AN
EXPOSITION
UPON
The
Fifth
CHAPTER
of
JAMES
.
FIRST
,
Observe
the
Coherence
and
connexion
of
this
Chapter
,
with
that
which
goeth
immediately
before
,
wherein
our
Apostle
tells
us
what
is
the
proper
spirit
,
and
practice
of
the
men
of
this
world
,
who
are
described
unto
us
by
their
seeking
after
carnal
and
corruptible
riches
,
in
the
neglect
of
the
durable
and
unfading
treasury
.
Therefore
they
resolve
in
the
latter
end
of
the
former
Chapter
,
to
goe
out
into
such
a
City
,
and
to
buy
and
sell
,
and
get
gaine
;
that
is
,
to
cast
themselves
into
such
a
forme
and
order
,
wherein
through
their
exchange
and
traffique
in
the
things
proper
to
a
creeature
,
they
may
get
an
advantage
to
advance
themselves
as
such
as
are
more
excellent
and
eminent
then
others
,
and
yet
in
the
meane
time
are
ignorant
of
the
event
and
successe
of
things
;
for
they
know
not
what
will
be
to
morrow
,
that
is
,
what
issue
is
inevitably
annexed
to
their
works
and
endeavours
:
For
he
declares
unto
them
,
that
they
are
as
uncertain
of
the
issue
as
they
are
of
their
life
,
which
is
but
as
a
vapour
,
or
as
a
breath
(
as
the
word
signifies
)
that
vanisheth
in
the
ayre
and
comes
to
nought
:
So
uncertayne
is
every
carnall
man
of
his
owne
spirit
what
it
is
,
or
what
will
become
of
it
,
though
it
grows
up
with
him
,
and
is
of
him
,
and
he
cannot
be
separated
from
it
;
yet
knows
he
not
what
it
is
,
nor
the
thing
whereby
he
maintains
it
;
being
the
very
vanishing
of
the
life
and
spirit
of
the
Son
of
God
,
through
the
insinuations
and
wiles
of
that
Serpent
and
evill
one
,
of
whose
constitution
,
spirit
and
practice
he
himself
is
,
preferring
things
subject
to
carnall
sence
of
greatest
excellency
and
most
to
be
desired
.
Whereas
they
ought
to
say
,
if
the
Lord
will
we
shall
live
and
do
this
or
that
;
that
is
,
the
thing
to
be
sought
after
,
is
the
will
,
or
law
of
God
,
even
that
law
of
the
spirit
of
life
which
is
in
Christ
Jesus
our
Lord
,
whereby
we
live
and
receceive
ability
to
do
every
good
and
acceptable
thing
.
But
contrarily
,
they
glory
in
their
boastings
;
that
is
,
they
glory
,
rejoyce
,
and
make
it
their
only
treasure
to
praise
themselves
,
as
the
word
boast
signifies
;
that
is
,
they
count
the
things
proper
to
the
creature
to
be
their
chief
treasure
and
excellency
,
and
not
the
things
of
the
Creator
.
All
such
rejoycing
or
glorying
(
saith
he
)
is
evill
;
that
is
to
say
,
is
of
that
evill
one
,
namely
the
Devill
.
Whence
he
infers
,
That
he
that
knows
to
do
good
,
and
doth
it
not
,
to
him
it
is
sinne
;
that
is
,
he
that
cannot
but
acknowledg
that
the
things
that
are
of
God
,
which
fade
not
,
nor
vanish
away
,
are
the
chiefe
and
principall
good
to
be
desired
and
sought
after
,
and
preserved
above
the
things
of
the
Creature
,
and
accordingly
to
be
rejoyced
and
gloryed
in
,
in
the
possession
of
them
,
and
yet
notwithstanding
he
chiefly
prefers
and
glories
in
the
things
of
the
Creature
more
then
they
;
this
is
the
sin
of
the
world
,
that
idolizing
of
the
Creature
,
and
setting
it
in
the
place
of
the
Creator
,
which
is
not
to
do
,
or
not
to
be
;
that
goodnesse
that
is
of
God
,
but
is
properly
the
evill
of
that
wicked
one
:
For
who
knowes
not
that
it
is
good
to
seek
after
,
and
to
have
erected
the
best
Citie
order
,
to
be
possessed
of
the
richest
treasure
;
to
be
encamped
in
the
strongest
Host
,
to
be
invested
with
the
wisest
Councell
,
and
to
be
honoured
with
the
most
Princely
dignity
.
And
yet
who
is
it
,
that
prefers
,
and
principally
endeavours
after
in
all
his
travells
and
negotiations
,
that
order
composed
of
God
in
Christ
Jesus
,
that
Citie
of
the
living
God
,
the
chiefest
and
most
eminent
order
that
ever
was
,
who
is
it
that
trades
for
those
treasures
consisting
of
those
divine
and
supereminent
excellencies
compiled
and
topped
up
in
that
inexhaustible
Store-house
of
the
Sonne
of
God
:
and
who
is
he
that
imbodyeth
himselfe
in
that
Army
consisting
of
that
hundred
forty
and
foure
thousand
following
the
Lamb
on
mount
Zion
,
bearing
the
flagge
of
their
Fathers
power
and
authority
written
in
their
fore-heads
,
openly
proclaiming
their
courage
and
magnanimity
to
be
of
God
,
and
not
of
man
?
and
where
is
he
that
prefers
,
and
is
found
in
that
generall
Assembly
of
the
first
born
of
God
,
as
the
choisest
counsell
and
most
grave
advice
extant
,
having
an
equall
Royalty
and
interest
in
all
things
that
concern
the
government
of
the
Kingdome
,
and
of
that
Citie
,
having
a
foundation
,
whose
builder
and
maker
is
God
.
In
a
word
,
put
all
these
things
together
,
and
whatsoever
is
really
and
eternally
good
,
in
that
one
Christ
of
God
,
who
is
the
fountaine
and
also
the
Center
to
which
all
things
tend
and
stand
on
tip-toe
to
stretch
themselves
unto
him
,
that
are
of
God
.
And
who
is
he
that
knows
not
that
Christ
Jesus
,
who
is
God
blessed
for
ever
,
is
the
chiefe
and
most
desirable
good
to
be
gloryed
in
,
and
yet
do
it
not
,
such
are
concluded
under
sinne
by
the
verdict
of
the
spirit
of
God
in
our
Apostle
;
that
is
,
such
as
know
the
best
thing
is
to
be
preferred
and
sought
for
,
though
with
the
neglect
and
losse
of
all
other
things
(
as
he
that
found
the
pearl
in
the
field
,
&
sold
all
that
hee
had
to
purchase
that
field
)
even
so
he
that
cannot
but
confesse
God
to
be
best
of
all
,
and
yet
prefers
his
traffique
in
some
other
things
before
his
attaynment
of
that
,
yea
causing
the
things
of
God
to
stand
aside
and
give
way
to
his
vaine
and
lofty
lusts
(
of
what
nature
or
kind
soever
)
to
satisfie
them
:
That
man
doth
not
the
good
which
he
acknowledgeth
,
or
as
the
word
will
beare
,
he
is
it
not
;
that
is
,
he
is
not
of
the
faith
of
Jesus
,
he
is
not
stated
in
the
condition
of
the
Son
of
God
,
who
seeks
only
to
do
the
will
of
the
Father
,
and
prefers
and
glories
in
that
above
all
things
;
and
he
that
doth
not
that
,
he
is
of
that
evill
one
,
and
doth
the
things
that
are
proper
unto
him
,
being
under
the
state
and
power
of
sinne
,
which
is
as
a
transition
into
the
fifth
Chapter
.
Wherein
observe
two
things
.
-
First
,
The
generall
scope
.
-
Secondly
,
The
particular
parts
of
it
.
1.
For
the
scope
or
end
to
which
the
purpose
of
the
Spirit
is
directed
,
and
that
is
the
death
or
crucification
of
the
Son
of
God
,
that
Just
one
,
as
he
is
intitled
,
vers
.
6.
And
he
that
shall
take
the
scope
and
drift
to
be
otherwise
,
he
misseth
of
that
mark
which
the
Spirit
of
God
directs
unto
,
and
shoots
his
shafts
in
vaine
,
and
this
death
is
layd
down
unto
us
,
and
for
us
in
a
double
respect
.
2.
For
the
parts
of
this
Chapter
,
and
they
are
properly
four
.
1.
The
first
sets
down
unto
us
,
the
death
of
Christ
as
he
is
crucified
in
the
world
,
by
wicked
hands
,
or
corrupt
administrations
through
the
lusts
of
men
,
unto
the
decay
and
death
of
that
law
of
the
spirit
of
life
(
which
is
in
Christ
Jesus
our
Lord
)
in
,
and
by
the
men
of
the
world
,
as
once
the
body
of
Jesus
was
crucified
and
killed
doctrinally
,
by
those
wicked
Jews
and
all
sorts
of
people
then
united
in
one
,
and
this
is
contained
from
the
first
verse
to
the
seventh
.
2.
It
containes
the
depth
of
the
Lord
Jesus
,
as
he
is
crucified
to
the
world
in
respect
of
the
flesh
;
that
is
,
to
all
carnall
and
corrupt
things
contained
in
the
law
of
the
carnall
commandement
,
and
hand
writing
of
humane
Ordinancs
which
is
against
us
,
and
therefore
nailed
unto
his
Crosse
:
And
thus
he
is
slaine
in
the
Saints
,
even
in
all
the
Subjects
that
appertaine
and
belong
to
his
Kingdome
,
which
consists
not
of
the
matters
and
affaires
of
this
present
world
,
and
this
is
expressed
from
vers
.
7.
to
the
12.
3.
It
gives
out
an
eminent
and
universall
Prohibition
,
backed
with
an
exhortation
,
together
with
the
danger
ensuing
the
not
observing
thereof
,
and
that
is
contained
in
verse
12.
4.
It
sets
beforre
us
,
or
rather
romidgeth
our
hearts
to
finde
out
in
us
,
and
to
bring
forth
by
us
those
excellent
and
admirable
fruits
which
spring
up
in
the
godly
from
the
death
of
Christ
,
and
observation
of
the
prohibition
abovesaid
.
The
Irradian
beames
whereof
are
shed
forth
from
verse
12.
to
the
end
of
the
Epistle
.
And
first
of
the
death
of
Christ
,
as
he
is
crucified
in
the
world
,
in
respect
of
his
proper
spirit
and
vertue
,
&
that
by
wicked
hands
and
administrations
both
of
Jewes
and
Gentiles
,
that
is
,
such
as
are
strict
in
Religion
according
to
the
literall
command
and
historicall
notion
,
being
engaged
thereto
by
that
spirit
of
bondage
,
and
of
fear
,
and
others
loose
and
licentious
,
not
having
the
bond
of
the
spirit
of
God
upon
them
.
But
using
the
liberty
of
the
Gospell
as
an
occasion
to
the
flesh
,
surreptitiously
encouraging
themselves
thereby
to
all
excesse
of
ryot
in
the
inordinate
use
of
carnal
and
vanishing
things
that
perish
in
the
use
,
and
this
is
done
by
men
of
all
ranks
and
qualities
,
that
are
not
become
one
in
that
chiefe
and
principal
goodnes
;
reckoning
themselves
as
nothing
in
account
,
but
as
themselves
;
their
place
,
authority
,
and
dignity
takes
its
being
,
and
is
summed
up
in
that
State
,
office
,
and
dignity
of
the
Sonne
of
God
,
otherwise
they
are
such
as
glory
and
boast
in
themselves
,
which
rejoycing
is
evil
,
namely
of
that
wicked
one
;
wherefore
he
saith
,
vers
.
1.
Vers
.
1.
Go
too
now
yee
rich
men
,
weepe
and
howle
for
your
miseries
that
shall
come
upon
you
.
OUr
Apostle
here
expresseth
himselfe
to
the
wealthy
of
the
world
as
rich
men
,
or
collectively
(
Rich
man
)
as
of
all
in
one
;
that
is
,
man
of
Sin
,
or
men
of
Belial
,
who
greed
and
gripe
after
all
manner
of
good
(
falsely
so
called
)
in
the
neglect
of
that
one
and
alone
goodnesse
in
Christ
,
that
one
thing
necessary
,
that
better
or
best
part
,
which
can
never
be
taken
from
him
,
who
chooseth
it
as
his
chiefe
and
only
treasure
.
But
to
make
choise
of
,
and
to
rejoyce
and
glory
in
,
as
an
only
and
rich
trade
and
treasure
besides
that
,
is
to
stiflle
in
themselves
,
and
suffocate
the
life
and
spirit
of
the
Lord
Jesus
,
which
is
thereby
extinct
,
and
in
them
breaths
not
.
He
bids
them
therefore
,
Go
too
now
,
or
come
on
,
as
if
he
would
encourage
them
in
their
course
.
A
like
phrase
is
used
,
Gen.
11.
at
the
building
of
Babell
,
Go
too
now
,
or
come
on
;
give
a
word
of
exhortation
and
encouragement
one
to
another
for
the
furtherance
of
your
worke
:
As
if
he
should
say
,
Take
your
liberty
,
use
your
accustomed
trade
and
traffique
to
get
and
gather
in
abundance
of
your
corruptible
riches
,
that
moth
and
rust
can
seize
upon
;
and
spare
no
pains
,
misse
of
no
opportunity
to
make
your selves
excellent
,
and
glory
in
it
;
only
with
this
proviso
,
namely
that
you
will
assure
your selves
of
the
income
and
proper
return
,
together
with
your
adventure
,
and
this
your
practice
,
upon
that
condition
,
take
your
best
advantage
,
and
full
swinge
in
your
course
,
for
the
just
resists
you
not
,
as
is
expressed
,
verse
6.
For
the
Gospel
of
God
is
not
a
hinderer
of
wickednesse
in
the
men
of
Belial
,
no
more
then
the
sop
which
Christ
gave
to
Judas
,
together
with
his
speech
thereupon
,
What
thou
dost
do
it
quickly
,
hindered
him
not
in
the
execution
of
so
trayterous
an
office
;
for
it
is
a
savour
of
death
unto
death
unto
the
unbelievers
,
and
of
no
lesse
power
to
accomplish
it
,
through
that
spirit
which
is
in
the
world
,
then
it
is
of
vertue
to
be
a
favour
of
life
unto
life
in
the
Saints
through
that
spirit
which
is
in
them
:
And
it
is
as
unpossible
that
one
member
of
that
body
of
sinne
should
come
to
the
knowledg
of
the
truth
,
as
it
is
that
any
one
of
the
chosen
of
God
should
be
deceived
with
errour
and
wiles
of
Sathan
,
which
Christ
affirms
it
is
unpossible
they
should
be
deceived
.
For
as
Christ
keeps
his
family
intire
and
compleat
,
So
that
none
of
them
is
lost
but
that
sonne
of
perdition
,
that
the
Scripture
might
be
fulfilled
,
in
point
of
wrath
proportionable
to
grace
and
mercy
,
which
sonne
of
perdition
(
comprehending
all
the
children
of
destruction
)
was
lost
once
and
for
ever
.
Even
so
doth
Antichrist
mayntaine
his
interest
in
all
the
seed
of
the
Serpent
,
and
parteth
with
none
,
only
that
lost
sheep
of
the
house
of
Israel
,
as
a
brand
is
plucked
out
of
the
fire
,
being
found
to
be
one
of
the
flock
of
God
once
and
for
ever
.
No
marvell
then
,
though
our
Apostle
saith
,
Go
too
now
,
unto
the
wicked
and
wealthy
(
in
point
of
Pharisaical
excellencies
)
for
as
the
state
of
death
and
darknesse
discovered
by
the
Gospel
,
doth
sharpen
and
provoke
the
godly
unto
joy
&
thankfulness
for
their
deliverance
and
escape
therefrom
:
Even
so
doth
the
state
of
life
and
peace
discovered
in
the
Saints
by
the
same
Gospel
sharpen
&
provoke
the
wicked
to
enmity
and
despair
,
which
is
the
expelling
of
the
spirit
of
God
,
&
quenching
the
same
in
themselves
:
Therefore
he
bids
them
weep
&
howl
for
the
misery
that
cometh
upon
them
;
hereby
,
and
by
weeping
he
signifies
unto
them
the
departure
and
loss
of
all
good
,
even
that
life
of
the
Lord
Jesus
,
whom
they
crucifie
afresh
unto
themselves
,
and
make
a
mock
of
him
,
in
whose
life
all
goodnesse
is
treasured
up
,
and
comprehended
,
which
unto
them
is
vanished
as
a
vapour
;
therefore
he
bids
them
weepe
,
for
the
losse
of
good
causeth
tears
:
and
by
howling
,
he
minds
them
of
that
present
wrath
and
torture
which
abides
upon
them
,
and
possesseth
them
;
which
however
it
may
lye
as
Dormant
for
a
time
,
yet
this
sin
of
killing
Chrst
in
the
Spirit
,
is
the
same
with
that
of
Caines
killing
his
brother
,
and
lies
at
the
door
,
as
the
proper
and
only
in-let
of
the
deluge
of
Gods
wrath
into
the
soule
,
and
indeed
into
the
world
.
For
it
cuts
off
the
Sonne
of
God
from
being
propagated
and
brought
forth
in
the
world
,
according
to
the
spirit
and
power
proper
to
himselfe
:
as
that
wicked
act
of
Cain
cut
him
off
from
being
brought
forth
in
his
geneologie
after
the
flesh
,
in
the
way
of
Abel
,
and
so
makes
a
nullity
of
Schin
,
that
makes
all
things
,
and
therefore
must
have
all
guilt
in
it
,
which
is
the
doore
and
in-let
for
execution
of
vengeance
:
Therefore
he
adds
,
for
the
misery
that
shall
come
upon
you
;
or
as
the
word
may
be
read
in
the
present
tense
,
is
come
upon
you
;
For
in
these
twain
,
that
is
to
say
,
in
the
losse
of
all
good
,
and
the
possession
of
all
evill
,
perfect
misery
and
wretchednesse
doth
consist
.
The
word
translated
Howle
in
the
Hebrew
is
Shadad
,
and
signifies
to
destroy
;
of
which
Zadai
is
derived
,
a
title
given
unto
God
signifying
power
,
or
Almighty
;
and
here
is
an
elegant
allusion
unto
the
etymologie
of
the
originall
phrase
used
by
the
Prophets
,
signifying
unto
us
,
that
no
less
then
Gods
Almighty
power
is
exercised
and
put
forth
to
the
utmost
,
in
the
scattering
and
destruction
of
all
such
as
stifle
the
Son
of
God
in
the
breathings
of
his
holy
Spirit
in
themselves
,
by
preferring
&
glorying
in
other
things
before
it
;
or
as
it
is
in
others
,
by
vilifying
,
contemning
,
and
persecuting
it
,
whereupon
the
next
phrase
is
brought
in
,
viz.
Vers
.
2.
Your
riches
are
corrupted
,
and
your
garments
are
motheaten
.
THat
is
,
all
the
substance
they
enjoy
,
boast
of
,
and
glory
in
,
is
putrified
and
changed
from
that
which
otherwise
,
and
else-where
it
is
,
for
they
adulterate
the
holy
word
of
God
unto
themselves
,
by
subjecting
and
prostrating
the
same
unto
their
owne
lusts
,
of
pride
,
cruelty
,
and
vain-glory
,
as
though
such
things
were
the
naturall
fruits
of
it
;
they
bring
them
forth
,
and
also
nourish
and
foster
them
by
it
,
as
a
Harlot
doth
a
child
in
an
adulterous
way
;
that
is
,
after
the
way
of
the
letter
,
that
kills
,
and
not
in
the
way
of
the
Spirit
,
that
gives
out
the
life
of
the
Lord
Jesus
.
Therefore
it
is
that
above
he
calls
them
adulterers
and
adulteresses
,
telling
them
that
the
love
of
the
world
is
enmity
with
God
,
that
is
,
that
which
the
world
counts
love
in
the
height
and
top
of
affection
,
is
the
proper
malice
and
enmity
of
Caine
,
whereby
he
kills
and
crucifies
him
who
is
not
ashamed
to
call
his
Saints
brethren
,
being
flesh
of
their
flesh
,
and
bone
of
their
bone
.
And
we
must
know
that
there
is
a
unity
in
the
Harlot
,
as
well
as
in
the
true
Espousall
:
For
hee
that
is
joyned
unto
an
harlot
is
one
flesh
,
for
two
(
saith
he
)
shall
be
one
flesh
.
By
twaine
there
,
is
not
meant
creature
and
creature
joyned
together
,
but
God
and
the
Creature
are
become
one
in
that
way
of
the
harlot
;
that
is
,
they
are
become
one
carnall
,
corrupt
,
and
sinfull
estate
;
for
there
is
as
neere
a
unity
between
God
and
man
,
in
that
man
of
Sin
unto
all
unrighteousnesse
,
in
prophaning
all
the
holy
things
of
God
unto
destruction
,
in
which
the
holy
one
is
cleare
from
being
a
proper
actor
or
agent
in
any
of
them
all
,
as
there
is
in
Christ
that
man
of
God
,
unto
all
righteousnesse
and
holinesse
,
by
setting
sinfull
man
apart
to
all
honour
in
salvation
,
whereby
being
joyned
unto
the
Lord
,
is
made
one
spirit
with
him
;
that
is
,
they
twayn
are
but
one
holy
,
happy
,
and
righteous
estate
and
condition
,
wherein
man
is
excluded
from
being
any
proper
agent
or
actor
,
as
in
any
thing
proper
and
naturall
to
the
Creature
:
So
that
man
putrifies
and
corrupts
the
Son
of
God
in
himselfe
through
principles
and
aptitudes
of
mind
proper
to
a
Creature
,
but
not
unto
God
,
subjecting
the
things
of
God
to
the
law
of
the
carnall
Commandement
,
naturally
ingraffed
and
written
in
mans
spirit
,
which
is
the
law
of
sin
and
death
.
And
God
sanctifies
and
makes
holy
man
in
himselfe
through
principles
and
aptitudes
proper
to
the
Creator
himselfe
,
and
not
unto
the
Creature
,
by
subjecting
it
to
the
will
of
God
according
to
his
wisdome
,
which
is
that
state
of
righteousnesse
,
and
law
of
the
spirit
of
life
,
which
is
in
Christ
Jesus
our
Lord
.
The
proper
riches
and
excellencies
of
the
world
then
are
corrupted
,
and
are
become
the
proper
mammon
of
iniquitie
;
for
however
they
may
count
upon
truth
to
come
within
the
compasse
of
their
estates
and
reckonings
,
to
advance
their
excellencies
thereby
,
yet
it
is
corrupted
unto
them
,
for
they
have
changed
the
truth
of
God
into
a
lye
.
Indeed
they
lay
claime
to
Jesus
as
a
Saviour
,
on
whom
they
hang
all
their
vanishing
,
carnall
,
and
Spider-web
like
hopes
.
But
he
is
corrupted
,
and
as
a
moth
in
them
,
being
become
Shadad
,
or
Shedim
,
a
waster
and
destroyer
.
They
monopolize
Churches
and
Congregations
of
God
unto
themselves
,
but
they
are
corrupted
,
and
are
become
Synagogues
of
Satan
,
and
an
assembly
of
evill
doers
.
For
they
are
no
true
Church
of
Christ
,
or
congregation
of
the
first
born
of
God
(
whose
names
are
recorded
in
heaven
)
that
so
expound
the
word
of
God
,
as
they
can
but
apply
some
one
part
thereof
as
their
present
ornament
and
furniture
,
for
they
may
as
well
(
as
indeed
they
do
)
lay
aside
some
part
of
Christ
for
the
present
,
and
so
divide
him
,
and
make
a
nullity
of
him
,
as
to
lay
aside
some
part
of
the
word
of
God
,
as
not
in
present
use
in
their
dayes
,
being
a
garment
not
holding
proportion
with
their
composed
body
.
But
the
true
Church
knowes
that
the
end
of
the
Law
is
Christ
,
and
can
tell
how
to
adorn
it selfe
in
all
ages
,
with
those
ancient
orders
extant
in
Abrahams
family
,
as
also
with
all
the
ornaments
exercised
amongst
those
Princely
Tribes
,
or
Scepters
of
Israel
,
as
under
the
conduct
of
Moses
and
Aaron
,
Caleb
and
Joshuah
,
Deborah
and
Barak
,
David
and
Samuel
,
Christ
and
the
Disciples
,
the
Apostles
and
all
Nations
.
Yea
,
and
as
under
the
conduct
and
ministery
of
that
Angelical
constitution
and
order
set
forth
unto
them
in
that
book
of
the
Revelations
,
that
all
shall
harmonize
and
agree
as
one
joyfull
and
triumphant
song
,
and
shout
of
deliverance
,
righteousnesse
,
and
salvation
.
And
when
the
Sun
of
righteousnesse
lends
his
irradian
beames
through
any
of
these
bright
clouds
of
witnesse
,
commending
it selfe
unto
us
in
any
of
those
particular
wayes
of
administration
,
wherein
the
Saints
of
God
have
been
exhaled
and
gathered
up
into
unity
and
intimacy
with
the
Lord
:
Yea
,
when
any
of
the
Saints
do
Evangelize
out
of
any
of
the
fore-named
Administrations
,
they
can
effectually
and
assumptively
express
that
significant
word
Selab
;
which
in
a
way
of
asseveration
,
as
also
of
elevation
of
the
same
thing
,
affirms
it
to
have
a
present
being
,
and
reall
appearance
,
abiding
without
any
end
or
cessation
thereof
,
of
which
nature
the
things
proper
to
the
Son
of
God
exist
.
And
of
such
nature
is
the
word
of
God
in
all
its
wayes
of
administration
,
being
rightly
interpreted
;
and
such
as
manifest
and
declare
it
otherwise
,
they
may
indeed
assume
the
riches
and
glory
of
a
Church
,
and
boast
of
it
as
these
do
,
but
it
is
a
corrupted
,
a
vanishing
,
and
vaporous
one
.
Therefore
he
saith
,
That
their
garments
are
motheaten
,
that
is
,
all
their
honourable
Ornaments
,
wherein
the
Minister
for
the
encrease
and
deifying
of
their
corrupted
treasure
,
are
inervated
,
and
voyd
of
vertue
;
for
the
very
substance
,
pith
,
and
marrow
of
them
is
consumed
and
wasted
:
so
that
when
shee
put
them
on
to
appeare
glorious
,
then
their
nakednesse
appears
to
all
men
,
so
as
they
glory
in
their
shame
through
minding
earthly
things
.
It
is
a
gorgeous
garment
the
world
puts
on
in
that
point
of
its
Ministry
consisting
of
an
imputed
Righteousnesse
,
resident
in
another
,
but
not
in
him
that
confesseth
it
;
this
garment
hath
lyen
so
long
in
that
Arke
of
Tradition
,
that
it
is
moth-eaten
,
the
strength
and
vertue
of
it
is
taken
away
,
and
it
was
brought
out
of
the
treasury
of
a
carnal
Christ
,
who
is
sometimes
present
with
,
and
sometimes
remote
from
his
Church
.
So
that
in
his
absence
they
are
forced
to
form
unto
themselves
an
imaginary
righteousnesse
;
for
it
is
a
meer
Emedullatus
,
the
pith
and
marrow
of
righteousnesse
is
taken
away
.
For
that
righteousnesse
which
is
professed
out
of
,
or
at
a
distance
from
the
spirit
of
Christianity
,
when
or
in
whomsoever
that
spirit
appears
,
is
not
the
rigteousnesse
of
him
who
is
really
present
with
,
or
in
his
Saints
to
the
end
of
the
world
,
that
is
,
to
the
ending
and
vanishing
of
all
such
worldly
and
carnall
conceptions
in
the
publication
of
the
Gospel
.
For
if
we
give
another
form
to
the
righteousnesse
of
Christ
,
differing
in
the
nature
,
efficacy
,
or
dignity
in
the
professor
,
from
that
which
it
is
in
the
professed
,
it
is
not
the
righteousnesse
which
is
by
the
faith
of
the
sonne
of
God
.
For
as
faith
is
alike
reall
and
resident
in
all
that
come
unto
God
,
even
so
is
righteousnesse
,
and
He
that
comes
unto
God
,
must
beleeve
that
God
is
;
that
is
,
that
he
is
that
to
him
,
or
in
him
,
that
he
comes
unto
him
;
for
what
ever
it
is
,
which
is
that
glorious
reward
or
end
given
,
or
accomplished
in
all
the
diligent
seekers
of
him
;
never
did
any
come
to
God
but
by
faith
,
for
it
is
the
hypostasis
,
or
being
of
God
and
man
in
one
and
the
same
condition
;
for
it
is
said
of
our
spiritual
David
,
He
believed
,
and
therefore
he
spake
;
we
also
believe
,
and
we
also
speake
.
Faith
never
differed
in
nature
,
form
and
vertue
in
any
,
for
then
it
were
not
of
God
,
but
of
the
Creature
,
no
more
doth
righteousnesse
;
for
where
the
righteousnesse
of
God
admits
of
distinction
in
the
same
relation
and
respect
,
as
in
point
of
justification
,
if
the
man
Christ
or
Jesus
stand
righteous
before
God
,
by
a
righteousnesse
in
himselfe
;
that
is
,
in
that
individuall
,
and
the
Saints
of
God
stand
righteous
by
that
which
is
in
another
,
and
not
in
that
individuall
justified
;
that
is
not
the
righteousnesse
of
Christ
,
it
is
not
the
simplicity
of
him
,
but
is
made
a
compound
;
Christ
is
made
voyd
to
such
.
Christ
differs
not
in
any
of
his
excellencies
whereever
they
are
in
use
,
nor
did
he
ever
come
to
deny
the
inheritance
between
brethren
,
but
to
state
the
whole
Kingdome
entirely
as
upon
one
only
sonne
,
in
whom
soever
possesseth
any
part
thereof
,
even
as
the
first-born
of
God
:
but
if
the
world
should
not
go
upon
mans
principles
to
make
one
man
as
a
Monarch
in
heaven
,
it
would
harldly
maintaine
the
Monarchies
upon
the
earth
.
But
as
it
is
in
the
kingdome
of
God
,
so
it
is
in
all
the
things
of
God
,
and
his
kingdome
is
an
everlasting
kingdome
,
and
so
is
his
righteousnesse
;
but
the
Doctors
of
the
world
have
no
use
of
their
imputed
righteousnesse
;
when
once
their
inherent
sanctity
is
perfected
,
they
may
as
well
put
an
end
to
the
Kingdome
of
God
,
and
become
companions
of
the
bruit
beasts
,
as
to
put
an
end
to
the
use
of
any
thing
that
appertayns
and
belongs
to
the
Sonne
of
God
in
his
Saints
.
We
conclude
therefore
,
that
imputed
righteousnesse
in
the
worlds
acceptation
is
a
moth-eaten
garment
,
a
meer
phylosophicall
distinction
of
Antichrist
,
to
delude
the
world
.
Of
like
worth
is
the
garment
of
their
sanctification
,
wherein
they
so
confidently
enwrap
themselves
,
for
they
hold
it
to
be
a
holinesse
subject
to
increase
and
diminution
;
and
then
it
must
be
a
creature-like
holinesse
,
and
not
a
God-like
,
which
is
holinesse
of
truth
,
or
the
truth
of
holinesse
,
which
is
not
found
but
in
the
Son
of
God
,
which
cannot
admit
of
abatements
,
for
that
is
proper
to
a
creature
from
whose
strength
proceeds
all
their
power
of
performances
.
Againe
,
the
holinesse
professed
by
the
world
(
that
is
by
carnall
men
)
may
have
the
vertue
and
office
of
Prayer
in
it
,
but
not
of
prophesie
also
:
and
it
may
have
the
vertue
&
office
of
prophesie
in
it
,
but
not
the
vertue
of
healing
also
;
this
is
a
moth-eaten
holinesse
,
the
vertue
and
power
of
the
Son
of
God
is
eaten
out
of
it
,
Christ
is
crucified
in
such
according
to
the
spirit
.
For
take
away
one
of
the
vertues
of
Christ
,
and
they
all
vanish
,
for
he
is
that
bundle
of
life
bound
up
without
parting
,
or
any
separation
:
His
vesture
is
seamelesse
,
and
goes
all
one
way
by
lot
and
inheritance
,
whether
it
be
the
robe
of
mercy
in
his
,
or
the
garment
of
vengeance
in
them
that
so
crucifie
him
,
it
may
not
be
divided
.
So
that
he
who
denies
a
Christian
to
have
power
and
authority
from
God
to
publish
and
preach
unto
the
world
the
mystery
of
salvation
contained
in
the
Gospel
,
may
as
well
deny
him
power
to
pray
,
or
to
believe
,
or
the
grace
of
remission
of
his
sins
,
expressed
and
declared
in
those
glad
tidings
.
For
the
grace
of
Christ
is
as
truly
collective
in
the
subsistance
of
it
,
as
distributive
;
whosoever
therefore
receives
freely
,
that
party
hath
a
like
vertue
also
freely
to
give
.
Moreover
the
world
(
who
by
wisdome
know
not
God
)
teach
by
that
wisdome
that
a
Christian
may
be
possessed
with
,
and
have
the
enjoyment
of
the
spirit
of
Christ
,
that
holy
spirit
of
the
Son
of
God
,
and
yet
the
humane
nature
of
Christ
not
present
,
but
wholy
absent
and
remote
in
another
place
;
these
men
may
aswel
upon
like
ground
professe
themselves
to
be
members
of
Christ
,
but
not
of
his
body
;
for
of
his
Saints
he
saith
,
Ye
are
flesh
,
of
my
flesh
,
and
bone
of
my
bone
,
not
of
another
.
So
that
the
two
natures
in
Christ
(
according
to
the
mystery
of
salvation
in
the
Gospel
)
are
of
the
same
extent
that
his
mysticall
body
is
,
and
are
co-apparent
to
the
wisdome
of
God
in
whomsoever
it
is
.
For
the
spirit
of
Christ
never
uttered
or
manifested
it selfe
,
but
as
the
son
of
sorry
man
utters
and
manifests
himselfe
in
,
and
by
such
principles
and
abtitudes
as
are
proper
and
peculiar
to
the
living
and
eternall
God
,
taking
their
being
and
form
from
the
wisdome
and
power
of
God
,
and
not
from
the
policie
and
power
of
a
creature
;
for
without
the
Coagulation
of
these
twayn
,
there
is
no
spirit
of
Christ
made
manifest
,
nor
is
it
in
its
operation
.
Therefore
to
separate
the
spirit
of
Christ
from
the
humane
nature
of
Christ
,
in
any
of
its
operations
,
is
to
make
a
nullity
of
Christ
,
the
faith
of
such
persons
is
vaine
,
their
holy
garments
of
the
Ministry
are
moth-eaten
,
their
righteousnesse
is
the
righteousnesse
of
the
Scribes
and
Pharisees
,
which
enter
not
into
the
kingdome
,
and
their
proper
holinesse
is
the
purification
of
the
flesh
,
purging
themselves
of
all
the
operations
of
the
spirit
of
life
,
that
no
ray
or
beame
thereof
be
found
upon
them
,
which
a
wicked
man
is
as
careful
of
,
as
the
Saints
of
God
are
of
being
stained
and
spotted
with
the
flesh
.
For
if
we
gather
not
up
,
and
take
in
true
man
into
all
the
operations
proper
to
the
spirit
of
God
,
wee
dis-unite
and
separate
that
which
the
wisdome
of
God
hath
so
curiously
embroydered
and
wrought
up
together
;
for
the
spirit
of
Christ
and
of
God
quickneth
only
to
that
blessed
estate
and
condition
of
the
Son
of
God
,
and
not
to
any
other
;
even
as
a
rationall
spirit
filled
with
artificiall
principles
to
find
out
the
nature
and
cause
of
things
,
quickneth
only
unto
that
state
and
condition
of
man-kind
,
and
not
unto
the
condition
of
any
other
creature
upon
the
earth
.
Vers
.
3.
Your
gold
and
your
silver
is
canckered
,
and
the
rust
of
them
shall
be
a
witnesse
against
you
,
and
shall
eate
your
flesh
as
fire
;
yee
have
heaped
treasure
together
for
the
last
dayes
.
AS
Gold
and
Silver
are
the
most
precious
and
durable
mettals
in
the
account
and
use
of
man
;
so
righteousnesse
and
holinesse
are
the
diadem
and
duration
of
the
Gospel
of
the
Kingdom
,
the
son
of
God
,
and
they
are
reckoned
here
as
their
Silver
and
Gold
,
who
crucifie
the
love
of
life
and
glory
;
no
otherwise
but
as
sinne
is
reckoned
upon
Christ
,
where
it
is
said
,
that
he
was
made
sin
for
us
who
knew
no
sinne
;
even
so
these
are
made
righteous
that
know
no
righteousnesse
of
God
in
Christ
.
For
the
just
and
unjust
are
made
of
like
,
yea
of
the
very
same
matter
,
for
God
and
man
are
really
to
be
considered
both
in
the
one
and
in
the
other
,
and
otherwise
the
true
state
of
life
and
death
canot
be
rightly
composed
,
neither
is
the
gospel
and
faith
of
the
Son
of
God
preached
.
For
in
what
tone
,
sence
,
or
respect
man
may
be
said
to
be
in
that
worke
of
salvation
wrought
by
Christ
,
and
participate
in
the
power
and
glory
thereof
;
In
like
sence
may
the
Sonne
of
God
be
said
to
be
,
and
is
in
that
work
of
destruction
,
and
participates
in
the
defect
and
shame
thereof
.
For
as
the
wisdome
of
God
in
that
way
of
Christ
,
purifies
and
cleanseth
that
earthly
and
corruptible
nature
of
man
(
in
its
taking
of
it
into
unity
)
from
all
sin
and
uncleanesse
unto
a
state
and
condition
becoming
the
Sonne
of
the
holy
and
eternal
God
;
even
so
doth
the
wisdome
of
man
,
or
of
the
flesh
(
in
taking
hold
of
,
and
searching
into
the
things
of
God
)
corrupt
and
defile
unto
,
or
in
it selfe
,
that
holinesse
and
puritie
which
is
in
the
word
,
or
Sonne
of
God
,
unto
a
state
and
condition
proper
and
peculiar
to
that
man
of
sinne
,
and
son
of
perdition
;
for
the
world
by
widome
knows
not
God
;
that
is
,
through
its
proper
wisdome
and
Serpentine
policie
,
is
blinded
and
become
ignorant
of
him
:
So
that
there
is
a
true
and
reall
proportion
between
the
mistery
of
God
in
Christ
,
and
the
mistery
of
iniquity
in
Antichrist
,
else
the
state
of
the
wicked
could
not
have
in
it
an
Almighty
power
of
wrath
and
displeasure
,
as
the
state
of
the
Saints
hath
in
it
an
allsufficiency
of
mercy
and
love
,
for
the
proper
Original
and
fountaine
of
each
is
in
themselves
,
and
not
in
another
,
that
is
to
say
,
the
proper
fountaine
of
love
and
mercy
is
in
Christ
,
and
not
else-where
to
be
found
;
and
the
proper
fountaine
of
wrath
and
displeasure
is
in
Antichrist
,
and
not
founded
else-where
:
So
that
righteousnesse
and
holinesse
of
the
word
of
God
,
or
Sonne
of
God
;
for
it
is
not
the
word
,
but
in
its
creating
virtue
,
as
it
frames
it selfe
in
Christ
,
and
this
word
is
canckered
in
the
world
;
for
God
and
man
(
in
a
mistery
)
are
become
a
corrupt
estate
and
condition
in
that
way
of
Antichrist
,
directly
contrary
unto
that
oriental
Gold
,
and
seven
times
purified
silver
that
is
in
Jesus
Christ
:
and
that
party
who
is
ignorant
of
the
mistery
of
iniquity
in
the
corrupting
and
adultrating
of
the
word
of
God
,
may
talk
of
the
unity
that
is
in
Christ
Jesus
,
purifying
&
making
chast
mans
nature
in
that
word
of
God
;
but
it
is
onely
as
he
hath
received
it
by
tradition
,
from
Libraries
,
Councels
,
and
Accademical
courses
;
but
the
revelation
of
the
spirit
he
knows
not
,
the
onely
means
of
the
conveyance
of
the
knowledge
thereof
.
The
purest
mettal
thus
changed
becoms
rust
;
and
that
is
,
first
,
witnesse
against
them
;
secondly
,
It
eates
their
flesh
as
fire
.
Rust
we
know
is
the
putrifaction
and
filthinesse
of
mettals
contracting
it selfe
,
and
arising
from
the
not
using
thereof
;
even
so
the
not
exercising
and
putting
into
use
the
righteousnesse
and
holinesse
of
the
word
of
God
,
that
royal
law
of
the
spirit
,
is
the
contraction
&
raising
up
of
the
vision
and
corrupt
desires
of
the
flesh
,
which
is
the
very
cancker
,
spot
,
and
staine
of
the
soule
,
that
it
becoms
reprobate
Silver
thereby
,
not
to
passe
for
currant
to
any
in
the
kingdome
of
God
.
First
,
and
this
rust
by
this
means
contracted
,
is
a
witnesse
against
them
,
that
they
have
put
the
just
one
to
death
,
as
it
is
exprest
in
Ver.
6.
For
as
the
use
and
exercise
of
the
law
of
the
spirit
in
the
declaration
of
the
virtue
of
Christ
Jesus
,
the
contraction
and
Emitto
whereof
,
is
the
splendant
brightnesse
of
Christianity
,
testifying
unto
all
men
,
that
therein
consists
the
crucification
of
the
flesh
in
all
the
affections
and
lusts
of
it
.
Even
so
the
exercise
of
the
law
of
the
flesh
in
the
contraction
and
sending
forth
of
the
desires
and
affections
thereof
,
testifies
unto
all
men
that
therein
consists
the
crucification
and
death
of
Christ
Jesus
according
to
the
spirit
,
testifying
an
eternal
guilt
upon
an
act
of
such
nature
as
that
is
,
which
is
of
no
lesse
concernment
then
the
kissing
of
the
Son
of
the
eternal
God
.
Secondly
,
It
eates
their
flesh
as
fire
;
now
we
know
that
as
rust
eateth
and
consumeth
the
mettals
in
which
it
breeds
,
so
doth
fire
consume
and
destroy
the
fuel
in
which
it
fastneth
it selfe
,
and
taketh
hold
,
and
without
fuell
the
fire
ceaseth
;
for
take
away
fuel
,
and
the
fire
goeth
out
.
Now
the
proper
fuel
wherein
the
wrath
of
God
kindleth
it selfe
,
is
the
wisdome
of
the
flesh
:
so
that
take
away
that
,
and
the
fire
thereof
goeth
out
;
it
is
not
without
that
,
no
more
then
fire
is
without
fuel
,
and
therefore
no
creature
in
the
world
is
capable
of
the
eternal
wrath
of
God
,
but
onely
mankinde
,
no
more
then
any
can
be
in
a
capacity
of
the
consolation
of
God
,
but
such
as
are
indued
with
his
wisedome
.
For
as
the
consolations
of
God
kindle
themselves
,
and
become
extant
,
through
that
wisdome
of
God
,
which
hath
given
it selfe
so
glorious
and
an
eternal
forme
in
all
the
virtue
,
relations
,
and
respects
that
are
between
God
and
man
in
Christ
,
without
which
the
consolations
could
not
be
,
no
more
then
the
eye
can
see
without
light
,
or
a
house
stand
without
the
pillars
and
joynts
of
it
;
even
so
the
jealousie
and
wrath
of
Almighty
God
kindles
it selfe
,
becomes
extant
,
and
in
exercise
,
through
the
wisdome
of
the
flesh
,
setting
such
a
forme
on
the
operations
,
relations
,
and
respects
,
as
are
conversant
in
the
state
of
Antichrist
between
God
and
man
.
For
the
wisdome
of
the
creature
,
or
carnal
law
,
is
wrath
unto
execution
against
such
as
use
cruelty
to
the
innocent
,
especially
in
the
highest
degree
;
and
when
the
proper
operations
of
the
word
according
to
the
carnal
law
are
made
manifest
,
it
shall
appear
that
they
have
exercised
cruelty
against
the
innocent
Son
of
God
,
&
that
then
in
the
highest
degree
,
in
putting
him
to
death
in
all
that
livelyhood
and
operation
of
his
holy
spirit
which
is
not
permitted
to
exercise
it selfe
,
or
breath
in
them
,
whereupon
they
must
of
necessity
by
that
their
wisdome
judge
,
condemn
,
and
execute
wrath
upon
themselves
,
which
could
not
hold
proportion
with
this
their
fact
;
but
as
the
power
of
God
kindles
it selfe
therein
,
yet
so
as
the
proper
power
and
spirit
of
God
is
not
any
cause
or
original
thereof
,
that
is
,
of
their
torment
,
but
man
himselfe
is
the
proper
cause
and
fountaine
thereof
,
out
of
which
it
for
ever
floweth
.
For
as
the
soule
of
man
is
kindled
and
inflamed
through
the
wisdome
of
God
with
the
love
and
consolations
of
God
,
yet
the
soule
of
the
creature
is
no
proper
original
or
fountaine
thereof
,
for
they
are
the
love
,
and
comforts
of
the
Creator
,
and
not
of
a
creature
,
yet
is
the
creature
conversant
and
active
in
them
,
even
so
the
power
and
spirit
of
God
kindles
it selfe
,
through
the
wisedome
of
the
flesh
(
the
literall
voice
of
the
Scriptures
written
in
all
mens
hearts
)
in
wrath
and
displeasure
,
and
is
conversant
and
infinitely
active
therein
;
yet
is
the
spirit
and
power
of
God
no
proper
original
or
fountaine
of
wrath
,
but
the
wisedome
and
spirit
of
the
creature
is
the
proper
cause
and
fountaine
of
it
,
therefore
it
is
sayd
of
the
Lord
,
fury
is
not
in
me
.
We
must
remember
then
,
that
when
the
Scriptures
ascribe
unto
man
,
love
,
joy
,
peace
,
grace
,
mercy
,
glory
,
power
,
and
virtue
proper
unto
the
Saints
,
they
are
such
as
God
is
the
fountaine
and
cause
of
,
and
not
the
creature
,
yet
are
they
the
excellency
of
the
Sonne
of
God
,
who
is
not
without
the
creature
,
though
he
be
God
blessed
for
ever
.
So
likewise
when
we
see
the
Scriptures
ascribe
unto
God
anger
,
wrath
,
fury
,
displeasure
,
and
vengence
,
which
are
proper
unto
the
wicked
;
they
are
such
as
the
creature
is
the
proper
fountaine
and
original
of
,
and
not
God
;
yet
are
they
not
without
God
,
but
are
the
proper
exercise
of
that
man
of
sinne
,
and
sonne
of
perdition
,
yea
of
that
Shadad
,
or
Shedim
,
that
destroyer
of
man
kinde
,
who
is
the
God
of
this
world
;
the
Prince
that
ruleth
in
darknesse
,
which
is
accursed
for
ever
.
And
as
for
such
devils
,
as
are
composed
through
that
conjuration
of
academicall
Nations
,
from
literall
expressions
of
the
Scriptures
,
as
connexions
of
the
dictates
of
their
own
hearts
;
we
skill
not
,
but
give
glory
to
God
,
both
in
mercy
,
and
severity
,
in
the
exercises
of
them
,
and
so
the
rest
is
an
infallible
testimony
and
witnesse
of
the
nature
and
practice
of
Satan
himselfe
the
God
of
this
wicked
world
,
therefore
the
Apostle
saith
,
We
know
that
we
are
of
God
,
and
the
world
is
of
that
wicked
one
(
as
the
word
is
)
that
is
,
of
the
Devill
,
the
off-spring
and
seed
of
the
Serpent
accursed
from
the
beginning
.
3.
He
addes
therefore
in
the
third
place
,
Ye
have
he
aped
treasure
together
for
the
last
day
.
To
heap
treasure
together
,
is
to
augment
,
increase
,
inlarge
,
and
so
to
fill
up
,
as
nothing
more
can
be
added
,
which
is
impossible
,
unlesse
it
be
an
infinite
Treasury
;
and
then
he
who
onely
is
infinite
,
must
be
in
the
store
,
so
that
almighty
and
eternal
God
,
is
in
the
wrath
hoarded
up
against
the
day
of
wrath
,
and
revelation
of
the
just
judgement
of
God
;
for
there
is
a
fulnesse
of
sin
,
without
vacuity
,
either
in
respect
of
time
,
place
or
action
,
for
the
sinne
of
the
Amorites
must
be
full
,
when
Abrahams
seed
possesse
the
land
;
or
else
the
fulnesse
of
our
deliverance
in
Christ
appears
not
,
for
there
is
a
fulnesse
in
,
or
fulfilment
of
the
letter
of
the
Scripture
in
that
way
of
Judas
,
in
his
betraying
of
Christ
unto
death
,
as
there
is
a
fulnesse
in
that
law
of
the
spirit
,
or
fulfilment
of
the
Scripture
in
bringing
forth
unto
light
,
and
of
that
Emanuel
,
God
with
us
;
For
as
Christ
being
true
,
man
naturally
mortall
,
is
filled
with
eternal
life
in
the
excellency
and
purity
of
the
Son
of
God
;
so
Antichrist
being
true
God
(
in
the
unity
of
his
creation
)
immortal
,
becomes
filled
with
eternal
death
,
through
the
lusts
and
corruption
of
man
,
for
it
is
whole
Christ
that
dyes
,
and
not
a
part
of
him
,
he
dyes
in
the
Saints
unto
sinne
,
Satan
,
and
all
corruptable
things
:
So
that
when
the
Prince
of
this
world
cometh
,
he
findes
not
in
him
to
joyne
himselfe
with
,
or
lay
claym
unto
,
and
he
dyes
in
the
unbeleife
unto
all
things
of
the
spirit
,
acceptable
unto
God
;
and
in
this
doth
that
ransome
consist
,
wherein
the
Sonne
of
God
hath
given
himselfe
unto
an
eternal
death
to
deliver
his
chosen
ones
,
into
that
eternal
life
proper
and
peculiar
to
the
lord
alone
.
His
dying
unto
the
flesh
in
his
Saints
,
is
the
life
and
resurrection
of
it
in
the
men
of
the
world
;
and
his
dying
unto
the
spirit
in
the
wicked
,
is
the
life
and
resurrection
of
it
in
the
Saints
of
God
,
for
neither
of
them
must
be
annihilated
;
but
as
man
at
the
first
was
made
in
the
Image
of
God
,
and
the
word
was
made
dust
,
that
is
,
in
that
work
of
God
both
the
wisdome
proper
to
a
creature
was
to
be
found
,
and
that
wisdome
also
proper
to
the
Creator
,
these
twain
must
remaine
extant
for
ever
;
that
is
,
the
wisedome
of
God
extended
to
the
uttermost
in
that
curious
workmanship
of
the
mysticall
and
glorious
body
of
Christ
.
And
also
the
wisdome
of
the
creature
must
be
extended
to
the
uttermost
in
that
composure
of
the
body
of
sin
and
death
,
which
is
only
the
curiosity
of
that
confusion
in
the
building
of
Babell
,
there
is
a
heaping
up
then
,
and
an
absolute
fulnesse
of
corruptable
treasures
and
riches
in
the
wealth
of
the
world
.
But
For
what
is
it
heaped
together
?
that
is
,
for
the
last
dayes
:
by
dayes
here
is
to
be
understood
times
and
seasons
,
and
the
word
(
last
)
signifies
,
the
least
or
basest
dayes
and
times
,
as
often
it
doth
in
the
Scriptures
,
so
that
this
treasure
rightly
reckoned
,
and
justly
summed
and
cast
up
,
amounts
to
the
worst
and
basest
of
days
,
a
time
wherein
the
Sonne
of
God
exists
not
,
nor
is
he
therein
found
,
a
day
not
of
salvation
but
of
destruction
,
a
season
of
death
and
not
of
life
;
days
of
sorrow
,
and
not
of
joy
;
base
times
of
famine
,
&
not
of
plenty
;
of
pestilence
,
&
not
of
health
;
of
war
,
and
not
of
peace
;
times
of
murther
and
cruelty
,
and
not
of
love
and
freindship
;
days
of
enmity
,
pride
,
and
diabolicall
policy
,
and
not
dayes
of
that
meeknesse
of
wisedome
that
is
in
the
Sonne
of
God
.
In
a
word
,
the
heaping
together
of
the
fruits
of
the
flesh
as
our
only
treasure
,
is
to
the
bringing
forth
of
such
times
and
seasons
wherein
the
policy
and
power
of
Satan
ruleth
,
and
not
the
simplicity
that
is
in
the
wisdome
and
virtue
of
the
Sonne
of
God
,
unto
which
season
the
oath
of
the
Angel
hath
respect
,
that
stands
with
one
foot
on
the
sea
and
the
other
upon
the
earth
,
and
swears
by
him
that
lives
for
ever
that
time
shall
be
no
more
;
that
is
,
with
respect
unto
that
foot
that
stands
upon
the
troublesome
and
tumultuous
estate
and
condition
of
that
sea
of
evils
of
the
world
,
he
swares
that
no
jot
,
nor
tittle
,
time
,
nor
moment
of
the
life
or
day
of
Christ
shall
ever
be
found
,
there
he
ceaseth
in
them
for
ever
,
and
a
baser
time
can
never
be
then
to
be
voyd
of
him
,
even
as
that
time
is
most
precious
and
glorious
,
and
those
onely
are
halcyon
dayes
wherein
he
appears
,
and
Satan
,
or
ought
of
him
is
not
found
in
them
no
not
for
a
moment
.
He
shews
in
one
particular
wherein
the
basenesse
of
these
dayes
consists
,
and
that
is
in
the
fraudulent
detaining
and
keeping
back
the
hire
of
the
labourer
.
Vers
.
4.
Behold
the
hire
of
the
labourers
which
have
reaped
down
your
fields
,
which
is
of
you
kept
back
by
fraud
,
cryeth
,
and
the
cryes
of
them
which
have
reaped
,
are
entred
into
the
eares
of
the
Lord
of
Sabboth
.
Wherein
observe
,
-
1.
The
note
of
aspect
,
and
looking
up
,
Behold
.
-
2.
Who
the
labourers
are
that
reap
down
the
fields
.
-
3.
What
the
labour
and
reaping
is
.
-
4.
What
the
hire
of
the
labourer
is
.
-
5.
What
the
cryes
thereof
is
that
cryeth
.
-
6.
Into
what
the
cryes
enter
,
that
is
,
into
the
eares
of
the
Lord
.
-
7.
The
title
or
tearm
of
honour
given
unto
him
,
that
is
,
the
Lord
of
Sabboth
.
ANd
first
of
the
note
of
aspect
,
Behold
,
which
signifies
to
look
up
in
the
observation
of
a
signe
or
wonder
which
is
now
to
appear
,
and
it
is
of
like
nature
of
that
of
the
Prophet
Jonah
given
unto
the
Jews
that
crucified
Christ
,
which
was
a
signe
of
their
destruction
,
in
that
the
Sonne
of
man
was
to
lye
buried
three
dayes
and
three
nights
in
the
heart
of
the
earth
;
that
is
,
to
be
perfectly
and
perpetually
dead
and
buried
in
their
earthly
and
carnal
hearts
,
never
to
exercise
his
life
and
spirit
in
them
,
which
is
a
signe
and
wonder
that
the
Son
of
the
living
God
should
be
mortallized
in
them
,
it
is
a
like
signe
and
wonder
here
,
that
the
Sonne
of
God
should
become
a
hireling
defrauded
of
his
hire
.
For
it
is
a
like
miraculous
thing
,
that
the
Son
of
sorry
man
,
who
is
sayd
to
be
a
worm
,
an
object
,
a
vapour
,
a
vanity
,
to
be
made
Lord
of
Heaven
and
Earth
,
Judge
of
quick
and
dead
,
as
that
he
that
is
Lord
,
ruler
,
and
possessor
of
all
things
,
to
become
a
hireling
:
So
that
the
mystery
of
iniquity
is
not
without
signe
and
wonder
,
no
more
then
the
mistery
of
God
is
,
and
both
reall
;
though
the
one
be
a
lying
wonder
,
and
the
other
a
true
wonder
,
the
one
confirms
the
faith
of
God
,
the
other
the
faith
of
Devils
.
The
one
promiseth
salvation
for
the
confirmation
of
Pharaoh
in
the
hardning
of
his
heart
unto
destruction
,
which
is
a
thing
contrary
,
and
therefore
a
lying
wonder
,
as
it
appears
in
Pharaoh
and
his
host
drowned
in
the
sea
;
the
other
promiseth
salvation
and
deliverance
unto
Israel
in
Moses
and
Aaron
,
which
brings
forth
the
thing
promised
,
and
therefore
a
true
and
not
a
lying
wonder
,
as
appeared
in
Israels
marching
triumphantly
out
of
Aegypt
.
Now
there
must
be
in
a
miracle
,
or
wonder
,
that
which
goeth
beyond
the
power
of
any
nature
,
else
it
is
not
a
wonder
,
and
that
is
both
in
the
one
and
the
other
of
these
miraculous
signes
;
for
in
point
of
salvation
by
Christ
,
no
simple
nature
can
bring
forth
salvation
,
for
there
must
be
in
salvation
both
a
Saviour
,
and
a
saved
,
else
it
is
not
full
and
compleat
,
which
neither
the
nature
of
man
,
no
nor
the
nature
of
God
simply
and
disjunctively
considered
,
can
be
or
bring
forth
:
Behold
then
a
wonder
in
that
,
which
transcends
and
surpasseth
any
nature
to
be
or
to
bring
forth
,
therefore
it
is
said
,
that
we
have
a
Mediator
is
made
higher
then
the
heavens
;
that
is
,
the
office
of
his
mediatorship
is
of
that
super-eminent
dignity
that
no
simple
nature
can
be
,
or
attaine
unto
,
therefore
of
twain
he
makes
one
new
man
in
himselfe
and
so
creates
peace
,
which
otherwise
could
not
be
.
2.
Againe
there
is
a
wonder
in
destruction
,
which
goes
beyond
any
simple
and
single
nature
also
.
For
the
nature
of
God
simply
considered
cannot
be
involved
with
the
confines
of
destruction
,
who
is
almighty
and
supream
Lord
over
all
,
neither
can
mans
nature
simply
and
disjunctively
considered
be
in
a
capacity
of
an
eternal
destruction
,
being
a
creature
subject
to
the
limits
and
precincts
of
time
,
therefore
God
&
man
are
to
be
joyntly
considered
in
that
wonder
and
mistery
of
iniquity
also
;
which
properly
makes
and
gives
being
unto
the
God
of
this
world
,
which
is
no
lesse
then
Satan
himselfe
,
who
attempts
through
his
arrogating
&
insatiable
spirit
to
tender
unto
Christ
all
the
kingdoms
of
the
Earth
,
and
the
glory
of
them
:
the
one
of
these
is
a
wonder
,
but
a
lying
one
,
because
it
brings
not
forth
what
it
promiseth
,
as
the
righteousnesse
of
the
Scribes
and
Pharises
is
a
righteousnesse
,
but
not
that
which
enters
into
the
kingdome
,
and
the
other
is
a
wonder
,
and
a
true
miracle
,
because
it
brings
to
passe
the
things
it
promiseth
,
even
as
the
righteousnesse
of
Christ
enters
into
the
kingdom
,
and
sitteth
in
safety
and
honour
at
the
right
hand
of
God
.
And
they
that
preach
not
the
Gospel
as
accompanied
with
these
signes
in
the
ministry
of
it
,
according
to
the
variety
of
the
work
proposed
;
the
speaking
and
creating
word
of
his
signes
is
not
sent
unto
that
people
for
their
release
and
deliverance
out
of
the
house
of
bondage
,
and
yet
it
is
true
,
that
tongues
are
for
a
sign
not
to
them
that
beleive
,
but
to
them
that
beleive
not
,
that
is
,
an
unbeleiver
,
ever
expects
that
a
signe
should
speak
in
the
same
form
which
formerly
it
hath
done
,
or
else
he
takes
it
not
for
a
wonder
wrought
by
God
,
but
then
there
should
need
no
interpretatiin
the
Church
at
all
,
without
which
tongues
are
not
of
use
,
unto
edefying
.
The
worlds
expectation
of
signes
to
accompany
the
preaching
of
the
Gospel
for
the
confirmation
of
it
in
the
same
forme
as
formerly
,
is
the
expectation
of
Infidels
,
such
as
follow
Christ
to
be
fed
with
carnal
things
,
bread
that
perisheth
in
the
use
,
like
them
that
after
they
had
been
fed
miraculously
with
the
loaves
and
the
fishes
they
persue
and
follow
him
to
have
a
signe
that
he
is
a
man
of
God
,
and
conclude
that
Moses
was
a
man
of
God
,
that
could
give
bread
from
heaven
,
but
this
not
coming
in
like
for
me
,
but
from
the
Earth
,
though
in
that
wonderfull
multiplication
and
increase
,
is
as
nothing
unto
them
.
But
the
signs
,
wonders
,
and
mighty
works
accompanying
the
grace
of
the
Gospel
never
appear
twice
in
the
same
forme
,
so
that
a
man
may
as
well
expect
the
water
that
now
bubleth
up
in
a
living
and
swift
running
fountaine
,
to
tarry
and
abide
for
him
,
till
his
return
to
it
againe
,
as
to
fit
down
by
a
wonder
wrought
by
God
till
it
appear
in
the
very
same
forme
againe
;
it
coming
out
of
that
inexhaustible
fountaine
,
and
swift
running
current
of
that
infinite
variety
of
his
wisdome
and
power
.
Moses
miraculously
fasted
forty
dayes
and
forty
nights
,
and
is
in
the
mount
with
God
,
and
hath
in
that
fast
the
law
the
perfect
pattern
of
all
truth
and
holiness
presented
and
shewed
unto
him
,
and
againe
Christ
fasted
forty
dayes
and
forty
nights
,
but
was
in
the
wildernesse
among
wilde
beasts
,
and
therein
had
the
temptations
of
Satan
,
the
proper
platforme
of
the
power
of
darknesse
represented
unto
him
,
which
differs
much
from
the
pattern
of
salvation
and
kingdome
of
light
.
Eliah
also
fasted
forty
dayes
and
forty
nights
,
but
was
miraculously
fed
before
;
in
the
strength
of
which
food
he
went
into
a
cave
by
the
mount
of
God
,
and
there
had
apparitions
&
voices
manifested
unto
him
,
wherein
God
made
himselfe
manifest
,
and
also
such
wherein
God
appeared
not
at
all
;
one
forty
dayes
fast
,
not
but
in
variety
of
wonder
;
one
death
of
Christ
,
but
a
diverse
signe
in
it
,
he
is
slaine
at
Jerusalem
,
and
our
Lord
is
also
crucified
in
Sodome
,
and
in
Aegypt
,
true
in
both
,
with
respect
to
flesh
and
spirit
.
And
so
much
for
the
word
Behold
,
implying
a
wonder
,
wherein
observe
the
deceitfull
sleights
and
cunning
devices
of
the
Magissians
,
the
Jannes
and
Jambres
of
our
dayes
,
who
have
erected
(
for
the
confirmation
of
Princes
great
signes
of
honour
and
Godlike
prosperity
)
Kings
Chappels
,
and
pulpits
of
State
,
State-prayers
,
and
state-like
officers
in
the
Church
for
forming
of
them
,
that
they
may
carry
their
virtue
by
whomsoever
uttered
,
state-religion
and
state-like
pompe
in
the
exercise
of
it
,
as
though
the
Kings
of
the
earth
should
be
thereby
declared
to
be
,
not
onely
the
off-spring
of
the
almighty
,
but
the
deputed
Gods
.
In
what
doth
the
successe
and
issue
of
these
Doctors
indeavors
end
in
,
differing
from
those
Magissians
in
Aegypt
,
in
the
confirmation
and
incouragement
of
their
King
,
first
born
and
his
alies
.
2.
The
second
point
is
,
who
the
Labourers
are
,
or
the
Labourer
,
for
the
word
may
be
read
either
singular
or
plurally
,
as
it
usuall
in
Scripture
to
use
words
of
active
and
passive
signification
,
as
also
such
as
may
be
read
either
in
the
masculine
or
feminine
gender
,
without
wrong
to
the
Text
:
so
also
such
as
will
beare
either
the
singular
or
plurall
number
,
and
so
it
is
in
this
place
.
To
take
the
word
therefore
in
the
singular
acceptation
,
it
is
Christ
collectively
considered
,
in
that
one
intire
and
mysticall
body
of
his
,
comprehending
all
the
Saints
in
all
ages
of
the
world
.
Againe
,
take
it
plurally
(
Labourers
)
and
it
is
Christ
distinctly
distributed
,
and
given
out
in
all
the
parts
and
members
of
that
body
;
for
he
is
that
Labourer
or
Husband-man
that
sowes
good
seed
in
his
field
,
though
the
evill
one
sow
tares
in
the
time
of
his
sleep
,
or
when
,
and
where
he
is
dead
to
all
things
of
the
spirit
,
which
is
in
that
evill
one
only
upon
whom
they
grow
.
He
sowes
with
his
owne
hand
,
as
he
is
that
one
fountaine
and
giver
out
of
the
seed
in
all
ages
,
yesterday
,
and
to
day
,
and
for
ever
the
same
.
And
his
seeds-men
sow
also
,
as
he
is
a
participator
and
the
receiver
thereof
;
for
he
receiveth
the
spirit
though
not
by
measure
,
for
it
is
immence
.
3.
The
third
point
is
,
what
the
labour
is
in
reaping
down
the
fields
:
By
reaping
here
,
is
not
meant
cutting
downe
,
but
in
gathering
also
,
as
the
word-imports
.
Christs
reaping
therefore
is
the
cutting
downe
of
all
those
riches
,
and
ripened
fruits
of
the
flesh
,
those
superfluous
branches
from
the
true
Vine
,
that
they
be
not
found
in
the
field
;
or
upon
that
hand
of
Emanuel
,
which
else-where
is
said
to
be
the
crueifying
of
the
flesh
in
the
affections
and
lusts
,
and
the
slaying
of
the
enmity
in
himselfe
,
which
are
the
proper
in
gatherings
of
the
worke
;
and
that
whereof
their
harvest
and
Vintage
doth
consist
,
whereby
their
regions
become
white
unto
the
harvest
;
that
is
,
it
sets
them
in
a
capacity
to
be
cut
downe
by
an
eternall
destruction
,
and
in
these
the
labourer
is
defrauded
,
who
hath
spent
his
strength
(
in
them
)
in
vaine
,
or
unto
emptinesse
,
and
laboured
for
nought
,
as
he
complains
by
his
Prophet
(
or
in
the
Prophet
)
Isaiah
:
In
them
he
hath
lost
his
time
,
as
a
labourer
hath
who
is
deprived
of
his
hire
,
for
his
time
and
age
is
not
extant
in
them
;
the
time
of
grace
is
expended
,
the
day
of
salvation
is
not
found
in
them
,
his
generation
is
ceased
in
them
,
and
is
no
more
:
even
as
a
labourer
hath
lost
his
time
,
so
spent
as
no
fruit
nor
profit
ariseth
;
For
he
is
cut
off
from
the
land
of
the
living
,
(
in
the
world
)
and
hath
made
his
grave
in
the
wicked
,
and
in
the
rich
of
this
world
is
his
death
.
For
the
Son
of
God
hath
expended
his
life
in
Antichrist
,
unto
no
fruit
or
profit
of
the
Spirit
,
but
unto
corruption
;
as
the
Son
of
man
hath
expended
his
life
in
Christ
,
unto
no
utility
or
fruit
of
the
flesh
,
but
unto
purity
and
holinesse
.
4.
Therefore
in
the
fourth
place
,
they
are
said
to
keep
back
his
hyre
;
the
hyre
of
a
labourer
is
to
return
unto
him
a
reward
proportionable
to
his
worke
.
The
word
(
hire
)
signifies
to
gather
together
,
as
a
Master
gathers
to
himselfe
a
servant
to
be
answerable
one
to
another
by
contract
,
which
the
world
in
that
unity
of
the
harlot
denyes
unto
Christ
;
for
he
that
is
holinesse
gives
and
unites
himselfe
unto
them
,
but
they
return
no
such
thing
unto
him
but
only
corruption
:
He
who
is
love
in
himselfe
is
united
unto
them
,
but
they
return
nothing
but
enmity
:
He
who
is
truth
gives
himselfe
to
them
,
but
they
return
a
lye
unto
him
:
He
who
is
eternall
life
gives
himselfe
to
them
,
but
they
return
eternall
death
unto
him
,
and
so
hold
no
proportion
with
him
unto
whom
they
are
contracted
,
nor
bring
they
forth
any
thing
for
his
supply
sutable
(
in
the
least
)
to
his
nature
and
quality
:
Whereas
the
Saints
make
return
to
God
with
things
which
are
of
God
,
holding
proportion
with
him
,
with
whom
they
are
in
contract
:
For
they
are
increased
with
the
increasings
of
God
;
for
of
his
fulnesse
we
all
receive
,
and
grace
for
grace
.
It
is
the
love
of
God
shed
abroad
in
their
hearts
,
which
is
the
love
by
which
they
make
over
themselves
in
contract
unto
him
,
and
become
Espousals
together
with
him
,
and
can
say
with
David
(
that
beloved
one
)
All
things
are
thine
,
and
of
thine
own
we
have
given
thee
.
Which
the
world
falls
infinitely
short
of
,
yea
is
in
direct
Antithesis
unto
the
same
,
therefore
they
are
said
to
keep
back
by
fraud
,
deceit
,
or
guile
,
because
they
give
that
unto
themselves
and
things
of
the
creature
,
which
belongs
unto
the
Lord
,
and
things
that
are
of
him
;
they
give
unto
themselves
wisdome
,
power
,
and
glory
,
which
is
the
prerogative
Royall
of
the
Son
of
God
,
defrauding
him
of
his
right
;
for
they
give
their
sons
unto
Moloch
,
or
unto
the
King
;
that
is
,
unto
the
Kingdome
and
glory
of
the
world
,
wherein
there
is
as
absolute
a
change
of
the
word
of
God
from
its
proper
nature
and
operation
to
become
sinfull
and
diabolicall
in
them
,
in
that
way
of
Antichrist
,
as
there
is
of
sinfull
man
from
his
naturall
properties
,
to
become
that
holy
Son
of
God
in
the
way
of
Christ
;
therefore
they
that
gave
their
sonnes
unto
Moloch
,
that
is
,
to
the
reign
,
dominion
,
and
counsell
of
the
flesh
,
they
are
said
to
sacrifice
unto
Devils
,
and
not
unto
God
;
no
greater
fraud
then
to
give
that
to
the
Devill
,
which
is
pretended
to
be
given
unto
God
:
and
it
is
the
proper
work
of
Sathan
to
bow
the
heart
to
the
glory
of
the
creature
,
whereby
hee
keeps
back
,
and
retains
to
himselfe
that
honour
which
is
proper
to
the
Creature
.
These
persons
defraud
the
Son
of
God
of
his
livelihood
,
who
only
lives
by
his
labour
;
for
where
there
is
no
operation
and
work
of
Christ
,
there
is
no
life
of
Christ
,
no
work
of
faith
,
no
labour
of
love
,
no
patience
of
hope
,
no
breathings
of
Christ
,
he
is
dead
in
that
heart
;
for
the
Religion
of
God
is
not
notionall
,
but
efficatious
:
The
Lord
Jesus
lives
by
his
labour
,
the
world
defrauds
him
of
it
,
detaining
it
in
their
own
sinfull
and
selfish
operations
,
whereby
they
with-hold
the
truth
in
unrighteousnesse
;
the
titles
given
unto
Christ
,
as
of
a
person
,
King
,
Lord
,
Prince
,
&c.
As
of
an
office
,
as
Mediator
,
Advocate
,
Intercessor
:
Or
of
relations
,
as
Father
,
Husband
,
friend
,
or
the
like
,
are
carefully
to
be
taken
up
and
assumed
by
the
Creature
as
they
do
concern
the
honour
,
office
,
and
relation
of
this
life
,
yet
they
may
be
assumed
in
that
respect
,
as
we
may
eate
and
drinke
,
marry
and
give
in
marriage
,
which
all
perish
in
the
use
,
provided
that
they
be
assumed
,
as
we
are
(
to
buy
)
or
as
we
are
to
marry
;
that
is
,
as
though
we
possest
them
not
,
and
as
though
we
assumed
them
not
,
for
the
fashion
of
this
world
passeth
away
;
that
is
,
that
which
men
may
form
unto
themselves
to
be
excellent
and
praise-worthy
,
may
at
another
time
,
or
in
another
place
become
odious
and
abominable
,
as
we
have
seen
in
the
name
King
,
Bishop
,
Priest
,
having
many
wives
,
and
keeping
only
to
one
,
have
been
:
But
to
assume
them
,
or
teach
men
so
to
do
,
as
things
appertaining
to
the
dignity
,
office
,
or
relation
of
a
creature
,
not
considered
in
Christ
,
but
as
it
concerns
creature
and
creature
,
to
be
the
ultimate
end
,
scope
,
and
drift
of
the
Scripture
in
any
Title
,
Office
,
or
Relation
whatsoever
,
is
satanicall
and
wicked
,
for
the
end
of
the
law
is
Christ
;
therefore
the
scope
of
them
all
,
and
every
particular
,
is
God
and
man
in
Jesus
Christ
,
and
thither
it
is
to
be
brought
,
and
there
centred
,
or
else
we
defraud
the
labourer
,
by
detayning
his
due
unto
our selves
,
or
rather
giving
it
unto
Satan
himselfe
.
In
which
the
cry
of
the
defrauded
one
doth
consist
,
which
is
the
fifth
point
propounded
in
order
.
5.
And
this
cry
is
the
cry
of
the
blood
of
Abel
for
the
exercise
of
wrath
in
wrong
done
unto
the
innocent
,
whose
life
as
it
is
taken
away
by
force
and
cruelty
of
Cain
that
man-slayer
from
the
beginning
,
so
is
it
taken
away
by
guile
and
subtilty
,
defrauding
(
by
the
Serpent
)
him
of
the
proper
meanes
of
his
living
,
which
is
his
owne
operations
,
the
fruits
of
that
tree
of
life
,
by
giving
the
glory
and
vertue
to
make
wise
,
unto
the
tree
of
knowledg
of
good
and
evill
,
which
is
a
preferring
the
law
of
the
flesh
above
the
law
of
the
spirit
,
the
wisdome
of
man
above
the
wisdome
of
God
.
For
as
the
wisdome
of
God
in
that
law
of
the
spirit
through
its
curious
device
of
the
joynting
of
God
and
man
to
be
one
estate
and
condition
,
carries
in
it
a
sufficient
and
prevalent
argument
to
move
the
tender
compassions
and
bowels
of
mercy
therein
,
as
in
an
only
beloved
son
;
even
so
the
wisdome
of
man
in
that
law
of
the
flesh
,
craftily
insinuating
the
glory
and
power
of
the
arm
of
flesh
,
to
be
the
glory
and
power
of
God
,
giving
unto
it
what
is
only
proper
to
God
,
hath
in
it
a
sufficient
acclamation
and
argument
to
move
the
exercise
of
Gods
wrath
in
the
soule
,
as
in
one
that
is
guilty
of
an
infinite
deceipt
of
Serpents
subtilty
.
