CHRIST
THE
Fountaine
of
LIFE
:
OR
,
Sundry
Choyce
SERMONS
on
part
of
the
fift
Chapter
of
the
first
Epistle
of
St.
JOHN
.
PREACHED
By
that
Learned
judicious
Divine
,
and
faithfull
Minister
of
Jesus
Christ
,
Mr.
JOHN
COTTON
B.
D
now
Preacher
at
Boston
in
New-England
.
Christus
Vita
,
Via
est
Scriptura
Christi
.
Published
according
to
Order
.
LONDON
,
Printed
by
Robert
Ibbitson
,
and
are
to
be
sold
by
George
Calvert
at
the
signe
of
the
half
Moone
in
Watling
street
,
neer
Pauls
Stump
.
MDCLI
.
The
Contents
.
-
CReatures
broken
Cisters
without
Christ
Pag.
2
-
Men
cannot
redeeme
themselves
ibid
-
First
part
of
the
worship
of
Christ
,
viz.
in
the
minde
and
judgement
.
p.
6
-
To
prize
Christ
is
to
worship
him
.
p.
7
-
Christians
worship
Christ
in
their
mindes
.
p.
8
-
Moses
honours
the
reproaches
of
Christ
.
ib
-
Naturally
men
desire
to
know
the
worth
of
blessings
.
p.
9
-
He
that
hath
Christ
is
inquisitive
to
know
all
the
vertue
that
is
in
Christ
.
ib
-
Two
parts
of
the
worship
of
Christ
is
in
the
will
and
affections
.
ib
-
Deep
measure
of
worshipping
of
Christ
.
p.
10
-
Christ
when
more
truly
worshipped
.
p.
11
-
Sweetest
frame
of
spirit
.
ib
-
Third
part
of
worshipping
of
Christ
.
p.
12
-
Universall
obedience
.
ib
-
If
we
cannot
enjoy
the
liberty
of
the
Ordinances
but
with
sin
against
our
soules
,
in
this
case
,
the
Ordinances
of
God
are
to
be
neglected
,
and
omitted
.
p.
22
-
The
life
of
Christianity
is
not
a
life
of
wisdome
and
graces
,
but
of
faith
.
p.
29
-
A
third
way
of
having
Christ
is
by
Covenant
.
p.
31
-
Extent
of
the
Covenant
on
Gods
part
.
p.
33
-
God
a
Fountaine
of
goodnesse
to
his
servants
.
ib
-
Extent
of
the
Covenant
on
our
part
.
p.
34
-
Covenant
three-fold
.
ib
-
Covenant
of
Salt
.
p.
35
-
A
fourth
way
of
having
of
Christ
.
p.
39
-
Christ
received
as
into
a
temple
three
wayes
.
p.
40
-
Second
way
of
receiving
of
Christ
.
p.
44
-
The
third
way
of
receiving
Christ
.
ib
-
How
to
know
whether
you
have
truly
embraced
Christ
.
p.
45
-
First
thing
considered
in
having
Christ
as
a
Son
.
p.
46
-
True
love
to
Christ
wherein
it
is
.
p.
53
-
Christ
united
to
us
,
and
we
to
him
by
a
three-fold
spirit
.
p.
59
-
A
three-fold
conformity
between
Christ
and
his
.
p.
60
-
The
first
conformity
,
wherein
it
consisteth
.
ib
-
The
second
conformity
.
p.
61.
The
third
conformity
p.
63
-
The
second
worke
of
the
Spirits
liberty
.
p.
65
-
Liberty
from
feare
of
sinne
.
ib
-
Naturall
property
of
a
Son
.
p.
66
-
Liberty
from
power
of
sinne
.
p.
67
-
Freedome
from
sins
service
.
p.
68
-
A
Servants
care
in
perseverance
of
Christian
duties
brings
priviledge
of
peace
to
his
soule
.
p.
69
-
The
third
signe
,
he
that
hath
the
Sonne
hath
him
for
his
Prince
,
pag.
74
-
To
have
Christ
for
a
Saviour
requires
two
things
.
p.
75
-
Christ
a
Saviour
from
sin
as
well
as
from
distresse
.
p.
79
-
An
hard
matter
to
be
willing
to
be
saved
by
Christ
.
p.
80
-
Christ
saveth
as
a
Prince
.
p.
81
-
Christ
our
Prince
in
two
things
.
p.
82
-
Rebellious
thoughts
.
p.
83
-
Christians
differenced
by
their
thoughts
.
ib
-
Good
thoughts
continue
for
ever
.
p.
85
-
Summe
of
all
laid
downe
.
p.
88
-
Three
sorts
of
signes
of
Spirituall
life
.
p.
92
-
First
cause
of
Spirituall
life
.
ib
-
John
the
first
,
and
the
thirteenth
opened
.
p.
93
-
The
second
cause
of
Spirituall
life
,
p.
94
-
That
the
Promises
belong
to
every
true
Christian
.
p.
95
-
Ground
of
the
point
p.
96
-
A
third
cause
of
Spirituall
life
.
p.
98
-
Signes
of
Spirituall
life
from
the
effects
of
it
.
p.
101
-
Life
of
Justification
.
ib
-
Inward
peace
flowes
from
pardon
of
sin
.
ib
-
That
every
sinner
as
soone
as
his
sin
is
pardoned
,
hath
an
unconceiveable
peace
in
his
soule
.
p.
102
-
Second
effect
of
the
life
of
Justification
.
ib
-
Property
of
Spirituall
life
.
p.
105
-
Love
of
God
a
signe
of
Spirituall
life
.
ib
-
Life
of
Sanctification
.
p.
109
-
Joy
and
griefe
in
the
soule
sanctified
at
once
.
p.
110
-
Joy
and
feare
.
p.
111
-
Joy
in
affliction
.
p.
113
-
Patience
without
forbearance
.
ib
-
Meeknesse
and
strictnesse
at
once
.
p.
114
-
Modesty
mixed
with
magnanimity
.
p.
115
-
Psalme
the
24.
the
7.
verse
opened
.
p.
116
-
Psalme
149.
verse
6.
expounded
.
p.
118
-
The
seventh
combination
of
graces
.
p.
119
-
Diligence
in
worldly
businesse
,
and
yet
dead
to
the
world
.
ib
-
Love
of
Enemies
.
p.
102
-
Effects
of
Sanctification
signes
of
spirituall
life
.
p.
127
-
First
effect
,
motion
.
ib
-
Lightnesse
of
spirit
.
p.
128
-
What
is
required
to
a
Spirituall
duty
.
p.
129
-
Of
common
gifts
.
p.
130
-
Causes
of
deadnesse
of
heart
.
p.
132
-
Remedies
against
deadnesse
.
p.
133
-
Second
signe
of
spirituall
life
.
ib
-
John
6.35
.
explained
.
p.
134
-
First
,
a
soule
longs
after
Christ
in
the
Ordinance
.
ib
-
Strength
and
sweetnesse
in
the
Ordinance
.
p.
135
-
Third
particular
applying
of
the
Word
.
p.
136
-
Fourth
,
conformity
to
the
Word
in
every
thing
.
ib
-
Growth
in
grace
.
p.
138
-
Repentance
the
best
purge
.
p.
140
-
Fourth
effect
of
the
life
of
Sanctification
.
ib
-
Fifth
signe
,
life
propagates
it
like
.
p.
142
-
Three
properties
of
life
;
first
warmth
.
p.
144
-
Knowledge
warme
.
p.
145
-
John
5.32
.
expounded
.
ib
-
2.
Where
there
is
life
there
is
breath
.
p.
146
-
3.
Spiritual
warmth
digesteth
Gods
Ordinances
.
p.
148
-
4.
Spiritual
warmth
heateth
others
.
ib
-
Power
of
sinne
.
p.
153
-
Plyablenesse
of
spirit
.
p.
158
-
James
3.17
.
expounded
.
ib
-
So
much
sweetnesse
,
so
much
life
.
p.
159
-
Danger
of
being
out
of
Christ
.
p.
161
-
Jer.
13.
last
,
opened
.
p.
162
-
Esa
44.11
.
explained
.
p.
165
-
Procure
Christ
for
our selves
,
and
others
.
p.
172
-
Motives
to
get
Christ
.
p.
172
-
Meanes
of
having
Christ
.
p.
174
-
What
help
Johns
Epistles
yeelds
to
beleevers
.
p.
179
-
The
bane
of
Congregations
that
have
no
means
of
preaching
.
p.
184
-
Note
the
miserable
case
of
Congregations
that
have
but
bare
reading
,
p.
186.
Carnal
men
have
benefit
by
the
Word
.
p.
187
-
Three
reasons
or
signes
of
grace
.
p.
189
-
Knowledge
what
.
p.
190
Rome
an
Harlot
.
ib
-
Mighty
power
in
the
Scriptures
preached
.
p.
199
-
Reading
the
Word
.
p.
200
-
Examination
of
things
heard
.
ib
-
Repetition
of
the
word
blessed
.
p.
201
-
Meditation
on
the
Word
.
p.
202
-
Property
of
a
faithfull
Minister
.
p.
203
-
Faith
profitable
to
all
things
.
p.
205
-
Infidell
practice
of
Papists
.
ib
-
Mighty
power
in
meditating
upon
the
Word
.
p.
206
-
Kings
must
read
the
Word
of
God
daily
p.
207
-
To
pray
according
to
Gods
will
in
two
things
;
1.
Aske
things
lawfull
.
2.
aske
in
Christs
name
.
1.
To
aske
in
Christs
name
requireth
humility
.
p.
211
,
212
-
First
,
second
,
third
,
fourth
,
acts
of
humility
.
p.
212
,
213
-
First
,
second
,
third
,
fourth
,
acts
of
faith
in
prayer
.
p.
213
,
214
-
First
to
pray
in
the
spirit
is
to
pray
feelingly
;
2.
Fervently
,
3.
Perseverance
.
p.
218
,
219
-
Advocate
what
.
p.
228
-
Partiall
eye
,
Censorious
eye
,
Malicious
eye
,
wanton
eye
,
p
243
,
244
,
245
-
Mantle
of
wisdome
.
p.
248
-
Mantle
of
of
faithfulnesse
.
ib
-
Mantle
of
compassion
.
p.
249
CHRIST
the
FOUNTAIN
of
LIFE
.
SERMON
I.
1
JOHN
5.12
.
He
that
hath
the
Son
,
hath
life
,
and
he
that
hath
not
the
Son
,
hath
not
life
.
THese
words
containe
the
Third
part
of
the
record
that
God
bare
of
his
Son
,
to
whom
this
eternall
life
is
communicated
,
and
that
is
to
all
such
,
as
to
whom
the
Son
is
communicated
;
amplified
by
the
contrary
,
He
that
hath
not
the
Son
,
hath
not
life
.
Doctrine
According
to
,
or
upon
our
having
,
or
not
having
of
Christ
,
depends
our
having
or
not
having
of
life
.
The
note
is
of
speciall
weight
in
our
Christian
experience
,
and
therefore
let
us
take
so
much
the
more
care
in
opening
of
it
;
He
that
findeth
me
(
which
is
all
one
with
,
hee
that
hath
me
)
he
hath
life
,
Prov.
8.34
.
but
he
that
is
estranged
from
me
,
he
loveth
death
,
ver.
36.
So
that
,
finde
Christ
,
and
finde
life
.
Finde
him
not
,
but
be
estranged
from
him
,
and
finde
death
▪
So
Eph.
2.12
.
In
times
past
ye
were
without
Christ
being
aliens
from
the
Commonwealth
of
Israel
,
strangers
from
the
Covenant
of
promise
,
having
no
hope
,
and
without
God
in
the
world
,
and
Eph.
4.18.19
.
There
he
speakes
of
some
that
were
alienated
from
the
life
of
God
;
but
in
ver.
20.
Ye
have
not
so
learned
Christ
,
if
so
be
you
have
been
taught
by
him
as
the
truth
is
in
Jesus
.
For
further
clearing
of
this
point
,
let
me
shew
you
first
the
Reasons
upon
which
it
depends
,
and
then
the
uses
of
it
.
Creatures
broken
Sisterns
without
Christ
.
Reason
1.
For
the
first
;
The
first
reason
arises
from
the
insufficiency
of
all
the
body
of
the
creature
to
give
us
life
without
Christ
,
Heb.
10.1.4
.
It
is
not
possible
that
the
blood
of
bulls
,
and
goats
should
cleanse
the
conscience
from
sinne
;
They
are
not
a
valuable
recompence
to
God
for
the
transgressions
we
have
done
by
our
transgressions
;
we
had
deserved
death
,
for
which
the
death
of
the
beasts
cannot
make
recompence
.
Men
cannot
redeem
themselves
And
besides
,
should
we
dye
for
our
sinnes
our selves
,
our
death
would
not
free
us
from
the
punishment
,
for
we
are
not
able
to
overcome
death
,
but
should
for
ever
sinke
under
it
:
If
there
had
been
a
Law
that
could
have
given
us
life
,
then
wee
might
have
lived
by
it
,
but
there
is
no
such
Law
as
can
give
us
spirituall
life
.
David
speakes
in
the
name
of
Christ
,
Psal.
22.29
.
It
is
the
speech
of
our
Saviour
,
or
of
David
in
his
name
,
No
Man
can
keepe
alive
his
owne
soule
.
It
is
beyond
the
power
of
the
creature
to
keep
alive
his
own
soule
,
no
not
so
much
as
naturall
life
,
Psal.
49.7.9
.
No
man
can
give
a
ransome
for
the
soule
of
his
brother
;
no
man
is
able
to
ransome
,
or
redeem
his
owne
life
or
anothers
;
yea
(
which
is
much
)
Adam
in
innocency
,
was
taught
to
looke
for
the
preservation
of
his
inocent
nature
out
of
himself
,
for
to
that
end
did
God
give
him
the
tree
of
life
,
Gen.
2.9
the
tree
of
life
grows
not
in
Adam
,
but
in
the
Garden
▪
Now
he
that
was
to
eat
of
the
tree
,
called
the
tree
of
life
,
he
was
taught
from
thence
,
that
the
maintenance
and
continuance
of
that
life
which
he
then
lived
(
a
life
of
grace
and
glory
)
was
not
to
be
expected
from
his
owne
strength
,
but
from
something
without
himselfe
:
The
tree
of
life
was
a
type
of
the
Lord
Jesus
Christ
,
the
second
person
in
Trinity
,
1
Joh.
3.4
.
Now
if
Adam
could
not
keep
alive
his
own
soule
but
by
that
tree
,
how
much
lesse
Adam
falne
and
corrupted
,
being
now
become
unable
to
keep
that
Law
which
in
innocency
he
might
have
kept
?
But
more
clearly
see
the
grounds
of
this
insufficiency
in
the
creature
to
helpe
it selfe
.
The
first
is
taken
from
the
preciousnesse
of
the
price
of
our
redemption
.
The
costlinesse
of
it
,
the
matter
of
our
justification
is
the
price
of
our
redemption
,
and
without
justification
,
no
spirituall
life
at
all
.
Now
the
price
of
our
redemption
is
our
justification
,
the
forme
of
that
justification
is
Gods
accepting
of
it
,
and
imputing
it
to
us
;
but
the
matter
of
it
is
the
price
of
our
redemption
,
and
that
is
the
root
of
all
our
spirituall
life
,
the
price
of
our
redemption
given
to
God
is
accepted
of
him
,
and
by
him
given
to
us
,
Psal.
49.8
.
Precious
is
the
redemption
of
soules
;
it
is
farre
beyond
the
power
of
the
creature
,
that
which
may
be
fit
matter
to
give
to
God
by
way
of
satisfaction
for
a
soule
that
is
very
precious
,
and
this
was
onely
the
obedience
of
Christ
to
the
death
,
he
by
suffering
death
for
us
,
and
rising
from
the
dead
,
declared
himselfe
mightily
to
be
the
Son
of
God
,
and
he
by
his
obedience
to
the
death
,
offered
to
God
the
price
of
our
redemption
;
He
gave
himselfe
a
ransome
for
many
.
And
this
shews
that
it
had
beene
impossible
for
any
under
the
Sonne
of
God
,
to
have
given
a
sufficient
price
for
our
redemption
;
neither
man
nor
Angels
could
doe
it
:
but
he
in
giving
a
sufficient
price
for
us
,
did
thereby
mightily
declare
himselfe
to
be
the
Sonne
of
God
,
he
onely
by
his
death
,
is
the
matter
of
our
justification
,
and
his
rising
is
our
life
:
the
Father
himselfe
,
it
could
not
stand
with
his
justice
to
give
a
price
for
our
redemption
,
he
being
the
person
offended
;
but
the
Sonne
taking
upon
him
our
nature
,
that
nature
which
had
offended
God
,
he
by
this
meanes
made
atonement
,
betweene
the
Father
and
us
,
and
in
making
atonement
declared
himselfe
mightily
to
be
the
Sonne
of
God
,
none
but
he
alone
was
able
to
tender
to
God
such
a
recompence
as
might
be
a
satisfaction
for
our
sins
.
2.
And
as
this
is
ground
why
there
is
no
sufficiency
in
the
creature
to
give
us
the
life
of
our
justification
;
so
it
is
also
taken
from
the
root
of
our
sanctification
and
consolation
,
for
they
spring
both
from
one
fountaine
,
and
that
is
the
Spirit
of
Gods
grace
,
John
16.7
.
he
is
the
comforter
,
that
is
our
sanctifier
,
and
this
springs
in
us
to
everlasting
life
,
Joh.
4.14
Now
he
that
can
give
a
spirit
of
sanctification
,
and
consolation
,
is
onely
the
Lord
Jesus
Christ
,
unlesse
he
goe
away
,
and
send
the
Comforter
to
us
,
he
never
comes
.
If
you
would
know
who
it
is
that
can
give
this
water
of
life
,
you
shal
read
,
Joh.
4.10
.
that
it
is
only
the
Lord
Jesus
;
he
it
is
only
that
goes
to
the
Father
,
and
sends
his
Spirit
of
grace
into
our
hearts
,
unlesse
he
go
to
heaven
,
and
send
it
downe
from
heaven
to
us
,
it
is
not
given
:
So
that
he
being
the
root
of
the
Spirit
of
consolation
,
&
of
sanctification
,
all
this
life
of
consolation
&
sanctification
springing
from
the
Spirit
as
from
a
fountain
,
and
Christ
being
he
that
sets
open
this
fountain
,
Zac.
1.13
.
Therefore
it
is
that
there
is
an
insufficiency
in
the
creature
to
shed
abroad
such
a
thing
as
this
into
our
hearts
,
Act.
2
33.
when
he
was
to
give
a
reason
of
the
spirit
of
Tongues
,
he
fetches
it
from
the
resurrection
of
Christ
,
that
he
by
his
ascending
into
heaven
,
did
shed
abroad
this
word
which
you
now
see
and
heare
;
so
that
by
his
death
he
gave
to
God
,
not
onely
the
price
of
our
redemption
,
but
prevailed
with
the
Father
to
bestow
upon
him
the
Spirit
to
give
where
,
and
to
whom
he
will
.
3
And
for
a
third
ground
,
why
eternall
life
cannot
bee
given
by
any
but
by
Christ
,
is
taken
from
the
invincible
difficulty
of
the
passage
to
eternall
life
,
from
the
hand
of
death
and
the
grave
,
there
is
no
redemption
:
What
man
is
he
that
can
deliver
his
soule
from
the
hand
of
the
grave
?
Psal.
49.
And
if
the
soule
be
severed
from
the
body
:
no
man
can
quicken
his
owne
soule
,
that
is
beyond
the
power
and
reach
of
the
creature
,
death
is
the
passage
to
eternall
life
,
and
this
passage
is
of
invincible
difficulty
,
for
a
man
to
dye
,
and
then
to
translate
himselfe
from
death
to
life
,
is
far
beyond
the
capacity
of
the
creature
,
and
therefore
saith
our
Saviour
,
I
am
the
resurrection
and
the
life
,
Joh.
11.25
.
and
hee
speakes
of
it
formally
and
properly
;
as
if
he
should
say
,
being
risen
from
the
dead
my selfe
,
I
rise
my selfe
,
and
therefore
raise
up
others
also
;
so
that
if
you
looke
at
the
invincible
difficulty
of
it
,
you
shall
see
,
that
it
onely
is
the
Lord
Jesus
,
that
can
give
eternall
life
,
it
is
a
signe
of
an
hypocrite
,
when
with
Simon
Magus
we
thinke
this
gift
may
be
bought
with
money
.
Reas.
2
It
is
taken
from
the
good
pleasure
of
the
Father
,
whom
it
hath
pleased
that
in
Christ
all
fulnesse
of
life
should
dwell
,
Col.
1.19
.
And
when
he
which
is
our
life
shall
appeare
,
wee
shall
appeare
with
him
,
1
Cor.
1.30
.
And
therefore
since
God
hath
concluded
,
and
shut
up
all
the
springs
of
life
in
Christ
,
and
out
of
Christ
there
is
nothing
but
death
,
the
good
pleasure
of
the
Father
hath
determined
this
point
,
that
he
having
given
us
this
eternall
life
in
his
Son
,
there
is
no
deriving
life
from
any
fountaine
,
but
only
from
the
Son
.
Vse
.
If
upon
our
having
,
or
not
having
of
Christ
,
depends
our
having
,
or
not
having
of
life
;
then
from
hence
you
see
an
evident
ground
of
triall
of
every
one
of
our
estates
,
whether
we
be
alive
or
dead
;
would
any
man
know
whether
he
have
,
or
not
have
life
;
consider
then
whether
you
have
,
or
not
have
Christ
.
And
from
hence
you
may
discerne
three
grounds
of
triall
to
discerne
whether
we
have
Christ
or
no.
First
,
consider
what
it
is
to
have
a
Christ
.
Secondly
,
what
it
is
to
have
the
Son
.
Thirdly
,
what
signes
there
be
of
life
;
and
hereby
wee
shall
have
direction
,
whether
we
have
Christ
or
no
,
and
by
this
,
we
may
informe
our selves
aright
in
this
particular
.
This
point
containes
in
it
the
pith
and
marrow
of
Christianity
,
so
far
as
any
comfort
of
it
may
redound
to
us
.
First
,
then
let
us
consider
what
signes
the
Holy
Ghost
hath
given
us
of
our
having
of
Christ
.
We
are
said
to
have
Christ
four
wayes
in
Scripture
.
First
,
by
the
honour
,
or
service
,
or
worship
of
him
.
Secondly
,
in
some
sense
wee
are
said
to
have
Christ
by
purchase
.
Thirdly
,
by
way
of
Covenant
.
Fourthly
,
by
way
of
free
acceptance
,
when
God
offers
him
.
First
,
a
man
is
said
to
have
God
,
or
to
have
Christ
,
that
worships
him
,
and
the
very
worshipping
of
him
,
is
the
having
of
him
;
so
you
read
,
Exod.
20.3
.
Thou
shalt
have
no
other
gods
but
me
;
it
is
the
expresse
words
of
the
Commandement
:
And
by
having
of
God
there
,
he
meanes
thus
much
,
Thou
shalt
worship
no
other
gods
but
me
;
worship
me
,
and
thou
hast
me
;
worship
any
other
,
and
thou
hast
another
god
,
and
not
me
.
So
have
the
Lord
Jesus
Christ
by
worshipping
of
him
;
and
you
have
him
fully
,
Psal.
45.10
,
11.
He
is
the
Lord
thy
God
,
and
worship
thou
him
;
implying
,
that
as
God
hath
set
over
his
Son
to
us
,
to
be
our
Lord
,
so
we
must
receive
,
accept
,
and
worship
him
;
this
is
that
which
Moses
and
the
people
of
Israel
sung
,
He
is
my
God
,
and
is
become
my
salvation
,
Exod.
15.2
He
is
my
God
,
and
he
is
my
Fathers
God
,
and
therefore
I
will
exalt
him
.
So
that
to
set
up
and
exalt
God
in
our
hearts
and
lives
,
and
to
worship
him
,
is
all
one
;
this
sets
up
the
Lord
,
to
worship
him
,
is
to
be
our
God
.
Now
a
little
better
to
understand
this
point
,
that
you
may
conceive
what
this
worship
of
Christ
is
;
you
are
to
conceive
that
worship
is
performed
to
Christ
,
in
minde
,
in
heart
,
in
life
,
both
in
our
obedience
that
wee
performe
,
in
our
life
,
in
suffering
,
and
patience
which
wee
yeeld
to
God
in
our
lives
,
by
all
this
we
worship
Christ
,
and
so
have
him
.
1
Part
of
the
worship
of
Christ
,
viz.
in
the
mind
and
judgement
First
,
in
our
mindes
,
we
then
indeed
worship
Christ
,
when
we
have
him
in
high
estimation
.
The
worship
,
and
honour
that
we
owe
to
Christ
,
is
to
have
him
in
high
esteem
,
Cant.
5
10.
She
,
the
Spouse
there
may
well
call
him
her
beloved
,
Christ
is
my
Christ
,
when
he
is
to
me
the
chiefest
of
ten
thousand
,
Psal.
89.6
.
Who
among
the
sonnes
of
the
mighty
can
be
likened
to
the
Lord
.
And
Exod.
15.11
.
Who
is
a
God
like
unto
thee
:
When
the
soule
of
a
man
doth
esteem
of
Christ
above
all
other
things
in
the
world
,
when
there
is
nothing
that
the
soule
so
prizes
as
the
Lord
Jesus
Christ
,
then
the
soul
hath
him
;
and
herin
lies
the
difference
between
spiritual
&
earthly
things
,
you
have
an
high
esteem
of
an
earthly
thing
,
and
yet
have
it
not
;
a
man
may
highly
prize
a
good
bargain
,
and
yet
have
it
not
:
but
no
man
sets
an
high
price
upon
Christ
,
but
hee
that
hath
him
;
spirituall
things
we
wholly
neglect
,
untill
we
have
them
,
and
when
we
have
them
,
then
there
oisn-thing
with
us
comparable
to
them
,
untill
a
man
have
his
portion
in
the
word
of
God
,
it
is
but
a
thing
of
small
value
to
him
,
and
so
the
Spirit
of
Gods
grace
,
and
the
blood
of
Christ
untill
a
man
have
it
;
it
is
but
a
light
vaine
thing
to
him
;
yea
till
he
have
the
Lord
Jesus
himselfe
,
no
spirituall
thing
is
of
any
value
with
him
;
but
so
soone
as
ever
the
heart
begins
to
prize
Jesus
Christ
,
as
the
chiefest
of
all
the
blessings
that
ever
God
bestowed
upon
the
sonnes
of
men
;
and
if
the
soule
thinke
,
To
prize
Christ
,
is
to
worship
him
.
that
had
he
but
his
part
in
Christ
,
he
were
the
happiest
man
in
the
world
;
in
thus
prizing
him
,
he
worships
him
;
and
in
worshipping
him
,
hee
hath
him
.
Now
you
must
conceive
that
all
worship
stands
in
advancing
another
,
with
the
debasing
of
our selves
;
we
humble
our selves
,
that
we
may
advance
another
.
Now
if
our
debasement
to
them
be
such
as
is
not
compatible
to
a
creature
,
as
when
we
subject
our
heart
and
spirits
to
them
;
this
is
divine
honour
:
Now
that
soule
that
exalts
the
Lord
Jesus
Christ
as
the
highest
in
his
owne
esteem
,
he
debases
himself
to
the
dust
in
his
spirit
before
him
,
John
1.27
.
It
is
the
speech
of
John
Baptist
(
speaking
of
the
Lord
Jesus
Christ
)
He
that
commeth
after
me
,
is
preferred
before
me
,
whose
shooe
latchet
I
am
not
worthy
to
loose
.
This
is
a
true
worshipping
of
Christ
,
when
in
comparison
of
Christ
he
thinkes
himselfe
unworthy
to
loose
his
shooe
latchet
.
No
mortall
man
but
hee
may
bee
worthy
to
loose
any
mans
shooe
latchet
,
if
he
be
but
worthy
to
live
;
but
this
is
the
honour
and
worship
of
Christ
,
that
when
thy
soule
looks
upon
Christ
,
he
is
so
highly
to
be
preferred
before
him
,
as
that
he
thinkes
himselfe
not
worthy
to
untie
his
shooe
.
Now
when
a
man
is
framed
to
these
thoughts
in
his
minde
,
as
that
he
looks
at
Christ
as
the
chiefest
of
all
the
blessings
of
God
,
as
the
greatest
mercy
that
ever
could
befall
a
poor
soule
;
and
in
respect
of
Christ
,
he
looks
at
himselfe
as
an
unworthy
creature
,
most
unworthy
of
Christ
,
most
unworthy
to
come
in
his
presence
,
and
much
more
unworthy
to
be
made
partaker
of
so
glorious
a
match
as
the
Lord
Jesus
is
,
or
to
have
his
part
in
his
body
and
blood
,
the
very
worship
of
Christ
,
in
truth
,
the
having
of
Christ
;
if
we
have
such
a
singular
esteem
of
him
,
we
may
be
sure
we
could
never
have
thus
prized
him
,
but
that
he
first
prized
us
.
Christians
worship
Christ
in
their
minds
For
further
opening
this
worship
of
Christ
in
our
minds
,
because
it
is
of
singular
importance
,
and
may
helpe
and
stay
a
poore
Christian
,
when
his
heart
may
be
most
dead
,
and
all
other
things
fail
him
,
yet
this
high
esteem
of
Christ
in
his
mind
is
never
wanting
to
an
honest
hearted
Christian
,
but
he
ever
hath
occasion
to
looke
at
Christ
as
most
glorious
,
and
at
himselfe
in
comparison
of
Christ
,
as
unworthy
to
loose
his
shooe
latchet
.
Moses
honors
the
reproaches
of
Christ
.
Let
us
therefore
consider
a
little
further
of
it
;
you
may
the
read
the
like
gracious
disposition
in
Moses
;
he
so
prizes
Christ
,
that
every
thing
belonging
to
Christ
seems
honourable
to
him
,
he
esteemed
the
very
reproaches
of
Christ
,
above
all
the
treasures
of
Egypt
,
and
those
are
lesse
,
then
a
shooe
latchet
,
Hebr.
11.26
.
in
untying
a
shooe
latchet
,
there
is
neither
shame
nor
pain
:
but
for
a
man
to
be
reproached
for
Christ
,
if
any
thing
be
base
and
dishonourable
,
sure
it
is
that
:
For
a
man
that
was
taken
to
be
the
sonne
of
Pharoahs
daughter
,
and
for
him
not
to
be
ashamed
of
the
people
of
God
:
nor
of
being
reproached
with
them
;
yea
,
so
far
from
being
ashamed
,
as
to
think
it
greater
riches
,
then
the
treasures
of
Egypt
,
he
was
sure
gone
far
in
his
esteem
of
Christ
:
that
man
truly
worships
Christ
,
that
honors
the
reproaches
of
Christ
above
al
other
things
.
But
yet
there
is
something
more
in
it
then
this
,
in
this
worship
of
Christ
in
our
minds
:
We
honour
,
or
worship
Christ
in
our
minds
,
when
we
make
him
the
cheifest
,
and
esteem
nothing
more
worthy
to
be
knowne
,
then
to
know
the
Lord
Jesus
Christ
,
John
17.3
.
This
is
life
eternall
to
know
thee
the
onely
true
God
,
and
Iesus
Christ
whom
thou
hast
sent
:
Now
when
the
soul
esteemes
nothing
more
worth
the
knowing
then
Jesus
Christ
,
this
is
an
honouring
of
him
,
1
Cor.
2.2
.
I
determined
not
to
know
any
thing
among
you
,
save
Christ
and
him
crucified
,
and
Phil.
3
7
,
8
,
9
,
10.
He
lookes
at
all
things
as
losse
,
and
drosse
,
and
dung
that
he
might
be
found
in
Christ
,
not
having
his
owne
righteousnesse
,
but
might
know
the
power
and
vertue
of
his
resurrection
;
This
is
that
which
the
Apostle
did
prize
in
his
Judgment
as
more
honourable
,
and
comfortable
,
then
any
thing
under
the
Sun
,
and
this
was
an
evident
signe
that
Paul
had
Christ
;
for
this
is
an
ordinary
experiment
in
nature
,
no
man
hath
any
blessing
,
Naturally
men
desire
to
know
the
worth
of
blessings
.
but
he
would
know
the
worth
of
it
;
if
a
man
have
a
Farme
or
a
yoak
of
Oxen
,
he
will
prove
them
,
Luke
14.19
.
a
man
will
know
aforehand
if
he
can
,
but
when
he
hath
it
then
he
will
prove
it
,
and
truely
so
is
it
with
every
one
that
hath
the
Lord
Jesus
,
he
is
desirous
to
prove
Christ
,
he
would
know
by
experience
,
what
the
vertue
and
power
of
his
death
is
,
how
it
pardons
his
sin
,
and
mortifies
his
corruptions
,
and
he
would
know
the
power
of
his
resurrection
:
strengthening
and
quickning
grace
in
him
,
and
the
power
of
Christs
ascension
,
He
that
hath
Christ
is
inquisitive
to
know
all
the
vertue
that
is
in
Christ
.
assending
into
the
presence
of
his
Father
,
and
sitting
at
the
right
hand
of
God
to
rule
all
Creatures
in
heaven
and
in
earth
,
for
the
Churches
good
,
and
subduing
our
enemies
,
and
bringing
us
to
glory
in
the
end
.
A
man
that
hath
Jesus
Christ
,
he
is
inquisitive
to
know
all
the
vertue
that
is
in
Christ
,
&
he
thinks
in
his
mind
,
there
is
nothing
better
worth
the
knowings
,
then
to
know
and
feel
the
vertue
and
power
of
Christ
Jesus
in
his
heart
:
And
this
is
the
first
part
of
the
worship
of
Christ
,
though
we
be
yet
doubtfull
whether
we
have
Christ
or
no
;
Yet
it
is
an
evidence
to
the
soul
,
that
thou
hast
him
;
because
thou
dost
worship
him
,
and
so
highly
prize
him
in
thy
minde
,
and
if
thou
couldest
but
know
him
,
and
thy
part
in
him
,
this
is
the
chiefest
comfort
thou
canst
pitch
thy
minde
upon
;
certainly
he
is
thy
beloved
,
since
he
is
to
thee
the
chiefest
of
ten
thousand
.
Secondly
,
a
man
worships
Christ
,
Two
parts
of
the
worship
of
Christ
is
in
the
wil
&
affections
.
not
only
by
an
act
of
his
mind
,
but
a
man
hath
Christ
likewise
when
he
hath
him
in
the
deep
affection
of
his
heart
,
when
he
deeply
affects
him
in
his
heart
,
as
his
chiefest
good
.
The
former
was
an
act
of
the
Judgment
and
understanding
;
this
belongs
to
the
heart
,
will
,
and
affections
.
Plal.
73.25
.
Whom
have
I
in
heaven
but
thee
,
or
in
earth
in
comparison
of
thee
,
and
Psal.
42
.
1●
my
soul
pants
or
breathes
after
thee
my
God
.
He
was
then
a
banished
man
from
the
congregation
,
and
it
was
a
weary
sad
time
to
him
,
his
soul
panted
like
a
chased
Deare
,
for
the
rivers
of
water
,
his
soul
was
athirst
for
God!
Oh
when
shall
I
come
,
and
appeare
before
him
?
this
is
such
a
longing
desire
,
when
a
man
wants
Christ
;
As
that
it
is
called
,
hunger
and
thirst
,
Matth.
5.
such
a
desire
as
cannot
be
satisfied
,
but
with
meeting
with
that
which
the
soul
doth
hunger
and
thirst
for
;
give
an
hungry
man
a
house
full
of
gold
,
and
he
is
hungry
still
,
but
give
him
meate
and
then
you
satisfy
him
;
So
in
this
case
,
the
soul
that
hungers
after
Christ
,
give
him
profit
and
pleasure
,
and
you
give
him
nothing
,
but
his
soul
is
fit
to
perish
for
want
of
Christ
,
Deep
measure
of
worshiping
of
Christ
.
this
is
a
deep
worship
we
put
upon
Christ
;
and
in
so
affecting
of
him
,
we
have
him
;
when
the
soul
hath
the
Lord
Jesus
,
the
highest
and
chiefest
cause
of
rejoycing
it
hath
,
is
,
only
its
having
of
Christ
Gal.
6.14
.
if
he
have
his
part
in
Christ
,
that
is
his
Crown
and
his
Portion
,
he
counts
it
a
goodly
portion
,
his
lot
is
falne
into
a
pleasant
place
;
if
we
have
him
for
our
portion
,
we
have
enough
,
therein
the
soul
is
fully
satisfied
,
and
if
we
have
lost
him
,
we
chiefly
mourne
for
that
,
our
chiefest
care
is
to
get
him
;
and
we
mourne
most
bitterly
for
want
of
him
,
Zach.
12.10
.
and
we
make
it
our
desire
cheifely
to
have
him
,
and
then
we
truly
have
him
when
we
so
set
him
up
in
our
hearts
,
we
may
affect
many
earthly
blessings
and
want
them
,
as
gold
and
silver
,
and
friends
,
and
health
,
and
yet
want
them
all
,
but
no
man
desires
Christ
thus
,
but
he
hath
him
.
I
meane
if
he
desire
him
as
his
cheifest
good
,
the
having
of
any
blessing
doth
not
so
rejoyce
his
heart
,
nor
the
want
of
it
so
afflict
him
,
such
a
soul
hath
Christ
.
Object
.
But
the
church
in
Cant.
3.1
.
she
wanted
Christ
,
and
yet
earnestly
desired
him
,
therefore
a
soul
may
have
a
strong
desire
to
Christ
,
and
yet
be
without
him
,
how
can
she
be
said
not
to
finde
Christ
,
and
yet
to
have
him
?
Ans.
She
could
neither
have
loved
him
nor
have
sought
him
,
nor
have
so
known
the
worth
of
him
,
if
he
had
not
loved
her
first
,
and
if
she
in
some
measure
had
not
had
him
:
But
when
she
saith
,
she
found
him
not
,
the
meaning
is
,
not
in
that
feeling
and
comfort
,
not
in
that
measure
she
sought
for
,
not
in
that
life
and
power
,
her
soul
desired
,
she
sought
him
by
night
in
a
dark
time
,
but
though
she
wanted
the
comfort
of
Christ
in
his
ordinances
,
as
she
then
desired
,
yet
she
had
Christ
,
and
had
true
fellowship
with
him
,
else
she
could
never
have
so
loved
him
,
for
she
saith
she
sought
him
whom
her
soul
loved
;
Christ
when
more
truely
worworshiped
.
and
this
is
indeed
so
much
the
more
truer
worship
of
him
when
it
is
so
hearty
;
in
our
Judgments
we
prize
him
as
the
chiefest
blessing
in
heaven
and
in
earth
,
and
in
our
hearts
we
so
affect
him
,
and
cleave
unto
him
,
so
now
on
the
contrary
,
let
the
same
heart
look
into
it selfe
,
and
in
comparision
of
Christ
,
he
not
only
in
his
Judgement
basely
esteemes
of
himselfe
,
but
in
our
affections
we
look
at
our selves
as
loathsome
in
comparison
of
Christ
,
This
you
shall
finde
to
be
true
,
the
more
the
heart
doth
inwardly
love
Christ
,
the
lesse
we
do
love
our selves
,
so
when
God
revealed
himselfe
to
Job
he
cryed
out
,
I
am
vilde
Job
.
40.4
.
and
then
he
abhors
himself
,
and
repents
in
dust
and
ashes
.
There
is
no
soul
that
hath
any
high
esteeme
of
God
,
or
any
strong
affection
to
him
;
but
the
more
highly
and
deeply
he
affects
him
,
the
more
he
disaffects
himselfe
and
loathes
himselfe
,
as
unmeet
to
come
into
the
presence
of
the
Lord
,
when
as
Isaiah
saw
the
glory
of
the
Lord
sitting
upon
the
cherubins
,
he
cryed
out
woe
is
me
I
am
undone
,
for
I
am
a
man
of
uncleane
lips
,
&c.
Esa.
6.5.6
.
Sweetest
frame
of
Spirit
.
this
shal
you
ever
finde
to
be
the
frame
of
the
spirit
of
a
christian
,
the
more
deeply
he
affects
Christ
,
the
more
inwardly
he
loaths
himself
,
he
looks
at
himselfe
as
fit
rather
to
be
swallowed
up
of
Judgment
then
capable
of
any
mercy
,
not
only
greive
for
his
sin
against
Christ
or
not
only
the
more
fear
his
sin
,
Note
.
or
the
more
be
ashamed
of
his
sin
,
by
how
much
the
more
he
sees
the
glory
of
Christ
,
but
he
so
much
the
more
loathes
himself
,
as
one
cleane
out
of
heart
,
he
abhors
himself
as
an
unclean
&
abominable
thing
,
that
if
he
could
go
out
of
himselfe
,
and
be
severed
from
his
own
soul
,
he
would
never
own
himself
more
,
and
therefore
Christ
puts
self
denial
for
a
principall
part
of
his
worship
,
Luk.
9.23
.
this
very
denial
of
our selves
is
a
worship
of
Christ
,
hereby
we
so
affect
Christ
,
that
we
are
quite
out
of
conceit
and
love
of
our selves
.
And
so
loath
our
selves
for
our
sins
,
as
they
make
us
unmeet
to
be
joyned
to
so
glorious
an
head
as
christ
,
and
then
indeed
we
have
him
.
3
3.
Part
of
the
worshiping
of
Christ
.
A
third
part
of
this
worship
of
him
is
in
our
life
:
And
in
our
life
we
worship
Him
,
by
obedience
in
doing
his
will
,
and
by
patience
in
suffering
his
will
,
or
any
thing
comfortably
for
his
sake
.
Vniversall
obedience
.
Hearty
obedience
is
a
true
and
sincere
,
and
reall
signe
of
this
worship
of
Christ
,
and
true
sincere
obedience
to
him
is
a
true
having
of
him
.
This
is
,
first
when
a
man
hath
such
respect
to
all
the
Commandements
of
God
,
as
that
there
is
none
of
them
but
he
greatly
delights
in
it
,
Psal.
119.6
.
then
shall
I
not
be
ashamed
,
when
I
have
respect
to
all
thy
Commandements
:
He
lookes
at
them
all
with
such
respect
,
as
the
Commandements
of
a
great
God
,
he
respects
them
all
as
Gods
Commandements
:
When
as
a
man
is
willing
to
take
up
every
Commandement
of
Christ
,
he
submits
to
them
all
every
one
.
And
which
is
more
,
as
he
hath
respect
to
all
Gods
Commandements
,
so
he
hath
,
respect
to
all
Gods
Commandements
in
all
his
wayes
,
there
is
a
double
universality
of
obedience
,
and
they
both
hold
forth
this
truth
;
it
brings
into
subjection
every
thought
and
Imagination
to
the
will
of
Christ
,
2
Cor.
10.9
.
now
this
is
a
marvellous
subjection
,
that
a
man
is
not
to
dare
to
allow
himselfe
in
so
much
as
a
thought
,
unlesse
it
be
in
a
way
of
obedience
to
the
will
and
Word
of
God
,
unlesse
a
thought
be
suitable
to
the
will
of
Christ
,
and
allowable
to
the
word
of
Christ
,
hee
dare
not
accept
it
,
when
a
man
hath
such
a
professed
subjection
to
Christ
,
that
as
he
respects
every
Commandement
of
God
,
so
he
would
not
be
at
his
owne
choyce
,
in
so
much
as
in
any
one
thought
,
and
this
is
such
solid
and
compleate
worship
of
Christ
as
that
a
greater
honor
cannot
be
don
to
him
,
Math.
4.10
,
him
only
shalt
thou
serve
,
he
will
not
allow
himselfe
in
one
evill
thought
,
much
lesse
will
he
allow
himselfe
to
speak
evill
words
,
or
least
of
all
,
to
do
this
or
that
evill
in
the
sight
of
God
,
so
that
this
is
the
worship
of
him
,
when
we
subject
all
the
passages
of
our
heart
and
life
to
his
will
,
we
serve
the
Lord
and
not
man
,
Col.
3.23.24
.
we
do
not
any
thing
in
our
callings
,
but
we
do
it
in
obedience
to
Christ
,
and
according
to
the
rules
of
Christ
,
and
for
the
glory
of
Christ
,
and
this
is
the
service
we
do
to
Christ
,
not
a
passage
in
our
whole
life
,
but
we
desire
to
have
respect
to
all
Gods
Commandements
,
and
this
is
a
right
and
true
having
of
him
.
And
as
it
is
thus
for
our
obedience
in
doing
his
will
,
so
is
it
for
our
patience
in
suffering
his
will
,
there
is
a
glorious
worship
given
to
Christ
in
patience
,
when
as
if
so
be
it
be
the
will
of
God
to
call
us
to
suffer
,
we
lay
our
hands
upon
our
mouthes
and
sit
down
and
quiet
our selves
in
this
,
that
it
is
the
will
of
Christ
it
should
be
so
,
and
being
for
the
glory
of
his
name
,
in
the
defence
of
his
truth
,
and
from
his
owne
hand
,
it
deares
us
not
,
we
sit
downe
quietly
under
the
hand
of
Christ
as
knowing
whose
hand
it
is
that
is
upon
us
,
it
is
a
worship
of
Christ
and
we
debase
our selves
to
worship
him
,
when
we
acknowledge
that
it
is
no
matter
what
becomes
of
us
so
the
will
of
God
be
done
,
this
is
true
worship
of
Christ
,
1
Sam.
3.18
.
it
was
a
good
Testimony
of
Elies
sincerity
,
when
he
heard
of
the
wofull
Judgment
that
God
would
inflict
upon
his
houshould
;
when
Samuel
had
made
an
end
of
expressing
the
whole
Judgement
,
saith
he
,
it
is
the
Lord
,
let
him
do
what
seemeth
him
good
in
his
owne
eyes
;
wherein
he
fitly
expresseth
the
poynt
in
hand
;
It
is
the
Lord
let
him
therefore
do
what
he
will
,
we
have
the
Lord
for
our
Lord
,
and
he
is
a
Lord
to
us
,
when
we
give
him
leave
to
rule
us
,
the
Lord
hath
given
,
and
the
Lord
hath
taken
away
,
blessed
be
his
name
,
Job
.
1.20.21
.
this
shewes
the
subjection
of
Jobs
will
to
God
.
If
he
see
it
good
to
take
all
away
as
he
sometime
saw
it
good
,
to
give
it
all
,
this
patient
submission
of
the
heart
to
God
,
is
an
undoubted
argument
,
that
we
have
the
Lord
for
our
God
,
had
we
not
him
for
our
God
,
the
heart
of
man
would
so
grudge
at
this
&
that
evill
which
befalls
us
,
and
would
bitterly
fall
upon
Instruments
,
and
weary
heaven
and
earth
with
our
moanes
and
cryes
.
But
I
held
my
peace
and
said
nothing
,
for
thou
Lord
hast
done
it
,
Psal.
39.19
.
a
signe
we
have
him
for
our
Lord
when
in
all
his
providences
,
we
acknowledge
his
good
hand
in
it
,
and
he
is
our
Lord
if
we
can
so
sit
downe
and
not
murmure
nor
grudge
against
him
,
according
to
that
you
read
Lam.
3.29
the
church
complaining
of
her
misery
,
he
tells
you
the
frame
of
her
spirit
,
in
such
a
temper
the
soul
now
sits
alone
and
keeps
silence
.
He
hath
learned
to
bear
Gods
yoake
,
he
is
yoaked
to
the
will
of
God
;
to
his
Commandements
,
to
his
providence
,
and
he
puts
his
mouth
in
the
dust
if
there
may
be
any
hope
,
he
is
content
to
lye
downe
under
the
hand
of
God
,
grudges
not
at
it
,
but
in
quietnesse
and
silence
of
heart
bears
Gods
yoak
,
and
God
is
then
the
God
of
our
Salvation
,
when
we
keepe
silence
before
him
,
Psal.
62.1
.
this
is
a
solemne
worship
of
God
when
in
the
midst
of
trouble
,
we
can
quietly
sit
down
,
when
the
soul
can
say
,
I
wil
bear
the
indignation
of
the
Lord
,
Mica
7.8
,
9.
when
we
see
the
Lords
hand
in
all
the
punishments
and
Judgments
that
befall
us
,
and
we
bear
it
willingly
,
this
is
solemnly
to
worship
him
,
and
to
be
wrought
upon
as
clay
in
the
hand
of
the
Potter
,
and
in
thus
doing
we
have
him
;
And
if
the
case
should
be
,
that
we
should
come
to
suffer
for
the
name
of
Christ
,
it
is
so
far
off
from
being
matter
of
murmuring
to
a
Christian
man
,
as
that
he
suffers
not
only
patiently
,
but
joyfully
,
and
if
any
man
suffer
for
the
name
of
Christ
as
a
Christian
,
let
him
glorifie
God
on
that
behalfe
,
for
the
spirit
of
Glory
and
of
God
shall
rest
upon
him
,
1
Pet.
4.14.16
.
When
a
man
thus
worships
God
,
patiently
submitting
himselfe
to
him
,
and
gives
up
himselfe
in
his
way
,
to
be
quieted
by
him
,
this
is
a
true
worshiping
of
Christ
,
and
whoever
thus
worships
him
,
hath
him
,
though
we
cannot
yet
tell
whether
we
have
faith
or
no
,
whether
repentance
or
no
,
whether
any
true
love
to
God
or
no
,
yet
if
we
can
finde
this
in
us
,
that
in
our
hearts
we
thus
worship
the
Lord
Jesus
,
so
highly
prize
him
as
the
chiefest
of
ten
thousand
&c.
In
so
doing
we
worship
Christ
and
in
worshiping
him
we
have
him
,
but
on
the
other
side
,
if
we
so
look
at
Christ
as
we
can
prefer
ten
thousand
other
things
before
him
,
and
can
sit
downe
quietly
without
him
,
if
we
looke
at
Christ
as
a
refuse
commodity
,
no
worth
the
cheapening
,
and
we
looke
at
our selves
as
the
great
Omegaes
of
the
world
,
and
we
would
not
have
our
names
blemished
with
seeking
after
Christ
,
but
have
greater
businesse
then
that
to
looke
after
,
and
we
wil
be
our
owne
carvers
;
if
so
,
then
we
do
not
worship
Christ
,
and
then
we
have
him
not
,
and
so
no
redemption
by
him
.
SERMON
II.
1
JOHN
5.12
.
He
that
hath
the
Son
,
hath
life
,
and
he
that
hath
not
the
Son
,
hath
not
life
.
BEcause
in
Scripture
phrase
,
there
are
more
wayes
of
having
Christ
requisite
for
the
knowledge
of
every
soul
,
I
thought
it
therefore
not
amisse
to
open
those
other
wayes
by
which
in
Scripture
we
are
said
to
have
Christ
.
Secondly
,
as
therefore
we
have
him
first
by
worshiping
of
him
,
so
secondly
we
have
him
by
purchase
;
this
way
of
having
Christ
is
expressed
to
us
partly
in
the
parable
of
the
Merchant
man
,
Matth.
13.46
.
Who
when
he
had
found
a
pearle
of
precious
price
,
he
sold
all
that
he
had
and
bought
it
,
that
is
one
way
of
having
Christ
,
to
purchase
him
,
to
buy
him
:
you
have
the
like
also
held
out
in
Esa.
55.1.2
.
every
one
that
is
a
thirst
,
come
and
buy
without
money
or
without
price
,
wherein
the
Holy
Ghost
calleth
upon
us
to
receive
the
Lord
Jesus
Christ
as
revealed
in
his
ordinances
,
and
he
makes
a
solemne
proclamation
to
all
,
to
come
to
these
waters
and
buy
without
mony
.
Without
mony
,
why
without
mony
?
or
how
without
mony
?
It
is
true
,
should
a
man
offer
his
house
full
of
Treasure
for
Christ
,
it
would
be
despised
Cant.
8.7
.
and
when
Simon
Magus
offered
to
buy
the
gifts
of
the
Holy
Ghost
for
mony
,
it
was
rejected
with
a
curse
Act.
9.8
,
9
,
10
,
and
if
the
gift
of
the
Holy
Ghost
cannot
be
bought
for
mony
,
how
can
the
Lord
Jesus
Christ
be
bought
for
mony
?
And
yet
thus
much
I
say
,
that
many
times
without
laying
out
of
mony
,
he
cannot
be
had
,
without
parting
with
money
we
cannot
get
him
,
the
case
so
stands
that
sometimes
,
the
holding
fast
a
mans
mony
le
ts
go
the
Lord
Jesus
Christ
,
you
have
a
famous
example
in
the
young
man
,
Matth.
19.21
.
to
24.
Where
our
Saviour
shewes
how
hard
a
thing
it
is
for
a
rich
man
to
enter
into
the
Kingdome
of
Heaven
,
because
it
is
hard
for
a
rich
man
to
part
with
all
that
he
hath
,
when
God
calls
for
it
at
his
hands
,
so
that
without
mony
sometimes
Christ
cannot
be
had
;
And
yet
for
mony
he
cannot
be
had
,
it
was
upon
the
point
of
mony
,
that
the
Lord
Jesus
parted
with
the
Pharisees
,
Luke
16.11.12
.
If
you
be
unfaithfull
with
the
mammon
of
iniquity
,
who
will
trust
you
with
true
treasure
;
if
you
use
not
outward
things
well
,
who
will
give
you
saving
grace
in
Jesus
Christ
?
so
that
sometimes
for
want
of
spending
of
money
in
a
right
way
,
many
a
man
looses
the
Lord
Jesus
;
so
that
though
Christ
cannot
be
had
for
money
,
yet
sometimes
without
expence
of
mony
he
cannot
be
had
.
For
opening
of
this
point
there
are
three
Cases
in
which
money
must
be
layed
out
,
or
else
Christ
cannot
be
had
,
and
in
refusing
to
lay
out
money
,
we
refuse
life
in
him
.
1
Case
.
First
,
when
the
Lord
by
some
speciall
command
requires
it
,
as
was
the
case
of
the
young
man
in
the
Gospel
,
there
was
a
speciall
commandement
given
to
him
,
not
given
to
every
man
,
nor
to
every
rich
man
,
nor
scarce
any
man
in
ordinary
course
now
adayes
,
yet
then
given
to
him
;
and
now
to
stick
for
money
,
and
rather
lose
eternall
life
then
his
goods
,
in
such
a
case
as
this
,
he
loseth
his
life
in
Christ
;
and
upon
the
same
poynt
,
or
the
like
,
broke
Ananias
and
Saphira
,
it
was
the
common
resolution
of
the
Church
of
God
in
that
Age
to
sell
all
that
they
had
,
and
to
give
to
the
poore
,
and
to
live
after
the
same
rate
that
other
men
did
,
a
like
proportion
to
every
man
;
and
to
distribute
faithfully
to
every
man
as
every
man
had
need
,
and
as
the
Apostle
saw
cause
;
and
when
they
come
and
keep
back
part
of
the
price
for
which
their
possessions
was
sold
,
you
see
how
bitter
a
curse
from
the
presence
of
the
Lord
fell
upon
them
,
they
were
cut
off
from
the
Congregation
of
Gods
people
,
and
it
is
much
to
be
feared
,
cut
off
from
the
Lord
Jesus
Christ
,
and
from
all
hope
of
eternall
life
,
and
to
stand
as
a
terrible
example
to
the
whole
Church
of
God
,
to
shew
what
a
dangerous
thing
it
is
to
stand
upon
termes
with
Christ
,
and
not
to
part
with
money
for
him
;
they
could
not
have
fellowship
with
the
people
of
God
,
unlesse
they
parted
with
all
they
had
,
and
live
upon
the
common
distribution
;
but
this
case
is
not
alwayes
.
But
secondly
,
there
is
another
time
,
namely
,
when
in
case
of
persecution
the
market
of
Christ
goes
at
so
high
a
rate
,
that
a
man
cannot
have
Christ
with
any
comfort
in
his
soule
,
or
peace
to
his
Conscience
,
or
purity
of
heart
or
life
,
unlesse
he
hazzard
all
his
estate
,
or
a
good
part
of
it
:
In
buying
and
selling
of
a
precious
commodity
,
a
good
Chapman
wil
have
it
what
ever
it
cost
him
:
So
Christ
is
sometimes
at
an
higher
,
and
sometimes
at
a
lower
rate
,
but
whatever
he
costs
him
,
he
will
have
him
;
it
is
spoken
in
commendation
of
the
Hebrews
,
that
they
suffered
joyfully
the
spoyling
of
their
goods
,
Heb.
10.34
.
to
shew
you
,
that
sometimes
it
comes
to
that
passe
,
that
unlesse
a
man
be
content
to
part
with
all
his
goods
,
he
cannot
have
the
recompence
of
reward
,
the
Lord
Jesus
Christ
to
his
soule
;
and
therefore
the
Servants
of
God
have
been
content
to
loose
all
that
they
had
,
and
willing
to
resigne
up
all
for
the
maintaining
the
integrity
of
their
spirits
,
and
the
purity
of
their
hearts
and
lives
in
the
presence
of
God
,
and
then
let
all
goe
,
they
can
suffer
the
spoyle
of
all
joyfully
.
3
It
is
in
case
that
by
Gods
providence
you
be
cast
to
live
in
such
Congregations
,
where
you
cannot
have
the
Ordinances
of
God
but
at
a
great
charge
,
as
it
is
the
case
of
many
places
,
that
unlesse
they
be
at
charge
for
the
Ministery
of
the
Gospel
it
cannot
be
had
;
then
we
must
communicate
freely
that
way
,
then
be
not
deceived
,
God
is
not
mocked
,
for
what
a
man
sowes
that
shall
he
also
reap
,
Gal.
6.6
,
7
,
8
Where
the
Apostle
doth
encourage
men
at
such
a
time
as
this
,
when
the
Gospel
,
cannot
be
had
but
at
great
charge
,
then
lay
out
liberally
for
the
Gospel
of
Christ
,
and
he
calls
it
,
A
sowing
to
the
Spirit
;
as
a
man
that
layes
out
his
money
for
an
earthly
commodity
,
for
a
good
bargaine
,
he
reapes
corruption
;
so
he
that
sowes
of
the
Spirit
,
shall
of
the
Spirit
reape
life
everlasting
.
When
a
man
layes
out
his
money
unto
Spirituall
ends
,
to
obtaine
the
free
passage
of
the
Ordinances
of
Christ
,
to
enjoy
the
liberty
of
the
Gospel
,
he
thereby
sowes
to
the
Spirit
,
and
shall
of
the
Spirit
reap
life
everlasting
;
for
this
is
the
blessing
promised
unto
it
,
such
as
so
sow
,
shall
of
the
Spirit
reap
life
everlasting
;
so
that
when
a
man
out
of
a
good
and
honest
heart
,
and
an
hungering
desire
after
Gods
Ordinances
,
shall
be
willing
to
be
at
charge
for
them
,
he
hath
this
promise
made
to
him
,
and
it
shall
be
fulfilled
,
He
shall
of
the
Spirit
reap
life
everlasting
.
But
yet
,
when
a
man
hath
layed
out
his
money
for
this
end
,
if
he
then
thinke
his
money
is
worthy
of
Christ
,
he
gets
him
not
;
but
this
is
the
first
way
of
having
Christ
by
way
of
Purchase
,
a
seasonable
laying
out
our
money
for
him
as
God
requires
it
.
Secondly
,
Christ
is
to
be
purchased
,
not
so
much
by
money
,
as
chiefly
this
purchase
must
be
made
by
parting
with
all
those
many
and
strong
Lusts
,
and
Corruptions
,
and
sinfull
rebellions
of
heart
,
by
which
we
keep
off
Christ
from
comming
into
our
hearts
;
this
is
that
which
the
Prophet
Esay
directs
us
to
,
Esa.
55.7
.
Let
the
wicked
forsake
his
way
,
and
the
unrighteous
man
his
thoughts
,
&c.
where
he
tels
us
what
we
must
give
for
Christ
,
for
sinne
is
neither
money
nor
moneys
worth
;
but
he
makes
a
good
bargaine
that
parts
with
his
sins
,
though
he
should
get
no
Christ
for
his
parting
with
them
.
He
speakes
of
the
first
and
principall
part
of
the
life
of
a
Christian
man
,
the
life
of
his
Justification
that
springs
from
pardon
of
sinne
;
let
a
man
forsake
those
sins
and
lusts
that
he
hath
been
most
carried
captive
with
;
let
a
wicked
man
forgoe
his
thoughts
and
wayes
,
both
his
secret
and
open
sins
,
and
let
him
then
turne
to
God
,
and
he
will
abundantly
pardon
;
then
God
will
receive
him
graciously
,
to
the
justification
of
life
.
This
is
the
thing
that
we
must
doe
,
this
was
the
point
upon
which
sundry
of
them
that
have
been
hopefull
for
Religion
,
have
broken
off
from
Christ
,
and
Christ
from
them
;
they
have
forsooke
him
,
and
he
left
them
;
Jehu
stuck
upon
this
very
point
,
he
would
goe
a
great
way
,
but
when
it
comes
(
as
he
thinkes
)
to
hazzard
his
title
to
the
Crowne
,
then
he
will
set
up
the
golden
Calves
;
when
he
saw
that
all
must
be
parted
with
,
rather
then
he
would
forgoe
that
,
without
which
he
could
not
maintaine
his
Kingdome
,
he
would
rather
loose
Christ
,
then
venture
the
losse
of
that
,
2
King
.
10.29.31
.
He
regarded
not
to
walke
in
all
the
Commandements
of
the
Lord
,
and
then
as
he
cut
short
with
God
in
reformation
,
and
did
not
fulfill
to
walke
after
the
Lord
,
therefore
God
cut
Jehu
short
of
all
the
hopes
of
grace
that
ever
he
might
have
attained
,
to
vers.
32.
so
that
if
we
cut
at
a
scanting
with
God
,
and
will
part
with
some
lusts
and
corruptions
,
but
not
with
others
,
then
will
God
cut
you
short
of
all
your
hopes
of
eternall
life
:
and
it
was
upon
the
same
termes
that
Herod
fell
short
of
Christ
,
Mar.
6.10
.
Luk.
3.18
.
he
had
done
many
things
according
to
Johns
Ministry
,
but
when
God
would
cut
him
short
of
Herodias
his
darling
Lust
,
that
nothing
might
lye
between
God
and
him
,
but
might
now
become
fit
for
Christ
,
because
he
would
not
cut
himselfe
short
of
Herodias
,
and
cut
short
his
reformation
there
,
then
this
was
added
to
all
his
other
sins
,
he
shut
up
John
in
prison
,
and
afterward
cut
off
his
head
also
;
so
that
when
there
is
any
sinne
,
whether
honour
or
pleasure
,
or
any
comfort
in
this
life
,
that
men
will
not
be
content
to
cut
themselves
short
of
,
it
is
the
way
to
utter
ruine
;
God
will
not
be
abundantly
ready
to
pardon
such
.
And
so
was
it
with
Daemas
,
when
the
love
of
money
did
so
prevaile
with
his
heart
,
after
he
had
been
much
esteemed
of
the
Apostles
,
and
mentioned
honourably
in
their
Writings
,
yet
in
the
end
it
is
said
of
him
,
He
hath
forsaken
me
,
and
loved
this
present
world
,
2
Tim.
4.10
.
Love
of
the
world
had
so
prevailed
with
him
,
that
he
fell
off
from
Paul
,
and
from
the
Lord
,
whose
Servant
Paul
was
,
and
from
fellowship
in
the
Gospel
,
and
so
did
not
finde
Christ
;
this
rule
is
universally
to
be
followed
,
and
the
care
of
it
not
to
be
neglected
in
any
case
,
that
our
sins
are
to
be
put
out
of
our
hearts
and
hands
,
as
ever
we
looke
to
finde
Christ
,
and
life
in
him
;
notable
is
that
expression
recorded
in
Judg.
10.10
.
to
16.
the
people
come
and
cry
to
the
Lord
,
to
deliver
them
out
of
the
hands
of
their
enemies
;
but
they
had
got
to
themselves
other
gods
,
and
now
he
would
deliver
them
no
more
;
When
the
people
heard
that
,
that
God
would
not
deliver
them
,
and
could
finde
no
acceptance
from
him
,
so
long
as
they
continued
in
such
a
sinne
;
they
thereupon
goe
and
put
away
all
their
Idols
,
and
leaves
not
one
to
be
seen
among
them
;
and
when
God
sees
that
they
had
put
them
away
,
the
text
saith
,
that
his
soule
was
grieved
for
their
misery
,
and
his
bowels
rowled
within
him
for
them
,
and
he
delivered
them
:
So
that
when
men
are
willing
to
fore-go
their
honourable
sinnes
,
their
sweet
and
delightfull
sinnes
,
their
profitable
sinnes
,
and
those
wherewith
they
have
been
most
captivated
;
and
he
knowes
one
may
as
well
pull
their
hearts
out
of
their
bellies
,
as
some
sinnes
out
of
them
;
but
when
he
sees
men
are
willing
to
fore-go
their
most
darling
delightfull
sins
,
willing
to
breake
off
all
impediments
that
stand
between
God
and
them
,
the
Soule
of
God
is
grieved
in
such
a
case
,
and
it
pitties
him
now
that
such
a
soule
should
be
without
him
;
and
then
it
will
not
be
long
ere
God
stirres
them
up
meanes
of
deliverance
,
and
he
himselfe
will
reveale
himselfe
unto
them
.
Notable
is
that
speech
,
Hos.
14.3.8
.
when
they
take
words
to
themselves
,
and
promise
to
leave
all
their
evil
wayes
,
whereby
they
sinne
against
God
,
they
make
this
request
to
God
,
That
he
would
take
away
their
iniquities
from
them
;
and
least
God
should
answer
them
,
but
be
you
doing
something
in
the
meane
▪
time
;
they
professe
,
that
for
their
owne
parts
they
will
set
about
the
doing
of
their
iniquities
away
,
and
they
say
;
Ashur
shall
not
save
us
,
and
we
will
have
no
more
to
doe
with
them
;
wherein
he
shewes
you
,
that
God
lookes
not
that
only
his
people
shall
pray
him
to
take
away
their
iniquities
,
for
we
may
pray
so
long
enough
,
and
not
finde
it
done
;
but
when
we
desire
God
to
doe
it
,
and
set
our
hearts
and
hands
to
it
,
and
now
with
heart
and
hand
say
,
Ashur
shall
not
save
us
,
nor
will
we
say
any
more
to
the
workes
of
our
hands
,
Ye
are
our
gods
;
then
saith
God
in
vers.
4.
I
will
heale
their
back-slidings
,
and
will
love
them
freely
,
&c.
God
is
then
abundantly
ready
to
pardon
,
when
men
forsake
their
owne
wayes
and
thoughts
,
and
throw
away
the
sins
that
hang
about
them
,
God
will
say
of
such
a
people
,
I
will
heale
them
,
and
love
them
freely
,
mine
anger
is
turned
away
from
them
.
And
you
may
presume
,
when
Gods
anger
is
turned
away
,
it
is
by
and
through
Christ
,
or
else
there
is
no
healing
;
and
therefore
in
vers.
8.
Ephraim
saith
,
What
have
I
to
doe
any
more
with
Idols
;
the
heart
of
a
Christian
,
or
of
a
Nation
,
shall
openly
acknowledge
,
that
they
wil
have
no
more
fellowship
with
these
abominations
;
and
then
faith
God
,
I
have
heard
him
,
and
observed
him
.
God
heares
us
,
and
understands
what
we
say
,
and
observes
us
well
,
and
offers
to
be
a
covert
to
us
from
the
storme
,
when
we
begin
solemnly
to
abandon
such
evils
,
then
he
heares
us
,
and
answers
us
according
to
the
desire
of
our
hearts
;
you
have
many
a
soule
that
cryes
to
God
,
Take
away
our
iniquity
,
and
many
Petitions
we
put
up
to
God
to
that
purpose
;
and
that
sometimes
with
many
bitter
moanes
,
but
God
heares
it
not
;
we
pour
out
our
plaints
in
vaine
,
and
he
regards
it
not
;
but
when
we
come
to
God
,
and
desire
him
not
only
to
take
them
from
us
,
but
begin
to
consider
our
owne
wayes
and
iniquities
,
and
to
put
them
from
us
,
out
of
our
hearts
and
hands
,
and
we
wil
no
more
take
such
bad
wayes
,
as
heretofore
we
have
done
;
we
will
no
more
ride
upon
horses
,
nor
run
to
forreigne
Princes
for
succour
;
then
God
heares
,
and
grants
graciously
whatever
his
poore
people
begge
at
his
hands
,
and
answers
it
according
to
all
the
desire
of
their
hearts
,
then
the
Lord
prese●●●
gives
us
the
Lord
Jesus
Christ
,
and
life
and
healing
in
him
;
and
this
is
the
second
way
of
having
Christ
by
purchase
.
Thirdly
,
God
sometimes
requires
that
we
should
part
with
all
his
holy
Ordinances
in
some
cases
;
part
with
all
confidence
in
them
,
and
from
staying
our
hearts
upon
them
;
we
may
soone
loose
Christ
,
and
loose
his
protection
,
and
his
fatherly
compassion
towards
us
,
if
in
the
use
of
the
blessed
Ordinances
of
God
,
we
be
not
willing
so
farre
to
sit
loose
from
them
,
as
not
to
looke
for
life
in
the
Word
,
or
Sacraments
,
or
communion
with
Gods
Servants
,
but
to
looke
for
it
all
in
Christ
,
not
that
God
would
have
us
cast
his
Ordinances
behind
our
backs
,
but
therein
to
seek
him
yea
,
to
seek
his
face
evermore
,
and
not
to
be
barred
from
them
,
he
would
have
a
childe
of
God
to
count
it
his
greatest
misery
,
Psal.
27.4
.
Psal.
42.3
,
4.
Though
God
would
have
us
to
make
account
,
That
one
day
in
Gods
Courts
is
better
then
a
thousand
elsewhere
,
Psal.
84.10
.
yet
God
still
hath
regard
to
this
,
that
he
would
not
have
us
to
trust
in
the
temple
of
the
Lord
,
because
so
to
doe
,
is
to
trust
in
lying
words
,
Jer.
7.3
,
4.
Hold
close
to
the
Ordinances
,
and
by
no
meanes
part
with
them
if
you
can
have
them
in
any
purity
,
and
peace
to
your
consciences
,
but
rather
part
with
Princes
Palaces
then
with
them
,
but
while
you
enjoy
them
,
trust
not
in
them
,
nor
thinke
not
to
stand
upon
this
,
that
you
are
blessed
in
regard
of
them
;
but
looke
at
them
all
as
losse
,
and
drosse
,
and
dung
,
that
you
may
win
Christ
.
Looke
not
so
wishly
at
the
Priviledges
of
the
Ordinances
,
trust
not
in
the
outward
letter
of
them
,
Phil.
3.6
,
7
,
8.
This
is
that
which
keeps
off
many
a
poore
soule
from
comming
on
to
grace
;
he
lives
in
no
open
grosse
sinne
,
and
in
the
midst
of
the
Ordinances
of
God
,
Christ
is
preached
amongst
them
;
and
therefore
they
conclude
,
that
at
the
last
day
Christ
will
receive
them
,
and
yet
this
wil
then
deceive
them
,
Matth.
7.22
,
23.
Some
iniquity
rested
still
in
their
hands
,
for
which
he
wil
bid
them
depart
from
him
,
as
workers
of
iniquity
;
they
it
may
be
,
had
some
of
them
been
themselves
Ministers
,
and
had
done
much
good
in
the
name
of
Christ
,
and
called
upon
him
,
Lord
,
Lord
,
and
yet
but
Hypocrites
;
which
shewes
you
,
that
it
is
not
the
liberty
of
Gods
Ordinances
,
and
the
dispensation
of
them
that
can
secure
us
;
and
therefore
trust
not
in
them
,
trust
not
in
this
,
that
you
are
diligent
Hearers
,
or
that
you
can
pray
powerfully
;
trust
not
in
this
,
though
you
were
Preachers
of
the
Word
of
God
,
but
trust
on
him
only
for
life
,
and
salvation
,
and
he
wil
never
deceive
you
.
And
as
at
all
times
we
are
to
sit
loose
from
the
Ordinances
in
respect
of
our
trust
,
and
confidence
,
so
sometimes
we
must
be
content
to
forgoe
the
Ordinances
of
God
for
Christs
sake
;
Note
this
.
if
we
cannot
enjoy
the
liberty
of
the
Ordinances
,
but
with
sinne
against
our
soules
,
in
this
case
the
Ordinances
of
God
are
to
be
neglected
,
and
omitted
,
if
he
cannot
have
them
with
innocency
and
purity
to
his
soule
,
he
must
let
them
goe
.
All
the
good
Priests
that
were
wont
to
minister
before
the
Lord
in
the
Synagogue
,
throughout
the
ten
Tribes
,
when
they
could
not
enjoy
their
places
,
but
must
worship
the
Calves
,
(
though
the
Calves
were
very
like
the
Cherubims
)
when
they
could
not
doe
their
service
to
God
,
but
they
must
serve
such
Images
as
God
had
not
set
up
there
,
thereupon
all
the
honest
and
true-hearted
Priests
left
their
places
,
and
would
no
more
minister
there
,
rather
then
be
compelled
to
minister
at
Dan
and
Bethel
,
2
Chron.
11.14
.
Jeroboam
cast
them
out
because
they
would
not
doe
so
,
and
they
were
content
to
be
cast
out
,
and
sold
their
Livings
,
and
went
up
to
Jerusalem
;
To
shew
you
,
that
sometimes
when
Christ
cannot
be
had
,
but
we
must
forgoe
the
very
Ordinances
of
God
,
because
we
cannot
have
the
Ordinances
without
impure
mixtures
of
humane
invention
;
then
let
them
goe
,
rather
then
defile
our
owne
hearts
and
hands
with
sinne
against
God
.
And
so
,
Cant.
1.7.8
.
Tell
me
where
thou
dwellest
,
and
feedest
thy
flocks
at
noone
;
after
the
separation
was
made
between
Israel
and
Judah
,
when
the
Mother
Church
of
Israel
was
angry
with
the
Church
of
Iudah
,
and
cast
her
off
;
tell
me
where
thou
lyest
and
feedest
thy
flocks
,
&c.
How
should
I
goe
to
the
golden
Calves
at
Dan
and
Bethel
?
and
worship
there
where
God
had
never
put
his
Name
to
be
worshipped
?
why
,
Christ
answers
them
;
If
thou
knowest
not
,
O
thou
the
fairest
among
women
,
(
as
all
such
Christians
are
the
fairest
among
women
)
If
thou
knowest
not
where
I
rest
,
goe
forth
by
the
foot-steps
of
the
flocks
,
and
by
the
Shepherds
tents
,
and
feed
there
.
Have
they
not
removed
their
tents
to
Jerusalem
?
why
goe
after
them
,
and
feed
with
them
;
and
this
was
fulfilled
,
2
Chron.
11.16
.
The
people
left
all
,
and
went
up
to
feede
themselves
there
,
by
the
tents
of
the
Shepherds
.
This
is
another
part
of
our
purchase
of
Christ
(
which
God
forbid
it
should
be
our
case
)
but
if
it
should
come
to
that
passe
,
rather
forgoe
the
ordinances
of
God
,
which
were
of
his
owne
setting
and
planting
,
as
were
the
Ministery
in
the
Synagogues
;
and
they
were
to
be
divided
all
the
Kingdome
over
;
and
the
Priests
lips
should
preserve
knowledge
,
and
we
should
seeke
the
law
at
his
mouth
,
Mal.
2.7.8
.
and
therefore
that
being
an
holy
ordinance
of
God
,
they
would
by
no
meanes
part
with
the
free
passage
of
any
one
of
Gods
ordinances
,
which
sometimes
they
did
enjoy
:
but
when
they
could
not
enjoy
them
in
the
purity
thereof
,
but
must
be
cast
off
from
being
Preists
,
unlesse
they
will
do
all
,
then
they
were
content
to
be
cast
out
from
all
fellowship
with
the
church
,
and
leave
their
estates
and
fore-go
all
,
rather
then
enjoy
the
liberty
of
some
other
with
sinfull
defilement
.
And
though
it
might
be
thought
their
own
,
over
much
,
over
readiness
to
cast
off
themselves
,
yet
notwithstanding
the
holy
Ghost
excuseth
it
,
they
did
not
cast
off
themselves
,
but
the
text
saith
,
Ieroboham
cast
them
out
,
if
they
wil
not
minister
upon
such
termes
,
then
it
is
he
that
casts
them
out
,
and
that
was
the
sin
chiefly
,
whereby
he
made
Israel
to
sin
;
and
therefore
when
you
come
to
the
Ordinances
,
and
though
you
finde
Christ
there
,
yet
trust
not
upon
them
unlesse
you
trust
upon
Christ
,
and
seeke
him
to
give
you
a
meeting
there
;
you
have
trusted
but
upon
lying
words
,
you
went
out
full
,
and
come
empty
home
;
you
heare
much
,
and
profit
little
;
and
all
that
you
learne
you
put
into
a
broken
bagge
,
into
crackt
memories
,
and
all
because
you
did
so
trust
upon
the
meanes
;
and
truly
in
this
case
this
shall
you
often
finde
to
be
true
,
you
come
full
of
hopefull
expectation
to
the
Congregation
,
but
returne
very
empty
home
,
or
full
of
bitternesse
in
your
soules
,
and
all
was
,
because
you
trusted
in
lying
words
,
in
words
that
could
not
profit
;
you
trusted
in
the
parts
of
Christians
,
in
the
Sacraments
,
Word
,
and
Prayer
;
but
what
is
Paul
,
and
what
is
Apollo
,
one
of
them
may
plant
,
another
may
water
,
but
neither
of
both
can
give
the
increase
,
1
Cor.
3.5
,
6.
He
that
plants
,
and
he
that
waters
is
nothing
;
therefore
chiefly
have
respect
to
Christ
,
look
not
at
Paul
,
nor
at
Apollo
,
nor
at
any
,
though
you
had
men
equall
with
them
for
gifts
,
had
you
such
,
yet
if
you
put
trust
and
confidence
in
them
,
you
wil
loose
all
the
blessings
that
you
desire
and
hope
to
finde
in
them
;
and
therefore
so
come
to
the
Ordinances
,
as
that
you
trust
not
in
the
meanes
;
pray
to
Christ
,
to
blesse
the
Ordinances
to
you
,
and
intreat
him
to
cleanse
your
hearts
and
hands
from
those
evils
that
are
in
his
sight
,
and
come
trusting
on
him
,
not
on
any
strength
in
the
meanes
,
but
on
his
blessing
upon
the
meanes
,
and
then
he
will
be
found
of
you
,
if
you
thus
seeke
him
in
truth
;
but
if
they
cannot
bee
had
but
with
danger
to
you
,
to
lose
the
peace
of
your
consciences
,
Note
this
.
then
be
content
to
fit
loose
to
the
Word
and
Sacraments
,
and
from
Christian
communication
:
Then
in
this
case
give
this
price
also
for
Christ
,
for
we
come
not
to
the
Ordinances
for
the
Ordinances
sake
,
but
for
Christ
sake
to
finde
him
there
,
but
rather
then
willingly
put
forth
our
hands
to
any
sinne
rather
loose
the
Ordinances
then
loose
Christ
.
Fourthly
,
there
is
yet
something
more
then
all
this
,
a
further
price
to
pay
,
if
we
mean
to
purchase
Christ
;
And
that
is
,
that
we
part
with
all
our
good
parts
,
and
all
the
good
common
gifts
of
grace
,
which
are
found
sometimes
in
good
nature
,
and
sometimes
in
the
children
of
the
Church
,
we
must
part
with
them
all
that
we
may
win
Christ
1
Cor.
3.18
.
If
any
man
among
you
seem
to
be
wise
in
this
world
,
let
him
become
a
foole
that
he
may
be
wise
:
who
ever
would
be
a
wise
man
,
(
as
a
wise
man
he
cannot
be
,
if
hee
have
not
his
part
in
Christ
)
he
must
lay
aside
his
serious
and
sad
deliberation
,
and
communication
with
flesh
and
blood
,
and
all
things
in
the
way
of
God
,
that
he
thinkes
will
be
prejudiciall
,
if
any
man
be
so
wise
,
as
to
see
this
and
that
danger
in
a
Christian
course
,
let
him
become
a
foole
;
else
he
shall
never
become
a
Christian
:
if
a
man
will
be
content
to
forsake
all
for
Christ
,
he
must
first
be
a
foole
,
and
be
content
to
bee
counted
a
foole
,
and
heare
every
carnall
man
to
count
him
a
foole
.
And
I
speak
not
onely
of
carnal
and
civill
wisdom
,
that
,
that
only
is
to
be
denyed
in
this
case
,
but
common
graces
,
which
many
times
choakes
all
the
hypocrites
in
the
bosome
of
the
Church
;
they
are
commonly
choaked
upon
this
point
,
upon
these
things
they
trust
,
and
doe
therefore
verily
beleeve
,
that
this
and
that
interest
,
God
hath
in
them
,
and
they
in
God
;
because
they
have
received
such
and
such
gifts
from
him
,
and
this
is
the
case
formerly
mentioned
,
Matth.
7.22
,
23.
they
pleaded
their
spirituall
gifts
,
though
common
gifts
,
and
such
as
may
be
found
in
workers
of
iniquity
,
they
prayed
to
God
,
a
common
gift
;
and
they
prophesied
in
his
name
,
they
had
prophetical
gifts
;
some
measure
of
the
spirit
of
ministery
,
and
they
were
able
to
cast
out
devills
in
Christs
name
;
now
when
as
men
do
trust
upon
these
,
and
settle
themselves
upon
such
a
change
,
truly
,
hereby
they
loose
that
power
in
Christ
which
else
they
might
have
had
.
It
s
a
wonder
to
see
what
a
change
propheticall
gifts
will
work
in
a
man
,
1
Sam.
10.10
,
12.
he
,
there
Saul
had
a
spirit
of
prophesie
came
upon
him
,
and
the
people
wondred
at
it
,
it
works
a
strange
change
in
a
man
,
and
so
in
the
next
chap.
the
19
and
23
ver.
he
prophesied
til
he
came
at
such
a
place
,
so
that
you
shall
see
a
man
that
is
trained
up
in
any
good
order
,
though
sometimes
given
to
loose
company
;
when
once
God
begins
to
poure
into
him
any
spirituall
gift
,
to
inlighten
his
mind
,
and
to
inlarge
his
affection
,
that
hee
begins
to
have
some
love
to
,
and
some
joy
in
the
Word
,
and
some
sorrow
in
hearing
of
the
Word
,
and
some
comfort
in
meditation
:
Its
wonder
to
see
what
a
change
this
will
work
in
the
spirit
;
he
forthwith
begins
to
abandon
his
loose
courses
,
and
sets
himselfe
to
a
more
strict
course
,
then
hee
begins
to
see
his
acquisite
learning
is
but
a
small
matter
to
edification
;
hee
prizes
his
spirituall
gifts
,
and
hee
is
able
now
to
doe
much
;
and
when
a
mans
heart
is
thus
changed
by
propheticall
gifts
,
it
workes
in
a
man
such
confidence
in
his
soule
,
that
he
thinkes
all
the
Congregation
shall
perish
before
he
can
perish
,
and
if
Ministers
,
may
be
thus
deceived
by
common
gifts
and
graces
,
how
much
more
may
their
poor
hearers
bee
deceived
,
when
they
by
hearing
the
Word
find
such
comfort
,
and
illumination
,
and
inlargements
,
that
they
thereby
finde
a
great
change
wrought
in
them
;
and
yet
if
ministers
may
bee
so
much
deceived
,
in
presuming
vainly
of
their
good
estate
,
which
was
not
so
,
then
much
more
common
Christians
:
Should
any
man
presume
at
Foelix
his
trembling
,
Act.
24.25
.
At
Jehues
zeale
,
2
King
.
10.16
.
At
Ahabs
humiliation
,
1
King
.
21.28
,
29.
At
Herods
joy
in
hearing
,
you
know
what
became
of
all
these
,
those
be
graces
of
God
,
though
but
common
graces
,
and
if
the
Prophets
were
deceived
,
may
not
these
be
deceived
also
,
that
have
neither
Christ
nor
any
part
in
him
;
and
therefore
a
man
that
would
bee
sure
not
to
goe
without
Christ
,
nor
without
life
in
him
;
he
must
not
trust
in
any
spirituall
gift
he
hath
received
,
though
his
mind
be
enlightened
,
sometimes
to
feare
,
sometimes
to
joy
,
to
humiliation
,
to
inlargement
,
to
zealous
reformation
,
yet
rest
in
none
of
these
,
for
these
you
may
have
and
yet
want
Christ
,
and
life
in
him
;
common
graces
may
and
will
deceive
you
,
a
man
may
have
all
these
,
and
yet
not
prize
Christ
,
at
his
cheifest
good
;
he
may
have
all
these
,
and
yet
not
worship
him
:
Notwithstanding
all
these
,
there
may
bee
some
iniquity
in
their
hands
for
which
cause
God
will
not
shew
mercy
to
them
:
See
and
observe
,
if
in
the
midst
of
all
these
you
do
not
worke
some
iniquity
;
they
were
workers
of
iniquity
alwayes
at
the
best
,
Matth.
7.23
.
you
may
be
workers
of
iniquity
,
notwithstanding
all
these
;
and
therefore
consider
if
there
be
not
some
veine
of
pride
,
and
hypocrisie
,
and
covetousnesse
,
that
cleaves
fast
to
your
hearts
,
which
you
allow
your selves
in
,
which
if
you
doe
,
these
very
gifts
will
bee
your
ship-wracke
,
your
anchor
will
breake
,
and
your
ship
will
bee
carryed
away
,
and
you
fall
downe
in
destruction
;
but
see
that
your
hearts
bee
cleane
,
and
see
that
there
bee
not
an
ill
thought
or
way
that
you
allow
your selves
in
,
and
if
so
,
then
your
heart
will
lay
hold
upon
God
,
and
you
will
prize
Christ
,
and
then
it
is
a
signe
those
gifts
you
have
are
not
in
hypocrisie
;
for
in
an
hypocrite
,
they
are
alwayes
found
with
some
sinne
,
which
if
a
man
doe
not
willfully
shut
his
eyes
against
hee
may
see
,
for
our
Saviour
speakes
of
such
a
sinne
in
them
,
as
the
rest
of
the
people
of
God
may
know
them
to
be
counterfeits
,
from
verse
15
to
23.
You
shall
know
them
by
this
,
doe
men
gather
grapes
of
thornes
,
or
figges
of
thistles
?
have
not
they
their
ill
haunts
,
but
put
away
these
from
you
,
if
you
mean
to
have
Christ
.
Fifthly
,
If
we
would
have
Christ
,
and
life
in
him
,
we
may
have
him
in
Justification
,
but
not
in
growth
of
Sanctification
,
if
you
part
not
with
confidence
in
the
saving
graces
of
Gods
Spirit
,
you
must
not
looke
to
be
justified
by
them
,
for
if
you
doe
you
wil
discover
them
not
to
be
sanctified
graces
,
nor
the
fruits
of
them
,
the
fruits
of
saving
grace
;
Christ
shall
profit
you
nothing
,
if
you
looke
to
be
saved
by
the
righteousnesse
of
the
Law
,
Gal.
5.3
,
4.
If
therefore
we
thinke
that
for
these
graces
sake
God
accepts
us
,
truly
we
loose
the
things
that
we
have
wrought
,
and
for
all
that
we
have
received
,
we
have
no
part
nor
portion
in
the
Lord
Jesus
Christ
,
neither
Abraham
nor
David
hath
whereon
to
〈◊〉
,
Rom
4.4.18
.
But
blessed
is
the
man
to
whom
the
Lord
imputeth
no
sinne
,
and
in
whose
spirit
there
is
no
guile
.
Therein
stands
our
blessednesse
,
when
the
Lord
imputes
not
sinne
to
us
,
but
if
we
looke
to
be
justified
either
by
the
gifts
of
grace
we
have
received
,
or
by
the
workes
and
acts
of
grace
that
we
have
performed
,
we
shall
certainly
fall
short
;
Paul
knew
nothing
wherein
he
had
dealt
unfaithfully
,
and
yet
was
he
not
thereby
justified
,
1
Cor.
4.4
.
but
he
that
justifies
me
is
the
Lord
;
and
therefore
if
you
trust
upon
a
gift
,
and
thereby
to
be
justified
and
accepted
,
you
declare
your
graces
to
be
but
common
,
and
such
as
are
but
found
among
Hypocrites
,
and
in
this
,
the
Papists
have
cause
to
groane
under
the
burthen
that
lyes
upon
their
religion
,
they
by
looking
for
salvation
,
and
acceptance
by
common
graces
,
doe
plainly
shew
,
that
Christ
profits
them
nothing
.
And
further
,
as
you
are
not
to
trust
upon
them
for
justification
,
so
neither
are
you
to
trust
upon
them
for
the
life
of
your
sanctification
,
for
though
they
be
truly
parts
of
sanctification
,
faith
,
hope
,
love
,
patience
,
humility
,
and
every
other
grace
of
God
which
flowes
from
our
fellowship
with
the
death
of
Christ
,
because
these
are
parts
of
our
sanctification
,
you
may
looke
at
them
as
precious
tallents
received
from
God
,
yet
if
you
trust
in
these
,
in
preaching
,
or
praying
,
or
edefying
your selves
,
or
families
,
or
neighbours
,
and
that
in
the
strength
of
these
you
shall
doe
valiantly
,
and
bring
mighty
things
to
passe
,
and
be
a
fruitfull
Christian
,
you
have
truth
of
grace
,
sound
hearted
saving
grace
,
and
you
doubt
not
but
God
will
carry
you
an
end
in
a
comfortable
Christian
course
;
if
so
,
you
wil
finde
this
to
be
true
,
that
you
wil
want
Christ
in
the
quickning
and
inlarging
,
and
thriving
power
of
the
life
of
your
sanctification
,
it
cannot
be
but
that
where
saving
grace
is
,
there
is
Christ
;
but
you
may
have
Christ
and
yet
have
but
a
dead
Christ
of
him
,
he
may
be
so
dead
in
your
spirit
,
that
you
shall
cry
out
,
O
what
a
dead
heart
,
and
a
dead
spirit
have
I
,
and
yet
I
doubt
not
but
Christ
is
in
my
heart
;
true
,
it
may
be
thou
hast
received
him
,
but
Christ
can
tell
how
to
lye
dead
,
and
to
worke
but
little
there
where
saving
grace
is
layed
up
;
and
therefore
the
life
of
Christ
is
not
a
life
of
grace
,
but
a
life
of
faith
.
