HOSANNAH
to
the
Son
of
DAVID
:
OR
A
Testimony
to
the
LORD'S
CHRIST
.
AS
God
at
sundry
times
,
and
in
divers
manners
,
spake
in
time
past
unto
the
Fathers
,
by
the
Prophets
;
and
in
these
last
days
hath
spoken
to
us
by
his
Son
,
making
forth
the
discoveries
of
himself
,
in
order
to
our
Salvation
:
So
hath
Sathan
,
that
old
Serpent
the
Devil
,
at
sundry
times
,
and
in
divers
manner
of
wayes
,
been
exercised
towards
the
Sons
and
Daughters
of
the
living
God
;
and
in
these
last
days
he
hath
eminently
put
forth
himself
,
not
onely
nibling
at
the
heel
,
but
striking
at
the
head
of
the
heirs
of
Salvation
.
Sometimes
he
acted
under
the
form
of
a
Serpent
,
as
to
Eve
,
Gen.
3.1
,
4.
Sometimes
as
a
lying
,
slanderous
,
and
false
Accuser
,
Job
1.9
,
11.
Sometimes
as
a
subtil
Disputer
,
Luk.
4.3
,
9
,
10.
If
thou
be
the
Son
of
God
,
&c.
enforcing
the
Argument
with
a
misquoted
and
misapplyed
sentence
of
Scripture
,
It
is
written
,
&c.
Sometimes
as
a
cunning
and
subtil
Inquisitor
,
Matth.
22.17
.
Master
,
Is
it
lawful
?
&c.
Sometimes
he
will
be
a
false
Apostle
,
1
Cor.
11.13
,
14
,
15.
Sometimes
a
false
Christ
,
Matth.
24.24
.
Sometimes
a
false
Prophet
,
1
Joh.
4.1
.
1
King
.
22.21
,
22.
Sometimes
a
false
Brother
,
Gal.
2.4
.
Sometimes
a
false
Teacher
,
2
Pet.
2.1
.
And
all
this
not
in
a
single
,
but
in
a
multiplyed
capacity
:
many
false
Christs
,
false
Prophets
,
false
Apostles
,
false
Teachers
;
all
centring
in
him
,
and
he
in
them
,
either
as
a
Serpent
,
with
secresie
and
subtilty
,
or
as
a
roaring
Lion
and
Dragon
,
with
open
violence
and
hostility
;
either
by
his
wises
,
Ephes.
6.11
.
and
devices
,
2
Cor.
2.11
.
beguiling
,
as
he
beguiled
Eve
,
Gen.
3.13
.
&
2
Cor.
11.3
.
or
else
by
his
force
and
violence
seeking
to
devour
,
1
Pet.
5.8
.
or
as
a
great
red
Dragon
,
casting
some
into
prison
to
try
them
,
Rev.
2.10
.
being
wroth
with
the
Woman
,
and
making
war
with
the
remnant
of
her
seed
,
which
keep
the
commandements
of
God
,
and
have
the
Testimony
of
Jesus
.
And
this
bloody
enterprise
he
carries
on
,
not
onely
by
such
Instruments
as
are
his
owne
,
who
are
led
captive
by
him
at
his
will
,
and
in
whom
he
rules
,
as
the
Prince
of
the
power
of
the
Air
,
and
in
the
hearts
of
the
children
of
disobedience
;
but
by
exciting
and
stirring
up
the
spirits
of
the
children
of
peace
to
divisions
,
emulations
,
and
eminent
persecutions
one
against
another
;
Ephraim
to
envy
Judah
,
and
Judah
to
vex
Ephraim
,
neither
of
them
remembring
that
they
both
are
the
off-spring
of
him
to
whom
the
promise
was
made
,
and
of
them
who
were
heirs
together
with
him
of
the
same
promise
.
All
the
envy
and
enmity
centring
in
him
who
hath
been
the
Lyer
and
Murtherer
from
the
beginning
,
whatever
and
whoever
have
been
the
Instruments
made
use
of
by
him
,
winged
with
fraud
,
or
armed
with
violence
;
He
,
I
say
,
being
the
All
in
All
of
whatever
is
acted
in
any
Instrument
against
the
Son
of
God
,
and
against
the
Sons
of
God
,
influencing
all
his
Angels
in
all
their
variety
of
Appearances
.
Against
him
in
a
way
of
Eminency
should
every
arrow
be
directed
,
not
so
much
eyeing
Instruments
,
as
he
by
whom
they
are
influenced
,
and
by
whom
they
are
acted
:
that
like
as
He
(
1
King
.
22.31
.
)
said
in
another
case
,
Fight
neither
with
small
nor
great
,
save
only
with
the
King
of
Israel
.
Or
as
they
in
the
Prophecy
(
Ier.
51.3
.
)
were
directed
touching
Babylon
,
Against
him
that
bendeth
let
the
Archer
bend
his
bow
,
against
him
that
lifteth
up
himself
in
his
Brigandine
;
which
is
also
the
main
scope
of
this
ensuing
Tract
.
This
lying
Murderer
,
as
he
hath
been
busied
from
the
Beginning
to
beguile
and
to
destroy
,
if
it
were
possible
,
the
very
Elect
;
so
even
at
this
present
time
also
hath
he
laid
his
bait
,
his
snare
,
his
Engine
,
exercising
the
part
of
a
crafty
Fowler
,
on
purpose
to
deceive
,
as
much
as
in
him
lies
,
the
remnant
of
the
seed
,
by
sending
abroad
certain
Instruments
under
great
disguise
of
purity
and
piety
,
clothing
them
with
the
titles
of
Apostles
and
Messengers
sent
abroad
to
preach
the
everlasting
Gospel
,
whose
distinction
among
men
is
,
that
they
go
under
the
name
of
Quakers
.
The
consideratien
of
whom
,
together
with
their
Principles
,
(
though
in
all
faithfulness
and
tenderness
I
testifie
my
soul
is
drawn
forth
,
not
so
much
against
the
persons
of
any
,
as
against
him
that
acts
them
)
is
the
subject
matter
of
that
which
follows
,
as
was
hinted
before
.
I
find
it
commended
in
the
Church
of
Ephesus
,
that
her
Angel
had
tryed
them
which
said
they
were
Apostles
,
and
were
not
.
And
the
Apostle
John
advised
,
I
Joh.
4.1
.
Beloved
,
believe
not
every
spirit
,
but
try
the
spirits
,
whether
they
be
of
God
:
for
many
false
Prophets
are
gone
out
into
the
world
.
Which
advice
he
gives
unto
his
beloved
:
Little
children
,
let
no
man
deceive
you
.
Such
considerations
as
these
have
(
in
the
power
of
God
)
wrought
up
unto
great
searchings
of
heart
,
and
strong
inquiries
after
the
pleasure
of
God
,
and
the
knowledge
of
his
truth
;
which
according
to
the
small
measure
thereof
received
,
hath
had
its
improvement
in
the
comparing
of
such
things
as
came
to
my
hands
from
time
to
time
,
endeavouring
if
by
any
means
I
might
attain
to
the
knowledge
of
the
principle
.
But
as
the
Persons
were
divers
,
and
their
Books
and
Papers
very
many
;
so
I
found
it
very
hard
and
difficult
to
gather
up
what
was
scattered
here
and
there
,
to
make
out
any
entire
Peece
,
though
some
competent
progress
was
made
in
that
endeavour
,
with
a
mind
very
much
freed
from
prejudice
;
and
among
other
things
,
I
met
with
these
passages
:
Christ
hath
enlightned
every
one
that
comes
into
the
world
,
thou
that
lovest
that
light
which
Christ
hath
enlightned
thee
withall
,
thou
brings
thy
works
to
the
light
,
that
thy
deeds
may
be
proved
,
&c.
The
Light
will
not
let
thee
take
Gods
name
in
vaine
,
it
will
draw
thee
out
of
the
worships
of
the
World
,
and
keep
thee
in
the
fear
of
God
.
The
first
step
of
peace
,
is
to
stand
still
in
the
Light
,
which
discovers
things
contrary
to
it
,
for
power
and
strength
to
stand
against
that
nature
which
the
light
discovers
,
here
grace
growes
,
here
's
God
alone
glorified
.
The
light
,
which
hath
enlightened
every
one
,
that
comes
into
the
world
;
ther
's
every
one
of
your
Condemnation
,
that
hates
it
,
and
every
one
of
your
teachers
that
loves
it
:
waiting
in
it
,
will
guide
you
to
God
,
it
will
shew
you
the
way
(
which
is
Christ
)
to
the
Father
.
(
Fox
,
way
to
the
Kingdome
,
p.
1.
&c.
)
Thou
that
art
guided
by
the
Lamb
,
the
light
in
thy
Conscience
,
Despise
not
the
day
of
small
things
,
but
mind
the
counsel
of
the
Lord
Jesus
:
the
little
light
which
shines
in
thy
darke
heart
is
the
powerfull
word
of
Faith
,
which
was
in
the
Beginning
,
by
which
all
things
were
created
;
this
light
is
the
word
of
Faith
the
Apostles
exhorted
to
take
heed
unto
,
Rom.
10.6
,
7
,
8.
the
unction
of
the
holy
one
given
of
the
Father
,
whereby
we
need
not
to
teach
one
another
,
but
as
the
anointing
teacheth
us
,
which
is
truth
and
no
lie
,
which
is
the
sure
word
of
prophecy
,
whereunto
ye
do
well
to
take
heed
,
2
Pet.
1.19
.
(
Deusb
.
Mans
Return
.
p.
12.
27
,
28.
)
It
opens
all
the
Scriptures
,
and
leads
man
out
of
the
fall
up
to
God
;
this
is
the
true
light
,
and
leads
to
life
eternal
.
(
Farnw
.
Rant
.
Discov
.
p.
13.
)
The
light
is
but
one
in
him
that
loves
it
,
and
in
him
that
hates
it
.
The
light
which
Christ
Jesus
hath
enlightened
every
one
withall
,
is
made
manifest
,
and
convinceth
of
all
ungodliness
and
worldly
lusts
.
That
which
may
be
known
of
God
,
is
revealed
in
man
.
(
Fr.
Houg
.
Common
Salv.
p.
5.
7
,
8.
Oh
thou
blind
Pharisee
!
a
Childe
of
God
needs
no
repentance
.
(
p.
11.
)
The
Scripture
is
not
the
Saints
rule
.
(
Fiery
Darts
,
p.
19.
)
Come
down
all
ye
high-minded
Pharisees
,
and
lay
away
all
your
Profession
;
throw
downe
all
your
old
building
,
and
lay
a
new
foundation
.
Hearken
to
that
in
your
Consciences
,
which
checks
you
when
you
do
amisse
,
and
troubles
you
in
Conscience
,
when
you
have
been
drunk
,
or
have
done
some
evil
act
.
Be
willing
to
be
guided
by
that
,
and
that
will
lead
you
to
repentance
?
It
will
be
a
Teacher
to
thee
,
teaching
and
directing
thee
in
righteousness
,
purity
,
holiness
,
&c.
Parnell
,
tryall
of
faith
,
p.
5.
6.
7.
Loving
the
light
,
it
will
guide
you
to
God
from
all
men
,
that
you
need
never
look
at
man
more
.
(
Farnw
.
Discov
.
p.
12.
)
Being
obedient
to
the
light
within
,
it
will
lead
you
to
purity
,
to
holiness
,
to
uprightness
;
that
light
obeying
it
is
your
salvation
,
disobeying
that
light
is
your
Condemnation
.
(
Briefe
Discov
.
p.
4.
)
To
the
al-seeing
Eye
,
that
light
in
your
Consciences
,
I
direct
you
.
The
wise
mans
eye
is
in
his
head
,
which
eye
is
the
light
in
your
Consciences
,
being
guided
by
it
,
it
will
lead
you
to
Christ
,
who
is
your
Head
.
(
Letters
,
p.
3.
5.
)
Hearken
to
the
light
in
your
Consciences
,
that
is
your
Teacher
,
if
you
do
not
obey
,
it
will
be
your
eternal
Condemnation
:
Hearken
to
it
,
and
your
soul
shall
live
.
A
true
Discovery
,
I.C.
p.
17.
18.
By
all
which
,
as
also
by
much
more
,
which
is
to
be
found
in
many
of
their
Books
,
under
variety
of
Expressions
,
it
's
to
be
observed
:
That
a
great
part
;
nay
,
the
main
Foundation
of
this
their
great
building
,
is
the
Light
,
wherewith
every
one
that
cometh
into
the
world
is
enlightened
;
and
this
is
held
forth
under
these
two
branches
;
viz.
-
1.
What
it
is
in
every
one
?
-
2.
What
it
does
in
every
one
?
It
is
,
That
in
the
Conscience
,
which
checks
you
,
when
you
have
been
drunk
,
or
have
done
some
evil
act
.
It
is
,
The
powerful
Word
of
Faith
,
by
which
all
things
were
created
,
and
which
Paul
exhorts
to
take
heed
unto
,
Rom.
10.6
,
7.8
.
It
is
,
the
sure
Word
of
prophecy
,
whereunto
you
do
well
to
take
heed
,
2
Pet.
1.19
.
It
doth
convince
a
person
of
all
ungodliness
.
It
directs
in
righteousness
,
purity
,
and
holiness
.
It
will
guide
you
to
God
from
all
men
,
that
you
need
never
look
at
man
more
.
If
you
do
not
obey
it
,
it
will
be
your
eternal
Condemnation
,
hearken
to
it
,
and
your
soul
shall
live
.
That
light
obeying
it
is
your
Salvation
,
disobeying
it
is
your
Condemnation
:
It
opens
all
Scriptures
,
and
leads
man
out
of
the
fall
up
to
God
.
These
things
among
many
other
,
are
naturally
included
in
the
Sentences
before
repeated
,
which
being
examined
and
compared
with
what
the
Scriptures
testifie
touching
them
,
it
will
evidently
appear
,
that
although
the
Enemy
hath
made
to
himselfe
a
strong
hold
,
yet
the
Father
of
lights
hath
discovered
him
,
and
his
Covering
is
found
too
short
and
too
narrow
to
hide
him
;
and
Wisdom's
children
will
acknowledge
it
,
when
the
veil
is
pluckt
off
,
and
the
disguise
discovered
and
detected
.
It
may
not
be
unmeet
for
the
more
clear
and
faire
discussion
,
as
also
for
the
better
satisfaction
of
some
,
to
lay
downe
something
positively
touching
this
matter
,
according
to
the
two
branches
aforementioned
,
rather
than
to
treat
them
oppositely
by
way
of
Controversie
,
at
least
in
this
place
;
reserving
the
examination
of
them
,
and
their
proofs
(
if
any
there
be
)
till
afterwards
:
if
God
peradventure
may
please
to
give
unto
any
Repentance
to
the
acknowledging
of
the
Truth
,
2
Tim.
2.25
,
26.
and
that
they
may
be
recovered
,
&c.
THE
Spirit
of
the
Lord
doth
testifie
by
the
Apostle
,
1
John
1.5
.
that
God
is
light
.
Who
being
altogether
in
himselfe
the
fountain-light
,
covering
himself
therewith
,
as
with
a
garment
;
and
dwelling
in
the
light
which
no
man
can
approach
unto
.
So
none
may
be
said
to
be
light
,
but
God
,
that
is
to
say
,
Originally
so
.
But
in
subordination
to
him
,
there
are
many
derivative
lights
,
lighted
up
by
him
,
being
his
Off-spring
;
and
so
is
he
the
Father
of
lights
.
1.
The
Lord
Jesus
Christ
,
considered
as
he
is
the
anointed
Saviour
,
the
Son
in
subordination
to
the
Father
,
as
he
sustains
the
office
of
a
Mediator
,
the
Man
Christ
Jesus
,
as
such
,
he
is
a
derivative
light
.
But
so
as
that
he
is
the
Sun-light
,
far
above
all
other
lights
,
which
it
ever
pleased
the
Father
of
lights
to
light
up
:
he
in
whose
face
the
glory
of
the
Lord
shines
forth
.
As
the
Sun
(
but
in
much
more
eminency
and
transparency
)
is
the
Compendium
of
all
light
;
so
is
the
Lord
Jesus
Christ
the
great
and
glorious
Sun
of
righteousnesse
,
in
whom
dwels
the
treasures
of
wisdome
and
knowledg
,
of
light
and
life
.
2.
There
are
the
Angels
,
those
ministring
spirits
,
those
flames
of
fire
,
those
star-like
sparkles
of
light
:
These
are
lighted
up
by
the
Father
of
lights
,
who
also
is
called
the
Father
of
Spirits
,
Heb.
12.9
.
3.
There
is
also
another
sort
of
light
,
which
is
likewise
lighted
up
by
the
same
Father
of
Lights
and
Spirits
,
and
that
is
the
Candle-light
of
Mans
spirit
,
so
called
by
the
Lord
himself
,
Prov.
20.27
.
The
spirit
of
a
Man
is
the
Candle
of
the
Lord
.
It
is
a
light
indeed
,
yet
but
a
Candle
;
and
though
the
Candle
of
the
Lord
[
yet
inferiour
to
other
lights
,
lower
than
the
Angels
.
]
It
hath
its
subordination
,
its
limitation
,
its
bounds
are
set
how
far
it
shall
be
exercised
;
and
that
will
appear
in
the
second
Branch
,
when
we
come
to
shew
,
what
it
doth
,
or
can
do
.
Q.
1.
But
first
let
us
consider
?
What
the
light
in
every
man
is
?
Answ.
The
Light
in
every
man
is
the
Spirit
of
every
man
,
which
is
in
him
,
and
without
which
he
could
not
be
a
man
;
which
Spirit
of
a
man
is
by
the
Scripture
testified
to
be
the
Candle
of
the
Lord
:
Every
mans
spirit
is
derived
unto
him
from
the
Father
of
Spirits
,
and
is
a
Candle
of
the
Lords
lighting
up
,
as
he
is
the
Father
of
Lights
.
This
Spirit
of
a
Man
is
understood
to
be
the
Reason
of
a
man
,
or
the
Understanding
of
a
man
,
that
whereby
he
is
adapted
to
know
his
Creator
,
and
the
end
of
his
Creation
;
viz.
who
made
him
,
and
why
he
was
made
;
also
how
he
should
answer
the
end
of
him
that
made
him
,
according
to
that
of
David
,
Psal.
95.6
.
O
come
,
let
us
kneel
before
the
Lord
,
our
Maker
,
for
he
is
our
God
.
And
Psal.
100.3
.
Know
ye
the
Lord
,
he
is
God
,
it
is
he
that
made
us
,
and
not
we
our selves
.
And
the
end
of
Gods
making
us
is
exprest
in
the
2
vers.
Serve
the
Lord
,
&c.
We
should
therefore
serve
God
,
who
hath
made
us
,
because
he
therefore
made
us
,
that
we
might
serve
him
:
And
this
lies
not
onely
in
Reason
,
but
in
Nature
also
,
so
that
the
very
nature
of
the
thing
requires
this
of
all
mankind
,
as
appears
,
Jer.
2.10
,
11.
by
an
argument
drawn
from
the
Nations
,
and
their
false
gods
.
Gods
making
man
,
and
mans
serving
God
,
are
terms
reciprocal
,
they
look
each
other
in
the
face
,
as
the
winged
Cherubims
did
,
which
Moses
was
commanded
to
make
,
Exod.
25.20
.
and
answereth
each
to
other
,
as
face
doth
to
face
in
a
glass
,
Jam.
1.23
.
Hence
it
follows
,
that
as
God
did
make
man
,
that
he
might
serve
him
,
and
set
up
a
light
in
him
to
see
by
,
both
whom
he
is
to
serve
,
and
how
he
is
to
serve
him
;
together
with
the
Reason
thereof
,
because
God
had
made
him
:
there
must
needs
be
together
with
the
light
set
up
a
Law
implanted
in
him
,
which
Law
is
called
Light
,
Prov.
6.23
.
whereby
the
will
and
mind
of
his
Creator
was
imprest
upon
him
,
and
made
known
unto
him
,
and
he
by
his
candle-light
sufficiently
qualified
,
to
see
it
,
and
to
understand
it
,
together
with
the
Reason
and
Reasonableness
thereof
;
which
became
an
aggravation
of
his
Transgression
,
Rom.
1.19
,
20
,
21
,
25
,
26.
God
made
Man
upright
,
but
they
sought
out
many
inventions
.
Q.
2.
Let
us
consider
,
What
doth
this
Light
or
Candle
of
the
Lord
in
every
Man
?
Answ.
Solomon
by
guidance
and
inspiration
of
the
Spirit
of
the
Lord
,
saith
,
It
searcheth
all
the
inward
parts
of
the
belly
,
Prov.
20.27
.
though
when
it
was
first
lighted
up
,
and
set
a
burning
,
it
was
ascendant
,
and
moved
upward
with
its
torching
aspiring
flame
;
while
man
remained
upright
(
as
God
at
first
made
him
)
his
light
ascended
:
He
could
look
his
God
in
the
face
,
he
could
come
before
his
presence
with
gladness
,
and
singing
,
and
serve
him
that
had
made
him
.
But
when
the
thief
had
got
into
his
Candle
,
though
it
put
it
not
quite
out
,
for
then
he
must
have
been
extinct
also
himself
as
Man
,
for
no
Candle
of
the
Lord
,
(
i.
e.
)
no
Spirit
of
a
Man
,
no
such
thing
as
a
Man
at
all
:
they
stand
and
fall
together
,
as
dry
bones
without
skin
and
flesh
,
and
these
without
spirit
makes
no
Man
;
I
say
then
,
when
the
thief
had
got
the
candle
,
and
dim'd
the
light
,
and
lowred
the
aspiring
ascendant
quality
,
and
now
it
burns
downward
,
and
discovers
the
things
beneath
,
searching
all
the
inward
parts
of
the
belly
,
now
the
fire
burns
inward
;
this
Candle
of
the
Lord
is
exercised
in
discovering
the
iniquity
and
transgression
;
driving
man
through
fear
from
the
presence
of
God
;
the
Candle
shewed
Adam
his
Transgression
,
which
made
him
through
fear
hide
himself
,
Gen.
3.10
.
As
it
was
then
;
so
is
it
now
.
And
this
is
the
proper
effect
of
the
Candle
of
the
Lord
,
(
the
Spirit
of
every
man
)
that
it
searcheth
all
the
inward
parts
of
the
belly
;
or
as
the
Apostle
saith
,
It
intermedleth
with
the
things
of
a
man
,
1
Cor.
2.11
.
For
what
man
knoweth
the
things
of
a
man
,
save
the
Spirit
of
a
man
,
that
is
in
him
?
But
the
deep
things
of
God
none
knoweth
(
or
searcheth
out
)
but
the
Spirit
of
God
.
This
effect
or
operation
of
the
Spirit
of
a
man
,
whereby
it
looks
upon
and
searches
out
the
things
of
a
man
,
diving
into
the
inward
parts
of
the
belly
,
is
such
an
act
of
understanding
,
as
is
both
direct
and
reflex
.
It
looks
at
the
thing
done
,
or
to
be
done
;
and
knows
when
it
is
done
,
and
that
it
is
done
;
and
this
is
science
or
knowledge
performed
by
a
direct
act
of
the
understanding
.
But
when
the
understanding
considers
what
it
hath
done
,
or
is
about
to
do
,
and
reflects
upon
some
certain
rule
or
law
,
according
to
which
,
his
action
is
done
,
or
not
done
;
this
reflex
act
of
the
soul
is
called
conscience
,
(
i.
e.
)
knowledge
together
with
something
else
;
and
it
is
much
more
than
bare
science
,
and
to
the
making
up
of
this
,
there
must
of
necessity
be
the
presence
of
a
law
,
with
which
a
person
must
know-together-with-it
;
and
this
knowledge-together
with
another
is
conscience
.
For
the
light
simply
considered
makes
not
any
thing
that
's
done
,
to
be
good
or
evill
;
but
by
a
reflexion
upon
the
law
,
&
comparing
its
regularity
or
irregularity
therewith
,
its
conformity
or
non-conformity
thereunto
,
thence
springs
the
sentence
of
the
goodnesse
or
evilnesse
of
the
action
;
the
light
manifests
the
deed
done
,
the
Law
discovers
the
quality
of
the
action
,
according
to
that
of
the
Apostle
,
Rom.
3.20
.
By
the
Law
is
the
knowledge
of
sinne
;
Now
according
to
the
conformity
or
non-conformity
,
that
a
mans
actions
bear
to
the
Law
,
suitable
thereto
will
be
the
sentence
it
will
give
,
and
answerable
to
the
sentence
the
Law
pronounceth
,
will
be
the
Excusation
,
or
Accusation
of
the
person
,
according
to
Rom.
2.15
.
Which
shew
the
work
of
the
Law
written
in
their
hearts
,
their
consciences
also
bearing
witness
,
and
their
thoughts
meane
while
excusing
or
accusing
one
another
.
As
the
Lamp
,
Torch
,
or
Candle
,
which
the
Lord
lighted
up
in
Man
,
though
it
is
become
exceeding
dim
in
comparison
of
what
it
was
before
the
theef
took
it
,
yet
is
not
annihilated
nor
ceaseth
to
be
,
for
then
man
could
not
exist
,
he
should
also
cease
to
be
:
So
likewise
the
Law
of
God
,
which
at
first
was
plainly
to
be
read
,
being
written
in
man's
heart
,
is
now
not
so
obliterated
,
or
obscured
,
but
that
there
is
yet
left
sufficient
to
render
God
righteous
in
his
proceedings
against
the
sons
of
men
,
who
hold
that
measure
of
the
knowledge
of
God
(
which
is
left
in
them
)
in
unrighteousness
,
or
who
like
not
to
retain
God
in
their
knowledge
,
so
farre
as
he
is
manifest
in
them
,
or
shewn
unto
them
,
viz.
in
his
eternall
power
and
God-head
,
which
they
not
abiding
in
the
acknowledgement
of
will
render
God
righteous
in
his
proceeding
against
them
,
and
leave
them
inexcusable
before
him
.
Should
there
not
be
so
much
of
the
Law
,
as
to
discover
the
actions
which
are
done
in
the
flesh
to
be
good
or
evill
,
and
set
the
conscience
upon
the
work
of
accusing
or
excusing
,
where
else
should
the
Lord
have
a
witness
for
himself
in
Men
,
and
how
else
should
God
be
just
in
judging
the
world
;
stopping
every
mouth
,
and
declaring
his
proceedings
righteous
,
in
rendring
to
every
man
according
to
his
deeds
,
which
time
is
called
the
day
of
the
Revelation
of
the
righteous
judgement
of
God
,
Rom.
2.5
,
6.
Seeing
then
't
is
the
property
of
light
to
make
manifest
,
or
discover
,
and
this
at
most
is
but
science
,
the
exercise
whereof
is
either
direct
or
reflex
,
respecting
the
time
past
,
present
,
or
to
come
,
wherein
it
hath
a
most
ample
latitude
to
expatiate
it self
according
to
the
variety
of
objects
,
whether
within
it
or
without
it
,
even
to
wonder
and
admiration
,
yea
,
and
so
farre
as
to
me
appears
,
beyond
my
expression
.
Neverthelesse
it
looks
upon
its
Objects
as
it
finds
them
,
though
it
makes
manifest
every
thing
within
its
sphear
as
to
matter
of
fact
,
yet
it
gives
being
to
nothing
;
it
s
all
eye
(
as
I
may
so
say
)
it
sees
all
that
's
done
,
but
does
nothing
;
it
neither
likes
nor
dislikes
,
approves
nor
disapproves
,
but
as
it
s
in
conjunction
with
a
law
,
and
hath
reflection
upon
it
;
and
thence
proceeds
the
names
of
good
and
evill
,
of
lawfull
and
unlawfull
,
thence
also
the
arguing
,
and
redarguing
,
the
accusing
and
excusing
,
and
now
science
is
become
conscience
.
By
all
which
it
doth
appear
,
that
the
candle
of
the
Lord
,
or
the
spirit
of
a
man
,
is
a
great
light
,
though
but
a
candle
,
yet
it
s
of
the
Lords
lighting
up
,
and
though
it
fall
(
beyond
all
utterance
or
conceiving
)
short
off
the
virtue
,
which
once
it
had
,
having
this
blot
upon
its
glory
,
that
whereas
when
it
first
came
forth
of
the
hands
of
him
that
formed
it
,
who
is
the
Father
of
spirits
,
Heb.
12.9
.
it
was
then
conversant
with
him
primarily
,
and
immediately
,
yet
since
it
hath
been
dimmed
,
and
well
nigh
extinguished
(
as
it
was
in
the
transgression
)
it
s
now
exercised
mostly
,
and
principally
about
the
things
of
the
belly
the
things
of
a
man
,
the
things
of
it self
:
it
hath
therein
a
great
ability
in
point
of
manifesting
and
discovery
not
only
as
they
are
obvious
and
apparent
,
but
as
they
are
occult
&
hidden
,
searching
out
the
secret
things
of
the
belly
:
Nor
is
its
ability
only
(
though
most
here
)
but
it
is
able
to
feel
and
seek
after
God
his
Creatour
,
Acts
17.27
,
28.
and
in
a
great
capacity
of
knowing
much
of
him
(
as
such
)
at
least
his
eternall
power
and
God-head
,
Rom.
1.19
,
20.
Yet
its
excellency
is
heightned
,
and
much
advantaged
by
its
concomitant
the
Law
of
its
Creatour
,
which
as
a
glasse
reflects
and
returns
face
for
face
,
and
discovers
not
onely
the
face
,
but
the
spots
also
that
is
in
it
:
Hence
there
is
a
necessity
of
considering
somewhat
further
touching
the
Nature
of
the
Law
in
conjunction
with
the
light
in
every
man
,
by
which
will
appeare
,
what
the
light
in
every
man
can
do
,
and
consequently
what
it
cannot
doe
.
Forasmuch
as
together
with
this
Light
or
Candle
of
the
Lord
,
there
is
a
law
impress'd
on
mansheart
,
upon
which
this
light
reflects
;
which
doth
as
truly
discover
the
quality
of
his
actions
,
as
the
light
discovers
the
actions
themselves
.
And
as
Adam
gave
names
to
the
creatures
,
and
as
he
named
them
,
so
were
they
called
;
even
so
doth
the
law
in
man's
heart
give
names
to
all
his
actions
,
according
to
the
proper
nature
of
their
agreement
,
or
disagreement
with
the
mind
and
will
of
God
;
and
this
respects
as
well
the
secret
thoughts
,
and
intents
of
the
heart
,
Heb.
4.12
.
as
the
outward
actions
,
and
in
this
respect
the
Law
is
called
light
,
in
like
forme
of
speaking
as
this
is
used
,
Matth.
24.27
,
28.
the
Cup
for
the
wine
in
the
Cup.
This
law
considered
as
it
is
in
God
is
but
one
,
as
in
the
fountain
of
wisdom
and
justice
:
as
the
light
in
him
is
but
one
,
though
diversly
communicated
and
distributed
,
yet
he
onely
is
the
father
of
lights
:
So
in
him
the
law
is
but
one
,
though
differently
exhibited
and
made
known
according
to
the
variety
of
the
subjects
,
who
are
to
be
governed
by
it
(
among
whom
man
is
chief
.
)
As
man
is
considered
the
subject
of
it
,
so
it
is
distinguished
according
to
Scripture
phrase
into
the
-
Law
of
works
,
-
Law
of
faith
,
Rom.
3.27
.
both
these
are
distinguished
again
into
the
Law
written
&
unwritten
:
the
subjects
of
the
law
under
the
first
consideration
(
i.
e.
)
of
works
,
though
they
have
the
law
written
on
their
hearts
,
and
do
by
nature
things
contained
in
the
Law
,
yet
many
of
them
not
having
the
positive
or
written
law
,
as
others
had
;
these
are
said
to
be
without
law
:
as
they
indeed
were
in
comparison
of
those
to
whom
the
outward
positive
written
Law
was
added
,
Gal.
3.19
.
Neverthelesse
they
were
not
positively
without
Law
,
(
for
then
they
could
not
have
been
guilty
in
any
respect
,
for
its
evident
,
that
where
there
is
no
law
,
there
is
no
transgression
,
Rom.
4.15
.
)
but
comparatively
they
were
without
a
positive
declared
written
Law
,
according
to
that
divine
testimony
,
Psal.
147.19
,
20.
He
sheweth
his
word
unto
Jacob
:
his
statutes
and
his
judgements
unto
Israel
.
He
hath
not
dealt
so
with
any
nation
:
and
as
for
his
judgements
,
they
have
not
known
them
.
These
having
the
law
written
upon
their
hearts
,
and
by
the
Candle
of
the
Lord
so
farre
legible
as
to
evince
God
his
eternall
power
and
God-head
,
leaving
them
therein
without
excuse
,
Rom.
1.19
,
20.
Manifesting
that
this
God
,
whose
eternal
power
,
and
God-head
revealed
in
them
,
or
shewed
unto
them
,
was
to
be
loved
with
all
the
heart
,
and
all
the
minde
,
and
withall
the
soul
(
implyed
in
that
word
(
as
before
hath
been
declared
)
Psal.
95.6
.
Psal.
100.2
,
3.
Making
and
serving
being
correlatives
;
his
making
and
our
serving
being
necessary
dependents
,
as
the
Apostle
argues
the
same
case
in
the
point
of
redemption
,
saying
,
Ye
are
bought
with
a
price
,
&c.
therefore
glorifie
God
with
your
bodies
,
and
spirits
,
for
they
are
his
,
1
Cor.
6.20
.
(
but
of
this
anon
in
its
place
;
)
this
I
take
to
be
the
summe
of
the
first
Table
of
the
Law
,
and
is
written
on
the
heart
of
the
naturall
man
.
The
other
Branch
or
Table
of
the
Law
comprehended
in
these
words
,
Thou
shalt
love
thy
neighbour
as
thy self
,
or
whatsoever
ye
would
that
men
should
do
unto
you
,
do
ye
likewise
unto
them
;
This
also
is
written
on
the
table
of
the
heart
of
every
man
,
notwithstanding
it
be
not
written
in
Characters
,
i.
e.
letters
and
syllables
,
and
become
a
positive
law
to
them
,
yet
it
s
there
,
and
men
doing
(
as
the
Apostle
phraseth
it
)
by
nature
the
things
contained
in
the
law
(
though
they
be
in
comparison
of
others
without
law
)
are
a
law
to
themselves
,
and
hereby
they
shew
the
work
of
the
law
written
in
their
hearts
,
Rom.
2.14
,
15.
which
is
a
cleere
demonstration
of
the
truth
hereof
.
It
is
witnessed
by
our
blessed
Lord
Jesus
,
Mat.
22.37
,
38
,
39
,
40.
that
to
love
the
Lord
with
all
the
heart
,
with
all
the
soul
,
and
with
all
the
mind
,
and
to
love
ones
neighbour
as
ones
self
,
on
those
two
commandments
hang
all
the
Law
and
the
Prophets
;
&
it
is
evident
that
this
in
its
measure
is
effected
by
them
,
who
are
said
,
by
nature
to
do
the
things
contained
in
the
law
;
whence
else
springs
all
those
stumblings
upon
a
Deity
,
and
groping
and
feeling
after
a
worship
,
and
religion
suitable
to
what
is
apprehended
of
God
;
and
herein
,
though
the
candle
burn
so
dimme
,
that
the
poor
soul
feels
after
this
,
as
they
for
the
door
of
Lots
house
;
yet
in
the
other
part
or
table
of
the
law
they
have
much
more
cleerness
of
discovery
of
the
things
of
a
man
,
(
accounted
the
morall
virtues
)
they
declare
with
a
broad
day-light
(
as
it
were
)
that
these
are
written
there
.
The
whole
amounting
to
this
,
that
those
who
live
without
the
law
,
i.
e.
the
law
as
it
was
committed
to
writing
,
and
delivered
by
the
hand
of
Moses
,
according
to
the
appointment
of
God
:
yet
in
these
God
hath
not
left
himself
without
witness
,
but
hath
written
on
their
hearts
the
same
law
for
substance
,
which
he
afterwards
enlarged
by
the
hand
and
administration
of
Moses
,
and
added
this
to
the
former
,
because
of
transgression
(
either
to
reduce
the
transgressor
,
or
to
aggravate
the
transgression
)
that
sinne
might
be
made
exceeding
sinfull
.
And
therefore
God
may
justly
proceed
in
judgement
against
the
transgressions
which
are
committed
against
him
,
and
his
law
,
as
the
Apostle
argues
,
he
having
left
all
men
without
excuse
,
by
giving
them
a
light
or
candle
in
their
heart
,
by
which
they
might
see
to
read
the
things
contained
therein
.
But
if
those
,
who
have
onely
the
law
of
nature
,
and
do
not
by
nature
the
things
contained
in
the
law
,
be
punishable
,
and
Gods
proceedings
therein
justifiable
(
as
indeed
it
is
)
as
hath
been
often
minded
before
:
of
how
much
sorer
punishment
think
we
shall
they
be
thought
worthy
,
who
transgress
under
this
additional
declaration
of
the
Will
and
Law
of
God
committed
to
writing
,
with
those
large
annotations
,
and
marginal
notes
(
as
it
were
;
)
this
must
needs
be
a
great
aggravation
,
this
new
edition
of
the
law
must
needs
bring
a
further
addition
of
guilt
to
the
transgressours
thereof
.
Man
or
the
children
of
men
thus
differenced
and
thus
enlightned
by
the
candle
of
the
Lord
in
them
,
are
the
subjects
of
the
law
,
in
the
first
sense
,
as
it
is
called
the
law
of
works
,
Rom.
3.27
.
or
the
old
covenant
:
In
which
consideration
God
hath
concluded
all
under
sin
,
Rom.
3.9
.
and
stopped
every
mouth
,
and
rendred
all
the
world
guilty
before
him
by
the
sentence
of
the
law
,
considered
as
afore
,
Rom.
3.19
.
forasmuch
as
the
tenour
of
the
law
being
this
,
viz.
Do
and
live
,
and
Cursed
be
every
one
,
that
continueth
not
in
all
things
which
are
written
in
the
law
to
do
them
,
finds
no
man
able
to
perform
it
in
all
things
,
for
that
all
have
sinned
and
come
short
of
the
glory
of
God
,
Rom.
3.23
.
the
Spirit
of
God
testifying
,
that
the
law
,
though
in
it self
,
holy
,
righteous
and
good
,
yet
was
weak
through
the
flesh
,
Rom.
7.12
.
Rom.
8.23
.
So
that
what
could
not
by
it
be
effected
was
accomplished
by
the
law
of
the
spirit
of
life
in
Christ
Jesus
,
Rom.
8.2
.
opposed
to
the
law
of
sinne
and
death
,
as
the
law
of
faith
is
to
the
law
of
works
,
Rom.
3.27
.
Touching
which
Law
(
as
being
the
next
branch
in
the
distinction
)
and
the
light
accompanying
it
,
it
will
be
necessary
to
speak
.
The
law
of
faith
(
which
is
the
second
branch
in
the
distinction
)
is
a
law
founded
in
God
,
as
in
the
fountain
:
and
as
the
former
,
that
is
,
the
law
of
works
,
or
of
the
first
covenant
,
proceeded
from
the
Wisdom
and
Justice
of
God
,
as
being
a
just
and
equall
thing
,
that
he
should
be
served
by
those
whom
he
made
to
serve
him
;
so
this
law
of
faith
ownes
it self
to
the
mercifulness
,
and
goodness
of
the
same
God
towards
such
as
had
forfeited
all
into
the
hand
of
justice
,
for
it
had
been
a
righteous
thing
with
God
,
to
have
taken
vengeance
upon
the
forfeiture
.
The
foundation
of
which
law
of
Faith
,
or
second
Covenant
was
laid
in
that
word
of
Grace
,
or
rather
on
Christ
in
the
promise
,
that
is
,
the
seed
of
the
woman
shall
break
the
head
of
the
Serpent
,
Gen.
3.15
.
and
is
of
as
large
extent
,
as
the
former
of
works
;
if
we
consider
-
1.
The
Object
thereof
.
-
2.
The
Subject
of
it
.
The
Object
is
the
Lord
Jesus
,
who
is
propounded
in
the
promise
,
as
the
repairer
of
the
breach
,
and
the
restorer
of
the
paths
to
dwell
in
,
according
to
that
testimony
,
Psal.
75.3
.
The
earth
and
all
the
inhabitants
of
the
earth
are
dissolved
:
I
beare
up
the
pillars
of
it
.
And
thus
by
him
all
things
consist
.
Col.
1.17
.
holding
forth
a
ground
of
return
to
God
,
from
whom
man
by
the
transgression
was
turned
aside
,
and
through
fear
had
hid
himself
,
Gen.
3.10
.
The
Subject
was
the
first
man
,
and
in
him
all
man-kind
who
were
not
onely
privileged
by
this
promise
by
being
put
into
a
possibility
and
capacity
of
being
renewed
again
by
repentance
(
which
condition
the
first
covenant
had
in
it
,
for
that
left
no
roome
for
repentance
)
but
they
were
also
hereby
obliged
to
believe
in
him
,
who
was
promised
to
break
the
Serpents
head
to
destroy
the
destroyer
,
and
to
lead
captivity
captive
.
How
farre
the
Law
of
faith
may
be
said
to
be
written
on
every
mans
heart
(
as
the
former
law
of
works
)
is
not
given
unto
me
to
understand
;
only
this
glimpse
I
have
of
it
,
that
it
appears
to
have
had
an
influence
on
the
heart
of
man
(
from
the
proposing
of
the
promise
aforesaid
)
by
those
sacrifices
,
which
were
offered
up
to
God
before
the
publication
of
the
positive
law
:
wherein
as
well
Cain
as
Abel
offered
sacrifice
Gen.
4.4
.
I
therefore
call
their
offerings
sacrifice
,
because
they
are
so
called
Heb.
11.4
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
1
Cor.
10.18
.
Abels
sacrifice
was
mingled
with
faith
,
offered
up
upon
the
true
Altar
,
witnessed
unto
by
Gods
acceptation
,
and
by
faith
he
obtained
a
good
report
among
the
Elders
,
Heb.
11.4
.
with
whom
he
had
received
the
same
spirit
of
faith
.
But
with
Cain
and
his
sacrifice
it
was
not
so
,
nor
accepted
as
such
:
nevertheless
it
appears
to
me
from
hence
,
that
there
was
the
power
of
a
Law
of
faith
,
as
of
works
upon
them
both
and
they
equally
obliged
thereby
;
only
the
one
offered
a
sacrifice
as
an
obedience
of
faith
,
the
other
in
form
without
faith
,
and
as
it
were
by
the
works
of
the
Law
,
Rom.
9.32
.
Nevertheless
in
obedience
to
the
same
law
of
faith
,
for
as
much
as
he
offered
sacrifice
also
(
though
not
in
faith
)
the
one
had
faith
in
his
heart
,
and
Christ
in
his
eye
as
a
redeemer
and
restorer
,
the
other
was
wanting
at
least
in
faith
,
which
should
have
seasoned
his
sacrifice
.
They
both
had
equal
obligation
from
one
and
the
same
law
of
faith
,
which
looked
at
Christ
as
its
object
,
as
the
law
of
sacrifice
did
imply
,
whether
propitiatory
,
Heb.
9.22
.
or
gratulatory
,
Levit.
7.12
,
15.
Psal.
107.22
.
Both
yeelded
obedience
to
the
law
of
faith
,
in
what
was
outward
in
the
Act
:
only
Abel
had
an
eye
open
to
him
that
was
invisible
,
as
the
object
of
his
faith
carrying
him
above
the
Act.
So
that
the
law
of
faith
doubtless
respected
all
the
race
and
generation
of
mankinde
by
way
of
obligation
from
the
giving
of
the
promise
;
but
the
children
of
the
promise
are
counted
for
the
seed
:
like
as
it
is
said
,
All
are
not
Israel
,
who
are
of
Israel
,
Rom.
9.6
.
though
all
the
family
of
Abraham
were
greatly
privileged
,
Rom.
3.2
.
and
9.4
.
and
obliged
:
So
likewise
all
the
race
of
mankinde
are
greatly
privileged
by
virtue
of
the
promise
or
promised
seed
in
whom
all
the
nations
are
blessed
,
yet
not
all
Nations
but
the
children
of
the
promise
are
counted
for
the
seed
,
according
to
the
tenour
of
that
word
,
1
Tim.
4.10
.
Who
is
Saviour
of
all
men
,
especially
of
them
which
beleeve
.
A
common
Salvation
is
extended
to
all
Men
by
Jesus
Christ
,
Jude
3.
and
all
men
are
bound
to
beleeve
and
repent
,
that
they
may
be
saved
,
Act.
17.30
.
John
3.16
.
But
the
special
Salvation
is
to
them
only
,
who
have
obtained
like
precious
faith
,
2
Pet.
1.1
.
(
i.e.
)
the
faith
of
Gods
elect
,
Tit.
1.1
.
the
faith
of
the
operation
of
God
,
Col.
2.12
.
these
are
they
which
are
reckoned
or
counted
for
the
seed
,
Gal.
3.7
,
9
,
29.
these
are
they
to
whom
the
righteousness
of
God
,
which
is
by
faith
of
Jesus
Christ
is
manifested
unto
all
,
and
upon
all
them
that
beleeve
,
Rom
,
3.21
,
22.
As
the
law
in
the
first
consideration
,
i.
e.
of
works
was
Gods
first-born
,
and
man
was
fitted
for
the
work
thereof
,
while
his
bow
abode
in
strength
:
God
having
made
him
upright
,
Eccles.
7.29
.
So
the
Law
in
the
second
consideration
,
i.
e.
of
faith
(
whose
foundation
was
laid
in
that
blessed
word
of
promise
,
Gen.
3.15
.
)
lay
in
the
same
womb
and
bosome
of
eternity
,
for
they
were
twins
;
And
though
that
stept
out
first
,
declaring
the
Majesty
of
him
whose
Image
it
bore
,
yet
this
caught
its
Brother
by
the
heel
,
declaring
the
infiniteness
of
the
Mercy
and
compassion
of
him
,
whose
Law
it
was
,
proclaiming
the
Lord
,
the
Lord
,
gracious
,
long-suffering
,
&c.
No
sooner
is
the
Transgression
detected
,
but
the
Redeemer
is
promised
;
Oh
the
heighth
,
and
depth
of
the
riches
of
mercy
,
who
kissed
Justice
,
and
overcame
it
,
Psal.
85.
Mercy
and
Truth
met
together
,
Righteousness
and
Peace
kissed
each
other
;
nor
doth
this
latter
destroy
the
former
,
nay
it
establisheth
it
,
Rom.
3.30
,
31.
Like
as
when
the
Law
of
the
first
Covenant
was
engraven
on
tables
of
stone
,
it
did
not
at
all
diminish
or
lesson
the
glory
of
that
which
was
written
upon
the
heart
,
nay
it
did
augment
the
luster
thereof
,
and
made
it
more
legible
:
so
neither
doth
the
Law
of
faith
destroy
the
Law
of
works
,
nor
make
it
void
;
nay
it
doth
establish
it
,
for
as
much
as
it
no
way
dispenseth
with
its
subjects
service
,
nor
acquits
them
of
their
duty
,
save
only
of
the
manner
and
end
of
the
service
:
As
it
was
performed
in
the
oldness
of
the
letter
,
now
it
must
be
performed
in
the
newness
of
the
Spirit
,
Rom.
7.6
.
but
it
must
be
obedience
still
;
Loving
the
Lord
our
God
,
with
all
the
heart
,
with
all
the
minde
,
with
all
the
soul
,
with
all
the
strength
,
and
our
neighbour
as
our selves
:
this
is
not
diminished
or
made
void
by
the
Law
of
faith
,
it
only
requires
Newness
of
Spirit
in
lieu
of
Oldness
of
letter
.
These
two
considerations
of
the
Law
went
hand
in
hand
together
all
along
thorough
the
old
administration
.
From
righteous
Abel
to
the
end
of
the
Catalogue
of
all
the
cloud
of
witnesses
,
who
were
subjected
to
the
first
dispensation
,
dying
in
faith
,
saluting
though
not
possessing
the
promises
,
they
seeing
him
,
who
was
invisible
,
their
faith
did
not
at
all
lesson
their
obedience
:
nay
it
winged
their
obedience
;
It
was
the
salt
,
that
salted
every
sacrifice
,
Mark
9.49
.
For
without
faith
its
impossible
to
please
God
,
Heb.
11.4
,
6.
This
Law
of
faith
however
it
ran
along
as
the
bloud
in
the
veins
,
and
was
that
,
which
led
to
God
through
every
service
,
and
in
every
sacrifice
,
was
nevertheless
veiled
under
great
obscurity
,
and
under
much
darkness
;
The
Spirit
thereof
did
testifie
of
the
suffering
of
Christ
,
and
of
the
glory
,
which
was
to
be
revealed
;
but
it
testified
of
them
,
as
of
things
a
great
way
off
,
the
promises
whereof
they
saluted
,
but
possessed
not
;
the
way
into
the
most
holy
not
being
open
,
or
made
manifest
,
while
the
first
Tabernacle
was
yet
standing
,
Heb.
9.8
.
This
double
kinde
of
sacrificing
ran
all
along
thorough
out
the
whole
dispensation
in
as
many
as
retained
the
Law
of
sacrifice
,
and
cast
not
off
utterly
the
Knowledge
of
God
,
which
the
most
part
did
as
the
Apostles
argument
,
Rom.
1.21
,
26
,
28.
makes
it
evident
.
For
as
much
as
all
along
there
was
a
Remnant
having
an
eye
upon
the
promise
,
obtained
a
good
report
,
and
the
Savour
of
them
in
Divine
Testimony
remains
to
this
day
as
a
Cloud
of
witnesses
.
This
Law
of
faith
as
it
sprung
not
with
mankind
in
Nature
;
but
was
added
by
occasion
of
the
Transgression
(
for
it
succeeded
that
as
a
plaster
doth
the
wound
,
)
it
was
not
written
in
the
heart
of
the
natural
man
as
a
thing
just
and
equal
:
For
God
to
remake
,
and
to
redeem
faln
man
,
into
whose
heart
it
could
not
rationally
have
entred
,
that
there
should
ever
have
been
a
way
found
out
in
justice
,
or
equity
,
or
with
a
due
saving
of
the
truth
of
him
,
that
made
the
Covenant
,
that
man
should
be
put
into
a
capacity
,
or
come
under
a
possibility
of
being
preserved
(
having
transgressed
)
and
yet
God
be
righteous
,
seeing
there
was
no
term
or
condition
in
the
Covenant
,
which
God
made
with
him
looking
that
way
(
for
transgressing
and
dying
were
the
termes
reciprocal
)
but
it
was
of
meere
grace
,
that
the
promise
was
made
,
and
was
indeed
the
opening
of
a
dore
of
hope
in
a
possibility
of
returning
for
man
,
which
was
run
away
from
God
.
This
laying
the
foundation
of
a
better
hope
by
which
man
might
be
recovered
and
encouraged
to
draw
near
to
God
,
was
as
far
above
the
reach
of
the
natural
man
to
know
or
expect
as
the
heavens
are
above
the
earth
,
yea
as
the
thoughts
of
God
are
above
the
thoughts
of
man
:
this
Law
then
is
not
natural
but
supernatural
;
not
springing
up
together
with
man
,
as
that
of
workes
;
but
is
added
through
grace
,
Psal.
75.3
.
(
Ex
abundanti
)
and
such
as
this
Law
is
,
such
is
the
light
,
which
accompanies
it
,
and
the
enlargement
of
the
one
2is
the
enlargement
of
the
other
also
,
as
will
evidently
appear
by
what
follows
.
I
say
,
this
Law
of
faith
or
word
of
promise
being
extended
to
all
mankinde
,
holding
forth
a
possibility
of
mans
return
to
God
upon
terms
of
faith
and
repentance
,
implyed
in
the
first
promise
,
and
testified
in
the
sacrifice
of
Abel
,
the
long
suffering
and
patience
of
God
contributing
much
this
way
,
his
goodness
and
forbearance
laying
great
obligation
upon
persons
,
these
visible
things
of
God
holding
forth
the
invisible
or
secret
purposes
and
Counsels
of
his
heart
towards
returning
sinners
,
and
calling
and
crying
out
to
man
upon
that
account
to
return
to
him
by
repentance
,
from
whom
by
transgression
,
he
was
departed
:
by
which
footsteps
of
God
man
might
trace
a
possibility
of
Redemption
through
beleeving
in
the
promised
seed
,
as
by
the
former
,
viz.
The
visible
things
of
the
Creation
,
he
might
discern
,
the
Eternal
power
and
God-head
of
him
by
whom
he
was
made
and
created
:
So
that
in
this
also
,
as
in
the
former
,
God
hath
not
left
himself
without
witness
even
to
the
natural
man
;
but
hath
given
him
occasion
,
and
opportunity
to
feel
after
God
,
as
thus
considered
.
The
print
and
impressions
of
mercy
being
stamp'd
upon
every
out-coming
of
the
Lord
,
which
upon
the
terms
of
the
first
Covenant
was
not
discernable
,
speaking
nothing
but
wrath
and
terrour
and
trembling
,
according
to
that
of
the
Apostle
,
Rom.
4.15
.
The
Law
worketh
wrath
,
&c.
And
that
justly
upon
every
transgressour
,
yea
for
every
transgression
;
for
it
is
written
,
Cursed
be
every
one
,
that
continueth
not
in
all
things
written
in
the
Law
do
them
,
Gal.
3.10
.
&
Deut.
27.26
.
So
that
God
hath
left
man
in
great
measure
without
excuse
even
in
this
respect
also
,
holding
forth
such
discoveries
,
as
whereby
he
might
discern
a
possibility
of
the
recovery
of
his
forfeited
estate
,
evidenced
and
manifested
in
the
patience
,
bounty
,
long-suffering
,
goodness
,
and
mercifulness
of
God
toward
him
a
sinner
,
to
whom
it
was
at
first
said
,
In
the
day
thou
eatest
thereof
,
thou
shalt
surely
dye
,
or
dying
,
thou
shalt
dye
,
instead
of
which
severity
,
Behold
goodness
,
and
forbearance
interposing
and
leading
to
repentance
,
Rom.
2.4
.
And
this
in
relation
to
man
as
a
man
:
while
he
is
endued
with
no
other
light
,
than
that
which
is
common
to
him
as
such
,
that
is
,
the
spirit
of
a
man
,
which
is
the
Candle
of
the
Lord
,
by
which
he
may
not
only
see
the
things
of
God
as
his
Creatour
,
that
is
,
his
eternal
power
and
God-head
,
and
what
hath
dependence
thereupon
in
relation
to
the
first
Covenant
,
or
Law
of
works
.
But
a
crevice
is
opened
into
the
discovery
of
the
Redemption
promised
as
the
subject
of
the
second
Covenant
upon
the
termes
thereof
in
relation
thereunto
as
to
a
law
of
faith
evidenced
by
the
promise
to
as
many
as
the
sound
thereof
ever
came
.
Yea
all
mankinde
in
the
forbearance
,
goodness
,
and
long-suffering
of
God
,
though
unto
them
,
but
as
unto
natural
men
:
and
this
discovery
shining
forth
through
natural
appearances
,
Act.
14.17
.
Rom.
2.4
.
Yet
sufficient
to
leave
himself
a
witness
in
man
from
these
discoveries
,
evidencing
a
reprieve
from
immediate
destruction
,
which
the
transgressour
hath
merited
:
and
opening
a
dore
of
hope
for
pardon
,
and
remission
through
the
riches
of
the
goodness
and
forbearance
of
God
;
sufficient
to
engage
the
heart
of
a
natural
man
to
seek
the
Lord
,
and
to
feel
after
him
,
if
possible
he
might
finde
him
in
this
capacity
as
a
Redeemer
,
even
as
in
the
former
capacity
,
he
might
discover
God
as
his
Creator
and
Maker
.
And
though
Mans
greater
impotency
will
be
found
in
this
,
than
in
the
former
,
yet
is
it
his
duty
no
less
here
than
there
:
and
he
no
less
excusable
for
not
being
found
exercised
in
the
endeavour
after
it
.
God
having
left
himself
a
witnesse
in
one
case
,
as
well
as
in
the
other
,
though
not
so
the
one
as
the
other
.
For
in
the
former
not
only
from
without
by
things
seen
were
the
invisible
things
of
God
discovered
,
but
also
by
his
Law
written
in
the
heart
of
the
natural
Man
was
this
discovery
made
of
God
as
his
Creator
,
and
his
subjection
to
him
as
such
under
the
terms
of
that
Covenant
,
viz.
Do
and
live
.
But
touching
this
latter
Covenant
or
Law
of
faith
,
the
discovery
thereof
ariseth
from
what
is
without
.
It
had
never
been
known
nor
ever
thought
of
;
nor
ever
would
it
or
could
it
rationally
have
come
into
the
heart
of
Man
,
to
have
conceived
such
a
thing
,
but
from
the
declaration
of
God
in
his
promise
(
which
faith
made
application
of
in
the
first
beleevers
)
and
from
the
series
of
his
patience
and
forbearance
continued
to
the
race
of
man-kinde
darkely
speaking
forth
the
same
thing
with
a
silent
,
yet
constant
voyce
,
Psal.
19.1
.
Rom.
10.18
.
sufficient
to
leave
man
without
excuse
,
and
convincing
of
a
possibility
of
being
renewed
again
through
the
riches
of
that
goodness
,
which
hereby
call'd
and
led
unto
repentance
,
Rom.
2.4
.
Nevertheless
there
was
to
be
another
Edition
of
this
Law
also
,
as
there
was
of
the
former
(
of
which
there
hath
been
mention
made
before
)
That
although
God
left
not
himself
without
witness
in
those
first
Beleevers
,
Abel
,
Enoch
,
Noah
,
Abraham
,
Isaak
,
Jacob
,
Moses
,
David
,
Daniel
,
and
the
rest
,
of
whom
to
tell
time
would
fail
,
who
were
all
enlightned
with
a
light
suitable
and
proportionable
to
their
object
:
there
was
communicated
to
them
a
Spirit
of
faith
,
whereby
they
were
inabled
to
behold
him
,
who
was
the
object
of
their
faith
:
So
Abraham
saw
the
day
of
Christ
with
joy
;
John
8.56
.
and
Moses
saw
him
,
which
was
invisible
,
Heb.
11.27
.
Faith
saw
Christ
through
sacrifices
,
saw
remission
of
sins
in
shedding
of
blood
,
without
which
there
is
no
remission
,
Heb.
9.22
.
Yet
notwithstanding
God
having
provided
some
better
thing
for
those
which
were
to
come
after
,
that
they
without
us
should
not
be
made
perfect
,
hath
in
these
last
dayes
spoken
to
us
by
his
Son
revealing
the
purpose
and
Counsel
of
his
heart
by
him
;
bringing
Immortality
and
life
to
light
by
the
Gospel
,
which
before
was
hid
from
ages
and
generations
,
Eph.
3.5
.
and
not
so
made
manifest
.
But
in
the
fulness
of
time
,
the
fountains
of
the
great
deep
were
broken
up
,
and
the
windowes
of
heaven
were
open
;
and
the
treasure
of
wisdome
and
Counsel
,
which
had
(
comparatively
)
been
hidden
from
ages
and
generations
(
not
positively
so
)
for
every
Age
had
its
proper
measure
in
proportion
to
the
dispensation
under
which
it
was
,
yet
in
comparison
of
what
was
further
made
out
by
the
appearing
of
the
grace
of
God
giving
testimony
of
his
great
love
to
the
world
in
sending
his
own
Son
,
Rom.
8.3
.
To
dye
for
sinners
,
Rom.
5.8
.
Yea
while
they
were
yet
sinners
,
and
at
enmity
with
him
,
then
to
reconcile
them
to
God
,
Rom.
5.10
.
Then
I
say
and
at
this
time
for
the
Word
to
be
made
flesh
,
and
Tabernacle
among
the
sons
of
men
,
and
cause
his
glory
to
be
beheld
as
the
only
begotten
of
the
Father
full
of
grace
and
truth
,
without
controversie
this
was
the
great
Mystery
of
Godliness
,
God
manifested
in
the
flesh
,
&c.
He
had
been
hid
in
God
long
before
,
but
now
was
made
manifest
,
bringing
immortality
and
life
to
light
by
the
Gospel
,
preparing
a
way
into
the
Holyest
of
all
,
which
way
was
not
yet
open
,
but
shut
up
under
veiles
and
shadowy
darkness
whilst
the
first
Tabernacle
was
yet
standing
;
and
this
God
hath
done
upon
terms
not
of
the
first
covenant
,
that
is
to
say
,
of
works
,
called
the
old
Covenant
:
but
upon
the
terms
of
the
second
Covenant
,
or
Law
of
faith
,
bringing
in
everlasting
Righteousness
upon
the
account
of
that
better
hope
by
which
we
draw
nigh
to
God
,
Heb.
7.19
.
Thus
as
that
first
Covenant
or
law
of
works
,
which
was
witnessed
sufficiently
in
mans
heart
,
so
far
as
to
justifie
God
,
and
render
man
inexcusable
for
transgressing
it
,
yet
through
the
bountiful
goodness
of
God
was
afterward
engraven
on
Tables
of
stone
,
and
so
became
a
written
and
legible
Law
,
the
keeping
of
the
Oracles
whereof
was
committed
eminently
to
Abrahams
posterity
;
yet
so
as
that
the
sound
thereof
went
forth
among
the
Gentiles
far
and
near
,
who
also
might
be
admitted
upon
the
terms
thereof
into
the
family
of
the
then
Israel
of
God
,
and
many
taking
hold
of
that
Covenant
of
God
were
admitted
,
to
whom
there
was
but
one
Law
,
as
well
to
the
stranger
,
as
to
him
,
who
was
born
in
the
house
,
Exod.
12.48.49
.
In
like
manner
this
new
Covenant
which
God
made
with
miserable
,
fallen
,
affrighted
run-away
,
hidden
,
Adam
touching
the
seed
of
the
woman
,
which
should
break
the
head
of
the
serpent
as
in
the
promise
,
Gen.
3.15
.
this
in
process
of
time
comes
to
be
drawn
from
under
the
veil
,
and
so
immortality
and
life
comes
to
light
through
the
gospel
.
Which
notwithstanding
it
were
so
sufficiently
manifested
from
the
time
it
was
first
promised
,
as
that
the
heirs
of
Salvation
did
see
through
these
veils
,
and
beheld
him
that
was
invisible
:
and
all
others
might
have
seen
,
and
many
did
see
,
that
which
left
them
without
excuse
;
for
with
whom
was
he
angry
but
with
those
,
who
had
not
faith
,
Heb.
3.11
,
18
,
19.
as
with
those
to
whom
the
Gospel
was
preached
,
but
did
not
profit
them
,
not
being
mixt
with
faith
,
Heb.
4.2
.
Yet
out
of
the
super-abundant
goodness
and
riches
of
grace
,
Eph.
2.7
.
commending
his
love
to
poor
sinners
,
God
makes
this
new
impression
thereof
in
such
large
and
capital
letters
,
as
that
it
may
be
read
and
seen
of
all
men
,
to
whom
the
tidings
thereof
comes
,
making
publication
of
this
joyful
message
by
the
Acclamation
of
that
heavenly
Host
,
who
praising
God
said
,
Glory
to
God
in
the
Highest
,
on
earth
peace
,
good
will
toward
men
,
Luke
2.13.14
.
bringing
good
tidings
of
great
joy
,
which
shall
be
to
all
people
,
the
sum
of
which
was
,
There
is
born
this
day
in
the
City
of
David
a
Saviour
,
which
is
Christ
the
Lord
,
Luke
2.10.11
.
or
,
the
Lords
Christ
,
v.
26.
a
light
to
lighten
the
Gentiles
,
and
the
glory
of
his
people
Israel
,
v.
32.
Which
voyce
of
this
heavenly
Host
was
not
like
that
on
mount
Sinai
,
wherein
the
mount
was
altogether
on
a
smoke
like
the
smoke
of
a
furnace
,
where
the
whole
Mount
quaked
greatly
,
and
the
people
,
which
were
in
the
Camp
trembled
,
Exo.
19.16
,
18.
but
contrarywise
it
was
here
:
Peace
on
Earth
,
good
will
towards
Men
,
and
glad-tidings
of
great
joy
to
all
people
.
These
were
the
blessed
openings
of
the
Fathers
bosome
,
bringing
life
unto
light
;
Revealing
the
Counsels
of
his
heart
,
which
had
been
kept
secret
from
the
beginning
of
the
world
,
but
was
now
made
manifest
for
the
obedience
of
faith
among
all
nations
,
according
to
the
tennor
of
that
Scripture
,
John
3.16
,
17.
God
so
loved
the
world
,
that
he
gave
his
onely
begotten
Son
,
that
whosoever
beleeveth
on
him
,
should
not
perish
,
but
have
everlasting
life
.
Now
is
the
first
promise
unbowel'd
,
and
declaration
is
now
made
,
who
is
the
seed
of
the
woman
,
and
what
is
the
Law
of
faith
,
and
also
who
are
the
proper
subjects
thereof
.
Every
one
to
whom
the
sound
thereof
comes
is
under
the
obligation
thereof
:
but
they
only
,
which
do
beleeve
in
Christ
,
shall
not
perish
,
but
have
everlasting
life
,
and
these
also
are
reckoned
for
the
seed
.
This
then
is
the
tennor
and
tendency
of
the
Law
of
faith
;
That
whosoever
beleeveth
on
Jesus
Christ
,
shall
not
perish
,
but
have
everlasting
life
:
and
this
,
not
occultly
but
openly
declared
.
Together
with
this
new
Edition
of
the
Law
of
faith
,
the
Subjects
thereof
are
likewise
declared
to
be
such
,
as
are
to
be
renewed
,
to
be
new
made
,
to
be
born
again
,
and
to
have
a
light
implanted
in
them
suitable
to
this
Law
,
as
they
had
a
light
implanted
in
them
suitable
to
that
of
works
.
That
like
as
the
former
light
sprang
up
with
them
in
the
natural
birth
:
Man
had
his
candle
from
the
beginning
of
his
Creation
to
see
his
Creator
,
and
a
Law
sprang
up
with
him
to
serve
his
Maker
,
that
is
,
to
love
him
with
all
his
heart
,
with
all
his
soul
,
&c.
So
now
in
this
new
Creation
is
he
in
like
manner
to
be
endued
with
a
light
suitable
to
his
birth
,
he
must
be
born
of
the
Spirit
,
or
from
above
,
and
therewith
to
be
enlightned
to
have
this
Law
written
in
and
on
his
heart
;
this
is
a
branch
of
the
new
Covenant
,
I
will
write
my
lawes
in
their
hearts
,
&c.
This
is
that
which
was
pointed
at
all
along
thoroughout
the
old
dispensation
in
all
the
types
and
sacrifices
,
they
looked
unto
Jesus
the
Mediatour
of
this
new
Covenant
,
whom
God
hath
set
forth
to
be
a
propitiation
through
faith
in
his
blood
to
declare
his
Righteousness
for
the
remission
of
sins
that
are
past
,
through
the
forbearance
of
God
,
That
he
might
be
just
and
the
justifier
of
him
,
that
beleeveth
in
Jesus
,
Rom.
3.25
,
26.
and
by
this
law
of
faith
to
exclude
boasting
.
The
Law
of
works
speaking
on
this
wise
,
do
and
live
(
or
the
man
that
doeth
these
things
shall
live
in
them
)
sets
man
upon
doing
for
life
,
or
that
he
may
live
:
and
while
man
is
doing
he
is
apt
to
be
boasting
(
as
he
)
Luk.
18.11
.
I
am
not
as
other
men
are
,
&c.
The
Law
of
faith
speaks
on
this
manner
,
Awake
thou
that
sleepest
,
stand
up
from
the
dead
,
and
Christ
shall
give
thee
light
,
Eph.
5.14
.
You
hath
he
quickned
,
who
were
dead
in
trespasses
and
sins
,
Eph.
2.1
,
6.
He
is
made
to
live
,
that
he
may
do
,
and
he
is
made
to
know
,
that
he
is
not
sufficient
as
of
himself
to
do
any
thing
,
John
15.5
.
but
all
his
sufficiency
is
of
God
,
2
Cor.
3.5
.
who
worketh
in
him
both
to
will
and
to
do
of
his
own
good
pleasure
,
Phi.
2.13
.
here
is
no
room
for
boasting
nor
any
colour
for
any
such
thing
,
it
is
utterly
taken
away
by
the
law
of
faith
,
Rom.
3.27
.
which
empties
the
Creature
of
all
self-sufficiency
,
and
leaves
it
at
the
foot
of
him
,
that
quickned
it
,
that
gave
it
life
,
to
enable
it
to
perform
every
action
of
life
:
not
as
if
the
Law
of
faith
were
destitute
of
works
,
or
the
subjects
thereof
totally
exempted
therefrom
.
Nay
!
but
notwithstanding
the
saved
ones
are
to
ascribe
the
honour
of
their
Salvation
to
the
free
and
rich
grace
of
God
as
being
meer
gift
in
opposition
to
works
,
to
cut
off
all
occasion
of
boasting
;
Nevertheless
it
s
testified
,
that
such
are
his
workmanship
created
in
Christ
Jesus
unto
good
works
,
which
God
hath
before
ordained
,
that
they
should
walk
in
them
,
Eph.