Yea
,
as
that
life-blood
of
sprinkling
,
of
the
Lamb
slain
according
to
the
flesh
,
in
that
house
of
the
Israelite
,
struck
upon
the
door-posts
and
Lintels
thereof
(
that
is
,
upon
all
the
wayes
of
egresse
and
regress
into
,
and
out
of
the
same
)
hath
in
it
a
sufficient
testimony
and
cry
of
restraint
in
the
destroying
Angel
,
to
cause
him
to
passe
over
,
as
not
having
any
employment
there
.
Even
so
the
blood
of
Abel
shed
by
the
cruelty
of
Cain
,
as
a
Lamb
slain
from
the
beginning
according
to
the
spirit
;
or
by
the
subtilty
of
Judas
betraying
him
with
a
kisse
,
hath
in
it
a
sufficient
cry
in
the
destroying
Angel
,
to
move
the
exercise
of
wrath
upon
the
first
born
of
Aegypt
,
the
beginning
&
top
of
all
that
strength
wherein
they
trust
,
who
cruelly
and
fraudulently
keep
back
Israel
from
his
advance
unto
the
land
of
Canaan
.
The
one
hath
in
it
the
voyce
and
language
of
peace
,
reconciliation
,
and
agreement
with
God
as
his
first-born
,
and
onely
beloved
.
The
other
hath
in
it
breach
of
brother-hood
,
and
fellowship
,
the
voyce
of
a
vagabond
flying
from
Gods
presence
,
and
the
glory
of
his
power
,
as
in
Caine
;
and
wrath
unto
self-murther
and
destruction
,
as
in
Judas
Iscariot
,
that
Confessor
,
or
Preacher
for
hire
,
as
his
name
signifies
,
in
whom
the
word
of
God
(
in
it selfe
Lord
over
all
)
is
changed
and
transformed
into
an
hireling
.
6.
This
cry
enters
into
the
eares
of
the
Lord
;
for
as
there
is
a
certaine
propencity
in
the
eare
of
a
man
to
take
in
any
sound
,
that
moves
the
ayre
;
and
to
give
it
a
true
and
proper
form
,
his
heart
ecchoing
the
same
thing
,
whether
it
be
matter
of
joy
,
or
matter
of
terrour
.
Even
so
there
is
nothing
that
moves
either
in
the
proper
sphere
of
Gods
displeasure
,
or
of
his
acceptation
and
love
:
but
there
is
a
proper
and
immediate
aptitude
in
his
wisdome
and
power
to
receive
and
give
a
true
form
thereunto
according
to
the
nature
thereof
,
ecchoing
the
same
thing
,
in
returning
an
answerable
and
proportionable
measure
of
wrath
or
mercy
into
that
heart
in
which
it
moves
,
where
he
hath
place
of
a
boad
,
either
in
way
of
mercy
,
as
man
by
unity
is
become
the
Son
of
God
in
Christ
,
or
else
in
wrath
,
as
God
is
by
unity
also
become
the
sonne
of
perdition
in
that
way
of
Antichrist
.
7.
And
therefore
that
terme
and
title
of
honour
is
given
him
,
namely
the
Lord
of
Sabboth
,
or
Sabboths
plurally
;
for
that
which
the
Prophet
Isaiah
writes
,
the
Lord
of
Hosts
plurally
,
the
Apostle
to
the
Romans
writes
,
the
Lord
of
Sabboth
,
that
is
,
the
Lord
of
Rest
,
or
plurally
Rests
,
and
this
declares
unto
us
that
wonder
of
Gods
rest
or
cessation
from
his
work
and
labour
in
the
beginning
,
and
and
how
he
worketh
also
even
untill
now
.
For
God
rests
,
and
there
is
an
absolute
cessation
of
all
works
and
operations
proper
to
the
Son
of
God
,
in
that
way
of
the
fall
,
eating
of
the
forbidden
fruit
,
or
exercise
of
the
carnall
commandement
,
in
which
no
vertue
,
motion
,
or
operation
of
the
spirit
is
found
,
but
an
utter
and
absolute
cessation
from
them
all
;
and
so
the
earth
is
sayd
to
enjoy
its
Sabboths
,
by
Gods
laying
of
it
wast
from
its
inhabitants
,
and
in
this
condition
the
operations
of
the
flesh
and
power
of
Satan
are
found
,
and
frequently
in
exercise
.
Againe
,
God
resteth
and
ceaseth
from
labour
;
for
we
never
understand
the
name
God
in
a
good
and
proper
sence
,
but
with
respect
unto
God
in
Christ
,
by
whom
the
worlds
were
made
:
and
in
him
God
rests
,
and
there
is
an
utter
and
totall
cessation
from
all
the
works
of
sin
and
death
,
fruits
of
the
flesh
,
and
operations
of
Satan
,
which
mans
nature
is
subject
unto
;
there
is
a
perpetuall
rest
,
cessation
,
and
sabbatizing
in
the
Son
of
God
from
them
all
:
but
there
is
a
most
glorious
operation
of
the
spirit
,
and
powerfull
work
of
the
Son
of
God
in
that
estate
and
condition
of
Jesus
Christ
,
who
is
that
rest
that
yet
remayns
in
the
people
of
God
,
therefore
it
is
said
,
hitherto
the
father
worketh
,
and
I
worke
;
and
therefore
the
word
Saba
,
in
the
Hebrew
tongue
,
signifies
either
Sabboth
,
a
Rest
,
or
an
Host
or
Armie
;
and
sometimes
the
Apostles
in
Greeke
translates
it
,
Lord
God
Almighty
,
to
declare
that
there
is
an
Almighty
power
of
conquest
in
whomsoever
the
rest
is
found
,
for
there
is
an
Almighty
power
of
the
whole
host
of
Satans
enmity
,
in
conquering
and
subduing
the
spirit
and
vertues
of
Christ
in
themselves
,
resting
from
them
all
.
And
there
is
an
Almighty
power
of
the
spirit
of
grace
in
that
Army
of
Heaven
,
and
order
of
the
Son
of
God
,
in
vanquishing
and
subduing
of
all
the
power
of
sin
and
Satan
,
unto
that
perfect
rest
which
ever
remayns
in
that
only
and
beloved
Son
of
God
.
And
truly
,
the
world
may
as
well
preach
the
temporall
sword
to
be
the
Rescue
,
Reformer
,
and
Conservation
of
the
Church
,
as
the
best
and
greatest
Councell
,
Synods
,
Synodrians
,
and
Assemblies
that
ever
were
,
or
can
be
gathered
together
only
in
the
strength
and
power
of
humane
learning
,
wisdome
,
experience
,
and
policy
;
for
in
such
the
Lord
is
in
array
,
as
an
host
,
and
in
rest
and
cessation
;
but
it
is
to
do
that
work
,
that
strong
worke
of
wrath
not
proper
to
the
Son
of
the
blessed
,
whereby
he
rests
from
all
his
owne
operations
as
the
ensuing
words
do
declare
.
Vers
.
5.
Yee
have
lived
in
pleasures
on
the
earth
,
and
been
wanton
,
yee
have
nourished
your
hearts
as
in
a
day
of
slaughter
.
YOu
have
lived
in
pleasure
on
the
earth
(
as
Dives
,
or
that
rich
man
did
)
that
is
,
you
have
taken
delight
,
and
made
it
your
very
living
to
exercise
your selves
in
earthly
and
temporary
things
,
all
your
dealings
and
commerce
is
in
such
things
,
as
your selves
cannot
but
confesse
must
have
an
end
,
and
cease
to
be
,
and
therefore
earthly
,
as
your
bodily
fasts
and
humiliations
;
your
bodily
feasts
,
and
verbal
thanksgivings
for
vanishing
things
;
your
Sabboths
only
in
cessation
from
bodily
labour
;
your
earthly
victories
and
honourable
achievements
,
these
are
the
food
you
feed
on
,
the
things
wherein
your
delight
and
pleasure
is
set
,
and
must
they
not
have
an
end
?
If
so
,
then
are
they
earthly
,
because
they
fade
and
vanish
as
the
flower
of
grasse
.
Nay
the
order
of
your
Churches
and
Elderships
,
the
ordination
and
institutions
of
your
Oracles
and
Orators
,
will
these
stand
with
the
Assembly
and
Church
of
the
first-born
of
God
,
whose
names
are
enrolled
in
heaven
,
where
every
one
hath
a
like
share
,
and
equall
right
to
all
the
offices
,
orders
,
and
priviledges
of
the
kingdome
?
if
not
,
they
are
earthly
,
composed
by
the
ministery
of
the
letter
that
kills
,
and
not
by
the
law
of
the
spirit
of
life
.
Add
further
;
what
is
your
faith
,
your
prayers
,
and
righteousnesse
,
are
not
these
earthly
and
carnall
,
as
held
and
practised
by
you
?
Can
you
tell
what
use
to
put
them
unto
in
your
professed
world
to
come
?
I
tro
not
;
for
,
for
any
thing
that
ever
I
could
learn
from
the
common
Priesthood
of
these
dayes
,
they
have
no
use
of
the
imputed
righteousnesse
of
the
Son
of
God
,
when
once
their
sanctification
is
compleated
;
nor
of
their
faith
,
when
they
have
attayned
the
end
of
it
,
which
they
say
is
at
their
coming
to
heaven
;
nor
of
prayer
,
when
they
shall
need
no
more
to
converse
with
,
or
have
supply
of
the
things
of
this
present
life
:
and
are
not
these
carnall
and
vanishing
then
,
as
held
and
practised
by
the
Doctors
of
our
dayes
,
together
with
their
followers
and
Pupils
;
where
then
shall
we
find
the
men
that
take
not
their
delight
,
and
place
their
pleasure
in
earthly
and
vanishing
things
,
whose
religion
is
not
vaporous
.
Whereas
the
truth
is
,
there
is
nothing
of
Christ
which
hath
not
the
nature
divine
in
it
,
or
else
it
is
not
an
ordinance
,
act
,
exercise
,
or
vertue
becoming
the
Son
of
God
who
in
all
things
is
holy
and
pure
,
and
there
is
no
holinesse
without
the
spirit
of
God
;
therefore
they
may
as
well
hold
and
teach
that
the
spirit
of
God
vanisheth
,
and
comes
to
an
end
in
the
Saints
,
as
that
any
Ordinance
,
Office
,
Act
,
Exercise
,
or
Vertue
of
Christ
vanisheth
and
comes
to
an
end
in
any
of
his
mysticall
body
.
For
if
the
unity
of
the
Spirit
cease
in
them
in
any
respect
,
then
the
wisdome
and
power
of
the
Spirit
ceaseth
,
and
then
that
new
Commandement
,
or
law
of
the
Spirit
is
abrogated
,
and
made
voyd
,
which
the
Apostle
saith
is
true
in
him
,
and
in
us
,
because
the
darknesse
is
past
,
and
the
true
light
shineth
,
which
is
the
substance
of
the
Law
in
every
point
and
particular
of
it
:
And
where
the
light
of
God
once
shineth
to
expell
darkenesse
in
us
,
it
ever
abideth
,
yea
in
that
imputed
righteousnssse
,
or
righteousnesse
reckoned
together
with
us
in
faith
,
prayer
,
or
whatsoever
,
it
abides
firme
and
stable
,
as
the
Son
of
God
is
firm
and
stable
.
And
as
for
eating
,
drinking
,
marrying
,
and
giving
in
marriage
,
with
all
things
of
like
nature
transient
,
having
an
end
,
they
are
no
proper
parts
of
the
Kingdom
of
God
,
nor
any
thing
whereof
it
doth
consist
,
but
are
useful
in
their
time
and
season
to
the
Saints
of
God
,
and
may
be
exercised
with
a
holy
respect
unto
the
Kingdome
,
for
the
promoting
of
it
;
therefore
it
is
said
,
Whether
yee
eate
or
drinke
,
or
whatsoever
yee
doe
,
let
all
be
done
to
the
glory
of
God
.
Therefore
when
they
asked
Christ
that
question
,
whose
wife
she
should
be
in
the
resurrection
,
who
had
had
seven
husbands
;
his
answer
is
,
that
they
erre
,
not
knowing
the
Scriptures
,
nor
the
power
of
God
,
for
in
the
resurrection
they
neither
marry
,
nor
are
given
in
marriage
,
but
are
like
the
Angells
of
God
in
heaven
;
Therefore
it
follows
,
And
beene
wanton
.
That
is
,
they
joyne
with
these
earthly
pleasures
wantonnesse
,
they
are
become
effeminate
,
womanish
,
having
estranged
themselves
from
that
heroicall
and
masculine
spirit
which
the
Apostle
exhorts
unto
,
Stand
fast
in
the
faith
,
quit
you
like
men
,
be
strong
;
that
is
,
behave
your selves
as
men
of
God
,
going
forth
in
his
strength
,
and
not
in
the
strength
of
the
arm
of
flesh
,
which
is
true
weaknesse
and
womanish
.
But
these
are
become
wanton
and
lascivious
,
doting
upon
transitory
and
vanishing
things
,
letting
the
substantiall
passe
,
being
subdued
and
overcome
with
pictures
,
shadows
,
and
semblances
of
things
that
have
no
substance
nor
validity
in
them
,
and
not
with
the
things
themselves
,
being
taken
by
the
sight
of
a
wandering
eye
,
and
the
hearing
of
a
sensuall
eare
,
as
the
woman
was
by
the
words
of
the
Serpent
,
and
shew
of
the
fruit
in
the
beginning
.
These
Siberificall
persons
,
being
widdows
,
in
respect
of
any
espousall
with
Christ
,
for
they
are
such
as
wax
wanton
against
Christ
,
and
wil
marry
,
in
making
contracts
with
forms
of
earthly
Governments
,
forms
of
Churches
,
forms
of
ordinances
,
and
exercises
,
wantonizing
in
their
carnall
copulations
,
with
bread
,
wine
,
and
water
,
oyle
,
spittle
,
and
cream
,
so
devoutly
that
none
must
intermeddle
with
their
minnions
,
but
such
as
do
it
by
contract
,
according
to
their
law
,
of
Carnulentia
,
and
if
any
conceive
by
any
other
seed
then
by
their
pulse
and
lentiles
,
which
onely
serves
to
make
red
,
earthly
,
or
Edoms
broth
,
that
profane
fornicatour
,
such
persons
are
presently
counted
breakers
of
covenant
,
pernicious
persons
,
Hereticks
,
Schismaticks
,
and
blasphemers
of
their
gods
.
These
have
forgotten
that
ancient
,
and
masculine
spirit
of
wisdome
and
gravity
,
so
skilful
in
geneology
and
chronology
,
that
it
can
reckon
it selfe
up
together
with
eternity
,
see
Prov.
8.
from
v.
22.
to
31.
Which
takes
its
delight
and
solace
only
in
the
compasse
or
circuit
of
his
earth
,
or
of
his
land
,
which
the
Prophet
stiles
the
Lords
land
,
therefore
he
presently
interprets
it
,
and
saith
his
delight
is
with
the
children
of
men
,
where
he
dwels
and
in
whom
he
makes
his
proper
abode
.
This
spirit
threfore
in
whomsoever
it
is
,
takes
delight
in
nothing
as
to
place
its
pleasure
in
it
,
but
in
eternal
things
which
God
in
the
Messiah
onely
is
,
and
all
other
creatures
,
relations
,
and
operations
,
are
but
as
so
many
letters
or
figures
to
lead
unto
,
and
point
out
,
what
man
is
in
Christ
,
in
whom
the
delight
and
pleasure
proper
unto
godlinesse
is
onely
set
.
Because
nothing
else
(
as
delightful
)
can
be
eternal
,
for
eternal
truth
we
know
none
but
onely
in
Christ
,
for
he
is
that
way
that
truth
and
that
life
of
eternity
,
besides
whom
nothing
can
hold
correspondency
with
God
so
,
as
to
be
the
object
,
or
subject
matter
of
his
delight
and
pleasure
.
And
howsoever
there
is
in
the
godly
man
,
that
which
is
a
creature
made
within
the
bounds
and
precincts
of
time
,
yet
that
unity
is
eternal
,
because
in
whatsoever
the
unity
doth
consist
is
properly
of
God
who
is
eternity
,
and
not
of
the
creature
which
is
in
time
;
if
it
be
love
,
it
is
the
love
of
God
,
and
not
of
a
creature
;
if
wisdome
,
it
is
of
God
and
not
of
man
;
if
it
consist
in
power
,
it
is
infinite
and
not
finite
,
so
that
that
state
and
condition
of
God
and
man
in
one
is
eternall
and
not
temporary
,
it
lives
the
life
of
God
,
it
walks
and
works
by
the
wisdome
of
God
,
and
not
of
the
creature
.
We
know
the
body
of
man
hath
life
and
wisdome
as
well
as
the
soul
,
while
it
is
in
conjunction
with
it
,
not
another
,
but
the
same
that
is
in
the
soule
,
much
more
hath
the
soule
of
a
christian
life
and
wisdome
,
in
and
of
God
,
and
not
another
,
so
long
as
it
is
in
conjunction
with
God
,
which
is
for
ever
,
or
else
his
Sonne
,
his
proper
off-spring
should
not
inherit
and
be
posessed
with
the
nature
of
the
father
.
If
the
mortallists
of
our
dayes
knew
the
way
of
salvation
by
Christ
,
they
could
never
conclude
like
beasts
,
that
the
soule
of
man
dyes
with
the
body
like
a
beast
,
for
God
is
not
onely
in
unity
with
the
soule
as
a
worker
and
Creator
,
but
hee
is
also
one
in
the
workmanship
which
is
made
,
for
the
Son
of
God
is
as
truly
said
to
be
made
of
woman
,
and
made
under
the
law
,
as
he
is
said
to
be
the
Lord
and
maker
of
all
things
.
And
it
is
the
Image
or
wisdome
of
God
that
gives
being
and
forme
unto
that
glorious
workmanship
of
God
in
man
;
so
that
if
the
soule
dye
,
there
is
not
a
nullity
of
the
work
,
but
also
of
the
Creator
the
maker
of
it
,
who
gives
the
proper
being
and
form
to
the
work
by
that
which
is
of
himselfe
and
not
of
a
creature
,
for
it
is
his
Image
or
wisdome
which
is
the
being
and
form
of
it
,
as
the
reason
and
understanding
of
a
man
gives
being
and
forme
to
a
man
,
and
unto
no
other
creature
.
Without
which
wisdome
and
Image
of
God
the
workmanship
of
Christ
never
was
,
nor
can
be
,
for
it
never
was
but
in
that
Image
,
life
and
wisdome
of
God
,
and
without
unity
with
God
nothing
can
be
eternall
.
And
however
these
men
are
ignorant
of
the
state
of
the
Son
of
God
,
yet
they
shall
know
that
their
soules
are
eternized
also
,
and
that
onely
by
unity
with
the
Almighty
and
eternall
God
,
but
in
the
way
of
the
harlot
,
in
adulterating
and
falsifying
the
word
of
God
,
and
that
in
the
way
of
the
mystery
of
iniquity
as
truly
as
Christ
is
in
the
mistery
of
God
,
or
is
that
mistery
of
God
,
for
the
mystery
of
the
Gospell
consist
wholly
in
him
.
Those
therefore
whose
darling
and
dalliance
is
not
but
in
and
with
temporary
and
transitory
things
,
which
exercise
and
lay
out
their
strength
and
substance
,
in
and
about
them
,
as
their
wisdome
,
policy
,
learning
,
time
,
study
&
all
their
aquired
abilities
(
for
the
Greek
word
translated
wanton
,
sometimes
signifies
A
monstrous
profusion
,
pouring
out
,
and
expending
ones
selfe
without
measure
in
,
and
unto
all
lasciviousness
)
such
are
the
persons
the
Apostle
here
speaks
of
,
whose
proper
strength
is
spent
in
things
they
canot
eternize
,
and
are
the
proper
crucifiers
of
Christ
as
those
were
of
old
,
who
employed
the
strength
of
their
zeal
in
and
about
outward
ceremonies
and
beggerly
rudiments
,
destitute
of
the
true
substance
,
and
body
,
which
is
Christ
,
who
are
further
decribed
and
set
forth
in
the
next
phrase
.
Ye
have
nourished
your
hearts
as
in
a
day
of
slaughter
.
The
word
translated
Nourish
,
signifies
to
feed
,
sustaine
,
or
foster
,
as
Joseph
is
said
to
nourish
his
father
and
his
brethren
in
Aegypt
with
all
manner
of
necessaries
,
whereupon
he
is
called
the
feeder
and
stone
of
Israel
,
as
being
that
corner
stone
that
coupleth
the
building
together
,
or
the
rock
and
foundation
whereon
it
stands
,
as
our
spirituall
Joseph
is
,
the
Greek
word
Citometrion
,
is
used
for
a
portion
of
meat
,
who
then
is
that
faithfull
and
wise
Steward
,
whom
the
Lord
shall
make
ruler
over
his
house
,
that
Nourisheth
(
or
giveth
a
portion
of
meate
)
in
due
season
.
The
word
translated
heart
,
signifies
in
this
place
,
pleasure
or
delight
;
so
where
one
Prophet
saith
,
Solomon
had
finished
the
Lords
house
,
and
the
house
of
the
King
,
he
had
done
all
that
was
in
his
heart
;
which
another
Prophet
expressing
the
same
thing
saith
,
he
had
done
all
that
pleased
him
;
so
where
it
is
said
,
speak
comfortably
or
pleasingly
to
Jerusalem
,
the
word
is
,
speak
to
the
heart
of
Jerusalem
,
so
where
it
is
said
,
I
will
allure
her
and
bring
her
into
the
wildernesse
,
and
speak
comfortably
unto
her
;
the
word
is
,
I
will
speak
in
her
heart
,
(
meaning
Israel
the
Church
of
God
)
and
many
the
like
.
And
by
a
day
of
slaughter
here
,
is
meant
a
day
or
time
of
feasting
as
it
is
said
by
the
Prophet
Isajah
,
that
the
Lord
called
unto
weeping
and
morning
,
to
baldnesse
and
girding
with
sackcloth
,
and
behold
joy
and
gladnesse
,
slaying
of
oxen
and
killing
of
sheep
,
eating
of
flesh
and
drinking
wine
,
even
as
these
are
called
also
to
weep
and
houle
for
the
misery
that
is
upon
them
;
for
he
that
beleives
not
,
wrath
abides
upon
him
;
that
is
,
in
being
already
;
the
sum
is
,
that
they
have
fed
their
pleasures
,
and
fostred
themselves
in
their
hearts
delights
,
as
in
a
day
of
captivity
,
making
their
exercise
in
transient
things
,
their
feastival
season
and
time
,
delighting
themselves
therein
unto
the
full
,
in
which
the
slaughter
and
killing
of
the
just
one
doth
consist
.
For
nothing
can
feed
unto
fulnesse
but
by
mortifying
of
that
whereon
it
feeds
,
because
it
must
turne
into
the
substance
and
nature
of
the
thing
fed
and
nourished
.
So
that
a
wicked
man
takes
not
away
his
owne
proper
life
in
his
banquetting
and
wantonizing
in
the
corrupt
desires
of
the
flesh
,
and
things
which
are
transitory
and
fading
;
but
he
takes
away
the
life
of
another
,
he
slayes
not
himselfe
who
lives
after
the
flesh
;
but
he
slayes
that
Fatling
the
Lamb
of
God
,
by
temporizing
and
earnallizing
that
word
of
God
unto
himselfe
,
and
so
it
becomes
his
proper
nourishment
,
which
is
that
portion
of
meate
which
the
world
universally
(
in
its
wicked
and
unfaithfull
Stewards
)
gives
unto
its
Pupils
;
therefore
it
is
that
Christ
makes
that
complaint
in
all
his
Saints
,
For
thy
sake
are
we
killed
all
the
day
long
,
and
counted
as
sheep
for
the
slaughter
;
that
is
,
the
great
day
of
feasting
unto
the
world
,
without
the
mortification
of
whom
they
cannot
be
fed
;
for
the
two
witnesses
are
killed
in
Christ
,
which
are
the
two
Candlesticks
,
which
hold
forth
all
light
of
truth
,
and
the
two
olive
trees
,
which
feed
the
light
with
oyle
that
it
never
go
out
,
but
stand
before
the
god
of
the
earth
;
that
is
,
as
Davids
seed
is
said
to
be
before
God
as
the
Sun
,
that
is
stedfast
and
firm
for
ever
in
glory
,
as
God
himselfe
is
.
Yea
,
they
are
those
two
Prophets
which
prophecied
one
thousand
two
hundred
and
three
score
dayes
,
which
is
the
same
time
of
two
and
forty
moneths
;
and
of
Elias
his
three
yeares
and
sixe
moneths
of
drought
,
as
also
of
the
three
dayes
and
an
halfe
,
wherein
they
lye
unburyed
,
only
in
variety
of
glory
,
and
truth
of
witnesse
and
testimony
which
is
in
a
two
fold
respect
,
and
they
that
state
the
witnesse
in
any
other
,
carnallize
the
word
of
God
,
who
can
only
witnesse
by
prophecy
or
interpretation
unto
the
eternall
estate
of
the
man
of
God
,
as
also
of
that
man
of
sin
,
which
are
those
two
great
Candlesticks
whereon
the
light
of
Gods
mercy
and
severity
shine
for
ever
,
which
never
wants
oyle
for
the
trimming
and
supply
of
it
,
signified
by
those
two
olive
trees
,
which
none
can
interpret
but
the
spirit
of
God
it selfe
;
therefore
it
is
not
done
by
army
,
nor
by
power
,
but
by
spirit
saith
the
Lord
of
hosts
;
for
no
man
can
give
a
true
interpretation
or
testimony
of
the
eternal
estate
and
condition
of
the
just
and
unjust
for
time
to
come
:
but
he
that
can
witnes
unto
it
as
it
is
eternal
,
with
respect
of
time
past
also
,
which
none
can
do
save
our
Zerubbabel
,
that
stranger
from
Babels
confutation
(
as
his
name
signifies
)
therefore
they
who
affirm
an
eternal
condition
unto
just
and
unjust
for
time
to
come
,
and
cannot
interpret
in
point
of
looking
back
how
it
is
really
without
beginning
,
they
affirm
they
know
not
what
,
&
are
false
witnesses
against
Christ
the
Son
of
God
:
and
where
this
testimony
failes
,
the
witnesses
are
killed
,
and
put
to
death
,
which
is
in
that
Sodome
and
Aegypt
,
where
our
Lord
is
crucified
:
And
as
they
are
dead
in
the
world
for
three
dayes
and
an
halfe
,
so
are
they
alive
the
same
term
of
time
in
God
,
and
never
want
oyle
to
give
the
light
and
brightnesse
thereof
;
in
the
one
we
see
from
what
we
are
eternally
delivered
,
and
in
the
other
to
what
we
are
eternally
delivered
,
so
that
the
three
dayes
and
halfe
is
the
same
with
that
time
,
times
,
and
the
division
of
time
,
in
which
the
woman
is
sayd
to
be
in
the
wildernesse
,
it
is
for
a
time
;
that
is
,
one
simple
time
or
act
of
eternity
,
it
is
times
plurally
;
that
is
,
there
is
a
time
of
the
Son
of
God
,
wherein
nothing
of
the
son
of
perdition
is
contained
;
and
there
is
a
time
of
the
son
of
perdition
,
wherein
nothing
proper
to
the
state
of
the
Son
of
God
is
contained
.
And
there
is
the
division
of
time
,
that
is
,
in
one
simple
individuall
act
of
eternity
,
they
are
everlastingly
separated
and
divided
,
infinitely
remote
from
each
other
in
all
things
which
appertain
and
belong
unto
them
.
If
this
Candlestick
were
not
removed
(
for
it
is
but
one
by
the
testimony
of
the
Prophet
Zachary
,
with
seven
bowles
)
and
this
oyle
and
light
extinct
in
the
world
,
and
these
Prophets
,
or
this
Prophet
killed
,
the
men
of
Belial
could
never
glut
themselves
with
the
things
of
the
flesh
,
nor
so
send
abroad
and
communicate
the
gifts
thereof
one
with
another
as
now
they
do
,
holding
only
to
the
word
of
the
beginnig
of
Christ
,
and
cease
not
there-from
,
or
the
elements
and
rudiments
of
Christ
;
or
if
you
will
,
the
letter
of
Christ
,
or
literall
Christ
,
as
the
word
imports
,
that
historicall
Christ
contained
in
such
a
time
of
the
word
,
and
not
else
extant
,
confined
to
such
a
place
,
else-where
not
really
present
,
visible
onely
in
such
a
particular
person
,
or
else
not
apparant
,
nor
to
be
found
:
These
men
that
are
ever
laying
againe
the
foundation
of
repentance
from
dead
works
,
faith
towards
God
of
the
doctrine
of
baptisme
,
and
laying
on
of
hands
of
the
resurrection
from
the
dead
,
and
of
eternall
judgement
,
having
them
still
to
begin
as
in
a
subject
out
of
Christ
,
not
placing
them
all
in
that
one
eternall
act
of
God
in
forming
of
Christ
,
as
in
that
common
faith
once
and
for
ever
delivered
unto
the
Saints
,
but
have
ever
a
new
fabrick
to
set
up
which
is
not
yet
raised
,
and
an
old
house
to
pull
down
,
not
yet
demolished
;
whereas
the
summe
of
the
Gospel
is
onely
to
proclayme
what
is
(
Ad
sum
)
these
men
never
attaine
that
perfection
which
the
Apostle
there
onely
exhorts
and
leads
unto
.
These
men
will
never
suffer
the
carkasses
of
the
Prophets
to
be
buried
,
for
their
dead
bodies
must
lye
in
the
streets
of
that
great
City
where
our
Lord
is
crucified
;
that
is
,
they
must
set
up
a
livelesse
form
of
an
eternall
estate
,
to
allure
and
terrifie
the
world
:
but
take
away
that
proper
spirit
and
life
,
that
is
the
onely
agitator
and
mover
in
each
of
them
,
giving
a
livelesse
form
to
a
Church
&
Ordinances
,
as
also
the
world
and
practices
thereof
,
with
no
more
substance
of
the
proper
spirit
of
either
,
then
there
is
the
vertue
of
fire
in
a
shadow
thereof
painted
upon
a
wall
,
which
to
see
a
company
of
men
to
stand
by
,
and
diligently
turning
themselves
to
warme
,
in
extreamity
of
cold
,
would
make
a
wise
man
admire
:
Such
is
the
care
and
zeale
of
most
Churches
(
if
not
of
of
all
)
erected
in
these
dayes
;
they
have
taken
away
the
life
of
the
Prophets
,
but
keep
a
dead
form
,
as
the
Pharisees
built
their
Sepulchres
:
They
have
barked
my
Olive
tree
(
as
the
Prophet
complayns
)
that
no
sapp
nor
oyle
can
ascend
:
And
they
have
taken
away
the
seven
lamps
and
pipes
from
the
top
or
head
of
the
Candlesticke
,
that
no
light
can
shine
in
the
Sauctuary
.
And
as
it
is
the
greatest
shame
and
abomination
for
man
not
to
bury
his
dead
(
his
own
kind
)
out
of
sight
,
when
his
nakednesse
doth
appeare
,
being
disroabed
of
all
humane
abilities
,
even
so
it
is
the
abhomination
and
shame
that
the
world
glories
in
,
to
keep
that
great
body
politick
of
humane
wisdome
unburied
in
the
Churches
,
which
it
that
which
gives
form
and
being
to
all
their
temporary
Institutions
and
Ordinances
,
which
is
as
voyd
of
life
proper
to
the
wisdome
and
spirit
of
God
,
as
a
dead
body
is
when
the
soule
is
departed
.
And
therefore
cannot
move
nor
breath
out
the
reality
of
the
being
of
that
estate
both
of
the
just
and
unjust
,
to
be
as
truly
without
beginning
as
without
end
;
for
the
world
doth
not
eternize
the
Son
of
God
by
that
common
of
trinity
in
unity
,
and
unity
in
trinity
in
the
divine
essence
,
for
he
is
not
Christ
that
annointed
son
of
God
,
but
as
he
is
considered
in
both
natures
;
nor
is
the
eternall
wisdome
,
or
work
of
God
(
beseeming
himselfe
,
who
is
infinite
and
eternal
)
extant
,
but
in
that
workmanship
of
Christ
;
for
it
is
true
,
that
as
the
seed
of
man
propagates
not
his
kind
,
but
as
considered
in
male
and
female
,
even
so
the
immortall
seed
of
God
produceth
not
his
off-spring
,
but
as
considered
in
God
and
man
in
Christ
,
therefore
they
have
killed
the
faithfull
and
true
witnesse
,
the
head
and
top
of
the
creation
of
God
,
by
not
giving
him
the
reality
of
being
from
eternity
;
therefore
he
is
sayd
to
be
one
that
was
dead
and
is
alive
;
or
as
the
word
is
,
he
is
dead
in
the
present
tence
,
as
in
the
wicked
,
and
(
is
)
alive
,
that
is
,
in
the
Saints
;
for
the
word
translated
(
was
)
is
the
same
where
the
Apostle
faith
,
I
(
am
)
an
Apostle
in
the
present
tence
.
And
here
let
us
adventure
to
insert
a
word
of
the
nature
of
the
unity
between
God
and
man
,
which
eternizeth
the
estate
both
of
just
and
unjust
,
seing
there
is
in
both
mans
nature
which
is
temporary
made
and
brought
forth
in
time
,
being
a
reall
and
proper
creature
,
For
the
unity
that
is
in
Christ
which
is
a
being
joyned
unto
the
Lord
and
becoming
one
spirit
,
or
one
mystical
and
spiritual
estate
and
condition
together
with
himselfe
.
Consider
with
me
,
that
there
is
in
the
eternall
an
aptnesse
to
do
,
or
to
be
,
and
a
proper
principle
or
fountaine
from
which
he
doth
,
or
is
such
a
thing
.
For
doing
,
and
being
the
thing
done
,
are
conjunctive
,
never
seperated
,
but
where
the
one
is
,
there
is
the
other
;
to
do
the
law
of
God
,
is
to
be
the
law
of
God
,
and
so
the
Saints
are
a
law
unto
themselves
,
as
well
as
the
profane
Gentiles
,
the
one
not
having
or
doing
the
law
of
the
flesh
,
no
more
then
the
other
hath
or
is
the
law
of
the
spirit
.
God
therefore
is
apt
,
and
prompt
to
know
,
to
be
wise
,
prudent
,
to
debate
,
determine
,
and
conclude
,
to
love
,
to
pity
,
to
have
compassion
,
to
be
at
peace
,
to
be
kinde
,
joyous
,
and
salvation
;
but
he
doth
,
or
is
these
from
that
principle
or
fountain
of
goodnesse
and
bounty
wherein
hee
communicates
himselfe
unto
another
in
the
being
and
exercise
of
them
all
,
wherein
is
such
infinite
fulnesse
;
that
that
which
is
proper
unto
the
principles
and
practice
of
a
creature
,
is
superfluous
in
every
one
of
them
.
So
that
in
whatsoever
a
christian
is
united
unto
,
or
comunicates
with
God
in
,
it
is
properly
and
originally
of
God
and
not
of
the
creature
,
as
his
Sonship
is
of
God
,
and
not
of
the
proper
off-spring
of
man
,
being
begotten
not
of
mortall
,
but
of
immortall
seed
,
so
are
all
the
lineaments
of
God
and
man
in
Christ
,
if
wisdome
joyne
;
the
Tabernacle
that
God
builds
,
and
not
man
,
it
is
the
wisdome
of
God
;
if
love
make
the
contract
,
it
is
the
love
of
God
shed
abroad
in
the
heart
,
and
not
the
love
of
man
which
is
enmity
with
God
;
if
faith
establish
the
heart
that
it
wavour
not
,
it
is
the
faith
of
God
,
which
is
the
power
of
God
to
salvation
,
wherein
consists
the
great
work
of
God
which
is
in
beleiving
;
as
Christ
tels
him
that
asked
,
what
shall
I
do
to
work
the
work
of
God
?
beleiue
(
saith
he
)
for
therein
it
consists
;
for
it
was
by
the
work
of
faith
that
Abraham
was
justified
,
and
not
by
that
vaine
or
empty
faith
without
works
;
that
is
,
without
the
present
power
and
operation
of
God
,
for
such
faith
the
Devil
may
attaine
unto
,
who
beleives
there
is
one
God
,
and
trembles
,
but
doth
not
consist
in
his
power
as
made
one
of
twaine
in
Christ
.
So
that
whatsoever
is
in
this
unity
,
is
properly
and
originally
of
God
,
and
that
from
a
principle
or
law
of
his
bounty
and
goodnesse
whereby
he
communicates
himselfe
unto
another
in
all
things
,
which
that
law
or
goodnesse
of
his
nature
is
apt
and
prompt
to
be
,
and
to
do
,
whereby
he
forms
himselfe
in
his
Son
,
without
whom
,
or
out
of
whom
,
he
never
had
being
,
took
form
in
any
will
or
law
,
nor
put
forth
himselfe
in
any
operation
,
therefore
it
is
said
(
speaking
of
Christ
,
God
and
man
)
all
things
were
made
by
him
,
and
without
him
was
nothing
made
.
For
if
ever
God
had
had
being
,
or
motion
,
so
much
as
of
minde
,
and
will
out
of
man
,
it
had
ever
been
so
,
and
then
salvation
had
not
been
,
the
Saviour
had
never
appeared
;
for
salvation
canot
be
compleat
,
but
in
him
that
saves
,
and
is
also
saved
;
and
the
Almighty
never
was
,
but
as
he
is
a
God
of
salvation
,
yea
in
the
plurality
thereof
as
the
expression
of
the
Psalmist
is
,
the
beginning
of
Christ
therefore
canot
be
fathomed
,
nor
spanned
out
no
more
then
the
beginning
of
the
Almighty
and
eternall
can
,
though
there
be
that
in
Christ
which
is
in
time
,
yet
he
takes
not
his
proper
being
from
that
,
no
more
then
man
,
takes
his
proper
being
from
his
body
,
but
from
his
rational
soul
and
spirit
,
which
inliveneth
,
acteth
,
and
moveth
the
same
.
And
in
the
one
and
the
other
doth
the
glory
of
the
Sonne
of
God
exist
;
for
God
working
in
and
by
the
faculties
,
or
aptitudes
to
do
in
the
soule
,
or
spirit
of
the
creature
,
thereby
his
vertues
and
operations
come
to
be
distinct
,
and
so
full
of
variety
of
glory
,
being
the
spirit
and
life
of
the
creature
,
consists
in
change
of
motion
,
or
operation
,
also
here
the
works
of
God
have
their
proper
times
,
seasons
,
and
opportunities
,
which
in
the
proper
and
simple
eternal
could
never
be
.
Furthermore
,
as
man
works
not
by
the
principles
and
properties
of
the
creature
,
but
by
those
that
are
proper
to
God
,
denying
himselfe
,
being
resigned
over
unto
God
,
and
so
all
his
operations
become
of
an
eternal
race
and
virtue
,
and
are
in
the
true
and
reall
account
and
reckoning
of
eternity
,
of
such
nature
is
the
condition
of
the
Sonne
of
God
,
therefore
the
Prophet
saith
,
who
can
declare
his
age
;
he
is
the
first
and
the
last
,
if
he
never
end
in
being
last
,
he
never
had
beginning
as
he
is
the
first
,
but
is
from
eternity
to
eternity
,
though
that
be
in
him
which
is
temporary
in
it selfe
,
even
as
mans
body
lives
and
understands
,
though
of
it selfe
it
hath
,
nor
doth
either
,
as
appears
when
the
soule
is
departed
.
Secondly
,
concerning
the
unity
of
Harlots
,
for
he
that
is
joyned
unto
an
harlot
is
one
flesh
;
that
is
,
one
carnall
and
corrupt
estate
,
in
which
all
the
ligaments
thereof
are
such
as
properly
the
creature
is
the
originall
and
fountaine
of
,
and
not
the
Creator
;
how
then
can
this
unity
be
eternall
,
when
the
proper
bond
is
of
that
which
is
mortall
and
temporary
.
To
this
we
answer
,
that
there
are
certain
faculties
or
aptitudes
to
do
,
or
to
be
in
the
soule
of
a
man
;
as
also
a
law
or
principle
by
which
it
is
,
or
doth
such
things
,
and
for
the
aptitudes
to
do
or
to
be
:
We
may
safely
say
,
that
whatsoever
the
Almighty
is
prompt
unto
;
that
through
the
sublimity
and
excellency
that
God
hath
made
the
spirit
of
a
man
to
be
of
,
he
is
prompt
unto
the
variety
of
operations
and
excellencies
that
are
in
the
Son
of
God
,
yea
even
to
compasse
the
earth
,
and
comprehend
all
things
,
and
find
out
the
causes
,
relations
,
and
operations
of
them
;
yea
,
even
to
eternize
himselfe
on
the
earth
,
by
calling
his
lands
by
his
name
,
by
living
in
his
posterity
;
by
some
great
work
wrought
,
or
monument
set
up
to
memorize
him
unto
posterity
and
ages
to
come
;
yea
doubtlesse
some
States-men
and
Politicians
of
the
world
are
apt
to
lay
plots
and
platforms
how
to
bring
about
,
accomplish
,
and
achieve
things
,
which
they
know
can
never
be
done
in
their
dayes
,
that
their
wisdome
and
policy
may
live
and
be
in
use
when
they
are
gone
:
and
of
such
use
,
and
from
such
aptitudes
come
humane
Chronicles
,
writing
of
bookes
,
or
the
like
,
to
reach
to
eternity
,
which
God
only
wise
is
.
So
that
man
works
in
,
and
by
the
aptitudes
of
God
,
but
not
from
that
law
and
principle
proper
to
the
Son
of
God
.
For
whereas
God
out
of
that
law
of
bounty
and
goodnesse
of
his
nature
communicates
himselfe
in
whatsoever
he
is
apt
to
do
,
and
be
,
whereby
he
doth
it
,
and
is
it
in
the
creature
.
The
creature
exercising
it selfe
in
the
way
of
mans
wisdome
in
things
which
God
himselfe
is
prompt
to
be
and
to
do
,
not
by
giving
himselfe
up
unto
God
to
be
his
,
and
not
his
owne
,
but
by
that
principle
of
self-love
,
and
law
of
exalting
the
arm
of
flesh
,
he
arrogates
unto
himselfe
,
and
monopolizeth
the
things
proper
to
God
unto
himselfe
,
ascribing
them
unto
the
things
of
man
to
beautifie
and
to
set
up
the
things
of
the
creature
thereby
,
attributing
and
giving
unto
the
flesh
that
which
is
proper
only
unto
the
Son
of
God
,
which
is
a
turning
of
the
truth
of
God
into
a
lye
;
a
changing
the
glory
of
God
into
the
image
of
a
corruptible
man
;
and
a
worshipping
and
serving
of
the
creature
instead
of
the
Creator
,
who
is
blessed
for
ever
,
Amen
.
We
conclude
then
,
that
as
God
by
that
law
of
grace
exerciseth
himselfe
in
all
his
excellencies
in
the
aptitudes
of
mans
soul
,
filling
them
with
himselfe
so
,
as
the
things
of
eternity
come
to
be
distinct
,
to
have
their
proper
season
,
time
,
place
,
yea
and
person
,
so
as
the
Saints
are
truly
distinct
,
and
the
operation
of
their
faith
,
as
the
Apostle
amply
declares
in
that
to
the
Hebrews
,
Chap.
11.
So
also
that
man
of
sinn
,
through
that
carnall
law
exerciseth
himselfe
in
the
aptitudes
of
God
,
filling
them
with
the
things
of
the
creature
,
so
as
they
become
unmeasurable
,
not
bounded
by
any
time
or
season
,
but
take
in
the
vast
space
of
eternity
,
and
so
the
state
of
the
wicked
is
also
evelasting
in
that
son
of
perdition
,
as
well
as
in
that
Son
of
God
,
and
yet
that
which
is
born
of
the
flesh
is
flesh
,
and
that
which
is
born
of
the
spirit
is
spirit
;
but
both
perpetuated
,
of
like
race
,
in
respect
of
time
in
the
sight
of
God
,
and
all
that
judg
and
discern
according
to
the
spirit
of
God
;
for
as
it
is
affirmed
of
that
eternall
word
,
that
it
was
in
the
beginning
.
In
the
beginning
was
the
word
,
and
the
word
was
with
God
,
and
the
word
was
God
.
So
it
is
affirmed
of
the
wicked
one
,
that
he
is
a
man-slayer
from
the
beginning
,
and
not
to
abide
in
the
truth
,
but
is
a
lyar
,
and
the
father
of
it
.
There
is
therefore
a
change
,
and
a
reall
change
in
Satan
,
for
the
truth
of
God
is
turned
into
a
lye
in
him
,
but
it
is
in
the
number
and
act
of
his
being
:
so
that
it
is
as
true
and
reall
,
that
he
was
never
otherwise
,
and
therefore
he
is
said
also
to
be
the
fountaine
and
father
of
it
,
as
he
that
is
so
originally
,
even
as
Abraham
that
high
Father
,
and
ancient
of
dayes
,
is
sayd
to
be
the
father
of
the
faithfull
,
as
the
originall
and
propagator
of
them
all
.
And
without
this
unity
of
the
harlot
,
prostrating
and
adulterating
the
word
of
God
unto
the
lusts
of
men
,
Satan
is
not
known
,
but
works
in
and
by
,
and
is
conversant
with
man
,
and
man
knows
it
not
.
It
is
true
also
,
that
there
is
a
change
,
and
a
reall
change
in
Christ
the
son
of
the
blessed
,
for
mans
nature
is
changed
from
its
visiosity
and
vanity
proper
to
the
wisdome
of
a
creaeure
,
to
become
the
undefiled
of
God
in
the
blessing
and
reality
of
son-ship
:
but
this
change
is
from
the
manner
,
instant
,
and
eternall
act
of
his
being
:
so
that
it
is
as
true
that
he
was
never
other
but
that
undefiled
and
reall
son
of
God
blessed
for
ever
,
with
respect
to
time
past
,
and
that
which
is
to
come
.
So
that
the
Son
of
God
is
never
alive
in
the
spirit
,
but
Satan
is
dead
in
and
to
him
;
nor
is
Satan
alive
in
the
flesh
;
but
Christ
is
dead
in
,
and
to
him
,
and
by
his
slaughter
the
world
nourisheth
its
heart
,
and
feasts
it selfe
;
so
that
the
mortification
of
the
spirit
of
the
Scripture
,
or
word
of
life
,
is
the
revivall
of
the
letter
,
which
becomes
the
proper
nourishment
of
the
carnall
minde
,
which
is
that
state
of
death
,
for
to
be
carnally
minded
is
death
.
So
also
it
is
true
in
Christ
,
that
the
mortification
of
the
flesh
in
the
abrogating
of
that
carnall
law
of
sin
and
death
,
is
the
slaying
of
that
Leviathan
Sea-Dragon
,
or
man
of
Sin
,
who
is
given
to
be
meate
for
Gods
people
in
the
wildernesse
;
that
is
,
it
is
the
revivall
of
the
spirit
which
becomes
the
proper
nourishment
of
the
sons
of
God
,
and
is
that
bread
from
heaven
that
perisheth
not
,
and
food
of
eternall
life
which
abides
for
ever
:
And
as
food
becomes
one
with
that
body
that
feeds
upon
it
,
in
the
nourishing
of
it
,
so
doth
the
spirit
and
life
of
the
living
and
eternall
God
,
become
one
state
and
condition
in
that
man
of
God
,
and
mysticall
body
of
Christ
Jesus
our
alone
Lordship
and
salvation
.
And
so
also
doth
that
spirit
of
death
and
destruction
,
in
that
the
truth
of
God
is
turned
into
a
lye
,
become
one
state
and
condition
in
that
man
of
sin
,
that
vile
body
and
mystery
of
iniquity
,
wherein
that
eternall
death
only
consisteth
,
and
remayneth
for
ever
.
In
the
next
verse
he
declares
who
it
is
they
have
killed
,
and
the
manner
of
it
.
Vers
.
6.
Yee
have
condemned
and
have
killed
the
just
,
and
he
doth
not
resist
you
.
Wherein
observe
,
-
1.
The
act
of
the
wicked
,
Yee
have
condemned
,
and
have
killed
the
just
.
-
2.
The
demeanour
of
the
Just
,
He
doth
not
resist
them
.
Their
act
is
two-fold
.
-
1.
They
condemn
him
.
-
2.
They
kill
him
.
1.
BY
the
just
here
(
as
hath
been
declared
)
is
meant
,
the
Lord
our
righteousnesse
,
or
our
justice
,
as
the
Prophet
calls
him
,
Whose
path
is
as
the
shining
light
which
shineth
more
and
more
unto
the
perfect
day
;
that
is
,
hath
all
manner
and
motions
of
glory
in
it
,
as
from
the
rising
of
the
Sunne
unto
the
height
thereof
,
it
is
he
onely
in
whom
perfect
justice
resides
,
which
consists
in
a
Justifier
,
and
a
justified
,
which
is
only
found
in
Christ
,
out
of
whom
no
perfect
justice
is
found
;
for
if
the
Justifier
be
one
,
and
the
justified
another
individuall
,
or
substance
,
there
is
a
fraction
in
the
act
,
it
admits
of
default
and
imperfection
,
you
cannot
find
it
whole
in
either
of
them
:
Christ
therefore
is
only
just
;
and
hence
it
is
,
that
seates
of
Judicature
must
either
condemn
him
in
the
world
,
or
else
they
cannot
justifie
themselves
to
have
the
perfection
of
the
Law
,
so
they
are
sayd
here
to
condemn
the
just
,
or
that
just
one
.
To
condemn
implies
the
giving
of
sentence
,
as
by
law
,
for
there
must
be
a
discerning
wch
is
by
a
rule
,
or
else
sentence
cannot
passe
;
and
every
thing
hath
its
proper
and
peculiar
law
,
whereby
it
seeks
to
effect
,
the
conservation
and
safety
of
of
it selfe
in
its
proper
condition
:
and
where
the
wisdom
of
the
flesh
and
carnall
mind
gives
the
proper
being
unto
the
condition
,
it
hath
a
certain
law
,
bond
,
or
engagement
upon
it
,
in
way
of
argumentall
and
legall
reasoning
for
the
safety
and
conservation
of
it selfe
in
its
own
principles
and
achievements
,
and
to
condemn
and
sentence
whatsoever
makes
for
the
bane
and
overthrow
of
them
,
and
unto
that
stands
bound
and
engaged
in
it selfe
,
as
to
its
ruler
or
god
.
Now
the
Crosse
of
Christ
in
the
crucification
of
the
flesh
,
and
order
of
that
law
of
the
spirit
,
doth
confound
humane
wisdome
in
the
way
of
its
being
,
and
all
its
enterprizes
,
making
it
the
proper
folly
of
the
world
,
for
it
is
written
;
I
will
destroy
the
wisdome
of
the
wise
,
and
will
cast
away
the
understanding
of
the
prudent
:
Where
is
the
wise
?
where
is
the
scribe
?
where
is
the
disputer
of
this
world
?
hath
not
God
made
the
wisdome
of
this
world
foolishness
?
Therefore
the
wisdome
of
the
flesh
or
carnall
law
,
doth
bind
over
,
under
penalty
of
destruction
of
it selfe
,
to
convent
,
arraign
,
convict
,
condemn
,
and
passe
a
finall
sentence
upon
the
Son
of
God
,
that
law
of
the
spirit
of
life
,
otherwise
it
cannot
reteyn
and
conserve
it selfe
:
So
that
we
may
as
soon
(
and
with
better
acceptation
)
perswade
a
rationall
and
ingenuous
spirit
,
to
lye
downe
and
utterly
forsake
the
nature
and
activity
of
his
wisdome
,
and
to
become
a
beast
of
the
dullest
capacity
,
as
to
perswade
a
carnall
mind
where
the
son
of
peace
is
not
,
upon
the
true
and
proper
conditions
of
the
Gospel
,
to
become
a
son
of
God
.
It
is
no
marvell
therefore
though
the
world
love
their
owne
,
and
hate
such
as
are
taught
of
God
,
condemning
such
as
justifie
the
words
of
wisdome
,
which
only
sets
forth
the
folly
of
the
world
,
or
else
it
appears
not
:
And
they
only
love
the
works
of
darknesse
,
and
dare
not
come
to
the
light
,
least
their
deeds
should
be
discovered
.
2.
They
do
not
only
condemn
,
but
they
kill
the
Just
one
,
and
that
in
a
two-fold
respect
.
First
,
consider
,
that
a
thing
is
said
to
be
killed
,
when
it
is
expelled
the
proper
place
of
its
aboad
,
so
it
is
slain
in
way
of
negation
and
denying
it
its
right
and
due
:
Deny
a
fish
the
water
,
and
it
is
killed
;
take
a
plant
out
of
the
earth
,
and
it
withereth
;
take
water
out
of
the
Sea
,
and
it
moves
not
in
ebbing
and
flowing
;
and
deny
any
thing
the
benefit
of
the
ayre
,
and
it
cannot
live
,
no
not
the
water
,
nor
the
fire
it selfe
.
Now
man-kind
is
the
proper
place
of
Gods
residency
and
abode
in
the
exercise
and
manifestation
of
his
wisdome
;
delighting
himselfe
in
the
habitable
parts
of
his
earth
,
even
in
the
sons
of
men
.
But
where
the
wisdome
of
the
flesh
beares
sway
,
and
makes
its
abode
,
there
the
wisdome
of
God
is
denyed
any
place
of
residency
;
therefore
Christ
who
is
the
wisdome
of
God
,
and
the
power
of
God
,
lives
not
there
in
any
of
his
operations
and
vertues
;
for
as
Jacob
said
of
Joseph
,
he
is
not
;
that
is
,
he
is
not
living
in
that
heart
.
2.
He
is
killed
actually
,
by
laying
violent
hands
,
or
administrations
upon
him
,
to
the
quenching
of
his
spirit
,
whereby
he
becomes
life-lesse
in
the
world
,
haling
him
to
the
places
of
execution
,
for
Christ
never
appeared
,
or
was
known
in
the
world
,
but
by
vertue
of
an
office
,
and
institution
.
For
how
can
a
King
appeare
,
but
by
vertue
of
his
inauguration
;
or
a
Prophet
,
but
by
or
in
the
spirit
of
a
Prophet
:
Or
what
is
a
Priest
,
if
he
have
not
somewhat
to
offer
?
for
he
cannot
be
a
Priest
without
.
Christ
appears
not
,
but
by
vertue
of
institution
and
commission
to
execute
,
perform
,
and
do
the
will
of
the
Father
;
therefore
he
saith
,
I
come
not
to
do
my
owne
will
,
but
the
will
of
him
that
sent
me
.
Now
to
institute
temporary
Ordinances
,
and
offices
vanishing
and
fading
,
not
holding
correspondency
with
the
nature
and
constitution
of
Christ
,
it
is
to
destroy
and
thrust
out
the
proper
spirit
and
authority
of
Christ
,
as
it
not
having
a
being
in
the
world
.
For
to
frame
an
Office
or
Ordinance
of
Christ
,
and
not
to
have
the
spirit
of
Christ
,
is
to
destroy
and
abolish
unto
themselves
that
mysticall
body
of
Christ
,
even
as
a
naturall
body
deprived
of
the
soule
that
gives
it
life
,
is
thereby
abolished
and
turned
to
putrifaction
.
Let
us
consider
then
how
to
form
Ordinances
,
and
establish
offices
and
Officers
of
Christ
;
for
if
they
have
not
in
them
the
spirit
of
Christ
,
they
will
prove
no
better
then
those
legall
and
Jewish
services
taken
up
from
Moses
,
as
representing
the
letter
of
the
Scripture
,
and
accordingly
practiced
in
the
dayes
of
Christ
,
by
Herod
,
Pontius
Pilate
,
Scribes
,
Pharisees
,
Lawyers
,
and
Souldiers
,
and
the
whole
body
of
the
people
,
who
cryed
out
,
crucifie
him
,
crucifie
him
,
away
with
him
.
When
water
in
the
River
or
Pond
hath
the
spirit
of
life
from
God
in
it
,
then
we
shall
count
it
as
an
Ordinance
of
Christ
;
when
bread
and
wine
on
the
Table
have
the
spirit
of
mortification
of
the
flesh
,
and
quickning
power
of
the
resurrection
of
Christ
in
them
,
then
will
they
prove
spirituall
Ordinances
of
Christ
,
beseeming
the
son
of
the
living
God
.
For
there
is
no
office
,
exercise
,
or
ordinance
proper
to
the
kingdome
of
God
,
that
is
voyd
and
destitute
of
the
holy
spirit
of
the
Son
of
God
,
who
is
that
great
ordinance
of
God
in
whom
every
particular
is
wrapped
up
and
infolded
,
and
not
one
of
them
barren
,
or
destitute
of
the
same
spirit
of
life
from
God
;
otherwise
all
Ordinances
and
offices
taken
up
from
Christ
and
his
Apostles
,
are
of
the
same
nature
of
those
taken
up
from
Moses
in
Christs
days
,
and
shall
prove
of
the
same
effect
when
ever
Christ
appears
,
for
the
one
stands
upon
the
proper
letter
of
the
Scripture
as
well
as
the
other
;
and
Satan
can
alledg
the
Scripture
to
back
his
temptation
,
as
well
as
Christ
doth
,
for
the
confounding
of
him
.
Now
if
the
spirit
and
life
of
such
Ordinances
depend
upon
the
Priests
and
Elders
,
the
Instituters
and
Conservators
of
them
;
why
should
they
then
contend
with
those
which
they
call
Papists
,
but
joyne
hand
in
hand
as
being
one
with
them
.
Let
us
remember
therefore
,
that
If
we
bereave
the
body
of
the
proper
soule
and
spirit
of
Christ
,
we
abolish
and
destroy
the
Just
one
,
and
turn
him
to
corruption
unto
our selves
.
3.
The
next
poynt
is
the
demeanor
of
the
just
:
And
he
resisteth
you
not
;
that
is
,
he
doth
not
stay
or
hinder
your
project
&
violence
from
execution
,
he
doth
not
detain
nor
keep
back
himself
from
you
,
but
patiently
suffers
himself
to
be
dispoiled
of
all
his
vertues
and
excellencies
in
you
,
which
are
the
native
and
proper
operations
of
the
Son
of
God
,
ceasing
from
his
own
work
in
you
,
that
you
may
take
your
full
swinge
in
that
which
is
proper
and
naturall
unto
you
,
as
to
exercise
your
pride
and
policy
;
your
principalities
&
powers
of
darknesse
,
your
spirituall
wickednesses
in
high
places
,
according
to
the
Prince
of
the
power
of
the
ayre
.
That
wheresoever
any
heart
is
empty
and
destitute
of
she
spirit
of
God
,
hee
insinuates
himselfe
to
be
the
fulnesse
of
it
;
that
according
to
that
plenty
of
wickednesse
,
the
wrath
of
God
may
finde
fuell
to
kindle
it selfe
upon
,
and
so
he
freely
without
resistance
layes
downe
his
life
in
the
wicked
as
a
ransome
,
that
he
may
take
it
againe
in
his
Saints
,
and
in
them
live
for
ever
:
And
so
much
for
the
death
of
Christ
according
to
the
spirit
in
the
men
of
the
world
,
who
crucifie
afresh
unto
themselves
the
sonne
of
God
,
and
make
a
mocke
of
him
.
And
from
this
our
Apostle
infers
an
exhortation
consisting
of
divers
particulars
,
which
do
concern
the
death
of
Christ
according
to
the
flesh
,
as
he
is
considered
in
the
Saints
:
and
that
is
the
second
generall
head
in
the
Chapter
,
which
is
contained
to
the
12.
verse
.
And
with
respect
unto
death
in
both
these
respects
,
the
Apostle
Paul
saith
,
God
forbid
that
I
should
rejoyce
in
any
thing
,
save
in
the
cross
of
our
Lord
Jesus
Christ
,
whereby
the
world
is
crucified
in
me
,
and
I
am
crucified
in
the
world
.
Vers
.
7.
Be
patient
therefore
brethren
unto
the
coming
of
the
Lord
:
behold
,
the
husbandman
waiteth
for
the
precifruit
of
the
earth
,
and
hath
long
patience
for
it
untill
he
receive
the
early
and
latter
raine
.
Wherein
observe
,
-
1.
The
terme
or
kinde
appellation
,
Brethren
.
-
2.
An
exhortation
,
in
these
words
,
Be
patient
.
-
3.
How
long
,
or
to
what
end
;
To
the
coming
of
Christ
.
-
4.
An
allusion
to
a
husbandman
,
with
respect
to
his
seed-time
,
and
harvest
.
1.
ANd
first
,
for
the
term
given
unto
them
,
Brethren
,
which
is
with
respect
unto
that
brother-hood
which
is
in
Christ
,
who
is
not
ashamed
to
call
us
brethren
,
whereby
he
declares
their
disjunction
and
separation
from
the
men
formerly
spoken
of
,
as
not
being
naturalized
,
or
having
any
part
or
portion
in
that
manner
of
death
formerly
expressed
,
nor
any
allyance
thereunto
.
2.
Whence
he
infers
the
exhortation
,
Be
patient
therefore
;
that
is
,
as
the
Son
of
God
suffers
himselfe
to
be
deprived
and
laid
wast
of
all
spirituall
glory
,
vertue
,
and
operations
of
his
spirit
in
the
world
,
to
rescue
you
and
deliver
you
there-from
,
even
so
do
you
suffer
your selves
without
any
resistance
,
to
be
routed
and
dispoiled
of
all
humane
,
transitory
,
and
fading
excellencies
of
the
world
;
that
as
he
fully
suffereth
in
the
wicked
in
point
of
the
spirit
,
as
being
layd
waste
of
all
the
things
thereof
,
for
there
is
a
fulfilling
or
fulnesse
of
the
Scripture
in
Judas
and
the
Jewes
in
putting
Christ
to
death
,
in
regard
of
the
letter
of
it
.
So
do
you
patiently
endure
to
be
dispoyled
and
layd
waste
of
all
that
carnall
and
temporall
glory
of
the
world
,
in
whatsoever
it
may
seem
to
consist
;
for
there
is
a
fulfilling
or
fulnesse
of
the
Scripture
in
the
man
of
God
also
,
even
in
that
Emanuel
,
God
with
us
,
or
in
us
,
in
regard
of
the
true
spirit
and
life
of
the
word
of
God
,
therefore
the
flesh
must
be
abolished
,
that
so
the
fulness
of
the
spirit
may
appear
,
which
otherwise
it
cannot
do
.
The
word
translated
patience
,
is
the
same
,
where
the
Apostle
John
saith
,
I
John
even
your
brother
,
and
companion
in
tribulation
,
and
in
the
kingdome
and
patience
of
Jesus
Christ
,
or
in
the
Kingdome
and
under-abiding
of
Jesus
Christ
,
as
the
word
is
truly
rendered
;
that
is
,
a
suffering
of
the
losse
of
all
things
carnall
and
transitory
,
through
that
Princely
power
of
the
spirit
that
reigns
in
the
kingdome
of
God
,
that
so
Christ
his
suffering
in
the
flesh
may
be
as
full
and
compleat
as
that
in
the
spirit
,
that
so
the
form
of
the
Cherubims
on
each
end
of
the
Mercy-seate
may
answer
one
to
another
,
from
between
which
the
Oracle
of
.
God
ever
utteteth
it selfe
,
and
else-where
expresseth
not
it selfe
in
the
Sanctuary
;
and
hence
is
Christ
said
to
come
,
or
spring
up
in
this
place
,
and
that
is
the
third
point
unto
what
this
suffering
tends
,
and
whereunto
it
serves
,
and
that
is
,
to
the
coming
of
the
Lord
.
3.
The
word
translated
coming
,
signifies
to
spring
,
grow
up
,
or
ascend
,
teaching
us
hereby
,
that
this
is
the
way
of
the
resurrection
of
Christ
,
and
his
ascention
into
all
spirituall
and
heavenly
glory
;
for
he
gives
himselfe
unto
death
,
in
respect
of
any
life
of
the
spirit
,
being
,
or
existing
in
the
world
,
or
any
glory
of
his
presence
in
point
of
his
divine
grace
,
ever
to
appeare
there
,
that
is
,
in
the
wicked
:
and
this
is
as
a
compleat
and
unvaluable
ransome
,
whereby
he
purchaseth
unto
himselfe
miserable
and
fraile
flesh
in
that
way
of
his
Saints
,
to
be
possessed
for
ever
in
the
power
of
his
spirit
in
all
the
fruits
of
righteousnesse
,
being
cloathed
thereupon
with
the
glory
of
the
sons
of
God
,
and
heyrs
of
his
Kingdom
;
this
patience
therefore
is
to
the
coming
of
the
Lord
into
unity
and
brother-hood
with
fraile
man
.
The
argument
then
stands
thus
:
If
Christ
suffer
death
in
the
spirit
in
the
men
of
the
world
,
freely
giving
up
himselfe
thereunto
without
resistance
to
an
eternall
separation
of
his
spirit
,
and
glory
of
his
power
,
from
that
which
he
himselfe
is
(
namely
man
.
)
Do
you
in
like
manner
suffer
your selves
to
be
deprived
of
all
the
excellency
&
glory
of
this
world
,
and
freely
lay
down
your
life
in
respect
of
any
living
thereunto
,
without
resistance
;
for
it
is
not
unto
separation
or
departure
,
but
to
the
springing
up
and
coming
of
the
Lord
,
that
you
may
ascend
into
that
which
he
is
in
himselfe
,
namely
into
the
state
and
condition
of
an
only
son
.
Let
the
world
take
notice
,
that
if
the
Son
of
God
give
it
its
full
scope
without
resistance
,
to
set
up
and
exalt
it selfe
in
riches
,
power
,
policy
,
and
all
wantonnesse
and
lasciviousnesse
,
what
a
shame
is
it
to
the
world
to
deny
him
liberty
and
freedome
in
his
Saints
,
to
exercise
himselfe
in
all
his
vertues
,
offices
,
and
operations
of
his
spirit
in
his
house
and
kingdome
,
but
they
must
be
judging
him
to
be
factious
,
seditious
,
pernicious
,
erroneous
,
and
blasphemous
,
and
that
by
such
as
are
most
properly
sealed
up
unto
carnall
and
humane
principles
in
Schools
of
humane
learning
,
so
as
they
dare
not
give
an
Exposition
upon
the
word
of
God
,
but
so
as
it
may
be
consonant
to
the
rules
of
humane
Art
,
unlesse
they
receive
it
at
second
hand
by
some
approved
Author
,
that
passeth
for
currant
in
the
state
where
they
live
.
While
the
world
walks
,
and
works
in
this
sphear
,
we
shall
see
nothing
among
the
sons
of
the
mighty
,
but
meerly
Babels
confusion
.
For
the
most
curious
Artist
destitute
of
the
spirit
of
God
,
exercising
in
the
word
of
God
,
brings
forth
the
greatest
confusion
;
for
he
is
bound
to
preserve
and
maintayn
the
flesh
,
which
in
all
poynts
lusteth
against
the
spirit
,
and
is
contrary
thereunto
:
So
that
it
is
the
division
of
language
,
for
his
tongue
is
divided
from
God
in
all
expressions
,
if
hee
be
understood
according
to
his
true
intent
.
4.
The
amplification
follows
by
an
elegant
allusion
to
a
Husbandman
,
with
respect
to
his
seed-time
and
harvest
.
We
all
know
of
what
nature
the
patient
waiting
of
a
husband-man
is
,
with
respect
to
his
seed-time
and
harvest
:
Let
us
therefore
take
out
the
meaning
of
the
allusion
,
wherein
is
contayned
a
mystery
implyed
in
this
word
Behold
,
noting
unto
us
the
appearance
of
a
signe
or
wonder
,
as
was
formerly
sayd
of
the
same
phrase
.
Now
the
Husband-man
is
the
Son
of
God
,
who
sowes
good
seed
in
his
field
:
But
the
enemy
in
this
his
sleep
of
death
,
unto
the
spirit
in
the
men
of
the
world
(
or
man
of
sin
)
sowes
tares
,
for
it
is
the
word
of
God
that
is
sown
in
the
world
;
but
being
received
and
formed
by
the
would
,
composed
of
the
principle
and
dictates
of
humane
wisdome
,
which
hath
in
it
the
very
characters
of
the
letter
of
the
Scriptures
,
which
is
the
compleat
form
of
the
law
of
sin
and
death
(
even
as
the
wisdome
of
the
spirit
hath
in
is
the
compleat
form
of
the
law
of
the
spirit
of
life
)
and
being
received
and
formed
in
that
mould
,
it
becomes
a
pernicious
and
unfruitfull
tare
.
In
like
manner
,
as
the
spirit
of
the
creature
being
cast
into
that
mould
of
wholsome
Doctrine
,
doth
through
that
wisdom
of
God
(
become
in
it
)
the
true
seed
of
immortality
,
to
increase
with
the
increasings
of
God
.
In
the
allusion
or
metaphor
,
we
have
to
consider
,
-
1.
A
wonder
noted
in
the
word
,
Behold
.
-
2.
A
patient
waiting
or
abiding
;
The
husband-man
waiteth
.
-
3.
For
what
?
that
is
,
for
the
precious
fruits
of
the
earth
.
-
4.
The
time
is
,
with
long
patience
.
-
5.
The
meanes
of
receiving
them
,
and
that
is
,
The
former
and
latter
raine
.
FIrst
,
for
the
word
Behold
,
implying
a
wonder
,
note
thus
much
in
the
distinction
of
it
from
the
former
expression
,
for
the
word
of
God
in
every
phrase
hath
its
peculiar
and
distinct
lustre
.
In
the
former
,
Christ
is
brought
in
as
an
hireling
in
his
death
in
the
spirit
here
,
as
the
Husbandman
,
or
Lord
of
the
harvest
,
in
his
dying
unto
the
flesh
.
Whence
we
observe
;
That
it
is
a
like
wonder
and
miraculous
act
and
deed
,
for
the
sonne
of
God
to
be
made
an
hireling
in
the
world
,
or
kingdome
of
men
,
as
it
is
for
the
sonne
of
man
(
Enoch
,
sorry
and
base
man
,
made
of
the
earth
)
to
be
made
Lord
of
the
harvest
,
ruler
of
heaven
and
earth
.
Let
this
be
the
only
use
of
it
,
to
carry
newes
to
all
men
,
that
he
that
knows
not
the
mystery
of
the
one
,
cannot
unfold
the
Chidah
,
that
hidden
matter
or
riddle
of
the
other
;
for
the
spirit
of
Joseph
can
interpret
the
dream
of
Pharaoh's
Baker
,
as
well
as
that
of
his
Butlers
.
2.
The
husbandman
waites
;
The
word
implyes
a
wayting
,
as
an
over-seer
,
to
give
things
their
due
,
and
to
keep
from
harm
;
hee
tarries
and
abides
by
his
field
to
see
that
nothing
be
wanting
,
nor
that
any
tare
be
pluckt
up
to
the
hurt
or
disadvantage
of
the
corne
,
but
will
have
them
grow
together
till
harvest
.
Whence
we
observe
,
That
there
can
be
no
true
and
acceptable
division
made
betwixt
wheat
and
tares
,
just
and
unjust
,
but
by
the
perfect
growth
and
ripenesse
of
them
both
;
the
man
of
God
must
be
brought
forth
unto
perfection
,
so
also
must
the
man
of
sinne
.
Yea
,
the
seed
of
God
sown
in
that
great
field
of
the
world
,
not
in
one
age
,
but
in
all
ages
thereof
;
as
also
the
seed
of
the
Serpent
,
or
tares
sown
by
that
evill
one
,
must
be
opened
unto
the
full
measure
of
sin
,
and
righteousnesse
in
the
one
,
and
in
the
other
,
or
else
no
man
can
rightly
divide
between
the
precious
and
the
vile
.
He
cannot
pluck
up
a
tare
otherwise
,
but
he
hurts
the
wheat
;
for
no
man
can
scant
a
wicked
man
of
the
fulnesse
of
sin
,
but
he
besmears
the
Just
one
,
that
holy
one
of
God
,
with
what
hee
keepes
back
from
the
wicked
;
for
if
it
be
not
brought
unto
the
wicked
,
as
to
its
proper
seate
in
its
perfection
,
it
is
left
unto
the
Son
of
God
,
as
he
yet
abiding
under
it
.
This
Lord
of
the
Harvest
therefore
waits
as
a
carefull
and
diligent
over-seer
,
that
no
such
great
inconvenience
and
evill
befall
his
field
,
or
hinder
the
right
and
joyfull
in
gathering
of
his
harvest
.
They
therefore
that
go
about
to
gather
in
the
wheat
,
or
binde
up
the
tares
,
before
they
be
waiters
and
over-seers
unto
fulnesse
and
perfection
of
both
,
that
they
can
truly
say
,
the
harvest
is
come
,
which
is
the
end
of
the
world
(
namely
of
all
worldly
excellencies
of
the
Saints
)
these
are
those
unskilfull
servants
which
know
not
the
mind
of
the
Lord
,
nor
is
their
enterprize
acceptable
unto
him
.
3.
He
waits
for
the
precious
fruits
of
the
earth
,
and
tarries
and
abides
to
preserve
all
things
in
order
and
place
,
to
the
appearing
of
them
,
which
are
the
abundant
and
fruitfull
exercises
of
mercy
and
justice
,
which
spring
up
in
the
just
and
unjust
.
These
are
they
which
the
Psalmist
speakes
of
,
when
he
saith
;
Mercy
and
truth
are
met
together
,
justice
and
peace
have
kissed
each
other
.
For
these
are
both
alike
innocent
and
guiltlesse
,
precious
,
and
of
like
difficulty
to
be
found
out
,
as
they
are
gathered
together
,
and
exercised
by
the
wisdome
and
power
of
God
,
who
thrusts
in
the
sickle
of
his
wrath
and
displeasure
,
as
well
as
of
his
love
and
good
will
,
when
the
regions
are
white
unto
the
harvest
in
the
one
respect
and
in
the
other
.
For
it
is
alike
precious
thing
in
God
to
redeem
and
deliver
the
elect
by
man
;
and
yet
to
free
man
in
point
of
his
own
proper
nature
and
ability
from
being
any
cause
or
furtherance
in
the
work
thereof
,
as
it
is
to
condemn
and
destroy
the
wicked
by
the
Son
of
God
,
and
yet
to
free
God
in
point
of
his
own
native
properties
and
operations
from
being
any
furtherance
of
the
work
thereof
,
and
without
both
the
one
and
the
other
of
these
brought
to
light
,
the
words
of
wisdome
are
not
justified
.
In
the
one
,
he
that
glorieth
(
or
as
the
word
is
)
praiseth
himselfe
,
it
must
be
in
the
Lord
,
for
the
boasting
of
all
flesh
is
excluded
.