I
live
not
by
all
my
zeale
and
humility
,
and
gifts
of
grace
,
for
I
might
have
all
these
,
and
make
but
dead
work
of
them
all
;
How
then
?
By
the
faith
of
the
Sonne
of
God
,
Gal.
2.20
.
It
is
one
of
the
chiefest
points
that
concernes
our
Christian
practise
,
and
therefore
I
pray
you
consider
it
;
Note
this
.
the
life
of
Christianity
is
not
a
life
of
wisdome
and
graces
,
but
of
faith
:
if
you
would
have
Christ
live
in
you
,
and
live
so
that
he
may
shew
his
life
in
you
,
you
must
then
live
by
faith
;
that
is
,
not
only
looke
for
your
justification
by
faith
in
Christ
,
but
looke
for
your
sanctification
and
consolation
from
Christ
by
faith
,
that
if
you
goe
about
any
duty
,
goe
not
about
it
in
the
strength
of
grace
received
,
preach
not
,
or
pray
not
in
the
strength
of
your
knowledge
,
and
love
,
and
zeale
,
and
humility
,
but
go
about
them
all
in
faith
in
Jesus
Christ
,
that
is
by
comming
to
him
,
and
being
inwardly
sensible
,
that
unlesse
he
put
new
life
into
us
,
and
make
new
worke
in
our
soules
,
we
may
have
but
a
dead
businesse
of
it
,
all
the
graces
of
Gods
Spirit
in
us
but
dead
;
and
herein
it
is
wonder
to
see
sometimes
,
how
Gods
servants
are
straitned
,
all
for
want
of
the
life
of
faith
in
their
soules
;
if
God
cut
short
with
us
,
it
is
because
we
doe
not
live
in
Christ
,
but
in
the
spirit
of
grace
,
and
think
to
walke
by
the
strength
of
grace
received
,
we
loose
by
it
,
and
spend
of
the
stock
of
grace
;
and
therefore
remember
that
speech
,
Esa.
40.30
,
31.
They
that
waite
on
the
Lord
shall
renew
their
strength
,
to
shew
you
your
duty
;
it
is
a
borrowed
speech
from
young
men
going
out
to
warre
,
they
goe
out
in
the
name
of
the
Lord
of
Hosts
,
as
David
went
out
against
Goliah
,
1
Sam.
17.
If
we
waite
upon
the
Lord
,
and
be
sensible
of
our
owne
Insufficiency
,
and
unworthinesse
of
doing
any
Christian
duty
,
and
not
depend
upon
our
owne
sufficiency
,
then
we
shall
finde
God
lifting
us
up
farre
beyond
all
our
owne
apprehensions
;
and
gifts
:
God
wil
put
a
new
life
into
us
,
and
in
this
case
even
the
weakest
gifts
of
Gods
servants
are
sometimes
much
enlarged
,
and
the
same
Christians
gifts
farre
more
enlarged
at
some
time
,
above
what
they
are
at
another
,
only
by
waiting
upon
the
Lord
,
and
that
puts
life
into
our
duties
;
therefore
if
you
would
finde
Christ
to
be
the
life
of
your
sanctification
,
then
you
must
put
away
all
confidence
in
saving
graces
,
they
are
not
able
to
make
you
bring
forth
any
one
lively
fruit
of
Sanctification
,
I
mean
in
your
owne
estimation
;
and
you
wil
have
little
comfort
in
it
.
There
is
in
this
case
much
difference
between
one
Christian
and
another
,
and
between
the
same
Christian
and
himselfe
,
at
one
time
and
another
,
according
to
his
waiting
on
the
Lord
for
the
renewall
of
his
strength
,
therefore
trust
not
in
any
grace
,
if
you
doe
,
you
wil
want
it
when
you
stand
in
most
need
of
it
.
SERMON
III.
1
JOHN
5.12
.
He
that
hath
the
Son
,
hath
life
,
and
he
that
hath
not
the
Son
,
hath
not
life
.
WE
now
come
to
speake
of
the
third
way
of
having
Christ
,
A
third
way
of
having
Christ
is
by
Covenant
.
and
that
is
by
way
of
Covenant
,
Esa.
49.8
.
I
will
give
thee
for
a
Covenant
of
the
people
,
to
establish
the
earth
,
to
cause
to
inherit
the
desolate
heritages
,
Psal.
50.5
.
Gather
my
Saints
together
unto
me
,
those
that
have
made
a
Covenant
with
me
by
Sacrifice
;
so
that
would
you
know
to
whom
God
is
a
God
,
and
to
whom
it
may
be
said
,
He
is
my
God
?
Any
of
us
that
have
made
a
Covenant
with
God
by
Sacrifice
;
no
man
hath
him
unlesse
by
way
of
covenant
,
for
all
these
wayes
,
though
divers
in
explication
,
yet
all
co-incident
to
this
having
of
Christ
.
And
such
as
have
made
a
covenant
with
God
by
Sacrifice
,
they
are
his
people
;
of
them
it
is
said
,
I
am
thy
God
,
vers.
7.
according
to
the
tenour
of
the
Covenant
,
Gen.
17.7
.
Behold
,
I
make
a
Covenant
with
thee
this
day
,
to
be
a
God
unto
thee
,
and
to
thy
seed
.
God
becomes
a
God
to
me
,
and
to
my
seed
by
way
of
covenant
;
so
Deut.
29.10
.
to
13.
both
your
Children
of
understanding
,
and
your
little
ones
of
no
understanding
,
you
are
all
here
before
God
this
day
,
to
enter
into
a
Covenant
with
him
,
to
keep
his
Commandements
for
ever
;
you
and
yours
enter
into
a
Covenant
with
God
,
and
this
is
the
way
of
having
him
for
our
God
,
Deut.
26.17.18
This
day
thou
hast
avouched
the
Lord
to
be
thy
God
,
and
he
hath
avouched
thee
to
be
his
people
;
Junius
translates
the
word
.
Thou
hast
required
by
way
of
Covenant
,
and
he
hath
promised
that
he
will
be
thy
God
:
in
the
originall
it
is
,
he
hath
made
thee
to
speake
,
thou
hast
made
God
to
speake
this
,
as
men
that
make
promises
one
to
another
,
so
that
when
people
give
up
themselves
to
be
the
Lords
,
and
offer
themselves
up
to
him
,
and
when
God
requires
it
of
us
,
we
yeeld
our selves
to
him
,
and
desire
God
to
be
a
God
to
us
,
then
he
is
our
God
,
and
we
are
his
people
by
way
of
Covenant
,
2
Cor.
8.5
.
They
gave
themselves
first
to
the
Lord
,
and
then
unto
us
by
the
will
of
God
,
when
we
have
bestowed
our selves
upon
God
,
he
is
not
wanting
to
receive
us
,
to
bee
his
people
.
Now
for
further
opening
of
this
,
It
was
said
this
Covenant
was
made
with
God
by
way
of
sacrifice
,
Psal.
50.5.7
.
that
was
according
to
the
sacrifice
which
the
people
of
God
did
solemnly
offer
before
God
,
of
which
you
read
,
Exod.
24.3
.
to
the
end
of
the
eighth
ver.
Moses
told
the
people
the
words
of
the
Lord
,
and
the
people
answered
with
one
voyce
and
said
,
All
the
words
which
the
Lord
hath
said
,
wee
will
heare
it
,
and
doe
it
;
They
promise
themselves
to
be
an
obedient
people
to
God
,
what
ever
he
commands
them
,
that
will
they
hear
,
and
that
will
they
do
.
And
on
the
other
side
,
Moses
tooke
the
blood
of
the
sacrifice
,
and
sprinkled
it
upon
the
people
,
and
by
this
meanes
they
did
passe
into
Covenant
with
God
.
It
implyes
thus
much
,
when
we
come
to
make
a
Covenant
with
God
,
we
professe
our selves
as
guilty
of
death
,
and
therefore
look
up
to
Christ
,
desiring
that
his
death
might
be
imputed
to
us
,
and
we
thereupon
offer
our selves
,
soules
and
bodies
to
bee
obedient
to
God
to
the
death
;
onely
we
require
this
back
againe
of
God
,
that
as
we
give
up
our selves
a
sacrifice
to
him
,
so
that
the
Lord
Jesus
Christ
might
be
imputed
unto
us
;
and
the
blood
of
Christ
,
and
the
life
of
Christ
might
be
communicated
to
us
;
his
life
of
righteousnesse
,
and
holinesse
,
and
of
eternal
glory
,
all
that
life
that
is
in
Christ
might
become
ours
,
this
doth
God
require
of
them
,
and
this
is
to
make
a
Covenant
with
God
by
way
of
sacrifice
;
for
the
Burnt-offering
,
vers.
5.
was
a
Type
of
Christ
,
the
Meat-offering
was
a
Type
of
the
peoples
giving
up
themselves
to
God
,
and
this
is
to
make
a
Covenant
by
sacrifice
:
we
confesse
we
deserve
death
,
but
for
time
to
come
,
we
desire
to
give
up
our selves
,
to
do
and
suffer
his
will
,
onely
we
desire
that
the
blood
of
Christ
might
be
sprinkled
upon
our
souls
,
and
that
we
might
live
in
his
sight
.
Now
those
that
have
thus
made
a
Covenant
with
God
,
hee
calls
them
his
people
,
and
Saints
.
Thus
you
see
what
it
is
,
and
wherein
this
Covenant
stands
,
sometimes
some
branch
of
this
is
expressed
in
other
Covenants
:
God
promises
to
Abraham
,
that
he
will
be
a
God
to
him
;
that
is
,
he
will
not
only
be
a
good
Father
to
him
,
nor
only
a
good
Master
,
or
Tutour
,
nor
only
a
good
King
,
nor
a
good
Phisitian
;
but
what
soever
is
good
,
that
is
in
God
,
and
it
is
but
a
drop
,
but
a
sparke
of
the
well-spring
of
life
in
him
,
all
the
goodnesse
that
is
dispersed
in
the
creature
,
flowes
from
him
;
there
is
goodnesse
in
a
good
Father
,
or
Magistrate
,
or
Minister
,
or
Friend
,
but
when
God
undertakes
to
bee
a
God
to
us
,
he
promises
to
be
to
us
whatsoever
is
good
in
the
creature
;
a
good
Father
,
a
good
Friend
,
a
good
Phisitian
,
whatever
is
good
for
soule
and
body
,
he
will
bee
all
in
all
to
us
,
and
that
partly
in
his
owne
person
,
and
partly
,
in
so
ordering
matters
,
Extent
of
the
Covenant
on
Gods
part
that
all
those
things
wherein
his
goodnesse
is
communicated
,
he
will
so
dispose
them
,
that
we
shall
see
a
goodnesse
of
God
in
them
all
;
we
shall
see
the
presence
and
goodnesse
of
God
in
all
the
blessings
we
partake
in
this
world
,
he
will
be
whatsoever
is
needfull
for
us
in
every
kind
,
and
though
any
meanes
should
faile
,
yet
God
will
not
faile
us
:
this
do
we
desire
of
God
,
God
a
fountain
of
goodnes
to
his
.
when
we
desire
him
to
be
our
God
,
God
is
an
heape
and
fountaine
of
goodnesse
,
and
he
undertakes
so
to
be
us
.
Now
as
wee
expect
this
from
God
,
that
he
would
be
a
God
to
us
,
so
we
desire
also
and
offer
our selves
back
again
to
God
,
to
be
obedient
to
his
will
,
and
to
waite
upon
him
for
all
that
which
he
hath
promised
us
,
to
expect
it
,
and
to
waite
for
it
;
And
when
we
undertake
to
be
obedient
to
him
;
not
that
we
promise
it
in
our
owne
names
,
and
for
our
owne
parts
,
but
in
the
behalfe
of
every
soule
that
belongs
to
us
,
as
wee
desire
a
blessing
upon
all
that
belongs
to
us
,
so
we
offer
up
our selves
to
God
,
and
our
wives
,
and
children
,
Extent
of
the
Covenant
on
our
part
.
and
servants
,
and
kindred
,
and
acquaintance
,
and
all
that
are
under
our
reach
,
either
by
way
of
subordination
,
or
co-ordination
,
so
farre
as
in
our
power
we
may
reach
,
either
by
Commandement
or
counsell
,
we
do
as
much
as
in
us
lyes
promise
to
God
,
that
we
and
our
housholds
wil
serve
the
Lord
,
Josh.
24.15
.
hee
and
his
houshold
,
that
is
,
his
children
and
servants
,
and
all
that
are
bought
with
mony
,
they
will
all
serve
the
Lord
,
this
they
offer
to
God
as
a
Father
in
a
family
;
he
and
his
,
so
much
as
he
is
able
,
will
prevaile
with
them
,
to
keep
Gods
Commandements
,
and
God
will
be
a
God
to
them
all
;
a
Father
,
and
Master
,
a
Magistrate
and
Minister
,
Husband
,
Friend
,
and
Phisitian
and
all
,
and
whatsoever
is
good
,
thus
you
see
how
God
comes
to
be
ours
by
way
of
Covenant
.
For
further
clearing
of
this
poynt
there
is
a
three-fold
Covenant
,
Covenant
three
fold
wherein
God
doth
bind
himselfe
to
his
people
,
and
we
back
again
to
him
,
according
as
there
is
among
the
reasonable
creatures
.
1
The
first
is
,
Between
Prince
and
People
,
so
the
high
Priest
made
a
Covenant
,
between
him
,
and
between
all
the
people
,
and
between
the
King
,
that
they
should
be
the
Lords
people
,
and
such
a
Covenant
there
is
usually
in
all
well
governed
Common-wealths
,
unlesse
the
King
comes
in
by
way
of
Conquest
and
Tyranny
,
but
in
well
settled
Common-wealths
,
there
is
a
Covenant
and
Oath
between
Prince
and
People
.
2
There
is
a
Covenant
between
Man
and
Wife
,
of
which
it
is
said
Prov.
2.17
.
Which
forsaketh
the
Guide
of
her
Youth
,
and
forgetteth
the
Covenant
of
her
God
.
These
are
all
called
the
Covenant
of
God
,
he
is
a
party
in
the
Covenant
ever
.
3
Another
,
is
an
Oath
or
a
Covenant
of
God
to
passe
betweene
Friend
,
and
Friend
;
such
was
the
Covenant
between
Jonathan
and
David
,
1
Sam.
20.16
.
Now
there
is
a
certain
Covenant
between
God
and
his
people
in
al
these
;
that
look
what
a
King
requires
of
his
People
,
or
the
people
of
a
King
,
the
very
same
doth
God
require
of
his
people
,
and
the
people
of
God
,
that
offers
himself
to
be
a
God
to
his
people
;
that
is
,
a
Governor
,
a
Provider
for
,
and
a
protector
of
his
people
,
to
fight
their
Battels
for
them
,
and
to
guide
and
rule
them
in
peace
and
justice
;
and
the
people
undertake
to
be
obedient
to
his
Lawes
,
to
whatever
he
declares
to
be
the
counsell
of
his
will
.
Againe
,
there
is
a
Covenant
of
Marriage
between
God
and
his
people
,
Ier.
3.14
.
so
as
the
Wife
promises
to
be
to
her
Husband
alone
,
Hos.
3.3
,
4.
so
the
Church
of
God
promiseth
,
that
she
wil
be
for
God
alone
,
and
God
wil
be
for
us
alone
;
and
we
embrace
the
seed
of
his
Word
and
grace
in
our
hearts
,
and
bring
forth
fruit
to
God
alone
.
And
there
is
also
a
Covenant
of
Friendship
between
God
and
us
,
A
covenant
of
Salt
,
2
Chron.
13.5
.
A
covenant
of
Salt
is
to
be
fed
with
the
same
salt
,
as
it
were
,
to
eate
many
a
bushel
of
salt
together
,
that
is
a
covenant
of
friendship
;
Didst
not
thou
give
the
Land
to
the
seed
of
Abraham
thy
friend
for
ever
?
2
Chron.
20.7
.
Covenant
of
Salt
.
therein
he
fitly
expresseth
the
nature
of
a
covenant
of
salt
,
by
friendship
for
ever
;
salt
eaten
together
expresses
familiarity
,
and
durablenesse
,
now
God
expresseth
himselfe
thus
,
to
enter
into
a
covenant
with
his
people
;
he
takes
Abraham
as
a
friend
for
ever
,
and
Abraham
takes
God
as
his
friend
for
ever
;
and
this
league
of
friendship
implyes
not
only
preservation
of
affection
,
but
it
requires
a
kinde
of
secret
communication
one
to
another
,
and
a
doing
one
for
another
.
God
he
grants
our
Petitions
for
us
as
a
friend
,
and
we
doe
his
Commandements
as
a
friend
out
of
the
integrity
of
our
hearts
;
John
15.14
.
Ye
are
my
friends
if
ye
doe
whatsoever
I
command
you
;
I
know
that
Abraham
will
command
his
houshold
to
feare
mee
,
Gen.
18.19
.
and
therefore
in
vers.
17.
and
18.
he
saith
,
How
shall
I
hide
from
Abraham
the
thing
that
I
am
about
to
doe
?
and
it
was
concerning
a
secret
counsell
of
God
,
now
when
God
undertakes
to
be
our
friend
,
he
undertakes
to
communicate
sundry
of
his
Counsels
to
us
,
his
secrets
are
to
them
that
feare
him
,
Psal.
25.14
.
Many
secret
passages
shall
their
hearts
be
made
privie
to
,
that
others
shall
never
be
acquainted
with
;
he
wil
acquaint
us
with
his
secret
purpose
about
a
people
,
sometimes
in
Prayer
,
sometimes
in
Humiliation
,
sometimes
one
way
,
and
sometimes
another
,
so
as
you
may
see
he
walkes
towards
us
in
a
covenant
of
friendship
;
and
so
he
wil
play
a
friends
part
,
he
wil
counsell
us
for
the
best
,
he
wil
tell
us
,
this
,
and
that
,
is
the
best
course
for
us
to
take
,
Psal.
25.12
.
Him
shall
he
teach
:
He
wil
come
and
tell
us
what
he
would
have
us
to
doe
,
Psal.
32.8
.
Sometimes
by
his
Word
,
and
sometimes
by
his
Providence
;
and
when
wee
looke
up
to
him
as
to
a
friend
,
he
wil
doe
a
friends
part
:
And
on
the
other
side
,
for
our
part
we
shall
never
take
any
businesse
in
hand
,
but
we
shall
sadly
and
seriously
communicate
all
our
affairs
with
God
,
and
think
our selves
bound
to
doe
it
,
not
dare
to
rush
upon
any
thing
but
upon
consultation
first
with
the
Lord
,
and
acquainting
him
with
such
and
such
things
;
We
know
not
what
to
doe
,
but
our
eyes
are
unto
thee
,
2
Chron.
20.12
.
So
we
offer
up
our selves
to
be
ready
at
his
commandement
,
to
doe
whatsoever
he
shall
counsell
us
to
doe
;
let
him
but
make
our
way
plaine
before
us
,
and
we
wil
heare
him
in
whatsoever
he
requires
of
us
,
be
it
what
it
wil
be
,
if
God
lay
it
before
us
,
we
wil
doe
it
,
Psal.
119.
vers.
1.
of
the
fifth
Part.
Teach
me
thy
statutes
,
and
I
will
keep
it
even
to
the
end
.
Observe
then
,
whether
we
have
Christ
for
our
Christ
by
way
of
covenant
,
did
there
ever
passe
such
a
conveyance
between
Christ
and
you
,
to
God
the
Father
,
about
him
and
your
soules
,
that
if
God
should
looke
upon
you
,
and
consider
your
case
,
your
just
and
due
desert
is
everlasting
destruction
;
and
therefore
you
account
your selves
unworthy
of
an
mercy
from
God
,
but
yet
notwithstanding
if
he
wil
be
but
pleased
to
accept
the
death
of
Christ
for
you
,
and
to
be-sprinkle
you
with
the
blessings
of
his
grace
,
you
wil
give
up
your selves
to
an
acceptable
service
of
him
all
your
dayes
,
and
wil
be
ready
to
doe
his
wil
,
and
that
he
shall
be
to
you
as
a
King
,
and
Governour
.
Have
you
ever
passed
over
to
him
your
preservation
,
and
protection
,
and
provision
?
And
looke
what
affection
is
between
Husband
and
Wife
,
hath
there
been
the
like
affection
in
your
soules
towards
the
Lord
Jesus
Christ
?
Have
you
a
strong
and
hearty
desire
to
meet
him
in
the
bed
of
loves
,
when
ever
you
come
to
the
Congregation
,
and
desire
you
to
have
the
seeds
of
his
grace
shed
abroad
in
your
hearts
,
and
bring
forth
the
fruits
of
grace
to
him
,
and
desire
that
you
may
be
for
him
,
and
for
none
other
,
and
you
desire
to
acquaint
him
with
all
your
counsels
and
secrets
,
and
desire
to
doe
nothing
but
as
he
shall
counsell
and
direct
you
?
And
have
you
therefore
been
willing
to
give
up
your selves
,
you
and
yours
to
be
ruled
by
Christ
;
and
is
it
the
griefe
of
your
soules
if
any
of
your
Children
,
and
Servants
shall
not
stoop
to
God
,
and
if
you
use
the
best
meanes
to
draw
them
on
to
goodnesse
?
truly
then
you
have
Christ
for
your
Christ
,
because
you
have
him
by
way
of
covenant
:
When
God
gives
us
hearts
thus
to
agree
with
him
,
he
alwaies
prevents
us
,
he
is
ever
before
us
,
then
Christ
thou
hast
,
and
in
him
thou
hast
life
;
but
if
on
the
contrary
,
we
never
come
before
God
in
acknowledgement
that
death
was
our
portion
,
and
desired
the
bloud
of
Christ
to
be
applyed
to
us
,
not
in
an
overture
of
speech
,
but
when
it
comes
to
the
point
,
what
wil
you
doe
?
Wil
you
accept
him
as
your
friend
,
and
as
your
Husband
,
and
wil
you
expect
all
good
things
from
him
,
and
you
wil
not
dare
to
venture
upon
any
course
or
way
further
then
the
light
and
sinceritie
of
the
Word
gives
liberty
?
And
if
you
never
came
to
this
,
nor
was
it
ever
your
care
whether
your
Houshold
served
God
or
no
,
though
they
sin
against
God
,
and
sweare
and
lye
,
yet
all
this
is
nothing
to
you
,
but
it
is
all
one
with
you
,
then
there
wants
a
covenant
betweene
God
and
you
,
and
then
if
you
have
him
not
by
covenant
,
you
have
him
not
at
all
;
he
that
hath
him
any
way
,
hath
him
every
way
,
though
it
be
not
so
clearly
seene
every
way
;
if
you
have
him
,
then
you
have
friends
and
enemies
in
common
;
if
it
be
not
so
with
you
,
that
you
observe
not
the
counsels
of
God
,
but
you
wil
be
at
a
loose
end
,
and
doe
what
you
thinke
good
in
your
owne
eyes
,
then
there
is
no
covenant
between
God
and
you
,
and
then
you
have
not
Christ
,
and
then
no
life
,
much
lesse
in
abundance
.
Object
.
But
you
say
,
Who
is
there
that
so
lookes
to
himselfe
,
his
Wife
,
and
Children
,
and
Servants
,
so
to
his
owne
heart
and
others
,
as
that
they
are
so
wholly
conformable
to
Gods
will
in
all
that
he
counsels
and
commands
,
and
who
so
expects
such
blessings
,
but
that
they
take
from
God
many
things
in
ill
part
,
and
oft
times
sit
down
murmuring
and
discontent
.
Answ.
Even
they
that
make
a
Covenant
with
God
,
they
often
breake
Covenant
with
him
;
and
so
often
as
you
entertaine
any
thought
in
your
mind
,
wherein
you
have
not
consulted
with
God
,
and
doe
any
thing
further
then
you
have
warrant
from
God
,
so
often
have
you
broken
Covenant
;
so
often
as
there
is
any
passage
in
our
lives
,
for
which
wee
had
not
warrant
from
the
mouth
of
God
,
and
wrought
it
by
the
strength
of
his
grace
,
and
eye
of
his
providence
,
so
far
have
we
broke
Covenant
with
him
;
but
yet
notwithstanding
this
breach
of
Covenant
,
here
stands
their
helpe
,
and
this
is
their
comfort
,
that
God
hath
given
Christ
for
a
Covenant
,
Esa.
49.8
.
so
that
he
will
make
good
our
breach
of
Covenant
on
his
owne
part
,
and
Heb.
7.22
.
he
becomes
a
Surety
for
our
parts
,
God
needs
no
Surety
for
his
part
,
but
wee
need
one
;
so
that
if
wee
have
Christ
for
our
Surety
,
then
this
is
required
of
us
,
that
knowing
we
have
broken
Covenant
with
God
,
we
ought
to
blush
,
and
to
be
ashamed
of
it
,
Ezra
9.6
.
to
12.
and
Dan.
9.5
.
to
20.
they
confesse
they
have
broken
Covenant
with
God
,
and
thereupon
they
sit
down
blushing
,
and
weeping
,
and
rending
their
garments
,
that
they
should
enter
into
such
a
solemne
Covenant
with
God
,
and
hope
to
receive
so
many
mercies
from
him
,
and
yet
so
unfaithfully
to
breake
Covenant
with
him
,
when
we
see
that
we
have
transgressed
and
forgotten
the
Covenant
of
God
,
and
breake
the
counsells
of
God
,
we
or
ours
:
It
is
for
us
in
such
a
case
to
do
as
those
people
did
in
Ezra
and
Nehemiah
,
who
broke
Covenant
with
God
;
to
go
and
blush
before
him
,
that
we
should
deale
so
unworthily
with
that
God
,
that
hath
made
such
a
perpetuall
Covenant
of
faith
with
us
,
that
will
be
all
that
is
good
to
us
,
and
hath
not
been
wanting
to
doe
all
for
us
:
and
we
notwithstanding
,
who
undertooke
,
solemnly
that
we
and
our
children
,
and
servants
should
walke
after
God
,
and
wee
would
teach
them
to
doe
what
is
good
in
Gods
sight
,
and
yet
we
do
not
take
care
that
they
do
so
;
and
for
other
of
our
friends
,
whom
we
might
be
helpefull
to
,
we
wholly
neglect
them
;
we
ought
to
shame
our selves
for
this
breach
of
Covenant
,
else
we
cannot
say
,
that
wee
make
a
true
Covenant
with
God
,
&
charge
our selves
for
being
so
false
unto
God
,
and
then
some
good
may
come
of
it
.
When
the
people
had
broken
Covenant
with
God
,
and
God
was
very
angry
,
and
would
have
no
more
to
do
with
them
,
Exo.
32.
But
ch.
33.
the
people
put
off
their
best
cloathes
and
came
before
him
,
and
humbled
themselves
in
his
presence
,
and
put
off
their
best
cloathes
,
and
intreated
God
to
bee
reconciled
unto
them
,
and
then
he
againe
renewes
his
Covenant
with
them
.
To
shew
you
how
God
is
wont
to
expresse
himselfe
to
his
people
,
when
we
have
broken
Covenant
with
him
,
God
will
say
,
he
will
not
look
at
us
any
more
,
he
wil
never
protect
us
more
,
he
will
neither
meddle
nor
make
with
us
,
but
will
expose
us
to
all
evill
;
now
if
hereupon
we
returne
and
bewaile
our
breach
of
Covenant
with
God
,
how
little
good
we
have
done
,
and
how
little
serviceable
we
are
,
he
is
then
wont
to
let
us
see
,
that
his
Covenant
was
never
so
far
broken
,
but
he
can
tell
how
to
be
good
to
us
,
for
the
Lord
Jesus
Christs
sake
,
And
this
is
a
third
way
of
having
of
Christ
.
A
Fourth
way
,
is
a
way
of
free
acceptance
,
wee
have
Christ
by
receiving
him
,
that
is
the
last
way
,
Fourthway
of
having
of
Christ
.
whereby
Christ
is
said
to
be
conveyed
to
us
,
John
1.12
.
to
as
many
as
received
him
,
to
them
he
gave
power
to
be
called
the
sons
of
God
,
that
is
the
life
of
a
Christian
to
become
a
Sonne
of
God
,
and
God
is
the
Father
not
of
the
dead
but
of
the
living
,
so
that
here
is
a
receiving
of
Christ
by
faith
,
whereby
we
become
the
sonnes
of
God
,
so
that
if
you
would
know
,
whether
you
have
Christ
or
no
,
whether
or
no
do
you
receive
him
?
Receive
him
by
faith
,
and
that
goes
through
all
the
former
,
but
some
thing
different
.
Amongst
Interpreters
this
receiving
of
Christ
is
many
wayes
taken
:
Some
say
it
is
to
receive
him
as
a
King
and
a
Savior
,
and
it
is
not
in
vain
,
but
under
correction
:
It
doth
not
fitly
interpret
the
notion
of
the
Word
;
But
the
substance
of
the
thing
delivered
by
the
Holy
Ghost
,
if
I
doe
not
mistake
it
,
the
phrase
expresseth
thus
much
;
As
many
as
receive
him
into
their
hearts
as
into
a
House
or
Temple
,
and
it
will
hold
according
to
the
comparison
used
by
the
holy
ghost
;
he
came
unto
his
own
,
into
the
Temple
,
or
House
of
God
,
and
thither
he
came
as
into
his
owne
proper
place
,
he
came
unto
his
owne
;
you
are
to
conceive
,
he
speakes
not
only
of
Christs
comming
among
them
in
the
tabernacle
of
flesh
and
bloud
,
for
of
that
in
vers.
1.
but
the
whole
Chapter
is
an
History
,
and
declaration
of
Christ
,
partly
before
the
world
was
;
and
in
their
giving
light
to
all
in
the
Creation
,
and
after
the
fall
,
when
the
world
was
growne
darke
,
then
he
was
the
true
light
,
that
enlightened
every
one
that
was
in
the
world
;
now
he
was
in
the
world
,
and
the
world
was
made
by
him
,
but
the
world
knew
him
not
.
And
he
came
to
his
owne
people
in
his
Ordinances
,
and
they
apprehended
him
not
;
but
as
many
as
received
him
of
old
,
to
them
he
gave
power
to
be
called
the
Sons
of
God
.
But
for
further
opening
of
this
Phrase
,
read
Joh.
19.27
.
He
tooke
her
home
to
his
owne
house
;
it
is
in
the
originall
the
same
word
with
that
in
John
,
1.11
.
in
to
his
owne
home
;
he
came
unto
his
owne
home
or
house
,
unto
his
owne
Temple
and
people
,
and
they
received
him
not
,
but
neglected
his
Ordinances
,
neglected
to
seeke
Christ
in
the
Temple
;
but
as
many
as
did
there
seeke
him
,
and
looke
toward
him
,
he
gave
them
power
to
be
called
the
sonnes
of
God
;
so
that
to
receive
Christ
according
to
the
meaning
of
this
place
,
is
,
to
receive
him
into
our
hearts
as
into
his
proper
house
;
and
he
comes
there
as
a
Master
,
and
these
receive
him
as
into
a
Temple
,
then
we
have
him
by
receiving
him
into
an
house
or
home
;
now
you
are
the
Temples
of
the
living
God
,
2
Cor.
6.16
.
I
will
dwell
in
you
,
and
you
shall
receive
me
.
Christ
received
as
into
a
temple
three
waies
.
Now
,
how
doe
we
receive
Christ
into
our
hearts
as
into
a
Temple
?
There
be
three
things
by
which
we
receive
Christ
as
into
a
Temple
:
First
,
when
we
doe
prepare
a
way
for
Christ
to
come
in
to
us
,
as
it
is
said
of
John
,
he
prepared
the
way
for
Christ
,
that
so
he
might
suddenly
come
into
his
Temple
,
Mal.
3.1
.
and
Isaiah
speaking
of
the
same
Messenger
,
he
saith
,
Every
mountaine
shall
be
brought
low
,
and
every
valley
filled
up
;
crooked
wayes
be
made
strait
,
and
rough
wayes
made
smooth
,
Isa.
40.3
,
4.
and
this
is
the
preparation
we
must
make
for
Christ
to
come
into
us
;
you
have
sometime
heard
this
fully
spoken
to
;
that
is
,
when
the
high
mountaines
of
our
great
spirits
,
and
lofty
lookes
,
are
brought
so
low
,
that
we
are
content
to
be
nothing
in
our
owne
eyes
,
that
we
have
all
we
have
in
Christ
,
and
are
able
to
bring
nothing
to
him
,
and
are
willing
that
he
should
take
all
from
us
,
whatever
he
would
have
us
to
part
with
;
and
when
we
are
willing
to
be
whatsoever
he
would
have
us
to
be
,
and
that
he
should
doe
with
us
what
is
good
in
his
owne
eyes
;
then
these
high
mountaines
being
brought
low
,
we
are
made
fit
for
Christ
to
come
into
us
,
we
must
have
no
crooked
wayes
of
our
owne
;
if
we
have
any
imagination
of
our
owne
left
in
us
,
that
we
wil
part
with
such
and
such
Lusts
,
but
yet
are
loath
to
be
disposed
of
in
all
things
as
God
wil
have
us
,
then
there
is
no
roome
for
God
,
he
wil
not
climbe
for
it
;
but
if
we
smooth
the
way
for
him
,
then
he
wil
come
into
our
hearts
.
But
besides
this
,
there
is
to
be
filled
up
every
low
valley
,
and
that
holds
forth
two
things
;
Every
Valley
shal
be
filled
,
that
is
,
first
,
every
base
heart
shall
lift
up
it selfe
to
the
high
things
of
God
,
for
he
speakes
of
vallies
first
,
as
if
there
were
such
a
low
dejectednesse
in
the
Creature
,
as
made
it
unfit
for
Christ
;
God
requires
that
every
base
heart
should
be
exalted
,
to
the
minding
of
high
and
heavenly
things
,
lifted
up
farre
above
these
low
things
that
cannot
reach
the
wayes
of
God
,
these
Gates
must
stand
open
,
and
be
lifted
up
,
that
the
King
of
glory
may
come
in
,
Psal.
24.7
.
to
10.
and
he
meanes
the
gates
of
our
hearts
,
and
he
calls
them
,
the
gates
of
eternity
,
they
are
our
hearts
and
soules
;
stand
not
poring
upon
earthly
things
here
below
,
but
lift
up
your
heads
higher
,
looke
for
a
God
,
and
for
a
Kingdome
;
stand
not
pedling
about
these
earthly
things
,
as
if
you
had
nothing
else
to
looke
after
;
your
hearts
lye
too
low
for
Christ
to
come
into
,
but
if
you
would
lye
levell
with
him
,
then
lift
up
your
minde
to
heavenly
things
;
let
the
bent
of
your
heart
be
for
pardon
of
sinne
,
and
for
everlasting
life
,
be
of
a
levell
frame
of
spirit
to
the
Kingdome
of
Heaven
,
and
then
Christ
will
come
into
you
.
And
as
it
implyes
,
that
the
heart
must
not
be
too
low
for
Christ
through
basenesse
of
spirit
,
and
an
earthly
mind
,
so
it
may
be
too
low
through
despaire
,
and
through
excessive
sorrow
for
sinne
,
he
may
be
cast
so
low
downe
in
dejection
of
spirit
,
that
his
heart
lyes
too
low
for
Christ
,
not
able
to
lay
hold
on
Gods
favour
to
him
in
Christ
;
thinkes
the
Promises
belongs
not
to
him
,
it
is
well
and
happy
for
them
that
can
lay
hold
upon
them
,
but
for
his
part
there
is
none
of
these
Promises
reach
him
;
Did
yee
ever
know
any
in
my
case
finde
mercy
?
now
the
heart
lyes
something
too
low
,
this
mans
heart
is
not
base
,
he
looks
at
Christ
as
the
most
honourable
thing
in
the
world
,
he
sets
his
heart
upon
the
bloud
of
Christ
,
and
would
be
glad
with
all
his
heart
that
he
had
his
part
in
it
,
but
he
is
dejected
,
and
lyes
too
low
,
fit
to
despaire
,
and
therefore
in
this
case
a
Christian
must
be
thus
farre
exalted
,
as
to
be
made
levell
with
Christ
,
to
beleeve
there
is
hope
in
Israel
touching
his
estate
;
Christ
hath
had
mercy
upon
many
in
such
a
case
,
and
he
wil
doe
so
to
us
,
if
we
seeke
him
in
the
way
of
his
Ordinances
,
and
if
therefore
we
resolve
to
seek
him
,
and
put
our
mouthes
in
the
dust
,
expecting
salvation
to
be
revealed
by
him
,
and
follow
him
in
his
Ordinances
,
and
never
have
fellowship
with
the
unfruitfull
workes
of
darknesse
,
and
wil
still
continue
to
seeke
him
,
then
we
begin
to
be
something
levell
with
Christ
;
But
you
say
,
There
is
such
a
crookednesse
in
my
heart
,
and
un-evennesse
,
that
Christ
cannot
come
in
;
truly
that
must
be
made
strait
.
Princes
are
not
wont
to
goe
downe
back
lanes
,
but
downe
plaine
wayes
;
so
Christ
,
as
he
would
have
his
way
neither
too
high
,
nor
too
low
,
so
he
would
not
goe
round
about
,
but
would
have
the
way
to
lye
plaine
before
him
;
the
judgement
,
and
heart
,
and
affection
,
lye
in
such
sort
of
evennesse
as
simply
to
aime
at
the
glory
of
God
in
his
way
,
and
therein
to
be
ruled
by
the
Word
of
God
,
and
then
is
the
heart
of
a
man
in
a
good
frame
;
if
there
be
nothing
in
a
mans
heart
,
but
hee
is
willing
to
bee
guided
in
it
,
by
the
streight
rule
of
Gods
Word
,
and
hee
aimes
directly
at
the
glory
of
God
,
and
the
comming
of
his
Kingdom
,
and
the
doing
of
his
will
,
then
is
all
a
mans
crooked
wayes
laid
aside
,
and
the
heart
lyes
so
levell
,
that
Christ
will
suddenly
come
into
his
Temple
,
these
crooked
windings
of
a
spirit
of
hypocrisie
are
made
streight
,
when
he
is
brought
low
,
yet
he
may
have
much
hypocrisie
in
him
,
pretend
to
be
more
then
he
is
,
he
may
be
doing
good
dutys
more
to
be
seen
of
men
,
then
that
God
should
observe
him
;
therefore
when
God
hath
brought
us
to
this
,
that
we
are
desirous
of
grace
,
rather
in
truth
then
in
outward
shew
,
or
if
in
shew
,
but
that
we
might
doe
others
good
thereby
,
and
singly
aime
at
Gods
glory
in
it
,
and
desire
and
endeavor
to
walk
by
the
streight
rule
of
the
Word
of
God
,
then
are
our
hearts
cleansed
in
some
measure
,
from
the
crooked
windings
of
hypocrisie
,
which
might
hinder
the
free
passage
of
Christ
into
the
soul
.
And
yet
there
is
another
winding
in
a
mans
heart
,
though
in
some
truth
the
dutyes
be
done
,
yet
there
is
many
times
an
aptnesse
in
us
to
cover
and
to
wind
about
our
own
sinnes
,
and
to
make
them
lesse
then
they
be
,
and
this
is
a
wicked
course
,
Psal.
125.4
,
5.
and
therefore
God
would
have
us
deale
most
plainly
with
him
,
that
in
the
singlenesse
of
our
hearts
,
when
it
may
stand
with
the
glory
of
God
,
and
the
confusion
of
our
own
faces
,
we
will
not
be
wanting
to
lay
open
our
hearts
before
him
,
these
be
such
windings
as
will
not
profit
us
,
when
we
deal
plainly
and
confesse
what
we
have
done
,
and
come
to
be
thus
open
hearted
to
God
,
then
is
Christ
ready
to
come
suddenly
into
his
Temple
,
when
we
have
brought
downe
our
high
spirits
,
and
raised
up
our
too
low
,
base
and
dejected
spirit
;
and
laid
all
levell
before
him
,
then
there
remaines
no
more
,
but
for
Christ
to
come
suddainly
into
his
Temple
.
But
yet
besides
all
this
,
when
al
this
is
don
,
yet
there
may
be
stil
a
great
measure
of
a
rough
,
and
harsh
,
and
sharpe
,
and
fiery
spirit
in
him
,
which
Christ
will
have
removed
before
he
comes
to
dwel
there
,
before
that
,
he
will
have
this
harshnesse
,
and
bitternesse
laid
down
▪
that
they
shal
be
smooth
and
level
before
him
,
the
frame
of
the
heart
shall
be
as
meeke
as
a
Lamb
:
The
Lamb
of
God
will
not
lye
in
a
den
of
Lyons
,
and
if
we
breake
out
into
harsh
and
unsavory
distempers
afterward
,
we
shal
damp
the
life
of
God
in
us
,
the
life
of
Christ
wil
be
dead
in
us
:
and
therefore
if
you
desire
to
entertain
Christ
into
your
hearts
;
then
lay
aside
al
harshnesse
,
and
bitternesse
,
and
roughnesse
,
and
al
guile
of
crookednesse
,
1
Pet.
2.12
.
then
you
shal
have
life
in
the
Word
,
and
find
Christ
to
be
yours
.
This
is
the
first
thing
whereby
we
receive
Christ
.
Second
way
of
receiving
of
Christ
.
Secondly
,
Suppose
he
be
come
,
there
is
thus
much
more
required
to
have
him
,
and
to
keep
him
there
,
we
must
look
there
be
no
unholy
thing
remaining
there
,
all
vaine
and
common
things
must
be
removed
,
no
prophain
matter
must
stay
there
,
2
Cor.
6.16
.
touch
no
unclean
thing
.
And
if
Christ
be
come
unto
you
,
you
must
not
onely
remove
all
sinfull
and
uncleane
matter
,
but
also
all
common
matter
,
and
now
every
thing
must
be
dedicated
to
God
,
and
you
must
goe
about
your
callings
as
becomes
Christians
,
and
you
and
all
yours
must
be
dedicated
to
God
;
your
silver
and
your
gold
must
be
dedicated
,
and
onely
spent
upon
such
uses
,
as
God
calls
for
,
and
therefore
look
at
every
thing
so
,
as
God
may
have
glory
by
it
,
and
let
him
not
bee
dishonoured
in
any
thing
by
you
,
all
that
you
are
,
and
have
,
must
be
dedicated
to
God
;
mind
,
and
judgement
,
and
conscience
,
and
heart
,
and
affection
,
love
and
hatred
;
your
whole
man
,
and
all
your
labours
,
and
all
you
can
reach
,
lyes
as
a
consecrated
thing
,
else
God
will
not
dwell
livelily
in
you
,
unlesse
you
have
a
care
to
keepe
every
thing
cleane
,
you
shall
find
this
to
be
true
,
Christ
loves
to
lye
cleane
,
and
Religion
loves
to
lye
cleane
,
and
if
hee
see
hasty
sluttishnesse
in
us
,
he
will
be
gone
and
wil
not
tarry
there
,
he
would
not
have
naturall
uncleannes
to
appear
among
you
,
but
let
al
such
be
covered
,
and
let
no
such
defilement
be
seen
among
you
,
he
would
have
all
kept
in
an
holy
reverent
frame
,
such
as
might
become
the
presence
of
God
.
The
third
way
.
Thirdly
,
The
receiving
of
Christ
into
our
hearts
as
into
a
Temple
implyes
to
keep
the
charge
of
his
Ordinances
and
holy
things
,
to
offer
to
him
all
our
sacrifices
,
and
to
look
that
all
be
performed
in
such
a
manner
as
himself
requireth
,
God
chargeth
it
as
a
sinne
upon
his
people
,
Ezekiel
44.8
ye
have
not
kept
the
charge
of
my
holy
things
,
but
ye
have
set
keepers
of
my
Ordinances
in
my
Sanctuary
for
your selves
,
God
will
not
dwell
among
them
,
when
they
set
up
the
uncircumcised
to
offer
up
their
Sacrifices
,
God
will
have
every
man
to
take
charge
over
his
own
Temple
;
have
a
care
of
your selves
,
put
not
off
your
care
to
others
,
you
may
not
put
off
the
charge
of
Gods
holy
things
,
every
man
hath
a
charge
to
look
to
the
things
of
God
;
not
only
to
see
that
al
unclean
things
be
removed
,
and
all
common
things
dedicated
,
but
to
see
that
every
morning
and
evening
,
Sacrifice
be
duly
performed
,
and
all
things
done
in
a
right
manner
,
else
you
will
finde
little
life
in
Christ
,
and
if
he
see
this
care
in
you
,
then
Christ
will
come
into
his
Temple
and
dwell
there
,
and
you
shall
have
life
in
Christ
,
and
that
in
abundance
,
you
cannot
have
God
for
your
God
,
but
you
must
have
a
place
,
readily
prepared
for
him
,
and
keepe
it
in
fitnesse
,
and
comelynesse
for
him
,
trimme
it
up
for
an
habitation
for
him
,
this
God
requires
of
every
soule
that
will
have
God
for
his
God
.
In
a
word
therefore
,
doe
but
consider
,
whether
your
hearts
have
thus
imbraced
Christ
or
no
;
is
your
base
hearts
exalted
to
look
after
heavenly
things
,
Note
this
.
and
are
your
proud
hearts
brought
low
to
the
obedience
of
Christ
,
do
you
find
your
ways
of
hypocrisie
made
plain
before
God
,
and
is
your
rough
passions
made
smooth
before
God
,
then
you
have
Christ
,
whether
you
see
him
,
or
feel
him
or
no
;
and
do
you
find
that
when
you
have
Christ
,
you
dedicate
your selves
to
him
,
and
suffer
no
unclean
thing
in
your selves
or
yours
,
and
do
you
keep
the
Ordinances
pure
,
and
offer
up
your
morning
and
evening
sacrifice
your selves
?
then
you
have
received
Christ
,
and
it
is
your
faith
by
which
you
do
thus
receive
him
;
but
if
it
be
not
thus
with
you
,
then
say
you
have
not
received
Christ
,
or
if
you
have
,
you
are
to
be
humbled
for
your
great
neglect
,
and
want
of
keeping
of
him
.
SERMON
IV.
1
JOHN
5.12
.
He
that
hath
the
Son
,
hath
life
,
and
he
that
hath
not
the
Son
,
hath
not
life
.
THere
yet
remaines
two
things
for
signes
of
having
Christ
,
for
in
all
this
point
of
our
Christian
faith
,
there
is
no
word
but
of
more
then
ordinary
and
common
use
;
And
therefore
when
he
saith
,
he
that
hath
the
Sonne
hath
life
,
some
signes
may
be
gathered
from
the
word
,
having
him
,
and
some
from
having
him
as
a
SONNE
;
and
some
from
this
word
Life
,
by
which
we
may
know
,
whether
we
have
the
Son
and
life
in
him
.
Wee
now
come
to
speak
of
the
second
sort
of
signes
,
Hee
that
hath
the
Son
hath
life
,
then
if
we
would
have
life
in
Christ
,
we
must
have
him
as
a
SON
.
The
thing
then
to
be
opened
is
,
What
it
is
to
have
Christ
,
as
the
Son
of
the
most
high
God
,
and
that
will
give
further
light
to
the
Text
,
and
to
the
consciences
of
them
that
would
see
the
ground
of
their
hopes
settled
upon
a
foundation
,
Hee
that
hath
the
Son
hath
life
.
There
bee
three
things
implyed
in
having
Christ
as
a
Sonne
.
First
it
implyes
,
that
such
as
have
Christ
in
truth
,
and
so
having
him
,
First
thing
considered
in
having
Christ
as
a
Son
.
have
life
by
him
;
they
do
not
rest
in
having
any
of
the
benefits
of
Christ
,
though
they
be
spirituall
,
but
they
cheifely
affect
to
have
himselfe
,
not
so
much
his
benefits
as
himselfe
;
he
doth
not
say
,
hee
that
hath
such
and
such
spirituall
gifts
hath
the
Son
;
no
,
though
you
have
never
so
many
gifts
,
and
they
such
as
doe
accompany
salvation
,
but
that
which
he
principally
commends
to
us
is
himselfe
;
you
shall
read
of
a
company
of
Professors
that
had
Christ
,
and
affected
to
have
him
so
farre
as
they
,
might
have
Loaves
from
him
,
Joh.
6.26
,
27.
but
our
blessed
Saviour
bids
them
in
seeking
Christ
,
seeke
not
for
loaves
that
perish
,
but
labour
for
the
meate
which
endureth
to
eternall
life
;
and
that
is
only
the
Lord
Jesus
Christ
himself
:
Labor
not
for
any
loaves
,
whatsoever
you
might
finde
in
your
pursuit
after
Christ
.
It
was
this
by
which
Peter
did
discover
the
hypocrisie
of
Simon
Magus
,
he
desired
the
gift
of
the
Holy
Ghost
,
but
for
Christ
himselfe
,
his
heart
was
not
set
upon
him
,
but
he
only
desired
that
in
which
lay
most
profit
;
for
had
it
been
in
his
power
,
that
upon
the
laying
on
of
his
hands
upon
any
,
Tongues
might
have
been
given
,
and
Sicknesses
healed
,
he
might
have
grown
mighty
in
the
world
by
that
trade
,
Act
8.18
,
19.
And
Balaam
he
was
somewhat
more
upright
in
his
desire
then
Simon
Magus
was
,
one
would
thinke
that
he
had
sought
after
Christ
,
for
he
wished
not
for
any
temporall
thing
in
this
world
,
only
that
he
might
have
a
comfortable
end
,
he
would
feather
his
nest
with
Immortality
,
and
invest
himselfe
with
the
Robes
of
incorruption
,
and
such
kinde
of
other
glory
,
as
the
Saints
in
light
doe
partake
of
,
but
it
was
no
more
his
desire
then
the
other
,
to
desire
Christ
for
himselfe
,
but
only
a
blessed
end
,
that
he
might
be
translated
into
immortality
and
glory
,
and
so
might
be
kept
from
fellowship
with
those
Devils
,
and
evil
Spirits
he
had
been
acquainted
with
all
his
life
long
,
that
he
might
not
have
fellowship
with
them
when
he
departed
hence
;
but
did
not
desire
Christ
for
himselfe
,
and
therefore
whatever
gift
he
had
,
as
he
had
a
notable
spirit
of
Prophesie
,
as
the
Spirit
then
came
upon
him
,
speaking
of
the
marvellous
blessings
reserved
for
Gods
people
,
yet
notwithstanding
he
never
sought
Christ
in
any
of
them
,
and
therefore
though
he
might
have
some
glimpse
of
the
Vision
of
God
,
yet
of
Christ
he
had
none
;
whereas
there
is
no
true
Christian
that
doth
most
esteeme
the
having
of
Christ
,
but
doth
not
only
seeke
Christ
without
respect
of
Loaves
,
or
Money
,
or
of
a
quiet
Conscience
in
time
of
death
,
but
even
in
the
very
time
of
this
life
,
when
he
seekes
after
the
Ordinances
of
God
in
this
life
,
there
to
live
according
to
God
,
and
to
finde
pardon
of
sinne
and
peace
of
conscience
,
and
subduing
of
his
lusts
,
and
strength
of
grace
,
and
power
of
godlinesse
,
yet
even
in
seeking
the
very
Ordinances
of
God
(
out
of
which
these
are
not
to
be
found
)
yet
in
seeking
of
these
,
he
doth
not
so
much
seeke
these
,
or
any
blessing
they
doe
afford
,
as
the
finding
Christ
in
them
;
the
story
is
notable
,
and
famous
in
,
2
Sam.
15.25
,
26
,
27.
When
David
fled
from
Jerusalem
,
the
Priests
and
Levites
carried
the
Arke
after
him
,
and
when
David
saw
them
overtake
him
with
the
Arke
of
Gods
presence
,
in
the
enjoyment
whereof
stood
the
life
of
his
life
,
the
assurance
of
the
pardon
of
his
sinne
,
the
assurance
and
presence
of
Gods
favour
,
strengthening
of
his
spirit
in
grace
,
and
subduing
his
lusts
)
yet
saith
he
,
Carry
it
back
againe
to
Jerusalem
,
if
I
shall
finde
favour
in
the
eyes
of
the
Lord
,
he
will
bring
me
backe
againe
,
and
shew
me
both
it
and
his
habitation
;
but
if
he
thus
say
,
I
have
no
delight
in
thee
,
behold
,
here
am
I
,
let
him
doe
to
me
as
seemeth
good
to
him
.
He
would
not
wrong
himselfe
,
nor
doe
the
Church
of
God
so
much
prejudice
as
to
wrong
God
,
and
his
Sacrifice
,
they
were
not
to
offer
sacrifice
elsewhere
;
nor
could
they
finde
any
solemne
presence
of
God
any
where
but
there
,
there
were
they
all
to
meet
,
and
it
was
the
place
where
God
had
put
his
name
;
and
he
considering
that
,
he
could
not
have
the
Arke
with
him
,
but
Gods
Name
should
be
dishonoured
,
and
the
Church
of
God
would
finde
much
prejudice
with
the
losse
of
Gods
Arke
;
and
therefore
rather
then
God
should
be
dishonoured
,
and
the
people
discouraged
and
prejudiced
by
the
want
of
it
,
he
would
send
it
back
againe
,
and
is
content
to
loose
outward
blessings
;
his
care
was
not
so
much
about
outward
things
,
his
chiefest
care
was
,
if
he
might
have
had
his
wish
,
that
he
might
all
his
time
dwell
in
the
house
of
the
Lord
,
Psal.
23.4
.
and
oh
that
he
might
be
but
a
doore-keeper
in
this
house
,
rather
then
to
rest
in
the
tabernacle
of
wickednesse
;
but
yet
when
he
could
not
have
this
great
blessing
,
but
with
dishonour
to
God
,
and
prejudice
to
the
Church
of
God
,
he
rather
layes
downe
the
comfort
that
he
might
have
from
Gods
Ordinances
,
and
the
help
he
might
have
from
them
,
and
those
helps
were
very
great
;
as
pardon
of
sinne
,
and
peace
of
conscience
,
growth
in
grace
,
subduing
of
lusts
,
and
establishment
of
his
heart
in
assurance
of
his
election
,
and
vocation
;
yet
he
is
content
to
let
them
all
goe
that
he
might
have
what
he
hath
without
sinne
to
himselfe
,
and
dishonour
to
God
,
or
wrong
to
the
Church
;
and
this
is
a
notable
sign
of
a
mans
integrity
and
uprightnesse
of
heart
,
he
would
not
have
any
thing
whereby
God
might
have
dishonour
;
he
would
not
have
the
Ordinances
with
the
Churches
losse
,
but
rather
sit
out
,
and
shift
for
himselfe
as
wel
as
he
could
,
and
would
adventure
the
losse
of
them
all
rather
then
he
wil
stand
to
contend
for
them
with
the
losse
of
Christ
himselfe
:
And
this
kinde
of
frame
of
spirit
was
in
Moses
,
he
intreates
God
that
he
would
not
destroy
the
Israelites
in
the
Wildernesse
,
least
his
name
should
be
dishonoured
,
but
rather
blot
his
name
out
of
the
Booke
of
Life
then
cut
them
all
off
,
Exod.
32.32
.
Such
is
the
uprightnesse
of
the
frame
of
the
heart
of
a
Childe
of
God
,
that
he
desires
not
Spirituall
blessings
singly
for
himselfe
,
not
for
the
peace
of
his
owne
Conscience
,
nor
for
the
subduing
of
his
lusts
,
nor
for
the
strengthening
of
his
grace
,
further
then
may
stand
with
the
glory
of
God
;
and
above
all
things
else
he
seekes
the
honour
of
God
,
the
comming
of
his
Kingdome
,
and
the
doing
of
his
will
;
and
if
these
concur
not
in
his
way
,
he
would
rather
loose
them
,
then
dishonour
Christ
by
having
of
them
;
he
hath
a
singlenesse
of
heart
in
seeking
spirituall
blessings
;
he
seekes
them
not
for
his
owne
ends
,
as
you
see
in
Davids
desire
,
Psal.
63.1
,
2
,
3.
My
soule
thirsteth
for
thee
,
my
flesh
longeth
for
thee
,
to
see
thy
power
,
and
thy
glory
,
as
I
have
seene
thee
in
the
Sanctuary
;
because
thy
loving
kindnesse
is
better
then
life
,
therefore
my
lips
shall
praise
thee
.
He
desires
not
there
the
injoyment
of
the
presence
of
God
,
or
the
subduing
of
his
lusts
,
that
he
might
live
at
more
ease
,
and
have
more
comfort
(
though
that
be
a
lawfull
end
)
but
he
would
see
the
power
of
Christ
more
magnified
in
him
;
he
would
see
a
mighty
increase
of
the
grace
of
God
in
him
,
not
that
he
might
be
more
excellent
then
his
neighbours
,
more
eminent
in
gifts
,
and
so
be
better
then
others
,
or
so
esteemed
;
but
he
desires
that
all
his
lusts
may
be
swallowed
up
,
and
that
the
life
of
Christ
might
more
mightily
over-rule
,
and
over-sway
him
,
and
dwell
mightily
in
him
,
that
he
might
not
live
after
his
owne
wil
,
nor
to
himselfe
,
nor
would
he
live
by
the
graces
of
the
Spirit
in
him
,
but
the
life
that
he
would
live
,
is
by
the
faith
of
the
Son
of
God
,
Gal.
2.20
.
that
Christ
and
his
life
in
him
might
worke
all
his
workes
in
him
and
for
him
;
and
in
that
at
any
time
he
desires
death
,
it
is
not
that
he
might
be
freed
from
evil
and
misery
,
but
that
hee
might
be
dissolved
,
and
be
with
Christ
,
Phil.
1.23
.
Though
the
other
be
a
lawfull
desire
,
but
chiefly
his
desire
is
,
that
he
might
see
Christ
,
whom
from
his
first
conversion
he
hath
most
loved
,
and
in
whom
he
hath
lived
all
his
life
,
and
now
to
be
wholly
possessed
of
him
,
and
wholly
acted
and
swayed
by
him
,
not
that
he
might
have
his
heart
filled
with
joy
,
but
that
he
might
be
with
Christ
,
not
only
as
chiefest
of
ten
thousand
persons
,
but
as
the
chiefest
of
ten
thousands
benefits
of
God
,
that
should
God
give
us
pardon
of
sinne
,
his
Word
and
Sacrament
,
and
victory
over
all
our
lusts
,
strength
of
every
grace
of
God
,
and
everlasting
life
,
and
therewith
fellowship
with
all
the
blessed
Saints
and
Angels
,
yet
to
us
Christ
is
the
chiefest
of
them
all
,
none
greater
then
the
gift
of
Christ
;
and
this
is
the
sincerity
of
a
Christians
soule
,
he
desires
more
any
benefit
for
Christs
sake
,
then
Christ
for
any
of
his
benefits
sake
;
for
he
whose
heart
is
set
upon
Christ
,
more
then
upon
the
pardon
of
sinne
,
or
salvation
,
that
soule
hath
Christ
,
and
life
in
him
;
he
that
hath
Christ
in
his
eye
and
heart
above
all
blessings
,
he
indeed
is
a
true
Christian
,
and
hath
Christ
.
Reas.
Christ
must
so
be
had
,
and
we
must
so
receive
him
as
God
gives
him
;
now
God
gives
us
first
Christ
in
all
his
Ordinances
,
and
then
in
Christ
all
other
things
,
all
benefits
in
and
through
Christ
,
Act.
8.35
.
We
preach
to
you
Jesus
;
we
offer
you
him
,
all
lusts
layed
aside
,
all
sinfull
corruptions
put
away
,
whatever
separates
between
God
and
us
,
that
being
done
away
:
We
now
offer
you
Christ
,
and
in
Christ
plentious
redemption
;
but
if
we
be
without
Christ
,
we
are
without
true
life
.
As
in
the
Sacrament
,
first
you
have
the
body
and
blood
of
Christ
set
before
you
,
Matth.
26.26
.
and
then
sealed
up
,
and
confirmed
to
you
in
the
Sacrament
,
and
together
with
that
justification
,
and
further
degrees
of
the
sanctifying
spirit
,
and
further
pledges
of
everlasting
life
,
and
glory
;
No
benefit
,
but
it
s
conveyed
through
him
;
Christ
first
,
and
then
the
benefit
.
It
is
true
,
Herod
received
joy
,
but
Foelix
trembling
,
and
Jehu
zeale
,
but
none
of
these
received
Christ
;
they
received
the
huske
,
but
wanted
Christ
;
they
had
the
shell
,
but
not
the
marrow
and
kernell
within
;
they
received
the
benefit
,
but
Christ
they
did
not
receive
,
and
for
want
of
him
they
had
no
life
at
all
.
Simon
Magus
hee
beleeved
,
Acts
8.13
.
but
he
had
no
lively
faith
,
because
he
would
receive
the
benefit
,
but
Christ
he
minded
not
to
receive
:
Unlesse
the
heart
be
knit
to
Christ
,
and
the
soule
more
seek
Christ
then
pardon
of
sinne
,
or
subduing
of
lusts
,
he
hath
no
life
in
truth
,
he
that
hath
the
Son
,
he
hath
life
;
not
so
,
he
that
hath
the
gifts
and
benefits
of
the
son
:
But
Christ
first
,
and
in
having
Christ
we
have
all
.
Christ
must
be
received
as
God
gives
him
,
we
must
acknowledge
there
is
no
life
in
any
grace
,
but
in
Christ
,
Hos.
14.8
.
On
me
is
your
fruit
found
,
and
without
me
can
you
do
nothing
John
15.5
.
Now
then
carry
this
truth
home
with
you
,
and
gather
from
hence
a
true
estimate
of
your
own
estates
,
whether
you
may
judge
of
your selves
as
living
or
dead
Christians
,
Upon
our
having
or
not
having
of
Christ
depends
our
having
or
not
having
of
life
.
How
will
you
know
,
whether
you
have
life
or
no
,
you
say
you
have
Christ
,
how
know
you
that
?
Whether
is
your
hearts
more
set
upon
Christ
,
then
the
gifts
of
Christ
;
Whether
do
you
labour
more
for
gifts
,
or
for
Christ
himselfe
.
And
if
you
finde
this
,
that
in
the
truth
of
your
hearts
,
you
come
not
to
the
Ordinances
,
but
to
find
your
beloved
there
,
not
out
of
unclean
and
wanton
spirits
,
but
to
seeke
him
whom
your
soule
most
desires
;
whose
favour
and
countenance
you
would
rather
behold
,
then
to
hear
the
voyce
of
a
pleasant
singer
,
and
you
are
not
satisfied
with
any
thing
unlesse
you
find
him
;
then
shal
you
find
life
in
so
coming
to
the
Ordinances
Can.
3.1
,
2
,
3.
By
night
in
my
bed
I
sought
him
whom
my
soule
loved
,
&c.
The
bed
was
the
Temple
,
wherein
God
did
reveale
himselfe
in
his
Ordinances
,
and
disperse
himselfe
to
his
people
in
the
bed
of
his
love
.
Shee
came
to
the
Temple
,
not
to
seek
any
of
the
Preists
and
Levites
there
;
She
goes
indeed
to
the
Watch-men
,
and
makes
her
moane
and
complaint
to
them
,
that
she
could
not
finde
Christ
in
his
Ordinances
,
and
she
durst
not
rest
upon
their
opinions
;
but
saith
,
have
you
not
seen
him
whom
my
soul
loveth
?
can
you
tel
me
any
newes
,
or
give
me
any
intelligence
of
my
beloved
Saviour
?
Thus
she
inquires
of
the
Watch-men
:
And
from
them
she
goes
to
the
Daughters
of
Jerusalem
,
to
her
Christian
friends
and
chargeth
them
to
tell
him
,
that
she
is
sick
of
love
.
Now
if
thus
to
desire
him
,
is
to
find
Christ
,
then
there
is
no
more
to
be
doubted
of
in
such
a
case
as
this
;
But
the
heart
thus
seeking
him
in
his
Ordinances
,
and
the
affections
gon
after
him
there
,
more
then
after
any
of
his
benefits
,
then
in
truth
we
have
the
Sonne
,
he
could
not
have
our
hearts
,
if
we
first
had
not
him
;
And
therefore
it
is
a
strong
evidence
we
have
him
,
because
our
hearts
are
set
upon
him
.
We
search
for
nothing
so
much
as
for
him
;
This
is
part
of
the
meaning
of
that
place
in
Psal.
73.25
Whom
have
I
in
heaven
but
thee
,
or
in
earth
in
comparison
of
thee
?
he
desires
nothing
more
then
him
,
neither
peace
of
conscience
,
nor
joy
in
the
Holy
ghost
,
nor
any
thing
so
cheifly
,
and
principally
as
God
;
but
if
wee
have
a
longing
affection
after
pardon
of
sinne
,
and
peace
of
conscience
,
and
assurance
of
salvation
,
after
subduing
of
lusts
and
growth
in
grace
;
these
be
blessed
desires
,
and
usually
upright
,
and
sincere
,
but
there
may
be
hypocrisie
even
in
these
very
desires
,
and
in
using
the
meanes
to
attaine
these
;
for
sometimes
by
this
meanes
we
seek
Christ
,
and
him
in
his
Ordinances
,
not
so
much
for
himself
,
as
for
the
benefits
we
have
by
him
,
which
is
a
spirit
of
harlotry
;
As
in
a
woman
that
it
may
bee
hath
a
strong
affection
to
match
with
such
a
man
;
but
it
is
,
but
that
hee
might
pay
her
debts
,
and
that
she
might
be
well
provided
for
,
for
the
world
,
and
that
he
might
be
availe
,
and
a
protector
to
her
,
these
be
lawfull
ends
to
aime
at
;
but
if
it
be
only
and
cheifly
for
these
ends
,
it
is
not
true
conjugal
affection
,
for
if
another
man
could
do
this
for
her
as
well
as
he
,
she
could
make
choyce
of
another
as
well
as
of
him
,
and
she
desires
him
,
not
for
his
,
but
for
her
own
ends
;
And
just
so
it
is
alike
in
this
case
,
If
a
man
desire
the
Lord
Jesus
Christ
to
this
end
,
that
he
may
have
his
sinne
pardoned
,
and
be
furnished
with
grace
,
though
these
be
spirituall
ends
,
yet
so
much
as
wee
prize
the
benefit
above
Christ
,
so
much
are
we
halting
in
the
truth
of
our
affection
to
him
.
If
a
woman
in
true
conjugall
affection
,
looke
at
no
more
but
at
the
very
bare
man
,
True
love
to
Christ
wherein
it
is
.
if
there
be
true
love
in
her
towards
him
,
she
is
content
to
have
him
,
though
she
have
nothing
else
but
his
person
;
so
if
our
hearts
be
truly
set
upon
Christ
we
are
content
to
have
him
,
though
wee
should
never
see
good
day
with
him
;
though
wee
should
never
see
peace
of
conscience
with
him
,
though
no
comfort
of
grace
in
him
,
yet
would
the
soule
say
,
that
is
truely
affected
to
Christ
,
give
me
Christ
,
and
I
have
enough
,
who
,
or
what
is
there
besides
Christ
?
What
is
there
?
Why
,
there
is
variety
of
excellent
graces
:
But
whom
have
I
in
earth
but
thee
?
As
if
ye
should
put
all
other
things
in
comparison
against
,
or
with
Christ
,
they
are
nothing
to
him
,
then
surely
you
have
Christ
.
But
how
much
will
this
discord
from
the
fellowship
of
Christ
,
the
Sonnes
and
Daughters
of
men
,
who
when
they
see
the
costlinesse
of
the
wayes
of
Christ
,
they
will
neither
seeke
after
Christ
nor
his
benefits
:
But
as
for
pardon
of
sin
,
as
it
passeth
all
understanding
,
so
it
passeth
their
desires
;
And
for
peace
of
conscience
,
they
hope
they
have
a
good
conscience
;
or
if
not
,
they
doe
not
search
to
know
it
;
and
as
for
the
graces
of
the
spirit
,
and
subduing
of
lusts
,
they
have
a
good
hope
,
and
beleive
as
well
as
the
best
:
And
for
the
Kingdome
of
glory
,
they
hope
if
God
grant
them
mercy
they
shall
come
to
heaven
at
the
last
:
These
men
are
far
from
having
the
Lord
Jesus
,
and
life
in
him
;
they
are
so
far
off
from
seeking
the
Sonne
,
as
that
they
do
not
so
much
as
seek
those
mercies
and
benefits
which
in
Christ
are
conveyed
to
their
soules
,
they
neither
have
him
nor
none
of
his
.
They
say
to
the
Almighty
depart
from
us
,
for
we
desire
not
the
knowledg
of
thy
law
,
Job
21.14
.
of
such
God
saith
,
They
would
have
none
of
me
,
Psal.
81.11
.
not
only
have
him
,
but
none
of
him
;
that
is
,
nothing
that
was
his
,
not
any
saving
benefit
of
his
;
the
world
we
would
have
,
but
none
of
those
choyce
and
heavenly
blessings
of
Christ
;
no
pardon
of
sin
,
no
peace
of
conscience
,
no
care
of
Christianity
,
or
faithfull
Ministery
,
no
feare
of
God
,
nor
keeping
of
his
Commandements
;
deare
hearts
for
us
,
how
shall
we
ever
conceive
that
ever
we
should
have
life
in
Christ
,
when
we
doe
not
so
much
as
desire
the
very
benefits
of
Christ
?
which
yet
a
man
may
desire
and
loose
all
too
,
and
when
a
man
hath
not
so
much
as
an
affection
to
the
things
of
Christ
it
is
very
dangerous
.
But
secondly
,
when
a
man
is
in
this
case
,
that
there
is
a
desire
in
a
man
after
the
benefits
of
Christ
,
more
then
after
Christ
himselfe
;
all
this
while
you
want
that
sincerity
upon
which
Christ
wil
give
us
a
comfortable
meeting
,
and
speake
peace
to
our
soules
;
we
are
not
yet
come
to
that
condition
,
as
in
which
he
wil
say
;
My
wel-beloved
,
thou
art
all
faire
,
and
there
is
no
spot
in
thee
,
he
yet
sees
not
a
true
conjugall
affection
in
us
towards
him
;
so
as
that
though
we
should
never
finde
grace
nor
glory
by
him
,
yet
he
is
the
chiefe
desire
of
our
soules
.
Suppose
a
woman
should
see
a
man
that
hath
a
desire
after
her
,
but
he
chiefly
aimes
at
her
estate
,
to
provide
for
himselfe
,
and
looks
no
further
,
wonder
not
if
she
should
say
to
him
;
You
seek
not
me
,
but
mine
,
she
may
wel
rid
her
hands
of
him
in
such
a
case
;
and
truly
so
is
the
case
here
between
us
&
the
Lord
Jesus
,
so
long
as
he
findes
that
we
come
to
him
,
and
seek
,
and
pray
,
and
wrastle
,
and
what
would
we
have
?
Oh
,
pardon
of
sinne
,
and
peace
of
conscience
,
and
power
of
grace
,
to
be
but
as
other
Christians
are
;
that
we
could
pray
,
and
beleeve
as
they
doe
,
and
finde
such
comfort
as
they
have
,
and
this
is
the
thing
that
the
soule
is
chiefly
set
upon
;
now
all
this
while
that
we
come
thus
to
Christ
,
we
must
not
think
that
Christ
is
to
blame
,
if
he
tarry
a
little
longer
then
we
expect
,
for
we
may
seek
him
and
not
finde
him
,
because
we
seeke
not
so
much
him
as
his
benefits
,
and
the
rich
treasures
of
grace
,
and
mercy
,
and
peace
,
that
are
layed
up
in
him
without
measure
;
the
greatest
part
of
the
world
doe
not
love
their
soules
,
nor
the
Lord
Jesus
so
wel
,
as
to
love
him
for
his
grace
and
goodnesse
sake
;
but
yet
among
better
men
,
there
is
a
world
of
selfe
love
,
many
a
man
would
have
his
sinne
pardoned
,
because
he
would
have
his
conscience
at
quiet
;
we
may
thanke
our selves
for
such
affections
as
these
,
not
but
that
such
affections
may
spring
from
the
grace
of
God
,
for
men
by
nature
never
dreame
of
such
things
as
these
be
,
but
yet
though
such
affections
may
spring
from
the
grace
of
God
,
yet
you
shall
ever
finde
such
soules
to
detaine
the
grace
of
God
in
unrighteousnesse
,
and
out
of
selfe
love
,
use
them
all
to
their
owne
ends
;
and
looke
not
that
God
may
be
glorified
in
and
by
them
,
nor
that
his
wil
be
done
;
but
oh
,
that
the
soule
might
have
peace
,
and
that
sinne
might
be
pardoned
,
and
there
it
rests
:
When
our
desires
is
chiefly
set
upon
spirituall
gifts
,
if
wee
loose
much
comfort
and
fellowship
with
Christ
,
that
else
we
might
have
had
,
we
must
not
marvell
at
it
,
for
our
desires
are
set
not
chiefly
upon
Christ
,
but
upon
the
things
of
Christ
;
our
desire
is
not
after
the
person
,
but
after
the
goods
and
benefits
of
Christ
.
Observe
the
Apostles
expression
,
Rom.
8.32
.
He
hath
given
us
his
owne
Sonne
;
he
doth
not
say
,
he
that
hath
given
us
peace
and
pardon
of
sinne
,
will
not
he
give
all
other
things
also
?
Or
,
wil
not
he
give
us
Christ
?
He
reasons
not
from
Christs
benefits
,
to
Christ
,
but
thus
he
reasons
;
He
that
hath
given
us
his
owne
Sonne
,
will
with
his
Sonne
,
and
after
his
Sonne
,
give
us
all
other
things
.
At
the
second
hand
comes
in
all
these
benefits
of
pardon
of
sinne
,
and
strength
of
grace
,
and
power
against
our
lusts
,
&c.
these
things
come
in
as
attendants
upon
the
former
;
and
therefore
if
God
give
us
first
to
looke
at
Christ
,
that
in
him
we
have
life
of
justification
,
and
sanctification
,
and
consolation
,
eternall
glory
,
peace
,
and
grace
,
and
all
;
then
we
have
him
,
and
life
in
him
,
else
we
may
have
the
outward
comforts
,
but
stand
long
enough
at
Christs
Bed-chamber
doore
,
before
he
let
us
in
.
Let
it
therefore
be
a
word
of
direction
and
exhortation
,
to
every
soul
that
desires
to
have
that
truth
of
life
,
and
peace
,
and
grace
wrought
in
his
heart
that
wil
never
dye
;
have
you
respect
chiefly
to
the
Lord
Jesus
Christ
,
and
long
and
seeke
more
after
him
,
then
after
all
Spirituall
blessings
,
and
much
more
above
all
worldly
blessings
.
If
you
shall
therefore
refuse
Christ
,
because
you
thinke
he
is
but
a
melancholly
person
,
you
wil
never
have
him
,
if
you
stand
upon
such
terms
,
if
you
wil
not
have
him
unlesse
he
be
thus
and
thus
qualified
;
then
let
him
alone
,
never
talke
of
him
,
rest
not
in
looking
after
any
of
his
benefits
,
it
is
a
good
thing
to
looke
for
such
benefits
as
accompany
Christ
;
but
rest
not
there
,
content
not
your selves
in
such
wrastlings
,
never
thinke
you
are
of
a
right
spirit
,
and
that
you
have
a
lively
life
,
and
such
as
by
which
you
shall
maintaine
constant
fellowship
with
God
,
unlesse
you
finde
your
hearts
longing
after
Christ
;
My
soule
is
a
thirst
for
the
living
God
,
Psal.
42.1
,
2.
Let
your
hearts
be
chiefly
set
upon
him
for
his
owne
sake
,
you
can
tell
what
it
is
to
set
your
affections
more
upon
a
person
then
upon
their
estate
;
and
you
must
know
,
that
your
affections
are
more
set
upon
Christ
,
then
upon
any
benefit
he
hath
,
unlesse
you
finde
Christ
more
then
his
gifts
,
you
shall
finde
little
peace
in
your
way
;
you
must
see
that
all
,
even
the
worst
of
his
things
are
beautifull
and
comly
,
and
is
more
to
be
desired
then
Gold
,
is
sweeter
then
the
Honey
,
or
the
Honey-combe
;
he
that
thus
hath
the
Sonne
he
hath
life
,
the
Sonne
of
God
;
God
and
Man
,
as
he
is
our
Son
,
and
our
Saviour
;
let
the
desire
of
your
soule
be
unto
him
,
and
your
affections
run
out
after
him
;
be
you
for
him
,
and
then
he
wil
be
for
you
,
Hos.
3.2
,
3
,
4.
Stand
not
so
much
upon
this
,
what
Christ
wil
be
for
you
,
but
be
sure
that
you
be
for
him
;
let
friends
and
all
goe
,
and
be
sure
you
be
only
for
him
:
Though
Christ
love
us
first
,
yet
he
wil
make
us
no
assurance
of
his
love
to
us
,
till
he
see
us
love
him
;
and
if
we
chuse
him
first
,
before
and
above
all
his
benefits
,
then
we
shall
have
him
;
make
him
then
your
assurance
,
and
your
Kingdome
shall
not
be
shaken
;
thinke
not
that
he
wil
make
you
a
feoffement
before
you
be
married
to
him
,
but
we
must
be
content
to
come
to
him
,
and
take
him
as
he
is
,
and
stand
upon
no
conditions
with
him
;
You
must
not
looke
for
assurance
of
Christs
benefits
till
you
have
himselfe
,
and
if
you
chuse
him
,
then
you
shall
have
assurance
to
your
soules
,
that
he
hath
chosen
you
first
;
you
cannot
aske
more
then
hee
wil
give
;
but
first
you
must
have
himselfe
,
he
wil
give
you
a
kingdome
,
but
you
must
first
be
a
little
flocke
,
all
is
yours
,
and
ye
are
Christs
,
and
Christ
is
Gods
.
Thus
chuse
him
above
all
his
benefits
,
and
you
shall
have
him
,
and
life
in
him
.
SERMON
V.
1
JOHN
5.12
.
He
that
hath
the
Son
,
hath
life
,
and
he
that
hath
not
the
Son
,
hath
not
life
.
FRom
the
second
part
of
the
words
,
He
that
hath
the
Sonne
,
there
are
three
sorts
of
Heads
of
notes
drawne
.
One
is
already
handled
;
to
wit
,
That
such
as
have
the
Sonne
,
they
have
not
so
much
,
nor
doe
so
much
stand
upon
,
nor
so
much
desire
the
benefits
of
the
Sonne
,
as
the
Sonne
himselfe
;
This
is
the
Spirituall
life
of
a
Christian
,
while
some
men
labour
more
for
Spirituall
gifts
then
for
Christ
himselfe
;
the
true
Christian
is
only
for
him
,
and
let
his
gifts
goe
;
we
now
come
to
the
second
head
of
notes
from
the
word
SONNE
.
A
man
is
said
to
have
the
Sonne
,
when
he
hath
the
spirit
of
the
Son
.
A
man
is
said
to
have
Christ
when
he
hath
the
Spirit
,
and
therefore
you
may
read
,
2
Cor.
3.17
.
Where
the
Spirit
of
the
Lord
is
,
there
is
liberty
,
and
the
Lord
is
that
Spirit
,
viz.
He
had
spoken
before
of
a
Spirit
of
righteousnesse
,
and
of
the
Spirit
of
grace
dispensed
in
the
Ministery
of
the
Gospel
;
now
the
Lord
is
the
Spirit
not
only
so
called
because
he
is
the
Giver
of
that
Spirit
and
Grace
,
but
also
as
there
is
a
secret
fellowship
between
Christ
and
the
Spirit
,
so
that
,
have
one
and
you
have
both
,
have
not
the
Spirit
of
Christ
,
and
you
have
none
of
Christ
,
Rom.
8.9
.
If
a
man
have
not
the
Spirit
of
Christ
he
is
none
of
his
.
And
notable
to
this
purpose
is
that
in
Gal.
4.6
.
Because
ye
are
sonnes
,
God
hath
sent
forth
the
Spirit
of
his
Sonne
into
your
hearts
;
and
verse
●
.
He
redeemed
them
which
were
under
the
Law
,
that
we
might
receive
the
adoption
of
sonnes
.
Implying
,
that
to
whomsoever
Christ
came
for
into
the
World
to
save
and
redeeme
,
all
those
have
fellowship
with
the
Son
,
and
into
all
their
hearts
he
hath
shed
abroad
the
spirit
of
the
Son
.
So
that
look
how
Christ
is
and
was
in
this
world
,
so
are
we
in
the
world
,
hee
that
hath
the
Sonne
,
hath
the
spirit
of
the
Son
.
Now
that
I
may
the
better
open
this
point
unto
you
(
because
it
is
of
speciall
use
for
our
direction
in
a
Christian
course
.
)
There
is
a
Threefold
spirit
of
a
Son
,
A
threefold
spirit
dispensing
himself
three
wayes
,
and
bestowing
a
threefold
gift
upon
us
,
which
gives
us
the
Lord
Jesus
Christ
to
be
ours
,
and
us
to
him
,
to
be
his
.
First
,
A
spirit
that
doth
knit
us
to
the
Lord
Jesus
Christ
,
and
him
to
us
.
Secondly
,
A
spirit
of
liberty
.
Thirdly
,
A
spirit
of
prayer
.
These
three
the
Holy
Ghost
takes
special
notice
of
in
this
case
.
First
,
The
spirit
of
God
,
wheresoever
it
is
shed
abroad
in
any
member
of
Christ
,
it
doth
make
us
one
with
the
Lord
Jesus
,
it
unites
us
into
one
fellowship
of
nature
,
a
likenesse
in
affection
and
disposition
,
and
a
likenesse
in
all
the
graces
of
God
,
as
John
17.21
.
our
Saviour
prayes
the
Father
,
that
all
those
whom
he
had
given
him
might
bee
one
with
him
,
as
thou
and
I
art
one
:
thou
in
me
by
thy
spirit
,
and
I
in
thee
,
by
the
same
spirit
;
and
this
spirit
is
such
as
makes
not
onely
mee
,
one
with
thee
,
but
them
also
,
one
with
mee
;
and
they
also
in
like
sort
,
one
with
another
;
it
makes
us
and
Christus
it
were
one
:
Hence
it
is
,
that
as
soone
as
we
receive
him
,
we
of
his
fullnesse
receive
grace
for
grace
,
Joh.
1.16
.
There
is
a
conformity
between
Christ
and
us
;
one
and
the
same
Image
stamped
upon
us
both
,
Rom.
8.29
.
a
like
in
grace
,
a
like
in
affection
,
and
in
continuance
of
affection
,
a
like
in
every
thing
.
For
a
little
further
clearing
of
the
point
.
The
same
spirit
of
Christ
being
shed
abroad
into
the
heart
of
every
one
that
hath
Christ
,
doth
worke
a
threefold
conformity
or
likenesse
betweene
Christ
and
us
.
First
,
A
threefold
conformity
between
Christ
and
his
.
A
likenesse
in
Nature
.
Secondly
,
A
likenesse
in
Offices
,
Thirdly
,
In
Estate
,
both
of
humiliation
and
exaltation
.
And
all
this
is
done
by
the
mighty
power
of
the
spirit
of
Christ
.
First
,
For
the
Nature
of
Christ
,
by
the
precious
promises
of
God
which
are
made
unto
us
,
The
first
Conformity
.
and
which
the
Holy
Ghost
doth
apply
to
us
,
We
are
made
partakers
of
the
divine
nature
,
2
Pet.
1.4
.
There
is
a
likenesse
and
a
participation
of
the
divine
nature
,
and
we
are
made
partakers
of
the
like
grace
in
Christ
Jesus
,
and
that
grace
for
grace
:
Look
what
grace
any where
,
you
see
in
Christ
,
the
resemblance
of
it
is
stamped
upon
every
child
of
God
,
by
the
spirit
of
Christ
:
Hence
it
comes
to
passe
,
that
(
which
is
worth
your
observation
)
those
who
have
Christ
,
they
doe
reason
from
the
nature
of
Christ
to
justifie
,
the
temper
of
their
owne
spirits
,
and
the
course
of
their
own
lives
,
as
is
the
Apostle
Pauls
owne
Argument
,
in
2
Corin.
1.17
,
18
,
19.
Some
of
the
false
Apostles
tooke
up
an
Argument
against
the
Apostle
Paul
,
to
prove
his
levity
,
and
inconstancy
,
and
forgetfulnesse
;
and
how
doth
he
free
himselfe
,
did
I
use
lightnesse
?
no
saith
he
,
our
words
toward
you
,
was
not
yea
,
and
nay
;
and
thus
he
reasons
from
Christs
nature
,
The
Sonne
of
God
who
was
preached
among
you
,
was
not
yea
and
nay
,
but
yea
and
amen
:
Now
he
which
establisheth
us
with
you
,
is
Christ
,
&c.
So
that
looke
as
Christ
is
yea
and
amen
,
the
faithfull
and
true
witnesse
of
God
,
what
he
speakes
he
confirmes
,
and
fulfills
in
due
season
.
Now
saith
he
,
when
Christ
was
preached
among
you
,
it
was
not
an
uncertain
Christ
,
carryed
about
with
lightnesse
,
and
unsettlednesse
;
but
what
is
once
gone
out
of
his
lips
,
It
is
yea
and
amen
.
Therefore
make
account
,
that
God
that
hath
poured
the
same
spirit
upon
us
,
hath
established
us
together
with
you
.
To
shew
you
that
by
reason
of
the
participation
of
the
spirit
of
grace
,
there
is
such
a
spirit
in
us
,
as
that
you
may
argue
all
these
;
the
nature
of
Christ
,
the
nature
of
the
Gospell
,
and
the
nature
of
the
frame
of
grace
in
the
hearts
of
Gods
people
,
to
be
all
alike
;
they
do
mutually
shew
the
face
one
of
another
,
in
the
frame
and
carriage
one
of
another
:
That
as
Christ
is
yea
and
amen
,
so
is
the
Gospell
,
and
such
are
they
that
beleeve
the
Gospell
,
and
are
established
by
the
Gospel
in
Christ
Jesus
,
v.
21.2
.
And
he
hath
sealed
us
,
and
given
us
the
spirit
in
our
hearts
,
the
same
spirit
of
Christ
that
breathed
in
the
Gospell
,
and
in
the
Preachers
of
the
Gospell
,
and
the
beleevers
of
it
,
is
yea
and
amen
in
them
all
;
a
spirit
of
truth
,
and
innocency
,
and
gravity
,
and
purity
,
whatsoever
is
the
spirit
of
the
one
,
is
the
spirit
of
them
all
:
So
that
this
is
an
evident
signe
,
that
wee
have
Christ
,
when
we
have
the
spirit
of
Christ
;
when
you
may
reason
alike
the
one
from
the
other
,
though
in
us
it
be
the
weaker
,
by
reason
of
a
spirit
of
corruption
found
in
us
,
and
not
in
Christ
:
Yet
this
is
an
evident
argument
of
the
stabillity
and
gravity
of
our
hearts
,
which
though
in
regand
of
weaknesse
,
we
might
think
the
Apostle
might
have
been
excepted
against
,
yet
because
there
is
no
weaknesse
in
a
child
of
God
,
but
if
he
have
Christ
,
his
heart
is
in
the
same
condition
with
Christ
,
and
with
the
Gospel
also
:
therefore
he
may
comfortably
argue
a
likenesse
between
them
;
what
he
speakes
,
that
he
thinkes
in
his
heart
,
and
it
is
the
desire
of
his
soul
that
it
may
be
effected
:
And
though
he
may
be
hindred
,
yet
his
heart
is
still
the
same
,
and
he
was
by
no
meanes
to
bee
taxed
of
any
lightnesse
,
because
he
did
not
performe
his
word
,
the
fault
was
not
his
levity
;
his
spirit
was
the
same
,
but
some
occasion
fell
out
otherwise
by
the
providence
of
God
:
And
so
it
is
with
every
child
of
God
,
if
he
have
Christ
;
the
spirit
of
a
Christian
,
is
ever
the
same
;
if
there
should
be
any
inclination
to
lying
;
and
inconstancy
,
the
frame
of
the
spirit
is
altered
,
but
the
true
bent
and
frame
of
a
Christian
,
is
to
be
one
with
Christ
,
as
Christ
is
one
with
him
.
2
Now
as
there
is
a
likenesse
and
conformity
,
The
second
conformity
.
and
unity
in
nature
,
between
Christ
and
a
child
of
God
,
so
there
is
also
in
us
,
a
conformity
to
Christ
in
his
Offices
,
The
meaning
is
,
Whosoever
hath
the
Son
,
he
hath
the
offices
which
the
Sonne
hath
.
As
he
was
both
King
,
Priest
and
Prophet
to
God
his
Father
,
so
are
we
,
Rev.
1.6
.
As
Kings
,
to
rule
over
all
our
lusts
,
and
to
rule
all
those
whom
God
commends
to
our
Government
according
unto
God
:
As
Kings
,
to
get
victory
and
to
conquer
over
the
World
,
and
to
over-wrastle
any
difficulty
as
we
meete
with
:
As
Kings
,
anoynted
with
the
spirit
of
a
King
,
of
a
royall
spirit
,
though
not
invested
with
fulnesse
of
glory
till
the
last
day
,
yet
of
an
heroyicke
noble
spirit
,
can
easily
over-look
all
earthly
drudgery
,
and
resist
any
enemy
we
meet
with
.
