OF
INFLUENCES
OF
DIVINE
GRACE
.
CANTIC
.
1.
4.
Draw
me
;
we
will
run
.
Ch.
1.
Mans
dubious
and
tottering
estate
under
the
first
,
his
safer
estate
under
the
second
Adam
.
2
True
liberty
.
3
Grace
loves
to
be
restrained
from
doing
of
evil
.
Adam
was
not
to
believe
or
pray
for
perseverance
.
THere
being
in
the
Covenant
of
works
no
influences
,
by
which
we
may
will
and
doe
to
the
end
,
promised
to
Adam
;
and
no
predeterminating
influences
,
and
no
Gospel-fear
of
God
,
by
which
we
shall
persevere
,
and
not
depart
from
the
Lord
,
being
promised
in
the
new
and
everlasting
covenant
,
Jer.
32.
39.
4.
This
principall
difference
between
the
covenants
remains
to
be
discussed
.
There
must
be
in
this
point
,
considerable
differences
between
the
Covenants
;
God
intended
that
no
man
should
be
saved
by
the
law
.
as
1.
God
intended
that
no
man
should
be
saved
by
the
Law
:
for
grace
,
mercy
,
forbearance
,
and
the
patience
of
God
towards
sinners
sould
for
eternity
,
have
been
hid
from
sinfull
man
,
if
righteousness
and
life
had
been
by
the
Law
.
But
God
intended
that
all
men
to
be
saved
,
should
be
saved
by
the
Covenant
of
grace
,
1
Cor.
1.
21.
Rom.
3.
21
,
22.
as
Rom.
10.
5
,
6
,
7.
compared
with
Rom.
3.
9
,
10
,
&
20.
Gal.
3.
8
,
9
,
10.
as
both
the
Scripture
and
the
issue
of
two
dispensations
,
of
Law
and
Gospel
,
do
evidence
.
2.
Man
in
the
covenant
of
works
was
under
no
tutor
but
Adams
free
will
;
but
now
man
as
an
interdicted
heir
,
for
former
wasteries
,
is
disinherited
,
so
that
he
hath
not
the
mastery
of
his
own
estate
,
is
put
under
another
Lord
,
even
Jesus
Christ
,
as
his
tutor
;
and
since
it
is
so
,
the
less
our
own
,
the
better
;
the
more
we
are
under
the
law
,
the
less
we
are
under
grace
,
as
Rom.
7.
the
less
freedom
(
or
rather
physicall
licence
)
to
sin
,
the
more
true
liberty
,
Psal.
119.
45.
I
will
walk
at
liberty
,
for
I
seek
thy
precepts
.
Christ
by
his
covenant
layeth
the
aw
of
grace
upon
us
;
whether
grace
be
taken
physically
,
for
an
inward
principle
of
grace
;
or
morally
,
for
a
gracious
fear
to
sin
,
True
liberty
.
Grace
loves
to
be
restrained
from
doing
evil
.
it
s
all
one
;
the
more
under
Christ
any
is
,
the
less
is
he
free
to
sin
;
as
the
better
and
stronger
the
keeper
is
,
who
is
put
upon
a
broken
man
and
a
prisoner
,
who
is
a
bankrupt
,
the
less
can
he
take
on
new
debt
,
Rom.
6.
20
,
22.
the
less
can
he
make
a
sinfull
escape
;
ungracious
are
they
,
who
say
,
Ah
if
I
had
my
will
,
I
would
doe
otherwise
;
grace
loves
to
be
restrained
from
doing
evil
,
1.
Sam.
22.
23.
Satan
seeks
leave
,
or
rather
cursed
licence
,
if
it
were
but
to
destroy
the
Gadarens
swine
,
and
he
reputes
it
his
torment
not
to
dwell
with
his
Legions
,
in
the
distracted
man
to
torment
him
,
Matth.
8.
Such
cannot
complain
,
Would
God
breath
on
me
with
his
influences
of
grace
,
I
would
be
as
holy
as
David
;
nay
,
there
is
in
the
man
a
tormenting
sorrow
,
that
he
cannot
have
more
power
,
and
stronger
influences
of
hell
to
doe
more
evill
;
and
so
he
hates
these
influences
of
grace
of
which
he
speaks
.
It
may
be
doubted
(
ere
we
speak
of
other
differences
)
whether
perseverance
was
promised
to
Adam
in
a
law-state
,
or
not
;
for
if
prayer
was
a
worship
enjoyned
to
Adam
before
the
fall
,
no
less
then
publick
worship
of
praising
for
the
workmanship
of
creation
,
Gen.
2.
2
,
3.
it
may
be
said
,
if
Adam
was
to
suit
any
thing
in
prayer
to
God
,
then
especially
was
he
to
pray
that
he
might
not
sin
,
and
might
not
be
led
into
temptation
,
but
might
stand
in
obedience
,
and
so
might
have
influences
to
determine
his
will
to
stand
and
continue
therein
,
and
this
the
law
of
nature
seems
to
say
.
2.
If
he
was
to
trust
in
God
for
acts
of
providence
,
for
his
standing
in
obedience
,
then
especially
,
for
acts
of
the
Lords
free
predetermination
to
cause
him
to
stand
;
and
so
both
praying
and
believing
must
relate
to
a
promise
;
and
if
so
,
then
must
the
Lord
have
promised
in
the
first
covenant
of
works
,
perseverance
and
influences
to
persevere
.
Ans.
That
the
first
Adam
was
to
pray
for
perseverance
,
is
not
clear
.
It
may
be
probably
said
,
Adam
was
to
pray
,
but
the
particulars
he
was
to
suit
in
prayer
are
as
unknown
to
us
as
any
thing
;
he
was
to
sanctifie
a
Sabbath
,
and
to
praise
,
and
to
exalt
God
in
his
works
of
creation
;
but
for
praying
for
perseverance
and
predeterminating
influences
by
which
he
might
persevere
,
while
Scripture
speaks
,
we
must
doubt
;
he
was
to
desire
,
to
intend
and
purpose
to
persevere
,
as
he
was
obliged
by
the
law
of
God
to
persevere
;
but
for
instituted
praying
or
believing
that
God
should
give
to
Adam
perseverance
,
either
absolutely
or
upon
condition
,
that
he
should
pray
for
perseverance
;
and
so
upon
condition
that
he
should
persevere
in
praying
for
,
or
in
believing
of
influences
to
persevere
,
the
Scripture
is
silent
;
and
we
can
say
nothing
,
where
Scripture-light
doth
not
lead
the
way
:
its
like
that
the
onely
means
moral
of
persevering
must
be
here
a
law
without
,
the
image
of
God
within
,
and
Adams
free
will
in
obeying
;
but
God
having
a
purpose
that
the
covenant
of
works
should
not
be
the
fixed
standing
way
of
justification
and
life
;
Adam
was
to
rely
on
God
for
perseverance
,
but
as
promised
by
the
covenant
of
works
.
and
that
the
elect
Angels
should
be
confirmed
,
that
they
should
not
fall
,
nor
be
able
to
fall
;
yet
have
we
no
warrant
to
say
,
that
they
came
to
that
State
either
by
praying
or
meriting
,
or
law
obedience
,
but
of
free
grace
:
or
that
Adam's
first
sin
was
neglect
of
praying
for
perseverance
.
As
to
the
other
,
there
is
no
doubt
but
the
first
command
did
engage
Adam
to
rely
upon
God
for
strength
and
divine
influence
,
as
promised
by
any
covenant
;
of
works
or
grace
,
is
another
thing
.
Yea
its
unwritten
that
either
Law
or
Gospel
(
which
then
was
not
)
promised
any
such
thing
.
What
a
blessed
condition
are
we
in
,
Our
grace
in
the
second
Adam
choicer
then
that
in
the
first
.
above
that
of
Adam
!
grace
was
given
to
Adam
immediately
from
God
,
but
in
a
separated
way
from
God
,
the
stream
being
as
it
were
cut
off
from
the
fountain
,
and
was
in
Adam
as
a
Winter
well
that
in
Summer
may
goe
dry
;
but
grace
is
now
given
first
to
the
second
Adam
as
the
head
and
fountain
,
and
to
the
Elect
in
a
way
of
unseparable
union
of
the
stream
with
the
fountain
,
as
he
partakes
of
grace
in
Christ
,
and
mediately
.
And
the
neerer
the
streams
run
to
the
fountain
,
the
stronger
and
the
more
unfailing
is
the
emanation
,
as
may
appear
in
the
man
Jesus
united
personally
to
God
,
in
the
Angels
now
confirmed
in
Christ
their
head
,
Col.
2.
10.
in
the
glorified
who
act
by
an
immediate
influence
from
God
in
Christ
immediately
,
and
at
the
well
head
enjoyed
;
any
distance
from
God
may
be
neer
some
fall
.
CHAP.
II.
Gods
acting
influences
.
2
His
influences
are
in
all
creatures
.
3
The
sweet
safety
of
believers
in
possible
calamities
.
4
Our
atheism
in
reading
the
Book
of
providence
,
&c.
1.
THat
there
are
strong
influences
upon
all
causes
from
the
Lord
,
may
be
evinced
.
1
From
the
holy
tongue
;
the
Hebrews
use
the
verb
in
hiphil
noting
a
double
action
;
when
one
causeth
another
to
act
,
to
note
influences
,
Deut.
32.
39.
I
cause
to
die
,
and
I
cause
to
live
.
Hannah
so
sings
,
1
Sam.
2.
6.
Jehovah
causeth
to
die
,
and
causeth
to
live
;
he
causeth
to
goe
down
to
the
grave
,
and
to
come
vp
again
;
the
Lord
maketh
poor
,
The
Lords
influences
in
all
.
and
he
maketh
rich
;
he
maketh
low
,
and
he
maketh
high
;
so
the
passive
verb
is
used
.
Which
perfection
,
in
short
,
is
in
that
language
above
others
,
and
when
such
actions
are
ascribed
to
God
,
they
shew
that
God
hath
an
influence
and
impulsion
,
as
the
first
cause
in
all
actions
;
the
Scripture
herein
abounds
.
The
Greek
language
comes
short
of
this
,
Joh.
5.
17.
My
Father
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
worketh
hitherto
,
&
I
work
.
And
though
he
work
all
works
in
all
creatures
,
yet
in
believers
this
is
made
true
in
Pauls
sense
,
Philipp
.
2.
Work
out
your
salvation
in
fear
and
trembling
.
How
?
but
we
may
miscarry
and
fail
.
True
,
saith
he
,
if
you
,
you
alone
,
without
the
influence
of
grace
did
the
work
;
work
out
,
vers.
13.
For
its
God
who
is
the
worker
in
you
to
will
and
work
;
alluding
to
the
Hebrew
word
,
he
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
how
the
connection
is
between
our
working
and
the
effectual
praedeterminating
influences
of
God
,
is
to
us
dark
,
but
this
argument
of
Paul
saith
they
well
agree
,
and
he
infers
this
thesis
,
they
both
physically
and
morally
are
to
work
out
their
salvation
,
in
whom
God
both
by
the
habit
and
actual
influence
of
grace
worketh
to
will
and
to
doe
,
then
must
influences
of
grace
so
be
at
hand
when
the
believers
are
to
act
,
as
they
are
no
less
under
a
precept
,
and
a
command
to
act
,
believe
,
pray
,
then
the
husband-man
is
under
a
command
to
plow
in
Summer
,
and
to
sow
,
lest
he
be
poor
;
But
the
question
is
de
modo
,
how
they
are
at
hand
,
whither
so
as
the
free
will
of
man
may
command
,
and
have
in
its
power
the
influences
of
God's
grace
,
or
the
Lord
by
the
dominion
of
his
strong
influence
,
sweetly
and
connaturally
commands
and
hath
in
his
power
our
free
will
,
according
to
his
good
pleasure
;
Sure
its
safer
that
nature
be
under
grace
and
the
dominion
thereof
,
then
grace
be
under
nature
,
as
it
must
be
better
Divinity
that
God
reign
,
then
man
reign
;
more
of
this
after
;
And
that
Jehovah
be
Lord
of
mans
actings
,
then
man
be
lord
of
Jehovah's
soveraignity
.
2.
Beside
that
,
every
being
must
be
from
the
being
of
beings
,
and
so
every
action
natural
or
supernatural
must
be
attended
with
sutable
influences
from
God
;
so
the
Scripture
is
clear
,
That
1.
God
can
serve
a
sort
of
law-inhibition
upon
all
creatures
,
that
they
act
not
;
and
what
he
takes
from
them
,
except
the
withdrawing
of
his
own
influences
,
we
know
not
;
Job
9.
7.
He
commandeth
the
Sun
and
it
riseth
not
,
and
sealeth
up
the
Stars
.
Psal.
106.
9.
He
rebuked
the
red
Sea
also
,
and
it
was
dried
up
.
God
,
by
the
interposition
of
the
faith
of
his
own
,
will
not
have
strong
walls
to
stand
,
Heb.
11.
30.
but
they
must
fall
;
nor
Lions
to
eat
the
prey
,
Verse
33.
nor
a
violent
fire
to
burn
,
nor
the
sword
to
devour
,
34.
As
2.
They
act
at
his
command
,
Psal.
78.
26.
He
caused
the
East
wind
to
blow
in
the
Heavens
,
and
by
his
power
he
brought
in
the
South
wind
;
whether
this
be
by
a
strong
terminating
influence
,
Divers
write
,
and
assert
,
there
is
not
such
a
thing
imaginable
as
the
Lord
's
invincible
predetermination
of
second
causes
;
but
it
s
but
a
simple
denial
of
the
conclusion
.
Let
any
man
show
me
how
the
Lord
's
soveraign
dominion
in
procuring
all
the
actings
of
Angels
,
and
Men
,
and
of
natural
causes
to
be
,
or
not
to
be
as
pleaseth
the
Soveraign
Lord
,
who
doth
what
he
will
in
Heaven
and
Earth
,
can
stand
unhurt
,
(
and
stand
it
must
)
if
ye
remove
the
Lords
insuperable
predeterminating
thereof
,
or
some
act
like
this
by
which
all
must
come
to
passe
or
not
come
to
passe
,
as
holy
Soveraignity
will
,
and
I
shall
be
silent
;
the
arguments
for
his
Dominion
being
answered
according
to
Scripture
and
sound
reason
disp.
Scholas
.
de
providentia
.
Exercit.
apolo
.
pro
gratai
divian
.
Christs
dying
and
drawing
.
which
displeaseth
adversaries
of
grace
and
providence
,
or
some
other
way
,
we
contend
not
for
words
;
but
if
the
Scripture
hold
forth
,
as
it
doth
,
that
the
Lord
by
his
strong
and
invincible
dominion
doth
indeclinably
,
and
without
any
possible
failing
bring
forth
his
decreed
effect
,
some
impulsion
of
God
immanent
,
transient
,
or
mixed
,
which
is
terminate
upon
all
second
causes
there
must
be
;
for
as
he
can
and
doth
hinder
naturall
causes
to
work
,
as
the
Sunne
to
move
towards
his
down-going
,
Josh.
12.
13.
Isa.
38.
8.
the
Lyon
to
eat
the
man
,
whereas
he
did
fear
the
ass
,
1
Kings
13.
28.
so
he
is
the
father
and
cause
of
all
things
that
fall
out
,
Job
38.
28.
Hath
the
rain
a
father
,
or
who
hath
begotten
the
drops
of
dew
?
29.
Out
of
whose
womb
came
the
yce
?
and
the
hoary-frost
of
Heaven
,
who
hath
gendered
it
?
31.
Canst
thou
bind
the
sweet
influences
of
the
Pleiades
?
or
loose
the
bands
of
Orion
?
This
teacheth
that
Job
cannot
,
nor
can
any
creature
at
his
nod
;
but
the
Lord
can
,
and
he
onely
binds
up
or
le
ts
out
the
influences
of
Pleiades
,
the
starres
which
rise
in
the
Spring
,
and
bring
forth
flowers
and
hearbs
;
and
orders
the
course
of
Orion
which
bringeth
Winter
;
and
order
the
starres
that
rise
in
the
South
,
and
in
the
North.
34.
Canst
thou
lift
up
thy
voice
to
the
clouds
,
that
abundance
of
waters
may
cover
thee
?
See
his
actings
.
3.
His
influences
are
in
things
small
,
as
in
the
falling
of
a
Sparrow
to
the
earth
;
not
one
hair
of
the
head
but
it
is
numbred
by
him
,
Luke
21.
18.
Matth.
10.
29
,
30
,
31.
Not
a
gourd
groweth
,
nor
a
worm
eats
it
,
but
at
his
command
.
Jonah
.
4.
6
,
7.
Amos
4.
7
,
8
,
9.
Joel
1.
1
,
2
,
3
,
4.
Psal.
105.
29
,
30
,
31
,
32
,
33.
&c.
he
hath
an
hand
in
the
bird-nests
building
.
Psal.
104.
17
,
18.
And
4.
The
actings
of
the
Lord
are
in
great
things
,
as
the
translation
of
Kingdoms
,
Dominions
,
and
Thrones
,
Dan.
4.
32.
Jer.
27.
5
,
6
,
7.
In
all
the
rises
and
fallings
of
Princes
,
the
Starres
of
whatever
magnitude
,
Isa.
40.
21.
1
Sam.
2.
7
,
8.
Psalm
.
76.
12.
5.
His
actings
are
in
matter
of
lots
that
seem
to
be
ruled
by
fortune
and
chance
.
Prov.
16.
33.
Genes.
49.
Deut.
33.
compared
with
Josh.
14.
1
,
2
,
3.
6.
Especially
in
bowing
the
free
will
,
and
determining
all
the
actions
of
evil
angels
.
1
Kings
22.
21
,
22
,
23.
Job
1.
6
,
7
,
8.
Job
2.
1
,
2
,
3.
Gen.
3.
1
,
2
,
3
,
4
,
5.
Matth.
8.
29
,
30
,
31.
and
good
,
Luke
2.
9
,
13.
Matth.
28.
1
,
2
,
3.
Acts
1.
20.
2
Thes.
1.
7.
leading
and
determining
the
free
will
of
all
men
,
the
King
,
Prov.
21.
1.
the
Prince
,
Gen.
43.
13.
Esther
4.
16
,
17.
compared
with
Chap.
5.
&
2.
c.
7.
2
,
3.
he
graciously
enclines
the
will
and
hearts
of
men
,
Deut.
30.
6.
Jer.
32.
39
,
40.
Ezek.
36.
27.
as
the
Saints
pray
,
Psal.
119.
33
,
34
,
36
,
88.
Psal.
86.
11.
Cant.
1.
&
4.
He
hardneth
the
heart
,
and
blinds
the
mind
,
as
in
his
judgement
he
pleaseth
,
Job
12.
16.
Ezek.
14.
9.
Exod.
14.
8.
Deut.
Infinite
almost
influences
of
God
.
2.
30.
2
Sam.
12.
11
,
12.
Esay
6.
9
,
10.
Matth.
13.
14
,
15.
John
12.
37
,
38
,
39
,
40.
Rom.
1.
24
,
25
,
26
,
27
,
28.
Rom.
11.
8.
And
many
such
things
are
with
him
,
the
more
spiritually
minded
any
is
,
the
more
bent
is
the
heart
to
follow
and
eye
God
in
all
his
actings
;
and
he
shall
see
how
wise
in
heart
the
steeresman
is
,
who
watcheth
at
the
helm
;
and
it
shall
appeare
what
precious
thoughts
take
up
the
believer
,
who
sees
such
millions
and
numberless
numbers
of
influences
with
all
the
drops
of
rain
,
hail
,
dew
falling
between
the
creation
and
the
dissolving
of
the
world
:
all
which
he
binds
in
his
garment
,
Prov.
30.
2.
and
what
numbers
of
influences
he
joyns
to
all
the
blasts
of
winds
and
storms
which
he
gathers
in
is
fists
,
ibid.
what
influences
of
the
Almighty
must
there
be
at
all
the
actings
,
stirrings
,
and
motions
of
Angels
in
Heaven
,
of
damned
spirits
,
of
men
,
elect
and
reprobate
,
of
birds
,
beasts
,
creeping
things
,
fishes
,
in
the
wise
connection
of
all
these
with
the
Lords
intended
end
?
And
if
this
be
observed
,
suppose
the
body
of
the
Heavens
,
which
in
its
wide
bosome
contains
all
,
were
broken
and
fell
down
in
many
thousand
pieces
,
Faith
in
the
infinite
wisdome
,
goodnesse
and
power
of
God
will
bid
the
believer
be
silent
,
and
sleep
and
hope
within
his
own
garment
.
God
excellently
rules
all
;
the
best
of
created
things
next
to
that
precious
thing
Christ
man
,
is
the
Church
,
and
the
Lord
will
specially
care
for
that
,
and
for
me
among
the
rest
.
3.
No
doubt
we
are
brutish
and
look
to
all
the
stirrings
with
much
Atheisme
and
little
faith
,
as
if
all
stirrings
in
Nature
,
We
look
not
spiritually
on
influences
.
Societies
and
Kingdoms
,
were
set
on
work
by
the
sway
of
Nature
,
and
blind
Fortune
,
without
God
,
as
a
wheel
rolling
about
with
the
mighty
violence
of
a
strong
arm
,
moves
a
long
time
,
after
the
arm
of
the
mover
is
removed
:
Or
suppose
a
pair
of
Charet-wheels
were
letten
loose
in
the
top
of
a
huge
Mountain
,
and
should
move
down
some
hundred
thousands
of
Millions
of
miles
for
hundreds
of
years
after
the
man
who
set
them
first
a
work
,
were
dead
;
So
we
fools
believe
that
God
gave
a
mighty
strong
shake
or
some
Omnipotent
impulsion
to
all
causes
natural
,
free
and
contingent
,
to
Heaven
and
Earth
,
Sea
and
Land
,
to
all
Creatures
in
them
,
Angels
and
Men
,
and
did
bid
them
be
a
going
;
for
he
must
sleep
,
and
could
not
actually
stir
them
any
more
.
Nor
can
we
see
God
in
all
,
and
that
he
contrived
this
,
that
one
should
rise
early
and
eat
the
bread
of
sorrow
,
and
yet
be
poor
:
another
should
be
wise
admirably
,
and
want
bread
;
another
fight
valiantly
and
be
foiled
,
and
a
man
run
swiftly
,
and
lose
the
race
.
Psal.
127.
1
,
2
,
3.
Eccles.
9.
11.
and
that
much
sowing
,
hath
little
reaping
,
Hag.
1.
6.
for
Hab.
2.
13.
Behold
is
it
not
of
the
Lord
of
hosts
that
the
people
should
labour
in
the
very
fire
,
and
the
people
shall
weary
themselves
for
very
vanity
?
Chaldaea
doth
sweat
and
pine
her self
for
the
very
wind
and
nothing
:
We
see
not
that
nature
miscarries
and
parts
with
child
,
when
his
good
providence
who
rules
all
is
not
Mid-wife
;
and
a
barren-womb
brings
forth
many
births
,
and
she
that
is
no
Mother
hath
a
rich
issue
,
when
soveraignity
pleases
;
this
is
my
faith
and
comfort
.
CHAP.
III.
Hence
to
descend
more
particularly
to
enquire
1.
What
influences
are
.
2.
Whenc●
they
come
.
3.
The
necessity
of
influences
.
4.
How
they
are
above
us
,
and
of
the
Soveraignty
of
him
who
best
ows
them
.
5.
What
we
may
doe
to
fetch
them
.
INfluences
are
acts
of
God
concurring
with
created
causes
under
him
,
What
influences
are
.
and
a
sort
of
continued
Creation
;
as
God
of
nothing
makes
all
things
,
so
in
his
providence
he
gives
a
day
to
all
borrowed
beings
,
in
their
being
preserved
by
him
,
and
they
are
the
Lords
debtors
,
in
being
acted
by
him
,
or
then
they
could
not
stir
nor
move
.
2.
The
same
free
goodnesse
(
which
is
a
sort
of
grace
)
which
moved
God
to
create
the
Sun
and
give
it
being
,
so
also
●●ts
him
to
give
influences
to
the
motions
and
actings
of
the
Sun
;
the
end
that
moves
the
Man
to
make
the
Plough
and
the
Cart
,
moves
him
to
draw
the
Plough
and
driv●
the
Cart
by
Beasts
;
so
that
in
reference
to
the
end
,
there
is
deb●tum
quoddam
connaturale
,
some
connatural
dueness
of
influences
:
all
Creatures
are
dead
Cyphers
which
sig●ifie
nothing
,
Influences
of
God
are
suitable
to
Gods
end
.
except
the
influence
of
God
add
a
figure
to
them
;
and
they
lie
dead
,
if
he
stir
them
not
;
Some
Cows
let
not
down
their
Milk
but
to
their
own
Calves
;
and
the
Creatures
are
as
Pictures
and
Idols
who
let
out
no
Efficacy
,
no
Vertue
,
except
the
Lord
act
upon
them
;
Sometimes
the
Sea
ebbs
not
,
the
Wind
blows
not
,
the
Sun
shines
not
,
the
Fire
burns
not
,
because
this
influence
is
(
as
it
were
)
the
Charm
that
is
a
wanting
,
and
he
hath
a
sort
of
a
checklock
upon
all
second
causes
.
3.
Though
God
move
and
must
act
in
all
,
in
causes
natural
and
free
,
so
as
,
in
some
sense
,
he
must
concur
in
willing
and
nilling
;
Influences
of
God
for
nilling
and
willing
most
rare
and
excellent
.
yet
he
out
of
Soveraignty
of
grace
,
stands
more
aloofe
in
bestowing
influences
to
gracious
and
supernatural
nilling
and
willing
,
(
for
Predestination
and
free
Election
to
glory
here
hath
place
;
)
for
that
he
prepared
in
his
eternal
decree
;
so
many
outlettings
and
emanations
of
free
acts
of
grace
to
carry
to
glory
so
many
selected
Angels
and
Men
,
and
denyed
these
outgoings
of
free
love
to
others
,
he
intending
they
should
be
to
Angels
and
Men
,
both
their
grace
and
song
of
praise
;
he
hath
not
given
out
such
refined
influences
of
free
love
to
other
Creatures
,
to
the
motions
of
Sun
and
Moon
to
the
Seas
ebbing
and
flowing
.
4.
Q.
What
then
is
the
fountain
cause
of
gracious
influences
and
breathings
of
the
Spirit
?
Ans.
How
Christ
and
the
promised
Spirit
must
be
the
causes
of
gracious
influences
.
Sure
,
Jesus
Christ
must
be
the
meritorious
and
fountain
cause
of
such
influences
;
For
1.
We
suppose
that
Christ
is
the
head
of
the
elect
Angels
:
God
having
purposed
to
save
man
of
grace
,
he
gave
this
mighty
separating
influence
distinguishing
the
Standing
and
Elect
Angels
from
the
falling
and
reprobate
Angels
,
else
it
cannot
be
said
they
are
Elect
Angels
,
as
1
Tim.
5.
21.
nor
can
their
standing
be
of
free
grace
(
for
they
could
not
stand
,
except
the
Lord
had
chosen
them
to
stand
as
the
means
;
as
he
chose
them
to
glory
as
to
the
end
)
except
the
Lord
had
joyned
his
predeterminating
acting
to
cause
them
to
stand
,
and
reconciled
them
Colos.
1.
20.
to
himself
,
giving
to
them
medicinal
confirming
grace
that
they
never
should
be
sick
.
Now
the
Elect
Angels
are
the
special
Messengers
,
and
New
Covenant
Officers
,
mini●tring
Spirits
sent
forth
to
minister
for
them
who
shall
be
heirs
of
salvation
,
Heb.
1.
14.
And
the
Angels
Ezek.
1.
are
acted
in
all
their
motions
by
that
Jehovah
,
whose
glory
Isaiah
saw
,
Isa.
6.
1
,
2
,
3.
John
12.
37.
of
which
Jehovah
also
Ezekiel
1.
v.
28.
as
v.
12.
And
the
four
living
creatures
went
,
every
one
straight
forward
:
whither
the
Spirit
was
to
go
they
went
,
and
they
turned
not
when
they
went
.
And
also
verse
20.
They
are
then
rightly
called
the
Angels
of
the
Lord
Jesus
,
2
Thes.
1.
7.
for
they
cover
their
faces
(
it
is
no●
blushing
for
sin
)
and
their
feet
with
wings
,
Isa.
6.
while
they
stand
before
and
see
the
face
of
their
Soveraign
and
high
Master
;
and
so
its
clear
that
the
actings
of
special
and
supernatural
providence
toward
and
about
the
redeemed
Church
come
from
Christ
,
as
head
of
Angels
,
and
as
the
heir
of
all
things
,
who
makes
all
things
new
,
Heb.
1.
2
,
3.
Rev.
21.
5.
and
who
works
with
the
father
,
Joh.
5.
17.
in
a
new-covenant
providence
to
make
new
Heavens
and
new
Earth
,
and
to
act
all
for
the
elects
sake
,
Colos.
1.
16.
17.
yea
and
this
Spirit
at
whose
direction
,
the
living
creatures
move
and
rest
,
come
and
go
,
Zech.
1.
12
,
20.
is
the
same
spirit
promised
and
sent
by
Christ
,
John
16.
7
,
13
,
14.
of
which
Christ
,
he
shall
receive
of
mine
and
give
it
to
you
:
by
the
influences
of
this
Spirit
sent
by
Christ
,
are
the
Redeemed
led
,
Rom.
8.
14.
directed
Acts
16.
6
,
9
,
10
,
14.
sealed
and
confirmed
Eph.
4.
30.
having
received
the
earnest
of
the
Spirit
,
2
Cor.
1.
22.
taught
,
guided
,
&
the
Word
made
effectual
,
John
16.
13.
convinced
of
sin
,
and
throughly
rebuked
,
vers.
7
,
8
,
9.
comforted
,
Joh.
14.
16.
and
the
memory
sanctified
and
quickned
to
remember
necessary
truths
,
Joh.
14.
26.
and
the
whole
man
made
able
by
the
anointing
for
all
things
,
1
John
2.
20
,
27.
Hence
these
influences
of
grace
are
from
the
spirit
,
not
as
from
the
third
person
of
the
blessed
Trinity
simply
;
for
so
the
spirit
is
the
power
of
God
,
sometimes
as
Judge
sitting
,
and
by
a
Judicial
power
,
making
tormenting
convictions
dreadfully
effectual
upon
the
consciences
of
Divels
,
Matth.
8.
29.
Luke
4.
34
,
35.
of
which
the
chains
of
darknesse
may
be
a
part
,
2
Pet.
2.
4.
Jude
v.
6.
as
also
neither
from
the
spirit
,
as
the
power
of
God
Creator
,
Job
26.
13.
Job
32.
8.
in
making
and
governing
all
,
Psal.
104.
30.
but
from
the
Spirit
,
as
the
fruit
and
purchase
of
Christs
death
and
merits
;
and
as
saving
grace
is
from
Christ
the
fountain
,
so
also
the
saving
influences
of
Christ
as
Mediator
,
and
of
stirring
us
up
to
will
and
do
,
Phil.
2.
13.
and
to
stand
and
persevere
in
the
state
of
grace
,
must
be
dispensed
covenant
ways
,
Jerem.
32.
3
,
37
,
38
,
39
,
40.
Isa.
59.
20
,
21.
Isa.
54.
10
,
11
,
12.
by
his
bloud
.
So
Christ
speaketh
to
the
spirit
,
Cant.
4.
16.
Stir
up
thou
North
wind
,
come
forth
thou
South
,
blow
upon
my
garden
,
that
the
spice
thereof
may
flow
out
.
Where
Christ
commands
influences
of
the
spirit
of
the
North
and
South
wind
,
though
of
contrary
qualities
,
of
cold
and
heat
,
moist
and
dry
;
both
in
sharp
rebukes
,
and
sweet
consolations
,
to
fall
upon
his
Church
and
garden
;
and
it
is
his
desire
,
as
Spouse
and
Mediator
,
that
the
Spirit
breath
upon
,
and
make
efficacious
the
word
,
otherwise
there
is
but
deadnesse
,
Ezech.
37.
9.
Come
from
the
four
winds
,
O
wind
,
How
upon
these
slain
,
that
they
may
live
.
John
3.
8.
And
the
flowing
of
the
spices
,
is
the
souls
being
quickned
,
revived
,
comforted
,
and
the
graces
increased
by
the
breathings
of
the
spirit
.
Hence
1.
the
fear
that
Christ
shall
be
wanting
in
bestowing
influences
,
We
are
to
believe
that
he
who
purchased
by
his
merit
the
habit
of
grace
,
shall
give
suitable
influences
,
and
to
fear
also
our
propension
to
fall
.
(
so
do
many
weak
ones
)
is
a
broken
half
faith
,
looking
upon
Christ
as
half
a
Saviour
;
what
?
he
that
died
to
purchase
the
spirit
,
shall
he
not
carry
on
the
work
of
redemption
,
by
applying
it
,
and
carrying
on
of
what
he
hath
begun
?
Indeed
among
men
,
he
who
made
the
Ship
by
art
,
hath
neither
art
nor
power
to
command
wind
and
tide
for
sailing
,
for
they
are
done
by
diverse
powers
,
the
one
by
a
created
,
the
other
by
an
uncreated
power
;
but
here
the
same
merit
of
bloud
which
purchased
grace
habitual
,
did
also
make
due
and
connatural
(
in
its
own
kind
)
actual
influences
of
saving
grace
to
carry
on
the
work
;
hence
a
case
of
Christian
and
supernatural
prudence
,
it
is
so
to
fear
our
own
sinful
weaknesse
,
and
to
be
humbled
and
cast
down
for
our
propension
to
fall
away
,
as
to
believe
that
constant
and
everlasting
love
shall
work
to
will
and
to
do
to
the
end
:
Then
1.
tormenting
Popish
fear
,
Ah
I
shall
,
I
may
fall
away
.
(
2.
)
And
the
weak
practical
doubting
of
this
,
it
may
be
,
I
shall
perish
,
I
cannot
stand
out
.
And
3.
the
law
,
spirit
of
bondage
,
I
cannot
be
saved
,
who
am
so
sinfully
weak
and
wicked
,
have
all
three
this
,
in
commune
;
an
undervaluing
of
the
power
of
the
free
love
,
and
an
overvaluing
of
the
strength
of
corruption
;
as
if
wickednesse
,
and
he
that
in
the
world
,
were
greater
then
he
that
is
in
these
who
are
born
of
God
,
1
John
4.
4.
and
stronger
then
grace
;
for
its
natural
to
be
of
that
opinion
,
that
grace
worketh
not
irresistibly
,
prevailingly
,
and
with
all
might
,
according
to
his
glorious
power
.
Collos.
1.
11.
and
according
to
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
exceeding
great
power
,
by
which
he
raised
Christ
from
the
dead
,
Ephes.
1
:
18
,
19.
and
so
while
legally
we
distrust
and
fear
our
own
weaknesse
,
we
do
unbelievingly
doubt
of
the
mighty
power
of
grace
,
though
we
see
it
not
;
for
to
see
unbelief
,
(
it
is
so
spiritual
a
sin
)
is
almost
to
overcome
it
;
among
all
sins
it
is
most
invisible
,
and
best
seen
with
the
light
of
the
Spirit
;
faith
sees
well
unbelief
,
but
unbelief
can
neither
see
faith
nor
it self
.
2.
There
is
required
of
believers
the
exercise
of
faith
,
in
laying
hold
on
the
promises
of
actual
influences
from
Christ
the
Mediator
.
The
promise
of
influences
in
Christ
.
John
15.
2.
Every
branch
that
leareth
fruit
(
in
me
,
for
that
must
be
repeated
)
the
Father
purgeth
it
,
that
it
may
bring
forth
more
fruit
.
He
that
abideth
in
me
,
and
I
in
him
,
the
same
bringeth
forth
much
fruit
.
Ephes.
1.
3.
Blessed
be
God
,
who
hath
blessed
us
with
all
spiritual
blessings
in
heavenly
places
,
in
Chri●t
;
but
to
cause
us
will
,
and
do
,
is
a
spiritual
blessing
.
Ephes.
2.
13.
But
now
in
Christ
Jesus
,
ye
who
sometimes
were
far
off
,
are
made
neer
(
not
by
Redemption
only
,
but
actual
believing
)
in
the
bloud
of
Christ
.
2.
Ephes.
6.
18.
Praying
always
with
all
prayer
and
supplication
in
the
spirit
.
By
the
influences
of
that
spirit
,
whom
Christ
sent
in
his
own
name
,
John
14.
26.
3.
If
the
spirit
glorifie
Christ
by
receiving
of
Christ
,
and
shewing
it
to
Christs
own
Disciples
,
John
16.
14.
then
all
the
influences
of
the
spirit
in
acts
gracious
,
when
the
spirit
teacheth
,
and
bringeth
to
remembrance
all
things
,
John
14.
26.
convinceth
of
sin
,
John
16.
8.
guideth
and
leadeth
,
John
16.
13.
Rom.
8.
14.
mortifieth
,
Rom.
8.
13.
quickneth
,
Rom.
8.
10
,
11.
comforteth
,
and
sealeth
,
and
confirmeth
.
John
14.
16.
Ephes.
4.
30.
2
Cor.
1.
22.
must
be
done
by
influences
of
the
spirit
,
received
from
Christ
.
For
(
saith
Christ
)
He
shall
receive
of
mine
.
Heb.
13.
13.
By
Christ
therefore
let
us
offer
to
God
the
sacrifice
of
praise
continually
.
4.
Also
what
we
suit
from
God
in
the
name
of
Christ
,
that
we
suit
from
Christs
merits
and
death
.
But
we
ask
all
which
we
ask
in
Christs
name
,
John
14.
14.
John
15.
17.
And
therefore
do
obtain
from
God
,
for
Christs
sake
and
the
merits
of
his
death
,
the
inclining
of
the
heart
to
his
testimonies
,
to
be
led
in
his
way
,
not
to
be
led
into
temptations
;
to
persevere
to
the
end
,
to
be
taught
his
way
,
and
if
there
were
any
grace
,
such
as
all
gracious
influences
are
,
which
comes
not
from
Christ
,
in
whom
it
is
,
and
from
whose
fulnesse
it
is
,
it
must
be
referred
to
another
cause
then
to
Christ
.
5.
All
the
promises
are
yea
and
amen
in
Christ
,
2
Cor.
1.
and
so
must
the
promise
of
perseverance
be
,
Jer.
31.
39
,
40.
Isa.
54.
10.
Isa.
59.
21.
and
so
the
promise
of
influences
of
grace
to
persevere
.
6.
Christs
undertaking
as
High
Priest
,
Advocate
,
and
Intercessor
,
is
to
carry
on
,
and
perfect
as
Mediator
,
all
that
are
given
to
him
of
the
Father
,
and
to
lose
none
,
but
to
raise
them
up
at
the
last
day
,
and
to
give
them
life
eternal
,
John
17.
1
,
2.
&
11.
12.
John
6.
37
,
38
,
39
,
40.
1
Cor.
1.
7
,
8.
1
John
2.
1
,
2.
Heb.
7.
22
,
23
,
24
,
25.
Heb.
9.
13
,
14
,
15
,
16
,
17
,
24
,
25
,
26
,
27
,
28.
Heb.
10.
10.
John
14.
16.
Luke
22.
31
,
32.
Rev.
8.
3
,
4
,
5.
7.
Christ
as
head
by
the
influence
of
life
and
saving
grace
,
acts
upon
all
the
members
,
by
quickening
them
to
will
and
to
doe
,
Ephes.
4.
16.
Eph.
2.
21
,
22.
Eph.
1.
21.
&
22.
Eph.
2.
1
,
2
,
3
,
4
,
5.
8.
Christ
as
King
gives
repentance
and
remission
,
Acts
5.
31
,
32.
Then
must
he
by
that
power
royal
give
influences
to
acts
of
repentance
and
of
faith
.
9.
As
Prophet
he
opens
the
heart
to
understand
the
Scriptures
,
Luke
24.
45.
Act.
9.
17.
and
so
must
give
influences
for
that
effect
.
Hence
are
we
to
look
for
the
watering
of
the
garden
of
red
wine
every
moment
,
from
Christ
the
fountain
of
life
,
and
to
know
that
we
should
wither
from
the
root
,
if
Christ
,
withdraw
his
influence
;
and
so
grace
puts
us
under
a
necessity
of
grace
,
to
carry
on
the
work
of
salvation
.
2.
Yea
it
is
to
believe
Christ
is
but
an
imperfect
and
half
a
Saviour
,
and
wanting
in
his
Office
,
if
we
doubt
he
shall
give
influences
to
perfect
to
the
end
what
he
hath
begun
;
then
branches
out
of
Christ
,
and
cut
off
from
him
,
must
wither
.
1.
Make
sure
union
with
the
Vine-tree
,
if
you
would
be
sure
of
growing
to
the
end
.
2.
Know
the
way
to
the
well
of
life
,
be
much
with
Christ
,
and
lie
,
and
be
neer
to
the
well
,
if
you
would
have
influences
every
moment
.
3.
The
most
glorious
and
shining
Professors
that
are
not
in
Christ
,
shall
turn
Apostates
;
a
plant
above
the
earth
,
with
borrowed
earth
on
the
top
of
an
house
,
may
grow
for
a
short
space
,
but
shall
wither
.
4.
Heathen
influences
from
a
Creator
without
Christ
shall
not
bear
you
out
;
the
vertues
of
Tully
,
of
Seneca
,
Regulus
,
are
of
that
nature
that
they
may
dry
up
.
5.
Yea
,
weak
Believers
,
doubting
that
Christ
shall
give
influences
to
work
in
you
to
will
and
to
doe
,
is
1.
To
question
whether
Christ
shall
faithfully
acquit
himself
in
the
duty
of
his
Office
;
for
by
office
he
conferrs
influences
.
2.
It
s
to
question
his
nature
,
whether
the
Head
shall
inlive
its
members
.
CHAP.
IV.
The
necessity
of
influences
of
Grace
.
Of
the
Soveraignty
of
God
in
dispensing
influences
.
IT
is
easie
to
determine
that
there
is
a
sort
of
necessity
of
the
Lords
bestowing
influences
upon
all
natural
causes
,
of
this
before
.
In
so
far
as
willing
and
nilling
are
acts
of
second
causes
in
the
same
sphere
with
natural
causes
;
there
seems
to
be
no
more
reason
for
denying
influences
to
nilling
and
willing
simply
,
Necessity
of
influences
.
yea
or
for
literal
hearing
and
praying
,
then
for
plowing
and
sowing
,
except
that
here
God
acts
in
a
dreadful
way
of
Justice
,
toward
Pharaoh
and
other
reprobates
,
in
leaving
them
to
the
actings
of
their
own
heart
;
only
it
may
be
said
,
that
God
finding
his
child
under
deadness
,
and
acting
in
a
dead
and
literal
way
,
as
he
hath
bowels
of
compassion
toward
his
chosen
,
under
the
evil
of
sin
,
that
are
ready
to
be
drowned
,
he
joynes
his
help
of
influences
,
seeing
his
own
goe
about
duties
with
wrestling
and
pain
,
since
he
knows
some
one
way
or
other
they
must
be
over
the
water
,
and
helped
,
otherwise
they
cannot
stir
.
2.
As
there
are
some
saving
graces
from
the
Mediator
,
so
must
there
be
some
mediatory
influences
bestowed
covenant
wayes
upon
the
chosen
of
God
.
But
1.
Free
goodness
,
and
not
natural
necessity
,
made
the
world
;
and
that
same
freedome
intervenes
,
in
continuing
,
being
and
acting
in
creatures
,
which
act
by
nature
.
Fire
casteth
heat
,
the
Sun
light
and
influences
,
the
Sea
ebeth
and
floweth
by
nature
;
yet
there
must
also
be
a
free
new
commission
sealed
from
eternity
,
to
every
acting
of
nature
;
he
commandeth
the
Sun
,
and
it
riseth
not
;
forbideth
the
fire
to
cast
out
heat
,
and
it
obeyeth
,
Job
9.
7.
Heb.
11.
34.
Dan.
3.
27.
and
it
is
an
obliging
and
an
indearing
of
the
heart
to
God
,
Reasons
of
renewed
influences
.
to
come
dayly
under
new
debt
,
and
multiplied
free
gifts
,
and
it
renews
acts
of
love
in
us
,
as
fresh
actings
of
salvation
flow
:
whether
it
be
new
deliverances
,
Psal.
18.
1
,
2
,
6
,
7.
Psal.
116.
1
,
2
,
3
,
4.
or
new
acts
of
keeping
faith
from
drying
up
in
the
fire
,
1
Pet.
1.
3
,
4.
so
as
you
being
tried
as
gold
,
verse
8.
y●
love
having
not
seen
him
.
2.
It
extracts
acts
of
praying
,
sense
of
spiritual
slownesse
seems
to
pray
,
Cant.
1.
4.
Draw
me
,
we
will
run
;
and
sense
of
spiritual
dulnesse
,
Psal.
119.
33.
Teach
me
,
O
Lord
,
the
way
of
thy
statutes
.
3.
Hence
comes
humble
relying
upon
God
,
when
faith
is
put
to
believe
that
at
every
stirring
of
the
members
,
and
at
every
lifting
of
the
foot
,
for
a
new
step
,
the
head
must
stir
in
heaven
,
and
let
down
new
influences
of
life
;
and
the
bottles
of
Heaven
,
and
well
of
life
,
must
let
down
new
flowings
of
rain
,
every
moment
,
upon
the
withered
garden
;
if
as
much
rain
fell
in
one
day
,
as
would
suffice
the
earth
for
seven
years
,
and
a
man
might
eat
so
much
at
one
meal
,
as
he
should
neither
be
hungry
nor
thirsty
for
five
years
,
there
should
not
be
such
dayly
dependance
upon
new
influences
for
rain
and
dew
dayly
,
and
for
our
dayly
bread
this
day
.
We
can
but
(
4.
)
hence
,
but
believe
the
infinite
wisedome
of
the
Lord
,
who
well
knows
how
to
husband
and
steward
his
showres
;
for
in
the
man
Christ
they
are
continual
.
John
8.
29.
He
that
sent
me
is
with
me
,
the
Father
hath
not
left
me
alone
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
nor
dismissed
me
,
for
I
do
always
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
thing
that
please
him
:
When
ever
we
do
what
is
displeasing
to
God
,
the
Father
of
Christ
leaves
us
,
out
of
the
depth
of
his
soveraignty
of
dispensing
influences
.
Christ
was
never
so
morally
deserted
.
The
first
Adam
might
want
influences
,
the
second
cannot
.
1.
As
the
Lord
would
have
a
falling
law
-
Adam
,
to
whom
he
denied
influences
,
that
nature
might
be
nature
;
so
he
also
would
have
a
standing
and
never
sinning-Adam
,
that
grace
might
appear
to
be
grace
.
2.
Upon
supposition
that
the
second
Adam
is
God
man
,
it
was
impossible
but
the
man
Christ
,
in
all
his
actions
moral
should
want
influences
,
or
ever
sin
,
or
be
left
alone
of
the
Father
,
but
he
must
always
do
the
thing
that
pleaseth
the
Father
;
nor
is
there
any
murmuring
to
be
against
the
dispensation
of
deepest
wisdom
,
why
we
have
not
at
our
pleasure
influences
of
grace
,
that
we
should
never
sin
,
as
the
man
Christ
never
sinned
.
3.
Say
we
could
see
no
reason
,
the
thing
is
notire
;
the
Lord
acts
in
the
(
first
)
elect
Angels
,
that
they
never
sin
;
he
denied
in
the
first
fall
influences
to
the
reprobate
Angels
;
and
since
the
Lord
hath
condemned
them
,
and
tied
them
with
chains
of
darknesse
,
that
their
whole
actions
,
except
the
acts
of
intellectual
being
and
living
,
and
the
acts
of
knowing
,
believing
,
desiring
,
fearing
,
&c.
in
the
substance
of
the
act
,
should
be
only
moral
,
and
only
sin
in
all
the
substantial
circumstances
,
Satans
actions
always
destitute
of
influences
.
John
8.
44.
Satan
was
a
man-slayer
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
stood
not
in
the
truth
,
being
created
in
the
first
truth
,
adhering
to
God
,
1
John
3.
8.
the
Divel
sinned
from
the
beginning
:
hence
he
is
called
1
Peter
5.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
contrary
party
in
law
;
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
goes
about
like
a
roaring
Lion
,
seeking
whom
he
may
drink
over
.
So
that
though
there
be
in
men
actions
of
the
phansie
,
as
to
claw
the
head
,
rub
the
beard
,
actions
of
the
vegetative
life
,
to
grow
to
age
,
to
decline
in
old
age
;
senescere
,
pubescere
,
adolescere
,
that
are
under
no
Law
,
and
so
no
sins
;
yet
all
Satans
actions
are
moral
,
these
excepted
of
which
we
spoke
,
and
influences
to
moral
actions
,
granted
to
reprobate
men
,
as
to
gives
alms
,
to
go
and
hear
the
word
,
visit
the
sick
,
and
imprisoned
,
are
denied
to
Satan
.
Some
men
are
also
2.
Reprobate
to
good
works
,
Tit.
1.
16.
and
cannot
believe
:
and
here
is
soveraignty
that
God
works
in
some
vessels
of
mercy
to
will
and
to
do
,
not
in
others
.
3.
As
touching
the
measure
of
grace
,
and
the
degrees
of
saving
influences
,
the
Lord
walketh
in
a
latitude
of
freedome
,
all
men
have
not
alike
measure
of
saving
grace
and
faith
.
4.
His
freedome
shines
in
the
work
of
conversion
:
John
Baptist
is
filled
with
the
holy
Ghost
from
the
womb
,
Luke
1.
15.
but
(
2.
)
the
woman
of
Samaria
,
Matthew
,
Zachaeus
,
Magdalen
,
Abraham
,
Saul
,
go
on
in
a
wretched
state
of
nature
,
for
some
considerable
tract
of
years
,
and
then
are
visited
with
influences
of
life
;
and
(
3.
)
the
Thief
that
was
crucified
with
Christ
upon
the
Cross
,
in
his
outgoing
is
converted
,
and
not
till
then
;
How
God
withdraws
inf●uences
in
particular
acts
hic
&
nunc
,
and
yet
hath
promised
to
bestow
influences
on
the
regenerate
by
promise
.
except
the
soveraign
liberty
of
God
silence
us
,
no
other
reason
can
occur
of
these
things
to
mans
understanding
.
(
4.
)
In
the
Saints
this
liberty
is
clear
;
fewer
falls
in
Joseph
then
in
David
;
and
so
he
must
be
nearer
to
dayly
influences
to
the
one
,
then
the
other
.
So
the
Lord
left
Hezekiah
to
try
him
,
that
he
might
know
all
that
was
in
his
heart
,
2
Chron.
32.
31.
Thus
much
Noah
his
drunkennesse
,
Lot
his
incest
,
David
his
adultery
and
murdering
of
Vriah
,
Peter
his
denying
of
Christ
and
his
Judaizing
,
Gal.
2.
proclame
to
us
,
that
though
Saints
are
to
believe
perseverance
,
and
so
that
in
Christ
,
there
shall
be
furnished
to
them
out-lettings
of
life
from
the
fountain
to
bring
them
to
glory
,
as
touching
the
habitual
tract
of
their
journey
to
Heaven
;
yet
hath
the
Lord
reserved
a
liberty
hic
&
nunc
,
to
let
out
and
withdraw
influences
;
and
the
faith
of
believers
is
to
rest
upon
the
promise
upon
this
condition
,
that
they
fret
not
at
his
dispensation
,
who
by
sad
falls
on
Ice
and
slidery
way
must
correct
our
sinful
rashness
,
and
teach
children
godly
wariness
;
nor
is
there
any
thing
in
our
folly
to
be
seen
but
his
wisdome
.
(
5.
)
And
sinful
slips
in
us
,
and
freedome
of
withdrawing
in
the
Lord
,
bring
us
to
be
the
engaged
debtors
of
grace
;
The
Lord
acts
on
us
by
his
influences
,
but
we
act
not
on
him
.
and
this
sets
the
higher
price
upon
our
Advocate
's
intercession
;
when
we
sin
1
Joh.
2.
1
,
2.
his
withdrawings
usher
the
way
to
his
own
outlettings
of
grace
;
he
knows
how
to
dry
us
up
,
that
we
may
,
being
withered
,
come
under
the
debt
of
new
watering
;
more
of
this
hereafter
.
There
is
here
no
creating
of
clouds
or
rain
,
by
King
or
Husbandman
,
or
Hosts
of
men
;
the
Husbandmans
faith
and
prayer
in
extreme
drought
may
fetch
rain
:
but
we
have
,
in
these
actings
in
which
God
must
joyn
his
gracious
influence
,
no
real
influence
upon
the
Lord's
influences
;
the
Rose
acts
not
upon
the
Sun
by
influences
,
but
the
Sun
acts
upon
the
Rose
,
though
we
may
pray
for
influences
of
grace
.
Nor
can
tears
and
wrestling
extort
influences
,
when
the
Lord
is
upon
a●
act
of
declaring
his
soveraignty
in
trying
us
,
How
we
cannot
pray
away
desertion
and
the
trying
withdrawings
,
&
yet
are
we
to
pray
submissively
for
the
removal
of
desertion
,
and
are
to
pray
against
withdrawings
.
there
is
praying
,
and
yet
heaviness
and
dropping
away
of
soul
,
bids
on
,
and
the
Petitioner
remains
like
a
bottle
on
the
smoak
;
the
Glass
set
must
run
out
so
many
hours
;
ere
the
Sea
flow
again
,
the
Sea-man
weeps
and
prays
,
but
the
storm
continues
and
the
wind
hears
him
not
,
and
he
that
creates
the
wind
suspends
his
acting
.
God
hath
not
said
that
the
husband-man
may
pray
away
Winter
,
while
the
season
be
over
;
nor
that
the
Traveller
,
when
the
Sun
is
set
and
darkness
come
,
should
pray
away
the
night
,
while
the
hours
be
over
;
So
here
God
hath
fixed
a
time
for
a
winter
season
of
heaviness
and
trying
deadness
.
The
Lord's
mind
is
to
pray
for
the
right
melting
of
the
metal
,
and
not
for
the
quenching
and
removing
of
the
fire
,
he
must
do
his
work
;
its
wisdom
to
know
who
orders
our
prayers
,
and
to
pray
for
something
about
his
withdrawing
,
and
not
for
the
removal
of
the
withdrawing
it self
;
Paul
three
times
prays
2
Cor.
12.
for
the
removal
of
the
Messenger
of
Satan
:
But
prayer
stirs
not
right
then
in
all
points
;
he
should
have
prayed
for
sufficiency
of
grace
:
our
gracious
Lord
laying
aside
the
dross
of
our
prayer
,
hears
us
not
in
granting
what
we
suit
,
but
what
we
ought
to
suit
in
prayer
,
and
in
granting
what
we
suit
not
formally
,
but
what
the
Spirit
suits
internally
in
us
;
The
man
in
a
Feaver
cries
for
a
Drink
,
the
Physitian
forbids
to
give
him
drink
,
and
yet
gives
to
quench
the
thirst
some
other
thing
then
drink
;
so
the
sick
mans
suit
is
profitably
heard
.
Yet
my
meaning
is
not
,
that
the
Lord
cannot
,
or
will
not
at
all
take
off
an
arrestment
of
disertion
,
at
the
praying
of
his
children
,
the
Lord
cannot
repeal
that
,
Psal.
50.
15.
Call
upon
me
in
the
day
of
trouble
,
I
will
deliver
thee
,
and
thou
shalt
glorifie
me
;
therefore
he
repeals
it
not
under
withdrawings
,
which
are
amongst
the
greatest
of
such
troubles
as
put
us
to
call
upon
God
.
2.
Christ
under
the
Lord's
withdrawings
,
in
point
of
comfort
and
enjoyment
of
the
felt
favour
of
God
prayed
and
was
heard
,
Heb.
5.
7.
Matth.
26.
38
,
39.
Luke
22.
42
,
43.
therefore
by
the
like
he
doth
hear
us
in
such
a
case
;
I
fetch
the
Argument
a
proportion
;
for
Christ
in
whom
Satan
finds
nothing
,
is
not
capable
of
the
withdrawings
of
God
in
point
of
duty
.
If
any
say
it
was
Christ's
duty
always
to
rejoyce
in
God
,
I
answer
,
It
was
an
affirmative
Precept
which
did
not
oblige
the
man
Christ
actually
in
every
moment
of
time
;
and
in
radice
it
did
,
habitu
it
did
,
habitually
it
did
oblige
him
;
for
that
rejoyce
evermore
,
obligeth
not
ever
to
actual
rejoycing
,
but
to
a
savory
habit
of
rejoycing
;
nor
did
that
(
pray
continually
)
oblige
the
man
Christ
to
pray
actually
and
to
speak
to
God
,
when
he
was
preaching
and
speaking
to
men
,
at
one
time
;
nor
was
actually
rejoycing
in
God
physically
consistent
with
actual
sorrow
in
suffering
.
3.
The
praying
to
be
led
of
God
in
his
way
,
not
to
be
led
into
temptation
must
include
a
suit
that
God
would
send
influences
,
and
not
forsake
us
in
the
way
of
his
obedience
under
our
defections
:
therefore
there
is
need
of
a
special
submission
and
a
reserve
of
time
to
sail
when
his
flowings
set
the
soul
a
float
.
Hence
may
a
child
of
God
submit
to
his
deep
soveraignty
in
withdrawings
,
and
stoop
humbly
to
the
Lord
's
holy
decree
,
(
his
holy
will
be
done
upon
clay
)
and
yet
also
desire
presently
the
removal
of
sinful
deadness
,
and
pray
against
our
sinful
omission
which
necessarily
follows
upon
the
Lord's
withdrawing
,
and
we
are
to
nill
and
hate
sinning
,
which
results
from
the
withdrawing
;
therefore
both
pray
and
forget
that
ye
have
prayed
,
and
adore
soveraignty
.
Pray
under
withdrawing
for
influences
,
yet
trust
not
on
the
act
of
praying
;
and
though
he
still
withdraw
,
pray
,
but
without
fainting
under
,
and
fretting
against
soveraignty
.
The
habit
being
of
the
nature
of
a
power
cannot
actuate
itself
,
nor
can
we
actuate
and
make
use
of
the
power
of
grace
;
now
as
the
God
of
nature
is
he
in
whom
we
live
,
and
move
,
and
so
we
are
acted
by
him
in
our
natural
stirrings
;
so
in
Christ
Redeemer
Emanuel
in
whom
is
the
fulness
and
fountain
of
grace
we
live
spiritually
.
Neither
have
we
the
use
and
exercise
of
our
grace
in
our
own
hand
,
nor
can
we
believe
when
we
will
,
as
a
Musitian
can
sing
when
he
will
.
CHAP.
V.
Whether
or
not
the
Lord
's
withdrawing
of
his
influences
and
impressions
of
grace
doth
acquit
and
free
us
of
guiltiness
?
objections
removed
.
WE
are
not
a
little
slandered
by
Jesuits
and
Arminians
,
as
such
who
by
the
device
of
forbowing
and
predeterminating
influences
of
grace
,
do
destroy
the
nature
of
Free-will
and
voluntary
obedience
to
God
in
this
Argument
.
He
who
withdraws
such
an
influence
and
impression
of
grace
,
without
which
the
act
of
obedience
is
physically
impossible
,
he
is
the
cause
of
disobedience
,
and
he
renders
the
non-obeyer
guiltless
and
excusable
.
But
God
according
to
the
way
of
Calvin
and
his
,
withdraws
such
an
influence
and
impression
of
grace
,
because
without
his
impression
of
grace
,
its
impossible
physically
that
the
Will
can
be
bowed
to
obey
,
it
being
essentially
requisite
in
the
act
of
obedience
.
Therefore
God
must
be
the
cause
of
disobedience
by
this
,
and
render
the
non-obeyer
guiltless
and
excusable
.
Ans.
The
Lord
's
withdrawing
makes
not
the
holy
one
the
author
of
sin
nor
destroys
liberty
.
Though
my
dimness
could
not
lose
this
Argument
,
the
validity
and
power
of
the
grace
of
God
,
should
be
no
less
,
and
the
guiltiness
of
man
as
much
as
it
is
.
But
1.
He
who
withdraws
such
an
influence
and
impression
of
grace
,
from
the
reasonable
creature
,
constrained
,
compelled
,
and
unwilling
to
want
such
an
influence
;
he
is
the
cause
of
the
disobedience
,
and
rendreth
the
non-obeyer
guiltless
and
excusable
.
The
Proposition
in
that
sense
is
true
;
But
now
the
assumption
is
most
false
;
For
if
the
man
should
seek
and
desire
the
influence
of
God
in
that
very
act
,
and
the
Lord
deny
it
and
withdraw
it
violently
from
the
Will
,
as
if
the
Child
a
drowning
should
cry
to
the
Father
being
obliged
to
help
,
that
he
would
reach
help
,
and
the
Father
shall
refuse
,
then
is
the
Father
the
cause
of
the
Child's
drowning
;
and
so
should
the
holy
Lord
be
the
cause
of
our
disobedience
,
and
render
us
guiltless
and
excusable
if
he
were
obliged
not
to
withdraw
.
But
he
who
withdraws
his
influence
from
the
creature
,
who
in
the
same
act
of
wanting
,
is
most
willing
to
want
it
,
and
gives
in
the
same
act
of
disobedience
,
his
virtual
consent
to
the
same
withdrawing
,
he
is
the
cause
of
the
disobedience
of
the
act
,
and
renders
the
non-obeyer
guiltless
and
excusable
.
The
Proposition
in
this
sense
is
false
;
and
the
Assumption
true
.
God
so
withdraws
his
influence
that
in
the
same
act
,
the
man
is
unexcusably
willing
to
want
it
.
He
is
deservedly
cold
,
who
joyfully
and
willingly
yields
to
the
pulling
away
of
his
coat
;
Here
that
is
true
,
an
injury
is
not
done
to
a
man
who
receives
it
as
a
favour
:
Volenti
non
fit
injuria
;
as
is
clear
in
the
Lord
's
active
hardning
of
Pharaoh's
heart
,
Exod.
7.
3.
and
Pharaoh's
hardning
of
his
own
heart
,
Exod.
8.
15.
both
in
a
material
act
.
2.
He
who
withdraws
his
influence
,
in
the
same
moment
of
time
(
though
first
by
order
of
nature
)
from
the
creature
,
who
(
2.
)
The
cause
why
God
is
not
chargeable
with
the
act
of
disobedience
,
and
man
is
chargeable
.
is
willing
to
want
that
influence
;
and
(
3.
)
is
a
withdrawer
of
his
influence
by
no
obligation
at
all
to
give
it
;
he
is
the
cause
of
disobedience
.
The
Proposition
so
taken
,
is
false
;
Only
it
follows
,
that
the
withdrawing
of
the
influence
is
the
physical
cause
of
non-obedience
,
not
the
moral
cause
of
disobedience
.
For
1.
The
withdrawer
of
the
influence
is
under
no
obligation
by
any
binding
law
to
bestow
it
.
2.
The
man
that
wants
the
influence
is
willing
to
want
it
.
3.
The
man
is
obliged
,
who
so
wants
the
influence
by
an
expresly
binding
law
of
God
to
perform
the
act
commanded
,
and
to
abstain
from
the
contrary
act
forbidden
;
and
these
three
are
the
grounds
why
the
Lord
is
not
chargeable
with
the
act
of
disobedience
;
and
man
is
guilty
and
chargeable
therewith
.
Hence
man
is
the
culpable
cause
of
disobedience
;
and
he
never
wants
the
influence
of
God
,
but
his
own
sin
interpretatively
is
the
cause
.
The
withdrawing
of
Dew
and
Rain
is
the
cause
of
barrennesse
or
non-fertility
;
the
Lord
's
withdrawing
is
the
physical
cause
of
non-obedience
;
but
the
will
of
man
is
the
only
formal
,
vital
,
subjective
,
moral
,
and
(
as
it
were
)
the
material
cause
of
sin
;
yea
the
only
formal
and
efficient
cause
of
sin
.
Obj.
He
that
casts
away
his
coat
,
is
deservedly
cold
;
for
he
doth
it
against
deliberate
reason
,
How
we
interpretatively
yield
to
the
want
of
influences
of
grace
and
sin
formally
in
the
same
act
.
except
he
be
mad
,
or
in
an
extreme
distemper
of
body
;
But
no
man
refuseth
divine
influences
with
deliberate
reason
and
the
law
of
nature
.
2.
The
law
of
nature
lays
bands
upon
men
not
to
cast
away
their
cloaths
;
but
to
have
,
or
to
want
the
influences
of
God
,
falleth
under
no
command
of
God
laid
upon
man
.
3.
No
man
,
by
your
way
,
hath
the
influences
of
grace
in
his
own
power
to
receive
or
reject
them
,
as
he
that
casteth
away
his
garments
in
a
cold
day
,
hath
undeniably
such
a
power
.
Ans.
Every
comparison
in
some
thing
halteth
;
he
who
casts
away
his
coat
,
is
deservedly
cold
,
true
,
and
with
deliberate
reason
and
foolishly
so
doth
;
and
that
is
false
,
that
no
man
with
deliberate
reason
refuseth
divine
influences
;
For
willing
or
deliberate
yielding
to
the
sin
,
either
of
omission
,
or
of
commission
,
which
is
conjoyned
with
the
Lord
's
withdrawing
of
his
influences
,
is
both
our
formal
sinning
against
the
obligation
of
a
command
,
and
a
yielding
virtual
(
which
is
enough
to
make
up
guiltiness
)
to
the
want
of
divine
influences
.
2.
True
it
is
,
to
have
or
to
want
the
influence
of
God
,
falleth
under
no
command
of
God
laid
upon
man
,
as
a
man
is
by
the
law
of
nature
forbidden
to
cast
away
his
coat
in
a
cold
season
;
but
in
virtual
yielding
to
have
influences
of
God
,
conjoyned
with
doing
evil
,
and
in
virtual
yielding
to
want
influences
conjoyned
with
other
sins
of
omission
or
commission
,
we
sin
,
and
so
are
under
a
command
;
as
he
who
refuseth
a
Staff
,
or
a
stronger
man
to
lean
upon
in
going
thorow
a
water
,
is
guilty
of
drowning
himself
.
3.
Thus
far
we
are
deliberately
to
desire
influences
that
we
are
to
pray
for
them
;
Draw
me
,
Cant.
1.
4.
Lord
teach
me
,
Psal.
119.
33.
Open
mine
eyes
,
that
I
may
behold
the
wonders
of
thy
Law
,
ver.
18.
Incline
mine
heart
to
thy
testimonies
,
and
not
to
covetousness
,
v.
36.
As
we
are
obliged
to
have
a
new
heart
,
and
to
have
the
image
of
God
,
which
we
willingly
lost
in
Adam
,
and
to
be
renewed
in
the
spirit
of
our
mind
,
and
to
make
to
our selves
a
new
heart
,
and
are
commanded
so
to
doe
,
Ezech.
18
:
31.
Ephes.
4.
23.
and
yet
the
Lord
's
omnipotent
creating
of
a
new
heart
in
us
cannot
fall
under
a
Commandement
formally
obliging
us
to
create
in
our selves
a
new
heart
,
and
so
are
we
cammanded
consequently
to
have
the
breathings
and
influences
of
grace
.
1.
In
the
same
act
in
the
which
we
are
commanded
to
obey
.
2.
In
that
we
are
to
pray
for
,
and
to
desire
the
breathings
of
God
.
3.
In
that
there
is
a
promise
,
to
him
that
hath
it
shall
be
given
,
Matth.
25.
29.
Matth.
13.
12.
but
how
far
the
promise
extends
is
after
to
be
discussed
.
(
3.
)
As
touching
influences
natural
,
they
seem
to
be
common
to
free
and
voluntary
Agents
,
and
also
to
natural
causes
;
so
the
Lord
commandeth
the
Sun
to
rise
,
and
it
riseth
,
Psal.
104.
19.
and
he
commandeth
the
Sun
,
and
it
riseth
not
,
Job
9.
7.
it
rains
,
because
the
Lord
lifteth
up
his
voice
unto
the
clouds
,
Our
interpretative
wanting
of
influences
and
our
formal
sinning
in
the
same
act
,
further
clear'd
.
that
abundance
of
rain
may
come
;
he
sendeth
out
lightnings
,
Jerem.
14.
22.
Psal.
107.
33
,
34.
God
hunteth
the
prey
for
the
Lyon
,
and
gives
food
to
the
Raven
.
Job
38.
35.
36.
v.
41.
In
all
these
the
natural
cause
acts
,
and
yet
hath
not
in
its
power
the
influences
of
God
;
and
when
God
withdraws
his
influences
so
as
natural
causes
act
not
,
they
find
no
positive
violence
offered
to
restrain
them
,
or
by-way
of
any
positive
impediment
to
hinder
them
,
only
there
is
a
negative
withdrawing
of
influences
upon
the
Lord's
part
which
they
want
with
a
sort
of
natural
yielding
to
the
want
thereof
;
and
yet
they
have
and
keep
still
their
natural
power
to
act
,
actu
primo
,
as
the
first
cause
shall
set
them
on
work
:
And
the
very
like
may
be
said
of
moral
Agents
;
God
withdraws
his
influence
,
they
sin
,
but
find
no
positive
violence
comming
from
the
Lord
's
withdrawing
,
to
restrain
them
or
impose
upon
them
,
and
they
connaturally
and
with
a
virtual
willingness
yield
to
such
withdrawings
,
and
keep
an
inferiour
dominion
over
their
own
actings
.
Hence
1.
Moral
Agents
are
to
set
to
work
to
doe
duties
,
&
not
to
wait
upon
God's
acts
of
influences
;
but
they
are
to
act
,
as
if
the
influences
of
God
were
in
their
power
;
for
the
influence
from
Heaven
to
the
duty
belongs
to
God
,
(
he
does
not
lay
formal
commands
upon
us
to
have
,
or
to
want
his
influences
)
and
the
duty
is
ours
;
but
we
love
more
to
look
to
God
,
and
judge
anxiously
his
providence
of
withdrawing
of
influences
,
then
upon
our
own
duty
.
It
s
strange
:
I
judge
his
holy
withdrawings
,
and
not
my
own
sinful
omissions
.
2.
No
man
is
to
complain
of
the
Lord
's
withdrawing
of
influences
;
You
are
joyful
and
well
content
to
want
them
.
Men
put
out
their
own
eyes
and
yet
complain
God
hath
made
them
blind
:
Of
this
,
more
hereafter
.
But
this
Argument
may
be
retorted
,
The
soveraignty
of
God
is
destroy'd
by
Pelagians
to
the
end
they
may
exa't
mans
Free-will
.
and
unpossible
it
is
to
defend
the
Dominion
and
Soveraignty
of
God
by
these
Principles
;
so
if
it
be
not
in
the
dominion
and
soveraignty
of
God
to
procure
or
hinder
the
acts
of
final
obedience
or
disobedience
,
he
cannot
be
Master
of
salvation
,
and
of
the
certain
number
of
the
saved
;
but
the
free-will
of
man
must
be
absolute
ever
here
,
and
the
salvation
of
any
must
be
physically
impossible
to
the
soveraign
Lord
.
But
by
the
Adversaries
way
;
it
s
not
in
the
dominion
and
soveraignty
of
God
to
procure
,
or
to
hinder
the
acts
of
final
obedience
or
disobedience
of
any
;
but
it
must
be
absolutely
in
the
power
of
created
free-will
,
all
things
needful
to
be
done
,
both
upon
the
part
of
the
Lord's
Decree
,
and
of
the
Lord's
Influences
,
being
done
,
to
nill
or
will
,
obey
or
disobey
.
And
2.
its
in
the
power
of
created
free-will
to
doe
,
or
obey
,
and
to
refuse
,
or
disobey
.
And
3.
to
have
the
strongest
influences
of
God
in
its
dominion
and
created
power
,
or
to
want
them
.
4.
Created
freewill
first
stirs
and
concurs
,
by
order
of
nature
,
before
the
soveraign
Lord
joyn
his
influence
;
all
these
be
the
Principles
of
Pelagians
,
Jesuits
,
Arminians
;
so
shall
created
free-will
have
the
dominion
above
and
before
the
soveraign
Lord
of
all
the
acts
of
obedience
,
of
all
the
chosen
of
God
,
as
to
their
number
,
who
shall
be
saved
,
who
not
,
how
many
,
how
few
.
CHAP.
VI.
Q.
Whether
or
no
are
we
to
believe
,
pray
,
praise
,
read
,
confer
only
then
when
the
Spirit
actually
moves
us
to
believe
,
pray
,
praise
,
&c.
and
not
otherwise
?
1.
Duties
are
to
be
done
under
spiritual
withdrawings
.
2.
The
precept
and
the
influence
differ
.
3.
We
are
and
may
pray
at
fixed
hours
.
THe
Question
is
the
same
of
elicite
acts
,
Of
our
acts
and
spiritual
duties
under
the
spiritual
withdrawings
of
God
.
Something
of
the
state
of
the
question
.
of
love
,
fear
,
hope
,
faith
,
and
of
imperate
acts
of
praying
,
hearing
,
praising
;
only
the
difference
is
,
hardly
can
we
set
a
time
to
believing
;
the
object
sometime
wakens
us
,
Psal.
56.
3.
What
time
I
am
afraid
,
I
le
trust
in
thee
;
otherwise
that
binds
ever
,
which
is
,
Psal.
62.
8.
Trust
in
him
at
all
times
.
The
Lord
hath
more
fixed
a
time
for
praying
continually
,
and
for
praising
the
Lord
always
,
1
Thes.
5.
Psal.
146.
1.
2.
The
question
is
alike
in
all
actions
,
and
in
spiritual
and
supernatural
actions
;
as
whether
the
Husbandman
may
Plow
and
Sow
at
fit
seasons
,
or
only
when
the
Lord
the
cause
of
causes
joyns
his
influence
;
for
these
and
the
like
are
no
less
impossible
without
the
connatural
influences
of
God
,
then
the
acts
of
praying
,
believing
without
the
supernatural
influences
of
grace
.
Now
we
would
think
it
ridiculous
,
should
the
Husbandman
never
plow
but
only
when
he
is
disposed
to
plow
;
suppose
he
sleep
longer
in
the
morning
then
he
should
.
3.
The
actual
Influence
cannot
be
a
Rule
;
for
we
cannot
know
or
feel
the
actual
influence
of
God
,
Creator
,
or
of
Grace
,
but
only
when
we
are
aworking
.
4.
Our
inability
to
do
duties
,
when
the
Spirit
withdraws
,
looseth
us
not
from
a
moral
obligation
to
perform
the
duties
.
The
question
of
the
obligation
is
one
thing
,
and
the
question
of
ability
to
pray
is
another
;
for
Magus
yet
in
the
Gall
of
bitterness
,
is
under
the
obligation
of
a
Commandement
,
Acts
8.
22.
Repent
therefore
of
this
thy
wickedness
,
and
pray
God
,
if
perhaps
the
thoughts
of
thine
heart
may
be
forgiven
thee
;
And
in
a
state
of
nature
,
he
is
most
unable
and
so
far
more
indisposed
to
pray
and
repent
;
And
the
believing
Thessalonians
are
under
a
command
to
pray
continually
,
1
Thes.
5.
17.
to
praise
,
to
rejoyce
,
ver.
16.
18.
what
ever
their
indisposition
be
.
Now
though
the
man
fal'n
in
Adam
be
unable
to
keep
and
do
the
Law
,
and
natural
men
living
in
the
visible
Church
,
be
unable
&
indisposed
to
believe
in
Christ
and
to
pray
,
yet
except
we
say
that
such
are
under
neither
Law
nor
Gospel
,
we
cannot
say
that
men
,
because
of
their
wretched
estate
,
are
not
obliged
to
pray
,
believe
,
love
Christ
,
walk
with
God
.
Libertines
say
its
unlawful
and
a
taking
of
the
Name
of
God
in
vain
,
to
aym
at
praying
,
when
the
Spirit
withdraws
.
Suppose
we
could
not
reconcile
our
inability
and
our
indisposition
to
pray
,
nor
the
acting
of
strong
grace
and
of
weak
will
;
yet
when
God
hath
undeniably
commanded
duties
and
promised
in
the
new
Covenant
grace
,
and
gives
the
new
heart
,
and
the
habit
of
grace
,
no
man
hath
warrant
upon
the
account
of
the
Lord
's
denying
influence
to
abstain
from
duties
;
for
upon
the
same
account
one
might
cast
himself
in
the
Fire
,
and
another
in
the
Water
;
why
,
it
may
be
the
Lord
shall
deny
his
influence
to
the
fire
and
water
,
to
burn
or
consume
us
,
and
so
the
water
shall
not
overwhelme
me
,
nor
the
fire
consume
me
,
though
I
wickedly
cast
my self
in
fire
and
water
.
Now
what
Familists
and
Libertines
may
object
on
the
contrary
should
be
heard
.
Obj.
1.
We
are
never
to
take
the
Name
of
God
in
vain
,
but
to
pray
without
the
acting
of
the
Spirit
is
to
take
the
Name
of
God
in
vain
.
Ans.
The
Antecedent
is
true
;
we
are
never
to
take
the
Name
of
God
in
vain
,
nor
obliged
to
any
sin
:
but
the
Consequence
is
naught
;
therefore
we
are
not
to
pray
,
nor
obliged
to
pray
,
except
the
Spirit
either
by
disposition
facilitate
us
,
or
actually
move
us
;
For
the
disposition
or
actual
mo●ion
of
the
Spirit
,
is
neither
our
Rule
,
nor
a
part
of
our
rule
.
For
1.
The
command
to
pray
is
the
common
obligi●g
Rule
to
both
Elect
and
Reprobate
,
and
obligeth
all
equally
;
but
neither
the
spiritual
disposition
,
nor
the
saving
acting
of
the
Spirit
so
equal
to
all
is
our
Rule
.
2.
The
command
is
exposed
to
every
one
to
make
use
of
it
as
he
pleaseth
;
Aug.
Epist
.
89.
Jubet
Deus
continentiam
&
dat
continentia
:
Jubet
per
Legem
,
dat
per
Gratiam
;
jubet
per
Literam
,
dat
per
Spiritum
.
Differences
betwixt
the
command
and
the
influences
of
the
spirit
clear
that
it
is
not
formally
sin
to
pray
under
withdrawings
of
influences
of
grace
.
but
the
saving
acting
of
the
Spirit
is
not
in
every
mans
power
.
3.
The
command
is
a
Rule
and
Object
of
our
Faith
,
and
gives
me
not
strength
to
obey
;
but
the
heavenly
disposition
and
saving
acting
are
not
the
object
,
but
the
efficient
cause
which
addeth
strength
to
obey
:
the
command
craves
the
debt
;
its
true
,
its
impossible
to
pray
in
faith
without
the
acting
of
the
Spirit
;
it
follows
only
that
it
s
so
impossible
that
we
are
also
guilty
and
unexcusable
in
our
virtual
desiring
that
it
may
be
so
.
We
are
wounded
but
we
love
to
shed
our
own
bloud
.
As
also
in
the
Regenerate
there
is
never
an
utter
withdrawing
;
the
habit
of
grace
keeps
the
heart
warm
,
and
loves
to
be
blown
upon
and
stirred
,
even
under
actual
ceasing
of
breathings
.
Obj.
2.
When
there
is
an
utter
ceasing
of
the
spirit
,
it
would
appear
that
the
spirit
forbids
us
to
lift
at
his
work
,
until
the
Spirit
the
only
Master
of
work
be
there
himself
.
Ans.
One
of
the
three
is
ever
a
work
,
either
the
Father
is
waiting
till
the
Son
pray
,
John
14.
or
the
Son
is
commanding
the
breathings
of
the
Spirit
.
Vnder
the
ceasing
of
actual
breathing
we
are
to
stir
the
remainders
of
the
Seed
of
God
.
It
is
some
casual
work
that
the
sinner
is
the
passive
object
of
the
Spirit
;
there
is
never
an
utter
ceasing
of
the
Spirit
.
There
are
some
habitual
stirrings
of
the
Seed
of
God
under
the
ceasing
of
actual
influence
,
as
the
ripe
Apple
enclines
to
fall
off
the
Tree
when
there
is
no
shaking
of
it
;
the
Ship
is
a
mending
in
the
Shore
when
she
sails
not
:
and
if
it
were
no
more
,
but
one
of
the
three
is
a
working
about
a
Child
of
God
;
it
s
not
to
be
despised
;
For
who
knows
the
thoughts
of
Christ
and
his
pleading
in
Heaven
for
such
as
suffer
the
evil
of
affliction
for
Christ
?
And
if
a
believer
wrestle
under
deadnesse
,
Christ
much
more
is
a
work
to
help
a
more
spiritual
sufferer
,
to
wit
,
one
that
is
as
it
were
a
patient
under
sin
and
flesh
,
and
the
withdrawing
of
God
.
Obj.
3.
There
is
no
Commandment
in
the
New
Testament
for
the
doing
of
half
a
Duty
,
to
wit
,
to
pray
and
not
to
pray
in
Faith
,
and
Fervour
;
therefore
we
cannot
be
commanded
to
pray
,
when
the
Spirit
withdraws
his
influence
,
without
which
,
the
Duty
,
of
necessity
,
must
be
lame
and
broken
.
Ans.
It
follows
not
,
for
there
is
less
of
the
Gospel
in
the
command
as
a
command
;
for
,
in
either
Law-command
or
in
Gospel-precept
,
We
are
to
doe
our
part
in
duties
under
withdrawings
.
the
Lord
commands
whole
and
unbroken
obedience
;
and
in
it
God
seeks
somewhat
,
which
he
lost
in
Adam
,
which
we
are
obliged
to
doe
,
and
he
is
under
no
Law
to
give
us
grace
to
obey
;
And
as
is
said
,
we
are
willing
to
want
his
help
,
where
the
command
should
put
us
to
a
humble
missing
and
mourning
for
our
wants
,
and
a
distrusting
of
our
own
strength
,
and
a
weeping
over
our
broken
condition
,
and
a
high
prizing
of
our
surety
and
his
strength
.
2.
It
s
a
part
of
command
that
we
go
about
the
bulk
or
body
of
the
duty
,
and
gather
together
the
dry
bones
and
wait
humbly
until
he
command
the
Wind
and
Spirit
to
blow
on
them
,
and
we
sin
in
omitting
of
half
a
command
.
Obj.
4.
His
yoak
is
easie
,
and
his
Commandments
are
not
grievous
;
but
if
it
be
not
in
our
power
to
pray
,
when
he
withdraws
,
Grace
sweetens
duties
.
his
Commandments
shall
be
unpossible
and
his
yoak
heavy
.
Ans.
His
command
is
easie
by
the
grace
of
God
and
love
of
Christ
;
the
Wheels
move
sweetly
,
when
Grace
and
Love
oyls
the
Soul
;
and
yet
it
no
more
hinders
that
we
cannot
pray
,
when
he
withdraws
,
then
the
burning
of
the
Fire
,
and
the
rising
of
the
Sun
,
which
are
works
of
Nature
most
easie
and
sweet
,
are
possible
;
when
the
Lord
forbids
the
Fire
to
burn
,
and
the
Sun
to
rise
,
his
Gospel
commands
actu
primo
,
of
themselves
are
sweet
,
but
under
withdrawings
hard
and
legal
.
Obj.
5.
Praying
and
seeking
of
God
at
set
and
fixed
hours
were
not
lawful
;
For
if
we
cannot
pray
,
but
when
the
Spirit
moves
us
,
we
cannot
say
,
we
shall
pray
at
any
hour
:
for
we
cannot
tie
the
Spirit
's
joyning
to
our
hours
;
and
again
,
if
we
are
to
pray
at
any
hour
we
please
,
we
use
the
habit
of
grace
and
supplication
,
when
,
and
as
we
will
;
as
a
Musitian
may
sing
when
he
will
,
or
not
sing
.
Ans.
1.
We
have
not
any
question
now
about
religious
set
hours
,
such
as
the
morning
and
evening
Sacrifice
,
or
the
three
hours
of
prayer
used
by
David
,
Morning
,
Evening
,
and
at
Noon
,
Psal.
55.
17.
and
Daniel
chap.
6.
10
,
11.
Acts
3.
1.
Acts
10.
3
,
9
,
10.
and
the
godly
Jews
;
for
by
no
divine
Precept
are
we
tied
to
such
hours
.
Papists
abuse
the
Scripture
to
Canonick
hours
;
But
in
Christian
prudence
we
may
fix
a
time
to
reading
,
praying
,
conferring
on
the
Word
,
and
to
other
sacred
duties
;
yet
do
we
not
tie
the
Spirit
's
joyning
to
our
hour
;
the
man
Christ
set
a
night
apart
for
praying
;
and
so
did
Jacob
for
wrestling
by
tears
with
the
great
Angel
,
Genes
▪
32.
24.
Hos.
12.
3
,
4.
without
limitting
the
Spirit
in
his
influences
to
any
time
;
nor
yet
will
it
follow
that
we
use
the
habit
or
spirit
of
grace
and
supplication
,
when
we
will
;
for
sanctified
will
is
to
set
the
time
,
and
to
actuate
it self
by
the
habit
of
grace
;
And
the
same
Argument
shall
conclude
,
that
the
Husbandman
who
sets
a
time
for
plowing
and
sowing
,
must
limit
the
Lord
to
joyn
his
influences
:
For
except
the
Lord
build
the
house
,
they
labour
in
vain
,
who
build
it
;
though
they
set
days
to
the
hired
Masons
.
Except
the
Lord
keep
the
City
,
the
Watch-man
watcheth
but
in
vain
;
though
times
be
set
to
the
hired
Watchers
.
It
s
in
vain
to
rise
up
early
,
Psal.
127.
1
,
2.
and
it
s
as
impossible
to
plow
,
build
,
watch
,
rise
early
,
without
the
common
influence
of
God
the
first
cause
,
as
it
is
to
pray
in
Faith
without
the
special
breathing
of
the
Spirit
of
grace
.
Yet
Libertines
and
Antinomians
will
not
say
that
they
sin
in
setting
a
time
for
building
,
plowing
,
watching
;
these
seem
considerable
about
hours
of
praying
.
1.
Though
we
fix
an
hour
,
it
becomes
Faith
to
await
the
Angels
moving
of
the
water
,
and
when
the
Lord
adds
his
influences
to
step
in
and
joyn
our
strength
cheerfully
and
with
humble
praises
to
him
who
draws
.
2.
When
there
is
a
bentness
of
heart
such
a
day
or
such
a
fixed
hour
to
pray
,
build
not
too
much
upon
the
appointment
and
promises
of
our
own
heart
,
to
say
to
morrow
,
I
le
do
wonders
by
prayer
,
&
remove
mountains
.
1.
It
s
good
here
,
as
in
a
purpose
of
going
to
a
City
to
continue
there
a
year
,
and
buy
and
sell
and
get
gain
,
to
say
in
a
trembling
subordination
to
God
,
as
James
counselleth
chap.
4.
13
,
15.
If
the
Lord
will
,
we
shall
live
;
so
,
to
say
if
the
holy
soveraignty
of
grace
breath
fairly
and
strongly
,
I
le
do
well
in
praying
;
yet
not
I
,
but
his
grace
;
and
if
the
wind
of
the
Lord
blow
not
,
ah
I
cannot
sail
.
2.
As
in
the
case
of
James
his
Merchant
,
and
of
Peter's
undertaking
,
I
le
die
with
thee
,
rather
or
I
deny
thee
.
So
here
1.
The
man
sows
broad
hopes
upon
his
own
praying
,
and
the
harvest
is
thin
and
nothing
.
2.
Such
a
Preacher
shall
set
the
Ship
a
float
,
and
all
shall
be
well
,
if
such
an
Instrument
act
,
and
then
the
Lord
is
away
,
and
the
Reed
is
broken
,
and
the
Sea
flows
not
.
3.
At
the
Death
of
such
an
Eminent
Christian
,
O
there
must
be
strange
manifestations
;
and
the
poor
man
is
taken
away
under
a
cloud
,
and
in
a
huge
deal
of
darkness
.
The
faith
of
our
reposing
upon
our selves
and
the
creature
,
and
our
not
reposing
on
the
Lord
's
acting
in
us
to
will
and
to
do
,
in
these
set
times
does
disappoint
us
.
A
godly
jealousie
and
despair
of
our selves
,
&
a
relying
wholy
upon
the
Lords
actings
is
good
;
and
seldom
can
we
difference
between
presumptuous
confidence
on
our selves
,
with
a
godly
trembling
,
and
a
pure
and
spiritual
relying
upon
God
in
his
breathings
of
grace
.
(
3.
)
We
stumble
,
that
when
the
impetuous
faird
of
resolving
is
on
,
and
possibly
the
Lord
effectually
acting
us
;
yet
when
it
comes
to
the
time
of
praying
,
the
whole
spirit
is
a
lump
of
deadness
,
and
the
Comforter
is
away
;
and
the
flesh
saith
,
I
covenanted
a
meeting
with
Christ
,
and
he
covenanted
with
me
;
but
I
kept
the
appointed
time
,
and
he
failed
and
came
not
according
to
his
promise
;
And
we
do
not
remember
,
that
there
is
a
promise
that
he
will
work
in
us
to
will
and
to
doe
;
but
for
a
Covenant
that
the
Spirit
shall
keep
your
fixed
hour
,
where
is
that
?
for
the
Spirit
,
even
the
hour
before
blows
sweetly
and
the
hour
after
;
but
he
is
absent
at
your
fixed
hour
.
In
a
word
,
we
may
limit
a
time
for
your
Duty
;
for
the
obligation
(
to
pray
continally
)
is
perpetual
;
but
we
cannot
limit
a
time
or
an
hour
to
his
breathing
.
It
s
ever
true
,
John
3.
8.
The
Wind
bloweth
where
it
listeth
.
(
4.
)
The
more
Angel-like
and
the
more
spiritual
pride
is
,
such
as
is
Angel-haughtiness
in
the
damned
spirits
who
were
not
content
with
their
own
station
,
and
in
Evah
,
the
more
sinful
guiltiness
is
in
it
;
Pride
resulting
from
acts
common
to
men
,
as
that
of
the
King
of
Assyria
,
Isa.
37.
and
that
of
the
King
of
Babylon
,
Hab.
2.
Isa.
14.
13
,
14.
is
nothing
so
damnable
as
the
proud
fathering
of
holiness
and
grace
upon
our
vain
nature
;
and
here
we
think
we
can
command
the
ebbing
and
flowing
of
the
Sea
,
and
have
the
breathings
of
the
Spirit
at
our
will
;
and
if
we
be
humble
,
it
should
especially
be
in
stooping
to
the
most
poor
and
holy
actings
of
the
Soveraign
Lord
,
and
presumptuous
relying
on
self
;
here
is
the
first
samplar
pride
.
Neither
do
we
consider
that
most
of
the
Arguments
,
if
we
may
act
when
,
and
where
,
we
will
,
Salvation
and
Damnation
,
and
all
the
high
actings
of
gracious
Soveraignty
must
be
under
our
power
;
if
we
may
,
or
can
act
without
the
habit
and
influence
of
grace
,
and
must
be
here
,
as
when
one
great
higher
Wheel
moves
and
turns
about
many
Wheels
,
and
the
first
moves
the
second
,
and
second
the
third
,
and
the
third
the
fourth
,
and
so
forth
;
so
must
the
habits
of
Grace
,
and
the
influences
of
the
Spirit
,
and
all
the
outgoings
of
God
be
subject
to
mans
Free-will
as
the
first
mover
;
if
we
can
pray
and
praise
under
the
withdrawings
of
God
.
Hence
the
6.
Argument
may
be
removed
,
that
though
we
cannot
pray
,
but
when
,
and
as
the
Spirit
moves
us
;
it
follows
,
both
that
we
are
not
loosed
from
our
obligation
to
pray
,
nor
can
we
pray
more
or
less
fervently
,
but
as
the
grace
of
Christ
,
in
whom
is
all
fulness
,
qualifies
us
in
the
habit
and
actings
,
because
the
gracious
acts
depend
not
upon
our
Free-will
simply
,
but
upon
our
Free-will
as
instructed
with
the
supernatural
habit
infused
;
nor
do
the
more
intense
and
stronger
actings
of
love
,
of
faith
,
of
prayer
,
depend
upon
our
Free-will
,
but
as
instructed
with
the
stronger
habit
and
actual
influences
of
God
;
But
more
hereafter
of
this
.
CHAP.
VII
.
Of
the
Soveraignty
of
God
in
his
actings
,
and
especially
in
influences
.
And
2.
what
Soveraignty
is
.
BEcause
the
influence
of
the
Lord's
grace
depends
most
upon
the
Soveraignty
of
God
,
so
far
above
us
,
as
is
spoken
in
the
fourth
Article
;
its
needful
we
speak
of
these
.
-
1.
What
Soveraignty
is
.
-
2.
In
how
many
particulars
the
soveraignty
of
God
doth
appear
.
-
3.
What
submission
we
owe
,
and
how
we
are
to
stoop
thereunto
.
-
4.
Such
as
are
most
active
in
doing
God's
will
,
are
most
submissively
patient
in
suffering
his
will
,
&
contra
.
-
5.
We
are
to
give
submission
of
pain
to
God
.
-
6.
Providence
of
the
Gospel
is
above
Law-providence
.
-
7.
The
righteousness
of
God
is
incomparably
above
our
righteousness
.
-
8.
Our
Justification
is
not
negative
only
.
-
9.
The
Law
requires
sinless
suffering
.
-
10.
Inherent
righteousness
is
not
the
adequate
end
of
the
Gospel
.
1.
What
Soveraignty
is
,
and
how
it
differs
from
omnipotency
.
To
know
what
Soveraignty
is
.
1.
Let
us
see
what
it
is
not
.
1.
Omnipotency
and
Soveraignty
thus
differ
;
Omnipotency
looks
simply
to
effects
physically
,
what
the
Lord
can
doe
:
he
can
of
stones
make
sons
to
Abraham
;
he
can
create
millions
of
Worlds
;
his
Soveraignty
is
not
only
his
holy
Nature
what
he
can
doe
and
so
supposeth
his
Omnipoteucy
,
but
also
what
he
doth
freely
,
or
doth
not
freely
,
and
doth
by
no
natural
necessity
,
and
so
it
includes
his
holy
supreme
Liberty
,
and
also
what
the
Lord
may
doe
,
as
it
were
Jure
he
may
doe
all
things
,
and
(
as
Elihu
saith
)
gives
not
an
account
of
his
matters
to
any
,
Job
33.
13.
by
his
holy
soveraign
Will
as
above
all
Laws
that
bind
the
rational
Creatures
,
he
does
as
he
pleaseth
,
and
what
he
pleaseth
:
and
none
can
say
What
dost
thou
?
Hence
1.
It
s
graciousness
of
holy
Soveraignty
,
that
because
he
is
Soveraign
,
he
does
not
crush
us
;
the
flesh
speaks
that
in
Job
10.
3.
to
the
Lord
;
Is
it
good
to
thee
that
thou
shouldest
oppress
?
and
because
he
is
soveraign
upon
the
account
of
his
soveraignty
,
he
crusheth
not
under
his
feet
all
the
prisoners
of
the
earth
:
to
turn
aside
the
right
of
a
man
before
the
face
of
the
most
High
,
Lam.
3.
33
,
34.
whereas
,
to
sinful
soveraigns
,
power
is
a
Law
many
take
by
violence
,
fields
and
houses
,
because
it
s
in
the
power
of
their
ha●ds
to
doe
it
,
Micah
2.
the
Law
of
the
Lion
and
the
great
Fish
,
to
devour
the
Lamb
and
swallow
the
lesser
Fish
,
is
only
power
and
strength
.
Satan
and
his
never
stays
in
this
side
of
their
power
,
but
doth
all
the
evil
they
can
;
Jerem.
3.
5.
Behold
,
thou
hast
spoken
,
and
done
evill
as
thou
could
;
the
soveraignty
of
God
saith
he
may
withdraw
influences
of
grace
from
Angels
and
Men
as
pleaseth
him
best
;
he
may
let
this
Ground
wither
and
dry
up
as
a
Rock
,
and
make
the
other
Plot
of
Ground
near
by
,
like
a
fruitful
Paradice
;
and
why
may
not
Soveraignty
dispose
of
hearts
to
harden
them
?
but
his
outgoings
of
soveraignty
are
not
always
to
destroy
.
2.
Our
great
ones
are
so
far
above
the
bloud
,
the
cries
and
sufferings
of
the
needy
;
let
the
poor
die
in
the
pit
,
they
have
an
higher
imployment
then
to
lend
their
heart
to
lodge
thoughts
of
compassion
toward
the
afflicted
,
Amos
6.
1
,
2
,
3
,
4.
greatness
dispises
the
desolation
of
the
poor
;
but
Job
36.
5.
Behold
,
God
is
mighty
and
dispiseth
not
any
;
saith
Elihu
,
Psal.
69.
33.
The
Lord
despiseth
not
his
prisoners
;
why
?
and
is
he
not
above
their
tears
?
yea
,
34.
let
Heaven
and
Earth
praise
him
;
then
must
he
be
great
and
high
above
the
mourners
,
yet
he
owns
their
tears
,
Psal.
102.
19
,
20.
3.
And
the
Lord's
Soveraignty
hinders
him
not
to
give
a
sort
of
reckoning
of
his
doings
,
Isa.
5.
Judge
between
me
and
my
vineyard
,
Mich.
6.
3.
O
my
people
,
what
have
I
done
to
thee
?
often
pride
hindereth
sinful
soveraigns
to
ease
the
heart
of
the
oppressed
with
a
reason
of
their
deeds
.
2.
Soveraignty
is
to
be
adored
in
the
hardest
conditions
.
What
is
Soveraignty
?
its
his
superexcellent
Highness
by
which
his
holy
Will
essentially
wise
and
just
,
is
a
Law
and
Rule
to
himself
to
doe
what
he
pleaseth
,
holily
,
wisely
,
most
freely
.
But
why
doth
the
Lord
drive
Cart-wheels
over
the
bones
of
his
people
?
let
alone
:
he
will
not
doe
it
always
,
and
say
it
were
so
,
This
cometh
forth
from
the
Lord
of
hosts
,
which
is
wonderful
in
counsel
and
excellent
in
working
,
Isa.
28.
29.
a
godly
heart
is
smitten
with
the
wisdome
and
authority
of
holy
soveraignty
;
why
is
Jerusalem
spoiled
?
and
why
are
the
Nations
at
ease
?
holy
Soveraignty
should
meeken
and
silence
all
men
,
Zech.
2.
13.
Be
silent
,
O
all
flesh
before
the
Lord
:
supreme
Soveraignty
cannot
erre
;
and
the
faith
of
this
quiets
the
heart
under
all
sufferings
;
Hezekiah
,
Isa.
38.
15.
What
shall
I
say
?
he
hath
spoken
to
me
,
and
himself
hath
done
it
.
Divels
and
Men
are
to
be
looked
on
as
passive
rods
(
there
is
no
principle
of
life
in
the
Rod
,
in
the
Sword
to
lift
up
themselves
against
us
)
they
are
Wheels
rolled
about
by
holy
Soveraignty
.
Ah
the
Physician
slew
my
child
,
the
wicked
enemy
slew
the
father
and
the
son
,
the
malicious
rail
against
me
;
but
not
any
of
these
dumb
Rods
did
move
themselves
:
the
Lord
bids
Shimei
curse
David
;
the
Lord
sends
the
Assyrians
against
the
Nation
of
his
fury
.
Consider
the
Copy
,
holy
Jesus
,
Matth.
26.
puts
three
Seals
,
three
Subscriptions
to
one
blanck
and
sad
bill
of
Wrath
;
Nevertheless
not
my
will
,
but
thy
will
be
done
.
How
was
he
the
formost
in
the
journey
to
Jerusalem
?
to
suffer
,
as
willing
that
his
Bloud
be
Ink
,
and
his
Soul
and
Body
sheets
of
Paper
;
on
which
might
be
written
(
as
it
were
)
to
be
read
by
Men
and
Angels
,
for
all
Eternity
,
the
Glory
and
Justice
of
spotless
Soveraignty
;
and
he
who
said
Amen
to
the
Curse
,
teacheth
us
,
if
God
should
say
,
I
have
no
delight
in
thee
,
to
consent
,
2
Sam.
15.
26.
and
say
,
here
am
I
,
let
him
doe
to
me
as
seemeth
good
to
him
.
The
wishes
of
Moses
and
Paul
,
who
desire
their
parts
in
the
Book
of
Life
,
and
of
Christ
to
be
laid
in
pawn
for
the
shining
of
the
glory
of
the
Lord
in
saving
of
many
;
and
that
expression
of
David
saith
,
that
a
gracious
submission
to
Soveraignty
will
bring
the
man
to
this
,
Let
him
doe
to
me
what
seems
good
in
his
eyes
;
if
he
say
,
he
hath
no
delight
in
me
:
well
,
let
Angels
and
Men
Read
and
Sing
the
Glory
of
the
Lord
,
in
the
flamings
of
the
holy
Soveraignty
and
spotless
Justice
of
God
in
my
torment
;
and
it
becomes
me
consentingly
to
lay
my
soul
as
a
threshing
floor
under
his
eternal
smitings
,
and
to
judge
I
owe
a
spirit
to
be
eternal
oyl
and
fire-wood
,
to
eternally
revenging
wrath
.
The
Children
of
God
know
how
hardly
Faith
can
command
Sense
to
come
up
to
the
obligation
of
receiving
in
the
bosome
,
with
kissing
and
adoring
the
firie
indignation
of
the
Lord
.
Yet
are
we
to
drink
with
Christ
,
the
Cup
of
sad
absence
,
and
his
holy
withdrawings
.
Heman
hath
come
near
this
,
and
David
and
Jonah
;
all
thy
waves
have
gone
over
me
,
thy
wrath
lies
hard
upon
me
;
and
yet
hear
savoury
prayers
speaking
the
rejoycing
,
and
kissing
of
soveraignty
,
and
prayers
comming
out
of
the
furnace
of
Hell
,
Ps.
88.
1.
O
Lord
God
of
my
salvation
,
I
cry
day
and
night
before
thee
:
What
?
cries
of
Faith
out
of
the
bowels
of
a
Sea
of
wrath
!
Jonah
2.
2.
Out
of
the
belly
of
Hell
I
cryed
,
saith
Jonah
;
and
waves
of
wrath
,
all
the
waves
,
all
the
waves
of
thy
wrath
are
gone
over
me
,
saith
David
,
Psal.
45.
8.
Yet
the
Lord
will
command
his
loving
kindness
in
the
day
time
,
and
in
the
night
his
song
shall
be
with
me
,
and
my
prayer
unto
the
God
of
my
life
.
O
how
sweet
are
these
;
tormenting
pain
and
godly
patience
;
pining
pain
and
sweet
praises
and
psalms
of
Saveraignty
;
The
tormented
man
sings
his
own
Hell
in
a
Psalm
sounding
up
to
Heaven
;
Psal.
6.
Psal.
42.
Psal.
38.
God
smites
me
,
and
I
love
God
,
Psal.
42.
7.
All
thy
waves
and
thy
billows
are
gone
over
me
;
yet
this
Sea
and
all
the
waves
of
this
Hell
cannot
quench
heavenly
love
and
the
fire
of
thirsting
after
God
,
v.
1.
As
the
Hart
panteth
after
the
water
brooks
,
so
panteth
my
soul
after
thee
,
O
God
.
When
fiery
wrath
is
in
its
outgoing
,
the
Lord
sends
out
wrath
and
Arrows
that
stick
fast
in
the
soul
;
but
David
prays
to
an
angry
God
,
he
roars
and
burns
in
wrath
;
I
pray
,
Psal.
38.
he
casts
on
me
waves
of
Hell
;
I
send
up
tears
and
cries
to
him
,
Psal.
6
,
1
,
6.
he
breaks
me
with
breach
upon
breach
,
and
sore
vexes
my
soul
;
I
believe
and
trust
in
his
salvation
,
Psal.
18.
4
,
5
,
6.
Thus
its
possible
,
for
a
Saint
to
love
his
own
fiery
hell
,
and
receive
the
coals
of
flaming
wrath
in
his
arms
,
for
his
holy
Soveraign
and
glorious
Name
,
who
is
pleased
so
to
deal
with
him
,
and
upon
the
Consideration
that
so
it
seem
good
to
the
only
wise
and
soveraign
Lord
.
But
oh
how
unlike
are
we
to
a
people
in
the
furnace
adoring
the
Lord
in
the
outgoings
of
soveraign
Justice
!
when
the
Lord
smites
,
some
murmure
,
others
swear
,
lie
,
whore
,
oppress
,
many
mock
godliness
and
hate
it
,
all
go
on
to
break
the
marriage-faith
of
a
Land
once
betrothed
to
God
;
and
ah
!
if
the
watchmen
had
not
been
guides
to
these
who
highly
wronged
Jesus
Christ
.
From
the
former
,
We
storm
more
at
permissive
providences
then
at
our
own
permitted
sins
.
follows
patient
silence
,
and
an
use
of
our
submission
to
his
Soveraignty
who
withdraws
his
influences
from
us
,
so
as
sinning
follows
thereupon
:
Hence
there
is
a
great
abuse
of
repentance
,
which
is
bastard-repentance
.
We
grieve
at
the
fair
work
of
the
Lord
's
holy
permissive
providence
,
and
are
not
humbled
at
our
foul
sinning
,
resulting
by
our
own
fault
,
from
such
a
providence
.
See
a
Copy
of
a
Law-sorrow
(
repentance
I
call
it
not
)
in
Adam
,
before
any
Gospel
was
heard
of
,
Gen.
3.
12.
that
,
or
,
the
woman
whom
thou
gave
(
to
be
)
with
me
,
she
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
she
gave
me
of
the
tree
:
There
is
an
Emphasis
in
the
Woman
;
The
,
or
that
Woman
.
2.
An
Emphasis
in
the
Lord's
liberality
;
Thou
gave
her
,
by
way
of
goodness
and
liberality
;
but
I
wish
the
Lord
never
had
been
good
nor
liberal
in
that
kind
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
3.
To
be
with
me
(
as
an
helper
,
who
now
is
a
tempter
.
)
4.
She
(
as
the
chief
cause
)
gave
me
of
the
fruit
,
and
I
did
eat
.
I
repent
(
says
he
in
sense
)
that
thou
was
that
graciously
Good
as
to
give
me
a
tempter
,
but
I
am
not
grieved
for
my
own
sin
in
eating
.
So
the
common
excuse
;
woe
to
the
Providence
that
God
sent
such
an
unhappy
counseller
to
me
;
oh
what
had
I
to
do
there
?
So
does
Job
repent
in
some
respect
in
his
weakness
,
not
that
he
came
in
the
world
an
heir
of
wrath
,
and
a
sinner
,
but
ah
the
fatal
and
wrathful
Decree
of
God
,
that
ever
I
was
born
to
such
misery
,
Job
3.
3.
Let
the
day
perish
,
wherein
I
was
born
,
Jerem.
20.
14.
But
the
Lord
willeth
the
Crucifiers
of
Christ
to
mourn
that
they
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
wicked
hands
crucified
and
slew
Christ
:
and
yet
Peter
counsels
them
,
Acts
2.
23.
to
submit
humbly
to
the
determinate
Counsel
and
Fore-knowledge
of
God
.
Our
deceitful
hearts
are
readier
to
repent
for
the
holy
Events
and
Facts
of
divine
Providence
,
then
for
our
own
sins
,
as
if
the
holy
Lord
did
erre
in
his
permissive
providence
,
and
we
doe
not
amisse
in
transgressing
of
an
holy
Law
;
They
are
most
graciously
active
to
doe
the
will
of
God
,
who
are
most
graciously
passive
to
suffer
his
will
,
and
on
the
contrary
.
But
such
as
are
most
active
to
doe
the
will
of
God
,
and
esteem
it
their
meat
and
drink
to
obey
his
will
,
as
Jesus
Christ
,
Jo●
.
4.
34.
and
go
about
doing
good
,
Acts
10.
38
,
39.
are
most
passively
savoury
and
graciously
submissive
to
suffer
the
will
of
God
,
as
he
was
,
Matth.
26.
Nevertheless
not
my
will
,
but
thy
will
be
done
;
Isa.
53.
7.
He
was
oppressed
,
and
he
was
afflicted
,
yet
he
opened
not
his
mouth
;
he
as
a
Lamb
to
the
slaughter
,
and
as
a
Sheep
before
her
shearers
is
dumb
,
so
he
opened
not
his
mouth
.
1
Pet.
2.
23.
Who
when
he
was
reviled
,
reviled
not
again
:
when
he
suffered
,
he
threatned
not
,
but
committed
himself
to
him
that
judgeth
rightously
.
And
Jeremiah
who
mourned
so
,
for
sin
as
he
desired
his
head
were
waters
,
and
his
eyes
a
fountain
of
tears
,
that
he
might
both
be
humbled
for
the
judgements
and
the
sins
of
the
people
,
Jer.
9.
1
,
2.
hath
said
much
in
the
book
of
the
Lamentations
for
justifying
God
,
Lam.
1.
18.
Lam.
3.
38
,
40
,
41
,
42.
Lam.
4.
10
,
11
,
12
,
13.
Lam.
5.
19
,
20.
and
was
willing
himself
to
be
carried
captive
;
So
was
Daniel
who
mourns
and
confesseth
and
fasteth
three
full
weeks
,
Dan.
4.
Dan.
10.
2
,
3.
and
ascribeth
righteousness
to
God
;
The
more
submission
there
is
in
Job
,
there
is
the
more
spiritual
frame
of
a
gracious
spirit
in
him
,
Job
.
1.
21
,
22.
2
Sam.
16.
10.
and
they
who
fret
most
at
suffering
;
as
Cain
,
Gen.
4.
13.
and
Jehoram
,
2
Kings
6.
23.
Shall
I
wait
any
longer
upon
the
Lord
?
are
most
froward
and
unwilling
to
doe
or
act
the
will
of
God
.
And
on
the
contrary
,
such
are
most
impatient
and
blasphemous
in
suffering
as
damned
reprobates
,
who
are
less
active
in
doing
God's
will
and
denying
it
.
2.
The
Lord
requires
unto
holy
Soveraignty
a
submission
to
that
permissive
providence
of
his
;
The
unsearchableness
of
the
Lord's
dispensation
into
the
eternal
standing
and
falling
of
Angels
and
Men.
he
suspends
his
gracious
influences
,
and
what
can
we
doe
but
sin
?
Say
a
milstone
were
tied
with
Chains
in
the
Air
,
if
the
Chain
break
,
the
stone
must
fall
.
Remove
the
Sun
and
it
must
be
dark
night
.
The
Lord
knowingly
and
of
purpose
withdraws
his
influences
,
and
Angles
or
Men
in
their
strength
cannot
stand
.
Convene
and
summon
the
wittiest
thoughts
of
Men
and
Angels
,
who
acknowledge
a
providence
,
and
answer
to
this
;
suppose
a
master
of
a
house
,
excellent
in
goodness
and
of
a
deep
reach
of
wisdome
to
let
fall
,
out
of
his
hand
two
precious
stones
of
incomparable
worth
,
Jewels
of
the
price
of
the
half
of
the
Earth
,
and
he
only
can
keep
them
safe
,
yet
he
suffers
them
knowingly
and
purposely
to
fall
and
be
broken
:
The
Lord
who
hangeth
the
Earth
upon
nothing
,
and
it
s
not
moved
,
might
and
could
have
kept
Men
and
Angels
in
their
integrity
,
but
of
purpose
he
suffers
them
to
fall
and
be
broken
upon
a
mighty
rock
.
2.
A
husbandman
hath
a
huge
broad
and
vast
plat
of
ground
most
fertile
for
wheat
,
olive
trees
,
the
most
delicious
and
excellent
vines
in
great
abundance
,
it
s
a
wide
land
of
honey
,
of
Milk
,
of
many
gardens
of
incomparably
fragrant
herbs
,
with
meadows
and
grass
for
millions
of
flocks
,
he
sees
a
great
River
shall
overflow
all
this
land
,
this
husbandman
only
can
fence
off
the
river
with
a
strong
bank
,
yet
he
knowingly
suffers
the
Flood
to
overflow
and
drown
all
,
that
nothing
can
more
grow
in
it
,
then
the
bottome
of
the
Sea
.
3.
A
Governour
of
Ten
rich
and
populous
Cities
,
knows
of
a
train
of
fire
,
which
by
degrees
shall
at
length
consume
,
in
one
flame
,
men
,
women
,
sucking
children
,
gold
,
silver
,
houses
,
gardens
,
he
can
quench
the
train
,
if
he
please
,
yet
he
suffers
a
strong
wind
to
blow
upon
it
,
withdraws
not
water
from
it
,
It
s
vain
to
determine
that
the
providence
of
never
sinning
is
choicer
,
then
the
providence
of
the
inbringing
of
Christ
God-man
to
die
for
sinners
.
which
is
a
sort
of
fomenting
thereof
,
until
all
be
consumed
.
What
can
here
be
said
to
him
who
gives
not
account
of
any
of
his
matters
?
this
is
the
free
dispensation
of
the
only
wise
God
to
standing
and
to
falling
Angels
and
Men
,
and
who
can
judge
God
or
find
him
out
in
this
?
It
may
seem
needless
curiosity
to
determine
,
which
of
the
two
Providences
,
and
which
of
the
two
Wills
in
the
holy
Lord
must
be
first
or
choicest
;
Whether
that
by
which
Adam
should
have
stood
happy
in
perfect
obedience
without
fall
or
sin
given
to
the
Covenant
of
works
,
or
that
Providence
and
Will
by
which
the
Lord
designed
,
to
bring
in
the
wonder
of
mercy
and
grace
,
Emanuel
,
God
manifest
in
the
flesh
,
the
delight
of
Men
and
Angels
?
it
seems
to
say
that
the
Lord's
will
is
more
set
upon
Adam's
final
dutie
,
which
never
had
being
,
and
which
the
Lord
immutably
from
Eternity
,
decreed
should
never
be
,
then
his
holy
Will
is
fixed
upon
that
wonder
of
the
World
,
of
Heaven
and
Earth
;
the
riches
of
the
glory
of
his
grace
and
other
attributed
in
that
precious
and
incomparable
mystery
,
God
manifested
in
the
flesh
.
It
s
true
,
God
wills
us
rather
to
obey
,
and
not
to
wound
our selves
by
sin
,
As
Mr.
Baxter
.
then
put
him
to
pardon
our
disobedience
,
or
to
seek
a
Mediator
or
remedy
for
sin
.
But
the
Lord
by
his
commanding
will
,
in
his
Law
chargeth
us
under
the
pain
of
condemnation
to
obey
;
but
the
Lord
by
no
commanding
will
in
his
Law
chargeth
himself
to
provide
and
seek
a
Satisfier
and
Mediator
:
he
provides
a
Redeemer
by
his
will
of
purpose
and
holy
decree
,
nor
willed
he
ever
fallen
Adam
to
solicite
his
author
commanding
or
decreeing
will
to
provide
a
Physician
for
sick
sinners
.
But
except
we
seek
a
knot
in
a
Rush
.
1.
It
s
Adam's
duty
and
all
mankinds
in
him
to
stand
,
obey
and
never
sin
:
and
God
wills
this
obligation
to
lie
upon
man
as
an
eternally
obliging
duty
;
The
rightousness
of
God
through
faith
is
incomparably
above
our
inherent
righteousness
.
And
this
is
true
even
now
and
eternally
[
Adam
ought
never
to
have
sinned
.
]
2.
God
never
willed
Adam
,
nor
commanded
him
in
Law
or
Gospel
,
either
absolutely
or
comparatively
to
put
the
Lord
to
seek
a
remedy
or
a
Saviour
to
satisfie
for
us
,
or
to
pardon
sin
;
we
read
of
no
such
will
.
3.
Nor
is
it
fit
to
say
,
that
the
Lord
had
rather
David
God's
permission
,
and
be
pardoned
for
it
,
then
not
to
commit
it
;
for
if
this
be
meant
of
the
commanding
will
of
God
,
no
man
can
justly
charge
us
with
putting
such
contradictory
wills
upon
God
;
as
also
its
unpossible
that
God
can
will
the
adultery
of
David
to
be
,
by
any
other
will
,
then
his
will
of
purpose
and
hloy
decree
.
And
then
4.
The
righteous
Lord
loves
righteousnesse
,
yet
the
Lord
absolutely
and
simply
willed
rather
the
holy
,
free
submissive
obedience
of
the
second
Adam
to
be
,
then
he
wills
the
final
obedience
of
the
first
Adam
;
and
he
wills
more
the
manifestation
of
the
glory
of
his
free
grace
,
pardoning
mercy
,
revenging
justice
in
that
excellent
of
the
most
excellent
our
Emanuel
,
then
the
legislative
glory
of
Adam
and
all
his
possible
final
obedience
;
Isa.
42.
1
,
2.
Isa.
53.
11.
Matth.
3.
17.
Matth.
17.
5.
and
the
Lord
wills
no
end
rather
then
his
own
glory
;
but
the
Lord
never
commands
us
to
will
but
what
he
approveth
,
and
its
needless
to
enquire
whether
a
more
eminent
declarative
glory
could
be
,
John
3.
16.
John
15.
13.
Tit.
3.
45.
Isa.
62.
2
,
3.
Eph.
3.
10.
1
Pet.
1.
12.
then
that
which
is
the
delight
of
the
Lord's
soul
,
the
pleasure
of
the
Lord
,
love
greater
then
any
man
hath
,
the
rejoycing
of
the
Lord
,
loved
and
desired
to
be
read
,
looked
unto
with
wondring
and
adoring
by
the
holy
Angels
;
nor
can
any
inherent
righteousness
of
man
please
the
Lord
,
in
any
imaginable
measure
and
manner
,
as
the
obedience
of
Christ
in
offering
himself
to
God
through
the
eternal
Spirit
,
Heb.
4.
14.
And
if
it
be
true
,
that
lost
man
gains
more
in
the
second
Adam
,
It
s
a
more
●minently
declarative
glory
which
is
brought
forth
in
the
second
Adam
,
nor
possibly
could
have
been
in
the
full
and
final
obedience
of
the
first
Adam
.
Christ
Jesus
,
then
he
lost
in
the
first
Adam
,
clear
it
is
that
there
is
no
comparison
between
the
declarative
glory
of
the
Gospel
,
to
wit
,
the
glory
of
the
humble
,
willing
,
and
eminently
and
admirably
excellent
obedience
of
Christ
God-man
in
dying
tali
modo
and
the
declarative
glory
of
the
Law
,
2
Cor.
3.
or
between
the
glory
of
the
righteousnesse
of
God
through
saith
,
and
the
glory
of
the
inherent
righteousness
through
the
grace
of
God
;
for
the
righteousness
of
God
through
faith
,
must
be
more
excellent
then
the
righteousness
of
man
,
or
then
all
the
acts
of
man
by
grace
,
believing
,
hoping
,
lovering
,
repenting
,
praying
,
praising
eternally
in
Heaven
,
suffering
of
martyrdome
;
and
therefore
it
cannot
be
said
that
God
would
rather
in
an
antecedent
,
and
principal
intention
have
us
to
forbear
sin
and
Adam
to
stand
in
Law-obedience
,
then
to
put
him
to
remedy
sin
,
and
out
of
the
greatest
love
of
God
to
man
to
send
his
Son
in
the
World
to
save
sinners
,
as
if
the
intention
and
heart-purpose
of
God
had
been
principally
that
the
first
Adam
should
stand
,
and
all
in
him
and
the
Court
of
the
Law
of
Works
should
be
for
ever
;
and
that
the
Lord
in
a
second
intention
and
(
as
if
it
were
)
compelled
by
a
cross
wind
must
sail
into
a
next
best
and
second
harbour
,
which
yet
undoubtedly
is
the
excellentest
and
highest
declarative
glory
of
the
Lord
which
the
conceptions
of
Angels
or
Men
can
reach
,
and
was
(
if
I
may
so
speak
)
the
eternal
delight
of
the
Lord
,
while
as
yet
,
he
had
not
made
the
earth
,
or
the
fields
,
Pro.
8.