In
the
other
,
he
that
is
shamefully
dishonoured
and
blasphemed
,
it
is
only
in
man
,
for
the
Son
of
God
is
most
glorious
and
excellent
for
ever
,
and
most
precious
fruits
of
justice
and
mercy
ariseth
from
each
of
them
.
In
the
one
,
the
Lord
alone
is
our
salvation
and
our
strength
;
and
in
the
other
,
Oh
Israel
,
thy
destruction
is
of
thy selfe
.
The
fourth
point
is
,
the
time
of
waiting
,
and
that
is
with
long
patience
.
The
length
of
this
patience
is
answerable
to
the
long
suffering
of
God
in
the
dayes
of
Noah
,
who
suffered
himselfe
to
be
mortified
,
in
respect
of
all
spirituall
and
holy
things
in
Cain
,
even
as
Abel
was
by
him
slaine
,
and
put
to
death
;
for
in
Cain
the
life
of
righteousnesse
never
appeared
,
for
he
was
destroyed
in
his
seed
in
the
deluge
,
in
that
respect
never
to
live
;
onely
none
is
to
put
him
to
death
,
nor
diminish
him
in
his
living
unto
the
flesh
,
in
which
respect
he
lives
to
this
day
,
in
those
that
wander
in
the
way
of
Cain
,
as
the
Apostle
teacheth
,
and
so
Abels
blood
speaks
wrath
in
him
untill
now
.
And
Abel
is
never
to
live
after
the
flesh
,
nor
bring
forth
an
off-spring
in
that
way
,
and
yet
speaks
in
that
voyce
of
faith
and
life
of
Christ
in
Seth
,
that
set
one
in
his
stead
,
of
whom
Christ
came
as
an
offering
acceptable
,
and
of
sweet
smelling
savour
before
God
for
ever
.
This
patience
then
hath
the
length
of
eternity
in
it
;
for
he
that
cannot
expect
the
reception
,
and
rising
up
of
these
fruits
at
an
eternall
distance
,
as
fresh
and
new
in
exercise
and
execution
,
as
though
they
had
never
taken
being
before
,
both
in
mercy
to
the
godly
,
and
in
terrour
to
the
wicked
;
he
can
never
perceive
,
nor
rightfully
enjoy
the
present
being
of
the
one
nor
the
other
.
For
if
we
look
upon
them
according
to
the
dimentions
which
God
gives
unto
them
,
then
are
they
to
come
unto
eternity
,
both
the
destruction
of
the
wicked
in
our
ransome
,
as
the
salvation
of
the
just
in
their
purchased
possession
,
and
they
are
both
of
them
really
present
in
that
act
of
expectation
,
even
as
the
Son
of
God
is
one
that
is
,
and
is
to
come
:
So
that
in
patient
waiting
,
we
possesse
,
and
in
present
possession
we
patiently
waite
,
else
things
are
not
looked
upon
,
as
having
God
in
unity
,
but
only
as
Creature
in
relation
to
Creature
:
but
the
Apostle
testifies
,
that
Abraham
in
wayting
for
the
Promise
,
had
the
present
enjoyment
of
it
,
and
that
as
the
father
of
all
the
faithful
,
who
only
inherit
accordingly
,
and
in
no
other
way
,
and
thence
he
brings
in
the
next
point
Which
is
the
fifth
in
order
,
and
that
is
the
meanes
of
receiving
of
them
,
and
that
is
the
early
and
the
latter
raine
.
This
early
and
late
raine
,
the
Prophet
Hosea
calls
it
the
first
rain
in
the
second
,
implying
that
the
reality
of
them
both
is
in
one
act
,
as
the
Son
of
God
is
sayd
to
be
the
first
and
the
last
,
and
yet
but
one
Christ
.
Now
we
know
,
that
in
point
of
husbandry
the
first
raine
gives
properly
the
seed
to
put
forth
root
downward
;
and
the
second
,
or
letter
raine
causeth
to
put
forth
into
blade
,
eare
,
and
full
or
ripe
corne
in
the
eare
:
Therefore
the
Prophet
Isaiah
saith
,
that
the
escaped
of
the
house
of
Judah
shall
take
root
down-ward
,
and
bring
forth
fruit
upward
.
Now
the
rooting
which
the
Saints
give
both
unto
just
and
unjust
is
from
eternity
,
otherwise
we
give
them
not
the
proper
meanes
of
their
growth
;
for
the
Psalmist
affirms
that
the
birthdew
of
Christ
is
from
the
womb
of
the
early
morning
;
and
the
ground
hereof
is
(
as
hath
been
said
)
because
the
eternall
is
in
the
united
,
and
therefore
he
is
sayd
to
be
a
dew
unto
Israel
,
that
he
may
cast
forth
his
roots
and
branches
,
and
grow
as
a
lilly
:
and
as
the
root
goes
down
into
eternity
in
point
of
time
past
,
else
no
proper
meanes
of
growth
,
so
the
branch
in
the
height
of
it
,
and
full
corn
in
the
eare
,
to
the
ripenesse
of
it
,
is
unto
eternity
for
time
to
come
,
else
hath
it
not
the
perfection
of
its
growth
.
And
it
is
an
act
of
like
nature
in
faith
,
and
of
like
necessity
to
salvation
,
to
give
it selfe
a
being
from
eternity
,
as
to
give
it selfe
a
being
to
eternity
;
and
hee
that
misseth
in
the
one
,
and
sinneth
in
the
other
for
his
eternity
to
come
,
is
but
from
tradition
.
For
without
the
fetching
up
of
himselfe
from
the
one
,
and
stretching
out
himselfe
unto
the
other
,
he
hath
not
the
proper
and
essentiall
being
of
a
Christian
,
therefore
Christ
is
described
in
whomsoever
he
appears
,
to
be
he
which
was
,
and
which
is
,
and
which
is
to
come
.
Note
here
,
that
the
mistake
of
this
point
is
the
ground
of
all
that
deceitfull
doctrine
at
this
day
so
acceptable
in
the
world
,
namely
that
such
excellent
times
,
and
also
miserable
dayes
and
places
have
been
,
which
are
not
now
to
be
found
in
the
world
,
as
Israel
,
considered
both
in
Canaan
,
and
in
Aegypt
also
;
and
such
excellent
times
are
to
come
,
as
were
never
yet
attained
unto
,
as
in
that
new
Jerusalem
,
calling
of
the
Jewes
,
or
Christ
coming
to
reign
a
certaine
space
on
the
earth
,
as
the
sole
Monarch
of
the
world
,
taking
the
letter
of
the
word
in
which
death
consists
,
to
be
their
proper
guide
and
directory
,
whereas
the
proper
scope
and
intent
is
,
by
an
historicall
narration
of
things
which
have
been
,
to
fetch
up
things
of
an
eternall
nature
,
to
give
them
a
present
and
reall
being
both
in
just
&
unjust
,
from
a
time
so
early
,
as
none
can
ever
descend
beneath
,
to
present
it
otherwise
:
And
also
when
the
Scriptures
speake
in
way
of
Propheticall
prediction
of
things
that
are
to
come
,
men
take
occasion
thereby
to
carry
us
up
in
a
phanaticall
conceipt
;
to
look
after
that
which
never
yet
was
,
whereas
the
scope
is
to
fetch
down
things
that
reach
unto
eternity
to
give
us
the
present
enjoyment
of
them
,
which
never
any
can
get
beyond
,
or
climbe
higher
;
this
deceitfull
spirit
of
,
was
,
or
will
be
,
but
is
not
in
present
existence
,
could
never
endure
the
present
appearance
of
Christ
.
But
if
he
be
truly
made
manifest
,
it
is
a
torment
unto
them
,
and
they
say
in
heart
,
he
comes
to
torment
them
before
their
time
.
But
to
conclude
this
point
,
we
affirm
that
present
precious
fruit
,
together
with
patient
waiting
for
,
is
the
proper
inheritance
of
the
promise
,
containing
both
sowing
and
in
gathering
in
the
kingdome
of
God
;
and
to
separate
them
,
is
to
divide
Christ
,
who
is
ever
in
unity
,
and
never
without
the
sayd
respects
,
whereupon
he
brings
in
the
next
words
as
an
inference
.
Vers
.
8.
Be
yee
also
patient
,
stablish
your
hearts
,
for
the
coming
of
the
Lord
draweth
nigh
.
In
which
words
observe
,
-
1.
The
renewing
of
the
exhortation
;
Be
ye
also
patient
.
-
2.
An
enlargement
thereof
,
drawn
from
the
former
metaphor
or
amplification
,
in
these
words
,
Stablish
your
hearts
.
-
3.
The
ground
or
reason
of
it
;
For
the
coming
of
the
Lord
draweth
nigh
.
BE
ye
also
patient
;
that
is
,
do
every
one
of
you
state
himselfe
in
●he
condition
of
the
Husband-man
,
and
personate
the
Husbandman
in
himself
,
that
so
in
patient
waiting
for
,
you
may
enjoy
the
harvest
of
the
promise
in
the
precious
&
rare
things
of
God
in
Christ
,
and
in
the
present
enjoyment
of
them
,
you
may
expect
the
coming
of
them
in
like
glory
,
power
,
and
virtue
for
ever
.
The
earth
brings
forth
sufficient
for
its
inhabitants
in
one
year
,
but
it
hath
not
spent
its
virtue
,
but
hath
a
new
glory
and
store
brought
forth
the
next
also
,
continuing
its
virtue
and
ability
therein
from
the
beginning
;
and
shall
we
think
that
ever
the
Sonne
of
God
shall
be
so
comprehended
and
grasped
up
together
in
his
glory
and
virtue
,
that
he
hath
it
not
to
bring
forth
a
fresh
,
both
in
mercy
and
justice
,
as
though
it
had
never
before
appeared
;
not
so
,
for
in
his
presence
is
society
,
and
fulnesse
of
joy
;
that
is
,
perfection
thereof
at
present
;
and
at
his
right
hand
are
pleasures
for
evermore
;
that
is
,
a
delightfull
and
pleasant
renewing
of
them
for
ever
.
Note
here
,
that
those
persons
,
that
preach
a
defect
and
imperfection
in
Christianity
,
they
ever
hold
a
time
to
come
when
there
shall
never
be
more
attained
,
though
not
at
death
,
yet
at
the
day
of
their
carnallized
judgement
,
which
is
all
one
,
as
to
hold
that
the
Sonne
of
God
may
be
exhausted
and
drawn
dry
in
respect
of
his
virtues
,
as
though
he
were
not
that
living
fountaine
that
runs
afresh
for
ever
,
or
as
though
the
eternall
were
wrapt
up
in
the
bounds
of
time
,
and
that
infinite
were
now
become
fioite
,
this
is
the
glory
and
top
of
such
mens
religion
,
that
teach
or
hold
an
imperfection
in
the
state
of
Christianity
;
and
it
is
only
tradition
that
keeps
them
from
preaching
it
in
Christ
also
,
for
otherwise
they
know
not
his
perfection
.
2.
He
ads
further
in
the
exhortation
grounded
upon
the
former
doctrine
,
Stablish
your
hearts
;
that
is
,
settle
,
fix
,
and
confirme
your
spirits
upon
this
foundation
,
or
two-fold
piller
in
the
Sonne
of
God
,
namely
the
reality
of
his
immediate
presence
,
compleatly
and
perfectly
,
and
that
he
is
no
lesse
compleatly
to
come
;
therefore
it
is
,
that
he
comes
in
preaching
peace
to
them
that
are
afarr
off
,
&
to
them
that
are
nigh
,
alluding
to
the
history
of
the
Jewes
and
Gentiles
,
but
the
body
and
truth
is
in
Christ
,
for
it
is
no
parradox
to
faith
,
to
say
Christ
is
the
nearest
,
and
also
the
farthest
of
;
for
faith
is
the
subsistance
of
things
hoped
for
;
that
is
,
it
is
the
present
being
of
things
that
yet
are
not
,
for
hope
which
is
seen
is
no
hope
.
And
it
is
the
evidence
of
things
not
seen
;
that
is
,
it
is
a
plaine
demonstration
of
that
which
yet
appears
not
;
for
he
never
appears
but
he
hath
a
new
manifestation
of
himselfe
yet
to
come
,
otherwise
the
Sonne
of
God
would
waxe
old
;
and
that
which
waxeth
old
,
is
ready
to
vanish
and
passe
away
:
but
he
abides
for
ever
,
without
decay
,
like
that
old
commandement
that
is
from
the
beginning
,
and
that
new
commandement
that
is
still
to
come
,
and
spring
up
afresh
in
all
that
are
intrest
therein
.
Againe
,
we
are
to
be
established
in
this
in
like
manner
,
that
there
is
the
presens
being
of
wrath
in
the
wicked
,
and
likewise
to
come
,
as
though
it
had
never
yet
been
;
for
he
that
believes
not
,
wrath
abides
upon
him
already
;
yea
and
it
is
the
wrath
to
come
also
,
and
therefore
there
is
a
fearfull
expectation
of
wrath
in
the
wicked
,
for
there
is
a
hoarding
up
of
wrath
,
as
having
stored
up
the
perfection
of
it
,
and
it
is
against
a
day
of
wrath
and
revelation
of
the
just
judgement
of
God
,
which
is
likewise
to
come
.
In
these
things
we
are
to
have
our
hearts
confirmed
,
and
to
stand
fast
,
as
that
Angel
that
stands
with
one
foot
on
the
sea
,
and
the
oupon
the
land
,
lifting
up
his
hand
to
heaven
,
and
swears
by
him
that
created
all
things
,
that
time
shall
be
no
more
;
and
that
with
that
courage
and
boldnesse
,
as
in
a
lyon
that
roareth
;
for
howsoever
all
things
that
God
hath
made
may
be
said
to
be
subject
unto
the
circuit
of
time
,
yet
is
there
no
time
of
that
man
of
sinne
,
that
time
of
turbulent
trouble
of
the
sea
,
found
in
the
man
of
God
,
in
that
quiet
rest
in
the
land
of
Emanuel
,
Jesus
Christ
,
the
oath
of
confirmation
hath
passed
that
puts
an
end
to
all
controversie
;
no
time
of
Satan
in
the
Son
of
God
:
neither
is
there
any
time
,
or
age
of
man
found
in
that
Antichrist
and
son
of
perdition
;
an
oath
is
past
,
to
put
it
out
of
doubt
,
that
in
the
one
respect
and
the
other
,
time
shall
be
no
more
;
and
he
that
is
an
Angell
,
or
messenger
from
heaven
,
can
boldly
and
confidently
proclaime
the
same
.
Therefore
when
the
seaven
thunders
utter
their
voyce
,
and
John
is
about
to
write
,
hearing
them
distinctly
,
yet
is
forbidden
,
for
the
same
voyce
hath
a
prohibition
in
it
,
and
commands
also
to
seale
them
up
as
a
secret
.
For
the
mystery
of
iniquity
is
to
be
sealed
up
,
as
a
sevenfold
fulnesse
and
perfection
thereof
in
that
man
of
sinne
,
and
state
of
the
wicked
,
so
that
no
letter
,
nor
character
thereof
,
be
once
mentioned
as
recorded
in
that
state
and
condition
of
Christianity
,
that
is
by
Jesus
Christ
.
So
also
that
sevenfold
mystery
of
God
in
as
plain
and
apparant
voyce
unto
the
gracious
Saint
,
is
to
be
sealed
up
in
that
state
and
condition
of
the
Sonne
of
God
,
so
as
not
one
letter
,
or
fillable
thereof
,
no
not
a
jot
or
tittle
,
be
mentioned
,
as
recorded
in
the
state
of
the
man
of
sin
,
those
Rolls
of
Babylon
,
Statutes
of
Omry
,
and
Chronologies
of
all
wicked
Ahabs
and
Jesabels
whatsoever
,
for
the
voyce
of
the
sevenfold
perfection
of
the
mystery
of
God
,
is
silent
and
speaks
not
in
any
of
them
all
.
Note
here
hence
,
that
such
as
write
bitter
things
in
the
Saints
of
God
,
as
sin
,
and
uncleannesse
,
not
yet
purged
and
taken
away
,
as
also
good
things
in
wicked
men
,
as
remenders
of
that
good
Image
of
God
wherein
man
was
created
,
they
know
neither
the
prohibition
,
nor
yet
the
command
given
unto
that
great
Angell
that
comes
down
from
heaven
;
nor
have
they
the
oath
of
God
upon
them
,
for
the
confirmation
of
time
,
to
put
it
out
of
controversie
in
the
soules
of
men
,
how
it
is
no
more
.
The
ground
of
the
setling
of
the
heart
through
patience
followes
,
Because
the
coming
of
the
Lord
drawes
nigh
.
By
Lord
here
,
is
meant
the
Lord
Jesus
,
and
by
coming
is
meant
his
grouth
or
springing
up
in
his
perfection
:
The
word
draw
,
signifies
the
continuation
and
extention
of
a
thing
to
the
uttermost
,
as
in
the
Psalms
,
draw
out
thy
loving
kindnesse
to
them
that
know
thee
,
or
extend
and
continue
thy
loving
kindnesse
to
them
that
know
or
acknowledge
thee
,
to
be
what
indeed
thou
art
.
And
againe
,
wilt
thou
draw
out
or
extend
thy
wrath
unto
all
generations
,
or
wilt
thou
draw
out
thy
wrath
to
generation
and
generation
;
as
if
he
should
say
,
is
not
thy
wrath
extended
unto
that
generation
of
the
wicked
one
,
that
seed
of
the
serpent
,
in
the
fulnesse
and
perfection
thereof
,
and
therefore
the
generation
of
the
just
are
cleared
and
acquit
from
the
same
for
ever
,
so
that
it
cannot
be
drawn
out
to
generation
and
generation
,
in
case
that
one
possesse
the
fulnesse
of
it
.
The
word
nigh
,
signifies
unity
,
and
that
in
the
nearest
bond
of
affinity
,
therefore
it
is
said
,
thou
shalt
not
come
nigh
thy
kinne
;
that
is
,
to
enter
into
contract
and
copulation
with
them
,
which
is
of
such
nearnesse
as
two
to
become
one
flesh
,
where
there
is
a
leaving
of
father
and
mother
,
to
become
one
in
that
mutuall
bond
as
not
knowing
or
owning
any
other
.
The
argument
then
stande
thus
;
that
if
the
Son
of
God
,
who
is
before
all
time
,
yea
from
eternity
,
and
is
that
Lamb
slaine
from
the
beginning
,
hath
(
notwithstanding
)
extended
and
drawn
out
himselfe
to
be
kindred
unto
you
,
and
become
one
with
you
in
the
nearest
affiance
and
unity
that
can
be
,
raising
up
himselfe
in
you
as
Lord
and
King
,
yea
as
Prince
of
peace
,
being
your
present
exaltation
,
lordship
,
and
authory
in
your
immediate
condition
,
if
no
time
hath
intervened
,
no
state
swallowed
him
up
,
no
Saint
so
ingrossed
him
to
himselfe
alone
,
no
persecution
prevented
,
nor
Princes
of
this
world
crucified
the
Lord
of
glory
so
;
but
that
he
hath
drawn
out
himselfe
from
eternity
in
respect
of
time
past
,
to
become
one
with
you
in
the
nearest
bond
,
as
to
be
but
one
condition
together
with
you
;
one
faith
,
one
love
,
one
wisdome
,
one
joy
,
one
strrength
,
and
authority
,
one
rule
and
lordship
,
yea
one
exaltation
,
ascention
,
and
preferment
;
be
ye
then
patient
,
and
settle
your
hearts
,
waite
and
expect
without
wavouring
,
that
from
this
unity
and
present
being
of
the
happy
and
blessed
estate
you
stand
in
,
he
will
extend
and
draw
out
himselfe
in
you
,
without
any
obstruction
,
or
interruption
unto
eternall
aye
,
raising
up
himself
afresh
in
you
,
as
lord
and
king
without
all
interruption
,
intermission
,
decay
or
controule
,
but
in
all
the
variety
of
his
glory
shall
ever
appear
like
himself
the
Sonne
of
eternity
,
and
of
the
blessed
God
.
Whereupon
he
amplifies
his
exhortation
,
backing
it
with
arguments
in
the
next
verse
.
Vers
.
9.
Grudge
not
one
against
another
,
brethren
,
lest
ye
be
condemned
:
behold
,
the
Judge
standeth
before
the
doore
.
Wherein
we
note
,
-
1.
The
terme
he
gives
them
;
that
is
,
brethern
.
-
2.
A
duty
,
or
dehortation
,
Grudge
not
one
against
another
;
which
he
backs
with
a
two
fold
argument
.
-
1.
From
the
danger
,
Least
ye
be
condemned
.
-
2.
Readinesse
for
execution
,
and
that
in
way
of
wonder
,
behold
the
Judge
standeth
before
the
doore
.
THe
word
brother
in
this
place
,
comprehends
not
onely
the
brotherhood
of
the
Saints
of
God
as
in
the
next
verse
where
he
adds
,
my
brethren
;
but
also
a
certaine
relation
in
brother-hood
which
is
between
the
saints
and
men
of
the
world
,
set
forth
unto
us
in
that
between
Jacob
and
Esau
,
which
the
Scripture
so
often
expresseth
,
and
alludeth
unto
,
Was
not
Esau
Jacobs
brother
,
saith
the
Lord
,
yet
I
have
loved
Jacob
,
and
hated
Esau
,
and
have
laid
his
mountaine
wast
,
and
his
heritage
for
the
Dragons
of
the
wildernesse
.
For
Christ
ariseth
and
is
brought
forth
,
out
of
as
near
a
kinn
with
the
men
of
the
world
,
as
Jacob
was
unto
Esau
his
brother
,
who
had
both
one
father
,
even
Isaac
,
and
one
mother
,
being
both
begotten
at
one
going
in
of
Isaac
to
Rebecca
,
as
the
Apostle
reports
unto
the
Romans
.
Even
so
Christ
and
Belial
,
God
and
the
Devill
,
spring
out
of
one
act
of
union
,
and
conjunction
of
God
and
man
,
which
must
of
necessity
have
in
its
divine
wisdome
and
humane
,
else
God
and
man
are
not
existing
therein
.
For
the
wisdome
of
God
transcends
all
creatures
,
and
it
is
the
excellency
of
man-kinde
,
that
his
wisdome
transcends
all
creatures
on
the
earth
besides
himselfe
:
So
that
without
the
wisdome
of
God
,
and
the
wisdome
of
a
creature
,
the
creation
of
man
is
not
,
for
he
is
made
in
the
Image
of
God
.
Therefore
in
the
propagation
of
the
Sonne
of
God
,
there
is
the
wisdome
of
God
,
subjecting
and
prostrating
mans
wisdome
unto
it selfe
,
which
is
the
bringing
forth
of
Christ
the
Sonne
of
God
.
Also
the
wisdome
humane
subjecting
and
prostrating
the
wisdome
of
God
unto
it selfe
,
as
the
Serpent
did
the
wisdome
of
the
woman
,
who
was
made
in
the
Image
of
God
,
is
the
bringing
forth
of
Antichrist
the
seed
of
the
Serpent
the
sonne
of
perdition
.
So
that
it
is
God
and
man
conceived
and
brought
forth
by
the
wisdome
of
God
,
which
is
Christ
the
Sonne
of
God
,
the
Saviour
of
man-kinde
.
And
it
is
man
and
God
conceived
and
brought
forth
according
to
the
principles
of
humane
wisdome
;
that
is
,
Antichrist
the
sonne
of
perdition
and
that
destroyer
of
man-kinde
.
So
that
they
are
one
in
conjunction
,
and
unity
of
God
and
man
in
the
root
,
as
near
as
Jacob
and
Esau
were
in
that
one
act
of
generation
,
but
in
the
springing
up
,
and
perfecting
of
them
,
they
are
as
different
and
at
as
great
a
distance
as
Jacob
and
Esau
were
,
in
those
two
nations
of
Israel
,
and
Edom.
And
here
note
with
me
(
my
good
freinds
)
that
man
cannot
be
known
(
no
not
that
man
of
God
)
nor
yet
that
man
of
sin
,
in
a
simple
act
of
creation
,
without
respect
unto
generation
,
nor
in
one
simple
act
of
generation
,
without
respect
to
that
act
of
creation
.
For
as
it
is
in
nature
,
that
all
the
wisdome
in
the
world
,
in
the
act
of
mans
creation
,
cannot
expresse
or
set
forth
his
multiplication
and
continuation
,
on
the
earth
,
but
with
respect
unto
the
act
and
virtue
of
generation
;
nor
can
it
in
the
act
of
generation
,
set
forth
and
declare
mans
beginning
and
originall
but
with
respect
unto
that
act
of
creation
;
even
so
no
man
can
truly
preach
Christ
in
that
work
of
creation
as
we
are
Gods
work-manship
created
in
Christ
unto
good
works
,
but
with
respect
unto
the
act
of
generation
,
as
he
is
the
seed
of
the
woman
begotten
and
borne
of
a
virgin
.
Nor
can
he
be
truly
known
in
the
act
of
generation
,
but
with
respect
unto
that
act
of
creation
,
as
the
spirit
of
God
carries
up
his
geneology
,
which
was
the
sonne
of
Seth
,
the
sonne
of
Adam
,
the
sonne
of
God
.
For
the
wisdome
of
God
,
and
the
wisdome
of
a
creature
,
are
both
in
the
unity
;
which
is
as
that
unformed
Chaos
,
in
the
beginning
;
but
Christ
is
onely
propagated
according
to
the
wisdome
of
God
,
and
Antichrist
is
generated
by
the
wisdome
of
a
creature
,
which
is
the
giving
of
every
thing
a
forme
and
virtue
out
of
that
confused
and
deformed
Chaos
.
So
that
without
generation
,
creation
hath
no
off-spring
,
and
without
creation
,
generation
hath
no
beginning
or
originall
.
Therefore
the
Son
of
God
is
voyd
,
without
the
one
,
and
the
other
,
and
so
is
that
Son
of
perdition
.
Note
therefore
,
that
in
that
unity
or
act
of
creation
of
God
and
man
to
be
one
workmanship
,
there
is
a
kindred
between
Christ
and
Antichrist
,
as
near
in
all
respects
,
as
that
of
Jacob
and
Esau
,
considered
in
that
lawfull
contract
and
act
of
Isaac
and
Rebecca
.
But
in
that
act
of
conception
and
springing
up
,
according
to
the
wisdome
of
God
,
and
the
wisdome
proper
to
a
creature
,
there
is
that
infinite
distance
and
disproportion
,
as
is
between
Israel
and
Edom
,
Christ
and
Antichrist
,
the
son
of
God
,
and
the
son
of
perdition
:
Our
Apostle
therefore
doth
with
good
advice
exhort
the
Saints
of
God
not
to
grudg
against
the
men
of
the
world
,
and
that
in
the
relation
of
brethren
,
saying
Grudge
not
brethren
one
against
another
.
Grieve
not
,
or
groane
not
,
as
the
word
is
,
that
is
,
let
not
the
enmity
that
is
in
the
world
be
vexatious
unto
you
:
But
behold
in
that
way
of
sin
and
death
,
Gods
wonderfull
device
for
the
in-let
of
wrath
and
execution
of
justice
in
the
world
,
and
know
that
without
that
way
of
destruction
,
salvation
had
never
been
.
For
if
the
Son
of
God
had
not
beene
made
sin
in
our
nature
,
and
yet
so
as
not
to
know
sin
,
that
is
,
never
to
approve
thereof
,
or
be
stained
therewith
in
the
least
,
for
never
was
guile
found
in
his
mouth
,
being
that
Immaculate
and
spotless
Lamb
of
God
,
altogether
pure
,
without
superfluity
or
defect
:
So
that
his
nature
in
whatsoever
is
proper
unto
him
,
is
free
from
all
guilt
and
staine
,
although
he
be
found
in
a
true
sence
in
that
condition
which
is
sinfull
.
Otherwise
our
nature
had
never
been
made
the
righteousnesse
of
God
in
him
;
for
whatsoever
is
proper
and
naturall
unto
man
,
knows
no
such
righteousnesse
,
nor
can
it
approve
of
,
or
be
satisfied
therewith
;
therefore
can
wee
never
receive
and
accept
thereof
,
but
with
the
losse
and
denyall
of
all
things
proper
to
the
nature
of
man
,
as
considered
in
that
off-spring
of
the
earth
,
which
he
is
changed
and
renewed
from
by
the
wisdome
and
spirit
of
God
,
being
turned
from
darknesse
into
light
,
fram
Satan
unto
God
,
a
change
which
all
the
Saints
participate
of
;
therefore
can
no
flesh
boast
,
for
by
this
meanes
boasting
is
excluded
,
our
owne
works
are
utterly
renounced
.
Even
so
,
the
Son
of
God
is
become
darknesse
in
the
men
of
the
world
,
as
absolutely
as
man
is
made
light
in
the
Lord
,
therefore
it
is
said
,
that
if
the
light
which
is
in
thee
be
darknesse
,
how
great
is
that
darknesse
:
For
if
that
which
makes
light
be
become
darknes
,
there
is
nothing
left
to
cure
that
darknesse
:
so
also
if
mans
nature
which
is
in
it selfe
is
darknesse
,
be
made
light
it selfe
in
the
Son
of
God
,
as
he
affirms
of
the
Disciples
,
that
they
are
the
light
of
the
world
(
the
same
that
is
sayd
of
himselfe
)
what
is
it
that
can
impaire
or
diminish
that
light
.
So
that
as
wicked
men
have
changed
the
truth
of
God
into
a
lye
,
and
have
changed
the
glory
of
the
incorruptible
God
into
an
image
made
like
corruptible
man
,
so
they
have
changed
the
light
of
God
into
darknesse
in
themselves
.
And
herein
Christ
hath
given
himself
as
a
ransome
compleat
,
and
every
way
proportionable
for
ever
,
unto
that
condition
which
man-kind
is
brought
back
and
redeemed
into
,
which
is
to
be
the
son
of
the
eternall
and
living
God
,
to
dwell
with
him
in
that
inexcessible
light
which
no
flesh
can
approach
unto
:
and
it
is
alike
holy
and
precious
act
in
God
to
give
his
holy
Son
to
be
judged
,
condemned
,
and
executed
in
the
world
,
and
yet
be
no
proper
cause
thereof
,
as
it
is
to
save
man
by
nature
sinfull
,
and
God
himself
the
plenary
cause
thereof
;
for
to
justifie
the
wicked
,
&
condemn
the
just
are
alike
abhomination
;
yet
God
hath
found
a
way
wherein
the
Just
one
by
nature
(
is
and
ever
shall
be
so
in
the
Saints
)
is
in
the
world
condemned
,
and
also
that
wicked
one
(
who
is
and
ever
shall
be
so
in
the
wicked
)
is
justified
and
saved
in
himselfe
,
that
is
,
in
the
Lord
.
Grudge
not
therefore
brethren
(
by
unity
and
contract
in
creation
)
one
against
another
,
though
in
act
of
conception
,
and
springing
up
from
that
one
Embryon
,
or
formlesse
substance
,
you
become
thus
un
naturalized
and
divided
into
two
Nations
in
direct
antithesis
one
to
another
,
quarrell
not
against
the
work
of
God
herein
,
but
admire
his
wisdome
,
who
hath
hereby
brought
to
passe
our
salvation
,
by
the
stopping
of
the
mouth
of
all
flesh
,
that
glory
may
for
ever
redound
to
him
,
and
not
to
the
creature
.
For
it
is
as
voluntary
an
act
in
the
wisdome
of
man
to
choose
the
way
of
death
,
in
the
preferring
of
the
things
proper
to
a
creature
,
before
the
things
that
are
of
God
;
as
it
is
in
the
wisdome
of
God
in
Christ
,
to
prefer
and
make
choise
of
things
proper
to
the
eternall
,
before
those
which
are
momentany
and
mortall
,
so
that
the
worke
shall
never
say
to
the
work-man
,
why
hast
thou
made
me
on
this
fashion
?
For
nature
would
not
give
in
exchange
its
own
nature
&
disposition
for
another
,
because
its
life
and
being
cleaves
thereunto
,
which
the
nature
of
another
must
of
necessity
be
death
unto
it
,
which
is
declined
by
all
things
.
Do
not
murmure
then
,
nor
grieve
,
let
not
the
works
of
God
be
any
way
vexatious
unto
you
,
but
behold
with
joy
and
admiration
that
wonderfull
wisdome
of
God
in
that
comely
order
of
his
justice
,
who
hath
adorned
himselfe
with
as
glorious
ornaments
of
wrath
in
the
execution
thereof
on
the
world
,
as
he
hath
done
in
the
distribution
of
his
grace
and
mercy
in
that
way
of
his
onely
Son
;
in
the
one
is
the
thing
given
as
a
purchase
,
and
in
the
other
is
the
thing
purchased
.
Our
father
Abraham
was
well
acquainted
with
this
poynt
,
when
he
bought
that
burying
place
of
the
sonnes
of
Heth
,
for
him
and
his
to
be
buryed
out
of
sight
:
he
would
not
take
it
as
a
gift
,
but
gave
out
the
just
proportionable
worth
thereof
in
money
by
weight
;
for
he
knew
according
to
the
truth
of
Justice
,
that
as
there
was
a
valuable
consideration
given
for
a
place
wherein
to
be
buried
out
of
sight
(
as
Abraham
saith
of
Sarah
)
a
like
riches
and
dignity
should
be
in
the
inheriting
and
possessing
of
the
land
by
his
seed
,
to
teach
us
this
point
,
that
according
to
the
worth
of
that
which
is
given
to
be
buryed
in
the
world
,
which
is
the
Son
of
God
;
where
none
of
his
vertues
nor
graces
is
declared
,
alike
shall
be
the
worth
of
that
estate
and
condition
of
such
as
are
risen
again
in
Christ
(
according
to
the
rule
of
justice
)
which
is
no
lesse
then
Son-ship
unto
the
eternall
and
living
God
.
This
was
in
the
heart
of
David
,
moving
him
not
to
accept
of
that
kind
offer
of
Araunah
the
Jebusite
,
concerning
that
threshing
floor
,
oxen
,
and
instruments
,
but
would
pay
a
valuable
price
for
them
,
because
he
would
not
worship
the
Lord
in
offering
of
that
which
cost
not
a
valuable
price
.
And
this
is
written
according
to
the
letter
(
as
all
other
Scripture
is
)
in
every
mans
heart
,
and
utters
it selfe
(
if
not
stifled
through
desire
of
gaine
in
all
merchandizes
of
the
world
.
Such
therefore
as
have
critically
brooded
upon
the
Scriptures
to
hatch
a
temporary
and
humane
death
only
,
to
be
the
death
of
Christ
Jesus
,
the
Son
of
God
,
telling
us
of
an
ayry
vertue
or
efficacy
thereof
meerly
imaginary
;
for
they
know
not
how
any
reality
thereof
should
reach
unto
us
through
ages
past
;
for
say
they
,
his
death
was
so
long
ago
,
and
but
of
part
of
three
days
and
three
nights
continuation
,
for
whole
ones
they
cannot
make
them
all
:
and
it
was
only
the
humane
nature
that
dyed
,
which
is
only
a
separation
of
soule
and
body
,
and
neither
separated
from
God
.
By
which
doctrine
it
follows
,
that
mans
resurrection
and
life
is
only
a
rejoycing
of
soule
and
body
,
without
any
unity
or
conjunction
with
God
,
which
is
the
overthrow
and
destruction
of
the
doctrine
of
Christ
,
and
so
of
the
state
of
the
Sonne
of
God
,
and
of
salvation
.
For
there
is
as
reall
a
departure
from
God
in
the
day
of
the
wicked
,
whose
state
and
condition
consists
of
God
and
man
(
otherwise
no
eternall
wrath
)
as
there
is
a
coming
to
God
in
the
way
of
the
Saint
of
Israel
,
whose
state
and
condition
consists
of
God
and
man
,
otherwise
there
were
no
eternall
mercy
and
favour
;
the
doctrine
of
the
world
therefore
teaching
a
monarchicall
Christ
,
and
a
kingdome
bounded
by
time
(
at
least
in
point
of
time
past
)
it
is
of
proper
use
to
whet
and
sharpen
the
spirits
of
men
,
to
hunt
and
seek
after
a
State
and
Kingdome
of
that
nature
and
constitution
which
man
exerciseth
,
and
not
the
Sonne
of
God
.
These
men
have
tyed
all
sin
originally
to
one
man
in
the
fall
(
as
they
by
tradition
call
it
)
but
yet
know
not
how
,
nor
by
whom
the
entrance
of
sin
came
:
But
carry
us
to
imaginary
Angels
sutable
to
the
rest
of
their
doctrine
,
neither
know
they
the
way
of
the
derivation
of
it
,
which
is
of
so
great
concernment
.
Even
so
they
having
tyed
all
righteousness
unto
one
particular
and
individuall
man
in
his
resurrection
,
compassed
and
surrounded
by
time
,
but
are
ignorant
of
the
way
and
manner
of
the
derivation
of
it
;
for
it
is
whole
Christ
derived
,
or
else
salvation
is
imperfect
and
maymed
:
But
the
spirit
of
Christ
(
or
as
some
mince
it
)
the
influence
of
the
spirit
,
without
the
body
compleat
,
is
but
a
part
of
Christ
,
the
Son
of
God
divided
(
as
by
this
way
of
derivation
he
is
)
is
as
sound
a
doctrine
,
as
to
say
Paul
was
crucified
for
you
.
To
conclude
this
point
therefore
,
the
work
of
God
in
ordering
of
the
state
of
the
wicked
truly
known
and
rightly
judged
of
,
is
of
no
more
disquiet
,
grief
,
or
vexation
unto
the
Saints
of
God
,
then
the
work
of
God
in
our
salvation
is
;
no
,
though
our
brother
the
Lord
Christ
be
so
given
up
unto
death
in
them
,
as
never
to
live
in
them
any
more
,
for
it
is
our
ransome
,
the
justice
and
equity
of
the
purchase
payd
for
the
eternall
release
of
our
soules
;
for
the
salvation
of
God
holds
firm
in
all
respects
,
wherein
the
heart
of
man
,
or
subtilty
of
Satan
can
put
forth
it selfe
;
that
as
there
is
compleat
salvation
free
without
money
,
or
money-worth
,
as
also
in
conquest
by
force
and
strength
,
so
also
in
point
of
strictnesse
of
justice
,
in
giving
a
valuable
and
considerable
price
in
way
of
purchase
.
The
spirit
then
of
grief
,
vexation
and
anguish
,
cleaves
unto
,
as
it
is
the
proper
portion
of
the
brother-hood
considered
in
Edom
,
and
not
in
Israel
,
found
in
Mount
Seir
,
or
as
the
word
signifies
,
the
mount
of
the
Devill
,
and
not
in
Horeb
,
the
mount
of
God
.
Therefore
the
argument
against
grief
and
vexation
at
this
brotherhood
is
added
,
viz.
Lest
ye
be
condemned
;
that
is
,
fretting
,
grieving
,
and
vexation
at
the
wonderfull
work
of
God
,
is
condemnation
,
and
properly
is
the
practice
of
that
Fornicator
,
and
prophane
person
Esau
,
when
he
hath
so
lustfully
and
prophanely
parted
with
the
birth-right
,
to
satisfie
his
corrupt
and
carnall
desires
,
bred
and
begotten
in
hunting
after
the
things
of
this
life
,
which
is
to
pursue
that
hinde
of
the
morning
(
as
the
Psalmist
calls
Christ
)
to
put
him
to
death
,
for
the
glory
of
the
flesh
and
of
God
cannot
subsist
and
stand
together
.
The
word
(
Lest
)
in
this
phrase
is
not
used
as
a
supposition
,
but
as
a
certain
affirmation
,
as
where
one
Prophet
saith
,
lest
Hezekiah
deceive
you
:
Another
expounds
it
,
Hezekiah
doth
deceive
you
.
So
also
where
one
Evangelist
reports
the
words
of
Christ
,
Lest
the
people
faint
in
the
way
:
Another
repeating
it
,
saith
,
The
people
will
faint
in
the
way
.
So
in
this
place
,
lest
ye
be
condemned
,
is
,
yee
are
under
condemnation
whosoever
so
doth
;
for
that
is
the
condemning
spirit
that
frets
and
grieves
at
the
works
of
God
,
which
is
ever
found
in
the
world
,
who
can
never
endure
that
way
and
manner
of
the
translation
of
the
right
of
inheritance
from
him
which
is
born
after
the
flesh
,
unto
him
which
is
born
after
the
spirit
:
but
vowes
the
death
of
the
Son
,
which
ever
puts
an
end
unto
mourning
for
the
death
of
the
father
also
:
now
to
be
condemned
,
is
to
be
pronounced
and
held
guilty
,
as
to
justifie
is
to
acquit
and
make
righteous
,
as
the
Apostle
opposeth
them
,
It
is
God
(
saith
he
)
that
justifies
,
who
then
shall
condemn
?
that
is
,
it
is
God
that
acquits
and
makes
righteous
,
who
then
can
make
guilty
and
sinfull
?
To
be
grieved
and
vexed
then
at
the
wickedness
of
the
world
,
is
to
be
under
guilt
and
condemnation
;
that
is
,
when
men
cannot
justifie
and
give
excellency
unto
that
work
of
Gods
justice
in
his
execution
of
wrath
on
the
world
,
and
rejoyce
therein
through
that
ransome
given
to
rescue
out
of
that
condition
,
as
well
as
he
can
be
glad
of
that
exercise
of
mercy
in
that
inheritance
and
possession
which
he
is
put
into
,
for
the
glory
of
God
in
our
salvation
consists
in
the
one
as
well
as
in
the
other
,
and
is
alike
glorious
,
and
to
be
approved
of
in
them
both
,
according
to
the
nature
and
manner
of
Gods
operations
found
,
and
conversant
in
the
one
and
in
the
other
,
and
in
them
both
compleat
salvation
is
made
manifest
.
Nor
is
it
the
proper
state
and
condition
of
the
wicked
,
simply
considered
in
it selfe
,
that
makes
wretched
,
but
as
it
hath
respect
to
the
state
of
the
just
,
for
with
respect
to
both
is
condemnation
compleated
.
Note
here
then
,
that
he
that
cannot
be
freely
willing
that
the
spirit
of
grace
and
of
God
should
suffer
losse
in
the
men
of
the
world
,
of
all
its
proper
life
,
vertue
,
and
operation
,
as
it
is
that
whereby
the
men
of
God
live
,
move
,
and
act
in
all
things
.
That
man
can
never
give
consent
,
that
that
wicked
spirit
of
the
world
which
by
nature
is
proper
to
all
flesh
,
should
ever
be
made
in
the
excellencies
of
the
Son
of
God
,
or
furnished
with
the
strength
and
operations
of
God
.
Hence
it
is
,
that
men
have
carved
out
unto
themselves
a
better
thing
then
Ish
,
the
man
of
strength
,
vigour
,
and
courage
;
and
a
worse
then
Enosh
,
the
man
of
basenesse
and
sorrows
;
that
is
,
they
teach
a
better
estate
and
condition
then
that
of
man
,
which
is
only
in
God
himselfe
;
and
so
they
make
Christ
not
to
be
very
God
,
which
is
to
destroy
Christ
unto
themselves
;
and
they
set
up
a
worse
thing
then
Antichrist
,
which
is
the
Devill
,
and
in
the
one
and
the
other
the
form
,
the
faith
of
Devils
in
themselves
,
which
is
to
believe
tremblingly
,
that
there
is
one
God
:
but
to
believe
,
that
of
twaine
he
is
made
one
new
man
in
Christ
,
that
wisdome
and
confidence
they
attaine
not
.
So
they
conclude
a
God-head
out
of
Christianity
,
and
then
it
is
out
of
Christ
the
wisdome
of
God
,
and
so
he
is
properly
the
tormentor
of
the
world
;
and
they
conclude
a
Devill
out
of
man
,
and
then
he
hath
not
the
wisdome
and
corrupt
will
of
the
flesh
,
and
that
is
none
but
the
Son
of
God
,
the
Saviour
of
the
world
,
whom
they
account
not
only
as
one
having
a
Devill
,
but
as
Belzebub
the
prince
of
Devils
,
which
is
no
more
then
to
preach
Christ
for
Antichrist
,
and
Antichrist
for
Christ
,
and
these
are
taken
as
men
fit
to
make
Preachers
,
and
able
to
correct
all
errours
in
the
world
;
for
as
it
hath
been
in
Councels
and
Synods
,
even
so
it
is
now
;
but
herein
lies
a
great
point
of
the
deceipt
and
snare
wherein
the
world
catcheth
it self
.
And
these
are
the
men
that
groane
,
grumble
,
and
grieve
at
the
works
of
God
,
both
in
just
and
unjust
,
for
they
can
neither
endure
the
work
of
God
according
to
the
excellency
and
top
of
perfection
,
as
it
is
in
Christ
;
nor
yet
the
work
of
God
,
according
as
it
is
in
that
man
of
sin
,
Antichrist
,
who
goeth
about
as
a
roaring
Lyon
seeking
whom
he
may
devoure
:
but
they
cannot
abide
to
heare
that
he
that
is
men
is
that
man
slayer
from
the
beginning
,
and
so
grieve
that
Cain
should
have
his
proper
due
.
And
when
ever
the
Gospel
appears
in
the
truth
and
reality
of
it
,
they
hold
it
comes
to
torment
them
before
its
time
.
For
either
it
vilifies
that
which
they
exalt
,
or
else
it
exalts
that
which
they
so
vilifie
,
and
the
time
is
never
seasonable
to
them
neither
for
the
one
nor
the
other
.
And
such
as
hold
a
state
and
condition
between
the
sonne
of
God
,
and
the
son
of
perdition
(
which
is
a
reall
condition
proper
to
the
sons
of
men
)
they
have
it
from
the
same
principles
from
which
the
place
of
Purgatory
doth
spring
,
which
the
same
men
seem
so
zealously
to
condemn
and
approve
,
as
Doctors
of
that
kingdom
which
cannot
stand
,
being
divided
in
it self
,
but
is
in
the
way
of
the
sall
,
and
not
of
the
resurrection
;
and
so
much
for
the
argument
drawn
from
the
danger
,
Lest
ye
be
condemned
.
The
second
follows
,
which
is
the
readinesse
for
execution
,
and
that
in
way
of
wonder
,
Behold
the
Judge
standeth
before
the
doore
.
Behold
,
that
is
,
admire
and
wonder
at
the
appearing
of
this
signe
also
,
namely
that
the
righteous
Judge
of
all
the
earth
,
that
renders
to
every
one
according
to
his
work
,
hath
no
other
door
to
come
in
at
,
no
other
way
of
entrance
,
whereby
to
passe
sentence
of
absolution
or
condemnation
;
no
way
to
quit
the
just
,
or
condemn
the
wicked
;
no
way
to
exercise
mercy
or
severity
,
but
only
through
this
two-fold
estate
and
condition
of
man-kind
,
namely
the
crucifiers
of
Christ
according
to
the
flesh
,
and
the
crucifiers
of
Christ
according
to
the
spirit
.
Therefore
he
that
finds
a
condition
,
way
or
act
,
wherein
God
is
only
as
a
bare
spectator
or
else
exerciseth
some-what
besides
,
or
out
of
the
way
,
either
of
mercy
or
wrath
,
among
the
sonnes
of
men
,
let
such
conclude
of
another
estate
in
man-kind
besides
these
twayn
.
But
let
such
know
that
they
are
not
of
the
spirit
of
Abraham
,
the
friend
of
God
;
for
he
acknowledged
freely
the
Lord
to
be
Judg
of
all
the
earth
,
in
that
destruction
of
Sodome
,
and
deliverance
of
just
Lot
,
which
these
men
deny
,
if
there
be
another
way
of
the
administration
of
the
Creature
,
whereinto
the
Lord
enters
not
,
for
he
hath
no
way
of
entrance
in
the
way
of
his
administrations
among
the
sons
of
men
,
but
only
at
this
two
fold
door
,
either
of
mercy
or
wrath
.
Let
such
look
to
this
point
who
makes
a
good
and
commendable
way
of
administration
in
meer
civill
affayrs
,
wherein
the
grace
and
favour
of
God
is
not
properly
exercised
in
that
way
of
Christ
,
neither
is
the
wrath
of
God
in
exercise
as
in
that
way
of
Antichrist
:
But
such
will
find
that
he
who
is
not
of
the
faith
and
works
of
Abraham
,
hee
is
of
the
law
of
the
flesh
and
spirit
of
the
world
;
and
he
that
hath
the
spirit
of
the
world
,
hath
not
the
spirit
of
Christ
;
And
whosoever
hath
noth
the
spirit
of
Christ
,
the
same
is
none
of
his
:
and
they
that
do
not
the
works
of
Abraham
,
they
are
not
the
children
of
Abraham
,
but
of
their
father
the
Devill
,
whose
workes
they
do
,
and
will
do
.
For
this
two-fold
door
is
the
only
way
of
entrance
in
all
the
wayes
of
administration
belonging
to
him
who
is
that
righteous
Judge
of
all
the
earth
.
Therefore
he
is
sayd
to
stand
before
the
doore
,
or
as
the
word
may
be
read
,
with
the
doore
;
that
is
,
hath
setled
and
confirmed
himself
to
be
Judg
of
all
,
with
this
way
of
entrance
,
for
administration
;
for
the
word
stand
,
in
this
place
signifies
to
minister
,
as
in
the
administration
of
the
Priests
and
Levites
in
the
house
of
the
Lord
;
It
is
said
,
that
Judah
rejoyced
that
they
stood
before
the
Lord
:
So
the
Prophets
are
sayd
to
stand
before
the
Lord
,
when
they
Minister
with
power
and
authority
from
him
.
And
the
word
translated
(
Before
)
may
be
read
with
,
by
the
allowance
of
the
spirit
of
God
;
for
where
one
Prophet
saith
,
I
am
a
stranger
(
before
)
thee
as
my
fathers
were
:
Another
reports
the
same
thus
,
I
am
a
stranger
(
with
)
thee
as
all
my
fathers
were
.
And
where
it
is
translated
to
be
the
speech
of
the
King
to
Haman
,
he
will
force
the
Queen
(
before
)
me
in
the
room
.
Another
translates
,
he
will
force
the
Queen
(
with
)
me
in
the
room
,
and
many
the
like
;
for
the
Hebrew
words
,
ethpenei
,
and
liphenei
,
are
both
one
of
the
same
signification
,
and
put
one
for
another
in
the
Scriptures
.
To
conclude
this
poynt
,
the
wonderfull
and
miraculous
power
of
the
Gospel
,
in
being
a
savour
of
life
unto
life
,
and
a
savour
of
death
unto
death
,
consists
in
this
two
leaved
gate
,
as
the
phrase
of
the
Prophet
is
:
and
here
it
is
a
door
of
a
double
or
two-fold
entrance
of
one
eternal
act
in
the
distribution
of
mercy
and
justice
:
For
behold
,
the
Judg
hath
no
other
entrance
,
but
with
respect
of
opening
this
two-fold
work
of
the
mystery
of
God
,
and
the
mystery
of
iniquity
;
for
the
performance
of
all
the
workes
which
have
been
,
are
,
or
shall
be
exercised
and
done
among
the
children
of
men
,
the
truth
whereof
is
ever
repined
at
by
such
as
are
under
the
power
of
condemnation
,
from
whom
he
separates
the
Saints
,
whereupon
the
next
words
are
brought
in
as
holding
a
consimilitude
among
themselves
.
Vers
.
10.
Take
my
brethren
the
Prophets
,
who
have
spoken
in
the
name
of
the
Lord
for
an
example
of
suffering
affliction
,
and
of
patience
.
In
which
words
observe
,
-
1.
A
reiteration
,
with
an
addition
of
the
terme
Brethren
,
My
brethren
.
-
2.
Adoration
,
leading
them
to
the
Prophets
for
a
pattern
,
who
are
described
unto
us
,
-
1.
By
their
speaking
of
the
word
of
the
Lord
.
-
2.
By
their
suffering
affliction
and
patience
therein
.
1.
HE
gives
the
terme
brethren
here
as
he
did
before
,
but
in
another
respect
,
for
he
excludes
that
brotherhood
,
as
having
respect
to
that
of
Esau
,
therefore
he
speaks
unto
them
conjunctively
,
and
assumptively
,
my
brethren
.
So
that
it
is
not
the
phrase
of
Scripture
that
is
onely
to
be
minded
in
the
understanding
of
the
will
of
God
,
but
what
it
is
that
God
intends
in
that
place
by
using
such
a
phrase
,
so
accompanied
with
its
coherence
,
otherwise
we
may
take
Antichrist
for
the
true
Christ
,
and
the
true
Christ
for
Antichrist
,
and
the
God
of
this
world
for
the
true
God
.
For
sometimes
the
word
Gods
in
the
plurall
number
intends
Idols
,
as
the
Apostle
teacheth
,
there
are
Gods
many
,
and
Lords
many
;
that
is
,
Idols
cut
out
unto
places
,
and
offices
in
the
world
created
and
set
up
by
men
,
but
unto
us
saith
he
,
there
is
but
one
God
.
And
sometimes
the
plural
Gods
,
Elohim
signifies
the
true
God
,
the
Creator
and
maker
of
all
,
as
it
is
sayd
,
In
the
beginning
God
created
the
heavens
and
the
earth
,
&c.
And
sometimes
the
same
word
is
taken
for
the
holy
and
godly
Judges
in
Israel
,
as
when
the
servant
after
his
seven
years
service
would
not
depart
from
his
master
,
he
was
to
be
brought
to
the
Gods
,
the
word
is
Elohim
;
that
is
,
to
the
Judges
,
to
have
his
eare
bored
through
to
serve
him
for
ever
.
So
also
the
Scriptures
makes
report
of
false
Christs
in
the
plural
number
,
and
the
true
annoynted
is
given
in
the
plurall
phrase
also
,
where
the
Psalmist
saith
,
Touch
not
my
Christs
,
and
do
my
Prophets
no
harme
;
and
so
Antichrist
,
stiles
himselfe
Christ
in
the
singular
phrase
,
as
well
as
the
true
Christ
is
so
expressed
,
as
the
Evangelist
reports
,
many
shall
come
in
my
name
,
and
shall
say
,
I
am
Christ
,
and
shall
deceive
many
;
there
is
joy
in
the
stony
ground
where
the
corne
withereth
,
and
never
comes
to
good
,
as
well
as
in
that
harvest
which
is
ripened
in
the
kingdome
of
God
,
where
they
return
with
joy
,
bringing
their
sheaves
with
them
:
there
is
a
righteousnesse
of
the
Scribes
and
Pharisees
which
enters
not
into
the
kingdome
,
as
well
as
that
of
the
Sonne
of
God
,
who
is
the
Lord
our
righteousnesse
,
the
very
kingdome
it selfe
,
and
the
inlet
thereinto
also
.
Yea
,
there
is
a
faith
of
Devils
,
as
well
as
the
faith
of
the
Sonne
of
God
,
as
the
Apostle
declares
,
Thou
beleives
there
is
one
God
,
thou
dost
well
,
the
Devil
also
beleives
and
trembles
.
The
phrase
of
Scripture
therefore
without
the
scope
and
intent
thereof
,
is
the
common
deceipt
of
all
the
world
where
the
Scriptures
are
read
,
and
the
rest
have
the
substance
thereof
written
in
their
hearts
.
So
that
no
humane
learning
(
which
is
but
the
Dilucidation
,
or
Lucifer
of
those
principles
)
can
possibly
give
light
to
lead
to
the
true
knowledge
of
the
Scriptures
:
The
mis-apprehending
of
this
point
running
away
with
the
phrase
,
as
men
by
their
Concordance
heap
up
phrases
of
Scripture
to
confirm
their
doctrine
,
whereas
every
one
is
of
severall
interpretation
,
never
minding
the
intent
,
but
onely
the
sound
of
words
,
is
the
very
cause
of
all
the
principalities
,
powers
,
the
rulers
of
the
darknesse
of
this
world
,
and
spirituall
wickednesse
(
or
wicked
spirits
as
the
word
is
)
in
high
places
,
which
are
so
elevated
,
consecrated
,
and
judged
of
such
necessity
in
the
world
,
for
from
hence
ariseth
the
unction
of
the
King
,
as
being
set
in
that
office
and
roome
of
that
King
of
Salem
,
Prince
of
peace
,
and
from
this
is
the
Bishop
consecrated
,
and
installed
,
as
bearing
the
office
and
place
of
that
great
Bishop
and
feeder
of
our
soules
:
and
out
of
this
mistake
ariseth
all
those
offices
and
officers
,
respectively
,
standing
in
relation
to
the
one
,
and
to
the
other
,
whereby
the
pure
word
of
eternity
,
comes
to
be
prostrated
and
adulterated
by
bringing
it
into
copulation
with
vanishing
things
,
which
perish
in
the
use
.
Submitting
it
unto
the
glory
of
the
creature
,
and
not
the
creature
to
the
glory
of
him
,
who
is
God
blessed
for
ever
,
Amen
.
Note
here
,
that
the
laws
and
orders
of
men
in
the
world
standing
upon
the
letter
of
the
Scripture
,
in
sound
of
word
,
and
not
in
the
sence
,
in
the
history
which
alters
in
form
,
and
not
in
the
mystery
that
abides
for
ever
;
hence
it
is
that
they
are
built
upon
the
sands
,
as
Christ
reports
.
And
when
any
people
comes
to
see
into
the
defects
of
the
foundation
which
another
people
stand
upon
,
they
encourage
themselves
,
to
pull
down
the
building
of
another
,
to
make
their
own
more
firme
,
so
that
which
the
world
takes
to
be
the
strength
and
safety
of
it selfe
,
comes
in
few
years
to
be
the
depopulating
and
ruine
thereof
.
For
it
is
as
possible
to
give
as
good
ground
and
argument
for
one
way
and
order
set
up
,
upon
the
sayd
principles
,
as
for
another
,
as
for
water
in
baptisme
,
and
men
of
ripe
years
,
as
wine
in
the
supper
,
and
infants
counted
the
seed
of
the
Church
debarred
,
and
for
the
cutting
off
the
fore-skin
of
the
flesh
,
as
wel
as
either
of
them
both
:
and
upon
this
ground
comes
in
that
continued
work
,
and
great
imployment
of
reformation
in
the
world
,
and
shall
never
be
accomplished
by
the
change
of
titles
of
officers
,
and
formes
of
institutions
;
so
long
as
they
are
placed
upon
the
same
foundation
,
namely
the
bare
letter
of
the
Scripture
:
but
the
best
perfection
it
will
be
brought
unto
,
is
to
persecute
Joseph
for
interpretting
the
dream
.
In
this
point
of
the
letter
or
phrase
of
the
Scripture
,
and
the
true
intent
and
scope
thereof
,
consists
that
threefold
temptation
brought
in
by
Satan
against
Christ
,
and
Christ
his
effectuall
answer
thereunto
;
in
the
one
stands
the
subtilty
of
the
Devill
,
and
in
the
other
the
wisdome
and
minde
of
the
Son
of
God
.
2.
And
hence
he
brings
in
the
direction
leading
us
to
the
Prophets
as
to
a
pattern
how
to
come
to
the
true
knowledge
of
the
minde
of
God
;
that
is
,
to
the
true
interpreters
of
the
Scriptures
,
for
the
Hebrew
word
Nabi
,
and
the
Greek
Prophetes
,
signifies
speaking
,
interpretting
,
and
uttering
words
and
Oracles
that
come
immediately
from
God
.
So
that
we
have
no
true
example
,
copy
,
extract
,
draught
,
or
pattern
of
the
law
of
God
,
the
order
and
composure
of
the
kingdome
of
God
,
but
by
having
recourse
to
the
true
interpretation
of
the
word
of
God
.
And
there
is
no
true
Prophesie
of
any
private
interpretation
,
but
holy
men
of
God
speak
as
they
are
moved
by
the
spirit
of
God
;
that
is
,
there
is
no
true
interpretation
given
of
any
part
of
the
word
of
God
,
when
it
is
bounded
to
any
particular
time
,
or
age
,
or
confined
to
any
particular
time
,
or
age
,
or
confined
to
one
particular
person
alone
;
but
as
the
spirit
of
God
remains
the
same
in
its
motion
,
so
doth
the
word
of
God
in
its
expression
and
creating
virtue
accompanying
the
same
in
Christ
,
and
it
is
a
thing
too
sublime
to
be
congealed
into
inke
,
too
secret
and
hidden
to
be
printed
upon
paper
,
too
precious
to
be
piled
up
in
Libraries
,
and
of
too
prince-like
a
spirit
to
enter
into
contract
with
,
or
be
subservant
unto
any
school
of
humane
learning
.
For
it
is
the
spirit
of
the
Sonne
onely
,
that
knows
the
minde
of
the
father
,
and
it
is
he
and
not
another
,
that
must
reveale
it
unto
us
.
So
that
if
ever
we
receive
that
fiery
law
of
the
spirit
,
we
must
ascend
into
the
mount
of
God
,
namely
into
the
height
of
the
condition
of
him
who
sits
at
the
right
hand
of
God
,
being
that
whereby
he
manifests
his
wisdome
and
skill
,
power
and
glory
(
even
as
a
man
manifests
his
art
and
skill
by
his
right
hand
)
which
no
art
,
power
,
nor
policy
of
man
can
ever
reach
or
attaine
unto
.
This
pattern
is
set
before
us
in
the
Prophets
onely
,
or
in
that
one
great
Prophet
in
the
interpretation
and
unfolding
of
the
word
of
God
,
or
in
the
translation
of
the
originall
language
;
that
is
,
in
declaring
how
the
things
of
God
are
transformed
through
the
carnall
conceptions
of
men
,
into
the
principles
and
rudiments
of
the
creature
,
and
so
is
in
them
become
a
profane
Grecian
,
which
makes
the
Son
of
God
so
complaine
,
that
his
vissage
is
marred
more
then
any
man
,
and
his
forme
more
then
the
sons
of
men
.
And
this
is
a
language
will
speak
in
Cain
and
all
his
posterity
,
when
inke
and
paper
shall
vanish
as
smoke
.
There
is
also
a
skil
to
translate
the
spirit
of
man
into
the
principles
and
excellencies
of
the
Sonne
of
God
,
as
being
thereby
become
that
holy
Hebrew
,
of
Heber
,
yea
the
seed
of
Abraham
,
and
Sonne
of
God
,
to
speak
according
to
that
voyce
of
the
blood
of
sprinkling
which
hath
in
it
power
to
passe
over
the
destroying
Angell
for
ever
;
if
these
were
as
truly
translated
or
interpretted
in
the
world
as
the
letters
and
sillables
of
the
Bible
are
into
our
native
tongue
,
wee
should
see
more
eminent
and
excellent
Schollars
appeare
then
now
we
do
.
1.
And
here
the
Prophets
are
described
to
be
such
as
speak
in
the
name
of
the
Lord
;
that
is
,
in
the
power
and
authority
of
the
Sonne
of
God
;
for
to
speak
in
the
name
of
God
,
is
to
speak
in
the
authority
and
power
of
God
,
which
comprehends
not
onely
speech
,
but
action
also
;
that
is
,
those
signes
and
wonders
,
and
mighty
works
which
accompany
the
preaching
of
the
Gospel
in
the
confirmation
of
it
,
testifying
the
presence
of
God
,
accompanying
the
word
,
making
it
good
by
act
and
deed
,
according
to
the
expressions
thereof
.
For
the
word
of
God
is
never
truly
uttered
without
the
appearance
of
a
signe
and
wonder
,
and
a
great
work
no
lesse
then
such
as
holds
proportion
with
God
for
the
confirmation
of
the
same
.
Now
we
know
a
wonder
is
a
monster
in
nature
,
such
as
no
nature
in
its
proper
instinct
brings
forth
,
it
goes
beyond
the
bounds
,
abilities
,
and
precincts
of
any
naturall
confines
whatsoever
,
and
without
such
works
,
signes
,
or
wonders
,
the
Gospel
is
never
truly
preached
;
for
if
it
should
,
Christs
promise
would
faile
,
but
heaven
and
earth
shall
faile
,
before
that
one
jot
or
tittle
of
the
word
of
God
come
to
corruption
.
So
that
there
is
no
speech
or
doctrine
of
the
Gospel
,
but
in
its
expression
it
frames
,
constitutes
,
and
brings
forth
,
a
work
of
such
nature
as
no
simple
nature
whatsoever
can
bring
forth
,
therefore
a
wonder
and
a
signe
,
to
be
admired
,
yea
truly
miraculous
,
for
no
nature
can
reach
thereunto
,
in
the
utmost
extent
thereof
.
For
as
it
is
true
,
that
there
is
no
operation
of
the
spirit
of
God
,
in
the
way
of
Christ
,
but
it
is
above
and
goes
beyond
the
nature
of
the
creature
,
having
the
power
and
glory
of
the
Creator
in
it
,
nor
is
it
attainable
by
any
,
or
by
all
creatures
.
So
it
is
true
also
that
there
is
not
any
work
,
or
operation
of
the
Gospel
,
which
the
divine
nature
simply
and
abstractively
considered
can
be
sayd
to
be
in
any
capacity
or
possibility
to
attaine
thereunto
,
but
the
possibility
of
God
to
do
all
things
stands
in
his
making
himself
to
be
such
a
one
,
otherwise
it
is
unattaniable
in
the
nature
divine
simply
and
singly
considered
,
because
there
is
no
work
of
the
Gospel
without
man
considered
in
it
,
no
more
then
there
is
a
Christ
without
mans
nature
who
is
the
subject
matter
of
the
Gospel
.
And
as
Christ
is
not
without
mans
nature
,
no
more
is
any
work
of
the
Gospel
;
for
as
the
divine
nature
cannot
of
it selfe
simply
and
solely
considered
,
dye
,
nor
ascend
,
neither
descend
,
being
incomprehensible
.
No
more
can
the
humane
nature
considered
simply
in
it selfe
,
have
in
it
eternal
life
,
comprehend
all
things
,
or
be
omnipotent
but
in
that
unity
of
the
Gospel
,
the
Sonne
of
God
,
they
are
all
brought
to
passe
,
and
all
in
act
,
and
being
in
that
one
Christ
,
nothing
in
him
therefore
whatsoever
;
but
being
set
forth
and
brought
to
light
,
there
appear
a
wonder
,
a
miracle
is
wrought
,
a
signe
set
up
for
the
confirmation
of
the
Gospel
,
such
as
no
nature
simply
considered
can
attaine
unto
,
or
bring
forth
;
so
that
if
the
true
word
of
the
Prophet
,
or
of
interpretation
be
spoken
,
this
true
and
miraculous
work
must
enevitably
appear
,
transcending
all
nature
in
the
utmost
capacity
thereof
.
And
therefore
that
saying
holds
firme
,
that
we
have
a
Meditor
made
higher
then
the
heavens
,
a
work
and
wonder
above
all
nature
simply
and
solely
considered
,
and
therefore
Christ
is
that
new
creature
,
yea
the
beginning
or
head
of
the
creation
of
God
,
for
God
is
one
in
the
work
,
not
onely
in
making
,
but
as
one
made
in
Christ
.
And
thus
the
Prophets
are
invested
with
power
and
authority
to
speak
in
the
name
of
the
Lord
,
not
onely
in
word
,
but
in
work
also
,
a
signe
and
wonder
accompanying
the
word
at
all
times
,
which
makes
them
most
noble
,
and
God-like
,
to
the
cutting
off
of
the
spirit
of
Princes
,
becoming
terrible
to
the
Kings
of
the
earth
.
2.
Whence
he
brings
in
the
second
description
of
a
true
Prophet
as
the
means
whereby
this
power
and
authority
is
attained
;
and
that
is
,
through
suffering
affliction
,
and
long
patience
.
By
suffering
affliction
in
this
place
,
we
are
to
understand
a
being
cut
off
from
being
supported
by
any
earthly
power
,
carnall
policy
,
or
any
temporall
glory
whatsoever
,
with
respect
to
friends
or
alies
,
or
any
earthly
relations
which
fade
and
vanish
away
,
which
human
spirits
seek
unto
,
and
rely
upon
,
for
the
promoting
of
themselves
.
For
onely
in
the
losse
and
laying
aside
all
these
things
,
a
true
Prophet
comes
to
be
invested
into
the
power
,
wisdome
,
and
excellency
of
the
Son
of
God
,
in
whom
is
found
all
friendship
,
all
offices
,
and
all
relations
whatsoever
not
onely
compleated
,
but
also
eternized
to
abide
for
ever
,
in
whose
power
and
authority
by
this
means
they
go
forth
.
By
this
means
it
was
that
Moses
became
so
great
a
deliverer
;
for
he
refusing
to
be
called
the
Son
of
Pharaohs
daughter
,
choosing
rather
to
suffer
adversity
with
the
people
of
God
,
in
the
losse
of
all
such
kinde
of
glory
as
Pharaohs
Court
afforded
,
became
an
effectuall
instrument
to
manifest
that
power
and
glory
,
throughout
all
the
land
of
Aegypt
,
in
the
deliverance
of
Gods
chosen
,
and
overthrow
of
his
enemies
.
Again
,
take
Eliah
for
an
instance
in
this
point
,
comprehending
all
the
Prophets
,
as
he
did
in
his
appearance
with
Christ
in
the
transfiguration
,
and
you
shall
finde
him
complaining
that
he
is
left
alone
,
as
cut
off
from
all
relations
from
carnall
apostatized
Israel
,
and
his
life
sought
after
to
be
taken
away
also
,
by
the
policy
and
power
of
the
whole
kingdome
of
Israel
under
the
Government
of
that
wicked
Ahab
.
For
a
true
Prophet
is
to
endure
hardnesse
as
a
good
souldier
of
Jesus
Christ
,
and
no
man
that
warreth
intangleth
himselfe
with
the
affaires
of
this
life
,
that
he
may
please
him
who
hath
chosen
him
to
be
a
souldier
;
For
no
superiority
,
dignity
,
or
advance
,
no
place
of
office
or
atendance
,
no
conjunction
or
relation
of
this
life
,
but
must
suffer
wrack
and
ruine
,
in
the
true
prosecution
of
the
authority
and
spirit
of
a
Prophet
,
otherwise
the
name
of
God
is
not
called
upon
,
as
Christ
witnesseth
,
saying
,
For
whosoever
of
you
he
be
,
that
forsakes
not
all
that
he
hath
,
he
cannot
be
my
Disciple
.
The
bond
of
family
with
respect
to
wife
and
children
,
must
give
way
to
this
;
the
bond
of
trade
and
imployment
must
give
way
to
this
,
the
bond
of
office
and
place
to
uphold
this
tottering
temporary
order
amongst
men
,
must
give
way
to
this
,
the
bond
and
tye
to
particular
congregations
of
tittuler
Pastor
,
Teacher
;
or
in
any
other
way
,
hireling
ministry
,
which
are
much
alike
to
family
,
cares
,
relations
,
and
employments
to
maintain
a
temporary
credit
and
lively-hood
in
this
life
,
the
power
and
spirit
of
Eliah
breaks
them
to
peeces
;
if
the
spirit
of
God
breath
,
it
snaps
them
all
like
Sampsons
bands
,
which
were
but
as
flax
when
it
smels
the
fire
,
though
the
world
in
the
losse
of
the
lock
,
by
its
Dla's
,
who
hath
bewitched
them
,
to
stand
ingaged
unto
it
,
contrary
to
the
expresse
word
of
Christ
,
which
sayth
,
If
any
man
come
to
me
,
and
hate
not
his
father
and
mother
,
and
wife
and
children
,
and
brethren
and
sisters
,
yea
and
his
own
life
also
,
he
cannot
be
my
Disciple
.
When
did
we
hear
of
any
of
the
Prophets
or
Apostles
tyed
unto
wife
,
children
,
congregation
or
family
,
who
have
spoken
in
the
power
and
authority
of
the
Son
of
God
,
or
what
earthly
relation
was
any
of
them
tyed
unto
:
We
read
of
Hosea
marrying
a
wife
of
fornications
for
a
sign
unto
the
people
,
and
also
of
Peters
wives
mother
,
which
are
but
slender
arguments
to
encourage
men
to
sit
downe
and
dwell
by
temporary
relations
,
and
make
them
a
sufficient
fence
and
guard
to
put
off
all
Gods
calls
and
intimations
,
to
attend
upon
him
in
any
other
way
,
if
it
make
not
for
the
support
and
supply
of
such
engagements
;
where
is
there
a
man
that
acknowledgeth
a
call
from
God
,
if
it
make
not
for
the
promoting
of
himselfe
in
temporary
things
at
the
least
in
his
expectation
;
and
if
it
prove
contrary
,
hee
takes
it
up
as
a
fore
burden
;
what
ever
becomes
of
the
cause
of
God
,
it
must
be
subservant
to
these
things
;
no
marvail
though
the
world
be
voyd
of
the
joyfull
presence
of
God
,
when
wee
rejoyce
in
nothing
but
what
(
in
effect
)
the
bruit
beasts
seek
after
.
Obj.
But
it
will
be
said
,
that
how
ever
the
Prophets
,
Apostles
,
and
Christ
himselfe
went
on
in
the
neglect
of
all
temporary
relations
,
yet
how
carefull
were
the
Patriarchs
in
the
preservation
and
mayntaining
of
them
.
Answ.
To
which
we
answer
,
that
the
Prophets
,
Apostles
,
and
Christ
himseife
teach
in
their
practice
,
how
we
ought
to
stand
affected
with
these
earthly
things
,
and
how
to
demean
our selves
towards
them
in
this
our
pilgrimage
through
the
world
.
And
the
fathers
of
old
teach
us
by
their
demeanor
,
what
care
and
respect
we
are
to
have
in
the
conservation
of
such
relations
which
are
spirituall
,
and
abide
for
ever
,
as
they
are
constituted
in
Christ
,
and
conversant
in
the
family
and
house
of
God
.
Obj.
It
will
be
sayd
,
that
men
uniting
themselves
to
particular
congregations
,
as
Pastor
,
Teacher
,
Elders
,
Deacons
,
and
Members
,
is
of
divine
institution
,
and
ought
to
be
mayntained
and
contended
for
,
according
to
the
practice
of
the
Apostles
,
and
those
seven
Churches
,
with
their
7.
Angels
,
or
Messengers
particularly
described
and
set
forth
in
the
Revelations
.
Answ.
To
which
we
answer
;
that
such
as
the
salvation
and
faith
is
which
we
contend
for
,
and
maintain
,
such
is
the
Church
,
but
we
contend
for
the
common
salvation
and
faith
once
delivered
to
the
Saints
;
and
so
we
do
for
a
universall
Church
and
congregation
of
the
first-born
,
whose
names
are
enrolled
in
heaven
,
once
and
for
ever
constituted
;
&
that
doctrine
and
prayer
which
is
of
lesse
comprehension
,
that
it
reacheth
not
universally
to
involve
the
compleat
mysticall
body
of
Christ
,
it
is
a
private
spirit
,
and
not
consonant
to
the
doctrine
and
intercession
of
Jesus
Christ
,
which
hath
a
like
respect
to
all
the
chosen
of
God
,
and
that
in
all
times
and
ages
.