2.7
,
8
,
9
,
10.
So
then
the
bringing
of
Immortality
and
life
to
light
through
the
Gospel
opens
the
Mystery
thereof
,
and
discovers
in
plain
Characters
,
that
which
had
lyen
hid
in
former
ages
,
the
sum
of
all
which
is
this
,
viz.
That
it
is
not
in
him
that
wills
,
nor
in
him
which
runs
,
but
in
God
that
sheweth
mercy
Rom.
9.15
,
16.
according
to
that
in
Heb.
8.12
.
for
I
will
be
merciful
,
&c.
This
is
the
well-head
,
spring
,
or
fountain
of
the
Law
of
faith
,
from
whence
flowes
all
those
blessed
streames
of
good
will
toward
man
:
this
laid
the
foundation
of
mans
recovery
and
restauration
,
and
this
layes
the
top
stone
thereof
,
whereunto
all
the
saved
of
the
Lord
must
cry
,
grace
,
grace
:
for
his
mercy
endureth
for
ever
.
This
is
the
Beginning
or
first
letter
of
his
Name
as
it
was
described
to
Moses
,
Exod.
34.6
,
7.
Merciful
and
gratious
,
long-suffering
,
and
keeping
mercy
for
thousands
,
forgiving
iniquity
,
transgressions
and
sins
.
The
Elect-tryed-pretious-corner-stone
of
this
Building
is
the
Lord
Jesus
,
laid
for
a
Foundation
,
a
living
stone
,
and
such
as
he
is
,
such
are
they
,
which
are
built
upon
him
,
lively
or
living
stones
built
up
a
Spiritual
house
,
an
holy
Priesthood
,
to
offer
up
Spiritual
Sacrifice
,
acceptable
to
God
by
Jesus
Christ
,
1
Pet.
2.4
,
5
,
6
,
7.
and
other
foundation
can
no
man
lay
,
than
that
is
layd
,
which
is
Jesus
Christ
.
1
Cor.
3.11
.
It
is
this
,
which
gives
boldness
in
the
day
of
Judgment
,
because
as
he
is
,
so
are
they
,
that
are
his
,
in
this
world
,
1
John
4.17
.
and
this
is
the
honour
of
all
his
Saints
or
Sanctified
ones
,
it
is
the
lot
of
all
the
General
Assembly
of
the
first
Borne
,
whose
names
are
written
in
Heaven
,
Heb.
12.
not
only
of
the
Saints
,
which
were
in
Corinth
,
no
nor
thoroughout
all
Achaia
,
Ephesus
,
and
all
Asia
,
but
all
that
in
every
place
call
upon
the
name
of
Jesus
Christ
our
Lord
both
theirs
and
ours
.
Of
this
living
Stone
the
Lord
Jesus
,
and
of
these
lively
stones
,
viz.
they
which
beleeve
on
him
,
doth
the
new
building
,
or
spiritual
house
consist
;
he
is
not
ashamed
to
call
them
Brethren
:
forasmuch
as
he
which
sanctifieth
and
they
which
are
sanctified
are
all
of
one
,
Heb.
2.11
.
Nay
not
onely
Brethren
,
but
they
are
so
of
him
,
as
Children
of
the
Father
,
He
the
everlasting
Father
,
Isa.
9.6
.
and
they
the
Children
of
that
father
,
Heb.
2.13
.
Behold
I
and
the
Children
that
thou
hast
given
me
;
He
the
Root
,
and
they
the
Off-spring
,
he
the
head
,
they
the
Members
:
they
are
so
of
him
,
that
they
have
no
subsistance
without
him
,
which
,
as
it
is
true
of
all
mankinde
in
general
,
yea
and
of
all
things
,
that
have
being
,
that
he
bears
up
the
pillars
thereof
,
even
he
,
who
is
the
Brightness
of
his
Fathers
glory
,
and
the
express
Character
of
his
Hypostasis
or
substance
;
he
bears
up
or
upholdeth
all
things
with
the
word
of
his
power
,
Heb.
1.4
.
who
is
before
all
things
,
and
by
him
all
things
consist
,
Col.
1.17
.
I
say
,
though
all
things
own
themselves
to
him
for
that
Existence
,
which
they
have
,
as
upheld
by
him
,
and
consisting
in
him
,
he
being
the
Saviour
of
all
men
,
and
of
all
things
,
according
to
that
in
Psalm
36.6
.
Thou
savest
Man
,
and
Beast
.
]
I
rather
use
the
word
Savest
or
wilt
Save
than
Preservest
(
though
the
latter
be
used
by
the
Translators
)
because
I
finde
themselves
have
so
rendred
the
same
word
elsewhere
,
viz.
Esa.
45.17
.
Israel
shall
be
saved
with
an
everlasting
Salvation
,
as
also
in
the
118.
Psa.
25.
verse
,
Save
now
,
where
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
rendred
by
the
Septuagint
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
Prophecy
hath
an
especial
reference
and
relation
to
Christ
,
as
may
appear
by
the
particular
application
thereof
to
him
by
the
Children
crying
in
the
Temple
,
and
saying
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Hosanna
,
Matth.
21.15
,
16.
and
Christs
defence
thereof
against
those
that
were
displeased
thereat
,
avouching
in
their
defence
that
Prophecie
of
David
,
Psal.
8.2
.
Out
of
the
mouth
of
Babes
,
&c.
And
to
this
agreeth
that
of
the
Apostle
mentioned
formerly
,
viz.
The
Saviour
of
all
men
,
&c.
Yet
it
is
most
eminently
,
and
in
a
most
especial
manner
true
of
those
,
who
beleeve
,
1
Tim.
4.10
.
Even
those
of
his
own
house
,
(
stock
and
kindred
)
those
which
are
of
the
houshold
of
faith
.
That
of
the
Author
to
the
Hebrews
is
very
emphatical
,
where
speaking
of
Christ
it
's
said
,
He
tooke
on
him
the
seed
of
Abraham
:
It
is
not
said
,
the
seed
of
Adam
.
For
though
that
be
true
that
Christ
is
the
second
Adam
,
and
took
on
him
the
nature
of
Man
,
as
such
;
yet
it
is
not
terminated
there
,
but
his
alliance
,
stock
,
and
kindred
by
way
of
eminency
were
Abram's
seed
,
rather
than
Adam's
seed
:
these
were
his
Brethren
,
and
his
Children
.
Heb.
2.11
,
13
,
16
,
17.
Therefore
to
the
end
the
promise
might
be
sure
to
all
the
seed
,
even
to
all
who
are
of
the
faith
of
Abraham
.
Rom.
4.16
.
He
took
on
Abraham's
seed
,
which
was
more
than
if
he
had
taken
on
Adam's
seed
.
Not
as
though
the
Word
of
God
had
taken
none
effect
:
For
,
as
all
were
not
Israel
which
were
of
Israel
,
neither
because
they
were
the
seed
of
Abraham
according
to
the
flesh
,
were
they
all
children
,
but
the
children
of
the
promise
were
counted
for
the
seed
.
Though
the
whole
race
and
linage
of
Abraham's
family
arrived
at
great
dignity
,
and
were
wonderfully
differenced
from
the
rest
of
the
Nations
,
by
externall
Covenant
,
Oracles
,
and
Ordinances
:
Yet
the
seed
was
hid
among
them
;
the
children
of
promise
were
scarce
discernable
,
yet
they
were
those
which
were
reckoned
upon
,
to
whom
the
promise
of
the
everlasting
rest
was
made
,
for
they
which
beleeved
entred
into
rest
.
It
follows
then
,
that
although
God
hath
made
of
one
blood
all
Nations
to
dwell
on
the
face
of
the
Earth
,
&c.
and
bounded
their
habitations
,
Act.
17.26
.
Yet
he
hath
distinguished
the
Race
and
Generations
of
mankind
into
two
seeds
,
first
expressed
in
Gen.
3.15
.
in
these
words
,
Thy
seed
,
and
her
seed
.
Afterwards
more
amplified
,
and
that
distinction
evidenced
not
to
be
different
qualities
or
qualifications
in
one
and
the
same
person
,
(
as
some
understand
)
but
in
distinct
persons
differently
qualified
;
as
appears
in
the
persons
of
Cain
and
Abel
,
Ishmael
and
Isaac
,
Esau
and
Jacob
,
and
so
all
along
:
Wherein
,
though
all
mankind
are
of
the
Race
of
Adam
,
yet
there
are
but
some
which
are
of
Abraham
,
and
of
those
,
all
are
not
the
seed
which
the
Lord
hath
blessed
;
for
though
all
which
proceeded
from
his
loins
were
his
children
according
to
the
flesh
,
yet
the
children
of
the
promise
are
counted
for
the
seed
:
and
these
also
are
so
the
children
of
Abraham
,
(
children
of
Promise
,
children
of
Faith
,
children
that
cannot
lie
)
as
that
they
were
first
the
children
of
Adam
,
as
Abraham
himselfe
also
was
,
according
to
that
divine
testimony
,
1
Cor.
15.46
,
47
,
48
,
49.
That
was
not
first
which
is
spiritual
,
but
that
naturall
,
and
afterward
that
spirituall
.
The
first
man
is
of
the
earth
,
earthy
:
the
second
man
is
the
Lord
from
heaven
.
As
is
the
earthy
,
such
are
they
that
are
earthy
;
and
,
as
is
the
heavenly
,
such
are
they
also
that
are
heavenly
.
The
former
are
the
children
of
the
first
Adam
by
naturall
generation
,
the
latter
are
the
children
of
the
second
Adam
by
spirituall
regeneration
,
of
whom
it
is
thus
witnessed
,
Joh.
1.12
,
13.
That
to
as
many
as
receive
him
,
(
i.
e.
the
Lord
Jesus
)
to
them
he
gave
the
privilege
(
or
prerogative
)
to
be
made
the
Sons
of
God
,
even
to
as
many
as
beleeve
in
his
name
:
who
are
born
not
of
bloods
,
nor
of
the
will
of
the
flesh
,
nor
of
the
will
of
man
,
but
of
God
.
So
that
it
appears
,
As
the
first
stone
of
the
building
,
viz.
that
living
,
elect
,
precious
corner-stone
,
the
Lord
Jesus
himselfe
,
was
not
borne
of
the
will
of
the
flesh
,
nor
of
the
will
of
man
,
but
of
God
,
Luk.
1.34
,
35.
So
likewise
the
living
stones
of
the
same
spirituall
building
are
borne
after
the
same
manner
(
for
nature
and
kind
)
not
of
the
will
of
man
,
nor
of
the
will
of
the
flesh
,
but
from
above
,
according
to
what
is
testified
in
John
3.3
.
by
the
true
and
faithfull
witnesse
himselfe
;
Verily
,
verily
,
I
say
unto
thee
,
except
a
man
be
borne
again
(
or
from
above
,
vers.
5.
or
of
the
spirit
,
vers.
6.
)
he
cannot
see
the
Kingdome
of
God
.
Which
being
regenerate
,
or
born
from
above
,
reverts
into
the
former
,
Joh.
1.12
,
13
,
viz.
a
receiving
of
,
and
beleeving
on
Jesus
Christ
;
both
which
put
together
,
produce
that
new
birth
which
is
from
above
,
viz.
when
it
shall
please
God
the
Father
by
his
holy
Spirit
to
make
discovery
of
his
love
in
Christ
,
through
or
by
means
of
a
promise
to
sinners
,
&
shall
take
off
the
fears
and
doubts
of
a
Soul
,
causing
it
to
lie
down
at
the
foot
of
that
grace
,
thus
brooding
over
it
,
and
willingly
accepting
thereof
upon
the
terms
on
which
it
is
tendred
.
Surely
,
this
amounts
unto
a
begetting
again
unto
a
lively
hope
,
1
Pet.
1.3
.
&
is
a
testimony
of
the
great
good
will
of
God
,
by
which
he
begetteth
by
the
word
of
truth
a
kinde
of
first
fruits
to
himself
,
Jam.
1.18
.
especially
when
this
discovery
of
Gods
love
shining
into
the
Soul
through
the
face
of
Christ
,
2
Cor.
4.6
.
shall
be
mixt
with
faith
in
them
that
hear
and
receive
the
glad
tidings
of
it
,
Heb.
4.2
.
&
Gal.
3.14
.
The
Spirit
of
God
,
thus
revealing
Christ
to
the
heart
of
a
Sinner
(
and
Gods
great
love
in
him
)
&
preparing
the
heart
to
receive
him
mingling
faith
with
the
promise
,
and
giving
strength
to
receive
the
seed
of
the
Word
of
promise
,
in
fulness
of
time
,
or
according
to
the
time
of
life
(
spiritually
so
considered
)
brings
forth
that
birth
which
is
after
God
,
according
to
that
which
is
spoken
,
1
Pet.
1.23
.
Being
born
again
,
not
of
corruptible
seed
,
but
of
incorruptible
,
by
the
Word
of
God
,
which
liveth
and
abideth
for
ever
.
This
new
birth
presupposeth
a
new
Life
,
which
holds
similitude
and
proportion
with
the
first
Creation
;
when
God
first
made
man
,
he
breathed
into
him
the
breath
of
lives
,
and
he
became
a
living
soul
,
setting
up
in
him
a
light
,
viz.
the
spirit
of
a
man
,
viz.
the
Candle
of
the
Lord
,
suitable
and
proportionable
to
his
capacity
as
he
then
stood
,
directing
him
in
all
things
necessary
to
be
known
,
or
done
,
in
respect
of
God
or
himself
,
according
to
the
law
written
in
his
heart
:
So
likewise
in
this
new
birth
,
or
new
creation
,
the
person
receives
a
new
life
.
Ephes.
2.5
.
Even
when
we
were
dead
in
sinnes
he
hath
quickned
us
,
&c.
Evidencing
,
that
as
he
which
hath
the
Son
hath
life
,
1
John
5.12
.
So
this
life
puts
forth
it self
in
such
discoveries
,
as
wherein
the
new-born
Babe
in
Christ
,
having
received
through
beleeving
a
witnesse
in
himself
,
1
John
5.10
.
and
hath
set
to
his
seal
,
that
God
is
true
,
John
3.33
.
crying
to
God
,
Abba
Father
,
by
the
Spirit
of
Adoption
received
,
Rom.
8.15
.
even
the
spirit
of
the
Son
sent
forth
into
his
heart
,
Gal.
4.6
.
and
desiring
(
as
new-born
Babes
)
the
sincere
milk
of
the
Word
,
the
unmix'd
milk
of
that
same
Word
by
the
incorruptible
seed
,
whereof
the
new
Birth
was
begotten
and
born
.
1
Pet.
1.23
.
That
it
may
grow
up
in
him
in
all
things
,
and
this
upon
the
accompt
of
having
tasted
,
that
the
Lord
is
gracious
.
1
Pet.
2.2
.
By
which
spiritual
growth
it
appeareth
to
others
as
to
himself
also
,
that
he
is
alive
in
Christ
,
as
in
his
head
and
root
by
faith
.
And
that
Christ
lives
in
him
also
by
faith
,
Ephes.
3.17
.
and
Gal.
2.20
.
Not
onely
as
an
Object
to
be
beleeved
on
without
him
,
as
having
done
all
for
him
,
Rom.
4.25
.
and
8.3
.
1
Cor.
1.30
.
2
Cor.
5.21
.
but
as
inhabiting
in
him
,
according
to
that
Testimony
,
Gal.
1.16
.
It
pleased
God
to
reveal
his
Son
in
me
;
which
is
more
amplified
and
explained
,
Gal.
2.20
.
I
live
,
yet
not
I
,
but
Christ
liveth
in
me
;
and
the
life
I
live
in
the
flesh
,
I
live
by
the
faith
of
the
Son
of
God
,
who
loved
me
,
and
gave
himself
for
me
.
This
inhabiting
or
in-dwelling
of
Christ
in
the
heart
is
proper
only
to
beleevers
,
to
new-born
Babes
in
Christ
,
unto
whom
he
hath
become
a
quickning
Spirit
,
Ephes.
2.1
,
5.
and
1
Cor.
15.45
.
in
such
he
dwels
,
as
in
his
Tabernacle
,
while
they
are
Tabernacling
in
their
house
of
clay
.
And
as
its
proper
to
them
only
which
beleeve
,
so
it
is
effected
and
performed
in
them
by
the
same
Instruments
,
by
which
its
life
and
being
was
at
first
conveyed
,
viz.
by
the
Spirit
on
Christs
part
,
John
14.17
.
Rom.
8.11
.
and
by
that
fruit
of
the
Spirit
,
viz.
faith
,
on
mans
part
,
Ephes.
3.17
.
That
Christ
may
dwell
in
your
hearts
by
faith
;
so
may
those
Scriptures
be
understood
,
Col.
1.27
.
Christ
in
you
the
hope
of
glory
;
and
that
2
Cor.
13.5
.
Know
you
not
that
Christ
is
in
you
,
&c.
He
is
in
the
hearts
of
beleevers
by
his
Spirit
,
and
dwells
there
by
faith
,
guiding
and
leading
them
,
directing
and
assisting
them
,
teaching
and
enabling
them
to
perfect
holiness
in
the
fear
of
God
;
not
only
becoming
a
Principle
of
life
or
quickning
,
giving
existence
or
being
to
the
new-born
,
but
causing
them
to
grow
up
in
him
,
and
to
perform
the
actions
of
spiritual
life
,
or
of
a
living
new-man
.
Secondly
,
as
in
the
first
Man
there
was
not
only
life
,
but
light
set
up
in
him
,
so
the
new-born
babe
in
Christ
(
the
new
Man
)
is
also
endowed
with
light
suitable
to
his
life
;
That
quickning
Spirit
,
which
gave
him
life
,
gave
him
also
light
,
Ephes.
5.14
.
Awake
thou
that
sleepest
;
and
arise
from
the
dead
,
and
Christ
shall
give
thee
light
;
as
is
the
Man
,
so
is
his
life
,
and
his
light
:
His
birth
is
from
above
,
so
is
his
life
&
his
light
,
Eph.
1.17
,
18.
That
the
God
of
our
Lord
Jesus
Christ
,
the
Father
of
Glory
,
may
give
unto
you
the
spirit
of
wisdom
and
revelation
,
in
the
knowledg
of
him
:
The
eyes
of
your
understanding
being
enlightned
:
that
ye
may
know
what
is
the
hope
of
his
calling
,
and
what
the
riches
of
the
glory
of
his
inheritance
in
the
saints
:
that
he
may
answer
the
ends
of
God
in
his
new
Creation
.
As
formerly
the
spirit
of
a
man
,
the
Candle
of
the
Lord
in
man
,
Prov.
20.27
.
acted
its
part
under
the
first
Covenant
:
so
the
quickning
Spirit
of
Christ
,
or
rather
the
Lord
Jesus
Christ
,
that
quickning
Spirit
,
1
Cor.
15.45
and
2
Cor.
3.17
.
is
the
Sun
of
righteousness
arising
with
healing
in
his
wings
,
Mal.
4.2
.
upon
them
which
sate
in
darkness
,
Isa.
60.1
,
2.
and
in
the
region
of
the
shadow
of
death
,
Luk.
1.78
,
79.
and
Mat.
4.16
.
(
notwithstanding
all
their
Torch
or
Candle-light
)
Christ
is
their
spiritual
Light
.
This
living
light
,
or
Light
of
life
is
it
,
which
beams
into
the
souls
of
the
new-born
babes
,
those
little
ones
,
which
beleeve
in
Christ
,
giving
them
the
light
of
the
knowledge
of
the
glory
of
God
in
the
face
of
Jesus
Christ
,
2
Cor.
4.6
.
according
to
that
testimony
of
the
holy
Spirit
,
Psalm
36.9
.
With
thee
is
the
fountain
of
life
,
in
thy
light
,
shall
we
see
light
,
as
far
surpassing
the
Candle-light
of
mans
spirit
,
as
the
administration
of
the
law
of
faith
doth
that
of
works
:
This
spiritual
light
as
far
excelling
the
former
,
as
the
administration
of
the
Covenant
to
which
it
relates
,
doth
excell
that
which
was
in-glorious
in
comparison
thereof
,
2
Cor.
3.10
.
As
man
was
not
at
first
made
for
himself
,
but
to
serve
his
Maker
,
and
had
for
that
purpose
the
law
of
his
Creatour
written
on
his
heart
,
by
which
to
this
day
he
is
accused
or
excused
:
So
neither
is
the
new
man
,
or
renewed
man
indued
with
the
principle
of
life
and
light
,
according
to
the
image
of
him
that
created
him
,
for
no
other
purpose
,
but
to
exist
barely
,
and
to
be
no
other
way
serviceable
to
him
,
that
hath
quickned
and
illuminated
him
.
But
there
is
a
law
,
proper
to
this
state
of
new
life
,
called
by
the
Apostle
,
Rom.
8.2
.
The
Law
of
the
Spirit
of
life
in
Christ
Jesus
,
to
which
law
subjection
is
to
be
yeelded
by
all
that
are
born
of
the
Spirit
,
or
from
above
.
Which
law
(
as
the
former
,
viz.
of
works
)
is
written
in
the
hearts
of
these
,
Heb.
8.10
.
as
that
former
on
the
hearts
of
those
,
with
this
difference
,
viz.
that
was
written
on
the
heart
in
Creation
,
this
in
regeneration
;
that
in
the
first
birth
,
this
in
the
new
birth
.
On
which
law
of
the
Spirit
of
life
,
the
renewed
principle
of
light
,
which
is
in
the
renewed
man
acts
,
(
as
the
candle
in
the
man
did
or
doth
in
the
former
capacity
)
reflecting
on
it
,
and
receiving
conviction
,
and
direction
from
that
;
and
as
far
as
the
new
Covenant
is
above
the
old
,
so
far
is
this
law
of
faith
above
that
law
of
works
,
Prov.
6.22
,
23.
And
this
law
of
faith
,
Rom.
3.27
.
or
law
of
the
Spirit
of
life
in
Christ
Jesus
,
Rom.
8.2
.
or
this
better
Covenant
,
Heb.
8.6
.
doth
excel
,
and
far
surpass
the
first
Covenant
,
as
being
founded
upon
better
promises
,
than
that
was
,
which
are
expressed
most
fully
in
Jeremy
31.33
,
34.
and
32.40
.
Ezek.
36.25
,
26
,
27.
and
applyed
,
Heb.
8.10
,
11
,
12.
Wherein
God
undertakes
by
Covenant
,
and
promiseth
,
to
pardon
iniquity
,
transgression
,
and
sins
,
and
to
remember
them
no
more
;
also
to
cleanse
from
all
pollution
,
and
all
filthiness
,
that
is
,
to
take
away
both
the
guilt
and
filth
of
sin
;
to
take
away
the
old
,
and
give
a
new
heart
;
to
take
away
the
heart
of
stone
,
and
give
an
heart
of
flesh
,
to
put
his
laws
in
their
inward
parts
,
and
write
it
in
their
hearts
,
to
put
his
spirit
within
them
,
and
cause
them
to
walk
in
his
statutes
,
and
to
keep
his
judgements
,
and
do
them
,
God
will
not
turn
from
them
,
and
they
shall
not
depart
from
him
;
these
are
better
promises
than
those
upon
which
the
first
Covenant
was
established
,
Heb.
8.6
.
For
there
was
equitie
and
justice
in
that
Covenant
,
whose
tenour
was
,
Do
,
and
live
:
And
cursed
be
every
one
,
which
doth
not
continue
in
every
thing
,
that
is
written
in
the
Law
to
do
it
.
Who
can
say
,
God
is
unrighteous
,
in
taking
vengeance
upon
those
,
who
abide
not
in
all
things
,
fulfilling
that
Covenant
,
considering
the
capacity
wherein
man
stood
,
when
this
Covenant
was
made
with
him
at
first
,
when
God
made
him
upright
.
But
now
a
Person
being
left
to
wrestle
it
out
,
and
to
toil
in
the
remaining
strength
of
his
own
spirit
,
to
fulfill
it
,
how
impossible
is
it
for
him
to
attain
to
the
fulfilling
thereof
?
not
so
much
in
respect
of
the
faultiness
,
or
weakness
of
the
law
,
or
first
Covenant
,
though
it
pleased
the
Lord
to
impute
a
faultiness
thereunto
,
Heb.
8.7
.
And
the
Apostle
saith
,
that
it
was
weak
,
Rom.
8.3
.
And
if
there
had
been
a
law
given
,
which
could
have
given
life
,
verily
righteousness
had
been
or
come
by
the
law
,
Gal.
3.21
.
Neither
doth
this
lay
an
imputation
upon
the
law
,
which
the
same
Apostle
testifieth
,
is
holy
,
just
,
and
good
,
Rom.
7.12
.
For
surely
if
there
be
any
such
person
,
which
abideth
in
all
things
,
that
are
written
in
the
law
to
do
them
,
such
an
one
shall
finde
the
Lord
just
in
his
Covenant
,
fulfilling
to
a
title
,
what
on
his
part
is
promised
therein
.
The
weakness
therefore
imputed
to
the
law
,
is
not
so
much
in
respect
of
the
law
,
as
in
respect
of
the
subjects
thereof
,
who
through
the
weakness
of
the
flesh
cannot
fulfill
it
;
according
to
Rom.
8.3
.
For
what
the
law
could
not
do
in
that
it
was
weak
through
the
flesh
,
&c.
The
law
is
holy
,
just
,
and
good
,
but
it
can
do
no
more
then
point
out
the
duty
,
and
discover
the
transgression
,
and
pronounce
sentence
against
the
transgressor
,
and
this
it
doth
not
in
weakness
,
but
in
power
,
and
is
therein
quick
and
powerful
,
and
mighty
,
&c.
There
's
no
fleshly
weakness
in
the
pure
and
holy
law
of
God
,
it
would
and
could
convey
life
,
if
man
could
fulfill
it
to
a
title
,
if
not
,
then
it
must
kill
:
this
is
it
whereunto
it
hath
received
its
anointing
,
and
beyond
which
it
must
not
pass
,
and
therefore
the
weakness
is
mans
,
and
lies
properly
at
his
door
.
Yet
forasmuch
as
it
conveys
not
strength
,
where
it
requires
duty
;
nor
is
founded
upon
any
such
promises
,
as
may
be
ground
of
hope
,
in
case
of
failing
,
or
non-performance
of
every
title
,
therefore
it
is
found
fault
with
,
and
counted
weak
in
that
respect
:
and
through
the
appearance
of
a
greater
grace
,
way
is
made
for
the
bringing
in
a
better
hope
,
a
better
Covenant
,
stablished
upon
better
promises
,
as
before
.
This
new
and
better
Covenant
is
Jesus
Christ
,
(
in
whom
all
the
promises
center
,
as
being
the
Yea
;
and
the
Amen
thereof
,
2
Cor.
1.20
.
)
and
so
he
is
called
,
Isa.
42.6
.
and
49.8
.
I
will
give
thee
for
a
Covenant
of
the
people
to
establish
the
Earth
,
agreeing
with
that
in
Psalm
75.3
.
The
earth
and
all
the
inhabitants
thereof
are
dissolved
,
I
bear
up
the
Pillars
thereof
.
This
Covenant
consisting
of
these
better
promises
,
is
not
yea
and
nay
,
but
in
him
they
are
yea
,
2
Cor.
1.19
.
ratified
and
confirmed
by
bloud
,
yea
by
his
own
bloud
,
in
opposition
to
the
bloud
of
Bulls
and
Goats
,
by
which
the
first
was
confirmed
,
Heb.
9.18
,
19.
but
this
by
the
eternal
Spirit
,
Heb.
9.14
.
in
order
to
eternal
salvation
,
was
confirmed
by
the
bloud
of
the
everlasting
Covenant
,
Heb.
13.20
.
By
all
which
,
(
as
by
very
much
more
which
might
be
instanced
in
)
infinitely
transcends
the
former
.
Especially
if
it
be
considered
,
that
he
,
who
confirms
the
Covenant
by
his
own
bloud
(
rendring
it
thereby
eternal
and
everlasting
)
becomes
also
the
Mediatour
of
this
Covenant
,
even
of
this
better
Covenant
,
Heb.
8.6
.
Not
only
confirming
,
ratifying
,
making
,
and
well-ordering
it
in
all
things
,
and
sure
,
(
as
touching
the
promises
themselves
,
which
are
in
him
Yea
and
Amen
,
as
he
was
the
Sacrifice
and
Propitiation
)
but
by
becoming
the
Mediatour
thereof
,
to
apply
it
to
all
the
seed
,
Rom.
4.16
.
working
in
them
the
conditions
,
and
qualifications
,
which
are
requisite
for
the
enjoying
the
good
things
,
which
are
contained
therein
,
2
Sam.
23.5
.
If
Repentance
be
a
condition
of
this
Covenant
,
and
required
of
the
subjects
thereof
,
(
as
indeed
it
is
)
it
shall
be
given
them
by
the
hand
of
this
Mediatour
,
Acts
5.31
.
Him
hath
God
exalted
to
be
a
Prince
,
and
a
Saviour
,
to
give
Repentance
to
Israel
,
and
remission
of
sins
.
If
Faith
be
required
,
(
as
certainly
it
is
)
the
same
hand
conveyes
it
,
who
is
the
Authour
and
the
Finisher
thereof
,
Heb.
12.2
.
Phil.
1.29
.
If
any
other
branch
of
obedience
be
requisite
,
it
is
also
undertaken
for
in
this
Covenant
,
where
it
is
said
,
I
will
write
my
Laws
in
their
hearts
:
and
lest
when
they
are
written
there
,
they
should
not
be
heeded
nor
followed
,
it
is
further
undertaken
,
for
that
the
spirit
shall
cause
the
subjects
of
this
Covenant
,
not
only
to
remember
the
things
,
which
are
required
,
but
shall
cause
them
to
walk
therein
,
Ezek.
36.27
.
&
Jer.
32.40
.
By
leading
them
,
by
exciting
them
,
by
quickning
,
strengthening
,
confirming
,
establishing
,
guiding
,
directing
,
and
assisting
them
,
keeping
the
feet
of
his
Saints
,
1
Sam.
2.9
.
from
stumbling
,
sliding
,
and
falling
,
in
order
to
all
which
,
they
are
taught
to
pray
daily
against
being
led
into
temptation
,
and
then
are
promised
also
to
be
delivered
out
of
it
,
by
him
,
who
himselfe
also
was
tempted
,
that
he
might
succour
them
,
which
are
tempted
.
And
to
the
intent
,
that
they
may
not
be
misguided
by
their
own
spirit
,
or
any
false
spirit
(
the
Lord
Jesus
foreseeing
there
would
be
many
false
Christs
,
false
Apostles
,
false
Prophets
,
false
Spirits
,
)
he
committed
his
mind
to
writing
,
to
the
intent
also
,
that
in
other
ages
,
Esay
.
8.19
,
20.
thence
forth
they
might
try
the
spirits
,
the
Christs
,
the
Prophets
,
the
Apostles
,
(
which
pretend
to
come
in
his
Name
)
1
Joh.
4.1
.
Rev.
2.2
.
Joh.
20.31
.
2
Joh.
10.
As
also
therein
much
amplifying
and
enlarging
their
direction
in
point
of
obedience
,
expressing
and
declaring
more
particularly
that
law
of
the
new
Covenant
,
which
is
written
in
their
heart
more
generally
,
explaining
and
expounding
his
mind
and
will
not
only
touching
the
matter
,
but
manner
of
their
Obedience
:
hereby
ordering
and
guiding
the
steps
of
his
Servants
,
that
their
footsteps
slide
not
,
Psal.
119.9
,
105.
Psal.
17.4
,
5.
This
bespeaks
the
Condition
of
the
new-Covenant
,
and
consequently
the
law
of
faith
,
to
be
infinitely
transcending
the
old-Covenant
or
law
of
works
;
&
by
how
much
this
is
more
excellent
than
the
former
,
by
so
much
also
must
of
necessity
the
light
be
by
which
it
is
discerned
,
as
that
intiles
it self
to
Jesus
,
who
is
the
Covenant
,
and
Mediator
of
the
Covenant
:
so
must
the
light
also
be
referred
to
him
,
who
is
therefore
(
so
frequently
in
the
Scripture
)
called
the
Light
,
Esa.
42.6
.
A
Light
of
the
Gentiles
,
as
well
as
,
the
Covenant
,
of
the
People
.
Act.
13.47
.
I
have
set
thee
,
to
be
a
Light
to
the
Gentiles
,
that
thou
shouldest
be
for
Salvation
unto
the
ends
of
the
earth
.
Christ
is
this
Light
,
in
whose
face
the
glory
of
God
is
to
be
seen
according
to
that
in
the
2
Cor.
4.6
.
God
shining
into
the
heart
the
Light
of
the
Knowledge
of
his
glory
in
the
face
of
Jesus
Christ
,
who
as
Mediator
(
or
one
standing
between
,
1
Tim.
2.5
.
For
there
is
one
God
and
one
Mediator
between
God
and
Man
,
the
Man
Christ
Jesus
,
and
Gal.
3.19
,
20.
)
declares
and
makes
forth
that
bosome-love
of
the
Father
,
which
was
from
everlasting
,
which
no
man
could
ever
see
by
the
light
of
his
Candle
,
1
Cor.
2.9
,
10
,
11
,
14.
The
light
of
the
Father
is
not
to
be
discerned
by
any
other
Medium
,
but
as
revealed
by
Christ
.
In
thy
light
shall
we
see
light
,
Psalm
36.9
.
2
Cor.
4.6
.
John
1.18
.
John
14.6
,
7
,
9.
Nor
can
any
person
behold
the
light
of
the
Father
in
Christ
,
but
by
the
Spirit
of
Christ
,
John
14.26
.
and
16.13
,
14
,
15.
and
1
Cor.
2.10
.
Nor
can
any
person
behold
the
light
of
the
Father
through
Christ
in
the
Spirit
,
otherwise
than
by
faith
,
Heb.
11.1
,
6.
John
17.7
,
8.
John
8.56
.
Eph.
3.12
.
Rom.
5.2
.
(
so
Abraham
saw
,
as
Moses
also
did
,
him
who
is
invisible
,
Heb.
11.27
.
)
The
Spirit
emptying
the
creature
of
all
other
mediums
,
and
producing
this
fruit
of
its
own
,
that
is
,
faith
,
Gal.
5.22
.
by
which
it
can
look
on
Jesus
,
and
by
him
on
the
Father
,
as
they
of
old
from
the
foot
of
the
mercy-seat
might
behold
him
,
who
was
above
the
mercy-seat
,
sitting
between
the
wings
of
the
cherubims
,
Exod.
25.
from
the
17.
to
the
22.
so
that
the
light
by
which
the
regenerate
or
renewed
man
,
or
the
man
in
Christ
,
comes
to
see
the
wonderful
things
of
this
law
of
faith
,
or
new
Covenant
,
and
the
mind
of
God
therein
,
is
Christ
Jesus
himself
,
who
is
both
the
Covenant
,
and
the
light
thereof
,
who
by
the
Spirit
of
Wisdome
,
and
Revelation
in
the
knowledge
of
him
,
opens
the
eyes
of
the
understanding
,
Ephes.
1.17
.
and
through
the
washing
of
Regeneration
,
and
renewing
of
the
holy
Spirit
,
Tit.
3.5
.
abundantly
and
richly
saves
them
,
making
them
to
become
one
Spirit
with
himself
,
1
Cor.
6.17
.
In
whom
they
in
their
degree
and
measure
behold
with
open
face
as
in
a
glass
the
Glory
of
the
Lord
,
and
are
changed
into
the
same
image
from
glory
to
glory
,
as
by
the
Spirit
of
the
Lord
,
or
by
the
Lord
the
Spirit
,
2
Cor.
3.17
,
18.
I
say
in
measure
,
according
to
the
proportion
he
bears
in
the
stature
of
Christ
,
Eph.
4.13
.
Thus
the
Regenerate
man
doth
come
to
see
by
the
light
of
the
Spirit
of
the
Lord
,
(
by
which
he
is
illuminated
)
that
glory
of
the
Lord
shining
forth
of
darkness
through
the
face
of
Christ
Jesus
,
which
all
the
candles
,
nor
torches
of
mans
spirit
in
the
world
could
never
have
discovered
,
nor
given
him
the
true
and
distinct
knowledge
of
,
whatever
hints
he
otherwise
might
have
had
,
touching
a
possibility
of
Remission
and
Salvation
,
probably
,
and
conjecturally
,
from
the
series
of
Gods
Goodness
,
Patience
,
and
forbearance
,
or
from
the
general
sound
of
the
Gospel
,
and
the
glad
tidings
held
forth
therein
,
(
which
infinitely
transcends
the
former
)
yet
this
also
,
whilest
it
is
taken
in
by
the
light
of
a
mans
spirit
,
(
though
that
be
the
candle
of
the
Lord
,
as
hath
often
been
minded
)
it
cannot
amount
to
a
discovery
or
right
and
true
discerning
of
the
things
of
the
Spirit
of
God
as
contained
in
and
under
the
new
Covenant
,
or
law
of
faith
,
but
the
Testimony
of
that
Scripture
stands
as
a
wall
of
brass
between
his
candle
and
it
,
which
saith
,
The
Natural
man
receiveth
not
the
things
of
the
Spirit
of
God
,
for
they
are
foolishness
unto
him
:
neither
can
he
know
them
,
because
they
are
spiritually
discerned
,
or
judged
of
,
1
Cor.
2.14
.
The
reason
is
;
because
although
the
candle-light
of
mans
spirit
was
suited
and
fitly
qualified
by
the
Lord
to
lead
him
thorough
the
first
Dispensation
,
that
is
,
of
works
:
as
that
which
had
received
its
anointing
thereunto
,
and
adapted
to
the
administration
that
then
was
,
(
for
he
was
made
upright
)
yet
when
that
administration
was
to
cease
,
and
to
be
done
away
,
2
Cor.
3.7
,
11.
and
another
to
be
brought
in
the
place
and
stead
thereof
,
wherein
all
things
were
to
become
new
,
a
new
creation
,
and
new
creatures
,
2
Cor.
5.17
.
governed
by
a
new
Covenant
or
law
,
Heb.
8.6
,
7
,
8
,
9
,
10
,
13.
and
Heb.
10.24
.
It
was
necessary
that
the
subjects
hereof
should
be
endued
with
new
principles
,
and
particularly
with
a
new
heart
,
and
a
new
spirit
,
also
with
another
eye
and
light
,
than
which
did
accompany
the
former
administration
:
for
in
that
former
there
was
light
enough
in
mans
own
spirit
to
see
to
work
by
,
as
a
man
may
do
in
the
night
by
a
candle
;
but
in
this
there
must
be
to
walk
by
,
broad
day-light
,
Sun-light
,
that
they
which
are
made
light
in
the
Lord
,
may
walk
in
the
light
of
the
Lord
,
Ephes.
5.8
.
Isa.
2.5
.
and
that
those
which
are
born
of
the
spirit
,
and
made
alive
thereby
,
may
also
walk
in
the
spirit
,
by
which
they
were
quickned
and
made
to
live
,
Gal.
5.16
,
18
,
25.
For
which
purpose
the
Covenant
now
spoken
of
undertakes
not
only
to
new-creature
the
man
in
Christ
,
2
Cor.
5.17
.
giving
him
a
new
heart
,
and
a
new
spirit
,
that
is
,
renewing
him
in
the
spirit
of
his
mind
,
Eph.
4.23
.
but
also
God
superadds
of
his
abundant
grace
in
the
same
Covenant
,
his
own
Spirit
,
which
shall
cause
the
renewed
spirit
to
be
improved
aright
,
which
may
appear
,
as
to
the
praise
and
glory
of
God
that
gives
it
,
so
to
the
infinite
and
unutterable
consolation
of
the
sons
and
daughters
of
God
,
to
whom
it
is
given
,
(
as
appears
in
those
precious
promises
and
breasts
of
consolations
)
whereby
the
new
Covenant
is
unbosomed
particularly
,
Ezekiel
36.
26
,
27.
where
besides
that
the
new
heart
and
the
new
spirit
are
promised
in
the
twenty
six
verse
,
it
s
added
,
And
I
will
put
my
spirit
within
you
.
Q.
But
what
to
do
?
A.
It
shall
cause
you
to
walk
in
my
waies
;
it
shall
be
both
light
to
shew
you
how
to
walk
,
and
life
to
enable
you
,
it
shall
cause
you
to
walk
,
&c.
Neither
of
which
could
be
effected
by
the
candle-light
,
so
often
mentioned
before
;
therefore
was
it
of
absolute
necessity
in
this
case
,
that
as
there
was
to
be
another
Law
,
or
Covenant
,
divers
from
the
former
,
called
a
new
Covenant
in
comparison
of
the
old
:
So
there
must
of
necessity
be
another
light
to
accompany
it
,
diverse
from
the
former
,
that
is
,
as
then
mans
spirit
,
so
now
the
Spirit
of
the
Lord
,
not
onely
to
enlighten
,
but
to
enliven
,
as
to
direct
and
guide
,
so
likewise
to
enable
to
perform
,
that
is
,
to
work
in
us
to
will
and
to
do
of
his
own
good
pleasure
,
Phil.
2.23
.
Object
.
Although
it
may
not
be
denyed
,
but
that
the
Covenant
,
and
tearms
thereof
are
much
different
from
what
they
were
under
the
Legal
administration
,
and
that
the
Mediatour
of
the
new
Covenant
doth
far
excel
him
,
that
executed
that
Ministery
under
the
old
,
and
that
the
light
and
glory
of
the
latter
doth
far
surpass
that
of
the
former
:
Yet
this
doth
not
put
out
the
Candle
of
the
Lord
in
any
man
,
nor
render
it
unnecessary
,
or
useless
,
but
rather
improves
it
by
clearing
up
its
object
from
the
obscurity
that
it
lay
under
,
by
reason
of
the
veils
and
shadows
,
which
are
now
done
away
in
Christ
,
whereby
the
Candle
of
the
Lord
burns
much
brighter
,
and
is
enabled
to
all
intents
and
purposes
to
make
discovery
of
whatsoever
is
revealed
in
the
Gospel
,
whatsoever
is
pretended
unto
as
a
means
of
discovery
other
than
this
,
viz.
the
spirit
of
a
man
,
that
is
,
the
reason
and
understanding
of
a
man
,
is
unnecessary
,
uncertain
,
and
dangerous
.
Answ.
Though
this
Objection
hath
a
great
appearance
of
seeming
strength
,
and
bids
defiance
to
all
that
hath
been
spoken
hitherto
,
touching
the
light
of
the
Spirit
of
God
in
the
new
creature
,
calling
it
unnecessary
,
uncertain
,
and
dangerous
:
Yet
a
few
smooth
stones
taken
out
of
the
Brook
of
the
holy
Scripture
directed
by
the
Lord
of
the
Battle
,
though
slung
out
by
a
weak
,
despised
,
and
contemptible
,
Instrument
,
may
stagger
and
disarm
this
Objection
,
how
disdainfully
and
Goliah-like
soever
it
utters
its
self
;
threatning
to
give
the
flesh
of
all
that
hath
been
said
touching
this
matter
,
to
the
fowls
of
the
air
,
and
beasts
of
the
field
.
It
hath
been
often
said
touching
the
Candle
of
the
Lord
in
man
,
that
it
's
a
great
and
a
goodly
Light
:
and
to
what
hath
been
spoken
,
this
may
further
be
added
,
that
it
may
be
said
of
it
,
as
was
said
of
that
Champion
,
1
Sam.
17.4
,
&c.
It
hath
an
helmet
of
brass
on
its
head
,
and
is
armed
with
a
coat
of
male
,
weighing
five
thousand
shekels
of
brass
,
besides
its
staffe
,
its
spear
,
and
shield
.
Incomparable
in
all
these
,
and
can
speak
words
like
it self
,
so
saying
,
it
can
comprehend
all
mysteries
,
especially
now
having
the
addition
of
Gospel-discovery
,
yet
notwithstanding
all
this
may
be
said
of
it
,
and
possible
much
more
.
Yet
the
testimony
of
God
speaks
on
this
wise
,
That
touching
him
there
is
no
searching
of
his
understanding
,
Isa.
40.28
.
That
his
understanding
is
infinite
,
Psalm
147.
Object
.
Though
a
man
cannot
by
searching
find
out
God
unto
perfection
;
yet
he
may
attain
to
a
competent
proportion
of
the
knowledge
of
him
,
especially
in
Gospel-discoveries
.
Answ.
1.
Vain
or
empty
man
would
be
wise
,
though
man
be
born
a
wild
asses
colt
,
Job
11.7
.
What
is
more
incongruous
and
inconsistent
,
than
for
a
natural
Organ
to
comprehend
a
supernatural
Object
.
The
spirit
of
man
may
know
the
things
of
a
man
,
but
the
things
of
God
knows
no
man
but
the
Spirit
of
God
,
1
Cor.
2.11
.
The
reason
is
,
because
the
things
of
a
man
are
connatural
to
the
spirit
of
a
man
,
and
are
objects
adequated
to
his
Organ
,
but
the
things
of
God
are
not
so
,
Ergo.
Object
.
This
Scripture
speaks
only
of
the
deep
things
of
God
,
that
the
Spirit
searcheth
them
,
verse
9
,
10.
Such
as
eye
never
saw
,
nor
ear
heard
,
nor
ever
entred
into
the
heart
of
man
,
&c.
Answ.
Nay
;
for
though
the
Apostle
doth
cite
a
passage
out
of
the
Prophet
Esay
,
where
those
words
are
used
,
Esay
64.4
.
Yet
he
doth
not
limit
the
search
of
the
Spirit
unto
those
things
only
,
forasmuch
as
it
is
added
,
The
Spirit
searcheth
all
things
,
yea
the
deep
things
of
God
,
not
only
other
things
,
but
those
also
,
that
is
,
the
deep
things
of
God
,
which
may
relate
to
the
seventh
verse
,
the
wisdom
of
God
in
a
mystery
,
even
the
hidden
wisdome
,
which
God
ordained
before
the
world
unto
our
glory
,
which
none
of
the
Princes
of
this
world
knew
,
&c.
the
hidden
mysterie
,
the
wisdom
of
God
,
which
none
but
the
Spirit
of
God
could
search
out
,
according
to
this
Scripture
.
It
was
beyond
the
reach
of
the
spirit
of
man
,
yet
this
hidden
wisdome
of
God
,
doth
the
Spirit
of
God
search
out
.
Answ.
2
,
The
natural
man
receives
not
the
things
of
the
Spirit
of
God
,
for
they
are
foolishness
unto
him
:
neither
can
he
know
them
,
because
they
are
spiritually
discerned
,
1
Cor.
2.14
.
Hence
its
evident
,
that
there
is
an
impotency
,
and
defect
in
the
reason
and
understanding
of
the
natural
man
:
he
cannot
receive
them
,
because
he
cannot
discern
them
,
(
neither
can
he
know
them
,
because
they
are
spiritually
discerned
)
both
his
eye
and
his
hand
are
(
as
it
were
)
Planet-struck
,
his
understanding
and
his
will
are
both
defective
.
Object
.
This
is
still
spoken
of
the
deep
things
of
God
,
(
as
before
)
which
eye
hath
not
seen
,
&c.
and
consequently
are
not
discernable
.
Answ.
Not
so
,
for
it
is
evident
,
they
are
discernable
by
others
,
though
not
by
the
natural
man
,
as
appears
,
verse
10
,
12
,
15.
they
are
spiritually
to
be
discerned
,
or
judged
of
.
2.
They
are
so
far
discernable
by
the
natural
man
,
as
that
they
are
rejected
by
him
,
therefore
they
are
things
to
be
seen
,
yea
even
by
him
,
while
he
is
such
,
only
his
eye
is
not
adapted
to
the
object
;
he
looks
upon
the
things
of
the
Spirit
of
God
,
without
the
eye
of
faith
enlightned
by
the
Spirit
,
as
its
medium
,
by
which
these
things
are
only
dscernable
;
and
hence
his
wrong
judgement
doth
proceed
,
that
is
,
he
counts
them
foolishness
,
ver.
14.
for
they
are
foolishness
to
him
,
that
is
,
to
the
natural
man
.
They
are
not
so
secret
and
unseen
,
but
that
he
can
see
so
much
of
them
,
as
to
pass
sentence
upon
them
,
and
count
them
foolishness
.
Object
.
This
is
true
of
the
natural
man
,
that
is
,
the
carnal
or
sinful
man
,
whose
eyes
are
closed
up
by
infidelity
,
according
to
that
of
Mat.
13.15
.
This
Peoples
heart
is
waxed
gross
,
and
their
ears
are
dull
of
hearing
,
and
their
eyes
they
have
closed
,
&c.
But
to
such
as
improve
the
light
of
their
understanding
and
reason
,
it
is
not
so
;
as
Solomon
witnesseth
,
Prov.
14.6
.
A
scorner
seeketh
wisdome
,
and
findeth
it
not
:
but
knowledge
is
ease
to
him
that
understandeth
.
Answ.
It
is
not
to
be
denyed
,
but
that
God
in
justice
may
,
and
often
doth
give
such
up
to
blindness
of
mind
,
and
hardness
of
heart
,
who
close
their
own
eyes
,
and
refuse
to
entertain
the
light
,
and
make
scorn
of
it
,
Prov.
1.24
,
33.
Yet
that
this
should
be
the
proper
signification
of
that
word
,
that
is
,
the
natural
man
,
is
not
so
evident
;
nay
,
the
contrary
appears
.
Forasmuch
if
this
place
,
viz.
1
Cor.
2.14
.
be
compared
with
another
of
the
same
Apostle
,
viz.
1
Cor.
15.44
,
45
,
46.
where
the
same
phrase
is
used
,
it
will
appear
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
the
natural
man
,
is
not
to
be
taken
for
the
carnal
or
sinful
man
,
(
in
the
sense
intended
in
the
objection
)
but
for
a
man
(
in
puris
naturalibus
)
meerly
natural
;
for
of
him
as
such
an
one
doth
the
Apostle
speak
in
the
Scripture
last
mentioned
.
Where
the
first
man
Adam
is
spoken
of
as
of
a
natural
man
,
yea
as
being
made
such
,
and
in
his
Creation
,
he
was
not
made
a
sinful
man
,
though
he
was
then
made
a
natural
man
.
Object
.
Nor
doth
it
avail
ought
to
say
,
this
place
speaks
of
his
Body
,
where
it
is
said
,
It
is
sown
a
natural
body
,
and
there
is
a
natural
body
,
&c.
A.
If
that
which
follows
be
considered
,
v.
45.
As
it
is
written
,
the
first
man
Adam
was
made
a
living
soul
,
the
last
Adam
was
made
a
quickning
(
or
live-making
)
spirit
.
Whence
it
appears
evidently
,
that
not
the
natural
body
(
taking
the
Body
per
se
,
or
divisim
)
is
there
intended
,
but
the
natural
man
:
else
how
could
that
be
which
is
there
said
,
(
so
it
is
written
,
the
first
man
Adam
,
&c.
)
I
say
,
how
could
this
be
a
pertinent
quotation
and
proof
to
the
former
,
if
it
were
not
the
same
in
sense
with
the
former
?
And
how
could
it
be
of
force
by
way
of
Antithesis
,
or
Opposition
to
the
second
Adam
?
If
it
took
not
in
the
whole
first
man
,
and
that
as
he
was
at
first
,
that
is
,
at
his
being
made
so
,
that
is
,
without
sin
;
for
so
was
he
made
,
Eccles.
7.29
.
upright
,
without
crookedness
,
without
inventions
,
they
came
in
afterwards
.
Whence
it
follows
,
that
the
Pseuchical
man
,
that
is
,
the
natural
man
,
yea
in
his
purest
naturals
,
(
as
only
such
,
and
while
he
is
only
so
)
cannot
receive
,
nor
discern
the
things
of
the
Spirit
of
God
,
until
he
is
Pneumatized
,
or
made
a
Pneumatical
man
,
that
is
,
born
of
the
Spirit
,
or
from
above
,
according
to
the
tenour
of
those
Scriptures
,
John
1.13
.
and
3.3
,
6.
and
1
Cor.
2.14
.
Object
.
But
the
Apostles
James
and
Jude
,
doe
render
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sensual
,
not
natural
;
whence
it
may
be
concluded
,
that
by
the
natural
man
is
not
to
be
understood
man
as
impotent
,
and
under
an
incapacity
,
or
defect
,
and
privately
so
,
but
rather
positively
making
himself
so
,
and
therefore
rendred
here
,
earthly
,
sensual
,
and
devillish
,
James
3.15
.
and
Jude
19.
sensual
,
having
not
the
spirit
.
Answ.
This
doth
not
in
the
least
invalidate
that
which
hath
been
spoken
,
touching
the
Pseuchical
or
natural
man
;
forasmuch
as
the
Scripture-phrase
is
not
another
,
but
the
same
in
all
four
places
,
that
is
,
1
Cor.
2.14
.
1
Cor.
15.44
,
46.
James
3.15
.
and
Jude
19.
only
the
Translators
have
varyed
the
English
word
in
the
two
latter
:
That
which
in
the
former
is
rendred
natural
,
is
in
the
two
latter
translated
sensual
,
for
reason
best
known
to
themselves
;
(
hinted
at
by
a
Learned
man
,
in
his
Exposition
on
the
Epistle
of
James
)
but
both
are
the
same
in
the
Original
,
and
both
are
opposed
to
that
which
is
spiritual
,
as
in
the
last
of
the
places
aforementioned
,
that
is
,
Jude
19.
appears
,
sensual
not
having
the
spirit
.
So
that
all
being
put
together
,
they
make
up
but
one
and
the
same
thing
,
viz.
The
sensuall
man
.
Let
him
be
the
Positive
Pseuchik
,
he
that
does
not
embrace
the
Wisdome
from
above
,
James
3.15
.
but
brings
in
another
wisdome
,
which
is
from
beneath
,
or
those
mockers
of
the
last
time
,
Jude
18
,
19.
both
these
being
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sensuals
,
not
having
the
Spirit
,
that
is
,
opposing
the
Spirit
:
Or
,
those
privative
Pseuchik's
mentioned
,
1
Cor.
2.14
.
which
perceive
not
,
or
receive
not
the
things
of
the
Spirit
of
God
,
but
count
them
foolishness
,
nor
can
know
them
,
because
they
are
spiritually
discerned
:
Both
these
kinds
of
persons
,
(
if
there
be
any
diversity
of
kinde
among
them
)
and
all
those
testimonies
of
Scripture
put
together
,
center
in
this
truth
;
That
man
,
that
is
,
meer
man
,
furnished
with
all
that
the
first
man
(
after
his
transgression
)
was
capable
of
,
with
all
his
light
of
knowledge
and
reason
heightned
and
improved
to
the
uttermost
in
that
capacity
;
He
is
not
able
to
discern
the
things
of
the
Spirit
of
God
,
till
he
be
born
again
,
and
receive
another
eye
,
wherewith
to
see
,
that
is
,
faith
,
and
another
light
,
that
is
,
the
Spirit
,
by
which
to
discern
the
spiritual-things
of
God
,
or
the
things
of
the
Spirit
of
God
;
So
true
is
that
testimony
,
Surely
man
at
his
best
estate
is
altogether
vanity
,
Psal.
39.5
.
not
only
in
respect
of
outward
things
,
but
even
in
his
wisdome
,
his
very
thoughts
are
vanity
,
Psalm
44.11
.
yea
the
wisest
of
them
are
so
,
1
Cor.
3.20
.
The
Lord
knoweth
the
thoughts
of
the
wise
,
that
they
are
vain
:
therefore
let
no
man
glory
in
man
;
but
as
it
is
written
,
Jer.
9.23
.
1
Cor.
1.27
,
28
,
29
,
30.31
.
He
that
gloryeth
let
him
glory
in
the
Lord
,
and
be
content
to
be
a
fool
,
that
he
may
be
wise
,
1
Cor.
3.18
.
For
it
is
written
,
I
will
destroy
the
wisdome
of
the
wise
,
&
bring
to
nothing
the
understanding
of
the
prudent
,
1
Cor.
1.19
.
and
that
God
effecteth
,
by
bringing
in
that
which
the
wise
ones
of
the
world
count
foolishness
,
viz.
Christ
crucified
,
who
though
he
be
to
the
Jews
a
stumbling
block
,
and
to
the
Gentiles
foolishness
,
yet
to
them
that
are
called
,
both
of
the
one
,
and
of
the
other
,
that
is
,
both
Jew
,
and
Greek
,
he
is
the
power
of
God
,
and
the
wisdome
of
God
,
1
Cor.
1.18
,
31.
because
the
foolishnesse
of
God
is
wiser
than
men
,
and
the
weaknesse
of
God
is
stronger
than
men
.
And
the
way
of
Gods
communication
hereof
to
his
called
ones
,
is
no
lesse
wonderful
in
it
self
,
though
as
foolish
to
the
wisdome
of
them
,
which
would
be
wise
according
to
the
flesh
;
whose
glorying
God
himself
cuts
off
,
1
Cor.
1.29
.
and
addes
;
But
of
him
are
ye
(
that
is
,
called
ones
)
in
Christ
Jesus
,
who
of
God
is
made
to
us
(
not
in
us
)
Wisdome
,
and
Righteousness
,
and
Sanctification
,
and
Redemption
;
that
according
as
it
is
written
,
He
that
gloryeth
,
let
him
glory
in
the
Lord
:
How
foolish
a
thing
soever
this
seems
to
be
in
its
application
,
yet
this
is
true
in
him
,
and
founded
upon
him
as
the
Covenant
,
and
is
one
of
the
deep
things
of
the
Spirit
of
God
,
which
no
natural
man
can
receive
,
till
washing
of
Regeneration
,
and
the
renewing
of
the
holy
Spirit
,
flowing
forth
out
of
this
blessed
Fountain
of
mercy
and
grace
,
(
as
in
opposition
to
works
of
Righteousnesse
)
which
is
the
womb
of
salvation
to
the
saved
ones
,
Tit.
3.4
,
5
,
6
,
7.
Obj.
This
is
(
notwithstanding
all
that
hath
been
said
)
a
most
uncertain
means
of
discovery
,
as
is
cleerly
to
be
evinced
by
all
the
pretenders
thereto
,
who
,
though
they
be
very
many
,
and
diverse
,
yet
they
all
discover
the
great
uncertainty
hereof
,
by
sad
and
wofull
experience
:
Instances
whereof
may
be
given
in
great
abundance
.
Answ.
Though
this
be
too
true
in
some
,
yea
in
very
many
,
yet
it
doth
not
make
the
Faith
of
God
of
none
effect
,
as
if
the
things
were
not
,
because
so
many
are
mistaken
about
it
.
For
the
Scriptures
give
plentiful
testimony
to
the
thing
,
and
many
have
experienced
the
same
,
viz.
That
as
the
Father
had
his
peculiar
time
of
operation
by
way
of
eminency
,
(
though
by
the
Word
and
Spirit
)
as
is
testified
,
John
5.17
.
The
Father
worketh
hitherto
,
&c.
So
the
Son
had
his
peculiar
time
of
working
,
to
bring
life
and
immortality
to
light
,
2
Tim.
1.9
,
10.
Reconciling
the
world
to
God
,
(
though
God
was
in
Christ
effecting
this
work
)
2
Cor.
5.19
.
(
and
through
the
eternal
Spirit
the
atonement
was
made
,
Heb.
9.14
.
)
So
likewise
to
the
Spirit
there
is
assigned
a
time
of
operation
,
to
apply
whatsoever
hath
been
spoken
or
done
by
the
Father
,
and
Christ
,
in
order
to
the
atoning
and
reconciling
,
to
the
perfecting
and
compleating
the
eternal
Inheritance
,
preparing
,
or
making
meet
the
heirs
of
salvation
for
it
,
and
it
for
them
,
in
all
things
necessary
thereunto
,
according
to
the
tenour
of
the
new
Covenant
,
Ezek.
36.27
.
and
the
Mediation
and
ministration
thereof
;
opening
the
dark
eye
of
the
understanding
,
Ephes.
1.18
.
to
see
the
wonderful
things
which
were
hid
from
ages
and
generations
with
Christ
in
God
,
Eph.
3.9
,
11.
and
now
by
him
manifested
and
revealed
,
2
Tim.
1.9
,
10.
enclining
the
will
to
receive
them
,
Phil.
2.13
.
removing
away
whatsoever
sets
and
hinders
,
and
making
the
subject
and
object
meet
in
the
center
,
and
become
a
perfect
vision
;
and
this
not
with
uncertainty
,
but
with
greatest
assurance
and
certainty
,
as
doth
evidently
and
eminently
appear
to
such
as
to
whom
it
was
a
seal
,
Eph.
4.30
.
an
earnest
also
,
Eph.
1.13
,
14.
and
the
first
fruits
,
Rom.
8.23
.
and
likewise
a
witness
,
Rom.
8.16
.
1
Joh.
4.13
.
&
1
Cor.
2.12
.
All
which
are
terms
of
indubitableness
,
therefore
there
is
such
a
thing
,
such
an
administration
to
be
witnessed
unto
in
some
,
whatever
mistakes
may
otherwayes
be
about
it
in
the
misapplication
thereof
by
many
.
Obj.
Though
this
were
the
dispensation
in
the
times
of
the
Apostles
,
and
of
the
primitive
Saints
and
Churches
,
that
they
were
indued
with
the
Spirit
,
and
born
witness
unto
thereby
,
and
sealed
therewith
,
and
that
it
was
to
them
an
earnest
and
first
fruits
,
and
so
was
in
them
an
evidence
and
certainty
.
Yet
it
is
not
safe
to
conclude
from
thence
,
that
because
they
once
had
it
,
therefore
persons
now
have
it
;
except
they
which
do
now
pretend
to
it
,
can
make
it
evident
,
and
give
demonstration
thereof
,
as
the
Apostles
and
primitive
Christians
could
(
as
is
to
be
demonstrated
by
many
instances
in
the
Scripture
)
by
signes
and
wonders
,
and
mighty
deeds
.
Answ.
The
Dispensation
of
the
Spirit
may
be
considered
in
a
twofold
respect
,
viz.
In
relation
to
its
-
Inward
Operation
,
or
-
Outward
Manifestation
.
Sometimes
it
is
expressed
under
the
similitude
of
wind
or
air
(
invisible
and
unseen
)
and
so
it
is
in
the
work
of
Regeneration
and
Renovation
,
John
3.3
.
Tit.
3.5
.
And
this
was
personally
effected
,
and
personally
evidenced
,
Rom.
8.16
.
Rev.
2.17
.
Sometimes
under
the
similitude
of
Cloven
tongues
and
fire
,
and
visible
demonstrations
,
ratifying
and
confirming
the
word
of
Faith
,
according
to
Mar.
16.20
.
By
tongues
,
prophecies
,
miracles
;
or
by
signes
,
wonders
,
and
mighty
deeds
,
and
these
were
Apostolical
,
2
Cor.
12.12
.
God
bearing
witness
to
the
ministration
of
those
first
Messengers
with
signes
,
and
wonders
,
and
divers
miracles
,
and
gifts
of
the
Holy
Spirit
,
according
to
his
owne
will
,
Heb.
2.4
.
thereby
confirming
their
word
,
Mar.
16.20
.
convincing
the
opposers
,
and
stopping
the
mouths
of
the
gainsayers
,
Act.
4.16
.
This
variety
of
the
Spirits
operation
,
as
thus
distinguished
into
the
Internal
and
External
dispensation
thereof
,
as
it
may
be
clearly
evidenced
from
the
Scriptures
,
so
may
it
be
of
great
use
to
strengthen
the
weak
hands
,
and
confirm
the
feeble
knees
of
such
as
are
made
weak
,
and
turned
out
of
the
way
upon
the
account
of
this
objection
,
or
the
like
.
The
Scriptures
do
witness
,
that
many
have
been
born
of
the
Spirit
,
i.
e.
have
been
true
beleevers
,
have
had
their
eyes
and
hearts
opened
,
and
have
been
turned
to
the
Lord
;
and
yet
many
of
these
,
though
they
bear
witness
of
the
internal
and
invisible
operation
of
the
Spirit
,
as
being
born
from
above
,
Joh.
3.3
.
yet
have
been
destitute
of
the
demonstration
of
the
Spirit
,
in
respect
of
its
outward
and
visible
manifestation
in
Signes
and
Miracles
,
&c.
Those
twelve
Disciples
at
Ephesus
,
mentioned
Act.
19.
were
Beleevers
,
and
were
so
called
,
vers.
2.
where
the
Apostle
propounds
this
Question
,
Have
ye
received
the
holy
Spirit
since
ye
beleeved
?
Whereby
it
is
evident
that
he
spake
of
the
outward
manifestation
of
the
Spirit
,
which
they
had
not
so
much
as
heard
of
,
and
which
they
afterwards
did
receive
,
vers.
6.
when
upon
the
laying
on
of
his
hands
they
received
the
holy
Spirit
,
and
spake
with
tongues
,
and
prophesied
;
whence
it
appears
evidently
that
they
were
Beleevers
,
i.
e.
were
born
of
the
Spirit
;
for
faith
is
a
fruit
of
the
Spirit
,
Gal.
5.22
.
whereof
Christ
(
i.
e.
the
Spirit
)
is
both
the
Author
and
Finisher
,
Heb.
12.2
.
not
onely
in
himself
,
as
the
object
;
but
in
the
Beleever
,
as
the
subject
,
giving
them
to
beleeve
on
him
,
Phil.
1.29
.
And
if
the
faith
of
these
twelve
Disciples
be
questioned
,
what
kind
of
faith
it
was
,
it
will
be
resolved
by
the
Apostle
in
his
Letter
of
Confirmation
directed
to
them
,
Ephes.
1.13
.
where
he
saith
,
In
whom
ye
also
trusted
,
after
ye
heard
the
word
of
truth
,
the
Gospel
of
your
salvation
;
in
whom
also
after
that
ye
beleeved
you
were
sealed
with
that
holy
Spirit
of
promise
.
Whence
it
appears
plainly
that
those
Ephesians
,
Act.
19.
were
reall
and
true
Beleevers
,
and
did
partake
of
the
inward
operation
of
the
holy
Spirit
,
viz.
faith
,
though
they
had
not
as
yet
heard
of
the
outward
manifestation
thereof
in
visible
gifts
.
A
like
instance
there
is
of
those
Grecians
of
Antioch
,
who
upon
the
Evangelizing
of
the
scattered
Disciples
,
a
great
number
beleeving
turned
to
the
Lord
,
Act.
11.21
.
who
yet
had
no
visible
demonstration
of
the
Spirit
,
but
an
invisible
operation
onely
:
So
it
was
with
them
of
Samaria
,
who
beleeved
upon
the
Evangelizing
of
Philip
,
while
as
yet
they
were
destitute
of
the
visible
manifestation
of
the
Spirit
,
Act.
8.12
.
compared
with
vers.
15
,
16.
At
Iconium
multitudes
both
of
Jews
and
Greeks
beleeved
,
Act.
14.1
.
at
the
speaking
and
preaching
of
Paul
and
Barnabas
.
At
Berea
also
,
upon
the
hearing
of
Paul
and
Silas
,
together
with
searching
the
Scriptures
daily
,
many
beleeved
,
Act.
17.10
,
11
,
12.
At
Corinth
likewise
upon
Paul's
preaching
many
of
the
Corinthians
hearing
,
beleeved
,
&c.
At
Philippi
the
Lord
opened
the
heart
of
Lydia
,
attending
to
the
things
spoken
by
Paul
,
Act.
16.14
.
These
with
many
more
examples
there
are
,
testifying
to
,
and
bearing
witness
of
this
truth
,
that
many
persons
have
beleeved
,
been
converted
,
and
turned
to
the
Lord
,
(
i.
e.
have
been
born
of
God
,
Joh.
1.12
,
13.
1
Joh.
5.1
.
regenerated
,
or
born
again
,
or
from
above
,
or
of
the
Spirit
,
Joh.
3.3
,
5
,
6
,
8.
)
who
nevertheless
have
evidenced
no
other
power
or
presence
of
the
holy
Spirit
,
than
what
was
invisible
in
and
upon
their
owne
hearts
,
but
gave
no
outward
visible
manifestation
thereof
by
Signes
and
Miracles
,
at
least
not
until
afterwards
.
Whence
it
follows
,
that
notwithstanding
the
dispensations
in
the
times
of
the
Apostles
,
and
primitive
Saints
and
Churches
,
were
very
eminent
for
visible
and
outward
manifestations
of
the
Spirit
,
in
wonders
,
signes
,
and
miracles
,
with
gifts
of
tongues
and
prophecies
;
yet
this
was
not
universal
in
operation
,
for
many
were
turned
to
the
Lord
,
Act.
11.21
.
and
unto
them
it
was
given
to
beleeve
,
Phil.
1.29
.
and
taken
into
a
state
of
sonship
,
Joh.
1.12
,
13.
were
also
regenerated
and
born
from
above
,
or
of
the
Spirit
,
Joh.
3.3
,
8.
Some
of
them
not
knowing
,
Act.
19.2
.
Others
of
them
not
yet
receiving
or
witnessing
any
outward
appearance
or
manifestation
of
the
Spirit
,
but
onely
that
inward
operation
of
the
Spirit
opening
and
enclining
their
hearts
to
embrace
the
word
of
faith
,
and
to
receive
the
Lord
Jesus
as
tendered
therein
,
according
to
Rom.
