of
by
him
.
A
third
thing
propounded
was
,
What
Argument
this
is
,
or
wherein
the
force
of
it
lies
,
that
we
should
plead
this
with
God
,
[
Save
me
,
for
I
am
thine
?
]
There
is
a
three-fold
strength
in
this
Argument
.
1.
The
Law
of
Nature
,
which
obligeth
a
father
to
be
good
to
his
child
,
the
husband
to
his
wife
,
&c.
And
God
hath
subjected
himself
more
unto
the
Law
of
Nature
,
he
lies
more
under
it
,
then
any
of
these
;
and
doth
more
perfectly
,
fully
and
gloriously
fulfil
this
Law
of
Nature
,
then
any
;
ther
is
no
father
like
him
,
no
friend
,
no
husband
like
him
.
Can
a
mother
forget
her
child
?
can
she
?
Yet
I
will
not
forget
thee
,
Isai
.
49.4
.
A
mother
can
hardly
do
it
;
Nature
teacheth
her
to
have
bowels
,
and
a
merciful
remembrance
toward
her
child
;
much
more
will
I
,
saith
God
.
2.
When
we
can
say
to
God
,
I
am
thine
,
we
plead
the
Covenant
that
God
hath
made
with
us
,
wherein
he
is
become
our
Father
and
Friend
:
And
this
is
that
which
was
pleaded
in
Isai.
63.16
.
Doubtless
,
or
surely
thou
art
our
Father
,
though
Abraham
be
ignorant
of
us
,
and
Israel
acknowledg
us
not
,
(
because
they
are
gone
,
and
so
have
no
cognisance
of
us
now
;
)
yet
Thou
,
O
Lord
,
art
our
Father
and
our
Redeemer
;
thy
Name
is
upon
us
.
See
what
a
conclusion
here
is
made
;
Doubtless
thou
art
our
Father
,
and
therefore
we
call
to
thee
for
help
.
3.
There
is
this
encouragement
and
strength
that
the
spirit
of
a
man
receives
in
thus
arguing
with
God
,
that
if
he
can
say
in
truth
,
I
am
thine
,
God
much
more
will
say
to
the
creature
,
I
am
thine
.
If
we
have
so
much
love
to
offer
our selves
to
God
,
to
become
his
;
much
more
will
the
love
of
God
make
him
to
become
ours
:
for
God
loves
first
,
and
most
,
and
surest
.
If
mine
heart
rise
toward
God
,
much
more
is
the
heart
of
God
toward
me
;
because
there
Love
is
in
the
Fountain
.
CHAP.
IV.
Wicked
mens
prayers
not
to
be
dreaded
.
The
sins
of
those
that
pray
,
greatest
.
Some
out-live
the
contests
of
the
Spirit
.
Three
things
to
be
still
done
by
those
who
have
resigned
themselves
to
God
.
NOw
I
come
to
the
Application
.
Vse
.
If
there
must
be
such
a
Resigning
of
our selves
to
God
,
when
we
come
to
him
,
then
truly
you
need
never
fear
the
prayers
of
the
men
of
this
world
;
assure
your selves
they
wish
you
as
much
evil
as
it
is
possible
,
and
their
hearts
cannot
love
you
,
they
envy
all
your
welfare
,
and
the
constant
vote
of
their
spirits
is
,
that
your
day
were
turned
into
night
,
and
that
in
stead
of
light
darkness
should
be
round
about
you
;
but
it
matters
not
;
though
they
put
up
such
prayers
to
God
,
they
are
but
bruta
fulmina
.
The
reason
of
it
is
,
because
they
come
to
God
without
that
which
is
the
nerves
and
sinews
of
prayer
:
If
they
come
to
God
,
and
bow
the
knee
before
him
,
that
God
would
bless
them
,
and
prosper
them
;
poor
Creatures
!
they
speak
to
no
purpose
,
because
they
deal
hypocritically
with
God
;
for
they
bow
the
knee
,
and
call
him
Lord
,
as
if
he
were
their
Lord
;
but
they
do
what
they
list
,
and
are
their
own
Lords
,
Rulers
and
Commanders
.
Hos.
7.14
.
God
saith
the
people
of
Israel
dealt
so
with
him
,
They
did
not
cry
to
me
with
their
hearts
,
when
they
howled
upon
their
beds
,
and
assembled
themselves
for
corn
and
for
wine
,
and
rebelled
against
me
.
They
pray
that
God
would
do
so
such
a
good
turn
for
them
,
but
they
shut
their
hearts
against
God
,
and
had
a
rebellious
spirit
at
the
same
time
:
Though
I
have
strengthened
their
arm
,
yet
they
imagined
mischief
against
me
;
They
are
no
friends
of
my
Cause
and
Kingdom
in
this
world
,
but
wish
their
overthrow
,
though
I
have
shewed
them
mercy
.
In
Hos.
4.7
,
8.
it
's
said
,
They
have
set
their
hearts
on
iniquity
,
and
it
shall
be
like
people
,
like
Priests
;
and
I
'le
punish
them
for
their
ways
,
and
reward
them
for
their
doings
;
or
as
the
word
is
,
I
will
cause
their
doings
to
be
turned
upon
them
.
Men
may
think
when
they
come
to
God
,
that
the
sins
of
so
many
years
past
are
forgotten
,
that
God
will
not
reckon
with
them
for
sins
so
long
past
;
and
so
they
come
to
God
in
their
filth
,
and
with
their
hearts
unwashen
:
But
saith
God
,
They
are
deceived
,
I
will
turn
their
ways
upon
them
;
and
though
they
be
sins
of
so
long
time
backward
,
yet
I
'le
remember
them
.
In
Hos.
8.3
.
Israel
cryed
to
me
,
My
God
,
we
know
thee
:
What
saith
God
?
Israel
hath
cast
off
the
thing
that
is
good
,
the
Enemy
shall
pursue
him
;
They
have
set
up
Kings
,
but
not
by
me
,
&c.
They
say
,
My
God
,
we
know
thee
;
No
,
saith
God
,
I
'le
not
know
you
,
thou
hast
cast
off
the
thing
that
is
good
.
Mal.
2.2
,
3.
You
have
God
expressing
himself
to
this
purpose
,
If
you
will
not
hear
,
and
lay
to
heart
,
to
give
glory
to
my
Name
:
A
man
dishonors
God
,
and
puts
the
greatest
indignity
and
affront
upon
God
that
can
be
,
when
he
refuseth
to
hear
and
obey
;
Then
I
'le
curse
your
blessings
,
and
cast
even
the
dung
of
your
solemn
Feasts
on
your
faces
,
&c.
That
's
a
strange
thing
,
but
it
was
so
;
their
solemn
Feasts
were
as
dung
to
God
,
and
God
saith
he
will
cast
them
as
dung
in
their
faces
;
and
they
shall
be
a
dunghill
which
my
Soul
abhors
.
You
need
not
fear
the
prayers
of
such
men
as
are
without
yoke
,
and
fear
not
God
;
but
the
prayers
of
Saints
are
to
be
dreaded
,
because
they
have
power
with
God
;
if
they
come
to
God
and
say
,
Save
me
,
I
am
thine
,
God
will
answer
,
I
am
thine
,
I
will
save
thee
.
2.
If
when
we
come
to
God
,
we
must
make
a
resignment
of
our selves
to
God
,
and
acknowledg
we
are
not
our
own
,
but
his
;
Then
we
learn
secondly
,
that
the
sins
of
a
praying
people
are
the
greatest
sins
;
there
be
no
sins
that
are
so
out
of
measure
sinful
,
as
the
sins
of
those
that
pray
,
and
pray
most
.
Hath
God
made
thee
as
a
Prince
with
himself
?
hath
God
set
open
a
door
that
thou
mayst
have
access
to
him
?
hath
he
given
thee
leave
in
the
day
of
thy
straits
to
pour
out
thy
Soul
?
hast
thou
in
the
midst
of
those
mercies
,
in
the
sense
of
the
sweetness
of
those
visions
,
said
to
God
,
that
thou
art
his
?
and
hast
thou
departed
from
him
?
hast
thou
given
to
him
a
withdrawing
shoulder
?
(
as
it
's
said
of
them
:
)
This
sin
is
of
the
highest
nature
,
for
it
is
a
renewed
Apostacy
.
Those
that
are
without
God
and
Christ
in
the
world
are
Apostates
,
but
it
is
by
one
Apostacy
,
it
is
a
continued
act
wherein
they
are
held
;
but
now
thou
art
gone
out
from
God
,
after
thou
hadst
returned
to
him
;
thou
hast
gone
from
the
unspeakable
refreshings
of
the
Father
of
mercies
,
and
hast
offered
violence
to
the
many
engagements
which
thou
hast
layd
,
yea
which
they
have
layd
upon
thy
Soul
;
thou
hast
broken
the
bonds
of
them
all
.
Sins
after
Resignation
,
and
after
the
matter
of
difference
is
taken
up
between
God
and
the
Creature
,
are
not
to
be
easily
passed
over
;
they
are
the
worst
sins
.
Remember
your
selves
,
as
many
as
have
known
Jesus
Christ
;
when
you
said
to
God
,
that
you
would
walk
with
him
,
did
you
mean
it
?
And
hast
thou
fallen
from
the
truth
into
a
lye
?
The
world
many
times
come
to
God
,
and
say
many
good
words
,
that
they
will
be
his
;
but
,
as
it
's
said
of
them
in
Psal.
78.36
.
They
flattered
with
their
lips
,
and
lyed
with
their
tongues
;
their
hearts
were
not
stedfast
in
the
Covenant
with
their
God
.
They
minded
no
such
thing
,
but
thou
didst
;
and
therefore
boundst
thy self
more
,
thou
didst
intend
to
be
bound
:
When
thou
engagedst
thy self
to
God
,
thou
didst
it
upon
the
greatest
reason
,
through
the
enforcement
of
the
highest
Arguments
:
thou
feltst
the
power
of
God
conquering
and
subduing
thee
,
and
thou
yieldedst
thy self
to
be
his
for
ever
:
And
remember
how
often
thou
hast
said
this
to
God
.
Is
not
the
voyce
of
thy
Soul
still
in
his
ears
?
Doth
not
he
remember
the
language
thou
hast
uttered
?
And
after
thou
hast
said
it
again
and
again
,
that
thou
wouldst
do
no
more
so
;
after
thou
hast
said
,
Thou
art
and
shalt
be
my
God
;
for
thee
to
draw
back
,
and
start
aside
,
it
's
a
sin
that
wants
a
name
,
it
's
so
haynous
in
its
kind
,
so
horrid
in
its
nature
.
What
high
injustice
is
this
in
thee
,
to
arrogate
a
liberty
to
thy self
,
when
thou
hast
so
solemnly
parted
with
it
into
his
hands
whose
it
was
?
Nay
was
it
not
after
thou
hadst
experience
of
walking
in
thine
own
ways
?
Didst
thou
not
know
what
sin
meant
?
It
's
an
argument
the
Apostle
useth
,
Colos.
3.6
.
[
Wherein
you
sometimes
walked
.
]
You
know
what
it
is
to
be
in
your
sins
.
Did
you
not
in
the
day
of
your
sorrow
say
in
your
heart
,
I
will
go
to
God
again
?
Oh!
how
happy
was
it
when
I
was
with
him
?
How
sweet
were
those
days
wherein
I
walked
under
the
Government
of
Jesus
Christ
?
and
was
blessed
with
the
constant
communication
of
the
counsel
of
the
Spirit
of
life
and
peace
?
Was
not
that
thy
speech
which
was
the
Churches
?
Hos.
2.7
.
I
'le
go
and
return
to
my
first
husband
,
for
then
it
was
better
with
me
then
now
.
Now
after
all
this
to
sin
against
God
,
to
indulge
your selves
to
take
a
liberty
and
freedom
to
transgress
against
him
,
to
whom
you
have
so
engaged
your selves
;
what
a
breaking
of
heart
,
what
shame
of
face
should
this
be
?