And
Priests
also
we
are
,
so
as
we
are
able
to
offer
up
sacrifices
of
prayer
,
and
thanksgiving
to
God
,
A
broken
and
an
humble
heart
is
a
Sacrifice
,
much
set
by
of
God
,
Psalm
.
51.17
.
and
Phil.
2.17
.
offered
upon
the
sacrifice
,
and
service
of
your
faith
,
We
are
now
inabled
to
go
to
God
,
and
to
offer
up
praises
to
him
,
which
are
as
insence
before
him
,
and
in
offering
up
any
other
sacrifice
of
an
holy
life
,
we
are
Priests
unto
God
the
Father
.
And
so
are
we
also
Prophets
,
Acts
2.17
.
hee
poures
out
his
spirit
in
a
rich
and
plentifull
measure
;
he
poures
out
his
spirit
upon
all
flesh
;
whence
it
comes
to
passe
,
that
the
servants
of
God
understand
many
secrets
of
Gods
counsell
,
Psalm
.
25.14
.
and
whence
also
it
comes
to
passe
,
that
many
a
godly
man
by
the
same
spirit
discernes
many
secret
hidden
mysteries
,
and
meanings
of
the
Holy
Ghost
in
Scripture
,
more
then
ever
he
could
by
any
reading
or
instruction
;
and
many
times
discernes
some
speciall
work
of
the
spirit
of
God
,
which
inables
them
to
fore-see
some
speciall
blessings
,
most
usefull
for
their
spirituall
estate
,
and
so
leads
them
on
to
many
good
things
which
they
did
little
thinke
of
,
and
so
makes
them
of
Propheticall
spirits
,
and
bowes
them
to
teach
others
also
,
to
lead
on
others
of
their
neighbours
in
the
wayes
of
God
.
And
now
I
say
that
as
these
be
the
Offices
of
the
Lord
Jesus
Christ
,
so
there
is
no
child
of
God
that
hath
the
Son
,
but
he
hath
all
these
in
him
,
hee
is
now
a
man
of
a
royall
,
and
Priestly
,
and
Prophetical
spirit
.
And
you
are
hereby
(
I
meane
by
the
spirit
)
not
onely
called
to
these
Offices
,
but
inabled
to
discharge
them
:
For
that
is
the
difference
,
between
a
Christian
in
heart
,
and
a
Christian
in
appearance
,
fall
short
of
ability
to
performe
these
Offices
.
And
as
there
is
this
conformity
to
the
Nature
and
Offices
of
Christ
in
them
that
have
the
Sonne
;
So
Thirdly
,
The
third
conformity
.
there
is
a
conformity
in
their
Estates
,
you
know
Christ
waded
through
an
Estate
of
humiliation
,
and
exaltation
:
These
bee
the
main
Principles
of
Religion
;
that
looke
as
it
was
with
Christs
estate
,
it
was
sometime
,
the
time
wherein
hee
was
humbled
in
this
world
,
all
the
course
of
his
life
was
a
time
of
humiliation
,
and
that
unto
the
very
death
,
or
else
his
state
of
exaltation
in
heaven
:
that
then
when
he
was
most
mortified
,
then
was
he
most
glorified
,
triumphing
openly
and
mightily
,
shewing
forth
himself
to
be
the
Son
of
God
,
even
then
when
in
mans
sight
,
hee
was
separated
from
God
,
&
banished
from
the
Church
,
so
as
that
al
men
cried
,
away
with
him
,
crucifie
him
,
and
al
his
own
Disciples
forsook
him
,
and
not
a
soul
acknowledged
him
,
but
one
poor
theefe
upon
the
crosse
with
him
;
yet
even
then
was
he
so
gloriously
magnified
,
as
that
well
might
the
Apostle
say
,
he
triumphed
openly
upon
the
crosse
,
having
therein
made
a
spoyle
of
Principallities
and
Powers
,
Col.
2.15
.
Now
this
very
estate
is
the
estate
of
every
child
of
God
;
and
so
farre
as
hee
hath
the
Sonne
,
so
far
doth
he
expresse
this
estate
in
his
whole
conversation
,
(
for
an
estate
of
humiliation
)
great
and
many
be
the
afflictions
of
the
righteous
,
Psalm
.
34.18
,
19.
there
is
their
debasement
in
the
world
;
but
the
Lord
delivereth
them
out
of
all
,
there
is
their
exaltation
mixed
together
;
many
wayes
humbled
,
and
exalted
deliverances
,
Psalm
.
149.4,5
.
The
Lord
will
beautifie
the
meeke
with
salvation
;
that
is
,
hee
will
beautifie
them
by
their
manifold
deliverances
.
Nay
,
besides
deliverances
,
you
shall
finde
this
to
be
the
beautifull
frame
of
the
spirits
of
Gods
people
in
their
estates
.
Take
it
in
their
outward
condition
in
the
World
,
an
estate
of
means
,
and
affliction
;
if
he
be
a
man
of
a
faire
outward
estate
,
and
of
good
means
in
the
world
,
yet
you
shall
see
a
marvellous
spirit
of
selfe-deniall
in
him
,
so
as
that
in
the
middest
of
many
worldly
comforts
,
he
fits
loose
from
them
,
and
lives
besides
them
;
these
are
not
the
things
that
he
hath
set
his
heart
upon
,
as
our
Savior
said
to
his
disciples
,
concerning
the
stones
of
the
Temple
,
so
as
that
though
God
had
don
much
for
them
,
and
given
them
many
comforts
,
yet
there
is
a
more
hidden
matter
in
their
hearts
,
better
then
these
things
can
reach
unto
,
they
are
not
a
Christians
crowne
and
glory
,
but
he
is
crucified
to
them
,
and
they
unto
him
,
Gal.
6.14
.
And
if
so
be
,
that
God
give
him
any
great
or
eminent
gifts
of
Spirituall
grace
,
it
is
strange
to
see
how
they
are
clad
in
him
,
with
a
garment
of
Christ
crucified
,
over
shadowed
in
selfe
deniall
;
as
they
said
of
Paul
,
meane
in
outward
view
,
and
speech
of
little
or
no
value
,
2
Cor.
13.3
.
and
yet
even
in
this
very
meanness
which
any
of
them
labour
under
,
in
regard
of
want
of
outward
things
,
and
all
their
meanness
and
lownesse
of
carriage
,
and
selfe-deniall
of
all
the
outward
blessings
and
contentments
they
have
received
,
yet
you
shall
see
a
mighty
power
of
Christ
,
triumphing
in
the
basenesse
,
and
mortifiednesse
of
a
Christian
soule
,
so
as
that
the
Apostle
fitly
and
sutably
expresses
their
estate
;
Though
he
was
crucified
through
weaknesse
,
yet
he
liveth
by
the
power
of
God
;
for
we
also
are
weak
in
him
,
but
we
shall
also
live
with
him
by
the
power
of
God
.
So
that
as
it
was
with
Christ
in
his
estate
,
so
it
is
with
us
in
our
estate
,
weake
in
him
;
meaning
,
that
as
Christ
in
his
outward
Man
seemed
to
be
weake
,
and
contemptible
,
so
we
(
as
it
is
in
the
Originall
)
are
weake
with
him
,
but
we
shall
live
with
him
by
the
power
of
God
;
so
that
suppose
Christ
be
indeed
weake
in
outward
view
,
so
as
he
that
lookes
once
,
would
not
looke
twice
at
him
,
yet
when
he
seemes
to
be
most
weake
and
base
,
then
is
he
most
powerfull
and
glorious
,
and
so
the
very
death
of
Christ
,
wherein
he
is
most
exposed
to
such
infirmities
as
follow
mans
nature
,
yet
then
he
performes
the
greatest
worke
of
our
Redemption
,
satisfies
the
Fathers
wrath
for
us
,
procures
us
pardon
of
sinne
,
and
redeemes
us
from
the
bondage
of
Hel
,
and
purchases
for
us
a
spirit
of
grace
,
and
power
;
and
truly
there
is
a
certaine
kinde
of
conformity
even
in
this
very
point
,
between
the
Lord
Jesus
and
every
servant
of
Christ
;
as
he
is
weake
,
so
are
we
;
as
he
dyes
,
so
doe
we
;
as
he
is
in
his
greatest
debasements
,
and
advancements
,
so
it
is
with
us
.
And
hence
it
is
that
ye
read
these
Phrases
in
Scripture
,
We
are
dead
with
Christ
,
Col.
2.20
.
and
risen
with
Christ
,
Col.
3.1
.
and
crucified
with
Christ
,
Rom.
6.6
.
Now
these
be
strange
Phrases
,
that
Christ
who
is
dead
one
thousand
six
hundred
yeares
agoe
,
and
risen
againe
so
long
since
;
what
is
this
which
the
Apostle
saith
,
we
are
thus
dead
,
and
crucified
,
and
risen
with
Christ
?
What
is
the
intendment
of
his
discourse
?
The
true
meaning
is
,
that
by
the
same
spirit
of
Christ
which
was
shed
abroad
into
his
heart
above
measure
,
we
are
so
knit
unto
Christ
,
as
that
we
are
not
only
of
the
like
nature
with
him
,
but
of
like
estate
with
Christ
;
that
as
he
was
in
this
world
,
so
are
we
while
we
are
in
the
world
,
weake
as
he
,
yea
glorious
as
he
;
and
as
he
rose
againe
out
of
all
contempt
,
and
reproach
,
and
persecution
,
so
doe
we
rise
againe
(
out
of
all
our
many
and
great
afflictions
)
mightily
by
the
same
power
of
the
same
Spirit
of
the
Lord
Jesus
;
so
that
this
is
a
point
that
inwardly
flowes
from
this
having
of
Christ
;
he
that
hath
the
Sonne
hath
the
spirit
of
the
Sonne
,
whereby
he
is
made
one
with
Christ
in
Nature
,
in
Offices
,
and
in
his
estate
;
and
this
is
evident
in
the
experience
of
Gods
servants
,
and
by
testimony
of
the
Holy
Ghost
in
Scripture
.
And
therefore
examine
we
our selves
in
this
particular
,
if
we
have
the
Son
,
we
have
the
spirit
of
the
Son
.
The
second
worke
of
the
Spirit
is
,
that
it
is
not
only
a
spirit
of
union
,
but
it
is
also
a
spirit
of
liberty
;
The
second
work
of
the
Spirits
liberty
for
of
all
the
kindes
of
temper
in
a
Sonne
,
there
is
nothing
more
expresses
the
frame
of
a
Sonne
(
next
to
his
likenesse
,
and
union
with
the
Father
)
then
liberty
doth
;
Where
the
Spirit
of
the
Lord
is
,
there
is
liberty
,
2
Cor.
3.17
.
And
if
the
Sonne
have
made
you
free
,
then
are
you
free
indeed
,
Joh.
8.36
.
It
is
a
reall
liberty
if
the
Sonne
shall
give
you
liberty
,
and
he
speakes
of
such
a
liberty
as
appertaines
to
Sons
,
and
not
to
Servants
that
may
be
turned
out
of
doores
;
but
the
Sonne
abides
in
the
house
for
ever
.
And
it
is
a
strange
kind
of
liberty
which
the
children
of
God
are
advanced
to
by
the
spirit
of
the
Son
;
it
is
a
phrase
of
much
importance
,
A
spirit
of
liberty
.
First
,
liberty
from
the
feare
of
sinne
,
Liberty
from
feare
of
sinne
.
and
the
feare
of
Hell
,
from
feare
of
the
Grave
,
and
of
all
the
enemies
of
our
Salvation
;
a
freedome
from
feare
of
any
of
them
.
A
Servant
if
he
offend
,
is
afraid
of
extremity
from
his
Master
,
but
the
Sonne
walkes
with
more
liberty
,
Rom.
8.15
.
Wee
have
received
the
spirit
of
adoption
,
whereby
we
cry
,
Abba
Father
.
We
looke
at
God
as
a
Father
,
and
we
walke
before
him
not
in
feare
,
but
in
liberty
;
and
therefore
we
are
free
from
the
feare
of
death
,
to
which
,
some
are
all
their
life
time
subject
to
bondage
,
Heb.
2.14
,
15.
Now
this
is
a
spirit
of
liberty
,
to
have
the
heart
set
free
from
all
feares
,
it
is
the
summe
of
all
security
,
he
hath
redeemed
us
,
That
we
might
serve
him
without
feare
all
the
dayes
of
our
lives
,
Luk.
1.74
,
75.78
.
We
are
free
from
feare
of
Death
,
and
Hell
,
and
of
the
World
,
and
we
doe
not
feare
what
flesh
can
doe
unto
us
,
Psal.
3.5
,
6.
his
meaning
is
,
That
the
feares
of
men
should
not
breake
his
sleep
,
but
he
would
walke
in
a
child-like
confidence
before
God
and
man
,
and
he
would
lye
him
downe
quietly
,
and
sleepe
securely
,
though
ten
thousand
had
compassed
him
round
about
;
and
the
like
you
read
,
Psal.
56.3
.
What
time
I
am
afraid
I
will
trust
in
thee
.
And
vers.
11.
In
God
will
I
put
my
trust
,
I
will
not
be
afraid
what
man
can
doe
unto
me
.
It
is
an
usuall
phrase
with
David
,
and
the
usuall
frame
of
the
spirits
of
Gods
people
,
and
this
kinde
of
holy
tranquillity
of
heart
,
and
liberty
to
walk
with
evennesse
and
comfort
of
soule
,
against
all
the
feares
of
this
and
another
world
;
this
kinde
of
inward
liberty
from
all
feare
,
Naturall
property
of
a
son
.
is
the
naturall
property
of
a
Sonne
;
a
sonne
never
greatly
feares
ill
measures
from
his
Father
,
all
his
care
is
,
to
approve
himselfe
to
his
Fathers
will
,
and
then
he
knowes
his
Fathers
care
is
more
for
his
owne
provision
and
protection
then
his
owne
can
be
;
and
if
at
any
time
he
fall
short
of
doing
his
Fathers
will
,
he
makes
his
peace
with
his
father
upon
as
good
termes
as
he
can
,
and
there
he
rests
;
but
this
is
his
fathers
will
,
and
you
need
not
possesse
him
of
that
,
and
if
he
be
a
sonne
he
will
looke
for
protection
from
his
father
.
A
childe
of
God
knowes
,
his
heavenly
Father
will
support
him
,
and
he
feares
not
what
sinne
,
and
Hell
,
and
the
Grave
,
and
Death
can
doe
unto
him
;
he
feares
not
persecution
,
nor
sword
,
nor
famine
,
the
Lord
is
with
him
,
and
he
feares
none
of
them
;
I
am
perswaded
(
saith
Paul
)
that
in
all
these
,
we
are
more
then
conquerours
,
Rom.
8.37
,
38.
this
is
the
liberty
of
the
spirit
of
a
sonne
.
Now
as
there
is
by
the
Spirit
in
the
heart
of
the
Childe
of
God
,
liberty
from
all
feare
of
sinne
,
Liberty
from
power
of
sin
.
so
he
hath
liberty
from
all
the
power
and
dominion
of
sinne
;
he
is
not
subject
to
the
dominion
and
bondage
of
sinne
,
sinne
hath
not
that
power
over
him
as
to
carry
him
captive
to
it
;
but
he
walkes
at
liberty
,
Psal.
119.
and
therefore
at
liberty
,
because
he
is
not
under
the
law
,
but
under
grace
,
Rom.
6.14
.
And
notable
is
that
speech
in
Chap.
8.2
.
The
law
of
the
spirit
of
life
which
is
in
Christ
Jesus
,
hath
freed
me
from
the
law
of
sinne
,
and
of
death
:
The
spirit
of
life
,
viz.
That
spirit
of
life
which
hath
a
legall
power
in
it
,
a
power
like
a
law
,
and
hath
a
ruling
power
over
me
as
the
law
hath
;
and
in
both
these
respects
called
,
A
Law
of
God
;
A
kinde
of
spirituall
life
,
because
there
is
a
lively
spirit
in
him
:
And
this
law
of
the
Spirituall
life
of
Grace
hath
freed
me
,
set
me
at
liberty
from
the
law
and
trade
of
sinne
,
and
of
death
;
sinne
and
death
set
him
a
course
and
trade
,
which
this
Law
of
the
Spirit
of
life
hath
set
him
free
from
,
so
as
that
he
is
but
a
bungler
in
sin
now
;
not
now
learned
in
the
law
of
sinne
,
as
sometimes
he
hath
been
;
but
the
Law
of
the
Spirit
of
life
hath
freed
him
from
the
skill
of
sinne
,
and
from
the
command
of
sinne
;
the
law
of
sinne
hath
had
a
soveraigne
power
over
him
,
but
now
he
is
freed
from
the
act
and
trade
of
sinne
,
and
now
he
walkes
at
liberty
,
even
from
the
dominion
,
and
usurpation
of
sinne
;
time
hath
been
when
nothing
would
withhold
him
,
and
he
could
have
followed
evil
company
,
and
unlawfull
games
,
they
were
as
lawfull
to
him
as
to
any
,
and
he
had
no
power
to
resist
them
;
but
now
the
Law
of
the
Spirit
of
life
hath
helped
him
against
them
all
,
this
is
another
part
of
the
spirit
of
liberty
,
a
liberty
from
the
bondage
and
dominion
of
sinne
,
and
it
is
a
marvellous
comfortable
liberty
indeed
;
many
a
vallourous
spirited
man
,
hath
so
little
feare
of
death
,
that
he
rushes
upon
the
Pikes
as
the
Horse
into
the
Battell
,
as
if
it
were
their
meat
and
drinke
;
but
yet
he
wants
this
liberty
,
he
is
not
at
liberty
from
feare
of
danger
by
the
redemption
of
the
Lord
Jesus
Christ
,
but
as
Aristotle
saith
,
valiant
,
because
ignorant
of
the
danger
.
And
besides
,
such
a
naturall
man
,
though
he
be
of
a
magnanimous
spirit
in
respect
of
fear
of
danger
,
yet
such
a
man
is
often
captivated
of
many
base
lusts
,
and
sinfull
courses
,
and
is
not
able
to
resist
ill
counsell
,
nor
ill
company
;
whereas
a
godly
man
is
free
from
all
these
;
free
from
the
bondage
,
and
dominion
of
sinne
,
and
all
the
law
of
sinne
he
looks
at
it
as
a
cobweb-law
,
which
hee
may
easily
breake
through
,
and
accordingly
doth
so
,
and
overcomes
all
his
former
sinfull
lusts
.
Freedome
from
sins
Service
.
Thirdly
,
There
is
another
frame
of
this
spirit
of
liberty
,
as
it
is
the
Spirit
of
the
Sonne
,
it
frees
us
from
the
service
of
men
,
1
Cor.
7.23
.
Not
that
it
forbids
civill
subjection
:
not
so
to
make
men
free
,
but
if
God
have
called
you
a
servant
,
live
as
a
servant
,
1
Cor.
7.12
.
to
20.
but
use
your
liberty
the
rather
if
you
can
,
but
if
you
must
needs
be
a
servant
,
then
know
,
that
he
that
is
a
servant
,
is
the
Lords
free
man
,
but
be
not
ye
the
servants
of
men
,
that
is
,
though
you
owe
and
doe
your
bodily
service
to
men
,
yet
towards
God
walk
at
liberty
;
and
if
thy
labour
be
great
,
and
thy
reward
little
,
yet
doe
thy
service
,
and
looke
for
more
wages
at
the
hand
of
Christ
(
Col.
3.23
.
)
then
from
men
;
in
serving
men
serve
Christ
;
and
therefore
goe
about
your
Masters
service
,
not
with
eye
service
,
but
in
singlenesse
of
heart
serving
the
Lord
,
and
not
men
;
in
serving
of
men
,
they
do
faithfull
and
diligent
service
to
the
Lord
,
and
therefore
they
do
it
willingly
and
not
grudgingly
,
but
in
much
quietnesse
of
spirit
,
and
are
more
free
for
Christian
duties
,
and
have
more
quiet
time
for
seeking
God
then
ever
after
,
1
Cor.
7.22
.
He
that
is
married
careth
for
the
things
of
the
world
,
And
it
is
true
,
he
that
is
most
free
,
is
but
a
servant
to
Christ
,
but
a
free
servant
though
:
But
he
that
is
a
servant
is
the
Lords
free-man
,
the
meaning
is
,
not
only
to
doe
the
worke
of
his
owne
service
with
a
free
spirit
,
but
he
is
not
onely
a
free
man
when
he
is
most
bound
,
but
then
hee
goes
about
the
service
of
God
with
much
more
liberty
of
spirit
,
then
when
he
is
his
own
man
.
It
is
oft
times
wonder
to
see
servants
,
being
called
,
what
care
they
will
have
of
Christian
dutyes
,
what
time
they
will
steal
to
call
upon
God
,
and
to
examin
themselves
,
Note
this
and
what
a
grief
it
is
to
them
to
see
this
and
that
duty
neglected
in
the
family
;
and
they
are
very
free
to
God
:
But
afterwards
,
when
they
come
to
be
Free
men
,
and
are
for
themselves
,
that
they
may
now
have
as
much
liberty
as
they
will
,
pray
when
they
will
,
and
take
what
time
they
will
,
to
instruct
those
that
are
about
them
,
which
time
they
wanted
when
they
were
servants
,
and
which
they
then
mourned
under
:
And
yet
whereas
then
they
would
serve
God
with
much
freedome
and
liberty
of
spirit
,
were
then
free
from
the
law
of
sinne
,
and
free
for
any
duty
:
There
is
now
a
secret
kind
of
bondage
come
upon
them
,
their
hearts
is
more
imbondaged
,
and
insnared
,
and
imcombred
,
and
intangled
;
and
so
dutyes
come
not
to
be
performed
,
either
with
that
constancy
,
and
care
,
or
not
with
that
inlargement
of
heart
,
as
they
were
,
when
they
were
servants
;
And
therefore
that
is
the
reason
why
the
Apostle
bids
them
,
not
bee
over-ready
to
challenge
freedom
.
But
this
shewes
you
that
there
is
a
marvellous
liberty
,
even
in
those
that
are
servants
,
they
are
free
from
the
service
of
men
in
their
hearts
and
consciences
;
and
then
most
at
liberty
to
serve
God
,
when
they
are
most
bound
to
serve
men
:
yet
in
their
hearts
and
consciences
they
are
free
from
their
service
;
they
are
not
bound
in
conscience
to
doe
any
thing
but
what
is
the
will
of
God
,
and
this
is
a
marvellous
great
freedom
,
that
a
man
is
not
bound
to
become
a
slave
to
other
mens
wil
,
and
to
do
as
other
men
do
,
he
is
not
bound
to
do
any
thing
that
is
unlawfull
,
and
this
is
a
spirit
of
liberty
,
that
makes
even
a
servant
to
have
a
spirit
of
freedome
;
he
is
a
Free-man
,
his
heart
is
free
to
Gods
Service
,
and
this
is
from
nothing
else
but
from
this
spirit
of
a
sonne
,
a
spirit
of
liberty
.
Now
on
the
contrary
side
,
as
by
this
spirit
of
liberty
,
a
Childe
of
God
is
free
from
the
feare
of
sinne
,
so
he
hath
a
certaine
kinde
of
priviledge
of
peace
in
his
soule
,
and
of
freenesse
and
readinesse
to
every
Christian
duty
;
and
also
he
hath
a
certaine
priviledge
of
dominion
over
all
the
Creatures
.
It
is
the
nature
,
and
proper
definition
of
liberty
,
Freedome
from
evil
,
and
liberty
unto
the
enjoyment
of
some
good
things
;
it
sets
me
free
from
sinne
,
and
gives
me
liberty
and
peace
of
conscience
from
the
same
Spirit
of
the
Lord
Jesus
;
it
sets
me
at
liberty
to
run
the
way
of
Gods
Commandements
,
Psal.
119.32
.
And
Gods
people
are
a
willing
people
,
Psal.
110.3
.
This
is
indeed
a
spirit
of
liberty
,
it
inlarges
me
to
dominion
over
men
;
no
Creature
in
heaven
or
in
earth
,
but
a
Christian
is
able
to
rule
him
to
his
owne
advantage
;
a
Christian
servant
wil
turne
his
Masters
government
to
his
advantage
,
and
so
all
his
enemies
tyranny
;
he
will
be
sure
to
be
better
by
them
all
,
and
he
wil
grow
and
thrive
in
his
spirit
by
all
the
dangers
and
evils
that
can
befall
him
in
this
world
;
I
know
not
in
what
better
to
instance
then
in
that
of
Gen.
25.23
.
The
Oracle
of
God
said
to
Rebecca
,
the
elder
shall
serve
the
younger
.
And
this
is
a
thing
in
much
dispute
among
Divines
,
wherein
this
was
ever
made
good
,
and
say
,
That
Esau
was
never
a
servant
to
Jacob
,
for
you
shall
finde
in
the
32.
and
33.
Chapters
of
Genesis
,
that
Jacob
uses
this
word
,
My
Lord
Esau
,
and
beseeches
his
Lordship
to
goe
before
,
and
his
servant
would
follow
after
;
and
so
it
stood
in
their
outward
condition
.
And
Divines
say
,
Though
the
promise
be
true
of
the
persons
both
seperate
from
the
Wombe
,
yet
the
service
was
not
so
.
But
we
need
not
straighten
our selves
for
the
explication
of
it
,
for
Esaus
Lording
and
domineering
over
Jacob
,
was
as
serviceable
to
Jacobs
spirit
,
as
if
he
had
layed
aside
his
state
,
and
come
and
served
Jacob
,
and
kept
his
Sheep
;
the
bitternesse
of
Esau
against
him
,
did
him
more
reall
service
,
then
all
the
service
of
all
Iacobs
servants
could
reach
him
.
Whence
was
it
that
Iacob
went
a
Pilgrimage
from
his
Fathers
house
?
and
that
in
a
strange
Country
God
so
prospered
him
,
that
whereas
he
went
out
but
with
his
staffe
in
his
hand
,
he
returned
back
againe
with
two
bands
,
or
two
droves
?
And
whence
was
it
that
Iacob
made
such
a
solemne
Vow
to
God
,
and
kept
it
in
so
much
faithfulnesse
,
that
if
God
would
keepe
him
in
that
journey
,
God
should
be
his
God
for
ever
.
Did
not
all
this
come
from
the
rage
,
and
wrath
of
Esau
towards
him
?
Esau
did
him
that
good
service
,
and
when
he
came
back
againe
,
and
heard
newes
,
that
Esau
came
out
with
foure
hundred
men
against
him
,
and
thought
to
come
to
spoyle
them
all
;
what
a
marvellous
service
was
this
to
Iacob
,
as
you
may
read
,
Chap.
32.
from
9.
to
the
end
;
Esau
by
this
meanes
set
him
on
wrastling
with
God
by
prayer
,
and
therefore
wrastles
with
God
all
that
night
,
and
so
wrastles
,
that
God
changes
his
name
upon
it
;
Thou
shalt
not
be
called
Jacob
,
a
wrastler
,
but
Israel
a
Prevailer
;
thou
hast
prevailed
with
God
,
and
thou
shalt
prevaile
with
men
.
And
now
he
is
past
the
worst
with
his
Brother
,
and
when
he
meets
him
,
expresses
much
naturall
affection
,
and
is
marvellous
glad
to
see
him
,
and
offers
to
help
him
to
drive
his
flocks
,
to
shew
you
,
that
the
very
emulation
,
and
envie
,
and
cruelty
,
and
ragings
of
the
enemies
of
Gods
Servants
,
even
when
they
are
most
incensed
against
them
,
and
most
tread
them
down
,
and
insult
over
them
,
then
they
doe
them
the
greatest
service
that
is
possible
to
be
done
,
through
the
mighty
power
of
the
Spirit
of
the
Lord
Jesus
Christ
,
that
turnes
all
into
contraries
;
that
even
when
men
doe
most
domineere
over
them
,
then
they
doe
them
the
best
service
.
Looke
as
it
was
with
the
Tyrants
of
Syria
and
Aegypt
,
that
made
waste
of
Gods
people
.
It
is
a
notable
speech
,
that
in
Dan.
11.35
,
36.
It
is
to
purge
them
,
and
to
cleanse
them
,
and
make
them
white
.
A
Scullion
in
the
Kitchin
,
when
he
scoures
his
Pewter
,
when
he
first
takes
it
in
hand
,
you
would
thinke
he
would
quite
spoile
it
,
but
he
but
scoures
and
cleares
it
up
,
and
makes
it
more
bright
then
it
was
before
;
the
end
of
all
is
,
but
to
take
away
the
filth
,
and
to
make
it
cleare
and
bright
.
And
so
an
Huswife
that
takes
her
linning
,
she
Sopes
it
,
and
bedawbs
it
,
and
it
may
be
defiles
it
with
dung
,
so
as
it
neither
looks
nor
smels
wel
,
and
when
she
hath
done
;
she
rubs
it
,
and
buckes
it
,
and
wrings
it
,
and
in
the
end
all
this
is
but
to
make
it
cleane
and
white
;
and
truly
so
it
is
here
,
when
as
Tyrants
most
of
all
insult
over
Gods
people
,
and
scoure
them
and
lay
them
in
Lee
,
or
Dung
,
so
as
the
very
name
of
them
stinks
,
yet
what
is
this
but
to
purge
them
,
and
to
make
them
white
,
and
it
is
a
great
service
they
doe
to
the
people
of
God
in
so
doing
,
and
this
is
a
great
measure
of
liberty
,
that
a
Childe
of
God
can
tell
how
to
make
an
advantage
of
all
the
afflictions
he
meets
with
in
this
world
,
these
things
doe
but
serve
his
turne
,
and
afterward
he
wil
say
,
he
could
have
missed
none
of
them
;
so
that
this
is
a
second
worke
of
the
spirit
of
the
Sonne
,
it
is
a
spirit
of
liberty
.
Onely
take
this
word
for
a
Conclusion
,
And
that
is
thus
much
;
Examine
now
,
and
try
whether
you
have
the
Son
or
no
,
which
you
may
know
by
your
having
or
not
having
the
spirit
of
the
Son
.
Say
then
,
have
you
the
spirit
of
the
Son
?
viz.
have
you
that
spirit
of
the
Lord
Jesus
Christ
,
that
makes
you
to
be
of
one
and
the
same
nature
with
him
,
of
the
same
Offices
,
and
same
Estate
with
him
,
can
you
find
this
in
truth
,
and
that
with
comfort
and
honesty
you
may
reason
;
this
is
the
frame
of
my
spirit
,
such
is
the
Spirit
of
Christ
.
And
such
is
the
spirit
of
the
godly
,
and
if
in
any
thing
you
faile
,
your
spirit
is
against
it
;
do
you
find
that
you
are
in
some
measure
invested
with
a
royall
spirit
,
that
you
can
over-come
your selves
,
and
the
temptations
of
this
world
;
and
are
you
able
to
offer
up
spirituall
sacrifice
to
God
,
of
prayer
and
praises
?
And
doe
you
finde
a
spirit
of
Prophesie
shed
abroad
into
you
,
that
makes
you
sensible
of
,
and
privie
to
the
secret
paths
of
God
?
Doe
you
finde
that
Christ
was
most
glorious
when
he
was
most
humbled
?
and
so
are
you
;
and
when
you
enjoy
outward
blessings
,
your
hearts
are
not
puffed
up
with
them
;
these
are
not
the
goodly
stones
that
your
hearts
and
eyes
are
set
upon
,
but
you
have
greater
matters
then
these
to
minde
;
then
I
say
,
it
is
the
very
Spirit
of
Christ
that
makes
you
to
dye
with
Christ
,
as
well
as
Christ
to
dye
for
you
;
he
may
dye
for
many
men
,
but
he
only
dyes
with
those
that
are
brought
on
to
the
fellowship
of
his
grace
;
if
a
Spirit
of
Christ
so
knit
you
together
,
that
he
is
yours
,
and
you
are
his
,
then
you
have
the
Sonne
,
because
you
have
the
spirit
of
the
Sonne
,
because
you
are
sonnes
,
God
hath
sent
forth
the
Spirit
of
his
Sonne
into
your
hearts
;
but
now
if
there
be
no
proportion
,
no
conformity
to
Christ
in
holinesse
and
righteousnesse
,
not
patient
and
meek
as
he
is
,
And
though
we
be
not
such
,
yet
we
allow
our selves
,
in
not
being
such
,
and
are
ever
and
anon
starting
aside
from
him
:
And
if
we
have
not
his
Offices
,
nor
rule
over
our
lusts
,
nor
over
the
world
;
and
we
can
neither
pray
nor
prophesie
,
and
shew
forth
no
spirituall
life
in
our
lives
,
cannot
deny
our selves
that
wee
may
shew
forth
the
hidden
man
of
the
heart
,
then
consider
,
that
for
the
present
we
have
not
yet
Christ
,
because
we
have
not
the
spirit
of
Christ
.
And
also
,
if
we
be
not
yet
free
from
the
fear
of
death
;
And
take
no
care
to
be
free
from
the
dominion
,
and
power
of
sinne
,
but
sinne
hath
still
a
power
over
us
like
a
law
,
and
are
not
yet
free
from
the
service
of
men
,
but
as
our
Masters
and
Governours
,
say
,
so
it
must
be
;
if
we
yet
know
not
how
to
rule
men
for
our
own
advantage
,
we
have
not
yet
received
the
spirit
of
Christ
;
wee
cannot
tell
how
to
serve
our
Masters
with
liberty
of
spirit
,
we
know
not
how
to
make
advantage
of
them
.
SERMON
VI.
1
JOHN
5.12
.
He
that
hath
the
Son
,
hath
life
,
and
he
that
hath
not
the
Son
,
hath
not
life
.
IT
now
remaines
that
we
come
to
shew
,
what
it
is
to
have
the
Sonne
by
a
spirit
of
prayer
,
but
of
this
we
shal
have
further
occasion
to
speak
in
the
14
,
15
,
and
16
verses
,
and
therefore
we
shall
leave
it
now
,
and
speak
to
it
then
.
You
may
remember
we
said
,
there
was
three
notes
to
discern
whether
we
had
the
Son
no.
The
first
was
,
if
we
desired
not
Christ
for
his
benefits
,
but
cheifly
for
himselfe
.
The
second
was
,
If
we
have
received
the
spirit
of
the
Sonne
.
We
now
come
to
speake
of
a
third
signe
,
a
point
more
easie
to
be
gathered
then
the
former
,
but
though
most
common
,
yet
not
to
be
neglected
;
but
being
well
applyed
,
will
bee
of
speciall
use
to
the
edification
,
and
salvation
of
the
hearers
,
for
every
truth
in
his
place
,
is
divine
and
precious
.
The
third
signe
,
He
that
hath
the
Sonne
hath
him
for
his
Prince
▪
And
therefore
the
next
note
is
this
;
He
that
hath
the
Son
,
he
hath
him
not
only
for
a
Saviour
,
but
for
his
Lord
and
the
Prince
.
A
point
which
upon
sundry
occasions
hath
been
touched
,
but
now
to
speake
of
it
more
fully
.
There
is
no
man
that
hath
the
Son
,
but
as
he
hath
him
for
his
Saviour
so
he
hath
him
for
his
Prince
,
Acts
3
.
3●
.
Him
hath
God
exalted
with
his
right
hand
,
whom
they
slew
,
a
Prince
and
a
Saviour
;
so
that
he
that
hath
Christ
,
hath
him
,
not
only
as
a
Saviour
,
but
as
a
Prince
;
to
whomsoever
he
is
a
Saviour
,
to
them
he
is
also
become
a
Prince
,
it
were
a
wonderfull
dishonour
to
him
to
save
them
whom
he
doth
not
rule
;
to
save
them
from
the
power
of
the
grave
,
and
to
leave
them
still
in
their
sinnes
,
and
unbroken
off
from
their
evill
wayes
,
it
were
much
dishonor
to
him
:
It
is
a
dishonour
to
parents
to
have
children
,
and
to
have
them
untaught
and
unmannerly
:
And
God
hath
given
the
life
blood
of
his
owne
Son
to
purchase
us
unto
himselfe
,
and
therefore
he
would
not
onely
save
us
,
but
rule
us
,
or
else
we
shall
never
have
him
for
our
Saviour
.
So
that
here
is
two
points
to
be
opened
.
Point
.
1
First
,
Hee
that
hath
the
Sonne
,
hath
him
for
his
Saviour
.
Point
.
2
Secondly
,
Hee
that
hath
the
Sonne
,
hath
him
also
for
his
Lord
.
It
is
an
usuall
saying
,
every
man
would
have
Christ
for
a
Saviour
,
but
rare
are
those
,
that
will
have
him
for
their
Ruler
and
Governour
.
But
though
the
saying
be
true
in
respect
of
the
common
conceit
of
men
,
yet
in
truth
I
say
,
they
are
but
rare
Christians
that
wil
have
him
for
a
Saviour
,
so
far
off
are
they
from
desiring
him
as
their
Lord
.
For
two
things
there
be
that
goe
to
the
having
of
Christ
for
a
Saviour
.
To
have
Christ
for
a
Savior
requires
two
things
.
First
,
He
that
will
have
Christ
for
a
Saviour
,
must
look
up
to
him
for
salvation
in
all
his
wayes
,
and
distresses
,
we
have
other
Saviours
,
but
not
him
,
if
we
looke
for
salvation
else-where
,
Esa.
40.22
.
Look
unto
me
all
ye
ends
of
the
earth
,
and
be
ye
saved
,
there
is
no
God
nor
Saviour
besides
me
,
&
therefore
look
to
me
,
and
be
ye
saved
.
So
that
if
a
man
wil
have
God
for
his
Savior
,
he
must
look
to
him
from
one
end
of
the
earth
to
the
other
,
we
are
at
the
utmost
corner
of
the
earth
,
and
if
we
will
be
saved
we
must
looke
up
to
the
Lord
Jesus
Christ
for
salvation
,
as
David
looked
towards
the
Temple
at
Jerusalem
for
salvation
,
so
they
who
look
towards
the
Lord
Jesus
for
salvation
,
may
be
saved
in
what
place
soever
they
are
,
waite
for
salvation
,
from
him
,
and
long
for
salvation
by
him
,
and
look
not
to
any
means
,
but
so
far
as
they
are
guided
and
ordered
by
him
,
and
in
whatsoever
distresses
you
are
,
whether
in
conscience
or
in
distresse
,
through
bodily
sicknesse
,
or
pennury
,
or
imprisonment
,
yet
look
to
me
,
and
bee
yee
saved
.
You
may
read
the
like
in
Esa.
8.17
.
I
will
waite
upon
the
Lord
that
hideth
his
face
from
the
House
of
Israel
,
and
will
looke
for
him
.
The
Prophet
at
that
time
saw
the
Church
and
Common-wealth
of
Israel
much
distempered
,
and
in
much
distresse
,
both
in
regard
of
sinne
and
misery
;
Now
for
him
to
look
for
,
or
expect
such
Princes
as
might
reforme
it
in
the
Commonwealth
;
or
such
Priests
as
might
reforme
things
amisse
in
the
Church
,
it
had
been
a
vain
thing
,
for
they
were
all
bent
to
backsliding
,
till
the
wrath
of
God
burst
out
,
and
took
hold
upon
them
,
but
though
there
was
no
hope
in
any
of
the
Princes
,
nor
Priests
,
yet
I
will
waite
upon
the
Lord
that
hideth
his
face
from
the
House
of
Jacob
,
and
will
look
for
him
.
Though
God
suffer
all
things
to
go
to
wrack
and
ruine
,
yet
I
will
waite
for
him
,
and
look
for
salvation
from
him
,
and
by
him
;
so
that
suppose
God
should
hide
his
face
from
any
soul
of
us
,
that
we
lye
in
darknes
and
in
the
shaddow
of
death
,
or
if
that
we
should
see
our selves
in
distresse
of
the
outward
man
,
or
see
Church
or
Commonwealth
in
many
sinfull
distempers
;
it
is
not
now
for
a
man
to
look
about
him
,
hither
or
thither
for
help
and
succor
,
but
to
the
holy
one
of
Israel
:
And
this
is
indeed
to
have
him
for
a
Saviour
:
he
that
hath
him
for
a
Saviour
waites
for
him
in
all
distresses
.
So
Esa.
17.7
the
time
will
come
when
God
will
gather
his
people
unto
him
,
as
the
gleanings
of
berryes
,
when
they
shall
be
left
like
the
shaking
of
an
Olive
tree
,
two
or
three
berryes
in
the
top
of
the
uppermost
bough
;
four
or
five
in
the
outmost
fruitfull
branches
saith
the
Lord
.
Now
,
at
that
time
shall
a
man
looke
to
his
maker
,
and
his
eyes
shall
have
respect
to
the
holy
one
of
Israel
.
Which
shewes
you
,
that
those
who
are
Gods
gleaned
ones
from
the
World
,
that
are
brought
on
to
fellowship
with
Christ
in
the
Election
and
Salvation
;
these
are
they
who
look
to
their
Maker
,
and
their
eyes
are
unto
him
,
the
holy
one
of
Israel
.
And
so
God
is
said
to
be
,
not
because
he
is
so
in
himselfe
,
but
because
,
he
makes
Israel
his
holy
one
,
and
therefore
his
eyes
hath
respect
unto
him
,
you
know
in
the
cast
of
an
eye
,
wee
shew
respect
;
when
the
creature
lookes
after
this
and
that
in
the
World
,
and
fastens
and
sets
his
eye
upon
any
thing
there
,
he
hath
no
respect
to
the
holy
one
of
Israel
,
but
to
the
Creature
only
;
but
when
the
Creature
being
conscious
of
his
owne
insufficiency
to
help
it selfe
,
by
any
meanes
it selfe
can
use
,
but
hath
respect
to
the
holy
God
that
makes
Israel
holy
,
and
is
acknowledged
of
Israel
to
be
holy
;
this
is
indeed
to
have
God
for
our
Saviour
,
and
so
he
is
to
all
such
as
are
gathered
together
unto
him
.
This
is
livelily
exprest
in
the
example
of
good
Jehoshaphat
,
2
Chron.
20.3
.
he
sought
the
Lord
,
and
in
the
audience
of
the
people
he
made
a
solemne
prayer
to
God
,
and
concludes
with
this
,
in
the
latter
end
of
the
twelfth
verse
;
We
know
not
what
to
say
or
to
doe
,
but
our
eyes
are
unto
thee
.
Now
this
having
our
eyes
upon
him
in
time
of
distresse
,
whether
of
Warre
,
or
Pestilence
,
or
famine
,
or
anguish
of
conscience
,
or
poverty
,
and
yet
we
have
our
eyes
towards
the
Holy
one
of
Israel
;
we
know
not
what
to
doe
,
and
our
power
wil
not
reach
us
any
helpe
without
Gods
blessing
,
no
not
in
outward
things
,
but
our
eyes
are
unto
him
;
this
argues
,
that
surely
Iehoshaphat
had
the
Lord
for
his
Saviour
,
because
he
had
such
respect
unto
him
.
Notable
is
that
expression
,
Psal.
121.1
.
I
will
lift
up
mine
eyes
unto
the
hils
,
from
whence
commeth
my
help
;
it
commeth
even
from
the
Lord
.
The
Lord
dwelt
upon
mount
Zion
,
and
mount
Moriab
;
there
he
manifested
himselfe
in
his
Ordinances
,
and
therefore
he
put
not
his
confidence
in
the
vallies
and
pits
of
the
City
,
but
in
him
that
dwels
in
the
hils
,
and
lookes
for
salvation
from
thence
,
as
he
expounds
himselfe
in
the
next
words
;
My
help
commeth
even
from
the
Lord
:
So
then
,
if
so
be
that
we
doe
indeed
look
up
unto
the
Lord
for
salvation
,
and
for
help
and
preservation
,
and
deliverance
,
and
restoring
of
any
comfort
wee
have
been
deprived
of
;
sometimes
justly
,
and
sometimes
unjustly
;
whatsoever
our
condition
be
,
if
in
all
our
distresses
we
can
looke
up
unto
him
,
and
our
hearts
waite
for
salvation
wholly
from
him
.
This
argues
,
that
we
have
him
for
our
Saviour
,
because
we
have
such
respect
unto
him
,
and
elsewhere
we
looke
not
,
though
we
may
use
lawfull
means
,
yet
our
eyes
are
not
upon
the
meanes
,
but
we
looke
a
great
deal
further
,
&
no
further
expect
deliverance
from
any
means
then
we
see
the
Holy
one
of
Israel
the
God
of
our
salvation
,
expressing
and
revealing
himselfe
in
the
meanes
.
And
to
adde
this
one
instance
more
of
Ionah
,
Chap.
4.
one
that
went
away
from
God
,
and
was
unwilling
to
be
directed
by
God
,
and
therefore
he
was
over-whelmed
in
the
Sea
,
because
he
would
not
be
ruled
,
and
bowed
to
the
will
of
the
Lord
Jesus
,
and
therefore
God
sent
forth
the
most
unruly
Creature
that
God
hath
,
set
aside
the
Devils
in
Hell
,
and
it
may
be
they
have
a
hand
in
it
too
,
in
raising
the
horrible
tempest
that
raged
against
them
;
and
when
Ionah
was
cast
out
,
the
most
unruly
Creature
,
a
Whale
,
meets
with
this
unruly
Prophet
of
God
,
and
swallowed
him
up
,
that
he
thought
himselfe
in
the
belly
of
Hell
.
Now
when
God
had
in
some
measure
broken
his
heart
,
and
in
the
Whales
belly
begins
to
consider
how
unrulily
he
had
dealt
with
God
,
and
said
,
Chap.
4.
he
said
,
I
am
cast
out
of
thy
sight
,
yet
will
I
looke
againe
towards
thy
holy
temple
;
Implying
,
that
though
he
had
been
most
unruly
,
and
of
a
good
man
,
the
most
of
all
you
read
of
;
yet
when
he
saw
God
for
his
unrulinesse
meet
him
with
such
affictions
,
yet
when
he
said
,
he
was
cast
out
of
his
sight
:
yet
,
I
will
looke
again
towards
thy
holy
temple
.
How
could
he
tell
which
way
the
Temple
stood
when
he
was
in
the
Whales
belly
?
yet
his
heart
was
towards
the
Temple
,
which
was
a
type
of
Christ
;
he
in
his
heart
had
respect
to
the
place
where
the
Temple
stood
,
and
therein
he
shewed
his
respect
to
Christ
,
and
so
having
respect
unto
him
,
he
had
him
as
his
Saviour
,
most
unruly
Ionah
;
yet
he
having
respect
to
Christ
as
his
Saviour
,
he
is
delivered
and
saved
;
so
that
you
see
,
he
that
hath
Christ
as
a
Sonne
,
he
hath
him
as
a
Saviour
;
aad
those
that
have
him
for
a
Saviour
,
they
waite
on
him
,
and
only
look
for
salvation
from
him
.
There
is
a
second
duty
for
every
man
to
performe
,
that
hath
Christ
for
his
Saviour
,
and
that
is
,
he
doth
not
only
looke
for
salvation
from
him
,
when
he
stands
in
need
of
it
,
as
we
daily
doe
;
for
,
Salvation
is
deliverance
out
of
danger
,
and
preservation
in
a
good
estate
,
and
he
lookes
for
all
salvation
from
him
,
Psal.
3.
last
.
Salvation
belongs
to
God
,
and
though
many
means
may
be
used
,
yet
it
is
the
Lord
and
his
mercy
,
and
blessing
,
that
saves
and
delivers
,
and
nothing
else
,
and
Gods
servants
they
know
it
.
But
there
is
a
second
duty
in
having
Christ
for
a
Saviour
;
and
that
is
,
in
looking
up
to
Christ
,
and
cleaving
to
him
,
and
not
only
desiring
salvation
from
him
,
from
all
our
distresses
,
Christ
a
Saviour
from
sin
as
well
as
from
distresse
.
but
salvation
also
from
all
our
sins
;
and
he
that
hath
Christ
for
a
Saviour
,
he
from
would
be
saved
from
all
his
sins
,
as
well
as
from
all
his
miseries
,
Act.
5.31
.
God
hath
appointed
him
a
Prince
,
and
a
Saviour
,
to
give
repentance
to
Israel
,
and
forgivenesse
of
sinnes
;
there
is
therefore
this
salvation
to
be
had
in
Christ
,
not
only
deliverance
out
of
the
hands
of
dangers
,
but
from
the
hands
of
all
our
sins
and
rebellions
,
and
to
be
saved
from
them
,
by
turning
from
them
,
and
repenting
of
them
;
and
we
desire
not
only
forgivenesse
of
them
,
but
salvation
from
them
,
to
be
saved
from
our
stubborne
spirits
,
and
saved
out
of
our
covetousnesse
,
and
wantonnesse
,
and
worldlinesse
,
and
carnall
vanity
of
heart
and
life
that
we
are
subject
to
;
to
be
saved
from
the
vaine
fashions
,
and
in
all
these
we
looke
for
salvation
from
Christ
;
we
desire
to
be
saved
not
only
from
all
our
distresses
,
but
especially
from
the
sinfull
distempers
of
our
soules
.
It
is
a
notable
Psalme
,
the
130.1
.
If
thou
Lord
should
marke
iniquity
,
who
should
stand
?
but
there
is
forgivenesse
with
thee
that
thou
mayest
be
feared
.
I
waite
for
the
Lord
,
my
soule
doth
wait
,
and
in
his
word
doe
I
hope
;
My
soule
waiteth
for
the
Lord
,
more
then
they
that
watch
for
the
morning
.
Let
Israel
waite
for
the
Lord
,
for
with
him
is
mercy
and
plenteous
redemption
,
and
he
shall
redeeme
Israel
from
all
his
iniquities
,
ver.
7
,
8.
and
he
is
therefore
called
,
Iesus
,
Matth.
1.21
.
And
notable
is
that
expression
,
Hos.
14.2
.
Take
away
all
our
iniquities
,
and
receive
us
graciously
,
so
will
we
give
thee
thankes
.
Thus
they
desire
salvation
from
all
their
iniquities
,
and
not
so
much
salvation
in
the
pardon
of
all
their
iniquities
,
for
there
is
more
in
it
then
forgivenesse
of
sinne
,
but
a
turning
them
from
them
;
they
desire
both
pardoning
,
and
healing
,
and
God
so
understood
them
,
as
appeares
by
vers.
4.
God
answers
them
,
That
he
would
pardon
them
,
and
heale
them
;
he
wil
remove
them
all
away
from
them
,
not
an
hoofe
be
left
behind
,
but
all
taken
away
.
There
is
a
generation
of
men
that
are
marvellous
unwilling
to
yeeld
to
this
,
so
that
you
see
it
is
an
ordinary
thing
for
men
to
say
,
they
have
Christ
for
a
Saviour
,
but
it
is
a
rare
thing
to
be
so
indeed
;
you
know
how
affectionate
our
Saviours
speech
is
,
Matth
,
23.37
.
O
Ierusalem
,
Ierusalem
,
how
often
would
I
have
gathered
thee
under
my
wing
of
salvation
,
but
you
would
not
be
gathered
?
The
body
of
the
Church
of
God
,
though
some
was
gathered
,
yet
others
of
them
would
not
be
gathered
;
and
if
it
was
thus
with
Jerusalem
,
it
is
no
wonder
if
you
read
the
like
of
Babilon
,
Ier.
51.9
.
We
would
have
healed
Babel
,
but
she
would
not
be
healed
.
God
sent
his
Church
,
and
kept
it
there
seventy
yeares
among
them
,
that
some
of
them
at
least
might
imbrace
the
salvation
of
God
,
but
she
would
not
be
healed
;
we
have
used
the
best
meanes
we
could
to
heale
her
,
but
it
wil
not
be
,
she
wil
not
be
healed
of
us
,
and
therefore
let
us
be
going
home
againe
.
God
would
not
send
his
Church
among
them
for
nothing
,
but
he
lookes
for
some
fruits
among
them
,
but
since
either
none
were
gathered
,
or
so
few
,
as
that
they
were
not
a
considerable
number
,
therefore
God
will
send
his
people
home
againe
,
when
they
say
,
Let
us
breake
their
bonds
asunder
,
and
cast
their
cords
from
us
;
then
God
will
take
no
further
paines
,
Psal.
2.3
.
It
is
a
notable
place
that
in
Ier.
2.25
.
God
cals
upon
his
people
most
affectionately
that
they
would
be
healed
,
but
they
snuffe
up
their
iniquities
as
the
wind
,
and
like
unto
wilde
Asse
colts
,
would
be
at
liberty
,
and
take
pleasure
in
their
running
at
random
;
and
God
said
,
With-hold
thy
foot
from
being
unshod
,
and
thy
throat
from
thirsting
after
such
vanities
,
An
hard
matter
to
be
willing
to
be
saved
by
Christ
.
but
thou
sayest
desperately
,
There
is
no
hope
,
I
have
loved
strangers
,
and
after
them
will
I
goe
.
What
a
marvellous
speech
is
this
in
Gods
own
Servants
,
when
God
would
with-hold
them
from
running
for
salvation
elsewhere
,
and
from
such
other
sins
as
they
thirsted
after
;
no
,
there
is
no
hope
but
the
course
they
had
taken
they
would
take
,
and
no
meanes
should
save
or
draw
them
from
their
haunts
;
so
that
you
see
it
is
no
easie
matter
for
a
man
to
be
willing
to
be
saved
by
Christ
,
and
though
many
would
be
saved
by
him
,
yet
few
there
be
that
would
looke
for
all
salvation
from
Christ
,
and
are
not
willing
to
be
saved
from
all
their
sins
,
but
are
willing
to
keep
some
sins
still
alive
in
their
soules
;
Are
they
not
ready
in
their
hearts
to
say
as
they
said
,
Matth.
8.29
.
Art
thou
come
to
torment
us
before
the
time
?
It
was
when
Christ
came
to
save
two
men
from
the
possession
of
a
Legion
of
Devils
,
the
men
spoke
it
,
though
the
Devils
acted
it
in
them
;
so
when
Christ
comes
to
bring
salvation
,
it
is
a
torment
to
our
soules
;
the
two
witnesses
vexed
men
,
and
they
came
but
to
save
men
;
it
is
a
torment
to
men
to
have
sinne
pulled
out
of
their
soules
,
as
you
read
,
Act.
16.19
.
When
the
Apostles
had
cast
out
of
the
maide
the
spirit
of
Divination
,
when
their
Masters
saw
that
the
hope
of
their
gaine
was
gone
,
they
were
in
a
rage
,
and
caused
them
to
be
stoned
,
and
left
them
for
dead
;
now
when
men
take
it
ill
that
they
should
be
saved
,
or
are
loath
that
their
children
,
or
servants
should
be
saved
,
take
it
ill
that
they
dare
no
more
lye
and
sweare
,
and
couzen
,
and
buy
and
sell
on
the
Sabbath
day
,
and
such
and
such
a
gaine
is
thereby
lost
,
and
this
they
cannot
endure
;
it
is
a
dangerous
signe
of
an
ill
heart
,
and
therefore
however
it
is
an
usuall
saying
,
that
every
man
wil
have
Christ
for
a
Saviour
;
and
yet
if
in
truth
we
consider
it
,
I
assure
you
in
plaine
English
,
we
wil
not
be
saved
;
that
is
our
resolution
when
it
comes
to
the
point
.
It
is
an
use
of
Triall
that
we
are
upon
in
this
Discourse
,
and
therefore
to
proceed
to
the
next
part
of
the
point
;
those
that
have
Christ
for
a
Saviour
,
they
have
him
also
for
a
Prince
,
Act.
5.31
.
God
hath
appointed
him
for
a
Prince
,
Christ
saveth
as
a
Prince
.
and
a
Saviour
;
If
you
wil
have
him
for
a
Saviour
,
you
must
have
him
for
a
Prince
;
resigne
up
your selves
,
you
and
yours
,
to
be
guided
and
governed
by
the
Lord
Jesus
,
though
you
have
never
so
many
strong
oppositions
,
yet
it
must
be
so
,
Isa.
9.6
.
Vnto
us
a
Childe
is
given
,
unto
us
a
Sonne
is
borne
;
How
shall
I
know
that
Christ
is
borne
for
me
,
and
this
Son
is
given
to
me
?
Why
by
this
;
The
government
shall
be
upon
his
shoulders
;
if
the
Sonne
be
given
thee
,
then
thou
art
wholly
governed
by
him
;
and
if
thou
beest
so
,
then
he
is
borne
and
given
to
thee
,
and
thou
shalt
call
his
name
Wonderfull
.
If
you
can
behold
a
wonderfull
glorious
Majesty
in
Christ
,
and
he
to
whom
he
is
given
,
they
shall
acknowledge
him
their
Counsellour
,
the
Prince
of
their
peace
;
and
to
whom
soever
he
is
given
,
the
government
of
him
is
upon
their
shoulders
;
know
therefore
whether
he
be
your
governour
or
no.
Christ
our
Prince
in
two
things
And
two
things
there
be
in
having
Christ
for
our
Prince
,
to
open
them
plainly
to
you
.
First
,
when
you
resign
up
your selves
,
to
be
wholly
ruled
by
him
in
all
your
paths
,
so
as
that
you
leane
not
to
your selves
not
so
much
as
in
one
thought
,
but
all
your
thoughts
stand
in
subjection
to
his
will
,
2
Cor.
10.4
,
5.
The
weapons
of
our
warfare
are
not
carnall
,
but
mighty
through
God
to
cast
downe
every
high
imagination
,
and
to
bring
into
captivity
every
thought
to
the
obedience
of
Christ
.
God
leaves
us
not
one
thought
free
,
nor
are
we
willing
to
have
our
thoughts
free
,
Prov.
12.15
.
The
thoughts
of
the
righteous
are
right
;
that
is
,
they
come
from
a
right
rule
,
the
Word
of
God
,
and
aime
at
a
right
end
,
the
glory
of
God
;
not
a
man
that
hath
his
part
in
the
Lord
Jesus
but
his
thoughts
are
right
.
Object
.
You
say
,
But
who
hath
his
thoughts
so
rectified
and
set
upon
the
Lord
Jesus
;
but
he
hath
many
vaine
,
and
covetous
,
and
proud
,
and
stubborne
thoughts
?
Who
can
say
,
I
have
kept
my
heart
cleane
?
who
can
say
,
that
every
thought
in
him
is
subdued
to
the
obedience
of
Christ
?
Answ.
It
is
true
that
you
object
,
for
Jer.
4.14
.
It
is
a
complaint
,
and
an
earnest
speech
;
O
Ierusalem
,
wash
thy
heart
from
thy
wickednesse
that
thou
mayest
be
saved
,
how
long
shall
thy
vaine
thoughts
lodge
within
thee
?
So
that
you
see
a
man
that
would
have
salvation
by
Christ
,
he
must
be
content
to
subject
all
his
thoughts
to
Christ
,
and
not
leave
one
vaine
thought
to
lodge
within
him
.
It
is
true
,
Sathan
may
cause
them
to
flutter
in
his
mind
,
Simile
.
but
he
must
give
them
no
entertainment
;
it
is
one
thing
to
have
a
sturdy
Begger
that
comes
to
the
doore
,
to
rush
into
my
house
before
I
be
aware
,
and
enforce
;
and
another
thing
to
bid
him
welcome
,
and
to
bid
him
stay
and
lodge
there
all
night
,
and
to
make
provision
for
him
;
so
it
may
be
there
is
many
a
proud
rebellious
thought
rushes
in
,
and
cals
for
this
and
that
,
and
wil
be
served
in
this
and
that
,
and
every
faculty
,
and
part
,
Rebellious
thoughts
.
and
member
must
bestirre
it selfe
to
satisfie
such
a
thought
,
and
all
must
be
as
this
thought
will
,
and
sometimes
scars
all
the
house
,
puts
the
whole
man
to
agitation
to
consider
what
to
doe
,
to
give
it
content
;
yet
they
who
have
Christ
for
their
Saviour
,
they
will
looke
to
him
for
salvation
from
such
sturdy
thoughts
as
these
be
,
they
will
not
suffer
them
to
lodge
there
,
but
get
them
out
againe
,
and
are
not
at
quiet
,
but
the
whole
man
is
disturbed
till
they
be
dislodged
,
and
cast
out
againe
;
so
they
who
have
the
Lord
Jesus
for
their
Saviour
,
they
must
not
give
lodging
to
a
vaine
thought
,
much
lesse
to
a
malicious
,
and
proud
,
and
desolate
thought
,
or
any
other
wicked
thought
whatsoever
.
It
is
true
indeed
,
there
is
no
Christian
man
but
he
wil
have
vaine
thoughts
come
in
upon
him
,
but
you
shall
observe
this
difference
.
First
,
a
man
that
hath
not
Christ
for
his
Prince
,
Christians
differenced
by
their
thoughts
.
he
hath
not
one
good
thought
comes
in
his
minde
,
or
if
it
doe
,
he
doth
not
give
it
lodging
there
;
all
,
or
every
imagination
of
his
heart
is
evil
,
and
that
continually
;
the
Originall
is
(
Omne
figmentum
)
the
whole
frame
of
a
mans
heart
;
the
bent
and
scope
of
his
thoughts
,
the
whole
suggestion
of
them
first
and
last
,
not
a
good
thought
comes
in
him
.
Many
a
man
wil
say
,
it
is
very
fitting
,
and
meet
it
should
be
so
,
that
one
day
wee
should
turne
home
to
God
,
but
not
to
give
entertainment
to
him
at
this
time
,
but
let
him
come
another
time
,
and
then
he
shall
have
lodging
;
and
so
we
deale
with
all
good
thoughts
,
that
God
suggests
into
our
hearts
;
we
like
good
thoughts
well
,
and
sometimes
we
are
loath
to
give
them
offence
,
but
yet
are
not
willing
to
give
them
entertainment
,
but
are
more
willing
to
be
shut
of
them
,
and
to
turn
them
out
of
doores
;
but
a
godly
man
,
if
a
good
motion
come
into
him
,
it
is
most
welcome
to
his
soule
,
and
he
entertaines
it
with
the
gladnesse
of
his
spirit
;
he
sees
it
is
of
God
his
heavenly
Father
,
and
he
lodges
it
in
his
heart
,
and
conscience
,
and
affection
,
and
rejoyces
in
it
,
and
desires
after
it
,
and
cherisheth
it
,
and
is
loath
to
part
with
such
thoughts
when
he
is
gotten
into
such
a
good
frame
.
Now
I
say
therefore
,
this
is
a
difference
;
a
carnall
man
never
gives
entertainment
to
a
good
thought
,
nor
doe
his
thoughts
ever
aime
at
good
ends
,
they
never
goe
higher
then
himselfe
,
and
therefore
never
could
good
thought
finde
lodging
in
him
;
out
againe
it
is
thrust
,
sometimes
somewhat
courteously
,
sometimes
discourteously
,
but
however
there
it
must
not
lodge
,
there
is
a
world
of
matter
to
quench
and
damp
it
,
and
to
use
meanes
to
be
shut
of
it
;
but
it
is
not
so
with
a
true
Christian
,
he
entertaines
Christ
as
his
Prince
,
and
he
wil
have
every
thought
in
him
to
be
set
upon
him
;
if
a
wicked
thought
come
into
a
carnall
mans
heart
it
is
naturall
to
him
,
it
takes
place
,
and
is
suffered
to
lodge
there
,
anger
rests
with
him
all
night
,
and
he
suffers
the
Sunne
to
goe
downe
upon
his
wrath
,
Ephesians
4.26
,
27.
The
Devill
lodges
there
,
and
there
hee
may
rest
,
and
he
never
takes
paines
to
be
cleansed
of
those
evill
thoughts
,
and
he
cares
not
how
long
they
are
there
.
But
if
a
godly
man
have
a
wicked
thought
come
upon
him
,
he
stirres
up
all
the
faculties
of
his
soule
,
and
the
graces
of
the
Spirit
against
it
,
and
doth
what
he
can
to
expell
and
banish
it
,
and
if
he
cannot
prevaile
,
then
he
wil
call
for
aide
from
his
Prince
,
from
Heaven
,
and
wil
acquaint
his
deare
Christian
friends
with
it
,
and
say
;
I
am
troubled
with
such
thoughts
of
malice
,
and
pride
,
and
vanity
,
that
I
know
not
in
the
world
what
to
doe
,
they
lye
downe
with
me
,
and
they
rise
up
with
me
,
and
therefore
intreat
their
help
;
and
as
they
looke
to
Christian
friends
,
so
wil
they
especially
call
to
the
Prince
of
their
salvation
,
to
save
them
from
their
vaine
thoughts
,
and
much
more
from
these
wicked
speeches
,
from
these
things
they
are
most
carefull
to
be
delivered
;
and
therefore
they
stand
not
devising
Plots
against
their
Prince
,
but
he
wil
tell
him
,
that
such
wicked
rebellious
thoughts
devise
mischiefe
against
him
,
and
therefore
he
craves
helpe
against
them
;
so
did
David
in
the
like
case
,
Psal.
139.33
.
Search
me
,
and
know
my
heart
,
and
see
if
there
be
any
way
of
wickednesse
in
me
.
As
if
he
had
sent
to
heaven
for
a
privy
search
,
he
would
not
have
any
one
thought
within
him
,
but
he
would
that
God
should
know
it
,
and
therefore
desires
,
that
God
would
try
and
search
,
and
know
his
thoughts
;
he
was
not
like
them
of
whom
you
read
,
Esa.
29.15
.
That
digge
deepe
to
hide
their
counsells
from
the
Lord
:
but
a
child
of
God
,
would
have
God
to
be
well
acquainted
with
his
thoughts
;
see
if
there
be
any
way
of
wickednesse
in
me
,
any
wicked
thought
or
vain
affection
in
my
heart
,
I
have
laboured
to
find
,
and
to
cast
them
out
what
I
can
,
but
there
may
be
many
more
that
I
know
not
,
but
search
and
try
thou
me
,
and
lead
me
in
the
way
that
I
shall
goe
.
Good
thoughts
are
of
everlasting
use
,
Good
thoughts
continue
ever
.
and
of
everlasting
durance
,
and
they
will
continue
to
everlasting
life
,
Gods
wayes
are
everlasting
wayes
,
lead
mee
in
the
way
everlasting
,
thus
a
man
hath
every
thought
brought
into
subjection
,
though
evill
thoughts
may
come
rushing
in
,
yet
he
will
not
give
them
entertainment
but
complaines
of
them
to
Christ
,
and
such
a
man
hath
the
Lord
Jesus
for
his
Prince
;
for
hee
is
not
a
Prince
that
onely
Governs
the
outward
man
,
as
earthly
Princes
do
,
who
can
take
no
hold
of
what
we
think
,
but
God
takes
notice
of
our
thoughts
.
And
you
may
apply
what
I
say
of
thoughts
,
to
words
and
actions
,
and
so
make
use
of
it
to
all
.
There
be
many
men
,
that
never
think
good
thought
,
but
le
ts
wicked
thoughts
rest
in
them
,
can
be
wanton
and
uncleane
,
&c.
what
ever
it
be
that
makes
a
thorow-fare
in
the
heart
,
let
it
there
lodge
,
let
it
come
and
go
as
it
will
,
and
that
is
part
of
the
meaning
of
the
high-way-side
ground
,
it
keeps
,
and
is
,
a
thorow-fare
to
all
beasts
,
to
all
sorts
of
Travailers
,
to
Theeves
and
Robbers
,
takes
no
notice
of
them
,
lets
them
come
and
goe
and
stay
as
they
list
,
then
we
have
not
Christ
for
our
Governour
,
we
do
not
put
the
Government
of
our
thoughts
,
and
actions
upon
his
shoulders
,
and
are
not
in
subjection
to
him
,
but
casts
his
cords
from
us
,
Psalm
.
2.3
.
and
say
we
will
not
have
this
man
to
reigne
over
us
,
Lu.
19.22
.
what
,
is
not
our
thoughts
free
?
and
are
not
our
tongues
our
owne
?
Psalm
.
12.4
.
David
takes
them
for
Atheists
that
say
,
their
tongues
are
their
owne
;
He
prayes
that
God
would
keepe
his
lips
,
Psalm
.
119.
onely
Gods
people
would
have
all
that
is
in
them
bowed
to
the
obedience
of
Gods
will
:
Some
men
there
be
that
will
not
have
God
to
rule
over
them
,
so
marvellous
is
the
prophainnesse
of
our
hearts
while
we
are
carnal
,
that
we
that
should
be
servants
to
God
,
we
are
not
ashamed
to
make
him
a
Servant
to
us
,
we
were
never
subjet
to
any
man
,
nor
doe
we
mean
so
to
bee
Pharoah-like
.
Who
is
the
Lord
?
I
know
not
who
he
is
.
Notable
is
that
you
read
,
Esa.
43.34
besides
that
,
I
had
no
service
from
you
,
thou
hast
made
me
to
serve
,
with
,
or
under
thy
sins
;
see
the
desperate
spirits
of
the
hearts
of
the
sinful
sons
of
men
,
they
draw
in
God
to
serve
them
,
and
he
complains
,
that
he
is
pressed
under
their
sins
,
as
a
Cart
is
pressed
under
sheaves
:
men
load
the
patience
of
God
,
and
lay
upon
him
,
one
bundell
of
wickednesse
after
another
;
they
lay
so
much
wickednesse
upon
him
,
till
the
patience
of
God
will
beare
no
longer
,
as
long
as
ever
hee
will
beare
,
and
suffer
us
to
live
in
this
world
,
we
will
load
him
with
sheaves
upon
sheaves
,
load
the
very
majesty
of
God
,
and
his
long
sufferance
,
and
make
use
of
his
Providence
many
times
to
serve
our
owne
lusts
,
we
will
do
that
which
is
wicked
in
Godssight
,
because
we
can
doe
it
,
and
because
God
hath
given
us
means
to
do
it
;
we
can
maintain
our
pride
and
covetousnesse
,
and
God
gives
us
these
gifts
,
and
these
liberties
,
and
we
will
make
God
to
serve
with
them
,
and
here
is
a
double
service
put
upon
God
.
First
we
load
his
patience
,
and
forbearance
,
by
our
continuance
in
sin
;
but
besides
that
,
we
abuse
the
very
gifts
of
God
,
as
our
wealth
,
and
good
parts
of
nature
,
and
our
common
graces
:
And
(
by
your
leave
)
the
very
saving
graces
of
Gods
spirit
,
wee
will
not
stick
to
abuse
them
against
God
;
And
is
not
this
much
rebellion
,
that
we
should
make
God
to
serve
such
a
wearisome
service
,
he
is
provoked
every
day
,
and
weary
to
suffer
us
in
a
sinfull
course
one
day
to
an
end
;
but
when
day
after
day
,
and
year
after
yeare
we
lay
load
upon
Gods
patience
:
and
if
he
will
suffer
us
long
so
he
may
;
and
if
we
do
set
God
at
liberty
from
his
drudgery
,
it
must
be
at
the
last
gaspe
,
and
he
shall
be
our
Ruler
then
,
if
hee
will
.
Wonder
not
therefore
if
sometime
God
say
,
Rebellion
is
as
the
sinne
of
witch-craft
,
1
Sam.
15.23
.
And
that
is
in
a
double
respect
.
First
,
As
you
see
a
Witch
gives
her
soule
to
the
Devill
,
that
she
may
have
her
mind
fulfilled
for
her
life
time
;
so
a
Rebell
deales
with
the
devill
,
to
have
his
owne
lusts
fulfilled
,
he
makes
a
Covenant
with
Hell
and
with
the
Devill
,
he
is
at
an
agreement
,
he
knowes
he
doth
wickedly
,
but
to
serve
his
owne
turne
,
hee
is
content
to
doe
it
.
But
secondly
,
As
a
Witch
will
have
the
Devill
to
wait
upon
her
,
so
at
last
she
will
wait
upon
the
Devill
,
so
it
is
in
this
case
:
The
Devill
must
serve
a
Witch
all
her
life
time
,
and
she
will
serve
the
Devill
at
her
death
:
Far
more
monstruous
,
is
this
wickednesse
in
this
kind
,
we
will
have
God
to
serve
us
all
our
life
time
,
and
when
death
comes
,
wee
will
doe
God
this
favour
,
wee
will
serve
him
then
:
As
a
Witch
deales
with
the
Devill
,
so
do
we
with
God
,
he
shal
supply
our
occasions
,
and
we
will
make
use
of
his
bounty
to
serve
our selves
,
but
at
last
gaspe
God
shall
rule
us
,
to
doe
him
all
the
service
we
can
,
and
give
him
all
good
words
▪
there
is
great
and
plenteous
mercy
to
be
found
in
him
,
and
now
we
will
doe
him
all
the
honour
we
can
.
And
will
God
bee
thus
served
,
think
you
?
doe
you
thinke
to
put
him
off
,
as
Witches
put
off
the
Devill
,
will
he
(
think
you
)
take
your
service
then
?
Consider
of
it
,
This
is
to
make
God
our
Prince
,
when
wee
give
up
our selves
to
serve
him
.
There
is
a
second
thing
,
wherein
the
having
of
Christ
for
a
Prince
doth
stand
:
And
it
requires
,
that
you
doe
all
your
service
to
him
,
as
to
a
Prince
,
it
should
all
be
Princely
service
,
such
as
becomes
a
Prince
,
Mal.
1.8
.
When
you
bring
that
which
is
torne
or
lame
,
offer
it
to
your
Prince
,
and
see
if
hee
will
accept
it
.
Implying
,
that
God
is
a
Prince
,
and
if
a
Prince
,
then
where
is
his
Princely
service
,
if
you
wil
serve
him
,
serve
him
of
the
best
of
that
you
have
:
God
looks
for
no
more
but
what
you
have
;
but
when
you
come
and
offer
him
a
lame
&
peremptory
Sacrifice
,
and
be
loath
to
come
off
with
the
fat
and
strength
of
your
affections
,
and
are
loath
to
crucifie
your
dearest
lusts
,
then
you
deal
not
with
God
,
as
with
a
Prince
,
you
offer
him
such
a
Sacrifice
as
is
loathsome
to
him
:
God
curses
such
Deceivers
who
have
in
their
flock
a
male
,
and
sacrifice
unto
the
Lord
a
corrupt
thing
.
For
I
am
a
great
King
saith
the
Lord
of
Hoasts
;
to
pretend
him
to
be
a
Prince
,
and
yet
to
serve
him
like
a
Peasant
,
this
God
curses
;
God
accepts
Abells
Sacrifice
,
because
he
brought
the
fattest
and
best
of
the
flock
to
sacrifice
,
Gen.
4.
When
we
bring
the
strength
of
our
hearts
,
the
fat
of
our
strength
,
this
God
accepts
,
and
then
wee
offer
to
him
as
to
a
Prince
.
Notable
was
that
speech
of
David
,
2
Sam.
24.24
.
I
will
not
offer
to
God
,
a
Sacrifice
of
that
which
will
cost
me
nothing
.
A
man
offered
royally
to
the
King
;
I
give
them
all
freely
to
thee
;
As
a
King
,
he
gave
to
the
King
:
If
a
man
give
to
a
King
,
he
must
give
of
the
best
he
hath
,
behold
all
are
thine
.
And
as
if
David
should
say
;
If
you
will
be
so
bountifull
to
mee
,
shall
not
I
much
more
that
am
a
King
,
give
like
a
King
,
to
the
King
of
Kings
?
We
must
give
our
best
strength
,
the
best
we
have
of
any
thing
to
God
.
I
and
my
houshold
will
serve
the
Lord
,
Josh.
24.15
,
All
is
little
enough
to
give
to
God
;
make
it
a
point
of
our
service
in
our
best
duties
,
this
God
lookes
for
,
we
should
do
it
the
best
we
can
;
If
we
would
have
him
for
a
Prince
,
and
as
to
a
Prince
,
we
should
freely
part
with
all
.
And
therefore
to
conclude
this
point
,
know
,
that
this
point
is
the
principall
summe
of
the
Gospell
,
and
this
duty
is
of
great
necessity
;
And
let
us
therefore
summe
it
up
together
,
Sum
of
all
and
lay
it
to
our
owne
hearts
:
You
would
know
whether
you
have
life
or
no
;
if
you
have
life
,
you
have
Christ
.
How
will
you
know
that
?
Aske
then
your
hearts
this
question
;
Hath
God
exalted
Christ
to
be
a
Prince
,
and
a
Saviour
to
you
?
Consider
,
if
you
have
Christ
for
a
Saviour
and
a
Prince
,
And
if
you
so
have
him
,
then
you
have
the
Son
;
and
if
you
have
the
Son
,
you
have
life
:
And
therefore
meditate
upon
this
seriously
,
do
you
find
your
hearts
looking
to
Christ
for
salvation
,
in
whatsoever
distresses
you
are
in
?
Some
will
say
I
am
in
distresse
,
and
anguish
of
soule
,
comfortlesse
in
my
spirit
and
troubled
with
fear
of
Gods
wrath
,
and
sence
of
the
torment
of
Hel.
Another
man
saith
,
I
am
in
distresse
through
bodily
weaknesse
,
and
sicknesse
;
another
sayes
,
I
am
in
distresse
through
great
poverty
;
another
in
debts
;
another
is
in
distresse
through
the
great
untowardnesse
of
Wife
,
and
Children
,
and
Servants
,
these
be
deep
and
great
distresses
;
yet
consider
,
Christ
is
a
Saviour
,
from
all
distresses
,
God
hath
not
limited
his
salvation
to
this
,
and
that
,
but
it
reaches
all
the
evils
we
are
subject
to
;
then
whether
doth
thy
heart
looke
,
and
upon
whom
doest
thou
waite
for
salvation
?
If
thy
heart
tell
thee
,
that
in
the
midst
of
all
these
desertions
thou
lookest
for
salvation
from
the
Lord
Iesus
,
and
thine
eyes
are
unto
him
,
and
thou
doest
finde
thy
spirit
willing
to
waite
for
salvation
from
him
;
then
thou
hast
him
for
thy
Saviour
,
and
he
wil
save
and
redeeme
thee
from
them
all
,
and
it
is
an
evident
argument
we
have
him
for
a
Saviour
.
But
if
in
our
dangers
and
distresses
we
looke
to
this
and
that
meanes
,
and
to
this
and
that
friend
,
and
sometimes
put
our selves
to
flight
from
Pestilence
,
and
Famine
(
though
in
some
cases
we
lawfully
may
)
if
thou
doest
only
consider
lawfull
meanes
,
and
usest
them
according
to
Gods
wil
,
and
for
Gods
honour
,
then
thou
waitest
upon
God
for
salvation
,
else
not
;
If
thou
lookest
to
him
which
hideth
his
face
from
the
house
of
Israel
;
if
God
hide
his
face
from
Church
and
Common-wealth
,
and
yet
our
eyes
are
towards
him
,
and
we
know
not
what
to
doe
,
for
our
Consciences
,
and
Liberty
,
and
Estates
,
and
health
,
and
peace
,
&c.
But
our
eyes
are
unto
Christ
,
such
a
looke
at
Christ
is
a
saving
and
healing
looke
;
and
as
they
were
saved
and
healed
by
looking
at
the
brazen
Serpent
,
Numb.
21.9
.
so
truly
the
Son
of
Man
is
exalted
,
that
whosoever
lookes
for
salvation
from
him
should
receive
it
,
though
they
be
not
yet
come
to
the
full
perswasion
that
the
Lord
is
their
God
,
as
they
shall
in
time
come
to
;
but
if
they
looke
with
a
wist
sad
looke
at
him
,
and
rest
not
satisfied
till
salvation
come
,
this
makes
him
their
Saviour
;
Looke
unto
me
,
and
be
ye
saved
.
But
if
we
look
to
friends
,
and
meanes
,
and
our
owne
hands
,
and
doings
,
then
no
hope
of
salvation
from
him
.
There
is
this
difference
between
the
Cony
and
the
Hare
,
the
Cony
is
a
thing
not
strong
,
yet
reckoned
among
the
wise
people
;
when
they
heare
the
noyse
of
a
Dogge
,
they
run
to
their
rock
and
shrowd
themselves
,
and
so
are
safe
;
whereas
the
wilde
Hare
hath
no
helpe
but
her
heels
,
shee
runs
through
Fields
and
pastures
,
runs
every
way
,
but
hath
no
protection
,
but
her
heeles
,
and
is
of
all
Creatures
most
destitute
:
So
if
we
run
to
the
Lord
Jesus
for
deliverance
from
all
our
evils
,
he
wil
spread
a
wing
of
preservation
over
us
;
but
if
we
run
to
any
Creature
we
can
have
no
rest
,
nor
peace
,
and
then
it
argues
we
have
no
Christ
,
because
no
Saviour
;
and
no
Saviour
,
because
we
look
not
to
him
.
And
if
you
looke
to
him
to
save
you
from
your
miseries
,
and
not
from
your
sins
,
you
have
him
not
as
a
Saviour
;
you
would
be
excused
in
this
and
that
,
spare
me
but
here
only
;
Faelix
would
be
spared
in
his
Dalilah
,
but
if
you
would
be
spared
,
in
any
sinne
excused
for
,
nor
parting
with
any
iniquity
,
then
you
have
not
Christ
for
your
Saviour
;
remember
what
our
Saviour
said
to
the
man
,
Joh.
5.6
.
Wouldest
thou
be
made
whole
?
He
said
,
Yea
Lord
,
and
he
was
healed
.
So
this
is
the
point
,
Wilt
thou
be
made
whole
?
If
God
so
far
turne
the
streame
of
our
hearts
,
that
unfainedly
we
would
be
made
whole
,
not
a
member
in
our
bodies
but
we
would
have
it
healed
;
we
would
not
have
an
uncleane
lust
in
our
soules
,
but
we
would
be
perfectly
made
whole
;
would
we
be
saved
from
all
our
sins
?
then
we
have
him
for
our
Saviour
;
and
there
is
not
a
sin
in
us
but
we
shall
be
healed
of
it
,
and
this
is
life
,
to
looke
to
Christ
for
universall
salvation
.
And
so
consider
,
have
you
Christ
for
a
Prince
?
Are
your
hearts
willing
to
subject
every
thought
unto
him
?
you
say
,
you
are
somewhat
unwilling
to
it
,
but
doth
not
the
Apostle
say
;
Every
thought
must
be
brought
into
subjection
to
the
Gospel
of
Christ
,
into
captivity
;
and
were
it
not
better
to
be
free
,
and
voluntary
.
It
is
true
,
Gods
people
know
that
when
they
were
first
brought
on
to
God
,
they
were
carried
captive
,
and
drawne
,
Ioh.
6.44
.
but
afterwards
they
finde
the
service
of
Christ
to
be
perfect
freedome
,
and
therefore
how
lookest
thou
at
thy
thoughts
,
for
I
principally
take
notice
of
them
.
Art
thou
not
willing
that
a
vaine
thought
should
lodge
within
thee
?
thoughts
of
pride
,
and
of
revenge
come
into
thy
heart
,
but
what
entertainment
dost
thou
give
them
?
Doth
Satan
when
he
comes
finde
thy
house
fit
for
his
purpose
?
If
thou
give
these
Guests
such
entertainment
,
then
thou
hast
not
Christ
for
thy
Prince
,
but
if
they
come
like
stubborne
Rebels
into
thy
house
,
and
they
disturbe
thee
,
and
thou
call
to
thy
friends
to
help
thee
,
and
thou
cryest
out
to
thy
Prince
in
Heaven
for
a
privie
search
to
be
made
,
to
finde
them
out
,
and
would
not
have
any
one
wicked
thought
to
rest
in
thy
heart
,
then
thou
hast
Christ
for
thy
Prince
,
but
if
thou
givest
them
willing
entertainment
,
and
lodgest
them
next
thy
heart
,
and
fattest
and
feedest
thy selfe
in
such
thoughts
of
wrath
,
and
lust
,
and
huggs
them
in
thy
bosome
,
then
thy
heart
stands
in
rebellion
against
God
;
if
these
rebellious
lusts
be
thy
friendly
companions
,
then
God
is
not
at
peace
with
thee
;
but
if
thou
beest
burthened
with
them
,
as
Souldiers
come
into
the
houses
of
men
that
live
in
the
Palatinate
,
and
they
are
forced
to
entertaine
them
,
but
if
thou
wouldest
cast
them
out
,
then
thou
hast
Christ
for
thy
Prince
;
but
if
you
refuse
his
government
,
and
your
thoughts
are
your
owne
,
and
you
wil
have
God
to
serve
your
turne
,
and
you
burthen
his
patience
with
one
wicked
course
after
another
,
and
you
make
use
of
Gods
patience
to
the
sinfull
provocation
of
his
wrath
;
and
you
deale
with
God
as
Witches
doe
with
the
Devil
,
he
shall
serve
you
now
,
and
you
will
serve
him
when
you
dye
.
Consider
what
sacrifice
you
offer
to
God
,
any
thing
is
good
enough
for
God
,
and
the
wayes
of
his
grace
is
a
burthen
to
you
,
then
you
have
him
not
for
your
Prince
.
Now
in
the
name
and
fear
of
God
,
consider
what
hath
been
said
,
every
one
take
his
portion
,
and
the
Lord
give
you
a
good
understanding
in
all
things
.
SERMON
VII
.
1
JOHN
5.12
.
He
that
hath
the
Son
,
hath
life
,
and
he
that
hath
not
the
Son
,
hath
not
life
.
WE
now
come
to
a
third
head
of
Signes
,
by
which
it
may
appeare
whether
we
have
Christ
or
no
,
and
that
is
from
the
third
word
in
the
Text
(
which
is
Life
)
for
it
is
an
Argument
of
like
strength
and
value
,
to
argue
the
one
from
the
other
.
He
that
hath
the
Sonne
hath
life
,
and
he
that
hath
life
,
he
hath
the
Sonne
;
and
therefore
now
at
this
time
to
open
to
you
some
signes
,
or
markes
by
which
it
may
appear
to
us
whether
we
have
life
,
or
no
;
that
Spirituall
Life
here
spoken
of
:
to
wit
,
the
life
of
righteousnesse
in
our
Justification
,
and
of
Sanctification
,
of
comfort
and
consolation
,
and
of
eternall
glory
.
And
the
signes
of
Life
are
of
three
sorts
;
Three
sorts
of
signes
of
Spirituall
life
.
either
you
may
discerne
the
life
of
Gods
Grace
by
the
causes
of
it
,
or
by
the
effects
of
it
;
or
by
the
qualities
and
properties
of
it
,
as
we
call
them
.
First
;
1
Signe
.
for
the
Causes
,
the
Holy
Ghost
usually
sets
forth
the
causes
of
our
Spirituall
life
,
and
if
we
finde
these
causes
to
have
been
the
work
of
that
life
,
which
we
conceive
our
soules
to
be
endued
with
,
we
may
from
thence
argue
the
truth
of
our
Spirituall
life
,
and
from
thence
the
truth
of
our
fellowship
with
Christ
.
For
the
first
;
First
cause
of
Spirituall
life
.
The
first
cause
of
our
Spirituall
life
,
is
the
holy
and
gracious
will
of
God
,
Iam.
1.18
.
Of
his
owne
will
begat
he
us
;
It
is
that
therefore
to
this
life
by
which
we
are
begotten
,
for
all
generation
is
unto
life
,
it
is
of
his
own
wil
that
we
are
begotten
to
this
life
.
And
the
Apostle
John
sets
it
forth
,
Joh.
1.13
.
opend
.
by
the
removeall
and
deniall
of
all
other
causes
,
John
1.13
.
We
are
borne
not
of
flesh
nor
of
blood
,
nor
of
the
will
of
man
,
but
of
God
:
Not
of
bloods
.
Not
of
godly
parents
;
for
men
may
have
godly
Parents
,
and
yet
themselves
degenerate
,
and
therefore
it
is
not
to
be
ascribed
to
parentage
,
it
is
not
from
the
parentage
,
but
from
the
Covenant
,
and
from
Gods
will
in
the
Covenant
,
that
begets
a
child
of
God
,
nor
is
it
of
the
will
of
the
flesh
;
that
is
,
of
corrupt
nature
,
nor
of
the
will
of
man
,
nor
of
the
best
paines
that
they
can
take
,
though
they
take
much
paines
for
us
,
yet
all
may
be
in
vaine
,
so
as
that
unlesse
God
set
in
with
Christian
friends
,
and
with
the
blood
and
Covenant
of
our
Ancestors
,
we
shall
not
be
brought
on
to
live
a
spirituall
life
in
Gods
sight
.
It
is
that
which
God
himselfe
speakes
of
in
Ezek.
16.6
.
When
wee
were
yet
in
our
blood
,
yet
God
said
to
us
live
.
When
we
were
in
our
blood
,
like
an
infant
,
gaspeing
for
naturall
life
,
and
ready
to
perish
,
even
then
when
none
could
helpe
us
,
then
God
said
to
us
live
,
and
then
we
lived
in
his
sight
.
And
therefore
in
a
word
,
you
may
take
this
for
an
evident
signe
of
the
true
life
of
grace
,
where
ever
you
find
the
worke
of
grace
wrought
in
any
soule
,
you
shall
find
the
heart
speaking
of
it
,
as
the
worke
of
Gods
owne
hand
.
Take
you
a
man
in
the
estate
of
nature
,
and
he
will
say
,
God
be
thanked
he
had
alwayes
a
good
mind
,
and
his
parents
would
never
say
no
lesse
of
him
,
but
he
was
alwayes
a
toward
and
hopefull
child
he
thanks
God
;
and
thus
a
man
will
speake
that
is
onely
well
nurtured
,
he
will
say
,
it
is
a
worke
that
was
ever
in
him
,
and
he
ever
thought
so
of
himselfe
:
But
now
take
another
man
,
that
is
indeed
borne
to
a
new
life
,
and
hath
this
life
in
him
that
springs
from
Christ
,
he
will
tell
you
as
Paul
was
wont
to
say
,
Gal.
1.15
,
16.