10.8
,
9
,
10
,
11.
And
as
some
who
had
the
inward
operation
,
had
not
the
outward
manifestation
;
so
some
to
whom
the
outward
or
visible
power
of
the
Spirit
was
communicated
,
were
not
intrusted
with
the
inward
and
sanctifying
operations
thereof
,
as
appears
,
Mat.
7.22
,
23.
where
it
is
witnessed
that
Christ
shall
say
to
the
workers
of
miracles
,
Depart
,
&c.
I
know
you
not
;
and
to
Judas
Iscariot
was
given
power
(
among
the
rest
)
to
cast
out
devils
,
and
work
miracles
,
Matth.
10.4
,
8.
to
shew
the
Spirit
is
not
limited
;
but
,
as
the
wind
blowing
where
it
listeth
,
distributing
to
several
persons
severally
,
even
as
he
pleaseth
,
1
Cor.
12.11
.
in
diversity
of
gifts
,
administrations
and
operations
:
For
as
to
one
is
given
by
the
Spirit
the
word
of
wisdome
,
to
another
the
word
of
knowledge
by
the
same
Spirit
,
to
another
the
gifts
of
healing
,
to
another
working
of
miracles
,
&c.
So
it
is
said
,
to
another
faith
,
by
the
same
Spirit
,
1
Cor.
12.9
.
Which
operation
of
the
Spirit
is
diverse
,
from
the
former
gifts
enumerated
both
before
it
,
and
after
it
:
for
although
there
is
required
to
the
working
of
Miracles
a
faith
suitable
thereunto
,
as
appears
by
our
Saviours
testimony
,
Matt.
17.20
.
Luk.
17.6
.
Matt.
21.21
.
and
by
the
Apostles
,
1
Cor.
14.2
.
Yet
this
Faith
is
a
distinct
gift
diverse
from
that
whose
manifestation
was
external
in
healing
,
miracles
,
and
tongues
,
&c.
and
the
one
might
then
be
where
the
other
was
not
,
as
hath
been
proved
already
.
In
like
manner
also
such
is
the
Dispensation
of
the
holy
Spirit
at
this
day
,
as
the
wind
bloweth
where
it
listeth
,
forming
the
new-birth
,
which
is
after
and
according
to
God
by
faith
in
Christ
Jesus
,
becoming
a
Spirit
of
regeneration
and
illumination
,
Eph.
1.17
,
18.
&
Tit.
3.5
.
opening
the
blind
eyes
,
not
only
to
see
Christ
as
he
is
held
forth
in
the
word
,
but
to
be
beleeved
on
,
accepted
,
and
received
as
the
Author
of
eternal
salvation
to
them
that
obey
him
,
Heb.
5.9
.
but
also
by
the
washing
of
regeneration
,
and
renewing
of
the
holy
Spirit
,
purging
the
conscience
from
dead
works
,
Heb.
9.14
.
giving
boldness
and
access
to
the
throne
of
grace
,
through
the
faith
of
him
,
who
is
thus
become
a
quickening
spirit
and
principle
of
life
,
a
new
and
living
way
to
all
that
receive
him
,
and
manifest
that
faith
by
obedience
true
and
unfained
,
Heb.
10.19
,
20
,
21
,
22.
This
may
be
thus
evidenced
by
divine
testimony
,
viz.
1.
That
as
the
wind
bloweth
where
it
listeth
,
so
is
the
birth
of
the
Spirit
in
those
which
are
regenerate
,
is
proved
,
John
3.3
,
6
,
8.
2.
That
they
which
beleeve
in
the
Lord
Jesus
are
thus
dignified
and
privileged
with
the
estate
of
sonship
,
as
being
born
of
God
,
and
from
above
,
is
witnessed
,
Joh.
1.12
,
13.
&
Gal.
3.26
.
3.
That
this
is
effected
by
the
washing
of
regeneration
,
and
renewing
of
the
holy
Spirit
,
that
being
justified
by
his
grace
,
we
might
be
made
heirs
according
to
the
hope
of
eternal
life
,
is
likewise
born
witness
unto
by
the
Apostle
,
Titus
3.4
,
5
,
6
,
7.
4.
That
this
was
not
the
work
of
the
spirit
in
any
one
particular
age
only
,
viz.
in
the
Apostles
dayes
,
or
primitive
times
(
as
they
are
called
and
distinguished
by
some
)
but
as
it
is
said
of
Christ
he
is
the
same
yesterday
,
to
day
,
and
for
ever
,
Heb.
13.8
.
so
is
it
said
,
He
is
the
Author
and
finisher
of
faith
,
not
only
of
theirs
,
Heb.
12.2
.
(
though
the
word
Ours
being
inserted
in
the
English
reading
may
seem
to
carry
it
that
way
)
but
he
was
the
Author
and
finisher
of
theirs
also
,
who
are
catalogued
,
and
Chronicled
in
the
11.
of
Heb.
who
began
as
low
,
as
Abel
,
and
so
upwards
,
and
not
of
theirs
only
,
who
thus
beleeved
,
receiving
the
word
of
promise
,
or
rather
Christ
in
the
promise
,
from
the
first
giving
forth
thereof
in
Gen.
3.15
.
mixing
the
Gospel
with
faith
,
Heb.
4.2
.
nor
of
those
who
(
in
the
times
of
more
clear
manifestation
thereof
)
did
know
and
beleeve
,
Joh.
17.6
,
7
,
8.
But
of
their
faith
also
,
who
from
thence
forth
should
beleeve
on
Christ
through
their
word
,
Joh.
17.20
.
and
therefore
in
the
place
mentioned
,
Heb.
12.2
.
Christ
is
not
said
to
be
the
Author
,
&
finisher
,
(
that
is
,
the
beginner
and
ender
)
of
our
faith
,
nor
of
your
faith
,
nor
of
their
faith
,
but
of
faith
,
in
relation
to
all
times
and
persons
according
to
the
tenour
and
testimony
of
that
word
of
truth
,
Act.
13.38
,
39.
By
him
all
that
beleeve
are
justified
from
all
things
,
&c.
(
not
only
the
Jew
,
but
the
Gentile
also
)
even
all
that
are
a
farre
off
,
as
many
as
the
Lord
our
God
shall
call
,
hence
the
Apostles
testify
,
that
they
had
received
the
same
spirit
of
faith
,
with
those
who
had
gone
before
,
2
Cor.
4.13
.
And
as
the
faith
of
all
true
beleevers
from
Righteous
Abel
thoroughout
the
whole
cloud
of
witnesses
,
and
thence
forward
,
owns
it self
to
Christ
,
as
the
Author
and
the
Finisher
thereof
;
as
was
said
before
.
So
likewise
it
is
as
necessarily
applyed
to
the
spirit
,
whose
gift
it
is
,
and
by
whom
it
is
wrought
,
1
Cor.
12.11
.
among
which
operations
of
the
spirit
Faith
is
one
,
reckoned
among
,
yet
diverse
from
that
of
miracles
.
And
it
is
called
the
fruit
of
the
spirit
among
many
other
inward
qualifications
of
the
renewed
and
regenerate
Man
,
Gal.
5.22
.
5.
To
this
agree
those
other
testimonies
of
the
holy
Scripture
,
wherein
the
holy
spirit
is
promised
not
for
this
or
that
particular
age
,
much
less
this
or
that
particular
person
or
persons
onely
,
but
to
all
the
seed
,
not
reckoned
according
to
the
flesh
,
but
according
to
the
faith
of
beleeving
Abraham
,
Rom.
9.8
.
&
2.28
,
29.
Gal.
3.7
,
8
,
9
,
14.
Gal.
4.27
,
28.
But
to
speak
more
particularly
.
The
Scriptures
bear
witness
to
Christ
Jesus
,
that
he
is
the
true
seed
promised
,
in
whom
all
the
Nations
of
the
earth
should
be
blessed
,
according
to
that
,
so
often
mentioned
place
,
Gen.
3.15
.
as
also
,
Gen.
22.28
.
expounded
by
the
Apostle
(
in
Gal.
3.8
.
)
of
Christ
himself
,
as
the
seed
promised
,
a
Covenant
to
the
people
:
So
is
he
also
the
seed
to
whom
the
promise
is
made
,
as
appears
by
the
same
Testimony
,
Gal.
3.16
.
Not
to
seeds
as
of
many
,
but
as
of
one
,
and
to
thy
seed
,
which
is
Christ
,
who
was
the
seed
,
which
was
to
come
,
to
whom
the
promise
was
made
,
vers.
19.
thus
is
Christ
originally
both
Root
and
Offspring
.
It
is
with
Christ
that
the
Covenant
is
made
originally
,
Isa.
53.10
,
11.
and
in
him
with
those
that
are
his
:
to
whom
he
is
given
for
a
Covenant
,
as
appears
,
Esay
42.1
,
6
,
7.
Behold
my
servant
whom
I
uphold
,
mine
Elect
in
whom
my
soul
delighteth
,
I
have
put
my
spirit
upon
him
,
and
he
shall
bring
forth
judgment
to
the
Gentiles
.
I
the
Lord
have
called
thee
in
righteousness
,
and
wil
hold
thy
hand
,
and
will
keep
thee
,
and
give
thee
for
a
Covenant
to
the
peoples
,
for
a
light
of
the
Gentiles
to
open
the
blind
eyes
,
&c.
In
this
Covenant
it
is
promised
,
that
he
should
have
the
spirit
put
upon
him
,
Isa.
42.1
.
which
also
was
fulfilled
in
Luk.
4.18
.
And
as
the
spirit
was
by
Covenant
to
be
put
upon
him
,
so
was
it
also
to
be
put
upon
them
,
which
were
his
,
as
doth
appear
in
the
fifty
ninth
of
Esay
21.
As
for
me
,
this
is
my
Covenant
with
them
,
saith
Jehovah
,
my
spirit
,
which
is
upon
thee
,
and
my
words
,
which
I
have
put
in
thy
mouth
,
shall
not
depart
out
of
thy
mouth
,
nor
out
of
the
mouth
of
thy
seed
,
nor
out
of
the
mouth
of
thy
seeds
seed
,
saith
Jehovah
,
from
hence
forth
and
for
ever
.
Where
it
is
Evident
,
that
the
gift
of
the
spirit
is
a
Covenant-promise
,
as
to
Christ
in
whom
all
the
promises
are
Yea
and
Amen
,
so
to
them
which
are
Christs
,
to
him
and
to
his
seed
,
and
seeds
seed
,
according
to
Joh.
17.20
.
Not
only
they
,
which
did
beleeve
,
but
those
,
who
through
their
word
should
beleeve
,
were
the
subjects
of
Christs
prayer
in
the
Application
,
and
Mediation
of
the
Covenant
.
This
is
promised
also
in
Ezek.
36.27
.
And
I
will
put
my
spirit
within
you
,
and
cause
you
to
walk
in
my
Statutes
,
&c.
which
promise
is
not
limited
to
Israel
,
or
to
Abrahams
seed
according
to
the
letter
or
Circumcision
,
but
to
Abrahams
seed
according
to
faith
.
If
ye
be
Christs
,
then
are
you
Abrahams
seed
,
and
heirs
according
to
promise
,
Gal.
3.8
,
9
,
29.
and
as
is
before
proved
.
The
same
is
likewise
confirmed
,
Joh.
14.16
.
And
I
will
pray
the
Father
,
and
he
shall
give
you
another
Comforter
,
even
the
spirit
of
Truth
,
(
but
lest
it
should
be
said
;
as
in
the
Objection
,
this
promise
was
made
to
that
Age
of
the
Apostles
only
;
it
is
added
)
that
he
may
abide
with
you
for
ever
?
Obj.
But
were
the
Apostles
at
that
time
without
that
spirit
altogether
?
Answ.
It
is
answered
in
the
17.
verse
,
But
ye
know
him
,
for
he
dwelleth
with
you
,
and
shall
be
in
you
:
the
spirit
shall
be
the
same
,
but
the
measures
enlarged
;
the
same
spirit
of
faith
,
but
not
the
same
measure
.
Object
.
What
shall
the
spirit
do
,
when
it
is
given
in
that
larger
measure
.
Answ.
It
is
resolved
partly
in
the
26.
verse
,
He
shall
teach
you
all
things
,
and
bring
all
things
to
your
remembrance
,
whatsoever
I
have
said
unto
you
.
And
partly
Joh.
16.13
.
He
will
guide
you
into
all
truth
,
and
he
will
shew
you
all
things
to
come
.
Obj.
This
is
that
dispensation
of
the
spirit
,
which
is
mentioned
in
Joh.
7.38
,
39.
and
for
which
the
Apostles
were
commanded
to
waite
at
Jerusalem
,
Luk.
24.49
.
and
which
the
Apostles
did
receive
,
Act.
2.4
.
according
to
the
prophecy
,
Joel
2.28
.
A.
It
is
not
to
be
denyed
(
as
before
)
that
one
branch
of
the
dispensation
of
the
spirit
is
to
open
it self
in
such
discoveries
as
those
;
but
the
whole
thereof
,
and
the
all
of
that
dispensation
is
not
limited
or
confined
to
the
external
and
outward
,
and
miraculous
manifestation
thereof
only
as
in
the
Apostles
dayes
;
At
which
time
not
to
every
person
individually
was
it
so
communicated
(
as
hath
been
proved
before
)
unto
which
you
are
referred
,
and
they
,
which
did
receive
the
dispensation
of
the
spirit
at
large
both
in
its
inward
operation
,
and
outward
manifestation
,
yet
did
receive
but
the
first
fruits
thereof
,
Rom.
8.23
.
From
the
whole
of
what
hath
been
spoken
in
answer
to
this
main
objection
,
this
briefly
is
the
summe
;
1.
That
notwithstanding
the
dispensation
of
the
spirit
(
in
the
times
called
primitive
,
viz.
in
the
dayes
of
the
Apostles
and
primitive
Christians
)
was
with
great
evidence
,
and
outward
manifestation
,
accompanied
with
signs
,
and
wonders
,
and
mighty
deeds
,
yet
it
was
so
but
in
some
persons
,
not
in
all
beleevers
,
as
by
the
instances
before
cited
may
appear
,
for
there
were
some
beleevers
,
that
did
not
know
of
such
a
thing
,
as
the
spirit
,
Act.
19.2
.
2.
That
as
some
Beleevers
were
ignorant
of
outward
manifestation
thereof
:
so
there
were
others
,
who
having
the
outward
were
destitute
of
the
inward
.
Mat.
7.22
,
23.
&
10.4
,
8.
3.
The
gift
of
the
spirit
is
a
Covenant
gift
,
first
promised
to
Christ
,
and
in
him
to
them
that
are
his
,
that
is
,
Christs
,
to
him
and
to
his
seed
throughout
their
generations
(
seeds
seed
.
)
Isa.
59.21
.
4.
It
was
promised
by
Christ
to
his
Apostles
to
be
in
them
for
ever
,
Joh.
14.16
,
17.
not
so
to
remain
in
their
individual
persons
for
ever
,
but
in
their
successors
,
and
not
in
them
only
,
as
such
,
that
is
,
Apostles
,
but
also
in
all
such
as
should
thenceforth
beleeve
thorough
their
word
,
Joh.
17.20
.
5.
It
was
prophesied
to
be
poured
upon
all
flesh
,
Joel
.
2.28
.
and
applyed
to
all
that
were
a
farre
off
,
even
as
many
as
the
Lord
our
God
shall
call
,
Act.
2.39
.
6.
The
Apostle
declareth
of
himself
,
and
the
beleeving
Romans
,
who
although
they
had
received
the
Spirit
of
Adoption
,
whereby
they
cryed
Abba
Father
,
and
he
(
at
least
)
had
also
received
the
outward
visible
manifestation
of
the
Spirit
,
yet
saith
of
himself
,
and
them
;
They
had
received
the
first
fruits
of
the
spirit
,
intimating
that
there
was
yet
a
further
manifestation
thereof
reserved
to
them
,
which
were
to
come
after
,
according
to
the
tenor
of
that
Scripture
,
Heb.
11.40
.
That
they
without
us
might
not
be
made
perfect
.
Hence
therefore
it
may
be
argued
;
that
though
it
hath
pleased
the
Lord
for
the
misuse
or
abuse
of
his
holy
spirit
,
or
for
other
most
holy
ends
known
unto
himself
,
to
withdraw
from
the
children
of
men
for
a
season
the
manifestation
thereof
in
that
which
is
outward
in
gifts
of
tongues
,
prophecies
&
healings
,
&c.
Suffering
Arts
(
so
called
by
Man
)
to
prevail
instead
thereof
:
till
the
faith
of
his
people
prevail
through
cryes
and
tears
to
bring
back
the
Anointed
and
with
him
the
Anointing
.
For
the
prophesy
of
Joel
is
as
yet
but
in
part
fulfilled
,
and
the
direction
of
our
Lord
remains
firm
to
this
day
,
Luk.
11.
from
the
5.
verse
to
the
14.
touching
the
incessant
importunate
prayer
for
the
holy
spirit
,
concluding
thus
,
vers.
14.
If
ye
then
which
are
evil
know
how
to
give
good
things
to
your
children
,
how
much
more
shall
the
Heavenly
Father
give
the
holy
spirit
to
them
,
which
ask
him
.
And
surely
were
but
the
Lords
people
awakened
to
consider
the
necessity
of
the
return
of
that
spirit
,
which
hath
been
for
so
long
a
time
withdrawn
,
and
to
be
importunate
with
the
Lord
,
and
give
him
no
rest
,
but
with
all
humble
and
holy
boldness
continue
in
prayer
,
and
not
faint
,
according
to
that
in
Luk.
18.1
.
who
knowes
how
soon
the
most
high
might
turn
the
Captivity
of
his
people
as
the
Rivers
of
the
South
,
as
to
this
particular
,
and
meet
his
mourning
,
praying
Servants
,
where
David
met
the
men
of
Judah
,
(
who
came
to
conduct
him
over
Jordan
)
even
at
Gilgal
,
viz.
the
place
of
the
rowling
away
of
reproach
,
Ioshuah
5.9
.
and
make
it
a
time
(
as
that
was
a
place
)
of
rowling
away
of
reproach
from
his
people
forever
.
Nevertheless
though
in
respect
of
its
visible
manifestation
,
there
be
a
great
hiding
and
withdrawing
,
yet
according
as
was
promised
,
Joh.
14.18
.
Our
Lord
hath
not
left
his
children
Comfortless
,
nor
Orphans
.
But
hath
left
them
a
Comforter
,
as
promised
:
Continuing
to
them
the
invisible
Operations
of
his
holy
spirit
,
enabling
them
thereby
to
cry
Abba
Father
,
who
in
that
respect
is
called
the
spirit
of
Adoption
,
Rom.
8.15
.
&
Gal.
4.6
.
Because
ye
are
Sons
God
hath
sent
forth
the
spirit
of
his
Son
into
your
hearts
,
crying
Abba
Father
:
becoming
in
them
a
sanctifying
spirit
,
1
Cor.
6.11
.
a
spirit
of
sanctification
,
2
Thes.
2.13
.
1
Pet.
1.2
.
witnessing
to
their
spirits
their
estate
of
Sonship
,
Rom.
8.16
.
Causing
them
to
Read
that
new-Name
written
on
the
white
stone
,
which
no
Man
knows
but
he
which
hath
it
.
So
that
all
though
they
cannot
assure
another
by
infallible
evidence
,
so
as
to
leave
them
without
doubt
touching
their
estate
:
yet
to
themselves
the
spirit
of
God
,
by
which
they
are
regenerated
,
doth
evidence
its
own
operation
,
according
to
that
testimony
,
1
Joh.
5.10
.
He
that
beleeveth
hath
the
witness
in
himself
:
and
by
filling
them
with
fruits
of
righteousness
,
which
are
by
Jesus
Christ
unto
the
praise
and
glory
of
God
;
leading
them
in
paths
of
righteousness
,
keeping
their
feet
that
they
stumble
not
upon
the
dark
mountains
,
sanctifying
them
throughout
,
as
well
in
body
as
in
soul
,
and
spirit
,
enabling
them
to
mortify
the
deeds
of
the
flesh
,
and
to
cleanse
themselves
from
all
filthiness
of
flesh
and
spirit
:
mourning
,
longing
,
pressing
after
this
,
and
resisting
and
opposing
,
judging
and
condemning
,
whatsoever
is
contrary
thereunto
.
This
is
a
measure
of
evidence
even
to
the
stander
by
,
(
at
least
so
farre
as
is
necessary
)
and
will
amount
to
the
fulfilling
of
that
rule
,
viz.
Let
your
light
so
shine
before
men
,
that
they
seeing
your
good
workes
,
may
glorifie
your
father
,
which
is
in
Heaven
.
And
this
may
be
,
and
in
many
persons
is
witnessed
;
though
other
external
discoveries
by
Miracles
be
not
produced
.
Having
in
the
foregoing
part
of
this
discourse
treated
of
that
light
which
the
most
high
,
and
holy
God
,
the
eternall
fountain
and
Father
of
lights
hath
formed
in
every
man
,
(
viz.
)
the
spirit
of
a
man
,
Zech.
12.1
.
Or
candle
of
the
Lord
,
Prov.
20.27
.
And
therein
holding
forth
,
in
some
smal
measure
,
that
which
is
witnessed
in
the
holy
Scriptures
of
truth
,
touching
the
nature
and
property
thereof
,
under
these
two
general
heads
,
viz.
1.
What
it
is
,
2.
What
it
does
in
every
man
.
The
impartiall
and
serious
consideration
whereof
afford's
matter
of
conviction
to
the
opposite
principle
,
and
might
be
of
use
to
such
a
purpose
,
though
there
were
not
a
word
further
added
thereabout
.
Nevertheless
,
in
order
to
the
satisfaction
of
some
that
are
tender
,
who
may
not
be
free
to
trace
the
discourse
throughout
,
or
may
not
so
clearly
discern
the
scope
thereof
by
what
hath
hitherto
been
spoken
,
I
shal
endevour
to
treat
them
(
I
mean
the
people
that
pass
under
the
name
of
Quakers
)
upon
their
own
ground
,
discoursing
with
them
upon
such
principles
as
are
laid
down
in
the
Papers
and
Bookes
of
the
men
of
their
confederacy
,
persons
of
no
smal
esteem
among
them
,
certain
hints
whereof
have
been
given
at
the
beginning
,
and
others
may
occasionally
be
added
.
In
prosecution
whereof
,
&
to
the
intent
it
may
be
performed
with
the
more
clearness
to
the
meanest
capacity
,
I
shal
proceed
in
the
Method
above
mentioned
enquiring
what
is
by
them
held
forth
touching
the
nature
of
the
light
wherewith
every
man
and
woman
that
comes
into
the
world
is
enlightned
(
viz.
)
1.
What
it
is
,
2.
What
it
doth
in
ever
man
,
and
I
shall
also
examine
the
Testimony
by
them
produced
for
proof
thereof
.
Touching
the
former
of
these
two
particulars
(
viz.
what
that
light
is
)
it
is
affirmed
;
That
the
little
light
which
shines
in
the
dark
heart
is
,
1.
The
powerful
word
of
faith
,
which
was
in
the
beginning
,
by
which
all
things
were
created
.
2.
That
it
is
the
word
of
Faith
the
Apostle
exhorted
to
take
heed
unto
,
Rom.
10.6
,
7
,
8.
3.
That
it
is
the
unction
of
the
holy
one
given
of
the
Father
,
whereby
we
need
not
to
teach
one
another
,
but
as
the
anointing
teacheth
us
.
4.
That
it
is
the
sure
word
of
Prophecy
,
whereunto
ye
do
wel
to
take
heed
,
2
Pet.
1.19
.
[
Dewsborr
,
Mans
return
,
Pag.
27
,
28.
]
Christ
hath
enlightned
every
one
that
comes
into
the
World
.
[
Fox
way
to
the
Kingdome
Page
1.
]
Waiting
in
the
light
which
Christ
hath
enlightned
you
withall
,
5.
That
's
Scripture
within
you
,
pag.
8.
]
These
five
Heads
or
Propositions
thus
laid
down
,
relate
to
the
first
Article
,
and
are
to
be
considered
how
far
they
hold
proportion
with
the
writings
of
Truth
,
and
are
born
witness
unto
thereby
;
to
the
umpirage
whereof
,
I
find
,
the
Authors
of
these
assertions
do
referre
themselves
.
The
Scriptures
we
own
,
&c.
(
Howgills
fiery
darts
,
Page
19.
)
We
direct
to
search
the
Scripture
,
whether
our
doctrine
be
not
true
.
(
Page
22.
)
I
challenge
all
the
City
of
London
to
prove
,
that
we
speak
or
declare
any
thing
,
but
what
the
Scriptures
bear
witness
to
the
same
.
[
Page
28.
]
Let
him
that
can
try
us
by
the
Scripture
.
Here
therefore
we
joyn
issue
,
and
answerable
to
the
evidence
,
which
the
Lord
shall
give
by
his
Spirit
in
the
holy
Scriptures
,
so
let
it
be
.
According
to
the
tenor
of
that
divine
Testimony
,
Esai
.
8.20
.
To
the
Law
,
and
to
the
Testimony
;
if
they
speak
not
according
to
this
word
,
it
is
because
they
have
no
(
morning
)
light
in
them
.
First
,
To
the
first
of
those
five
Prepositions
,
I
Reply
.
1.
Reply
.
1.
That
although
it
be
said
,
that
the
little
light
which
shines
in
the
dark
heart
is
the
powerfull
word
of
faith
,
which
was
in
the
beginning
by
which
all
things
were
created
.
Yet
this
is
but
said
without
any
Scripture
produced
giving
witness
thereto
;
and
therefore
may
not
be
admitted
to
the
credit
of
a
divine
Truth
,
having
no
other
evidence
than
an
humane
Testimony
;
briefly
,
It
is
not
proved
,
therefore
not
beleeved
.
1.
Obj.
Did
not
God
create
all
things
by
the
word
of
his
power
,
or
powerful
word
?
Answ.
I
read
in
the
holy
Scriptures
of
truth
that
God
created
the
Heavens
and
the
Earth
,
and
all
the
hosts
of
them
,
Gen.
1.1
.
&
2.1
.
and
that
he
did
this
by
his
word
,
Psal.
118.5
.
He
commanded
and
they
were
created
;
but
I
no
where
read
,
that
they
were
created
by
the
powerful
word
of
faith
,
as
is
affirmed
in
the
proposition
beforenamed
.
2.
Object
.
Is
not
Christ
the
word
and
did
not
he
create
all
things
?
Answ.
1.
Christ
is
called
the
word
of
God
,
Rev.
19.13
.
but
not
the
word
of
faith
.
2.
Christ
is
called
the
word
God
,
Joh.
1.1
.
by
whom
all
things
were
made
,
vers.
3.
and
without
whom
was
nothing
made
that
was
made
(
i.
e.
)
created
,
Col.
1.16
.
But
he
is
not
called
the
powerful
word
of
faith
,
much
lesse
may
it
be
said
,
that
the
little
light
,
which
shines
in
the
dark
heart
,
is
the
powerful
word
of
faith
;
or
it
,
by
which
all
things
were
made
or
created
;
nor
may
be
so
called
by
warrant
from
the
Scripture
without
some
clearer
proof
.
3.
Object
.
Is
not
Christ
the
light
,
which
lightneth
every
one
that
cometh
into
the
world
?
Joh.
1.9
.
And
is
it
not
he
by
whom
al
things
were
created
and
made
?
A
measure
of
whose
light
shineth
in
the
dark
heart
of
every
one
.
A.
Besides
that
there
is
a
departing
from
the
Terms
in
the
Proposition
;
(
as
may
by
the
impartial
and
unprejudiced
Reader
be
observed
)
For
if
the
little
light
which
shines
in
the
dark
heart
be
that
by
which
God
created
all
things
,
&
that
that
light
is
the
word
of
God
,
or
the
word
God
,
Joh.
1.1.3
.
or
Christ
the
light
,
as
is
intimated
in
the
Object
.
&
't
was
by
him
&
not
without
him
that
al
things
were
made
.
Then
this
Objection
should
be
thus
put
(
in
plainness
and
truth
)
Is
not
Christ
the
light
in
every
man
that
cometh
into
the
world
?
&c.
And
to
this
agree
those
so
often
quoted
sentences
of
Scripture
,
Christ
in
you
the
hope
of
Glory
,
Know
you
not
that
Christ
is
in
you
,
The
Kingdome
of
Heaven
is
within
you
.
Which
Scriptures
are
applyed
(
by
those
Objectors
)
to
every
man
by
a
distinction
and
a
meaning
(
viz
)
the
light
of
Christ
,
and
a
measure
of
Christ
,
and
the
little
light
which
shines
in
the
dark
heart
,
and
sundry
other
meanings
of
this
kind
,
I
shall
endeavour
to
make
it
appear
,
that
this
Objection
is
not
founded
upon
the
Scripture
,
which
is
brought
to
prove
it
,
by
reciting
the
passage
in
its
own
words
,
John
1.9
.
That
was
the
true
light
which
lightneth
every
man
that
cometh
into
the
world
,
or
,
every
man
coming
into
the
world
.
Now
let
him
that
reads
judge
,
whether
the
terms
of
the
Proposition
(
viz.
That
the
little
light
which
shines
in
the
dark
heart
is
the
powerful
word
of
faith
)
or
if
the
Terms
in
the
Objection
(
viz.
)
That
Christ
is
the
light
which
lighteth
every
man
,
that
cometh
into
the
world
,
may
be
read
in
this
recited
place
:
and
if
they
cannot
be
found
in
the
words
of
the
Scripture
,
then
the
challenge
of
him
which
wrote
the
Book
Entituled
Common
Salvation
,
mentioned
before
,
is
returned
as
an
evidence
against
themselves
,
and
their
assertion
remains
still
unproved
by
the
Scriptures
.
4.
Object
.
Although
that
those
words
(
viz.
)
The
little
light
which
shineth
in
the
dark
heart
,
is
the
powerful
word
of
Faith
which
was
in
the
beginning
,
by
which
all
things
were
created
.
Nor
that
Christ
is
the
light
which
lightneth
every
one
that
cometh
into
the
world
.
Although
these
very
words
be
not
expressed
in
John
1.9
.
nor
Christ
so
much
as
once
named
in
all
the
nine
first
verses
,
yet
of
whom
can
it
be
meant
other
than
of
Christ
?
as
may
be
gathered
from
those
verses
considered
and
compared
together
?
Answ.
I
might
in
answer
to
this
Objection
(
alluding
to
that
of
the
Apostle
,
Acts
17.28
.
)
alleage
a
passage
out
of
your
own
Bookes
,
(
viz.
)
Fran.
Howgill
,
Common-Salvation
,
Page
3.
Thou
that
tells
of
opening
Chapters
and
verses
by
meanings
,
thou
never
heard
a
word
of
Christ
.
I
only
observe
this
to
shew
you
,
what
hard
measure
you
mete
out
to
others
when
your selves
are
constrained
to
do
the
same
things
as
will
hereafter
be
further
made
to
appear
.
5.
Object
.
Doth
not
Christ
himself
say
in
John
8.12
.
I
am
the
light
of
the
world
,
and
in
John
12.35
,
36.
where
it
is
plainly
expressed
,
That
Christ
is
the
light
,
without
any
meaning
?
Answ.
Although
in
the
8.
of
John
12.
vers.
Christ
is
called
the
light
of
the
World
,
being
the
same
,
who
in
the
12.
of
John
v.
36.
is
to
be
beleeved
on
;
yet
neither
in
the
8.
nor
12.
nor
first
of
Joh.
by
any
of
them
,
or
all
of
them
put
together
,
is
it
proved
that
the
little
light
which
shines
in
the
dark
heart
is
the
powerful
word
of
faith
,
which
was
in
the
beginning
,
by
which
all
things
were
created
,
which
cannot
be
affirmed
of
any
other
but
of
him
,
I
say
of
him
,
by
whom
all
things
were
made
,
that
were
made
,
of
whom
it
is
said
,
he
was
in
the
world
,
&
the
world
was
made
by
him
&
the
world
knew
him
not
,
and
how
or
where
he
should
be
called
the
little
light
,
that
shines
in
the
dark
heart
,
or
powerful
word
of
faith
,
or
the
light
,
which
lightens
every
man
,
that
cometh
into
the
world
,
I
do
not
,
nor
cannot
read
,
let
the
impartial
,
&
sober
minded
consider
,
whether
any
thing
,
but
a
meaning
can
make
it
out
,
&
whether
such
meaning
be
according
to
truth
.
6.
Object
.
Thou
art
stumbling
at
the
light
which
should
guide
thee
,
and
therein
manifests
thy
confusion
and
ignorance
;
while
thou
art
talking
about
the
light
,
thou
comprehends
it
not
,
through
the
darkness
that
is
in
thee
.
Shew
if
thou
canst
,
what
is
said
touching
the
light
of
Christ
,
wherewith
he
enlightens
every
man
that
comes
into
the
world
,
either
in
the
1.8
.
or
12.
of
Joh.
or
any
other
Scripture
,
that
thy
knowledg
in
the
Mystery
thereof
may
be
manifested
,
if
there
be
any
such
thing
in
thee
,
or
else
for
ever
cease
speaking
any
further
thereof
.
A.
Not
to
meddle
with
that
branch
of
the
Objection
at
all
,
which
censures
,
and
judges
,
and
speaks
of
darkness
,
confusion
and
ignorance
,
for
bringing
the
things
asserted
to
tryal
,
by
the
words
of
the
holy
Scriptures
,
and
for
discovering
the
unproveableness
thereof
,
by
the
Scriptures
produced
by
them
to
prove
the
same
,
lest
the
anger
and
frowardness
in
the
Objector
might
produce
a
like
spirit
in
the
Answerer
:
but
rather
inclining
to
the
latter
part
thereof
,
(
viz.
)
to
shew
what
is
said
in
the
first
of
John
,
touching
the
light
,
wherewith
every
man
coming
into
the
world
is
inlightned
;
according
to
that
measure
wherewith
I
shal
be
assisted
;
though
with
never
so
much
weakness
and
stammeringness
of
speech
,
in
holy
fear
and
trembling
before
him
,
whom
I
serve
with
my
Spirit
,
even
in
this
Service
,
though
but
a
babe
therein
;
I
shall
propound
to
consideration
a
few
things
.
1.
I
do
find
that
in
the
first
of
John
there
is
mention
made
of
the
word
,
which
was
in
the
beginning
with
God
,
of
whom
it
is
said
,
and
that
word
was
God
,
Joh.
1.1
.
All
things
were
made
by
him
(
vers.
2.
)
i.
e.
The
word
God
.
In
him
was
life
,
and
that
life
was
the
light
of
men
,
vers.
4.
John
was
sent
from
God
to
bear
witness
of
that
light
(
vers.
7.
)
i.
e.
The
word
God
,
vers.
1.
That
was
the
true
light
,
which
lightneth
every
man
Coming
into
the
world
,
vers.
9.
even
he
by
whom
the
world
was
made
,
vers.
10.
He
was
in
the
world
,
and
the
world
was
made
by
him
,
and
the
world
knew
him
not
.
This
word
God
,
he
in
whom
was
life
,
and
the
life
was
the
light
of
men
.
He
(
i.
e.
)
God
,
the
word
,
the
maker
of
the
world
,
vers.
10.
He
was
that
true
light
,
which
lightneth
every
man
that
cometh
into
the
world
.
According
to
that
Divine
testimony
,
1
Joh.
1.5
.
This
then
is
the
message
that
we
have
heard
of
him
,
and
declare
unto
you
,
That
God
is
Light
,
and
in
him
is
no
darkness
at
all
.
So
,
that
he
who
is
the
true
originall
fountain
of
light
,
In
whom
is
life
,
and
that
life
is
the
light
of
men
,
v.
3.
&
who
enlightneth
every
man
,
v.
9.
(
with
life
&
light
)
that
cometh
into
the
world
,
Is
the
word
God
,
Joh.
1.1
.
as
appears
,
by
what
is
witnessed
in
the
forenamed
Scriptures
,
even
God
the
Creator
of
the
ends
of
the
Earth
,
Esa.
40.28
.
The
maker
and
former
of
all
things
.
The
word
God
,
thus
considered
,
the
original
and
fountain
of
all
light
and
life
,
he
of
whom
it
s
said
,
as
in
Acts
17.28
,
29.
In
him
we
live
and
move
,
and
have
our
being
.
For
we
are
also
his
Off-spring
,
even
all
the
generations
of
mankind
,
who
are
,
or
ever
were
subjects
of
life
,
and
light
,
as
he
is
the
Author
and
fountain
of
both
,
Psal.
36.9
.
To
all
and
every
one
,
that
comes
into
the
World
:
I
say
as
thus
considered
,
So
the
word
God
,
or
God
the
word
,
is
the
light
and
life
of
men
,
and
as
so
considered
,
he
doth
enlighten
,
as
really
as
inliven
,
every
man
that
cometh
into
the
world
.
Setting
up
in
every
man
a
Spirit
by
which
he
doth
exist
or
live
as
a
man
,
differencing
him
from
other
creatures
,
by
that
Spirit
of
a
man
,
by
which
he
lives
a
rational
life
,
calling
it
,
the
candle
of
the
Lord
,
searching
all
the
inward
parts
of
the
belly
,
Prov.
20.27
.
(
i.
e.
)
the
things
of
a
man
,
1
Cor.
2.11
.
As
appears
more
at
large
in
the
former
part
,
where
the
nature
and
property
of
this
light
,
the
spirit
of
a
man
,
or
candle
of
the
Lord
is
propounded
and
discussed
.
I
do
likewise
finde
in
the
same
first
of
John
14.
vers.
that
That
word
was
made
flesh
,
and
tabernacled
among
them
,
and
they
beheld
his
glory
,
the
glory
,
as
of
the
onely
begotten
of
the
Father
;
according
to
that
Testimony
,
Phil.
2.6
,
7
,
8.
who
being
in
the
form
of
God
,
thought
it
no
robbery
to
be
equal
with
God
,
but
made
himself
of
no
reputation
,
and
took
upon
him
the
form
of
a
Servant
,
and
was
made
in
the
likeness
of
men
,
&
being
found
in
fashion
as
a
man
,
agreeable
to
that
,
Psal.
40.7
.
&
Heb.
10.5
,
7.
A
body
hast
thou
prepared
me
,
then
said
I
,
lo
I
come
,
(
In
the
volume
of
the
book
it
is
written
of
me
)
to
do
thy
will
O
God
,
by
which
will
we
are
sanctified
,
&c.
In
like
manner
,
&
according
to
the
tenour
of
these
Scriptures
,
the
word
before
spoken
of
,
John
1.1
.
was
made
flesh
,
John
1.14
.
and
thenceforth
was
called
Christ
the
Lord
,
Luk.
2.11
.
or
the
Lords
Christ
,
Luk.
2.26
.
As
is
witnessed
in
the
Song
of
Simeon
,
to
whom
it
was
revealed
by
the
holy
Spirit
,
that
he
should
not
see
death
untill
he
had
seen
the
Lords
Christ
,
who
taking
up
the
holy
Child
Jesus
(
or
the
word
made
flesh
)
into
his
armes
,
he
blessed
God
,
and
said
,
Lord
now
lettest
thou
thy
servant
depart
in
peace
according
to
thy
word
,
for
mine
eyes
have
seen
thy
Salvation
,
which
thou
hast
prepared
before
all
people
,
a
Light
to
lighten
the
Gentiles
,
and
the
Glory
of
thy
people
Israel
,
Luk.
2.26
,
27
,
28
,
29
,
30
,
31
,
32.
Thus
the
word
God
,
who
was
the
enlivener
,
&
enlightener
of
the
world
,
the
maker
and
sustainer
thereof
,
gave
being
both
of
light
and
life
to
the
natural
man
,
and
so
enlightned
every
man
that
comes
into
the
world
,
setting
up
a
light
in
him
,
a
candle
light
,
(
i.
e.
)
the
spirit
of
a
man
,
common
to
all
men
as
men
.
But
the
word
made
flesh
becoming
the
Messiah
,
which
is
by
interpretation
the
Christ
,
Joh.
1.41
.
opened
the
Mystery
of
Godliness
,
manifesting
God
in
the
flesh
,
according
to
that
in
1
Tim.
3.16
.
Without
controversie
great
is
the
mystery
of
Godliness
,
God
manifested
in
the
flesh
,
&c.
To
which
agrees
that
,
1
Joh.
1.2
.
For
the
life
was
manifested
,
and
we
have
seen
it
and
bear
witness
,
and
shew
unto
you
,
that
eternal
life
which
was
with
the
Father
,
and
was
manifested
unto
us
.
The
word
I
say
,
thus
in
fullness
of
time
,
becoming
flesh
,
became
therewith
the
Lords
Christ
,
or
the
Lords
anointed
,
or
the
holy
child
Jesus
,
Act.
4.26
,
27.
The
anointed
Saviour
,
and
hereby
brought
life
and
immortality
to
light
through
the
Godspel
,
2
Tim.
1.9
,
10.
manifested
by
his
appearing
,
Tit.
2.11
.
&
3.4
.
according
to
purpose
,
Eph.
1.9
.
and
promise
,
Tit.
1.2
.
from
the
foundation
of
the
world
,
&
accordingly
beleeved
on
&
expected
by
al
the
cloud
of
witnesses
from
Abel
forward
,
to
this
day
,
from
the
time
the
promise
was
given
,
Gen:
3.15
.
In
this
sense
and
as
thus
considered
Christ
is
said
to
be
come
a
light
into
the
World
,
John
12.46
.
I
am
come
a
light
into
the
world
,
to
what
end
?
Is
it
to
enlighten
every
man
,
that
cometh
into
the
world
?
Nay
,
but
that
whosoever
beleeveth
on
him
should
not
abide
in
darkness
,
agreeing
with
that
in
John
the
third
,
and
19.
Light
is
come
into
the
world
,
and
this
light
is
the
Son
of
God
,
whom
the
Father
hath
sent
,
that
whosoever
beleeveth
in
him
,
should
not
perish
but
have
everlasting
life
;
and
thus
is
he
the
light
of
the
world
,
John
8.12
.
As
one
whom
the
Father
hath
sent
,
John
7.29
.
and
sealed
,
John
6.17
.
and
anointed
,
Luk.
4.18
.
to
be
the
Covenant
to
the
people
,
and
light
to
the
Gentiles
according
to
the
prophecy
going
before
of
him
,
Isa.
42.1
,
6
,
7.
&
61.1
,
2
,
3.
Whereby
he
brought
in
another
life
,
&
another
light
into
the
world
,
diverse
from
that
which
was
given
to
the
world
,
or
set
up
in
every
man
,
that
comes
into
the
world
,
according
to
the
Terms
of
the
Covenant
,
whereof
himself
is
Mediator
,
Heb.
8.6
.
and
being
made
perfect
he
became
the
Author
of
eternal
Salvation
,
unto
all
them
that
obey
him
,
Heb.
5.9
.
Remembring
only
this
that
as
there
is
a
life
common
to
al
men
,
that
come
into
the
world
,
who
nevertheless
cannot
therewith
inherit
the
Kingdome
of
God
,
till
renewed
,
so
there
is
a
light
common
to
all
men
and
women
that
come
into
the
world
,
which
cannot
discern
the
things
of
the
Spirit
of
God
(
til
renewed
)
as
their
life
is
,
for
the
life
and
the
light
have
one
Original
.
7.
Obj.
Art
thou
so
foolishly
blind
,
as
not
to
see
thy
own
Babel
,
&
confusion
in
what
thou
hast
said
?
Is
not
Christ
,
and
the
word
one
?
How
then
dost
thou
in
thy
beastly
Nature
,
(
the
head
of
the
Serpent
reigning
in
thee
,
)
by
dividing
,
&
distinguishing
confound
the
truth
?
Answ.
O
that
there
were
given
to
these
people
an
ear
to
hear
,
and
an
heart
to
consider
the
things
that
differ
.
Let
him
that
reads
understand
,
though
I
be
nothing
,
yea
worse
then
so
,
I
passe
not
for
mans
day
;
my
judgement
is
with
the
Lord
in
this
matter
.
Only
it
will
not
be
amiss
,
to
give
a
brief
account
,
why
I
have
thus
distinguished
,
or
rather
taken
notice
of
the
distinction
,
which
the
Scripture
gives
of
God
the
word
;
by
whom
all
things
were
made
,
who
though
he
were
the
fountain
of
life
and
light
to
all
living
,
though
he
were
clothed
with
light
as
with
a
garment
,
yet
the
light
wherein
he
dwelt
was
unapproachable
,
1
Tim.
6.16
.
whom
the
Apostle
testifieth
,
no
man
hath
seen
,
nor
can
see
,
yea
,
though
he
were
in
the
world
,
and
the
world
was
made
by
him
,
yet
the
world
knew
him
not
,
but
to
the
world
he
was
invisible
,
though
he
made
it
,
and
gave
it
subsistence
,
and
being
,
as
is
witnessed
,
Acts
17.28
.
In
him
we
live
and
moove
and
have
our
being
,
even
our
creaturely
being
,
as
such
;
yet
was
he
invisible
to
us
,
while
such
notwithstanding
,
and
though
some
of
the
invisible
things
of
God
,
might
be
discerned
by
the
visible
things
of
the
creation
,
(
viz.
)
his
eternall
power
and
God-head
yet
he
,
the
Creator
and
maker
thereof
,
could
not
be
discovered
by
that
little
light
in
man
,
which
was
common
to
every
man
,
untill
the
word
was
promised
to
be
made
flesh
,
Gen.
3.15
.
in
the
seed
of
the
woman
,
who
was
break
to
the
Serpents
head
.
And
this
is
borne
witnesse
unto
by
our
Lord
Jesus
Christ
himselfe
,
John
1.18
.
No
man
hath
seen
God
at
any
time
.
As
they
who
came
to
see
whether
Christ
were
risen
,
John
20.3
.
They
saw
the
napkin
which
had
been
about
his
head
,
and
the
linnen
cloathes
wrapped
together
,
sufficient
to
demonstrate
,
at
least
that
he
,
whom
they
sought
was
not
there
(
if
not
also
to
testify
that
he
was
risen
)
but
him
that
had
layn
there
,
and
was
risen
,
this
,
those
things
cold
not
discover
,
this
was
reserved
to
his
owne
appearance
,
vers.
15
,
16.19
,
20.
So
though
upon
the
account
of
the
common
enlightning
which
every
man
and
woman
which
cometh
into
the
world
,
receives
from
God
the
former
and
maker
of
them
,
which
light
they
receive
together
,
with
the
principle
of
their
naturall
life
,
which
light
and
life
as
they
are
both
one
in
the
Author
and
fountain
thereof
,
John
1.4
.
So
are
they
both
one
in
the
subject
thereof
.
As
James
Naylor
himselfe
acknowledgeth
in
his
Answer
to
certaine
Queries
in
a
book
called
Strength
in
Weaknesse
,
mentioned
before
Page
24.
line
the
first
.
Yet
this
little
light
in
man
is
so
far
from
being
the
powerfull
word
of
faith
,
which
was
in
the
beginning
,
and
by
which
all
things
were
created
,
I
say
,
it
is
so
far
from
being
it
,
That
it
cannot
discover
who
,
or
what
it
is
,
that
's
spoken
of
the
napkin
and
the
graves
cloathes
.
It
may
see
,
some
of
the
visible
things
of
God
,
and
there
by
somewhat
of
that
which
is
invisible
,
but
him
that
is
invisible
they
can
never
see
,
till
he
manifest
himself
,
for
no
man
ever
saw
him
or
shall
see
him
,
since
the
transgression
but
as
the
word
made
flesh
,
Jo:
1.14
.
manifested
in
the
flesh
,
1
Tim.
3.16
.
as
revealed
in
the
Sonne
,
John
1.18
.
and
by
him
manifested
unto
his
Witnesses
,
1
John
1.2
.
according
to
that
blessed
testimony
among
others
,
2
Cor.
4.6
.
God
who
commanded
light
to
shine
out
of
darknesse
,
hath
shined
in
our
hearts
,
the
light
of
the
knowledge
of
the
glory
of
God
in
the
face
of
Jesus
Christ
,
which
no
man
can
see
,
but
as
he
receives
another
life
,
John
3.3
.
and
light
,
for
the
life
and
the
light
are
one
.
For
this
very
reason
:
Because
I
have
observed
the
enemy
to
hide
himselfe
in
this
bush
,
and
here
to
lay
his
Ambuscado's
to
take
persons
at
unawares
,
and
to
cast
his
net
over
them
,
blundering
and
confounding
by
tearmes
the
Truth
it selfe
,
under
shadowy
expressions
not
obvious
to
the
first
view
of
every
reader
:
Because
Christ
is
called
the
light
of
the
world
,
therefore
where
light
is
spoken
of
,
there
Christ
is
applyed
to
be
hee
,
or
if
under
these
expressions
,
The
light
is
but
one
in
all
,
Are
there
more
lights
then
one
?
Shew
any
other
light
,
&c.
Not
heeding
that
,
which
is
testifyed
of
the
Word
,
that
while
he
was
hid
in
God
,
(
though
he
bore
up
the
Pillars
of
all
the
Creation
,
as
being
made
by
him
,
and
existing
in
him
,
though
he
was
light
and
life
to
all
beings
,
according
to
their
capacities
,
besparkling
all
with
rayes
or
Candles
,
as
their
maker
and
Creator
)
yet
untill
a
body
was
prepared
him
,
and
he
made
flesh
,
thereby
becoming
the
seed
of
the
Woman
,
and
fulfilling
therein
that
promise
,
which
had
been
a
word
of
faith
to
the
Beleevers
,
throughout
all
ages
,
who
all
dyed
in
faith
,
having
not
received
the
promise
,
but
saluted
it
,
as
that
which
they
saw
,
and
kissed
it
,
and
rejoyced
in
it
,
as
Abraham
did
,
who
saw
him
,
the
Word
,
that
was
to
be
made
flesh
,
and
was
glad
.
I
say
,
till
the
word
was
thus
imbodyed
in
flesh
,
or
considered
as
such
,
and
so
to
be
seen
and
beleeved
on
,
there
was
no
such
thing
as
Christ
,
a
Light
to
the
Gentiles
,
other
then
in
promise
.
I
say
,
Christ
,
as
the
Lords
Christ
,
or
Christ
the
Lord
,
according
to
those
testimonies
before
mentioned
in
Luke
2.11.28.32
.
for
as
he
was
Manifested
in
the
flesh
,
he
was
thus
stiled
.
Of
whom
it
is
thus
said
,
He
which
hath
the
Sonne
hath
life
,
and
he
which
hath
not
the
Sonne
of
God
hath
not
life
(
which
is
true
of
Light
,
for
the
life
and
light
are
one
,
Eph.
5.14
.
and
promiscuously
put
one
for
another
)
which
light
and
life
is
no
other
way
attained
but
by
a
persons
being
borne
againe
,
John
3.3
.
by
receiving
,
i.e.
by
beleeving
on
the
Lord
Jesus
Christ
.
For
to
as
many
as
beleeved
on
him
,
to
them
he
gave
power
,
priviledge
,
or
prerogative
,
to
be
made
the
Sons
of
God
,
even
to
as
many
as
beleeve
in
his
name
,
which
were
borne
not
of
Bloud
,
nor
of
the
Flesh
,
nor
of
the
will
of
Man
,
but
of
God
,
John
1.12
,
13.
The
Children
of
the
first
Birth
with
their
life
and
light
cannot
enter
into
the
kingdome
of
God
,
nay
they
cannot
see
the
kingdome
of
God
,
1
Cor.
2.14
.
John
3.3.5
,
6.
Except
they
be
borne
againe
,
i.
e.
from
above
of
the
Spirit
.
But
the
new-borne
,
they
which
beleeving
receive
Christ
,
or
receive
Christ
by
beleeving
,
those
are
they
whose
hearts
God
purifyes
by
faith
,
Act.
15.9
.
renewing
them
in
the
Spirit
of
their
mind
,
Eph.
4.23
.
by
the
washing
of
Regeneration
,
and
Renewing
of
the
holy
Spirit
,
Tit.
3.5
,
6
,
7.
which
he
shedds
on
them
abundantly
through
Jesus
Christ
our
Saviour
,
justifying
them
by
his
grace
,
that
they
may
be
made
heires
according
to
the
hope
of
eternall
life
.
With
this
new-life
comes
in
the
true
light
of
the
renewed
Man
,
who
till
then
is
dead
,
as
in
opposition
to
life
,
and
darke
,
as
in
opposition
to
light
,
notwithstanding
he
be
both
alive
and
enlightned
by
the
fountaine
of
life
as
a
branch
of
the
naturall
Creation
.
[
1
John
2.8
.
Eph.
2.5
.
&
5.8
.
John
1.3
,
4.
]
Hitherto
touching
the
first
Assertion
or
Proposition
,
and
the
proofe
thereof
.
Secondly
,
It
is
further
affirmed
touching
the
little
Light
,
which
shines
in
the
dark
heart
,
viz.
That
it
is
the
word
of
Faith
,
the
Apostle
exhorted
to
take
heed
unto
,
Rom.
10
,
6
,
7
,
8.
2d
Reply
.
I
cannot
with
more
clearenesse
proceed
in
the
Examination
of
what
is
here
alledged
from
Rom.
10.
Then
set
downe
the
words
of
the
Scripture
it selfe
,
which
is
cited
for
proofe
thereof
,
that
the
Reader
may
have
the
clearer
view
thereof
.
The
words
are
these
,
viz.
But
the
Righteousnesse
which
is
of
faith
speaketh
on
this
wise
,
Say
not
in
thine
heart
,
Who
shall
ascend
into
Heaven
,
that
is
,
to
bring
Christ
downe
from
above
,
or
who
shall
descend
into
the
deep
,
that
is
,
to
bring
up
Christ
againe
from
the
dead
:
but
what
saith
it
,
the
word
is
nigh
thee
,
in
thy
mouth
,
and
in
thy
heart
,
that
is
the
word
of
faith
,
which
we
preach
.
Having
presented
the
Reader
with
the
sight
of
the
Scripture
produced
for
Evidence
,
I
need
say
no
more
then
this
,
It
doth
not
prove
the
thing
for
which
it
is
brought
.
Let
him
that
reads
consider
,
whether
there
be
one
word
therein
,
which
mentions
the
little
light
,
which
shines
in
the
darke
heart
,
or
calls
that
little
light
the
word
of
Faith
,
or
exhorts
to
take
heed
thereunto
as
being
it
.
Now
if
the
Scripture
quoted
for
proofe
proves
not
the
thing
,
as
it
plainely
appeares
,
it
doth
not
.
Where
is
he
that
made
the
Chalenge
to
all
the
Citie
of
London
,
to
prove
that
any
thing
is
(
by
these
men
)
spoken
or
declared
,
but
what
the
Scriptures
beare
witnesse
unto
the
same
?
or
if
it
be
said
,
that
the
Apostle
meanes
the
little
light
,
which
shines
in
the
darke
heart
,
when
he
speakes
of
the
word
of
faith
,
which
is
nigh
,
both
in
the
mouth
and
heart
.
I
must
say
to
this
,
as
before
in
the
former
Case
,
Meanings
are
by
some
approved
,
while
as
yet
they
are
under
Judgement
and
condemnation
by
others
,
as
I
have
already
instanced
in
the
Answer
to
the
4th
Objection
.
Inasmuch
therefore
as
this
appeares
(
as
the
former
to
be
asserted
)
without
proofe
,
for
that
this
Scripture
doth
not
at
all
mention
,
the
little
Light
,
which
is
said
to
shine
in
the
dark
heart
,
nor
calls
it
the
word
of
faith
,
nor
exhorts
to
take
heed
unto
it
as
such
,
nor
useth
no
such
phrase
,
as
by
reading
the
words
will
appeare
.
Further
answer
is
not
requisite
to
be
given
to
it
,
then
to
say
,
It
is
an
ungrounded
and
an
unproved
opinion
.
Object
.
But
what
may
the
Apostle
intend
by
the
word
of
faith
,
which
he
saith
is
in
the
heart
,
and
in
the
mouth
,
and
infers
to
be
a
saying
of
Moses
,
Deut:
30.14
.
where
the
like
words
are
used
,
if
it
be
not
the
light
which
shines
in
the
dark
heart
,
what
other
thing
can
it
be
?
Answ.
It
is
evident
that
the
Apostle
treating
about
the
Righteousnesse
of
the
Law
,
and
the
Righteousnesse
of
faith
,
asserts
in
the
4th
verse
of
the
10th
of
Rom.
That
Christ
is
the
end
of
the
Law
for
Righteousnesse
to
every
one
that
beleeveth
,
alledging
that
Moses
describeth
the
Righteousnesse
,
which
is
of
the
Law
,
that
the
man
which
doth
those
things
shall
live
by
them
.
Doe
and
live
.
And
this
was
according
to
the
Tenour
of
the
Law
written
on
the
heart
of
man
from
the
Creation
.
It
was
no
new
thing
that
he
Commanded
them
,
but
the
same
repeated
;
which
was
engraven
on
their
hearts
before
,
viz.
That
they
should
love
the
Lord
,
and
serve
him
;
which
was
the
end
of
their
Creation
:
Of
which
much
hath
been
spoken
in
the
former
part
.
Alluding
to
this
passage
of
Moses
,
the
Apostle
useth
the
like
forme
of
speech
,
that
as
the
Children
of
the
first
Covenant
,
had
the
Law
of
that
Covenant
written
not
only
on
tables
of
stone
,
but
also
on
the
fleshly
tables
of
their
hearts
,
as
appeares
,
Rom.
2.15
.
So
the
Children
of
the
new
Covenant
might
have
the
Law
of
the
new
Covenant
,
speaking
to
them
in
the
like
sort
;
the
heires
of
righteousnesse
or
the
children
of
faith
might
heare
the
righteousnesse
of
faith
speaking
to
them
on
this
wise
;
viz.
Say
not
in
thine
heart
,
who
shall
ascend
into
heaven
to
bring
downe
Christ
from
above
,
or
who
shall
descend
into
the
deepe
,
to
bring
up
Christ
againe
from
the
dead
:
But
what
saith
it
?
The
word
is
nigh
thee
,
in
thy
mouth
,
and
in
thy
heart
.
Quest.
Nigh
thee
,
nigh
who
?
Ans.
Even
nigh
unto
thee
,
in
thy
mouth
,
and
in
thy
heart
.
Quest.
Whose
mouth
,
and
whose
heart
?
Ans.
Not
every
mans
mouth
,
and
every
mans
heart
,
but
in
thy
mouth
,
and
in
thy
heart
,
who
art
a
Beleever
.
Quest.
What
Word
is
that
?
Ans.
The
Word
of
Promise
,
the
Word
of
Faith
,
which
we
preach
.
Quest.
What
Word
is
that
,
which
you
preach
?
Ans.
That
which
saith
,
If
thou
shalt
confesse
with
thy
mouth
the
Lord
Jesus
,
and
shalt
beleeve
in
thine
heart
,
that
God
raised
him
from
the
dead
,
thou
shalt
be
saved
.
This
is
the
Word
of
faith
,
which
is
in
thy
mouth
,
and
in
thy
heart
:
and
on
this
wise
the
Righteousnesse
of
faith
speakes
;
For
with
the
heart
man
beleeveth
to
Righteousnesse
,
and
with
the
mouth
confession
is
made
unto
salvation
;
for
the
Scripture
saith
,
Whosoever
beleeveth
on
him
,
shall
not
be
ashamed
.
Thus
the
word
of
Faith
,
or
Law
of
Righteousnesse
is
near
unto
the
Children
of
faith
,
the
heires
of
salvation
,
even
in
their
mouthes
,
and
in
their
hearts
.
The
Law
of
the
new
Covenant
is
a
word
nigh
unto
the
Children
of
that
Covenant
,
even
to
as
many
as
beleeve
,
and
are
of
the
faith
of
Abraham
,
the
faith
,
which
is
of
the
Operation
of
God
.
And
these
not
as
in
the
schoole
of
Moses
,
hearing
the
voyce
,
(
which
hath
thundrings
and
earth-quakes
)
saying
doe
and
live
,
or
the
man
that
doth
them
shall
live
in
them
,
and
Cursed
be
every
one
,
that
abideth
not
in
every
thing
,
that
is
written
in
the
Law
to
doe
them
:
But
the
word
of
Faith
speaks
on
this
wise
,
This
is
the
worke
of
God
,
that
ye
beleeve
on
him
,
whom
he
hath
sent
.
As
those
who
are
marryed
to
another
Husband
,
that
they
may
bring
forth
fruit
to
God
,
even
fruites
of
righteousnesse
,
which
are
by
Jesus
Christ
unto
the
glory
and
praise
of
God
;
serving
him
without
feare
in
righteousnesse
and
holinesse
all
the
dayes
of
their
lives
:
who
having
restored
their
soules
,
leades
them
in
pathes
of
righteousnesse
for
his
names
sake
;
being
to
them
in
stead
of
Broad
Rivers
and
Streames
,
writing
his
Law
in
their
hearts
,
putting
his
holy
feare
therein
,
having
Circumcised
their
hearts
,
Calling
them
to
his
foote
,
and
keeping
them
there
,
leading
them
(
though
blinde
)
in
wayes
they
knew
not
,
who
orders
their
goings
that
their
footsteps
slide
not
.
So
that
his
Word
is
nigh
them
,
(
I
say
nigh
unto
those
,
who
are
borne
from
above
,
and
are
the
Children
of
the
new
Covenant
,
)
viz.
in
their
heart
,
and
in
their
mouth
,
even
the
word
of
faith
of
which
the
Scripture
speakes
.
But
not
so
to
every
man
:
nor
is
the
little
Light
,
which
shines
in
every
dark
heart
,
this
word
of
faith
:
nor
is
this
word
of
faith
or
Law
of
the
new
Covenant
nigh
to
any
person
,
viz.
in
the
mouth
,
and
in
the
heart
,
but
only
to
those
that
beleeve
,
as
the
scope
of
this
Scripture
discovers
;
and
then
,
and
not
till
then
is
it
a
Scripture
fulfilled
on
such
,
and
not
on
others
,
who
,
till
they
receive
Life
and
Light
through
beleeving
on
the
Lord
Jesus
,
are
really
destitute
of
both
,
1
John
5.12
.
He
which
hath
the
Sonne
hath
life
,
and
he
which
hath
not
the
Sonne
of
God
hath
not
life
,
which
is
true
of
light
also
,
for
it
hath
been
acknowledged
already
,
that
the
light
and
life
are
one
.
I
shall
now
proceed
to
the
third
Assertion
,
touching
the
light
in
every
man
,
viz.
That
it
is
the
unction
of
the
holy
one
,
&c.
Thirdly
,
I
finde
it
affirmed
touching
the
little
light
in
every
man
,
which
shines
in
the
dark
heart
,
That
it
is
the
unction
of
the
holy
one
given
of
the
Father
,
whereby
we
need
not
to
teach
one
another
,
but
as
the
anoynting
teacheth
us
,
which
is
truth
and
no
lye
.
Reply
.
Here
being
no
Scripture
cited
for
the
proofe
of
this
Assertion
,
but
certaine
words
of
the
Scripture
made
use
of
.
It
doth
appeare
to
me
to
have
Reference
to
that
passage
of
the
Apostle
,
1
John
2.27
.
I
know
not
what
other
place
properly
to
referre
them
unto
for
proofe
.
I
shall
therefore
recite
these
words
,
and
compare
them
with
what
is
here
affirmed
touching
the
light
in
every
man
,
or
the
little
light
which
shineth
in
the
dark
heart
,
viz.
verse
20.
But
ye
have
an
unction
of
the
holy
one
,
and
ye
know
all
things
.
Vers.
27.
But
the
anoynting
which
ye
have
received
of
him
abideth
in
you
:
and
ye
need
not
that
any
man
teach
you
,
but
as
the
same
anoynting
teacheth
you
of
all
things
,
and
is
truth
,
and
is
no
lye
.
If
this
be
the
Scripture
passage
intended
for
proofe
,
and
beside
this
I
know
none
other
.
Then
I
affirme
(
as
of
the
former
)
that
it
speaks
not
at
all
to
the
thing
,
which
is
under
consideration
;
for
how
doth
it
appeare
,
that
the
little
light
,
which
shineth
in
the
dark
heart
of
every
man
is
the
Vnction
of
the
holy
one
,
given
of
the
Father
,
whereby
we
need
not
teach
one
another
,
&c.
I
say
how
doth
it
appeare
that
this
is
spoken
of
that
little
light
,
as
being
that
Vnction
,
when
there
is
not
so
much
as
one
word
mentioning
that
little
light
,
at
all
,
in
this
entire
passage
of
Scripture
,
nor
any
other
that
I
doe
know
of
?
If
there
be
any
,
I
wish
it
were
produced
:
nor
can
it
satisfie
to
say
its
meant
so
,
for
meanings
have
received
their
sentence
already
in
the
former
branch
.
Nay
,
the
contrary
is
evident
,
that
the
Apostle
is
so
farre
from
speaking
of
the
Light
in
every
man
,
and
calling
it
the
Vnction
of
the
holy
one
given
of
the
Father
,
&c.
That
he
speakes
of
that
holy
Anoynting
,
which
they
to
whom
he
there
writes
,
viz.
the
little
children
,
the
young
men
,
and
the
fathers
,
were
made
partakers
of
,
viz
whose
sins
were
forgiven
for
his
names
sake
,
and
who
had
knowne
the
Father
,
and
overcome
the
wicked
one
,
1
John
2.12
,
13.
Such
as
in
whom
the
darknesse
was
past
,
and
the
true
light
now
shined
,
vers.
8.
These
were
they
who
had
received
the
Vnction
from
the
holy
one
,
and
did
know
all
things
,
the
anoynting
which
they
having
received
abideth
in
them
,
according
to
that
which
was
promised
,
John
14.16
.
Even
the
Spirit
of
truth
,
who
was
to
abide
for
ever
with
them
to
whom
he
should
be
given
,
vers.
27.
who
being
come
should
teach
them
all
things
,
vers.
26.
To
the
persons
,
who
through
beleeving
were
borne
againe
,
not
of
blood
,
nor
of
the
will
of
the
flesh
,
nor
of
the
will
of
man
,
but
of
God
,
who
(
as
little
children
)
had
obtained
Remission
of
sinnes
for
his
names
sake
(
as
young
men
)
had
overcome
the
wicked
one
,
(
as
fathers
)
had
knowne
him
from
the
beginning
:
I
say
,
to
such
as
these
are
,
and
of
such
as
these
are
,
this
Scripture
gives
Testimony
,
that
they
had
received
the
Vnction
of
the
holy
one
,
i.
e.
the
Spirit
of
truth
,
which
should
lead
them
into
all
truth
,
and
teach
them
all
things
,
and
abide
with
them
for
ever
,
according
to
the
promise
of
Christ
,
John
14.16
,
17
,
26.
John
16.13
,
14
,
15.
Which
Vnction
of
the
holy
one
(
i.
e.
the
Spirit
of
truth
)
is
not
a
light
in
every
one
,
shining
in
the
darke
heart
,
and
teaching
them
all
things
;
but
is
so
in
such
only
as
doe
beleeve
,
for
to
as
many
as
received
him
to
them
he
gave
the
priviledge
of
Sonneship
.
And
because
they
were
Sonnes
,
he
sent
forth
the
Spirit
of
his
Sonne
into
their
hearts
crying
Abba
Father
,
Gal.
4.6
.
Which
is
not
the
state
or
case
of
every
one
,
as
is
evident
;
for
all
men
have
not
the
faith
,
2
Thes.
3.2
.
Without
which
men
cannot
be
the
Children
of
God
,
Gal.
3.7
,
26
,
28.
nor
receive
the
Vnction
of
the
holy
one
,
so
as
not
to
need
any
one
to
teach
them
,
but
as
the
anoynting
teacheth
them
.
Object
.
The
words
by
thee
first
repeated
(
as
taken
out
of
the
booke
called
Mans
returne
)
mention
not
these
words
(
viz.
Every
one
)
but
only
the
little
light
which
shineth
in
the
darke
heart
.
Where
the
words
Every
one
,
doe
not
follow
,
notwithstanding
thou
doest
often
mention
them
,
as
if
they
were
there
expressed
.
Answ.
1.
To
speake
roundly
and
plainly
to
the
Principle
.
That
which
is
said
of
the
little
light
,
which
shines
in
the
dark
heart
,
as
being
the
powerfull
word
of
faith
,
or
as
being
the
Vnction
of
the
holy
one
,
&c.
is
true
of
it
,
as
it
is
in
every
one
,
or
is
not
true
of
it
,
at
all
in
any
one
,
according
to
this
Principle
,
which
saith
,
The
Light
is
but
one
in
all
.
2
That
Christ
is
the
light
which
hath
enlightned
every
one
that
comes
into
the
world
.
Thou
that
hatest
this
light
,
thou
hast
it
,
to
this
the
current
of
these
writings
give
testimony
,
and
in
particular
this
very
Author
of
mans
returne
hath
these
words
(
viz.
)
[
Fox
way
to
the
Kingdome
,
Pages
1.6
.
]
All
you
enslaved
Captives
of
Babylon
hearken
diligently
to
Jesus
Christ
the
light
which
lets
you
see
the
evill
of
your
hearts
to
be
guided
by
it
,
&c.