When
now
thou
hast
put
weakness
upon
the
strongest
bonds
,
what
hast
thou
said
?
Christ
is
nothing
,
of
no
account
;
there
is
more
in
my
sins
then
in
Christ
;
there
is
more
in
the
satisfaction
of
my
own
desires
,
then
in
the
enjoyment
of
Jesus
Christ
:
for
thou
hast
left
one
for
the
other
.
Thou
didst
think
it
was
best
,
when
thou
didst
give
thy self
to
him
;
and
what
injury
hast
thou
done
to
the
great
and
holy
one
?
Thou
hast
set
light
by
him
,
to
whom
to
be
given
thou
thoughtst
it
thy
happiness
;
thou
thoughtst
it
wonderful
mercy
that
he
would
enter
into
a
new
Contract
with
thee
;
thou
thoughtst
that
should
be
an
everlasting
bond
of
Love
upon
thy
Soul
,
that
God
should
again
take
thee
a
Run-away
,
that
he
should
again
admit
thee
a
Rebel
and
a
Traytor
;
and
hast
thou
forgotten
all
this
?
Is
God
after
all
this
to
be
set
by
?
that
thou
canst
walk
so
,
and
do
as
thou
list
?
Therefore
upon
all
Considerations
,
the
sins
of
those
that
are
much
with
God
,
are
greatest
;
because
upon
their
conversings
,
parlies
and
treaties
that
they
hold
with
God
,
still
they
acknowledg
themselves
not
to
be
their
own
,
but
his
;
such
therefore
shew
not
the
candor
and
sincerity
of
a
right
spirit
.
It
's
a
sad
demonstration
of
a
heart
not
under
the
power
of
divine
Love
,
and
very
much
alienated
from
God
,
that
upon
sight
of
such
miscarriages
is
not
broken
and
melted
.
I
do
as
much
wonder
at
the
spirit
and
doctrine
of
some
men
,
as
at
any
thing
in
the
world
;
that
are
lifting
the
heads
of
Christians
above
all
sorrow
,
that
would
absent
them
from
all
mourning
,
that
would
have
them
to
be
all
joy
.
Poor
men
,
their
language
is
unnatural
:
They
must
mourn
,
and
cannot
but
mourn
,
if
their
hearts
be
right
;
He
that
knows
and
loves
God
,
cannot
but
feel
the
pain
and
burden
of
offences
against
him
.
It
's
as
impossible
that
Nature
should
cease
to
feel
the
smart
of
stripes
and
wounds
,
as
that
a
spirit
filled
with
or
acted
by
divine
Love
,
should
not
feel
the
wounds
and
wrongs
that
it
offers
to
his
Maker
.
Hezekiah
shewed
indeed
his
frailty
,
2
Chron.
32.26
.
But
[
notwithstanding
]
Hezekiah
humbled
himself
for
the
pride
of
his
heart
:
That
[
notwithstanding
]
is
a
word
to
be
observed
:
When
a
mans
heart
waxeth
proud
before
God
,
and
he
can
lift
up
himself
and
transgress
with
an
high
hand
;
when
the
heart
glories
in
any
thing
,
and
by
the
brightness
of
other
things
,
a
darkness
is
cast
upon
the
spirit
towards
God
;
when
this
man
comes
to
be
humbled
,
it
's
a
great
thing
:
Hezekiah
was
in
such
a
case
as
this
,
yet
[
notwithstanding
]
Hezekiah
humbled
himself
.
Vse
.
3
We
may
further
improve
this
Truth
by
way
of
Exhortation
,
partly
to
those
that
yet
have
not
given
themselves
up
to
God
,
that
have
not
said
in
truth
,
I
am
thine
;
and
partly
to
those
that
have
done
it
.
There
is
a
generation
of
men
that
are
under
no
bonds
to
God
,
they
acknowledg
him
not
,
that
are
free
from
righteousness
,
as
the
Apostle
saith
,
Rom.
6.20
.
They
have
not
so
much
many
of
them
as
felt
the
breakings
of
God
,
and
those
contentions
whereby
he
strives
with
their
unkindness
and
frowardness
;
they
never
so
much
as
came
to
debate
the
matter
;
or
treat
with
God
about
this
great
business
,
whether
they
should
be
his
or
no
;
but
live
at
peradventures
,
and
are
at
their
own
swinge
,
walking
after
the
will
of
the
mind
and
of
the
flesh
,
as
the
Apostle
speaks
.
There
is
another
sort
that
have
felt
many
tuggings
of
God
upon
them
;
God
hath
been
hammering
the
matter
upon
them
,
but
they
have
stood
it
out
;
sometimes
he
hath
brought
them
upon
their
knees
,
and
to
tears
;
nay
to
self-judging
,
to
condemn
themselves
in
his
presence
,
sometimes
they
have
cryed
and
roared
in
the
presence
of
God
:
such
wretches
there
are
in
the
world
,
which
have
out-lived
the
workings
of
the
power
of
God
upon
their
spirits
;
as
those
of
whom
it
is
said
,
Gen.
6.3
.
My
Spirit
shall
no
longer
strive
with
man
.
God
spoke
of
that
evil
and
wretched
world
,
that
though
he
had
striven
,
not
only
by
the
preaching
of
Noah
,
and
of
the
Ark
(
which
was
a
very
loud
Sermon
,
)
but
also
with
his
Spirit
;
for
there
is
no
generation
of
men
that
are
ever
free
from
those
contests
of
God
,
but
the
light
that
is
in
them
hath
pleaded
Gods
cause
against
their
wickedness
and
lusts
:
Well
,
saith
God
,
now
I
see
they
have
stood
out
all
this
while
,
my
Spirit
shall
no
longer
strive
with
man
;
Let
them
alone
,
as
he
said
concerning
Ephraim
,
Hos
.
13.
The
Apostles
language
,
2
Cor.
10.5
.
(
besides
many
other
Scriptures
)
supposeth
that
there
is
often
a
fight
in
our
Souls
against
God
;
Bringing
every
thought
of
the
heart
into
obedience
.
That
word
,
bringing
into
obedience
,
signifies
a
taking
of
the
spirit
of
man
as
with
a
sword
or
spear
;
God
comes
and
arms
himself
against
men
;
and
when
he
comes
thus
in
power
,
they
yield
themselves
to
him
,
and
they
are
blessed
.
But
there
are
such
that
always
stand
out
,
that
resist
the
Holy
Ghost
;
as
those
stiff-necked
Jews
in
Acts
7.
Or
if
they
yield
,
yet
not
in
sincerity
,
not
in
truth
;
but
as
it
's
said
,
Jer.
3.10
.
Yet
for
all
this
her
treacherous
Sister
did
not
turn
to
me
with
the
whole
heart
,
but
feignedly
,
or
in
falshood
.
Now
concerning
these
persons
I
shall
say
but
very
few
words
.
Canst
thou
come
to
God
with
such
a
spirit
as
this
?
What
state
art
thou
in
,
O
man
?
Thou
must
not
,
thou
canst
not
forbear
praying
:
At
one
time
or
other
the
worst
in
the
world
lift
up
their
eyes
and
hearts
to
their
Maker
:
The
very
Heathens
do
not
,
cannot
withhold
from
this
.
If
not
the
light
that
is
in
men
,
yet
their
straits
and
afflictions
will
cause
them
to
come
as
Petitioners
to
God
:
and
wilt
thou
come
to
God
with
a
petition
in
one
hand
,
and
with
weapons
of
defiance
in
the
other
hand
?
Wilt
thou
come
to
God
with
the
face
of
a
Petitioner
,
and
with
the
spirit
of
a
Rebel
?
What
infinite
boldness
is
this
with
God
?
I
have
before
shewed
you
the
horridness
of
this
kind
of
prayer
,
and
the
horrid
things
that
such
prayers
impose
upon
God
.
But
consider
further
,
whilest
thou
retainest
a
resolution
and
bent
of
heart
set
towards
thy
sin
;
and
yet
wilt
pray
;
thou
art
in
a
necessity
of
sinning
,
do
thou
what
thou
canst
:
If
thou
dost
not
pray
,
thou
sinnest
,
by
breaking
of
a
Law
of
Nature
,
which
enjoyns
the
creature
to
acknowledg
his
dependance
upon
his
Maker
,
by
prayer
and
supplication
:
If
in
the
day
of
thy
distress
thou
comest
to
ask
mercy
,
thou
sinnest
more
.
So
that
thou
art
as
a
Ship
between
two
Rocks
,
that
must
needs
perish
upon
one
,
there
is
no
escaping
:
so
is
thy
Soul
in
the
midst
of
sin
;
and
to
be
in
the
midst
of
sin
,
is
to
be
in
the
midst
of
death
.
And
thou
every
day
makest
thy
condition
more
unhappy
;
that
wherein
thou
blessest
thy self
,
and
rejoycest
,
thy
prayers
are
so
far
from
being
any
reasonable
relief
unto
thee
,
that
they
are
matter
of
amazement
and
astonishment
to
a
man
that
rightly
understands
.
What
have
I
done
?
[
may
such
a
man
say
:
]
I
have
been
with
God
,
and
mock'd
him
to
his
face
;
I
have
called
him
Lord
,
but
I
am
not
his
servant
;
but
serve
my self
and
divers
lusts
:
I
called
my self
his
Subject
,
but
I
am
a
Rebel
.
Nay
this
is
a
blaspheming
of
God
:
Men
commonly
are
afraid
of
blasphemy
;
but
thou
that
comest
to
God
praying
,
but
sinning
,
(
that
is
,
having
thy
heart
upon
thy
evil
ways
,
)
thou
that
comest
praying
,
but
not
yielding
;
thou
blasphemest
God
to
his
face
,
thus
;
to
make
thy self
equal
with
God
is
blasphemy
;
it
was
so
judg'd
in
the
heart
of
that
people
,
Joh.
10.
but
they
mistook
in
the
Case
:
But
when
thou
makest
thy self
the
chiefest
of
thine
own
affections
,
thou
makest
thy self
equal
with
God
,
whose
priviledg
and
supremacy
it
is
to
be
chiefest
in
the
affections
of
his
Creature
,
and
to
have
the
highest
superintendency
over
the
spirits
of
his
people
,
to
command
them
.
Nay
thou
makest
thy self
greater
then
God
,
because
thou
thinkest
it
nothing
to
transgress
,
to
offend
,
and
offer
violence
to
his
Commands
;
but
thou
takest
all
pleasure
and
contentment
in
gratifying
thine
own
wicked
spirit
.
Thou
makest
that
greatest
to
which
thou
most
yieldest
;
when
thou
then
yieldest
unto
sin
,
and
leavest
God
,
hast
not
thou
made
thy self
greater
then
God
?
Very
high
dishonors
are
offered
to
God
in
such
a
course
,
past
expression
.
Mark
that
in
Mal.
2.2
.
If
you
will
not
hear
and
lay
to
heart
,
to
give
glory
to
my
Name
,
I
will
even
send
a
curse
upon
you
.
If
you
will
not
hear
and
yield
your selves
to
my
Commands
,
to
give
me
glory
:
[
As
if
he
had
said
,
]
If
you
will
not
acknowledg
me
to
be
what
I
am
,
but
deny
me
;
if
you
will
not
submit
to
the
Authority
and
Wisdom
of
my
Commands
,
I
'le
send
a
Curse
upon
you
.
And
by
this
means
thou
dost
as
thou
canst
destroy
that
which
doth
only
difference
thee
from
Devils
;
for
the
Devils
are
cast
into
that
condemnation
which
shall
come
upon
the
world
,
but
Man
hath
a
possibility
to
escape
:
Now
thou
dost
what
thou
canst
to
make
thy
Salvation
impossible
,
and
to
fasten
and
tye
up
thy
Soul
to
the
condemnation
of
those
apostate
Angels
;
whilest
thou
refusest
to
turn
unto
God
,
from
whom
thou
hast
departed
;
and
dost
not
acknowledg
the
grace
and
mercy
of
that
open
door
for
poor
creatures
to
return
again
to
the
God
of
mercy
.