When
it
pleased
God
to
separate
me
from
my
mothers
wombe
,
and
called
me
by
his
grace
.
There
you
shal
as
in
a
pattern
discern
what
the
maner
of
the
expression
of
a
living
soul
is
,
he
doth
not
say
it
was
wrought
when
he
had
a
good
mind
to
hear
such
a
man
,
or
to
take
such
a
course
,
so
it
may
be
will
flesh
and
blood
say
,
but
when
you
come
to
an
heart
that
indeed
lives
in
God
sight
,
he
expresseth
himself
thus
:
but
when
it
pleased
God
it
was
done
.
I
for
my
part
ran
cleane
another
way
,
I
never
had
a
desire
after
God
,
I
had
indeed
a
kind
of
forme
and
shew
,
and
could
comply
my selfe
to
my
Governours
and
Neighbours
;
that
I
might
be
flattered
and
incouraged
by
them
,
and
I
should
never
have
taken
better
course
of
my selfe
;
but
when
it
pleased
God
to
call
me
by
his
grace
,
there
is
the
life
of
a
Christian
,
he
fetches
his
life
from
the
highest
heavens
;
It
pleased
God
to
call
me
by
his
grace
,
and
to
reveale
his
Sonne
in
me
;
when
it
pleased
him
to
shew
me
the
estate
of
my
soule
,
and
the
sinfull
rebellion
of
my
heart
and
when
he
revealed
Christ
,
not
so
much
to
me
,
as
in
me
,
he
was
revealed
to
him
,
in
Act.
9.
in
the
first
vision
and
worke
upon
him
;
but
when
he
revealed
Christ
in
me
,
then
he
went
that
way
the
Holy
ghost
led
him
.
Thus
you
shal
easily
discerne
it
plainly
;
though
it
be
hidden
in
the
pleasure
of
God
,
yet
it
will
shew
it selfe
evidently
in
the
expression
of
a
Christian
man
,
when
he
comes
to
speake
of
the
life
of
his
spirituall
estate
,
they
never
attribute
it
to
good
inclination
,
nor
to
the
good
instructions
of
others
,
but
they
say
,
when
it
pleased
God
,
thus
and
thus
to
reveal
himself
in
me
,
when
he
shewed
me
my selfe
,
when
God
laid
about
to
find
which
way
to
hemme
me
in
,
then
it
pleased
God
to
do
it
,
and
since
then
I
have
lived
.
A
second
cause
of
my
spiritual
life
is
,
The
second
cause
of
spiritual
life
.
The
Word
of
God
;
the
word
of
Promise
,
for
so
the
Apostle
tells
you
;
Not
all
that
are
of
Abraham
,
are
the
seed
and
children
of
Abraham
;
but
the
children
of
the
Promise
,
are
counted
for
the
spirituall
seed
:
That
seed
which
is
elected
of
God
,
and
chosen
to
everlasting
life
,
that
is
the
seed
of
Promise
:
That
is
,
such
as
are
begotten
of
some
promise
of
God
or
other
,
Every
Isaack
is
a
Sonne
of
the
promise
.
And
least
you
should
thinke
it
peculiar
to
Isaack
alone
,
the
Apostle
opens
it
sweetly
,
in
Gal.
4.28
.
As
a
thing
common
with
Isaack
to
all
the
people
of
God
;
it
is
a
like
Priviledge
given
to
the
Galathians
,
and
to
all
others
that
were
born
of
God
:
We
brethren
are
children
of
the
Promise
;
it
was
not
peculiar
to
Isaack
alone
to
be
borne
of
the
Promise
,
and
yet
of
the
Promise
he
was
borne
,
in
a
kind
of
peculiar
manner
;
for
before
he
was
born
,
God
gave
Isaack
to
Sarah
by
promise
,
and
by
vertue
of
that
promise
was
he
borne
,
even
a
naturall
life
:
Now
so
farre
indeed
it
was
a
speciall
peculiar
Prerogative
to
Isaack
and
Jacob
:
but
the
Apostle
would
from
thence
gather
;
that
the
spiritual
birth
of
us
all
,
is
by
a
word
of
promise
;
All
of
us
,
one
and
other
is
born
,
by
a
word
of
Providence
,
but
if
we
speak
of
our
spiritual
birth
,
then
we
brethren
are
children
of
the
Promise
.
So
that
you
shall
observe
this
to
be
an
holy
truth
of
God
;
That
every
child
of
God
,
is
borne
of
the
promise
of
God
:
So
that
then
hast
thou
a
new
birth
,
and
dost
thou
live
a
new
life
.
Tel
me
then
,
what
promise
was
it
that
did
beget
thee
to
God
,
that
begat
thee
to
this
new
life
?
What
Word
of
God
was
it
,
by
which
thou
wast
begotten
?
it
is
a
general
speech
,
that
in
Ro.
10.17
.
Faith
commeth
by
hearing
,
and
by
the
doctrine
of
faith
preached
,
Gal.
3.5
.
that
is
,
the
Gospell
of
faith
;
so
that
this
is
the
point
:
There
is
some
promise
which
being
reported
to
the
soule
in
the
ministery
of
the
Word
,
is
laid
hold
upon
by
the
hearts
of
Gods
people
,
the
same
Word
of
promise
,
working
that
faith
in
the
heart
,
by
which
the
soule
cleaves
to
such
a
promise
.
Then
doe
but
consider
,
if
thou
beest
borne
of
God
,
what
cause
was
there
of
thy
birth
?
wa
st
thou
born
of
that
Word
of
God
,
or
of
thine
own
conceite
,
or
of
the
good
opinion
of
Christians
?
or
is
there
some
Word
of
God
,
which
thou
hast
placed
thy
confidence
in
,
and
upon
which
thou
hast
been
reformed
;
and
since
that
day
to
this
,
God
hath
turned
thy
heart
and
way
to
another
course
,
and
given
thee
to
live
in
his
sight
?
It
is
true
,
it
may
be
many
a
good
soule
cannot
readily
tell
you
,
Note
this
.
what
promise
did
first
bring
them
on
to
God
;
but
though
thou
canst
not
alwayes
tell
,
yet
a
word
of
promise
it
was
;
and
ordinarily
,
a
word
of
Promise
which
the
word
preached
did
apply
to
thy
soule
,
and
caused
thy
heart
to
reach
forth
and
to
lay
hold
upon
it
;
but
though
thou
beest
not
always
able
to
reckon
up
the
first
Promises
,
yet
this
I
say
:
And
marke
it
,
there
is
no
Christian
soule
,
but
hath
some
promises
of
God
on
which
his
heart
is
stayed
upon
,
and
by
which
his
life
is
nourished
,
which
argues
it
was
bred
of
those
promises
,
of
which
it
is
now
fed
,
though
a
man
be
not
alwayes
able
to
tell
what
promise
it
was
;
sometimes
a
word
of
reproofe
or
of
counsell
,
may
sink
deep
into
a
man
,
when
God
sets
it
wel
on
;
and
may
make
a
deep
impression
in
the
heart
of
a
man
;
And
may
so
turne
about
the
course
of
their
lives
,
as
that
thereby
they
may
reforme
all
common
and
outward
,
and
knowne
soule
sinnes
,
which
before
was
ever
cause
and
matter
of
reproofe
,
but
that
is
not
so
safe
a
worke
of
Christ
,
not
such
a
strong
evidence
of
our
spirituall
life
,
when
such
a
word
of
reproofe
or
counsell
hath
set
us
in
such
a
course
,
and
we
have
thereupon
refrained
gaming
and
breaking
of
the
Sabbath
,
and
vain
fashions
;
this
is
well
,
but
it
is
not
so
safe
a
signe
of
our
new
birth
;
for
this
may
befal
even
an
hypocrite
,
he
may
be
so
convinced
by
a
word
of
grace
,
and
wise
counsell
,
as
may
strongly
turne
the
streame
of
his
course
another
way
;
and
yet
bee
without
any
life
and
power
of
godlinesse
,
only
the
word
of
promise
is
able
to
work
grace
,
and
life
in
the
heart
of
a
man
.
For
the
Ground
of
the
Point
is
this
,
Ground
of
the
point
.
we
cannot
have
a
spirit
of
life
wrought
in
us
by
the
workes
of
the
Law
,
nor
by
the
words
of
the
Law
.
Gal.
3.5
.
He
that
ministereth
to
you
in
the
spirit
,
and
worketh
miracles
,
doth
hee
it
by
the
workes
of
the
Law
?
As
if
he
should
say
,
did
ye
ever
receive
the
grace
of
Christ
,
by
the
workes
of
the
Law
?
or
by
the
counsell
of
the
Law
,
or
by
the
commandements
of
the
Law
?
or
by
the
reproofes
reached
forth
from
the
Law
;
he
excludes
it
as
impossible
,
and
as
no
wayes
able
to
doe
it
,
vers.
21.
And
therefore
he
doth
ever
lead
us
unto
some
word
of
the
Gospel
,
to
some
promise
of
grace
for
the
ground
of
all
our
spiritual
life
;
as
if
ever
we
would
be
able
to
say
,
we
are
begotten
to
a
new
Inheritance
,
we
must
be
able
,
and
are
able
to
say
,
we
have
some
word
of
Promise
,
which
hath
wrought
this
in
our
soules
,
which
hath
bowed
us
to
looke
to
Christ
,
and
to
cleave
to
him
for
strength
,
and
increase
,
and
groweth
in
grace
.
For
it
is
true
indeed
,
The
Workes
of
the
Law
may
indeed
cut
us
off
from
some
bad
wayes
,
but
when
it
hath
don
so
,
it
leaves
us
there
;
leaves
us
in
an
estate
wherein
we
would
not
give
offence
,
and
would
not
displease
men
,
that
are
grave
and
wise
;
And
this
we
may
reach
unto
without
respect
to
the
glory
of
God
,
or
any
inward
regard
of
his
holy
feare
,
but
when
as
we
are
quickned
to
live
by
vertue
of
some
Promise
,
then
the
love
of
God
constraineth
us
to
live
to
obedience
and
good
ends
,
then
our
respects
can
reach
heavenly
and
spiritual
ends
.
And
therefore
observe
this
as
of
necessary
use
for
any
man
;
that
as
he
would
be
loath
to
be
deceived
in
a
counterfeit
peece
of
money
;
so
much
more
let
him
be
carefull
in
the
main
points
of
his
everlasting
estate
:
on
this
depends
our
having
or
not
having
of
life
.
And
therefore
it
behooves
us
to
bee
sure
that
we
be
not
disappointed
in
this
great
mystery
of
godlinesse
,
and
consider
seriously
upon
what
your
hopes
and
confidence
was
bred
,
and
whence
it
was
grounded
.
Quest.
You
will
say
;
But
is
it
not
ordinary
that
the
Word
of
the
Law
doth
humble
and
cast
downe
the
heart
and
spirit
before
God
,
and
cut
them
off
from
all
confidence
in
the
flesh
,
before
they
come
to
lay
hold
of
the
promise
of
grace
in
Christ
?
Answ.
True
,
it
is
so
indeed
,
That
ordinarily
,
some
word
of
the
Law
,
some
word
of
conviction
prevailes
with
the
heart
,
and
makes
him
in
sence
of
sinne
,
say
to
his
Christian
friends
,
what
shall
I
doe
to
be
saved
?
this
is
true
,
but
yet
this
is
not
it
,
that
makes
him
a
new
man
in
Gods
sight
,
it
may
reach
to
the
reformation
of
his
outward
man
,
and
to
the
alteration
of
sundry
of
his
former
courses
,
which
no
meanes
else
could
have
reclaimed
;
but
yet
this
makes
him
not
live
a
spiritual
life
,
until
he
be
not
onely
humbled
by
the
Law
,
but
in
some
measure
brought
on
,
to
look
after
the
promise
of
grace
in
Christ
,
and
to
long
after
them
,
and
to
say
,
and
desire
,
oh
that
I
had
but
my
part
in
this
or
that
promise
,
what
a
mercy
of
God
would
that
be
to
me
,
could
I
but
lay
hold
upon
them
,
but
thereupon
the
soule
of
a
Christian
,
doth
stand
poring
and
plodding
,
and
wistly
gazeing
upon
them
,
till
in
the
end
the
very
sight
of
a
promise
,
hath
so
seasoned
us
with
a
spirit
of
faith
,
that
we
begin
not
only
to
long
after
that
promise
,
but
to
cleave
to
it
,
and
in
time
come
to
receive
it
into
our
hearts
,
and
come
to
imbrace
it
,
to
rejoyce
in
it
,
to
acknowledge
it
,
and
finde
our
happinesse
,
and
life
,
and
comfort
to
bee
wrapped
up
in
it
.
A
third
cause
of
our
spiritual
life
,
A
third
cause
of
Spirituall
life
.
Is
the
Spirit
of
grace
that
which
is
borne
of
the
spirit
is
spirit
,
whatever
is
borne
of
the
flesh
and
no
more
,
is
but
carnall
,
but
that
which
is
borne
of
the
spirit
,
is
spirit
,
Joh.
3.6
.
there
is
a
shedding
abroad
,
the
spirit
of
Gods
grace
in
the
heart
of
man
,
that
makes
him
of
another
spirit
,
he
is
not
the
same
man
,
that
he
was
before
his
spirit
was
changed
,
his
inclination
and
disposition
is
changed
.
For
Spirit
is
nothing
else
but
the
inclination
,
and
disposition
,
the
habit
of
it
;
the
spirit
of
wisdome
,
is
an
habit
or
inclination
to
Wisdome
;
the
Spirit
of
grace
,
is
an
habit
of
Grace
;
the
Spirit
of
prayer
,
is
an
inclination
or
an
habit
of
Prayer
:
they
are
severall
words
,
but
all
meane
the
same
thing
:
Be
renewed
in
the
spirit
of
your
mindes
,
that
is
,
bee
renewed
in
the
inclination
and
disposition
of
your
minde
,
Epb.
4.23
.
And
not
only
be
renewed
in
the
mind
,
or
judgement
,
or
understanding
of
a
man
;
but
there
must
be
a
renewall
of
the
whole
soule
of
a
man
,
the
disposition
and
inclination
of
the
whole
must
be
changed
and
altered
.
Caleb
and
Ioshua
was
of
another
spirit
,
they
could
judge
of
things
otherwise
then
other
men
could
doe
,
other
men
not
renewed
in
the
spirit
of
their
mind
,
have
no
alteration
;
but
the
truly
regenerate
they
see
a
great
change
,
they
never
saw
the
danger
of
their
sinnes
before
,
nor
ever
before
judged
themselves
for
their
sinnes
,
but
now
their
spirit
,
and
soule
,
and
affection
is
changed
,
and
now
a
spirit
of
feare
,
and
love
,
and
care
,
and
every
affection
is
altered
;
now
a
man
is
turned
quite
off
from
earthly
things
,
so
farre
as
they
hinder
him
in
the
enjoyment
of
his
Spirituall
life
,
and
now
we
are
set
upon
the
things
of
God
,
so
as
that
he
that
is
borne
of
God
to
a
Spirituall
life
,
is
become
a
new
Creature
,
and
old
things
are
past
away
,
2
Cor.
5.17
.
He
hath
a
new
mind
,
and
a
new
heart
,
new
affections
,
new
Language
,
and
new
employments
that
he
was
never
wont
to
doe
before
;
now
he
can
read
Gods
Word
,
and
conferre
with
Gods
people
about
the
things
of
God
,
and
can
instruct
others
,
and
fashion
himselfe
to
a
new
mould
,
and
all
upon
the
renewall
of
the
spirit
of
his
minde
;
so
that
if
you
see
that
God
hath
put
another
spirit
into
you
then
ever
you
had
before
,
so
as
not
only
this
,
or
that
part
,
but
the
whole
man
is
changed
,
and
put
into
another
frame
,
that
though
there
be
still
a
taste
of
the
Old
man
,
yet
the
frame
both
of
the
body
and
soule
is
of
another
mould
,
and
all
things
are
become
new
in
some
measure
;
then
you
live
a
new
life
indeed
,
else
it
is
not
a
perfect
change
,
though
this
and
that
alteration
bee
wrought
in
you
.
By
these
causes
you
may
clearly
discerne
whether
God
hath
given
you
a
new
life
or
no
;
consider
it
therefore
I
beseech
you
,
how
doe
you
now
finde
your
hearts
apt
to
speak
,
when
you
speak
of
that
estate
you
are
in
?
Are
you
in
your
Closets
wont
to
say
,
That
time
was
when
you
have
been
thus
and
thus
led
,
in
the
vanitie
of
your
minde
,
and
the
hardnesse
of
your
heart
,
and
custome
of
sinne
,
but
when
it
pleased
God
,
who
called
you
by
his
grace
,
when
it
pleased
God
,
then
it
tooke
place
;
you
had
been
in
good
company
before
,
and
had
used
many
meanes
,
but
never
any
thing
would
worke
;
but
when
it
pleased
God
,
then
it
wrought
,
and
from
that
day
to
this
it
hath
been
so
and
so
with
me
.
It
is
a
good
signe
to
you
,
if
withall
you
can
recall
,
that
such
or
such
a
word
of
promise
it
pleased
God
to
pitch
your
soules
upon
,
you
have
long
looked
and
waited
for
salvation
,
but
in
the
end
it
pleased
God
to
wrap
up
your
soules
in
life
by
such
a
promise
;
and
if
you
can
call
to
minde
that
such
a
promise
your
soules
did
cleave
unto
,
then
are
you
indeed
borne
to
a
Spirituall
life
,
because
you
are
right
bred
,
bred
of
a
Promise
,
and
of
the
holy
will
and
pleasure
of
God
;
but
if
you
finde
your selves
to
be
of
another
frame
,
and
you
are
bowed
to
walke
with
God
,
and
to
reforme
your
course
of
life
by
outward
bounds
,
this
is
not
so
safe
;
but
if
your
whole
man
universally
be
bowed
to
a
godly
holy
frame
,
and
all
things
are
become
new
;
new
friends
,
new
affections
,
new
desires
,
if
you
finde
such
an
universall
change
,
then
you
are
right
bred
Christians
,
and
indeed
no
Christians
are
right
bred
but
such
Christians
;
but
if
you
make
a
great
stirre
about
the
great
Reformation
that
is
wrought
in
you
,
and
it
is
from
the
good
inclination
,
and
disposition
you
have
alwaies
had
;
you
ever
had
a
good
minde
,
and
in
the
end
(
you
thanke
God
)
you
have
reformed
such
and
such
evils
as
you
have
been
blamed
for
;
time
was
when
you
could
have
freely
played
at
Cards
and
Dice
,
but
since
then
you
see
the
vanity
of
it
,
Note
this
.
and
you
take
better
courses
,
and
doe
now
consort
your selves
with
wel
ordered
and
stayed
company
,
you
had
alwaies
a
good
minde
to
be
better
,
but
you
could
not
doe
it
suddenly
,
and
so
in
the
conclusion
your
reformation
is
but
a
good
inclination
or
disposition
of
your
minde
;
and
if
you
see
that
much
good
hath
been
wrought
upon
you
by
the
counsell
of
such
and
such
friends
,
and
by
the
good
example
of
such
and
such
wise
and
discreet
friends
;
and
if
you
find
that
there
is
some
strange
change
in
your
carriage
,
your
course
of
life
is
much
altered
,
you
are
not
so
light
and
wanton
as
you
were
;
but
you
take
a
farre
more
grave
,
and
wise
,
and
stayed
course
,
and
to
much
better
purpose
both
for
Church
and
Common-wealth
wherein
you
live
;
now
I
say
,
if
you
shall
goe
on
,
and
looke
for
that
Spirituall
life
,
which
only
springs
from
Christ
Jesus
,
and
wil
lead
on
to
eternall
glory
,
and
therefore
rests
not
in
any
reformation
of
your selves
,
till
you
finde
there
be
such
an
inward
and
whole
change
wrought
in
you
,
which
the
heart
is
wont
to
speake
of
to
the
praise
of
Gods
grace
,
it
was
Gods
will
,
else
it
could
never
have
been
wrought
,
and
you
could
not
speak
of
it
till
now
;
and
you
never
rest
satisfied
in
such
a
change
,
as
a
word
of
reproofe
or
counsell
,
that
hath
wrought
such
a
change
or
reformation
in
you
,
that
stayed
in
the
outward
man
,
or
in
some
affections
,
till
you
found
your
hearts
to
sanctifie
the
name
of
Gods
grace
in
the
acknowledgement
of
the
word
of
Promise
,
and
of
the
Spirit
of
grace
,
making
you
new
,
that
you
may
bee
able
to
say
,
that
in
very
deed
you
have
Christ
,
and
with
Christ
life
,
and
that
life
which
will
never
decay
,
but
wil
hold
to
all
eternity
.
And
therefore
now
to
speake
something
of
the
signes
of
the
life
of
our
Justification
.
Therefore
a
second
sort
of
signes
,
Signes
of
spirituall
life
from
the
effects
of
it
.
is
taken
from
the
effects
of
Spirituall
life
,
you
see
what
is
the
causes
of
it
,
as
the
good
pleasure
of
God
,
the
word
of
promise
,
and
the
Spirit
of
grace
,
these
be
the
first
sort
of
signes
.
Now
a
second
sort
of
signes
is
from
the
effects
and
fruits
of
life
,
and
herein
take
notice
of
some
fruits
of
your
life
of
Justification
;
Life
of
Justification
.
it
is
a
principall
part
of
our
Spirituall
life
to
have
our
sins
forgiven
,
Blessed
is
the
man
whose
iniquity
is
pardoned
,
and
to
whom
the
Lord
imputeth
no
sinne
,
Psal.
32.1
,
2.
And
therefore
it
is
,
that
forgivenesse
of
sinne
is
called
justification
;
then
God
accounts
us
righteous
,
and
this
is
called
,
Justification
of
life
,
Rom.
5.18
.
because
in
the
pardon
of
our
sins
is
our
life
;
As
when
a
Malefactor
by
the
Law
is
condemned
,
he
is
by
the
Law
a
dead
man
;
and
if
his
Pardon
come
,
his
pardon
is
his
life
,
and
it
is
so
indeed
:
So
is
it
in
this
case
,
the
pardon
of
our
sins
is
the
very
life
of
our
soules
,
and
if
God
give
us
to
finde
that
life
,
there
is
no
feare
of
the
life
of
our
Sanctification
,
or
Consolation
,
&c.
The
first
effect
then
that
flowes
from
the
pardon
of
our
sins
,
is
some
inward
peace
of
Conscience
,
Inward
peace
flowes
from
pardon
of
sins
.
some
inward
refreshment
and
satisfaction
yeelded
to
the
heart
,
that
it
could
never
attaine
to
before
,
for
sinne
may
be
pardoned
in
the
sight
of
God
,
and
yet
that
pardon
is
not
manifested
and
declared
to
my
soule
,
untill
God
vouchsafe
me
some
measure
of
peace
,
and
a
manifestation
of
the
free
pardon
of
my
sins
,
I
can
have
little
rest
;
it
is
a
notable
saying
,
Rom.
5.1
Being
justified
by
faith
we
have
peace
with
God
,
through
Jesus
Christ
.
A
man
justified
,
is
one
that
hath
his
sins
pardoned
,
for
what
was
it
that
all
our
life
time
before
made
us
afraid
of
Gods
displeasure
,
and
we
had
much
disquietnesse
about
our
estates
;
Oh
,
the
sinne
of
our
soules
that
we
had
committed
all
our
life
long
,
the
sinne
committed
many
a
day
agoe
,
that
now
lay
heavie
upon
our
soules
,
and
the
want
of
pardon
lay
as
heavie
as
our
sins
;
but
now
if
God
come
and
say
,
Thy
sins
are
pardoned
,
then
followes
a
sweete
tranquility
of
peace
in
the
soule
.
A
matter
that
Philosophers
have
talked
of
,
to
quiet
the
minde
,
to
lull
men
asleep
,
and
with
applying
remedies
,
did
stupisie
for
a
while
,
and
take
off
the
heavie
burthen
,
or
the
sence
of
the
burthen
,
rather
then
the
burthen
it selfe
;
but
so
soone
as
ever
God
pardons
sinne
,
there
is
shed
abroad
a
spirit
of
peace
in
our
soules
,
and
sometimes
in
that
unspeakable
measure
,
as
that
it
passeth
the
understanding
of
a
man
to
conceive
,
Note
this
Phil.
4.7
.
But
I
doe
not
so
conceive
,
that
every
Christian
as
soone
as
ever
his
sinne
is
first
pardoned
,
hath
such
an
unconceiveable
peace
in
his
soule
;
but
he
findes
a
great
deale
of
ease
sometimes
,
as
if
you
had
thrown
a
Milstone
from
off
his
body
;
notable
is
that
expression
in
Esa.
32.17
.
The
work
of
righteousnesse
shall
be
peace
,
and
the
effect
of
righteousnesse
quietnesse
,
and
assurance
for
ever
.
He
speakes
of
that
righteousnesse
,
whereby
we
stand
righteous
before
God
,
and
the
imputation
of
Christs
righteousnesse
to
our
soules
.
The
worke
of
righteousnesse
shall
be
peace
;
from
this
worke
and
effect
you
may
gather
what
the
causes
of
it
is
:
blessed
are
such
,
it
is
quietnesse
and
assurance
for
ever
.
Not
that
there
is
an
everlasting
sence
of
that
peace
,
for
the
sence
of
it
is
sometimes
obscured
for
want
of
watchfulnesse
,
and
want
of
experience
in
the
wayes
of
godlinesse
;
and
sometimes
through
the
buffetings
of
Sathan
,
or
desertions
from
the
hand
of
God
,
and
so
many
times
our
peace
may
be
over-clouded
,
and
the
sence
of
it
taken
away
,
but
the
worke
of
righteousnesse
is
peace
;
if
sinne
be
pardoned
,
peace
will
follow
upon
it
,
and
the
fruit
of
this
righteousnesse
is
quietnesse
,
and
assurance
for
ever
;
the
heart
is
now
peaceable
,
quiet
,
and
assured
that
God
hath
wrought
this
and
that
grace
in
me
,
which
will
abide
in
me
for
ever
.
2
2.
Effect
.
That
you
may
be
further
instructed
in
this
point
,
see
a
second
effect
of
this
life
of
justification
,
of
the
life
of
righteousnesse
,
which
is
of
speciall
use
for
the
right
discerning
of
our
Spirituall
life
,
and
that
is
this
;
Looke
as
in
all
naturall
life
,
no
man
hath
received
life
,
but
is
carefull
to
preserve
it
;
Skin
for
skin
,
and
all
that
a
man
hath
will
he
give
to
save
his
life
;
and
if
his
life
be
struck
at
,
he
will
have
his
hand
cut
off
rather
then
have
his
head
wounded
;
he
will
expose
himselfe
or
any
member
to
any
danger
,
rather
then
loose
his
life
.
And
so
if
God
vouchsafe
pardon
of
sinne
,
and
peace
of
conscience
;
you
wil
find
this
an
evident
signe
of
pardon
and
peace
together
,
and
an
evident
effect
of
them
both
;
a
serious
care
,
and
a
constant
endeavour
to
maintaine
and
keep
that
peace
,
that
as
you
see
God
hath
been
very
gracious
in
speaking
peace
to
you
,
so
you
would
preserve
that
peace
above
all
the
blessings
in
the
world
,
that
whatsoever
you
loose
else
,
though
you
loose
friends
,
and
goods
,
and
lands
,
and
trades
,
health
,
and
liberty
,
you
would
not
loose
your
peace
,
though
you
hazard
the
losse
of
them
all
to
preserve
and
maintaine
your
peace
;
that
peace
when
it
was
given
you
,
was
so
unspeakable
and
glorious
,
that
life
it selfe
was
not
to
be
compared
to
this
mercy
which
God
hath
vouchsafed
us
,
when
he
gave
us
peace
,
Psal.
63.3
.
Thy
loving
kindnesse
is
better
then
life
.
A
man
that
hath
found
something
that
is
better
then
his
life
,
he
will
loose
his
life
rather
then
it
,
and
much
more
any
thing
else
;
and
therefore
if
you
see
God
incline
your
hearts
to
be
tender
and
chary
of
your
peace
,
then
God
hath
bestowed
peace
and
pardon
upon
you
;
and
it
is
evident
;
because
you
are
so
loath
to
breake
it
.
A
man
that
never
received
this
peace
,
he
makes
no
conscience
of
sinne
,
unlesse
it
blemish
him
in
the
eye
of
the
World
;
he
makes
no
great
matter
of
conscience
to
run
into
any
sinne
,
because
the
old
score
is
yet
undischarged
:
Christ
is
not
wont
to
discharge
that
score
which
we
make
no
conscience
to
run
into
againe
.
And
if
they
doe
,
he
can
tell
how
to
make
them
feele
the
smart
of
playing
such
Prodigalls
,
but
when
God
hath
blotted
all
our
sins
out
of
his
sight
,
that
there
is
no
more
mention
of
sinne
between
God
and
our
souls
,
that
the
heart
of
a
Christian
will
be
marvellous
chary
and
solicitous
,
that
it
sinne
no
more
against
God
;
he
that
hath
his
sinne
pardoned
,
and
knowes
what
it
hath
cost
,
both
on
Gods
part
and
on
his
own
,
he
is
very
carefull
of
running
into
sinne
any
more
,
and
is
very
careful
to
walk
more
holily
for
ever
hereafter
,
notable
is
that
example
,
Gen.
39.9
.
When
Joseph
was
tempted
to
a
pleasing
sinne
,
oh
(
saith
he
)
How
shall
I
commit
this
great
wickednesse
,
and
so
sinne
against
God
,
how
should
hee
now
breake
his
peace
with
God
,
and
runne
upon
a
new
score
with
God
:
It
is
certaine
,
he
had
sinned
before
,
and
he
had
found
pardon
of
it
.
And
how
should
he
now
sinne
any
more
against
God
:
this
is
the
constant
care
of
every
Christian
man
,
he
is
fearful
of
every
sin
.
I
grant
you
,
it
is
true
,
that
sometimes
,
even
those
that
have
their
sinnes
pardoned
,
and
the
writing
of
transgression
by
which
they
had
ingaged
themselves
to
everlasting
torments
hath
been
cancelled
,
yet
even
they
have
afterwards
turned
the
grace
of
God
into
wantonnesse
,
through
sinfull
lusts
.
As
David
and
Peter
&c.
through
some
corruption
or
other
;
but
you
shall
also
find
this
to
be
true
,
that
as
they
have
been
over-taken
and
over-whelmed
with
such
corruptions
as
those
be
,
so
they
have
held
forth
as
much
repentance
,
and
affliction
in
this
case
;
that
if
you
had
taken
many
lives
from
them
,
you
could
not
have
greived
them
so
much
as
in
this
case
they
are
put
to
.
The
blotting
out
of
the
sence
of
this
pardon
,
hath
been
more
bitter
to
them
then
death
it selfe
:
And
if
it
be
not
so
,
that
Christian
men
in
such
a
case
doe
not
more
shame
themselves
before
God
,
and
loath
themselves
for
all
the
evills
they
have
done
in
Gods
sight
;
they
will
either
lye
downe
seared
and
benumbed
,
and
their
spirituall
life
will
evaporate
away
,
and
then
it
will
argue
,
it
was
never
true
,
and
sincere
;
and
if
it
were
true
;
it
will
lye
so
close
and
hidden
,
that
you
may
plainly
see
what
a
slaughter
Satan
hath
made
,
and
what
heavy
load
hee
hath
put
upon
such
as
are
carelesse
to
maintaine
that
peace
with
God
,
which
hee
hath
vouchsafed
them
.
And
therefore
if
God
give
us
hearts
to
keep
our
peace
,
it
is
an
evident
signe
God
is
at
peace
with
us
.
If
we
fly
from
sin
,
as
from
the
grave
or
hell
,
then
surely
those
sinnes
are
pardoned
which
we
doe
abhorre
.
And
that
peace
and
reconsiliation
is
procured
which
wee
desire
.
That
is
the
nature
of
Spirituall
life
,
Property
of
spirituall
life
.
it
desires
to
maintaine
it selfe
,
and
to
expell
all
that
is
contrary
to
it
,
if
the
body
have
taken
any
noysome
and
hurtfull
thing
;
it
wil
vomit
and
cast
it
out
,
and
will
not
let
it
rest
there
in
quiet
,
if
it
be
an
enemy
to
our
life
it
will
strive
against
it
,
if
there
be
any
spirituall
life
in
us
,
it
cannot
let
sin
rest
in
us
;
it
will
strive
against
it
,
and
never
rest
till
it
be
shut
of
it
,
any
way
,
some
way
or
other
,
out
it
must
,
though
he
shame
himselfe
for
it
by
an
open
confession
;
and
though
it
many
wayes
trouble
him
,
yet
out
it
must
,
it
is
an
enemy
to
his
life
,
and
out
he
must
cast
it
;
and
therefore
if
God
give
us
hearts
to
be
fearfull
of
sinne
,
and
carefull
to
maintaine
our
peace
,
it
is
an
evident
signe
of
the
truth
of
our
Spirituall
life
;
and
this
is
a
signe
of
life
,
for
he
feels
not
his
peace
because
it
is
clouded
in
him
;
he
discernes
no
life
in
him
,
and
he
feares
what
he
had
was
but
a
delusion
.
Why
,
how
stands
thy
care
to
preserve
thy
peace
,
and
to
avoyd
the
danger
of
the
losse
of
it
?
If
God
give
thee
an
heart
desirous
and
carefull
to
maintaine
thy
peace
,
though
it
be
not
so
lively
as
sometimes
it
was
,
yet
it
is
certainly
true
and
good
.
A
third
signe
and
effect
of
the
life
of
righteousnesse
,
Love
of
God
a
signe
of
spirituall
life
.
is
that
which
our
Saviour
gives
,
Luk.
7.47
.
Her
sins
are
forgiven
her
,
which
are
many
,
for
she
loved
much
.
So
then
,
this
is
a
third
signe
that
our
sins
are
pardoned
,
and
of
the
life
of
our
justification
,
our
love
of
God
.
Love
of
God
,
proportionable
and
sutable
,
according
to
the
greatnesse
of
the
sins
that
have
been
forgiven
and
pardoned
to
us
;
this
is
a
good
evidence
of
the
life
of
our
justification
,
this
is
not
a
dead
and
a
livelesse
pardon
.
A
Prince
may
pardon
a
Malefactor
of
his
former
offence
,
but
he
can
put
no
new
principle
into
him
;
but
Gods
Pardons
doth
convey
life
into
the
soule
,
and
it
hath
this
worke
in
it
;
when
the
soule
sees
that
all
its
sins
are
done
away
,
and
those
sins
many
and
great
,
as
many
and
great
sins
are
forgiven
him
;
so
is
his
love
great
and
manifold
,
and
this
is
of
the
same
nature
of
the
love
there
spoken
of
;
she
was
a
wicked
women
,
and
very
notorious
for
uncleannesse
,
for
so
said
the
people
,
vers.
38
,
39.
Surely
if
this
man
were
a
Prophet
,
he
would
know
what
manner
of
woman
this
was
,
for
she
is
a
sinner
.
And
when
they
say
,
A
sinner
,
they
meane
not
such
a
sinner
as
other
men
and
women
ordinarily
be
,
but
such
a
sinner
as
was
a
notorious
wicked
woman
,
and
therefore
a
shame
for
him
that
profest
himselfe
to
be
a
Prophet
to
come
so
neare
her
;
she
begins
to
wash
,
and
to
kisse
his
feet
,
and
to
wipe
them
with
the
haire
of
her
head
,
and
to
annoint
him
with
precious
oyntment
.
Now
saith
Christ
,
to
Simon
the
Pharisee
(
and
he
was
none
of
the
worst
of
them
neither
)
for
Christ
seemes
to
imply
,
that
he
had
some
sins
forgiven
him
;
I
have
something
to
say
unto
thee
,
Simon
,
there
was
a
Creditor
had
two
Debtors
,
the
one
owed
five
hundred
pence
,
the
other
fifty
,
and
when
they
had
nothing
to
pay
,
he
franckly
forgave
them
both
;
tell
me
therefore
,
which
of
them
will
love
him
most
?
Why
,
saith
he
,
I
suppose
him
to
whom
he
forgave
most
;
And
Jesus
said
,
thou
hast
rightly
judged
,
since
I
entred
into
thy
house
thou
gavest
me
no
water
for
my
feet
,
&c.
wherefore
I
say
unto
thee
,
her
sinnes
which
are
many
are
forgiven
her
,
for
she
loved
much
.
Shee
shewed
wonderfull
much
love
,
she
sate
behind
him
weeping
,
when
she
though
she
had
not
been
so
much
seen
,
not
presuming
to
come
into
his
presence
:
Now
therefore
her
sins
which
are
many
,
are
forgiven
her
.
You
may
see
it
plainly
,
because
she
loveth
so
much
;
and
thou
that
hast
shewed
lesse
love
,
thou
hast
lesse
forgiven
thee
,
but
they
that
have
many
sins
forgiven
them
,
they
have
much
;
And
therefore
if
a
mans
sins
be
forgiven
him
,
and
God
give
him
peace
in
the
pardon
of
them
,
according
to
the
measure
and
multitude
of
his
sins
,
such
is
the
measure
and
variety
of
his
love
,
the
greatnesse
of
his
love
to
God
;
and
as
God
hath
forgiven
him
many
sins
,
so
hee
gives
God
manifold
measures
of
love
,
he
loves
God
greatly
,
the
very
feet
of
God
;
the
lowest
and
poorest
members
of
the
Body
of
Christ
.
He
is
content
to
stoop
to
the
meanest
office
of
love
to
Christ
,
or
to
any
of
his
servants
;
any
thing
wherein
love
may
be
shewed
to
Christ
,
or
his
Members
,
he
is
content
to
stoop
to
it
:
According
to
what
is
thy
forgivenesse
,
such
is
thy
love
.
And
because
no
man
hath
so
little
forgiven
him
,
but
if
any
thing
be
forgiven
him
at
all
,
he
knows
that
little
is
so
much
,
and
so
great
,
as
would
indeed
have
plunged
him
into
the
neathermost
Hel
;
and
therefore
no
true
Christian
is
conceited
of
the
smalnesse
of
his
sins
,
but
he
thinkes
it
a
very
great
matter
to
have
any
one
sinne
forgiven
him
;
but
he
knowes
if
God
had
cast
him
out
of
his
sight
for
any
one
of
them
,
just
had
his
Judgements
been
,
and
if
at
any
time
his
love
decay
,
he
renewes
it
by
repentance
of
that
sinne
,
for
which
before
God
had
vouchsafed
him
pardon
.
And
thus
you
see
a
six-fold
signe
of
our
spiritual
life
,
three
from
the
causes
,
and
three
from
the
effects
;
and
the
latter
,
the
three
effects
chiefly
concerne
the
life
of
our
Justification
.
And
therefore
doe
but
apply
it
home
to
your
soules
,
Application
,
because
the
whole
discourse
is
but
an
application
,
and
an
use
of
the
point
;
but
I
pray
you
consider
what
you
have
heard
,
and
lay
it
to
heart
,
and
draw
neare
now
into
the
closet
of
your
spirits
,
that
you
may
discerne
what
God
hath
done
for
you
.
Did
you
yet
ever
see
any
peace
of
Conscience
?
you
say
,
I
never
had
a
troubled
unquiet
Conscience
all
my
dayes
;
but
to
you
I
only
say
thus
much
,
your
peace
hath
neither
a
good
root
,
nor
will
it
bring
forth
any
good
fruit
,
not
well
rooted
;
for
I
pray
you
,
whence
came
it
?
did
it
come
from
any
word
of
Gods
Promise
,
or
any
worke
of
the
Spirit
of
grace
,
or
from
thy Selfe
love
,
or
is
it
not
as
benumbed
peace
?
and
if
so
,
then
it
is
not
wel
rooted
.
And
truly
it
hath
and
wil
have
as
bad
fruits
,
for
if
thou
sayest
,
thy
sins
are
pardoned
,
then
what
care
hast
thou
to
keep
that
peace
,
and
to
preserve
it
?
Doth
not
a
sin
befall
thee
,
but
it
is
an
annoyance
to
thy
spirituall
life
,
and
thou
canst
not
rest
till
thou
beest
shut
of
it
,
and
cannot
be
satisfied
till
thou
beest
wholly
discharged
of
it
;
it
is
wel
,
but
if
thou
findest
that
thou
canst
live
quietly
in
knowne
sins
,
and
thy
soule
is
never
troubled
about
them
,
this
is
then
but
a
barren
and
false-hearted
peace
,
and
will
deceive
thee
,
and
in
the
midst
of
this
peace
thou
mayest
sinke
into
Hell
,
unlesse
God
heale
this
distempered
peace
in
thee
;
and
if
God
have
given
thee
such
a
peace
,
what
love
doest
thou
then
return
to
God
?
Where
is
that
great
and
manifold
love
thou
gives
to
God
?
If
this
love
be
wanting
,
and
thy
care
to
preserve
it
be
wanting
;
If
thy
peace
be
groundlesse
and
fruitlesse
,
then
spirituall
life
is
wanting
,
but
if
God
have
been
pleased
,
and
thine
own
heart
can
find
it
so
,
and
bear
witnesse
to
thy
soule
,
that
God
hath
pardoned
thy
sinnes
,
then
that
peace
which
is
in
thy
soul
will
refresh
thee
;
Hast
thou
ever
found
such
a
peace
in
thy
soul
,
as
hath
been
unspeakable
and
full
of
glory
,
and
thou
hast
been
sweetly
quieted
when
many
troubles
have
been
about
thee
,
and
hast
thou
found
comfort
from
hence
in
any
of
the
Ordinances
of
God
?
And
dost
thou
find
,
that
though
that
peace
then
gotten
be
in
a
great
measure
lost
and
decayed
,
yet
thou
hast
as
great
a
care
as
may
be
to
preserve
it
,
and
to
maintain
it
,
and
to
renew
,
and
to
recover
it
again
by
repentance
,
and
art
careful
to
preserve
thy selfe
spotlesse
before
the
world
▪
And
dost
thou
find
that
according
as
God
hath
been
mercifull
to
thee
,
so
thy
love
is
great
and
manifold
,
thou
canst
never
love
God
so
much
as
he
hath
done
thee
;
thou
canst
never
answer
the
thousand
part
of
his
love
and
mercy
shewed
to
thee
?
And
then
no
service
of
God
,
or
office
so
meane
that
he
calls
thee
to
,
but
to
the
utmost
of
thy
indeavor
art
willing
to
spend
and
be
spent
for
God
,
then
it
is
an
evident
argument
that
justification
is
conveyed
to
thy
soule
;
for
God
hath
given
thee
peace
,
and
hath
given
thee
an
heart
to
love
him
back
again
.
SERMON
VIII
.
1
JOHN
5.12
.
He
that
hath
the
Son
,
hath
life
,
and
he
that
hath
not
the
Son
,
hath
not
life
.
THe
causes
of
this
life
you
have
heard
,
and
some
of
the
effects
of
it
also
.
The
life
of
Justification
you
heard
hath
these
three
effects
or
fruits
in
the
heart
;
Peace
,
Quietnesse
,
and
Assurance
for
ever
.
Care
to
keepe
our
conscience
pacified
in
some
measure
,
carefull
to
maintaine
that
peace
we
have
had
so
much
ado
to
get
.
And
also
love
of
God
according
to
the
abundance
of
sin
,
that
hath
been
pardoned
to
us
.
We
are
now
speaking
of
the
effects
of
life
,
and
now
to
speake
of
the
effects
of
the
life
of
our
sanctification
.
Life
of
Sanctification
Hee
that
hath
the
Son
hath
life
,
not
only
in
the
pardon
of
his
sin
,
but
he
hath
likewise
the
graces
of
Gods
spirit
,
which
are
the
life
of
sanctification
,
A
frame
of
grace
wrought
in
the
soule
,
which
is
the
life
of
holinesse
.
Now
because
Sanctification
is
found
,
partly
in
the
heart
,
and
partly
in
the
life
.
Let
me
now
shew
you
some
such
effects
of
spirituall
life
,
as
are
found
in
the
heart
of
a
Christian
:
And
breathe
forth
themselves
in
his
life
,
by
those
habits
and
gifts
which
are
principally
within
.
And
the
sum
of
what
I
shall
now
say
is
thus
much
.
There
are
certaine
variety
of
the
graces
of
God
in
themselves
so
different
and
opposite
.
As
that
in
nature
they
are
seldome
compatible
to
one
person
,
at
one
and
the
same
time
,
or
least
of
all
to
be
found
in
one
and
the
same
businesse
,
And
yet
are
found
where
ever
the
heart
of
a
man
is
sanctified
by
the
Spirit
of
grace
;
where
you
have
the
life
of
sanctification
in
a
Christian
,
you
shall
finde
variety
of
graces
in
them
,
some
of
them
of
such
diversity
and
opposition
one
to
another
,
that
in
nature
the
like
temper
is
not
to
be
found
in
one
person
at
the
same
time
,
and
in
the
same
businesse
.
They
are
certaine
kind
of
conjugations
,
or
companions
of
grace
so
fitted
,
and
joyned
together
in
the
heart
of
a
man
,
as
that
nature
is
not
able
to
compact
such
sanctified
affections
,
unto
such
uses
upon
any
occasion
;
much
lesse
able
to
bring
them
forth
upon
any
occasion
,
they
are
so
different
in
themselves
;
to
name
some
of
them
in
particular
.
First
,
if
you
looke
at
the
grace
of
God
as
it
workes
in
the
heart
,
Ioy
and
griefe
in
the
soule
sanctified
at
once
.
and
exercises
it selfe
in
the
conversion
of
a
sinner
,
you
shall
finde
,
that
when
the
soule
discernes
any
life
of
grace
in
its
heart
,
that
sin
is
now
pardoned
,
and
God
is
pleased
to
frame
it
anew
,
and
to
give
it
a
new
life
;
at
that
time
the
heart
is
taken
up
with
these
two
contrary
effects
;
it
is
both
inlarged
with
no
small
measure
of
joy
,
that
ever
God
should
redeeme
him
from
such
a
desperate
condition
as
his
soul
lay
in
,
and
yet
withall
full
of
grief
of
heart
,
that
ever
he
should
have
so
much
displeased
that
God
,
that
hath
done
so
much
for
him
;
and
so
plaine
,
as
that
you
shall
evidently
discerne
the
voyce
of
your
own
joy
,
from
the
voyce
of
your
owne
griefe
.
I
know
not
better
how
to
instance
in
it
,
then
to
fetch
a
resemblance
from
the
returne
of
the
Children
of
Israel
,
from
captivity
to
Ierusalem
,
read
Psal.
126.2
,
3
,
4.
When
God
turned
the
captivity
of
his
people
,
this
was
their
affection
;
then
was
their
mouth
filled
with
laughter
,
and
their
tongue
with
singing
,
&c.
Now
the
same
people
that
so
rejoyce
to
see
themselves
redeemed
by
the
Arme
of
the
Lord
,
when
they
doe
rejoyce
to
see
themselves
set
at
liberty
from
the
captivity
,
they
doe
at
the
same
time
as
sadly
grieve
and
weepe
,
to
consider
the
unkindnesse
they
have
put
upon
God
,
and
their
unworthinesse
of
such
a
mercy
from
him
,
as
you
may
read
,
Jer.
50.
4
,
5.
speaking
of
the
same
people
,
and
of
the
same
time
,
their
return
from
the
captivity
;
and
he
tels
you
,
They
shall
come
,
going
and
weeping
shall
they
goe
,
and
seek
the
Lord
God
,
and
aske
the
way
to
Zion
,
with
their
faces
thitherward
;
If
the
Psalmist
speakes
of
it
,
he
saith
,
they
were
out
of
,
and
beyond
themselves
for
joy
,
as
in
a
comfortable
dreame
;
the
newes
seemed
to
be
too
good
to
be
true
,
and
they
rejoyced
with
exceeding
great
joy
,
and
if
the
Prophet
Jeremy
speake
of
the
very
same
people
,
and
the
same
time
,
and
the
very
same
action
;
he
tells
you
,
They
goe
to
Jerusalem
,
weeping
,
they
goe
to
seek
the
Lord
,
and
aske
the
way
to
Zion
;
they
rejoyce
at
the
greatnesse
of
the
mercy
,
and
weep
in
sence
of
their
unworthinesse
of
it
.
And
truly
this
kinde
of
combination
shall
you
finde
stirring
in
every
soule
that
is
converted
to
God
,
when
the
pardon
of
its
sin
is
sealed
to
its
heart
;
it
breeds
a
certaine
kind
of
inward
joy
,
and
comfort
in
the
Lord
,
that
hath
thus
graciously
pardoned
their
iniquity
,
and
yet
more
abundantly
mourning
for
the
evils
,
it
hath
so
displeased
God
with
;
nor
is
there
any
mourning
so
deeply
woundeth
the
soule
,
as
that
which
ariseth
from
the
sight
of
Christ
crucified
,
then
the
soule
mournes
full
bitterly
,
Zach.
12.10
.
He
wil
mourne
exceedingly
,
to
thinke
that
he
should
deale
so
unworthily
against
that
God
,
that
hath
all
this
while
had
such
wonderfull
thoughts
of
peace
towards
him
.
This
is
the
first
combination
of
graces
that
is
found
in
the
soule
after
sinne
is
pardoned
,
and
the
heart
restored
to
a
new
life
,
for
wee
spake
before
of
prizing
Christ
in
our
judgements
,
by
certaine
preparative
graces
,
but
now
we
speak
of
that
kind
of
life
of
sanctification
,
which
puts
forth
it selfe
after
some
sence
of
our
justification
;
this
life
of
the
mixture
of
joy
and
mourning
,
beares
witnesse
to
our
life
of
sanctification
.
Secondly
,
in
the
worshipping
of
God
in
those
duties
of
the
life
of
sanctification
,
2.
Joy
and
feare
.
you
shall
finde
another
combination
of
mixed
affections
,
the
like
of
which
are
not
,
and
cannot
be
found
in
nature
;
and
that
is
joy
and
feare
,
according
to
Psal.
2.11
.
Serve
the
Lord
with
feare
,
and
rejoyce
with
trembling
.
A
Christian
man
when
he
is
in
a
good
frame
,
and
the
life
of
grace
most
stirres
in
his
spirit
,
he
never
comes
to
an
holy
duty
but
with
some
holy
fear
,
and
trembling
before
God
,
before
whom
he
then
stands
,
and
yet
there
is
no
duties
he
goes
about
with
more
comfort
and
joy
then
those
,
when
his
heart
is
not
dead
.
It
is
true
,
a
dead
hearted
Christian
comes
to
good
duties
like
a
Beare
to
a
stake
,
while
they
are
in
such
a
temper
;
if
they
can
shun
duties
they
wil
,
but
take
the
heart
of
a
Christian
when
it
is
alive
,
and
then
they
are
a
willing
people
,
Psal.
110.3
.
they
come
with
some
inward
gladnesse
of
heart
,
it
is
the
joy
of
their
spirits
to
heare
of
an
opportunity
when
they
may
heare
the
Word
,
and
pray
,
or
performe
any
duty
acceptable
to
God
:
but
how
?
when
their
hearts
are
most
joyful
,
and
they
goe
about
duties
most
willingly
,
yet
then
most
awfully
;
for
take
you
a
Christian
when
he
comes
unwillingly
,
his
heart
is
not
much
affected
with
feare
and
trembling
,
but
then
he
is
most
awfull
when
his
heart
is
in
the
best
frame
towards
holy
duties
;
these
two
affections
never
meet
in
other
things
,
when
a
man
goes
about
any
businesse
gladly
,
he
is
not
afraid
of
it
;
or
if
he
be
in
feare
,
he
goes
not
about
it
joyfully
;
the
Sun
trembles
not
at
his
course
,
but
rejoyces
to
run
his
race
;
the
Horse
rejoyceth
at
the
Battaile
,
he
never
trembles
at
the
matter
;
or
when
any
man
goes
about
any
worke
with
joy
,
he
never
trembles
at
it
:
but
a
Christian
man
,
when
he
goes
about
any
spirituall
duty
,
though
he
have
much
joy
and
comfort
in
it
,
and
is
glad
of
the
occasion
,
yet
he
is
most
fearfull
;
as
Psal.
130.4
.
the
very
consideration
of
the
greatnesse
of
Gods
mercies
makes
a
soule
fearefull
of
the
presence
of
God
;
so
the
more
rich
God
in
grace
and
mercy
is
to
us
,
either
pardoning
sin
,
or
sanctifying
the
heart
,
or
quickning
us
to
any
duty
,
the
more
fearefull
is
the
soule
in
such
a
condition
.
And
hence
is
that
you
read
,
Exod.
15.11
.
the
Lord
is
said
to
be
fearfull
in
praises
;
when
the
heart
is
most
enlarged
to
praise
God
with
comfort
,
then
doth
it
most
feare
God
,
so
that
here
is
another
combination
of
graces
that
are
not
commonly
found
together
in
other
businesses
of
ordinary
affaires
,
but
where
the
heart
is
spirituall
,
they
meet
together
in
the
same
thing
.
Thirdly
,
Take
you
a
godly
man
in
affliction
,
Ioy
in
affliction
.
and
when
he
is
most
able
to
bear
them
,
and
yet
when
afflictions
is
most
heavy
,
if
he
find
his
heart
able
to
grapple
under
them
,
yet
then
you
shall
find
much
joy
and
sadnesse
of
heart
mixed
together
,
it
was
a
signe
of
the
election
of
the
Thessalonians
because
they
received
the
word
in
much
affliction
,
and
with
joy
of
the
Holy
ghost
.
When
they
found
much
affliction
either
by
the
word
,
or
in
the
outward
man
,
though
much
affliction
,
yet
inwardly
joyous
,
Heb.
12.11
,
No
affliction
is
joyous
for
the
present
,
yet
it
brings
forth
the
quiet
fruites
of
righteousnesse
.
By
how
much
the
more
affliction
,
makes
their
spirits
sad
,
yet
so
much
the
more
is
the
heart
inlarged
with
joy
and
comfort
in
the
Holy
ghost
,
Rom.
5.3
.
We
rejoyce
in
tribulations
,
tribulation
is
such
a
kind
of
affliction
,
as
is
a
threshing
us
like
corne
out
of
the
chaffe
,
drives
us
out
of
all
the
comforts
of
this
life
,
and
that
is
not
in
nature
,
to
rejoyce
in
any
measure
,
when
the
heart
is
in
grief
and
discouragement
,
it
ever
wants
something
to
raise
it
up
.
Fourthly
,
There
is
this
mixture
of
affection
,
in
our
carriage
towards
men
,
which
argues
the
life
of
holinesse
in
us
;
Patience
without
forbearance
.
In
our
converseing
with
men
,
you
shal
have
the
same
heart
full
of
much
patience
,
but
without
all
forbearance
.
And
those
are
such
as
are
not
found
in
nature
,
nor
in
an
hypocrite
,
yet
in
a
Christian
heart
you
shall
find
them
together
the
more
patient
a
man
is
towards
others
,
yet
the
lesse
able
is
he
to
bear
with
evill
,
read
Revel.
2.2
.
I
know
thy
workes
,
and
thy
labour
,
and
thy
patience
,
and
how
thou
canst
not
beare
them
which
are
evill
:
A
man
would
think
it
were
a
very
strange
expression
.
A
man
of
known
and
prooved
patience
,
and
yet
cannot
bear
:
For
what
is
patience
,
but
bearing
and
forbearing
?
yet
saith
God
,
I
know
thy
patience
,
and
that
thou
canst
not
beare
them
that
are
evill
;
implying
that
such
a
soule
,
if
it
were
a
matter
to
be
put
upon
himselfe
,
any
affliction
or
tryall
put
upon
himselfe
,
then
I
know
thy
patience
in
bearing
of
it
,
but
if
it
come
to
a
matter
of
evill
,
not
of
punishment
,
but
of
sinne
,
then
I
know
thou
cannest
not
bear
it
.
Take
you
any
patient
man
,
that
onely
hath
a
moral
vertue
of
patience
;
and
if
he
have
so
much
patience
as
that
he
can
bear
with
crosses
,
and
afflictions
,
he
can
as
well
also
beare
with
evills
committed
against
God
:
but
this
is
the
nature
of
spirituall
patience
,
it
is
mixed
with
zeale
,
so
as
that
the
more
patient
a
man
is
,
in
regard
of
injuries
done
to
himselfe
,
the
lesse
patient
he
is
in
respect
of
injuries
done
to
God
.
Fiftly
,
You
shall
have
gentlenesse
and
meeknesse
sometimes
mixed
in
a
man
,
with
much
austerity
and
strictnesse
,
which
is
very
much
they
should
meet
in
one
man
,
Meeknes
and
strictnesse
at
once
.
at
one
and
the
same
time
:
The
wisdome
that
is
from
above
is
gentle
and
meek
,
and
easie
to
be
intreated
.
It
was
said
of
Moses
,
Hee
was
the
meekest
man
upon
earth
,
Numb
.
12.3
.
Take
Moses
in
his
owne
case
,
and
his
carriage
towards
men
,
as
they
had
respect
to
himselfe
,
and
then
he
was
a
meek
man
,
soon
perswaded
,
yet
the
same
Moses
,
when
hee
saw
the
matter
concerned
the
Cause
of
God
,
hee
is
so
stiffe
and
unmoveable
,
as
that
he
wil
not
yeeld
one
jot
,
he
wil
not
leave
an
hoofe
behind
,
of
all
that
appertained
to
the
children
of
Israel
,
Exod.
10.26
.
He
would
not
onely
have
men
,
and
women
,
and
children
goe
forth
to
serve
the
Lord
,
but
their
cattle
and
their
stuffe
;
He
will
not
yeeld
a
little
here
,
no
not
for
the
Kings
pleasure
sake
.
A
man
would
much
wonder
that
such
a
man
,
so
meek
and
gentle
,
and
so
easie
to
be
perswaded
in
his
owne
cause
,
that
yet
when
it
comes
to
a
matter
of
importance
,
and
concerns
God
,
hee
will
not
there
yeeld
,
he
is
now
inflexible
,
nothing
can
perswade
him
to
give
way
to
it
,
this
is
a
combination
of
graces
,
that
are
not
wont
to
be
found
in
men
thus
mixed
together
,
but
it
is
found
in
the
people
of
God
,
that
live
a
sanctified
,
and
holy
life
.
I
know
not
better
what
to
instance
in
,
then
in
the
liquid
Aire
;
of
all
other
things
the
most
easiest
to
be
peirced
through
;
of
it selfe
it
gives
way
to
every
creature
,
not
the
lest
flye
,
or
least
stone
cast
into
it
,
but
it
gives
way
to
it
of
it selfe
,
yet
if
God
say
it
shall
be
as
a
Firmament
,
between
the
waters
above
,
and
the
waters
below
,
it
then
stands
like
a
wall
of
brasse
,
and
yeelds
not
;
it
will
not
suffer
the
water
in
the
clouds
to
fal
down
,
but
if
it
do
fal
to
water
the
earth
,
it
shall
straine
through
the
aire
as
through
a
sieve
,
the
clouds
sometimes
are
so
full
that
one
would
thinke
they
would
burst
through
the
aire
,
and
fall
upon
the
earth
,
but
God
having
set
the
aire
to
be
a
Firmament
,
or
expulson
between
the
waters
above
,
and
the
waters
below
,
though
of
it selfe
a
very
liquid
thing
,
yet
it
stands
like
to
a
wall
of
brasse
;
and
truly
so
is
it
with
a
Christian
spirit
,
though
of
himselfe
he
is
as
liquid
as
the
aire
,
you
may
easily
passe
through
him
,
and
goe
an
end
with
him
easily
;
he
is
easie
to
be
intreated
,
very
gentle
,
but
take
him
now
in
any
thing
wherein
God
hath
bid
him
keep
his
stand
in
his
course
,
and
there
he
stands
like
a
wall
of
brasse
,
that
were
never
such
high
and
great
matters
put
upon
him
,
ready
to
beare
him
downe
,
he
will
not
shrinke
,
nor
give
any
way
at
all
;
this
is
another
mixture
of
affections
which
are
found
in
Christian
men
,
that
doe
enjoy
this
life
of
holinesse
.
In
the
sixth
place
you
shall
have
modesty
mixed
with
much
magnanimity
,
Modesty
mixed
with
magnanimity
.
which
is
rarely
found
in
men
,
indued
only
with
Morrall
or
Civill
gifts
,
but
in
nature
the
more
modest
,
the
lesse
magnanimous
.
But
a
Christian
,
the
more
modest
he
is
,
the
more
magnanimous
;
look
at
Paul
,
and
touching
the
righteousnesse
which
is
of
the
Law
,
he
is
indued
with
many
carnall
priviledges
according
to
the
Law
,
but
now
all
these
are
but
losse
,
and
drosse
,
and
dung
,
that
he
might
win
Christ
;
all
his
good
parts
of
nature
,
and
all
his
,
common
gifts
of
grace
,
yet
all
of
them
but
drosse
,
and
dung
;
this
was
the
modest
spirit
of
Paul
,
a
man
who
sometimes
saith
of
himselfe
,
He
was
not
inferiour
to
the
very
chief
Apostles
,
2
Cor.
12.11
.
yet
againe
saith
he
,
I
am
nothing
,
there
is
his
magnanimity
.
When
he
is
opposed
,
and
vilified
by
the
false
Apostles
;
what
hath
Paul
forgot
his
modesty
,
now
,
that
he
knowes
not
how
to
submit
himselfe
,
nor
to
compare
himselfe
with
his
equals
?
No
,
but
though
chiefe
of
the
Apostles
,
yet
am
I
nothing
.
He
lookes
at
every
thing
he
had
as
nothing
;
This
I
am
,
but
yet
I
am
nothing
.
He
sometimes
calls
himselfe
,
the
least
of
all
the
Apostles
,
1
Cor.
15.9
,
10
and
yet
other
whiles
,
not
inferiour
to
the
very
chiefe
of
them
.
Sometimes
he
calls
himselfe
,
the
least
of
all
Saints
,
Eph.
3.8
.
and
yet
sometimes
,
not
inferiour
to
the
very
chiefe
Apostles
;
and
this
he
had
learned
,
he
had
been
instructed
thus
to
deny
himselfe
;
he
desired
,
that
he
might
know
nothing
but
Christ
,
and
him
crucified
.
See
the
noble
spirit
of
this
selfe-deniall
servant
of
God
;
sometimes
,
whey
the
Magistrates
had
done
him
wrong
,
see
then
how
he
stands
upon
his
priviledges
,
he
complaines
,
they
had
beaten
him
,
a
Roman
,
being
uncondemned
,
Act.
16.9
.
and
when
they
heard
this
,
they
would
have
sent
him
away
privately
;
nay
,
let
them
come
and
fetch
him
out
.
See
now
,
a
man
of
a
great
and
magnanimous
spirit
,
though
a
man
as
fit
to
put
up
wrongs
as
any
man
,
yet
when
he
sees
the
glory
of
God
is
interested
in
his
person
,
and
his
calling
,
or
his
cause
is
called
in
question
,
then
he
knowes
how
to
stand
upon
his
worth
;
and
if
in
such
a
case
he
sustaine
open
wrong
,
then
he
will
plead
the
liberty
of
a
Subject
;
whereas
at
another
time
,
he
would
have
done
more
to
a
farre
lesse
man
then
a
Magistrate
;
He
is
become
all
things
to
all
men
,
that
he
might
save
some
every
way
;
so
gentle
,
that
you
may
turn
him
about
your
hand
any
way
,
but
else
he
wil
stand
upon
his
worth
,
and
not
inferiour
to
the
very
chief
Apostles
;
those
that
are
greatest
and
chiefest
,
such
,
who
seemed
to
be
pillars
,
he
is
not
inferiour
to
any
of
them
,
the
greatest
of
them
all
;
equall
to
the
best
of
them
,
if
not
before
them
all
,
and
yet
laboured
more
then
they
all
,
1
Cor.
15.
last
.
to
shew
you
the
marvellous
modesty
of
the
spirit
of
grace
,
a
work
incompattible
to
nature
,
but
is
found
only
in
a
spirit
of
holinesse
,
and
there
only
they
are
combined
together
in
the
same
person
,
at
the
same
time
,
and
in
the
same
businesse
,
with
the
same
breath
he
can
tell
you
;
He
is
not
inferiour
to
the
very
chief
Apostles
,
and
yet
,
I
am
nothing
.
Notable
is
that
expression
of
David
to
this
purpose
,
My
eyes
are
not
lofty
,
nor
my
heart
haughty
,
but
I
have
behaved
may
selfe
as
a
weaned
childe
,
Psal.
131.1
,
2
,
Now
you
would
thinke
if
a
man
were
such
a
weaned
humble
creature
,
he
could
not
tell
how
to
speake
,
nor
to
take
any
great
things
in
hand
;
but
when
he
comes
to
speake
to
that
,
Psal.
24.7
.
opened
.
you
shall
marke
the
frame
of
his
spirit
,
Psal.
24.7.9
.
Stand
open
ye
everlasting
doores
,
and
be
ye
lift
up
ye
everlasting
gates
,
that
the
King
of
glory
may
come
in
.
When
he
lookes
at
earthly
things
,
yea
the
best
of
them
,
his
heart
is
so
weaned
from
them
,
that
he
knowes
not
how
to
have
an
high
thought
,
weaned
even
from
a
Kingdome
,
as
a
childe
from
the
breast
,
and
yet
the
same
soule
that
is
thus
weaned
,
and
thus
meane
in
his
owne
eyes
,
when
he
comes
to
spirituall
matters
,
it
is
wonder
to
see
the
height
of
his
spirit
;
these
things
are
too
low
,
and
too
shallow
for
him
;
hee
knowes
not
how
to
close
with
,
nor
to
content
himselfe
with
such
poore
things
as
these
be
,
Crownes
,
and
Scepters
,
and
Dignities
,
his
heart
was
weaned
from
them
all
,
all
of
them
things
too
low
,
and
too
meane
for
him
to
be
exercised
about
;
now
be
ye
lift
up
ye
gates
,
and
he
meanes
the
heart
and
conscience
of
a
man
,
the
affection
of
his
soul
,
lift
up
these
to
the
wayes
of
God
,
he
would
now
be
of
an
higher
straine
,
so
that
a
man
would
wonder
at
this
,
though
the
matter
be
great
and
high
,
every
way
farre
above
all
earthly
things
,
yet
notwithstanding
he
lookes
at
them
all
as
matters
fit
for
his
heart
to
be
raised
up
unto
,
he
lookes
at
the
favour
of
God
,
and
the
blood
of
Christ
,
and
pardon
of
sinne
,
the
Kingdome
of
glory
;
he
lookes
at
all
these
high
matters
as
fit
objects
for
his
heart
to
be
set
upon
:
His
eyes
were
not
haughty
,
and
he
did
not
exercise
himselfe
in
great
matters
concerning
earthly
things
,
and
yet
,
was
it
not
a
great
matter
to
be
King
of
Israel
?
yet
is
it
not
a
greater
matter
to
be
the
Sonne
of
God
,
then
to
be
the
Son
in
Law
to
a
King
?
but
his
eyes
are
not
haughty
,
he
doth
not
exercise
himselfe
in
such
things
as
these
be
,
but
yet
he
exerciseth
himselfe
in
greater
matters
then
these
things
are
;
and
therfore
,
when
as
Christian
men
are
thought
to
be
of
shallow
weake
spirits
,
and
know
not
how
to
carry
on
end
matters
in
this
world
,
yet
when
they
come
to
spirituall
matters
,
there
they
can
tell
how
to
set
their
hearts
a
work
about
such
matters
,
about
the
inheritance
of
the
Kingdome
of
Heaven
,
about
the
favour
of
God
,
and
the
light
of
Gods
countenance
,
these
be
great
matters
;
when
they
come
to
have
the
eye
of
God
upon
them
,
they
can
looke
for
the
glory
of
his
presence
,
and
the
fellowship
of
the
Angels
;
and
they
can
discourse
,
and
tell
you
of
great
blessings
that
God
hath
layed
up
for
them
in
Christ
;
then
they
can
exercise
their
hearts
in
such
great
matters
,
Psal.
149.6
.
Let
the
high
praises
of
God
be
in
their
mouthes
;
what
a
strange
speech
is
there
,
Psal.
149.6
expounded
.
for
a
man
that
sometimes
said
,
Great
matters
are
too
high
for
him
,
yet
now
,
as
it
is
in
the
Originall
,
High
things
,
the
high
glorious
things
of
God
,
the
great
things
of
God
,
the
magnanimous
things
of
God
,
the
high
praises
of
God
,
the
high
Majesty
of
God
,
the
high
praises
,
and
thanksgiving
of
God
,
let
them
be
in
their
mouthes
;
the
mighty
power
of
God
,
let
that
be
in
their
lips
,
and
a
two-edged
sword
in
their
hands
.
Hee
speakes
of
a
word
of
Prophesie
,
and
instruction
to
the
people
;
the
word
is
called
,
the
sword
of
the
Spirit
,
whereby
Kings
are
bound
in
chaines
,
and
Lords
in
Iron
bonds
,
and
such
honour
have
all
the
Saints
;
he
would
have
all
the
Saints
of
God
to
invest
themselves
with
this
honour
,
that
they
might
speake
of
such
glorious
excellent
things
,
as
their
words
might
be
like
to
a
two-edged
sword
,
to
cut
asunder
the
hearts
of
great
Princes
,
to
bring
Kings
and
great
Lords
in
chaines
of
horrour
,
and
anguish
of
soule
and
conscience
,
such
chaines
as
out
of
which
there
is
no
redemption
,
but
by
the
high
words
of
the
Saints
,
by
the
high
promises
of
God
to
speake
peace
to
the
soules
of
Princes
;
but
let
the
high
threatnings
of
God
be
in
their
mouthes
,
the
high
Commandements
of
God
in
their
mouthes
,
and
those
wil
binde
Kings
in
chaines
,
and
Lords
in
fetters
of
Iron
;
and
then
let
the
high
promises
of
God
,
the
spirituall
promises
of
grace
be
in
their
mouthes
,
to
set
Princes
at
liberty
,
and
to
teach
their
Senatours
wisedome
.
A
strange
kind
of
combination
in
the
Spirit
of
grace
wrought
in
such
hearts
,
they
can
call
upon
their
hearts
to
be
lifted
up
to
the
high
things
of
God
,
nothing
then
too
great
for
them
to
exercise
themselves
in
;
no
Mercies
,
nor
Judgements
too
great
,
no
not
the
unsearchable
counsell
of
God
,
the
depths
of
the
Mysteries
of
God
,
nothing
is
too
high
for
them
,
it
will
be
prying
,
and
looking
into
the
secret
counsells
of
God
,
and
yet
both
together
with
most
modesty
,
when
the
soule
is
most
lifted
up
in
the
wayes
of
God
,
yet
at
the
same
time
he
lookes
at
himselfe
as
nothing
,
and
yet
notwithstanding
so
far
forth
as
God
will
be
pleased
to
reveale
it
to
him
,
hee
will
bee
searching
into
the
deepe
things
of
God
,
and
yet
all
this
will
hee
doe
with
a
very
modest
spirit
.
Thus
you
have
seene
six
combinations
severally
of
the
gracious
affections
,
that
are
not
to
bee
found
in
nature
,
no
not
set
upon
civill
objects
,
much
lesse
upon
spirituall
,
but
upon
civill
objects
,
they
cannot
be
so
combined
together
.
Seventhly
,
The
seventh
combination
of
graces
.
there
is
another
combination
of
vertues
strangely
mixed
in
every
lively
holy
Christian
,
And
that
is
,
Diligence
in
wordly
businesses
,
and
yet
deadnesse
to
the
world
;
such
a
mystery
as
none
can
read
,
but
they
that
know
it
.
For
a
man
to
rise
early
,
and
goe
to
bed
late
,
and
eate
the
bread
of
carefullnesse
,
not
a
sinfull
,
but
a
provident
care
,
Diligence
in
worldly
busines
,
and
yet
dead
to
the
world
.
and
to
avoid
idlenesse
,
cannot
indure
to
spend
any
idle
time
,
takes
all
opportunities
to
be
doing
something
,
early
and
late
,
and
looseth
no
opportunity
,
go
any
way
and
bestir
himselfe
for
profit
,
this
will
he
doe
most
diligently
in
his
calling
:
And
yet
bee
a
man
dead-hearted
to
the
world
,
the
diligent
hand
maketh
rich
,
Prov.
10.4
.
and
you
read
of
the
godly
woman
,
that
she
riseth
while
it
is
yet
night
,
Prov.
31.27
.
And
of
this
ye
read
,
Prov.
15.13
.
and
18
,
19.27
.
Now
if
this
be
a
thing
which
is
so
common
in
the
mouth
of
the
holy
ghost
,
and
you
see
was
the
practice
of
the
greatest
women
,
then
upon
the
earth
;
the
greatest
Princes
in
those
times
,
the
more
gracious
,
the
more
diligent
,
and
laborious
in
their
callings
:
you
see
it
will
well
stand
with
the
life
of
grace
,
very
diligent
in
worldly
businesse
.
And
yet
notwithstanding
,
the
very
same
souls
that
are
most
ful
of
the
worlds
businesses
,
the
more
diligent
they
be
in
their
callings
,
yet
the
same
persons
are
directed
to
be
dead
with
Christ
,
Col.
3.1
,
2
,
3.
Set
not
your
affections
upon
things
below
,
but
on
things
that
are
above
,
for
we
are
dead
with
Christ
.
Meaning
dead
to
all
these
earthly
things
,
and
all
the
comforts
here
below
,
they
are
not
our
life
,
but
our
life
is
hid
with
Christ
in
God
;
and
therefore
to
this
world
are
we
dead
.
And
Paul
therefore
so
speakes
of
it
,
Gal.
6.14
.
The
world
is
crucified
to
me
,
and
I
unto
the
world
,
the
very
same
men
that
are
so
crucified
to
the
world
,
yet
the
spirits
of
those
men
,
though
their
affections
be
in
heaven
,
yet
their
labours
are
in
the
earth
,
Phil.
3.20
.
Our
conversation
is
in
heaven
,
but
our
imployments
is
here
upon
the
earth
,
diligently
taking
paines
in
our
callings
,
ever
very
busie
in
outward
imployments
.
Observe
the
Ante
,
learne
her
wayes
,
and
be
wise
,
Prov.
6.
be
busie
like
Antes
,
morning
and
evening
,
early
and
late
,
and
labour
diligently
with
their
hands
,
and
with
their
wits
,
and
which
way
soever
as
may
be
the
best
improvement
of
a
mans
tallent
;
it
must
be
imployed
to
the
best
advantage
,
and
yet
when
a
man
hath
laboured
thus
busily
,
yet
his
heart
,
and
mind
,
and
affections
are
above
;
he
goes
about
all
his
businesse
,
in
obedience
to
Gods
Commandement
,
and
he
intends
the
glory
of
God
;
and
he
thereby
sets
himselfe
,
and
his
houshold
at
more
liberty
for
the
service
of
God
in
their
places
,
and
so
,
though
hee
labour
most
diligently
in
his
calling
,
yet
his
heart
is
not
set
upon
these
things
,
he
can
tell
what
to
doe
with
his
estate
when
he
hath
got
it
.
Say
not
therefore
when
you
see
two
men
labouring
very
diligently
and
busily
in
the
world
,
say
not
,
here
is
a
couple
of
worldlings
,
for
two
men
may
do
the
same
businesse
,
and
have
the
same
successe
,
and
yet
a
marvellous
difference
between
them
,
the
heart
of
the
one
may
be
dead
to
these
things
,
he
looks
at
them
as
they
be
;
indeed
,
but
crums
that
fall
from
the
childrens
table
,
he
lookes
not
at
them
as
his
cheifest
good
,
but
the
bread
of
life
,
the
spirituall
food
of
his
soule
,
that
is
the
thing
which
he
cheifly
labours
after
,
another
man
places
his
happinesse
and
felicity
in
them
,
and
makes
them
his
cheifest
good
,
and
so
there
is
a
manifest
difference
between
them
.
So
then
you
see
seven
combinations
of
graces
that
are
in
the
life
of
holinesse
,
and
all
of
singular
use
in
this
kind
.
Eightly
,
the
last
vertue
is
a
single
one
,
and
that
is
love
of
enemyes
.
Love
of
Enemies
.
I
say
unto
you
,
love
your
enemies
,
Matth.
5.44
.
that
you
may
be
the
children
of
your
heavenly
Father
.
Love
your
enemies
.
This
very
grace
whereby
we
doe
love
our
enemyes
,
it
hath
a
contrary
worke
to
nature
,
for
naturally
,
this
we
shall
finde
to
be
the
frame
of
our
hearts
,
towards
our
enemies
,
we
are
cold
and
undisposed
to
doe
any
good
office
unto
them
,
very
hard
and
cold
,
and
frozen
towards
them
:
Those
who
are
our
enemies
,
we
take
no
pleasure
in
them
,
but
now
in
such
a
case
as
this
,
the
love
of
a
Christian
will
come
and
warme
the
heart
,
and
thaw
this
cold
frostinesse
that
is
in
our
soules
;
whereas
before
a
man
was
cold
toward
his
Enemies
,
his
heart
now
begins
to
reflect
upon
him
in
pitty
and
compassion
;
and
instead
of
hardnesse
,
his
heart
now
melts
and
is
made
soft
within
him
,
to
see
what
ill
measures
it
could
have
put
upon
its
enemies
.
But
on
the
contrary
side
,
the
same
hatred
in
a
man
that
is
towards
his
enemyes
,
it
makes
a
man
of
an
hot
distemper
,
with
boyling
in
heat
of
wrath
against
his
enemies
,
he
is
all
upon
it
to
doe
him
any
harme
,
his
heart
is
full
of
hot
and
bitter
wrath
;
so
as
that
love
which
was
as
heat
and
fire
to
thaw
and
warme
,
cold
and
hard
hearts
,
when
it
comes
to
the
fire
of
wrath
,
it
is
as
it
were
cold
water
,
and
allayes
that
heat
and
bitternesse
,
and
harshnesse
,
which
else
our
hearts
are
subject
to
.
This
is
the
nature
of
love
,
as
it
is
the
nature
of
water
to
coole
hot
distempers
;
and
as
it
is
the
nature
of
fire
,
to
thaw
and
soften
hard
frozen
spirits
,
&
so
though
it
be
but
as
one
intire
grace
.
Yet
in
the
act
it
puts
forth
a
kind
of
variety
of
worke
,
whereby
one
would
thinke
it
did
crosse
it selfe
,
but
it
doth
not
,
but
doth
all
by
the
life
of
Christ
:
thus
you
see
what
the
effects
of
the
life
of
sanctification
is
in
the
heart
of
a
man
,
after
that
God
hath
begun
,
to
roote
the
life
of
justification
in
us
,
and
hee
discernes
that
God
hath
wrought
a
change
in
him
,
and
then
these
severall
graces
,
though
in
themselves
,
and
worke
one
opposite
to
another
;
yet
in
a
Christian
heart
they
can
meet
and
joyne
together
.
And
therefore
now
doe
but
lay
this
to
heart
,
he
that
hath
the
Sonne
hath
life
.
Will
a
Christian
say
,
how
shal
I
know
that
I
have
that
life
,
in
having
of
which
,
I
may
know
I
have
Christ
?
Why
,
do
but
consider
with
thine
owne
soule
,
not
now
of
the
life
of
thy
justification
,
but
hast
thou
found
that
ever
God
did
fill
thy
heart
with
joy
,
so
as
thy
soule
hath
said
,
the
Lord
hath
done
great
things
for
my
soule
,
whereof
he
hath
made
me
to
rejoyce
?
and
hast
thou
found
that
when
thou
hast
most
rejoyced
in
the
wonderfull
mercy
of
God
,
then
hath
thy
heart
most
melted
before
the
Lord
thy
God
?
And
thou
hast
been
ashamed
and
confounded
within
thy selfe
,
and
never
open
thy
mouth
against
God
any
more
.
Doest
thou
see
that
the
more
God
reveales
Christ
to
thee
,
who
was
crucified
for
thy
sake
,
the
more
bitterly
thou
moanest
for
thy
wickednesse
?
then
it
is
a
strong
evidence
of
life
and
peace
in
thy
soule
;
were
it
not
the
mighty
power
of
the
life
of
Christ
in
thee
,
thou
couldest
have
had
neither
of
both
these
graces
,
much
lesse
combined
together
to
worke
the
same
thing
,
at
one
and
the
same
time
:
if
therefore
God
hath
helped
you
to
looke
at
the
great
mercy
of
God
with
joy
,
and
yet
with
shame
and
bitter
mourning
,
that
ever
thou
shouldest
dishonour
such
a
God
;
certainly
,
God
hath
vouchsafed
thee
life
,
and
such
a
life
,
as
in
which
thou
shalt
live
.
You
shall
have
many
a
soule
that
is
marvellously
comforted
in
hearing
the
word
,
rejoyce
exceedingly
in
what
they
heare
;
and
goe
home
and
say
such
a
word
was
good
and
very
comfortable
,
and
never
man
spake
like
that
man
,
and
he
never
thought
before
that
there
was
so
much
to
be
found
in
the
word
,
as
now
he
conceives
there
is
.
But
now
if
this
were
the
joy
of
Gods
Elect
;
if
it
were
such
a
joy
as
would
not
vanish
away
like
lightning
in
the
aire
,
a
flash
of
joy
,
it
would
sinke
downe
into
the
heart
,
and
leave
so
much
the
more
deeper
impression
mourning
,
by
how
much
the
more
it
hath
had
joy
:
I
grant
,
that
sometimes
the
joy
of
Gods
owne
servants
may
soone
vanish
away
,
but
it
was
never
knowne
that
the
joy
of
a
living
Christian
did
so
soone
vanish
and
depart
away
,
but
that
when
it
did
most
abound
in
the
heart
,
it
did
cause
inward
mourning
,
and
if
not
weeping
,
yet
an
affection
of
greife
and
sorrow
of
soule
;
that
ever
we
have
so
displeased
God
,
the
more
God
hath
been
mercifull
to
us
,
the
more
are
we
shamed
of
ourselves
,
&
inwardly
grieve
for
our
shamelesse
carriages
.
If
therefore
you
only
finde
joy
in
hearing
,
that
may
deceive
you
,
it
is
not
the
shortnesse
of
the
continuance
that
argues
the
unsoundnesse
of
the
joy
,
but
the
want
of
this
combination
that
will
argue
the
falshood
of
it
;
if
God
yoake
not
spirituall
joy
with
spirituall
mourning
,
then
suspect
your
joy
,
for
it
doth
not
accompany
salvation
unto
life
.
And
in
very
deed
,
this
you
shall
find
to
be
true
,
the
joy
of
living
soules
in
Christ
,
though
that
oftentimes
bee
soon
gone
,
yet
it
leaves
this
spirit
of
mourning
,
which
keeps
possession
for
it
,
and
that
many
times
for
a
long
time
;
and
you
may
read
your
comfort
in
the
sorrow
that
it
hath
left
behind
,
for
there
is
as
much
cause
of
comfort
in
this
sorrow
,
as
in
the
joy
when
you
had
it
;
when
you
see
your
soules
can
mourne
unfeignedly
,
for
that
you
see
so
good
a
God
to
such
a
wretch
;
this
very
comfortable
sorrow
that
is
left
in
thy
heart
,
is
an
undoubted
pledge
that
it
is
not
a
vanishing
joy
,
the
power
and
work
of
it
lasts
long
,
and
wil
abide
in
the
soule
for
ever
;
a
man
will
in
such
a
case
mourne
for
his
sin
while
he
lives
.
If
you
have
therefore
found
your
joy
mixed
with
sorrow
it
is
right
,
else
it
is
but
a
fading
,
hypocriticall
,
and
false
joy
.
Againe
further
,
how
doe
you
finde
your
heart
affected
with
the
duties
of
Gods
worship
?
Doe
you
come
to
duties
marvellous
unwillingly
,
that
if
you
could
avoyd
it
you
would
not
keep
such
duties
in
your
house
,
and
if
it
must
needs
be
,
you
put
it
upon
any
body
rather
then
upon
your selfe
;
you
may
be
a
living
Christian
,
but
your
heart
is
in
a
dead
frame
at
that
time
,
and
if
it
be
alwayes
so
with
you
,
you
never
did
truly
live
,
but
if
you
finde
your
spirits
,
at
least
your
hearts
comming
on
most
willingly
to
Christian
duties
,
that
you
performe
them
like
Free-will
offerings
,
not
free
,
so
as
without
warrant
from
Gods
Word
,
but
free
in
respect
of
grace
.
Doe
but
observe
thus
much
,
it
may
be
you
may
come
off
freely
before
God
,
because
hee
hath
given
you
spirituall
gifts
,
and
you
can
quit
your selves
well
in
the
performance
of
them
,
and
that
makes
you
come
the
more
boldly
;
but
consider
,
if
the
more
willingly
you
come
to
Christian
duties
,
the
more
trembling
your
heart
goes
about
them
;
the
more
the
soule
is
prepared
,
the
more
it
feares
before
the
Lord
,
and
the
more
lowly
the
spirit
is
,
and
awfull
in
the
sight
of
God
,
if
a
man
can
serve
the
Lord
with
joy
,
and
trembling
together
,
then
the
service
you
perform
to
God
is
heavenly
,
and
spirituall
,
and
lively
,
and
such
as
in
which
you
live
,
they
come
from
a
living
heart
,
and
the
sacrifice
is
lively
and
acceptable
,
and
argues
you
have
life
,
and
therein
you
have
Christ
the
God
of
peace
,
but
if
a
man
have
only
feare
in
a
duty
,
but
no
joy
;
or
joy
,
but
no
feare
;
his
heart
is
not
in
a
good
frame
,
we
must
bring
a
better
frame
of
heart
before
God
then
so
,
before
we
can
say
that
we
have
the
life
of
sanctification
.
Againe
,
for
another
signe
;
How
doe
you
finde
your selves
in
your
tribulations
?
are
they
altogether
matter
of
burden
,
and
wearinesse
to
your
hearts
?
Have
you
no
joy
in
them
?
Have
you
many
afflictions
in
inward
,
or
in
outward
man
,
and
no
comfort
in
them
?
It
is
an
uncomfortable
signe
to
you
;
the
life
of
sanctification
is
not
so
shed
abroad
in
your
hearts
,
that
you
may
gather
you
have
life
,
but
if
you
finde
that
in
the
multitude
of
your
thoughts
within
you
,
Gods
comforts
delight
your
soule
,
Psal.
94.19
,
20.
In
the
midst
of
sorrow
you
finde
some
comfort
,
if
your
life
in
Christ
makes
your
saddest
times
joyfull
and
comfortable
to
you
;
and
so
in
outward
afflictions
,
though
afflictions
may
seeme
to
be
grievous
,
yet
waite
a
while
,
and
you
shall
see
the
more
weight
and
burthen
that
lyes
upon
thee
,
and
the
more
thy
afflictions
for
Christ
hath
abounded
,
so
hath
thy
consolation
abounded
much
more
,
2
Cor.
1.6
.
Againe
,
observe
your
carriage
with
men
,
it
is
good
to
be
patient
when
you
meet
with
evill
doers
,
2
Tim.
2.
last
.
yet
notwithstanding
not
so
patiently
as
to
beare
with
them
in
every
thing
that
is
evil
,
to
allow
them
in
any
sin
;
no
,
if
God
give
you
place
and
opportunity
,
shew
some
kinde
of
zeal
to
cleanse
them
from
their
evils
,
and
this
may
well
stand
with
your
patience
;
be
patient
in
things
that
concerne
your selfe
,
but
beare
not
with
them
that
are
evil
in
their
evil
deeds
.
Againe
,
doe
but
observe
the
frame
of
your
spirit
in
the
things
that
you
suffer
;
Are
you
meeke
and
gentle
,
and
flexible
,
that
is
a
good
vertue
;
but
how
are
you
in
the
things
of
God
?
Are
you
stiffe
,
and
unmoveable
there
?
1
Cor.
15.
last
,
that
though
they
may
perswade
you
very
farre
in
any
reasonable
thing
concerning
man
,
Note
.
but
in
things
concerning
God
,
you
will
not
baite
any
thing
of
the
peace
of
your
Conscience
,
for
any
mans
pleasure
;
are
you
unmoveable
in
such
a
case
?
both
these
together
doe
very
well
,
stedfast
,
and
yet
soone
perswaded
;
such
an
heart
as
is
thus
mixed
,
and
knowes
how
to
temper
and
frame
his
spirit
according
to
God
,
he
is
a
living
soule
,
and
hath
life
,
and
Christ
the
Prince
of
life
.
Againe
,
thou
art
a
modest
Creature
,
and
thinkest
meanly
of
thy selfe
,
and
art
weaned
from
this
world
,
it
is
a
vertue
,
but
how
is
it
coupled
,
for
God
couples
every
grace
with
another
grace
,
that
they
may
poyse
one
another
,
as
Christ
sent
out
his
Disciples
,
by
two
and
two
together
;
so
all
the
graces
of
the
Spirit
joyne
one
with
another
,
they
ballance
one
another
,
that
he
may
not
be
too
high
on
the
one
side
,
nor
too
low
on
the
other
,
but
that
all
things
may
be
carried
according
to
God
,
and
therefore
thou
art
modest
;
it
is
well
,
but
hast
thou
withall
an
high
and
a
lofty
spirit
,
that
if
it
be
heavenly
matters
thou
art
to
be
exercised
in
,
they
cannot
be
too
high
for
thee
.
Let
a
man
tell
thee
of
State
matters
,
comming
before
Princes
,
and
tell
thee
of
nobility
,
thou
art
ashamed
,
and
knowest
not
how
to
set
about
such
things
as
those
be
,
but
tell
thee
of
an
inheritance
in
the
Kingdome
of
glory
,
and
the
making
it
sure
to
thee
in
a
way
of
Gods
grace
.