[
Mans
Returne
,
Page
26.
]
Every
one
minde
your
conditions
,
see
what
guides
your
mindes
,
for
the
Kingdome
of
Christ
is
within
you
,
and
that
is
the
light
which
lets
you
see
the
evill
of
your
hearts
,
[
Page
27.
]
O
thou
enslaved
soule
under
the
power
of
Babylon
,
in
thee
,
come
forth
minde
the
light
in
thee
,
which
is
the
sure
word
of
Prophecy
,
whereunto
ye
do
well
to
take
heed
,
2
Pet.
1.19
.
By
which
severall
passages
it
is
evident
,
that
the
light
which
enlightneth
every
one
is
the
little
light
which
shines
in
the
dark
heart
of
every
one
,
and
is
so
intended
even
by
this
Author
,
as
by
others
,
and
accordingly
so
applyed
and
spoken
to
.
Object
.
Doth
not
the
Scripture
say
,
1
Cor.
12.7
.
The
manifestation
of
the
Spirit
is
given
to
every
man
to
profit
withall
.
How
then
dost
thou
restraine
it
to
some
men
,
as
thou
hast
done
?
Answ.
It
is
evident
that
all
have
not
the
Spirit
of
Christ
,
Rom.
8.9
.
If
any
man
have
not
the
Spirit
of
Christ
,
he
is
none
of
his
,
and
Jude
doth
testifie
of
some
persons
,
that
they
are
sensuall
,
haveing
not
the
Spirit
,
vers
,
19.
Therefore
the
Apostle
speaking
of
the
manifestation
of
the
Spirit
which
was
given
forth
in
the
Church
of
Corinth
,
in
the
diversity
of
its
gifts
,
the
differences
of
administration
,
and
the
diversity
of
operations
:
To
one
was
given
a
word
of
Wisedome
,
to
another
a
word
of
Knowledge
,
to
another
faith
,
to
another
the
gifts
of
healing
,
to
another
the
working
of
miracles
,
to
another
Prophecy
,
to
another
discerning
of
Spirits
,
to
another
kindes
of
tongues
,
to
another
interpretations
of
tongues
.
Now
all
these
were
divers
manifestations
of
the
Spirit
,
in
that
Church
of
Corinth
diversly
distributed
,
and
divided
to
every
man
severally
,
vers.
11.
Now
all
these
worketh
that
one
and
the
selfe
same
spirit
divideing
to
everyman
severally
as
he
will
;
as
appeares
vers.
28
,
29
,
30.
Now
God
hath
set
some
in
the
Church
,
&c.
Are
all
Apostles
?
are
all
Prophets
?
are
all
Teachers
?
are
all
Workers
of
miracles
?
have
all
Gifts
of
healing
?
doe
all
speake
with
tongues
?
doe
all
interpret
?
By
which
it
doth
appear
,
that
the
manifestation
of
the
Spirit
,
as
it
was
different
,
so
it
was
differently
distributed
,
and
is
restrained
to
some
Persons
,
v.
30.
have
all
?
doe
all
?
are
all
?
&c.
And
the
word
(
every
man
)
in
the
7.
verse
,
is
explained
by
the
same
words
(
every
Man
)
in
the
11.
vers
.
And
the
end
of
this
distribution
of
the
Spirit
,
or
manifestation
of
the
Spirit
is
given
to
no
man
for
himselfe
,
but
it
is
to
every
man
to
profit
withall
,
to
edify
and
build
up
,
and
doe
service
in
the
body
,
as
an
hand
,
foot
or
eye
,
or
some
other
member
of
the
body
,
according
to
the
similitude
of
a
body
used
in
that
Scripture
,
not
that
the
Spirit
or
the
manifestation
of
the
Spirit
is
given
to
every
man
(
i.
e.
)
to
every
individuall
Person
;
Forasmuch
as
some
men
are
sensuall
having
not
the
Spirit
;
therefore
not
the
manifestation
thereof
,
for
there
can
be
no
manifestation
where
the
thing
it selfe
is
not
.
But
the
Spirit
himselfe
,
dividing
to
every
man
severally
,
as
he
please
,
gives
forth
his
manifestation
to
every
man
for
the
profit
and
benefit
of
others
;
for
to
that
end
were
those
manifestations
set
in
the
Church
,
and
given
to
severall
Persons
of
the
Church
,
for
the
use
and
benefit
of
the
whole
:
and
so
is
this
Scripture
to
be
understood
(
i.
e
)
the
manifestation
of
the
Spirit
to
whatsoever
it
be
,
and
to
whomsover
it
is
given
,
it
is
given
them
for
edification
and
profit
of
others
.
The
Spirit
it selfe
may
be
given
to
a
Person
for
himselfe
to
bear
witnesse
with
him
,
to
be
his
evidence
or
Testimony
in
things
partaining
to
himselfe
,
Rom.
8.16.26
.
and
in
1
Cor.
2.12
.
Now
we
have
received
the
Spirit
which
is
of
God
,
that
we
might
know
the
things
which
are
freely
given
to
us
of
God
.
But
when
God
is
pleased
to
give
to
any
Person
the
manifestation
of
his
Spirit
in
a
word
of
Wisedome
,
a
word
of
Knowledge
,
in
gifts
of
healing
,
or
workes
of
miracles
,
tongues
,
or
Prophesies
;
these
and
such
as
these
are
given
for
to
profit
others
withall
,
rather
then
the
Persons
themselves
to
whom
they
are
distributed
;
and
so
it
is
witnessed
in
the
place
before
named
;
which
discovers
the
end
of
the
Spirits
manifestation
,
(
viz.
)
to
profit
withall
.
The
Fourth
branch
of
what
is
asserted
touching
the
little
light
which
shines
in
the
dark
heart
is
next
to
be
considered
.
Fourthly
,
I
finde
that
it
is
affirmed
touching
the
little
light
which
shines
in
the
dark
heart
.
That
it
is
the
sure
word
of
Prophesie
whereunto
ye
do
well
to
take
heed
,
2
Pet.
1.19
.
Reply
,
To
make
tryall
of
the
truth
of
what
is
affirmed
,
it
is
necessary
to
examine
the
Scripture
to
see
whether
it
intermeddle
in
this
matter
which
it
is
brought
to
bear
witnesse
unto
(
viz.
)
the
little
light
which
shines
in
the
dark
heart
of
every
man
;
whether
that
be
the
sure
word
of
Prophesie
here
mentioned
,
the
Scripture
words
are
these
;
We
have
also
a
sure
word
of
Prophesie
whereunto
,
ye
doe
well
,
that
ye
take
heed
as
unto
a
light
that
shineth
in
a
dark
place
,
untill
the
day
dawn
,
and
the
day
starr
arise
in
your
hearts
.
Knowing
this
,
First
,
that
no
Prophesie
of
the
Scripture
is
of
any
private
Interpretation
.
For
the
Prophesie
came
not
in
old
time
by
the
will
of
man
but
holy
men
of
God
spake
as
they
were
mooved
by
the
holy
Spirit
.
In
this
portion
of
Scripture
it
may
apparrantly
be
discerned
that
the
Apostle
doth
not
say
of
the
little
light
,
which
shines
in
the
dark
heart
that
it
's
the
sure
word
of
Prophesie
.
For
there
is
no
such
word
in
this
Text
as
the
little
light
shineing
in
the
darke
heart
;
and
therefore
so
to
affirme
and
to
bring
this
Scripture
for
proofe
,
is
to
wrong
the
Scripture
,
except
it
can
be
made
forth
that
it
ought
to
be
so
understood
and
that
that
is
the
true
and
proper
meaning
thereof
,
which
neverthelesse
would
fall
under
reproofe
as
centring
in
a
meaning
,
a
thing
by
them
so
branded
with
reproach
,
of
which
mention
hath
been
made
before
.
But
as
it
s
not
exprest
in
the
words
of
the
Apostle
,
so
it
will
be
found
,
not
to
be
meant
or
intended
as
spoken
of
the
little
light
shining
in
mans
darke
heart
,
a
being
the
sure
word
of
Prophesie
in
this
place
mentioned
,
for
it
's
evident
the
Apostle
speaks
of
the
word
of
Prophesie
contained
in
the
Scriptures
,
as
himselfe
explaines
himselfe
as
may
appear
by
considering
the
words
and
the
scope
thereof
.
For
the
Apostle
Peter
knowing
that
hee
must
shortly
put
of
his
Tabernacle
(
as
our
Lord
Jesus
Christ
had
shewed
him
)
vers.
14.
endeavors
the
establishment
of
the
scattered
Saints
in
the
doctrine
of
the
power
and
comeing
of
our
Lord
Jesus
Christ
15.16
.
and
this
he
doth
by
two
Arguments
.
One
drawne
from
the
testimony
of
himselfe
and
others
who
were
eye
witnesses
of
his
Majesty
when
he
received
from
God
the
Father
,
honour
and
glory
,
when
there
came
a
voice
to
him
,
from
the
excellent
glory
,
which
voice
they
heard
when
they
were
with
him
on
the
holy
Mount
,
Matth.
17.
the
8.
first
verses
,
to
which
John
might
referre
.
John
1.14
.
The
other
argument
to
establish
and
confirme
them
in
the
present
truth
(
i.
e.
)
the
power
and
comeing
of
our
Lord
Jesus
was
drawne
from
the
Testimony
of
the
Prophets
,
in
the
holy
Scriptures
,
and
therefore
adds
,
vers.
19.20
,
21.
19.
We
have
also
a
more
sure
word
of
Prophesie
,
whereunto
you
doe
well
that
ye
take
heed
as
unto
a
light
that
shineth
in
a
dark
place
untill
the
day
dawne
,
and
the
day-starr
arise
in
your
hearts
;
20.
Knowing
this
first
,
that
no
Prophesie
of
the
Scripture
is
of
any
private
interpretation
.
21.
For
the
Prophesie
came
not
,
in
old
time
,
by
the
will
of
man
;
So
that
it
is
evident
that
the
more
sure
word
of
Prophesie
,
which
he
exhorts
them
to
take
heed
unto
,
is
the
prophesie
of
the
Scripture
,
or
Scriptures
of
the
Prophets
;
which
agree
with
and
confirm
this
thing
which
he
was
an
eye
and
ear
witness
of
,
and
had
declared
unto
them
(
viz.
)
the
power
and
comeing
of
our
Lord
Jesus
,
to
which
agrees
that
which
is
testified
.
In
1
Pet.
10
,
11
,
12.
and
more
particularly
that
of
Paul
,
who
confirmed
his
doctrine
.
By
the
like
Testimony
,
Acts
26.22.23
.
witnessing
both
to
small
and
great
,
saying
none
other
things
then
those
which
the
Prophets
and
Moses
did
say
,
should
come
.
From
whence
it
plainly
appears
,
that
as
the
Apostle
would
confirme
them
in
the
truth
,
of
what
he
had
testified
touching
the
power
and
comeing
of
our
Lord
Jesus
,
by
telling
them
what
he
and
others
had
both
heard
and
seen
when
they
were
with
him
on
the
holy
mount
;
where
they
were
eye-witnesses
of
his
Majesty
,
and
heard
the
voice
which
gave
testimony
from
heaven
touching
him
.
Yet
for
further
confirmation
of
them
in
this
truth
he
referrs
them
to
the
concurrent
testimony
of
the
Prophets
,
and
to
that
more
sure
word
of
Prophesie
contained
in
the
holy
Scriptures
,
with
this
connexion
,
(
Also
)
we
have
also
a
more
sure
word
of
Prophesie
;
besides
my
Testimony
,
ye
have
the
testimony
of
the
Prophets
,
in
the
words
of
their
prophesie
;
which
he
modestly
proposeth
;
as
of
more
weight
to
them
then
his
report
might
be
unto
them
,
from
what
he
had
either
heard
or
seen
;
And
therefore
adds
not
only
,
we
have
a
sure
word
of
Prophesie
,
but
a
more
sure
word
of
Prophesie
and
strengthens
that
saying
by
what
followes
(
viz.
)
Knowing
that
no
Prophesie
of
the
Scripture
is
of
any
private
interpretation
,
for
the
Prophesie
came
not
in
old
time
,
by
the
will
of
man
but
holy
men
of
God
spake
as
they
were
moved
by
the
holy
Spirit
which
Testimony
being
founded
upon
the
Scriptures
,
he
might
,
in
relation
to
their
beliefe
thereof
,
call
it
a
more
sure
word
,
as
to
them
.
And
if
it
be
but
remembred
,
that
he
being
an
Apostle
of
the
circumcision
,
Gal.
2.7
,
8
,
(
as
James
also
was
)
among
whom
the
Prophesies
of
the
Scriptures
were
of
great
esteem
;
as
appears
by
our
Lord
himselfe
,
who
so
reports
of
them
;
and
sends
them
thither
for
Testimony
of
him
.
John
5.39
.
To
which
Paul
also
appeales
,
Acts
26.22
.
As
Peter
in
like
manner
doth
after
the
effusion
of
the
holy
Spirit
.
In
the
2.
of
the
Acts
30.
Acts
3.20
.
to
25.
Acts
10.43
.
Considering
him
I
say
as
an
Apostle
of
the
circumcision
and
these
scattered
strangers
to
whom
he
writes
,
to
be
such
who
are
called
by
James
the
twelve
Tribes
scattered
abroad
;
among
whom
the
writings
of
the
Prophets
had
been
so
greatly
esteemed
it
was
more
to
the
believing
Jewes
who
were
in
the
dispertion
to
finde
it
written
in
the
Scriptures
of
the
Prophets
,
beside
what
Peter
the
Apostle
both
heard
and
saw
,
then
if
they
had
only
received
it
upon
his
Evidence
and
Testimony
Therefore
it
is
an
additionall
and
concurrent
Testimony
.
Also
a
more
sure
word
of
the
Prophets
(
As
if
he
had
said
)
ye
have
not
only
my
word
,
though
I
have
told
you
both
what
we
have
heard
,
and
were
eye
witnesses
of
:
But
we
have
Also
the
Testimony
of
the
Prophets
,
whose
word
of
Prophesie
is
by
inspiration
of
God
;
for
holy
men
of
God
spake
as
they
were
moved
by
the
holy
Spirit
;
thus
ye
have
for
witnesse
both
theirs
and
ours
.
I
might
Further
add
:
That
the
word
of
Prophesie
whereunto
the
Apostle
saith
,
that
they
doe
well
to
take
heed
as
unto
a
light
shining
,
or
as
unto
the
shining
of
a
light
in
a
dark
or
squalid
or
filthy
place
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
a
metaphoricall
speech
.
As
if
he
should
say
,
you
shall
doe
well
to
attend
to
the
more
sure
word
of
Prophesie
as
you
would
doe
to
the
light
of
a
Lamp
,
or
Torch
in
a
darke
and
filthy
place
,
so
doe
to
the
word
of
Prophesie
till
the
day
dawne
and
the
*
day
starr
arise
in
your
hearts
;
till
the
day
break
and
the
shadowes
fly
away
:
but
if
this
may
not
be
admitted
to
be
the
scope
of
the
Apostle
,
but
that
still
it
is
insisted
upon
,
that
the
little
light
which
shines
in
the
dark
heart
of
every
man
is
the
more
sure
word
of
Prophesie
,
whereunto
they
doe
well
to
take
heed
.
I
would
yet
say
a
few
words
more
in
this
case
occasioned
from
those
two
terms
in
the
Text
(
i.
e.
)
(
More
)
and
(
Vntill
)
[
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
More
is
a
word
of
comparison
,
and
must
referre
to
some
positive
tearm
to
which
it
hath
relation
(
i.
e.
)
More
sure
then
what
?
What
answers
to
this
Question
?
It
must
be
sought
in
something
going
before
it
,
some
other
word
of
Testimony
,
there
is
besides
this
,
in
comparison
of
which
,
this
is
a
more
sure
word
;
not
the
onely
word
,
where
any
person
or
thing
is
more
excellent
then
another
,
there
is
of
necessity
some
other
besides
it selfe
which
hath
its
excellency
also
in
the
degree
.
If
therefore
the
light
shineing
in
the
dark
heart
of
every
man
,
be
a
more
sure
word
of
Prophesie
or
witnesse
:
then
there
is
some
other
word
of
witnesse
beside
this
little
light
which
must
supply
the
place
to
this
comparison
;
and
so
this
light
is
not
the
onely
word
or
witnesse
,
but
a
more
sure
word
in
comparison
of
some
other
word
beside
it
,
touching
the
other
expression
(
i.
e.
)
Vntill
I
have
to
say
.
2
The
little
light
of
which
so
often
mention
hath
been
made
,
called
the
powerfull
word
of
faith
which
was
in
the
beginning
by
which
all
things
were
made
,
called
also
the
unction
of
the
holy
one
the
manifestation
of
the
spirit
given
to
every
one
,
the
Kingdome
of
Christ
in
every
one
,
the
Grace
of
God
which
hath
appeared
to
all
;
the
eye
of
the
Lord
which
runs
too
and
froe
,
in
the
earth
;
with
many
more
such
like
Epethites
which
are
ascribed
to
it
.
I
say
,
if
the
little
light
which
shines
in
the
darke
heart
of
every
man
,
be
all
this
,
or
any
of
this
,
which
hath
been
spoken
of
it
what
is
it
lesse
then
the
day
starr
it selfe
or
what
can
be
more
ascribed
to
him
who
is
the
bright
morning
starr
,
himselfe
then
is
ascribed
to
it
;
which
neverthelesse
this
Scripture
intimates
,
must
have
the
precedency
and
this
must
give
way
to
that
which
is
to
come
when
the
day
dawnes
,
and
the
day
starr
it selfe
appears
,
or
ariseth
in
the
heart
.
For
this
is
to
be
given
heed
unto
,
or
attended
unto
;
Vntill
he
come
whose
right
it
is
,
Vntill
the
day
dawne
,
and
the
day
starr
arise
.
[
Vntill
.
]
Which
forme
of
speech
(
viz.
)
Vntill
,
denotes
in
Scripture
Phrase
a
cessation
of
the
former
at
the
ariseing
and
appearance
of
the
latter
.
Doe
this
till
I
come
,
Mich
5
3.
Micah
7.3.10
.
Matth.
2.13
.
Flee
into
Aegypt
and
be
thou
there
,
untill
I
bring
thee
word
,
which
was
done
,
vers
.
19
,
20
,
21.
When
that
which
is
perfect
is
come
,
that
which
is
in
part
shall
be
done
away
,
whether
Prophesies
,
they
shall
cease
,
&c.
1
Cor.
13.8.10.12
.
Let
this
little
light
be
what
it
will
be
it
is
some
such
thing
as
is
of
use
,
Vntill
the
day
starr
arise
;
it
hath
its
anointing
with
limitation
,
it
is
but
Vntill
:
then
let
this
be
considered
and
applied
by
any
Person
in
sobriety
and
tendernesse
,
and
let
them
say
whether
it
doth
not
necessarily
carry
the
truth
and
scope
of
this
place
,
to
the
Prophesies
of
the
Scriptures
,
which
went
before
of
Christ
;
of
whom
it
is
said
(
by
the
mouth
of
his
Apostle
Peter
,
Acts
10.43
.
)
To
him
give
all
the
Prophets
witnesse
,
and
particularly
it
is
affirmed
,
touching
the
Lord
Jesus
his
power
and
comeing
,
Acts
3.20
,
21.
And
he
shall
send
Jesus
Christ
which
before
was
preach
unto
you
,
Whom
the
heaven
must
receive
,
Vntill
the
times
of
restitution
of
all
things
,
which
God
hath
spoken
by
the
mouth
of
all
his
holy
Prophets
,
since
the
world
began
;
for
Moses
truly
said
,
vers.
22.
Yea
,
and
all
the
Prophets
from
Samuel
and
those
that
follow
after
,
as
many
as
have
spoken
,
have
likewise
fore-told
of
those
dayes
.
These
words
of
the
holy
Prophets
have
been
that
which
the
holy
Fathers
,
the
Believers
in
all
ages
,
have
given
attendance
to
(
or
given
heed
unto
)
as
unto
a
light
shineing
in
a
dark
place
,
untill
the
day
dawne
,
and
the
day
starr
did
arise
according
as
is
witnessed
in
the
degree
thereof
(
so
farr
as
to
the
accomplishing
of
that
part
of
the
performance
of
the
words
of
the
Prophets
)
John
1.41
.
where
Andrew
saith
to
Simon
,
we
have
found
the
Messiah
,
which
is
by
interpretation
Christ
,
and
Phillip
to
Nathaniall
vers.
45.
we
have
found
him
of
whom
Moses
in
the
Law
,
and
the
Prophets
did
write
,
Jesus
of
Nazareth
:
visiting
his
people
with
salvation
,
as
he
spake
by
the
mouth
of
his
holy
Prophets
which
have
been
since
the
world
began
,
Luk.
1.71
.
Becomeing
a
day
spring
,
or
Sun
riseing
upon
them
,
vers.
78.
after
their
long
night
,
or
shadowy
dispensation
,
which
neverthelesse
was
bespangled
with
variety
of
Prophesies
all
tending
to
this
day
,
starr
or
Sun-riseing
,
to
which
they
did
well
to
take
heed
,
as
unto
a
light
shineing
in
a
dark
place
,
Vntill
he
come
,
of
whom
the
Prophets
testified
;
which
Prophesies
touching
his
comeing
had
their
fulfilling
in
that
his
appearance
,
and
vailed
themselves
as
haveing
finished
the
work
of
their
Testimony
,
when
it
was
said
of
him
;
Behold
the
Lamb
of
God
,
I
am
come
a
light
into
the
world
;
we
have
found
him
of
whom
Moses
and
the
Prophets
spake
.
The
Lord
is
risen
and
hath
appeared
to
Simon
,
with
other
Testimonies
of
like
nature
.
In
like
manner
the
present
and
succeeding
witnesses
of
God
throughout
their
Generation
shall
doe
well
to
take
heed
or
give
attendance
unto
the
Testimony
of
the
Prophesies
of
the
Scripture
,
which
bear
witnesse
unto
the
Kingdome
power
and
futher
appearance
and
comeing
of
our
Lord
Jesus
,
throughout
the
present
and
future
dispensation
,
wherein
knowledge
is
but
in
part
,
and
vision
is
much
obscured
;
according
to
that
in
1
Cor.
13.12
.
The
light
which
shines
through
the
Prophesies
of
the
Scripture
,
haveing
their
tendency
to
that
day
dawning
and
morning
appearance
which
they
who
(
though
beleevers
in
their
severall
eyes
yet
,
without
us
could
not
be
made
perfect
;
knowing
that
when
that
which
is
perfect
is
come
,
that
which
is
in
part
shall
be
done
away
;
the
shadowes
shall
fly
away
when
the
day
appeares
,
and
the
light
which
shines
in
the
prophesies
of
the
Scripture
,
shall
vaile
and
disappeare
as
the
thing
prophesied
of
in
them
is
fullfilled
,
but
not
till
then
:
like
as
the
starre
which
appeared
to
guide
the
wise
men
unto
Christ
,
Math.
2.1
.
It
went
before
them
till
it
came
and
stood
over
where
the
young
child
was
:
which
when
they
saw
,
they
rejoyced
with
exceeding
great
Joy
,
vers.
9
,
10.
but
after
it
had
led
them
to
him
,
there
's
not
any
mention
of
its
further
appearance
.
So
,
when
the
Prophesies
of
the
Scripture
,
touching
the
kingdome
,
power
,
and
coming
of
our
Lord
Jesus
,
whether
within
or
without
,
either
within
the
heart
or
without
in
the
world
:
when
the
day
dawns
,
and
the
day-starre
ariseth
:
when
it
s
really
day
:
when
whatsoever
hath
been
prophesied
of
is
really
accomplished
in
that
appearance
of
his
who
is
the
yea
and
Amen
of
the
concurrent
testimony
of
all
the
Prophets
,
and
to
whom
they
all
give
witnesse
,
Acts
10.43
.
Then
shall
that
be
fullfilled
which
is
spoken
of
that
Citie
,
Rev.
21.23
.
That
it
had
no
need
of
the
Sunne
nor
of
the
Moone
to
shine
in
it
,
for
the
Glory
of
God
did
lighten
it
,
and
the
Lambe
is
the
light
thereof
,
Chap.
22.5
.
There
shall
be
no
night
there
,
no
candle
nor
light
of
the
Sunne
;
for
the
Lord
God
giveth
them
light
,
and
they
shall
reigne
for
ever
and
ever
:
These
sayings
are
faithfull
and
true
and
testified
unto
by
him
who
is
the
roote
and
off-spring
of
David
,
and
the
Bright
and
morning
starre
:
As
then
and
not
till
then
may
it
be
truely
and
in
strictnesse
said
;
That
which
is
perfect
is
come
;
when
there
shall
be
no
night
nor
need
of
candle
,
but
God
shall
be
all
in
all
:
so
till
then
and
as
long
as
knowledge
is
but
in
part
and
vision
is
but
in
part
,
that
men
see
darkly
as
in
or
through
a
Glasse
(
or
riddle
)
so
long
as
there
needs
any
Sunne-light
,
Moone-light
,
or
Candle-light
;
and
that
the
body
is
not
compleated
(
i.
e.
)
arrived
at
the
state
of
a
perfect
man
,
so
long
as
any
member
of
the
body
or
joynt
in
the
body
is
unsupplyed
or
uncompacted
and
unjoyned
together
.
The
measure
of
the
stature
of
the
fullnesse
of
Christ
is
not
arived
at
,
nor
the
Prophesies
fullfilled
,
which
say
,
There
shall
then
be
no
need
either
of
candle
or
Sunne
;
for
there
shall
be
no
night
there
.
Therefore
,
while
persons
finde
themselves
falling
short
in
measure
,
either
in
things
to
be
knowne
and
beleeved
,
or
done
and
practised
,
let
such
acknowledge
;
That
the
bright
morning
starre
is
not
yet
risen
,
it
s
at
best
but
rising
,
the
shadows
are
not
yet
gone
,
they
cannot
yet
say
,
there
's
no
need
of
a
Candle
,
or
that
there
is
no
night
there
;
what
else
meanes
that
bleating
noise
,
which
speaks
out
the
word
measure
,
knowing
in
measure
,
and
perfect
in
measure
?
who
knows
not
that
reall
and
absolute
perfection
,
admits
of
no
measures
or
degrees
;
it
knows
no
such
thing
as
either
diminution
or
increase
,
no
such
thing
as
lesse
or
more
,
and
that
will
appeare
when
once
that
which
is
perfect
is
Come
,
and
that
which
is
imperfect
is
done
away
;
then
shall
we
know
as
we
are
knowne
,
and
be
with
him
where
he
is
;
our
bodyes
of
vilenesse
being
changed
,
and
made
like
unto
his
glorious
body
:
Till
which
time
wee
shall
doe
well
to
attend
to
the
more
sure
word
of
prophesie
(
conteined
in
the
holy
Scripture
)
as
unto
a
light
shining
in
a
dark
place
.
Object
.
Thou
that
gives
meanings
and
adds
thy
owne
words
to
the
Scripture
,
thou
art
a
perverter
of
the
Scripture
;
for
whereas
thou
tells
of
the
day
dawning
,
and
the
day-starre
arising
in
the
heart
;
and
sayes
then
it
's
really
day
,
and
that
there
is
no
night
,
when
it
is
plaine
that
the
Scripture
declares
of
the
dawning
of
the
day
,
and
speaketh
of
it
as
of
a
time
before
day-breake
,
or
while
it
was
yet
darke
,
Math:
28.1
.
Compared
with
John
20.1
.
So
that
the
day
dawn
is
a
time
wherein
there
is
but
a
measure
of
the
day
appearing
.
Ans.
As
for
endeavouring
to
finde
out
and
hold
forth
the
scope
and
sence
of
the
Scripture
,
by
you
called
[
giving
of
meanings
]
1.
It
hath
been
practised
by
your selves
,
as
the
reader
may
perceive
by
what
hath
gone
before
,
and
that
which
hath
been
observed
hereupon
,
so
that
the
blame
lyes
equally
on
your selves
as
on
me
,
if
it
be
blame-worthy
in
either
of
us
.
2.
What
ever
sentence
Francis
Howgill
passeth
upon
the
thing
in
these
words
mentioned
before
in
Page
1.
and
however
his
sentence
is
seconded
by
the
Objector
,
yet
beside
that
they
themselves
cannot
escape
the
censure
thereof
,
being
in
the
same
Condemnation
;
yet
is
it
Evident
notwithstanding
,
that
is
no
crime
,
neither
in
themselves
nor
others
,
to
endeavour
to
finde
out
the
sence
and
meaning
of
the
Spirit
of
God
in
the
holy
Scriptures
,
and
to
give
the
sence
and
meaning
thereof
,
provided
it
be
done
according
to
truth
;
so
did
Ezra
,
and
the
Levites
,
one
or
more
of
them
;
They
opened
the
booke
of
the
Law
,
and
read
therein
distinctly
,
and
gave
the
sence
,
and
caused
them
to
understand
the
reading
,
Neh
:
8.5.7
,
8.
And
our
Lord
Jesus
himselfe
sends
the
Pharisees
not
only
to
the
saying
,
but
to
learne
the
meaning
of
a
particular
Scripture
,
Mat
:
9.13
.
But
goe
yee
and
learne
what
that
meaneth
,
I
will
have
mercy
and
not
sacrifice
:
Mat
:
12.7
.
If
yee
had
knowne
what
this
meaneth
.
Nay
the
Disciples
themselves
understood
not
what
Christ
meant
,
when
he
spake
touching
his
owne
rising
,
Mark
.
9.10
.
and
questioned
one
with
another
what
the
rising
from
the
dead
should
meane
.
Hence
it
is
that
our
Lord
expounded
to
the
Disciples
not
only
the
parables
in
which
he
spake
to
the
people
,
Mark
.
4.34
.
but
,
beginning
at
Moses
and
all
the
Prophets
,
he
expounded
unto
them
in
all
the
Scriptures
the
things
concerning
himselfe
,
Luke
24.27
.
So
that
to
endeavour
to
finde
out
the
true
sence
and
meaning
of
God
in
the
holy
Scriptures
,
and
to
endeavour
an
understanding
thereof
in
others
,
is
not
a
thing
lyable
to
Censure
,
but
Commanded
by
our
Lord
himselfe
,
and
practised
by
the
Saints
.
The
2d
of
the
Acts
give
plentifull
testimony
where
the
sayings
of
David
are
applyed
by
the
Apostle
Peter
unto
Christ
,
as
meant
of
him
,
and
fulfilled
in
him
,
citing
severall
Scriptures
,
and
giving
the
sence
and
meaning
thereof
.
3.
It
is
necessary
therefore
In
order
to
the
fuller
answering
the
objection
,
to
Consider
what
the
Scripture
phrase
is
,
and
how
to
be
understood
,
which
speakes
of
the
dawning
of
the
day
,
and
whether
in
this
place
of
2
Peter
1.19
.
it
may
and
ought
to
be
understood
as
in
the
28
Math.
1.
Compared
with
John
20.1
.
for
the
time
of
the
morning
before
the
day
breake
,
or
,
while
it
was
yet
darke
.
For
the
understanding
whereof
I
shall
propose
to
Consideration
what
I
observe
.
That
whereas
in
Math.
28.1
.
It
is
said
,
In
the
end
of
the
Sabbath
,
or
late
in
the
Evening
of
the
Sabbath
(
i.
e.
)
the
Jewish
Sabbath
,
as
it
began
to
dawne
toward
the
first
day
of
the
weeke
.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Evening
,
serò
Mark
.
13.35
.
]
And
for
that
in
Mark
16.2
.
it
is
said
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
valde
mane
,
very
early
in
the
morning
,
which
is
in
the
20
John
1.
Early
while
it
was
yet
darke
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Tenebris
adhuc
existentibus
die
,
vix
adhuc
lucescente
,
quum
plus
esset
noctis
quàm
diei
.
From
which
places
it
is
evident
,
that
the
Dawning
,
which
is
hinted
at
is
such
an
one
,
as
is
rather
an
Evening
then
a
morning
,
or
at
least
it
hath
so
much
of
the
night
in
it
,
that
the
darknesse
was
said
to
exist
,
John
20.1
.
While
it
was
yet
darke
,
being
more
like
the
night
then
the
day
.
But
in
the
place
under
Consideration
,
2
Pet:
1.19
the
greeke
word
which
is
there
used
for
the
day-dawne
,
is
not
the
same
with
this
in
Math.
28.1
.
nor
with
any
of
the
other
,
that
have
been
named
,
but
imports
a
greater
splendor
and
brightnesse
,
and
more
open-facednesse
,
as
will
appeare
by
comparing
it
with
other
Scriptures
.
The
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
irradio
,
illucesco
;
fit
ab
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
lux
,
splendor
;
and
is
used
2
Cor:
4.4
.
Least
the
light
of
the
glorious
Gospel
of
Christ
,
who
is
the
Image
of
God
should
shine
unto
them
:
ut
non
fulgeat
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
non
splendendum
,
unde
est
nomen
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
effulgentia
,
Heb.
1.3
.
Who
being
the
brightnesse
of
his
glory
.
And
a
word
of
the
same
derivation
is
used
,
Mark
8.25
.
After
that
he
put
his
hands
againe
upon
his
eyes
,
and
made
him
looke
up
,
and
he
was
restored
and
saw
every
man
clearely
.
[
Mark
8.24
,
25.
]
So
that
it
evidently
appeares
to
me
,
That
the
Apostle
intends
an
eminent
Sunne-shine
day
of
the
appearance
of
the
Sunne
of
righteousnesse
,
whose
apparition
shall
be
with
such
splendor
and
brightnesse
,
as
wherein
there
shall
be
cleare
day-light
,
a
bright
shining
light
.
It
shall
be
as
the
light
of
the
morning
,
when
the
Sunne
ariseth
:
a
morning
without
Clouds
,
wherein
the
Saints
shall
see
clearely
;
no
more
through
a
glasse
,
no
more
through
riddles
,
parables
and
prophesies
,
but
shall
now
see
eye
to
eye
,
face
to
face
,
when
the
splendor
of
this
day
appeares
,
when
this
Phosphorus
or
light-bringing
starre
appeares
,
whose
descending
with
great
power
shall
enlighten
the
earth
with
his
glory
;
and
whom
every
eye
shall
see
,
and
all
the
Tribes
shall
behold
,
then
shall
the
Prophesies
draw
to
an
end
,
and
vaile
to
him
in
whom
they
Center
;
and
unto
whose
appearance
and
coming
they
all
give
witnesse
:
then
shall
that
day
be
so
bright
and
cleare
,
a
morning
so
free
from
Clouds
,
a
day-breake
so
scattering
the
shadows
,
and
causing
them
to
flee
away
,
as
that
henceforth
there
shall
need
no
Candle
;
for
there
shall
be
no
night
there
.
If
any
particular
person
,
one
or
more
,
shall
say
touching
themselves
,
that
they
are
arived
at
this
estate
,
and
doe
witnesse
such
a
day
to
have
dawn'd
,
and
day-starre
to
be
risen
in
them
.
I
only
intreat
such
to
be
tender
and
speake
the
thing
they
know
,
not
as
in
apperance
,
but
as
in
very
deed
and
truth
(
forasmuch
as
many
have
been
mistaken
herein
)
And
to
them
in
Bowells
of
Compassion
I
would
say
but
this
;
Is
there
no
Clouds
in
their
morning
?
Is
there
no
shadows
in
their
day-breake
?
Is
there
no
need
of
a
Candle
,
Moone
,
nor
Sunne
?
Is
there
no
night
there
,
where
they
make
their
abode
?
why
doe
they
oft
times
speake
of
measures
?
What
meanes
those
Cracks
and
Crany's
in
their
knowledge
,
knowing
but
in
part
,
there
's
no
peices
,
nor
parts
,
nor
measures
,
nor
degrees
,
in
absolute
perfection
?
but
when
that
which
is
perfect
is
come
,
then
that
which
is
in
part
is
done
away
;
but
till
then
it
's
not
so
:
let
such
measure
themselves
by
these
words
.
For
as
long
as
any
person
is
imperfect
in
knowledge
in
any
thing
,
his
attainement
is
but
in
part
;
he
knows
but
in
part
,
he
needs
the
light
of
Candle
,
Moone
,
or
Sunne
;
he
cannot
say
there
is
no
night
in
him
,
nor
that
his
morning
is
without
Clouds
,
or
his
day-breake
without
shadows
;
therefore
this
is
a
word
of
advice
in
force
unto
him
,
and
such
as
hee
,
That
they
attend
to
the
more
sure
word
of
prophesie
,
as
unto
a
light
shining
in
a
darke
place
,
till
The
day
breake
forth
in
it's
splendor
and
brightnesse
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
or
the
light-bringing
starre
)
appeare
in
their
hearts
;
till
they
behold
him
without
riddle
or
parable
,
no
more
in
a
glasse
darkly
,
but
with
open
face
see
him
as
he
is
.
There
remaines
one
thing
more
to
be
spoken
of
,
and
that
is
a
passage
of
George
Fox
touching
the
light
in
every
man
,
viz.
Waiting
in
the
light
which
Christ
hath
enlightned
you
with
,
That
's
Scripture
within
you
,
*
[
*
Fox
way
to
the
Kingdome
,
pa.
8.
)
Ans.
I
shall
in
Answer
to
this
say
but
little
,
for
that
I
finde
no
place
of
Scripture
by
him
quoted
for
proofe
thereof
,
nor
doe
I
know
any
,
where
the
light
in
every
man
is
called
Scripture
within
:
And
if
it
must
be
brought
off
with
a
meaning
,
It
will
fall
within
the
Compasse
of
what
hath
been
spoken
unto
already
in
the
former
branches
,
or
in
some
one
,
or
more
of
them
,
to
which
I
referre
the
reader
:
dismissing
it
here
in
this
place
,
as
knowing
nothing
of
moment
in
it
,
which
may
not
be
found
to
have
been
cleared
in
what
hath
gone
before
.
I
shall
therefore
now
passe
on
to
the
second
generall
head
,
viz.
to
Consider
what
is
alledged
touching
the
light
;
in
relation
to
What
it
doth
in
every
man
.
Among
many
other
things
I
finde
it
thus
exprest
,
viz.
That
The
light
which
Christ
Jesus
hath
Enlightned
every
one
withall
is
made
manifest
,
and
Convinceth
of
all
ungodlinesse
and
worldly
lust
.
*
[
*
F.
Howgill
Common
salvation
,
pa:
7.
]
Loving
the
light
it
will
guide
to
God
from
all
men
,
that
you
need
never
looke
at
man
more
.
[
*
Farnworth
discovery
of
faith
,
pa:
12.
]
Being
obedient
to
the
light
within
,
it
will
bring
you
to
purity
,
to
holinesse
,
to
uprightnesse
;
there
is
your
teacher
present
with
you
.
*
[
*
A
breife
discovery
of
Antichrist
,
pa:
4.
]
That
light
obeying
it
is
your
salvation
;
Disobeying
that
light
is
your
Condemnation
.
Minde
your
teacher
within
,
minde
the
light
within
,
Jer.
31.34
.
Esa.
54.13
.
Jo.
6.46
.
Jo:
2.27
.
This
light
opens
all
Scriptures
,
and
leades
man
out
of
the
fall
up
to
God
the
Father
and
Fountaine
of
lights
,
this
is
the
true
light
and
leadeth
unto
life
Eternall
,
John
1.5.8
,
9.10
,
11
,
12
,
13.
John
17.10.23
,
24.
*
[
*
Farnworth
,
Ranters
discovered
.
]
This
pure
light
,
that
doth
proceed
and
come
forth
from
God
,
which
is
pure
and
perfect
,
it
convinceth
man
of
all
the
deceits
of
his
heart
,
and
of
all
his
false
wayes
and
worships
,
and
Convinceth
him
of
unrighteousnesse
,
and
infidelity
,
and
all
manner
of
evill
whatsoever
,
and
leads
him
into
the
way
of
peace
and
salvation
in
obedience
to
it
.
This
light
is
from
the
Fountaine
of
lights
,
it
is
the
light
of
life
.
John
16.25
,
26
,
27
,
28.
John
12.35
,
36.
God
is
supernaturall
,
and
this
light
proceeds
and
comes
from
him
.
[
Farnworth
,
Ranters
discovered
.
]
As
in
the
former
branch
or
Generall
head
,
so
also
in
this
I
shall
not
need
to
say
ought
positively
touching
the
light
in
every
man
,
viz.
What
it
doth
;
Having
spoken
thereof
before
in
the
former
part
.
But
shall
proceed
to
Consider
and
Examine
by
the
holy
Scriptures
,
whether
that
which
I
finde
alledged
touching
it
,
and
it's
operation
,
be
such
as
it
is
said
to
be
.
And
herein
I
might
Collect
and
gather
up
into
one
,
many
things
,
as
spoken
by
divers
persons
,
tending
to
the
same
thing
,
though
in
variety
of
expression
;
yet
if
so
,
I
should
be
constrained
to
vary
in
phrase
,
and
forme
of
speech
,
which
by
the
persons
concern'd
may
be
adjudg'd
a
crime
,
as
I
have
observed
it
,
to
be
so
reputed
in
some
others
,
who
to
avoyd
prolixity
have
done
the
like
,
and
have
been
censured
for
so
doing
.
I
shall
therefore
(
as
much
as
in
me
lyes
)
keepe
to
the
forme
of
words
,
as
they
are
laid
downe
in
their
owne
termes
,
and
proceed
in
the
tryall
and
examination
thereof
accordingly
,
although
I
be
censured
by
others
for
tautalogy
and
repetition
.
These
expressions
fall
in
the
first
place
under
Consideration
,
viz.
The
light
which
Christ
hath
Enlightened
every
one
withall
is
made
manifest
,
and
convinceth
of
all
ungodlinesse
and
worldly
lusts
.
[
F.
Howgill
common
salvation
,
pa:
7.
]
Reply
.
This
passage
in
the
first
part
thereof
takes
for
granted
,
That
Christ
hath
Enlightned
every
one
.
But
how
and
under
what
Consideration
,
it
speakes
not
,
nor
need
there
any
thing
be
further
spoken
thereunto
,
then
to
intreate
the
reader
to
remember
what
he
hath
observed
upon
occasion
of
that
Scripture
passage
,
John
1.
the
first
ten
verses
thereof
;
to
which
he
is
referr'd
.
2.
In
the
latter
part
thereof
it
saith
:
That
it
Convinceth
of
all
ungodlinesse
and
worldly
lust
:
but
produceth
no
Scripture
for
the
proofe
thereof
.
Object
.
Is
it
not
said
in
the
3d
of
John
20
Every
one
that
doth
evill
hateth
the
light
,
neither
cometh
to
the
light
,
least
his
deeds
should
be
reproved
.
Ans.
1.
These
are
the
words
of
the
Lord
Jesus
touching
himselfe
,
so
as
he
was
Come
a
light
into
the
world
;
as
may
be
observed
,
vers.
16
,
17
,
18
,
19.
and
is
further
testified
John
12.46
.
I
am
Come
a
light
into
the
world
.
But
they
speake
not
of
any
light
of
Christ
,
as
derived
from
him
,
and
conveyed
into
the
creature
,
calling
it
the
light
of
Christ
,
as
a
thing
distinct
from
him
,
which
convinceth
of
sinne
,
viz.
of
all
ungodlinesse
and
worldly
lusts
;
but
testifie
of
Christ
Jesus
the
light
:
and
therefore
doe
no
way
proove
the
thing
in
hand
,
touching
the
light
of
Christ
in
every
man
,
except
it
be
said
and
prooved
that
Christ
the
light
is
in
every
man
,
Convincing
him
of
all
ungodlinesse
and
worldly
lusts
.
And
if
that
were
said
so
in
plaine
words
,
it
would
then
be
enquired
what
testimony
the
Scripture
gives
to
such
a
saying
.
2.
The
property
of
light
is
to
make
manifest
the
things
that
are
,
as
they
are
things
made
or
done
:
but
that
which
discovers
the
rectitude
,
the
straitenesse
,
or
crookednesse
of
them
,
is
the
application
of
a
rule
,
a
reflection
of
the
Law
;
from
whence
proceeds
the
testification
of
the
goodnesse
,
or
badnesse
.
The
light
alone
doth
but
manifest
the
action
,
but
the
sentence
touching
the
goodnesse
or
the
badnesse
thereof
,
proceeds
from
the
Law
,
which
is
the
rule
of
the
action
;
hence
proceeds
those
rebukes
,
those
checks
,
those
smitings
,
those
convincing
reproofes
,
whereby
a
person
is
out-argued
in
himselfe
,
and
judged
in
himselfe
,
not
the
sight
of
the
thing
done
,
but
of
the
evill
of
the
thing
done
:
which
can
never
appeare
to
be
evill
by
all
the
light
that
is
imaginable
,
till
the
Law
discover
it
to
be
so
.
For
where
there
's
no
law
,
there
is
no
transgression
*
.
By
the
law
cometh
the
knowledge
of
sinne
,
Rom:
3
20.
I
had
not
knowne
sinne
but
by
the
law
,
Rom:
7.7
.
[
*
Rom:
4.15
.
]
It
is
the
property
of
the
light
to
make
manifest
,
Eph:
5.13
.
For
whatsoever
doth
make
manifest
is
light
;
And
it
is
the
property
of
the
law
to
convince
,
James
2.9
.
If
yee
have
respect
to
persons
,
yee
commit
sinne
,
and
are
Convinced
of
the
law
as
transgressors
.
Object
.
The
law
and
the
light
are
one
,
Prov.
6.23
.
for
the
Commandement
is
a
lamp
,
and
the
law
is
light
.
Ans.
John
was
a
burning
and
a
shining
light
,
Joh:
5.35
.
and
the
Disciples
were
the
light
of
the
world
,
Mat.
5.14
.
so
testified
of
by
Christ
;
yet
John
was
not
that
true
light
,
but
to
beare
witnesse
thereof
,
John
1.8
.
nor
were
they
the
light
of
the
world
,
as
he
was
the
light
thereof
,
John
8.12
.
but
they
were
his
witnesses
to
the
world
,
Act.
1.8
.
Yee
shall
be
witnesses
unto
mee
,
Acts
2.32
.
This
Jesus
hath
God
raised
up
whereof
wee
are
witnesses
.
They
were
lights
,
but
they
were
not
that
light
,
but
bare
witnesse
of
him
who
was
That
true
light
,
the
very
light
of
the
world
,
yet
were
they
lights
in
the
Scripture
sence
.
The
lamps
which
the
Lord
had
lighted
up
and
set
a
burning
;
John
was
a
burning
and
a
shining
light
,
to
fulfill
the
worke
of
his
testimony
according
to
his
Anoynting
,
as
also
the
Apostles
were
.
In
like
manner
the
Law
may
be
called
a
light
,
as
John
and
the
Disciples
in
their
capacity
were
;
and
as
the
words
of
the
Prophets
were
,
2
Pet.
1.19
.
The
most
High
and
holy
God
,
having
placed
such
a
transparency
and
brightnesse
of
perfection
therein
,
by
which
the
rectitude
of
all
actions
is
to
be
discovered
,
and
all
swerving
,
crookednesse
,
and
turning
aside
reprooved
.
The
law
is
not
the
eye
,
by
which
we
see
,
but
the
Glasse
in
which
we
see
our
face
by
way
of
reflection
,
and
not
the
face
only
,
but
every
spot
and
blemish
is
discernable
,
if
it
be
applyed
,
and
the
eye
acted
and
exercised
thereon
.
This
similitude
the
Apostle
makes
,
James
1.23
,
24
,
25.
alluding
to
the
naturall
man
beholding
his
naturall
face
in
a
glasse
,
retaines
the
figure
if
he
abide
,
but
if
he
goes
away
he
forgets
what
manner
of
man
he
was
.
So
is
he
which
looketh
into
the
perfect
law
of
liberty
and
continueth
,
&c.
This
precious
Glasse
of
the
Law
discovers
and
reprooves
by
reflexion
,
as
the
light
shines
upon
it
,
and
the
eye
is
exercised
in
beholding
its
face
in
it
.
The
eye
can
never
see
its
owne
face
,
but
by
this
way
of
reflection
upon
the
perfect
law
.
As
therefore
in
Math.
26.27
.
the
wine
is
put
for
the
Cup
,
when
it
was
said
,
Drinke
yee
all
of
this
,
which
could
not
be
spoken
of
the
Cup
,
but
of
the
wine
in
the
Cup.
So
the
lamp
and
the
light
are
convertible
terms
,
and
put
one
for
another
.
Psal.
119.105
.
How
sweete
are
thy
words
unto
my
tast
;
thy
word
is
a
lamp
(
or
candle
)
to
my
feete
,
and
a
light
to
my
path
:
it
shews
light
,
it
gives
discovery
to
him
that
lookes
into
it
;
according
to
that
in
Psal.
19.8
.
The
Commandement
of
the
Lord
is
pure
,
enlightning
the
eyes
.
The
eye
is
advantaged
to
the
knowledge
of
that
by
reflexion
of
the
purity
and
transparency
of
the
Law
,
without
which
it
could
never
make
discovery
(
viz.
)
of
the
regularity
or
irregularity
of
its
owne
actings
:
it
is
therefore
well
called
a
light
,
though
but
a
lanthorn
wherein
the
light
burns
,
or
the
Glasse
wherein
the
eye
reflects
upon
its
owne
likenesse
,
and
sees
its
owne
spots
,
and
becomes
self-smitten
,
and
ashamed
,
being
convicted
in
himselfe
,
as
they
John
8.9
.
who
being
over-argued
or
convicted
in
their
owne
Conscience
went
out
one
by
one
.
If
what
hath
been
spoken
will
not
convince
but
that
the
light
and
the
law
is
one
.
It
is
in
the
next
place
to
be
Considered
;
Quest.
Whether
this
light
spoken
of
,
as
being
in
every
man
(
be
it
the
light
,
or
be
it
the
Law
,
or
be
it
both
,
or
be
they
both
but
one
)
I
say
whether
this
light
or
Law
in
every
man
,
doth
convince
every
(
or
any
)
man
of
all
ungodlinesse
and
worldly
lusts
.
Answ.
It
is
said
so
to
doe
,
but
no
Scripture
brought
for
proof
thereof
,
except
those
words
ungodlinesse
and
worldly
lusts
may
be
understood
to
be
the
Scripture
intended
for
proofe
thereof
,
it
will
therefore
be
necessary
to
consider
that
Scripture
,
where
those
expressions
are
used
,
and
to
examine
what
testimony
they
give
to
this
matter
in
hand
.
The
Scripture
hinted
at
seemes
to
be
,
that
in
Titus
2.11
,
12.
For
the
grace
of
God
which
bringeth
Salvation
,
hath
appeared
to
all
men
.
Teaching
us
that
denying
ungodlynsse
and
worldly
lusts
,
we
should
live
soberly
,
righteously
and
Godly
in
this
present
world
;
If
this
be
the
Scripture
intended
for
the
proofe
of
the
point
in
hand
,
It
is
evident
that
it
makes
no
mention
at
all
of
the
light
in
every
man
nor
speakes
a
word
thereof
,
nor
may
any
such
thing
be
gathered
from
it
,
but
by
a
meaning
and
inference
,
the
truth
whereof
will
be
lyable
to
much
doubt
,
and
question
,
besides
the
censure
it
incurrs
,
from
the
Author
himselfe
,
see
Common-Salvation
before
mentioned
.
Object
.
It
is
said
the
grace
of
God
which
bringeth
salvation
hath
appeared
to
all
men
;
and
that
is
the
light
which
Christ
Jesus
hath
enlightnned
every
one
withall
;
which
is
in
man
,
but
not
of
man
.
Answ.
Where
is
it
said
,
that
the
grace
of
God
which
bringeth
salvation
is
the
light
in
every
man
?
is
not
this
an
inference
or
conclusion
made
out
of
something
,
which
is
not
to
be
granted
,
nor
can
by
this
Scripture
be
prooved
,
and
is
at
best
but
a
meaning
,
and
without
a
warrant
:
2.
It
is
further
evident
,
that
that
grace
which
brings
salvation
,
though
it
appeare
to
all
yet
it
teacheth
us
,
(
viz.
)
the
regenerate
,
the
Children
of
the
new-birth
,
the
Beleevers
,
to
deny
ungodlinesse
and
worldly
lusts
,
and
to
live
righteously
,
and
soberly
,
and
Godly
in
this
present
evill
world
.
It
not
only
pointeth
out
the
way
,
and
sheweth
it
by
way
of
direction
but
it
giveth
understanding
,
and
causeth
the
new-borne
Babe
,
the
Believer
,
to
tast
that
the
Lord
is
gratious
;
It
pointeth
out
the
way
,
and
sets
his
feet
into
the
way
,
and
leads
him
on
in
the
way
,
establisheth
his
goings
in
that
way
,
keepes
his
feete
that
they
slide
not
from
the
way
;
Of
this
David
was
sensible
,
when
he
prayed
,
Psal.
25.4
,
5.
Shew
me
thy
waies
O
Jehovah
,
Teach
me
thy
paths
;
lead
me
in
thy
truth
,
and
teach
me
;
for
thou
art
the
God
of
my
Salvation
,
on
thee
doe
I
wait
all
the
day
.
And
to
this
agrees
that
blessed
Covenant
promise
,
Eccles.
36.27
.
And
I
will
put
my
Spirit
within
you
,
and
cause
you
to
walke
in
my
Statutes
and
ye
shall
keep
my
judgements
and
doe
them
.
This
is
the
grace
of
God
which
teacheth
both
privately
and
positively
(
viz.
)
to
deny
ungodlinesse
and
worldly
lusts
,
and
to
live
righteously
and
Godly
in
this
present
evill
word
.
And
this
grace
of
God
doth
thus
teach
(
viz.
)
by
way
of
demonstration
only
;
shewing
the
way
and
saying
walke
in
it
,
but
by
way
of
effectuall
causation
,
causeing
to
walke
in
it
,
giving
power
and
strength
to
walke
therein
,
strengthning
the
nerves
,
and
sinne●es
,
and
joynts
upholding
and
leading
on
the
regenerate
;
or
new-born
,
teaching
him
to
deny
ungodlinesse
and
to
live
Godly
in
Christ
Jesus
.
But
it
is
not
so
with
the
light
in
every
man
,
for
the
property
thereof
at
most
is
but
to
discover
,
and
make
manifest
the
deeds
done
,
it
is
not
in
the
power
of
the
light
(
as
't
is
in
every
man
)
so
much
as
to
call
any
thing
that
's
done
,
either
good
,
or
evill
,
but
as
it
relates
and
referrs
to
the
law
;
for
by
it
,
(
viz.
)
the
law
comes
the
knowledge
of
sin
.
Nor
doth
the
law
as
it
s
in
every
man
,
convince
every
man
of
all
ungodlinesse
;
and
that
may
be
thus
demonstrated
.
The
Law
as
hath
been
formerly
minded
,
is
either
considered
as
the
Law
of
works
,
or
Law
of
faith
.
Rom.
3.27
.
As
in
the
first
capacity
(
i.
e.
)
of
workes
,
so
every
man
and
woman
in
the
world
,
is
under
the
Regiment
thereof
,
Rom.
2.14
.
Rom
3.19
.
As
the
Law
of
faith
,
so
it
is
not
written
in
every
mans
heart
,
For
all
men
have
not
faith
,
2
Thess.
3
2.
In
their
hearts
only
is
the
Law
written
,
who
are
borne
againe
of
the
Spirit
,
and
from
above
[
Jer.
31.33
.
Heb.
8.8.10
.
Gal.
3.9
.
Rom.
9.8
.
]
The
Law
as
considered
,
a
Law
of
works
,
hath
power
over
every
man
and
woman
in
the
world
,
in
things
appertaining
to
the
first
Covenant
,
both
to
give
rule
touching
things
to
be
done
,
or
left
undone
,
requring
obedience
,
yea
,
perfect
obedience
,
to
its
command
,
as
well
in
what
's
to
be
done
,
as
how
to
be
done
;
and
this
both
Negatively
,
and
Positively
;
Forbidding
as
well
what
is
not
to
be
done
,
as
commanding
what
is
to
be
done
:
To
which
are
anexed
these
conditions
,
(
viz.
)
The
man
that
doth
them
shall
live
in
them
,
Rom.
10.5
.
And
cursed
be
every
one
that
continueth
not
in
every
thing
,
which
is
written
in
the
Law
to
doe
it
,
Gal.
3.10
.
In
order
to
which
conditions
the
Law
of
works
as
it
is
in
every
man
,
hath
power
of
deicsion
,
to
weigh
and
measure
,
and
determine
touching
the
rectitude
,
the
regularity
of
every
action
,
and
to
declare
it's
conformity
,
or
non-conformity
to
the
rule
and
pronounce
it
good
or
evill
,
and
to
passe
sentence
according
to
the
tenor
and
conditions
of
the
Covenant
;
both
unto
them
who
continue
in
well
doeing
as
unto
them
that
obey
not
the
truth
but
obey
unrighteousnesse
for
the
doers
of
the
law
shall
be
justified
,
if
any
such
could
be
found
that
had
or
could
fulfill
the
same
in
every
thing
[
*
Rom.
2.6
,
7.8.13
.
]
But
this
dominion
which
the
law
hath
over
every
man
is
limitted
,
Rom.
7.1.4
.
If
once
that
be
dead
wherein
we
were
held
,
we
thence
forth
serve
in
newnesse
of
Spirit
,
and
not
in
oldnesse
of
the
letter
;
bringing
forth
fruit
to
another
husband
[
*
Rom.
7.6
.
]
Now
it
is
evident
that
Whatsoever
the
law
saith
,
it
saith
to
them
that
are
under
the
Law
*
Rom.
3.19
.
whether
it
be
the
Law
of
works
,
or
the
law
of
faith
,
the
Law
of
sin
and
death
,
or
the
Law
of
the
Spirit
of
life
in
Christ
Jesus
.
And
whatsoever
the
Spirit
saith
to
such
,
it
saith
it
to
them
according
to
the
tenor
of
the
Covenant
to
which
it
relates
.
Hence
then
it
followes
,
that
as
the
Law
to
which
all
mankinde
is
subjected
being
written
on
every
mans
heart
,
is
the
Law
of
works
,
so
it
directs
and
gives
rules
,
detects
,
and
passeth
sentence
touching
things
done
,
within
its
spheare
and
compasse
,
as
a
Law
of
the
first
husband
,
and
so
of
the
first
man
.
But
touching
such
kinds
of
ungodlikenesse
,
as
relate
to
the
new
Covenant
,
or
law
of
faith
,
viz.
(
among
many
others
)
the
sin
of
not
beleeving
on
Christ
,
the
light
or
Law
in
every
man
reprooves
not
for
,
nor
convinceth
man
of
,
neither
can
it
,
for
it
is
not
a
condition
of
that
law
;
Now
where
no
law
is
,
there
is
no
transgression
,
therefore
no
reprooving
for
transgression
,
where
none
is
imputed
.
More
might
be
added
,
but
it
will
be
taken
in
,
in
that
which
followes
.
Object
.
This
pure
light
that
doth
proceed
,
and
come
forth
from
God
,
which
is
pure
and
perfect
,
it
convinceth
man
of
all
the
deceits
of
his
heart
,
and
of
all
his
false
wayes
,
and
worships
,
and
convinceth
him
of
unrighteousnesse
and
Infidelity
,
and
all
manner
of
evill
whatsoever
,
and
leads
him
into
the
way
of
Salvation
,
in
obedience
to
it
;
this
light
is
from
the
fountain
of
lights
,
it
is
the
light
of
life
,
Joh.
16.25
,
26
,
27
,
28.
John
12.35
,
36.
*
[
*
Richard
Farnham
,
Ranters
discovered
,
Page
12.
]
Reply
,
This
being
much
what
the
same
with
the
former
passage
of
Francis
Howgills
,
that
which
hath
been
spoken
in
answer
thereunto
,
may
be
applyed
to
this
also
,
and
where
there
is
a
difference
in
their
expressions
,
ir
shall
be
considered
a
part
and
examined
.
Besides
(
and
among
other
things
)
this
last
writer
saith
that
this
pure
light
(
which
he
also
calleth
the
pure
Law
(
Page
2.
)
doth
convince
of
all
the
deceits
of
the
heart
,
&c.
Among
which
he
reckons
up
Infidelity
and
all
manner
of
evill
whatsoever
.
To
which
it
may
be
Replyed
,
that
If
by
Infidelity
be
intended
a
not
believing
in
Christ
;
then
I
doe
affirme
,
that
the
light
or
Law
in
every
man
doth
not
convince
thereof
.
For
though
Persons
are
reproved
of
many
sins
by
the
light
and
Law
within
them
,
so
as
to
leave
them
inexcusable
before
God
,
yet
are
they
not
convinced
,
or
reproved
of
the
sin
of
not
believing
in
Christ
,
but
by
the
Comforter
the
Spirit
of
truth
.
Joh.
16.7
,
8
,
9.
If
I
goe
not
away
,
the
Comforter
will
not
come
unto
you
,
but
if
I
depart
I
will
send
him
unto
you
.
And
when
he
is
come
,
he
shall
reproove
the
world
of
sin
,
&c.
Of
sin
,
because
they
beleeve
not
on
me
;
By
which
place
it
is
very
plainly
prooved
that
to
convince
of
the
sin
of
not
believing
on
Christ
,
is
not
ascribed
to
the
light
or
Law
in
every
man
,
but
to
the
Spirit
of
truth
which
Christ
would
send
to
his
Disciples
,
upon
his
departure
,
Joh.
16.7
.
Object
.
The
light
which
is
in
man
but
not
of
man
reprooves
the
the
world
of
sin
,
and
is
the
same
which
is
mentioned
,
John
16.7
,
8
,
9.
and
convinceth
of
Infidelity
and
all
manner
of
evill
whatsoever
.
Answ.
1.
That
the
light
in
man
discovers
,
and
the
Law
in
man
convinceth
and
reprooves
of
sin
,
even
to
the
stopping
of
all
mouthes
,
and
makeing
them
to
become
silent
and
guilty
before
God
,
is
acknowledged
and
witnessed
unto
both
by
the
excercise
of
the
accuseing
conscience
in
man
,
and
the
testimony
of
the
Scriptures
,
Rom.
2.14
,
15.
And
hath
been
assented
unto
before
,
except
in
the
case
of
not
believing
on
Christ
.
2.
But
that
this
light
or
Law
in
every
man
is
the
same
,
which
is
mentioned
,
John
16.7
,
8.
(
i.
e.
)
the
Comforter
the
spirit
of
truth
,
which
convinceth
or
reproveth
the
world
of
the
sin
of
not
believing
on
Christ
,
It
may
not
in
the
least
be
admitted
without
great
injury
to
the
truth
contained
in
the
holy
Scripture
.
Forasmuch
as
First
the
Scripture
saith
not
in
expresse
terms
that
the
light
in
every
man
is
the
same
Spirit
or
Comforter
,
which
was
promised
in
John
.
16.
to
be
sent
to
reprove
the
world
of
sin
.
Secondly
nor
may
any
meaning
or
consequent
supply
the
defect
by
putting
in
for
a
proofe
thereof
,
for
if
the
light
in
every
man
and
the
Spirit
of
truth
promised
,
John
16
7.
be
both
one
;
then
there
was
no
time
since
man
had
a
being
on
the
face
of
the
earth
,
wherein
this
Comforter
,
the
Spirit
of
truth
,
was
not
in
every
man
(
as
the
light
is
said
to
have
been
)
and
to
have
reproved
every
man
of
every
transgression
,
yea
,
of
unbeliefe
.
Now
it
is
plainly
testified
by
Christ
touching
the
Comforter
,
the
Spirit
of
truth
,
who
was
to
reprove
the
world
of
sin
(
viz
)
of
unbeliefe
,
That
he
was
not
yet
come
,
while
as
Christ
was
not
yet
ascended
as
appears
,
John
16.7.13
.
Neverthelesse
,
I
tell
you
the
truth
,
it
is
expedient
for
you
that
I
goe
away
,
for
if
I
goe
not
away
,
the
Comforter
will
not
come
unto
you
,
but
if
I
depart
I
will
send
him
unto
you
,
when
he
is
come
,
he
will
reprove
the
world
of
sin
.
How
be
it
,
when
he
;
the
Spirit
of
truth
,
is
come
,
&c.
By
which
words
of
him
who
is
faithfull
and
true
,
yea
,
Truth
it selfe
,
it
's
evident
that
the
appearance
and
comeing
of
the
Spirit
of
truth
,
to
reprove
the
world
,
for
not
believing
on
Christ
Jesus
;
was
not
a
thing
which
had
alwayes
been
with
,
and
in
every
man
,
since
man
had
a
being
,
as
is
affirmed
of
the
light
with
which
every
man
which
comes
into
the
world
is
enlightned
,
Nay
,
the
clean
contrary
appears
by
this
Scripture
,
which
testifies
that
he
(
the
Spirit
of
truth
)
had
not
yet
appeared
a
Comforter
to
the
Disciples
,
nor
a
Reprover
to
the
world
,
for
their
unbeliefe
in
Christ
;
nor
could
he
so
appear
as
yet
,
till
Christ
was
glorified
,
and
then
Christ
when
he
went
away
,
would
send
him
:
Therefore
the
light
or
law
in
every
man
,
is
not
that
Spirit
of
truth
mentioned
,
John
16.7
.
nor
doth
that
light
or
law
in
every
man
,
reprove
any
man
of
not
beleiving
in
Jesus
Christ
.
It
remaines
to
consider
of
a
further
clause
,
in
the
Objection
which
saith
,
touching
this
light
(
viz.
)
Object
.
That
this
light
is
from
the
fountaine
of
lights
,
it
is
the
light
of
life
,
John
16.25
,
26
,
27
,
28.
John
12.35
,
36.
Answ.
1.
Although
the
Lamp
or
Candle
of
the
Lord
in
every
man
proceeds
from
God
,
as
from
the
father
,
and
fountaine
of
lights
,
Yet
that
the
light
in
every
man
is
the
light
of
life
,
is
not
a
Scripture
Phrase
,
(
to
say
no
more
thereof
)
2.
These
Scriptures
brought
to
prove
it
(
viz.
)
John
16.25
,
26
,
27
,
28.
John
12.35
,
36.
speak
not
the
thing
(
viz.
)
the
light
of
life
,
much
lesse
doe
they
say
,
that
the
light
in
every
man
,
is
that
light
of
life
,
and
this
will
appeare
to
any
one
that
examines
the
Scriptures
which
are
quoted
;
which
is
conviction
enough
to
the
meeke
and
tender
,
and
more
need
not
to
be
said
thereunto
,
but
to
desire
such
to
consider
how
it
is
written
.
The
next
passage
I
am
to
consider
of
touching
,
the
light
(
viz.
what
it
doth
in
every
man
)
I
finde
thus
exprest
(
viz.
)
Loving
the
light
it
will
guide
you
to
God
,
from
all
wen
,
that
you
need
never
looke
at
man
more
,
Ri.
Farnworth
,
Discover
faith
.
Reply
,
The
light
which
is
in
every
man
by
which
the
deeds
done
in
the
body
,
are
discovered
and
manifested
(
for
the
light
makes
manifest
)
And
the
Law
in
every
man
which
gives
sentence
upon
those
deeds
done
,
as
good
or
evill
(
for
by
it
comes
the
knowledge
of
sin
)
I
say
this
light
,
and
law
,
should
be
by
any
person
loved
and
obeyed
,
yet
were
it
not
able
to
guide
to
God
from
all
men
,
so
as
that
we
need
never
look
at
man
more
.
For
this
were
to
ascribe
falsehood
,
and
to
put
a
lye
upon
the
holy
Spirit
of
truth
,
which
testifieth
.
Gal.
3.21
.
If
there
had
been
a
Law
given
,
which
could
have
given
life
,
verily
,
righteousnesse
should
have
been
by
the
Law
,
And
Gal.
2.21
.
If
righteousnesse
come
by
the
Law
,
then
Christ
is
dead
in
vaine
.
So
that
there
doth
need
a
looking
unto
Jesus
the
Author
and
Finisher
of
faith
,
Heb.
12.2
.
Yea
even
the
Man
Christ
Jesus
,
*
[
*
1
Tim:
2.5
.
]
who
endured
the
Crosse
,
despising
the
shame
,
and
is
set
downe
at
the
right
hand
of
the
Throne
of
God
,
loveing
the
light
that
is
in
man
,
will
not
doe
it
,
obeying
the
Law
will
not
,
nor
cannot
leade
up
to
God
;
without
looking
unto
him
,
whom
God
hath
anointed
and
appointed
to
be
Salvation
to
the
ends
of
the
earth
,
besides
whom
there
is
no
Saviour
.
who
saith
,
Look
unto
me
,
and
be
you
saved
all
yee
ends
of
the
earth
*
[
*
Esay
45.21
,
22.
]
Neither
is
their
salvation
in
any
other
;
For
there
is
no
other
name
under
Heaven
,
given
among
men
,
whereby
we
must
be
saved
Acts
4.12
.
And
other
foundation
can
no
man
lay
then
what
is
laid
,
which
is
Christ
Jesus
.
*
[
*
1
Cor.
3.11
.