And
be
sure
of
this
,
If
you
be
not
the
Lords
,
the
Lord
will
not
be
yours
:
You
have
such
a
passage
,
They
are
not
mine
,
break
down
their
bulwarks
;
I
'le
take
no
knowledg
of
Jerusalem
,
because
she
takes
no
knowledg
of
me
.
What
a
thing
is
this
,
that
God
stands
with
both
hands
to
give
out
mercy
to
the
Creature
,
(
as
it
is
said
of
Wisdom
,
Prov.
3.16
.
Length
of
days
is
in
her
right
hand
,
and
in
her
left
hand
riches
and
honour
,
)
and
that
the
Creature
shall
bend
both
his
hands
against
God
?
Such
a
passage
you
have
in
Micah
7.3
.
Men
do
evil
with
both
hands
earnestly
.
Now
then
consider
how
much
it
concerns
every
one
of
you
that
have
not
yet
given
your selves
to
God
to
do
it
now
.
What
an
unhappy
creature
art
thou
if
God
shall
shut
out
thy
prayers
,
when
straits
,
fears
and
death
come
?
Thy
prayers
are
no
more
then
the
howling
of
Dogs
and
Wolves
,
because
thou
prayest
to
God
,
and
thy
spirit
is
not
given
up
in
obedience
to
him
.
I
shall
now
turn
to
those
who
have
given
up
their
spirits
to
God
;
You
must
do
it
still
when
you
come
to
God
.
Faith
and
Love
,
which
are
two
fundamental
graces
,
of
universal
influence
to
all
the
rest
,
are
to
be
continually
used
and
acted
:
Others
are
to
be
acted
upon
occasion
,
but
these
have
their
constant
work
,
every
day
these
must
be
acted
.
When
I
say
,
that
upon
our
coming
to
God
,
there
must
be
a
giving
up
of
our selves
to
God
;
I
mean
these
three
things
:
1.
That
there
must
be
a
willing
and
hearty
acknowledgment
,
that
we
are
Gods
,
and
not
our
own
:
We
must
see
the
bonds
of
God
upon
upon
us
,
and
like
it
,
and
own
it
;
we
must
hate
all
other
freedom
that
is
offered
us
,
we
must
account
it
true
bondage
,
and
be
glad
that
such
a
day
is
come
,
wherein
God
took
us
out
of
our
own
hands
,
and
hath
taken
us
into
his
.
Psal.
119.106
.
I
have
sworn
,
and
will
perform
;
I
confess
,
Lord
,
that
is
my
hand
and
my
bond
;
I
will
not
for
a
thousand
worlds
go
back
.
Certainly
,
there
should
be
no
other
spirit
in
you
,
when
you
come
to
God
,
but
to
acknowledg
your selves
to
be
his
,
and
under
his
Commands
;
a
Christian
cannot
but
do
it
.
Partly
,
because
he
sees
his
happiness
lies
in
this
;
he
sees
in
his
coming
again
to
be
the
Lords
,
there
is
a
restitution
of
all
that
blessedness
from
which
he
fell
by
his
Apostacy
.
By
becoming
Gods
,
he
sees
that
God
also
is
become
his
.
How
may
the
Soul
raise
it self
in
joy
,
when
it
can
say
this
,
God
is
my
God
,
all
he
hath
and
is
,
is
mine
;
he
is
mine
to
all
Eternity
.
The
acknowledging
of
this
engagement
wherein
he
stands
to
God
,
and
of
Gods
engaging
of
himself
to
him
,
is
all
his
happiness
,
from
whence
springs
all
his
power
and
confidence
in
prayer
;
I
can
go
boldly
,
saith
he
,
to
Heaven
,
because
God
is
my
God
;
I
can
go
and
ask
all
things
,
because
he
is
mine
,
and
I
am
his
.
Partly
also
,
because
he
loves
him
with
a
love
of
complacency
;
the
Soul
hath
all
contentment
in
him
:
Never
did
a
spouse
speak
to
her
husband
,
whom
her
Soul
loved
to
the
highest
,
more
willingly
,
and
say
,
I
am
thine
,
then
the
spirit
of
an
upright
man
saith
to
God
,
Lord
,
I
am
thine
.
And
he
loves
him
with
a
love
of
thankfulness
:
Hast
thou
given
thy self
to
me
,
saith
he
,
and
shall
I
then
withhold
my self
from
thee
?
Hast
thou
,
who
art
so
great
,
done
all
this
for
me
?
and
shall
I
stand
out
against
thee
?
He
will
willingly
acknowledg
himself
to
be
his
;
the
Saints
often
do
this
:
David
above
twenty
times
comes
with
this
acknowledgment
in
this
Psalm
,
and
in
Psal.
116.16
.
I
am
thy
servant
,
I
am
thy
servant
.
To
say
it
once
was
not
enough
;
he
saith
it
again
,
to
shew
the
sincerity
of
his
spirit
,
and
to
witness
that
his
heart
was
fully
pleased
with
this
,
that
he
was
not
his
own
,
but
the
Lords
.
2.
There
must
be
a
perfecting
and
compleating
of
our
Resignment
:
All
beginnings
are
but
cold
;
yet
there
are
some
excellencies
in
our
primitive
and
first
resigning
of
our selves
to
God
,
which
without
great
wariness
are
not
preserved
till
after
times
.
In
the
day
of
love
,
when
God
first
comes
with
terms
of
peace
,
O
how
freely
doth
the
Soul
go
out
!
and
how
willingly
doth
it
offer
it self
to
him
?
The
flower
and
beauty
of
this
first
love
,
how
hardly
are
they
maintained
?
But
what
ever
spirit
there
is
in
our
first
love
,
it
is
certain
that
it
's
imperfect
,
and
we
therefore
live
to
make
it
compleat
:
Compleat
extensively
,
as
our
spirits
and
minds
come
to
be
enlarged
in
the
knowledg
of
the
Will
of
God
,
as
God
makes
himself
more
known
;
I
,
saith
the
Soul
,
I
will
do
that
,
and
that
too
.
And
so
intensively
,
the
heart
and
Soul
cleaves
unto
God
in
more
height
and
vigor
of
affection
;
as
it
is
said
of
Jehosaphat
,
who
walked
with
God
before
and
was
the
Lords
;
yet
in
2
Chron.
13.6
.
Jehosaphats
heart
was
lifted
up
in
the
ways
of
God
:
His
spirit
was
raised
before
towards
God
,
but
now
raised
to
an
higher
pitch
,
and
greater
strength
;
he
did
encourage
and
fortifie
himself
in
the
ways
of
God
.
A
third
thing
that
must
be
done
,
is
this
;
After
any
unfaithfulness
,
treachery
,
or
base
departing
from
God
,
there
must
be
a
renovation
of
our
Resignation
:
We
must
again
give
our selves
to
him
.
Having
offered
this
injury
to
God
,
to
deny
him
his
right
,
we
cannot
again
come
to
him
,
but
we
must
restore
it
,
and
acknowledg
our selves
to
be
his
.
It
was
good
counsel
given
Job
,
by
that
friend
of
his
,
Job
34.31
.
Surely
it
is
meet
to
be
said
unto
God
,
I
have
born
chastisement
,
I
will
not
offend
any
more
:
that
which
I
see
not
,
teach
thou
me
;
and
if
I
have
done
iniquity
,
I
'le
do
no
more
.
With
such
a
spirit
you
must
come
to
God
;
I
confess
I
have
offered
violence
to
that
right
thou
hast
in
me
,
but
I
'le
do
so
no
more
;
and
here
I
am
a
straying
sheep
,
I
have
a
foolish
rebellious
heart
;
I
offer
my self
again
to
thy
Government
,
and
to
the
Conduct
and
and
Command
of
thy
spirit
.
There
must
be
in
those
that
have
given
themselves
to
God
,
a
resigning
and
giving
up
of
themselves
in
prayer
.
Consider
it
,
in
vain
else
do
we
pray
:
God
hath
given
us
leave
to
come
to
him
,
and
hath
engaged
himself
to
hear
us
;
but
upon
condition
;
there
must
be
a
hearing
on
both
sides
:
He
hath
said
,
that
if
any
man
come
to
him
in
the
stoutness
of
his
spirit
,
he
will
not
regard
him
;
he
hath
abundantly
in
the
Scripture
disliked
such
,
and
their
prayers
he
hates
.
In
Jer.
11.13
,
14.
you
have
a
full
expression
of
this
.
Concerning
this
resigning
of
our selves
to
God
,
it
cannot
be
dispensed
with
;
God
hath
sworn
this
shall
be
done
:
Rom.
14.11
.
As
I
live
,
saith
the
Lord
,
Every
knee
shall
bow
before
me
.
God
will
have
it
done
:
He
hath
put
conditions
upon
prayer
;
partly
,
because
he
loves
his
people
;
he
knows
there
is
no
greater
happiness
to
them
,
then
to
cease
to
be
their
own
,
and
become
his
.
As
a
father
pities
his
child
that
wanders
abroad
in
the
desart
,
and
tells
him
,
Except
he
will
submit
himself
to
him
,
he
will
never
take
him
into
his
house
;
He
doth
this
,
because
he
knows
the
happiness
of
his
child
lies
in
a
sub●rdination
to
his
father
.
Again
,
God
doth
it
to
put
his
people
into
a
capacity
of
having
and
enjoying
the
things
they
ask
:
For
what
art
thou
fit
for
,
O
man
?
If
thou
comest
to
God
as
a
petitioner
,
and
come
with
thy
heart
lifted
up
against
him
,
either
the
good
thou
desirest
cannot
come
to
thee
,
or
it
will
come
as
a
rod
,
and
a
snare
;
at
the
best
it
will
be
be
bitterness
to
thy
Soul
.
Consider
,
Not
to
come
in
sincerity
,
to
yield
your selves
to
God
,
is
not
to
come
after
the
Law
of
Prayer
.
When
you
come
to
ask
of
God
,
God
then
asks
of
you
;
the
requests
are
mutual
and
reciprocal
:
when
you
come
to
God
,
it
is
not
your
business
alone
,
but
God
hath
something
to
treat
with
you
about
:
It
is
fit
if
you
ask
,
and
would
have
God
hear
you
,
to
have
God
grant
your
things
;
but
you
should
grant
him
his
,
especially
considering
he
is
free
;
He
needs
not
give
what
thou
askest
,
but
thou
art
bound
to
give
what
he
asketh
;
there
is
no
proportion
between
that
which
thou
askest
of
God
,
and
that
he
asks
of
thee
:
God
asks
of
thee
to
give
up
thy self
;
and
what
art
thou
fit
for
?
A
creature
more
contemptible
then
a
rotten
Carkass
that
lies
in
a
ditch
:
Wel
,
saith
God
,
as
bad
as
thou
art
,
let
me
have
thee
,
give
up
thy self
to
me
.
And
what
dost
thou
ask
of
God
?
Pardon
and
eternal
life
.
Besides
,
God
spake
first
:
You
come
indeed
and
ask
,
but
God
spake
first
:
Thou
sayst
,
Lord
,
hear
my
prayer
;
but
saith
God
,
My
words
are
gone
out
first
,
hear
me
.
God
prevents
thee
with
requests
,
and
hath
been
long
waiting
upon
thee
,
that
thou
wouldst
come
in
,
and
give
up
thy self
to
him
.
Consider
,
what
it
is
that
you
come
for
,
what
do
you
plead
with
God
for
?
You
would
have
God
to
be
yours
,
to
do
you
good
to
the
utmost
,
not
to
withhold
any
good
thing
from
you
;
then
will
you
grant
God
this
one
request
,
when
you
ask
so
many
of
him
?