23
,
24
,
25
,
26
,
27
,
28
,
29
,
30
,
31.
though
I
am
far
from
thinking
that
any
thing
without
God
,
doth
conclude
his
holy
Soveraignty
;
yet
the
Lord's
soul
delighting
in
the
holy
obedience
of
Christ
and
the
eternal
declarative
glory
thereof
,
shall
be
highest
to
me
,
and
in
the
hearts
(
I
conceive
)
of
the
godly
,
the
most
eminent
revealed
end
,
and
to
Scripture
.
4.
Neither
is
it
better
pleasing
to
God
,
not
to
sin
,
then
when
the
man
hath
sinned
,
to
seek
pardon
for
sin
in
the
bloud
of
Christ
.
Not
to
sin
by
no
Scripture
is
choicer
then
to
seek
pardon
in
Christ's
bloud
.
I
know
not
what
Scripture
so
speaks
or
so
teacheth
both
the
one
and
the
other
is
the
approving
and
commanding
will
of
God
;
and
if
the
Gospel
be
more
glorious
and
excellent
then
the
Law
,
2
Cor.
3.
as
it
must
be
;
the
seeking
of
a
pardon
is
a
duty
commanded
in
the
Gospel
and
Covenant
of
grace
,
and
not
sinning
,
is
as
such
an
act
commanded
in
the
poor
and
simple
Covenant
of
works
given
to
Adam
.
I
shall
heartily
yield
to
sin
upon
hope
of
pardon
(
if
any
intelligent
pure
and
only
Antinomians
so
teach
)
is
utterly
unlawful
;
but
upon
supposition
that
the
person
is
a
sinner
,
it
is
a
more
gracious
act
of
obedience
(
yea
more
glorious
if
I
may
so
speak
)
to
fly
to
our
Sanctuary
and
Citie
of
refuge
Jesus
Christ
upon
Gospel-principles
,
then
upon
Law-principles
not
to
sin
;
And
thus
must
the
comparison
of
betterness
and
excellency
be
made
.
But
the
arguing
seems
to
infer
,
that
it
is
our
mind
,
that
God
willeth
us
to
desire
and
practically
to
will
rather
that
Christ
the
Physician
should
appear
in
the
declarative
glory
of
grace
,
mercy
,
pardoning
,
punishing
,
justice
,
then
that
we
should
practically
will
our
own
Law-odedience
;
but
this
is
forced
on
us
and
is
not
our
mind
,
but
a
wicked
Principle
of
Libertines
;
for
we
ought
rather
to
obey
the
Law
and
practically
to
will
final
obedience
to
the
Law
of
works
and
eschew
sinning
as
Hell
,
rather
then
desire
and
with
a
more
intense
and
a
stronger
practical
will
seek
the
incarnation
of
God
;
for
that
practical
will
can
never
be
in
us
without
sinning
.
Yea
4.
It
is
a
shame
to
compare
together
the
righteousness
of
God
(
and
we
are
in
Christ
made
this
righteousness
of
God
,
2
Cor.
5.
21.
)
and
the
inherent
,
mixt
,
imperfect
righteousness
of
a
renewed
man
;
for
the
one
needs
no
pardon
,
and
the
other
is
sinful
,
and
as
menstruous
cloaths
without
a
pardon
,
Isa.
64.
6.
I
mean
not
that
the
believing
,
praying
,
&c.
of
the
regenerate
are
formally
and
in
the
substance
of
the
act
sins
,
but
by
accident
they
are
sinful
and
polluted
;
but
even
in
the
substance
of
the
act
,
they
are
nothing
comparable
to
the
acts
of
obedience
in
Christ
,
which
are
every
way
complete
and
perfect
according
to
the
strictest
rule
of
the
Law
of
works
.
Yea
5.
By
justification
we
are
not
only
negatively
freed
from
guilt
&
wrath
but
also
positively
righteous
.
It
s
a
false
ground
to
say
that
by
justification
or
remission
of
sins
(
as
some
say
,
but
they
are
not
every
way
the
same
)
only
the
guilt
of
sin
is
removed
,
or
only
deliverance
from
eternal
punishment
;
for
Christ's
dying
and
satisfying
is
ours
,
he
dying
in
our
stead
and
place
,
and
we
dying
in
him
legally
(
not
physically
)
and
so
are
we
not
only
by
his
satisfaction
which
is
made
ours
,
and
by
faith
applyed
to
us
,
negatively
freed
from
Hell
,
but
positively
righteous
;
(
I
say
not
inherently
or
personally
)
for
Christ's
satisfaction
is
not
a
meer
dying
,
nor
meer
suffering
;
for
beasts
may
die
and
suffer
much
.
But
such
a
dying
and
such
a
suffering
,
for
1.
Christ's
dying
and
satisfying
hath
an
excellency
from
the
subject
God-man
who
dyed
,
Act.
20.
28.
2.
It
hath
an
excellent
qualification
from
the
patience
,
submission
,
willingness
of
God-man
,
the
like
wherof
could
be
in
no
simple
Man
,
in
no
Angel
,
in
no
Creature
;
for
the
personal
influence
of
God
was
in
him
&
his
obedience
.
As
for
the
damned
in
Hell
,
their
satisfaction
is
of
another
nature
different
from
Christ's
,
&
is
only
satispassion
and
pure
torment
,
not
holy
,
willing
,
suffering
as
the
Law
requires
sinless
sufferings
as
contradistinguished
from
active
obedience
.
How
be
it
the
Law
moral
doth
require
patient
and
submissive
suffering
without
dispairing
or
blaspheming
,
in
any
reasonable
Creature
;
for
the
holy
Law
cannot
but
condemn
sin
and
blasphemy
,
adhering
either
to
our
acting
or
suffering
.
Nor
6.
Let
it
be
said
to
the
undervaluing
of
the
righteousness
of
God
through
faith
,
that
inherent
righteousness
is
the
full
end
of
Christ's
bloud
;
when
in
the
state
of
glory
,
there
shal
be
no
more
pardoning
of
sin
,
but
perfect
inherent
holiness
.
For
1.
that
inherent
holiness
in
the
estate
of
glory
is
not
perfect
legal
holiness
,
nor
the
formal
cause
of
our
justification
in
glory
;
because
all
the
glorified
once
sinned
,
and
so
for
eternity
are
such
as
have
violated
the
Law
.
2.
Our
righteousness
from
the
time
forward
shall
not
only
be
inherent
;
for
the
righteousness
of
God
is
an
everlasting
righteousness
,
Inherent
righteousness
in
glory
is
not
the
compleat
and
adequate
end
of
Gospel
justification
;
or
of
the
Lord's
Gospel-dispensation
in
commanding
us
to
believe
and
be
holy
.
Dan.
9.
24.
and
how
that
robe
of
Christ's
surety-righteousness
shall
in
the
state
of
glory
,
be
laid
by
as
an
old
useless
garment
,
and
the
robe
of
inherent
righteousness
in
lieu
of
it
put
on
for
ever
.
The
Scripture
does
not
speak
;
What
men
without
Scripture
,
speak
,
we
care
not
.
3.
Nor
is
our
inherent
righteousness
only
either
the
adequate
end
of
Christ's
bloud
,
or
of
faith
and
labours
,
as
if
God
intended
as
his
only
end
to
make
us
eternally
Law-righteous
;
whereas
he
shall
eternally
delight
in
us
,
and
lead
us
in
glory
as
those
that
are
freely
redeemed
in
the
bloud
of
the
Lamb
;
for
the
Lamb
shall
be
the
everlasting
righteousness
of
all
crowned
with
glory
,
Rev.
4.
8
,
9
,
10.
Rev.
5.
11
,
12
,
13.
Rev.
7.
14
,
15
,
16.
3.
Soveraignty
challengeth
submission
to
the
will
of
God
in
doing
and
in
suffering
,
because
it
is
his
obliging
will
;
we
fail
not
a
little
in
the
former
▪
when
we
pray
,
because
the
Mast
of
the
Ship
is
broken
,
and
death
is
at
the
bedside
;
and
we
hear
the
Word
,
because
it
is
the
fashion
,
and
abstain
from
fornication
,
and
from
other
works
of
darkness
,
and
put
on
a
sort
of
holiness
,
not
because
it
is
the
will
of
God
,
even
our
sanctification
;
How
spiritual
service
to
doe
all
because
of
the
holy
will
of
the
Lord
.
as
for
eating
,
drinking
,
sleeping
,
waking
,
they
are
spiritually
minded
who
doe
not
these
things
for
nature
and
lust
,
but
as
wel-pleasing
to
the
Lord
,
and
find
a
convincing
and
perswading
reason
in
the
holy
commanding
will
of
the
Soveraign
Lord
why
they
ought
to
be
done
upon
a
spiritual
account
;
and
the
other
is
no
less
spiritual
;
for
many
are
sick
and
die
,
many
are
poor
,
and
persecuted
for
weldoing
,
because
they
cannot
chuse
,
but
so
it
must
be
,
not
because
as
Peter
saith
,
1
Pet.
3
▪
17.
So
is
the
well
of
God
in
a
spiritual
account
to
them
;
for
when
holy
Soveraignty
hath
laid
on
the
necessity
of
dying
,
of
sickness
and
pain
,
and
a
gracious
spirit
shall
close
with
that
;
this
is
spiritual
patience
.
4.
Because
the
Lord
hath
a
dominion
over
second
causes
,
and
as
it
were
,
a
strong
lock
upon
all
Creatures
to
open
and
s●ut
at
his
pleasure
,
and
he
puts
a
seal
upon
Sun
and
Stars
,
Job
9.
7
,
8
,
9.
that
they
cease
and
shine
,
or
shine
not
,
or
go
down
;
we
are
to
put
our
Amen
and
Seal
to
Soveraignties
decrees
.
I
rise
early
,
and
there
is
no
bread
;
ah
Lord
:
I
lay
in
a
soft
bed
,
and
there
is
no
sleep
in
the
night
,
but
pain
.
Say
,
Amen
,
Lord
:
the
Fig-tree
blossoms
not
this
year
,
yet
I
will
rejoyce
in
the
Lord
,
Hab.
3.
16
,
17.
Soveraignty
hath
so
appointed
,
there
is
nothing
but
rolling
of
garments
in
bloud
,
and
captivity
and
spoils
;
yet
pray
,
thy
will
be
done
in
the
Earth
,
as
it
is
done
in
the
Heaven
.
CHAP.
VIII
.
Divers
Particulars
in
which
Soveraignty
appears
.
-
1.
SOveraignty
and
the
glorious
liberty
of
God
appears
in
1.
His
Decrees
.
-
2.
The
Works
of
God
,
especially
1.
Of
Creation
.
2.
Of
common
Providence
.
-
3.
Works
of
more
special
Providence
.
-
1.
Works
of
Justice
.
-
2.
Works
of
Free-grace
.
The
Soveraignty
of
his
Decrees
,
is
1.
In
these
two
solemn
and
celebrious
Decrees
of
Election
and
Reprobation
.
He
loved
Jacob
and
hated
Esau
before
ever
the
children
had
done
good
or
evil
,
Rom.
9.
this
is
a
humbling
thought
to
clay
graciously
disposed
which
dare
not
contradict
the
Soveraign
potter
.
The
Lord
might
have
appointed
my
chair
before
the
Throne
,
and
my
eternal
crown
to
Judas
and
to
Pharaoh
;
and
the
same
Lord
might
so
have
ordered
as
the
furnace
of
the
traitor
Judas
in
Hell
should
have
been
my
furnace
in
Hell
.
We
are
not
to
struggle
with
permissive
providence
,
it
s
not
our
Rule
,
but
to
be
low
,
because
of
the
deep
results
of
that
providence
,
our
own
permitted
sins
.
2.
O
what
depth
of
love
,
did
the
King
chuse
me
,
or
did
he
once
name
my
name
,
and
write
me
for
life
eternal
?
This
is
a
hardning
thought
in
the
fallen
Angels
and
reprobate
men
,
that
they
strive
against
and
hate
the
providence
permitting
their
fall
and
sin
;
but
doe
neither
strive
against
,
nor
hate
their
permitted
fall
and
sin
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
why
doth
he
yet
,
(
notwithstanding
of
his
irresistible
Decree
,
find
fault
with
our
sin
?
why
doth
he
not
blame
his
own
Decree
?
)
who
hath
resisted
his
will
?
a
graceless
soul
will
flee
upon
eternal
Decrees
and
Events
that
belong
to
God
,
but
is
never
humbled
for
sin
and
remission
of
duties
;
The
soul-humbling
thoughts
that
should
flow
from
holy
Soveraignty
.
The
gracious
soul
is
much
upon
these
thoughts
,
O
the
freedome
of
the
eternal
emanations
of
free
grace
,
and
the
depth
of
the
outgoings
of
Soveraign
justice
,
and
does
mournfully
complain
of
its
own
sinful
actings
,
Psal.
51.
1
,
2
,
3
,
4
,
5.
we
are
to
say
Amen
to
his
way
.
Soveraignty
is
not
our
Rule
,
clay
is
not
to
watch
over
the
Lord's
acts
of
holy
Soveraignty
,
but
in
point
of
submitting
to
the
opened
and
revealed
Decrees
,
but
is
to
eye
the
rule
,
watch
over
the
heart
in
point
of
duties
.
2.
All
things
to
be
,
and
never
to
be
,
are
written
in
his
book
,
Psal.
139.
16.
the
number
of
David's
members
;
all
the
hairs
of
the
head
are
numbred
,
The
number
of
things
possible
,
and
impossible
,
that
are
to
fall
out
,
or
exist
,
is
under
holy
Soveraignty
.
Matth.
10.
30.
all
the
piles
of
dust
and
sand
,
all
the
drops
of
dew
,
rain
,
hail
,
snow
,
all
the
drops
of
the
sea
,
rivers
,
lakes
,
fountains
of
the
Earth
,
Isa.
40.
12.
Pro.
30.
4.
all
the
ounces
and
dram
weights
of
the
hills
and
mountains
are
exactly
weighed
as
in
ballances
,
and
numbred
by
holy
Soveraignty
,
all
the
blasts
of
wind
gathered
in
his
fists
,
Prov.
30.
4.
he
knows
how
many
inches
and
spans
are
in
the
Earth
from
East
to
West
,
and
in
the
compass
and
circle
of
the
body
of
the
World
or
great
All
and
the
highest
Heaven
round
about
,
Isa.
40.
12
,
17.
the
number
of
Angels
good
and
evil
,
of
men
,
of
beasts
,
birds
,
fishes
,
creeping
things
,
he
tells
the
number
of
the
Stars
(
whether
odd
or
even
)
and
calleth
them
by
their
names
,
Psal.
147.
4.
and
Soveraignty
could
have
made
their
number
greater
by
seventy
seven
Millions
;
so
he
knows
the
number
of
trees
,
herbs
,
flowers
,
leaves
of
trees
,
piles
or
threds
of
grass
,
the
number
of
actions
,
motions
,
intentions
,
purposes
of
Men
and
Angels
,
actual
and
only
possible
and
impossible
,
but
never
to
fall
out
;
all
the
stirrings
in
Heaven
and
Earth
,
Great
is
our
Lord
,
and
of
great
power
:
his
understanding
is
infinite
,
Psal.
147.
5.
2.
He
decreed
twelve
thousand
of
every
Tribe
to
be
sealed
,
a
certain
number
for
an
uncertain
;
he
wrote
so
many
,
not
one
more
nor
fewer
;
Why
are
many
called
and
few
chosen
?
the
blessed
number
of
Persons
,
by
Country
,
House
,
Head
,
Name
to
be
bought
by
the
ransome
of
Christ's
bloud
is
agreed
upon
between
the
Father
and
the
Son
not
one
more
paid
for
and
ransomed
,
not
one
fewer
,
the
number
of
the
Citizens
were
agreed
upon
;
they
are
not
moveable
Tenants
,
the
Lord
loves
not
to
put
out
,
or
to
put
in
,
none
can
take
your
chair
and
Crown
in
Heaven
;
it
s
a
deep
to
consider
how
millions
of
millions
of
influences
and
stirrings
the
Soveraign
Lord
laid
up
beside
himself
from
eternity
to
let
out
upon
his
hosts
of
Creatures
,
and
especially
Men
and
Angels
,
and
a
treasure
of
influences
of
grace
are
with
him
;
would
we
bring
our
witherednesse
under
these
eternal
dewings
,
we
should
have
more
of
the
anointing
.
3.
The
Lord's
Soveraignty
decreed
not
things
only
,
The
connection
of
things
of
which
the
extremes
never
shall
come
to
pass
,
as
also
the
existence
and
co-existence
of
things
must
be
under
the
holy
Soveraignty
of
God
.
but
the
connexion
of
things
,
as
between
Bread
and
Wine
used
according
to
the
Lord's
Institution
,
and
the
broken
Body
and
shed
bloud
of
Christ
:
they
suit
not
together
of
their
own
Nature
and
Essentially
;
therefore
by
the
intervening
will
of
God
.
2.
In
things
of
remote
nature
,
this
is
seen
,
2
Kings
13.
19.
If
thou
had
smitten
the
ground
five
or
six
times
,
then
hadst
thou
smitten
Syria
,
till
thou
had
consumed
it
:
whereas
now
thou
shalt
smite
Syria
but
thrice
.
The
connexion
of
the
Kings
smiting
of
the
ground
and
of
smiting
of
the
Syrians
,
is
not
from
the
nature
of
the
things
themselves
,
but
from
the
free
appointment
of
God
:
if
Christ
talk
with
the
woman
of
Samaria
and
ask
of
her
a
Drink
of
water
,
he
shall
convert
her
,
and
the
Samaritans
before
he
leave
her
.
If
Job
be
spoiled
,
he
shall
humbly
submit
himself
to
God
,
and
bless
him
.
There
may
be
more
or
less
conveniency
between
the
things
,
but
all
the
connection
of
things
in
this
kind
might
in
their
contraries
have
been
as
true
,
if
so
holy
Soveraignty
had
appointed
.
3.
He
who
decrees
the
existence
of
things
in
time
and
place
,
he
decrees
the
co-existence
of
the
same
things
.
Now
that
Joseph
should
be
the
subject
matter
of
killing
or
selling
when
the
Ishmalites
came
by
,
and
that
Ahasuerus
cannot
sleep
in
the
night
,
when
that
very
passage
of
the
Persian
Chronicle
must
be
read
in
the
which
is
the
story
of
Mordecai's
loyal
revealing
the
treason
was
from
him
,
and
they
were
tied
together
by
no
nature
of
things
,
by
no
influences
of
Planets
and
Stars
,
but
by
the
Soveraign
will
of
God
:
now
the
co-existence
of
things
is
a
real
event
of
providence
as
is
clear
.
It
s
from
the
Lord
that
Peter
and
Paul
lived
together
in
the
same
age
and
time
,
and
Abraham
and
David
lived
not
together
,
and
from
the
holy
decree
of
God
that
Jezebels
body
be
cast
out
,
when
there
is
none
willing
to
bury
her
;
and
from
the
holy
decree
of
God
,
that
the
Souldiers
came
with
Spears
to
break
the
Legs
of
Christ
,
and
that
they
find
him
dead
and
so
break
not
one
bone
of
him
:
yea
the
existence
and
living
and
acting
of
all
things
,
and
the
co-existence
,
living
and
working
together
of
them
are
from
the
same
providence
of
God
,
or
then
from
nature
,
or
from
the
blind
fortune
,
neither
of
which
we
can
say
;
and
who
appoints
the
meeting
of
two
Seas
,
or
the
meeting
of
two
Rivers
,
or
of
two
Men
at
the
same
place
?
or
that
the
new
Star
should
be
in
Cassiopeia
rather
then
in
another
part
of
the
Firmament
?
doth
not
David
bless
the
Lord
who
sent
Abigail
to
meet
him
with
a
counsel
of
peace
?
then
must
these
confluences
and
co-existences
of
things
be
written
in
the
Lord's
book
,
and
so
decreed
,
Psal.
139.
16.
and
from
the
Creator
God
,
as
the
efficient
,
and
for
God
and
his
glory
,
as
the
end
,
Rom.
11.
36.
Rev.
4.
11.
Prov.
16.
4.
5.
The
wisedom
of
God
so
appoints
,
as
means
for
his
end
,
that
black
and
white
should
be
in
the
same
body
,
for
beauty
,
the
poor
and
the
rich
,
the
full
and
the
hungry
to
try
the
charity
of
the
rich
and
patience
of
the
poor
;
that
some
should
weep
,
some
sing
and
rejoyce
at
the
laying
of
the
foundation
of
the
second
Temple
,
Ezra
3
,
6.
Some
of
these
are
acts
of
mercy
,
Soveraignty
shines
in
means
and
end
,
things
of
rare
providence
and
justice
,
in
administration
of
means
of
salvation
to
some
,
not
to
others
.
Jesus
cometh
by
the
way
and
two
blind
men
sit
by
the
way
;
Matthew
,
Zacheus
are
in
such
places
and
Christ
comes
by
and
saves
both
the
one
,
and
the
other
.
7.
Some
are
acts
of
justice
,
as
the
falling
of
a
piece
of
a
milstone
by
a
womans
hand
,
and
Abimelech's
near
approaching
to
the
Tower
,
that
a
woman
might
kill
him
,
who
might
,
twenty
other
ways
have
died
,
if
the
Lord
did
not
rule
all
the
going
of
Achab
to
the
war
.
2.
The
arrow
at
a
venture
shot
at
Achab
and
passing
by
hundreds
.
3.
The
arrow
directed
to
the
one
only
naked
part
of
his
body
.
4
The
washing
of
the
wounds
in
such
a
Pool
in
the
field
of
Jezreel
.
5.
The
Dogs
licking
of
the
bloud
of
Achab
are
all
so
linked
together
,
by
the
Lord
's
holy
and
just
Decree
,
as
this
is
clear
,
if
Achab
go
to
the
War
against
the
Syrians
,
the
Dogs
shall
lick
his
bloud
,
and
he
shall
die
in
the
battel
.
8.
The
administration
of
the
means
of
salvation
to
Capernaum
,
not
to
Tyrus
and
Sidon
which
would
rather
have
repented
then
Capernaum
,
does
prove
this
is
from
the
Lord
;
if
Peter
hear
,
the
Lord
shall
effectually
perswade
him
to
believe
;
if
Cain
,
Pharaoh
,
Judas
,
hear
,
the
Lord
shall
not
effectually
perswade
them
to
believe
.
The
Lord
commands
reprobates
to
repent
and
believe
,
if
they
would
be
saved
;
yet
did
he
never
decree
the
belief
,
repentance
or
salvation
of
any
of
them
:
does
not
Soveraignty
here
shine
?
who
decrees
the
non-salvation
of
Judas
,
and
the
non-effectual
drawing
of
Judas
to
Christ
?
which
saith
there
be
no
property
so
called
,
and
bands
of
conditions
lying
upon
the
Lord
;
if
Judas
repent
he
shall
be
saved
,
as
if
a
father
promise
to
his
son
an
hundreth
Acres
of
land
upon
condition
that
the
son
pay
him
one
hundreth
shillings
;
if
the
father
only
can
and
must
furnish
to
the
son
the
hundreth
shillings
,
and
in
the
mean
time
deny
the
purpose
in
his
heart
,
to
deny
to
furnish
the
hundreth
shillings
;
it
cannot
be
so
strictly
said
that
there
is
the
tie
and
band
of
a
proper
condition
lying
upon
the
father
,
though
it
doth
lie
upon
the
son
.
And
however
the
ways
of
the
holy
Lord
be
equal
,
yet
are
they
far
above
our
ways
,
and
we
are
to
be
silenced
at
the
bottomless
depth
of
holy
Soveraignty
;
he
lays
obligations
to
duties
upon
us
,
and
is
free
from
the
debt
of
paying
or
bestowing
the
sum
of
gracious
influences
(
without
which
we
willingly
cannot
perform
these
duties
)
upon
us
:
and
he
may
justly
crave
what
we
cannot
pay
,
when
our
impotency
to
pay
is
both
our
own
,
and
also
goes
along
with
our
elective
,
free
chusing
and
hearty
willingness
,
and
rejoycing
not
to
pay
,
and
to
want
the
sum
,
which
only
the
Lord
can
of
free
grace
give
us
:
O
the
depth
of
the
riches
both
of
the
wisedome
and
knowledge
of
God
,
how
unsearchable
are
his
judgements
,
and
his
ways
past
finding
out
,
Rom.
11.
33.
To
this
head
also
I
refer
.
4.
That
Soveraignty
which
hath
place
in
chusing
and
calling
Nations
,
as
Israel
because
he
freely
loves
,
Deut
7.
7.
Israel
,
and
their
seed
,
not
other
Nations
,
Deut.
10.
7.
he
saith
,
preach
to
Macedonia
,
not
to
Bithynia
,
and
though
afterward
the
Gospel
came
to
Bithynia
,
many
deservedly
perished
,
old
and
young
,
ere
it
came
.
5.
Soveraignty
is
eminent
in
holding
of
possible
evils
,
and
in
determining
the
measure
of
sufferings
.
It
is
admirable
Soveraignty
,
how
many
thousand
possible
plagues
and
evils
he
holds
off
,
such
as
millions
of
pests
,
and
diseases
of
Egypt
and
evil
beasts
,
Deut.
7.
15.
Lev.
26.
6.
why
the
Bones
of
Christ
are
not
broken
;
why
a
Dog
stirs
not
a
tongue
against
Israel
;
why
one
only
World
,
not
athousand
worlds
were
created
:
he
appoints
how
long
,
what
number
of
minuts
,
hours
,
or
years
,
his
own
shall
be
in
the
Furnace
;
the
Lord
stands
beside
as
Master
of
the
work
,
&
eyes
the
melting
,
what
quantity
of
Hony
,
or
of
Gall
shal
be
in
the
Cup
,
how
many
hours
ye
shall
weep
,
how
many
days
or
hours
the
Candle
of
the
Almighty
shall
shine
on
your
Tabernacle
.
Then
be
humble
,
when
he
shines
,
and
submissive
at
the
time
and
measure
of
sufferings
;
the
evils
that
are
holden
off
us
before
in
their
causes
they
be
prepared
,
when
we
know
not
,
should
teach
us
to
adore
Soveraignty
.
A
friend
that
takes
our
defence
when
we
are
absent
,
and
an
Advocate
who
answers
for
the
sick
and
far
distant
client
,
and
not
knowing
that
his
cause
is
called
and
debated
;
yea
for
an
heir
sucking
the
Breasts
,
does
call
for
much
love
and
esteem
.
Christ's
care
shines
for
Peter
and
the
winnowed
believers
,
when
he
prays
and
intercedes
that
their
faith
fail
not
,
when
they
know
not
any
such
thing
;
for
a
hid
love
moves
much
.
The
Lord
fences
us
,
we
not
knowing
any
such
thing
,
from
drowning
and
our
children
in
floods
,
deep
wells
,
from
burning
quick
,
from
a
Hell
of
torment
in
every
tooth
,
finger
,
bone
,
sinew
,
artery
,
lith
,
member
of
the
body
,
of
our selves
,
of
father
,
mother
,
son
,
daughter
;
and
from
spoyling
,
captivity
,
imprisonment
,
gravels
,
guts
,
botches
,
convulsions
palsies
,
possessions
by
Divels
,
madness
,
terror
,
and
agony
of
mind
,
as
many
children
drowned
,
be
not
quick
,
killed
in
the
womb
,
and
perished
in
the
first
world
,
and
hundreds
and
millions
of
the
like
possible
destructions
,
are
decreed
to
pass
by
me
and
you
,
and
do
fall
upon
others
by
holy
Soveraignties
appointment
.
6.
The
due
timing
of
the
worlds
Creation
,
The
due
timeing
of
things
is
from
Soveraignty
.
and
of
all
things
of
time
is
from
admirable
Soveraignty
,
why
the
world
had
not
being
,
ten
thousand
millions
of
imaginary
ages
sooner
,
or
so
many
ages
later
;
and
from
whence
came
this
,
In
the
beginning
God
created
the
Heaven
and
the
Earth
,
is
a
depth
of
Soveraignty
;
its
wonderful
,
Angels
and
souls
of
Men
are
created
eternal
,
time
cannot
wast
them
:
the
body
of
man
,
though
a
creature
drawn
out
of
the
same
nothing
,
is
not
so
.
There
is
a
Plant
that
grows
a
year
only
,
there
is
a
Flower
that
smiles
a
moneth
,
another
three
moneths
,
some
Roses
are
green
in
March
,
some
in
May
,
some
in
June
only
,
and
there
is
a
Tree
that
grows
an
hundred
years
;
The
like
disparity
there
is
of
the
life
of
Beasts
and
Birds
;
He
hath
appointed
a
time
for
every
purpose
under
Heaven
,
a
time
to
be
born
,
a
time
to
die
;
and
accordingly
are
there
several
outgoings
and
influences
of
the
Lord
.
As
1.
He
will
not
have
all
the
four
Monarchies
flourish
at
once
in
there
rose
and
bloom
,
but
one
to
be
greater
,
another
lesser
,
as
all
Rivers
are
not
alike
,
nor
can
all
Conquerors
be
victors
at
one
time
.
2.
The
Lord
lands
some
children
after
three
moneths
,
sucking
,
laughing
,
weeping
;
others
live
some
days
in
the
Womb
,
and
the
Womb
is
their
grave
;
yet
often
eternity
is
a
recompence
for
want
of
time
,
and
that
is
Gold
for
Iron
and
Copper
;
others
sail
fourscore
and
a
hundred
years
,
and
never
find
a
gracious
harbour
:
We
fret
,
because
the
wicked
live
long
and
prosper
;
because
we
forget
that
Soveraignty
hath
determined
how
many
hours
wicked
men
shall
laugh
,
how
many
talents
or
stone
weights
of
the
Earth
they
shall
have
;
and
because
the
Bride
weeps
,
when
shall
the
night
be
gone
?
and
the
day
dawn
?
and
the
King
come
?
there
is
a
sort
of
account
rendred
of
this
by
John
,
who
had
been
prophecying
of
all
the
Vials
of
wrath
to
be
poured
on
the
Earth
,
especially
under
the
Anti-Christs
reign
,
Behold
he
comes
quickly
,
Rev.
1.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
3.
We
complain
of
circumstances
which
are
well
timed
by
infinite
wisedone
:
should
sickness
and
botches
come
upon
Job
,
when
poverty
had
gone
before
?
Doth
the
Lord
give
an
account
of
the
substance
,
or
of
the
circumstances
of
his
actions
?
Job
33.
11.
this
ounce
of
Gall
must
be
in
,
or
nothing
,
the
Child
must
be
drowned
in
a
Fountain
and
River
,
when
there
are
none
to
help
.
Job
was
absent
when
God
laid
the
corner
stone
of
the
Earth
.
4.
The
Lord
times
his
actions
of
deliverance
well
,
when
our
strength
is
gone
,
Deut.
32.
36.
Gal.
4.
4.
Exod.
12.
42.
Jer.
29.
10.
but
we
do
badly
time
our
sins
.
They
tempted
him
,
and
provoked
him
;
but
,
when
?
at
the
red
Sea
,
and
in
the
Wilderness
,
Psal.
78.
17.
Exod.
14.
Psal.
106.
7.
It
was
untimous
sinning
in
such
straits
,
when
their
very
moneth
was
come
,
so
as
they
could
not
fly
from
his
hand
.
CHAP.
IX
.
Of
the
Soveraignty
of
God
in
the
works
of
Creation
and
Providence
,
in
other
considerations
.
1.
IN
regard
of
the
Lord's
manner
of
working
.
2.
And
of
his
end
of
working
.
3.
And
of
his
omnipotent
arm
.
4.
Of
his
holiness
,
he
could
not
in
greater
wisedom
have
created
things
(
for
nothing
can
be
added
to
infinite
wisedom
and
goodness
)
so
infinitenesse
was
at
the
creating
of
a
worm
,
Q.
Whether
,
and
in
what
sense
God
can
create
things
in
better
or
worse
case
.
as
at
the
creating
of
the
Angel
Gabriel
:
but
in
regard
of
things
created
,
he
could
have
made
a
more
perfect
world
,
then
this
and
the
Angel-nature
,
mans
nature
,
the
Sun
,
Birds
,
Beasts
of
more
excellency
,
as
touching
perfection
both
of
nature
and
accidents
,
then
these
that
now
are
;
But
here
Soveraignty
hath
place
.
2.
The
foot
should
not
complain
,
why
made
he
not
me
the
head
?
and
the
least
of
.
Stars
,
why
made
he
me
not
the
Sun
?
nor
the
Earth
say
out
of
the
lump
of
poor
Nothing
out
of
the
which
I
came
,
he
might
have
made
me
the
Globe
of
the
Heaven
of
Heavens
,
or
an
Angel
,
but
he
would
not
.
3.
Why
made
not
God
the
first
Adam
as
perfect
as
the
second
Adam
?
a
house
that
can
stand
alone
,
is
better
then
an
old
house
that
needs
aprop
.
O
quarrel
not
,
the
Vine
tree
is
a
more
noble
plant
then
the
thorn
,
and
the
one
must
be
propped
else
it
grows
not
.
2.
The
man
Christ
needs
influences
of
graces
as
well
,
as
another
man
.
3.
The
Angels
and
glorified
Spirits
need
the
like
;
Man
a
house
of
clay
needs
a
pillar
of
excellent
matter
of
the
gold
of
free-grace
to
hold
him
up
in
his
actings
.
4.
Why
made
he
me
not
as
holy
as
the
man
Christ
?
why
was
this
man
born
blind
?
O
cease
,
he
who
gives
not
an
account
of
any
of
his
matters
,
when
he
made
you
a
man
might
have
made
you
a
snake
or
a
stone
;
he
is
debter
,
of
two
eyes
,
or
of
half
an
eye
,
of
the
lowest
gift
or
grace
imaginable
to
no
man
;
close
with
all
he
does
.
That
is
an
evil
wit
that
disputes
with
God
;
Submission
,
silent
submission
to
the
hardest
dispensation
makes
the
child
of
God
victorious
;
we
are
above
all
things
in
conquering
,
when
we
are
below
all
things
,
in
submitting
for
the
Lord
.
2.
Job
or
any
answer
,
Job
38.
8.
Who
shut
up
the
Sea
with
doors
,
as
if
it
had
issued
out
of
the
womb
?
Ver.
9.
When
I
made
the
cloud
the
garments
thereof
,
and
thick
darkness
a
swadling
band
for
it
.
Job
26.
7.
He
stretcheth
out
the
North
over
the
empty
place
,
and
hangeth
the
Earth
upon
nothing
;
give
a
reason
of
East
and
West
.
3.
The
Lord
puts
forth
Soveraignty
on
Jeroboam's
arm
to
dry
it
up
,
on
Mephibosheth's
feet
,
upon
the
mans
eye-holes
,
Joh.
9.
that
they
should
be
empty
of
eyes
,
on
Judas
his
bowels
,
on
Job's
body
smitten
with
boyls
,
his
outgoings
of
Soveraignty
appear
on
the
Fig-tree
which
he
curseth
,
on
the
Gourd
of
Jonah
,
for
he
blasts
it
,
on
the
Fig-tree
and
Vine-tree
,
1
Sam.
2.
7.
Psal.
75.
6.
for
he
marrs
them
,
Joel
1.
4.
As
it
pleaseth
him
he
setteth
one
piece
of
clay
on
the
Throne
,
to
glister
,
another
bit
of
clay
behind
the
mill
,
where
he
sweats
and
is
hungry
;
Zeph.
3.
12.
I
will
leave
in
the
midst
thereof
an
afflicted
and
a
poor
people
,
or
sick
;
yea
dryed
up
,
as
Fish-ponds
and
Brooks
use
to
be
when
the
rest
are
swept
away
.
Joseph
is
rich
and
all
the
Corn
of
Egypt
is
his
,
and
his
brethren
want
bread
,
and
are
low
like
Carriers
,
driving
horses
with
loads
on
them
.
5.
Job
gets
no
leave
to
swallow
his
spittle
,
Job
7.
19.
Precious
Israel
is
plowed
,
Psal.
129.
1.
and
her
back
made
a
field
of
bloud
;
like
two
legs
and
a
piece
of
an
ear
of
a
devoured
sheep
,
plucked
out
of
the
mouth
of
a
Lion
,
Amos
3.
12.
the
man
Christ
a
man
of
sorrows
and
acquainted
with
grief
,
a
worm
and
not
a
man
;
and
all
the
Earth
sitteth
still
and
is
at
rest
,
Zech.
1.
11.
the
wicked
shine
,
are
fat
,
their
breasts
are
full
of
milk
;
and
you
stumble
at
this
,
Shall
any
teach
the
Almighty
knowledge
,
Job
21.
22
,
23
,
24.
Amos
6.
1
,
2
,
3.
Psal.
73.
1
,
2
,
3
,
4
,
5
,
6
,
&c.
6.
Except
Soveraignty
,
what
can
silence
the
mind
of
one
who
stumbles
and
doubts
,
and
weeps
,
because
so
many
Infants
are
burnt
in
Sodom
with
fire
,
so
many
in
the
old
World
are
drowned
with
waters
in
the
mothers
womb
and
the
cradle
,
the
young
sucking
children
of
the
Amalekites
,
&
of
Babylon
,
who
never
drew
a
sword
against
the
people
of
God
,
could
never
bow
their
knee
to
the
Idol
God
Pel
,
nor
stretch
out
their
hands
to
him
,
perish
by
the
sword
,
and
their
heads
dasht
against
stones
?
O
they
were
guilty
of
sin
original
,
yea
and
so
were
Moses
,
David
,
Samuel
,
Noah
,
Job
,
and
Daniel
when
they
were
in
the
womb
and
weeping
on
the
breasts
.
7.
Soveraignty
determines
what
is
just
;
righteous
Abel
dies
in
bloud
,
godly
Josiah
in
war
,
many
bloody
men
smile
out
their
soul
in
peace
;
I
took
Sodom
away
(
saith
the
Lord
,
Ezech.
16.
50.
)
as
I
saw
good
;
a
wall
falls
upon
twenty
seven
thousand
and
kills
them
,
1
Kings
20.
the
Lord
shoots
an
arrow
of
the
Pestilence
at
the
camp
of
the
Assyrians
,
and
without
a
misse
takes
away
,
in
one
night
,
an
hundred
and
fourscore
and
five
thousand
chosen
men
,
Isa.
37.
36.
2
Chro.
13
,
18.
there
fell
of
Israel
at
once
five
hundered
thousand
;
how
many
graves
must
be
there
?
Pharaoh
and
his
Princes
are
drowned
in
the
Sea
,
Herod
killed
with
worms
;
then
simple
judgements
as
divided
from
sin
,
prove
nothing
;
but
how
are
we
to
stoop
and
tremble
at
holy
Soveraignty
?
8.
As
touching
gifts
and
graces
much
is
to
be
seen
of
Soveraignty
.
Elihu
saith
,
Job
32.
9.
Great
men
are
not
always
wise
,
neither
do
the
aged
understand
judgement
.
Beautie
is
a
debt
that
God
ows
not
to
pay
to
Absalom
;
nor
wisedom
to
Achitophel
more
then
to
a
stark
fool
,
or
to
any
man
who
is
born
as
a
wild
Ass
colt
.
This
Soveraignty
gives
faith
to
Abraham
,
to
Moses
meekness
,
to
David
sincerity
,
to
Josiah
zeal
,
to
Job
patience
,
to
the
man
Christ
the
fulness
of
the
Spirit
above
measure
;
there
is
more
grace
of
godly
painfulness
given
to
Paul
then
to
the
dayly
eye-witnesses
of
Christ
;
I
laboured
more
abundantly
then
they
all
,
1
Cor.
15.
you
might
have
had
wisedom
and
used
it
,
as
Achitophel
;
and
yet
saith
one
,
God
hath
given
me
no
more
grace
,
therefore
let
God
blame
God
that
I
doe
as
I
doe
;
if
he
had
given
me
more
grace
,
I
would
have
done
better
:
and
if
I
had
a
heart
according
to
the
heart
of
God
,
I
would
have
been
as
holy
,
sincere
,
and
zealous
as
David
;
but
he
denyed
it
to
me
,
out
of
his
absolute
Soveraignty
,
which
is
far
above
my
will
and
my
strength
,
influences
of
grace
both
for
the
obtaining
of
the
habits
and
the
acts
of
Soveraign
grace
.
Ans.
These
practical
Propositions
are
to
be
considered
,
The
shift
of
complaining
of
want
of
influences
is
refuted
.
1.
Prop.
1.
It
is
proud
nature
which
saith
,
God
is
to
be
blamed
;
for
whether
the
Lord
give
,
or
withhold
more
grace
;
holiness
and
spotlesness
doth
essentially
convey
his
Soveraignty
.
Matth.
20.
15.
Is
it
not
lawful
for
me
to
doe
,
what
I
will
,
with
mine
own
,
saith
he
who
is
Almighty
;
For
he
who
is
in
an
unsearchable
way
,
above
all
law
that
binds
the
Creature
,
can
be
subject
to
no
blame
.
Suppose
the
evil
servant
say
,
Matth.
25.
24.
Lord
,
I
knew
thee
,
that
thou
art
an
hard
man
,
reaping
where
thou
hast
not
sown
,
and
gathering
where
thou
hast
not
strowed
;
That
is
,
thou
seekest
much
obedience
,
and
a
large
harvest
,
and
sowest
upon
my
heart
little
grace
,
and
gave
me
but
one
talent
;
if
thou
hadst
given
me
five
talents
,
or
two
talents
,
I
should
have
done
as
well
as
the
servant
who
received
five
or
two
:
but
thou
didst
not
any
such
thing
,
therefore
blame
thy self
:
and
so
it
is
the
very
complaint
of
the
very
malignant
servant
;
as
also
the
rich
Gluttons
divinity
reflects
upon
the
gracious
dispensation
of
God
,
Luke
16.
30.
Nay
father
Abraham
,
but
if
one
went
unto
them
from
the
dead
,
they
will
repent
;
Which
is
,
as
much
,
as
God
is
to
be
blamed
,
that
his
five
brethren
repent
not
;
for
he
bestows
not
sufficient
helps
of
salvation
on
them
.
Q.
1.
What
is
the
book
of
Moses
and
the
Prophets
but
a
paper
roll
of
letters
and
syllables
;
would
he
send
a
Preacher
from
Hell
,
and
a
Messenger
from
Heaven
to
give
them
sufficient
warning
and
instruction
of
a
Heaven
and
a
Hell
,
it
were
good
,
but
that
he
does
not
,
he
then
is
to
be
blamed
;
not
my
five
brethren
.
2.
He
who
shews
mercy
on
whom
he
will
,
and
hardneth
whom
he
will
,
and
that
by
a
strong
mighty
will
which
no
man
can
resist
,
he
can
find
fault
with
no
man
,
though
he
sin
and
harden
his
own
heart
;
For
his
absolute
Soveraign
will
is
far
above
me
and
my
strength
;
but
so
doth
the
Lord
,
saith
the
carnal
man
,
Rom.
4.
18.
19.
and
the
holy
Ghost
saith
,
such
an
Objection
is
unworthy
to
be
moved
or
answered
;
nor
becomes
it
base
clay
and
the
clay
pot
so
to
argue
with
the
great
potter
and
former
of
all
things
.
2.
Influences
for
getting
of
the
habits
or
performing
the
acts
of
saving
grace
,
are
the
Lord
's
own
;
therefore
Soveraignty
is
his
Law
,
he
may
bestow
them
,
or
withhold
them
,
as
he
pleaseth
;
especially
if
the
Creature
be
willing
to
want
these
influences
,
and
if
the
Sun
rejoyce
with
all
his
heart
at
the
influences
and
concurring
providences
of
God
to
the
contrary
sinful
actings
,
as
he
doth
;
Exod.
5.
2
,
8
,
16
,
17
,
18.
Psal.
14.
4.
Psal.
10.
6
,
7
,
8.
4.
10
,
11.
Psal.
36.
3
,
4.
Psal.
84.
5
,
6
,
7
,
8.
Prov.
1.
11
,
12.
Prov.
2.
14.
Prov.
4.
16.
17.
Prov.
10.
23.
Prov.
14.
9.
Prov.
7.
18.
Prov.
9.
17.
Psal.
49.
11.
Luke
11.
39.
Psal.
5.
9.
Psal.
64.
6.
3.
Though
we
could
not
conceal
the
Lord's
concluding
of
all
under
unbelief
,
and
their
guiltiness
,
who
are
so
concluded
,
and
the
mystery
of
the
Lord
's
rejecting
the
Jews
and
calling
the
Gentiles
,
with
the
free
obedience
of
the
one
and
free
disobedience
of
the
other
,
and
the
Lord
's
having
mercy
on
whom
he
will
,
and
hardning
whom
he
will
,
with
their
willing
running
in
ways
of
disobedience
and
rebellion
,
and
say
as
Paul
,
Rom.
11.
33.
O
the
depth
,
&c.
yet
adversaries
have
no
cause
of
objecting
this
to
us
more
then
to
the
Scriptures
of
God
.
4.
Prop.
Gracelesness
is
satisfied
with
gracelesness
,
and
is
no
more
desirous
and
thirsty
for
grace
nor
darkness
after
the
Sun
light
,
Who
ever
flatteringly
complain
of
the
want
of
influences
of
grace
,
hate
these
influences
.
or
coldness
desireth
the
fires
heat
;
yea
as
Satan
cannot
destroy
Satan
,
the
body
of
sin
cannot
love
to
be
subdued
by
grace
;
and
the
man
hating
both
Christ
and
his
Father
,
John
15.
24.
and
pleasing
himself
in
that
way
,
who
yet
complains
that
God
doth
withdraw
his
grace
,
and
so
cannot
command
us
,
or
exhort
us
to
repentance
,
is
like
to
him
who
lies
still
in
the
furnace
,
and
loves
to
be
burnt
,
and
complains
that
he
is
scorched
and
tormented
,
and
the
Lord
will
not
lift
him
out
of
the
furnace
.
5.
What
a
proud
Pelagian
nature
is
this
,
for
any
to
say
had
he
the
habit
of
grace
which
was
in
David
,
he
could
act
as
David
,
and
could
secure
himself
from
adultery
and
murther
;
but
how
did
David
,
who
had
David's
heart
,
fall
in
these
horrid
crimes
?
can
any
interpose
himself
surety
,
and
put
grace
which
he
hath
not
,
or
nature
which
he
cannot
command
,
to
undertake
to
obey
God
in
all
things
;
were
it
not
safer
to
be
pained
with
the
bondage
of
sin
,
and
be
sick
for
Christ
and
his
grace
,
and
never
to
interpose
self
to
be
surety
for
self
,
but
to
be
strong
in
free
grace
only
,
Ephes.
6.
10.
CHAP.
X.
1.
Soveraignty
in
actings
of
grace
,
2.
We
are
not
to
seek
influences
,
but
such
as
are
suitable
to
the
Word
.
3.
Of
divers
influences
.
4.
How
we
complain
of
want
of
influences
,
and
how
we
may
suit
them
.
5.
We
are
to
act
under
indispositions
.
6.
How
we
are
to
pray
continualy
.
7.
Not
to
act
duties
while
we
feel
breathings
of
the
Spirit
is
an
unsafe
Rule
.
8.
Preparations
before
Duties
.
9.
To
wait
on
breathings
before
we
act
Duties
,
how
lawful
,
how
not
.
LEt
it
be
futher
considered
in
these
Particulars
,
how
unjust
we
are
,
and
how
free
the
Lord
is
.
1.
Who
ever
complains
of
the
want
of
grace
and
yet
remains
in
the
state
of
nature
,
doth
close
with
his
want
of
grace
.
For
1.
The
renewed
mans
complaining
of
the
want
of
grace
,
is
neither
in
sense
or
godly
feeling
,
nor
in
faith
and
humble
believing
.
Nature
can
no
more
complain
of
the
want
of
grace
with
any
spiritual
and
godly
sense
,
then
a
sucking
child
can
weep
,
because
he
is
not
an
understanding
man
of
thirty
years
old
;
Nature
cannot
complain
of
the
want
of
gracious
influences
.
for
darkness
cannot
seek
after
the
Sun
light
,
for
so
it
should
desire
its
own
destruction
;
nor
can
cold
desire
heat
,
nor
Satan
be
divided
against
Satan
,
and
therefore
these
are
but
feigned
and
counterfeit
bemonings
;
For
the
actings
of
sinful
nature
with
delight
say
,
that
the
man
hates
grace
,
which
he
professeth
,
he
so
much
desires
;
for
only
grace
can
thirst
after
,
and
long
for
grace
.
Joh.
15.
24.
If
I
had
not
done
among
them
the
works
which
no
other
man
did
,
they
had
not
had
sin
:
but
now
they
have
both
seen
and
hated
both
me
and
my
Father
.
Such
a
hatred
of
the
fulness
of
grace
,
Jesus
Christ
,
cannot
consist
with
a
lively
desire
of
grace
.
Prop.
2.
It
is
a
right
Rule
,
not
to
separate
Soveraignty
from
the
Word
,
or
the
Omnipotency
of
grace
from
the
Promise
,
otherwise
we
make
a
sort
of
Idol
of
Omnipotency
;
seek
we
them
and
pray
for
influences
of
grace
not
peremptorily
hic
&
nunc
to
every
single
acting
,
We
are
not
to
seek
Influences
of
life
separated
from
the
word
.
Psal.
119.
2.
My
soul
cleaveth
to
the
dust
:
quicken
thou
me
according
to
thy
word
.
Ver.
28.
My
soul
melteth
for
heaviness
:
strengthen
thou
me
according
to
thy
word
.
Ver.
107.
I
am
afflicted
very
much
,
quicken
thou
me
according
to
thy
word
,
v.
154.
For
1.
A
gracious
heart
seeks
no
other
out-lettings
of
grace
to
this
or
that
duty
,
but
according
to
the
promise
;
Now
the
promise
is
not
contrary
to
the
Soveraign
dispensation
;
and
there
is
no
such
Soveraignty
,
but
that
there
are
many
withdrawings
of
God
,
whence
follows
deadness
and
the
souls
melting
for
heaviness
;
Nor
is
there
either
promise
or
dispensation
,
that
the
belever
shall
,
in
every
moment
of
time
,
be
lively
and
vigorous
,
and
have
the
heart
lifted
up
in
the
ways
of
God
;
except
we
would
say
,
Earth
is
Heaven
,
and
we
are
not
for
a
time
in
heaviness
,
if
need
be
.
2.
There
is
a
bastard
literal
heat
and
vigor
of
going
about
duties
that
comes
not
from
the
Word
;
no
bastardheat
comes
from
the
Word
,
but
by
accident
;
for
the
Spirit
that
speaks
in
the
Word
,
speaks
his
own
spiritual
and
lively
comforts
and
actings
;
not
that
which
may
flow
from
a
letter
,
which
is
common
to
Seneca
and
other
humane
Writers
,
and
the
Prophets
,
though
even
the
style
,
liveliness
,
majesty
and
divinity
that
may
be
seen
in
the
letter
of
the
Scripture
are
eminently
above
the
like
in
other
Writers
;
The
Spirit
immediately
inspiring
,
and
the
Spirit
quickning
in
the
Word
,
are
both
the
same
Spirit
that
Christ
promised
to
send
,
John
16.
of
which
Christ
,
ver.
14.
He
shall
glorifie
me
,
he
shall
receive
of
mine
(
a
word
most
mysterious
)
and
shall
shew
it
unto
you
;
and
believers
are
afraid
that
their
hearts
receive
some
other
quickning
between
the
sound
of
the
Word
,
and
the
actings
of
the
Lord
upon
their
hearts
,
which
causeth
them
to
pray
for
no
quickning
,
but
according
to
the
Word
.
The
like
may
3.
be
said
of
the
salvation
of
the
Lord
,
Psal.
91.
16.
I
will
shew
him
my
salvation
.
Isa.
12.
2.
For
the
Lord
Jehovah
is
my
strength
and
my
song
,
he
also
is
become
my
salvation
.
Psal.
119.
170.
Let
my
supplication
come
before
thee
,
deliver
me
according
to
thy
word
;
for
we
are
apt
to
seek
strange
and
whorish
influences
;
the
like
whereof
the
Lord
bestows
not
upon
his
people
,
Psal.
119.
132.
Look
thou
upon
me
and
be
merciful
unto
me
,
as
thou
uses
to
doe
to
those
that
love
thy
name
.
Psal.
106.
4.
Remember
me
,
O
Lord
,
with
the
favour
that
thou
bearest
to
thy
people
:
O
visit
me
with
thy
salvation
:
V.
Calvin
Com.
119.
v.
28.
absque
verbo
nobis
fuget
dei
potentia
.
5.
That
I
may
see
the
good
of
thy
chosen
,
that
I
may
rejoyce
in
the
gladness
of
thy
Nation
:
that
I
may
glory
with
thine
inheritance
.
It
s
cold
comfort
we
reap
without
the
word
;
its
true
,
his
omnipotency
was
eternal
before
there
was
a
Word
or
Promise
made
to
us
,
but
now
the
Lord
will
have
the
Word
or
Promise
to
be
the
officina
the
work-house
of
his
Spirit
and
of
the
quickning
influences
thereof
.
5.
As
also
there
is
a
salvation
and
escape
out
of
prison
by
keys
of
our
own
making
,
and
by
putting
out
the
hand
to
iniquity
,
Psal.
125.
and
the
heart
is
much
for
the
bulk
of
a
deliverance
from
Hell
:
and
for
the
body
and
lump
of
a
mercy
,
Omnipotency
joyned
with
the
Word
saves
.
were
it
Heaven
,
and
Baalam's
paradise
,
or
the
end
of
the
righteous
,
whether
it
be
purchased
by
the
ransome
of
Christ's
bloud
,
or
no
,
and
faith
laying
hold
thereon
,
or
no.
6.
And
we
love
to
have
the
remission
and
the
righteousness
of
Christ
in
his
bloud
,
the
separated
from
holiness
and
sanctification
:
Influences
of
God
as
Creator
only
cannot
save
us
.
but
the
Scripture
conjoyneth
them
:
1
Cor.
1.
30.
Gal.
1.
4.
1
Cor.
6.
11.
Heb.
10.
10.
Heb.
13.
12
,
13.
1
Pet.
2.
24.
yea
is
a
holy
justification
(
to
speak
so
)
is
the
cleanly
,
kindly
,
sure
absolution
of
the
sinner
;
for
Christ
loves
no●
and
washes
not
in
his
bloud
,
but
such
as
he
makes
Kings
and
Priests
unto
God
,
Rev.
1.
5.
in
so
saying
,
I
honour
good
works
more
then
Mr.
Baxter
doth
,
who
makes
them
as
good
as
Christ's
bloud
,
even
the
price
of
pardon
,
Ephes.
1.
7.
Col.
1.
14.
Yea
and
7.
We
could
be
satisfied
with
dumb
and
scrupulous
influences
and
inspirations
contrary
unto
,
and
separated
from
the
Word
,
as
Evah
,
Gen.
3.
4
,
5
,
6.
1
Kings
13.
18.
Matth.
4.
3
,
6
,
8
,
9.
8.
What
could
the
powerful
influences
of
God
Creator
separated
from
Christ
the
treasure-house
of
love
and
mercy
doe
to
us
?
and
if
Omnipotency
were
separated
from
the
promises
of
the
Gospel
,
could
it
save
us
,
in
the
Lord's
way
?
through
the
bloud
of
Christ
;
for
power
in
God
cannot
(
to
speak
so
)
save
men
,
but
by
the
Name
of
Jesus
Christ
,
the
only
saving
Name
under
Heaven
,
Acts
4.
12.
nor
can
Omnipotency
work
a
redemption
now
in
this
Gospel-dispensation
,
but
that
which
is
by
bloud
,
Ephes.
1.
7.
Col.
1.
13.
And
that
which
is
to
declare
the
righteousness
of
God
for
the
remission
of
sins
.
Power
acts
by
way
of
compleat
satisfaction
,
as
the
exceeding
greatness
of
God's
power
to
us-ward
who
believe
,
is
of
the
same
size
with
the
mighty
power
which
raised
Christ
from
the
dead
,
and
set
him
on
the
right-hand
of
God
in
heavenly
places
,
Ephes.
1.
14
,
20.
The
power
of
translating
a
sinner
from
Satans
Kingdome
to
the
Kingdom
of
the
Son
of
his
love
works
as
acted
(
as
it
were
)
and
set
on
work
to
act
righteously
to
translate
no
man
,
but
the
person
for
whom
a
ransome
of
bloud
is
given
to
justice
,
as
the
Princes
right
power
is
only
for
the
good
of
free
and
legal
subjects
,
Col.
1.
11
,
12
,
13.
and
that
all
power
in
Heaven
and
Earth
to
save
,
Matth.
28.
18.
John
17.
2.
Matth.
11.
27.
and
that
Kingly
and
Royal
power
to
give
repetance
to
Israel
and
forgiveness
of
sins
,
Acts
5.
31.
to
forgive
sins
,
Matth.
9.
6.
to
raise
and
quicken
the
dead
,
John
5.
26
,
28
,
29.
is
a
power
(
in
a
way
)
purchased
by
the
bloud
of
attonement
,
Rom.
14.
9.
For
to
this
end
Christ
both
dyed
and
rose
,
that
he
might
be
Lord
both
of
the
dead
and
living
.
And
by
the
way
,
it
s
a
righteous
power
over
all
flesh
and
in
Heaven
and
Earth
,
though
he
died
not
for
all
flesh
,
and
for
all
the
Angels
in
Heaven
,
and
all
the
men
on
Earth
;
it
were
strange
to
say
Christ
died
for
the
reprobate
,
and
not
for
their
sins
and
final
unbelief
and
rejecting
of
Christ
,
to
obtain
a
power
to
pardon
some
of
their
sins
,
and
not
all
,
and
to
give
them
repentance
from
some
dead
works
,
and
not
from
all
dead
works
;
and
to
purge
them
from
some
,
but
not
from
all
their
sins
.
3.
It
s
most
unjust
to
lay
the
blame
of
our
sinful
omissions
,
upon
holy
Soveraignty
,
because
he
withdraws
influences
:
For
1.
That
is
to
reproach
God
,
this
is
like
the
malecontentedness
of
Satan
and
of
Hell
:
for
the
damned
complain
that
ever
they
were
born
,
and
that
they
cannot
be
annihilated
,
and
that
hils
and
mountains
cover
them
not
quick
in
soul
and
body
;
yea
they
storm
and
rage
because
God
gives
them
a
being
capable
of
eternal
woe
.
2.
The
wakened
consciences
of
men
out
of
Christ
often
fall
upon
this
recrimination
;
the
gnawing
of
conscience
of
Judas
,
is
,
I
have
sinned
;
and
of
the
young
man
,
Prov.
5.
12.
How
have
I
hated
instruction
?
and
my
heart
dispised
reproof
?
Yet
it
is
a
more
commendable
complaining
and
more
hopeful
to
complain
of
sinful
neglect
of
means
,
then
of
divine
permissive
providence
of
sin
upon
the
Lord
's
withdrawing
of
gracious
influences
,
but
conscience
in
its
kindly
acting
is
the
tormenting
worm
that
eats
self
.
No
Divel
alledges
this
;
its
true
,
Satan
bites
at
providence
;
God
hedges
about
a
hypocrite
,
Job
.
and
God
commends
him
(
says
he
)
Christ
torments
us
before
the
time
:
Satan
trembles
and
frets
at
the
existence
of
God
,
and
that
God
is
above
him
,
Joh
1.
9
,
10.
Matth.
8.
29.
Jam.
2.
19.
and
so
all
his
words
to
Christ
speak
a
barking
at
providence
,
Matth.
4.
its
wrong
that
the
Son
of
God
should
want
bread
;
it
is
an
useless
providence
that
the
man
Christ
go
down
stairs
;
for
God
(
saith
he
)
should
save
him
though
he
throw
himself
down
headlong
.
Satan
is
a
better
Master
,
who
gives
all
the
Kingdomes
of
the
World
to
his
Worshippers
,
then
God
,
who
denies
Bread
to
his
own
wel-beloved
Son
;
thus
doth
Satan
,
but
in
another
kind
,
fret
.
So
Gen.
3.
it
s
a
bad
providence
that
Adam
and
Evah
are
not
as
knowing
as
God
,
and
Luke
5.
34.
What
have
we
to
doe
with
Christ
?
But
may
not
conscience
accuse
providence
in
the
Lord
's
withdrawing
of
grace
,
especially
being
wakened
?
Ans.
The
Conscience
of
Divels
and
the
Damned
is
awakned
either
penally
or
sinfully
;
these
may
be
distinguished
here
;
the
Conscience
as
penally
wakned
by
the
Judge
,
primarily
gnaws
and
torments
it self
for
sin
as
punished
;
I
have
sinned
saith
Judas
,
and
he
casts
down
the
seven
pieces
,
feeling
the
worm
;
but
as
the
Conscience
is
sinfully
wakned
by
it self
in
blaspheming
the
God
of
Heaven
,
Rev.
16.
9
,
11.
because
of
pain
,
it
also
frets
against
providence
,
but
is
is
not
pain'd
for
the
want
of
saving
grace
and
holy
influences
which
might
have
prevented
sin
;
yea
their
blasphemings
of
God
eternally
,
is
a
seal
and
a
closeing
with
the
state
of
unrenewed
nature
which
is
never
moved
for
sin
,
but
wrestles
against
the
providence
which
sometime
did
permit
sin
,
How
we
may
lawfully
complain
of
withdrawing
of
Influences
of
grace
;
and
how
we
may
lawfully
desire
Influences
.
which
now
hath
such
tormenting
consequences
though
the
conscience
in
the
mean
time
being
taken
with
the
Iustre
and
apparent
good
in
sin
,
did
also
close
with
the
opportunity
of
sin
,
and
with
providence
opening
the
way
to
tentations
,
Prov.
7.
15.
and
seek
such
a
providence
,
Gen.
39.
11
,
12.
and
embrace
it
,
Mark
14.
10
,
11.
yet
is
there
saving
good
in
a
regulated
spiritual
complaining
of
the
want
of
saving
influences
;
So
as
1.
They
be
not
looked
on
as
misdeeds
of
providence
,
and
we
say
not
the
Lord
might
have
lent
me
the
influence
to
such
a
self-denying
death
as
Abraham's
journey
in
aiming
to
sacrifice
his
only
son
for
God
,
but
he
would
not
.
2.
It
s
good
if
there
be
a
holy
submissive
complaining
of
the
want
of
gracious
influences
,
as
terminated
upon
duties
,
Isa.
63.
17.
O
Lord
,
why
hast
thou
made
us
to
erre
from
thy
ways
?
and
hardened
our
hearts
from
thy
fear
?
and
not
looked
on
,
as
withdrawings
of
meer
providence
.
Though
there
be
a
holy
claimbring
to
God
,
ver.
19.
we
are
thine
;
yet
we
are
so
thine
,
as
thy
grace
is
Soveraign
;
Thou
never
bearest
rule
over
them
,
they
were
not
called
by
thy
name
,
and
yet
no
praise
or
thanks
to
Israel
that
they
were
called
by
his
Name
rather
then
the
Heathen
.
3.
We
may
pray
for
,
and
so
earnestly
suit
and
desire
influences
,
as
Draw
me
;
quicken
me
,
encline
my
heart
,
unto
thy
testimonies
;
Therefore
we
may
pray
against
withdrawings
of
influences
,
as
sad
privations
of
dreadful
consequents
;
and
so
much
is
held
forth
in
that
Petition
lead
us
not
unto
temptation
.
4.
Yet
so
,
as
there
is
no
deserving
in
us
of
having
eyes
to
see
,
and
spiritual
influences
to
see
,
to
hear
,
to
perceive
with
a
new
heart
,
Deut.
29.
2
,
3.
as
its
not
the
merit
of
one
part
of
the
Earth
,
the
South
,
that
it
lie
nearer
the
Sun
then
another
Northern
part
;
nor
the
good
deserving
of
one
Horse
that
he
wear
a
golden
Saddle
and
a
silken
Bridle
,
rather
than
another
:
this
would
be
minded
;
What
am
I
Lord
?
as
it
was
Christ's
mind
to
cry
down
works
in
point
of
salvation
,
yet
not
to
cry
down
all
actings
by
way
of
duty
in
the
New-covenant
way
.
Therefore
5.
since
grace
may
be
desired
(
and
all
gracious
influences
are
grace
;
)
so
is
there
a
conformity
betwixt
the
believers
will
suiting
influences
,
and
the
revealed
and
approving
will
of
God
(
I
say
not
his
high
decree
and
ordaining
will
;
)
for
sure
New-Testament
or
New-Covenant
prayers
,
new
oyl
,
and
new
supply
of
grace
,
do
import
a
fresh
supply
and
watering
of
influences
,
to
be
furnished
to
believers
;
&
especially
since
we
may
pray
,
Hallowed
be
thy
Name
in
me
,
thy
Kingdome
come
to
me
;
thy
will
be
done
(
by
me
)
in
the
Earth
,
is
it
is
in
Heaven
.
5.
We
may
and
ought
to
suit
of
God
what
the
Lord
promiseth
in
the
Covenant
of
grace
;
but
the
Lord
promiseth
to
bestow
predeterminating
grace
in
this
Covenant
,
The
faultiness
in
not
praying
is
not
because
the
holy
Spirit
moves
us
not
to
pray
,
but
because
we
stir
not
up
our
selvs
to
pray
.
as
after
shall
be
cleared
.
Now
the
faultiness
of
this
,
I
will
not
pray
,
untill
the
Spirit
act
upon
me
,
and
move
me
to
pray
,
is
seen
in
that
it
importeth
that
the
moral
ground
of
praying
is
not
,
the
command
of
God
,
pray
continually
,
and
that
command
(
call
upon
me
in
the
day
of
trouble
)
which
is
most
false
;
for
another
warrant
for
all
moral
obedience
,
then
precept
,
promise
or
practise
,
can
no
man
give
;
yea
it
supposeth
that
the
warrant
of
prayer
is
the
influence
of
grace
;
Now
the
influence
of
grace
is
the
efficient
helping
cause
,
not
the
rule
,
not
the
objective
cause
of
either
our
praying
or
any
acts
of
our
obedience
.
Yea
it
is
the
way
of
Enthysiasts
to
make
divine
impulsions
,
and
not
the
word
of
precept
the
Rule
of
our
obedience
.
2.
This
(
I
will
not
pray
untill
the
Lord
first
breath
on
me
by
his
Spirit
)
is
a
wide
mistake
.
This
(
I
will
not
pray
untill
the
Spirit
first
act
upon
me
)
must
have
either
this
sense
,
I
will
not
pray
untill
the
Lord
first
give
a
praying
disposition
,
or
,
untill
the
Lord
first
actually
breath
upon
me
.
This
latter
saith
indeed
,
I
will
not
pray
until
I
pray
;
for
the
Lord
's
actual
influence
includes
praying
.
The
former
cannot
be
said
;
For
there
is
no
warrant
to
disobey
the
command
(
pray
continually
)
untill
I
get
a
new
disposition
from
Heaven
;
for
then
might
all
praying
of
the
renewed
be
shifted
,
and
the
three
Disciples
in
the
garden
might
have
said
to
Christ
,
our
Master
bids
us
pray
,
but
we
are
heavy
with
sleep
and
indisposed
,
and
cannot
pray
,
and
so
must
we
be
excused
.
2.
Upon
the
same
account
,
Magus
,
Acts
8.
21.
and
other
unrenewed
men
should
shift
the
command
of
praying
;
for
while
we
be
translated
,
out
of
nature
to
the
Kingdome
of
grace
,
we
want
the
habit
of
grace
and
spirit
of
adoption
by
which
only
we
can
pray
acceptably
.
3.
How
unsavoury
shall
this
be
?
a
man
falls
over
a
Bridge
and
is
a
drowning
,
another
is
going
to
the
place
of
Execution
to
die
,
another
is
sick
to
death
,
all
of
them
may
by
this
shift
say
,
we
must
not
pray
lest
we
take
the
Name
of
God
in
vain
,
untill
the
Spirit
breath
upon
us
heavenly
impressions
,
of
speaking
in
the
Spirit
to
God
.
4.
This
shift
cannot
stand
to
suspend
praying
,
until
the
Spirit
breath
from
on
high
;
for
we
are
to
pray
for
the
spirit
's
breathing
,
and
for
teaching
,
quickning
,
enlarging
of
heart
that
we
may
pray
and
praise
,
Psal.
51.
15.
Psal.
119.
36
,
37
,
40
,
48.
Wind
fetches
wind
here
,
and
fire
begets
fire
,
as
cold
flint
creates
hot
fire
:
so
the
Atheists
,
let
them
pray
that
can
pray
;
I
'me
no
Minister
;
But
it
hath
this
,
I
am
ready
to
pray
,
but
the
blame
of
my
not
praying
,
is
to
be
laid
on
the
Spirit
,
for
the
wind
blows
not
;
but
this
is
but
witty
laziness
,
as
when
the
Sea-man
will
sleep
and
attempt
no
Sea-voyage
,
and
lay
the
blame
,
which
is
his
fall
,
upon
the
wind
which
blows
not
after
his
mind
;
it
appears
he
is
but
a
sleeper
;
not
a
Husband-man
who
for
bears
plowing
and
sowing
upon
the
account
only
that
he
finds
not
a
season
so
desirable
as
he
craves
,
and
that
he
is
indisposed
to
plow
spiritually
as
a
Christian
;
He
who
observes
the
wind
shall
not
sow
:
and
he
that
regardeth
the
clouds
shall
not
reap
,
Eccl.
11.
4.
So
are
we
to
refer
to
his
holy
Soveraignty
the
flowings
of
the
Spirit
,
and
to
set
about
holy
duties
,
as
if
these
flowings
were
in
our
power
;
The
precept
chargeth
us
to
obey
as
rational
creatures
not
as
disposed
or
indisposed
.
We
are
to
know
that
the
command
and
precept
of
spiritual
duties
is
laid
on
us
,
as
we
are
reasonable
creatures
as
hearers
of
the
Gospel
,
not
under
the
reduplication
as
spiritually
or
not
spiritually
disposed
;
as
the
Creditor
and
the
Law
charge
men
to
pay
their
just
debts
,
not
as
they
are
poor
,
or
rich
,
but
as
they
are
debters
:
yea
precepts
from
the
Lord
bind
the
creature
as
the
creature
,
and
moral
precepts
bind
Men
and
Angels
as
capable
to
obey
,
though
not
fit
and
disposed
.
Therefore
must
we
here
distinguish
betwixt
nature
capable
or
having
at
any
time
power
to
obey
;
and
the
real
,
or
(
as
it
were
)
the
physical
aptitude
and
idoneous
disposition
to
obey
.
The
latter
takes
not
away
the
obligation
to
pray
or
believe
.
David's
being
overclouded
with
a
temptation
is
not
an
excuse
of
adultery
and
murther
;
nor
is
he
thereby
freed
from
praying
;
Lord
,
lead
me
not
into
temptation
.
As
1.
Under
indispositions
moral
we
rejoyce
,
that
sinful
indispositions
do
befriend
us
,
and
smile
upon
us
to
promote
sin
;
as
some
love
them
well
who
counsel
them
,
and
joyn
with
them
in
drunkenness
,
and
are
their
brethren
in
iniquity
:
so
do
we
foment
indispositions
,
and
welcome
and
fatten
them
,
and
do
not
violence
to
our
corruption
,
and
deadness
,
and
heardness
;
and
some
expone
false
light
,
to
be
God's
secret
and
virtual
approving
Will
they
should
commit
the
sin
;
as
Evah
saw
the
fruit
that
it
was
good
for
food
,
and
that
it
was
pleasant
to
the
eyes
,
and
a
tree
to
be
desired
to
make
one
wise
.
Gen.
3.
6.
Here
Evah
substitutes
the
tentation
in
place
of
the
precept
,
and
false
light
fosters
and
cherisheth
a
sinful
lust
and
a
wicked
disposition
to
sin
.
It
is
a
sort
of
tempting
of
the
tempting
disposition
,
whereas
is
were
good
to
complain
under
a
sinful
disposition
as
under
the
bondage
of
a
part
of
the
body
of
sin
,
as
Paul
doth
,
Rom.
7.
for
a
sinful
disposition
is
but
a
branch
and
bud
of
the
body
of
sin
which
we
are
to
wrestle
against
,
as
a
most
dangerous
opposite
to
spiritual
obedience
.
Indeed
sometime
a
spiritual
disposition
to
pray
or
praise
,
or
hope
,
goes
along
with
the
command
.
Now
the
obligation
of
the
command
to
praise
is
ever
one
,
and
its
good
when
the
man
can
say
,
My
heart
is
fixed
,
I
will
praise
,
Psal.
5●
.
and
the
command
to
wait
on
the
Lord
lies
ever
on
;
it
is
a
rich
mercy
when
the
disposition
goes
along
with
the
command
;
as
Psal.
25.
15.
Mine
eyes
are
ever
(
in
the
habit
and
holy
disposition
)
toward
the
Lord
;
and
Psal.
130.
6.
My
soul
waiteth
for
the
Lord
,
more
then
they
that
watch
for
the
morning
.
Farther
not
to
pray
till
the
Spirit
move
us
,
and
simply
to
abstain
from
praying
or
any
other
spiritual
duty
upon
simple
ignorance
that
we
are
not
obliged
to
pray
except
the
spirit
move
us
,
is
weakness
in
some
godly
,
who
may
be
overtaken
with
that
error
,
but
in
knowing
and
judicious
men
who
are
Libertines
,
What
a
delusion
there
is
in
not
praying
till
the
Lord
breath
on
us
.
it
is
wickedness
,
and
somewhat
more
then
weakness
;
for
it
is
to
abstain
from
spiritual
duties
though
not
considering
or
without
religious
weighing
the
Commandment
,
pray
continually
:
and
is
a
making
of
the
Spirit
's
acting
our
Bible
,
and
to
confound
the
Scripture
and
the
Spirit
,
as
Libertines
did
;
so
Calvin
saith
of
them
,
and
so
do
others
.
2.
The
sense
of
this
,
pray
continually
,
cannot
be
pray
assiduously
at
all
occasions
,
except
the
Spirit
withdraw
his
influences
;
for
here
three
things
are
considerable
.
If
1.
The
providential
call
of
God
to
pray
,
suppose
that
sickness
,
incursions
of
Divels
,
or
extreme
suffering
be
on
.
If
2.
A
more
special
supernatural
providence
of
a
heavenly
fervor
and
stirring
of
the
Spirit
be
on
.
If
3.
Only
the
obligation
of
a
command
be
on
to
pray
upon
all
occasions
,
Christian
prudence
directing
to
obey
affirmative
Precepts
.
Now
as
to
the
First
.
Ass.
1.
Suppose
there
be
some
seeming
contradiction
betwixt
extreme
pain
and
absence
or
withdrawings
;
yet
a
seeming
contradiction
only
and
not
real
it
is
,
There
is
no
contradiction
betwixt
our
physical
indisposition
to
pray
,
or
to
other
duties
and
our
moral
obligation
to
perform
these
duties
.
and
the
man
is
called
to
an
habitual
praying
disposition
,
because
what
commands
obligeth
us
to
be
renewed
in
the
spirit
of
our
mind
,
Ephes.
4.
23.
lays
a
tie
on
us
to
doe
it
without
delay
,
Isa.
55.
6.
Psal.
55.
7
,
8.
Joel
2.
12.
and
consequenter
ever
to
be
in
a
savoury
disposition
and
to
savour
of
the
things
of
the
Spirit
,
whether
the
spirit
actually
heat
the
soul
with
such
savoriness
;
for
otherwise
our
Saviour
rebukes
the
disciples
on
no
just
ground
when
they
were
sleepy
,
for
want
of
an
actual
heavenly
disposition
to
pray
;
Could
ye
not
watch
with
me
one
hour
.
The
physical
indisposition
to
pray
does
not
take
away
the
moral
obligation
to
pray
then
.
2.
Though
pain
and
extreme
soul-heaviness
that
the
man
cannot
speak
,
Psal.
77.
4.
and
Hezekiah
can
but
chatter
as
a
crane
or
a
swallow
,
Isa.
38.
14.
and
the
Church
can
scarce
breath
out
a
word
of
prayer
,
Lam.
3.
36.
yet
doth
not
the
Lord
in
sending
on
a
physical
or
judicial
indisposition
,
contradict
his
own
moral
tie
,
which
he
hath
laid
on
,
by
his
command
to
pray
at
all
times
.
Ass.
2.
Both
a
spiritual
disposition
may
be
on
,
and
a
conscience
of
obedience
to
pray
at
one
time
.
If
a
more
spiritual
heat
of
Spirit
,
enclining
to
pray
,
or
prophecy
,
or
preach
,
or
praise
be
on
David
,
Psal.
39.
1
,
2
,
3.
on
Ezekiel
,
chap.
3.
14.
on
Paul
,
Acts
17.
16
,
17
,
22
,
&c.
on
the
same
Royal
Prophet
,
Psal.
57.
7
,
8
,
9
,
10.
Psal.
45.
1
,
2.
then
two
fires
being
stirred
should
flame
more
vehemently
,
when
to
this
fire
there
is
a
command
added
;
now
though
Oars
be
laid
aside
as
uselesse
,
when
the
wind
is
fair
,
and
favourable
on
the
Sayls
,
and
it
be
not
possible
that
a
man
can
both
ride
on
a
spirited
nimble
horse
,
and
also
walk
the
same
time
on
foot
;
yet
here
by
no
means
,
must
the
word
or
conscience
of
the
command
of
God
be
laid
aside
;
For
as
the
physical
facility
comes
from
the
spirit
's
holy
impulsion
,
and
spiritual
warmness
that
is
on
;
so
the
savoury
and
gracious
morality
flows
from
the
considered
and
believed
precept
,
and
the
sanctified
heart
would
close
sweetly
both
with
the
one
and
the
other
;
for
specially
the
moral
or
obediential
part
is
from
the
command
,
and
the
most
genuine
and
kindly
obedience
comes
from
the
Word
.
It
is
the
real
and
physical
part
that
comes
from
the
Spirit
,
and
that
is
onely
so
far
good
and
morally
lawful
,
as
the
Spirit
and
Word
goe
along
together
.
Ass.
3.
It
must
be
holden
that
duty
as
duty
is
a
moral
motive
we
are
to
be
led
withal
,
and
we
to
look
with
fear
and
trembling
to
the
command
,
what
ever
withdrawing
of
the
Spirit
or
of
his
influences
there
be
;
We
are
to
act
duties
before
we
feel
the
actings
of
the
Spirit
.
its
true
,
what
promises
of
a
richer
dispensation
of
grace
are
made
in
the
Messiah
,
Zech.
12.
10.
Ezech.
11.
19
,
20.
Isa.
55.
11
,
12.
Isa.
44.
1
,
2
,
3
,
4
,
&c.
are
to
be
considered
by
us
;
but
yet
so
,
no
Scripture
saith
,
Stand
still
and
act
no
duties
until
the
Spirit
of
grace
first
strongly
breath
upon
the
heart
;
that
is
,
to
say
no
obeying
of
God
is
to
be
gone
about
,
until
feeling
of
the
breathings
of
the
Spirit
go
before
faith
,
and
praying
,
and
all
duties
:
and
what
is
this
but
a
tying
of
the
spirit
to
our
spiritual
senses
?
men
then
cannot
be
accused
nor
condemned
for
not
calling
upon
God
,
and
not
believing
,
because
natural
men
truly
can
say
,
we
could
not
walk
before
on●
Guide
,
nor
sayl
without
our
Steers-man
the
Spirit
.
Now
the
Spirit
's
drawings
we
never
felt
,
and
this
were
to
render
the
Word
of
God
useless
;
it
s
enough
to
us
,
the
command
cries
to
the
conscience
,
the
voice
of
the
Lord
sounds
in
the
Word
,
and
none
can
alledge
any
contrary
actings
of
the
Spirit
;
As
also
how
shall
the
feelings
of
the
Spirit
be
known
but
by
the
Word
?
and
the
Spirit
not
simply
,
but
the
spirit
with
the
word
is
the
only
Guide
,
since
we
are
bidden
,
try
the
spirits
whether
they
are
of
God
,
or
not
,
1
John
4.
1.
and
as
hard
it
were
to
put
converted
ones
to
such
a
method
;
it
were
to
render
Duties
suspicious
and
dangerous
,
and
to
condemn
Scripture-light
,
as
guilty
of
darkness
.
2.
We
are
now
after
Scripture
is
closed
,
and
the
compleat
Canon
given
to
us
,
to
follow
no
duty
but
what
is
warranted
by
the
Word
,
and
that
the
Spirit
alone
works
not
by
the
Word
,
it
must
then
be
wild-corn
,
and
no
part
of
the
Lord's
husbandry
,
and
so
not
from
the
Lord
:
that
we
are
not
to
pray
,
while
first
we
feel
the
actings
of
the
Spirit
,
for
that
position
is
both
beside
,
and
contrary
to
the
Word
.
Something
might
be
said
for
this
,
we
are
not
to
eat
while
we
feel
hunger
,
nor
to
sleep
while
we
feel
drouziness
,
though
if
eating
and
sleeping
be
looked
on
as
duties
,
it
cannot
bear
the
weight
of
Scriptural
truth
;
yet
to
look
to
feelings
,
as
a
Rule
before
we
obey
a
Command
of
God
,
and
to
make
the
feelings
of
breathings
our
Rule
hath
no
colour
of
truth
.
Ass.
4.
It
may
be
looked
on
as
another
extremity
to
look
to
no
actings
,
Preparation
before
prayer
.
nor
dispositions
of
the
heart
before
we
pray
;
for
though
the
disposition
of
the
heart
be
no
rule
morally
obliging
us
,
yet
to
fall
upon
duties
looking
only
to
the
Rule
,
knowing
the
duty
is
a
duty
and
sutable
to
the
Rule
,
and
no
more
but
to
flie
to
acting
in
our
own
strength
is
not
good
.
For
1.
It
is
required
,
that
beside
it
be
an
uncontroverted
duty
,
other
Spiritual
and
Evangelick
circumstances
would
be
considered
,
as
whether
Jehu
intend
the
honour
of
God
in
killing
the
Priests
of
Baal
;
whether
the
intended
honour
of
God
breath
upon
Pharisees
,
in
praying
,
and
in
almes-giving
,
or
if
only
a
thirst
to
be
seen
of
men
,
do
blow
the
trumpet
and
encourage
men
to
the
work
.
2.
The
frame
of
the
heart
in
doing
would
be
looked
to
,
as
we
suppose
Elisha
did
right
in
that
he
would
not
prophecy
,
while
as
a
passion
of
Anger
was
upon
him
,
and
therefore
called
for
a
Ministrel
to
sing
a
Psalm
,
and
then
the
Spirit
of
the
Lord
acted
upon
him
;
and
whether
,
while
wrath
is
on
,
pure
hands
can
be
lifted
up
to
God
,
see
1
Tim.
2.
8.
possible
out
of
eager
opposition
to
Enthysiasts
and
Libertines
we
run
on
another
extreme
,
that
we
rush
on
duties
upon
no
other
account
,
but
only
the
Scripture
is
clear
,
Do
this
in
remembrance
of
me
;
and
that
warranted
us
to
eat
at
the
Lord's
Supper
prepared
or
not
prepared
,
but
to
rush
on
the
dutie
while
some
preparation
or
self-examination
go
before
is
clear
against
another
command
of
God
,
Let
a
man
try
and
examine
himself
and
so
let
him
eat
;
some
duties
are
of
that
nature
,
that
ex
natura
rei
of
themselves
they
require
fixed
preparations
,
as
the
Priests
sanctifying
of
themselves
,
and
these
who
offered
before
they
came
to
the
Altar
,
Psal.
26.
6.
Exod.
40.
31
but
whether
this
may
warrant
none
to
pray
,
while
they
first
prepare
themselves
to
pray
,
before
they
pray
,
by
praying
,
and
so
that
prayer
which
is
preparatory
must
be
prepared
by
another
preparatory
prayer
;
and
so
,
without
end
,
spiritual
preparations
must
in
infinitum
go
on
before
spiritual
preparations
is
another
question
.
A
fixed
and
set
preparation
before
every
duty
is
not
requisite
;
but
sure
a
preparing
of
the
heart
to
seek
the
Lord
,
should
go
before
solemn
actions
.
1
Sam.
7.
3.
Job
11.
13.
1
Chron.
29.
18.
2
Chron.
12.
13.
and
beyond
all
controversie
,
we
sin
against
God
,
and
stumble
many
in
headlong
rushing
upon
duties
,
not
looking
to
a
spiritual
frame
of
heart
,
in
comming
to
the
house
of
God
,
and
not
taking
heed
to
the
feet
,
and
in
yoaking
the
Cart
before
the
Horse
.
When
we
first
sacrifice
,
and
then
hear
,
Eccles.
5.
1.
godly
prudence
which
dwels
with
wisedom
saith
both
a
fools
bolt
is
soon
shot
,
and
a
fools
sacrifice
is
soon
offered
.
Some
receive
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
suddenly
,
Mark
4.
16.
1.
Sayling
is
more
safely
delay'd
in
the
time
of
an
extreme
storm
,
and
sowing
when
the
wind
is
mighty
,
then
attempted
;
and
if
the
affections
be
raveiled
,
and
the
heart
smoaking
with
some
fiery
disorders
,
that
distemper
would
be
mourned
for
and
prayed
against
;
headlong
and
precipitate
duties
done
in
hast
argue
great
profanness
and
irreverence
to
the
holy
Lord
whom
we
serve
and
worship
.
2.
They
speak
an
irreverent
not
eying
of
God
.
3.
Want
of
bendedness
of
heart
in
holy
duties
.
I
speak
not
this
,
as
if
praying
either
set
,
or
instructed
,
or
ejaculatory
suits
,
were
to
be
delayed
.
Ass.
5.
To
wait
upon
the
breathings
of
the
Spirit
,
how
it
is
lawful
,
how
not
.
To
wait
upon
the
flowings
of
the
Spirit
,
hath
not
one
single
meaning
.
Libertines
waiting
on
the
actings
of
the
spirit
,
and
there
professed
feriation
and
abstinence
from
praying
,
hearing
,
is
a
sad
delusion
.
1.
It
s
a
hardning
of
the
heart
,
while
it
is
to
day
,
and
then
the
foolish
Virgins
had
good
reason
to
be
foolish
,
and
to
neglect
the
market
,
and
buy
no
Oyl
while
the
market
of
Mercy
was
gone
and
over
,
why
?
the
spirit
blew
never
fair
for
their
spiritual
trading
;
and
therefore
they
are
to
be
excused
in
that
they
sleeped
all
their
life
.
2.
It
s
a
confounding
of
the
Rule
,
the
Word
of
God
,
and
of
the
Spirit
which
quickens
the
Word
,
and
makes
it
effectual
.
3.
It
s
to
excuse
all
wicked
men
,
and
to
loose
them
from
the
law
of
God
;
We
can
doe
no
better
,
blame
the
Spirit
,
(
say
they
)
which
blows
not
;
and
many
other
absurdities
hence
follow
.
2.
To
wait
on
the
Spirit
's
flowings
,
that
is
with
a
lesse
measure
of
the
spirit
to
fetch
more
,
and
by
two
talents
to
gain
four
,
is
so
lawful
a
waiting
for
the
breathings
of
the
spirit
,
as
to
plow
and
wait
patiently
for
the
harvest
,
to
sayl
and
wait
till
the
Jewels
and
Gold
come
home
,
and
the
Ship
land
,
is
commendable
;
this
is
to
bring
forth
fruit
with
patience
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
3.
To
wait
upon
the
flowings
of
the
Spirit
,
which
out
of
holy
Soveraignty
comes
in
a
larger
measure
,
then
is
ordinary
,
as
an
high
spring-tyde
;
as
my
heart
is
confirmed
or
prepared
,
my
heart
is
confirmed
or
prepared
.
Is
1.
To
welcome
and
adore
the
Lord
in
these
high
manifestations
,
and
wisedom
requires
that
the
soul
which
is
taken
into
the
Kings
chamber
,
and
finds
many
outlettings
,
and
sweet
and
rich
accesse
in
praying
,
should
multiply
bills
,
and
being
heard
for
his
own
pardon
as
David
was
,
Psal.
51.
should
put
in
a
bill
for
building
of
the
walls
of
Zion
,
and
so
should
the
soul
being
in
a
higher
strain
,
and
admitted
to
a
more
then
ordinary
feast
of
fat
things
,
eat
and
drink
more
abundantly
,
Cant.
5.
1.
as
Esther
finding
the
King
on
a
strain
of
graciousness
to
her
;
Esther
,
what
is
thy
Petition
?
follows
her
suit
,
and
lays
hold
on
the
opportunity
,
and
her
suit
is
not
for
the
safety
of
one
single
man
,
but
for
the
lives
of
the
whole
Church
of
God
,
even
all
the
Jews
.
2.
To
leave
off
wrestling
too
soon
is
a
sort
of
violence
done
,
and
a
damming
up
of
the
mighty
flowings
of
the
Spirit
;
No
doubt
a
lazy
pursuing
of
the
victory
,
when
we
prevail
with
God
,
is
a
mighty
neglect
.
4.
So
to
wait
for
the
Spirit
's
high
manifestation
,
as
to
set
bounds
to
him
,
and
to
look
,
this
shall
be
a
great
feast
,
and
the
instruments
are
eminent
,
is
a
limitting
of
God
;
hope
of
that
kind
would
be
humble
and
submissive
:
there
being
no
word
of
promise
,
as
concerning
the
quantity
and
measure
of
the
emanations
and
outlettings
of
the
Spirit
;
for
that
is
his
own
Soveraignty
to
doe
with
his
own
as
he
thinks
good
;
we
would
be
more
careful
,
to
receive
,
and
believe
,
and
praise
,
then
to
widen
hope
,
in
order
to
instruments
,
to
wit
,
such
a
shining
Prophet
,
beyond
what
is
revealed
;
sure
believing
his
word
is
better
then
censuring
Soveraignty
.
Idolatry
is
here
crafty
and
subtil
.
Ass.
6.
If
we
speak
of
preparations
,
going
before
the
real
and
physical
stirrings
of
saving
grace
,
there
are
not
any
upon
our
part
,
except
we
say
with
Pelagians
,
that
we
begin
and
the
Spirit
follows
.
CHAP.
XI
.
1.
Our
impotency
to
duties
being
reproved
,
cannot
excuse
us
in
the
omitting
of
them
.
2.
The
wicked
habit
in
sleeping
men
is
faulty
.
3.
Therefore
the
withdrawing
of
influences
excuses
not
.
4.
The
Creatures
sin
is
not
from
the
Lord
's
withdrawing
of
influences
of
grace
formally
,
but
from
our
withdrawing
of
our
hearts
from
his
moral
Commandment
.
5.
The
Objection
of
many
,
(
if
God
would
give
me
influences
of
grace
as
he
did
to
Moses
and
David
I
would
be
as
holy
as
any
)
discussed
,
the
Objector
and
the
Objection
both
answered
.
6.
The
non-sense
of
the
Objection
opened
.
7.
A
natural
man
hates
influences
both
physical
,
and
moral
,
though
he
wish
physical
influences
.
8.
The
Objection
exalteth
nature
,
abuseth
grace
,
and
many
ways
reproacheth
God
,
his
Grace
,
Soveraignty
,
Wisedom
,
&c.
Q.
WHether
or
no
doth
our
impotency
to
pray
and
believe
clear
and
justifie
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
that
we
believe
not
and
pray
not
?
Ans.
Not
at
all
:
for
one
and
the
same
cannot
be
a
just
excuse
,
and
a
due
rebuke
:
There
is
a
wicked
weaknesse
and
a
sinfull
Cannot
as
contradistinguished
from
sinful
actings
,
which
the
holy
Ghost
reproves
,
and
then
must
the
indisposition
to
receive
influences
to
pray
,
be
no
excuse
to
shift
the
duty
.
but
the
holy
Ghost
rebukes
our
cannot
as
a
sinful
cannot
,
and
so
our
impotency
cannot
be
a
just
excuse
.
So
,
Joshua
chap.
24.
19.
Ye
cannot
serve
the
Lord
.
Isa.
29.
11.
I
cannot
read
the
book
,
that
is
,
I
am
sinfully
ignorant
of
prophecy
.
Isa.
44.
18.
They
cannot
understand
,
no
more
then
blind
men
.
Jer.
6.
Their
ear
is
uncircumcised
,
they
cannot
hearken
.
The
Lord
grievously
challengeth
the
people
,
ver.
11.
I
am
full
of
the
anger
of
the
Lord
,
and
denounce
wrath
against
this
rebellious
cannot
;
for
not
only
is
the
tree
rejected
as
bearing
evil
fruit
,
but
also
because
the
sap
is
sour
,
and
the
bulk
rotten
.
Christ
speaks
rebukingly
of
some
impotent
cannot
of
the
world
;
Joh.
14.
17.
I
will
send
you
the
Spirit
of
truth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
the
world
cannot
receive
,
Rom.
8.
7.
The
wisedom
of
the
flesh
is
not
subject
to
the
law
of
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
neither
indeed
can
be
.
Ver.
8.
They
that
are
in
the
flesh
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
cannot
please
God
.
1
Cor.
2.
14.
The
natural
man
cannot
know
the
things
of
God
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
a
condemning
of
the
natural
man
,
as
he
is
opposed
to
the
spiritual
man
,
who
is
praised
as
one
who
knows
the
secrets
of
God
.
2.
And
he
is
condemned
as
one
who
judgeth
the
things
of
the
Gospel
foolishness
.
John
6.
44.
No
man
can
come
to
me
,
except
the
father
draw
him
;
And
that
is
a
most
wicked
shift
of
him
who
married
a
wife
,
Luke
14.
20.
therefore
I
cannot
come
;
we
excuse
such
wicked
weakness
with
this
,
God
help
us
,
we
cannot
without
his
grace
doe
better
.
3.
The
very
sinful
habit
and
power
is
reproved
in
the
Word
,
even
the
power
as
it
is
contra-distinguished
from
the
sinful
act
;
Psal.
14.
1.
The
habitual
fool
hath
said
in
his
heart
there
is
not
a
God
.
The
habitual
blindness
and
hardness
of
heart
that
may
be
in
sleeping
men
,
the
state
of
non-regeneration
,
and
the
state
of
death
and
of
uncircumcision
of
heart
,
is
condemned
,
Eph.
2.
1
,
2.
3.
Col.
1.
13.
14.
Psal.
14.
3.
their
poyson
of
nature
,
Psal
58.
4.
the
uncircumcision
of
heart
,
Jer.
9.
26.
the
sinful
frame
of
the
heart
,
Gen.
6.
5.
Gen.
8.
21.
Hence
,
of
force
it
must
follow
,
that
this
is
no
good
consequence
,
the
sleeping
man
or
swooning
man
,
acting
and
committing
no
actual
guiltiness
,
and
making
no
use
of
free-will
,
is
guilty
and
rebukable
before
God
,
as
the
sleeping
Wolf
is
bloudy
,
The
Lord
's
withdrawing
of
influences
is
conjoyned
with
our
guiltiness
,
and
cannot
found
an
honest
excuse
for
not
praying
.
the
sleeping
Lion
is
cruel
,
because
of
the
bloudy
and
cruel
nature
,
that
is
inherently
in
both
,
when
neither
of
them
do
actually
devour
;
so
though
influences
to
the
material
acts
of
sin
,
be
not
in
our
power
,
yet
,
since
we
lodge
that
sinful
power
,
and
virtually
(
as
is
said
)
consent
to
want
the
breathings
of
God
,
and
consent
that
the
sinful
acts
have
hous-room
,
in
the
sleeping
man
,
we
are
thence
guilty
upon
that
account
,
though
we
sleep
and
are
patient
in
carrying
sinful
powers
,
and
sinful
acts
now
inherent
in
us
,
and
the
withdrawing
of
influences
of
grace
upon
the
same
account
,
cannot
be
an
honest
excuse
;
why
,
I
pray
not
?
yea
the
wicked
impotency
,
and
indisposition
,
and
the
three
Disciples
drouziness
,
and
sleepiness
the
same
way
physical
,
being
on
them
in
the
night
,
Matth.
26.
is
a
new
guiltinesse
moral
,
(
for
Christ
commanded
watching
in
vigorousnesse
then
)
and
their
actual
not
praying
,
is
another
guiltiness
.
3.
Under
withdrawings
of
influences
of
grace
we
are
guilty
.
The
Lord
's
not
giving
a
new
heart
is
not
our
sin
,
and
yet
our
not
having
a
new
heart
is
our
guiltiness
.
1.
In
not
considering
the
temptation
,
signs
and
wonders
we
see
and
hear
,
Deut.
29.
3.
yea
though
the
Lord
's
not
giving
a
new
heart
,
be
not
our
sin
formally
;
yet
our
not
having
,
nor
receiving
of
a
new
heart
,
is
our
sin
.
The
sowrness
and
naughtiness
of
the
Earth
in
bringing
forth
poysonable
weeds
,
is
the
Earth's
own
indispotion
;
the
Sun
and
Clouds
extract
these
poysonable
herbs
;
the
natural
driness
of
some
rocky
Earth
and
the
not
raining
of
the
clouds
meet
both
in
one
,
to
wit
,
the
barrenness
of
the
earth
;
and
this
takes
not
away
the
faultiness
of
this
earth
so
rocky
.
2.
Our
guiltiness
that
appears
is
evident
,
in
our
eik
which
we
make
to
original
and
natural
malice
;
for
acquired
pravity
meets
with
natural
and
original
corruption
,
like
two
floods
to
make
a
Sea
or
a
great
River
;
or
as
when
a
man
forceth
a
wound
to
bleed
,
which
of
it self
would
bleed
:
And
again
,
what
ever
may
be
said
of
the
result
of
the
Lord
's
withdrawing
of
influences
,
we
add
an
impulsion
to
his
withdrawing
,
as
the
adding
of
the
heat
of
an
Oven
neer
the
root
of
a
fruit
tree
,
to
cause
it
to
ripen
,
adds
something
to
the
heat
of
the
Sun
,
and
the
Influences
of
the
Heavens
,
and
when
the
heart
walketh
after
the
heart
of
our
detestable
things
,
as
it
is
Ezech.
11.
21.
and
with
the
intended
bensil
of
the
free-will
,
we
put
our
seal
and
consent
to
the
Lord's
withdrawing
;
there
is
no
ground
to
complain
of
his
withdrawing
.
Q.
But
does
not
the
Lord
's
withdrawing
of
his
influences
,
since
without
his
concurrence
of
that
kind
our
actings
are
impossible
,
doe
violence
to
free-will
,
which
must
be
indifferent
to
act
or
not
to
act
,
to
doe
or
not
to
doe
?
Ans.
This
is
a
weak
reason
;
for
to
our
willing
the
influence
of
God
is
natural
,
and
so
is
it
to
our
nilling
;
the
Lord
●akes
his
influences
,
and
the
withdrawing
thereof
connatural
to
all
our
actions
to
both
willing
and
to
nilling
:
driness
and
barrenness
is
as
connatural
to
the
tree
as
budding
and
fruit-bearing
,
if
God
add
his
influences
either
to
the
one
or
to
the
other
;
The
Lord's
influences
are
connatural
to
all
our
actings
,
and
how
.
yea
,
since
the
Lord's
concurrence
is
sutable
to
the
nature
of
second
causes
,
the
fire
leaves
not
off
to
be
fire
,
nor
is
its
nature
destroyed
,
if
the
Lord
withdraw
his
influence
,
so
that
the
fire
burns
not
the
three
children
:
nor
is
violence
done
to
nature
,
by
the
Lord
's
joyning
of
his
influence
to
the
fire
to
burn
in
acts
of
righteousness
or
of
sin
;
there
is
still
nilling
and
willing
.
And
suppose
that
the
Martyr
chose
to
die
a
violent
death
,
for
the
confirming
of
the
truth
,
there
is
no
violence
done
to
free
will
;
nay
,
there
is
no
miracle
in
the
Lord
's
concurring
to
the
material
acts
of
sin
.
2.
To
have
dominion
over
the
Soveraignty
of
God
is
no
part
of
the
creatures
liberty
,
Our
actings
have
no
dominion
over
the
Lord's
Soveraignty
,
but
contrarily
.
but
only
it
is
free
in
order
to
its
own
actings
;
nor
is
it
essential
to
the
free-will
of
Men
or
Angels
,
or
any
creature
to
have
the
influences
of
God
in
its
power
or
at
hand
;
As
it
is
no
part
of
the
Sun's
power
of
yielding
light
,
or
of
the
fires
quality
of
casting
heat
to
have
dominion
and
command
over
the
influences
of
God
the
supreme
and
first
cause
:
but
the
Lord
hath
so
a
dominion
over
second
causes
,
both
in
acts
natural
and
supernatural
,
that
his
influence
as
Midwife
ever
attends
(
saving
his
holy
Soveraignty
)
the
bringing
forth
of
all
births
,
and
effects
of
second
causes
.
So
as
in
the
free-wills
moral
actings
the
not
acting
of
free-will
,
or
the
marring
of
the
birth
of
new
obedience
to
a
law
of
God
is
never
from
the
Lord
's
physical
withdrawing
of
his
influence
,
as
from
a
culpable
cause
;
but
the
sinfulness
of
the
action
is
ever
from
our
own
sinful
withdrawing
of
our
will
from
under
the
moral
sway
of
the
holy
command
of
God
:
The
sin
of
the
creature
is
not
from
the
Lords
withdrawing
of
his
physical
influences
,
but
from
our
withdrawing
from
his
moral
command
.
and
let
it
be
a
mystery
how
the
Lord
withdraws
his
concurrence
,
as
being
above
a
law
,
&
he
is
holy
and
spotless
in
so
doing
,
and
how
we
are
under
a
law
and
sinfully
guilty
in
that
we
love
to
want
his
holy
influence
,
and
it
s
our
sin
,
and
he
loves
to
withdraw
his
influence
;
and
it
is
his
holy
Soveraignty
.
Both
which
are
clear
in
Scripture
,
if
we
confess
that
we
are
debters
to
the
Lord
,
and
to
his
just
Law
,
and
his
holy
Soveraignty
,
in
that
he
yieldeth
his
influences
,
and
in
his
having
mercy
on
whom
he
will
,
and
in
hardning
whom
he
will
,
in
the
Lord
's
drawing
of
men
or
his
not
drawing
of
them
to
Christ
;
in
revealing
the
Gospel
mystery
savingly
to
whom
he
will
,
Rom.
9.
18.
John
6.
44
,
63.
Matth
,
11.
26
,
27.
nor
can
the
Lord
be
a
debter
to
the
Creature
in
these
.
And
this
mysterie
is
a
clear
revealed
truth
,
Magnus
D.
Twissus
contra
Arnold
.
Corvinum
.
c.
13.
sect.
1●
p.
437.
n.
2.
col.
1.
if
we
yield
that
the
Lord
's
active
drawing
,
calling
,
inviting
of
sinners
to
come
to
Christ
is
his
holy
and
sinless
work
;
and
our
passive
not
being
drawn
,
and
not
being
effectually
called
and
invited
to
come
to
Christ
is
our
sin
of
unbelief
and
our
refusing
and
rebellious
rejecting
of
his
call
,
Quare
licet
hominum
malitiae
tribuatur
in
solidum
quod
non
credant
,
tamen
etiam
defectui
gratiae
nihilominus
tribuendum
est
,
quod
non
curetur
mentis
caecitas
,
cordis
insidelitas
.
Nam
si
affirmatio
sit
causa
affirmationis
,
etiam
negatio
erit
causa
negationis
.
Sic
Servator
ipse
,
Qui
ex
Deo
est
,
Vocem
audit
Dei
;
vos
autem
propterea
non
auditis
quia
ex
Deo
non
estis
,
Joan.
8.
37.
Isa.
65.
1
,
2.
Prov.
1.
24
,
25
,
26.
John
5.
40.
and
that
he
so
calleth
and
hath
mercy
on
whom
he
will
,
because
he
will
,
as
it
is
the
flesh
and
carnal
wisedom
that
objecteth
.
But
God
so
calling
some
,
as
they
must
come
,
because
so
he
willeth
;
and
so
calling
other
some
,
as
they
must
be
hardened
,
because
he
willeth
,
gives
a
seeming
ground
to
two
great
Objections
.
1.
Why
then
doth
God
find
fault
and
rebuke
and
eternally
refuse
the
so
called
?
for
if
they
were
called
with
that
drawing
power
that
others
are
called
with
,
sure
they
would
believe
and
come
:
but
they
are
not
so
called
;
therefore
God
cannot
blame
us
,
&
find
the
fault
in
unbelievers
,
Rom.
18.
19.
2.
If
God
so
call
some
as
they
obey
,
and
others
as
they
obey
not
,
because
he
will
,
who
can
resist
his
will
?
his
will
is
as
himself
:
then
do
we
reject
God's
calling
,
and
eternally
perish
,
because
God
so
doth
will
?
Now
not
any
ever
breathing
,
moved
any
such
Objections
,
but
the
carnal
Jew
in
Paul's
time
,
and
the
Socinians
,
Jesuits
,
and
Arminians
in
the
age
we
now
live
in
,
and
stumblers
at
the
word
;
for
all
such
enemies
to
grace
,
turn
the
Objection
into
an
argument
against
the
absolute
will
,
and
invincible
grace
of
God
,
and
answer
not
with
the
holy
Ghost
,
who
Rom.
9.
calls
it
a
bold
fleshly
replying
unto
God
.
v.
20.
for
the
holy
Ghost
asserts
the
Soveraignty
of
God
,
as
the
potter
over
the
clay
,
&
the
guiltiness
of
vessels
of
wrath
,
Rom.
9.
22.
and
their
disobedience
in
refusing
the
call
of
God
,
v.
29.
&
their
following
like
Pharisees
Law-righteousness
by
works
,
and
stumbling
at
Christ
the
stumbling
stone
laid
in
Sion
,
Rom.
9.
31
,
32
,
33.
wheras
the
Gentils
were
called
of
free
grace
,
v.
24.
25
,
26.
therefore
they
must
be
of
the
same
stamp
with
the
fleshly
Jews
,
who
thus
object
against
us
,
and
such
are
the
Patrons
of
universal
grace
and
free-will
.
Hence
let
that
be
discussed
.
1.
Would
God
give
me
grace
I
would
be
a
man
according
to
God's
heart
,
as
well
as
David
.
But
2.
I
was
born
in
sin
and
I
cannot
have
more
grace
then
God
hath
given
me
.
3.
Would
God
give
me
a
new
power
,
I
would
run
;
now
this
power
he
denyes
to
me
,
and
gives
to
many
.
That
this
special
practical
doubt
may
be
fully
removed
.
1.
A
word
to
the
Objector
.
2.
To
the
Objection
.
To
the
Objector
1.
If
the
Lord
had
given
me
the
same
grace
that
he
gave
David
,
The
objection
of
many
,
if
God
would
give
me
influences
of
grace
as
he
did
to
David
,
Moses
,
&c.
I
would
be
as
holy
as
any
,
discussed
.
I
should
run
as
David
.
1.
It
is
of
much
concernment
,
who
moves
the
Objection
,
whether
a
Convert
,
or
a
non-convert
:
it
is
commendable
in
neither
;
but
in
an
unhumbled
non-convert
,
it
is
senseless
.
If
the
sense
be
,
had
the
Lord
bestowed
on
me
the
grace
habitual
and
actual
,
such
as
he
bestowed
on
David
,
I
should
be
a
man
according
to
the
Lord's
heart
,
as
well
as
David
.
No
thanks
,
no
praise
or
glory
to
David
,
that
he
is
a
man
according
to
God's
heart
;
True
;
and
therefore
no
guilt
is
upon
the
Objector
,
nor
is
any
punishment
due
to
him
that
he
remains
in
cursed
nature
;
this
follows
not
.
2.
The
sense
is
;
The
non-sense
of
this
had
I
more
grace
,
I
should
be
more
gracious
.
had
I
grace
I
should
be
a
gracious
man
:
what
is
this
but
I
would
have
been
a
convert
,
if
God
had
made
me
a
convert
.
But
1.
The
Objector
says
no
more
,
then
the
fallen
Angels
,
had
the
Lord
made
us
Divels
to
be
elect
Angels
,
and
confirmed
us
in
grace
,
then
should
we
have
been
elect
Angels
;
So
might
Judas
have
said
,
had
grace
made
me
the
beloved
Disciple
that
leaned
on
Christ's
bosome
,
I
should
have
been
a
sound
believer
;
this
is
a
meer
speculation
,
no
preaching
of
heart-love
,
to
the
man
Christ
;
all
the
Reprobate
may
say
,
had
the
Lord
made
us
all
holy
and
sinless
men
in
a
personal
union
with
Christ
,
we
should
all
have
been
Christ's
;
Cursed
Libertines
and
Quakers
so
call
themselves
;
have
they
any
more
of
the
outlettings
and
flowings
of
free
grace
for
that
?
not
a
whit
.
2.
If
God
would
give
me
the
grace
which
he
bestowed
on
David
,
If
the
●b●ecto
,
of
this
(
had
I
more
grace
I
would
〈◊〉
gracious
)
were
a
humble
●●vert
,
the
objection
should
be
more
savoury
,
yet
not
sounder
.
I
should
be
a
man
according
to
God's
heart
;
True
;
but
what
is
this
to
one
who
still
dwels
in
nature
;
should
the
sleeper
say
,
had
I
laboured
more
,
and
slumbred
and
lain
in
my
bed
less
,
I
should
have
been
richer
;
but
that
supposition
,
will
neither
be
bread
to
feed
him
,
nor
a
web
to
cloath
him
;
there
is
nothing
here
,
but
only
idle
wishing
.
O
,
if
I
had
bread
,
and
such
empty
desires
cannot
feed
an
hungry
man
,
who
is
both
idle
and
hungry
.
Were
the
Objector
a
Seeker
,
and
did
he
search
for
wisedom
as
silver
,
and
dig
for
her
as
for
hid
treasures
,
it
were
real
or
rational
hunger
;
but
there
is
not
a
right
esteem
of
bread
,
there
is
no
wise
life-hunger
,
such
as
is
in
living
men
.
3.
It
were
good
that
the
Objector
were
humbled
,
and
did
lie
at
the
water
side
,
and
complain
,
oh
if
his
Ship
would
fetch
me
over
,
and
his
wind
would
blow
:
Who
shall
deliver
me
?
what
shall
I
doe
?
were
he
loathing
his
own
ways
,
and
highly
in
love
with
such
ways
of
godliness
,
as
David
and
the
Saints
walked
in
,
it
were
good
;
joyn
despairing
in
self
,
and
feeling
of
a
wretched
condition
,
with
some
desires
of
David's
grace
,
that
should
be
liker
a
laying
hold
of
the
skirt
of
him
that
is
a
Jew
,
saying
,
we
will
go
with
you
.
But
the
Objector
is
full
and
rich
,
and
self-righteous
and
whole
,
and
needs
not
the
Physician
,
and
his
own
civil
hell
torments
him
not
;
A
Heaven
of
work-holiness
,
and
law-righteousness
is
the
lie
that
is
in
his
right-hand
,
he
feeds
upon
such
ashes
.
4.
The
Objector
would
be
convinced
of
his
backward
desires
:
O
if
I
had
more
grace
I
would
labour
and
run
more
,
is
a
contradictory
speech
in
the
sluggard
.
O
,
if
I
had
grace
I
would
then
labour
and
run
.
Is
it
not
1.
A
contradiction
;
he
loves
to
be
watered
with
the
streams
and
dewings
of
Christ
,
and
hates
and
loaths
the
fountain
.
But
now
have
they
both
seen
and
hated
me
and
my
father
,
John
15.
24.
The
world
cannot
receive
the
Spirit
,
John
19.
17.
and
so
must
hate
the
Spirit
and
all
his
influences
;
One
spece
desires
not
to
be
turned
into
another
,
nor
does
a
natural
man
desire
to
be
a
convert
,
Luke
14.
16
,
17
,
18
,
19.
Fools
hate
wisedom
.
And
2.
Every
spece
and
kind
of
being
is
delighted
with
its
own
being
;
the
Serpent
hath
not
a
desire
or
a
real
love
to
be
turned
into
a
man
,
nor
would
a
Lion
be
turned
into
a
Lamb
,
nor
a
Divel
into
an
elect
Angel
;
that
desire
is
contrary
to
the
malice
he
hath
to
the
image
of
God
in
the
elect
Angels
;
the
withered
Earth
loves
rain
and
dew
,
it
would
be
perfected
in
its
kind
;
but
a
body
of
sin
fights
to
keep
its
own
being
,
and
would
not
be
destroyed
by
an
habit
of
grace
;
nor
doth
an
heir
of
wrath
and
a
limbe
of
Satan
,
seriously
desire
to
be
a
child
of
God
;
nor
one
tormented
in
Hell
really
will
to
be
a
holy
Saint
in
Heaven
;
he
only
would
be
an
eased
and
painless
man
,
and
seeks
not
to
be
free
of
blaspheming
God
.
See
Balaam's
,
and
the
rich
man's
desire
,
Numb.
23.
10.
Luke
16.
24.
Rev.
6.
15
,
16
,
17.
3.
True
it
is
,
Natural
men
wish
physical
influences
of
God
,
but
they
hate
moral
holiness
.
we
love
not
moral
influences
;
and
to
be
actors
in
holiness
,
that
spoils
and
robs
the
man
of
his
sweet
lusts
:
we
would
be
content
to
be
passive
and
have
the
breathings
of
the
Spirit
come
upon
us
sleeping
and
without
toyl
,
that
we
might
feel
the
only
sweetness
,
and
delight
of
duties
,
not
the
duty
and
the
gracious
acting
it self
;
as
a
man
loves
to
have
been
made
holy
,
not
to
be
holy
,
nor
to
be
made
holy
by
acting
and
toyling
;
for
the
man
who
hates
the
Spirit
and
hates
Christ
,
as
the
unrenewed
Objector
doth
,
how
can
he
love
unfainedly
either
the
gracious
habit
of
holiness
,
or
the
gracious
influences
of
Christ
?
and
therefore
we
may
have
a
desire
,
of
the
Lord
's
real
and
physical
influences
,
and
hate
holy
moral
influences
;
for
the
damned
only
deprecate
torment
,
but
they
make
no
prayers
to
God
to
be
made
holy
,
Mark
5.
7.
Matth.
8.
29.
Rev.
6.
16.
4.
He
who
so
objects
,
being
a
non-convert
,
yea
all
converts
in
this
life
in
so
far
as
there
are
in
us
the
remainders
of
a
body
of
sin
,
close
not
a
little
with
that
divinity
of
Satan
,
Gen.
3.
5.
Ye
shall
be
as
Gods
,
Natural
men
love
independency
and
hate
to
be
under
the
Lord
's
governing
influences
.
knowing
good
and
evil
;
and
therefore
love
to
be
independent
and
to
be
from
under
God
,
as
is
the
unhappy
word
of
Spira
in
point
of
suffering
,
O
if
I
were
above
God
.
So
speak
the
enemies
of
our
Lord
,
who
love
not
gracious
influences
,
(
as
Christ
is
a
wel-governing
,
a
sweetly
awing
Lord
in
all
his
influences
)
Psal.
2.
3.
Let
us
break
their
bands
and
cast
away
their
cords
;
though
they
be
silken
cords
.
So
the
Citizens
of
Christ
,
Luk.
19.
14.
hate
him
and
set
mans
will
on
Jesus
Christ's
throne
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
We
will
not
have
this
man
to
reign
over
us
;
the
World
hates
a
ruling
and
reigning
Christ
;
and
so
we
hate
his
holy
actings
,
and
the
wishing
to
have
grace
and
gracious
influences
ruling
in
us
,
is
a
dream
;
we
really
desire
no
such
thing
,
but
love
an
independency
of
our
own
,
as
was
the
unlucky
prayer
of
the
son
who
loved
not
to
be
under
his
heavenly
Father
,
Luke
15.
12.
The
younger
son
said
to
his
father
,
Father
,
give
me
the
portion
of
goods
that
falleth
to
me
.
And
so
hate
men
the
Lord
in
his
influences
of
the
word
,
rebuking
them
,
Isa.
30.
11.
Cause
the
holy
One
of
Israel
to
cease
from
before
us
.
And
so
this
Objector
;
O
that
he
would
give
me
the
double
of
David's
grace
,
is
an
empty
wish
,
as
if
hot
fire
would
say
,
O
that
I
were
quenched
with
cold
water
;
a
lover
of
grace
must
be
a
gracious
man
.
As
to
the
Objection
it self
,
1.
It
is
false
;
He
that
uses
not
a
less
power
or
gift
of
two
degrees
for
God
,
would
not
use
a
power
of
ten
degrees
for
God
;
as
is
cleared
in
instances
of
1.
Wisedom
.
2.
Power
of
Magistracy
.
3.
Of
old
age
.
4.
Riches
.
5.
Habit
of
grace
,
&c.
If
I
had
grace
,
I
should
improve
it
to
gracious
actings
:
For
you
improve
not
nature
,
and
the
endowments
and
parts
of
nature
,
to
natural
actings
;
and
upon
the
same
account
,
he
who
improves
not
grace
of
three
degrees
,
would
not
better
improve
grace
of
six
degrees
.
Natural
wisedom
is
not
used
for
Christ
,
but
against
him
,
and
the
Gospel
,
and
is
mispended
in
plotting
,
laying
of
snares
for
the
godly
,
in
taking
crafty
counsel
against
the
Israel
of
God
,
in
gathering
and
heaping
together
riches
,
in
painting
and
busking
lies
against
the
truth
,
and
a
thousand
ways
of
that
kind
;
whereas
that
wisedom
might
have
been
profitable
,
for
building
of
the
house
of
God
,
and
in
edifying
a
mans
own
soul
,
and
the
souls
of
others
.
2.
In
relations
;
of
a
Master
,
a
Head
of
a
family
,
a
Parent
,
the
power
hath
been
used
against
God
,
not
for
him
.
Would
God
I
were
Judge
of
the
Land
,
I
would
doe
justice
to
every
man
.
And
when
Absalom
was
made
a
piece
of
a
King
,
he
did
no
justice
,
in
lying
with
,
and
defiling
his
own
father's
wives
;
then
Absalom
if
he
had
had
triple
more
power
,
he
would
not
have
used
it
better
.
3.
In
the
matter
of
age
;
Were
I
old
and
grave
,
I
would
use
the
power
of
grace
I
have
,
to
repent
,
walk
softly
,
and
be
holy
.
Who
told
you
that
grace
or
parts
not
improved
for
God
shall
grow
?
and
suppose
they
grow
,
who
can
promise
,
except
he
give
free
will
surety
,
that
he
shall
improve
grace
,
except
by
the
help
of
grace
?
and
though
grace
help
grace
,
yet
cannot
free
will
engage
for
the
time
to
come
,
to
set
a
dyet
and
term-day
for
turning
to
God
the
next
year
,
and
when
you
are
old
;
when
as
ye
are
obliged
while
it
is
to
day
not
to
harden
your
heart
,
and
presently
to
repent
:
this
is
to
make
repentance
a
tree
which
bears
not
fruit
,
while
some
scores
of
years
after
its
planting
;
a
holy
heart
doth
fear
and
tremble
under
the
present
hardness
and
deadness
.
4.
In
the
point
of
instruments
of
doing
good
;
If
I
had
much
riches
,
I
would
build
Churches
,
Bridges
,
Hospitals
,
entertain
many
Poor
,
erect
Schools
and
Colledges
;
Now
,
have
the
loyns
of
the
poor
and
naked
blessed
you
for
any
you
have
cloathed
,
even
according
to
what
you
have
.
God
seeks
of
no
man
above
that
he
hath
,
or
according
to
what
he
hath
not
:
and
if
you
fail
in
what
you
have
,
what
can
you
say
for
what
you
have
not
;
the
formal
cause
of
the
charity
,
is
the
pouring
or
drawing
out
of
the
soul
to
the
hungry
,
Riches
cannot
add
merciful●ess
to
men
.
Isa.
58.
10.
in
faith
,
in
lending
to
God
,
and
casting
your
bread
on
the
waters
,
Eccles.
11.
1
,
2.
Prov.
19.
17.
Psal.
37.
26.