And
for
those
particular
Churches
mentioned
in
Scripture
,
they
are
all
represented
unto
us
in
those
seven
Churches
in
the
Revelations
,
which
all
vanish
in
the
opening
of
heaven
,
in
the
fourth
Chapter
,
and
are
never
heard
of
againe
,
which
only
set
forth
unto
us
in
their
severall
vertues
,
and
seven-fold
fulness
and
perfection
therein
,
the
state
of
that
Church
governed
by
him
only
that
sits
on
the
Throne
,
adorned
with
those
4.
lively
weights
,
and
four
and
twenty
Elders
,
furnished
with
that
Angelicall
and
fulnesse
of
Ministery
,
set
forth
by
seven
Angels
,
seven
Trumpets
,
and
seven
Vialls
,
inriched
with
all
those
excellencies
,
declared
throughout
that
whole
booke
,
and
the
perfection
of
this
one
only
Church
is
signified
unto
us
,
in
the
vertue
of
those
seven
,
as
the
excellency
of
one
spirit
of
God
is
set
forth
unto
us
in
that
report
of
seven
spirits
of
God
being
about
the
throne
,
and
this
one
Church
is
signified
and
set
forth
in
that
of
Philadelphia
,
which
hath
nothing
but
commendable
things
found
in
her
,
and
no
reproof
,
uncomelinesse
,
or
imperfection
at
all
.
Againe
,
those
seven
Churches
teach
unto
us
,
that
one
Congregation
or
Synagogue
of
Sathan
,
wherein
is
contained
that
seven-fold
wickednesse
and
fulnesse
of
sinne
,
in
that
Babylon
the
great
,
the
mother
of
whoredoms
,
and
proper
seate
of
wickednesse
in
the
land
of
Shiner
,
to
which
it
is
all
conveyed
and
carryed
in
that
Evah
,
which
the
Prophet
Zachariah
speaks
of
,
and
this
is
signified
unto
us
in
that
one
Church
of
Laodicea
,
commended
in
nothing
,
but
condemned
in
all
things
according
to
just
deserts
,
having
atracted
all
wickednesse
from
that
Angelicall
Ministry
by
turning
the
truth
of
God
into
a
lye
,
and
this
Church
is
ruled
by
the
Dragon
,
the
beast
,
and
the
false
Prophet
,
in
all
those
abominable
practises
and
filthinesses
set
forth
therein
to
the
end
of
that
Book
.
He
therefore
that
sets
himselfe
as
a
Pastor
over
one
particular
people
or
congregation
,
and
yet
it
is
not
without
reproof
,
nor
doth
his
exercise
in
the
word
and
doctrine
,
comprehend
all
the
flock
of
God
,
&
concerns
the
state
of
every
Saint
of
God
particularly
,
that
man
will
be
found
a
feeder
onely
of
the
mother
of
harlots
,
and
as
a
Dragon
to
devour
the
man-child
with
Herod
,
when
he
appears
,
and
not
as
that
good
shepheard
who
gives
himselfe
for
the
flock
,
not
having
that
spirit
of
the
Apostle
that
the
care
of
all
the
Churches
is
upon
him
,
as
all
in
one
,
and
one
in
all
,
as
the
true
Spouse
saith
,
draw
me
,
we
will
run
after
thee
;
A
single
eye
hath
respect
to
all
Saints
alike
,
hath
a
like
care
of
them
,
and
they
are
a
like
precious
unto
him
;
the
Son
of
God
never
directed
the
virtue
of
his
death
,
or
labour
of
his
love
to
some
of
his
chosen
before
others
,
but
men
in
these
dayes
have
framed
a
pastorall
charge
to
be
a
fat
pasture
for
themselves
,
or
else
the
call
of
God
speaks
not
therein
.
But
a
true
Prophet
is
under
the
losse
,
and
in
the
departure
from
all
these
things
,
and
thereby
is
invested
with
the
power
and
authority
of
the
Son
of
God
,
speaking
in
his
name
,
words
of
wonder
,
and
admiration
,
and
not
as
the
Scribes
.
And
they
do
not
onely
suffer
themselves
to
be
dispossest
of
these
things
,
but
they
have
long
patience
,
or
under-abiding
in
this
condition
,
it
alters
not
,
what
change
soever
comes
upon
them
in
this
world
,
for
they
are
not
lesse
jealous
of
that
which
the
world
counts
prosperity
,
then
they
are
of
that
it
calls
adversity
,
and
are
as
watchfull
under
good
reports
as
bad
,
knowing
a
like
snare
in
both
.
Not
as
such
as
seem
to
suffer
for
a
time
,
and
are
zealous
against
the
common
practices
of
the
world
,
till
they
have
gotten
some
high
place
amongst
men
,
and
then
they
come
to
comply
with
the
greatest
worldling
,
and
conversant
with
worldly
affaires
,
that
can
put
forth
it selfe
to
be
a
consociate
,
or
suffragator
unto
them
.
Note
for
conclusion
of
this
point
,
that
a
true
Prophet
knows
his
liberty
,
how
that
all
things
are
lawfull
,
but
all
things
are
not
expedient
;
all
things
are
lawfull
,
but
he
is
not
brought
under
the
power
and
dominion
of
any
thing
;
he
may
marry
,
but
so
as
though
he
had
no
wife
,
he
may
use
the
world
,
but
as
though
it
were
of
no
use
unto
him
at
all
;
and
he
may
buy
,
but
so
as
one
that
never
intends
to
possesse
,
for
he
makes
no
store
or
treasure
of
any
thing
that
is
of
a
perishing
nature
,
no
not
of
the
worlds
ordinances
of
Christ
,
as
they
call
them
,
being
of
such
nature
as
are
onely
comprized
within
the
narrow
confines
of
this
mortall
life
,
which
they
cannot
extend
nor
draw
them
out
beyond
,
and
therefore
things
that
perish
as
bodily
exercises
which
profit
not
.
So
that
whatsoever
a
true
Prophet
makes
use
of
in
the
world
,
he
abides
under
suffering
of
the
losse
of
it
,
and
is
disjointed
from
it
,
in
the
enjoyment
of
it
,
in
point
of
that
spirit
,
wherewith
the
men
of
the
world
pursue
and
make
use
of
the
same
thing
,
becoming
a
pilgrim
and
stranger
,
to
whatsoever
the
common
spirit
of
the
sons
of
men
account
themselves
at
home
in
,
and
is
no
more
contracted
,
or
affianced
unto
the
things
of
this
life
,
then
he
shall
be
when
in
respect
of
this
mortall
life
,
he
is
no
more
to
converse
with
these
transitory
things
,
and
affaires
.
Whereupon
he
brings
in
the
next
words
in
way
of
answer
to
a
question
,
might
arise
as
thus
;
If
the
Saints
of
God
suffer
affliction
under
so
long
continued
patience
,
wherein
then
doth
their
rest
and
comfort
consist
,
the
answer
is
,
Vers
.
11.
Behold
,
we
count
them
happy
that
indure
.
Ye
have
heard
of
the
patience
of
Job
,
and
have
seen
the
end
of
the
Lord
,
for
the
Lord
is
very
pittifull
and
of
tender
mercy
.
In
which
words
observe
these
particulars
.
-
1.
The
esteem
had
of
enduring
and
suffering
:
Behold
we
count
them
hapy
that
endure
.
-
2.
A
pattern
thereof
propounded
;
Ye
have
heard
of
the
patience
of
Job
.
-
3.
The
end
God
aimes
at
and
attains
therein
:
And
have
seen
the
end
of
the
Lord
.
-
4.
The
ground
&
reason
of
the
effecting
and
accomplishing
thereof
,
for
the
Lord
is
very
pittifull
and
of
tender
mercy
.
FIrst
,
for
the
esteem
and
account
had
of
suffering
,
it
is
brought
in
by
way
of
admiration
and
wonder
,
Behold
,
it
is
no
lesse
then
a
miracle
,
that
all
happinesse
should
consist
in
durance
and
suffering
;
for
the
Saints
of
God
upon
true
account
can
sum
up
the
blessed
and
hapy
estate
and
condition
in
one
continued
act
of
suffering
,
which
all
the
world
is
so
much
afraid
to
undergo
;
that
is
,
they
suffer
the
losse
of
that
exercise
of
spirit
in
its
enjoyments
,
wherein
the
honour
,
riches
,
praise
,
and
proper
prosperity
of
all
flesh
doth
consist
(
naturally
considered
)
which
is
the
desire
and
support
of
all
the
men
of
the
world
,
in
the
losse
whereof
the
Saints
are
made
partakers
of
that
spirit
and
life
of
the
Sonne
of
God
which
springs
up
and
exerciseth
its
virtue
and
power
in
them
,
wherein
all
true
happinesse
doth
consist
and
exercise
it selfe
.
Which
all
carnall
men
decline
,
detest
and
abhor
,
for
they
will
never
accept
nor
receive
Christ
upon
his
own
terms
and
conditions
,
but
contrarily
reject
and
cast
him
off
preferring
the
pleasures
of
sinne
which
are
but
for
a
season
before
those
riches
and
treasures
stored
up
for
ever
in
that
Son
of
God
.
It
is
a
wonder
,
and
miraculous
,
that
afflictions
and
sufferings
which
all
men
are
so
fearful
of
,
should
be
filled
with
the
victory
,
joy
,
and
tryumph
of
a
Saviour
:
therefore
it
is
that
the
Apostle
saith
(
being
well
acquainted
with
this
point
)
God
forbid
that
I
should
rejoyoe
in
any
thing
save
in
the
crosse
of
our
Lord
Jesus
Christ
,
whereby
the
world
is
crucified
unto
me
,
and
I
unto
the
world
.
Yet
all
men
cannot
but
have
an
honorable
esteem
and
high
account
of
an
innocent
suffering
as
having
praise-worthinesse
therein
,
Behold
wee
count
them
happy
that
endure
.
Yea
the
integrity
of
the
silver
tryed
in
the
fining
pot
,
and
the
soundnesse
and
solidity
of
the
gold
in
the
fornace
,
are
precious
in
the
sight
of
all
men
.
Who
is
the
man
,
but
when
the
the
suffering
and
the
sufferer
seem
both
to
be
removed
out
of
the
world
,
will
not
seem
to
approve
of
the
work
?
Abrahams
departure
from
his
fathers
house
to
go
to
a
land
he
knew
not
whether
,
and
his
abode
in
the
same
land
as
a
stranger
and
sojourner
,
not
enjoying
a
foots
breadth
thereof
,
as
the
martyr
Stephen
reports
,
is
approved
as
an
excellent
thing
by
all
now
in
our
dayes
:
but
would
be
counted
great
folly
,
to
give
it
a
present
being
in
a
Prince
to
for
sake
his
royalties
to
undergo
the
crosse
of
Christ
:
So
also
his
seed
going
down
into
Aegypt
,
and
suffering
hard
bondage
under
cruell
task
▪
masters
,
with
their
tediousnesse
and
dangerous
travel
in
the
wildernesse
enduring
so
many
cruell
assaults
of
the
heathen
,
and
in
their
entrance
into
the
promised
land
,
by
those
seven
nations
greater
and
stronger
then
they
.
The
dispertions
and
persecutions
of
the
Prophets
&
Apostles
,
together
with
the
sufferings
and
death
of
Jesus
born
of
the
Virgin
,
these
being
all
taken
onely
as
things
past
,
turned
as
into
humane
history
,
out
of
which
may
be
collected
carnall
experiments
and
policy
;
who
is
the
man
that
wil
not
lend
an
eare
unto
them
,
and
seem
to
approve
them
?
yea
the
very
Scribes
,
Pharises
,
and
hypocrits
cannot
but
trumpet
out
the
fame
of
the
Saints
in
this
point
of
suffering
,
saying
,
That
if
they
had
lived
in
the
dayes
of
their
fathers
they
would
not
have
persecuted
the
Prophets
as
they
did
,
but
in
the
mean
time
do
nothing
else
but
build
the
Sepulchres
of
the
Prophets
,
by
their
erecting
of
temporary
ordinances
,
carnal
governments
,
humane
institutions
,
and
appointments
formed
and
framed
from
the
pattern
of
the
bare
letter
of
the
Scripture
,
under
which
they
keep
buried
,
the
very
spirit
and
life
of
the
Prophets
,
Apostles
,
and
Christ
him self
,
stifling
thereby
the
very
virtue
and
power
of
those
spirituall
and
heavenly
appointments
of
the
of
God
among
the
sons
of
men
.
In
those
eternall
extentions
and
operations
thereof
,
then
the
which
,
a
greater
cruelty
cannot
be
attempted
or
maintained
;
for
as
the
blood
shed
in
all
generations
from
Abel
to
Zacharias
,
comes
justly
upon
that
present
age
&
people
who
thus
deal
with
the
Prophets
;
even
so
that
compleat
power
,
glory
,
and
presence
of
the
Prince
of
peace
,
and
innocent
Lamb
of
God
,
which
hath
appeared
in
any
,
or
all
ages
of
the
world
,
ought
(
according
to
the
law
of
truth
,
justice
,
and
equity
)
to
be
set
forth
,
made
manifest
,
and
acknowledged
in
the
present
generation
and
age
of
the
world
,
who
is
Jesus
Christ
yesterday
,
and
to
day
,
and
the
same
for
ever
,
though
the
world
know
him
not
,
nor
will
acknowledg
him
so
to
be
.
Note
for
conclusion
of
this
point
,
that
onely
the
sufferings
of
the
Saints
of
God
is
an
innocent
suffering
;
for
they
do
not
wrong
unto
,
use
cruelty
against
,
or
contradict
any
of
the
proper
creatures
,
or
workmanship
of
God
,
who
is
the
Creator
of
all
things
.
For
how
soever
it
be
true
,
that
the
wisdome
and
subtilty
of
man
,
be
the
proper
instigator
and
stirrer
up
of
all
perscution
and
cruelty
against
Christ
in
all
ages
,
yet
it
is
not
that
wisdome
simply
considered
,
as
a
work
of
God
,
but
as
it
hath
through
its
own
voluntary
propensity
,
sockt
in
,
and
drunk
up
into
it selfe
the
wisdome
and
word
of
God
to
the
corrupting
and
falsifying
thereof
in
it selfe
,
and
thereby
doth
truly
become
Satanical
,
which
condition
is
no
proper
work
of
God
.
Even
as
fraile
man
in
that
way
of
Christ
,
is
become
the
potent
and
eternal
son
of
God
,
and
not
the
proper
seed
,
and
off-spring
of
man
.
So
that
it
is
the
spirit
and
power
of
Satan
,
that
the
Saints
kill
and
crucified
in
themselves
,
and
oppose
in
others
,
where
,
or
in
whomsoever
it
appears
,
and
not
any
proper
creature
of
God
,
and
therefore
the
Saints
onely
are
innocent
sufferers
,
that
being
all
they
suffer
for
.
Even
as
it
is
in
the
wicked
,
it
is
not
the
spirit
of
a
simple
creature
which
they
oppose
and
persecute
in
the
godly
,
and
kill
and
crucifie
in
themselves
.
But
it
is
the
spirit
and
wisedome
of
God
which
hath
drunk
in
the
soule
of
the
creature
into
it selfe
,
through
the
nullifying
of
all
humane
excellencies
and
glory
in
which
the
wisdome
and
glory
of
God
doth
consist
,
so
that
it
is
the
wisdome
of
God
in
this
act
,
which
the
world
opposeth
and
persecutes
;
the
sufferings
of
the
Saints
therefore
are
onely
innocent
,
and
miraculous
,
for
they
go
beyond
the
power
of
any
nature
considered
onely
in
it selfe
,
which
suffering
of
the
Saints
he
works
up
into
one
,
as
a
pattern
of
all
the
rest
,
and
that
is
the
second
point
.
Ye
have
heard
of
the
patience
of
Job
.
2.
The
sufferings
of
all
the
Prophets
are
here
gathered
togethe
,
and
composed
in
one
,
namely
in
Job
,
wherein
we
see
the
liberty
of
the
Scriptures
in
propounding
it selfe
unto
us
either
in
the
singular
or
plurall
form
,
and
that
in
the
grace
of
suffering
,
wherein
the
Saints
are
made
exemplary
,
for
the
sufferings
of
all
the
Prophets
are
here
gathered
up
and
centred
in
one
particular
,
namely
in
Job
.
For
if
the
sufferings
of
all
the
Saints
have
unity
in
one
Son
of
God
,
and
be
all
of
like
nature
,
virtue
and
power
in
him
,
then
hath
that
one
act
of
suffering
of
the
Son
of
God
(
once
and
for
ever
)
alike
respect
unto
every
particular
Saint
of
God
,
and
hath
its
plurality
in
them
,
being
of
like
nature
,
virtue
and
efficacy
wherever
it
appears
;
for
whatsoever
is
in
that
great
Prophet
of
the
Church
,
is
of
one
simple
and
eternall
act
,
and
is
as
unpossible
to
carry
a
differing
nature
or
virtue
,
as
for
God
to
change
in
any
of
his
exellencies
.
For
it
becomes
the
Captaine
of
our
salvation
in
bringing
many
sons
to
glory
to
be
made
perfect
through
suffering
:
so
that
there
are
many
sons
we
see
,
and
yet
there
is
but
one
onely
son-ship
,
which
onely
son-ship
every
one
hath
who
is
not
a
bastard
,
and
no
son
,
and
is
a
son
only
by
the
virtue
and
dignity
of
that
one
son-ship
and
not
of
any
other
,
in
any
respect
whatsoever
.
And
yet
there
is
but
one
son
,
because
all
have
accesse
unto
the
Father
by
one
spirit
:
and
therefore
it
is
that
God
is
said
to
call
his
son
out
of
Aegypt
,
when
so
many
thousands
of
Israel
marched
out
from
Pharaoh
,
being
but
one
body
of
Isral
,
which
is
said
to
be
done
also
,
when
Jesus
,
alone
,
after
the
death
of
Herod
,
returned
,
being
transported
by
Joseph
and
Mary
,
as
one
of
no
strength
without
support
,
a
great
difference
in
humane
reason
between
that
Infant
and
that
Army
that
none
of
the
Nations
can
stand
before
;
but
in
both
consists
that
harmony
which
is
in
the
natures
of
Christ
,
therefore
it
is
a
faithfull
saying
,
that
if
we
be
dead
with
him
,
or
in
him
,
we
shall
also
live
in
him
,
if
we
suffer
together
(
or
in
unity
)
we
shall
also
reigne
in
unity
,
so
that
the
sufferings
of
Christ
are
as
truly
multiplyed
in
the
Saints
as
the
glory
of
his
reigne
and
son-ship
is
.
And
yet
it
is
true
,
that
as
there
is
but
one
son
,
so
there
is
but
one
sufferer
,
for
he
him selfe
bears
our
sins
in
his
own
body
upon
the
tree
;
that
is
,
in
his
body
mysticall
,
and
not
in
an
historicall
body
,
and
of
such
nature
is
the
tree
whereon
they
are
born
.
He
bore
our
sinne
;
that
is
,
all
that
which
is
their
sin
in
the
worlds
account
,
namely
the
contradicting
and
abrogating
of
that
law
of
the
carnall
commandement
,
standing
in
ordinances
,
which
is
done
,
not
on
a
wodden
crosse
,
or
gibbet
,
but
in
or
upon
that
tree
of
righteousnesse
,
where
onely
it
is
found
to
be
abolished
,
that
we
being
dead
to
sinne
might
live
to
righteousnesse
,
in
which
the
stripes
do
consist
,
whereby
we
are
healed
.
So
that
the
sufferer
is
but
one
compleat
and
compacted
body
;
the
place
whereon
this
suffering
is
onely
found
,
is
but
that
one
tree
of
righteousnesse
,
namely
of
the
righteousnesse
of
God
through
the
faith
of
Christ
,
where
the
flesh
is
onely
crucified
unto
an
eternall
strength
,
and
yet
there
are
many
sufferers
:
and
therefore
it
is
the
voyce
of
all
the
Saints
of
God
that
ever
were
,
are
,
or
shall
be
,
as
one
joynt
acclamation
or
out-cry
,
written
in
their
hearts
for
ever
,
For
thy
sake
are
we
killed
all
the
day
long
(
that
is
,
once
and
for
ever
)
and
are
counted
as
sheep
for
the
slaughter
.
We
conclude
then
,
that
the
sufferings
of
all
the
Prophets
,
Seers
,
or
interpreters
of
the
minde
of
God
,
are
comprized
in
our
mysticall
and
spirituall
Job
,
and
the
patient
sufferings
of
Job
,
are
extended
unto
,
and
of
an
examplary
nature
in
all
the
Prophets
;
that
is
,
of
a
teaching
and
leading
virtue
in
every
Saint
of
God
,
fit
to
be
imitated
,
and
worthy
to
be
followed
of
all
the
rest
,
otherwise
due
honour
is
not
given
unto
Christ
according
to
the
nature
and
glory
of
those
inestimable
sufferings
comprehended
in
his
mysticall
and
royall
body
innocent
.
But
he
is
carnallized
in
the
doctrine
of
the
Crosse
,
as
in
all
other
points
,
the
world
deals
with
him
in
the
matter
of
the
Gospell
.
3.
It
is
taken
for
granted
therefore
,
in
the
next
place
,
that
the
Saints
of
God
have
heard
of
the
patience
of
Job
,
or
the
sufferings
of
the
hated
one
,
as
his
name
signifies
,
or
one
that
endures
enmity
against
himselfe
,
as
it
is
said
of
him
whom
the
world
hates
even
untill
now
Consider
him
that
endureth
such
contradiction
of
sinners
against
himselfe
,
least
you
be
weary
and
faint
in
your
mindes
,
as
knowing
it
is
the
portion
of
him
always
,
in
whomsoever
he
really
appears
.
The
word
translated
heard
in
this
place
,
signifies
to
know
,
and
that
upon
such
termes
of
certainty
,
as
to
become
one
with
the
thing
known
,
as
it
is
said
that
Adam
knew
Eve
his
wife
,
not
onely
to
be
made
one
in
Contract
and
Espousall
,
as
Joseph
and
Mary
were
,
who
yet
notwithstanding
know
not
one
the
other
;
but
to
be
made
one
individuall
subsistance
in
their
seed
,
having
one
form
,
and
one
spirit
and
life
in
it
,
and
so
the
patience
of
Job
:
or
the
sufferings
of
Job
,
yea
of
Jesus
,
are
known
in
the
Saints
of
God
;
that
is
,
they
are
one
entire
,
simple
,
and
undivided
act
in
him
,
and
in
them
also
,
bearing
the
same
forme
,
containing
the
same
virtue
,
subject
to
the
same
reproach
by
the
men
of
the
world
,
as
also
,
of
like
joy
,
and
acceptation
as
of
old
unto
the
godly
,
by
whom
it
is
said
,
Rejoyce
greatly
O
daughter
of
Zion
,
shout
O
daughter
of
Jerusalem
,
behold
thy
King
cometh
unto
thee
,
he
is
just
saving
himselfe
,
lowly
,
and
riding
upon
an
Asse
,
and
upon
a
colt
,
the
foal
of
an
Asse
.
Consider
,
the
word
of
God
brought
not
forth
in
the
begining
the
sun
moon
,
and
stars
,
or
any
creature
upon
the
face
of
the
earth
,
to
be
of
one
nature
and
virtue
in
one
age
of
the
world
,
and
of
another
nature
and
virtue
in
another
time
or
age
thereof
,
no
more
doth
the
word
of
God
bring
forth
the
sufferings
of
the
Son
of
God
,
to
be
of
one
kinde
and
virtue
in
one
man
of
God
,
and
of
another
kinde
,
power
or
virtue
in
another
man
of
God
,
or
in
one
age
to
be
really
present
with
the
Disciples
,
and
in
another
age
to
be
far
remote
,
for
they
are
all
one
individuall
act
in
that
one
multiplyed
Saint
or
holy
one
of
Israel
.
And
so
are
the
sufferings
of
Christ
according
to
the
spirit
,
in
the
man
of
sin
,
and
sons
of
Beliall
,
which
crucifie
the
Son
of
God
afresh
unto
,
or
in
themselves
,
putting
him
to
an
open
shame
:
it
is
not
one
in
Pharaoh
,
and
another
in
Herod
;
it
is
not
of
one
nature
or
kinde
in
Cain
,
and
of
another
in
Judas
;
it
is
not
one
in
the
Scribes
and
Pharasees
,
and
another
in
the
wicked
Lawyers
and
Souldiers
;
it
is
not
of
one
nature
and
kinde
io
that
Antichrist
and
son
of
perdition
,
and
of
another
nature
and
kinde
in
the
Devil
and
Satan
.
But
it
is
one
simple
and
eternall
act
of
that
one
man
of
sin
,
multiplied
into
many
Antichrists
,
which
are
now
working
already
in
the
world
,
according
to
the
power
of
the
Prince
of
the
ayre
,
the
spirit
which
now
worketh
in
the
children
of
unbelief
,
unto
which
Christ
speaks
as
unto
one
,
saying
,
what
is
thy
name
?
the
answer
implies
both
the
singular
and
plurall
number
,
my
name
is
Legion
,
for
we
are
many
.
For
we
must
remember
that
what
soever
the
law
saith
,
it
saith
unto
them
,
or
as
the
word
is
,
in
them
who
are
under
the
law
;
that
is
,
whatsoever
the
law
of
the
spirit
speaks
;
now
the
law
of
the
spirit
of
life
is
in
Christ
Jesus
,
according
to
which
he
submits
to
the
will
of
his
Father
(
that
ancient
of
days
)
in
all
things
,
as
also
rules
over
all
temporary
and
carnall
power
;
for
there
is
nothing
in
Christ
as
wherein
he
submits
,
but
it
hath
the
virtue
of
authority
therein
also
,
and
whatsoever
this
law
saith
,
it
saith
it
in
all
that
are
subjects
unto
the
same
,
and
gives
being
to
what
it
utters
,
as
the
word
did
to
all
things
in
the
beginning
;
so
that
if
it
speak
of
faith
in
any
,
it
speaks
without
respect
of
persons
according
to
that
impartiality
which
is
in
it self
:
so
that
where
it
utters
faith
,
it
is
in
the
powerfull
work
of
faith
,
as
a
work
wherein
the
Son
of
the
eternall
is
involved
,
in
whom
it
hath
its
virtue
and
power
:
if
it
utter
alone
,
it
sheds
it
abroad
in
the
heart
in
the
labour
of
it
as
that
wherein
God
dwels
,
who
is
composed
of
it
:
if
it
speaks
of
hope
,
it
is
not
deferred
,
but
springs
up
in
the
soule
as
that
tree
of
life
in
the
Paradise
of
God
:
and
if
it
speak
of
suffering
,
it
creates
the
Crosse
,
not
in
any
other
form
and
virtue
,
but
in
that
wherein
it
takes
its
being
from
the
beginning
,
even
as
it
was
at
the
first
,
with
the
creation
in
the
operation
of
the
word
in
bringing
forth
all
creatures
to
exist
and
have
a
being
.
When
it
made
the
Sun
,
it
formed
it
in
that
virtue
that
abides
the
same
in
all
ages
;
and
so
it
is
with
all
creatures
receiving
their
being
and
virtue
by
that
word
;
even
so
whatsoever
the
law
of
the
spirit
saith
,
it
gives
the
same
being
and
virtue
thereunto
in
all
that
are
under
that
law
,
whether
it
concerne
humiliation
or
exaltation
,
death
or
resurrection
,
the
being
of
the
Lord
the
Saviour
,
or
the
saved
of
the
Lord
.
For
what
or
in
whom-soever
it
speaks
,
it
saith
it
to
the
reallizing
of
it selfe
in
the
thing
spoken
,
and
that
without
exclusion
of
any
one
particular
,
or
including
any
one
more
then
the
rest
,
which
are
found
under
the
same
law
.
For
as
unto
us
there
is
but
one
God
,
so
there
is
but
one
Image
of
that
God
,
which
is
his
wisdome
made
manifest
in
Christ
,
which
is
the
proper
and
perpetuated
form
of
Christ
,
wherein
soever
he
is
manifest
,
and
of
all
true
Christianity
in
all
ages
of
the
world
.
We
must
therefore
either
take
Christ
,
or
a
christian
forme
being
under
the
law
of
the
spirit
(
and
then
there
is
no
other
seat
to
set
him
in
,
but
under
the
dominion
of
the
flesh
,
that
law
of
sin
and
death
)
or
else
the
Crosse
expressed
and
maintained
according
to
that
law
of
the
spirit
is
the
same
in
Christ
,
and
in
every
Christian
in
all
respects
.
For
it
is
that
circumcission
made
without
hands
;
that
is
,
without
any
wisdome
or
ability
proper
unto
,
or
atainable
by
man
,
namely
the
cutting
off
of
that
superfluous
foreskin
of
the
flesh
;
which
is
superfluous
to
the
fulnesse
of
Gods
wisdome
and
power
,
which
is
the
proper
hinderer
and
obstructor
of
the
propagation
of
the
Son
of
God
.
Therefore
this
circumcission
is
to
be
exercised
upon
every
male
in
the
family
of
God
(
and
that
by
divine
institution
)
that
is
upon
every
one
who
have
that
masculine
spirit
of
the
Son
of
God
,
to
acquit
themselves
like
men
of
God
,
by
faith
,
conquering
and
overcoming
the
world
,
for
this
circumcision
onely
brings
the
soule
of
man
into
a
capacity
of
having
the
power
of
God
to
be
exercised
therein
,
in
which
is
that
fulnesse
and
perfection
,
that
all
things
natural
or
proper
to
a
creature
,
are
altogether
superfluous
,
and
therefore
it
is
said
to
be
Circumcision
,
or
cutting
round
,
so
as
no
beginning
or
end
of
this
virtue
can
ever
be
found
out
,
for
it
is
eternall
.
Againe
,
there
is
also
the
law
of
the
carnal
commandement
▪
or
the
carnall
law
,
and
whatsoever
that
speaks
,
it
saith
it
onely
in
them
,
and
in
all
them
(
respectively
)
that
are
under
that
law
.
And
this
consists
in
carnall
and
temporary
ordinances
and
institutions
,
such
appointments
as
fade
and
perish
in
the
use
,
such
as
abide
not
with
man
,
or
he
not
with
them
for
ever
;
and
what
this
law
saith
,
it
saith
it
in
all
and
every
particular
that
are
under
the
same
;
that
is
,
it
reallizeth
it selfe
in
every
heart
wherein
it
speaks
,
forming
and
framing
a
work
therein
according
to
the
word
gone
out
;
for
she
word
of
God
speaks
that
language
in
a
figure
,
which
mans
heart
naturally
speaks
,
taking
that
(
by
viewing
it
by
his
own
light
)
to
be
the
substance
and
reality
of
the
minde
of
God
,
in
his
intent
;
but
is
but
a
shadow
,
a
figure
or
signification
thereof
,
thereby
carnallizing
the
word
by
transforming
it
into
the
similitude
of
a
creature
,
and
not
into
the
glory
of
the
Creator
,
so
that
the
imaginations
and
dictates
of
his
own
heart
give
a
temporary
forme
unto
an
eternall
word
,
which
is
that
carnall
law
of
sin
and
death
in
himselfe
,
subjecting
himselfe
thereunto
,
so
that
whatsoever
the
letter
saith
which
kils
,
it
saith
it
in
him
who
is
litterall
,
and
hath
the
power
of
engagement
,
and
binding
that
party
over
to
the
onely
acknowledgement
,
and
practice
thereof
;
and
so
the
word
of
God
becomes
a
tormentor
unto
man
;
for
it
being
held
,
or
imprisoned
in
this
unrighteousnesse
,
or
narrow
and
strait
confines
of
humane
principles
and
capacity
,
and
yet
in
it selfe
infinite
and
eternal
,
cannot
possible
move
therein
,
but
must
have
respect
unto
its
own
nature
,
which
is
infinite
incomprehensible
,
and
eternall
,
whereby
the
soule
of
the
creature
is
set
upon
the
rack
,
hanged
on
the
gibbet
,
laid
under
an
intolerable
presse
,
cast
into
the
flames
,
overwhelmed
with
the
flouds
,
being
extended
and
intangled
with
that
which
is
infinitely
above
,
as
also
below
and
beneath
,
and
in
all
respects
beyond
the
reach
of
all
humane
abilities
,
and
so
continually
deviseth
and
frameth
out
more
ways
of
torture
and
torment
unto
it selfe
,
then
ever
mans
heart
in
any
tyrant
could
invent
for
the
shame
and
horrour
of
the
body
.
In
which
respect
that
compleat
condition
ceaseth
to
be
the
state
and
condition
,
or
to
be
led
by
the
proper
principles
of
a
meer
creature
,
or
workmanship
of
God
,
and
becomes
Shedim
,
as
the
Caldean
phrase
is
,
that
is
the
destroyer
of
mankinde
,
in
humane
and
satanicall
.
So
that
the
dictates
of
such
a
heart
are
the
proper
suggestions
of
Satan
,
and
its
operations
,
the
proper
works
of
darknesse
,
and
the
onely
path
wherein
the
wrath
of
the
Almighty
treads
for
ever
.
Note
also
,
that
there
is
in
them
who
are
under
the
law
of
the
spirit
,
a
direct
Antithesis
unto
this
expressed
of
the
wicked
.
For
the
spirit
of
man
being
taken
into
unity
with
the
word
,
and
so
gathered
up
into
the
wisdome
and
power
of
God
,
works
nor
moves
not
but
by
principles
proper
unto
God
,
which
are
of
an
eternall
and
incomprehensible
nature
;
and
yet
the
spirit
of
the
creature
cannot
move
,
but
with
respect
to
the
precincts
of
time
,
in
which
it
is
,
but
it
goeth
forth
in
and
by
eternall
principles
,
so
that
there
is
in
the
Son
of
God
distinct
operations
,
yet
every
one
of
an
eternal
nature
and
race
.
The
one
giving
delight
to
the
work
through
variety
&
change
of
action
;
and
the
other
gives
liberty
,
ease
,
and
freedome
unto
the
soule
therein
,
having
so
large
roome
and
so
spacious
a
sphear
to
walke
and
exercise
it
in
,
the
bounds
whereof
can
never
be
troden
out
,
like
the
Sun
in
the
firmament
whose
progresse
none
can
hinder
,
nor
stop
,
or
prevent
the
health
under
its
wings
from
the
exercise
of
it self
;
nor
can
any
take
out
of
order
those
fixed
stars
of
the
morning
,
that
fight
from
such
an
eminent
and
noble
distance
in
their
courses
for
the
destruction
of
this
wicked
Sisera
,
even
those
bright
morning
stars
that
sing
together
,
&
sons
of
God
shouting
for
joy
in
those
Nobles
of
Israel
,
in
laying
of
the
first
foundation
of
the
earth
so
as
it
shall
never
be
removed
;
who
are
as
far
above
the
power
and
dominion
of
Satan
,
as
the
heavens
are
above
the
earth
,
out
of
the
gun-shot
of
being
insisted
with
any
corrupt
doctrine
,
or
of
being
hurt
by
any
of
the
tyrannical
practices
of
this
present
world
.
Such
is
the
state
and
condition
of
that
mysticall
body
of
our
Lord
Jesus
,
the
dictates
of
whose
heart
are
the
motions
of
that
spirit
of
holinesse
and
power
,
and
his
operations
works
of
the
Son
of
God
.
And
of
such
nature
is
the
law
of
the
spirit
which
is
in
Christ
Jesus
,
and
of
all
such
as
are
under
command
,
and
in
the
authority
thereof
.
The
Saints
then
,
or
brethren
of
our
Apostle
,
know
the
patience
of
Job
,
not
at
a
distance
,
but
in
the
nearest
conjunction
;
so
as
being
made
one
with
it
,
it
being
an
entire
and
undivided
crosse
and
suffering
,
and
is
brought
in
the
next
sentence
,
viz.
And
have
seen
the
end
of
the
Lord
.
Under
the
word
seene
is
comprehended
the
exercise
of
all
the
sences
which
is
usuall
in
Scripture
,
as
being
filled
in
them
all
by
the
Crosse
and
sufferings
of
Christ
;
as
if
he
should
say
,
yee
have
seen
,
ye
have
heard
,
ye
have
tasted
,
relished
and
felt
the
sufferings
of
Christ
,
for
his
name
is
an
oyntment
poured
out
,
the
sweet
savour
and
scent
whereof
fills
the
whole
house
;
so
that
your
hands
have
handled
the
word
of
life
in
this
point
,
as
really
as
Thomas
handled
the
humane
body
of
Christ
,
when
he
put
his
finger
into
the
print
of
the
nayles
,
which
fastned
him
to
his
Crosse
,
for
the
confirmation
of
his
faith
;
of
such
reality
is
the
Crosse
of
Christ
,
as
to
make
us
to
see
,
touch
and
tast
for
our
satisfaction
the
power
and
vertue
of
the
Lord
,
otherwise
we
can
never
handle
the
word
of
life
to
minister
and
serve
in
the
same
as
Ministers
of
the
Sanctuary
,
and
as
able
Ministers
of
the
Gospel
,
not
of
the
letter
,
but
of
the
spirit
,
for
the
letter
kills
,
but
the
spirit
gives
life
.
So
that
our
hearing
or
knowing
of
the
patience
of
Job
,
namely
our
being
one
with
Christ
in
his
Crosse
,
alike
as
we
are
one
with
him
in
any
other
grace
or
vertue
,
is
that
which
opens
unto
us
the
scope
of
the
Scriptures
:
so
that
we
see
Gods
end
and
aym
in
blasting
unto
us
all
carnall
things
,
is
the
same
that
appeared
in
Job
,
to
give
double
in
that
which
never
failes
;
for
we
never
read
of
any
more
losse
unto
Job
,
but
as
though
he
were
enriched
for
ever
.
We
see
therefore
Gods
intent
and
end
in
the
Crosse
,
so
as
to
make
it
our
joy
and
consolation
,
so
that
we
rejoyce
in
persecution
,
in
tribulation
,
and
reproach
,
knowing
that
Gods
end
herein
is
only
to
make
his
power
manifest
in
us
,
for
in
all
these
things
we
are
more
then
conquerours
,
knowing
that
our
victory
stands
both
in
being
the
Rescuer
,
and
the
rescued
:
so
that
the
glory
and
joy
of
them
both
is
made
one
in
us
,
which
no
earthly
Conquerour
can
attaine
.
So
that
our
laughter
is
that
spiritull
Isaac
,
the
joy
of
the
whole
earth
;
for
howsoever
we
know
our selves
(
in
mans
nature
simply
considered
)
to
be
like
Sarah
,
barren
of
all
the
fruits
of
righteousnesse
,
and
destitute
of
that
immortall
seed
of
God
,
and
also
our
Lord
simply
considered
;
to
be
past
age
;
for
being
brought
forth
and
made
manifest
in
time
in
one
that
is
but
of
yesterdays
continuance
,
who
in
himselfe
is
that
Ancient
of
dayes
:
Yet
the
end
and
intent
of
the
Lord
in
the
conjunction
of
these
,
by
visiting
of
us
in
that
way
of
the
promise
,
is
the
bringing
forth
of
Isaac
,
according
to
that
time
of
life
proper
to
the
Son
of
God
,
who
is
the
joy
and
laughter
of
all
that
heare
it
,
so
as
to
approve
of
it
,
and
give
credit
thereunto
,
according
to
that
unwavering
faith
of
the
Father
of
the
faithfull
,
who
staggered
not
.
Therefore
the
end
of
this
Crosse
is
manifested
to
be
son-ship
unto
God
,
as
it
is
sayd
,
My
sonne
,
my
sonne
,
despise
not
;
that
is
,
honour
and
embrace
the
chastning
of
the
Lord
,
in
the
cutting
off
of
all
superfluity
of
naughtinesse
which
mans
nature
is
subject
unto
,
for
the
end
thereof
is
that
child-like
disposition
,
being
naturalized
unto
the
Lord
.
Yea
,
Gods
end
herein
is
to
receive
and
embrace
us
as
his
peculiar
ones
;
For
whom
the
Lord
loveth
he
chastneth
,
and
scourgeth
every
sonne
whom
he
receiveth
.
This
is
that
through
which
we
participate
in
his
holiness
,
and
are
possessors
of
that
integrity
which
is
in
none
but
himself
.
For
hee
correcteth
in
cutting
off
all
superfluous
branches
,
to
this
end
that
we
may
be
made
partakers
of
his
holinesse
.
Yea
,
the
end
of
the
Crosse
is
to
invest
us
in
our
filiall
portion
,
for
if
you
endure
chastning
,
God
dealeth
with
you
as
sonnes
,
for
what
sonne
is
he
whom
the
father
correcteth
not
;
and
that
for
this
very
end
,
namely
to
fit
him
thereby
to
exercise
and
bear
up
his
own
spirit
,
nature
,
office
and
authority
.
Such
is
the
Lords
end
and
intent
in
our
undergoing
of
the
Crosse
,
to
bestow
a
double
portion
on
us
as
he
did
to
Job
,
which
is
the
proper
right
of
the
first
borne
of
God
,
appointed
by
the
Law
in
Israel
:
For
where
it
is
said
,
the
Lord
gave
Job
twice
as
much
,
the
word
is
,
Added
double
:
The
same
phrase
is
used
by
Elisha
,
where
he
desires
to
receive
a
double
portion
of
the
spirit
of
Eliah
,
or
that
spirit
of
partition
,
whereby
to
divide
Jordan
aright
,
as
his
Master
had
done
before
him
;
the
word
properly
signifies
the
mouth
exercising
the
part
of
two
,
which
is
the
spirit
of
Prophesie
considered
in
a
double
or
two-fold
respect
;
that
is
,
as
it
contayns
the
spirit
of
intercession
,
in
laying
open
and
interpretting
the
state
and
condition
of
man-kind
before
God
from
which
the
Saints
are
freed
and
delivered
;
as
also
the
laying
open
before
the
sons
of
men
the
state
and
condition
of
the
Son
of
God
,
opening
and
interpretting
that
to
which
we
are
delivered
,
both
these
were
in
Job
;
the
one
signified
in
his
praying
for
his
friends
,
that
they
might
be
delivered
from
unrighteousnesse
;
and
the
other
in
the
names
given
to
his
daughters
,
declaring
his
present
joyous
,
and
delightfull
condition
.
Likewise
the
spirit
of
Prophesie
is
signified
unto
us
,
in
that
he
seeth
his
seed
unto
the
fourth
generation
;
which
number
foure
hath
in
it
the
mystery
of
the
extension
of
things
,
as
in
the
gathering
of
the
elect
from
the
four
winds
,
or
foure
corners
of
the
earth
:
so
also
in
that
four
times
ten
,
or
forty
dayes
fast
of
Christ
,
his
continued
act
of
obstinance
from
the
wayes
of
sin
and
death
is
signified
,
as
in
that
four
times
ten
,
or
forty
yeares
travell
of
Israel
in
the
wildernesse
,
declares
the
Saints
sight
and
acknowledgment
of
the
works
and
wayes
of
the
Nations
,
in
all
their
performances
,
to
be
unto
them
as
a
barren
,
dry
,
wild
and
way
lesse
wildernesse
for
ever
.
Likewise
Gods
visiting
of
the
fathers
upon
the
children
to
the
third
and
fourth
generation
of
them
that
hate
him
,
is
for
ever
;
for
whom
he
hates
once
,
he
hates
for
ever
;
which
visitation
the
holy
man
Job
seeth
his
seed
freed
from
by
the
spirit
of
Prophesie
in
this
estate
and
condition
of
his
restauration
,
and
eternall
enriching
by
God
in
way
of
this
double
portion
.
For
as
the
office
of
Kingdome
and
Priest-hood
are
the
inheritance
of
the
first-born
in
the
family
;
so
also
is
this
double
portion
in
Prophesie
,
or
mouth
performing
the
part
of
twaine
;
that
is
,
he
hath
the
mouth
to
perform
the
part
of
the
sonne
of
(
Man
)
namely
in
exercise
of
the
spirit
of
God
in
interpretting
and
laying
open
the
state
and
condition
of
all
flesh
,
and
by
the
vertue
and
authority
of
the
high
Priest
of
God
,
which
is
done
not
unto
terrour
,
griefe
,
or
controversie
,
but
unto
peace
,
joy
,
and
reconciliation
with
God
,
as
one
that
is
entered
within
the
vale
.
And
thus
the
mouth
and
breath
of
prayer
is
opened
and
drawn
out
with
boldnesse
before
the
Lord
at
the
throne
of
grace
,
as
coming
in
that
name
and
authority
of
Jesus
Christ
,
who
is
a
Priest
for
ever
after
the
order
of
Melchisedech
.
Againe
,
in
this
double
portion
is
the
mouth
of
the
Sonne
of
of
God
exercised
as
from
heaven
,
opening
and
interpreting
unto
the
world
the
mind
of
the
Father
in
that
state
and
condition
of
Jesus
Christ
,
freely
offering
and
making
tender
of
the
love
,
bounty
,
good
will
,
and
mercy
of
God
unto
the
Saints
;
and
this
is
done
in
that
Princely
spirit
,
and
bounteous
riches
and
liberality
consisting
in
the
power
and
authority
of
a
King
,
which
things
are
comprehended
in
the
right
of
the
first
born
,
and
are
the
portion
of
Job
in
this
his
restauration
,
wherein
we
see
the
end
of
the
Lord
,
and
in
whom
the
state
of
all
the
Saints
is
personate
and
involved
,
and
no
other
end
is
aymed
at
,
or
effected
by
God
in
all
the
sufferings
of
the
Saints
,
but
to
give
in
exchange
for
transitory
and
vaine
things
,
an
inheritance
mortall
and
undefiled
,
which
fadeth
not
,
reserved
for
us
in
heaven
,
or
in
the
height
of
of
that
estate
and
condition
of
the
Son
of
God
.
For
the
confirmation
whereof
,
he
brings
in
that
argument
propounded
in
the
next
place
,
which
is
the
fourth
point
.
For
the
Lord
is
very
pittifull
,
and
of
tender
mercy
.
To
pitty
,
spare
,
or
to
be
indulgent
,
is
to
refraine
from
imposing
any
penalty
or
,
burthen
,
it
is
to
forbeare
to
vex
in
the
least
;
even
as
not
in
pittying
or
sparing
a
person
or
a
people
,
is
to
execute
destruction
to
the
uttermost
;
This
pity
is
exercised
in
the
spirit
of
Christianity
,
and
of
Christ
,
as
when
the
sonne
of
sorry
man
is
acknowledged
to
be
such
,
as
there
needs
no
other
weight
but
his
own
proper
propensity
,
to
cast
himselfe
down
unto
death
for
ever
;
nor
any
other
subtilty
but
his
own
to
intrap
and
ensnare
him
unto
the
will
of
Satan
for
ever
,
then
only
do
the
compassions
and
pitty
of
a
father
move
upon
that
heart
,
so
as
to
adde
no
sorrow
thereunto
.
Againe
,
to
pitty
or
commiserate
,
is
to
redeem
,
release
,
and
deliver
from
whatsoever
might
annoy
or
disquiet
the
party
which
is
subject
to
distresse
;
therefore
it
is
sayd
,
that
in
his
love
and
pitty
he
redeemed
them
,
and
bare
them
(
as
out
of
the
reach
of
any
harm
)
all
the
dayes
of
old
.
So
that
when
the
heart
declineth
the
help
of
all
creatures
,
as
insufficient
to
lend
a
hand
from
any
of
their
proper
abilities
to
help
or
rescue
out
of
trouble
,
and
that
wretchednesse
whereunto
all
flesh
is
by
nature
subject
;
then
doth
the
pitty
and
compassion
of
a
father
,
as
being
author
of
all
tendernesse
and
compassion
,
move
upon
that
soule
,
effecting
Gods
end
by
suffering
of
the
loss
of
the
abilitie
and
power
of
the
creature
:
For
when
Job
abhorred
himselfe
,
as
being
but
dust
and
ashes
,
then
the
Lord
stirs
up
himselfe
to
release
him
not
only
from
the
bitternes
of
his
friends
,
but
repayrs
all
his
losses
with
the
right
and
priviledges
of
the
first-born
of
God
.
Such
is
the
tendernesse
and
pitty
of
the
spirit
of
our
good
Shepheard
,
gathering
the
Lambs
into
his
arms
,
and
carrying
them
in
his
bosome
,
and
gently
leads
such
as
are
with
young
,
yea
layes
downe
his
life
for
his
flocke
:
And
this
is
the
state
and
condition
of
all
such
as
find
themselves
fatherlesse
in
respect
of
any
love
,
pitty
,
or
compassion
exercised
towards
them
by
the
spirit
of
the
world
,
of
whom
it
is
sayd
,
Ashur
shall
not
save
us
,
we
will
not
ride
upon
horses
,
neither
will
we
say
any
more
to
the
works
of
our
hands
,
yee
are
our
gods
,
for
in
thee
the
fathers
find
mercy
.
For
he
is
not
only
pittifull
,
but
of
tender
mercy
,
whereby
the
day
that
springs
from
on
high
hath
visited
us
:
Or
that
morning
Sunne
which
is
the
light
and
glory
of
the
world
is
risen
up
upon
us
,
to
give
light
to
such
as
otherwise
fit
in
darknesse
and
in
the
shadow
of
death
,
even
that
light
of
prosperity
,
joy
and
gladnesse
,
peace
and
plenty
,
which
ariseth
out
of
the
light
and
inheritance
of
the
first-born
,
unto
whom
the
full
inheritance
belongs
,
with
whatsoever
the
Father
was
,
is
,
or
shall
be
,
in
all
his
enterprizes
and
operations
.
For
the
nature
,
office
,
and
operation
of
the
Son
of
God
is
ours
,
through
these
tender
mercies
,
bowels
,
and
compassions
of
a
Father
which
cannot
with-hold
from
an
only
Son
,
not
only
freeing
us
as
a
mercifull
high
Priest
,
from
all
evill
and
sin
,
but
as
a
most
bountifull
and
liberall
King
,
supplying
and
furnishing
us
with
all
good
;
for
if
we
see
the
end
of
the
Lord
in
our
suffering
the
losse
of
corruptible
things
,
we
are
sure
to
feel
the
tender
mercies
of
a
compassionate
Father
,
communicating
himselfe
with
us
in
all
the
things
incorruptible
and
eternall
,
without
which
he
is
not
,
and
therefore
is
ceased
to
be
mercy
and
tender
pity
in
the
world
,
that
so
as
a
Father
is
in
his
Son
,
he
may
be
what
he
is
only
in
us
:
Whereupon
he
brings
in
an
eminent
and
universall
prohibition
,
backed
with
an
exhortation
,
together
with
the
danger
of
not
observing
the
same
,
contained
in
the
next
verse
.
Vers
.
12.
But
above
all
things
my
brethren
swear
not
,
neither
by
heaven
,
neither
by
the
earth
,
neither
by
any
other
oath
;
but
let
your
yea
be
yea
,
and
your
nay
nay
,
lest
you
fall
into
condemnation
.
Wherein
observe
these
particulars
.
-
1.
The
necessity
and
weight
of
the
charge
,
in
these
words
;
But
above
all
things
.
-
2.
A
loving
insinuation
to
move
unto
observation
;
My
brethren
.
-
3.
The
charge
it selfe
,
or
inhibition
;
Swear
not
.
-
4.
An
instance
in
particulars
not
to
be
sworn
by
,
that
is
1.
Not
by
heaven
.
2.
Not
by
the
earth
.
3.
A
universall
comprehending
of
all
things
contained
in
them
both
;
Neither
by
any
other
oath
.
-
5.
An
exhortation
consisting
of
affirmation
and
negation
;
But
let
your
yea
be
yea
,
and
your
nay
,
nay
.
-
6.
The
danger
ensuing
the
not
observing
hereof
;
Lest
you
fall
into
condemnation
.
AND
first
of
the
charge
,
Sweare
not
.
By
swearing
in
this
place
is
meant
any
Covenant
,
Contrract
,
or
betrothing
unto
a
thing
,
as
to
be
engaged
as
subservant
thereunto
;
that
is
,
when
we
are
obliged
and
bound
over
,
as
being
under
the
authority
or
command
of
any
thing
further
then
it
is
found
in
,
or
serving
unto
the
compleating
and
setting
forth
the
mysticall
body
of
Christ
,
that
son
of
eternity
.
Now
a
man
is
under
the
command
and
power
of
a
thing
,
when
he
waites
thereupon
,
so
as
to
observe
and
answer
to
the
time
and
opportunity
thereof
.
In
the
rejection
or
neglect
of
any
other
thing
,
which
might
take
up
the
opportunity
,
and
hinder
or
obstruct
the
time
,
whereby
that
his
Commander
might
be
defrauded
of
its
interest
in
him
,
whether
it
be
office
,
dignity
,
allyance
,
relation
,
slothfulnesse
,
or
operation
.
And
first
for
office
and
dignity
throughout
the
confines
and
government
of
a
Kingdome
,
they
ought
not
to
captivate
a
Christian
,
but
must
be
subservant
to
the
kingdome
and
call
of
Christ
,
whose
kingdome
is
not
of
this
world
,
or
things
therof
.
When
did
Abraham
that
high
father
of
the
world
,
Isaac
and
Jacob
,
who
were
heyrs
with
him
of
the
same
promise
,
settle
and
establish
their
Scepter
in
any
part
of
the
earth
,
as
tyed
by
place
and
office
there
,
and
were
not
as
pilgrims
and
strangers
,
standing
in
readinesse
as
that
righteous
one
of
the
East
,
to
answer
Gods
calls
,
and
to
follow
the
Lord
at
his
foot
,
who
made
the
nations
as
stubble
unto
his
sword
,
and
as
driven
stubble
unto
his
bow
.
Or
where
did
Moses
,
King
in
Jeshurunn
,
pitch
his
Tent
to
make
his
abode
longer
then
it
pleased
that
cloud
of
witnesse
to
exercise
its
abode
upon
the
Tent
,
being
ever
ready
to
depart
with
the
motion
thereof
.
Which
bore
witnesse
in
its
two
and
forty
removals
in
the
wildernesse
,
to
those
two
and
forty
generations
,
or
resurrections
of
Christ
,
from
Abraham
to
the
womb
of
the
Virgin
,
as
also
to
the
over-shadowing
of
the
Virgin
by
the
spirit
of
God
,
in
that
conception
of
the
Son
of
God
,
from
all
the
scorching
reys
and
sun-shine
of
mans
glory
and
subtlety
in
that
day-time
of
our
salvation
;
as
also
unto
that
fiery
light
of
the
spirit
breaking
forth
in
Israel
,
through
that
Crosse
of
Christ
,
as
in
a
night
so
dark
and
obscure
unto
the
nations
.
And
to
what
people
or
places
were
any
of
the
Prophets
of
God
,
or
Apostles
of
Jesus
Christ
tyed
,
or
engaged
,
by
any
temporary
or
terrene
band
,
except
imprisonment
by
the
adversary
,
that
so
the
vertue
of
the
Crosse
in
its
courage
,
constancy
,
and
Princely
resolutions
,
might
appear
and
make
it self
evident
.
Or
were
the
Judges
and
Law
givers
in
Israel
tyed
to
dayes
,
times
,
seates
,
and
circuits
,
as
men
making
merchandizes
of
mens
estates
,
credits
and
lives
,
that
in
case
an
Oath
be
bidden
and
given
in
exchange
,
delivery
must
be
made
without
controversie
;
and
many
times
the
cause
is
as
currant
,
as
when
the
strongest
caries
away
the
purse
on
the
high
way
,
though
a
possibilty
may
be
to
finde
out
the
falshood
of
the
oath
afterwards
,
when
there
is
left
no
hope
of
redemption
:
And
as
for
that
mercinary
and
belly-god-like
bond
,
to
be
engaged
to
places
and
people
under
the
names
of
Pastor
and
Teacher
,
to
evade
the
troubles
and
travels
of
Prophets
and
Apostles
.
Let
that
suffice
which
hath
already
been
sayd
,
only
let
such
look
themselves
as
in
a
glasse
,
in
that
young
man
of
the
house
of
Judah
,
and
yet
a
Levite
,
joyned
unto
their
congregations
,
as
he
to
the
family
of
Mica
.
Read
Judg.
17.
and
let
them
read
the
effect
of
their
Ministry
in
that
strange
kind
of
Levite
,
who
is
of
mount
Ephraim
,
joyned
unto
his
Concubine
of
Bethlehem
Juda
,
according
to
what
it
brings
forth
between
Benjamine
and
Israel
,
set
forth
unto
us
,
Judges
the
19.
and
20.
Chap.
Againe
,
in
point
of
family
,
as
in
kindred
and
relations
,
the
words
of
Christ
holds
firm
,
and
are
to
be
valued
at
the
same
rate
we
set
upon
him
:
and
he
saith
,
He
that
for
sakes
not
father
and
mother
,
wife
and
children
for
my
sake
and
the
Gospell
,
is
not
worthy
of
mee
.
And
againe
,
He
that
hates
not
father
and
mother
,
wife
and
children
,
brethren
and
sisters
,
yea
and
his
owne
life
also
,
he
cannot
be
my
Disciple
.
The
reason
hereof
is
,
because
all
naturall
relations
brought
unto
the
highest
pitch
which
they
tend
unto
,
is
to
idolize
the
thing
,
by
setting
it
in
the
place
of
God
,
requiring
a
due
respect
and
observation
thereof
in
the
neglect
or
contempt
of
what
ever
might
hinder
the
promoting
thereof
,
which
cannot
stand
with
a
due
observation
and
respect
of
that
relation
,
as
it
is
ordered
and
eternized
in
Christ
,
but
must
make
a
nullity
of
it
;
for
the
coming
of
Christ
in
all
things
is
glory
to
God
in
the
highest
,
and
not
to
the
things
of
the
creature
.
When
the
man
called
by
Christ
,
desired
first
to
go
and
bury
his
father
,
that
the
earthly
relation
may
have
chiefty
,
and
come
in
the
first
place
,
Christ
answers
,
Let
the
dead
bury
their
dead
,
follow
thou
me
;
intimating
that
these
relations
are
dead
,
and
are
to
be
buryed
unto
us
in
the
call
and
relation
of
Christ
.
For
Christ
is
about
his
Fathers
businesse
;
not
when
he
attends
on
Joseph
and
Mary
,
but
when
he
is
disputing
and
convincing
the
Doctors
of
the
carnall
Temple
at
Jerusalem
.
But
earthly
relations
in
their
proper
intent
(
without
which
the
life
of
it
is
let
out
)
ever
set
themselves
in
the
first
place
;
for
what
is
a
Husband
or
a
Wife
,
unlesse
they
make
each
other
the
highest
pitch
of
their
love
,
which
is
the
pointed
up
pinacle
,
which
the
Devill
sets
Christ
upon
according
to
the
flesh
,
wherein
the
strength
of
his
temptations
consists
;
and
where
it
takes
,
it
is
the
presumptuous
sinne
,
which
our
spirituali
David
is
freed
from
;
for
who
dares
not
to
love
wife
and
children
to
the
highest
poynt
thereof
,
without
feare
of
sinning
,
being
the
proper
sinew
to
●ye
them
together
,
and
the
life-blood
in
the
veynes
,
to
give
motion
and
agility
in
all
conjugall
respects
,
making
each
other
the
object
of
desires
,
hopes
,
observation
,
diligence
,
care
and
motion
,
that
nothing
,
no
not
life
it selfe
shall
hinder
,
or
be
thought
too
deare
to
maintaine
the
credite
,
comfort
,
and
well-being
of
one
another
.
And
here
it
is
to
be
noted
,
that
when
the
Scriptures
take
up
any
of
the
Creatures
in
their
nature
,
relation
,
operation
,
or
in
any
respect
,
it
is
not
done
but
with
respect
unto
the
wisdome
and
spirit
of
man
,
for
whose
use
all
things
were
made
and
are
,
and
that
to
declare
thereby
either
the
mystery
of
God
,
or
the
mystery
of
iniquity
,
or
both
.
And
that
allusion
cannot
be
of
a
capacity
to
signifie
unto
us
the
mind
of
God
wrapt
up
therein
(
whether
a
thing
terrible
to
nature
or
lovely
)
unlesse
wee
extend
it
unto
the
farthest
poynt
which
it
intends
or
inclines
after
,
and
that
is
Satanicall
;
as
for
example
,
when
it
takes
up
a
Lyon
to
expresse
it self
by
,
a
Dragon
,
Tyger
,
Wolfe
,
Leopard
,
Beare
,
Fox
,
or
Serpent
,
we
must
look
unto
the
proper
pursuit
of
the
creature
to
the
utmost
extent
of
his
disposition
and
practice
;
which
being
centred
in
man
as
the
scope
and
intent
of
all
Gods
works
,
it
must
be
found
there
in
the
greatest
cruelty
,
subtilty
,
and
tyranny
,
which
is
no
lesse
then
the
Devill
,
that
roaring
Lyon
,
seeking
whom
he
may
devoure
.
Againe
,
when
it
takes
up
lovely
relations
,
as
Husband
to
wife
,
and
wife
to
Husband
,
Father
to
son
,
and
son
to
Father
,
we
must
carry
them
unto
that
point
which
nature
depraved
pursues
in
this
world
(
For
in
the
Kingdome
of
God
there
is
neither
marrying
nor
giving
in
marriage
)
and
then
it
idolizeth
the
party
beloved
,
sets
it
in
the
place
of
God
,
and
so
becomes
an
idolatrous
affection
,
yea
it
is
that
love
of
the
world
which
is
enmity
with
God
,
having
the
spirit
of
the
Serpent
in
it
,
and
therefore
to
be
hated
.
For
it
swears
and
engageth
unto
the
things
of
this
world
,
contrary
to
the
charge
of
our
Apostle
given
in
this
place
;
and
so
is
a
true
metaphor
,
and
in
way
of
dissimilitude
,
or
antithesis
,
holds
direct
proportion
with
the
things
of
God
,
and
so
fitly
sets
out
the
nature
of
the
love
of
God
in
the
Saints
.
Whose
temporary
relations
,
or
lives
are
not
deare
unto
them
for
the
cause
of
Christ
,
in
mayntaining
those
that
are
reall
and
eternall
in
him
:
and
in
this
true
sence
of
the
height
and
intent
of
them
,
are
all
hated
for
Christ
,
and
no
bond
at
all
to
hinder
them
in
their
course
in
the
promulgation
of
the
Gospel
.
For
where
find
we
any
of
the
Prophets
or
Apostles
of
Christ
entangled
with
wife
or
children
,
friends
or
famlies
,
as
a
tye
to
hinder
them
in
the
pursuit
of
the
things
of
God
.
Indeed
the
Apostle
saith
,
Have
not
we
power
to
eate
and
to
drinke
,
to
lead
about
a
sister
,
a
wife
,
and
power
not
to
worke
as
other
Apostles
,
brethren
of
the
Lord
,
or
in
brother
hood
of
that
Lordship
over
all
things
:
Yet
did
they
practice
or
desist
in
doing
,
or
not
in
doing
these
things
,
only
as
the
progress
and
propagation
of
the
Gospel
might
be
furthered
and
promoted
thereby
.
But
it
is
the
policy
and
practice
of
the
world
to
adjure
&
conjure
things
so
together
by
humane
tyes
and
bonds
,
knowing
that
all
carnall
relations
flye
for
refuge
unto
a
Diabolicall
engagement
,
even
as
every
spiritual
relation
flyes
to
that
bond
and
oath
of
God
.
For
thereby
the
spirit
of
the
world
sets
persons
and
places
together
,
to
claym
mutuall
interest
to
the
neglect
and
vilifying
of
that
bond
of
the
spirit
which
is
in
Christ
,
prostrating
themselves
to
the
service
and
use
meerly
of
each
other
.
But
the
doctrine
of
Christ
saith
on
this
wise
;
Yee
have
heard
that
it
hath
been
said
of
old
,
thou
shalt
not
for
sweare
thy selfe
;
but
I
say
unto
you
,
sweare
not
at
all
;
that
is
,
take
not
an
engagement
upon
thee
,
so
as
to
submit
unto
,
or
be
at
the
service
and
command
of
any
thing
whatsoever
;
that
is
,
not
the
proper
state
,
place
,
office
,
relation
,
operation
,
or
condition
,
as
it
is
founded
in
Christ
,
or
conducing
thereunto
.
By
which
,
and
in
whom
we
are
made
Lord
of
all
things
,
and
so
subject
to
none
besides
him
alone
:
For
of
him
,
and
through
him
,
and
for
him
are
all
things
,
and
to
him
the
glory
of
all
appertains
and
belongs
.
Therefore
it
is
,
That
the
sabboth
is
made
for
man
,
and
not
man
for
the
sabboth
,
for
the
sonne
of
man
is
Lord
of
the
sabboth
.
And
hence
it
is
that
it
is
sayd
,
that
the
woman
was
made
for
the
man
,
and
not
the
man
for
the
woman
;
that
is
,
all
things
more
weake
and
effeminate
,
whatsoever
they
be
,
are
made
to
be
subject
,
and
of
the
service
of
that
masculine
spirit
of
the
man
of
God
,
and
not
the
man
of
God
to
be
subject
to
any
thing
which
hath
not
the
strength
and
authority
of
the
Son
of
God
in
it
.
Now
in
that
Christ
was
not
made
an
high
Priest
but
by
an
oath
,
and
yet
gives
strict
charge
not
to
sweare
at
all
;
we
are
to
consider
wherein
an
oath
doth
consist
,
which
the
Apostle
to
the
Hebrews
describes
in
a
two-fold
respect
,
that
is
,
the
oath
of
God
,
and
the
oath
of
men
.
The
oath
of
men
is
never
taken
in
the
way
of
Christ
,
but
without
the
oath
of
God
he
exists
not
;
the
oath
of
God
is
never
taken
in
the
way
of
Antichrist
,
but
without
the
oath
of
man
he
never
was
.
And
first
for
the
oath
of
God
,
we
are
to
consider
the
speech
of
the
Apostle
,
where
he
saith
;
That
when
God
made
or
built
the
promise
in
Abraham
,
because
there
was
not
a
greater
to
sweare
by
,
hee
swore
by
himselfe
;
where
he
transforms
the
promise
into
the
oath
,
making
them
as
one
thing
.
1.
For
the
Promise
of
God
,
the
Covenant
of
God
,
and
the
Oath
of
God
,
are
but
one
intire
act
or
state
of
the
Son
of
God
,
only
differ
in
variety
and
reall
distinction
of
glory
.
The
promise
being
Gods
voluntary
and
free
tender
of
himselfe
in
Christ
,
together
with
mans
acceptation
in
a
voluntary
and
free
return
of
thankfulnesse
:
It
is
in
God
voluntary
without
compulsion
,
free
without
any
restraint
in
himselfe
,
or
desert
in
man
;
It
is
the
tender
of
himselfe
,
else
could
not
have
in
it
the
bounty
and
benignity
of
God
.
And
it
is
accepted
by
man
in
a
thankfull
acknowledgment
thereof
in
Christ
,
which
is
voluntary
,
without
compulsion
;
for
the
Son
of
God
is
not
compelled
to
acknowledg
the
bounteous
liberality
of
the
Father
,
and
it
is
free
without
restraint
of
himselfe
,
for
he
makes
a
compleat
surrender
of
himselfe
unto
God
,
and
without
any
desert
in
God
;
as
considered
in
the
vilification
of
the
spirit
in
the
men
of
the
world
,
wherein
is
no
desert
,
or
thanks
worthy
at
all
but
in
himselfe
,
and
exaltation
of
the
same
spirit
in
Christ
,
most
worthy
of
all
renown
and
acknowledgements
,
as
the
author
and
giver
of
all
things
.
Even
as
the
unworthinesse
of
man
consists
in
that
state
of
the
exaltation
of
the
flesh
in
the
man
of
sin
,
or
men
of
the
world
,
but
as
it
is
submitted
unto
God
in
Christ
:
so
the
man
Christ
is
he
,
to
whom
of
due
desert
every
knee
shall
bow
,
and
tongue
confesse
the
worth
and
dignity
of
that
Lord
Jesus
the
man
of
God
,
and
Saviour
of
the
world
.
2.
Again
,
for
the
Covenant
of
God
,
it
is
a
mutuall
and
conjugall
engagement
of
God
and
man
in
the
faith
of
Christ
,
whereby
they
become
mutually
and
reciprocally
at
the
service
and
use
of
each
other
,
for
therein
is
that
speech
made
good
and
fulfilled
;
The
man
hath
not
power
of
his
own
body
,
but
the
woman
,
neither
hath
the
woman
power
of
her
own
body
but
the
man
,
God
vouchsafing
unto
the
Son
of
man
all
that
help
and
glorious
supply
that
is
in
himselfe
,
and
man
bringing
forth
,
and
making
manifest
in
himselfe
all
those
glorious
excellencies
and
vertues
which
are
in
the
Son
of
God
,
and
so
is
due
benevolence
given
with
respect
unto
all
conjugall
duties
appertaining
and
belonging
unto
that
holy
Covenant
and
Contract
in
that
Espousall
of
Christ
Jesus
the
Son
of
God
.
3.
The
oath
of
God
is
the
immutability
and
unchangeable
condition
of
this
estate
of
our
spirituall
Abraham
,
taken
into
the
promise
and
hopefull
expectation
of
God
;
taken
into
the
Covenant
and
present
enjoyment
of
God
;
taken
into
the
oath
of
confirmation
,
and
unchangeable
estate
and
condition
of
the
Son
of
God
,
wherein
it
is
impossible
that
ever
God
should
faile
or
forget
himselfe
,
as
not
to
abide
and
remayn
the
same
,
so
that
he
sweares
by
himselfe
,
wherein
Abraham
is
a
party
,
else
it
cannot
be
an
engagement
,
and
so
is
involved
in
the
same
condition
with
God
;
for
where
it
is
said
(
God
sware
by
himselfe
)
it
is
word
for
word
,
If
I
blesse
thee
not
;
that
is
,
if
thou
be
not
blessed
,
I
am
not
blessednesse
my selfe
:
Therefore
he
saith
,
Surely
in
blessing
I
will
blesse
thee
,
and
multiplying
,
I
will
multiply
thee
;
that
is
,
if
I
be
blessed
,
then
thou
art
the
same
;
if
I
be
multiplyed
in
my
vertues
and
excellencies
,
then
thou
also
art
and
dost
the
same
.
Note
from
hence
,
that
a
Christian
and
God-like
oath
,
never
swears
by
a
thing
greater
then
he
that
swears
;
for
if
he
do
,
he
divides
himselfe
from
Christ
,
divorcing
himselfe
from
God
in
falsifying
the
Covenant
,
in
adulterating
that
holy
and
perpetuated
bond
.
And
therefore
he
adds
the
oath
of
man
to
be
such
as
swears
by
a
greater
then
himselfe
,
which
is
to
make
God
and
man
to
be
two
estates
and
conditions
,
which
is
that
which
hath
ever
made
a
nullity
of
Christ
(
who
is
one
)
and
holds
the
soule
in
a
state
of
unbeliefe
,
and
is
properly
that
oath
which
God
swears
in
the
way
of
his
wrath
,
which
excludes
men
from
ever
entring
into
his
rest
;
in
the
one
man
is
in
the
oath
,
but
no
cause
originall
of
the
unity
and
contract
between
God
and
man
;
and
in
the
other
,
God
is
a
party
in
the
oath
,
but
no
cause
or
originall
of
that
breach
or
separation
from
God
,
exclusion
out
of
the
land
of
the
living
,
or
undergoing
of
wrath
:
The
one
is
the
shutting
of
the
gate
of
heaven
unto
the
world
by
that
close
and
undivided
estate
of
God
and
man
,
being
the
same
condition
;
the
other
opens
the
grave
for
the
Rebels
in
the
wildernesse
,
that
Hades
,
and
state
of
death
,
by
separating
God
and
man
from
being
the
same
existence
,
and
so
ever
look
after
a
greater
then
themselves
;
for
the
obtayning
of
whom
,
they
return
back
in
their
hearts
into
Aegypt
,
seeking
shelter
and
protection
in
the
power
and
authority
of
the
arm
of
flesh
,
exercising
it selfe
in
the
men
of
the
world
.
It
stands
the
world
upon
therefore
to
maintayn
engagements
between
creature
and
creature
,
as
the
intent
of
the
word
of
God
,
and
so
in
all
things
to
have
a
respect
to
one
greater
then
themselves
,
which
must
be
another
,
and
not
their
condition
,
which
is
the
only
strengthning
of
the
arm
of
flesh
,
and
buckling
of
the
joynts
of
the
kingdome
of
darkness
together
,
to
become
their
only
refuge
.
Even
as
it
doth
the
Saints
of
God
,
to
maintayn
God
and
man
to
be
one
and
the
same
condition
in
Christ
,
in
the
knitting
together
of
that
mysticall
body
of
Christ
,
in
the
perfect
supply
of
every
part
unto
a
perfect
man
,
and
so
make
that
undefiled
and
all-sufficient
Son
of
God
the
only
place
of
their
refuge
.
The
oath
of
man
is
framed
by
the
wisdome
of
man
,
and
is
the
very
top
and
pinacle
of
his
prefermens
and
perfection
.
And
the
oath
of
God
is
framed
by
the
wisdome
of
God
,
being
the
master-piece
of
his
work
,
the
beginning
or
head
of
his
Creation
.
The
wisdome
of
God
is
his
counsell
held
,
or
advice
taken
with
fraile
man
,
arguing
from
cause
to
effect
,
and
from
effect
to
cause
,
concluding
both
in
one
individual
act
and
being
;
the
result
properly
springing
out
of
divine
nature
which
comprehends
all
times
,
concluding
man
together
with
it selfe
in
the
same
condition
,
and
that
upon
such
undenyable
principles
,
as
cary
in
them
the
bond
of
an
oath
of
the
most
highest
and
most
eminent
nature
,
which
the
Apostle
calls
the
oath
of
interposition
,
because
that
in
this
state
of
Christ
he
comes
between
the
blessing
and
the
curse
,
in
such
sort
that
nothing
of
true
happinesse
can
possibly
passe
by
,
or
transfuse
it selfe
into
the
cursed
condition
;
for
the
vertue
and
excellencies
springing
out
of
divine
nature
,
being
the
glory
of
the
engagement
,
all
things
tending
to
happinesse
repayr
thither
,
and
gather
themselves
into
one
there
,
even
as
all
light
is
gathered
into
the
body
of
the
Sun
,
and
is
all
the
seale
and
signet
of
God
to
confirm
all
true
happinesse
to
take
its
beginning
and
make
its
abode
there
for
ever
,
being
an
immutable
thing
or
word
abundantly
declared
in
all
the
heyrs
of
the
promise
.
Again
,
the
wisdome
of
man
is
that
counsell
held
,
and
advice
taken
with
the
excellency
of
God
,
arguing
from
cause
to
effect
,
and
from
effect
unto
cause
,
ever
concluding
a
distance
in
the
one
from
the
other
,
the
result
properly
springing
out
out
of
mans
nature
and
aptitude
,
which
mouldeth
things
in
the
precincts
of
time
,
and
concluding
God
to
be
concerned
in
the
thing
,
as
being
the
cause
of
all
cause
,
and
so
argues
a
distance
between
the
cause
and
the
effect
,
God
being
before
as
the
cause
,
and
his
word
afterwards
as
an
effect
;
the
divine
nature
in
Christ
,
before
from
eternity
,
the
humane
after
in
time
:
but
the
Gospel
is
a
mystery
,
and
such
argument
is
naturall
and
humane
,
to
make
God
eternall
,
and
man
in
time
:
but
the
Gospel
eternizeth
man
in
God
,
and
makes
God
in
time
,
in
the
son
of
man
.