]
Christ
himselfe
,
and
he
alone
,
is
the
true
and
only
foundation
,
besides
which
no
man
may
lay
any
other
by
what
name
soever
he
call
it
,
whether
light
or
law
,
or
what
ever
other
name
may
be
given
to
it
,
it
's
a
name
divers
from
that
name
,
which
God
hath
anoynted
to
be
the
salvation
of
the
ends
of
the
earth
;
by
receiving
of
whom
through
faith
,
by
believing
in
his
name
,
we
are
priviledged
with
the
dignity
of
Son-ship
,
and
declared
to
be
born
of
God
,
John
1.12
,
13.
As
many
as
received
HIM
,
to
them
he
gave
power
(
i.
e.
)
right
or
priviledge
to
be
made
the
sons
of
God
,
even
to
them
that
BELIEVE
in
his
name
,
who
are
born
not
of
the
will
of
man
,
BVT
of
God
.
There
is
some
what
further
to
be
added
in
answer
to
this
passage
,
or
sentence
,
but
I
referre
it
to
that
which
followes
,
where
there
will
be
occasion
to
treat
againe
upon
the
same
matter
though
the
expressions
of
words
may
be
somewhat
varied
.
That
which
followes
to
be
considered
in
this
passage
.
Being
obedient
to
the
light
within
,
it
will
bring
you
to
purity
,
to
holinesse
,
to
uprightnesse
;
there
is
your
Teacher
present
with
you
.
That
light
obeying
,
it
is
your
salvation
,
disobeying
that
light
,
is
your
condemnation
.
Minde
your
Teacher
within
,
minde
the
light
within
,
Jer.
31
,
34.
Esay
54.13
.
John
6
46.
John
1.2.27
.
*
[
*
A
briefe
discovery
of
Antichrist
.
]
Reply
,
It
is
a
most
certain
truth
,
that
there
is
in
every
man
a
Lamp
or
Torch
,
or
Candle
of
the
Lord
;
which
is
a
great
light
within
him
;
together
with
which
there
is
a
Law
,
which
is
holy
,
just
,
and
good
,
whose
tendency
is
to
direct
the
Creature
to
purity
,
to
holinesse
,
and
to
uprightnesse
,
and
in
that
sence
is
his
Teacher
within
him
,
according
to
the
divine
truth
of
that
Scripture
.
The
Law
was
our
School-master
,
unto
,
or
untill
Christ
,
Gal.
3.24
.
which
is
true
of
the
Law
written
,
either
on
the
heart
,
or
on
tables
,
or
in
a
book
(
all
which
are
Scripture
expressions
?
)
I
say
this
light
and
Law
which
is
in
every
man
,
hath
a
tendency
to
direct
toward
purety
,
and
uprightnesse
,
but
hath
no
power
to
assist
,
it
gives
not
the
Creature
,
the
least
abillity
to
perform
the
thing
it
requires
Gal.
3.21
.
If
there
had
been
a
Law
given
,
which
could
have
given
life
,
but
what
the
Law
could
not
doe
Rom.
8.3
.
Neverthelesse
it
exerciseth
the
parts
of
a
Teacher
or
Tutor
,
in
giveing
rules
and
precepts
in
pointing
out
to
a
Person
his
duty
and
reviving
and
calling
to
account
the
things
done
,
passing
a
righteous
and
just
sentence
,
according
to
the
terms
and
tenour
of
the
Covenant
of
works
(
viz.
)
The
man
that
doth
them
shall
live
in
them
,
Rom.
10.5
.
Cursed
be
every
one
that
contonueth
not
in
every
thing
which
is
,
written
in
the
Law
to
doe
them
,
Gala.
3.10
.
But
as
it
doth
not
give
strength
to
the
performance
of
what
it
requires
;
so
it
hath
received
no
anointing
to
relieve
the
Creature
against
the
sentence
of
the
curse
incurr'd
upon
the
transgression
,
which
it selfe
pronounceth
but
wounds
him
,
and
leaves
him
without
pouring
in
either
oyle
,
or
wine
,
according
to
what
is
testified
,
Rom.
4.15
.
Because
the
Law
worketh
wrath
.
So
that
although
a
person
by
the
light
and
law
within
him
,
may
see
his
worke
before
him
,
what
is
to
be
done
,
and
while
he
obeyes
the
command
,
is
under
that
sentence
,
which
saith
,
The
man
that
doth
them
,
shall
live
in
them
.
And
he
hath
peace
,
while
he
continueth
in
his
obedience
,
But
if
at
any
time
,
he
doe
amisse
in
any
thing
,
where
is
his
Peace
then
?
The
Law
is
faithfull
,
it
is
impartiall
,
it
doth
not
speak
Peace
to
the
transgressor
.
Nay
,
the
Law
worketh
wrath
;
it
pronounceth
sentence
,
Cursed
be
every
one
which
continueth
not
in
every
thing
.
And
this
sentence
is
absolute
,
without
limitation
.
Here
's
no
covering
,
or
terms
of
recovery
;
no
roome
for
repentance
,
under
the
leading
,
and
teaching
of
this
School-master
,
but
scourging
and
lashing
,
and
wounding
,
without
healing
,
haveing
no
balme
,
nor
,
healing
medicine
in
it
,
but
pure
wrath
,
and
pure
Justice
,
powred
forth
in
a
curse
against
the
transgressor
,
by
a
just
and
righteous
Law
of
equity
.
May
I
not
say
then
?
yea
,
I
doe
say
it
with
earning
bowels
of
compassion
.
Tell
me
ye
that
desire
to
be
under
the
Law
(
I
mean
the
light
and
Law
set
up
in
every
man
)
doe
ye
not
heare
the
Law
,
for
it
is
written
that
Abraham
had
two
Sons
,
the
one
by
a
bond
maid
,
the
other
by
a
free
woman
.
I
desire
the
Scripture
might
be
read
in
its
owne
words
,
Gal.
4.
from
the
21.
vers.
to
the
end
of
that
Chapter
,
and
the
Allegory
thereof
given
heed
unto
as
holding
forth
the
2
Covenants
under
the
Persons
of
Agar
and
Sarah
vers.
24.
and
the
2
seeds
under
the
persons
.
of
Ishmael
and
Isaac
,
who
both
had
but
one
father
(
Abraham
)
from
whose
loines
they
both
descended
,
though
not
so
the
one
as
the
other
,
for
the
former
was
born
after
the
flesh
.
The
other
was
born
after
the
Spirit
.
The
first
born
of
these
2.
though
the
son
of
the
bond
woman
,
yet
had
Abraham
to
his
father
,
as
truly
and
really
as
Isaac
had
.
Abrahams
prayer
touching
Ishmael
(
the
interpretation
of
whose
name
is
,
God
shall
hear
)
was
heard
,
and
Ishmael
was
blessed
,
and
made
fruitfull
,
and
exceedingly
multipled
,
begot
twelve
Princes
,
and
became
a
great
nation
,
Gen.
17.20
.
Gen.
25.12
,
16.
But
notwithstanding
all
his
greatnesse
,
and
glory
,
and
priviledge
of
being
Abrahams
Son
,
yet
his
glory
was
no
glory
,
in
comparison
of
that
which
excelled
as
appears
,
Gen.
17.19
,
21.
For
it
is
said
,
But
my
Covenant
will
I
establish
with
Isaac
.
I
will
establish
my
Covenat
with
him
,
for
an
everlasting
Covenant
,
and
with
his
seed
after
him
,
the
Son
of
the
bondwoman
,
for
all
his
parentage
priviledge
,
and
greatnesse
,
though
he
say
we
have
Abraham
to
our
Father
,
and
we
are
a
great
people
,
yet
out
of
the
house
he
must
goe
,
Cast
out
the
bond
woman
and
her
Son
*
[
*
Gen.
21.10
.
]
though
it
be
never
so
grievious
to
part
with
this
goodly
birth
,
the
first-born
of
our
strength
,
yet
it
must
be
done
,
the
Son
of
the
bond-woman
must
not
abide
in
the
house
,
though
he
be
Abrahams
seed
as
it
was
witnessed
,
Gen.
21.10
,
11
,
12
,
13.
whom
God
will
make
a
nation
because
he
is
his
seed
.
However
out
of
the
House
he
must
be
cast
;
For
the
servant
abideth
not
in
the
house
for
ever
,
but
the
Sonne
abideth
ever
,
Joh.
8.35
,
36.
If
the
Sonne
therefore
shall
make
you
free
,
then
are
yee
free
indeed
.
Agar
the
first
Covenant
,
and
Ishmael
the
seed
of
Abraham
by
the
first
Covenant
must
be
put
away
as
faulty
,
they
may
not
abide
in
the
House
;
no
,
though
the
first
,
and
first-borne
:
For
it
is
written
,
The
elder
shall
serve
the
younger
,
and
he
that
caught
his
brother
by
the
heele
must
have
the
dominion
;
The
application
hereof
is
plaine
,
Neverthelesse
,
for
the
sakes
of
some
,
there
may
be
a
gathering
up
the
summe
of
what
hath
been
spoken
touching
this
matter
,
and
it
is
this
:
That
although
there
be
a
light
and
law
in
every
man
,
which
proceedeth
from
the
Eternall
God
(
the
Father
and
Fountaine
of
lights
and
spirits
)
which
hath
the
power
and
dominion
over
every
man
(
while
he
is
under
age
)
as
a
Schoole-master
or
Tutor
:
to
the
Edicts
,
precepts
,
and
principles
whereof
he
is
obliged
to
yeild
obedience
,
under
the
penalty
of
Curse
and
Eternall
separation
from
God
which
is
the
Condition
of
the
first
Covenant
.
Yet
this
is
not
the
abiding
estate
which
God
hath
appoynted
to
perfect
the
Heires
of
salvation
;
but
rather
in
order
to
the
bringing
in
that
better
hope
;
viz.
the
promise
by
faith
of
Jesus
Christ
.
That
it
might
be
given
to
them
that
beleeve
,
Gal.
3.22
.
And
after
that
faith
is
come
,
they
are
no
longer
under
a
Schoole-master
,
but
admitted
to
the
Adoption
of
sonnes
,
and
thenceforth
no
more
servants
but
sons
;
not
now
under
the
Spirit
of
bondage
and
feare
,
of
being
cast
out
of
the
house
,
as
a
servant
,
or
sonne
of
the
bondwoman
,
who
is
not
to
abide
in
the
house
for
ever
,
but
now
as
one
whom
the
sonne
having
made
free
is
free
indeed
,
and
shall
abide
for
ever
,
Joh.
8.35
,
Gal.
3.25
.
Gal.
4.5
.
Rom.
8.15
.
The
light
and
law
of
the
naturall
man
,
of
which
every
one
is
partaker
,
and
by
which
they
(
which
are
obedient
thereunto
)
bring
forth
fruits
as
unto
a
first
Husband
,
which
are
legitimate
and
lawfull
,
and
of
which
wee
are
apt
to
say
,
Oh
that
Ishmael
might
live
in
thy
sight
!
Neverthelesse
,
this
Husband
must
dye
,
and
so
must
his
off-spring
too
,
though
they
seeme
never
so
goodly
,
nor
never
so
glorious
,
whether
they
be
mournings
,
prayings
,
teares
,
fastings
,
humblings
,
abstinencies
,
righteousnesses
,
loving
and
obeying
the
light
,
and
law
,
which
is
in
every
man
.
These
must
all
dye
,
and
the
glory
of
them
become
as
the
grasse
of
the
feild
:
when
the
glory
of
the
Lord
is
revealed
,
bringing
in
everlasting
righteousnesse
by
the
blood
of
the
everlasting
Covenant
;
when
the
Lord
shall
pronounce
against
the
goodlinesse
of
all
flesh
,
and
when
the
Spirit
of
the
Lord
shall
blow
upon
it
,
&
cause
it
to
wither
,
declaring
all
flesh
to
be
grasse
,
and
all
the
goodlinesse
thereof
as
the
flower
of
the
feild
;
which
shall
wither
and
fade
away
,
and
its
beauty
shall
be
blasted
,
Isa.
40.4
,
5
,
6
,
7.8
.
And
the
Lord
alone
shall
be
exalted
in
that
day
.
To
him
then
shall
every
knee
bow
,
and
every
tongue
sweare
,
surely
shall
one
say
(
or
surely
shall
he
say
of
mee
)
In
the
Lord
is
all
righteousnesse
and
strength
,
even
to
him
shall
men
come
,
and
all
that
are
incensed
against
him
shall
be
ashamed
.
In
the
Lord
shall
all
the
seed
of
Israel
be
justified
,
and
shall
glory
,
Isa
,
45.24
,
25.
Thus
shall
glorying
in
the
flesh
and
all
boasting
be
cut
off
,
Rom.
3.27
.
to
fulfill
that
word
of
the
Lord
,
Jer.
9.23
.
Let
not
the
wise
man
glory
in
his
wisdome
,
nor
the
mighty
man
glory
in
his
might
,
nor
the
rich
man
glory
in
his
riches
,
but
let
him
that
glorieth
glory
in
this
,
that
he
understandeth
and
knoweth
mee
,
that
I
am
Jehovah
which
exerciseth
loving
kindnesse
;
Which
passage
of
the
Prophet
Jeremiah
is
made
to
Center
in
Christ
,
who
of
God
is
made
to
his
,
wisdome
,
righteousnesse
,
sanctification
and
redemption
;
That
no
flesh
should
glory
in
his
presence
;
But
(
as
it
is
written
)
Hee
that
glorieth
let
him
glory
in
the
Lord
,
1
Cor.
1.29
,
30
,
31.
This
poore
and
base
and
contemptible
hang'd
and
crucified
Jesus
,
which
to
the
Greekes
was
foolishnesse
,
and
to
the
Jewes
a
stumbling
blocke
,
but
to
the
Called
,
to
them
which
beleeve
,
both
Jewes
and
Greeks
,
Hee
is
Christ
the
power
of
God
,
and
the
wisdome
of
God
,
1
Cor.
1.18
,
to
31.
This
is
that
other
husband
to
whom
the
beleeving
are
married
,
by
whom
they
bring
forth
fruit
to
God
,
not
in
oldnesse
of
letter
,
but
in
newnesse
of
Spirit
,
Rom.
7.4.6
.
These
are
they
,
who
notwithstanding
all
their
obedience
to
the
law
of
the
first
husband
,
wherein
they
were
fruitfull
,
and
had
whereof
to
glory
as
unto
,
and
under
that
ministration
,
yet
all
that
glory
and
glorying
was
to
vaile
it selfe
,
yea
to
vanish
and
be
done
away
,
and
rendred
Inglorious
at
the
appearing
of
that
which
excelled
:
the
Mother
and
Child
must
be
gone
;
Agar
and
her
Sonne
must
have
no
tarriance
,
notwithstanding
all
their
pretence
of
alliance
and
affinity
to
Abraham
,
yet
these
must
not
abide
,
the
Spirit
of
the
Lord
must
blow
upon
them
;
and
plainly
and
faithfully
is
it
declared
,
Joh.
3.3
.
Except
a
man
be
borne
againe
,
he
cannot
see
the
kingdome
of
God
.
And
except
that
word
be
fulfilled
in
him
,
Rom.
7.4
.
that
he
become
dead
to
the
Law
of
the
first
husband
,
and
married
to
that
other
husband
,
i.
e.
to
him
that
is
raised
from
the
dead
,
he
can
never
bring
forth
fruit
unto
God
(
how
fruitfull
soever
he
may
seeme
to
be
;
't
is
not
such
fruit
as
of
which
it
may
be
said
,
In
mee
is
thy
fruit
found
)
i.
e.
fruit
unto
holinesse
,
the
end
whereof
is
everlasting
life
,
Rom.
6.22
.
Let
a
man
follow
the
dictates
of
the
light
and
law
that
is
in
him
with
all
possible
exactnesse
,
that
the
creature
is
capable
of
,
minding
it
as
his
teacher
,
and
obeying
it
as
such
,
and
arive
at
a
justification
in
himselfe
;
such
an
one
may
have
whereof
to
glory
,
but
not
before
God
.
As
is
testified
in
the
person
of
him
,
who
said
,
I
know
nothing
by
my selfe
,
yet
am
I
not
thereby
justified
,
but
he
that
judgeth
mee
is
the
Lord
,
1
Cor.
4.4
.
Forasmuch
as
not
he
that
commendeth
himselfe
is
approved
,
but
whom
the
Lord
commendeth
,
2
Cor.
10.17
,
18.
Nor
he
that
pronounceth
himselfe
cleane
is
therefore
so
,
for
who
can
say
,
I
have
made
my
heart
cleane
,
I
am
pure
from
my
sinne
,
Pro.
20.9
.
But
the
blessednesse
is
thus
described
,
Rom.
4.7
,
8
,
Blessed
are
they
whose
iniquities
are
forgiven
,
and
whose
sinnes
are
covered
:
Blessed
is
the
man
to
whom
the
Lord
will
not
impute
sinne
.
Hee
therefore
that
glorieth
let
him
glory
in
the
Lord
,
who
,
silencing
and
stopping
the
mouth
of
all
flesh
,
cuts
off
all
pretence
of
boasting
and
glorying
in
his
presence
,
how
goodly
soever
men
may
seeme
to
appeare
to
themselves
and
to
one
another
,
looking
for
salvation
from
the
light
and
law
within
them
(
as
it
is
common
to
all
men
,
or
as
it
is
such
in
every
man
,
for
so
are
the
termes
)
whereas
God
hath
not
anoynted
it
to
that
worke
,
nor
laid
the
great
weight
of
eternall
salvation
upon
the
shoulders
thereof
,
it
being
too
weake
for
that
service*
;
But
upon
him
that
is
mighty
to
save
,
who
is
able
to
save
to
the
uttermost
all
them
which
come
unto
God
by
him
;
even
by
him
in
whom
all
the
seed
of
Israel
shall
be
justified
,
and
shall
glory
.
[
*
Rom.
8.3
.
Gal.
3.21
.
Heb.
7.25
.
]
It
remaines
to
Consider
whether
there
be
not
a
great
mistake
in
the
applying
,
or
rather
in
the
misapplying
the
scriptures
,
which
are
annexed
at
the
Close
of
the
recited
Paragraph
,
as
a
proofe
of
it
,
or
of
some
part
thereof
.
The
words
are
these
,
viz.
Being
obedient
to
the
light
within
—
That
light
obeying
it
is
your
salvation
—
Minde
your
teacher
within
,
minde
the
light
within
,
Jer.
31.34
.
Isa.
54.13
.
Joh.
6.46
.
Joh.
1.2
,
27.
It
is
to
be
observed
and
remembred
by
the
reader
,
that
,
The
light
within
,
is
all
along
throughout
this
discourse
understood
to
be
the
light
within
every
man
and
woman
,
which
cometh
into
the
world
:
of
which
light
in
every
man
it
is
said
,
There
is
your
Teacher
present
with
you
,
minde
your
Teacher
within
,
minde
the
light
within
:
and
then
are
the
Scriptures
added
,
which
are
last
above-cited
.
Reply
.
It
may
not
be
denyed
but
that
the
light
and
law
in
every
man
is
a
Teacher
,
a
Schoole-master
to
every
man
:
it
Commands
and
directs
in
matters
to
be
done
;
it
approves
,
or
reproves
the
deeds
done
or
undone
in
the
flesh
,
according
to
the
dispensation
and
administration
thereof
;
whether
it
relate
to
a
law
written
in
letters
,
or
only
on
the
heart
;
according
to
Ro.
2.14
.
such
a
teacher
it
is
of
all
mankind
;
for
whatsoever
the
law
saith
,
it
saith
to
them
,
that
are
under
the
law
,
that
every
mouth
may
be
stopped
,
&
all
the
world
may
become
guilty
before
God
(
but
no
mouth
is
stopped
without
a
law
,
Rom.
5.13
.
)
Rom.
4.15
.
Every
one
is
bound
to
hearken
to
this
teacher
,
while
he
is
under
the
tuition
thereof
;
and
for
his
contempt
is
inexcusable
,
being
self-convicted
,
or
convict
in
his
owne
Conscience
.
It
is
the
lot
of
all
the
posterity
of
Adam
,
to
be
under
this
tuition
and
teaching
.
But
by
the
recitall
of
the
Scriptures
above-named
it
is
most
Evident
,
that
both
the
Teacher
and
the
Schollers
therein
intended
,
are
differenced
from
these
last
above-mentioned
,
and
may
not
without
great
injury
to
the
truth
and
scope
thereof
be
applyed
for
a
proofe
of
that
,
for
which
they
are
alledged
,
viz.
to
prove
that
the
light
in
every
man
is
that
teacher
,
those
Scriptures
intend
,
and
are
brought
to
prove
;
it
will
plainly
appeare
upon
tryall
(
the
Scriptures
being
examined
)
that
the
schollers
are
not
every
man
that
comes
into
the
world
,
but
they
are
the
children
of
the
New
Covenant
,
the
borne
of
God
,
Joh.
1.13
.
or
of
the
Spirit
of
God
,
Joh.
3.3.6
.
Nor
is
the
teacher
That
light
,
which
is
within
every
man
,
that
cometh
into
the
world
,
but
it
is
the
Spirit
of
truth
,
the
Anoynting
of
the
Father
,
that
Spirit
of
promise
which
Christ
would
send
,
and
which
being
come
would
guide
the
Anoynted
ones
into
all
truth
,
as
hath
been
prooved
before
,
from
Joh.
14.16
,
17
,
26.
Joh.
16.7
,
13.
The
Scriptures
before
mentioned
are
these
which
follow
,
viz.
Jerem.
31.34
.
And
they
shall
teach
no
more
every
man
his
neighbour
,
and
every
man
his
brother
,
saying
,
know
the
Lord
,
for
they
shall
all
know
mee
from
the
least
unto
the
greatest
of
them
,
saith
the
Lord
,
for
I
will
forgive
their
iniquity
,
and
I
will
remember
their
sinne
no
more
.
And
they
shall
,
&c.
Quest.
Who
are
they
?
Ans.
They
with
whom
the
Lord
makes
the
New
Covenant
.
Quest.
Why
,
who
are
they
with
whom
he
makes
a
new
Covenant
?
Ans.
With
the
House
of
Israel
and
Judah
.
Quest.
Who
are
the
House
of
Israel
and
Judah
?
Ans.
Not
all
the
seed
of
Abraham
according
to
the
flesh
,
as
is
testified
,
Rom.
9.6
,
7
,
8.
For
they
are
not
all
Israel
that
are
of
Israel
:
Neither
because
they
are
the
seed
of
Abraham
are
they
all
children
;
but
the
children
of
the
promise
are
counted
for
the
seed
.
Which
promise
made
by
God
to
Abraham
,
was
not
made
to
him
as
he
was
the
father
of
the
Circumcision
only
,
but
of
the
uncircumcision
also
,
as
is
witnessed
,
Rom.
4.13.16
,
17.
As
he
was
Heire
of
the
world
,
and
father
of
many
Nations
,
that
the
promise
might
be
sure
to
all
the
seed
,
not
according
to
the
flesh
,
but
the
faith
of
Abraham
:
as
is
further
testified
,
Gal.
3.7
.
Know
yee
therefore
that
they
which
are
of
faith
,
the
same
are
Children
of
Abraham
,
and
are
blessed
with
faithfull
Abraham
,
vers.
9.
For
there
is
neither
Jew
nor
Greeke
,
neither
bond
nor
free
,
neither
male
nor
female
;
for
yee
are
all
one
in
Christ
Jesus
.
And
if
ye
be
Christs
,
then
are
yee
Abrahams
seed
,
and
heires
according
to
promise
.
To
this
seed
of
Abraham
,
(
i.
e.
)
the
Children
of
faith
,
whether
Jew
or
Gentile
,
male
or
female
,
bond
or
free
,
was
the
Covenant
made
,
and
this
was
it
,
Jer.
31.33
.
I
will
put
my
law
in
their
inward
parts
,
and
write
it
in
their
hearts
,
and
I
will
be
their
God
,
and
they
shall
be
my
people
:
And
they
shall
teach
no
more
every
man
his
neighbour
,
for
they
shall
all
know
mee
from
the
least
of
them
,
unto
the
greatest
of
them
,
saith
the
Lord
.
By
the
Consideration
whereof
;
It
may
most
plainly
be
discerned
,
how
this
Scripture
is
mistaken
and
misapplyed
,
1.
forasmuch
as
it
treats
of
a
new
and
another
Covenant
,
which
God
would
make
after
those
dayes
:
not
according
to
the
tenour
of
the
first
,
which
obliged
the
persons
of
all
mankinde
,
either
as
it
was
engraven
on
their
hearts
,
according
to
Rom.
2.14
.
or
on
Tables
of
stone
,
or
in
a
booke
,
under
the
Administration
of
the
first
Mediator
,
Gal.
3.19
.
But
this
is
another
Covenant
,
called
here
and
in
Heb.
8.
a
New
Covenant
.
2.
The
persons
,
with
whom
this
Covenant
is
made
and
confirmed
,
are
the
seed
of
Abraham
only
,
not
the
Race
of
Adam
(
who
was
the
father
of
every
man
that
comes
into
the
world
)
but
of
Abraham
the
father
of
the
faithfull
.
3.
Nor
were
all
the
seed
of
Abraham
taken
into
this
Covenant
,
and
the
priviledges
thereof
,
however
they
were
joynt-sharers
,
and
partakers
in
the
former
:
yet
not
here
,
for
the
Children
of
the
promise
were
counted
for
the
seed
,
Rom.
9.8
.
How
farre
then
is
this
Scripture
mistaken
and
misapplyed
,
which
is
subjected
to
the
light
in
every
man
;
which
intermedleth
not
with
the
condition
of
any
man
,
but
the
children
of
the
New
Covenant
only
(
i.
e.
)
the
beleever
or
man
in
Christ
;
If
yee
be
Christs
,
then
are
yee
Abrahams
seed
,
and
heires
according
to
promise
.
Now
with
Abraham
and
his
seed
were
the
promises
made
.
Not
with
every
man
that
cometh
into
the
world
;
No
more
was
this
Covenant
promise
mentioned
before
,
Jer.
31.34
.
And
therefore
suites
not
with
the
purpose
or
matter
touching
which
it
s
produced
,
viz.
to
prove
that
the
light
in
every
man
is
his
teacher
,
and
teacheth
him
(
i.
e.
)
every
man
,
so
as
that
he
need
not
to
be
taught
by
any
one
,
saying
,
know
the
Lord
;
for
that
this
Scripture
speaketh
not
to
or
touching
any
but
the
Children
of
the
New
Covenant
,
the
children
of
faith
,
or
of
the
new
birth
only
,
and
not
of
every
man
coming
into
the
world
.
The
next
Scripture
mentioned
is
Isa.
54.13
.
And
all
thy
Children
shall
be
taught
of
the
Lord
.
Quest.
Thy
Children
;
Whose
,
and
who
are
They
?
Ans.
The
citing
of
the
very
next
Scripture
by
themselves
produced
,
will
both
answer
the
question
,
and
discover
the
error
in
their
misapplying
it
to
the
purpose
in
hand
:
the
place
is
this
,
Joh.
6.46
.
(
which
I
rather
doe
judge
was
intended
to
have
been
,
vers.
45.
)
the
words
are
these
:
It
is
written
in
the
Prophets
,
And
they
shall
be
all
taught
of
God
:
Now
how
that
saying
in
the
Prophet
,
which
was
last
recited
(
and
to
which
this
in
John
referres
)
is
to
be
understood
,
will
appeare
from
our
Saviours
words
:
which
are
these
,
viz.
No
man
can
come
to
mee
,
except
the
Father
which
hath
sent
mee
draw
him
,
and
I
will
raise
him
up
at
the
last
day
.
It
is
written
in
the
Prophets
,
and
they
shall
be
all
taught
of
God
:
Every
man
therefore
that
hath
heard
and
learnt
of
the
Father
cometh
unto
mee
.
Not
that
any
man
hath
seene
the
Father
,
save
hee
which
is
of
God
,
hee
hath
seene
the
Father
.
Verily
,
verily
,
I
say
unto
you
,
hee
that
beleeveth
on
mee
,
hath
everlasting
life
.
Who
doth
not
discerne
?
that
Esay
doth
not
speake
of
every
man
,
that
comes
into
the
world
,
nor
of
the
light
in
every
such
man
,
as
being
his
teacher
,
nor
doth
our
Lord
Jesus
so
interpret
his
words
:
Nay
the
contrary
is
Evident
:
For
our
Lord
doth
not
say
every
man
hath
a
teacher
,
viz.
the
light
within
him
,
and
that
being
obedient
to
that
light
within
him
it
will
bring
him
to
purity
,
holinesse
,
&c.
Obeying
it
is
salvation
;
minde
the
teacher
within
,
the
light
within
.
But
he
declares
plainly
,
That
no
man
can
come
to
him
,
except
the
father
draw
him
;
i.
e.
teach
him
;
for
so
it
follows
,
It
is
written
in
the
Prophets
,
they
shall
be
all
taught
of
God
.
Quest.
Who
are
they
?
Ans.
Thy
Children
shall
be
all
taught
of
the
Lord
,
Isa.
54.13
.
Not
every
one
that
cometh
into
the
world
,
but
every
man
,
that
hath
heard
,
and
learned
of
the
father
,
cometh
unto
Christ
,
and
it
s
hee
that
beleeveth
on
Christ
,
who
hath
everlasting
life
.
These
are
the
children
who
are
taught
of
the
Lord
,
who
having
heard
,
and
learnt
of
the
father
,
come
to
Christ
;
which
is
not
the
case
of
every
one
that
comes
into
the
world
,
but
of
such
only
as
being
regenerate
and
renewed
in
the
spirit
of
their
minde
,
become
children
of
the
Covenant
and
heires
of
the
promises
thereof
,
or
being
Christs
through
beleeving
are
heires
according
to
promise
,
Gal.
3.29
.
The
next
Scripture
mentioned
is
Joh.
1.2.7
But
the
Anoynting
which
yee
have
received
of
him
abideth
in
you
,
and
yee
need
not
that
any
man
teach
you
,
but
as
the
same
Anoynting
teacheth
you
of
all
things
,
and
is
truth
and
is
no
lye
.
Reply
.
This
Scripture
(
as
the
former
)
doth
not
beare
it selfe
in
its
tendency
toward
every
one
,
that
cometh
into
the
world
,
viz.
the
light
in
every
one
,
nor
calls
that
light
their
teacher
,
but
it
speakes
of
the
Unction
which
they
,
(
viz.
the
Apostles
,
and
some
others
)
had
received
from
the
holy
one
;
and
describes
the
nature
and
property
thereof
,
its
efficacy
and
operation
in
them
,
but
what
's
this
to
the
condition
of
every
man
,
or
to
the
proofe
of
this
,
that
the
light
in
every
man
is
this
Unction
,
or
Anoynting
:
but
this
Scripture
having
come
to
hand
before
,
and
been
Considered
then
and
there
,
there
need
not
more
be
said
thereto
in
this
place
,
there
having
been
too
oft
repetition
of
things
formerly
spoken
,
the
reader
is
desired
to
beare
in
minde
,
what
he
hath
read
already
,
or
else
to
helpe
his
memory
by
looking
backe
into
those
pages
where
this
Scripture
is
examined
.
That
which
offers
it selfe
to
be
Considered
in
the
next
place
touching
this
light
in
every
man
,
and
what
it
does
,
is
thus
expressed
.
This
light
opens
all
Scriptures
,
and
leads
man
out
of
the
fall
up
to
God
the
Father
,
and
Fountaine
of
lights
,
this
is
the
true
light
,
and
leadeth
unto
life
Eternall
,
Joh.
1.5.8
,
9
,
10
,
11
,
12
,
13.
Joh.
17.
10
,
23
,
24.
Farnworth
,
Ranters
discovered
,
pa.
13.
Reply
.
God
who
is
light
,
1
Joh.
1.5
.
the
Father
and
Fountaine
of
lights
,
He
revealeth
secrets
,
Dan.
2.28
,
29.
God
the
Word
,
Joh.
1.1
.
That
true
light
,
vers.
9.
being
made
flesh
,
vers.
14.
and
so
became
the
Lord's
Christ
,
Luk.
2.26
.
Hee
openeth
his
mouth
in
parables
,
Math.
13.35
.
and
openeth
the
parables
,
which
himselfe
hath
uttered
,
vers.
18.38
.
Beginning
at
Moses
and
all
the
Prophets
,
Hee
expounded
in
all
the
Scriptures
the
things
concerning
himselfe
Luke
24.27
.
Hee
as
Christ
the
Lord
,
or
the
Lords
Christ
,
Luk.
2.11.26
.
opened
to
them
the
Scriptures
,
Luke
24.32
.
and
opened
their
understandings
that
they
might
understand
the
Scriptures
,
v.
45.
The
Spirit
of
truth
which
proceedeth
from
the
father
,
and
whom
Christ
would
send
from
the
Father
,
John
15.26
.
after
he
himselfe
was
departed
,
John
16.7
.
Hee
,
that
Spirit
of
truth
,
should
be
the
Revealer
of
secrets
,
1
Cor.
2.10
.
who
is
called
the
Spirit
of
Revelation
,
Ephes.
1.17
.
and
should
both
bring
to
remembrance
and
open
the
mystery
of
the
sayings
of
Christ
,
and
of
the
holy
Scriptures
of
truth
,
John
14.17.26
.
John
16.13
.
and
continue
so
to
doe
,
as
the
abideing
Oracle
:
from
whose
blessed
breathings
and
whispers
,
wisdomes
Children
,
the
Anoynted
ones
of
the
Lord
,
the
New
borne
babes
,
the
borne
of
God
;
they
which
are
borne
of
the
Spirit
,
or
from
above
,
are
to
expect
openings
and
leadings
into
truth
,
Joh.
14.16
,
17.
The
light
as
thus
considered
opens
all
Scriptures
.
Reply
.
But
the
light
in
every
man
which
comes
into
the
world
,
viz.
the
Spirit
of
a
man
,
Zach:
12.1
.
or
Candle
of
the
Lord
,
Pro:
20.27
.
or
the
law
which
is
written
on
every
mans
heart
,
which
(
as
hath
been
said
before
)
is
one
with
the
light
.
This
light
or
law
in
every
man
doth
not
,
nor
cannot
open
all
Scriptures
,
nor
lead
man
out
of
the
fall
up
to
God
the
Father
,
and
to
eternall
life
.
That
it
doth
not
open
all
Scriptures
,
may
be
demonstrated
from
the
passage
now
under
Consideration
,
if
compared
with
the
Scriptures
,
produced
for
the
proofe
thereof
;
For
as
much
as
the
Scriptures
produced
make
not
so
much
as
mention
of
the
thing
,
which
they
are
brought
to
proove
.
Who
is
there
that
in
John
1.5.8
,
9
,
10
,
11
,
12
,
13.
or
in
John
17.10.23
,
24.
can
finde
one
word
of
proofe
,
that
the
light
in
every
man
opens
all
Scriptures
,
and
leads
man
out
of
the
fall
up
to
God
the
Father
,
and
to
eternall
life
?
which
is
a
plaine
Evidence
and
demonstration
that
the
light
in
Richard
Farnworth
hath
not
opened
these
Scriptures
to
him
,
else
he
would
have
seene
them
,
not
to
have
been
to
the
purpose
,
or
matter
in
hand
;
and
if
the
light
in
this
person
before
named
have
not
opened
these
Scriptures
,
then
the
light
in
every
man
doth
not
open
all
Scriptures
.
Object
.
The
light
in
every
man
doth
open
all
Scriptures
,
but
it
is
not
to
every
man
,
but
to
them
only
,
that
love
it
and
obey
it
.
Ans.
It
hath
been
often
said
by
many
,
that
the
Scriptures
are
plaine
,
and
wee
deny
meanings
,
and
particularly
this
hath
been
mentioned
before
,
that
sharpe
sentence
of
Francis
Howgill
,
Thou
that
tells
of
opening
Chapters
or
verses
by
meanings
,
thou
never
heard
a
word
of
Christ
.
I
would
demand
of
any
man
,
Are
not
Chapters
and
verses
,
Scriptures
?
Is
not
opening
of
Scriptures
,
the
expounding
them
,
and
giveing
the
sence
and
meaning
thereof
.
Forasmuch
as
no
Scripture
needs
to
be
opened
or
expounded
,
where
there
is
not
some
difficulty
or
obscurity
in
the
sence
and
meaning
thereof
.
In
the
24.
of
Luke
.
25.26
,
27.
our
Lord
expounds
to
his
Disciples
,
Moses
and
the
Prophets
,
and
in
them
the
things
concerning
himselfe
,
and
the
Disciples
testifie
,
vers.
32.
that
he
opened
to
them
the
Scriptures
;
the
like
did
Peter
,
and
Phillip
,
and
others
,
Acts
2.29
.
Acts
1.16
.
Acts
8.34
,
35.
Acts
17.35
.
If
the
Scriptures
be
plaine
,
and
need
no
opening
,
how
then
is
the
light
said
to
open
all
Scriptures
;
and
how
may
these
two
writers
,
(
viz.
)
Francis
and
Richard
,
be
reconciled
.
The
one
affirming
,
The
light
opens
all
Scriptures
.
The
other
saying
,
Thou
which
tells
of
opening
Chapters
,
or
Verses
,
by
meanings
,
thou
never
heard
a
word
of
Christ
.
If
the
light
in
every
man
,
doth
open
alll
Scriptures
,
to
every
one
that
doth
love
and
obey
it
.
How
is
it
,
that
Richard
Farnworth
doth
faile
of
the
true
understanding
of
the
Scriptures
before
cited
?
as
to
the
end
and
scope
thereof
,
haveing
not
in
them
the
proofe
of
the
matter
,
for
which
they
are
brought
,
is
it
because
he
doth
not
love
the
light
and
obey
it
?
That
will
hardly
be
consented
unto
,
seeing
in
his
book
called
Heart-opened
,
Page
12.
He
saith
of
himselfe
,
the
heavenly
treasure
doth
dwell
in
an
earthen
vessell
,
and
my
joy
is
in
doing
the
will
of
my
heavenly
Father
.
If
then
the
defect
be
not
in
him
through
a
want
of
love
and
obedience
,
to
the
light
in
him
.
It
must
be
in
the
light
,
that
is
in
him
,
that
it
cannot
,
or
doth
not
open
all
Scriptures
to
him
.
Another
instance
may
be
given
in
this
case
from
the
writeings
of
the
same
Person
in
his
book
called
Heart
Opened
,
Page
,
16.
I
finde
these
words
.
You
say
Christ
did
breake
the
Passeover
with
his
Disciples
,
true
it
is
,
he
did
so
,
to
shew
what
death
he
was
to
dye
,
his
body
was
to
be
broken
,
and
his
blood
to
be
shed
,
and
that
was
the
figure
;
and
they
were
to
observe
it
tilll
he
came
,
to
rise
from
the
dead
,
and
they
did
so
.
They
did
observe
it
,
till
he
came
to
them
again
,
after
his
death
,
and
then
the
shadow
was
put
away
,
and
the
life
was
manifested
in
power
,
and
the
substance
was
come
unto
them
,
for
he
shewed
himselfe
to
those
very
Disciples
,
which
he
broke
the
Passeover
with
,
before
his
death
;
Now
to
whom
Christ
is
come
,
they
need
not
to
observe
that
which
did
typifie
or
held
forth
,
that
he
was
to
come
,
Page
18.
Reply
,
I
have
chosen
to
expresse
this
whole
passage
,
the
rather
because
I
would
avoid
the
offence
of
such
as
might
say
,
I
had
willingly
omitted
some
word
or
sentence
to
the
Authors
prejudice
.
In
this
passage
there
is
a
plain
discovery
that
the
light
in
this
Author
hath
mistooke
the
Scripture
,
and
instead
of
opening
thereof
,
hath
darkned
,
obscured
,
and
perverted
the
truth
therein
,
and
that
will
appeare
upon
examination
and
tryall
.
1.
Where
it
is
said
,
Christ
did
breake
the
Passeover
.
The
Scripture
saith
,
not
so
,
Exod.
12.46
.
Nay
,
the
law
testifies
that
not
a
bone
thereof
was
to
be
broken
,
Numb.
9.12
.
But
I
suspect
the
difference
between
the
Passeover
and
the
Supper
of
the
Lord
,
was
not
taken
notice
of
by
him
.
2.
They
did
observe
it
till
he
came
(
saith
he
)
What
Scripture
gives
Testimony
thereto
,
that
the
Disciples
did
observe
the
Passeover
,
or
the
Supper
,
dureing
Christs
abode
in
the
grave
,
or
where
,
and
how
,
was
it
by
them
observed
?
3.
Then
the
shadow
was
put
away
,
and
the
substance
was
come
unto
them
,
Now
to
whom
Christ
is
come
,
they
need
not
to
observe
that
,
which
did
tipifie
or
hold
forth
that
he
was
to
come
.
Reply
,
This
kinde
of
opening
of
this
Scripture
,
and
the
meaning
that
is
put
upon
it
speakes
thus
much
to
me
.
That
Christ
did
breake
the
Passeover
;
but
that
's
not
so
,
rather
he
brake
bread
(
and
so
it
's
testified
)
this
his
breaking
bread
was
a
figure
,
and
they
were
to
observe
it
,
till
he
came
to
rise
from
the
dead
,
and
they
did
so
,
and
they
did
observe
it
,
till
he
came
to
them
againe
,
after
his
death
,
and
then
the
shadow
or
figure
was
put
away
.
Answ.
In
this
case
the
counsell
of
the
Prophet
Esay
is
applyable
.
To
the
Law
and
to
the
Testimony
if
they
speak
not
according
to
this
word
it
is
because
there
is
no
(
morning
)
light
in
them
Esay
8.20
.
1.
The
Scripture
doth
not
any where
declare
,
that
the
Disciples
brake
bread
in
remembrance
of
Christ
,
between
the
times
of
his
death
,
and
resurrection
.
2.
The
Scriptures
doe
testifie
that
they
did
breake
bread
after
his
resurrection
and
ascention
,
and
if
both
these
be
true
,
then
this
Author
wanted
light
in
the
opening
this
Scripture-passage
or
the
light
in
him
was
not
sufficient
to
open
this
,
therefore
not
all
Scriptures
.
The
former
of
these
two
,
(
viz.
)
that
the
Disciples
of
our
Lord
did
observe
the
Passeover
,
or
Supper
in
remembrance
of
Christ
till
he
came
to
them
again
after
his
death
;
that
this
was
true
,
and
that
the
Disciples
so
did
it
,
remaines
to
be
proved
,
where
,
and
how
it
was
by
them
so
done
,
during
his
abode
in
the
grave
.
The
latter
of
them
,
that
the
Apostles
did
observe
the
breaking
of
bread
after
the
resurrection
,
and
assention
of
Christ
,
is
thus
witnessed
,
Acts
2.42
.
And
they
continued
stedfastly
in
the
Apostles
doctrine
,
and
fellowship
,
and
in
breaking
of
bread
and
prayers
,
Acts
20
7.
1
Cor.
10.16
.
1
Cor.
11.23
,
24.
If
this
were
not
that
breakeing
of
bread
which
is
by
our
Lord
Jesus
appointed
,
and
by
the
Apostle
intended
1
Cor.
11.
Let
it
be
made
appear
by
the
Scriptures
of
truth
,
by
him
that
can
without
a
meaning
;
and
this
I
doe
in
an
especiall
manner
commend
to
the
serious
consideration
of
Fr:
Howgill
.
Or
let
that
meaning
and
opening
of
the
above
named
Scriptures
(
if
they
need
any
)
be
according
to
verity
and
truth
,
and
this
I
commend
to
Rich:
Farnworth
and
both
these
writers
to
observe
their
difference
herein
,
touching
the
opening
of
Scriptures
,
(
viz.
)
Chapters
or
verses
,
The
one
affirming
the
sufficiency
of
the
light
in
every
man
to
open
all
Scriptures
.
The
other
saying
,
Thou
that
tells
of
opening
Chapters
or
Verses
by
meanings
,
thou
never
heard
a
word
of
Christ
.
It
remaines
to
consider
touching
the
light
in
every
man
.
Whether
it
doth
or
can
lead
man
out
of
the
fall
up
to
God
the
Father
,
and
to
eternall
life
.
Reply
,
The
light
in
every
man
,
considered
either
apart
and
singly
,
as
the
spirit
of
a
man
the
candle
of
the
Lord
;
or
as
the
Law
written
on
every
mans
heart
,
for
so
the
law
is
light
,
Prov.
6.23
.
as
before
minded
.
The
light
and
Law
as
thus
considered
,
doth
not
,
nor
cannot
lead
a
man
out
of
the
fall
&c.
First
,
That
it
doth
not
.
This
is
evident
first
in
the
person
of
Adam
,
In
whom
the
light
after
his
fall
was
as
eminent
(
to
say
no
more
)
as
in
any
other
of
the
children
of
the
transgression
,
Considered
as
meer
subjects
of
the
light
common
to
all
or
of
that
light
which
is
in
every
man
that
comes
into
the
world
,
of
which
number
he
was
not
the
least
.
Yet
the
light
in
him
though
it
discovered
to
him
his
transgression
and
wrought
in
him
feare
;
and
hideing
of
himselfe
;
it
led
him
not
out
of
the
fall
,
up
to
God
the
Father
,
and
to
eternall
life
,
for
it
is
said
Gen.
3.8
,
9
,
10.
And
Adam
and
his
wife
hid
themselves
from
the
presence
of
the
Lord
,
and
he
said
,
I
heard
thy
voice
in
the
Garden
,
and
I
was
afraid
,
because
I
was
naked
,
and
I
hid
my selfe
:
So
true
is
that
word
by
the
law
is
the
knowledge
of
sin
.
Rom.
3.20
.
And
the
law
worketh
wrath
,
Rom.
4.15
.
And
so
farre
was
the
light
and
law
in
the
first
man
Adam
,
from
leading
him
out
of
the
fall
up
to
God
the
Father
,
that
it
had
this
effect
upon
him
,
to
drive
him
from
the
voice
and
presence
of
God
,
and
through
feare
to
hide
himselfe
.
As
this
is
true
of
the
first
man
,
and
of
the
light
in
him
,
so
may
it
be
affirmed
of
the
Generations
of
mankinde
,
and
of
the
light
in
them
,
it
leads
them
not
up
to
God
out
of
the
fall
nor
can
doe
,
as
not
being
thereunto
enabled
,
as
may
further
appeare
.
Those
dreadfull
examples
of
Cain
and
Judas
,
in
whom
the
light
and
law
did
shine
so
eminently
to
their
soules
conviction
that
they
saw
their
sin
,
and
owned
their
guilt
,
the
latter
proceeding
so
farre
,
that
to
conviction
he
added
confession
,
I
have
sinned
in
betraying
Innocent
blood
.
And
unto
both
these
added
restitution
,
Matth.
27.3
.
He
repented
(
i.
e.
)
confessed
the
sin
,
and
restored
the
Silver
;
That
is
(
as
I
have
heard
some
say
)
shamed
the
deceit
,
yet
did
not
this
light
,
which
convinced
him
,
lead
him
out
of
the
fall
up
to
God
,
but
the
contrary
as
is
evident
in
that
Scripture
,
and
in
Acts
1.18
,
19.
verses
,
other
instances
might
be
given
,
and
experience
discovers
the
many
selfe
convicted
ones
,
whose
light
neverthelesse
leads
them
not
out
of
the
fall
,
up
to
God
the
father
,
but
by
the
light
and
law
in
them
,
are
convinced
,
and
condemned
,
and
driven
away
from
God
,
and
made
to
hide
themselves
.
Object
.
These
Instances
(
nor
any
other
of
the
like
kinde
)
do
not
at
all
weaken
the
truth
,
touching
the
nature
and
power
of
the
light
,
for
the
defect
was
not
in
the
light
,
but
in
the
persons
,
not
loveing
nor
obeying
the
light
,
hence
was
their
condemnation
,
which
if
they
had
loved
and
obeyed
it
,
had
been
their
salvation
,
and
would
have
led
them
up
to
God
the
Father
,
and
to
eternall
life
.
The
light
and
law
in
the
first
man
,
what
ever
it
was
to
him
before
he
transgressed
,
how
lovely
,
and
delightfull
soever
it
was
to
him
then
,
yet
after
his
fall
,
his
heart
did
meditate
terror
;
the
light
and
sight
of
the
law
was
not
desirable
,
it
was
not
to
be
loved
,
but
feared
,
it
wrought
wrath
in
him
,
I
was
affraid
and
hid
my selfe
,
did
it
require
obedience
after
the
fall
so
as
to
lead
up
to
God
,
for
its
worke
was
to
poure
forth
contempt
upon
the
transgressor
,
to
execute
the
just
,
equall
,
and
righteous
(
though
severe
)
sentence
of
death
,
haveing
no
other
thing
in
commission
from
the
law-giver
but
death
to
the
transgressor
.
In
the
day
thou
eatest
thereof
,
thou
shalt
surely
dye
.
This
decree
was
peremptory
,
and
without
condition
,
and
the
law
could
propound
no
dispensation
;
upon
terms
of
loveing
or
obeying
it
,
to
encourage
the
Creature
to
face
about
,
much
lesse
to
lead
him
up
to
God
;
and
this
was
the
condition
of
the
first
man
,
till
the
seed
of
the
woman
Gen.
3.15
.
(
As
the
Serpent
)
was
lift
up
upon
the
pole
of
the
promise
,
to
destroy
the
destroyer
,
and
become
a
door
at
which
man
through
faith
should
enter
;
According
to
that
word
,
I
am
the
doore
,
by
me
if
any
man
enter
he
shall
be
saved
,
John
10.9
.
Nor
was
this
Adams
condition
only
,
but
it
is
the
state
and
condition
of
every
man
;
to
whom
the
light
and
law
doth
discover
sin
,
and
slayes
the
sinner
leaves
him
so
,
till
the
Lord
Jesus
the
quickning
or
live-making
Spirit
,
doth
become
a
principle
of
life
and
light
within
him
,
and
he
become
new
born
.
John
3.3
.
till
Christ
be
formed
in
him
Gal.
4.19
.
and
he
created
a
new
in
Christ
Jesus
,
2
Cor.
5.17
.
being
begotten
of
his
owne
good
will
by
the
word
of
truth
,
James
1.18
.
and
so
born
again
,
of
the
incorruptible
seed
,
by
the
word
of
God
,
which
liveth
and
abideth
for
ever
,
1
Peter
1.23
,
24
,
25.
I
say
till
a
man
be
thus
new
born
,
and
new
created
in
Christ
Jesus
;
and
Christ
be
formed
in
him
,
till
the
law
of
the
Spirit
of
life
in
Christ
Jesus
hath
set
him
free
from
the
law
of
sin
and
death
,
he
cannot
see
the
Kingdome
of
God
;
nor
by
the
light
and
law
under
the
former
consideration
(
of
which
every
man
is
partaker
)
be
led
up
to
God
out
of
the
fall
unto
eternall
life
.
The
Scripture
beares
Testimony
of
Paul
.
That
in
the
heat
of
his
zeale
he
made
havoke
of
the
Church
Acts
8.3
.
Chap.
9.1
.
Chap
,
22
,
4
,
5.19
,
20.
and
being
exceedingly
mad
against
the
Saints
shut
up
many
of
them
in
Prison
,
punished
them
,
and
compelled
them
to
blaspheme
,
and
gave
voice
against
them
,
when
they
were
put
to
death
,
Acts
26.10
,
11.
yet
he
was
in
all
this
zealous
toward
God
,
instructed
according
to
the
perfect
manner
of
the
law
,
Acts
22.3
.
and
touching
the
righteousnesse
thereof
was
blamelesse
,
Phil.
3.6
.
and
thought
with
himselfe
that
he
ought
to
doe
many
things
contrary
to
the
name
of
Jesus
of
Nazareth
,
Acts
26.9
.
he
was
kicking
against
the
pricks
,
and
persecutig
the
Lord
Jesus
,
vers.
14
,
15.
And
knew
it
not
,
1
Timothy
1.13
.
For
although
he
were
a
Blasphemer
,
a
Persecuter
,
and
injurious
,
yet
obtained
he
mercy
,
because
hee
did
it
ignorantly
in
unbeliefe
.
Hence
it
appears
that
Paul
did
obey
the
light
that
was
in
him
,
and
did
prosecute
with
zealethe
dictates
thereof
,
and
was
therein
zealon
toward
God
,
according
to
that
which
is
said
John
16.2
.
The
time
cometh
that
whosoever
killeth
you
,
will
thinke
that
he
doth
God
service
,
or
as
they
of
whom
Paul
bears
record
,
Ro.
10
2.
That
had
a
zeal
of
God
but
not
according
to
Knowledge
.
Either
the
light
in
Paul
was
not
sufficient
to
lead
him
out
of
the
fall
up
to
God
,
and
to
eternall
life
,
or
else
he
did
disobey
and
did
not
follow
the
light
,
which
did
lead
him
.
That
he
did
not
disobey
but
follow
the
light
which
was
in
him
,
it
is
evident
;
for
then
his
sin
had
been
against
knowledge
,
whereas
it
is
said
,
he
did
it
ignorantly
,
1
Tim.
1.13
.
his
conscience
did
not
reprove
him
for
the
things
he
did
,
for
thus
he
witnesseth
,
Acts
2.3.1
.
That
he
had
lived
in
all
good
conscience
before
God
untill
that
day
;
and
in
the
exercise
thereof
was
without
blame
in
himselfe
,
and
as
touching
the
law
blamelesse
before
others
,
yet
was
he
neverthelesse
a
persecuter
of
the
Lord
Jesus
,
in
his
Saints
,
and
did
not
know
it
:
which
discovers
plainly
the
light
in
him
was
either
not
sufficient
to
discover
to
him
the
error
of
his
way
,
or
at
least
did
suspend
its
act
of
enlightning
him
in
the
knowledge
thereof
;
it
check'd
him
not
,
it
convinced
him
not
,
otherwise
his
sin
had
not
been
a
sin
of
ignorance
,
which
is
want
of
light
,
but
a
sin
against
light
,
and
knowledge
,
and
consequently
against
conscience
,
whereas
on
the
contrary
,
he
thought
,
he
ought
to
doe
many
things
against
Jesus
of
Nazareth
(
not
knowing
him
to
be
the
Lord
)
and
he
did
what
he
did
in
his
persecuting
and
blaspheming
,
without
light
and
his
conscience
being
silent
toward
him
in
all
this
;
according
to
that
saying
of
our
Lord
,
Luke
23.34
.
Father
forgive
them
for
they
know
not
what
they
doe
.
For
it
is
to
be
remembred
that
there
are
sins
of
ignorance
,
as
well
as
sins
against
light
and
knowledge
,
the
former
are
not
without
their
guilt
,
and
punishment
,
though
the
latter
greatly
aggravates
both
one
and
the
other
,
as
is
witnessed
in
those
two
Servants
,
Luke
12.47
,
48.
nor
was
it
without
the
singular
wisdome
and
mercy
of
God
,
who
appointed
sacrifices
to
be
offered
for
sins
of
ignorance
,
Leviticus
4.2.13
,
27
,
28.
errors
in
the
judgement
,
as
well
as
in
the
will
,
the
head
and
the
heart
both
sick
,
must
be
purged
Levit.
5.15
,
17
,
18
,
19.
Levit.
4.2
,
13
,
27
,
28.
But
to
sin
against
light
and
knowledge
,
to
be
reproved
and
checked
,
and
convinced
by
the
light
and
yet
not
to
reclaime
but
to
goe
forward
in
the
evill
,
is
not
only
transgression
and
sin
,
but
it
is
sin
aggravated
;
it
is
opposed
to
sins
of
ignorance
,
and
is
called
sinning
presumptuously
,
or
sinning
with
an
high
hand
,
and
despising
the
word
of
the
Lord
,
such
as
so
sinned
were
to
bear
their
iniquity
,
they
were
to
be
cut
off
,
Numb.
15.27
,
28
,
30
,
31.
Deutro.
29.19
,
20
,
21.
And
to
these
kinds
of
sinning
hath
David
relation
,
when
he
prayes
,
Psal.
19.12
,
13.
Who
can
understand
his
errors
,
cleanse
thou
me
from
secret
faults
,
keep
back
thy
Servant
also
from
presumpteous
sins
and
let
them
not
have
dominion
over
me
,
then
shall
I
be
upright
and
innocent
from
the
great
transgression
.
To
this
agrees
that
saying
of
the
Apostle
,
1
Cor.
4.3
,
4.
Yea
,
I
judge
not
mine
own
selfe
,
for
I
know
nothing
by
my selfe
,
yet
am
I
not
hereby
justified
,
but
he
that
judgeth
me
is
the
Lord
.
So
that
hence
it
will
appeare
that
a
person
may
sin
through
a
want
of
light
or
knowledge
,
and
such
may
be
great
sins
(
viz.
)
Blasphemy
,
Persecution
in
an
high
mannner
against
God
and
his
Saints
,
such
as
of
which
Paul
was
guilty
,
and
yet
the
person
committing
them
by
reason
of
his
want
of
light
,
to
detect
,
and
discover
them
,
may
be
without
conscience
of
sin
,
as
in
himself
,
and
he
in
this
his
estate
not
sin
against
light
;
Nay
,
he
may
doe
this
in
the
prosecution
of
his
light
,
such
as
it
is
.
According
to
those
words
of
our
Lord
,
Matth.
36.23
.
If
the
light
in
thee
be
darknesse
,
&c.
Luke
11.35
.
Take
heed
therefore
that
the
light
which
is
in
thee
be
not
darknesse
.
They
shall
thinke
they
doe
God
service
,
haveing
a
zeale
of
God
,
but
not
according
to
knowledge
.
The
light
that
is
in
them
discovers
not
unto
them
that
they
are
in
an
evill
course
all
this
while
,
nor
are
they
convicted
of
disobedience
to
the
light
,
for
then
their
zeale
could
not
be
a
zeale
of
God
,
nor
they
think
they
were
doing
God
service
,
and
have
a
quiet
conscience
therein
,
nor
selfe
accuseing
,
nor
selfe
condemning
;
therefore
the
objection
doth
not
hold
good
in
the
terms
thereof
,
that
the
light
loved
and
obeyed
will
lead
up
to
God
the
father
,
and
to
eternall
life
,
forasmuch
as
persons
may
goe
on
in
a
course
of
sin
,
and
therein
proceed
desperately
against
the
Lord
and
his
anointed
ones
,
and
yet
not
know
it
,
not
have
light
to
discover
it
,
nor
reprove
them
for
it
,
much
lesse
to
lead
them
up
to
God
out
of
the
fall
and
to
eternall
life
.
And
where
the
light
and
law
in
any
person
discovers
to
him
his
sin
,
and
makes
him
know
his
transgression
,
yet
is
it
not
able
to
lead
such
a
person
out
of
the
fall
up
to
God
the
father
,
and
to
eternall
life
;
for
it
roles
him
in
garments
full
of
blood
,
it
tumbles
the
transgressor
into
his
grave
,
and
roles
a
stone
upon
him
,
and
seales
the
stone
;
so
farre
is
it
from
leading
up
to
God
from
the
fall
,
that
it
drives
the
soule
from
God
,
and
keepes
him
in
the
fall
,
till
the
Lord
who
is
the
quickning
or
live-making
Spirit
say
to
him
while
he
is
in
his
blood
,
live
:
by
opening
to
him
a
doore
of
hope
in
this
valley
of
Achor
.
Besides
what
is
said
in
this
instance
of
Paul
,
and
that
it
appeares
plainly
,
that
the
light
in
him
did
not
discover
to
him
his
transgression
,
and
lead
him
out
of
the
fall
up
to
God
,
and
unto
eternall
life
,
notwithstanding
hee
professeth
himselfe
,
to
have
had
a
zeale
toward
God
,
in
what
he
did
,
and
that
he
did
not
sin
against
his
light
in
what
he
did
,
but
thought
he
ought
to
doe
as
he
was
doing
,
while
he
was
opposing
and
kicking
against
the
Lord
.
So
may
it
be
further
discovered
touching
the
light
in
every
man
,
that
as
it
leads
not
out
of
the
fall
up
to
God
,
and
unto
eternall
life
,
those
that
love
it
,
and
obey
it
,
as
in
this
instance
last
mentioned
.
So
neither
doth
it
lead
into
all
truth
such
as
love
it
,
and
obey
it
,
as
may
be
discovered
in
severall
instances
and
examples
;
viz.
Who
can
Impeach
that
man
of
Aethiopia
,
the
Eunuch
,
of
not
loving
,
or
not
obeying
the
light
in
him
?
in
whom
neverthelesse
it
appeares
to
be
insufficient
,
to
open
to
him
the
meaning
of
the
Scripture
of
the
Prophet
,
wherein
he
was
reading
,
but
understood
not
of
whom
the
Prophet
spake
;
for
being
asked
whether
he
understood
what
he
was
reading
?
he
doth
not
say
,
yea
:
But
answereth
,
How
can
I
except
some
man
guide
me
?
and
discovers
plainly
he
did
not
understand
,
what
he
read
by
the
question
he
propounds
,
when
he
saith
,
Of
whom
speaketh
the
Prophet
this
,
of
himselfe
or
of
some
other
man
?
Nor
is
it
sufficient
to
say
,
the
light
reveales
all
truth
to
them
that
love
and
obey
it
,
though
not
all
at
once
,
but
by
degrees
to
them
which
know
little
,
and
doe
love
and
obey
it
,
they
shall
know
more
:
and
so
it
might
have
been
with
this
Eunuch
,
the
light
in
him
was
sufficient
to
have
opened
to
him
this
Scripture
,
and
all
others
,
though
Philip
had
never
instructed
him
.
This
were
to
Impeach
the
wisdome
of
the
most
high
,
and
holy
God
,
as
if
hee
had
needlesly
and
causelesly
appoynted
Philip
(
by
the
Spirit
)
to
goe
neare
and
joyne
himselfe
to
the
Eunuchs
Chariot
.
And
it
were
to
impute
folly
unto
Philip
,
who
,
when
in
obedience
to
the
Command
of
the
Spirit
,
he
was
come
to
the
Chariot
of
the
Eunuch
,
did
not
bid
him
minde
the
light
within
him
,
and
informe
him
of
the
sufficiency
thereof
,
to
instruct
him
,
and
teach
him
,
and
that
he
had
not
need
of
any
man
to
teach
him
,
if
he
would
but
love
and
obey
the
light
which
was
in
him
,
that
was
sufficient
to
direct
him
into
all
truth
,
and
particularly
into
the
understanding
of
that
Scripture
of
the
Prophet
Esay
,
which
he
was
then
reading
,
but
understood
not
.
Nay
had
hee
not
a
faire
opportunitie
of
reprooving
him
,
and
of
calling
him
,
an
Ignorant
man
,
for
saying
,
How
can
I
except
some
man
guide
mee
?
Might
he
not
have
had
just
occasion
,
to
have
bid
him
turne
his
eyes
inward
,
and
minde
the
light
within
,
his
guide
and
teacher
was
within
,
hee
had
Scripture
within
?
But
there
is
not
a
word
of
all
this
proceeds
from
him
,
but
contrariwise
as
hee
by
the
Command
of
the
Spirit
was
bid
to
arise
,
and
goe
toward
the
South
,
and
particularly
was
directed
to
the
Eunuchs
Chariot
,
to
which
hee
accordingly
applyed
himselfe
,
so
being
come
thither
,
without
any
reproofe
to
the
Eunuch
,
or
acquainting
him
with
the
sufficiency
of
his
teacher
,
the
light
within
him
.
Hee
opened
his
mouth
,
and
began
at
the
same
Scripture
,
and
preacht
to
him
Jesus
:
and
accepted
from
him
this
Confession
;
I
beleeve
that
Jesus
Christ
is
the
Sonne
of
God
,
Acts
8.26
.
to
39.
A
further
example
there
is
in
the
person
and
case
of
Cornelius
,
of
whom
it
cannot
be
said
,
but
that
hee
was
in
the
meeknesse
,
loving
and
obeying
the
light
,
and
prosecuting
the
dictates
thereof
in
all
simplicity
,
improoveing
his
measure
and
talent
,
even
to
acceptation
with
God
;
for
that
hee
was
one
that
feared
God
,
and
wrought
righteousnesse
,
as
Peter
testifies
of
him
Implicitly
,
Acts
10.34
,
35.
And
the
Spirit
of
God
beares
him
witnesse
,
that
Hee
was
a
devout
man
,
and
one
that
feared
God
with
all
his
house
,
and
gave
much
almes
to
the
people
,
and
prayed
to
God
alway
,
or
incessantly
.
Was
hee
one
that
walked
not
up
to
his
light
,
loving
and
obeying
it
?
The
Lord
by
his
holy
Angel
doth
acquit
him
of
this
Charge
,
testifying
unto
him
in
these
words
:
Cornelius
,
Thy
prayers
and
thine
almes
are
come
up
for
a
memoriall
before
God
;
Nor
doth
the
Lord
by
his
Angel
encourage
him
,
to
goe
on
in
his
way
,
hearkening
to
the
light
in
him
,
and
to
abide
therein
,
loving
and
obeying
it
,
nor
doth
he
call
him
into
silence
,
and
command
him
to
cease
prayer
,
and
to
waite
in
silence
,
expecting
his
teaching
from
within
,
but
expressely
directs
him
to
send
for
Simon
Peter
,
that
he
might
tell
him
,
what
he
ought
to
doe
;
who
accordingly
so
doth
:
and
Peter
being
come
unto
him
,
at
the
speciall
instance
and
direction
of
the
Lord
,
manifesting
his
pleasure
to
him
in
the
vision
:
and
having
received
an
account
from
Cornelius
his
owne
mouth
of
his
being
sent
for
;
who
having
called
together
his
kinsmen
and
neare
friends
said
,
Wee
are
all
heere
present
before
God
,
to
heare
all
things
that
are
Commanded
thee
of
God
;
Then
Peter
opened
his
mouth
,
and
preached
unto
them
Jesus
of
Nazareth
,
whom
God
anoynted
with
the
holy
Spirit
and
power
,
who
went
about
doing
good
,
being
hee
to
whom
all
the
Prophets
give
witnesse
,
that
through
his
Name
,
whosoever
beleeveth
in
him
,
shall
receive
remission
of
sinnes
.
And
while
Peter
yet
spake
(
or
while
he
was
speaking
those
words
)
the
Holy
Spirit
fell
on
all
them
which
heard
the
word
,
and
they
spake
with
tongues
and
magnified
God
.
This
was
not
a
silent
meeting
,
for
Peter
opened
his
mouth
and
spake
,
nor
was
it
a
fruitlesse
and
empty
meeting
,
notwithstanding
there
were
words
spoken
,
for
the
Lord
bore
witnesse
thereunto
by
the
gift
of
the
holy
Spirit
,
yea
though
a
Christ
without
them
were
preached
unto
them
,
as
appeares
by
Peters
Sermon
,
who
stileth
him
Jesus
of
Nazareth
,
whom
God
anoynted
with
the
Holy
Spirit
and
power
,
who
went
about
doing
good
,
and
healing
all
that
were
oppressed
of
the
Devill
,
for
God
was
with
him
;
even
hee
whom
they
slew
,
and
hanged
on
a
tree
,
whom
God
raised
up
the
third
day
and
shewed
him
openly
.
I
say
,
a
Christ
without
them
is
by
the
Apostle
Peter
preached
unto
them
,
and
their
faith
in
him
(
as
such
)
is
borne
witnesse
unto
by
the
holy
Spirit
,
which
is
given
unto
them
:
whence
it
may
without
Injury
to
the
truth
be
offered
to
the
serious
and
sober
minded
to
Consider
,
whether
the
most
High
and
Holy
Lord
,
who
doth
nothing
in
vaine
,
would
have
directed
Cornelius
to
send
for
Simon
Peter
,
to
tell
him
what
he
ought
to
doe
,
if
the
light
within
had
been
sufficient
to
have
done
it
?
Or
that
the
Lord
would
have
done
so
much
,
to
have
Convinced
the
Apostle
of
his
duty
,
in
going
to
Cornelius
,
when
he
was
sent
?
for
if
Cornelius
had
a
sufficient
instructer
already
within
him
,
to
inform
,
and
instruct
him
,
to
lead
him
up
to
the
light
of
life
;
or
would
Peter
have
Concealed
this
from
his
Messengers
,
when
they
came
to
him
,
if
it
had
been
so
?
Or
being
come
,
would
hee
not
have
shewed
him
,
how
needlesse
a
thing
it
was
for
him
to
have
sent
so
farre
,
having
a
teacher
within
him
sufficient
to
have
instructed
him
.
Or
at
least
would
hee
not
have
told
him
,
that
although
hee
,
in
obedience
to
the
Command
of
God
,
had
sent
for
him
,
and
it
was
well
,
that
hee
had
obeyed
the
Lord
in
so
doing
:
Yet
now
being
come
,
Hee
must
be
faithfull
,
and
preach
to
him
the
everlasting
Gospel
,
and
must
tell
him
,
hee
was
come
,
to
direct
him
to
his
teacher
within
him
,
to
the
light
within
him
,
which
lets
him
see
the
evill
of
his
wayes
,
loving
it
,
it
would
be
his
salvation
,
hating
it
,
it
would
be
his
eternall
Condemnation
.