Now
a
house
full
of
Gold
,
cannot
add
a
dram-weight
to
your
mercifulness
,
and
your
trusting
in
God
:
but
you
are
so
much
the
richer
that
you
have
a
stock
in
Heaven
,
then
if
thou
hadst
a
great
venture
at
Sea
,
and
so
much
Gold
and
so
many
Jewels
comming
home
to
you
from
West-India
;
nor
can
plenty
of
gold
give
you
more
grace
.
5.
Had
I
more
grace
,
I
would
not
deny
Christ
for
fear
of
men
,
nor
sell
Christ
for
money
,
as
did
Peter
and
Judas
.
Now
just
so
spake
the
Scribes
and
Pharisees
,
Matth.
23.
30.
If
we
had
been
in
the
days
of
our
fathers
,
we
would
not
have
been
partakers
with
them
in
the
bloud
of
the
Prophets
;
and
yet
they
slew
the
Apostles
,
and
beat
the
Prophets
,
and
killed
the
precious
heir
Christ
,
Matth.
21.
33
,
38
,
33.
Would
ye
have
washed
Christ's
feet
with
tears
,
and
wiped
them
with
the
hair
of
your
head
?
would
ye
have
kissed
his
feet
?
would
ye
have
forsaken
all
,
and
followed
him
?
your
own
heart
must
be
dear
and
precious
to
you
,
when
you
undertake
so
much
in
its
name
;
and
yet
many
that
so
speak
in
our
age
,
persecute
godliness
,
and
hate
Christ
in
his
members
;
and
many
go
off
that
way
many
miles
on
the
North
side
,
and
the
South
side
of
the
Cross
,
when
the
holy
Ghost
saith
,
there
is
not
a
Bridge
over
this
River
,
but
we
mnst
wade
and
swim
through
,
at
the
nearest
;
and
the
road-way
is
,
that
through
much
tribulation
,
we
must
enter
into
the
Kingdome
of
God
,
Acts
14.
22.
6.
Yet
if
I
had
the
grace
of
David
,
The
Objection
opened
,
If
I
had
had
the
grace
of
David
,
I
would
not
have
acted
the
wickedness
which
David
acted
.
I
would
not
do
as
many
doe
:
what
is
that
?
ye
would
not
have
committed
adultery
and
bloudshed
;
could
you
have
commanded
the
influences
of
God
,
and
warded
off
an
evil
hour
of
a
sad
desertion
?
so
vain
men
have
their
own
middle
science
,
the
new
scientia
media
,
that
Jesuits
have
put
upon
God
:
the
man
foresees
he
could
make
a
world
of
his
own
;
for
they
say
as
the
men
,
Jam.
4.
13
,
14
,
15.
who
eye
not
God
in
all
their
ways
say
,
if
we
go
to
such
a
City
and
buy
and
sell
,
we
shall
get
gain
,
and
say
not
if
God
will
,
if
we
live
;
so
many
,
had
I
a
stronger
habit
of
grace
,
I
would
not
use
self
,
and
(
I
)
and
free
will
as
Adam
did
;
but
know
,
it
is
a
badder
self
,
and
a
more
wicked
(
I
)
then
was
in
Adam
;
for
the
self
so
speaking
,
is
the
flesh
and
the
unrenewed
part
,
and
there
was
no
unrenewed
self
,
no
such
flesh
in
Adam
,
while
he
was
yet
endued
with
the
image
of
God
.
So
is
this
the
ordinary
discourse
and
language
of
this
woulder
,
and
wisher
;
by
God's
grace
I
should
walk
more
closely
with
God
then
Noah
,
sure
,
more
sincerely
then
he
,
I
would
not
have
been
drunken
with
wine
as
he
;
but
believe
you
that
God
who
gave
the
habit
of
grace
,
to
Noah
,
to
Moses
,
to
Dauid
,
to
Hezekiah
,
would
have
given
you
all
the
actual
influences
to
eschew
the
slips
of
infirmities
,
which
these
men
committed
;
and
except
you
suppose
this
,
you
must
lean
upon
the
habit
of
grace
,
which
is
but
a
creature
,
and
so
must
not
have
the
room
of
God
.
Now
if
you
have
not
any
such
habit
,
your
hope
must
be
a
broken
Tree
,
and
you
leaning
on
a
Cypher
,
and
upon
nothing
.
7.
The
affections
of
desire
,
The
Objection
had
I
more
grace
,
I
would
be
more
gracious
,
may
be
retorted
.
love
,
joy
,
sorrow
,
fear
,
faith
,
hope
,
anger
,
which
remain
in
unrenewed
men
,
lustered
over
with
some
remainders
of
the
image
of
God
,
are
wasted
profusely
in
the
service
of
sin
;
and
these
affections
might
serve
much
in
a
way
of
honouring
God
:
And
it
s
a
pity
that
woulding
and
wishing
is
the
All
of
many
mens
religion
;
had
I
more
grace
,
I
would
more
honour
God
.
Which
is
retorted
,
1.
Had
I
more
habitual
grace
,
and
a
richer
talent
,
I
would
more
dishonour
God
;
Some
have
a
great
stock
,
and
sin
more
terribly
against
the
received
mercy
of
habitual
grace
.
2.
It
s
retorted
,
Had
I
more
of
nature
and
of
natural
parts
,
I
should
doe
more
for
God
;
but
more
of
nature
you
have
,
and
what
doe
you
?
Is
it
not
thus
?
had
I
the
wings
of
an
Eagle
,
I
would
flie
.
But
these
wings
you
have
,
and
you
lie
,
and
you
creep
;
you
doe
but
slumber
and
sleep
in
the
ways
of
God
,
you
flie
not
.
3.
Why
is
not
this
said
,
Had
I
more
corruption
(
as
it
is
easie
to
gain
here
,
and
doe
evil
,
and
wax
worse
and
worse
)
I
should
run
with
Divels
and
Reprobate
men
,
from
evil
to
worse
;
for
this
is
a
truth
,
had
I
the
acquired
blinded
mind
of
Pharaoh
,
and
trayterous
heart
of
Judas
,
I
should
be
worse
then
they
.
If
it
be
said
there
is
not
the
like
reason
between
nature
,
and
grace
;
for
one
habit
of
saving
grace
helps
to
make
the
will
stronger
,
and
more
bent
to
gracious
actings
,
then
gifts
or
common
parts
or
natural
parts
.
Ans.
It
is
true
;
the
habit
of
saving
grace
makes
the
soul
readier
to
act
savingly
for
God
.
Saving
grace
doth
more
strongly
effect
the
will
in
an
habitual
way
,
Faith
and
Grace
doe
not
depend
upon
extraordinary
means
,
and
teachers
sent
from
hell
;
and
we
are
much
deceived
,
thinking
,
Had
we
more
grace
,
we
should
be
more
gracious
.
for
gracious
acts
;
But
no
habit
either
of
grace
or
nature
can
actuate
it self
;
and
therefore
it
is
presumption
in
a
way
of
relying
on
the
habit
of
grace
to
promise
much
to
our selves
.
8.
Had
I
extraordinary
helps
of
a
teacher
sent
from
Hell
,
I
would
believe
.
Ans.
1.
We
believe
not
the
word
spoken
by
Angels
,
the
Law
,
nor
the
word
spoken
by
the
Lord
,
Heb.
2.
3.
and
Heb.
12.
25.
For
if
they
escaped
not
,
who
refused
him
who
spake
on
Earth
;
much
more
shall
not
we
escape
,
if
we
turn
away
from
him
who
speaketh
from
Heaven
.
Christ
came
from
Heaven
and
out
of
the
bosome
of
the
Father
,
and
hath
preached
Heaven
and
Hell
to
us
;
for
he
had
experience
of
wrath
,
answerable
to
the
pain
of
Hell
.
2.
This
is
no
other
shift
,
then
that
of
the
rich
man
in
the
Parable
,
Luk.
16.
30.
Nay
,
father
Abraham
,
if
one
went
to
them
from
the
dead
,
they
will
repent
.
Now
repentance
flows
not
from
the
Preachers
experience
,
though
he
had
seen
and
felt
the
pains
of
Hell
,
or
the
joys
of
Heaven
;
nor
doth
the
experience
of
Heaven's
joy
or
Hell's
torment
,
heal
the
broken
and
wounded
will
;
and
the
rich
man's
divinity
hath
been
the
same
with
Pelagians
way
,
that
if
the
word
be
feelingly
and
dexterously
proposed
,
it
can
waken
up
the
sleeping
free
will
;
and
repentance
is
a
work
of
nature
,
if
the
fire
be
dexterously
blown
upon
,
it
will
certainly
flame
,
and
all
depends
upon
the
running
and
willing
of
his
five
brethren
.
Now
common
grace
,
free
will
,
and
natural
ability
,
at
best
is
but
a
potency
;
the
actual
stirring
of
saving
grace
must
extract
,
and
(
to
speak
so
)
milk
out
of
the
very
saving
habit
,
acts
of
sound
believing
,
and
repenting
,
or
then
the
will
and
the
habit
must
lie
dead
:
far
more
is
this
true
in
natural
powers
and
common
graces
.
Now
in
all
this
our
Saviour
answers
well
the
whole
doubt
;
If
free
will
be
weak
in
the
improving
a
natural
power
it
will
be
so
in
the
improving
of
supernatural
grace
.
he
that
is
not
faithful
in
little
,
can
he
be
faithful
in
much
?
Luke
16.
11.
If
therefore
ye
have
not
been
faithful
in
the
unrighteous
Mammon
,
who
will
commit
to
your
trust
the
true
riches
?
Verse
12.
And
if
ye
have
not
been
faithful
in
that
which
is
another
mans
,
who
shall
give
you
that
which
is
your
own
?
Our
Saviour
reasons
most
strongly
,
Joh.
3.
12.
If
I
have
told
you
earthly
things
and
ye
believe
not
,
how
shall
ye
believe
,
if
I
tell
you
of
heavenly
things
?
He
that
is
not
able
to
bear
a
burden
of
the
weight
of
one
pound
,
would
he
bear
a
burden
of
a
thousand
talents
?
So
he
,
If
the
Lord
had
given
me
ten
talents
,
I
should
have
equalled
David
or
Paul
,
or
the
beloved
disciple
John
,
in
grace
and
holiness
.
Now
ye
have
not
improved
two
talents
,
but
digged
them
in
the
Earth
:
For
it
is
not
here
as
in
earthly
things
;
mow
a
Meadow
twelve
times
in
one
year
,
and
after
thrice
mowing
ye
shall
have
but
little
:
take
continually
away
from
a
deep
fountain
,
and
draw
water
from
it
night
and
day
,
at
length
it
shall
be
ebb
or
dry
;
but
act
and
improve
the
habit
of
grace
,
and
the
more
it
shall
grow
,
and
encrease
:
And
its
certain
,
grace
can
waken
up
sleeping
free
will
,
but
free
will
cannot
stir
up
grace
;
death
cannot
make
use
of
life
,
but
life
can
work
upon
deadness
.
The
next
answer
to
this
;
had
I
grace
,
or
more
grace
,
I
should
be
as
holy
as
David
:
it
s
a
blowing
up
of
nature
,
and
a
dethroning
of
Christ
.
For
this
(
I
)
when
you
say
,
I
should
be
holy
as
David
,
is
not
that
gracious
(
I
)
of
which
Paul
,
Gal.
2.
20.
I
live
not
,
but
Christ
lives
in
me
;
but
its
(
I
)
and
(
self
)
divided
from
self
and
grace
:
but
woe
to
the
will
separated
from
Christ
;
Mr.
Fenner's
Wilful
impenitency
,
pag.
80.
woe
to
the
branch
cut
off
from
the
green
and
flourishing
tree
,
its
good
for
nothing
but
the
fire
;
woe
to
the
arm
sawen
off
the
living
body
;
and
by
this
,
as
one
saith
well
,
If
God
would
give
the
power
,
you
would
of
your self
,
There
is
an
extolling
of
nature
in
this
(
had
I
more
grace
,
I
would
be
more
holy
)
for
(
I
)
and
(
self
)
is
separated
from
Christ
.
add
the
will
,
this
is
the
Pelagian
heresie
.
Let
God
but
make
a
stirring
and
a
blowing
,
and
give
a
sort
of
will
,
I
could
doe
wonders
:
as
if
it
were
not
the
Lord
,
who
works
in
us
both
to
will
and
to
doe
of
his
good
pleasure
.
Phil.
2.
13.
yea
it
lays
little
upon
God's
calling
:
(
for
he
calleth
Cain
and
Judas
)
and
much
,
yea
the
All
of
our
salvation
on
our
Answering
.
Christ
knocks
by
word
of
mouth
,
and
(
I
)
and
(
self
)
free-will
opens
the
heart
of
Lydia
which
debaseth
Christ
and
powerfull
grace
.
In
all
which
consider
,
had
you
the
influences
of
grace
at
your
disposing
;
1.
Then
,
might
free
will
bar
the
Iron
door
,
against
sin
;
that
sin
of
Angels
and
men
,
without
free
wills
good
leave
should
never
enter
the
world
.
And
the
Creature
should
be
more
Master
and
Lord
Governour
over
providence
,
then
the
Soveraign
Lord
himself
:
then
could
the
Lord
erect
no
theatre
,
nor
set
a
Chair
of
free-grace
to
the
Mediator
and
Lord
of
grace
,
Jesus
Christ
,
while
first
he
took
Counsel
with
created
free
will
,
and
say
,
O
creature
may
I
have
thy
good
leave
to
send
my
Son
to
the
world
,
and
the
disease
must
be
consulted
,
shall
there
be
such
a
precious
one
,
as
the
Physician
,
the
healer
of
sinners
?
It
s
true
,
no
sinner
,
no
Saviour
;
no
lost
one
,
no
Redeemer
,
such
as
our
Emanuel
;
but
it
s
known
,
if
influences
of
grace
be
,
(
as
Pelagianizing
universalists
say
)
at
the
disposing
of
nature
,
with
that
absolute
indifferency
,
the
free
creature
may
stand
,
or
may
fall
,
let
the
Al-governing
Lord
doe
his
best
to
the
contrary
:
there
is
here
a
created
Soveraign
dominion
;
If
God
create
the
creature
free
,
it
involves
a
contradiction
,
that
God
should
be
free
to
hold
out
or
bring
in
sin
,
and
hell
,
and
misery
,
and
God
is
indifferent
(
except
man
must
irrevocably
perish
)
to
send
his
Son
in
the
flesh
,
to
saue
finners
:
and
such
a
providence
might
have
been
,
if
mans
free
will
had
so
been
pleased
to
dispose
of
its
own
free
acts
,
and
of
the
influences
of
God
,
there
should
for
ever
have
been
no
Saviour
,
no
Emanuel
,
no
declared
free
grace
,
no
gracious
design
in
God
to
open
experimentally
to
Men
and
Angels
the
wonder
of
Christ
and
free
grace
;
but
that
must
come
upon
the
Soveraign
Lord
,
by
some
bide-by
design
of
nature
and
created
free
will
.
3.
Were
influences
at
our
disposal
,
we
might
make
our
prayers
only
to
our
own
free
will
,
who
only
can
by
this
way
hear
and
help
;
but
we
pray
to
God
only
for
quickning
,
determining
,
leading
,
and
stirring
up
influences
,
and
for
effectual
teaching
;
and
influences
are
in
a
good
hand
,
when
the
matter
is
so
.
4.
The
unregenerate
,
as
in
Shepherd's
select
Cases
,
page
96.
pag.
102.
are
not
within
the
compass
of
any
conditional
promise
,
though
in
Baxter's
Append.
to
Aphor.
to
Obj.
10.
11.
p.
28.
he
puts
a
note
of
censure
on
it
:
for
if
the
new
heart
were
in
the
power
of
Cain
and
Judas
,
and
this
were
holden
forth
to
all
and
every
one
of
mankind
;
run
well
and
win
the
crown
of
conversion
,
and
of
the
life
of
grace
and
of
glory
.
For
1.
You
have
sufficient
grace
to
win
it
.
2.
You
have
the
influences
of
grace
at
your
own
disposal
and
power
,
be
you
Brasilian
,
Indian
,
or
what
else
.
Then
were
all
men
made
independent
Lords
of
salvation
and
damnation
,
and
of
the
holy
and
deep
decrees
of
Election
and
Reprobation
.
And
if
so
,
there
were
not
such
a
thing
as
a
decree
of
Reprobation
,
but
as
a
sort
of
over-birth
,
and
a
decree
of
some
after-wit
,
in
the
holy
Majesty
of
God
(
after
he
were
disappointed
of
his
former
Gospel-decree
of
choosing
all
to
glory
)
who
wisely
,
yea
out
of
his
manifold
wisedom
willed
and
decreed
all
to
be
saved
,
so
they
would
use
the
universal
power
,
and
the
influences
of
grace
well
,
as
they
might
and
could
;
but
unto
what
God
should
such
make
their
prayers
?
whether
to
God
the
Father
of
our
Lord
Jesus
,
or
to
themselves
,
I
cannot
divine
.
5.
If
so
be
influences
be
at
mans
disposal
,
could
he
kisse
the
Mediator
,
stoop
to
free
grace
,
and
adore
it
,
praise
and
sing
his
glory
,
who
sits
upon
the
Throne
,
and
commend
the
Lamb
who
redeemed
sinners
out
from
among
lost
sinners
?
6.
In
reason
we
can
no
more
time
,
and
dispose
of
the
measure
,
manner
and
kind
,
of
our
own
comforts
,
and
of
the
kind
and
measure
of
the
Lord's
influences
,
then
the
Earth
can
dispose
of
the
quantity
of
rain
,
and
dew
;
and
herbs
,
corn
,
or
growing
trees
,
can
determine
of
the
influences
of
the
Sun
,
Moon
,
and
Heavens
.
The
third
Classe
of
Answers
to
the
Lord
's
restrained
way
of
giving
of
grace
,
and
to
him
who
says
,
(
Had
I
more
grace
,
I
should
be
more
holy
)
must
be
taken
from
the
holy
attributes
of
God
;
for
this
quarrel
,
why
would
not
the
Lord
make
me
holier
and
let
out
richer
influences
of
grace
?
is
a
reproaching
of
his
Soveraignty
.
He
makes
not
all
the
lumps
of
the
great
masse
of
clay
,
vessels
of
honour
;
that
is
true
:
The
carnal
Objection
,
If
God
gave
stronger
influences
,
I
should
be
more
holy
,
is
a
sinful
complaining
against
Soveraignty
.
Nor
have
they
all
alike
nearness
to
the
Throne
of
glory
or
the
like
measure
of
glory
that
are
in
Heaven
;
nor
alike
measure
of
gifts
,
all
are
not
Apostles
;
nor
alike
measure
of
grace
and
holiness
;
nor
are
they
all
equally
poor
or
equally
rich
,
or
equally
wise
and
learned
,
or
equally
believing
in
the
same
measure
of
assurance
,
the
same
measure
of
joy
;
For
when
Paul
disputes
thus
,
he
hath
mercy
on
whom
he
will
,
and
hardens
whom
he
will
,
it
comes
to
this
;
Why
doth
he
then
find
fault
?
it
is
not
in
him
that
runs
and
wills
;
if
the
Lord
would
effectually
call
us
Jews
,
we
should
run
and
will
,
and
obey
as
vigorously
as
the
Gentiles
doe
.
But
the
Lord
doth
not
so
call
us
;
therefore
he
cannot
rebuke
us
,
or
find
fault
with
us
,
that
we
believe
not
,
and
receive
not
the
Messiah
,
and
the
righteousnesse
of
God
through
faith
,
which
is
the
very
Objection
in
hand
.
2.
2.
Against
infinite
wisedom
,
what
a
depth
is
here
?
As
the
Objection
is
against
the
Soveraignty
of
God
,
so
it
is
against
the
infinite
wisedom
of
God
:
Why
should
the
infinitely
wise
Lord
,
knowing
,
if
Judas
,
and
all
the
disobedient
refusers
of
Christ
,
had
the
same
grace
,
and
influences
of
grace
bestowed
upon
them
,
which
he
freely
bestowed
on
his
own
,
they
would
have
obeyed
;
deny
that
grace
,
and
these
influences
,
he
knowingly
denies
them
?
After
the
Apostle
in
three
Chapters
hath
discussed
this
,
Rom.
11.
33.
he
acknowledges
there
is
a
deep
in
it
;
O
the
depth
of
the
riches
,
both
of
the
wisedom
and
knowledge
of
God!
how
unsearchable
are
his
judgements
,
and
his
ways
past
finding
out
!
No
wonder
it
be
a
depth
to
me
;
but
there
is
no
more
deep
in
it
,
if
all
have
universal
sufficient
grace
,
and
if
all
have
the
influences
of
grace
in
their
power
,
then
this
is
no
depth
:
He
that
believes
shall
be
saved
;
he
that
believes
not
shall
be
condemned
,
and
God
rewards
those
who
seek
him
:
I
deny
not
there
is
a
depth
in
all
God's
ways
,
in
the
industry
of
a
Pismire
,
of
a
Coney
,
of
a
Locust
;
yea
how
the
bones
grow
in
the
womb
of
her
that
is
with
child
:
But
because
the
Apostle
having
discoursed
of
Election
and
Reprobation
,
and
of
the
Righteousness
of
Faith
,
and
of
the
Law
,
Rom.
cap.
9.
c.
10.
and
of
the
casting
off
the
Jews
for
a
time
,
and
the
incomming
of
the
Gentiles
,
Rom.
11.
and
then
concludes
,
ver.
33.
O
the
depth
,
both
of
the
riches
and
knowledge
of
God
,
&c.
there
must
be
another
sort
of
profundity
in
the
words
,
to
humane
reason
,
then
that
wisedom
of
God
shining
in
the
works
of
Creation
and
providence
,
Rom.
1.
19
,
20.
Psal.
92.
5
,
6
,
7.
Psal.
107.
43.
Psal.
58.
10
,
11
,
&c.
Now
the
Doctors
of
universal
grace
,
and
such
as
submit
election
and
reprobation
,
obedience
to
the
call
of
God
,
and
disobedience
,
and
all
the
influences
of
grace
to
the
determination
of
free
will
,
arise
no
higher
then
the
depths
of
mans
willing
,
and
nilling
.
As
also
the
Objector
in
this
saith
,
God
might
have
more
honour
and
service
of
me
,
if
so
it
had
pleased
him
;
and
what
is
this
?
but
God
would
be
wiser
,
should
he
bestow
grace
and
the
influences
of
grace
on
me
,
and
all
mankind
;
for
even
such
Arminians
who
cannot
deny
but
God
foresees
,
what
motions
and
influences
shall
prevail
with
free
will
,
what
not
,
are
burthened
with
this
doubt
;
as
we
are
,
if
mans
carnal
wisedom
be
judge
.
3.
3.
The
Objection
is
against
the
freedom
of
grace
.
This
is
a
complaining
against
the
free
grace
of
God
;
there
is
a
sort
of
grace
of
Creation
,
and
a
Comet
or
a
Star
is
here
left
to
complain
,
why
made
not
the
Lord
me
a
shining
Sun
?
and
the
Thistle
must
challenge
God
,
why
made
he
not
me
a
Fig-tree
,
or
a
Vine-tree
?
are
not
here
beggars
at
the
Lord's
door
boasting
the
Lord
,
because
they
get
not
an
Almes
of
begged
and
borrowed
being
after
their
own
carnal
will
?
So
here
,
what
ebness
of
grace
was
this
,
that
the
Lord
would
not
bestow
the
same
influences
of
grace
on
Beelzebub
the
prince
of
divels
,
before
he
fell
,
as
upon
the
Angel
Gabriel
,
and
the
Seraphims
,
who
flie
with
wings
to
doe
his
will
,
and
cover
their
faces
with
wings
,
as
blushing
before
infinite
holiness
?
why
bestows
he
not
as
much
saving
influences
on
me
,
as
on
David
,
Moses
,
Noah
,
Job
,
and
Daniel
?
why
not
as
much
grace
,
and
of
the
fulness
of
the
anointing
,
as
upon
the
man
Christ
,
that
holy
thing
,
Jesus
?
4.
The
Objection
chargeth
the
holy
Lord
with
envy
.
And
is
not
free
goodness
here
complained
of
?
God
knowingly
and
wittingly
(
saith
the
lying
Divel
)
envying
you
should
be
gods
,
forbids
you
to
eat
of
the
tree
of
knowledge
of
good
and
evil
.
Envy
is
contrary
to
communicative
goodness
:
free
goodness
gives
freely
in
measure
,
in
weight
and
number
,
as
best
pleaseth
him
;
now
God
gives
not
grace
enough
.
5.
The
objection
chargeth
the
holy
Lord
with
unrighteousness
.
His
holiness
and
righteousness
is
arraigned
.
1.
He
did
not
from
eternity
shew
mercy
,
nor
provide
a
new
heart
for
me
;
then
,
that
I
serve
not
,
as
he
deserves
,
let
him
blame
himself
,
not
me
.
2.
He
created
me
a
slippery
clay
vessel
,
which
he
saw
should
fall
upon
stones
,
and
be
broken
;
he
might
have
made
me
brass
and
iron
,
that
could
not
be
broken
.
And
3.
that
I
sin
,
wanting
the
fulness
of
the
anointing
,
and
influences
in
a
personal
union
,
as
in
the
man
Christ
,
is
a
defect
in
God
,
not
in
man
;
and
all
the
sins
I
commit
,
he
could
have
prevented
them
,
and
either
would
not
,
or
could
not
.
6.
It
chargeth
God
with
male-government
.
It
s
repugnant
to
the
Lord
's
holy
charge
,
in
governing
the
world
;
I
would
be
holy
and
run
,
but
he
withdraws
influences
.
What
is
this
?
but
I
doe
my
part
,
but
the
Lord
is
wanting
in
his
part
;
I
am
willing
to
run
,
but
he
draws
not
;
I
follow
,
but
he
refuses
to
lead
me
;
I
answer
,
but
he
calleth
not
:
a
holy
meekned
soul
sees
all
the
blame
in
it self
,
and
mercy
and
inviting
kindness
in
God
.
7.
I
would
doe
otherwise
,
but
ah
my
sinful
nature
!
I
was
born
in
sin
;
It
strives
with
holy
providence
in
the
point
of
original
sin
.
this
is
a
blaming
of
providence
.
1.
God
denies
influences
,
and
the
fulness
of
the
holy
Ghost
from
the
womb
to
me
,
and
all
mankind
,
which
he
gave
to
the
man
Christ
.
But
1.
The
flowing
of
sin
original
is
a
work
of
holy
justice
,
who
so
punished
the
first
fall
;
and
you
carp
not
at
the
indwelling
of
sin
original
,
by
which
the
poyson
of
the
sinful
nature
,
is
hateful
to
God
,
Gen.
6.
5.
Gen.
8.
21.
but
at
the
Lord
's
righteous
smiting
of
our
nature
.
Shall
the
clay
say
to
him
that
fashioneth
it
,
what
makest
thou
?
Isa.
45.
9.
and
as
if
he
were
a
patient
under
sin
original
;
Ah
,
I
would
be
from
under
a
body
of
sin
,
How
we
wish
to
be
from
under
sin
original
,
and
how
not
.
but
I
am
captive
,
sold
under
sin
;
This
is
a
lye
;
every
man
is
in
this
sense
a
captive
under
sin
original
,
in
that
,
nill
he
,
will
he
,
he
is
born
in
sin
:
and
the
flux
of
justice
so
determined
,
ere
the
man
was
born
,
but
the
unrenewed
Objector
is
not
so
a
captive
:
he
that
was
never
humbled
for
sin
original
,
as
David
confesseth
it
his
plagne
and
sore
,
Psal.
51.
5.
and
Job
14.
4.
is
not
a
captive
,
but
a
consenter
to
sin
original
.
2.
He
that
willingly
lends
lodging
and
a
furnace
,
and
a
warm
hearth-stone
to
sin
original
,
and
remains
willingly
in
the
state
of
unrenewed
nature
,
is
not
a
patient
under
sin
original
,
the
man
is
not
a
captive
and
a
prisoner
against
his
will
,
to
him
who
hath
the
power
of
life
and
death
,
and
to
him
who
sends
a
writ
of
grace
,
and
bids
him
come
out
,
and
casts
ope
the
prison
doors
,
yet
he
remains
there
,
eats
,
drinks
,
sleeps
,
sports
.
Christ
the
Lord
of
life
hath
sent
the
Gospel
,
which
is
a
bill
of
free
grace
,
he
bids
you
come
out
of
cursed
nature
,
be
renewed
in
the
spirit
of
your
mind
,
come
to
me
,
and
I
will
ease
you
;
yet
ye
will
not
change
your
life
,
this
20
,
30
,
40
years
,
since
the
Gospel
of
grace
came
to
you
;
you
eat
,
drink
,
sleep
,
wake
,
laugh
,
rejoyce
in
a
state
of
distance
from
Christ
,
and
refuse
to
come
out
of
that
prison
.
3.
I
would
I
were
without
original
sin
,
(
ye
say
)
and
yet
when
you
willingly
lye
,
swear
,
whore
,
you
put
seal
,
subscription
,
and
consent
to
Adam's
first
sin
;
He
that
delights
in
the
streams
and
drinks
with
delight
,
does
he
not
love
the
water
of
the
fountain
?
then
to
say
,
I
would
be
without
sin
original
,
is
as
much
,
as
I
would
be
without
sin
,
and
I
would
not
be
without
sin
;
does
not
this
man
allow
Adam's
deed
,
and
serve
himself
heir
to
Adam
his
father's
sin
,
twenty
times
in
one
day
?
and
in
such
a
man
sin
original
is
not
diminished
,
and
brought
down
to
a
sin
of
infirmity
;
as
in
Paul
,
Rom.
7.
15.
For
that
which
I
doe
,
I
allow
not
;
for
what
I
would
,
that
I
doe
not
;
but
what
I
hate
,
that
I
doe
.
That
is
a
sanctified
would
,
a
renewed
hatred
of
one
entering
a
protestation
against
sin
;
but
original
sin
lives
in
its
vigour
and
reign
of
the
Law
,
in
this
man
;
and
where
this
sin
hath
the
full
consent
and
bensil
of
the
will
,
the
Law
,
in
its
condemning
power
,
is
on
its
side
.
Hence
that
excuse
the
man
brings
,
as
in
Fenner's
Wilfull
impenitency
,
page
95.
96.
which
proves
that
he
is
not
humbled
;
thou
excusest
thy self
for
thy
original
sin
too
;
Lord
I
would
be
without
original
sin
,
but
I
cannot
;
if
I
could
,
I
would
.
Belike
then
if
it
had
been
thy
case
,
as
it
was
Adam
's
,
thou
wouldest
not
have
eaten
of
the
forbidden
fruit
;
and
therefore
it
was
his
fault
,
and
not
thine
,
and
thou
wouldest
not
have
sinned
,
if
thou
couldst
have
otherwise
chused
.
David
confesseth
this
sin
as
his
personal
,
as
well
as
his
natural
sin
,
Psal
,
51.
5.
Behold
,
in
iniquity
(
that
is
the
highest
of
sin
)
I
was
formed
,
and
in
sin
did
my
mother
warme
me
,
or
conceive
me
,
He
names
the
person
twice
;
and
the
holy
Ghost
blacks
all
faces
with
this
sin
,
Rom.
5.
12.
All
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
have
sinned
,
and
yet
this
Objector
is
more
innocent
then
Adam
.
Verse
18.
By
the
offence
of
one
,
judgement
came
upon
all
men
unto
condemnation
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Verse
19.
By
one
mans
disobedience
,
many
were
made
sinners
;
that
is
,
all
,
except
the
man
Christ
;
and
this
man
must
be
free
of
sin
and
condemnation
,
as
the
second
Adam
.
4.
He
would
have
original
sin
removed
in
an
extraordinary
way
,
and
not
in
the
Lord
's
own
way
,
and
so
tempts
God
,
as
Satan
tempted
Christ
to
work
miracles
for
bread
,
and
to
cast
himself
down
over
the
pinacle
of
the
Temple
.
1.
Now
this
,
Lord
,
I
would
be
without
sin
original
,
but
I
cannot
,
thou
hast
so
ordained
my
nature
to
be
;
but
it
is
against
my
will
and
my
heart
,
for
my
heart
hates
it
,
its
double
dealing
,
and
an
untruth
;
for
then
the
will
must
be
clean
,
then
the
Objector
must
be
cleaner
and
holier
,
then
God
says
in
Scripture
the
unrenewed
man
is
.
2.
Then
must
the
will
be
,
by
nature
,
free
of
sin
original
,
whereas
the
frame
of
the
heart
is
only
evil
from
the
womb
,
and
deceitful
and
desperately
wicked
,
Gen.
6.
5.
Gen.
8.
21.
Jer.
17.
9.
3.
Then
must
the
holy
Lord
be
in
the
fault
,
who
might
give
influences
of
grace
,
and
a
whole
nature
;
yea
,
and
the
holy
Ghost
from
the
womb
,
as
he
did
to
John
the
Baptist
,
but
denies
it
.
But
1.
God
ties
us
to
his
own
way
of
removing
of
sin
,
not
to
our
empty
wishing
that
it
were
removed
.
God
hath
appointed
no
extraordinary
way
of
healing
our
nature
.
The
Baptist
was
from
the
womb
cured
of
the
dominion
of
sin
original
,
it
entered
not
with
his
life
,
in
its
full
reign
,
as
a
King
,
as
in
others
,
and
sin
original
was
in
the
Baptist
as
in
others
,
as
to
the
demerit
,
if
God
should
have
entered
in
judgement
with
him
.
Now
the
Objector
would
be
free
of
original
sin
in
his
own
way
,
not
in
God's
way
.
1.
He
condemns
God
in
that
ever
he
permitted
such
a
sin
to
be
;
what
warrant
is
there
in
Scripture
for
striving
with
any
providence
or
physical
influences
of
God
?
none
at
all
.
2.
What
warrant
to
complain
that
all
from
the
womb
have
not
the
same
influences
of
grace
which
the
Lord
graciously
bestowed
on
John
Baptist
?
3.
What
warrant
to
desire
the
extraordinary
removal
of
sin
original
by
annihilation
?
for
God
hath
appointed
the
Lamb
of
God
to
take
away
sin
,
and
to
dissolve
the
work
of
the
Divel
.
The
Lord's
way
is
by
praying
,
Wash
me
,
and
I
shall
be
white
as
snow
:
and
the
Lord
will
tie
us
,
not
to
the
Socinian
absolute
taking
away
of
sin
,
without
Christ's
satisfaction
,
but
to
an
ordinance
of
the
Law
,
Psal.
51.
7.
Purge
me
with
hysope
.
Hence
this
deceit
or
sinful
conceits
in
many
;
If
God
would
add
stronger
influences
of
grace
,
I
should
be
holy
as
an
Angel
.
But
this
he
does
not
;
and
so
comes
in
a
lazie
dispairing
,
if
God
will
not
give
stronger
influences
physical
,
I
cannot
help
it
:
I
doe
all
that
a
man
can
doe
,
I
pray
night
and
day
,
tyde
and
time
;
therefore
if
I
perish
,
I
must
perish
:
if
God
will
not
save
me
,
I
cannot
be
against
his
will
;
I
can
doe
no
more
then
I
doe
,
but
must
refer
my self
to
his
will
;
So
we
would
consider
well
,
this
sinful
case
of
conscience
,
When
1.
the
man
wishes
to
be
free
of
the
inherency
of
sin
,
because
something
that
is
penal
in
lust
torments
,
and
hinders
sleep
;
some
bodily
pain
goes
along
with
night
drinking
,
but
yet
he
sticks
strongly
to
the
sinful
acting
thereof
.
2.
When
the
man
should
repent
and
mourn
for
his
sinful
delighting
in
sin
,
he
murmurs
that
God
would
not
counter-work
the
being
of
it
,
and
that
he
so
permitted
it
to
be
,
and
so
disposed
of
the
place
,
and
strength
of
temptation
,
since
he
could
have
made
it
never
to
have
been
.
And
3.
The
man
wishes
he
might
be
a
patient
in
the
removing
of
it
,
and
frets
that
God
will
not
take
it
away
,
while
he
sleeps
,
but
withall
he
refuses
to
be
an
actor
;
1.
In
sorrowing
according
to
God
,
and
in
loathing
it
.
2.
In
challenging
himself
,
Prov.
5.
How
have
I
hated
instruction
.
3.
In
a
godly
improving
of
Jesus
Christ
,
as
the
ransome-payer
,
and
believing
in
him
,
for
the
Lord's
way
of
moral
removing
of
sin
,
by
pardoning
thereof
,
Jer.
50.
20.
But
this
is
also
a
tempting
of
God
.
1.
We
are
not
to
pray
for
influences
physical
simply
,
and
absolutely
for
all
uses
,
and
ends
to
work
miracles
,
to
remove
mountains
,
but
especially
we
are
to
pray
for
more
influences
,
What
sort
of
influences
we
are
to
seek
from
God
.
and
such
as
are
sutable
to
our
ordinary
duties
;
Psal.
119.
36.
Incline
my
heart
(
but
he
suits
not
of
God
every
bowing
of
the
heart
,
abstracted
from
the
word
)
incline
my
heart
unto
thy
testimonies
and
not
to
covetousness
.
Ver.
133.
Order
my
heart
in
thy
s●eps
,
let
not
any
iniquity
have
dominion
over
me
.
2.
David
seeks
not
every
sort
of
quickning
influences
;
but
Psal.
119.
25.
Quicken
thou
me
according
to
thy
word
.
Verse
40.
Quicken
me
in
thy
righteousnesse
.
Verse
88.
Quicken
me
after
thy
loving
kindness
.
Ver.
149.
O
Lord
,
quicken
me
according
to
thy
judgement
.
Ver.
156
,
and
116.
Vphold
me
according
to
thy
word
,
that
I
may
live
.
Quakers
and
Familists
seek
after
the
furious
wild-fire
of
hell
,
skaddings
and
flammings
of
a
spirit
abstracted
from
the
word
;
Hence
the
brothers
killing
of
the
brother
hath
been
father'd
on
the
Spirit
,
and
railing
,
bitter
speaking
,
blaspheming
have
been
laid
upon
such
a
spirit
.
2.
A
spirit
that
suggests
neglect
of
ordinances
and
means
of
salvation
is
not
the
Spirit
of
God
.
Would
God
put
forth
more
power
,
and
stronger
influences
,
I
should
be
holy
indeed
;
in
the
mean
time
the
man
sleeps
.
So
would
the
Lord
put
forth
stronger
influences
,
corn
,
and
wheat
,
and
vine-trees
should
grow
without
husbandry
,
and
sowing
;
shall
the
husbandman
plow
not
,
and
pray
for
such
an
harvest
?
so
may
the
man
say
,
I
le
eat
not
,
God
can
nourish
me
without
bread
.
Influences
in
the
fixed
and
ordinary
providence
of
God
,
are
neither
promised
,
nor
to
be
expected
,
but
in
God's
way
of
using
means
;
the
hand
of
the
diligent
makes
rich
.
Should
one
step
out
of
the
Ship
and
attempt
to
walk
on
the
Sea
,
having
no
warrant
,
but
a
spirit
divided
from
the
use
of
means
,
and
from
hearing
,
reading
,
meditating
,
praying
?
were
not
this
a
proud
tempting
of
God
?
3.
Do
not
all
the
wretched
and
prophane
,
practically
contradict
God
?
the
drunkard
will
draw
,
and
pull
by
head
and
hair
,
influences
to
his
drunken
prayers
;
the
swearer
,
the
oppressor
,
and
the
loos-liver
will
force
influences
to
his
empty
faith
,
I
believe
and
am
saved
;
and
there
must
be
influences
at
these
golden
words
,
Jam.
2.
16.
spoken
to
the
naked
and
hungry
,
Depart
in
peace
,
be
thou
warmed
and
filled
.
There
is
some
carnal
fire
and
heat
in
their
formalities
,
and
they
look
upon
these
influences
of
God
and
thank
God
for
them
,
Luke
18.
11
,
12.
when
as
these
influences
are
rather
wrathful
plagues
of
God
,
joyning
with
our
sinful
acting
of
hypocrisie
,
then
favours
and
gracious
concurrences
of
God
.
But
as
to
the
lazie
dispairing
,
1.
It
was
the
peoples
way
,
when
they
are
exhorted
to
repent
,
Jer.
18.
12.
There
is
no
hope
,
but
we
will
walk
after
our
own
devices
;
and
they
were
far
from
doing
all
,
that
men
can
doe
,
and
praying
night
and
day
;
they
were
stealing
,
murthering
,
whoring
,
following
false
gods
night
and
day
,
Jer.
7.
9.
and
yet
they
said
they
came
to
the
Temple
to
pray
and
sacrifice
night
and
day
,
ver.
10.
2.
Is
it
not
dreadful
,
that
when
God
refuses
to
rain
down
influences
on
sleepers
,
and
the
Spirit
breaths
not
upon
dreamers
,
and
men
are
resolved
to
doe
no
more
,
not
to
add
a
farthing
more
▪
for
the
field
and
the
precious
pearl
Christ
,
if
they
perish
,
they
must
submit
themselves
to
the
will
of
God
,
they
cannot
force
the
Lord
,
nill
he
,
will
he
,
to
save
them
?
true
,
all
the
Reprobates
that
cry
to
hills
and
mountains
to
cover
them
,
whether
they
will
or
no
,
they
must
refer
themselves
to
the
will
of
God
;
and
this
is
a
wicked
chiding
with
God
:
if
God
will
not
save
me
by
such
actings
,
as
may
stand
with
mine
ease
and
pleasure
,
let
him
destroy
me
;
for
I
le
doe
no
more
then
I
doe
.
3.
This
is
a
murmuring
,
at
the
very
marrow
and
flower
of
the
Gospel
,
John
6.
43.
Murmure
not
among
your selves
.
Ver.
44.
No
man
can
come
to
me
,
except
the
Father
that
sent
me
draw
him
.
Then
are
we
enclined
to
make
war
with
God
,
because
he
will
not
give
us
drawing
influences
,
and
bestows
them
upon
some
.
Hence
these
Disciples
gave
over
all
use
of
means
,
ver.
66.
Went
back
and
walked
no
more
with
Jesus
.
What
then
shall
they
doe
?
they
cannot
force
God
to
draw
them
:
if
the
Lord
will
save
us
,
it
s
good
;
if
not
,
we
cannot
mend
it
;
we
'l
follow
Christ
and
his
new-Gospel
no
more
.
4.
Is
it
to
you
,
fools
,
so
approved
a
course
to
give
over
means
,
so
blessed
of
God
.
If
it
can
be
made
out
,
that
the
influences
of
God
do
so
serve
(
in
a
manner
)
the
instustry
of
men
,
then
are
ordinances
and
means
not
to
be
neglected
.
1.
Means
used
are
the
Lord's
way
of
comming
to
us
,
and
our
way
of
coming
to
him
,
The
using
of
means
is
an
approved
way
of
God
.
whether
in
the
word
preached
,
Acts
2.
36
,
37.
Acts
4.
4.
Acts
10.
44.
Acts
16.
14.
John
4.
9
,
10
,
—
29
,
30
,
39
,
40
,
41
,
John
4.
50
,
51.
or
in
miracles
or
any
other
lawful
way
,
2.
Because
to
some
certain
using
of
means
in
faith
,
there
is
a
promise
of
an
effectual
blessing
made
,
Pro.
2.
My
son
,
if
thou
wilt
receive
my
words
,
and
hide
my
Commandments
with
thee
.
Ver.
2.
So
that
thou
encline
thine
ear
unto
wisedome
.
Ver.
5.
Then
shalt
thou
understand
the
fear
of
the
Lord
,
and
find
the
knowledge
of
God
.
Prov.
8.
17.
I
love
them
that
love
me
,
and
they
that
seek
me
early
,
shall
find
me
;
John
3.
18.
36.
John
5.
24.
John
11.
25
,
26
,
27.
Prov.
3.
1
,
2.
Prov.
4.
20
,
21
,
22.
3.
Neglect
of
means
is
dreadfully
punished
of
God
,
Prov
,
1.
24
,
25
,
26
,
27.
Prov.
5.
12.
Prov.
6.
9
,
10
,
11.
Luke
14.
16
,
17
,
18
,
19.
10.
24.
Hence
the
killing
of
the
Prophets
,
and
of
the
heir
,
is
plagued
with
being
cast
out
of
the
Vineyard
,
and
the
removal
of
the
word
of
the
Kingdom
.
4.
The
assiduous
using
of
means
,
and
Jacob's
wrestling
in
prayer
all
the
night
until
day-light
,
receiveth
the
influence
of
a
blessing
,
and
of
the
hearing
of
the
prayer
in
faith
and
feeling
,
Gen.
32.
26.
29.
and
it
puts
the
soul
in
a
nearest
capacity
to
receive
influences
from
God
;
love-sickness
near
the
throne
is
near
to
influences
of
grace
&
glory
,
as
sweet
smelled
herbs
are
near
to
such
influences
,
so
as
presently
they
yield
honey
.
Some
refined
earth
curiously
hardened
by
the
influences
of
the
Sun
,
is
near
to
be
turned
unto
fine
gold
,
or
choice
silver
;
when
we
go
about
earthly
business
with
half
a
heart
or
godly
indifferency
,
and
with
a
distance
from
the
Creature
,
we
grow
more
heavenly
and
more
disposed
to
receive
the
influences
of
God
.
But
such
a
promise
as
this
made
to
an
unrenewed
man
yet
in
nature
,
this
doe
,
and
ye
shall
be
converted
,
I
read
not
;
or
let
nature
doe
and
grace
follow
;
or
let
common
grace
begin
,
and
the
special
grace
of
conversion
shall
follow
.
How
reformation
of
life
goes
not
before
remission
as
Mr.
Baxter
saith
.
It
cannot
be
proved
by
the
word
which
Mr.
Baxter
saith
,
Appendix
to
his
Aphorismes
,
answer
to
Obj.
10
11.
pag.
260.
That
men
would
not
accept
Christ
,
and
so
believe
for
remission
before
their
lives
be
reformed
;
and
that
Reformation
of
life
must
go
before
the
belief
or
knowledge
of
pardon
,
though
not
before
justifying
faith
.
For
1.
This
is
to
bid
men
keep
a
distance
from
holy
Jesus
,
and
not
come
at
him
,
or
touch
him
by
faith
,
though
the
soul
be
humbly
trembling
before
him
;
as
the
woman
,
Luk.
8.
47
,
48.
Mark
5.
33
,
34.
until
they
be
holy
and
righteous
.
It
is
very
like
to
this
,
come
not
within
sight
of
the
Physician
,
by
faith
,
until
first
you
be
healed
and
reformed
,
or
come
not
to
buy
the
fine
linnen
and
the
righteousness
of
the
Saints
,
until
first
you
be
well
cloathed
with
your
own
inherent
righteousnesse
:
But
who
shall
heal
the
sick
,
and
cloath
the
naked
sinner
,
if
it
be
not
Christ
?
Now
Christ
not
believed
in
for
pardon
,
is
he
at
so
huge
a
distance
from
a
sinner
that
he
cannot
heal
,
if
never
seen
,
and
never
touched
by
faith
?
2.
This
is
to
bring
in
an
inherent
physical
pardoning
and
justification
by
works
;
the
Scripture
knoweth
not
of
any
justification
but
one
,
and
that
is
through
the
Redemption
which
is
in
Christ
Jesus
.
3.
What
is
meant
by
Reformation
,
whether
halfe
or
whole
,
whether
begun
or
compleat
reformation
of
life
?
whole
and
compleat
reformation
there
is
none
,
while
the
end
and
departure
out
of
this
life
;
and
so
no
man
is
to
believe
remission
of
sins
,
until
they
be
going
out
of
the
body
.
This
is
the
comfortless
doctrine
of
Papists
,
never
to
know
and
be
assured
of
the
graces
freely
given
us
of
God
,
as
in
1
Cor.
2.
12.
and
that
Christ
is
in
us
except
we
be
reprobates
,
2
Cor.
13.
5.
and
never
to
know
that
we
have
life
eternal
,
and
never
to
know
that
God
hears
us
,
and
that
we
are
of
God
,
contrary
to
1
John
5.
13
,
14
,
15
,
19.
until
we
be
going
out
of
the
world
:
as
if
Paul
and
John
,
did
write
onely
to
comfort
dying
Corinthians
,
and
believers
;
and
none
could
be
of
good
cheer
,
and
love
Christ
much
,
knowing
their
sins
were
forgiven
;
none
could
have
hope
,
joy
unspeakable
and
full
of
glory
,
and
know
they
know
God
,
and
are
translated
from
death
to
life
,
because
they
love
the
Brethren
,
until
they
be
expiring
,
contrary
to
Mark
5.
24.
Matth.
9.
1
,
2.
Luk.
7.
47
,
48
,
50.
Rom.
5.
2.
Rom.
8.
18
,
24.
Col.
1.
5
,
27.
1
Pet.
1.
5
,
6.
Matth.
5.
11
,
12.
1
John
2.
3.
1
John
3.
14.
as
if
the
holy
Ghost
should
comfort
us
,
and
bid
us
rejoyce
at
fancies
and
at
Moon
shines
,
which
we
have
to
day
,
and
may
loose
to
morrow
.
If
he
mean
half
and
begun
Reformation
;
it
must
be
begun
justification
,
begun
regeneration
,
begun
conversion
,
and
believing
savingly
begun
,
but
not
compleat
:
Now
men
cannot
reform
their
life
,
until
they
please
God
,
Heb.
11.
5
,
6.
nor
can
Enoch
reform
his
life
and
walk
with
God
till
he
believe
:
and
believing
necessarily
is
a
laying
hold
of
Christ
for
pardon
,
Acts
10.
43.
Luk.
7.
50.
Matth.
9.
1.
4.
Nor
can
there
be
a
continued
tract
of
repentance
,
and
begun
reformation
of
life
which
is
a
work
of
the
Gospel
and
New
Covenant
,
not
of
the
Law
,
except
there
be
a
hopeful
mourning
for
sin
,
and
a
looking
to
him
by
faith
,
whom
we
have
pierced
,
Zech.
12.
10.
nor
is
it
godly
sorrow
working
repentance
to
salvation
never
to
be
repented
of
,
as
2
Cor.
7.
10
,
11.
which
wants
faith
of
salvation
,
and
faith
of
salvation
in
Christ
without
faith
of
pardon
,
yea
or
begun
justification
without
faith
of
pardon
,
is
unpossible
.
Nor
can
there
be
a
bringing
forth
fruit
in
Christ
as
implanted
in
the
Vine-tree
(
which
is
only
reformation
of
life
acceptable
to
God
)
while
men
be
first
,
by
faith
,
engrafted
in
Christ
as
branches
,
growing
in
him
,
John
15.
1
,
2
,
3
,
4
,
5.
nor
walking
in
God's
Commandments
,
while
first
the
heart
of
stone
be
removed
,
and
a
new
heart
and
a
new
spirit
given
,
as
Ezech.
36.
26
,
27.
Isa.
44.
1
,
2
,
3
,
4.
nor
can
we
believe
with
justifying
and
saving
faith
,
while
we
be
born
again
,
1
John
5.
1
,
4
,
5.
for
if
so
,
it
were
as
much
as
the
tree
blossoms
,
grows
,
and
brings
forth
fruit
,
ere
it
be
planted
,
and
the
birth
moves
and
stirs
and
receives
seed
and
nourishment
in
the
womb
,
before
it
receive
life
in
the
womb
.
3.
Nor
does
the
Scripture
tell
us
of
a
premeriting
of
the
faith
of
pardon
and
remission
by
a
reformation
of
life
,
so
as
conversion
,
the
Gospel
,
and
accepting
of
Christ
as
Lord
,
and
a
tract
of
obedience
was
required
of
the
Jaylor
,
of
Lydia
,
and
of
the
Thief
upon
the
Cross
,
before
they
believe
.
For
accepting
of
Christ
as
Lord
,
is
obeying
of
Christ
,
and
faith
in
Christ
,
as
saith
Mr
Baxter
;
and
so
Faith
must
be
required
before
Faith
,
and
Reformation
of
life
,
before
Reformation
of
life
;
and
so
Mr.
Baxter
forbids
us
to
believe
and
accept
Christ
,
for
our
Lord
and
King
,
pardoning
treason
,
while
first
we
have
reformed
our
lives
.
Now
to
reform
our
lives
Evangelically
,
(
for
of
this
he
must
mean
)
is
to
accept
Christ
as
our
Lord
;
that
is
,
to
doe
Evangelically
and
live
,
to
obey
the
new
Law
,
and
to
perform
new
obedience
to
Christ
.
Hence
he
saith
,
ibid.
pag.
28.
I
desire
him
to
tell
me
,
whether
he
can
prove
,
that
any
mans
sins
are
pardoned
,
before
they
have
accepted
Christ
for
their
Lord
?
that
is
,
before
faith
.
If
not
,
whether
this
be
not
the
Subjection
of
the
soul
to
Christ
to
be
governed
by
him
,
and
so
a
heart-reformation
.
Now
it
may
be
told
Mr.
Baxter
,
that
accepting
of
Christ
as
our
Lord
,
pag.
285.
That
is
to
take
him
both
as
our
Saviour
and
to
obey
him
,
pag.
286.
to
be
subject
to
him
and
obey
him
,
and
to
square
our
actions
according
to
his
will
.
Now
the
actions
are
not
one
or
two
,
but
all
our
actions
to
our
death
;
and
so
no
man
compleatly
takes
Christ
for
his
Lord
,
and
so
no
man
compleatly
believes
,
until
death
;
and
so
the
consolations
of
Christ
must
be
as
morally
cold
as
the
consolations
of
Solon
,
who
said
,
no
man
can
be
happy
while
he
die
;
and
the
comforts
of
Aristotle
,
no
man
is
happy
who
may
fall
in
the
calamities
of
Priamus
.
Christ
must
make
us
glad
of
a
painted
nothing
;
Rejoyce
and
be
glad
,
there
is
a
great
reward
laid
up
for
you
in
Heaven
;
rejoyce
with
joy
unspeakable
and
glorious
,
nothing
can
separate
you
from
the
love
of
God
;
mountains
and
hills
may
be
removed
,
but
my
love
is
more
stable
.
But
1.
Ye
cannot
be
sure
;
therefore
doubt
and
tremble
.
2.
Suppose
you
stand
to
day
,
and
know
that
you
know
him
,
you
may
be
,
and
thousands
as
happy
as
you
are
,
to
morrow
limbs
of
Satan
and
eternally
damned
.
Now
if
no
man
compleatly
take
Christ
until
he
have
consummated
and
perfected
his
obedience
to
the
death
,
Christ's
word
to
any
,
be
of
good
chear
,
thy
sins
are
forgiven
,
is
but
comfortless
;
for
they
are
neither
forgiven
,
nor
half
forgiven
,
until
he
hath
taken
Christ
for
his
Lord
,
and
wrought
his
days
work
to
the
end
;
and
then
,
and
never
till
then
,
can
he
have
comfort
in
his
wages
and
in
his
work
.
2.
It
may
be
answered
the
woman
diseased
of
the
bloudy
issue
,
Mar.
5.
34.
the
woman
who
did
wash
Christ's
feet
with
her
tears
,
Luk.
7.
47
,
48.
so
the
man
sick
of
the
palsie
,
Matth.
9.
2.
the
justifyed
by
faith
who
have
peace
with
God
,
David
,
Psal.
103.
3.
the
repenting
man
upon
the
Cross
,
Luk.
23.
42
,
43.
had
their
sins
forgiven
upon
the
testimony
of
believing
,
without
any
testimony
of
their
good
works
;
and
Scripture
tells
us
not
,
that
a
Master
bids
his
servant
rejoyce
with
joy
unspeakable
and
glorious
,
at
the
beginning
and
morning
of
his
day
,
for
at
night
,
he
shall
have
a
rich
reward
,
if
such
a
servant
,
and
millions
of
servants
in
his
case
,
may
fall
and
loose
whole
wage
,
for
they
doe
but
half
work
.
CHAP.
XII
.
1.
The
Soveraingty
of
God
is
wonderful
in
the
various
tempers
of
renewed
ones
.
2.
In
various
influences
.
3.
In
the
desertions
of
the
Saints
under
the
Old
and
under
the
New-Testament
.
4.
In
variety
of
desertions
of
elect
and
reprobate
,
and
God's
various
dispensations
to
them
.
5.
Q.
What
we
may
doe
to
wrestle
out
from
under
desertions
?
6.
Variety
of
temptations
.
7.
Rules
for
our
behaviour
under
them
,
in
order
to
Influences
.
THe
Soveraignty
of
God
is
much
to
be
observed
,
in
the
Lord's
manner
of
dispensing
of
grace
;
Some
violently
b●ought
in
to
know
Christ
,
some
more
mildly
.
James
and
John
are
called
being
at
their
Nets
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
immediately
they
l
'ave
their
father
and
follow
him
,
Matth.
4.
21
,
22.
Matthew
hears
but
one
word
,
follow
me
,
Matth.
9.
9.
and
he
follows
Christ
.
A
gentle
throw
of
the
key
opens
Lydia's
heart
:
the
hearers
of
Peter
,
who
had
crucified
the
Lord
of
glory
,
are
more
violently
rent
and
torn
,
as
if
the
sharpest
points
,
or
the
stings
of
many
impoysoned
Dragons
and
Scorpions
,
had
been
at
once
fastned
in
their
hearts
,
Acts
2.
37.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
way
of
Saul's
coming
with
trembling
and
astonishment
,
and
blindnesse
,
and
fasting
,
and
praying
three
days
,
and
the
Jaylors
down
casting
may
witness
,
that
the
lock
being
more
rusted
and
the
iron
blunted
,
Acts
9.
6.
7
,
&c.
more
strength
is
required
for
the
opening
of
the
door
,
then
the
Lord
otherwise
imployed
;
as
some
Divels
are
cast
out
with
a
word
,
and
go
out
with
some
sort
of
humble
prayers
not
to
be
tormented
before
the
time
,
Matth.
8.
others
throw
the
possessed
in
the
midst
,
and
almost
kill
the
child
,
so
as
beholders
say
,
he
is
dead
,
Mark
9.
there
is
a
certain
kind
,
which
is
not
cast
out
but
by
fasting
and
praying
.
So
some
are
filled
with
the
holy
Ghost
from
the
womb
;
and
hardly
can
John
Baptist
,
give
an
account
of
his
conversion
,
as
to
the
degrees
of
pangs
of
the
new-birth
,
the
way
and
manner
,
the
place
,
the
Mathematical
hour
,
of
the
holy
Ghost's
sliding
in
,
on
the
heart
;
Nor
must
we
think
none
are
in
John
Baptist's
case
;
for
beside
that
God
imploys
some
to
,
and
for
rare
advantages
,
and
gaining
of
souls
to
the
Kingdom
of
Christ
,
shall
there
be
nothing
of
the
holy
Ghost
in
multitudes
of
infants
in
Covenant
with
God
,
of
which
many
die
,
as
ripe
,
as
if
they
were
,
an
hundred
years
old
?
only
beware
we
take
not
a
sweet
tractable
nature
,
to
be
the
very
holy
Ghost
,
and
a
work
of
Infantconversion
,
such
as
was
in
John
Baptist
:
and
let
not
others
cast
themselves
away
,
as
not
belonging
to
Christ
,
who
yet
are
his
,
because
they
know
not
,
such
pangs
and
throwings
of
the
new-birth
,
as
Saul
,
the
Jaylor
,
the
converts
who
killed
Christ
,
Acts
2.
where
the
skin
of
the
boyle
is
doubly
thick
,
some
more
violence
is
required
,
and
a
sharper
lance
is
made
use
of
,
to
open
the
wound
.
2.
Some
require
milder
influences
as
beng
led
all
their
time
,
with
sweetness
of
peace
.
The
Arches
grieved
Joseph
sore
,
no
man
more
moved
from
vessel
to
vessel
;
then
he
,
and
meek
Moses
was
much
tossed
;
and
both
for
any
thing
we
read
,
far
from
cursing
the
day
,
wherein
they
were
born
.
There
is
a
temper
of
solid
walkers
by
faith
,
enjoying
much
peace
,
yet
not
acquainted
with
great
Spring-tydes
,
nor
with
extreme
low
ebbs
,
of
the
outlettings
of
the
holy
Ghost
.
I
speak
not
of
Moses
as
a
Prophet
,
who
saw
God
,
and
whom
the
Lord
knew
face
to
face
,
Deut
34.
10.
3.
John
not
under
the
same
dispensation
with
Peter
.
Some
are
led
through
fewer
slips
and
fals
,
as
John
the
disciple
who
leaned
on
Jesus
bosome
;
excepting
his
fall
of
Angel-worship
,
and
some
other
few
,
he
seems
not
to
be
so
high
bended
as
Peter
,
who
in
Satans
place
,
disswaded
Christ
from
the
working
of
our
Redemption
,
denyed
the
Lord
with
cursing
,
did
fouly
Judaize
,
Gal.
2.
4.
Jonah
strong
in
his
passions
.
And
it
were
hard
to
make
all
the
Prophets
of
Jonah's
mould
,
whose
fear
to
preach
to
great
Niniveh
was
extreme
,
and
yet
his
courage
of
faith
,
and
patience
to
be
cast
in
the
Sea
with
his
own
advise
and
consent
,
was
as
great
,
and
his
cruel
selfishness
to
desire
that
all
Niniveh
old
and
young
,
should
be
destroyed
,
rather
then
his
prophetical
honour
should
be
darkned
in
the
least
,
shews
what
a
piece
of
man
he
was
,
and
his
justifying
his
anger
against
God
,
for
a
blast
of
wind
on
his
head
,
and
the
withering
of
a
poor
herb
,
a
gourd
,
do
all
hold
forth
that
God
leads
some
,
in
a
way
of
influences
beside
the
rest
.
O
how
is
our
meek
Lord
troubled
,
and
(
to
speak
so
)
cumbred
to
bear
all
our
manners
,
sinful
tempers
,
and
humours
.
5.
Eliah's
temper
.
Nor
are
all
Saints
of
the
altitude
of
Elias
his
zeal
;
a
man
much
and
wholly
for
God
,
and
fervent
in
prayer
,
yet
he
seems
to
challenge
more
zeal
to
himself
for
the
slain
Prophets
,
digged
down
Altars
,
broken
Covenant
,
then
was
in
the
holy
Lord
himself
;
and
so
prays
that
God
would
take
away
his
life
,
as
if
he
were
the
last
man
of
the
true
Church
of
God
living
on
Earth
;
and
yet
we
read
in
all
his
sufferings
,
no
apprehension
of
the
anger
and
indignation
of
God
,
such
as
was
in
others
.
6.
None
are
so
trailed
through
Hell
and
fiery
indignation
,
as
Job
,
David
,
Jeremiah
,
Heman
;
there
appear
in
them
some
habitual
mistakes
of
the
love
of
God
,
or
rather
(
because
sinful
acquired
habits
,
are
scarcely
to
be
found
in
the
renewed
)
more
fixed
inclinations
,
to
apprehend
wrathfulness
,
and
Law-dispensation
in
God
,
and
few
are
led
this
way
;
and
the
outlettings
of
influences
of
grace
must
be
various
here
.
7.
Neither
should
it
be
strange
,
if
we
might
place
,
Isaiah
,
Ezekiel
,
Daniel
,
and
others
in
a
seventh
class
,
who
had
their
own
complainings
;
One
saying
,
my
leanness
,
my
leanness
;
another
fasting
and
walking
in
sackcloth
for
the
sanctuaries
desolation
,
and
yet
most
submissive
to
the
holy
dispensations
of
God
.
In
all
which
,
another
mans
compasse
is
not
our
rule
of
sayling
,
nor
is
the
Lord
's
various
dispensation
to
his
children
,
which
is
ordered
by
his
decree
and
will
of
pleasure
,
not
by
his
commanding
and
approving
will
,
the
Scripture
rule
that
we
are
to
follow
,
in
looking
after
Influences
;
Every
one
would
submit
to
be
ordered
of
God
;
he
hath
almost
a
various
way
of
leading
his
own
:
if
the
same
compleat
ransome
,
the
same
Promises
,
the
same
Guide
,
and
Steersman
to
Heaven
be
mine
,
and
the
same
hope
of
glory
;
yet
the
manifestations
of
God
,
the
love
visits
,
the
influences
of
grace
are
hardly
the
same
.
It
s
then
a
faulty
ground
of
some
,
never
one
was
like
me
,
none
of
my
condition
in
the
world
,
since
the
Creation
.
Every
one
thinks
their
own
hell
on
earth
,
the
only
hell
.
2.
Nor
should
Christians
be
unwilling
,
to
know
the
spiritual
condition
one
of
another
;
you
may
fall
upon
some
,
in
your
very
course
and
kind
.
It
s
like
David
,
Psal.
71.
7.
Heman
,
Psal.
88.
15.
the
suffering
Church
,
Lam.
1.
12.
Psal.
102.
6
,
7.
Elias
,
1
King
.
19.
10.
Isaiah
and
Christ
,
and
the
children
of
Christ
,
who
were
wonders
and
signs
,
Isa.
8.
18.
Heb.
2.
13.
who
were
there
alone
as
worlds
wonders
,
might
judge
themselves
like
no
other
(
though
the
man
Christ
could
not
mistake
his
own
spiritual
estate
)
as
to
their
case
spiritual
,
and
God's
dispensation
towards
them
.
8.
The
Soveraignty
of
God's
dealing
with
consciences
in
the
Old
and
in
the
New
Testament
is
to
be
observed
.
It
is
not
,
The
Old
Testament
dispensations
and
the
New
are
compared
together
,
and
their
differences
.
1.
To
be
denyed
,
but
the
desertions
under
the
Law
in
some
respect
,
were
more
fiery
and
legal
;
the
typical
dimness
and
darkness
made
them
to
see
less
love
,
and
more
Law
,
and
lesse
of
Christ
the
seat
of
mercy
,
and
more
of
the
curse
and
of
wrath
,
as
the
night
darkness
renders
spirits
and
dreadful
things
more
terrible
.
2.
It
was
the
purpose
of
God
to
awe
generally
that
people
more
with
Law-fear
,
and
bondage
,
then
his
people
under
the
New
Testament
.
But
it
is
a
wicked
doctrine
of
some
Anabaptists
,
and
others
,
that
all
desertions
are
,
under
the
N.
Testament
cried
down
and
gone
;
and
it
is
our
legal
mistake
,
say
they
,
that
works
trouble
of
conscience
,
under
the
N.
Testament
,
and
an
exercise
of
such
as
are
under
the
Covenant
of
works
;
though
it
may
be
said
law-sorrow
pursued
these
of
the
Old
Testament
;
but
the
Saints
now
are
less
passive
and
more
active
,
in
pursuing
sorrow
according
to
God
,
yet
in
another
respect
,
because
of
greatness
of
light
,
and
Gospel
experiences
,
and
a
higher
measure
of
illuminations
,
and
spiritual
presence
in
more
abundance
is
promised
and
prophecied
;
As
,
that
all
shall
be
taught
of
God
;
the
Earth
shall
be
filled
with
the
knowledge
of
the
Lord
;
the
light
of
the
Moon
,
shall
be
as
the
light
of
the
Sun
,
and
the
light
of
the
Sun
as
the
light
of
seven
days
,
Jer.
31.
31
,
32
,
33.
Isa.
54.
11
,
12
,
13.
Isa.
11.
6
,
9.
Ezec.
36.
26
,
27.
Isa.
44.
1
,
2
,
3
,
4.
Joel
.
2.
28.
Zech.
12.
10.
under
the
New
Testament
;
therefore
the
desertion
is
the
sadder
.
Thirst
near
to
the
fountain
is
more
intollerable
;
so
we
read
not
in
the
N.
Testament
of
one
like
unto
Job
.
chap.
3.
c.
6.
c.
16.
c.
19
,
nor
of
such
as
David
,
Psal.
6.
Psal.
38.
nor
of
Heman
,
Psal.
88.
nor
of
the
Church
,
Psal.
77.
Psal.
102.
yet
is
there
nothing
harder
then
that
of
Paul
,
2
Cor.
1.
we
cannot
say
,
whether
it
was
his
persecution
at
Ephesus
,
or
some
great
sickness
;
yet
it
is
a
most
sad
tryal
,
ver
,
8.
9.
1.
We
was
pressed
,
out
of
measure
.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Above
strength
.
3.
In
so
much
that
we
dispaired
,
even
of
life
.
4.
But
we
had
the
sentence
of
death
in
our selves
,
and
what
ever
be
the
kind
;
for
even
Christ
had
so
much
the
more
sorrow
,
at
the
withdrawing
influences
of
the
comforts
that
immediately
flowed
from
the
God-head
personally
united
,
and
this
was
Christ's
hell
in
part
;
therefore
we
are
to
look
upon
desertions
in
the
song
of
Solomon
as
prophetical
,
and
relating
to
the
desertions
in
the
New
Testament
,
in
the
which
the
rise
of
the
grief
is
not
so
much
from
the
apprehension
of
sin
legally
tormenting
,
as
from
the
sense
of
the
want
of
the
sweet
comforting
presence
of
God
,
and
of
the
wel-beloved
Christ
;
yet
there
is
as
much
in
that
of
pain
,
as
in
any
we
read
,
Cant.
5.
6.
I
rose
up
to
open
to
my
beloved
,
my
beloved
had
withdrawn
himself
,
and
had
passed
away
;
my
soul
went
forth
,
because
of
his
speech
:
Ainsworth
,
My
soul
was
gone
,
and
departed
,
that
is
,
failed
,
fainted
,
I
was
even
a
dead
woman
through
fear
and
grief
;
for
death
is
the
departing
of
the
soul
from
the
body
,
Gen.
33.
18.
This
though
an
Evangelical
desertion
,
is
as
much
as
David
saith
,
my
moisture
is
turned
into
the
drought
of
Summer
,
and
as
the
waves
of
the
Lord's
wrath
comming
over
Heman
;
yea
,
and
it
is
more
painful
to
be
thrust
out
of
Heaven
,
and
to
be
deprived
of
an
high
measure
of
enjoyed
and
felt
love
,
and
is
a
sadder
torment
then
all
the
law-burnings
,
though
they
have
in
David
and
others
some
such
love-sickness
,
which
was
ordinary
to
the
Old
Testament-dispensation
;
and
these
and
the
like
the
soul
is
more
able
to
bear
:
that
the
habit
and
stock
is
rich
,
as
Christ
,
from
the
personally
indwelling
God-head
,
was
strong
in
his
desertions
peculiar
to
him
;
and
the
richer
the
habit
of
grace
be
,
the
more
able
is
the
soul
to
stand
out
:
the
strong
ship
is
more
able
to
endure
the
storm
,
then
the
crazy
and
rotten
vessel
;
a
Giant
is
fitter
for
a
battle
with
a
Giant
,
then
a
Child
is
.
9.
Some
are
kept
in
perfect
peace
whose
minds
are
staid
on
the
Lord
,
and
being
justifyed
by
faith
have
peace
with
God
,
Isa.
26.
2.
Rom.
5.
1.
There
are
two
sorts
of
dispensations
,
one
fundamental
,
another
not
fundamental
;
the
former
is
the
Lord
's
carrying
on
his
begun
work
,
which
is
to
will
and
doe
to
the
end
in
his
ordinary
course
;
the
dispensation
which
is
not
fundamental
,
respects
the
Lord's
way
of
doing
,
hic
&
nunc
,
in
such
circumstances
,
and
the
degrees
of
grace
given
or
infused
,
which
do
not
vary
the
spece
,
and
nature
of
the
work
.
We
read
not
of
Daniel's
cursing
the
day
he
was
born
in
,
as
Jeremy
and
Job
doe
;
nor
is
there
any
shaddow
of
it
in
Joseph
;
yet
nothing
hinders
but
Job
and
Jeremy
may
and
did
at
other
times
,
enjoy
sweet
presence
,
and
nearness
to
God
.
But
1.
We
would
not
take
extraordinary
feasts
to
be
dayly
food
;
nor
should
we
much
wonder
when
a
change
cometh
:
but
how
do
we
chide
,
quarrel
,
complain
,
because
it
is
not
always
so
?
Nor
2.
Should
we
be
rough
,
but
compassionate
to
sick
ones
:
it
s
the
Lord's
way
that
all
in
the
house
should
not
be
sick
at
once
;
but
some
are
sick
and
some
whole
to
wait
on
the
sick
,
and
all
to
bear
one
anothers
burthens
;
all
the
diseases
of
the
house
are
not
the
same
in
kind
and
degree
.
2.
Some
do
all
their
life
dwell
in
the
borders
of
hell
,
and
never
have
fair
sayling
,
nor
fulness
of
assurance
,
until
they
be
upon
the
shoar
;
such
have
only
Star-light
,
and
are
called
to
pure
living
by
faith
,
Isa.
50.
10.
3.
Some
,
once
in
all
their
life
have
one
only
remarkable
night
of
wrestling
with
God
,
and
prevail
,
as
Jacob
did
;
and
some
love
so
their
prison
that
they
take
a
sentence
,
à
non
judice
,
à
non
habente
potestatem
:
the
Law
severed
from
Christ
,
is
no
judge
at
all
to
believers
;
the
Law
speaks
to
its
own
that
are
under
the
Law
,
Rom.
3.
19.
the
Jaylor
can
command
none
but
his
own
prisoners
.
4.
Some
are
frequently
taken
into
the
house
of
Wine
,
and
to
the
Kings
Chamber
.
And
what
changes
there
be
,
Cant.
2.
cap.
3.
c.
4
,
5
,
9.
1.
v.
6.
may
be
seen
its
cleer
,
and
he
that
runs
may
read
;
felt
love
is
not
heritage
to
any
.
There
is
a
huge
difference
between
Cant.
2.
6.
His
left
hand
is
under
mine
head
,
and
his
right
hand
doth
embrace
me
;
And
that
,
I
sought
him
,
but
I
found
him
not
,
chap.
3.
And
that
is
a
joyful
feast
,
Cant.
5.
1.
I
am
come
unto
my
garden
,
my
sister
,
my
spouse
,
I
have
gathered
my
myrrhe
with
my
spice
:
eat
O
friends
,
drink
,
yea
drink
abundantly
,
O
beloved
!
And
that
again
is
a
sad
song
,
ver.
6.
My
beloved
had
withdrawn
himself
;
I
sought
him
,
but
I
found
him
not
;
I
called
him
,
but
he
answered
me
not
.
5.
Some
are
all
their
life
creeping
children
,
yet
saved
:
a
sincere
affection
in
Nicodemus
consists
with
much
ignorance
,
yet
is
not
the
faith
rotten
.
6.
It
belongs
to
soveraignty
that
the
little
vessels
of
small
quantity
hang
upon
Christ
,
as
well
as
the
great
,
Isa.
22.
24.
and
that
the
lambs
,
as
well
as
the
stronger
of
the
flock
,
are
cared
for
by
him
,
Isa.
40.
11.
and
that
the
bruised
reeds
have
their
dependence
on
him
.
7.
To
this
head
of
soveraignty
belong
the
various
kinds
of
desertions
;
Various
kinds
of
desertions
.
As
1.
None
are
so
deserted
as
the
fallen
Angels
;
they
have
done
for
ever
and
ever
with
all
influences
of
grace
,
and
are
eternally
outlaws
from
the
Court
of
the
King
,
who
is
head
of
principalities
and
powers
,
Jude
ver.
6.
reserved
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
everlasting
chains
,
&c.
2
Pet.
2.
4.
O
but
the
chains
of
Divels
are
fiery
and
hellish
.
2.
Next
to
them
are
reprobate
men
,
who
cast
off
Christ
,
and
turn
into
Satans
camp
.
No
saving
influences
are
due
to
such
as
are
reprobate
to
good
works
.
Ah
,
beware
of
habitual
hating
of
Christ
,
and
his
house
,
dependers
and
seed
:
yet
are
there
here
degrees
;
for
none
are
in
that
measure
deserted
or
blasphemers
of
the
holy
Ghost
.
3.
Christ's
desertion
was
extremely
penal
and
brought
out
tears
and
strong
cries
,
mixt
with
a
curse
;
and
only
influences
were
suspended
as
touching
vision
and
enjoyment
or
fruition
,
and
the
actual
comforts
of
God
;
the
crown
in
a
manner
was
laid
aside
out
of
the
eye
and
sight
of
the
man
Christ
,
yet
wanted
he
never
influences
.
1.
For
acts
of
love
;
Father
remove
.
2.
For
acts
of
faith
;
O
my
father
remove
.
3.
For
acts
of
praying
more
earnestly
,
Luk.
23.
44.
O
my
father
remove
this
cup.
4.
For
acts
of
witnessing
a
good
confession
before
Pontius
Pilate
.
5.
For
acts
of
preaching
the
confessing
man
to
Paradise
with
him
;
none
are
eternally
and
cursedly
deserted
who
can
pray
and
hope
,
and
believe
in
the
furnace
as
Christ
.
4.
The
redeemed
of
God
are
not
all
one
and
the
same
way
deserted
.
1.
Some
are
extremely
at
under
as
Job
,
who
apprehended
that
God
did
pursue
him
as
an
enemy
,
Job
13.
20.
though
Job
and
every
believer
be
the
friend
of
God
,
Jam.
2.
23.
2.
The
Spouses
desertions
are
less
,
being
conveyed
with
love-sickness
;
Various
kinds
of
desertions
on
the
Lord
's
redeemed
.
Magdalen
hath
no
wakenings
of
conscience
for
sin
,
nor
any
positive
agony
or
law-challenges
,
but
only
love
desertion
,
she
says
with
tears
;
They
have
taken
away
my
Lord
,
and
I
know
not
where
they
have
laid
him
.
3.
Some
are
meer
desertions
as
to
the
act
of
sin
.
God
is
angry
at
David
,
when
God
withdraws
,
so
as
he
numbers
the
people
,
and
commits
adultery
and
murther
:
and
Christ
is
angry
at
Peter's
pride
when
he
suffers
him
to
deny
his
Master
;
but
neither
David
and
Peter
feels
any
anger
from
the
Lord
in
such
withdrawings
of
gracious
influences
;
but
it
s
so
much
the
worse
,
the
man
is
wounded
in
his
sleep
,
and
many
moneths
and
days
after
the
wounds
bleed
.
O
what
trembling
at
holy
soveraignty
,
why
deadness
to
duties
should
come
on
David
,
not
on
Asa
.
On
David
at
this
time
,
not
at
another
time
:
Hence
a
case
may
be
,
Whether
absence
of
the
Lord
in
his
influences
may
be
meer
and
only
love
sickness
for
him
whom
the
soul
loves
,
or
also
absence
with
conscience
of
sin
?
Ans.
The
predominant
may
be
sickness
only
for
the
want
of
Christ
;
as
in
the
Spouse
,
Cant.
2.
and
in
Magdalen
,
Joh.
20.
I
say
the
predominant
,
because
we
cannot
say
,
that
God
withdraws
in
his
outlettings
of
grace
,
but
there
is
guiltiness
in
the
Spouse
so
made
sick
because
of
his
absence
,
and
with
Magdalen's
sickness
for
Christ
there
appeareth
a
doting
too
much
on
the
man
Christ
,
Joh.
20.
13.
I
know
not
where
they
have
laid
him
.
Ver.
15.
I
will
take
him
away
.
Ver.
17.
Touch
me
not
.
When
we
are
too
bent
upon
Christ
as
a
Comforter
,
not
as
Christ
,
its
just
with
God
we
be
pained
and
sick
with
the
want
of
him
;
and
that
we
seek
him
and
find
him
not
,
so
spiritual
ought
we
to
be
under
the
pain
of
absence
.
2.
But
it
s
cleer
in
the
man
Christ
,
there
is
paining
,
with
drawing
,
and
forsaking
on
the
Lord's
part
;
Why
hast
thou
forsaken
me
?
and
neither
sin
nor
conscience
of
sin
,
nor
any
hazard
of
love-sickness
after
God's
near
embracings
,
but
upon
the
due
account
;
for
Christ
could
not
idolize
God
as
comforting
.
Q.
What
may
we
doe
to
wrestle
out
from
under
desertions
?
Ans.
Whether
by
prayer
,
or
any
other
way
we
may
wrestle
out
from
under
God's
desertions
.
Distinguish
these
three
.
1.
Gracious
withdrawing
from
whence
cometh
sin
and
unlelief
.
2.
The
frowning
of
God
,
and
hiding
of
his
face
.
3.
The
penal
sorrow
and
smarting
under
his
absence
.
As
to
the
First
;
It
s
lawful
to
plead
and
pray
against
withdrawings
as
they
necessarily
bring
in
sin
;
the
more
gracious
the
temper
is
,
we
shall
pray
more
earnestly
against
the
least
sin
then
against
the
most
fiery
hell
.
As
to
the
Second
which
is
the
frowning
of
God
;
1.
The
nature
of
a
child
saith
,
its
lawful
to
weep
when
the
Father
is
angry
.
2.
Inherent
grace
and
the
sparkles
of
the
image
of
God
cannot
endure
well
that
eternal
favour
should
be
hid
.
3.
The
nature
of
faith
and
of
love
to
God
will
say
,
that
the
man
should
be
saddened
when
the
love
of
God
is
either
hid
or
provoked
.
4.
The
practice
of
the
Saints
saith
so
much
,
Job
13.
24.
Wherefore
hidest
thou
thy
face
?
Psal.
13.
1.
How
long
wilt
thou
hide
thy
face
from
me
?
5.
His
shining
is
desirable
;
O
send
day
light
.
Psal.
31.
16.
Make
thy
face
to
shine
upon
thy
servant
.
Psal.
80.
3
,
7
,
19.
6.
It
s
lawful
to
deprecate
the
anger
of
God
.
Psal.
79.
5.
How
long
Lord
,
wilt
thou
be
angry
,
for
ever
?
and
especially
a
gracious
heart
is
sadned
most
at
the
outgoings
of
wrath
against
prayer
,
Psal.
80.
4.
in
which
the
Mediator
,
and
the
precious
name
of
God
,
in
a
manner
,
seem
to
suffer
,
Psal.
42.
3
,
10.
Psal.
83.
1
,
2
,
3.
Isa.
52.
5.
Exod.
32.
11
,
12.
Josh.
7
,
8
,
9.
7.
Hardly
can
a
natural
spirit
lay
to
heart
,
yea
or
know
that
God
is
angry
,
To
deprecate
the
anger
of
God
,
how
laudable
,
how
not
.
as
a
child
of
God
can
doe
;
as
it
s
all
one
to
a
man
in
a
dark
pit
under
the
earth
whether
it
be
day-light
or
mid-night
;
the
one
doth
not
comfort
him
,
nor
the
other
sadden
him
.
As
to
the
Third
;
It
s
a
great
deceit
that
we
more
penally
smart
at
the
absence
of
the
Paradise
of
comforting
presence
,
then
at
the
want
of
real
communion
with
God
;
this
should
calm
the
heart
notwithstanding
the
pain
of
the
absence
of
God
as
a
comforter
,
that
we
believe
his
unfelt
love
and
care
,
as
a
God
in
Covenant
.
Mic.
7.
7.
I
will
look
unto
the
Lord
;
I
will
wait
for
the
God
of
my
salvation
,
my
God
shall
hear
me
.
Ver.
8.
When
I
sit
in
darkness
,
the
Lord
shall
be
a
light
unto
me
.
2.
The
Lord
,
as
is
elsewhere
said
,
in
a
course
of
soveraignty
deserting
,
will
not
come
until
his
own
time
come
;
as
some
Feavers
must
have
their
own
course
of
natural
motion
,
so
that
the
man
shall
sweat
out
of
the
tertian
Ague
by
length
of
time
:
if
you
should
use
all
the
medicine
of
the
Earth
,
yet
this
forbids
not
art
and
industry
altogether
,
to
help
nature
.
So
Christ
under
the
stroke
of
soveraign
justice
prays
and
was
heard
in
that
which
he
feared
,
Heb.
5.
7.
believed
,
hoped
,
and
so
overcame
,
Rev.
3.
21.
And
because
Soveraignty
hath
a
special
hand
in
temptations
,
Influences
are
given
of
God
to
various
temptations
.
we
are
to
take
heed
to
temptations
to
weaken
us
in
duties
;
as
Master
,
pity
thy self
.
2.
Sometime
Satan
tempts
to
duties
,
to
pray
when
we
should
hear
.
3.
Sometime
to
gross
carnal
sins
,
fall
down
and
worship
me
;
and
sometimes
to
spiritual
fins
,
If
thou
be
the
Son
of
God
,
command
these
stones
to
be
made
bread
.
4.
Sometimes
to
duties
in
the
excess
;
as
for
Timothy
to
drink
water
,
the
incestuous
man
to
mourn
until
he
be
swallowed
up
of
grief
,
2
Cor.
2.
5.
Sometimes
Satan
tempts
himself
to
goe
out
that
he
may
more
tempt
,
and
return
with
seven
divels
worse
then
himself
.
6.
Sometimes
he
tempts
by
a
boysterous
imperious
usurpation
.
Job
is
mine
,
he
serves
God
for
hire
.
All
hypocrites
are
Satan's
,
Job
.
1.
7.
Sometime
he
tempts
to
lawful
liberties
,
to
ear
,
setting
the
Law
of
nature
in
opposition
to
the
divine
positive-law
,
Gen.
3.
The
tree
is
good
for
meat
;
then
God
and
Nature
ordained
it
for
food
.
In
all
which
,
holy
Soveraignty
gives
influences
natural
to
the
tempter
;
nor
will
he
have
us
to
question
his
Soveraignty
.
2.
Nor
would
he
have
us
to
make
either
his
giving
or
his
withdrawing
of
influences
our
rule
.
And
3.
In
all
our
actings
he
would
have
us
to
tremble
;
What
if
providence
put
a
cross
bensil
or
byas
on
the
heart
,
what
can
influences
not
doe
to
hasten
a
Judas
to
his
place
,
though
the
holy
Lord
remains
spotless
and
free
?
4.
There
is
much
need
of
that
,
lead
us
not
into
temptation
.
5.
Had
the
Gold
will
and
reason
,
it
oweth
thanks
to
the
Goldsmith
,
though
he
burn
and
melt
it
,
because
he
removes
the
drosse
.
It
s
true
,
the
Physician
lames
and
wounds
particular
nature
,
when
he
opens
a
vein
;
but
he
saves
the
whole
body
thereby
,
and
the
sick
person
ows
him
thanks
.
Were
there
no
more
but
these
excellent
influences
that
act
in
temptations
,
as
to
their
precious
fruits
,
to
wit
,
the
humbling
of
the
tempted
sinner
,
the
discovery
of
latent
corruption
,
of
the
wiles
of
Satan
,
the
praise
and
glory
of
his
grace
who
knows
how
to
counter-work
(
in
a
manner
)
his
own
influences
,
and
doth
invisibly
uphold
his
own
children
,
under
these
temptations
;
the
Lord
is
here
to
be
loved
and
adored
,
as
wonderfull
in
counsel
and
excellent
in
working
.
CHAP.
XIII
.
1.
Of
striving
against
Soveraignty
.
2.
Some
striving
is
lawful
.
3.
A
gracious
behaviour
it
is
to
be
woe
at
God's
forsaking
.
4.
To
repine
at
Soveraignty
in
hearing
or
not
hearing
of
prayer
.
5.
Contradicting
.
6.
Murmuring
.
7.
Counter-working
of
Soveraignty
is
dreadful
.
8.
Opposing
the
operations
of
the
Spirit
.
9.
Dispairing
.
10.
Reproaching
proud
disputing
.
11.
Submission
to
want
of
influences
.
12.
What
way
the
Lord
recompenseth
desertions
.
13.
Closing
with
influences
of
the
Law-rebukes
.
ELihu
most
gravely
speaketh
,
Job
33.
13.
Why
dost
thou
strive
with
him
,
for
he
gives
not
an
account
of
any
of
his
matters
?
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
to
strive
and
contend
in
words
only
,
as
Mercerus
and
Pagnin
,
either
in
judgement
or
out
of
judgement
,
jurgare
.
And
its
strange
that
any
dare
chide
or
scold
with
the
soveraign
Lord
.
But
1.
Jacob's
striving
and
wrestling
in
a
holy
willful
peremptoriness
in
praying
,
the
Lord
being
on
Jacob
the
wrestlers
side
really
to
bear
him
up
by
his
grace
,
is
a
lawful
striving
.
2.
There
is
a
difference
betwixt
a
meer
temptation
and
a
threatning
.
The
woman
of
Canaan
strives
not
against
Christ's
not
answering
her
one
word
,
Matth.
15.
what
?
he
is
master
of
his
own
Answers
.
When
Christ
says
,
I
came
not
but
for
the
lost
sheep
of
the
house
of
Israel
,
she
strives
not
;
he
is
Master
of
his
own
journey
from
Heaven
to
Earth
;
yet
that
Answer
weakens
her
not
in
the
duetie
of
praying
,
and
worshipping
.
But
when
she
is
reproached
as
to
her
interest
in
Christ
,
It
s
not
meet
to
take
the
childrens
bread
and
to
give
it
to
dogs
,
she
mildly
,
yet
in
the
boldness
of
faith
contradicts
Christ
:
suppose
Christ
out
of
his
own
mouth
should
deny
a
child
of
God
to
be
a
child
of
God
,
there
is
place
for
a
holy
striving
and
contradicting
of
him
.
3.
It
is
a
gracious
behaviour
in
the
man
Christ
,
It
is
a
gracious
temper
to
weep
when
the
Lord
is
absent
or
angry
.
that
he
is
affected
with
grief
for
the
Lord
's
forsaking
,
and
expresseth
it
with
tears
and
strong
cries
,
Heb.
5.
Should
not
the
child
weep
,
when
the
father
is
angry
?
2.
The
privation
of
the
greatest
good
,
such
as
the
overclouding
of
the
Lord's
favour
,
is
a
due
cause
of
sadness
;
Woman
,
why
weepest
thou
,
saith
the
Angel
to
Magdalen
?
why
weep
I
?
they
have
taken
away
my
Lord
.
3.
It
wants
not
reason
I
weep
,
for
my
father
is
dead
;
there
is
my
mothers
grave
,
she
is
very
new
buried
,
therefore
I
weep
;
all
my
goods
are
taken
away
,
and
therefore
I
weep
;
yet
the
Lord
hath
forsaken
me
,
and
I
weep
not
;
that
is
dreadful
.
So
Job
,
Jeremiah
,
David
,
Hezekiah
,
are
sadly
afflicted
,
when
the
Lord
seems
angry
.
4.
There
is
a
soveraignty
in
hearing
or
not
hearing
of
prayer
,
A
soveraignty
in
the
Lord
's
hearing
,
or
not
hearing
.
against
which
we
must
not
strive
.
1.
Sometime
the
unwritten
bill
is
answered
,
Isa.
65.
24.
and
the
Lord
yields
to
our
blank
papers
,
and
subscribes
them
.
2.
Some
times
he
hears
the
dumb
mans
signs
,
and
his
breathing
,
instead
of
his
praying
,
Isa.
38.
14
,
20.
Lam.
3.
56.
Psal.
6.
8.
Psal.
102.
19
,
20.
3.
Sometimes
the
Lord
hears
,
and
sends
the
message
of
deliverance
,
but
we
hear
not
,
nor
doe
we
know
or
feel
that
he
hears
,
Psal.
18.
4
,
5
,
6.
compared
with
ver.
16.
Dan.
10.
12.
one
crying
for
comfort
may
be
heard
and
not
comforted
.
Isa.
66.
13
,
14.
As
one
whom
his
mother
comforts
,
so
will
I
comfort
you
,
and
ye
shall
be
comforted
.
And
when
ye
see
this
,
your
heart
shall
rejoyce
,
and
your
bones
shall
flourish
like
a
green
herb
.
5.
The
clays
(
no
)
and
the
great
Potters
(
ay
)
and
vain
mans
(
I
will
)
and
the
Almighties
(
I
will
not
)
are
most
unsutable
.
Strive
not
with
soveraignty
.
Isa.
29.
16.
Shall
the
work
say
of
him
that
made
it
,
He
made
me
not
?
or
shall
the
thing
framed
,
say
of
hint
that
framed
it
,
He
hath
no
understanding
?
Rom.
9.
20.
Who
art
thou
,
O
man
,
that
replyest
against
God
?
Isa.
45.
9.
Woe
to
him
that
striveth
with
his
Maker
:
Let
the
potsheard
strive
with
the
potsheards
of
the
earth
:
shall
the
clay
say
to
him
that
fashioneth
it
,
What
makest
thou
?
or
thy
work
,
He
hath
no
hands
?
Jer.
18.
6.
O
house
of
Israel
,
cannot
I
doe
with
you
as
the
potter
,
saith
the
Lord
?
behold
,
as
the
clay
is
in
the
potters
hand
,
so
are
ye
in
my
hand
,
O
house
of
Israel
.
Humble
speaking
to
God
doth
well
become
us
.
Abraham
excuses
his
contrary
pleading
with
God
,
Gen.
18.
27.
Behold
,
now
I
have
taken
upon
me
to
speak
,
who
am
but
dust
and
ashes
.
Ver.
30.
Oh
,
let
not
my
Lord
be
angry
,
and
I
will
speak
,
v.
32.
Job
42.
3.
Therefore
have
I
uttered
that
I
understood
not
,
things
too
wonderful
for
me
,
that
I
knew
not
.
3.
Beware
of
murmuring
and
angry
and
fretting
words
against
God
;
Divers
kinds
of
striving
with
soveraignty
.
Exod.
14.
11.
Were
there
no
graves
in
Egypt
?
Exod.
15.
24.
Exod.
16.
2.
Numb.
14.
2
,
27.
and
much
more
.
It
s
dreadful
to
contend
with
the
Almighty
;
and
for
so
small
a
thing
as
a
drink
of
water
,
and
for
a
piece
of
flesh
,
should
we
fall
a
pleading
with
the
soveraign
Lord
?
4.
Especially
we
should
not
counter-work
the
uncontroulable
providence
of
God
;
for
that
is
to
give
the
Lord
battle
,
and
to
lead
an
army
against
him
:
as
Isa.
9.
10.
The
bricks
are
fallen
down
,
but
we
will
build
them
with
hewen
stones
;
the
Sycamores
are
cut
down
,
but
we
will
change
them
unto
Cedars
.
5.
There
be
divers
kinds
of
striving
with
the
Almighty
;
such
are
they
who
blasphemously
oppose
the
shining
and
convincing
power
of
the
Spirit
in
Christ
casting
out
divels
,
Matth.
12.
such
are
they
who
gnash
with
the
teeth
and
spit
upon
the
shining
beauty
of
godliness
in
Steven
,
Acts
7.
and
kick
against
pricks
as
persecutors
doe
,
Acts
9.
who
if
they
had
the
Father
and
Spirit
incarnate
,
as
the
Son
was
,
would
crucifie
both
,
and
would
,
were
it
in
there
blasphemous
power
,
crucifie
the
God-head
;
whereas
meek
yielding
to
the
actings
and
flowings
of
the
Spirit
in
others
,
says
there
must
be
much
of
the
Spirit
there
;
for
the
Spirit
cannot
but
love
the
Spirit
.
6.
Despairing
stoutly
of
mercy
and
the
power
of
grace
is
of
this
sort
;
when
Cain
,
Judas
,
and
others
defie
Omnipotency
and
infinite
mercy
to
save
them
,
and
spitefully
hate
the
influences
of
saving
grace
,
and
say
,
mercy
cannot
save
me
;
the
compleat
ransome
of
the
bloud
of
God
cannot
buy
me
from
the
second
death
:
To
this
we
may
reduce
a
lazie
despairing
;
what
if
I
be
never
saved
,
I
can
,
I
will
doe
no
more
?
The
people
are
bidden
return
;
nay
,
there
is
no
hope
(
say
they
,
)
Jer.
18.
12.
but
we
will
walk
after
our
own
devices
.
7.
There
is
here
,
the
fainter
reproaching
of
Omnipotency
,
as
if
God
were
weary
and
not
able
to
bring
back
the
captive
people
,
Isa.
40.
27
,
28.
Hence
the
Lord
must
prove
his
Omnipotency
by
that
rare
piece
the
curtain
of
Heaven
stretched
out
,
and
a
measuring
line
drawn
over
the
Earth
,
Isa.
51.
14
,
15.
Isa.
50.
2
,
2.
8.
There
is
a
proud
disputing
with
God
when
we
dare
give
in
a
bill
against
God
.
1.
Ah
,
he
takes
me
for
his
enemy
.
2.
He
hath
left
off
to
be
gracious
;
An
ungracious
God
is
no
God
.
O
the
pride
of
a
tempted
mind
that
dare
oppose
the
very
existence
of
God
.
3.
Some
say
,
God
hath
need
to
be
instructed
to
govern
the
world
better
,
otherwise
what
needed
that
be
said
by
Isa.
40.
13.
Who
hath
directed
the
Spirit
of
the
Lord
,
or
being
his
counsellour
,
hath
taught
him
?
Ver.
14.
With
whom
took
he
counsell
,
who
instructed
him
,
and
taught
him
in
the
path
of
judgement
,
and
taught
him
knowledge
,
and
shewed
him
the
way
of
understanding
?
Or
what
needs
that
Job
21.
22.
Shall
any
teach
God
knowledge
?
seeing
he
judgeth
things
that
are
high
.
What
a
God
is
an
unknowing
God
,
who
needs
a
lesson
from
the
creature
,
or
from
some
higher
God
?
and
then
who
taught
that
other
God
who
is
supposed
to
be
higher
then
the
most
high
?
what
a
carnal
mind
is
this
that
chaseth
the
Almighty
God
out
of
the
world
?
4.
What
doe
they
who
curse
the
day
,
the
stars
,
the
twilight
,
the
birth
?
as
Job
chap.
3.
A
gracious
heart
saith
,
let
the
Lord
be
the
Lord
,
and
closes
with
all
the
attributes
of
God
,
and
with
all
the
influences
of
Omnipotency
,
wisedome
,
goodness
,
and
justice
on
men
,
and
of
love
,
mercy
,
grace
,
bounty
,
forbearance
to
the
Saints
,
and
to
their
own
soul
;
this
is
to
sing
mercy
,
and
to
sing
judgement
:
whereas
its
a
note
of
Atheisme
to
wish
and
vote
out
of
the
world
God
,
his
attributes
,
and
all
the
acting
and
influences
of
mercy
,
justice
,
truth
,
grace
,
soveraignty
,
and
to
say
,
It
s
not
the
Lord
,
the
Lord
can
neither
doe
good
,
neither
can
be
doe
evil
,
Zeph.
1.
8.
So
would
we
beware
to
fight
with
the
Lord's
dispensations
of
grace
;
he
is
Lord
and
Soveraign
disposer
of
his
own
comforts
:
whether
we
look
upon
comforts
as
duties
commanded
,
2
Thes.
5.
17.
Jer.
31.
15.
or
as
a
reward
of
duties
from
the
Lord
,
Rom.
15.
4.
Psal.
27.
14.
2
Thes.
2.
16.
Isa.
66.
13
,
14.
he
is
the
Lord
of
all
influences
to
work
in
us
to
will
and
to
doe
,
and
Master
of
his
own
rewards
.
The
Lord
is
Master
of
his
own
love-visits
,
and
is
neither
debtor
to
the
man
Christ
,
nor
to
the
elect
Angels
;
yea
,
the
Lord
's
saving
influences
go
along
with
his
free
decree
of
Election
;
and
look
as
the
Lord
of
nature
preserves
the
speces
of
Roses
,
Deadness
and
desertion
may
be
on
one
way
,
and
much
of
God
in
other
actings
.
of
Vine-trees
,
though
this
or
that
individual
rose
or
vine-tree
may
wither
and
be
blasted
;
so
he
holds
on
the
work
of
believing
,
praying
,
of
hoping
,
and
persevering
to
the
end
;
though
there
may
be
a
miscarrying
in
this
or
that
particular
act
of
faith
,
and
some
deadness
in
praying
,
hic
&
nunc
.
And
as
in
a
great
work
of
a
water-mill
,
some
one
of
the
wheels
may
be
broken
,
and
yet
the
Mill
is
kept
a
going
,
and
the
Ship
still
under
sayl
,
though
some
instrument
,
or
other
be
wanting
and
laid
aside
for
a
while
:
So
when
there
is
a
withdrawing
of
feeling
of
a
presence
in
praying
,
as
Cantic.
5.
6.
I
called
him
,
but
he
answered
me
not
;
yet
influences
flow
in
another
duty
of
praising
,
ver.
10.
My
Beloved
is
white
and
ruddy
,
and
the
chief
among
ten
thousand
;
And
when
there
are
withdraw-drawings
of
God
,
as
touching
vigourousness
of
believing
,
Why
art
thou
disquieted
,
O
my
soul
?
&c.
yet
are
there
very
large
outlettings
of
God
in
love-sickness
and
strong
desires
after
the
Lord
,
Psal.
42.
2.
My
soul
thirsteth
for
God
,
for
the
living
God
.
So
is
it
that
some
River
which
floweth
a
far
other
way
,
in
a
new
cutted
out
Channel
,
the
former
being
dried
up
.
So
the
bloud
runs
in
another
vein
,
and
still
furnisheth
strength
to
the
body
:
nor
is
there
cause
to
complain
,
as
if
all
strength
were
gone
;
for
when
the
afflicted
man
eats
ashes
for
bread
,
and
drinks
tears
,
&
the
heart
is
withered
as
grass
,
and
the
mans
bones
are
burnt
as
an
hearth
,
Psal.
102.
the
flood
breaks
out
in
another
corner
.
Ver.
12.
But
thou
,
O
Lord
,
shalt
endure
for
ever
;
and
thy
remembrance
unto
all
generations
.
V.
19.
He
looks
down
from
Heaven
.
20.
To
hear
the
groaning
of
the
Prisoner
:
to
loose
them
that
are
appointed
for
death
.
There
is
some
spiritual
compensation
in
the
Lord
's
forbidding
the
wind
to
blow
in
one
earth
,
when
it
strongly
blows
in
another
.
Some
deadned
deserted
ones
are
much
meekned
and
made
to
speak
out
of
the
dust
,
and
fed
and
fatned
also
with
hunger
;
yea
,
if
it
were
but
lying
at
the
gate
of
Christ
and
knocking
,
though
no
answer
at
all
be
returned
,
it
hath
much
of
Christ
in
it
,
in
other
considerations
;
deadness
may
be
on
,
and
want
of
holy
vigorous
acting
of
faith
,
and
yet
spiritual
complainings
;
yea
and
with
the
complainings
fervent
praying
,
Psal.
119.
25.
My
soul
cleaveth
unto
the
dust
:
quicken
thou
me
according
to
thy
word
.
Ver.
28.
My
soul
melteth
for
heaviness
,
strengthen
me
according
to
thy
word
.
Ye
would
judge
righteously
of
the
Lord
,
and
see
whether
or
no
ye
complain
without
cause
;
for
though
there
be
fainting
,
yet
there
is
hoping
,
Psal.
119.
81.
My
soul
fainteth
for
thy
salvation
,
but
I
hope
in
thy
word
.
Some
children
are
always
malecontent
and
still
weeping
,
nothing
in
the
house
can
please
them
:
it
s
the
fault
of
some
greedy
wretches
,
who
have
abundance
,
and
yet
still
complain
of
want
.
It
were
good
to
turn
our
censuring
of
the
Lord's
providence
into
complaining
of
our
own
evil
hearts
,
it
follows
humble
and
diligent
obedience
,
that
hath
sweetness
of
submission
,
Psal.
119.
165.
Great
peace
have
they
that
keep
thy
Law
and
nothing
shall
offend
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
impegit
offendit
pede
.
or
(
as
the
word
is
)
stumble
their
feet
There
is
a
heart-covenanting
with
God
,
when
the
man
saith
,
God
shall
doe
nothing
that
shall
stumble
me
;
his
killing
of
me
,
his
casting
me
out
of
his
presence
,
into
hell
shall
not
offend
me
,
Job
1.
22.
2
Sam.
16.
10.
The
man
Christ
could
be
broken
or
offended
at
nothing
,
whether
the
traytor
sell
him
,
or
the
disciples
forsake
him
,
or
the
Jews
apprehend
him
,
or
the
souldiers
spit
on
his
face
,
or
Pilate
condemn
him
,
or
the
people
nod
the
head
,
shoot
out
the
lip
,
and
mock
him
;
there
is
nothing
can
break
Christ
,
but
the
Scriptures
must
be
fulfilled
in
Christ's
sufferings
.
If
the
Lord
slay
Aaron's
sons
,
Aaron
holds
his
peace
.
Let
me
be
rained
upon
with
showres
of
influences
from
Heaven
,
or
let
my
fleece
be
dry
,
and
let
me
be
a
bottle
in
the
smoke
,
yet
there
is
no
unrighteousness
with
God
,
and
in
him
is
no
darkness
.
Ah
,
I
am
dead
,
but
the
Lord
guides
well
;
ah
he
is
a
Lion
to
me
,
and
a
Leopard
;
but
the
Lord
is
good
to
the
soul
that
waits
for
him
.
The
man
that
stumbles
least
at
the
sins
of
others
and
their
falls
,
is
the
man
nearest
to
God's
heart
.
Psal.
18.
18.
They
prevented
me
in
the
day
of
my
calamity
.
They
wronged
me
,
ver.
25.
But
I
kept
my self
from
my
iniquity
:
and
what
can
ye
say
against
his
withdrawings
,
will
ye
make
it
a
quarrel
that
he
hides
his
face
?
there
is
a
deep
of
soveraignty
between
the
Lord
's
withdrawing
from
Hezekiah
,
and
Hezekiah's
pride
.
God
hardens
Pharaoh's
heart
,
and
Pharaoh
hardens
his
own
heart
,
Joshua
11.
19
,
20.
Isaiah
57.
17.
Psalm
81.
11
,
12.
Qu.
But
what
shall
be
done
under
deadness
?
Ans.
1.
If
there
be
any
life
,
life
helps
life
;
the
one
part
of
the
worm
acts
upon
the
other
to
bring
forth
a
motion
of
life
.
2.
Ye
have
no
more
reason
to
chide
him
for
blasting
your
heart
with
withering
,
then
that
the
Lord
sends
a
wind
upon
the
Rose
,
and
dries
it
up
,
and
the
grace
of
it
is
gone
.
3.
Meddle
not
with
his
part
but
complain
of
your
part
;
let
his
soveraignty
alone
and
confess
your
own
guiltiness
;
Isa.
64.
6
,
8.
there
is
a
confession
of
our
sin
.
But
we
are
all
as
an
unclean
thing
,
and
all
our
righteousnesses
are
as
filthy
rags
;
and
withal
an
acknowledgment
of
his
Soveraignty
,
we
are
the
clay
and
thou
our
potter
.
4.
When
the
Lord
withdraws
,
seek
again
and
again
,
be
sick
after
him
,
Cant.
3.
1
,
2
,
3.
Cant.
7.
6
,
7
,
8.
Joh.
20.
1
,
2
,
3
,
13.
and
know
that
Christ
is
never
so
absent
,
but
there
may
be
also
much
cause
of
praising
and
humble
blessing
God
,
if
there
be
love-sickness
for
him
,
hunger
after
him
,
and
a
spiritual
missing
of
him
,
as
there
is
reason
to
complain
of
the
withdrawing
of
his
influences
;
For
Cant.
3.
when
Christ
is
absent
,
he
is
not
absent
;
the
soul
is
shined
upon
when
the
soul
is
overclouded
,
Christs
absence
is
sometimes
as
good
as
his
presence
.
for
it
is
noon-day
at
mid-night
;
he
is
absent
as
to
feeling
,
as
to
finding
,
and
quiet
enjoying
.
I
sought
him
,
but
I
found
him
not
;
and
again
,
I
sought
,
him
,
but
I
found
him
not
:
but
he
is
strongly
present
and
shining
,
as
to
influences
of
grace
.
1.
In
painful
seeking
in
the
bed
by
night
,
Cantic
.
chap.
3.
ver.
1.
2.
In
and
about
the
broad
streets
and
ways
,
v.
2.
3.
In
using
publick
means
;
watch-men
,
saw
ye
him
?
v.
3.
4.
In
using
other
means
in
private
.
I
went
a
little
further
.
5.
In
holy
missing
.
I
found
him
not
,
v.
1.
I
found
him
not
,
v.
2.
In
holy
finding
,
v.
4.
I
found
him
.
6.
And
all
the
while
his
presence
is
mighty
in
the
soul-love
to
him
.
I
sought
him
whom
my
soul
loved
,
four
times
expressed
,
v.
1.
v.
2.
v.
3.
v.
4.
so
that
the
gleaning
is
better
then
the
full
harvest
,
the
mid-night
absence
hath
as
many
sweet
priviledges
as
the
noon
days
presence
.
A
sinners
seeking
,
loving
,
and
longing
and
languishing
after
lost
Christ
is
Heaven
upon
Earth
;
his
pawns
he
leaves
behind
him
are
rich
and
sweet
;
nor
can
one
be
out
of
Heaven
in
a
better
desertion
then
missing
and
seeking
the
face
of
Jacob's
God
,
Psal.
24.
6.
Psal.
27.
8.
Jer.
50.
4.
so
groundless
often
is
our
complaining
that
we
want
Christ
,
that
Christ
guides
and
tutors
us
badly
,
that
he
mis-guides
rather
.
Ah
,
how
sinfully
querulous
are
we
?
he
does
all
things
well
,
his
absence
is
presence
,
his
frownings
sweet
and
profitable
.
Yet
is
not
this
spoken
to
cool
our
fervour
of
seeking
when
we
misse
him
,
and
find
him
not
,
but
rather
we
are
to
go
on
;
not
to
say
any
thing
of
Law-smiting
and
of
Law-firings
of
the
soul
under
apprehended
wrath
,
especially
that
which
hath
Gospel-hope
,
and
Gospel-sickness
after
Christ
conjoyned
with
them
;
We
are
not
to
strive
with
the
Law
.
Rom.
7.
The
Law
slew
me
.
The
Law
kills
no
man
who
is
under
Christ
out
of
hand
,
yea
to
such
as
are
under
grace
somewhat
of
the
Gospel-heaven
cleaves
to
the
Law-hell
.
It
s
a
miracle
how
some
are
burnt
with
the
Law
,
slain
with
the
terrors
of
God
,
wounded
with
the
arrows
of
the
Almighty
,
and
yet
are
green
in
the
surnace
;
as
Job
c.
6.
c.
7.
20.
I
have
sinned
,
what
shall
I
doe
to
thee
,
O
thou
preserver
of
men
?
Ver.
21.
Why
dost
thou
not
pardon
my
transgression
,
and
take
away
my
iniquity
?
To
strive
with
the
Law
were
to
strive
with
God
;
so
do
Divels
and
reprobates
for
eternity
wrestle
with
the
Law-justice
and
the
Law-curse
:
grace
teacheth
meek
assenting
to
the
Law
as
good
and
spiritual
;
neither
Christ
nor
any
of
his
live
at
ods
and
variance
with
the
Law
.
Indeed
to
the
Saints
the
Law
is
,
as
they
say
of
Elements
,
They
exist
not
in
their
purity
but
with
some
mixture
;
For
the
Law
to
believers
is
managed
by
Christ
,
and
in
his
hands
made
use
of
for
saving
ends
,
even
when
the
believer
is
in
the
Law-furnace
;
nor
is
there
any
who
could
guide
&
make
so
good
use
of
the
Law
as
Jesus
Christ
.
Some
there
are
,
that
one
nights
waking
under
the
terrors
of
the
Law
would
make
an
end
of
them
,
if
invisible
Gospel
strength
were
not
furnished
to
them
;
and
here
there
must
be
a
mixture
of
Law-influences
,
and
of
Gospel
impressions
of
Christ
upon
the
spirit
.
It
speaks
much
grace
in
Josiah
,
2
Kings
22.
19.
to
feel
and
suffer
,
with
softness
and
tenderness
of
a
meekned
and
a
tamed
heart
,
the
smart
and
pain
of
the
influences
of
the
threatning
Law
.
And
its
prevalency
of
grace
for
Hezekiah
,
Isa.
39.
to
stoop
to
the
like
and
to
say
,
good
is
the
word
of
the
Lord
,
even
the
word
of
a
curse
,
Deut.
28.
of
threatning
the
saddest
evils
:
as
to
kick
like
a
fatted
horse
and
to
spurn
at
such
impressions
of
wrath
born
in
upon
the
conscience
in
Pharaoh
,
Exod.
10.
28.
in
Achab
,
1
Kings
22.
26.
in
the
Priests
,
Prophets
,
and
People
,
Jer.
26.
8.
of
the
chief
Priests
and
Pharisees
,
Matth.
21.
45
,
46.
does
proclaim
much
gracelesness
of
an
undanted
and
unplowed
heart
:
where
there
is
any
ingredient
of
Gospel-grace
,
there
is
a
coming
down
and
a
stooping
to
the
influences
of
God
,
of
what
kind
soever
,
Sometime
we
may
pray
against
the
decree
of
God
,
but
it
s
never
lawful
to
resist
his
commanding
will
.
yea
and
generally
a
gracious
spirit
dare
no
more
resist
and
pray
against
the
Lord's
will
of
pleasure
or
purpose
in
its
event
,
then
against
any
part
of
the
revealed
will
of
God
or
the
will
of
precept
,
either
Law
or
Gospel
.
The
disciples
were
to
watch
and
pray
against
the
decreed
and
prophecied
scattering
of
the
flock
,
and
their
fleeing
and
forsaking
of
Christ
,
Matth.
26.
31
,
32
,
38
,
41.
but
there
can
no
case
be
given
,
in
which
we
may
resist
the
approving
will
of
God
in
his
word
;
that
then
must
be
a
sweet
conformity
with
God
,
when
the
heart
sweetly
closes
with
impressions
of
rebukes
,
threatnings
,
convictions
,
and
influences
of
Evangelick
commands
.
It
s
good
earth
that
easily
yields
and
cedes
to
the
breakings
and
tillings
made
by
the
Plough
;
It
s
good
to
answer
every
impression
of
his
word
.
let
the
word
act
as
the
Lord
will
,
in
all
its
kinds
,
and
the
soul
says
amen
:
but
the
ground
that
breaks
the
Irons
of
the
tilling
Plough
is
convinced
to
be
rocky
and
barren
:
every
string
of
the
harp
beaten
on
by
the
hand
of
the
Musician
,
gives
a
resound
like
it self
;
a
Bell
of
silver
hath
an
other
sort
of
excellent
sound
then
a
Bell
of
Brass
or
Iron
:
the
gracious
heart
answers
to
every
letter
and
impression
of
the
word
,
to
the
promise
with
faith
,
to
the
precept
with
pliableness
of
obedience
,
to
the
threatning
with
softness
and
godly
trembling
;
for
all
the
Word
and
Law
and
the
several
parts
thereof
are
written
and
engraven
in
the
heart
;
and
the
gracious
heart
is
a
double
or
a
second
copy
of
the
Old
and
New
Testament
.
So
Achab
on
the
contrary
meets
every
word
from
Micaiah
with
hatred
,
and
there
is
a
resound
and
an
echo
of
hatred
and
persecution
which
in
the
Pharisees
meets
the
words
of
rebuke
in
Christ's
mouth
,
and
bitterness
in
Herod
resounds
when
John
Baptist
does
rebuke
his
incest
,
and
adultery
.
Take
it
for
a
sad
condition
when
there
is
a
practical
contrariety
and
hatred
betwixt
the
heart
and
the
word
of
the
Lord
;
a
heart
loathing
of
the
word
and
a
rejecting
thereof
is
dreadful
;
whereas
the
esteeming
of
the
word
sweeter
then
the
honey
or
the
honey
comb
,
more
then
thousands
of
silver
and
gold
,
the
mans
treasure
,
his
heritage
,
his
souls
delight
and
love
night
and
day
,
his
work
,
meditation
,
study
,
wisedom
,
do
proclaim
much
of
the
new
creation
;
the
word
being
the
seed
of
the
new
birth
,
1
Pet.
1.
23.
The
new-birth
.
and
new
creations
must
love
the
mother
seed
,
it
s
own
native
beginning
,
as
the
streams
are
of
the
same
nature
and
likeness
with
the
fountain
:
the
Word
tries
all
mens
hearts
,
see
Joh.
7.
40
,
41
,
42
,
43
,
44
,
45
,
46.
Luk.
4.
21
,
22
,
23
,
24
,
25
,
28
,
29.
Acts
2.
12
,
13
,
37
,
38
,
39.
Acts
7.
54
,
55
,
&c.
Acts
13.
38
,
42
,
43
,
44
,
45
,
46.
Acts
14.
1
,
2
,
3
,
4
,
5
,
&c.
Acts
17.
34
,
35
,
36.
Some
believe
,
some
mock
,
the
natural
man
cannot
close
with
the
word
.
We
may
weep
over
our
own
dry
hearts
,
when
we
want
influences
,
but
we
cannot
weep
against
the
Lord
because
he
gives
not
these
influences
.
Now
Christ
is
given
as
a
Leader
and
Commander
to
the
people
,
Isa.
55.
4.
charge
him
not
as
a
misleading
and
a
rash
guide
because
he
carries
you
through
a
wildernesse
where
there
is
neither
flood
nor
fountain
on
the
Earth
,
nor
dew
or
rain
from
Heaven
;
you
are
withered
and
no
influences
come
from
him
,
let
faith
complain
of
the
barrenness
of
the
Earth
but
justifie
the
driness
of
the
clouds
:
it
s
the
wisedom
of
God
that
teacheth
the
believer
to
weep
because
he
wants
rain
and
moistness
and
is
sinfully
dry
;
and
yet
to
submit
to
him
who
denies
rain
,
and
dew
;
for
he
gives
not
,
here
upon
just
grounds
and
holily
;
I
want
,
deservedly
for
my
just
demerit
.
Part.
II
CHAP.
I.
1.
God
acts
upon
the
creature
first
,
and
not
the
creature
first
upon
God
.
2.
The
Lord's
dominion
of
influences
on
free
will
.
3.
Nor
are
we
to
be
idle
and
sleep
,
because
the
Lord
is
Master
of
his
own
influences
.
4.
The
Lord
commands
not
us
to
have
,
or
want
influences
.
5.
Influences
are
not
our
warrant
to
act
,
but
the
efficient
cause
thereof
.
HItherto
much
hath
been
said
of
the
Soveraignty
of
the
Lord
in
divine
influences
.
Now
are
we
to
speak
of
the
way
of
getting
these
influences
,
and
of
the
necessity
of
them
,
and
how
we
may
fetch
the
wind
.
1.
By
natural
actings
.
2.
By
supernatural
actings
;
by
the
word
and
promise
.
3.
By
the
efficient
causes
of
influences
,
especially
by
the
Spirit
.
Hence
the
division
of
influences
.
1.
By
the
infused
habit
of
grace
.
2.
By
spiritual
dispositions
.
In
all
which
our
faith
,
praying
,
using
of
grace
,
have
their
several
influences
.
What
we
may
doe
to
fetch
heavenly
influences
from
God
,
is
above
my
reach
to
determine
:
only
let
these
Propositions
be
considered
.
Prop.
1.
God
by
order
of
nature
first
acts
upon
the
creature
,
and
gives
his
stirring
up
influence
to
it
.
We
cannot
,
in
genere
causae
physicae
,
first
breath
upon
God
;
he
prevenes
the
Sun
,
and
the
Sun
riseth
or
riseth
not
,
as
the
Lord
pleaseth
to
act
upon
it
;
but
no
second
causes
do
prevene
the
first
or
universal
cause
:
the
Sun
and
Heaven
do
act
first
upon
the
Rose
,
but
the
Rose
doth
not
first
act
upon
the
Sun
and
Heaven
;
Job
37.
7.
He
sealeth
up
the
hand
of
every
man
that
all
men
may
know
his
works
,
&c.
By
the
breath
of
God
frost
is
given
;
this
shows
that
the
host
of
creatures
in
Heaven
and
in
Earth
,
and
the
Sea
are
all
dead
passive
sleepy
cyphers
and
can
do
nothing
,
if
the
Lord
do
not
stir
them
.
God
must
be
Father
,
Lord
,
and
Author
of
all
created
actings
,
and
faith
would
without
carefulness
or
unbelief
commit
all
to
so
wise
a
Steersman
;
though
(
Phil.
4.
6.
)
the
Sea
shall
drown
me
,
the
Fire
consume
me
,
the
Air
suffocate
me
;
yet
I
desire
to
hear
and
obey
that
,
Be
careful
in
nothing
,
but
pray
,
Matth.