You
ask
a
thousand
things
of
God
,
God
asks
but
this
one
of
you
,
Give
up
your selves
to
him
.
You
would
have
God
to
be
yours
for
ever
;
if
you
ask
so
great
things
,
is
it
not
meet
that
you
should
restore
God
his
ancient
Right
?
Surely
God
is
full
of
grace
and
mercy
unto
his
people
;
they
can
set
their
seals
to
this
,
that
he
is
a
God
hearing
prayer
:
See
what
an
ingenuous
acknowledgment
the
Apostle
makes
of
the
goodness
of
God
;
1
Joh.
5.15
.
We
know
that
he
hears
us
,
what
ever
we
ask
of
him
;
and
we
know
that
we
have
the
petition
that
we
desire
of
him
.
It
's
in
effect
as
much
as
this
,
we
can
have
what
we
will
of
God
.
You
that
walk
with
him
,
what
is
it
that
you
may
not
get
of
him
?
You
never
come
for
any
thing
,
and
go
away
empty
;
he
hath
not
denyed
you
even
to
himself
;
therefore
it
much
concerns
you
when
you
come
to
God
,
to
give
up
your selves
to
him
.
Certainly
this
Resignation
is
a
work
of
a
sad
import
;
we
must
resign
our selves
,
we
must
be
Gods
;
we
were
his
before
:
this
imports
that
dreadful
violence
that
man
hath
exercised
upon
Gods
patience
,
that
should
humble
us
,
and
forward
the
work
when
we
come
to
resign
our selves
,
because
we
were
before
his
.
Let
me
shut
up
all
with
this
Exhortation
:
That
when
you
have
been
with
God
,
and
made
this
acknowledgment
,
that
you
are
his
,
and
have
dealt
in
truth
with
God
,
and
when
God
hath
shew'd
you
the
mercy
you
came
for
;
now
stand
fast
in
your
own
word
,
and
perform
it
;
break
not
your
word
with
him
to
whom
you
have
thus
engag'd
your selves
.
If
you
mind
,
you
may
have
a
true
description
of
your
own
spirits
,
you
shall
see
the
right
face
of
them
upon
change
of
seasons
.
Hast
thou
been
a
begger
in
the
day
of
thy
distress
?
Art
thou
enlarged
?
Is
the
mercy
come
?
Now
observe
thy
spirit
,
now
see
what
frame
thy
spirit
is
in
towards
God
,
when
thy
way
is
made
smooth
,
and
storms
are
layd
,
and
thou
art
at
rest
.
Observe
it
,
Men
are
very
apt
to
promise
in
a
day
of
trouble
,
Oh
,
upon
a
sick
bed
,
if
God
would
restore
me
,
I
would
walk
more
exactly
with
him
;
in
a
day
of
fear
,
what
is
more
common
then
to
say
so
?
And
as
in
Deut.
27.
when
they
heard
the
Word
of
God
repeated
to
them
,
they
shut
up
all
with
a
professed
willingness
to
submit
;
and
when
the
Curse
was
read
,
all
the
people
said
,
Amen
,
so
be
it
;
but
it
was
not
so
.
In
2
Chron.
12.
you
have
that
wicked
King
coming
to
God
,
crouching
before
God
,
and
offering
himself
before
him
,
but
it
was
not
done
effectually
;
what
ever
thoughts
he
had
at
that
time
that
he
would
be
the
Lords
,
they
went
off
again
.
Men
come
to
God
by
the
enforcement
of
distress
,
and
say
much
,
but
are
the
same
afterwards
;
they
take
up
new
words
,
but
their
hearts
are
what
they
were
before
.
Jer.
2.20
.
I
have
planted
thee
a
noble
vine
;
I
have
broken
the
yoke
,
and
burst
the
bonds
;
thou
saidst
,
I
will
not
transgress
:
But
what
was
the
temper
and
frame
,
what
was
the
spirit
of
this
people
indeed
?
When
under
every
high
hill
,
and
every
green
tree
thou
playest
the
harlot
.
She
had
a
whorish
and
a
wicked
spirit
,
even
then
when
she
said
to
God
,
I
'le
not
transgress
.
So
in
2
Chron.
34.29
.
you
see
what
a
fair
appearance
there
was
:
Josiah
being
stir'd
in
spirit
to
think
that
the
Lord
God
should
be
so
far
out
of
sight
,
and
mind
,
and
knowledg
;
and
knowing
what
danger
they
were
in
,
because
of
neglecting
the
Commandment
of
God
;
He
humbled
himself
,
and
the
people
joyned
with
him
,
and
engaged
themselves
unto
God
,
and
there
was
great
joy
and
alacrity
among
them
,
and
there
was
such
an
appearance
,
such
a
Passover
,
as
never
had
been
:
Notwithstanding
,
at
Chap.
26.16
.
it
's
said
,
that
they
mocked
the
Messengers
of
God
,
and
despised
his
Word
,
and
misused
his
Prophets
:
So
false
are
the
hearts
of
men
:
It
concerns
you
therefore
to
look
to
your
intentions
in
this
thing
.
Consider
,
That
the
word
is
gone
out
of
thy
mouth
;
thou
hast
promised
to
God
,
that
thou
wilt
be
his
;
if
thou
hast
not
done
it
formally
,
thou
hast
done
it
virtually
:
There
is
of
the
nature
of
a
promise
in
all
prayers
:
No
man
can
come
to
God
as
a
petitioner
,
but
he
comes
with
an
acknowledgment
of
him
as
his
Lord
;
therefore
having
promised
,
thou
oughtst
to
stand
to
it
;
a
promise
binds
always
,
but
chiefly
in
such
cases
as
these
.
1.
Where
the
thing
we
promised
was
due
before
it
was
promised
:
so
was
this
;
if
thou
hast
said
,
thou
wouldst
give
thy self
to
God
,
that
was
due
before
.
2.
Where
the
performance
of
the
promise
brings
no
loss
or
detriment
;
if
thou
fulfil
thy
promise
,
thou
losest
not
by
it
;
thou
partest
with
nothing
that
will
do
thee
good
;
in
that
thou
thy self
becomest
the
Lords
,
it
is
thy
perfection
,
and
thy
happiness
,
it
is
a
coming
to
the
very
state
of
Angels
.
No
creature
can
possibly
be
happy
,
but
in
a
subordination
to
him
that
is
the
supream
God
,
blessed
for
ever
:
Having
promised
therefore
,
make
good
thy
word
.
2.
Consider
,
That
by
being
with
God
,
and
having
obtained
the
things
you
sought
for
,
you
have
now
an
advantage
to
walk
as
the
Lords
;
to
make
good
your
word
.
Partly
,
because
your
way
is
enlarged
:
It
's
a
hard
thing
to
walk
with
God
in
ways
full
of
bryars
and
thorns
;
it
's
hard
to
walk
through
Seas
of
blood
,
and
mighty
storms
and
tempests
.
But
now
when
God
smooths
thy
way
,
and
removes
thy
fears
,
and
gives
thy
spirit
more
composedness
,
it
's
a
mighty
advantage
in
thy
hand
,
and
therefore
to
be
improved
.
David
was
of
this
spirit
,
Psal.
119.32
.
I
will
run
the
ways
of
thy
Commandments
when
thou
shalt
enlarge
my
heart
:
The
meaning
is
,
Fears
and
sorrows
compress
and
burden
me
,
and
make
me
walk
heavily
,
as
a
man
under
a
weight
;
but
if
thou
wilt
scatter
these
clouds
,
and
deliver
me
from
these
straits
,
and
comfort
my
Soul
;
if
thou
wilt
cheer
,
refresh
and
enlarge
me
,
then
I
will
run
thy
ways
;
I
'le
not
only
walk
in
them
,
but
walk
with
all
alacrity
and
celerity
:
I
entered
upon
these
words
,
when
the
sword
was
upon
the
march
,
and
fear
was
upon
us
terribly
.
Hath
God
appeared
,
delivered
,
and
saved
you
?
yea
,
are
the
clouds
of
blood
scattered
,
and
fallen
upon
the
heads
of
our
enemies
?
You
have
the
desire
of
your
Souls
;
the
bryars
are
removed
,
your
way
is
plain
;
now
walk
with
God
,
fulfil
your
word
to
him
,
to
whom
you
have
given
up
your selves
.
This
advantage
also
you
have
from
the
greatness
of
the
mercy
;
Great
mercies
do
awaken
the
Soul
,
renew
,
refresh
and
enliven
the
Souls
of
men
.
Now
,
if
God
hath
put
thee
upon
the
wing
,
defer
not
,
but
now
up
and
be
doing
;
pay
thy
vows
before
thy
heart
grow
cold
:
It
is
a
great
thing
to
lose
impressions
;
when
they
are
lost
,
they
are
hardly
regained
.
David
lay
long
,
before
he
was
the
same
that
he
was
before
his
fall
;
it
cost
him
much
pains
:
It
may
be
if
thou
grow
cold
again
,
that
God
will
heat
thee
in
a
fiery
furnace
;
He
hath
ways
enough
to
visit
upon
thee
the
neglects
of
the
seasons
of
grace
.
You
may
see
how
he
expresseth
himself
in
anger
against
his
people
,
Hos.
7.13
.
Wo
to
thee
,
for
thou
hast
fled
from
me
;
destruction
unto
thee
,
because
thou
hast
transgressed
against
me
;
though
I
have
redeemed
them
,
they
have
spoken
lyes
against
me
;
though
I
have
strengthened
their
arm
,
yet
they
have
imagined
evil
against
me
.
When
a
people
are
bound
by
mercies
,
and
yet
obey
not
,
it
displeaseth
.
God
was
very
angry
with
Hezekiah
;
for
what
?
because
he
did
not
return
according
to
the
mercies
he
had
received
.
Surely
the
mercy
you
have
received
is
great
;
it
must
be
measured
by
years
and
ages
;
it
is
not
one
mercy
,
but
a
multitude
,
a
heap
of
mercies
:
Look
how
many
mischiefs
the
wrath
of
malicious
men
would
have
heaped
upon
you
,
look
how
many
evils
your
own
fearing
hearts
could
devise
and
suggest
;
so
many
mercies
are
in
this
one
.
If
therefore
thou
hast
sought
God
,
and
God
hath
heard
thee
;
remember
when
thou
didst
come
to
God
,
thou
didst
come
upon
such
terms
,
not
to
receive
only
,
but
to
give
:
Thou
hast
promised
to
be
his
,
make
good
thy
word
:
Thou
didst
say
in
thy
distress
,
I
am
thine
,
Lord
,
save
me
;
say
now
in
the
day
of
thy
deliverance
,
I
am
thine
,
Lord
,
for
Thou
hast
saved
me
.
CHAP.
V.
The
knowledg
of
Interest
in
God
doth
much
further
our
approaches
to
God
.
It
begets
propensions
,
carries
the
spirit
in
a
due
frame
,
fits
it
for
all
divine
determinations
.
THere
is
yet
something
more
in
the
words
worthy
of
our
consideration
;
[
I
am
thine
:
]
What
's
the
fruits
of
this
apprehension
of
God
?
his
drawing
near
to
God
;
I
am
thine
,
save
me
.
The
knowledg
of
our
Interest
in
God
doth
much
further
our
approaches
to
God
.
Doctr.
When
a
man
is
once
assured
,
and
can
say
with
a
clear
spirit
,
I
am
thine
;
this
man
is
a
man
of
prayer
,
he
is
much
in
addresses
to
God
,
and
conversing
with
him
.
I
shall
give
you
the
sence
and
import
of
this
Point
in
these
two
or
three
things
.
First
;
That
when
God
out
of
his
unspeakable
goodness
hath
broke
through
the
dark
Cloud
that
was
between
him
and
us
,
and
hath
made
this
good
to
our
hearts
,
that
he
is
ours
;
this
begets
an
inclination
and
propension
,
an
aptness
to
have
recourse
to
God
,
and
converse
with
him
.