Whereas
this
blessed
Apostle
the
Messenger
and
Minister
of
the
Lord
,
hee
preaches
to
him
the
Lord
Jesus
,
living
and
dying
;
dead
and
risen
,
whom
the
most
High
and
holy
God
had
anoynted
to
be
a
Prince
and
a
Saviour
,
and
that
through
his
name
,
whosoever
beleeveth
in
him
,
should
receive
remission
of
sinnes
;
which
Doctrine
was
Confirmed
by
the
effusion
of
the
holy
Spirit
,
which
plainely
Evidences
,
that
it
was
no
Idle
nor
fruitlesse
Doctrine
,
and
may
have
its
use
to
the
Conviction
of
those
,
who
are
contrary
minded
,
in
relation
to
the
all
,
and
alone
sufficiency
of
the
teacher
within
,
viz.
the
light
in
every
man
and
woman
which
comes
into
the
world
:
and
the
onlinesse
of
that
Doctrine
of
a
Christ
within
,
whereas
the
Spirit
it selfe
is
pleased
,
to
set
his
seale
of
Evidence
,
to
the
preaching
of
a
Christ
without
,
and
to
confirme
the
witnesse
,
which
was
given
of
him
upon
the
persons
of
those
who
received
it
,
the
whole
10th
Chapter
of
the
Acts
Conteines
this
instance
,
as
also
the
second
of
the
Acts
from
22.
to
the
end
thereof
:
gives
the
like
testimony
to
the
same
doctrine
of
the
Lord
Jesus
,
as
he
was
Jesus
of
Nazareth
.
So
that
it
doth
Evidently
appeare
,
from
what
hath
been
hitherto
spoken
that
the
light
in
every
man
,
though
it
be
loved
and
obeyed
,
yet
it
is
not
sufficient
to
discover
the
mystery
of
all
truth
;
and
this
appeares
from
the
supply
,
which
the
Lord
hath
graciously
made
to
those
,
who
have
been
most
faithfull
improovers
thereof
,
without
reproaching
or
upbraiding
them
for
their
not
abiding
therein
,
or
giving
them
command
to
abide
there
,
to
turne
in
and
not
to
looke
out
after
any
other
teacher
,
but
hath
contrariwise
provided
teachers
,
and
sent
them
such
,
notwithstanding
their
light
within
.
Besides
what
hath
been
spoken
it
may
yet
further
appeare
,
That
man
cannot
thereby
be
led
out
of
the
fall
up
to
God
,
and
attaine
thereby
eternall
salvation
.
First
,
For
that
the
law
and
light
pronounceth
an
Irreversable
sentence
upon
the
person
,
that
is
in
the
Fall
,
or
in
the
transgression
,
Cursed
be
every
one
that
continueth
not
in
every
thing
.
Secondly
,
If
man
by
loving
and
obeying
the
light
and
law
,
that
is
in
him
might
attaine
salvation
,
then
would
not
all
boasting
be
cut
off
from
the
creature
,
contrary
to
the
designe
of
God
,
Rom.
3.26
,
27.
1
Cor.
1.29
,
30
,
31.
Thirdly
,
The
great
End
of
God
,
in
magnifying
the
Riches
of
grace
by
the
blood
of
Christ
,
would
be
frustrate
and
made
voyd
,
and
of
none
effect
,
and
Christ
have
dyed
in
vaine
,
Gal.
2.21
.
Rom.
3.24
,
25.
Fourthly
,
The
preaching
of
the
Gospel
by
the
Apostles
and
Messengers
thereof
were
an
unnecessary
and
superfluous
thing
;
for
to
what
end
or
purpose
should
Christ
be
preached
,
as
dead
,
and
risen
,
and
ascended
,
to
be
beleeved
on
for
life
,
if
the
light
and
law
in
every
man
,
(
being
loved
and
obeyed
)
could
lead
up
to
God
,
and
to
eternall
life
,
Act.
26
,
16.18
.
Act.
10.39
,
42
,
43.
Fifthly
,
The
Apostle
expressely
declares
,
That
the
law
could
not
effect
this
thing
,
Rom.
8.3
.
For
what
the
law
could
not
doe
in
that
it
was
weak
through
the
flesh
,
God
sent
his
own
Son
.
and
Gal.
3.21
.
If
there
had
been
a
law
given
,
which
could
have
given
life
,
verily
righteousnesse
should
have
been
by
the
Law
;
and
Gal.
2.21
.
If
righteousnesse
be
by
the
Law
,
then
Christ
dyed
in
vaine
.
But
Christ
dyed
not
in
vaine
,
nor
was
hee
preached
in
vaine
,
to
have
both
dyed
and
rose
againe
according
to
the
Scriptures
,
1
Cor.
15.2
,
3
,
4.
nor
is
that
faith
vaine
,
which
so
receiveth
and
so
beleeveth
,
That
such
might
receive
the
promise
of
the
Spirit
through
faith
,
Gal.
3.14
.
And
through
the
Spirit
waite
for
the
hope
of
righteousnesse
by
faith
,
Gal.
5.5
.
From
whence
proceeds
that
true
walking
in
the
Spirit
by
such
,
as
live
in
the
Spirit
,
Gal.
5.18
,
25.
That
following
of
the
Spirit
by
such
,
as
are
led
by
the
Spirit
,
Rom.
8.4.14
.
And
this
is
that
,
which
God
hath
anoynted
,
to
lead
up
to
him
out
of
the
fall
,
and
to
eternall
life
,
according
to
that
testimony
,
1
Pet.
1.18
,
19
,
20
,
21.
Forasmuch
as
yee
were
not
redeemed
with
corruptible
things
,
but
with
the
precious
bloud
of
Christ
,
who
was
fore-ordained
before
the
foundation
of
the
world
;
but
was
manifested
in
these
last
times
for
you
,
who
by
him
doe
beleeve
in
God
that
raised
him
from
the
dead
,
that
your
faith
and
hope
might
be
in
God
.
Through
whom
is
preached
the
forgivenesse
of
sinnes
,
and
by
him
all
that
beleeve
are
Justified
from
all
things
,
from
which
they
could
not
be
Justified
by
the
Law
of
Moses
:
no
nor
by
any
workes
of
righteousnesse
,
which
they
could
performe
,
Tit.
3.5
.
Eph
,
2.8
,
9
,
10.
Salvation
is
not
ascribed
to
man's
loving
and
obeying
the
light
that
is
in
him
:
but
unto
a
submitting
unto
the
righteousnesse
of
God
;
viz.
Christ
Jesus
,
who
is
the
end
of
the
Law
for
righteousnesse
to
every
one
that
beleeveth
,
Rom.
10.3
,
4.
Who
of
God
is
made
unto
such
,
Wisdome
,
Righteousnesse
,
Sanctification
,
and
Redemption
,
1
Cor:
1.30
.
Object
.
Thou
hast
plainly
discovered
,
that
the
Christ
,
in
whom
thou
beleevest
,
is
a
Christ
without
thee
,
at
a
distance
,
and
afarre
off
,
and
the
Righteousnesse
,
which
thou
tells
off
,
is
the
Righteousnesse
of
another
,
by
which
thou
expectest
salvation
,
though
thou
in
the
meane
time
art
unrighteous
,
and
so
thou
seekest
a
Covering
,
but
not
by
the
Spirit
of
the
Lord
,
thy
Covering
is
too
narrow
,
and
thy
bed
is
too
short
:
For
it
is
witnessed
,
That
Christ
is
in
you
except
yee
be
Reprobates
,
and
the
kingdome
of
heaven
is
within
,
and
Christ
in
you
the
hope
of
glory
:
and
as
touching
righteousnesse
,
it
is
said
the
Righteousnesse
of
the
Law
is
fulfilled
in
us
,
which
walk
not
after
the
flesh
,
but
after
the
Spirit
,
therefore
thou
must
no
more
goe
forth
to
seeke
a
righteousnesse
,
but
looke
in
,
the
kingdome
of
heaven
is
within
.
Ans.
The
Christ
,
of
whom
this
discourse
hath
been
treating
,
is
no
other
,
but
the
same
to
which
the
Scripture
beares
witnesse
,
as
hath
been
testified
by
many
severall
passages
before
recited
,
not
here
to
be
repeated
;
viz
The
Lord
's
Christ
;
The
anoynted
Saviour
,
or
Christ
the
Lord
.
And
it
is
a
truth
not
to
be
disdain'd
,
but
considered
by
the
sober-minded
,
(
and
received
according
to
the
divine
Evidence
that
appeares
in
it
;
)
That
the
Lord
Jesus
Christ
is
held
forth
in
the
Scriptures
under
a
two-fold
dispensation
.
First
,
Either
as
hee
was
God
the
Word
made
flesh
,
(
so
becoming
the
Lord's
Christ
)
and
Tabernacled
among
men
;
and
as
such
hee
was
to
be
beleeved
on
,
though
hee
under
that
dispensation
were
without
;
not
only
before
,
but
after
his
Resurrection
.
That
hee
was
without
,
while
in
the
dayes
of
his
flesh
,
none
will
deny
:
whether
hee
be
considered
before
his
suffering
,
or
after
his
resurrection
,
1
Cor.
15.5
,
6
,
7.
That
hee
was
to
be
beleeved
on
while
hee
was
so
,
is
prooved
from
Joh.
14.1
.
Yee
beleeve
in
God
,
beleeve
also
in
mee
:
Hee
that
honoureth
not
the
Sonne
,
honoureth
not
the
Father
,
Joh.
5.23
.
Thus
he
spake
touching
himselfe
while
yet
hee
was
in
the
flesh
,
and
consequently
without
:
during
which
space
of
time
hee
fulfilled
all
Righteousnesse
,
Math.
3.5
.
And
became
the
end
of
the
Law
for
righteousnesse
to
every
one
that
beleeveth
,
Rom.
10.4
.
His
soule
being
made
an
offering
for
sinne
,
according
to
the
Prophesies
,
which
went
before
of
him
,
Isa.
53.10.12
.
Hee
finished
transgression
,
and
made
an
end
of
sinne
;
Confirmed
the
Covenant
,
and
brought
in
Everlasting
righteousnesse
,
Dan.
9.24
,
27.
By
the
sacrifice
of
himselfe
,
which
he
offered
up
through
the
eternall
Spirit
at
once
,
and
that
once
for
all
,
Heb.
9.14.26
,
28.
This
hee
did
for
his
Redeem'd
ones
without
them
,
as
is
witnessed
by
many
Scriptures
,
Rom.
5.8
.
While
wee
were
yet
sinners
Christ
dyed
for
us
,
Rom.
4.25
.
Who
was
delivered
For
our
offences
,
and
was
raised
againe
For
our
Justification
,
1
Cor.
5.7
.
Was
sacrificed
For
us
,
Gal.
3.13
.
Was
made
a
Curse
For
us
,
Eph.
5.2
.
Given
himselfe
for
us
,
1
Thes.
5.10
Who
dyed
For
us
,
Titus
2
14.
Who
gave
himselfe
For
us
,
Heb.
9.12
.
By
his
owne
Blood
hee
entered
in
once
into
the
Holy
place
,
having
obteined
eternall
Redemption
For
us
,
1
Pet.
2.21
,
24.
Christ
also
suffered
for
us
;
who
his
owne
selfe
bare
our
sinnes
in
his
owne
body
on
the
tree
:
that
wee
being
dead
to
sinne
,
should
live
unto
Righteousnesse
,
By
whose
stripes
yee
are
healed
,
1
John
3.16
.
Herein
perceive
wee
the
love
of
God
,
because
Hee
laid
downe
his
life
For
us
.
All
this
hee
did
for
his
:
without
them
,
not
within
them
,
as
is
plaine
by
this
Cloud
of
witnesses
.
So
that
to
speake
of
a
Christ
without
,
and
of
what
he
both
did
,
and
suffered
without
,
not
in
,
but
for
his
people
;
Even
while
they
were
yet
sinners
,
is
no
despicable
thing
,
nay
it
is
such
a
dispensation
of
Christ
as
the
Scripture
gives
testimony
of
,
and
beares
witnesse
unto
.
The
beleife
of
which
is
necessary
unto
salvation
,
and
without
which
there
is
no
peace
,
according
to
the
divine
truth
of
those
Scriptures
,
Esay
57.21
.
There
is
no
peace
saith
my
God
to
the
wicked
.
And
Rom.
4.23
,
24
,
25.
But
for
us
also
to
whom
it
shall
be
imputed
,
if
wee
beleeve
on
him
,
that
raised
up
Jesus
our
Lord
from
the
dead
,
who
was
delivered
for
our
offences
,
and
raised
againe
for
our
Justification
,
Rom.
5.1
,
2.
Therefore
being
Justified
,
by
faith
wee
have
peace
with
God
through
our
Lord
Jesus
Christ
,
by
whom
also
wee
have
accesse
into
this
grace
wherein
wee
stand
,
and
rejoyce
in
the
hope
of
the
glory
of
God
:
and
hope
maketh
not
ashamed
Rom.
5.1
,
2
,
8
,
9
,
10
,
11.
For
when
wee
were
yet
without
strength
,
in
due
time
Christ
dyed
for
the
ungodly
:
(
Yea
,
)
while
wee
were
yet
sinners
Christ
dyed
for
us
,
vers.
8.
Much
more
then
now
,
being
Justified
by
his
blood
,
shall
we
be
saved
from
wrath
through
him
,
vers.
9.
And
being
reconciled
wee
shall
be
saved
by
his
life
.
And
hence
wee
Joy
in
God
through
our
Lord
Jesus
Christ
,
by
whom
wee
have
now
received
the
Attonement
.
And
to
this
purpose
is
that
prayer
of
the
Apostle
,
Rom.
15.13
.
Now
the
God
of
hope
fill
you
with
all
Joy
and
peace
in
beleeving
.
Nor
is
this
consideration
of
Christ
,
as
the
object
of
faith
for
justification
,
the
antitype
of
the
brazen
Serpent
lift
up
upon
the
pole
in
the
Wildernesse
,
to
which
the
then
bitten
ones
,
under
which
the
sins-smitten
soul
,
the
self-condemned
sinners
were
figured
,
and
to
it
must
these
looke
and
live
.
Numb.
21.8
,
9.
Esay
45.22
.
John
3
:
14
,
15.
I
say
this
consideration
of
Christ
is
not
the
whole
of
what
the
Scripture
testifies
concerning
him
;
nor
may
any
such
use
be
made
hereof
,
as
if
the
magnifiing
the
grace
of
God
were
a
covering
for
sin
(
as
the
objection
intimates
)
Nay
,
nay
,
should
we
continue
in
sin
,
because
grace
hath
abounded
,
God
forbid
,
Rom.
6.1
.
There
is
therefore
a
further
dispensation
of
Christ
,
viz.
in
Spirit
,
according
to
the
tenour
of
that
testimony
of
the
Apostle
touching
the
mystery
of
Godlinesse
,
1
Tim.
3.16
.
God
manifest
in
flesh
,
Justified
in
Spirit
:
and
this
dispensation
of
Christ
in
Spirit
,
the
Scriptures
likewise
beare
witnesse
unto
,
which
is
Christs
application
of
that
,
which
hee
did
for
his
beloved
ones
in
the
dayes
of
his
flesh
,
applying
that
to
them
by
his
Spirit
(
by
which
he
dwelleth
in
them
)
which
he
wrought
for
them
without
them
.
Then
he
prepared
the
medicine
,
and
since
applyes
it
,
and
gives
it
operation
;
then
he
wove
the
Garment
,
and
since
cloathes
his
therewith
;
then
he
was
the
bruised
and
broken
Corne
,
now
the
loafe
,
or
staffe
of
Bread
:
his
flesh
meate
indeed
,
and
his
blood
drinke
indeed
,
both
eaten
and
drunken
by
the
beleever
.
As
there
was
a
necessitie
,
that
the
Word
should
be
manifested
in
the
flesh
,
to
answer
the
end
of
that
dispensation
,
1
Tim.
3.16
.
viz.
to
become
the
end
of
the
Law
for
righteousnesse
to
every
one
that
beleeveth
,
Rom.
10.4
.
That
he
might
Confirme
the
Covenant
,
viz.
finish
transgression
,
and
bring
in
everlasting
righteousnesse
,
Dan.
9.24
,
27.
By
being
made
of
God
(
to
the
beleeving
)
Wisdome
,
Righteousnesse
,
Sanctification
,
and
Redemption
,
1
Cor.
1.30
.
So
it
was
necessary
that
he
should
be
Justified
in
Spirit
,
in
order
to
the
more
effectuall
application
of
what
he
had
done
,
to
those
for
whom
he
did
it
:
To
whom
hee
was
to
be
preached
,
and
by
whom
hee
was
to
be
beleeved
on
in
the
world
,
and
received
up
into
Glory
:
According
to
the
testimony
of
the
Holy
Spirit
,
by
the
mouths
of
men
and
Angells
,
Luk.
24.51
,
52.
Acts
1.9
,
10
,
11.
1
Tim.
3.16
.
For
which
purpose
hee
promised
,
to
send
the
Comforter
,
the
Spirit
of
truth
,
that
he
might
abide
with
his
schollers
and
followers
for
ever
,
John
14.16
,
17
,
18.26
.
To
teach
them
all
things
,
and
to
bring
all
things
to
their
remembrance
,
whatsoever
hee
had
said
unto
them
,
viz.
all
things
,
which
hee
had
heard
of
his
Father
,
John
15.15
.
Who
when
hee
was
come
should
guide
them
into
all
truth
,
Joh.
16.7
,
13.
Nor
should
this
be
a
priviledge
peculiar
to
the
then
Disciples
only
,
or
to
the
persons
of
that
age
or
generation
;
as
appeares
,
Joh.
17.20
,
21.
Neither
pray
I
for
these
alone
,
but
for
them
also
,
which
shall
beleeve
on
mee
through
their
word
:
That
they
all
may
be
one
,
&c.
in
us
.
By
the
Administration
of
which
Spirit
of
truth
,
Hee
(
i.
e.
)
The
Lord
Jesus
Christ
,
makes
forth
the
discovery
of
himselfe
his
minde
and
will
,
touching
things
to
be
knowne
and
done
,
beleeved
,
and
practised
,
Joh.
16.13
,
14.
Whatsoever
hee
shall
heare
,
that
shall
hee
speake
,
and
hee
will
shew
you
things
to
come
:
Hee
shall
glorifie
mee
,
for
hee
shall
receive
of
mine
,
and
shall
shew
it
unto
you
.
As
the
glory
of
God
did
shine
forth
through
the
appearance
of
Christ
,
Joh.
17.4
.
So
the
glory
of
Christ
doth
shine
forth
through
the
appearance
of
the
Spirit
,
Joh.
16.14
.
As
Christ
did
nothing
of
himselfe
during
his
ministration
in
the
world
,
Joh.
12.49
,
50.
I
have
not
spoken
of
my selfe
,
but
the
Father
which
sent
mee
,
gave
me
Commandement
,
what
I
should
say
,
and
what
I
should
speake
;
and
as
the
Father
said
to
me
,
so
I
speake
.
So
the
Spirit
of
truth
,
hee
shall
not
speake
of
himselfe
,
but
whatsoever
hee
shall
heare
,
that
shall
hee
speake
;
Hee
shall
glorifie
mee
,
for
hee
shall
receive
of
mine
,
and
shall
shew
it
unto
you
.
As
God
was
in
Christ
reconciling
the
world
to
himselfe
,
2
Cor.
5.19
.
So
is
Christ
in
Spirit
subduing
the
world
to
himselfe
,
Joh.
16.7
,
8.
Now
the
Lord
is
that
Spirit
,
2
Cor.
3.17
.
As
Christ
by
being
put
to
death
in
the
flesh
hath
once
suffered
for
sins
,
the
just
for
the
unjust
,
that
he
might
bring
them
to
God
.
1
Pet.
3.18
.
So
by
being
justified
in
spirit
,
or
quickned
by
the
spirit
,
or
declared
to
be
the
son
of
God
with
power
:
according
to
the
spirit
of
holiness
,
1
Tim.
3.16
.
He
doth
actually
effect
that
thing
in
all
them
,
who
by
him
do
beleeve
in
God
,
that
raised
him
from
the
dead
,
and
gave
him
glory
,
that
their
faith
and
hope
might
stand
in
God
,
1
Pet.
3.18
.
Rom.
1.4
.
Who
by
faith
purifies
their
heart
in
obyeing
the
truth
,
through
the
spirit
waiting
for
the
hope
of
righteousnesse
by
faith
,
1
Pet.
1.19
,
21
,
22
,
23.
By
which
spirit
he
doth
negotiate
all
the
affairs
of
his
kingdome
on
earth
,
and
so
hath
done
from
the
time
of
his
ascending
up
on
high
,
when
he
led
Captivity
captive
,
and
not
only
received
gifts
for
men
(
or
in
the
man
,
yea
for
the
rebellious
,
that
he
might
dwell
among
them
,
Psal.
68.18
.
)
But
also
gave
gifts
to
men
,
Eph.
4.8.12
.
for
the
gathering
into
one
,
or
perfecting
the
number
of
the
Saints
,
for
the
edifying
or
building
up
the
body
of
Christ
,
till
we
all
,
(
that
is
,
all
the
seed
,
)
come
in
the
unity
of
the
faith
,
and
of
the
knowledge
of
the
Son
of
God
,
unto
a
perfect
man
,
unto
the
measure
of
the
stature
of
the
fulnesse
of
Christ
,
which
cannot
be
so
long
as
one
joint
,
one
finger
,
or
member
of
the
body
is
uncalled
,
ungathered
,
or
unjoynted
:
according
to
that
of
Heb.
11.40
.
For
as
they
without
us
could
not
be
made
perfect
,
so
neither
they
nor
we
,
apart
,
nor
together
can
so
be
without
those
,
which
are
to
come
after
,
who
altogether
make
up
the
measure
of
the
stature
of
the
fulnesse
of
Christ
,
whose
body
cannot
be
compleat
till
every
joint
be
supplyed
.
The
Effecting
whereof
the
Lord
Jesus
Christ
performs
by
his
spirit
,
from
the
very
first
stone
(
the
foundation
)
to
the
top
stone
thereof
:
For
he
having
been
hammered
,
and
broken
,
smitten
and
bruised
,
crucified
through
weaknesse
(
when
his
soul
was
made
an
offering
for
sin
)
yet
being
raised
in
power
,
and
declard
to
be
the
Son
of
God
,
with
power
by
the
spirit
of
holinesse
,
and
liveing
by
the
power
of
God
;
was
made
perfect
through
suffering
and
became
the
Author
of
eternall
salvation
to
them
which
obey
him
;
being
laid
for
a
foundation
,
for
a
Corner
stone
:
1
Cor.
3.11
.
1
Pet.
2.6
.
Ephes.
2.20
,
21
,
22.
In
whom
the
building
is
fitly
framed
together
,
and
built
up
together
for
an
habitation
of
God
through
the
spirit
,
by
which
spirit
the
work
is
both
begun
and
carried
on
;
by
it
the
stones
are
hewen
and
made
meet
to
be
made
partakers
of
a
place
in
the
building
;
they
are
fitted
,
and
then
fitly
framed
,
and
built
up
together
from
first
to
last
.
The
first
work
,
which
Christ
by
his
spirit
would
exercise
in
the
world
after
his
departure
,
was
to
reprove
the
world
of
sin
,
viz.
of
unbeleefe
,
John
16.7
,
8
,
9.
and
not
only
should
they
thereby
be
reproved
of
sin
,
and
of
that
before
named
,
in
particular
or
in
speciall
,
that
is
,
of
unbelief
,
but
it
should
convince
them
also
of
righteousnesse
and
of
judgement
:
The
law
under
the
former
dispensation
,
though
it
convinced
of
,
and
reprooved
for
sin
,
yet
it
discovered
not
a
perfect
righteousness
,
nor
brought
forth
judgement
into
victory
,
but
haveing
detected
the
sinner
,
it
left
him
under
the
sentence
of
judgement
and
condemnation
,
but
the
law
of
the
spirit
of
life
in
Christ
Jesus
,
That
quickning
spirit
proceeds
at
another
rate
,
it
not
only
reproves
the
Sinner
,
but
reveales
the
Saviour
,
opens
a
doore
of
hope
to
the
convicted
sinner
:
If
so
there
may
be
hope
,
and
for
this
reason
(
among
others
)
it
is
called
the
Comforter
,
giving
to
the
sin-smitten
soule
the
valley
of
Achor
,
for
a
doore
of
hope
.
I
will
be
mercifull
to
their
unrighteousnesse
,
and
their
sins
and
iniquities
will
I
remember
no
more
;
making
the
discovery
of
grace
,
a
foundation
of
repentance
,
and
returning
to
a
poore
convicted
and
reproved
sinner
,
holding
proportion
with
that
ancient
and
first
Gospel
promise
,
or
word
of
faith
,
the
seed
of
the
woman
shall
breake
the
head
of
the
Serpent
,
Gen.
3.15
.
applied
by
God
to
the
trembling
sinner
Adam
,
when
he
was
affraid
and
hid
himselfe
.
By
the
same
spirit
doth
Christ
administer
as
a
spirit
of
wisdome
and
revelation
,
opening
the
eyes
of
the
understanding
,
Ephes.
1.17
.
that
men
may
come
to
the
knowledge
of
him
and
may
know
what
is
the
hope
of
his
calling
,
and
what
the
riches
of
the
glory
of
his
inheritance
in
the
Saints
(
i.
e.
)
in
them
that
trust
in
Christ
,
or
beleeve
,
and
are
sealed
with
the
holy
spirit
of
promise
,
Vers.
12
,
13.
Which
operation
of
the
spirit
is
wrought
as
himselfe
listeth
,
Joh.
3.8
.
and
by
what
means
himselfe
pleaseth
(
though
ordinarily
)
by
the
preaching
of
the
word
according
to
divine
appointment
,
Rom.
10.17
.
Ephes.
4.11
,
12.
whereby
the
spirit
opens
the
blind
eyes
,
and
turns
men
from
darknesse
to
light
,
and
from
the
power
of
Sathan
to
God
,
that
they
may
receive
forgivenesse
of
sins
,
and
inheritance
among
them
which
are
sanctified
by
faith
,
which
is
in
Christ
Jesus
,
Act.
26.15
,
16
,
17
,
18.
Which
Faith
is
the
fruit
of
his
spirit
in
them
,
Gal.
5.22
.
whereby
they
are
given
to
beleeve
,
Phil.
1.29
.
and
to
receive
Christ
Jesus
,
Joh.
1.12
.
and
to
submit
to
him
for
life
and
salvation
,
by
which
they
receive
the
witnesse
in
themselves
,
that
they
are
adopted
Sons
;
1.
Joh.
5.10
.
the
spirit
it self
bearing
them
witness
that
they
are
born
of
God
,
Rom.
8.16
.
and
are
the
seed
,
whom
the
Lord
hath
blessed
,
Esay
61.9
.
So
that
Christ
is
not
at
a
distance
,
not
a
farre
off
from
such
as
truely
beleeve
:
but
is
nigh
them
,
dwelling
in
their
hearts
by
faith
,
Eph.
3.17
.
and
by
his
Spirit
,
Rom.
8.11
.
and
is
in
them
the
hope
of
glory
,
Col.
1.27
.
whereby
they
being
renewed
in
the
spirit
of
their
minde
,
Ephes.
4.23
.
and
being
married
to
this
their
other
husband
,
henceforth
they
bring
forth
fruit
to
God
,
not
according
to
oldnesse
of
letlet
,
but
according
to
newnesse
of
spirit
:
Rom.
7.4
,
6.
not
taking
advantage
of
the
grace
of
God
,
to
dispence
with
themselves
in
poynt
of
obedience
toward
God
,
but
reckoning
themselves
under
deeper
obligation
;
that
as
grace
hath
abounded
toward
them
,
so
might
their
obedience
towards
him
,
that
hath
manifested
that
grace
unto
them
,
as
hee
who
sayd
,
What
shall
I
render
to
the
Lord
for
all
his
benefits
;
I
will
take
the
Cup
of
salvation
,
and
call
upon
the
name
of
the
Lord
,
Psal.
116.12
.
What
were
those
benefits
?
The
Lord
hath
heard
the
voyce
of
my
supplication
;
thou
hast
delivered
my
soule
from
death
,
my
eyes
from
teares
,
and
my
feete
from
falling
:
I
will
walke
before
the
Lord
in
the
land
of
the
living
,
Psal.
116.1
.
I
will
offer
to
thee
the
sacrifice
of
thanksgiving
,
and
will
call
upon
the
name
of
the
Lord
,
—
as
long
as
I
live
,
Psal.
116.17
.
She
loved
much
because
much
was
forgiven
her
,
Luk.
7.47
.
The
life
of
the
New
Creature
,
of
the
renewed
man
,
or
man
in
Christ
,
in
whom
Christ
lives
by
his
spirit
,
and
dwels
by
faith
,
is
no
idle
unfruitfull
life
:
but
as
a
branch
in
the
Vine
,
and
as
a
part
of
Gods
husbandry
he
is
purged
and
pruned
,
and
caused
to
bring
forth
fruit
:
filled
with
fruits
of
righteousnesse
,
which
are
by
Jesus
Christ
unto
the
praise
and
glory
of
God
,
Phil.
1.11
.
Not
living
to
himelfe
:
It
is
his
meate
and
drinke
to
doe
the
will
of
his
Father
;
He
now
comes
to
beare
witnesse
to
the
truth
of
that
Scripture
,
which
saith
,
In
keeping
thy
Commandements
there
is
great
reward
.
Though
formerly
his
soule
went
forth
after
the
knowledge
of
Christ
,
sometimes
the
Excellency
of
him
as
he
was
discovered
and
revealed
in
the
Scriptures
,
sometimes
the
necessitie
of
him
,
as
being
the
way
to
the
Father
,
and
the
only
Name
,
besides
which
there
is
no
other
given
among
men
whereby
they
can
be
saved
.
Under
which
dispensation
,
and
in
the
exercise
whereof
it
was
not
so
much
Christ
,
that
was
the
ultimate
object
of
the
soules
enquiry
,
as
it
was
the
Creatures
preservation
from
wrath
to
come
.
It
was
not
so
much
for
Christ
himselfe
,
as
for
the
Creatures
owne
selfe
,
that
the
soule
was
so
earnest
,
and
ardent
in
its
pursuite
after
vision
and
manifestation
;
yet
it
knew
it
not
,
nor
could
it
have
beleeved
that
it
had
been
so
with
it
.
But
Judgement
breaking
forth
into
victory
,
remooving
the
Spirit
of
Feare
,
and
giving
(
in
stead
thereof
)
the
Spirit
of
love
,
and
of
a
sound
minde
,
2
Timothy
1.7
.
The
Grace
which
was
given
in
Christ
Jesus
was
made
manifest
,
and
by
him
brought
to
light
,
and
in
his
light
was
the
new
Creature
caused
to
see
light
,
and
by
it
to
discerne
where
it
had
stucke
all
this
while
,
and
how
it
had
mistooke
its
way
,
and
sought
its
selfe
in
all
its
seeking
,
under
pretence
of
following
on
to
know
the
Lord
,
whom
to
know
is
life
eternall
.
Then
the
fire
burned
and
the
love
was
kindled
towards
him
,
who
had
shed
abroad
his
love
in
the
heart
by
the
Holy
Spirit
,
setting
it
in
an
holy
flame
towards
himselfe
and
his
service
.
Henceforth
hee
became
as
one
made
up
of
strong
desires
and
breakings
of
heart
after
doing
the
will
of
God
:
Oh
that
hee
were
then
baptized
into
the
will
of
him
,
whose
he
is
,
and
whom
hee
would
serve
according
to
the
tenour
of
those
Scriptures
,
I
beseech
you
therefore
,
brethren
,
by
the
mercies
of
God
,
that
ye
present
your
bodies
a
living
sacrifice
,
holy
,
acceptable
unto
God
,
which
is
your
reasonable
service
.
And
be
not
conformed
to
this
world
,
but
be
ye
transformed
by
the
renewing
of
your
minde
,
that
ye
may
prove
what
is
that
good
,
that
acceptable
,
and
perfect
will
of
God
,
Rom.
12.1
,
2.
2
Cor.
7.1
.
1
Pet.
1.14
,
15
,
16.
As
being
bought
with
a
price
,
would
glorifie
God
in
body
and
Spirit
,
which
are
Gods
.
Not
now
as
formerly
obeying
for
life
,
or
that
he
might
live
,
but
from
life
,
or
because
he
is
made
to
live
,
or
because
he
doth
live
by
the
power
of
Christ
living
in
him
,
Gal.
2.20
.
his
whole
life
is
a
Thank-offering
,
a
sacrifice
of
praise
,
the
end
henceforth
of
all
he
is
,
and
all
he
does
,
is
this
,
that
he
may
live
to
him
,
who
dyed
for
him
,
and
rose
again
;
to
him
,
who
hath
loved
him
,
and
washed
him
from
his
sins
in
his
blood
,
Rev.
1.5
.
to
him
,
who
hath
said
to
him
,
when
he
was
in
his
bloods
live
:
not
expecting
a
covering
of
sin
,
that
he
may
live
in
sin
,
nor
the
righteousness
of
another
,
that
himselfe
may
live
in
unrighteousness
:
but
that
he
might
live
to
God
,
and
serve
him
without
feare
in
righteousness
and
holiness
of
truth
,
Luk.
1.74
,
75.
But
as
really
as
he
doth
beleeve
that
Christ
is
made
of
God
to
him
righteousness
,
1
Cor.
1.30
so
verily
expecteth
he
to
be
made
the
righteousness
of
God
in
him
,
2
Cor.
5.21
.
that
the
righteousness
of
the
Law
,
which
could
not
be
fulfilled
by
him
through
the
weaknes
of
the
flesh
might
be
fulfilled
in
him
by
the
power
of
the
spirit
of
life
,
Rom.
8.3
,
2
4.
wherein
he
is
made
able
and
wiling
to
wait
for
the
hope
of
righteousness
by
faith
,
Gal.
5
5
,
18.
expecting
to
be
led
and
made
willing
to
follow
the
guidance
of
the
spirit
,
even
the
spirit
of
truth
,
by
which
he
lives
and
moves
and
exists
in
Christ
,
who
is
(
by
his
spirit
)
in
him
,
the
hope
of
glory
,
Col.
1.27
.
Object
.
Thou
hast
heaped
up
together
many
of
the
Saints
words
,
whose
condition
thou
never
learned
of
God
:
Tell
plainly
whether
the
Christ
(
thou
tells
of
)
be
within
or
without
.
Answ.
How
farre
my
soule
is
made
one
with
what
I
beare
witness
unto
,
is
knowne
unto
him
from
whom
nothing
is
hid
,
to
whom
I
apply
for
a
further
measure
of
the
spirit
of
wisdome
and
revelation
in
the
knowledge
of
him
,
whom
to
know
is
eternal
life
:
remembring
what
is
witnessed
,
Rom.
15.4
.
being
unmooved
by
the
Judgement
or
censure
of
mans
day
;
and
in
relation
to
the
objection
,
have
spoken
in
plainness
already
;
That
the
Lord
Jesus
Christ
,
to
whom
(
in
this
poore
stammering
way
)
I
bear
witness
,
is
considered
both
as
being
without
and
within
the
soule
.
Respecting
his
person
or
bodily
presence
,
his
glorious
or
glorified
body
,
so
he
is
considered
as
being
without
,
not
within
the
soule
:
according
to
the
testimony
of
those
Scriptures
before-named
,
Joh.
17.24
.
Father
I
will
that
they
also
,
whom
thou
hast
given
me
,
be
with
me
where
I
am
,
that
they
may
behold
my
glory
which
thou
hast
given
me
,
1.
Tim.
3.16
.
Beleeved
on
in
the
world
,
received
up
into
glory
.
And
he
shall
send
Jesus
Christ
which
before
was
preached
unto
you
,
whom
the
heaven
must
receive
,
untill
the
times
of
restitution
of
all
things
,
Acts
3.20
,
21.
For
our
conversation
is
in
heaven
,
from
whence
also
we
look
for
the
Saviour
the
Lord
Jesus
Christ
,
who
shall
change
our
vile
body
,
or
body
of
vileness
,
that
it
may
be
fashioned
,
like
his
glorious
body
,
Phil.
3.20
,
21.
according
as
John
also
testifies
,
1
Joh.
3.2
,
3.
But
we
know
that
when
he
shall
appear
we
shall
be
like
him
,
for
we
shall
see
him
as
he
is
.
Thus
then
in
relation
to
his
bodily
presence
,
he
is
considered
as
without
us
,
as
is
testified
1
Pet.
3.22
.
Heb.
1.3
.
Col.
3.1
.
Act.
7.56
.
But
in
relation
to
his
spiritual
presence
,
so
he
filleth
all
things
,
Ephes.
4.10
.
and
in
respect
thereof
it
may
be
sayd
,
Whither
shall
I
go
from
thy
spirit
,
or
whither
shall
I
flee
from
thy
presence
,
Psal.
139.7
,
8
,
9
,
10
,
11
,
12.
and
though
the
influence
of
his
supporting
and
susteining
presence
extendeth
to
all
things
,
upholding
them
by
the
word
of
his
power
,
Heb.
1.3
.
(
though
they
see
it
not
)
Col.
1.17
.
Yet
his
special
Resience
and
presdence
is
with
such
,
as
being
joined
to
the
Lord
are
become
one
spirit
and
are
his
house
,
his
Temple
,
where
he
abides
,
as
one
at
home
,
and
that
for
ever
;
as
is
testified
,
1
Cor.
6.17
,
19
,
20.
He
that
is
joined
to
the
Lord
is
one
spirit
:
What
,
know
you
not
that
your
body
is
the
temple
of
the
holy
spirit
in
you
:
which
ye
have
of
God
,
and
ye
are
not
your
own
,
for
you
are
bought
with
a
price
,
therfore
glorifie
God
in
your
body
and
in
your
spirit
,
which
are
God's
.
Nor
is
this
union
of
Spirit
,
or
spiritual
union
;
this
residence
or
Temple
presence
;
as
the
state
of
a
wayfaring
man
,
which
tarries
but
for
a
night
:
for
this
is
the
word
of
promise
,
Joh.
14.16
,
17.
I
will
pray
the
Father
,
and
he
shall
(
or
will
)
give
you
another
Comforter
,
that
he
may
abide
with
you
for
ever
,
even
the
Spirit
of
truth
.
Ye
know
him
,
he
dwelleth
with
you
,
and
shall
be
in
you
.
Now
the
Lord
is
that
Spirit
,
and
where
the
Spirit
of
the
Lord
is
,
there
is
liberty
,
2
Cor.
3.17
.
The
fear
of
Casting
out
is
removed
and
gone
,
and
the
soul
put
into
a
capacity
of
serving
the
Lord
without
fear
,
in
holiness
and
righteousness
before
him
all
the
dayes
of
its
life
.
Such
persons
being
joyned
to
the
Lord
,
and
become
one
Spirit
with
him
,
Beholding
with
open
face
(
or
,
with
the
face
unveil'd
,
which
veil
is
done
away
in
Christ
)
the
glory
of
the
Lord
,
are
changed
into
the
same
Image
from
glory
to
glory
,
even
as
by
the
Spirit
of
the
Lord
:
and
of
such
persons
,
such
Temples
,
such
spiritual
houses
,
may
it
be
said
as
anciently
it
was
said
of
the
typical
place
of
Gods
residence
and
abode
,
2
Chr.
7.16
.
I
have
chosen
and
sanctified
this
house
—
Mine
eyes
and
my
heart
shall
be
there
perpetually
.
Psal.
132.14
.
This
is
my
rest
for
ever
,
here
will
I
dwell
,
for
I
have
desired
it
,
I
will
make
the
Horn
of
David
to
bud
;
which
was
,
is
,
and
shall
be
accomplish'd
in
the
Lord
Jesus
,
whom
God
hath
raised
up
as
an
horn
of
salvation
in
the
house
of
his
servant
David
.
Luk.
1.69
.
By
whom
he
hath
begun
to
repair
the
breaches
,
and
build
again
the
tabernacle
of
David
,
which
was
fallen
down
,
and
will
build
again
the
ruines
thereof
,
and
will
set
it
up
,
that
the
residue
of
men
may
seek
after
the
Lord
,
and
all
the
Gentiles
,
upon
whom
my
name
is
called
,
(
or
as
many
as
the
Lord
our
God
shall
call
,
Act.
2.39
.
)
saith
the
Lord
that
doth
all
these
things
,
Act.
15.16
,
17.
Then
shall
the
body
be
compleated
,
and
every
joynt
supplyed
,
the
Saints
perfected
,
and
gathered
into
one
in
the
unity
of
faith
,
and
of
the
knowledge
of
the
Son
of
God
,
unto
a
perfect
man
,
unto
the
measure
of
the
stature
of
the
fulness
of
Christ
:
Who
as
he
is
the
head
of
the
body
,
Ephes.
4.16
.
&
5.23
.
in
whom
the
universal
body
or
Church
of
the
first
born
become
a
perfect
man
,
being
fitly
joyned
together
in
due
order
of
membership
to
the
compleating
thereof
.
So
is
he
the
foundation
or
chief
corner
stone
of
the
building
,
in
whom
every
living
stone
is
framed
together
,
&
built
together
an
holy
Temple
in
the
Lord
an
habitation
of
God
through
the
spirit
.
Thus
is
the
Lord
Jesus
Christ
in
Spirit
both
Author
and
finisher
of
faith
in
every
one
that
beleeves
.
As
considered
the
object
of
faith
,
so
is
he
held
forth
in
the
Word
,
as
one
,
who
himself
in
his
own
body
hath
done
whatsoever
was
necessary
to
bring
us
to
God
;
and
this
he
did
for
us
,
and
without
us
,
Phil.
2.7
,
8.
1
Pet.
2.21
,
24.
As
considered
the
Author
and
Finisher
of
faith
,
in
bringing
us
to
God
,
so
he
performeth
all
in
us
by
his
Spirit
,
from
the
very
first
step
of
conviction
,
laying
himself
as
a
foundation
in
the
judgement
and
will
;
to
the
very
top
stone
of
the
building
,
and
that
he
might
be
all
in
all
.
It
remains
to
consider
some
certain
passages
expressed
in
a
Letter
written
by
a
friend
of
this
conscience
and
perswasion
,
the
particulars
whereof
follow
,
viz.
Dear
Friend
,
I
Truly
own
in
thee
a
breathing
after
the
Lord
,
and
unsatisfiedness
till
thou
hast
found
him
,
whom
to
know
is
life
eternal
;
but
the
mistake
is
about
the
way
to
attain
:
—
Now
the
way
for
lost
man
to
return
to
have
Communion
and
fellowship
with
the
pure
and
holy
God
,
is
by
Christ
;
who
saith
,
I
am
the
way
.
But
where
to
find
this
Christ
or
way
,
here
lyeth
not
only
the
difference
,
but
also
for
the
want
of
the
knowledge
of
this
,
and
walking
in
it
;
is
the
true
cause
of
mans
misery
,
and
thou
thy selfe
art
not
ignorant
of
the
several
forms
that
cry
,
Loe
here
,
and
loe
there
:
yet
the
way
is
but
one
.
Search
the
Scriptures
,
and
see
if
Christ
be
not
only
the
way
,
but
also
Christ
near
:
and
while
we
consider
Christ
at
a
distance
,
is
it
any
more
than
those
,
that
are
of
the
world
,
which
say
,
Depart
from
us
,
we
desire
not
the
knowledge
of
thy
wayes
—
To
this
will
that
other
Scripture
agree
,
When
they
knew
God
they
glorified
him
not
as
God
,
these
had
such
a
knowledge
of
God
,
that
they
might
thereby
have
glorified
him
as
God
,
which
not
doing
,
they
were
given
up
to
vile
affections
:
Now
to
know
him
that
is
the
gift
of
God
,
if
ever
we
will
,
we
must
know
him
as
God
holds
him
forth
.
Christ
saith
of
himself
that
he
is
the
dore
:
Can
any
one
enter
to
God
otherwayes
than
by
Christ
?
He
also
saith
he
is
the
light
:
Can
any
one
come
to
God
but
he
must
receive
the
light
?
Also
,
there
are
measures
of
this
light
:
—
The
first
measure
or
degree
of
light
is
,
that
which
discovers
sin
and
iniquity
,
and
He
that
will
not
own
Christ
,
and
follow
him
in
this
,
and
be
faithful
,
he
may
learn
to
talk
of
Christ
,
yet
he
shall
never
know
more
until
he
come
down
to
this
dore
of
entrance
.
Christ
saith
,
I
am
the
light
,
and
to
them
that
receive
him
,
to
them
he
gives
power
,
to
become
the
Sons
of
God
:
the
light
rejected
,
no
power
received
,
and
this
I
am
a
witness
for
the
Lord
in
.
I
am
bold
in
the
Lord
to
say
your
heart
shall
fail
,
and
your
eyes
grow
dim
,
that
looks
for
another
way
,
or
another
Gospel
than
the
power
of
God
that
redeems
out
of
sin
.
And
this
I
say
and
do
testifie
to
all
,
small
and
great
.
He
that
receives
the
light
,
and
is
obedient
to
it
,
receives
the
gift
of
God
,
and
shall
receive
the
power
;
for
Christ
is
not
unfaithful
.
The
name
of
Christ
in
the
outward
sound
is
pleasant
,
in
as
much
as
thereby
men
look
to
have
their
sins
taken
away
.
But
consider
seriously
,
if
the
Gospel
be
not
clear
,
and
without
danger
to
be
received
,
as
it
is
in
it self
,
the
Apostle
saith
,
It
is
the
power
of
God
to
salvation
to
every
one
that
beleeves
.
And
let
him
be
accursed
that
preacheth
another
Gospel
;
What
then
will
become
of
all
those
which
have
preached
a
Gospel
without
power
.
I
further
say
,
If
the
first
wisdome
could
have
attained
,
then
mightest
thou
have
had
whereof
to
boast
;
but
it
is
written
,
and
I
also
set
to
my
seal
,
that
man
by
wisdome
knows
not
God
,
and
it
is
the
work
of
Christ
to
destroy
the
wisdome-of
that
nature
,
and
to
bring
in
a
wisdome
of
another
nature
,
viz
,
pure
and
peaceable
.
In
relation
to
what
is
expressed
by
this
Friend
,
I
might
alleage
,
that
there
hath
been
consideration
had
already
of
whatsoever
is
material
in
these
passages
of
his
Letter
:
yet
considering
his
condition
,
as
not
being
enclined
to
reading
much
,
and
doubting
whether
what
hath
been
said
in
the
foregoing
part
,
may
be
gathered
up
in
the
application
without
prejudice
or
offence
,
I
am
free
to
re-assume
some
things
formerly
insisted
on
,
for
the
sake
of
my
so
much
longed
for
and
beloved
Friend
,
(
who
probably
may
read
no
more
than
what
concerns
himself
)
though
I
undergoe
from
others
the
censure
of
Tautologie
and
Repetition
.
I
find
it
to
be
by
him
affirmed
,
1.
That
the
way
for
lost
man
to
return
to
Communion
with
the
pure
and
holy
God
,
is
by
Christ
,
who
is
the
WAY
:
To
which
I
also
assent
,
the
Scripture
testifying
the
same
,
Joh.
14.6
.
I
am
the
way
,
no
man
cometh
to
the
Father
but
by
me
.
2.
That
Christ
is
the
Gift
of
God
.
Herein
I
also
assent
;
the
scripture
bearing
testimony
thereto
,
Joh.
4.10
.
with
this
further
consideration
,
that
though
the
Lord
Jesus
Christ
be
The
Gift
of
God
:
eminently
so
,
no
gift
like
him
,
none
so
eminent
as
he
,
yet
he
is
not
the
alone
,
(
or
only
)
gift
of
God
:
there
being
other
gifts
of
God
beside
him
,
though
none
to
be
compared
with
him
;
faith
is
a
gift
of
God
,
Phil.
1.29
.
Repentance
is
a
gift
of
God
,
Act.
5.31
.
so
is
salvation
also
,
Ephes.
2.8
.
Though
all
these
veil
and
lay
down
their
Crowns
at
the
feet
of
Christ
:
as
being
eminently
the
chief
;
yet
are
they
gifts
of
God
distinct
from
Christ
:
and
the
Apostle
James
,
Chap.
1.17
.
puts
the
matter
to
an
issue
,
where
he
saith
,
Every
good
and
every
perfect
gift
comes
down
from
the
father
of
lights
,
&c.
so
that
though
Christ
by
way
of
eminency
be
the
Fathers
gift
,
yet
not
the
alone
(
or
only
)
gift
of
God
:
Though
the
Father
hath
but
one
only
begotten
Son
,
Joh.
1.14
,
18.
yet
hath
he
many
Sonns
more
besides
him
,
though
he
be
the
first
born
among
many
brethren
,
Rom.
8.29
.
so
is
he
also
in
relation
to
the
manifold
gifts
of
God
,
the
first
born
of
them
all
:
and
by
way
of
eminency
called
THE
GIFT
;
yet
of
him
it
's
said
,
he
received
gifts
for
men
,
Psal.
68.18
.
3.
That
Christ
is
the
door
.
To
this
the
scripture
likewise
gives
testimony
,
Joh.
10.17
.
I
am
the
doore
of
the
sheep
:
and
that
no
man
can
enter
otherwayes
than
by
Christ
the
door
,
I
assent
;
for
as
much
as
there
is
no
other
name
under
heaven
given
among
men
,
whereby
we
must
be
saved
,
Act.
4.12
.
4.
He
also
saith
,
he
is
the
Light
,
can
any
one
come
to
God
but
he
must
receive
the
light
?
It
is
indeed
said
by
Christ
himself
,
Joh.
8.12
.
I
am
the
light
of
the
world
:
And
that
none
can
come
to
the
Father
but
by
him
,
hath
been
said
already
:
other
foundation
can
no
man
lay
than
that
is
laid
,
which
is
Jesus
Christ
,
1
Cor.
3.11
.
5.
Also
there
are
measures
of
this
light
,
the
first
degree
or
measure
of
light
,
is
that
which
discovers
sin
,
and
iniquity
.
Reply
.
Christ
Jesus
,
the
Way
,
the
Gift
,
the
Door
,
the
Light
,
is
but
one
,
entire
and
undivided
being
,
not
admitting
of
degrees
or
measures
:
but
a
whole
,
and
entire
Christ
,
is
the
way
,
the
truth
,
the
life
,
the
door
,
the
light
.
Though
there
be
manifold
gifts
of
Christ
who
ascending
up
on
high
gave
gifts
to
men
,
and
these
admit
of
their
measures
and
degrees
,
Ephes.
4.7
,
8.
1
Cor.
12.4
.
Yet
of
him
who
is
called
(
as
before
)
the
door
,
the
way
,
the
gift
,
the
light
,
viz.
the
Lord
Jesus
Christ
,
of
him
it
is
said
,
Is
Christ
devided
?
He
is
but
one
and
undivided
.
The
first
measure
and
degree
of
light
,
is
that
which
discovers
sin
,
and
iniquity
.
Reply
.
That
measure
and
degree
of
light
,
which
first
discovers
sin
and
iniquity
in
any
man
,
is
the
law
,
which
God
hath
written
on
the
heart
of
the
natural
man
:
(
that
is
,
of
every
man
,
as
hath
been
largely
proved
before
)
for
by
the
law
comes
the
knowledg
of
sin
,
and
where
no
law
is
,
there
is
no
transgression
,
Rom.
2.15
.
&
3.20
.
&
4.15
.
And
this
first
discovery
of
sin
and
iniquity
may
be
,
where
the
sound
of
Christ
,
as
a
doore
,
as
the
light
,
as
the
way
,
may
not
have
been
,
and
so
it
was
in
the
first
man
the
root
of
all
mankind
.
That
measure
or
degree
of
light
,
which
discovered
sin
to
him
,
was
the
law
written
in
him
,
by
which
he
was
convinced
and
reproved
:
the
effect
whereof
was
horror
and
amazement
implyed
in
those
two
words
,
I
was
afraid
and
hid
my self
,
for
the
law
worketh
wrath
and
leaves
the
sinner
under
the
sentence
of
curse
&
condemnation
:
it
's
a
good
Schoolmaster
,
it
teacheth
perfectly
and
directs
plainly
what
's
to
be
done
,
but
wo
to
the
transgressor
,
it
opens
no
door
of
hope
to
him
upon
no
terms
:
no
not
upon
the
terms
of
his
amending
,
and
doing
better
for
time
to
come
;
though
he
erre
thorough
ignorance
and
against
his
will
,
yet
this
severity
is
found
in
the
equity
and
justice
of
it
,
(
as
it
's
written
,
Cursed
is
every
one
that
continueth
not
in
all
things
,
which
are
written
in
the
book
of
the
law
to
do
it
.
)
And
thus
the
first
man
found
it
by
his
first
measure
of
light
,
which
discovered
his
sin
and
condemned
him
,
as
the
sinner
;
but
the
way
,
the
gift
,
the
door
,
the
light
,
(
Christ
Jesus
)
was
not
hereby
revealed
:
here
was
the
sin
found
out
,
and
the
sinner
driven
out
by
the
first
measure
of
light
,
viz.
the
law
:
But
the
Saviour
of
the
sinner
from
sin
and
death
,
was
not
revealed
by
this
first
measure
of
light
.
The
sinne
was
discovered
,
but
the
sinner
was
not
thereby
recovered
;
Till
the
Lord
holds
forth
the
Scepter
of
grace
in
the
promised
seed
of
the
woman
,
Gen.
3.15
.
who
was
to
be
received
as
the
way
to
the
father
,
the
door
by
which
entrance
was
to
be
made
,
the
gift
in
whom
was
exhibited
eternal
life
,
Redemption
from
sin
and
wrath
:
a
proper
object
of
faith
while
yet
he
was
but
in
promise
,
so
was
he
received
and
so
beleeved
on
by
all
the
children
of
faith
under
the
first
Covenant
,
Heb.
11.13
,
39.
and
the
contrary
with
those
who
mingled
not
the
Gospel
with
faith
,
and
so
fell
short
of
the
rest
,
and
could
not
enter
because
of
unbeleef
,
Heb.
3.19
.
Heb.
4.2
.
notwithstanding
the
measure
of
light
which
discovers
sinne
and
iniquity
.
So
then
,
the
first
measure
and
degree
of
light
which
discovers
sin
and
iniquity
,
is
the
Law
of
God
written
in
every
mans
heart
;
but
it
is
not
Christ
the
light
,
the
door
,
the
way
,
the
gift
;
for
Christ
is
not
the
law
,
but
the
Law-giver
:
Christ
is
the
end
of
the
law
,
not
only
in
the
commonly
received
sense
,
the
end
of
all
figures
,
types
,
and
shadows
,
the
substance
in
which
they
all
center
.
But
he
is
so
the
end
of
the
Law
,
that
he
finishes
and
perfects
what
the
Law
could
not
finish
nor
perfect
:
He
takes
up
the
work
where
the
Law
leaves
it
.
The
Law
may
say
,
O
my
God!
I
have
shewed
them
thy
wayes
,
I
have
been
a
light
and
a
lanthorn
unto
them
,
I
have
kept
back
nothing
that
thou
gavest
me
in
command
to
shew
unto
them
,
and
to
require
of
them
:
But
they
(
like
men
)
have
transgressed
,
and
have
started
aside
like
a
broken
bow
,
and
are
become
guilty
and
filthy
:
Woe
unto
them
,
Woe
unto
them
,
they
are
polluted
;
my
Commission
is
to
curse
them
from
mount
Ebal
,
and
they
shall
be
cursed
;
Cursed
be
Every
one
that
abides
not
in
Every
thing
written
in
the
law
to
do
it
:
in
some
thing
or
other
,
every
one
hath
transgressed
,
every
mouth
is
stopped
,
and
every
one
become
guilty
before
God
.
God
hath
concluded
all
under
sin
,
saying
there
is
none
righteous
no
not
one
,
Rom.
3.10
,
19.
they
are
all
transgressors
I
cannot
redeem
them
,
I
cannot
bring
them
to
God
:
But
Christ
takes
up
the
matter
,
where
the
law
leaves
it
;
and
becomes
the
end
of
the
law
for
righteousness
to
every
one
beleeving
;
saying
,
to
this
end
was
I
born
,
and
for
this
cause
came
I
into
the
world
,
to
bear
witness
unto
the
truth
;
giving
the
Valley
of
Achor
for
a
door
of
hope
,
perfecting
and
finishing
the
work
,
which
the
law
had
been
labouring
to
effect
but
could
not
;
For
that
which
the
Law
could
not
do
,
he
did
,
being
not
ashamed
to
call
them
Brethren
,
whom
the
law
had
left
under
the
sentence
of
the
curse
,
and
that
he
might
bring
many
sonns
unto
glory
,
himself
the
captain
of
their
salvation
,
was
made
perfect
through
sufferings
,
delivering
them
from
the
fear
of
death
,
who
all
their
life
time
were
subject
unto
bondage
:
standing
upon
Gerizim
the
mount
of
blessing
(
in
opposition
to
that
mount
Ebal
,
where
the
law
had
left
them
)
making
triumph
and
open
shew
in
behalf
of
the
seed
:
saying
,
Behold
I
and
the
children
God
hath
given
me
,
all
that
the
father
hath
given
me
shall
come
unto
me
.
They
are
blessed
,
and
they
shall
be
blessed
;
though
righteousness
could
not
come
by
the
law
(
for
if
it
could
then
had
my
death
been
in
vain
,
)
yet
to
the
beleeving
,
to
every
one
that
beleeveth
,
I
am
the
end
of
the
law
,
for
righteousness
being
made
so
of
God
to
and
for
them
,
that
the
righteousness
of
the
law
may
be
fulfilled
in
them
,
and
they
be
made
the
righteousness
of
God
in
me
.
Though
the
first
measure
of
light
,
viz.
the
law
written
on
the
heart
of
the
natural
man
,
be
not
Christ
,
the
way
,
the
door
,
the
gift
,
the
light
:
yet
it
is
such
a
measure
and
degree
of
light
common
to
all
men
,
as
to
the
direction
whereof
they
are
to
give
obedience
,
and
in
the
doing
whereof
they
enjoy
much
peace
,
and
many
persons
in
many
things
done
in
obedience
thereto
,
have
whereof
to
glory
,
but
not
before
God
:
for
their
peace
is
seated
in
their
understanding
,
while
they
think
they
do
God
good
service
,
but
Gods
thoughts
are
not
as
mans
neither
is
their
peace
the
peace
of
God
which
passeth
all
understanding
:
which
guards
the
heart
and
mind
through
Christ
Jesus
.
Nevertheless
it
is
a
good
thing
and
hath
a
measure
of
blessing
annexed
to
it
,
for
a
person
to
be
obedient
to
the
law
in
the
measure
of
the
knowledg
whereof
he
hath
attained
according
to
that
testimony
;
Happy
is
that
man
whose
conscience
condemns
not
himself
in
that
thing
which
he
allowes
,
but
doth
exercise
himself
to
keep
a
good
conscience
toward
God
,
and
toward
man
.
But
when
he
hath
done
all
he
can
there
is
this
one
thing
lacking
to
sell
all
he
hath
;
to
resign
up
all
to
Christ
Jesus
and
leave
it
at
his
foot
,
that
when
he
hath
done
all
,
he
reckon
himself
an
unprofitable
servant
,
and
to
have
done
nothing
in
all
that
's
done
,
to
sel
it
all
,
and
give
it
all
up
in
sacrifice
to
God
,
this
is
more
than
whole
burnt
offerings
and
more
than
is
attainable
under
the
dispensation
of
the
first
measure
of
light
,
and
obedience
thereunto
:
for
if
so
,
then
righteousness
were
attainable
by
obedience
to
the
law
,
contrary
to
that
testimony
;
If
there
had
been
a
law
given
,
which
could
have
given
life
,
verily
righteousness
should
have
come
by
the
law
,
and
if
righteousness
could
have
come
by
the
law
,
then
had
Christ
died
in
vain
.
But
God
hath
concluded
all
under
sin
that
he
might
have
mercy
on
them
that
beleeve
:
to
cut
off
boasting
and
glorying
in
the
flesh
;
that
he
,
which
gloryeth
,
might
glory
in
the
Lord
,
who
hath
said
,
It
is
not
in
him
that
willeth
,
nor
in
him
that
runneth
,
but
in
God
that
sheweth
mercy
,
who
testifieth
,
That
not
by
workes
of
righteousness
which
we
have
done
,
but
of
his
mercy
he
saveth
his
saved
ones
?
Leaving
no
room
for
glorying
or
boasting
to
him
,
that
worketh
,
nor
colour
of
confidence
to
him
,
that
is
in
the
disobedience
to
the
first
measure
of
light
:
for
even
he
which
despised
Moses
law
died
without
mercy
:
such
will
be
the
portion
of
every
one
,
who
is
willingly
ignorant
,
and
disobedient
,
to
what
is
made
known
to
him
by
the
law
that
's
in
him
.
Yet
to
call
this
(
which
discovers
sin
in
man
)
Christ
the
light
,
the
gift
,
the
door
,
the
way
,
is
to
take
the
Gardener
for
Christ
,
as
Mary
did
mistake
Christ
for
the
Gardener
.
The
good
way
then
is
not
to
confound
the
several
dispensations
of
God
,
not
to
advance
the
son
of
the
bond
woman
into
the
room
and
place
of
the
son
of
the
free
woman
,
not
to
preferre
the
servant
into
the
place
of
the
Heir
:
but
to
consider
every
one
as
in
his
own
order
;
giving
the
honour
to
each
dispensation
according
to
the
measure
appointed
unto
it
of
God
:
which
is
not
to
assign
to
the
first
(
the
light
common
to
all
mankind
)
the
place
of
a
door
or
entrance
into
the
heavenly
inheritance
:
for
there
is
an
house
called
Moses
house
,
Heb.
3.2
.
which
had
its
door
of
entrance
or
admission
,
and
a
law
of
ordinances
suitable
,
the
disobedient
thereunto
were
subject
to
death
:
they
died
who
despised
Moses
law
.
But
that
house
of
Moses
was
taken
down
,
the
veil
thereof
rent
in
sunder
:
and
this
other
house
,
the
Sons
house
is
set
up
in
the
room
thereof
,
and
he
himself
become
both
foundation
and
top-stone
,
both
door
of
entrance
and
mansion
of
residence
:
he
is
all
in
all
to
every
one
that
receiveth
him
by
faith
,
and
manifests
their
faith
by
obedience
:
walking
obediently
before
him
,
who
is
Lord
of
his
house
&
faithful
therein
as
a
Son
:
as
Moses
was
in
his
house
as
a
Servant
;
Administring
therein
by
the
law
of
the
spirit
of
life
:
leading
his
sheep
,
going
in
out
and
before
them
,
guiding
their
feet
,
and
causing
them
to
walk
in
his
way
,
according
to
that
blessed
witness
,
and
testimony
,
The
meek
he
will
guide
in
judgment
,
the
meek
he
will
teach
his
way
:
and
will
keep
the
feet
of
his
Saints
,
and
uphold
their
goings
that
their
footsteps
slide
not
.
It
is
further
added
in
these
words
viz.
Christ
saith
I
am
the
light
to
them
that
receives
him
,
to
them
he
gives
power
to
become
the
Sons
of
God
;
The
light
rejected
,
no
power
received
.
Reply
.
This
passage
touching
power
to
become
the
Sons
of
God
is
necessary
to
be
considered
:
(
though
it
hath
been
hinted
before
.
)
I
find
in
scripture
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
only
used
for
power
,
which
consisteth
in
the
virtue
or
strength
which
a
person
hath
to
do
any
thing
,
but
it
is
used
to
signifie
Dignity
,
Honour
,
Right
,
Privilege
,
Prerogative
,
Authority
,
or
Liberty
.
1
Cor.
8.9
.
But
take
heed
lest
this
Liberty
(
or
Privilege
)
of
yours
become
a
stumbling
block
to
them
that
are
weak
:
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
same
which
is
in
Joh.
1.12
.
rendred
power
.
1
Cor.
9.4
,
5
,
6.
Have
we
not
power
to
eat
and
to
drink
,
have
we
not
power
to
lead
about
a
Sister
a
Wife
,
as
well
as
other
Apostles
,
have
not
we
as
much
right
and
Privilege
as
they
,
or
I
only
and
Barnabas
have
we
not
power
to
forbear
working
;
that
is
,
have
not
we
liberty
so
to
do
?
It
is
used
for
dignity
,
honour
or
prerogative
which
the
Divel
used
as
a
baite
in
his
tempation
to
our
Lord
,
Luk.
4.6
.
who
taking
him
up
into
an
high
mountain
shewed
him
all
the
Kingdomes
of
the
world
,
and
said
to
him
,
All
this
power
will
I
give
thee
and
the
glory
of
them
,
&c.
And
to
this
of
privilege
and
dignity
and
prerogative
,
doth
the
interpretation
of
this
word
,
in
Joh.
1.12
.
agree
,
as
may
appear
by
the
connexion
of
the
word
,
which
followes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
though
it
be
rendred
in
the
English
to
become
,
that
it
may
the
better
agree
with
the
former
word
power
:
viz.
power
to
become
the
sons
of
God
,
yet
the
word
truely
and
properly
signifies
to
be
made
the
Sons
of
God
:
and
that
wil
appear
by
the
interpretation
of
the
same
word
in
the
same
first
of
John
and
in
other
scriptures
,
where
it
is
not
rendered
become
,
but
made
:
Joh.
1.3
.
all
things
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
were
made
by
him
,
and
without
him
was
not
any
thing
made
that
was
made
,
vers.
10.
the
world
was
made
by
him
,
vers.
14.
the
word
was
made
flesh
:
Gal.
4.4
.
Made
of
a
woman
,
made
under
the
law
,
Joh.
2.9
.
when
the
ruler
—
Tasted
the
water
which
was
made
wine
,
Joh.
5.9
.
the
man
was
made
whole
:
and
many
the
like
instances
.
So
that
the
reading
of
these
words
before
mentioned
as
they
are
translated
,
have
(
I
perceive
)
misled
this
friend
in
his
application
,
or
rather
misapplication
of
them
,
which
in
true
construction
are
not
to
be
read
,
as
they
are
Englished
,
viz.
power
to
become
the
Sons
of
G
;
but
to
as
many
as
received
him
to
them
he
gave
privilege
,
prerogative
or
dignity
to
be
made
the
Sons
of
God
;
to
them
(
beleeving
or
)
which
beleeve
in
his
name
,
and
the
Rhemists
themselves
,
though
they
use
the
words
to
prove
a
power
of
free
will
in
man
to
become
the
sons
of
God
,
if
they
will
;
yet
is
it
acknowledged
by
Martin
,
that
the
Greek
word
signifieth
not
only
power
,
but
also
dignity
,
and
the
vulgar
Latin
reads
it
power
to
be
made
the
sons
of
God
;
now
what
power
is
there
in
a
person
in
his
being
made
a
Son
of
God
?
nor
will
the
context
favour
such
a
construction
,
which
plainly
testifies
,
that
such
as
receive
Christ
,
are
dignified
with
Sonship
,
or
are
made
the
Sons
of
God
,
even
as
many
as
beleeve
in
his
name
.
Q.
How
are
they
made
the
Sons
of
God
?
actively
or
passiively
;
have
they
power
to
become
Sons
of
God
,
or
are
they
made
such
?
A.
Nay
they
were
born
such
:
How
?
not
of
Bloods
,
nor
of
the
will
of
man
,
nor
of
the
will
of
the
flesh
,
but
of
God
;
who
of
his
own
good
will
begets
,
and
of
his
meer
grace
brings
forth
,
or
causes
to
be
born
the
children
of
the
regeneration
,
Joh.
3.3
,
5
,
6.
who
are
as
meerly
passive
in
the
new
birth
as
they
were
in
their
first
generation
,
or
natural
birth
;
so
farre
is
man
from
becoming
a
Child
or
Son
of
God
that
he
must
be
made
so
,
or
he
shall
never
see
the
kingdome
of
God
:
where
then
is
glorying
or
boasting
,
it
is
excluded
;
by
what
law
,
of
works
?
Nay
,
but
by
the
law
of
faith
.
For
both
will
and
deed
own
themselves
to
God
,
who
of
his
own
good
pleasure
,
worketh
both
to
will
and
to
do
,
that
no
flesh
should
glory
in
his
presence
.
The
Gospel
is
the
power
of
God
to
salvation
,
to
every
one
that
beleeves
:
let
him
be
accursed
that
preacheth
another
Gospel
;
what
then
will
become
of
all
those
,
which
have
preached
a
Gospel
without
power
?
He
that
receives
the
light
,
and
is
obedient
to
it
,
receives
the
Gift
of
God
,
and
shall
receive
the
power
:
The
light
rejected
,
no
power
received
;
your
heart
shall
fail
,
and
your
eyes
wax
dim
,
that
looks
for
another
way
,
or
another
Gospel
,
than
that
which
redeems
out
of
sinne
.
The
name
of
Christ
in
the
outward
sound
is
pleasant
,
in
as
much
as
thereby
men
think
to
have
their
sins
taken
away
,
but
the
Gospel
is
the
power
of
God
that
redeems
out
of
sin
.
Though
thy self
art
not
ignorant
of
the
many
forms
,
which
cry
lo
here
and
lo
there
,
yet
the
way
is
but
one
.