6.
I
shall
perish
for
want
,
ver.
25.
We
are
to
meet
all
conditions
of
life
with
closing
with
his
holy
dispensation
.
Take
no
thought
.
They
will
kill
me
,
if
I
confess
Christ
;
Fear
not
,
Matth.
10.
28
,
29.
your
Father
cares
for
two
sparrows
and
for
every
hair
of
your
head
.
O
but
the
Ship
I
am
in
is
a
sinking
.
Matth.
8.
26.
Why
are
ye
fearful
?
waken
Christ
by
praying
;
ah
,
my
little
daughter
is
dead
,
Fear
not
,
only
believe
,
Mark
5.
36.
ah
they
shall
deliver
us
to
synagogues
and
prisons
,
and
bring
us
before
Kings
,
and
all
men
shall
hate
us
for
Christ's
sake
.
True
:
But
there
shall
not
one
hair
of
your
head
perish
;
Luke
21.
12
,
17.
it
s
but
our
unbelief
which
sees
God
suffering
all
to
roll
and
reel
as
Fortune
,
Nature
,
and
Devils
will
,
which
makes
us
sinfully
care
;
For
the
Lord
and
Father
of
Christ
cannot
vace
,
and
Christ's
not
working
is
contrary
to
John
5.
17.
but
all
are
in
a
good
hand
.
Obj.
But
Heman
saith
,
Psal.
88.
13.
In
the
morning
shall
my
prayer
prevent
thee
,
So
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
piel
,
antecessit
,
antevert
it
,
praeoccupavit
,
anticipavit
;
it
s
to
go
before
in
time
,
in
earliness
,
Psal.
119.
148.
Mine
eyes
prevent
the
night
watch
.
Deut.
23.
4.
The
Amalekites
prevented
you
not
with
bread
;
it
s
to
go
before
in
place
,
Psal.
68.
26.
The
singers
went
before
;
its
strange
that
any
prayer
could
prevent
God
.
Ans.
Not
properly
,
he
saith
himself
,
JOb
41.
11.
Who
hath
prevented
me
(
the
same
word
)
that
I
should
repay
him
?
then
our
preventing
of
God
should
lay
some
debt
upon
God
,
which
is
unpossible
;
and
as
Paul
observes
,
Rom.
11.
35.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
who
gave
him
first
?
Therefore
1.
He
speaks
Psal.
88.
of
God
after
the
manner
of
men
,
as
if
Heman
,
in
a
manner
,
were
more
early
up
in
the
morning
to
pray
then
the
Lord
were
ready
to
hear
;
the
contrary
whereof
is
true
;
as
if
Heman's
early
praying
wakened
God
,
Psal.
44.
23.
Awake
,
why
sleepest
thou
?
2.
There
is
a
preventing
of
God
as
a
Deliverer
and
a
Comforter
;
Now
we
cannot
prevent
God
.
God's
order
is
,
that
our
praying
makes
an
impulsion
and
stirring
on
the
Lord
first
,
and
then
he
delivers
and
comforts
,
Psal.
24.
6.
Psal.
18.
6
,
7
,
&
16.
and
so
in
order
to
comfort
and
deliverance
in
genere
mediorum
moralium
prayer
wakens
Heaven
and
puts
the
Lord
a
working
;
but
as
touching
the
order
of
real
and
physical
actings
,
the
Lord
prevents
us
:
the
string
of
the
Harp
or
Viol
is
not
said
to
touch
the
hand
of
the
Musician
,
but
the
Musician's
hand
toucheth
the
string
,
hence
is
Musick
.
Nor
does
the
Axe
stir
and
lift
up
the
arm
of
the
Carpenter
,
but
the
Carpenter's
arm
lifts
up
the
Axe
:
therefore
they
who
teach
that
our
prayer
and
the
actings
of
our
free
will
can
,
and
may
prevent
grace
,
in
place
of
preventing
grace
,
give
us
nature
and
the
creature
preventing
God
:
we
read
of
the
Father
drawing
us
,
and
the
Son
with
the
odour
of
his
ointments
drawing
sinners
;
but
to
teach
that
nature
prevents
grace
is
to
say
we
are
before
and
above
God
:
whereas
the
Rose
warms
not
the
Sun
,
but
the
Sun
warms
and
nourishes
the
Rose
;
and
the
corn
and
herbs
do
not
refresh
the
Heaven
and
the
Clouds
,
but
Heaven
and
Clouds
nourish
and
refresh
the
corn
and
grass
;
and
it
must
be
untoward
and
froward
divinity
that
the
sick
man
heals
the
Physician
.
It
is
the
grace
(
to
speak
so
)
of
the
Lord
's
free
grace
that
the
Lord
prevents
us
,
not
we
him
;
its
impossible
that
nature
can
prevent
grace
.
Prop.
2.
Though
the
Lord's
promise
and
his
free
decree
hath
tyed
himself
(
in
a
manner
)
to
be
prevented
by
a
moral
cause
;
The
Lord
strongly
bows
free
will
.
yet
that
moral
cause
even
the
praying
man
stirs
not
until
God
first
prevent
him
to
pray
.
Hence
the
Lord
moves
and
wheels
about
the
heart
and
will
of
the
man
,
who
is
most
free
and
most
absolute
among
all
the
sons
of
men
,
even
the
King
,
Prov.
21.
1.
and
that
not
if
the
King
will
and
say
amen
with
his
prior
or
former
or
collateral
consent
,
but
whithersoever
Jehovah
will
.
Hence
our
prayers
that
God
would
incline
our
hearts
to
his
testimonies
,
Psal.
119.
36.
Not
incline
the
heart
to
any
evil
thing
,
Psal.
141.
4.
Vnite
the
heart
to
fear
his
name
,
Psal.
86.
11.
So
Jacob
prays
the
Lord
would
give
his
sons
favour
in
the
eyes
of
the
Governour
of
Egypt
a
Heathen
man
as
to
him
:
(
Esther
and
her
maids
pray
for
grace
in
the
eyes
of
Ahasuerus
,
)
see
Gen.
43.
14.
The
Lord
Almighty
give
you
mercy
before
the
man
.
If
God
could
not
indecliuably
bow
the
will
to
his
own
way
,
side
,
or
end
,
(
be
it
by
antecedent
predetermination
or
what
way
else
you
shall
call
it
,
so
the
Lord
be
the
more
Master
of
willing
and
nilling
then
the
creature
)
but
in
so
doing
he
should
destroy
free
will
;
we
should
in
all
such
petitions
pray
for
the
destroying
of
free
will
,
where
sure
,
we
pray
for
perfecting
and
the
sanctified
bowing
of
free
will
to
obey
God
.
2.
If
the
dominion
of
free
acts
remain
strongly
in
the
creatures
power
,
we
must
in
these
suits
(
incline
my
heart
unto
thy
testimonies
)
(
lead
us
not
into
temptation
)
pray
the
Lord
for
that
which
is
not
in
his
power
to
give
.
3.
If
God
do
carry
free
will
whithersoever
he
pleaseth
,
then
we
must
not
defer
the
only
praise
of
our
obedience
,
and
of
our
victory
over
temptations
,
to
the
grace
of
God
,
but
to
free
will
which
made
the
discriminating
difference
.
1.
Hence
we
are
to
commit
our
free
will
to
the
Lord's
dominion
of
grace
,
and
not
to
believe
that
such
a
tottering
Goddesse
as
free
will
which
hath
lost
and
destroyed
Angels
and
the
first
man
Adam
,
can
guide
well
enough
;
Yea
,
2.
we
are
to
bless
the
Lord
for
that
impotency
(
if
so
it
may
be
called
)
that
the
soveraign
Lord's
heavenly
influences
are
not
in
the
creatures
coffers
,
to
be
husbanded
by
the
creature
;
how
false
is
it
that
Christ
hath
bought
free
will
to
himself
.
3.
How
sweet
is
it
that
our
head
Christ
,
and
we
in
him
are
more
masters
of
mens
hatred
and
favour
,
then
they
are
themselves
,
Prov.
3.
1
,
4.
Psal.
106.
46.
for
would
enemies
and
haters
shew
us
favour
and
love
,
if
they
were
absolute
Masters
and
Lords
of
their
own
hatred
and
love
?
not
at
all
;
we
must
thank
and
blesse
an
higher
hand
then
such
men
.
4.
Should
we
pray
more
,
we
should
be
more
rained
upon
in
our
withered
condition
,
by
showrs
of
influences
of
grace
.
Object
.
By
your
way
we
cannot
pray
for
influences
,
except
the
Lord
bestow
on
us
other
foregoing
influences
.
Answ.
What
follows
but
that
we
are
to
pray
that
we
may
pray
,
We
are
to
pray
for
our
own
prayers
.
and
that
we
are
to
pray
for
our
own
prayers
that
they
may
be
steeled
with
faith
and
strength
of
grace
;
And
David
prays
for
his
own
prayers
,
Psal.
5.
2.
Psal.
28.
2.
Psal.
88.
2.
Psal.
141.
2.
2.
Would
the
Objector
relish
prayers
without
influences
of
grace
?
can
nature
pray
in
the
holy
Ghost
?
can
Christ
intercede
for
the
accepting
of
natures
work
?
Prop.
3.
Because
God
only
is
Lord
and
Master
of
free-will
and
of
the
actings
of
all
creatures
,
There
is
no
warrant
for
us
not
to
act
,
because
God
is
Lord
of
our
actings
.
we
are
not
to
be
idle
,
and
upon
that
account
to
act
nothing
;
for
then
should
not
the
husband-man
plow
,
sow
,
and
labour
;
for
God
only
is
Lord
and
Master
of
the
actings
of
the
husband-man
;
and
without
the
influences
and
blessing
from
on
high
,
the
husband-mans
labours
from
the
beginning
of
the
year
to
the
end
,
were
no
better
then
to
plant
Vine-trees
in
the
bottom
of
the
river
Euphrates
,
or
to
sow
Barley
or
Wheat
in
the
Ocean
sea
.
And
so
should
the
Sea-man
never
sayl
;
for
God
only
can
create
winds
and
tide
,
and
God
only
is
Master
of
the
ebbing
and
flowing
of
the
Sea
,
and
of
sayling
,
and
of
right
steering
of
the
Vessel
;
for
since
the
Lord
declares
not
his
mind
on
the
contrary
,
by
forbidding
men
to
pray
,
How
we
are
to
doe
,
though
God
only
work
in
us
to
doe
.
and
others
to
plow
and
sayl
.
2.
Since
the
Lord
offers
no
positive
violence
to
hinder
these
actings
;
And
3.
because
he
commandeth
us
to
doe
them
,
it
becomes
us
to
set
to
work
,
and
to
act
with
and
under
him
,
and
to
commit
the
event
and
blessing
to
him
.
Indeed
,
if
the
Lord
were
so
Lord
of
our
actings
,
as
he
did
all
and
whole
the
work
,
and
we
did
act
nothing
at
all
in
praying
,
yea
and
in
plowing
,
but
were
meer
dead
and
useless
patients
,
as
Libertines
dream
,
something
might
follow
to
justifie
our
idleness
;
but
our
corruption
following
Satan
teacheth
us
either
to
sacrifice
to
our
own
net
,
and
say
vainly
,
either
we
doe
all
,
and
God
does
nothing
,
and
so
we
darken
his
glory
who
works
all
our
works
in
us
,
and
for
us
,
or
then
we
say
on
the
other
extreme
we
doe
nothing
,
and
God
does
all
;
and
therefore
must
we
say
let
God
pray
,
labour
the
earth
,
trade
and
sayl
,
and
put
our
hand
in
our
bosome
and
sleep
?
but
the
former
is
sacriledge
and
idolatry
,
and
robs
the
Lord
of
his
glory
,
and
the
latter
is
proclaimed
disobedience
;
Yea
,
and
whether
the
influence
of
God
antecedently
master
the
creatures
actings
,
or
we
joyntly
and
collaterally
be
mastered
and
determined
by
the
creature
,
we
are
in
both
cases
to
act
and
doe
what
is
good
,
and
are
not
to
make
God's
influence
our
rule
of
doing
,
or
not
doing
.
Prop.
4.
Hence
to
have
,
or
not
to
have
the
influence
of
God
,
is
not
commanded
in
the
Word
nor
have
we
any
physical
power
over
the
Lord's
acts
of
Omnipotency
;
for
we
do
not
formally
love
God
and
keep
his
Commandments
,
in
a
way
commendable
(
if
we
speak
of
the
moral
cause
of
obedience
)
because
he
works
in
us
both
to
will
and
to
doe
,
but
because
he
hath
commanded
us
to
love
him
,
and
to
keep
his
Commandments
,
John
14.
15.
Psal.
119.
4
,
5
,
6.
Hence
1.
The
Libertine
is
blasphemously
wide
,
the
creature
can
doe
(
says
he
)
nothing
good
or
evil
,
God
worketh
all
sin
,
all
obedience
immediately
in
us
;
it
s
in
vain
to
read
,
pray
,
hear
the
word
,
meditate
,
confer
,
or
go
about
works
of
reforming
abuses
in
religion
,
because
all
these
are
to
no
purpose
,
without
the
spirit
.
2.
We
are
not
to
do
any
thing
,
because
God
in
his
word
hath
commanded
us
to
doe
it
,
The
Word
is
the
rule
of
doing
,
the
Spirit
the
real
efficient
cause
.
but
because
the
Spirit
immediately
acts
in
us
to
doe
,
and
immediate
impulsion
of
the
Spirit
is
now
instead
of
the
Law
and
of
the
word
of
God
,
either
written
or
preached
;
but
this
is
a
wicked
confounding
of
the
efficient
real
cause
and
the
strength
of
which
we
obey
,
with
the
objective
cause
and
morally
directing
,
commanding
and
perswading
rule
according
to
which
we
are
to
regulate
and
order
our
obedience
;
yea
,
and
children
can
contradict
this
who
know
that
the
Mason
who
imploys
his
strength
to
build
,
must
be
differenced
from
the
Masons
Rule
and
the
Art
,
plummet
and
line
according
to
which
he
works
:
for
otherwise
it
s
all
one
as
to
say
the
power
or
faculty
visive
of
seeing
were
light
were
colours
that
are
seen
,
and
the
souldiers
force
and
strength
of
apprehending
a
man
,
and
Law
and
justice
according
to
which
they
do
it
,
were
all
one
:
a
gracious
soul
doth
all
acts
of
obedience
upon
the
account
of
a
command
of
God
,
and
fetcheth
his
moral
and
godly
delight
from
the
command
of
God
:
the
facility
and
strength
of
doing
is
indeed
from
the
Spirit
,
for
whose
help
he
desires
to
be
thankful
and
to
whom
he
desires
to
give
all
the
praise
and
glory
.
2.
It
s
a
false
Spirit
which
is
so
contrary
to
the
word
of
precept
and
command
.
3.
It
s
fit
to
subscribe
to
that
,
Psal.
127.
1.
Except
the
Lord
build
the
house
,
they
build
in
vain
that
build
;
except
the
Lord
watch
the
City
,
the
watchman
waketh
but
in
vain
.
1
Cor.
3.
7.
So
then
neither
is
he
that
planteth
,
nor
he
that
watereth
any
thing
but
God
that
giveth
increase
.
But
the
holy
Ghost
never
dreamed
of
such
an
inference
,
therefore
let
builders
,
watchmen
and
Ministers
of
the
Gospel
go
to
bed
and
sleep
,
for
God
,
he
alone
shall
build
Cities
and
Houses
,
and
watch
over
men
and
all
societies
,
and
bring
all
souls
to
Christ
;
yea
,
he
hath
commanded
us
to
act
and
to
help
the
Lord
(
so
he
speaketh
,
Judges
5.
23.
1
Cor.
3.
9.
1
Cor.
4.
1.
and
it
hath
a
real
truth
,
though
he
needs
no
help
from
the
creature
)
and
we
are
for
his
holy
commands
sake
to
act
,
and
to
eye
and
trust
in
him
who
in
all
the
acts
of
nature
,
and
oeconomy
and
art
leads
the
way
,
and
in
all
the
acts
of
grace
;
yea
,
we
are
to
rejoyce
that
the
Lord
Jesus
is
Master
of
work
and
only
Steersman
.
CHAP.
II.
1.
What
the
natural
man
can
doe
to
get
influences
;
the
natural
man
can
doe
more
then
he
does
,
and
can
exercise
the
natural
powers
to
come
within
the
bosome
of
the
net
,
though
he
cannot
hale
himself
to
land
.
2.
How
the
Lord
can
command
the
naturally
blind
to
see
and
believe
.
3.
How
sin
original
deserves
eternal
wrath
.
4.
It
s
such
a
sin
in
infants
.
5.
The
want
of
original
righteousnesse
and
a
power
of
believing
is
a
sin
in
us
.
5.
How
the
Lord
commands
impotent
men
.
THe
greater
doubt
is
how
the
Lord
can
command
supernatural
acts
to
a
man
drowned
in
nature
:
How
the
Lord
can
lay
by
a
command
,
supernatural
duties
on
men
impotent
and
dead
in
sin
.
but
it
s
not
here
as
when
a
Tyrant
commands
a
child
to
wheel
about
the
first
heaven
,
else
he
shall
kill
him
:
for
the
so
moving
of
the
heaven
is
neither
a
moral
duty
,
nor
was
it
ever
a
duty
compassible
by
the
physical
power
of
the
arm
of
a
child
or
a
strong
man
.
But
the
main
intent
of
our
Lord
in
laying
on
supernatural
commands
upon
man
unable
to
believe
,
is
that
men
may
know
what
they
can
pay
,
and
what
they
owe
and
can
never
pay
,
but
not
of
their
own
pay
the
debt
of
faith
:
the
precept
is
not
unrational
where
the
end
is
rational
.
2.
Not
that
the
natural
man
may
satisfie
,
but
that
he
may
come
and
compone
,
and
acquiesce
to
a
friendly
Gospel
treaty
;
for
nothing
heightneth
the
price
and
worth
of
Christ
more
in
the
shining
of
free
grace
,
nothing
kills
and
renders
self-condemned
the
man
more
then
a
seen
necessity
of
forgiving
love
;
yea
,
the
reading
of
the
writ
of
the
Law-debt
with
tears
,
when
this
is
holden
out
to
us
(
the
Lord
gave
a
bill
of
grace
to
those
who
had
nothing
to
pay
and
he
forgave
them
frankly
)
is
a
strongly
convincing
dispensation
.
2.
Something
which
is
really
little
or
nothing
,
a
natural
man
may
doe
to
fetch
the
wind
when
he
cannot
command
it
,
and
cannot
sayl
,
he
may
and
often
doth
exercise
the
natural
faculty
of
moving
from
place
to
place
,
and
comes
as
a
meer
natural
man
,
upon
a
meer
natural
motive
,
sinfull
curiosity
,
We
may
use
the
loco-motive
faculty
in
hearing
and
God
convert
men
beyond
their
intention
.
and
a
purpose
violently
to
apprehend
Christ
,
as
the
souldiers
doe
,
John
7.
45
,
46
,
47.
yea
,
with
bloudy
hearts
and
a
purpose
to
persecute
as
the
hearers
of
Peter
doe
,
Acts
2.
and
yet
beside
and
contrary
to
the
will
and
intent
,
the
man
is
wrought
upon
,
and
converted
before
he
go
away
;
as
some
go
to
Sea
and
sayl
to
India
poor
with
no
intention
to
be
enriched
with
gold
,
but
only
to
get
bread
,
and
yet
they
come
again
from
India
rich
with
Indian
gold
,
and
many
precious
stones
far
beside
their
intention
.
A
man
rude
and
ignorant
goes
to
Athens
upon
no
purpose
to
become
learned
,
yet
providence
so
disposeth
that
he
falls
in
love
with
learning
,
and
studying
many
years
,
he
returns
from
Athens
a
most
learned
man
.
Now
no
man
can
say
that
either
the
Indian
gold
,
or
the
learning
of
Athens
did
contribute
any
real
or
physical
strength
to
his
loco-motive
and
natural
faculty
of
journeying
to
India
or
Athens
:
so
neither
can
it
be
said
the
Spirit
of
grace
or
the
Gospel
of
grace
did
add
any
new
real
and
physical
strength
to
Peter's
hearers
to
cause
them
to
come
in
under
the
stroke
of
the
preached
Gospel
.
Now
the
Gospel
is
the
power
of
God
to
salvation
;
the
Apostle
useth
such
spiritual
weapons
of
warefare
to
cast
down
strong
holds
;
it
s
the
arm
of
the
Lord
,
Rom.
1.
16.
2
Cor.
10.
56.
Isa.
53.
1.
and
the
preached
Gospel
is
the
triumphing
chariot
of
Christ
conquering
,
Christ's
office-house
of
free
grace
.
Now
a
man
on
his
own
feet
,
and
by
his
own
strength
,
though
sick
,
may
come
to
the
Physicians
office-house
where
all
his
medicine
boxes
and
helps
and
remedies
of
health
are
,
and
be
cured
ere
he
goe
a
way
,
and
may
go
away
with
perfect
strength
and
health
;
yet
he
came
to
the
Physicians
house
in
no
strength
nor
health
,
which
he
received
from
his
art
and
medicine
.
The
Word
is
the
net
,
the
Fish
may
come
in
its
own
natural
motion
within
the
bosome
of
the
net
;
but
it
s
the
strength
of
the
arms
of
the
Fisher
,
that
hales
the
Fish
to
land
;
the
Fish
catcheth
not
it self
.
The
word
of
God
is
a
sharp
two-edged
sword
,
and
doth
the
work
by
the
Spiri●●
Heb.
4.
12.
The
mouth
of
Christ
is
like
a
sharp
sword
,
Isa.
49.
2.
His
arrows
are
sharp
in
the
heart
of
the
Kings
enemies
,
whereby
the
people
fall
under
him
,
Isa.
45.
5.
A
man
may
in
his
own
natural
strength
come
in
within
the
shoot
of
Christ's
arrow
,
and
under
the
smiting
and
stroke
of
the
drawn
sword
of
the
Gospel
;
for
Christ
puts
forth
his
power
in
his
Ministers
,
and
renewed
and
unrenewed
may
come
and
hear
.
3.
The
difference
betwixt
the
Law
and
Gospel
is
,
that
the
Law
neither
promises
nor
gives
strength
,
but
presupposeth
that
the
man
hath
strength
:
but
the
Gospel
promiseth
a
new
heart
,
and
the
Law
engraven
in
the
heart
;
therefore
Christ
doth
reign
in
the
New
Testament
in
the
actual
Omnipotency
of
grace
,
and
men
by
a
meer
local
motion
of
nature
or
some
superadded
morality
good
or
bad
,
come
in
to
wisedoms
house
of
wine
,
and
bring
themselves
in
under
the
scattered
fire
coals
of
Gospel-administration
,
with
no
intention
spiritual
to
believe
and
be
saved
;
and
so
the
coming
in
to
hear
,
and
the
applying
of
the
natural
organ
of
hearing
,
the
setting
on
work
the
unrenewed
mind
,
judgment
,
conscience
,
heart
and
affections
to
the
literal
considering
and
weighing
of
the
strong
reasons
that
are
in
the
Gospel
casteth
the
man
and
his
soul
by
a
good
and
inevitable
consequent
under
such
heavenly
flamings
of
quickning
influences
as
convey
the
preached
Gospel
by
an
Ordinance
of
God
,
in
due
order
,
to
cause
such
as
are
chosen
of
God
believe
:
it
s
in
a
mans
free
will
to
draw
near
to
the
fire
,
or
not
to
draw
near
,
but
when
he
is
come
to
the
fire
side
,
the
fire
can
make
him
hot
,
whether
he
will
or
no.
By
a
free
election
a
man
casts
timber
in
the
fire
;
but
without
any
election
,
a
strong
fire
cannot
choose
but
burn
dry
fewel
.
It
s
true
,
the
sea-man
cannot
create
winds
,
nor
change
the
blowing
of
the
wind
from
East
to
West
;
yet
he
can
prepare
his
vessel
,
hoise
the
sayls
,
and
fit
the
ship
for
receiving
the
winds
.
The
husband-man
hath
no
command
of
winds
,
of
rain
,
of
clouds
,
of
summer
Sun
;
yet
may
he
dress
,
labour
,
and
sit
and
prepare
his
rigs
and
garden
to
lie
under
the
seasonable
influences
of
such
Summer
air
,
rain
,
dew
and
impressions
of
the
heaven
and
the
clouds
,
as
the
Lord
of
nature
shall
afford
.
Now
as
all
the
Kings
and
Powers
on
earth
cannot
command
wind
and
rain
;
so
is
there
no
industry
required
of
the
husband-man
to
procure
summer
or
calm
seasons
:
nor
can
the
Plough
act
upon
the
Sun
and
clouds
;
nor
is
the
blame
to
be
laid
upon
the
Seamans
sleepiness
,
that
the
wind
is
not
fair
for
sayling
,
and
that
the
Sea
flows
not
so
high
;
yet
hath
the
Lord
of
purpose
left
to
all
unrenewed
men
born
where
the
Gospel
is
preached
,
the
gates
and
ports
of
wisedoms
house
open
,
that
they
may
come
and
hear
,
and
pass
their
judgement
what
they
think
of
Emanuel's
land
,
that
runs
with
wine
and
milk
;
yea
and
the
entry
to
this
house
is
feazable
and
accessible
,
by
natural
strength
,
to
fools
and
ideots
,
to
learned
and
unlearned
;
so
that
they
need
not
say
,
Who
shall
ascend
up
to
heaven
?
That
is
,
to
bring
Christ
again
from
above
:
Or
,
who
shall
descend
into
the
deep
?
That
is
,
to
bring
up
Christ
again
from
the
dead
.
But
the
word
is
now
near
even
in
thy
mouth
,
and
in
thy
heart
,
that
is
,
the
word
of
faith
which
we
preach
,
Rom.
10.
7
,
8
,
9
,
10.
Deut.
13.
14.
The
preached
Law
leading
pedagogically
to
Christ
in
Moses
time
,
and
the
plainly
preached
Gospel
offered
to
all
in
Paul's
time
,
is
an
open
door
to
all
,
who
love
to
come
near
to
Christ
and
to
be
warmed
by
him
;
in
which
consideration
there
is
a
key
put
in
every
mans
hand
.
1.
The
unrenewed
man
turns
away
his
ear
from
the
Law
,
and
will
not
let
the
news
of
the
Gospel
lodge
in
his
ear
,
or
the
outer
room
of
his
soul
;
ye
set
not
a
work
the
literal
actings
and
cogitations
of
the
heart
,
to
think
whether
Christ
,
and
Heaven
and
Hell
conconcerns
you
,
or
no.
So
2.
The
believer
under
deadnesse
and
saddest
desertion
,
when
he
is
at
this
,
All
is
but
counterfeit
work
I
had
before
,
Psal.
31.
22.
Jer.
2.
4.
Job
13.
24.
God
reputes
me
as
an
enemy
;
He
may
read
the
word
,
hear
the
Gospel
preached
,
and
cast
himself
in
Christ's
way
,
and
come
in
under
the
cast
of
his
saving
influences
,
and
so
the
fire
may
be
kindled
of
new
:
the
sin
is
that
the
natural
man
useth
wit
,
judgment
,
memory
,
for
a
worldly
bargain
of
gain
,
but
not
for
salvation
.
3.
Christ
is
in
his
own
ordinance
:
never
man
before
he
be
converted
,
can
savingly
intend
his
own
conversion
;
Peter
and
John
,
and
Matthew
,
when
Christ
spoke
to
them
,
minded
no
saving
work
on
their
spirits
;
nor
did
the
three
thousand
,
Acts
2.
nor
the
Jaylor
,
Acts
16.
mind
so
much
as
they
met
with
.
Many
came
to
Christ
for
bodily
health
,
and
to
be
freed
of
Satan
in
a
bodily
possession
;
yet
when
they
see
and
hear
Christ
lying
at
wait
,
in
ambush
,
in
the
preached
Gospel
,
they
are
beyond
their
intentions
taken
captives
.
There
is
a
great
difference
betwixt
the
doing
of
the
bulk
and
body
of
an
action
,
and
the
action
commanded
by
the
highest
authority
of
God
;
even
though
the
man
perform
not
the
action
upon
the
account
of
a
divine
command
.
Suppose
Naaman
had
seven
times
and
seventy
seven
times
washed
himself
in
Jordan
,
some
days
before
the
Prophet
of
the
Lord
commanded
him
to
wash
,
it
had
been
to
no
purpose
,
he
had
not
been
cleansed
from
his
Leprosie
.
It
were
good
we
prize
more
that
which
men
call
the
foolishness
of
preaching
:
the
Spirit
breaths
in
,
and
through
his
own
ordinance
,
when
we
know
not
.
Quest.
How
can
it
stand
with
justice
to
command
us
,
to
make
our selves
a
new
heart
and
a
new
Spirit
,
since
we
are
unable
to
make
to
our selves
a
new
heart
?
Ezech.
18.
51.
for
saith
Pelagius
,
inability
to
obey
cannot
be
both
a
sin
and
a
punishment
of
sin
.
Ans.
Gospel-commands
stand
well
with
divine
justice
.
Pelagius
to
heighten
this
,
said
,
if
our
inability
to
obey
be
a
punishment
,
it
s
not
a
sin
,
and
if
a
sin
,
it
s
no
punishment
;
for
punishment
cures
sin
.
Augustin
.
de
natura
&
gratia
,
cap.
29.
Quid
amplius
dicam
(
inquit
Pelagius
,
non
ipse
Augustinus
,
ut
pessime
Jesuitae
)
nisi
quia
potest
credi
,
quod
ignes
ignibus
extinquuntur
,
si
credi
potest
,
quod
peccata
peccatis
curentur
?
Now
we
may
believe
(
said
the
Pelagians
)
that
fire
may
be
extinguished
by
fire
,
if
sin
be
cured
by
sin
;
and
if
God
command
both
obedience
and
our
impotency
to
obey
be
both
a
sin
and
a
punishment
?
so
Julianus
a
disciple
grosser
then
the
master
.
August
.
lib.
5.
contra
Julian
.
c.
4.
1.
The
commands
of
circumcising
our selves
to
the
Lord
,
and
of
making
a
new
heart
,
which
are
laid
upon
us
,
are
materially
Evangelick
;
but
as
they
are
charged
upon
unrenewed
men
they
are
formally
legal
,
upon
the
Lord's
intention
also
Evangelick
to
the
chosen
to
fit
them
for
Christ
:
Nor
can
these
commands
have
this
sense
;
I
command
and
enjoyn
to
you
the
omnipotent
infusion
of
a
new
heart
.
1.
God
lays
no
acts
of
the
infinite
and
omnipotent
God
upon
the
finite
creature
.
2.
It
is
not
his
intention
,
nay
nor
his
will
,
that
reprobates
create
in
themselves
,
new
vital
principles
of
life
,
since
no
such
supernatural
principles
of
the
life
of
Christ
,
was
merited
to
them
by
the
death
of
Christ
.
3.
It
s
not
physically
possible
to
the
Elect
or
to
any
to
create
a
new
heart
to
themselves
from
the
very
same
principles
in
number
,
which
they
lost
in
Adam
:
for
its
a
contradiction
,
that
what
is
done
,
should
not
be
done
,
and
what
is
lost
,
should
not
be
lost
.
Nor
can
the
Lord
command
the
glorified
in
Heaven
,
in
whom
the
habit
of
holinesse
is
perfected
,
to
be
now
in
glory
justified
by
works
;
for
as
its
a
contradiction
,
that
such
as
once
broke
the
Law
,
can
be
said
never
to
have
broken
the
Law
,
so
is
it
a
contradiction
,
that
such
as
have
once
sinned
and
fallen
from
Law-righteousness
,
should
ever
after
,
So
Pelagians
taught
that
the
godly
before
Moses
Law
were
saved
by
the
law
of
nature
.
Epist.
ad
Demetrium
.
Hac
lege
naturae
(
verba
Pelagii
sunt
)
usi
sunt
omnes
quos
inter
Adamum
atque
Mosem
sancte
vixisse
,
atque
placuisse
Deo
Scriptura
commemorat
.
August
.
l.
2.
imperfect
.
operis
cont.
Julianum
.
Quid
timetis
magnum
populum
&
Christi
Judicium
magnum
non
timetis
?
aperte
dicite
,
justificari
natura
,
justificari
lege
possumus
?
gratis
mortuus
est
Christus
.
lib.
2.
cont.
Juli
c.
8.
Epistol.
95.
Serm.
36.
de
verbis
Domini
.
Non
solum
ad
facienda
,
verumetiam
ad
perficienda
mandata
divina
per
liberum
arbitrium
humana
sufficit
natura
.
Tu
nos
fecisti
homines
,
justos
autem
ipsi
nos
fecimus
.
Aug.
l.
de
Gestis
,
Pelag.
c.
14.
Lib.
4.
ad
Bonefac
.
c.
11.
l.
2.
imperf.
operis
,
l.
de
spiritu
&
litera
,
c.
1.
Pelagius
l.
2.
de
lib.
arb.
apud
August
.
l.
de
grat
.
Christi
,
c.
4.
Nos
sic
tria
ista
distinguimus
,
&
certum
velut
in
ordinem
digesta
partimur
,
pri●o
loco
posse
(
Cornel
.
Jansen
.
tom.
1.
de
haeresi
Pelag.
l.
4.
c.
13.
p.
87.
)
esse
sine
peccato
statuimus
,
secundo
,
velle
;
tertio
esse
;
primum
illud
,
id
est
posse
,
ad
Deum
proprie
pertinet
,
qui
illud
creaturae
suae
contulit
,
Duo
vero
reliqua
,
hoc
est
velle
&
esse
ad
hominem
referenda
sunt
,
quia
de
arbitrii
fonte
descendunt
.
even
for
eternity
be
justified
by
that
Law-righteousness
which
once
they
lost
,
or
that
they
should
be
justified
both
by
grace
,
or
by
the
redemption
that
is
in
Jesus
without
works
,
Rom.
3.
15.
Rom.
4.
1
,
2
,
3.
and
also
should
be
justified
by
debt
and
hire
and
by
works
,
as
Paul
opposeth
the
one
to
the
other
,
Rom.
4.
and
no
doubt
all
the
glorified
were
once
justified
by
grace
without
works
;
even
Abraham
,
David
,
and
all
like
them
▪
how
then
can
they
be
justified
by
works
for
ever
and
ever
in
Heaven
?
see
Rom.
11.
6.
Qu.
What
then
requires
the
Lord
in
these
(
believe
ye
in
Christ
)
[
make
you
a
new
heart
]
except
we
say
we
have
strength
natural
to
obey
,
and
that
by
natures
law
many
were
saved
?
Ans.
1.
He
requires
the
free
act
of
believing
,
but
withall
he
requires
what
is
our
duty
and
moral
obligation
,
but
not
what
is
our
physical
strength
to
perform
.
2.
He
shews
our
impotency
to
wrestle
out
of
the
pit
of
misery
,
except
he
give
us
Evangelick
strength
to
escape
:
nor
is
it
the
Lord's
intention
or
decree
that
such
as
have
fallen
in
the
first
Adam
should
rise
again
by
the
first
Adam
,
or
their
own
strength
;
or
should
pay
of
their
own
,
the
money
that
they
wasted
in
Adam
.
Or
3.
That
they
should
have
,
or
get
again
the
same
individual
sanctified
power
,
which
they
lost
in
Adam
.
Or
4.
That
they
should
have
these
influences
of
God
they
once
lost
.
Object
.
They
are
either
condemned
,
because
they
believe
not
by
their
own
strength
,
or
because
they
believe
not
by
a
supernatural
grace
,
but
both
are
physically
impossible
.
Now
we
can
all
keep
the
Law
whole
our selves
,
justifie
our selves
,
live
without
sin
.
Ans.
1.
They
are
condemned
,
because
they
believe
not
through
a
supernatural
power
,
which
power
all
are
obliged
to
have
;
for
it
was
once
a
concreated
and
gifted
power
:
and
the
want
of
the
power
of
believing
is
a
culpable
and
sinful
want
of
that
image
of
God
,
which
man
is
obliged
to
have
,
Rom.
3.
23.
2.
Whatever
principle
and
power
of
believing
be
the
ground
of
Gospel-unbelief
which
condemns
men
,
the
sons
of
Adam
love
that
want
,
and
such
as
are
within
the
visible
Church
are
condemned
for
their
voluntary
unbelief
,
John
5.
24.
and
John
5.
40.
Ye
will
not
come
to
me
,
that
ye
may
be
saved
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
As
for
the
want
of
the
power
of
believing
,
it
is
common
to
all
mankind
,
to
such
as
hear
the
Gospel
,
and
to
all
the
Heathen
,
and
therefore
cannot
be
the
nearest
formal
principle
of
that
Gospel-unbelief
,
for
which
they
are
condemned
,
who
being
within
the
visible
Church
,
do
not
believe
.
And
upon
the
same
ground
the
culpable
want
of
the
power
of
believing
,
as
of
the
rest
of
the
parts
of
the
image
of
God
,
must
be
a
sin
against
the
covenant
of
works
,
common
to
all
mankind
:
now
such
as
never
heard
the
Gospel
cannot
be
guilty
of
a
sin
proper
to
the
covenant
of
grace
.
Qu.
What
then
?
is
that
a
just
command
that
the
Lord
should
charge
,
under
the
highest
pain
,
even
of
the
second
death
,
the
blind
to
see
;
that
is
,
that
the
natural
man
believe
,
and
in
the
mean
time
,
Q
What
power
of
believing
we
want
.
In
what
sense
the
Lord
may
charge
men
to
believe
who
now
in
Adam
have
losed
power
of
believing
.
God
judicially
puts
out
his
eyes
,
and
out
of
his
absolute
freedome
refuses
to
restore
to
him
the
faculty
of
seeing
.
Ans.
Suppose
1.
That
the
want
of
soul
power
to
see
is
both
a
sin
,
(
the
contrary
of
it
being
moral
goodness
a
part
of
original
righteousnesse
and
of
the
concreated
image
of
God
,
to
wit
,
of
righteousness
and
holiness
,
Ephes.
4.
23
,
24.
Colos.
3.
10.
which
makes
a
man
lovely
to
God
;
)
as
also
a
punishment
inflicted
,
as
Pharaoh's
obstinate
hardness
is
both
a
hainous
sin
,
and
also
judicially
afflicted
for
former
sins
:
And
then
the
holy
Law
may
as
well
charge
men
to
be
holy
and
able
to
believe
,
though
they
be
judicially
blind
:
As
God
may
charge
Pharaoh's
heart
to
be
soft
,
and
moved
with
rods
,
and
to
yield
to
the
command
,
(
Let
my
people
go
)
when
God
judicially
hardens
the
heart
.
2.
Suppose
that
man
loves
willingly
to
be
blind
,
as
all
love
their
native
blindnesse
.
3.
Suppose
the
blind
man
to
be
under
the
moral
debt
of
having
his
seeing
faculty
,
even
the
compleat
image
of
God
,
and
of
loving
,
&
not
hating
his
Physitian
Christ
(
when
revealed
and
preached
)
who
only
can
restore
his
faculty
of
seeing
.
Now
man
remaining
after
the
Fall
a
reasonable
creature
,
is
obliged
by
the
first
command
to
believe
God
in
all
he
saith
,
and
to
love
Christ
,
God
incarnate
or
not
incarnate
.
He
from
whom
the
eyes
are
plucked
,
cannot
be
under
a
moral
obligation
to
see
,
because
the
eye
seeth
not
by
freedome
,
that
is
,
inherent
in
the
eye
:
But
a
man
within
the
visible
Church
is
obliged
to
perform
all
free
obedience
of
believing
in
Christ
revealed
,
whether
habitual
or
actual
,
which
his
Creator
commands
;
so
the
comparison
halts
widely
.
4.
Suppose
the
man
does
first
with
his
own
hand
put
out
his
own
eyes
,
as
we
did
in
Adam
;
and
that
the
relation
of
penalty
follows
this
blindnesse
,
by
the
will
of
the
just
Creator
,
as
it
s
here
.
5.
Suppose
the
blind
man
gave
virtual
consent
to
the
voluntarily
loved
want
of
the
lovely
and
gracious
art
of
the
onely
Physician
,
who
can
restore
his
sight
,
as
the
case
is
here
.
6.
Suppose
that
the
Creator
of
eyes
hath
once
given
the
facultie
of
seeing
,
and
that
he
is
not
obliged
to
restore
it
ever
when
the
man
casts
it
away
;
and
that
the
man
a
thousand
times
winks
,
Original
sin
is
sin
properly
so
called
.
and
shuts
his
eyes
,
and
hates
to
be
anointed
;
and
you
shall
see
there
is
no
ground
to
quarrel
with
the
just
and
holy
Lord
.
Q.
Whereas
the
contrary
opinion
that
denies
original
fin
to
be
sin
,
as
Pelagians
,
Arminians
,
Socinians
,
1.
Contradicts
Scripture
,
which
calls
it
both
sin
and
iniquity
,
Psal.
Author
Imperf.
operis
l.
1.
cont.
Julianum
,
nihil
esse
peccati
in
homine
,
si
nihil
est
propriae
voluntais
,
vel
assensionis
,
hoc
mihi
hominum
genus
quod
vel
leviter
sapit
sine
dubitatatione
consentit
.
Lib.
Imperfec
.
operis
.
2.
Quod
admoneri
non
potest
ut
caveatur
,
imputari
non
potest
ut
puniatur
:
nunquam
autem
Legislator
ad
hanc
venit
amentiam
,
ut
praeceperit
cuiquam
,
noli
ita
,
vel
ita
nasci
.
Lib.
de
peccato
merit
.
&
remis
.
c.
9.
&c.
26.
si
peccator
genuit
peccatorem
justum
quoque
justum
gignere
debuisse
.
Item
Deum
qui
propria
peccata
remittit
aliena
non
imputare
,
item
parvulis
melius
esse
ex
parentibus
non
nasci
.
Vt
jure
damnabiles
esse
imo
comparari
parricidis
,
in
quibus
sit
causa
ut
filii
nascantur
ad
damnationem
.
Vide
l.
3.
cont.
Julian
c.
ultimo
.
Item
lib.
5.
cont.
Julian
.
c.
11.
&
lib.
5.
1.
&
oper.
imperfec
.
lib.
1.
&
cae
.
Mr.
Baxter
's
Preface
to
his
Confession
God
will
judge
none
on
the
meer
terms
of
the
law
of
nature
,
nor
condemn
them
only
for
original
sin
.
They
that
say
otherwise
,
do
too
injuriously
extenuate
both
the
grace
of
God
,
and
the
sin
of
man
.
Are
not
Infants
condemned
to
death
,
and
condemned
heirs
of
wrath
?
Rom.
5.
Eph.
2.
1
,
2.
3.
2.
Where
hath
the
grace
of
God
made
original
sin
to
be
no
sin
,
or
pardoned
sinne
?
Hath
Christ
washed
all
Infants
in
his
blood
?
Is
that
a
supposed
wrath
?
Eph.
2.
Infants
are
not
washed
in
Christs
blood
according
to
Pelagians
and
Arminians
,
but
must
be
saved
by
some
other
name
then
by
the
name
of
Jesus
.
51.
5.
Vncleannesse
,
Job
14.
4.
The
frame
of
the
heart
evil
.
2.
Only
evil
.
3.
Continually
.
4.
From
the
wombe
,
Gen.
6.
5.
Gen.
8.
21.
Offence
,
Rom.
5.
15
,
17
,
18.
Disobedience
by
which
many
are
made
sinners
,
19.
Indwelling
sin
,
even
when
Paul
is
justified
.
A
body
of
sin
,
Rom.
7.
17.
23
,
24.
The
sin
that
doth
so
easily
beset
us
,
Heb.
12.
1.
Shall
we
teach
the
Lord
to
speak
?
2.
The
Lord
saith
it
is
an
offence
by
which
many
be
dead
,
Rom.
5.
15.
By
which
the
judgment
is
,
by
one
,
unto
condemnation
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
is
the
condemnation
to
the
first
and
second
death
,
from
which
we
are
delivered
in
Jesus
Christ
,
Rom.
5.
16.
Rom.
8.
1.
It
's
an
offence
by
which
death
reigned
as
a
King
.
Now
if
this
death
be
but
a
temporary
death
,
how
is
it
opposed
to
the
reigning
in
life
by
one
Jesus
Christ
,
Rom.
5.
17
?
And
as
sin
reigned
unto
death
,
even
so
grace
reigns
through
righteousnesse
unto
eternal
life
through
Jesus
Christ
our
Lord
,
Rom.
5.
21.
Now
except
the
Scripture
had
taught
us
that
there
is
one
sort
of
sin
that
deserves
temporal
death
,
another
that
deserves
eternal
death
,
we
cannot
believe
Mr.
Baxter
.
3.
It
makes
us
children
of
wrath
(
Eph.
2.
3.
)
by
nature
,
as
others
are
.
If
it
be
temporary
wrath
only
,
and
Infants
be
free
of
sin
that
condemnes
to
the
second
death
;
Christ
bare
in
his
body
the
sin
of
no
Infants
;
Christ
died
for
sinners
only
,
the
just
for
the
unjust
,
1
Pet.
3.
18.
Rom.
4.
25.
Isa.
53.
6
,
10.
Infants
are
not
sinners
,
nor
are
sucking
Infants
laved
and
washed
in
his
blood
,
as
others
,
Rev.
1.
5.
Nor
are
they
sinners
whom
Christ
came
to
save
,
1
Tim.
1.
15.
Infants
are
not
washed
in
Christ's
bloud
according
to
Pelagians
and
Arminians
,
but
must
be
saved
by
some
other
name
then
by
the
name
of
Jesus
.
Nor
are
Infants
any
of
the
many
,
or
of
the
all
,
for
whom
Christ
gave
himself
a
ransome
,
Mat.
20.
28.
1
Tim.
2.
6.
And
since
the
Kingdom
of
Heaven
belongs
to
Infants
,
and
they
are
to
be
baptized
,
Act.
2.
38
,
39.
there
must
be
some
other
name
by
which
Infants
must
be
saved
,
then
by
the
name
of
Jesus
Christ
,
contrary
to
Act.
4.
12.
For
what
need
is
there
of
Christ's
righteousnesse
,
and
of
remission
of
sins
,
and
redemption
in
Christ's
blood
,
Rom.
3.
25.
Ephes.
1.
7.
Col.
1.
13
,
14.
to
Infants
,
if
sin
original
be
no
sin
.
4.
Heathens
,
ignorant
of
sin
original
,
are
still
left
by
such
masters
to
accuse
Justice
.
If
Infants
be
free
of
sin
,
why
is
nature
called
by
them
a
step-dame
,
which
hath
brought
forth
men
in
such
misery
when
they
enter
in
the
world
?
Why
do
Infants
suffer
death
,
burning
,
drowning
,
ripping
up
,
and
wounding
in
the
wombe
?
Why
suffer
they
such
wrath
of
pining
sicknesse
,
incursions
of
Devils
,
if
all
these
be
free
of
sin
?
Some
say
these
are
temporary
evils
,
but
it
proves
not
any
sin
deserving
eternal
burning
to
be
in
Infants
.
The
Lord
needs
not
my
lye
;
but
let
any
man
answer
me
in
point
of
holy
spotlesse
justice
,
how
a
punishment
of
ten
degrees
can
more
be
inflicted
for
that
which
is
no
sin
,
nor
any
transgression
of
a
Law
,
then
a
punishment
of
a
thousand
degrees
?
See
how
Mr.
Baxter
,
with
Arminians
and
Pelagians
,
can
from
Scripture
teach
us
of
whole
sins
and
half
sins
,
whole
wrath
and
hell
,
and
half
wrath
and
half
condemnation
,
or
half
hell
.
Q.
But
what
Law
is
there
that
we
should
have
the
power
of
believing
,
or
the
image
of
God
?
The
covenant
of
works
doth
presuppose
that
image
to
be
in
man
;
otherwise
he
is
not
in
a
capacitie
to
be
in
covenant
with
God
,
therefore
it
could
not
be
injoyned
and
commanded
in
the
covenant
of
works
that
Adam
should
have
this
Image
of
God
.
And
if
so
,
the
want
of
it
must
be
a
meer
punishment
,
not
a
sin
.
Ans.
God
in
creating
man
is
both
a
creator
and
also
a
law-giver
.
The
Lord
in
creating
Adam
must
necessarily
have
a
two-fold
Consideration
.
One
1.
of
a
Creator
.
2.
Another
of
a
Law-giver
.
In
the
first
the
Lord
creates
Being
;
but
in
the
latter
he
is
such
a
special
Creator
,
to
wit
,
a
Law-giving
Creator
,
who
,
while
he
creates
Being
,
does
concreate
these
noble
Principles
,
and
write
and
by
nature
ingrave
the
Law
of
the
Image
of
God
,
the
natural
knowledge
of
God
,
his
holinesse
,
justice
,
mercie
,
&c.
and
of
right
and
wrong
,
and
a
natural
holinesse
and
innate
conformitie
of
the
heart
to
the
eternal
Law
of
God
in
mans
soul
.
A
Painter
drawes
the
portraict
of
a
living
beautiful
heroick
King
,
according
to
the
living
man
;
the
Painter
both
gives
being
to
the
painted
image
,
and
such
a
being
,
according
to
the
law
and
art
of
painting
;
he
followes
exactly
and
accurately
his
copie
and
living
samplar
,
and
so
gives
a
law
to
his
own
acts
of
painting
.
And
therefore
God
,
in
one
and
the
same
act
,
both
creates
man
,
and
gives
him
a
being
,
even
holinesse
,
his
image
,
and
holy
being
;
and
in
creating
of
man
,
gives
,
and
concreates
,
and
ingraves
the
image
of
GOD
,
sound
knowledge
,
right
inclinations
;
and
while
the
Lord
creates
,
he
gives
and
ingraves
a
Law
;
and
while
he
gives
and
ingraves
a
Law
,
he
creates
man
.
And
therefore
it
follows
not
that
the
covenant
of
works
does
not
presuppose
the
image
of
God
in
man
;
and
it
does
not
follow
but
the
very
act
of
God
in
stamping
and
ingraving
his
image
in
Adam
,
is
also
a
giving
of
him
a
Law
.
Yea
,
God
in
creating
any
creature
of
nothing
,
does
also
concreate
,
as
a
sort
of
Law-giver
,
such
a
natural
Law
.
Every
creature
,
Sun
,
Moon
,
Heaven
,
Earth
,
Sea
,
Man
,
Angel
,
ought
to
be
subject
as
a
creature
to
God
Creator
in
being
and
operation
.
Here
is
both
the
act
of
a
Creator
,
and
also
the
act
of
a
Law-giver
.
Now
the
eternal
Law
of
God
requires
that
mans
soul
should
be
,
by
creation
,
indued
with
the
image
of
God
;
and
Adam
and
Evah
by
that
image
said
Amen
to
that
Law
for
a
time
,
Eat
not
,
lest
ye
die
.
They
knew
the
Law
was
just
,
and
they
knew
it
was
their
natural
obligation
to
obey
;
and
how
can
it
be
denied
but
this
knowledge
was
a
part
of
the
mans
natural
goodnesse
and
holinesse
,
and
so
agreeable
to
the
eternal
Law
of
God
;
and
that
the
contrary
of
this
,
to
doubt
of
the
truth
of
this
,
as
Satan
induced
them
to
doe
,
Gen.
3.
was
a
blacking
of
that
fair
image
,
and
contrary
to
the
law
of
nature
?
2.
The
more
of
this
image
that
is
left
in
the
soules
of
men
by
nature
,
as
the
more
knowledge
,
natural
justice
,
and
vertue
remain
in
Aristides
,
Regulus
,
Seneca
,
Tullius
,
&c.
the
more
lovely
they
are
,
and
so
must
their
[
souls
have
a
more
natural
conformitie
with
the
law
of
nature
then
other
Heathens
,
who
kil'd
their
aged
Fathers
,
sacrificed
their
sons
to
Devils
,
We
are
to
be
humbled
for
sin
original
.
used
wives
promiscuously
.
Then
,
what
God
condemnes
in
us
,
that
we
should
condemn
in
our selves
,
and
therefore
are
to
be
humbled
for
our
state
we
are
in
by
nature
.
For
we
are
dead
in
sins
and
trespasses
,
by
nature
the
children
of
wrath
,
as
well
as
others
,
Eph.
2.
1
,
4
,
We
our selves
were
sometimes
foolish
,
disobedient
,
deceived
,
serving
divers
lusts
and
pleasures
,
living
in
malice
and
envy
,
hateful
,
and
hating
one
another
.
Psal.
51.
5.
Behold
I
was
shapen
in
iniquity
,
and
in
sin
did
my
mother
warm
me
.
Upon
this
account
the
Lord
suffers
his
own
to
fall
and
lye
in
the
dust
,
and
to
know
what
beasts
they
are
,
as
the
godly
confesse
,
Psal.
73.
23.
Prov.
30.
2.
themselves
to
be
.
Nothing
men
are
more
ashamed
of
then
that
they
are
descended
of
a
traiterous
and
bloody
Family
,
that
sucked
the
paps
of
the
bear
or
the
wolfe
,
that
the
father
and
mother
were
dogs
and
swine
,
and
they
born
of
leprous
parents
:
the
house
of
sinful
Adam
,
that
we
lay
claim
unto
,
is
a
botch-house
,
and
leper-house
,
and
worse
:
And
this
is
more
vile
then
if
there
were
none
of
the
world
that
we
could
claim
kindred
unto
but
serpents
,
dogs
,
swine
and
wolves
.
2.
How
proud
and
shamelesse
are
we
to
deny
this
running
botch
of
sin
original
,
and
say
it
is
no
sin
?
would
it
cure
a
man
of
a
raging
pest-boile
,
to
say
it
was
no
pest
,
to
give
it
another
name
?
It
's
a
part
of
original
sin
in
our
Atheism
to
belye
the
Lord
,
and
say
it
is
soul-sicknesse
,
but
it
is
not
sin
;
it
deserves
not
the
second
death
.
Infants
then
,
dying
Infants
,
are
no
debtors
to
the
compleat
ransome
of
blood
that
Christ
gave
to
deliver
them
from
the
wrath
:
And
when
our
Saviour
blessed
Infants
,
and
said
,
Of
such
is
the
kingdom
of
heaven
,
his
sense
must
be
,
that
infants
departing
this
life
in
infancie
,
hold
heaven
by
no
Charter
of
Christ
,
the
heir
of
all
;
are
not
washed
from
sin
,
are
not
delivered
from
wrath
to
come
,
nor
obtain
salvation
by
our
Lord
Jesus
Christ
,
as
it
is
in
1
Thessal.
5.
9.
3.
What
debt
is
this
;
who
of
Angels
or
men
can
pay
the
hire
of
free
love
to
Christ
?
ye
were
born
beasts
,
Tigers
,
Lions
,
Dogs
,
and
broods
of
Satan
and
the
Serpents
seed
,
and
Christ
hath
made
you
sons
of
God
,
Kings
and
Priests
to
God
,
heirs
of
life
,
co-heirs
with
Christ
,
partakers
of
the
divine
nature
,
the
first-born
of
God
written
in
heaven
.
4.
No
man
can
bring
himself
in
a
spiritual
capacity
to
receive
grace
.
Never
dream
that
your
own
strength
,
or
good
parts
of
nature
can
fit
and
spiritually
capacitate
you
for
receiving
influences
for
spiritual
duties
;
nature
cannot
more
prepare
it self
for
grace
,
and
a
gracious
state
,
then
a
Thistle
can
change
it self
into
a
Vine-tree
:
Christ
is
good
at
all
indispositions
of
deadnesse
,
of
a
natural
state
;
whom
he
quickens
that
man
and
he
only
shall
live
;
who
can
help
a
dead
heart
,
but
he
that
is
the
resurrection
and
the
life
,
and
he
who
raises
the
dead
only
can
quicken
such
dead
ones
.
5.
It
s
a
bold
and
proud
Pen
that
would
plead
and
advocate
for
such
a
hellish
nature
,
and
except
Satan
and
his
sons
Pelagians
;
what
do
they
but
depose
Christ
from
his
office
of
the
Physician
of
sinners
,
and
bid
him
go
back
to
Heaven
with
his
Medicaments
of
free
grace
?
There
be
here
no
sick
folks
,
free
will
is
strong
enough
,
new
habits
of
grace
are
useless
,
the
letter
and
moral
acting
of
the
word
can
raise
dead
souls
?
shall
we
thus
requite
Christ
for
his
free
grace
.
6.
Though
there
be
no
merit
in
diligent
seeking
and
hearing
the
preached
Gospel
,
its
good
to
lie
near
the
fountain
for
all
that
;
as
motion
begets
and
augments
vital
heat
and
activity
to
move
,
frequent
seeking
brings
home
influences
;
so
we
are
here
in
using
means
,
compare
Cant.
3.
1
,
2
,
3.
with
v.
4.
and
Psal.
22.
2.
with
Psal.
18.
6.
Gen.
32.
26
,
27
,
28.
But
of
this
hereafter
.
CHAP.
III.
The
second
particular
of
fetching
influences
is
by
supernatural
actings
by
the
word
and
spirit
.
1.
It
s
a
question
whether
justified
ones
perform
any
moral
actions
without
any
influence
of
the
habit
of
grace
.
1.
Some
heat
and
warmness
may
arise
materially
from
actings
in
duties
though
customary
,
formal
,
dead
.
3.
The
exercises
of
spiritual
actions
are
the
best
preparations
for
spiritual
actions
.
4.
Influences
of
grace
oyl
the
wheels
of
the
soul
for
more
spiritual
acting
.
5.
Natural
and
literal
actings
,
though
void
of
grace
,
because
they
are
some
way
under
the
institution
of
a
divine
command
are
nearer
to
saving
actings
of
grace
,
then
the
contraries
of
these
actions
are
.
6.
A
practise
of
free
grace
in
the
Lord
,
is
to
be
differenced
from
a
promise
of
grace
.
7.
How
the
Lord
is
under
a
necessity
of
giving
influences
.
THere
be
some
actings
even
in
renewed
men
,
How
to
fetch
influences
.
partly
from
the
Spirit
,
partly
from
nature
,
custome
or
formality
.
The
question
is
thus
framed
,
because
it
is
a
disputable
question
;
Whether
justified
ones
doe
any
actions
morally
good
from
an
only
principle
natural
,
without
any
influence
of
the
indwelling
spirit
at
all
,
since
their
sins
,
after
their
being
in
Christ
,
are
not
committed
with
the
full
bensil
of
the
will
;
for
the
Spirit
in
some
measure
retards
and
weakens
the
motion
of
the
flesh
,
Rom.
7.
and
the
habit
of
sin
original
is
weakned
and
remitted
or
slacked
in
its
strength
in
the
regenerate
;
and
therefore
it
would
seem
,
if
the
spirit
do
weaken
,
retard
and
blunt
the
actions
of
the
flesh
,
that
far
more
there
is
in
all
moral
actions
that
are
good
morally
,
some
influence
of
the
Spirit
less
or
more
.
So
the
Question
is
,
whether
or
no
the
children
of
God
may
safely
set
to
work
,
though
their
actions
proceed
from
conscience
,
natural
power
,
custome
or
a
meer
office
,
with
little
influence
of
habitual
grace
,
to
works
of
grace
that
they
may
fetch
influences
of
grace
.
1.
The
Spirit
of
grace
hath
his
own
influence
in
actions
which
the
regenerate
perform
out
of
custome
and
formality
at
least
in
the
progress
of
these
actions
.
It
s
not
unlike
it
may
be
so
for
the
godly
who
went
to
the
morning
and
evening
prayers
and
sacrifices
,
as
is
clear
,
Psal.
141.
2.
Acts
3.
1.
Luke
1.
8
,
9.
might
go
about
these
duties
sometime
upon
meer
custome
(
and
the
children
of
God
who
know
their
own
backdrawing
hearts
shall
not
denie
this
)
and
they
may
pray
from
a
natural
conscience
,
and
not
so
much
as
is
required
,
and
otherwise
they
do
mind
the
duty
as
an
Ordinance
of
God
,
and
yet
be
inflamed
with
spiritual
duties
ere
they
end
;
this
is
confirmed
by
family
praying
at
set
times
;
so
may
a
Pastor
by
necessity
of
his
office
,
preach
and
pray
at
the
beginning
with
much
deadness
and
coldness
,
and
more
then
an
ordinary
straitning
of
spirit
,
and
yet
a
fire
flaught
of
a
heavenly
kindling
falls
upon
the
spirit
before
the
work
be
ended
.
Any
who
believes
that
the
wind
blows
where
it
lists
,
and
that
the
influences
of
the
spirit
are
various
as
touching
their
degrees
may
see
the
truth
of
this
.
2.
The
children
of
God
appear
dead
,
cold
,
and
unbelievingly
to
complain
in
the
beginning
of
praying
,
and
of
a
Psalm
,
as
is
clear
in
David
,
Psal.
22.
2.
exponing
that
of
him
(
as
some
verity
it
hath
in
some
points
of
him
,
v.
2.
)
and
in
Ezekiah
in
his
song
,
Isa.
39.
10.
in
Jonah
2.
1
,
2
,
3.
and
in
the
same
David
,
Psal.
6.
Psal.
38.
in
the
Church
,
Psal.
77.
1
,
2
,
3
,
4
,
5
,
6
,
&c.
in
the
afflicted
soul
,
Psal.
102.
1
,
2
,
3
,
4.
and
yet
there
is
confidence
of
believing
,
triumphing
,
rejoycing
in
God
and
praising
,
ere
the
Prayer
and
Psalm
be
ended
.
3.
The
prayers
of
the
children
of
God
,
Psal.
22.
Ps.
6.
Ps.
38.
Psal.
116.
Habak.
1.
12.
of
Heman
,
Psal.
88.
of
Ezekiah
,
Isa.
38.
of
Jonah
.
c.
2.
of
Moses
,
Psal.
&c.
of
the
Church
,
Psal.
102.
Psal.
89.
hold
forth
to
us
admirable
variety
of
up-lifting
and
down-casting
,
of
joy
,
of
believing
,
of
sinking
and
doubting
,
of
hoping
,
and
legal
fretting
,
strong
ebbing
and
flowing
of
faith
,
and
fainting
,
of
light
and
darknesse
;
as
Psal.
22.
2.
O
my
God
,
I
cry
by
day
,
and
thou
hearest
not
;
and
in
the
night
season
,
I
am
not
silent
;
yet
arising
,
ver.
3.
But
thou
art
holy
,
O
thou
that
inhabitest
the
praises
of
Israel
!
Ver.
4.
Our
fathers
trusted
in
thee
;
they
trusted
and
thou
didst
deliver
them
,
&c.
And
again
,
some
fainting
is
in
that
,
v.
6.
But
I
am
a
worm
,
and
no
man
;
a
reproach
of
men
and
despised
of
the
people
.
Ver.
7.
All
they
that
see
me
,
laugh
me
to
scorn
,
&c.
At
least
this
might
brangle
the
faith
of
a
sinful
man
,
such
as
David
;
And
again
,
there
is
a
rising
,
v.
9
,
10.
But
thou
art
he
that
took
me
out
of
the
womb
:
thou
didst
make
me
hope
when
I
was
on
my
mothers
brest
,
&c.
So
is
there
Psal.
102.
fainting
,
ver.
3.
My
bones
are
consumed
like
smoke
:
and
my
bones
are
burnt
as
an
hearth
.
Ver.
4.
My
heart
is
smitten
and
withered
like
grass
.
And
ver.
12.
there
is
a
rising
of
faith
;
But
thou
,
O
Lord
,
shalt
endure
for
ever
;
and
thy
remembrance
to
all
generations
.
Ver.
13.
Thou
shalt
arise
and
have
mercy
upon
Sion
.
Psal.
77.
4.
Thou
holdest
mine
eyes
waking
;
I
am
so
troubled
that
I
cannot
speak
.
Ver.
7.
Will
the
Lord
cast
off
for
ever
?
It
s
low
enough
now
,
and
yet
how
doth
the
Church
lift
up
her
head
?
Ver.
13.
Thy
way
,
O
God
,
is
in
the
sanctuary
;
who
is
so
great
a
Lord
,
as
our
God
?
So
Lam.
1.
2
,
3
,
4
,
5
,
6.
7
,
8
,
&c.
compared
with
ver.
2
,
22
,
23.
in
which
actings
under
unbelief
and
customary
formality
with
some
glimmering
of
fainting
faith
eying
the
command
of
God
,
in
the
darknesse
,
when
there
is
no
light
,
Isa.
60.
10
,
11
,
&c.
there
go
along
some
farther
actings
of
the
spirit
:
not
that
we
think
there
is
any
truth
of
that
of
the
School-men
;
To
him
who
doth
what
he
can
,
by
the
strength
of
nature
,
God
denies
not
helps
and
influences
of
grace
.
Yet
in
these
we
see
God
comes
along
with
his
influences
.
But
if
we
say
4.
That
there
are
in
the
renewed
child
of
God
,
some
stirrings
of
the
spirit
in
all
these
acts
,
we
go
about
under
deadness
,
then
one
act
of
praying
,
and
the
influence
of
grace
makes
way
physically
to
another
,
and
that
to
a
third
;
for
to
say
nothing
of
the
promise
,
To
him
that
hath
it
shall
be
given
,
(
of
which
hereafter
)
I
do
but
provoke
to
the
experience
of
the
Saints
,
if
here
the
second
pull
of
prayer
be
not
stronger
then
the
first
,
and
the
third
then
the
second
,
and
the
fourth
above
the
third
;
for
when
the
wheels
are
a
going
,
the
Organs
of
the
spirit
do
not
weary
:
And
there
is
a
reserve
of
fresh
strength
and
a
stronger
recruit
,
and
supply
in
Jacobs
wrestling
until
the
dawning
reserved
,
and
more
strength
of
heavenly
violence
to
prevail
with
God
,
then
in
his
wrestling
all
the
night
,
Gen.
32.
26.
Let
me
go
(
saith
the
Angel
of
the
Covenant
,
Christ
)
for
the
day
breaketh
:
And
he
said
,
I
will
not
let
thee
go
,
except
thou
blesse
me
.
28.
As
a
Prince
thou
hast
power
with
God
,
saith
the
Lord
to
him
.
And
we
see
one
throwing
about
of
the
key
when
the
lock
of
the
door
is
rusted
,
maketh
the
second
throwing
obout
more
easie
,
and
the
third
throw
does
yet
more
,
and
the
seventh
or
the
tenth
throw
makes
the
passage
of
the
iron
bolt
yet
most
easie
,
and
the
door
at
length
,
with
little
violence
,
is
opened
,
when
now
the
rust
and
straitnesse
is
removed
:
And
a
flaming
of
the
fire
prevailing
over
a
dry
tree
,
makes
easie
way
to
a
second
flaming
,
and
that
to
a
third
,
and
so
to
all
the
rest
,
till
the
timber
be
consumed
,
and
the
fire
be
fully
victorious
.
Believing
adds
to
believing
;
praying
begets
more
praying
;
and
we
see
motion
breeds
warmnesse
,
and
that
stronger
motion
,
and
cold
hearts
that
are
dead
,
and
almost
frozen
,
by
one
smiting
of
influences
grow
hotter
,
and
by
two
or
three
or
seven
actings
of
the
spirit
,
grow
yet
hotter
,
and
yet
more
●ot
.
And
there
is
something
in
that
Cant.
6.
11.
I
went
down
to
the
garden
of
nuts
.
12.
Or
ever
I
was
aware
,
my
soul
made
me
like
the
chariot
of
Aminadab
,
or
of
my
wil●ing
people
.
There
is
some
stiffnesse
upon
the
living
man
when
he
first
begins
to
move
,
but
a
little
motion
makes
him
more
agile
.
Dr.
Preston
may
aim
at
the
like
truth
.
2.
Sermon
on
Pray
continually
,
pag.
35.
If
a
man
(
saith
he
)
were
to
run
a
race
,
if
he
were
to
doe
any
bodily
exercise
,
there
must
be
strength
of
body
,
he
must
be
fed
well
,
that
he
may
have
ability
;
but
the
use
of
the
very
exercise
it self
,
the
very
particular
act
,
which
is
of
the
same
kinde
with
the
exercise
,
is
the
best
thing
to
fit
him
for
it
.
So
in
this
dutie
of
prayer
;
it
's
true
,
to
be
strong
in
the
inner
man
,
to
have
much
knowledge
,
to
have
much
grace
,
makes
a
man
fit
and
able
for
the
duty
:
But
if
you
speak
of
the
immediate
preparation
for
it
,
I
say
,
the
best
way
to
prepare
us
for
it
,
is
the
very
duty
it self
,
as
all
actions
of
the
same
kind
increase
the
habits
,
so
prayer
makes
us
fit
for
prayer
:
and
that
is
a
rule
.
The
way
to
godlinesse
is
the
compass
of
godlinesse
it self
;
that
is
,
the
way
to
grow
in
grace
,
is
the
exercise
of
that
grace
.
I
wish
this
man
of
God
,
and
others
more
experienced
then
I
,
had
said
more
of
this
unknown
subject
;
and
that
the
Lord
would
sit
builders
in
both
Kingdomes
to
draw
up
a
body
of
Theologia
practica
,
that
Divinity
were
more
in
our
hearts
,
it
s
too
much
in
the
heads
of
many
;
only
I
speak
here
of
preparation
to
receive
influences
,
D.
Preston
of
the
preparation
to
duties
,
to
praying
under
indisposition
.
But
I
would
not
be
understood
so
,
as
if
I
thought
acts
of
influences
,
which
are
acts
of
Omnipotency
,
might
be
sharpened
and
facilitated
by
our
actings
;
Only
my
meaning
is
that
the
passive
capacity
of
the
soul
may
be
widened
and
enlarged
to
receive
showres
of
quickening
influences
from
the
Lord
by
frequent
acts
.
Experience
,
in
my
weak
apprehension
,
may
speak
influence
of
grace
oyls
the
wheels
of
the
soul
.
Prov.
1.
5.
A
wise
man
will
hear
,
and
encrease
learning
:
and
a
man
of
understanding
,
shall
attain
unto
wise
counsels
.
We
grow
hot
,
like
hot
iron
redded
in
the
fire
,
by
praying
,
and
are
softned
and
macerated
like
dry
and
parched
ground
,
by
frequent
showres
;
and
though
the
heart
be
frozen
and
cold
,
when
we
begin
to
duties
of
praying
,
praising
,
meditating
,
conferring
of
the
word
,
hearing
,
yet
incalescimus
,
we
grow
warm
by
acting
:
the
rising
of
the
Sun
causeth
the
Ice
to
drop
off
the
houses
.
It
s
a
naughty
heart
that
is
in
the
same
case
after
frequent
prayer
,
that
it
was
in
before
;
It
says
that
the
man
hath
been
sweating
at
the
letter
and
bark
of
the
duty
;
little
of
the
bark
or
letter
of
the
duty
takes
glewing
with
the
heart
,
but
hardly
can
the
grace
of
the
duty
go
along
with
the
heart
,
but
there
is
much
that
cleaves
to
the
heart
;
so
that
influences
thaw
the
heart
.
Luke
24.
32.
Did
not
(
say
the
Disciples
)
our
hearts
burn
within
us
while
he
talked
with
us
by
the
way
,
and
while
the
opened
to
us
the
Scriptures
?
Cant.
1.
4.
When
the
King
brought
me
into
his
chambers
:
we
will
be
glad
&
rejoyce
in
thee
,
and
remember
thy
love
more
then
wine
.
Sure
when
the
influences
of
Christ
are
fiery
and
live
coals
,
it
is
no
wonder
they
leave
lively
warmings
upon
the
heart
.
Cant.
4.
16.
Awake
,
O
North
wind
,
and
come
thou
South
,
and
blow
vpon
my
garden
that
the
spices
thereof
may
flow
out
.
It
must
be
a
speech
to
the
Spirit
to
breath
upon
the
Saints
that
they
may
smel
and
flow
more
in
the
actings
of
the
spirit
.
Psal.
119.
32.
I
shall
run
the
ways
of
thy
Commandments
,
when
thou
shalt
enlarge
my
heart
.
Running
speaks
more
of
a
spiritual
capacity
to
receive
drawing
influences
either
actual
or
habitual
;
and
the
enlarging
notes
straitning
,
and
that
influences
find
us
dead
and
bring
vigourousness
with
them
.
Though
in
this
or
that
act
of
breathing
there
shine
absolute
liberty
;
for
who
hired
the
Lord
to
moisten
the
withered
tree
?
yet
there
is
place
for
that
Question
,
Whether
the
Lord
hath
not
brought
himself
under
a
holy
necessity
of
giving
influences
?
to
which
its
answered
in
these
.
1.
As
there
is
a
necessity
of
a
Decree
relating
to
means
and
end
,
How
the
Lord
brings
himself
under
a
sort
of
necessity
of
conferring
gracious
influences
.
so
is
there
a
necessity
of
a
promise
,
as
to
the
former
.
The
Lord
created
the
first
Vine-tree
,
and
the
first
Rose
,
and
they
seeded
and
brought
forth
other
Roses
and
Vine-trees
;
the
Lord
first
prevenes
savingly
the
dead
sinner
&
by
an
infused
habit
(
as
we
shall
hear
)
puts
the
sinner
under
an
obligation
to
duties
,
and
puts
himself
,
because
of
his
intended
end
,
to
save
lost
sinners
(
as
it
were
)
under
an
obligation
of
bestowing
influences
of
grace
,
(
though
in
another
consideration
they
be
given
through
soveraignty
of
grace
)
because
his
holy
decree
carries
him
not
to
be
wanting
to
his
own
seed
,
nor
to
forsake
the
work
of
his
hands
.
Nature
giving
hunger
,
and
the
holy
and
supreme
Lord
of
nature
giving
appetite
to
eat
and
drink
,
gives
us
also
a
power
of
concoction
.
The
Bird
by
an
intended
end
lays
one
straw
and
one
feather
in
the
nest
,
and
so
it
must
lay
another
and
a
third
and
a
fourth
;
for
the
Lord
of
nature
intends
a
compleat
house
for
the
Eggs
and
the
young
birds
:
and
in
like
manner
the
Lord
of
grace
hath
a
design
of
grace
in
his
heart
to
bring
many
sons
to
glory
.
And
he
must
upon
the
like
intention
proceed
,
to
make
the
seed
a
tree
;
but
first
he
must
make
it
a
plant
,
and
ripen
the
grape
and
boyl
it
more
with
the
heat
of
the
Sun
,
until
he
make
it
ripe
for
the
wine-presse
and
the
fat
:
So
must
he
add
influences
dayly
of
free
grace
for
the
perfecting
of
the
work
he
hath
begun
,
in
his
holy
decree
as
well
as
in
the
execution
,
until
he
perfect
it
unto
the
day
of
the
Lord
Jesus
.
But
2.
A
practise
of
grace
,
and
a
promise
of
grace
in
God
.
There
is
need
to
distinguish
betwixt
a
practise
of
free
grace
in
the
Lord
,
(
some
call
it
half
a
promise
)
&
a
promise
of
free
grace
:
And
these
must
be
cleared
.
As
to
the
former
;
the
Lord
doth
many
things
of
meer
grace
relating
to
his
free
goodness
.
2.
To
his
free
decree
of
grace
.
3.
To
his
holy
order
of
working
,
which
he
hath
not
promised
to
do
:
As
of
his
free
goodness
,
he
creates
the
world
,
he
feeds
the
Ravens
,
he
preserves
wicked
Sodom
from
the
sword
,
and
cursed
Cham
from
being
drowned
,
when
the
whole
world
in
godly
Noah's
time
perished
in
the
waters
;
yet
hath
he
engaged
himself
by
promise
to
none
of
his
creatures
,
Angels
or
Men
that
he
shall
create
the
World
,
that
he
shall
feed
the
Ravens
,
that
he
shall
preserve
Sodom
.
2.
According
to
his
free
decree
of
grace
he
intends
from
eternity
to
save
Jacob
;
For
he
loved
him
,
before
he
had
done
good
or
evil
;
and
he
ordains
all
the
chosen
to
life
eternal
.
But
because
he
decrees
to
bring
Jacob
and
such
to
glory
,
it
follows
not
that
he
engaged
by
promise
because
of
his
eternal
decree
,
to
bring
Jacob
to
glory
,
except
we
should
say
what
ever
God
decrees
to
doe
,
that
also
he
promises
to
doe
;
which
were
not
good
divinity
.
3.
As
to
his
order
of
working
;
the
Lord
ordinarily
from
much
labouring
and
painful
sowing
brings
a
rich
harvest
;
from
careful
watching
he
makes
a
safe
City
;
Yet
there
is
not
any
promise
in
the
word
that
from
the
simply
careful
use
of
means
,
the
desired
end
shall
follow
;
for
the
City
is
often
well
watched
,
and
yet
surprized
:
some
sow
much
,
and
reap
little
,
Psal.
127.
1
,
2.
Hag.
1.
6
,
9.
Yet
is
there
a
practise
of
free
grace
in
this
order
;
A
Considerable
difference
betwixt
the
Lord's
promise
of
grace
and
his
practise
o●
grace
.
that
the
blind
men
cry
,
Son
of
David
,
have
mercy
on
us
;
(
yet
they
possiby
intend
only
by
the
way
side
to
beg
)
and
Christ
of
free
grace
gives
them
seeing
eyes
.
There
is
no
promise
of
grace
that
Christ
shall
heal
all
blind
men
begging
by
the
way
,
who
shall
pray
to
the
Son
of
David
for
seeing
eyes
,
or
that
the
Lord
Jesus
who
is
as
mighty
now
as
ever
,
shall
send
out
influences
to
heal
all
the
blind
so
crying
:
for
seeing
eyes
the
Eunuch
reads
Acts
8.
the
Lord
falls
on
him
,
with
influences
of
grace
to
reveal
Christ
in
a
saving
manner
,
to
him
;
not
because
he
reads
,
or
because
there
is
a
promise
made
to
save
all
who
read
the
word
.
Upon
sinful
ends
,
the
multitude
,
Acts
2.
come
to
hear
the
word
;
their
intention
of
hearing
,
being
mocking
enemies
,
was
naught
;
Yet
by
a
practise
of
grace
,
not
by
any
promise
of
grace
they
are
converted
.
Now
in
this
it
may
be
said
,
that
the
natural
yea
and
faithless
use
of
means
hath
some
influence
ex
natura
rei
upon
the
effect
,
not
by
promise
,
yet
by
the
decree
of
God
;
and
so
by
no
merit
,
because
by
no
promise
(
for
another
merit
,
then
what
is
founded
upon
free
promise
,
and
not
upon
the
worth
and
condignity
of
work
and
wages
,
I
hope
never
to
acknowledge
,
by
his
grace
,
whom
I
desire
to
be
my
inward
teacher
)
and
to
me
reading
,
hearing
,
use
of
means
,
have
a
material
influence
as
to
the
practise
,
not
to
the
promise
of
grace
;
For
according
to
the
Philosophy
I
learned
;
six
is
materially
a
number
nearer
of
blood
and
kindred
to
eight
,
then
four
is
;
yet
six
and
eight
are
numbers
in
spece
and
nature
no
less
different
then
eight
and
four
,
or
then
eight
and
two
which
are
materially
farther
different
then
six
and
eight
,
which
are
different
only
by
two
.
So
the
Embrio
before
life
,
and
the
birth
now
quickened
by
life
differ
in
nature
and
spece
,
as
living
and
not
living
differ
:
Yet
the
Embrio
the
shaped
organized
body
void
of
life
is
materially
nearer
to
a
living
birth
,
then
the
seed
is
to
a
living
birth
.
So
I
shall
never
teach
that
hearing
,
reading
,
literal
considering
of
the
weight
of
reasons
in
the
Gospel
from
Heaven
,
from
the
beauty
and
preciousness
of
Christ
,
Civil
professors
are
nearer
to
conversion
and
to
Christ
then
the
openly
profane
and
flagitious
,
and
how
they
are
also
farther
distant
.
the
excellency
of
free
grace
,
the
happy
condition
of
a
communion
with
the
Father
and
the
Son
Jesus
Christ
,
the
sweetness
of
the
love
of
Christ
,
the
torment
of
Hell
,
though
there
be
no
acting
of
grace
mixed
therewith
,
are
unprofitable
and
hinder
us
from
closing
with
Christ
,
and
that
they
confer
not
some
influence
(
materially
)
of
help
in
promoving
towards
Christ
;
What
these
trusted
in
may
doe
as
in
another
thing
.
Hence
though
there
be
no
promise
,
no
moral
connection
betwixt
simple
using
of
means
and
influences
of
Christ
,
for
saving
grace
and
the
incoming
of
the
new
creation
into
the
soul
;
yet
comparatively
a
connection
there
is
,
in
this
sense
.
1.
As
painful
tilling
,
sowing
and
labouring
is
nearer
to
a
plentiful
harvest
then
lazy
sleeping
in
Summer
;
so
discretion
and
moral
walking
in
the
Commandments
of
God
,
by
which
the
man
is
not
far
from
the
Kingdom
of
Heaven
,
and
nearer
to
it
,
is
nearer
to
conversion
then
the
godlesse
and
slagitious
conversation
of
a
dissolute
wretch
;
as
he
,
who
is
at
a
distance
from
a
City
,
by
twenty
miles
only
,
is
nearer
to
the
City
,
then
he
who
is
distant
a
hundred
miles
from
it
;
though
both
be
distant
from
it
,
and
the
one
formally
is
out
of
the
City
as
well
as
the
other
;
this
is
a
wily
comparison
.
I
assert
no
preparatory
dispositions
to
conversion
,
as
Papists
and
Arminians
teach
.
2.
The
man
yet
unplowed
and
never
broken
by
the
Law
,
standing
in
a
whole
condition
,
not
caring
for
,
nor
either
needing
,
or
valuing
Jesus
Christ
is
farther
from
showers
of
saving
influences
,
then
the
law-humbled
&
law-broken
sinner
,
who
,
though
he
be
but
half
sick
,
like
the
woman
with
child
,
who
is
under
raw
and
far-off
showres
of
child-birth
pain
,
not
yet
,
by
some
weeks
,
near
her
time
,
needs
not
yet
the
help
of
the
midwife
,
yet
looks
a
far
off
to
child-birth
pain
.
3.
Out
of
all
question
the
proud
gallant
that
feareth
neither
God
nor
reverenceth
man
,
and
hath
laid
Atheistically
his
count
and
fixed
his
thoughts
concerning
Heaven
and
Hell
,
hath
something
more
to
doe
,
before
Christ
rain
salvation
on
him
,
then
he
who
prays
,
hears
,
gives
almes
,
whores
not
,
roars
not
,
blasphemes
not
;
for
he
hath
fewer
miles
between
him
and
Christ's
influences
.
4.
Therefore
though
the
natural
man
cannot
pray
in
faith
,
and
the
renewed
man
under
a
sad
and
deep
deadness
,
can
doe
little
or
nothing
,
yet
literal
and
natural
acting
at
praying
is
not
only
better
then
nothing
,
but
is
by
way
of
command
in
genere
mandati
divini
,
External
use
of
means
is
to
be
gone
about
,
as
nearer
to
conversion
then
no
use
of
means
,
or
extreme
prophaneness
.
more
near
to
praying
in
faith
and
fervour
then
either
blaspheming
,
or
no
praying
at
all
;
even
as
literal
and
natural
heat
is
nearer
to
spiritual
and
supernatural
heat
,
then
extreme
coldnesse
;
and
as
fire-heat
is
nearer
to
life-heat
or
vital
warmness
(
for
it
may
and
doth
often
cherish
and
nourish
vital
heat
)
then
Ice-coldnesse
;
though
as
touching
the
nature
and
kind
,
fire-heat
and
vital
heat
may
well
be
thought
to
differ
in
spece
and
nature
,
and
all
the
fire-heat
on
Earth
cannot
restore
vital
heat
to
a
dead
man
;
and
all
the
sweet
moral
qualifications
,
discretion
,
natural
zeal
,
civil
vertues
in
their
summer
greennesse
cannot
put
a
man
in
a
spiritual
capacity
to
receive
divine
and
supernatural
influences
;
yea
,
many
carry
such
bewitching
lusters
to
hell
with
them
,
and
never
promove
a
whit
farther
then
to
the
state
of
a
civil
convert
,
a
saint
of
Satan
,
and
die
so
;
and
by
accident
civil
saints
are
a
huge
way
farther
from
Christ
,
then
robbers
.
It
s
true
,
some
of
our
Divines
have
said
natural
preparations
are
hurtful
,
destructive
and
noxious
to
conversion
.
I
wish
they
speak
not
so
;
their
meaning
is
as
they
are
trusted
in
,
&
men
are
byassed
by
them
,
praying
in
the
streets
&
giving
of
alms
with
sound
of
Trumpet
so
circumstantiated
in
regard
of
,
1.
The
subject
,
proud
Pharisees
.
2.
In
regard
of
the
end
,
to
be
seen
of
men
,
not
to
glorifie
the
Lord
.
3.
In
regard
of
the
manner
,
as
self-righteousness
trusted
in
,
to
the
loathing
of
Christ
,
are
destructive
to
sincere
praying
in
faith
and
humble
feeling
,
and
to
true
and
sincere
acts
of
charity
.
But
we
speak
of
the
acts
commanded
as
to
their
substance
;
God
highly
is
provoked
at
disobedience
,
when
men
will
not
put
their
finger
to
a
duty
:
and
no
doubt
hypocrisie
,
in
the
manner
of
doing
duties
,
deadens
the
heart
,
and
makes
the
soul
unfit
to
receive
influences
;
But
this
hinders
not
but
the
unrenewed
man
,
and
the
deadned
convert
,
are
to
blow
the
fire
,
and
to
go
about
duties
,
and
to
fetch
the
wind
in
their
kind
,
and
to
cast
aboard
and
turne
about
,
that
they
may
sayl
and
fetch
the
harbour
;
Yea
,
and
if
there
be
not
fire
in
the
ship
,
without
doubt
the
striking
of
steel
and
flint
may
make
fire
.
If
a
dead
child
of
God
cannot
pray
,
cannot
preach
,
cannot
believe
,
he
is
to
say
and
take
with
him
words
,
Lord
,
I
cannot
pray
,
I
cannot
preach
,
I
cannot
believe
:
Nor
in
all
these
is
any
thing
said
against
these
two
,
1.
The
rebukings
of
such
as
are
in
a
dead
state
.
2.
The
promises
of
more
grace
to
such
as
use
well
what
they
have
:
of
both
these
in
the
following
Chapter
.
And
all
these
some
way
ripen
us
for
gracious
influences
.
CHAP.
IIII.
It
's
required
of
the
dead
that
they
live
,
and
that
we
must
not
cease
from
running
when
the
Lord
ceases
from
drawing
.
2.
Commands
put
on
obligations
to
duties
to
such
as
are
indisposed
and
unable
.
3.
We
are
to
pray
under
deadness
.
4.
Deadness
renders
not
men
lawless
.
5.
The
wicked
shift
of
such
as
pray
not
for
the
present
,
because
they
are
indisposed
;
but
promise
they
shall
pray
,
praise
,
&c.
when
a
spiritual
disposition
comes
on
.
IF
the
meaning
of
some
be
by
requiring
a
moral
command
to
fit
us
for
duties
,
that
such
a
command
is
enough
,
because
it
's
a
Gospel-command
.
Then
is
it
false
that
a
moral
command
,
as
such
,
can
fit
or
ripen
us
for
duties
:
For
Eph.
5.
14.
Wherefore
he
saith
,
Awake
thou
that
sleepest
(
and
it●s
more
then
sleeping
,
there
being
life
in
a
sleeping
man
)
and
arise
from
the
dead
and
Christ
shall
give
thee
light
.
Here
is
both
precept
and
promise
given
to
the
dead
,
who
of
themselves
cannot
live
:
Yet
it
's
morally
required
that
they
live
;
and
John
5.
25.
The
dead
in
the
graves
are
to
hear
the
voice
of
the
Son
of
man
.
And
the
Lord
binds
the
command
on
these
that
were
as
the
men
of
Sodom
,
All
,
even
the
most
indisposed
,
are
under
a
command
.
Isa.
1.
5.
A
s●nful
nation
,
a
people
laden
with
iniquity
,
the
seed
of
evil
doers
,
children
that
are
corrupters
.
v.
10.
Wash
you
.
v.
16.
Make
you
clean
,
put
away
the
evil
of
your
doings
from
before
mine
eyes
.
Isa.
42.
18.
Hear
ye
deaf
,
and
look
ye
blind
,
that
ye
may
see
.
So
the
Apostle
Peter
chargeth
Simon
Magus
,
Acts
8.
22.
Repent
therefore
of
this
thy
wickedness
,
and
pray
God
,
if
perhaps
the
thoughts
of
thy
heart
may
be
forgiven
thee
.
And
Jeremiah
speaking
to
a
hardened
Prince
,
speaks
as
to
the
earth
that
hath
no
eares
,
Jer.
22.
29.
O
earth
,
earth
,
earth
,
hear
the
Word
of
the
Lord
.
And
it
's
a
vain
thing
to
think
that
these
are
to
be
confounded
,
the
obligation
to
obey
,
and
the
impotencie
and
indisposition
to
obey
.
For
mans
wicked
weaknesse
cannot
remove
the
obligation
which
the
Lord
in
his
holy
Law
layes
on
us
:
For
wasting
that
brings
on
inability
to
pay
,
makes
neither
the
debt
to
be
unjust
,
nor
does
it
loose
the
creditor
from
his
right
to
crave
and
pursue
the
broken
man
,
except
we
say
that
poverty
may
pay
all
the
debts
in
the
world
.
2.
The
Lord
layes
on
rebukes
,
where
he
knowes
Cain
cannot
answer
,
Gen.
4.
6.
Why
art
thou
wroth
?
if
thou
doest
well
,
shalt
thou
not
be
accepted
?
So
the
Lord
speaks
to
Pharaoh
,
Exod.
9.
17.
As
yet
exaltest
thou
thy self
against
my
people
,
that
thou
wilt
not
let
them
goe
?
Deut.
32.
6.
Doe
ye
thus
requite
the
Lord
,
O
foolish
people
and
unwise
?
Psal.
95.
10.
Forty
years
long
have
I
been
grieved
with
this
generation
;
it
's
a
people
that
do
erre
in
heart
,
they
have
not
known
my
wayes
.
So
saith
Elias
to
Ahab
,
1
King
.
21.
20.
Thou
hast
sold
thy self
to
work
evil
in
the
sight
of
the
Lord
.
Psal.
4.
2.
O
ye
sons
of
men
,
how
long
will
ye
turn
my
glory
into
shame
?
how
long
will
ye
follow
vanity
and
seek
leasing
?
Psal.
58.
4.
They
are
like
the
deaf
adder
,
which
stoppeth
her
eare
.
5.
which
will
not
hearken
to
the
voice
of
the
charmer
.
And
because
we
are
ready
to
excuse
our selves
from
our
impotencie
,
the
holy
Ghost
beares
this
upon
them
as
a
charge
,
Jerem.
13.
23.
Can
the
Ethiopian
change
his
skin
,
or
the
Leopard
his
spots
?
then
may
ye
do
good
that
are
accustomed
to
do
evil
.
2
Pet.
2.
14.
Having
eyes
full
of
adultery
,
that
cannot
cease
to
sin
,
Deut.
29.
2
,
3.
3.
Threatnings
and
curses
are
charged
upon
every
one
who
abides
not
in
all
that
is
written
in
the
book
of
the
Law
to
do
it
,
Deut.
27.
26.
And
yet
it
's
beyond
controversie
that
no
flesh
can
keep
the
Law
so
as
it
requires
,
else
Jesus
Christ
died
in
vain
,
Gal.
3.
See
Deut.
28.
4.
We
are
not
freed
from
an
obligation
to
obey
and
run
,
even
we
who
are
renewed
in
the
spirit
of
our
mind
,
because
the
Lord
drawes
not
.
For
charges
and
commands
are
layed
upon
us
under
indispositions
;
yea
the
Lord
speaks
to
such
as
lived
in
suffering
times
,
who
could
not
choose
but
they
must
be
in
much
heavinesse
.
Phil.
4.
4.
Rejoyce
in
the
Lord
alwayes
,
again
,
I
say
rejoyce
.
So
speaks
he
to
weak
ones
,
Eph.
6.
10.
My
brethren
,
be
strong
in
the
Lord
,
and
in
the
power
of
his
might
.
So
speakes
Christ
to
fainting
John
,
when
in
a
swoon
he
could
not
command
himself
,
Rev.
1.
17.
Fear
not
,
I
am
the
first
and
the
last
.
And
to
the
perishing
disciples
,
Mat.
8.
26.
Why
are
ye
fearful
,
O
ye
of
little
faith
?
And
the
mourner
is
most
indisposed
to
believe
,
Isa.
50.
10.
He
that
walkes
in
darknesse
,
and
hath
no
light
,
let
him
trust
in
the
name
of
the
Lord
,
and
stay
on
his
God
.
We
are
bidden
be
upon
the
wing
and
ready
,
though
we
be
dumpish
and
indisposed
,
1
Thess.
5.
17.
To
obey
that
,
pray
without
ceasing
,
in
all
things
give
thanks
.
Yea
under
all
contrary
dispositions
and
habits
of
unbelief
we
are
to
act
,
Isa.
41.
14.
Fear
not
,
worm
Jacob.
2.
Our
very
graves
owe
living
to
God
,
&
our
sinful
deadness
ought
to
yield
to
Christ
living
in
us
;
our
heaviness
ows
rejoycing
to
him
,
as
the
night
is
to
remove
at
the
dawning
of
the
day
,
and
the
cloud
is
to
dis-appear
and
vanish
at
the
out-breaking
of
the
Sun-light
.
3.
We
are
to
pray
under
deadnesse
,
as
David
doth
,
Psal.
119.
Quicken
me
in
thy
way
;
quicken
me
in
thy
righteousness
;
quicken
me
according
to
thy
word
,
It
s
a
sinful
shift
to
put
away
duties
because
of
indisposition
.
&c.
v.
37
,
40
,
88
,
107
,
156
,
159.
Deadnesse
,
when
David
had
much
of
the
fulnesse
of
God
,
hath
been
creeping
on
seven
times
,
and
he
seven
times
prays
for
quickening
,
like
one
that
is
every
hour
in
a
swoon
;
out
of
one
swoon
he
falls
in
another
,
he
makes
signs
to
such
as
are
neer
by
to
be
comforted
with
wine
and
apples
,
as
the
Spouse
,
Cant.
2.
5.
And
therefore
this
is
but
a
childish
shift
,
I
am
dead
and
indisposed
,
and
therefore
will
not
pray
,
nor
believe
,
nor
hear
,
nor
goe
about
any
such
duties
.
Because
you
are
dead
and
indisposed
,
are
you
therefore
lawlesse
,
and
freed
of
all
debt
of
duties
which
are
imposed
by
either
the
Law
of
God
?
or
2.
the
constraining
love
of
Christ
?
or
3.
bonds
and
ties
laid
on
you
by
the
free
grace
of
Christ
,
and
the
state
you
are
in
,
being
now
translated
from
death
to
life
?
Object
.
I
le
goe
about
duties
when
I
am
free
and
spiritually
disposed
.
Answ.
1.
What
warrant
from
the
Word
to
delay
duties
,
that
by
present
obligation
of
the
Law
of
God
are
to
be
done
while
it
is
to
day
,
lest
hardness
of
heart
come
on
?
2.
What
assurance
can
any
man
have
tomorrow
,
or
the
next
hour
,
more
then
the
present
hour
,
when
deadnesse
is
on
,
that
he
shall
be
master
of
the
Spirits
breathing
on
him
,
to
fetch
spiritual
dispositions
?
Now
omission
of
praying
,
and
of
other
duties
,
is
a
hainous
sin
.
Can
sin
be
a
hire
to
purchase
or
buy
the
breathings
of
the
Holy
Ghost
?
Did
ever
man
get
sweet
accesse
to
God
through
the
Mediator
Christ
in
prayer
,
who
delayes
praying
because
he
wants
a
praying
disposition
?
And
can
the
Lord
welcome
in
the
Mediator
Christ
the
man
who
fathers
the
sinful
omission
of
prayer
,
and
other
duties
,
upon
the
holy
Spirit
of
God
?
Loose
Professors
delay
their
repentance
upon
this
,
when
they
are
old
and
a
dying
they
shall
be
more
fit
for
repentance
.
3.
We
are
to
pray
away
indispositions
as
a
great
affliction
.
An
indisposition
to
pray
is
a
great
affliction
to
a
godly
soul
;
and
the
so
afflicted
is
to
pray
to
remove
that
indisposition
,
and
to
seek
in
prayer
a
spiritual
disposition
to
pray
;
and
that
pray
continually
,
is
not
,
pray
only
when
a
spiritual
disposition
to
pray
is
on
;
for
that
should
be
far
from
praying
continually
;
and
that
Psal.
50.
Call
upon
me
in
the
day
of
trouble
,
suffereth
no
such
exception
,
Pray
to
me
in
trouble
,
but
not
except
ye
be
spiritually
disposed
:
For
it
hath
this
good
sense
,
call
and
pray
in
the
day
of
trouble
,
and
in
the
hour
when
the
spirit
is
under
the
soul-trouble
of
desertion
and
indisposition
,
and
when
the
Lord
hides
his
face
and
shines
not
.
So
the
want
of
a
spiritual
disposition
is
the
frowning
of
God
upon
the
soul
;
and
it
's
an
ungracious
heart
which
will
not
pray
when
the
Spirit
in
his
shining
influences
withdraws
.
And
therefore
4.
It
's
not
the
Spirit
of
the
Lord
,
but
the
spirit
of
Satan
,
which
suggests
any
such
carnal
arguing
.
I
have
no
heavenly
disposition
for
the
present
,
therefore
I
will
not
pray
;
for
the
Spirit
of
the
Lord
quickens
men
to
duties
,
and
that
is
known
to
be
a
spirit
from
hell
that
weakens
men
in
praying
,
or
in
any
duties
.
CHAP.
V.
Influences
of
grace
are
due
to
the
Saints
by
promise
.
2.
Some
are
plagued
with
plenty
of
means
.
3.
The
scope
of
the
place
,
Deut.
29.
3.
The
great
temptations
which
thine
eyes
have
seen
,
&c.
opened
.
4.
The
nature
of
the
Lord's
promise
of
influences
.
5.
The
efficient
causes
of
influences
from
the
Father
and
from
the
Son
:
influences
on
the
Man
Christ
.
6.
Influences
from
the
Father
,
how
they
are
ours
.
7.
Influences
from
the
Son
Christ
which
are
promised
to
us
,
how
they
are
ours
.
THere
is
another
way
of
fetching
influences
of
grace
,
when
we
carefully
use
former
grace
:
as
our
Saviour
saith
,
to
him
that
hath
,
shall
be
given
.
And
so
grace
shall
bring
more
grace
:
The
Lord
hath
given
influences
by
necessity
of
a
promise
.
Sowen
wheat
brings
forth
more
wheat
.
Psal.
119.
1.
Blessed
are
they
that
walk
in
the
law
of
the
Lord
,
they
shall
doe
no
iniquity
;
then
upon
the
account
of
a
holy
walk
,
the
Lord
must
bestow
influences
of
grace
to
preserve
men
from
doing
acts
of
iniquity
.
And
there
must
be
a
promise
of
influences
,
that
such
as
walk
in
the
Law
of
the
Lord
,
shall
walk
more
in
that
Law
;
Prov.
1.
5.
A
wise
man
will
hear
and
encrease
more
in
learning
:
then
to
spiritual
wisedome
there
must
be
a
promise
of
influences
to
encrease
spiritual
wisedom
.
Isa.
40.
They
that
wait
on
the
Lord
shall
renew
their
strength
,
they
shall
mount
up
with
wings
as
Eagles
,
they
shall
run
and
not
be
weary
,
and
walk
and
not
faint
.
Then
waiting
on
the
Lord
shall
fetch
the
wind
of
new
quickening
influences
to
wait
more
upon
the
Lord
,
and
to
run
;
and
they
that
run
,
shall
run
more
,
and
which
falls
not
out
in
physical
running
when
they
are
running
.
Now
fresh
swiftness
and
recent
vigour
of
speed
shall
be
given
to
the
runner
,
and
larger
breath
and
spiritnesse
then
he
had
before
.
None
are
thriving
and
growing
men
as
the
godly
are
.
Mal.
4.
2.
But
unto
you
that
fear
my
Name
shall
the
Sun
of
righteousness
arise
with
healing
in
his
wings
;
and
ye
shall
goe
forth
,
and
grow
as
calves
in
the
stall
.
Prov.
4.
18.
But
the
path
of
the
just
is
as
the
shining
light
,
that
shineth
more
and
more
,
unto
the
perfect
day
.
In
which
dispensation
,
1.
Such
as
are
more
proud
with
plenty
of
means
and
plague
themselves
with
abundance
,
occasion
the
truth
of
this
;
that
Christ
sends
the
rich
empty
away
,
and
throws
the
mighty
down
from
their
seats
,
and
their
golden
and
silken
chairs
,
Luke
52.
53.
And
the
rich
and
the
full
(
saith
Hannah
,
1
Sam.
2.
5.
)
have
hired
out
themselves
for
bread
.
And
since
men
will
be
plagued
and
poysoned
with
plenty
,
let
it
be
so
;
and
that
lie
upon
them
as
a
word
of
chiding
,
A
clearing
of
the
place
Deu.
29.
3.
the
great
temptations
,
&c.
Deut.
29.
3.
The
great
temptations
which
thine
eyes
have
seen
,
the
signs
and
these
great
miracles
.
Ver.
4.
Yet
the
Lord
hath
not
given
you
a
heart
to
perceive
,
nor
eyes
to
see
,
nor
ears
to
hear
unto
this
day
.
And
is
the
Lord
complaining
of
himself
in
this
place
?
No
;
he
will
not
have
them
to
search
into
the
depth
of
soveraignty
,
ver.
29.
because
God
gave
them
not
an
heart
.
Nay
,
but
his
scope
is
to
complain
of
the
peoples
abusing
of
the
plenty
of
means
.
I
gave
you
the
grace
of
outward
means
,
but
ye
misgraced
(
to
speak
so
)
your
own
heart
;
therefore
it
is
just
that
ye
be
blind
and
deaf
,
since
ye
wickedly
wink
and
stop
your
ears
;
though
it
cannot
be
denied
that
God
would
have
them
humbled
by
reflecting
on
their
own
wilful
winking
and
blindness
,
yet
so
as
they
should
tremble
and
stoop
at
him
,
who
can
give
a
new
heart
and
eyes
and
ears
,
but
of
soveraignty
denies
it
to
the
reprobates
;
of
whom
he
complains
,
that
the
chosen
may
tremble
.
2.
We
are
hence
led
to
consider
the
nature
of
God's
promises
,
that
they
are
much
unlike
to
the
promises
and
covenants
between
man
and
man
:
For
it
comes
to
this
;
such
as
have
influences
from
the
Lord
to
run
,
through
his
free
grace
,
the
Lord
of
the
same
free
grace
giveth
new
influences
to
them
to
run
more
.
The
Lord
,
because
he
makes
some
rich
in
grace
,
he
makes
them
of
rich
in
grace
,
yet
more
rich
in
grace
;
and
whom
he
loves
freely
,
he
yet
more
freely
loves
.
And
the
truth
is
,
the
Lord
makes
himself
debtor
to
his
own
grace
not
to
our
industry
.
As
Augustine
,
August
.
lib.
1.
con
.
6.
Nec
mater
mea
nec
nutrices
meae
sibi
ubera
implebant
,
sed
tu
mihi
,
Domine
,
per
eas
dabas
mihi
alimentum
infantiae
secundum
institutionem
tuam
&
divitias
usque
ad
fundum
rerum
dispositas
;
tu
etiam
dabas
nolle
amplius
,
quam
dabas
&
nutrientibus
me
dare
,
mihi
velle
quod
eis
dabas
dare
enim
mihi
per
ordinatum
effectum
volebant
,
quo
ex
te
abundabant
.
the
Lord
gave
being
and
milk
to
my
Nurse
to
feed
me
,
thou
gavest
me
nilling
and
willing
;
where
is
my
merit
then
?
3.
Free
grace
infused
the
first
habit
;
so
by
infusion
of
grace
he
adds
parcels
to
the
first
habit
;
so
that
the
increase
of
the
habit
of
grace
,
is
as
free
grace
as
the
first
habit
;
and
there
is
no
earning
nor
hiring
of
grace
,
or
engaging
of
the
Lord
,
else
grace
should
not
be
grace
,
and
works
should
not
be
works
.
4.
By
some
hainous
,
old
and
over
years
guiltiness
,
we
give
place
to
the
Divel
,
and
rotten
talking
and
malice
and
wrath
stealing
in
;
Paul
is
put
to
that
necessary
word
,
Ephes.
4.
26
,
27
,
28
,
29
,
30
,
31.
Grieve
not
the
Spirit
of
God
,
by
which
ye
are
sealed
to
the
day
of
redemption
.
For
such
sins
bring
on
withdrawing
of
influences
.
Christ
knocks
and
ye
put
a
little
stone
in
the
Key-hole
,
and
the
sprent
is
broken
,
and
the
dore
will
neither
open
nor
shut
:
when
the
wheels
of
the
Horologue
are
broke
,
there
is
no
sound
of
hours
heard
;
when
the
bones
are
crushed
,
the
man
cannot
walk
;
the
spiritual
organs
,
dispositions
and
powers
of
David's
soul
were
blunted
and
out
of
frame
,
by
his
adultery
and
bloud-guiltinesse
:
No
wonder
then
the
Spirit
was
unwilling
to
dwell
and
act
in
his
wonted
lodging
,
Psal.
51.
11.
Cast
me
not
away
from
thy
presence
:
and
take
not
(
saith
he
)
thy
holy
Spirit
from
me
.
12.
Restore
unto
me
the
joy
of
thy
salvation
,
and
uphold
me
with
thy
free
Spirit
.
It
s
good
to
keep
the
wheels
whole
.
But
sin
cannot
so
interdict
or
lay
an
arrestment
upon
influences
as
to
conclude
and
restrain
the
free
grace
of
God
:
Ripening
of
guiltinesse
,
makes
way
to
ripening
of
free
grace
.
nor
does
the
Lord
by
the
Saints
falls
,
fall
from
his
soveraignty
and
princedom
of
grace
;
yea
,
rather
from
the
heightning
and
abounding
of
sin
does
the
reign
and
Kingly
power
of
grace
shine
the
more
;
the
more
tumid
the
boyl
is
,
and
the
more
the
flesh
about
it
burns
and
flames
with
the
swelling
of
the
humour
,
the
more
it
is
ripened
for
breaking
and
healing
.
A
Feaver
at
the
height
begins
to
decline
,
as
the
Sea
full
at
the
outmost
point
of
the
shore
does
reflow
and
ebb
again
.
See
death
and
sin's
reign
,
and
grace
and
Christ's
reign
,
Rom.
5.
15
,
17
,
21.
See
Ezech.
20.
23.
Ezech.
16.
59
,
60.
Ezech.
26.
21
,
22
,
23.
1
Tim.
1.
13
,
14
,
15
,
16
,
17.
make
some
ripeness
for
fulness
of
grace
.
Though
Christ's
reign
cannot
ebb
or
fall
;
But
no
thanks
to
the
sinner
,
but
great
praise
to
him
who
makes
medicine
of
the
rotten
and
attry
bloud
of
our
wounds
.
5.
It
s
considerable
that
gracious
actings
fetch
influences
for
other
gracious
actings
;
for
grace
is
nearer
of
kin
to
grace
then
nature
can
be
to
grace
.
Now
as
touching
the
Author
of
influences
(
that
we
may
come
more
particularly
to
the
supernaturalness
of
influences
)
we
know
the
Father
,
The
three
persons
,
the
Father
,
Son
,
and
Spirit
give
influences
.
the
Son
,
the
holy
Spirit
are
all
in
Scripture
said
to
act
upon
the
soul
,
in
a
gracious
way
.
It
shall
not
be
needful
to
speak
much
of
the
Father's
influences
upon
the
man
Christ
in
sending
and
bestowing
the
Spirit
and
the
anointing
above
his
fellows
upon
him
:
In
the
influences
of
the
God-head
,
in
a
personal
union
upon
the
Man
Christ
in
filling
him
with
the
holy
Ghost
from
the
womb
:
and
especially
the
Lord
was
mighty
in
him
in
preaching
with
authority
;
so
that
the
hearers
were
astonished
,
and
all
wondered
at
the
gracious
words
that
proceeded
out
of
his
mouth
,
The
fulness
of
influences
on
the
man
Christ
.
in
praying
while
his
countenance
shined
.
And
2.
The
Lord's
influences
were
evident
in
disputing
with
the
Doctors
in
the
Temple
,
when
he
was
but
twelve
years
of
age
,
in
silencing
the
learned
enemies
in
strongly
convincing
parables
.
3.
God
was
mighty
in
miracles
of
all
sorts
,
in
casting
out
Divels
,
healing
all
manner
of
diseases
instantly
without
medicine
,
in
raising
the
dead
,
in
rebuking
the
sea
and
the
winds
,
multiplying
the
loaves
,
blasting
the
fig-trees
,
Acts
16.
39.
Isa.
61.
1.
John
3.
34.
Isa.
11.
1
,
2
,
3.
4.
Influences
more
then
ordinary
were
seen
in
his
strength
against
the
Divels
,
and
justice
and
wrath
of
God
for
our
sins
,
in
praying
,
strong
believing
,
in
tears
and
cries
,
in
preaching
and
exhorting
his
Disciples
,
converting
the
Thief
that
suffered
with
him
.
5.
He
must
have
had
strong
and
mighty
influences
in
the
course
of
a
holy
and
sinlesse
conversation
,
in
a
mortified
walk
,
refusing
a
Kingdom
when
it
was
offered
to
him
,
John
6.
though
he
could
have
born
it
out
;
in
being
poor
for
us
;
in
having
no
hole
nor
lodging
to
hide
his
head
;
in
meek
and
patient
forgiving
of
his
enemies
;
in
being
much
in
prayer
,
spending
whole
nights
in
praying
;
in
praying
and
fasting
forty
dayes
;
in
obeying
all
lawes
,
fulfilling
all
righteousnesse
,
ceremonial
,
moral
,
natural
;
in
all
works
of
mercie
,
obedience
to
Caesar
,
to
Parents
,
Brethren
,
to
soules
of
men
;
in
his
vertues
of
faith
,
lowlinesse
,
meeknesse
,
patience
,
love
,
zeal
,
hope
,
delighting
in
God
.
Now
though
none
can
be
so
neer
to
God
as
the
man
Christ
,
who
in
one
person
was
not
neer
to
God
only
,
but
was
God-man
and
Emanuel
;
yet
learn
we
hence
,
the
nearer
we
are
to
God
,
the
more
are
we
under
the
showres
of
influences
of
grace
.
It
's
good
to
be
holy
,
and
keep
close
communion
with
God
,
and
dwell
hard
by
the
Fountain
,
and
we
shall
be
watered
.
The
tree
planted
by
the
rivers
side
hath
most
influences
;
and
the
man
that
lies
in
a
bed
of
roses
,
and
is
neer
to
spikenard
,
to
mirrhe
,
aloes
,
and
Cassia
,
and
is
dayly
among
the
he●bs
,
and
haunts
in
the
garden
of
all
fragrant
smels
,
will
carry
some
sweet
savour
away
.
The
Lord
Jesus
his
out-lettings
of
free
love
and
grace
,
must
run
much
upon
these
who
are
daily
neer
to
him
.
Keep
a
distance
from
God
,
and
be
much
at
cups
,
at
chambering
and
wantonnesse
,
in
the
company
of
the
whore
,
of
the
profane
,
of
the
swearer
,
what
hope
of
showres
and
waterings
of
influences
of
grace
upon
such
a
cursed
soyle
?
But
2.
The
Fathers
drawing
sinners
to
Christ
,
Iohn
6.
44.
the
Fathers
teaching
men
,
and
causing
them
to
hear
the
learning
of
the
Father
,
Iohn
6.
45.
holds
forth
the
influences
of
the
Father
upon
sinners
.
Christs
word
is
remarkable
,
Iohn
15.
Influences
of
the
Father
upon
his
own
1.
My
Father
is
the
husband-man
.
When
Christs
Father
ploughs
the
sinner
,
and
breaks
up
the
fallow
ground
of
the
heart
,
there
must
be
influences
there
:
for
then
is
the
Father
fitting
the
soyle
for
Christ
,
Col.
1.
12.
Giving
thanks
unto
the
Father
,
The
Lord's
beginning
of
a
good
work
in
us
brings
the
Lord
under
a
necessity
of
conferring
influences
to
the
end
.
who
hath
made
us
meet
to
be
partakers
of
the
inheritance
of
the
Saints
in
light
.
13.
Who
hath
delivered
us
from
the
power
of
darknesse
,
and
hath
translated
us
to
the
kingdom
of
the
Son
of
his
love
.
That
must
be
a
mighty
strong
influence
of
the
Father
that
works
the
mans
translation
;
and
the
daily
work
of
the
care
of
the
Father
is
much
in
promoving
his
work
,
Iohn
15.
2.
Every
branch
that
beareth
fruit
he
purgeth
it
,
that
it
may
bring
forth
more
fruit
.
Let
then
the
question
be
,
what
talk
ye
to
us
of
predeterminating
influences
that
are
above
us
in
the
hand
of
a
Soveraign
God
?
How
shall
our
short
arm
reach
these
influences
.
How
shall
our
short
arme
reach
these
influences
?
We
must
have
influences
of
the
Father
that
are
at
our
hand
,
and
under
the
power
of
our
free-will
.
Answ.
1.
The
Adversaries
here
deny
the
freedome
and
soveraignty
of
grace
in
bestowing
influences
,
and
submit
the
actings
of
grace
to
the
industry
of
a
soveraign
man
.
Bradwardin
desired
to
worship
no
God
who
was
under
mans
free-will
:
I
commend
him
for
it
.
2.
Christ
hath
the
dispensing
of
predeterminating
influences
,
by
office
and
covenant
.
The
question
is
soon
answered
:
The
Father
of
Christ
condescends
to
take
on
the
person
,
and
,
as
it
were
,
the
office
of
a
painful
husband-man
,
who
intends
to
make
some
noble
generous
Vine-trees
to
be
planted
in
the
higher
garden
;
and
shall
an
earthly
husband-man
plow
,
delve
,
ditch
,
plant
,
purge
,
and
do
all
that
becomes
his
office
?
so
that
it
the
Vine-tree
had
wit
and
reason
,
it
could
not
make
a
question
,
will
the
husband-man
care
for
me
?
will
he
delve
,
and
dresse
,
and
purge
me
,
that
I
may
bring
forth
more
fruit
?
Far
more
may
the
believer
say
,
Christs
Father
and
my
Father
is
the
good
husband-man
,
and
both
have
begun
the
good
work
in
me
.
Faith
would
say
,
he
will
not
be
wanting
in
his
office
of
husbandry
;
he
will
send
showers
of
blessings
and
influences
upon
his
mount
Sion
,
and
upon
me
a
withered
and
dry
twig
.
3.
Christ
saith
,
Iohn
15.
I
am
the
Vine-tree
,
ye
are
the
branches
.
Now
look
what
influences
of
sap
and
life
the
Vine-tree
sends
to
the
branches
,
and
the
head
to
the
members
,
so
will
the
Lord
for
ever
make
that
good
,
Iohn
14.
19.
Because
I
live
,
ye
shall
live
also
.
1.
As
King
and
Prince
.
Christ
must
put
out
his
influences
for
repentance
and
pardon
,
Acts
5.
31.
2.
He
is
Prophet
of
the
Church
:
Then
opening
the
heart
to
understand
the
Scriptures
is
his
office
,
and
to
warm
the
heart
by
the
word
,
Luke
24.
32
,
45.
3.
As
High
Priest
he
ascended
on
high
,
and
contributes
his
influences
for
sending
down
the
Spirit
,
Luke
24.
49.
John
14.
16
,
17.
John
16.
7.
Yea
,
and
predeterminating
influences
to
circumcise
the
heart
to
the
Lord
,
are
promised
by
him
,
Deut.
30.
6.
Ezek.
18.
19.
Isa.
44.
1
,
2
,
3
,
4.
2.
When
a
dominion
from
sea
to
sea
,
and
from
the
river
to
the
ends
of
the
earth
is
promised
to
him
,
Psal.
72.
8.
and
that
all
nations
shall
serve
him
,
v.
11.
and
that
the
heathen
shall
be
his
inheritance
,
and
the
uttermost
parts
of
the
earth
his
possession
,
Psal.
2.
8.
and
when
the
incoming
of
the
Gentiles
in
their
fulness
,
is
promised
to
him
,
Isa.
55.
1
,
2
,
3
,
4
,
5
,
6.
Isa.
42.
8
,
9.
Isa.
11.
10
,
11.
there
must
be
promised
a
power
of
bowing
their
hearts
,
to
make
them
a
willing
people
to
follow
Christ
,
Psal.
110.
1
,
2
,
3.
Call
this
bowing
of
the
heart
predeterminating
grace
,
or
give
it
another
name
,
I
contend
not
,
or
call
it
an
impression
of
strong
delectation
on
the
will
,
so
it
be
invincible
,
insuperable
,
and
above
the
power
of
free
will
to
resist
and
oppose
the
call
and
drawing
power
of
Christ
,
no
matter
though
it
be
not
irresistible
;
which
includes
the
wills
free
consent
.
3.
The
promises
of
a
seed
given
to
Christ
,
and
that
he
should
see
of
the
travels
of
his
soul
;
and
that
the
pleasure
of
the
Lord
should
prosper
in
his
hand
,
Isa.
53.
prove
that
influences
of
grace
must
be
promised
,
by
which
people
should
be
made
the
seed
of
Christ
,
and
willing
followers
of
him
,
which
is
Christ's
soul-travel
,
and
the
good-will
and
pleasure
of
God
prospering
in
his
hand
,
Isa.
59.
20
,
21
,
22.
Isa.
49.
5
,
6
,
7
,
8
,
9.
Psal.
89.
27
,
28
,
29
,
30
,
31
,
32
,
33
,
34
,
35
,
36
,
37.
4.
The
promises
of
the
covenant
between
the
Father
and
the
Son
prove
the
same
;
for
if
God
give
many
children
to
Christ
,
and
if
Christ
undertake
for
these
many
children
,
to
bring
them
to
glory
,
to
cast
none
of
them
forth
,
but
to
raise
them
up
at
the
last
day
,
and
to
lose
none
of
them
;
Then
must
Christ
be
Master
of
their
free
will
,
and
he
must
have
a
bar
of
strong
influences
on
their
heart
,
that
it
shall
not
be
in
the
power
of
Satan
,
the
world
or
sinful
flesh
to
pluck
them
out
of
his
hand
.
Hence
against
all
trepidation
of
mind
,
this
is
removed
;
what
warrant
have
we
,
that
we
can
make
use
of
the
influences
of
grace
that
are
in
the
hands
of
the
Son
?
these
are
a
fowl
flying
in
the
wood
,
which
we
cannot
command
;
take
these
answers
.
1.
The
influences
in
the
Son
are
all
for
our
use
and
good
.
What
ever
Mediatory
grace
is
in
the
Son
they
are
gracious
influences
laid
by
for
our
good
;
as
what
sums
of
money
a
rich
man
is
to
give
out
for
the
profit
of
Minors
,
he
mixes
it
not
with
his
own
,
but
looks
on
it
as
none
of
his
,
but
to
be
expended
for
the
good
of
others
;
and
the
Minors
having
assurance
of
the
faithfulnesse
and
care
of
their
Tutors
,
look
upon
it
as
their
own
:
we
are
by
faith
to
look
upon
the
treasury
of
Christ
that
is
begun
to
be
bestowed
on
us
;
and
that
Christ
shall
not
withdraw
,
(
being
a
most
faithful
Tutor
)
what
is
necessary
for
our
best
life
.
2.
Christ
being
the
best
of
Kings
,
the
most
faithful
of
Priests
,
and
above
all
the
Prophets
,
Moses
,
and
who
ever
they
were
,
by
office
is
to
give
out
influences
.