A
child
that
knows
his
father
,
though
strangers
pass
by
him
,
and
take
no
notice
of
him
;
yet
he
loves
to
be
with
him
;
and
the
more
he
hath
the
nature
of
a
child
,
the
more
he
loves
to
be
where
his
father
is
.
So
much
more
is
the
conjunction
of
the
Soul
with
God
,
and
the
enjoyment
of
God
,
the
portion
of
a
child
of
God
:
there
it
loves
to
be
;
and
,
if
it
might
,
there
it
would
be
,
and
no
where
else
.
This
Interest
is
such
,
that
it
begets
desire
upon
desire
,
that
the
Soul
hath
never
enough
of
God
;
there
is
a
constant
spring
of
motion
toward
God
,
that
makes
the
Soul
to
hang
after
him
,
as
after
that
in
which
its
life
is
.
In
Psal.
63.1
.
saith
David
,
O
God
,
thou
art
my
God
:
What
then
?
Early
will
I
seek
thee
,
my
Soul
thirsts
for
thee
,
my
flesh
also
longs
for
thee
,
&c.
Such
a
man
needs
not
much
driving
,
when
he
is
himself
;
he
is
drawn
of
God
,
he
needs
not
much
to
be
driven
by
other
things
.
[
My
Soul
thirsts
.
]
You
need
not
force
a
thirsty
beast
to
the
river
;
do
not
withhold
her
,
and
she
will
run
her self
:
There
needs
no
Law
to
bind
a
man
that
is
hungry
to
eat
his
meat
;
do
but
set
meat
before
him
,
and
he
will
eat
willingly
,
he
will
not
withhold
his
hands
.
That
man
that
hath
this
sealed
up
in
his
Soul
,
that
God
is
his
,
cannot
,
nor
will
for
ten
thousand
worlds
be
held
from
communion
with
him
;
he
breaks
through
all
things
;
he
accounts
all
other
time
(
but
what
is
necessary
)
ill
spent
,
in
comparison
of
that
time
he
spends
with
God
:
If
he
were
at
his
own
choyce
,
he
would
have
no
other
employment
,
nor
be
put
upon
any
other
service
,
then
to
wait
upon
God
,
and
be
wholly
his
.
An
ingenuous
child
that
carries
his
father
in
his
heart
,
though
at
his
fathers
command
he
be
content
to
go
hither
and
thither
,
as
David
,
to
keep
sheep
in
the
field
;
yet
he
had
rather
be
at
home
,
where
he
may
speak
with
his
father
,
and
hear
his
voyce
,
and
have
communion
with
him
.
God
is
so
good
to
his
,
that
where
once
a
man
finds
himself
to
be
his
,
he
finds
such
streams
of
mercy
and
goodness
flowing
forth
,
as
knit
his
Soul
to
him
.
When
he
comes
to
him
,
he
comes
not
as
to
a
great
God
,
but
as
to
his
own
Father
;
and
God
entertains
his
not
as
strangers
,
but
as
children
with
the
entertainment
of
a
Father
:
His
entertainments
are
so
sweet
,
that
they
are
new
invitations
;
so
that
a
man
who
hath
been
with
God
in
a
right
spirit
,
is
not
glad
that
the
time
is
past
,
but
longs
for
that
season
to
come
again
.
Yea
,
God
shews
himself
kind
with
the
best
advantage
;
kind
in
great
things
,
and
those
things
that
are
the
very
desires
of
their
Souls
;
those
things
that
men
cannot
be
without
,
without
pain
,
anguish
,
and
bitterness
of
spirit
,
those
he
gives
.
When
their
Souls
are
in
trouble
,
then
he
easeth
and
comforteth
them
:
How
often
have
his
people
come
to
him
in
tears
,
heaviness
,
and
much
mourning
,
and
he
hath
wiped
away
their
tears
,
and
scattered
the
clouds
that
were
about
them
,
and
given
rest
to
their
Souls
?
In
Psal.
116.
I
love
the
Lord
,
because
he
hath
heard
my
prayer
,
and
the
voyce
of
my
supplication
;
because
he
hath
inclined
his
ear
unto
me
,
therefore
will
I
call
upon
him
as
long
as
I
live
.
The
sorrows
of
death
compassed
me
about
,
and
the
pains
of
Hell
caught
hold
on
me
;
I
found
trouble
and
sorrow
,
&c.
The
force
and
spirit
of
it
is
this
;
I
came
to
God
in
a
sad
time
,
and
God
shewed
me
kindness
seasonably
;
seeing
he
hath
been
so
kind
to
me
,
I
will
call
on
him
as
long
as
I
live
,
I
'le
go
often
to
him
,
I
'le
live
in
the
presence
of
God
;
I
'le
be
much
with
him
,
because
of
his
kindness
to
me
.
Interest
will
carry
a
man
according
to
the
worth
and
sufficiency
that
is
in
him
,
in
whom
he
hath
Interest
,
and
according
to
his
own
wants
and
indigency
.
Now
the
Interest
of
the
people
of
God
in
God
,
is
in
one
that
is
most
glorious
,
and
it
's
the
Interest
of
such
as
have
most
need
:
None
can
do
for
them
what
he
can
do
.
Now
if
a
man
have
treasure
of
his
own
,
will
he
want
?
will
he
not
go
to
it
?
If
a
man
thirst
,
and
have
rivers
that
run
by
him
;
if
he
have
springs
of
his
own
,
will
he
not
drink
of
them
?
So
it
is
with
the
people
of
God
;
when
they
see
God
to
be
their
God
,
they
see
all
to
be
their
own
in
God
;
and
therefore
will
not
suffer
want
,
but
will
go
to
him
.
Yea
,
indeed
the
Interest
of
the
people
of
God
in
God
,
is
mingled
with
such
ingenuity
,
and
such
a
spirit
of
Love
,
that
when
they
have
not
much
cause
to
go
to
God
as
beggers
,
when
necessity
doth
not
pinch
and
enforce
them
,
then
they
go
upon
friendly
visits
.
It
's
great
content
to
a
child
to
see
his
father
,
though
he
ask
him
nothing
.
It
's
great
content
to
an
ingenuous
spirit
to
come
to
God
as
his
friend
,
to
behold
him
,
and
refresh
himself
in
that
infinite
glory
wherewith
he
is
clothed
;
though
for
the
present
he
be
not
much
pinched
with
necessities
and
straits
.
So
David
,
Psal.
5.7
.
As
for
me
,
I
will
come
into
thine
house
in
the
multitude
of
thy
mercies
.
[
In
the
multitude
of
thy
mercies
:
]
Not
only
that
I
will
make
this
mine
Argument
,
which
I
'le
plead
with
thee
,
not
that
this
shall
be
that
on
which
my
Soul
shall
lean
;
but
even
when
thou
art
very
good
to
me
,
in
the
multitude
of
thy
mercies
towards
me
will
I
come
:
not
as
others
that
come
only
when
they
need
something
,
but
when
thou
art
most
gracious
to
me
,
then
will
I
come
.
Thus
the
knowledg
of
a
mans
Interest
in
God
,
works
in
his
heart
,
an
inward
inclination
and
strong
propension
to
make
his
addresses
to
God
,
and
converse
with
him
.
Secondly
,
The
knowledg
of
this
Interest
,
carries
the
spirit
of
a
man
to
God
,
in
a
due
frame
and
posture
;
that
is
,
it
maintains
the
Soul
in
its
addresses
to
God
in
joy
and
confidence
,
cheerfulness
and
hope
;
yet
with
intermixtures
of
awful
fear
.
A
man
that
knows
God
to
be
his
God
,
when
he
goes
to
him
,
he
goes
not
as
he
to
whom
Augustus
said
,
What
dost
thou
come
to
me
as
to
a
Lion
?
He
comes
not
with
that
astonishment
,
dread
and
amazement
that
men
do
when
their
Consciences
are
defiled
,
and
in
whose
spirits
the
fire
of
Hell
is
.
He
is
not
afraid
,
notwithstanding
the
infinite
distance
between
God
and
him
,
to
lift
up
his
face
before
the
Almighty
:
He
comes
with
boldness
and
confidence
,
when
once
he
is
in
the
sight
of
this
,
that
his
name
is
written
in
the
Book
of
Life
,
and
that
God
hath
taken
him
into
the
number
of
those
whom
he
hath
chosen
out
of
the
world
.
He
comes
and
speaks
to
God
,
and
his
language
is
as
to
one
with
whom
he
hath
power
:
Psal.
104.6
.
I
will
say
unto
the
Lord
,
Thou
art
my
God
;
hear
the
voyce
of
my
supplication
,
O
Lord
.
He
tells
you
what
language
he
useth
to
God
;
I
said
,
Thou
art
my
God
,
therefore
hear
me
when
I
come
unto
thee
:
and
this
argument
is
very
strong
.
So
in
Micah
7.7
.
you
have
the
Church
expressing
her self
thus
;
Therefore
will
I
look
to
the
Lord
,
and
wait
for
the
God
of
my
Salvation
;
my
God
will
hear
me
:
The
conclusion
is
very
strong
.
So
in
Psal.
67.6
.
God
,
even
our
own
God
,
shall
bless
us
.
When
a
man
once
comes
to
know
that
God
hath
taken
him
into
the
number
of
his
,
into
his
flock
and
fold
;
now
saith
he
,
God
is
mine
,
my
own
God
shall
bless
me
.
That
faith
which
makes
a
man
see
his
Interest
in
God
,
makes
him
see
that
it
's
more
to
have
an
Interest
in
him
,
then
to
obtain
all
things
from
him
;
he
therefore
goes
with
courage
to
God
,
because
he
hath
obtained
that
already
which
is
more
then
all
comes
to
,
that
he
shall
have
by
asking
.
It
was
a
greater
favor
for
God
to
give
us
himself
to
be
ours
,
then
for
him
to
give
us
a
portion
among
the
Angels
in
the
glory
of
Heaven
.
God
being
our
God
,
stands
engaged
;
he
is
not
his
own
,
but
ours
also
:
therefore
when
a
man
sees
this
,
he
comes
to
God
for
all
things
as
to
his
own
,
and
he
comes
for
his
own
.
As
a
child
that
is
in
want
speaks
to
his
father
for
supplies
;
he
speaks
to
him
,
as
one
in
whom
he
hath
Interest
,
and
pleads
with
such
a
spirit
,
as
knowing
that
he
likewise
hath
interest
in
his
fathers
estate
.
Indeed
this
Interest
is
the
best
of
all
,
it
's
founded
upon
all
Reason
:
Which
ways
soever
a
man
comes
to
have
Interest
in
another
,
so
many
ways
hath
God
exprest
our
Interest
to
be
in
him
,
and
more
also
.
By
Creation
;
He
hath
made
us
,
we
are
not
our
own
,
Psal.
100.3
.
or
,
He
hath
made
us
,
we
are
his
.
It
's
founded
in
Redemption
;
in
Isai.
43.1
.
Thus
saith
the
Lord
that
formed
thee
,
O
Jacob
,
and
created
thee
,
O
Israel
,
Fear
not
,
I
have
redeemed
thee
,
I
have
called
thee
by
name
,
thou
art
mine
;
I
have
made
thee
,
and
I
have
bought
thee
.
It
's
likewise
founded
in
that
Union
that
we
have
with
Jesus
Christ
;
God
is
become
ours
,
because
Christ
is
become
ours
:
The
Sons
Wife
calls
his
Father
,
her
Father
;
he
is
become
a
Father
to
her
in
his
Son
.
If
God
takes
notice
of
Israel
upon
this
account
,
that
they
were
the
seed
of
Abraham
his
friend
;
how
much
more
will
he
own
his
people
that
are
members
of
the
body
of
his
own
Son
?
In
Isai.
41.8
.
Thou
Israel
art
my
servant
,
whom
I
have
chosen
,
the
seed
of
Abraham
my
friend
.