Tell
thee
of
pardon
of
sinne
,
and
of
the
Spirit
of
grace
,
and
the
riches
of
the
precious
promises
of
God
,
and
thy
heart
can
looke
at
these
highly
,
then
thou
art
of
a
magnanimous
spirit
,
then
is
thy
modesty
in
outward
things
well
coupled
,
but
he
whose
spirit
is
most
lofty
should
be
most
humble
,
couple
them
together
and
they
well
suit
one
another
;
when
they
goe
hand
in
hand
,
righteousnesse
and
peace
goe
together
,
modesty
and
magnanimity
,
humility
and
courage
goe
together
,
they
make
an
amiable
set
of
grace
where-ever
they
are
so
coupled
;
if
it
be
of
things
concerning
thy selfe
,
thou
hast
not
an
heart
to
stand
out
against
any
man
of
place
,
but
he
may
bow
thee
round
about
;
but
if
they
wrong
thee
so
farre
as
Gods
honour
is
interested
in
the
thing
,
thou
canst
then
stand
upon
thy
lawfull
rights
,
and
if
therein
thou
be
impeached
,
thou
canst
come
off
with
this
,
thou
art
not
inferiour
to
the
chiefe
Apostles
,
and
yet
art
nothing
,
nor
art
able
to
doe
any
thing
.
Againe
,
looke
at
thy
worldly
businesse
,
art
thou
diligent
in
thy
Calling
,
it
is
well
;
and
you
say
,
Cursed
is
he
that
doth
the
worke
of
the
Lord
negligently
;
and
the
work
of
his
Calling
is
,
the
worke
of
the
Lord
.
But
how
stands
thy
heart
affected
in
the
midst
of
thy
businesse
?
Is
thy
heart
dead
to
the
world
,
goe
not
about
it
with
a
worldly
heart
,
goe
not
about
it
for
profit
sake
,
but
because
God
sets
thee
about
it
?
And
you
are
more
free
to
the
service
of
God
,
and
to
doe
more
good
,
this
is
the
life
of
sanctification
.
And
lastly
,
if
God
give
us
hearts
so
abundant
in
love
,
that
it
both
thawes
our
cold
and
stiffe
hearts
towards
our
poore
Brethren
,
and
also
puts
a
watery
temper
to
coole
the
wilde-fire
of
our
wrath
towards
our
enemies
;
it
is
a
mighty
power
of
the
Spirit
of
grace
to
turne
it selfe
so
many
wayes
,
for
the
right
ordering
and
framing
of
a
Christian
in
the
course
of
his
sanctification
;
these
be
comfortable
signes
of
our
life
of
sanctification
.
SERMON
IX
.
1
JOHN
5.12
.
He
that
hath
the
Son
,
hath
life
,
and
he
that
hath
not
the
Son
,
hath
not
life
.
NOw
we
come
to
speake
of
such
effects
of
the
life
of
Sanctification
,
Effects
of
Sanctification
signes
of
spiritual
life
.
as
shew
themselves
in
the
lives
of
Christians
,
by
observing
of
which
in
our selves
we
may
know
we
have
Christ
,
and
life
in
him
.
Now
these
effects
are
suitable
to
the
effects
of
naturall
life
,
and
they
are
principally
five
.
The
first
is
motion
,
1
Effect
motion
.
when
a
creature
is
able
to
move
it self
unto
the
duties
of
its
place
;
it
is
an
effect
of
naturall
life
,
when
it
is
able
to
move
it selfe
in
its
place
,
then
it
is
said
to
live
such
or
such
a
life
;
if
you
see
a
Creature
stirres
,
and
moves
not
further
then
by
the
help
of
another
,
then
you
say
,
it
lives
not
;
but
if
it
stirre
of
it selfe
,
then
you
say
,
it
lives
:
Nor
is
it
strait
way
alive
if
it
move
,
unlesse
it
be
in
its
place
,
for
you
see
earthly
things
will
move
downward
,
if
they
be
upward
,
and
light
things
will
move
upward
;
but
these
are
out
of
their
places
,
they
are
rather
moved
then
themselves
doe
move
,
when
they
are
out
of
their
place
;
and
it
is
not
so
much
from
a
power
of
moving
,
but
rather
an
affection
to
rest
,
then
a
power
to
move
themselves
.
And
further
,
suppose
they
should
move
themselves
,
meet
it
is
they
should
move
themselves
to
such
actions
as
argues
as
argue
this
,
and
that
life
which
they
expresse
;
suppose
a
Tree
moves
it selfe
,
and
nourish
it selfe
,
and
grow
,
and
that
in
its
place
,
yet
it
doth
not
move
it selfe
to
see
,
nor
heare
;
and
beasts
that
doe
move
themselves
to
see
,
and
heare
,
yet
they
cannot
move
themselves
to
acts
of
Reason
;
and
men
that
can
move
to
acts
of
Reason
,
yet
cannot
move
themselves
to
any
spirituall
duty
and
work
of
grace
,
so
that
that
motion
which
argues
the
life
of
the
soule
,
is
a
power
to
move
it selfe
,
and
in
its
place
unto
spirituall
duties
,
that
is
the
true
nature
of
the
life
of
sanctification
;
doe
you
therefore
see
a
creature
no
further
moving
it selfe
then
according
to
its
lightnesse
.
You
shall
sometimes
have
men
to
move
themselves
out
of
their
levity
,
come
to
an
eminent
duty
in
the
pride
of
their
natures
,
Note
.
and
will
lift
themselves
up
to
some
duties
;
but
this
is
not
out
of
an
inward
principle
,
but
out
of
the
lightnesse
of
their
spirits
desire
to
be
above
,
Lightness
of
spirit
.
will
move
them
to
this
and
that
duty
,
and
rather
move
from
hence
then
from
any
inward
principle
of
grace
;
and
so
sometimes
creatures
out
of
their
heavinesse
,
and
basenesse
of
minde
,
will
be
doing
spirituall
duties
;
but
as
the
one
doth
them
to
be
seen
of
men
,
and
performe
the
meere
letter
of
the
duty
,
and
in
the
pride
of
his
heart
,
not
out
of
any
inward
affection
to
such
duties
;
so
there
be
others
that
for
profit
sake
will
move
themselves
basely
unto
spirituall
duties
,
as
Christ
said
of
his
Hearers
,
they
followed
him
for
loaves
,
Joh.
6.26
.
so
that
it
is
one
thing
to
move
to
such
or
such
a
businesse
,
or
to
be
stirring
about
such
duties
,
out
of
an
inward
affection
to
the
duty
and
inclination
of
heart
,
and
love
of
such
a
worke
,
and
another
thing
to
be
carried
to
such
workes
out
of
an
inward
levity
of
nature
,
or
because
by
such
duties
a
man
may
excell
others
,
and
goe
beyond
his
neighbours
;
and
it
is
one
thing
to
be
acting
and
stirring
in
spirituall
duties
,
out
of
an
inward
love
to
them
,
and
another
to
performe
them
,
out
of
a
base
respect
to
the
profit
,
and
pleasure
that
may
be
found
in
them
,
in
outward
peace
and
rest
;
as
sometimes
the
case
so
stands
,
that
if
a
man
doe
betake
himselfe
to
spirituall
duties
,
he
shall
perhaps
finde
the
more
favour
in
the
eyes
of
men
,
and
to
please
authority
,
if
it
take
the
better
side
;
and
so
from
an
heavie
basenesse
of
their
hearts
to
such
regards
;
they
will
have
respect
unto
spirituall
duties
,
but
these
doe
not
move
but
as
heavie
things
move
,
downward
,
and
light
things
upward
;
a
stone
will
move
downward
,
and
fire
upward
.
Absolom
had
a
marvellous
strong
affection
to
be
doing
,
2
Sam.
15.4
.
he
tels
them
every
man
should
have
justice
,
if
he
was
but
made
King
in
the
Land
,
so
all
Israel
desired
after
him
;
but
Absolom
was
now
out
of
his
place
,
but
as
soone
as
ever
he
got
into
the
place
hee
desired
,
the
first
thing
he
intended
was
to
cut
off
his
Fathers
life
,
an
act
of
the
greatest
rebellion
that
ever
could
be
done
,
so
that
men
out
of
their
places
are
apt
to
be
stirring
and
moving
,
but
it
is
but
either
from
the
basenesse
or
lightnesse
of
their
hearts
;
Note
this
.
O
that
I
were
but
in
my
Masters
place
,
saith
a
servant
,
I
would
have
duties
performed
in
such
time
and
place
,
and
when
they
come
to
be
in
place
,
and
might
order
and
command
their
families
,
then
they
grow
as
bad
as
their
Masters
,
and
it
may
be
worse
,
but
this
are
we
apt
to
doe
when
we
are
out
of
our
places
,
apt
to
be
moving
,
but
it
s
not
true
life
,
because
only
that
which
moves
in
its
place
that
only
lives
;
and
yet
further
:
A
thing
may
move
in
its
place
,
and
yet
move
from
some
kind
of
outward
respects
;
as
a
Watch
,
or
a
Clock
,
it
moves
,
but
it
is
from
the
weight
that
lyes
and
hangs
upon
it
,
and
so
it
is
rather
a
violent
motion
then
a
naturall
.
So
is
it
many
times
with
men
,
the
weight
of
the
Law
,
or
the
weight
of
the
authority
of
Governours
doth
so
carry
them
an
end
in
those
waies
they
walke
in
,
that
they
goe
through
with
it
,
and
yet
it
is
but
from
an
outward
principle
,
from
some
outward
weights
that
hangs
upon
them
;
but
yet
,
suppose
men
should
be
doing
in
their
places
,
as
Jehu
was
;
he
was
mighty
in
his
place
,
and
was
very
much
against
Baal
,
and
destroyed
the
house
of
Ahab
,
and
his
children
,
and
his
friends
;
but
yet
notwithstanding
though
this
was
all
in
his
calling
,
he
had
a
speciall
Calling
given
him
of
God
to
that
end
;
What
required
to
a
spirituall
duty
.
but
though
you
should
performe
duties
in
your
places
,
as
a
tree
though
it
move
in
its
place
upward
,
yet
it
puts
not
forth
;
so
many
a
man
may
doe
good
duties
in
his
place
,
and
yet
be
wanting
in
the
graciousnesse
and
spirituality
of
them
.
Now
to
make
a
duty
spirituall
,
requires
not
only
that
it
should
be
for
the
better
,
a
good
worke
,
but
that
it
should
be
wrought
.
First
in
sence
of
our
owne
insufficiency
without
Christ
,
and
yet
so
,
as
that
by
and
from
Christ
we
are
able
to
doe
it
.
Secondly
,
that
we
have
some
respect
to
the
Word
of
God
for
our
warrant
.
Thirdly
,
that
in
all
we
doe
,
we
have
respect
to
the
glory
of
God
in
all
our
performances
,
I
live
by
the
faith
of
the
Son
of
God
,
Gal.
2.20
.
The
just
shall
live
by
his
owne
faith
.
As
if
he
should
say
,
he
no
further
puts
forth
a
worke
of
spirituall
life
,
further
then
he
denies
his
owne
ability
,
so
farre
hee
lives
by
his
faith
,
and
depends
upon
Christ
for
supply
in
every
duty
he
goes
about
,
whether
he
pray
,
preach
,
or
receive
Sacraments
,
or
be
diligent
in
his
Calling
,
or
in
his
carriage
towards
any
that
stand
in
relation
to
him
,
so
farre
as
we
are
sensible
of
our
owne
failings
,
and
therefore
doe
depend
upon
him
for
strength
;
these
are
not
such
as
come
from
common
graces
,
Common
gifts
.
but
doe
accompany
sanctification
to
life
.
It
is
true
,
if
men
be
invested
with
common
gifts
,
they
may
be
acted
and
moved
to
many
duties
in
their
places
,
and
put
out
very
sweet
affections
to
the
duty
,
and
yet
doe
it
rather
out
of
the
power
of
their
owne
strength
,
and
rather
for
their
owne
glory
and
applause
,
then
from
any
dependance
upon
Christ
;
so
that
spirituall
life
hath
the
Lord
Jesus
for
its
root
,
and
the
Word
for
its
warrant
,
and
for
its
rule
to
walke
by
,
Psal.
119.6
.
Then
shall
I
never
be
ashamed
,
when
I
have
respect
unto
all
thy
Commandements
.
All
such
actions
will
be
accpptable
to
God
,
and
serviceable
to
men
;
and
also
aime
at
the
glory
of
God
for
the
end
,
that
is
,
their
last
end
,
and
all
such
other
ends
as
are
sub-ordinate
unto
that
,
the
building
up
of
Gods
Kingdome
,
Zach.
7.5
,
6
,
7.
When
ye
did
eate
,
did
ye
it
unto
me
,
saith
the
Lord
?
nay
,
did
ye
not
doe
it
to
your selves
?
Hos.
7.14
.
They
have
not
cryed
unto
me
with
their
heart
,
when
they
howled
upon
their
beds
.
Did
you
desire
in
your
prayers
to
bring
in
any
service
to
God
,
to
tend
to
his
honour
and
glory
?
And
did
you
debase
your
owne
soules
before
him
,
that
you
might
finde
help
from
him
?
Or
,
did
you
not
this
to
your selves
,
or
for
your
owne
deliverance
,
and
redemption
,
and
freedome
from
such
bondage
and
other
miseries
that
lay
upon
you
,
so
that
if
God
see
men
goe
about
such
duties
meerly
for
themselves
,
they
are
wanting
of
this
spirituall
life
.
So
then
,
doe
but
lay
these
things
together
,
doe
you
finde
a
man
that
is
desirous
to
be
doing
good
duties
,
but
is
it
to
please
others
,
or
is
it
out
of
the
bonds
of
authority
that
lyes
upon
him
?
Doe
you
see
them
have
affection
to
duties
,
but
out
of
their
place
and
calling
,
or
in
their
calling
;
they
doe
such
duties
but
rather
out
of
their
own
strength
,
then
from
the
strength
of
Christ
,
and
not
out
of
a
conscionable
respect
to
all
the
Commandements
of
God
;
or
if
it
be
from
outward
principles
,
and
to
wrong
ends
,
the
glory
of
God
not
sought
after
,
nor
tending
to
the
building
up
themselves
,
nor
others
in
grace
;
all
these
are
such
as
men
may
be
carried
to
doe
from
outward
respects
;
they
may
doe
something
that
one
would
thinke
would
argue
life
,
but
all
the
duties
they
doe
by
their
owne
strength
is
like
a
Spider
,
that
weaves
a
webbe
out
of
her
owne
bowels
,
we
follow
not
the
rule
of
the
Word
exactly
,
but
are
ever
wheeling
about
to
our
owne
ends
,
and
to
those
respects
that
concerne
our selves
rather
then
to
the
glory
of
God
,
and
the
Churches
good
;
it
is
true
,
no
man
that
hath
common
graces
,
men
that
have
gifts
of
preaching
,
and
gifts
of
praying
may
love
to
act
,
and
move
them
,
or
any
other
zealous
gift
;
but
yet
notwithstanding
you
shal
finde
this
to
be
true
,
that
till
the
heart
be
sanctified
by
the
life
of
Christ
,
we
ever
detaine
all
the
graces
of
God
in
unrighteousnesse
,
as
the
Romans
and
Gentiles
did
,
detaine
the
truth
of
God
in
unrighteousnesse
,
Rom.
1.18
.
So
we
by
a
spirit
of
ypocrisie
,
detaine
all
the
graces
of
God
in
unrighteousnesse
,
and
in
Hypocrisie
;
whereas
God
hath
given
us
every
grace
,
and
the
manifestation
thereof
to
edifie
himselfe
,
and
to
glorifie
God
withall
.
We
wonderfully
magnifie
our selves
withall
,
and
make
our selves
goodly
in
the
eyes
of
men
;
we
are
full
of
our selves
,
and
thinke
we
have
this
and
that
in
us
that
will
serve
our
turne
,
and
reach
our
owne
ends
,
this
is
not
a
life
of
grace
,
but
is
indeed
a
dead
worke
all
that
we
doe
;
and
therefore
rest
not
in
any
such
kinde
of
life
and
motion
:
But
if
you
finde
an
inward
inclination
of
soule
to
Spirituall
duties
,
and
to
those
duties
in
speciall
that
are
pertinent
to
your
place
,
and
if
they
be
not
within
the
compasse
of
your
calling
,
you
dare
not
reach
unto
them
;
and
in
your
calling
,
you
do
them
not
out
of
desire
to
be
seen
of
men
,
but
you
are
doing
good
duties
out
of
a
sence
of
your
owne
inability
to
reach
any
duty
in
your
calling
,
much
lesse
of
Gods
service
,
and
in
them
all
,
you
observe
every
commandement
of
God
,
and
the
ends
you
aime
at
are
singly
,
that
God
may
be
glorifyed
,
and
that
God
may
see
you
,
and
not
man
;
that
good
may
be
done
by
you
in
your
places
,
in
Church
,
and
Family
,
and
Commonwealth
,
and
that
thereby
others
might
be
brought
on
to
God
,
and
his
Kingdome
increased
,
this
very
motion
and
inclination
of
your
hearts
is
an
argument
that
you
have
a
stirring
spirit
to
spiritual
duties
,
and
this
is
spirituall
life
in
Christ
:
And
therefore
,
by
how
much
the
more
God
shall
give
you
an
heart
to
bee
doing
your
works
and
duties
in
this
order
,
so
much
the
more
comfort
you
shal
gather
to
your
souls
,
that
undoubtedly
Christ
hath
shed
abroad
his
spirit
in
you
,
by
which
you
are
able
to
doe
that
which
else
you
could
not
have
reached
unto
.
Quest.
You
say
unto
me
,
may
not
a
good
Christian
man
have
his
heart
so
dead
,
that
he
is
unfit
to
pray
;
or
preach
,
or
to
instruct
his
Family
,
or
for
the
duties
of
his
calling
;
fit
,
and
good
for
nothing
:
And
is
a
soule
in
such
a
case
as
this
altogether
void
of
spirituall
life
,
and
sanctification
?
is
there
not
sometimes
a
kind
of
a
coath
come
upon
a
Christian
,
that
so
benumbs
his
spirit
,
that
he
performes
no
duties
at
all
,
but
if
he
might
have
his
owne
mind
,
he
would
not
pray
at
all
,
nor
receive
Sacraments
?
Is
not
this
sometimes
the
case
of
Christian
?
and
will
you
say
that
such
an
one
is
a
dead
soule
,
because
he
is
altogether
listlesse
,
and
dead-hearted
to
move
to
any
spirituall
duty
?
Answ.
It
is
true
,
there
may
fall
such
a
deadnesse
upon
the
heart
of
Christian
men
,
that
they
are
both
unable
and
unwilling
to
any
spiritual
duty
.
Which
commonly
God
leaves
his
servants
unto
,
when
he
hath
found
them
acting
and
moving
in
their
own
strength
,
and
upon
their
detaining
of
the
graces
of
God
in
unrighteousnesse
,
Causes
of
deadnes
of
heart
.
and
diverting
them
rather
to
their
own
praise
in
the
world
,
then
the
edifying
of
the
people
of
God
,
or
the
glorifying
of
his
own
name
,
when
God
sees
we
are
much
of
our selves
,
and
thinke
we
can
doe
much
by
the
strength
of
grace
we
have
received
,
then
God
is
wont
to
leave
us
cold
and
dead
,
so
as
we
know
not
in
the
world
what
to
doe
,
nor
are
we
willing
to
do
any
thing
;
The
very
presence
of
a
duty
,
and
the
thoughts
of
it
,
is
an
horror
to
such
soules
in
such
cases
;
we
have
been
too
busie
in
our
own
strength
,
and
too
mighty
in
the
grace
we
have
received
,
and
rather
aimed
at
our selves
then
at
him
,
and
then
no
marvaile
if
God
leave
us
to
a
world
of
deadnesse
.
But
when
God
hath
thus
by
this
meanes
let
us
see
,
that
all
our
life
is
in
him
,
and
that
we
are
dead
hearted
further
then
we
have
life
from
him
,
then
God
is
wont
not
to
faile
,
but
to
help
us
thus
farre
at
the
least
,
to
looke
with
a
wist
,
and
a
sad
eye
upon
the
forlornnes
of
our
estates
,
and
to
cry
out
of
our selves
,
O
what
dead
hearted
Creatures
,
and
dull
spirited
things
are
we
and
bemoane
our selves
as
Paul
did
,
Rom.
7.18
.
I
see
that
in
me
,
that
is
,
in
my
flesh
,
Remedies
against
deadnesse
.
dwels
no
good
thing
.
Sometimes
I
have
a
minde
to
doe
good
duties
,
but
I
finde
that
I
have
no
strength
to
performe
;
Paul
comes
to
Macedonia
,
and
he
had
an
open
doore
,
a
faire
calling
to
preach
,
but
he
had
no
heart
to
it
,
because
he
found
not
Titus
his
brother
there
.
Now
when
this
is
the
case
of
a
Christian
man
,
that
he
is
strait
,
and
dead
hearted
,
he
groanes
under
the
burthen
of
it
,
and
he
lookes
at
it
with
sad
countenance
,
and
sees
he
is
not
well
,
but
is
ready
to
complaine
of
it
;
now
this
sence
and
complaint
of
deadnesse
,
and
using
the
best
meanes
to
raise
himselfe
up
out
of
this
deadnesse
,
this
is
an
action
of
Spirituall
life
.
It
is
an
act
of
Spirituall
life
for
a
man
to
be
sensible
of
his
owne
deadnesse
,
which
in
time
workes
the
soule
of
a
Christian
to
a
more
constant
dependance
upon
Christ
for
life
,
and
makes
him
more
observeable
of
the
Word
,
and
more
ingenuous
and
sincere
in
looking
at
the
glory
of
God
,
and
the
Churches
good
,
more
then
his
owne
;
and
by
how
much
the
more
we
come
to
this
passe
,
and
the
more
we
have
respect
to
the
Word
as
our
daily
rule
,
so
much
the
more
All
our
stirrings
in
our
callings
is
a
motion
of
Spirituall
life
,
and
argues
the
life
of
sanctification
,
shed
abroad
in
our
hearts
.
Secondly
,
another
action
of
life
is
feeding
,
2
Signe
of
spirituall
life
.
the
creature
that
feeds
it selfe
is
able
to
live
,
Joh.
6
,
35.
explained
,
Iohn
6.35
.
Except
you
eate
my
Flesh
,
and
drinke
my
Blood
,
you
have
no
life
in
you
.
He
doth
not
speake
of
the
Sacrament
of
the
Lords
Supper
there
,
for
it
was
not
then
instituted
;
but
yet
it
is
true
of
that
,
as
wel
as
of
any
other
Ordinance
of
God
,
the
Body
and
Blood
of
Christ
,
fed
upon
in
Word
and
Sacrament
;
and
Christian
communion
,
in
hearing
and
reading
the
Word
,
and
if
Christ
had
ordained
more
Ordinances
then
he
hath
,
yet
when
he
hath
had
ordained
any
Spirituall
Ordinance
,
the
feeding
upon
Christ
in
that
Ordinance
,
had
been
an
argument
of
Spirituall
life
;
Except
yee
eate
his
flesh
,
and
drinke
his
blood
,
yee
have
no
life
in
you
.
This
is
an
argument
of
Spirituall
life
,
when
a
man
in
every
duty
that
he
takes
in
hand
,
and
is
sensible
in
them
all
in
some
measure
,
though
not
alwayes
easie
to
be
discerned
at
first
;
but
if
in
every
duty
of
Christianity
that
you
performe
,
and
in
every
Ordinance
of
God
you
feed
upon
Christ
,
then
you
have
life
in
Christ
,
so
that
let
a
man
observe
it
;
You
heare
the
Word
,
and
you
receive
Sacraments
,
and
you
partake
in
Christian
company
;
Doe
you
eate
the
flesh
of
Christ
there
?
and
drinke
his
blood
there
?
If
so
,
then
it
is
well
;
when
you
heare
the
Word
,
is
the
Blood
of
Christ
,
or
is
the
flesh
of
Christ
there
?
or
is
either
of
both
there
to
feed
upon
?
Or
in
prayer
,
or
in
any
other
duty
that
you
take
in
hand
,
doe
you
feed
upon
Christ
in
it
?
If
you
feed
upon
him
there
,
you
have
life
,
and
he
that
feeds
not
,
lives
not
;
if
a
man
forbeare
his
meat
he
cannot
long
subsist
.
It
is
true
,
a
man
may
live
for
a
while
and
finde
no
rellish
in
any
thing
,
but
in
time
he
must
finde
relish
in
them
,
else
he
cannot
be
preserved
.
Quest.
But
how
shall
I
know
that
I
doe
feed
upon
Christ
in
every
Ordinance
?
Ans.
1.
A
soule
longs
after
Christ
in
Ordinance
.
First
,
Whether
doe
you
finde
an
inward
longing
desire
in
your
souls
after
the
Lord
Jesus
Christ
in
the
duties
you
goe
about
?
Doe
you
come
with
a
desire
to
finde
Christ
in
his
Ordinance
,
hungring
and
thirsting
,
and
not
satisfied
unlesse
you
finde
Christ
?
that
is
the
nature
of
hungring
and
thirsting
and
so
is
the
case
here
.
This
desire
and
thirst
is
such
an
unquenchable
desire
,
as
that
without
Christ
it
is
by
no
meanes
satisfied
;
doe
you
therefore
finde
an
inward
longing
to
find
and
meet
with
the
Lord
Jesus
,
in
the
Word
that
you
read
or
heare
,
in
the
Sacraments
that
you
receive
,
and
such
a
longing
desire
,
as
that
if
you
finde
not
Christ
there
,
you
goe
away
poore
and
dead
,
and
finding
your
hearts
unsatisfied
is
an
evident
signe
of
life
,
for
you
came
to
an
Ordinance
,
and
desired
to
finde
Christ
there
,
and
there
he
was
not
;
what
then
,
Cant.
3.1
,
2
,
3.
to
the
bed
of
the
Ordinances
,
the
Church
goes
to
seek
and
to
finde
Christ
,
by
night
I
sought
him
,
that
was
in
a
time
of
calamity
,
that
she
could
plainly
discerne
she
found
him
not
,
and
she
sought
him
in
every
other
Ordinance
,
but
found
him
not
,
or
sign
of
life
;
she
hungers
,
and
sought
out
after
him
,
but
could
not
finde
him
,
and
when
she
missed
him
was
not
satisfied
.
If
a
man
come
to
an
Ordinance
and
find
nothing
there
,
Note
this
.
and
yet
when
he
is
gone
,
he
is
satisfied
,
he
is
well
enough
;
that
soule
hath
either
no
life
at
all
,
or
life
in
a
swound
,
or
cold
without
stirring
and
motion
;
there
is
not
an
hungering
desire
after
him
,
when
you
can
come
and
goe
away
unsatisfied
,
and
yet
be
well
contented
too
.
Secondly
,
feeding
hath
another
worke
,
Strength
and
sweetnesse
in
the
ordinance
.
the
former
is
but
a
preparation
,
or
supposition
of
feeding
,
but
a
man
also
then
feeds
when
he
findes
some
sweetnesse
,
and
rellish
in
the
meat
that
he
eates
,
that
doth
ever
accompany
feeding
,
and
is
a
signe
that
a
man
doth
feed
,
the
stomach
doth
well
affect
the
meat
it
feeds
on
;
have
you
then
found
some
sweet
rellish
in
the
Ordinances
,
the
Gospell
is
a
sweet
savour
to
them
that
are
saved
,
2
Cor.
2.15
,
16.
and
as
for
savour
to
smell
,
so
,
as
a
sweet
savour
to
the
taste
;
doe
you
therefore
finde
some
kinde
of
sweetnesse
,
a
spirituall
sweetnesse
in
the
Word
you
heare
,
or
read
,
or
Sacraments
you
receive
,
or
prayers
that
you
make
?
Are
they
such
a
comfort
or
sweetnesse
to
you
,
that
you
finde
in
this
or
that
promise
,
or
commandement
,
or
doctrin
,
any
word
of
life
?
Do
you
finde
strength
,
and
sweetnesse
in
it
?
It
is
an
evident
signe
of
life
,
because
you
finde
sweetnesse
in
it
,
it
s
a
signe
of
health
to
rellish
a
sweetnesse
in
our
meat
;
for
a
sick
man
,
it
may
be
,
eates
,
and
drinkes
,
but
he
findes
no
sweetnesse
in
it
,
and
that
is
a
part
of
his
complaint
that
he
cannot
relish
his
meat
,
and
it
is
true
,
it
may
be
a
man
that
hath
some
life
in
him
,
feels
no
relish
,
no
savour
in
any
Ordinance
;
but
then
he
sees
he
is
sicke
,
and
he
complaines
of
it
to
God
,
but
yet
notwithstanding
if
a
man
doe
finde
sweetnesse
,
and
relish
there
,
it
is
an
evident
argument
not
of
life
only
,
but
of
health
,
and
such
as
will
maintaine
spiritual
life
;
but
if
a
man
find
no
sweetnesse
in
it
he
cannot
live
,
for
were
there
life
,
it
would
finde
sweetnesse
.
Thirdly
,
3.
Particular
applying
of
the
Word
.
in
all
feeding
,
there
is
a
taking
of
the
meate
downe
,
and
not
spitting
it
out
,
but
we
receive
it
downe
,
and
there
it
lyes
in
our
stomachs
,
and
we
chew
upon
it
,
and
there
it
rests
,
but
if
we
cast
it
up
againe
,
then
we
feed
not
;
it
is
an
ill
signe
when
we
cast
it
away
as
soone
as
we
receive
it
.
If
Gods
Word
abide
with
us
,
and
in
us
,
that
we
doe
not
reject
it
,
but
hide
it
in
our
hearts
,
that
so
we
might
not
sinne
against
God
,
Psal.
119.11
.
and
receive
it
by
a
wise
applying
of
it
to
our
owne
soules
,
receive
it
into
the
inward
man
,
and
apply
our selves
to
every
duty
commanded
us
,
so
farre
as
concernes
our
callings
,
and
our
estates
,
and
takes
notice
of
every
threatning
,
that
we
had
need
looke
to
it
,
so
farre
as
we
might
sinne
against
God
;
if
we
thus
take
the
Word
of
God
downe
into
our
hearts
,
and
make
it
our
owne
case
,
and
therefore
keepe
it
within
our selves
,
and
give
up
our selves
in
some
measure
to
be
bowed
by
it
,
and
hide
it
in
our
hearts
,
and
lets
it
sit
next
our
hearts
,
then
truly
we
doe
feed
upon
it
,
and
it
secretly
conveyes
strength
into
us
,
though
sometimes
we
lesse
discerne
it
.
Fourthly
,
4.
Conformity
to
the
Word
in
everything
all
feeding
containes
in
it
a
conversion
of
the
meat
into
the
thing
nourished
,
so
as
that
which
we
feed
upon
,
it
becomes
our selves
,
it
is
all
one
with
our selves
;
in
time
it
is
so
digested
,
and
turned
into
our
nature
,
that
every
part
hath
sucked
in
its
owne
nourishment
,
every
part
hath
received
something
of
that
which
was
inwardly
received
.
This
hath
been
anciently
observed
,
this
is
somewhat
more
then
receiving
Christ
by
faith
,
for
when
we
apply
every
word
to
our selves
,
and
make
Christ
ours
,
that
is
receiving
him
to
be
ours
;
yet
it
is
a
further
worke
to
be
conformable
to
the
Lord
Jesus
Christ
in
every
thing
,
to
be
confirmed
and
established
in
the
Promises
,
and
to
be
quickned
by
them
,
to
be
terrified
by
threatnings
,
and
to
stand
in
awe
of
every
word
of
God
,
and
to
be
bowed
to
an
inward
subjection
to
Christ
,
day
by
day
,
by
the
word
we
receive
;
this
is
a
further
mighty
worke
of
grace
:
If
therefore
hee
be
a
Christian
,
that
by
the
Word
and
Ordinances
he
receives
,
he
is
fashioned
and
made
conformable
to
Christ
;
meek
,
and
righteous
,
and
lowly
,
and
holy
as
he
is
,
and
willing
to
do
any
good
Office
for
the
Church
of
God
,
and
goe
up
and
down
doing
good
,
and
needs
no
further
motion
this
way
,
but
as
Christ
moves
him
,
it
is
a
signe
that
he
feeds
upon
Christ
.
Christ
is
turned
into
his
nature
,
or
which
is
more
,
his
nature
,
is
rather
turned
into
the
nature
of
Christ
;
the
nourishment
being
so
strong
makes
us
become
such
as
he
is
in
this
world
.
Now
when
we
are
conformable
to
the
Lord
Jesus
Christ
by
the
Ordinances
that
we
partake
in
,
it
is
an
evident
sign
that
we
there
feed
upon
him
:
And
therefore
try
your selves
by
this
signe
of
sanctification
,
if
you
live
,
you
feed
on
Christ
,
and
except
you
so
doe
,
you
have
no
life
in
you
,
so
then
consider
,
do
I
feed
upon
the
flesh
of
Christ
,
and
drinke
his
blood
,
and
do
I
finde
a
spirituall
appetite
to
the
Lord
Jesus
raised
up
in
my
soule
?
and
do
I
find
any
spiritual
refreshment
and
strength
by
that
which
I
do
partake
in
?
and
that
which
I
so
find
sweetnesse
in
,
I
apply
it
to
my
own
estate
,
and
convey
it
into
the
inward
part
of
my
heart
,
that
I
may
be
able
to
drink
it
up
as
my
lot
and
portion
:
And
do
I
by
this
strength
of
grace
grow
like
to
Christ
?
and
do
I
more
adorn
the
Gospell
of
Christ
?
this
is
an
evident
signe
you
live
,
for
you
feed
upon
spirituall
food
,
which
is
an
argument
of
spiritual
life
;
no
man
can
feed
upon
spirituall
food
,
but
he
that
lives
,
and
such
a
life
as
hee
lives
in
Christ
:
Let
a
man
come
to
the
Word
without
an
appetite
to
it
,
and
when
he
comes
find
no
nourishment
nor
refreshment
in
it
,
and
applyes
nothing
as
is
said
to
him
;
but
let
such
and
such
looke
to
it
,
he
never
hears
profitably
,
that
doth
not
particularly
apply
that
which
he
heares
;
and
if
he
apply
it
,
he
rather
stormes
at
it
,
it
is
an
evident
argument
that
such
a
man
hath
no
life
in
him
at
all
.
Not
that
you
should
here
look
at
the
naturall
body
and
blood
of
Christ
,
for
that
were
a
Canaball
eating
and
drinking
.
That
which
the
Church
of
Rome
puts
upon
the
Church
of
God
at
this
day
;
but
our
Saviour
tells
you
the
meaning
of
this
place
,
It
is
the
spirit
that
quickeneth
,
the
flesh
profiteth
nothing
;
had
a
company
of
Roman
Souldiers
fallen
upon
Christ
,
and
either
out
of
wrath
against
him
,
or
love
to
themselves
,
had
pulled
him
in
peeces
and
eaten
him
,
goblet
by
goblet
,
it
had
profitted
them
nothing
;
had
men
eaten
the
reall
body
of
Christ
and
drunk
up
his
blood
,
and
joyned
with
others
in
so
doing
,
and
left
none
of
him
,
al
this
had
profited
them
nothing
,
nay
,
it
profits
nothing
,
for
the
Capernites
aske
the
question
,
How
can
this
man
give
us
his
flesh
to
eat
?
it
is
an
hard
saying
,
they
thought
it
incredible
,
v.
5.2
.
they
would
think
it
a
savage
bruitishnesse
to
fal
upon
him
in
that
manner
,
and
therefore
our
Saviour
so
confesseth
,
that
it
is
no
part
of
his
meaning
,
that
they
should
eate
and
drinke
his
reall
body
and
blood
:
but
hee
meanes
the
breathing
of
the
spirit
in
the
Ordinances
,
if
you
can
rellish
,
Note
this
.
and
feed
upon
that
;
and
grow
to
be
such
as
Christ
was
in
this
world
,
that
was
the
meate
and
drinke
of
his
soule
,
if
you
grow
humble
and
meek
,
and
be
transformed
into
the
spirit
of
Christ
,
if
you
see
your
spirits
conformable
to
the
will
of
Christ
,
it
is
a
signe
of
the
life
of
holinesse
in
your
soules
,
which
God
hath
given
you
through
Christ
.
A
third
effect
of
the
life
of
sanctification
,
3
Signe
is
growth
,
for
that
which
lives
,
growes
till
it
come
to
its
full
perfection
,
so
in
all
naturall
,
Growth
in
grace
.
vegitative
,
or
sensitive
life
;
if
it
live
,
it
growes
,
till
it
come
to
its
full
maturity
,
when
it
comes
to
its
full
vigour
and
strength
,
it
may
decay
and
stand
at
a
stay
;
but
a
Christians
life
never
comes
to
that
,
till
it
come
to
the
life
of
glory
,
to
the
full
measure
of
the
stature
of
Christ
:
In
this
life
we
cannot
come
to
that
,
but
therefore
it
is
that
we
grow
to
the
end
of
our
dayes
,
and
then
are
forthwith
translated
to
immortallity
,
ye
desire
the
sincere
milk
of
the
word
,
that
ye
may
grow
thereby
,
1
Pet.
2.2
.
and
2
Pet.
3.18
.
grow
in
grace
:
and
God
hath
given
us
Ministers
to
teach
and
instruct
us
,
till
we
all
grow
to
be
perfect
in
Christ
Jesus
,
Eph.
4.11
,
12
,
13.
Col.
2.19
.
Increase
with
the
increasings
of
God
,
with
divine
and
inlarged
and
spirituall
increasing
,
so
doth
the
body
of
Christ
grow
,
and
all
the
members
of
it
:
they
grow
in
grace
,
and
in
the
knowledge
of
the
Lord
Jesus
Christ
:
So
that
this
is
a
third
effect
of
life
,
if
a
man
can
find
his
heart
to
grow
.
Quest.
But
doth
not
many
a
Christian
stand
at
a
stay
,
and
sometimes
grow
backward
,
and
fall
from
their
first
love
,
fall
from
the
fruitfullnesse
and
goodnesse
,
and
rootednesse
in
Christ
,
though
not
wholly
cut
off
,
yet
falling
from
the
firmenesse
in
grace
,
and
the
power
of
grace
,
and
from
fruitfullnesse
,
and
the
abundance
of
the
worke
of
righteousnesse
.
Answ.
It
is
true
,
many
a
soule
doth
so
for
a
while
,
but
if
so
bee
,
that
God
doe
give
a
Christian
man
,
not
to
grow
,
we
must
not
say
therefore
he
doth
not
live
,
not
but
that
a
man
for
a
time
,
may
be
weake
;
as
a
living
man
in
sicknesse
may
be
very
weake
,
his
spirit
faile
,
and
his
strength
faile
,
and
his
worke
and
imployment
fails
him
,
and
he
can
do
nothing
,
neither
eate
,
nor
drink
,
no
not
so
much
as
leane
upon
a
staffe
,
but
may
lye
bed-rid
,
but
yet
such
a
man
feeles
a
sensible
distemper
of
his
body
,
and
he
ceaseth
not
to
use
the
best
means
he
can
,
and
so
in
the
end
he
comes
to
grow
and
recovers
his
first
love
againe
in
some
measure
;
some
also
there
are
,
that
by
sinfull
lusts
waste
,
instead
of
growing
,
as
a
theefe
in
a
candle
wasts
it
,
but
if
there
be
a
theefe
in
the
heart
,
a
lurking
lust
in
the
soule
;
a
living
soule
is
not
well
till
it
be
removed
,
by
some
good
means
or
other
,
that
so
it
may
recover
it selfe
.
It
is
sometimes
the
case
of
a
Christian
,
as
David
speakes
,
Psal.
39.
ult.
Oh
spare
a
little
that
I
may
recover
any
strength
;
so
a
Christian
man
if
he
find
himselfe
in
a
decay
,
that
he
is
dead
and
heartlesse
in
every
spirituall
performance
,
oh
then
spare
a
little
,
that
I
may
recover
my
strength
:
Now
hee
is
afraid
to
dye
in
such
a
case
,
but
hee
would
now
have
some
time
,
that
he
may
recover
his
first
love
and
his
first
fruits
,
and
that
his
faith
might
not
vanish
away
in
ashes
and
smoak
,
if
he
see
that
his
spirit
decayes
,
he
considers
then
,
whence
he
is
fallen
,
Rev.
2.4.5
.
and
repents
,
and
doth
his
first
workes
:
This
is
the
nature
of
repentance
,
it
purges
out
;
Repentance
the
best
purge
it
purges
out
the
noysome
humours
that
brought
the
body
into
languish
and
decay
.
Repentance
is
the
cheifest
purge
,
and
so
then
wee
doe
our
first
workes
,
and
attain
to
our
first
love
,
and
grow
more
at
the
last
then
at
the
first
,
Rev.
2.19
.
and
therefore
this
is
to
be
considered
of
,
a
Christian
man
is
a
growing
man
,
if
not
always
in
the
bulke
,
which
is
easie
to
bee
discerned
,
as
to
grow
in
strength
and
rootednesse
,
&c.
yet
surely
he
growes
to
more
sweetnesse
of
spirit
.
An
Apple
is
sometimes
grown
to
full
growth
upon
a
tree
,
yet
grows
not
sweet
till
a
good
time
after
,
but
in
time
it
will
:
So
a
Christian
,
though
it
may
be
he
shall
never
get
more
knowledg
then
he
hath
,
or
more
ability
,
but
though
the
case
so
stand
,
Simile
.
that
you
are
like
to
grow
no
further
;
yet
you
may
grow
to
more
sweetnesse
,
and
mellownesse
,
to
more
love
to
your
brethren
,
and
be
more
ready
to
deny
your selves
of
that
arrogancy
of
spirit
,
and
pride
he
is
now
addicted
to
.
And
so
a
Christian
growes
in
sweetnesse
,
and
growes
in
rootednesse
of
spirit
,
and
sees
his
more
want
of
Christ
,
and
gets
faster
hold
on
Christ
.
And
though
he
cannot
grow
more
tall
in
his
outward
expression
,
nor
more
painful
;
yet
in
these
two
no
Christian
that
growes
,
but
if
he
be
living
and
healthful
,
he
growes
in
firmenesse
and
rootednesse
in
Christ
,
and
in
great
dependance
upon
him
,
from
day
to
day
in
his
wayes
,
And
he
growes
in
more
sweetnesse
,
aymes
more
at
Gods
glory
,
and
is
more
in
love
to
his
brethren
,
and
more
denys
himselfe
in
his
own
matters
.
And
if
he
grow
not
here
,
he
is
either
no
living
Christian
in
truth
,
or
no
healthfull
Christian
;
and
if
a
man
see
this
,
and
not
bewaile
his
not
growing
in
these
,
he
hath
no
life
at
all
in
him
;
a
man
that
growes
harsh
,
and
unsavoury
and
doth
not
take
a
course
to
repent
of
it
,
it
s
a
thousand
to
one
there
is
no
life
at
all
in
him
,
but
if
a
man
grow
,
though
but
in
amiablenesse
,
and
selfe-denial
,
and
more
firmly
in
Christ
,
and
more
assured
of
Gods
grace
and
mercy
,
and
more
depend
upon
Christ
for
what
he
doth
,
and
can
do
nothing
without
Christ
,
and
he
knowes
it
by
experience
,
that
unlesse
a
man
so
grow
,
there
is
no
life
in
him
.
Fourthly
,
4.
Effect
of
the
life
of
Sanctification
.
another
effect
of
the
life
of
sanctification
is
this
,
life
is
such
a
thing
as
hath
an
expulsive
power
to
expell
,
and
drive
out
of
the
body
that
which
is
noysome
and
hurtfull
to
it
,
and
will
cast
and
sweat
it
out
;
Nature
cannot
endure
to
be
clogged
with
superfluity
,
out
it
must
one
way
or
other
,
Nature
will
ease
it selfe
,
it
cannot
long
subsist
;
paine
and
sicknesse
is
grievous
,
and
painfull
to
Nature
;
if
any
thing
trouble
the
stomach
,
or
the
body
,
out
it
must
by
vomit
,
or
purge
,
it
cannot
stay
if
the
man
be
living
;
so
if
grace
be
but
living
in
the
soule
,
there
is
an
expulsive
power
in
the
soule
,
that
will
purge
away
that
which
is
contrary
to
it
,
it
cannot
endure
superfluity
,
but
away
it
must
goe
,
there
it
cannot
stay
,
nothing
will
he
keep
,
but
that
which
is
convenient
for
him
:
A
Christian
,
looke
whatsoever
it
be
that
a
Christian
findes
superfluous
,
and
findes
contrary
to
the
life
of
Christ
in
his
soule
,
either
too
much
,
or
contrary
to
his
spirit
,
that
he
abandons
it
more
or
lesse
by
degrees
,
measure
after
measure
,
and
time
after
time
;
so
the
Apostle
exhorts
,
Jam.
1.21
.
Lay
apart
all
filthinesse
and
superfluity
of
naughtinesse
,
&c.
If
there
be
any
thing
which
is
superfluous
,
or
filthy
,
away
with
it
,
let
it
not
rest
there
;
and
if
it
be
for
no
good
purpose
,
let
it
have
no
rest
in
thee
.
There
is
many
parts
of
knowledge
that
is
not
contrary
to
the
life
of
sanctification
,
but
are
more
then
we
shall
have
use
of
in
our
callings
,
and
though
they
may
be
such
things
as
others
may
make
use
of
,
yet
they
are
superfluous
when
they
are
of
no
use
to
us
in
our
callings
,
then
put
them
away
unlesse
they
be
of
use
either
for
necessity
,
or
expediency
,
then
nature
will
cast
them
away
,
especially
if
they
be
naughty
things
;
they
are
more
then
superfluous
,
then
they
are
noysome
and
hurtfull
;
and
therefore
a
Christian
man
principally
casts
away
that
which
is
noysome
,
and
corrupt
;
both
doubting
and
presumption
is
contrary
to
the
life
of
faith
,
and
therefore
must
be
cast
out
,
cast
out
all
feares
,
and
all
selfe
confidence
,
Perfect
love
casteth
out
feare
,
1
Joh.
4.18
.
Faith
strives
against
feare
,
and
love
strives
against
malice
,
and
patience
strives
against
frowardnesse
,
modesty
against
pride
,
and
so
every
of
God
;
wonder
to
see
how
it
will
by
the
degrees
either
sweat
them
out
,
or
else
set
themselves
by
some
serious
duties
of
humiliation
,
and
so
cleanse
themselves
from
all
filthinesse
of
flesh
and
spirit
,
2
Cor.
7.1
.
that
he
may
grow
to
perfect
holinesse
in
the
feare
of
God
.
He
is
weary
of
it
,
and
that
life
of
grace
casts
out
all
the
life
of
sinne
;
he
lookes
at
the
life
of
this
world
as
something
in
it
that
is
good
,
yet
so
much
of
the
world
as
he
sees
he
cannot
well
manage
,
but
with
cumberance
to
the
Spirit
of
grace
,
he
layes
it
aside
,
and
meddles
not
with
it
,
he
studies
no
more
then
to
use
in
a
practicall
life
;
he
would
live
as
David
in
Sauls
Armour
,
when
he
sees
it
troubles
him
he
layes
it
aside
.
So
shall
you
finde
it
with
a
Christian
,
these
things
are
unprofitable
for
him
;
keepe
them
out
of
your
soules
least
they
prove
a
snare
to
you
,
and
whatever
is
superfluity
cast
it
out
,
and
whatever
distracts
you
,
and
clogs
you
with
cares
,
out
with
it
;
whatever
is
a
burden
to
the
life
of
grace
,
cast
out
all
such
things
.
Fifthly
,
5
Signe
,
life
propagates
its
like
.
The
last
act
of
the
life
of
sanctification
is
the
begetting
of
the
like
,
and
propagating
according
to
their
kinde
;
it
is
the
nature
both
of
Spirituall
and
Naturall
life
,
it
propagates
its
kinde
,
though
at
the
first
it
may
be
weake
,
yet
it
growes
to
that
temper
by
which
it
may
propagate
,
and
the
life
of
grace
is
most
strong
in
this
regard
,
it
no
sooner
moves
and
feeds
,
or
growes
in
any
measure
,
or
begins
to
expell
any
ill
matter
,
but
it
will
have
a
minde
to
be
fruitfull
begetting
its
kinde
,
and
that
is
above
naturall
life
;
a
Christian
is
most
apt
and
ready
to
draw
on
others
to
be
like
himselfe
.
As
soone
as
ever
the
woman
of
Samaria
saw
that
Jesus
was
indeed
the
Messiah
,
and
found
,
true
sweetnesse
in
him
,
the
very
same
houre
she
runs
into
the
Towne
,
and
tells
her
neighbours
,
Come
see
a
man
that
hath
told
me
all
that
ever
I
did
,
(
Joh.
4.29
.
)
Is
not
he
the
Christ
?
and
when
they
came
and
saw
it
they
said
,
We
beleeve
,
not
because
of
thy
Word
,
but
because
we
have
heard
him
our selves
,
and
we
know
that
this
is
indeed
the
Christ
.
This
is
the
proper
nature
of
true
life
,
as
soone
as
they
are
truly
begotten
,
they
beget
others
of
their
owne
kinde
,
not
but
that
sometimes
a
Christian
soule
hides
himselfe
long
,
before
he
be
well
setled
,
but
when
he
truly
discernes
that
he
lives
,
and
is
conscious
to
himselfe
that
God
will
be
gracious
to
his
soule
,
then
he
desires
to
propagate
the
like
grace
unto
others
,
Joh.
1.41
.
to
46.
when
one
had
found
Christ
,
they
call
others
to
come
and
see
,
Psal.
51.10
,
Then
shall
I
teach
transgressors
thy
wayes
,
and
sinners
shall
be
converted
to
thee
;
to
shew
you
,
that
if
God
will
but
worke
a
cleane
heart
in
David
,
and
renew
a
right
spirit
within
him
;
and
his
broken
bones
may
be
recovered
,
and
if
God
shall
be
pleased
to
establish
him
with
his
free
spirit
,
and
he
may
be
once
againe
assured
of
the
pardon
his
sins
;
then
will
he
teach
others
the
wayes
of
God
:
if
he
be
once
converted
himselfe
,
he
will
draw
on
as
many
others
as
he
can
.
Thus
you
have
five
signes
of
spirituall
life
.
SERMON
X.
1
JOHN
5.12
.
He
that
hath
the
Son
,
hath
life
,
and
he
that
hath
not
the
Son
,
hath
not
life
.
WE
are
now
in
the
next
place
to
see
how
we
may
discerne
life
by
the
properties
,
and
adjuncts
of
it
;
you
heard
before
of
the
effects
of
life
,
now
of
the
properties
and
qualities
of
this
life
,
by
discerning
of
which
we
may
know
that
we
have
life
.
There
be
three
properties
or
qualities
of
life
.
Three
properties
of
life
.
1.
Warmth
First
,
where
ever
there
is
life
,
there
is
some
warmth
,
2
King
.
9.34
.
when
the
Prophet
had
laine
upon
the
childe
,
and
had
done
so
seven
times
,
at
length
the
breath
of
the
childe
began
to
wax
warme
,
a
signe
that
life
was
a
restoring
,
and
thereby
the
Prophet
discerned
that
life
began
to
returne
into
the
body
of
the
childe
,
because
warmth
returned
;
and
so
is
the
presence
of
the
Spirit
of
grace
,
and
the
union
of
it
with
the
soule
and
body
of
a
man
,
it
makes
a
man
fervent
,
and
warme
;
Fervent
in
spirit
.
Rom.
12.11
and
therefore
it
is
that
it
is
resembled
unto
fire
,
Matth.
3.11
The
Holy
Ghost
shall
come
downe
upon
you
,
as
it
were
with
fiery
tongues
,
and
shall
warme
and
heate
you
,
with
whatever
duties
God
shall
call
you
to
,
1
Thes.
5.19
.
Quench
not
the
Spirit
;
now
quenching
belongs
to
fire
,
a
signe
therefore
that
the
spirit
is
of
a
fervent
nature
,
so
farre
forth
as
it
is
capable
of
any
quenching
and
destroying
by
the
Sons
of
men
,
and
2
Tim.
1.6
.
Stirre
up
the
gifts
of
grace
in
you
;
as
if
yee
stirred
up
the
embers
of
the
fire
,
so
stirre
up
,
and
kindle
the
gifts
of
God
which
is
in
you
,
blow
them
up
into
a
kindling
flame
,
so
that
all
these
things
expresse
thus
much
:
That
since
the
Spirit
of
life
which
is
in
Christ
Jesus
and
from
him
,
communicated
to
his
Members
is
a
spirit
of
heat
,
therefore
wheresoever
there
is
warmth
there
is
life
,
if
no
warmth
,
nor
heat
,
there
is
no
life
;
and
as
our
spirits
begin
to
wax
warme
,
so
we
grow
to
life
in
Christianity
.
Notable
is
that
expression
in
Luke
24.22
.
Did
not
our
hearts
burne
within
us
,
while
he
talked
with
us
of
the
Scriptures
?
to
shew
you
,
that
there
is
a
power
in
the
Word
,
to
convey
such
a
measure
of
the
Spirit
of
grace
to
the
Hearers
,
as
that
their
hearts
begin
to
glow
within
them
,
and
to
convey
some
heat
and
warmth
into
them
,
when
the
Word
is
powerfully
applyed
to
the
soule
.
For
the
further
opening
of
this
point
,
you
shall
see
it
in
some
things
principally
,
which
are
ever
found
in
some
measure
in
the
spirits
of
Christian
men
that
have
any
life
in
Christ
.
First
,
that
which
is
wonderfull
,
and
is
indeed
no where
found
but
in
them
,
their
very
knowledge
is
warme
,
Knowledge
warme
which
in
all
other
men
is
cold
;
knowledge
is
but
an
empty
speculation
,
brings
forth
no
great
matter
of
heat
;
but
in
a
Christian
,
his
knowledge
is
full
of
heat
,
Zeale
must
be
according
to
knowledge
,
knowledge
is
no
knowledge
without
zeal
,
and
zeale
is
but
a
wilde-fire
without
knowledge
,
Rom.
10.2
.
So
if
Christians
have
a
knowledge
of
God
,
but
no
zeale
,
there
is
no
saving
life
in
that
knowledge
,
it
is
not
the
knowledge
of
Gods
people
.
Notable
is
that
speech
of
our
Saviour
,
Joh.
5.35
.
(
speaking
of
John
)
He
was
a
burning
and
a
shining
light
,
not
only
a
shining
light
to
give
cleare
instruction
in
the
knowledge
of
the
Messiah
,
and
the
true
meaning
of
the
Law
,
but
withall
a
burning
light
;
Joh.
5.3
.
expounde●
so
as
that
he
had
a
notable
power
when
Hypocrites
came
before
him
to
burne
them
up
,
Mat.
3.12
.
And
so
where
ever
he
came
he
did
not
only
shew
them
what
they
should
doe
,
what
shall
we
Publicans
doe
,
and
what
shal
we
Souldiers
doe
?
Luk.
3.3
.
to
15.
but
he
did
burne
up
not
only
those
who
were
professed
enemies
to
the
wayes
of
grace
,
but
all
those
that
he
found
in
Hypocrisie
he
burnt
them
all
up
where
ever
he
came
,
and
if
he
did
not
finde
out
their
lusts
,
he
would
kindle
a
fire
in
them
;
he
warmed
Herod
in
such
sort
,
as
that
he
was
constrained
to
doe
many
things
,
according
to
Johns
Ministery
,
Mark
6.
and
so
shall
you
finde
it
in
all
the
Servants
of
God
,
that
according
to
their
life
,
if
there
be
true
life
,
there
is
true
burning
,
though
sometimes
their
burning
is
not
so
strong
as
their
life
,
yet
there
is
heat
and
fervency
of
spirit
mixed
with
their
knowledge
,
that
if
they
know
the
Will
of
God
they
are
inflamed
,
and
their
knowledge
of
Christ
will
not
suffer
them
to
be
barren
and
unfruitfull
,
2
Pet.
3.18
.
So
that
the
knowledge
which
a
Christian
man
hath
is
such
,
as
by
which
he
will
doe
what
he
ought
to
doe
;
if
he
see
sinne
in
his
brother
he
will
not
suffer
it
to
lye
there
,
Levit.
19.17
.
If
he
see
any
thing
amisse
in
his
brother
that
he
sees
not
in
himselfe
,
he
will
be
helpfull
to
him
;
where
the
Spirit
of
grace
is
lively
,
they
will
not
suffer
their
brethren
to
rest
in
sinne
,
much
lesse
themselves
;
and
therefore
this
is
the
warmth
of
this
knowledge
,
it
both
burnes
up
their
owne
lusts
like
chaffe
,
and
all
the
sinfull
distempers
that
we
see
in
the
lives
and
wayes
of
our
Brethren
;
this
is
one
part
of
the
heat
of
a
Christian
soule
,
that
his
knowledge
is
a
warme
knowledge
;
Look
what
he
knowes
he
thinkes
he
must
doe
,
whereas
another
man
knowes
many
things
,
but
he
doth
them
not
;
but
a
Christian
,
if
he
know
it
to
be
the
Will
of
God
he
must
doe
it
.
And
that
is
the
reason
why
Gods
servants
are
many
times
counted
very
busie
,
as
indeed
the
fire
is
ever
very
busily
working
,
no
creature
in
the
house
so
busie
as
the
fire
is
;
and
so
the
knowledge
of
Gods
people
makes
them
to
be
so
busie
in
doing
,
and
therein
they
expresse
the
life
of
Christ
.
Secondly
,
2.
Where
there
is
life
there
is
breath
.
where
ever
is
true
life
there
is
this
warmth
,
a
warmth
in
their
breath
,
both
in
the
Naturall
and
Spirituall
body
;
in
this
Naturall
body
,
while
we
live
it
is
warme
,
and
so
long
as
we
live
we
breath
more
or
lesse
,
it
is
but
for
a
little
time
,
if
at
all
,
breath
be
intercepted
,
it
may
be
in
some
suddaine
fits
,
but
ordinarily
if
it
tarry
long
it
is
a
signe
of
death
;
but
if
there
be
life
there
is
breathing
,
and
that
breathing
is
warme
,
some
warme
breath
comes
from
him
that
is
alive
.
And
truely
so
shall
you
finde
it
in
your
spirituall
life
.
If
there
be
any
true
life
in
the
heart
of
a
Christian
soule
,
there
is
alwayes
some
kind
of
warm
breathing
,
there
is
some
measures
of
warmth
in
his
prayers
;
the
prayers
of
an
hypocrite
ir
alwayes
but
lip-labour
,
and
accordingly
lust
labor
,
the
words
vanish
away
in
the
aire
,
but
there
is
ever
more
or
lesse
some
kind
of
warmth-in
the
prayers
of
Gods
servants
,
according
to
what
the
Apostle
speakes
,
Rom.
8.26
.
even
then
when
we
know
not
what
to
pray
for
,
nor
how
to
pray
as
we
ought
then
the
spirit
helpes
our
infirmities
,
that
when
we
sometimes
cannot
bring
out
a
word
to
God
,
the
heart
is
ful
sometimes
of
anguish
,
and
discouragement
in
respect
of
inward
desertions
,
or
temptations
,
and
outward
afflictions
,
but
yet
though
in
such
a
case
we
be
not
able
to
tel
what
to
pray
for
,
yet
there
is
ever
in
a
Christian
soule
something
that
makes
him
seeke
to
God
,
and
the
very
sighs
of
such
a
soule
,
come
from
some
warmeth
of
spirit
within
him
.
The
scalding
sighs
and
deep
groanes
of
the
soule
,
they
come
from
a
spirit
of
life
,
and
warmth
in
Christ
Jesus
:
Therefore
though
it
be
true
,
there
be
many
cold
prayers
,
that
Gods
servants
do
put
up
,
yet
there
is
some
kind
of
sighs
and
groans
that
springs
from
them
,
which
argues
some
heat
and
life
in
them
.
And
so
is
it
,
As
they
breath
thus
to
God-ward
,
so
doe
they
breath
one
to
another
;
so
that
if
they
speake
of
the
things
of
God
,
they
speake
not
of
God
,
and
his
Word
lightly
,
and
wantonly
,
or
loosely
,
as
those
that
have
no
affection
to
them
;
but
if
they
speak
of
the
Word
of
God
,
of
his
threatnings
,
promises
,
or
of
any
of
his
commandements
,
or
any
of
the
workes
of
his
providence
,
they
speake
not
of
them
coldly
,
as
those
that
took
no
pleasure
in
them
,
but
if
they
speake
of
any
of
the
things
of
God
,
they
speake
with
some
reverence
,
and
desire
after
them
,
and
settling
a
confirmation
in
them
:
they
have
love
to
the
word
,
and
rejoyce
in
it
,
and
stand
in
awe
,
and
in
feare
of
it
,
and
they
exercise
their
hearts
and
wits
about
it
,
when
at
any
time
they
speak
of
the
things
of
God
,
so
that
there
is
some
kind
of
warmth
in
the
expression
of
a
Chirstian
in
some
savoury
affection
,
whereby
he
esteemes
of
the
things
of
God
,
above
what
is
found
in
an
hypocrite
.
Thirdly
,
Spiritual
warmth
digesteth
Gods
Ordinances
.
There
is
a
certaine
kind
of
warmth
,
by
which
the
soule
doth
not
only
affect
the
Ordinances
of
God
,
but
by
which
it
doth
in
some
measure
digest
them
;
there
is
no
living
man
wanting
some
such
measure
of
heat
as
makes
him
able
to
digest
some
kind
of
dyet
,
though
not
alwayes
strong
meate
,
especially
,
if
he
be
in
any
measure
of
health
,
and
that
is
no
small
measure
of
heate
,
Psal.
119.20
.
the
very
longing
desire
,
it
alwayes
hath
to
Gods
Judgements
,
was
it
that
even
made
his
soule
to
breake
within
him
,
and
so
to
pant
after
Gods
Word
,
and
his
presence
in
his
Ordinances
,
Psalm
.
42.1
.
there
was
a
kind
of
panting
,
and
longing
,
and
eager
desire
after
God
,
by
which
it
comes
to
passe
that
the
soule
of
a
Christian
closes
with
God
in
his
Ordinances
,
and
turnes
them
into
nourishment
within
himselfe
,
and
so
is
more
strongly
,
and
inwardly
bent
towards
God
in
the
ways
of
his
grace
,
whereas
a
dead
spirit
is
flat
,
and
hath
no
affection
to
the
word
,
no
affection
to
Gods
presence
,
no
list
to
the
things
of
this
nature
.
Fourthly
,
things
that
are
warm
put
them
,
together
and
they
are
the
more
warm
,
4.
Spiritual
warmth
heateth
others
.
but
put
cold
clogs
,
and
peeces
of
wood
together
,
and
they
are
never
a
whit
the
warmer
,
but
if
you
take
but
two
or
three
of
them
things
that
are
well
kindled
,
and
they
will
set
all
a
fire
that
comes
nigh
them
,
though
ready
before
to
goe
out
for
want
of
supply
,
if
you
lay
two
or
three
warme
brands
together
,
they
will
kindle
one
another
.
And
truly
so
it
is
among
Christians
,
take
you
a
Christian
,
that
hath
this
spirituall
warmth
in
him
,
though
almost
benumbed
for
want
of
good
company
,
and
good
conference
,
and
breathing
forth
of
Gods
spirit
and
grace
in
the
soule
.
Yet
if
he
meet
with
two
or
three
like
himselfe
,
they
presntly
begin
to
kindle
one
another
;
And
the
breath
of
such
Christians
,
is
like
bellows
,
to
blow
up
sparkes
savoury
and
sweet
expressions
of
their
hearts
,
and
edifie
themselves
by
their
mutuall
fellowship
one
with
another
.
Yea
,
and
sometimes
they
grow
so
warme
by
this
means
,
as
that
they
are
fit
to
admonish
one
another
,
to
exhort
,
and
to
comfort
,
and
if
need
require
,
to
rebuke
one
another
,
as
occasion
serves
,
1
Pet.
4.8
.
Have
fervent
love
one
to
another
,
above
all
things
have
fervent
love
among
your selves
,
this
is
a
speciall
thing
:
love
among
Christians
,
by
which
love
they
so
kindle
one
another
,
to
such
deep
respects
to
God
,
and
the
wayes
of
his
grace
,
and
so
burne
one
out
of
another
,
much
sinfull
folly
and
frailety
which
will
be
in
them
,
that
are
so
loose
one
to
another
,
and
raiseth
them
up
to
that
power
of
godlinesse
,
which
sometimes
they
had
grown
up
unto
,
and
now
almost
lost
for
want
of
often
joyning
together
,
for
by
so
doing
,
they
do
what
they
can
to
put
out
the
fire
;
when
Satan
means
to
put
out
the
light
and
life
of
Religion
,
out
of
both
Church
and
Commonwealth
,
hee
layes
one
Christian
in
one
corner
,
and
another
in
another
,
that
they
shall
,
when
they
list
,
go
to
bed
,
and
sleep
,
and
then
a
lazy
spirit
shall
come
upon
them
,
and
so
they
lye
,
till
they
be
dead
in
trespasses
and
sins
:
But
above
all
things
,
have
fervent
love
among
your selves
,
forsake
not
the
fellowship
you
have
one
with
another
,
as
the
manner
of
some
is
,
Heb.
10.25
,
26.
Love
covereth
a
multitude
of
sins
.
So
as
that
though
there
was
much
evill
in
Christians
before
,
yet
their
very
lying
together
,
doth
burn
out
all
that
superfluity
of
naughty
stuffe
that
hangs
about
the
servants
of
God
,
1
Pet.
1.22
.
see
that
ye
love
one
another
with
a
pure
heart
,
and
fervency
of
spirit
.
This
warmth
in
Christians
,
it
is
found
in
these
foure
things
.
And
thus
you
see
the
properties
of
this
life
.
Quest.
You
say
,
but
if
this
were
always
found
in
Christian
men
,
how
comes
it
to
passe
then
,
that
the
servants
of
God
do
many
times
finde
their
hearts
so
cold
in
their
prayers
,
and
appetite
so
little
to
the
word
,
and
so
unprofitable
under
it
?
How
should
a
man
heare
so
much
and
profit
so
little
,
if
a
man
aid
digest
the
word
?
and
is
it
not
a
common
complaint
of
Christians
?
how
much
they
hear
and
how
little
they
profit
?
Yea
,
and
will
not
some
Christians
say
,
he
profits
nothing
at
all
,
no
not
any
thing
?
And
is
it
so
many
times
,
that
Christians
come
together
,
and
they
are
little
edification
one
to
another
,
very
little
profit
?
sit
together
,
and
talke
of
matters
,
that
little
edifie
,
but
rather
corrupt
the
spirits
one
of
another
?
how
is
it
then
that
you
say
,
where
ever
there
is
life
there
is
heat
?
so
such
as
makes
them
more
lively
in
Christian
duties
?
And
it
might
be
objected
,
that
Luke
24.32
.
Did
not
our
hearts
burn
within
us
,
&c.
A
sign
that
till
he
came
to
them
,
and
came
into
conference
with
them
,
and
did
rub
them
up
,
they
were
very
cold
hearted
,
and
dull
spirited
,
and
went
on
their
way
with
much
darknesse
of
soule
,
without
life
and
strength
of
soule
,
until
he
came
to
put
life
into
their
spirits
?
Answ.
It
is
true
,
many
times
,
Gods
servants
,
are
very
cold
and
benumbed
,
and
a
cold
spirit
growes
upon
them
exceedingly
,
)
so
as
that
they
scarce
feele
any
life
breathing
in
their
knowledge
,
or
prayers
,
or
appetites
to
the
Word
,
or
love
to
their
Brethren
,
little
warmth
in
any
of
these
,
partly
through
want
of
supplying
the
life
of
Gods
grace
,
with
fit
nourishment
,
whereby
the
heart
should
grow
warme
.
As
naturall
fire
,
if
it
be
not
supplyed
with
new
fewell
it
will
goe
out
,
and
partly
sometimes
,
by
pouring
cold
water
upon
it
;
which
is
as
much
as
in
us
lyes
to
dampe
the
fire
.
And
we
doe
power
cold
water
upon
this
life
of
grace
,
when
we
admit
of
any
sinfull
lusts
in
our
soules
,
those
do
marvellously
eate
out
all
that
life
,
and
heate
of
spirit
that
sometimes
we
had
in
our
hearts
,
and
sometimes
by
an
excessive
use
of
worldly
things
,
which
without
a
very
spiritual
mind
doth
clog
the
soule
,
as
much
as
if
you
should
throw
cold
water
upon
a
fire
,
it
will
damp
it
very
much
;
so
is
this
case
,
men
sometimes
walke
in
worldly
businesses
,
with
worldly
affections
;
and
sometimes
give
leave
to
distempered
lusts
,
and
sometimes
neglect
to
put
any
fewell
to
the
fire
of
grace
,
but
as
soone
as
ever
they
find
the
heart
well
warmed
with
some
good
Sermon
,
or
a
good
Prayer
,
or
Conference
,
or
the
like
,
they
thinke
this
fire
wil
never
goe
out
,
and
so
they
begin
to
neglect
it
,
and
so
either
the
fire
goes
quit
out
,
or
else
is
so
damped
,
as
that
you
can
discerne
no
life
,
no
savour
or
power
of
Religion
there
:
And
therefore
such
a
thing
may
befall
Gods
servants
,
they
may
grow
dul
hearted
one
way
or
other
,
as
you
have
heard
.
But
yet
thus
much
let
me
say
,
though
this
sometimes
do
befal
the
spirits
of
Gods
people
,
yet
even
then
,
when
they
want
burning
and
chafeing
,
and
stirring
up
,
there
is
something
in
them
,
that
argues
some
life
,
and
where
is
some
life
,
there
is
some
heat
,
so
much
life
as
there
is
,
so
much
heat
is
there
,
so
much
as
you
take
away
of
your
Christian
heat
,
so
much
life
you
take
away
:
And
therefore
for
these
two
Disciples
,
that
went
to
Emaius
.
It
is
said
,
when
they
were
talking
one
with
another
,
they
were
talking
of
Jesus
Christ
,
and
upon
all
the
things
that
befell
him
in
his
passion
.
And
said
Christ
to
them
,
ver.
17.
What
manner
of
communication
is
this
,
and
what
is
the
matter
that
you
are
thus
sad
?
what
was
it
,
that
made
them
sad
?
was
it
not
an
affection
of
griefe
for
all
the
evills
done
to
their
Saviour
,
that
was
life
of
grace
,
and
some
heate
there
was
in
them
that
their
spirits
should
be
so
troubled
,
to
see
their
Elders
and
Princes
,
and
all
the
people
to
cry
out
so
bitterly
against
the
Lord
Jesus
Christ
,
and
not
to
leave
him
till
they
had
crucified
him
,
there
was
some
sad
expression
came
from
them
,
upon
that
occasion
.
And
so
,
though
it
left
the
outward
man
sad
,
yet
there
was
something
in
the
heart
;
though
full
of
doubting
through
unbeleife
,
what
this
Christ
was
,
and
what
this
would
come
to
,
we
hoped
this
was
he
that
should
redeem
Israel
,
&c.
then
Christ
began
to
put
a
little
warmth
into
them
,
by
saying
,
ought
not
Christ
to
suffer
these
things
?
v.
24
,
25.
and
so
he
opens
to
them
the
Scriptures
spoken
of
himselfe
,
and
these
words
put
new
life
into
them
,
and
did
blow
up
the
spirit
and
heat
of
that
decaying
life
,
which
was
overwhelmed
with
griefe
and
care
,
their
hearts
was
heated
yet
.
So
that
take
you
a
Christian
man
when
he
is
even
in
the
most
disordered
framelook
how
much
he
hath
lost
of
his
spiritual
heat
,
so
much
of
his
true
life
;
if
he
have
left
to
be
warm
,
so
much
life
hath
he
lost
,
and
if
his
warmth
be
smoothered
,
his
life
is
smoothered
for
the
present
.
And
even
as
life
will
shew
it selfe
,
in
the
very
sad
face
of
the
heart
,
and
dejection
of
spirit
that
they
fall
into
,
and
sometimes
in
the
deepe
sighs
and
groans
of
the
heart
,
which
in
such
a
case
it
sometimes
will
breake
forth
into
.
So
a
Christian
soule
when
his
heate
is
most
damped
,
there
is
a
sad
face
in
his
spirit
,
that
he
discerns
all
is
not
well
with
him
,
his
spirit
is
benumbed
,
&
his
heart
in
his
own
thoughts
is
frozen
within
him
.
It
is
a
burden
to
him
,
and
a
matter
of
sadnesse
to
his
spirit
,
and
therefore
hee
doth
expresse
himselfe
sometimes
with
many
sad
and
deep
sighs
and
groanes
,
about
his
forlorne
and
lost
estate
,
and
yet
sometimes
you
shall
have
his
heart
,
even
then
when
his
heart
is
most
cold
(
which
is
worse
then
the
former
)
for
you
shall
sometimes
have
a
Christian
soule
,
not
onely
not
affected
with
sadnesse
,
〈◊〉
this
.
when
his
life
is
smothered
within
him
,
but
vanish
away
in
much
empty
carnall
delights
,
and
contentments
,
and
rejoycing
in
those
comforts
which
have
no
life
at
all
in
them
.
A
Christian
man
that
hath
his
life
so
deaded
,
may
come
not
onely
to
have
nothing
left
,
but
sadnesse
of
heart
to
behold
it
,
but
hee
may
loose
his
sadnesse
too
,
and
even
that
vanish
away
in
outward
rejoycing
,
so
as
no
life
in
his
heart
,
in
a
manner
,
is
left
.
Peter
when
he
had
denyed
his
Master
,
his
heart
was
much
oppressed
within
him
,
he
was
pricked
and
wounded
with
anguish
in
his
soul
,
but
there
was
some
life
in
that
.
But
what
was
it
with
David
after
his
committing
of
uncleannesse
nine
or
ten
months
together
?
he
pleaseth
himselfe
in
his
pleasures
,
and
delights
,
and
contentments
which
his
royalty
put
upon
him
,
and
made
Vriah
drunke
,
and
did
eate
and
drink
himselfe
liberally
with
him
:
and
in
the
end
put
him
to
death
,
and
that
very
sleightly
,
and
when
he
heares
of
it
,
makes
no
matter
of
it
,
but
the
sword
devoures
one
,
as
well
as
another
:
and
had
not
his
pulse
beating
in
him
,
no
warme
breath
comes
from
him
,
but
an
empty
flourish
,
and
outward
joyallity
as
if
he
had
sung
all
care
away
,
and
all
fear
of
God
out
of
his
heart
.
As
if
there
was
no
spirituall
affection
left
in
his
heart
of
the
estate
of
the
whole
Church
of
God
,
whereas
his
poore
servant
could
say
unto
him
,
shall
I
goe
home
and
sollace
my self
with
my
wife
and
children
,
the
case
standing
with
the
Church
so
as
it
doth
,
he
would
not
do
so
,
a
word
that
one
would
have
thought
,
would
have
warmed
a
good
mans
heart
,
but
he
was
not
warmed
with
it
,
nor
with
any
lively
affection
,
not
any
beating
of
his
pulse
to
Christianity
,
nothing
stirring
,
but
a
swounding
of
the
whole
man
,
that
he
that
had
seen
David
in
such
a
case
,
and
had
never
known
him
before
,
he
might
have
written
in
his
forehead
,
a
man
forsaken
of
God
and
void
of
all
feare
of
his
name
,
had
he
seen
him
in
this
case
,
Where
was
then
Davids
life
all
this
while
?
It
was
a
fearefull
condition
,
and
of
all
we
read
in
the
Scripture
,
none
so
farre
forsaken
,
whose
whole
spirit
was
so
farre
benumbed
as
Davids
then
was
?
and
yet
truly
life
there
was
stil
in
him
;
I
doubt
not
though
all
this
while
you
shal
see
that
either
David
prayed
not
all
this
while
,
and
that
hath
been
the
case
sometimes
of
right
godly
men
,
that
have
sometimes
not
of
three
yeares
together
made
a
private
Prayer
in
their
Closets
,
have
been
content
to
come
to
duties
in
the
Family
,
&
cause
others
to
perform
duties
,
but
for
their
own
parts
further
then
a
form
of
religion
,
or
shame
,
or
satisfying
of
conscience
forces
them
,
they
let
all
rest
,
no
affection
at
all
to
the
duty
;
they
know
God
tooke
no
pleasure
in
such
a
soule
while
they
lived
in
such
a
course
,
and
so
would
they
lye
many
moneths
,
and
yeares
,
and
all
that
while
not
so
much
as
lift
up
a
private
prayer
to
God
;
and
this
is
a
far
worse
case
then
the
other
,
and
yet
even
this
sometimes
befalls
them
,
when
as
sinfull
lusts
have
so
distempered
the
life
of
Christ
in
them
;
there
is
still
an
habit
of
grace
in
the
soule
,
but
yet
scarce
any
life
of
Religion
putting
forth
it selfe
,
but
still
where
warmth
is
removed
,
so
much
life
from
holy
duties
is
taken
away
.
And
another
answer
to
this
poynt
is
,
that
even
as
you
see
it
is
by
the
Almighty
power
of
God
that
there
may
be
fire
,
and
not
heat
,
as
you
see
in
the
fiery
Furnace
,
whereinto
the
three
Children
was
cast
,
though
it
was
made
exceeding
hot
,
yet
it
had
not
power
to
hurt
an
haire
of
their
heads
,
nor
to
swinge
a
lap
of
their
Garments
,
the
power
of
the
sire
was
propended
by
the
mighty
power
of
God
;
as
there
is
this
power
in
God
concerning
materiall
fire
,
so
is
there
a
marvellous
hellish
and
Devillish
power
in
sinne
,
though
not
an
Almighty
power
,
yet
very
like
to
an
Almighty
power
,
that
that
which
hath
a
mighty
worke
of
God
,
by
the
Almighty
power
of
his
grace
in
the
hearts
of
the
Servants
of
God
the
work
of
an
Almighty
power
.
There
is
such
a
venemous
power
in
sin
as
that
it
will
susspend
all
acts
of
grace
,
Power
of
sinne
.
not
so
much
as
shew
any
act
of
grace
in
a
Christian
soule
,
but
the
soule
and
all
the
graces
in
it
shall
lye
as
the
body
of
a
man
in
a
swound
,
not
any
breathing
,
or
sight
,
or
hearing
,
or
motion
,
nothing
to
shew
of
any
spirituall
life
;
that
if
he
should
continue
so
,
you
would
conclude
he
were
dead
,
only
this
kind
of
life
of
grace
is
there
,
you
shall
have
thus
much
life
in
him
:
There
is
a
kinde
of
unlistinesse
and
heavinesse
of
soule
,
to
act
wickednesse
with
all
that
strength
and
power
,
which
sometimes
a
godly
man
,
while
he
was
carnall
,
did
reach
forth
his
heart
and
hand
unto
,
a
kind
of
frame
of
spirit
in
a
Christian
when
it
is
at
the
worst
,
though
it
can
solace
it selfe
very
farre
in
sinne
,
and
goes
on
hardening
its
heart
in
its
owne
way
,
most
desperately
,
and
frowardly
,
yet
notwithstanding
there
was
alwaies
something
in
his
heart
,
that
will
not
suffer
his
soule
to
breake
out
,
with
all
that
strength
of
the
spirit
of
wickednesse
,
as
it
did
when
it
was
carnall
,
and
the
reason
of
that
is
because
of
that
speech
,
Gal
5.17
.
there
is
flesh
and
spirit
in
that
soule
,
so
as
neither
can
the
spirit
doe
what
it
would
,
nor
the
flesh
what
it
would
;
take
a
Christian
when
he
is
most
strong
,
and
he
cannot
so
glorifie
God
,
nor
so
edifie
his
brethren
as
hee
would
,
by
reason
of
the
body
of
sinne
;
there
is
alwaies
in
the
best
of
a
Christian
,
something
like
the
spots
in
the
Moone
,
some
darknesse
in
it
,
not
a
Christian
man
;
but
when
he
is
most
lively
in
grace
,
but
he
hath
some
darknesse
in
his
best
performances
;
so
when
corruption
is
most
strong
,
and
grace
most
feeble
and
weake
;
as
in
the
former
,
corruption
will
weaken
the
best
performances
,
so
here
corruption
cannot
carry
a
Christian
man
to
doe
all
that
wickednesse
,
which
else
he
would
breake
forth
into
;
nor
with
that
strength
and
vigour
which
else
he
would
put
forth
in
it
though
he
doe
rejoyce
in
his
wickednesse
,
Note
this
.
and
beare
it
out
;
yea
out-face
his
very
conscience
,
and
out-stare
the
very
light
of
the
graces
of
God
within
him
,
and
goe
on
pleasing
himselfe
in
the
hardnesse
of
his
owne
heart
,
yet
there
is
something
in
the
bottome
that
keeps
possession
for
God
,
and
makes
him
goe
about
it
bunglingly
,
it
becomes
him
not
,
he
cannot
set
it
forth
with
a
grace
;
David
in
his
worst
,
comes
not
off
with
full
power
of
wickednesse
,
which
else
his
corrupt
heart
would
willingly
break
forth
into
,
were
it
not
for
the
Spirit
of
grace
that
moves
slowly
in
such
cases
as
these
be
,
so
that
still
the
case
stands
cleare
;
how
much
life
,
so
much
warmth
,
and
that
warmth
will
expresse
it selfe
if
any
life
be
there
at
all
.
So
that
take
a
survey
of
your
owne
estates
,
by
this
meanes
you
would
know
whether
you
have
Christ
or
no
,
whether
you
have
life
,
or
no
?
If
you
have
the
life
of
grace
,
there
is
some
spirituall
warmth
in
thy
soule
,
some
heat
in
thy
soule
;
doe
but
consider
then
the
knowledge
that
is
within
thee
:
Is
thy
knowledge
such
as
lets
thee
alone
,
and
only
puffes
thee
up
,
and
makes
thee
to
thinke
goodly
of
thy selfe
,
if
that
be
all
the
worke
of
thy
knowledge
,
thou
art
a
dead-hearted
Christian
;
if
it
cause
thee
to
vanish
away
in
empty
contemplation
,
and
thou
therefore
talkest
,
that
thou
mayest
let
others
see
thou
hast
knowledge
as
well
as
others
;
and
if
it
be
dead
,
and
cold
,
and
empty
,
and
vanish
away
in
empty
notion
,
and
speculation
,
and
dead
conference
,
then
thy
knowledge
is
barren
in
goodnesse
,
and
that
is
an
argument
of
no
life
in
thy
soule
;
but
if
there
be
any
truth
of
life
in
thy
soule
,
thy
knowledge
is
warme
and
lively
,
thy
knowledge
that
is
in
thee
hath
some
zeale
,
and
that
sets
an
edge
upon
it
,
and
makes
it
serviceable
to
God
and
thy
brethren
.
I
know
not
better
how
to
expresse
it
,
then
from
Revel
,
1.14
,
15.
in
the
description
of
our
blessed
Saviour
,
His
eyes
were
as
a
flame
of
fire
.
It
is
true
,
the
eye
is
lightsome
,
but
it
doth
not
burne
,
they
are
not
hot
,
but
the
eyes
of
Christ
is
as
a
flaming
heat
;
and
the
meaning
is
,
Christ
is
described
just
according
to
the
state
of
the
Church
,
to
whom
Iohn
was
to
write
,
as
he
had
feet
of
brasse
;
when
he
writes
to
a
Church
,
that
though
burned
in
the
fire
,
yet
the
more
you
burne
it
,
the
lesse
it
wasts
,
and
the
more
pure
it
is
,
and
by
degrees
the
more
bright
;
so
where
he
speakes
to
a
Church
in
persecution
,
and
it
is
not
consumed
,
then
Christ
hath
feet
like
brasse
;
but
if
he
write
to
a
Church
of
Thyatira
,
a
Church
of
a
warme
spirit
,
then
,
thus
faith
he
that
hath
eyes
like
a
flame
of
fire
,
Revel.
2.9
.
meaning
the
knowledge
that
that
Church
had
,
which
was
full
of
zeale
as
wel
as
of
light
,
and
according
to
the
measure
of
its
knowledge
,
so
it
grew
more
in
grace
,
and
therefore
the
workes
were
more
at
the
last
then
at
the
first
.
As
their
knowledge
growes
,
so
growes
their
zeal
;
so
that
if
thou
hast
that
life
in
Christ
which
accompanies
salvation
,
thy
eyes
are
like
a
flame
of
fire
,
full
of
burning
light
,
as
well
as
brightsome
knowledge
.
Is
thy
knowledge
such
as
suffers
thee
to
sit
downe
barren
,
and
though
thou
knowest
that
thou
oughtest
to
doe
this
and
that
,
yet
thou
doest
it
not
,
then
there
is
no
heate
and
warmth
in
thy
knowledge
;
but
if
there
be
true
life
and
warmth
in
thy
spirit
,
thy
knowledge
stirres
thee
up
to
be
doing
,
and
stirres
up
others
to
be
doing
also
,
and
thy
knowledge
will
not
suffer
thee
to
let
them
alone
;
just
as
Peter
and
Iohn
sometimes
said
to
the
high
Priests
,
We
cannot
but
speake
that
which
we
know
,
and
have
seene
,
and
heard
,
Acts
4.18
,
19
,
20.
And
therefore
though
they
threatned
them
is
perrill
of
life
,
to
speake
no
more
in
Christs
name
,
yet
say
they
,
that
which
we
know
to
be
the
Truth
of
God
,
that
we
must
needs
speake
;
as
Ieremie
speakes
,
chap.
20.
I
could
not
forbeare
:
The
light
that
was
in
him
was
a
glowing
,
and
warme
heate
,
and
the
Word
of
God
in
him
,
was
as
a
mighty
fire
;
and
it
will
not
suffer
him
to
rest
,
and
he
must
also
stir
up
others
.
So
then
,
examine
whether
there
be
any
heate
in
thy
knowledge
,
if
thy
knowledge
be
not
according
to
zeale
,
it
will
but
aggravate
thy
condemnation
.
Againe
,
examine
thy
breath
,
whether
doest
thou
breath
or
no
?
Doest
thou
smell
a
good
savour
in
Gods
Word
,
when
thou
doest
read
,
or
heare
it
?
And
doest
thou
smell
a
sweet
savour
in
the
conference
of
Christian
men
?
or
doth
it
stinke
in
thy
nostrils
?
if
it
be
sweet
to
thee
it
is
well
:
Doest
thou
pray
to
God
with
some
kinde
of
panting
after
him
,
and
thy
spirit
is
fit
to
faint
within
thee
,
and
thou
canst
sit
downe
and
bemoane
thy selfe
to
God
,
that
thou
hast
so
lost
thy selfe
,
then
there
is
breath
in
thee
;
or
canst
thou
bring
out
a
word
to
edifie
thy
brethren
,
it
is
well
;
but
if
there
be
no
breath
in
thee
it
is
an
evident
signe
thou
art
dead
,
or
at
least
in
a
deep
sleep
,
if
thou
hast
no
ability
to
pray
,
and
can
relish
no
ordinance
of
God
,
and
have
no
kinde
of
aptnesse
to
edifie
another
,
then
either
there
is
no
life
in
thee
,
or
else
it
is
much
benumbed
,
and
therefore
either
no
life
,
or
none
that
is
extant
in
thee
;
And
so
how
dost
thou
find
thy
warm
affections
stand
to
the
Word
?
hast
thou
a
stomach
to
the
Word
?
And
hast
thou
not
so
much
profit
by
it
,
as
to
see
thou
doest
not
profit
and
art
ashamed
of
it
;
but
if
not
,
there
is
no
life
in
thee
.
And
if
thou
lovest
to
be
disjoyned
from
thy
brethren
,
&
you
are
never
better
then
when
you
are
falling
off
,
and
sitting
loose
from
your
brethren
,
if
you
love
to
be
asunder
,
there
is
no
life
in
you
,
no
life
of
Religion
there
,
for
Religion
desires
to
preserve
it selfe
,
and
love
is
a
principall
worke
of
Religion
,
above
all
things
have
fervent
love
among
your selves
.
A
man
had
rather
cover
a
multitude
of
wicked
practises
,
then
loose
the
fervency
of
his
love
one
towards
another
.
And
if
therefore
the
Devill
throw
brands
among
you
,
and
you
fal
asunder
;
one
Christian
hangs
here
and
another
there
,
in
the
end
while
you
lye
so
a
sunder
the
fire
goes
out
;
and
men
may
bid
one
another
good
night
,
and
then
may
you
all
take
your
pleasure
in
sin
,
the
truth
is
,
then
all
the
life
of
Religion
goes
out
,
and
every
businesse
in
the
Family
drawes
away
,
and
so
rests
till
all
the
life
be
lost
.
And
therefore
if
you
see
men
are
willing
to
sit
loose
,
and
fall
off
one
from
another
,
then
there
is
an
end
of
the
life
and
power
of
godlinesse
;
a
bidding
of
Religion
good
night
.
And
no
more
profit
to
be
had
while
such
distempers
of
soule
doth
last
.
But
if
you
see
that
men
come
together
,
as
in
that
ancient
famous
Vision
,
Ezek.
37.
every
bone
finds
out
his
fellow
and
joynes
with
him
,
and
then
there
was
a
noise
and
a
shaking
,
if
you
see
bones
gather
,
bone
to
his
bone
,
then
at
the
next
prophecying
flesh
will
come
,
and
sinewes
,
and
the
next
prophesie
,
will
breath
life
into
them
,
so
if
men
begin
to
annex
themselves
one
unto
another
,
as
living
brands
;
If
one
begin
to
seek
out
another
,
and
to
draw
together
,
and
to
lye
close
together
,
if
bone
begin
to
gather
to
his
bone
,
then
there
is
hope
of
an
Host
of
armed
men
to
stand
up
for
God
,
in
good
ways
;
then
there
wil
be
life
,
and
strength
,
and
power
of
godlinesse
;
else
make
account
of
it
,
that
in
very
truth
there
is
no
life
;
no
power
of
Religion
,
where
there
is
no
relishing
,
no
closing
one
with
another
,
if
therefore
you
see
men
closing
together
,
and
warming
one
another
,
in
the
wayes
of
Gods
grace
,
and
there
is
some
sence
of
your
owne
unprofitablenesse
under
the
Word
,
and
if
you
can
digest
it
,
turne
it
into
edification
of
your selfe
and
others
,
then
there
is
true
life
in
you
,
and
having
life
you
have
Christ
,
and
in
him
you
have
life
in
aboundance
.