2.
This
wisdome
argues
a
distance
in
place
,
of
cause
and
effect
,
as
the
vertue
of
our
salvation
is
in
Christ
as
a
cause
,
being
only
such
a
person
as
lived
in
such
an
age
of
the
world
only
,
but
the
effect
is
in
a
Christian
,
being
another
,
which
is
a
meer
humane
speculation
,
and
no
mystery
of
the
Gospel
.
3.
Again
,
it
argues
a
distance
in
point
of
eminency
,
and
principality
,
as
the
cause
being
more
principall
,
and
the
effect
lesse
principall
,
as
though
the
birth
and
bringing
forth
of
the
Son
of
God
in
the
royalty
of
his
operations
,
were
not
a
thing
of
like
worth
and
dignity
that
the
conception
and
framing
of
him
is
,
according
to
that
pattern
of
the
law
of
the
spirit
,
seen
only
in
the
Mount
.
So
that
this
wisdome
ariseth
from
,
and
carryeth
in
it
principles
undenyable
to
keep
a
distance
and
loof
between
God
and
man
,
and
therein
the
point
of
unbelief
consists
,
which
is
the
state
of
death
,
in
which
the
son
of
God
is
made
a
curse
in
the
men
of
the
world
,
as
man
is
made
a
blessing
in
the
Son
of
God
in
Christ
:
and
this
also
is
an
oath
of
interposition
;
for
hereby
the
Son
of
God
being
made
a
curse
for
us
,
interposeth
himselfe
between
the
curse
and
the
blessed
state
:
So
as
nothing
bearing
the
nature
of
a
curse
,
sin
,
death
,
or
any
unhappinesse
can
passe
by
,
or
defuse
it self
into
that
happy
state
and
condition
of
Christ
;
but
all
attracts
it selfe
unto
that
which
hath
so
vilified
and
made
a
nullity
of
the
Son
of
God
:
and
this
is
an
immutable
word
or
thing
,
even
the
word
and
state
of
the
curse
which
abides
for
ever
,
which
God
explains
and
makes
manifestly
to
appear
unto
the
heyrs
of
Promise
,
which
stand
upon
this
ground
of
the
impossibility
of
God
,
to
lye
or
faile
to
remayn
and
be
for
ever
,
that
which
once
he
is
without
alteration
or
change
;
therefore
in
these
two
immutable
words
of
blessing
and
cursing
,
or
immutable
things
of
the
state
of
death
and
the
state
of
life
,
God
hath
founded
our
salvation
,
that
wee
might
have
strong
consolation
,
as
the
Apostle
testifies
.
And
this
wisdome
or
reason
of
man
is
as
a
seale
to
confirm
the
soule
in
its
separation
and
deverse
from
Christ
,
being
that
signet
the
high
Priests
and
Pharisees
set
upon
the
stone
which
covers
the
Sepulchre
of
Christ
,
and
keeps
him
in
the
state
of
death
in
the
men
of
unbelief
,
that
his
glorious
resurrection
is
not
found
in
the
men
of
the
world
from
the
beginning
thereof
unto
this
day
,
and
is
a
principall
product
of
the
Schools
of
humane
Learning
;
for
the
more
refined
reason
is
voyd
of
the
spirit
of
God
,
and
the
closer
tyed
to
Grammar-rule
,
in
constructing
the
word
of
God
,
the
more
are
such
sealed
up
in
the
word
of
the
Curse
,
so
that
you
shall
seldome
see
a
great
Artist
embrace
the
simplicity
of
the
Gospel
in
that
Crosse
of
Christ
.
And
with
respect
to
the
oath
of
man
,
Christ
saith
in
a
word
for
ever
to
be
observed
,
Sweare
not
at
all
;
which
our
Apostle
accords
with
in
this
place
,
saying
,
Above
all
things
my
brethren
sweare
not
.
Note
from
hence
,
that
he
which
holds
himselfe
under
a
greater
bond
to
utter
truth
,
having
taken
the
oath
of
men
,
then
he
is
without
the
same
,
who
never
knew
what
the
power
and
vertue
of
the
oath
of
God
is
.
And
if
the
weightinesse
of
a
cause
require
an
oath
,
and
not
required
in
a
thing
of
lesse
moment
then
men
hold
the
preaching
of
the
word
of
God
,
either
to
be
but
a
triviall
thing
;
or
else
why
do
they
not
tender
an
oath
to
the
Minister
when
he
goeth
about
to
speak
thereof
.
Note
again
,
that
as
men
hold
themselves
under
a
greater
bond
have
taken
the
oath
of
man
,
then
they
are
without
it
;
even
so
when
they
are
invested
into
offices
and
places
thereby
,
they
account
and
reckon
of
themselves
as
being
better
,
and
of
greater
account
and
esteem
then
others
of
their
brethren
,
the
sonnes
of
men
.
To
conclude
this
point
,
wide
is
the
difference
between
the
oath
of
God
and
the
oath
of
man
;
the
one
forms
and
sets
in
place
and
office
the
Son
of
God
,
the
other
forms
and
officiates
the
son
of
perdition
.
The
one
swears
the
Lord
liveth
in
him
,
in
truth
,
in
judgement
,
and
in
righteousnesse
,
and
onely
glories
therein
,
and
the
other
swears
the
Lord
to
be
another
thing
,
state
,
and
condition
besides
himselfe
;
the
one
swears
with
Jacob
,
by
the
feare
of
his
Father
Isaac
,
reverencing
the
state
of
Isaac
to
be
one
with
God
as
Abraham
was
,
and
the
other
swears
by
the
God
of
his
Father
Nahor
the
idolater
,
who
ever
worships
that
which
is
acknowledged
to
beanother
,
and
not
himselfe
.
The
Saints
are
ever
to
swear
in
the
name
&
authority
of
God
,
but
never
to
swear
by
the
oath
of
men
;
the
world
ever
swears
in
the
name
and
authority
of
men
,
but
never
in
that
name
and
authority
of
the
Son
of
God
.
2.
The
weight
of
the
charge
therefore
is
to
be
considered
in
the
next
place
in
these
words
,
above
all
things
swear
not
;
We
conclude
then
,
that
it
is
a
thing
of
greatest
worth
and
weight
in
Heaven
or
in
earth
,
never
to
swear
by
the
oath
of
men
,
but
to
receive
our
authority
and
confirmation
in
all
things
by
the
wisdome
of
God
,
and
not
by
the
wisdome
of
the
world
,
for
the
one
invests
as
a
sonne
into
the
Preisthood
,
and
way
of
reconciliation
of
,
God
and
man
;
and
the
other
as
a
slave
and
vassal
of
Satan
sets
in
the
state
of
death
,
cruelty
and
wrath
,
in
the
seperation
from
God
;
therefore
of
greater
weight
and
concernment
then
all
things
besides
.
3.
Consider
the
terme
he
gives
them
,
my
brethren
;
as
if
he
should
say
in
more
words
,
except
yee
be
of
my
fraternity
;
that
is
,
of
the
proper
off
spring
and
brotherhood
of
the
Son
of
God
(
flesh
of
his
flesh
,
and
bone
of
his
bone
)
ye
will
never
yeeld
over
your selves
unto
this
inhibition
,
nor
observe
this
charge
given
by
God
,
for
none
but
the
off-spring
of
God
wil
disingage
themselves
from
the
language
of
this
world
framed
and
contrived
according
to
the
reasonings
thereof
in
the
wisdome
of
man
,
no
more
then
there
is
any
to
be
found
but
the
seed
of
the
Serpent
that
will
disingage
,
disjoynt
,
and
dislocate
themselves
from
the
language
and
oracle
of
God
,
contrived
and
uttered
by
that
wisdome
of
God
in
Christ
;
prove
your selves
therefore
by
this
,
whether
you
be
the
brethren
of
Christ
,
belonging
to
one
and
the
same
Father
,
possessors
of
the
same
inheritance
,
for
otherwise
no
heirship
of
heaven
,
no
share
in
the
tender
compassions
of
a
father
,
no
virtue
nor
grace
of
the
spirit
,
no
crown
of
life
laid
up
,
onely
for
them
that
waite
for
,
and
love
the
reality
of
Christs
appearing
,
in
the
vanishing
and
not
appearing
of
all
corruptible
things
at
the
brightnesse
of
his
glory
alone
,
in
what
thing
,
relation
,
or
act
soever
they
may
seem
to
stand
in
,
unto
us
,
so
as
not
to
be
engaged
unto
any
of
them
;
for
explanation
whereof
he
gives
an
instance
what
we
are
not
to
sweare
by
;
first
particularly
,
and
then
universally
1.
And
first
,
we
are
not
to
swear
by
heaven
:
By
Heaven
,
or
height
,
as
the
word
imports
in
this
place
,
is
meant
Principalities
,
powers
,
dominions
,
the
rulers
of
the
darknesse
of
this
world
,
which
the
Apostle
stiles
spirituall
wickednesse
,
or
wicked
spirits
in
high
,
or
in
heavenly
places
,
such
as
are
eminent
and
glorious
in
the
eyes
of
men
,
according
to
the
judgement
of
humane
wisdome
:
now
the
Saines
of
God
are
not
to
swear
by
any
of
these
;
for
however
the
oath
of
man
swears
by
the
greater
,
yet
the
oath
of
God
which
is
onely
upon
the
Saints
of
Israel
cannot
be
by
a
greater
then
himselfe
,
so
that
he
is
not
engaged
to
any
of
these
,
but
all
are
subservant
unto
him
,
and
he
is
above
them
all
,
for
he
is
King
of
Kings
,
and
Lord
of
Lords
,
as
it
is
written
upon
his
vesture
,
and
upon
his
thigh
or
joines
,
as
in
his
strength
and
ornaments
of
his
power
and
authority
it
doth
appear
,
therefore
Christ
gives
the
reason
why
we
are
not
to
swear
by
Heaven
,
because
saith
he
,
it
is
the
throne
of
God
:
Now
the
throne
is
at
the
service
of
him
who
fits
thereon
,
and
not
he
to
be
engaged
to
the
throne
:
so
that
the
Principallities
and
powers
of
worldly
Governments
,
are
the
very
thrones
or
chariots
,
wherein
the
Son
of
God
sits
for
the
excecution
of
his
wrath
on
the
world
,
and
they
all
stand
ingaged
to
be
at
his
service
,
as
that
proper
matter
,
and
instrument
,
wherein
the
wrath
of
the
Son
is
kindled
,
and
executed
.
For
there
is
a
throne
whereon
Christ
sits
to
rule
with
a
rod
or
scepter
of
Iron
,
wherewith
he
breaks
to
peeces
as
the
sheards
of
a
potters
vessel
,
as
well
as
there
is
a
great
white
throne
,
that
from
the
presence
of
him
that
sits
thereon
,
this
heaven
and
earth
which
are
not
to
be
sworne
by
,
do
fly
away
,
and
no
place
for
them
(
in
that
dominion
)
is
to
be
found
.
For
Ashur
is
the
rod
or
scepter
of
his
anger
,
and
the
staff
in
their
hand
is
his
indignation
;
unto
these
high
places
the
Saint
of
Israel
is
not
to
be
ingaged
,
for
they
are
all
subservant
unto
him
;
and
thence
it
is
that
Nebuchadnezzar
that
great
King
performed
that
peece
of
service
to
Daniels
friends
,
for
the
destruction
of
such
as
were
his
immediate
actors
therein
,
for
the
manifestation
of
a
miraculous
deliverance
through
the
appearance
of
the
Son
of
God
in
his
powerfull
presence
with
his
people
,
when
as
they
would
not
swear
,
or
be
ingaged
to
the
authority
and
power
of
that
high
place
,
or
great
King
;
the
like
was
in
Pharaoh
,
whose
wrath
Moses
feared
,
not
because
he
saw
him
who
is
unseeable
;
and
in
Hero
[
d
]
whom
Christ
looked
upon
as
a
Fox
fitter
to
betake
himselfe
to
the
holes
of
the
earth
in
his
carnall
power
and
policy
,
then
to
hinder
him
in
that
worke
the
wisedome
of
the
father
of
lights
had
prescribed
him
;
in
the
doing
of
which
work
he
denies
his
mother
to
have
any
interest
in
him
,
in
that
way
of
the
earth
,
saying
,
Women
,
what
have
I
to
do
with
thee
,
my
houre
is
not
yet
come
;
that
is
,
my
time
is
not
to
come
under
any
carnall
command
,
or
authority
whatsoever
.
Note
in
this
point
how
contrary
the
practice
of
the
common
ministry
of
the
world
is
,
in
seeking
to
be
ingaged
unto
earthly
power
,
as
to
sit
under
that
shadow
and
protection
,
as
their
onely
defence
,
having
confidence
therein
,
as
though
there
were
no
other
safety
;
so
that
if
they
can
but
stand
(
with
acceptation
)
by
the
elbow
of
a
great
man
,
and
watch
for
a
nod
,
or
a
beck
,
to
signifie
a
permission
to
give
thankes
,
pray
,
or
to
preach
,
they
count
it
their
chief
honour
and
hapinesse
,
and
take
it
for
a
proper
inspiration
of
the
spirit
unto
them
,
and
so
it
is
of
that
spirit
whereby
they
are
led
.
2.
The
second
particular
by
which
we
are
not
to
swear
,
is
the
earth
;
Neither
by
the
earth
:
The
word
translated
(
earth
)
signifies
a
base
degenerate
stock
,
such
as
in
the
judgement
of
man
are
as
persons
illegitimate
,
not
being
borne
or
brought
forth
unto
the
excellency
,
and
desired
priviledge
of
the
Sons
of
men
in
,
and
of
the
world
.
These
we
are
not
to
be
ingaged
unto
,
or
to
swear
by
,
whether
in
respect
of
the
state
and
condition
of
persons
,
or
of
any
thing
base
in
the
worlds
account
;
the
Saint
of
Israel
is
not
to
be
taken
as
bound
over
,
or
ingaged
unto
these
things
,
as
for
their
defence
,
government
,
supply
,
reliefe
,
release
,
or
redemption
and
deliverance
in
any
respect
,
so
as
to
be
required
,
and
laid
claime
unto
by
the
world
,
as
their
right
due
,
or
as
a
debt
from
his
hands
,
no
more
then
Satan
can
lay
claym
unto
any
thing
that
is
in
Christ
;
for
the
Son
is
free
from
paying
tribute
unto
the
world
in
all
the
children
of
the
kingdome
,
onely
as
time
,
place
,
necessity
,
occasion
,
conveniency
,
and
expediency
gives
and
frames
a
fitnesse
and
opportunity
thereunto
;
so
do
the
Saints
act
,
or
refraine
from
acting
in
all
things
which
the
spirit
of
the
world
ingageth
it self
unto
,
as
being
bound
and
yet
most
free
;
that
is
,
they
are
all
firmly
bound
over
in
themselves
for
the
liberty
and
propagating
of
the
Gospel
of
God
,
and
they
are
free
likewise
from
whatsoever
is
out
of
that
state
and
condition
of
the
Sonne
of
God
,
from
yeilding
any
tribute
,
or
being
any
way
so
ingaged
,
as
that
it
should
make
any
true
challenge
,
or
lay
any
claym
or
title
unto
them
,
no
more
then
that
rich
man
could
lay
claym
to
the
service
of
Lazarus
so
much
as
to
bring
him
one
drop
of
water
to
cool
his
tounge
.
Christ
renders
a
reason
why
we
are
not
to
swear
by
the
earth
,
namely
,
because
it
is
Gods
footstool
;
so
the
enemies
of
Christ
are
said
to
be
made
his
footstool
,
by
the
Psalmist
;
for
as
the
powers
of
the
world
are
as
the
throne
for
the
exercise
of
Gods
displeasure
,
so
in
the
exercise
and
execution
thereof
,
they
are
troden
down
under
his
feete
,
as
such
as
are
of
base
condition
and
off-spring
whereon
his
feet
are
set
,
as
being
victour
and
conqueror
of
them
for
ever
,
therefore
the
promise
is
,
Thou
shalt
tread
upon
the
Lyon
,
and
the
adder
,
the
young
Lyon
and
the
Dragon
shalt
thou
trample
under
feet
.
3.
In
the
third
place
,
the
prohibition
is
of
universall
extent
,
comprehending
all
things
contained
in
this
heaven
and
earth
as
is
described
,
in
which
heaven
the
actions
,
relations
,
and
constitutions
are
multiplied
,
as
the
heavenly
bodies
in
the
visible
heavens
are
,
in
their
constitutions
,
motions
,
operations
,
and
respects
,
which
are
innumerable
.
The
things
of
the
earth
also
,
in
their
severall
forms
,
kinds
and
virtues
are
all
comprehended
in
these
words
,
Neither
by
any
other
oath
;
the
world
therefore
in
its
exalted
and
troden
upon
estates
and
conditions
,
are
as
full
of
variety
in
the
one
and
in
the
other
,
and
with
respect
to
each
other
,
as
the
heavens
and
the
earth
are
,
which
are
here
elegantly
alluded
unto
,
and
yet
true
Christianity
is
free
from
being
ingaged
to
any
thing
.
(
it
selfe
only
excepted
)
not
consisting
of
any
nor
of
all
them
;
for
the
Son
of
God
not
having
a
greater
swears
by
himselfe
,
and
is
ingaged
to
none
besides
;
the
spirit
and
life
of
true
religion
is
ingaged
to
nothing
but
it selfe
,
and
unto
that
upon
oath
wherever
it
appears
.
And
pure
religion
and
undefiled
before
God
and
the
Father
,
is
to
visite
the
fatherlesse
and
the
widow
(
according
to
their
necessities
)
and
to
keep
our selves
unspotted
of
the
world
;
that
is
,
it
gives
out
it selfe
and
yeelds
sufficient
supply
onely
to
the
fatherlesse
,
namely
to
such
as
are
cut
off
from
that
race
and
stock
of
the
men
of
the
world
,
and
so
are
without
father
,
as
Melchizedech
is
,
and
ever
was
,
and
will
be
,
and
in
that
respect
the
Prophet
saith
,
For
with
thee
the
fatherlesse
they
finde
mercy
,
who
are
not
propagated
,
and
borne
of
flesh
,
nor
of
blood
,
nor
of
the
will
of
man
,
but
of
God
,
for
that
which
is
borne
of
the
flesh
is
flesh
,
but
that
which
is
borne
of
the
spirit
is
spirit
.
The
state
of
the
widdow
also
religion
supplies
and
is
ingaged
unto
as
to
it selfe
,
whose
covenant
and
contract
with
the
things
of
this
life
is
broken
,
and
altogether
dissolved
,
and
made
voyd
,
who
are
come
to
that
age
and
gravity
of
the
Gospel
,
as
of
threescore
years
and
past
,
that
is
past
bringing
forth
according
to
the
wisdome
of
the
flesh
,
who
are
such
widows
that
bring
forth
in
that
kind
,
as
the
Apostle
saith
,
wax
wanton
and
will
marry
;
that
is
,
enter
into
contract
and
ingagements
with
the
things
of
the
world
through
their
divorce
from
Christ
;
Religion
is
in
no
sort
obliged
unto
such
,
but
onely
to
the
modesty
and
gravity
of
the
former
.
And
therefore
it
is
said
,
to
keep
it self
unspotted
of
the
world
,
it
makes
it selfe
immaculate
and
undefiled
,
by
the
estranging
of
it selfe
from
the
proper
operation
of
that
spirit
of
the
world
in
all
things
;
for
it
neither
eates
nor
drinks
,
marries
,
nor
yet
gives
in
marriage
upon
the
same
grounds
and
principles
which
the
men
of
the
world
do
,
in
so
much
that
Christianity
is
that
Virgin-like
Espousall
which
conceives
and
brings
forth
by
that
spirit
of
purity
not
found
elsewhere
but
onely
in
it selfe
,
which
the
world
stumbles
at
more
then
Joseph
did
at
Mary
,
before
God
resolved
his
doubt
,
when
he
concluded
to
put
her
away
,
and
to
have
no
fellowship
with
her
,
which
all
the
world
not
taught
of
God
proceed
unto
,
concerning
the
Saints
of
God
,
as
ingaged
thereunto
by
that
spirit
of
uncleanesse
,
whereupon
our
Apostle
brings
in
the
next
point
.
But
let
your
yea
be
yea
,
and
your
nay
nay
.
That
is
,
whatsoever
you
acknowledge
your selves
to
be
ingaged
unto
affirming
it
to
be
yea
,
let
that
ingagement
be
acknowledged
to
be
alwayes
,
and
in
all
things
the
same
without
denyall
thereof
in
any
thing
whereinsoever
it
may
be
concerned
:
as
for
instance
;
if
ever
you
were
ingaged
to
God
&
nothing
else
,
as
men
for
the
most
part
acknowledge
traditionally
they
were
in
the
creation
of
the
first
man
Adam
;
or
if
you
acknowledge
that
hereafter
you
shall
be
ingaged
onely
to
him
and
no
other
if
you
cannot
make
this
yea
;
that
is
,
to
be
always
the
same
without
any
negation
at
all
,
it
is
not
the
confession
of
faith
,
no
true
profession
of
Jesus
Christ
,
yea
it
must
be
concluded
upon
,
and
acknowledge
both
in
the
preter
,
present
,
and
future
tence
,
or
else
it
is
not
pure
religion
and
undefiled
before
God
even
the
Father
,
because
otherwise
it
is
not
the
ingagement
of
the
Son
of
God
in
whom
alone
all
purity
doth
consist
;
for
if
any
thing
,
at
any
time
,
or
time
it selfe
,
for
one
moment
,
interpose
between
God
and
man
,
between
the
Father
and
the
Son
,
it
is
not
that
unity
and
faith
of
the
Son
of
God
who
never
admits
of
any
time
,
or
any
thing
to
interpose
between
the
Father
and
himselfe
,
in
that
subsisting
unity
of
his
.
2.
This
exhortation
is
laid
down
in
way
of
negation
,
let
your
nay
be
nay
;
that
is
,
if
ever
you
finde
a
time
wherein
you
deny
your selfe
to
be
ingaged
to
Satan
,
either
in
your
creation
,
or
in
Gods
determination
,
or
if
ever
you
expect
a
time
,
or
way
,
and
means
wherein
and
whereby
you
shall
be
disingaged
unto
him
,
and
that
fully
and
perfectly
,
then
let
your
nay
be
nay
;
that
is
,
let
it
be
resolved
upon
that
you
were
never
ingaged
unto
him
,
neither
are
,
nor
ever
shall
be
at
no
time
,
nor
in
any
respect
,
else
it
is
not
that
disingagement
of
the
Sonne
of
God
;
for
Satan
never
came
to
finde
any
thing
in
him
,
bearing
the
least
tincture
of
his
nature
,
or
that
held
any
correspondency
with
that
evill
one
in
any
respect
.
But
I
cannot
but
wonder
many
times
,
when
I
think
of
that
profession
of
Christ
which
is
made
in
the
world
,
which
for
the
most
part
is
of
such
things
as
themselves
cannot
but
acknowledg
were
never
found
in
Christ
,
as
ignorance
,
pride
,
errour
,
absence
from
God
,
selfe-love
,
enmity
,
disobedience
,
unbelief
,
and
the
like
,
at
the
least
the
relicks
and
remaynders
of
these
to
reside
in
the
state
of
Christianity
,
not
knowing
that
these
things
are
to
be
confessed
,
upon
that
condition
wherein
the
Sonne
of
God
is
transformed
by
the
world
unto
,
and
in
it selfe
another
thing
then
by
nature
he
is
,
in
which
confession
there
is
the
vertue
of
transmission
of
all
sin
and
unrighteousnesse
into
its
proper
place
,
even
as
in
the
acknowledgment
of
the
righteousnesse
of
God
,
it
is
to
be
transmitted
into
the
state
and
condition
of
Christ
,
or
else
it
is
not
an
acknowledgment
and
confession
of
faith
.
And
so
sin
is
confessed
upon
the
head
of
the
Scape-goat
to
be
carryed
into
the
wildernesse
which
is
desolate
and
way
lesse
unto
the
people
of
God
;
neither
is
he
nor
it
that
is
the
goate
,
nor
the
sin
in
that
true
respect
found
in
Israel
any
more
,
and
so
sin
it
set
on
its
probase
and
place
of
its
perpetuall
aboad
not
only
in
time
to
come
,
but
past
also
;
that
is
,
in
Babylon
,
in
the
land
of
Shyner
,
the
place
of
confusion
;
wherein
note
,
that
the
strictest
order
composed
by
the
wisdome
of
man
(
which
is
in
truth
and
substance
consonant
to
the
letter
of
the
Scripture
)
men
being
tyed
thereunto
as
a
rule
to
walk
by
,
is
that
proper
confusion
of
Babell
unto
a
Christian
unity
,
because
it
makes
man
the
fore-runner
,
and
not
the
Lord
Christ
,
who
only
enters
within
the
vale
,
where
the
true
oracle
is
uttered
even
as
it
is
true
,
that
when
the
will
of
God
according
to
the
law
of
the
spirit
,
is
the
most
distinctly
made
manifest
,
it
appears
to
be
the
only
confusion
in
a
carnall
mind
,
because
it
layes
wast
those
proper
principles
whereby
it
adorns
it self
with
all
its
ornaments
.
Note
here
,
how
necessary
it
is
for
mans
wisdome
to
moderate
it selfe
in
the
making
of
Lawes
,
and
binding
men
under
penalties
to
take
them
as
rules
for
all
to
walk
by
.
And
here
we
propound
a
question
,
whether
one
Law
of
God
be
not
of
like
weight
as
another
?
for
that
distinction
of
the
first
Table
being
more
eminent
then
the
second
,
is
meerly
humane
;
for
doth
not
Christ
center
both
in
two
commands
,
and
affirms
them
to
be
of
like
weight
:
and
the
Apostles
bring
all
into
one
,
saying
,
love
fulfils
the
whole
law
:
So
that
the
two
Tables
do
teach
unto
us
the
unity
of
God
and
man
,
and
that
both
according
to
the
letter
of
the
Law
,
and
also
of
the
spirit
,
and
therefore
the
Law
is
broken
by
Moses
at
the
foot
of
the
Mount
,
as
considered
in
the
Leviticall
Priest-hood
,
exercised
in
the
Rebels
in
the
wildernesse
,
and
the
Law
is
preserved
and
kept
by
Moses
in
the
Arke
unto
this
day
as
the
Scripture
affirms
,
as
it
is
exercised
in
that
way
of
the
Spirit
,
in
Joshuah
or
Jesus
,
who
leads
into
the
land
as
that
Captain
of
our
salvation
.
But
however
the
question
stands
concerning
strictnesse
of
Law
in
two
commands
of
the
second
Table
,
which
are
of
the
same
weight
and
importance
to
every
Christian
,
the
one
as
the
other
,
and
that
is
the
not
killing
,
but
preservation
of
life
,
and
the
not
committing
of
adultery
in
the
preservation
of
chastity
.
Is
there
not
then
a
like
care
to
be
had
,
and
provision
made
for
the
preservation
of
life
,
in
respect
of
its
existance
and
being
,
as
there
is
to
preserve
chastity
,
that
so
man
may
appear
in
honour
and
temperancy
.
If
there
be
a
like
care
to
be
had
in
both
,
then
I
demand
how
it
comes
to
passe
,
that
men
make
a
law
to
execute
death
upon
that
fact
of
adultery
,
which
reacheth
unto
the
very
Embryon
,
and
unformed
substance
of
man
in
the
womb
,
that
so
they
may
prevent
a
Bastard-like
brood
,
and
that
impure
and
incontinent
conversation
of
men
in
the
world
.
Why
are
they
not
alike
carefull
to
ordaine
and
execute
a
law
upon
men
,
in
case
man
and
wife
know
each
other
,
when
there
is
no
possibility
of
conception
,
whereby
the
life
of
man
seems
to
be
destroyed
and
cut
off
,
as
considered
in
the
very
same
capacity
and
principles
,
and
so
upon
the
like
ground
murder
committed
.
This
case
may
seem
to
be
the
very
point
of
Christs
argument
brought
forth
by
his
practice
against
the
Scribes
and
Pharisees
,
who
stood
so
strictly
upon
the
letter
of
Moses
writing
,
when
they
brought
that
woman
taken
in
adultery
unto
him
;
who
in
pretending
the
fulfilment
of
the
Law
,
out
of
a
malicious
spirit
seeke
to
ensnare
the
Son
of
God
,
to
kill
him
,
and
put
him
to
death
,
which
murthering
litterall
spirit
of
theirs
he
convicts
them
of
,
and
acquits
the
woman
,
in
that
double
act
of
his
,
in
writing
on
the
earth
,
having
respect
unto
the
writing
of
the
two
Tables
of
stone
,
signifying
unto
them
that
killing
letter
bearing
sway
in
themselves
,
whereby
they
sought
to
take
away
his
life
,
rather
then
the
womans
,
by
putting
the
force
and
dignity
of
the
Law
to
stand
in
carnall
and
fleshly
observance
,
and
so
convicted
them
in
his
first
writing
upon
the
earth
,
as
having
broken
the
Law
,
as
Moses
did
the
first
Table
;
and
therein
their
consciences
accuse
them
as
guilty
of
murder
,
and
so
they
absent
themselves
from
Christ
.
And
in
his
second
writing
on
the
earth
,
hee
signifies
that
law
of
the
spirit
,
which
is
for
ever
kept
and
preserved
in
himselfe
,
wherein
is
found
no
condemnation
,
but
an
acquittance
from
all
sin
and
unrighteousnesse
,
and
therefore
the
woman
escapes
without
condemnation
,
when
none
but
Christ
,
according
to
that
law
appears
with
her
.
A
Commentary
might
be
writ
of
this
point
,
but
thus
much
only
as
closely
as
may
be
in
way
of
caution
,
to
prevent
men
in
their
so
confident
prosecutions
,
formed
from
the
letter
of
the
Scripture
,
as
they
piece-meale
it
out
of
the
wisdome
of
man
,
left
it
prove
no
better
in
conclusion
then
the
wisdome
of
the
Serpent
;
that
whilst
they
entice
to
the
eating
of
the
fruit
of
one
tree
,
because
of
the
fairnesse
and
benefit
of
it
,
they
do
not
corrupt
and
destroy
another
in
themselves
in
so
doing
,
before
they
be
well
aware
of
it
.
For
if
such
mens
wisdome
and
wills
had
taken
place
in
the
dayes
of
Juda
and
Thomas
,
they
would
have
made
a
breach
in
the
Geneology
of
Christ
:
And
if
they
say
they
would
have
stopped
execution
till
the
children
had
been
born
,
then
they
would
not
have
sto●d
to
the
glory
of
the
Law
;
which
after
it
be
truly
discerned
,
stands
in
seleritas
inexequendo
.
Wee
are
then
to
attend
the
mind
of
the
spirit
of
God
in
this
;
namely
that
our
yea
be
yea
,
and
our
nay
,
nay
,
wherein
the
scope
of
the
Scriptures
do
consist
,
being
the
state
of
man-kind
with
respect
unto
God
,
which
is
in
one
act
and
for
ever
,
and
not
in
the
relation
of
any
one
Creature
or
Creatures
,
with
respect
unto
others
;
that
is
,
to
any
meer
creature
or
creatures
,
which
may
now
be
yea
,
it
is
,
and
immediately
nay
,
it
is
not
:
but
in
Christ
it
is
not
so
,
who
is
the
end
of
all
law
,
the
scope
of
all
relations
,
and
the
very
end
which
all
operations
drive
at
,
&
presse
unto
,
as
he
is
crucified
according
to
the
flesh
,
or
else
according
to
the
spirit
;
in
which
respect
,
yea
remayns
yea
,
and
nay
remayns
nay
,
both
in
the
way
of
Christ
,
and
in
the
way
of
Antichrist
:
So
that
he
that
teacheth
another
thing
to
be
the
intent
and
meaning
of
the
word
of
God
,
what
ever
it
is
that
may
one
time
be
,
and
another
time
not
be
in
the
same
state
&
condition
of
man-kind
considered
,
that
is
a
doctrine
under
the
state
of
condemnation
:
Therfore
he
backs
it
with
this
argument
,
Lest
you
fall
into
condemnation
.
The
word
translated
Lest
,
is
not
spoken
as
a
supposition
,
but
as
an
absolute
affirmation
,
You
are
fallen
into
condemnation
:
As
in
the
Prophesie
of
Isaiah
,
the
words
of
Rabshekah
are
,
Lest
Hezekiah
deceive
you
:
For
which
in
the
book
of
Kings
is
written
,
Hezekiah
deceiveth
you
.
So
also
where
one
Evangelist
saith
,
Lest
the
people
faint
in
the
way
.
Another
rehearsing
the
same
story
,
saith
,
The
people
will
faint
in
the
way
,
as
a
certain
conclusion
thereof
;
and
so
it
is
here
,
If
your
yea
be
not
yea
,
and
your
nay
,
nay
,
you
are
not
fallen
into
condemnation
;
therefore
Christ
affirms
,
that
whatsoever
is
more
(
of
the
very
same
point
)
is
of
that
evill
one
,
that
is
,
of
the
Devill
.
We
are
to
know
then
,
that
such
Doctrine
as
teacheth
,
that
it
was
yea
,
that
certain
Angels
,
and
also
man
were
made
in
happy
estate
and
condition
,
but
afterwards
it
was
nay
,
for
the
same
state
and
condition
became
evill
.
It
was
yea
,
that
Christ
dyed
,
and
afterwarde
it
was
nay
,
he
lived
again
in
the
same
respect
that
hee
is
sayd
to
be
dead
,
according
to
the
scope
of
the
Scriptures
:
Also
that
it
is
yea
,
the
Saints
of
God
are
sinners
;
but
hereafter
it
shall
be
nay
,
for
they
shall
have
nay
sin
;
in
the
same
respect
considered
further
,
it
is
or
was
yea
;
that
the
worship
of
God
is
or
was
tyed
to
such
a
form
,
according
to
the
intent
of
Scripture
,
but
it
is
or
shall
be
nay
;
it
either
is
not
now
,
or
hereafter
shall
not
be
tyed
to
such
a
form
as
it
hath
been
,
or
now
is
,
according
to
the
intent
of
Scripture
.
Doctrine
of
this
nature
is
more
then
to
let
yea
be
yea
,
and
nay
be
nay
,
for
it
makes
the
same
thing
to
be
both
yea
and
nay
,
which
the
Apostle
affirms
to
be
the
word
of
God
,
not
but
it
is
yea
and
Amen
,
the
same
for
ever
in
the
word
of
Blessing
,
as
also
in
the
word
of
the
Curse
.
This
doctrine
then
is
that
way
of
the
fall
,
and
defection
from
God
brings
men
under
the
state
of
death
and
condemnation
,
as
here
our
Apostle
affirms
,
and
hath
not
salvation
and
life
by
Christ
contained
in
it
.
We
are
not
ignorant
of
the
manifold
objections
which
may
arise
in
mens
hearts
,
backed
by
carnall
Ministry
in
way
of
mans
wisdome
,
drawn
from
the
letter
of
the
Scripture
,
which
we
have
not
ceased
to
speake
unto
as
the
Scriptures
have
given
us
occasion
.
Wee
shall
here
propound
two
,
and
speak
a
word
to
each
of
them
.
First
,
the
fall
of
man
,
which
as
it
is
carnallized
seems
to
interpose
sin
between
God
and
the
elect
for
a
time
.
Secondly
,
the
confessions
of
the
Saints
of
God
of
a
miserable
condition
for
present
.
To
the
first
we
answer
,
that
there
is
a
miserable
defection
from
God
,
and
also
a
happy
gathering
up
into
unity
with
God
,
both
with
respect
unto
man-kind
,
and
no
other
creature
whatsoever
in
heaven
or
in
earth
:
And
as
for
that
Doctrine
of
Angels
in
that
acceptation
the
world
takes
them
,
it
is
a
meer
fiction
brought
forth
by
humane
wisdome
,
brooding
upon
the
letter
of
the
Scriptures
;
for
there
is
no
elect
Angell
which
consists
not
of
the
same
nature
which
the
Angell
of
the
Covenant
doth
,
which
is
Christ
Jesus
,
God
and
man
,
in
one
subsistance
and
being
.
And
again
,
if
there
was
a
sin
in
the
fall
of
Angels
before
the
sin
and
fall
of
man
,
how
could
the
Apostle
confesse
himselfe
in
that
faithfull
saying
,
worthy
of
all
acceptation
(
or
to
be
embraced
of
all
the
Saints
so
as
to
acknowledg
the
same
)
That
Christ
Jesus
came
into
the
world
to
save
sinners
,
of
whom
I
am
chiefe
;
or
as
the
word
is
,
I
am
the
first
:
So
that
if
there
be
a
sin
before
the
sin
of
man
,
how
can
man
be
sayd
to
be
the
first
sinner
;
this
doctrine
therfore
makes
voyd
the
truth
of
the
Scriptures
in
every
foundation
thereof
.
We
grant
then
that
there
is
an
absolute
and
reall
change
both
in
the
Son
of
God
,
and
the
son
of
perdition
,
but
what
change
is
from
that
first
act
of
the
manner
of
the
being
of
each
of
them
once
and
for
ever
,
without
other
mutation
or
change
otherwise
:
That
is
to
say
,
in
the
Son
of
God
;
the
wisdome
proper
unto
a
creature
is
in
the
first
act
and
manner
of
his
being
changed
and
transformed
into
the
wisdome
and
principles
peculiar
to
God
himselfe
;
and
this
estate
is
,
and
abides
the
same
for
ever
which
is
Christ
the
seed
of
the
woman
.
Again
,
in
the
son
of
perdition
,
the
wisdome
of
God
is
changed
and
transformed
into
the
wisdome
and
principles
peculiar
to
a
creature
,
and
that
in
the
very
first
act
and
manner
of
his
being
;
and
this
estate
is
,
and
abides
for
ever
the
same
,
and
is
Antichrist
that
seed
of
the
Serpent
,
yea
that
very
Serpent
the
Devill
himselfe
.
Even
as
Christ
is
not
only
that
seed
of
the
woman
,
but
also
that
spirit
which
over-shadoweth
her
,
even
God
himselfe
.
Furthermore
,
the
word
of
God
never
expressed
it selfe
,
but
as
a
word
of
wisdome
;
therefore
it
is
said
by
the
Psalmist
,
O
Lord
how
manifold
are
thy
workes
,
in
wisdome
hast
thou
made
them
all
.
So
sayth
Solomon
,
The
Lord
by
wisdome
layd
the
foundation
of
the
earth
.
And
the
Apostle
sayth
,
Christ
is
the
wisdome
of
God
,
and
the
power
of
God
.
Therefore
out
of
him
there
is
no
wisdome
,
so
that
there
is
no
expression
of
the
word
of
God
,
or
any
existance
of
the
work
of
God
,
but
with
respect
unto
Christ
therefore
the
first
words
and
workes
manifested
by
God
in
the
Scriptures
is
the
preaching
of
Christ
,
which
is
the
glad
tydings
of
salvation
,
the
Gospel
of
God
,
which
was
never
known
,
nor
ever
shall
be
,
but
in
the
death
and
resurrection
of
Christ
,
and
that
through
the
tender
of
him
in
whom
the
day
springs
from
on
high
to
visue
us
.
So
that
in
the
framing
of
neaven
and
earth
in
the
beginning
,
this
mercy-seate
is
erected
,
whereon
those
two
Cherubims
do
stand
,
the
death
and
resurrection
of
the
Son
of
God
,
and
from
this
mercy-seate
,
and
from
between
these
two
Cherubims
the
word
of
God
is
ever
uttered
,
and
did
never
in
any
other
way
expresse
it selfe
in
the
world
.
Therefore
the
life
and
resurrection
of
the
Son
of
God
in
his
Saints
,
and
his
death
and
descention
in
men
of
the
world
,
do
face
each
other
,
as
holding
proportion
,
and
being
of
like
capacicity
,
even
those
two
Cherubs
of
mercy
and
Juistice
distributed
in
Kingly
authority
,
where
ever
the
mercy-seate
is
ser
up
in
the
publication
of
the
Gospel
;
and
this
life
and
death
holds
proportion
in
poynt
of
time
so
as
never
life
nor
death
were
ever
before
,
or
shall
be
after
them
.
The
doctrine
therefore
of
Angels
and
man
in
a
state
of
innocency
,
and
yet
out
of
Christ
,
being
changed
from
that
which
they
were
from
the
beginning
,
is
no
doctrine
savouring
of
Christ
in
the
Gospel
,
nor
word
of
life
and
salvation
.
But
only
as
those
sayings
of
old
of
the
Scribes
&
Pharisees
,
which
our
Lord
Christ
so
carefully
correcteth
,
as
such
as
were
corrupters
of
the
Law
,
walking
according
to
the
oldnesse
of
the
letter
,
and
not
in
the
newnesse
of
the
spirit
,
for
arguments
of
that
nature
are
not
consistant
with
the
doctrine
of
the
Gospel
,
and
faith
of
Christ
Jesus
.
For
to
affirm
that
man
is
sometimes
in
Christ
,
and
sometimes
out
of
Christ
in
the
same
individuall
,
is
all
one
to
affirm
,
that
the
Sonne
of
God
is
sometimes
in
favour
with
the
Father
,
and
sometimes
out
of
favour
with
him
;
which
is
no
lesse
then
to
say
,
that
sometimes
Christ
the
Saviour
of
the
World
is
true
God
,
and
sometimes
he
is
no
God
,
and
then
no
Saviour
at
that
time
at
all
.
And
note
here
for
the
conclusion
of
this
point
,
that
the
doctrine
of
the
Gospel
is
not
yea
and
nay
,
but
yea
and
Amen
,
once
and
for
ever
.
That
the
Son
of
God
never
was
,
nor
is
considerable
,
knowable
,
or
speakable
,
but
in
the
compleatnesse
of
his
mystcall
body
;
in
the
contriving
and
device
whereof
,
the
wisdome
of
God
doth
properly
,
yea
solely
consist
,
for
all
other
things
point
as
with
the
finger
thereunto
:
So
that
to
deprive
Christ
of
that
work-manship
at
any
time
,
first
or
last
,
is
to
deprive
God
,
only
and
infinitely
wise
,
of
that
his
wisdome
,
then
the
which
greater
Sacriledge
cannot
be
.
What
change
therefore
may
be
concluded
to
appertain
and
belong
unto
the
Son
of
God
,
the
same
also
belongs
unto
the
Saints
of
God
,
and
that
is
once
for
ever
.
For
as
there
is
but
one
death
of
Christ
,
so
there
is
but
one
change
as
one
eternall
act
:
and
as
death
is
considerable
in
a
two-fold
respect
,
so
is
the
change
,
and
are
of
the
same
rise
in
point
of
time
past
,
and
of
the
same
race
or
duration
for
time
to
come
.
No
marvaile
therefore
though
men
cannot
calculate
the
time
when
Angels
(
according
to
their
Doctrine
)
were
created
,
or
when
the
Devill
(
as
they
form
him
)
took
his
beginning
and
rise
.
But
a
word
of
the
next
point
objected
against
this
eternall
Gospel
which
that
Angell
that
flyes
through
the
midst
of
heaven
preacheth
,
being
at
a
like
distance
from
every
part
of
it
,
all
things
being
beyond
comprehension
,
and
he
is
a
like
neare
unto
all
,
for
the
midst
of
heaveen
is
the
center
of
the
world
,
where
all
points
of
the
heavens
meet
and
unite
themselves
in
one
.
And
this
second
Objection
consists
in
the
Confessions
of
the
Saints
of
God
,
and
is
a
confirmation
of
the
poynt
,
for
which
we
will
instance
in
one
for
all
,
and
that
is
the
Apostle
Paul
,
who
is
said
to
be
first
a
Saul
,
and
afterwards
a
Paul
;
who
first
breathed
out
slaughters
against
the
Saints
,
and
afterwards
payers
,
Behold
he
prays
;
once
sayd
to
be
the
chiefe
of
sinners
,
and
againe
not
inferiour
to
the
chiefest
Apostle
of
Christ
:
once
a
persecuter
of
the
Church
,
and
afterwards
a
Preacher
of
righteousnesse
in
the
constitution
of
the
Church
:
once
a
blasphemer
,
and
afterwards
utters
the
high
prayses
of
God
:
once
engaged
to
the
high
Priest
of
that
carnall
and
degenerate
Synagogue
of
the
Jewes
,
by
letters
received
to
execute
their
enmity
on
all
that
call
on
the
name
of
Jesus
;
and
af●terwards
so
engaged
to
the
Saints
of
God
,
as
to
be
sacrificed
,
or
poured
out
as
a
drinke-offering
upon
the
service
of
their
faith
.
To
which
we
answer
;
That
whatsoever
is
said
of
this
holy
Apostle
in
point
of
evill
with
respect
unto
that
vitious
and
depraved
nature
of
man
,
it
is
spoken
of
him
only
as
personated
in
that
corrupt
course
and
condition
of
the
carnall
Jew
,
so
as
to
declare
and
set
out
unto
all
the
world
that
stock
and
race
of
which
by
nature
he
comes
,
even
as
all
men
spring
out
of
the
dust
,
which
is
the
proper
meate
of
the
Serpent
wherewith
he
is
nourished
and
kept
alive
according
to
the
flesh
,
and
according
to
the
proper
bent
and
propencity
thereof
brings
forth
nothing
but
enmity
,
corruption
,
and
subtilty
.
For
it
is
dust
and
Gods
image
which
are
the
materials
of
mans
being
in
his
Creation
;
for
there
is
the
seed
of
mans
wisdome
as
a
creature
,
as
well
as
the
seed
of
Gods
wisdome
as
a
Creator
,
which
twayn
are
mayntained
for
ever
,
or
else
Gods
workman-ship
should
faile
and
come
to
nought
;
but
it
is
to
abide
in
both
respects
,
and
that
in
the
height
and
eminency
of
each
of
them
,
which
could
never
be
in
one
and
the
same
subject
undivided
,
for
they
are
inconsistant
;
therefore
man-kind
cannot
be
known
but
with
respect
unto
seed
and
generation
:
and
so
these
are
both
found
in
their
height
in
Caine
and
Seath
,
who
is
set
in
Abels
stead
,
and
in
them
the
whole
work
is
brought
to
light
,
which
before
lay
but
as
in
the
Chaos
or
Embryon
in
the
man
and
the
woman
,
so
that
neither
is
to
be
annihilated
:
No
man
shall
kill
Caine
,
a
mark
is
set
on
him
by
God
,
as
a
seale
to
confirm
his
life
to
the
flesh
,
the
very
prints
and
characters
of
humane
wisdome
turning
it selfe
(
as
seale
to
the
wax
)
to
the
word
or
wisdome
of
God
:
So
that
as
the
Sun
which
hath
dominion
of
the
day
,
and
the
Moon
having
dominion
of
the
night
,
shall
never
faile
,
but
are
those
faithfull
witnesses
of
heaven
:
so
the
sight
of
Gods
wisdome
hearing
rule
in
the
day
of
salvation
:
and
the
wisdome
of
man
as
that
other
great
light
ruling
in
darknesse
over
all
those
Lucubrations
of
the
men
of
the
world
,
are
those
faithfull
witnesses
of
Gods
mercy
and
severity
for
ever
.
Paul
therefore
sets
forth
himselfe
;
that
is
,
what
he
and
all
men
are
with
respect
unto
that
wisdome
exercised
in
that
legall
,
and
literall
worship
of
such
as
put
Christ
to
death
,
namely
the
carnal
Jew
;
thereby
declaring
unto
all
men
from
whence
,
and
from
what
the
word
of
life
hath
rescued
and
delivered
him
,
in
whom
the
state
of
all
the
Saints
is
personated
and
involved
,
for
the
word
of
God
is
not
of
that
narrow
scantling
and
capacity
as
to
center
it selfe
only
in
one
particular
man
,
but
it
takes
in
all
men
that
belongs
unto
that
proper
inheritance
which
it
intends
in
its
expressions
.
The
scope
of
the
Scripture
then
in
Paul
as
in
all
other
of
the
Saints
,
is
to
preach
Christ
,
and
centers
not
in
any
particular
man
otherwise
,
and
so
declares
from
what
he
is
changed
,
as
he
is
man
to
be
made
the
holy
one
of
God
for
ever
:
Not
that
Paul
was
in
any
time
of
his
life
of
that
corrupt
and
carnal
spirit
of
the
wicked
Jew
;
for
blasphemy
against
the
spirit
of
God
shall
never
be
forgiven
:
Also
he
saith
of
himselfe
,
that
he
was
called
and
sanctified
from
the
womb
,
and
that
hee
saw
Christ
as
one
borne
out
of
due
time
,
or
as
an
abortive
;
that
is
,
he
reckons
himselfe
in
the
wisdome
of
God
(
which
gives
him
his
being
,
and
makes
him
to
be
that
which
he
is
)
as
one
born
out
of
time
;
that
is
,
before
all
time
,
for
no
time
can
comprehend
that
;
and
as
one
that
never
saw
the
Sun
,
that
is
,
the
glory
of
the
Creature
,
to
place
an
excellency
therein
,
but
only
in
that
light
which
shined
round
about
him
in
the
way
to
Damascus
.
So
that
we
may
not
give
these
execrable
things
any
being
,
or
time
,
or
abode
in
the
Apostle
of
Christ
,
no
more
then
we
can
give
unto
him
to
be
a
servant
of
sin
at
that
time
when
he
saith
,
So
then
in
my
mind
I
my selfe
serve
the
law
of
God
,
but
in
my
flesh
the
law
of
sinne
,
which
things
are
inconsistant
in
one
individuall
subject
.
For
the
word
of
God
is
an
eternall
word
,
and
expresseth
not
it selfe
but
with
respect
unto
an
eternall
act
;
it
is
not
a
transient
and
momentany
thing
,
when
it
saith
of
Christ
,
I
am
a
worm
and
no
man
,
an
object
,
a
scorn
,
a
bubble
,
a
vapour
,
a
vanity
,
a
nothing
;
to
be
in
the
belly
of
hell
,
and
in
the
heart
of
the
earth
,
to
be
shut
up
,
and
cannot
get
out
;
These
things
are
not
momentany
expressions
,
and
transient
acts
,
for
the
word
and
work
of
God
is
no
such
thing
according
to
the
true
and
reall
intent
and
operation
thereof
:
But
they
are
reall
manifestations
and
declarations
of
what
the
world
hath
really
made
of
the
word
and
wisdome
of
God
in
themselves
.
And
so
are
these
expressions
of
Paul
true
manifestations
,
what
the
condition
of
a
carnall
Jew
is
,
and
how
they
deal
with
Christ
the
wisdome
of
God
,
and
ever
will
do
in
whomsoever
he
appears
;
from
which
spirit
that
glorious
change
wrought
once
and
for
ever
in
Christ
,
hath
freed
all
the
Saints
,
and
set
them
in
the
liberty
of
the
Son
of
God
,
which
otherwise
are
no
better
,
but
by
nature
the
same
with
others
.
So
that
it
is
not
creation
of
man
in
being
made
one
with
God
,
wherein
blessednesse
doth
properly
consist
;
but
it
is
that
generative
vertue
of
the
immortall
seed
,
bringing
forth
unto
God
,
together
with
that
act
of
conjunction
,
whereunto
true
blessednesse
is
annexed
;
therefore
Christ
is
truly
sayd
to
be
made
,
and
also
to
be
begotten
.
For
out
of
that
act
of
Creation
in
the
unity
of
God
and
man
,
not
only
the
wisdome
of
God
makes
it selfe
manifest
in
giving
form
unto
Christ
the
seed
of
the
woman
,
but
also
that
wisdome
of
the
creature
,
namely
of
man
,
which
gives
form
to
the
Serpent
,
who
was
more
wise
then
any
beast
of
the
field
which
the
Lord
God
had
made
:
And
that
is
the
seed
of
the
Serpent
so
brought
forth
,
that
is
,
in
consulting
with
the
wisdome
of
God
from
humane
principles
.
This
is
a
faithfull
saying
then
of
Paul
,
and
worthy
to
be
embraced
of
all
men
,
so
as
to
utter
the
same
language
,
That
Christ
Jesus
came
into
the
world
to
save
sinners
,
of
whom
I
am
chiefe
:
For
he
that
cannot
acknowledge
himselfe
to
be
the
first
or
chiefe
of
sinners
,
that
is
to
say
,
in
his
grand
Ancestor
being
made
one
in
that
act
of
Creation
,
as
he
comes
of
the
earth
,
and
so
in
that
way
of
the
unbeliever
is
the
first
perverter
of
the
word
of
God
to
destruction
,
though
in
himselfe
in
his
proper
subsistance
in
the
way
of
the
generation
of
the
Son
of
God
,
hee
is
once
and
for
ever
freed
therefrom
,
in
that
deliverance
made
by
Christ
:
so
that
it
is
none
of
his
inheritance
or
portion
,
otherwise
no
man
can
ever
acknowledg
himselfe
to
be
blest
and
possessed
with
the
first
and
chief
righteousnesse
that
ever
was
,
namely
that
righteousnesse
of
God
in
Jesus
Christ
,
nor
know
himselfe
to
be
a
first-born
of
God
,
an
heyr
of
the
promise
,
and
an
inheritance
of
life
that
lasts
for
ever
.
And
so
we
come
to
the
fourth
part
of
the
Chapter
,
contayning
that
fruitfull
and
wholsome
benefit
,
which
spring
from
the
death
of
Christ
in
all
true
Christians
,
the
first
whereof
is
layd
downe
in
the
next
verse
.
Vers
.
13.
Is
any
among
you
afflicted
,
let
him
pray
;
is
any
merry
,
let
him
sing
.
WHerein
we
are
to
observe
a
two-fold
proposition
,
layd
down
interrogatively
,
together
with
a
two-fold
answer
given
thereunto
.
The
first
whereof
is
this
;
Is
any
among
you
afflicted
,
let
him
pray
.
By
affliction
in
this
place
is
meant
diminishing
or
weakning
,
as
the
word
imports
,
and
so
Pharaoh
afflicted
Israel
in
Aegypt
,
to
weaken
and
diminish
them
,
lest
they
should
grow
in
multitude
,
and
so
wax
too
strong
for
him
and
his
people
:
but
God
makes
use
of
that
his
dealing
with
them
,
to
increase
and
multiply
them
exceedingly
;
for
that
which
weakens
men
in
the
worlds
account
,
proves
through
Gods
device
to
be
the
strength
and
power
of
the
Saints
of
God
.
Therefore
our
Apostle
puts
us
upon
this
question
;
Is
any
among
you
afflicted
?
Being
that
he
had
told
them
of
what
nature
the
death
of
the
Son
of
God
is
in
the
godly
,
namely
to
bereave
and
dispoil
them
of
all
the
strength
,
glory
,
excellency
,
and
goodlinesse
of
man
,
so
as
it
becomes
as
the
withered
grosse
,
or
decayed
flower
of
the
field
,
when
the
spirit
of
the
Lord
breaths
upon
it
;
yea
,
though
they
be
weakned
and
diminished
in
all
such
respects
,
so
as
they
have
nothing
of
that
nature
to
trust
or
betake
themselves
unto
,
which
can
stand
them
in
any
stead
.
As
if
hee
should
say
,
hath
the
Gospel
and
word
of
the
Kingdome
made
spoyl
and
prize
of
all
things
among
you
,
or
in
you
?
hath
it
routed
and
layd
you
wast
of
all
such
transitory
wayes
and
perfunctory
worships
as
the
carnall
and
litterall
Jewes
do
commonly
boast
themselves
of
,
and
comfort
and
content
themselves
in
,
of
which
Paul
sayth
,
If
any
man
might
boast
of
,
he
much
more
,
circumcised
the
eighth
day
,
of
the
stocke
of
Israel
,
of
the
tribe
of
Benjamine
,
an
Hebrew
of
Hebrews
,
as
touching
the
law
a
Pharisee
,
concerning
zeale
,
persecuting
the
Church
,
and
touching
that
righteousness
which
is
in
the
law
blamelesse
:
And
where
shall
we
find
a
Church
extant
in
these
dayes
which
speaks
by
any
other
spirit
then
this
,
which
runs
in
the
sincke
and
channell
of
such
externall
and
extrinsicall
institutions
,
ordinances
,
genealogies
,
pharisaical
righteousnesse
,
persecuting
zeale
,
and
tribe-like
division
of
rule
and
government
.
But
what
saith
our
Apostle
of
all
these
things
?
But
what
things
were
gaine
to
me
;
that
is
,
as
the
very
wealth
and
riches
of
a
carnall
Jew
,
those
I
counted
losse
for
Christ
,
yea
doubtlesse
,
and
I
counted
all
things
but
losse
,
for
the
excellency
of
the
knowledge
of
Christ
Jesus
my
Lord
,
for
whom
I
have
suffered
the
losse
of
all
things
,
and
count
them
but
dung
,
that
I
may
winne
Christ
.
And
for
this
losse
,
diminution
,
or
affliction
,
our
Apostle
prescribes
the
cure
and
remedy
in
whomsoever
it
is
suffered
,
in
this
his
answer
given
.
Let
him
pray
.
The
word
(
Let
)
hath
a
like
Emphasis
,
as
that
of
the
Creation
at
the
beginning
,
Let
there
be
light
,
and
it
was
so
,
and
hath
in
it
the
very
force
and
vertue
of
creating
the
spirit
of
prayer
and
intercession
in
that
heart
,
in
which
this
losse
,
diminution
,
or
affliction
is
found
,
for
it
signifies
as
much
as
Amen
,
so
be
it
,
or
so
it
is
,
or
so
it
shall
be
;
so
that
it
fits
the
soule
with
the
spirit
of
prayer
,
as
the
world
was
furnished
with
light
by
the
same
phrase
in
the
beginning
,
without
which
spirit
or
breath
of
prayer
the
soule
is
without
life
,
even
as
the
world
was
in
darknesse
without
the
creation
of
light
,
or
as
the
body
that
breaths
not
is
dead
,
so
is
the
soule
without
prayer
.
Concerning
praying
therefore
being
so
necessary
unto
the
life
of
the
Son
of
God
,
consider
,
1.
The
signification
of
the
word
.
2.
How
it
is
to
be
taken
in
this
place
as
an
answer
to
the
interrogation
,
or
effectuall
and
forcible
sentence
.
To
pray
,
is
to
make
an
appeale
,
it
is
an
appellation
,
or
intercession
;
for
the
originall
word
in
the
Hebrew
tongue
,
which
the
Prophets
use
for
prayer
,
is
Hithpallel
,
which
signifies
to
appeale
,
or
present
a
mans
selfe
,
or
cause
to
the
Judg
,
and
it
comes
of
pillel
,
which
signifies
to
judg
or
determine
causes
,
for
which
appeals
are
made
.
1.
To
pray
therefore
,
is
to
make
our
appeale
from
one
Judgement-seate
unto
another
;
that
is
,
from
the
judgment
and
determination
of
mans
wisdome
,
opinion
,
and
sentence
,
to
that
wisdome
and
device
of
the
Son
of
God
,
who
judgeth
not
as
man
judgeth
:
For
as
farre
as
the
heavens
are
higher
then
the
arth
,
so
is
the
way
of
the
judgment
of
God
higher
than
all
the
Thrones
and
Judgement-seats
of
the
sons
of
men
;
therefore
the
Apostle
tells
the
Corinthians
that
were
carnall
,
That
it
seemes
a
small
thing
to
him
to
be
judged
of
them
,
or
of
mans
judgment
,
or
of
mans
day
,
as
the
word
is
;
that
is
,
by
the
light
understanding
or
wisdome
humane
,
only
he
stands
to
the
judgment
and
wisdome
of
God
,
so
as
he
judgeth
not
himselfe
;
that
is
,
by
his
own
wisdome
as
a
man
,
but
by
the
wisdome
and
light
of
the
spirit
of
God
:
Therefore
the
Psalmist
complayns
,
saying
,
Many
there
be
that
say
of
my
soule
,
there
is
no
hope
for
him
in
God
,
Selah
:
but
he
appeals
unto
God
as
to
his
shield
,
and
the
lifter
up
of
his
head
,
but
thou
O
Lord
art
a
shield
about
me
;
that
is
,
a
defence
from
all
adverse
power
set
forth
and
signified
in
Absoloms
conspiracy
;
and
the
lifter
up
of
my
head
,
or
head-ship
,
in
setting
me
to
be
head
of
the
people
,
and
not
Absolom
,
and
that
only
through
thy
wisdome
,
where
the
wisdome
,
counsell
and
craft
of
Achitophel
cannot
take
place
;
prayer
therefore
is
an
appeal
from
one
judgment-seate
to
another
.
2.
Prayer
is
to
speake
,
or
plead
a
cause
:
so
saith
the
Prophet
Daniel
,
Whilst
I
was
speaking
in
prayer
,
presenting
my
supplication
before
the
Lord
my
God
,
for
the
holy
mountaine
of
my
God
,
even
while
I
was
yet
speaking
,
the
man
Gabriel
,
or
the
strength
of
God
came
flying
vehemently
and
touched
me
.
It
is
a
word
or
speech
by
which
the
strength
of
God
hasts
it selfe
,
and
makes
speed
to
lay
hold
upon
the
soule
:
So
David
cals
it
a
speech
,
saying
,
My
heart
was
hot
within
me
,
whilst
I
was
musing
the
fire
burned
,
and
I
spake
with
my
tongue
,
Lrrd
make
me
to
know
mine
end
,
&c.
3.
Prayer
is
to
supplicate
and
intreat
;
so
saith
the
Psalmist
,
Return
we
beseech
thee
O
God
of
hosts
:
And
again
,
I
beseech
thee
deliver
my
soule
:
And
again
,
Save
now
I
beseech
thee
O
Lord
,
O
Lord
I
beseech
thee
send
now
prosperity
.
So
sayth
Moses
,
I
beseech
thee
shew
me
thy
glory
.
Prayer
is
the
office
and
property
of
a
supplicant
.
4.
Prayer
is
to
judg
and
determine
a
cause
(
as
the
word
signifies
)
therefore
David
saith
,
Heare
me
when
I
call
O
God
of
my
righteousnesse
(
or
justice
)
that
is
,
of
my
just
and
righteous
cause
:
and
agayn
,
Judge
me
O
Lord
,
for
I
have
walked
in
mine
integrity
,
I
have
trusted
in
the
Lord
,
I
shall
not
stagger
:
And
againe
,
Heare
me
when
I
call
,
and
answer
my
prayer
.
Now
for
God
to
judg
the
cause
of
his
Saints
,
to
heare
prayer
,
and
to
answer
when
they
cry
unto
him
,
is
to
give
right
sentence
,
and
to
determine
the
matter
:
which
thing
is
not
done
in
another
state
and
condition
,
but
in
that
individuall
being
and
state
of
a
Christian
in
that
Saint
of
Israel
,
or
holy
one
,
the
judgment
is
not
passed
,
and
sentence
given
of
the
cause
and
matter
,
by
or
from
another
subsistence
or
being
:
but
in
that
subsistance
and
consistance
of
the
Son
of
God
,
the
hearing
,
answering
,
judging
,
determining
,
and
passing
sentence
of
,
or
upon
any
cause
or
matter
presented
by
prayer
,
is
no
further
off
,
nor
at
any
other
distance
from
the
state
and
being
of
a
Christian
,
then
the
cause
or
matter
is
which
is
presented
,
for
they
both
flow
from
,
and
are
acts
of
the
same
spirit
,
as
man
ascending
in
the
word
of
God
for
supply
,
and
the
word
of
God
discending
in
man
,
to
declare
its
fulnesse
.
So
that
there
is
in
prayer
a
just
appeale
from
the
wisdome
and
practice
of
the
world
unto
God
;
and
there
is
in
it
also
an
humble
sute
and
reall
act
of
a
supplicant
and
intreater
for
favour
,
yea
and
the
pleading
and
laying
open
of
a
righteous
cause
before
the
Judge
of
all
the
earth
,
together
with
the
hearing
,
answering
,
judging
,
determining
,
and
passing
Sentence
thereupon
.
And
every
one
of
these
are
as
really
intrinsicall
,
and
of
the
same
nearnesse
to
a
Christian
,
making
all
for
his
proper
being
and
subsistance
as
well
one
of
them
as
another
;
neither
shall
he
for
ever
be
without
any
one
of
them
,
but
they
shall
be
as
an
harmonious
mellody
in
the
soule
or
life
of
a
Christian
for
ever
,
which
if
we
deny
,
we
hold
not
the
unity
of
faith
according
to
that
compleat
and
mysticall
body
of
Jesus
Christ
,
but
make
a
fraction
therein
to
the
deviding
of
that
holy
one
of
God
,
which
is
that
state
of
unbeleif
,
on
which
wrath
abides
.
So
that
when
a
Christian
ceaseth
to
judge
between
sinne
and
righteousnesse
,
between
Christ
and
Belial
,
when
he
ceaseth
to
discerne
the
difference
between
light
and
darknesse
,
between
God
and
the
Devill
,
then
prayer
shall
have
an
end
and
cease
in
the
spirit
of
a
Christian
,
and
not
till
then
;
for
it
is
the
very
breath
of
the
Sonne
of
God
,
whereby
he
lives
the
life
of
God
eternally
.
Note
from
this
point
,
as
it
hath
been
often
declared
unto
us
how
the
prayers
of
the
world
,
not
onely
in
set
forms
,
but
in
the
more
refined
Preisthood
fall
short
of
the
nature
of
the
intercession
of
Christ
,
who
ever
lives
to
make
intercession
,
not
onely
for
,
but
in
us
,
without
straining
of
the
word
,
so
that
they
deny
the
nature
of
the
prayer
and
intercession
of
Christ
,
in
this
great
point
of
its
continuation
.
And
so
in
like
manner
their
doctrine
must
needs
fall
short
of
that
message
of
life
and
salvation
,
and
so
much
for
the
signification
of
the
word
prayer
.
2.
The
second
point
is
in
what
acceptation
it
is
to
be
taken
here
,
and
that
is
for
an
appeal
,
implying
hereby
thus
much
,
as
if
in
more
words
he
should
say
,
have
you
lost
all
your
own
humane
and
fading
excellencies
,
in
the
proper
life
and
spirit
of
all
your
earthly
and
momentany
relations
,
for
the
most
honourable
losse
of
them
is
,
when
we
are
cut
off
from
them
in
our
hearts
,
in
the
present
injoyment
of
them
,
as
in
covenants
,
contracts
,
and
combinations
with
the
creature
,
that
carnall
and
topped
up
height
of
all
your
places
of
worldly
dignities
:
have
you
picked
out
that
common
stamp
,
in
all
your
relations
and
operations
,
which
the
spirit
of
the
serpent
sets
upon
them
,
making
them
appear
beautifull
and
desirable
;
and
are
you
diminished
and
corrected
,
as
having
all
such
superfluous
branches
lopt
away
from
you
,
as
yeilding
no
shelter
,
nor
glory
or
safeguard
unto
you
.
Take
it
for
granted
that
it
is
so
,
yet
here
is
a
sufficient
supply
and
remedy
,
make
your
addresses
and
appeal
unto
God
in
Christ
,
in
whom
they
are
all
full
,
and
that
in
an
eternall
compleat
and
perfect
supply
,
as
things
that
are
onely
proper
and
peculiar
to
the
glory
and
duration
of
that
eternall
Son
of
God
,
and
not
to
that
mortall
,
fading
,
and
shamefull
race
and
pedegree
of
the
sons
of
earthly
men
,
whose
breath
as
a
vapour
is
in
their
nostrils
;
for
in
Christ
you
shall
have
and
be
both
king
and
subject
,
and
so
shall
never
fail
nor
betray
himselfe
,
which
no
earthly
man
can
attaine
,
for
he
is
that
ruler
in
submission
as
the
Apostle
to
Titus
calls
him
;
for
there
is
the
truth
of
rule
and
submission
in
Christ
as
one
,
and
both
in
the
utmost
excellency
thereof
,
though
men
translate
the
word
,
as
a
charge
to
obey
magistrates
,
Tit.
3.
1.
To
that
effect
the
Apostle
speaks
,
I
John
who
am
also
your
brother
and
companion
in
tribulation
,
and
in
the
kingdome
,
and
patience
of
Jesus
Christ
;
or
as
the
word
is
rightly
rendred
,
in
the
kingdome
and
under-abiding
of
Jesus
Christ
:
So
that
he
is
a
companion
in
kingdom
,
that
is
,
in
power
and
authority
,
and
also
in
under-abiding
,
or
in
a
perpetuated
submission
to
the
will
of
the
father
:
so
that
in
the
state
of
Christianity
there
is
all
the
relations
,
acts
,
and
waits
of
administration
of
the
kingdome
,
all
relations
and
mutuall
respects
are
there
in
act
,
and
are
fulfilled
as
in
a
kingdome
of
eternall
glory
and
power
,
and
that
onely
in
the
losse
and
villification
of
nothing
else
but
an
earthly
fading
and
corruptible
Crown
,
which
Paul
counts
as
dung
,
and
losse
,
as
the
shame
and
undoing
of
man
,
that
he
may
win
the
Diadem
and
glory
of
the
other
.
Againe
,
in
it
you
shall
have
that
mutuall
relation
of
husband
and
wife
in
that
glorious
and
happy
espousall
of
Christ
,
for
he
that
is
joyned
unto
the
Lord
is
one
spirit
with
him
,
or
one
spirituall
estate
and
condition
,
in
which
is
compleated
,
and
fulfilled
all
those
mutuall
and
conjugal
relations
,
acts
,
and
operations
of
the
married
estate
,
in
the
reality
thereof
,
in
which
the
nuptiall
day
and
joyful
feastivity
never
ceaseth
;
nor
can
time
be
found
wherein
it
may
not
be
said
;
Behold
this
is
the
day
of
salvation
,
behold
now
the
accepted
time
,
yea
this
is
the
day
which
the
Lore
hath
made
,
let
us
be
glad
and
rejoyce
therein
.
Moreover
in
the
state
of
a
Christian
you
shall
finde
the
relation
of
father
and
son
,
for
the
Father
and
I
are
one
,
there
is
the
language
of
the
son
of
God
,
and
that
in
all
the
wayes
and
administrations
,
o●
Education
,
donation
,
resignation
,
and
inheritance
of
that
purchased
possession
,
acted
and
done
,
and
ever
in
the
act
of
doing
,
betwixt
the
father
of
lights
,
and
that
son
of
righteousnesse
,
that
great
light
that
lightneth
every
one
that
cometh
into
the
world
,
so
that
in
this
appeal
all
losse
of
temporary
condition
is
infinitely
supplyed
in
eternall
.
And
further
,
in
it
you
have
the
state
and
relation
of
high
Preist
and
people
,
and
that
in
all
those
severall
respects
of
sacrifices
,
services
,
and
oblations
,
together
with
their
respective
virtues
and
operations
in
point
of
that
reconciliation
and
agreement
made
between
God
and
man
in
the
multiplyed
comfort
thereof
,
exercised
in
that
house
and
temple
not
made
with
hands
,
but
is
eternall
in
that
heaven
,
or
height
of
happinesse
in
Christ
,
who
is
that
dwelling
place
of
the
most
high
.
But
time
would
faile
to
speak
of
these
things
,
because
they
are
infinitely
uncountable
,
and
unmeasurable
in
all
their
relations
,
offices
,
respects
,
and
operations
,
which
are
through
that
device
of
God
in
christ
to
be
attained
in
this
appeal
:
because
God
himself
who
is
infinite
,
emence
,
and
eternall
,
gives
being
unto
,
and
is
the
reallity
of
them
all
,
and
yet
man
is
really
in
the
use
,
comfort
,
existance
,
and
exercise
of
them
all
,
even
as
it
is
true
that
the
soul
is
properly
the
fountaine
,
and
cause
of
all
the
motions
and
operations
of
the
body
,
and
yet
the
body
is
really
in
the
exercise
,
and
hath
the
participation
of
them
all
.
For
in
this
appeal
is
fulfilled
that
law
of
the
spirit
,
which
Paul
to
the
Romans
saith
is
fulfilled
in
us
;
so
also
speaks
the
Apostle
John
,
that
the
new
Commandement
is
fulfilled
in
him
and
in
us
,
because
the
darknesse
is
past
;
that
is
,
that
which
is
proper
and
incident
unto
the
creature
,
and
the
true
light
shineth
;
that
is
,
that
which
is
proper
unto
God
is
broke
forth
and
appeareth
in
us
,
for
a
law
cannot
consist
of
one
but
must
have
respect
unto
twaine
,
otherwise
there
is
no
bond
,
therefore
the
law
of
the
spirit
is
not
contrived
,
takes
form
,
or
holds
in
any
point
thereof
,
but
as
it
consists
of
God
and
man
in
that
faith
of
our
Lord
Jesus
Christ
,
in
which
or
in
whom
stands
all
our
Lordship
and
salvation
:
for
howsoever
in
the
world
there
be
Gods
many
,
and
Lords
many
,
yet
unto
us
there
is
but
one
Godhead
who
is
Lord
over
all
,
and
one
Lordship
which
abides
and
remains
the
same
for
ever
.
Are
we
then
at
a
losse
in
the
world
,
enjoying
nothing
that
can
abide
by
us
,
as
Abraham
sojourned
in
Canaan
,
as
the
land
is
carnally
considered
,
not
injoying
the
bredth
of
a
foot
thereof
:
as
Stephen
,
that
faithful
Martyr
,
or
witnesse
,
makes
report
.
Let
us
make
our
appeal
,
for
in
this
off-spring
and
seed
of
God
,
the
whole
inheritance
in
all
its
excellencies
is
perfected
and
compleated
in
us
,
as
the
wole
land
was
given
to
Abraham
in
his
seed
,
after
the
enduring
of
so
great
affliction
.
So
that
in
this
appeal
is
contained
a
supply
of
every
want
,
a
comfort
against
every
affliction
,
a
restauration
of
every
losse
,
as
being
that
year
of
Jubile
,
or
Jubel
,
the
time
of
carrying
or
leading
along
,
as
the
word
imports
,
into
that
ancient
liberty
,
rest
,
and
riches
that
are
in
the
Son
of
God
;
wherein
wee
finde
an
infinite
augmentation
and
increase
of
all
things
(
wherein
)
with
respect
to
the
world
,
we
are
diminished
.
And
hence
the
second
Query
is
added
of
purpose
,
which
naturally
flows
from
this
,
with
the
answer
or
direction
annexed
.
Is
any
merry
let
him
sing
.