We
become
his
,
and
he
ours
,
by
his
actual
admission
of
us
into
the
number
of
those
that
are
his
own
,
and
of
the
houshold
of
God
,
Ephes.
2.19
.
They
are
said
to
be
a
people
near
unto
him
,
Psal.
148.14
.
All
Souls
are
mine
,
saith
God
in
Ezek.
18.4
.
But
those
whom
he
admits
into
his
family
,
he
takes
peculiar
notice
of
,
and
they
are
in
a
more
especial
manner
his
.
And
also
by
actual
Communion
he
becomes
ours
:
As
the
wife
becomes
the
husband's
,
not
only
by
contract
and
marriage
,
and
receiving
her
to
his
habitation
,
but
by
actual
communion
:
so
we
are
the
Lords
,
because
of
that
actual
converse
that
we
have
with
God
,
and
by
his
communication
of
those
fruits
of
his
Love
which
he
reserves
for
his
own
.
Thus
then
the
knowledg
of
our
Interest
with
God
,
clothes
the
spirit
with
fit
dispositions
and
affections
,
in
addresses
unto
God
,
as
to
joy
and
confidence
.
Now
on
the
other
side
it
works
also
in
the
Soul
an
awful
reverential
respect
,
such
as
becomes
the
relation
of
a
poor
creature
to
his
Maker
,
and
that
infinite
distance
that
is
between
the
high
and
holy
One
,
and
a
lump
of
dust
;
which
also
belongs
to
the
true
temper
of
a
man
in
communion
with
God
.
Serve
the
Lord
with
fear
,
and
rejoyce
with
trembling
,
Psal.
2.
And
Mal.
1.6
.
If
I
be
a
Master
,
where
is
my
fear
?
It
's
a
dangerous
thing
,
for
a
man
upon
presumption
of
his
Interest
in
God
,
to
have
a
boldness
without
a
mixture
of
this
fear
and
awfulness
.
Such
joys
are
not
from
above
,
nor
is
it
the
Spirit
of
Truth
that
bears
witness
to
them
,
when
they
do
not
lay
the
Soul
much
under
God
.
Of
all
men
,
they
come
with
the
greatest
fear
of
God
,
that
have
the
fullest
knowledg
of
their
Interest
in
God
,
and
who
have
their
hearts
most
spread
with
joy
and
gladness
,
because
God
is
become
their
Portion
.
In
Heb.
12.28
.
Wherefore
receiving
a
Kingdom
which
cannot
be
moved
,
let
us
have
grace
whereby
to
serve
God
acceptably
,
with
reverence
and
godly
fear
.
That
seems
a
strange
Inference
,
Having
received
a
Kingdom
,
therefore
serve
God
with
fear
:
I
,
saith
the
Apostle
,
[
therefore
,
]
and
God
looks
for
it
;
and
know
if
it
be
not
done
,
there
will
be
hazard
in
it
,
for
our
God
is
a
consuming
fire
.
A
stranger
passeth
by
a
man
,
and
takes
no
notice
of
him
;
but
a
child
that
knows
him
to
be
his
father
,
comes
toward
him
with
respect
and
honour
;
the
very
interest
he
hath
in
him
,
and
the
relation
wherein
he
stands
,
strikes
on
his
spirit
an
awe
towards
his
father
.
So
it
is
with
those
that
call
God
Father
.
See
what
account
Nehemiah
gives
of
his
just
walking
,
in
Nehem.
5.15
.
Other
Rulers
did
so
and
so
,
but
I
did
not
;
for
I
feared
God
.
The
assurance
of
the
Love
of
God
,
and
of
a
mans
eternal
life
,
begets
fear
;
not
that
fear
which
hath
torment
,
as
the
Apostle
speaks
;
but
it
begets
an
awful
caution
and
wariness
,
as
is
meet
in
a
business
of
so
great
concernment
.
He
is
more
afraid
to
offend
God
,
that
knows
God
to
be
his
God
,
then
that
man
is
whom
God
threatens
every
day
with
everlasting
death
.
Mark
that
of
the
Prophet
,
Hos.
3.5
.
It
is
spoken
concerning
the
time
when
they
should
be
restored
to
a
better
state
;
Afterwards
shall
the
children
of
Israel
return
,
and
seek
the
Lord
their
God
,
and
David
their
King
;
and
shall
fear
the
Lord
and
his
goodness
in
the
latter
days
.
[
Shall
fear
the
Lord
and
his
goodness
.
]
No
father
is
more
feared
of
his
child
,
then
the
best
father
,
that
walks
towards
his
child
in
the
greatest
wisdom
,
goodness
,
meekness
,
and
bounty
.
So
that
the
kindness
of
God
,
and
tastes
of
his
Love
,
do
not
lift
up
the
Soul
,
and
make
it
proud
.
That
man
is
the
most
humble
man
in
the
world
,
that
hath
the
most
knowledg
of
the
Love
of
God
towards
him
in
Jesus
Christ
.
This
Fear
and
Faith
do
so
stand
together
,
that
they
cannot
be
separated
.
In
Act.
9.31
.
They
walked
in
the
fear
of
the
Lord
,
and
in
the
comfort
of
the
Holy
Ghost
.
It
's
the
right
temper
of
a
true
Christian
,
to
have
the
comforts
of
God
in
his
Soul
,
and
yet
to
be
with
fear
and
trembling
.
It
's
a
fear
that
doth
inevitably
arise
upon
a
rectified
nature
,
from
a
sight
of
the
disproportion
that
is
between
God
and
us
.
This
is
in
Heaven
it self
,
where
the
Angels
in
glory
beholding
God
so
infinitely
lifted
up
above
them
,
cannot
but
have
reverence
,
fear
and
dread
in
their
Souls
towards
him
.
And
it
's
a
fear
likewise
of
danger
;
not
the
danger
of
eternal
death
,
for
from
that
they
are
saved
,
the
knowledg
of
the
Love
of
God
assures
them
for
that
;
but
from
the
danger
of
other
things
,
which
to
them
are
as
bitter
as
death
is
to
the
world
;
and
those
are
the
frowns
of
God
,
the
rebukes
of
God
,
the
suspensions
of
Love
,
and
estrangedness
of
God
towards
them
,
the
stripes
of
God
:
these
things
,
when
God
doth
as
a
Father
to
his
that
know
him
,
they
are
most
grievous
and
smarting
;
and
their
Souls
groan
under
these
more
,
then
worldly
men
under
worldly
danger
.
Therefore
he
that
knows
God
,
and
what
it
is
to
be
in
the
light
of
his
Countenance
,
he
that
hath
tasted
the
bitterness
of
the
loss
of
this
,
lives
in
fear
,
lest
he
should
provoke
God
as
a
Father
to
deal
thus
in
severity
with
him
.
And
I
speak
all
this
the
rather
,
because
some
do
blaspheme
that
which
is
the
spring
of
life
and
peace
to
the
Saints
,
saying
,
That
for
a
man
to
have
the
knowledg
of
God
to
be
his
God
,
and
everlasting
Portion
,
is
a
snare
to
bring
that
man
into
a
forgetfulness
of
God
,
and
his
Duty
;
and
to
blow
up
the
spirit
with
pride
,
and
lull
him
into
a
sinful
sleep
.
Such
like
things
as
these
have
been
and
still
are
(
not
without
much
cause
of
grief
)
cast
upon
this
blessed
Doctrine
of
the
knowledg
of
our
abode
with
God
:
Whereas
the
true
knowledg
of
God
being
ours
,
is
that
which
doth
effectually
and
firmly
work
the
heart
to
all
diligent
watchfulness
,
tenderness
and
sedulity
.
Thirdly
,
It
disposeth
a
mans
spirit
to
the
best
entertainment
of
all
divine
Determinations
that
are
upon
a
mans
addresses
to
God
upon
any
occasion
.
Let
the
answer
be
what
it
may
be
,
what
seems
good
to
God
;
that
man
that
knows
God
to
be
his
God
,
is
best
enabled
to
receive
his
answer
,
be
it
I
or
No
:
whether
his
prayer
succeed
or
not
,
he
is
put
into
such
a
frame
,
that
he
can
say
Amen
to
the
Will
and
Word
of
God
;
and
go
from
God
without
murmuring
and
repining
.
If
God
hear
him
,
he
is
glad
,
but
yet
not
so
glad
of
the
thing
,
as
of
his
Interest
;
he
is
not
so
taken
with
any
thing
he
obtains
,
but
God
takes
him
more
:
If
therefore
he
receives
any
thing
,
he
rejoyceth
in
it
as
the
fruit
of
Love
,
and
makes
a
grateful
return
to
God
again
.
In
Psal.
119.137
.
Save
my
Soul
,
and
it
shall
praise
thee
.
He
rejoyceth
in
this
,
to
see
how
welcome
he
is
to
God
,
and
that
his
prayer
is
accepted
;
others
come
,
and
are
not
regarded
,
but
he
hath
audience
:
The
things
that
God
gives
out
,
to
him
have
another
form
and
taste
,
then
to
the
world
;
they
come
all
with
tastes
of
love
to
him
:
In
love
to
my
Soul
,
saith
Hezekiah
,
hast
thou
delivered
me
,
in
Isai.
38.17
.
And
whatsoever
he
hath
,
he
hath
a
better
enjoyment
of
it
then
others
,
by
reason
of
his
Interest
in
God
;
he
hath
nothing
from
God
as
a
meer
gift
,
but
he
hath
God
with
it
▪
God
saith
to
that
man
that
hath
Interest
in
him
,
There
,
take
that
which
thou
askedst
for
,
and
me
with
it
;
that
is
thine
,
and
I
am
thine
;
and
the
enjoyment
of
God
is
more
to
him
then
all
the
world
.
This
spirit
is
upon
all
that
he
hath
,
My
Father
gave
me
it
,
it
is
the
fruit
of
the
love
of
the
God
of
my
life
;
therefore
I
must
use
it
in
order
,
according
to
order
from
him
,
and
not
after
my
mind
only
.
All
things
are
best
enjoyed
when
they
are
enjoyed
according
to
Rule
.
We
spoil
the
sweetest
things
when
we
take
them
according
to
our
wills
,
and
so
use
them
,
then
they
become
another
thing
.
When
a
man
can
sit
in
his
enjoyment
of
all
things
,
and
see
God
,
this
is
a
drop
from
the
Fountain
of
Life
;
and
it
is
more
then
they
have
,
that
seem
to
enjoy
a
thousand
times
more
of
the
things
of
this
life
,
whose
corn
and
oyl
increase
.
And
if
he
be
denyed
,
if
God
see
it
not
good
to
give
him
the
things
he
desires
,
yet
he
is
satisfied
;
he
doth
not
contend
with
God
,
nor
doth
his
spirit
rise
up
against
his
Maker
;
he
hath
a
word
ready
in
his
spirit
,
Not
my
will
,
but
thy
Will
be
done
;
he
saith
,
If
my
God
will
not
give
me
this
,
it
is
well
that
he
will
give
me
himself
;
I
may
be
without
this
,
but
I
could
not
be
without
him
;
and
seeing
he
hath
given
himself
to
be
my
Portion
,
I
will
wait
with
patience
,
and
be
content
all
the
days
of
my
life
.
In
Eccless
.
5.
ult.
saith
Solomon
,
If
God
give
a
man
the
joy
of
his
Soul
,
he
shall
not
much
remember
the
days
of
his
vanity
.
When
God
denies
him
any
thing
,
he
remembers
that
he
comes
not
to
God
for
this
particular
thing
,
but
for
the
best
good
:
We
come
not
to
God
for
any
thing
but
that
which
is
for
our
good
.
A
good
man
saith
,
If
I
had
this
thing
,
it
may
be
it
would
not
do
me
good
;
and
herein
his
spirit
is
satisfied
:
he
saith
,
God
knows
better
then
I
what
is
good
for
me
;
and
if
he
thinks
not
such
a
thing
meet
for
me
,
I
must
think
so
too
.