If
we
believe
that
Christ
shall
acquit
himself
as
a
King
,
then
shall
his
subjects
find
the
outlettings
of
grace
for
repentance
and
remission
,
Acts
5.
31.
for
Christ
is
worthy
of
his
throue
and
chair
of
Princely
state
We
are
to
believe
,
as
our
high
Priest
,
he
shall
,
by
vertue
of
his
office
,
apply
by
the
Spirit
the
bloud
of
attonement
and
sprinkle
the
nations
therewith
;
As
also
,
when
we
sin
he
gives
out
influences
for
believing
that
our
Advocate
lives
and
intercedes
for
us
;
and
the
acts
of
opening
the
heart
to
believe
the
Scriptures
,
to
be
guided
in
all
truth
,
to
be
comforted
and
quickned
,
come
from
Christ
the
great
Prophet
;
and
if
he
be
God
,
what
the
Governour
of
Heaven
and
Earth
does
by
his
office
,
if
he
feed
all
living
things
,
the
Ravens
move
not
the
question
what
they
shall
eat
to
morrow
,
nor
the
Lillies
of
the
field
how
they
shall
be
cloathed
:
far
more
,
believers
are
to
rest
upon
this
,
Christ
shall
fully
execute
all
his
offices
in
all
parts
towards
them
.
3.
The
Vine-tree
,
by
a
flux
of
nature
,
sends
sap
to
the
branches
,
and
the
head
does
not
deliberate
nor
interpose
freedome
of
will
to
send
down
life
and
influences
of
life
to
the
members
;
but
nature
hath
a
strong
hand
in
this
:
at
least
love
is
soon
resolved
in
the
husband
what
shall
be
the
influences
of
good
communicated
by
him
to
the
Spouse
.
The
great
thing
Redemption
is
purchased
,
and
will
Christ
stand
and
doubt
of
influences
of
grace
to
compleat
the
Redemption
,
and
to
make
out
the
life
of
glory
until
it
come
to
the
fruition
and
enjoyment
thereof
?
CHAP.
VI.
The
two
spirits
of
the
world
and
of
God
,
1
Cor.
2
,
12.
and
the
differences
in
order
to
influences
opened
.
3.
The
characters
of
the
spirit
of
God
,
and
the
relation
of
the
spirit
to
the
word
.
3.
The
spirit
of
Antichrist
.
4.
The
more
of
the
spirit
the
more
activity
in
the
ways
of
God
.
5.
The
Spirit
of
God
a
praying
spirit
.
6.
No
praying
without
the
spirit
.
7.
The
suspending
of
influences
.
8.
We
are
to
pray
for
influences
.
9.
Two-fold
power
and
efficacy
.
10.
The
difference
betwixt
the
spirits
acting
,
and
the
literal
acting
of
the
word
.
BUt
influences
of
the
Spirit
are
mainly
here
to
be
eyed
;
and
if
any
have
the
spirit
,
he
cannot
want
the
influences
of
God
.
The
Spirit
is
,
as
it
were
,
all
saving
influences
,
and
such
as
are
void
of
the
spirit
,
know
not
any
thing
of
saving
influences
;
Yea
,
the
Father
and
the
Son
let
out
all
their
influences
in
,
and
by
the
Spirit
.
Therefore
to
open
this
;
consider
1.
That
there
are
two
sorts
.
2.
The
characters
and
differences
of
the
Spirit
of
God
which
speak
a
spiritual
man
,
and
spiritual
influences
.
3.
What
are
the
divers
influences
to
be
taken
notice
of
:
The
two
spirits
are
clear
,
1
Cor.
2.
12.
But
we
have
not
received
the
spirit
of
the
world
,
but
the
spirit
which
is
of
God
.
Paul
had
said
that
the
world
and
the
Princes
of
the
world
knew
not
the
mystery
of
the
Gospel
;
why
?
They
had
not
crucified
the
Lord
of
glory
,
had
they
known
him
.
As
also
the
spirit
teacheth
it
,
ver.
10.
how
is
that
proved
?
from
the
nature
of
an
infinite
spirit
,
that
searcheth
all
the
things
of
the
infinite
God
;
even
as
a
mans
spirit
searcheth
all
the
things
of
a
man
,
v.
12.
How
can
we
know
the
things
of
God
,
they
are
far
above
us
.
He
answers
,
we
who
have
received
,
not
the
spirit
of
the
world
,
but
the
Spirit
of
God
,
doe
know
the
things
that
are
graciously
given
us
of
God
:
they
know
the
things
of
God
;
But
v.
12.
we
are
such
.
Q.
What
is
meant
by
the
spirit
of
the
world
?
Ans.
It
s
the
humane
spirit
,
by
which
we
know
Arts
and
Sciences
,
The
spirit
of
the
world
.
and
the
things
of
a
present
world
,
which
is
also
the
Spirit
of
God
,
and
a
singular
gift
of
God
.
But
there
is
somewhat
more
in
this
spirit
:
a
carnal
spirit
that
is
opposite
to
the
Spirit
that
is
of
God
,
a
spirit
that
judges
the
depths
of
Gospel
wisedom
to
be
foolishnesse
,
ver.
13
,
14.
Hence
the
differences
of
the
two
spirits
.
1.
There
are
no
saving
influences
due
to
the
spirit
of
the
world
.
The
worlds
spirit
sees
the
mysteries
of
Philosophy
and
Arts
,
and
the
good
things
of
a
present
flowing
world
,
and
no
more
.
And
as
an
old
man
sees
all
that
a
child
can
see
and
know
,
and
much
more
in
a
more
solid
way
:
So
the
children
of
God
often
,
as
Moses
,
Solomon
,
Daniel
,
Paul
,
see
with
the
spirit
of
the
world
in
this
sense
all
which
the
men
of
the
world
see
,
and
in
a
more
spiritual
way
;
and
beside
,
the
Spirit
of
God
in
them
knows
higher
things
that
are
hid
from
the
world
and
their
spirit
.
As
,
1.
How
Heaven
lies
,
how
many
Summers
are
in
one
year
in
that
land
.
2.
The
rivers
of
wine
and
milk
,
The
glorious
things
which
the
spirit
of
God
shews
.
Isa.
55.
1.
the
garden
,
the
second
Paradise
,
the
tree
of
life
that
bears
twelve
manner
of
fruits
every
moneth
,
and
the
leaves
serve
to
heal
the
Nations
,
and
the
pure
river
of
water
of
life
clear
as
chrystal
proceeding
out
of
the
throne
of
God
and
of
the
Lamb
,
Rev.
22.
1
,
2.
Rev.
2.
7.
3.
What
a
plantation
is
there
?
what
streets
of
gold
the
rich
citizens
walk
in
with
their
feet
?
Rev.
21.
the
structure
of
the
new
Jerusalem
,
the
twelve
ports
,
the
foundation
of
the
wall
,
garnished
with
all
manner
of
precious
stones
,
the
building
of
the
wall
of
Jasper
,
what
a
bride
the
Lamb's
wife
is
,
as
shee
is
busked
and
adorned
with
the
glory
of
God
,
what
a
joyful
company
of
harpers
cloathed
in
white
follow
the
Lamb
?
Rev.
14.
Rev.
19.
Yea
4.
Even
in
this
life
in
the
lower
countrey
,
and
the
out-fields
,
the
fruits
that
grow
in
the
land
are
good
,
Rom.
14.
17.
Gal.
5.
22.
Psal.
72.
16.
1
Pet.
1.
4
,
5
,
6.
Psal.
16.
11.
1
Cor.
2.
9.
what
a
life-guard
for
Kings
sons
?
Isa.
6.
2
,
3
,
4.
Psal.
34.
7.
Psal.
91.
11
,
12.
and
on
the
other
hand
,
what
golden
nothings
and
clay-dreams
does
the
spirit
of
the
world
follow
after
?
what
spiritual
gallantry
is
in
the
man
,
that
says
and
resolves
,
time
and
all
that
Solomon
had
shall
not
satisfie
me
;
I
must
either
be
a
King
above
time
or
have
nothing
.
Will
a
beggar
aspire
to
a
Kingdom
;
or
a
sow
seek
after
pearls
?
what
does
the
spirit
of
the
world
,
but
lie
,
and
swear
,
and
whore
,
and
oppresse
in
the
sons
of
disobedience
?
the
godly
is
of
a
far
more
excellent
spirit
.
5.
It
s
a
poor
spirit
that
acts
in
Cicero
,
Seneca
,
and
other
Pagans
:
the
bastard
and
the
servants
priviledge
is
little
to
a
Kings
heir
and
son
.
As
to
the
second
,
the
differences
of
that
Spirit
which
is
of
God
are
considerable
.
1.
How
the
spirit
of
God
dwels
in
his
own
.
The
spirit
,
John
14.
17.
remains
in
his
own
,
and
dwels
in
them
,
as
in
his
house
,
Rom.
8.
11.
as
a
man
remains
and
works
in
a
shop
or
work-house
;
and
the
soul
,
lives
,
breaths
,
acts
,
discourses
in
the
man
:
so
the
spirit
of
adoption
,
prays
,
groans
,
believs
,
teacheth
,
witnesseth
,
speaketh
,
heareth
in
the
believer
,
Matth.
10.
19.
Rom.
8.
16
,
25
,
26.
Now
the
world
cannot
receive
this
spirit
,
John
14.
27.
no
more
then
the
noble
soul
of
man
can
find
lodging
in
a
brute
beast
:
try
what
spirit
acts
in
you
,
and
the
principles
of
your
actions
,
and
you
shall
know
the
influences
.
Every
mans
moral
actings
are
as
John's
baptisme
,
from
Heaven
or
of
Men
;
what
sparkles
of
influences
kindle
the
heart
in
your
actings
?
2.
The
Spirit
of
God
,
John
16.
13.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
He
shall
guide
the
way
to
you
in
all
truth
;
Rom.
8.
14.
as
many
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
are
led
,
driven
either
as
a
flock
by
the
shepherd
,
or
as
a
ship
by
the
wind
,
are
the
children
of
God
.
The
Spirit
is
a
Pilot
and
a
Steersman
acting
and
moving
in
the
Saints
,
directing
,
counselling
,
enspiring
in
all
actings
:
its
easie
to
know
the
spirits
leading
by
what
it
drives
at
,
The
spirit
of
the
world
in
the
Antichrist
and
divers
other
spirits
lead
the
world
.
Rev.
16.
13.
For
they
are
the
spirits
of
divels
working
miracles
,
which
go
forth
to
the
Kings
of
the
earth
,
and
of
the
whole
world
to
gather
them
to
the
battel
of
that
great
day
of
God
Almighty
.
This
he
says
of
the
three
unclean
spirits
like
frogs
(
the
Popes
firebrands
and
incendiaries
)
who
came
out
of
the
mouth
of
the
Dragon
,
out
of
the
mouth
of
the
beast
,
and
out
of
the
mouth
of
the
false
Prophet
.
What
hellish
influences
must
drive
these
men
delivered
up
to
such
leaders
?
There
is
a
spirit
who
rules
in
the
children
of
disobedience
,
Satan
the
Prince
of
the
air
,
Eph.
2.
The
spirit
of
giddinesse
and
errour
leads
Egypt
,
Isa.
19.
14.
The
spirit
of
whoredome
,
Hos.
4.
12.
Hos.
5.
4.
that
inclines
to
Idolatry
.
The
spirit
of
lying
,
1
Kin.
22.
22.
The
spirit
of
errour
,
1
John
4.
6.
The
spirit
of
unbelief
that
was
in
the
ten
spies
led
and
drive
many
,
Num.
14.
24.
But
Caleb
had
another
spirit
with
him
.
It
's
the
sin
of
the
time
we
live
in
,
to
persecute
&
resist
the
spirit
;
and
the
more
outlettings
of
the
spirit
that
appear
in
Steven
,
the
more
the
Jewes
set
themselves
against
him
.
For
Acts
7.
27.
they
cry
out
with
a
loud
voice
,
and
stop
their
eares
,
and
run
upon
him
,
when
he
saw
heaven
open
,
being
full
of
the
Holy
Ghost
;
he
was
before
full
of
the
Holy
Ghost
,
but
now
there
is
a
high
spring-tide
,
and
a
new
mighty
flowing
of
the
influences
of
the
Holy
Ghost
;
and
the
height
of
goodnesse
and
excellent
actings
of
the
spirit
,
drawes
out
their
malice
to
the
full
,
as
Steven
told
them
,
51.
Ye
have
alwayes
resisted
the
Holy
Ghost
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
to
fall
crosse
with
all
the
might
in
a
hostile
way
upon
the
spirit
.
O
tremble
to
hate
and
fight
against
the
marrow
of
godliness
,
and
to
mock
the
spirit
!
O
that
it
were
not
this
day
the
sin
of
Scotland
,
and
of
the
generality
of
the
Ministers
of
the
Gospel
in
this
Land
!
In
the
Prelates
times
the
seekers
of
God
met
not
with
such
bitternesse
as
even
now
they
meet
with
.
3.
Liberty
of
stirring
follows
the
spirit
.
Where
the
Spirit
of
the
Lord
is
there
is
liberty
,
2
Cor.
3.
17.
Vphold
me
with
thy
free
Spirit
,
Psal.
51.
12.
It
's
proper
to
natural
men
in
whom
the
spirit
dwels
,
not
to
be
vile
slaves
to
lusts
;
and
the
more
of
the
spirit
in
any
,
the
more
active
are
they
in
the
Lords
wayes
;
and
hardly
can
the
spirit
be
where
there
are
not
influences
of
grace
.
For
it
's
the
Spirits
office
to
be
stirring
and
active
(
as
the
horses
of
Egypt
are
flesh
and
not
spirit
,
that
is
,
lumpish
,
dead
,
feeble
,
unable
to
save
,
not
spirited
&
active
to
deliver
)
and
in
this
especially
the
actings
of
the
spirit
appear
in
the
fiery
spiritness
of
heavenly
influences
.
Would
ye
be
carried
on
and
helped
in
duties
;
get
the
spirit
and
ye
cannot
misse
heavenly
influences
;
the
drinesse
of
the
earth
speaks
the
suspending
of
rain
and
dew
in
the
clouds
,
and
a
heaven
of
brass
;
the
man
is
dead
,
and
under
bands
,
and
straitned
in
prayer
,
then
must
the
showres
of
influences
be
restrained
.
Psal.
51.
12.
Vphold
me
with
thy
free
spirit
.
What
then
?
v.
13.
Then
I
le
teach
transgressors
thy
wayes
.
Take
a
work
where
there
are
an
hundred
wheels
,
of
which
the
higher
moves
the
lower
;
then
when
the
first
and
highest
moves
not
,
all
the
ninety
and
nine
must
stand
.
When
the
spirit
breathes
not
,
and
influences
are
restrained
,
what
wonder
if
the
soul
be
deadned
?
For
the
Marigold
loures
and
weeps
,
in
its
kind
,
and
droops
when
the
Sun
is
down
:
our
prayers
would
blow
upon
the
North
and
South
wind
that
they
may
blow
:
The
breathing
and
blowing
of
prayer
do
readily
waken
up
the
spirit
,
though
he
must
stir
in
praying
also
,
else
we
are
dead
and
breathless
.
4.
Praying
is
proper
to
the
spirit
.
The
spirit
that
is
of
God
is
a
praying
spirit
,
Jude
.
Praying
in
the
Holy
Ghost
.
Of
all
the
Tongues
and
Languages
on
earth
,
the
Holy
Ghost
loves
most
to
speak
prayer-wise
,
and
in
the
language
of
humble
supplications
.
Rom.
8.
29.
We
know
not
what
we
should
pray
for
as
we
ought
.
What
then
?
shall
the
work
lie
?
Nay
,
the
spirit
takes
it
off
the
poor
mans
hand
;
but
the
Spirit
it self
maketh
intercession
for
us
with
sighs
that
cannot
be
expressed
.
And
rather
or
spiritual
work
be
at
a
stand
,
the
Third
Person
lends
a
lift
to
the
groaning
soul
that
cannot
pray
:
For
the
Spirit
helps
our
infirmities
.
And
then
praying
is
a
mass
of
influences
for
faith
,
for
holy
desires
,
for
sense
of
want
;
yea
,
and
no
man
gets
the
spirit
but
the
praying
son
,
Luke
11.
11.
Only
this
shall
bide
a
question
,
How
shall
they
pray
for
the
Spirit
that
want
the
Spirit
?
Answ.
Yea
Magus
,
though
in
the
gall
of
bitternesse
,
is
commanded
to
pray
,
Acts
8.
21.
The
Law
commanded
praying
to
God
incarnate
when
he
is
revealed
to
be
incarnate
.
As
the
first
command
charges
all
to
know
the
Lord
practically
in
all
the
wayes
of
Law
and
Gospel
by
which
he
shal
reveal
himself
;
and
the
Lord
hath
not
abated
a
whit
,
and
come
down
from
his
holy
rigorousnesse
,
as
if
the
Lord
would
make
amends
,
Baron
.
de
peccato
mort
.
&
veniali
.
and
give
us
(
as
some
Pelagians
say
)
a
lower
and
milder
Law
,
which
forbids
not
venials
.
Et
peccata
quotidianae
incursionis
praecise
sub
periculo
aeternae
condemnationis
.
Yea
but
there
is
not
any
Law
nor
Gospel
which
forbids
not
sin
under
the
same
penalty
that
the
Law
forbids
;
and
the
Gospel
forbids
not
adultery
and
murder
in
David
,
but
he
is
free
from
eternal
punishment
,
if
he
be
humbled
for
these
sins
,
as
he
must
be
humbled
for
lesser
and
venial
sins
,
Psal.
19.
12.
Psal.
51.
5.
Psal.
130.
3
,
4.
God
may
strait
all
men
to
pay
the
very
stock
which
he
gave
them
in
Adam
.
2.
Are
not
men
inexcusable
,
when
they
will
not
await
the
wind
,
and
lie
at
the
tide
,
and
use
meanes
,
but
refuse
to
command
body
and
legs
to
present
themselves
to
the
sea-side
and
the
ship
?
The
body
and
legs
have
no
influence
on
the
winds
,
so
they
declare
that
they
hate
the
covenant
and
bargain
of
grace
as
well
as
the
Law
,
who
refuse
to
stir
in
his
ways
.
3.
The
first
giving
of
the
spirit
is
like
the
growing
of
lillies
and
flowers
wilde
on
the
mountaines
,
The
spirit
prevenes
nature
;
nature
prevenes
not
the
spirit
.
plough
or
spade
can
do
nothing
to
cause
them
so
to
grow
in
the
garden
and
the
infield
.
Pelagians
must
not
get
their
will
,
their
common
universal
grace
is
not
the
spirit
of
Adoption
;
and
those
who
say
men
can
pray
who
never
received
the
spirit
of
Adoption
(
happily
they
may
complement
with
the
Lord
in
word
)
but
They
deny
prevening
grace
,
and
in
effect
say
,
that
nature
prevenes
grace
,
and
men
prevene
God
;
and
not
grace
prevenes
nature
:
For
if
there
be
such
a
thing
as
prevening
nature
,
this
were
to
say
the
child
is
born
before
the
mother
,
and
the
apple
growes
before
the
tree
,
and
the
bloom
is
before
the
herb
.
Nay
,
to
pray
for
the
spirit
,
and
not
to
pray
in
the
spirit
,
shall
never
be
my
Divinity
;
that
were
to
buy
Rubies
and
Jasper-stones
with
clay
and
common
flints
and
rocks
;
nay
nature
cannot
trade
without
grace
.
And
while
the
Lord
creates
the
rose-tree
,
the
rose-tree
cannot
seed
nor
bring
forth
rose-trees
.
Oh
but
it
concernes
us
much
,
Ministers
and
Professors
,
to
have
the
spirit
,
and
to
have
more
of
it
.
Too
many
Ministers
in
the
Land
cast
never
fire
on
the
people
;
they
never
warm
hearts
but
by
hewing
,
and
striking
,
and
hammering
upon
the
Letter
;
the
fire
of
the
Lord
falls
not
down
upon
the
sacrifice
.
Ah
,
our
fleece
is
dry
,
and
we
are
like
the
Land
not
rained
upon
.
And
let
men
speak
,
Can
ye
live
without
the
Spirit
and
his
influences
,
more
then
ye
can
live
without
God
and
without
Christ
in
the
world
?
And
who
cries
,
Lord
,
can
my
dry
bones
live
?
Characters
of
a
spiritual
soul
.
misse
ye
the
anointing
?
The
complaining
of
the
suspending
of
influences
,
of
the
ebbing
of
the
free
manifestations
,
flowings
,
and
out-lettings
of
free
grace
,
speaks
a
spiritual
disposition
.
For
,
1.
The
Church
complains
to
God
of
it
,
Isa.
63.
17.
2.
Yielding
to
a
temptation
is
a
pain
to
the
Saints
,
Psal.
73.
21
,
22.
3.
We
are
to
pray
for
influences
.
The
Saints
pray
for
influences
of
grace
,
for
teaching
,
leading
,
quickening
,
inclining
of
the
heart
to
the
way
of
God
,
uniting
of
the
heart
to
fear
the
name
of
God
;
then
must
the
withdrawing
of
these
be
evil
.
4.
When
we
pray
against
temptations
to
sin
,
and
not
to
be
led
into
temptation
.
5.
When
we
pray
for
the
spirit
of
grace
to
be
poured
on
us
from
on
high
,
we
pray
not
for
the
giving
of
the
bare
habit
,
for
that
could
not
hinder
David
,
Lot
,
Peter
,
Asa
,
Iehoshaphat
,
Aaron
,
Hezekiah
,
and
others
of
the
Saints
,
to
fall
into
sad
and
hainous
transgressions
;
but
we
suit
also
from
the
Lord
the
sanctified
use
and
exercise
of
grace
,
and
so
must
suit
influences
.
6.
When
we
pray
that
God
would
not
take
his
spirit
from
us
,
Psal.
51.
12.
nor
forsake
us
,
nor
take
the
word
of
truth
utterly
out
of
our
mouth
,
Psal.
119.
43.
we
then
also
pray
that
he
would
not
withdraw
gracious
influences
.
7.
A
gracious
finding
how
sweet
,
safe
,
and
comfortable
it
is
to
be
acted
,
led
,
moved
,
guided
by
the
sweet
influences
of
the
spirit
,
cannot
but
be
grieved
at
the
departure
of
such
a
guide
and
counsellour
.
8.
It
's
lawful
to
seek
sense
of
Gods
loving
countenance
,
in
joy
in
the
Holy
Ghost
,
Rom.
14.
17.
1
Pet.
1.
7
,
8.
in
delighting
in
God
,
and
in
duties
relating
to
him
and
our
brethren
,
and
in
the
consolations
of
the
Holy
Ghost
,
and
in
the
spirits
work
of
sanctifying
us
;
then
we
may
,
and
are
to
be
grieved
at
the
withdrawings
of
God
,
that
we
see
not
his
power
and
glory
in
the
Sanctuary
,
as
we
have
sometimes
done
,
Psal.
63.
5.
The
spirit
conveys
the
word
;
the
spirit's
relations
to
the
word
.
The
spirit
that
is
of
God
goes
along
with
the
word
,
if
we
1.
consider
the
spirits
relation
to
the
word
.
My
spirit
and
my
words
,
Isa.
59.
21.
For
the
Gospel
is
the
chief
chair
and
seat
of
the
spirit
,
Rom.
1.
16.
Isa.
53.
1.
The
word
is
,
as
it
were
,
the
work-house
and
shop
,
and
the
spirit
the
worker
;
the
word
the
ship
or
chariot
,
and
the
spirit
drives
and
stirs
the
promises
.
The
spirit
honours
so
the
word
,
the
spirit
moves
and
acts
when
the
word
moves
and
acts
;
the
spirit
utters
not
a
groan
but
according
to
the
will
of
God
in
the
word
,
Rom.
8.
26
,
27.
Acts
10.
44.
While
Peter
yet
spake
these
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Holy
Ghost
fell
upon
those
that
heard
the
word
.
When
the
ship
or
the
chariot
moves
,
the
Pilot
or
Steers-man
and
the
Coach-man
are
moved
with
them
.
The
poor
Minister
often
drives
an
empty
coach
,
and
carries
but
sounds
and
letters
;
but
when
the
spirit
strikes
in
with
the
word
,
and
is
steers-man
in
the
ship
,
the
vessel
is
afloat
,
and
sayls
gallantly
before
the
wind
.
2.
The
word
preached
is
the
breathing
of
the
spirit
,
and
the
spirit
speaks
and
breaths
through
the
word
,
and
it
is
the
word
of
the
spirit
;
the
holy
Ghost
prophesied
well
of
you
,
&c.
3.
The
spirit
is
referred
to
the
word
as
the
soul
to
the
body
;
the
body
is
but
a
lump
of
dead
clay
if
the
soul
be
removed
,
and
the
word
is
so
many
sounds
,
syllables
,
and
letters
,
if
the
spirit
act
not
;
this
is
a
similitude
and
would
be
well
exponed
.
A
two-fold
power
of
the
word
.
There
is
a
two-fold
power
,
one
subjective
and
material
,
which
comes
from
the
Author
the
holy
Ghost
;
in
which
regard
the
word
of
God
from
the
Author
the
Holy
Ghost
hath
actu
primo
as
touching
the
matter
and
efficient
cause
,
holiness
,
liveliness
,
divinity
,
majesty
of
style
even
as
contradistinguished
from
the
spirit
acting
with
it
;
there
is
no
word
,
no
book
,
no
speech
of
Angels
or
Men
comparable
to
it
.
Of
the
power
of
the
word
and
the
power
of
the
spirit
,
and
how
they
are
differenced
.
There
is
2.
A
formal
power
which
agrees
to
the
word
actu
secundo
as
the
spirit
going
along
with
the
word
makes
it
effectual
,
to
enlighten
,
to
teach
,
to
rebuke
,
to
convince
,
to
perswade
;
so
our
Divines
say
(
a
modern
Lutheran
widely
mistakes
)
the
efficacy
of
the
word
is
from
the
spirit
,
2
Cor.
10.
4.
the
weapons
of
our
warfare
are
not
carnal
but
mighty
;
how
mighty
,
not
of
themselves
,
but
mighty
through
God
.
We
make
not
the
word
of
it self
,
a
dead
inky
letter
,
as
Papists
and
Libertines
both
doe
.
The
like
distinction
is
clear
in
a
Sword
or
an
Axe
of
steel
,
both
the
one
and
the
other
from
the
matter
and
artificer
that
made
them
hath
actu
primo
sharpness
and
aptness
to
cut
:
Suppose
the
Artificer
that
made
both
be
dead
,
yet
the
sharpest
two-edged
sword
that
is
,
except
it
be
weelded
by
the
arm
of
a
valiant
man
can
doe
no
good
in
war
:
And
the
like
may
be
said
of
the
Axe
,
both
are
dead
things
of
themselves
.
Hence
1.
Since
we
are
meer
Messengers
,
we
cannot
breath
life
in
the
word
only
,
like
the
Trumpeter
that
blows
his
warm
breath
through
a
dead
trumpet
of
Brasse
;
but
he
blows
or
breaths
no
valour
or
courage
in
the
souldiers
,
that
was
not
in
them
before
.
But
if
the
spirit
goe
along
and
breath
life
in
the
hearers
they
shall
live
,
as
speaking
and
acting
are
conjoyned
,
Ezech.
2.
1.
Son
of
man
stand
upon
thy
feet
,
and
I
will
speak
to
thee
.
2.
Then
the
spirit
entered
into
me
,
when
he
spake
to
me
,
and
he
set
me
on
my
feet
.
So
John
5.
25.
Ezech.
37.
7
,
8.
It
not
a
little
concerns
Ministers
and
Hearers
to
pray
that
the
spirit
may
go
along
with
the
word
:
otherwise
the
shepherds
singing
through
an
●aten
reed
shall
never
feed
sheep
or
lambs
,
and
make
them
fat
:
and
people
often
receive
in
their
ears
,
a
noise
of
words
and
syllables
,
and
are
not
fed
with
sounds
.
It
's
true
,
Christ
and
the
Prophets
and
Apostles
preached
in
the
spirit
and
in
the
lively
power
of
God
,
Speaking
in
the
spirit
is
not
ever
saving
to
the
hearers
.
and
yet
nothing
but
the
letter
came
to
the
ears
of
many
of
their
hearers
,
Isa.
53.
1.
Isa.
28.
9.
the
hearers
are
but
as
weaned
children
:
Mat.
13.
13
,
14
,
15.
the
hearers
are
fatted
hypocrites
.
And
a
poor
man
speaks
the
letter
of
the
word
,
and
happily
deadly
and
weakly
;
yet
betwixt
the
speakers
mouth
and
the
hearers
heart
,
the
spirit
strikes
in
and
the
dead
man
lives
.
2.
The
letter
of
the
word
spoken
by
Christ
lies
dead
,
until
the
Comforter
which
is
the
Holy
Ghost
come
:
then
he
shall
teach
you
all
things
(
in
a
lively
way
,
which
the
man
Christ
,
as
man
only
did
not
)
and
bring
all
things
to
your
remembrance
,
John
14.
26.
3.
The
light
may
remain
only
light
and
literal
and
uselesse
:
the
Disciples
in
the
garden
with
Christ
knew
they
should
watch
and
pray
,
yet
they
sleep
.
The
spirit
brings
not
up
literal
light
to
spiritually
quickning
light
,
John
16.
7.
The
spirit
shall
convince
the
world
of
sin
,
because
they
believe
not
in
me
.
What
did
not
all
the
Prophets
convince
the
world
of
sinful
unbelief
?
Isa.
7.
If
ye
believe
not
,
ye
shall
not
be
established
.
Isa.
53.
Who
hath
believed
our
report
?
Did
not
Christ
himself
convince
the
world
of
sinful
unbelief
?
John
3.
The
spirit's
convictions
.
18
,
36.
John
5.
24.
John
11.
26
,
27.
and
all
the
Ministers
of
the
New
Testament
convince
men
that
they
ought
to
believe
and
receive
Christ
by
faith
?
But
all
these
are
but
literal
convictions
,
until
the
spirit
carry
into
the
heart
the
marrow
of
the
promises
and
threatnings
of
the
Gospel
with
a
strong
hand
,
In
the
spirit's
conviction
there
is
some
new
strength
added
to
the
word
.
and
the
natural
man
while
he
is
in
the
mouth
of
Hell
with
Judas
is
convinced
of
the
Law
deserving
,
and
of
unbeliefs
desert
,
but
not
of
actual
damnation
.
The
deceit
of
the
conscience
is
this
,
that
all
are
under
sin
and
the
curse
,
who
believe
not
but
God
must
give
a
general
suspension
against
the
Gospels
decree
and
sentence
of
death
for
my
unbelief
,
and
to
most
of
mankind
.
Ah
,
this
is
not
to
be
convinced
of
unbelief
by
the
spirits
working
:
Nor
in
all
this
does
the
spirit
adde
any
divine
majesty
and
power
to
the
word
which
was
not
in
the
word
before
,
when
he
effectually
perswades
and
convinces
;
As
the
hewer
puts
no
metal
in
the
Axe
which
was
not
in
it
before
,
only
he
applies
powerfully
his
strength
and
art
to
the
effects
which
he
produceth
by
the
Axe
and
other
tools
,
by
which
he
makes
curious
carved
work
.
Nor
does
the
souldier
adde
any
new
sharpnesse
to
the
Sword
which
it
had
not
before
,
only
he
useth
the
Sword
for
valorous
exploits
.
All
that
the
spirit
doth
is
in
the
powerful
and
effectual
application
of
threatnings
and
promises
in
actual
perswading
to
believe
;
all
the
majesty
and
heavenly
power
the
word
hath
actu
primo
from
the
immediately
inspiring
spirit
:
and
this
is
alike
to
all
;
only
much
godly
trembling
is
required
that
the
spirit
may
in
his
mighty
influences
goe
out
with
the
word
.
2.
Hence
that
is
wild-fire
and
sparkles
of
hell
not
the
spirit
of
Christ
nor
the
influences
of
grace
when
a
dumb
spirit
speaks
not
in
the
word
,
but
in
signes
,
images
,
ceremonies
devised
by
men
,
as
a
dumb
man
speaks
with
his
fingers
.
The
Spirit
of
God
loves
to
work
and
act
with
his
own
tools
in
the
testimonies
and
promises
;
the
Spirit
of
the
Lord
never
bids
burn
the
Bible
.
A
state
of
pure
spirit
and
of
all
spirit
beyond
the
word
in
this
life
is
a
fancy
.
Antiochus
had
such
influences
from
hell
,
and
not
from
the
Lord
.
Some
make
the
Bible
a
horn-book
for
new
beginners
only
as
images
are
,
and
the
man
must
be
all
spirit
turned
into
pure
spirit
;
why
then
do
themselves
speak
,
write
such
fooleries
?
why
do
they
eat
,
drink
,
sleep
,
hear
?
such
as
are
all
spirit
doe
none
of
these
.
But
though
holy
men
of
God
were
far
from
making
the
spirit
both
Law
and
Gospel
,
none
had
more
of
the
secrets
,
and
mysterious
visions
of
God
revealed
to
him
then
John
;
he
saw
Christ
in
his
glory
,
Rev.
1.
14
,
15
,
16.
he
saw
Heaven
open
,
and
the
Throne
and
glorious
company
,
the
new
Jerusalem
;
Yet
Rev.
1.
3.
he
saith
,
Blessed
is
he
that
readeth
;
Can
one
that
is
all
spirit
speak
of
reading
when
he
had
seen
all
these
visions
of
God
?
Rev.
22.
18.
he
puts
a
seal
of
honour
on
Canonick
Scripture
;
he
is
charged
to
write
in
his
divine
Epistles
,
These
things
I
have
written
,
I
write
to
you
fathers
,
&c.
When
Christ
is
risen
from
the
dead
,
and
entred
in
a
most
spiritual
life
,
Luk.
24.
27.
he
expones
the
Scriptures
:
who
so
mock
the
Scriptures
loath
the
Spirit
also
.
CHAP.
VII
.
Characters
of
a
spiritual
disposition
are
these
.
1.
To
be
willing
to
be
under
the
guidance
of
the
spirit
.
2.
Four
expressions
in
the
Scripture
hold
forth
opposing
of
the
spirit
.
3.
We
are
to
acknowledge
and
adore
the
spirit
in
his
actings
,
and
joyn
hearty
consent
thereto
.
4.
Self-denial
.
5.
In
a
bewildered
condition
to
desire
to
be
led
by
the
spirit
.
6.
Spiritual
facility
in
acting
.
7.
To
act
much
in
publick
works
,
in
the
spirit
.
8.
Much
watching
and
praying
.
9.
To
converse
with
spiritual
men
.
10.
To
be
much
in
spiritual
conference
are
all
characters
of
a
spiritual
disposition
.
THe
third
particular
is
,
what
speaks
a
spiritual
man
and
spiritual
influences
?
Ans.
He
who
puts
himself
under
the
guidance
of
the
spirit
,
is
a
spiritual
man
:
the
will
of
the
Guide
should
be
master
of
the
journey
.
The
Prophets
,
Acts
13.
Paul
and
Silas
,
Acts
16.
Philip
,
Acts
8.
accurately
observe
the
command
of
the
spirit
,
as
being
as
binding
as
the
command
of
the
Father
and
the
Son
.
The
commands
of
God
to
the
men
of
God
were
more
legal
in
the
Old
Testament
;
but
the
commands
of
the
spirit
now
in
the
New
Testament
have
more
of
free
grace
and
perswasive
leading
,
Obedience
is
to
be
yielded
to
the
spirit
,
as
to
the
Father
and
the
Son
.
Acts
10.
19.
Acts
11.
12.
Acts
18.
9
,
10
,
11.
John
14.
16
,
26.
John
16.
13.
We
shall
speak
hereafter
of
the
lying
under
and
obedient
receiving
of
the
breathings
and
influences
of
the
spirit
;
only
here
where
there
is
a
strong
bensil
of
will
and
much
freedom
in
obedience
,
there
is
much
of
the
spirit
:
Much
renewd
will
is
a
note
of
a
spiritual
disposition
.
backdrawing
in
spiritual
works
proclaims
much
carnality
;
but
who
had
the
anointing
above
measure
,
was
all
will
,
and
all
heart
,
and
all
spirit
to
obey
and
suffer
,
John
10.
17
,
18.
Psal.
40.
8
,
9.
2.
The
leading
and
drawing
of
the
spirit
,
when
it
bringeth
forth
running
,
and
is
strongly
closed
with
,
speaks
a
spiritual
man
,
Cant.
1.
4.
Psal.
119.
32.
Cant.
3.
4.
I
held
him
and
would
not
let
him
go
.
Is
not
this
violence
?
sweet
feelings
and
high
commending
of
him
follows
;
when
the
spirits
violence
in
drawing
,
and
the
spouses
violence
in
running
meet
,
there
is
a
spiritual
closing
,
Cant.
1.
4.
The
King
hath
brought
me
into
his
chambers
;
and
what
follows
,
we
will
be
glad
and
rejoyce
in
thee
,
we
will
remember
thy
love
more
then
wine
.
See
ver.
12
,
13.
Cant.
2.
3.
I
sate
down
under
his
shadow
,
and
his
fruit
was
sweet
in
my
mouth
.
Delighting
in
him
is
followed
with
his
delighting
in
the
Spouse
,
ver.
6.
His
left
hand
is
under
mine
head
,
and
his
right
hand
doth
embrace
me
.
2.
Here
,
if
in
any
,
it
's
true
,
to
him
that
hath
shall
be
given
:
he
that
is
willing
to
be
led
shall
be
led
;
and
keeping
of
the
Commandments
of
Christ
makes
room
for
the
Father
and
the
Son
to
come
hither
and
dwel
;
fire
makes
more
fire
.
3.
A
state
of
translation
is
to
be
gone
about
;
The
man
hath
not
the
spirit
till
he
be
once
over
the
water
translated
to
the
Kingdome
of
the
dear
Son
of
God
.
Christ
is
not
owner
of
the
man
that
hath
not
the
spirit
:
If
any
have
not
the
spirit
,
he
is
none
of
Christ's
,
Rom.
8.
9.
Christ
and
the
Spirit
cannot
be
sever'd
;
the
spirit
that
is
in
the
first
heir
is
in
all
the
rest
;
and
we
should
take
it
hard
to
be
called
,
or
to
be
none
of
Christ's
,
3.
Heed
must
be
carefully
taken
that
none
of
the
Organs
or
parts
of
the
new
creation
be
broken
.
Four
expressions
in
Scripture
of
wrongs
we
doe
to
the
spirit
.
A
spiritual
man
cherisheth
the
spirit
in
all
his
operations
,
he
loves
and
honours
his
guide
and
leader
.
The
Scripture
notes
in
four
words
the
wrongs
we
doe
to
the
spirit
,
Isa.
63.
10.
They
vexed
his
spirit
of
holiness
;
the
word
is
,
Psal.
56.
6.
they
painfully
wrested
:
as
they
gave
another
figure
or
fashion
to
my
words
,
Vexing
of
the
spirit
and
violence
done
to
his
actings
.
Ephes.
4.
30.
Grieve
not
the
holy
spirit
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
to
sadden
rather
then
to
anger
,
Matth.
14.
9.
Matth.
17.
23.
Matth.
26.
22.
Can
a
friend
lodge
in
a
house
,
where
he
is
every
hour
sadned
?
is
not
this
to
chase
him
away
?
and
especially
to
sadden
the
King
in
the
act
of
sealing
your
Writs
and
Evidences
of
Heaven
,
Saduing
of
the
spirit
and
the
signs
of
it
.
is
not
this
dreadful
?
Ye
shall
know
the
spirit
to
be
sadned
when
he
acts
deadly
and
lently
;
as
the
man
who
rides
on
a
lame
and
halting
horse
advances
little
in
the
way
,
the
fault
is
not
in
the
Rider
;
So
when
the
man
is
straitned
in
praying
,
and
he
knocks
faintly
,
life
and
liberty
and
godly
boldnesse
is
away
;
the
tools
of
the
worker
being
broken
,
how
unhandsome
is
the
work
?
2.
Quenching
of
the
spirit
.
There
should
be
an
eike
made
to
the
working
of
the
spirit
;
there
is
needful
a
sort
of
helping
of
the
spirit
by
widening
,
opening
and
enlarging
the
heart
;
the
extending
of
love
,
desires
,
faith
,
fear
to
their
outmost
borders
:
there
is
an
opening
of
the
mouth
wide
commanded
,
Psal.
8.
10.
Psal.
We
are
to
make
a
sort
of
eike
to
the
spirit
.
24.
7.
Lift
up
your
heads
and
be
ye
lift
up
ye
everlasting
doors
.
Cant.
5.
2.
Open
to
me
my
sister
,
my
love
,
my
dove
,
&c.
And
this
is
needful
under
the
actings
of
the
spirit
,
that
we
stretch
the
soul
beyond
it self
and
make
an
eike
to
the
spirit
of
his
own
.
Hence
that
charge
1
Thes.
5.
19.
Quench
not
the
spirit
.
The
word
is
,
Matth.
12.
20.
Matth.
25.
8.
Our
lamps
are
out
,
or
quenched
,
Mark
9.
44
,
46.
Some
cast
water
upon
the
fire
and
holy
flamings
of
the
spirit
:
this
makes
a
cold
hearth-stone
,
and
mightily
obstructs
the
working
of
God
;
whereas
we
should
adde
new
fewel
to
his
fire
,
and
blow
away
the
ashes
and
wrestle
against
deadnesse
,
dulnesse
,
faintnesse
,
and
stir
up
the
grace
of
God
,
2
Tim.
1.
6.
as
smiths
with
the
bellows
blow
up
and
quicken
the
flame
:
do
not
quench
it
in
your self
by
unbelief
and
uncheerful
walking
;
and
break
not
one
another
,
know
that
so
doe
the
enemies
of
Christ
:
He
trusted
in
the
Lord
that
he
would
deliver
him
;
Let
him
deliver
him
,
since
he
delighted
in
him
,
Psal.
22.
8.
That
is
to
act
Satans
office
,
when
men
cast
water
on
the
flamings
of
the
spirit
and
crush
the
spirit
and
his
actings
in
others
.
3.
Tempting
of
the
spirit
.
Acknowledge
and
adore
the
holy
spirit
as
God
,
and
follow
not
Ananias
to
play
the
divel
to
the
Holy
Ghost
,
to
try
if
the
holy
Spirit
shall
find
out
hypocrisie
,
Acts
5.
Satan
is
the
great
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Matth.
4.
3.
who
tempted
the
Son
;
And
a
man
may
ride
so
neer
the
rotten
margin
on
the
bank
of
a
mighty
River
,
as
he
will
try
the
highest
of
free
grace
;
why
but
I
may
doe
this
and
be
pardoned
?
Nay
,
the
holy
Spirit
never
said
,
Sin
at
will
with
greediness
,
thou
wast
once
a
believer
.
It
's
dreadful
to
put
a
tryal
upon
the
worth
of
an
infinite
ransome
.
2.
Upon
the
most
noble
and
transcendent
actings
of
the
spirit
:
this
God
hath
done
in
me
,
therefore
I
have
liberty
to
sin
.
Tempted
free
grace
is
a
transgression
with
so
loud
a
cry
,
it
s
heard
all
Heaven
over
.
4
Resisting
of
the
spirit
and
persecuting
of
godliness
.
4.
Joyn
hearty
consent
to
all
the
actings
and
influences
moral
or
physical
of
the
Holy
Ghost
,
and
be
not
beaten
from
that
.
There
is
an
anger
outed
in
the
Father
as
the
offended
Law-giver
pursuing
all
that
are
out
of
Christ
.
Ah
,
who
can
drink
unmixt
wrath
,
as
Christ
did
,
and
live
?
and
who
may
stand
when
he
is
angry
?
then
resisting
is
terrible
.
2.
There
is
vengeance
in
readinesse
,
and
grinding
of
men
to
powder
,
and
everlasting
burning
for
such
as
so
far
resist
the
Son
,
as
they
say
,
This
man
shall
not
reign
over
us
.
3.
But
there
is
a
vengeance
beyond
a
vengeance
,
and
fiery
indignation
,
and
more
then
an
ordinary
hell
to
such
as
resist
the
spirit
in
the
Prophets
,
and
doe
despight
to
the
Spirit
of
grace
,
Heb.
10.
28
,
29
,
30.
Matth.
12.
31
,
32.
Killing
of
the
Prophets
and
slaying
of
them
is
a
sort
of
killing
of
the
spirit
in
men
,
as
the
Jews
killed
the
Lord
of
glory
in
the
man
Christ
,
&
wished
there
were
neither
in
the
world
,
God
nor
the
Spirit
,
nor
God
incarnate
:
and
this
is
just
as
if
men
would
put
hands
in
so
much
of
God
and
of
the
Spirit
as
they
find
acting
any
thing
of
God
in
others
or
themselves
:
this
hateful
persecuting
of
godlinesse
is
the
dreadful
national
sin
of
this
age
.
Find
ye
not
the
actings
of
the
spirit
sweet
and
heaven-like
?
if
so
,
it
speaks
a
spiritual
disposition
.
4.
The
spirit
above
self
speaks
a
spiritual
one
;
he
who
is
least
his
own
is
most
God's
.
Much
of
self-denial
speaks
much
of
the
spirit
:
he
who
will
be
least
his
own
is
most
God's
,
and
partakes
most
of
the
divine
nature
.
The
spirit
loves
the
room
of
self
;
I
live
not
,
but
Christ
(
by
his
Spirit
)
lives
in
me
,
Gal.
2.
and
the
spirit
,
to
speak
so
,
is
the
full
predominant
element
in
the
acting
(
not
that
nature
sinless
is
wholly
dead
and
passive
,
as
Familists
and
others
tea●h
)
and
self
appears
to
be
sunk
into
nothing
,
and
is
denyed
:
as
Matth.
10.
20.
It
's
not
ye
that
speak
,
but
the
spirit
of
your
Father
that
speaks
in
you
.
Though
they
be
living
persons
in
their
nature
and
being
,
Peter
and
John
speaks
:
and
yet
the
spirit
so
discourses
and
lays
aside
the
creature
called
self
,
and
sets
up
God
,
that
as
if
self
were
annihilated
and
not
there
at
al
(
I
mind
no
Libertine
annihilation
)
the
spirit
as
the
predominant
speaks
in
the
man
and
acts
in
him
,
rather
then
the
man
.
And
the
Spirit
of
the
Father
,
prayeth
,
preacheth
,
reigneth
,
actech
,
disputeth
,
confesseth
in
the
believer
.
1
Cor.
15.
10.
But
I
laboured
more
abundantly
then
they
all
;
then
must
I
in
Paul
be
preferred
and
exalted
above
John
the
beloved
Disciple
,
and
all
the
eminent
Apostles
?
O
not
;
I
laboured
more
abundantly
;
yet
not
I
,
but
the
grace
of
God
which
was
with
me
.
Acts
6.
10.
And
they
were
not
able
to
resist
the
wisedom
and
the
spirit
by
which
Steven
spake
.
He
saith
not
they
were
not
able
to
resist
and
dispute
against
the
sinful
man
Steven
.
Acts
4.
8.
Then
Peter
,
filled
with
the
Holy
Ghost
,
said
unto
them
,
&
made
answer
to
the
persecuting
Rulers
;
this
is
a
far
other
thing
then
if
he
had
said
,
then
answered
Peter
the
Apostle
;
for
Peter
was
before
this
,
filled
with
the
Holy
Ghost
,
but
now
the
Holy
Ghost
in
a
new
fulnesse
and
flowing
of
heavenly
influences
in
the
man
Peter
is
Master-speaker
.
In
the
Prophets
this
is
cleer
from
2
Pet.
1.
21.
Prophecie
came
not
of
old
by
the
will
of
man
;
(
though
the
Prophet
was
not
compelled
to
prophecie
,
nor
his
will
Physically
sunken
down
to
nothing
)
but
holy
men
of
God
spake
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
acted
by
the
Holy
Ghost
.
1
Pet.
1.
11.
The
Spirit
of
Christ
spake
in
the
Prophets
before
hand
of
the
sufferings
of
Christ
and
the
glory
that
should
follow
.
Though
there
be
a
difference
betwixt
the
speaking
of
a
Prophet
,
and
the
acting
of
a
believer
;
there
is
much
of
self
in
the
Prophets
,
who
bite
with
the
teeth
and
cry
peace
.
Micah
sets
himself
against
such
,
cap.
3.
8.
But
truly
(
saith
he
)
I
am
full
of
power
,
by
the
spirit
of
the
Lord
,
and
of
might
,
and
of
judgement
to
declare
unto
Jacob
his
transgressions
and
to
Israel
his
sin
.
3.
There
is
little
of
self
in
children
;
the
children
of
God
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
word
given
to
sucking
children
of
two
years
old
,
Matth
,
2.
18.
Acts
21.
21.
)
are
like
such
as
are
learning
to
walk
;
there
is
little
self-wisedom
or
of
self-designes
in
the
motions
of
young
children
.
So
doth
the
spirit
act
with
facility
and
without
resistence
in
the
sons
of
God
;
Who
may
not
see
the
colour
of
self
,
and
feel
some
savour
of
the
creature
&
of
self
in
men
?
O
if
we
could
savour
in
looking
,
speaking
,
acting
,
of
the
spirit
!
The
rivers
,
loths
,
and
fountains
issue
themselves
in
the
Sea
and
be
mixed
therewith
;
it
s
the
salt
Sea
and
not
the
rivers
which
ebb
and
flow
:
the
under-acting
of
sinlesse
nature
in
spiritual
actings
hindereth
not
the
work
to
be
denied
of
the
man
and
affirmed
of
the
spirit
;
So
as
we
say
not
the
man
,
but
rather
God
in
the
man
acts
and
speaks
.
Indeed
things
are
not
denominate
from
their
externals
;
a
vessel
of
copper
washed
over
with
silver
,
or
a
cup
of
brasse
over-gilded
and
lustered
with
gold
,
is
not
,
nor
is
named
a
vessel
of
silver
or
a
cup
of
gold
.
Though
we
name
things
by
their
skin
and
out-side
,
yet
when
the
hypocrite
prays
,
the
Lord
says
the
man
prays
,
Psal.
18.
41.
but
the
Spirit
of
God
prays
not
in
him
.
Nor
doth
the
Lord
name
Magus
a
true
believer
from
his
profession
,
only
the
Holy
Ghost
saith
,
he
believed
.
It
's
good
when
the
conversation
speaks
heaven
,
and
the
spirit
is
visibly
seen
acting
in
the
behaviour
and
walk
of
men
.
It
's
true
,
there
is
much
of
renewed
self
,
(
as
1
Cor.
15
,
9
,
10.
Gal.
2.
20.
Rom.
7.
17
,
22.
1
Cor.
9.
20
,
21.
)
in
spiritual
actings
,
and
this
heightens
the
excellency
of
the
actions
:
corrupt
self
renders
the
act
of
praying
and
preaching
wider
and
bigger
,
but
not
better
and
excellenter
;
especially
in
publick
renewed
self
rendereth
it
excellenter
.
And
5.
Not
unlike
unto
that
touched
before
is
a
character
of
a
spiritual
man
,
To
doubt
as
a
bewildered
man
of
all
ways
and
to
desire
to
be
led
of
God
is
a
spiritual
character
.
when
the
man
is
spiritually
bewildered
,
and
doubts
of
all
ways
he
walks
in
,
except
the
way
he
is
sure
to
be
of
God
,
Psal.
143.
10.
Teach
me
to
doe
thy
will
,
thy
spirit
is
good
,
lead
me
into
the
land
of
uprightness
.
Hence
these
three
follow
.
1.
The
spiritual
man
doubts
of
all
ways
,
and
knows
that
he
is
a
bewildered
and
ignorant
traveller
of
himself
,
and
knows
not
by
his
own
light
,
1.
The
way
.
2.
The
home
and
lodging
.
Or
3.
The
guide
.
It
saith
,
the
spiritual
man
judgeth
the
spirit
of
God
a
good
leader
and
guide
:
it
's
no
sophisme
à
divisis
,
thy
spirit
is
good
,
thou
art
a
leader
;
therefore
the
spirit
is
a
good
leader
and
guide
:
it
's
much
to
have
the
faith
fixed
upon
influences
of
dayly
guiding
by
God
.
3.
It
says
I
am
willing
to
commit
my
goings
to
thee
;
Take
the
guiding
of
me
;
be
father
,
guide
,
leader
,
tutor
,
king
to
me
.
All
these
speak
spiritual
bewilderednesse
;
And
those
two
are
well
joyned
.
1.
Sense
of
bewilderednesse
;
and
2.
Praying
to
the
one
onely
guide
in
heaven
and
earth
:
Psal.
119.
19.
I
am
a
stranger
on
earth
:
hide
not
thy
Commandments
from
me
.
The
Commandments
are
the
way
,
and
a
hid
and
covered
way
is
a
misery
to
a
stranger
or
pilgrim
.
A
frequent
sight
of
ignorance
and
errors
,
and
a
being
in
love
with
the
spirits
leading
is
good
.
Though
a
man
could
get
the
work
through
,
be
it
praying
,
hearing
,
reading
,
warring
,
governing
,
eating
and
drinking
,
yet
he
is
not
satisfied
with
the
bulk
of
the
work
,
except
the
spirit
be
the
doer
.
This
gracious
spirit
looks
not
so
much
to
praying
as
to
praying
in
the
Holy
Ghost
;
nor
to
hearing
as
to
hearing
in
the
spirit
of
faith
;
nor
to
fighting
,
though
David
be
stronger
then
the
enemy
,
except
the
spirit
of
the
Lord
lead
the
army
,
Psal.
60.
1
,
2
,
9
,
10.
Psal.
140.
7
,
8.
Psal.
18.
29
,
30
,
31.
Nay
it
's
not
enough
to
eat
and
drink
except
the
spirit
act
the
man
to
eat
and
drink
for
God
.
Men
spend
and
waste
away
their
actings
,
and
call
not
for
the
spirit
to
get
them
compassed
about
.
We
are
men
abundance
to
build
the
Temple
,
and
mighty
Kings
favour
us
,
and
work-men
have
strength
in
legs
and
arms
to
lay
stones
in
the
wall
:
O
but
that
will
not
doe
it
,
Zach.
4.
6.
Not
by
might
,
nor
by
power
;
but
by
my
spirit
saith
the
Lord
of
hosts
;
and
so
only
is
the
Temple
builded
.
6.
Spiritual
facility
is
a
spiritual
character
.
There
is
a
spiritual
facility
in
the
spiritual
actings
of
a
spiritual
man
.
1.
The
acting
is
connatural
and
easie
when
it
comes
from
an
inward
principle
;
the
stream
naturally
without
violence
flows
from
the
fountain
,
and
so
doth
heat
from
the
fire
:
nor
is
it
any
pain
to
the
earth
to
fall
down
and
descend
,
or
for
the
light
bodies
,
fire
and
air
to
ascend
;
it
's
neither
toyl
nor
labour
to
the
Sun
to
give
light
:
for
all
these
come
from
principles
internal
.
There
is
violence
in
the
motion
of
an
Horologue
,
and
therefore
the
wheels
shall
be
worn
out
by
time
;
but
the
actings
of
the
spirit
are
sweet
and
facile
;
grace
makes
the
Commandments
not
grievous
;
it
s
no
pain
but
easie
to
a
gracious
pastor
to
love
Christ
;
it
breaks
neither
leg
nor
arm
to
desire
Christ
and
be
sick
for
him
,
and
to
feed
his
flock
for
love
to
the
chief
shepherd
.
2.
Psal.
25.
9.
The
meek
will
he
guide
in
judgement
,
the
meek
will
he
teach
is
ways
.
It
's
easie
for
God
,
to
guide
any
man
,
to
guide
and
lead
Lions
and
Unicorns
;
but
in
the
very
object
there
is
a
facility
to
counsel
a
broken
and
danted
spirit
.
If
a
man
be
in
his
flower
and
prime
,
and
rich
and
mighty
,
healthy
and
prosperous
,
readily
he
will
doe
but
what
he
will
;
but
if
the
man
be
in
chains
and
broken
and
meekned
with
the
rod
of
God
,
he
is
easily
bowed
and
counselled
to
what
is
good
;
as
iron
red
hot
will
bow
and
yield
to
the
smitings
of
the
hammer
:
i't
s
hard
to
lead
a
Lion
.
The
Lord
speaks
like
the
Lord
to
Job
,
cap.
39.
9.
Will
the
Vnicorn
be
willing
to
serve
thee
?
or
abide
by
thy
cribs
?
Canst
thou
bind
the
Vnicorn
with
his
band
in
the
furrows
?
or
will
he
harrow
the
valleys
after
thee
?
but
it
is
easie
to
bind
a
lamb
.
Meeknesse
is
easily
led
and
drawn
:
when
the
spirit
comes
in
,
the
man
is
made
pliable
for
counsel
;
he
is
a
plowed
and
a
broken
man
,
who
saith
,
Acts
9.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Lord
what
wilt
thou
have
me
to
doe
?
There
was
no
pride
in
him
,
but
the
fulnesse
of
the
spirit
of
the
anointing
above
all
his
fellows
and
all
mankind
,
who
said
,
not
my
will
,
but
thy
will
be
done
.
And
if
any
living
man
should
have
had
his
will
or
a
piece
of
his
will
,
it
was
a
man
whose
holy
will
could
never
crook
;
and
it
was
now
when
sinlesse
,
holy
,
harmlesse
nature
was
debating
the
greatest
question
that
ever
Heaven
or
Angels
knew
.
But
the
fulnesse
of
the
spirit
bids
him
quit
his
will
,
and
so
he
did
.
The
sweet
passive
tractablenesse
of
the
spirit
of
grace
will
enjoyn
the
man
to
be
ranged
,
bridled
and
led
of
God
:
there
be
some
,
whom
God
can
neither
lead
nor
drive
:
any
inspiration
fals
upon
him
,
a
moral
influence
,
this
I
should
and
ought
to
doe
;
but
I
shall
not
,
I
will
not
doe
it
let
God
doe
his
best
;
and
it
is
as
if
a
burning
cole
were
cast
into
the
sea
or
river
,
will
it
burn
the
sea
?
will
it
be
welcomed
and
received
?
no
,
it
s
presently
quenched
.
An
unbroken
Tyrant
void
of
the
spirit
,
when
he
heard
that
charge
,
Let
my
people
goe
;
They
are
my
servants
(
saith
the
Tyrant
)
not
thy
people
.
Exod.
5.
2.
Who
is
the
Lord
that
I
should
obey
his
voice
,
and
let
Israel
goe
?
Let
his
influences
be
lodged
with
meeknesse
.
O
wrestle
not
against
warnings
,
but
yield
to
them
!
So
are
all
gracious
influences
sweet
,
delectable
and
easie
;
is
it
pain
,
nay
its
sweet
and
pleasant
for
a
field
of
Roses
,
of
Vine-trees
to
receive
showers
and
summer
influences
from
the
Sun
and
Heaven
.
It
was
sweet
for
the
baptised
man
Christ
to
receive
and
lodge
the
Holy
Ghost
who
came
down
in
the
form
of
a
Dove
on
him
in
all
his
influences
.
7.
A
publick
spirit
declares
a
spiritual
man
.
To
act
much
in
the
spirit
brings
more
abundance
of
the
spirit
.
1.
The
more
publick
the
work
be
,
the
more
is
the
man
under
the
spirit
.
Christ
must
have
been
under
mighty
flowings
of
the
spirit
,
who
for
the
publick
Catholick
duty
of
redeeming
mankind
was
willing
to
be
suspended
from
the
influences
of
his
personal
comfort
,
and
to
be
under
that
sad
cloud
of
being
forsaken
of
God
that
God
might
embrace
us
.
It
's
the
proper
work
of
the
spirit
to
glorifie
God
,
John
16.
14.
He
shall
glorifie
me
(
saith
Christ
of
the
spirit
)
for
he
shall
receive
of
mine
.
Then
the
more
we
glorifie
God
and
Jesus
Christ
his
Son
we
testifie
we
partake
the
more
of
the
flowings
of
the
spirit
.
The
Church
hath
so
much
the
more
of
the
spirit
that
she
is
willing
to
bear
the
Lord's
indignation
,
because
she
hath
sinned
,
Mic.
7.
9.
and
bear
publick
sufferings
to
illustrate
the
glory
of
his
justice
.
2
,
We
are
also
with
Magdalen
and
other
godly
persons
so
far
to
be
dead
to
the
private
comforts
of
love
to
Christ
and
his
presence
,
and
waiting
about
the
grave
to
anoint
his
body
,
that
we
are
to
wait
upon
the
more
publick
duties
of
resting
in
,
and
of
sanctifying
of
the
Sabbath
;
though
otherwise
,
the
rescuing
of
the
life
of
an
oxe
be
mercy
above
this
sacrifice
.
If
we
have
much
of
the
spirit
,
we
shall
patiently
submit
to
the
Lord's
dispensation
of
his
soveraign
withdrawing
of
influences
of
comfort
,
yea
and
delight
in
other
inferior
duties
.
What
though
he
will
not
feast
me
with
the
apples
of
the
tree
of
life
,
and
suspend
his
comforts
?
what
if
he
withdraw
joyful
influences
of
believing
,
of
glorying
,
and
rejoycing
in
the
Lord
,
and
feed
the
poor
sinner
with
absence
and
exercise
him
with
sad
desertions
?
3.
How
to
improve
spiritual
feelings
.
It
's
a
spiritual
condition
,
when
Christ
casts
in
feelings
,
and
discernable
motions
of
the
spirit
,
and
not
only
knocks
,
but
Cant.
5.
2
,
4.
puts
in
his
hand
by
the
hole
of
the
door
,
if
this
follow
,
my
bowels
were
moved
for
him
.
And
it
's
a
spiritual
condition
when
the
soul
fails
,
and
the
spouse
falls
a
swoon
at
these
words
,
Open
to
me
,
my
sister
,
my
love
,
&c.
Cant.
5.
2
,
6.
And
these
lesser
feelings
would
be
turned
into
consent
,
and
into
fixed
resolutions
;
as
the
spouse
,
I
opened
to
my
welbeloved
;
I
sought
him
,
but
I
found
him
not
;
I
called
him
,
but
he
answered
me
not
:
And
that
came
from
the
feeling
of
his
hand
,
put
in
by
the
hole
of
the
door
,
ver.
4.
compared
with
ver.
6.
For
that
word
,
Quench
not
the
spirit
,
1
Thes.
5.
19.
includes
an
affirmative
;
that
is
,
cherish
kindly
and
yield
sweetly
unto
the
flowings
and
sweet
influences
of
the
spirit
.
8.
A
watching
condition
is
a
spiritual
condition
.
The
Spirit
of
God
is
much
seen
in
keeping
the
soul
watching
.
Ephes.
6.
18.
Praying
with
all
prayer
and
supplication
in
the
spirit
is
joyned
with
watching
;
For
it
's
added
,
and
watching
thereunto
with
all
perseverance
:
and
Jude
conjoynes
praying
in
the
Holy
Ghost
,
with
ver.
21.
looking
for
or
watching
after
the
mercy
of
our
Lord
Jesus
Christ
unto
eternal
life
.
The
spirit
is
willing
(
Matth.
26.
4.
forward
,
watchful
,
so
is
the
●enewed
part
,
)
but
the
flesh
is
weak
,
sleepy
,
and
lazy
;
And
as
much
as
the
man
hath
of
the
spirit
,
so
much
holy
watchfulnesse
hath
he
;
and
Matth.
25.
26.
the
evil
servant
that
digged
his
Masters
talent
in
the
earth
,
is
called
wicked
and
slothful
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sleepy
,
in
opposition
to
the
watching
and
painful
servant
,
who
ver.
20.
gained
five
talents
to
five
talents
.
Drowziness
counter-works
the
knockings
and
gracious
influences
of
the
Spirit
of
Christ's
calling
,
Cant.
5.
and
answers
Christ's
piercing
words
Open
to
me
,
my
sister
,
my
love
,
&c.
with
a
carnal
excuse
from
drowzinesse
;
it
's
not
time
of
night
for
Christ
to
seek
lodging
;
I
have
put
off
my
coat
,
how
shall
I
put
it
on
?
I
have
washed
my
feet
,
how
shall
I
defile
them
?
Cant.
5.
3.
The
flesh
is
a
sleeping
thing
,
and
a
dead
:
Watching
is
a
spiritual
condition
and
near
to
receive
gracious
influences
.
were
we
more
diligent
and
painful
we
might
be
richer
;
lesser
motions
closed
with
become
the
seed
of
larger
motions
.
The
moving
of
the
bowels
at
Christ's
spiritual
stirrings
that
he
makes
upon
the
heart
grows
to
this
,
I
rose
to
open
to
my
welbeloved
.
Watching
guards
against
sleeping
,
and
watchfulnesse
puts
the
soul
upon
a
resolution
to
watch
:
sleeping
guards
no
more
against
watching
,
then
then
the
privation
fences
off
the
habit
,
or
doth
set
a
man
to
work
against
life
.
We
sit
not
watchfully
upon
the
motions
of
the
spirit
,
to
warm
them
and
to
draw
life
out
of
them
,
as
the
Hen
by
careful
sitting
upon
dead
Eggs
bringeth
forth
living
birds
.
Who
would
think
a
tree
and
a
huge
tree
can
come
from
a
sorry
plant
?
or
sixty
or
an
hundred
grains
of
wheat
in
harvest
to
be
in
one
single
grain
cast
in
the
earth
in
sowing
time
?
Can
the
flesh
wait
for
the
Lord
?
is
not
hope
an
act
of
life
?
Yea
,
it
's
lively
hope
opposite
to
a
dead
and
rotten
hope
:
and
waking
is
nearer
to
life
,
and
influences
of
life
,
then
sleeping
,
which
is
the
death
of
the
man
as
touching
the
exercise
of
the
sensitive
life
:
Then
since
the
spirit
is
a
spirit
of
life
,
and
a
quickning
and
living
spirit
,
Rom.
8.
1
Cor.
15.
the
more
watchfulnesse
in
any
,
the
more
of
the
spirit
;
For
when
the
spirit
enters
in
the
dry
bones
,
they
become
an
army
of
living
men
,
whereas
before
they
were
farther
from
life
and
spirit
then
sleeping
bones
.
Let
us
not
sleep
as
do
others
:
but
let
us
watch
,
and
be
sober
.
For
they
that
sleep
,
sleep
in
the
night
,
2
Thes.
5.
6
,
7.
The
night
is
far
spent
,
let
us
walk
honestly
,
as
in
the
day
,
not
in
rioting
and
drunkennesse
,
not
in
chambering
and
wantonnesse
,
nor
in
strife
and
in
envying
,
Rom.
13.
13.
This
is
like
the
putting
on
of
the
Lord
Jesus
,
which
is
a
work
of
the
spirit
;
for
sleeping
men
put
not
on
their
garments
.
Ministers
especially
are
to
watch
,
yea
to
watch
in
all
things
:
then
in
sleeping
they
must
watch
,
2
Tim.
4.
5.
And
hardly
can
fighting
,
and
enduring
hardnesse
,
as
a
good
souldier
of
Jesus
Christ
,
commended
to
the
Minister
,
1
Tim.
6.
12.
2
Tim.
2.
3.
consist
with
sleeping
,
if
we
know
how
near
Satan
the
roaring
Lion
(
who
sleeps
not
)
is
to
our
quarters
and
camp
,
1
Pet.
5.
8.
Who
can
sleep
and
be
secure
,
and
resist
Satan
?
or
stand
against
him
stedfast
and
fixed
in
the
faith
?
ver.
9.
Christ
is
much
upon
this
,
by
Matthew
,
Marke
,
and
Luke
,
Watch
,
Watch
,
and
pray
;
and
lest
it
slip
them
again
,
I
say
to
you
,
Watch
,
Matth.
26.
38
,
40
,
45.
Matth.
24.
42.
Matth.
25.
13.
Mark
13.
23.
Mark
14.
38.
Luke
17.
26
,
27
,
&c.
Luke
21.
8
,
38.
cap.
2.
2
,
46.
How
can
sleeping
men
receive
influences
of
grace
?
doth
the
Lord
cast
influences
upon
sleeping
mens
bosomes
?
So
are
we
to
act
as
our
acting
way
be
fathered
on
the
spirit
;
as
the
Spirit
of
the
Lord
came
upon
Gideon
,
upon
Sampson
,
and
they
fight
,
and
the
Spirit
of
the
Lord
upon
Zechariah
the
son
of
Jehojadah
,
and
he
prophecied
,
2
Chro.
24.
20.
Luke
1.
64.
the
father
of
John
Baptist
was
filled
with
the
Holy
Ghost
and
prophecied
.
Simeon
came
by
the
spirit
into
the
Temple
.
This
acting
in
the
spirit
is
opposed
to
acting
in
the
flesh
,
and
in
the
spirit
of
Satan
;
as
Bullinger
of
one
brother
who
slew
his
brother
,
and
pretended
the
spirit
:
and
Pareus
tels
us
the
like
.
As
the
Lord
the
Father
and
Son
never
spake
to
Abraham
,
Moses
,
to
Patriarks
or
Prophets
,
but
he
made
them
know
it
was
the
Lord
;
so
neither
does
the
spirit
act
in
any
,
though
the
way
seem
violent
,
as
in
Phineas
and
Samuel
,
their
executing
of
justice
,
but
the
Spirit
makes
it
known
that
it
is
the
Spirit
,
and
that
he
is
not
in
the
mighty
wind
,
nor
in
the
fire
,
but
in
the
calm
voice
.
So
Samuel
leisurely
and
advisedly
convinceth
Agag
ere
he
kill
him
,
and
gives
a
reason
to
his
conscience
from
divine
justice
,
1
Sam.
35.
32
,
33.
though
Samuel
then
had
laid
down
the
sword
.
It
's
an
useful
word
Jude
20.
Praying
in
the
Holy
Ghost
;
and
Ephes.
6.
18.
Praying
always
,
with
all
prayer
and
supplication
in
the
spirit
.
What
,
is
there
a
praying
in
the
flesh
?
yea
,
if
preaching
may
be
from
a
principle
of
the
flesh
,
out
of
envy
and
strife
,
Phil.
1.
15.
so
may
praying
be
from
some
rotten
principle
of
fleshly
presumption
.
Lord
,
Lord
,
open
to
us
.
Which
us
?
to
us
workers
of
iniquity
,
Matth.
25.
11.
Luke
13.
25
,
26.
And
2.
some
prayer
flows
from
fleshly
despair
,
and
not
from
the
spirit
.
Rev.
6.
16.
Mountains
and
rocks
fall
on
us
,
and
hide
us
from
the
face
of
him
that
sitteth
on
the
throne
.
And
3.
The
enemies
of
David
cry
to
the
Lord
out
of
fleshly
fear
and
unbelief
,
not
in
the
spirit
,
Psal.
18.
41.
There
is
a
praying
out
of
deadness
and
from
the
flesh
,
not
from
the
spirit
:
and
often
the
meer
office
and
the
letter
not
the
spirit
prays
and
preacheth
out
of
the
man
;
it
's
far
from
that
praying
Rom.
8.
26.
And
learn
to
discern
the
literal
fair
influences
in
praying
in
the
flesh
,
To
converse
with
the
Saints
is
a
mark
of
a
spiritual
condition
.
and
the
sweet
,
calm
,
fiery
also
,
and
spiritual
paining
influences
of
love-sicknesse
,
Cant.
5.
6
,
7
,
8
,
9
,
10
,
11
,
12
,
13
,
&c.
10.
Conversing
with
spiritual
men
,
born
of
the
spirit
of
the
same
Father
,
John
5.
John
3.
1
John
3.
14.
Psal.
119.
63.
with
Elias
,
leaning
on
Christ's
bosome
,
in
whom
is
fulnesse
of
the
spirit
,
declares
a
spiritual
man
.
None
of
the
Disciples
saw
more
spiritual
and
glorious
visions
then
John
in
the
book
of
the
Revelation
:
he
would
have
desired
to
lean
on
and
dwell
in
Christ's
heart
,
as
in
his
bosome
.
Brethren
love
one
another
;
the
common
nature
and
spirit
of
their
Father
dwels
in
them
.
Fowls
of
the
same
feathers
and
colours
haunt
together
.
Drunkards
,
malignants
,
swearers
,
love
to
be
together
:
beware
of
wearying
to
haunt
with
the
spirit
and
spiritual
men
,
and
to
loath
a
spiritual
Ministery
,
and
to
look
upon
spiritual
doctrine
as
upon
fancies
:
If
it
be
so
with
you
,
you
shall
back
to
the
flesh-pots
of
Egypt
again
:
it
s
a
living
near
to
the
fountain
to
haunt
much
with
the
Saints
;
and
as
the
streams
are
one
in
the
well
,
so
do
the
streams
run
in
the
same
channel
,
and
love
to
stick
together
:
Natures
of
the
same
kind
,
lambs
with
lambs
love
to
live
together
,
Psal.
119.
13.
I
am
a
companion
of
all
them
that
fear
thee
,
and
of
them
that
keep
thy
Precepts
.
A
part
of
the
Air
keeps
its
being
best
in
the
whole
Element
,
whereas
a
part
of
the
Air
is
corrupted
in
the
bowels
of
the
Earth
,
where
it
is
out
of
its
own
Element
:
a
part
of
water
is
best
preserved
in
being
in
the
element
of
water
;
put
it
in
a
pit
or
hole
of
the
earth
it
's
alone
,
and
it
becomes
rotten
and
unsavoury
.
The
Saints
keep
their
spiritual
being
with
the
excellent
ones
in
whom
is
all
their
delight
,
Psal.
16.
2.
as
being
in
their
own
element
:
and
no
wonder
if
it
be
their
woe
to
dwell
long
in
Mesech
,
and
in
Kedars
tents
with
such
as
hate
peace
,
Psal.
120.
5
,
6.
Psal.
57.
4
,
10.
nor
is
this
to
flatter
such
as
separate
from
Christ
and
his
Ordinances
;
nor
to
say
,
Stand
by
thy self
,
come
not
near
me
;
for
I
am
holier
then
thou
,
Isa.
65.
5.
and
yet
they
themselves
remain
among
the
graves
and
lodge
in
the
monuments
.
Be
rather
frequenting
Hospitals
of
sick
ones
,
making
it
your
work
to
gain
many
;
it
's
like
to
Christ
,
Luke
16.
6
,
7
,
10.
Matth.
9.
10
,
11
,
12
,
13.
Luke
15.
God
ordinarily
showers
influences
and
promiseth
influences
to
the
flocking
together
of
the
godly
,
and
the
pouring
of
his
spirit
on
them
,
Jer
50.
4
,
5
,
6.
Zech.
8.
21
,
22
,
23.
Mal.
3.
16.
and
two
speaking
of
Christ
,
Jesus
himself
comes
in
as
third
man
,
Luke
24.
15
,
16
,
17
,
&c.
and
as
if
they
were
the
fit
soyl
,
he
rains
down
influences
of
warmness
and
burning
of
heart
on
them
while
he
opens
the
Scriptures
to
them
,
Spiritual
conference
frequently
used
speaks
a
spiritual
condition
.
v.
32.
see
Acts
2.
1
,
2
,
3
,
&c.
Joh.
20.
19.
It
's
a
spiritual
condition
to
talk
of
spiritual
purposes
:
when
the
well
is
full
it
must
run
over
;
when
there
is
a
treasure
and
abundance
in
the
heart
,
the
spirit
comes
to
the
tongue
in
Zachariah
and
Simeon
,
Luke
2.
25
,
27.
and
grace
seeths
and
boyls
up
to
the
tongue
,
when
the
conceptions
of
the
King
Christ
are
the
good
matter
indited
by
the
heart
,
Psal.
45.
1.
so
to
be
filled
with
the
spirit
,
Ephes.
5.
18
,
19.
saith
Paul
,
speaking
to
your selves
in
Psalms
and
Hymns
,
and
spiritual
songs
:
—
Giving
thanks
always
for
all
things
to
God
is
the
spirit's
work
in
his
abundant
influences
.
There
is
a
spirit
in
men
seen
in
language
;
the
sea-man
talks
of
winds
;
the
husband-man
of
oxen
and
plowing
;
the
souldier
of
battels
and
wounds
;
and
the
shepherd
of
flocks
;
and
the
spiritual
man
of
Christ
,
redemption
,
imputed
righteousness
:
and
as
the
pilgrims
heart
,
and
the
pilgrims
tongue
,
the
pilgrims
thoughts
are
all
upon
his
way
and
his
home
;
so
is
the
spiritual
man
much
upon
Eternity
,
Heaven
,
Christ
:
for
the
three
noble
Conferrers
,
the
transfigured
man
Christ
,
glorified
Moses
,
and
Elias
,
speak
of
the
celebrious
heavenly
subject
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
out-going
of
Christ
when
he
was
to
leave
the
world
.
The
man
hath
been
full
of
God
who
could
not
refrain
from
speaking
of
the
Lord's
testimonies
before
Kings
;
and
Princes
have
no
great
list
to
hear
but
of
State
matters
&
of
conquering
new
Kingdoms
,
Psal.
119.
46.
the
rotten
,
unsavoury
,
worldly
and
carnal
speeches
of
many
,
bewray
how
little
of
the
spirit
is
within
them
.
It
was
Christ
who
had
the
fulness
of
the
anointing
of
the
spirit
within
him
,
Psal.
48.
8.
I
delight
to
doe
thy
will
,
O
my
God
,
thy
law
is
within
my
heart
.
In
Sea
and
Land
,
and
House
and
Field
,
by
the
way
side
journeying
,
at
every
table
when
he
should
have
eaten
he
made
good
that
word
,
ver.
9.
I
have
preached
righteousness
in
the
great
Congregation
:
lo
,
I
have
not
refrained
my
lips
thou
knowest
,
O
Lord
.
10.
I
have
not
hid
thy
righteousnesse
within
my
heart
,
I
have
declared
thy
faithfulness
and
thy
salvation
:
I
have
not
concealed
thy
loving
kindness
from
the
great
Congregation
.
Influences
of
grace
are
required
for
this
;
as
pag.
45.
PART
III.
Influences
of
Grace
.
CHAP.
I.
Of
divers
sorts
of
Influences
.
HAving
formerly
spoken
of
Influences
of
grace
in
general
,
we
are
now
to
descend
to
more
specials
:
Hence
these
particulars
.
1.
Some
influences
are
from
Satan
,
some
from
God
.
2.
The
way
of
Satans
influences
.
3.
It
s
lawful
to
dispute
with
Hereticks
,
instruments
of
Satan
,
but
not
lawful
to
dispute
with
Satan
.
4.
Christ
sought
neither
the
Tempter
nor
the
temptation
.
5.
Some
influences
are
natural
,
some
supernatural
.
6.
Some
moral
,
some
Physical
.
7.
Some
Prophetical
,
some
not
.
8.
Some
publick
on
the
Church
,
some
personal
.
9.
Some
influences
are
given
for
the
habit
of
grace
or
gifts
,
some
for
the
act
,
some
for
both
.
10.
Some
proper
to
the
head
Christ
,
some
for
the
members
.
11.
Some
influences
are
fundamental
,
some
not
.
12.
Some
influences
are
given
for
saving
graces
actings
;
some
for
the
actings
of
a
gift
.
13.
Differences
between
acting
of
grace
,
and
acting
of
gifts
.
14.
Some
influences
are
viatorum
,
of
such
as
are
in
the
way
to
their
countrey
;
some
are
comprehensorum
,
of
perfected
ones
;
some
of
grace
,
some
of
glory
.
For
the
fuller
opening
of
the
Doctrine
of
Influences
:
some
influences
are
from
Satan
,
some
from
God
.
Influences
from
God
are
both
moral
,
when
he
commands
good
,
and
forbids
evil
;
and
real
and
physical
,
in
that
all
move
in
him
,
as
the
first
cause
and
mover
in
operations
of
nature
.
2.
of
grace
.
3.
of
glory
.
But
Satan
being
no
Master
or
Lord
of
providence
,
hath
no
real
stirring
in
second
causes
;
his
actings
upon
angel
or
mens
soules
are
not
physical
,
but
only
moral
or
tempting
actings
,
or
hellish
inspirations
inductive
to
sin
;
and
it
's
no
small
mercy
that
the
Prince
and
God
of
a
lost
world
,
who
by
permission
acteth
really
on
the
air
,
earth
,
and
waters
,
yet
hath
no
power
of
immediate
,
How
Satan
knows
the
actings
of
the
heart
.
real
,
or
physical
acting
upon
minde
,
will
,
affection
,
and
conscience
,
he
having
only
a
borrowed
key
,
and
at
the
second
hand
power
to
suit
the
heart
,
by
fancy
,
senses
,
and
outward
objects
,
1
Kings
22.
22.
John
13.
Acts
5.
3.
Some
one
way
or
other
the
court-gate
of
Achabs
heart
,
of
Judas
,
of
Ananias
and
Sapphira
,
lie
open
to
Satans
scout-watches
.
It
were
safer
to
watch
and
fear
,
then
to
dispute
how
that
subtle
Spirit
can
blow
up
the
lock
and
get
in
;
for
he
knows
not
what
is
in
a
mans
spirit
.
The
spirit
of
a
man
is
under
God
,
the
onely
keeper
of
this
castle
,
and
knows
rooms
,
doors
,
and
what
is
within
,
1
Cor.
2.
11.
But
devils
lying
about
the
out-works
,
the
senses
,
the
fancie
,
and
the
imagination
,
which
is
a
material
house
,
and
hath
doors
,
windows
,
and
entries
passible
to
devils
;
he
can
here
blow
the
bellows
,
and
kindle
iron
works
.
There
be
two
wayes
to
know
the
secrets
that
are
done
in
a
cabinet-camber
.
1.
Satan
can
send
in
posts
with
letters
,
and
write
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Satan
keeps
correspondence
with
the
heart
.
his
wiles
to
the
heart
.
This
is
one
way
of
putting
it
in
the
heart
of
Judas
to
betray
Christ
,
by
sending
his
mind
and
will
through
the
fancie
to
the
heart
,
and
the
fancy
being
set
on
work
by
the
will
and
understanding
,
can
carry
the
missive
letter
;
else
how
could
the
Lord
rebuke
the
sin
of
actual
imaginations
?
as
he
doth
Jer.
9.
4.
Jer.
13.
10.
Jer.
18.
11
,
12.
Nah.
2.
11.
2.
The
heart
can
write
back
an
answer
of
the
missive
letters
,
and
print
it
on
the
fancy
.
We
know
there
is
fire
in
the
house
by
the
smoke
that
comes
out
at
the
chimney
.
A
man
may
speak
out
at
a
window
to
another
.
Satan
conveyed
by
the
serpents
tongue
,
and
by
Evahs
eyes
,
the
living
thoughts
of
a
Godhead
growing
on
the
tree
,
and
can
send
in
a
word
of
a
message
to
the
heart
,
All
these
will
I
give
thee
,
if
thou
wilt
fall
down
and
worship
me
.
And
thou
shalt
have
thirty
pieces
of
silver
,
if
thou
wilt
deliver
up
the
Lord
to
us
;
and
from
the
sons
of
disobedience
he
gets
a
return
;
he
knew
what
Achab
should
answer
to
the
400
Prophets
,
and
heard
that
,
Thou
shalt
goe
,
and
also
prevail
.
And
reason
would
say
since
all
Satans
prevailings
have
these
two
;
1.
A
commission
sought
and
obtained
to
tempt
Job
c.
1.
and
as
particular
as
if
written
,
as
is
clear
v.
12.
Or
a
sentence
of
the
great
Judge
to
punish
sin
,
1
Kings
22.
20
,
21
,
22
,
23.
2
Sam.
24.
1.
It
may
appear
that
the
lictor
and
executioner
,
though
he
know
not
the
heart
and
the
thoughts
of
the
Judge
directly
,
yet
he
knows
his
own
written
commission
,
and
what
sentence
he
is
to
execute
,
and
what
mischief
he
shall
doe
,
1
Kings
22.
22.
as
the
executioner
knows
whether
the
sentence
bear
heading
or
hanging
.
2.
Ananias
is
blamed
for
Satans
lye
that
he
put
in
his
heart
,
Why
hath
Satan
filled
thy
heart
(
it's
like
there
were
a
good
many
seeming
arguments
moved
by
Satan
to
promote
the
work
in
Ananias
)
to
lye
to
the
holy
Ghost
?
Then
though
Satans
knocking
and
active
tempting
be
not
our
sin
;
for
our
Saviour
was
tempted
by
Satan
,
yet
without
sin
;
It
's
lawful
to
dispute
with
Satans
instruments
,
not
with
Satan
.
yet
he
hath
so
access
to
to
the
heart
,
as
our
yielding
and
being
passively
tempted
with
any
degree
of
inclination
to
the
tempation
,
is
our
sin
.
3.
Neither
may
we
dispute
or
racket
arguments
with
Satan
.
Object
.
We
may
dispute
with
Hereticks
,
and
convince
them
,
though
they
be
Satans
instruments
,
Tit.
1.
9.
Tit.
3.
10.
and
the
blind
man
John
9.
hold
up
a
dispute
in
defence
of
Christ
against
the
Pharisees
;
therefore
we
may
dispute
with
Satan
himself
.
Answ.
Men
,
to
whose
ears
the
Gospel
comes
,
are
to
be
gained
by
the
power
of
the
truth
,
2
Tim.
2.
24
,
25.
We
are
commanded
to
confess
Christ
before
men
,
not
before
devils
.
This
end
is
not
attainable
in
the
fallen
Angels
;
therefore
Christ
rebukes
Satans
confessing
of
him
,
Luke
4.
34
,
35.
Obj.
Christ
holds
up
dispute
with
Satan
,
Matth.
4.
Answ.
We
are
to
follow
what
is
ordinary
in
Christs
disputing
,
that
is
,
to
reject
Satans
temptations
,
not
brutishly
and
irrationally
(
that
is
not
victory
over
Satan
by
the
light
of
faith
)
but
by
evidence
of
Scripture
,
and
must
refuse
to
yield
to
the
temptation
,
and
refuse
in
faith
.
2.
There
is
something
extraordinary
in
this
,
which
we
cannot
follow
;
for
the
second
Adam
here
as
Mediator
carries
the
person
of
all
the
tempted
ones
,
as
the
first
Adam
did
represent
all
his
,
and
gives
a
proof
that
he
is
Michael
,
stronger
then
the
Dragon
;
and
that
all
the
tempted
seed
are
by
faith
to
rely
on
the
strength
of
the
tempted
Saviour
.
3.
Nor
did
Christ
hold
up
or
entertain
the
dispute
with
Satan
;
he
only
gave
one
simple
answer
to
every
temptation
,
It
is
written
.
Nor
had
the
dispute
1.
Christ
sought
not
the
tempter
nor
the
temptation
,
but
(
in
a
sort
)
a
patient
in
being
tempted
.
It
s
rise
from
Christ
.
Christ
is
rather
a
patient
for
our
instruction
,
then
an
agent
as
touching
the
rise
of
the
temptation
;
for
Matthew
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
tempter
came
unto
him
;
then
Christ
fetched
neither
the
tempter
,
nor
the
temptation
,
or
dispute
.
2.
Satan
brought
him
to
the
holy
city
,
Matth.
4.
5.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Satan
set
him
on
a
pinacle
of
the
Temple
,
v.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Devil
took
him
unto
an
exceeding
high
mountain
,
and
shewed
him
all
the
kingdomes
of
the
world
.
Then
did
not
the
man
Christ
goe
as
from
himself
to
the
pinacle
of
the
Temple
,
nor
to
the
exceeding
high
mountain
to
fetch
and
bring
on
himself
the
temptation
or
the
dispute
.
See
Luke
4.
5
,
6
,
7
,
8.
Yea
Divines
think
he
submitted
that
his
holy
body
should
be
so
far
acted
upon
by
Satan
.
So
Mark
1.
12.
the
Spirit
drives
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
casteth
him
violently
to
the
desart
.
Evah
entertains
a
dialogue
with
Satan
.
1.
Speaks
by
way
of
complaining
of
God
.
2.
And
doubtingly
of
the
Lords
word
of
threatning
,
Gen.
3.
Saul
the
1
Sam.
28.
seeketh
after
Satan
,
and
makes
a
journey
to
him
.
Some
influences
of
God
are
1.
Differences
between
Satans
influences
,
and
these
of
the
Lord
.
upon
the
act
,
yet
so
as
they
are
willingly
received
by
us
.
2.
Though
they
be
terminated
upon
the
material
act
under
trangression
,
yet
is
there
neither
moral
warrant
nor
perswasion
to
the
sinfulness
from
the
Lord
,
but
the
contrary
.
But
when
the
influence
is
to
gracious
acts
,
there
are
many
strong
allurements
from
precept
,
promise
,
threatning
,
to
move
us
to
close
with
the
gracious
act
,
and
virtually
with
the
real
influence
.
3.
Satans
influences
are
to
shameful
acts
,
to
walking
naked
.
2.
To
bloody
delusions
,
to
kill
the
children
to
Molech
.
3.
To
unwarrantable
delusions
,
to
lay
aside
Scripture
,
and
walk
in
the
dark
,
attending
on
unwritten
dreams
.
2
Divis
.
Some
influences
of
God
are
ordinis
naturalis
,
natural
;
he
commands
the
Sun
to
rise
;
he
sends
rain
,
and
joynes
his
concurrence
to
the
things
of
nature
.
Some
are
ordinis
supernaturalis
,
supernatural
;
such
as
are
of
the
Father
choosing
.
2.
Of
the
Son
.
If
Christ
died
without
the
camp
,
that
he
might
sanctifie
the
people
with
his
blood
,
Heb.
13.
12.
and
if
by
his
will
we
are
sanctified
through
the
offering
of
the
body
of
Jesus
Christ
once
for
all
,
Christ
under
a
necessity
of
giving
sanctifying
influences
.
Heb.
10.
10.
then
sure
sanctifying
influences
must
be
bought
and
purchased
for
his
chosen
people
.
The
doubt
is
yet
answered
more
fully
;
what
a
wise
man
hath
deliberately
bought
,
and
with
the
price
of
blood
,
he
must
bestow
that
for
the
end
for
which
he
hath
bought
it
.
Then
Christ
must
bestow
saving
influences
for
sanctifying
his
people
.
We
look
too
much
to
what
we
cannot
doe
,
and
too
little
in
this
business
to
what
Christ
must
doe
,
upon
the
necessity
of
his
offices
,
of
his
bargain
of
redemption
that
he
hath
closed
;
he
must
work
in
his
own
to
will
and
to
doe
until
the
end
.
3
Division
.
Moral
and
physical
influences
.
Some
influences
are
moral
,
some
physical
and
real
.
The
moral
influences
are
the
perswading
actings
of
God
from
the
word
of
precept
,
of
promise
,
of
threatning
,
Moral
influences
that
are
only
moral
,
are
weak
.
from
the
Law
,
from
the
Gospel
;
such
are
common
to
all
within
the
visible
Church
.
Hence
from
these
flow
warnings
,
inspirations
,
holy
motions
,
strong
convictions
,
that
Christ
is
to
be
followed
,
all
are
to
be
forgone
and
cast
over-board
that
we
may
gain
him
,
in
regard
of
these
.
Christ
stands
at
the
door
and
knocks
,
Revel.
3.
20.
Thousands
refuse
to
open
to
him
;
as
howbeit
the
word
carries
along
with
it
the
high
and
glorious
authority
of
the
Law-giver
,
the
promise
of
a
Kingdome
,
the
threatning
of
everlasting
chains
;
yet
it
works
but
morally
,
and
the
robber
in
the
woods
laughs
at
the
paper-lawes
,
and
at
the
far-off
general
justice
that
is
in
cities
,
which
cannot
reach
the
robbers
that
are
in
woods
;
so
moral
influences
from
the
word
bear
in
upon
the
thought
afar
off
a
letter-heaven
,
or
a
literal
hell
,
with
a
suspition
of
lying
unbelief
;
these
are
but
fables
.
But
when
the
Lord
in
real
influences
lays
hands
on
the
sinner
,
the
man
is
then
as
if
he
were
at
the
bar
;
the
robber
on
whose
legs
and
arms
the
law
hath
laid
bolts
and
iron
fetters
,
and
is
really
wrought
upon
by
more
then
literal
influences
,
as
Saul
for
three
dayes
speaks
supplications
:
And
when
the
influences
physical
of
God
are
upon
the
soul
of
the
spouse
,
then
love
it self
and
love-sickness
speak
with
sense
,
His
love
is
better
then
wine
.
O
he
is
the
chief
among
ten
thousand
.
Many
thousand
professors
live
and
die
under
letter-influences
,
and
a
paper-New-Testament
;
they
hear
,
read
,
know
the
word
,
are
baptized
,
and
deceive
their
own
soules
,
and
have
but
seen
(
as
James
saith
)
their
image
in
the
glass
,
and
forget
themselves
.
Such
never
knew
heart-sickness
,
nor
the
terrours
of
God
,
nor
any
real
work
on
the
conscience
:
then
seek
heart-drawing
,
and
heart-divinity
.
4.
Ordinary
and
extraordinary
influences
.
Some
influences
are
moral
and
ordinary
of
some
professors
;
some
are
prophetical
and
extraordinary
.
Now
as
to
these
which
are
prophetical
,
it
may
be
a
question
whether
they
be
real
and
physical
,
or
only
moral
.
It
seems
there
are
two
things
here
,
1.
The
visions
.
2.
The
publishing
of
them
.
As
to
the
first
,
Jeremiah
sees
the
rod
of
an
Almond-tree
,
and
a
seething
pot
,
and
the
face
of
it
toward
the
North.
Ezekiel
sees
a
whirlwind
and
a
cloud
out
of
the
North
,
and
fire
infolding
it self
,
and
the
colour
of
amber
out
of
the
midst
of
the
fire
,
Prophetical
influences
.
and
the
likeness
of
four
living
creatures
,
and
every
one
of
them
had
four
faces
,
and
four
wings
,
&c.
And
Daniel
saw
a
ram
with
two
horns
,
one
higher
,
another
lesser
,
pushing
northward
,
and
westward
,
and
southward
,
&c.
It
's
clear
these
were
real
visions
,
and
had
real
influences
of
God
carrying
them
into
their
mind
really
,
and
they
could
not
shun
but
they
were
in
an
extasie
,
and
God
really
made
them
see
as
to
the
publishing
of
them
,
just
as
they
saw
them
.
They
seem
to
be
moral
agents
,
yet
so
as
Caiaphas
could
not
shun
to
prophecie
;
nor
could
Balaam
,
when
his
eyes
were
opened
,
and
he
falling
in
a
trance
,
but
see
the
visions
of
the
Almighty
,
and
could
not
goe
beyond
the
word
of
the
Lord
,
but
must
prophetically
bless
(
and
no
more
thanks
and
praise
can
be
due
to
them
in
so
doing
,
then
to
Satan
confessing
Christ
to
be
the
Sonne
of
God
,
Luke
4.
)
So
are
many
,
who
are
convinced
,
and
tremble
at
the
word
,
and
when
the
terrours
of
God
,
and
a
fever
or
ague
of
the
pressing
indignation
of
God
takes
them
,
It
's
dangerous
to
resist
strong
light
and
the
influences
thereof
.
declare
God
to
be
righteous
,
and
themselves
guilty
,
are
but
little
praise-worthy
:
For
the
Law
acting
in
a
natural
conscience
,
is
another
party
representing
God
the
Judge
;
and
when
such
turn
again
to
their
vomit
,
as
there
be
many
false
births
of
this
kind
,
how
prodigiously
profane
are
such
?
for
they
carry
about
Satans
light
of
a
natural
conscience
,
and
their
own
profane
hearts
:
so
dreadful
it
is
to
doe
violence
to
light
which
speaks
from
God
.
Saul
at
the
beginning
of
his
reign
,
and
Demas
,
and
some
others
,
are
hellish
examples
of
Apostacy
to
cause
others
fear
.
5.
There
are
some
personal
influences
upon
a
single
man
that
are
more
private
,
which
are
very
desirable
:
But
there
be
some
more
publick
influences
on
the
Church
;
so
the
Lord
walks
in
the
midst
of
the
golden
candlesticks
,
Private
and
publick
Church
influences
.
and
raines
down
Ministerial
blessings
on
his
Church
,
holds
the
stars
on
his
right
hand
,
and
waters
his
Church
.
So
Isa.
27.
2.
A
garden
of
red
wine
.
3.
I
the
Lord
doe
keep
it
:
I
will
water
it
every
moment
,
lest
any
hurt
it
,
I
will
keep
it
night
and
day
.
Beside
protection
that
the
Lord
is
the
keeper
of
the
Vineyard
,
and
Christ
answers
for
the
vines
,
the
mystical
body
is
like
a
parcel
of
ground
subject
to
drought
and
withering
,
and
Christ
with
showres
of
influences
must
water
our
withering
,
and
he
leading
captivity
captive
,
and
ascending
on
his
coronation-day
,
sent
down
royal
gifts
,
Apostles
,
Prophets
,
Pastors
on
his
body
mystical
,
which
also
is
made
visible
by
him
.
The
times
of
sweet
refreshing
showres
,
and
of
the
singing
of
the
birds
under
the
Messiah's
Kingdome
,
require
that
we
exercise
our
faith
in
looking
toward
these
promises
.
When
the
heavens
seem
to
be
heavy
,
and
(
as
it
were
)
with
child
of
Summer-rain
,
Ezek.
34.
26.
I
will
make
them
and
the
places
round
my
hill
a
blessing
,
and
I
will
cause
the
showers
come
down
in
his
season
,
there
shall
be
showres
of
blessings
.
It
's
not
rain
for
grass
or
corn
,
but
of
spiritual
influences
upon
Emmanuels
land
,
where
floods
and
rivers
run
milk
and
wine
,
Isa.
55.
1.
as
also
Isa.
32.
3.
The
eyes
of
them
that
see
shall
not
be
dim
,
and
the
ears
of
them
that
hear
shall
hearken
.
4.
The
heart
also
of
the
rash
shall
understand
knowledge
,
and
the
tongue
of
the
stammerer
shall
be
ready
to
speak
plainly
.
Then
is
that
true
also
Isa.
35.
1.
The
desart
shall
rejoyce
and
blossome
as
a
rose
.
5.
The
eyes
of
the
blind
shall
be
opened
,
and
the
eares
of
the
deaf
shall
be
unstopped
.
6.
Then
shall
the
lame
man
leap
as
an
hart
,
and
the
tongue
of
the
dumb
sing
;
for
in
the
wilderness
shall
waters
break
out
,
and
streams
in
the
desart
.
7.
And
the
parched
ground
shall
become
a
pool
,
and
the
thirsty
land
springs
of
waters
:
in
the
habitation
of
dragons
where
each
lay
(
shall
be
)
grass
with
reeds
and
rushes
.
And
that
all
this
is
a
prophecie
of
showres
of
influences
of
grace
upon
the
holy
people
under
the
New
Testament
,
is
clear
v.
8.
And
an
high-way
shall
be
there
,
and
a
way
,
and
it
shall
be
called
the
way
of
holiness
,
the
unclean
shall
not
pass
over
it
,
but
it
shall
be
for
those
;
the
way
faring
men
,
though
fools
,
shall
not
erre
(
therein
.
)
9.
No
lion
shall
be
there
,
nor
any
ravenous
beast
shall
goe
up
thereupon
,
it
shall
not
be
found
there
:
but
the
redeemed
shall
walk
there
.
Were
all
the
stones
and
rocks
of
a
a
Land
turned
into
gold
,
it
should
prove
that
the
Sun
had
most
strong
influences
on
that
land
.
The
stony
hearts
under
the
New
Testament
are
changed
into
new
hearts
,
Ezek.
36.
26.
and
a
people
of
hard
mettal
of
iron
and
stone
,
transformed
into
precious
stones
,
Carbuncles
,
Agats
,
Saphires
;
and
that
made
true
,
All
thy
children
shall
be
taught
of
God
,
Isa.
55.
11
,
12.
This
doth
evince
that
the
influences
of
God
shall
be
mighty
in
those
who
believe
under
the
New
Testament
,
Strong
influences
under
the
Messiah
in
the
New
Testament
.
even
the
exceeding
greatness
of
his
power
,
which
he
wrought
in
Christ
when
he
raised
him
from
the
dead
,
and
set
him
at
his
own
right
hand
in
heavenly
places
.
Such
things
say
that
such
as
live
under
the
Gospel
would
say
what
a
change
is
made
in
them
.
The
Gospel
finds
you
stones
and
iron
,
and
leaves
you
stones
and
iron
;
O
but
that
is
sweet
,
Christ
found
me
clay
,
and
now
I
am
gold
,
as
the
man
John
9.
25.
One
thing
I
know
,
that
where
I
was
blind
,
now
I
see
.
1
Tim.
1.
13.
Once
I
was
a
blasphemer
,
a
persecutor
,
an
injurious
person
,
but
I
obtained
mercy
.
Ah
it
's
a
hard
condition
,
born
an
heir
of
wrath
,
dying
worse
then
an
heir
of
wrath
;
for
sin
original
,
and
the
habit
of
wickedness
was
but
a
little
brook
when
the
reprobate
man
was
born
;
but
when
he
dies
,
it
's
a
mighty
river
,
and
a
great
sea
.
What
hath
the
Gospel
done
to
you
?
It
's
more
then
the
power
of
the
Sun
,
it
's
a
strong
influence
of
God
the
first
cause
,
that
makes
clay
gold
,
and
common
earth
silver
,
and
copper
,
and
brass
.
Many
cannot
tell
where
Christ
found
them
,
and
where
they
are
now
.
2.
If
there
be
such
summer-showres
of
heavenly
influences
under
Christ
,
how
is
our
fleece
dry
?
And
many
are
rained
upon
green
,
and
the
bones
flourishing
like
an
herb
and
a
lilly
,
and
thou
art
dry
.
This
is
not
seen
;
prophaneness
is
exceeding
prophane
,
and
is
twice
,
yea
seven
times
prophaneness
under
Gospel-influences
.
Gospel-influences
are
strong
.
The
Gospel-devil
is
fiercer
,
and
more
a
devil
(
to
speak
so
)
then
the
Indian
devil
.
O
but
the
Gospel
makes
a
sad
eik
to
wickedness
,
Gospel-swearing
,
Gospel-whoring
,
Gospel-drunkenness
,
are
worse
then
Sodoms
filthiness
,
Matth.
10.
15.
There
is
an
unperceived
vengeance
that
cleaves
to
every
Judas
;
the
man
who
is
long
in
Christs
company
;
and
sees
and
heares
what
Christ
does
,
and
what
he
sayes
,
his
traitory
is
twice
,
yea
seven
times
traitory
.
Spilt
and
rotten
wine
is
a
worse
liquor
then
fountain-water
;
some
water
is
better
then
some
wine
.
3.
How
blessed
then
is
that
,
this
man
and
this
man
was
born
in
Sion
!
To
be
born
and
dwell
in
a
Land
where
Christ
dwells
,
speaks
mercy
:
To
be
a
plant
of
a
young
Vine
where
the
garden
of
red
wine
is
,
must
be
a
mercy
;
to
be
a
plot
of
ground
that
Christ
plows
;
to
be
a
branch
that
the
Father
of
Christ
purges
that
it
may
bring
forth
more
fruit
,
is
an
incomparable
mercy
.
You
might
have
been
born
in
China
,
in
America
,
in
Brasilia
,
where
Satan
dwels
;
but
ye
were
born
in
a
land
of
Vine-trees
and
Olive-trees
.
To
be
born
in
the
Church
(
though
men
despise
it
)
and
in
covenant
with
God
,
and
to
be
baptized
,
is
to
be
born
in
Paradise
,
in
the
borders
of
heaven
;
for
there
is
the
Gospel
and
the
Prince
,
who
both
can
promise
and
give
Heaven
.
6.
Some
influences
are
for
the
habit
,
some
for
the
actings
of
grace
,
some
for
both
.
Divis
.
Some
are
influences
for
the
habit
,
others
for
the
act
of
grace
.
Influences
for
the
habit
,
as
Isa.
44.
3.
I
will
pour
water
on
him
that
is
thirsty
,
and
floods
upon
the
dry
ground
.
I
will
pour
my
spirit
upon
thy
seed
,
and
my
blessing
upon
thy
off-spring
.
A
land
that
raines
showres
of
rain
and
milk
,
and
raines
down
showres
of
glory
and
grace
,
must
be
the
glory
of
all
lands
,
and
it
must
needs
be
an
excellent
and
a
glorious
Sun
that
shines
upon
that
land
.
2.
There
are
influences
for
heavenly
dispositions
.
Christ
speaks
and
opens
the
Scriptures
to
them
,
and
their
hearts
burn
within
them
,
Luke
24.
32.
Every
word
of
Christ
casts
in
a
fiery
coal
of
love
:
Every
fitting
down
under
the
Apple-tree
brings
sweetness
;
he
hath
influences
by
which
he
brings
on
love-sickness
,
Cant.
5.
7
,
8.
Christ
casteth
in
a
praying
disposition
on
Saul
,
Behold
he
prayes
,
Acts
8.
and
casts
in
a
mourning
disposition
on
the
woman
that
washed
his
feet
with
teares
;
and
a
disposition
of
love
,
she
loved
much
,
so
she
weeped
over
Christs
feet
,
and
kissed
them
,
and
wiped
them
with
the
hair
of
her
head
.
He
cast
in
a
hearing
disposition
in
Mary
,
Luke
10.
A
love-sickness
after
Christ
in
the
Spouse
,
Cant.
2.
a
mourning
disposition
on
Peter
,
he
weeps
bitterly
.
3.
There
are
influences
by
which
Christ
acts
in
us
,
and
the
spirit
acts
in
us
to
will
and
to
doe
,
Phil.
2.
13.
and
the
spirit
groanes
and
prayes
in
the
Saints
,
Rom.
8.
26.
Christ
by
his
influences
makes
some
one
new
work
or
other
what
he
hath
done
in
you
.
Are
ye
a
dry
Eunuch
,
and
the
heath
in
the
wilderness
?
and
are
ye
the
dried
up
fig-tree
,
and
withered
up
by
the
root
,
neither
leaves
nor
fruit
?
God
will
blast
brambles
,
and
cast
them
over
the
hedge
,
and
deny
Sun
and
rain
to
them
.
Some
there
be
on
whom
Christ
never
acted
as
Christ
;
they
are
in
the
shadow
all
their
life
,
and
never
saw
nor
felt
the
Sun
.
7.
Influences
proper
to
the
head
Christ
,
and
influences
on
the
members
.
Divis
.
There
be
some
influences
proper
to
the
head
Christ
,
some
peculiar
to
the
members
.
O
what
rare
actings
upon
the
Son
,
Psal.
45.
2.
Grace
is
poured
in
thy
lips
.
v.
7.
God
thy
God
hath
anointed
thee
with
the
oyl
of
gladness
.
Isa.
61.
1.
The
spirit
of
the
Lord
God
is
upon
me
,
because
the
Lord
hath
anointed
me
to
preach
good
tidings
to
the
meek
;
he
hath
sent
me
to
bind
up
the
broken-hearted
,
to
proclame
liberty
to
the
captives
,
and
the
opening
of
the
prison
to
them
that
are
bound
.
2.
To
proclame
the
acceptable
year
of
the
Lord
.
In
which
words
are
holden
forth
the
influences
of
the
Lord
in
their
fulness
,
the
anointing
of
the
spirit
of
the
Lord
upon
the
head
upon
the
head
Christ
,
and
the
influence
of
that
anointing
upon
the
members
,
to
wit
,
on
the
meek
,
on
the
broken-hearted
,
on
the
captives
,
on
those
that
are
bound
and
sold
.
Then
saith
the
man
Christ
,
the
Spirit
of
the
Lord
hath
sent
the
strong
and
fountain-influences
of
the
abounding
anointing
on
me
,
and
I
may
send
the
fruits
of
these
holy
influences
upon
the
meek
to
preach
to
them
glad
tidings
,
that
they
may
believe
,
and
influences
upon
the
broken
hearts
,
that
they
may
be
bound
up
,
and
influences
on
the
captives
and
prisoners
,
Mediatory
influences
are
some
way
due
to
the
broken
in
heart
,
and
what
sort
of
right
they
have
thereunto
.
A
four-fold
right
to
influences
is
considerable
.
and
the
sold
and
oppressed
with
debt
,
that
they
may
be
made
free
for
binding
up
of
hearts
;
and
freeing
of
captives
and
prisoners
are
impossible
without
the
healing
influences
of
Christ
.
Then
(
saith
he
)
God
lets
out
to
me
and
to
the
members
;
〈◊〉
the
head
receive
anointing
,
and
a
full
fountain
,
and
I
issue
out
streames
and
life
to
the
members
;
look
then
as
the
dry
earth
hath
a
sort
of
connatural
right
of
meanes
and
end
to
the
full
clouds
and
bottles
of
heaven
,
and
the
rain
in
the
clouds
,
and
the
cold
and
dead
earth
hath
a
sort
of
connatural
right
,
by
the
Lords
holy
appointment
,
to
the
influences
of
the
Sun
;
so
by
a
decree
of
free
grace
,
the
broken-hearted
,
the
meek
,
the
captives
,
the
prisoners
have
a
right
of
meanes
in
order
to
the
end
,
to
the
influences
of
compassion
and
tenderness
,
and
of
real
grace
,
that
in
its
fulness
is
in
the
soul
and
heart
of
the
Mediator
Christ
,
toward
their
brokenness
bondage
and
misery
who
are
his
.
Then
may
the
captive
and
prisoner
claime
influences
from
Christ
,
as
the
dry
earth
in
its
kind
suites
and
●egges
that
raine
that
is
in
the
bosome
and
womb
of
the
clouds
for
its
refreshments
:
and
so
much
the
more
that
fulness
of
Christs
anointing
is
not
only
ordered
by
a
free
and
gracious
decree
as
the
meanes
for
this
end
,
to
supply
the
emptiness
of
the
meek
and
the
poor
captives
,
but
2.
also
which
is
more
,
the
influences
of
the
fulness
of
Christs
anointing
is
due
by
way
of
merit
,
and
of
buying
and
selling
to
those
captives
,
as
when
there
is
a
large
price
of
blood
given
for
to
redeem
the
man
in
his
vain
conversation
,
as
1
Pet.
1.
18.
from
the
present
evil
world
,
Gal.
1.
15.
from
the
living
to
sin
and
in
sin
,
1
Pet.
2.
24.
from
all
iniquity
and
the
bondage
and
filthiness
thereof
,
Tit.
2.
14.
There
is
a
due
right
in
law
,
by
way
of
bargain
and
payment
,
made
to
Justice
upon
Christs
part
,
that
such
ought
not
to
be
detained
slaves
,
captives
,
and
prisoners
.
Now
the
earth
hath
no
such
right
by
buying
,
nor
any
Jus
emptionis
,
to
have
rain
and
influences
from
the
clouds
and
the
sun
;
for
the
Lord
may
without
violation
of
any
bargain
turn
the
earth
into
iron
,
and
the
heavens
into
brass
;
and
so
may
the
Lord
simply
and
absolutely
deny
the
fruits
Christs
anointing
,
binding
up
of
wounds
,
and
freedome
to
the
broken-hearted
,
and
to
the
captives
and
slaves
of
sin
,
for
any
deserving
in
them
;
yet
as
touching
the
bargain
and
engagement
of
redemption
from
sins
,
and
the
dominion
,
masterdome
,
and
law
imprisonment
thereof
,
the
meek
and
the
captives
have
a
more
noble
right
in
the
surety
Christ
,
by
way
of
buying
and
selling
,
to
the
healing
influences
of
Christs
holy
anointing
,
then
the
world
can
express
.
See
also
how
the
spirit
in
its
fulness
is
given
to
Christ
,
Isa.
11.
2.
The
spirit
of
the
Lord
shall
rest
on
him
,
the
spirit
of
wisedom
and
understanding
,
the
spirit
of
counsel
and
might
,
the
spirit
of
knowledge
and
of
the
fear
of
the
Lord
.
Isa.
42.
1.
I
will
put
my
spirit
on
him
,
he
shall
bring
forth
judgment
to
the
Gentiles
.
These
be
mighty
influences
on
him
,
to
whom
(
said
John
the
Baptist
)
God
gave
not
the
spirit
by
measure
,
John
3.
34.
3.
There
is
a
right
of
promise
to
influences
,
Rev.
2.
7
,
17
,
26.
Rev.
3.
12
,
20
,
21.
John
14.
18
,
21.
John
15.
1
,
2.
In
Christ
promissio
facit
legale
jus
,
Christ
,
as
it
were
,
oweth
me
showers
of
grace
;
for
he
promised
to
water
me
.
This
promise
is
a
draught
of
the
river
of
life
to
the
deadned
spirit
.
4.
There
is
a
mystical
dueness
and
connatural
love-right
:
The
head
by
natures
law
is
a
sort
of
debtor
for
influences
of
life
to
the
members
.
Here
are
sweet
grounds
for
the
streams
to
beg
from
the
fountain
,
the
members
dry
and
withering
from
the
living
head
.
2.
It
was
fit
there
should
be
another
higher
providence
about
the
head
,
then
about
the
members
,
and
so
more
admirable
and
transcendent
influences
extended
toward
Christ
,
then
toward
any
of
the
sons
of
men
,
as
that
a
new
star
should
be
created
at
his
birth
.
That
2.
God
should
give
testimony
of
him
from
heaven
immediately
,
This
is
my
beloved
Son
,
&c.
3.
That
Angels
,
immediate
messengers
from
heaven
,
should
preach
his
birth-day
and
place
,
Luke
2.
should
minister
to
him
in
his
agony
in
the
garden
;
should
watch
the
corps
of
this
King
sleeping
in
the
grave
;
should
witness
his
ascension
;
Strong
and
mighty
influences
in
Christ
.
and
what
mighty
influences
above
nature
must
be
in
his
raising
the
dead
,
commanding
devils
,
&c.
In
his
coming
down
from
heaven
to
be
man
,
in
whom
all
the
fulness
of
the
Godhead
dwells
bodily
;
and
that
the
holy
body
should
ascend
visibly
through
the
air
,
and
through
the
heavens
,
cleaving
,
yielding
,
and
giving
way
to
him
;
what
influences
in
that
the
clouds
are
his
chariots
,
and
that
the
man
Christ
intercedes
at
the
right
hand
of
God
,
and
sends
influences
of
life
all
the
world
over
to
his
members
,
rules
all
Empires
and
Kingdomes
,
the
languishing
and
fainting
believer
is
comforted
?
O
how
suitable
is
Christs
fulness
and
life
to
my
death
and
emptiness
!
3.
These
must
be
strong
influences
,
that
with
the
anointing
,
Isa.
61.
1
,
2.
is
given
a
power
to
preach
the
year
of
vengeance
,
to
judge
and
trample
upon
the
necks
of
all
his
enemies
;
that
the
man
Christ
shall
come
visibly
and
locally
from
the
highest
heavens
,
and
the
heavens
bow
and
yield
to
his
blessed
manhood
,
when
he
comes
with
his
mighty
Angels
to
judge
all
.
And
he
sends
4.
influences
of
judgments
through
the
stars
which
fight
against
his
enemies
,
Judg.
5.
20.
through
winds
,
seas
and
rivers
,
fire
and
sword
,
and
evil
Angels
that
are
armed
against
his
enemies
,
Exod.
14.
21
,
22
,
23
,
24
,
25
,
26
,
27
,
28.
Exod.
15.
10
,
11
,
12.
Judg.
5.
21.
Gen.
19.
23
,
24
,
25.
Numb.
16.
31
,
32
,
33.
Psal.
78.
43
,
44
,
45
,
46
,
47
,
48
,
49
,
50
,
51
,
&c.
All
which
teach
us
not
to
murmure
at
providence
,
government
of
the
world
.
Why
say
we
,
this
is
sad
,
and
yet
fallen
out
?
God
might
otherwise
have
disposed
of
all
,
and
we
reflect
upon
his
providence
,
while
as
we
offend
at
second
causes
,
but
be
comforted
in
a
new
world
,
and
in
a
more
glorious
providence
of
influences
in
ruling
heaven
and
earth
,
and
in
carrying
the
chosen
of
God
to
glory
,
then
if
all
were
ruled
to
our
will
.
1.
Gospel-providence
how
far
above
the
law-providence
of
Adam
.
None
shall
wither
or
be
blasted
that
are
planted
in
Christ
,
and
committed
to
his
husbandry
.
2.
We
could
not
in
the
other
first
providence
,
which
was
before
sin
entred
into
the
world
,
have
claimed
to
influences
of
glory
from
the
fulness
of
the
anointing
that
is
in
Christ
;
for
Christ
then
was
not
the
publick
good
,
and
communicable
treasure
of
his
redeemed
,
he
was
not
our
God
,
nor
our
Emmanuel
,
nor
our
Goel
or
Kinsman-redeemer
,
but
a
reserved
and
estranged
God
to
be
made
our
God
by
our
own
earning
and
law-merit
.
3.
The
Lord
Jesus
was
infinite
God
,
and
the
fountain
as
large
as
now
;
but
he
was
not
our
own
fountain
,
nor
the
influences
and
waterings
due
to
in
our
witherings
as
now
.
4.
Christ
is
made
the
new
great
Lord
,
Factor
,
and
publick
Agent
for
his
Church
,
to
rule
all
for
their
good
and
salvation
;
and
heaven
,
and
earth
,
and
the
world
,
and
life
,
and
death
,
and
things
present
,
and
things
to
come
,
are
put
over
in
Christs
hands
;
the
morrow
,
the
next
years
deliverance
,
the
believers
outgoing
in
death
,
are
all
made
over
to
Christ
,
and
then
in
Christ
all
things
are
ours
,
1
Cor.
3.
21.
and
the
watering
of
my
witheredness
,
and
the
quickning
of
my
deadness
hic
&
nunc
,
in
this
same
moment
of
time
is
first
Christs
,
and
I
got
it
seasonably
from
him
in
a
better
time
and
way
then
according
to
my
time
and
way
.
Object
.
Many
things
fall
out
which
may
be
well
otherwise
.
Answ.
Not
so
;
one
godly
husbandman
prayers
for
rain
to
his
ground
,
another
godly
husbandman
prayes
for
drought
,
as
more
useful
for
his
field
,
for
he
hath
rain
enough
.
Now
is
it
not
good
that
there
is
a
wise
providence
in
Christ
,
which
fits
both
their
prayers
,
and
does
the
business
well
?
A
number
of
believers
are
to
fail
to
such
a
land
,
they
pray
for
a
North-east-wind
;
another
number
of
believers
are
to
sail
to
another
land
,
they
suit
from
the
Lord
a
South-west-wind
;
is
it
not
best
that
Christ
in
his
new
spiritual
providence
take
a
course
to
hear
both
their
prayers
,
to
deny
both
the
winds
they
suit
,
and
to
bring
both
in
his
own
way
to
their
desired
harbours
.
Object
.
2.
It
were
better
God
should
hear
the
prayers
of
his
people
in
their
straits
.
Answ.
The
Lord
neither
casteth
off
his
foreknown
people
nor
their
prayers
,
though
visible
Israel
externally
called
be
rejected
.
2.
God
heares
wicked
mens
prayers
,
and
grants
them
not
in
a
way
of
promise
,
but
in
his
wrath
,
1
Sam.
8.
22.
1
Sam.
12.
13.
Hos.
13.
11.
Psal.
78.
20
,
24
,
27
,
28
,
29
,
30.
3.
God
heares
the
prayers
of
his
people
in
way
of
promise
which
is
better
then
simple
hearing
.
Mr
Gee
treats
of
prayer
,
Sect.
p.
187
,
188
,
&
195.
See
the
judicious
Treatise
of
the
servant
of
God
Mr.
Gee
.
Obj
3.
Many
wicked
men
are
green
and
flourishing
,
that
they
may
swallow
Jacob.
Answ.
Nor
is
it
evil
that
the
Lords
fire
in
Sion
be
hot
and
fierce
,
that
he
may
remove
the
dross
,
though
the
coals
that
melt
the
gold
be
digged
out
of
hell
,
and
their
flaming
against
his
people
sinful
and
cruel
;
it
is
not
only
in
relation
to
him
,
who
is
above
his
laws
,
binding
Angels
and
men
;
not
evil
,
but
equally
done
in
wisedome
and
righteousness
;
for
as
much
may
be
said
by
carnal
reason
in
the
Lords
efficacious
permission
of
sin
,
which
he
may
hinder
in
the
reprobate
,
as
well
as
some
way
he
hindered
it
in
the
elect
Angels
,
and
in
chosen
heirs
of
glory
.