There
are
two
properties
more
of
life
,
Where
there
is
any
life
,
there
is
some
kind
of
plyablenesse
,
Pliablenes
of
spirit
.
whereas
dead
carcasses
are
cold
and
stiffe
,
and
unsavoury
though
never
so
sweet
before
,
this
is
a
certain
truth
,
the
more
you
keep
a
dead
corps
above
ground
,
the
more
it
stinkes
and
is
unsavoury
;
It
shoots
out
at
length
,
and
you
may
sooner
breake
him
then
bend
him
any
way
,
but
while
he
is
alive
you
may
bend
him
which
way
you
will
;
now
therefore
consider
thus
much
,
if
there
be
any
truth
of
grace
in
you
,
you
are
gentle
and
easie
to
be
intreated
,
Jam.
3.17
.
but
if
not
,
Jam.
3.17
expounded
.
then
you
are
of
a
stiffe
spirit
,
inflexible
and
implacable
,
for
to
be
gentle
,
and
easie
,
is
the
true
nature
of
life
;
but
if
not
,
then
have
you
lost
your
life
;
then
either
you
never
had
life
,
or
else
it
is
a
swound
,
and
so
evapoured
that
there
is
no
bending
or
bowing
of
it
,
but
they
are
fit
to
be
buryed
as
a
dead
carcasse
.
Quest.
What
is
this
plyablenesse
,
and
easinesse
to
be
entreated
,
and
on
the
contrary
this
stiffenesse
?
Answ.
There
is
Foure
things
in
easinesse
to
bee
intreated
.
First
,
Easie
to
be
pleased
,
1
Pet.
3.18
.
any
thing
that
you
doe
about
them
,
is
pleasing
to
them
,
that
is
poynt
of
gentlenesse
;
and
a
gracious
man
in
whom
is
the
life
and
power
of
godlinesse
,
he
is
easie
to
be
pleased
.
If
you
go
about
any
thing
,
with
any
tollerable
indeavour
to
give
him
content
,
he
is
not
hard
to
be
pleased
;
and
if
not
easie
to
please
,
there
is
little
grace
;
or
dangerous
to
be
none
at
all
,
if
you
have
much
a
do
to
bow
or
bend
them
to
comply
with
them
that
asketh
and
thing
of
them
,
there
is
a
dead
heart
in
such
a
spirit
.
Secondly
,
A
man
that
is
easie
to
be
intreated
and
gentle
,
if
he
be
offended
he
is
easie
to
be
intreated
,
Rom.
1.31
.
It
is
a
signe
a
man
is
of
a
reprobate
sence
,
when
hee
is
implacable
and
stiffe
;
when
life
is
gone
,
a
man
is
stiffe
,
not
easie
to
be
intreated
.
Thirdly
,
If
so
be
that
hee
have
offended
another
man
,
he
is
easie
to
yeeld
,
and
to
acknowledge
that
he
is
in
a
wrong
,
Eccles.
10.4
.
There
is
in
a
living
Christian
an
aptnesse
to
yeeld
when
he
is
in
a
wrong
.
If
a
man
be
in
a
wrong
,
and
will
not
see
his
errour
,
will
not
see
the
evil
hee
hath
done
in
Gods
sight
,
his
stiffenesse
is
a
signe
of
his
dead-heartednesse
;
So
much
stiffenesse
here
,
so
much
deadnesse
in
his
heart
,
and
so
much
nearnesse
to
the
chambers
of
death
:
For
a
living
Christian
if
he
have
offended
he
is
willing
to
yeeld
,
and
will
acknowledge
himselfe
a
failer
,
and
promise
amendment
.
Fourthly
,
He
is
willing
to
deny
himselfe
,
of
his
owne
right
,
even
upon
equall
easie
termes
,
to
prevent
an
offence
that
may
grow
,
and
he
stands
upon
equall
termes
,
least
an
offence
should
arise
,
he
yeelds
and
denies
himselfe
,
1
Thes.
2.6
,
7.
So
Abraham
yeelded
to
Lot
,
though
he
had
not
offended
him
,
yet
hee
condiscended
to
his
inferiour
,
and
if
any
,
Lot
shal
be
the
chooser
,
Gen.
13.8
.
This
gentlenesse
of
spirit
argues
life
of
Christ
in
the
holy
servants
of
God
.
Abraham
was
not
stiffe
,
but
gentle
and
easie
to
be
pleased
,
when
he
was
offended
.
Now
therefore
art
thou
easie
to
be
pleased
,
easily
intreated
to
passe
by
a
wrong
?
And
if
thou
hast
offended
another
,
thou
wilt
acknowledge
it
,
and
art
easily
willing
to
deny
thy selfe
to
prevent
offence
,
then
thou
art
not
stiffe
;
but
art
living
Christian
;
but
if
men
be
stiffe
in
spirit
,
hard
to
be
pleased
,
and
froward
,
no
man
can
give
him
content
;
as
Naballs
servants
said
of
him
:
And
of
we
have
offended
hard
to
be
intreated
,
and
will
by
no
meanes
see
it
,
or
acknowledge
it
;
and
by
no
meanes
yeeld
,
but
turne
our selves
to
endlesse
devices
,
and
if
we
stand
upon
our
owne
ends
,
and
wee
will
have
our
owne
to
the
utmost
farthing
,
and
why
should
we
bend
;
then
truly
we
are
cold
,
and
little
power
and
life
breathing
in
us
.
The
last
property
of
life
is
this
.
So
much
sweetness
so
much
life
.
The
body
while
it
is
alive
,
is
sweet
and
savoury
,
but
so
soon
as
ever
it
begins
to
smell
,
it
must
be
buryed
,
it
cannot
be
kept
above
ground
,
every
living
Christian
is
a
sweet
savour
to
God
,
a
Cor.
2.13
.
and
Col.
4.4
,
5
,
6.
Let
your
speech
be
savoury
,
seasoned
as
with
salt
;
And
the
Apostle
saith
,
let
no
unsavoury
or
corrupt
communication
proceed
out
of
your
mouthes
,
How
then
doe
you
finde
your
owne
spirits
?
doe
you
breath
savoury
and
sweet
?
and
doth
your
conference
yeeld
edification
?
and
is
it
all
wel-pleasing
to
God
,
what
ever
you
doe
?
doth
it
savour
wel
in
the
nostrils
of
God
,
and
your
brethren
?
If
the
dutys
you
perform
be
so
,
it
is
signe
you
are
living
in
Gods
sight
:
But
if
your
speeches
be
prophane
,
conference
unsavoury
,
and
carnal
,
so
much
as
we
loose
our
sweetnesse
so
much
we
loose
our
life
,
when
a
Christian
carries
himselfe
serviceably
,
and
amiably
,
then
we
live
,
and
in
having
life
we
have
Christ
.
SERMON
XI
.
1
JOHN
5.12
.
He
that
hath
the
Son
,
hath
life
,
and
he
that
hath
not
the
Son
,
hath
not
life
.
HAving
handled
an
Use
of
Tryal
of
life
,
and
this
depends
upon
our
having
of
Christ
.
We
come
now
to
another
Use
from
this
Doctrine
.
Vse
2
It
is
to
teach
us
the
dangerous
and
uncomfortable
estate
of
every
such
soule
as
hath
not
Christ
,
for
the
Text
saith
,
he
that
hath
not
the
Sonne
,
hath
not
life
;
No
life
in
us
,
if
there
bee
no
Christ
in
us
,
Danger
of
being
out
of
Christ
.
this
is
that
which
Apostle
speaks
often
to
,
that
we
are
dead
in
trespasses
and
in
sins
,
Eph.
2.1
,
5.
This
is
the
of
estate
of
them
all
,
so
farre
as
we
are
without
Christ
,
we
are
without
life
;
no
Christ
,
no
life
.
It
is
with
the
sons
of
men
in
this
kinde
(
that
I
may
so
speake
)
as
it
was
with
the
Souldiers
,
2
Kings
19.35
.
they
were
all
dead
corps
:
truly
,
that
is
the
case
of
us
all
by
nature
;
every
soule
of
us
,
as
long
as
we
live
in
the
world
without
Christ
,
so
many
men
,
so
many
dead
corps
,
so
many
unsavoury
carcasses
:
And
indeede
all
that
worke
of
life
,
which
you
have
heard
opened
,
it
is
no
spiritual
motion
,
no
feeding
upon
Christ
,
no
growing
in
grace
,
no
expelling
of
noysome
lusts
,
no
care
nor
indeavour
to
beget
others
to
an
estate
of
grace
,
in
any
men
that
are
dead
,
no
motion
at
all
to
any
spiritual
good
,
Heb.
9.14
.
al
our
works
,
the
best
works
we
doe
in
an
estate
of
nature
,
they
are
all
of
them
but
dead
workes
;
And
so
are
we
to
any
spiritual
motion
.
As
the
Apostle
tels
you
,
we
none
of
us
doe
good
,
and
which
is
worse
,
wee
can
doe
no
good
;
yea
,
and
stil
,
which
is
worse
,
wee
would
doe
no
good
if
we
could
;
this
is
the
estate
of
us
all
by
nature
;
The
Lord
looked
downe
from
heaven
,
to
see
if
any
of
them
did
good
,
but
they
are
altogether
become
unprofitable
,
not
one
,
doth
good
,
no
not
one
,
Rom.
3.12
.
And
he
speakes
of
all
men
in
an
estate
of
nature
without
Christ
,
not
one
doth
any
good
,
no
not
one
;
All
the
thoughts
and
imaginations
of
such
mens
hearts
are
evill
,
and
only
evill
,
and
that
continually
,
Gen.
6.1
.
and
Christ
saith
as
much
of
their
words
,
Matth.
12.33
,
34.
And
so
in
all
our
workes
,
A
good
tree
brings
forth
good
fruit
,
but
a
corrupt
tree
brings
forth
evill
fruit
,
Mat.
7.18
.
Wherein
he
shewes
you
,
that
as
we
do
no
good
,
so
we
can
doe
no
good
,
not
a
good
thought
,
nor
a
good
word
,
nor
a
good
worke
comes
from
such
a
man
all
his
dayes
;
and
all
our
speeches
are
rotten
and
unsavoury
,
not
any
spirituall
life
in
most
seeming
best
duties
;
we
are
not
able
to
speake
unto
any
good
purpose
,
let
if
be
truly
moulded
an
it
is
a
precious
fruit
of
righteousnesse
,
but
if
spoke
as
comes
from
nature
,
be
it
never
so
well
spoken
,
it
is
corrupt
,
either
full
of
pride
or
selfe-conceit
,
or
to
please
others
,
or
the
like
;
nor
doe
we
regulate
our
words
by
the
language
of
Canaan
,
nor
open
our
mouthes
from
a
spirit
of
saith
,
2
Cor.
4.13
.
This
is
true
in
all
naturall
men
;
we
doe
not
therefore
speake
because
we
beleeve
,
we
speake
not
,
because
we
beleeve
God
hath
commanded
us
so
to
speake
;
as
our
Saviour
said
,
Iohn
14.
last
.
Nor
therefore
worke
any
thing
because
God
set
us
aworke
,
or
to
aime
at
any
service
of
God
,
or
good
to
his
people
in
it
,
so
that
as
our
thoughts
be
,
so
are
our
words
,
evill
,
and
only
,
and
continually
evill
;
and
much
more
all
the
workes
of
our
hands
,
that
require
greater
strength
of
grace
then
either
our
thoughts
or
our
words
doe
;
so
that
without
Christ
there
is
no
act
of
spirituall
life
comes
from
us
,
we
would
doe
no
good
if
we
could
.
If
God
should
at
any
time
assist
us
,
and
supply
us
with
something
more
then
ordinary
,
yet
we
will
not
be
made
clean
,
that
we
might
doe
well
:
Jer.
13.
last
opened
.
O
Ierusalem
,
wilt
thou
not
be
made
cleane
,
when
will
it
once
be
?
Jer.
13.
last
.
As
if
it
were
a
thing
never
to
be
looked
for
,
God
might
waite
upon
a
man
from
one
end
of
the
yeare
to
another
,
and
sometimes
be
asking
of
him
,
Wilt
thou
be
made
clean
?
and
he
may
aske
again
,
Man
,
wilt
thou
be
made
whole
?
but
if
he
but
say
,
Wilt
thou
be
made
cleane
,
we
have
many
devices
to
put
off
God
,
and
we
can
never
finde
that
day
,
wherein
we
will
say
,
This
day
we
will
heare
Gods
voyce
,
and
be
made
cleane
;
from
this
day
forward
I
resolve
never
to
think
my
own
thoughts
more
,
nor
to
doe
my
owne
will
more
,
but
now
will
give
up
my selfe
to
seeke
for
life
and
salvation
in
Christ
;
that
day
is
yet
never
pitched
upon
till
we
have
found
Christ
,
never
since
we
were
borne
untill
now
:
but
now
it
may
be
we
are
convinced
,
that
it
is
good
to
become
a
Christian
,
and
we
wish
well
to
such
as
are
Christians
;
but
when
it
comes
to
the
matter
,
we
are
but
almost
Christians
,
as
was
Agrippa
;
or
if
we
be
satisfied
,
that
we
must
become
Christians
indeed
,
then
truly
it
must
not
be
to
day
,
but
to
morrow
;
and
when
we
thinke
to
set
God
a
day
when
indeed
it
shall
be
,
as
sometimes
at
our
Marriage
,
or
when
we
come
out
of
our
Apprentiships
,
or
when
we
fall
sick
,
when
left
alone
upon
the
Death-bed
,
and
if
God
say
,
Yet
,
when
will
it
once
be
?
we
cannot
yet
set
him
a
day
,
only
we
will
say
,
We
will
consider
of
it
,
and
we
would
be
loath
to
disappoint
God
;
as
Creditors
will
say
to
their
Debtors
,
We
would
be
loath
to
set
you
a
day
,
because
we
know
not
whether
we
shall
hold
or
no
,
and
therefore
spare
us
in
that
,
but
we
will
pay
you
as
soone
as
we
can
;
but
when
will
it
once
be
?
Truly
we
are
not
yet
perswaded
,
there
is
yet
something
or
other
to
be
done
;
and
therefore
you
shall
finde
this
to
be
true
,
that
we
are
so
farre
from
spirituall
life
in
Christ
,
that
none
of
us
doe
any
good
;
there
is
nothing
you
doe
whereof
you
may
say
,
This
have
I
done
because
God
hath
set
me
a
worke
,
and
in
respect
of
Gods
Command
,
or
that
God
may
be
sanctified
thereby
,
never
yet
could
we
say
so
;
and
as
we
have
not
done
any
good
,
so
neither
are
we
able
or
capable
of
good
.
And
in
truth
this
is
a
further
want
of
spirituall
action
,
that
if
God
should
make
us
able
to
doe
it
,
yet
we
would
not
be
willing
to
doe
it
,
but
if
he
put
us
to
the
question
,
When
shall
it
once
be
?
read
that
Chapter
and
the
next
,
and
see
if
ever
they
set
God
a
time
,
they
will
by
no
meanes
set
God
a
time
,
least
they
over-much
ingage
themselves
;
indeed
,
sometimes
it
may
be
you
shall
see
such
men
lying
under
some
heavie
hand
of
God
,
and
neare
to
death
,
resolve
upon
time
.
See
our
unwillingnesse
to
come
off
to
God
when
we
are
in
health
,
we
thinke
in
sicknesse
to
be
made
cleane
,
but
in
sicknesse
,
what
will
we
say
then
,
some
of
you
can
tell
what
men
are
then
wont
to
say
;
What
doe
we
then
say
?
Oh
,
if
God
would
but
restore
me
to
health
,
you
should
see
I
would
become
a
new
man
;
why
when
he
was
in
health
he
said
,
If
sicknesse
or
danger
came
,
that
should
be
the
time
wherein
he
would
be
made
cleane
,
but
when
sicknesse
comes
,
then
we
put
God
off
till
health
againe
.
As
if
a
Debtor
should
put
off
his
Creditor
from
Summer
to
Winter
,
and
from
thence
to
Summer
againe
,
the
answer
will
never
be
given
;
why
now
it
shall
be
this
day
say
you
in
sicknesse
,
it
shall
be
when
God
shall
bring
me
to
health
;
but
why
not
to
day
?
you
put
off
God
from
health
to
sicknesse
,
and
from
sicknesse
to
health
againe
,
and
when
they
doe
not
so
,
and
come
and
tell
them
of
it
,
they
will
say
,
Why
it
is
true
,
God
forgive
them
,
they
thought
to
have
done
such
a
thing
,
and
they
hoped
to
have
done
it
;
But
when
shall
it
once
be
?
Why
not
to
day
before
to
morrow
?
what
if
you
dye
of
this
sicknesse
,
will
you
goe
to
Hell
immediately
?
will
you
take
no
course
for
turning
the
wrath
of
God
from
you
;
Are
not
you
now
sick
,
why
doe
you
deferre
it
any
longer
?
and
though
he
be
not
able
to
turne
himselfe
in
his
bed
,
yet
he
may
turne
to
God
.
It
is
a
vaine
thing
to
put
off
God
to
health
,
for
in
our
sicknesse
God
will
sooner
visit
us
,
and
doth
expect
that
in
the
day
of
our
affliction
we
should
seeke
him
diligently
and
early
,
Hos
5.
last
.
When
will
it
once
be
?
So
that
take
notice
of
this
desperate
deadnesse
of
a
mans
heart
out
of
Christ
,
he
is
dead
in
sinne
,
so
as
that
he
neither
doth
any
good
,
nor
is
able
to
doe
any
good
,
nor
is
willing
to
doe
any
good
.
And
as
there
is
no
spirituall
motion
in
him
,
no
act
of
grace
,
so
it
is
another
act
of
spirituall
life
,
for
a
man
to
feed
upon
Christ
;
but
doe
you
thinke
a
dead
man
is
able
to
feed
upon
Christ
?
you
know
what
God
said
of
the
Idolatrous
people
in
old
time
,
Esa.
44.11
,
12.
Esa
,
44.11
.
explained
.
The
same
saith
〈◊〉
to
every
naturall
man
;
He
feedeth
,
upon
what
?
upon
Christ
?
No
,
no
,
upon
ashes
;
why
upon
ashes
,
ashes
is
farre
from
feeding
upon
the
living
God
,
and
yet
truly
a
man
feeds
upon
ashes
;
every
soule
that
feeds
not
upon
Christ
hath
some
Idol
for
his
God
,
and
so
falls
downe
to
worship
it
,
some
god
of
profit
,
or
pleasure
;
and
this
is
the
estate
of
all
wicked
men
,
they
feed
upon
ashes
;
upon
ashes
,
it
seemes
to
me
to
be
a
borrowed
speech
,
or
similitude
taken
from
children
,
or
some
women
with
childe
,
that
being
sometimes
taken
with
some
ill
humour
,
and
distemper
of
stomach
,
they
have
an
eager
desire
to
feed
upon
ashes
,
and
such
like
dry
unsavoury
meat
;
Children
will
be
eating
coales
,
and
ashes
,
and
so
will
sometimes
women
with
childe
;
so
truly
it
is
with
every
naturall
man
,
he
is
a
naturall
Idolater
,
he
worships
something
besides
Gods
,
he
feeds
upon
ashes
,
some
dry
and
unsavoury
,
and
unwholsome
meat
,
which
cannot
profit
him
in
the
day
of
wrath
,
which
gives
not
his
soule
any
nourishment
,
for
the
soule
of
man
is
an
immortall
spirit
,
and
we
only
feed
it
with
profit
,
and
pleasure
,
and
credit
,
and
these
be
but
ashes
,
bodily
food
.
The
good
things
of
this
life
are
no
more
suitable
to
a
mans
soule
,
then
ashes
be
to
a
mans
body
,
and
therefore
Solomon
so
compares
the
estate
of
all
the
sonnes
of
Nature
,
Eccles.
3.21
.
Who
knowes
the
spirit
of
a
man
that
goes
upward
,
and
the
spirit
of
the
beast
that
goes
downeward
to
the
earth
?
his
meaning
is
this
;
he
complaining
of
the
vanity
that
lyes
upon
the
sonnes
of
nature
,
he
speakes
not
in
the
person
of
an
Epicure
(
as
some
conceive
)
but
his
meaning
is
,
Who
knowes
;
which
of
all
the
sonnes
of
men
considers
,
or
takes
it
to
heart
,
that
his
soule
goes
up
to
any
better
place
then
the
soule
of
a
beast
,
which
of
all
the
sons
of
Nature
feeds
his
soule
upon
better
food
,
then
the
soule
of
a
beast
is
fed
upon
?
Doe
they
not
all
feed
,
as
if
they
all
went
to
one
place
?
and
therefore
upon
the
dust
of
the
earth
they
feed
;
turne
me
out
the
man
that
is
in
an
estate
of
nature
,
considers
that
his
soule
is
to
live
for
ever
,
and
therefore
takes
care
to
feed
his
soule
to
immortality
;
this
is
the
wofull
distemper
of
all
the
sonnes
of
nature
,
that
we
feed
not
upon
Christ
,
but
upon
the
blessings
of
this
world
,
so
long
as
we
are
without
Christ
,
all
our
food
is
upon
earthly
things
here
below
,
there
is
not
any
power
in
a
man
by
nature
,
not
any
wisedome
or
strength
in
us
to
deliver
our
soules
,
and
then
is
not
this
a
false
course
?
A
lying
vanity
:
is
not
my
heart
deceived
with
this
and
that
?
he
is
not
able
to
aske
his
heart
such
a
question
,
am
I
such
a
foole
,
to
forget
all
good
to
my
soule
,
thus
long
?
it
would
deliver
his
soul
,
if
hee
did
but
consider
that
there
was
a
lye
in
the
other
way
,
and
he
flatters
himselfe
in
his
good
estate
before
God
,
and
considers
not
the
truth
of
the
thing
;
he
thinkes
hee
is
as
faire
a
dealing
man
as
any
of
them
all
,
but
his
heart
deceitfull
,
and
desperately
wicked
,
and
so
cannot
see
the
falsehood
of
his
way
.
And
for
growing
,
which
is
a
third
act
of
spiritual
life
,
a
man
is
dead
to
any
growth
,
never
comes
to
any
growth
in
grace
,
but
he
is
apt
to
grow
in
evil
and
sin
,
evill
men
and
deceivers
shall
wax
worse
and
worse
,
2
Tim.
3.13
.
take
you
any
natural
man
,
and
he
is
ever
growing
worse
and
worse
,
ever
growing
of
the
worse
hand
;
he
growes
more
and
more
unprofitable
,
and
more
loose
from
God
,
and
estranged
from
the
wayes
of
his
grace
,
and
settled
in
the
wayes
of
sin
.
And
this
is
that
which
the
Prophet
,
Jeremiah
complaines
of
,
chap.
9.3
.
they
proceeded
from
evill
to
worse
,
and
this
is
the
estate
of
us
all
without
Christ
,
we
grow
from
prodigality
to
covetousnesse
;
and
from
wantonnes
,
to
voluptuousnes
,
and
so
goe
on
til
we
come
to
take
pleasure
in
all
sinne
,
though
it
be
but
for
a
season
:
This
is
al
the
growth
and
progresse
that
such
men
make
.
And
in
the
fourth
place
,
for
cleansing
our selves
from
al
superfluous
,
and
noysome
lusts
that
we
doe
not
,
neither
can
we
be
freed
from
them
:
O
Jerusalem
,
wash
thy
heart
from
thy
wickednesse
,
how
long
shall
thy
vaine
thoughts
lodge
within
thee
?
Jer.
4.14
.
Purge
out
all
those
sinful
lusts
,
God
knowes
the
thoughts
of
the
hearts
of
men
are
but
vaine
,
1
Cor.
3.18
.
and
they
being
vain
,
God
would
have
us
to
wash
our
hearts
,
how
long
shal
it
be
that
we
suffer
these
lusts
to
lodge
within
us
?
we
never
cleanse
our selves
from
these
:
but
such
woful
cleansing
it
is
,
that
if
we
goe
about
to
purge
them
out
,
by
the
motions
of
the
spirit
of
grace
,
that
he
casts
into
our
hearts
;
we
think
its
a
troublesome
worke
,
and
doth
crosse
the
tranquility
,
and
peace
of
our
estates
,
we
thinke
they
are
noysome
,
and
therefore
,
if
any
good
motion
be
darted
into
the
heart
,
in
the
Ministery
of
the
Word
,
or
in
the
Counsell
of
Christian
friends
,
we
are
sick
of
it
,
till
we
have
cast
out
all
those
good
motions
againe
,
and
what
ever
good
affection
God
hath
been
pleased
to
cast
into
us
,
wee
are
not
wel
til
we
be
shut
of
it
:
as
was
the
case
of
Ahab
,
he
comes
sadly
and
mourning
from
Eliahs
sharpe
reproofe
,
1
King
.
21.
two
last
verses
,
but
he
could
not
be
well
at
ease
,
til
he
had
cast
it
all
off
,
with
putting
Naboth
to
death
,
and
put
it
off
with
calling
a
Councel
about
going
to
War
,
and
so
damped
all
the
sorrow
that
was
in
his
heart
.
Let
Caine
have
any
good
motion
come
in
his
heart
,
and
he
wil
put
it
off
with
building
of
Cities
:
His
sin
,
and
punishment
is
great
,
Gen.
4.13
.
and
would
he
not
now
seek
to
God
for
mercy
that
his
soule
might
live
?
no
he
goes
out
from
the
presence
of
God
,
and
from
all
good
company
,
and
good
councel
,
and
whither
goes
he
then
?
Into
the
land
of
Nod
,
and
there
he
builds
Cities
,
and
calls
them
by
such
and
such
names
,
and
so
takes
off
his
thoughts
from
any
good
motion
,
and
extinguishes
all
the
motions
of
grace
:
And
truly
so
stood
the
case
with
Foelix
,
Act.
24.25
.
when
he
trembled
at
Pauls
Sermon
,
he
would
not
indure
to
hear
him
any
further
,
but
when
he
had
convenient
leasure
he
would
hear
him
again
;
but
he
never
sent
for
him
.
And
so
you
shall
ever
find
this
frame
in
a
naturall
mans
heart
,
those
motions
which
the
spirit
of
God
casts
into
his
heart
,
that
might
induce
him
,
and
lead
him
on
by
the
hand
to
better
courses
,
we
are
not
wel
til
we
have
cast
them
all
off
.
Just
as
Paul
complaines
of
the
Jewes
,
Act.
13.46
.
since
you
have
put
it
away
from
you
,
loe
,
we
turne
to
the
Gentiles
,
we
purge
,
and
cast
out
the
motions
of
Gods
spirit
,
and
cannot
indure
that
any
Ordinance
should
bring
us
nearer
to
Christ
;
Act.
7.51
.
Yee
have
always
resisted
the
holy
ghost
,
expelled
the
blessed
of
God
that
if
the
holy
ghost
but
dart
any
good
councel
into
their
hearts
,
they
cannot
indure
to
hear
it
,
nor
entertain
any
motion
of
it
,
but
grieve
and
vex
the
holy
Spirit
of
God
,
and
they
are
not
well
till
they
quench
it
,
1
Thess.
5.19
.
Esa.
5.3
.
we
are
alive
to
nothing
but
to
run
away
from
God
,
alive
to
sinne
,
alive
to
doe
evill
,
but
to
doe
well
we
have
no
understanding
,
Jer.
4.22
.
Apt
to
purge
and
cleanse
our selves
from
all
good
things
,
but
wholly
undisposed
to
doe
any
thing
that
is
well
;
this
is
the
true
estate
of
us
all
:
Look
at
us
as
we
are
by
nature
,
all
of
us
without
Christ
cannot
put
forth
one
act
of
spirituall
life
,
not
one
good
motion
to
be
found
in
such
a
condition
.
And
in
the
first
place
for
begetting
any
unto
grace
,
we
rather
doe
the
quite
contrary
,
we
addict
our selves
to
beget
men
to
become
the
children
of
Hell
,
worse
then
our selves
,
Matth.
23.15
.
two-fold
more
the
children
of
Hell
;
and
because
that
may
be
more
proper
to
corrupt
teachers
,
Jeremy
speakes
it
of
all
the
sonnes
of
nature
,
and
those
especially
that
had
lived
a
while
under
the
meanes
,
and
were
not
thereby
brought
on
to
an
estate
of
grace
,
those
whom
God
had
kindled
some
fire
in
their
hearts
,
and
whom
he
would
have
brought
on
to
grace
,
even
these
;
They
are
all
grievously
revolted
,
walking
with
slanders
,
they
are
brasse
and
Iron
,
they
are
all
corrupters
,
Jer.
6.28
.
He
doth
not
say
,
they
are
all
corrupted
,
but
all
corrupters
;
that
is
,
such
as
are
not
only
naught
themselves
,
but
they
corrupt
others
also
,
they
make
others
worse
for
their
sakes
;
No
man
that
sets
his
face
to
God-ward
,
but
if
he
come
among
them
,
he
is
the
worse
for
them
;
every
man
is
kept
off
the
more
from
goodnesse
by
their
meanes
,
they
doe
not
love
that
men
should
be
too
forward
,
or
too
precise
,
nor
to
keep
such
a
puleing
,
nor
such
a
praying
;
we
are
all
by
nature
corrupters
,
Gen.
6.11
.
All
flesh
had
corrupted
their
way
;
even
every
man
had
done
it
,
every
one
is
the
worse
for
us
that
hath
to
doe
with
us
,
if
we
see
but
any
good
disposition
in
them
to
be
comming
on
in
the
waies
of
grace
,
we
doe
as
much
as
in
us
lyes
to
quench
,
and
damp
,
and
smother
them
,
and
never
rest
by
our
good
wills
till
we
make
them
as
ill
as
our selves
,
and
harden
their
hearts
from
Gods
feare
;
this
is
the
true
carriage
of
all
those
who
are
out
of
Christ
:
He
that
hath
not
the
Son
,
he
hath
no
life
;
no
motion
of
spirituall
life
,
no
growing
up
in
Christ
,
no
purging
out
of
sinfull
uncleannesse
;
and
therefore
now
to
apply
this
,
conceive
thus
much
:
First
,
It
applyes
it selfe
against
the
Church
of
Rome
;
Application
.
first
,
who
maintaine
,
that
men
in
the
state
of
nature
,
have
free
will
to
lay
hold
upon
Christ
,
and
they
conceive
it
is
upon
very
faire
termes
;
but
I
would
only
demand
of
you
this
question
,
Whether
when
they
doe
lay
hold
on
Christ
(
as
they
conceive
)
whether
they
have
him
,
or
they
have
him
not
?
they
,
will
say
,
They
have
not
Christ
till
they
have
received
him
;
for
what
hast
thou
that
thou
hast
not
received
?
1
Cor.
4.7
.
And
till
they
have
received
him
,
how
shall
they
lay
hold
upon
him
?
and
if
not
receive
him
,
they
are
dead
men
;
and
when
a
man
is
dead
what
can
he
have
by
any
benefit
that
is
offered
him
?
Offer
him
never
so
largely
,
and
he
can
receive
no
benefit
by
it
;
and
if
that
any
doe
lay
hold
upon
Christ
,
were
they
not
living
when
they
so
layed
hold
upon
him
;
so
that
when
they
doe
lay
hold
upon
Christ
,
whether
is
it
an
action
of
life
or
no
?
If
not
,
how
shall
they
lay
hold
on
Christ
,
and
without
Christ
no
life
.
A
man
in
the
state
of
nature
neither
doth
good
,
nor
can
he
doe
any
good
,
nor
is
he
willing
to
doe
good
;
and
therefore
well
doth
the
Apostle
say
,
It
is
God
that
workes
in
you
both
the
will
and
the
deed
,
Phil.
2.12
,
13.
Any
thing
that
we
doe
that
is
good
,
is
wholly
from
the
grace
of
Christ
,
and
this
is
just
against
the
Papists
.
Secondly
,
It
serves
to
teach
us
all
to
bemoane
our
owne
estates
,
or
the
estates
of
any
of
ours
,
that
we
yet
see
in
the
gall
of
bitternesse
,
lying
in
an
estate
of
nature
;
is
it
thy selfe
,
or
thy
father
,
or
mother
,
or
thy
children
or
servants
?
whatever
he
be
,
be
he
never
so
good
a
natured
man
,
if
he
be
yet
without
Christ
,
there
is
no
life
in
him
;
I
say
,
looke
upon
him
as
thy
dead
friend
;
If
thou
didst
look
upon
thy
father
,
and
mother
,
or
children
,
and
see
them
lye
dead
before
thee
,
thou
wouldest
mourne
bitterly
for
them
;
you
know
what
is
said
,
Zach.
12.10
.
As
a
man
mournes
for
his
first
borne
;
if
our
first
borne
,
or
any
that
is
neare
to
us
dye
,
we
mourne
bitterly
for
them
,
and
refuse
to
be
comforted
,
as
was
the
case
of
Rachels
mourning
for
her
children
,
and
would
not
be
comforted
because
they
were
not
,
Matth.
2.18
.
they
were
all
dead
,
and
therefore
caused
a
bitter
mourning
;
it
was
the
wounding
and
rending
of
her
soule
.
And
may
not
this
be
the
case
of
many
a
fruitfull
mother
,
many
children
,
and
yet
all
of
them
dead
in
Gods
sight
,
not
a
soule
living
in
the
sight
of
God
?
And
is
it
not
a
farre
more
bitter
death
to
be
dead
in
sinne
,
then
to
be
dead
in
the
body
,
when
it
is
a
living
soule
in
Gods
sight
?
then
,
blessed
are
the
dead
that
dye
in
the
Lord
,
for
even
so
saith
the
Spirit
,
that
never
spake
words
of
falshood
,
Revel.
14.13
.
I
say
therefore
,
if
that
our
children
live
to
God
,
and
have
the
life
of
grace
in
their
hearts
,
there
is
no
danger
of
their
death
;
then
thy
children
shall
come
againe
to
thy
hearing
,
at
the
resurrection
of
the
just
,
and
thou
shalt
imbrace
them
with
comfort
,
and
fill
thy
soule
with
unspeakable
joy
,
and
fulnesse
of
glory
;
if
they
dye
in
the
favour
and
grace
of
God
,
they
shall
rise
to
glory
,
but
if
they
be
spiritually
dead
,
no
goodnesse
in
the
world
in
them
,
no
spirituall
life
at
all
,
no
life
of
righteousnesse
or
holinesse
,
which
are
the
first
fruits
of
the
Spirit
,
and
of
glory
in
this
world
;
then
weep
for
these
children
,
and
those
friends
,
that
husband
,
or
wife
,
or
brother
,
or
sister
;
weep
for
every
soule
that
is
in
an
estate
of
sinne
and
death
,
they
are
as
so
many
dead
Corps
;
you
may
sometimes
see
a
whole
house-full
of
dead
creatures
,
not
one
of
them
living
to
God
,
not
one
of
thy
acquaintance
,
not
one
of
all
thy
brothers
and
sisters
;
weep
and
mourne
bitterly
for
them
that
are
thus
wounded
with
sinne
,
and
bleed
deadly
,
and
gaspe
for
their
last
breath
,
and
it
may
be
shall
never
finde
grace
from
God
in
this
world
,
their
present
condition
is
fearefull
;
and
mourne
thou
for
them
in
a
godly
manner
,
that
thou
mayest
be
the
more
earnest
with
God
in
that
behalfe
;
and
never
leave
,
till
thou
hast
got
some
grace
from
Christ
for
them
,
and
in
so
doing
you
shall
finde
,
that
he
that
gave
you
children
will
give
them
life
,
and
he
that
gave
you
brethren
,
and
sisters
,
and
friends
,
and
acquaintance
,
he
will
put
some
life
into
them
,
and
it
shall
doe
you
good
at
the
heart
,
as
in
vers.
16.
of
this
chapter
;
Let
him
aske
,
and
he
shall
give
him
life
.
The
promise
is
marvellous
sweet
and
strong
,
you
may
handle
the
matter
so
,
that
as
you
have
instrumentally
given
them
naturall
life
,
you
may
procure
them
spirituall
life
,
they
came
out
of
your
loynes
dead
in
sinne
,
and
they
will
grow
in
sinne
more
and
more
,
more
unsavoury
,
and
more
unprofitable
,
and
worldly
,
and
proud
,
and
wanton
,
this
is
their
naturall
condition
;
well
,
if
they
be
so
borne
,
then
weep
over
them
,
and
mourne
bitterly
for
them
.
You
would
mourne
for
a
childe
if
still-borne
,
much
more
if
you
see
it
dying
,
and
giving
up
the
ghost
,
and
lying
in
extreame
and
bitter
paine
,
how
much
more
for
that
soule
that
hath
no
grace
,
nothing
at
all
in
them
,
in
regard
of
which
you
can
say
,
this
is
a
pledge
to
me
of
Jesus
Christ
in
them
;
you
know
what
a
bitter
mourning
fell
out
in
Exod.
12.30
.
A
great
cry
was
heard
in
Aegypt
,
and
they
all
rose
up
at
midnight
;
What
was
the
matter
?
Why
this
was
it
,
There
was
not
an
house
wherein
there
was
not
one
dead
,
and
upon
this
occasion
they
rose
up
at
midnight
,
and
filled
their
streets
with
bitter
cryes
,
and
what
then
thinke
you
would
they
have
done
,
if
in
every
family
there
had
been
but
one
alive
?
all
dead
but
himselfe
,
neither
one
nor
other
,
sometimes
old
,
and
sometimes
young
,
all
gone
save
only
one
,
to
mourne
for
all
the
rest
;
and
this
is
sometimes
the
case
of
many
a
soule
,
he
may
rise
every
morning
,
and
see
not
a
soule
in
his
family
of
which
he
can
say
,
this
is
not
a
dead
corps
;
if
there
were
but
one
dead
soule
it
might
cause
thee
to
mourne
,
and
that
greatly
,
just
occasion
to
mourne
bitterly
,
if
there
be
but
one
in
thy
house
that
comes
not
on
to
the
wayes
of
grace
and
salvation
;
this
is
it
that
God
calls
us
to
,
sadly
to
consider
of
it
,
bitterly
to
bemoane
it
,
and
to
pray
heartily
for
such
poore
soules
to
God
,
that
he
would
be
pleased
to
shew
mercy
to
them
all
,
that
you
might
have
some
living
companions
,
some
that
might
be
wrapt
up
in
life
and
peace
,
and
bring
them
within
the
covenant
of
grace
,
and
life
,
and
salvation
;
if
you
have
but
the
bowels
of
friends
,
if
but
the
bowels
of
Christian
men
,
take
to
heart
your
owne
,
and
others
miserable
condition
,
if
they
be
dead
,
and
without
Christ
.
Vse
3.
To
teach
us
all
,
that
if
so
be
that
we
,
or
any
of
ours
be
yet
without
Christ
,
Procure
Christ
for
our selves
,
and
others
.
let
it
exhort
us
not
to
give
rest
to
our
eyes
,
nor
slumber
to
our
eye-lids
,
till
we
have
procured
Christ
for
our selves
,
and
ours
,
that
we
may
procure
life
for
our selves
,
and
others
.
What
is
it
for
a
man
to
have
a
good
wife
,
or
a
good
husband
,
or
beautifull
children
?
What
if
he
had
rich
kindred
and
acquaintance
?
What
if
he
had
all
the
world
,
and
have
not
Christ
,
he
hath
no
life
;
had
we
all
the
friends
we
have
,
and
as
much
comfort
as
we
could
wish
,
and
want
Christ
,
it
were
poore
empty
comfort
,
and
therefore
labour
above
all
things
to
get
Christ
.
For
motives
hereunto
:
Motives
to
get
Christ
.
First
,
it
is
taken
from
the
sweetnesse
of
life
,
Skin
for
skin
,
and
all
that
a
man
hath
will
he
give
for
his
life
,
Job
2.4
.
and
what
is
a
life
without
grace
?
What
is
the
naturall
life
without
a
spirituall
?
This
naturall
life
is
worth
the
giving
and
parting
with
for
a
spirituall
;
What
shall
a
man
give
in
recompence
for
his
soule
?
Matth.
16.26
.
You
know
what
Christ
said
of
Judas
,
and
the
same
reason
holds
true
in
every
man
that
wants
life
in
Christ
,
Matth.
26.24
.
It
had
been
good
for
that
man
he
had
never
been
borne
;
so
may
we
say
of
all
our
soules
,
it
had
been
good
for
us
we
had
never
been
borne
,
if
we
dye
without
grace
,
we
shall
then
have
our
portion
with
hypocrites
,
and
unbeleevers
,
and
therefore
let
spirituall
life
be
more
sweet
to
you
then
naturall
.
Secondly
,
consider
if
you
have
Christ
,
you
have
life
,
and
that
in
abundance
,
and
you
have
all
the
blessings
of
God
,
of
all
lives
it
is
the
most
comfortable
,
2
Cor.
1.20
.
If
you
have
Christ
,
you
have
all
the
promises
,
For
in
him
they
are
,
yea
,
and
in
him
Amen
;
and
they
shall
all
be
ratified
and
confirmed
,
and
establisht
to
you
,
and
all
the
blessings
of
God
are
thine
,
Esa.
1.3
.
He
hath
blest
you
with
all
spirituall
blessings
in
Christ
Jesus
;
all
blessings
both
spirituall
and
temporall
too
,
all
the
blessings
of
this
and
another
life
,
1
Tim.
4.8
.
1
Cor.
3.
last
.
All
is
yours
;
all
the
ordinances
of
God
is
yours
,
and
all
the
world
is
yours
;
not
a
creature
in
the
world
but
is
at
your
service
:
yea
your
enemies
is
for
your
good
and
service
.
Esau
was
Jacobs
Servant
even
then
when
he
cals
him
Lord
;
and
therefore
make
account
of
this
,
if
you
have
Christ
,
make
account
of
this
,
you
have
all
things
;
and
therefore
read
the
Promises
,
and
gather
them
up
,
and
lay
them
up
as
a
treasure
,
all
things
are
yours
;
all
the
blessings
you
read
or
heare
of
,
they
are
all
some
way
or
other
for
your
benefit
,
and
I
want
but
faith
to
see
and
discerne
it
,
and
an
heart
to
acknowledge
it
,
if
I
doe
feele
it
;
and
therefore
if
you
want
righteousnesse
,
or
peace
,
or
goods
,
or
friends
,
or
any
blessing
in
this
world
,
or
for
another
,
if
you
have
Christ
you
have
all
that
his
is
;
He
that
hath
given
us
his
owne
Son
,
will
not
he
with
him
give
us
all
things
also
?
Rom.
8.32
.
So
that
there
is
a
double
motive
,
that
every
soule
might
be
stirred
up
to
looke
after
Christ
;
and
this
is
the
season
,
stay
not
till
to
morrow
,
and
though
the
morrow
be
a
Sabbath
,
a
blessed
day
,
yet
you
know
not
what
this
day
may
bring
forth
;
some
of
us
may
fall
sick
,
or
dye
this
night
,
or
not
fit
to
profit
by
to
morrowes
meanes
,
as
it
is
this
day
,
and
therefore
while
the
day
of
grace
lasts
,
take
hold
of
Christ
.
Object
.
But
what
shall
I
doe
to
get
him
?
how
may
I
come
to
have
him
?
you
said
,
we
cannot
reach
Christ
by
nature
,
and
though
we
could
we
will
not
;
Are
not
exhortations
then
in
vaine
?
Answ.
No
,
they
are
not
in
vaine
,
for
though
in
nature
we
are
neither
willing
,
nor
able
to
looke
after
Christ
,
but
looke
at
him
as
a
vaine
refuse
commodity
;
we
would
have
lands
,
and
goods
,
but
no
Christ
,
and
therefore
what
must
we
doe
?
1
Though
we
be
of
that
naturall
sinfull
distemper
,
that
we
would
have
all
things
but
Christ
,
and
let
him
goe
,
yet
while
we
are
thus
speaking
to
you
,
God
many
times
conveys
such
a
spirit
of
grace
into
us
,
as
gives
us
power
to
receive
Christ
;
what
power
had
the
Cripple
to
stand
,
much
lesse
to
walke
,
Act.
3.6
,
7.
he
had
no
power
to
walke
;
and
it
had
been
a
vaine
speech
to
him
if
there
had
not
been
a
power
in
it
to
convey
strength
into
him
by
his
breath
,
and
the
Lord
Jesus
working
in
it
,
which
did
convey
such
strength
into
him
,
as
that
presently
he
did
walke
.
And
truly
so
is
it
with
the
Servants
of
God
,
those
that
shal
be
saved
,
we
speake
not
in
vaine
to
them
,
the
word
that
we
speake
conveyes
spirit
and
life
into
them
,
then
they
begin
to
receive
life
in
him
,
and
are
glad
,
that
they
may
finde
Christ
,
and
for
other
men
,
it
leaves
them
without
excuse
,
if
they
do
not
use
the
meanes
,
God
appoints
them
to
use
.
And
the
means
God
prescribes
to
us
are
these
.
Means
of
having
Christ
.
First
,
as
ever
thou
wouldest
have
Christ
,
labour
wisely
to
ponder
upon
and
consider
,
how
dead
thou
art
without
Christ
,
for
thou
shalt
never
find
life
by
Christ
,
unlesse
thou
find
thy selfe
lost
without
him
,
Luke
10.10
.
Christ
came
to
seek
and
to
save
that
which
was
lost
.
If
thou
seest
thy self
lost
,
Christ
will
seek
thee
up
;
be
fully
satisfied
of
this
in
thy
judgement
and
mind
,
that
unlesse
thou
hast
Christ
,
thou
hast
no
life
,
and
therefore
mourn
and
pray
,
The
whole
need
not
the
Physitian
but
them
that
are
sicke
,
Matth.
9.12
,
13.
See
thy selfe
a
sinner
and
a
perishing
creature
unlesse
Christ
seeke
thee
up
.
Secondly
,
Take
this
meanes
,
as
ever
you
desire
to
have
life
in
Christ
,
if
thou
knowest
any
sin
by
thy selfe
,
thou
art
much
to
blame
in
thy selfe
,
if
thou
dost
not
by
any
meanes
wash
thy
hands
of
it
,
Note
this
.
cleanse
thy selfe
from
it
.
There
are
many
sins
which
a
man
lives
in
,
which
he
might
avoid
by
very
common
gifts
,
which
would
he
renounce
,
God
would
not
be
wantng
to
lead
him
on
to
further
grace
,
John
3.18
,
19.
This
is
condemnation
that
light
is
come
into
the
world
,
and
men
love
darkenesse
rather
then
light
.
2
Cor.
6.17
,
18.
touch
no
unclean
thing
,
meddle
not
with
vain
company
:
and
have
nothing
to
doe
with
the
unfruitfull
workes
of
darkenesse
,
and
then
I
wil
be
a
father
to
you
,
and
you
shall
be
my
Sons
and
Daughters
;
if
wee
would
but
abhor
,
that
which
we
know
to
be
nought
,
God
promiseth
to
receive
us
.
And
it
is
the
same
that
you
read
,
Esay
1.16
,
17
,
18.
to
shew
you
that
if
men
do
begin
to
learn
to
be
better
,
if
they
cease
to
doe
evill
,
and
learn
to
do
well
,
if
they
acknowledge
their
sins
,
in
the
sight
of
God
,
God
wil
so
sprinkle
the
blood
of
Christ
upon
them
,
as
that
their
great
sins
shal
be
forgiven
them
;
and
upon
the
same
termes
men
might
feed
upon
the
paschal
Lamb
,
Exo.
12.15
.
they
must
put
all
leaven
out
of
their
houses
,
purge
out
therefore
the
old
leaven
,
and
ye
shall
become
a
new
lumpe
,
1
Cor.
5.7
,
8.
purge
out
the
old
,
and
ye
shall
be
new
creatures
in
Christ
,
purge
out
the
leaven
of
maliciousnesse
and
wickednesse
,
and
whatever
is
sinfull
before
God
,
away
with
it
,
touch
no
uncleane
thing
;
and
Esa.
55.7
.
Let
the
wicked
forsake
his
wickednesse
,
and
the
unrighteous
his
thoughts
,
and
then
,
I
am
a
God
ready
to
pardon
,
I
will
forgive
all
your
iniquities
.
Thirdly
,
Seeke
the
Lord
while
he
may
be
found
,
call
upon
him
while
he
is
nigh
,
Esa.
55.7
,
8.
Seeke
him
and
your
soule
shall
live
;
God
is
abundantly
ready
to
pardon
,
&c.
How
shall
I
seeke
him
?
no
man
hath
a
desire
to
seeke
,
but
that
which
he
hath
a
desire
to
finde
;
and
therefore
hunger
,
and
thirst
after
him
,
as
it
is
in
the
first
verse
of
that
Chapter
;
desire
nothing
so
much
as
thy
part
in
Christ
,
and
besides
,
endeavour
to
finde
him
in
the
meanes
,
vers.
3.
Heare
,
and
your
soules
shall
live
;
hearken
diligently
to
the
Word
of
God
.
It
is
a
notable
promise
that
in
Prov.
8.34
.
Blessed
is
the
man
that
heareth
me
,
watching
daily
at
the
posts
of
my
gates
,
for
he
that
findeth
me
,
findeth
life
.
Consider
,
there
is
no
man
that
heares
Christ
but
hee
findes
him
;
and
if
he
finde
him
,
he
shall
have
life
by
him
.
And
therefore
how
much
cause
have
men
to
straighten
themselves
a
little
in
their
worldly
businesse
,
to
heare
daily
?
for
who
so
findeth
me
findeth
life
,
and
he
that
hears
me
findes
me
:
Heare
therefore
diligently
,
and
your
soules
shall
live
:
Shake
off
all
drowsinesse
of
flesh
and
spirit
,
and
be
desirous
to
receive
Christ
in
his
Word
that
is
spoken
to
you
,
and
so
seeke
him
in
calling
upon
him
,
ver.
7
,
8.
Call
upon
him
while
he
is
nigh
;
And
when
is
he
nigh
?
Every
day
,
if
you
stay
longer
then
the
present
day
,
you
have
no
further
opportunity
offered
you
;
call
upon
God
now
,
and
wrastle
with
him
in
your
prayers
,
that
that
which
you
have
heard
may
be
life
,
and
the
length
of
your
dayes
.
Vse
4.
To
teach
every
soule
that
hath
already
found
Christ
,
and
yet
complaines
thou
hast
a
dead
heart
,
and
a
dull
minde
;
an
heavie
spirit
,
heavie
affections
,
nothing
lively
cannot
expell
thy
corruptions
,
cannot
beget
others
to
God
,
and
art
not
active
in
spirituall
workes
;
then
if
thou
finde
a
want
or
decay
of
life
,
then
seeke
for
Christ
againe
,
labour
for
more
Christ
,
and
thou
shalt
have
more
life
;
rest
not
in
having
a
good
measure
of
grace
,
for
thou
wilt
finde
a
world
of
deadnesse
and
weaknesse
,
in
beginnings
of
grace
;
but
as
thou
wouldest
have
any
further
measures
of
life
,
so
looke
for
further
measures
of
Christ
,
for
Christ
dispenseth
himselfe
to
us
in
measure
by
little
and
little
,
and
use
the
same
meanes
to
increase
him
,
as
thou
didst
to
get
him
at
the
first
;
see
thy selfe
lost
without
him
,
and
thirst
after
him
,
and
heare
diligently
,
and
call
earnestly
upon
him
for
more
strength
,
use
Christ
and
have
Christ
,
use
grace
and
have
grace
;
grow
up
in
the
use
of
him
,
and
thou
shalt
grow
up
in
the
possession
of
him
;
and
therefore
as
you
have
received
Christ
so
walke
in
him
,
Col.
2.7
,
8.
As
if
that
were
the
way
to
get
more
rooting
in
Christ
;
labour
to
live
by
faith
,
and
walke
to
the
glory
of
Christ
,
and
by
the
rules
of
Christ
,
and
by
that
meanes
you
will
be
more
built
up
,
rooted
,
and
established
in
him
.
Vse
5.
Of
comfort
to
every
soule
that
hath
any
part
in
Christ
,
thou
hast
life
in
him
,
and
that
in
abundance
,
and
favour
with
God
,
having
him
thou
hast
life
,
Prov.
8.34
,
35.
They
that
hate
me
love
death
;
if
you
seek
not
Christ
,
you
seeke
death
,
and
mischiefe
,
and
destruction
to
your
owne
soules
and
yours
,
vers
.
last
;
and
therefore
as
you
desire
to
finde
Christ
seeke
him
,
and
having
found
him
,
rejoyce
in
him
,
that
God
hath
given
you
to
finde
him
,
and
then
walke
as
those
that
desire
for
ever
to
have
him
,
as
not
to
change
your
portion
by
any
meanes
.
If
you
have
Christ
you
have
enough
,
and
if
you
sit
loose
to
Christ
for
the
enjoyment
of
earthly
blessings
,
what
will
they
advantage
you
;
but
chiefly
labour
to
get
Christ
,
and
then
,
He
that
hath
the
Son
hath
life
,
and
he
that
hath
not
the
Son
,
hath
not
life
.
SERMON
XII
.
1
John
5.13
.
These
things
have
I
written
unto
you
that
beleeve
on
the
name
of
the
Son
of
God
,
that
ye
may
know
that
ye
have
eternall
life
,
and
that
ye
may
beleeve
on
the
name
of
the
Son
of
God
.
WEE
are
now
come
to
enter
upon
the
beginning
of
the
conclusion
of
this
whole
Epistle
,
wherein
the
Apostle
rehearseth
the
intention
and
scope
of
the
whole
fore-past
Epistle
;
the
persons
and
subjects
to
whom
he
writes
,
and
the
end
and
scope
of
his
writing
:
These
things
have
I
written
unto
you
;
To
whom
?
To
you
that
beleeve
on
the
name
of
the
Sonne
of
God
.
And
he
intends
a
double
end
:
First
,
That
you
may
know
that
you
have
eternall
life
.
Secondly
,
That
you
may
beleeve
on
the
Name
of
the
Sonne
of
God
.
Now
to
encourage
to
this
latter
end
that
John
aimes
at
;
beleeving
on
the
name
of
the
Sonne
of
God
,
he
propounds
three
motives
,
in
the
15
,
16
,
17.
verses
;
amongst
which
the
last
of
them
is
a
promise
of
prevailing
with
God
for
pardon
,
and
a
prevention
of
falling
into
the
great
sinne
,
and
so
propoundeth
certaine
incouragements
to
the
end
of
the
Chapter
.
Now
at
this
time
,
we
shall
treat
of
the
first
part
of
this
conclusion
,
which
is
an
expression
that
John
here
makes
,
or
a
description
of
the
persons
here
spoken
to
;
to
them
that
beleeve
on
the
name
of
the
Son
of
God
;
from
the
persons
to
whom
John
dedicates
this
Epistle
,
to
them
that
beleeve
on
the
name
of
the
Son
of
God
;
observe
,
Doct.
This
Epistle
of
John
was
written
,
or
directed
to
beleevers
on
the
name
of
Iesus
Christ
.
This
is
evident
in
the
text
,
which
may
be
gathered
from
the
beginning
of
the
Epistle
▪
in
Chapter
1.4
.
he
writes
to
such
,
who
by
reading
this
Epistle
might
attaine
to
fulnesse
of
joy
,
and
those
are
only
beleevers
,
who
are
capable
of
that
mercy
and
blessing
;
you
may
gather
the
same
from
the
three
sorts
of
Christians
,
to
whom
he
writes
in
particular
,
vers.
12.
in
chap.
2.
I
write
unto
you
little
children
,
because
your
sins
are
forgiven
you
;
and
these
little
children
are
divided
into
three
sorts
,
vers.
13.
Fathers
,
young
men
,
and
babes
,
so
that
looke
at
all
that
Iohn
writes
to
,
they
are
such
as
make
a
faithfull
acknowledgement
of
God
the
Father
,
as
chap.
4.
vers.
4.
And
looke
at
his
second
Epistle
,
and
that
is
to
the
Elect
Lady
;
and
looke
at
his
third
Epistle
,
and
that
is
first
to
the
beloved
Gaius
;
and
he
shewes
you
what
a
notable
Christian
he
was
,
he
wishes
no
further
prosperity
to
his
body
and
outward
estate
,
then
his
soule
had
attained
unto
,
his
soule
was
in
great
prosperity
,
only
his
body
and
estate
was
weake
,
for
he
was
the
Host
of
the
whole
Church
of
God
,
so
that
looke
at
all
Iohns
writings
,
and
they
are
all
written
to
them
that
beleeve
on
the
name
of
the
Son
of
God
.
And
in
very
deed
looke
at
all
the
Epistles
of
all
the
rest
of
the
Apostles
,
and
they
are
all
written
to
Beleevers
;
if
you
summe
them
all
up
from
first
to
last
,
looke
at
the
Prothesis
of
every
Epistle
;
in
the
first
,
second
,
and
third
verses
of
every
Epistle
,
and
they
are
written
sometimes
to
Saints
by
calling
,
sometimes
to
faithfull
brethren
,
sometimes
to
the
Churches
of
Christ
,
naturall
Sons
,
partakers
of
the
common
salvation
;
in
a
word
,
only
to
those
that
were
faithfull
beleevers
in
Christ
Iesus
.
And
when
our
blessed
Saviour
himselfe
writes
,
he
writes
to
the
seven
Churches
of
Asia
,
all
of
them
such
as
sometime
had
been
eminent
,
and
glorious
,
and
gracious
,
and
amongst
the
weakest
he
had
a
few
names
,
even
in
Sardis
,
that
had
not
defiled
their
garments
,
chap.
4.3
.
Now
when
a
man
shall
consider
,
that
all
the
Apostles
doe
dedicate
all
their
writings
to
beleevers
and
Saints
,
it
gives
us
just
occasion
of
inquiry
,
Quest.
Wherefore
hee
writes
to
these
,
and
to
these
only
?
Answ.
Now
for
Answer
to
which
,
To
these
he
writes
in
regardof
the
speciall
benefit
and
helpe
that
these
writings
might
yeeld
to
beleevers
,
both
to
those
that
then
lived
,
What
help
Johns
Epistle
yeilds
to
beleevers
.
and
to
all
other
beleevers
that
should
succeed
them
to
the
end
of
the
world
.
And
those
benefits
are
many
and
divers
.
As
first
,
Teaching
,
Teaching
that
is
one
benefit
the
Churches
receive
by
these
Epistles
,
2
Thes.
2.15
.
brethren
stand
fast
,
and
hold
the
traditions
which
ye
have
been
taught
,
whither
by
Word
,
or
by
our
Epistle
.
This
was
one
end
of
the
Apostles
writing
their
Epistles
,
to
the
intent
they
might
teach
the
Church
of
God
sundry
things
which
else
they
had
not
known
.
Admonition
.
2
Another
benefit
the
Churches
received
from
these
Epistles
,
was
Admonition
,
and
putting
them
in
remembrance
of
the
things
they
had
heard
,
things
which
they
did
know
before
,
and
which
happily
they
had
forgotten
,
2
Pet.
1.12
,
13.
I
thought
it
necessary
to
put
you
in
remembrance
.
Practise
.
3
And
in
verse
13.
there
is
a
third
benefit
of
them
,
To
stir
them
up
to
do
such
things
,
which
though
they
wel
knew
should
be
done
,
yet
they
were
dul
,
and
slow
of
heart
,
and
stood
in
need
to
be
stirred
up
to
them
.
4
Another
end
of
their
writings
was
this
,
Humiliation
.
That
sometimes
they
might
Humble
and
bring
low
the
spirits
of
those
that
wer
puffed
up
,
&
had
not
repented
of
the
sin
which
they
had
committed
,
2
Cor.
7.8
.
I
was
sorry
at
the
first
that
I
made
you
sorry
,
but
now
I
am
not
sorry
,
for
it
was
a
godly
sorrow
;
so
that
it
seemes
the
writings
of
the
Apostles
did
much
prevaile
with
the
faithfull
people
of
God
,
and
wrought
in
them
such
godly
sorrow
,
that
it
was
a
comfort
to
the
Apostle
,
that
he
had
sometimes
grieved
them
.
Confirmation
in
the
faith
.
5
Another
end
was
,
that
so
by
this
meanes
they
might
be
strengthened
in
the
faith
,
according
to
what
you
read
in
the
words
of
the
Text
,
to
them
that
did
beleeve
,
he
wrote
that
they
might
beleeve
,
meaning
that
they
might
be
confirmed
and
established
in
beleeving
.
Consolation
,
6
Also
,
to
the
intent
that
they
might
fil
the
hearts
of
Gods
people
with
joy
in
beleeving
,
1
Iohn
.
4.
according
to
what
you
read
was
effected
,
Act.
15.31
.
So
that
see
how
much
help
the
Church
of
God
hath
had
by
these
writings
,
so
that
they
have
found
much
comfort
in
them
.
And
these
writings
have
been
the
foundation
of
the
faith
of
Gods
people
,
from
that
time
to
the
worlds
end
,
they
have
ever
yeelded
matter
to
the
Ministers
of
the
Gospel
,
to
preach
and
expound
to
the
people
,
that
by
preaching
they
might
bring
on
men
to
salvation
,
so
that
the
holy
ghost
would
not
have
Ministers
nor
any
other
to
be
wise
above
what
is
written
,
2
Tim.
4
16
,
17.
That
when
these
are
put
into
the
hand
of
a
faithful
Scribe
,
taught
unto
the
Kingdome
of
God
,
he
may
be
able
to
use
this
two-edged
sword
of
the
spirit
,
to
all
those
ends
by
which
we
come
to
be
made
perfect
unto
salvation
,
and
this
is
the
scope
of
the
spirit
of
God
in
Scripture
.
Reason
,
1.
Why
they
are
written
to
such
as
beleeve
,
As
they
serve
for
those
benefits
,
so
also
for
those
ends
.
It
is
taken
from
the
little
use
which
unbeleevers
will
make
of
these
writings
till
they
come
on
to
beleeving
,
so
little
,
that
were
it
not
for
some
beleevers
among
them
,
whom
God
had
respect
unto
,
none
of
all
the
Apostles
would
have
vouchsafed
to
have
written
any
one
Epistle
to
any
unbeleever
of
any
Town
or
Assembly
,
none
of
them
all
writes
to
any
,
but
to
such
as
beleeve
on
the
name
of
the
son
of
God
:
had
there
been
any
benefit
likely
to
be
expected
from
unbeleeving
Nations
,
some
or
other
would
have
written
to
them
:
but
from
first
to
last
,
look
over
them
all
,
and
observe
them
,
whether
they
be
written
to
particular
persons
,
or
to
particular
Congregations
,
or
to
Churches
or
Nations
,
they
are
all
written
to
such
as
beleeve
on
the
name
of
the
Lord
Jesus
:
For
it
is
with
the
Apostles
writings
,
as
the
Apostle
sometimes
speakes
of
prophesie
or
miracles
,
miracles
are
for
them
that
beleeve
not
,
but
prophesie
for
them
that
beleeve
,
he
doth
not
deny
but
prophesie
is
for
them
that
beleeve
not
,
but
he
speaks
by
way
of
opposition
to
miracles
;
miracles
are
rather
for
them
that
beleeve
not
;
and
he
would
have
beleevers
know
,
it
is
rather
for
them
to
attend
unto
prophesie
,
then
unto
miracles
,
so
that
this
is
the
poynt
:
Observe
it
,
as
a
just
ground
of
the
Apostles
dealing
in
these
writings
,
Because
of
the
little
use
that
unbeleevers
will
make
of
them
.
Take
you
men
that
beleeve
not
,
and
let
them
read
the
Word
of
God
over
again
and
againe
,
and
yet
they
receive
little
instruction
from
what
they
read
,
little
admonition
,
little
stirred
up
to
any
goodnesse
:
And
you
shal
not
at
all
find
any
blessing
,
no
saving
gift
of
God
,
can
be
wrought
in
the
heart
without
faith
,
and
because
faith
comes
not
by
reading
,
but
by
hearing
,
therefore
the
Apostle
writes
not
to
them
that
beleeve
not
,
but
to
such
as
are
beleevers
.
If
ever
God
had
intended
that
the
reading
of
these
writings
had
been
effectual
to
the
begetting
of
faith
,
surely
he
would
have
followed
them
with
mighty
works
,
as
he
blessed
the
preaching
of
the
Gospel
,
in
the
primitive
times
,
with
miraculous
workes
;
but
you
shal
not
read
in
any
Scripture
,
that
ever
God
so
farre
blessed
the
Word
read
to
any
man
,
or
that
he
ever
wrought
a
miracle
to
confirme
the
Word
read
,
where
the
word
hath
been
taught
:
God
magnified
it
much
in
the
first
publishers
of
it
,
til
the
whole
world
was
convicted
.
And
had
God
been
pleased
at
any
time
to
thinke
that
these
writings
should
be
effectual
to
convert
men
to
grace
,
surely
,
it
had
been
a
notable
meanes
for
the
Apostles
to
have
sent
sundry
Epistles
to
many
Churches
,
to
whom
they
should
never
personally
come
:
But
this
was
their
care
,
to
goe
all
over
the
world
,
to
preach
here
and
there
,
all
the
world
over
,
round
about
the
world
,
as
much
as
in
them
lay
,
which
they
needed
not
to
have
don
,
in
case
the
sending
of
an
Epistle
would
have
served
the
turne
.
Notable
is
that
speech
,
and
famous
in
this
kind
,
Rom.
10.14
,
to
17.
Faith
comes
by
hearing
,
&c.
So
that
in
very
truth
,
because
the
Apostles
did
not
see
,
of
what
use
their
writings
might
bee
to
any
unbeleevers
,
because
all
the
work
that
reading
could
reach
unto
,
could
not
reach
to
beget
and
worke
saving
faith
,
which
is
the
principall
scope
of
preaching
;
therefore
they
did
never
addresse
themselves
to
write
any
of
their
Epistles
,
to
any
unbeleever
,
but
onely
to
such
as
beleeve
on
the
name
of
the
Lord
Jesus
.
Object
.
You
say
,
But
sometimes
God
hath
been
pleased
to
blesse
in
old
time
the
reading
of
the
Word
to
the
conversion
of
soules
;
and
therefore
why
may
we
not
expect
the
like
blessing
upon
the
reading
of
the
Gospell
in
these
dayes
,
as
well
as
the
Law
in
former
times
?
in
Deut.
31.11
,
12
,
13.
(
A
place
much
stood
upon
in
this
case
)
it
was
commanded
there
that
the
people
should
come
up
to
Jerusalem
,
and
there
the
Law
should
be
read
before
them
,
vers.
11.
that
they
may
heare
,
and
learne
,
and
feare
,
verse
12.
and
their
children
that
knew
not
the
Lord
,
may
learne
to
feare
the
Lord
their
God
:
Where
you
see
,
God
blessed
the
reading
of
the
Law
,
not
only
for
the
benefit
of
them
that
knew
it
before
,
but
their
children
also
,
that
knew
not
any
thing
,
may
learn
to
feare
the
Lord
:
And
if
God
did
so
blesse
the
reading
of
the
Law
in
former
times
,
as
a
notable
instrument
to
bring
on
them
to
beleeve
that
never
knew
any
thing
of
Gods
word
before
?
Surely
one
would
expect
that
the
Gospel
,
which
of
the
two
,
is
rather
the
ministration
of
the
spirit
then
of
the
letter
,
or
then
the
Law
,
that
it
should
be
as
mighty
this
way
for
the
begetting
of
Gods
fear
in
men
,
as
ever
the
Law
was
.
Answ.
You
shal
not
read
,
that
this
was
the
benefit
or
blessing
that
God
did
accompany
the
Law
withal
,
in
ordinary
reading
of
the
same
;
But
this
was
a
solemn
reading
,
once
in
seven
yeares
,
and
no
oftener
,
or
once
in
fifty
years
.
It
was
a
reading
at
the
feast
of
Tabernacles
,
in
the
yeare
of
solemnity
,
as
verse
10
,
11
,
to
13.
In
a
time
of
solemne
release
,
that
was
once
every
seven
yeares
;
And
what
was
the
reason
that
then
it
should
have
such
a
more
then
ordinary
blessing
?
Why
,
this
year
of
Release
,
was
the
acceptable
year
of
the
Lord
,
which
typed
out
to
them
,
the
year
of
release
by
the
Lord
Jesus
Christ
:
For
he
was
crucified
in
one
of
these
seventh
years
.
Note
this
.
In
the
year
of
Jubilee
;
And
to
make
it
a
type
and
shadow
of
what
benefit
we
should
have
by
reading
the
Word
,
when
we
should
be
released
from
our
sinnes
by
faith
in
his
blood
.
In
that
solemne
reading
,
God
gave
a
more
then
ordinary
blessing
to
little
children
those
poore
ignorant
things
that
usually
come
to
the
Congregation
,
and
heare
much
,
but
learn
little
,
yet
even
they
in
the
year
of
Release
,
when
the
time
comes
that
God
would
shadow
out
to
them
their
release
by
Christ
;
even
then
little
children
,
that
know
not
any
thing
,
shal
get
some
knowledge
,
and
fear
of
God
,
by
hearing
of
those
words
then
read
,
so
that
it
was
such
a
reading
as
was
upon
such
a
solemne
year
of
release
as
typed
out
Christs
Redemption
;
to
shew
you
,
that
men
that
are
come
to
a
yeare
of
release
from
all
their
sins
by
Christ
,
they
shall
heare
and
know
,
and
though
they
know
nothing
before
,
now
they
shall
never
read
but
with
some
profit
,
and
some
growth
in
Gods
feare
.
And
another
answer
may
be
this
;
That
when
he
there
speakes
of
reading
,
he
speakes
not
of
bare
reading
,
reading
is
some
times
put
for
all
that
expounding
and
applying
,
that
did
ordinarily
accompany
their
reading
at
such
a
time
,
for
it
was
at
the
same
feast
that
Nehemiah
speakes
,
chap.
8.
last
.
It
is
said
,
chap
8.4
.
to
8.
there
was
a
Pulpit
of
Wood
;
and
in
vers.
8.
it
is
said
,
They
did
read
distinctly
in
the
Law
,
and
caused
the
people
to
understand
the
meaning
of
it
;
so
that
it
was
not
a
meere
outward
and
bare
reading
of
the
letter
,
but
an
opening
of
the
sence
,
and
such
a
kinde
of
applying
it
to
the
hearts
of
the
people
,
that
the
people
went
away
much
rejoycing
,
because
they
understood
the
Law
that
was
read
unto
them
,
and
many
of
them
could
not
but
joy
and
rejoyce
in
it
,
as
you
see
from
vers.
8.
to
the
end
of
the
12th
.
and
when
they
had
so
done
the
people
went
away
rejoycing
,
and
he
said
to
them
,
Goe
your
way
home
,
eate
the
fat
,
and
drinke
the
sweet
,
&c.
vers.
10.
So
that
this
you
shall
finde
to
be
true
,
that
God
hath
either
never
so
farre
forth
blessed
the
reading
of
the
Word
,
as
to
bring
on
unbeleevers
to
Christ
,
either
never
,
or
if
he
have
,
it
is
at
some
solemne
extraordinary
feast
,
once
in
seven
,
or
once
in
fifty
yeares
,
which
was
their
great
Jubilee
,
to
make
knowne
to
his
Church
what
in
after
times
it
should
be
,
when
they
knew
Christ
.
Vse
,
It
may
serve
first
,
to
let
us
see
a
reason
why
so
many
Writings
of
godly
men
to
so
good
purpose
,
and
by
such
holy
men
,
and
so
effectually
by
many
,
have
so
little
prevailed
against
the
Papists
,
and
Hereticks
in
any
kinde
,
a
man
would
wonder
to
read
so
many
Writings
of
so
many
holy
men
,
and
to
see
so
few
of
the
Church
of
God
brought
on
to
God
by
this
meanes
;
Why
what
's
the
reason
?
surely
it
is
no
wonder
,
the
Apostles
themselves
,
though
they
should
never
prosper
in
writing
to
men
that
beleeved
not
,
but
to
such
as
beleeved
,
that
they
might
have
joy
in
beleeving
,
they
knew
reading
would
not
prevaile
;
It
is
true
,
it
may
be
some
meanes
of
conviction
,
and
leaving
men
without
excuse
;
and
their
Writings
have
not
been
in
vaine
,
to
establish
them
in
the
truth
that
beleeved
it
before
,
and
for
satisfying
the
judgements
of
them
that
are
studious
in
the
truth
,
to
seeke
out
the
truth
of
Gods
will
;
but
for
men
that
are
unbeleevers
,
and
setled
in
the
dreggs
thereof
,
never
any
Writer
in
England
,
France
,
or
Germany
did
any
good
,
some
have
come
over
that
have
pretended
,
that
this
and
that
mans
learned
Writings
hath
been
of
much
help
to
them
,
but
those
who
have
professed
such
conviction
,
have
been
but
meer
counterfeits
,
and
deluders
of
the
State
,
and
did
it
only
to
provide
for
their
honour
and
credit
here
in
this
Country
;
and
as
little
hath
been
done
by
the
Writings
of
godly
men
,
against
the
adversaries
in
this
kinde
;
So
in
very
deed
,
The
bane
of
congregations
that
have
no
meanes
of
preaching
.
if
you
shall
looke
at
all
the
good
that
hath
been
done
by
reading
in
poore
Congregations
,
that
have
had
no
meanes
of
preaching
,
the
people
are
as
ignorant
as
those
that
never
heard
of
the
name
of
Christ
,
as
empty
of
faith
,
and
of
the
knowledge
of
Christ
,
and
of
every
grace
of
his
,
as
those
that
never
heard
of
them
.
Object
.
But
you
say
,
This
is
marvellous
uncharitable
,
to
say
,
that
they
who
have
but
reading
fall
short
of
faith
in
Christ
,
and
of
the
fruits
of
faith
that
accompany
salvation
?
Ans.
Whether
is
it
more
uncharitablenesse
to
let
such
as
live
under
such
meanes
know
their
danger
,
that
they
might
come
to
salvation
,
then
to
flatter
them
with
a
false
opinion
of
their
owne
safety
,
to
speake
peace
to
them
,
and
yet
they
to
live
without
God
in
the
world
;
Gods
people
are
in
an
unsafe
condition
without
God
,
while
they
are
without
a
teaching
Priest
,
2
Chron.
15.3
.
A
long
time
they
had
been
without
God
,
why
had
they
not
the
Word
of
God
read
in
their
Synagogues
?
Doe
you
thinke
Ieroboams
Priests
did
not
read
the
Law
?
Was
there
no
mention
of
the
Law
of
God
among
them
?
Had
they
not
so
much
forme
of
godlinesse
,
as
to
read
the
writings
of
the
Law
?
Yes
sure
,
their
Civill
Law
,
in
which
their
civill
Government
stood
,
and
by
which
they
executed
Justice
,
was
the
Law
of
Moses
,
and
did
they
not
then
understand
the
letter
of
the
Law
?
doubtlesse
these
bookes
being
their
Law
,
they
were
knowne
among
the
body
of
the
people
;
and
what
did
the
Priests
,
if
they
did
not
read
the
bookes
of
the
Law
,
were
they
only
to
offer
sacrifice
to
the
Calves
?
I
doubt
not
the
people
did
not
doe
it
,
neither
was
it
usuall
to
offer
any
of
their
Oblations
in
their
Synagogues
,
but
at
Dan
and
Bethel
only
,
and
therefore
they
were
not
wanting
to
heare
the
Prophets
read
,
and
yet
notwithstanding
all
that
reading
,
it
is
said
Israel
,
hath
a
long
time
been
without
God
,
they
had
a
Priest
to
read
,
but
not
a
Priest
to
teach
,
and
so
were
without
God
,
and
without
the
Law
;
that
is
,
the
sentence
God
gives
of
the
people
at
that
time
,
and
thinke
not
that
God
was
uncharitable
in
so
speaking
of
them
,
for
God
expresseth
his
love
in
shewing
the
people
their
dangerous
estate
,
Ioh.
15.14
,
15.
Quest.
But
is
it
not
said
,
Act.
15.21
.
Moses
of
old
time
hath
in
every
City
them
that
preach
him
,
being
read
in
the
Synagogues
every
Sabbath
day
;
and
is
not
then
the
reading
of
him
preaching
?
Answ.
It
implyes
,
that
when
he
is
read
,
he
is
preached
;
for
every
Sabbath
day
when
they
read
the
Law
,
they
gave
the
sence
and
meaning
of
it
;
that
shewes
what
diligence
the
Priests
did
use
,
when
they
did
read
they
gave
the
sence
,
and
wisely
applyed
it
to
the
edification
of
the
people
;
and
not
that
reading
was
all
the
preaching
they
had
,
or
that
this
was
any
preaching
,
that
they
only
read
the
Word
of
God
;
for
if
they
had
but
Moses
read
,
and
not
preached
,
they
were
then
without
the
Law
,
and
without
God
in
the
world
.
And
you
know
what
God
himselfe
threatens
,
Amos
,
8.11
,
12
,
13.
That
he
would
send
a
famine
of
hearing
the
Word
,
never
was
there
a
famine
of
reading
the
Word
,
since
there
was
any
face
of
a
Church
at
all
;
but
a
famine
of
hearing
the
Word
of
the
Lord
,
that
men
should
goe
farre
from
sea
to
sea
,
and
from
place
to
place
to
heare
it
,
but
should
not
heare
it
:
And
by
that
meanes
,
the
young
men
,
and
the
faire
virgines
should
perish
for
thirst
,
and
none
to
satisfie
them
with
the
Word
;
and
those
who
were
able
to
stirre
,
would
goe
farre
and
neare
to
heare
the
Word
,
and
yet
should
not
finde
it
,
and
so
shall
perish
for
want
of
that
knowledge
of
it
,
which
doth
accompany
salvation
;
so
then
,
marvaile
not
that
the
Holy
Ghost
saith
these
things
,
I
write
unto
you
that
beleeve
;
to
Beleevers
only
was
this
written
.
Note
the
Miserable
case
of
Congregations
that
have
but
bare
reading
.
Wonder
not
then
if
so
little
good
be
done
among
the
Papists
,
or
in
any
other
Churches
where
there
is
only
bare
reading
;
make
account
of
it
,
as
the
Lord
saith
,
My
people
are
then
destroyed
for
want
of
knowledge
.
Was
there
ever
any
soul
so
desperately
ignorant
think
you
,
as
to
take
the
place
of
a
Minister
,
and
not
have
skil
to
read
,
no
,
but
these
had
no
knowledge
to
teach
the
people
the
meaning
of
the
Law
of
God
,
whose
lips
should
preserve
knowledge
,
and
at
whose
mouth
the
people
should
seek
the
Law
,
Mal.
2.7
,
8.
Vse
3.
To
teach
all
that
beleeve
on
the
name
of
the
Lord
Jesus
Christ
,
diligently
to
be
conversant
in
the
Writings
of
Iohn
,
and
of
the
Apostles
;
Shall
the
Holy
Ghost
have
a
Pen
to
write
unto
us
,
and
shall
not
we
have
a
hand
to
receive
these
Writings
,
and
by
faith
to
behold
and
beleeve
them
?
Shall
he
take
care
to
write
us
Letters
from
Heaven
,
from
the
Lord
Jesus
Christ
,
indicted
by
the
blessed
Spirit
,
and
written
by
the
hands
of
faithfull
Scribes
,
who
were
carried
to
all
truth
?
and
shall
they
write
them
to
us
,
to
continue
to
the
end
of
the
world
,
and
shall
not
we
attend
to
them
?
These
be
written
to
every
soule
that
beleeves
in
Christ
;
for
if
written
to
them
that
beleeve
in
Christ
,
then
every
beleever
may
say
,
These
writings
are
written
to
me
,
to
thee
and
to
me
,
and
therefore
let
us
carefully
read
,
and
attend
to
them
.
And
therefore
doe
not
neglect
a
Letter
written
by
such
precious
Scribes
,
and
from
the
hand
of
a
gracious
God
,
that
directed
them
to
us
;
but
if
written
to
us
,
and
for
our
instruction
and
learning
,
let
us
heare
,
and
read
,
and
obey
,
and
looke
at
them
as
the
chiefest
blessings
,
and
ornaments
of
God
vouchsafed
to
us
.
Among
all
the
meanes
of
grace
,
put
up
these
writings
as
the
Oracles
of
God
,
for
our
instruction
,
Rom.
15.4
.
Whatever
was
written
aforetime
was
written
for
our
instruction
and
edification
,
as
well
as
for
them
that
lived
in
ancient
times
;
how
much
are
the
Church
of
Rome
to
blame
,
that
lock
up
these
Epistles
from
the
common
people
in
strange
Languages
?
and
if
they
understand
not
Latine
they
must
not
read
,
unlesse
with
license
,
or
in
a
strange
Tongue
;
heavie
will
the
curse
of
God
fall
upon
them
,
they
may
as
well
read
a
Fable
to
them
as
the
Scripture
;
yea
many
times
the
Priests
themselves
understood
not
the
Latine
that
they
read
,
it
was
given
to
them
as
a
clasped
booke
,
they
were
not
able
to
expound
it
,
but
say
,
that
ignorance
in
the
people
is
the
Mother
of
Devotion
,
and
therefore
both
fall
into
the
ditch
together
.
Quest.
Vse
4.
Serves
to
be
some
direction
to
every
carnall
man
;
you
say
;
if
these
Scriptures
be
written
but
to
beleevers
,
will
you
not
allow
ignorant
carnall
men
to
read
this
part
of
the
Word
of
God
?
Ans.
Even
they
have
thus
much
benefit
by
the
Word
,
first
,
Carnall
men
have
benefit
by
the
Word
.
whatever
is
expounded
to
them
from
this
Word
,
may
be
effectuall
to
bring
them
on
to
salvation
;
but
faith
comes
by
hearing
.
Secondly
,
These
Scriptures
when
they
are
read
,
they
are
a
profitable
and
helpfull
meanes
to
get
knowledge
,
though
that
knowledge
I
beleeve
reach
not
to
salvation
.
Thirdly
,
it
is
a
meanes
to
put
people
in
remembrance
of
what
they
know
,
though
it
be
not
to
salvation
.
And
lastly
,
it
kindles
in
them
some
desires
to
know
these
things
,
that
they
might
understand
them
;
though
that
be
rare
,
I
dare
not
reckon
the
Eunuch
among
the
ignorant
and
unbeleevers
,
Act.
8.30
,
31.
and
that
were
a
blessed
use
,
if
men
shall
read
the
Scripture
,
and
complaine
for
that
they
cannot
understand
them
,
and
shall
be
stirred
up
to
desire
a
Guide
,
to
help
them
to
see
and
understand
what
they
before
understood
not
,
and
so
be
brought
on
to
some
knowledge
,
it
were
a
blessed
use
of
the
Scriptures
.
And
besides
,
they
are
of
this
use
,
they
are
of
singular
benefit
to
discover
to
people
what
sinne
is
,
and
open
to
men
what
morall
and
common
vertues
be
,
and
so
are
a
meanes
to
preserve
people
in
a
forme
of
godlinesse
:
whereby
they
know
that
Magistrates
are
to
be
obeyed
,
Ministers
reverenced
,
Parents
honoured
,
Murder
not
to
be
committed
,
the
Sabbath
not
to
be
prophained
,
God
only
to
be
worshipped
;
the
body
of
these
things
they
see
are
to
be
done
,
and
these
evils
eschewed
;
they
are
a
meanes
to
keep
people
in
good
order
,
and
to
prepare
them
to
a
better
understanding
of
the
Ministery
of
the
Gospell
,
that
shall
at
any
time
be
blessed
to
them
;
so
that
some
profit
there
is
hence
to
them
that
want
faith
,
but
the
principall
thing
the
Apostle
aymes
at
is
this
;
I
write
unto
you
that
beleeve
on
the
name
of
the
Son
of
God
.
But
further
,
I
say
to
you
that
are
not
yet
brought
on
to
beleeve
,
let
this
be
your
instruction
,
diligently
to
attend
to
what
you
heare
from
these
words
,
for
you
may
say
,
and
truly
you
may
read
every
day
a
Chapter
or
two
,
and
read
them
over
againe
,
and
againe
,
and
spend
many
houres
about
them
,
and
in
prayer
too
,
and
yet
no
nearer
salvation
then
at
the
first
;
I
say
not
,
not
nearer
salvation
,
for
you
are
stirred
up
to
many
duties
,
but
when
you
see
you
have
read
much
,
and
prayed
much
,
and
yet
get
little
hold
of
the
saving
grace
of
Christ
,
how
should
this
provoke
all
that
live
without
meanes
of
grace
,
to
give
diligent
heed
to
that
Ordinance
of
God
,
in
which
faith
to
salvation
is
wont
to
be
conveyed
;
and
that
is
an
use
that
may
be
of
notable
efficacy
to
stirre
them
up
to
heare
diligently
those
who
are
destitute
of
the
knowledge
of
God
,
let
them
be
the
more
diligent
to
seeke
after
more
meanes
in
the
Ordinances
of
God
.
Vse
last
.
It
is
an
use
to
all
those
that
do
indeed
beleeve
on
the
name
of
the
Lord
Jesus
,
to
be
not
only
carefull
to
read
,
but
to
read
these
Scriptures
,
in
hope
of
finding
those
very
blessings
for
which
these
Scriptures
were
written
,
and
sent
us
:
Were
they
written
that
you
might
be
taught
?
truly
you
make
an
il
use
of
reading
,
if
you
know
no
more
at
last
then
at
the
first
,
you
may
wel
say
,
you
are
unprofitable
if
you
doe
not
observe
something
from
your
reading
,
and
if
they
were
written
to
stir
us
up
to
be
doing
good
,
you
make
an
il
use
of
reading
if
it
bring
not
forth
some
profitable
fruits
;
yea
if
by
reading
these
Epistles
you
might
beleeve
,
and
be
humbled
&
comforted
,
and
your
joy
might
be
full
in
reading
,
then
truly
you
should
not
rest
,
till
by
reading
you
finde
some
measure
of
faith
strengthened
in
you
,
to
an
holy
feare
of
God
,
in
whose
presence
you
stand
,
and
whose
word
you
take
in
hand
,
and
finde
your
hearts
take
comfort
from
what
you
doe
read
,
since
they
were
writen
for
your
sakes
that
beleeve
,
and
for
your
sakes
onely
if
you
shall
be
negligent
to
read
them
,
shall
you
not
take
this
blessed
Ordinance
of
God
in
vaine
?
and
therefore
read
them
,
and
read
them
diligently
,
and
profitably
,
for
the
blessed
ends
for
which
God
hath
written
them
,
that
you
may
finde
the
blessed
fruites
of
them
.
Now
we
come
to
speake
of
the
end
for
which
he
wrote
them
,
that
you
might
beleeve
on
the
name
of
the
Son
of
God
,
and
to
know
eternall
life
,
only
now
to
speake
of
it
so
farre
as
it
is
pertinent
to
this
place
.
Doct.
2.
Such
as
doe
beleeve
on
the
name
of
the
Lord
Jesus
Christ
,
by
these
Epistles
of
John
,
may
know
that
they
have
everlasting
life
.
Reason
.
1
So
it
is
in
the
text
;
Why
by
these
Epistles
?
First
,
because
John
in
this
Epistle
doth
set
before
you
where
eternall
life
is
to
be
had
,
as
the
verse
before
the
text
,
he
in
sundry
places
sets
forth
the
Lord
Jesus
Christ
,
as
the
life
which
we
are
to
receive
from
the
Father
;
he
shewes
where
it
is
to
be
had
,
and
where
forgivenesse
of
sinne
is
to
be
had
,
and
by
whom
we
have
propitiation
,
chap.
2.7
.
Reason
.
2
Secondly
,
These
Epistles
sets
before
us
,
and
gives
us
certaine
meanes
whereby
we
may
obtaine
eternall
life
,
as
first
,
If
we
confesse
our
sins
,
he
is
faithfull
and
just
to
forgive
us
our
sins
,
1
Joh.
1.9
.
that
is
one
means
;
and
secondly
,
he
cals
upon
us
to
looke
unto
him
as
our
Advocate
,
and
propitiation
.
Reas.
3
Thirdly
,
He
doth
likewise
give
you
certaine
signes
,
by
observing
of
which
you
may
know
,
Signes
of
grace
.
whether
you
have
the
Lord
Jesus
Christ
or
not
.
This
for
one
sign
;
If
we
say
,
we
have
no
sin
,
we
make
God
a
lyar
;
and
vers
.
last
,
If
we
keep
his
Commandements
,
we
know
that
we
know
him
.
If
God
give
us
a
conscionable
care
to
keep
his
Commandements
,
we
know
that
we
know
him
.
And
some
other
signes
,
as
Chap.
3.3
.
if
God
give
us
hearts
to
purge
and
cleanse
our selves
from
all
such
sins
as
hang
about
us
,
and
if
God
give
us
hearts
to
love
the
brethren
,
&c.
these
and
many
more
such
signes
of
grace
he
gives
us
in
this
Epistle
.
Vse
1.
If
God
having
thus
written
,
and
given
us
these
Epistles
,
then
first
,
it
will
be
a
just
refutation
of
that
Popish
Doctrine
,
that
thinke
it
impossible
for
a
man
to
know
that
he
is
in
an
estate
of
grace
.