So
you
see
how
the
knowledg
of
a
mans
Interest
furthers
his
approaches
to
God
,
and
helps
him
in
these
three
respects
that
we
have
mentioned
.
CHAP.
VI.
How
the
knowledg
of
divine
Interest
doth
promote
Holiness
,
sets
Judgment
and
Nature
against
Sin
,
keeps
the
heart
from
inordinate
reaching
after
and
holding
fast
present
things
.
Faith
binds
the
Soul
,
and
keeps
it
bound
,
makes
all
a
Christians
ways
easie
.
Assurance
gives
a
double
advantage
to
our
great
meeting
with
God
.
IN
this
Chapter
I
shall
in
some
particulars
shew
how
the
knowledg
of
our
Interest
in
God
,
doth
promote
and
further
our
walking
with
God
in
all
holiness
.
In
the
first
place
:
When
a
man
hath
tasted
those
comforts
that
flow
from
this
Interest
,
Sin
to
that
man
is
sin
indeed
;
it
's
out
of
measure
sinful
.
An
assurance
of
our
propriety
in
God
,
represents
sin
in
its
deepest
colour
,
and
causeth
it
with
the
most
afflicting
resemblance
to
reflect
upon
the
spirit
.
The
knowledg
of
our
pardon
doth
not
put
an
end
to
our
sorrows
,
it
rather
begins
them
.
The
sight
of
God
reconciled
doth
not
work
that
peace
that
is
without
sorrow
,
but
makes
those
streams
run
deeper
and
purer
.
The
more
a
man
knows
that
he
shall
not
dye
for
sin
,
the
more
he
is
under
a
necessity
of
bewailing
his
sin
;
and
it
's
as
natural
an
effect
of
the
sight
of
God
,
to
have
the
heart
pierced
and
wounded
,
as
healed
.
David
,
when
Nathan
told
him
,
that
he
had
sinned
,
and
when
he
knew
that
his
sin
was
done
away
,
then
was
he
most
candid
,
most
serious
,
and
strong
in
his
humiliation
before
God
.
Those
men
that
pretend
to
have
their
joys
from
their
pardon
,
and
reckon
God
to
be
theirs
,
and
yet
can
pass
over
their
sins
with
dry
eyes
,
drink
their
refreshing
waters
not
from
him
who
is
the
Well
of
Life
,
but
from
beneath
,
and
are
under
a
spirit
of
depravation
and
delusion
,
and
such
a
spirit
as
will
seal
them
up
to
everlasting
condemnation
.
Nothing
becomes
the
Saints
more
then
mourning
.
The
proper
working
of
love
in
Heaven
,
is
joy
,
because
there
is
nothing
but
good
;
but
the
proper
working
of
love
here
,
is
joy
with
grief
,
because
though
God
be
good
to
us
,
yet
we
are
evil
against
him
.
In
Ezek.
36.31
.
you
have
this
expression
by
God
himself
;
Then
shall
you
remember
your
own
evil
ways
,
and
your
doings
that
were
not
good
;
and
shall
loath
your selves
for
your
iniquities
,
and
for
your
abominations
.
[
Then
:
]
When
?
If
you
look
in
the
verses
before
,
it
is
when
God
should
come
to
do
them
the
greatest
good
,
when
he
would
cause
his
face
to
shine
upon
them
,
and
make
his
footsteps
to
drop
down
blessings
:
Then
,
saith
God
,
when
I
have
you
upon
the
knee
,
and
satisfied
your
Souls
with
goodness
;
then
shall
you
remember
your
own
evil
ways
,
and
your
doings
that
have
not
been
good
;
and
you
shall
loath
your selves
for
all
your
abominations
.
The
knowledg
of
absolution
in
Heaven
,
breeds
the
severest
condemnation
in
the
hearts
of
the
Saints
;
the
more
they
see
they
are
accepted
,
the
more
that
voyce
sounds
in
their
ears
,
Thou
art
comely
and
fair
,
my
Beloved
;
the
more
do
they
point
at
their
spots
,
and
have
an
eye
upon
their
own
spirits
;
I
am
black
,
saith
the
Church
,
the
Sun
hath
stained
my
beauty
,
though
God
said
she
was
all
fair
and
comely
.
Christ
saith
to
Paul
,
Thou
art
a
chosen
Vessel
:
What
saith
Paul
of
himself
all
along
?
I
was
a
Persecutor
,
and
a
Blasphemer
,
&c.
He
read
it
as
if
it
were
wrote
in
a
table
always
before
his
eyes
.
Not
only
sin
in
act
,
but
sin
in
temptation
,
the
very
solicitations
to
sin
,
are
grievous
to
that
man
that
hath
received
a
testimony
from
Heaven
,
that
his
name
is
written
in
the
Book
of
Life
,
and
that
God
,
whose
Name
is
,
God
blessed
for
ever
,
is
his
God
and
Father
.
Remember
Joseph
what
he
said
,
Gen.
39.9
.
How
can
I
do
this
great
evil
,
and
sin
against
God
?
Above
all
,
sin
in
their
nature
,
as
it
dwells
in
them
,
and
acts
in
them
incessantly
,
and
renders
them
in
such
a
contrariety
to
the
Nature
and
Will
of
God
,
this
is
that
which
doth
mightily
humble
and
abase
them
;
not
only
as
it
is
displeasing
to
God
,
but
also
as
it
puts
them
into
an
incapacity
of
serving
him
,
and
having
communion
with
him
.
The
more
sin
is
in
us
,
the
less
we
see
of
God
.
Matthew
5.
vers.
8.
Blessed
are
the
pure
in
heart
,
for
they
shall
see
God
.
[
See
him
,
]
not
only
in
Heaven
,
but
as
they
are
pure
and
are
sanctified
,
as
they
are
more
filled
with
the
spirit
of
holiness
,
so
they
shall
have
clear
visions
of
God
,
and
more
full
acquaintance
with
God
here
.
Now
the
assurance
of
our
Interest
in
God
making
sin
to
be
thus
vile
,
and
setting
the
Soul
at
such
a
distance
from
it
,
is
a
great
furtherance
to
holiness
:
It
sets
the
judgment
against
it
,
and
not
only
the
judgment
,
for
so
it
may
be
in
the
worst
of
men
,
but
it
puts
the
nature
of
the
man
against
it
.
A
child
knows
in
his
judgment
he
ought
not
to
wound
his
father
;
but
there
is
something
in
his
nature
that
he
cannot
do
it
,
besides
the
over-powering
force
of
his
judgment
:
As
Esther
in
Chap.
8.6
.
expresseth
this
natural
force
,
How
can
I
endure
to
see
the
evil
that
shall
come
upon
my
people
?
or
,
how
can
I
endure
to
see
the
destruction
of
my
kindred
?
See
how
resolution
wrought
with
her
;
[
How
can
I
endure
,
]
how
can
I
endure
to
see
these
things
?
So
saith
the
Soul
that
hath
a
sight
of
God
,
How
can
I
do
thus
against
God
?
That
's
one
thing
.
In
the
second
place
;
The
knowledg
of
this
blessedness
,
that
God
is
become
ours
,
calms
,
quiets
,
and
moderates
the
heart
towards
all
things
:
So
that
there
is
neither
that
inordinacy
of
reaching
after
or
holding
fast
these
present
things
,
as
there
was
before
.
Besides
this
,
it
works
an
holy
contentment
in
our
present
estate
,
an
holy
indifferency
to
any
future
possible
condition
according
to
the
Will
and
Wisdom
of
God
.
When
once
a
man
hath
tasted
of
this
Interest
,
and
hath
seen
the
favour
of
the
great
God
in
the
face
of
Jesus
Christ
,
he
looks
no
more
after
other
Lovers
,
but
shakes
them
off
according
to
the
measure
he
hath
attained
.
As
in
a
house
more
noble
things
take
place
,
and
dust
and
things
of
no
value
are
cast
out
:
so
when
this
Pearl
of
infinite
worth
takes
place
in
the
Soul
,
when
once
a
man
lives
in
an
enjoyment
of
God
,
he
dyes
so
far
to
all
things
else
.
In
Gal.
6.14
.
saith
the
Apostle
(
having
said
before
that
Christ
lived
in
him
)
I
am
crucified
to
the
world
,
and
the
world
is
crucified
to
me
:
The
world
looks
on
me
as
a
dead
thing
,
with
whom
it
would
not
converse
;
and
I
look
on
the
world
as
a
dead
corps
,
and
have
nothing
to
do
with
it
,
it
is
of
no
value
with
me
.
When
Ruth
was
married
to
Boaz
,
she
forsook
the
field
,
and
gleaned
no
more
;
when
she
had
got
Boaz's
estate
,
she
minded
no
more
to
gather
handfulls
of
Corn
by
gleaning
.
If
any
man
(
saith
Christ
)
drink
of
these
waters
,
he
shall
never
thirst
;
he
shall
not
need
to
dig
any
other
pits
,
these
waters
shall
content
him
;
his
desires
shall
be
so
confined
,
contented
and
contracted
to
this
one
thing
.
A
mans
interest
in
one
is
according
to
the
person
in
whom
it
is
:
He
that
hath
interest
in
a
Prince
,
will
not
be
drawn
away
by
beggers
.
When
Saul
had
found
a
Kingdom
,
he
minded
no
more
the
Asses
which
he
was
seeking
.
When
the
people
of
God
had
freedom
to
come
to
Jerusalem
,
they
were
willing
to
leave
Babylon
.
This
is
a
great
piece
of
holiness
,
for
a
man
to
be
separated
from
this
world
in
his
affections
,
that
he
can
steer
through
the
world
untouched
,
that
he
may
be
in
the
use
of
creatures
,
but
not
come
in
bonds
under
the
power
,
government
,
and
force
of
them
:
Now
when
a
man
sees
God
to
be
his
God
,
this
makes
him
to
be
as
Christ
speaks
of
his
,
They
are
not
of
this
world
,
as
I
am
not
of
this
world
,
Joh.
17.
This
comfort
dissolves
all
bonds
,
and
sets
free
from
a
confederacy
with
other
things
,
and
now
the
whole
world
is
of
little
force
with
him
.
Moses
is
a
pregnant
example
of
〈…〉
this
in
Hebr.
11.24
.
By
faith
Moses
when
he
was
come
to
years
(
or
when
he
became
great
)
refused
to
be
called
the
Son
of
Pharaohs
daughter
,
chusing
rather
to
suffer
affliction
with
the
people
of
God
,
then
to
enjoy
the
pleasures
of
sin
for
a
season
.
What
was
the
Reason
?
The
Text
gives
you
these
Reasons
,
that
he
had
respect
to
the
recompence
of
reward
,
at
the
twenty
sixth
Verse
,
and
because
he
had
seen
him
who
was
invisible
,
at
the
27.
Verse
;
So
that
the
sight
of
God
,
and
the
sight
of
our
Interest
in
him
,
lays
the
world
dead
,
casts
a
darkness
upon
the
glory
of
it
;
and
the
soul
is
taken
with
nothing
in
comparison
of
him
.
Thirdly
,
The
sight
of
our
Interest
holds
the
soul
in
bonds
unto
God
,
it
doth
not
onely
bind
it
,
but
hold
it
bound
.
The
love
of
Christ
,
saith
the
Apostle
,
constrains
us
,
2
Cor.
5.14
.
It
holds
us
to
God
,
that
though
there
be
something
in
us
that
makes
us
apt
to
excursions
,
to
go
out
from
him
,
yet
we
are
held
in
by
bonds
of
love
.
This
Interest
must
needs
be
of
a
mighty
force
to
those
that
see
it
,
because
its
the
highest
Interest
in
the
sweetest
way
:
God
gives
us
such
an
Interest
in
himself
,
as
a
child
hath
in
his
Father
,
and
as
a
Spouse
hath
in
her
husband
;
which
are
Interests
of
greatest
Love
.