1.
Against
the
wisedome
.
2.
goodness
.
3.
soveraignty
.
4.
righteousness
.
5.
and
love
of
God
,
as
Jesuits
,
Arminians
,
Socinians
,
and
others
say
against
the
holiness
of
God
.
No
earthly
Father
but
he
should
fail
both
against
natural
love
,
goodness
,
and
wisedome
,
should
he
permit
,
if
he
could
hinder
,
his
children
to
commit
sins
,
which
shall
procure
their
eternal
misery
and
woe
.
Let
all
flesh
be
silent
,
here
is
holy
dominion
.
8.
Influences
of
Christ
fundamental
,
and
not
fundamental
.
Divis
.
Some
influences
of
Christ
are
fundamental
,
and
simply
necessar●
,
and
principally
promised
;
some
not
fundamental
,
and
less
necessary
.
As
1.
The
influences
by
which
the
Lord
gives
a
circumcised
,
Deut.
30.
6.
an
one
and
single
,
Ezek.
11.
19
,
20.
a
soft
and
a
new
heart
and
spirit
,
Ezek.
36.
26.
Zech.
12.
10.
Isa.
54.
13.
John
6.
45.
Isa.
44.
1
,
2
,
3.
These
are
simply
necessary
.
2.
These
in●uences
are
also
fundamental
,
in
which
the
Lord
promiseth
and
doth
put
in
act
the
habit
of
grace
for
the
persevering
of
believers
,
Ezek.
36.
27.
Isa.
54.
10.
Isa.
59.
21.
Psal.
1.
3
,
4.
Psal.
89.
28
,
29
,
30
,
31
,
32
,
33
,
34
,
35.
John
10.
27
,
28
,
29.
John
15.
1
,
2.
If
Christ
plant
,
his
planting
layes
on
him
some
necessity
,
so
far
to
give
watering-influences
,
as
not
to
suffer
his
planted
trees
to
dry
up
by
the
roots
,
The
comfortable
necessity
which
lies
on
Christ
to
confer
influences
of
grace
.
and
to
wither
root
and
branch
;
and
Christ
so
builds
on
a
rock
his
people
and
believers
,
never
to
be
prevailed
against
by
the
ports
of
hell
;
as
he
must
watch
the
city
that
it
be
not
surprised
,
nor
the
living
stones
hammered
to
nothing
,
and
removed
off
the
rock
and
the
foundation
Christ
.
Christ
so
buyes
with
a
price
his
own
,
that
he
carries
them
on
to
the
purchased
glory
,
and
bringeth
them
actually
to
the
fruition
of
life
eternal
;
for
Christ
is
an
established
high
Priest
to
intercede
for
his
own
,
and
the
intercession
of
Christ
is
nothing
but
a
continual
showring
down
upon
the
redeemed
ones
new
vigorous
influences
as
the
head
,
so
long
as
it
lives
,
night
and
day
,
sleeping
and
waking
,
sends
down
influences
of
life
to
the
members
:
ever-living
and
ever-interceding
Christ
is
the
fountain
,
running
along
through
the
roots
of
the
Lords
planting
,
so
that
they
are
ever
green
,
ever
blooming
and
budding
,
and
in
old
age
bring
forth
fruit
,
John
14.
19.
Isa.
27.
3.
Christ
interceding
is
that
live
fire
on
the
Altar
,
Isa.
6.
ever
sending
forth
live
flamings
,
and
heat
of
life
through
his
live
coals
to
all
his
,
John
14.
19.
Because
I
live
,
ye
shall
live
also
.
Now
there
is
no
interruption
of
Christs
living
by
sickness
,
sleeping
,
or
death
,
and
so
he
lives
alwayes
.
Just
as
the
Sun-beams
and
rayes
of
light
and
heat
are
kept
in
their
being
by
the
presence
of
the
body
of
the
Sun
,
casting
out
these
influences
,
and
the
darting
out
of
heat
,
and
warmness
,
and
light
,
and
the
flamings
are
kept
in
being
by
the
presence
of
the
fire
,
which
by
new
fuel
is
continued
still
in
the
act
of
flaming
;
so
are
the
Saints
kept
still
in
a
spiritual
living
,
being
by
Christ
issuing
out
his
influences
upon
them
.
So
sweet
is
the
union
of
dependency
daily
and
momently
upon
Christ
that
blessed
root
of
Jesse
.
Ah
,
if
we
knew
what
it
were
to
live
in
Christ
,
to
breath
in
Christ
,
pray
in
him
,
love
in
him
,
rejoyce
in
him
,
suffer
and
triumph
in
him
,
praise
in
him
,
wait
in
him
for
the
Lord
;
but
our
actings
,
separated
from
Christ
and
his
influences
of
life
,
not
known
to
be
such
,
through
our
unwatchfulness
are
dreadful
.
Now
there
be
some
single
influences
hic
&
nunc
,
Influences
not
fundamental
,
not
simply
necessary
.
that
the
Saints
may
want
and
be
saved
;
as
the
influence
necessary
for
Peters
confessing
of
Christ
when
he
denied
him
;
the
influence
by
which
David
should
have
been
guarded
against
the
tempration
to
adultery
and
murder
,
the
Lord
may
withdraw
such
influences
,
that
the
fallen
Saints
may
know
that
they
stand
by
grace
;
and
therefore
from
the
Lords
withdrawings
hic
&
nunc
,
let
us
not
conclude
we
are
out
of
Christ
,
yet
we
are
not
to
be
slack
,
but
in
trembling
and
godly
fear
to
keep
near
to
Christ
,
and
censure
not
the
Lord
for
withdrawing
of
his
influences
,
since
he
stands
obliged
by
his
holy
covenant
not
to
deny
the
substantial
and
fundamental
influences
by
which
we
shall
be
saved
,
and
persevere
to
the
end
.
9.
Influences
of
grace
for
the
habit
of
saving
grace
,
and
influences
for
a
gift
.
Divis
.
There
be
some
influences
in
which
the
Lord
concurrs
with
the
actings
of
saving
grace
;
as
of
faith
,
love
,
hope
,
and
other
influences
,
in
which
the
Lord
concurres
with
the
actings
of
a
meer
gift
,
or
other
principles
,
possibly
the
flesh
,
custome
,
&c.
and
it
were
good
to
know
the
difference
betwixt
the
one
and
the
other
.
Psal.
57.
8.
Awake
my
glory
,
awake
psaltery
and
harp
;
and
so
he
speaks
to
the
gift
of
musick
to
awake
and
be
concurrent
in
the
praising
of
God
,
and
stirs
up
the
grace
of
God
in
himself
to
praise
,
when
he
sayes
I
my self
will
awake
early
,
he
teacheth
that
gift
and
grace
should
concur
and
be
stirred
up
in
spiritual
duties
of
praying
and
praising
:
hence
how
we
may
know
when
we
act
from
a
gift
,
and
when
we
act
from
saving
grace
these
Assertions
following
.
Assert
.
How
we
may
know
when
we
act
,
pray
,
or
hear
,
&c.
from
a
gift
,
and
when
we
act
from
a
grace
.
1.
Some
sinful
sleepiness
of
the
flesh
may
concur
in
both
the
acting
of
the
gift
and
of
the
grace
;
for
David
bidding
both
his
harp
,
and
so
the
gift
of
musick
awake
,
and
himself
awake
,
teacheth
some
sinful
dulness
was
upon
both
one
and
the
other
.
So
when
David
excites
his
soul
and
all
that
is
within
him
to
bless
the
Lord
,
Psal.
103.
1.
he
insinuates
that
in
praising
of
God
fleshly
dulness
may
come
upon
all
that
is
within
him
,
both
the
powers
of
the
soul
,
and
the
habit
of
grace
and
gift
,
and
the
skill
of
singing
:
it
's
much
to
get
the
fountain
made
clean
in
our
actings
.
2.
How
condescending
is
his
mercy
,
who
denies
not
his
influences
of
grace
to
us
,
though
the
flesh
be
acting
often
,
and
retarding
the
spirit
in
our
actings
?
Assert
.
2.
We
are
to
take
heed
that
we
knock
not
at
the
wrong
door
:
we
may
pray
and
preach
from
a
gift
of
praying
and
humane
eloquence
,
and
a
civilized
and
well-skilled
fancy
,
and
a
literal
mind
versed
in
the
letter
of
the
Scripture
,
when
we
think
that
we
are
praying
from
the
spirit
of
adoption
,
Some
pray
from
a
meer
gift
,
when
they
mistakingly
imagine
they
pray
from
the
saving
habit
of
grace
:
the
mistake
is
habitual
in
hypocrites
,
only
actual
hic
&
nunc
in
sound
Believers
.
and
the
gracious
habit
of
praying
.
So
the
like
may
be
said
of
Preaching
,
and
singing
praises
;
how
many
prophecied
and
cast
out
Devils
from
a
meer
gift
,
and
die
in
that
deluded
condition
,
and
are
possessed
with
that
habitual
mistake
(
which
is
never
tried
)
that
they
prophecied
and
cast
out
Devils
from
a
sanctified
principle
?
read
Matth.
7.
22
,
23
,
24.
Luke
13.
25.
Matth.
25.
11
,
12.
If
any
say
,
May
not
sound
believers
also
blow
at
the
wrong
harthstone
and
think
the
like
?
Answ.
There
may
be
a
particular
mistake
in
this
or
that
act
,
but
not
an
habitual
deluded
condition
all
their
life
;
as
sometimes
the
believer
may
pray
from
meer
custome
,
when
there
is
little
stirring
of
the
spirit
.
Assert
.
3.
It
's
not
enough
to
doe
the
same
that
heathens
doe
;
for
if
ye
love
them
that
love
you
,
what
reward
have
ye
?
and
if
ye
salute
your
brethren
only
(
not
your
enemies
also
)
what
do
ye
more
then
others
?
So
Christ
Matth.
5.
to
the
multitude
,
and
to
the
disciples
,
Matth.
5.
1
,
46.
Believers
then
should
not
stint
themselves
to
only
publicans
and
heathens
duties
.
Samuel
speaks
as
a
man
,
as
Samuel
when
he
calls
Eliah
the
Lords
anointed
,
1
Sam.
16.
and
supposeth
that
he
speaks
as
a
Prophet
;
so
doth
Nathan
,
1
Sam.
16.
6
,
7.
2
Sam.
7.
3.
There
is
a
vast
difference
betwixt
(
thus
saith
the
Prophet
by
the
Lord
)
and
(
thus
saith
the
man
)
and
therefore
where
are
we
when
our
righteousness
does
not
exceed
the
righteousness
of
the
Scribes
and
Pharisees
?
The
devils
believe
there
is
one
God
,
and
they
doe
well
,
James
2.
19.
and
we
fooles
say
in
our
hearts
there
is
no
God
,
Psal.
14.
1.
and
do
we
well
in
so
saying
?
The
devils
do
tremble
when
they
believe
there
is
one
God
:
ah
,
Satan
believes
in
sad
earnest
when
he
believes
!
We
sport
,
yea
doe
not
we
laugh
and
mock
at
a
Godhead
,
or
at
the
word
of
a
hell
?
The
faith
conveyed
with
godly
trembling
were
good
:
Ah
,
that
we
know
not
the
influences
of
God
conjoyned
with
the
out-lettings
of
a
gift
,
and
of
a
temporary
faith
,
and
the
influences
that
goe
along
with
the
out-letting
of
saving
grace
,
as
touching
the
matter
!
Assert
.
4.
Hardly
can
the
use
of
a
gift
ascend
above
it self
to
intend
God
and
his
glory
;
for
the
glory
of
God
is
graces
end
,
not
gifts
end
.
Zech.
7.
5.
When
ye
fasted
,
did
ye
at
all
fast
unto
me
?
6.
And
when
ye
did
eat
,
and
when
ye
did
drink
,
did
ye
not
eat
for
your selves
?
and
did
not
ye
drink
for
your selves
?
Heb.
did
not
ye
your selves
eat
as
carnal
men
?
did
ye
not
eat
,
and
drink
,
and
feast
,
and
fast
?
He
meanes
the
spirit
of
grace
in
them
did
not
keep
these
religious
fasts
and
feasts
,
but
their
own
spirit
,
and
custome
,
and
self
;
and
did
ye
fast
for
me
at
all
?
and
he
doubles
the
word
,
that
so
he
may
the
more
convince
them
,
even
for
me
?
So
the
Lord
might
say
to
the
Pharisees
who
prayed
in
the
streets
,
Did
ye
at
all
pray
to
me
,
even
to
me
?
or
did
the
gift
and
vain-glory
in
you
,
or
the
spirit
in
you
?
So
he
may
say
to
us
,
Doe
ye
preach
,
hear
,
swear
a
covenant
for
me
at
all
?
Grace
sanctifies
the
gift
used
in
all
due
and
spiritual
circumstances
,
but
the
gift
can
never
fanctifie
grace
.
Saving
grace
must
sanctifie
the
gift
in
its
use
and
end
,
that
it
be
for
God
;
but
a
gift
can
never
sanctifie
saving
grace
in
its
use
and
end
.
As
grace
which
is
above
nature
sanctifies
nature
,
and
heightens
nature
in
its
actings
,
principles
,
and
end
;
but
nature
,
that
is
below
grace
,
can
never
sanctisie
and
heighten
grace
in
its
actings
,
principles
,
and
ends
.
Assert
.
5.
The
same
sun
,
the
same
air
and
heaven
,
send
the
same
influences
on
the
true
and
natural
olive
,
and
on
the
wild
olive
;
the
same
clouds
and
rain
act
upon
the
vine-tree
and
the
thorn-tree
,
upon
the
rose
,
and
the
briar
,
and
the
nettle
;
and
so
the
same
word
comes
to
the
ears
of
both
elect
and
reprobate
,
but
not
the
same
quickning
influences
of
grace
upon
both
.
The
same
word
,
but
not
the
same
influences
act
upon
all
within
the
visible
Church
.
Saul
governes
,
and
leads
the
Armies
of
the
Lord
by
a
gift
;
and
David
governes
,
feeds
,
and
leads
the
Armies
of
the
Lord
by
the
grace
of
God
,
and
the
same
word
of
command
layes
an
obligation
upon
both
;
false
Apostles
preach
Christ
from
a
gift
,
and
labour
by
a
gift
,
but
Paul
labours
not
as
Paul
,
but
the
grace
of
God
in
him
.
We
are
not
to
rest
upon
the
actings
from
a
gift
,
but
watchfully
to
try
when
we
act
from
a
gift
,
and
when
we
act
from
a
grace
.
The
virgins
are
drawn
and
run
,
Cant.
1.
and
John
is
drawn
and
runneth
;
but
the
same
lively
influences
act
not
upon
the
one
and
other
:
it
is
a
deluding
conclusion
,
we
have
eaten
and
drunken
where
Christ
was
present
,
and
his
Saints
present
,
therefore
the
Lord
should
open
to
us
;
and
Christ
hath
preached
and
his
faithful
Prophets
in
our
hearing
,
in
our
streets
,
therefore
should
we
be
admitted
into
the
Bridegroomes
chamber
,
Luke
13.
25.
What
can
then
be
builded
on
this
?
I
was
at
the
Lords
Supper
,
where
undoubtedly
Christ
was
in
his
influences
of
life
;
I
did
swear
a
covenant
to
God
,
I
preached
the
Gospel
,
I
heard
ordinarily
such
a
Preacher
in
whom
undeniably
the
Spirit
of
God
spoke
,
and
was
intimately
acquainted
with
him
,
and
loved
him
dearly
,
and
shall
that
man
be
saved
,
and
I
thrust
in
hell
?
The
great
errour
is
,
men
try
not
their
wayes
,
principles
,
motives
,
and
ends
.
Now
as
touching
influences
of
grace
,
it
is
not
as
when
the
same
hand
smites
upon
the
string
of
the
harp
well
tuned
,
and
on
another
string
of
the
harp
that
is
mistuned
;
it
's
the
same
word
that
sounds
in
the
ears
of
these
in
the
visible
Church
,
but
not
the
same
spirit
of
grace
in
the
same
saving
influences
that
act
upon
the
heart
;
yea
the
spirit
leaves
the
heart
of
some
to
its
own
deadness
,
and
acts
upon
others
to
bring
them
to
wonder
,
to
be
amazed
and
astonished
,
and
leaves
them
there
;
and
acts
upon
a
third
sort
,
to
leave
a
strong
conviction
and
a
work
of
humiliation
upon
them
;
but
it
does
no
good
,
it
's
nothing
above
a
law-work
mixt
with
some
letter
of
the
Gospel
;
and
the
Spirit
works
in
some
a
lively
sound
work
of
saving
grace
;
and
the
same
word
is
the
common
instrument
in
all
.
So
our
Saviours
enumeration
of
four
sorts
of
hearers
takes
in
all
,
Matth.
13.
How
many
wonder
,
and
despise
,
and
persecute
?
Luke
4.
Mark
7.
Mark
9.
Matth.
12.
John
11.
Acts
3.
Acts
4
,
&c.
2.
Influences
of
the
spirit
saving
and
lively
are
called
by
the
names
of
the
Fathers
drawing
,
of
the
Bridegroomes
drawing
,
John
6.
44.
Cant.
1.
4.
the
Spirits
leading
,
Rom.
8.
14.
the
Lords
teaching
,
Isa.
54.
13.
John
6.
45.
the
blowing
and
breathing
of
the
wind
upon
the
garden
,
Cant.
4.
16.
the
Lords
quickening
in
his
way
,
Psal.
119.
37.
the
Lords
circumcising
of
the
heart
,
Deu.
30.
6.
the
Lords
opening
of
the
heart
,
Acts
16.
14.
the
Lords
instructing
and
speaking
to
men
with
a
strong
hand
,
Isa.
8.
11.
the
Lords
power
in
believers
,
not
inferior
to
that
by
which
he
raised
his
Son
from
the
dead
,
and
quickens
the
dead
that
are
in
the
graves
,
Eph.
1.
18
,
19
,
20.
Joh.
5.
25.
But
no
such
showres
of
influences
go
along
with
a
meer
gift
;
which
is
eminent
in
many
,
&
exercised
to
the
ful
,
to
the
good
of
the
Church
,
&
yet
such
builders
of
the
ark
for
saving
of
others
perish
themselves
in
the
waters
.
3.
If
we
consider
the
Lords
intention
,
this
is
clear
;
Did
ever
the
Lord
decree
or
promise
to
bring
any
to
heaven
by
the
gift
of
prophecie
,
of
wisedome
,
of
learning
and
arts
,
whether
the
men
believe
or
not
?
or
does
the
husbandman
so
labour
the
ground
for
the
growing
of
the
bramble
,
as
for
the
growing
and
flourishing
of
the
vine-tree
,
or
for
the
thistle
and
the
briar
as
for
the
wheat
?
What
can
Christ
make
out
of
a
preaching
Judas
never
given
to
him
of
the
Father
?
nothing
,
he
never
believing
,
but
to
send
him
to
his
place
.
Assert
.
6.
In
one
and
the
same
spiritual
acting
of
praying
and
believing
the
spirit
and
the
flesh
may
concurre
,
not
as
formal
principles
,
for
the
flesh
and
corrupt
nature
is
no
formal
principle
of
praying
in
the
spirit
,
and
of
believing
;
the
holy
Ghost
useth
no
such
tooles
,
but
the
flesh
concurres
by
way
of
retarding
and
weakening
of
the
acts
of
praying
;
for
it
is
of
the
flesh
onely
that
our
praying
is
not
with
that
deepness
of
humble
sense
of
want
,
with
that
strong
desire
with
that
fervour
of
believing
that
becomes
.
So
corruption
concurs
in
the
worke
as
the
broken
thigh
or
legge
in
the
halting
horse
,
as
halfe
a
tooth
in
eating
,
not
as
a
formal
principle
of
motion
.
Hence
the
influences
of
grace
must
be
accommodate
to
our
gracious
actings
,
that
are
mixt
:
he
is
a
meek
Spirit
,
who
is
willing
to
sigh
in
a
Saint
,
beside
the
body
of
sin
which
casts
in
something
of
our
sinfull
corruption
to
retard
the
work
.
2.
In
the
same
prayer
the
spirit
and
the
flesh
speak
at
once
or
by
turnes
,
Jer.
15.
15.
prayes
in
the
spirit
,
O
Lord
thou
knowest
me
,
remember
me
,
and
visit
me
,
and
revenge
me
of
my
persecuters
;
take
me
not
away
in
thy
long-suffering
;
know
that
for
thy
sake
I
have
suffered
rebuke
.
16.
Thy
words
we●e
found
,
and
I
did
eat
them
:
and
thy
word
was
unto
me
the
joy
and
rejoycing
of
my
heart
.
But
in
the
same
prayer
the
spirit
in
his
suspended
influences
,
as
it
were
resting
,
lies
by
,
and
the
flesh
mixes
in
it self
,
v.
18.
Why
is
my
pain
perpetual
,
and
my
wound
incurable
,
Calvin
.
praelect.
in
Jerem.
15.
18.
distinguendum
inter
ipsam
doctrinam
quae
pura
fuit
,
&
inter
ipsos
(
homines
,
prophetas
)
nunc
autem
dum
in
seipsum
descendit
(
propheta
)
fatetur
se
agitari
multis
cogitationibus
,
quae
carnis
infirmitatem
redoleant
,
nec
careant
omni
vitio
.
which
refuseth
to
be
healed
?
wilt
thou
be
altogether
to
me
as
a
lyar
,
and
as
waters
that
fail
?
Calvin
saith
we
must
distinguish
betwixt
the
doctrine
,
yea
I
adde
the
prayer
that
is
from
the
spirit
,
and
the
sinful
complaint
in
the
prayer
from
the
flesh
.
So
Job
complains
spiritually
,
10.
he
acknowledgeth
and
adoreth
the
power
of
God
,
which
poured
him
out
as
milk
,
and
crudled
him
like
cheese
,
cloathed
him
with
skin
and
flesh
,
and
fenced
him
with
bones
and
sinews
,
and
gave
him
life
and
favour
,
v.
9
,
10
,
11
,
12.
Yet
the
flesh
almost
casts
all
down
,
and
makes
him
to
lose
his
thanks
,
v.
18.
Wherefore
hast
thou
(
saith
he
)
brought
me
forth
out
of
the
womb
?
O
that
I
had
given
up
the
ghost
,
and
no
eye
had
seen
me
!
Compare
Jobs
sad
complaint
with
his
triumphing
faith
,
in
looking
through
so
many
hundred
years
to
his
living
Redeemer
and
Kinsman
,
who
shall
stand
the
last
man
upon
the
earth
,
v.
25
,
26.
Then
are
we
taught
to
difference
betwixt
influences
from
our
sinful
flesh
and
his
holy
Spirit
,
and
to
beware
of
mixing
our
clay
with
the
Lords
pure
fountain
actings
of
his
Spirit
,
and
not
to
adulterate
and
vitiate
his
wine
with
our
rotten
water
.
It
looked
like
the
zeal
of
God
in
the
disciples
to
desire
to
call
for
fire
from
heaven
to
burn
the
Samaritans
old
and
young
;
it
was
a
cruel
end
merciless
thing
to
refuse
Christ
and
his
disciples
lodging
.
O
but
saith
Christ
,
rebuking
them
,
Luke
9.
55.
Ye
know
not
what
manner
of
spirit
ye
are
of
.
Pray
that
God
would
rebuke
the
flesh
while
ye
pray
;
and
try
your
own
spirit
,
and
take
heed
to
it
.
2.
Rest
not
on
a
gift
,
nor
upon
the
literal
stirring
and
bastard
heat
that
comes
from
a
gift
,
or
upon
literal
tears
that
often
flow
from
a
weakened
fancy
in
prayer
.
Esau
both
runs
and
was
hot
in
his
hunting
for
the
blessing
,
and
sought
the
blessing
with
teares
;
but
there
were
here
no
influences
of
the
spirit
of
grace
.
Esau
,
Heb.
12.
was
a
prophane
man
.
Assert
.
7.
It
may
be
a
child
of
God
may
be
deluded
in
a
particular
,
thinking
his
actings
from
a
gift
to
be
actings
from
grace
;
but
1.
An
habitual
delusion
,
such
as
was
in
the
five
foolish
virgins
,
all
their
life
,
and
until
the
market
of
buying
oyle
was
spent
and
over
,
cannot
fall
into
a
regenerate
man
;
for
the
Lord
reveals
his
state
to
him
.
2.
A
child
of
God
may
all
his
life
not
put
a
distinct
difference
between
the
gift
of
preaching
in
Judas
and
the
grace
of
preaching
;
for
there
is
no
certainty
of
faith
,
of
the
saving
grace
of
others
as
touching
particular
men
.
3.
There
is
in
the
Saints
a
spiritual
sense
of
discerning
Christs
voice
;
and
here
two
things
are
to
be
distinguished
.
1.
The
actings
of
sense
.
2.
The
objects
of
sense
,
and
spiritual
discerning
the
acts
of
sense
in
order
to
others
,
are
not
infallible
either
in
the
habit
or
the
act
;
the
eleven
may
all
their
life
mistake
Judas
.
But
as
touching
the
object
,
the
saving
influences
and
actings
of
God
have
them
in
some
singular
and
peculiar
thing
by
which
actu
primo
,
and
in
themselves
they
may
be
discerned
.
As
Christs
preaching
had
such
grace
in
it
,
never
man
spake
like
him
.
Pauls
preaching
in
the
evidence
,
and
demonstration
,
and
power
of
the
Spirit
,
1
Cor.
2.
had
something
that
a
spiritual
discerning
might
take
up
:
the
garden
flower
and
the
wild
flower
that
grows
in
the
mountains
are
like
other
,
yet
the
senses
of
seeing
and
smelling
find
a
difference
.
It
's
dreadful
when
Christs
preaching
,
and
the
Apostles
speaking
and
praying
in
the
holy
Ghost
,
brings
forth
mocking
and
persecution
,
and
the
miracles
of
Christ
that
were
done
by
the
power
of
God
are
fathered
upon
the
Prince
of
devils
;
it
's
hard
to
perswade
men
of
the
naughtiness
of
their
own
heart
.
What
comes
from
self
,
comes
from
grace
:
the
heart
,
because
it
is
the
mans
own
,
is
good
to
God
;
the
prayers
are
the
mans
own
and
good
;
the
lamps
they
are
our
own
,
and
they
shine
,
and
therefore
the
shining
is
from
the
oyl
of
grace
within
,
and
yet
the
lamp
is
empty
.
2.
As
to
others
,
hardly
see
we
what
condition
they
are
in
;
and
because
the
smell
of
dead
bones
comes
not
through
marble-stones
in
the
Tomb
,
therefore
the
paintry
of
a
profession
satisfies
us
;
yet
it
was
not
want
of
charity
that
made
Micah
7.
2.
say
,
The
good
man
is
perished
out
of
the
earth
,
and
there
is
none
upright
among
men
;
they
lie
in
wait
for
blood
.
As
now
it
's
called
morosity
,
rash
judgment
,
to
say
that
the
generality
of
Ministers
,
and
too
many
time-covenanters
know
little
of
any
work
of
the
Spirit
on
their
hearts
.
10
Divis
.
There
are
influences
proper
to
the
way
to
the
Country
,
and
influences
proper
to
the
end
and
to
the
Country
;
or
influences
of
grace
,
and
influences
of
glory
.
Influences
for
the
way
,
though
they
come
from
Christ
our
life
,
yet
for
the
most
part
they
come
by
some
meanes
,
the
word
,
Differences
betwixt
the
influences
of
grace
,
and
these
of
glory
.
the
seals
,
prayer
,
faith
in
the
promises
:
what
influences
they
have
who
never
heard
the
Gospel
,
but
have
the
law
of
nature
within
,
and
book
of
creation
and
of
providence
without
,
by
which
they
may
read
and
spell
a
Godhead
,
and
duties
they
owe
to
God
Creator
,
is
harder
to
determine
:
But
they
shall
be
witnesses
to
judge
us
,
and
shall
justifie
Sodom
,
Matth.
10.
15.
But
did
we
read
more
,
meditate
more
the
covenant
of
grace
,
we
should
have
more
of
the
influences
of
grace
:
the
influences
of
glory
are
the
immediate
and
eternal
out-lettings
of
God
without
word
,
or
faith
,
or
praying
.
The
tree
of
life
hath
growing
on
it
apples
of
life
all
the
moments
of
the
year
;
that
is
,
a
long
summer
,
and
a
long
year
;
the
tree
is
ever
green
,
ever
blossoming
,
eternally
bearing
fruit
,
and
the
inhabitants
eternally
feasting
on
the
fruit
.
The
river
of
life
runnes
for
ever
and
ever
,
flowes
eternally
and
never
ebbs
:
they
eternally
drink
in
life
and
joy
from
him
which
sits
upon
the
Throne
,
and
the
Lamb.
So
many
millions
of
glorified
ones
as
there
are
,
so
many
eternal
and
immediate
dependencies
and
living
beames
of
glory
united
to
the
Son
of
righteousness
:
because
Christ
is
our
life
,
Col.
3.
4.
therefore
must
heaven
be
a
life
of
immediate
influences
of
grace
in
the
first
glorious
conserving
power
of
God
in
preserving
bodies
of
clay
in
a
being
of
1.
Incorruption
and
immortality
,
beyond
sickness
,
cold
,
pain
,
old
age
,
and
death
.
2.
In
a
state
of
glory
,
free
of
shame
.
3.
In
a
state
of
bodily
strength
,
power
,
and
activity
free
of
weakness
.
4.
In
a
state
of
spirituality
,
free
of
a
necessity
of
earthly
helps
,
eating
,
drinking
,
sleeping
,
1
Cor.
15.
42
,
43
,
44.
2.
It
must
be
an
immediate
out-letting
of
God
in
the
fourth
life
of
eternal
blessedness
and
glory
above
the
life
of
nature
.
2.
The
life
intellectual
of
reason
.
3.
The
life
of
grace
,
in
the
vision
of
the
face
of
God
,
1
John
3.
2.
Rev.
22.
4.
Job
19.
26.
knowing
him
.
4.
In
the
influences
of
fulness
of
joy
and
delights
,
or
pleasures
,
and
that
so
long
as
Christ-God
shall
live
for
evermore
.
Now
these
three
.
1.
Fruition
of
God
,
as
the
last
end
and
satisfaction
in
him
onely
,
seeking
no
other
lover
but
God
in
Christ
.
2.
Loving
and
adhering
to
God
,
there
being
no
room
for
faith
and
hope
,
1
Cor.
13.
13.
(
whence
comes
filling
of
the
concupiscible
part
,
desire
,
delight
.
)
3.
Praising
him
eternally
and
the
Lamb.
These
three
(
I
say
)
have
both
the
consideration
of
duties
,
and
of
a
reward
;
in
both
considerations
the
Lord
lets
out
his
immediate
influences
on
that
blessed
company
in
all
these
.
1.
We
are
sick
of
love
after
our
prison
here
,
rather
then
for
our
choisest
life
.
2.
We
seek
not
the
earnest
and
first
fruits
of
this
life
.
CHAP.
II.
The
nature
of
the
habit
of
grace
;
that
there
is
2.
Such
a
habit
is
clear
in
the
word
.
3.
It
's
purchased
by
Christs
merit
.
4.
Hath
supernatural
actings
flowing
from
it
.
5.
Influences
without
this
habit
are
but
delusions
.
6.
Differences
betwixt
the
habit
of
grace
and
other
habits
,
7.
Resolutions
must
be
followed
with
prayer
.
2.
Godly
trembling
.
3.
Faith
.
8.
The
stronger
the
habit
of
grace
is
,
the
stronger
and
and
more
connatural
are
the
acts
flowing
from
it
.
THe
third
particular
is
,
how
the
Saints
may
fetch
the
holy
breathings
of
the
Spirit
by
supernatural
habits
:
And
touching
this
we
shall
speak
to
these
.
1.
What
the
habit
of
grace
is
.
2.
How
it
is
the
seed
of
influences
of
grace
.
1.
What
necessity
there
is
of
the
connexion
betwixt
the
habit
of
grace
;
and
how
we
may
fetch
breathings
of
the
Spirit
from
the
habit
of
grace
.
As
to
the
first
:
The
habit
of
grace
is
a
fixed
disposition
infused
in
the
soul
by
the
Lord
,
purchased
by
Christs
merit
of
his
death
,
by
which
we
perform
supernatural
duties
.
1.
The
habit
of
grace
is
a
permanent
disposition
.
A
habit
is
a
heavenly
disposition
or
quality
gracious
,
by
which
the
man
even
sleeping
is
denominated
a
convert
,
a
believer
,
a
translated
man
from
darkness
to
light
,
Col.
1.
13.
Acts
2.
44.
Acts
4.
4.
1
John
3.
14.
2.
It
is
a
fixed
quality
different
from
a
spiritual
disposition
,
as
Psal.
57.
7.
My
heart
is
fixed
or
disposed
,
O
God
,
or
prepared
;
but
his
heart
was
not
ever
and
alwayes
fixed
and
prepared
to
praise
,
though
he
had
ever
the
habit
and
seed
of
God
in
him
after
his
conversion
.
3.
It
is
a
fixed
disposition
infused
in
the
soul
by
the
Lord
,
as
a
permanent
quality
;
so
Isa.
44.
3.
I
will
pour
water
on
him
that
is
thirsty
,
and
floods
upon
the
dry
ground
.
What
is
that
flood
?
I
will
pour
my
spirit
upon
thy
seed
.
Zech.
12.
10.
And
I
will
pour
upon
the
house
of
David
,
and
upon
the
inhabitants
of
Jerusalem
the
spirit
of
grace
and
of
supplication
.
Ezek.
11.
19.
And
I
will
give
them
one
heart
;
and
I
will
put
a
new
spirit
within
you
;
and
I
will
take
the
stony
heart
out
of
their
flesh
,
and
will
give
them
an
heart
of
flesh
.
Jer.
31.
33.
I
will
put
my
Law
in
their
inward
parts
,
and
write
it
in
their
hearts
.
Ezek.
36.
26.
A
new
heart
also
will
I
give
you
,
and
a
new
spirit
will
I
put
within
you
,
and
I
will
take
away
the
stony
heart
out
of
your
flesh
,
and
will
give
you
an
heart
of
flesh
.
And
also
that
this
is
an
inbiding
and
permanent
quality
,
infused
of
God
,
and
an
habit
not
acquired
by
our
industry
,
by
which
the
Saints
are
,
and
really
are
named
anointed
,
renewed
,
born
again
,
new
creatures
,
is
clear
2
Cor.
3.
3.
Forasmuch
as
ye
are
manifestly
declared
to
be
the
Epistle
of
Christ
,
ministred
by
us
,
written
not
with
ink
,
but
with
the
Spirit
of
the
living
God
,
not
in
tables
of
stone
,
but
in
the
fleshly
tables
of
the
heart
.
So
this
habit
is
called
the
seed
of
God
,
1
John
3.
9.
The
anointing
(
saith
John
1.
2
,
and
20.
)
which
ye
have
received
of
him
,
and
abides
in
you
.
27.
Yea
the
Father
and
the
Son
making
their
abode
in
the
soul
.
John
14.
13.
The
well
of
water
springing
up
to
life
eternal
in
the
believer
.
John
4.
14.
Rivers
of
living
waters
flowing
out
of
the
belly
.
By
which
the
Saints
are
said
to
be
denominated
quickened
,
Ephes.
2.
1
,
4
,
and
5.
and
to
be
light
in
the
Lord
,
whereas
they
were
once
darkness
,
Ephes.
5.
8.
new
creatures
,
2
Cor.
5.
17.
born
of
God
,
1
John
5.
1.
1
Iohn
3.
2.
Now
this
is
infused
,
and
no
more
an
acquired
habit
then
regeneration
,
conversion
,
translation
is
acquired
.
4.
The
habit
of
grace
is
given
through
the
merit
and
grace
of
Christ
.
This
new
fixed
disposition
is
given
through
the
merit
of
Christ
,
Acts
5.
30.
Whom
ye
slew
and
hanged
on
a
tree
,
v.
31.
Him
hath
God
exalted
with
his
right
hand
to
be
a
Prince
and
a
Saviour
,
for
to
give
repentance
to
Israel
and
forgiveness
of
sins
.
Then
is
Christ
the
giver
of
repentance
,
and
of
all
spiritual
habits
,
not
simply
,
but
as
crucified
and
made
a
meriting
Prince
.
2.
The
Father
hath
blessed
us
with
all
spiritual
blessings
in
heavenly
places
in
Christ
;
then
also
with
the
habit
of
sanctification
.
3.
We
are
sanctified
by
the
the
willing
offering
that
Christ
made
,
when
he
gave
himself
a
sacrifice
once
for
all
,
Heb.
10.
8
,
9
,
10.
and
the
people
sanctified
by
his
blood
,
Heb.
13.
12.
Then
in
the
merit
of
this
blood
must
we
have
the
habit
of
sanctification
.
4.
If
the
conscience
be
purged
by
the
blood
of
sprinkling
from
dead
works
,
Heb.
9.
14.
then
is
the
heart
of
stone
removed
,
which
is
nothing
but
this
deadness
in
us
before
our
conversion
and
new
birth
;
and
if
this
be
done
,
so
that
we
are
sprinkled
with
clean
water
,
cleansed
from
all
our
filthinesse
and
idols
,
and
the
heart
of
stone
taken
out
of
us
,
and
a
new
heart
of
flesh
,
even
a
new
heart
given
us
,
not
for
our
own
doings
,
but
for
his
own
names
sake
,
Ezek.
36.
22
,
25
,
26
,
32.
that
is
,
from
the
precious
and
onely
saving
grace
of
Jesus
Christ
,
as
it
is
exponed
in
the
New
Testament
,
Acts
3.
16
,
25
,
26.
Acts
4.
12.
Rom.
3.
24
,
25.
Ephes.
1.
17.
Coloss.
1.
13.
Acts
10.
42
,
43.
So
for
Davids
sake
is
exponed
in
the
New
Testament
for
the
Son
of
Davids
sake
;
and
for
the
Lords
names
sake
,
is
all
one
with
this
,
for
the
merits
and
death
of
Christ
.
5.
Christs
blood
is
a
ransome
,
not
to
buy
us
from
wrath
only
,
and
from
the
evil
of
punishment
,
but
also
from
the
evil
of
iniquity
and
sin
,
and
so
from
the
bondage
of
our
vain
conversation
,
1
Pet.
1.
18.
from
all
iniquity
,
Tit.
2.
19.
from
living
to
sin
,
1
Pet.
2.
24.
and
so
to
purchase
the
grace
of
the
new
birth
,
and
to
make
us
Kings
and
Priests
to
God
,
Rev.
1.
5
,
6.
6.
The
Spirit
poured
on
the
thirsty
ground
,
Isa.
44.
3.
on
the
house
of
David
,
Zech.
12.
10.
is
either
a
gift
of
nature
or
a
grace
.
The
former
can
be
said
by
none
but
Pelagians
and
Socinians
;
for
if
the
only
principle
of
the
life
of
God
,
and
the
new
birth
,
be
a
work
of
our
industry
,
Christ
died
in
vain
;
if
it
be
a
free
grace
,
we
must
receive
it
out
of
Christs
fulness
;
For
out
of
his
fulness
we
all
receive
,
John
1.
16.
From
the
habit
of
grace
we
perform
suitable
actings
.
5.
By
this
supernatural
habit
,
we
perform
supernatural
duties
,
and
new
acts
of
life
;
for
Isa.
44.
By
the
Spirit
given
they
shall
spring
up
as
among
the
grass
,
as
(
verse
4.
)
willows
by
the
water
course
.
They
shall
graciously
professe
and
swear
a
covenant
to
the
Lord
,
v.
5.
One
shall
say
I
am
the
Lords
,
and
another
shall
call
himselfe
by
the
name
of
Jacob
,
and
another
shall
subscribe
with
his
hand
unto
the
Lord
,
and
sirname
himself
by
the
name
of
Israel
.
And
when
the
Spirit
is
poured
on
the
house
of
Jacob
,
the
second
acts
flowing
therefrom
are
acts
of
believing
,
and
looking
on
Christ
whom
they
pierced
,
and
mourning
over
Christ
,
and
being
in
bitterness
,
as
if
his
first-born
were
dead
.
So
Ezek.
36.
the
putting
in
the
new
heart
hath
walking
v.
27.
in
the
Lords
statutes
,
keeping
his
judgments
.
The
first
young
motions
and
life-stirrings
of
the
circumcised
heart
,
are
the
loving
of
the
Lord
,
Deut.
30.
6.
the
returning
and
obeying
the
voice
of
the
Lord
,
v.
8.
Then
1.
saving
influences
in
spiritual
actings
,
in
praying
,
praising
,
hearing
,
are
meer
delusions
without
this
new
habit
,
not
the
motions
and
actings
of
a
living
man
from
influence
of
life
:
Vital
actions
flow
from
supernatural
habits
.
But
some
cozeners
by
the
art
of
Satan
have
made
dead
images
to
speak
,
but
that
speaking
,
or
laughing
,
or
weeping
was
but
counterfeit
,
and
from
no
kindly
influence
of
life
in
the
dead
stone
.
The
heavy
elements
move
downward
,
and
that
from
an
inward
principle
of
nature
;
but
the
motion
of
the
wheeles
in
a
horse-mill
is
not
from
nature
within
,
but
from
the
beasts
that
draw
the
wheels
;
nor
is
the
motion
of
the
several
pieces
of
the
horologe
from
a
principle
of
life
,
but
from
art
.
And
the
actings
of
men
destitute
of
such
a
supernatural
habit
,
suppose
they
give
all
their
goods
to
the
poor
,
and
give
their
bodies
to
be
burnt
,
yet
are
there
no
influences
of
the
life
of
Christ
in
these
actions
,
they
come
from
composed
art
and
industry
of
hypocrisie
,
custome
,
formality
,
and
vain-glory
,
and
such
leave
their
name
in
the
earth
for
a
curse
.
Be
not
satisfied
while
the
wind
breaths
out
of
the
right
air
,
even
from
a
life
of
Christ
,
and
from
the
head
Christ
.
Christ
lives
in
me
,
Gal.
2.
and
the
actual
influences
of
grace
from
above
are
suitable
,
having
Christ
living
in
you
.
Christ
shall
furnish
wind
and
sweet
breathings
of
the
Spirit
to
his
own
life
;
it
's
a
cursed
case
of
conscience
,
when
the
man
hath
peace
and
so
much
quietness
as
to
be
satisfied
with
,
and
to
thank
God
for
his
formal
fasting
,
and
paying
of
his
debts
to
all
,
Luke
18.
11.
and
such
counterfeit
influences
please
him
all
his
life
.
2.
How
doe
they
undervalue
Christ
and
his
blood
,
who
father
all
influences
of
praying
and
seeking
of
God
upon
their
own
industry
and
nature
;
in
this
the
mouth
may
kisse
the
hand
,
we
kisse
not
the
Son
.
It
speaks
grace
when
every
sincere
sigh
,
and
every
good
word
and
thought
is
referred
to
the
price
and
ransome
of
blood
;
when
the
soule
is
at
this
,
O
I
would
kiss
Jesus
Christ
for
this
loosing
and
melting
of
heart
;
and
I
am
the
endeared
debtor
of
Jesus
Christ
for
this
lively
breathing
upon
the
heart
.
This
keeps
from
murmuring
and
fretting
at
other
times
when
the
man
weeps
over
his
deadness
;
ah
,
it
's
(
saith
the
complainer
)
long
since
I
saw
him
.
2.
The
differences
of
the
habit
of
grace
from
other
habits
.
The
differences
betwixt
the
habit
of
grace
and
other
habits
of
arts
and
sciences
would
be
considered
,
1.
In
the
rise
;
industry
and
free-wills
trading
may
purchase
the
habits
of
sciences
and
arts
;
this
is
infused
from
heaven
.
I
will
pour
water
on
the
thirsty
ground
,
saith
the
Lord
,
for
mine
own
sake
do
I
this
,
Isa.
44.
Ezek.
36.
32.
This
habit
is
indeed
Christs
trading
,
and
the
fruit
of
the
travel
of
his
soul
,
and
stands
Christ
at
a
high
price
.
2.
Other
habits
may
be
forgotten
and
lost
;
this
is
a
part
of
the
believers
stock
,
of
Christs
buying
,
and
so
in
Christs
keeping
.
Christ
keeps
his
own
purchase
from
wasting
in
shipwrack
:
It
's
the
immortal
seed
,
the
well
that
springs
up
to
life
eternal
,
John
4.
14.
the
remaining
anointing
,
1
John
2.
20.
the
imbiding
seed
of
God
,
1
John
.
3.
9.
3.
The
lesse
excellent
the
habit
is
,
the
more
it
is
under
the
dominion
of
free-wil
:
the
Musician
may
sing
when
he
will
,
he
needs
no
influences
of
grace
to
stir
up
his
habit
;
the
natural
man
from
himself
may
blow
upon
the
natural
habits
of
arts
and
sciences
,
and
the
remanents
of
the
image
of
God
,
and
he
may
do
much
from
common
honesty
;
but
the
more
excellent
and
spiritual
the
infused
habit
is
,
the
further
it
is
from
being
under
the
dominion
of
free-will
;
only
the
North
and
South-wind
of
the
Spirit
can
act
upon
this
habit
supernatural
:
nor
can
we
pray
simply
at
the
nod
and
stirring
of
free-will
,
only
the
Spirit
of
Jesus
is
steeres-man
here
;
and
this
is
to
be
holden
,
that
the
Spirit
so
withdrawes
,
as
we
are
guilty
consenters
to
his
withdrawing
,
and
in
the
sinful
omission
of
calling
upon
the
Lord
;
and
when
the
Spirit
acts
upon
the
free-will
,
and
the
habit
of
grace
,
we
are
willing
consenters
to
that
blessed
breathing
,
and
willing
joyners
in
the
work
of
praying
;
and
some
commendation
and
praise
the
holy
Ghost
gives
to
his
Saints
in
all
holy
actings
,
Num.
14.
24.
Gen.
22.
16.
Gen.
32.
28.
Num.
12.
7.
Rev.
2.
3
,
13
,
19.
Rev.
2.
4
,
8
,
9
,
10.
So
we
are
1.
We
are
to
follow
holy
resolutions
with
prayer
.
2.
Godly
trembling
,
and
3.
Faith
.
The
falshood
of
vowes
.
not
to
engage
in
the
strength
of
free-will
;
and
let
us
know
thus
much
,
that
when
resolutions
of
relying
upon
the
grace
of
Christ
are
taking
,
and
we
say
this
we
shall
do
by
the
grace
of
Christ
,
we
but
use
the
name
of
grace
;
but
there
is
within
1.
A
fixedness
of
relying
on
nature
,
and
we
follow
not
our
resolution
with
prayer
,
as
David
,
Psal.
119.
106.
I
have
sworn
and
will
perform
,
that
I
will
keep
thy
righteous
judgments
.
He
seconds
his
vow
with
prayer
,
v.
108.
Accept
,
I
beseech
thee
,
the
free-will
offering
of
my
mouth
,
O
Lord
;
and
teach
me
thy
judgments
.
In
praying
for
any
mercy
,
as
for
grace
to
keep
the
way
of
God
,
which
we
have
vowed
to
keep
,
we
are
to
interpose
Christ
as
Surety
for
the
performing
of
the
vow
.
2.
There
is
not
godly
fear
and
trembling
in
distrusting
our selves
.
David
,
after
the
Lord
makes
a
covenant
with
him
,
and
David
by
the
Lords
grace
had
accepted
and
engaged
to
stand
to
it
,
he
casts
himself
down
to
the
dust
,
2
Sam.
7.
18.
Who
am
I
,
O
Lord
God
,
and
what
is
my
house
that
thou
hast
brought
me
hitherto
?
If
we
did
but
consider
how
cozening
and
unstable
as
water
our
hearts
are
,
we
should
fear
our
own
bentness
to
backsliding
when
we
so
vow
.
It
speaks
honest
ingenuity
after
a
man
hath
borrowed
money
,
and
given
word
and
writ
to
pay
it
,
when
he
is
anxious
how
to
answer
the
day
,
and
be
acquit
of
the
debt
.
3.
Faith
should
rely
upon
the
promise
of
God
for
influences
of
grace
,
and
look
away
from
nature
,
and
cease
from
the
breathings
of
free-will
,
especially
since
they
are
involved
in
the
promises
of
perseverance
,
and
in
the
promises
of
the
covenant
,
Isa.
54.
10.
Isa.
59.
21.
Jer.
31.
35.
Ezek.
36.
27.
For
among
men
he
who
engageth
for
a
good
harvest
,
doth
also
engage
to
labour
,
to
harrow
and
sow
.
He
that
covenants
to
bring
home
to
a
Prince
a
ships
loading
of
gold
from
India
,
he
must
also
engage
to
prepare
a
ship
,
and
sea-men
,
and
provision
for
them
,
and
to
set
out
to
the
Sea
for
sailing
,
and
to
take
the
opportunity
of
the
winds
.
Now
since
the
Lord
hath
promised
to
bring
many
children
to
glory
,
this
puts
on
Christ
a
sort
of
engagement
,
especially
if
we
add
to
this
the
trust
that
the
Father
hath
put
on
him
,
John
17.
2.
chap.
6.
37.
to
work
in
them
to
will
and
to
doe
,
and
when
they
fall
,
to
raise
them
again
:
and
as
faith
relies
upon
the
promise
of
glory
,
so
is
faith
to
rely
upon
Christ
for
grace
and
influences
,
and
new
breathings
of
the
Spirit
,
without
which
,
perseverance
promised
,
even
undeclinable
attaining
to
glory
,
is
impossible
.
3.
The
stronger
and
the
more
intense
the
habit
is
,
the
more
connatural
and
kindly
,
and
the
more
signal
,
bended
,
and
strong
are
the
acts
that
flow
from
the
habit
.
1.
A
strong
habit
of
grace
produces
easy
,
and
connatural
,
and
strong
acts
of
grace
.
Rain
and
sweet
showres
poured
upon
the
dry
ground
,
make
the
growing
the
more
easie
and
connatural
;
and
when
a
strong
habit
of
the
love
of
Christ
,
stronger
then
death
and
the
grave
,
which
many
waters
cannot
quench
,
was
fixed
and
rooted
in
the
heart
of
the
Martyrs
,
the
acts
of
suffering
,
even
the
torments
of
the
rack
,
of
burning
quick
,
of
the
teeth
of
wild
beasts
,
of
exquisite
and
long-enduring
tortures
,
were
exceeding
both
easie
,
and
rejoycing
,
and
refreshing
to
themselves
and
others
,
and
they
had
answerable
strong
acts
of
influences
,
and
a
mighty
presence
of
God
;
as
the
three
children
have
the
fourth
man
,
the
Son
of
man
walking
in
the
fiery
oven
with
them
,
Daniel
hath
the
increated
Angel
to
stop
the
mouths
of
the
lyons
;
and
there
must
have
been
strong
influences
of
grace
,
when
they
refused
deliverance
,
and
believed
a
better
resurrection
,
Heb.
11.
35.
2.
When
there
is
a
strong
habit
of
love
,
and
of
soul-love
to
Christ
,
there
are
strong
and
painful
acts
of
diligent
seeking
,
as
Cant.
3.
There
be
three
acts
of
seeking
and
not
finding
.
1.
In
the
bed
.
2.
About
the
streets
,
and
the
broad
way
.
3.
At
the
watchmen
;
and
yet
no
giving
over
until
she
find
him
whom
her
soul
loves
,
Cant.
3.
1
,
2
,
3
,
4.
The
habit
of
love
,
even
going
on
to
love-sicknesse
,
produces
strong
praying
,
fervent
adjuring
of
the
daughters
of
Jerusalem
to
tel
Christ
that
she
is
sick
of
love
for
him
,
and
a
most
pathetick
song
of
praising
of
Christ
in
all
his
excellencies
,
Cant.
5.
10.
My
beloved
is
white
and
ruddy
,
and
the
chief
among
ten
thousand
.
v.
11.
His
head
is
as
the
most
gold
,
his
locks
are
bushy
and
black
as
a
raven
.
12.
His
eyes
are
as
the
eyes
of
doves
by
the
rivers
of
water
,
&c.
And
there
must
be
strong
love
within
,
when
such
high
expressions
came
out
,
Psal.
42.
1.
As
the
Hart
panteth
after
the
water-brooks
,
so
panteth
my
soul
after
thee
,
O
God
.
v.
2.
My
soul
thirsteth
for
God
,
for
the
living
God
.
Psal.
84.
2.
My
soul
longeth
,
yea
even
fainteth
for
the
courts
of
the
Lord
:
my
heart
and
my
flesh
cryeth
(
shouteth
aloud
)
out
for
the
living
God
.
Now
answerable
to
these
must
be
the
actual
breathings
of
God
,
strong
impressions
,
even
until
the
soul
be
like
the
thirsty
ground
,
like
the
chased
hart
,
dying
,
swooning
,
and
fainting
,
and
in
a
fever
of
love-sickness
for
Christ
:
all
which
argue
there
must
be
valid
and
mighty
influences
upon
the
soul
.
Ah
,
little
of
the
love
of
Christ
is
a
feast
that
soon
fills
and
satisfies
us
.
Dry
,
faint
,
and
dead
acts
of
praying
and
seeking
,
speak
weak
influences
and
coldness
of
indifferency
,
whether
we
have
Christ
or
want
him
.
CHAP.
III.
A
supernatural
habit
is
a
seed
of
influences
.
2.
We
are
to
improve
the
habit
of
grace
.
3.
The
habit
of
grace
in
order
to
the
three
persons
brings
a
necessitie
of
gracious
influences
.
4.
The
Lord
is
under
divers
necessities
to
confer
influences
.
5.
Christ
intercedes
for
the
non-converted
.
6.
Christs
Office
.
7.
The
Spirits
office
,
put
both
under
a
necessity
of
conferring
of
influences
.
8.
Divers
uses
result
from
the
necessity
that
the
Lord
hath
brought
himself
under
to
confer
influences
.
9.
How
the
habit
of
grace
is
acted
upon
,
how
it
ceaseth
not
.
AS
to
natural
powers
,
the
God
of
nature
hath
prepared
influences
to
seeds
and
plants
apt
to
grow
.
There
are
prepared
of
God
also
influences
for
their
actual
growing
:
So
to
the
Sun
,
fire
,
clouds
,
he
hath
in
readinesse
such
influences
,
though
he
freely
let
them
out
;
so
to
supernatural
powers
and
habits
he
must
let
out
and
prepare
supernatural
influences
.
The
habit
of
grace
is
a
sort
of
new
nature
,
a
heavenly
power
,
a
kind
of
seed
of
spiritual
actings
,
and
a
weight
that
inclines
the
soul
to
acting
,
and
by
a
sort
of
a
pleasantly
refreshing
disposition
swayes
and
drawes
habitually
the
man
to
supernatural
acting
.
In
nature
suitable
influences
are
due
to
the
powers
;
Actions
supernatural
,
and
influences
suitable
,
are
some
way
due
to
the
habit
of
grace
.
as
the
habit
of
musick
inclines
the
man
to
singing
,
and
a
natural
instinct
draws
the
bird
to
build
its
nest
;
and
the
Lord
hath
ordained
suitable
influences
for
this
instinct
:
so
this
habit
of
grace
as
a
weight
inclines
the
soul
to
act
,
not
by
any
necessity
of
exercise
,
but
by
necessity
of
specification
;
it
inclines
not
by
determining
to
the
act
,
but
only
habitually
.
Therefore
influences
suitable
to
this
habit
must
be
some
way
due
;
as
in
nature
,
so
also
in
grace
.
A
habit
of
grace
in
the
renewed
man
,
does
not
determine
him
continually
to
pray
,
believe
,
praise
God
,
while
the
habit
is
in
him
.
Hence
1.
Because
corruption
is
in
David
,
though
as
a
broken
and
subdued
habit
,
he
sins
in
numbring
the
people
,
he
is
violently
carried
to
be
avenged
on
Nabal
,
he
commits
adultery
and
murther
,
which
doe
weaken
the
habit
of
grace
.
2.
If
the
habit
of
grace
be
strong
,
and
much
of
the
fulness
of
God
in
Steven
,
in
John
Baptist
,
in
Paul
,
they
act
in
the
way
of
God
accordingly
.
3.
Sometimes
the
habit
of
grace
is
qualified
with
heavenly
dispositions
.
If
the
habit
of
grace
be
qualified
with
a
super-added
disposition
,
heavenly
and
spiritual
,
there
are
boylings
and
stirrings
in
the
heart
;
as
in
Paul
to
pray
,
Acts
20.
after
the
spirit
in
him
hath
been
graciously
and
heavenly
exhorting
the
Church
of
Ephesus
,
he
kneels
down
and
prayes
;
and
Acts
17.
16.
while
he
is
waiting
for
Silas
and
Timothy
,
there
is
upon
his
mind
a
burning
fever
,
when
he
saw
the
city
wholly
given
to
idolatry
.
And
there
will
be
some
sweet
akings
and
gnawings
of
the
heart
pressing
the
man
to
pray
,
praise
,
and
sing
,
Psal.
57.
7.
My
heart
is
fixed
,
O
God
,
my
heart
is
fixed
,
I
will
sing
and
give
praise
.
2.
What
are
we
to
doe
in
such
a
case
then
?
Answ.
We
are
to
pursue
these
warmings
and
flamings
of
the
habits
of
grace
with
new
spiritual
actings
and
exercises
of
grace
,
We
should
pursue
the
dispositions
of
grace
,
when
they
are
added
to
the
habit
,
with
spiritual
actings
.
as
David
verse
8.
Awake
up
my
glory
,
awake
Psaltery
and
Harp
,
I
my self
will
awake
early
:
And
therefore
know
,
2.
That
a
kindled
habit
of
grace
qualified
with
an
heavenly
disposition
of
grace
,
is
a
fire
near
the
flaming
,
and
the
call
of
God
to
you
to
pray
hic
&
nunc
.
Besides
the
command
of
God
for
praying
continually
,
smite
the
iron
while
it
is
hot
;
throw
the
rod
while
it
is
green
;
sail
while
the
Lords
wind
and
tide
doth
call
;
stir
up
and
blow
upon
the
grace
of
God
in
you
:
happily
we
blow
upon
the
gift
of
praying
,
when
we
should
stir
up
the
grace
of
praying
.
Yea
3.
We
are
to
stir
up
the
habit
of
grace
,
though●
deadned
.
Suppose
the
habit
of
grace
were
not
kindled
,
or
in
any
near
disposition
to
flame
,
but
there
were
deadness
on
the
soul
,
and
the
habit
of
grace
lying
deadned
and
covered
with
ashes
;
yet
is
there
warrant
to
blow
aside
the
ashes
,
to
stir
the
fire
,
and
to
smite
upon
the
flint
seven
times
until
it
cast
fire
.
David
Psal.
42.
and
Psal.
43.
three
times
,
Ps.
42.
11.
and
Ps.
43.
5.
chides
his
casten
down
and
unbelieving
soul
,
and
wakens
up
,
and
puts
upon
the
habit
of
faith
;
and
Psal.
103.
and
Psal.
104.
four
times
he
wakens
up
his
soul
to
bless
the
Lord
,
and
all
that
is
within
him
to
praise
the
Lord
;
Psal.
1●6
.
7.
he
charges
his
soul
to
return
to
its
rest
.
It
is
dreadful
to
smother
and
bear
down
these
births
of
God
,
and
to
blast
and
wither
such
buddings
of
the
Spirit
,
and
also
to
yield
to
carnal
deadness
,
and
to
lie
down
under
it
;
but
let
us
await
at
the
pool
,
and
when
the
Angel
comes
down
and
troubles
the
water
,
step
in
and
be
healed
.
As
the
Martyr
condemned
to
die
was
under
great
deadness
of
spirit
when
he
was
in
the
prison
,
and
going
to
the
place
of
execution
;
yet
coming
to
the
place
,
a
gale
of
the
wind
of
the
Spirit
blew
fair
,
and
he
cryed
out
to
his
Christian
friends
,
to
whom
he
made
known
his
former
deadness
,
now
he
is
come
,
he
is
come
,
and
he
rejoycingly
triumphed
over
death
.
In
a
moment
there
may
come
in
a
carnal
disposition
,
and
drown
and
quench
the
smoaking
and
flaming
of
an
heavenly
kindling
.
We
might
draw
down
rich
influences
and
sweet
actual
breathings
,
which
are
connatural
and
suitable
to
spiritual
and
supernatural
influences
;
the
Lord
(
though
his
liberty
in
breathing
when
and
where
he
will
be
admirable
)
yet
should
we
more
vigorously
improve
ordinances
,
and
specially
promises
:
for
ordinarily
the
Lord
would
let
out
more
of
his
breathings
,
did
we
more
improve
the
habits
of
grace
;
and
sure
he
that
trades
not
at
all
with
his
stock
,
may
become
poorer
:
and
we
might
make
influences
more
near
to
us
;
for
the
habit
of
grace
is
nearest
of
kindred
of
any
thing
else
to
the
actual
breathings
of
the
Lord
,
and
the
only
culpable
cause
of
our
not
growing
in
grace
,
and
augmenting
of
the
habit
of
grace
,
is
our
own
sinful
sluggishness
.
CHAP.
IV.
Now
the
third
particular
we
proposed
to
speak
to
,
was
the
connexion
between
the
habits
of
grace
,
and
actual
breathings
;
and
how
we
may
by
using
habits
fetch
home
the
breathings
of
the
Spirit
.
The
habit
of
grace
is
to
be
considered
two
ways
.
-
1.
In
order
to
God
.
-
2.
In
its
own
nature
.
In
order
to
God
-
1.
The
Father
.
-
2.
The
Son
.
-
3.
The
Spirit
.
1.
IN
order
to
God
and
his
holy
decree
,
if
the
Lord
ordain
a
certain
number
to
glory
,
The
Lord
by
insusing
the
habit
of
grace
comes
under
some
necessity
to
give
suitable
influences
thereunto
.
and
upon
that
account
bestow
the
habit
of
grace
upon
these
so
chosen
;
then
God
,
who
doth
nothing
in
vain
,
when
he
creates
powers
and
habits
,
must
intend
to
send
influences
to
act
upon
these
powers
and
habits
;
as
when
God
creates
the
Sun
,
a
heavenly
body
,
which
is
apt
to
move
,
to
send
forth
heat
and
light
,
he
must
intend
by
constant
law
and
decree
to
joyn
his
influences
to
the
moving
and
shining
of
the
Sun
;
otherwise
,
if
he
had
created
these
heavenly
bodies
never
to
be
acted
upon
for
the
sending
forth
of
their
vertues
of
light
,
heat
,
motion
,
he
had
created
Sun
and
Stars
in
vai●
:
●o
if
the
husbandman
make
a
plough
,
and
never
make
use
of
it
for
tilling
the
ground
;
and
make
a
sickle
,
and
never
put
it
in
act
for
reaping
,
Divers
necessities
under
which
the
Lord
is
to
confer
influences
of
grace
.
he
must
have
made
the
ploug●
and
the
sickle
in
vain
.
If
the
Lord
pour
the
habit
of
grace
and
supplication
upon
the
house
of
David
,
then
have
the
inhabitants
of
Jerusalem
,
who
have
received
that
g●ace
,
ground
of
faith
and
hope
,
that
the
Lord
shall
suit●bly
to
his
intended
end
,
and
begun
work
,
bestow
saving
influences
on
them
,
to
believe
and
repent
,
to
look
on
him
by
faith
whom
they
have
pierced
,
and
mourn
over
Christ
whom
they
have
slain
by
their
sins
,
as
a
man
mournes
and
is
in
bitterness
for
his
first-born
,
Zech.
12.
10.
otherwise
the
Lord
bestowes
that
habit
of
grace
in
vain
,
which
we
are
not
to
imagine
of
the
only
wise
Lord
,
Psal.
89.
47.
If
the
Lord
pour
water
upon
the
thirsty
ground
,
and
his
Spirit
upon
the
seed
of
Jacob
,
the
nature
of
husbandry
,
which
joyns
end
and
meanes
,
requireth
that
he
joyn
to
the
new
heart
,
and
new
spirit
,
influences
for
the
growing
of
the
seed
of
Jacob
,
as
the
willows
by
the
water
courses
;
and
that
he
lead
the
trembling
hand
at
the
pen
,
and
give
influences
of
grace
to
swear
and
subscribe
that
they
shall
be
the
Lords
maried
land
,
joyned
to
him
in
a
perpetual
covenant
,
Isa.
44.
3
,
4
,
5.
2.
The
graciousness
of
the
Lords
holy
nature
revealed
,
Exod.
34.
6.
The
Lord
God
merciful
and
gracious
,
long-suffering
,
and
abundant
in
goodness
and
truth
to
fallen
man
(
for
he
hath
revealed
no
pardoning
grace
and
mercy
to
fallen
Angels
;
nor
is
that
the
scope
of
Moses
,
Exo.
34.
or
of
the
Scripture
any
where
.
)
Now
if
so
,
he
as
the
Lord
is
under
some
necessity
(
upon
supposal
that
he
created
men
and
Angels
)
to
declare
his
pure
immixed
justice
in
the
fallen
Angels
;
so
by
some
necessity
of
decency
suitable
to
his
goodnesse
and
holy
nature
he
must
choose
some
to
glory
,
and
give
them
inherent
habits
of
grace
,
that
he
may
carry
them
to
heaven
in
a
way
of
voluntary
obedience
:
so
that
upon
supposal
he
hath
so
declared
himself
to
Angels
and
men
,
there
must
be
glorious
emanations
and
out-goings
of
free
grace
,
both
to
ordain
some
to
glory
,
and
beautifie
them
with
the
habit
of
faith
to
believe
in
him
that
justifies
the
sinner
,
and
habits
of
sanctification
.
I
say
,
upon
supposal
he
so
reveal
himself
in
his
word
;
otherwise
,
absolutely
and
simply
the
the
contrary
order
,
that
he
had
placed
fallen
Angels
in
mans
room
,
and
men
in
the
place
of
fallen
Angels
,
had
been
as
just
and
good
as
that
which
now
is
.
3.
The
holy
Lord
gives
some
to
Christ
:
and
his
enduing
them
with
grace
to
come
,
and
giving
to
them
of
his
free
grace
the
habit
of
faith
,
it
's
an
engaging
of
the
holy
Lord
to
give
influences
suitable
to
the
habit
:
upon
the
very
account
that
the
Lord
make
over
a
man
to
Christ
,
and
create
his
own
image
in
him
,
he
intends
to
make
him
an
honourable
vessel
in
his
house
,
and
to
adorn
the
man
so
gifted
to
Christ
;
as
when
the
Lord
builds
a
house
,
he
minds
that
some
shall
dwell
in
it
.
And
2.
the
great
designe
of
free
grace
in
Christ
must
in
these
two
bring
him
under
a
holy
necessity
to
bring
his
many
children
to
glory
;
for
the
decree
of
election
is
an
act
of
the
three
persons
,
John
10.
16.
Other
sheep
I
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
they
are
not
yet
in
his
actual
possession
,
but
he
hath
an
actual
right
to
them
,
I
have
paid
a
ransome
for
them
,
them
also
I
must
bring
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Christ
is
under
a
necessity
of
driving
them
in
,
then
is
Christ
under
a
necessity
of
a
decree
common
to
him
with
the
Father
and
the
Spirit
,
to
breath
upon
and
cherish
the
habit
of
grace
,
that
his
great
designe
of
free
grace
in
the
work
of
redemption
may
stand
sure
,
and
attain
its
graciously
designed
end
;
as
also
he
is
2.
Under
an
official
and
mediatory
necessity
to
the
chosen
,
to
bestow
on
them
the
freely
given
habit
of
grace
;
and
so
I
judge
,
Christ
advocates
for
the
elect
yet
not
converted
,
to
bring
them
in
to
himself
.
with
reverence
of
the
judgment
of
others
,
that
Christ
hath
an
advocation
and
office
of
intercession
for
the
elect
,
even
such
as
are
not
yet
actually
converted
:
not
that
he
extends
the
same
acts
of
advocation
to
the
chosen
converted
,
and
to
the
chosen
not
yet
converted
.
1.
Because
Christ
as
Mediator
and
high
Priest
prayes
for
them
,
and
so
that
habits
of
grace
and
influences
may
be
bestowed
on
them
,
John
17.
20.
Neither
pray
I
for
these
alone
,
but
for
them
also
which
shall
believe
on
me
through
their
word
.
Nor
can
it
be
said
that
Christ
intends
not
they
should
reap
any
mediatory
fruit
of
his
prayer
,
till
they
be
born
and
actually
believe
;
for
he
prayes
and
intercedes
for
their
conversion
and
faith
,
they
yet
being
in
nature
and
unrenewed
;
for
that
is
true
in
some
sense
,
Christ
prays
for
their
faith
actual
,
when
it
is
in
being
,
and
shall
actually
be
assaulted
,
that
it
may
not
fail
them
under
temptation
;
and
so
that
prayer
of
Christ
for
the
disciples
and
Peter
,
stands
good
for
all
believers
,
when
they
shall
actually
believe
and
be
winnowed
,
as
Peter
was
:
the
millions
of
them
neither
did
believe
nor
were
born
,
when
Christ
as
an
high
Priest
offered
to
the
father
both
the
one
&
the
other
prayer
;
but
that
Christ
in
no
sense
intercedes
for
the
chosen
till
they
be
converted
and
actually
believe
,
cannot
be
defended
.
For
2.
Whatsoever
Christ
hath
purchased
by
the
merit
of
his
death
,
as
our
high
Priest
,
offering
himself
on
the
cross
for
the
elect
,
that
same
Christ
as
our
high
Priest
in
heaven
applyes
them
as
Intercessor
.
This
proposition
must
be
sure
;
for
what
Christ
purchaseth
and
buyeth
by
the
merit
of
his
death
on
the
cross
,
that
he
actually
makes
good
as
Intercessor
in
heaven
.
It
's
true
he
is
said
to
buy
and
redeem
persons
,
not
things
,
or
graces
,
as
faith
and
the
habit
of
grace
,
he
purchaseth
an
inheritance
and
a
redemption
to
us
,
and
we
have
repentance
and
remission
of
sins
in
and
through
his
blood
;
for
,
in
his
blood
,
by
an
Hebraism
,
is
,
for
his
blood
;
and
yet
remission
of
sins
is
not
properly
redeemed
or
ransomed
,
never
being
captivated
;
but
in
justice
that
remission
could
not
be
ours
but
by
satisfaction
.
But
so
it
is
,
that
Christ
purchased
by
the
merit
of
his
death
,
as
our
high
Priest
,
offering
himself
for
the
elect●on
the
cross
,
that
we
should
be
freed
from
all
iniquity
,
Tit.
2.
14.
from
our
vain
conversation
of
unbelief
,
1
Pet.
1.
18.
that
we
should
have
repentance
,
remission
of
our
sins
in
his
blood
,
and
faith
,
the
free
gift
of
God
in
Christ
even
when
we
were
not
yet
born
.
And
he
died
for
us
while
we
were
yet
sinners
,
weak
and
ungodly
,
Rom.
5.
6.
And
God
commends
his
love
to
us
that
Christ
died
for
us
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
while
we
were
yet
sinners
;
for
if
when
we
were
enemies
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
were
reconciled
to
God
by
the
death
of
his
Son
,
much
more
being
reconciled
,
we
shall
be
saved
by
his
life
.
If
Christ
as
high
Priest
offer
himself
a
sacrifice
for
us
,
to
obtain
reconciliation
to
us
,
when
we
were
not
born
,
and
when
we
were
ungodly
and
enemie
,
she
must
intercede
,
that
such
a
purchased
reconciliation
and
merited
grace
,
the
grace
of
faith
,
and
the
habit
of
faith
,
be
in
his
due
time
bestowed
on
us
.
3.
If
Christ
as
our
high
Priest
have
received
the
elect
from
the
Father
,
Thine
they
were
,
and
thou
gavest
them
to
me
;
John
▪
17.
6
,
9
,
10.
and
as
Redeemer
entrusted
to
bring
them
in
,
he
must
send
the
Gospel
to
them
as
Mediator
,
and
intercede
,
that
Apostles
,
Evangelists
,
Pastors
,
Teachers
may
be
gifted
with
the
Spirit
,
and
sent
to
preach
;
for
the
giving
of
the
Spirit
that
way
is
a
fruit
of
Christs
ascension
and
kingly
triumphing
,
while
as
he
led
captivity
captive
,
and
gave
gifts
to
men
,
as
Intercessor
,
for
perfecting
of
the
Saints
,
and
the
work
of
the
Ministery
,
Eph.
4.
11
,
12
,
13.
that
the
Gentiles
who
believe
not
,
and
the
blind
,
may
see
and
be
converted
,
Acts
26.
17
,
18.
Acts
13.
46
,
47
,
48.
1
Cor.
3.
5.
Matth.
4.
15
,
16.
John
10.
16.
4.
Christ
,
who
had
reared
up
a
new
form
of
providence
,
having
chosen
his
own
to
life
,
must
,
as
Mediator
,
take
care
of
the
coming
of
the
elect
into
the
world
,
and
have
a
special
eye
over
the
wayes
of
his
own
chosen
,
that
Saul
and
others
fall
not
into
that
unpardonable
sin
against
the
holy
Ghost
,
and
that
Saul
before
his
conversion
goe
not
farther
on
then
making
havock
of
the
Church
,
yet
ignorantly
through
unbelief
;
and
this
is
the
more
to
be
laid
hold
on
,
that
the
man
Christs
coming
into
the
world
,
is
,
and
goes
along
with
his
own
decree
of
electing
some
to
glory
,
and
to
the
great
work
of
saving
lost
sinners
,
Luke
19.
10.
Matth.
20.
28.
1
Tim.
1.
15.
of
bearing
a
rare
and
singular
testimony
to
the
Gospel
beyond
all
Martyrs
that
ever
lived
,
John
18.
37.
as
is
clear
in
the
birth
and
deliverance
of
Moses
,
Exod.
2.
Exod.
3.
And
also
Christ
in
his
providence
of
predestination
to
life
,
as
Lord
Mediator
causeth
the
chosen
to
be
born
and
live
,
when
the
Gospel
is
preached
,
and
comes
to
their
ears
,
and
works
powerfully
on
their
hearts
,
Acts
16.
9
,
10.
Acts
8.
7
,
8.
Acts
19.
Acts
9.
11
,
12
,
13
,
&c.
5.
In
another
consideration
there
is
an
official
love
of
Christ
,
founded
upon
the
identity
of
nature
which
is
between
Christ
and
chosen
ones
,
and
the
man
Christ
loving
his
neighbour
as
himself
;
and
the
humanity
and
natural
compassion
in
Christ
is
not
destroyed
,
but
perfected
by
his
state
of
glory
;
he
remains
a
feeling
,
compassionate
high
Priest
,
Heb.
4.
14
,
15.
Luke
5.
1
,
2
,
3.
And
also
this
puts
Christ
to
stretch
his
love
to
the
unconverted
that
are
his
flesh
,
and
given
to
him
,
that
he
must
bestow
habits
of
grace
on
them
,
and
gather
the
sheep
with
his
arm
,
and
drive
gently
those
that
are
with
young
,
and
give
new
influences
to
fainting
ones
,
and
refreshing
warmnesse
in
his
bosome
to
the
cold
and
weak
young
ones
in
the
flock
,
Isa.
40.
11.
Isa.
42.
1
,
2
,
3.
3.
The
Spirits
office
puts
him
under
a
necessity
of
giving
influences
.
If
the
Spirit
be
a
sanctifier
,
and
a
leader
,
he
must
be
no
less
constant
to
his
holy
end
,
and
gracious
designe
,
to
give
what
fits
the
chosen
for
their
journey
;
and
so
must
both
give
the
first
anointing
(
the
dewing
and
first
rain
of
spirit
poured
on
the
wildernesse
)
and
also
add
new
oyl
to
prevent
withering
and
drying
up
,
and
adde
the
royal
and
kingly
seal
to
confirm
and
make
out
his
work
unto
the
day
of
redemption
.
Ah
,
am
I
master
of
the
fountain
?
(
saith
the
withered
dry
tree
)
yea
,
the
three
Agents
in
heaven
bring
themselves
(
to
speak
so
)
under
this
holy
necessity
to
bring
down
influences
to
the
souls
of
all
his
chosen
.
2.
Vses
from
the
Lords
necessity
of
giving
gracious
influences
If
any
saving
work
be
in
you
,
it
speaks
a
designe
of
grace
in
the
Father
and
the
Son
,
which
they
shall
ripen
and
carry
on
to
perfection
.
3.
Fret
not
at
such
as
are
without
.
God
minds
love
to
the
chosen
ones
of
them
,
and
to
reach
them
with
his
love
in
time
.
4.
Get
the
Spirit
,
he
shall
not
be
idle
,
but
daily
act
,
and
Christ
in
him
shall
set
up
a
new
fabrick
of
providence
,
and
a
new
reign
in
the
soul
.
5.
In
the
looking
on
the
frame
of
providence
in
them
,
that
they
are
not
born
in
China
,
not
in
Turky
,
not
in
America
;
but
in
a
land
of
life
,
in
the
kingdome
of
heaven
,
where
the
Gospel
is
preached
:
Look
spiritually
,
not
naturally
upon
the
time
and
place
of
your
birth
;
it
is
either
the
greatest
good
,
or
the
greatest
ill
and
misery
that
ye
can
meet
with
.
2.
Consider
what
is
the
weight
of
the
guiltinesse
of
〈◊〉
despised
Gospel
,
that
you
goe
to
hell
through
Christs
bounds
,
Emanuels
land
,
where
the
word
of
the
kingdom
is
preached
in
the
very
eye
of
the
Redeemer
;
whereas
Heathens
are
in
a
manner
behind
the
Redeemers
back
.
3.
The
husbandmans
plowing
preacheth
bread
and
corn
in
the
land
;
the
setting
up
of
the
shepherd-tents
before
your
door
,
proclames
Christs
shepherd-care
to
feed
you
;
love
Christ
,
and
follow
the
shepherd
.
4.
Collect
rather
the
affirmative
〈◊〉
the
negative
conclusion
.
When
Christ
sets
up
a
husbandry
in
〈◊〉
Vineyard
,
can
ye
tell
who
are
interdited
heirs
,
and
say
,
I
am
a
bramble
,
and
a
cursed
briar
,
and
no
plant
of
righteousness
,
no
vine-tree
,
therefore
he
hath
no
thoughts
to
make
me
a
part
of
the
soyl
that
the
Father
of
Christ
shall
labour
and
purge
?
Who
told
you
newes
of
Christs
thoughts
to
interdite
you
from
getting
good
of
the
Gospel
?
rather
collect
the
contrary
.
I
found
a
candle
lighted
in
the
land
of
my
nativity
,
though
my
father
be
an
Amorite
,
and
my
mother
a
Hittite
.
Why
,
but
I
may
be
a
piece
of
lost
money
whom
he
seeks
;
if
yea
,
love
Christ
.
Loves
logick
is
,
I
love
Christ
,
or
I
desire
to
love
Christ
,
therefore
Christ
loves
me
;
and
I
desire
to
use
the
meanes
of
salvation
,
and
to
goe
up
to
Jerusalem
to
worship
the
King
,
and
keep
the
Feast
of
Tabernacles
;
therefore
I
shall
be
no
family
or
part
of
the
land
of
Egypt
,
on
which
there
comes
no
rain
,
Zech.
14.
17
,
18
,
19.
Seldome
doth
the
use
of
means
want
influences
;
where
the
Lord
gives
any
tolerable
conscience
of
plowing
and
planting
,
there
he
sends
down
watering
and
refreshing
showres
from
heaven
.
There
's
an
instinct
of
natures
logick
,
framing
hellish
consequences
;
Christ
loves
not
me
,
therefore
I
wil
not
treat
with
Christ
,
First
to
frame
doubts
about
predestination
t●
life
;
and
to
miss
eternall
love
before
we
miss
inherent
saving
grace
is
Satans
method
.
nor
come
in
terms
of
communing
with
him
;
and
withal
there
is
no
anxious
missing
of
inherent
habits
;
it
's
not
from
the
Spirit
of
God
ever
to
be
missing
objective
grace
,
which
is
eternally
in
God
,
and
never
in
a
paining
way
to
miss
subjective
grace
inherent
:
who
is
angry
?
who
hath
resisted
his
will
?
Rom.
9.
And
it
's
Satans
method
first
to
miss
Gods
love
to
you
,
and
make
a
quarrel
with
God
for
that
,
before
you
miss
your
love
to
God
,
and
to
the
Redeemer
Christ
,
and
make
a
plea
with
your self
for
not
loving
of
lovely
Jesus
Christ
.
The
servants
word
is
Matth.
25.
I
knew
thou
wast
a
hard
man
.
Knowest
thou
not
thy self
to
be
a
servant
gracelesse
and
malignant
?
The
habit
of
grace
in
its
own
nature
is
of
a
middle
nature
,
betwixt
a
power
and
an
act
:
(
and
to
come
now
to
the
third
particular
)
there
is
for
the
further
clearing
of
the
connexion
betwi●●
〈◊〉
habit
of
grace
and
the
acts
of
grace
a
question
●o
be
cleared
,
Whether
the
habit
of
grace
may
cease
in
the
regenerate
from
all
its
operations
.
Whether
or
not
the
habit
of
grace
may
●e
by
and
utterly
cease
from
acting
?
to
which
the
answer
is
in
these
assertions
.
Assert
.
1.
No
habit
of
grace
,
or
any
habit
as
such
,
can
reduce
it self
to
acting
,
for
it
is
well
neer
to
the
nature
of
a
power
;
the
Sun
,
Moon
,
and
Stars
move
not
themselves
,
but
are
moved
by
some
other
powers
whatever
they
be
.
2.
We
are
commanded
to
stir
up
the
grace
that
is
in
us
,
2
Tim.
1.
6.
then
must
the
habit
lie
dead
as
it
were
,
except
we
improve
it
:
the
two
talents
do
not
make
themselves
four
;
the
man
to
whom
the
talents
were
given
must
do
that
,
Matth.
25.
Assert
.
The
habit
of
grace
is
not
eternal
.
2.
It
's
not
improbable
that
saving
grace
of
it self
,
being
not
God
,
nor
the
holy
Ghost
himself
,
but
a
created
thing
,
may
,
as
to
its
own
nature
,
perish
and
dry
up
.
1.
For
it
is
not
to
be
trusted
in
;
nor
doth
the
weight
of
our
standing
against
temptations
consist
in
our
stock
,
but
in
the
Lords
conserving
power
.
Peter
had
saving
faith
,
but
that
faith
could
neither
keep
Peter
from
falling
,
nor
keep
the
faith
from
failing
;
but
the
standing
of
Peter's
faith
(
Luke
22.
32.
)
is
in
Christs
intercession
;
I
have
prayed
for
thee
,
le●t
thy
faith
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
be
sunken
down
:
that
which
needs
a
keeper
without
it self
,
cannot
keep
it self
;
for
faith
is
but
an
instrumental
keeper
.
But
1
Pet.
1.
5.
we
are
kept
,
and
our
faith
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
the
power
of
God
.
As
also
Jer.
1.
9.
the
weight
of
Jeremiah's
standing
couragiously
in
his
Ministry
is
not
on
Jeremiah
,
his
stock
and
habit
of
grace
,
though
the
Lord
had
put
much
precious
mettal
in
him
,
and
made
him
a
brazen
wall
(
as
Prophets
are
of
themselves
but
clay
bottles
that
are
soon
broken
)
but
in
the
Lords
actual
supporting
of
him
by
influences
from
God
,
19.
I
am
with
thee
,
saith
the
Lord
,
to
deliver
thee
;
and
therefore
the
strength
,
immortality
,
and
stability
of
the
habit
of
grace
is
in
his
power
who
furnishes
actual
influences
.
2.
In
the
decree
of
God
.
3.
In
his
covenant
and
promise
.
4.
In
the
intercession
of
Christ
;
no
man
then
can
commit
idolatry
with
saving
inherent
grace
to
put
it
in
the
room
of
God
,
and
to
trust
in
it
.
Be
not
secure
,
but
be
strong
in
the
Lord
,
and
in
the
power
of
his
might
,
Eph.
6.
10.
who
must
furnish
new
influences
of
grace
.
Assert
.
3.
The
habit
of
grace
so
far
may
cease
to
act
and
lie
dead
,
The
habit
of
grace
ceaseth
not
.
as
notwithstanding
that
the
beloved
Christ
knocks
and
speaks
heaven
into
the
Church
,
Open
to
me
,
my
sister
,
my
love
,
my
dove
,
&c.
Cant.
5.
2.
yet
she
opens
not
;
the
habit
being
under
the
ashes
,
yea
,
being
a
little
frozen
and
blunted
,
the
spouse
shifts
his
presence
;
I
have
put
off
my
coat
,
how
shall
I
put
it
on
?
I
have
washed
my
feet
,
how
shall
I
defile
them
?
And
the
habit
of
grace
doth
not
hinder
David
,
and
Peter
,
and
Lot
,
but
upon
the
Lords
withdrawing
of
actual
influences
they
may
fall
into
atrocious
and
hainous
sins
.
Assert
.
4.
Yet
in
some
sense
the
habit
of
grace
rests
not
.
For
1.
The
habit
of
grace
according
to
the
degrees
makes
the
man
stronger
:
as
John
Baptist
by
the
indwelling
of
the
holy
Ghost
in
some
fulness
is
stronger
against
temptations
of
persecutors
;
and
so
is
Steven
fuller
of
the
holy
Ghost
,
then
men
not
converted
.
2.
The
habit
of
grace
debilitates
,
weakens
the
acts
of
sin
in
the
regenerate
,
that
they
sin
not
with
full
bensil
of
will
;
as
the
indwelling
body
of
sin
again
weakens
the
acts
of
faith
,
and
others
the
like
flowing
from
the
habit
of
grace
;
the
combat
betwixt
the
flesh
and
the
spirit
proves
both
the
one
and
the
other
,
How
many
acts
we
may
bring
out
of
the
habit
of
grace
.
Rom.
7.
14
,
15
,
16
,
&c.
for
this
combat
is
ever
in
the
regenerate
.
3.
The
habit
of
grace
of
it self
as
a
weight
disposes
the
renewed
man
to
resist
sin
;
as
a
stone
though
violently
detained
in
the
air
,
actu
primo
,
habitually
of
it self
,
inclines
the
stone
to
move
downward
to
its
natural
place
;
whence
come
some
far-off
tendency
and
habitual
bowings
of
the
heart
to
the
love
of
Christ
,
as
warmness
of
heart
,
Luke
24.
32.
stirring
of
bowels
at
the
inward
motions
of
Christ
on
the
soul
,
even
when
he
is
kept
out
,
Cant.
5.
5.
The
covered
and
borne
down
habit
of
grace
may
and
doth
break
out
into
praying
after
him
when
he
is
away
,
and
most
anxiously
and
carefully
seeks
him
,
Cant.
3.
1
,
2
,
3
,
4.
John
20.
13.
6.
There
is
no
such
sleeping
but
the
heart
is
waking
,
and
breaks
out
in
these
acts
first
,
and
misses
him
;
he
knocks
,
and
says
,
Open
;
then
she
knew
he
was
without
.
They
have
taken
away
my
Lord
,
and
I
know
not
where
they
have
laid
him
,
John
20.
I
sought
him
,
but
I
found
him
not
,
Cant.
3.
2.
there
is
a
discerning
that
it
was
his
knock
and
breathing
.
And
2.
his
voice
,
My
heart
waked
at
the
voice
of
my
Beloved
.
3.
She
knew
his
very
words
,
and
repeats
them
,
Open
to
me
,
my
sister
,
my
love
,
my
dove
,
&c.
though
then
sleeping
.
4.
There
is
a
spiritual
wishing
;
O!
if
I
could
open
and
overcome
the
temptation
of
carnal
drowsiness
;
this
appears
in
the
Spouses
confession
of
the
excuse
,
he
knocked
and
spake
lovely
,
and
I
refused
rudely
to
open
;
I
have
cast
off
my
coat
,
this
is
told
by
her
by
way
of
confession
of
sin
;
I
have
put
off
my
coat
,
how
shall
I
put
it
on
;
for
there
may
from
the
habit
of
grace
arise
an
habitual
and
a
conditional
desire
that
the
temptation
had
never
assaulted
,
There
is
a
consenting
to
the
temptation
,
which
is
a
wishing
that
our
lust
and
Gods
Law
might
both
stand
,
and
a
virtual
wishing
that
the
Law
of
God
had
never
had
being
.
and
yet
there
is
an
absolute
consent
to
the
temptation
,
and
a
wish
that
this
sinful
pleasure
were
not
astray
to
the
Law
;
which
is
in
effect
a
labouring
to
reconcile
my
carnal
lust
and
the
Lord
's
holy
Law
,
and
it
is
as
if
I
should
say
,
Ah
,
if
I
might
enjoy
my
lawless
pleasure
,
and
yet
the
Lord
not
be
displeased
:
some
sick
mans
lusts
after
contradictions
that
in
his
fever
he
might
drink
wine
,
and
yet
be
free
of
a
further
pain
of
fever
;
but
all
this
is
but
a
virtual
fretting
against
God
that
ever
he
made
such
a
Law
.
Evah
desired
that
the
falsly
supposed
Godhead
which
Satan
said
should
be
the
reward
of
eating
the
fruit
of
the
tree
of
knowledge
,
should
have
been
really
and
truly
in
eating
that
fruit
,
and
that
was
a
clear
fretting
against
the
wisedom
of
God
,
who
made
such
a
law
as
laies
bands
upon
men
,
and
forbids
them
to
eat
of
all
fruit
,
Gen.
3.
2
,
3.
yet
would
difference
be
made
betwixt
the
carnal
mans
wish
,
Eight
evidences
that
in
the
regenerate
the
saving
habit
of
grace
never
ceaseth
from
omitting
some
influences
.
that
he
might
enjoy
his
sweet
lusts
,
and
not
feel
the
smart
of
the
evil
of
punishment
;
and
the
spiritual
mans
woulding
not
to
do
the
evil
that
he
hates
,
Rom.
7.
15
,
16.
and
yet
he
does
it
,
and
so
virtually
desires
there
were
nothing
offensive
and
displeasing
to
God
in
it
.
4.
From
this
habit
it
is
that
the
Spouse
sends
commendation
to
absent
Christ
(
to
speak
so
)
and
desires
the
daughters
of
Jerusalem
to
tell
him
that
she
is
sick
of
love
for
him
,
Cant.
5.
8.
5.
There
are
checks
and
soul-sorrow
at
the
thoughts
of
the
words
he
once
spake
,
Cant.
5.
6.
my
soul
failed
when
he
spake
;
hence
there
are
godly
reluctancies
and
spiritual
propensions
of
the
spirit
and
renewed
man
entering
dissent
and
protestations
on
the
contrary
.
Rom.
7.
15.
For
that
which
I
do
I
allow
not
;
for
what
I
would
,
that
I
do
not
;
but
what
I
hate
,
that
I
do
.
Hence
the
spirits
spiritual
counter-workings
contrary
to
the
flesh
,
and
the
gracious
pleadings
in
favours
of
Christ
,
What
do
you
?
is
not
this
against
free
love
?
Ah
,
will
you
grieve
such
a
beloved
?
hence
the
inward
prickings
and
cuttings
of
the
heart
,
like
the
wane-rest
of
the
Horologue
,
ever
stirring
and
checking
the
conscience
;
if
experience
say
nothing
of
this
thorn
in
the
soul
,
and
of
the
weakness
of
the
bones
,
little
is
known
of
the
work
of
the
spirit
.
6.
There
is
ever
an
holy
apology
and
clearing
of
the
renewed
part
,
that
the
spirit
doth
his
part
.
Rom.
7.
22.
I
delight
in
the
Law
of
God
after
the
inward
man
.
v.
9.
The
renewed
man
would
do
good
;
v.
16.
consents
to
the
Law
,
that
it
is
good
,
and
laies
the
blame
upon
the
fleshly
will
and
sin
dwelling
in
the
man
;
v.
17.
now
it
s
no
more
I
that
do
it
,
but
sin
dwelling
in
me
.
7.
From
this
habit
it
is
that
the
renewed
man
is
a
captive
,
a
sufferer
,
a
complainer
,
Rom.
7.
23
,
24.
O
wretched
man
that
I
am
,
&c.
8.
The
spirit
is
contrary
to
the
flesh
,
Gal.
5.
17.
and
when
fire
and
water
yoake
in
the
cloud
there
is
thunder
,
and
nature
suffers
pain
;
and
there
are
actions
and
passions
,
and
reactions
on
both
sides
,
and
finally
the
habit
of
grace
so
far
never
rests
,
as
the
flesh
cannot
get
sin
perfected
without
a
battle
,
and
some
thunder
in
the
soul
.
Hence
we
see
,
did
we
improve
the
habit
of
grace
,
how
many
spiritual
actions
we
may
set
about
,
and
what
wind
and
breathings
we
might
fetch
if
we
should●hoise
up
all
the
sails
;
the
very
setting
out
to
sea
,
and
laying
all
the
sails
open
in
their
bredth
and
length
to
the
heaven
should
create
some
wind
;
we
lay
not
open
our
affections
in
their
length
and
bredth
,
in
the
use
of
all
the
ordinances
before
the
Lord
;
Open
thy
mouth
wide
and
I
will
fill
it
,
Psal.
81.
nor
do
we
improve
the
stock
of
habitual
grace
;
the
not
improving
of
the
stock
in
trading
brings
on
poverty
.
CHAP.
V.
The
fourth
particular
by
which
we
fetch
influences
of
grace
is
by
heavenly
and
spiritual
dispositions
:
hence
in
this
we
speak
-
1.
Of
heavenly
dispositions
,
in
order
to
heavenly
influences
.
-
2.
Of
our
actings
to
come
under
the
influences
of
grace
.
-
3.
Of
the
obstructions
and
impediments
of
heavenly
influences
,
and
the
contrary
cures
.
AS
touching
dispositions
:
-
1.
What
dispositions
are
,
and
how
differenced
.
-
2.
Of
the
division
of
good
and
evil
dispositions
.
-
3.
Get
heavenly
dispositions
,
and
influences
connaturally
follow
.
-
4.
Evidences
that
dispositions
go
and
come
.
-
5.
Spiritual
dispositions
are
different
from
the
affections
.
-
6.
There
are
heavenly
dispositions
through
all
the
powers
and
affections
of
the
soul
.
-
7.
Sinful
dispositions
are
in
all
,
and
they
latently
creep
in
.
-
8.
Actings
and
life
under
deadness
.
-
9.
Many
sweet
actings
there
are
under
deadness
.
-
10.
It
's
fit
to
go
about
duties
under
deadness
.
-
11.
Less
of
strong
real
influences
,
and
more
of
moral
influence
prove
the
obedience
to
be
more
perfect
.
1.
What
dispositions
spiritual
are
,
and
how
they
differ
from
the
habits
of
grace
.
Dispositions
are
moveable
qualities
of
the
soul
,
beyond
and
above
the
habit
inabling
us
to
act
graciously
,
and
to
perform
actions
suitable
to
those
dispositions
;
I
speak
now
of
gracious
dispositions
,
for
there
are
wicked
and
sinful
dispositions
added
to
the
habit
of
sin
original
.
2.
Gracious
dispositions
are
moveable
qualities
,
this
differenceth
the
disposition
from
the
habit
of
grace
;
and
therefore
know
wherein
spiritual
dispositions
and
spiritual
habits
agree
;
and
2.
wherein
they
differ
.
1.
Both
are
above
nature
,
for
we
being
born
in
sin
,
mind
,
conscience
,
will
,
and
affections
,
being
polluted
and
corrupt
in
such
heirs
of
wrath
;
no
man
is
born
with
habits
of
grace
,
or
gracious
disposition
.
2.
Through
the
want
of
both
,
all
are
alike
unfit
by
nature
to
be
the
work-house
of
the
holy
Ghost
.
3.
Both
the
habit
of
grace
,
as
it
is
proved
Book
2.
and
much
more
gracious
dispensations
are
the
purchase
of
the
merit
of
Christ
.
4.
Both
are
the
supernatural
gifts
of
God
infused
from
above
,
and
neither
of
them
acquired
or
purchased
by
natural
actings
:
it
's
clear
of
the
habit
of
grace
.
John
14.
16.
I
will
pray
the
Father
,
and
he
shall
send
you
the
Comforter
.
Christ
sends
him
,
the
Father
sends
him
in
Christs
name
.
John
14.
26.
he
shall
receive
of
mine
and
shew
it
to
you
.
Now
the
holy
Spirit
,
the
Comforter
dwells
in
the
Children
of
God
not
personally
,
though
he
be
said
to
dwell
in
them
,
and
to
speak
in
them
.
1.
In
the
habit
and
divine
power
,
given
to
them
to
confess
Christ
before
men
,
Matth.
10.
19.
Acts
4.
8.
or
in
preaching
,
working
of
miracles
,
Acts
6.
8.
or
in
praying
,
Acts
6.
10
,
11.
Acts
7.
55
,
56.
2.
In
actuating
that
power
,
in
giving
grace
actually
to
will
and
to
do
,
to
confess
,
prophesie
,
Luke
1.
27
,
41
,
42.
Luke
2.
27
,
28.
to
pray
▪
Acts
7.
55
,
56.
as
the
Lord
is
said
to
thunder
in
the
clouds
,
to
give
rain
,
not
that
he
is
personally
united
with
the
clouds
,
but
because
he
creats
in
the
clouds
the
power
of
thunder
and
raining
,
and
doth
actually
determine
the
clouds
to
rain
.
5.
Supernatural
habits
and
supernatural
dispositions
are
neer
to
other
,
as
the
fire
and
the
flaming
of
the
fire
,
the
clouds
and
the
rain
,
the
sea
,
and
the
ebbing
and
flowing
of
the
sea
;
not
that
the
disposition
is
the
very
operation
and
second
act
of
the
habit
,
but
because
the
diposition
is
a
quality
superadded
to
the
habit
,
or
the
neerer
principle
and
power
of
spiritual
acting
.
Stephen
,
and
Peter
,
and
John
,
were
full
of
the
holy
Ghost
,
habitu
,
from
the
time
that
the
holy
Ghost
was
given
them
;
but
when
they
are
conveyed
to
answer
before
the
rulers
,
they
are
said
to
speak
being
full
of
the
holy
Ghost
,
Acts
4.
8.
Acts
7.
55
,
56.
which
is
either
an
enlargement
of
the
habit
of
grace
,
or
a
new
spring-tide
of
the
same
sea
,
or
a
new
infused
disposition
,
promised
by
our
Saviour
,
and
given
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Luke
12.
11
,
12.
Matth.
10.
19.
Mark
13.
11.
in
that
same
hour
.
And
3.
There
is
much
nearness
of
heavenly
habits
,
dispositions
,
and
heavenly
influences
;
and
they
are
like
other
,
as
life
and
breathing
,
Get
heavenly
dispositions
,
and
influences
follow
connaturally
.
fire
and
the
flaming
of
the
fire
.
get
heavenly
dispositions
,
and
influences
of
grace
to
pray
,
to
praise
,
to
believe
,
almost
connaturally
follow
.
When
the
tide
of
the
Spirit
flows
,
Steven
and
the
Apostles
must
prea●●
,
and
boldly
confess
their
precious
Master
Christ
Jesus
;
and
this
is
great
condescension
of
love
,
that
the
spirit
and
the
sinful
believer
are
fellow-workers
;
for
the
Spirit
to
act
in
the
man
Christ
,
or
in
the
elect
Angels
,
is
not
so
much
a
wonder
,
for
they
never
●inned
:
influences
upon
us
,
who
have
but
a
sort
of
obediential
power
,
as
we
are
sinners
,
such
as
is
the
power
of
swimming
in
iron
,
is
lowliness
of
love
.
What
is
it
for
the
Spirit
of
grace
and
glory
to
beat
upon
such
broken
and
mistuned
harps
,
and
to
bring
forth
such
excellent
actings
,
as
praying
,
praising
,
confessing
,
believing
,
rejoycing
in
God
,
in
such
unhandy
tools
?
What
holy
trembling
is
required
in
us
,
that
we
offend
not
such
an
honourable
and
glorious
help
,
and
that
we
neglect
not
to
joyn
his
own
habit
to
his
own
influences
,
when
he
renders
the
work
sweet
and
easie
!
O
let
us
lend
our
heart
,
and
give
organs
,
and
a
work-house
to
the
Spirit
,
who
comes
down
to
sigh
in
sinners
!
He
mourns
like
a
dove
,
and
weeps
like
a
father
who
hath
lost
his
first-born
in
heirs
of
glory
.
Q.
But
is
not
the
habit
of
grace
and
spiritual
dispositions
all
one
and
the
same
?
Answ.
They
are
not
one
:
For
1.
The
habit
is
the
seed
of
God
that
remaines
alwayes
in
us
,
1
John
3.
9.
and
the
anointing
that
dwels
in
us
,
Dispositions
are
not
ever
alike
,
but
various
and
changeable
.
1
John
2.
20
,
27.
but
a
disposition
comes
and
goes
,
ebbs
and
flowes
.
A
child
of
God
will
be
under
deadness
and
witheredness
,
the
soul
cleaving
to
the
dust
,
dropping
away
for
heaviness
,
like
a
bottle
in
the
smok●
,
when
the
man
with
the
habit
of
grace
will
pray
like
one
sweating
and
rowing
with
oars
against
the
tide
and
stream
.
Why
doth
David
pray
so
often
to
be
quickened
,
if
he
was
ever
in
a
lively
disposition
?
2.
Doth
not
experience
teach
that
there
be
times
when
David
saith
,
Evidences
that
dispositions
goe
and
come
.
2
Sam.
7.
27.
Thy
servant
hath
found
his
heart
to
pray
this
prayer
.
Was
not
this
so
much
as
to
say
,
the
heart
and
disposition
to
pray
is
lost
sometimes
,
and
is
away
,
Psal.
57.
7.
My
heart
is
fixed
,
O
Ood
,
my
heart
is
fixed
or
prepared
.
3.
To
say
that
spiritual
dispositions
are
as
permanent
and
constant
as
habits
,
is
to
deny
the
going
and
coming
of
the
Spirit
in
Christs
love-visits
.
Now
certain
it
is
the
Spouse
is
not
ever
sick
of
love
for
Christ
,
as
Cant.
2.
nor
is
there
such
a
flaming
of
love
dispositions
,
as
when
the
Spouse
saith
Cant.
1.
5.
A
bundle
of
myrrhe
is
my
beloved
to
me
,
he
shall
lodge
all
the
night
between
my
breasts
.
When
a
sleepy
drowsiness
is
on
,
that
she
suffers
the
welbeloved
to
knock
,
and
stand
and
knock
,
while
his
head
is
full
of
dew
,
and
his
locks
wet
with
the
rain
of
the
night
,
and
refuses
to
open
,
yea
positively
gives
a
reason
that
she
cannot
lodge
him
in
the
house
,
nor
between
her
breasts
,
I
have
put
off
my
coat
,
how
shall
I
put
it
on
?
Such
a
spiritual
love-sicknesse
is
far
off
.
4.
When
a
contrary
disposition
to
adultery
is
on
,
and
Davids
hand
at
the
pen
writing
a
letter
to
contrive
the
killing
of
innocent
Vriah
;
and
the
unbelieving
fear
of
losse
of
life
is
upon
Peter
,
so
that
he
denieth
his
Lord
,
there
could
not
be
an
heavenly
disposition
to
make
spiritual
songs
,
to
pray
,
to
praise
,
to
confess
Christ
before
men
,
on
either
the
one
or
the
other
.
5.
If
those
heavenly
disposition
were
ever
in
it
,
it
should
speak
much
against
the
liberty
of
the
blessed
Spirit
,
whose
breathings
and
out-lettings
are
soveraignly
free
.
Now
by
this
the
work
of
grace
should
be
like
the
work
of
nature
:
we
see
the
fountain
alwayes
casts
out
her
streames
,
the
Sun
ever
gives
light
;
the
work
grace
hath
a
day
and
a
dark
night
,
and
Sun-light
and
Moon-light
;
that
we
are
in
a
state
of
outlawry
when
he
withdraws
,
to
be
humbled
to
the
dust
for
abused
love-visits
,
and
may
know
what
is
Christs
,
and
what
is
ours
;
the
fire
is
ever
alike
disposed
to
cast
heat
;
a
mill-stone
,
if
not
hindered
,
is
alike
disposed
to
fall
to
the
earth
,
or
down
the
mounrain
.
Q.
Are
not
spiritual
dispositions
nothing
else
but
the
hearts
affections
?
Answ.
Spiritual
dispositions
are
different
from
the
affections
.
Dispositions
heavenly
are
different
from
the
affections
,
much
more
then
they
are
different
from
the
habit
of
grace
.
1.
The
spiritual
dispositions
goe
and
come
;
the
heart
and
affections
of
love
,
joy
,
sorrow
,
remain
.
2.
The
heart
is
one
thing
,
and
the
heavenly
preparedness
of
the
heart
is
another
thing
:
As
the
subject
iron
differs
from
the
fierceness
and
heat
in
iron
,
and
the
water
differs
from
the
cold
and
heat
that
goes
and
comes
from
and
to
the
water
;
so
dispositions
are
spiritual
qualities
,
and
the
affections
the
subject
;
the
heart
is
sometimes
cold
,
and
sometimes
hot
,
lively
or
dead
,
as
the
Lord
is
pleased
to
visit
.
Q.
May
we
not
then
say
that
dispositions
are
the
affections
heavenly
disposed
?
Answ.
Not
so
neither
;
the
affections
are
not
the
compleat
and
adequate
subject
of
heavenly
dispositions
,
There
are
heaven'y
dispositions
in
the
as
well
as
in
the
affections
.
because
there
is
often
a
heavenly
disposition
in
the
mind
to
know
spiritual
truths
;
so
Elihu
,
Job
34.
32.
That
which
I
see
not
,
teach
thou
me
.
An
heavenly
propension
in
the
mind
to
be
taught
of
God
,
Psal.
119.
18
,
26.
There
is
a
heavenly
disposition
of
the
spiritual
mind
to
believe
the
Scriptures
;
and
in
place
of
that
there
is
a
slowness
to
believe
divine
truths
,
rebuked
by
our
Saviour
,
Luke
24.
25.
3.
There
is
a
spiritual
disposition
in
the
conscience
of
the
Centurion
,
Luke
23.
47.
in
Thomas
,
John
20.
27.
in
Peter
5.
8.
The
contrary
whereof
was
in
the
Pharisees
and
Rulers
wrestling
against
the
manifest
light
of
God
,
Matth.
12.
22
,
23
,
24.
Matth.
21.
33
,
34.
&
45
,
46.
Matth.
28.
11
,
12
,
13.
John
9.
13
,
14
,
15
,
16
,
17
,
18
,
19.
&
34
,
35.
John
42.
47
,
48.
Acts
4.
13
,
14
,
15.
Acts
13.
44
,
45.
As
also
there
is
a
heavenly
disposition
in
the
memory
to
retain
the
word
,
Psal.
119.
11.
forbidden
,
Heb.
2.
1.
And
gracious
dispositions
goe
through
the
whole
soul
,
in
order
to
all
gracious
actings
,
in
mind
,
conscience
,
will
,
memory
,
affections
of
love
,
faith
,
hope
,
desire
,
fear
,
anger
,
and
order
to
all
the
spiritual
duties
that
can
be
performed
by
men
,
as
sinful
dispositions
may
be
in
all
the
powers
of
the
soul
;
if
so
,
the
heart
being
so
ticklesome
a
piece
,
so
ill
to
be
guided
,
it
is
of
great
concernment
to
see
with
what
dispositions
the
heart
is
seasoned
,
and
who
they
be
that
lodge
here
:
as
heat
and
cold
come
in
the
water
by
turnes
,
as
the
summer
is
hot
,
and
the
winter
cold
,
so
the
soule
even
of
the
child
of
God
hath
ebbings
and
flowings
of
dead
and
lively
dispositions
;
as
the
frequent
triumphing
and
rejoycing
,
and
the
ordinary
and
much
repeated
complaints
of
the
Saints
doe
abundantly
evidence
,
Psal.
22.
Psal.
31.
Psal.
77.
Psal.
89.
Lam.
3.
Jer.
20.
There
is
a
sinful
disposition
.
2.
The
children
of
God
may
act
spiritually
under
sinful
dispositions
.
3.
What
acts
they
then
put
forth
.
4.
The
obedience
performed
under
greatest
indispositions
,
upon
the
sole
motive
of
the
word
,
is
the
most
spiritual
obedience
.
5.
Sometimes
the
lesse
sense
,
the
more
spiritual
is
the
obedience
.
That
there
be
sinful
and
gracious
dispositions
in
men
can
hardly
be
denied
1.
In
all
men
by
nature
there
is
the
habit
of
natural
and
original
sin
.
Hence
an
indisposition
,
and
a
reluctancy
to
believe
in
Christ
,
to
love
,
desire
,
fear
God
.
2.
There
is
an
acquired
wicked
disposition
in
Doeg
,
he
loves
to
lye
;
a
disposition
satanical
and
and
hellish
in
Saul
when
the
evil
spirit
troubles
him
,
he
is
disposed
to
kill
David
.
But
the
special
ill
disposition
here
is
the
dead
untowardness
of
the
children
of
God
to
pray
,
or
praise
,
or
confess
Christ
,
&c.
Hence
these
considerations
of
this
indisposition
.
1.
That
it
may
befal
the
children
of
God
.
2.
That
they
may
act
under
this
indisposition
.
3.
What
acts
they
may
and
ought
to
performe
under
it
.
As
to
the
first
,
it
needs
not
much
probation
.
1.
A
doubting
disposition
comes
on
the
disciples
Matth.
8.
when
the
ship
is
a
drowning
,
and
they
in
hazard
of
sinking
.
Christ
reproves
not
the
act
not
so
much
as
the
root
and
disposition
,
Bad
spiritual
dispositions
creep
on
on
the
children
of
God
.
v.
26.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
why
are
ye
fearful
?
He
sayes
not
,
why
fear
ye
?
and
he
rebukes
both
in
Peter
,
Matth.
14.
31.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
what
end
shouldst
thou
doubt
?
and
both
are
clearly
reproved
,
when
they
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
affrighted
,
37
,
38.
why
are
ye
troubled
,
jumbled
,
or
put
out
of
order
?
or
why
doe
dialogues
,
or
bounded
or
racketted
thoughts
ascend
in
your
hearts
?
2.
Job
,
David
,
and
Jeremiah
,
sadly
complaining
and
challenging
God
as
an
enemy
,
as
fiery
,
and
a
God
burning
with
ho●
displeasure
,
and
as
lying
waters
;
and
that
sayes
,
that
hardly
could
they
but
be
under
a
disposition
and
fretting
impatience
.
3.
El●sha
is
so
jumbled
,
that
the
soul
is
made
like
muddy
water
with
indignation
at
Jehoram
,
that
he
is
in
no
spiritual
disposition
or
capacity
to
see
the
visions
of
God
,
2
Kings
13.
14
,
15.
and
Jonah
is
distempered
at
tender
mercy
in
the
Lord
towards
great
Ninive
,
and
old
and
young
in
it
,
a
straw
,
the
withering
of
a
gourd
:
the
renewed
soul
may
be
hammered
and
knocked
to
pieces
like
a
broken
crystal
glass
,
while
the
Lord
be
pleased
to
soldar
the
broken
pieces
of
the
soul
together
again
.
As
to
the
second
,
There
is
some
acting
and
life
under
much
deadness
in
the
●egenerate
.
under
such
dispositions
there
may
be
some
stirring
of
the
habit
of
grace
,
and
of
the
new
creation
;
the
soul
either
under
swooning
or
sleeping
is
still
acting
as
the
soul
one
way
or
other
:
it
's
not
to
be
supposed
that
the
life
of
God
in
a
believer
can
more
intermit
all
sort
of
lively
and
vital
actings
,
then
the
soul
can
live
of
breathing
,
or
to
communicate
vital
heat
to
the
body
:
the
unbroken
and
intense
habit
of
sin
in
the
unrenewed
,
is
the
mother-indisposition
that
hinders
influences
of
grace
;
as
cast
sparkles
of
fire
on
cold
iron
,
it
makes
no
flaming
,
because
of
the
density
and
coldness
of
the
object
:
the
Lord
does
not
bestow
every
the
same
Sun-influences
on
the
thistle
or
nettle
,
and
on
the
vintry
;
nor
is
it
supposed
that
God
more
bestowes
actual
influence
of
saving
grace
upon
a
man
dead
in
sinne
,
until
there
be
a
new
heart
,
and
the
life
of
God
first
infused
in
him
,
then
the
Lord
bestowes
moral
or
rational
influences
on
a
horse
or
a
mule
that
hath
no
understanding
.
Now
cast
sparkles
of
fire
upon
flax
or
tow
(
though
the
sparkles
be
small
)
and
there
is
presently
flaming
:
if
the
Lord
but
blow
upon
the
smallest
measure
of
the
spiritual
life
of
God
,
though
under
many
ashes
,
and
a
huge
deal
of
indisposition
,
and
there
is
some
work
flaming
,
which
will
beger
more
fire
.
There
is
much
deadnesse
and
dulnesse
of
life
in
the
affections
to
act
in
duties
;
when
there
is
life
,
and
some
quickness
of
spiritual
light
,
the
life
and
warmness
retiring
in
to
the
heart
the
fountain
of
life
,
when
there
is
palenesse
and
coldnesse
in
the
external
members
:
and
as
fire
within
creates
fire
in
the
nearest
dry
fewel
,
there
is
an
act
of
renewed
light
consenting
Rom.
7.
to
the
good
to
be
done
,
and
yet
deadnesse
in
the
affections
to
perform
,
and
lively
light
in
the
half
sleeping
Spouse
,
discerning
the
knock
,
voice
,
and
words
of
the
beloved
,
and
assenting
that
it
were
just
to
open
to
Christ
,
and
give
him
lodging
in
his
own
house
;
and
yet
a
prevailing
drows●esse
in
the
affections
,
refusing
to
let
him
in
.
As
to
the
Third
,
Many
sweet
spiritual
actings
may
be
under
indispositions
.
under
indispositions
there
may
be
divers
lively
actings
.
As
1.
Terrors
and
distractions
,
and
all
the
waves
of
Gods
displeasure
.
Heman
Psal.
88.
1.
O
Lord
God
of
my
salvation
,
I
cry
day
and
night
before
thee
.
v.
9.
Lord
I
have
called
daily
unto
thee
,
I
have
stretched
out
my
hands
unto
thee
.
Psal.
102.
the
afflicted
soul
saith
,
v.
4.
My
heart
is
smitten
and
withered
like
grass
.
And
here
though
buried
and
dead
bones
sca●tered
at
the
grave
mouth
,
as
when
one
heweth
timber
,
speak
and
pray
to
God
,
Psal.
141.
and
the
Church
so
overwhelmed
,
so
that
they
cannot
speak
,
Psal.
77.
4.
yet
they
speak
prayers
.
2.
There
is
holy
complaining
layed
in
the
bosome
of
an
apprehended
angry
God
;
and
though
arrows
of
God
stick
in
the
flesh
,
Psal.
38.
1
,
2
,
3
,
4.
Psal.
119.
25.
My
soul
cleaveth
to
the
dust
.
28.
My
soul
droppeth
away
for
heaviness
.
83.
I
am
become
like
a
bottle
in
the
smoke
,
Psal.
42.
1
,
2.
Psal.
6.
1
,
2
,
3
,
prayes
and
complaines
in
a
holy
way
to
God
;
Like
a
crane
or
a
swallow
,
so
did
I
chatter
,
I
did
mourn
as
a
dove
;
mine
eyes
fail
with
looking
upward
:
O
Lord
I
am
oppressed
,
undertake
for
me
.
3.
It
's
half
a
closing
with
a
sinful
disposition
,
when
it
paines
us
lesse
.
Paul
protests
against
the
fleshes
sinful
disposition
,
Rom.
7.
15.
I
allow
not
the
evil
which
I
doe
.
2.
He
disowns
it
,
v.
17.
It
's
no
more
I
that
doe
it
,
but
sin
in
me
.
3.
He
condemes
himself
for
it
,
v.
18.
I
know
in
me
,
that
is
,
in
my
flesh
dwelleth
no
good
.
4.
He
complaines
of
it
23.
I
am
led
captive
to
the
law
of
sin
.
5.
His
complaining
so
grows
,
that
he
ends
in
an
out-cry
,
O
wretched
man
that
I
am
,
who
shall
deliver
me
from
the
body
of
this
death
?
No
agreement
betwixt
these
two
champions
the
flesh
and
the
Spirit
.
and
triumphs
victoriously
in
Christ
,
v.
25.
From
which
it
is
clear
that
Paul
and
the
flesh
part
open
enemies
,
and
that
there
is
no
treaty
of
peace
betwixt
the
spirit
and
the
sinful
disposition
flowing
from
the
flesh
,
as
if
the
flesh
and
the
spirit
were
two
free
,
co-equal
,
independent
Lords
and
Princes
,
and
each
must
have
his
own
kingdome
and
princedome
to
himself
,
and
the
one
must
not
encroach
upon
the
other
;
for
the
flesh
and
its
complices
must
down
,
and
the
spirit
must
be
up
in
Christ
:
Nor
is
there
any
arbitrary
agreement
of
the
matter
;
for
the
spirit
yields
no
liberty
to
sin
,
nor
gives
away
one
jot
or
tittle
of
the
holy
Law
,
to
say
Herod
by
the
new
covenant
may
keep
his
lust
and
Herodias
,
so
he
gladly
hear
John
the
Baptist
.
4.
There
ought
to
be
a
going
about
of
all
duties
,
of
praying
,
believing
,
hearing
,
praising
,
&c.
under
the
lowest
ebbings
of
the
spirit
,
and
the
saddest
deadness
;
so
deadness
and
indispositions
be
the
sin
and
sinful
affliction
,
It
's
fit
to
go
about
duties
under
indispositions
.
and
the
afflictive
sin
of
the
child
of
God
;
for
our
obedience
to
God
is
the
more
spiritual
,
that
it
hath
no
moral
motive
from
sense
and
comfort
,
but
rather
the
contrary
,
save
onely
the
word
of
command
.
So
excellently
Christ
,
Heb.
10.
9.
Loe
I
come
to
doe
thy
will
,
to
suffer
wrath
,
and
the
curse
for
man
;
but
Psal.
40.
8.
I
delight
to
doe
thy
will
,
thy
Law
is
within
my
heart
.
His
delight
was
in
that
saddest
commandement
(
to
speak
so
)
in
laying
dow
his
life
for
his
sheep
,
and
so
had
no
sense
to
bear
him
up
;
for
an
agony
,
and
sadnesse
,
and
sorrow
to
death
was
upon
the
holy
Saviour
,
when
he
obeyed
,
and
that
peculiar
law
was
in
the
inner
part
of
his
heart
.
It
's
true
,
his
Father
loved
him
for
it
,
John
10.
17.
Therefore
doth
my
Father
love
me
,
because
I
lay
down
my
life
that
I
might
take
it
again
.
But
1.
It
's
a
question
if
in
the
act
of
suffering
he
felt
that
love
,
when
he
complained
that
he
was
forsaken
of
God
.
2.
Therefore
the
Father
loved
Christ
,
and
Christ
did
abide
in
his
love
,
because
he
kept
his
Fathers
commandements
,
John
15.
11.
because
they
were
the
Fathers
commandements
.
2.
It
's
a
temptation
to
act
under
deadness
,
which
actually
blunts
the
heart
;
therefore
to
obey
under
a
formal
temptation
,
is
more
spiritual
obedience
.
As
for
Christ
to
pray
,
to
believe
,
to
exhort
his
disciples
to
watch
,
and
when
pain
,
wrath
,
the
actual
pressing
curse
puts
him
to
tears
and
hideous
cries
,
Heb.