If
John
did
write
these
Epistles
for
this
end
,
that
we
might
know
we
have
eternall
life
,
then
sure
we
may
know
it
,
else
Iohn
failes
of
his
end
;
and
for
Iohn
to
be
disappointed
were
lesse
matter
,
but
the
Holy
Ghost
himself
,
for
Iohn
being
the
Pen-man
of
the
Holy
Ghost
,
the
holy
end
he
aymes
at
not
being
attainable
,
is
to
put
a
defiance
upon
the
Almighty
,
and
therefore
the
knowledge
that
we
have
eternall
life
may
be
attained
;
and
whereas
they
tell
us
,
we
may
have
a
conjecturall
knowledge
,
but
no
certaine
knowledge
,
but
to
say
we
have
a
knowledge
,
and
yet
but
conjecturall
,
is
as
much
as
to
eate
up
a
mans
words
he
had
formerly
said
;
for
a
conjecturall
knowledge
is
no
knowledge
at
all
.
Knowledge
what
Knowledge
is
the
judgement
or
discerning
a
man
hath
of
a
certaine
thing
.
If
a
man
aske
you
,
whether
he
know
if
such
a
man
have
possession
of
such
a
place
,
and
he
say
first
,
yes
,
and
afterwards
saith
,
he
conjectures
so
;
his
knowledge
is
no
knowledge
,
it
is
a
false
intelligence
.
If
you
aske
a
man
,
if
he
knowes
whether
such
a
man
have
such
a
portion
of
such
a
value
,
and
he
say
,
he
hath
,
he
conjectures
so
,
it
is
no
knowledge
;
but
if
he
know
it
,
then
he
speakes
of
a
certainty
.
And
therefore
if
the
holy
Ghost
say
,
We
may
know
it
,
then
surely
we
may
have
more
then
a
conjecturall
knowledge
,
even
a
certaine
knowledge
of
our
happy
estates
;
and
were
there
no
more
Arguments
in
the
world
to
discourage
a
man
from
Popery
,
this
were
sufficient
,
even
this
very
doctrine
of
doubting
,
and
conjecturall
assurance
of
a
mans
eternall
estate
,
which
leaves
a
mans
Conscience
destitute
of
any
peace
.
Consider
therefore
,
Rome
an
Harlot
.
that
the
Church
of
Rome
is
an
Harlot
,
and
brings
up
strange
children
;
when
she
doth
not
teach
her
children
to
know
God
to
be
their
Father
,
it
argues
she
is
no
lawfull
spouse
of
Christ
;
but
doe
but
hope
such
an
one
is
your
Father
,
but
count
it
presumption
to
say
,
you
know
it
.
That
Church
that
traines
not
up
her
Children
to
know
God
to
be
their
Father
;
is
a
false
Church
;
and
a
signe
that
the
Church
of
Rome
hath
mixed
her selfe
with
so
many
Idols
and
abominations
,
that
shee
cannot
teach
the
children
of
her
Church
,
to
know
that
they
are
the
sons
and
children
of
God
,
but
condemnes
them
to
the
death
,
if
they
dare
presume
to
say
,
that
God
is
their
Father
.
Vse
2.
May
refute
that
opinion
of
the
Papists
,
that
will
not
suffer
the
common
people
to
heare
this
Scripture
;
take
notice
here
how
injurious
they
are
to
the
faith
of
Gods
people
,
and
to
the
knowledge
of
their
chiefest
comfort
,
to
debar
them
of
the
knowledge
and
meanes
of
their
salvation
;
take
away
these
Scriptures
,
and
take
away
the
principall
meanes
of
the
knowledge
of
our
salvation
.
Vse
3.
To
teach
such
as
are
in
any
doubtfull
temptation
at
any
time
about
their
first
estate
and
condition
,
who
are
not
able
to
apply
with
comfort
assuredly
their
grounded
knowledge
,
that
Christ
,
and
eternall
life
is
theirs
;
It
may
teach
them
among
other
Scriptures
,
to
be
diligent
in
inquiring
into
this
Epistle
,
the
Holy
Ghost
saith
,
it
was
the
maine
scope
of
his
writing
unto
all
those
that
trust
upon
the
name
of
Christ
,
that
they
might
know
their
blessednesse
to
lye
upon
him
,
and
those
that
did
not
certainely
know
they
had
found
him
,
he
writes
to
them
to
look
after
Christ
,
to
long
for
him
,
and
to
desire
after
him
.
Doest
thou
then
desire
not
only
to
beleeve
eternall
salvation
belongs
to
thee
,
but
to
know
it
?
for
to
know
is
something
more
then
to
beleeve
.
A
man
may
beleeve
a
thing
,
and
upon
good
ground
he
may
looke
for
salvation
there
,
and
waite
for
it
,
and
desire
that
he
may
be
more
assured
of
it
,
but
to
know
that
thou
hast
eternall
life
;
and
the
certainty
of
it
,
that
God
hath
sealed
it
up
to
thy
soule
and
conscience
,
of
which
thou
needest
doubt
no
more
,
this
is
a
far
more
greater
blessing
then
to
beleeve
in
Christ
,
though
by
beleeving
we
have
eternall
life
;
and
therefore
if
thou
so
beleeve
in
him
as
to
looke
for
salvation
in
him
,
and
not
elsewhere
,
though
as
yet
thou
beest
doubtfull
of
thy
estate
,
yet
thou
mayest
learne
much
by
reading
these
Scriptures
,
read
them
againe
,
and
againe
,
and
leave
not
reading
and
searching
into
them
,
till
thou
finde
even
from
this
Epistle
ground
of
assurance
.
Vse
4.
May
serve
to
teach
the
Children
of
God
to
know
when
you
have
made
a
good
use
of
reading
these
Scriptures
,
you
read
much
and
often
,
and
you
thinke
when
you
have
done
you
have
done
God
good
service
.
An
usuall
vanity
among
Christians
if
they
have
prayed
in
the
morning
,
and
read
a
peece
of
a
Chapter
,
they
thinke
they
are
better
blest
all
the
day
after
for
it
;
and
wee
are
unquiet
all
that
day
when
we
have
not
had
time
to
read
,
and
pray
,
but
if
that
be
done
,
we
thinke
we
have
quit
our selves
well
;
but
a
man
may
read
,
and
never
consider
what
he
hath
gotten
by
it
;
a
man
may
pray
,
and
never
observe
what
answer
God
makes
to
his
prayers
all
the
day
long
,
but
God
requires
that
you
should
get
knowledge
by
reading
,
and
that
not
of
small
matters
,
but
of
your
possession
of
everlasting
life
,
and
therefore
you
read
to
purpose
,
when
you
thereby
come
to
know
that
you
have
eternall
life
,
and
your
joy
is
increased
,
and
you
are
brought
on
to
beleeve
and
trust
in
the
name
of
Christ
more
and
more
,
and
unlesse
you
so
read
you
have
taken
this
blessed
Ordinance
of
God
in
vaine
;
and
therefore
be
diligent
and
conversant
in
reading
these
Epistles
,
and
as
you
would
search
for
treasure
,
so
be
diligent
and
laborious
herein
,
that
you
may
know
you
have
eternall
life
.
SERMON
XIII
.
1
JOHN
5.13
.
That
you
may
beleeve
on
the
Name
of
the
Son
of
God
.
NOw
we
come
to
speak
of
the
other
end
of
the
Apostles
writing
of
these
Epistles
,
and
that
is
,
that
you
may
beleeve
on
the
name
of
the
Son
of
God
.
Doct.
It
is
an
holy
end
of
the
holy
scriptures
that
beleevers
may
beleeve
.
John
,
when
he
writes
the
Gospel
,
he
speakes
as
wel
to
beleevers
,
as
to
others
,
but
cheifly
to
beleevers
,
John
20.31
.
These
things
are
written
that
you
may
beleeve
.
Say
not
what
is
this
,
but
to
make
the
worke
that
is
already
wrought
,
for
though
faith
and
beleeving
,
bee
wrought
in
the
hearts
of
Gods
people
,
yet
such
as
doe
beleeve
,
had
need
to
be
helped
to
beleeve
more
and
better
,
Rom.
1.17
.
It
is
not
onely
the
power
of
God
to
worke
faith
in
such
as
beleeve
,
but
to
lead
them
on
from
faith
to
faith
,
from
one
measure
of
faith
to
another
,
and
the
Gospel
is
revealed
from
heaven
for
that
end
,
that
such
as
beleeve
not
might
be
brought
on
to
beleeve
.
And
such
as
do
beleeve
,
may
be
carried
an
end
in
beleeving
,
such
as
are
faithful
,
had
need
be
yet
more
faithful
;
you
read
also
,
Phil.
1.25
.
I
shall
abide
with
you
,
for
your
furtherance
and
joy
of
faith
,
such
a
furtherance
as
is
for
the
increasing
and
augmentation
of
your
faith
,
so
that
there
is
not
only
faith
but
increase
and
growth
of
faith
too
:
as
furthered
by
the
Gospel
,
1
Thess.
3.10
,
That
I
might
supply
the
defects
of
your
faith
,
to
supply
what
is
wanting
in
your
faith
,
there
is
not
any
of
the
servants
of
God
,
no
not
those
that
receive
the
word
with
much
joy
in
the
holy
ghost
,
in
much
affliction
and
tribulation
,
no
not
those
that
give
good
pledges
and
evidences
of
their
grace
,
as
1
Thess.
1.4
,
5
,
6
,
7.
yet
there
is
something
wanting
or
lacking
in
your
faith
,
not
any
,
no
not
the
most
exemplary
Christians
,
v.
7.
but
there
is
something
wanting
in
their
faith
,
and
therefore
to
this
end
he
desires
to
come
to
them
,
Note
this
.
as
vers.
10.
he
is
pressed
exceedingly
night
and
day
,
stirred
up
unto
that
duty
,
with
much
vehemency
and
in
earnestnesse
of
spirit
desires
exceedingly
to
see
your
faith
,
and
to
perfect
what
is
wanting
in
it
.
A
marvellous
thing
,
that
the
best
Christians
should
yet
have
something
wanting
in
their
faith
,
so
that
this
is
not
a
needlesse
work
he
undertakes
,
in
writing
to
them
that
beleeve
on
Christ
,
that
yet
they
may
beleeve
better
.
Quest.
Now
what
is
that
which
they
had
need
grow
unto
?
Answ.
First
,
they
had
need
to
grow
unto
the
beleife
of
some
further
principles
of
Gods
truth
,
some
further
Articles
of
faith
,
which
yet
they
know
not
:
Some
have
need
to
grow
in
the
object
of
their
faith
,
to
beleeve
more
then
they
yet
doe
beleeve
.
Some
of
the
Apostles
did
not
beleeve
the
resurrection
of
Christ
,
Thomas
said
,
he
would
not
beleeve
,
unlesse
he
might
see
and
feele
,
John
20.25
.
he
was
wanting
in
the
beleefe
of
one
Article
of
faith
,
the
resurrection
of
the
dead
,
and
1.
Cor.
15.
the
whole
Church
was
wanting
in
this
and
in
many
other
Articles
of
their
Christian
faith
;
they
doubted
not
but
that
their
bodies
should
rise
,
but
they
wanted
that
before
.
And
the
Thessalonians
,
they
wanted
this
in
their
faith
,
they
could
not
tell
what
to
make
of
the
long
delay
of
the
second
comming
of
Christ
;
they
did
expect
a
suddaine
comming
,
and
therefore
many
of
them
were
troubled
in
their
minds
,
so
as
that
they
neglected
their
callings
,
and
minded
not
their
outward
businesse
in
the
world
,
expecting
a
suddaine
dissolution
of
all
:
And
therefore
the
Apostle
supplies
what
was
wanting
in
their
faith
,
by
acquainting
them
further
of
the
councel
of
God
.
That
Christ
must
not
come
to
Judgement
,
till
Antichrist
have
first
come
,
with
all
deceiveablenesse
,
and
lying
wonders
,
and
till
the
Church
have
made
an
Apostacy
,
and
the
Galathians
,
they
were
ignorant
of
the
Doctrine
of
Justification
,
for
supply
of
which
,
and
satisfying
them
therein
,
that
whole
Epistle
is
spent
;
so
in
all
other
Churches
the
Apostles
labours
to
supply
what
was
wanting
in
the
object
of
their
faith
.
Secondly
,
there
is
something
wanting
in
their
approvednesse
of
the
habit
of
faith
,
something
wanting
in
the
gift
and
grace
of
faith
.
The
Apostle
prayes
for
the
Colossians
,
That
as
they
have
received
Christ
they
would
so
walke
,
and
that
they
might
be
rooted
and
established
in
him
.
Many
of
them
were
not
so
rooted
and
established
in
Christ
as
they
stood
in
need
to
be
,
not
able
to
exclude
and
banish
those
doubts
,
and
feares
,
and
cares
of
spirit
,
that
sometimes
accompany
beleevers
,
even
those
that
beleeve
already
on
the
name
of
Christ
,
yet
there
is
something
wanting
in
the
root
of
their
faith
;
for
looke
as
you
see
it
is
with
a
Plant
,
that
is
grafted
into
a
Stock
,
it
doth
not
forthwith
take
root
,
but
a
little
matter
will
soone
unsettle
it
;
so
is
it
in
this
case
,
a
man
may
in
some
measure
be
implanted
into
Christ
,
and
yet
for
a
time
be
marvellously
unsetled
,
and
farre
off
from
that
rootednesse
which
God
lookes
our
faith
should
grow
unto
,
and
so
in
a
building
,
it
at
the
first
framing
may
be
so
greene
,
as
that
yet
it
is
not
setled
upon
the
foundation
,
but
it
would
have
a
time
to
be
dryed
and
withered
,
that
it
may
stand
the
firmer
on
the
foundation
without
shrinking
,
and
be
more
fit
for
a
mans
dwelling
,
so
is
it
sometimes
with
the
faith
of
a
Christian
man
,
he
may
be
knit
to
Christ
,
and
may
have
a
place
in
Christ
,
but
his
morter
may
yet
be
green
,
and
may
be
easily
shaken
with
wind
and
weather
of
temptation
,
and
not
be
yet
rooted
and
established
;
there
may
want
such
holy
confidence
,
and
assured
perswasion
of
fellowship
with
the
Lord
Jesus
Christ
,
as
we
had
need
to
be
lifted
up
unto
a
further
increase
of
faith
,
which
this
Epistle
,
and
such
other
Doctrines
as
these
be
,
are
wont
to
work
in
them
.
Thirdly
,
It
may
be
increased
in
the
comfort
of
it
,
in
the
sence
and
feeling
of
it
,
for
it
may
so
fall
out
,
that
many
a
good
soule
may
come
to
a
large
measure
of
a
lively
faith
in
the
Lord
Jesus
Christ
,
as
that
they
may
cleave
to
him
,
and
seeke
him
early
,
and
doe
and
suffer
any
thing
for
the
name
of
Christ
,
and
yet
sometimes
doubt
,
whether
their
faith
be
sound
hearted
or
no
;
in
such
a
case
he
doubts
whether
his
faith
be
true
or
no
,
he
wants
the
sence
of
his
faith
,
for
he
beleeves
not
that
he
hath
faith
;
now
this
faith
of
his
had
need
to
be
increased
in
the
sence
and
feeling
of
it
,
that
he
may
plainly
see
the
faith
he
hath
is
no
fancy
,
or
presumption
,
or
delusion
,
as
he
hath
very
much
suspected
;
but
that
he
may
see
the
faith
he
hath
is
the
faith
of
Gods
Elect
,
he
had
need
be
built
up
in
his
faith
more
and
more
:
Lord
I
beleeve
,
help
thou
my
unbeleefe
,
Mark
9.40
.
He
could
not
tell
whether
he
might
call
his
faith
,
faith
or
unbeleefe
,
he
could
not
tell
what
to
call
it
,
he
was
willing
to
beleeve
,
but
it
was
with
so
much
difficulty
,
and
so
much
impotency
of
faith
,
that
he
prayes
for
the
removall
of
his
unbeleefe
;
so
that
in
regard
of
the
doubts
that
a
man
hath
many
times
of
his
own
faith
,
he
had
need
grow
up
in
faith
,
that
he
may
beleeve
that
he
doth
beleeve
,
and
this
is
that
you
read
,
Phil.
1.25
.
For
the
joy
of
your
faith
.
This
was
something
in
which
they
were
to
be
furthered
,
it
was
the
joy
and
comfort
of
their
faith
;
so
to
rise
up
in
beleeving
,
as
that
they
might
have
comfort
in
it
,
for
so
farre
as
a
man
beleeves
,
and
yet
is
doubtfull
of
it
,
he
hath
little
comfort
and
joy
in
his
faith
,
and
therefore
the
Apostle
would
have
them
furthered
in
their
joy
,
that
their
faith
might
be
a
joyfull
faith
,
such
as
where
in
they
might
have
comfort
,
and
might
be
joyfull
for
that
they
had
received
faith
.
And
fourthly
,
faith
had
need
be
increased
,
in
respect
of
the
acts
,
the
proper
acts
of
faith
,
which
are
chiefly
perswasion
and
trust
upon
the
name
of
Christ
,
and
those
heavenly
truths
,
in
which
the
Lord
Jesus
Christ
is
revealed
,
and
graciously
dispenced
unto
the
hearts
of
his
people
,
even
these
also
had
need
to
be
marvellously
inlarged
in
Christian
men
,
above
what
at
the
first
they
doe
arise
unto
;
see
them
both
put
together
,
Peter
when
he
walked
upon
the
water
he
was
fully
perswaded
,
and
did
trust
upon
Christ
for
protection
in
a
very
doubtfull
and
dangerous
case
,
he
did
trust
upon
him
,
Matth.
14.30
,
31.
but
when
the
wind
began
to
blow
,
and
the
storme
to
arise
,
then
Peters
faith
began
to
shrinke
,
and
his
body
to
sinke
,
and
then
he
cryes
out
,
O
Master
,
save
me
,
else
I
perish
.
O
thou
of
little
faith
,
saith
our
Saviour
,
to
shew
you
,
that
a
mans
faith
had
need
be
further
increased
,
for
you
see
our
Saviour
rebukes
him
for
his
little
faith
;
not
only
weake
in
the
habit
of
it
,
but
little
in
the
proper
act
of
it
.
He
begins
to
shrinke
in
his
perswasion
,
and
in
his
trust
,
and
that
was
thought
the
littlenesse
of
his
faith
;
and
so
the
two
Disciples
that
went
to
Emaius
,
they
looked
sadly
to
thinke
of
the
death
of
Christ
,
and
complaine
of
it
to
Jesus
,
and
when
he
asked
them
,
why
they
looked
so
sadly
,
they
tel
him
the
cause
,
concerning
the
death
of
Christ
,
and
say
they
,
we
trusted
this
had
been
he
,
that
should
have
delivered
Israel
;
O
fooles
,
and
slow
of
heart
,
vers.
21
,
22.
&
24.
ought
not
Christ
to
have
suffered
these
things
?
to
shew
you
,
that
there
is
even
in
Gods
owne
servants
that
are
true
beleevers
,
something
to
be
supplyed
in
the
acts
of
their
faith
,
their
perswasion
and
trust
is
many
times
very
much
overwhelmed
,
so
as
that
many
times
they
call
in
question
the
maine
principles
and
foundations
of
their
faith
.
We
trusted
this
was
he
,
but
we
are
doubtfull
whether
we
be
not
deceived
or
no
,
God
knowes
whether
it
was
he
or
no
;
but
we
have
just
occasion
of
doubting
,
for
they
thought
the
Messiah
should
have
lived
forever
,
and
now
this
is
the
third
day
since
he
was
crucified
,
and
we
trusted
this
was
he
,
but
now
he
is
dead
,
and
hath
laine
so
long
in
the
grave
,
and
we
are
therefore
doubtfull
whether
this
was
he
or
no
,
and
therefore
in
this
regard
faith
had
need
be
increased
.
Fifthly
,
Faith
had
need
to
grow
,
even
that
faith
which
accompanies
salvation
,
by
which
we
beleeve
on
the
name
of
Christ
,
not
only
thus
farre
as
hath
been
said
,
but
had
need
to
grow
in
the
fruits
of
it
,
for
many
times
though
faith
may
have
some
strength
and
comfort
,
and
put
forth
it selfe
in
some
acts
,
yet
notwithstanding
it
may
sometimes
fall
out
,
and
often
doth
,
that
even
the
faith
of
Gods
people
is
much
intercepted
from
putting
forth
it selfe
,
in
those
lively
fruits
of
faith
which
redound
to
the
praise
and
glory
of
God
,
Gal.
5.6
.
Faith
workes
by
love
;
now
you
know
what
you
have
heard
of
the
love
of
Gods
people
,
that
they
may
depart
from
their
first
Love
,
yea
so
farre
depart
from
it
,
as
that
he
may
fall
short
of
the
performance
of
his
first
workes
of
his
faith
and
love
together
,
Revel.
2.4
,
5.
Faith
at
the
first
was
more
abundantly
fruitfull
then
now
it
is
,
and
so
their
first
love
was
more
abundantly
fruitfull
unto
good
workes
,
then
now
they
are
able
to
reach
unto
,
but
Chap.
2.19
.
it
is
said
of
the
Thyatirans
,
their
workes
was
more
at
the
last
then
they
were
at
the
first
.
It
is
a
signe
their
faith
was
as
much
growing
in
fruitfulnesse
as
the
other
was
decayed
,
so
that
something
may
be
supplyed
to
the
faith
of
Gods
people
,
their
faith
and
love
,
and
the
fruits
thereof
had
need
to
be
increased
;
so
that
this
is
not
a
vaine
end
of
Iohns
writing
to
them
that
beleeve
on
his
name
,
that
they
may
beleeve
,
though
they
now
beleeve
,
yet
they
had
need
to
beleeve
yet
more
,
though
it
may
seeme
to
be
a
Tautologie
,
yet
it
is
an
evident
truth
.
Now
then
for
further
opening
of
this
point
,
first
to
shew
you
,
that
all
which
at
this
time
hath
been
said
,
may
be
one
reason
of
the
point
why
Iohn
writes
thus
to
them
,
which
is
taken
from
the
defects
that
are
found
in
the
faith
of
all
Beleevers
,
which
it
were
meet
and
necessary
should
be
supplyed
.
Reas.
2.
It
is
taken
from
the
marvellous
power
that
is
in
this
Epistle
,
and
so
in
other
Scriptures
,
to
supply
these
defects
that
are
thus
wanting
in
our
faith
,
whether
in
the
object
of
it
,
or
in
whatever
else
;
there
is
a
marvellous
power
in
the
holy
Scriptures
to
supply
it
all
,
and
indeed
the
Scriptures
are
so
carved
out
,
and
so
dispensed
,
and
when
dispenced
aright
there
is
a
mighty
power
in
them
to
supply
faith
,
and
the
defects
of
it
in
every
Beleever
,
The
Scriptures
are
mighty
through
God
,
whether
preached
or
read
,
or
heard
,
or
conferred
upon
,
or
meditated
upon
;
for
to
my
remembrance
,
the
Scriptures
are
sanctified
of
God
to
none
other
use
but
to
one
of
these
five
;
the
Word
of
God
is
mighty
,
and
mighty
to
this
end
,
that
beleeving
in
the
Word
,
whether
preached
,
or
heard
,
or
read
,
or
examining
what
you
have
heard
,
or
meditating
,
or
conferring
upon
it
,
there
is
a
mighty
power
in
the
holy
Scriptures
to
supply
the
faith
of
Gods
people
.
Mighty
power
in
the
Scriptures
preached
.
First
,
For
Preaching
,
there
is
a
mighty
power
in
the
Scriptures
preached
,
for
he
writes
these
things
that
they
may
be
preached
,
and
to
be
read
,
and
to
make
use
of
them
in
conference
,
and
meditation
,
and
in
them
all
there
is
a
mighty
power
.
But
first
for
preaching
,
Rom.
1.16
,
17.
The
Gospell
is
the
power
of
God
to
salvation
,
for
therein
is
the
righteousnesse
of
God
revealed
from
faith
to
faith
.
By
the
Gospel
of
God
preached
,
the
Righteousnesse
of
God
is
revealed
from
faith
to
faith
,
to
lead
on
beleevers
to
beleeve
,
and
not
to
rest
growing
in
beleeving
,
til
they
reach
unto
salvation
;
it
is
the
mighty
power
of
God
to
salvation
,
to
every
one
that
beleeves
,
such
an
one
,
while
he
lives
shall
be
of
the
thriving
hand
in
faith
.
And
when
the
Apostle
prayed
so
earnestly
,
night
and
day
to
come
againe
to
the
Thessalonians
.
Doth
hee
not
therein
imply
,
though
there
may
be
a
mighty
power
in
the
word
read
to
increase
faith
where
it
is
already
wrought
,
yet
his
personal
presence
would
helpe
it
much
more
,
whether
by
conference
or
by
preaching
,
and
therefore
he
prayes
much
to
see
them
again
.
An
evident
argument
,
though
the
word
read
may
be
of
much
use
to
establish
us
;
yet
much
more
the
personal
persence
,
and
conference
and
preaching
of
the
Gospel
of
Christ
,
else
that
prayer
of
his
had
been
something
impertinent
.
Conference
.
And
so
secondly
,
for
conferring
of
the
Scriptures
,
you
know
when
the
two
Disciples
were
doubtful
whether
that
was
the
Christ
or
no
,
Luke
24.21
.
our
Savior
doth
not
only
reprove
them
for
that
doubtfulnesse
,
but
he
begins
at
Moses
,
and
opened
to
them
the
things
written
in
the
Prophets
,
till
in
the
end
their
hearts
glowed
and
burned
within
them
,
and
that
was
a
furtherance
of
their
faith
,
for
then
they
presently
ran
to
Jerusalem
,
and
then
they
do
not
say
,
we
trusted
this
was
he
,
but
they
say
,
the
Lord
is
risen
indeed
:
In
very
truth
without
any
further
dissention
,
never
distrusted
it
more
,
he
is
risen
indeed
,
so
that
there
is
a
mighty
power
in
the
word
confered
upon
,
in
private
conference
,
and
therefore
they
doubt
no
more
of
it
:
So
that
the
word
opened
by
way
of
conference
made
their
hearts
to
burn
within
them
,
they
do
not
call
it
preaching
,
but
rather
a
private
conference
,
an
applying
the
Scripture
to
this
point
they
stood
need
to
be
instructed
in
,
and
they
go
away
with
ful
resolution
,
the
Lord
is
risen
indeed
.
And
you
know
the
mighty
power
and
use
of
the
conference
of
Phillip
with
the
Eunuch
upon
that
conference
,
the
Eunuch
beleeved
and
was
baptized
,
Acts
8.37
.
So
that
take
the
word
preached
,
and
there
is
a
mighty
power
of
God
in
it
to
lead
a
Christian
man
from
faith
to
faith
:
And
take
the
Gospell
of
God
and
conferre
about
it
,
and
it
is
a
mighty
power
to
increase
faith
,
that
beleevers
may
beleeve
.
Reading
the
word
.
Thirdly
,
And
so
it
is
for
the
word
read
,
another
kind
of
dispensing
this
word
,
that
is
a
special
end
of
it
,
that
by
reading
you
might
beleeve
on
the
name
of
the
Sonne
of
God
,
that
is
the
next
use
of
the
Scripture
,
they
which
do
read
,
shal
by
reading
finde
their
hearts
confirmed
,
and
established
in
the
faith
,
John
20.30
,
31.
There
is
a
mighty
power
of
God
that
accompanies
the
word
of
God
read
,
to
strengthen
men
in
the
faith
,
that
such
as
beleeve
already
,
may
beleeve
more
,
and
bee
established
in
their
perswasion
of
the
truth
of
God
.
Fourthly
,
If
you
shal
examine
the
things
that
you
have
heard
,
Examination
of
things
heard
.
that
is
another
use
of
the
Scriptures
,
an
examination
of
what
you
heare
;
goe
home
and
consider
whether
the
things
that
have
been
taught
were
true
or
no
:
whether
agreeable
to
the
holy
Scriptures
or
no
;
for
a
Preacher
speaks
not
the
expresse
words
of
the
Scripture
,
but
comments
and
explications
of
the
Scriptures
,
and
therefore
examine
whether
that
which
is
delivered
be
agreeable
to
the
Scriptures
which
are
alledged
for
to
prove
the
doctrine
.
We
must
make
use
of
the
Scripture
as
a
rule
to
measure
all
the
Sermon
by
we
heare
,
whether
it
be
of
just
length
and
breadth
of
Gods
word
or
no
,
as
the
ballance
of
the
Sanctuary
,
the
two
testaments
be
,
and
when
you
weigh
what
is
said
,
then
you
are
confirmed
and
established
in
it
.
Now
this
kind
of
making
use
of
the
Scriptures
to
examine
what
you
hear
,
it
is
of
special
use
to
helpe
forward
the
faith
of
such
as
do
beleeve
,
yea
,
(
and
which
is
more
)
it
may
bring
on
men
to
beleeve
,
which
it
may
be
never
did
beleeve
before
,
mightily
stirred
before
,
but
beleeved
not
,
til
they
goe
home
and
searched
the
Scriptures
,
seeing
that
which
is
spoken
to
be
fully
agreeable
to
the
word
of
God
,
they
have
been
brought
on
wonderfully
to
beleeve
;
famous
is
that
of
the
Bereans
,
Acts
17.11
,
12.
they
heard
the
word
,
and
what
he
spake
they
received
it
gladly
,
they
thought
he
spoke
well
,
but
they
searched
daily
to
see
whether
those
things
which
were
spoken
were
so
or
no
,
therefore
see
the
blessing
of
God
upon
it
,
vers
,
12.
many
of
them
beleeved
,
they
received
the
word
with
reverence
and
did
not
cavell
at
it
,
but
heard
it
patiently
,
and
when
they
came
at
home
conferred
about
it
;
and
when
upon
examination
they
saw
it
was
according
to
the
Scriptures
of
the
holy
Prophets
,
when
they
saw
,
that
what
Paul
preached
was
suitable
to
Moses
and
the
Prophets
,
the
blessing
of
God
was
great
upon
them
,
for
the
number
of
them
that
beleeved
was
not
a
few
,
to
shew
you
that
a
man
that
hath
heard
the
word
,
and
hath
been
stirred
with
what
he
heard
,
if
he
shal
go
home
and
consider
and
weigh
well
,
and
see
how
one
thing
bears
witnesse
to
another
,
Note
this
.
so
as
that
the
word
preached
,
opens
the
word
written
;
and
the
word
written
,
confirmes
the
word
preached
,
then
though
before
he
was
doubtfull
,
as
sometimes
a
godly
mans
heart
may
faile
him
in
applying
the
word
to
himselfe
,
as
Jacobs
heart
failed
and
he
beleeved
not
,
yet
when
he
considered
it
,
and
saw
what
tokens
of
love
was
sent
him
,
and
laid
circumstances
together
,
then
his
spirit
revived
.
So
a
man
heares
much
,
and
some
thing
pertinent
to
him
,
yet
his
heart
may
faile
him
,
and
may
have
much
adoe
to
gather
any
comfort
out
of
it
,
but
when
he
considers
things
more
privately
and
searches
the
Scriptures
,
upon
examination
,
Repetition
of
the
word
blessed
.
many
a
man
beleeves
the
word
,
which
before
he
was
doubtful
of
.
Repetition
and
examination
of
the
word
,
is
marvellously
blessed
by
God
to
this
end
,
to
helpe
forward
our
faith
,
it
is
of
good
use
both
to
beginne
,
and
to
increase
faith
;
sometimes
to
worke
it
,
where
it
was
heretofore
wanting
,
much
more
to
increase
it
where
it
was
begun
before
,
and
therefore
as
we
were
begotten
by
the
immortall
Word
of
God
;
so
no
Word
of
God
,
being
dispensed
in
any
Ordinance
of
God
,
none
of
them
but
are
of
mighty
use
for
the
supplying
our
defects
of
faith
,
and
to
make
us
beleeve
more
.
5.
Meditation
on
the
Word
.
Fifthly
,
the
Word
also
meditated
upon
,
when
a
man
hath
heard
it
,
and
searched
it
,
and
beleeved
it
,
read
and
conferred
about
it
,
or
say
none
of
these
for
the
present
,
but
whether
these
have
gone
before
or
no
,
for
the
present
the
very
meditation
of
Gods
Word
,
which
a
man
now
takes
into
his
minde
as
he
is
riding
,
or
working
;
there
is
a
mighty
power
in
the
Word
,
pondering
upon
it
,
and
chewing
of
it
,
to
make
a
man
more
rooted
in
it
,
more
fruitfull
,
and
more
comfortable
in
beleeving
.
This
truth
you
see
in
Psal.
1.1
,
2
,
3.
when
a
man
meditates
upon
the
Law
of
God
day
and
night
,
he
growes
to
more
delight
in
it
;
one
of
these
helps
another
,
and
what
will
be
the
fruit
of
it
?
He
shall
be
like
a
tree
planted
by
the
rivers
of
waters
,
planted
and
rooted
,
and
well
watered
there
,
and
he
brings
forth
his
fruit
in
due
season
,
and
whatsoever
he
doth
shall
prosper
;
not
as
planted
in
a
dry
Wildernesse
,
but
by
the
rivers
of
water
,
and
that
makes
him
not
only
well
rooted
,
and
growne
tall
,
but
it
inables
him
to
bring
forth
fruit
in
due
season
,
and
as
for
his
leafe
it
withers
not
,
neither
Summers
heat
,
nor
Winters
Frosts
makes
it
to
fall
,
but
he
still
holds
his
greennesse
,
and
his
fruitfulnesse
,
and
he
growes
in
all
the
graces
of
God
which
tend
to
the
praise
,
and
glory
of
his
grace
,
and
this
is
by
reason
of
his
delighting
,
and
meditating
in
the
Word
of
God
,
and
thus
you
see
the
point
opened
.
Vse
1.
First
then
,
you
may
from
hence
gather
a
signe
of
tryall
of
your
owne
faith
,
for
if
this
be
the
Spirit
of
a
godly
Teacher
to
draw
on
those
that
are
beleevers
to
beleeve
;
it
is
a
good
signe
,
as
of
a
faithfull
Minister
,
so
of
a
faithfull
Hearer
,
when
he
desires
to
supply
the
defects
of
his
owne
and
others
faith
;
you
see
Iohn
,
a
faithfull
Minister
to
those
Christians
to
whom
he
writes
,
he
when
he
had
brought
them
on
to
beleeve
,
and
found
faith
wrought
in
their
hearts
,
it
was
his
care
not
there
to
leave
them
;
he
doth
not
say
as
some
would
,
well
,
there
is
now
truth
of
grace
in
them
,
and
truth
of
faith
,
such
faith
as
accompanies
salvation
;
and
now
he
that
begun
this
worke
in
them
will
finish
it
,
and
so
leave
them
;
and
you
say
,
now
you
need
take
no
further
care
about
them
,
but
now
they
will
doe
well
enough
;
no
,
this
is
not
the
spirit
of
a
faithfull
Minister
of
Jesus
Christ
,
and
it
will
be
but
uncomfortable
to
such
Ministers
,
as
thinke
now
they
may
be
left
to
the
wide
world
,
Property
of
a
faithfull
Minister
.
they
wil
shift
any
where
,
but
where
we
see
any
seeds
of
faith
begun
,
we
must
be
desirous
to
increase
it
in
our selves
,
and
ours
;
the
Apostles
themselves
pray
,
Lord
increase
our
faith
,
Luke
17.5
.
and
so
they
desire
to
increase
other
mens
faith
,
wee
had
need
grow
fast
this
way
if
we
would
have
a
true
signe
of
a
lively
faith
,
true
and
lively
faith
always
desires
to
grow
in
it selfe
,
and
it
would
cause
the
like
faith
also
to
grow
in
others
,
and
therefore
as
you
see
faithfull
Ministers
are
thus
desirous
to
grow
themselves
,
and
to
cause
others
to
grow
,
as
Paul
prayes
exceedingly
night
and
day
,
to
come
to
those
whom
he
had
taken
pains
withall
,
that
he
might
make
a
supply
of
what
was
wanting
in
their
faith
,
and
as
faithfull
Ministers
must
cloathe
themselves
with
this
earnest
desire
,
to
be
calling
yet
more
and
more
upon
beleevers
,
that
such
as
doe
beleeve
may
beleeve
yet
more
,
and
grow
from
faith
to
faith
.
Truly
so
godly
Christians
,
looke
as
Ministers
are
desirous
to
grow
in
their
owne
faith
,
and
to
helpe
on
others
,
so
in
Christians
,
it
is
a
true
signe
of
faith
,
not
to
content
our selves
in
truth
of
faith
,
but
to
desire
earnestly
after
growth
in
faith
,
had
not
they
cause
to
pray
that
Paul
might
come
among
them
againe
and
helpe
them
?
And
therefore
,
doubtlesse
this
is
that
which
every
true
beleever
hath
respect
unto
,
every
faithfull
Christian
prayes
for
himselfe
,
Lord
increase
my
faith
,
Lord
helpe
my
unbeleefe
,
this
is
the
prayer
of
every
soule
that
comes
to
Christ
,
that
though
we
have
some
measure
of
faith
already
,
yet
mixed
with
so
much
unfruitfulnesse
,
and
unsetlednesse
,
and
so
many
defects
,
that
every
Christian
hath
cause
to
pray
,
Lord
helpe
my
unbeleefe
;
sometimes
a
man
is
hindred
with
offences
,
and
they
are
to
be
avoyded
,
in
which
a
man
will
not
be
able
to
put
forth
love
unlesse
hee
have
a
strong
faith
,
and
that
was
the
reason
why
the
Apostles
prayed
so
earnestly
Lord
increase
our
faith
,
Luk.
17.5
.
for
it
was
upon
this
occasion
our
Saviour
had
been
exhorting
them
,
how
to
carry
themselves
in
respect
of
offences
,
if
thy
brother
trespasse
against
thee
rebuke
him
,
and
if
he
repent
forgive
him
,
&c.
Now
they
apprehended
,
it
was
a
great
work
,
they
saw
it
was
a
great
worke
to
rebuke
him
,
he
had
need
have
much
faith
before
he
can
do
that
,
but
suppose
upon
that
a
man
doe
humble
himselfe
,
and
repent
,
then
for
a
man
to
forgive
him
,
Note
this
.
it
requires
a
great
faith
to
forgive
a
wrong
,
or
an
injury
offered
to
us
;
but
what
if
he
come
and
offend
me
againe
,
and
againe
,
seventy
times
seven
times
?
why
if
he
doe
,
and
say
it
repents
me
,
thou
shalt
forgive
him
:
Now
when
they
heare
this
,
that
a
man
must
bee
so
free-hearted
in
forgiving
wrongs
and
injuries
done
to
themselves
,
they
had
need
have
a
strong
love
,
and
strong
love
stands
in
need
of
a
strong
faith
,
to
shew
you
,
that
a
man
that
shal
have
occasion
to
trade
with
his
faith
,
and
to
live
and
walke
by
his
faith
,
he
shall
have
much
need
of
the
growth
and
increase
of
it
,
if
it
be
but
for
the
healing
of
offences
,
many
occasions
and
temptations
may
meet
with
us
in
the
world
,
temptations
from
Satan
,
as
well
as
from
the
world
,
1
John
2.14
.
And
if
a
man
have
strong
enemies
,
he
will
stand
in
need
of
a
strong
faith
,
to
cut
asunder
all
the
fiery
darts
of
the
Devill
,
Ephes.
6.16
.
Above
all
take
the
shield
of
faith
.
There
is
no
man
willing
to
go
to
the
field
with
weak
armour
,
he
would
if
he
could
have
armour
of
proofe
,
such
as
might
repulse
a
weapon
or
a
dart
cast
against
him
,
so
a
Christian
he
hath
to
fight
against
many
enemies
;
And
a
sheild
covers
his
whole
body
,
and
so
differs
from
a
buckler
,
that
covers
but
one
part
,
but
a
shield
covers
the
whole
man
stands
upon
the
ground
,
and
covers
him
all
over
,
and
now
faith
being
such
a
sheild
,
it
is
of
mighty
force
,
and
is
able
to
repulse
all
the
fiery
darts
of
the
Devill
,
and
all
the
rest
of
the
enemies
of
their
salvation
,
so
that
the
servants
of
God
,
that
know
what
use
they
have
of
their
faith
,
they
know
they
have
need
of
the
growth
and
increase
of
it
.
And
so
againe
,
in
regard
of
their
daily
imployments
,
the
just
man
lives
by
his
faith
,
Rom.
1.17
.
Gal.
2.20
.
A
man
doth
nothing
Christianly
and
spiritually
,
but
by
his
faith
,
Faith
profitable
to
all
things
.
now
when
faith
must
be
the
instrument
to
helpe
us
to
work
all
our
workes
spiritually
,
we
had
need
to
grow
to
some
life
and
fruitfulnesse
in
faith
,
and
if
our
faith
be
not
fruitfull
,
we
shall
make
but
hard
work
of
our
daily
imployments
,
how
shall
we
depend
upon
God
,
and
do
all
in
the
name
of
Christ
,
and
doe
all
in
obedience
to
a
commandement
,
and
live
by
a
promise
,
for
Gods
presence
and
blessing
in
it
?
how
shall
a
man
do
this
if
he
have
not
faith
,
yea
if
he
have
not
some
dexterity
of
faith
?
A
weake
faith
will
then
slug
it
,
when
a
man
stands
in
most
need
to
use
it
:
and
therefore
that
a
man
may
be
ready
to
shew
his
faith
upon
every
occasion
,
in
prayer
in
conference
,
in
every
thing
both
concerning
this
life
and
another
.
A
man
had
need
of
a
great
deal
of
faith
,
and
therefore
this
is
an
evident
signe
that
a
mans
faith
is
well
wrought
,
a
sound
,
and
a
lively
faith
,
if
it
be
a
growing
faith
:
But
if
you
heare
men
saying
,
they
thanke
God
they
have
a
strong
faith
,
and
they
alwayes
beleeved
on
Christ
;
and
fie
upon
them
that
doe
not
,
let
me
say
,
this
is
a
presumption
of
faith
,
but
is
no
faith
,
yea
,
it
is
the
badge
of
the
want
of
faith
,
when
therefore
you
see
the
Apostle
writes
to
them
that
beleeve
,
that
they
may
beleeve
more
certainly
,
and
more
strongly
,
that
is
a
true
faith
,
and
it
will
grow
.
Vse
2
,
It
serves
to
reprove
the
most
sacrilegious
and
uncharitable
faith
of
the
Papists
,
that
take
away
these
writings
from
the
people
,
John
writes
this
Epistle
to
the
intent
,
that
beleevers
may
beleeve
,
you
heard
that
the
word
dispensed
in
any
ordinance
is
of
mighty
power
to
increase
faith
,
where
it
is
begun
,
and
to
beget
it
,
where
it
is
wanting
.
Take
away
reading
of
the
Scriptures
,
and
conference
about
them
,
Infidell
practise
of
Papists
and
you
take
away
all
.
And
therefore
an
infidell
practise
to
go
about
to
take
away
the
faith
of
Gods
Elect.
God
sent
us
the
Scriptues
to
the
end
that
we
might
beleeve
,
and
if
this
be
the
nature
of
faith
,
to
desire
that
themselvs
and
others
might
grow
in
faith
,
what
are
they
but
Infidells
in
truth
,
who
as
much
as
in
them
lyes
lock
up
the
Scriptures
in
a
strange
tongue
,
that
the
people
may
not
understand
what
is
read
unto
them
,
and
as
much
as
in
them
lyes
drives
the
Bibles
out
of
their
houses
.
And
it
is
heretical
presumption
for
such
and
such
men
to
use
the
Scriptures
,
this
is
infidelity
,
and
most
sacrilegious
to
God
:
And
it
is
likewise
uncharitable
and
injurious
to
the
faith
of
Gods
people
.
An
evident
argument
of
infidelity
,
how
can
you
charge
the
wisdome
of
God
of
more
folly
,
and
lightnesse
?
God
sends
his
word
to
his
servants
,
that
they
might
be
reading
,
and
hearing
,
and
conferring
of
it
;
and
that
by
beleeving
they
might
beleeve
:
These
men
to
cast
an
imputation
of
folly
upon
God
,
they
are
afraid
that
God
did
not
consider
the
danger
of
it
,
if
beleevers
should
fall
a
reading
,
and
poore
tradesmen
a
conferring
about
the
Scriptures
,
they
are
afaid
they
will
be
distempered
with
heresie
,
and
so
trouble
the
whole
Church
;
do
not
they
by
so
doing
set
the
wisdom
of
God
at
naught
,
and
shew
themselves
sacrilegious
against
the
truth
of
God
?
Vse
3.
It
may
serve
to
exhort
us
all
,
since
the
holy
ghost
did
write
these
things
,
to
the
intent
that
you
that
beleeve
on
the
name
of
the
Sonne
of
God
might
beleeve
.
First
,
to
you
that
beleeve
,
and
then
to
you
that
beleeve
not
.
You
that
have
been
diligent
in
hearing
and
reading
the
word
,
be
diligent
in
it
stil
,
and
make
it
a
point
of
your
Christian
practise
,
not
to
faile
to
read
some
part
of
it
every
day
,
unlesse
you
be
necessarily
hindred
,
or
if
you
have
been
necessarily
hindred
by
busines
from
reading
,
yet
be
sure
nothing
hinder
you
from
meditating
upon
it
,
the
blessed
man
meditates
on
Gods
word
every
night
,
and
every
day
,
&
though
he
takes
the
shorter
time
to
it
,
yet
he
must
have
some
time
for
meditation
upon
the
word
,
upon
something
he
heard
this
day
,
or
something
hee
hath
sometimes
read
,
and
you
shall
finde
a
mighty
power
in
it
to
fructifie
,
as
if
you
were
planted
by
the
Rivers
of
waters
,
Mighty
power
in
meditating
upon
the
word
.
for
the
spirit
of
God
breaathing
in
the
word
,
and
your
hearts
sucking
it
up
,
and
by
meditating
upon
it
,
you
grow
in
more
knowledge
in
the
object
of
your
faith
,
in
the
rootednesse
in
the
sence
,
and
in
the
acts
and
fruites
of
your
faith
,
and
this
by
hearing
,
and
reading
,
and
meditating
;
read
therefore
,
the
King
himselfe
must
doe
it
daily
,
Kings
must
read
the
Word
of
God
daily
.
who
hath
more
businesse
then
any
man
,
Deut.
17.19
.
And
if
he
doe
so
,
God
will
learne
him
the
feare
of
his
name
;
now
if
God
will
not
excuse
Kings
,
much
lesse
private
men
,
who
have
lesse
affaires
then
Kings
have
;
and
therefore
be
reading
every
day
,
and
when
you
cannot
read
,
be
sure
you
meditate
upon
some
part
of
Gods
Word
,
every
day
,
and
every
night
.
As
ever
you
desire
to
beleeve
,
use
the
meanes
that
you
may
beleeve
,
this
being
sanctified
of
God
to
that
end
,
then
be
not
you
wanting
to
use
it
;
and
doe
not
only
so
,
but
heare
it
likewise
,
and
conferre
upon
it
,
and
search
it
daily
whether
it
be
true
or
no
;
use
the
meanes
that
God
hath
sanctified
his
Word
to
be
dispensed
in
,
and
by
which
he
will
blesse
it
to
his
people
,
and
then
you
shall
finde
this
:
In
beleeving
you
shall
beleeve
,
you
shall
grow
from
faith
to
faith
,
and
from
sence
to
sence
,
and
in
the
fruits
of
faith
till
you
be
perfect
in
Christ
Jesus
:
be
diligent
in
hearing
Gods
Word
,
for
it
is
the
mighty
power
of
God
unto
salvation
;
and
conferre
of
it
,
there
is
a
mighty
power
in
the
Word
being
conferred
upon
,
take
heed
ye
neglect
not
occasions
in
this
kinde
,
and
search
the
Scriptures
,
and
examine
what
you
heare
,
and
you
will
finde
a
mighty
power
in
it
to
increase
faith
;
Since
therefore
God
hath
given
you
his
Word
,
and
shed
abroad
the
water
of
his
Spirit
,
to
run
through
every
line
of
the
Scriptures
,
Note
this
.
so
that
the
more
you
shall
read
,
and
heare
,
conferre
,
and
meditate
,
and
search
the
Scripture
,
the
more
you
shall
finde
the
life
of
faith
increased
in
you
;
and
therefore
you
must
not
wonder
if
you
see
Christian
men
that
neglect
these
duties
,
complaine
of
the
deadnesse
of
their
hearts
.
Doest
thou
doubt
in
thy
perswasion
,
is
thy
confidence
mixed
with
much
diffidence
?
then
aske
thy
heart
this
question
;
Whether
hast
thou
used
the
Scriptures
for
those
ends
God
hath
appointed
them
,
and
hast
thou
been
diligent
in
conferring
about
them
,
and
searching
of
them
,
whether
what
is
delivered
be
suitable
to
them
or
no
,
and
meditated
of
them
,
and
brought
them
home
to
thy
house
,
and
compared
them
together
,
and
meditated
upon
them
day
and
night
,
and
taken
times
to
chew
and
digest
them
?
If
thou
hadst
done
thus
,
then
thou
wouldest
have
beleeved
more
assuredly
;
but
if
we
be
negligent
in
any
of
these
kinds
,
then
wonder
not
,
if
we
take
away
bodily
food
,
we
take
away
bodily
heat
,
take
away
the
fuell
that
nourishes
faith
,
and
then
it
must
needs
grow
weake
and
infirme
.
And
therefore
as
you
desire
to
grow
in
beleeving
,
be
diligent
in
these
duties
,
that
you
may
beleeve
on
the
name
of
Christ
,
and
in
beleeving
may
beleeve
much
more
.
And
for
you
that
doe
not
beleeve
savingly
,
whose
faith
will
not
put
you
in
possession
of
eternall
life
,
though
this
Scripture
was
not
so
much
written
for
your
use
and
benefit
,
Note
this
.
as
for
them
that
already
beleeve
,
yet
since
there
is
no
meanes
to
come
to
faith
but
by
the
Word
,
be
not
you
wanting
,
as
ever
you
desire
to
come
to
that
faith
which
accompanies
salvation
;
be
not
wanting
diligently
to
heare
the
Word
of
God
,
and
conferre
about
it
with
those
that
beleeve
already
,
Faith
comes
by
hearing
,
Rom.
10.17
.
and
it
is
the
mighty
power
of
God
to
salvation
.
Be
glad
of
any
opportunity
to
heare
the
Word
,
and
waite
at
the
posts
of
wisdomes
gates
,
Prov.
8.34
,
35.
He
that
findeth
me
findeth
life
,
the
promise
is
very
plaine
,
waiting
daily
at
my
gates
.
Implying
,
that
in
hearing
we
shall
finde
him
,
and
in
finding
Christ
we
shall
finde
life
;
be
diligent
therefore
to
heare
,
and
when
you
have
heard
it
goe
home
,
and
search
whether
it
be
true
or
no
;
and
if
you
have
liberty
be
doing
this
often
,
be
conferring
about
it
,
as
you
can
have
any
opportunity
;
God
hath
sanctified
these
Ordinances
to
this
end
.
Be
diligent
in
inquiring
after
wisdome
,
after
Christ
in
the
Scripture
;
there
is
a
treasure
lyes
,
digge
for
it
and
you
shall
have
it
,
especially
if
with
all
these
you
joyne
humble
and
hearty
prayer
to
God
for
a
blessing
upon
all
these
Ordinances
,
for
1
Tim.
4.5
.
they
are
all
sanctified
by
the
Word
,
and
Prayer
,
and
Prov.
2.2
,
3.
God
would
have
you
to
use
Prayer
,
intreat
him
to
open
your
eyes
and
hearts
,
that
you
may
beleeve
and
obey
,
and
that
no
Ordinance
might
be
in
vaine
to
you
,
but
might
profit
by
them
all
,
and
might
grow
up
in
beleeving
.
SERMON
XIV
.
1
JOHN
5.14
,
15.
And
this
is
the
Confidence
that
we
have
in
him
,
that
if
we
aske
any
thing
according
to
his
will
,
he
heareth
us
.
And
if
we
know
that
he
heareth
us
whatsoever
we
aske
,
we
know
that
we
have
the
petitions
that
we
desired
of
him
.
IN
the
former
Verse
the
Apostle
described
to
us
,
the
maine
scope
of
his
writing
this
Epistle
,
which
was
partly
,
that
Beleevers
might
know
that
they
did
beleeve
,
and
partly
that
they
might
beleeve
on
the
name
of
the
Sonne
of
God
.
Now
in
this
latter
end
Iohn
aymes
at
in
writing
this
Epistle
,
he
exhorts
Beleevers
to
imbrace
it
by
three
severall
Motives
in
the
verses
following
,
the
14
,
15
,
16.
verses
.
Motive
.
1
The
first
Motive
is
taken
from
the
confidence
of
such
as
beleeve
on
him
for
salvation
,
for
the
obtaining
of
their
Petitions
,
This
is
the
confidence
that
we
have
in
him
;
meaning
,
we
that
beleeve
on
his
name
,
that
if
we
aske
any
thing
according
to
his
will
,
he
heareth
us
.
Motive
.
2
Secondly
,
Another
motive
or
benefit
that
flowes
from
this
,
is
this
;
That
if
we
know
he
heareth
us
,
we
know
we
have
the
things
that
we
asked
of
him
.
Motive
.
3
Thirdly
,
here
is
likewise
added
another
motive
taken
from
the
prevalency
of
his
Prayers
with
God
in
such
a
point
,
as
wherein
of
all
others
we
may
finde
this
comfort
;
and
that
is
,
look
as
by
beleeving
on
the
name
of
Christ
,
we
shall
finde
comfort
in
respect
of
our
everlasting
estate
;
so
we
shall
finde
this
further
benefit
,
that
if
we
see
any
Brother
,
which
hath
sinned
a
sinne
,
that
is
not
unto
death
,
not
a
deadly
sin
,
that
is
,
not
the
sin
against
the
Holy
Ghost
,
so
mighty
and
prevalent
shall
our
prayers
be
with
God
,
that
in
case
we
beleeve
on
the
name
of
Christ
,
and
aske
pardon
of
sinne
for
our
brothers
offence
,
God
will
give
him
life
;
so
that
if
we
beleeve
on
his
name
,
our
prayers
shall
be
heard
,
and
they
have
a
prevailing
power
with
God
to
obtaine
at
his
hands
the
pardon
of
all
our
brothers
sinnes
,
that
have
not
sinned
unto
death
.
The
Doctrines
hence
are
these
:
Doct.
1.
First
,
That
a
prayer
that
is
made
well
,
never
speeds
ill
.
Or
thus
:
A
prayer
that
is
made
according
to
Gods
will
,
is
ever
granted
according
to
our
will
;
or
,
as
the
Apostle
saith
,
according
to
our
desire
,
vers
15.
Doct.
2.
Secondly
,
Such
as
beleeve
on
the
name
of
Christ
for
salvation
,
may
be
confident
,
and
certaine
of
the
hearing
and
granting
their
petitions
.
Doct.
1.
A
prayer
made
according
to
Gods
will
,
shall
be
granted
according
to
our
will
.
For
so
saith
the
words
of
the
Text
,
If
we
aske
any
thing
according
to
his
will
,
he
heareth
us
.
We
praying
according
to
Gods
will
,
shall
finde
acceptance
according
to
our
will
.
Notable
is
that
speech
of
encouragement
and
acceptance
of
our
Saviour
to
the
woman
of
Syrophenitia
,
Matth.
15.28
.
O
woman
great
is
thy
faith
,
be
it
unto
thee
even
as
thou
wilt
.
She
had
prayed
,
as
Christ
would
,
according
to
Gods
will
,
and
shee
received
answer
according
to
her
desire
.
As
if
a
man
that
did
beleeve
,
and
had
a
spirit
of
Prayer
,
and
had
learning
to
pray
according
to
Gods
will
,
he
might
be
able
to
carve
for
himselfe
in
the
treasures
of
Gods
goodnesse
,
as
if
God
would
let
him
into
the
chamber
of
his
presence
,
of
his
grace
and
favour
,
and
bid
him
take
what
he
will
,
take
for
himselfe
and
his
friends
,
and
for
his
brethren
as
he
will
.
For
opening
of
this
point
observe
thus
much
;
First
,
let
us
see
what
it
is
to
pray
according
to
Gods
will
;
and
then
secondly
,
what
is
the
ground
of
the
point
.
For
the
first
,
to
pray
according
to
Gods
will
,
To
pray
according
to
Gods
will
in
two
things
are
contained
in
that
Phrase
,
and
yet
divers
things
besides
those
are
comprehended
in
it
.
First
,
when
he
saith
,
according
to
his
wil
,
it
implyes
first
,
That
we
pray
for
such
things
as
God
wills
,
such
things
as
are
not
according
to
his
secret
will
,
for
so
we
cannot
guide
our
actions
,
for
secret
things
belong
to
the
Lord
our
God
;
but
of
things
revealed
,
it
is
according
to
his
revealed
will
,
and
it
implyes
,
that
we
should
aske
him
nothing
but
what
hee
gives
us
Commandement
to
aske
,
all
that
he
commands
us
to
doe
,
as
to
aske
that
we
may
aske
,
and
for
that
we
are
to
pray
for
expresly
;
As
for
the
glory
of
his
Name
,
the
comming
of
his
Kingdome
,
and
the
building
up
of
his
grace
in
any
,
the
doing
of
Gods
will
,
for
our
daily
bread
,
&c.
These
are
the
things
he
hath
given
us
warrant
to
pray
for
.
Secondly
,
According
to
Gods
will
,
this
is
evident
;
That
whatsoever
we
aske
,
we
should
aske
it
with
submission
to
the
will
of
God
;
so
our
Saviour
saith
,
Matth.
26.39
.
He
asked
that
which
was
a
lawfull
thing
,
and
yet
because
he
would
not
trench
upon
that
which
might
crosse
the
will
of
his
Father
,
he
would
not
put
forth
any
the
least
affection
of
his
soule
to
the
over-ruling
the
Counsell
of
God
,
and
therefore
he
expresseth
himselfe
thus
;
Neverthelesse
not
my
will
,
but
thy
will
be
done
.
So
that
whensoever
we
aske
any
thing
that
is
lawfull
,
it
must
be
with
subjection
of
our
owne
wils
to
the
will
of
God
.
But
for
more
full
clearing
of
this
point
see
it
thus
inlarged
.
First
,
a
man
is
said
to
pray
according
to
Gods
will
,
either
partly
as
his
will
is
expressed
in
his
Word
,
and
partly
the
will
of
God
,
expressing
the
worke
of
the
Spirit
in
the
heart
of
a
Childe
of
God
,
for
both
these
are
effectuall
in
every
prayer
that
is
made
according
to
Gods
will
.
First
,
according
to
his
will
expressed
in
his
Word
;
1.
Aske
things
lawfull
.
therein
God
requires
that
we
should
pray
only
for
such
things
as
are
lawfull
,
and
such
as
therein
he
hath
commanded
us
to
aske
,
that
we
may
doe
them
.
Notable
is
that
example
in
Psal.
119.4
,
5.
Thou
hast
commanded
us
to
keep
thy
Commandements
diligently
;
and
in
the
next
verse
see
what
is
his
request
,
O
that
my
wayes
were
directed
to
keep
thy
Statutes
;
looke
whatsoever
God
commands
us
to
doe
,
we
have
warrant
to
pray
for
that
,
we
must
pray
for
things
lawfull
,
and
only
for
such
.
Secondly
,
2.
Aske
in
Christs
name
.
Whatsoever
we
pray
for
,
we
must
pray
in
the
name
of
Christ
,
Iohn
16.22
,
23.
he
makes
a
large
promise
to
such
as
so
aske
in
his
name
,
vers.
23
,
24.
Whatsoever
you
shall
aske
the
Father
in
my
name
he
will
give
it
you
.
This
God
requires
,
that
we
should
put
up
all
our
petitions
in
the
name
of
Christ
.
Now
to
aske
in
the
name
of
Christ
doth
require
the
exercise
of
two
graces
.
First
,
He
that
shall
aske
in
the
name
of
Christ
,
implyes
the
asking
of
it
in
humility
;
1
To
aske
in
Christs
name
requireth
humility
.
whatsoever
we
aske
in
humility
,
and
lowlinesse
of
spirit
;
that
is
,
to
aske
in
the
name
of
Christ
;
and
that
will
evidence
and
put
forth
it selfe
in
three
or
foure
severall
acts
in
every
prayer
that
is
made
according
to
Gods
will
,
and
put
up
in
the
name
of
Christ
.
First
act
of
humility
.
First
,
A
prayer
made
in
the
name
of
Christ
is
made
with
this
humility
,
whereby
we
acknowledge
our selves
lesse
then
the
least
of
all
Gods
mercies
,
as
Iacob
doth
acknowledge
,
Gen.
32.10
.
He
was
lesse
then
the
least
of
all
the
mercies
he
had
already
received
.
And
therefore
if
God
should
never
grant
him
more
mercy
,
he
could
not
but
acknowledge
he
had
done
abundantly
more
for
him
already
then
he
had
deserved
;
he
prayes
not
in
his
owne
name
,
but
in
the
name
of
another
;
and
no
man
can
pray
in
the
name
of
Christ
,
but
he
must
pray
in
humility
,
he
must
have
no
confidence
in
his
owne
worth
.
Act.
2
Secondly
,
he
must
pray
in
the
sence
of
his
owne
insufficiency
,
so
much
as
to
thinke
a
good
thought
,
much
lesse
to
make
a
good
prayer
,
2
Cor.
3.5
.
Rom.
8.26
.
This
is
humility
and
selfe-deniall
,
when
a
man
comes
before
God
,
and
acknowledgeth
his
owne
unworthinesse
to
aske
any
mercy
of
God
,
and
confesseth
his
owne
unablenesse
to
aske
any
blessing
according
to
Gods
will
.
Act.
3
Thirdly
,
A
man
askes
in
humility
,
when
he
puts
up
his
petitions
with
submission
to
Gods
will
,
he
desires
not
that
God
would
satisfie
him
in
any
lust
,
but
only
grant
him
the
things
that
are
expedient
for
him
,
so
farre
as
may
stand
with
the
good
pleasure
of
his
heavenly
Father
,
and
no
further
.
Matth.
26.39
.
Act.
4
Fourthly
,
There
is
another
act
of
humility
,
to
bend
the
heart
of
a
man
to
make
use
of
no
mediation
in
prayer
,
but
only
the
mediation
of
the
Lord
Jesus
Christ
;
you
read
of
a
pretended
humility
,
a
voluntary
humility
,
consisting
in
the
worship
of
Angels
,
Col.
2.18
.
They
thought
themselves
not
worthy
immediatly
to
rush
into
Christs
presence
,
but
rather
intreat
the
Angels
,
to
intercede
the
Father
for
them
;
but
it
is
counterfeit
humility
,
and
such
men
are
puffed
up
with
a
fleshly
minde
in
their
voluntary
humility
;
it
shewes
,
that
it
is
a
vaine
pride
of
heart
,
to
expresse
more
basenesse
and
meannesse
of
spirit
then
God
requires
,
and
is
but
a
counterfeit
humility
.
Now
to
pray
in
the
name
of
Christ
,
is
not
only
to
pray
in
humility
,
but
also
to
pray
in
faith
,
and
these
acts
of
faith
you
have
in
all
the
prayers
that
you
put
up
to
God
according
to
his
will
.
First
,
Faith
directs
you
to
pray
only
unto
him
,
First
act
of
faith
in
prayer
.
upon
whom
you
have
beleeved
,
Rom.
10.14
.
We
only
beleeve
on
God
the
Father
,
and
on
his
Son
Jesus
Christ
,
and
the
blessed
Spirit
,
and
therefore
upon
the
Lord
;
Faith
only
directs
us
to
call
;
he
teacheth
us
not
to
pray
to
our
Mother
,
as
the
Papists
doe
;
nor
to
our
Brethren
,
and
Sisters
,
as
the
Papists
doe
to
the
Saints
and
Angels
,
but
only
to
the
Father
;
that
is
the
voyce
of
faith
,
Gal
,
4.5
,
6.
Rom.
8.15
.
The
Spirit
helps
us
to
cry
,
Abba
father
.
Act.
2
Secondly
,
It
is
the
nature
and
worke
of
faith
in
every
prayer
,
it
doth
guide
the
heart
of
a
man
to
looke
unto
God
with
some
kinde
of
childe-like
confidence
,
repairing
to
him
as
a
Father
;
such
as
by
faith
beleeve
on
the
name
of
the
Son
of
God
,
they
come
to
God
in
their
prayers
,
as
to
their
Father
,
John
20.17
.
And
it
is
the
nature
of
faith
to
cry
out
as
Thomas
did
,
My
Lord
,
and
my
God
,
John
20.28
.
So
that
this
is
another
worke
of
faith
,
that
when
ever
you
come
into
Gods
presence
,
to
aske
any
thing
at
his
hand
,
you
come
to
him
as
to
your
Father
,
he
knowes
what
you
want
better
then
you
can
aske
,
and
is
more
willing
to
grant
whatever
is
meet
for
you
,
then
your selves
can
desire
to
come
to
God
as
our
heavenly
Father
,
through
Jesus
Christ
,
is
an
act
of
faith
,
he
is
so
wel
acquainted
with
us
in
him
,
that
himself
loves
us
,
Joh.
16.26
,
27.
So
that
to
pray
in
faith
,
is
to
come
to
God
as
the
Father
of
our
Lord
Jesus
Christ
,
and
through
him
a
Father
also
to
us
,
abundant
in
goodnesse
and
in
truth
;
a
Father
that
is
great
in
counsell
,
and
excellent
in
worke
;
that
hath
compassion
of
his
owne
Children
,
and
wil
therefore
performe
that
which
seemes
good
in
his
sight
.
Act.
3
Thirdly
,
Another
act
of
faith
,
and
that
is
for
a
man
to
come
truly
cleaving
to
the
Lord
Jesus
Christ
,
not
to
stand
upon
demurs
,
and
disputes
,
whether
we
had
best
cleave
to
God
,
and
whether
we
had
best
doe
such
or
such
things
,
and
so
be
almost
Christians
;
for
if
we
so
come
,
we
cannot
receive
any
thing
at
the
hands
of
God
,
Iam.
1.5
,
6
,
7
,
8.
A
wavering
minded
man
is
unstable
,
&c.
This
is
one
,
and
a
principall
part
of
the
meaning
of
it
;
he
speakes
of
such
a
kinde
of
wavering
faith
,
as
whereby
a
man
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
heart
,
and
an
heart
;
he
hath
a
minde
to
draw
near
to
Christ
,
and
to
become
a
servant
of
Christ
,
and
yet
withal
a
mind
to
be
hankering
after
some
sinfull
lust
or
other
which
takes
up
his
minde
,
and
which
his
soule
lusteth
after
;
and
therefore
he
is
unstable
in
all
his
wayes
;
sometimes
he
is
for
God
,
and
sometimes
for
himselfe
,
ever
halting
between
God
and
the
World
;
but
let
such
men
thinke
they
shall
not
receive
any
thing
at
the
hands
of
God
,
this
should
have
been
in
the
second
place
.
Act.
4
Fourthly
,
Faith
hath
respect
unto
this
;
to
beleeve
that
what
we
have
asked
according
to
Gods
will
,
he
will
undoubtedly
give
it
us
,
Mark
11.24
.
Beleeve
that
you
shall
receive
,
and
you
shall
receive
it
;
meaning
,
so
farre
as
you
have
commended
your
Petitions
to
God
,
in
the
name
of
Christ
,
with
subjection
to
the
will
of
your
heavenly
Father
;
beleeve
it
,
that
God
hath
respect
to
your
poore
estate
,
and
he
will
doe
for
you
what
you
desire
,
yea
even
in
those
things
wherein
he
seemes
to
delay
an
answer
;
but
in
the
meane
time
,
for
your
part
make
account
your
prayers
are
heard
,
in
that
very
blessing
you
desire
,
for
God
doth
wisely
ponder
,
not
onely
the
hearts
of
the
sons
of
men
,
but
all
the
words
of
their
lips
,
and
he
knowes
the
meaning
of
the
spirit
in
the
hearts
of
his
children
.
And
though
wee
must
expresse
our selves
in
words
,
in
our
desire
of
this
and
that
blessing
,
yet
God
lookes
principally
at
the
grounds
of
our
desires
,
and
wherefore
we
desire
to
obtain
the
blessing
:
What
it
is
,
that
moves
us
to
have
a
desire
after
such
and
such
a
mercy
,
and
observing
well
the
byas
of
our
hearts
in
such
requests
,
he
doth
in
this
respect
constantly
hearken
to
his
servants
,
and
failes
not
to
grant
us
the
things
we
aske
,
even
when
he
seems
to
deny
us
,
Heb.
5.7
.
he
speakes
of
the
prayer
of
Christ
,
he
was
heard
in
what
he
desired
.
What
was
hee
heard
in
?
why
,
hee
prayed
,
that
if
it
were
possible
the
cup
might
passe
from
him
.
And
was
he
heard
in
this
?
did
not
he
drink
it
to
the
very
dregs
?
did
he
not
taste
of
Gods
deepest
displeasure
?
and
how
is
he
then
said
to
be
heard
?
why
the
Father
did
consider
what
it
was
that
his
Sonne
did
desire
,
which
was
principally
that
Gods
will
might
be
done
,
and
not
his
own
.
And
Gods
will
being
done
,
Christs
desire
,
being
that
Gods
will
might
be
done
,
he
was
heard
in
the
thing
he
desired
.
And
againe
,
he
was
heard
in
the
thing
so
far
as
it
concerned
himselfe
,
as
to
be
saved
from
that
which
hee
feared
;
that
though
he
did
drink
of
the
cup
,
yet
he
should
be
saved
from
being
overwhelmed
by
those
feares
,
which
his
soule
trembled
at
,
and
groaned
under
,
and
prest
him
heavily
,
even
unto
the
very
death
,
though
not
from
tasting
of
them
,
yet
from
being
overwhelmed
of
them
,
and
he
was
supported
in
them
,
so
that
Christs
main
end
being
the
doing
of
his
fathers
wil
,
and
the
redemption
of
mankind
,
in
these
things
,
he
was
graciously
heard
:
And
so
Moses
,
he
prayed
that
if
it
might
be
Gods
will
,
he
might
goe
over
Jordan
,
and
see
that
good
land
,
his
end
was
to
see
that
good
land
.
Well
,
God
said
in
displeasure
,
he
should
not
go
over
,
and
yet
in
mercy
he
answers
his
request
,
for
his
desire
was
to
see
that
good
land
.
Now
God
could
make
him
see
that
good
land
,
&
never
carry
him
over
Jordan
,
and
he
shewes
him
all
the
land
of
Canaan
:
all
the
coasts
of
Israel
from
the
one
end
thereof
to
another
,
God
so
strengthened
his
sight
this
way
,
as
one
would
not
have
thought
it
credible
,
but
that
God
was
able
to
grant
him
his
desire
,
and
strengthened
him
beyond
what
he
desired
,
so
shall
you
observe
Gods
manner
of
dealing
with
his
servants
,
if
we
be
content
to
pray
according
to
the
will
of
God
,
and
bow
our
spirits
to
aske
nothing
but
what
is
lawfull
,
and
with
submission
to
Gods
will
,
and
run
to
God
as
our
heavenly
father
,
in
the
name
of
Jesus
Christ
;
and
look
at
him
as
one
more
ready
to
give
,
then
we
to
aske
,
then
make
account
God
will
ponder
all
the
petitions
of
your
soules
,
and
weigh
well
what
you
have
said
,
and
he
knowes
what
you
aime
at
in
asking
this
,
and
that
blessing
:
and
though
he
may
seeme
to
deferre
it
,
he
better
knowes
your
need
of
it
,
then
your selves
doe
,
and
when
he
seemes
most
to
crosse
it
,
then
doth
he
most
abundantly
answer
it
.
Moses
said
,
the
Lord
was
angry
with
him
,
and
would
not
heare
him
,
and
yet
he
did
heare
him
;
he
limited
God
to
a
means
to
shew
him
that
good
land
,
but
he
need
not
appoint
God
a
course
:
Moses
knew
hot
how
he
should
see
it
,
unlesse
he
went
over
,
but
God
knew
how
he
should
see
it
;
So
that
even
those
prayers
,
with
which
God
seems
to
be
angry
,
in
regard
of
some
infirmity
,
that
God
may
see
in
our
prayers
,
yet
this
we
are
to
make
account
of
,
that
even
then
,
when
God
is
displeased
with
our
poor
petitions
,
even
then
doth
he
answer
them
most
graciously
,
Deut.
3.23
,
25
,
26.
God
was
wroth
with
me
,
and
would
not
heare
me
,
And
he
said
speake
no
more
to
me
of
that
matter
.
It
was
a
marvellous
strange
kind
of
expression
of
Gods
fatherly
counsell
to
Moses
:
that
when
he
is
angry
with
some
weaknesse
in
our
prayers
,
and
some
unworthinesse
in
us
to
desire
,
or
have
,
this
or
that
;
see
his
carriage
:
Moses
his
words
provoked
God
,
and
therefore
,
because
he
desires
to
go
over
Iordan
to
see
that
good
land
;
God
was
wroth
,
and
God
would
not
have
him
goe
,
and
yet
he
should
see
it
,
he
should
have
as
much
as
he
desired
,
but
into
the
Land
he
should
not
goe
;
so
that
come
with
that
confidence
in
prayer
,
that
though
our
prayers
be
such
as
for
which
God
may
be
angry
with
us
,
yet
many
times
God
heares
those
prayers
,
and
answers
them
in
mercy
,
farre
beyond
what
we
could
have
thought
;
for
Moses
saw
as
much
of
it
as
could
be
seene
,
and
he
could
not
have
seene
so
much
of
it
if
he
had
gone
over
Iordan
,
as
he
did
then
see
.
Consider
therefore
,
God
markes
the
very
bent
of
my
soule
,
and
desire
in
every
petition
I
put
up
,
and
therefore
observing
what
I
desire
,
he
will
accordingly
grant
either
the
thing
I
desire
according
to
my
desire
,
or
that
which
I
ayme
at
in
my
desire
,
and
this
is
a
glory
to
the
name
of
Christ
,
whatsoever
we
should
aske
in
our
owne
names
would
be
thrust
out
of
heaven
;
yet
this
magnifies
the
name
of
Christ
,
that
a
Christian
soule
beleeving
on
his
name
,
and
laying
hold
upon
him
,
and
cleaving
to
him
,
and
shall
come
to
God
,
as
beleeving
that
God
is
more
ready
and
able
,
and
willing
to
grant
,
then
we
to
aske
,
and
that
he
will
grant
us
the
very
petition
that
we
desire
;
this
doth
magnifie
the
name
of
the
Lord
Jesus
Christ
,
and
this
is
to
pray
according
to
Gods
will
,
as
expressed
in
his
Word
.
But
now
in
the
second
place
,
there
is
something
in
our
prayers
made
according
to
the
will
of
God
,
as
is
exprest
in
the
spirit
of
him
that
prayes
,
for
this
you
shall
finde
ordinarily
in
Scripture
,
that
men
that
pray
,
pray
in
the
spirit
,
Jud.
20.
Praying
in
the
Holy
Ghost
;
and
Eph.
6.18
.
Pray
in
the
spirit
;
And
you
know
what
the
Apostle
saith
in
that
well
knowne
place
,
Rom.
8.26
,
27.
We
know
not
what
to
pray
for
,
nor
how
to
pray
as
we
ought
,
but
the
Spirit
helpeth
us
,
&c.
God
searcheth
the
heart
especially
in
prayer
,
he
knowes
the
meaning
of
the
Spirit
,
for
he
maketh
requests
according
to
the
will
of
God
,
that
is
the
words
of
the
text
;
so
that
if
you
would
aske
how
we
may
pray
according
to
the
will
of
God
?
looke
what
is
revealed
in
the
breathings
of
the
Spirit
,
which
marvellously
declares
it selfe
in
the
wrastling
,
and
longing
desires
that
it
puts
up
to
God
,
Psal.
119.
My
soule
longeth
and
breatheth
after
thee
;
and
it
lets
us
know
what
the
will
of
God
is
,
and
for
that
the
Spirit
helps
us
to
pray
.
First
,
to
pray
in
the
spirit
is
to
pray
feelingly
.
Now
to
open
this
a
little
;
First
,
you
shall
discerne
the
will
of
God
by
the
breathing
of
the
Spirit
,
first
when
the
Spirit
helps
us
to
pray
feelingly
,
and
sensibly
for
those
blessings
that
we
stand
in
need
of
,
when
the
Spirit
doth
lift
up
our
hearts
,
and
reach
after
those
mercies
we
stand
in
need
of
,
in
some
feeling
and
sensible
manner
.
The
will
of
God
is
revealed
in
the
breathing
of
the
Spirit
,
that
stretches
forth
it selfe
in
such
an
humble
and
faithfull
manner
,
as
that
the
soule
is
very
sensible
of
its
need
of
it
,
we
poure
out
our
soules
before
God
,
for
what
we
stand
in
need
of
in
feeling
desires
,
and
this
good
Hannah
expressed
in
her
prayers
,
1
Sam.
1.15
.
I
am
a
woman
of
a
sorrowfull
spirit
,
I
have
poured
out
my
soule
before
the
Lord
.
To
shew
you
,
there
was
an
inward
sensible
worke
of
the
Spirit
of
God
in
her
heart
that
did
inlarge
her
,
not
so
much
to
poure
out
words
,
as
sighes
,
and
groanes
;
this
feeling
power
of
the
Spirit
doth
mightily
expresse
what
the
will
of
God
is
that
we
should
aske
,
this
is
according
to
the
will
of
God
,
according
to
what
you
read
,
Esay
26.9
.
With
my
spirit
within
me
will
I
seeke
thee
early
;
my
spirit
within
me
,
that
is
to
say
,
he
speakes
as
if
there
were
a
spirit
within
his
spirit
;
besides
the
inclination
God
had
given
and
wrought
in
him
to
the
wayes
of
grace
,
and
besides
,
his
soule
that
did
animate
his
body
,
the
Spirit
of
God
within
him
;
with
that
spirit
will
he
seeke
God
early
in
prayer
,
the
spirit
will
inwardly
be
working
,
and
turning
him
towards
God
;
so
then
,
this
is
the
first
thing
wherein
God
reveales
his
will
to
us
,
and
we
pray
in
the
spirit
;
which
we
doe
,
when
we
pray
in
the
sence
and
feeling
of
our
own
wants
of
those
blessings
we
want
at
Gods
hand
,
that
is
,
by
a
certaine
strength
,
greater
then
any
of
our
owne
spirits
can
reach
forth
themselves
unto
;
the
Spirit
of
God
comes
,
and
helps
us
to
wrastle
with
God
,
with
sighes
and
groanes
that
cannot
be
expressed
;
that
we
thinke
more
then
we
speake
,
and
we
speake
more
then
we
thought
of
.
2.
Fervently
.
Secondly
,
besides
this
,
this
spirit
helps
us
to
pray
unto
God
with
fervency
,
and
heate
of
spirit
,
so
much
as
that
in
such
a
case
as
this
we
strive
with
God
in
our
prayers
,
and
wrastle
with
him
;
The
effectuall
fervent
prayer
of
the
righteous
availeth
much
,
Jam.
5.16
.
When
the
Spirit
of
God
helps
us
to
fervency
,
to
cry
to
God
,
and
to
be
earnest
with
him
in
that
regard
,
and
not
to
give
him
over
,
and
comes
from
a
sensible
want
of
the
blessings
we
stand
in
need
of
,
and
that
makes
us
goe
out
of
our selves
to
God
,
for
the
mercy
that
is
according
to
the
will
of
God
,
and
this
in
Scripture
is
called
wrastling
,
and
striving
with
God
,
Rom.
15.30
.
when
you
grow
sensible
of
your
owne
danger
,
and
you
strive
with
him
for
the
blessing
;
this
is
to
expresse
fervency
of
spirit
,
and
this
was
commended
in
Iacob
,
that
he
wrastled
with
God
,
Gen.
32.24
,
26.
which
is
expounded
,
Hos.
12.4
.
that
he
prayed
and
wept
;
his
wrastling
was
chiefly
in
prayer
with
teares
,
that
God
would
be
mercifull
to
him
in
this
case
.
Thirdly
,
3.
Perseverance
.
We
pray
then
in
the
spirit
when
we
also
persevere
in
prayer
,
for
that
is
also
requisite
in
all
the
Petitions
we
put
up
;
our
Saviour
put
forth
a
Parable
for
this
very
end
,
that
men
should
pray
constantly
,
and
never
be
weary
,
Luk.
18.1
.
Pray
upon
all
occasions
for
every
thing
that
you
stand
in
need
of
,
and
never
give
over
til
you
be
heard
and
answered
,
and
the
Parable
teacheth
thus
much
from
the
unjust
Iudge
;
Shall
a
sinfull
mortall
man
be
moved
with
importunity
,
and
shall
not
God
arise
,
and
be
moved
for
those
poore
soules
that
cry
unto
him
night
and
day
?
yes
doubtlesse
,
though
you
may
thinke
God
is
not
sensible
of
your
prayers
,
but
he
rests
himselfe
quietly
in
heaven
,
and
remaines
in
fulnesse
of
glory
,
who
is
blessed
for
ever
in
himselfe
,
and
will
not
trouble
himselfe
with
such
poore
requests
as
yours
is
;
but
let
me
tell
you
,
this
woman
did
not
so
much
trouble
the
Judge
here
,
nor
could
be
more
troublesome
to
him
,
then
a
poore
Christian
is
to
God
,
that
wrastles
with
him
in
prayer
:
God
cannot
be
quiet
in
heaven
for
such
a
soule
,
but
in
the
end
he
must
rise
and
satisfie
its
desire
;
so
you
have
the
like
,
Luk.
11.8
.
to
13.
If
you
continue
knocking
he
will
rise
,
and
so
will
your
heavenly
Father
doe
for
you
much
more
,
so
as
that
though
God
might
seeme
to
be
asleep
,
and
rest
himself
satisfied
in
that
blessed
estate
he
enjoys
in
another
world
,
and
no
more
regard
things
below
then
men
asleep
,
yet
if
you
continue
knocking
and
begging
,
you
wil
disturbe
his
peace
,
till
he
arise
and
shew
mercy
to
you
,
and
this
he
speakes
after
the
manner
of
men
,
to
shew
you
,
that
he
doth
as
unfeignedly
,
and
as
deeply
take
to
heart
the
desires
of
your
soules
,
as
any
of
you
can
doe
one
of
another
;
and
therefore
be
constant
and
persevering
in
prayer
,
and
never
give
over
;
when
we
have
a
good
petition
in
hand
never
give
over
,
when
we
pray
for
pardon
of
sin
,
or
for
peace
of
conscience
,
or
for
strength
of
grace
for
our selves
or
for
others
,
when
we
pray
for
the
healing
of
our
soules
,
or
our
bodies
,
for
the
Church
or
Common-wealth
,
whatsoever
we
have
in
hand
,
if
the
Spirit
of
God
doe
but
move
us
this
way
,
it
is
for
us
never
to
give
over
untill
God
shew
mercy
to
us
in
some
one
kinde
or
other
,
that
we
may
see
our
requests
was
not
neglected
,
Ephes.
6.18
.
Watch
thereunto
with
perseverance
,
vers.
19.
where
you
see
what
course
God
would
have
his
Servants
to
take
,
take
this
course
,
ever
follow
God
,
watch
night
and
day
,
and
never
give
over
till
he
blesse
you
and
yours
,
untill
he
blesse
Magistrates
,
give
Ministers
a
doore
of
utterance
,
that
they
may
speake
savingly
,
and
powerfully
to
the
soules
of
their
Hearers
,
so
as
that
as
it
were
you
may
weary
God
,
and
prevaile
with
him
to
arise
,
and
give
you
your
desire
.
Wherefore
is
it
thinke
you
that
Christ
calls
prayer
knocking
?
but
for
this
very
end
,
to
manifest
unto
us
,
that
when
we
continue
praying
we
continue
knocking
,
and
we
make
as
a
loud
noyse
at
Heaven
gates
,
as
any
man
that
knocks
at
your
house
doores
,
and
God
so
esteemes
the
nature
of
prayer
,
Matth.
7.7
.
For
to
him
that
knocketh
it
shall
bee
opened
.
So
that
if
God
doe
but
give
us
hearts
to
knock
,
and
to
be
instant
and
constant
in
prayer
,
for
that
is
knocking
,
if
we
be
fervent
and
persevering
in
prayer
,
and
spring
from
our
feeling
and
sence
of
want
of
the
blessing
,
and
what
comfort
it
would
be
to
us
to
obtaine
it
,
and
give
him
no
rest
untill
we
receive
at
his
hands
what
we
aske
of
him
;
to
him
that
thus
knocketh
it
shall
be
opened
.
So
did
the
Woman
of
Syrophenitia
,
she
knockt
hard
at
our
Saviours
doore
of
mercy
,
have
pitty
,
have
mercy
upon
me
;
and
when
at
the
first
Christ
answers
her
not
a
word
,
she
then
cryes
out
againe
,
Lord
helpe
me
;
and
when
thereupon
he
tells
her
,
he
was
not
sent
to
her
,
but
to
the
lost
sheep
of
the
house
of
Israel
:
Did
shee
then
leave
off
?
No
,
she
would
not
be
put
off
,
when
he
then
told
her
,
it
was
not
meet
to
take
the
childrens
bread
and
to
cast
it
to
doggs
;
Shee
said
,
Truth
Lord
,
but
yet
the
doggs
eate
the
crumbs
that
fall
from
the
table
;
Why
then
saith
our
Saviour
,
be
it
unto
thee
even
as
thou
wilt
.
Like
as
a
man
that
is
weary
of
a
Petitioner
.
As
if
he
should
say
;
Why
,
if
thou
beest
so
importunate
that
thou
wilt
have
no
deniall
,
if
it
must
be
so
,
why
goe
thy
way
,
and
be
it
unto
thee
even
as
thou
wilt
.
And
when
God
gives
us
so
to
pray
as
not
to
give
over
,
we
may
know
for
a
certaine
,
God
intends
to
give
us
a
gracious
answer
in
all
the
desires
of
our
soules
,
and
this
is
to
pray
according
to
Gods
will
.
Now
to
speake
of
the
second
part
of
the
Doctrine
,
and
that
is
the
reason
why
a
prayer
thus
made
is
ever
granted
,
pray
well
,
and
speed
well
.
Reas.
1
First
,
because
in
praying
according
to
Gods
will
,
God
doth
but
fulfill
his
owne
will
in
fulfilling
yours
;
as
this
is
the
will
of
God
,
that
all
those
things
that
are
lawfull
for
us
to
aske
,
and
expedient
for
us
,
it
is
his
will
that
wee
should
pray
for
them
;
it
is
Gods
will
,
that
we
should
pray
with
submission
to
Gods
will
,
that
we
should
pray
humbly
and
feelingly
,
and
constantly
;
now
if
we
have
prayed
according
to
the
will
of
God
,
then
his
will
must
needs
be
done
;
and
his
will
is
,
that
now
our
wills
should
be
fulfilled
.
This
reason
is
taken
from
the
faithfulnesse
of
God
in
the
promise
,
and
from
the
suitablenesse
of
Gods
will
to
ours
,
when
we
so
pray
.
Reas.
2
Secondly
,
It
is
taken
from
the
mighty
power
of
the
name
of
Christ
,
whensoever
we
use
his
name
in
prayer
,
not
in
lip
labour
;
but
when
we
pray
in
sence
of
our
owne
unworthinesse
,
and
in
some
measure
of
Childe-like
confidence
,
the
prayers
that
we
now
make
is
the
prayer
of
Christ
,
and
him
the
Father
heareth
alwaies
,
Jo.
11.42
.
Now
if
Christ
give
us
to
use
his
name
,
looke
whatever
petition
we
put
up
,
and
use
his
name
in
it
,
it
is
now
the
prayer
of
Christ
;
for
looke
as
if
any
of
you
should
send
your
childe
or
servant
to
any
of
your
neighbours
to
desire
such
or
such
a
favour
from
them
,
you
send
them
,
but
the
petition
is
yours
;
they
desire
it
in
your
name
,
and
if
you
send
him
,
and
bid
him
use
your
name
,
and
then
you
are
sure
it
will
be
granted
;
and
if
he
should
deny
your
childe
or
servant
of
such
a
petition
that
he
askes
in
your
name
,
in
denying
him
he
denies
you
,
so
that
God
cannot
deny
the
petition
you
aske
in
Christs
name
;
for
him
he
heareth
alwayes
,
and
all
such
petitions
he
hath
promised
to
heare
.
The
word
of
promise
you
heard
before
,
and
it
is
full
to
this
purpose
,
Joh.
16.23
.
Verily
,
verily
I
say
unto
you
;
He
takes
his
owne
truth
to
witnesse
it
,
as
a
solemne
asseveration
:
Whatsoever
ye
shall
aske
the
Father
in
my
name
he
will
give
it
you
.
And
therefore
,
Aske
in
my
name
that
you
may
receive
.
If
therefore
the
Lord
Jesus
Christ
doe
but
give
us
this
encouragement
,
that
we
faithfully
give
up
our selves
to
become
his
,
and
in
sence
of
our
owne
unworthinesse
to
aske
any
thing
at
Gods
hands
.
And
we
come
to
the
Father
as
being
set
a
worke
by
Christ
,
and
beseech
him
to
answer
us
in
this
and
that
mercy
,
and
cannot
give
over
till
he
receive
our
prayers
,
and
reach
us
an
answer
of
them
,
then
the
promise
stands
good
,
Aske
and
you
shall
receive
.
Reas.