It
s
an
Interest
of
constant
communion
,
there
are
constant
effluxes
,
out-flowings
of
the
kindness
of
God
upon
that
soul
,
that
knows
God
to
be
his
;
which
do
bind
him
every
day
more
and
more
,
and
leave
him
less
his
own
.
This
is
the
nature
of
the
Spirit
of
Adoption
,
that
makes
a
man
cry
Abba
,
Father
,
it
makes
him
more
a
child
;
as
willing
to
acknowledg
himself
in
that
state
of
subordination
,
as
a
child
;
as
he
is
to
look
up
to
God
in
a
way
of
hope
,
as
he
is
the
Father
of
mercies
.
The
assurance
of
the
love
of
God
as
it
comforts
,
so
it
conquers
the
soul
.
It
doth
not
work
it
into
a
strange
kind
of
mad
rejoycing
,
such
as
the
Spirit
that
is
gone
forth
begets
in
the
hearts
of
many
at
this
day
,
who
are
strangers
to
the
life
of
God
,
yet
boast
as
if
they
had
drunk
deep
of
the
cup
of
consolation
;
whereas
they
are
loose
and
careless
,
and
can
do
all
evil
against
God
,
and
be
free
from
him
,
and
not
have
their
hearts
touch'd
with
it
at
all
.
But
now
true
Gospel
comfort
,
that
which
he
who
is
the
God
of
all
comfort
gives
,
by
the
manifestation
of
himself
in
conjunction
with
the
creature
,
doth
overcome
the
heart
,
and
put
it
into
a
willing
necessity
,
and
strengthens
it
to
walk
in
all
well-pleasing
before
him
,
so
that
the
soul
cannot
go
from
him
.
In
Psalm
63.
v.
7.
David
expresseth
this
,
Because
thou
hast
been
my
help
,
therefore
in
the
shadow
of
thy
wings
will
I
rejoyce
,
my
soul
cleaveth
unto
thee
,
for
thy
right
hand
upholdeth
me
.
As
if
he
should
say
,
Thou
hast
done
me
good
,
and
thine
hand
hath
supported
me
,
else
I
should
fall
at
every
step
;
I
live
upon
thee
,
therefore
my
soul
followeth
after
thee
,
or
is
glued
to
thee
;
the
expression
of
thy
love
and
constant
goodness
towards
me
is
that
which
binds
my
soul
unto
thee
.
Fourthly
,
When
a
man
knows
God
to
be
his
God
,
and
there
is
no
more
remembrance
of
sin
against
him
,
and
that
he
is
received
into
the
inheritance
of
the
Saints
,
and
of
Christ
himself
;
and
that
God
is
become
his
Father
;
Now
all
his
ways
are
made
easie
,
this
facilitates
all
.
For
what
are
those
things
that
are
wont
to
burden
a
mans
spirit
in
the
race
which
is
set
before
him
?
It
is
either
because
there
are
such
sad
things
in
his
way
,
or
because
a
man
fears
whether
his
work
and
service
shall
be
accepted
,
or
because
he
doth
not
like
his
work
,
or
because
he
is
not
satisfied
about
his
wages
;
Now
it
is
manifest
that
the
knowledg
of
this
,
that
God
is
our
God
,
removes
all
these
things
;
he
cannot
dislike
his
way
that
sees
God
in
it
,
he
cannot
dislike
that
work
which
God
sets
him
about
,
he
cannot
but
think
he
is
accepted
,
and
that
his
wages
is
more
then
sufficient
recompence
,
that
knows
God
to
be
his
God
.
1
Joh.
5.3
,
4.
the
Apostle
saith
,
That
to
him
that
loves
,
the
Commandment
is
not
grievous
.
It
is
no
burthen
in
comparison
;
so
far
as
a
man
loves
,
so
far
his
work
is
easie
and
sweet
to
him
:
What
's
the
reason
?
It
s
given
in
the
next
words
follwing
,
Because
he
hath
overcome
the
world
,
for
there
is
nothing
except
darkness
upon
a
mans
spirit
,
which
is
a
spring
of
fear
and
doubt
,
concerning
his
acceptance
with
God
,
that
clogs
a
mans
spirit
in
the
ways
of
God
,
that
sharpens
and
imbitters
the
things
which
we
must
grapple
withall
;
I
say
,
nothing
can
hurt
him
but
this
:
Now
a
man
that
sees
God
to
be
his
God
,
hath
overcome
the
world
.
And
if
his
case
be
dangerous
,
such
wherein
he
is
tempted
on
the
right
hand
,
he
saith
with
Paul
,
I
pass
not
,
I
care
not
for
all
these
things
,
as
Moses
cared
not
for
all
the
riches
of
Pharaohs
Court
.
And
as
Paul
when
he
was
tempted
upon
the
left
hand
,
I
pass
not
for
all
these
things
neither
shame
,
trouble
,
reproach
,
stripes
,
imprisonments
,
and
the
like
.
And
Esth.
4.16
.
In
that
service
for
the
people
of
God
,
I
see
(
saith
she
)
it
's
the
will
of
God
I
should
do
it
,
I
le
go
,
and
If
I
perish
,
I
perish
;
such
an
impression
doth
the
sight
of
God
leave
upon
the
Spirit
,
that
nothing
can
stop
the
soul
in
its
course
,
no
more
then
the
Sun
in
the
firmament
.
Others
go
heavy
and
are
soon
tyred
,
as
God
complains
in
Mal.
1.13
.
They
say
also
,
What
a
weariness
is
it
?
that
is
,
to
attend
upon
God
in
his
worship
:
And
they
snuff
at
it
,
in
way
of
dislike
,
or
as
men
that
would
blow
away
something
which
lies
in
their
way
,
and
which
they
dislike
.
Upon
all
these
Considerations
nothing
promotes
holiness
more
then
the
knowledg
of
this
,
that
God
is
ours
.
To
that
which
hath
been
said
,
I
will
only
add
a
double
advantage
that
this
assurance
gives
to
our
meeting
with
God
.
1.
That
it
doth
allay
that
unquietness
that
is
ready
to
rise
upon
the
thoughts
of
dissolution
,
and
the
remembrance
of
that
day
of
Doom
,
when
one
word
determines
a
mans
estate
to
all
Eternity
.
To
know
that
a
man
is
going
to
his
God
and
Father
,
to
be
able
to
say
,
as
Christ
said
,
I
go
to
my
Father
;
this
will
banish
those
fears
from
the
Soul
,
and
make
a
man
to
go
out
of
the
body
with
peace
,
as
one
that
knows
whether
he
is
going
,
even
out
of
an
unquiet
Sea
to
a
quiet
Harbor
,
which
he
sees
fair
before
him
,
and
where
he
shall
be
free
from
danger
.
This
is
that
which
John
speaks
of
,
1
Epist.
4.17
.
Herein
is
love
made
perfect
,
the
love
of
God
is
herein
perfected
,
hath
its
utmost
sweetness
,
efficacy
and
operation
,
that
we
may
have
boldness
in
the
day
of
Judgment
.
It
doth
secure
and
quiet
our
spirits
,
and
doth
answer
all
sad
thoughts
of
the
Soul
;
that
we
may
have
boldness
in
that
day
,
because
as
he
is
,
so
are
we
in
this
world
:
Because
as
he
is
faithful
and
real
in
his
love
to
us
,
so
we
are
faithful
and
real
in
our
love
to
him
;
so
that
there
is
a
firm
union
and
conjunction
between
God
and
us
.
Another
Advantage
is
,
that
Assurance
makes
the
heart
to
long
after
God
,
and
to
be
with
Jesus
Christ
.
That
most
assured
Saint
Paul
was
by
faith
put
into
this
temper
,
and
having
a
sight
of
those
things
within
the
vail
,
and
looking
at
them
as
before
him
;
how
abundantly
(
as
one
burdened
)
doth
he
groan
and
sigh
that
he
may
be
in
the
enjoyment
of
those
things
whereof
he
had
a
sight
and
hope
?
So
that
it
is
of
very
great
concernment
,
for
a
man
to
know
God
to
be
his
God
in
reference
to
his
appearance
before
him
at
the
last
day
.
My
Exhortation
to
you
all
therefore
shall
be
,
That
you
would
labor
to
make
your
Interest
certain
,
that
you
may
be
able
to
say
with
Job
,
I
know
that
my
Redeemer
lives
;
and
as
David
in
the
Text
,
I
am
thine
.
A
man
cannot
be
a
good
man
that
drives
not
after
this
;
he
knows
not
God
at
all
,
that
hath
no
desire
of
this
assurance
.
That
man
also
,
what
ever
he
knows
of
God
,
is
in
a
sad
,
miserable
and
wretched
condition
,
that
doubts
whether
God
be
his
God
;
that
lives
floating
between
hope
and
fear
,
and
yet
lives
without
vehement
desires
and
endeavors
to
have
this
question
cleared
.
Certainly
you
cannot
be
right
,
if
you
have
not
such
a
desire
of
the
enjoyment
of
this
Interest
,
to
be
able
to
say
,
God
is
my
God
.
This
we
are
to
seek
in
truth
and
purity
;
not
to
the
quieting
of
our
spirits
only
,
or
to
the
indulgence
of
the
flesh
,
(
as
many
seem
to
long
after
the
consolations
of
God
,
that
know
not
what
they
are
,
)
but
that
God
having
so
filled
us
,
we
may
become
a
sacrifice
to
him
.
You
must
effectually
prosecute
this
also
in
the
utmost
improvement
of
your
might
and
power
,
without
ceasing
,
till
you
have
obtained
it
,
till
you
have
that
word
sealed
up
in
your
Souls
,
Son
,
daughter
,
be
of
good
comfort
,
for
thy
sins
are
forgiven
thee
;
lift
up
thy
head
,
for
thy
Maker
is
thy
Husband
.
It
is
the
greatest
folly
in
the
world
for
Christians
to
pretend
a
life
of
faith
,
and
cut
the
life
and
sinews
of
just
and
necessary
endeavors
for
the
attaining
assurance
of
the
love
of
God
.
A
man
should
take
heed
of
presuming
upon
God
when
he
cannot
say
,
God
is
his
God
;
and
he
must
take
heed
of
pretending
to
live
a
life
of
faith
in
such
a
way
that
weakens
his
endeavors
after
assurance
.
Certainly
,
the
same
principle
that
carries
a
man
from
the
world
to
God
,
will
make
a
man
restless
till
he
knows
that
God
is
his
God
,
and
what
things
are
contained
in
that
Interest
:
which
things
,
as
it
is
a
great
grief
not
to
know
,
so
if
they
be
clouded
,
it
is
usually
from
Gods
displeasure
,
by
which
the
Soul
is
left
fluctuating
,
tossing
,
rouling
and
wasting
it self
in
anxieties
,
clouds
and
perplexing
doubts
.
I
say
not
,
that
it
's
always
from
displeasure
,
because
God
hath
other
ends
then
he
hath
acquainted
us
withall
;
yet
I
say
,
usually
it
is
so
.
But
as
a
wise
father
full
of
bowels
,
if
he
be
strange
to
his
child
,
or
take
any
relation
of
love
,
if
it
be
clouded
and
darkened
,
it
usually
betokens
all
is
not
well
,
something
is
amiss
.
So
I
say
,
thou
mayst
justly
suspect
,
and
take
occasion
to
make
a
search
,
what
is
the
difference
between
God
and
thee
;
and
what
is
the
cause
of
those
clouds
that
are
interposed
between
God
and
thy
Soul
.
In
Isai.
54.8
.
God
tells
us
the
spring
of
this
evil
,
In
a
little
wrath
,
for
a
moment
I
hid
my
face
.
[
In
a
little
wrath
.
]
So
that
the
suspending
of
comfort
from
our
spirits
,
leaving
the
Souls
of
men
dubious
and
anxious
about
this
great
matter
,
doth
usually
betoken
displeasure
,
all
is
not
well
.
FINIS
.