By
being
merry
,
pleasant
,
or
joyfull
,
in
this
place
,
is
meant
the
joy
of
harvest
or
first
fruits
,
or
that
triumphant
mirth
,
and
joyful
feastivity
and
splendant
liberty
exercised
in
Israel
in
that
year
of
Jubile
,
when
the
land
brought
forth
so
plenteously
of
it selfe
,
without
the
labour
and
toyle
of
the
people
,
or
any
means
used
by
humane
hands
or
administrations
,
no
not
so
much
as
to
gather
it
in
,
but
feed
upon
the
fruits
where
they
were
found
naturally
growing
in
the
land
,
which
is
here
alluded
unto
,
to
set
forth
that
abundant
supply
and
furniture
to
be
found
in
this
our
appeale
,
which
yeeldeth
unto
us
through
Gods
appointment
without
humane
help
,
all
those
liberties
,
priviledges
,
riches
,
and
rest
,
which
anciently
have
appertained
unto
the
Sonne
of
the
eternall
God
.
So
that
however
we
may
go
forth
of
the
things
of
this
life
,
as
weeping
in
the
eyes
of
the
world
,
like
men
in
the
time
of
sowing
,
parting
with
all
their
store
and
provissions
of
temporary
things
;
even
as
the
people
parted
with
the
glory
of
the
carnall
temple
,
when
they
went
down
into
Babylon
:
yet
we
know
,
that
those
which
bear
the
precious
seed
,
or
as
the
word
imports
,
used
by
the
Psalmist
,
the
purchased
seed
,
such
shall
returne
with
shouting
,
joyfulnesse
,
bringing
their
sheaves
with
them
:
They
then
that
have
their
lap
filled
with
Ruth
,
in
the
parting
from
their
native
country
to
follow
that
motherly
Naomy
,
being
increased
with
the
increasings
of
God
,
in
the
diminutions
of
all
humane
and
Moabitish
preferments
and
excellencies
,
who
have
found
the
harvest
,
and
more
of
the
full
years
of
corne
in
Canaan
,
to
exceed
all
the
thin
ears
in
the
land
of
Aegypt
:
And
how
that
vintage
which
rejoyceth
the
heart
of
God
and
man
,
excels
and
surpasseth
the
Vines
of
Sod
me
and
the
grapes
of
Gomorah
,
such
as
make
merry
in
the
Lord
,
being
joyfull
and
triumphant
in
his
salvation
,
as
Israel
was
in
his
coming
out
of
the
red
Sea
;
or
as
the
word
imports
,
the
Sea
of
Edom
,
adversary
to
Israel
,
though
near
unto
him
in
their
first
originall
.
When
Moses
and
the
men
of
Israel
sung
so
triumphantly
,
with
Mirriam
,
and
the
damsels
answering
thereunto
,
with
sollem
pompe
in
that
happy
returne
of
the
Captaine
of
Israel
,
from
the
victory
and
slaughter
,
in
breaking
the
head
of
that
Leviathan
,
and
giving
him
to
be
meat
for
the
people
in
the
wildernesse
;
such
as
are
merry
with
this
kinde
of
mirth
,
and
in
such
causes
,
they
onely
are
the
parties
unto
whom
this
direction
belongs
.
Let
him
sing
.
The
word
let
,
is
of
like
force
as
is
before
explained
,
giving
virtue
and
existance
to
the
mellody
of
a
song
in
the
soule
of
him
,
in
whom
this
mirth
is
found
;
and
by
the
word
sing
,
is
comprehended
also
,
playing
on
instruments
,
dancing
,
or
any
joyfull
activity
or
acclamation
.
So
that
all
such
as
have
made
their
lawfull
appeal
(
as
congruous
to
that
law
of
the
spirit
)
from
the
judgment
and
determination
of
the
wisdom
of
man
,
unto
that
which
only
consists
in
the
wisdome
and
device
of
God
in
Christ
:
They
receive
such
plenty
thereby
,
and
skill
for
the
use
and
exercise
thereof
,
that
they
become
expert
,
in
handling
all
those
organs
,
iustruments
,
and
exercises
of
joy
and
triumph
,
which
appertaine
and
belong
to
that
spiritual
Tabernacle
and
Temple
,
which
God
builds
,
and
not
man
,
so
as
to
proclaime
and
set
forth
that
harmony
,
and
melodious
consort
,
and
agreement
(
unto
the
world
)
which
is
between
God
and
man
in
that
faith
of
Jesus
Christ
.
Which
is
the
song
of
old
Simeon
,
Mary
,
and
Elizabeth
,
Deborah
,
and
Barack
,
and
of
all
the
Saints
of
God
from
the
beginning
untill
now
;
For
there
is
none
that
can
appeal
unto
God
in
prayer
,
removing
the
cause
from
carnall
reason
into
his
wisdome
,
holding
a
holy
plea
,
in
opening
the
necessities
of
mankinde
unto
God
,
carrying
up
,
and
giving
true
intelligence
of
the
same
unto
him
;
but
that
man
whatever
he
be
,
can
also
bring
down
,
and
distribute
unto
the
world
,
the
true
state
and
condition
of
the
Son
of
God
,
who
is
the
subject
matter
of
the
Gospel
,
and
give
undoubted
intelligence
of
that
peace
and
plenty
which
is
in
the
kingdome
of
God
,
uttering
and
declaring
how
good
the
Lord
is
in
Jesus
Christ
.
Note
then
from
this
point
as
a
conclusion
thereof
;
That
the
true
spirit
of
prayer
and
supplication
,
and
the
spirit
of
Prophesie
and
interpretation
,
are
never
seperated
,
never
were
,
nor
never
shall
be
,
but
are
of
an
eternall
unity
and
conjunction
in
the
faith
of
Christ
;
and
hence
it
is
,
that
the
Elders
and
instructors
of
the
Church
are
brought
in
as
having
the
spirit
of
prayer
,
to
pray
for
the
Church
in
the
next
Verse
following
.
Vers
.
14.
Is
any
sick
among
you
let
him
call
for
the
Elders
of
the
Church
,
and
let
them
pray
over
him
,
annointing
him
with
oyle
in
the
name
of
the
Lord
.
Wherein
we
have
to
consider
;
first
,
a
proposition
;
and
secondly
,
the
answer
thereunto
;
in
the
proposition
observe
.
-
1.
A
disease
,
Is
any
among
you
sick
.
-
2.
The
practice
of
the
party
diseased
,
as
part
of
the
answer
,
and
that
is
,
to
call
for
the
Elders
of
the
Church
.
Then
consider
in
the
rest
of
the
answer
,
or
direction
,
the
practice
of
the
Elders
,
that
is
threefold
.
-
1.
To
pray
over
him
.
-
2.
To
annoint
him
with
oyle
.
-
3.
The
manner
how
,
that
is
,
in
the
name
of
the
Lord
.
1.
FOr
the
first
,
namely
the
proposition
,
If
any
be
sick
among
you
?
This
is
not
spoken
in
way
of
supposition
,
but
in
way
of
certainty
,
and
as
taken
for
granted
:
and
by
sicknesse
we
are
not
to
understand
onely
a
distemper
of
the
body
,
no
nor
yet
some
certaine
sorrow
,
greif
,
or
disquiet
of
the
minde
,
which
the
word
may
seem
to
import
;
but
we
are
to
take
it
as
large
as
Joseph
did
;
when
he
heard
that
his
father
was
sick
,
he
presently
takes
his
two
sons
unto
him
(
as
giving
him
up
for
dead
)
to
be
blessed
in
his
death
and
departure
;
for
it
is
in
this
case
as
it
was
with
Hezekiah
,
when
he
was
sick
unto
death
,
which
if
he
had
not
been
,
his
life
had
never
been
renewed
as
it
was
:
and
as
his
life
was
restored
through
the
spirit
of
prophesie
in
Isajah
,
so
here
the
life
of
the
sick
is
restored
by
the
spirit
of
prayer
in
the
Elders
,
and
as
the
spirit
of
prayer
was
in
Hezekiah
,
else
had
not
the
prophesie
taken
place
,
For
he
turned
his
face
to
the
wall
and
prayed
:
Even
so
is
the
spirit
of
prophesie
conversant
in
this
sick
party
,
or
else
the
prayer
of
the
Elders
cannot
be
effectuall
,
which
spirit
of
prophesie
appears
in
his
calling
for
the
Elders
,
as
foreseeing
health
to
arise
out
of
that
speciall
appointment
and
ordination
of
the
wisdome
of
God
.
And
as
a
miraculous
signe
was
given
at
the
recovery
of
Hezekiah
,
namely
the
Sun
going
back
ten
degrees
in
the
dyall
of
Ahaz
,
that
wicked
King
,
to
declare
that
the
light
and
wisdome
of
the
world
by
which
the
men
thereof
rule
and
reigne
over
their
brethren
goeth
directly
backward
,
and
contrary
to
that
sun
of
righteousnesse
,
light
and
wisdome
proper
unto
the
Saints
:
and
that
it
is
for
ever
so
to
be
considered
,
is
signified
by
those
ten
degrees
,
which
number
hath
the
mystery
of
eternity
taught
in
it
,
for
so
Moses
doth
expound
it
,
saying
,
a
bastard
shall
not
enter
into
the
Congregation
of
the
Lord
unto
the
tenth
generation
,
which
in
the
next
verse
he
concludes
to
be
for
ever
:
Even
so
here
is
the
signe
of
the
holy
unction
given
to
this
sick
party
,
to
signifie
his
reception
from
the
dead
,
even
as
Abraham
received
his
Sonne
as
from
the
dead
in
his
exercise
of
the
Preists
office
in
sacrificing
and
offering
him
up
unto
God
.
This
sicknesse
therefore
is
as
that
of
Lazarus
whom
Jesus
loved
;
for
when
his
sister
told
Jesus
that
he
was
sick
,
it
is
plaine
by
the
record
in
computation
of
the
time
,
that
he
was
then
dead
;
which
Christ
affirmes
is
not
death
,
but
that
way
of
the
operation
,
and
manifestation
of
the
glory
of
God
,
which
onely
and
for
ever
shineth
and
setteth
forth
it selfe
,
through
the
death
of
the
flesh
;
that
is
,
the
death
of
all
humane
and
carnal
reasonings
,
resolutions
,
and
conclusions
,
in
point
of
the
knowledge
of
Jesus
Christ
;
which
sicknesse
or
death
to
all
the
legall
and
litteral
services
,
according
to
the
carnall
law
is
truly
said
to
be
not
unto
death
,
because
it
is
unto
that
eternall
life
of
the
Son
of
God
,
and
a
sicknesse
of
this
nature
we
are
to
understand
in
this
place
,
or
else
we
carnallize
the
sicknesse
,
as
surely
as
Rome
doth
at
this
day
the
Eldership
,
as
also
New-England
,
more
zealously
then
they
,
and
the
reason
is
,
because
the
one
is
Hehetated
with
worldly
pomp
,
and
the
other
is
Persequentissimus
,
but
hath
not
yet
attained
thereunto
.
And
whereas
it
is
said
,
Is
any
sick
among
you
?
or
as
the
word
may
be
read
,
is
any
sick
in
you
?
as
speaking
either
of
person
or
thing
,
as
the
Psalmist
hath
a
phrase
,
help
Lord
,
for
the
fathfull
faile
;
that
word
faithfull
is
used
in
Scripture
sometimes
for
a
true
or
faithfull
person
,
and
sometimes
for
a
true
thing
;
as
if
he
should
say
,
help
Lord
,
for
trueths
faile
,
or
fidelities
faile
;
So
this
word
(
any
)
may
be
taken
for
any
person
or
any
thing
,
as
if
he
had
said
,
is
any
thing
in
you
sick
?
or
are
you
dead
to
any
particular
thing
whatsoever
,
which
worldly
men
make
their
life
and
trade
,
so
that
you
cannot
relish
nor
tast
it
,
no
more
then
a
sick
or
dead
man
can
relish
any
food
,
to
quicken
or
enliven
him
,
be
sure
then
to
use
the
remedy
prescribed
unto
you
,
for
your
health
and
restoration
,
and
your
dayes
shall
be
renewed
with
Hezekiah
,
and
your
life
recovered
with
Lazarus
,
and
you
shall
be
raised
out
of
the
grave
of
all
sin
and
sorrow
;
and
that
is
,
to
call
for
the
Elders
of
the
Church
,
for
they
are
the
resurrection
and
the
life
in
this
point
;
in
which
observe
,
-
1.
What
it
is
to
call
.
-
2.
Who
these
Elders
be
.
-
3.
What
is
the
Church
of
which
they
are
.
1.
Concerning
the
Call
,
the
same
word
is
prefixed
as
before
(
let
him
call
)
&
it
is
of
like
Emphesis
,
that
is
to
say
,
that
through
this
sicknesse
or
death
here
spoken
of
,
it
creates
and
gives
being
in
that
soule
unto
the
life
of
the
Son
of
God
,
and
that
life
is
the
light
of
men
;
by
vertue
of
which
light
he
becomes
a
Seer
,
for
it
hath
the
spirit
of
Prophesie
in
it
,
whereby
he
discerns
wherein
true
health
doth
consist
,
and
knows
what
the
Eldership
is
,
and
where
to
finde
the
true
Church
,
which
is
so
controverted
throughout
the
earth
,
in
all
ages
of
this
present
world
:
so
that
if
this
sick
party
had
not
perfect
vision
,
he
might
wander
from
mountaine
to
hill
,
and
from
the
flood
to
the
worlds
end
,
before
he
could
attaine
the
true
knowledge
thereof
.
For
some
say
,
lo
here
is
Christ
,
and
some
say
lo
there
,
which
we
are
not
to
beleive
neither
the
one
nor
the
other
;
some
say
,
he
is
in
the
desert
;
and
some
say
;
he
is
in
the
mountain
;
and
some
,
in
the
secret
Chamber
:
but
as
the
lightning
shineth
from
one
end
of
heaven
unto
the
other
,
so
is
the
coming
of
the
Sonne
of
man
;
that
is
to
say
,
all
things
that
ever
were
or
shall
be
,
proclaime
his
present
abode
in
man-kinde
either
in
point
of
his
life
,
or
death
,
in
mercy
,
or
else
in
his
severity
,
and
such
are
the
confines
of
the
Church
,
it
is
not
bounded
within
the
circuit
of
time
,
place
,
or
person
,
no
more
then
the
Son
of
God
is
;
for
his
Spouse
holds
proportion
with
himselfe
in
all
points
,
therefore
is
she
admired
as
one
that
looks
forth
as
the
morning
,
faire
as
the
moon
,
clear
as
the
Sun
,
terrible
as
an
Army
with
banners
:
nay
it
is
said
to
be
his
body
,
the
fulnesse
of
him
that
filleth
all
in
all
:
So
that
to
form
and
fashion
a
Church
of
lesse
comprehension
then
Christ
,
will
prove
rather
a
Sinagogue
of
Satan
,
or
cage
of
unclean
birds
,
then
the
spouse
of
Christ
:
so
that
our
Chronologers
deceive
the
world
,
in
framing
a
Christ
onely
by
genealogie
,
not
knowing
what
the
Prophet
meaneth
when
he
saith
,
he
was
taken
from
prison
,
&
from
judgment
,
and
who
shall
declare
his
generation
,
he
was
war
cut
off
from
the
land
of
the
living
,
and
made
his
grave
with
(
or
in
)
the
wicked
,
and
in
the
rich
in
his
death
;
it
seems
Philip
(
that
man
of
war
)
is
not
joyned
to
their
Chariot
(
as
his
name
signifies
.
)
And
so
they
frame
a
Church
not
onely
by
seperation
of
themselves
from
others
by
some
carnall
and
temporary
ceremonies
,
that
they
may
say
,
Stand
by
thy selfe
,
I
am
holier
then
thou
.
If
these
be
their
defences
from
the
wicked
,
they
had
need
carry
them
along
with
them
through
death
,
or
else
the
fence
being
down
,
they
will
go
near
to
come
over
and
feed
with
them
in
the
same
pasture
.
But
this
is
not
all
the
seperation
they
make
,
for
they
divide
the
word
of
God
,
&
seperate
it
,
to
form
their
Church
,
saying
,
that
such
portions
of
the
word
of
God
were
for
the
form
of
the
Church
in
such
an
age
of
the
world
,
&
for
such
people
;
but
now
another
portion
of
it
gives
the
forme
in
our
dayes
,
as
though
the
word
of
God
were
dead
,
or
falne
asleep
unto
the
world
in
some
injunctions
and
promises
,
but
alive
and
awake
in
others
,
whereas
they
may
as
wel
change
and
alter
the
form
and
manner
of
the
being
of
the
Son
of
God
,
as
to
change
and
alter
the
form
,
and
manner
of
being
of
the
Church
of
God
;
for
the
word
of
God
in
whatsoever
it
hath
expressed
,
is
the
will
,
or
law
of
God
,
and
the
will
of
God
cannot
change
,
and
Christ
is
the
end
of
the
law
:
so
that
if
we
fall
short
of
him
in
any
portion
of
the
word
of
God
,
as
though
he
had
been
in
it
,
but
now
is
passed
over
it
,
or
as
though
it
intended
him
,
but
yet
hath
not
brought
him
forth
,
we
make
it
the
word
of
man
,
and
not
the
word
of
God
;
for
mans
reason
is
the
proper
word
of
man
,
even
as
the
wisdome
of
God
in
that
wonderfull
contriving
of
his
Son
,
is
the
word
of
God
;
and
therefore
man
is
said
to
be
made
a
living
,
or
a
speaking
soule
,
or
life
of
speech
,
or
reason
,
whereby
he
transcends
all
other
creatures
excepting
none
;
for
no
Angel
,
that
is
,
messenger
,
or
message
was
ever
sent
from
God
unto
the
world
out
of
man-kinde
.
It
is
true
indeed
,
that
the
word
of
God
hath
expressed
it selfe
,
as
in
divers
Nations
,
Jew
,
and
Gentile
,
in
differing
generations
,
or
genealogies
,
as
Cain
and
Seth
,
Abraham
and
Nahor
,
Jacob
and
Esau
,
and
the
like
,
as
teaching
higher
and
more
transcendant
things
thereby
;
Therefore
to
rest
in
these
as
being
the
intent
and
scope
of
the
Scriptures
,
without
seeing
and
acknowledging
the
life
and
death
of
Christ
in
them
,
both
according
to
the
flesh
,
and
also
according
to
the
spirit
;
we
may
by
as
good
skill
of
interpretation
center
and
terminate
the
minde
of
God
in
making
any
or
all
those
visible
creatures
in
heaven
and
in
earth
,
in
that
proper
work
,
without
having
any
respect
at
all
unto
man
therein
,
and
make
them
the
utmost
and
extreamest
point
of
Gods
thoughts
and
intent
,
which
were
no
better
then
to
disinherit
the
Son
of
God
,
making
a
bastard
and
no
Son
of
him
,
being
they
were
all
made
to
do
service
unto
him
,
and
to
stand
up
,
and
jointly
and
skilfully
point
as
with
the
finger
to
direct
either
to
his
perpetuall
,
life
,
or
death
,
as
being
the
reality
,
and
substantiality
of
them
all
;
the
forme
of
a
Church
therefore
as
constituted
into
particulers
now
in
the
world
,
is
of
no
more
weight
or
worth
in
a
Christian
minde
then
any
other
order
wherein
men
are
conversant
in
wayes
of
civillity
,
so
called
;
for
if
once
we
finde
the
substance
by
the
light
of
that
day
that
springs
from
on
high
,
the
darknesse
of
night
,
and
shadow
flye
away
.
So
as
nothing
looks
amiable
upon
us
,
but
onely
glory
in
the
highest
,
and
peace
in
the
earth
,
to
that
man
of
good
will
who
dwels
in
the
bush
.
It
is
the
spirit
of
Prophesie
therefore
,
or
of
true
interpretation
that
cals
in
the
Eldership
,
which
sees
this
sicknes
or
death
,
to
be
that
renovation
of
the
health
&
life
of
man-kinde
in
Christ
,
from
that
carnall
life
which
the
world
lives
,
from
living
unto
earthly
and
transitory
things
,
to
live
unto
heavenly
and
everlasting
things
,
such
as
abide
for
ever
;
therefore
it
is
said
,
that
fifteen
years
are
added
unto
the
life
of
Hezekiah
,
which
number
consists
of
ten
,
and
five
;
ten
hath
in
it
the
mystery
of
eternity
,
as
hath
been
declared
;
and
five
hath
in
it
the
mystery
of
multiplication
,
signifying
that
variety
and
uncountable
wayes
of
health
and
life
which
in
all
respects
and
ways
of
relation
are
multiplied
and
exercised
in
that
mysticall
body
and
state
of
Christ
.
Therefore
no
speech
of
the
multiplication
of
any
of
Gods
works
till
the
fifth
day
,
to
shew
the
mystery
of
this
number
;
therefore
it
is
that
Joseph
brings
five
of
his
brethren
before
Pharoah
to
signifie
the
multiplication
of
blessings
upon
the
land
by
all
the
family
,
seeing
so
manny
had
come
upon
it
by
his
being
there
as
one
;
the
like
is
in
Benjamins
messe
,
sent
in
by
Joseph
,
five
times
so
much
as
any
of
the
rest
,
to
shew
the
multiplication
of
his
love
to
that
his
brother
,
who
only
came
of
the
beloved
Rachel
,
together
with
himselfe
.
In
the
recovery
out
of
this
sicknesse
,
or
renewing
of
life
from
the
dead
,
we
are
to
consider
what
Christ
saith
,
viz.
Except
the
wheat
corne
dye
,
it
multiplies
not
;
that
is
,
except
Christ
the
seed
of
God
dye
,
he
multiplies
not
;
in
which
we
are
to
know
,
that
divine
nature
simply
considered
in
it selfe
,
is
not
the
seed
of
God
,
no
more
then
the
seed
of
mankinde
is
simply
in
the
male
,
but
respectively
in
male
and
female
,
else
it
produceth
not
,
to
multiply
its
kinde
,
and
every
tree
hath
seed
in
it selfe
,
therefore
the
man
is
not
without
the
woman
,
nor
the
woman
without
the
man
in
the
Lord
.
They
are
but
one
tree
;
that
is
,
one
estate
and
condition
:
even
so
the
seed
of
God
is
whole
Christ
,
God
and
man
made
one
,
and
this
wheat
corne
or
seed
must
dye
,
or
else
it
brings
not
forth
the
true
kinde
and
off-spring
of
the
Son
of
God
;
that
is
,
it
must
be
sick
and
dye
to
all
carnall
and
corruptible
things
,
or
else
it
never
brings
forth
that
multiplyed
fruit
of
the
spirit
which
is
in
Jesus
Christ
.
To
conclude
this
point
,
to
call
(
in
this
place
)
for
the
Elders
is
not
meant
,
the
mendicimonium
of
a
man
,
without
magnanimity
and
courage
,
as
one
crouching
unto
a
course
and
carnall
Elder
made
with
hands
;
that
is
,
set
up
and
created
by
men
,
who
can
come
unto
the
assembly
,
and
a
private
person
;
but
before
it
be
dissolved
,
is
a
pulick
person
,
a
reverend
Elder
.
But
this
call
is
an
anthetique
and
princely
summons
of
a
royall
Prophet
;
for
this
sicknesse
hath
in
it
the
virtue
and
voyce
of
a
summons
to
convent
the
true
physitian
multiplyed
into
an
holy
and
honourable
Eldership
,
the
consultation
and
practice
of
whom
is
the
cure
of
the
soule
,
even
as
the
life
and
frolick
presumption
of
the
arme
of
flesh
hath
in
it
a
sufficient
summons
to
bring
in
the
works
of
unrighteousnesse
to
that
appearance
of
Antichrist
,
who
is
that
poysonfull
dragon
and
destroyer
of
the
soule
.
Yea
this
call
is
the
voyce
of
the
spouse
,
being
dead
to
her
first
husband
,
and
having
forgotten
her
fathers
house
in
the
forsaking
of
all
her
kindred
,
through
which
her
speech
becomes
sweet
,
and
her
countenance
comely
for
ever
.
2.
The
second
point
is
,
who
these
Elders
are
;
They
are
not
the
Elders
of
particular
Congregations
,
composed
and
ordered
by
man
,
under
that
deceivable
terme
of
reformed
Churches
,
as
in
these
days
,
which
are
but
like
to
the
sheards
of
a
potters
vessell
,
which
cannot
be
set
together
or
sodred
,
no
more
then
they
can
ever
bring
themselves
into
unity
;
for
the
spirit
of
that
kingdome
is
divided
in
it selfe
,
and
therefore
can
never
stand
in
the
way
of
that
resurrection
by
Christ
,
but
are
in
the
way
of
that
apostacy
and
fall
of
man
from
his
Creator
,
endeavouring
still
to
become
as
Gods
by
the
wisdome
of
the
flesh
.
We
must
observe
then
,
for
the
clearing
of
this
point
,
who
they
are
which
our
Apostle
writes
unto
in
this
Epistle
,
and
that
is
to
the
twelve
Tribes
in
their
dispertion
,
and
scattering
from
Israel
,
as
carnally
considered
,
for
otherwise
the
Saints
are
never
dispersed
from
the
house
and
temple
of
God
.
And
this
scattering
is
not
into
any
particuler
country
or
kingdome
,
as
into
Assyria
,
Babylon
,
Caldea
,
or
the
like
,
but
over
the
whole
earth
,
even
upon
the
breadth
of
the
land
of
Emanuel
,
therefore
they
are
said
to
be
scattered
abroad
,
as
having
no
confines
set
.
Neither
doth
he
write
to
people
as
of
one
age
,
or
tract
of
time
,
but
as
unto
such
as
shall
live
in
all
ages
of
the
world
;
for
as
the
word
of
God
in
the
beginning
went
not
out
as
to
create
the
Sun
for
one
age
of
the
world
,
but
for
all
ages
;
even
so
the
word
of
the
kingdome
,
the
Gospel
of
God
goeth
not
forth
to
the
dispersed
and
outcasts
of
Israel
(
that
is
,
from
the
wisdome
,
power
,
and
policy
of
the
arme
of
flesh
)
in
one
place
,
or
one
age
,
but
so
as
every
word
of
God
in
its
true
intent
,
concerns
and
fi●s
all
places
and
ages
of
the
world
,
both
in
respect
of
the
word
of
the
curse
,
and
of
the
blessing
:
so
that
to
expound
the
word
of
God
,
as
fitting
for
one
time
,
place
,
age
,
or
person
,
and
not
for
another
,
is
the
wisdome
of
man
that
perisheth
,
and
comes
to
nought
,
and
not
the
wisdome
of
God
,
which
abides
the
same
for
ever
,
and
is
that
light
which
guides
unto
the
Elders
,
who
are
the
onely
governours
and
rulers
of
this
universall
Church
called
into
communion
and
fellowship
with
this
sick
party
:
and
they
are
the
first
borne
of
every
tribe
,
having
upon
them
the
office
of
King
,
Preist
,
and
Prophet
in
every
family
,
and
inferiour
to
that
dignity
;
doth
not
this
sicknesse
call
for
any
to
come
to
visite
it
,
knowing
all
others
to
be
Physitians
of
no
value
,
for
this
kinde
of
sicknesse
summons
none
but
the
first
borne
of
God
into
communion
and
fellowship
with
it
;
that
call
which
Cornelius
gave
to
Peter
,
that
Elder
of
the
Church
,
was
like
unto
this
,
that
when
he
spake
of
that
unction
of
Christ
,
the
spirit
of
God
descended
upon
those
that
heard
it
,
insomuch
that
Peter
challengeth
all
men
,
whether
they
can
forbid
water
that
those
should
not
be
baptized
who
had
received
the
holy
spirit
as
well
as
themselves
;
as
if
he
should
say
,
can
any
deny
the
signe
of
unity
between
Jew
and
Gentile
,
which
is
communion
and
fellowship
,
seeing
they
have
the
ground
and
substance
thereof
,
namely
are
partakers
of
the
spirit
of
God
,
that
holy
anoynting
,
which
is
the
truth
and
substance
of
all
community
;
whether
we
be
present
or
absent
in
body
,
we
are
one
in
that
spirit
of
the
Lord
.
The
word
of
Prophesie
therfore
,
which
is
ever
accompanied
with
prayer
,
as
in
Cornelius
,
or
that
word
of
true
interpretation
of
the
word
of
God
,
knows
how
to
give
summons
unto
,
and
call
in
the
life
and
spirit
of
kingdome
and
Preisthood
into
fellowship
with
it selfe
,
which
is
that
healthfull
spirit
,
or
unction
that
is
by
Jesus
Christ
.
Add
further
,
this
sicknesse
is
the
very
foot
of
the
throne
,
upon
which
that
great
Elder
,
even
the
ancient
of
dayes
sits
;
for
when
Daniel
beholds
through
this
spirit
of
interpretation
,
he
sees
thrones
set
up
;
or
as
the
word
will
bear
,
thrones
cast
down
,
at
you
may
see
how
the
translators
give
it
in
both
phrases
,
signifying
thereby
that
the
power
and
glory
of
the
world
is
cast
down
wheresoever
this
great
Eldership
is
set
up
,
which
is
of
no
lesse
antiquity
then
is
the
eternall
,
that
gives
Judgement
into
the
hands
of
the
Saints
of
the
most
high
,
and
possesseth
them
with
the
kingdome
,
for
none
but
the
eternall
can
give
an
eternall
inheritance
,
and
he
gives
it
not
but
as
he
sits
on
this
throne
,
namely
the
glory
of
man
cast
down
,
and
the
gravity
of
this
ancient
of
days
set
up
,
whose
garments
are
white
as
snow
,
and
the
haire
of
his
head
like
pure
wooll
;
and
such
is
the
royalty
and
authority
of
the
Eldership
here
intended
,
who
are
not
brought
in
by
any
other
call
but
by
the
Prophesie
or
interpretation
of
the
minde
of
God
;
therefore
it
is
,
that
the
vision
speaks
so
punctually
and
particularly
,
where
and
with
whom
Peter
is
to
be
found
.
Note
here
,
that
even
as
the
life
of
the
flesh
,
through
the
crucification
of
the
spirit
,
admits
none
into
unity
,
nor
invests
any
into
its
proper
condition
,
but
onely
such
as
are
of
its
own
kinde
;
so
the
life
of
the
spirit
which
is
in
Christ
Jesus
,
through
the
crucification
of
the
flesh
,
admits
none
into
fellowship
,
nor
invests
any
into
its
proper
state
and
condition
but
its
owne
kinde
.
For
what
is
born
of
the
flesh
is
flesh
,
and
what
is
born
of
the
spirit
is
spirit
;
and
therefore
none
but
the
first-born
of
God
are
of
this
Eldership
,
or
callers
of
them
into
the
exercise
of
their
proper
virtue
and
authority
,
even
as
it
was
with
the
Apostles
when
they
pronounce
peace
;
if
the
son
of
peace
be
not
there
,
their
peace
returns
upon
themselves
,
and
their
abode
is
not
in
that
house
of
family
.
3.
By
these
Elders
then
in
the
third
place
,
we
see
what
we
are
to
understand
by
the
Church
they
are
of
;
that
is
,
that
unity
and
fellowship
which
the
selected
and
chosen
people
of
God
are
of
,
and
have
in
that
fellowship
and
faith
of
Jesus
Christ
,
as
they
are
considered
,
not
in
one
age
,
much
lesse
in
one
Parish
or
company
of
people
gathered
together
,
but
as
they
are
universally
considered
in
all
ages
and
times
of
the
world
.
For
such
as
is
the
extent
of
the
spirit
,
by
which
every
Saint
lives
,
and
of
those
offices
of
Christ
;
by
vertue
whereof
,
the
exercise
of
such
extent
is
the
true
Church
ever
to
be
held
and
taken
,
otherwise
the
Church
is
carnallized
,
and
cast
into
the
mould
of
the
letter
that
kills
,
and
not
into
the
mould
of
the
spirit
that
gives
life
.
So
that
to
thrust
up
Christ
as
into
a
corner
,
as
in
one
age
of
the
world
,
or
to
monopolize
him
amongst
a
handfull
of
people
is
all
one
as
to
put
him
in
the
grave
,
though
with
Nicodemus
a
Ruler
among
the
Jews
,
and
that
rich
man
Joseph
of
Arimethea
,
both
night
Disciples
for
fear
of
the
Jews
;
they
may
seem
to
differ
from
Herod
,
in
that
they
perfume
the
dead
body
and
wrap
it
in
clean
linnen
,
being
affected
therewith
,
but
it
is
but
according
to
the
custome
of
the
Jewish
Sinagogue
,
for
they
put
it
in
the
grave
,
and
roll
a
great
stone
thereupon
,
as
men
without
hope
or
desire
of
the
resurrection
,
having
that
common
spirit
that
now
lives
in
the
world
to
beg
leave
of
the
Pilates
,
and
great
men
thereof
,
before
they
dare
adventure
to
trim
up
the
dead
body
of
Jesus
,
and
fit
it
for
the
Sepulchre
:
But
this
universall
Church
of
which
these
Elders
are
,
is
called
by
the
Apostle
,
mount
Zion
,
the
City
of
the
living
God
,
the
new
Jerusalem
,
the
generall
assembly
and
Church
of
the
first-born
,
which
are
enrolled
in
heaven
.
And
such
as
constitute
and
set
up
a
Church
not
of
this
nature
and
comprehension
,
they
build
it
up
upon
mount
Sinai
,
under
the
terrors
of
the
law
,
and
sprinckle
the
instruments
and
officers
there
of
as
with
the
blood
of
Abel
,
speaking
from
the
ground
,
or
earthly
heart
of
Cain
:
and
not
on
mount
Zion
,
in
that
blood
of
sprinkling
,
which
speaks
better
things
,
in
that
peaceable
agreement
and
reconcilement
of
God
and
man
in
Jesus
Christ
.
Note
here
,
that
where
two
or
three
are
gathered
together
in
any
part
of
the
world
,
or
at
any
time
,
we
deny
it
not
to
be
the
true
Church
of
Christ
;
but
what
is
it
which
gives
it
its
capacity
to
be
that
Church
of
Christ
?
is
it
not
he
who
is
in
the
midst
,
or
in
the
heart
of
them
,
as
the
word
is
,
who
is
no
lesse
then
that
everlasting
father
,
or
that
ancient
of
dayes
;
what
bounds
then
can
be
set
unto
it
lesse
then
that
which
gives
it
its
capacity
,
to
be
such
a
thing
who
extends
himselfe
to
the
whole
family
of
heaven
,
for
unto
him
all
faces
looke
,
and
every
knee
bowes
:
and
if
once
it
be
so
in
our selves
,
we
see
it
in
the
whole
family
and
flock
of
God
in
all
the
elect
.
So
that
the
true
sum
&
volume
of
all
their
doctrine
and
prayers
is
of
no
lesse
extent
,
then
the
whole
mysticall
body
of
Jesus
Christ
,
otherwise
it
is
not
the
word
or
Gospel
of
the
kingdome
,
nor
the
spirit
of
intercession
which
is
by
Jesus
Christ
.
Object
.
But
it
will
be
sayd
,
that
these
things
crncern
the
invisible
Church
,
and
not
the
visible
,
for
the
true
visible
Church
is
otherwise
to
be
considered
.
Answ.
To
which
we
answer
;
that
it
is
a
work
of
as
great
curiosity
to
frame
a
visible
Church
of
Christ
,
as
to
frame
and
compose
a
visible
body
of
Christ
;
therefore
the
Apostle
comparing
the
true
Church
to
a
body
,
sayth
,
For
as
the
body
being
one
hath
many
members
,
and
all
the
members
of
that
body
being
many
,
are
but
one
body
,
so
also
Christ
.
And
agayn
,
hear
what
the
spirit
sayth
by
the
Apostle
John
,
viz.
As
he
is
,
so
are
we
,
even
in
this
world
,
where
he
speaks
of
the
Son
of
God
.
So
that
to
frame
and
compose
a
visible
Church
,
and
to
frame
and
compose
a
visible
Christ
,
are
of
the
same
nature
,
and
of
like
ease
and
difficulty
,
and
are
alike
strange
unto
the
world
,
and
of
the
same
acceptation
to
bring
into
manifestation
and
appearance
.
Yet
we
know
that
Christ
in
both
respects
(
for
otherwise
we
know
him
not
)
is
truly
apparent
and
visible
,
as
also
secret
and
unseen
.
For
Moses
by
faith
saw
him
(
meaning
Christ
)
who
is
invisible
)
that
is
,
he
saw
him
who
is
unseeable
,
and
both
are
really
true
in
a
diverse
respect
.
And
they
who
frame
a
Christ
visible
in
one
age
of
the
world
,
and
not
in
another
,
they
do
by
the
same
argument
conclude
the
visible
Church
to
appear
,
and
to
be
manifest
only
within
the
same
confines
and
precincts
of
time
wherein
Christ
appeared
.
For
the
Church
was
never
known
to
appeare
but
in
the
reall
form
of
Gods
righteousnesse
and
wisdome
,
which
is
Christ
,
for
he
is
the
wisdome
of
God
,
and
the
righteousnesse
of
God
by
saith
,
which
is
the
reality
of
the
Church
:
and
as
for
all
imaginary
Churches
,
we
skill
not
,
for
they
will
vanish
and
come
to
nought
,
together
with
the
professors
of
them
,
as
they
have
done
in
all
ages
.
Again
,
such
as
form
a
Christ
unto
themselves
to
appear
visibly
unto
a
carnall
eye
,
so
as
to
accept
and
approve
of
that
his
way
of
appearance
,
at
the
carnall
and
perfunctory
worshippers
of
the
Jewes
did
.
Know
this
,
that
whensoever
the
true
Christ
appeareth
,
he
will
receive
at
the
hands
of
such
the
same
measure
which
was
measured
out
unto
Jesus
born
of
the
Virgin
,
by
Herod
,
Pontius
Pilate
,
Scribes
,
Pharisees
,
with
the
cry
of
all
the
people
,
saying
,
Crucifie
him
,
crucifie
him
,
away
with
him
,
crucifie
him
.
Even
so
,
they
that
frame
unto
themselves
a
visible
Church
,
so
as
to
appeare
unto
a
carnall
eye
or
understanding
,
as
being
in
a
capacity
to
approve
and
like
well
of
it
,
at
the
least
for
a
certaine
season
.
Whensoever
the
true
Church
makes
it selfe
visible
,
it
shall
receive
like
measure
at
the
hands
of
such
persons
,
to
the
utmost
of
their
power
and
ability
,
as
Christ
did
when
he
appeared
unto
the
Jewes
:
For
in
such
persons
,
and
in
that
spirit
is
the
zeale
of
persecution
properly
founded
in
the
visible
and
apparant
exercise
thereof
.
Moreover
they
that
form
a
visible
Church
,
as
not
having
the
invisible
vertue
alike
efficatious
in
every
part
and
member
thereof
,
they
also
form
unto
themselves
a
visible
Christ
to
appear
,
without
aving
the
compleat
vertue
of
the
wisdome
and
power
of
God
in
all
respects
in
him
,
either
in
point
of
his
being
,
or
in
the
order
and
manner
of
his
being
;
and
this
is
that
great
Image
of
Nebuchadnezzar
which
hath
beeen
so
long
erected
and
set
up
in
the
world
,
where
the
Scriptures
are
traditionally
acknowledged
and
read
,
which
all
must
bow
down
unto
at
the
noise
of
their
instruments
and
institutions
,
or
else
the
fiery
tryall
must
passe
upon
them
that
obey
not
:
Only
this
is
our
comfort
,
that
the
Son
of
God
will
so
appear
with
them
,
or
in
them
,
that
so
much
as
a
smell
of
that
zeal
or
fiery
fume
and
wrath
of
the
world
shall
not
appeare
upon
them
,
but
serve
only
to
the
destruction
of
such
as
are
zealous
actors
in
such
matters
of
the
worlds
melody
.
The
next
point
is
the
exercise
of
the
Elders
,
and
the
first
is
,
they
pray
over
him
,
or
for
him
,
or
without
any
wrong
to
the
Text
with
him
;
that
is
,
in
communion
and
fellowship
with
him
;
for
there
was
never
prayer
of
faith
made
unto
God
,
out
of
which
any
elect
or
chosen
vessel
was
excluded
;
the
reason
is
,
because
every
acceptable
prayer
hath
in
it
the
vertue
of
the
intercession
of
Christ
,
otherwise
it
is
not
in
his
name
and
authority
,
and
the
spirit
of
Christ
neglects
not
any
one
that
appertayns
to
his
mysticall
body
;
for
if
it
should
,
that
soule
could
never
be
inspired
with
the
spirit
of
prayer
,
without
which
there
is
no
participation
in
the
mediation
of
the
Son
of
God
,
and
then
no
acceptation
with
the
Father
;
therefore
prayer
is
communicative
to
all
the
Saints
,
if
it
be
as
the
prayer
of
faith
,
it
is
as
the
life-blood
running
into
all
the
veyns
of
the
whole
body
;
for
none
can
enter
into
the
holy
place
but
he
that
carries
all
the
Tribes
upon
his
heart
;
it
is
not
our
temporary
and
private
wants
,
which
can
bring
forth
a
faithfull
prayer
to
God
;
for
as
prophesie
is
not
of
any
private
spirit
or
interpretation
,
but
holy
men
speake
as
they
are
moved
by
the
holy
Ghost
,
of
like
publique
spirit
is
true
prayer
.
So
that
this
sick
party
is
in
unity
with
the
prayer
here
spoken
of
;
for
the
eldership
of
this
Church
,
or
that
eternized
fellowship
in
the
ancient
of
dayes
,
never
appears
unto
any
in
that
miraculous
vertue
of
healing
,
but
in
way
of
unity
with
the
party
healed
.
Therefore
it
is
,
that
Christ
will
have
the
stone
rouled
away
from
the
Sepulchre
,
that
nothing
interpose
betwixt
Lazarus
and
himselfe
,
when
he
restores
him
from
death
to
life
.
Also
Elisha
will
be
shut
up
in
the
same
roome
with
the
widows
sonne
,
when
hee
rayseth
him
up
from
the
dead
;
and
Paul
the
Apostle
falls
upon
Eutichus
and
embraceth
him
,
when
he
brings
his
spirit
into
him
agayn
.
Furthermore
,
where
this
true
Eldership
appears
,
it
ever
communicates
a
like
vertue
to
every
individuall
of
the
body
,
for
the
spirit
is
not
received
by
measure
;
for
that
which
in
it selfe
is
emence
,
cannot
be
received
by
measure
;
they
that
go
about
to
perswade
men
that
some
have
a
greater
portion
of
the
spirit
,
and
some
have
a
lesse
measure
thereof
,
they
may
upon
as
good
grounds
perswade
men
that
some
shall
be
saved
,
and
be
happy
and
blessed
a
long
time
,
and
some
a
shorter
time
;
for
if
the
spirit
of
God
in
any
poynt
of
our
salvation
be
subject
to
measure
in
latitude
,
it
is
as
truly
subject
to
be
measured
and
bounded
in
longitude
,
and
then
salvation
is
voyd
,
which
is
the
doctrine
of
the
most
of
our
Elders
in
these
dayes
:
but
the
spirit
of
glory
and
of
God
,
that
rests
upon
the
Saints
through
this
sicknesse
and
suffering
,
is
neither
given
out
nor
received
by
measure
,
but
is
unmeasurable
in
all
its
operations
,
whether
in
prayer
or
in
prophesie
;
for
they
are
so
neare
in
allyance
,
that
that
which
is
the
spirit
of
Prophesie
in
Eliah
(
in
the
history
)
in
his
shutting
up
of
the
heavens
,
and
restraining
them
from
raine
;
and
also
in
the
opening
of
them
,
to
give
rayn
in
abundance
,
is
sayd
here
by
our
Apostle
in
this
Chapter
to
be
prayer
:
Prayer
therefore
and
Prophesie
are
of
like
nature
,
and
of
like
fame
in
the
the
house
of
God
;
so
that
to
prefer
one
before
the
other
,
or
to
contayne
the
one
,
harder
to
be
attayned
then
the
other
;
or
that
one
is
of
more
use
in
the
Church
then
the
other
,
is
not
according
to
the
judgment
of
God
,
but
only
in
humane
wisdome
,
and
the
Serpents
subtilty
and
policy
,
that
things
are
so
carryed
in
the
world
to
lead
men
along
in
blindnesse
,
by
speaking
of
the
word
of
God
in
such
unknown
languages
,
which
are
not
to
be
heard
in
the
house
of
God
;
for
there
is
no
office
of
Christ
whatsoever
,
or
exercise
of
his
spirit
,
that
one
ought
to
be
preferred
before
another
,
only
the
call
of
God
makes
every
one
chief
and
principall
in
its
time
and
season
.
If
men
would
well
consider
this
,
they
might
as
well
lay
out
money
upon
their
children
in
the
Schools
to
learn
them
to
pray
,
as
to
teach
them
to
preach
,
in
case
the
Spirit
of
God
might
be
bought
for
money
.
But
the
poynt
is
,
that
true
Prayer
and
Prophesie
do
give
and
proclaym
a
like
honour
,
vertue
and
power
to
Christ
in
whomsoever
he
appears
:
and
they
are
so
near
a
kin
,
that
the
Apostle
appoynts
one
and
the
same
law
in
the
exercise
of
them
both
;
that
is
,
in
prayer
and
prophesie
the
man
is
to
be
uncovered
,
and
in
prayer
and
prophesie
the
woman
is
to
be
covered
.
And
it
is
●suall
in
Scripture
to
use
one
phrase
that
signifies
both
,
as
in
the
Psalms
;
Let
God
arise
prayer-wise
;
or
as
the
word
may
be
as
truly
read
,
God
will
arise
,
or
God
shall
arise
,
and
his
enemies
shall
be
scattered
(
prophetically
.
)
The
reason
is
,
because
none
but
a
Seer
can
be
a
supplicant
,
if
he
behold
not
the
thing
by
the
spirit
of
interpretation
or
prophesie
,
to
give
a
true
form
unto
it
;
he
can
never
sue
for
it
,
because
he
knows
not
what
it
is
.
To
conclude
this
point
,
this
act
of
the
Elders
may
either
be
taken
to
pray
with
him
,
or
prophesie
with
him
;
for
we
see
the
spirit
of
God
useth
them
indifferently
,
the
one
for
the
other
,
as
in
that
instance
of
Eliah
which
he
brings
in
,
in
teaching
this
doctrine
,
for
the
one
is
as
healthfull
and
necessary
for
the
recovery
and
well-being
of
the
soule
,
as
the
other
,
and
of
as
wonderfull
and
miraculous
effect
for
remission
and
confirmation
,
and
cannot
be
in
exercise
by
any
,
either
the
one
or
the
other
,
but
as
it
is
accompanyed
with
the
holy
oyle
,
even
that
annoynting
which
teacheth
all
things
,
and
hath
no
need
to
be
taught
of
man
;
that
is
,
it
hath
no
need
of
humane
skill
,
which
fals
infinitely
short
of
that
which
it
brings
the
soule
unto
,
and
instructs
and
teacheth
it
in
,
and
that
leads
us
to
the
second
poynt
in
the
exercise
of
the
Elders
,
They
annoynt
him
with
oyle
.
3.
This
sick
party
therefore
,
or
all
such
as
are
dead
to
the
law
of
the
letter
,
or
carnall
command
;
that
is
,
to
the
word
of
God
,
as
it
is
formed
and
fashioned
,
through
the
wisdome
,
art
,
and
skill
of
humane
principles
,
which
the
Schools
of
Learning
among
the
sons
of
men
in
the
world
are
only
exercised
in
,
and
conversant
about
,
or
else
they
should
undermine
their
owne
foundations
,
and
so
let
fall
their
building
;
for
Gods
wisdome
once
layd
in
the
descention
of
the
Son
of
God
,
overthrows
it
all
,
as
it
comes
of
the
Serpent
,
and
so
is
Satanicall
folly
.
But
we
must
know
,
that
the
Eldership
of
Israel
consists
of
the
first-born
of
God
,
and
no
other
,
unto
whom
the
Scriptures
look
in
the
first-born
of
every
Tribe
or
family
of
Israel
,
to
instruct
us
in
that
family
which
the
Apostle
speaks
of
,
that
the
whole
&
every
part
thereof
is
named
,
or
hath
its
renown
and
authority
only
of
,
and
from
the
Father
of
our
Lord
Jesus
Christ
,
as
Paul
affirms
to
the
Ephesians
,
as
being
of
no
other
but
of
his
true
and
proper
off-spring
,
so
as
to
make
a
difference
of
the
sons
of
God
(
none
excepted
)
as
one
being
of
greater
eminency
,
birth
,
breeding
,
or
excellency
,
then
another
,
is
to
cast
reproach
upon
that
one
only
father
of
whom
every
one
is
named
that
appertayns
to
that
family
,
as
though
he
were
not
of
like
power
and
glory
,
with
respect
unto
them
all
;
or
as
though
he
changed
his
act
in
producing
of
his
only
son
,
which
tends
to
nothing
else
,
but
to
make
the
seed
of
the
bond-wman
heire
with
the
seed
of
the
promise
,
and
guil
efully
to
give
the
wicked
interest
in
the
promise
,
whereas
the
word
of
the
curse
is
only
their
inheritance
.
But
the
children
of
this
off-spring
having
the
name
of
this
one
Father
called
upon
them
,
or
they
called
by
his
name
holy
and
blessed
for
ever
,
every
one
as
a
first-born
of
God
,
bearing
his
name
and
authority
,
is
King
,
Priest
,
and
Prophet
(
by
vertue
thereof
)
in
the
family
,
and
there
cannot
be
any
inferiour
among
such
,
as
to
whom
God
communicates
himselfe
in
the
whole
off-spring
;
nor
can
one
be
in
account
and
reckoning
before
another
,
For
of
his
owne
will
begate
he
us
by
the
word
of
truth
,
that
we
should
be
the
first
fruits
of
him
,
who
is
no
lesse
then
the
eternall
father
.
So
that
it
is
impossible
that
this
Eldership
should
appear
,
and
not
be
annoynted
with
the
holy
oyle
,
for
it
is
their
proper
patrimony
and
birth-right
,
and
therefore
they
ever
appeare
invested
therewith
,
which
ever
carries
in
it
the
same
vertue
of
healing
this
sick
party
in
all
ages
and
times
of
the
world
;
and
a
like
miraculous
recovery
and
restauration
,
where-ever
they
are
called
for
by
the
spirit
of
true
interpretation
or
prophesie
;
for
they
cannot
with-hold
,
but
must
impart
to
every
one
in
the
family
that
which
themselves
are
blessed
withall
:
For
none
can
know
what
is
the
right
of
the
first-born
of
God
,
and
be
possessed
therewith
,
but
he
must
freely
impart
it
to
every
one
in
the
family
.
For
the
Spirit
of
Christ
is
ever
like
it selfe
in
all
ages
,
only
men
deceive
themselves
by
mistake
of
the
variety
of
figures
,
wherein
God
in
one
Christ
,
or
holy
annoynting
commends
himselfe
unto
us
,
doting
upon
the
shadow
wherein
the
substance
is
wrapped
up
as
under
Moses
vale
,
and
they
see
it
not
,
nor
can
endure
the
glory
and
shine
thereof
But
to
whomsoever
Christ
unveyles
himselfe
,
hee
imparts
whole
and
compleat
salvation
to
every
one
,
else
it
cannot
be
the
salvation
of
God
;
for
he
,
or
it
,
cannot
be
divided
,
and
therefore
the
holy
unction
is
alike
shed
forth
to
every
one
in
this
Kingdome
:
and
they
that
have
it
,
must
of
necessity
annoynt
every
one
into
whose
fellowship
they
are
called
,
according
to
the
nature
of
the
call
of
this
sick
party
,
if
they
be
Elders
,
having
it
by
right
of
inheritance
,
of
whom
it
may
be
said
,
Thou
art
my
son
,
this
day
have
I
begotten
thee
:
For
the
day
wherein
Christ
is
begotten
,
or
the
day
of
salvation
,
or
of
the
Saviour
,
as
the
word
will
beare
,
is
like
the
seventh
day
in
the
Creation
,
whereunto
neither
evening
nor
morning
are
annexed
,
as
to
the
rest
of
the
dayes
,
for
it
is
ever
the
same
where
in
the
Son
is
begotten
,
even
an
eternall
light
or
day
:
Therefore
this
Eldership
knowing
it
to
be
the
birth-day
of
the
Son
of
God
,
in
that
resurrection
of
the
dead
,
they
cannot
with-hold
the
whole
Kingdome
,
nor
any
priviledg
,
prerogative
,
or
royalty
thereof
,
from
any
one
that
appertayns
or
belongs
thereunto
.
The
use
and
benefit
of
the
holy
unction
therefore
is
not
yet
ceased
,
for
then
the
kingdome
of
God
should
cease
;
for
all
things
in
it
that
ever
were
,
are
,
or
shall
be
in
it
taken
and
understood
according
to
the
mind
of
God
,
are
of
the
same
duration
that
the
kingdome
it selfe
is
,
which
must
be
as
ancient
as
the
King
himselfe
.
But
the
carnallizing
of
the
word
of
God
in
that
and
all
things
is
ceased
unto
us
,
according
to
the
Leviticall
services
,
the
Kingdom
&
Priest-hood
thereof
holding
no
proportion
with
the
Kingdom
&
Priest-hood
of
our
Melchisedech
:
For
men
may
as
well
go
about
to
divide
the
Red
Sea
,
with
a
materiall
rod
or
wand
,
as
to
poure
oyle
upon
a
sick
body
,
to
give
him
health
and
forgivenesse
of
sins
:
Let
us
know
therefore
,
that
such
as
trade
in
materiall
oyle
,
water
,
bread
,
wine
,
gestures
and
vestments
,
they
are
such
as
serve
in
the
oldnesse
of
the
letter
that
kills
its
subjects
,
and
not
in
the
newnesse
of
the
spirit
which
gives
life
to
them
that
are
exercised
therein
:
And
to
make
a
difference
between
the
histories
of
Christ
and
his
Apostles
,
as
being
more
cleer
,
and
to
be
practised
in
the
letter
,
then
the
histories
of
Moses
and
the
Prophets
,
it
is
a
meer
trick
and
device
to
deceive
the
world
;
for
the
one
hath
as
great
a
vaile
upon
it
as
the
other
,
and
needs
the
same
spirit
of
interpretation
to
open
it
;
For
Christ
himselfe
uttered
his
minde
in
parables
,
and
without
a
parable
(
saith
the
Text
)
spake
be
nothing
.
We
conclude
then
,
that
every
Saint
of
God
having
received
that
spirit
of
antiquity
which
only
makes
an
Elder
or
Governour
in
the
kingdom
of
God
;
without
which
,
no
true
Saintship
or
holinesse
,
being
a
spirit
of
Princely
rule
,
dominion
,
undaunted
courage
and
fortitude
in
the
things
of
God
,
whatsoever
he
may
appeare
to
be
in
the
eyes
of
the
world
,
and
judgment
of
men
,
yet
he
is
one
that
sheds
forth
the
holy
oyle
,
having
the
materials
of
which
is
consists
,
and
skill
to
compose
the
ingredients
,
according
to
the
device
of
wisdome
,
or
that
word
of
God
which
he
pours
out
in
prayer
and
prophesie
,
to
the
healing
of
the
sick
,
strengthening
of
the
weak
,
quickning
of
the
dead
,
and
acquitting
of
the
soul
from
the
guilt
of
sinne
,
in
all
such
who
finde
themselves
dead
unto
all
such
things
as
men
naturally
live
unto
,
as
they
are
the
proper
off-spring
of
the
earthly
man
:
and
these
Elders
do
ever
acknowledg
as
great
an
excellency
,
and
no
lesse
miraculous
act
in
him
that
receives
the
unction
,
as
in
him
that
pours
it
out
;
for
none
but
the
first-born
of
God
(
whose
right
it
only
is
)
can
receive
it
,
nor
can
any
of
lesse
authority
,
or
more
inferiour
off-spring
shed
it
forth
.
Object
.
But
some
will
say
,
That
this
doctrine
denies
that
order
set
in
the
society
of
man-kinde
,
consisting
of
superiour
,
and
inferiour
.
Answ.
To
this
we
answer
;
that
the
order
set
in
nature
in
poynt
of
sexe
,
age
,
gifts
,
place
,
&c.
they
are
all
as
significant
intelligencers
of
higher
,
and
more
noble
and
durable
things
;
for
as
it
was
in
the
creation
of
all
things
in
the
beginning
,
so
it
is
now
in
this
poynt
,
there
being
respect
had
unto
man-kind
in
every
particular
work
of
Gods
▪
hand
,
for
whose
use
and
service
they
were
all
created
,
and
he
the
last
,
as
being
the
end
and
scope
of
them
all
,
who
was
indeed
that
Microco
sinus
in
himselfe
as
the
very
sum
and
Epitomy
of
them
all
:
Even
so
man
in
himself
considered
,
or
with
respect
unto
any
creature
,
act
,
or
thing
,
unto
which
he
may
stand
in
any
relation
whatsoever
to
things
in
heaven
or
in
earth
,
he
hath
therein
a
proper
respect
unto
the
Son
of
God
,
Jesus
Christ
,
poynting
at
,
and
leading
unto
him
,
even
as
all
other
creatures
had
a
proper
aspect
upon
man-kind
for
whom
they
were
made
:
and
whensoever
the
thing
taught
by
(
which
is
the
Son
of
God
)
appeareth
,
who
is
the
truth
and
substance
of
them
all
;
then
the
shadows
fly
away
,
and
are
of
no
more
validity
nor
value
to
a
knowing
and
inlightned
mind
,
which
carries
some
resemblance
of
the
body
and
substance
,
but
holds
no
weight
,
value
,
or
considerable
worth
with
the
same
;
therefore
when
ever
Christ
appears
,
who
is
the
end
and
substance
of
the
law
,
then
doth
the
letter
betake
it selfe
to
its
respitillian
wings
,
and
is
no
more
,
in
point
of
any
account
or
reckoning
with
the
sonnes
of
God
,
who
weigh
and
measure
all
things
according
to
that
law
of
the
spirit
of
life
which
is
in
Jesus
Christ
.
For
the
unity
and
conjunction
of
God
and
man
simply
considered
,
is
that
reall
and
substantiall
Chaos
,
or
unformed
thing
,
taught
unto
us
by
that
in
the
beginning
,
which
no
mind
or
heart
of
man
can
so
light
up
it selfe
as
to
give
a
comely
form
unto
the
same
,
or
deck
it
with
ornaments
pleasing
unto
a
meer
Creature
,
that
is
,
that
God
should
be
made
man
,
and
become
a
creature
,
who
is
the
Creator
of
all
things
;
or
that
man
being
a
creature
,
should
be
made
the
Son
of
God
,
he
that
creates
all
things
,
without
whom
nothing
is
made
.
Now
the
wisdome
of
the
spirit
of
God
brooding
upon
this
deep
,
as
in
the
beginning
,
brings
forth
all
the
ornaments
of
Christ
in
his
unity
,
offices
,
vertues
,
relations
,
and
operations
whatsoever
,
who
indeed
is
that
Microcosmus
,
furnished
and
adorned
with
all
those
super-eminent
excellencies
and
glory
of
the
son
of
God
,
being
that
world
whereof
his
kingdome
doth
consist
,
which
is
the
world
to
come
,
or
else
it
could
not
be
happinesse
unto
the
inhabitants
thereof
,
if
it
were
not
to
come
as
really
as
now
it
is
:
For
as
he
was
before
the
earliest
time
that
can
be
reckoned
,
or
retreated
,
and
fallen
back
unto
,
even
so
he
will
be
,
or
is
to
come
,
beyond
the
latest
houre
that
ever
can
be
marched
unto
hereafter
.
And
in
this
Chaos
drawn
out
unto
these
ornaments
,
and
beautified
with
these
honourabe
and
eternall
vertues
in
Christ
,
the
order
of
God
,
or
the
God
like
order
doth
consist
,
who
is
that
God
of
order
,
and
not
of
confusion
;
and
the
most
eminent
and
strictest
order
in
the
worlds
account
,
besides
this
,
is
reall
confusion
:
Yea
,
that
Babylon
the
great
,
the
mother
of
harlots
,
which
the
Scriptures
forewarns
us
of
:
and
this
order
ariseth
,
and
is
drawn
out
of
the
Chaos
of
God
and
man
being
made
one
,
through
that
wisdome
or
spirit
of
the
creature
brooding
upon
the
same
deep
of
the
said
Chaos
,
drawing
it
out
into
the
lines
and
lineaments
proper
to
the
principles
and
capacities
of
a
creature
,
wherein
the
letter
of
the
word
doth
consist
,
adorning
it selfe
with
the
excellencies
and
abilities
of
the
creature
,
and
not
of
God
the
Creator
;
in
which
respect
it
is
sayd
to
be
a
house
of
mans
building
,
and
not
of
Gods
:
And
this
is
the
proper
order
and
reformation
of
the
world
,
stood
for
,
and
maintained
to
this
day
by
Schools
,
Libraries
,
and
Records
,
by
Art
,
study
,
and
Law
;
by
policy
,
experiments
,
and
force
of
arms
,
unto
which
the
most
eminent
and
sublime
order
and
institution
of
the
wisdome
and
spirit
of
God
,
are
as
a
formlesse
Chaos
,
and
most
dangerous
gulfe
:
and
this
wisdome
or
device
of
man
hath
arguments
according
to
its
proper
sphear
it
works
in
,
as
punctuall
and
proper
for
the
conservation
and
binding
over
of
it selfe
unto
destruction
,
as
the
wisdome
of
God
hath
in
that
way
of
Christ
,
for
the
laying
down
of
his
life
unto
salvation
.
We
thwart
not
then
the
order
and
instinct
of
any
creature
,
but
give
it
its
proper
due
for
which
it
was
made
,
which
is
either
to
give
intelligence
,
by
breathing
out
its
proper
life
in
the
souls
of
the
Saints
,
in
directing
unto
another
in
whom
the
order
of
heaven
and
earth
,
which
abides
for
ever
is
established
,
or
else
to
retayn
its
own
proper
life
,
which
is
earthly
,
in
the
expiration
of
the
life
of
the
spirit
of
God
,
whereby
it
becomes
a
builder
of
the
tower
of
Babylon
,
the
one
receives
instruction
from
the
world
,
in
the
expiration
of
the
life
of
it
in
himselfe
,
it
becoming
as
a
crucified
,
and
dead
carkasse
unto
him
,
whereby
he
is
made
alive
unto
God
;
and
the
other
receives
instruction
from
the
kingdome
of
God
,
in
the
expiration
of
the
life
of
all
the
things
thereof
in
himselfe
,
so
as
it
is
made
by
his
wisdome
,
as
a
crucified
and
dead
thing
unto
him
,
whereby
he
is
made
alive
unto
the
world
,
and
the
things
thereof
,
adorning
and
supplying
of
himselfe
with
the
arm
of
flesh
,
and
so
becomes
as
truly
Satanicall
,
as
the
Saints
become
holy
and
godly
.
It
is
no
more
wrong
therefore
to
look
upon
the
glory
and
goodlinesse
of
man
,
as
the
flower
of
grasse
,
or
thing
of
nought
;
when
Christ
was
made
manifest
,
then
it
was
wrong
to
the
rest
of
the
creatures
,
when
man
was
made
as
Lord
of
them
all
;
which
before
that
,
the
bruit
beaste
of
the
field
might
seem
to
have
dominion
of
the
earth
.
Those
therefore
that
would
have
the
shadows
of
the
night
to
retayn
some
excellency
in
their
place
,
and
not
to
flye
away
when
that
Sun
of
righteousnesse
ariseth
,
and
sheweth
forth
himselfe
.
Let
such
make
their
opinion
good
unto
the
world
,
by
retayning
of
like
delight
in
,
and
having
like
esteem
of
such
rattles
and
baubles
in
the
time
of
their
Seniority
,
as
they
delighted
themselves
with
in
the
dayes
of
their
minority
,
and
so
much
in
answer
to
the
objection
.
3.
The
third
poynt
is
the
practice
of
the
Elders
,
and
that
is
the
manner
how
they
annoynt
the
sick
party
,
and
that
is
in
the
name
of
the
Lord
,
or
into
the
power
and
authority
of
the
Lord
Christ
;
for
by
this
unction
we
are
gathered
up
,
and
are
all
drunke
into
one
spirit
of
Jesus
Christ
:
So
that
men
may
as
fittingly
preach
the
wisdome
of
man
to
be
no
better
then
the
understanding
of
a
bruit
beast
,
as
to
teach
that
the
spirit
of
a
Christian
is
inferiour
to
the
wisdome
of
God
in
Christ
,
for
they
are
one
,
as
the
wisdome
of
man
is
one
.
Therefore
the
actions
of
a
Christian
spring
from
the
proper
Edicts
and
Institutions
of
God
according
to
the
law
of
faith
,
with
respect
unto
those
relations
and
operations
established
between
God
and
man
in
Christ
,
or
in
the
unction
,
and
not
from
those
relations
and
respects
which
naturall
instincts
and
humane
wisdom
hath
founded
and
set
up
between
creature
and
creature
,
which
the
beasts
of
the
field
,
and
fowles
of
the
ayre
are
for
the
most
part
inclinable
unto
,
as
well
as
man-kind
:
So
that
there
is
something
that
is
proper
unto
God
only
,
that
is
a
relative
in
all
the
actions
of
a
Christian
,
or
else
it
is
not
done
by
the
law
of
faith
,
which
stands
in
all
terms
of
relation
between
God
and
man
,
and
not
between
creature
and
creature
:
and
thereby
is
every
Christian
made
Lord
of
all
,
which
otherwise
they
could
not
be
;
for
by
this
means
no
creature
can
lay
claym
unto
them
,
but
they
are
only
the
Lords
,
the
obligatious
standing
only
between
God
and
man
,
in
that
law
of
faith
or
subsistance
of
God
and
man
in
one
,
by
the
unction
,
which
is
Christ
.
Secondly
,
the
actions
and
demeanors
of
a
Christian
,
have
in
them
the
effect
of
Gods
power
and
authority
,
as
well
as
spring
from
such
a
root
;
so
that
they
prove
fruitful
,
either
to
be
a
savour
of
life
unto
life
,
or
of
death
unto
death
.
The
doctrine
,
wayes
,
and
counsell
of
a
Christian
have
a
certain
vertue
of
God
in
them
to
produce
life
unto
life
unto
them
that
are
saved
,
or
to
work
life
in
life
(
as
the
word
may
be
read
)
in
others
;
for
they
bring
forth
in
the
chosen
of
God
a
life
which
hath
all
manner
of
livelinesse
infolded
and
wrapped
up
therein
;
for
as
the
wisdome
of
God
is
sayd
to
be
a
manifold
wisdome
,
so
is
the
life
of
God
a
manifold
life
,
which
can
never
be
unfolded
and
made
manifest
unto
the
uttermost
,
for
then
it
were
not
infinite
and
eternall
:
So
that
if
the
Gospel
bring
forth
and
produce
the
life
of
Faith
,
it
hath
the
life
of
hope
in
it
,
and
in
all
things
that
can
be
hoped
for
;
which
as
they
are
obtained
,
every
one
is
as
a
tree
of
life
:
If
it
produce
love
,
there
is
wrapped
up
therein
the
life
of
the
love
of
all
lovely
relations
,
as
Father
,
Son
,
Husband
,
Wife
,
love
of
all
kinds
of
friendship
,
and
the
like
;
If
it
bring
forth
the
life
of
joy
,
there
is
wrapt
up
therein
the
life
of
all
joyfull
things
;
in
the
life
of
prosperity
there
is
the
life
of
all
prosperous
ways
:
so
that
whatsoever
the
Gospel
works
in
the
soul
,
there
is
involved
therein
all
of
that
kind
that
ever
can
come
into
use
and
exercise
;
so
that
it
is
a
bundle
of
life
which
none
but
the
wisdome
of
God
and
the
power
of
God
can
ever
bind
up
together
,
or
bring
forth
.
Againe
,
if
a
Christian
or
the
Gospel
(
for
they
are
co-apparent
,
and
were
never
one
without
another
)
produce
and
bring
forth
death
in
any
,
it
is
death
unto
death
,
or
(
death
in
death
)
there
is
one
death
involved
and
wrapped
up
in
another
unto
eternity
,
which
can
never
be
found
out
to
the
uttermost
,
and
yet
no
particular
way
of
death
doth
ever
asswage
from
the
height
and
extreamest
terrour
of
it
,
nor
stand
aside
,
as
to
permit
an
intermission
,
but
only
so
,
as
to
give
way
or
being
in
another
,
to
exercise
its
vertue
in
the
full
force
and
terrour
thereof
:
So
,
as
the
King
of
fear
changing
his
countenance
in
point
of
wrath
,
may
give
the
greater
onset
,
and
breed
a
fresh
and
unexpected
trouble
and
terrour
in
the
soule
,
that
it
shall
never
be
inured
or
acquainted
with
any
particular
terrour
,
so
as
to
abate
the
present
sence
of
a
heavy
and
infinite
displeasure
,
which
nothing
but
Gods
power
and
authority
in
that
way
of
the
Curse
can
possibly
bring
to
passe
;
therefore
this
unction
invests
into
the
effect
of
Gods
power
and
authority
,
in
that
way
of
his
Sonne
Christ
Jesus
our
Lord
,
and
therefore
he
brings
in
the
royall
effect
and
power
of
prayer
in
the
next
place
.
Vers
.
15.
And
the
prayer
of
faith
shall
save
the
sicke
,
and
the
Lord
shall
raise
him
up
:
and
if
hee
have
committed
sinnes
,
they
shall
be
forgiven
him
.
Wherein
observe
for
order
;
-
1.
What
manner
of
prayer
this
is
,
and
that
is
,
the
prayer
of
faith
.
-
2.
The
act
or
power
of
it
what
it
doth
,
and
that
is
three-fold
.
-
1.
It
saves
the
sicke
,
it
hath
the
power
of
salvation
in
it
.
-
2.
It
raiseth
up
as
from
the
dead
:
And
the
Lord
shall
raise
him
up
.
-
3.
It
hath
in
it
the
power
of
pardon
:
If
he
have
committed
sins
,
they
shall
be
forgiven
him
.
FIrst
,
for
the
manner
of
prayer
here
used
,
and
that
is
,
The
prayer
of
faith
,
for
that
only
is
this
healing
prayer
,
it
hath
the
vertue
of
health
in
it
.
By
Faith
then
,
we
are
not
to
understand
a
notional
perfection
,
as
having
Christ
only
as
the
object
of
it
,
as
the
common
opinion
is
,
but
we
are
to
understand
it
as
the
Apostle
defines
it
;
namely
,
that
i●
is
the
Hypostacis
,
or
subsistance
,
not
only
of
things
unseen
and
hoped
for
,
but
also
in
present
being
,
&
demonstration
;
for
so
much
our
Apostle
affirms
of
it
,
that
it
is
the
subsistance
of
things
hoped
for
,
and
the
demonstration
of
things
not
seene
;
that
is
,
it
is
the
present
being
of
things
that
are
also
to
come
,
for
they
are
unto
eternity
:
and
it
is
a
demonstrative
argument
(
as
the
word
there
signifies
)
which
makes
things
to
be
in
present
appearance
that
yet
are
not
seen
;
for
the
depth
of
Gods
counsels
can
never
be
sounded
,
but
are
infinitely
as
a
treasury
to
be
brought
forth
,
which
things
are
not
made
good
,
but
only
in
the
Son
of
God
,
who
only
can
say
,
Before
Abraham
was
,
I
am
,
and
yet
am
to
come
:
So
that
prayer
consists
not
of
a
request
made
by
a
meere
creature
unto
the
invisible
God
:
But
it
is
an
appeale
made
by
the
Son
of
God
,
who
consists
of
humane
nature
and
divine
(
as
the
common
phrase
is
)
God
and
man
as
one
simple
act
,
undissolvable
,
and
eternall
creation
.
Therefore
it
is
sayd
,
that
we
know
not
how
to
pray
as
we
ought
,
but
the
spirit
it selfe
maketh
intercession
for
us
.
Now
there
is
no
spirit
of
God
considerable
,
disjoyned
from
the
spirit
of
man
,
no
more
then
there
can
be
a
Christ
destitute
of
humane
nature
;
therefore
it
is
sayd
,
That
he
that
is
joyned
unto
the
Lord
is
one
spirit
:
For
God
and
man
in
Christ
are
never
separated
,
no
more
then
the
Father
and
the
Son
can
be
divided
,
for
they
are
but
one
estate
and
condition
in
which
the
wisdome
of
God
,
together
with
all
his
proper
and
native
excellencies
do
consist
:
So
that
there
is
no
Christ
or
Annoynted
considerable
,
but
as
consisting
of
divine
and
humane
nature
,
or
aptitudes
to
do
.
Therefore
the
spirit
of
God
maketh
request
,
but
it
is
with
groanings
or
sighes
which
are
proper
unto
man
:
and
they
are
sayd
to
be
sighes
not
utterable
,
because
there
is
in
prayer
a
sighing
or
breathing
out
of
life
,
as
the
last
breath
,
never
to
be
resumed
or
taken
in
againe
in
regard
of
that
spirit
living
to
any
carnall
or
corruptible
thing
,
and
this
is
a
thing
can
never
be
uttered
by
any
unbeliever
,
for
they
never
sigh
,
as
sending
out
their
last
breath
,
in
regard
of
ever
living
agayn
to
the
law
of
the
flesh
,
therefore
not
utterable
by
any
that
is
destitute
of
the
spirit
of
God
.
Again
,
there
is
a
sigh
in
prayer
as
being
the
last
breath
,
and
utter
cessation
of
life
in
the
men
of
the
world
,
which
is
never
resumed
or
taken
in
again
,
and
that
is
the
breathing
out
of
the
life
of
the
spirit
in
the
wicked
,
never
to
live
unto
God
,
in
any
spirituall
or
heavenly
vertue
proper
to
the
Sonne
of
God
,
of
which
there
is
an
utter
dissolution
and
cessation
in
the
men
of
the
world
,
and
this
is
unutterable
also
,
for
it
can
never
be
uttered
or
expressed
in
the
state
of
Christianity
,
where
the
spirit
of
Christ
resides
and
dwels
;
and
the
prayer
of
faith
cannot
be
expressed
but
with
respect
unto
these
twayn
;
the
one
is
life
lost
in
the
Saints
;
that
is
,
the
life
of
the
flesh
,
but
it
is
extant
in
the
men
of
the
world
,
which
is
no
lesse
then
that
spirit
of
Sathan
,
or
that
dying
life
of
the
Devill
,
and
this
gives
demention
unto
that
from
which
we
are
ransomed
and
delivered
:
and
the
other
is
life
lost
in
the
men
of
the
world
,
but
extant
in
the
Saints
of
God
,
which
is
no
lesse
then
the
life
of
the
Son
of
God
,
that
holy
one
or
(
Saint
of
Israel
)
and
this
gives
demention
unto
that
whereunto
we
are
delivered
,
and
whereunto
we
are
brought
.