The
Scripture
saith
of
some
;
When
they
knew
God
,
they
glorified
him
not
as
God
,
these
had
such
a
knowledg
of
God
,
that
they
might
thereby
have
glorified
him
,
as
God
,
which
not
doing
they
were
given
up
to
vile
affections
.
To
speak
to
these
promiscuously
and
in
general
might
not
prove
so
satisfactory
,
as
if
they
were
particularly
treated
;
therefore
I
shal
speak
to
each
distinctly
,
though
with
all
possible
brevity
.
Reply
.
That
the
Gospel
is
the
power
of
God
to
salvation
may
not
be
denyed
:
Rom.
1.16
.
for
it
is
so
to
every
one
that
beleeveth
and
let
him
be
accursed
,
that
preacheth
any
other
gospel
than
that
which
is
so
,
Gal.
1.9
.
But
where
the
gospel
(
which
is
the
power
of
God
to
salvation
is
preached
)
if
it
be
not
mixt
with
faith
in
them
,
which
hear
it
;
it
is
not
the
power
of
God
to
salvation
to
such
according
to
the
testimony
of
that
Scripture
,
Heb.
4.2
.
For
unto
us
was
the
gospel
preached
as
well
as
unto
them
,
but
the
word
preached
did
not
profit
them
,
not
being
mixed
with
faith
in
them
that
heard
.
So
that
the
gospel
is
not
the
power
of
God
to
salvation
to
any
but
to
such
as
beleeve
it
,
and
by
faith
receive
the
glad
tidings
and
message
thereof
,
and
become
obedient
thereunto
,
Rom.
1.17
.
For
therein
is
the
righteousness
of
God
revealed
from
faith
to
faith
,
as
it
is
written
,
The
just
shal
live
by
faith
.
The
gospel
which
in
it self
is
the
power
of
God
to
salvation
(
so
named
already
)
may
be
prerched
not
only
in
word
but
also
in
power
and
in
the
holy
spirit
(
as
twice
to
the
Thessalonians
1
Thes.
1.5
.
)
in
demonstration
of
the
spirit
and
power
(
as
to
the
Corinthians
,
1
Cor.
2.4
.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
it
may
be
powerfully
ratified
and
confirmed
by
signs
and
wonders
and
mighty
deeds
,
yet
not
powerfull
to
salvation
,
except
received
by
faith
in
them
that
hear
it
.
Such
a
gospel
was
it
to
the
Thessalonians
1
Thes.
1.5
.
It
was
brought
to
them
in
mighty
power
;
and
received
by
them
in
much
assurance
,
as
the
very
word
of
God
to
which
they
yeilded
the
obedience
of
faith
,
1
Thes.
2.13
,
14.
As
the
Romans
also
did
,
Chap.
15.18
,
19.
Wheresoever
the
Gospel
is
preached
in
Evidence
and
demonstration
of
the
spirit
,
and
received
by
faith
in
them
that
hear
it
:
it
is
the
arm
and
power
of
God
to
salvation
to
such
,
and
doth
powerfully
incline
them
to
yeild
obedience
in
word
and
deed
,
to
whatsoever
is
therein
revealed
unto
them
.
He
that
receives
the
light
,
and
is
obedient
to
it
receivs
the
gift
of
God
,
and
shall
receive
the
power
;
the
light
rejected
,
no
power
received
.
Reply
.
It
hath
been
said
before
(
by
this
friend
to
whom
I
now
reply
,
That
Christ
is
the
light
;
and
That
Christ
is
the
gift
of
God
.
To
which
may
be
added
that
which
is
testified
,
1
Cor.
1.18
.
That
Christ
is
the
power
of
God
,
as
it
is
expressed
by
the
Apostle
.
Now
let
it
be
considered
,
what
is
spoken
by
the
friend
in
this
parcel
of
words
above
recited
,
and
whether
it
amount
not
to
a
repetition
and
Tautology
of
words
.
He
that
receives
the
light
and
is
obedient
to
it
,
receives
Christ
(
for
Christ
is
the
light
)
receives
the
gift
of
God
,
that
is
,
Christ
,
for
Christ
is
the
gift
of
God
;
and
shall
receive
the
power
that
is
Christ
,
for
Christ
is
the
power
of
God
,
and
such
as
receive
Christ
,
and
obey
him
,
reject
not
the
light
,
nor
can
be
without
the
power
,
forasmuch
as
he
whom
they
have
received
and
obeyed
,
is
both
the
light
and
the
power
and
the
gift
,
and
is
no
more
than
if
it
had
been
thus
express'd
;
He
that
receives
Christ
&
obeys
him
,
receives
Christ
,
and
shall
receive
Christ
,
Christ
rejected
,
no
Christ
received
.
Your
heart
shall
fail
and
your
eyes
wax
dim
,
that
look
for
another
way
,
or
another
Gospel
than
that
which
redeems
out
of
sin
.
Reply
.
It
hath
been
said
before
that
Christ
is
the
way
.
Let
their
heart
fail
,
and
their
eyes
wax
dim
,
that
expect
salvation
by
any
other
way
,
than
by
him
,
who
is
the
Way
the
Truth
and
the
Life
.
Forasmuch
as
there
is
no
other
name
given
under
heaven
,
whereby
we
can
be
saved
:
and
that
Gospel
,
which
tenders
salvation
by
Christ
to
sinners
without
redemption
from
sin
,
let
it
indeed
be
Anathema
from
the
Lord
.
For
it
is
witnessed
of
the
true
and
only
Lord
Jesus
,
that
his
name
should
be
called
Jesus
,
(
that
is
,
Saviour
)
for
that
he
should
redeem
his
people
from
their
sins
,
Mat.
1.21
.
and
save
them
to
the
utmost
,
that
come
unto
God
by
him
,
everliving
to
make
intercession
for
them
,
Heb.
7.25
.
even
for
them
,
who
by
him
do
beleeve
in
God
,
purifying
their
souls
in
obeying
the
truth
through
the
spirit
,
being
born
again
,
&c.
1
Pet.
1.21
,
22
,
23.
Which
testimony
is
born
up
in
the
hearts
of
the
children
of
the
regeneration
,
who
are
made
the
sons
of
God
by
faith
in
Christ
Jesus
,
having
received
the
adoption
of
sons
they
cry
unto
him
in
spirit
incessantly
night
and
day
,
that
this
redemption
from
the
body
of
sin
and
death
may
be
compleated
in
them
,
saying
,
how
long
Lord
holy
and
true
?
fighting
the
good
fight
of
faith
,
keeping
up
the
watch
and
warre
of
the
Lord
,
as
knowing
that
the
God
of
peace
will
shortly
tread
Sathan
under
their
feet
;
I
say
,
their
feet
(
as
really
)
within
them
,
as
he
hath
troden
him
under
his
own
feet
for
them
without
them
:
And
further
knowing
that
they
shall
assuredly
reap
in
due
time
,
if
they
faint
not
,
this
being
their
victory
even
their
faith
,
by
which
with
patience
they
possess
their
soul
,
being
confident
of
this
one
thing
,
that
he
is
faithful
,
who
hath
called
them
,
who
will
also
do
it
;
and
having
begun
a
good
work
in
them
will
also
perfect
it
,
perform
,
or
finish
it
untill
the
day
of
Christ
:
having
this
hope
they
purify
themselves
in
the
power
of
him
,
who
of
God
is
made
to
them
righteousness
and
sanctification
,
as
well
as
wisdome
and
redemption
.
The
name
of
Christ
is
pleasant
in
the
outward
sound
,
in
as
much
as
thereby
men
think
to
have
their
sins
taken
away
;
but
the
Gospel
is
the
power
of
God
that
redeems
out
of
sin
.
Reply
.
Who
ever
names
the
name
of
Christ
,
is
to
depart
from
iniquity
:
and
he
who
naming
the
name
of
Christ
,
how
pleasant
soever
he
count
that
name
,
yet
if
such
an
one
,
depart
not
from
iniquity
,
but
rowl
his
sinne
under
his
tongue
as
a
sweet
morsel
,
and
bless
himself
in
his
heart
,
saying
,
I
shall
have
peace
,
though
I
walk
in
the
Imagination
(
or
stubborness
)
of
my
heart
,
to
adde
drunkenness
to
thirst
,
the
Lord
will
not
spare
him
,
but
the
anger
of
the
Lord
and
his
jealousie
will
smoak
against
that
man
:
there
's
no
such
use
of
the
name
of
Christ
,
as
to
make
it
a
Cloak
for
sin
;
for
the
wrath
of
God
is
revealed
against
all
unrighteousness
in
men
.
Whatsoever
and
in
whomsoever
it
be
,
and
he
that
regards
iniquity
in
his
heart
,
hath
a
root
of
gall
and
wormwood
,
that
will
eat
out
all
the
pleasantness
that
may
seem
to
be
in
the
name
of
Christ
in
the
outward
sound
,
Deut.
29.18
,
19
,
20.
Yet
for
asmuch
as
there
may
be
some
snare
and
temptation
lie
upon
some
souls
,
touching
those
words
(
before
minded
and
repeated
,
)
viz.
the
Gospel
is
the
power
of
God
that
redeems
out
of
sin
.
Whence
some
persons
do
conclude
,
that
they
are
redeemed
out
of
sin
,
and
that
the
body
of
sin
is
destroyed
in
them
,
they
are
come
unto
mount
Sion
,
to
the
Citty
of
the
living
God
,
to
the
heavenly
Jerusalem
,
to
the
spirits
of
just
men
made
perfect
:
&
hence
proceeds
that
frame
of
spirit
of
judging
,
others
with
severity
&
austereness
,
(
who
dare
not
so
say
of
themselves
;
but
through
the
spirit
wait
for
the
hope
of
righteousness
)
contrary
to
the
spirit
of
meekness
and
lowliness
of
mind
,
wherewith
each
should
account
and
esteem
others
better
than
themselves
:
according
to
the
rule
of
Christ
given
by
the
Apostle
often
repeated
,
Ephes.
4.2
.
Col.
3.12
.
which
requireth
a
shewing
all
meekness
to
all
men
,
Tit.
3.2
.
Jam.
3.13
.
to
the
end
;
as
our
Lord
Jesus
himself
left
example
,
who
quenched
not
the
smoaking
flax
,
Mat.
12.18
,
19
,
20.
who
said
,
Learn
of
me
for
I
am
meek
and
lowly
in
heart
,
Mat.
11.29
.
Others
on
the
other
hand
judging
themselves
(
because
they
cannot
so
say
of
themselves
)
that
they
are
not
redeemed
out
of
sin
,
but
go
mourning
and
bowed
down
and
are
in
fear
continually
,
because
of
the
fury
of
the
oppressor
:
the
evil
they
would
not
,
that
they
do
,
and
the
good
they
would
,
that
they
do
not
;
and
are
crying
out
in
bitterness
,
as
Ruben
for
Joseph
,
Alas
,
for
the
Lad
is
not
,
and
I
whither
shall
I
go
?
(
or
as
she
)
If
it
be
so
,
why
am
I
thus
?
There
might
be
some
good
use
made
of
a
seasonable
word
to
each
of
these
,
if
it
might
please
the
Lord
to
direct
therein
.
Are
there
some
redeemed
out
of
sin
,
and
come
to
the
spirits
of
just
men
made
perfect
:
and
is
it
so
indeed
with
them
?
What
means
then
the
bleating
of
the
sheep
,
and
the
lowing
of
the
oxen
which
are
heard
in
such
?
(
I
mean
such
)
as
say
they
have
attained
,
but
in
measure
:
I
am
not
free
to
instance
in
personal
or
perticular
discoveries
;
But
this
wotd
(
in
measure
)
declares
plainly
,
that
such
are
not
at
home
,
they
are
not
in
the
City
,
they
are
at
most
but
travailers
towards
it
,
they
have
certain
Miles
yet
to
travail
before
they
arrive
.
Who
ever
saith
,
he
knows
in
part
,
declares
plainly
he
is
short
of
perfection
,
1
Cor.
13.10
,
12.
and
who
ever
saith
,
he
knows
perfectly
,
he
knows
not
how
imperfect
his
knowledg
is
.
Therefore
to
the
first
sort
I
would
say
,
why
boastest
thou
O
vain
man
of
that
which
is
not
?
who
so
boasteth
of
a
false
gift
,
is
like
clouds
and
wind
without
rain
.
Or
if
thou
dost
not
pretend
to
have
attained
,
and
to
be
arrived
at
end
of
thy
journey
,
and
to
be
perfect
,
as
the
heavenly
father
is
perfect
;
Why
dost
thou
judg
thy
Brother
,
and
why
dost
thou
set
at
nought
thy
Brother
,
who
is
in
his
way
as
well
as
thou
?
we
shall
all
stand
before
the
judgment
seat
of
Christ
,
Rom.
14.10
.
who
then
art
thou
that
judgest
another
mans
servant
?
contradicting
that
rule
of
Christ
,
Jam.
4.11
,
12.
Mat.
7.
the
five
first
verses
,
Iudge
not
that
ye
be
not
judged
,
&c.
Take
with
thee
therefore
these
two
Cautions
,
viz.
1.
Boast
not
against
thy
Brother
:
neither
glory
in
a
false
gift
;
for
thou
art
not
perfect
,
while
thou
knowest
but
in
part
,
and
hast
attained
but
in
measure
.
2.
Despise
not
the
day
of
smal
things
in
another
,
while
as
yet
thou
thy self
art
not
perfect
:
but
remember
that
command
of
Christ
,
Learn
of
me
for
I
am
meek
and
lowly
in
heart
,
Mat.
11.29
.
shewing
all
meekness
to
all
men
,
Tit.
3.2
.
break
not
the
bruised
reed
:
Remember
the
parable
which
our
Lord
Jesus
spake
unto
certain
which
trusted
in
themselves
that
they
were
righteous
and
despised
others
.
Luk.
18.9
.
To
the
Second
Sort.
To
those
who
are
bowed
down
in
their
spirit
,
for
fear
of
the
fury
of
the
oppressor
:
of
whom
it
's
said
in
truth
and
sincerity
of
heart
:
the
evil
that
I
would
not
do
,
that
I
do
;
&
the
good
I
would
do
,
I
do
not
:
whose
soul
goes
forth
in
them
for
deliverance
from
the
body
of
sin
&
death
by
Jesus
Christ
according
to
the
Gospel
&
the
power
thereof
:
to
such
it
may
be
said
:
(
notwithstanding
they
may
be
judged
and
despised
by
the
former
;
yet
)
the
foundation
of
God
is
sealed
,
who
will
bring
forth
judgment
into
victory
,
and
perfect
the
work
which
himself
hath
begun
in
them
:
&
having
laid
the
foundation
will
lay
the
topstone
also
,
to
the
praise
of
the
glory
of
his
grace
:
for
faithful
is
he
,
who
hath
promised
,
who
will
also
do
it
,
according
to
the
tenour
of
those
words
,
Ezek.
17.
last
,
And
all
the
Trees
of
the
field
,
shall
know
that
I
the
Lord
,
have
brought
down
the
High
tree
,
have
exalted
the
Low
tree
,
have
dryed
up
the
green
tree
,
and
have
made
the
dry
tree
to
flowrish
,
I
the
Lord
have
spoken
it
,
and
have
done
it
.
Thou
thy self
art
not
ignorant
of
the
many
forms
which
cry
,
Lo
here
and
lo
there
,
yet
the
way
is
but
one
.
Reply
.
I
am
not
unacquainted
that
there
are
indeed
many
forms
,
which
do
pretend
to
that
one
way
,
That
only
way
the
Lord
Jesus
;
Among
which
the
present
form
(
now
under
debate
between
us
)
is
one
,
touching
which
I
have
met
with
these
passages
,
viz.
Sinck
down
into
the
eternal
love
,
and
thou
wilt
see
me
,
and
the
rest
,
that
we
are
in
unity
of
that
one
spirit
,
Rich.
Farn.
discovery
of
faith
,
p.
4.
Though
ten
thousand
times
ten
thousand
,
yet
they
are
but
one
in
the
body
,
one
faith
,
one
seed
,
one
baptizing
,
one
Supper
,
one
Covenant
,
one
God
,
and
Father
,
all
one
heart
and
one
soul
,
serving
God
in
one
way
,
worshipping
him
in
spirit
,
and
with
one
mouth
glorifying
his
great
and
glorious
name
;
Who
are
of
this
seed
,
are
of
Abraham
,
Rich.
Farn.
Rant
.
discov
.
pag.
17.
The
contrary
to
which
the
most
High
and
holy
Lord
hath
been
pleased
to
suffer
to
discover
it self
most
eminently
in
the
Schism
which
hath
been
made
in
the
body
of
this
so
much
adored
&
admired
profession
:
which
I
cannot
but
take
notice
of
,
being
so
opportunely
led
into
it
by
this
Appeal
,
which
is
made
to
me
,
touching
my
not
being
ignorant
of
many
forms
:
to
all
which
the
Lord
hath
suffered
the
addition
of
this
one
more
;
and
that
also
increased
into
more
than
one
by
dividing
the
heads
thereof
:
which
many
(
dear
to
the
Lord
)
in
holy
fear
and
trembling
,
say
touching
this
matter
,
What
hath
God
wrought
?
While
they
consider
,
that
the
unity
so
much
gloried
in
being
as
the
band
or
girdle
,
which
bound
up
the
bundle
,
and
was
made
an
Eminent
Character
of
the
verity
of
the
persons
,
their
Doctrine
and
practice
:
by
which
it
was
exalted
,
magnified
in
opposition
to
other
peoples
,
of
whom
it
was
said
,
that
they
were
in
division
and
confusion
,
but
themselves
were
in
unity
:
of
one
heart
and
of
one
way
(
as
in
the
passages
last
recited
out
of
Rich.
Farnworth
,
beside
many
others
which
might
be
named
)
For
the
most
high
and
holy
Lord
in
his
great
wisdome
to
permit
that
this
band
or
girdle
should
be
rent
in
sunder
without
hand
;
no
man
contributing
toward
the
doing
thereof
but
themselves
:
this
is
not
a
smal
thing
in
the
eyes
of
the
impartial
and
sober
minded
observer
.
Nor
did
this
their
rent
or
division
happen
among
the
mean
ones
,
but
between
the
heads
,
the
men
of
name
;
where
the
chief
strength
lay
:
persons
of
no
smal
account
or
esteem
with
the
persons
of
this
perswasion
.
G.
F.
to
I.
N.
I.
N.
to
G.
P.
I.
B.
to
I.
N.
Nor
was
this
in
some
circumstantial
matter
,
but
in
their
foundation
,
so
that
it
amounts
unto
the
very
same
thing
mentioned
,
that
is
,
(
lo
here
,
and
lo
there
,
)
the
one
(
not
person
only
,
but
party
)
Crying
down
the
other
with
great
severity
,
and
that
in
the
name
of
the
Lord
,
as
not
having
stood
in
the
Counsel
of
the
Lord
,
though
both
avouch
the
light
to
be
but
one
and
the
same
in
all
,
yet
are
set
up
as
witnesses
against
each
other
,
and
what
further
thing
the
Lord
will
do
in
the
end
thereof
,
doth
not
yet
appear
,
but
many
of
his
poor
and
tender
ones
lie
at
his
foot
admiting
at
his
wisdome
and
counsel
herein
,
waiting
to
see
his
further
pleasure
,
mourning
for
his
Captiv'd
ones
,
Crying
day
and
night
unto
him
,
that
they
may
be
redeemed
out
of
the
snare
,
which
God
hath
caused
to
be
broken
before
their
eyes
without
hand
,
using
none
other
means
but
themselves
for
effecting
thereof
.
When
they
knew
God
,
they
glorified
him
not
as
God
,
those
had
such
a
knowledge
of
God
,
that
they
might
thereby
have
glorified
him
as
God
,
which
not
doing
they
were
given
up
to
vile
affections
.
Reply
:
whether
this
passage
have
a
special
and
particular
application
to
the
Romans
,
or
whether
it
relate
more
generally
to
mankinde
,
is
not
declared
;
however
,
it
is
thus
far
evident
,
That
the
most
Holy
and
Eternall
God
,
the
Maker
and
Creator
of
all
things
,
the
father
of
lights
,
and
spirits
;
hath
made
forth
the
discovery
and
knowledge
of
himself
(
in
the
majesty
of
his
power
and
Godhead
)
to
the
sons
of
men
.
(
Partly
by
what
he
hath
manifested
in
them
,
and
partly
by
what
he
hath
shewed
unto
them
,
viz.
his
eternal
power
and
Godhead
.
)
hath
been
before
largely
proved
,
and
may
be
here
but
briefly
hinted
by
way
of
repetition
;
upon
this
renewed
occasion
,
viz.
That
God
who
stretcheth
forth
the
Heavens
,
and
layeth
the
foundation
of
the
earth
,
hath
formed
the
spirit
of
man
within
him
as
a
Candle
,
or
lamp
,
or
torch
,
calling
it
the
candle
of
the
Lord
(
of
the
nature
and
property
whereof
much
hath
been
spoken
before
)
together
with
a
a
law
written
on
his
heart
,
by
reflexion
upon
which
,
not
only
the
power
,
but
the
Godhead
of
God
was
knowable
and
discernable
:
that
as
it
is
manifested
in
man
,
that
no
other
but
this
eternal
God
is
his
maker
and
Creator
;
so
he
must
serve
no
other
but
him
,
nor
none
beside
him
:
Him
only
shalt
thou
serve
:
and
this
service
must
be
performed
(
as
to
the
only
Creator
and
Maker
)
according
to
the
tenor
of
that
law
written
upon
the
heart
,
which
afterwards
was
declared
by
more
solemn
publication
in
the
mount
which
burnt
with
fire
,
Deut.
4.11
.
Nor
was
the
power
and
Godhead
of
God
only
invisibly
manifested
in
man
,
but
was
also
externally
shewed
unto
him
by
those
outspeakings
of
God
in
the
visible
parts
and
parcels
of
the
Creation
,
whereby
it
evidently
appeared
that
there
was
no
God
,
no
other
God
besides
him
,
whose
invisible
glory
shined
through
these
visible
appearances
,
which
were
seen
from
the
Creation
of
the
world
,
by
which
double
demonstration
of
his
power
and
Godhead
,
he
left
not
himselfe
without
witnesse
unto
and
in
man
,
nor
man
under
the
capacity
of
an
excuse
before
God
,
nor
in
himselfe
;
the
evincing
whereof
is
the
main
scope
of
the
holy
spirit
in
Rom.
1.19
,
20
,
21.
Acts
14.15
,
16
,
17.
Act.
17.
from
24.
to
the
30
verse
.
Hence
it
follows
,
that
because
when
they
knew
God
,
they
glorified
him
not
as
God
,
&c.
neither
were
thankfull
,
but
changed
the
glory
of
the
uncorruptible
God
into
an
Image
made
like
to
corruptible
man
,
and
to
birds
and
to
four
footed
beasts
,
and
creeping
things
,
therefore
,
or
for
this
cause
,
God
gave
them
up
.
Though
they
had
evident
&
plain
discovery
of
the
Godhead
of
God
of
his
soveraignty
and
supremacy
together
with
his
benignity
and
bounty
;
for
which
they
should
have
served
him
and
praised
him
as
their
soveraign
Lord
and
maker
:
owning
him
to
be
so
,
and
serving
him
as
such
according
to
those
expressions
,
Psal.
95.6
.
Psal.
100.1.2
,
3.
Instead
whereof
it
is
testified
,
that
they
did
not
glorifie
him
as
God
(
i.
e.
)
they
did
not
ascribe
unto
the
Lord
glory
and
strength
as
became
the
kindreds
of
the
people
:
nor
although
they
knew
)
there
was
no
God
,
but
he
which
made
them
,
and
had
made
manifest
the
same
unto
them
,
yet
they
liked
not
to
retain
this
knowledge
of
God
,
or
God
in
their
knowledge
,
but
changed
the
glory
of
the
incorruptible
God
into
an
Image
,
made
like
unto
corruptible
man
,
and
to
birds
and
beasts
and
creeping
things
;
turning
the
Godhead
of
the
invisible
and
eternal
God
into
a
lye
,
and
falling
down
thereunto
worshipping
and
serving
the
Creature
more
than
(
or
instead
of
)
the
Creator
,
who
is
blessed
for
ever
;
for
this
cause
God
gave
them
up
,
&c.
Not
as
if
the
natural
man
while
he
is
such
can
glorifie
God
as
God
(
i.e.
)
ascribe
to
God
the
glory
due
unto
his
name
,
any
otherwise
than
as
he
is
demonstrated
to
his
naturall
capacity
;
as
he
is
pleased
to
give
forth
himself
to
be
discerned
by
his
lamp
or
torch
within
,
or
the
works
of
Creation
without
him
:
forasmuch
as
that
which
to
a
regenerate
person
(
to
one
born
of
the
Spirit
,
or
from
above
)
is
the
power
of
God
,
and
the
wisdom
of
God
,
and
owned
by
him
as
such
,
and
by
him
ascribed
to
God
,
as
being
so
,
is
by
the
natural
man
accounted
foolishnesse
,
and
consequently
upon
this
account
(
i.
e.
)
in
spiritual
things
he
cannot
glorifie
God
,
because
he
cannot
discern
that
there
is
any
glory
therein
,
The
natural
man
receives
not
the
things
of
the
Spirit
of
God
,
neither
can
he
know
them
,
because
they
are
spiritually
discerned
,
1
Cor.
2.14
.
Neverthelesse
so
much
as
may
leave
him
without
excuse
is
manifested
in
him
and
shewed
unto
him
,
and
is
discernable
by
him
,
viz.
the
eternal
power
and
Godhead
of
God
in
opposition
to
all
false
Gods
,
to
every
created
being
or
likenesse
thereof
:
so
as
that
who
ever
shall
willingly
and
knowingly
depart
from
the
living
God
(
or
from
that
of
God
which
they
know
as
men
)
and
erect
something
instead
thereof
,
and
bow
down
thereto
;
these
do
herein
say
to
the
Almighty
,
depart
from
us
,
we
desire
not
the
knowledge
of
thy
waies
,
and
they
may
be
truly
said
in
the
sense
and
scope
of
this
Scripture
,
Rom.
1.21
.
not
to
glorifie
God
as
God
;
these
might
have
glorified
him
as
God
,
i.e.
own'd
him
as
such
,
as
the
only
God
,
the
Creator
and
maker
of
all
things
,
for
so
was
he
made
out
to
them
,
(
both
within
them
and
without
them
)
which
they
not
owning
nor
acknowledging
:
not
liking
to
retain
God
in
their
knowledge
,
but
erecting
something
instead
of
him
,
are
said
not
to
glorifie
God
as
God
.
The
Scriptures
bear
testimony
unto
this
in
sundry
places
.
Those
which
have
seen
the
mighty
works
of
God
(
as
a
Creator
)
upon
themselves
or
others
(
I
say
the
mighty
works
of
God
as
a
Creator
)
these
are
said
to
glorifie
God
,
in
owning
and
acknowledging
him
to
be
the
Author
thereof
,
confessing
him
to
be
the
only
God
,
or
the
God
of
Gods
:
so
did
that
proud
King
Nebuchadnezzar
,
Dan.
3.28
,
29.
Blessed
be
the
God
of
,
&c.
Because
there
is
no
other
God
that
can
deliver
after
this
sort
,
Dan.
4.2
,
3.
I
thought
it
good
to
shew
the
signes
and
wonders
,
which
the
high
God
hath
shewed
toward
me
:
how
great
are
his
signes
,
and
how
mighty
are
his
wonders
,
vers.
34.
And
I
blessed
the
most
high
,
and
I
praised
and
honoured
him
,
that
liveth
for
ever
.
Now
I
Nebuchadnezzar
praise
and
extoll
and
honour
the
King
of
heaven
,
all
whose
works
are
truth
,
and
his
wayes
judgement
,
and
those
that
walk
in
pride
he
is
able
to
abase
.
Thus
he
glorified
God
as
the
most
high
God
,
Dan.
5.21
.
ascribing
to
him
the
glory
due
to
his
name
:
so
may
,
and
so
ought
every
naturall
man
to
own
God
,
as
his
Creator
,
and
to
ascribe
to
him
glory
and
honour
.
The
contrary
whereof
appears
in
his
son
Belshazzar
,
Dan.
5.22
.
And
thou
his
Son
hast
not
humbled
thy
heart
though
thou
knewest
all
this
:
and
the
God
in
whose
hand
thy
breath
is
,
hast
thou
not
glorified
:
whence
it
is
evident
that
the
father
did
(
but
the
Son
did
not
)
glorifie
God
(
i.e.
)
ascribe
unto
him
the
greatnesse
of
his
power
,
soveraignty
and
dominion
,
and
extoll
and
praise
him
according
thereunto
,
as
the
most
High
,
the
only
God
of
Gods
:
as
they
in
Rev.
11.13
.
in
that
terrible
and
dreadfull
Earthquake
,
who
being
affrighted
gave
glory
(
i.e.
)
ascribed
glory
to
the
God
of
heaven
.
In
like
manner
did
the
Centurion
glorifye
God
in
giving
testimony
to
our
Lord
Jesus
:
at
the
time
of
his
death
,
Luk.
23.47
.
when
he
saw
what
was
done
,
he
glorified
God
,
saying
,
Certainly
this
was
a
righteous
man
,
Luk.
7.15
,
16.
and
there
came
a
great
fear
on
all
,
and
they
glorified
God
,
saying
,
That
a
great
Prophet
is
risen
up
among
us
.
So
that
when
in
that
passage
it
is
said
,
Because
when
they
knew
God
they
glorified
him
not
as
God
:
and
the
inference
thereupon
,
viz.
those
had
such
a
knowledg
of
God
that
they
might
thereby
have
glorified
him
as
God
:
It
is
to
be
remembred
what
that
Such
Knowledg
was
.
Now
what
that
kind
of
knowledge
of
God
was
which
they
had
is
declared
,
(
that
is
,
)
Such
as
whereby
they
saw
his
eternal
power
and
Godhead
,
and
could
distinguish
between
him
,
and
any
Created
being
,
they
were
not
to
be
instructed
that
a
bird
or
a
beast
,
or
a
creeping
thing
,
or
the
Image
of
a
man
,
was
not
the
true
and
living
God
,
the
Author
and
fountain
of
all
created
beings
:
for
they
knew
full
well
the
contrary
,
they
had
sufficient
demonstration
to
the
contrary
,
both
without
them
,
and
within
them
.
Neverthelesse
they
being
so
stupidly
brutish
as
(
contrary
to
their
light
and
knowledge
)
to
bid
defiance
to
the
most
high
God
,
and
to
cast
off
the
knowledge
of
him
,
and
to
erect
(
contrary
to
truth
and
reason
)
such
beastly
and
brutish
gods
,
which
are
lies
and
no
gods
,
viz.
Birds
and
beasts
,
and
creeping
things
,
as
they
did
,
Rom.
1.23
.
The
righteous
Lord
as
a
just
recompence
of
reward
,
gave
them
up
to
all
uncleanesse
,
blindnesse
,
bruitishnesse
,
a
dreadfull
reward
of
so
horrible
a
sinne
,
vers.
24.26.28
.
A
fearfull
example
to
all
such
,
who
having
attained
to
any
measure
of
the
knowledge
of
God
,
though
but
as
a
Creator
,
and
yet
doe
not
glorifie
him
as
such
,
by
ascribing
unto
him
the
honour
due
to
his
name
,
according
to
those
words
of
truth
,
1
Cor.
16.23
,
24
,
25
,
26
,
27
,
28
,
29
,
30.
Jer.
10.7
.
Rev.
15.4
.
Who
would
not
fear
THEE
O
King
of
Nations
,
and
glorifie
thy
name
:
sing
unto
the
Lord
all
the
earth
,
shew
forth
from
day
to
day
his
salvation
,
declare
his
glory
among
the
heathen
,
for
great
is
the
Lord
:
ye
kinreds
of
the
people
give
unto
the
Lord
glory
and
strength
,
the
glory
due
to
his
Name
.
But
for
any
to
know
the
true
God
,
and
that
there
is
no
other
gods
but
he
,
nor
any
to
be
feared
&
served
,
but
he
,
and
yet
to
bid
defiance
to
him
,
and
that
measure
of
knowledge
which
they
have
of
him
,
and
imbrace
other
gods
,
whether
birds
or
beasts
,
or
creeping
things
;
yea
,
though
it
should
be
a
man
,
or
the
Son
of
a
man
,
the
Image
of
a
man
:
it
is
an
aggravation
of
sin
,
and
't
will
be
so
in
the
judgement
,
and
't
were
better
such
had
never
known
this
knowledg
,
but
had
been
made
birds
or
beasts
or
creeping
things
:
or
had
never
seen
the
light
,
for
the
untimely
birth
is
more
happy
than
such
:
Whoso
is
wise
,
and
will
observe
those
things
:
even
they
shall
understand
the
loving
kindnesse
of
the
Lord
,
Psal.
107.
last
verse
.
To
the
Soule-ly
Sensual
,
or
Natural
Man
Whether
-
Civil
-
or
Profane
.
SOlomon
applying
his
heart
to
know
,
to
search
,
and
to
seek
out
wisdome
:
and
to
know
the
wickedness
of
folly
,
even
of
foolishness
,
and
madness
,
Eccles.
9.3
.
centers
all
in
the
heart
of
the
Sons
of
men
:
from
whence
proceeds
evil
thoughts
,
Adulteries
,
Fornications
,
Murders
,
Thefts
,
Covetousness
,
Wickedness
,
Deceit
,
Lasciviousness
,
an
evil
Eye
,
Blasphemy
,
Pride
,
Foolishness
,
all
these
evil
things
come
from
within
,
and
defile
the
man
(
as
he
that
is
the
truth
it self
testifies
;
)
Mar.
7.21
,
22.
But
in
the
beginning
it
was
not
so
:
and
this
testimony
the
Holy
spirit
gives
by
the
mouth
of
him
,
that
made
this
diligent
search
:
Ecclesiast.
7.
ult.
Lo
this
●nly
have
I
found
,
that
God
made
man
upright
,
but
they
have
sought
out
many
Inventions
:
As
all
the
Inventions
which
defile
the
man
,
proceed
from
within
the
man
(
as
above
)
so
all
those
defiling
Inventions
,
were
sought
out
,
and
fetch'd
in
by
the
man
:
whose
destruction
is
of
himself
;
for
in
the
beginning
God
saw
every
thing
,
that
he
had
made
,
and
behold
it
was
very
good
,
and
Man
was
made
in
his
own
Image
,
In
the
Image
of
God
created
he
him
,
Gen.
1.27
.
(
God
made
man
upright
)
Nevertheless
Man
in
honour
abideth
not
,
he
is
like
the
beasts
that
perish
;
His
bow
abode
not
in
strength
he
sought
out
many
Inventions
;
Tumbles
down
from
his
excellency
,
and
is
driven
out
among
beasts
,
and
made
to
eat
grass
,
as
the
Ox
,
or
husks
with
the
Swine
:
(
Till
the
time
appointed
of
the
most
High
be
determined
,
and
mans
understanding
be
caused
to
return
,
and
the
splendor
,
honour
,
and
brightness
of
his
kingdome
be
restored
:
and
excellent
Majesty
added
to
him
,
by
being
new
created
in
Christ
Jesus
,
and
renewed
in
the
spirit
of
his
mind
,
in
righteousness
and
holiness
of
truth
:
being
born
again
by
the
spirit
or
from
above
,
without
which
change
passing
upon
him
no
man
can
see
,
or
enter
into
the
kingdome
of
God
.
)
Nor
is
this
the
Condition
of
some
men
only
,
but
it
is
the
lot
and
portion
of
all
the
Generations
of
mankind
,
all
having
sinned
,
and
come
short
of
the
Glory
of
God
,
there
being
none
that
doth
good
,
no
not
one
:
there
is
none
that
understandeth
,
none
that
seeks
after
God
,
every
one
is
turning
the
Glory
of
the
incorruptible
God
,
into
the
Image
of
corruptible
man
,
according
to
the
variety
of
his
Invention
,
some
into
the
figure
and
form
of
Birds
,
some
of
Beasts
,
some
of
Creeping
things
,
every
one
something
(
besides
or
instead
of
the
true
God
,
the
eternal
living
God
)
to
which
they
bow
down
,
seek
after
,
and
delight
themselves
in
,
as
if
these
were
their
Gods
,
&
each
ones
particular
own
self
were
the
God
of
Gods
.
Whom
(
by
all
these
)
they
serve
,
and
to
whom
they
make
subservient
all
their
other
Gods
:
Mans
Belly
is
his
God
,
mans
self
is
Mans
Idol
,
whether
he
will
see
,
&
acknowledg
it
to
be
so
or
no.
The
true
and
incorruptible
God
is
by
mans
Invention
changed
into
corruptible
appearances
of
birds
,
or
beasts
,
or
creeping
things
,
and
his
truth
is
changed
into
a
lye
.
Therefore
is
man
turned
out
from
his
dominion
and
dignity
,
and
given
up
to
make
abode
with
these
birds
,
and
beasts
,
and
Creeping
things
,
these
lyes
of
his
own
Inventing
.
Among
the
Sons
of
men
,
who
have
their
habitation
in
this
desart
or
vast
howling
wilderness
;
There
is
a
proportional
difference
,
or
different
qualification
resembling
that
,
to
which
they
are
Hieroglyphically
resembled
,
viz.
the
Beasts
,
and
Birds
,
and
Creeping
things
,
among
which
,
some
are
birds
and
beasts
of
prey
,
and
others
are
less
hurtful
,
and
more
useful
:
some
more
fierce
,
and
savagely
cruel
,
or
sordidly
brutish
:
others
resembling
other
kind
of
Cattel
more
serviceable
and
useful
.
Yet
all
are
in
their
understanding
(
in
relation
to
the
most
High
&
holy
God
)
brutish
,
and
without
knowledg
:
though
,
that
which
may
be
known
of
God
,
is
manifest
in
them
,
viz.
his
eternal
power
and
Godhead
,
Jer.
51.17
.
yet
there
is
none
that
understands
,
none
that
seeks
after
God
,
but
they
are
all
gone
out
of
the
way
,
and
are
altogether
become
unprofitable
,
loving
,
fearing
,
and
serving
the
Creature
more
than
the
Creator
;
and
may
be
thus
differenced
and
distinguished
-
either
into
the
tame
Beast
,
the
Civil
Naturalist
.
-
or
the
wild
Beast
,
or
the
openly
profane
Naturalist
.
If
any
shall
say
as
Bildad
,
Job
18.3
Wherefore
were
we
counted
as
Beasts
?
It
may
be
answered
,
because
man
hath
lost
his
understanding
,
Rom.
3.11
.
and
man
though
in
honour
being
without
understanding
,
is
like
the
Beasts
that
perish
,
Psal.
49.28
.
and
Sol
mon
resolves
the
Case
,
touching
all
the
generations
of
mankind
,
Eccles.
3.18
.
I
said
in
my
heart
concerning
the
estate
of
the
Sons
of
men
,
That
God
might
manifest
them
,
and
that
they
might
see
,
that
they
themselves
are
beasts
:
Every
man
being
brutish
in
his
knowledg
,
Jer.
10.14
.
To
the
Civil
naturalist
;
whose
study
and
exercise
of
body
and
mind
is
to
excel
in
vertue
,
to
be
serviceable
and
useful
in
his
generation
,
who
wisely
considers
the
nature
of
the
things
intended
,
&
the
nature
of
himself
,
that
intends
them
:
&
the
coherence
or
correspondence
thereof
,
and
so
keeps
the
ordinance
of
nature
inviolate
in
the
transaction
;
which
is
observed
in
relation
to
persons
as
to
things
:
whose
care
and
Industry
is
to
discern
by
daily
speculation
the
mutual
concords
,
and
to
make
application
thereof
,
doing
as
he
would
be
done
by
,
and
steering
his
course
by
that
compass
:
though
this
be
an
eminent
part
of
the
excellency
of
the
natural
man
,
yet
,
is
not
this
the
only
or
the
alone
exercise
of
his
mind
,
for
he
hath
also
an
eye
to
God
herein
.
Doth
not
nature
it self
teach
?
hath
it
not
its
rule
,
and
its
reason
,
its
law
and
its
custome
,
yea
and
its
Religion
also
?
Hence
that
Philosopher
Epictetus
,
Manuale
Chap.
38.
Hath
this
saying
touching
Religion
.
Know
that
the
first
and
for
most
point
of
Religon
is
a
true
beleefe
,
to
be
assuredly
perswaded
that
there
is
a
God
,
and
that
he
swayeth
the
state
of
the
whole
universe
,
in
goodness
&
in
justice
:
that
we
must
obey
him
,
&
assent
unto
his
commands
in
the
smalest
condition
,
approving
all
his
actions
and
following
his
directions
,
as
the
effects
of
that
purest
and
most
glorious
Intellect
,
thus
doing
thou
shalt
never
have
cause
to
repine
at
him
nor
to
repute
him
negligent
of
thee
—
Now
as
for
Sacrifices
and
offerings
let
each
one
observe
the
custome
of
the
land
,
wherein
he
liveth
,
doing
it
with
purity
,
—
parsimony
,
diligence
,
cleanness
,
and
within
the
compass
of
his
ability
.
But
who
this
God
,
this
most
pure
and
glorious
Intellect
is
,
he
discovers
in
these
words
;
In
all
our
Enterprises
we
should
pray
thus
,
Jupiter
thou
High
and
holy
God
,
and
thou
O
changless
Fate
,
direct
me
to
the
end
that
your
immutable
determinations
have
assigned
me
,
for
I
will
follow
your
appointments
most
chearfully
,
and
if
I
would
not
do
so
I
were
a
villain
—
Chap.
77.
How
evidently
demonstrable
is
it
,
that
the
tamest
&
cleanliest
,
the
most
virtuous
and
best
accomplish'd
among
the
Sons
of
men
;
the
improvers
,
and
promoters
of
natures
dictates
,
and
principles
,
the
studiers
of
vertue
,
whether
it
be
Socrates
the
wise
,
or
Plato
,
whom
they
call
the
divine
philosopher
,
or
Seneca
the
grave
moralist
,
or
Epictetus
,
or
any
other
of
the
more
refined
sort
of
Naturalists
,
could
not
by
the
light
of
their
torch
arrive
at
the
knowledg
of
the
true
and
invisible
and
eternal
God
,
but
notwithstanding
that
which
may
be
known
of
God
,
was
manifest
in
them
,
&
by
the
visible
things
from
the
Creation
made
forth
unto
them
,
yet
either
through
the
pravity
&
want
of
light
,
their
understanding
being
darkened
;
or
through
the
perversness
of
their
will
,
their
foolish
heart
was
darkened
:
so
as
that
professing
themselves
to
be
wise
,
they
became
fools
,
changing
the
glory
of
the
Incorruptible
God
,
into
an
Image
made
like
to
corruptible
man
(
that
is
,
)
vainly
imagining
the
most
High
and
glorious
God
,
which
is
invisible
and
eternal
might
be
resembled
by
an
Image
of
a
corruptible
man
or
manness
,
Jupiter
,
Mercury
,
Apollos
,
Diana
:
or
some
one
or
more
of
these
or
the
like
,
priesting
and
sacrificing
unto
them
with
oxen
and
garlands
according
to
the
Invention
of
their
foolish
and
darkened
heart
:
the
more
Seraphick
,
Aiery
,
and
celestial
among
them
,
soaring
more
loftily
,
devoting
and
inscribing
to
the
unknown
God
,
while
others
more
sordidly
,
crept
upon
the
earth
&
resembled
the
divine
Majesty
to
four
footed
beasts
,
and
creeping
things
,
all
groping
after
,
but
not
attaining
the
knowledg
of
the
true
God
,
because
thinking
themselves
wise
they
became
fools
,
and
the
most
high
God
in
wisdome
would
have
it
so
;
that
he
might
make
foolish
the
wisdome
of
the
world
,
and
destroy
the
wisdome
of
the
wise
,
and
bring
to
nothing
the
understanding
of
the
prudent
:
that
they
by
wisdome
should
not
know
him
,
but
that
he
might
bring
forth
the
knowledg
of
himself
in
a
way
of
foolishness
in
the
worlds
account
;
as
he
did
,
and
hath
done
,
and
hath
given
testimony
thereof
both
by
and
unto
men
and
Angels
,
testifying
that
the
knowledg
of
him
the
true
God
;
and
of
him
,
by
whom
he
hath
made
forth
this
knowledg
,
(
that
is
,
)
the
Lord
Jesus
Christ
,
whom
he
hath
sent
,
is
Eternal
life
:
the
further
demonstration
of
which
may
be
referred
to
those
two
lectures
,
which
this
messenger
and
blessed
Apostle
of
the
Gentiles
mannages
in
behalf
of
the
most
High
God
,
against
the
worshippers
of
Jupiter
,
and
Mercury
.
Both
priests
and
preisted
people
,
Act.
14.
v.
11
,
to
18.
And
those
lofty
Athenians
,
Philosophers
,
Epicurians
,
and
Stoicks
,
whom
he
encounter'd
,
Act.
17.
from
v.
16
,
to
31.
proving
and
alleaging
their
Gods
to
be
no
Gods
,
and
contrarywise
preaching
,
and
declaring
to
them
that
unknown
God
,
to
whom
their
Altar
was
inscribed
:
calling
them
to
repentance
by
an
Argument
drawn
from
the
judgement
,
which
the
most
High
God
would
administer
to
the
world
in
righteousnesse
by
Jesus
Christ
,
of
which
he
hath
given
assurance
unto
all
men
by
raising
him
from
the
dead
.
In
which
he
briefly
layes
down
the
foundation
of
repentance
from
dead
works
,
and
of
faith
towards
God
(
the
true
and
living
God
)
of
the
resurrection
from
the
dead
,
and
of
eternal
judgment
.
But
if
any
shall
say
,
What
doth
this
Babler
say
?
Are
we
Lycaonians
or
Athenians
,
Stoicks
or
Epicures
,
what
doth
all
this
concern
us
?
Whereunto
tends
all
this
waste
?
Are
not
we
Christians
,
born
of
Christian
Parents
?
Did
not
our
Fathers
say
for
themselves
and
us
,
I
beleeve
in
God
the
Father
Almighty
?
Did
they
not
promise
and
vow
in
my
name
,
and
made
me
say
Amen
to
it
in
my
infancy
,
in
the
way
that
seem'd
good
to
them
to
signifie
thereby
my
consent
?
Therefore
we
are
no
Heathens
,
but
Christians
(
out
of
doubt
)
and
worshippers
of
the
true
God
.
To
you
then
O
ye
men
,
women
and
children
(
not
of
Athens
)
but
of
England
;
to
you
is
this
poor
plain
word
directed
.
Are
you
of
the
posterity
of
Adam
?
so
am
I.
Are
you
Natives
of
England
?
so
am
I.
Were
you
made
to
confesse
God
in
your
infancy
,
when
you
were
uncapable
of
knowing
him
?
so
was
I
,
in
such
a
manner
as
my
zealous
parents
were
instructed
,
and
as
I
in
that
estate
was
capable
.
Were
you
,
any
of
you
,
put
in
mind
of
the
vow
and
promise
,
which
was
made
in
your
name
,
and
educated
accordingly
?
I
also
had
my
measure
thereof
.
Were
you
vaine
neverthelesse
?
so
was
I
:
stubborn
and
rebellious
?
so
was
I.
Were
you
foolish
,
disobedient
,
deceived
,
serving
divers
lusts
and
pleasures
?
all
this
,
and
more
than
this
,
was
I.
Had
you
under
all
this
checks
and
reproofs
of
conscience
for
vanity
,
for
lying
,
even
in
your
Childhood
?
so
had
I.
Did
you
resolve
against
it
?
so
did
I.
Did
you
cry
to
the
most
high
God
for
strength
against
it
?
in
my
degree
&
measure
I
did
so
too
:
Were
you
tender
in
heart
?
so
was
I.
Were
you
grieved
,
when
God
was
offended
?
I
was
the
like
.
Saw
you
the
root
and
spring
of
all
wickednesse
and
noisome
lusts
to
proceed
from
the
corrupt
and
impure
fountain
of
the
heart
?
I
did
the
like
;
being
convinced
that
till
the
heart
was
changed
,
and
a
new
heart
given
instead
thereof
,
it
would
not
be
otherwise
with
me
:
Did
you
reforme
what
you
were
convinced
of
?
so
did
I.
Did
you
put
on
a
form
of
profession
?
so
did
I.
Did
you
walke
on
in
that
forme
for
some
time
?
I
did
so
too
.
Suffered
you
any
thing
from
Superiours
or
equals
for
walking
strictly
or
differently
from
them
?
I
had
my
share
therein
also
:
Were
you
not
even
and
constant
in
this
course
of
witnesse
and
walking
?
no
more
was
I.
Were
there
not
breakings
out
into
sins
,
such
as
from
whence
you
seemed
to
have
been
departed
?
that
state
I
witnesse
.
Had
you
peace
then
?
no
more
had
I.
Durst
you
approach
God
in
prayer
then
?
no
more
durst
I
:
Did
mournings
and
repentings
,
tears
and
fastings
renew
the
confidence
,
and
create
the
peace
?
'T
was
so
with
me
:
so
long
as
I
was
obedient
,
I
had
peace
,
and
when
I
was
in
transgression
,
I
was
afraid
,
I
ran
away
,
and
hid
my self
.
Did
you
ever
search
your
own
heart
to
discern
and
discover
the
evil
thereof
?
so
did
I
oft
.
(
From
all
which
I
conclude
the
truth
of
the
foregoing
premises
,
That
there
is
a
light
and
law
in
man
,
&c.
)
Did
you
(
after
many
years
of
profession
)
enquire
into
the
ground
of
your
profession
,
and
consider
whence
,
as
well
as
what
it
was
?
I
did
so
too
:
Were
you
convinced
,
that
your
worship
and
service
of
God
was
founded
upon
tradition
,
and
education
,
and
the
custome
of
the
Nation
,
the
light
that
was
let
in
thorough
the
observation
of
what
they
said
and
did
;
and
that
whensoever
you
were
checked
or
reproved
for
sin
,
or
affrighted
and
discouraged
from
approaching
to
God
being
self-judged
,
and
self-convicted
,
that
it
proceeded
from
what
you
had
received
and
learned
from
reading
or
hearing
,
and
as
you
did
conform
or
not
conform
to
this
,
so
was
your
peace
made
up
,
or
broken
,
and
discontinued
without
any
other
,
or
further
ground
?
Have
you
,
or
have
you
not
been
acquainted
with
this
enquiry
,
and
observed
the
result
thereof
?
I
have
known
the
person
who
upon
this
enquiry
hath
been
smitten
the
mouth
stopped
,
and
the
person
silenced
,
and
the
building
,
which
for
many
years
hath
been
erecting
,
blown
upon
by
the
breath
and
spirit
of
the
Lord
,
and
laid
even
with
the
ground
:
through
the
power
of
this
discovery
,
that
Jesus
Christ
was
not
laid
as
a
foundation
nor
corner
stone
in
this
building
:
But
all
the
profession
hath
amounted
to
no
more
,
but
to
a
creaturely
and
selfe-righteousnesse
made
up
of
reformation
and
purification
;
founded
in
the
Creatures
act
and
power
.
But
the
name
given
of
God
for
salvation
,
besides
which
there
is
no
other
name
given
among
men
,
whereby
they
can
be
saved
,
this
being
not
understood
,
received
or
beleeved
on
;
there
hath
appeared
nothing
but
stones
of
emptinesse
,
and
lines
of
confusion
:
persons
appearing
as
men
,
which
have
dream'd
that
they
were
eating
,
but
when
they
are
awakened
by
the
spirit
of
the
Lord
,
which
reproveth
and
convinceth
of
sin
indeed
,
behold
their
soul
is
empty
and
faint
.
To
such
then
as
not
only
have
improved
their
first
radical
principles
in
the
exercise
of
the
moral
vertues
:
but
to
those
especially
who
have
made
progresse
in
higher
profession
;
I
demand
,
whether
they
have
considered
the
force
of
natural
education
,
what
an
influence
it
hath
upon
the
offspring
:
you
may
read
of
him
,
who
said
he
profited
in
the
Jews
Religion
above
many
,
being
exceeding
Zealous
of
the
traditions
(
or
ordinances
)
of
his
fathers
:
and
the
mixt
multitude
,
who
fell
all
sting
,
Numb.
11.4
.
went
up
out
of
Aegypt
,
Exod.
12.38
.
and
bear
a
share
in
the
external
part
of
that
song
,
Exod.
15.2
.
My
fathers
God
,
&
I
will
exalt
him
:
how
apt
is
it
for
man
to
say
my
fathers
God
,
my
Countries
God
,
my
friends
God
,
my
Companions
God
;
&
yet
not
know
the
God
of
their
fathers
,
or
not
to
know
that
knowledg
to
be
indeed
according
to
God
in
verity
and
truth
.
There
are
empty
Vines
which
bring
forth
fruit
to
self
,
Hos.
10.1
.
Trees
which
flourish
and
grow
and
bring
forth
fruit
goodly
to
the
eye
,
and
in
outward
appearance
are
as
that
green
olive
tree
,
fair
and
of
goodly
fruit
,
on
which
nevertheless
the
most
high
will
kindle
a
fire
,
and
cause
the
branches
to
be
broken
,
Jer.
11.16
,
because
it
is
not
testified
of
them
,
according
to
that
word
,
Hos.
14.8
.
from
me
is
thy
fruit
found
.
It
's
necessary
to
consider
the
foundation
,
whereon
we
are
built
:
there
's
no
other
foundation
,
but
the
Rock
,
nor
no
Rock
but
the
Lord
Jesus
Christ
,
and
him
laid
as
a
foundation
,
whereon
the
building
must
stand
,
that
will
abide
the
storm
and
tempest
.
There
are
two
Common
Roots
of
Mankind
-
The
First
Adam
,
-
the
Second
,
Adam
,
two
Creations
,
two
Covenants
.
There
must
be
a
breaking
off
,
that
there
may
be
a
grafting
in
,
a
dying
to
the
spirit
,
that
there
may
be
a
quickning
,
or
live-making
by
the
second
Adam
:
not
a
garnishing
the
old
tomb
,
neither
with
feathers
nor
Garlands
,
no
nor
garments
neither
;
but
old
things
must
pass
away
,
and
all
things
become
new
,
not
a
new
name
only
,
but
a
New
nature
also
:
For
except
a
man
be
born
again
,
he
shall
never
see
the
kingdome
of
God
,
much
may
the
natural
man
do
and
yet
but
a
Child
of
the
first
birth
.
To
the
latter
of
these
,
to
such
as
bid
defiance
to
,
&c.
To
the
latter
of
these
:
to
such
as
bid
defiance
to
the
most
High
God
,
who
say
to
the
Almighty
,
depart
from
us
,
we
will
not
the
knowledge
of
thy
wayes
;
Even
to
these
,
wisedome
uttereth
her
voice
in
the
streets
,
she
cryeth
in
the
chiefe
place
of
concourse
.
How
long
ye
scorners
will
ye
delight
in
scorning
,
and
fooles
hate
knowledg
,
turn
ye
at
my
reproof
:
To
day
while
its
called
to
day
harden
not
your
hearts
,
but
seek
the
Lord
while
he
may
be
found
:
for
there
is
a
destruction
determined
from
the
Lord
upon
all
the
proud
and
profane
ones
,
for
he
will
dash
them
one
against
another
,
even
the
Fathers
and
the
Sons
together
,
and
will
neither
pity
nor
spare
,
nor
have
mercy
,
but
destroy
.
Hear
ye
therefore
and
give
ear
,
be
not
proud
,
for
the
Lord
hath
spoken
;
give
glory
to
the
Lord
God
,
before
he
cause
darknesse
,
and
before
your
feet
stumble
upon
the
dark
mountains
,
and
while
ye
look
for
light
he
turn
it
into
the
shadow
of
death
,
and
make
it
grosse
darkness
:
humble
your selves
,
and
sit
down
,
for
your
Principalities
shall
come
down
,
even
the
crown
of
your
glory
:
and
although
you
wipe
your
mouths
,
and
say
you
have
done
no
wickedness
,
yet
the
pride
&
rebellion
of
Haman
and
Nebuchadnezzar
,
the
profaneness
of
Esau
,
the
gluttony
&
drunkenness
of
Dives
and
Belshazzar
,
as
the
iniquity
of
your
heels
will
compass
you
about
,
and
what
will
you
do
in
the
end
thereof
,
when
the
watcher
,
the
Holy
one
shall
say
unto
you
as
to
him
in
the
vision
;
Hew
down
the
Tree
,
cut
off
his
branches
,
shake
off
his
leaves
,
and
scatter
his
fruit
,
let
the
beasts
get
away
from
under
it
,
and
the
fowls
from
his
branches
,
and
let
his
portion
be
with
the
beasts
in
the
grasse
of
the
earth
?
And
though
you
may
slight
and
contemn
this
,
as
being
a
sound
of
words
,
yet
when
your
eyes
shall
see
the
fingers
upon
the
plaister
of
the
wall
,
and
shall
read
the
writing
:
which
you
cannot
but
see
and
read
,
for
the
most
High
hath
placed
his
candle
upon
a
candlestick
,
(
and
not
under
a
bushell
)
and
this
writing
is
upon
the
wall
over
against
the
candlestick
,
that
thou
maist
see
,
and
shalt
not
chose
but
see
(
eye
to
eye
)
the
light
that
's
in
thee
reflects
upon
the
law
written
in
thee
:
&
that
law
written
on
the
plaisterd
wall
or
table
of
thy
heart
,
returns
a
reciprocal
reflexion
:
Then
will
thy
countenance
change
,
and
thy
thoughts
be
troubled
,
the
joynts
of
thy
loins
be
unloosed
,
and
thy
knees
smite
against
each
other
:
but
if
the
vision
be
so
terrible
,
what
wil
the
interpretation
and
the
application
thereof
be
unto
thee
;
when
thou
shalt
be
numbred
,
and
weighed
,
&
found
too
light
,
the
glory
of
thy
Kingdom
finished
&
divided
from
thee
?
Then
O
thou
fool
,
whose
shal
these
things
be
?
O
therefore
that
thou
wert
wise
,
and
wouldest
consider
thy
latter
end
,
and
honour
and
extoll
the
most
High
God
,
whose
eternal
power
and
Godhead
is
manifested
in
thee
,
and
shewne
unto
thee
,
whose
works
are
truth
,
and
his
waies
judgment
,
and
those
which
walk
in
pride
he
is
able
to
abase
.
To
the
Religious
man
upon
the
Terms
of
the
first
Covenant
.
Thou
art
perswaded
that
thou
art
passed
from
death
to
life
,
by
all
the
Arguments
whereby
a
person
may
be
perswaded
thereof
.
Thou
art
convinced
that
as
absolutely
as
it
's
appointed
for
man
once
to
dye
,
so
certainly
necessary
it
is
for
a
person
to
be
born
again
of
water
,
and
of
the
spirit
,
if
ever
he
expect
to
see
the
Kingdome
of
God
:
and
that
thou
art
so
born
it
's
to
thee
out
of
doubt
:
being
possest
with
these
perswasions
,
or
such
as
these
,
viz.
That
thou
hast
had
the
spirit
of
bondage
to
fear
,
and
haste
abode
under
that
dispensation
for
a
season
,
and
this
hath
been
the
hour
of
thy
travail
,
through
which
thou
hast
been
brought
forth
,
and
hast
been
made
partaker
of
the
new
birth
,
the
holy
spirit
testifying
as
much
unto
thee
by
giving
thee
ability
to
cry
Abba
father
.
By
this
thou
knowest
thou
hast
past
from
death
to
life
,
because
thou
lovest
the
brethren
.
Thou
art
poor
in
spirit
.
Thou
dost
hunger
and
thirst
after
righteousness
.
Thou
art
weary
and
heavy
laden
.
Thou
art
persecuted
for
righteousness
sake
.
Thou
dost
mourn
.
Therefore
all
the
conditions
of
these
promises
shall
be
surely
made
good
to
thee
whatever
becomes
of
others
:
whom
thou
pitiest
,
and
over
whom
thou
mournest
to
think
of
their
conditions
:
And
is
it
so
indeed
?
Art
thou
O
man
or
woman
at
rest
under
all
this
?
if
so
,
what
means
those
doubts
and
fears
that
so
often
arise
within
thee
;
and
whispers
these
things
to
thee
?
What
if
my
mourning
should
not
be
mourning
aright
,
my
poverty
of
spirit
not
of
a
right
kind
?
my
love
to
the
Brethren
but
partial
and
feigned
,
to
some
,
not
to
others
,
scarce
to
any
in
a
full
proportion
,
at
least
not
to
all
without
partiality
?
is
not
this
friend
dearer
to
thee
,
than
that
couldest
thou
not
dye
sooner
for
this
friend
than
for
that
(
if
at
all
for
any
?
)
oh
how
is
thy
wine
mixt
with
water
,
and
thy
silver
with
dross
,
thy
(
seemingly
)
unfeigned
love
with
respect
of
persons
.
Sayest
thou
not
sometimes
in
secret
to
thy
soul
,
O!
if
I
were
sure
my
hungring
and
thirsting
were
indeed
after
righteousness
,
for
righteousness
sake
,
and
that
I
were
indeed
heavy
laden
according
to
truth
,
then
I
were
sure
of
satisfaction
,
and
were
sure
of
ease
;
but
while
these
are
the
private
reasonings
of
thy
soul
,
and
yet
thou
wouldest
seem
and
appear
to
be
past
from
death
to
life
;
death's
in
the
window
,
death
's
in
the
pot
,
thou
yet
needest
the
Physician
,
for
thou
art
sick
,
though
thou
knowest
it
not
.
But
admit
,
thou
art
able
to
deduce
arguments
of
life
,
from
the
actions
of
a
living
man
.
Forasmuch
as
he
that
worketh
righteousnes
is
righteous
,
and
such
art
thou
,
and
the
course
of
thy
life
doth
evidence
this
to
thine
own
,
and
all
mens
view
:
walking
in
all
the
ordinances
of
God
without
Blame
.
This
is
a
worthy
testimony
indeed
,
and
to
be
had
in
great
estimation
of
all
that
love
and
fear
the
Lord
.
But
may
there
not
be
a
defect
here
,
can
no
man
challenge
thee
for
things
done
as
a
man
?
Admit
they
cannot
,
though
that
be
rare
,
no
inequality
?
no
partiality
?
in
word
or
deed
,
having
been
found
in
thee
?
if
so
,
thou
hast
whereof
to
glory
,
but
not
before
God
,
mightest
thou
not
have
done
the
same
things
sooner
or
better
with
respect
to
circumstances
,
in
relation
to
matter
or
manner
,
to
person
or
thing
?
did
thy
heart
never
smite
thee
for
defect
or
excess
in
relation
to
these
?
it's
with
thee
to
give
an
answer
according
to
truth
:
now
if
thy
heart
condemn
thee
,
God
is
greater
than
thy
heart
:
and
though
thy
heart
condemn
thee
not
,
and
that
thou
hast
confidence
toward
God
;
yet
must
that
confidence
be
according
to
God
,
forasmuch
as
although
it
be
a
very
comfortable
thing
and
much
to
be
desired
,
to
have
the
testimony
of
a
mans
own
conscience
in
the
thing
he
doth
,
yet
this
being
but
a
single
witness
though
it
may
serve
a
man
in
mans
matters
,
in
such
cases
as
concern
a
mans
self
:
yet
in
the
matters
between
a
man
and
his
God
,
it
's
requisite
that
to
the
quietation
of
his
mind
,
and
the
establishing
his
rest
,
to
the
making
up
a
peace
in
his
spirit
,
its
necessary
that
his
righteousness
(
which
he
calls
such
)
be
born
witness
to
by
God
,
otherwise
his
peace
flowing
from
his
righteousness
being
but
singly
evidenced
,
may
be
without
joy
in
the
holy
spirit
:
As
is
witnessed
,
1
Cor.
4.4
.
For
not
he
that
commendeth
himself
is
approved
,
but
whom
the
Lord
commendeth
,
2
Cor.
10.18
.
There
be
some
eminent
cases
which
being
considered
,
will
give
thee
and
me
light
in
this
matter
.
Paul
was
a
strickt
observer
of
the
Law
,
highly
privileged
and
dignified
,
in
walking
exact
and
blameless
,
living
in
all
good
conscience
,
having
a
zeal
of
God
,
and
knew
not
but
that
he
ought
to
do
what
he
was
doing
,
even
then
when
he
was
in
the
height
and
ruff
of
his
persecution
:
yet
this
quietness
of
mind
in
himself
,
nor
his
zeal
toward
God
,
nor
his
perswasion
that
he
was
doing
God
good
service
;
none
of
these
did
justifie
him
before
God
,
though
they
might
contribute
to
a
satisfying
him
in
his
own
mind
,
and
a
justifying
of
him
in
the
Court
of
his
own
conscience
,
which
was
at
this
time
un-informed
as
he
testifieth
,
1
Tim.
1.13
.
That
he
obteined
mercy
,
because
he
did
it
ignorantly
in
unbeleef
.
That
person
mentioned
in
Luk.
18.10
,
11
,
12.
who
in
his
prayer
appealed
to
God
,
insisting
upon
his
negative
and
positive
righteousness
,
declaring
what
he
was
not
,
and
what
he
was
,
that
he
was
righteous
and
did
righteousness
,
he
was
exercised
in
relation
to
God
and
man
,
a
keeper
of
both
tables
.
Yet
the
passage
intimates
that
God
was
not
like
minded
,
touching
this
boaster
or
cracker
:
Gods
thoughts
were
not
touching
him
as
his
own
thoughts
were
touching
himself
,
but
the
contrary
,
for
every
own
that
exalteth
himself
shall
be
abased
,
and
he
that
humbleth
himself
shall
be
exalted
.
Another
passage
most
eminently
remarkable
is
that
of
Job
,
of
whom
it
's
testified
by
God
himself
to
the
face
of
the
accuser
;
that
he
was
a
perfect
and
an
upright
man
,
one
that
feared
God
,
and
eschewed
evill
,
and
that
there
was
none
like
him
in
the
earth
,
Job
1.8
.
&
2.3
.
touching
his
integrity
he
makes
a
Narrative
thereof
,
which
discovers
the
most
surpassing
excellencie
:
appealing
to
God
therein
,
of
whom
he
saith
,
doth
not
he
see
my
wayes
,
and
count
all
all
my
steps
,
Job
31.4
,
6.
let
me
be
weighed
in
an
even
Ballance
,
and
let
God
know
mine
integrity
;
if
my
step
have
turned
out
of
the
way
,
and
mine
heart
walked
after
mine
eyes
,
if
any
blot
have
cleaved
to
my
hands
:
if
I
have
eaten
my
morsels
my self
alone
;
if
I
have
seen
any
perish
for
want
of
cloathing
,
or
any
without
covering
;
if
I
covered
my
transgression
as
Adam
by
hiding
mine
iniquity
in
my
bosome
:
much
is
there
spoken
of
Jobs
integrity
;
by
which
it's
evident
,
he
had
whereof
to
glory
before
men
,
and
by
his
confident
appeals
to
God
,
it
is
evident
,
he
did
not
doubt
to
stand
also
before
him
in
the
Judgement
.
He
was
righteous
and
did
work
righteousness
,
and
was
able
to
bear
it
out
with
confidence
,
against
the
accusation
of
his
professed
adversary
,
and
his
three
friends
,
yet
his
righteousness
doth
appear
to
be
but
a
righteousness
of
the
first
Covenant
,
done
under
the
dispensation
of
the
Covenant
of
works
:
which
he
,
as
a
fearer
of
God
,
and
worker
of
righteousness
,
might
and
did
perform
:
which
answers
the
Character
God
gives
of
him
,
Chap.
1.8
.
that
he
was
one
that
feared
God
,
and
eschewed
evil
:
agreeable
to
that
testimony
of
Peter
,
touching
Cornelius
in
the
tenth
,
Act.
31.32
.
in
every
nation
he
which
feareth
God
&
worketh
righteousness
is
accepted
with
him
.
And
the
rather
is
this
considerable
,
because
that
notwithstanding
the
testimony
which
God
gave
of
the
perfection
and
uprightness
of
Job
,
in
the
before
mentioned
scripture
,
and
the
narrative
Job
gives
of
his
own
integrity
as
before
,
yet
doth
the
Lord
himself
reprove
him
;
with
many
repeated
arguments
for
his
conviction
as
also
doth
Job
lay
his
hand
upon
his
own
mouth
and
passe
sentence
upon
himself
,
which
plainly
declares
his
perfection
whatever
it
was
in
relation
to
the
first
Covenant
,
and
his
uprightness
however
it
might
be
without
blot
or
blame
,
as
in
reference
to
what
was
outward
,
and
that
Job
might
have
in
respect
thereof
whereof
to
glory
before
men
,
yet
in
relation
to
the
righteousness
of
God
,
&
that
which
give
him
boldness
there
:
he
with
the
Leper
cries
,
I
am
unclean
,
Job
40.4
.
Behold
I
am
vile
,
what
shall
I
answer
thee
,
I
will
lay
my
hand
upon
my
mouth
,
Chap.
42
,
I
have
uttered
that
which
I
understood
not
,
things
too
wonderful
for
me
which
I
knew
not
;
I
have
heard
of
thee
by
the
hearing
of
the
ear
,
but
now
mine
eye
seeth
thee
,
wherefore
I
abhorre
my self
,
and
repent
in
dust
and
ashes
.