3
Thirdly
,
It
is
taken
from
Gods
acceptance
,
not
only
of
Christ
,
but
of
the
Spirit
,
the
Holy
Ghost
also
;
for
that
is
much
to
be
considered
,
for
there
is
no
prayer
that
is
so
wrought
in
this
sort
,
nor
any
prayer
thus
put
up
,
in
sence
,
and
feeling
,
and
breathing
of
the
Spirit
in
the
name
of
Christ
;
but
it
is
the
prayer
of
the
Holy
Ghost
himselfe
,
and
God
that
knowes
the
meaning
of
the
Spirit
,
he
hearkens
to
all
the
requests
of
the
Spirit
,
Rom.
8.26
,
27.
The
Spirit
it selfe
makes
intercession
for
us
,
so
that
these
prayers
are
not
only
received
and
gratified
,
because
they
are
put
up
in
the
name
of
Christ
,
but
also
because
the
Spirit
it selfe
makes
intercession
for
us
,
according
to
the
will
of
God
;
and
God
knowes
the
meaning
and
voyce
of
his
owne
Spirit
,
God
knowes
that
without
this
we
could
never
be
fervent
for
any
spirituall
blessing
,
according
to
the
will
of
God
;
our
dead
hearts
would
soone
make
dead
worke
of
it
,
if
there
were
no
spirit
in
our
prayer
but
our
owne
,
if
our
flesh
be
weake
we
shall
soone
have
done
,
and
therefore
when
God
sees
us
pray
thus
feelingly
,
&
are
not
willing
to
leave
him
til
he
answer
us
in
our
desires
,
then
God
knowes
,
there
is
a
mighty
power
of
a
spirit
that
speaks
in
us
,
and
God
cannot
deny
the
intercession
of
his
spirit
.
And
further
to
strengthen
this
point
,
Christ
himselfe
tels
us
,
that
he
will
pray
in
our
behalves
for
us
;
for
the
Lord
Jesus
Christ
himselfe
sits
at
Gods
right
hand
making
intercession
for
us
,
John
16.26
.
At
that
day
yee
shall
aske
in
my
name
,
and
I
say
not
unto
you
that
I
will
pray
the
father
for
you
,
for
the
father
himselfe
loveth
you
,
because
you
have
loved
me
,
&c.
And
the
Apostle
sweetly
expresseth
how
the
Lord
Jesus
prayes
for
us
,
Rom.
8.34
.
Who
is
he
that
condemned
,
it
is
Christ
that
dyed
,
yea
rather
that
is
risen
againe
,
who
is
even
at
the
right
hand
of
God
,
who
also
maketh
intercession
for
us
,
so
that
the
Lord
Jesus
Christ
takes
up
our
prayers
,
as
our
mediator
:
As
the
great
master
of
Requests
,
and
he
dresses
and
perfumes
them
from
all
that
sinful
frailty
,
and
coldnes
that
usually
accompanieth
our
prayers
,
he
perfumes
with
the
merits
of
his
own
sufferings
,
and
so
presents
them
before
the
father
with
his
own
worth
in
his
sight
,
and
so
they
come
to
be
accepted
in
the
sight
of
God
,
so
you
read
Rev.
8.3
.
howsoever
that
may
be
verified
in
some
tipe
of
Christ
on
earth
,
yet
especially
it
is
meant
of
Christ
in
heaven
,
he
perfumes
the
prayers
of
the
Saints
,
and
expresseth
his
owne
will
to
the
father
,
as
beseems
the
majesty
of
the
Sonne
of
God
:
And
as
a
Mediatour
,
he
perfumes
our
unsavoury
prayers
,
and
presents
them
to
his
father
,
so
as
they
become
accepted
in
his
sight
.
Simile
.
As
if
an
elder
brother
should
set
a
child
one
of
his
younger
brethren
to
get
his
father
a
posie
of
flowers
,
and
the
child
out
of
ignorance
,
should
gather
some
weeds
and
put
in
it
:
And
the
elder
brother
gathers
out
the
weeds
,
and
sprinkles
the
flowers
,
and
then
presents
them
in
the
childs
name
to
the
father
.
So
doth
Christ
to
us
,
while
we
gather
up
Petitions
here
and
there
,
and
as
we
thinke
for
the
best
,
and
some
truth
and
work
of
grace
there
is
in
them
,
yet
some
weeds
of
sinfull
folly
,
then
Christ
takes
them
out
of
our
hands
,
and
pulls
out
the
weeds
,
and
sprinkles
them
with
the
blood
of
his
crosse
,
and
the
merit
of
his
sufferings
,
what
he
hath
don
and
suffered
for
us
.
And
so
by
this
means
it
is
not
possible
that
our
prayers
should
be
rejected
.
Vse
1.
It
may
serve
to
teach
us
all
,
As
ever
we
desire
,
we
or
ours
might
speed
well
,
so
to
learne
to
pray
well
.
No
one
can
speed
ill
,
that
can
pray
well
.
If
you
can
but
pray
,
you
neede
aske
no
more
for
you
and
yours
.
If
you
or
yours
can
pray
well
,
they
have
enough
;
let
them
but
speake
,
and
speede
;
pray
,
and
have
;
seeke
,
and
finde
.
Oh
woman
bee
it
unto
thee
,
even
as
thou
wilt
!
In
such
a
case
,
God
will
accept
you
so
farre
,
as
to
carry
you
in
among
the
treasures
of
his
grace
,
the
store-house
of
his
mercy
,
and
there
for
to
fill
you
with
what
you
would
have
.
And
bring
but
your
desires
large
enough
;
and
open
your
mouthes
wide
enough
,
and
hee
will
fill
them
.
The
woman
was
to
blame
shee
borrowed
no
more
vessells
,
so
long
as
you
have
but
a
mouth
to
pray
;
especially
,
an
heart
open
and
enlarged
to
desire
much
at
Gods
hands
,
you
shall
neede
no
more
mercies
but
this
,
you
have
enough
:
If
God
give
you
an
heart
to
pray
,
you
want
nothing
.
And
therefore
of
all
blessings
,
begge
this
blessing
,
That
you
may
learne
to
pray
,
Note
this
.
you
shall
neede
no
more
mercy
for
this
nor
another
World
.
I
pray
you
consider
what
I
have
said
in
this
behalfe
.
Doe
but
observe
,
First
,
Take
heede
you
bee
not
of
a
double
minde
;
of
a
wavering
minde
,
James
1.6
.
take
heede
of
wavering
.
That
is
when
a
man
halts
betweene
two
opinions
;
When
hee
knowes
not
whether
hee
had
better
cleave
to
God
or
to
the
World
:
loath
to
deny
himselfe
,
and
yet
would
be
some
body
:
But
if
a
man
bee
of
a
wavering
minde
,
let
not
such
a
man
thinke
he
shall
obtaine
any
thing
at
the
hand
of
God
;
hee
must
bee
of
such
a
minde
and
heart
,
as
by
which
he
must
cleave
fast
to
the
Lord
.
As
Barnabas
,
exhorted
them
with
full
purpose
of
heart
to
cleave
to
the
Lord
,
Acts
11.21
.
and
if
so
with
full
purpose
of
heart
you
cleave
to
the
Lord
,
you
doe
pray
in
some
measure
of
faith
:
And
then
may
you
sooner
learne
what
God
hath
commanded
you
to
do
,
Psalm
.
119.4
,
5.
And
this
you
shall
finde
of
much
consequence
,
that
according
as
we
hearken
to
Gods
commandements
,
so
God
hearkens
to
our
requests
,
look
with
what
eare
you
listen
to
him
,
with
the
same
eare
he
listens
to
us
:
If
he
see
that
we
give
up
our selves
to
observe
every
word
of
God
,
then
shall
we
never
be
confounded
.
If
God
see
you
have
a
tender
heart
,
to
all
his
commandements
,
he
will
have
as
tender
a
respect
to
all
your
desires
.
And
therefore
be
carefull
,
as
first
to
grow
to
a
free-hearted
giving
up
your selves
to
Christ
,
so
listen
duly
to
what
God
commands
,
and
then
God
will
have
a
tender
respect
to
every
one
of
your
petitions
;
when
this
is
your
first
aime
,
then
may
you
have
respect
to
other
things
,
God
will
then
satisfie
your
soules
in
revealing
to
you
his
granting
of
all
your
petitions
.
Vse
2.
Of
Comfort
to
every
soule
,
that
hath
given
up
it selfe
to
Christ
,
and
do
thus
call
upon
his
name
,
this
is
the
confidence
all
such
have
,
they
shall
be
satisfied
according
to
their
wills
,
many
a
soule
that
hath
received
a
spirit
of
prayer
,
is
many
times
much
discouraged
:
And
what
is
the
matter
?
Why
,
this
and
that
I
have
prayed
for
,
but
my
faith
is
faint
within
mee
for
want
of
the
thing
I
desire
;
Why
,
but
bee
not
discouraged
,
heaven
and
earth
shall
faile
,
but
the
word
of
God
shal
never
faile
,
do
but
consider
what
it
is
thou
hast
asked
,
and
know
there
is
no
prayer
of
thine
,
but
it
stands
upon
record
in
heaven
,
and
God
waits
and
staies
but
for
a
fit
and
seasonable
time
.
Notable
is
that
speech
in
Daniel
,
At
the
beginning
of
thy
supplication
,
the
commandement
went
forth
,
It
was
sent
forth
to
grant
thee
thy
request
but
it
was
hindred
so
many
daies
,
that
it
could
not
be
don
till
now
,
from
the
beginning
the
prayer
was
heard
,
and
the
answer
was
decreed
,
but
it
must
have
a
time
to
be
wrought
,
Dan.
12.10
.
Looke
as
you
see
a
man
that
makes
a
petition
to
a
King
;
the
King
grants
the
Petition
the
same
day
it
is
asked
,
but
it
must
passe
from
the
privy
Seal
to
the
great
seal
,
and
so
be
a
good
while
before
the
businesse
be
gone
through
with
;
truely
so
,
the
first
day
that
any
soule
seekes
to
God
in
Christ
,
for
any
blessing
,
God
hears
in
heaven
,
only
it
must
passe
through
the
hands
of
some
Angells
,
they
must
see
it
done
,
means
and
creatures
must
be
wrought
upon
,
something
must
be
done
before
our
petitions
be
granted
,
notwithstanding
our
prayers
be
accepted
,
SERMON
XV.
1
JOHN
5.14
,
15.
And
if
we
know
that
he
heareth
us
whatsoever
we
aske
,
we
know
that
we
have
the
petitions
we
desire
of
him
.
NOw
to
come
to
a
second
Note
.
Doct.
2.
Such
as
beleeve
on
the
name
of
Christ
for
salvation
,
may
be
confident
and
certain
of
the
hearing
and
granting
of
their
petitions
.
There
is
a
double
Act
and
a
double
Object
;
the
double
Act
is
confidence
and
knowledge
.
And
the
double
Object
,
is
first
,
Hearing
of
our
petitions
,
And
secondly
,
the
granting
of
our
petitions
,
and
both
expresly
distinguished
in
the
Text.
And
so
the
poynt
will
be
evident
,
Such
as
beleeve
on
the
name
of
Jesus
Christ
for
salvation
,
(
for
of
them
he
speakes
in
vers.
13.
)
they
may
come
to
a
confident
,
and
certain
knowledge
of
the
hearing
and
granting
of
their
petitions
,
and
the
having
of
them
all
fulfilled
.
To
open
this
point
unto
you
.
And
because
John
doth
gather
this
from
the
end
of
his
own
writing
,
for
hee
saith
,
hee
wrote
these
things
onely
to
them
that
beleeve
in
the
name
of
the
Sonne
of
God
,
for
this
end
,
That
they
might
beleeve
on
his
name
.
Therefore
,
let
me
shew
you
first
,
how
these
two
great
benefits
,
confidence
and
certainty
of
hearing
and
having
our
petitions
,
doth
both
spring
and
arise
from
what
is
here
taught
us
.
First
,
Which
is
the
foundation
of
all
the
rest
,
1
John
3.1
.
speaking
of
Adoption
,
saith
he
,
Behold
what
manner
of
love
the
Father
hath
shewed
on
us
,
that
we
should
be
called
the
Sons
of
God
;
he
doth
stand
and
wonder
at
the
marvellous
and
incredible
love
of
God
,
that
he
should
vouchsafe
to
stoop
so
low
,
and
honour
us
so
much
;
debase
himself
,
and
lift
us
up
;
not
only
stoop
so
low
as
to
behold
low
things
are
on
earth
,
Psal.
113.
but
so
low
as
to
take
up
such
earth-worms
as
we
be
from
the
Dung-hill
,
and
set
us
among
the
Princes
of
the
people
,
ver.
5
,
6
,
7
,
8.
he
not
only
beholds
them
with
an
eye
of
providence
,
but
his
people
with
an
eye
of
fatherly
compassion
,
and
lifts
us
up
to
become
sonnes
and
daughters
to
himselfe
,
and
helps
us
to
beleeve
it
that
we
are
so
.
This
is
the
first
ground
of
the
certainty
and
confidence
of
the
hearing
of
our
petitions
,
if
once
we
may
come
to
be
certaine
,
that
we
are
the
sonnes
of
God
,
upon
which
occasion
a
great
part
of
this
Epistle
is
spent
,
this
is
the
first
ground
,
and
these
the
Apostle
is
wont
to
joyne
together
,
as
the
ground
of
all
comfort
in
this
kinde
,
Gal.
4.5
,
6.
Rom.
8.15
.
so
that
to
be
perswaded
,
or
to
grow
confident
that
we
are
the
children
of
God
,
will
be
a
good
foundation
to
the
certainty
of
the
hearing
and
granting
of
our
Petitions
.
To
whom
may
a
Son
come
for
any
blessing
but
to
a
Father
?
and
what
makes
him
more
confident
of
speaking
,
and
acceptance
,
then
this
principle
,
that
he
knowes
he
is
the
childe
of
such
a
Father
as
is
willing
,
and
able
to
help
him
?
Secondly
,
another
principle
in
this
Epistle
tending
to
build
up
this
certainty
,
and
confidence
,
is
not
only
our
adoption
,
but
likewise
Christs
advocation
,
1
Io.
2.1
,
2.
If
any
man
sinne
,
we
have
an
Advocate
with
the
Father
,
Iesus
Christ
the
righteous
.
Advocate
what
.
What
is
it
to
be
an
Advocate
?
To
be
an
Advocate
,
is
to
plead
on
our
behalves
with
the
Father
,
for
the
granting
and
answering
of
our
Petitions
,
for
the
pardoning
and
healing
of
all
our
transgressions
,
and
the
performing
to
us
,
and
giving
of
us
all
the
good
things
we
stand
in
need
of
,
whether
we
aske
them
,
or
aske
them
not
;
but
especially
,
there
is
no
Petition
we
put
up
,
but
Christ
takes
it
at
our
hands
,
and
puts
it
up
in
such
forme
to
his
heavenly
Father
,
as
that
by
and
through
him
it
is
accepted
;
As
a
man
retaines
an
Advocate
in
a
Court
,
he
brings
him
his
cause
rudely
drawne
,
so
as
it
would
be
rejected
in
the
Court
,
but
his
Advocate
puts
it
into
such
a
forme
,
as
is
agreeable
to
the
Law
,
and
sutable
to
the
order
of
the
Court
,
so
as
it
findes
free
acceptance
:
So
we
put
up
our
Petitions
rudely
,
and
many
times
farre
short
of
that
frame
which
God
especially
lookes
for
from
his
servants
hands
,
but
Christ
takes
them
at
our
hands
,
and
puts
them
into
forme
,
and
so
preferres
them
to
his
heavenly
Father
,
and
so
as
from
thence
we
have
good
occasion
,
and
good
ground
of
confidence
and
certainty
,
that
whatever
we
put
up
in
any
measure
according
to
Gods
will
,
being
presented
to
our
Advocate
,
to
our
heavenly
Father
,
shall
be
accepted
.
Thirdly
,
The
Attonement
,
or
propitiation
that
our
Saviour
makes
to
our
blessed
Father
,
spoken
of
in
the
same
place
,
1
Ioh.
2.2
.
Attonement
,
or
propitiation
,
the
thing
is
this
:
That
whereas
many
a
servant
of
God
might
feare
his
Petitions
would
never
be
granted
,
because
he
hath
been
so
sinfull
before
God
,
and
hath
so
many
wayes
dishonoured
God
,
that
he
knowes
not
however
God
should
heare
such
an
unworthy
creature
as
he
is
.
Now
the
Apostle
sets
forth
in
this
Epistle
the
Lord
Jesus
Christ
as
our
Attonement
,
that
if
we
come
to
our
Advocate
,
and
say
,
We
have
such
Suits
,
and
Petitions
to
put
up
to
our
heavenly
Father
,
but
we
have
so
displeased
him
,
that
we
thinke
he
will
never
regard
us
;
Why
saith
the
Apostle
,
If
any
man
sinne
,
we
have
an
Advocate
with
the
Father
,
Iesus
Christ
the
righteous
,
and
he
is
the
propitiation
for
our
sins
,
and
therefore
for
our
owne
hearts
,
though
we
have
just
cause
of
discouragement
in
regard
of
our
sins
,
yet
we
have
a
propitiation
,
an
attonement
,
he
makes
intercession
for
us
as
an
Advocate
;
but
you
say
,
God
will
not
heare
him
for
such
sinners
as
we
be
?
Yes
,
he
makes
propitiation
or
attonement
,
that
we
perish
not
by
our
sins
,
nor
that
they
should
hinder
Gods
acceptance
of
us
,
or
granting
our
desires
,
ver.
7.
of
the
first
chap.
and
so
here
is
a
third
ground-worke
of
our
confidence
and
certainty
of
our
desires
.
Fourthly
,
There
is
another
,
and
that
is
the
annoyntment
that
we
have
received
from
him
,
by
which
we
know
all
things
,
1
Joh.
2.20
.
implying
,
that
though
we
be
dark
in
our
owne
mindes
,
and
dead
,
and
straight
in
our
owne
spirits
,
and
doe
not
know
what
the
Lord
or
Christ
hath
done
for
us
.
Why
yet
we
have
received
an
unction
from
the
Lord
Iesus
,
who
will
tell
us
what
he
hath
done
for
us
.
As
a
mans
Advocate
,
will
send
his
Clyent
word
of
all
things
how
they
goe
in
the
Court
about
his
businesse
,
that
he
may
know
how
farre
he
hath
proceeded
,
and
where
they
stick
:
So
the
Lord
Jesus
Christ
,
he
is
the
holy
one
there
spoken
of
;
You
have
received
an
unction
from
him
,
he
sends
downe
his
holy
Spirit
into
your
hearts
,
and
lets
you
see
and
know
all
the
petitions
and
requests
that
God
grants
you
;
you
shall
no
sooner
have
a
petition
granted
,
but
you
shall
have
it
certified
to
you
by
this
unction
of
the
holy
one
,
whereby
you
know
you
have
them
granted
,
and
for
whose
sake
it
is
that
they
are
granted
by
this
unction
;
you
know
all
things
pertinent
to
life
and
godlinesse
.
And
this
is
that
which
the
Apostle
Paul
speakes
,
2
Cor.
2.12
.
God
sends
forth
his
owne
Spirit
into
our
hearts
to
let
us
know
so
much
,
and
this
is
a
marvellous
point
that
the
Holy
Ghost
gives
us
to
know
all
things
that
are
done
in
Heaven
for
us
,
and
how
farre
God
hath
accepted
us
.
Further
,
If
you
be
inquisitive
to
know
,
why
the
Spirit
of
God
doth
certifie
the
soule
of
this
.
First
,
the
Spirit
certifies
us
of
this
,
that
surely
our
Petitions
are
heard
and
granted
,
because
he
hath
given
us
an
heart
to
pray
,
he
hath
helped
us
to
pray
,
we
could
never
have
prayed
fervently
,
and
feelingly
,
unlesse
the
Holy
Ghost
had
helped
us
;
we
know
we
have
straight
hearts
,
and
if
we
therefore
come
and
pour
out
our
souls
to
God
in
any
spirituall
affection
,
then
we
know
we
have
this
unction
,
the
Holy
Ghost
came
and
opened
our
mouthes
,
and
healed
our
lips
,
and
made
us
pray
affectionately
,
and
feelingly
;
and
that
is
a
great
light
to
the
hearing
of
our
petitions
,
for
a
prayer
well
made
,
is
never
ill
heard
,
and
therefore
you
know
what
is
said
,
Psalm
.
10.17
.
Thou
preparest
the
heart
to
pray
,
and
thou
hast
heard
the
desire
of
the
poor
.
How
shall
a
poor
Christian
know
that
his
desire
is
heard
?
Why
,
thou
hast
prepared
the
heart
to
pray
;
If
God
prepare
our
hearts
,
then
he
will
cause
his
eare
to
heare
,
these
alwaies
accompany
one
another
;
That
is
something
that
this
unction
doth
,
it
works
in
all
our
hearts
to
pray
according
to
Gods
will
,
and
to
pray
in
the
name
of
Christ
,
and
so
satisfies
us
.
Secondly
,
This
Spirit
of
God
that
we
receive
from
the
holy
one
,
it
is
also
a
spirit
of
faith
,
that
inwardly
perswades
us
that
God
hath
indeed
heard
us
,
and
that
he
will
doe
for
us
whatsoever
we
desire
,
and
will
sometimes
evidently
beare
witnesse
of
it
to
the
heart
of
a
man
,
Ma●.
11.24
.
What
thing
soever
ye
desire
when
ye
pray
,
beleeve
that
ye
shall
receive
them
,
and
ye
shall
have
them
.
We
must
beleeve
that
what
we
have
said
to
God
he
will
certainly
doe
it
,
and
the
spirit
of
faith
will
come
,
and
say
to
the
heart
,
God
in
heaven
saith
Amen
to
it
,
he
gives
out
a
f●at
,
let
it
be
done
,
Psal.
6.8
.
David
was
in
a
grievous
affliction
,
both
in
bodily
affliction
,
and
spirituall
desertion
,
as
in
the
beginning
of
the
Psalme
,
He
cryed
out
day
and
night
,
God
had
forsaken
him
,
and
his
soule
was
sore
vexed
;
but
thou
O
Lord
,
how
long
,
&c.
And
now
away
from
me
all
ye
mine
enemies
,
for
the
Lord
hath
heard
my
petition
,
and
he
will
accept
me
;
so
that
even
while
he
is
in
bitter
complaints
,
and
grievous
mourning
;
while
he
is
yet
speaking
,
this
unction
comes
,
and
reveales
to
him
Gods
acceptance
of
him
,
and
therefore
now
he
encourages
himselfe
,
and
casts
a
defiance
upon
all
the
troubles
of
his
soule
,
he
lookes
at
them
all
as
vanishing
away
like
snow
before
the
Sun
,
and
now
he
comforts
himselfe
therein
.
And
this
oftentimes
and
usuall
,
when
the
soule
makes
use
of
Gods
Ordinances
,
and
Priviledges
which
himselfe
hath
granted
,
that
surely
God
hath
heard
our
requests
,
he
never
refuseth
to
grant
that
prayer
which
he
stands
to
heare
;
for
this
purpose
is
that
you
read
of
the
good
woman
Hannah
,
1
Sam.
1.15
.
to
18.
Ely
suspected
she
was
in
some
distemper
,
but
saith
she
,
I
have
poured
out
my
soule
before
the
Lord
.
She
prayed
feelingly
,
and
fervently
,
and
faithfully
,
not
words
,
but
her
soule
before
the
Lord
;
she
had
prayed
with
her
whole
heart
,
and
her
soule
did
raise
up
it selfe
heaven-ward
,
the
strength
of
her
desire
was
set
upon
that
;
and
he
then
said
,
The
Lord
give
thee
favour
in
his
eyes
,
and
grant
thy
request
;
which
was
,
as
if
this
answer
had
come
from
heaven
,
for
God
doth
reveale
himself
in
his
Ordinances
:
She
looked
at
him
as
the
high
Priest
,
and
so
a
Type
of
the
Messiah
and
she
tooke
it
as
a
voyce
from
heaven
,
and
the
text
saith
,
She
went
home
,
and
looked
no
more
sad
.
God
hath
set
it
on
,
and
spoken
comfort
to
her
heart
,
so
as
that
her
faith
was
established
,
she
saw
the
voyce
of
God
in
it
,
and
went
home
resolved
upon
it
,
and
takes
such
encouragement
to
her selfe
from
thence
as
to
feare
no
more
in
that
kinde
.
When
Gods
spirit
gives
us
to
pray
affectionately
,
and
to
beleeve
confidently
,
then
we
know
we
have
our
petitions
,
we
are
perswaded
of
it
.
But
besides
this
cofident
perswasion
this
followes
,
there
is
another
worke
of
faith
,
and
that
is
a
constant
wrastling
against
all
discouragements
that
falls
between
our
requests
,
and
the
accomplishment
of
our
petitions
.
Famous
is
that
story
of
the
woman
of
Syrophenicia
,
Matth.
15.
from
23.
to
29
you
know
the
manifold
discouragements
she
met
with
,
she
prayes
,
and
at
first
God
gives
her
no
audience
,
answers
her
not
a
word
;
she
prayes
againe
,
and
then
he
gives
her
a
deniall
to
grant
her
any
such
request
,
and
tells
her
plainly
,
It
is
not
sutable
to
his
calling
,
and
therefore
he
may
not
apply
himselfe
unto
her
;
yet
she
is
not
discouraged
with
this
(
which
is
very
much
)
but
she
followes
him
still
,
and
though
yet
reproached
,
and
called
a
dogge
,
yet
she
is
not
discouraged
,
but
out
of
the
word
of
reproach
gathers
some
hope
of
comfort
;
if
she
be
a
dogge
,
why
then
let
her
have
that
which
belongs
to
doggs
,
let
her
have
but
the
crums
that
fall
from
the
childrens
table
:
Shee
is
not
discouraged
with
all
the
difficulties
that
lay
in
her
way
,
nothing
shall
cut
her
off
from
importunity
,
and
when
he
could
forbeare
no
longer
,
he
then
tells
her
,
O
woman
,
great
is
thy
faith
,
be
it
unto
thee
even
as
thou
wilt
.
To
shew
you
,
that
if
the
Holy
Ghost
doe
but
give
a
Christian
soule
so
much
resolution
and
confidence
,
as
not
to
give
over
praying
,
till
God
be
pleased
to
give
over
answering
,
It
is
a
good
signe
,
this
spirit
of
faith
will
certainly
prevaile
at
length
,
All
things
are
possible
to
them
that
beleeve
,
and
not
only
possible
but
certaine
.
Thirdly
,
There
is
a
third
worke
of
this
Spirit
,
and
that
is
this
;
it
workes
as
it
is
a
spirit
of
hope
,
and
that
moves
a
man
to
waite
upon
God
,
that
though
God
should
tarry
long
,
and
he
should
pray
heartily
for
such
and
such
requests
to
be
granted
;
in
such
a
case
as
this
our
spirits
would
be
sad
and
uncomfortable
,
and
give
over
,
and
be
ready
to
say
,
Wherefore
should
I
waite
on
the
Lord
any
longer
(
as
that
prophane
Prince
said
,
1
King
.
6.
last
,
)
having
been
long
prest
with
Famine
,
he
in
the
end
burst
forth
with
this
,
This
evill
is
of
the
Lord
,
why
should
we
waite
on
him
any
longer
?
our
foolish
hearts
soone
grow
impatient
,
and
we
cannot
dance
after
attendance
upon
God
;
and
therefore
in
this
case
though
flesh
and
bloud
be
short
winded
,
and
soone
weary
,
yet
the
truth
is
,
this
unction
when
it
workes
in
us
a
spirit
of
hope
,
it
still
waites
upon
God
,
it
sets
it selfe
to
waite
upon
him
,
and
is
very
well
contented
to
stay
Gods
leisure
,
though
he
should
tarry
very
long
,
Psal.
62.1
.
&
Psal.
130.4
,
5.
and
2
last
,
he
sets
both
morning
and
evening
watch
for
him
,
and
he
is
well
contented
to
waite
for
him
,
and
Psal.
123.1
,
2
,
3.
Our
eyes
waite
upon
the
Lord
our
God
;
so
that
when
God
gives
us
a
spirit
of
waiting
,
then
doth
he
certainly
seale
up
unto
us
the
granting
of
our
petitions
,
for
when
a
man
attends
at
the
Court
for
an
answer
upon
his
petition
,
if
the
King
bid
him
attend
,
it
is
a
good
signe
he
meanes
to
grant
him
his
request
,
else
he
would
have
rejected
it
;
but
a
wise
Prince
,
if
he
see
a
man
come
in
good
sort
,
and
desire
a
reasonable
request
of
him
,
that
such
a
thing
is
according
to
his
Princely
will
,
and
he
bids
him
to
attend
and
stay
there
,
a
signe
he
meanes
to
take
it
into
consideration
,
at
least
,
and
good
hopes
it
will
be
accepted
.
Now
God
consults
with
no
body
,
but
if
he
give
us
a
heart
to
waite
and
stay
,
assure
your selves
he
meanes
not
to
send
you
empty
away
,
but
it
is
an
undoubted
argument
he
will
give
us
an
answer
,
because
thou
canst
thus
waite
upon
him
.
Fourthly
,
There
is
a
fourth
worke
of
this
unction
,
and
it
tends
marvellously
to
the
speeding
of
our
requests
,
and
that
is
that
which
you
read
,
Psal.
145.19
.
He
will
fulfill
the
desires
of
them
that
feare
him
.
Doest
thou
finde
that
the
Lord
hath
wrought
a
spirit
of
feare
in
thy
heart
,
so
as
that
thou
walkes
awfully
before
him
,
and
in
the
feare
of
his
name
goes
about
every
duty
,
and
in
his
feare
dependest
upon
him
,
and
endeavourest
to
approve
thy selfe
before
him
?
truly
he
will
assuredly
fulfill
the
desires
of
them
that
feare
him
,
when
we
reverence
him
in
his
Ordinances
,
pray
with
reverence
,
and
in
an
holy
feare
,
Psal.
2.11
.
Them
that
goe
about
holy
duties
in
a
reverent
and
holy
feare
,
doe
all
things
in
the
feare
of
the
Lord
,
he
hath
a
spirit
of
power
to
prevaile
with
God
;
this
is
such
a
feare
as
whereby
a
man
keeps
Covenant
with
God
,
and
consequently
prevailes
with
God
to
keep
Covenant
with
them
,
Jer.
32.40
.
This
feare
is
it
which
makes
us
keep
Covenant
with
God
,
this
feare
of
God
alwaies
keeps
possession
for
God
,
so
as
that
we
dare
not
doe
that
which
is
unlawfull
,
we
dare
not
sinne
against
God
,
nor
performe
good
duties
carelesly
,
and
fearelesly
,
for
the
feare
of
God
bowes
us
to
goe
about
holy
duties
,
in
an
holy
and
reverent
manner
,
and
blessed
is
that
man
that
so
feareth
alwaies
.
If
therefore
God
take
from
us
a
wanton
and
wilde
heart
,
a
loose
and
unreverent
heart
,
and
worke
in
us
an
awfull
reverent
feare
of
his
name
,
in
every
duty
of
his
service
,
and
our
owne
callings
,
that
keeps
us
from
departing
from
God
,
and
it
keeps
God
from
departing
from
us
,
that
we
alwaies
have
him
neare
at
hand
,
to
heare
all
the
desires
of
them
that
feare
him
.
It
is
that
spirit
of
which
you
read
,
spoken
of
concerning
our
Saviour
,
in
which
he
shall
prosper
in
all
the
workes
of
his
hands
,
Esa.
11.2
.
The
Spirit
of
the
Lord
shall
rest
upon
him
,
&c.
A
spirit
of
power
,
and
of
the
feare
of
the
Lord
,
and
that
shall
make
him
quick
of
understanding
,
and
so
shall
prosper
,
which
is
a
blessing
promised
our
Saviour
,
Esa.
53.10
.
It
pleased
the
Lord
to
bruise
him
,
and
to
put
him
to
griefe
,
but
the
pleasure
of
the
Lord
shall
prosper
in
his
hand
.
This
is
the
end
of
this
blessing
,
when
God
puts
us
to
griefe
and
humiliation
,
and
so
workes
in
us
the
feare
of
his
great
name
(
which
ever
accompanies
those
dispensations
)
then
the
worke
of
the
Lord
prospers
in
our
hands
.
If
God
give
us
a
Spirit
of
his
holy
feare
in
any
duty
we
goe
about
,
then
it
will
assure
us
that
God
will
heare
our
desires
.
Fifthly
,
But
yet
further
,
there
is
a
spirit
of
obedience
,
which
doth
marvellously
seale
up
unto
us
the
hearing
and
granting
of
all
our
prayers
and
petitions
,
1
Joh.
3.22
.
Whatsoever
we
aske
we
receive
of
him
,
because
we
keepe
his
Commandements
,
and
doe
those
things
which
are
pleasing
in
his
sight
.
It
is
of
necessary
use
,
that
when
God
gives
us
hearts
to
listen
to
every
word
of
his
mouth
,
he
will
then
listen
to
the
desires
of
our
soules
,
Prov.
28.8
.
The
prayer
of
the
wicked
is
an
abomination
to
the
Lord
,
but
the
desires
of
the
righteous
are
his
delight
,
and
he
that
turneth
away
his
care
from
hearing
the
Law
,
his
prayer
shall
be
abominable
.
But
if
a
man
lend
a
listening
eare
to
Gods
Law
,
it
makes
his
prayer
acceptable
;
hearken
to
the
Lord
,
and
the
Lord
wil
hearken
to
you
,
else
not
.
It
is
to
this
purpose
what
you
read
,
Judg.
9.
latter
end
of
the
seventh
verse
,
Hearken
unto
me
,
that
God
may
hearken
unto
you
.
If
God
gave
them
hearts
to
hearken
to
what
he
spake
to
them
in
Gods
name
,
then
God
will
hearken
to
them
.
If
we
speake
,
and
doe
as
Eli
taught
Samuel
to
say
,
Speake
Lord
,
for
thy
servant
heareth
,
1
Sam.
3.10
.
If
we
come
before
God
with
such
a
resolution
,
that
whatever
God
speakes
to
us
we
will
heare
it
,
and
doe
it
,
we
shall
finde
this
upon
it
,
whatsoever
we
speake
to
God
he
will
answer
us
,
and
worke
it
for
us
;
so
that
an
obedient
Christian
is
a
powerfull
petitioner
,
he
is
powerfull
in
prayer
.
And
this
we
may
attaine
to
,
by
making
use
of
this
holy
Epistle
of
John
,
that
is
written
to
all
that
beleeve
on
the
name
of
Christ
;
this
is
a
fourth
direction
that
Iohn
gives
us
in
this
Epistle
,
whereby
you
see
how
mighty
this
same
Epistle
is
to
satisfie
,
and
fill
our
hearts
with
fulnesse
of
joy
.
Reas.
The
reason
of
this
confidence
springs
from
the
promises
,
and
the
discerning
of
them
clearly
to
belong
to
us
,
now
all
these
things
discover
to
us
many
promises
,
confidence
springs
partly
from
Gods
nature
,
and
partly
from
Gods
promise
,
and
partly
also
from
our
owne
experience
,
and
these
are
the
staffe
of
our
confidence
;
and
from
hence
it
is
that
we
grow
to
see
many
promises
belong
to
us
,
we
see
the
nature
of
God
become
fatherly
to
us
,
and
we
from
hence
in
time
gather
many
experiences
of
Gods
acceptance
of
us
,
and
this
strengthens
our
confidence
in
his
hearing
of
our
petitions
.
Our
Adoption
assures
us
of
Gods
nature
to
be
ours
,
whereby
God
takes
us
to
be
his
Children
,
and
he
is
one
that
is
full
of
grace
and
goodnesse
,
nothing
is
wanting
on
his
part
;
he
is
a
Father
to
us
,
and
that
is
a
great
matter
.
And
in
regard
that
Christ
is
our
Advocate
and
Attonement
,
he
brings
all
the
promises
to
us
,
which
in
Christ
are
all
,
yea
and
amen
,
2
Cor.
1
,
20.
And
this
holy
Spirit
of
God
gives
us
experience
of
all
that
goodnesse
that
is
in
God
,
and
the
truth
in
his
promises
,
yea
and
it
gives
us
experience
in
this
also
;
that
he
that
hath
given
us
his
owne
Sonne
,
will
not
be
give
us
all
things
else
?
Rom.
8.32
.
He
gives
us
Election
,
Redemption
,
fatherly
Adoption
,
and
effectuall
Vocation
to
the
wayes
of
his
grace
,
and
so
he
gives
us
experience
of
the
greatest
matters
,
and
from
hence
we
know
,
that
he
will
not
deny
us
smaller
things
,
as
victory
against
the
remnant
of
our
corruptions
,
the
greatest
part
of
them
is
scattered
before
,
the
staffe
and
strength
of
them
already
broken
,
and
we
now
conflict
but
with
remnants
of
corruption
.
But
now
when
the
Holy
Ghost
saith
,
we
know
this
,
it
goes
farre
;
for
confidence
and
faith
springs
from
the
testimony
of
him
that
speakes
,
or
from
the
nature
of
him
upon
whom
we
trust
;
but
knowledge
doth
not
so
much
spring
from
the
testimony
of
any
,
either
God
,
or
man
,
but
is
commonly
gathered
from
sence
and
experience
,
and
experience
is
both
a
ground
of
confidence
,
and
knowledge
;
and
hence
comes
the
knowledge
of
all
Arts
and
Sciences
,
whence
is
their
knowledge
,
but
from
their
observation
of
many
experiences
?
Phisitians
know
it
,
and
they
therefore
set
it
downe
in
their
bookes
,
they
know
it
is
so
.
Things
that
we
gather
from
sence
and
experience
,
we
are
said
to
have
the
knowledge
of
;
now
this
experience
doth
not
only
give
us
confidence
but
knowledge
,
for
by
the
unction
that
we
have
received
,
we
doe
know
the
love
of
God
that
passeth
knowledge
,
Christ
dwelling
in
our
hearts
by
faith
,
we
come
to
know
the
love
of
God
towards
us
,
Eph.
3.17.19
.
There
is
not
any
thing
that
concernes
the
love
of
God
towards
us
,
but
the
Spirit
of
God
dwelling
in
our
hearts
by
faith
,
it
comes
to
passe
that
we
are
able
to
comprehend
the
height
,
and
depth
,
length
,
and
breadth
of
the
love
of
God
towards
us
.
This
Spirit
of
God
in
our
hearts
gives
us
sensible
experience
and
knowledge
of
Gods
love
to
us
,
of
his
attonement
and
grace
to
us
,
our
Consciences
that
had
hels
in
them
before
,
all
such
darksome
evils
are
now
vanisht
and
scattered
,
and
we
know
that
sensibly
we
had
power
given
us
to
pray
,
and
to
beleeve
that
our
prayers
are
granted
;
and
can
wait
upon
God
,
and
feare
God
,
and
make
conscience
of
obeying
his
will
.
Now
this
Spirit
of
prayer
that
discovers
these
things
plainly
to
our
inward
man
,
the
sence
and
experience
of
it
makes
a
Christian
able
to
know
what
God
hath
done
for
him
,
and
makes
him
able
to
beleeve
what
God
hath
promised
him
;
and
thus
now
when
we
aske
any
thing
according
to
Gods
will
,
he
doth
not
only
say
,
It
is
well
said
,
but
he
takes
a
course
to
answer
our
requests
,
we
have
certaine
grounds
to
move
us
in
what
we
aske
,
and
the
ends
of
our
requests
are
right
.
Now
God
considers
not
alwaies
so
much
the
letter
of
our
prayers
as
the
grounds
,
and
ends
of
them
,
the
scope
we
ayme
at
,
and
God
will
so
accordingly
answer
us
.
Vse
1.
Let
it
be
first
a
ground
of
encouragement
to
every
Christian
soule
that
beleeves
in
the
name
of
Jesus
Christ
,
trust
not
in
your
owne
good
parts
,
and
good
gifts
,
if
any
such
things
increase
,
set
not
your
hearts
upon
them
;
trust
not
in
any
worldly
blessing
,
but
beleeve
on
the
name
of
Christ
.
And
therefore
that
you
may
beleeve
,
humble
your
soules
before
him
in
regard
of
your
sins
,
and
pray
heartily
in
the
faith
of
Christ
.
And
why
so
?
The
ground
is
in
the
text
,
you
shall
not
only
be
confident
and
assured
of
your
salvation
,
which
is
a
great
mercy
of
God
to
my
soule
,
and
a
greater
then
all
the
whole
Church
of
Rome
would
grant
;
they
may
goe
to
Rome
,
and
from
thence
to
Jerusalem
,
and
from
one
place
to
another
to
have
sought
for
pardon
of
sin
,
and
yet
not
so
much
comfort
promised
them
,
that
after
all
this
they
shall
finde
it
,
but
in
the
end
to
Purgatory
they
must
goe
;
and
that
is
as
ill
as
Hell
fire
(
say
they
)
save
only
in
durance
;
)
and
this
is
all
the
helpe
they
have
,
they
might
whip
and
scourge
themselves
,
and
give
all
their
goods
away
to
the
poore
,
and
themselves
goe
in
sackcloth
and
ashes
all
their
dayes
,
and
when
all
comes
to
all
,
they
must
not
be
sure
of
any
mercy
or
favour
from
God
;
which
to
beleeve
would
be
Hereticall
presumption
;
but
they
must
notwithstanding
all
this
rest
in
Hell
fire
till
the
day
of
Judgement
,
unlesse
they
will
be
at
cost
to
purchase
freedome
from
it
;
and
(
which
is
strange
)
though
they
would
not
suffer
them
to
beleeve
a
release
by
Christs
pardon
,
yet
upon
the
Popes
pardon
they
might
have
hope
,
and
so
they
take
more
pains
for
an
uncertainty
,
then
we
for
certainty
and
knowledge
,
but
you
shall
not
only
attaine
certainty
of
salvation
,
but
certainty
of
the
granting
of
all
your
requests
;
no
peace
to
the
peace
of
a
Beleever
,
and
therefore
lay
aside
all
your
confidence
in
the
world
,
but
be
confident
in
the
name
of
the
Lord
Jesus
,
and
be
certaine
of
Gods
favour
and
goodnesse
to
you
in
him
,
and
then
here
is
such
blessings
as
will
keep
a
mans
heart
warme
in
the
worst
houres
.
Vse
2.
To
teach
such
as
beleeve
on
the
name
of
the
Lord
Jesus
,
how
you
may
come
to
be
confident
,
and
certaine
of
the
hearing
and
granting
your
petitions
;
How
may
wee
come
to
that
?
Hast
thou
good
evidence
to
thy
soule
of
thy
Adoption
,
that
God
is
thy
Father
,
then
meditate
well
upon
this
point
,
that
Christ
is
thy
Advocate
,
to
make
intercession
and
Attonement
for
thee
,
in
case
thou
hast
displeased
thy
heavenly
Father
.
These
two
things
will
much
prevaile
,
they
be
strong
helps
to
a
weake
faith
;
and
then
consider
what
unction
thou
hast
received
,
and
look
up
to
God
that
he
would
give
thee
a
spirit
of
prayer
,
to
pray
feelingly
,
and
fervently
,
and
humbly
before
him
,
and
then
labour
for
a
spirit
of
faith
,
which
if
God
give
thee
so
much
faith
as
to
perswade
thee
,
thy
requests
are
heard
,
and
to
wrastle
against
discouragements
,
and
that
the
spirit
of
faith
doth
worke
in
thee
grace
to
hope
and
waite
upon
God
,
and
withall
an
holy
feare
of
his
name
,
and
obedience
to
walke
obediently
in
doing
his
will
,
and
patiently
to
suffer
his
will
under
his
hand
;
and
observe
how
the
Spirit
speakes
evidently
in
this
and
that
kinde
,
and
it
will
be
a
notable
means
to
helpe
thee
to
grow
confident
,
and
certaine
that
all
thy
prayers
are
heard
.
Now
many
a
Christian
soule
falls
short
of
this
,
he
considers
not
the
Attonement
of
Christ
in
his
prayer
;
but
many
times
thus
stands
the
case
with
them
,
there
is
much
desolutenesse
in
their
lives
,
and
loosenesse
and
fearlesnesse
in
their
hearts
before
God
,
rejoyce
not
with
trembling
,
God
sees
his
Servants
loose
in
their
obedience
,
and
when
disobedient
they
seek
not
to
Christ
for
Attonement
;
whence
it
is
that
many
times
they
are
so
full
of
doubts
.
Vse
3.
Of
much
consolation
to
all
those
that
beleeve
on
the
name
of
the
Lord
Jesus
,
and
make
use
of
these
blessed
meanes
;
this
is
our
confidence
,
that
whatsoever
petitions
we
aske
he
heareth
us
,
and
we
know
it
.
See
how
comfortable
a
Christians
estate
is
,
he
growes
certaine
not
only
of
his
owne
salvation
,
but
he
is
certaine
of
the
hearing
and
granting
of
all
his
petitions
,
if
he
can
but
pray
well
,
he
makes
account
all
is
well
,
let
his
distresses
be
what
they
will
be
.
SERMON
XVI
.
1
JOHN
5.16
,
17.
If
any
man
see
his
brother
sinne
a
sinne
which
is
not
unto
death
,
he
shall
aske
,
and
he
shall
give
him
life
;
for
them
that
sinne
not
unto
death
.
There
is
a
sinne
unto
death
,
I
doe
not
say
that
he
shall
pray
for
it
.
THese
words
containe
a
third
motive
to
encourage
us
unto
that
duty
which
is
the
maine
scope
of
this
Epistle
(
to
wit
)
to
beleeve
on
the
name
of
the
Sonne
of
God
;
whereto
the
Apostle
exhorts
us
,
vers.
13.
and
propounds
first
this
motive
,
to
wit
,
A
blessed
confidence
of
the
hearing
of
all
our
petitions
.
Secondly
,
a
certaine
knowledge
verified
,
that
he
not
only
heares
,
but
grants
our
desires
.
Now
he
propounds
a
third
motive
in
these
words
,
taken
from
the
benefit
which
by
beleeving
on
Christ
we
shall
in
some
measure
be
enabled
,
and
made
capable
of
bestowing
the
like
blessing
upon
our
brethren
,
and
that
by
our
prayers
.
If
such
a
man
should
see
his
Brother
sin
a
sinne
which
is
not
unto
death
,
he
shall
aske
,
and
he
shall
give
him
life
.
As
an
instrument
,
God
at
his
request
shall
give
him
life
,
God
will
make
him
an
instrument
of
conveying
speciall
favour
to
such
a
man
.
First
,
the
words
containe
three
parts
;
First
,
a
promise
of
obtaining
life
for
such
of
our
brethren
as
we
shall
see
sinne
not
unto
death
,
and
shall
aske
life
for
him
.
Secondly
,
an
acception
from
this
generall
promise
,
he
would
have
it
understood
of
some
speciall
transgression
,
of
them
that
sinne
not
unto
death
,
he
would
be
so
understood
,
and
would
not
inlarge
this
promise
so
farre
,
as
that
a
faithful
man
by
his
prayers
shal
obtaine
pardon
of
sinne
for
such
as
sin
unto
death
,
but
not
for
that
,
that
is
the
onely
caution
that
he
gives
,
least
this
promise
be
taken
to
extend
too
far
.
Thirdly
,
A
prevention
of
an
objection
or
doubt
that
might
hence
arise
.
For
might
some
man
say
,
All
unrighteousnesse
is
sinne
,
and
every
sinne
is
a
sinne
to
death
,
and
the
wages
of
every
sinne
is
death
,
Rom.
6.
ult.
And
therefore
if
the
promise
extend
only
thus
farre
,
to
procure
peace
and
pardon
for
such
as
sinne
not
unto
death
;
then
either
you
must
grant
some
veniall
sins
,
or
else
this
promise
is
of
none
effect
,
for
if
every
sin
be
mortall
,
and
you
onely
promise
pardon
of
sin
to
such
as
is
not
unto
death
;
and
no
man
sins
but
it
is
unto
death
,
this
promise
is
of
none
effect
.
Iohn
Answers
to
this
Objection
,
vers.
17.
and
saith
,
though
all
unrighteousnosse
be
sin
,
yet
there
is
a
sin
that
is
not
unto
death
.
It
is
true
the
deserved
wages
of
al
unrighteousnes
is
unto
death
,
but
there
is
a
sin
that
is
not
unto
death
,
not
that
there
is
any
sin
,
which
doth
not
deserve
death
,
but
not
that
which
doth
undoubtedly
cut
off
a
man
from
all
hopes
of
life
,
but
notwithstanding
that
sin
he
may
be
converted
.
As
sometimes
our
Saviour
said
of
the
sicknesse
of
Lazarus
he
is
sick
,
but
not
irrecoverable
,
Iohn
11.4
.
So
that
the
meaning
of
the
Holy
ghost
is
,
that
there
is
a
finne
unto
death
,
which
doth
not
onely
kil
the
soule
,
but
irrecoverably
,
out
of
which
there
is
no
hope
of
recovery
or
salvation
,
and
that
sin
they
must
forbear
to
pray
for
.
This
promise
thus
opened
will
afford
us
three
notes
.
First
,
That
a
faithfull
Christian
(
or
which
is
all
one
)
a
beleever
on
the
name
of
Christ
,
is
not
to
hide
his
eyes
from
observing
,
and
discerning
the
sinnes
,
and
slips
of
their
brethren
.
If
any
man
see
his
brother
sinne
a
sin
,
which
is
not
unto
death
,
which
he
cannot
see
if
he
neglect
to
observe
them
.
Secondly
,
A
faithfull
Christian
discerning
the
sinne
of
his
brother
,
is
to
pray
for
him
,
Let
him
aske
when
he
sees
him
sin
not
unto
death
.
Thirdly
,
A
faithfull
man
praying
unto
Christ
,
for
the
sinne
of
his
brother
,
shall
obtaine
life
at
Gods
hand
for
him
,
pardon
and
peace
and
grace
for
him
.
For
the
first
of
these
.
Doct.
A
faithfull
beleever
is
not
to
hide
his
eyes
from
observing
the
sinnes
and
failings
of
his
brethren
.
If
any
man
see
his
brother
sinne
a
sinne
,
he
must
observe
him
,
else
he
cannot
see
him
,
Gal.
2.14
.
When
I
saw
that
they
walked
not
uprightly
,
according
to
the
truth
of
the
Gospel
,
&c.
he
observed
them
and
discerned
their
course
,
hee
turned
not
his
eyes
from
beholding
it
,
but
he
did
take
notice
of
it
,
Heb.
3.12
,
13.
Take
heed
least
there
be
in
any
of
you
an
evill
heart
of
unbeleefe
,
in
departing
from
the
living
God
,
take
heed
:
hee
doth
not
speak
of
himselfe
onely
,
though
that
principally
,
but
least
there
be
in
any
of
you
an
evil
heart
of
unbeleefe
,
that
is
not
only
for
every
man
to
take
heed
to
himselfe
,
but
to
his
brethren
also
,
as
appears
by
the
following
verse
,
implying
that
a
man
should
not
only
take
heed
to
himself
,
but
as
much
as
in
him
lyes
,
take
heed
to
his
brethren
.
And
if
you
should
aske
how
should
I
prevent
another
man
,
from
having
an
evill
heart
of
unbeleefe
?
he
tells
you
how
;
By
exhorting
one
another
daily
while
it
is
called
to
day
,
looke
to
your selves
,
and
also
to
your
brethren
,
and
shew
your
care
of
them
,
by
stirring
them
up
daily
;
And
this
is
that
the
Apostle
speakes
of
in
Hebr.
10.24
.
Let
us
consider
one
another
and
provoke
one
another
to
love
and
good
workes
,
see
therefore
and
observe
one
another
,
and
see
where
any
thing
is
amisse
,
and
stir
up
one
another
to
every
holy
performance
.
Reas.
1.
It
is
first
taken
from
the
love
we
owe
them
.
Secondly
,
from
the
love
we
owe
our selves
.
First
,
The
love
we
owe
to
our
brethren
,
God
requires
our
love
to
our
brethren
,
yea
towards
our
enemies
Oxe
or
Asse
,
we
should
not
see
one
of
them
fall
under
their
burden
or
goe
astray
,
and
hide
our
face
from
them
,
Deut.
22.24
.
If
you
should
see
the
beast
of
your
enemy
to
sink
down
,
you
shall
not
passe
by
him
and
let
him
alone
,
but
you
shall
raise
him
up
from
under
his
burthen
.
Now
if
God
require
so
much
love
to
our
beasts
,
and
that
to
the
beasts
of
our
enemy
,
how
much
more
doth
God
require
this
love
to
our
brethren
,
that
if
we
see
them
going
out
of
the
way
we
should
call
them
back
againe
?
if
we
see
them
to
sinke
under
the
burthen
of
sinne
,
not
there
to
let
them
lye
,
but
though
we
could
finde
in
our
hearts
there
to
let
them
lye
,
yet
we
ought
not
so
to
satisfie
our selves
,
but
to
looke
unto
our
brethren
in
such
a
case
,
and
doe
the
best
we
can
to
recover
them
from
going
astray
.
And
in
respect
of
our selves
,
this
benefit
we
our selves
shall
have
,
we
shall
learne
a
more
holy
feare
of
the
Lord
,
and
have
a
more
just
jealousie
over
our selves
,
we
shall
keep
the
better
watch
over
our selves
when
we
see
our
brethren
fall
before
us
,
Rom.
11.12
.
Be
not
high
minded
but
feare
;
to
shew
you
,
that
when
we
see
other
men
through
unbeleefe
,
and
corruption
fall
into
any
sinne
,
we
ought
to
benefit
our selves
thereby
,
not
to
be
high
minded
upon
this
occasion
,
to
blesse
our selves
,
and
we
thanke
God
it
is
not
with
us
as
it
is
with
other
men
,
we
are
not
such
and
such
as
these
Publicans
are
wont
to
be
,
but
feare
we
in
such
a
case
,
the
faylings
of
others
should
be
the
feares
of
Gods
people
;
the
more
they
see
others
fall
,
the
more
should
they
suspect
their
owne
aptnesse
to
faile
in
the
like
kinde
.
If
such
things
doe
befall
the
greene
tree
,
such
as
are
full
of
the
Oyntment
of
the
Holy
one
,
how
easily
may
the
dry
stubble
kindle
,
so
that
what
out
of
respect
to
learne
the
more
to
watch
our selves
,
and
out
of
compassion
to
our
Brethren
to
restore
them
,
what
by
seasonable
admonition
,
Levit.
19.17
.
and
what
through
prayer
in
his
behalfe
,
it
is
a
necessary
duty
of
every
faithfull
Christian
man
to
observe
the
failings
of
his
brethren
.
For
further
clearing
of
this
point
,
let
me
first
shew
you
with
what
an
eye
we
should
looke
upon
their
falls
.
Secondly
,
come
to
answer
an
objection
,
and
then
to
make
use
.
First
,
when
you
looke
at
the
falls
of
your
brethren
,
First
,
partiall
eye
.
and
have
occasion
to
behold
them
;
looke
not
at
them
with
a
partiall
eye
,
or
an
hypocriticall
eye
,
as
they
in
Matth.
7.3
,
4
,
5.
but
reflect
we
our
eye
upon
our selves
,
and
conceive
that
there
is
either
the
same
or
a
greater
evill
in
our
owne
bosomes
,
or
at
least
there
is
a
pronnesse
in
our selves
to
doe
it
if
God
should
leave
us
to
our selves
.
A
man
should
never
see
his
brother
fall
into
any
sinne
,
but
if
he
know
himselfe
well
,
when
he
sees
a
moate
in
his
brothers-eye
,
he
might
see
a
beame
in
his
owne
;
for
though
God
leave
not
all
his
servants
alike
to
fall
into
scandalous
evils
,
yet
there
is
found
in
them
all
a
root
and
aptnesse
to
all
sinne
,
that
if
God
should
not
restraine
them
,
they
would
fall
into
as
great
evils
as
the
other
have
done
.
And
hence
a
Christian
man
that
is
sensible
of
this
,
he
knowes
there
is
not
any
thing
found
in
his
brother
that
is
singular
,
but
he
knowes
that
both
himselfe
and
all
the
rest
of
his
brethren
are
subject
to
the
like
evils
,
and
that
is
an
eye
of
sincerity
,
by
which
we
should
ever
survey
the
falls
of
our
brethren
,
an
eye
that
doth
not
so
soone
espy
an
evill
in
our
brethren
,
but
it
sees
the
like
,
or
a
greater
in
it selfe
.
Secondly
,
As
we
must
not
behold
their
falls
with
a
partiall
eye
,
Censorious
eye
.
so
neither
must
we
observe
them
with
a
curious
or
censorious
eye
,
for
there
is
such
an
in-bred
vanity
in
the
hearts
of
men
,
that
we
love
to
be
prying
into
other
mens
frailties
,
and
love
to
be
busie
in
finding
fault
with
other
men
,
not
out
of
a
desire
to
amend
them
,
but
to
reprove
them
,
and
to
have
something
against
them
,
Jam.
3.1
,
2.
Be
not
many
Masters
,
for
in
many
things
we
offend
all
.
What
is
his
meaning
?
his
meaning
is
,
Be
not
of
a
masterly
spirit
,
be
not
masters
of
many
persons
,
to
be
every
mans
master
is
out
of
censoriousnesse
,
our
natures
are
ready
to
sift
into
every
mans
failings
,
and
would
ever
be
taxing
of
them
,
and
that
is
the
utmost
end
such
men
aime
at
,
not
so
much
the
healing
and
cleansing
of
our
brethrens
sins
,
but
to
be
masters
over
them
;
but
my
brethren
,
be
not
many
masters
:
As
if
this
were
the
frame
of
our
spirit
,
to
be
busie
as
Masters
in
an
imperious
manner
.
Thirdly
,
Neither
with
an
envious
and
malicious
eye
,
that
is
complained
of
by
Jeremiah
,
Malicious
eye
.
he
much
complaines
of
it
;
when
a
man
opens
his
eyes
to
observe
curiously
,
and
to
pry
narrowly
,
that
if
they
could
but
finde
him
halting
at
any
time
they
would
recompence
it
,
Jer.
20.10
When
a
man
observes
his
brothers
halting
to
heale
it
,
but
for
this
very
end
,
that
he
may
take
advantage
against
him
,
and
overthrow
him
,
they
did
stare
in
his
face
,
and
they
thought
to
be
even
with
him
,
they
watched
for
his
halting
;
this
was
an
envious
and
malicious
eye
.
Fourthly
,
Neither
must
I
behold
my
brothers
failings
with
a
wanton
eye
,
that
is
,
when
a
man
is
not
humbled
for
his
brothers
faults
,
but
partly
puffed
up
with
it
,
Wanton
eye
.
and
prides
himselfe
with
beholding
another
mans
failings
,
and
thinkes
every
mans
fall
is
a
refreshing
to
himselfe
;
he
builds
his
comfort
upon
the
remembrance
of
the
failings
of
his
brethren
,
and
his
owne
falling
short
of
them
,
this
is
an
inbred
vanity
amongst
men
;
this
the
Apostle
taxed
among
the
Corinthians
,
1
Cor.
5.2
.
You
have
not
so
sorrowed
for
it
,
ye
have
not
been
so
humbled
for
it
as
ye
should
have
been
,
but
rather
have
been
puffed
up
;
Puffed
up
,
why
so
?
what
reason
had
they
to
be
puffed
up
?
Why
only
this
,
that
they
were
not
such
as
he
was
,
they
had
carried
themselves
better
then
he
had
done
,
they
compared
themselves
with
him
,
and
in
the
ballance
found
themselves
better
then
he
,
and
this
puft
them
up
.
And
this
is
a
wanton
eye
,
for
a
man
may
behold
it
with
a
wanton
eye
,
either
when
he
prides
himselfe
in
it
,
or
is
induced
thereby
to
licenciousnesse
,
and
are
glad
of
the
occasion
,
and
will
say
,
Note
.
If
such
and
such
men
take
such
liberty
,
then
they
hope
they
may
take
the
same
liberty
as
well
as
such
men
doe
;
and
therefore
they
run
into
the
same
course
with
all
greedinesse
.
This
is
that
which
the
Lord
complained
of
in
the
whole
Church
of
Judah
,
Jer.
3.7
,
8.
Her
treacherous
sister
Judah
saw
it
,
and
though
for
all
the
causes
whereby
back-sliding
Israel
committed
Adultery
I
had
put
her
away
,
and
given
her
a
divorce
,
yet
her
treacherous
sister
Judah
feared
not
,
but
went
and
played
the
Harlot
also
.
You
heard
one
use
that
we
ought
to
make
of
our
brethrens
failings
was
,
that
we
should
thereby
become
to
feare
,
but
she
saw
the
fall
of
Israel
,
and
would
not
be
reformed
,
she
feared
not
,
she
was
not
humbled
at
such
falls
of
her
Sister
Church
,
but
was
wanton
her selfe
,
and
went
and
played
the
Harlot
also
.
As
the
Church
of
Israel
had
gone
a
whoring
after
false
gods
,
Iudah
saw
her
sinne
,
and
saw
me
reprove
and
afflict
her
for
it
,
yet
she
feared
not
,
but
went
and
played
the
Harlot
;
to
shew
you
,
that
a
man
may
see
his
brothers
sinne
,
priding
himselfe
in
his
better
watching
over
himselfe
,
or
with
a
wanton
eye
;
and
this
kinde
of
observing
the
falls
of
our
brethren
we
ought
not
to
make
use
of
,
he
pre-supposeth
a
man
ought
to
observe
and
see
his
brothers
sinne
,
but
not
with
any
of
these
eyes
.
Vse
1.
But
for
further
use
,
learne
we
from
hence
not
to
neglect
the
falls
of
our
brethren
,
and
thinke
it
is
good
for
us
,
neither
to
meddle
nor
make
with
them
,
let
that
be
farre
from
us
;
that
was
the
spirit
of
Caine
,
Gen.
4.6
.
Am
I
my
brothers
Keeper
?
as
if
he
would
neither
meddle
nor
make
with
him
,
what
had
he
to
doe
with
him
?
now
this
is
a
churlish
and
an
unnaturall
frame
of
spirit
,
for
a
man
not
to
be
sensible
of
anothers
failings
.
We
should
looke
at
every
mans
failing
,
as
things
that
behoove
us
to
observe
,
and
as
much
as
in
us
lyes
rather
to
prevent
them
then
not
to
take
notice
of
them
.
Many
a
man
thinkes
it
is
best
to
live
quietly
,
and
let
every
man
say
,
and
doe
as
he
will
,
but
this
is
not
that
which
the
Apostle
Iohn
would
have
to
be
in
faithfull
Christians
.
Vse
2.
Secondly
,
Let
it
be
our
parts
therefore
to
take
a
due
observation
not
only
of
our
owne
,
but
also
of
the
steps
of
our
brethren
,
we
should
not
hide
our selves
from
the
beholding
of
them
,
if
we
be
occasioned
to
see
it
,
we
should
not
blinde
our selves
,
and
put
out
our
eyes
,
you
see
that
love
to
our
brethren
,
and
enemies
beast
,
would
require
it
,
if
we
finde
them
out
of
the
way
,
or
fallen
downe
under
their
burthen
;
and
you
see
God
requires
this
love
to
our selves
,
that
we
should
make
some
use
to
our selves
of
our
brethrens
fall
.
As
first
,
if
you
see
a
brother
sinne
,
whatever
sinne
it
be
,
learne
we
to
feare
God
,
and
that
is
true
Christian
affection
,
to
be
first
affected
with
an
holy
feare
of
your
owne
weaknesse
;
we
should
be
jealous
of
the
sinfull
frame
of
our
owne
hearts
,
that
doubtlesse
of
themselves
are
as
apt
to
start
aside
as
any
of
our
brethrens
be
,
the
want
of
this
(
as
you
heard
)
Ieremiah
reproved
in
Iudah
;
and
this
Paul
required
of
the
Romans
,
Be
not
high
minded
,
but
feare
;
and
what
priviledges
hath
the
Church
of
Rome
above
others
?
the
Apostle
knew
that
the
Church
of
Rome
had
not
received
an
impossibility
of
errour
in
his
time
;
he
made
account
in
his
time
,
if
that
Israel
(
which
was
the
naturall
branch
)
were
cut
off
,
then
be
not
thou
high
minded
,
but
feare
,
for
if
they
be
cut
off
,
why
maist
not
thou
?
First
therefore
lay
we
our
hands
upon
our
owne
hearts
,
and
see
if
there
be
not
the
like
folly
in
me
,
the
same
roote
of
unbeleefe
in
me
,
or
if
I
be
not
led
to
the
same
,
am
not
I
led
to
as
great
,
or
a
greater
evill
then
theirs
is
?
This
use
should
we
make
to
our selves
.
Againe
,
we
should
labour
to
make
benefit
to
our selves
by
it
,
looke
at
your
brethren
in
this
case
,
with
such
an
eye
as
may
stirre
you
up
the
more
to
pitty
them
;
if
they
be
gone
out
of
the
way
call
him
back
againe
,
if
he
lye
under
his
burthen
lift
him
up
,
or
if
his
estate
and
condition
be
such
,
as
that
you
can
by
no
meanes
have
opportunity
to
speake
to
him
,
or
if
you
should
,
happily
your
labour
would
be
in
vaine
;
and
if
you
should
faile
here
and
cannot
reach
him
,
yet
whether
he
will
or
no
you
may
power
out
your
soules
to
God
in
his
behalfe
,
and
so
may
you
doe
him
good
;
we
ought
so
to
doe
,
and
not
to
faile
therein
;
and
that
will
be
of
speciall
use
to
helpe
us
this
way
;
to
heare
of
the
sinnes
and
falls
of
our
brethren
is
much
,
but
to
see
them
is
more
;
to
see
such
heavie
burthens
lye
upon
his
soule
that
he
is
not
able
to
subsist
,
in
such
a
case
as
this
,
there
will
be
a
speciall
compassion
kindled
in
the
heart
of
a
living
Christian
;
for
living
Christians
are
loving
Christians
,
so
farre
as
living
so
farre
loving
,
for
the
whole
life
of
Christianity
is
but
faith
towards
God
,
and
love
towards
our
brethren
.
Object
.
But
say
you
,
you
would
not
have
us
to
shut
our
eyes
upon
the
failings
of
our
brethren
,
but
to
see
and
observe
them
;
but
doth
not
the
Holy
Ghost
say
,
Love
covereth
a
multitude
of
sinnes
?
as
if
we
should
smother
them
,
neither
meddle
nor
make
with
them
?
Answ.
But
yet
though
love
cover
a
multitude
of
sins
,
yet
how
doth
it
cover
them
?
First
,
with
a
mantle
of
wisdome
,
then
with
a
mantle
of
faithfulnesse
,
and
then
a
mantle
of
compassion
.
A
mantle
of
wisdome
,
when
a
man
so
covers
it
as
not
to
skin
it
over
,
Mantle
of
wisdome
.
but
to
cover
it
so
effectually
as
that
it
may
be
covered
from
the
eyes
of
God
and
man
,
Iam.
5.19
,
20.
this
is
a
wise
covering
of
a
multitude
of
sinnes
,
when
a
man
takes
a
course
not
only
to
cover
them
from
the
eyes
of
men
,
but
principally
from
the
Conscience
of
the
sinner
himselfe
,
as
that
in
time
he
be
not
over-pressed
with
them
,
and
then
when
he
is
least
able
to
beare
them
,
and
so
endanger
wholly
to
over-whelme
him
;
for
let
a
man
goe
on
in
sinne
,
he
goes
on
from
day
to
day
,
and
thinkes
himselfe
fish
whole
,
and
yet
it
is
neither
covered
from
Gods
eye
,
nor
from
the
Conscience
of
such
a
soule
,
and
in
the
end
it
cannot
but
see
it
,
and
then
so
bitterly
bewaile
it
,
that
it
is
much
to
be
feared
he
will
be
quite
over-whelmed
with
it
.
And
therefore
,
this
a
man
must
have
principall
respect
unto
,
principally
to
cover
his
sinne
from
Gods
eye
;
and
that
it
may
likewise
be
so
covered
,
as
not
to
be
smothered
and
dawbed
,
but
cover
it
with
an
healing
Plaister
,
so
as
that
in
time
it
may
be
rooted
out
,
that
no
sprig
of
such
a
sinne
may
remaine
there
,
not
a
mantle
of
flattery
,
but
healing
;
such
as
whereby
they
may
be
carefull
to
take
a
course
,
that
such
evils
may
be
covered
with
some
corrisive
Plaister
.
Secondly
,
Mantle
of
faithfulnesse
.
with
a
mantle
of
faithfulnesse
,
not
to
discover
the
sinnes
of
others
further
then
will
be
of
necessity
for
the
healing
of
them
.
If
a
man
be
fallen
under
his
burthen
,
or
under
his
beast
,
and
he
is
not
able
himselfe
to
helpe
him
up
,
he
must
then
call
them
that
are
of
strength
,
and
may
be
of
use
to
helpe
a
man
in
such
a
case
,
so
that
if
in
this
case
,
if
a
mans
integrity
of
heart
tells
him
,
that
he
aymes
at
no
more
in
making
knowne
his
brethrens
failings
,
but
to
helpe
his
brother
out
of
those
falls
,
Prov.
11.13
.
When
a
man
reveales
a
matter
no
further
then
to
gather
helpe
to
restore
him
,
it
is
well
;
but
because
there
is
a
snare
in
that
,
a
man
had
need
be
wary
,
for
a
man
may
reveale
it
with
derision
and
scorne
,
and
then
though
a
man
should
speake
it
to
them
that
are
able
to
helpe
him
,
it
would
be
a
sinne
to
him
,
as
you
may
read
,
Gen.
9.22
,
23
,
Noah
being
drunk
,
and
his
nakednesse
discovered
,
Cam
comming
and
seeing
his
father
thus
naked
,
he
in
a
deriding
manner
,
goes
forth
,
and
tells
his
other
two
brethren
,
when
as
he
might
himself
have
covered
his
nakednesse
,
but
he
doth
it
not
,
but
goes
forth
and
acquaints
them
,
and
they
do
what
they
can
to
cover
it
,
they
goe
backward
,
and
drawes
a
garment
upon
him
,
And
when
he
awoke
,
he
by
a
spirit
of
prophesie
knowing
what
was
done
,
he
said
,
cursed
be
Cam
for
ever
,
and
he
made
him
a
servant
to
both
his
brethren
,
when
it
was
in
his
power
to
have
covered
him
but
did
not
,
but
made
a
jest
of
it
to
his
brethren
,
he
was
accursed
for
it
,
but
because
they
in
a
modest
reverent
manner
did
cover
him
,
a
blessing
fell
upon
them
to
this
day
.
To
shew
you
that
God
requires
this
faithfulnesse
in
us
in
this
case
.
If
we
be
able
to
doe
it
our selves
,
we
must
not
discover
it
,
but
doe
it
our selves
and
let
it
go
no
further
;
but
if
the
burthen
be
too
great
,
that
he
cannot
lift
it
up
,
it
is
too
weighty
a
matter
for
him
,
then
he
may
call
in
those
that
are
able
to
help
him
in
such
a
work
,
so
as
that
he
do
not
speak
by
way
of
derision
,
but
rather
with
trouble
of
mind
to
see
him
thus
foiled
.
Thirdly
,
So
also
a
mantle
of
compassion
,
Mantle
of
compassion
.
so
as
that
if
so
be
,
that
a
mans
brother
be
brought
at
length
to
see
his
failing
,
and
to
acknowledge
it
,
and
shall
expresse
himselfe
that
it
repents
him
he
hath
so
done
,
both
in
offending
God
and
his
Brethren
,
then
thou
shalt
forgive
him
,
our
Saviour
said
so
,
Luke
17.4
.
and
the
like
you
read
,
Eph.
4.
so
that
when
the
Holy
Ghost
commends
this
as
a
property
of
love
,
that
it
covers
a
multitude
of
sins
,
he
meanes
not
that
it
covers
them
in
silence
,
or
forgetfulnesse
,
or
carelesnesse
,
as
if
we
never
meant
to
meddle
nor
make
with
them
,
in
a
carelesse
silence
,
and
in
an
indifferent
putting
of
the
matter
from
us
,
as
if
it
nothing
concerned
us
,
but
cover
them
by
wisdome
,
faithfulnesse
and
compassion
,
even
such
as
God
for
Christs
sake
hath
shewed
to
us
.
Object
.
But
you
say
againe
,
but
if
a
man
be
thus
willing
to
see
and
observe
the
failings
of
his
brethren
.
It
may
be
he
shall
be
counted
a
busie
body
in
other
mens
matters
,
a
Bishop
in
another
mans
Diocesse
,
meddling
in
matters
that
concerns
him
not
,
and
makes
us
to
do
there
,
where
we
have
nothing
to
doe
?
Answ.
We
may
be
so
counted
,
but
it
is
not
to
be
doing
,
where
we
have
nothing
to
doe
,
for
God
would
have
us
to
take
notice
of
one
anothers
failings
,
God
and
Christian
love
requires
it
,
it
is
not
out
of
our
element
and
charge
,
but
God
layes
a
charge
upon
us
to
keepe
and
looke
to
this
and
that
mans
soule
.
As
it
was
said
to
the
King
of
Israel
,
keep
this
man
,
and
if
he
be
gone
,
thy
soule
shall
goe
for
his
soule
.
It
is
for
us
to
keepe
diligent
watch
,
and
to
consider
one
another
,
and
to
take
heede
,
there
bee
not
an
evill
heart
of
unbeleefe
one
in
another
,
and
therefore
wee
must
not
onely
have
respect
to
the
wayes
,
and
words
of
our
brethren
,
but
to
the
healing
of
their
hearts
to
see
there
be
no
deceitfulnes
in
the
bottome
,
God
therefore
requires
that
we
should
exhort
one
another
daily
,
while
it
is
called
to
day
,
If
therfore
you
do
but
keep
your selves
within
these
termes
,
not
medling
with
other
mens
sinnes
,
with
an
hypocriticall
eye
to
condemne
them
and
to
justifie
our selves
;
nor
with
a
sensorious
,
envious
,
malicious
,
wanton
eye
,
but
with
an
eye
of
wisdome
,
faithfulnesse
,
and
compassion
,
in
such
a
case
you
do
not
go
beyond
your
Commission
.
Object
.
But
you
say
,
I
shall
be
more
busie
,
then
I
shall
have
thanke
for
my
labour
,
I
may
bee
worse
,
and
they
never
the
better
?
Answ.
It
may
be
they
will
be
the
worse
for
the
while
,
and
never
the
better
,
but
he
that
rebuketh
a
man
,
afterwards
shall
find
more
favour
,
then
he
that
flattereth
with
his
tongue
,
Prov
,
28.23
.
A
man
must
sow
this
seed
in
patience
.
It
may
be
a
winter
wil
follow
upon
it
,
but
at
length
he
shall
find
the
fruits
of
his
labours
;
even
as
the
Husband-man
waiteth
with
long
patience
,
til
the
season
and
time
of
harvest
,
yeeld
him
a
comfortable
increase
,
he
that
deales
plainly
with
his
neighbour
,
shall
find
more
favor
at
the
length
then
he
that
flatters
him
;
If
you
loose
his
favour
,
it
is
but
for
a
season
,
and
if
a
man
in
this
case
have
been
more
busie
then
for
the
present
he
gets
thankes
for
,
yet
God
will
blesse
it
,
and
recompence
it
,
and
God
wil
not
let
such
a
man
go
without
finding
favour
with
himselfe
,
how
ever
he
may
from
others
.
Doct.
Vpon
the
sight
of
a
mans
brothers
sin
,
a
faithfull
man
is
to
pray
for
him
.
If
any
man
see
his
brother
sin
,
let
him
aske
,
So
did
holy
Moses
,
Exod.
32.31
,
32
,
33.
This
was
the
first
worke
he
had
to
doe
upon
their
sin
,
and
he
spent
forty
dayes
and
forty
nights
about
that
worke
;
when
he
saw
it
was
a
sin
,
and
punished
it
as
a
Magistrate
,
he
satisfies
not
himselfe
in
so
doing
,
but
he
gets
to
God
,
and
wrastles
with
him
about
it
,
and
layes
his
owne
soule
to
pawne
to
God
,
either
pardon
that
sinne
,
or
if
he
do
condemn
them
,
condemn
him
with
them
.
The
like
did
God
direct
Iob
to
doe
,
he
bids
his
three
friends
goe
to
Job
,
and
he
shall
pray
for
you
,
him
will
I
accept
Job
42.7
,
8.
God
would
have
it
so
,
Iob
must
pray
for
them
when
he
sees
them
in
a
sinne
.
And
Ieremiah
speaks
to
the
same
purpose
,
Chap.
13.17
My
soule
shall
mourne
and
weep
in
secret
for
you
,
and
the
patterne
of
our
Saviour
is
without
exception
,
Luke
23.34
happy
was
he
that
could
doe
him
a
mischeife
,
and
all
men
cried
out
away
with
him
,
crucifie
him
,
crucifie
him
,
that
when
one
would
thinke
a
mans
heart
should
burst
with
indignation
,
yet
he
prayes
to
his
father
,
Father
forgive
them
,
they
know
not
what
they
doe
,
he
prayes
for
pardon
of
their
sin
,
when
they
use
him
most
wickedly
,
one
that
had
never
done
them
wrong
.
And
so
you
read
of
Stephen
,
the
first
Christian
Martyr
Act.
7
60.
when
they
flung
stones
about
his
ears
,
he
kneeled
down
and
cryed
with
a
loud
voyce
;
Lord
lay
not
this
sinne
to
their
charge
.
Reas.
1.
It
is
first
taken
from
the
compassion
which
we
owe
to
our
brethrrn
,
we
ought
to
pray
for
them
if
they
had
been
but
sick
,
Psal.
35.13
.
When
they
were
sick
I
mourned
for
them
,
my
prayer
shall
be
for
them
in
their
misery
.
Now
if
a
man
should
pray
for
men
in
any
calamity
,
how
much
more
in
this
,
the
greatest
of
all
the
rest
,
we
ought
most
to
pray
for
our
Brethren
when
they
sinne
.
Reas.
2.
Taken
from
the
duty
that
lyes
upon
a
Christian
to
exhort
his
brethren
,
Heb.
3.12
,
13.
and
Levit
,
19.17
.
and
neither
of
these
can
prevaile
without
prayer
,
for
this
as
wel
as
any
thing
else
is
sanctified
by
the
Word
and
prayer
,
1
Tim.
1.4
,
5.
Reas.
3.
Taken
from
the
desperate
danger
of
sin
,
and
the
helplesnesse
of
a
man
under
sinne
,
unlesse
God
put
in
;
and
therefore
in
some
case
though
if
man
be
too
weake
,
he
may
call
in
others
to
help
,
yet
however
amongst
the
rest
call
for
Gods
help
,
for
unlesse
we
doe
so
,
all
helps
without
him
are
in
vaine
;
though
good
helpes
are
of
speciall
use
,
God
blessing
them
to
save
and
lift
up
a
poore
soule
out
of
sin
,
but
know
this
,
that
it
is
a
worke
of
an
Almighty
power
to
deliver
a
soule
from
sinne
no
lesse
then
the
Redemption
of
the
Lord
Jesus
Christ
,
He
redeemes
Israel
from
all
his
iniquities
,
Psal
,
1
30.
last
,
unlesse
he
put
forth
a
redeeming
hand
,
there
will
be
no
good
done
,
there
is
such
a
deceitfulnesse
in
sin
,
as
that
it
will
harden
a
man
.
Sinne
is
of
the
nature
of
poyson
,
it
stiffens
and
hardens
the
body
,
puts
out
the
eyes
,
and
so
inflames
it
with
heate
,
that
it
is
not
possible
to
quench
it
;
so
when
a
man
hath
once
sinned
against
God
,
he
presently
looseth
his
eyes
,
Satan
and
his
Lusts
having
gotten
him
into
sinne
,
they
first
put
out
his
eyes
,
that
he
shall
see
no
danger
nor
hurt
in
it
,
and
then
he
is
so
hardened
with
the
sin
he
hath
committed
,
that
no
counsels
or
admonitions
can
recover
him
out
of
it
,
but
only
the
mighty
hand
of
God
,
and
therefore
prayer
must
be
made
to
God
for
him
.
Reas.
4.
Taken
from
the
displeasure
that
God
takes
,
if
he
see
that
we
doe
not
pray
for
them
,
when
we
forget
to
remember
them
before
the
Lord
,
this
is
ill
taken
,
God
is
displeased
when
there
is
none
to
stand
in
the
gap
in
such
a
case
as
this
,
Esa
,
59.15
,
16.
God
doth
not
afflict
willingly
,
and
yet
if
he
be
stirred
up
he
must
destroy
them
,
if
there
be
none
to
stand
in
the
gap
;
you
then
provoke
the
wrath
of
the
Lord
,
and
this
displeaseth
him
much
,
and
God
may
justly
leave
us
to
the
like
sinne
for
which
we
are
not
humbled
in
others
.
Reas.
5.
Tak●●●●om
the
blessing
that
befalls
Gods
Servants
,
when
we
doe
so
,
as
was
upon
Job
,
in
chap.
42.8
,
9.
when
Iob
begins
to
pray
for
his
friends
,
then
God
turned
the
captivity
of
Iob
,
he
had
long
time
laine
under
many
vexations
,
wofull
calamities
,
but
when
he
begins
to
pray
for
his
friends
that
had
sinned
,
then
the
Lord
turned
his
captivity
;
and
so
it
is
expresly
said
,
Esa.
57.18
,
19.
I
will
restore
comfort
unto
him
,
and
to
his
mourners
.
To
shew
you
,
that
God
will
restore
comfort
to
us
if
we
lament
the
falls
of
others
,
and
mourne
over
them
in
that
condition
.
We
shall
have
comfort
in
their
comfort
,
because
we
did
mourne
in
their
griefe
.
If
Gods
people
can
mourne
with
their
brethren
in
sinne
and
misery
.
God
will
restore
comfort
to
them
,
and
to
their
mourners
.
Before
we
make
use
of
this
point
,
come
we
to
the
next
.
Doct.
3.
A
faithfull
Christian
,
praying
for
his
brethren
faln
into
any
sin
,
shall
obtaine
peace
,
and
pardon
,
and
grace
for
him
.
It
is
said
so
in
the
text
,
If
any
man
;
that
is
,
any
man
that
beleeves
in
Jesus
Christ
,
he
shall
aske
,
and
he
shall
give
him
life
So
that
you
see
here
is
the
promise
made
to
such
,
the
promise
is
,
that
upon
asking
,
he
shall
give
life
to
his
sinfull
brother
.
Who
shall
give
him
life
?
Interpreters
take
it
both
wayes
,
and
both
agreeable
to
the
text
,
and
the
Analogie
of
faith
;
for
whether
he
that
prayes
be
as
an
Instrument
,
or
God
,
it
is
all
one
,
for
it
must
be
God
that
doth
it
,
and
he
that
prayes
is
an
Instrument
,
he
procures
to
his
sinning
brother
great
favour
from
God
.
Life
]
that
is
,
the
life
of
Iustification
,
,
and
of
Sanctification
consolation
and
comfort
to
his
soule
notwithstanding
his
sinne
;
the
promise
is
evident
,
he
shall
prevaile
with
God
,
to
bestow
life
upon
his
brother
.
This
you
shall
see
evident
from
Scripture
,
Deut.
9.25
,
26.
I
fell
downe
before
the
Lord
forty
dayes
,
and
forty
nights
,
&c.
and
thereupon
the
Lord
did
shew
mercy
,
and
pardoned
their
sin
.
Iob
prayed
for
his
friends
,
and
the
Lord
said
he
would
accept
him
,
Job
42.8
,
9.
And
so
our
Saviour
,
he
prayed
for
his
crucifiers
.
And
it
is
generally
thought
,
that
the
powerfull
prevalency
of
Peters
Sermon
in
converting
three
thousand
soules
at
once
,
did
especially
spring
from
our
Saviours
prayer
,
and
the
efficacy
of
it
,
Act.
2.37
.
And
Stephen
,
he
prayed
for
his
persecutors
,
and
Paul
was
one
of
them
that
had
an
hand
in
his
death
,
Act.
7.6
.
And
yet
ere
long
God
answered
Stephens
prayer
in
converting
Saul
;
so
that
let
a
man
(
a
beleeving
Christian
)
pray
for
his
sinning
brother
,
and
he
shall
give
him
life
.
Reas.
1.
It
is
taken
from
the
pleasure
that
God
takes
to
knit
the
Members
of
the
Body
of
his
Son
together
,
and
no
better
means
to
joyne
us
together
,
and
so
fitly
to
make
us
useful
Members
one
to
another
then
this
,
those
members
of
the
body
that
are
most
weak
should
be
most
helped
this
way
,
1
Cor.
12
,
21
,
22.
Every
member
should
be
of
some
use
one
to
another
,
and
it
doth
better
compact
the
body
together
.
God
did
not
say
to
Iobs
friends
,
Goe
you
and
pray
for
your selves
,
but
,
Goe
to
my
servant
Job
,
and
he
shall
pray
for
you
He
would
have
them
beholden
to
Iob
,
of
whom
they
had
spoken
the
thing
that
was
not
right
,
else
God
would
not
accept
them
.
Reas.
2.
It
is
taken
from
the
Intercession
of
Christ
,
who
performes
that
office
for
every
member
of
his
body
:
This
honour
have
all
his
Saints
;
though
they
doe
not
merit
this
by
their
prayers
,
yet
there
is
this
efficacy
in
their
prayers
,
not
of
merit
,
but
of
grace
,
to
prevaile
with
the
Father
in
their
brethrens
behalfe
,
Rom.
8.34
.
Intercession
is
such
a
part
and
kinde
of
prayer
as
a
man
makes
for
other
men
,
to
procure
favour
from
God
to
them
,
to
be
Mediators
for
them
,
to
pray
for
others
in
the
name
and
mediation
of
Jesus
Christ
,
and
that
for
his
sake
they
may
be
accepted
,
God
will
then
heare
us
for
Christs
sake
in
the
behalfe
of
our
brethren
.
Vse
1.
It
may
be
a
ground
of
much
encouragement
to
every
Christian
man
,
to
wrastle
earnestly
with
God
in
the
behalfe
of
his
brethren
,
when
you
see
them
sinne
a
sinne
that
is
not
unto
death
,
be
it
a
mans
wicked
covetousnesse
,
and
such
as
a
man
is
froward
in
it
,
and
wil
by
no
meanes
be
admonished
,
and
goe
on
resolutely
in
it
,
yet
in
this
case
God
expects
and
requires
we
should
mourne
for
him
,
Esay
57.17
,
18.
and
therefore
neglect
not
to
pray
for
your
brethren
in
this
case
.
First
,
it
will
displease
God
if
you
pray
not
for
them
,
is
it
nothing
to
you
to
passe
by
,
and
to
see
such
a
man
lye
in
sinne
?
assure
your self
of
this
,
Gods
heart
will
fit
loose
towards
you
,
if
your
hearts
sit
loose
to
your
brethren
,
and
therefore
neglect
not
to
pray
for
them
.
Secondly
,
if
you
pray
for
them
you
shall
have
comfort
restored
to
them
,
and
to
your selves
with
them
,
and
though
for
the
present
you
might
seeme
to
procure
hurt
to
your selves
,
and
no
good
to
them
,
yet
pray
,
and
pray
heartily
,
and
use
the
best
meanes
you
can
,
and
you
will
surely
finde
the
comfort
and
benefit
of
it
;
may
not
this
be
a
notable
encouragement
to
you
this
way
,
that
God
should
be
pleased
to
make
thee
an
Instrument
of
life
to
thy
brother
,
when
he
is
a
dead
man
in
Gods
sight
;
a
dead
man
will
be
stiffe
,
and
cold
,
and
putrifie
,
and
yet
even
such
a
man
if
thou
prayest
for
him
,
thou
shalt
give
him
life
to
his
soule
.
Object
.
You
say
,
But
doth
not
many
a
man
pray
for
his
brethren
,
and
yet
is
not
heard
and
accepted
,
did
not
Abraham
pray
for
Ishmael
?
And
what
think
you
of
Samuels
prayer
for
Saul
,
and
yet
saith
God
,
How
long
wilt
thou
mourn
for
Saul
,
1
Sam.
17.6
.
I
have
cast
him
off
,
mourne
no
more
for
him
;
so
that
sometimes
a
man
may
pray
for
his
brethren
,
and
that
earnestly
,
and
yet
his
prayers
fall
to
the
ground
in
vaine
?
Answ.
First
,
it
would
be
considered
whether
a
man
be
a
brother
or
no
;
Abraham
did
not
pray
for
one
that
was
already
gracious
,
that
did
belong
to
the
election
of
grace
,
and
the
text
doth
not
reach
to
such
a
brother
;
but
I
understand
it
of
such
as
are
either
called
,
or
belong
to
the
election
.
Secondly
,
Suppose
you
doe
not
know
whether
he
belong
to
the
election
of
grace
or
no
,
it
may
be
you
pray
for
them
whom
you
have
not
used
other
means
to
heal
them
,
I
doubt
not
but
David
prayed
for
Absalom
,
and
Adonijah
,
but
not
using
other
meanes
,
his
prayers
are
rejected
,
these
are
not
prayers
of
faith
,
when
other
good
means
are
not
used
.
Thirdly
,
It
s
possible
that
a
man
may
pray
without
faith
,
and
without
fervency
,
Jam.
5.15
.
and
such
requests
should
be
faithfull
and
fervent
,
and
God
requires
you
should
come
before
him
,
and
submit
your selves
to
him
,
and
acknowledge
your
owne
unworthinesse
to
aske
such
a
blessing
,
and
yet
in
the
name
of
Christ
you
presse
God
with
it
,
and
you
must
walke
close
with
God
in
a
course
of
Christianity
,
else
your
prayers
are
to
no
purpose
;
and
to
waite
on
God
through
Christ
for
a
gracious
acceptance
,
and
God
will
recompence
your
prayers
,
and
labour
of
love
in
due
time
.
FINIS
.