5.
is
a
perfect
copy
to
all
obedience
:
lesse
thanks
to
you
to
pray
when
the
heart
is
oyled
with
real
influences
,
Less
of
sweet
real
influences
,
and
more
of
moral
influences
from
the
word
makes
obedience
the
more
perfect
.
and
feasted
with
some
holy
,
and
the
bridegrooms
hony-comb
,
and
the
feelings
of
the
out-lettings
of
freest
love
;
as
what
praise
to
a
wheel
to
roll
down
the
mount
?
or
for
the
fire
to
cast
heat
,
or
the
Sun
to
yield
light
?
Feelings
of
the
strong
impulsions
and
breathings
of
Christs
love
carry
along
such
a
strong
necessity
of
obeying
Christs
love
,
being
a
stronger
and
a
more
imperious
commander
then
a
fiery
Law
,
almost
steals
away
the
elective
power
,
but
to
pray
under
the
frame
and
current
of
a
dead
disposition
working
and
re-acting
on
the
contrary
,
from
a
principle
that
is
strongly
real
,
but
from
pure
moral
influences
from
the
pure
spiritual
commands
,
1
Thess.
5.
17.
Pray
without
ceasing
,
and
Psal.
50.
15.
Call
upon
me
in
the
day
of
trouble
,
is
the
most
spiritual
and
perfect
obedience
.
That
wine
hath
the
most
kindly
taste
and
colour
of
wine
,
and
is
preserved
most
connaturally
,
that
hath
it's
being
on
the
mother
grape
;
it
's
not
so
when
there
is
something
of
art
(
I
know
not
what
)
to
preserve
it
by
,
steel
or
something
like
that
.
Hence
appears
the
decitfulnesse
of
our
hearts
,
when
the
delight
in
the
duty
comes
rather
from
a
meer
physical
cause
,
&
less
moral
,
to
wit
,
from
the
heavenly
flamings
of
quickening
influences
,
not
from
the
command
,
the
only
kindly
mother
and
moral
motive
of
obedience
.
The
withdrawing
of
the
rayes
and
beams
of
the
personally
near
Godhead
now
(
as
it
were
)
under
a
cloud
,
which
was
wont
to
give
the
savourness
of
strong
delight
,
made
our
Redeemers
obedience
(
as
is
said
)
the
more
excellent
.
2.
It
speaks
much
of
savoury
graciousnesse
,
when
the
temptation
is
eos
gratiae
,
a
whetstone
to
grace
,
and
to
the
spirit
of
adoption
,
and
as
sailes
and
oares
to
praying
,
and
does
not
blunt
us
in
duties
.
3.
The
greater
combate
with
nature
,
the
more
perfect
is
the
obedience
.
Abraham's
natural
disposition
was
strong
to
love
Isaac
his
onely
sonne
,
to
let
the
child
take
his
good
night
at
his
aged
mother
;
but
the
command
of
Jehovah
his
God
in
covenant
so
prevailed
,
as
he
would
shift
the
temptation
,
and
hid
the
matter
from
the
mother
Sarah
,
and
strongly
second
the
design
of
Gods
trying
with
resolved
pure
spiritual
obedience
from
only
the
command
of
God
CHAP.
VI.
The
place
Luke
24.
32.
Did
not
our
heart
burn
,
&c.
is
opened
.
2.
Believers
can
tell
the
history
of
the
actings
of
the
Spirit
.
3.
Feelings
may
be
strongest
after
the
actings
of
the
Spirit
.
4.
The
differences
between
literal
heat
and
spiritual
heat
in
many
particulars
.
5.
And
betwixt
the
Spirits
actings
with
the
Word
,
and
Enthusiastical
raptures
.
There
be
other
holy
dispositions
most
considerable
,
specially
these
.
-
1.
Burning
of
heart
.
-
2.
Enlargedness
of
heart
-
3.
Fixedness
of
heart
.
-
4.
Love-sickness
after
Christ
.
Besides
these
there
be
special
dispositions
to
pray
,
to
praise
,
to
submit
to
God
,
to
adore
,
to
walk
humbly
,
to
walk
circumspectly
and
tenderly
,
and
such
like
;
but
most
of
them
may
be
reduced
to
these
.
NOw
to
speak
of
the
burning
of
the
heart
,
the
place
Luke
24.
32.
is
clear
.
The
two
disciples
having
parted
with
Christ
,
now
risen
from
the
dead
,
and
not
knowing
him
to
be
Christ
,
32.
they
say
one
to
another
,
Did
not
our
hearts
burn
within
us
when
he
spake
to
us
in
the
way
,
and
opened
to
us
the
Scriptures
?
In
which
words
the
nature
of
heavenly
heart-burning
,
in
the
causes
and
properties
thereof
,
is
laid
open
;
and
the
differences
between
the
heat
natural
from
natural
influences
,
from
the
lively
heat
spiritual
.
In
the
words
these
particulars
are
to
be
observed
.
1.
When
the
heat
is
gone
and
past
,
1.
they
perceive
it
;
they
said
one
to
another
when
he
is
gone
,
our
heart
did
burn
,
in
the
past
or
preterite
time
.
2.
They
accuse
their
own
stupidity
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
did
not
our
heart
burn
?
were
we
sleeping
when
he
burnt
us
.
3.
The
Author
speaking
,
Christ
,
while
he
spake
to
us
in
the
way
.
4.
The
fewel
that
made
the
fire
,
and
the
burning
coals
,
the
Scripture
opened
by
Christ
.
5.
The
object
of
the
burning
,
or
the
subject
recipient
,
our
heart
,
was
burning
,
as
an
oven
or
a
furnace
.
They
said
one
to
another
.
The
coal
of
fire
which
Christ
cast
into
the
heart
,
and
is
now
smoaking
among
the
fire-wood
,
and
on
the
heart
,
leaves
two
things
behind
it
.
1.
Telling
of
their
experiences
one
to
another
.
2.
The
feeling
and
perceiving
of
the
heavenly
heart-burning
,
better
when
it
's
gone
,
We
can
tell
the
actings
of
the
spirit
when
they
are
on
,
and
after
they
are
over
and
gone
.
then
when
it
was
on
.
Then
the
heart-working
of
Christ
will
leave
histories
behind
it
;
as
what
is
much
of
Solomons
Song
,
but
a
Narration
of
the
daughters
and
virgins
one
to
another
of
Christs
actings
upon
the
soul
,
or
a
chronicle
of
Christs
love
,
and
the
Spouses
sin
;
as
1.
Of
Christs
dispensation
in
withdrawing
,
Cant.
3.
I
sought
him
,
but
I
found
him
not
.
Cant.
5.
6.
I
opened
to
my
beloved
,
and
my
beloved
had
withdrawn
himself
.
2.
She
tells
his
saving
actings
upon
the
soule
be
like
to
the
virgins
,
Cant.
1.
4.
The
King
hath
brought
me
unto
his
chambers
.
Cant.
2.
4.
He
brought
me
into
his
banquetting-house
,
and
love
was
his
banner
over
me
.
3.
She
tells
over
songs
of
Christs
loveliness
and
excellency
,
Cant.
5.
10
,
11
,
12.
of
the
savouriness
of
his
name
,
of
the
memory
of
his
love
,
Cant.
1.
3
,
4.
of
the
seat
and
room
that
Christ
hath
in
her
heart
,
and
betwixt
her
breasts
,
Cant.
1.
13.
all
the
night
.
4.
Differences
betwixt
spiritual
heart-burnings
of
the
love
of
Christ
,
and
literal
heat
.
She
tells
of
her
carnal
drowsiness
;
of
her
sinful
refusing
to
open
,
and
let
in
Christ
to
the
heart
.
So
does
Jeremiah
tell
a
sad
experience
of
his
own
;
he
had
quit
the
prophecying
trade
,
and
would
speak
no
more
in
the
name
of
the
Lord
;
and
he
was
burnt
with
a
fire
in
his
breast
,
he
could
not
get
the
word
housed
in
his
heart
,
but
it
did
come
abroad
.
1.
Difference
.
This
shall
be
the
first
difference
betwixt
spiritual
heart-burnings
,
and
the
influences
that
the
Spirit
leaves
,
and
the
natural
heat
.
The
literal
burning
leaves
no
work
upon
the
heart
,
nor
any
impression
of
heavenly
experiences
.
Jehu
his
heat
against
Achab
and
Baal
left
no
impression
of
God
on
him
to
hate
the
golden
calves
,
or
the
way
of
Jeroboam
the
son
of
Nebat
,
who
made
Israel
to
sin
:
He
did
cleave
to
that
way
,
2
Kings
10.
28
,
30.
Let
fiery
professors
shew
any
influence
of
a
gratious
work
in
the
heart
:
the
flaming
of
thorns
under
a
pot
,
and
the
flashes
of
heat
from
burning
straw
leave
no
fire
but
ashes
,
and
much
cold
behind
them
in
the
cold
winter
frost
;
and
the
generality
of
dead
professors
can
say
nothing
to
one
another
,
but
I
have
long
heard
the
Gospel
,
and
yet
am
without
God
and
without
Christ
.
2.
I
am
convinced
of
the
excellence
of
Christ
,
and
there
yet
is
no
fire
or
coal
of
heart-love
to
Christ
in
me
;
and
it
were
good
such
a
missing
there
were
.
2.
Did
not
our
hearts
burn
?
This
is
convinced
to
be
a
disposition
spiritual
rather
then
a
habit
;
it
s
a
burning
of
heart
while
Christ
speakes
,
that
had
a
cooling
before
,
though
they
were
believing
Disciples
.
Feeling
may
be
stronger
after
actings
of
the
spirit
are
gone
.
But
here
observe
,
they
feel
not
so
the
burning
of
heart
in
the
mean
time
as
afterward
,
when
v.
31.
Christ
was
vanished
out
of
their
sight
and
gone
,
now
they
take
special
notice
,
in
a
feeling
way
,
of
the
warmness
of
heart
they
felt
while
he
opened
the
Scriptures
to
them
.
The
Lord
preaches
in
a
ladder
reaching
from
earth
to
heaven
;
Jacob
sleeps
,
and
can
give
no
judgement
in
the
mean
time
;
but
Gen.
28.
16.
when
the
sweet
vision
and
preaching
is
e●ded
Jacob
awaked
out
of
his
sleep
,
and
he
said
,
Surely
the
Lord
was
in
this
place
,
and
I
knew
not
.
A
strong
impression
of
the
presence
and
glory
of
God
sometimes
comes
on
after
the
Lord
is
away
.
David
desires
and
thirsts
,
Psalm
63.
2.
(
saith
he
in
the
wilderness
of
Judah
)
that
I
may
see
thy
power
and
thy
glory
as
I
have
seen
thee
.
The
enjoying
of
Zion
and
Zions
songs
while
the
people
is
at
home
in
their
own
land
,
hath
not
such
influence
on
their
spirit
as
when
the
Sancturies
glory
is
removed
;
then
Psalm
137.
1.
By
the
rivers
of
Babel
,
there
we
sate
down
,
yea
,
we
wept
when
we
remembred
Zion
.
While
one
is
in
a
fever
,
they
may
be
ignorant
that
they
are
in
a
fever
,
but
when
the
cooling
of
health
comes
,
then
he
well
remembers
he
was
sick
of
a
fever
.
When
there
is
a
fever
of
glory
on
Peter
,
he
speaks
he
knows
not
what
,
Mark
9.
6.
yet
after
,
2
Pet.
1.
16
,
17.
he
makes
sweet
comfortable
use
of
that
glory
of
Christ
on
the
mount
:
when
the
Lord
waters
the
sown
seed
,
and
sends
down
new
influences
of
grace
,
then
doth
it
appear
what
warming
hath
been
in
the
soul
;
〈◊〉
Difference
.
this
is
a
second
difference
betwixt
literal
heat
and
spiritual
burning
of
heart
;
literal
heat
hath
most
sense
when
it
is
a
dowing
;
Spiritual
●arning
of
heart
leaves
some
impression●
〈◊〉
which
literal
heat
〈…〉
.
there
are
no
spiritual
reflexions
upon
that
burning
when
it
is
gone
and
over
,
except
the
Lord
give
repentance
,
and
that
is
accidental
to
all
sinful
fairds
and
flaming
of
the
flesh
,
or
of
a
moral
gift
,
it
dies
with
its
flaming
,
as
fired
powder
that
endures
not
long
;
whereas
its
useful
to
call
to
mind
the
gracious
burnings
of
heart
,
yea
,
or
any
of
the
Lords
ancient
paths
,
according
to
that
Psalm
119.
52.
I
remembred
thy
judgement
of
old
,
and
have
comforted
my self
;
and
its
good
to
receive
and
lay
up
influences
of
heart
warmings
of
Christ
,
Isa.
42.
23.
Who
among
you
will
●ear
this
?
who
will
hearken
and
hear
for
the
time
to
come
?
Did
not
our
hearts
burn
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
godly
reprove
their
not
knowing
and
not
discerning
of
Christ
in
his
heart
flamings
of
love
;
godly
and
spiritual
sense
●●lengeth
self-dulness
,
Cant.
5.
6.
I
opened
to
my
be●●ved
,
but
my
beloved
had
withdrawn
himself
and
was
gone
.
This
is
a
sense
of
Christs
withdrawing
,
with
a
challenge
of
her
refusing
to
open
:
〈…〉
Ah!
why
did
I
not
op●n
while
he
did
●ovingly
〈…〉
knock
,
and
lovingly
speak
,
Open
〈…〉
my
●●ster
,
my
love
,
&c.
sense
of
Christ
with
chal●●●●●d
good
▪
〈◊〉
with
tears
for
〈◊〉
in
the
woman
th●●
〈…〉
his
feet
with
tears
;
sense
with
faith
going
along
〈…〉
is
commendable
:
it
s
a
spiritual
case
〈…〉
up
our
rec●nnings
,
what
we
have
profited
spiritually
by
the
heart-●●●ing●
wrought
by
Christ
;
and
this
is
a
third
diffrence
.
The
moral
and
〈◊〉
man
〈◊〉
so
●●prove
his
hear
,
as
to
call
himself
to
a
reckoning
;
nor
〈…〉
say
,
whe●
neere
am
I
to
God
for
my
stirring
〈◊〉
reforming
religion
?
its
kindly
life-heat
that
makes
the
man
more
lively
and
vigorous
.
While
he
spake
.
The
third
particular
,
who
works
burning
of
heart
in
these
men
,
speaking
Jesus
Christ
;
when
Christ
takes
the
bellows
and
the
fan
and
stirs
up
the
fire
,
it
must
need●
burn
boldly
;
and
when
Christ
casts
in
a
coal
in
the
soul
▪
it
must
make
heart-flamings
.
John
4.
I
am
he
that
speaks
to
thee
,
that
made
a
fire
in
the
womans
heart
,
then
she
leaves
well
and
water-pot
and
runs
to
the
City
.
So
Matth.
9.
9.
Matth.
4.
20
,
21
,
22.
with
a
word
he
kindles
a
fire
in
the
brests
of
fisher-men
,
who
knew
nothing
of
him
before
,
and
hath
an
inward
work
upon
the
heart
.
Cant.
5.
He
put
in
his
hand
by
the
hole
of
the
door
,
and
my
bowels
were
moved
for
him
;
that
was
fire
in
the
bowels
;
and
what
did
Christ
here
but
speak
words
?
4.
Difference
.
and
this
is
the
fourth
difference
,
with
little
pain
,
but
a
word
speaking
he
makes
a
fire
.
There
is
sweet
leading
,
no
violence
spiritual
in
heart-burnings
for
Christ
;
it
s
not
so
in
the
litera●
heart
.
There
is
a
huge
deal
of
violence
in
Esaus
running
,
sweating
,
hunting
;
Jacob
stirred
not
after
works
,
but
staid
at
home
and
believed
,
and
faith
made
him
blessed
:
the
spirit
drives
not
,
but
by
the
words
leading
and
perswading
.
But
is
there
no
violence
in
the
natural
and
literal
heat
?
Yea
,
for
B●als
priests
to
cut
and
bleed
themselves
with
knives
,
and
cry
till
noon
,
and
to
shout
to
a
deaf
God
,
must
have
in
it
much
violence
;
and
it
s
a
very
unnatural
fire
,
and
its
a
most
unnatural
wild-fire
heat
to
slay
their
young
children
to
Molech
.
A
man
who
forces
a
sigh
when
a
sigh
forces
not
him
is
a
sufferer
;
but
what
violence
is
in
the
constraining
Gospel-promise
?
what
compulsion
is
there
in
love
or
love-sickness
,
when
Christ
makes
love
a
key
that
opens
all
doors
?
how
strongly
and
how
sweetly
doth
the
word
of
promise
carried
on
by
the
spirit
of
Christ
,
force
thy
soul
?
there
is
a
huge
deal
of
force
and
violence
in
fair●heed
sickness
,
as
when
a
man
makes
and
counterfeits
distraction
and
madness
,
and
runs
naked
.
While
he
opened
the
Scriptures
.
The
fourth
particular
is
the
fewel
that
makes
the
fire
;
the
Scriptures
opened
,
and
opened
by
Christs
key
;
Is
not
my
word
like
a
fire
?
saith
the
Lord
,
Jer.
23.
15.
Yea
,
in
Christs
baptizing
there
is
fire
.
John
baptizeth
with
water
,
and
no
more
,
as
a
cold
and
watry
seal
;
but
Christ
,
Matth.
●
.
11.
batizeth
with
the
holy
Ghost
and
with
fire
.
The
word
of
prophesie
was
in
Jeremiahs
bowels
,
5.
Difference
.
The
heavenly
beat
goes
along
with
the
Scriptures
open
and
applied
,
not
so
the
literal
heat
.
as
a
fire
shut
up
;
and
this
is
the
fift
difference
betwixt
the
literal
and
spiritual
heat
;
the
heavenly
heart-burning
goes
along
with
the
Scriptures
.
2.
With
the
Scriptures
so
opened
and
applied
by
the
spirit
of
Jesus
as
by
a
strong
power
,
burning
coals
are
cast
into
the
heart
.
As
touching
the
former
,
the
difference
betwixt
this
and
the
Libertines
spirit
,
or
the
Enthusiasts
,
are
to
be
observed
,
and
the
spirit
of
the
children
of
God
.
1.
Christs
spirit
extols
the
Scriptures
;
It
is
written
,
saith
Christ
against
Satan
.
Have
ye
not
read
in
the
Scriptures
,
saith
Christ
against
the
Sadduces
,
Matth.
22.
Search
the
Scriptures
,
saith
Christ
,
they
bear
witness
of
me
.
He
taught
the
multitude
and
disciples
,
as
it
s
written
in
the
Scriptures
.
He
rebukes
them
,
Luke
24.
v.
25.
as
fools
and
slow
of
heart
,
for
not
believing
the
Scriptures
.
When
he
would
carry
in
real
influences
of
grace
to
the
heart
,
he
carries
them
along
by
the
Scripture
,
and
opens
the
understanding
that
they
may
understand
the
Scripture
,
Luke
24.
45.
that
is
the
spirit
of
Satan
in
some
,
who
boast
that
they
are
beyond
and
above
the
word
of
the
Kingdom
,
and
such
must
be
beyond
and
on
the
other
side
of
heaven
.
2.
They
who
wait
for
the
Lord
,
and
whose
soul
waits
for
God
,
they
hope
in
his
word
,
Psalm
130.
5
,
6.
Libertines
souls
cannot
wait
for
the
Lord
as
the
watch
for
the
morning
.
Hence
considerable
differences
betwixt
motions
of
the
Spirit
and
loose
Ensiasms
.
3.
It
s
a
work
of
the
spirit
strongly
to
convince
the
conscience
of
not
believing
in
Christ
,
John
16.
7
,
8.
now
to
believe
in
him
is
the
sum
of
the
Scriptures
,
of
the
Gospel
.
Enthusiasts
extol
perswasions
by
raptures
,
according
to
which
the
brother
killeth
the
brother
,
as
Bullinger
relates
,
in
place
of
the
Scripture-convictions
of
the
spirit
.
4.
The
work
of
the
spirit
is
to
comfort
,
for
its
the
spirits
office
;
and
the
sound
comfort
is
patience
and
comfort
of
the
Scriptures
bringing
hope
,
Rom.
15.
4.
The
spirit
of
Enthusiasts
perswades
men
of
peace
and
comfort
without
and
beside
the
promises
of
the
Gospel
.
5.
The
words
of
the
book
of
the
Law
melt
the
heart
of
godly
Josiah
,
2
Kings
19.
22.
and
the
Lord
looks
to
him
that
trembles
at
his
word
to
dwell
with
him
,
Isa.
66.
2.
The
Enthusiasts
boldly
mock
the
word
as
an
instrument
of
carnal
and
fleshly
regeneration
,
and
seek
a
new
birth
from
a
spirit
alone
separated
from
the
word
.
6.
Deep
humiliation
is
wrought
by
the
word
,
2
Kings
22.
14.
the
pride
of
Satan
reigns
in
the
spirits
of
Enthusiasts
,
who
despise
Scripture
humility
,
and
reproach
tears
and
the
work
of
repentance
,
as
a
work
of
the
Law
and
the
flesh
.
7.
Strong
and
couragious
fighting
,
even
to
overcoming
,
gets
for
a
reward
the
hid
manna
,
the
white
stone
,
and
the
new
name
written
thereon
,
which
no
man
can
read
but
he
that
receives
it
:
now
fighting
and
overcoming
is
by
the
word
of
the
spirit
,
Rev.
2.
17.
Eph.
6.
17.
and
faith
in
the
word
,
1
John
5.
4.
Enthusiasts
tell
us
of
a
dumb
and
Scriptureless
perswasion
by
which
men
are
perswaded
they
are
chosen
to
salvation
,
and
can
know
others
by
the
face
that
are
so
chosen
.
8.
The
true
spirit
leads
unto
all
truth
,
John
16.
13
and
opens
the
true
sense
of
the
Scriptures
,
and
leads
no
man
by
a
new
wild-fire
light
;
nor
doth
the
spirit
of
God
sway
and
determin
a
topick
conjectural
way
,
while
there
is
a
speculative
doubting
as
touching
any
light
from
Scripture
,
whether
the
course
be
lawful
or
warranted
by
the
word
or
not
:
for
the
spirit
of
God
leads
by
Scriptures
infallibility
,
Isa.
59.
20
,
21.
9.
The
actings
of
the
true
spirit
are
gentle
,
civil
,
human
,
and
he
bids
us
follow
whatsoever
is
of
good
report
—
whatsoever
things
are
pure
,
Phil.
4.
8
,
9.
The
spirit
of
Enthusiasts
,
leaving
Scripture
,
licences
men
to
abominations
which
Heathens
abhor
.
10.
The
actings
of
the
spirit
of
Christ
are
seasonable
,
Matth.
10.
19.
in
that
hour
it
shall
be
given
you
;
it
is
not
ye
that
speake
,
but
the
spirit
of
your
Father
speakes
in
you
.
Enthusiasts
spirit
suggests
night-works
to
be
done
in
day
light
,
and
many
unseasonable
actions
contrary
to
godly
prudence
,
as
to
read
godly
Treatises
when
they
should
hear
the
Word
preached
;
the
spirit
that
suggesteth
this
is
not
of
God
,
for
the
spirit
of
God
cannot
counter-work
himself
.
11.
The
spirit
of
God
acts
the
soul
and
the
man
within
his
own
orb
and
sphere
of
grace
.
Nature
acts
not
upon
the
Moon
to
move
it
up
to
the
sphere
of
the
Sun
,
nor
could
it
be
called
a
kindly
and
connatural
motion
for
the
Sun
to
move
down
in
the
orb
of
the
Moon
.
It
's
not
the
spirit
of
the
Lord
which
acts
the
plow-man
to
move
out
of
his
element
in
the
throne
or
in
another
calling
in
which
God
hath
not
placed
him
:
for
it
is
not
from
the
motion
of
the
spirit
of
sanctification
for
David
to
go
out
of
his
element
of
grace
,
and
move
in
Satans
orb
of
uncleanness
and
blood-shed
:
the
spirit
of
holiness
is
a
friend
to
the
holy
Law
of
God
;
all
influences
and
actings
of
the
spirit
are
to
be
tried
by
the
same
rules
by
which
the
spirit
is
tried
:
some
influences
to
Scriptural
duties
are
from
God
and
his
spirit
,
other
influences
from
the
Scriptureless
spirit
of
Satan
,
or
corrupt
man
himself
;
every
stirring
and
impulsion
must
not
be
fathered
upon
the
spirit
of
grace
.
The
fourth
particular
is
the
subject
or
seat
of
burning
,
and
its
the
heart
;
did
not
our
hearts
burn
within
us
?
the
heart
is
the
only
seat
of
heavenly
burnings
;
not
simply
,
as
the
heart
of
man
,
which
is
evil
,
and
only
evil
by
nature
in
all
its
out-goings
,
Gen.
6.
6.
Gen.
8.
21.
and
supplanted
and
wicked
,
Jer.
17.
9.
But
the
new
heart
of
man
,
Ezek.
36.
26
,
27.
the
heart
in
which
the
love
of
God
,
as
a
flood
,
is
spread
abroad
by
the
holy
Ghost
,
Rom.
5.
5.
the
heart
and
soul
that
loves
the
beloved
Christ
,
Cant.
3.
1
,
2
,
3.
as
for
the
unrenewed
heart
it
is
no
more
a
hearth-stone
,
or
a
seat
to
kindle
this
fire
upon
,
nor
will
it
burn
in
this
heart
,
then
if
you
would
kindle
a
fire
of
coals
and
fewel
and
dry
timber
upon
the
superfice
of
the
ocean
sea
;
for
the
heart
of
the
unrenewed
man
would
eat
up
and
quench
all
this
fire
;
and
the
spirit
does
no
more
give
influences
for
the
heavenly
burnings
in
the
heart
of
an
unrenewed
man
,
then
he
gives
influences
to
the
water
to
burn
,
and
cast
out
flamings
as
a
huge
fire
doth
,
or
to
the
midnight
darkness
to
shine
as
the
Moon
or
Sun
:
and
this
is
the
sixt
difference
.
The
renewed
heart
is
only
the
seat
of
this
fire
that
comes
down
from
heaven
,
the
natural
heart
is
not
capable
thereof
.
Q.
Is
there
not
an
heart
warmness
in
the
natural
and
unrenewed
man
?
Answ.
Such
as
is
the
heart
,
such
is
the
heat
;
such
as
is
the
hearth-stone
,
such
is
the
fire
and
the
fewel
that
but
as
on
it
But
the
differences
be
these
:
1.
The
heat
of
the
unrenewed
man
is
strong
,
and
cannot
be
commanded
;
they
hasten
as
mad
men
after
their
idols
,
who
run
after
other
gods
,
Psalm
16.
4.
And
Paul
says
of
his
heat
in
persecuting
the
Saints
,
Acts
26.
11.
I
compelled
them
to
blaspheme
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
was
abundantly
and
exceedingly
mad
,
and
phrentick
,
out
of
my
wit
,
in
burning
malice
against
them
:
now
the
mad
man
can
hardly
command
his
madness
,
yet
upon
other
sinful
and
mad
grounds
Paul
could
have
been
perswaded
on
the
contrary
:
as
the
Pharisees
were
mad
against
Christ
,
yet
the
fear
of
the
people
and
of
their
own
●●ns
restrained
them
long
from
doing
violence
to
him
:
and
in
matters
which
neerly
concern
God
,
the
hear
of
●n
●●renewed
man
may
be
quenched
;
as
a
man
that
counterfeitech
himself
to
be
mad
can
command
his
madness
,
and
〈◊〉
who
fains
himself
to
be
sick
,
can
command
his
sickness
;
out
one
who
is
really
possessed
with
a
Divel
and
mad
,
and
one
who
is
really
sick
of
a
raging
fever
cannot
command
either
madness
or
sickness
▪
hypocrisie
hath
some
dominion
and
empire
over
its
own
cursed
heat
and
〈…〉
;
●ut
say
mountains
on
the
love
of
Christ
,
love
breathes
and
lives
under
it
:
devise
torments
,
lent
,
burning
quick
〈…〉
of
〈◊〉
,
or
in
a
see●●ing
Caldron
to
the
Mar●●rs
of
Christ
,
in
ten
days
out
off
the
ten
singers
one
by
one
,
and
so
the
rest
of
the
members
in
diver●
days
,
or
some
〈…〉
devise
hellith
〈◊〉
;
the
witnesse
,
of
Jesus
〈…〉
and
bounded
hand
and
foo●
(
as
the
word
〈…〉
is
made
use
of
)
by
the
commanding
〈◊〉
sweetly
〈◊〉
love
of
Christ
,
to
die
an
hundred
deaths
〈…〉
rather
〈◊〉
deny
Christ
;
for
such
as
so
love
not
〈◊〉
lives
to
〈◊〉
,
are
not
their
own
nor
hath
a
believer
〈…〉
his
〈◊〉
;
not
can
the
word
,
if
〈◊〉
could
〈…〉
and
an
●●rth
of
the
gold
of
〈…〉
of
Christ
,
and
the
strong
in●●ence
,
thereof
.
So
true
is
that
Cant.
8.
7.
Many
waters
cannot
quench
love
.
That
is
a
strong
fire
which
all
the
waters
in
the
Sea
cannot
quench
.
Nor
can
the
floods
drown
it
.
If
a
man
would
give
all
the
substance
of
his
house
for
love
,
it
.
would
utterly
be
contemned
.
Then
drowning
and
burning
,
death
,
fair
allurements
and
gifts
,
cannot
counter-work
the
love
of
Christ
.
What
?
and
are
loves
coales
so
hot
?
yea
he
spoke
to
that
,
v.
6.
Love
is
strong
as
death
:
jealousie
is
cruel
as
the
grave
;
the
coals
thereof
are
coals
of
fire
,
which
have
a
most
vehement
flame
,
the
flame
of
God
.
But
natural
men
for
all
their
heat
in
the
matters
of
God
,
can
let
out
and
let
in
,
and
stretch
out
the
truth
for
all
their
heart-burnings
,
as
if
it
were
kid-leather
;
and
they
may
take
and
give
,
and
borrow
and
lend
upon
Christs
matters
,
whereas
the
Saints
are
awed
with
that
,
Buy
the
truth
and
sell
it
not
.
Let
indifferent
and
cold
men
,
who
never
felt
the
influences
of
loves
fiery
coals
,
know
this
.
Ah
,
the
interests
of
Christ
have
been
looked
on
in
Scotland
too
indifferently
and
coldly
;
the
coales
of
self-interest
burn
strongly
.
2.
The
bare
letter
of
the
Gospel
wins
not
in
upon
the
heart
,
it
warmes
the
skin
and
not
the
heart
;
whereas
Christs
speaking
and
opening
the
Scriptures
with
his
Spirit
,
and
the
key
of
David
,
Literal
heat
is
all
upon
the
letter
and
forms
,
not
so
as
the
spiritual
heat
.
casteth
not
fire
upon
the
heart
,
the
heat
is
all
upon
the
letter
and
externals
,
and
upon
Sacrifices
,
New
Moons
,
Solemn
Assemblies
,
formes
without
taste
:
All
Pauls
heat
is
about
Christ
,
and
the
hope
of
the
resurrection
;
the
Jewes
his
adversaries
heat
could
be
nothing
of
this
heart-burning
,
but
for
Moses
Law
in
the
letter
,
circumcision
,
and
other
ceremonies
,
now
wanting
their
life
Christ
.
For
Christ
had
now
1.
removed
from
the
letter
of
the
ceremonial
law
,
and
there
is
no
life
there
as
touching
the
observance
thereof
.
But
Christ
hath
2.
not
departed
from
,
and
gone
out
of
the
ceremonial
law
,
as
touching
the
doctrinal
teaching
thereof
to
lead
us
to
Christ
;
and
therefore
that
law
should
be
read
,
preached
,
believed
,
and
stands
cloathed
with
the
authority
of
Canonick
Scripture
,
otherwise
Libertines
must
cashier
the
books
of
Moses
.
3.
Nor
hath
Christ
removed
out
of
the
letter
of
the
Scripture
Law
and
Gospel
,
to
teach
us
no
more
thereby
,
but
only
by
the
Spirits
instruction
;
for
even
the
doctrine
of
the
Law
curses
,
Deut.
27.
Deut.
28.
are
a
part
of
the
immediately
inspired
word
of
God
shining
with
the
same
majesty
,
holiness
,
divinity
,
convincing
power
,
as
the
letter
of
the
Gospel
,
Psal.
19.
7
,
8
,
9
,
10.
4.
Christ
hath
not
removed
(
as
Saltmarsh
,
Dell
,
and
others
teach
)
from
the
Law
moral
the
divine
obligation
to
holiness
and
righteousness
;
for
it
layes
the
same
bands
and
obligations
to
the
duties
of
love
and
obedience
to
God
,
and
of
love
,
truth
,
mercy
,
righteousness
,
soberness
,
to
man
,
which
was
upon
us
in
Moses
time
;
for
that
way
grace
should
teach
loosness
,
lawless
wantonness
,
not
holiness
.
We
would
press
good
works
,
holiness
,
godly
walking
,
on
all
,
as
they
would
see
God
,
and
not
be
trees
hewen
down
and
cast
in
the
fire
.
Suppose
we
could
not
with
Schoole
accuracy
rid
marches
as
touching
the
necessity
thereof
;
but
we
are
to
beware
of
the
leaven
of
the
Pharisees
,
justification
by
works
.
5.
Christ
and
the
Spirit
of
Christ
dwell
in
the
Law
,
to
joyn
gracious
influences
therewith
to
humble
sinners
,
to
cast
them
down
,
to
bring
them
to
self-despair
,
that
they
may
flee
to
Christ
CHAP.
VII
.
Of
enlargedness
of
heart
,
Psal.
119.
32.
I
will
runne
the
way
of
thy
commandements
,
when
thou
shalt
enlarge
my
heart
.
THe
words
have
no
great
difficulty
.
Running
imports
a
cheerful
,
nimble
,
willing
activeness
,
in
giving
obedience
to
Gods
commandements
.
Enlarging
is
a
widening
of
the
heart
,
and
the
Lords
giving
of
a
wider
capacity
to
run
,
by
bestowing
influences
on
David
,
in
heavenly
dispositions
and
actings
for
God
.
Hence
the
Text
shall
be
cast
into
these
questions
.
Q.
1.
Whether
David
was
now
under
straitning
,
that
he
so
speaks
?
Q.
2.
What
the
straitning
is
?
Q.
3.
Whether
David
might
promise
and
undertake
to
run
,
upon
the
supposal
of
an
enlarged
heart
granted
him
of
God
?
Q.
4.
Is
there
no
running
except
the
Lord
give
enlargement
and
new
influences
,
and
what
we
may
here
doe
?
Q.
2.
What
enlargedness
of
heart
is
,
and
the
branches
thereof
?
To
the
first
.
The
frequent
complaints
of
David
in
the
Psalm
,
seem
to
say
some
straitning
was
on
him
.
1.
He
complaines
of
his
soul
cleaving
to
the
dust
,
of
his
soul
dropping
away
for
heaviness
.
2.
He
frequently
seeks
from
God
teaching
,
quickening
,
enlightning
;
which
saith
that
some
deadness
,
darkness
,
and
narrowness
of
heart
was
on
.
David
was
Ps.
119.
and
a
believer
may
be
under
some
straitning
.
He
who
is
nearest
heaven
,
and
is
(
as
it
were
)
all
prayer
,
misses
many
things
.
Psal.
119.
11.
Thy
word
have
I
hid
in
mine
heart
,
that
I
may
not
sin
against
thee
.
He
must
then
be
well
instructed
,
when
the
word
is
hid
in
his
heart
;
yet
saith
he
v.
12.
Teach
me
thy
statutes
.
v.
14.
I
have
rejoyced
in
the
way
of
thy
testimonies
,
as
much
as
in
all
riches
.
24.
Thy
testimonies
also
are
my
delight
and
my
counsellors
.
30.
I
have
chosen
the
way
of
truth
;
thy
judgments
have
I
laid
before
me
.
31.
I
have
stuck
unto
thy
testimonies
.
What
wants
David
then
that
a
glorified
and
perfected
man
hath
?
yes
,
he
wants
more
enlargedness
of
heart
,
v.
32.
he
wants
more
of
Gods
teaching
,
v.
33.
Teach
me
,
O
Lord
,
the
way
of
thy
statues
.
He
wants
a
bowed
heart
to
the
Law
,
36.
Incline
my
heart
unto
thy
testimonies
.
He
wants
more
life
and
spiritual
vigorousnesse
,
37.
Quicken
thou
me
in
thy
way
.
Begging
and
suiting
supposeth
need
and
want
,
at
least
a
want
of
the
degrees
of
grace
.
How
sweet
is
it
to
be
rich
in
missing
and
feeling
of
wants
!
and
that
is
the
dangerous
state
of
Laodicea
,
Rev.
3.
17.
I
am
rich
,
and
encreased
with
goods
,
and
have
need
of
nothing
.
2.
A
true
and
a
false
missing
.
Where
there
is
much
sinful
complaining
,
and
onely
complaining
,
there
is
lesse
praying
and
praising
.
Satan
can
make
use
of
bastard
sense
of
unworthiness
,
and
counterfeit
letters
from
the
Law
to
lay
a
man
in
prison
,
and
weaken
praying
.
David
doth
not
so
complain
,
but
he
misses
,
and
also
is
rich
in
praying
and
praising
.
To
the
second
.
What
straitning
is
,
and
whence
it
is
.
Straitning
is
a
sort
of
narrowness
and
scarcity
of
heartiness
in
the
ways
of
God
.
It
comes
sometime
from
hainous
sins
;
the
runaway
child
blushes
,
and
is
straitned
to
speak
to
his
father
.
Adultery
and
bloodshed
brings
on
David
sealed
lips
and
a
closed
heart
in
praising
,
Psal.
51.
15.
while
God
enlarge
both
.
Lord
may
I
have
leave
to
pray
,
to
believe
,
to
apply
the
promises
,
Psal.
51.
12.
Psal.
119.
45.
I
will
walk
at
liberty
;
for
I
seek
thy
precepts
.
Then
casting
aside
the
precepts
brings
straitning
,
restraint
,
and
bands
on
the
Christian
in
his
walk
,
and
in
praying
,
praising
,
hearing
,
loving
,
running
in
the
way
of
Gods
precepts
.
A
fettered
man
can
act
little
;
hence
drought
of
soul
,
and
the
rain
of
influences
are
withholden
.
2.
Heaviness
of
desertion
brings
on
straitning
,
Psal.
77.
4.
Thou
holdest
mine
eyes
waking
,
I
am
so
troubled
that
I
cannot
speak
.
Possibly
from
this
Hezekiah
is
locked
up
in
chattering
like
a
crane
in
stead
of
praying
.
3.
Divers
sorts
of
straitnings
.
Satan
may
have
leave
as
a
faingied
Pursevant
to
imprison
where
he
hath
no
Law
.
What
hast
thou
to
doe
to
pray
?
Is
not
Joshua
ragged
,
and
cloathed
with
filthy
garments
?
And
Satan
stands
before
the
Angel
at
his
right
hand
to
resist
him
in
praying
for
Jerusalem
;
for
he
is
not
worthy
to
pray
for
himself
.
But
the
Lord
that
hath
chosen
Jerusalem
rebukes
him
,
Zech.
3.
1
,
2
,
3
,
4.
4.
There
is
a
narrowness
that
comes
from
ignorance
,
until
God
give
spiritual
wisedome
and
largeness
of
heart
,
see
1
Kings
4.
29.
when
we
mistake
God
,
and
unbelief
represents
God
as
a
lyon
or
a
bear
,
Lam.
3.
10.
Isa.
38.
13
,
and
Christ
is
represented
as
a
terrifying
Spirit
,
not
as
Christ
,
Matth.
14.
26.
Luke
4.
37.
How
can
the
poor
man
pray
to
a
lyon
,
or
a
terrifying
spirit
?
What
weak
influences
are
there
in
speaking
to
God
covered
with
a
cloud
of
anger
.
5.
The
Lord
out
of
the
depth
of
holy
soveraignty
withdrawes
the
breathings
of
the
Spirit
,
and
straitens
the
man
,
that
he
cannot
speak
with
lively
liberty
,
that
he
may
depend
upon
the
free
out-goings
of
the
Spirit
:
He
who
waters
the
garden
,
waters
every
plant
of
the
garden
every
moment
,
Isa.
2.
7.
and
when
he
waters
not
,
there
is
a
drying
up
.
6.
Neglect
of
praying
and
fetching
enlargement
from
the
fountain
may
straiten
,
as
appears
from
Pauls
suiting
of
the
prayers
of
the
Lords
people
,
that
God
would
grant
him
a
door
of
utterance
with
holy
liberty
to
preach
the
mystery
of
the
Gospel
,
Eph.
6.
19.
Col.
4.
3.
For
much
of
the
anointing
there
is
in
the
man
Christ
,
that
draws
wondering
at
the
gracious
word
spoken
by
Christ
,
Luke
4.
18
,
22.
See
also
the
Churches
prayer
,
Acts
4.
29.
For
it
is
a
grant
of
grace
to
speak
with
enlargement
.
7.
If
fear
and
dismayment
be
on
the
heart
,
Jer.
1.
17.
and
Ezekiel
may
not
speak
at
all
,
Ezek.
2.
6.
Self
must
be
denied
,
and
shamefastness
before
Kings
,
Psal.
119.
46.
see
Psal.
39.
1
,
2.
laid
aside
.
Q.
Rules
to
be
free
of
straitning
and
to
get
enlargement
of
spirit
.
What
then
shall
be
done
to
be
free
of
the
indisposition
of
straitning
,
and
so
to
get
influences
of
enlargement
of
heart
?
Answ.
1.
Get
and
entertain
large
apprehension
of
God
.
Who
is
a
rock
save
our
God
?
Psal.
18.
30
,
31.
Be
principled
in
the
broad
apprehensions
of
Christ
,
he
is
altogether
lovely
,
all
loves
.
Cant.
5.
16.
A
touch
of
him
can
save
.
2.
Rid
marches
betwixt
the
Law
and
grace
:
some
renewed
ones
must
have
their
by
past
life
and
the
strict
law
reconciled
;
otherwise
they
but
walk
in
the
flesh
,
and
so
live
(
as
they
imagine
)
in
Law
bondage
,
and
are
sick
of
the
old
diseases
,
and
so
weaken
their
faith
.
Hence
straitning
.
Thou
art
under
the
Law
,
and
having
made
a
bargain
with
the
Law
to
keep
it
,
thou
art
in
the
flesh
,
thou
canst
not
speak
to
a
strange
King
in
another
land
,
a
King
of
grace
,
since
thou
hast
fled
back
again
to
the
old
prison
;
and
if
thou
speak
,
it
is
with
much
straitning
and
doubting
;
thou
art
the
Lawes
man
,
and
not
Christs
.
3.
Keep
near
communion
with
God
;
keep
the
vessel
free
of
leaking
,
and
of
under
water
;
sin
weakens
faith
,
and
saddens
the
spirit
;
and
where
the
Spirit
of
the
Lord
is
there
is
liberty
,
2
Cor.
3.
4.
Improve
much
faith
.
Frequent
believing
shall
come
up
to
full
assurance
,
and
that
makes
strong
and
bold
knocking
:
for
a
Son
who
hath
right
to
come
where
his
own
flesh
is
within
the
vail
,
is
vigorous
;
the
servants
knock
is
weak
;
unbelief
knocks
faintly
.
Yet
mistake
not
heaviness
,
as
if
it
were
unbelief
;
Christ
had
much
heaviness
,
even
to
death
,
Every
heaviness
is
not
weakness
of
faith
.
in
his
suffering
,
but
no
weaknesse
of
faith
.
But
Matth.
26.
these
,
O
my
Father
,
O
my
Father
;
as
that
also
,
my
God
,
my
God
,
speak
strong
faith
,
much
enlargement
in
his
heaviest
case
.
These
four
being
observed
,
influences
are
near
.
5.
Grow
in
sonly
love
,
as
a
child
to
cry
Abba
Father
,
a
word
of
a
child
learning
to
speak
,
Rom.
8.
26.
6.
Get
and
cherish
the
inward
witnessing
of
the
Spirit
,
Rom.
8.
16
,
17.
and
the
confirmed
assurance
of
justification
by
faith
:
hence
access
and
boldness
,
Rom.
5.
1
,
2
,
3
,
4.
Eph.
3.
16
,
17
,
18
,
19.
The
third
question
,
How
far
we
may
undertake
obedience
upon
supposal
of
grace
.
How
far
David
,
or
a
child
of
God
,
may
undertake
to
run
,
upon
the
supposal
of
an
enlarged
heart
?
Hence
these
.
Assert
.
1.
There
is
an
undertaking
,
as
if
the
child
of
God
had
influences
at
his
hand
.
Of
this
nature
in
Scripture
,
Psal.
51.
10.
Create
in
me
a
clean
heart
.
11.
Cast
me
not
away
from
thy
presence
.
12.
Restore
unto
me
the
joy
of
thy
salvation
,
and
uphold
me
with
thy
free
Spirit
.
13.
Then
will
I
teach
sinners
thy
ways
.
So
v.
15.
O
Lord
open
thou
my
lips
,
and
my
mouth
shall
shew
forth
thy
praise
.
Psal.
119.
27.
Make
me
to
understand
the
way
of
thy
precepts
,
so
shall
I
talk
of
thy
wondrous
works
.
88.
Quicken
me
after
thy
loving
kindness
,
so
shall
I
keep
the
testimonies
of
thy
mouth
.
In
which
he
lays
it
for
a
ground
,
How
dispositions
necessarily
fetch
influences
.
if
God
graciously
give
a
new
heart
,
he
will
graciously
give
influences
of
grace
to
teach
sinners
.
If
the
Lord
of
free
grace
open
the
lips
,
he
will
also
give
influences
to
make
him
shew
forth
the
praises
of
God
;
not
that
dispositions
of
grace
doe
necessarily
determine
us
to
gracious
acts
,
or
can
determine
the
Lord
to
bestow
influences
of
grace
,
but
the
Lords
free
promise
determines
him
.
Where
he
opens
one
door
,
he
opens
a
second
,
and
then
a
third
,
until
his
child
be
in
his
bosome
:
when
he
gives
one
grace
,
he
gives
another
;
yea
because
he
gives
grace
,
he
layes
holy
bands
on
himself
to
give
more
grace
;
the
Lord
of
grace
chooses
some
to
savation
,
and
gives
them
to
his
son
;
and
because
he
chooses
them
,
he
gives
his
Son
to
death
for
them
;
and
because
the
Lord
redeems
them
by
his
Son
,
therefore
he
gives
to
them
strong
faith
;
and
because
he
gives
to
them
saving
faith
,
therefore
he
gives
to
them
perseverance
and
glory
,
and
so
gives
influences
of
graces
in
a
golden
link
and
chain
,
Rom.
8.
29
,
30.
2
Thess.
2.
13.
Acts
13.
48.
Eph.
1.
4
,
5.
1
Pet.
1.
2
,
3.
Assert
.
2.
A
believer
under
the
sense
of
mercy
and
deliverance
,
is
to
engage
his
soul
to
praise
.
David
delivered
in
the
cave
,
Psal.
58.
7.
I
will
sing
and
praise
.
Psal.
30.
Thou
hast
turned
from
me
my
mourning
into
dancing
.
v.
12.
O
Lord
my
God
,
I
will
give
thanks
to
thee
for
ever
.
Psal.
116.
8.
Thou
hast
delivered
my
soul
from
death
.
9.
I
will
walk
before
the
Lord
in
the
land
of
the
living
,
out
of
the
sense
of
the
Lords
goodness
to
all
.
Psa.
104.
33.
I
shall
sing
unto
the
Lord
in
my
lives
,
or
as
long
as
I
live
.
Psal.
63.
3.
Because
thy
loving
kindness
is
better
then
life
,
my
lips
shall
praise
thee
,
thus
will
I
bless
thee
while
I
live
.
Heb.
in
my
lives
.
Assert
.
We
have
not
assurance
to
be
delivered
from
sin
hic
&
nunc
.
3.
The
man
Christ
may
absolutely
undertake
,
Psal.
22.
22.
I
will
declare
thy
name
unto
thy
brethren
,
I
will
praise
thee
in
the
midst
of
the
congregation
.
For
he
knows
perfectly
,
he
neither
can
sin
,
or
come
short
of
his
vow
;
nor
can
the
Lord
withdraw
influences
of
grace
from
the
man
Christ
;
but
Peter
had
no
assurance
that
under
that
particular
temptation
the
Lord
should
not
forsake
him
.
The
general
,
all
the
renewed
have
,
that
the
Lord
will
not
suffer
his
own
to
be
tempted
above
their
strength
:
Peter
was
obliged
to
watch
and
pray
under
all
the
particular
temptations
that
could
occur
,
and
especially
under
the
trial
of
his
suffering
Saviour
,
of
which
he
was
fore-warned
by
the
mouth
of
Christ
,
from
that
Prophecie
Zech.
13.
7.
I
will
smite
the
shepherd
,
and
the
sheep
of
the
flock
shall
be
scattered
.
Obj.
How
we
are
to
rely
on
God
for
influences
.
The
faith
of
believers
is
to
rely
upon
the
promised
help
of
Christ
in
every
temptation
.
Then
may
the
believer
pray
to
be
delivered
,
not
in
the
general
,
but
in
every
particular
not
to
be
tempted
above
his
strength
.
Answ.
The
promise
of
preserving
the
elect
,
and
of
giving
promised
perseverance
Isa.
54.
10.
Jer.
31.
25.
&
32.
40.
to
them
now
converted
is
absolute
,
that
the
Lord
will
put
his
fear
in
their
hearts
that
they
shall
never
depart
from
him
.
2.
That
his
grace
shall
fortifie
them
against
attrocious
sins
committed
with
the
full
strength
of
consent
and
inconsistent
with
the
seed
of
God
,
and
the
inbiding
of
that
seed
in
them
with
the
holy
anointing
,
1
Joh.
2.
20
,
27.
c.
3.
v.
9.
But
there
is
not
any
promise
in
the
New
Covenant
that
David
and
Peter
shall
be
delivered
from
particular
sins
,
hic
&
nunc
,
such
as
may
consist
with
the
habit
of
grace
and
the
seed
of
God
.
There
faith
is
to
relie
upon
God
and
his
grace
that
he
shall
not
lead
them
into
temptation
,
hic
&
nunc
,
in
such
particular
sins
,
not
absolutely
,
but
conditionally
;
so
the
Lord
in
his
wisedom
and
holy
soveraignty
shall
judge
it
fit
for
their
humiliation
and
the
promoting
of
the
work
of
their
salvation
,
and
especially
for
the
glory
of
holy
Soveraignty
:
they
are
to
believe
that
the
Lord
shall
absolutely
confer
upon
them
fundamental
,
and
amply
necessary
influences
of
grace
,
but
not
that
he
shall
bestow
on
them
absolutely
non-fundamental
influences
.
Assert
.
4.
It
s
not
lawful
to
engage
to
run
the
ways
of
the
Lords
commandments
,
leaning
to
the
habit
of
grace
,
and
the
stock
within
the
Believer
;
Peter
relied
on
this
,
I
am
ready
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
nothing
habitual
grace
and
faith
)
to
go
with
thee
to
prison
and
to
death
,
Luke
22.
33.
and
John
13.
37.
Peter
is
angry
because
Christ
lesseneth
his
stock
and
habit
of
grace
and
strength
of
faith
;
Lord
,
why
can
I
not
follow
thee
now
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
This
habit
of
grace
is
not
Christ
,
neither
the
Spirit
;
and
therefore
the
enlarging
of
the
heart
,
upon
the
supposal
whereof
David
engageth
to
run
the
way
of
the
Lords
commandments
,
What
enlarging
of
heart
David
speaks
of
Psal.
119.
32.
is
not
the
only
habitual
enlarging
of
the
heart
,
but
he
supposeth
also
that
the
Lord
must
add
his
actual
breathings
and
influences
of
grace
,
else
he
cannot
run
nor
move
at
all
in
the
way
of
God
,
John
15.
5.
1.
Cor.
12.
2.
2
Cor.
3.
3.
Assert
.
5.
Far
less
can
we
engage
to
run
the
way
of
the
Lord
upon
our
own
strength
.
For
1.
The
Apostle
James
rebukes
such
as
say
they
shall
go
to
such
a
City
and
buy
and
sell
,
We
cannot
engage
in
our
strength
or
habitual
grace
,
to
run
in
the
ways
of
the
Lord
.
and
say
not
if
God
will
,
James
4.
10
,
11.
far
less
can
we
engage
to
spiritual
duties
on
our
own
strength
.
2.
This
is
carnal
presumption
for
men
to
lay
wagers
on
their
own
strength
,
and
to
say
with
Peter
and
the
Disciples
,
they
'l
do
wonders
.
3.
Men
believe
not
the
wickedness
of
their
own
hearts
,
nor
see
they
to
the
bottome
of
soveraignty
,
the
depth
of
sin
original
.
4.
It
s
contrary
to
godly
watchfulness
,
and
an
hardning
of
the
heart
;
as
Prov.
28.
14.
Blessed
is
the
man
who
fears
always
,
but
he
that
hardeneth
his
heart
shall
fall
into
mischiefe
.
5.
It
s
atheism
to
suppose
that
influences
of
saving
grace
are
as
due
and
connatural
to
men
now
fallen
in
sin
as
influences
natural
are
some
way
due
to
the
falling
of
rain
,
the
rising
and
going
down
of
the
Sun
,
the
growing
of
trees
,
the
ebbing
and
flowing
of
the
sea
,
and
that
we
have
dominion
of
free-will
over
the
saving
breathings
of
the
holy
Ghost
.
Whereas
6.
The
Gospel
bids
us
pray
,
and
by
faith
rely
on
the
Lord
for
influences
of
grace
,
and
give
the
glory
and
praise
of
the
breathings
of
the
Spirit
to
God
.
7.
It
s
against
that
humble
self-denial
,
and
godly
trembling
,
and
humble
despairing
of
our
own
strength
that
should
be
in
us
in
our
undertakings
of
obedience
.
So
an
huge
deal
of
pride
;
2.
want
of
mortification
to
self
must
be
lurking
in
our
undertakings
.
Assert
.
6.
It
s
not
lawful
to
blame
the
Lord
for
our
sinful
omissions
,
Isa.
63.
17.
O
Lord
,
why
hast
thou
made
us
to
erre
,
&c.
opened
.
for
that
is
to
father
our
sin
upon
the
holy
Lord
;
nor
is
that
Isa.
63.
17.
O
Lord
,
why
hast
thou
made
us
to
erre
from
thy
ways
,
and
hardened
our
hearts
from
thy
fear
?
a
complaining
against
God
.
It
s
1.
a
tacit
complaining
of
themselves
,
that
they
are
grosse
matter
,
and
the
dunghil
on
which
the
Sun
with
his
beams
stirs
up
a
stinking
smell
,
which
is
not
the
Suns
fault
.
2.
As
Gods
active
hardning
of
us
is
a
punishment
of
sin
,
the
Church
may
lawfully
complain
of
it
to
God
,
and
deprecate
that
and
all
the
like
sad
evils
of
punishment
;
yet
it
shall
never
follow
that
God
is
the
author
or
the
cause
of
the
sins
of
our
being
passively
hardned
of
God
,
or
of
active
hardening
of
our selves
.
3.
It
s
a
prayer
for
softning
and
grace
not
to
erre
,
return
for
thy
servants
sake
.
v.
16.
thou
,
O
Lord
,
art
our
Father
,
our
Redeemer
,
thy
Name
is
from
everlasting
.
2.
None
of
the
Saints
yielding
to
temptations
do
blame
the
Lords
withdrawing
,
but
blame
themselves
and
clear
the
Lord
.
Psalm
51.
Against
thee
,
thee
only
have
I
sinned
;
thou
hast
taught
me
wisedom
in
the
inward
parts
:
here
is
a
clearing
of
the
Lord
.
Isa.
64.
6.
We
are
all
as
an
unclean
thing
;
v.
4.
since
the
beginning
of
the
world
—
men
have
not
perceived
a
God
beside
thee
,
5
,
8.
So
Lam.
3.
34.
Assert
.
7.
A
Believer
may
undertake
in
the
strength
of
God
,
Psalm
.
119.
33.
Cant.
14.
Draw
me
,
we
will
run
.
Grace
and
the
Spirit
in
his
sweet
breathings
being
undertakers
,
one
may
undertake
for
a
journey
,
when
Christ
engages
for
such
a
chariot
,
the
midst
whereof
is
paved
with
love
.
O
be
humble
,
and
lay
not
great
wagers
upon
self
;
ye
know
not
sin
original
as
a
sin
,
but
ye
know
it
as
a
meer
punishment
.
What
?
we
are
sinners
by
nature
,
and
we
can
do
no
otherwise
;
Pharaoh
and
Judas
knew
it
so
.
CHAP.
VIII
.
Q.
4.
Is
there
no
running
except
God
enlarge
the
heart
?
what
then
can
we
do
?
ASsert
.
1.
Without
some
enlargement
of
heart
there
is
no
running
;
the
negative
is
true
,
none
come
to
Christ
except
such
as
the
father
draws
,
John
6.
44.
John
15.
5.
and
the
affirmative
is
true
,
all
that
are
drawn
,
and
have
heard
and
learned
of
the
Father
,
do
run
and
come
apace
,
Cant.
1.
4.
John
6.
44.
There
is
a
spiritual
riches
in
heavenly
and
spiritual
suppositions
.
O
for
more
of
Christ
to
ern
his
praises
with
a
shout
which
might
waken
Angels
and
Men
,
all
men
in
this
side
and
in
the
other
side
of
the
Sun
,
and
that
all
creatures
might
hear
and
put
to
their
seal
,
and
cry
Amen
to
the
Psalm
.
Assert
.
2.
The
use
we
are
to
make
of
our
sinful
weakness
is
not
to
sit
still
:
he
loves
death
who
says
,
I
cannot
heal
my self
;
What
use
we
are
to
make
of
our
inability
to
run
except
God
enlarge
the
heart
.
art
and
skill
must
only
do
it
,
therefore
I
le
seek
to
no
Physitian
;
if
the
Lord
will
not
do
it
,
let
me
die
.
The
husbandman
were
mad
who
would
say
,
my
plowing
,
sowing
,
early
rising
,
and
late
labouring
can
never
make
the
corn
to
grow
except
God
give
the
increase
,
therefore
I
le
fold
my
hands
and
take
the
other
sleep
:
and
if
another
say
,
God
only
creates
the
wind
,
therefore
I
le
never
set
my
foot
in
a
ship
;
so
is
it
here
,
what
can
the
dead
and
the
sick
sinner
do
if
the
Physitian
Christ
will
neither
quicken
nor
cure
?
his
influences
of
life
are
above
my
reach
,
therefore
I
le
never
make
out
to
Christ
,
nor
ask
for
the
Gospel
;
if
Christ
will
not
heal
us
we
must
pine
away
in
our
sins
;
how
then
shall
we
live
?
this
is
to
tempt
Christ
,
and
to
bring
him
under
a
new
miraculous
way
to
heal
and
save
the
sinner
in
his
dream
,
without
hearing
the
Gospel
;
which
is
,
that
God
should
bring
bread
and
cloathing
to
the
sleeping
mans
bed-side
.
The
contrary
is
Phil.
2.
13.
work
because
he
works
.
Cant.
1.
Draw
,
and
we
will
run
;
the
Spouse
saith
not
,
Lord
,
draw
that
we
may
sleep
.
2.
Our
impotency
leads
us
to
turn
sinful
wickedness
in
mournful
confession
and
godly
complaining
,
as
the
Saints
do
Psalm
51.
5.
Jer.
14.
4.
Isa.
64.
8
,
9.
Dan.
9.
5
,
6
,
11.
Psalm
116.
6
,
7.
3.
How
men
naturally
complain
of
sin
original
.
Cain
,
Pharaoh
,
Saul
,
Magus
,
never
complain
of
themselves
:
Heathens
complain
of
sin
original
,
not
as
mans
sin
,
but
as
Socinians
and
Pelagians
complain
of
it
,
as
mans
misery
,
and
the
Lords
fault
and
sin
(
with
reverence
to
his
holiness
)
in
that
God
and
the
step-mother
nature
have
dealt
worse
with
man
in
bringing
him
into
the
world
naked
,
weeping
,
weak
,
sick
,
dying
,
then
with
bulls
,
that
are
born
with
thick
skins
,
and
have
horns
to
defend
them
:
It
s
a
shameful
accusing
of
God
to
deny
original
sin
to
be
a
transgression
of
the
Law
,
such
as
deserveth
death
eternal
.
Ah
,
our
pride
,
who
dare
bark
against
God
when
we
should
weep
over
our
own
wolfish
and
beastly
nature
.
Assert
.
3.
We
do
not
so
much
in
the
use
of
means
as
our
lameness
doth
permit
.
We
do
not
so
much
as
by
strength
of
nature
we
may
do
,
and
we
add
to
our
own
lameness
,
and
unjustly
complain
of
God
for
our
sinful
impotency
.
The
Lord
hath
drawn
a
bill
in
the
conscience
,
that
the
blind
will
not
so
much
as
open
their
eye-lids
;
we
may
be
a
law
to
our selves
,
Rom.
1.
14
,
15.
we
know
God
(
by
nature
)
and
glorifie
him
not
as
God
,
Rom.
1.
2.
15.
we
may
go
many
miles
farther
toward
God
by
Natures
light
,
but
we
sit
still
.
2.
Yea
,
we
blow
out
the
candle
;
and
here
the
criple
and
lame
man
breaks
his
own
legs
and
arms
the
second
time
,
and
complains
of
the
Physitian
Christ
that
he
will
not
heal
him
against
his
will
:
he
who
adds
to
his
sickness
a
poyson
drink
,
cannot
father
his
death
upon
the
Physitian
.
Ah
,
we
stir
not
broken
legs
and
arms
upon
and
towards
the
Physitian
Christ
.
3.
The
criple
may
move
and
creep
toward
the
Physitian
.
The
motion
of
such
as
stepped
in
the
pool
immediately
after
the
Angel
troubled
the
water
,
John
5.
was
not
a
motion
of
perfect
nature
,
nor
a
perfect
motion
,
but
yet
a
means
of
health
it
was
;
Christ
rejects
not
criple
and
sickly
motions
in
using
means
towards
himself
.
Assert
.
4.
The
motions
of
the
Spirit
(
to
come
to
the
renewed
mans
case
)
serve
as
legs
to
bear
the
criple-man
,
but
not
as
eyes
;
for
Psalm
119.
105.
Thy
word
is
a
lamp
to
my
feet
,
and
light
to
my
path
.
Yea
,
a
doubt
it
is
if
the
motions
of
the
Spirit
,
The
Spirit
as
the
Spirit
lays
no
obligation
on
us
,
but
to
move
in
Scriptural
duties
.
as
the
Spirit
without
the
word
,
lay
an
obligation
on
us
to
follow
these
motions
,
except
when
the
Spirit
speaks
to
Paul
and
Barnabas
to
go
to
Macedonia
,
not
to
Bythinia
;
and
then
the
word
of
the
Spirit
becomes
formally
the
word
of
the
Lord
,
as
the
word
of
Christ
from
his
mouth
is
the
word
of
God
:
but
heed
is
to
be
taken
in
a
special
manner
,
when
the
bastard
spirit
speaks
to
Becold
,
to
Hichol
,
and
such
wizards
;
for
God
speaks
like
God
,
and
his
own
know
his
voice
,
and
the
children
of
the
Divel
know
also
their
fathers
voice
;
learn
to
go
as
far
as
you
can
in
the
way
to
Christ
.
1.
No
violence
but
from
your
own
heart
stands
in
your
way
;
No
violence
but
from
our selves
hinders
us
to
believe
.
the
birth
helps
it self
in
the
womb
to
come
out
,
work
with
the
tide
or
against
it
;
he
who
rowes
with
oars
in
a
manner
helps
the
wind
;
they
desire
not
to
sail
who
will
not
stir
a
foot
to
the
ship
.
2.
Hearing
in
Lydia
,
and
the
Gaoler
reading
,
in
the
Eunuch
diligent
taking
heed
to
the
word
of
the
Gospel
preached
by
Phillip
in
the
Samaritans
,
God
loves
using
of
external
meanes
pro
tanto
.
the
woman
of
Samaria
conferring
with
Christ
,
have
in
them
,
though
they
come
not
up
to
the
nature
of
a
perfect
duty
,
somewhat
of
the
ordinance
of
Christ
,
and
Christ
loves
to
be
in
his
own
ordinances
pro
tanto
;
How
farre
we
may
act
to
fetch
the
wind
,
and
to
get
influences
.
its
true
,
the
unrenewed
man
cannot
use
the
means
formally
as
they
are
referred
to
Christ
,
and
for
Christ
,
until
his
will
and
intention
be
renewed
,
yet
he
is
in
the
way
to
Christ
,
and
materially
he
comes
to
Christ
;
nor
is
walking
to
the
ship
on
dry
land
an
act
of
sailing
;
nor
the
sick
mans
journeying
to
the
Physitian
,
or
his
simple
receiving
of
medicine
,
an
act
of
healing
;
its
good
to
come
to
the
work-house
of
the
spirit
,
the
preached
Gospel
,
and
to
lie
under
the
breathing
of
the
Lord
when
the
word
is
spoken
;
lend
the
letter
of
the
Gospel
,
lodging
in
the
outer
house
,
the
ear
and
literal
understanding
;
go
in
to
the
Potters
house
,
and
stand
beside
the
furnace
,
and
behold
what
work
the
Lord
hath
.
3.
Upon
the
wheels
towards
others
,
and
how
many
he
meets
with
in
the
way
of
his
ordinances
&
frames
the
new
creature
in
them
,
&
makes
a
real
change
in
them
,
that
you
wonder
at
them
,
knowing
thy
were
blind
,
and
now
they
see
.
2.
As
for
renewed
ones
these
cases
are
considerable
,
1.
When
the
letter
of
the
Law
is
granted
,
there
is
something
,
and
a
great
something
wanting
,
Psal.
119.
29.
remove
from
me
the
way
of
lying
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
be
grace
over
thy
Law
to
me
;
which
is
first
a
suit
that
deeper
and
deeper
spiritual
impressions
of
God
in
the
Law
may
be
engraven
on
him
,
till
he
be
filled
with
all
the
fulness
of
God
;
and
influences
may
amount
to
a
strong
habit
,
following
of
hearing
,
reading
,
conferring
,
meditating
,
with
much
praying
for
spiritual
teaching
from
him
(
as
all
along
through
Psal.
119.
)
would
make
us
rich
in
influences
.
2.
The
natural
man
never
misses
life
and
quickning
influences
in
the
word
,
the
spiritual
doth
,
Psalm
119.
50.
This
is
my
comfort
in
mine
affliction
,
for
thy
word
hath
quickned
me
.
It
s
not
a
bad
property
of
the
earth
to
gape
and
thirst
for
rain
,
there
is
no
such
gaping
and
thirsting
in
the
rock
;
the
stone
is
never
parched
for
want
of
rain
;
but
this
parchedness
is
a
neerest
disposition
for
influences
of
sope
and
moisture
from
the
clouds
,
and
though
the
thirsty
man
pray
not
,
yet
thirst
it self
calls
for
watering
influences
;
as
the
Lord
disappoints
not
nature
,
so
uses
he
not
to
frustrate
gracious
thirst
of
suitable
influences
of
grace
,
and
these
are
put
together
,
and
both
are
satisfied
Psalm
145.
15
,
16
,
19.
So
his
way
,
Matth.
5.
6.
Luke
1.
53.
if
thirsts
for
life
,
and
not
for
the
bare
condemning
letter
.
3.
There
is
something
which
we
call
fetching
of
the
wind
,
and
casting
of
a
board
again
to
wind
to
the
right
harbour
,
and
it
is
a
sort
of
courting
the
wind
,
and
that
is
the
case
of
the
soul
that
would
live
upon
influences
,
its
fit
to
pant
and
gape
,
and
carefully
wait
on
for
the
holy
breathings
of
the
Lord
;
could
we
wait
in
the
way
that
the
Spirit
uses
to
come
,
and
attend
him
in
ordinances
,
he
must
come
that
way
,
as
Zacheus
cast
himself
in
that
way
of
Christ
;
providence
places
two
blind
beggars
in
Christs
way
,
&
the
Lord
thereby
bestows
the
Son
of
Davids
mercy
on
them
;
and
providence
placed
the
woman
of
Samaria
at
the
well
of
Jacob
,
and
Christ
must
needs
go
thorow
Samaria
,
and
her
way
,
she
looked
for
water
from
Jacobs
well
,
and
looked
not
for
the
Messiah
;
yet
she
meets
with
him
,
and
feels
his
influences
before
she
goes
hence
:
but
we
are
with
ordinances
to
lie
at
the
tide
,
and
wait
for
,
and
seek
the
flowings
of
the
Spirit
;
in
one
and
the
same
work
the
sounding
of
the
word
and
the
breathing
of
the
Spirit
may
be
attended
,
Psalm
130.
5.
I
wait
for
the
Lord
,
my
soul
doth
wait
.
Whether
in
his
real
helping
and
hearing
,
my
crying
out
of
the
deeps
,
or
on
his
saving
actings
upon
the
dead
heart
,
and
in
his
word
do
I
hope
:
there
may
be
a
casting
of
the
goods
in
the
sea
to
help
the
ship
to
land
:
there
is
failing
of
the
eyes
in
waiting
for
God
,
Psalm
69.
3.
Psalm
119.
8.
My
soul
fainteth
for
thy
salvation
.
13.
I
opened
my
mouth
&
panted
,
for
I
longed
for
thy
salvation
;
I
cannot
create
breathings
.
But
the
man
in
a
pit
or
dungeon
,
though
he
can
make
no
help
to
himself
,
yet
he
can
cry
and
make
use
of
arms
and
legs
when
a
rope
is
cast
down
to
him
.
4.
Blowing
of
the
bellows
adds
nothing
to
the
fire
,
yet
it
removes
the
ashes
,
it
fans
away
the
earthy
part
,
and
rarifies
it
,
and
acts
upon
the
smoke
,
and
adds
quickning
;
it
's
fit
to
blow
upon
the
habit
of
grace
and
heavenly
disposition
,
yea
,
to
blow
in
a
sanctified
way
,
in
a
gift
;
so
Paul
,
2
Tim.
1.
6.
Wherefore
I
put
thee
in
remembrance
,
to
stir
up
the
gift
of
God
which
is
in
thee
by
the
laying
on
of
my
hands
.
Erasmus
saith
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
an
elegant
metaphor
from
such
as
care
for
the
fire
,
which
is
as
it
were
buried
under
ashes
,
they
blow
with
the
bellows
,
and
revive
and
stir
up
the
fire
like
to
die
out
;
others
think
it
an
allusion
to
the
Priests
dayly
watching
to
cherish
and
keep
in
the
fire
which
the
Lord
sent
down
from
heaven
,
and
to
cast
new
fewel
to
it
.
So
is
that
1
Tim.
4.
14.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
neglect
not
the
gift
that
is
in
thee
;
let
it
not
rust
:
self-sharping
and
self-impulsion
upon
the
heart
,
and
acting
upon
the
habit
,
which
is
in
worse
case
because
it
lodges
in
a
lazy
heart
,
is
required
:
we
may
deaden
and
neglect
both
our
souls
and
the
new
habit
,
whereas
that
prayer
(
Lord
,
increase
our
faith
)
teacheth
that
we
by
diligent
acting
add
to
the
habit
,
to
the
gift
,
talent
and
dispensation
,
and
the
improving
of
these
are
forcible
means
to
draw
down
fresh
influences
of
life
:
the
Lord
of
his
grace
having
brought
himself
(
reserving
actings
of
soveraignty
and
deep
wisedom
)
under
a
sort
of
promissory
necessity
to
bestow
influences
,
and
to
give
one
talent
to
him
who
makes
five
talents
ten
;
idleness
and
sleeping
then
must
be
no
small
obstruction
to
new
quickening
influences
.
5.
As
the
husbandman
is
a
fellow-worker
in
his
way
with
industry
and
art
,
with
the
Lord
and
nature
,
to
fit
his
ridges
by
plowing
and
sowing
to
receive
influences
of
dew
and
rain
,
and
impression
from
heaven
;
and
he
works
with
God
and
nature
,
who
labours
the
vineyard
,
purges
out
brambles
,
briars
,
stones
,
prunes
the
young
vine-trees
,
that
they
may
receive
influences
from
Sunne
,
Moon
,
Heavens
,
and
Clouds
.
Yet
no
husbandman
,
no
vinedresser
,
can
be
Lord
of
the
influences
of
heaven
:
so
hath
the
Lord
commanded
us
to
plow
up
the
fallow-ground
of
our
hearts
,
and
not
to
sow
among
thorns
;
to
lie
under
the
husbandry
of
Ministers
sent
of
God
;
to
frequent
ordinances
;
to
yield
up
our
hearts
by
willing
consent
to
be
acted
on
by
God
;
to
resign
them
,
and
put
the
heart
out
of
our
possession
,
and
yield
to
that
suit
,
My
son
give
me
thy
heart
;
else
we
mock
God
in
suiting
from
him
enlargedness
of
heart
,
in
a
sort
of
compromising
that
we
shall
run
,
if
he
shall
draw
and
enlarge
:
But
we
keep
fast
possession
of
our
own
hearts
,
and
doe
not
resign
them
to
God
.
Hence
a
word
of
wakening
to
cry
to
harp
and
psaltery
,
to
our
gift
,
and
to
our
tongue
,
and
to
our
sleepy
hearts
,
Psal.
57.
8.
is
requisite
;
as
also
2.
that
we
chide
with
our
unbelieving
soules
,
Psal.
42.
5
,
11.
and
command
the
renewed
part
to
act
upon
the
heart
,
to
accuse
,
and
convince
,
and
rebuke
the
heart
,
1
Sam.
24.
5.
1
John
3.
20.
6.
The
soul
can
be
in
no
such
dead
case
,
but
it
's
capable
of
an
Evangelick
command
.
Sardis
hath
a
name
;
they
are
living
and
yet
are
dead
:
then
is
it
useless
to
speak
to
Sardis
now
dead
?
no
:
Rev.
3.
2.
Strengthen
that
which
remaines
.
There
fly
sparkles
of
fire
from
the
red
hot
iron
of
the
smith
upon
those
about
,
whether
they
will
or
no.
From
that
charge
,
Open
to
me
my
sister
,
my
love
,
&c.
there
came
upon
her
,
whether
she
would
or
not
,
flamings
of
love
,
which
brought
influences
on
her
bowels
.
CHAP.
IX
.
The
fifth
Question
is
what
is
the
enlarging
of
heart
.
It
is
nothing
but
the
wideness
and
fulness
of
the
soul
and
powers
thereof
in
its
actings
.
Hence
these
Propositions
concerning
enlargedness
of
heart
.
Prop.
1.
WHen
the
soul
is
widened
and
stretched
out
in
its
actings
,
we
are
ready
to
say
,
I
shall
never
be
moved
,
Psal.
30.
I
shall
dwell
in
the
house
of
the
Lord
for
ever
,
Psal.
23.
6.
which
though
true
,
when
he
was
banished
from
the
Tabernacle
,
Psal.
42.
Psal.
84.
Psal.
63.
he
had
uttered
thoughts
of
his
state
.
Some
say
,
Shall
I
ever
again
be
dead
?
Shall
I
ever
again
doubt
as
a
down-casting
soul
?
no
,
I
shall
believe
and
hope
under
temptations
to
the
end
.
But
we
are
no
more
to
judge
of
our selves
by
our
present
enlargedness
,
then
we
are
to
pass
sentence
of
the
multitude
of
people
of
a
City
by
a
solemn
fair
or
great
market
,
the
town
is
not
every
day
so
peopled
:
nor
are
we
to
esteem
of
a
river
by
its
swelling
and
running
over
banks
after
a
mighty
long
continued
rain
.
2.
Nor
are
we
to
judge
of
our selves
according
to
our
ebbing
and
deadness
of
disposition
,
that
we
shall
ever
again
believe
.
Saith
the
doubting
soul
,
Shall
I
ever
again
see
the
beauty
and
glory
of
his
power
,
as
sometimes
I
did
in
the
Sanctuary
?
Psal.
63.
The
birds
reason
not
so
;
they
say
not
in
winter
,
shall
ever
the
Spring
and
the
season
of
building
our
nests
come
again
?
shall
birds
ever
have
Summer-singing
again
?
And
we
are
ready
to
make
a
weapon-shew
of
grace
when
the
heart
is
enlarged
;
I
'le
doe
wonders
:
as
if
the
man
were
the
Father
who
begat
grace
,
and
the
Lord
of
his
own
believing
;
as
some
believe
the
horses
swiftness
is
the
swiftness
of
the
rider
.
Be
humble
,
and
pull
down
the
sail
when
the
heart
is
enlarged
.
Prop.
2.
See
in
the
Text
enlargedness
of
heart
and
running
are
near
of
kindred
and
blood
.
The
disposition
and
the
gracious
acting
by
divine
influences
are
near
other
,
as
the
powder
and
flamings
,
the
dry
timber
and
the
warm
harth-stone
,
to
receive
flamings
.
There
is
a
near
disposition
in
the
Embrio
,
in
the
framed
mass
of
the
birth
,
to
receive
by
the
Creators
influences
a
living
soul
,
Psal.
38.
1
,
2
,
3
,
4.
So
in
Christ
,
Psal.
40.
the
law
in
the
heart
,
and
preaching
the
Lords
righteousness
in
the
great
congregations
are
near
other
.
2.
The
enlarged
heart
is
ripened
to
receive
influences
and
quickening
of
grave
for
running
.
The
God
of
nature
,
by
a
sort
of
necessity
,
must
give
influences
to
the
egg
so
prepared
to
be
a
living
bird
:
when
the
heart
is
boyling
and
seething
with
thoughts
of
the
King
,
the
tongue
is
the
pen
of
a
ready
writer
.
When
the
heart
is
fixed
,
Psal.
57.
7.
as
if
he
were
master
of
influences
,
he
humbly
out
of
the
abundance
of
the
heart
engageth
to
sing
and
give
praise
,
I
my self
will
awake
early
.
There
is
here
fire
,
therefore
the
Lord
shall
blow
upon
his
own
kindling
;
no
question
we
may
cast
water
on
our
own
coals
.
The
heart
of
the
two
disciples
is
burning
like
an
oven
,
while
Christ
speaks
to
them
by
the
way
,
Luke
24.
31.
yet
they
fortifie
themselves
,
and
fetch
reasons
to
strengthen
unbelief
;
so
as
they
seem
to
fetch
unbelief
,
and
unbelief
comes
not
on
them
unsent
for
,
ver.
21.
We
trusted
that
it
was
he
who
should
have
redeemed
Israel
,
we
are
beguiled
.
This
is
the
third
day
,
the
women
said
he
was
risen
again
,
but
none
saw
him
.
Strangle
not
heavenly
dispositions
,
they
shall
break
out
.
Prop.
Branches
of
enlargedness
of
heart
.
3.
For
the
branches
of
enlargedness
of
heart
;
there
is
a
fulness
of
the
holy
Ghost
,
in
the
Baptist
,
in
Steven
,
which
was
not
a
transient
disposition
,
but
a
permanent
habit
;
but
this
breaks
out
in
something
more
then
an
habit
.
The
Spirit
of
the
Lord
came
upon
Sampson
in
mighty
influences
,
when
he
broke
the
cords
,
and
carried
away
the
ports
of
the
City
.
Psal.
45.
1.
My
heart
is
inditing
a
good
matter
;
like
a
boyling
and
seething
pot
,
and
that
puts
him
to
speak
of
the
King
.
Elihu
,
Job
32.
18.
I
am
full
of
matter
,
the
spirit
within
me
constraineth
me
.
19.
Behold
,
my
belly
is
as
new
wine
which
hath
no
vent
;
it
is
ready
to
burst
like
new
bottles
.
There
was
a
heavenly
spring
,
a
new
fountain
broken
up
in
him
,
and
excellently
beyond
all
the
friends
he
pleads
for
the
Lord
his
soveraignty
.
O
what
fulness
above
measure
above
his
fellows
was
in
the
man
Christ
!
the
law
was
in
his
heart
,
and
the
fulness
of
grace
;
and
(
as
it
were
)
to
overtake
the
running
over
well
,
he
takes
whole
nights
to
prayer
;
and
for
Preaching
and
working
miracles
,
he
hath
not
leisure
to
sleep
or
eat
.
If
there
be
a
fire
in
Jeremiah's
bowels
,
what
wonder
then
prophecying
flame
out
of
his
mouth
,
and
he
confess
he
was
weary
with
forbearing
,
Jer.
20.
and
God
obtains
his
holy
end
.
The
people
are
warned
of
their
sin
,
when
Micah
saith
in
opposition
to
the
empty
Prophets
,
Micah
3.
6.
But
truly
I
am
full
of
power
by
the
spirit
of
the
Lord
,
and
of
judgment
,
and
of
might
;
and
that
fulness
fetches
influences
from
heaven
,
to
declare
unto
Jacob
his
transgression
,
and
to
Israel
his
sin
.
This
condemns
the
cold
,
indifferent
,
and
dead
actions
of
many
,
who
are
far
from
that
,
whatsoever
ye
doe
,
doe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
the
heart
or
soul
,
which
sayes
some
duties
are
soul-less
actions
,
and
actions
dead
without
heart
and
soul
.
Isaiah
would
have
us
,
Mr.
Leigh
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
active
,
eructare
,
evomere
tanquam
ebrium
.
Metaph.
depromere
,
producere
.
if
we
fast
aright
,
to
give
bread
;
and
not
that
only
,
Isa.
58.
10.
but
to
draw
out
,
or
vomit
out
(
so
the
word
)
the
soul
to
the
hungry
.
There
is
often
great
scarcity
of
the
soul
in
our
actions
,
every
acting
in
Gods
way
being
an
act
of
hypocrisie
,
and
a
dumb
and
dead
action
.
When
shall
we
lay
the
Lords
glory
to
heart
,
and
do
things
from
the
soul
?
Ah
,
prayers
without
a
soul
!
what
influences
of
grace
are
here
,
hearing
and
no
soul-hearing
?
2.
There
is
a
wideness
and
an
all-ness
in
regard
of
wisedome
.
Solomon
had
wisedome
,
and
largeness
of
heart
,
as
the
sand
that
is
on
the
Sea-shore
,
1
Kings
4.
29.
So
Paul
Col.
1.
9.
We
cease
not
to
pray
that
ye
may
be
filled
with
the
knowledge
of
his
will
in
all
wisedom
.
Eph.
1.
8.
Christ
hath
abounded
,
overflowed
to
us
,
in
all
wisedome
and
prudence
.
Col.
3.
16.
Let
the
word
of
God
dwell
in
you
,
richly
in
all
wisedome
.
Here
is
wideness
of
heart
.
2.
And
Solomon
was
but
a
shadow
,
and
the
sand
of
the
sea
,
which
none
can
number
,
a
shadow
of
a
shadow
in
comparison
of
Christ
,
Col.
2.
3.
In
whom
are
hid
all
the
treasures
of
wisedome
.
And
therefore
he
went
about
doing
good
up
and
down
,
sowing
good
deeds
to
the
world
,
Acts
10.
38.
Whom
God
anointed
with
the
holy
Ghost
and
with
power
.
Here
is
wideness
of
heart
,
and
abundance
of
influences
,
and
acting
of
good
night
and
day
.
3.
The
wisedome
of
Angels
is
large
.
Hence
that
(
wise
as
an
Angel
of
God
)
and
also
the
fulness
of
God
in
their
affections
teacheth
us
that
wideness
of
heart
is
outed
in
continual
acting
,
Influences
on
Angels
and
the
glorified
ones
.
and
so
in
multiplied
breathings
of
God
:
and
Angels
doe
not
walk
and
run
onely
,
but
fly
with
wings
,
cheerfully
to
doe
the
Lords
will
:
and
what
influences
must
be
there
,
when
each
having
six
wings
,
they
cease
not
night
nor
day
to
cry
one
to
another
,
Holy
,
holy
,
holy
,
Lord
God
of
hosts
,
Almighty
,
which
was
,
and
which
is
to
come
,
the
whole
earth
is
filled
with
his
glory
,
Rev.
48.
Isa.
6.
3.
4.
The
glorified
see
him
face
to
face
(
that
is
wideness
of
heart
)
and
they
serve
him
night
and
day
,
and
weary
not
,
Rev.
14.
2
,
3
,
4.
Rev.
7.
9.
5.
The
more
the
Prophets
and
Apostles
saw
of
God
,
the
more
the
heart
is
enlarged
to
teach
and
to
warn
every
man
,
Col.
1.
3.
There
is
an
enlargement
of
heart
in
loving
Christ
,
and
in
the
experimental
knowing
and
feeling
thereof
,
and
in
godly
fear
and
joy
,
Eph.
4.
19.
Paul
prays
that
the
Ephesians
may
comprehend
the
love
in
all
the
dimensions
of
it
,
That
ye
may
be
able
to
know
the
love
of
Christ
,
which
passeth
knowledge
,
that
ye
may
be
filled
,
not
that
it
may
be
in
you
,
but
be
filled
2.
with
fulness
,
that
is
a
wide
fill
.
3.
with
the
fulness
of
God
,
that
is
yet
wider
.
4.
with
all
the
fulness
of
God
:
and
then
follow
influences
above
the
prayers
of
the
godly
,
v.
20.
He
is
able
to
doe
exceeding
abundantly
above
all
we
ask
or
think
,
according
to
the
power
that
worketh
in
us
.
Of
the
latter
,
Isa.
60.
5.
when
the
Gentiles
shall
be
brought
in
to
the
Church
,
Thou
shalt
see
and
flow
together
,
thine
heart
shall
fear
and
be
enlarged
.
And
hence
wideness
of
heart
in
acting
,
the
Church
shall
willingly
receive
them
,
and
with
joy
also
,
and
hold
open
their
gates
night
and
day
,
v.
11.
and
influences
of
grace
and
glory
shall
so
be
rained
on
the
Church
,
that
her
Sun
shall
no
more
goe
down
,
nor
her
Moon
withdraw
it self
.
v.
20.
All
her
people
shall
be
righteous
.
21.
A
little
one
shall
become
a
thousand
,
and
a
small
one
a
strong
nation
.
Nor
shall
they
be
weary
in
running
,
Psal.
92.
14.
They
shall
still
bring
forth
fruit
in
old
age
,
they
shall
be
fat
and
flourishing
.
The
oyl
burns
,
and
the
oyl
grows
;
for
Isa.
40.
31.
They
shall
run
,
and
not
be
weary
.
A
glimmering
of
newes
come
that
Christ
is
risen
,
and
John
and
Peter
try
their
speed
,
who
shall
be
first
at
the
grave
;
and
Magdalen
outruns
both
,
and
seeks
with
teares
,
and
stayes
about
the
grave
until
she
find
her
Lord
.
The
Lord
must
be
displeased
with
our
narrowness
.
How
little
a
portion
of
him
doe
we
see
?
We
are
not
straitned
in
the
Lords
heart
,
but
in
our selves
:
He
calls
for
wider
hearts
,
Open
thy
mouth
wide
,
and
I
will
fill
it
,
Psal.
81.
10.
not
the
mouth
,
but
the
heart
:
our
narrow
heart
,
and
narrow
faith
,
is
like
the
little
hand
of
the
child
,
who
hath
not
fingers
to
hold
the
large
and
great
apple
.
2.
Many
straitned
and
dead
ones
reproved
.
The
fool
wants
a
heart
,
Hos.
7.
11.
Prov.
9.
4.
Then
must
the
fooles
of
this
world
know
little
of
an
enlarged
and
wide
heart
,
as
little
as
the
horse
or
the
mule
that
hath
not
the
understanding
of
a
man
;
nor
have
they
the
heart
of
the
new
man
.
Speak
to
the
natural
men
of
the
fatness
of
the
Lords
house
,
of
all
the
fulness
of
God
,
and
the
showers
of
influences
of
grace
,
of
the
anointing
of
all
wisedom
,
and
ye
speak
to
new
weaned
children
.
3.
Idlers
and
sleepers
,
that
run
not
in
the
way
of
Gods
commandements
,
but
are
hot
as
fire
,
and
mad
,
and
run
as
the
Galatians
in
a
wrong
way
,
are
hence
rebuked
.
Many
run
,
and
sleep
little
,
after
their
corn
,
and
wine
,
and
oyl
,
after
their
vineyards
,
honours
,
but
not
with
enlarged
hearts
in
the
Lords
way
:
They
run
to
set
up
themselves
,
and
in
place
of
Religion
set
up
all
the
wicked
religions
of
hell
.
Toleration
is
high
,
but
he
shall
be
laid
hold
on
who
prophecies
and
cries
against
the
cursed
Altar
.
4.
There
is
a
Spirit
of
deadness
on
many
professors
,
the
judgment
of
the
Church
of
Sardis
,
Rev.
3.
1
,
2.
and
hardly
can
sleepers
waken
themselves
:
we
pray
not
as
David
,
Psal.
119.
Quicken
me
,
quicken
me
.
Unrenewed
professors
are
painted
men
praying
and
hearing
,
men
risen
out
of
the
grave
,
dead
on
their
feet
,
preaching
,
praying
,
hearing
,
and
yet
dead
.
CHAP.
X.
Of
fixedness
of
heart
.
2.
Prayer
begets
an
heavenly
disposition
,
and
an
heavenly
disposition
again
begetteth
prayer
.
3.
Holy
acts
beget
holy
acts
,
and
an
heavenly
disposition
begets
an
holy
disposition
.
4.
The
Lord
so
frames
his
precepts
and
his
promises
,
as
our
actings
are
suitably
required
to
his
influences
.
5.
These
three
are
to
be
differenced
.
1.
The
spiritual
state
.
2.
The
spiritual
temper
or
constitution
.
3.
The
spiritual
condition
.
6.
The
reason
of
doubling
of
sentences
and
words
.
Psal.
57.
v.
7.
My
heart
is
fixed
,
O
God
,
my
heart
is
fixed
;
I
will
sing
and
give
praise
.
8.
Awake
up
my
glory
,
awake
psaltery
and
harp
:
I
my self
will
awake
early
.
MY
heart
is
fixed
.
Gen.
My
heart
is
prepared
,
my
heart
is
confirmed
,
established
.
The
doubling
of
the
word
,
my
heart
is
confirmed
,
noteth
the
vehemency
of
affection
.
2.
As
also
the
speaking
of
it
to
God
,
O
God
my
heart
is
fixed
,
declares
the
sincerity
of
it
.
3.
The
speaking
to
his
tongue
to
awake
it
,
his
calling
it
his
glory
,
as
Psal.
16.
9.
My
glory
rejoyceth
,
that
is
,
my
tongue
expresseth
joy
,
is
an
elegant
fiction
of
a
person
,
as
speaking
to
his
soul
,
Psal.
103.
1.
Psal.
116.
7.
Psal.
42.
11.
and
noteth
some
dulness
in
tongue
and
heart
to
praise
God
:
his
bidding
his
psaltery
and
harp
awake
,
is
also
an
elegant
prosopopeia
;
as
if
the
harp
could
sleep
and
wake
.
And
there
is
another
figure
;
the
instrument
of
musick
is
put
for
the
gift
of
musick
;
he
tacitely
prayer
God
to
waken
up
his
gift
and
his
grace
of
musick
to
praise
,
and
that
God
would
awake
himself
to
praise
,
being
under
the
sense
of
the
Lords
deliverance
of
him
,
when
he
fled
into
the
cave
for
fear
of
Saul
,
and
the
Lord
delivered
him
out
of
the
hand
of
Saul
,
and
put
Sauls
life
in
his
reverence
.
The
words
contain
1.
The
disposition
of
fixedness
of
heart
.
2.
His
vehemency
of
affection
in
doubling
the
expression
.
3.
His
speaking
of
it
prayer-wise
,
O
God
,
my
heart
is
fixed
.
His
sincerity
.
4.
What
the
disposition
wrought
in
him
,
a
fixed
resolution
to
praise
;
and
a
waking
up
of
his
gift
of
musick
,
awake
psaltery
;
and
of
himself
,
I
my self
will
awake
early
.
The
word
,
my
heart
is
fixed
,
is
rendred
by
Amsworth
,
my
heart
is
firmly
prepared
;
Diodati
,
my
heart
is
re-confirmed
,
or
re-assured
;
Calvin
in
the
French
,
my
heart
is
well
disposed
;
Geneva
,
prepared
.
Q.
How
got
David
this
heavenly
disposition
?
1.
The
occasion
was
1
Sam.
24.
as
the
title
of
the
Psalm
bears
,
Saul
with
three
thousand
men-persons
,
David
in
the
rocks
of
the
wild
goats
in
the
wilderness
of
Engedi
;
Saul
went
into
the
cave
to
cover
his
feet
,
and
David
and
his
men
remained
in
the
sides
of
the
cave
;
and
David
went
in
and
cut
the
lap
of
Sauls
garment
,
and
had
in
his
power
to
kill
Saul
,
and
his
men
counselled
him
so
to
doe
;
but
in
stead
of
arfrighting
Saul
and
his
army
,
the
Lord
suggests
the
fear
and
awe
of
God
,
he
durst
not
kill
him
.
2.
He
trusted
in
God
for
deliverance
another
way
then
to
put
hands
on
the
Prince
,
as
Psal.
112.
7.
A
good
man
is
not
afraid
of
evil
tidings
,
his
heart
is
fixed
trusting
in
the
Lord
.
This
is
the
fixedness
of
faith
,
opposite
to
fear
and
unbelief
,
when
another
man
would
tremble
,
being
compassed
with
three
thousand
instruments
of
death
,
as
many
men
,
as
many
deaths
;
yet
his
heart
is
fixed
on
God
,
both
to
believe
and
to
pray
.
David
by
prayer
,
Be
merciful
to
me
,
O
God
,
and
by
faith
gets
this
confident
disposition
,
and
this
confident
disposition
brings
forth
acts
of
believing
in
stead
of
trembling
,
and
resolutions
to
praise
and
to
sing
,
and
give
thanks
.
But
if
the
question
be
moved
how
gets
David
grace
to
believe
,
and
grace
to
pray
?
Certainly
by
influences
of
grace
upon
the
occasion
of
the
delivery
:
So
that
here
acts
of
praying
bring
forth
holy
dispositions
to
pray
and
to
praise
,
as
is
clear
,
Be
merciful
unto
me
,
O
God
:
and
God
both
delivered
him
,
and
gives
him
fixedness
of
heart
to
pray
and
praise
,
when
a
natural
man
would
tremble
at
the
sight
and
fear
of
so
many
deaths
.
And
again
,
a
disposition
and
fixedness
of
heart
brings
forth
a
resolution
to
praise
and
give
thanks
.
And
2.
a
stirring
up
of
himself
and
his
musick
to
praise
,
yea
and
actual
praising
,
v.
11.
Be
thou
exalted
,
O
God
,
above
the
heavens
,
let
thy
glory
be
above
all
the
earth
.
Prayer
begets
heavenly
dispositions
to
pray
,
and
heaven●y
dispositions
to
pray
beget
prayer
and
faith
,
&c.
As
the
herb
brings
forth
the
seed
,
and
the
seed
again
brings
forth
the
herb
,
and
so
the
herb
brings
forth
the
herb
,
and
the
seed
the
seed
;
and
the
apple
brings
forth
the
tree
,
and
the
grape
the
vine
tree
;
and
again
the
tree
brings
forth
the
apple
,
and
the
vine-tree
the
grape
;
the
water
is
the
maker
of
ice
,
and
ice
is
dissolved
into
water
;
and
again
that
water
is
turned
into
ice
.
Q.
What
shall
beget
a
holy
disposition
to
pray
?
A.
Praying
begets
a
holy
disposition
to
pray
.
When
David
goes
up
the
mount
of
Olives
,
fleeing
from
Absolom
,
he
weeps
and
prayes
,
Psal.
3.
and
that
praying
begets
a
fixedness
to
believe
,
and
a
disposition
to
pray
,
v.
6.
I
shall
not
be
afraid
of
ten
thousand
of
the
people
,
that
have
set
themselves
round
about
me
.
Psal.
6.
he
prayes
,
Lord
,
rebuke
me
not
in
thy
wrath
,
have
mercy
on
me
;
return
again
,
O
Lord
,
deliver
my
soul
.
That
prayer
is
heard
,
and
the
result
is
an
heavenly
disposition
to
part
with
wicked
men
,
6.
Depart
from
me
ye
workers
of
iniquity
,
and
a
new
disposition
of
assurance
,
The
Lord
hath
heard
the
voice
of
my
weeping
.
And
assurance
that
God
heard
the
man
,
is
a
new
seed
of
praying
to
him
again
,
Psal.
116.
3
,
4
,
5
,
6.
Psal.
18.
3
,
4
,
5
,
6.
So
Psal.
31.
after
complaints
and
heavenly
petitions
,
v.
4.
Pull
me
out
of
the
net
.
Holy
acts
beget
holy
acts
,
and
holy
dispositions
beget
holy
dispositions
.
9.
Have
mercy
upon
me
,
O
Lord
—
make
thy
face
to
shine
upon
thy
servant
,
&c.
follow
heavenly
dispositions
.
1.
Of
commending
the
seeking
of
God
,
v.
19.
O
bow
great
is
thy
goodness
which
thou
hast
laid
up
for
them
that
fear
thee
.
A
disposition
to
encourage
others
to
seek
God
,
v.
23.
O
love
the
Lord
all
ye
his
Saints
,
&c.
A
disposition
to
encourage
fainters
,
v.
24.
Be
of
good
courage
,
and
he
shall
strengthen
your
heart
.
How
shall
I
get
praying
?
Praying
helps
to
praying
.
How
shall
I
get
holy
dispositions
?
Holy
dispositions
beget
holy
dispositions
?
How
shall
I
get
courage
and
spiritual
strength
?
Psal.
31.
24.
Be
of
good
courage
,
and
he
shall
strengthen
your
heart
;
that
is
,
be
strong
in
the
Lord
,
and
he
shall
make
you
strong
in
him
.
So
Psal.
27.
14.
Wait
on
the
Lord
,
be
of
good
courage
,
and
he
shall
strengthen
thy
heart
;
wait
I
say
on
the
Lord
.
The
courage
of
faith
is
commanded
,
and
the
argument
is
,
God
shall
strengthen
thy
heart
,
and
give
thee
courage
.
As
if
we
were
the
beginners
of
the
good
work
:
so
does
the
Lord
frame
his
precepts
&
promises
to
shake
us
out
of
our
laziness
,
that
we
abuse
not
his
grace
and
gracious
influences
to
wanton
idleness
.
So
the
Apostle
,
The
Lord
so
frames
his
precepts
and
promises
as
our
actings
are
suitably
required
to
his
influences
.
Be
strong
in
the
faith
,
and
couragious
,
and
God
shall
strengthen
your
heart
,
and
furnish
you
.
So
the
Father
speaks
to
his
child
,
lift
at
this
burden
,
I
will
lift
your
arms
,
and
strengthen
them
to
lift
the
burden
,
and
to
bear
it
.
2.
They
are
refuted
hence
who
say
,
The
Lord
bids
us
be
of
good
courage
,
and
he
knows
courage
and
strength
is
from
himself
;
yea
,
but
so
as
you
are
to
goe
about
acts
of
courage
.
He
bids
us
pray
,
and
he
knows
prayer
is
his
own
gift
,
and
the
work
of
his
Spirit
.
It
's
so
here
;
but
he
bids
you
pray
,
that
you
may
pray
;
believe
,
that
you
may
believe
.
So
he
commands
heavenly
dispositions
,
and
he
only
can
give
them
.
So
he
commands
heavenly
habits
,
and
heavenly
dispositions
;
but
yet
so
as
ye
act
.
When
a
Physician
enjoyns
one
for
such
a
disease
,
strive
to
have
your
body
and
cloathes
to
cast
a
good
savour
:
does
he
not
enjoyn
also
that
this
sick
man
should
carry
about
roses
,
precious
oyntments
?
Would
we
act
more
in
God
,
and
pray
more
,
and
haunt
more
in
heaven
,
we
should
savour
more
of
heaven
:
And
when
men
complaines
of
deadness
,
it
is
with
reflection
on
God
;
he
quickens
me
not
,
and
therefore
I
am
dead
;
his
Son
is
the
resurrection
and
the
life
,
and
he
sends
no
inflnences
of
life
on
me
.
That
is
the
physical
cause
,
and
the
Lord
is
free
of
your
sinful
deadness
and
unsavouriness
in
so
doing
:
Why
?
complain
of
the
moral
faulty
cause
,
that
is
,
complain
of
your self
;
complain
that
ye
lie
not
among
the
roses
;
ye
are
not
much
meditating
and
drawing
life
out
of
the
precious
promises
;
ye
are
not
often
in
wisedomes
house
;
ye
are
not
much
with
the
King
at
his
banquet
;
ye
draw
not
near
to
his
house
of
wine
:
habits
and
heavenly
dispositions
grow
from
multiplyed
spiritual
acts
;
and
spiritual
acts
come
kindly
from
heavenly
dispositions
.
My
heart
is
fixed
.
What
is
the
particular
disposition
here
aimed
at
:
For
clearing
of
this
,
know
a
disposition
in
general
(
of
which
I
spake
above
)
is
one
thing
,
and
this
disposition
is
another
.
These
three
must
be
differenced
.
1.
The
state
.
2.
The
temper
and
constitution
.
3.
The
disposition
.
The
state
is
to
be
renewed
in
Christ
,
or
in
nature
born
of
the
spirit
,
or
yet
remaining
and
walking
in
the
flesh
,
acted
by
the
prince
of
the
air
,
that
rules
in
the
children
of
disobedience
:
the
birth
and
state
of
living
is
neither
up
nor
down
to
the
temper
and
constitution
,
which
is
either
strong
and
vigorous
,
or
weakly
and
sickly
;
or
betwixt
these
,
the
state
of
living
or
birth
consists
in
indivisibili
;
The
differences
of
the
1
Spiritual
state
.
2
Of
the
temper
3
Of
the
condition
.
if
the
man
breath
and
live
in
nature
,
or
in
Christ
,
being
now
a
translated
person
,
he
hath
a
natural
or
a
spiritual
life
:
but
howbeit
some
be
born
again
;
some
are
fathers
and
experienced
,
radicated
,
and
confirmed
Christians
;
others
are
young
men
strong
in
the
faith
,
and
both
these
are
of
a
good
spiritual
temper
and
constitution
.
But
there
are
a
third
sort
that
are
babes
in
Christ
,
and
though
born
again
,
yet
weakly
and
sickly
,
frequent
out-breakings
,
much
doubting
,
liable
to
strong
unmortified
passions
,
1
John
2.
12
,
13
,
14.
And
to
be
born
of
God
is
common
to
all
the
three
sorts
,
and
the
essence
and
nature
of
the
new
birth
agrees
equally
and
univocally
to
them
all
:
all
have
their
own
influences
finished
to
them
from
Christ
;
but
the
spiritual
tempers
may
differ
,
as
weak
and
strong
,
healthy
or
sickly
,
good
or
bad
,
at
least
lesse
good
.
But
as
for
dispositions
of
the
regenerate
,
they
are
qualities
that
go
and
come
,
now
&
anon
.
I
judge
you
will
say
the
new-birth
and
the
heavenly
disposition
are
all
one
;
For
David
was
born
of
God
,
while
he
was
under
a
wicked
disposition
to
deflour
Bathsheba
,
to
kill
Vriah
,
to
be
avenged
no
Nabal
;
all
which
were
bad
dispositions
,
when
the
new-birth
is
the
new-birth
and
saving
work
of
the
spirit
.
And
again
,
the
spiritual
disposition
differs
not
a
little
from
the
spiritual
temper
.
1.
The
spiritual
temper
is
permanent
;
as
one
is
a
weak
man
until
he
come
out
of
his
childhood
;
for
so
many
years
or
months
he
is
Infant
,
so
long
a
child
,
so
long
a
youth
:
So
one
is
so
long
a
babe
in
Christ
,
and
grows
to
be
stronger
in
the
faith
,
and
at
length
comes
to
be
a
father
in
Christ
;
but
even
while
the
same
babes
age
in
Christ
continues
,
and
the
same
weakly
and
sickly
temper
and
inclination
to
yield
to
temptations
;
in
David
new
born
and
a
babe
,
good
dispositions
may
be
on
to
pray
,
to
praise
,
to
commit
his
life
to
God
in
extream
dangers
,
to
make
Psalms
,
and
yet
Davids
spiritual
temper
and
constitution
is
and
may
be
bad
and
sickly
;
as
Peter
before
our
Saviours
death
is
born
again
,
and
a
believer
,
Matth.
16.
16
,
17.
and
by
his
much
ignorance
and
frequent
slips
,
as
acting
Satans
part
in
disswading
Christ
from
the
necessary
work
of
redemption
,
his
carnal
confidence
in
himself
,
in
saying
,
he
should
never
deny
Christ
,
his
smiting
off
Malchus
ea●
,
his
denial
of
Christ
with
an
oath
,
it
appears
that
the
spiritual
temper
was
weak
and
much
carnal
:
nor
can
it
be
denied
all
that
time
when
Peters
temper
was
weak
;
but
when
he
gave
a
confession
of
Christ
,
Matth.
16.
he
was
under
a
gracious
disposition
;
and
Peters
continuing
with
Christ
in
his
temptations
did
suppose
a
gracious
dispo●●tion
in
these
acts
of
his
,
and
the
rest
of
the
believing
Disciples
,
Luke
22.
29
,
30.
3.
The
Lords
Disciples
are
all
born
again
(
Judas
excepted
)
but
it
were
hard
to
say
that
John
,
the
beloved
Disciple
,
was
of
the
same
temper
,
before
the
death
of
Christ
,
with
Peter
,
who
proved
more
sinfully
rash
in
many
things
then
John
.
2.
A
disposition
is
a
transient
impression
that
may
be
left
upon
the
spirit
by
an
occurrence
of
providence
,
which
though
it
sometime
continue
long
,
is
not
necessarily
alway
so
.
Upon
the
supposed
death
of
Joseph
,
Jacob
refused
to
be
comforted
;
upon
the
departure
of
the
Ark
,
Phineas
daughter
in
law
is
disposed
to
die
for
sorrow
;
which
in
a
great
part
was
a
gracious
disposition
:
it
s
like
this
great
deliverance
left
a
strong
impression
on
Davids
spirit
,
and
brought
out
praising
of
God
.
But
to
the
particular
:
this
disposition
is
a
fixedness
of
resolution
to
believe
,
What
Davids
present
disposition
was
.
pray
,
praise
,
having
its
rise
from
this
present
merciful
deliverance
,
it
s
opposed
to
the
trepidation
and
doubting
of
unbelief
,
which
made
him
say
elsewhere
,
One
day
or
other
I
shall
perish
by
the
hand
of
Saul
;
which
also
saith
,
that
this
was
not
ever
Davids
condition
;
but
being
deserted
of
God
,
he
was
under
a
contrary
disposition
:
but
good
it
were
alway
to
keep
the
heart
under
such
a
fixedness
.
Ah
,
but
we
are
up
and
down
,
out
and
in
,
as
touching
stedfastness
and
unmoveableness
in
the
work
of
the
Lord
;
the
Galatians
did
run
well
a
while
;
the
balasting
of
saving
grace
is
most
necessary
:
it
was
a
sad
word
,
2
Tim.
1.
15.
This
thou
knowest
,
that
all
they
which
are
in
Asia
are
turned
away
from
me
.
John
6.
66.
from
that
time
,
many
2.
of
his
disciples
,
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
took
them
to
things
behind
,
went
backward
,
and
4.
walked
no
more
with
him
:
they
left
both
Christ
and
the
profession
of
Christ
.
It
was
a
sad
suspending
of
influences
when
all
the
Disciples
forsooke
him
and
fled
,
Matth.
26.
My
heart
is
fixed
,
my
heart
is
fixed
.
The
second
particular
is
the
doubling
of
the
words
.
In
this
and
in
the
following
words
we
have
divers
considerable
characters
and
properties
of
heavenly
dispositions
.
1.
The
doubling
noteth
the
heat
and
fervour
of
affection
in
David
,
as
that
My
God
,
my
God
,
notes
the
heat
of
faith
;
two
gripes
of
faith
is
better
then
one
:
so
saith
the
tripling
of
that
prayer
,
The
doubling
of
words
or
sentences
noteth
certainty
,
2.
Addition
of
assurance
,
3.
Freeness
of
affection
.
O
my
Father
,
O
my
Father
,
remove
this
cup
,
Matth.
26.
There
is
fire
in
the
desire
Psalm
57.
1.
Be
merciful
to
me
,
O
God
,
be
merciful
to
me
:
and
twice
in
this
Psalm
,
v.
5.
Be
thou
exalted
,
O
God
,
&c.
and
again
v.
11.
Be
thou
exalted
,
O
God
,
Psalm
46.
that
is
doubled
,
the
Lord
of
hosts
is
with
us
,
v.
7
,
11.
for
his
mercy
endureth
for
ever
,
is
repeated
twenty
six
times
in
one
Psalm
.
1.
In
sinners
(
in
Christ
it
could
not
be
)
it
notes
a
sort
of
distrusting
of
the
Spirit
;
they
will
not
believe
the
heart
at
the
first
word
:
Not
unto
us
,
O
Lord
;
that
is
not
enough
,
the
heart
is
ready
to
steal
the
Lord's
glory
;
therefore
he
addeth
,
not
unto
us
,
but
unto
thy
name
give
the
glory
:
therefore
the
doubling
of
it
speaks
the
certainty
,
Gen.
41.
32.
2.
It
notes
that
we
are
to
make
an
eik
to
our
assurance
;
my
heart
is
fixed
,
O
God
;
therefore
two
witnesses
are
better
then
one
,
he
says
it
over
again
,
my
heart
is
fixed
;
for
we
shall
deny
that
any
such
heavenly
disposition
was
in
the
hour
of
temptation
,
and
say
all
is
but
false
work
;
in
so
doing
he
blows
the
coal
when
he
finds
it
smoaking
,
and
blows
twice
,
and
strikes
the
iron
again
and
again
when
he
finds
it
hot
.
So
he
awakes
up
tongue
and
voice
,
musick
and
harp
,
gift
and
grace
,
to
praise
the
Lord
;
as
when
he
finds
his
heart
in
a
praising
disposition
,
he
desires
an
eik
of
all
creatures
in
heaven
and
earth
,
Psalm
103.
all
the
Angels
,
all
his
hosts
,
all
his
works
in
all
places
of
his
dominion
to
joyne
with
his
soule
to
blesse
the
Lord
,
v.
20
,
21
,
22.
3.
It
notes
a
fiercenesse
and
a
strong
flaming
of
the
affection
,
and
a
sort
of
violence
of
assenting
to
the
influences
of
grace
which
brought
on
that
holy
disposition
;
which
teacheth
us
when
holy
dispositions
offer
a
divine
violence
to
the
soul
to
joyn
our
violence
to
his
violence
:
we
will
run
,
that
is
our
violence
;
Draw
me
,
that
is
his
violence
.
Psalm
119.
32.
I
will
run
the
way
of
thy
commandments
,
and
press
my self
to
willing
and
hot
obedience
if
thou
shall
,
or
when
thou
shall
,
enlarge
my
heart
.
2.
To
this
purpose
we
are
to
meet
his
actings
of
love
,
Cant.
1.
4.
The
King
brought
me
into
his
chambers
,
with
extolling
and
praising
his
love
:
we
will
be
glad
and
rejoyce
in
thee
;
we
will
remember
thy
love
more
then
wine
;
the
upright
love
thee
.
3.
It
's
fit
to
make
an
eike
to
the
holiness
of
influences
which
the
Lord
offer●
to
us
.
Let
us
intend
and
enlarge
the
acting
of
our
heart
to
him
.
Christ
puts
in
his
hand
by
the
hole
of
the
door
,
which
was
a
strong
inward
stirring
of
the
Spirit
of
Jesus
;
and
the
Spouse
meets
this
with
bended
and
mighty
acts
of
loving
obedience
.
As
1.
My
bowels
were
moved
for
him
.
For
whom
?
for
him
,
my
Beloved
,
who
did
stand
and
knock
,
while
his
head
was
full
of
dew
,
and
his
locks
(
wet
)
with
the
drops
of
the
night
,
v.
2.
2.
I
rose
up
to
open
to
my
Beloved
,
and
my
hands
dropped
with
myrrh
,
and
my
fingers
with
sweet
smelling
myrrh
upon
the
handles
of
the
lock
.
Here
are
both
repentance
in
rising
to
open
,
whereas
she
excused
and
shifted
the
business
before
,
and
sense
of
the
savouriness
and
heavenly
feeling
as
of
a
sweet
smell
of
myrrh
,
joy
,
sense
of
joy
and
delight
in
obedience
to
him
.
4.
There
is
a
formal
holy
violence
offered
to
him
,
the
Angel
Christ
wrestles
with
Jacob
,
which
is
a
sort
of
fighting
and
opposing
his
strength
to
Jacobs
strength
,
and
he
opposeth
trying
and
tempting
reason
to
Jacob
,
Let
me
go
,
for
its
dawning
;
and
Jacob
opposeth
his
violence
on
the
contrary
,
I
will
not
let
thee
go
until
thou
bless
me
.
And
the
Beloved
is
wrestling
to
win
away
,
after
long
absence
and
much
painful
seeking
,
Cant.
3.
1
,
2
,
3.
but
the
Spouse
offers
violence
on
the
contrary
with
all
her
strength
,
I
held
him
,
and
would
not
let
him
go
,
until
I
brought
him
to
my
mothers
house
,
and
unto
the
chambers
of
her
that
conceived
me
.
5.
Its
sit
to
meet
a
thirst
of
the
Lords
Spirit
in
a
flowing
of
feeling
with
a
thirst
of
faith
;
when
Christ
saith
to
Thomas
,
John
20.
27.
Reach
hither
thy
finger
,
and
behold
my
hand
;
and
reach
hither
thy
hand
and
thrust
it
into
my
side
;
this
was
a
great
condescension
of
Christ
in
bestowing
on
him
a
flowing
of
feeling
;
and
Thomas
answers
it
with
a
strong
act
of
the
application
of
faith
,
My
Lord
,
and
my
God
.
6.
When
strong
convictions
come
upon
the
spirit
we
are
to
yield
our
hearty
assent
to
him
.
Matth.
27.
54.
the
Centurion
and
the
watchers
of
Christ
seeing
the
earth-quake
and
other
wonders
from
heaven
,
say
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Luke
23.
47.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
true
,
certainly
,
undoubtedly
this
was
the
Son
of
God
:
this
was
a
righteous
man
:
but
ah
,
he
calls
and
we
answer
not
;
we
love
to
be
wrought
on
as
stones
and
blocks
,
and
could
wish
to
be
carried
sleeping
to
heaven
in
Christs
bosome
.
2.
We
often
suffer
the
heart
to
cool
and
obey
not
the
Spirit
in
his
heavenly
disposition
,
and
let
the
fire
die
out
,
and
the
furnace
cool
.
3.
It
were
good
if
we
did
not
counter-work
heavenly
dispositions
by
refusing
and
shifting
Cant.
5.
3.
of
God
,
and
the
actings
of
his
Spirit
,
Cant.
5.
2.
open
to
me
;
nay
,
(
saith
the
Spouse
)
how
can
I
open
?
The
third
particular
is
,
that
David
speaketh
this
prayer-ways
to
God
:
there
may
be
so
heavenly
a
disposition
upon
the
child
of
God
,
as
he
dare
lay
it
before
God
in
point
of
sincerity
,
that
it
is
not
rotten
.
David
prayer-ways
lays
before
God
the
fervor
of
his
desire
of
God
,
Psalm
42.
1.
As
the
hart
panteth
after
the
water-brooks
,
so
panteth
my
soul
after
thee
,
O
God
.
Psalm
63.
1.
My
soul
thirsteth
for
thee
,
my
flesh
longeth
for
thee
.
Psalm
73.
25.
Whom
have
I
in
heaven
but
thee
?
Psalm
119.
103.
How
sweet
are
thy
words
unto
my
mouth
!
v.
97.
O
how
love
I
thy
law
.
Psalm
139.
17.
How
precious
are
thy
thoughts
to
me
.
And
the
Church
saith
,
Isa.
26.
8.
Yea
,
in
the
way
of
thy
judgements
we
have
waited
for
thee
,
O
Lord
,
the
desire
of
our
soul
is
to
thy
name
.
Jer.
15.
16.
Thy
words
were
found
,
and
I
did
eat
them
,
and
thy
word
was
unto
me
the
joy
and
rejoycing
of
my
heart
;
for
I
am
called
by
thy
name
,
O
Lord
God
of
hosts
.
Q.
We
may
speak
to
God
,
and
profess
in
prayer
the
sincerity
of
our
heart
to
God
,
and
the
causes
why
.
1.
May
we
not
lay
out
rotten
and
unclean
hearts
before
God
?
A.
No
doubt
the
pained
man
may
lay
out
his
boils
before
the
Physitian
:
and
confession
of
sins
and
of
the
evil
of
our
ways
make
way
to
making
of
a
new
creation
in
us
,
Psalm
51.
5
,
10.
Q.
To
what
end
should
we
speak
to
God
of
the
sincerity
of
heavenly
dispositions
and
fixedness
of
heart
?
A.
1.
Because
neither
David
nor
any
of
the
Saints
can
order
their
own
hearts
under
heavenly
dispositions
,
therefore
the
telling
of
this
to
God
is
a
seeking
help
from
him
to
improve
these
dispositions
.
Peter
cannot
make
use
of
the
glory
of
Christs
transfiguration
which
he
saw
,
except
grace
help
(
in
a
manner
)
glory
,
and
the
Lord
inable
Peter
to
make
the
right
use
of
it
,
as
he
doth
2
Pet.
1.
16
,
17.
and
not
as
he
doth
Mark
9.
5
,
6
,
7.
It
's
hard
to
guide
well
grace
and
glory
so
long
as
sin
dwells
in
us
.
The
Spouse
banqueting
with
Christ
in
his
garden
,
eating
honey
and
the
honey-comb
,
is
in
greater
danger
to
miscarry
,
and
turn
sleepy
and
carnally
secure
,
as
it
fell
out
Cant.
1.
2
,
3.
then
when
she
wants
his
presence
Cant.
3.
1
,
2
,
3.
It
s
not
easie
to
guide
a
new
heart
,
or
to
guide
and
use
well
the
heaven
of
a
fixed
heart
and
such
heavenly
disposition
at
the
Kings
banquet
of
wine
,
when
he
gives
the
hidden
manna
and
the
white
stone
;
when
Christs
banner
over
you
is
love
,
and
his
left
hand
under
the
head
,
and
the
right
embracing
you
,
there
is
then
,
if
ever
,
need
to
pray
;
and
Christ
is
our
precedent
in
this
when
he
was
transfigured
,
and
in
that
heaven
,
so
as
he
seemed
to
be
beyond
praying
,
in
a
state
of
praising
,
yet
he
prays
Luke
9.
29.
and
then
there
is
need
of
watching
;
yea
,
a
believer
is
to
pray
,
in
a
good
sense
,
to
be
delivered
from
the
evil
of
our
prayers
,
and
from
the
sinful
abusing
of
spiritual
acts
of
a
renewed
heart
from
the
evil
of
the
flowings
of
free
grace
and
heavenly
dispositions
,
so
to
speak
,
and
therefore
should
we
tremble
for
fear
that
our
sinful
abuse
of
the
impressions
of
the
Spirit
and
heavenly
dispositions
move
not
the
Lord
to
hide
his
face
from
his
own
shinings
of
grace
,
and
darken
his
own
Sun
,
and
overcloud
his
noon-day
beams
,
and
rays
of
light
and
love
;
and
who
knows
that
God
may
mar
his
own
feast
,
and
remove
the
table
before
the
believer
eat
,
because
he
was
sinfully
wanton
at
the
sight
of
dainties
,
and
prayed
not
humbly
that
Christ
would
bless
his
coming
down
to
his
garden
,
and
his
banqueting
with
his
Spouse
.
Psalm
141.
David
prays
for
his
own
prayers
:
it
s
a
great
art
to
carry
equally
the
running
over
cup
of
consolation
,
or
to
guide
the
comforts
of
the
Spirit
:
when
the
man
is
high
,
the
head
is
giddy
.