It
is
not
a
part
therefore
,
but
whole
Christ
that
makes
an
appeale
in
prayer
,
namely
from
that
which
the
Son
of
perdition
is
,
unto
that
which
the
Son
of
God
is
:
and
of
such
extention
and
comprehension
is
true
prayer
,
or
else
it
is
not
that
prayer
of
faith
which
is
effectuall
;
nor
can
it
be
said
otherwise
to
be
that
spirit
of
intercession
which
interposeth
it selfe
,
and
comes
between
that
depth
of
death
,
and
that
height
of
life
,
as
in
the
participation
of
them
both
,
as
being
freed
from
the
one
,
and
set
in
the
other
,
that
is
,
Death
,
as
God
is
considered
,
what
he
is
,
through
that
wisdome
of
the
creature
in
that
man
of
sin
,
and
life
,
as
man
is
considered
in
the
wisdome
of
God
,
in
that
man
of
God
the
Lord
our
Righteousnesse
,
the
Saints
therefore
can
truly
say
,
Out
of
the
deeps
have
I
cryed
unto
thee
O
Lord
:
and
in
that
acknowledgment
confesse
themselves
to
be
set
upon
the
mountaine
of
Gods
holinesse
,
though
it
be
paradoxicall
unto
the
world
.
Quest.
But
if
whole
Christ
be
the
supplicant
,
God
and
man
,
to
whom
then
doth
he
appeal
,
to
himselfe
or
to
another
.
Answ.
Not
to
another
,
as
in
point
of
reallity
of
subsistance
and
being
,
for
it
is
one
that
pleads
,
and
also
gives
Judgement
,
and
determins
the
cause
;
But
he
prayeth
unto
another
,
with
respect
unto
the
reallity
of
the
distinction
of
glory
,
for
supplication
and
answer
are
truly
twaine
in
the
same
hypostasis
,
for
the
glory
of
the
supplicant
is
one
,
and
the
glory
of
the
suppleo
is
another
,
and
these
give
being
each
to
other
,
else
they
are
not
nor
can
subsist
,
for
either
of
them
cease
to
be
without
its
relative
,
so
that
prayer
must
consist
of
them
both
,
else
it
ceaseth
to
be
prayer
,
for
the
supplicant
humbly
prostrates
the
cause
in
the
necessity
of
,
and
with
respect
unto
supply
,
which
is
the
glory
of
its
office
so
to
doe
.
And
the
suppleo
yeelds
relief
,
and
supplies
the
necessity
,
and
it
is
the
glory
of
its
office
so
to
do
:
and
if
either
of
these
be
wanting
in
a
Christian
spirit
,
it
subsists
not
,
because
it
is
not
the
spirit
of
the
Son
of
God
,
in
whom
is
power
to
forgive
sins
,
as
well
as
to
make
supplication
for
pardon
.
So
that
the
glory
of
the
speaker
in
prayer
,
or
pleader
of
the
cause
before
the
Judge
of
all
the
earth
,
is
one
reall
glory
,
and
the
glory
of
the
sentence
passed
thereupon
,
is
another
real
glory
,
but
both
but
one
act
of
the
law
,
the
glory
of
the
speaker
in
prayer
as
Daniel
calls
it
)
is
to
open
the
cause
,
holding
plea
upon
true
principles
unto
the
point
of
issue
,
now
Christ
is
the
end
and
issue
of
the
law
in
all
points
of
relation
and
causes
depending
between
God
and
man
whatsoever
.
Againe
,
the
glory
of
the
Judge
is
to
passe
sentence
,
according
to
the
law
in
the
point
of
issue
,
so
that
the
cause
pleaded
,
and
Judgement
given
,
is
but
one
act
of
the
law
,
which
is
Christ
;
and
in
case
either
of
these
be
wanting
in
a
Christian
,
he
ceaseth
to
be
that
law
of
the
spirit
of
life
which
is
in
Christ
Jesus
our
Lordship
,
and
is
become
that
law
of
sin
and
death
.
So
that
the
party
praying
,
and
the
party
prayed
unto
,
are
one
in
point
of
hypostacis
and
being
,
and
the
party
or
office
of
prayer
,
and
the
party
or
office
of
hearing
,
or
answering
,
are
twain
,
in
point
of
the
variety
in
reallity
of
glory
,
for
God
and
man
are
compleatly
in
unity
in
them
both
,
else
Christ
is
divided
.
Even
as
it
is
said
,
that
it
is
a
more
blessed
thing
to
give
then
to
receive
,
which
the
Apostle
affirms
to
be
the
saying
of
Christ
,
though
we
finde
no
such
place
in
Scripture
,
in
so
many
words
;
so
that
it
may
seem
that
the
whole
Gospel
or
speech
of
Christ
is
summed
up
therein
,
namely
in
giving
and
receiving
,
as
he
saith
to
his
Disciples
,
in
sending
them
out
to
preach
,
freely
you
have
received
and
freely
do
you
give
;
so
that
it
is
a
more
blessed
thing
to
give
then
to
receive
;
that
is
,
it
is
another
thing
,
a
further
glory
,
a
various
vertue
in
the
Sonne
of
God
,
as
if
he
should
say
,
it
is
a
blessed
thing
to
receive
;
moreover
,
or
furthermore
,
it
is
a
blessed
thing
to
give
,
for
the
one
is
the
blessing
of
giving
,
and
hath
its
reall
and
peculiar
blessednesse
really
consisting
therein
,
and
the
other
is
the
blessing
of
receiving
and
hath
its
reall
and
peculiar
blessednesse
really
consisting
therein
,
and
one
of
these
cannot
be
without
the
other
,
for
no
giver
without
a
receiver
,
and
no
receiver
without
a
giver
,
and
each
of
them
hath
whole
Christ
exercised
therein
,
that
only
blessed
one
;
&
therefore
as
the
hearingeare
,
and
the
seing
eye
are
both
alike
of
the
Lord
,
so
it
is
true
of
giving
and
receiving
,
and
the
difference
stands
onely
in
the
variety
of
glory
,
even
as
in
the
three
witnesses
that
bear
record
in
heaven
,
no
other
disproportion
can
be
found
.
For
a
naturall
man
can
neither
perceive
so
as
to
give
,
nor
effect
so
as
to
receive
the
things
that
are
of
God
,
for
they
are
spiritually
to
be
discerned
,
and
apprehended
,
and
said
hold
of
,
for
none
knows
the
things
of
God
but
the
spirit
of
God
,
no
more
then
any
other
creature
can
know
the
spirit
of
a
man
but
onely
he
that
is
of
his
own
kinde
.
And
it
is
the
Son
of
God
onely
that
knows
the
father
,
and
it
is
the
Son
only
that
reveals
him
,
for
no
man
knowes
the
father
but
the
Son
,
and
he
to
whom
the
Son
reveales
him
.
We
conclude
then
,
that
prayer
consists
of
whole
Christ
,
and
that
both
in
point
of
petition
,
as
also
in
the
answer
,
otherwise
it
is
not
this
prayer
of
faith
:
and
therefore
it
is
,
that
prayer
is
of
that
validity
and
force
as
to
do
such
mighty
things
as
are
here
attributed
unto
it
.
As
First
saves
the
sick
,
it
hath
the
vertue
and
power
of
salvation
annexed
unto
it
,
which
can
be
ascribed
unto
nothing
but
unto
Christ
alone
,
who
never
was
nor
can
be
known
but
in
the
exercise
of
an
office
,
for
it
is
the
vertue
and
power
of
the
spirit
of
God
that
makes
manifest
the
Son
of
God
,
and
it
is
he
alone
that
saves
,
for
he
hath
salvation
.
Therefore
it
is
said
,
deliver
my
soul
from
the
sword
,
my
darling
,
or
as
the
word
signifies
,
my
alonely
soule
(
as
having
no
copartner
)
from
the
power
of
the
dog
,
and
it
is
he
that
comes
meek
and
lowly
,
as
the
Prophet
Zachariah
saith
,
saving
himself
,
and
not
another
;
for
as
the
father
and
the
Son
are
one
,
so
is
the
Lord
and
the
Disciple
one
;
the
Saviour
and
the
saved
are
one
,
else
Christ
should
not
be
God-man
.
Salvation
then
is
in
prayer
,
as
the
Scriptures
testifie
,
and
the
time
is
come
that
every
one
,
or
whosoever
call
on
the
name
of
the
Lord
shall
be
saved
;
many
teach
that
salvation
is
only
by
faith
,
that
neither
know
what
faith
nor
salvation
is
,
for
faith
hath
salvation
in
it
onely
as
it
is
,
that
hypostacis
and
subsistance
of
the
Son
of
God
;
and
so
Paul
teacheth
faith
without
works
;
that
is
,
without
the
works
of
the
law
,
which
he
calls
dead
works
,
because
the
life
and
spirit
of
the
Son
of
God
is
not
in
them
:
but
our
Apostle
James
ascribes
salvation
unto
works
,
and
declines
faith
,
as
being
the
beliefe
of
devils
;
that
is
,
such
faith
as
hath
not
the
powerful
operations
of
God
working
in
and
together
with
it
,
so
that
there
is
compleat
salvation
in
any
proper
work
or
operation
of
the
Son
of
God
,
as
well
as
in
faith
;
therefore
Christ
concludes
,
that
the
great
work
and
operation
of
God
to
be
in
faith
,
for
faith
is
not
without
the
works
of
God
,
nor
the
works
of
God
without
faith
.
We
are
also
said
to
be
saved
by
hope
,
as
well
as
by
either
faith
or
work
,
there
is
salvation
also
in
love
,
for
it
is
the
fulfilling
of
the
law
:
and
where
the
law
is
compleat
and
full
,
there
can
be
no
condemnation
,
but
perfect
acquittance
and
salvation
;
yea
God
is
love
,
and
he
that
dwells
in
love
dwells
in
God
,
and
God
in
him
,
which
canot
be
without
salvation
;
yea
salvation
is
in
patience
,
for
he
that
continues
to
the
end
shall
be
saved
,
so
that
we
are
saved
by
it
.
Furthermore
we
are
saved
by
wisdome
;
for
the
poor
man
by
his
wisdome
saves
the
whole
City
of
God
,
though
his
wisdome
be
despised
,
and
his
words
not
heard
by
the
wise
of
the
world
.
And
to
conclude
this
point
,
salvation
is
in
prayer
,
it
saves
the
sick
,
because
it
is
the
subsistance
of
the
mediator-ship
of
the
Son
of
God
,
which
is
ever
one
and
the
same
,
where
,
when
,
or
in
whom-soever
it
appears
,
although
it
be
so
little
in
use
,
and
so
lightly
accounted
of
in
these
days
wherein
we
live
.
Secondly
,
it
hath
in
it
the
vertue
and
power
of
the
resurrection
from
the
dead
,
as
it
is
said
,
the
Lord
shall
raise
him
up
:
there
is
in
prayer
a
Lord-like
authority
,
to
rise
out
of
that
grave
of
sin
and
sorrow
,
of
death
and
destruction
,
so
as
none
shall
have
dominion
over
it
to
keep
it
under
,
for
it
cannot
be
held
of
death
,
but
it
will
remove
the
stone
from
the
Sepulchre
,
and
deface
and
break
open
the
seal
of
Herod
himselfe
,
though
set
upon
it
by
the
cheif
Preists
and
Pharisees
,
making
it
as
sure
as
they
can
;
it
will
make
the
house
of
the
carnall
Jews
to
shake
,
when
the
Apostles
of
Christ
are
gathered
together
,
or
brought
into
unity
and
harmony
by
that
reconciling
spirit
of
interpretation
.
It
will
make
the
foundations
of
the
Prison
to
shake
,
where
the
spirit
of
our
great
Apostle
is
infringed
,
casting
open
the
doors
,
and
laying
wast
such
power
to
the
astonishment
of
the
Jaylors
themselves
,
whoever
they
may
be
;
yea
it
will
raise
Peter
up
out
of
the
dungeon
,
and
cause
his
chains
to
fall
off
from
his
hands
to
his
own
admiration
and
wonder
.
In
a
word
,
prayer
hath
in
it
the
power
and
vertue
of
the
resurrection
,
because
it
is
the
breathing
of
the
Son
of
God
returned
from
death
to
life
;
this
word
behold
he
prayeth
,
was
an
argument
sufficient
to
prove
Paul
change
from
a
Saul
,
and
to
be
risen
up
out
of
that
grave
and
puddle
of
the
Jewish
,
litteral
,
and
carnall
worships
,
and
from
that
deadly
spirit
of
persecution
which
ever
accompanies
such
maner
of
services
.
Thirdly
,
prayer
hath
in
it
the
power
of
pardon
and
forgivenesse
of
sins
;
for
if
he
have
committed
sins
they
shall
be
forgiven
him
,
or
in
the
present
tence
as
the
word
will
bear
,
they
are
forgiven
him
;
that
is
,
to
every
one
that
partakes
in
this
prayer
of
faith
.
To
commit
sin
here
is
to
be
understood
in
a
two-fold
respect
,
that
is
negatively
,
and
affirmatively
,
of
which
the
breach
of
law
being
sin
,
doth
consist
;
now
to
sin
,
and
prove
a
delinquent
in
omitting
,
and
not
doing
that
which
is
required
,
is
to
neglect
and
leave
undone
that
which
the
carnal
commandement
according
to
the
strict
spirit
of
a
Pharisee
calls
for
;
such
sin
,
or
missing
of
the
rule
of
the
carnall
commandement
standing
in
outward
ordinances
is
here
to
be
understood
,
which
is
the
onely
sin
condemned
by
a
carnall
Jew
,
and
this
law
the
prayer
of
faith
doth
rout
,
ravell
,
undo
,
and
abrogate
,
with
respect
unto
the
obligation
thereof
in
the
true
intent
of
a
Pharasaical
Jew
.
And
against
this
law
doth
true
prayer
sin
,
in
all
its
supplications
,
intercessions
,
and
requests
;
for
the
prayer
of
faith
observes
not
in
the
least
in
any
point
,
that
law
of
the
spirit
of
bondage
,
which
onely
obligeth
to
the
law
of
the
flesh
,
nor
can
it
keep
and
perform
that
spirit
of
enmity
which
Christ
Jesus
nailes
to
his
Crosse
and
slays
in
himselfe
,
and
therefore
a
sinne
in
a
Saint
,
in
way
of
negation
,
against
the
affirmative
part
of
the
law
of
the
flesh
.
Againe
,
there
is
a
sin
committed
affirmatively
,
and
that
is
by
reall
acting
and
doing
,
according
to
the
law
of
the
spirit
of
life
which
is
in
Christ
Jesus
our
Lord
,
which
the
wisdome
of
man
in
that
carnall
law
forbids
,
and
that
under
the
penalty
of
errour
,
schism
,
heresie
,
pride
,
blasphemy
,
and
death
it self
.
For
every
point
of
the
law
of
the
spirit
rightly
composed
according
to
the
prin
ciples
and
grounds
of
faith
,
is
most
heinous
,
wicked
,
detestable
,
sinfull
,
and
abominable
in
the
eyes
of
a
carnal
man
.
Now
the
breach
,
disannulling
,
and
abrogating
of
the
carnall
command
(
for
which
the
Jewes
so
hated
Christ
)
is
the
truth
of
the
matter
,
the
reality
,
and
ever
carries
in
it
the
remission
,
pardon
and
forgivenes
of
sins
in
the
Saints
,
as
surely
as
the
breach
of
the
law
of
the
spirit
,
and
that
everlasting
Covenant
of
God
carries
in
it
,
guilt
,
crime
,
and
is
the
condemnation
of
the
world
.
For
every
sin
and
blasphemy
against
the
Son
of
man
(
that
is
,
against
the
wisdome
,
will
,
power
,
and
authority
of
the
arme
of
flesh
)
shall
be
forgiven
,
or
it
is
forgiven
,
for
it
hath
the
acquittance
,
general
discharge
,
and
release
in
it self
:
but
he
that
speaks
aagainst
the
holy
spirit
,
that
is
,
against
that
law
of
the
spirit
,
or
spirituall
estate
of
that
holy
one
of
God
,
it
shall
never
be
forgiven
;
that
is
,
he
that
breaks
the
law
of
the
spirit
,
in
any
word
,
or
thing
,
as
the
phrase
imports
,
it
hath
in
it
that
guilt
which
can
never
be
wiped
out
,
neither
in
this
world
,
that
is
,
in
time
present
,
nor
in
the
world
,
or
time
,
that
is
to
come
;
or
not
in
this
world
,
that
is
,
in
the
conscience
of
the
party
so
made
guilty
;
nor
in
the
world
to
come
,
that
is
,
in
that
sentence
of
the
righteous
Judge
which
doth
for
ever
adjudg
and
condemn
it
,
so
that
as
the
breach
of
the
spiritual
law
hath
in
it
an
eternall
guilt
unseperably
and
enevitably
fastned
unto
it
and
accompaning
the
same
,
even
so
hath
the
breach
or
abrogation
of
the
carnall
law
,
an
everlasting
pardon
,
and
acquittance
before
God
fastned
unto
and
ever
accompaning
the
same
.
Note
in
this
point
that
the
Levitical
law
which
the
Apostle
apposeth
to
the
law
of
an
endlesse
life
,
doth
not
condemn
,
because
men
fall
short
in
some
particulars
of
the
fulfilment
of
the
same
,
but
it
condemns
,
and
is
death
unto
him
that
walks
according
to
the
same
,
or
lives
thereafter
.
Therefore
our
Apostle
saith
,
If
ye
live
after
the
flesh
ye
shall
dye
;
that
is
,
if
yee
live
according
to
the
law
of
the
carnall
commandement
,
for
by
it
no
flesh
can
be
justified
;
or
if
yee
minde
the
things
of
the
flesh
;
that
is
(
as
the
word
signifies
)
if
ye
frame
,
form
,
or
fashon
things
unto
your selfe
according
to
the
carnall
command
,
art
,
or
reason
of
man
,
concerning
the
affairs
of
God
,
it
is
death
;
but
to
live
after
the
spirit
;
that
is
,
the
law
of
the
spirit
,
or
spirituall
law
is
life
and
peace
;
or
to
minde
the
things
of
the
spirit
,
that
is
,
to
form
,
frame
,
and
fashion
things
spiritually
,
that
is
life
and
peace
;
and
as
the
one
of
these
is
sin
according
to
mans
wisdome
,
and
his
accounts
,
even
so
is
the
other
sin
according
to
Gods
wisdome
,
and
his
reckoning
and
account
,
judgement
,
and
doom
passed
upon
it
by
an
eternall
and
unchangeable
sentence
.
There
is
pardon
then
,
and
power
of
forgivenesse
in
prayer
,
because
it
is
God
that
sitteth
upon
that
throne
of
grace
judging
unto
justification
,
who
then
shall
condemn
?
for
it
the
spirit
of
grace
and
supplication
,
whereof
prayer
doth
consist
,
yea
it
is
the
Son
of
God
who
is
justified
?
who
then
shal
lay
any
thing
to
the
charge
of
Gods
chosen
,
that
holy
one
of
God
?
For
wherever
the
spirit
and
vertue
of
Christ
is
,
there
is
power
to
forgive
sins
;
therefore
he
saith
(
to
stop
the
mouth
of
those
legall
Pharisees
)
whether
is
it
easier
to
say
,
thy
sins
are
forgiven
,
or
to
say
take
up
thy
bed
and
walke
,
but
that
you
may
know
that
the
Son
of
man
hath
power
to
forgive
sins
on
earth
;
therefore
I
said
unto
thee
,
arise
,
take
up
thy
bed
and
go
thy
way
into
thine
house
.
So
that
to
preach
the
Gospel
to
the
restauration
of
the
soule
from
the
policy
;
that
is
,
from
the
fear
,
terrors
,
and
tremblings
of
the
law
,
as
at
Mount
Sinai
,
to
bring
it
unto
Zion
,
giving
strength
to
take
up
that
and
carry
it
unto
its
proper
place
,
as
that
man
carried
his
bed
into
the
proper
place
,
which
is
his
house
,
which
before
had
carried
him
extravagantly
,
and
diseasedly
abroad
;
wheresoever
the
Gospel
exerciseth
its
power
to
raise
up
any
to
walk
in
the
way
of
God
,
before
others
,
in
prayer
or
prophesie
,
or
any
appointment
of
God
according
to
the
nature
and
season
of
it
,
as
that
man
is
said
to
walk
before
them
all
to
their
admiration
;
wheresoever
the
Gosplel
is
ministred
to
that
effect
,
there
is
also
in
that
ministration
power
to
forgive
sin
,
for
the
one
is
of
like
case
,
and
of
like
difficulty
as
the
other
is
,
yea
they
are
both
in
one
act
;
for
he
that
can
preach
the
Gospel
to
carry
sin
into
its
proper
place
(
which
must
be
done
or
else
the
Gospel
is
not
truly
preached
)
he
must
of
necessity
remove
it
from
the
chosen
of
God
,
which
is
the
true
remitting
and
passing
of
it
over
unto
another
.
He
that
hath
power
therefore
to
preach
the
Gospel
to
the
healing
of
the
Conscience
of
the
palsie
,
sicknesse
,
or
tremblings
of
the
law
in
the
dead
works
thereof
,
or
works
of
death
,
that
man
hath
power
to
forgive
sins
on
earth
,
for
they
are
inseperable
,
and
Christ
in
that
place
alluded
unto
,
makes
them
one
;
for
first
he
saith
,
son
thy
sins
be
forgiven
thee
:
and
in
the
rehearsall
of
it
he
saith
,
his
speech
was
,
arise
take
up
thy
bed
and
walk
,
go
thy
way
into
thy
house
.
And
we
know
that
Christ
saith
to
his
Disciples
,
whose
sins
ye
remit
they
are
remitted
,
and
whose
sins
ye
retaine
they
are
retained
:
And
again
,
what
ye
binde
on
earth
is
bound
in
heaven
,
and
what
ye
loose
on
earth
,
is
loosed
in
heaven
:
to
walk
and
work
therefore
in
the
things
of
God
according
to
the
power
intended
by
the
word
of
God
,
are
of
greater
concernment
then
they
would
think
;
for
to
preach
the
Gospel
,
in
the
revelation
of
the
minde
and
will
of
God
as
to
an
onely
Son
,
or
to
present
our
supplications
to
God
as
a
father
from
the
minde
and
disposition
of
an
onely
son
,
are
of
no
lesse
authority
and
power
then
to
to
give
sins
;
for
to
pray
with
the
spirit
,
and
to
pray
with
the
understanding
also
;
that
is
,
to
pray
according
to
the
mystery
of
Christs
meditation
,
and
yet
with
that
wisdome
and
skill
of
expression
,
as
to
unfold
and
explaine
it
in
the
minds
of
others
,
that
they
may
ascend
up
unto
God
together
therewith
,
as
Manoa's
Angel
in
the
flame
of
the
sacrifices
;
this
,
and
to
pardon
sin
,
are
of
like
power
skill
,
and
,
authority
,
and
a
like
weight
lies
upon
both
to
whomsoever
communicates
in
them
.
For
to
pardon
sin
is
not
to
change
or
alter
the
minde
of
God
toward
that
party
,
but
to
explaine
and
interpret
the
minde
of
God
concerning
that
party
,
which
minde
and
will
of
God
is
the
same
in
that
one
faith
of
the
Son
of
God
to
all
the
chosen
of
God
,
and
wheresoever
it
is
rightly
unfolded
and
made
manifest
in
the
proclamation
of
peace
and
reconciliation
of
God
and
man
in
one
;
if
the
Son
of
peace
be
there
,
he
accepteth
and
receivet
the
same
as
the
right
of
his
inheritance
.
If
the
Elders
pray
or
prophecy
unto
health
therefore
,
they
pray
or
prophesie
to
the
remission
of
sins
,
in
whomsoeve
,
commucates
in
the
same
,
his
sins
are
forgiven
him
.
To
conclude
this
point
,
it
concerns
us
,
then
to
know
what
sin
is
,
that
we
may
rightly
conceive
of
it
,
as
it
is
pardonable
,
and
also
as
it
not
pardonable
,
for
there
is
a
sin
(
saith
the
Apostle
John
)
which
is
not
unto
death
,
or
which
is
not
in
death
,
that
is
,
it
is
not
in
that
way
of
death
;
and
there
is
a
sin
that
is
in
death
,
I
do
not
say
that
you
shall
pray
for
it
;
that
is
,
you
shall
not
pray
for
the
pardon
of
it
,
because
it
is
not
to
be
pardoned
;
for
where
Christ
is
once
crucified
in
the
spirit
,
he
never
is
to
live
in
that
heart
according
to
the
spirit
,
no
more
then
where
he
is
once
crucified
in
the
flesh
,
he
never
lives
in
that
heart
according
to
the
flesh
.
Therefore
in
the
next
place
he
exhorts
us
unto
the
confession
of
our
faults
,
in
the
true
acknowledgement
of
them
one
to
another
.
Vers
.
16.
Confesse
your
faults
one
unto
another
,
and
pray
one
for
another
,
that
ye
may
be
healed
;
the
effectuall
fervent
prayer
of
a
righteous
man
availeth
much
.
In
these
observe
,
-
1.
An
exhortation
consisting
of
two
parts
,
-
1.
To
confesse
faults
one
to
another
.
-
2.
To
pray
one
for
another
.
-
2.
The
end
wherefore
;
That
ye
may
be
healed
.
-
3.
A
reason
,
ground
,
or
cause
drawn
from
the
nature
of
prayer
,
which
is
two-fold
.
-
1.
It
is
effectuall
.
-
2.
It
is
fervent
.
-
4.
The
qualitie
of
the
person
praying
;
that
is
,
A
righteous
man
.
-
5.
The
issue
or
event
of
such
prayer
;
It
avayleth
much
.
1.
ANd
first
for
confession
of
faults
,
sins
,
or
oberations
from
a
law
;
For
where
no
law
is
,
there
is
no
transgression
,
for
sinne
is
the
transgression
of
a
law
,
or
as
the
word
is
,
the
withoutnesse
of
a
rule
.
Now
there
is
the
law
of
the
flesh
,
or
carnall
commandement
,
which
is
the
law
of
sinne
and
death
:
and
there
is
the
law
of
the
spirit
,
or
power
of
faith
,
which
is
the
perfect
rule
of
righteousnesse
,
or
law
of
the
spirit
of
life
in
Christ
Jesus
.
Now
the
carnall
commandement
or
perfunctory
and
fading
ordinances
may
be
broken
,
yea
abrogated
and
nayled
to
the
crosse
,
as
that
which
is
against
us
,
and
yet
forgiven
;
for
every
breach
or
piercing
through
of
the
sonne
of
man
;
that
is
,
mans
institutions
and
appoyntments
composed
by
that
carnall
law
,
shall
be
forgiven
,
or
are
forgiven
;
for
the
disannulling
of
mans
wisdome
,
and
in
that
respect
to
become
a
foole
,
is
the
establishment
of
Gods
wisdome
,
in
the
removall
of
all
guilt
and
condemnation
from
the
soule
.
And
there
is
the
law
of
the
spirit
,
or
of
that
holy
Ghost
,
which
if
a
man
speake
a
word
against
intentionally
,
or
blaspheme
and
pierce
through
;
that
is
,
abrogate
or
make
a
nullity
of
it
,
It
shall
never
be
forgiven
neither
in
this
world
nor
in
the
world
to
come
;
that
is
,
neither
in
the
present
mind
and
conscience
of
him
that
so
doth
,
nor
in
that
holy
mind
and
judgment
of
Christ
,
from
passing
sentence
against
it
,
being
so
remote
,
and
at
such
a
distance
from
it
,
and
contrary
unto
it
;
for
the
abrogation
of
the
law
of
the
spirit
is
no
lesse
then
to
disannull
that
wisdome
of
God
in
Christ
;
by
which
device
only
the
sin
and
guilt
of
the
sons
of
men
is
taken
away
,
and
no
other
way
,
for
else-where
the
redemption
of
the
soule
ceaseth
for
ever
.
Confession
of
sins
then
one
to
another
:
This
phrase
one
to
another
is
of
like
nature
,
as
when
Moses
cast
down
his
rod
on
the
earth
of
Aegypt
,
it
became
(
or
as
the
word
is
)
it
was
to
a
Serpent
;
when
it
was
on
the
ground
,
it
was
a
Serpent
,
a
quite
contrary
thing
then
when
it
is
in
his
hand
,
or
Ministry
;
the
one
declaring
the
Dragons
fury
,
in
that
government
of
Pharaoh
in
Aegypt
,
and
the
other
that
rod
or
scepter
in
the
rule
of
Christ
,
as
that
Shepheard
and
feeder
of
Israel
,
as
the
word
rod
signifies
a
Scepter
.
So
that
when
we
confes
sin
,
that
is
,
the
breach
of
the
law
of
the
spirit
in
the
world
,
through
the
observation
of
the
carnall
command
,
where
Christ
is
bereaved
of
all
his
proper
vertues
&
operations
of
his
spirit
,
it
is
unto
another
;
that
is
,
that
state
is
become
another
thing
(
as
Moses
rod
was
)
then
the
son
of
God
;
for
it
is
that
son
of
perdition
,
even
Sathan
himselfe
,
though
under
the
figure
of
an
Angell
of
light
,
in
the
eye
of
the
men
of
the
world
.
Again
,
when
we
confesse
sin
;
that
is
,
the
breach
or
abrogation
of
the
law
,
or
carnall
command
,
that
Christ
is
bereaved
and
dispoyled
of
all
glory
,
power
,
and
vertue
of
the
arm
of
flesh
:
so
that
his
own
arm
saves
and
gets
the
victory
,
not
by
might
,
nor
by
power
,
but
by
my
spirit
,
saith
the
Lord
of
hosts
.
We
confesse
,
this
sinne
against
the
carnall
command
,
unto
the
unity
of
the
spirit
,
and
the
fulfilling
of
the
law
of
Christ
,
or
of
that
rule
of
righteousnesse
that
is
by
faith
in
him
,
which
is
to
another
;
that
is
,
to
another
thing
,
state
,
and
condition
then
that
of
the
letter
that
stands
in
outward
observations
,
temporary
engagements
,
and
performances
,
and
this
is
that
one
and
alone
good
thing
desirable
,
that
Christ
of
God
that
carrieth
and
abideth
for
ever
.
To
confesse
sin
therefore
,
or
to
make
profession
of
any
thing
;
that
is
,
to
praise
or
acknowledge
it
,
is
to
give
the
thing
its
nature
and
properties
unto
the
utmost
extent
,
and
so
it
must
be
here
to
an
utter
contrariety
,
vast
and
perpetuated
distance
of
the
law
of
the
flesh
,
and
that
of
the
spirit
,
otherwise
we
contradict
the
command
of
God
,
by
plowing
with
an
oxe
&
an
asse
together
,
by
wearing
a
garment
of
linnen
and
woollen
,
and
by
sowing
our
field
with
two
kinds
of
seed
.
Quest.
Here
ariseth
a
necessary
question
;
Whether
in
the
acknowledgment
of
the
nullity
of
the
law
of
the
carnall
commandement
,
unto
that
unity
that
is
in
Christ
,
a
Christian
doth
not
thereby
reckon
and
acc●unt
all
the
vertue
of
the
Son
of
God
to
be
his
own
proper
portion
and
patrimony
,
as
also
whether
in
acknowledgement
of
the
nullity
of
that
law
of
the
spirit
unto
the
unity
of
the
harlot
,
he
doth
not
as
necessarily
reckon
unto
himself
as
his
due
and
proper
right
and
inheritance
,
all
those
vicious
abominations
that
rest
and
abide
in
the
bosome
of
that
man
of
sinne
,
which
is
Antichrist
.
Answ.
To
which
we
answer
,
that
there
is
a
like
truth
and
reality
in
the
acknowledgment
of
the
one
,
as
there
is
in
the
other
,
taken
in
a
due
respect
,
as
the
mind
of
God
commends
the
same
unto
us
,
where
he
saith
;
So
then
with
my
minde
I
my selfe
serve
the
law
of
God
,
but
with
my
flesh
the
law
of
sin
.
For
a
Christian
must
be
plain
down-right
and
reall
in
his
acknowledgments
before
God
,
whether
of
sin
,
or
of
the
fruits
of
righteousnesse
,
yea
in
the
root
and
originall
both
of
the
one
and
of
the
other
.
Object
.
But
a
Christian
by
faith
professing
the
fruits
of
righteousness
,
and
fountaine
out
of
which
they
flow
,
is
endewed
with
the
life
and
spirit
of
them
,
according
to
their
native
property
in
that
blessed
subject
of
Christianity
,
else
his
confession
of
them
is
but
as
a
fire
paynted
upon
a
wall
,
or
the
picture
of
a
man
carved
out
of
wood
or
stone
,
that
wants
soule
and
spirit
,
the
ground
of
motion
and
operation
.
For
what
is
it
to
professe
or
acknowledge
the
love
of
God
,
unlesse
it
be
kindled
in
our
hearts
to
a
flame
,
that
many
waters
cannot
quench
,
neither
the
world
drown
;
or
to
confesse
the
power
of
Christ
,
unlesse
through
him
we
be
able
to
do
all
things
;
or
to
praise
the
Kingdome
,
Priesthood
,
and
propheticall
office
of
Christ
,
unlesse
we
have
the
power
of
rule
,
reconciliation
,
and
interpretation
in
us
.
Will
it
not
then
also
follow
,
that
if
he
deale
faithfully
and
sensibly
in
the
confession
of
sin
,
as
that
he
hath
not
the
understanding
of
a
man
,
that
he
persecuted
the
Church
of
God
;
that
he
is
the
chiefe
of
sinners
;
that
the
terrours
of
the
Almighty
are
upon
him
;
that
out
of
the
belly
of
Hell
he
cries
unto
God
,
that
he
is
shut
up
,
and
cannot
come
out
.
If
he
deale
playnly
in
that
,
and
be
reall
,
will
it
not
follow
,
that
he
hath
in
him
the
vicious
desire
of
the
flesh
,
the
state
of
the
Devill
(
if
he
be
the
chiefe
of
sinners
)
and
partaker
of
the
terrors
of
Sathan
sensibly
,
if
he
cry
out
of
the
womb
of
hell
;
that
if
the
creature
,
man
participate
of
joyes
celestiall
and
eternall
in
confession
and
acknowledgment
of
them
:
So
the
creature
or
man
must
partake
of
all
abominations
of
sinne
,
and
state
and
condition
of
the
Devill
,
if
he
be
reall
also
therein
,
in
his
acknowledgments
.
Answ.
We
answer
in
the
name
of
God
,
that
no
such
consequence
follows
upon
a
reall
confession
of
sin
:
But
through
the
wisdome
and
device
of
God
,
it
proves
an
eternall
separation
of
the
spirit
of
a
Christian
from
all
such
sins
and
sorrows
;
justly
and
really
acknowledged
in
and
upon
man-kind
,
or
that
matter
whereof
a
Saint
doth
consist
;
and
this
is
proved
by
a
true
and
reall
distribution
of
man
,
or
of
the
creature
,
according
to
the
word
of
the
Lord
gone
out
in
the
disposing
of
it
,
as
a
reall
subject
of
mercy
and
severity
,
of
love
and
wrath
.
We
are
to
take
a
man
in
a
two
fold
respect
according
to
the
intention
and
expression
of
the
word
of
God
,
which
rightly
judgeth
and
determineth
all
things
.
1.
As
it
speaketh
on
this
wise
,
All
power
is
given
unto
him
in
heaven
and
in
earth
,
because
he
is
the
son
of
man
.
Againe
,
whether
is
it
easier
to
say
,
Arise
,
take
up
thy
bed
and
walke
;
or
to
say
,
thy
sins
are
forgiven
,
but
that
ye
might
know
that
the
sonne
of
man
hath
power
to
forgive
sins
.
So
also
,
blessed
is
the
man
,
or
oh
how
happy
it
is
,
and
well
for
us
,
that
man
going
right
forward
,
not
turning
aside
to
the
right
hand
nor
to
the
left
:
The
Hebrew
word
Ashrei
imports
that
simple
and
immixt
condition
of
man
,
which
is
only
found
in
that
man
of
God
,
Christ
Jesus
,
who
is
God
blessed
for
ever
,
being
that
beginning
,
head
,
or
fountaine
of
the
creation
of
God
,
that
new
creature
:
and
in
this
sence
is
man
,
or
the
Creature
considerable
in
the
answer
of
this
objection
.
2.
We
are
to
take
man
also
in
another
sence
infinitely
remote
from
this
,
where
it
is
said
,
man
being
in
honour
abideth
not
but
is
like
the
beast
that
perisheth
;
and
wo
unto
that
man
by
whom
the
Son
of
man
is
betrayed
it
were
good
for
that
man
if
he
had
never
been
born
;
also
,
if
an
enemy
had
done
it
I
could
have
born
it
,
but
it
was
thou
Oh
man
,
my
familiar
I
speaking
of
the
trechary
of
Achitophel
,
and
Prophecying
of
Judas
,
into
whom
Satan
entred
,
which
is
that
man
of
sin
,
that
Antichrist
and
deceiver
,
of
which
spirit
and
power
there
were
many
in
the
Apostles
time
:
but
the
Preisthood
of
our
times
have
collected
them
into
one
man
only
,
and
crowded
him
up
only
in
that
corner
of
the
world
called
Rome
,
that
so
notice
may
not
be
taken
of
their
opposing
and
rejecting
of
Christ
to
the
deceiving
of
the
people
,
as
that
spirit
ever
doth
into
him
,
or
into
them
.
Satan
enters
,
or
takes
his
beginning
in
them
;
for
as
the
Son
of
God
hath
no
beginning
but
in
man
,
so
Satan
,
or
the
Devil
hath
no
beginning
,
but
in
man
,
even
in
that
man
of
sin
and
son
of
perdition
,
for
as
the
Scriptures
give
the
word
of
truth
a
being
from
the
beginning
,
for
in
the
beginning
was
the
word
,
even
so
it
gives
Satan
to
be
a
lyer
from
the
beginning
,
and
one
that
abides
not
in
the
truth
:
and
this
two-fold
esta●e
man
to
be
taken
in
,
else
know
we
not
how
to
acknowledge
sin
,
nor
how
to
praise
God
for
our
deliverance
into
those
fruits
and
happy
estate
of
righteousnesse
by
Christ
.
We
answer
then
,
that
,
when
a
Christian
confesseth
,
acknowledgeth
,
or
praiseth
the
excellencies
of
God
in
Christ
,
giving
them
their
proper
and
full
vertue
and
extent
,
as
love
,
joy
,
mercy
,
gentlenesse
,
kindenesse
,
bounty
,
power
,
and
eternall
goodnesse
,
man
participates
thereof
;
the
creature
really
and
sensibly
possesseth
and
enjoys
them
in
the
unfeigned
and
just
confession
of
them
;
that
is
,
the
man
of
God
,
the
new
creature
,
which
is
that
work-manship
of
God
in
Christ
Jesus
,
and
man-like
Son
of
God
,
standing
in
that
one
alone
sonship
of
God
not
found
extant
but
in
Christ
that
annointed
one
.
But
man
,
or
the
creature
,
that
is
,
that
man
of
sin
,
made
to
be
taken
and
destroyed
,
ungodlike
men
,
that
man
of
Beliall
,
that
vaine
and
empty
man
of
faith
without
works
,
of
which
beleife
the
Devill
is
,
yea
that
Antichristian
spirit
,
wherever
it
is
,
that
molds
the
worship
of
God
into
a
form
,
tying
him
to
appear
in
the
same
figure
and
posture
:
Againe
,
we
say
that
man
or
that
creature
hath
no
fellowship
with
the
things
proper
to
the
Son
of
God
,
as
peace
,
joy
,
love
,
nor
any
of
the
fruits
of
the
spirit
,
which
are
by
Christ
,
he
is
a
stranger
unto
them
all
,
and
therfore
intermeddles
not
with
the
joy
of
the
saints
,
though
they
be
reall
,
forceable
,
and
effectuall
in
the
man
of
God
,
or
saint
by
calling
,
when
ever
they
are
uttred
or
expressed
.
Even
so
there
are
the
terrors
of
death
,
vexations
of
spirit
,
guilt
of
sin
,
condemnatory
sentence
of
conscience
,
that
ever
accompanies
the
sins
confessed
by
a
Saint
really
beyond
any
shadow
,
or
semblance
,
and
that
not
bounded
by
time
,
but
are
eternall
;
and
yet
the
man
or
the
creature
,
that
is
,
the
man
of
God
,
or
the
new
creature
participates
not
in
the
least
in
any
of
their
distresse
,
guilt
,
or
fear
,
no
more
then
the
wicked
partake
in
the
joys
of
salvation
in
Christ
;
he
hath
no
taint
or
tincture
of
the
enmity
of
the
Serpent
,
nor
sence
unto
pangs
and
vexation
of
the
guilt
of
corrupt
and
defiled
conscience
,
and
yet
saith
truly
and
unfeignedly
,
this
is
my
sin
,
this
is
my
death
,
and
this
abomination
is
in
me
;
that
is
,
in
my
flesh
,
or
in
that
carnall
estate
out
of
which
I
am
taken
,
where
dwels
no
good
thing
,
but
is
a
cage
of
all
unclean
and
abominable
filthinesse
,
and
wickednesse
;
So
that
in
a
true
confession
of
sin
according
to
faith
;
not
onely
it
,
but
all
its
appurtenances
are
carried
forth
and
set
upon
their
proper
base
;
that
is
,
in
that
land
of
Shiner
,
which
is
Babylon
,
that
confusion
gone
over
all
the
earth
,
which
is
that
strict
composure
of
things
by
mans
wisdome
,
according
to
times
,
places
,
persons
,
and
temporary
respects
whatsoever
,
which
makes
a
nullity
of
Gods
order
,
who
is
a
God
composed
thereof
,
and
all
things
therein
are
illimitted
,
not
any
thing
tyed
to
time
,
place
,
person
,
or
any
temporary
or
fading
bond
whatsoever
,
otherwise
it
is
not
the
order
of
the
Son
of
God
,
but
a
device
and
inventions
of
man
unto
confusion
,
whether
the
Epha
of
wickednesse
is
carried
,
and
is
the
house
built
for
it
where
for
ever
it
shall
remaine
and
abide
.
Thither
all
sin
and
sorrow
in
true
confession
is
carried
,
as
fully
as
all
righteousnesse
and
peace
is
carried
onely
into
that
happy
estate
and
incomprehensible
order
,
that
is
,
of
God
by
Jesus
Christ
;
the
carnall
minde
,
or
man
therefore
,
is
onely
sensible
of
sin
,
in
the
way
os
Gods
displeasure
,
but
not
of
that
vertue
of
reconciliation
;
and
the
spirituall
minde
,
or
man
,
is
onely
senfible
of
all
righteousnesse
in
way
of
the
peace
of
God
,
but
not
of
that
horror
which
comes
through
that
breach
of
the
everlasting
Covenant
.
And
yet
is
neither
the
one
nor
the
other
voyd
of
sence
,
with
respect
unto
the
others
condition
.
For
the
wicked
from
the
sight
of
the
Saints
being
lifted
up
in
that
holy
unction
,
and
taken
into
an
everlasting
reigne
and
authority
,
by
unity
with
an
omnipotent
and
all-sufficient
power
,
are
filled
with
fear
,
and
terror
at
the
fight
and
apprehension
thereof
,
as
having
the
glory
of
a
righteous
Judge
;
also
the
Saints
of
God
beholding
themselves
lifted
up
,
and
taken
out
of
that
fearful
and
abominable
state
and
condition
of
the
wicked
,
rejoice
thereat
with
joy
unspeakable
and
full
of
glory
;
even
as
Noah
,
when
he
saw
the
waters
over-whelm
and
destroy
the
world
,
was
by
the
same
waters
lifted
up
to
heaven
,
as
sase
from
all
rocks
,
mountaines
,
or
hills
that
might
annoy
him
;
so
the
Saints
seeing
how
the
Son
of
God
hath
given
himselfe
unto
death
in
the
world
(
never
to
live
the
life
of
the
Son
of
God
in
them
)
as
a
ransome
,
whereby
he
is
lifted
up
unto
the
throne
of
Gods
glory
in
the
Saints
everlastingly
,
which
carries
with
it
a
holy
shout
,
harmonious
and
melodious
singing
and
rejoycing
for
ever
,
to
see
the
terrors
of
death
captivated
under
eternall
darknesse
,
which
can
never
seize
nor
intrench
upon
that
Sun
of
righteousnesse
which
shineth
in
the
saved
of
the
Lord
.
The
second
part
of
the
exhortation
is
,
to
pray
one
for
another
,
or
appeal
one
to
another
;
the
word
for
,
and
to
,
are
indifferently
taken
,
as
you
may
see
by
the
difference
of
translations
.
One
saith
,
a
Psalm
for
the
sons
of
Corah
;
and
another
saith
,
a
Psalme
to
the
sons
of
Corah
,
so
that
here
it
is
taken
for
one
to
another
;
that
is
,
in
your
confessions
of
the
nullity
and
breach
of
the
law
of
the
spirit
by
that
wicked
one
;
do
you
appeal
to
the
law
of
the
carnall
command
which
is
of
sin
and
death
,
which
is
thereby
established
and
confirmed
in
the
world
,
whereby
the
men
thereof
are
effectually
bound
over
(
under
that
spirit
of
bondage
)
to
walk
and
work
according
to
the
letter
that
kills
,
and
to
emulate
,
decline
,
and
reject
(
in
all
things
)
the
spirit
that
giveth
life
.
And
at
that
Judgment-seat
,
behold
the
summoning
in
,
and
the
assembling
of
all
sin
in
the
fight
of
God
,
by
the
crucisication
of
Christ
,
together
with
the
manner
of
Gods
execution
of
wrath
for
your
acquittance
and
escape
:
For
in
that
throne
is
all
sin
summed
up
,
as
in
that
King
of
Tyrus
,
for
corrupting
the
wisdome
and
prophaning
the
holy
things
of
God
,
see
Ezek.
28.
Againe
in
the
acknowledgement
of
the
breach
and
nullity
of
the
law
of
the
flesh
,
appeal
to
the
law
of
the
spirit
,
for
it
is
the
perfection
and
fulfilment
thereof
;
for
the
disjunction
from
all
carnal
and
diabolicall
things
,
is
the
conjunction
of
God
and
man
in
Christ
,
the
crucification
of
Christ
by
the
ministry
of
the
letter
in
the
world
,
is
the
raising
of
him
up
from
that
death
in
the
ministry
of
the
spirit
,
in
the
Saints
,
for
it
is
impossible
that
the
Sonne
of
God
should
be
held
of
death
,
so
as
not
to
live
his
proper
and
native
life
.
If
we
expect
unity
with
all
the
excellencies
and
virtues
of
God
,
we
must
be
loosned
and
disunited
from
all
carnall
relations
and
bonds
,
and
we
must
either
have
unity
with
all
the
things
proper
unto
God
,
or
none
,
for
he
cannot
be
devided
,
therefore
we
must
admit
of
a
totall
seperation
from
all
carnal
things
;
that
is
,
such
as
fade
&
have
an
end
;
however
we
know
that
all
things
are
lawful
with
due
respect
unto
Gods
call
in
the
use
of
them
,
yet
are
we
not
to
be
brought
under
the
power
of
any
thing
as
by
a
bond
subjected
unto
it
,
but
to
use
the
world
as
though
we
used
it
not
,
to
marry
as
though
we
married
not
,
and
to
buy
as
though
we
possessed
not
,
for
the
Son
of
God
never
acknowledged
conjugation
,
or
copulation
,
by
any
carnall
tie
,
or
bond
;
therefore
when
his
mother
told
him
at
the
feast
,
that
they
had
no
wine
,
he
saith
unto
her
,
woman
what
have
I
to
do
with
thee
,
mine
houre
is
not
yet
come
,
as
to
have
my
works
and
times
set
and
appointed
unto
me
by
vertue
of
any
earthly
or
temporary
relation
,
therefore
shee
bids
the
servants
look
unto
his
time
and
his
command
,
saying
,
what
soever
he
commands
you
,
that
doe
.
Where
the
force
of
earthly
relations
takes
place
of
the
spirit
of
Christ
,
that
state
or
place
of
honour
shall
never
succeed
well
.
Againe
,
when
one
told
Jesus
that
his
mother
and
his
brethren
stood
without
to
speak
with
him
,
he
answered
and
said
to
him
that
told
him
,
Who
is
my
mother
?
and
who
are
my
brethren
?
and
he
streched
forth
his
hand
towards
his
Disciples
and
said
,
behold
my
mother
and
my
brethren
;
for
whosoever
shall
do
the
will
of
my
father
which
is
in
heaven
,
the
same
is
my
brother
,
and
sister
,
and
mother
,
all
relations
centred
in
one
;
also
when
his
mother
found
him
in
the
Temple
Questioning
the
Doctors
,
saying
,
why
hast
thou
thus
dealt
with
us
?
behold
thy
father
and
I
have
sought
thee
,
sorrowing
:
but
he
answers
,
how
is
it
that
yee
sought
me
,
wist
you
not
that
I
must
be
about
my
fathers
businesse
?
as
acknowledging
none
but
that
one
father
of
eternity
,
and
in
such
relations
stands
the
band
of
a
Christian
,
and
therein
is
the
acknowledgement
of
his
ingagements
.
But
from
this
point
it
will
be
gathered
by
carnall
spirits
as
of
old
,
then
let
us
do
evill
that
good
may
come
thereby
,
whose
damnation
is
just
;
if
this
be
true
,
then
let
us
endeavour
to
undermine
,
extirpate
,
root
out
,
and
bring
to
nought
all
naturall
relations
and
consociations
amongst
the
sons
of
men
.
1.
To
which
we
answer
,
that
no
such
consequence
followes
upon
the
spirit
of
Christianity
,
for
the
abrogation
of
the
law
of
the
flesh
is
to
repeal
and
abolish
it
compleatly
,
and
it
confists
of
an
affirmative
and
negative
part
;
the
affirmative
is
to
set
up
,
adorne
,
and
maintain
all
things
honourable
in
the
fight
of
man
,
according
to
the
nature
,
manner
,
and
constitution
of
the
place
where
it
is
exercised
,
and
to
avoyd
and
abandon
the
contrary
shame
,
and
this
is
but
one
administration
or
law
,
for
they
are
inseperably
joyned
together
,
even
as
the
honourable
sentence
of
the
Judge
of
a
Size
unto
death
,
and
the
shamesull
office
of
the
hang-man
are
but
one
administration
;
So
that
from
the
office
of
the
Judge
,
you
bring
in
the
office
of
the
Hang-man
;
and
from
the
act
of
the
hang-man
,
you
include
the
office
of
the
Judge
,
or
else
the
law
is
not
compleated
in
that
point
;
right
so
in
the
abolishing
and
disannulling
of
the
law
of
the
flesh
,
that
it
takes
not
hold
as
being
any
yoak
or
bond
upon
the
Saints
,
it
is
compleatly
repealed
and
made
voyd
,
both
in
respect
of
all
things
that
the
world
makes
and
accounts
honourable
,
and
likewise
of
all
things
that
are
dishonourable
and
shamefull
in
the
same
account
;
so
that
it
becomes
nothing
else
but
a
provocation
unto
them
,
to
guard
and
fortifie
themselves
against
the
one
and
the
other
,
for
they
are
one
intire
and
undivided
law
or
administration
.
The
Saints
therefore
cannot
go
about
to
establish
that
which
they
abolish
(
for
the
shamefull
acts
of
the
world
are
nulled
unto
them
as
well
as
the
honourable
)
no
more
then
the
wicked
in
making
voyd
unto
themselves
the
law
of
the
spirit
,
can
possibly
go
about
to
set
up
or
advance
the
crosse
of
our
Lord
Jesus
in
the
true
vertue
and
power
of
it
.
2.
We
answer
,
that
to
such
a
conclusion
from
our
freedome
from
the
carnall
command
,
or
way
of
the
letter
of
the
Scripture
,
is
to
lay
a
hard
thought
and
deep
censure
upon
the
spirit
and
power
of
God
;
for
shall
the
wisdome
and
institutions
of
man
that
shall
vanish
and
come
to
naught
,
have
power
in
them
to
provoke
to
dilligence
?
to
preserve
in
peace
?
to
keep
in
temporance
,
chastity
,
gravity
,
and
moderation
in
all
things
?
and
shall
not
the
spirit
of
God
,
or
law
of
that
spirit
be
sufficiently
wise
and
able
to
preserve
men
in
modestety
,
chastity
,
gravity
,
and
moderation
in
all
things
?
with
wisdome
,
care
,
and
deligence
to
use
the
creature
of
what
kinde
soever
,
according
to
time
,
place
,
and
occasion
,
as
becomes
the
nature
end
and
use
thereof
,
without
lisentious
and
lascivious
liberty
?
surely
those
that
so
judge
never
found
nor
felt
the
virtue
,
life
,
liberty
,
and
power
of
the
spirit
of
our
only
Lordship
,
and
salvation
,
Jesus
:
Therefore
the
reason
of
our
thus
appealing
follows
.
Namely
that
yee
may
be
healed
.
The
spirit
of
God
makes
this
manner
of
appeal
the
possession
to
purge
out
all
superfluous
humors
,
the
soveraign
salve
to
cure
all
deseases
,
the
cordiall
medicine
against
all
crudities
of
soule
,
and
peccant
humours
of
spirit
;
this
is
health
to
thy
navell
,
and
marrow
unto
thy
bones
:
If
when
we
see
the
breach
os
the
law
of
the
spirit
of
Christ
,
we
carry
it
unto
the
law
of
the
flesh
,
and
observe
how
that
is
onely
established
thereby
:
and
when
we
observe
the
repeal
of
the
law
of
the
flesh
as
made
of
none
effect
,
we
carry
it
up
into
the
law
of
the
spirit
,
and
know
that
it
is
established
and
confirmed
for
ever
thereby
.
This
is
the
Medicamentosus
,
without
which
no
prayer
can
be
made
acceptable
unto
God
;
for
if
prayer
confirme
not
the
law
of
the
spirit
,
it
bindes
not
over
the
Lord
to
be
our
supply
,
if
it
comprize
not
his
mercy
within
the
bounds
of
its
proper
place
,
which
is
Christ
our
boundlesse
and
common
salvation
.
This
appeal
or
prayer
must
also
confirme
the
law
of
the
flesh
,
or
else
it
carrieth
not
all
sin
and
sorrow
into
its
proper
place
of
aboad
,
which
is
Antichrist
,
or
Satan
that
slayer
of
the
Sonne
of
man
from
the
beginning
,
even
as
Caine
slew
his
brother
,
because
his
own
works
are
evill
,
and
the
works
of
the
Sonne
of
man
good
;
and
in
these
twain
stands
the
health
of
our
souls
,
and
is
by
them
preserved
for
ever
,
viz.
a
place
of
the
reception
of
all
wickednesse
,
where
it
abides
exercised
in
the
curse
for
the
acquitting
of
the
Saints
for
ever
.
And
a
place
of
reception
into
righteousnesse
,
and
residence
of
that
blessed
estate
of
the
Sonne
of
God
in
the
love
and
delight
of
the
father
for
ever
,
in
the
just
condemnation
of
all
enmity
.
The
third
point
is
the
ground
of
this
sound
and
healthfull
condition
by
this
appeal
,
or
prayer
;
and
first
it
is
effectuall
,
or
forceable
,
without
let
or
hinderance
;
the
appeal
is
made
upon
such
grounds
,
as
nothing
can
stop
the
bringing
of
the
cause
thither
,
either
for
the
stating
of
sin
,
or
of
righteousnesse
;
of
the
curse
in
the
confirmation
of
the
law
of
the
flesh
,
or
of
the
blessing
in
the
law
of
the
spirit
of
Christ
in
the
one
,
and
Antichrist
in
the
other
.
No
Supersedias
can
be
sued
out
,
no
counter-command
can
be
given
,
no
obstruction
can
be
made
,
to
stop
or
recall
the
stating
of
all
abominations
in
the
exercise
and
practice
of
the
carnall
command
,
and
all
the
vertues
,
excellencies
,
and
dignities
of
God
in
Christ
in
that
law
of
the
spirit
;
for
Satan
the
God
of
this
world
,
which
is
the
wisdome
of
the
world
,
the
subtilty
of
the
serpent
,
as
he
is
a
murther
our
from
the
beginning
,
in
slaying
and
putting
to
death
the
Lord
of
life
and
glory
;
so
is
he
a
lyar
,
and
abode
not
in
the
truth
;
so
is
he
sacrelegious
,
robing
God
of
his
glory
,
making
himselfe
to
be
God
,
adulterating
the
word
of
God
,
turning
the
glory
of
God
into
shame
,
and
is
the
sole
and
proper
opposer
of
God
in
all
his
excellencies
;
therefore
nothing
can
hinder
,
no
law
or
evidence
gain-say
,
but
that
state
is
the
proper
sinck
and
center
of
all
wickednesse
,
and
so
of
all
wrath
.
Also
in
its
appeal
to
the
law
of
the
spirit
,
which
is
the
proper
order
and
composure
of
the
Son
of
God
,
what
can
obstruct
but
that
in
him
are
all
those
dementions
of
height
,
depth
,
length
,
and
breadth
,
of
the
goodnesse
,
mercy
,
truth
,
life
,
power
,
spirit
,
and
love
of
God
for
ever
;
therefore
this
prayer
or
appeal
is
most
forceable
and
effectuall
,
it
passeth
through
without
let
or
hinderance
,
for
the
performance
of
its
work
,
in
rendring
to
each
his
right
,
in
the
perfecting
of
the
cause
of
its
appeal
.
2.
It
is
fervent
,
hot
,
without
any
intermixture
of
cold
,
the
word
signifies
to
boyle
,
which
admits
of
no
cooling
thing
to
come
there
;
such
is
the
nature
of
true
prayer
,
it
admits
no
chilly
or
cold
thing
to
be
cast
into
the
love
and
zeal
of
God
in
Christ
,
but
findes
the
coles
thereof
to
be
fiery
coles
,
yea
to
have
a
vehement
flame
.
Neither
can
the
spirit
of
prayer
admit
of
any
cooling
mixtures
in
the
fume
and
heat
of
Gods
wrath
,
in
the
wealthy
of
the
world
named
above
;
for
a
fire
is
kindled
in
mine
anger
which
shall
burn
down
to
the
nethermost
hell
.
But
the
Academists
of
our
age
,
they
know
how
to
moderate
the
love
of
Christ
in
those
whom
they
call
Saints
,
by
some
cold
and
decaying
humor
of
the
spirit
of
the
world
;
yet
tradition
is
of
that
strength
in
them
that
they
dare
not
impute
such
to
him
that
was
borne
of
the
Virgin
:
but
for
any
sound
knowledg
they
have
of
him
,
they
might
as
soon
do
it
to
him
as
any
of
that
mysticall
body
,
and
would
for
advantage
,
if
they
had
been
brought
up
in
Schools
of
such
principles
,
for
they
have
nothing
but
what
they
receive
from
man
.
Likewise
they
can
cool
Gods
infinite
displeasure
against
sin
,
with
graduall
distinctions
of
it
as
good
part
in
nature
,
some
good
works
wraught
,
some
remainders
of
Gods
image
in
the
wicked
,
such
sleights
of
Satan
we
skill
not
but
are
confident
;
the
path
of
fervent
prayer
never
lay
in
that
way
,
nor
shall
ever
be
beaten
out
or
found
in
it
,
by
all
those
carnall
and
superstitious
cuttings
,
and
fleshly
launsings
of
the
Priests
of
Baall
,
to
uphold
Ahabs
Throne
in
all
the
Statues
of
his
Ancestor
Omry
.
The
fourth
point
is
the
qualification
of
the
person
praying
,
and
that
is
a
righteous
man
.
Now
a
righteous
or
just
man
is
he
,
who
gives
every
thing
its
proper
right
and
due
,
which
appertains
and
belongs
unto
it
;
if
we
speak
of
any
thing
of
God
,
give
unto
it
arise
,
arraign
,
and
scope
appertaining
to
God
;
if
we
speak
of
any
of
the
ordinances
of
God
,
give
them
the
vertue
,
property
,
duration
,
and
continuance
of
the
Son
of
God
,
who
abides
for
ever
,
else
we
give
not
the
Son
of
God
that
great
ordinance
and
fountaine
of
all
holy
ordinances
his
right
and
due
,
who
is
holy
,
spirituall
,
just
and
good
,
otherwise
they
are
human
and
perishing
things
,
and
we
are
found
unjust
in
not
giving
Christ
his
due
,
the
spirit
of
prayer
and
this
effectuall
appeal
resides
not
there
.
Againe
,
if
we
speak
of
any
thing
as
not
having
the
Sonne
of
God
in
it
,
then
give
it
the
spirit
and
power
of
the
Prince
of
the
aire
,
the
spirit
that
now
works
in
the
children
of
unbeleif
,
or
disobedience
,
for
the
scope
and
end
of
all
things
is
Christ
,
in
the
exercise
of
mercy
in
the
faith
of
the
Gospel
,
or
in
the
exercise
of
wrath
in
that
way
of
Antichrist
,
for
we
know
that
we
are
of
God
,
and
the
world
is
of
that
wicked
one
,
namely
the
Devil
;
therefore
if
we
speak
of
sin
,
give
it
its
due
,
the
guilt
of
making
a
nullity
and
falcification
of
him
that
made
all
things
in
truth
.
If
we
speak
of
sinners
,
give
them
the
state
and
condition
of
their
father
the
Devill
,
whose
works
they
do
and
will
doe
.
Either
clear
the
innocent
whom
God
in
Christ
justifies
once
and
for
ever
,
and
so
give
them
their
due
belonging
unto
them
,
and
condemn
the
guilty
,
who
reject
the
manner
and
way
of
his
acquitting
of
his
Saints
,
or
else
no
person
quallified
for
prayer
;
if
you
speak
of
death
,
bring
it
unto
the
scope
,
either
death
unto
all
transitory
and
carnall
things
in
Christ
,
or
else
death
unto
all
spirituall
and
durable
things
in
Antichrist
,
or
else
we
give
not
right
unto
it
,
and
so
are
not
that
righteous
man
whose
prayer
availeth
,
and
is
the
event
and
issue
of
this
prayer
,
which
is
the
fifth
point
,
that
is
,
it
availeth
much
.
Now
for
prayer
to
avail
much
,
is
as
much
as
if
he
said
in
more
words
,
it
effecteth
,
accomplisheth
,
and
brings
to
passe
all
things
,
even
as
not
to
avayl
is
of
none
effect
,
worth
,
nor
excellency
:
So
it
is
sayd
,
Circumcision
or
uncircumcision
avayls
nothing
,
but
a
new
creature
,
that
is
all
in
all
;
for
it
hath
the
whole
workman-ship
of
the
Son
of
God
in
it
.
Observe
the
speech
of
Haman
,
when
he
is
nvited
to
the
feast
the
Queen
makes
for
the
King
,
who
calling
his
wife
and
his
friends
,
tells
them
of
the
glory
of
his
riches
,
and
the
multitude
of
his
children
,
and
all
the
things
wherein
the
King
had
promoted
him
;
and
how
he
had
advanced
him
above
the
Princes
and
servants
of
the
King
.
Haman
said
moreover
;
yea
Hester
the
Queen
did
let
no
man
come
in
with
the
King
unto
the
banquet
shee
had
prepared
,
but
my selfe
,
and
to
morrow
am
I
invited
unto
her
also
with
the
King
;
yet
all
this
availeth
me
nothing
,
so
long
as
I
see
Mordecai
the
Iew
sitting
at
the
Kings
gate
.
A
wicked
States-man
cannot
endure
Mordecai
,
which
according
to
the
etymology
of
the
word
is
pure
myrrhe
,
or
myrrhe
of
freedome
,
signifying
the
sweet
liberty
of
the
Gospel
,
for
it
is
the
first
of
the
chiefe
spices
in
the
annoynting
oyle
,
to
shew
the
Princely
dignity
that
is
in
the
grace
of
the
Gospel
,
that
bowes
,
nor
is
subject
to
any
carnall
thing
whatsoever
;
for
there
is
but
one
primatus
or
summus
which
moves
Haman
try
Mastery
with
Mordecai
,
which
shall
be
lifted
up
the
highest
.
There
is
not
the
most
civilized
man
in
the
world
,
destitute
of
the
spirit
of
God
,
put
in
place
of
dignity
,
that
can
admit
of
the
Crosse
of
Christ
,
to
have
supremacy
;
for
it
is
as
a
moth
to
carnall
pomp
,
declaring
it
to
be
enmity
,
therefore
carnall
Kingdome
must
ever
have
carnall
Priest-hood
to
uphold
it
,
by
deifying
of
it
,
and
it
rewards
them
with
tythes
and
protection
.
But
Mordecai
(
the
Jew
inward
in
heart
)
will
not
be
endured
by
Haman
;
for
the
King
represents
a
stranger
wonne
to
the
faith
,
as
that
Aegyptian
King
which
acknowledged
Joseph
.
So
that
nothing
avayls
,
if
Mordecai
live
,
who
is
a
worme
unto
all
Hamans
honour
,
that
nothing
is
had
nor
done
unto
him
,
till
Mordecai
be
taken
out
of
the
way
:
but
to
avail
much
,
is
to
bring
all
things
to
passe
,
to
be
,
and
to
have
the
fulnesse
of
the
soules
desired
,
and
impower'd
with
vertue
and
strength
to
perform
and
effect
what
heaven
and
earth
can
yeeld
or
deny
to
any
,
and
therefore
an
instance
is
brought
of
Eliah
for
the
proof
hereof
.
Vers
.
17.
Elias
was
a
man
subject
to
like
passions
as
wee
are
,
&c.
In
which
instance
or
continued
and
persevering
exemplary
vertue
,
observe
for
order
these
things
.
-
1.
The
party
instanced
in
,
that
is
Eliah
.
-
2.
His
condition
;
A
man
subject
to
passion
;
together
with
the
consimilitude
,
that
is
,
as
we
are
.
-
3.
His
act
,
that
is
,
He
prayed
.
-
4.
The
issue
or
effect
of
his
prayer
;
It
rained
not
.
-
5.
The
time
how
long
;
that
is
,
for
the
space
of
three
yeares
and
sixe
moneths
.
-
6.
The
renewing
of
his
prayer
,
and
the
effect
thereof
;
And
hee
prayed
againe
,
and
the
heavens
gave
raine
,
and
the
earth
brought
forth
her
fruit
.
1.
FRom
the
first
,
the
party
instanced
in
is
Eliah
;
observe
thus
much
,
That
it
pleaseth
God
to
memorize
the
names
of
his
Saints
,
by
acts
of
honour
which
he
leads
them
through
in
the
world
.
This
is
evident
throughout
the
holy
letters
written
from
heaven
unto
us
,
see
an
epitomy
hereof
in
that
11.
Chap.
to
the
Hebrews
.
The
ground
of
it
is
,
because
the
acts
of
the
Saints
are
the
operations
of
Christ
:
Now
I
live
,
yet
not
I
,
but
Christ
lives
in
me
;
which
life
is
the
root
of
all
their
motion
,
and
the
memorizing
of
him
is
Gods
ayme
and
end
in
all
his
wayes
and
operations
;
hee
it
is
whom
he
will
make
higher
then
Agag
,
greater
in
power
and
authority
then
all
the
Kings
of
the
earth
;
His
acts
therefore
must
be
as
monuments
in
the
world
,
who
ever
is
made
marvellous
in
mercy
,
only
in
them
that
believe
:
Therefore
God
makes
them
as
monuments
thereof
,
setting
them
as
Cities
upon
a
hill
,
to
whom
all
shall
repayr
for
the
richest
merchandize
;
and
as
beakens
upon
a
high
mountayn
,
who
only
can
give
warning
of
the
approach
of
the
adversary
:
And
as
the
lights
of
the
world
,
without
which
no
man
can
worke
;
however
the
Prophets
and
Apostles
were
under
persecution
,
ignominy
,
and
disgrace
in
the
time
of
their
sojourning
here
;
yet
now
where
is
the
wise
?
where
is
the
scribe
?
where
is
the
disputer
of
this
world
,
but
seeks
to
uphold
and
honour
himselfe
by
them
?
Yea
,
that
very
spirit
that
slew
them
,
now
builds
their
Sepulchres
,
and
saith
,
If
they
had
lived
in
their
fathers
dayes
,
they
would
not
have
done
as
they
did
.
Nay
,
God
will
register
the
names
of
his
Saints
in
that
book
of
life
,
in
whomsoever
the
life
of
Christ
is
,
there
they
shall
be
memorized
,
and
set
up
by
God
as
Standard-bearers
in
their
generations
;
before
whom
,
if
the
enemy
come
in
as
a
flood
,
the
spirit
of
the
Lord
shall
lift
up
a
Standard
against
him
,
and
chase
him
away
.
Wonderfull
is
it
to
consider
of
this
point
,
when
we
see
so
many
have
gone
down
to
the
dust
by
plague
,
famine
,
sword
,
and
not
a
name
of
them
left
upon
record
in
the
world
:
but
hee
that
once
comes
within
the
volume
of
that
spirit
of
intercession
,
shall
remayn
engraven
as
in
a
precious
stone
upon
the
breast-plate
,
or
heart-ornament
of
Christ
Jesus
,
as
a
record
or
inscription
of
blessed
memory
for
ever
.
Therefore
the
next
words
are
brought
in
,
viz.
Is
a
man
,
or
as
the
word
will
beare
,
Is
a
thing
,
as
the
Apostle
affirms
;
Henceforth
we
know
no
man
after
the
flesh
;
or
as
the
word
is
(
nothing
:
)
So
here
Eliah
is
a
man
,
or
thing
,
a
matter
,
cause
,
condition
,
or
deed
,
such
as
his
name
imports
.
Elijah
,
that
is
,
my
God
Jah
,
or
my
strong
being
,
or
the
strength
of
my
existance
.
Now
if
it
be
such
a
one
,
or
such
a
matter
or
cause
,
such
a
condition
or
deed
brought
in
as
congruous
to
us
,
implying
all
the
faithfull
;
how
can
it
be
,
but
that
name
,
or
that
authority
shall
be
memorized
for
ever
:
If
a
word
of
Samuel
shall
not
fall
to
the
ground
,
a
deed
of
our
Eliah
shall
never
be
forgotten
,
when
,
or
in
whomsoever
it
appears
.
The
second
point
is
the
state
and
condition
of
the
party
instanced
in
,
together
with
the
consimilitude
,
that
is
,
subject
to
passions
as
we
are
.
By
passions
here
is
meant
sufferings
,
for
so
much
the
word
imports
;
and
to
be
subject
,
is
to
be
under
;
that
is
,
under
like
sufferings
that
we
are
,
that
is
,
the
faithfull
in
all
ages
.
Whence
observe
;
That
the
Saints
of
God
are
subject
to
like
sufferings
:
they
all
alike
endure
affliction
,
they
all
alike
inherit
the
Crosse
;
it
is
not
sayd
of
any
particular
man
,
or
particular
Church
(
limmed
out
by
the
spirit
of
man
from
some
few
particular
expressions
or
practices
manifected
in
the
Scriptures
)
but
of
all
the
Sains
of
God
that
ever
lived
,
or
shall
,
viz.
For
thy
sake
are
we
killed
all
the
day
long
,
and
counted
as
sheep
for
the
slaughter
.
There
is
none
of
those
severall
afflictions
which
the
Saints
of
God
have
undergone
,
but
rightly
understood
,
one
of
them
is
as
extensive
as
another
,
and
it
must
needs
be
so
;
for
the
sufferings
of
the
Saints
is
the
Crosse
of
Christ
,
and
not
the
crosse
of
any
particular
creature
,
but
of
the
son
of
God
;
therefore
he
saith
,
In
all
their
afflictions
he
was
afflicted
:
and
therefore
he
saith
also
in
the
behalf
of
the
believers
and
prayers
in
Damascus
,
Saul
;
Saul
,
why
persecutest
thou
mee
:
Therefore
it
is
,
when
the
Corinthians
seemed
to
cleave
one
to
one
man
,
and
another
unto
another
,
though
all
sound
men
and
good
;
one
is
of
Paul
,
another
of
Apollo
,
another
of
Cephas
,
and
another
of
Christ
;
that
he
calls
them
carnall
,
because
they
take
not
every
way
or
manner
of
the
administration
of
the
grace
of
the
Gospel
,
to
be
the
same
universally
through
the
whole
body
;
what
saith
he
,
Is
Christ
divided
?
was
Paul
crucified
for
you
?
or
were
you
baptized
into
the
name
of
Paul
?
I
thanke
God
that
I
performed
no
such
particular
act
,
but
to
such
as
understood
the
mystery
of
it
,
for
that
is
the
effect
of
his
speech
,
and
cause
of
thanksgiving
.
The
ground
of
these
particular
and
nominall
Religions
(
as
Independent
,
Presbyterian
,
Anabaptist
,
Papist
,
Generallist
,
for
they
all
stand
on
one
root
)
is
,
because
they
limit
and
infringe
the
grace
of
the
Gospel
,
both
in
way
of
the
sentence
of
absolution
and
condemnation
,
mincing
and
fashioning
things
according
to
the
judgment
or
discerning
of
man
,
and
not
according
to
the
light
and
revelation
of
the
Son
of
God
:
Hence
they
are
affected
with
manlike
expressions
,
and
so
cleave
unto
man
,
and
not
unto
the
Son
of
God
:
and
if
the
mind
of
God
be
expressed
unto
them
,
they
hammer
it
into
their
own
shape
,
as
the
Corinthians
did
,
and
so
make
rents
and
schismes
.
Now
the
grace
of
the
Gospel
in
whatsoever
it
expressed
it self
,
as
King
or
Priest
,
Prophet
or
Victor
,
father
or
son
,
Master
or
servant
,
Lord
or
Disciple
,
Apostle
or
follower
)
is
as
that
leaven
which
the
woman
hid
in
three
pecks
of
meal
,
whereby
the
whole
lump
was
leavened
:
or
like
that
unction
poured
on
Aarons
head
,
which
run
down
unto
the
coller
or
hem
of
his
garment
;
for
the
oyle
contayned
in
that
honourable
vessell
of
the
Gospel
filleth
compleatly
all
vessels
that
are
brought
into
unity
or
love
with
it
.
Of
such
nature
and
extent
are
all
things
appertaining
unto
the
Gospel
,
and
so
the
afflictions
of
the
Saints
,
the
Crosse
of
Christ
takes
not
its
latitude
nor
longitude
from
the
dimentions
of
a
creature
,
but
holds
correspondency
with
the
son
of
God
;
for
the
crosse
of
Christ
is
of
the
same
extent
and
continuation
that
his
Crown
and
kingdome
is
.
By
this
we
may
take
notice
of
what
nature
the
Crosse
of
Christ
is
that
it
stands
not
in
,
or
consists
of
any
temporary
relation
or
operation
of
the
creature
active
or
passive
,
but
is
the
proper
suffering
of
the
son
of
God
in
the
wicked
,
as
deprived
of
all
livelihood
and
proper
operations
of
the
spirit
in
all
wayes
of
motion
and
relation
;
and
in
the
Saints
,
in
being
deprived
of
all
livelihood
and
proper
operations
of
the
flesh
in
all
the
wayes
of
its
motion
and
relation
.