Thou
maist
have
many
evidences
,
marks
,
and
signes
whereon
thy
confidence
may
be
built
,
and
these
nevertheless
may
be
return'd
upon
thee
for
want
of
authority
to
confirm
thee
in
an
undoubted
perswasion
of
thy
renewed
condition
.
Thou
maist
likewise
abound
in
works
of
righteousnesse
,
which
may
have
a
mighty
influence
upon
thee
,
to
further
that
perswasion
and
yet
reach
no
further
than
to
set
thee
up
amongst
men
:
thou
maist
be
outdone
in
all
thy
working
,
and
undone
in
all
that
's
done
:
for
this
is
most
certain
,
man
would
be
at
work
,
&
doing
some
thing
that
might
render
him
his
owne
saviour
;
whereas
it
's
plainly
declared
,
that
it
's
not
in
him
that
willeth
,
nor
in
him
that
runneth
,
but
in
God
which
sheweth
mercy
:
nor
by
works
of
righteousnesse
which
we
have
done
,
but
of
his
mercy
he
saveth
such
as
are
saved
by
the
washing
of
regeneration
,
and
renewing
of
the
holy
spirit
;
which
man
doth
not
care
for
being
acquainted
withall
,
as
long
as
he
hath
any
stock
of
his
owne
,
so
long
as
he
hath
one
penny
to
go
to
the
Physicians
with
,
he
'l
spend
it
there
,
but
to
be
made
a
beggar
,
and
to
be
saved
of
alms
,
to
receive
salvation
of
gift
he
likes
not
to
be
accompted
so
lame
and
impotent
,
so
sick
,
yea
,
dead
;
proud
man
cannot
bear
thus
,
nor
will
not
beleeve
this
:
Nor
is
this
spoken
to
discourage
any
from
waiting
on
the
Lord
in
the
use
of
his
appointments
,
in
order
to
their
salvation
:
Nay
it
is
required
of
all
,
that
they
work
out
their
salvation
with
fear
and
trembling
.
Yet
withall
to
remember
that
it
is
God
that
worketh
in
them
,
both
to
will
and
to
do
of
his
own
good
pleasure
,
but
it
is
spoken
to
mind
thee
,
that
there
is
an
ambitious
mind
in
me
,
and
thee
,
and
we
would
think
we
are
not
so
poor
as
we
are
,
nor
so
beggarly
as
we
are
,
nor
so
unable
to
help
our selves
,
but
we
can
contribute
much
upon
accompt
of
the
stock
we
have
in
hand
:
our
Candle
will
serve
the
turn
well
enough
,
we
do
not
stand
in
so
much
need
of
the
sun
,
we
may
work
by
Candle-light
,
sufficient
to
answer
what
's
required
of
us
.
Whereas
the
scope
and
tendency
of
the
Gospel
,
is
as
to
leave
man
without
excuse
,
for
not
improving
what
is
left
with
him
;
so
it
is
to
cut
off
glorying
and
boasting
from
man
in
the
utmost
of
his
improvements
:
that
he
should
reckon
himself
to
have
done
nothing
,
but
to
have
been
an
unprofitable
servant
,
even
then
and
there
,
where
,
and
when
,
he
is
most
conversant
,
in
what
is
required
of
him
,
and
to
be
so
far
from
bearing
himself
in
hand
,
that
any
work
of
righteousness
which
he
can
do
,
hath
in
it
a
vertue
whereby
to
declare
him
righteous
(
as
before
God
)
that
the
very
unrighteousness
,
of
his
righteous
action
(
either
as
to
matter
or
manner
)
would
silence
him
in
that
perswasion
,
if
his
eye
were
open
to
see
it
,
as
it
is
seen
by
God
.
If
the
most
high
should
enter
with
thee
into
judgement
,
thou
wouldest
not
be
able
to
answer
him
one
of
a
thousand
of
thy
miscarriages
and
transgressions
which
pass
thee
,
untaken
notice
of
in
the
day
of
thine
own
judgement
;
which
would
not
,
nor
could
not
,
if
thine
eye
were
open
:
there
are
sins
of
ignorance
,
as
well
as
of
knowledg
,
yea
sins
cleaving
to
thy
most
holy
things
,
sufficient
to
abate
thy
glorying
.
Those
things
which
are
now
of
price
unto
thee
,
in
which
thou
confidentest
thy self
:
are
but
creaturely
excellencies
,
and
may
be
found
in
such
as
whom
thou
in
comparison
wouldest
not
set
with
the
Dogs
at
thy
Table
.
I
mean
those
whom
thou
in
thy
own
judgement
,
infinitely
surpassest
in
vertue
and
goodness
,
would
blame
and
shame
thee
,
if
compared
with
thee
:
be
therefore
content
to
be
stript
of
thy
seeming
glory
,
which
indeed
hath
a
beauty
,
if
considered
by
it self
,
as
that
of
Moses
also
had
in
its
day
of
dispensation
:
but
considering
it
as
that
which
was
to
be
done
away
,
and
so
the
glory
thereof
was
inglorious
;
it
had
no
glory
in
comparison
of
that
glory
which
excelled
.
The
face
of
Moses
did
shine
,
but
it
was
veiled
,
the
schollers
then
could
not
behold
it
with
open
face
.
But
this
veil
is
done
away
in
Christ
,
in
whose
face
the
glory
of
God
doth
shine
with
more
clearness
,
and
with
less
terror
and
amazedness
,
so
as
that
the
disciples
the
scholers
and
followers
of
the
Lord
Jesus
,
those
who
having
heard
and
learn'd
of
the
father
,
come
unto
him
:
God
who
commanded
light
to
shine
out
of
darkness
,
shines
in
their
hearts
,
to
give
them
the
light
of
the
knowledg
,
of
the
glory
of
God
in
the
face
of
Jesus
Christ
:
which
they
beholding
(
not
as
under
a
veil
but
)
as
in
a
glasse
with
open
face
,
are
changed
into
the
same
Image
from
glory
to
glory
,
even
as
by
the
Spirit
of
the
Lord
.
To
the
Regenerate
man
upon
the
accompt
of
his
first
manifestation
.
And
is
it
so
indeed
?
that
notwithstanding
all
thy
hitherto
zealous
strict
and
religious
appearance
,
putting
it self
forth
in
reformations
humiliations
,
resolutions
,
austere
and
strict
obligations
,
for
piety
,
for
,
purity
,
for
bringing
under
the
body
of
sin
by
vows
&
covenants
,
holy
purposes
&
performances
:
in
religious
duties
and
services
:
neglecting
of
the
body
through
watchings
,
fastings
&
abstinence
from
necessary
supplyes
,
and
all
this
in
order
to
the
attainment
of
the
true
peace
which
is
after
God
,
the
peace
which
passeth
mans
understanding
,
which
thine
awakened
and
wounded
Spirit
thirsted
after
the
attainment
of
,
and
could
not
be
satisfied
till
it
was
enjoyed
,
and
in
these
supposed
to
have
found
it
:
(
but
it
was
but
at
times
)
however
it
was
liable
to
breaches
,
yet
those
breaches
were
healed
,
and
made
up
with
some
one
or
more
of
these
,
and
this
was
the
case
of
thy
soul
for
many
days
,
perhaps
for
many
years
,
sometimes
't
was
day
with
thee
,
otherwhile
't
was
night
,
sometime
thou
sawest
,
nor
Sun
,
nor
Moon
,
nor
stars
for
many
daies
;
sometimes
thou
wert
confident
thy
estate
was
good
and
safe
,
thy
heart
melted
into
tears
of
compassion
for
others
,
which
were
not
so
as
thou
wert
,
and
saw
not
that
which
thou
sawest
,
and
in
this
thy
confidence
thou
becamest
a
guid
to
the
blind
,
a
light
to
them
which
were
in
darkness
,
an
instructer
of
the
foolish
,
a
teacher
of
babes
Thou
prayedst
with
and
for
them
,
thou
weptst
and
madest
supplication
over
them
?
this
or
something
like
this
thou
bearest
testimony
unto
,
as
having
been
the
frame
of
thy
spirit
:
neverthelesse
in
this
thy
bow
abode
not
in
strength
,
't
was
not
alwayes
bent
,
sometime
when
thou
wert
reproving
others
,
thou
thy self
wert
secretly
reproved
in
thy self
,
either
for
the
same
,
or
some
other
evil
:
when
thou
wert
comforting
others
,
thine
own
heart
was
in
doubt
whether
thou
wert
truly
comforted
of
God
:
while
thou
wert
helping
others
with
strengthning
arguments
against
distrust
&
despair
,
couldst
thou
thy self
believe
that
thou
wert
indeed
translated
from
death
to
life
?
when
others
thought
highly
of
thee
,
and
their
souls
blessed
thee
,
and
God
for
thee
,
did
not
thine
own
heart
(
at
times
)
tremble
within
thee
,
lest
thou
after
thou
hadst
comforted
others
,
shouldest
thy self
become
a
cast-away
?
whence
might
this
proceed
,
these
ups
and
downs
,
these
yeas
and
nays
?
why
did
the
mountains
skip
,
why
was
Jordan
(
the
river
of
judgment
)
driven
back
?
why
did
the
earth
tremble
?
the
state
which
seemed
to
be
founded
upon
a
rock
,
to
move
and
step
backward
?
was
it
not
because
it
did
but
seem
to
be
so
founded
?
It
was
but
earth
,
and
therefore
trembled
:
the
bow
was
not
the
bow
of
Joseph
,
therefore
it
abode
not
in
strength
;
the
bogh
was
not
Josephs
bogh
,
therfore
not
increasing
;
it
was
not
rooted
in
him
who
was
the
excellency
of
Jacob
,
not
strengthned
by
the
arm
of
the
mighty
God
of
Jacob
,
and
therefore
no
marvail
it
admitted
of
such
variety
&
mutability
,
notwithstanding
its
seeming
excellency
and
stability
.
Thy
garments
were
but
prison
garments
,
and
thou
in
thy
prison
house
,
though
thou
knewest
it
not
:
the
iron
was
entred
into
thy
soul
,
and
thou
couldest
not
shake
it
out
,
thy
soul
was
afflicted
&
distressed
in
its
season
,
the
iron
pierced
and
grieved
thee
sore
,
the
wounds
which
the
archers
had
given
thee
,
were
not
throughly
healed
,
notwithstanding
all
thy
medicines
&
plaisters
and
thus
thou
remainedst
,
till
the
time
the
word
of
Jehovah
came
,
the
word
of
the
Lord
tryed
thee
,
as
the
Goldsmith
tries
metal
in
the
fire
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
conflavit
,
purgavit
,
Esay
1.25
.
Was
not
thy
soul
then
put
upon
it
to
make
diligent
search
to
see
upon
what
foundation
thou
hadst
been
building
all
this
while
?
Did
not
this
word
,
(
or
some
such
like
)
as
an
arrow
from
the
Almighty
enter
into
thy
soul
?
other
foundation
can
no
man
lay
then
that
is
laid
,
which
is
Jesus
Christ
,
(
or
this
)
neither
is
there
salvation
in
any
other
,
for
there
is
no
other
name
under
heaven
given
among
men
,
whereby
we
must
be
saved
:
(
or
the
like
)
wast
thou
not
as
one
in
the
fire
under
examination
and
tryall
?
Did
not
thine
heart
throb
within
thee
,
and
was
not
the
voyce
of
the
Spirit
in
this
word
,
applying
it
with
power
to
thy
soule
,
evidencing
and
demonstrating
to
thee
?
that
thou
wert
as
yet
unacquainted
with
the
Lord
Jesus
,
as
being
the
foundation
of
thy
rest
and
peace
;
that
name
,
that
only
name
besides
which
there
is
none
other
given
among
men
for
salvation
,
this
name
thou
wert
a
stranger
unto
,
and
never
hadst
any
knowledg
of
?
this
begot
strange
work
in
thy
soul
,
great
were
thy
strivings
and
struglings
to
maintaine
thy
former
building
,
But
this
error
in
the
foundation
put
thee
to
a
great
stand
,
thou
consultd'st
thy
friends
,
with
whom
thou
hadest
mourned
and
fasted
and
prayed
,
thou
calledst
up
thy
former
experiences
,
thy
tendernesse
of
conscience
,
which
rendred
thee
exemplary
to
thine
observers
,
thy
reformations
,
vowes
,
covenants
,
resolutions
,
strict
performances
,
both
publique
and
private
,
and
concludest
these
could
not
grow
in
natures
garden
,
therefore
sure
it
was
some
great
temptation
which
had
seized
upon
thee
to
make
thee
to
question
thy
former
evidence
,
and
to
empaire
thy
former
goodly
structure
,
and
to
rase
the
foundation
thereof
;
thus
thou
wouldest
have
healed
the
breach
,
(
which
the
Spirit
of
God
had
begun
to
make
in
thee
)
by
the
reasoning
of
thine
own
spirit
,
drawne
from
thien
own
former
experiences
and
the
suffrage
of
thy
friends
and
companions
.
But
this
work
of
conviction
being
from
the
Lord
,
and
put
into
the
hand
of
his
owne
spirit
to
effect
;
he
mightily
and
irresistibly
convinced
thee
of
unbeliefe
,
and
as
the
words
of
the
men
of
Judah
were
said
(
in
another
case
)
to
be
fiercer
then
the
words
of
the
men
of
Israel
;
so
was
the
voice
of
the
Spirit
of
God
more
powerfull
in
convincing
,
reproving
,
and
silencing
all
the
arguments
of
thine
owne
Spirit
,
testifiing
plainly
that
whatsoever
thou
had'st
done
hitherto
,
not
being
founded
upon
Christ
Jesus
,
nor
done
as
an
obedience
of
faith
,
thou
wert
but
laying
another
foundation
besides
Christ
,
which
no
man
can
or
ought
to
lay
;
that
thou
wert
not
building
upon
Christ
the
Foundation
Gold
,
Silver
,
precious
stones
,
&c.
But
thou
wert
laying
these
or
something
like
these
for
a
Foundation
instead
of
Christ
;
mean
while
he
that
the
Father
hath
anointed
to
be
the
Corner
stone
,
elect
and
precious
,
his
name
thou
knewest
not
;
nor
wert
acquainted
with
either
the
necessity
,
or
the
excellency
of
him
,
whom
to
know
is
eternall
life
.
But
thou
contrarywise
wert
building
a
Towre
to
reach
up
to
heaven
,
to
mount
up
by
a
Ladder
of
thine
owne
makeing
,
the
one
end
whereof
,
though
it
were
upon
the
earth
,
and
had
it's
footing
in
natures
excellencies
,
improved
by
education
,
and
other
qualifications
,
yet
it
would
and
should
reach
to
the
highest
attainment
,
and
besides
it
there
needed
no
other
,
to
give
thee
full
fruition
of
thy
soules
desires
;
Thy
both
foundation
was
laid
in
selfe
,
(
that
was
the
rise
thereof
)
and
the
top
stone
was
selfe
,
(
that
was
the
end
thereof
)
selfe
was
at
ends
of
the
worke
;
and
this
was
discovered
to
thee
by
this
convinceing
spirit
,
who
caused
thee
to
see
where
thou
wert
,
and
the
evill
of
what
thou
wert
doing
.
That
thy
very
righteousnesse
(
which
to
thee
appeared
so
)
and
which
was
commended
of
others
for
such
)
was
not
the
righteousnesse
of
faith
,
but
at
the
best
a
righteousnesse
of
works
;
upon
the
beauty
whereof
the
Spirit
of
the
Lord
did
blow
,
and
the
flower
thereof
past
away
,
faded
,
and
whithered
,
as
the
grasse
or
flower
of
the
feild
fadeth
,
and
falleth
off
:
The
glory
of
the
Lord
revealing
it selfe
in
power
through
that
word
.
I
will
make
waste
Mountaines
and
hills
and
dry
up
all
their
hearbs
,
and
I
will
make
the
Rivers
Islands
,
and
I
will
dry
up
the
pooles
,
and
I
will
bring
the
blinde
by
a
way
that
they
knew
not
,
I
will
leade
them
in
paths
that
they
have
not
known
,
I
will
make
darknesse
light
before
them
,
and
crooked
things
streight
;
these
things
will
I
doe
unto
them
,
and
not
forsake
them
.
Heare
ye
deafe
,
and
looke
ye
blinde
,
that
ye
may
see
.
Thus
wast
thou
convinced
of
thine
error
,
thine
ignorance
,
blindnesse
,
and
unbeliefe
,
thy
mountaines
were
laid
waste
,
and
thy
pooles
dryed
up
,
and
thou
received'st
the
sentence
of
one
,
deafe
,
and
blinde
,
notwithstanding
all
thy
former
excellency
,
which
as
a
flower
was
now
blown
upon
by
the
breath
of
the
Lord
,
and
thy
building
discovered
to
have
been
begun
in
sand
and
not
on
the
rocke
,
the
Lord
Jesus
;
of
whose
name
and
nature
thou
wert
yet
ignorant
.
Neverthelesse
,
the
Lord
who
leaveth
not
himselfe
without
witnesse
in
the
soules
of
his
,
not
only
began
his
good
worke
in
mercy
,
truth
,
and
faithfulnesse
,
convinceing
thee
of
sin
even
in
thy
holy
things
,
viz.
of
unbeliefe
;
which
wrought
no
small
stir
in
thee
to
see
thy
building
,
which
had
been
the
fruit
of
many
years
,
wherein
thou
had'st
with
no
small
cost
,
and
travaile
been
exercised
;
to
see
it
all
tumbled
down
in
a
moment
,
and
laid
levell
with
the
ground
,
and
not
a
stone
left
upon
a
stone
,
but
a
new
foundation
discovered
,
by
thee
not
hitherto
known
,
nor
understood
where
nor
what
it
was
.
And
not
only
so
,
but
putting
under
his
left
hand
,
he
susteyned
thee
and
kept
thee
from
sinking
(
under
this
conviction
)
by
opening
a
crevis
of
light
,
discovering
the
righteousnesse
of
God
in
opposition
to
thine
owne
unrighteousnesse
,
and
to
thy
former
seeming
righteousnesse
,
wherein
thou
seemest
to
have
made
such
progresse
,
nor
was
this
a
bare
discovery
that
such
a
thing
there
was
,
but
what
it
was
,
and
how
attainable
,
viz.
by
faith
in
Jesus
Christ
,
who
is
made
of
God
to
the
beleever
,
wisedome
;
righteousnesse
,
sanctification
,
and
redemption
;
thus
he
convinced
thee
not
only
of
sin
,
but
also
of
righteousnesse
,
discovering
and
revealing
the
fountaine
thereof
.
Nor
was
this
all
but
the
same
spirit
led
thee
on
to
further
measures
of
knowledge
in
order
to
the
attainment
thereof
,
not
suffering
thee
to
be
satisfied
with
the
knowledge
thereof
at
a
distance
,
but
raised
up
in
the
strong
desires
and
earnest
longings
to
be
possest
thereof
,
and
to
be
made
one
therewith
;
partly
to
quench
the
fiery
sting
,
and
not
only
to
pacifie
but
to
purifie
the
conscience
,
and
that
not
in
relation
to
sins
past
(
only
)
but
also
that
for
time
to
come
,
thou
mightest
(
denying
all
ungodlinesse
)
live
righteously
,
soberly
,
and
Godly
in
this
present
world
;
which
earnest
longing
of
soul
was
mightily
raised
up
and
increased
in
thee
by
the
delayes
,
which
the
heavenly
Father
exercised
thee
with
,
according
to
his
divine
wisedome
,
to
commend
his
love
to
thee
,
and
thereby
to
let
thee
know
how
great
a
love
and
what
a
manner
of
love
it
was
,
that
should
bear
withall
thy
frowardnesse
,
and
impatiency
,
and
unbeliefe
,
and
mistrust
,
and
almost
despairs
;
giveing
thee
hints
and
tasts
and
opening
certain
crevises
of
light
makeing
darknesse
light
before
thee
,
and
crooked
things
streight
,
susteyning
and
supporting
thee
with
secret
hope
,
founded
upon
his
goodnesse
in
promiseing
and
faithfulnesse
,
in
performing
,
which
thou
sometimes
beleeved'st
(
though
weakly
)
that
he
would
doe
,
and
could
not
chose
but
doe
,
because
he
was
faithfull
:
in
this
desart
he
kept
thee
the
longer
to
acquaint
thee
with
the
disposition
of
thine
owne
heart
,
that
thou
mightest
see
,
what
was
in
thee
,
and
that
he
might
cause
the
carkases
of
the
rebells
(
murmurings
and
unbeliefe
)
to
fall
and
perish
in
this
wildernesse
.
And
at
length
thou
knowest
how
(
though
thou
thought'st
it
long
first
)
he
caused
judgement
to
break
forth
into
victory
,
by
removing
all
thy
doubts
,
fears
,
distrus'ts
not
all
at
once
,
nor
on
a
suddaine
,
but
by
measures
,
and
degrees
,
as
thou
wast
capeable
of
bearing
such
discoveries
;
revealing
him
whom
thy
soule
loved
,
and
so
longed
for
,
performing
that
for
thee
in
an
higher
more
safe
,
more
sure
way
,
which
thou
by
thine
owne
works
wouldst
have
affected
for
thy selfe
in
thine
owne
strength
,
and
in
thy
owne
way
,
so
that
the
kindnesse
and
love
of
God
our
Saviour
,
thus
appearing
not
by
works
of
righteousnesse
,
which
thou
hadst
done
,
but
according
to
his
mercy
he
hath
saved
thee
,
by
the
washing
of
regeneration
,
and
renewing
of
the
holy
Spirit
,
the
shedding
abroad
whereof
(
though
but
in
the
first
fruits
)
were
the
evidence
of
thine
adoption
,
whereby
in
some
measure
thou
wert
able
to
cry
Abba-Father
.
And
could'st
tel
to
others
what
a
wonderful
redemption
thou
hast
attained
unto
,
through
grace
;
whereby
thou
art
redeemed
not
only
from
thy
vaine
conversation
,
wherein
in
times
past
thou
lived'st
but
also
from
all
thy selfe
righteousnesse
,
wherein
thou
wast
exalting
thy
naturall
man
,
dressing
a
dead
carkasse
with
raggs
of
thine
owne
makeing
,
trimming
up
the
Tomb
,
and
garnishing
the
Sepulcre
,
and
bringing
thine
ointments
,
and
spices
to
odoriferate
a
dead
Jesus
;
whom
now
thou
understandest
is
risen
and
hath
appeared
manifesting
himselfe
,
to
thee
,
and
in
thee
in
a
portion
and
measure
,
by
whom
thou
beleevest
in
God
that
raised
him
from
the
dead
,
and
hath
given
him
glory
;
by
whom
thou
hast
received
the
attonement
,
and
obteyned
eternal
redemption
,
by
faith
in
him
.
And
now
what
workings
of
heart
are
upon
thee
,
tongue
cannot
express
,
thy
new
life
,
and
renewed
being
,
puts
thee
now
upon
enquireing
as
David
after
Jonathan
,
what
's
to
be
done
to
testifie
thankfulnesse
to
him
who
hath
loved
thee
,
and
washed
thee
from
thy
sins
,
in
his
blood
,
now
takeing
the
Cup
of
salvation
and
calling
upon
the
name
of
the
Lord
,
walking
before
the
Lord
in
the
Land
of
the
liveing
.
Now
the
new
song
,
sing
praises
to
our
God
,
sing
praises
,
&c.
It
's
too
wonderfull
to
say
how
brim
full
and
runing
over
thy
heart
is
,
what
would'st
thou
not
be
now
,
and
doe
now
for
him
,
who
hath
done
so
much
for
thee
?
I
want
words
to
expresse
.
Now
that
,
which
thou
wast
exercised
in
,
at
the
beginning
,
when
thou
wast
working
for
life
,
before
thou
wert
unbottom'd
,
laying
it
as
a
foundation
instead
of
Christ
,
will
become
thy
soule
to
be
conversant
in
,
as
a
fruite
and
effect
of
life
,
and
of
thy
praisefull
heart
,
for
though
they
were
not
fit
to
be
a
foundation
;
yet
are
comely
and
beautifull
,
being
built
upon
the
foundation
;
who
so
offereth
praise
,
glorifieth
God
:
now
to
live
holily
,
Godly
,
righteously
,
strictly
,
to
walke
watchfully
,
and
circumspectly
,
humbly
,
to
be
filled
with
fruits
of
righteousnesse
,
which
are
by
Jesus
Christ
unto
the
praise
and
glory
of
God
;
and
all
this
as
a
thank-offering
,
performed
as
a
Sacrifice
of
praise
,
was
not
this
thy
frame
of
Spirit
then
?
Sure
it
was
.
Neverthelesse
,
The
enemy
of
thy
salvation
,
Satan
that
old
Draggon
,
the
Serpent
,
that
lyar
and
murtherer
,
did
he
not
lye
in
waite
to
devour
this
new
born
Babe
,
this
birth
from
above
?
tempting
thee
either
to
doubt
of
the
truth
and
reallity
of
this
discovery
,
and
manifestation
to
thy
soule
,
perswading
thee
it
was
a
delusion
,
and
that
the
newes
was
too
good
to
be
true
,
and
so
possest
thee
with
feare
,
distrust
,
and
unbelief
,
under
which
thou
,
for
a
season
,
wert
distressed
,
till
the
Son
of
righteousnesse
dispelled
this
cloud
for
thee
,
by
makeing
his
day-light
,
shine
more
bright
upon
thee
.
But
this
baite
not
takeing
effect
,
this
murthering
tempter
did
insinuate
to
thee
,
that
now
the
bitternesse
of
death
was
past
,
God
had
made
thy
mountaine
strong
,
so
as
that
thou
shouldest
never
be
moved
,
thou
wert
now
called
unto
liberty
,
and
that
there
was
not
need
of
being
so
strict
as
thou
hadst
been
,
thou
needest
not
henceforth
be
so
watchfull
,
nor
mournfull
,
nor
prayerfull
;
these
had
their
use
in
their
day
,
while
thou
wert
seeking
after
the
enjoyment
of
God
,
but
were
now
unnecessary
and
uselesse
for
thee
:
(
haveing
attained
)
but
to
live
freely
and
cheerfully
in
the
liberty
,
to
which
thou
wert
called
,
to
enjoy
the
fulnesse
and
fatnesse
of
the
blessing
,
wherewith
thou
wert
betrusted
,
whether
it
were
spirituall
,
or
temporall
,
this
was
to
walke
worthy
the
Lord
and
his
high
calling
,
and
to
speake
good
of
his
name
,
and
of
his
Salvation
,
and
to
declare
to
all
that
should
see
,
or
converse
with
thee
,
that
thou
wert
redeemed
indeed
,
and
in
thee
was
fulfilled
that
word
,
Let
the
heart
of
them
rejoyce
which
seeke
the
Lord
(
much
more
of
them
which
finde
the
Lord
)
With
this
sort
of
temptation
,
thou
wert
in
danger
of
being
taken
,
it
had
so
specious
a
pretence
for
God
,
and
came
so
near
to
that
which
was
acceptable
to
the
flesh
,
that
thou
listened'st
to
it
,
and
to
the
reason
that
seemed
to
be
in
it
,
the
fruit
was
goodly
to
the
eye
,
pleasant
to
look
on
,
't
was
good
for
food
,
and
to
be
desired
to
make
one
wise
;
for
it
represented
God
in
another
manner
of
appearance
,
then
thou
hadst
known
him
;
it
led
thee
into
a
more
seeming
Spirituality
of
discerning
,
then
thou
hadst
been
acquainted
with
;
tending
to
a
neglect
of
thy
former
,
so
much
prized
and
prospered
duties
of
seeking
the
face
of
God
in
prayer
,
and
other
exercises
under
this
notion
,
that
they
were
but
forms
,
and
that
bodily
exercise
peofiteth
not
,
and
that
they
were
but
performances
in
letter
,
but
not
in
Spirit
,
with
many
more
such
like
as
these
,
till
at
length
thou
wast
drawn
into
a
disesteeme
,
and
disuse
of
that
,
which
once
was
more
deare
,
and
precious
to
thee
,
then
thy
life
,
and
wherein
thou
enjoyest
communion
with
God
,
with
whom
thou
had'st
confidence
in
thine
addresses
,
but
thy
discoveries
being
now
of
another
kinde
,
thou
applyest
to
the
meeting
with
God
in
them
,
after
another
manner
then
thou
wast
wont
.
Now
thou
soughtest
and
enjoyed'st
God
and
the
Creature
under
a
pretence
and
specious
shew
of
seeking
to
enjoy
God
in
the
Creature
;
Nay
,
did
not
the
Creature
eye
it
with
God
,
and
take
place
of
God
,
and
require
that
of
thee
which
is
proper
only
to
God
?
did'st
not
thou
by
hearkening
to
this
deceiver
,
who
beguiled
thee
as
he
beguiled
Eve
,
didst
not
thou
love
and
feare
,
and
seek
after
and
delight
in
the
Creature
more
then
the
Creator
,
didst
thou
indeed
glorifie
God
as
God
in
proportion
to
what
thou
knewest
of
God
,
and
such
discoveries
as
he
had
made
forth
of
himselfe
in
thee
,
when
he
caused
his
glory
to
shine
in
thy
heart
,
through
the
face
or
appearance
of
Jesus
Christ
?
but
thou
pretending
to
more
wisedome
,
and
professing
thy selfe
to
be
wise
,
becamest
a
foole
,
and
changed'st
the
glory
of
the
incorruptible
God
,
into
corruptible
Images
,
and
worshipped'st
the
imaginations
of
thine
owne
braine
;
Golden
Gods
,
or
Silver
Gods
,
or
such
as
were
formed
out
of
baser
mettall
,
the
God
of
this
world
having
deluded
thee
,
put
out
thine
eyes
,
and
made
thee
to
grinde
in
his
mill
,
serveing
,
and
loveing
,
prizing
and
delighting
in
lying
vanityes
,
under
pretence
of
liberty
in
Spirit
,
or
Christian
freedom
in
the
use
of
the
Creature
,
by
which
thou
wert
cheated
,
as
Solomons
fool
was
by
that
whorish
woman
,
who
notwithstanding
her
lips
drop
as
an
honey
combe
,
and
her
mouth
is
smoother
then
oyle
,
yet
her
end
is
bitter
as
wormwood
,
sharp
as
a
two
edged
sword
;
They
which
yeeld
to
goe
after
her
flattering
lips
,
they
goe
as
fooles
to
the
correction
of
the
Stocks
,
till
a
dart
strike
through
their
liver
,
and
are
as
a
bird
hasting
to
the
snare
,
not
knowing
that
it
is
laid
for
her
life
,
for
she
hath
cast
downe
many
wounded
,
yea
,
many
strong
men
have
been
slaine
by
her
.
Oh
the
number
of
valiant
ones
!
how
faint
and
feeble
are
they
through
the
subtill
insinuations
of
the
God
of
this
world
,
who
hath
poysened
them
with
this
deadly
potion
in
a
Cup
of
gold
,
mixing
his
poyson
with
these
two
glittering
ingredients
;
Liberty
,
Spirituallity
.
To
the
Virgins
that
having
knowne
the
depths
of
Sathan
,
and
have
kept
their
garments
pure
,
abideing
in
the
councill
of
the
Lord
,
rooted
and
established
in
him
,
and
growing
up
in
him
,
bringing
forth
fruit
unto
him
.
O
Blessed
are
ye
of
the
Lord
,
be
not
high
minded
but
feare
!
But
to
the
rest
with
whom
it
is
not
so
,
let
it
be
said
,
doe
ye
thus
requite
the
Lord
?
Ah
foolish
people
,
and
unwise
,
is
he
not
thy
father
,
that
hath
bought
thee
,
shouldest
thou
sell
thy
rock
,
thy
God
,
for
a
lye
,
a
vanity
?
Oh
that
ye
were
wise
,
and
would
consider
,
thine
own
wickednesse
shall
correct
thee
,
and
thy
backslidings
will
reprove
thee
,
remember
therefore
from
whence
thou
art
fallen
,
and
repent
and
do
thy
first
works
.
To
the
relapsed
or
back-sliding
Christian
,
considered
either
as
unsensible
,
or
sensible
thereof
.
To
the
first
,
How
is
the
gold
become
dim
,
how
is
the
fine
gold
changed
,
the
precious
Sons
of
Zion
comparable
to
fine
gold
,
how
are
they
esteemed
as
a
common
thing
?
The
Nazarites
which
were
once
purer
then
snow
,
and
whiter
then
milke
,
more
ruddie
then
Rubies
,
and
polish't
as
the
Saphir
,
their
visage
now
is
blacker
then
a
coale
,
they
are
not
known
in
the
Streets
;
Because
they
have
forgotten
the
God
of
their
Salvation
,
And
have
not
been
mindfull
of
the
Rock
of
their
strength
,
But
have
trusted
in
their
owne
beauty
.
And
as
it
s
testified
in
another
case
,
Ezek.
16.
Thou
hast
taken
of
thy
fair
Jewells
of
my
Silver
,
and
my
gold
,
which
I
had
given
thee
,
and
madest
to
thy selfe
Images
of
men
,
and
didst
commit
whoredome
with
them
.
How
weak
is
thy
heart
?
saith
the
Lord
God
,
seeing
thou
dost
all
these
things
and
that
which
is
the
more
to
be
lamented
is
this
,
that
although
grey
haires
are
upon
thee
here
and
there
,
yet
thou
knowest
it
not
,
but
presumest
all
things
are
with
thee
as
yesterday
,
and
heretofore
,
saying
I
am
innocent
,
I
have
not
sinned
,
but
doe
seeke
the
Lord
daily
,
and
delight
to
know
his
way
,
not
forsakeing
his
ordinances
,
but
approach
his
presence
with
delight
.
Neverthelesse
thou
considerest
not
where
thou
art
,
nor
what
thou
art
doing
,
nor
what
will
be
the
issue
thereof
;
when
the
most
high
shall
recount
with
thee
and
bring
upon
thee
the
remembrance
of
thy
wayes
,
saying
to
thine
heart
.
What
hast
thou
to
doe
in
the
way
of
Aegypt
,
to
drink
the
waters
of
Sihor
,
or
why
hast
thou
gadded
so
about
to
change
thy
way
?
hast
thou
not
embraced
this
present
world
?
and
the
gloryes
thereof
,
have
not
the
sparkling
glittering
appearances
thereof
taken
thine
eye
,
and
thy
heart
?
what
a
share
have
the
promotions
and
the
preferments
thereof
in
thine
estimation
,
and
affection
,
where
,
and
what
is
become
of
thine
ancient
tendernesse
and
meltingnesse
of
soule
?
Art
not
thou
in
the
way
of
Assyria
?
and
hast
not
thou
drunk
of
the
River
?
thou
knowest
the
time
when
thou
wouldest
have
preferred
one
moments
comunion
with
God
,
before
all
the
earthly
gloryes
,
if
thou
mightest
have
enjoyed
them
;
Nay
,
thou
forsookest
these
:
that
thou
mightest
enjoy
that
;
thy
kindred
,
thy
Country
,
and
thy
Fathers
house
were
not
deare
to
thee
,
in
comparison
of
thy
being
entertained
into
fellowship
,
and
comunion
with
him
,
whom
thou
esteemed'st
more
then
thy
life
,
thine
all
,
what
things
were
gain
to
thee
then
,
thou
then
counted'st
dung
,
and
drosse
in
comparison
of
the
excelleney
of
the
knowledge
of
Christ
Jesus
thy
Lord
,
for
whom
thou
wast
content
to
part
withall
,
that
before
time
had
been
deare
to
thee
,
but
he
suffering
thee
to
be
tryed
that
thou
mightest
know
what
was
in
thine
heart
,
how
is
thy
heart
become
as
weake
as
water
?
and
how
hath
the
God
of
this
world
blinded
thee
,
makeing
thee
to
joyne
in
affinity
with
his
Gods
of
Silver
,
and
Gods
of
Gold
:
The
Honours
,
Titles
,
dignityes
,
preferments
,
wealth
,
houses
,
Lands
,
the
Revenues
of
this
earth
,
which
are
the
portion
of
the
children
of
the
earth
,
of
which
thou
wert
once
affraid
least
thy
heart
should
be
deceived
therewith
,
but
now
it
is
otherwise
with
thee
,
thou
embraced'st
,
lovest
,
pleadest
for
,
huntest
after
them
as
though
thou
couldest
never
have
too
much
nay
,
scarce
enough
thereof
.
This
is
a
lamentation
,
and
shall
be
for
a
lamentation
,
and
it
will
so
appeare
to
thee
,
when
this
thy
wickednesse
shall
correct
thee
,
and
this
thy
backsliding
shall
reprove
thee
,
and
thou
thereby
be
brought
to
see
where
thou
art
,
and
made
to
confesse
thine
iniquity
,
giveing
glory
to
the
God
of
heaven
,
in
whose
hands
thy
breath
is
,
and
who
is
acquainted
withall
thy
wayes
.
In
order
whereunto
thou
hast
been
under-dealing
more
then
once
,
whereby
thou
mightest
have
been
retained
from
the
error
of
thy
wayes
,
but
thine
eares
were
stopt
,
and
thine
eyes
were
closed
;
thou
sawest
no
evill
in
thy
way
,
nor
regardest
much
to
know
the
end
and
cause
of
thy
visitation
,
forasmuch
as
in
all
thy
out-goings
thou
still
kept'st
on
the
form
of
Godliness
,
though
all
thy
former
zeale
and
quicknesse
,
life
and
power
in
thy
profession
,
were
reduced
to
a
bare
empty
forme
(
at
most
)
especially
thy
secret
and
personall
comunion
,
how
ever
with
others
thou
assembled'st
,
wept'st
,
and
covered'st
the
Altar
with
teares
,
yet
when
thou
wert
alone
,
thou
either
durst
not
make
bold
with
God
as
formerly
,
or
cared'st
not
for
so
doing
;
thy
promotions
and
preferments
,
thy
Silver
,
and
thy
Gold
,
thine
honours
and
possessions
,
some
one
or
more
,
if
these
make
such
a
ratling
noise
in
thy
soul
,
that
thou
can'st
not
listen
nor
lend
an
eare
to
these
silent
gailes
,
and
heavenly
whispers
of
the
divine
breathings
of
the
Spirit
of
truth
,
which
thou
once
pretended'st
to
be
instructed
,
guided
,
and
led
by
.
Oh
consider
this
you
that
forget
God
least
he
teare
you
in
peices
,
and
there
be
none
to
deliver
.
To
the
awakened
and
sensible
back-slider
,
I
have
this
word
.
Why
cryest
thou
for
thine
affliction
,
thy
wound
is
incureable
,
for
the
multitude
of
thine
iniquity
?
thy
sins
were
increased
,
and
now
the
most
high
hath
visited
them
upon
thee
?
Hast
thou
not
heard
that
the
everlasting
God
fainteth
not
?
neither
is
weary
,
and
that
because
he
changeth
not
,
therefore
the
sons
of
Jacob
are
not
consumed
;
nor
that
the
foundation
of
God
standeth
sure
haveing
this
seale
,
the
Lord
knowes
who
are
his
.
I
know
these
words
of
truth
are
with
thee
,
but
what
influence
have
they
upon
thee
;
thou
art
sensible
of
thy
backslidings
,
and
thou
art
cut
to
the
very
heart
,
and
pained
beyond
expression
,
and
that
which
wounds
thee
is
thy
unkindnesse
to
thy
Lord
and
husband
,
to
whom
thou
art
betrothed
,
and
espoused
,
yet
canst
not
behold
him
,
who
to
reprove
and
correct
thy
backesliding
,
hath
withdrawne
his
presence
from
thee
,
which
once
was
deare
to
thee
,
and
however
thou
hast
been
in
a
,
deep
sleep
,
in
a
farre
Country
,
among
the
hoggs
and
swine
of
the
earth
feeding
with
them
,
and
wallowing
in
the
mire
with
them
,
during
which
time
,
thou
wast
unsensible
of
thy
losse
,
yet
being
alarm'd
from
on
high
with
that
voice
,
What
meanest
thou
O
sleeper
?
arise
;
now
thy
heart
is
troubled
,
and
the
thoughts
of
thy
fathers
house
comes
to
thy
remembrance
and
now
thou
would'st
faine
return
to
thy
first
husband
.
But
Oh
the
many
feares
and
doubts
which
are
created
in
thy
troubled
spirit
!
thy
sorrowes
are
multiplyed
,
because
thy
transgression
is
aggravated
.
Now
thou
findest
what
that
word
means
,
It
had
been
better
never
to
have
known
the
way
of
righteousnesse
,
then
after
the
knowledge
thereof
,
to
turn
from
the
holy
Commandement
like
a
dog
to
his
vomit
,
or
a
washed
sow
to
her
wallowing
in
the
mire
,
thou
canst
now
say
,
what
hath
pride
profited
me
,
mine
honours
my
promotions
my
preferments
,
my
Silver
,
and
my
Gold
;
my
musicks
,
and
dancings
,
what
can
these
availe
me
in
this
houre
of
my
sorrow
?
the
God
of
this
world
hath
by
these
bewitched
and
poison'd
mee
,
under
the
specious
pretence
of
liberty
and
freedome
,
and
glorying
God
in
,
and
by
these
,
till
a
dart
is
struck
through
my
liver
,
and
now
woe
unto
me
,
woe
unto
me
,
I
will
take
up
a
lamentation
and
say
,
look
away
from
me
,
I
will
weep
bitterly
,
labour
not
to
comfort
me
,
for
it
is
a
day
of
trouble
,
and
of
treading
down
,
and
of
perplexity
by
the
Lord
God
of
Hosts
.
In
this
state
of
perplexity
and
hour
of
visitation
,
thou
findest
an
emptinesse
in
all
those
imaginary
delights
,
wherewith
thou
hast
contented
thy selfe
,
these
cannot
satisfie
nor
quiet
thy
restlesse
minde
,
Nay
,
they
are
so
far
from
doing
it
,
that
they
are
as
so
many
pricks
in
thine
eyes
,
and
thorns
in
thy
sides
,
thou
art
wearied
in
the
beholding
them
,
and
that
word
is
come
upon
thee
in
part
,
and
in
measure
already
,
that
thou
art
ready
to
cast
thy
Gods
of
Silver
and
Gold
to
the
moles
and
to
the
batts
,
wishing
a
thousand
times
in
secret
that
thy
heart
had
never
been
let
loose
to
goe
out
after
these
,
and
if
parting
from
them
would
give
thee
peace
and
recover
thy
communion
with
God
thou
would'st
let
all
goe
,
but
thou
knowest
if
thou
shouldest
give
all
thy
goods
to
the
poore
and
thy
body
to
be
burned
,
this
would
be
too
short
,
and
too
narrow
,
to
procure
communion
with
God
,
therefore
by
prayer
and
Supplication
,
thou
applyest
unto
God
as
at
other
times
,
but
thou
perceivest
him
not
to
answer
neither
by
dream
,
nor
by
vision
,
but
is
as
one
who
hath
hid
himselfe
from
thee
in
displeasure
,
Hath
hedged
thee
about
,
and
made
thy
chain
heavy
,
when
thou
cryest
and
shoutest
,
he
shuts
out
thy
prayer
;
he
hath
covered
himselfe
with
a
cloud
,
that
thy
prayer
should
not
passe
through
,
and
hath
caused
the
Arrow
of
his
quiver
to
enter
into
thy
reines
,
filled
thee
with
bitternesse
,
and
made
thee
drunk
with
wormwood
,
testifiing
against
thee
,
that
all
this
is
come
upon
thee
because
thou
hast
been
unsteadfast
with
him
in
Covenant
;
forsaken
thy
first
love
,
and
embraced
other
lovers
,
other
contents
,
and
delights
,
thy
heart
hath
been
divided
between
God
and
some
creaturely
excellency
,
with
which
thou
hast
been
enamoured
,
and
by
which
thou
hast
been
beguiled
and
deluded
.
And
now
thine
eyes
begin
a
little
to
be
opened
,
and
thou
beginnest
to
say
,
where
am
I
?
what
have
I
done
?
But
like
a
silly
bird
thou
art
snared
,
and
taken
,
thy
Dalilahs
,
in
whose
lap
thou
hast
been
sleeping
,
have
cut
of
thy
locks
,
and
betrayed
thee
into
the
hands
of
him
,
that
hunts
for
the
precious
life
.
Neverthelesse
,
though
thou
art
ashamed
as
a
Theife
when
he
is
found
,
yet
thou
art
not
left
to
say
,
there
's
no
hope
;
no
(
or
the
case
is
desperate
)
nor
I
have
loved
strangers
and
after
them
will
I
goe
.
But
thou
findest
a
secret
power
bearing
up
thy
Spirit
,
and
causeing
thee
to
looke
towards
the
Lord
and
to
seeke
his
face
,
thou
canst
not
give
it
over
,
but
must
come
unto
him
though
the
iniquity
of
thy
heeles
doe
compasse
thee
about
,
and
thou
art
full
of
secret
feares
,
least
thy
locks
should
never
grow
againe
,
nor
thy
former
strength
return
to
thee
againe
.
When
thou
remembredst
God
thou
art
troubled
,
yet
that
which
most
troubles
thee
is
thy
own
unkindnesse
,
and
ungratefulnesse
toward
him
,
whose
love
and
goodnesse
hath
been
so
wonderfull
toward
thee
;
thou
remembred'st
what
he
hath
been
to
thee
,
and
done
for
thee
,
in
the
times
of
thy
greatest
sorrowes
,
streights
,
tryalls
,
and
temptations
,
which
thou
wert
under
,
and
from
which
none
but
the
eternall
arm
could
rescue
or
deliver
thee
;
and
now
thou
callest
to
minde
what
vowes
,
what
promises
,
what
resolutions
thou
then
madest
to
live
to
him
who
had
given
life
to
thee
,
but
compareing
things
together
,
thou
art
confounded
and
ashamed
in
thy selfe
,
and
yet
art
strangely
and
secretly
born
up
thou
knowest
not
how
,
still
to
looke
toward
God
,
against
whom
thou
hast
sinned
;
notwithstanding
thy
sensiblenesse
of
thy
departings
from
him
.
The
foundation
of
God
standing
sure
,
and
being
sealed
,
the
Lord
having
once
known
thee
,
and
owned
thee
for
his
,
Oh
how
it
works
in
thee
that
thou
canst
not
give
up
,
nor
give
over
,
though
thou
knowest
not
whether
ever
thou
shalt
recover
thy
sight
of
him
againe
,
to
see
him
as
thou
hast
seen
him
;
the
goings
of
thy
God
and
King
in
his
Sanctuary
;
Now
the
remembrance
of
the
kindnesse
of
thy
youth
,
and
the
love
of
thine
espousalls
,
and
thy
free
and
willing
following
of
the
Lord
through
the
wildernesse
,
in
hard
and
difficult
and
untroden
pathes
,
when
the
day
of
his
power
was
upon
thee
,
while
thou
meditatest
on
these
things
thy
heart
meditates
terror
,
forasmuch
as
thou
discernest
that
as
thou
hast
,
in
great
measure
forsaken
the
Lord
,
and
gone
backward
,
so
hath
he
also
withdrawn
himselfe
in
very
great
measure
,
and
caused
thy
Sun
not
to
stand
still
nor
to
goe
backwards
many
degrees
,
as
a
testimony
and
signe
of
his
presence
with
thee
,
as
of
old
,
with
Joshuah
and
Hezekiah
,
but
to
goe
down
while
was
yet
day
;
withdrawing
the
testimony
of
his
presence
,
the
light
of
his
countenance
.
That
whereas
thou
wert
wont
to
speake
before
him
,
and
unto
him
as
a
friend
speaks
with
his
friend
;
to
be
visited
and
supped
with
,
to
be
caused
to
sit
under
his
shaddow
with
great
delight
,
and
to
be
refreshed
with
the
tasts
of
his
loves
,
but
and
now
not
finding
it
so
as
heretofore
,
this
is
thy
gall
,
and
thy
wormwood
,
and
to
consider
,
thou
hast
procured
this
to
thy self
,
this
is
the
gravell
in
thy
teeth
,
the
arrow
in
thy
reines
,
and
the
Iron
that
enters
into
thy
soule
,
though
thy
nights
and
dayes
be
filled
with
terror
and
anguish
under
these
considerations
,
yet
still
thou
art
secretly
drawn
after
the
Lord
for
the
return
of
the
light
of
his
countenance
,
through
a
secret
perswasion
that
,
as
its
of
his
mercy
that
thou
art
not
consumed
,
so
certainly
it
is
the
love
of
God
which
is
at
work
upon
thy
heart
,
and
which
thus
constraines
thee
to
seeke
after
him
and
which
will
not
suffer
thee
to
give
him
any
rest
till
he
make
thy
soule
which
(
as
Jerusalem
)
is
now
as
a
plowed
field
,
a
joy
and
a
praise
through
the
lifting
up
the
light
of
his
countenance
,
by
restoring
the
years
which
the
Locust
,
the
Catterpiller
,
and
the
Kanker-worm
hath
eaten
.
The
sence
of
thy
guiltinesse
cannot
drive
thee
from
God
,
but
thou
inclinest
toward
him
,
and
cleavest
unto
him
,
and
wouldst
faine
lye
under
his
feete
laying
thy
mouth
in
the
dust
,
if
so
be
there
may
be
a
reviving
certainly
,
concluding
the
seed
is
yet
alive
,
which
his
holy
hand
(
as
the
blessed
seeds-man
)
hath
sown
;
that
the
Covenant
he
hath
made
with
thee
is
a
Covenant
of
salt
it
's
fixt
,
as
to
him
,
though
thou
hast
started
aside
like
a
broken
bow
,
yet
as
to
him
,
it
is
ordered
in
all
things
and
sure
;
and
that
he
will
cause
thee
to
revive
as
the
Corn
after
a
sore
Winter
,
sometimes
such
workings
of
heart
as
these
have
been
upon
thee
,
and
thou
hast
had
a
little
reviving
.
But
when
the
thoughts
of
thine
unkindnesse
,
have
been
renewed
,
together
with
the
silence
of
God
to
thy
teares
and
cryes
.
Then
are
thy
sorrowes
repeated
which
have
raised
up
in
thee
an
holy
Indignation
and
revenge
against
thy selfe
,
that
ever
thou
shouldest
be
so
unkinde
so
unfaithfull
,
and
so
treacherous
as
thou
hast
been
to
him
who
hath
been
so
deare
to
thee
.
In
these
workings
and
counter-workings
that
have
been
upon
thee
,
the
most
holy
,
blessed
,
and
tender
God
and
Father
,
hath
preserved
the
vitall
and
radicall
principle
intire
,
thou
hast
not
been
suffered
to
give
up
all
,
and
to
say
all
was
hitherto
,
nothing
and
so
give
the
lye
,
to
all
the
former
workings
of
God
toward
thee
.
But
wast
still
kept
upon
,
and
close
to
the
foundation
,
thou
remembredst
and
often
saidst
thou
hadst
an
husband
,
and
he
was
still
thine
,
though
withdrawne
,
through
thy
unfaithfulnesse
,
and
unstedfastnesse
,
thy
Father
,
thy
Former
,
and
Maker
,
was
thy
husband
,
thou
remembred'st
his
visits
,
and
thy
vowes
,
and
those
vowes
,
were
upon
thee
,
thou
hadst
been
treacherous
in
not
keeping
stedfast
yet
thou
durstest
not
add
to
all
the
rest
this
,
viz.
to
renounce
the
Covenant
,
nor
the
witnesse
thou
hadst
born
thereunto
.
Thus
thy
root
was
preserved
,
and
thou
hadst
a
little
strength
,
and
wert
helped
with
a
little
help
,
in
this
great
hour
of
thy
temptation
,
when
many
quit
their
help
and
their
hope
,
to
seeke
for
another
foundation
then
that
which
had
been
laid
;
yet
the
most
high
kept
thee
from
turning
after
the
flocks
of
thy
Companions
.
And
though
this
were
to
thee
as
an
hour
of
sore
travaile
wherein
thy
hands
were
upon
thy
loins
,
and
palenesse
in
thy
cheeks
,
and
thou
wert
a
wonder
to
many
,
when
none
but
the
most
high
God
(
who
susteyned
thee
)
was
acquainted
with
thy
griefe
,
and
anguish
,
yet
the
fire
did
not
burn
thee
,
nor
the
waters
which
came
into
thy
soule
were
not
suffered
to
overflow
thee
;
because
his
arme
was
under
thee
,
and
susteyned
thee
;
keeping
up
in
thee
,
the
acknowledgement
of
the
interest
,
wherein
thou
stood'st
related
to
him
as
to
a
Father
,
an
husband
,
though
thou
wert
made
and
kept
sensible
of
being
a
rebellious
child
,
and
treacherous
wife
,
yet
now
thou
wert
a
soul-sick
,
fainting
,
languishing
,
and
almost
dying
(
both
)
wife
and
child
,
and
cryed'st
out
often
,
Oh
that
one
would
give
thee
of
the
waters
of
Bethlem
to
drink
,
no
waters
like
those
to
thee
,
if
thou
mightest
have
but
a
look
from
thy
father
,
but
a
line
from
thy
husband
,
for
thou
assuredly
knewest
thou
hadst
both
a
Father
and
a
Husband
,
thus
thy
rellative
interest
being
preserved
,
in
this
storm
of
temptation
,
wherein
thy
Father
and
Husband
heard
thee
,
and
saw
thee
,
and
secretly
susteyned
thee
,
though
thou
wert
not
aware
thereof
,
and
there
was
a
doore
of
hope
further
opened
to
thee
,
by
the
presentation
of
those
passages
of
the
holy
Scripture
,
which
discover
the
bowells
of
God
,
in
his
restoring
and
healing
which
when
it
was
given
thee
to
consider
,
thou
foundest
the
Lord
had
manifested
great
tendernesse
to
such
as
had
dealt
very
unkindly
with
him
;
and
thou
hadst
many
hints
thereof
darted
into
thy
soule
,
encourageing
thee
to
waite
and
expect
the
discovery
of
the
light
of
his
countenance
which
thou
so
earnestly
,
and
uncessantly
Soughtest
.
And
besides
,
That
it
was
said
unto
thee
,
refraine
thy
voice
,
from
weeping
,
and
thine
eyes
from
teares
,
for
there
is
hope
in
thine
end
,
by
which
word
a
doore
of
hope
was
opened
unto
thee
,
which
gave
thee
incouragement
,
not
to
wax
weary
nor
faint
in
thy
minde
.
Thou
hadst
this
further
testimony
from
the
Lord
(
at
a
certain
time
made
forth
with
clearnesse
,
and
set
upon
thine
heart
)
I
will
not
contend
for
ever
,
neither
will
I
be
alwayes
wroth
,
for
the
spirit
would
faile
before
me
,
and
the
soules
which
I
have
made
.
For
the
iniquity
of
his
coveteousnesse
I
was
wroth
,
and
smote
him
,
I
hid
me
and
was
wroth
.
I
have
seen
his
wayes
,
and
will
heale
him
,
I
will
restore
comforts
to
him
and
to
his
mourners
.
Now
thou
cam'st
to
consider
where
thou
began'st
to
turn
thy
back
upon
thy
God
,
and
to
goe
out
from
his
presence
,
and
wherein
thou
provoked'st
him
to
smite
thee
with
blindnesse
,
and
to
hide
himselfe
from
thee
,
and
to
leave
thee
to
thine
owne
hearts
●usts
,
to
feed
and
lye
down
amongst
the
beasts
of
the
earth
,
till
time
and
times
had
passed
over
thee
.
But
he
remembring
his
Covenant
hath
visited
thee
,
putting
in
his
finger
at
the
hole
of
the
doore
,
hath
reproved
thee
for
thy
back-slidings
,
hath
shewed
thee
wherein
thou
hast
back-slidden
,
how
it
came
about
,
that
thou
forsookest
thy
first
love
,
and
wherein
it
was
,
hath
justified
his
dealing
toward
thee
in
smiteing
thee
,
Perhaps
with
sicknesse
as
he
hath
done
with
some
at
least
by
hideing
his
face
,
by
withdrawing
the
light
of
his
countenance
from
thee
,
under
which
conviction
he
hath
not
left
thee
as
one
without
hope
,
but
hath
given
argument
to
faith
,
to
plead
out
the
promise
of
pardon
,
and
healing
,
and
restoring
so
that
now
the
vaile
and
curtaine
began
a
little
to
be
drawn
open
and
thou
recovered'st
a
little
more
light
to
look
into
that
within
the
vaile
,
and
a
little
more
strength
to
approach
to
the
mercy-seat
;
and
in
this
posture
thou
hast
been
for
a
season
exerciseing
faith
,
according
to
that
measure
of
abillity
that
is
given
thee
,
in
the
promise
of
grace
for
healing
&
restoring
,
which
thou
expectest
to
be
fulfilled
in
the
Lords
season
,
according
to
that
good
word
wherein
he
hath
caused
thee
to
hope
.
And
although
the
fig-tree
doe
not
yet
blossome
,
nor
there
be
no
fruit
in
the
Vine
,
yet
thou
beleevest
,
the
vision
is
but
for
an
appointed
time
,
and
that
it
will
speake
,
and
not
lye
,
nor
tarry
beyond
the
appointed
season
,
but
that
judgement
will
break
forth
into
victory
,
and
that
the
Evnuch
shall
no
more
say
,
I
am
a
dry
tree
,
but
shall
have
a
name
given
unto
him
,
better
then
of
Sons
and
Daughters
,
and
that
the
glory
of
the
latter
house
will
be
greater
then
the
glory
of
the
former
;
and
this
Covenant
renewed
,
will
be
a
band
of
love
stronger
then
death
.
Under
such
Considerations
as
these
,
that
little
spark
of
Divine
fire
,
which
is
kindled
in
thee
,
is
glowing
and
warming
,
and
brooding
in
thee
,
causeing
thee
to
increase
with
the
increase
of
God
,
throwing
down
the
strong
holds
of
Sathan
,
which
he
had
errected
in
thee
,
unthroneing
of
him
;
not
only
whipping
out
the
buyers
,
and
sellers
,
but
overthrowing
the
tables
of
the
money-changers
,
and
makeing
thee
again
a
meet
Temple
for
thy
Lord
and
Father
,
casting
out
the
den
of
Theives
,
the
nest
of
Robbers
,
the
brood
and
spawn
of
that
filth
which
hath
been
forming
it selfe
in
thee
,
and
by
which
thou
hast
been
acted
by
setting
thee
against
thy selfe
in
a
soule-abhorrency
and
detestation
and
selfe-loathing
with
holy
indignation
,
that
ever
thou
shouldest
be
so
treacherous
,
so
vie
,
and
so
unworthy
.
Now
thou
art
in
some
competent
degree
and
measure
able
to
say
to
thy
former
delights
and
contents
(
which
stole
away
thy
heart
and
robbed
thee
of
thy
pretious
comunion
with
thy
God
)
as
they
of
whom
the
Prophet
speaks
,
Esay
30.22
.
Thou
canst
say
unto
these
,
get
ye
hence
,
Ashur
shall
not
save
us
,
we
will
not
ride
upon
horses
,
nor
say
any
more
to
lying
vanityes
,
they
are
thy
Gods
,
but
this
den
of
Theeves
being
turned
out
,
the
Temple
begins
to
be
purged
,
and
to
become
againe
an
house
of
prayer
;
thine
ear
is
bored
,
and
thou
art
caused
to
heare
instruction
the
whispers
of
God
in
thy
soule
are
a
little
returned
and
thou
art
caused
to
bear
the
voice
behinde
thee
,
and
to
distinguish
in
some
measure
between
it
and
the
voice
of
the
stranger
.
The
skales
(
also
)
are
made
to
fall
from
thine
eyes
,
and
thou
art
caused
to
see
and
to
understand
where
thou
art
,
and
where
thou
hast
been
,
what
thou
art
,
and
hast
been
doing
;
that
thou
hast
been
among
the
Tombes
,
and
Graves
,
and
painted
Sepulchres
,
and
art
a
liveing
monument
raised
from
thence
,
to
declare
the
mighty
power
of
God
in
thy
recovery
and
restoration
which
in
part
thou
canst
already
witnesse
at
which
thou
wondrest
,
yet
art
not
therewith
satisfied
,
because
that
little
of
which
thou
hast
begun
to
tast
,
hath
so
inlarged
thine
appetite
,
that
thou
hungrest
and
thirstest
more
,
and
longest
more
for
what
s
behinde
,
for
what
s
yet
further
to
be
enjoyed
,
then
thou
didst
at
any
time
heretofore
.
Thy
Spirituall
sences
are
enlarged
,
and
more
exercised
to
discerne
,
relish
,
and
distinguish
,
then
formerly
in
thy
best
estate
hitherto
.
That
which
was
excellent
to
thee
then
,
is
of
small
account
to
thee
now
;
nay
,
thou
forgettest
it
leavest
it
,
behinde
thee
pressing
forward
,
toward
the
marke
of
the
price
of
the
high-calling
in
Christ
,
for
whom
thou
art
now
content
to
be
any
thing
,
to
suffer
any
thing
in
the
power
of
him
who
gives
thee
to
be
,
to
doe
,
and
to
suffer
for
him
.
It
's
now
made
evident
to
thee
,
and
by
the
eye
of
faith
thou
discernest
that
thy
first
love
,
was
but
selfe
love
;
and
began
and
ended
in
selfe
,
and
art
able
now
to
demonstrate
it
to
thine
owne
heart
,
and
unto
others
by
arguments
undenyable
,
such
as
formerly
thou
couldest
not
beare
the
hearing
of
,
much
lesse
believe
.
Forasmuch
,
As
when
thou
hadst
the
discovery
of
Christ
,
as
the
Lords
anointed
Saviour
made
forth
unto
thee
,
either
in
the
beauty
and
excellency
which
is
in
him
,
or
in
the
necessity
which
thou
stood'st
in
,
of
him
,
for
Salvation
,
for
setting
thee
free
from
wrath
to
come
,
It
is
evident
that
thy selfe
was
the
ultimate
end
of
thy
soules
aime
,
in
submitting
to
him
,
and
closeing
with
him
,
which
though
thou
sawest
not
then
yet
now
thou
discernest
.
For
then
possibly
thou
mightest
say
within
thy selfe
,
as
some
have
said
,
that
they
have
apprehended
such
excellency
in
Jesus
Christ
,
that
it
alone
hath
drawn
their
hearts
to
long
for
him
,
and
desire
him
,
to
esteem
him
as
the
cheifest
of
ten
thousands
,
and
for
whom
they
could
be
content
to
suffer
the
losse
of
all
things
,
yet
thou
who
so
saidst
,
knewest
not
the
deceit
of
thy
heart
herein
,
as
it
is
now
made
manifest
,
for
had'st
thou
indeed
sought
him
for
himselfe
(
and
not
for
thy
own
selfe
)
how
could
it
be
possible
,
but
thou
shouldest
have
prized
him
at
as
high
a
rate
in
the
possession
as
thou
didst
while
thou
wert
in
the
pursuite
,
while
thou
wert
mourning
after
the
Lord
,
and
begging
that
he
would
make
forth
the
discovery
of
him selfe
unto
thee
;
renewing
of
thee
in
the
spirit
of
thy
minde
,
and
makeing
thee
a
meet
Temple
for
himselfe
;
that
he
would
dwell
in
thee
,
and
walk
in
thee
,
sup
with
thee
,
and
make
his
abode
with
thee
,
when
thou
wert
arived
at
some
measure
of
perswasion
,
that
this
thy
longed
for
,
and
so
much
prized
beloved
was
thine
,
and
thou
wert
his
,
haveing
through
faith
received
the
witnesse
in
thy selfe
,
and
hadst
peace
with
God
through
Jesus
Christ
,
by
whom
haveing
received
the
attonement
thou
had'st
accesse
through
faith
unto
the
Throne
of
Grace
,
with
bouldnesse
for
helpe
in
times
of
need
.
Yet
in
processe
of
time
(
perhaps
but
a
short
time
too
)
thou
hast
neglected
him
whom
thy
soule
profest
such
love
unto
,
and
accounted
him
but
a
common
thing
;
could
this
be
possible
if
he
had
been
the
alone
object
of
thy
soules
desire
,
and
delight
,
is
it
not
apparent
that
it
was
not
He
,
but
His
,
not
his
person
,
but
his
revenue
;
his
Salvation
,
his
peace
,
his
deliverance
,
which
when
thou
hadst
attained
it
was
enough
?
had
he
all
thy
heart
?
all
thy
might
,
all
thy
strength
,
all
thy
soule
,
was
he
indeed
thy
all
?
Nay
,
thou
knowest
he
was
not
;
was
not selfe
the
wheele
which
turned
every
motion
?
was
it
not
the
center
where
they
all
fixt
?
No
mervaile
then
,
that
all
this
is
come
upon
thee
,
which
hath
befallen
thee
,
that
the
most
high
hath
suffered
thee
to
make
thine
abode
with
the
Beasts
of
the
field
and
forrest
;
to
shew
thee
thereby
what
was
in
thine
heart
,
which
thou
before
didst
not
know
,
nor
could'st
beleeve
,
but
now
canst
set
thy
seale
to
it
,
as
true
in
thine
own
sad
experience
.
Thou
doest
now
understand
what
an
influence
that
grand
Idoll
Selfe
had
upon
every
motion
,
and
how
it
was
first
and
last
in
every
action
,
which
thou
wert
conversant
in
,
this
discovery
is
now
made
forth
unto
thee
,
with
fulnesse
of
evidence
which
thou
couldest
never
have
beleeved
,
touching
thy selfe
before
.
Therefore
now
thou
abhorrest
Selfe
in
dust
and
ashes
,
and
cryest
unto
the
Lord
,
night
,
and
day
,
that
thou
maist
be
delivered
from
this
secret
soul-deceiver
,
that
henceforth
it
may
no
more
be
as
formerly
,
that
not
Thy selfe
,
but
Himselfe
may
be
the
object
of
thy
soules
seeking
;
nor
not
so
much
His
,
as
He
may
be
thy
soules
solace
,
joy
,
and
delight
,
that
he
would
glorify
himselfe
in
thee
,
and
by
thee
,
makeing
manifest
his
strength
in
thy
weaknesse
,
his
power
in
thy
nothingnesse
,
that
thou
maist
now
know
him
in
power
,
and
not
in
word
,
or
in
forme
only
that
he
would
be
indeed
thy
life
,
to
act
thee
,
and
lead
thee
,
to
guide
thee
,
and
preserve
thee
,
that
he
would
perfect
the
work
which
himselfe
hath
begun
in
thee
,
that
thou
mayst
in
all
persons
and
things
thou
hast
to
doe
with
,
converse
with
him
,
and
behold
him
,
treating
thee
,
and
administring
unto
thee
,
whether
it
be
in
plenty
,
or
scarcity
,
in
abundance
,
or
in
want
,
in
crosse
,
or
in
more
fair
appearances
;
if
Shimei
curse
,
let
him
alone
,
for
God
hath
bidden
him
,
if
Jonathan
shew
kindnesse
,
he
hath
his
Commission
from
him
who
is
thy
God
,
thy
Rock
,
if
when
thou
callest
he
answers
thee
not
,
it
is
that
thou
mightest
owne
his
Soveraingty
over
thee
,
as
knowing
best
what
and
when
,
and
how
to
doe
thee
good
according
to
what
he
knowes
to
be
best
for
thee
,
if
waiting
for
thy
mercy
be
best
,
thou
shalt
be
made
to
waite
,
and
susteyned
in
waiting
,
wherein
faith
shall
be
exercised
,
and
patience
be
perfecting
,
being
raised
up
into
an
expectation
of
the
promised
good
,
for
which
thou
art
waiting
:
for
as
much
as
it
is
healing
and
restoring
that
thou
wantst
,
and
prayest
for
;
and
God
hath
promised
to
thee
,
and
given
thee
to
beleeve
,
that
he
will
heale
thy
backsliding
,
and
restore
comforts
unto
thee
;
thou
art
in
good
measure
quieted
in
him
,
resting
upon
his
goodnesse
,
by
which
he
made
this
promise
,
and
upon
his
faithfulnesse
,
by
which
thou
beleevest
he
will
make
good
this
promise
,
in
expectation
whereof
through
patience
thou
possessest
thy
soule
:
Hearkning
what
God
the
Lord
will
further
speak
unto
thee
,
who
will
speake
peace
unto
his
people
,
and
to
his
Saints
,
and
they
shall
not
turne
againe
to
folly
:
For
he
will
be
as
the
dew
unto
them
,
they
shall
grow
as
the
Lilly
,
and
cast
forth
roots
as
Lebanon
:
they
shall
revive
as
the
Corne
,
and
grow
as
the
Vine
,
and
be
beautifull
as
the
Olive
tree
:
and
all
this
not
in
themselves
,
but
in
him
in
whom
their
fruite
is
found
;
even
in
him
who
is
the
Roote
and
off-spring
of
David
,
who
loves
them
freely
,
and
therefore
will
heale
them
perfectly
.
Psal.
107.43
.
Who
so
is
wise
,
and
he
shall
understand
these
things
,
prudent
,
and
he
shall
know
them
,
for
the
wayes
of
the
Lord
are
right
,
and
the
Just
shall
walke
in
them
,
but
the
transgressors
shall
fall
therein
,
Hosea
14
.
9th
.
FINIS
.