It
would
seem
a
great
cross
to
a
man
,
if
the
world
were
vacant
of
a
rationall
spirit
,
and
none
but
beasts
to
converse
with
:
of
no
lesse
,
but
infinitely
greater
is
the
disproportion
of
the
wisdome
of
God
in
a
Christian
,
and
the
wisdome
of
this
world
in
the
wicked
;
yea
if
they
be
as
crafty
as
Achitophel
,
or
as
subtill
as
the
Serpent
,
the
wisest
beast
of
the
field
.
Yea
,
in
the
world
we
have
lost
our
proper
life
,
spirit
,
and
power
,
and
all
vertue
proper
to
a
Christian
in
poynt
of
heavenly
things
.
Further
,
it
would
seem
a
great
affliction
and
suffering
unto
us
to
see
the
world
take
all
our
strength
,
our
wisdome
,
honour
,
riches
,
peace
,
friendship
,
&c.
and
leave
us
nothing
,
but
that
wee
should
depart
from
,
and
forsake
father
,
mother
,
wife
,
children
,
&c.
and
thus
it
is
with
a
Christian
;
The
world
ingrosseth
power
,
authority
,
wisdome
,
riches
,
&c.
and
leaves
us
as
the
scum
and
out-sweepings
of
all
things
.
Nay
we
forsake
our
nearest
relations
in
all
respects
,
as
the
law
of
the
flesh
in
its
true
sense
calls
for
,
and
go
to
a
place
we
know
not
whether
,
by
any
wisdome
or
understanding
of
the
creature
,
which
can
never
be
done
but
by
the
instinct
and
operation
of
the
spirit
of
God
,
opening
unto
us
the
power
,
wisdome
,
riches
,
and
all
relations
that
are
reall
,
substantiall
,
and
eternall
:
And
if
the
spirit
of
God
be
there
,
it
never
appears
but
in
the
faith
and
unity
of
Christ
,
therefore
they
are
the
proper
sufferings
of
Christ
,
and
not
of
any
particular
creature
:
And
when
we
know
and
judge
of
the
sufferings
of
the
Saints
,
wee
shall
not
lament
if
the
world
take
all
temporary
things
from
us
,
nor
rejoyce
in
what
it
can
cast
upon
us
;
for
God
forbid
that
I
should
rejoyce
in
any
thing
save
in
the
crosse
of
our
Lord
Iesus
Christ
,
whereby
the
world
is
kill'd
and
crucified
in
me
,
and
I
in
the
world
.
If
once
we
know
how
to
loose
our
lives
in
the
world
,
in
all
things
of
the
spirit
,
and
how
to
loose
our
lives
in
our selves
,
and
body
mysticall
in
all
things
pertayning
to
the
flesh
,
we
shall
then
take
is
lightly
in
whatsoever
the
world
can
give
,
or
take
away
from
us
.
By
the
nature
of
these
sufferings
we
know
of
what
spirit
and
power
,
of
what
nature
,
vertue
,
and
comprehension
this
act
of
Eliah
is
,
which
is
the
third
point
;
And
hee
prayed
.
Whence
we
note
;
That
the
act
or
spirit
of
prayer
hath
in
it
sufficient
honour
,
power
,
and
authority
to
memorize
and
register
the
name
of
a
christian
for
ever
,
that
it
shall
never
be
put
out
,
but
continue
in
the
records
of
the
house
of
God
:
For
1.
Prayer
hath
in
it
the
vertue
and
power
of
prophesie
;
for
in
the
history
treating
of
the
act
of
Eliah
,
he
prophesies
unto
Ahab
,
saying
,
As
the
Lord
liveth
there
shall
be
no
raine
nor
dew
for
these
years
but
according
to
my
word
:
So
that
this
prayer
comprehends
the
whole
Prophesie
of
Eliah
,
and
Eliah
is
brought
in
as
comprehending
all
the
Prophets
,
as
Moses
comprehending
the
whole
law
,
in
the
transfiguration
of
Christs
appearing
in
the
same
form
and
glory
that
Christ
doth
,
so
that
all
prophesie
and
noble
acts
of
the
Prophets
are
involved
in
the
spirit
of
prayer
:
By
the
spirit
of
God
in
this
place
,
his
reproof
of
Ahabs
wickednesse
,
his
slaying
of
all
the
false
prophets
of
Baal
,
his
bringing
fire
from
heaven
to
slay
Captayns
with
their
fifties
,
his
dividing
of
the
waters
with
his
mantle
,
his
giving
of
his
spirit
to
Elisha
,
his
binding
up
and
flopping
the
bottles
of
heaven
,
and
loosing
of
them
at
his
pleasure
;
his
rebuking
the
earth
,
and
drying
it
up
to
dust
,
that
it
cannot
yeeld
fruit
;
his
ascending
up
into
heaven
in
a
fiery
Chariot
.
The
spirit
of
God
is
pleased
to
commend
all
his
honourable
deeds
unto
the
world
in
this
one
act
of
prayer
,
to
stand
and
to
be
as
his
memoriall
for
ever
.
Prayer
therefore
is
garnished
with
all
the
ornaments
of
a
Prophet
o●
God
,
and
cannot
be
lesse
then
a
most
honcurable
monument
and
memorizing
of
the
Saints
where-ever
it
is
found
extant
.
2.
Prayer
hath
all
the
vertues
and
ornaments
of
Priest-hood
in
it
:
Never
was
Aaron
fitted
and
adorned
with
greater
variety
of
vestments
and
vertues
,
to
minister
before
God
in
the
holy
place
(
and
according
to
the
variety
and
change
of
the
multitude
of
sacrifices
and
offerings
)
then
the
spirit
of
prayer
contayns
in
it
;
and
according
to
occasion
puts
on
,
and
brings
forth
,
when
the
vertue
&
power
of
our
great
high
Priest
after
the
order
of
Melchisedech
is
brought
in
,
it
is
all
summed
up
in
the
spirit
of
prayer
,
as
he
saith
also
in
another
place
,
Thou
art
a
Priest
for
ever
after
the
order
of
Melchisedech
;
who
in
the
dayes
of
his
flesh
when
he
offered
up
prayers
and
supplications
with
strong
crying
and
teares
unto
him
(
or
in
him
)
that
was
able
to
save
him
from
death
,
and
was
heard
in
that
which
be
feared
;
That
is
,
he
was
heard
in
all
things
,
or
for
the
accomplishment
and
bringing
to
passe
all
things
that
concern
life
and
salvation
.
Now
that
all
things
that
concern
the
Kingdome
of
God
is
involved
in
this
prayer
,
is
thus
proved
.
The
word
translated
feared
,
is
in
the
Greek
dispaired
,
about
which
men
have
much
contended
how
it
may
be
said
of
Christ
.
But
the
thing
is
really
and
substantially
to
be
considered
,
though
men
do
wrest
and
bend
,
mince
and
strayn
the
word
,
to
suit
it
to
humane
reason
.
For
it
is
as
true
that
the
Son
of
God
in
,
and
by
the
spirit
of
the
world
,
and
principles
proper
to
humane
wisdome
,
doth
dispair
and
relir
quish
all
hope
and
expectation
of
being
delivered
or
set
at
liberty
from
that
infinite
wrath
and
displeasure
of
Almighty
God
;
as
it
is
true
,
that
the
son
of
sorry
man
is
in
,
and
by
the
spirit
of
God
,
and
principles
proper
to
the
wisdome
of
God
established
and
confirmed
in
the
love
,
power
,
truth
,
righteousnesse
and
glory
of
God
,
and
of
his
Kingdome
everlastingly
.
If
men
be
ignorant
hereof
,
how
Christ
is
said
to
feare
or
dispayr
in
all
things
,
they
may
talk
of
eternall
life
,
but
they
know
not
how
a
creature
can
live
eternally
,
and
be
possessor
of
all
things
.
Want
of
this
knowledg
breeds
your
Mortallists
,
that
know
not
by
vertue
of
what
the
soule
becomes
eternall
,
either
in
life
or
death
,
as
also
your
Generallists
,
that
say
God
will
save
all
,
whereas
there
may
be
as
reall
and
undenyable
arguments
used
upon
like
ground
,
that
God
will
destroy
all
;
and
so
they
must
be
left
to
the
height
of
their
doctrine
,
which
will
amount
to
no
more
then
the
condition
of
a
beast
,
yet
doth
it
make
them
such
men
,
as
it
had
been
good
for
them
they
had
never
been
born
.
For
the
rest
that
have
gotten
a
tract
of
salvation
and
damnation
by
tradition
from
schools
,
books
,
naturall
phylosophy
and
observation
,
not
having
the
knowledg
of
the
nature
of
this
Priest-hood
,
comprized
in
the
spirit
of
intercession
:
They
believe
such
things
,
but
they
must
not
be
curiously
searcht
into
;
that
is
,
we
cannot
know
them
;
of
these
we
say
,
as
the
mind
without
knowis
not
good
,
so
these
mens
faith
is
dead
:
For
wilt
thou
know
oh
empty
man
that
faith
without
works
is
dead
?
For
the
spirit
of
God
never
works
in
way
of
life
,
but
in
its
own
light
;
therefore
ignorance
in
any
point
must
be
voyd
of
the
work
of
faith
,
and
so
of
the
saving
vertue
that
is
in
the
life
of
Christ
.
But
prayer
comprehending
the
whole
Priest-hood
of
Christ
,
is
a
work
of
that
honour
and
power
,
as
to
memorize
the
name
of
a
Saint
for
ever
,
and
to
set
him
up
as
a
monument
of
the
wisdome
and
mercy
of
God
.
3.
Prayer
is
a
work
that
comprehends
the
Kingly
authority
of
Christ
;
for
when
the
Apostle
Paul
had
shaken
off
the
traditions
and
rudiments
of
the
carnall
Jew
,
the
power
of
the
high
Priest
,
in
that
prosecuting
spirit
of
binding
and
imprisoning
all
that
were
of
the
way
of
Jesus
,
calling
on
the
name
of
the
Lord
:
and
when
the
Lord
would
proclaim
him
,
and
make
it
manifest
that
he
was
a
chosen
vessell
fitted
to
beare
his
name
,
or
carry
his
authority
before
the
Gentiles
,
Kings
,
and
the
children
of
Israel
.
Yea
,
when
he
would
put
all
that
honour
upon
him
which
the
Psalmist
foretells
,
saying
,
There
is
little
Benjamine
their
ruler
,
the
head
of
the
Tribe
,
a
Prince
of
God
,
he
comprehends
and
concludes
all
in
this
act
of
prayer
,
to
give
satisfaction
to
Annanias
,
behold
he
prayeth
:
As
if
he
should
say
,
it
is
enough
to
know
that
miraculous
change
from
Saul
unto
Paul
;
from
the
service
of
the
Synagogue
of
the
Jewes
,
to
be
a
ruler
over
Kings
,
the
Gentiles
,
and
children
of
Israel
,
(
for
the
name
of
God
is
by
his
word
advanced
over
all
,
which
he
was
to
beare
)
this
is
sufficient
to
give
satisfation
to
all
,
Behold
he
prayeth
:
So
that
none
can
deny
a
Princely
spirit
of
power
and
authority
,
where
the
spirit
of
prayer
bears
sway
,
and
a
princely
excellency
is
of
honour
sufficient
to
eternize
the
record
of
a
Christians
name
.
4.
There
is
in
prayer
the
power
of
victor
,
or
a
victorious
renown
,
consisting
of
the
noblest
conquest
that
ever
was
;
Jacob
by
prayer
overcame
the
man
that
wrestled
or
combated
with
him
,
which
man
is
said
to
be
an
Angell
,
but
it
is
the
Angell
that
blest
him
in
the
way
,
and
therefore
is
declared
to
be
God
;
for
Jacob
said
,
I
have
seen
God
face
to
face
;
in
which
act
of
prayer
his
name
is
changed
from
Jacob
to
Israel
,
to
declare
a
prince-like
promise
in
prevailing
with
God
,
as
the
Prophet
explayns
his
name
and
act
,
saying
,
And
by
his
strength
he
had
power
with
God
,
yea
he
had
power
over
the
Angell
,
and
prevailed
;
he
wept
and
made
supplication
,
hee
found
him
in
Bethel
,
and
there
spake
with
us
(
or
in
us
)
for
if
the
spirit
of
God
had
not
spoke
in
our
father
Jacob
,
and
so
in
all
of
his
race
,
he
had
never
prevailed
.
Was
ever
the
like
Conquest
made
,
as
to
overcome
omnipotency
?
which
could
never
be
,
but
through
the
requests
of
his
owne
spirit
,
which
he
cannot
deny
,
but
must
yeeld
himself
over
thereunto
.
Prayer
therefore
consists
of
a
combate
which
ever
hath
conquest
,
therefore
of
sufficient
honour
and
renown
to
memorize
a
Saint
,
who-ever
he
be
that
exerciseth
the
design
and
skill
thereof
.
5.
Prayer
hath
salvation
contained
in
it
,
nay
it
is
salvation
:
For
whosoever
calls
on
the
name
of
the
Lord
shall
be
saved
:
or
in
the
present
tense
(
as
the
word
will
admit
)
is
saved
;
for
he
that
thinks
he
knows
Christ
any
otherwise
then
in
the
vertue
of
an
office
exercised
in
such
a
subsistance
,
or
by
such
a
manner
or
subsisistance
exercised
in
such
an
office
,
that
man
may
come
to
be
deceived
as
the
Jewes
of
old
were
,
and
Jewish
Gentiles
are
at
this
day
,
and
so
persecute
Christ
in
stead
of
receiving
him
,
when
or
in
whomsoever
he
appeareth
.
Let
those
of
that
carnall
opinion
,
that
Christ
shall
come
and
reign
upon
the
earth
as
a
great
Monarch
for
a
thousand
yeares
,
look
into
this
point
;
for
Christ
was
never
known
but
in
an
office
as
aforesayd
,
and
every
office
of
the
spirit
in
its
proper
way
and
manner
of
working
,
comprehends
whole
Christ
:
Now
the
office
of
intercession
is
a
work
of
the
spirit
,
for
we
know
not
how
to
pray
as
we
ought
,
but
the
spirit
maketh
intercession
for
us
,
or
in
us
;
therefore
it
comprehends
whole
Christ
,
for
he
cannot
be
divided
;
and
it
being
the
spirit
of
the
Saviour
,
must
have
,
yea
be
salvation
;
for
where
Christ
the
Son
of
God
is
,
there
is
salvation
:
In
what
grace
,
vertue
,
or
office
soever
he
appears
,
in
or
by
,
that
tradition
of
tying
salvation
to
believing
alone
,
is
ridiculous
;
for
can
there
be
more
in
faith
then
in
love
,
which
is
the
fulfilling
of
the
whole
law
,
yea
of
that
law
of
the
spirit
of
life
in
Christ
?
and
are
not
we
saved
by
hope
?
Doth
not
Timothy
save
himselfe
and
them
that
hear
him
by
preaching
sound
doctrine
?
Now
to
take
faith
according
to
that
dismition
the
Apostle
gives
,
saying
,
It
is
the
subsistance
of
things
hoped
for
:
So
faith
is
in
every
vertue
,
office
and
exercise
of
Christ
;
for
the
subsistance
is
the
being
of
God
and
man
in
one
,
and
that
is
to
be
held
and
had
of
Christians
in
all
things
that
can
be
sayd
of
Christ
,
therefore
we
acknowledg
nothing
but
Jesus
Christ
and
him
crucified
;
There
is
both
the
unction
and
crucification
in
every
thing
a
Christian
knows
:
but
there
is
no
unction
but
in
the
nature
divine
,
nor
slaying
in
a
Christan
,
but
of
the
flesh
;
which
twayn
are
never
separated
,
neither
in
love
nor
hope
,
gentlenesse
,
mercy
,
kindnesse
,
wisdome
,
truth
,
patience
,
and
whatsoever
can
be
named
of
Christ
,
it
is
the
subsistance
of
twayn
made
one
new
man
,
that
compleats
it
:
and
therefore
salvation
is
in
all
Christs
excellencies
,
and
they
are
all
as
things
hoped
for
,
because
they
are
ever
to
come
;
that
is
,
not
only
in
present
being
and
exercise
,
but
shall
for
ever
spring
up
unto
a
Christian
out
of
that
living
and
everlasting
fountain
.
All
things
of
salvation
therefore
are
in
prayer
;
for
prayer
consists
of
necessity
and
supply
,
but
all
necessities
and
all
supplies
are
in
prayer
,
therefore
prayer
contayns
whole
Christ
,
which
is
compleat
salvation
;
therefore
a
work
of
honour
to
eternize
the
memory
of
a
Saint
.
This
point
may
fence
a
Christian
from
discouraging
&
drooping
thoughts
,
apt
to
sieze
upon
all
all
flesh
,
thinking
himselfe
of
no
use
in
his
age
,
nor
of
any
performance
befitting
such
a
name
,
or
calling
,
as
to
be
entitled
a
Son
of
God
,
being
destitute
of
any
power
or
authority
,
wisdome
or
policy
,
device
or
invention
,
art
or
science
,
such
as
the
sons
of
men
have
gathered
and
encroached
unto
themselves
in
all
ages
:
By
sword
&
stratagems
;
by
Schools
and
Seminaries
,
by
money
and
friendship
,
by
travell
and
humane
experiments
and
observations
.
Poor
heart
that
thou
art
(
with
respect
unto
the
world
)
canst
thou
pray
?
be
of
good
comfort
,
it
countervayls
all
,
it
is
the
renownedst
act
that
ever
was
wrought
in
the
world
;
Get
thee
to
thy
Closet
,
viz.
shut
up
thy selfe
from
the
common
courses
and
customs
of
this
world
,
and
pray
unto
thy
father
in
secret
;
or
according
unto
,
or
in
that
secret
and
hidden
mystery
of
Christ
,
which
is
as
secret
and
hidden
from
the
world
,
as
thy selfe
is
hid
from
the
wayes
of
the
world
in
this
thy
closet
or
chamber
of
presence
:
And
thy
father
which
seeth
in
seecret
;
that
is
,
which
beholds
and
approves
of
this
mystery
of
God
in
thee
,
will
reward
thee
openly
;
that
is
,
will
make
it
manifest
that
the
reward
or
end
of
thine
estate
and
practice
is
to
be
made
manifest
to
the
Son
of
God
;
and
that
the
Heyr-ship
and
inheritance
of
the
Kingdome
of
God
appertayns
and
belongs
unto
thee
.
2.
Again
,
let
such
weigh
this
point
that
hold
themselves
free
from
believing
any
doctrine
in
the
world
till
they
see
it
accompanyed
with
miraculous
works
,
viz.
works
in
like
manner
and
form
as
they
have
beene
done
formerly
,
as
to
heale
the
sicke
,
restore
the
lame
,
open
the
eyes
of
the
blind
,
and
raise
up
the
dead
,
all
these
are
taken
in
a
bodily
and
corporeall
respect
.
These
men
do
not
consider
that
the
famous
and
miraculous
works
that
Elia
did
,
all
of
them
are
included
in
his
prayer
,
and
that
is
as
miraculous
as
any
of
them
;
the
miracles
that
Christ
did
,
they
are
all
included
in
his
prayers
,
supplications
,
and
teares
,
with
strong
cryes
,
which
is
no
lesse
miraculous
then
any
of
the
rest
:
The
wonders
of
Paul
in
doing
and
suffering
are
all
comprized
in
this
,
Behold
he
prayes
.
Now
the
miraculous
vertue
and
power
of
prayer
consists
not
in
words
,
or
any
outward
expression
or
bodily
exercise
in
a
form
of
words
:
but
in
humble
petition
,
a
lawfull
suing
out
of
right
,
a
just
and
legall
appeale
and
judgement
given
,
according
to
the
nature
of
the
case
propounded
,
in
which
all
accord
and
agree
together
to
compleat
the
mystery
and
miracle
of
prayer
,
having
all
these
things
in
it
,
whereby
according
to
the
law
of
the
spirit
,
our
right
of
inheritance
is
faithfully
sued
out
.
Note
further
,
that
it
is
no
more
the
form
visible
of
any
miracle
that
ever
was
wrought
,
that
is
the
proper
seal
to
confirm
the
Gospel
;
no
more
then
the
Ministry
of
the
Letter
that
kills
,
is
the
proper
path
of
the
spirit
that
gives
life
.
But
it
is
the
scope
,
drift
,
ayme
and
end
of
the
miracle
in
what
it
poynts
unto
,
in
that
great
and
miraculous
workmanship
of
Christ
the
son
of
the
living
God
,
which
is
the
true
and
proper
seale
of
the
Gospel
:
and
wheresoever
that
is
effectually
wrought
,
there
it
is
felt
and
approved
,
and
there
only
the
Gospel
or
glad
tidings
of
salvation
is
really
and
miraculously
confirmed
by
a
signe
and
wonder
,
passing
infinitely
all
momentany
and
corporeall
respects
.
But
these
men
think
they
honour
the
Gospel
,
and
lift
it
up
to
its
proper
height
,
and
ancient
dignity
.
In
thus
concluding
,
their
opinion
is
no
lesse
honourable
then
that
of
those
that
have
resolved
and
decreed
,
that
the
pattering
(
over
the
words
of
that
prayer
which
Christ
taught
his
Disciples
)
as
a
spell
,
is
an
effectuall
ordinance
in
the
house
of
God
,
never
looking
at
the
life
,
spirit
,
and
proper
power
of
prayer
,
only
the
form
of
words
.
So
these
look
at
the
form
of
the
miracle
wrought
,
as
it
appears
to
a
naturall
eye
,
as
the
other
appears
to
the
ear
,
and
never
look
at
the
true
wonder
and
signe
,
only
sound
in
the
son
of
man
,
and
else-where
centred
,
is
no
better
then
the
magick
of
Aegypt
;
for
they
may
as
well
gape
after
the
outward
forms
of
words
to
be
the
prayer
of
the
Gospel
,
as
the
outward
form
of
the
work
,
to
be
the
seale
of
the
Doctrine
of
the
Gospel
,
and
any
particular
,
or
all
outward
forms
,
which
Religion
is
represented
unto
us
in
,
to
be
the
Religion
of
God
,
as
well
as
any
or
all
of
those
former
miracles
wrought
,
to
be
the
seale
of
God
.
3.
Furthermore
,
to
conclude
the
historicall
act
of
wonders
wrought
,
to
be
the
sign
of
confirmation
,
is
to
darken
,
yea
to
annihilate
the
vertue
and
power
of
the
Gospel
;
for
in
this
wonder
of
Eliah
,
to
make
the
heavens
as
brasse
,
and
the
earth
as
iron
,
is
here
a
fit
allusion
in
the
judgement
of
the
spirit
(
and
we
are
to
heare
what
the
spirit
saith
unto
the
Churches
)
in
the
teaching
of
the
death
of
Christ
,
and
the
operations
thereof
considered
in
the
world
;
and
also
in
the
house
of
God
,
whose
house
we
are
,
if
we
hold
fast
the
confidence
,
and
the
rejoycing
of
the
hope
firm
unto
the
end
:
And
thus
the
allusion
is
unto
a
three
yeares
and
sixe
moneths
forbearance
of
raine
,
and
afterwards
to
raynein
great
plenty
.
This
allusion
is
also
used
not
in
the
terme
of
yeares
,
but
of
two
and
forty
moneths
,
which
is
the
same
length
of
time
,
but
in
a
farre
differing
respect
,
and
differing
doctrine
,
in
regard
of
the
severall
beames
and
lustre
of
the
Gospel
.
For
there
he
teacheth
,
that
in
measuring
of
the
Temple
,
the
Court-yard
is
to
be
left
out
,
and
not
to
be
measured
,
because
it
is
given
unto
the
Gentiles
:
And
the
holy
Citie
shall
they
tread
under
foot
two
and
forty
moneths
,
which
is
this
three
years
and
six
moneths
.
It
is
also
alluded
unto
in
poynt
of
dayes
,
and
so
the
same
mystery
is
called
a
thousand
two
hundred
and
threescore
dayes
,
which
are
not
properly
yeares
of
famine
,
but
rather
of
fruit
,
for
it
is
the
time
of
the
prophesie
of
the
two
witnesses
of
the
Gospel
;
it
is
alluded
unto
likewise
,
as
consisting
of
three
dayes
and
a
halfe
,
which
is
the
time
of
the
witnesses
dead
bodies
lying
in
the
streets
of
the
great
Citie
,
which
is
spiritually
called
Sodome
and
Aegypt
,
where
also
our
Lord
was
crucified
,
not
suffered
to
be
put
in
graves
.
This
wonder
wrought
by
Eliah
,
is
alluded
unto
also
,
as
points
or
monuments
of
time
,
in
which
the
time
of
the
womans
being
in
the
wildernesse
is
taught
,
a
doctrine
farre
differing
from
any
of
the
former
,
and
that
is
for
a
time
,
times
,
and
halfe
a
time
,
on
the
division
of
time
.
Now
if
the
three
yeares
and
sixe
moneths
drought
,
and
afterwards
rayne
,
were
the
substance
and
intent
of
the
miracle
,
and
in
that
the
wonder
to
lye
for
the
confirmation
of
the
Gospel
;
how
fi●ly
could
the
spirit
of
God
bring
it
in
,
as
an
elegant
allusion
in
all
these
severall
respects
.
Those
therefore
that
would
have
the
Gospel
confirmed
by
miracles
of
like
outward
form
as
have
been
done
in
ages
past
;
they
annihilate
the
Gospel
,
by
denying
the
truth
,
substance
,
and
reality
of
the
signe
to
be
extant
only
in
Christ
.
Like
friends
to
the
Gospel
are
they
,
who
look
to
see
Christ
coming
from
heaven
,
confined
in
one
individuall
man
(
as
the
Disciples
saw
him
go
up
)
to
reign
on
the
earth
as
an
only
Monarch
for
the
space
of
a
thousand
yeares
;
and
then
,
and
not
till
then
we
shall
see
good
dayes
,
as
those
Doctors
affirm
.
The
fourth
poynt
is
the
effect
of
his
prayer
;
And
it
rayned
not
.
Concerning
the
historicall
form
of
this
wonder
,
all
men
know
what
it
is
to
rayne
,
and
not
to
rayn
:
But
few
know
the
mystery
thereof
,
which
is
substantiated
in
the
Son
of
God
,
and
consists
in
that
death
of
his
,
reallized
in
the
men
of
the
world
,
and
in
the
men
of
God
.
The
spirit
therefore
and
office
of
the
intercession
of
Christ
,
centring
in
,
and
gathering
it selfe
into
that
one
holy
and
mysticall
body
,
in
the
utterance
and
manifestation
of
it selfe
,
affords
not
any
of
the
raine
of
Gods
liberality
and
bounty
;
nor
of
that
dew
which
causeth
Israel
to
grow
as
a
lilly
,
unto
that
body
of
sinne
,
that
state
of
Ahab
,
Jezebel
,
and
apostatized
Israel
,
but
leaves
it
fruitlesse
and
barren
,
like
those
mountains
of
Gilboa
,
where
Saul
slaw
himself
,
&c.
to
declare
that
his
unction
according
to
the
works
of
the
Law
of
the
carnall
command
,
with
all
the
glory
arising
there-from
:
and
the
terrours
of
God
are
never
separated
,
nor
upon
that
height
and
dignity
doth
ever
rayn
,
nor
dew
(
according
to
the
intent
of
our
Apostle
in
this
place
)
fall
or
descend
to
bring
forth
any
fruit
unto
God
,
but
are
like
the
heath
in
the
parched
wildernesse
,
and
as
the
dry
dust
which
the
winde
of
Gods
fury
driveth
away
.
2.
The
spirit
of
intercession
comprized
and
exercising
it selfe
in
that
Elijah
,
the
strength
of
our
being
or
existance
,
dryeth
up
that
mysticall
body
of
Christ
,
that
no
rayne
,
nor
dew
,
nor
any
moysture
producing
fruits
according
to
the
flesh
,
falleth
upon
it
,
or
descendeth
thereon
:
And
this
is
declared
and
signified
unto
us
in
Eliah
,
who
goes
to
the
brook
Cherith
,
or
the
brook
of
slaying
,
and
mortification
of
the
flesh
,
with
all
the
lusts
and
affections
thereof
,
intimated
unto
us
in
the
drying
up
of
the
brook
by
that
drought
,
and
he
is
fed
by
no
earthly
thing
,
but
only
by
the
fowls
of
heaven
.
Also
when
he
sits
under
the
Mulbery
trees
,
as
one
bereaved
of
his
life
,
as
his
fathers
before
him
also
were
.
To
the
things
of
this
world
,
there
also
an
Angel
or
Messenger
heavenly
only
,
makes
provision
for
him
,
in
his
ascention
to
Horeb
,
the
Mount
of
God
;
in
the
strength
of
which
food
once
received
,
though
in
a
two-fold
respect
,
he
travels
forty
days
and
forty
nights
,
the
like
time
that
Moses
and
our
Lord
fasted
,
where
he
complayns
to
God
,
that
he
only
is
left
alone
,
destitute
of
all
help
of
man
,
as
an
out-cast
from
all
claym
or
title
to
the
Kingdome
of
Ahab
,
and
backsliden
Israel
,
to
idolatry
:
For
there
is
no
rayn
nor
dew
which
makes
that
earthly
condition
fruitfull
that
falls
upon
him
;
for
the
Famine
is
as
great
unto
him
in
poynt
of
the
wisdome
of
the
flesh
,
yeelding
any
food
to
Eliah
,
as
it
is
in
respect
of
the
wisdome
of
the
spirit
,
in
yeelding
any
refreshment
to
Ahab
;
the
one
being
the
heaven
of
God
,
of
Israel
,
and
the
other
the
heaven
,
or
god
of
the
world
.
To
conclude
this
point
,
let
us
insert
that
word
Selah
,
which
hath
the
signification
of
lifting
up
,
do
but
exalt
the
word
of
God
,
as
it
is
in
Jesus
;
and
behold
it
is
extant
,
and
lives
in
both
these
respects
at
this
day
,
and
thence
comes
in
the
time
of
this
restraynt
of
rayne
.
And
this
is
the
fifth
poynt
,
which
is
for
the
space
of
three
yeares
and
sixe
moneths
.
For
the
opening
of
this
point
,
we
know
that
the
number
three
as
it
hath
the
mystery
of
a
true
and
reall
distinction
in
it
,
in
the
same
individuall
,
as
in
the
three
that
beare
record
in
heaven
,
the
father
,
the
word
,
and
the
spirit
,
and
these
three
are
one
:
So
also
the
mystery
of
fulnesse
and
perfection
(
as
the
number
seven
hath
)
for
three
witnesses
are
as
a
thousand
,
they
answer
the
Law
compleatly
.
Likewise
it
hath
the
mystery
of
eternity
in
it
,
for
they
are
heavenly
,
such
as
never
fade
away
,
nor
faile
to
bring
in
their
testimony
;
therefore
it
is
,
that
Israel
must
go
three
days
journey
into
the
wildernesse
to
worship
the
Lord
;
that
is
,
there
must
be
a
totall
and
finall
departure
from
Aegypt
,
in
regard
of
the
ignorance
or
darknesse
of
it
,
from
their
governments
,
Hosts
,
and
Armies
,
burdens
,
tasks
,
and
cruelties
,
Magicyan-like
worships
,
lying
wonders
,
and
fauning
flatteries
,
in
the
erecting
and
setting
up
of
the
Tabernacle
and
worship
of
God
at
Mount
horeb
,
or
Sinai
.
This
is
also
the
reason
why
the
Ark
must
go
before
them
three
days
journey
from
Mount-Sinai
,
to
seek
out
a
resting
place
,
namely
to
shew
,
that
there
must
be
a
totall
and
finall
departure
from
the
works
of
the
Law
,
in
our
entring
into
that
rest
that
yet
remaynes
for
the
people
of
God
.
Of
like
signification
is
Jonas
,
being
in
the
Whales
belly
,
and
the
Son
of
man
in
the
heart
of
the
earth
.
Jonas
is
swallowed
up
of
the
Whales
in
carnall
and
backsliding
Israel
,
who
observe
lying
vanities
,
and
decline
the
word
of
God
,
but
is
cast
up
and
made
alive
in
the
Ninivites
beyond
all
reason
,
expectation
,
or
thought
of
heart
,
for
the
Publicans
and
Sinners
enter
before
the
strict
Scribes
and
Pharisees
into
heaven
.
Christ
lyes
three
dayes
and
three
nights
in
the
grave
,
as
buryed
eternally
,
concerning
any
life
of
his
spirit
,
in
Herod
,
Pontius
Pilate
,
and
that
wicked
Judas
,
and
the
Jewes
:
but
he
riseth
the
third
day
in
his
Disciples
,
the
Gentiles
,
and
all
Nations
,
never
to
dye
any
more
,
but
only
those
three
dayes
and
three
nights
of
eternity
in
the
wicked
of
the
world
,
unto
which
his
life
in
the
Saints
is
proportionable
.
Even
so
,
here
is
three
years
voyd
of
rayn
,
or
dew
,
or
any
fruitfulnesse
of
the
earth
,
wherein
both
heaven
and
earth
are
in
exercise
,
and
are
comprehended
.
So
there
is
an
eternall
estate
of
the
wicked
that
comprehends
both
God
and
man
in
that
way
of
the
Curse
,
and
unity
of
the
Harlot
,
wherein
twayn
are
made
one
flesh
;
for
two
(
saith
he
)
shall
be
one
flesh
,
in
which
estate
there
is
no
dew
of
heaven
,
nor
fruit
yielded
by
the
earth
;
that
is
,
of
those
fruits
of
righteousnesse
and
vertues
that
are
by
Jesus
Christ
,
in
those
three
years
,
that
is
,
unto
eternity
:
There
is
also
an
eternall
season
of
the
Saints
of
God
,
wherein
no
dew
nor
rayn
from
heaven
(
or
from
that
wisdome
of
the
flesh
)
falls
on
them
,
to
cause
any
fruits
of
the
flesh
,
or
works
of
darknesse
to
be
brought
forth
by
them
:
So
that
as
in
a
yeare
wee
see
a
perfect
revolution
of
things
not
only
earthly
,
but
heavenly
also
,
at
least
in
that
great
light
and
course
of
the
Sun
:
so
that
the
number
three
signifies
a
totall
and
finall
revolution
of
all
things
that
concern
God
and
man
,
as
two
being
joyned
in
way
of
flesh
:
And
all
things
also
that
concern
God
and
man
everlastingly
,
in
that
way
of
being
joyned
unto
the
Lord
,
and
made
one
spirit
with
him
.
Further
,
we
see
that
in
a
whole
years
space
,
there
is
a
like
time
of
night
as
there
is
of
day
,
if
we
take
the
globe
universally
;
even
so
there
is
a
like
eternity
of
darknesse
and
the
power
thereof
,
that
there
is
of
light
in
the
Kingdome
of
Christ
.
Moreover
,
take
the
whole
circumference
of
heaven
and
earth
,
and
there
is
a
like
time
of
Winter
that
there
is
of
Sommer
,
even
so
there
is
the
same
three-fold
time
of
eternity
in
the
kingdome
of
darknesse
,
of
blasting
,
withering
,
smiting
with
chilly
coldnesse
,
and
all
unfruitfulnesse
,
as
there
is
in
the
kingdome
of
life
and
light
,
of
the
joy
of
harvest
,
and
pleasure
of
the
tree
of
life
,
which
beares
twelve
manner
of
fruits
,
as
being
furnished
for
every
Tribe
of
Israel
,
and
every
moneth
of
the
yeare
;
which
tree
is
not
afraid
of
drought
,
nor
knowes
when
the
heate
comes
.
Concerning
the
sixe
moneths
added
,
it
is
a
rendring
or
consigning
to
each
estate
of
eternity
such
a
time
;
for
the
Prophet
in
the
history
is
illimited
in
his
expression
,
saying
,
that
it
shall
be
neither
raine
nor
dew
for
these
yeares
;
which
may
be
applyed
to
time
past
,
present
,
or
to
come
;
for
it
is
according
to
my
word
,
which
is
the
word
of
the
Lord
,
the
word
of
eternity
:
so
that
we
can
give
no
other
bounds
to
the
time
,
but
such
as
hold
correspondency
with
the
word
of
eternity
:
Our
Apostle
therefore
brings
it
in
by
these
expressions
,
to
declaring
and
distinguish
his
meaning
,
namely
the
Prophets
meaning
.
This
term
of
sixe
moneths
then
,
is
to
be
taken
according
to
that
distinction
,
when
he
saith
,
that
sommer
and
winter
,
cold
and
heate
,
seed-time
and
harvest
,
night
and
day
shall
not
cease
.
This
sixe
moneths
properly
sets
forth
unto
us
the
time
of
seed-time
and
harvest
;
which
take
it
throughout
the
earth
,
with
respect
to
all
grayn
,
and
it
consists
so
long
time
:
Besides
,
the
number
sixe
hath
in
it
the
mystery
of
meanes
of
increase
;
for
increase
,
multiplication
,
and
fruitfulnesse
is
not
brought
in
in
the
creation
,
but
with
the
blessing
,
which
is
the
meanes
of
it
:
So
that
six
moneths
in
this
place
is
the
time
and
means
of
multiplication
and
increase
,
which
is
here
frustrate
and
hindered
by
the
drought
unto
barrennesse
and
famine
.
In
the
mystery
of
Christ
,
the
Saints
of
God
sow
unto
the
spirit
,
but
the
seed
of
immortality
is
lost
in
the
wicked
,
they
reap
nothing
unto
eternall
life
.
Also
the
wicked
,
they
sow
unto
the
flesh
,
but
their
seed
is
lost
in
the
Saints
,
and
comes
to
nought
,
for
they
reap
nothing
of
corruption
:
So
that
in
these
three
years
of
eternity
there
is
a
frustration
of
seed-time
and
harvest
;
an
absolute
fruitlesnesse
,
barrennesse
,
and
famine
throughout
the
earth
;
the
one
unto
blessing
,
in
bringing
forth
nothing
unto
the
flesh
;
the
other
unto
a
curse
,
in
bringing
forth
nothing
unto
the
spirit
.
Yet
men
beare
men
in
hand
,
and
vainly
perswade
themselves
they
can
convert
men
,
and
turn
them
by
their
preaching
,
and
make
them
other
things
then
they
are
,
whereas
the
Gospel
only
declares
and
discovers
men
to
appear
to
be
that
which
they
are
,
no
alteration
of
a
work
done
once
and
for
ever
.
They
may
as
well
say
they
can
make
the
righteous
and
just
one
a
sinner
,
as
to
say
the
wicked
may
become
holy
,
otherwise
then
as
they
are
once
and
for
ever
;
for
Gods
work
in
man-kind
is
an
eternall
act
,
not
knowable
,
but
as
himselfe
considered
one
with
it
.
6.
It
follows
,
which
is
the
renewing
of
his
prayer
,
and
the
effect
thereof
;
And
he
prayed
againe
,
and
the
heavens
gave
raine
,
and
the
earth
brought
forth
her
fruit
.
We
are
not
here
to
take
prayer
as
one
being
of
a
later
production
then
the
former
,
for
they
are
but
one
continued
and
eternall
act
,
as
the
doctrine
of
the
Gospel
is
,
which
is
herein
commended
unto
us
;
for
the
things
of
God
are
comprehended
and
involved
one
in
another
:
and
it
is
the
skill
of
a
Scribe
taught
unto
the
Kingdome
of
God
,
to
bring
them
out
of
the
treasury
,
as
things
of
old
from
eternity
;
and
new
,
as
in
present
use
,
fitting
and
beseeming
the
present
oration
and
opportunity
.
This
phrase
therefore
is
like
that
,
where
the
Apostle
saith
,
My
little
children
,
of
whom
I
travell
in
birth
againe
,
till
Christ
be
formed
in
you
;
not
as
though
they
had
now
defaced
Christ
,
who
before
was
formed
in
them
:
but
he
declares
hereby
the
effect
of
his
doctrine
,
from
which
some
were
turned
aside
unto
the
rudiments
of
the
Law
,
as
unto
another
Gospel
,
which
he
saith
is
not
another
,
but
the
same
Gospel
perverted
by
false
Teachers
,
telling
them
that
some
are
entangled
with
the
yoke
of
bondage
thereby
;
for
he
that
is
bound
to
any
particular
of
the
carnall
commandement
,
as
to
be
circumcised
,
or
any
outward
form
of
bodily
action
;
He
is
bound
to
keepe
the
whole
law
,
and
shews
that
such
have
abolished
Christ
,
and
are
faln
from
grace
;
such
effect
he
shews
his
Doctrine
had
of
some
,
as
a
savour
of
death
unto
death
:
but
there
were
others
unto
whom
hee
there
speaks
,
on
whom
his
doctrine
had
a
more
noble
effect
,
as
being
a
savour
of
life
;
Therefore
he
saith
,
My
little
children
,
of
whom
I
travell
in
birth
againe
;
or
I
have
brought
you
forth
,
not
in
a
second
act
,
but
in
another
manner
and
way
,
namely
to
the
forming
of
Christ
in
you
,
or
framing
you
into
the
similitude
of
the
Son
of
God
once
and
for
ever
.
Even
so
it
is
here
,
He
prayed
againe
;
that
is
,
the
spirit
of
intercession
hath
a
secondary
,
or
other
manner
of
effect
then
that
which
is
before
specified
,
not
another
prayer
,
but
another
manner
of
wonder
accomplished
by
the
same
prayer
,
for
now
the
heavens
gave
raine
,
and
the
earth
brings
forth
her
fruit
.
We
are
to
know
then
,
that
as
the
Gospel
opens
the
treasuries
of
the
Kingdome
of
God
unto
an
abundant
freedome
,
liberty
,
and
plenty
of
the
going
forth
and
exercise
of
the
spirit
of
grace
in
the
Saints
,
even
as
water
poured
upon
the
thirsty
,
and
floods
upon
the
dry
ground
,
through
that
office
of
intercession
peculiar
unto
our
Eliah
,
without
any
hinderance
or
engagement
of
any
bond
of
the
flesh
;
when
through
the
spirit
of
prayer
,
that
cloud
of
witnesse
or
rayn
of
liberality
ariseth
,
as
a
hand
or
administration
thereof
,
even
as
the
word
of
the
Lord
is
sayd
to
come
by
the
hand
of
Haggie
,
and
by
the
hand
of
Malachie
,
and
by
the
hand
of
all
the
Prophets
,
which
so
covereth
the
heavens
,
as
no
parching
sun
of
the
beams
of
mans
wisdome
and
device
taketh
place
,
no
more
then
they
doe
in
those
over-shadowings
of
the
Virgin
,
by
that
holy
spirit
of
God
in
the
production
of
Christ
.
Even
so
doth
Prayer
set
at
liberty
the
works
of
the
flesh
in
the
men
of
the
world
,
by
opening
the
sluces
and
flood-gates
thereof
unto
condemnation
and
destruction
;
for
the
waters
of
the
great
deep
,
mystery
,
or
bottomlesse
pit
,
are
opened
for
the
destruction
of
the
world
,
as
well
as
the
flood-gates
of
heaven
for
the
safety
of
Noah
and
his
houshold
,
in
bearing
up
the
Ark
fifteen
cubits
above
the
great
mountayns
of
the
States
of
this
earth
,
or
of
the
world
.
And
this
prayer
doth
not
simply
,
accidentally
,
but
ministerially
and
effectually
in
the
same
sence
,
That
the
Gospell
is
a
savour
of
death
unto
death
.
Not
only
by
gleaning
of
all
the
fruits
of
righteousnesse
out
of
the
wisdome
of
the
Serpent
,
or
men
of
the
world
,
which
centred
in
the
Saints
,
are
the
proper
cause
of
the
transcendencies
of
their
estate
above
all
humane
excellencies
,
so
doth
it
also
gleane
all
the
vicious
desires
of
the
flesh
out
of
that
state
and
condition
of
Christ
,
centring
them
in
that
state
of
unbeliefe
,
whereby
man
descends
infinitely
beneath
a
state
of
simple
,
humane
,
or
properties
of
a
meer
creature
,
and
by
fashioning
and
corrupting
the
holy
things
of
God
,
becomes
satanicall
,
and
diabolicall
,
and
such
as
seek
to
finde
an
excellent
or
commendable
betwixt
these
twayn
,
it
cannot
be
better
described
or
diciphered
(
for
the
solidity
of
it
)
then
by
that
partition
that
divides
Purgatory
and
Hell
,
in
those
of
that
mercinary
conceipt
.
The
abundance
of
spirit
therefore
in
the
Saints
,
and
that
plenty
of
the
spirit
of
the
Prince
of
the
power
of
the
ayre
which
now
works
in
the
children
of
disobedience
,
hold
proportion
in
way
of
Antithesis
,
otherwise
an
infinite
and
an
eternall
wrath
could
not
take
place
in
the
wicked
,
as
an
infinite
and
eternall
glory
doth
in
the
Saints
.
For
he
made
but
one
;
speaking
of
that
state
of
Christ
(
with
an
elegant
allusion
unto
the
high
Priest
)
and
wherefore
but
one
?
seeing
he
had
abundance
of
spirit
,
namely
that
there
might
be
a
holy
seed
;
that
whatsoever
the
fruits
are
,
that
are
by
one
Lord
Jesus
Christ
,
of
the
same
nature
and
dignity
are
all
the
fruits
of
happinesse
produced
and
brought
forth
by
that
one
mystical
and
spirituall
body
,
and
so
in
a
diameter
respect
are
all
the
fruits
of
sin
in
the
wicked
.
This
plenty
in
this
two-fold
respect
is
signified
by
warning
given
to
Ahab
,
to
betake
himselfe
to
his
Chariot
,
for
I
heare
a
noyse
of
much
raine
,
which
Ahab
flyes
from
as
a
terrible
thing
,
as
it
contayns
the
spirit
of
Eliah
,
betaking
himselfe
to
Chariot
and
horse
in
the
furnitures
of
this
world
:
and
Eliah
flyes
from
it
,
as
it
hath
the
spirit
of
Ahab
and
Jezebel
,
as
that
which
brings
destruction
upon
them
,
only
hee
betakes
himselfe
to
the
strength
of
Gods
spirit
to
take
the
gates
of
Iesreel
.
The
plenty
of
Eliah's
spirit
is
seen
and
taught
in
that
duration
and
plenty
in
the
cruse
of
oyle
,
and
barrell
of
meale
;
raising
up
the
womans
sonne
from
death
to
life
,
and
annoynting
Hazael
and
Jehu
for
the
ruine
of
Ahabs
house
;
Elisha
to
be
a
Prophet
in
his
stead
,
and
in
the
destruction
of
all
those
false
Prophets
of
Baal
.
And
the
plenty
of
the
rayn
of
that
spirit
of
wickednesse
appears
in
Ahab
and
Jezebel
,
their
cruelty
towards
the
Prophet
of
God
,
their
miserable
and
horrible
overthrow
,
and
in
their
desire
and
endeavour
to
nourish
and
maintayn
such
plenty
of
a
false
spirit
of
prophesie
upon
the
face
of
the
earth
,
and
in
this
plenty
of
rain
,
seed-time
,
and
harvest
are
continued
;
for
the
world
sow
unto
the
flesh
,
and
the
flesh
they
reap
and
inherit
corruption
;
and
the
Saints
sow
unto
the
spirit
,
and
inherit
everlasting
life
.
And
from
this
power
of
prayer
he
assumes
the
power
and
vertue
of
doctrine
,
in
which
he
concludes
the
Epistle
,
to
shew
that
where
the
power
and
vertue
of
the
one
resides
,
there
is
the
power
and
vertue
of
the
other
.
The
prayer
of
Faith
is
never
without
the
spirit
of
Prophesie
:
and
prophesie
according
to
the
spirit
,
is
never
without
the
life
and
power
of
prayer
;
and
where
one
of
these
is
wanting
,
they
are
both
absent
from
that
party
,
in
the
true
exercise
of
them
;
for
a
formall
prayer
is
never
accompanyed
with
the
life
and
power
of
sound
doctrine
:
but
as
they
have
composed
a
prayer
by
mans
invention
,
gathering
up
expressions
sutable
in
the
understanding
of
a
man
,
so
do
they
compose
a
doctrine
from
Libraries
,
School-distinctions
,
and
from
a
serious
observation
of
the
carriage
and
demeanour
of
one
creature
towards
another
,
only
bringing
God
into
the
account
,
by
turning
the
glory
of
the
incorruptible
God
into
the
similitude
of
a
corruptible
man
,
and
of
birds
,
four-footed
beasts
,
and
of
creeping
things
.
It
is
not
Universities
,
books
,
and
Libraries
,
that
can
transfer
the
spirit
of
the
Scriptures
;
no
nor
the
skill
in
those
Languages
wherein
they
were
originally
written
,
without
the
same
spirit
comment
upon
them
in
our
hearts
,
by
which
they
were
first
indited
:
It
is
the
spirit
that
indited
them
,
that
gives
the
meaning
of
them
,
and
not
the
hand
that
writes
or
translates
,
no
more
then
paper
and
inke
can
doe
it
.
Without
which
spirit
,
let
us
use
all
meanes
and
industry
that
possible
we
can
,
&
it
is
but
to
pick
at
the
bark
,
and
rinde
of
truths
,
and
cracking
of
a
shell
,
voyd
and
destitute
of
any
kernell
,
better
then
a
gale
of
bitterness
to
be
found
in
it
;
and
such
as
compose
their
Sermons
of
such
stuffe
,
their
prayers
are
no
better
,
however
they
may
shew
the
zeale
of
Baals
Priests
in
the
uttering
of
them
.
But
true
prayer
carries
the
force
of
the
Doctrine
of
the
Gospel
in
it
,
by
judging
of
the
want
and
supply
,
according
unto
God
,
and
true
doctrine
hath
the
power
of
prayer
going
forth
in
it
for
the
effectuall
performance
of
the
things
that
are
taught
,
and
neither
the
one
nor
the
other
consist
of
any
form
or
statue
that
any
book
or
Library
can
possibly
bring
and
represent
unto
us
;
for
the
visions
and
operations
of
God
are
never
found
in
the
same
form
and
time
as
at
another
,
all
circumstances
duely
weighed
and
considered
.
Yet
may
we
not
deny
,
but
the
same
words
may
be
used
often
and
again
in
prayer
or
doctrine
,
but
with
a
various
respect
,
as
this
wonder
of
Eliah
is
brought
in
,
with
respect
to
years
,
months
,
dayes
,
and
poynts
of
time
:
so
Christ
prayed
in
the
same
words
thrice
,
but
with
variety
and
eternity
of
respect
,
for
the
cup
for
ever
passeth
by
him
,
and
toucheth
him
not
,
as
man
is
eternally
saved
in
that
blessed
condition
of
the
Son
of
God
,
and
it
takes
effect
,
at
the
Sonne
of
God
is
transformed
by
the
world
into
the
cursed
state
and
condition
:
For
if
we
make
the
death
of
Christ
according
to
the
true
mystery
of
it
,
wherein
salvation
doth
consist
,
to
be
of
lesse
continuance
then
eternity
;
wee
shall
annihilate
Christ
,
and
make
salvation
it selfe
of
no
longer
continuance
;
for
if
Christ
once
dye
unto
the
flesh
in
the
godly
,
he
never
lives
unto
it
any
more
:
And
if
he
once
be
dead
in
the
wicked
,
in
respect
of
his
proper
spirit
and
life
,
it
is
never
repaired
in
them
agayn
,
for
then
there
were
not
eteranll
perdition
,
which
the
word
of
God
hath
commended
unto
us
upon
like
grounds
of
certainty
,
that
it
hath
done
everlasting
life
:
That
word
translated
,
was
dead
and
is
alive
,
is
read
is
dead
and
is
alive
;
as
the
same
word
,
I
am
an
Apostle
,
is
used
in
the
present
tence
.
Doctrine
and
prayer
are
inseparable
companions
,
even
as
Kingdome
and
Priest
hood
are
,
as
here
in
the
way
of
Christ
,
even
so
in
the
world
in
the
way
of
Antichrist
,
and
thus
the
connexion
of
the
next
point
is
brought
in
.
Vers
.
19
,
20.
Brethren
,
if
any
of
you
have
erred
from
the
truth
,
and
one
hath
converted
him
,
&c.
In
which
words
observe
;
-
1.
A
proposition
consisting
of
two
points
;
As
-
1.
Errour
from
the
truth
.
-
2.
A
restauration
.
-
2.
Observe
an
injunction
,
and
that
hath
two
parts
also
,
-
1.
To
acknowledge
or
make
a
confession
of
an
estate
or
act
.
-
2.
The
party
that
is
so
to
do
,
and
that
is
,
He
that
hath
turned
from
errour
.
-
3.
The
state
and
condition
,
or
act
done
,
and
that
consists
of
two
things
.
-
1.
Death
.
-
2.
The
hiding
of
a
multitude
of
sins
.
BUt
first
observe
the
terme
or
appellation
he
gives
as
before
he
hath
done
,
Brethren
.
By
brethren
here
,
is
meant
a
like
brother-hood
,
as
in
Esau
and
Jacob
,
which
are
often
so
called
:
Was
not
,
or
is
not
Esau
Jacobs
brother
,
saith
the
Lord
?
Yet
I
have
loved
Jacob
,
and
hated
Esau
,
and
layd
his
mountaine
wast
for
ever
.
So
the
Apostle
hath
respect
to
the
wicked
,
as
brethren
in
a
true
sence
to
the
godly
,
because
they
consist
of
the
same
matter
and
substance
;
that
is
,
God
and
man
made
one
in
the
wisdome
of
the
flesh
,
as
the
Saints
consist
of
God
and
man
made
one
,
but
according
to
the
wisdome
of
the
spirit
.
If
one
of
you
,
or
if
any
of
you
;
If
one
of
you
,
that
is
,
as
a
Nation
considered
collectively
in
Esau
,
as
the
Oracle
said
to
Rebecka
,
Two
nations
are
in
thy
womb
:
or
any
of
you
;
that
is
,
distributively
,
or
distinctly
,
and
so
it
comprehends
all
the
Apostates
and
Revolters
from
God
,
or
all
vertues
or
excellencies
in
the
Saints
,
from
which
they
are
fallen
,
and
have
erred
and
gone
astray
.
If
any
,
that
is
,
man
and
man
,
one
or
other
,
or
thing
and
thing
,
one
and
other
whatsoever
is
in
the
Son
of
God
.
Erred
from
the
trueth
;
that
is
,
gone
astray
,
and
wandred
from
that
which
is
the
reality
and
substance
of
all
things
,
which
is
Christ
the
Son
of
God
:
And
to
erre
in
this
place
,
is
not
simply
for
a
meer
creature
to
declyne
and
go
away
from
his
Creator
;
but
to
pervert
,
mis-apply
,
and
wrongfully
to
interpret
the
very
things
of
God
themselves
,
turning
his
glory
into
shame
,
his
truth
into
a
lye
;
therefore
they
erre
from
truth
,
as
having
been
in
it
;
for
that
which
was
,
is
,
and
ever
shall
be
righteousnesse
and
holinesse
of
truth
,
they
have
perverted
unto
prophanesse
and
wickednesse
,
by
interpreting
the
things
of
God
to
be
such
as
the
proper
spirit
of
a
creature
naturally
brings
forth
,
so
that
it
is
a
diabolicall
spirit
which
this
errour
is
formed
into
.
The
particle
(
if
)
is
not
here
to
be
taken
as
making
questions
,
or
doubt
whether
there
be
such
a
swerving
from
truth
,
but
as
a
certaine
affirmation
,
that
such
there
are
,
as
the
Apostle
explayns
the
Prophets
meaning
,
where
it
is
sayd
,
Vnto
whom
I
sware
in
my
wrath
(
if
)
they
shall
enter
into
my
rest
:
which
the
Apostle
expounds
,
They
shall
not
enter
into
his
rest
,
as
an
absolute
certainty
:
And
so
there
is
of
one
converting
or
turning
from
errour
into
truth
,
in
that
wonderfull
change
that
the
Sonne
of
God
makes
in
our
nature
,
for
it
is
impossile
that
he
should
be
held
of
death
:
but
as
certainly
as
he
layes
down
his
life
in
the
wicked
,
so
must
he
take
it
agayn
in
the
godly
,
otherwise
there
were
an
annihilation
of
him
who
is
the
Author
and
strength
of
all
things
,
which
is
impossible
.
And
in
this
change
or
turning
,
we
are
not
to
take
it
as
the
simple
and
single
spirit
of
a
creature
turned
,
but
the
compleat
spirit
of
him
who
is
the
Son
of
God
;
for
as
the
Apostle
speaks
of
prayer
,
We
know
not
how
to
pray
as
we
ought
,
but
the
spirit
maketh
intercession
for
us
.
It
is
not
the
spirit
of
God
,
without
the
spirit
of
the
creature
,
for
then
there
could
be
no
want
to
be
supplyed
:
so
that
the
whole
spirit
of
Christianity
prayeth
,
viz.
God
and
man
in
unity
;
so
it
is
here
,
the
spirit
that
turns
,
is
God
and
man
in
unity
,
and
is
as
true
a
change
from
that
which
is
,
and
ever
shall
be
Satanicall
,
as
the
wicked
erre
from
that
which
is
,
and
ever
shall
be
holy
and
righteous
,
and
they
are
both
of
one
and
the
same
time
,
in
the
rise
of
them
:
For
in
the
beginning
was
the
word
,
and
that
word
is
with
God
,
and
is
God
:
And
Satan
is
a
lyar
from
the
beginning
,
and
abode
not
in
truth
,
no
more
then
Christs
soule
was
left
in
hell
,
or
that
holy
one
suffered
to
see
corruption
,
but
was
ever
taught
in
the
way
of
life
,
and
in
that
reall
presence
,
at
whose
right
hand
there
is
fullnesse
of
joy
for
evermore
:
Therefore
the
Prophet
saith
,
that
Christ
comes
meek
and
lowly
,
saving
himselfe
,
that
is
,
compleatly
,
and
not
apart
only
:
and
therein
the
worth
and
dignity
of
salvation
stands
,
that
it
hath
that
weight
,
substance
of
account
,
and
reckoning
in
it
;
and
upon
this
ground
the
Disciples
are
comforted
against
all
feare
whatsoever
,
where
it
is
said
,
Are
not
two
sparrows
sold
for
a
farthing
,
and
yet
one
of
them
falls
not
to
the
ground
without
the
good
will
of
your
heavenly
father
?
of
how
much
more
worth
are
ye
then
many
sparrows
?
Can
you
set
a
price
and
rate
of
so
mean
a
thing
,
and
doth
God
take
care
for
the
preservation
of
it
?
Of
what
esteem
,
price
,
and
respect
then
is
the
state
of
a
Christian
?
in
which
not
a
part
,
but
the
compleat
spirit
of
the
Son
of
God
is
involved
,
and
by
a
ransome
given
,
and
payd
in
the
world
proportionable
thereunto
purchased
.
This
point
contains
a
mystery
,
which
the
common
Priest-hood
of
the
world
(
so
far
as
I
have
heard
or
seen
in
books
)
is
altogether
ignorant
of
,
though
life
and
death
,
yea
the
spring
and
originall
fountaine
of
all
things
is
involved
in
it
:
So
much
for
the
proposition
,
the
injunction
followes
.
Le
him
know
,
or
acknowledge
,
&c.
The
word
(
let
)
is
of
like
signification
here
,
that
it
is
in
the
beginning
;
Let
there
be
light
,
let
us
make
man
,
&c.
having
the
power
of
a
command
,
and
vertue
of
propagation
to
bring
forth
,
being
of
the
nature
of
the
word
Amen
,
so
be
it
;
or
so
it
shall
be
without
all
gainsaying
or
contradiction
,
having
in
it
a
creating
power
and
vertue
to
give
being
to
the
thing
uttered
.
That
is
,
that
the
party
thus
turning
,
or
turned
;
for
both
are
true
,
and
the
word
implies
both
,
one
that
turns
,
and
one
turned
,
for
both
are
in
that
state
of
Christ
:
and
he
that
preacheth
any
thing
but
Christ
and
him
crucified
,
he
goes
beyond
our
Apostle
as
far
as
the
common
apostacy
.
The
word
Let
,
then
,
establisheth
in
the
heart
of
him
(
and
no
other
)
that
turneth
a
sinner
from
the
errour
of
his
way
,
a
certaine
power
of
acknowledgment
of
such
a
condition
,
or
royall
and
noble
acts
,
which
here
follows
:
but
first
see
here
the
nature
of
the
confession
or
acknowledgment
of
sin
,
it
is
his
way
that
turneth
naturally
,
but
it
is
confessed
to
the
change
,
or
converting
it
unto
the
state
of
the
Sonne
of
God
;
even
as
truth
may
be
sayd
to
be
their
way
naturally
,
who
are
in
errour
,
but
they
have
perverted
the
same
into
falshood
,
turning
the
truth
of
God
into
a
lye
,
and
his
grace
into
wantonnesse
:
so
that
their
way
(
with
respect
to
that
which
they
have
perverted
)
is
holinesse
,
and
is
,
and
ever
shall
be
so
in
Christ
;
but
there
remayns
nothing
but
sin
and
wickednesse
in
the
perverters
thereof
.
So
also
a
Christian
may
confesse
that
the
evill
of
sin
and
errour
is
his
way
,
with
respect
to
that
which
is
converted
,
and
is
,
and
ever
shall
be
so
in
the
wicked
:
but
in
that
state
of
the
turned
and
converted
,
there
is
no
sin
nor
errour
to
be
found
at
all
;
there
is
then
a
reality
of
the
Saints
confession
of
their
sin
,
but
it
is
to
the
removing
of
it
to
another
,
where
it
abides
for
ever
,
as
there
is
a
reall
confession
of
a
holy
one
in
the
wicked
,
but
it
is
ever
in
removing
it
unto
another
,
which
they
are
not
,
which
is
the
proper
spirit
of
Python
,
that
unperswaded
or
unfaithed
one
;
as
the
Apostle
gives
the
wicked
the
title
of
Apeitheis
,
unperswaded
,
or
disobedient
:
so
that
their
acknowledgment
of
holinesse
in
another
subsistance
,
is
the
unfaithing
or
unbetrothing
of
the
soule
from
God
,
it
is
its
proper
and
perpetuall
divorce
.
So
that
he
that
knows
not
how
to
clear
the
state
of
Christianity
from
sin
,
and
fill
the
world
with
wickednesse
,
he
will
come
to
make
a
bankrupt-like
account
,
when
ever
his
estate
comes
to
be
discovered
:
Therefore
the
wealthy
estate
,
noble
acts
,
and
royall
prerogatives
following
,
are
only
entailed
and
made
over
to
him
that
turns
the
sinner
from
the
errour
of
his
way
;
errour
collectively
,
as
all
considered
in
one
,
otherwise
Christ
is
not
cleered
,
and
made
the
holy
one
of
God
,
and
then
not
risen
from
the
dead
.
We
are
yet
in
our
sins
,
the
substance
of
the
common
doctrine
at
this
day
in
the
world
.
The
first
point
or
act
of
honour
given
to
him
that
turns
,
is
,
that
he
saves
a
soule
from
death
;
not
as
the
world
thinks
by
preaching
the
terrours
of
the
Law
,
and
frighting
men
from
some
grosse
and
bruitish
acts
,
they
have
thereby
converted
and
saved
souls
;
the
most
part
of
those
that
thus
save
,
did
strive
to
pluck
men
out
of
the
hands
of
the
Bishops
,
that
the
people
might
be
instruments
to
lift
them
up
into
the
like
seat
,
if
not
worse
;
no
such
conversion
coms
in
here
,
it
is
abhominable
:
but
it
is
a
true
and
faithfull
distribution
and
opening
of
Gods
righteous
and
holy
manner
of
working
,
in
the
absolution
of
his
holy
son
made
sin
,
in
being
acquit
from
all
sin
,
and
the
just
condemnation
of
that
wicked
one
,
who
in
being
made
Lucifer
,
the
morning
starre
,
became
the
Prince
and
power
of
darknesse
;
From
such
an
originall
we
must
fetch
salvation
and
destruction
,
or
else
all
our
doctrine
of
the
decree
of
election
and
reprobation
,
will
prove
no
better
then
reprobate
silver
,
not
passing
for
currant
in
the
Kingdome
of
God
.
1.
But
the
thing
to
be
acknowledged
by
such
a
one
,
as
turns
,
or
is
turned
,
is
,
he
saves
;
that
is
,
the
power
and
spirit
of
the
Saviour
is
there
:
when
once
we
know
of
what
nature
the
spirit
of
the
world
is
,
namely
,
that
wee
are
of
God
,
and
the
world
is
of
that
wicked
one
?
then
wee
shall
learn
to
acknowledg
,
that
salvation
never
appears
,
but
there
is
the
Saviour
;
wee
thinke
to
honour
Christ
by
binding
him
up
in
one
individuall
man
;
in
point
of
the
mystery
of
the
Gospel
,
it
is
a
carnall
and
humane
honour
,
not
beseeming
the
Son
of
God
;
the
common
Priest-hood
hath
blinded
and
besotted
the
world
in
this
point
,
setting
up
an
idoll
in
mens
minds
,
and
not
the
mystery
of
life
that
is
by
Christ
:
but
it
is
taken
for
blasphemy
in
these
dayes
,
to
talk
of
the
Son
of
God
,
or
a
Saviour
any
where
,
but
as
lockt
up
in
a
humane
body
in
heaven
,
that
men
may
stand
here
in
his
room
,
till
he
return
from
thence
,
to
suck
up
all
the
glory
of
the
earth
.
It
was
not
so
in
ages
past
,
and
men
spirituall
;
for
Joshuah
,
Moses
Minister
,
was
called
Jesus
,
a
Saviour
,
as
the
Apostle
interprets
his
name
,
and
the
Lord
acknowledgeth
in
raising
up
Judges
in
Israell
,
that
he
raised
up
Saviours
unto
them
.
And
Paul
was
not
affraid
to
tell
Timmothie
,
that
in
taking
heed
to
himselfe
;
that
is
,
how
God
hath
composed
salvation
in
his
consisting
in
Christ
,
and
unto
learning
or
doctrine
;
that
is
,
how
it
ought
to
be
layd
out
and
distributed
to
others
,
that
in
so
doing
,
he
should
be
a
Saviour
of
himselfe
,
and
them
that
heare
him
.
2.
A
second
point
is
,
what
he
saves
;
that
is
,
a
soule
,
or
a
life
;
this
is
not
meant
of
the
life
of
a
meer
creature
,
but
it
is
the
life
of
the
Son
of
God
,
as
our
Apostle
affirms
;
Now
I
live
,
yet
not
I
,
but
Christ
lives
in
me
;
and
the
life
which
I
now
live
,
is
by
,
or
in
the
faith
of
the
sonne
of
God
.
So
that
a
Christians
life
is
the
life
of
Christ
:
and
there
is
no
life
of
man-kind
,
but
either
the
life
of
the
Saviour
,
or
else
the
life
of
Sathan
,
that
destroyer
;
for
heaven
and
earth
conspire
together
in
the
making
of
man
.
Let
us
(
speaking
with
respect
to
that
plurality
)
in
our
image
;
that
is
,
in
our
image
earthly
,
as
well
as
heavenly
;
for
there
is
a
heavenly
body
,
and
there
is
an
earthly
body
,
and
God
is
as
just
and
righteous
in
the
making
of
the
one
,
as
of
the
other
,
and
every
way
as
honourable
,
the
one
in
mercy
,
and
the
other
in
severity
:
And
man
cannot
be
known
in
a
simple
act
of
creation
,
for
that
multiplies
him
not
;
but
propagation
or
generation
must
be
brought
in
also
,
else
the
son
of
God
,
nor
the
seed
of
the
Serpent
can
be
known
,
&
so
both
are
brought
forth
in
that
first
act
of
generation
in
Cain
and
Abel
,
wherein
the
seed
of
the
Serpent
appears
in
the
same
act
as
in
Jacob
and
Esau
,
together
with
Christ
in
Abel
,
dead
by
Caine
in
the
spirit
,
and
in
Seth
,
that
sett
one
in
life
for
evermore
,
who
is
set
in
the
room
of
Abel
,
crucified
in
the
world
:
So
that
the
life
of
Christ
,
and
of
Antichrist
are
both
from
one
act
,
even
from
as
early
dayes
the
one
as
the
other
,
and
without
the
true
knowledg
of
that
,
we
know
neither
of
them
:
and
for
other
life
in
man-kind
,
we
know
none
worthy
the
name
of
life
beyond
other
creatures
,
but
as
it
serves
to
the
setting
forth
of
the
one
or
of
the
other
of
these
,
and
so
they
transcend
the
life
of
all
other
creatures
,
as
far
as
the
image
of
God
did
the
frame
of
any
other
creature
,
or
that
earthly
image
descends
below
them
all
,
even
to
a
bottomlesse
pit
,
which
no
other
creature
is
subjected
unto
,
but
only
man
.
3.
There
is
a
third
point
what
he
saves
from
,
that
is
,
death
,
namely
a
death
that
holds
correspondency
with
that
infinite
and
eternall
life
of
the
Son
of
God
,
in
way
of
Parathesis
in
all
points
,
for
Christ
is
saved
from
whatsoever
Sathan
is
,
hath
,
or
undergoes
:
and
Sathan
is
destroyed
from
whatsoever
Christ
is
,
hath
,
or
is
advanced
unto
;
therefore
that
conceit
that
Sathan
was
an
Angell
,
that
is
a
meere
creature
at
the
first
,
and
in
acceptation
with
God
is
a
meer
humane
tradition
,
and
philosophicall
fiction
,
and
is
a
point
of
greater
concernment
then
men
are
aware
of
;
for
it
is
as
safe
to
say
,
that
the
son
of
God
was
for
a
time
out
of
the
Fathers
favour
,
as
to
hold
that
the
Devill
at
any
time
was
in
acceptation
with
God
,
for
whatsoever
is
out
of
Gods
favour
,
can
never
return
into
againe
;
and
what
is
accepted
of
him
for
a
moment
,
ca●
never
be
rejected
.
2.
A
second
royalty
,
or
act
of
fame
that
is
to
be
acknowledged
by
him
who
turns
the
sinner
from
the
errour
of
his
way
,
changing
him
into
truth
it selfe
,
that
is
,
the
covering
or
hiding
of
a
multitude
of
sins
.
This
is
taken
from
the
speech
of
Solomon
,
Hatred
stirreth
up
strife
,
but
love
covereth
all
sins
,
which
our
Apostle
calls
a
multitude
of
sins
:
the
word
signifies
the
deep
of
the
troubled
ocean
,
intimating
that
huge
multitude
of
torturing
and
troubling
trespasses
,
proper
to
that
great
gulfe
of
the
bottomlesse
pit
.
Now
to
turn
from
the
error
of
a
mans
way
,
is
to
turn
to
truth
;
and
no
man
can
turn
to
truth
,
but
by
that
unity
that
is
in
Christ
;
none
turns
to
truth
,
but
hee
that
becomes
truth
;
for
there
is
no
terme
or
title
given
in
Scripture
,
but
being
rightly
interpretted
and
rightly
applyed
,
the
truth
,
substance
,
and
being
of
the
thing
is
there
;
for
God
useth
no
expression
,
but
he
intends
under
that
the
truth
and
substance
of
the
thing
expressed
:
To
turn
to
truth
,
is
not
only
truth
in
word
,
but
truth
in
act
also
,
yea
to
be
that
very
thing
as
Christ
saith
,
I
am
the
way
,
the
truth
,
and
the
life
.
Now
that
unity
that
is
in
Christ
is
the
fulfilment
and
compleating
of
the
law
of
the
Spirit
;
for
if
the
love
of
Christ
be
in
us
,
and
constrayn
us
to
all
acknowledgments
of
him
,
we
know
that
love
is
the
fulfilling
of
the
Law
:
and
where
the
Law
is
fulfilled
,
there
sin
utters
not
its
voyce
,
nor
hath
it
a
face
to
appear
,
it
is
altogether
hid
and
covered
for
ever
.
Christ
is
the
e●d
and
scope
of
the
law
for
righteousnesse
,
and
more
it
aymes
not
at
,
nor
more
it
cannot
require
;
for
it
is
the
sonne
of
God
that
is
justified
,
who
then
shall
condemn
him
?
The
law
is
fully
satisfied
,
from
what
ground
then
shall
any
accuse
?
yea
our
Apostle
saith
,
that
the
righteousnesse
of
the
law
is
fulfilled
in
us
that
walke
not
after
the
flesh
,
but
after
the
spirit
:
No
hiding
of
sin
therefore
but
by
fulfilling
of
the
law
:
but
what
law
?
not
the
law
of
the
carnall
commandement
,
generally
taught
in
the
world
,
by
which
no
flesh
can
be
justified
,
but
it
is
the
law
of
the
spirit
of
life
which
is
in
Christ
Jesus
;
or
which
consists
in
that
unction
,
office
,
or
spirit
of
the
Saviour
.
Againe
,
how
do
the
wicked
hide
righteousnesse
,
that
none
appears
in
them
but
only
the
spirit
of
the
wicked
one
,
namely
by
walking
according
to
the
law
of
the
flesh
:
For
he
that
walks
after
the
law
of
the
flesh
,
he
cannot
please
God
,
so
that
all
righteousnesse
is
hid
and
covered
in
them
,
yea
even
by
fulfilling
the
law
of
the
flesh
;
for
the
more
they
conform
themselves
thereunto
,
the
more
their
condemnation
doth
appear
:
for
it
is
not
because
men
cannot
perform
all
the
works
of
the
law
(
in
that
respect
)
that
they
cannot
be
justified
thereby
,
but
because
they
do
any
of
them
;
for
it
is
against
the
nature
of
that
law
of
the
carnall
Commandement
and
every
part
thereof
to
justifie
,
for
it
is
its
proper
nature
and
office
to
condemn
;
for
we
may
as
well
say
,
that
the
law
of
the
spirit
of
life
which
is
in
Christ
Jesus
,
is
a
law
of
sin
and
death
,
as
to
say
,
the
law
of
the
carnall
command
can
give
life
or
peace
,
no
not
in
the
compleat
performance
of
it
.
For
every
part
thereof
is
a
breach
of
the
law
of
the
spirit
:
And
whatsoever
is
a
breach
of
the
law
of
the
spirit
,
is
a
crucifying
of
the
Son
of
God
afresh
,
and
putting
of
him
to
open
shame
:
so
that
every
performance
of
the
law
of
the
flesh
according
to
the
intent
thereof
,
is
a
breach
of
the
same
law
of
the
spirit
;
and
he
that
breaks
one
,
breaks
all
,
therefore
all
righteousness
is
hid
and
covered
in
the
wicked
;
even
so
the
true
keeping
of
the
law
of
the
spirit
of
faith
in
any
part
of
it
,
is
a
nullifying
of
the
whole
law
of
the
carnall
Command
;
therefore
no
law
of
sin
and
death
is
found
in
them
,
all
sins
and
sorrows
are
hid
and
covered
;
therefore
the
man
is
blessed
whose
trespass
is
forgiven
,
whose
sin
is
covered
:
Blessed
is
the
man
,
and
he
only
,
unto
whom
the
Lord
imputeth
,
accounteth
,
or
reckoneth
not
iniquity
,
and
in
whose
spirit
there
is
no
guile
,
Amen
.
By
Sam:
Gorton
,
Professor
of
Christ
.
FINIS
.