Psalm
77.
6
,
7.
I
will
offer
in
his
tabernacle
sacrifices
of
praise
,
I
will
sing
,
yea
I
will
sing
praises
to
the
Lord
:
this
hath
been
a
warmly
condition
of
his
spirit
,
therefore
he
follows
it
with
prayer
,
v.
7.
Hear
,
O
Lord
,
when
I
cry
with
my
voice
.
The
body
being
warm
and
sweating
,
there
's
need
to
take
heed
that
cold
get
not
into
the
heart
.
2.
To
tell
the
Lord
of
our
fixedness
of
heart
is
a
sort
of
in
aging
of
him
to
perfect
his
own
new
building
,
and
to
send
rain
and
summer
warmness
on
his
own
sowing
,
and
to
perfect
what
he
hath
begun
;
and
it
s
a
secret
praying
that
God
would
make
an
eik
to
his
own
work
,
that
he
would
give
influences
of
grace
,
and
would
be
pleased
to
milk
out
holy
actings
,
willing
and
doing
out
of
holy
dispositions
.
Psalm
119.
The
Lords
giving
of
grace
laies
bands
on
him
to
give
more
grace
and
to
add
new
influences
to
old
.
35.
Make
me
to
go
in
the
path
of
thy
precepts
,
for
therein
do
I
delight
.
If
the
Lord
give
freely
of
grace
a
disposition
to
delight
in
his
precepts
,
he
will
also
give
grace
to
walk
in
his
paths
:
he
that
made
the
plant
,
creates
the
tree
and
the
fruit
;
he
who
made
the
vine-tree
,
makes
the
Summer-sun
to
nourish
it
.
v.
159.
Consider
how
I
love
thy
precepts
;
quicken
me
,
O
Lord
,
according
to
thy
loving
kindness
.
The
Lord
who
gives
the
life
of
love
,
and
a
warmly
disposition
of
heart
to
the
precepts
of
God
,
must
also
give
more
quickning
to
that
life
:
he
that
brings
the
sown
corn
to
a
blade
,
brings
it
to
an
ear
of
corn
,
and
to
be
bread
:
the
saving
work
of
grace
is
one
piece
,
one
building
,
foundation
,
walls
,
and
covering
;
it
s
one
growing
tree
,
root
,
bulk
and
branch
,
one
compleat
new
man
:
Doth
the
Lord
of
free
grace
create
half
a
new
man
,
or
rear
up
half
a
new
building
?
No
;
grace
is
grace
is
grace
going
on
and
advancing
,
till
it
be
reaped
grace
,
and
so
glory
.
3.
He
tells
the
Lord
of
his
fixed
heart
by
way
of
thanksgiving
and
praise
,
as
Psalm
131.
Lord
,
my
heart
is
not
haughty
:
he
lays
before
the
Lord
the
depth
of
the
mercy
of
heavenly
dispositions
,
and
of
a
fixed
and
prepared
heart
,
though
he
was
at
the
mouth
and
entry
of
death
;
the
cave
was
like
to
be
his
burial
place
,
being
chased
for
his
life
into
it
,
yet
he
tells
the
Lord
he
feared
no
evil
in
the
valley
of
death
.
Hence
1.
Try
the
disposition
of
the
heart
,
see
what
hearts
ye
can
bring
out
before
the
Lord
;
its
true
,
the
repenting
thief
could
not
,
as
Hezekiah
,
say
,
Lord
,
I
have
walked
before
thee
with
a
perfect
heart
;
or
as
Paul
2
Tim.
4.
7
,
8.
I
have
fought
the
good
fight
,
I
have
finished
my
course
,
I
have
kept
the
faith
;
yet
the
crown
is
laid
for
love
,
and
such
as
love
his
appearance
,
though
all
cannot
wind
up
to
be
such
fighting
souldiers
as
Paul
was
:
What
a
heart
the
repenting
thief
,
and
what
an
heart
Hezekiah
brought
out
before
the
Lord
in
his
dying
.
the
repenting
thiefs
flock
was
small
,
his
race
short
,
yet
what
he
wanted
of
inherent
grace
that
Hezekiah
and
Paul
had
,
he
had
it
of
free
righteousness
,
and
Christ
crucified
was
the
gloriation
of
both
.
David
brings
not
out
his
fixed
heart
in
his
extream
danger
,
as
building
his
peace
on
it
;
the
influence
of
works
on
justification
and
peace
is
not
causative
,
no
more
then
the
poor
bride
can
say
she
hath
put
a
debt
upon
the
bride-groom
to
love
her
with
marriage
love
because
she
wears
his
golden
chains
,
his
bracelets
and
jewels
;
it
s
the
bridegrooms
comliness
that
he
puts
upon
her
:
nor
can
roses
and
lillies
say
,
our
Creator
is
our
debtor
,
oweth
us
love
because
we
are
subjects
bearing
his
colours
,
smell
,
vertue
,
and
beauty
of
the
Creator
:
What
would
the
rose
be
if
the
Creator
should
take
all
from
it
he
gave
to
it
?
We
know
such
a
rock
to
be
covered
with
water
,
therefore
its
full
sea
;
here
is
smoke
,
therefore
here
is
fire
:
And
ah
!
what
a
heart
in
death
can
the
unrenewed
man
bring
forth
before
the
Lord
?
except
he
say
,
Lord
,
I
was
never
in
Christ
;
Lord
,
I
never
wept
for
sin
;
Lord
,
I
never
did
a
good
work
for
Christ
,
but
all
for
my self
;
Lord
,
I
prophesied
in
thy
name
,
but
I
was
never
born
again
,
but
hated
all
those
that
were
born
again
.
2.
How
strongly
may
the
believer
argue
who
hath
any
heavenly
fixedness
of
heart
,
or
any
thing
of
Christ
in
him
?
It
s
a
sort
of
holy
obligation
(
with
reverence
)
that
he
shall
bring
forth
to
acting
all
his
own
holy
dispositions
;
it
speaks
an
ingaging
of
holy
unchangeableness
,
that
he
shall
perfect
the
good
work
he
hath
begun
;
but
be
not
ye
lazy
,
and
do
not
ye
sleep
,
and
say
,
God
shall
do
of
all
his
grace
;
that
is
a
strong
argument
that
the
man
who
habitually
uses
such
logick
hath
nothing
to
do
with
Christ
:
Ah
,
the
Spirit
will
do
whether
I
will
or
not
;
and
in
the
mean
time
thou
livest
a
sensual
beast
;
know
that
thou
but
foments
lies
of
the
holy
Ghost
.
Jude
puts
these
two
together
,
v.
19.
sensual
,
not
having
the
Spirit
:
and
before
,
v.
8.
Likewise
all
these
filthy
dreamers
defile
the
flesh
:
dreaming
and
filthiness
are
conjoyned
.
Men
dream
the
influences
of
grace
shall
go
along
with
their
dispositions
for
good
,
and
they
are
but
natural
dispositions
at
the
best
;
and
the
Lord
never
said
he
would
perfect
nature
,
and
finish
works
of
nature
that
are
begun
in
swinish
dreamers
:
woful
secure
dreaming
destroys
external
professors
;
men
will
not
awake
,
neither
are
they
afraid
of
that
condition
,
but
a
trembling
professor
is
the
surest
and
safest
professor
.
—
Verse
7.
I
will
sing
and
give
praise
.
V.
8.
Awake
my
glory
,
awake
psaltery
.
The
fourth
point
in
the
text
tells
us
what
this
fixedness
of
heart
produced
in
David
,
I
will
sing
;
so
we
are
led
to
the
rest
of
the
characters
and
properties
of
the
heavenly
disposition
of
fixedness
,
for
it
brought
forth
holy
actings
,
as
singing
of
praise
,
and
awaking
of
his
gift
and
grace
,
which
flow
from
holy
dispositions
:
hence
the
second
property
of
holy
dispositions
.
1.
2.
Property
of
holy
dispositions
Once
grace
brings
forth
another
,
and
so
holy
dispositions
holy
actings
;
faith
and
trusting
in
God
brings
forth
claiming
of
God
as
the
mans
own
.
Psalm
16.
1.
In
thee
do
I
put
my
trust
:
Hence
v.
2.
O
my
soul
,
thou
hast
said
unto
the
Lord
,
Thou
art
my
Lord
.
The
disposition
of
believing
brings
forth
speaking
;
Psalm
116.
10.
I
believed
,
therefore
I
spake
.
2.
A
disposition
of
loving
God
brings
forth
praying
;
Psalm
18.
1.
I
will
love
thee
,
O
Lord
,
my
strength
.
3.
I
will
call
upon
the
Lord
,
who
is
worthy
to
be
praised
.
Hannah
,
Jonah
,
Hezekiah
,
David
the
afflicted
soul
,
Psalm
102.
graciously
sad
and
heavy
,
pray
and
call
on
God
in
that
case
.
3.
The
disposition
of
felt
mercy
brings
forth
praises
;
Psal.
30.
5.
O
Lord
,
thou
hast
brought
up
my
soul
from
the
grave
—
v.
3.
Hence
that
,
Sing
unto
the
Lord
,
O
ye
Saints
of
his
,
and
give
thanks
at
the
remembrance
of
his
holiness
.
4.
David's
joyful
disposition
to
glory
in
the
Lord
brings
forth
his
dancing
before
the
Ark
with
all
his
might
,
and
his
constancy
therein
to
be
yet
more
vile
before
the
Lord
,
what
ever
Michol
said
to
the
contrary
;
Dispositions
spiritual
are
seeds
of
holy
actings
.
and
this
is
most
sutable
to
the
nature
of
heavenly
dispositions
:
motion
comes
kindly
from
the
wheels
,
when
they
are
oyled
;
the
heavenly
dispositions
oyles
and
anoints
the
soul
,
and
renders
the
powers
more
active
,
as
they
anointed
wrestlers
of
old
to
make
them
more
nimble
and
active
in
wrestling
.
2.
The
very
intention
&
apointment
of
God
speaks
so
much
:
God
hath
ordained
heavenly
dispositions
for
heavenly
actings
as
he
hath
appointed
the
plant
to
be
a
tree
,
the
seed
to
be
growing
corn
&
bread
;
the
Lord
sends
a
praying
disposition
on
David
,
as
a
seed
of
praying
;
&
a
praising
disposition
that
he
must
rise
at
midnight
and
praise
,
Psalm
119.
62.
and
prevent
the
dawning
and
the
night-watches
to
cry
and
pray
,
v.
147
,
148.
And
an
hoping
disposition
on
Job
,
that
when
he
is
dead
bones
lying
in
a
bed
,
he
must
profess
his
perswasion
to
see
his
living
Redeemer
stand
the
last
man
on
the
earth
,
and
desires
his
words
were
printed
in
a
book
,
and
graven
with
a
pen
of
iron
and
lead
in
the
rock
for
ever
,
Job
19.
24
,
25
,
26
,
27.
And
dispositions
on
Elihu
to
plead
for
the
Lords
Soveraignty
,
so
as
if
he
should
hold
his
tongue
,
he
should
give
up
the
ghost
,
his
belly
should
burst
like
new
wine-bottles
,
Job
32.
19.
And
Job
must
plead
for
God
,
and
for
his
own
integrity
,
that
he
was
not
an
hypocrite
,
as
his
friends
slanderously
said
,
his
disposition
pressing
him
,
so
as
he
saith
,
Job
13.
19.
Who
is
he
that
will
plead
with
me
?
for
now
if
I
hold
my
tongue
,
Zeal
bringeth
forth
holy
actings
.
I
shall
give
up
the
ghost
.
And
the
Lord
gives
such
a
disposition
of
zeal
for
God
to
Moses
,
though
he
was
a
man
of
a
meek
disposition
,
that
he
breaks
the
two
Tables
of
stone
containing
the
written
law
,
when
he
heard
of
the
peoples
worshipping
of
the
golden
calfe
;
and
such
a
heavenly
self-denying
disposition
to
prophecie
on
Jacob
that
in
his
testament
he
curses
his
two
sons
Simeon
and
Levi
,
for
their
unjust
anger
against
the
Sichemites
;
and
there
is
such
an
impression
of
zeal
,
and
a
feaver
against
Idolatry
on
Pauls
spirit
at
Athens
,
Acts
17.
that
he
must
dispute
against
their
false
gods
.
Nor
are
we
to
think
that
holy
dispositions
are
but
as
sailes
to
the
ship
,
and
wings
to
the
bird
,
Heavenly
dispositions
are
real
helps
to
holy
actings
.
which
adde
no
strength
to
the
ship
or
bird
:
for
they
are
such
principles
as
doe
actively
render
the
soul
able
for
works
of
grace
;
and
in
nothing
doe
we
fail
more
then
in
not
striking
on
the
flint
to
bring
out
fire
.
We
improve
not
heavenly
dispositions
,
as
the
Prophet
complaines
,
Isa.
64.
7.
There
is
none
that
stirs
up
himself
to
take
hold
on
thee
.
Qu.
But
to
act
when
the
soul
is
under
an
indisposition
,
is
as
if
the
bird
should
fly
without
wings
?
Answ.
Properties
of
heavenly
dispositions
:
to
act
under
indispositions
.
If
we
speak
of
the
renewed
ones
that
are
in
Christ
,
when
dispositions
heavenly
seem
to
be
a
fire
quenched
out
,
and
turned
to
cold
ashes
,
we
are
to
stir
up
and
awake
the
habit
of
grace
,
and
act
thereby
;
for
the
instinct
and
nature
of
the
new
man
hath
in
it
virtually
gracious
acts
,
and
we
are
to
improve
the
habit
of
grace
.
2.
When
one
disposition
is
smothered
with
the
down-casting
of
unbelief
;
yet
is
there
an
half
of
a
contrary
spiritual
disposition
alive
,
working
contrary
to
unbelief
,
by
reason
whereof
David
chides
his
own
soul
,
Psal.
42.
5.
Why
art
thou
cast
down
,
O
my
soul
,
and
why
art
thou
disquieted
within
me
?
hope
thou
in
God
,
I
shall
yet
praise
him
for
the
help
of
his
countenance
.
Whether
Davids
soul
pleads
against
Davids
soul
by
the
habit
of
grace
,
or
by
an
heavenly
disposition
,
or
by
both
,
it
sayes
something
to
this
,
that
all
dispositions
spiritual
are
never
so
removed
,
but
there
is
a
seed
of
God
which
may
be
wakened
up
.
2.
When
the
disposition
is
smoared
with
heaviness
,
there
is
another
counterworking
heavenly
disposition
,
Psal.
119.
28.
A
disposition
counter-working
a
disposition
.
My
soul
melteth
for
heaviness
.
Then
there
hath
been
some
disposition
of
deadnesse
on
,
yet
behold
a
disposition
to
pray
counterworking
that
disposition
,
Strengthen
me
according
to
thy
word
.
v.
81.
My
soul
fainteth
for
thy
salvation
.
Fainting
speaks
some
weaknesse
,
yet
there
is
a
disposition
to
hope
,
which
counter-acts
fainting
,
But
I
hope
in
thy
word
.
v.
83.
I
am
become
like
a
bottle
in
the
smoke
;
which
is
some
disposition
to
deadnesse
on
the
spirit
;
but
see
the
counter-working
disposition
,
but
I
do
not
forget
thy
statutes
.
3.
The
Spirit
in
a
heavenly
disposition
at
length
prevaileth
.
As
the
Spirit
at
length
in
the
renewed
prevailes
over
the
flesh
,
Rom.
7.
23
,
24.
so
the
gracious
disposition
is
victorious
over
,
and
hath
the
better
of
the
sinful
disposition
:
So
whatsoever
was
Davids
doubting
disposition
at
another
time
,
or
now
,
when
he
is
forced
to
flee
to
the
cave
,
and
part
with
his
few
Souldiers
,
his
faith
and
believing
disposition
prevailes
over
his
fears
and
doubting
,
as
is
clear
v.
1.
My
soul
trusteth
in
thee
.
3.
He
shall
send
from
heaven
and
save
me
.
7.
My
heart
is
fixed
,
I
will
sing
and
give
praise
.
Else
could
a
slain
man
buried
in
the
cave
sing
and
give
praise
?
And
let
this
be
considered
as
the
third
property
and
character
of
heavenly
dispositions
.
3.
Property
.
Hence
under
indispositions
we
would
doe
as
those
who
would
be
over
the
water
,
if
one
foord
be
too
deep
,
try
another
,
and
try
every
foord
;
there
is
an
indisposition
to
believe
,
there
may
be
a
spiritual
disposition
to
pray
beside
it
set
to
praying
;
there
is
a
deadnesse
that
hinders
praying
,
that
the
Church
cannot
speak
,
What
we
are
to
doe
under
dispositions
spiritual
.
Psal.
77.
4.
yet
there
is
in
the
Church
a
disposition
to
praise
in
the
same
Psalm
,
v.
14.
Thou
art
the
God
that
dost
wonders
,
thou
hast
declared
thy
strength
among
the
people
.
15.
Thou
hast
with
thine
arm
redeemed
thy
people
the
sons
of
Jacob
and
Joseph
.
Then
set
about
praising
;
there
is
nothing
left
but
the
habit
of
grace
,
dispositions
,
motions
,
experiences
are
all
gone
;
turn
over
the
promises
,
and
act
upon
the
habit
,
and
blow
upon
the
live
coal
,
and
strengthen
that
which
remaines
:
when
one
instrument
is
broken
,
the
tradesman
makes
use
of
another
.
2.
Though
sinful
dispositions
for
a
while
and
the
flesh
have
the
better
,
wait
on
the
Lord
,
and
trust
to
his
strength
,
and
act
,
the
heavenly
flamings
of
God
at
length
shall
prevail
.
The
Spouse
is
drowsie
for
a
while
,
and
refuses
to
open
,
and
shifts
Christ
of
lodging
,
Cant.
5.
2.
yet
at
length
when
Christ
puts
in
his
hand
by
the
hole
of
the
door
,
Spiritual
dispositions
are
at
length
victorious
.
faith
and
heavenly
dispositions
are
victorious
,
and
she
rises
and
opens
,
and
misseth
,
and
seeks
,
and
prayes
,
and
becomes
sick
of
love
for
him
,
v.
6
,
7
,
8.
and
bursts
out
in
a
high
song
of
extolling
her
beloved
,
v.
10
,
11
,
12.
Job
is
under
much
sadnesse
of
unbelief
and
dumpishness
of
spirit
,
Job
19.
6.
Know
that
God
hath
overthrown
me
,
and
hath
compassed
me
with
his
net
.
7.
Behold
I
cry
out
of
wrong
,
but
I
am
not
heard
;
I
cry
aloud
,
but
there
is
no
judgment
.
Hard
words
!
if
there
be
no
judgment
for
an
oppressed
man
crying
to
God
,
there
is
no
providence
,
no
governing
God
who
rules
the
world
;
yet
v.
25.
I
know
that
my
Redeemer
lives
,
I
know
I
shall
see
him
.
Get
any
of
the
habit
of
grace
and
spiritual
dispositions
,
and
act
with
them
,
and
ye
shall
not
want
victorious
influences
upon
this
ground
,
because
greater
is
he
that
is
in
you
,
then
he
that
is
in
the
world
,
1
John
4.
4.
3.
How
to
get
heavenly
dispositions
.
Get
heavenly
dispositions
,
and
God
shall
act
upon
his
own
work
,
and
bring
forth
all
his
own
actings
out
of
his
own
seed
.
Now
the
way
to
get
heavenly
dispositions
is
1.
to
be
much
in
perusing
the
word
and
promises
:
Davids
meditating
.
2.
Learning
.
3.
Observing
,
loving
the
testimonies
of
God
,
prove
that
David
was
a
heavenly
disposed
man
,
Psal.
119.
2.
Keep
communion
with
God
in
praying
,
hearing
,
reading
,
conferring
.
He
who
is
much
and
daily
among
the
oyntments
of
the
Apothecaries
,
smels
shall
cleave
to
him
whether
he
will
or
not
,
Luke
24.
34.
John
7.
45
,
46.
Cant.
2.
4
,
5
,
6.
7.
3.
Mind
much
,
seek
much
the
things
that
are
above
,
Col.
3.
1
,
2
,
3.
4.
Cherish
the
Spirit
,
obey
him
,
grieve
him
not
,
work
with
him
,
be
instrumental
under
his
breathings
,
follow
sweetly
and
willingly
his
drawings
.
See
Ephes.
4.
29
,
30.
1
Thess.
5.
19
,
20.
Cant.
3.
4.
Cant.
5.
8
,
9
,
10.
11
,
12
,
&c.
5.
Beware
of
frequent
smoaring
divine
light
;
deal
tenderly
with
the
light
of
the
natural
conscience
,
and
tenderly
with
convictions
and
warnings
;
if
so
,
you
can
hardly
want
divine
dispositions
and
suitable
influences
,
1
Sam.
24.
4
,
5
,
6.
My
heart
is
fixed
,
I
will
sing
.
Awake
up
my
glory
.
See
,
the
touch
of
the
Spirit
in
his
heavenly
dispositions
set
afloat
the
tongue
.
2.
The
Psaltery
and
Harp
.
3.
David
.
4.
Davids
heart
to
sing
and
praise
:
and
though
they
were
all
sleeping
,
they
are
all
awakened
out
of
their
sleep
:
As
a
great
high
Spring-tide
set
all
the
ships
afloat
though
there
were
many
hundreds
of
them
.
And
this
is
the
Fourth
Character
of
heavenly
dispositions
,
in
which
these
are
considerable
.
-
1.
Such
as
are
the
dispositions
,
such
are
the
acts
in
their
nature
.
-
2.
Strong
and
mighty
dispositions
have
strong
and
mighty
actings
.
-
3.
Smaller
actings
of
dispositions
waken
up
the
soul
to
strong
actings
.
Sinful
dispositions
to
the
love
of
the
world
,
to
vain-glory
,
empty
pleasures
,
bring
forth
sinful
actings
;
the
thorn-tree
brings
forth
a
thorn-tree
,
and
the
thistle-seed
a
thistle
;
it
's
clear
in
Cain
,
the
Pharisees
:
So
gracious
dispositions
produce
acts
of
love
,
faith
,
hope
,
godly
sorrow
,
works
of
righteousnesse
and
mercy
.
As
wine-grapes
grow
out
of
the
vinetree
,
and
the
Lord
fits
influences
of
grace
for
such
dispositions
:
like
sowing
,
like
harvest
;
and
here
also
men
gather
not
figs
of
thistles
:
the
vessel
smells
of
good
or
sour
wine
:
Some
must
foam
out
their
own
shame
,
and
all
wonder
at
the
gracious
words
that
proceed
out
of
Christs
mouth
.
For
dispositions
in
Christ
were
strong
habits
of
grace
;
and
the
running-over
fountain
and
fulnesse
of
the
holy
Ghost
,
the
savour
of
the
breath
of
the
anointing
,
and
the
dispositions
that
accompany
the
fulnesse
of
the
holy
Ghost
,
is
a
very
garden
and
a
heaven
:
and
here
there
is
some
truth
in
that
,
Cant.
2.
13.
The
vines
with
the
tender
grapes
give
a
good
smell
.
Cant.
5.
8
,
9
,
10
,
11.
Psal.
45.
1
,
2
,
3
,
4.
2.
Psal.
119.
136.
Rivers
of
teares
run
down
mine
eyes
,
because
they
keep
not
thy
Law
.
Some
fountaines
that
are
lesse
have
small
streams
and
ebb-brooks
;
Heavenly
dispositions
connaturally
cast
out
acts
suitable
.
other
large
fountains
have
mighty
rivers
and
floods
issuing
from
them
:
we
may
judg
what
a
fountain
both
of
habits
&
dispositions
are
within
,
where
there
comes
out
joy
unspeakable
and
full
of
glory
,
leaping
for
joy
,
fulness
of
assurance
,
like
a
ship
with
full
sails
and
full
wind
.
As
fulnesse
of
love
and
of
all
spiritual
dispositions
of
tendernesse
must
be
in
the
bowels
and
heart
of
Christ
,
who
sends
out
acts
of
enduring
pain
,
blood
,
shame
,
death
,
horrour
of
wrath
,
and
the
curse
of
a
revenging
God
for
sin
.
The
love
of
Christ
needs
no
exhortation
to
acts
of
love
;
nor
is
there
need
of
earnest
request
and
intreaties
to
the
fire
to
cast
out
heat
,
and
the
Sun
to
give
light
:
need
you
exhort
an
extreme
pined-away
sick
man
to
be
pained
and
weak
,
or
request
the
Sunne
to
shine
?
How
mighty
and
strong
are
the
acts
of
longing
and
languishing
after
Christ
that
flow
from
love-sicknesse
?
and
then
what
suitable
influences
of
grace
must
goe
along
with
these
actings
?
what
pullings
of
strength
to
pluck
up
mighty
cedars
?
what
an
influence
of
love
in
God
to
bear
up
all
things
,
and
so
to
bear
mountaines
,
to
bear
torments
,
to
bear
new
deaths
?
O
what
a
mighty
arm
of
omnipotent
grace
,
Col.
1.
11.
Strengthened
with
all
might
according
to
his
glorious
power
,
unto
all
patience
and
long-suffering
with
joyfulness
.
A
power
above
all
that
we
think
or
ask
.
Thoughts
even
of
men
can
goe
far
,
and
far
in
apprehending
of
power
and
strength
,
ever
that
can
remove
out
of
their
place
as
many
millions
of
mountains
and
whole
earths
,
as
Angels
and
men
can
write
on
the
outmost
and
highest
heavens
,
East
,
West
,
South
,
and
North.
Suppose
they
were
all
paper
,
and
double
,
and
treble
,
and
multiply
them
again
to
millions
of
millions
of
heavens
,
and
writ
new
figures
of
signes
and
excellencies
on
them
;
yet
the
power
of
grace
,
furnishing
influences
,
is
above
these
acts
of
thinking
and
counting
;
and
yet
the
short
thinkings
of
unbelief
are
at
this
,
can
he
help
me
to
spit
at
fame
,
glory
,
riches
,
and
a
whole
earth
of
pleasures
?
know
ye
his
strength
and
his
mighty
puls
that
have
translated
many
?
3.
When
the
disposition
of
grace
is
on
,
a
small
object
brings
forth
suitable
actings
;
Christ
lets
out
one
cast
of
his
eye
upon
Peter
,
and
he
went
out
and
wept
bitterly
;
a
small
shake
of
the
tree
brings
down
ripe
apples
,
they
fall
of
their
own
accord
:
a
gentle
quiet
gale
of
wind
will
cause
a
light
swift
vessel
to
make
twice
as
much
way
as
a
huge
ship
:
a
rent
in
the
garment
of
a
deadly
enemy
seemes
a
small
transgression
;
but
to
David
it
hath
a
mighty
smiting
of
heart
.
We
are
afraid
to
come
under
the
pull
of
Christs
arm
,
as
if
it
were
pain
and
death
to
be
loved
and
translated
by
Christ
,
John
5.
40.
Isa.
30.
10.
Jer.
51.
9.
Ezek.
24.
13.
Some
will
not
be
cured
,
and
are
averse
from
being
drawn
to
come
to
Christ
and
be
saved
;
and
an
hating
of
meanes
is
a
virtual
hating
of
the
sweet
and
special
alluring
attractions
of
grace
;
and
we
value
actings
of
grace
at
so
low
a
rate
,
as
if
we
could
doe
all
our
alone
by
pure
nature
.
I
my self
will
awake
early
.
What
,
5.
Prop.
was
David
sleeping
,
or
his
tongue
sleeping
,
or
his
harp
sleeping
?
yea
even
when
the
heart
is
prepared
and
strongly
fixed
to
praise
,
there
is
some
sleepinesse
on
the
man
.
I
insist
not
on
this
,
that
none
run
so
swiftly
for
the
price
and
wager
of
glory
,
but
a
cramp
or
a
stitch
may
come
on
,
so
as
they
need
a
spur
,
and
turn
dull
and
slow
.
But
the
5th
Property
of
a
heavenly
disposition
is
to
cause
the
man
reflect
upon
himself
and
his
own
sleepinesse
.
Heavenly
dispositions
cause
a
man
act
upo●
himself
.
8
—
my self
will
awake
early
.
What
if
tongue
and
voice
awake
?
what
if
harp
and
the
gift
of
musick
wake
,
if
mans
heart
sleep
?
1.
Grace
hath
an
immanent
working
,
and
a
reflect
acting
on
it self
and
the
mans
own
heart
as
well
as
a
transient
,
and
a
direct
acting
:
the
vessel
of
honour
,
or
the
chosen
man
purgeth
himself
,
2
Tim.
2.
21.
And
every
man
that
hath
this
hope
purifies
himself
,
even
as
he
also
is
pure
.
1
John
3.
3.
Jude
exhorts
so
v.
10.
Building
up
your selves
on
your
most
holy
faith
,
praying
in
the
holy
Ghost
.
Some
think
if
the
holy
Ghost
act
,
pray
,
sigh
,
believe
,
praise
in
them
,
they
need
to
doe
nothing
,
the
holy
Ghost
prayes
in
me
,
and
in
my
stead
.
Nay
but
Jude
wills
you
to
edifie
your self
:
the
actings
and
influences
of
the
holy
Ghost
are
not
given
to
this
end
,
that
we
should
sleep
,
and
sport
,
and
play
.
21.
Keep
your selves
in
the
love
of
God
.
Will
not
the
love
of
God
keep
the
man
in
the
love
of
God
?
Shall
not
Christ
in
you
the
hope
of
glory
keep
Christ
himself
in
you
?
nay
what
need
were
there
then
of
watching
?
Watch
thou
in
all
things
,
1
Tim.
4.
16.
Take
heed
to
thy self
and
to
thy
doctrine
.
Then
may
one
take
heed
to
reading
,
and
not
take
heed
to
himself
,
Acts
20.
28.
Paul
to
the
Elders
of
Ephesus
,
Take
heed
to
your selves
and
to
the
flock
.
They
shall
not
heedfully
watch
over
the
flock
,
who
doe
not
carefully
watch
over
themselves
.
Is
this
right
,
that
men
should
doubt
of
the
influences
of
God
,
and
fear
that
God
forgets
himself
and
his
own
begun
work
of
grace
,
and
never
fear
their
own
lazy
back-drawing
?
Why
but
we
should
be
on
our
wings
,
and
waken
our selves
,
and
crow
more
loudly
.
It
's
a
gracious
complaint
,
Cant.
1.
6.
My
mothers
children
were
angry
with
me
,
they
made
me
the
keeper
of
the
vineyards
,
but
mine
own
vineyard
have
I
not
kept
.
Ask
hourly
what
your
own
heart
does
,
how
the
husbandry
at
home
thrives
.
The
Spirit
of
the
Lord
was
in
Jehoshaphat
without
doubt
;
but
2
Chro.
20.
3.
When
he
heard
of
the
host
coming
against
him
,
he
feared
,
and
set
himself
to
seek
the
Lord
.
The
Spirit
of
the
Lord
came
upon
Jahaziel
,
but
he
was
not
idle
,
but
prophesied
and
stirred
up
himself
to
believe
.
Often
it
's
said
the
Spirit
of
the
Lord
came
upon
Sampson
,
yet
so
as
Sampson
roused
up
himself
,
and
shook
himself
,
Judg.
16.
20.
Spirit-raptures
,
wherein
we
lie
from
duties
,
are
but
delusions
:
all
the
visions
,
raptures
,
and
high
actings
of
the
Spirit
set
men
on
to
duties
of
hearing
,
prophecying
,
praying
.
See
all
the
Scripture
for
this
.
CHAP.
XI
.
Of
the
fourth
disposition
,
which
is
Love-sickness
.
1.
Parts
of
the
Text.
2.
The
meeting
of
Believers
for
godly
conference
is
owned
by
the
Lord
.
3.
Smaller
means
of
grace
,
and
short
visits
of
Christ
,
are
to
be
highly
esteemed
,
especially
when
flowings
are
neglected
.
4.
Sense
is
prouder
then
Faith
.
5.
Withdrawings
of
Christ
teach
us
profitably
.
6.
Except
we
find
Christ
,
we
cannot
pray
as
becomes
.
7.
The
real
withdrawings
of
Christ
make
no
real
change
in
moral
or
legal
interests
;
four
great
interests
stand
entire
and
safe
under
desertion
.
8.
What
love-sickness
is
.
9.
The
wisedome
of
God
in
suspended
influences
of
grace
.
10.
The
wisedome
of
Soveraignty
therein
,
and
how
dependance
on
the
Lords
guiding
is
best
.
11.
How
we
may
deprecate
the
pain
of
love-sickness
,
and
pray
for
comforts
and
influences
,
and
12.
may
contradict
the
Lords
permissive
will
.
13.
We
are
to
have
peace
as
touching
the
satisfied
for
guilt
of
sin
,
when
we
have
not
peace
with
the
inherent
blot
.
14.
How
Love-sickness
rightly
pains
.
15.
Pain
of
Love-sickness
.
16.
Sense
above
faith
.
17.
The
Idol
of
moderation
.
18.
Of
spirtual
savouriness
.
Cant.
5.
v.
8.
I
charge
you
,
O
daughters
of
Jerusalem
,
if
ye
find
my
beloved
,
that
ye
tell
him
that
I
am
sick
of
love
.
9.
What
is
thy
beloved
more
then
another
beloved
,
O
thou
fairest
among
women
?
what
is
thy
beloved
more
then
another
beloved
,
that
thou
dost
so
charge
us
?
THe
charge
by
an
oath
is
given
to
the
daughters
of
Jerusalem
,
of
whom
the
Holy
Ghost
,
Cant.
2.
7.
Cant.
1.
5.
If
you
find
my
beloved
in
the
Ordinances
by
hearing
or
prayer
,
tell
him
:
what
shall
you
tell
him
?
a
passionate
kind
of
speech
,
that
I
am
sick
of
love
.
Greek
,
wounded
with
love
,
pained
for
the
want
of
Christ
in
his
comfortable
presence
,
who
was
now
to
her
feeling
absent
.
Here
is
a
comfortable
dialogue
between
the
Spouse
and
her
companions
,
who
are
less
experienced
with
the
way
of
Christ
then
she
;
there
was
a
more
comfortable
dialogue
betwixt
Christ
and
the
Spouse
,
but
she
slighted
that
,
and
therefore
now
is
glad
to
speak
with
the
servant
when
the
Master
is
away
.
In
the
words
there
is
the
Spouses
speech
,
containing
a
charge
,
that
the
daughters
of
Jerusalem
carry
a
message
to
Christ
.
2.
The
particular
message
,
I
am
sick
of
love
.
3.
The
daughters
of
Jerusalem
their
reply
and
carnal
disposition
is
noted
,
bewraying
their
ignorance
of
Christ
,
and
finding
fault
with
vehemency
of
words
doubled
,
What
is
thy
beloved
?
what
is
thy
beloved
more
then
another
beloved
?
2.
Yet
a
feeling
of
some
savouriness
in
the
Spouse
in
her
love-sickness
,
O
thou
fairest
among
women
!
The
Church
did
formerly
of
late
confer
with
Christ
,
and
refused
to
open
to
him
when
he
was
knocking
and
showring
down
influences
of
grace
;
now
she
is
glad
to
confer
,
1.
With
the
smiting
watchmen
,
where
she
found
little
of
Christ
.
2.
Next
with
private
Christians
in
Assemblies
.
This
is
a
mean
of
the
Lords
showring
down
of
influences
in
the
publick
and
domestick
,
or
less
publick
meetings
of
his
Saints
;
for
ordinances
of
all
sorts
that
are
appointed
of
Christ
,
they
drop
down
savoury
and
seasonable
dews
.
The
Lord
writes
in
his
book
the
savoury
conferences
of
such
as
fear
the
Lords
name
,
Mal.
3.
16.
and
three
things
follow
.
1.
The
Lord
owns
such
as
are
his
.
2.
His
forbearance
though
there
be
faults
in
their
service
.
3.
His
making
known
to
his
the
difference
betwixt
such
as
serve
God
,
and
such
as
serve
him
not
:
and
Zech.
8.
the
inhabitants
of
one
City
encourage
the
inhabitants
of
another
;
and
the
fruits
of
it
is
1.
The
meeting
of
believers
for
godly
conference
is
owned
by
the
Lord
.
Praying
.
2.
Owning
the
Saints
.
And
they
take
hold
of
the
skirt
of
a
Jew
;
and
both
say
Christians
meeting
for
prayer
and
conference
want
not
God
,
who
raines
down
impressions
of
grace
upon
them
as
his
people
,
especially
when
they
warm
one
another
;
as
many
coales
in
one
heap
make
a
great
fire
.
Nor
is
the
acting
of
the
Spirit
tied
only
to
the
publick
Ministery
;
the
Saints
take
to
their
houses
clusters
of
wine-grapes
,
which
they
feed
upon
at
home
.
Let
the
Saints
meet
,
and
by
conference
and
prayer
draw
down
new
influences
of
the
spirit
,
Jude
20.
Isa.
2.
1
,
2
,
3.
Jer.
50.
4
,
5.
Col.
3.
16.
Heb.
3.
13.
&
10.
24.
1
Thess.
5.
14.
Tell
him
.
Why
did
not
you
your self
tell
him
,
when
he
knocked
,
and
spake
,
and
said
,
Open
to
me
my
Sister
.
She
might
have
told
him
her self
,
Small
meanes
of
grace
,
and
short
visits
of
Christ
,
are
to
be
highly
esteemed
at
some
time
,
especially
when
larger
love-flowings
have
been
neglected
.
when
he
lovingly
knocked
,
and
sweetly
and
comfortably
spoke
,
open
to
me
,
my
Sister
:
now
she
is
glad
,
wanting
his
own
presence
,
to
send
salutation
to
absent
Christ
,
Ah
,
I
cannot
see
him
my self
!
but
tell
him
,
I
charge
you
,
that
I
am
sick
of
love
.
What
speaks
such
a
dispensation
,
but
1.
Saints
be
content
to
sail
with
an
half-wind
,
or
a
side-wind
,
and
improve
it
well
.
Husbandmen
in
the
midst
of
a
long
continued
drought
,
bless
the
Lord
for
twelve
hours
of
Summer●rain
,
that
brings
a
comfortable
reviving
.
A
sight
of
the
Lord
in
the
wilderness
of
Judah
,
Psal.
63.
when
David
cannot
have
Sanctuary-presence
,
is
good
.
A
prayer
of
the
prisoner
,
or
a
groan
,
or
Psal.
102.
19
,
20.
teares
by
the
rivers
of
Babylon
,
and
a
praying
eye
and
heart
looking
out
at
Daniels
window
,
when
all
those
are
banished
and
exiled
captives
farre
from
the
Temple
,
are
sweet
:
and
we
are
to
make
use
of
these
lesser
dispensations
:
though
the
well
be
ebbe
in
a
drought
,
yet
here
the
water
is
sweet
.
Fret
not
because
it's
(
as
Bernard
saith
)
rara
hora
,
brevis
mora
.
His
visits
are
but
half-visits
and
short
,
yet
they
speak
whole
,
rich
,
and
everlasting
mercy
;
little
gold
may
arle
a
rich
mans
inheritance
.
Ab
,
I
have
seen
showres
of
influences
in
plenty
,
and
now
feeds
me
with
far
off
and
half-bedewings
;
did
ye
use
them
well
when
ye
had
them
?
2.
It
sayes
that
sense
is
prouder
then
faith
.
Sense
complaines
the
breathings
of
the
spirit
are
not
strong
,
Sense
is
prouder
then
faith
.
the
wind
is
not
fair
:
But
faith
is
not
content
to
look
through
the
key-hole
,
and
see
the
half
of
his
face
,
and
is
humbler
:
Ah
,
may
I
but
hear
of
him
,
or
kiss
his
feet
and
weep
over
them
,
touch
but
the
skirts
or
the
hem
of
the
garments
of
Christ
,
and
it
is
good
.
Some
must
be
feasted
with
the
King
,
taken
into
his
house
of
wine
,
embraced
in
his
armes
,
or
there
is
no
peace
,
but
fretting
:
But
here
faith
was
commended
as
great
,
Matth.
15.
who
would
be
well
pleased
with
the
crums
that
fall
from
the
table
;
nay
it
was
humble
,
and
hungry
,
and
yet
lively
faith
,
Luke
15.
18
,
19.
Father
;
I
have
sinned
,
I
am
no
more
worthy
to
be
called
thy
son
,
make
me
as
one
of
thy
hired
servants
.
3.
Is
not
spiritual
hunger
humble
?
David
had
a
great
room
in
the
house
,
and
was
a
type
of
the
chief
cornerston
,
and
prepared
in
abundance
for
the
building
of
the
house
,
and
was
a
man
according
to
Gods
heart
;
but
when
he
was
banished
,
ah
,
how
happy
was
a
door
keeper
in
his
house
,
Psal.
84.
3.
The
room
of
a
sparrow
or
a
swallownest
beside
his
Altar
is
a
Kings
inheritance
,
v.
4.
Blessed
are
they
that
dwell
in
thy
house
,
they
will
be
still
praising
thee
,
saith
David
,
at
such
a
time
.
Qu.
But
are
not
love-dispositions
now
under
desertion
and
the
Lords
withdrawing
,
the
stronger
and
more
powerful
in
Christ
?
1.
The
very
withdrawing
of
Christ
,
as
touching
his
end
,
is
mercy
,
and
requires
strong
missing
:
Christs
hard
pulling
to
be
away
,
suites
strong
holding
on
our
part
,
I
will
not
let
thee
goe
;
for
there
is
strength
and
bones
in
love
to
resist
a
contrary
.
2.
Dispositions
heavenly
in
the
affections
,
make
a
huge
deal
of
noise
and
tumult
,
as
here
there
is
pathetick
charging
to
tell
Christ
her
love-sickness
under
desertion
;
and
it
's
good
when
desires
for
Christ
under
absence
are
strongest
:
that
faith
humbly
and
submissively
waiting
on
in
hope
,
is
stronger
also
when
it
makes
least
noise
and
tumult
;
as
the
deepest
river
without
rumbling
runs
quietly
down
the
banks
.
But
1.
Learn
to
husband
well
love-feasts
of
nearer
and
sweeter
presence
;
believe
for
the
time
to
come
;
pray
for
the
time
to
come
;
hear
and
observe
for
the
time
to
come
;
lay
up
love
in
store
for
times
of
spiritual
scarcity
:
Ah
,
we
waste
dispensations
of
the
love
of
Christ
,
and
swallow
them
over
without
humble
believing
,
and
godly
watching
and
fear
,
and
waste
prodigally
feasts
of
love
:
we
then
learn
to
grow
in
experimental
knowledge
,
in
solidity
of
believing
;
sense
is
wanton
,
and
feeds
it self
,
and
we
neglect
faith
and
the
growth
thereof
.
2.
Withdrawings
of
Christ
teach
to
try
whether
we
have
abused
his
manifestations
formerly
.
Be
submissive
when
influences
are
withdrawn
;
examine
whether
they
have
been
abused
,
and
if
you
might
not
have
made
five
ten
,
and
had
a
richer
stock
if
you
had
been
spiritually
diligent
;
and
if
so
,
mourn
for
the
abuse
of
these
showres
;
for
Paul
tells
that
the
Lords
working
in
us
to
will
and
to
doe
,
which
is
showring
of
influences
of
grace
,
is
the
great
teaching
argument
that
lays
bands
on
us
to
will
and
to
doe
:
and
the
Lords
teaching
David
wisdome
in
the
hidden
part
,
Psal.
51.
6.
which
was
holy
breathings
and
inspirations
of
the
spirit
,
to
make
the
letter
of
the
word
effectual
,
is
an
argument
of
heightning
his
sin
of
adultery
and
murther
;
and
he
layes
bonds
on
his
own
heart
to
improve
influences
,
Psal.
119.
33
Teach
me
,
O
Lord
,
the
way
of
thy
statutes
,
and
I
shall
keep
it
to
the
end
.
Certainly
the
Lords
sending
the
first
and
latter
rain
on
his
garden
of
red
wine
,
and
watering
it
every
moment
,
must
lay
bands
on
his
people
to
be
plants
of
righteousness
;
and
his
blowing
with
the
North
and
South
wind
of
his
spirit
upon
his
garden
requires
the
duty
of
the
flowing
of
the
spices
and
their
thriving
;
and
the
spirit
of
the
Fathers
purging
calls
for
bringing
forth
of
more
fruit
;
and
the
spirits
leading
requires
that
we
should
willingly
follow
such
a
guide
;
and
the
Spirits
teaching
requires
that
we
be
docile
and
spiritual
;
and
the
Spirits
convincing
,
that
we
bow
and
yield
to
his
conviction
.
The
Spouse
then
under
the
withdrawing
of
Christ
,
v.
6.
is
here
put
to
see
her
poverty
,
and
speak
by
others
her
case
to
Christ
,
when
she
neglected
to
speak
to
Christ
when
he
was
nearer
to
her
then
now
.
If
you
find
him
,
tell
him
.
There
is
then
some
spiritual
capacity
,
without
which
the
daughters
of
Jerusalem
cannot
pray
,
Except
we
find
Christ
,
we
cannot
pray
.
and
that
is
,
if
they
find
him
not
,
Christ
cannot
be
prayed
unto
,
and
if
the
faith
meet
not
with
him
as
Immanuel
.
Paul
saith
well
,
Rom.
10.
13.
How
shall
they
call
on
him
in
whom
they
have
not
believed
?
2.
Can
one
call
on
God
,
or
cry
to
him
Abba
Father
,
who
never
laid
hold
on
him
as
a
Father
?
Know
then
that
unbelief
is
an
iron
door
betwixt
Christ
and
many
who
pray
,
or
rather
cry
to
him
:
for
many
pray
to
an
unknown
Christ
.
Could
Jacob
wrestle
with
an
unfound
and
farre-off
God
,
Hos.
12.
4.
He
wept
,
and
made
supplication
to
him
:
he
found
him
in
Bethel
,
and
there
he
spake
with
us
.
Can
any
knock
,
and
neither
find
the
right
door
,
nor
2.
know
the
King
and
the
Lord
of
the
house
within
?
ye
never
went
into
the
Kings
chamber
,
nor
to
his
house
of
wine
,
and
how
can
ye
speak
to
him
?
Obj.
1.
You
lay
much
weight
on
the
quality
and
worth
of
prayer
,
when
you
say
we
must
first
find
Christ
,
before
we
can
pray
to
him
?
Answ.
Praying
must
have
some
spiritual
quality
in
it
,
since
it●s
a
work
of
the
Spirit
:
for
speaking
of
words
is
not
praying
.
The
legion
of
devils
in
the
possessed
man
,
Mat.
8.
spake
words
,
and
made
a
suit
to
Christ
,
but
they
prayed
not
:
Davids
enemies
cry
,
even
to
the
Lord
,
Psal.
18.
41.
but
pray
not
.
How
to
judge
of
the
nature
of
praying
.
The
damned
in
hell
speak
words
to
God
,
but
they
blaspheme
and
quarrel
with
holy
justice
,
but
pray
not
.
2.
The
lowest
discernable
breathing
out
of
a
sigh
through
the
holy
Ghost
,
hath
as
well
the
nature
of
prayer
,
as
an
eighth
part
of
an
ounce
of
gold
partaketh
of
the
nature
of
gold
no
less
then
a
mountain
of
gold
.
3.
The
groaning
of
the
Spirit
of
the
Lord
is
in
every
praying
,
and
therefore
let
none
be
beguiled
,
who
are
destitute
of
the
Spirit
;
for
no
man
can
say
that
Jesus
is
the
Lord
,
but
by
the
holy
Ghost
,
1
Cor.
12.
3.
It
's
not
want
of
charity
,
nor
unnecessary
discouraging
of
any
,
to
say
a
thistle
is
a
thistle
,
and
not
a
rose
,
a
thorn
is
a
thorn
,
and
not
a
vine-tree
.
Where
the
spirit
of
grace
joynes
no
influences
of
saving
grace
,
can
you
call
that
speaking
to
God
a
work
of
saving
grace
?
It
were
good
men
were
not
permitted
to
treasure
up
pieces
of
brass
and
copper
,
and
suffered
to
dream
they
have
a
treasure
of
gold
.
4.
Sense
of
deadness
in
prayer
oftner
speaks
the
life
of
prayer
;
and
a
godly
sense
of
blindness
is
a
large
measure
of
seeing
,
John
9.
41.
Obj.
2.
Then
must
we
not
pray
till
me
first
find
Christ
?
Answ.
Not
so
neither
;
for
praying
fitteth
for
praying
:
Stirring
of
the
birth
brings
and
increaseth
lively
heat
;
Praying
fitteth
for
praying
.
better
mar
praying
,
especially
if
you
dare
not
dissemble
,
then
restrain
or
omit
praying
.
Obj.
3.
I
cry
,
and
I
am
not
heard
.
Answ.
The
godly
man
may
move
the
same
doubt
,
Job
19.
7.
Psal.
22.
2.
2.
There
are
degrees
of
discerning
an
answer
.
There
are
degrees
of
discerning
an
answer
,
and
degrees
of
the
Lords
opening
to
the
knocking
of
faith
;
it
were
sit
yet
Magus
prayed
more
,
Acts
8.
22.
and
that
he
went
about
means
with
more
sense
of
deadness
.
If
you
find
my
beloved
.
The
Spouses
withdrawing
beloved
,
v.
6.
is
her
beloved
.
Christ
is
a
seeking
,
The
real
withdrawings
of
Christ
make
no
change
of
legal
interests
in
Christ
.
yet
,
sayes
she
,
he
is
my
beloved
.
The
interest
in
Christ
is
moral
,
or
(
in
a
manner
)
legal
;
the
Father
made
him
ours
by
free
gift
,
the
withdrawing
of
influences
.
2.
The
shining
and
smiling
.
3.
the
suspending
of
influences
needful
for
the
act
of
feeling
is
physical
and
real
.
The
Lords
outward
dispensations
make
no
change
of
1.
Covenant-interest
,
the
Covenant
is
eternal
;
the
Lords
absence
from
his
own
is
not
eternal
.
Nor
is
there
change
in
relation
of
interest
;
no
distance
of
miles
,
no
frowning
or
hiding
of
his
face
makes
Christ
leave
off
to
be
a
husband
,
a
head
,
a
ransom-payer
,
a
Father
.
2.
Faith
layes
hold
on
right
and
on
propriety
.
When
the
heirs
possession
is
suspended
,
and
an
out-lawed
heir
,
here
is
an
heir
;
the
use
of
the
breathings
and
influences
is
removed
;
the
mill
stands
and
grindeth
not
,
the
ground
is
plowed
;
yet
the
same
Lord
and
heritor
of
mill
and
land
remaines
.
Hang
not
your
rights
,
writs
,
and
charters
upon
your
sense
,
or
upon
the
ups
and
downs
of
the
Lords
dispensation
;
nor
doth
a
believers
heaven
stand
in
the
particular
out-lettings
of
the
Lords
free
grace
,
or
his
withdrawings
,
though
the
more
of
the
Spirit
any
hath
,
the
more
doth
their
spiritual
life
and
being
depend
upon
the
operations
of
grace
;
as
all
things
that
grow
and
have
life
depend
upon
the
influences
of
the
Sun
and
Heaven
,
trees
;
and
plants
,
The
life
of
grace
depends
on
influences
of
grace
.
and
flowers
,
and
herbs
,
suffer
a
sort
of
death
by
the
departure
of
the
Sun
from
them
,
and
they
begin
to
live
again
when
in
the
spring
the
Sun
moves
near
toward
them
;
so
are
the
out-goings
and
gracious
influences
of
the
Sun
of
righteousnesse
to
the
renewed
ones
,
in
whom
is
the
life
of
Christ
:
for
Christ
keeps
in
being
his
own
life
,
and
cannot
but
keep
it
in
being
and
operation
,
Rom.
8.
10.
And
if
Christ
be
in
you
,
the
body
is
dead
because
of
sin
:
but
the
spirit
is
life
because
of
righteousness
.
v.
11.
But
if
the
Spirit
of
him
that
raised
up
Jesus
from
the
dead
,
dwell
in
you
;
he
that
raised
up
Christ
from
the
dead
,
shall
also
quicken
your
mortal
bodies
by
the
Spirit
that
dwelleth
in
you
.
See
both
the
life
of
grace
in
this
life
is
kept
in
being
by
the
Spirit
;
and
the
life
of
the
body
,
which
shall
be
made
spiritual
in
the
resurrection
,
is
restored
again
by
the
Spirit
of
Christ
.
2.
Deserted
soules
under
the
Lords
withdrawing
would
neither
cast
away
their
confidence
,
nor
be
too
securely
comforted
when
the
Lord
withdrawes
(
to
speak
to
the
former
)
the
right
in
Christ
is
entire
.
2.
Christs
right
and
acts
in
redeem●ng
of
us
stand
entire
when
we
are
deserted
.
The
bargain
of
Redemption
.
Christs
act
of
buying
,
and
dying
,
and
paying
a
price
for
his
own
.
3.
The
care
of
the
trust
and
charge
of
redeemed
soules
committed
to
Christ
.
4.
The
act
of
Atonement
made
by
Christ
,
accepted
by
God
,
by
which
justice
and
the
law
stands
fully
satisfied
,
are
all
whole
and
untouched
under
desertion
:
For
our
obedience
is
neither
in
whole
nor
in
part
,
neither
in
toto
nor
in
tanto
any
penny
of
satisfaction
to
the
law
,
but
payed
upon
another
account
.
All
these
4.
stand
entire
,
and
the
land
and
shore
sail
not
,
and
move
not
,
though
the
green
Sailer
judgeth
so
,
because
he
and
the
vessel
are
in
sail
.
2.
Nor
is
it
safe
to
sleep
,
and
lie
and
be
secure
,
when
the
Spirit
in
his
flowings
withdraws
.
It
speaks
some
out-cast
,
or
out-lawry
;
and
the
child
should
not
be
quiet
,
when
he
knows
the
Father
is
displeased
:
nor
would
Ministers
heal
them
with
all
Gospel
and
hony
,
and
lay
aside
all
Law
;
for
what
cures
help
the
disease
and
the
first
fever
,
the
same
are
good
some
way
for
the
second
fever
and
recidivation
.
I
am
sick
of
love
.
As
Cant.
2.
Greek
,
wounded
of
love
,
the
Hebrew
word
imports
weakness
,
Judg.
16.
11.
If
they
bind
me
with
ropes
,
I
shall
be
weak
as
another
man
.
Hence
it
implies
languishing
pain
,
What
love-sickness
implies
.
through
want
of
the
feeling
and
enjoying
of
Christs
presence
,
Cant.
2.
5.
Cant.
3.
1
,
2
,
3.
Cant.
3.
6
,
8.
2.
It
implies
sicknesse
and
weakening
of
the
person
,
as
in
Amnons
love
to
his
sister
Tamar
,
2
Sam.
13.
1
,
2
,
3
,
4.
It
comes
from
apprehended
wrath
,
and
the
curse
of
the
Law
,
Psal.
90.
8.
Psal.
32.
3
,
4.
Psal.
6.
1.
Psal.
38.
1
,
2
,
3
,
4
,
&c.
Dan.
9.
11.
Rom.
7.
24.
Isa.
33.
24.
Job
13.
24.
Psal.
77.
7
,
8.
Psal.
88.
Psal.
80.
7
,
19.
3.
It
imports
the
feeling
of
that
pain
.
The
second
act
of
sicknesse
,
Matth.
9.
12.
as
to
the
pain
through
want
of
feeling
and
enjoying
God
.
1.
Two
things
are
here
.
1.
The
want
of
the
life
,
though
the
believer
be
still
loved
,
chosen
,
redeemed
,
translated
from
death
to
life
;
but
the
Lord
,
who
can
put
a
check-lock
and
an
iron
bar
on
all
our
comforts
,
withdrawes
,
and
lets
the
Spouse
swoon
,
and
stayes
not
the
heart
with
flagons
of
wine
and
apples
,
that
is
,
with
the
effectual
applying
of
the
word
of
promise
,
by
which
the
heart
is
established
or
strengthened
,
Jam.
5.
8.
Rom.
1.
11.
and
by
which
we
stay
and
rest
our selves
upon
the
word
the
Lord
,
2
Chron.
32.
6
,
7
,
8.
Acts
14.
21
,
22.
2.
There
is
here
suspending
and
the
want
of
the
consolations
of
the
Spirit
the
comforter
,
which
is
the
other
want
.
Now
the
Lord
hath
holy
and
necessary
reasons
why
he
suspends
influences
to
the
feeling
and
knowledge
of
these
rich
comforts
.
1.
His
holy
Soveraignty
.
Now
soveraignty
never
acts
separated
from
infinite
wisedome
,
when
it
's
most
abstract
from
the
object
;
as
in
making
a
world
,
or
not
creating
any
thing
;
in
ordaining
of
the
same
lump
,
some
to
be
vessels
of
honour
,
and
some
of
dishonour
.
There
is
a
reason
of
the
object
,
but
never
a
reason
concludent
,
or
so
objectively
binding
and
limiting
the
Lord
;
but
the
contradicent
,
to
wit
,
no
created
world
,
no
ordaining
of
some
to
honour
and
some
to
dishonour
,
should
be
as
good
.
As
we
see
in
thousands
and
millions
of
possible
worlds
of
other
men
,
other
Angels
,
and
other
creatures
which
he
can
create
.
2.
Infinite
wisedome
judges
it
fitter
that
old
Jacob
weep
and
be
not
comforted
that
Joseph
be
sold
into
Egypt
,
then
be
a
rejoycing
free
Patriarch
at
home
;
that
the
man
Christ
lie
before
him
with
tears
and
strong
cries
,
then
that
it
be
otherwise
.
3.
To
infinite
wisedom
it
is
clear
,
that
a
creature
and
a
sinful
creature
cannot
so
measure
out
sense
and
comfort
as
the
only
wise
God
;
as
it
is
not
so
fit
all
the
members
of
the
house
,
servants
,
children
,
strangers
should
be
their
own
stewards
of
the
bread
,
wine
,
and
dainties
of
the
house
,
spices
,
ointments
,
myrrhe
,
aloes
,
and
cassia
,
as
that
there
should
be
one
wise
and
faithful
servant
over
the
family
,
that
all
and
every
one
hand
over
head
run
not
to
the
heap
.
Withdrawing
of
comforts
come
from
wise
and
holy
reasons
in
God
.
Therefore
is
the
Lord
to
be
adored
in
his
wisedome
,
as
much
in
withdrawing
influences
of
sense
and
comforts
,
as
in
bestowing
them
:
Judge
if
all
the
fatherless
infants
,
and
pupils
,
and
minors
of
the
earth
were
left
to
be
fathers
and
tutors
to
themselves
,
how
would
it
be
with
their
inheritances
?
If
all
the
sick
on
earth
were
their
own
only
Physicians
,
whether
old
or
young
,
should
it
not
be
ill
with
the
health
of
many
?
Some
cures
are
worse
then
the
diseases
:
there
is
a
sickly
and
unnatural
thirst
on
some
persons
sick
of
a
feaver
;
The
wisedome
of
Gods
appointing
that
we
depend
on
him
.
it
would
be
ill
with
them
if
either
abundance
of
wine
,
or
a
fountain
of
water
were
at
their
bed-side
:
the
choise
and
elective
faculty
of
the
sick
mans
mind
,
is
often
as
sick
as
his
body
.
Let
me
not
then
be
my
own
comforter
,
but
let
the
Spirit
of
infinite
wisedome
enjoy
his
own
office
,
and
be
the
other
comforter
,
whom
the
Father
sends
in
Christs
name
.
Q.
May
not
such
as
are
sick
of
love
pray
for
sense
and
comfort
?
Answ.
How
we
may
pray
for
comforts
.
There
are
some
relative
mercies
that
the
Saints
may
pray
for
;
and
if
they
be
denied
,
praise
and
blesse
the
Lord
for
the
denial
of
them
;
because
we
often
pray
for
sense
,
comfort
,
full
assurance
,
not
as
they
are
acts
of
gracious
duties
(
which
were
good
)
but
as
they
are
taking
and
alluring
rewards
and
wages
before
we
doe
our
work
.
Q.
How
we
may
deprecate
languishing
pain
in
love-sickness
.
2.
Is
not
languishing
pain
in
love-sickness
after
Christ
an
evil
to
be
prayed
against
?
Answ.
No
question
we
may
pray
against
swooning
and
fainting
of
the
life
of
God
,
and
may
pray
for
the
contrary
comfort
,
but
with
submission
to
infinite
wisedom
.
Some
diseases
are
so
diseases
,
as
some
fluxes
and
some
fevers
,
as
they
are
also
medicinal
helps
of
health
,
and
healthy
and
lively
diseases
.
The
Lord
,
and
nature
under
the
Lord
,
gives
excellent
medicine
:
who
knows
but
Hezekiah's
running
botch
,
which
was
otherwise
deadly
,
was
a
natural
help
to
his
fifteen
yeares
health
and
life
which
followed
?
Look
not
on
the
holy
Lord
when
he
is
acting
as
a
Physitian
,
as
if
he
were
acting
as
a
Judge
.
Want
with
good
will
the
sense
and
comfort
that
the
Lord
would
have
you
want
in
his
infinite
wisedome
.
Obj.
But
whatever
we
pray
for
,
we
are
to
pray
for
it
with
submission
,
and
a
reserve
to
holy
soveraignty
,
as
well
as
we
are
to
pray
for
sense
and
comfort
?
Answ.
It
is
a
doubt
and
a
great
one
,
whether
with
alike
submission
we
are
to
pray
for
that
which
is
bonum
honestum
,
and
a
gracious
duty
,
as
we
are
to
pray
for
bonum
jucundum
,
that
which
is
pleasant
,
or
the
reward
of
a
duty
:
Hence
the
question
,
Whether
it
be
lawful
to
pray
for
saving
influences
of
grace
,
and
how
far
,
whether
conditionally
or
absolutely
?
Hence
the
first
Assertion
.
Assert
.
1.
Whatever
the
clay
suites
from
the
potter
,
it
should
be
suited
,
1.
With
that
general
submission
,
or
rather
subjection
,
which
all
creatures
as
creatures
owe
to
their
Creator
:
How
we
may
pray
for
gracious
influences
.
Hence
the
clay
cannot
contradict
the
potter
,
though
but
a
sinful
man
,
and
say
,
why
hast
thou
made
me
thus
?
Rom.
9.
20.
2.
A
negative
submission
is
far
required
,
as
the
contrary
,
to
wit
,
a
chiding
and
contending
with
the
Lord
in
any
case
,
whether
he
give
or
deny
influences
,
is
unlawful
;
it
's
sin
to
reply
on
the
contrary
to
judge
or
misjudge
God
,
v.
20.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Isa.
45.
9.
Woe
to
him
that
strives
with
his
Maker
.
See
the
word
in
the
Hebrew
.
Assert
.
2.
It
is
most
lawful
to
seek
influences
of
grace
for
duties
at
all
times
.
1.
The
Saints
doe
pray
for
influences
,
Psalm
119.
25.
Quicken
me
according
to
thy
word
.
27.
Make
me
understand
the
way
of
thy
precepts
.
29.
Grant
me
thy
law
graciously
.
33.
Teach
me
,
O
Lord
,
the
way
of
thy
statutes
.
35.
Make
me
to
goe
in
the
paths
of
thy
commandements
.
Cant.
1.
4.
Draw
me
.
2.
We
may
pray
that
God
would
withdraw
his
influences
from
sinful
actings
,
Psalm
119.
29.
Remove
from
me
the
way
of
lying
.
Psalm
141.
4.
Incline
not
my
heart
to
any
evil
thing
,
to
practice
wicked
works
with
men
that
work
iniquity
.
Matth.
6.
13.
Lead
us
not
into
temptation
.
3.
Influences
to
will
and
to
doe
are
promised
in
the
covenant
of
grace
,
Deut.
30.
6.
Jer.
32.
39
,
40.
Ezek.
36.
27.
and
so
doth
Christ
promise
the
Spirit
and
his
teaching
,
John
14.
26.
convincing
,
John
16.
7.
guiding
,
v.
13.
Then
we
may
suit
from
God
what
he
promises
to
give
.
4.
Our
will
is
to
be
conform
to
the
holy
will
of
God
in
his
law
,
Rom.
12.
2.
1
Thess.
4.
3.
1
Pet.
2.
5.
Then
may
we
seek
necessary
helps
for
these
actings
.
5.
Christ
commends
praying
for
the
Spirit
,
Luke
11.
13.
Matth.
6.
9.
John
16.
23.
and
James
is
clear
in
it
,
Jam.
16.
6.
and
therefore
he
commands
also
praying
for
the
saving
operations
of
the
Spirit
and
his
influences
.
Assert
.
A
two-fold
contradicting
of
the
Lords
will
.
3.
There
is
a
two-fold
contradicting
of
the
Lords
will
.
One
by
way
of
replying
,
striving
and
challenging
the
Lord
as
doing
unequally
.
This
is
condemned
in
the
cited
places
,
Rom.
9.
10.
Isa.
45.
9.
There
is
another
humble
contradicting
in
the
woman
of
Canaan
,
Matth.
15.
26
,
27.
In
wrestling
Jacob
,
when
the
Lord
sayes
,
Let
me
goe
,
Gen.
32.
26.
In
Moses
interceding
,
Exod.
32.
10
,
11
,
12.
Yea
when
Christ
commands
the
disciples
to
watch
,
and
in
order
to
watching
citeth
the
Prophecie
of
Zechariah
,
c.
13.
who
foretold
that
the
flock
should
be
scattered
,
and
that
they
should
sinfully
forsake
and
deny
their
Master
;
he
also
charges
them
to
contradict
that
permissive
will
and
decree
of
God
by
which
it
was
ordained
that
the
Lord
shall
withdraw
his
influences
from
Peter
and
the
rest
of
the
disciples
,
that
their
sinful
weaknesse
might
appear
,
therefore
suppose
the
Lord
say
it
's
my
decree
and
will
to
deny
influences
of
grace
to
us
in
such
particular
actings
,
it
's
the
Lords
mind
that
we
should
humbly
contradict
that
holy
will
and
desire
,
and
pray
in
the
contrary
:
nor
can
the
Lord
command
the
reasonable
creature
to
will
,
or
not
to
desire
saving
grace
;
for
so
the
holy
Lord
should
command
sin
:
yea
to
desire
and
pray
for
grace
is
our
duty
commanded
in
the
Law
,
and
by
Christ
,
Matth.
6.
12
,
13.
Luke
11.
13.
even
when
we
pray
that
the
Lords
name
may
be
hallowed
,
his
kingdome
come
,
and
his
will
to
be
done
by
us
and
others
cheerfully
,
Matth.
6.
9
,
10
,
11
,
12.
we
desire
to
be
kept
from
sin
,
and
to
have
grace
in
all
things
to
obey
the
Lord
,
though
we
know
that
he
denies
his
saving
influences
to
us
and
to
many
others
.
Assert
.
4.
With
this
holy
contradicting
of
the
Lord
will
,
is
conjoyned
an
humble
submitting
to
the
Lords
denying
of
saving
influences
,
without
a
sinful
counter-working
of
his
holy
will
now
revealed
,
or
without
charging
folly
or
unequal
dealing
upon
the
Lord
.
For
,
1.
His
own
grace
is
his
own
grace
,
and
he
is
free
of
all
debt
and
obligation
to
give
gracious
influences
to
Angels
or
men
;
as
also
grace
to
use
the
measure
of
grace
given
,
is
rather
to
be
sought
then
a
large
measure
.
2.
There
is
in
love-sicknesse
for
Christ
a
weakness
of
the
soul
,
A
love-sickness
from
the
want
of
Christ
.
and
a
fainting
for
the
want
of
Christ
;
and
this
may
come
from
the
apprehended
curse
and
anger
of
God
for
sin
,
which
is
a
disease
after
conversion
that
the
child
of
God
may
be
sick
of
.
So
David
,
Psal.
6.
1.
Lord
rebuke
me
not
in
thine
anger
.
Psal.
38.
2.
Thine
arrows
stick
fast
in
me
,
thine
hand
presseth
me
sore
.
3.
There
is
no
soundness
in
my
flesh
because
of
thine
anger
,
neither
is
there
any
rest
in
my
bones
because
of
my
sin
.
4.
For
mine
iniquities
are
gone
over
mine
head
:
as
a
heavy
burthen
they
are
too
heavy
for
me
.
Psalm
90.
7.
We
are
consumed
by
thine
anger
,
and
by
thy
wrath
we
are
troubled
;
thou
hast
set
our
iniquities
before
thee
;
our
secret
sins
in
the
light
of
thy
countenance
.
Therefore
that
Rom.
8.
14.
For
ye
have
not
received
the
Spirit
of
bondage
again
to
fear
,
is
all
one
with
this
,
we
ought
not
to
receive
it
,
or
we
have
not
received
the
habit
,
but
are
and
may
be
under
the
temptation
and
actual
assaults
of
that
spirit
of
law-bondage
.
Now
in
this
sickness
in
the
renewed
soul
,
this
is
wrong
,
that
the
conscience
goes
back
to
its
old
prison
,
As
touching
pardon
we
have
peace
with
God
jure
&
de
facto
,
but
as
touching
the
blot
and
indwelling
of
sin
,
we
ought
not
to
have
peace
with
sin
or
with
our selves
,
as
under
that
blot
.
and
comes
again
under
the
spirit
of
bondage
:
for
Christ
having
made
our
peace
by
the
blood
of
attonement
on
the
Cross
,
there
is
ground
of
peace
with
God
,
as
touching
the
Law-debt
of
sin
;
otherwise
we
fail
against
the
sufficiency
of
the
paid
ransome
:
but
as
touching
the
blot
of
sin
,
we
are
never
to
have
peace
that
way
,
and
so
it
is
good
that
the
soul
is
troubled
that
way
;
and
that
the
world
is
whole
and
needs
not
the
Physitian
Christ
,
is
the
death
of
the
world
and
a
worse
disease
.
Hence
the
third
;
it
's
also
good
that
the
soul
is
pained
for
the
want
of
righteousness
;
those
ingredients
make
love-sickness
a
spiritual
disposition
for
Christ
.
1.
That
the
soul
is
sick
and
pained
for
the
want
of
saving
influences
.
2.
Ingredients
of
love-sickness
.
It
is
pained
with
a
spiritual
burden
;
a
carnal
man
cannot
be
pained
with
a
spiritual
burden
,
no
more
then
a
horse
or
an
Elephant
can
be
sad
for
the
want
of
a
reasonable
soul
,
or
a
sucking
child
weep
because
he
hath
not
learning
,
and
the
knowledge
of
a
Philosopher
.
3.
Sickness
is
a
pain
and
distemper
through
want
of
health
,
and
argues
a
constitution
of
life
,
and
this
sickness
is
a
fainting
and
weakness
of
the
soul
for
the
want
of
Christ
,
he
being
the
health
and
life
of
the
soul
;
and
that
speaks
an
excellent
soul-constitution
,
that
the
soul
lives
,
breathes
,
enjoys
its
best
being
of
life
,
and
the
most
vigorous
and
strong
life
in
Christ
,
and
when
Christ
is
away
in
his
sweetest
operations
of
felt
love
and
intimate
embracings
,
flamings
and
out-lettings
of
free
grace
,
the
soul
is
deadly
sick
,
and
there
is
no
cool
for
this
fever
but
the
shining
and
lovely
speaking
of
the
Physitian
Christ
:
love
hath
killed
some
because
they
could
not
enjoy
the
party
loved
.
Elies
daughter
in
Law
not
only
is
sick
,
but
died
because
the
glory
was
departed
.
4.
The
fits
of
this
Ague
are
strongest
when
the
Lord
is
away
;
cold
paineth
most
in
the
absence
of
heat
;
sickness
in
the
want
of
ease
and
life
:
hence
seeking
him
whom
the
soul
loves
in
all
means
,
and
seeking
him
with
care
,
Saw
ye
him
(
O
watchmen
)
whom
my
soul
loveth
?
So
there
is
panting
,
as
is
in
sickmen
,
or
chased
wild
beasts
dying
a
thirst
;
the
flesh
and
the
sen●ble
soul
crying
out
for
the
living
God
.
Psalm
42.
1
,
2.
My
soul
longeth
,
yea
even
fainteth
for
the
courts
of
the
Lord
.
In
this
love-sickness
fainting
and
swooning
are
neer
to
dying
:
the
moisture
turned
into
the
drouth
of
Summer
:
leanness
of
body
speaks
sickness
;
My
heart
and
my
flesh
cry
out
for
the
living
God
;
when
the
pain
of
the
stone
,
and
childbirth
pain
put
some
to
shouting
the
sickness
must
be
vehement
;
shouting
and
crying
out
of
pain
,
O
pain
of
pains
,
I
want
Jesus
Christ
,
my
soul
is
away
;
this
causeth
spiritual
distempers
and
doubts
;
this
sickness
keepeth
the
sick
person
waking
;
there
is
no
sleep
,
there
is
no
rejoycing
:
The
woman
cannot
sleep
,
but
riseth
early
in
the
morning
,
and
weeps
on
Angels
and
men
,
John
20.
1
,
12
,
13.
Ah
,
they
have
taken
away
my
Lord
,
and
I
know
not
where
they
have
laid
him
.
It
was
a
branch
of
this
sickness
in
the
man
Christ
,
though
of
a
far
other
kind
,
feeling
God
to
forsake
him
,
he
with
tears
and
strong
cries
bemoans
himself
to
God
.
It
's
a
wicked
disposition
1.
to
think
we
shall
do
well
enough
without
influences
,
and
the
breathing
of
the
Spirit
.
David
is
in
the
mist
,
and
misses
the
way
when
he
prays
in
his
blindness
,
Lord
,
lead
me
;
and
misses
life
and
some
degrees
of
it
,
when
he
prays
so
often
for
quickning
:
the
Artificer
that
wants
his
tools
and
instruments
can
work
none
.
2.
The
pain
of
love-sickness
.
When
a
soul
can
live
contentedly
and
joyfully
and
wants
God
,
and
lives
fat
and
rejoycingly
60.
or
70.
years
without
Christ
,
and
never
missed
Christ
;
how
few
know
this
sickness
?
Especially
1.
The
pain
of
hunger
and
thirst
which
is
destructive
to
life
;
the
fruitful
earths
disease
and
pain
in
a
manner
is
want
of
rain
and
long
drouth
;
as
Psal.
63.
2.
Psal.
14.
4
,
6.
Lam.
2.
20.
this
plague
brings
forth
overwhelming
of
spirit
,
stretching
out
of
the
hands
when
one
is
a
dying
and
cannot
speak
,
the
eating
of
young
children
;
the
hinde
for
drouth
and
want
of
grass
calves
in
the
field
,
and
forsakes
her
young
ones
,
Jer.
14.
5.
Few
are
put
to
shifts
of
all
sorts
for
want
of
Christ
.
2.
Few
know
the
sorrow
and
sadness
of
an
absent
husband
:
every
wind
is
blessed
in
the
wifes
thought
that
blows
where
he
is
;
every
ship
that
is
thought
to
carry
him
home
is
a
ship
of
desire
;
the
earth
is
loved
that
he
walks
on
;
the
house
blessed
that
he
lodges
in
;
and
when
the
husband
is
dead
,
what
mourning
does
the
wife
of
youth
make
over
his
grave
?
Ah
,
few
know
heart-breaking
and
sorrow
because
Christ
is
gone
;
The
righting
of
the
complaining
of
the
damned
.
this
were
a
holy
moral
happiness
in
the
damned
in
hell
,
if
their
sorrow
for
being
banished
and
punished
with
everlasting
destruction
from
the
presence
of
the
Lord
,
and
from
the
glory
of
his
power
,
2
Thess.
1.
9.
were
for
the
want
of
the
saving
presence
of
Christ
,
which
makes
holy
as
well
as
happy
.
3.
Impatiency
of
desire
is
paining
,
how
long
shall
the
Lord
hide
his
face
?
when
shall
I
see
him
?
come
,
even
so
come
;
there
is
much
paining
impatience
in
that
prayer
for
the
marriage
day
in
such
as
long
for
his
appearance
,
Cant.
8.
14.
Make
haste
my
beloved
,
and
be
thou
like
to
a
Roe
,
or
a
young
Hart
upon
the
mountains
of
spices
.
So
as
the
song
began
with
desire
of
Christs
first
coming
to
kiss
her
with
the
kisses
of
his
mouth
,
in
Christs
more
bright
appearance
in
the
Gospel
,
preached
by
himself
in
the
flesh
,
and
his
Servants
the
Apostles
,
Pastors
,
and
Teachers
;
so
it
endeth
with
a
strong
desire
of
his
second
coming
,
that
he
would
come
with
speed
,
as
the
young
harts
,
which
flee
for
succour
to
the
mountains
where
spices
grow
,
Cant.
2.
17.
as
there
are
divers
words
expressing
this
impatient
desire
,
every
hour
seeming
a
day
,
and
every
day
a
year
to
love-sickness
,
longing
for
that
day
the
dawning
whereof
is
the
eternal
celebrating
of
the
solemn
marriage
betwixt
Christ
and
the
Bride
the
Lambs
wife
without
parting
for
ever
,
Rev.
22.
12.
Behold
I
come
quickly
.
17.
And
the
Spirit
and
the
Bride
say
,
Come
.
And
let
him
that
heareth
,
say
,
Come
.
And
v.
20.
Surely
I
come
quickly
,
Amen
:
even
so
come
,
Lord
Jesus
.
These
five
comes
speak
loves
desire
upon
the
Bridegrooms
side
,
and
upon
the
Brides
side
in
love-sickness
.
1.
How
sweet
is
it
when
pain
it self
makes
prayers
to
Christ
?
and
want
speaks
to
riches
,
death
and
deadness
to
him
who
is
the
resurrection
and
the
life
.
2.
Yet
sense
alone
speaking
often
mistakes
and
chides
,
yea
,
impatient
sense
,
mistaking
the
wise
and
holy
dispensation
of
God
;
for
Christs
absence
is
wise
,
but
not
unkind
and
void
of
love
;
he
does
not
ever
absent
himself
because
he
is
angry
,
or
hates
such
from
whom
he
withdraws
his
influences
,
Saith
above
sense
.
but
to
increase
hunger
and
lively
desire
.
And
3.
Holy
missing
of
Christ
.
2.
Careful
seeking
,
Cant.
3.
1
,
2
,
3
,
4.
Cant.
5.
6
,
7
,
8.
And
3.
Strong
desires
of
love-sickness
are
more
solid
and
edifying
graces
then
feeling
,
sense
,
and
comfort
of
his
presence
as
we
use
them
;
and
these
are
often
stronger
when
Christ
is
absent
then
present
,
and
so
the
influences
of
the
spirit
that
accompany
missing
of
Christ
.
2.
Seeking
of
him
.
3.
And
impatient
longing
for
him
are
more
useful
then
influences
that
accompanies
sense
.
See
how
lively
they
are
in
David
when
he
wants
Sanctuary-presence
,
Psal.
42.
1
,
2.
Psal.
63.
1
,
2.
Psal.
84.
1
,
2
,
3
,
4.
In
the
Spouse
,
Cant.
3.
1
,
2
,
3
,
4.
Cant.
5.
6
,
7
,
8.
compared
with
v.
10
,
11
,
12
,
13
,
&c.
Sense
never
brings
forth
such
a
love-song
,
so
highly
extolling
Christ
,
as
faith
under
absence
.
3.
Strong
believing
and
resting
upon
the
promises
when
the
Lord
hides
himself
under
love-sickness
and
apprehended
wrath
,
fetch
sweeter
influences
then
sense
of
presence
:
as
may
be
clear
in
the
godly
,
who
1.
move
questions
,
yet
so
as
love
and
faith
encline
most
to
the
edifying
conclusion
,
and
to
faiths
side
rather
then
to
the
judgement
of
sense
.
Faith
with
stronger
influences
then
ordinary
controlleth
sense
under
desertions
.
Psalm
71.
7.
Will
the
Lord
cast
off
for
ever
?
faith
under
a
cloud
believeth
he
will
not
cast
off
for
ever
:
and
will
he
be
favourable
no
more
?
8.
Is
his
mercy
clean
gone
for
ever
?
doth
his
promise
fail
for
evermore
?
9.
Hath
God
forgotton
to
be
gracious
?
hath
he
in
anger
shut
up
his
tender
mercies
?
In
these
questions
the
flesh
and
unbelieving
sense
have
a
great
hand
;
the
question
in
sense
includes
this
,
Is
the
Lord
the
Lord
?
and
pure
faith
never
moves
such
a
question
as
that
,
but
the
aim
and
scope
of
faith
is
to
beat
down
such
questions
;
and
the
sense
of
faith
in
these
is
,
the
Lord
hath
not
cast
off
for
ever
;
the
Lord
will
not
leave
off
to
be
gracious
for
ever
and
ever
;
his
mercy
is
not
clean
gone
;
his
promise
and
covenant
is
everlasting
,
and
fails
not
.
2.
Under
the
sense
of
wrath
,
faith
eying
the
nature
of
God
revealed
in
his
word
corrects
sense
.
Lam.
3.
8.
When
I
cry
and
shout
he
shutteth
out
my
prayers
.
Ah
,
no
,
v.
25.
The
Lord
is
good
to
them
that
wait
for
him
,
to
the
soul
that
seeketh
him
:
that
is
a
harbour
in
place
of
a
rock
.
2.
He
was
unto
me
as
a
Bear
lying
in
wait
,
and
as
a
Lion
in
secret
places
.
Ah
,
not
so
.
v.
24.
The
Lord
is
my
portion
,
saith
my
soul
,
therefore
I
will
hope
in
him
.
These
are
strong
and
edifying
influences
of
grace
under
absence
.
9.
What
is
thy
beloved
more
then
another
beloved
?
This
is
not
the
speech
of
enemies
,
for
they
discern
her
to
be
the
fairest
among
women
,
and
see
heavenly
beauty
and
grace
in
the
Spouse
.
2.
They
are
daughters
of
Jerusalem
,
professors
,
that
seek
the
beloved
with
her
,
c.
6.
v.
1.
yet
they
are
less
spiritual
,
and
more
carnal
then
the
Spouse
.
For
1.
They
perceive
her
in
a
passion
,
and
they
meet
her
with
a
sort
of
passion
,
What
is
your
Beloved
?
whereof
is
your
Christ
made
of
more
then
ours
?
either
enemies
or
believers
,
in
so
far
as
they
are
carnal
or
apt
to
mistake
a
spiritual
state
;
so
must
the
world
say
of
Noah
,
who
was
just
in
his
time
,
The
Idol
of
moderation
is
an
enemy
to
true
zeal
.
sure
the
world
thought
him
too
just
;
he
'll
build
an
Ark
,
and
he
'll
have
all
the
world
to
be
drowned
but
himself
and
his
house
.
Hence
Jeroboams
word
,
1
Kings
12.
28.
It
is
too
much
for
you
to
go
up
to
Jerusalem
.
Why
?
and
the
Lord
commanded
them
;
doth
God
command
too
much
?
is
the
Lord
too
strict
?
So
Satan
,
Gen.
3.
1.
yea
,
hath
God
said
ye
shall
not
eat
of
every
tree
of
the
garden
?
that
is
a
strict
Law-giver
who
laies
bands
on
your
eating
of
fruit
which
he
hath
created
to
be
eaten
.
The
believing
disciples
,
Matth.
15.
23.
Send
her
away
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
she
cries
and
troubles
us
with
her
prayers
.
Were
there
not
some
godly
who
might
think
Daniel
needed
not
cry
his
prayers
out
at
his
window
?
he
might
pray
and
not
blow
a
trumpet
?
There
is
an
Idol
called
discretion
and
moderation
,
pray
,
profess
Christ
leisurely
,
we
think
to
be
saved
and
come
to
heaven
as
well
as
you
.
O
what
precise
lips
were
Davids
!
I
will
not
name
Baal
with
my
lips
,
Psal.
16.
4.
It
's
too
great
Morosity
for
Moses
to
say
to
a
King
Not
a
hoof
shall
bide
in
Egypt
.
What
matter
of
cowes
,
if
the
Church
of
God
be
brought
out
of
the
house
of
bondage
?
what
if
there
were
not
one
Israelites
four-footed
beast
breathing
on
earth
,
so
the
Church
live
?
And
1.
Men
that
find
fault
with
too
much
zeal
,
and
cry
,
moderation
,
look
to
that
;
walk
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Eph.
5.
15.
strictly
,
precisely
,
numbring
all
your
foot-steps
;
then
shall
we
be
called
heady
,
precise
,
fools
.
Nay
,
walk
as
wise
men
,
not
as
fools
.
2.
Moderate
professors
stint
themselves
,
this
I
le
do
,
and
no
more
;
it
shall
do
my
business
.
Ah
,
speak
of
influences
of
grace
,
the
ebbing
and
flowing
of
spirits
,
the
breathings
of
Christ
,
the
Kings
chambers
,
the
house
of
wine
;
these
are
imaginations
:
preach
fundamentals
,
faith
and
repentance
,
what
should
more
?
such
truths
as
are
beyond
fundamentals
are
not
necessary
,
obliterate
them
out
of
the
Scripture
;
that
eight
souls
were
saved
in
the
Ark
sure
it
is
not
fundamental
,
many
are
saved
who
know
it
not
;
yet
if
any
say
its
not
necessary
necessitate
praecepti
,
he
is
like
a
man
who
pulls
off
the
covering
off
the
house
,
and
saith
,
what
aileth
you
?
I
touch
not
any
foundation-stone
of
the
house
;
I
hurt
not
the
building
.
What
is
thy
Beloved
?
All
professors
see
not
with
one
measure
of
light
:
the
Spouse
is
a
wonder
to
many
professors
not
so
acquainted
with
Christ
;
some
are
led
to
heaven
through
much
love-sickness
and
pain
,
and
others
with
stronger
influences
of
grace
upon
the
soul
then
others
;
it
rebukes
such
as
are
censorious
and
uncharitable
to
others
,
because
they
have
not
thronged
through
the
same
needle-eye
with
themselves
.
Ah!
1.
How
many
cast
we
out
that
Christ
receives
in
?
Rom.
14.
3.
Luke
7.
39.
2.
We
look
to
what
men
have
not
,
and
not
to
what
they
have
,
and
consider
not
what
God
may
give
them
,
Matth.
19.
30.
3.
Some
see
no
good
in
Christ
,
no
good
in
John
Baptist
,
Luke
15.
1.
Matth.
11.
18
,
19.
Can
any
good
come
out
of
Nazareth
?
no
prophet
ariseth
from
Galilee
.
4.
We
pity
the
sick
though
our
enemy
,
and
extend
not
compassion
to
the
sinner
erring
,
though
the
son
of
the
same
father
.
5.
We
see
the
spot
in
the
face
,
the
crook
in
the
nose
,
but
our
own
unseen
boyls
we
overlook
.
6.
Spiritual
savouriness
active
and
passive
.
We
see
not
the
secret
good
in
some
,
and
their
sincerity
which
is
dear
to
Christ
,
Luke
21.
3.
Luke
7.
44
,
45
,
46.
God
hath
so
ordered
,
that
the
infirmities
of
some
of
his
children
are
ever
visible
in
the
streets
.
O
fairest
among
women
.
Here
the
character
of
this
heavenly
disposition
of
love-sickness
,
which
is
called
savouriness
,
the
Spouse
savours
of
the
Spirit
,
and
speaks
like
one
sick
of
love
,
and
the
daughters
of
Jerusalem
smell
this
savour
,
and
look
on
her
as
the
fairest
among
women
.
There
is
a
savouriness
of
grace
passive
,
whereby
words
and
behaviour
cast
a
smell
whether
the
children
of
God
will
or
not
;
and
an
active
savouriness
by
which
those
who
have
any
thing
of
Christ
can
smell
the
savouriness
of
grace
in
others
.
Now
a
word
of
this
savouriness
as
it
is
in
the
head
,
Savouriness
in
Christ
,
in
his
Spouse
,
in
single
members
.
in
Christ
,
the
cause
and
fountain
.
2.
In
the
Spouse
.
3.
In
the
single
members
.
The
sweet
smell
of
the
fountain
,
suppose
a
well
of
rose-water
,
is
the
cause
of
the
sweet
smell
that
is
in
the
streams
.
1.
There
is
dwelling
in
him
all
the
fulness
of
the
Godhead
bodily
.
John
1.
44.
we
beheld
his
glory
as
the
glory
of
the
only
begotten
Son
of
the
Father
.
2.
What
a
savoury
lump
and
mass
of
grace
must
the
man
Christ
be
,
who
is
the
publick
channel
of
grace
?
through
him
the
savoury
waters
of
the
Sanctuary
,
and
the
river
of
joy
doth
water
all
the
indwellings
of
the
City
of
God
,
Psalm
46.
3.
Christ
,
God-man
,
is
anointed
with
the
oyl
of
gladness
above
his
fellows
,
Psalm
45.
7.
without
measure
,
John
3.
34.
The
fulness
of
anointing
is
upon
him
,
Isa.
61.
1.
Luke
4.
18.
His
name
is
as
a
precious
oyntment
poured
out
,
Cant.
1.
3.
And
the
savour
of
the
knowledge
of
his
name
in
the
preached
Gospel
is
sweet
,
and
savours
out
heaven
and
life
eternal
,
2
Cor.
2.
14
,
15
,
16.
and
the
fulness
of
grace
in
him
,
John
1.
16.
out
of
which
we
all
receive
,
John
1.
16.
makes
him
more
,
nor
savoury
,
and
natural
men
wonder
at
the
gracious
words
that
proceed
out
of
his
mouth
,
Luke
4.
22.
and
enemies
see
some
of
the
anointing
and
shining
of
God
in
him
;
never
man
spake
like
him
,
never
man
did
like
him
,
never
man
lived
like
him
,
never
man
died
like
him
:
would
we
come
neerer
to
Christ
by
faith
and
love
,
we
should
smell
more
of
Christ
.
O
what
a
savour
hath
his
birth
,
his
life
,
his
precious
oyntments
,
his
death
,
his
resurrection
?
he
is
all
savoury
,
Cant.
1.
3.
Psal.
45.
7
,
8.
Cant.
5.
13.
his
lips
,
like
lillies
,
dropping
sweet
smelling
myrrhe
.
2
Cor.
2.
15
,
16.
His
word
a
sweet
savour
of
life
;
His
countenance
is
as
Lebanon
,
Cant.
5.
15.
O
what
perfume
is
in
his
death
,
the
smell
of
Lebanon
is
delicious
.
2.
There
is
much
savouriness
in
the
Spouse
,
Cant.
3.
6.
to
the
wondering
of
many
.
Who
is
this
that
cometh
out
of
the
wilderness
like
pillars
of
smoak
,
perfumed
with
myrrhe
and
frankincense
,
with
all
powders
of
the
Merchants
?
Cant.
4.
10.
the
smell
of
her
oyntments
is
better
then
all
spices
.
v.
11.
The
smell
of
thy
garments
is
like
the
smell
of
Lebanon
.
Now
Lebanon
was
a
field
where
grew
odoriferous
trees
,
roses
,
sweet
smelling
spices
,
and
herbs
in
abundance
.
3.
Every
particular
professor
hath
received
sweet
smelling
anointing
,
1
John
2.
20
,
27.
of
the
Spirit
;
and
they
that
are
after
the
Spirit
savour
of
the
Spirit
,
Rom.
8.
5.
1.
Vse
.
If
the
savouriness
of
love-sickness
be
in
any
,
they
shall
use
means
for
it
;
bring
the
soul
under
the
influences
of
the
sun
of
righteousness
,
for
the
sun-beams
draw
out
sweet
savours
,
and
the
actings
of
love-sickness
out
of
the
habit
of
grace
;
such
smell
as
myrrhe
and
roses
,
and
odoriferous
herbs
and
flowers
,
and
they
have
within
,
such
comes
out
;
ye
cannot
draw
out
sweet
smells
out
of
a
dead
carrion
;
some
plague
themselves
with
the
Gospel
,
and
the
Gospel
plagued
them
:
Satans
influences
for
hating
of
Christ
,
loathing
of
the
Gospel
,
persecuting
the
godly
,
are
mighty
.
2.
To
thrust
the
heart
by
acts
of
love
upon
Christ
encreases
love
;
to
lay
him
between
the
breast
as
a
bundle
of
myrrhe
all
the
night
,
begets
more
love-sickness
for
him
.
3.
Much
praying
changes
the
countenance
of
Christ
and
of
his
;
Jude
20.
building
up
your selves
in
the
most
holy
faith
,
praying
in
the
holy
Ghost
.
Much
praying
mnst
be
much
edifying
of
our selves
in
the
faith
.
4.
Know
the
stink
and
corrupt
breath
of
many
professors
,
rotten
words
,
corrupt
sects
speak
disgracefully
of
Christ
,
as
of
the
man
crucified
at
Jerusalem
,
of
the
holy
Scriptures
at
of
Ink-forms
;
their
throat
is
an
open
sepulchre
.
O
the
dead
bones
and
the
rotten
smell
in
the
heart
which
come
out
in
words
and
actions
.
CHAP.
XII
.
What
may
be
done
in
the
using
of
means
,
hearing
the
word
by
us
,
to
fetch
influences
,
if
there
be
any
truth
in
that
,
Deus
facienti
quod
in
se
est
non
negat
gratiam
.
God
denies
not
grace
to
the
man
who
does
what
he
can
.
Whether
doth
God
command
all
use
of
means
external
or
internal
,
in
whole
and
part
?
2.
Whether
grace
be
above
.
1.
The
desire
.
2.
The
disposition
.
3.
The
prayer
.
4.
The
purchase
of
nature
.
3.
No
sufficient
universal
grace
is
due
to
Brasilians
.
4.
Martinez
de
Ripalda
abuseth
many
Scriptures
to
prove
sufficient
grace
.
5.
No
Gospel-promise
,
no
Gospel-threatning
in
Scripture
concerning
universal
grace
.
6.
Sinners
are
now
interdited
heirs
.
7.
The
connexion
betwixt
natural
and
supernatural
acting
in
conversion
.
8.
Of
the
natural
providence
of
God
Creator
,
and
the
supernatural
and
Redemptory
providence
of
God
by
which
the
chosen
are
converted
.
1.
Whether
God
commands
all
use
of
means
external
and
internal
,
and
every
part
thereof
.
IT
's
a
question
whether
the
Lord
commands
the
only
meer
bulk
of
the
duty
,
to
use
means
,
and
hear
and
read
,
whether
we
act
in
faith
or
no
;
certain
it
is
not
the
full
and
plenary
intent
,
sense
or
purpose
of
any
command
of
God
to
enjoyn
acts
that
are
maimed
,
lame
,
hypocritical
.
1.
It
's
against
the
perfection
of
the
command
;
The
Law
of
the
Lord
is
perfect
,
converting
the
soul
,
Psalm
19.
7.
Not
only
extensively
,
but
also
intensively
,
and
arrests
the
whole
man
,
and
all
the
thoughts
and
powers
of
the
soul
,
and
the
principles
of
the
moral
actions
.
2.
The
Lord
forbids
rather
,
and
rebukes
such
an
use
of
means
,
as
includes
sinful
defects
in
the
principles
,
manner
and
end
.
Psalm
.
50.
16.
But
unto
the
wicked
God
saith
,
What
hast
thou
to
do
to
declare
my
statutes
?
Isa.
1.
12.
Who
required
this
thing
at
your
hand
,
that
ye
should
tread
in
my
Courts
in
the
way
and
manner
that
you
do
.
So
Christ
rebukes
the
Pharisees
praying
and
alms-giving
with
the
blowing
of
a
trumpet
in
so
doing
,
and
shews
them
they
have
no
reward
for
such
works
,
Matth.
6.
1
,
2
,
3.
therefore
there
was
no
reward
promised
to
such
works
.
3.
Hypocrites
,
as
touching
the
manner
of
their
doing
,
do
counterwork
their
own
work
as
touching
the
substance
of
the
duty
commanded
:
vain-glory
,
hypocrisie-like
poison
,
and
death
in
the
pot
pollutes
the
action
as
Ink
and
mire
vitiates
a
cup
of
wine
being
mixed
therewith
;
better
it
is
comparative
to
do
something
of
the
bulk
of
the
duty
,
then
wholly
to
omit
it
,
and
do
nothing
less
or
more
.
2.
Ass.
Both
all
the
good
action
and
every
part
of
it
,
totae
actio
&
totum
actionis
falls
under
the
command
of
God
:
he
who
commands
us
to
hear
in
faith
,
and
read
with
believing
,
commands
us
also
to
walk
and
journey
to
the
place
of
hearing
,
and
commands
us
to
encline
our
bodily
ears
to
give
attention
of
mind
to
the
word
,
as
we
hear
a
moral
oration
without
wandring
of
heart
,
though
in
these
(
hear
the
word
of
God
,
consider
,
hear
diligently
,
encline
your
ears
,
lay
to
your
heart
what
is
spoken
)
God
laies
the
obligation
of
a
divine
command
on
us
,
to
the
physical
act
of
walking
to
the
place
of
liberal
hearing
,
as
to
the
substance
of
the
act
,
and
a
tie
to
far
more
,
even
to
do
the
act
with
all
the
spiritual
circumstances
;
he
who
commands
his
servant
to
go
to
such
a
City
fourty
miles
distant
,
he
commands
him
to
go
ten
miles
of
these
fourty
miles
also
,
and
while
the
servant
is
moving
ten
miles
towards
the
City
,
he
gives
obedience
in
part
pro
tanto
,
and
in
so
far
to
his
masters
command
:
hence
it
must
follow
,
that
giving
of
alms
in
the
substance
of
the
act
,
is
neerer
in
nature
to
the
giving
of
alms
in
a
spiritual
Gospel-way
,
then
not
giving
of
alms
at
all
,
but
a
closing
of
both
bowels
and
hand
to
the
starving
and
famishing
of
the
poor
.
To
the
other
question
it
may
be
enquired
,
1.
Whether
grace
be
above
the
desire
of
nature
?
Answ.
Nature
hath
no
power
of
getting
supernatural
gifts
by
the
strength
of
nature
;
but
nature
hath
a
capacity
,
not
such
an
actual
desire
,
which
supposeth
use
of
reason
and
discourse
to
supernatural
happiness
;
Nature
and
Grace
.
a
capacity
is
an
inclination
to
that
which
may
perfect
it
;
so
man
intends
or
enclines
toward
God
,
and
is
unquiet
while
he
find
him
:
but
it
's
to
abuse
all
Grammer
to
call
a
natural
capacity
an
inbred
appetite
,
and
natural
desire
.
2.
Whether
grace
be
above
the
disposition
of
nature
?
Whether
grace
be
above
the
disposition
of
nature
?
Answ.
This
receives
the
same
answer
almost
:
the
habit
of
sin
by
which
a
man
is
dead
in
sin
,
Eph.
2.
cannot
consist
with
a
sweet
disposition
of
nature
to
get
grace
;
the
same
wine
cannot
be
both
sweet
and
sour
;
nor
is
there
any
sweetness
in
sour
and
bitter
or
unrenewed
nature
.
3.
Whether
grace
be
above
natures
prayers
?
Whether
the
grace
of
God
be
above
the
impetration
,
purchase
and
prayers
of
nature
?
Answ.
The
Scripture
teacheth
us
of
no
prayers
by
natures
help
,
but
by
the
Spirit
interceeding
in
the
Saints
,
Rom.
8.
nor
of
any
purchase
of
grace
that
nature
can
make
;
grace
prevenes
nature
,
but
nature
prevenes
not
grace
.
4.
Whether
grace
be
above
natures
merit
?
Whether
grace
be
above
natures
merit
?
Answ.
It
were
strange
to
say
that
nature
can
of
condignity
merit
grace
,
so
as
God
should
be
unjust
if
he
deny
grace
to
nature
:
where
is
that
written
?
and
does
not
this
make
man
and
nature
to
make
God
a
debtor
?
as
for
the
other
merit
of
congruity
,
if
grace
were
not
above
this
merit
,
we
should
teach
that
nature
may
so
far
act
as
to
make
God
a
debtor
to
the
mans
acting
,
as
God
should
fail
against
decency
,
good
manners
,
courtesie
,
if
he
should
deny
saving
grace
to
Seneca
,
Cicero
,
Aristides
,
and
such
.
5.
Whether
God
gives
supernatural
grace
as
due
to
natures
acting
?
Whether
to
the
man
,
who
prepares
himself
by
the
works
of
nature
to
receive
grace
,
any
supernatural
grace
is
necessarily
due
?
Martinez
de
Ripaldo
saith
,
this
opinion
cannot
be
defended
,
sine
scrupulo
,
without
some
scruple
of
conscience
:
but
an
opinion
may
be
true
,
and
yet
by
some
weak
conscience
cannot
be
defended
without
some
scruple
of
conscience
;
but
it
is
the
bottom
and
marrow
of
Pelagianism
,
as
any
versed
in
the
doctrine
of
grace
,
and
in
Augustine
,
Hieronymus
,
Fulgentius
,
their
works
know
.
6.
Whether
the
Lord
does
infallibly
tie
grace
to
works
done
by
the
strength
of
nature
,
not
as
to
a
disposition
or
merit
,
Whether
the
Lord
tieth
grace
to
works
of
nature
,
though
not
as
by
merit
,
yet
by
condition
.
but
as
to
a
condition
by
the
law
of
God
(
saith
Martinez
)
or
by
the
law
of
grace
,
and
covenant
of
grace
,
and
pur-chase
of
the
merit
of
Christ
(
as
Alvarez
.
lib.
Respons
.
ascribes
to
divers
School-men
and
Jesuits
)
which
condition
is
conjoyned
with
the
gift
of
helping
grace
.
This
hath
no
shadow
of
ground
in
Scripture
.
6.
Whether
Gabr.
Vasquez
.
1.
part
.
disp.
91.
q.
1.
14.
doth
upon
good
grounds
defend
that
rotten
opinion
of
the
School-men
?
Whether
God
doth
confer
such
an
help
of
grace
,
which
is
necessarium
ad
fidem
&
justificationem
necessary
and
sufficient
to
saith
and
justification
,
to
the
man
who
doth
what
he
can
,
ex
viribus
gratiae
naturalis
,
by
the
help
of
natural
grace
?
this
also
destroys
it self
.
Q.
Whether
God
gives
,
or
whether
God
denies
not
sufficient
grace
to
the
man
who
doth
what
he
can
.
7.
Whether
or
not
God
useth
to
give
sufficient
grace
,
or
not
to
deny
sufficient
grace
,
and
other
more
abundant
helps
of
grace
,
to
him
who
does
what
he
can
by
the
strength
of
grace
intrinsecally
supernatural
?
This
is
not
better
then
the
rest
;
for
it
supposeth
that
free-will
disposeth
absolutely
of
,
and
determines
this
grace
,
and
earns
by
its
endeavours
faith
and
justification
;
no
man
ever
yet
did
what
he
can
.
Q.
8.
Whether
Martinez
de
Ripalda
,
Tom.
1.
de
Ente
supernaturali
lib.
1.
disp.
20.
sect.
3.
sect.
4.
sect.
5.
saith
right
,
that
God
doth
so
ever
confer
helps
of
supernatural
grace
to
all
men
,
as
he
stands
and
knocks
at
the
door
,
Rev.
3.
20.
and
it
s
in
mens
free-will
,
be
they
Jews
,
Christians
,
or
Pagans
,
to
open
and
believe
;
but
grace
,
ex
lege
providentiae
supernaturalis
est
necessaria
,
is
necessary
to
excite
and
stir
up
free-will
.
Hence
these
Assertions
.
1.
Assert
.
This
rotten
principle
of
the
School-men
,
that
to
the
man
in
nature
who
does
what
he
can
,
either
by
the
strength
of
nature
,
or
by
the
strength
of
some
grace
which
is
sufficient
,
universal
,
and
common
to
all
men
,
but
yet
determines
not
the
will
,
but
leaves
it
to
its
own
indifferency
to
will
or
nill
,
God
denies
not
saving
grace
for
conversion
,
is
not
to
be
holden
.
1.
Because
the
places
which
speak
of
our
natural
inability
prove
the
contrary
.
Now
if
the
natural
man
cannot
know
nor
discern
the
things
of
God
,
The
natural
wicked
inability
of
all
to
know
,
believe
and
love
Christ
,
proves
that
there
is
no
such
thing
as
sufficient
grace
given
to
Brasilians
and
Indians
,
those
of
China
.
but
judges
them
foolishness
1
Cor.
2.
13
,
14.
If
his
wisedome
be
enmity
against
God
,
and
is
neither
subject
to
the
Law
of
God
,
neither
indeed
can
be
,
Rom.
8.
7.
If
there
be
a
necessity
of
the
Spirit
of
revelation
,
that
the
eyes
of
the
understanding
being
inlightned
he
may
know
what
is
the
hope
of
his
calling
,
and
what
is
the
riches
of
the
glory
of
his
inheritance
in
the
Saints
,
and
what
is
the
exceeding
greatness
of
his
power
to
us-ward
who
believe
,
Eph.
1.
17
,
18
,
19
,
20.
And
if
as
touching
the
will
and
the
affections
,
he
be
wicked
in
all
the
frame
and
imaginations
of
the
heart
,
Gen.
6.
5.
Gen.
8
,
21.
Jer.
17.
9.
Ezech.
36.
26.
Ezech.
11.
19
,
20.
and
that
he
cannot
believe
or
come
to
Christ
mediatly
or
immediatly
except
it
were
given
him
of
God
,
John
6.
65.
Phil.
1.
29.
1.
Act.
5.
31.
2
Tim.
2.
25.
and
except
the
Father
draw
him
,
Joh.
6.
44
,
45.
Eph.
2.
1
,
2
,
3
,
4.
Tit.
3.
3.
Why
should
the
Masters
of
general
grace
tell
us
that
Christ
enlightens
every
man
that
comes
in
the
world
?
Joh.
1.
9.
for
men
enlightned
by
Christ
the
true
light
,
are
no
more
blind
then
seeing
men
,
and
because
this
is
actual
illumination
,
give
us
a
place
of
Scripture
where
it
is
said
,
that
all
the
Brasilians
,
Indians
,
and
other
Gentiles
are
actually
illuminated
by
Christ
the
true
light
even
from
the
womb
.
If
from
the
womb
,
Martinez
de
Ripalda
Jesuita
tom.
1.
de
ente
supernaturali
l.
1.
disp.
20.
sect.
4.
num.
17.
p
180.
Dum
deum
ante
ostium
audio
recolo
illud
Apoc.
3.
Ecce
ego
sto
ad
ostium
&
pulso
,
si
quis
operuerit
mihi
januam
,
Introibo
ad
illum
:
&
mihi
persuades
nunquam
per
deum
stare
(
tanquam
causam
moralem
,
inquam
ego
Jesuitae
respondens
)
ut
concursus
naturae
in
affectum
virtutis
salutaris
non
sit
;
ac
proinde
auxilia
gratiae
pulsantia
&
excitantia
voluntatem
(
suadendo
tantum
,
ut
Pelagius
suasu
nihil
virium
novarum
additur
libero
arbitrio
)
quibus
talis
concursus
edendus
erat
salutaris
nulli
conatus
naturae
in
bonum
defuisse
aut
deesse
,
alias
operante
voluntate
quantum
ex
se
est
,
neque
deus
neque
salus
hominis
appropinquaret
;
si
quidem
ex
defectu
gratiae
supernaturalis
homo
per
eum
concursum
,
qui
potuit
esse
salutaris
,
non
promoveretur
in
salutem
.
Martinez
ib.
sect.
7.
num.
29.
Gratia
supernaturalis
adeo
frequens
ut
continua
providetur
homini
animum
advertenti
ad
bonum
honestum
,
ut
eo
auxilio
juvetur
ad
amorem
honesti
;
ergo
ex
lege
&
providentia
supernaturali
dei
semper
assistit
gratia
praeveniens
supernaturalis
homini
agenni
quod
in
se
est
,
in
amorem
honesti
,
adeoque
frustranea
esset
tanta
frequentia
illustrationum
supernaturalium
&
gratiae
.
when
was
that
true
Eph.
5.
8.
Sometimes
ye
were
darkness
,
but
now
ye
are
light
in
the
Lord
?
for
such
as
are
actually
illuminated
by
Christ
were
never
darkned
:
for
the
actual
illumination
denominates
men
as
truly
as
the
morning
light
names
the
air
lightsome
.
And
when
did
the
Ephesians
and
other
Gentiles
walk
in
the
vanity
of
their
minds
?
having
the
understanding
darkned
,
being
alienated
from
the
life
of
God
,
through
the
ignorance
that
is
in
them
,
because
of
the
blindness
of
their
heart
?
And
if
Christ
shall
destroy
in
this
mountain
the
face
of
the
covering
cast
over
all
people
,
and
the
vail
that
is
spread
over
all
nations
,
Isa.
25.
7.
then
there
is
such
a
covering
and
vail
over
all
faces
:
and
if
people
be
blind
in
darkness
,
and
under
the
power
of
Satan
,
Acts
26.
18.
untill
the
preached
Gospel
open
their
eyes
:
If
Christ
the
true
light
do
actually
illuminate
the
Brasilians
,
Indians
,
Turks
,
those
of
China
who
never
heard
the
Gospel
,
is
a
question
.
2.
If
Christ
stand
at
the
door
of
the
heart
of
Brasilians
,
Indians
,
and
knock
,
and
they
have
power
of
free-will
to
open
,
as
Martinez
saith
,
and
the
Lord
every
moment
knock
and
awaken
up
the
will
by
moral
swasion
,
or
preaching
of
the
Gospel
(
the
Pelagian
grace
)
by
inspiration
,
which
adds
no
new
strength
to
the
will
;
then
is
there
here
a
market
for
the
buying
of
influences
of
saving
grace
:
how
comes
it
that
never
man
in
Brasilia
,
India
,
was
ever
converted
to
Christ
,
and
professed
Christ
?
The
Scripture
which
saith
,
there
is
no
name
under
heaven
by
which
men
are
saved
,
but
by
the
name
of
Jesus
,
Act.
4.
12.
is
here
silent
;
all
stories
of
human
writers
are
silent
.
3.
The
place
Rev.
3.
20.
is
meant
of
the
visible
Church
of
Laodicea
,
v.
14.
to
the
Angel
of
the
Church
of
the
Laodiceans
,
write
,
These
things
saith
the
Amen
,
&c.
18.
I
counsel
thee
to
buy
of
me
fine
gold
tried
in
the
fire
,
&c.
Did
ever
Christ
by
John
or
any
other
Apostle
or
Pastor
write
Gospel
and
command
faith
and
repentance
to
the
Angels
of
the
Churches
of
Brasilia
,
India
,
and
those
who
never
heard
any
such
Gospel-counsel
to
buy
fine
gold
and
white
raiment
,
and
eye-salve
from
Jesus
Christ
?
as
also
the
Jesuit
with
the
same
breath
names
this
converting
and
saving
Gospel
grace
;
for
he
cites
that
of
John
15.
The
Jesuit
Ripalda
citeth
many
texts
of
the
Gospel
for
universal
grace
to
Brasilians
,
and
to
all
which
were
never
intended
by
the
holy
Ghost
.
without
me
ye
can
do
nothing
:
and
the
other
texts
hereafter
,
which
our
Saviour
clearly
expones
to
be
growing
in
Christ
,
as
branches
in
the
vine-tree
,
by
faith
drawing
life
from
Christ
,
v.
4.
Abide
in
me
,
and
I
in
you
;
as
the
branch
cannot
bear
fruit
of
it self
except
it
abide
in
the
vine
,
no
more
can
ye
except
ye
abide
in
me
.
5.
I
am
the
vine
.
8.
for
without
me
(
the
true
vine
)
ye
can
do
nothing
,
ye
can
bring
forth
no
saving
fruit
.
Now
▪
the
bastard-grace
which
the
Jesuit
will
have
to
be
saving
,
and
Christ
knocking
at
the
door
is
nothing
,
but
cogitationes
&
affectiones
naturales
honesti
:
and
I
should
gladly
know
if
Christs
meaning
,
John
15.
5.
Without
me
,
ye
Brasilians
and
Indians
,
and
except
by
faith
ye
abide
in
me
,
as
branches
in
the
vine-tree
,
you
exercise
no
acts
of
desiring
or
thinking
on
an
honest
object
,
nor
can
ye
do
what
is
in
you
to
attain
to
natural
thoughts
of
the
same
kind
.
Must
the
Jesuit
have
the
Apostle
to
speak
to
the
Brasilians
and
Indians
,
O
ye
Brasilians
,
work
out
your
salvation
with
fear
and
trembling
;
for
it
's
God
that
works
in
you
to
will
and
to
do
,
Phil.
2.
in
all
honest
natural
thoughts
.
And
2
Cor.
12.
6.
God
is
in
you
working
all
in
all
;
that
is
,
v.
11.
All
these
worketh
the
same
Spirit
of
God
,
giving
to
you
Brasilians
the
spirit
of
wisedom
,
the
gift
of
healing
,
the
gift
of
working
miracles
,
as
v.
7
,
8
,
9
,
10.
And
the
God
of
peace
(
Heb.
13.
20
,
21.
)
make
you
Brasilians
perfect
in
every
good
work
to
do
his
will
revealed
in
the
Gospel
,
working
that
which
is
well
pleasing
in
his
sight
through
Jesus
Christ
.
If
this
be
not
abusing
of
Scripture
,
what
is
it
?
for
he
cites
these
Scriptures
.
So
Prov.
1.
Wisedom
crys
without
,
she
uttereth
her
voice
in
the
streets
.
Christ
,
Suarez
de
gra
.
lib.
12.
c.
32.
Suarez
lib.
3.
de
aux
.
c.
2.
Suarez
de
praedest
.
lib.
2.
c.
6
,
7
,
&
18.
Cumel
.
1
,
2
,
4.
109.
az
.
3.
disp.
1.
Bellar.
to
.
3.
l.
2.
de
gra
.
&
lib.
arb.
c.
6.
&
seque
.
Greg.
de
Val.
1
,
2.
disp.
8
,
9.
3.
puncto
4.
Vasquez
1.
part
disp.
97.
c.
5.
Bonav
.
m.
2.
d.
18.
art.
2.
c.
1.
Alb.
Magnus
in
2.
d.
28.
art.
1.
ad
4.
Si
hoc
fecerimus
(
quantum
in
nobis
est
)
deus
inevitabiliter
dat
gratiam
.
Marsilius
in
4.
9.
20.
potest
homo
interioribus
dei
motionibus
,
vel
etiam
excitamentis
exte
ioribus
facere
quod
in
se
est
:
quod
si
faciat
,
deus
dat
illi
charitatem
.
Dominico
Sotus
h.
1.
de
nat.
&
gra
.
c.
18.
ad
2.
ita
deus
est
omnibus
praesentissimus
ad
ostium
pulsans
et
a
se
nihil
omnino
desit
officii
quin
perditissimo
etiam
cuique
opem
ferat
.
Stapleto
.
Antid.
in
Rom.
9.
Antidot
.
in
Joan.
c.
6.
Curiel
.
l.
2.
controv.
4.
num.
134.
Vega.
l.
13.
III.
Trident.
c.
12.
Driedo
de
capt
.
tra.
5.
c.
3.
Viguerius
inst
c.
10
.
9.
4.
auxilium
speciale
semper
est
paratum
homini
facienti
quod
in
se
est
.
the
eternal
wisedom
of
the
Father
,
never
proclaimed
the
wisedom
of
the
Gospel
,
which
hath
so
many
Gospel-promises
annexed
to
it
,
to
the
stupid
Brasilians
:
read
Prov.
c.
2.
c.
3.
c.
4.
c.
8.
and
the
manifestation
that
God
makes
to
the
Gentiles
,
Rom.
1.
is
a
natural
,
not
a
Gospel
manifestation
.
But
I
cannot
stay
,
see
the
Authors
on
the
Margin
.
3.
He
who
loves
persons
and
hates
them
e're
they
be
born
,
or
do
good
or
ill
,
and
hath
mercy
upon
these
same
by
softning
and
hardning
their
hearts
,
not
because
they
run
,
or
run
not
,
or
will
,
or
will
not
,
but
because
the
Lord
hath
mercy
on
whom
he
will
:
then
there
is
no
purchasing
by
our
endeavours
of
the
work
of
conversion
.
4.
All
Gospel-promises
and
all
Gospel-threatnings
are
revealed
in
the
Old
and
New
Testament
as
well
as
the
Gospel
it self
,
and
the
Gospel-commandment
;
for
an
unwritten
Law
and
Gospel
binds
not
us
.
But
neither
in
Old
or
New
Testament
is
there
such
a
promise
.
The
nation
and
the
person
that
doth
such
things
shall
be
rewarded
with
the
blessing
of
the
preached
Gospel
.
Nor
is
there
any
such
threatning
that
the
nation
or
person
that
commit
such
sinnes
,
and
omit
such
duties
,
shall
be
punished
with
the
want
of
the
preached
Gospel
for
ever
,
and
with
the
want
of
faith
and
repentance
:
only
the
latter
suffers
an
exception
in
persons
that
sin
against
the
holy
Ghost
:
for
of
Nations
that
sin
,
and
that
before
they
hear
the
Gospel
,
we
read
not
.
It
's
true
,
the
word
of
the
Kingdome
for
great
sins
may
be
removed
,
Zech.
11.
5
,
6
,
8
,
9.
v.
12
,
13
,
14.
Amos
8.
4
,
5
,
6.
v.
11
,
12.
Matth.
21.
33
,
34
,
35
,
41
,
42
,
43.
Acts
13.
44
,
45
,
46
,
47.
Rev.
2.
5.
But
that
proves
nothing
,
it
's
because
the
elect
in
that
place
doe
fail
,
and
there
be
not
any
chosen
thereto
called
.
5.
The
Gospel-promise
,
or
Gospel-threatning
of
sending
or
denying
the
Gospel
to
Pagans
,
who
act
or
who
omit
such
previous
performances
is
an
unwritten
tradition
.
Sinners
under
the
fall
of
Adam
are
now
enterdited
heirs
and
declared
Idiots
,
not
worthy
of
the
trust
of
grace
.
Nor
should
the
glory
of
conversion
be
due
to
the
grace
of
God
,
but
to
our
well-guiding
free-will
,
and
to
the
works
of
righteousnesse
;
that
we
had
done
contrary
to
2
Tim.
1.
9.
Tit.
3.
3.
Eph.
2.
4
,
5.
if
we
could
procure
by
our
good
endeavours
our
own
conversion
.
6.
But
so
much
the
man
fallen
in
sin
is
under
the
state
of
enterditement
;
as
the
eldest
Son
of
a
King
,
who
is
a
fool
,
is
declared
an
idiot
,
and
the
government
not
committed
to
him
.
In
the
Gospel
the
Lord
hath
declared
man
a
simple
fool
,
and
laid
the
Princedome
of
grace
and
glory
upon
the
Catholick
Tutor
and
chief
heir
Christ
Jesus
;
yet
we
fools
will
needs
be
Masters
and
Free-men
before
we
have
served
our
apprenticeships
.
Gladly
would
we
be
from
under
the
dominion
of
Christ
and
free
grace
,
and
be
our
own
;
yea
even
fools
and
mad
men
take
it
not
well
to
be
fettered
and
in
bands
.
7.
Influences
of
free
grace
,
and
the
gracious
actings
of
the
spirit
,
are
paid
for
by
the
price
of
blood
,
Heb.
13.
15.
Let
us
by
him
(
then
)
offer
to
God
the
sacrifice
of
praise
continually
,
Phil.
4.
18.
Heb.
13.
15
,
20
,
21.
2
Thess.
2.
16.
The
budding
and
blooming
of
the
branch
in
every
act
of
growing
,
depends
upon
the
immediate
impulsions
of
life
,
and
from
the
sap
of
life
that
is
in
the
root
,
and
the
vine-tree
Christ
.
Assert
.
2.
But
the
habit
and
seed
of
God
being
within
,
though
the
indisposition
be
great
,
yet
we
would
act
,
doe
well
.
2.
Because
a
natural
heat
in
literal
stirring
doth
pre-paratively
work
upon
the
soul
(
though
not
by
way
of
any
Gospel-promise
)
to
make
it
ready
to
receive
an
influence
of
believing
.
Moses
his
wondering
at
the
bushes
burning
,
and
it
was
not
consumed
,
made
him
draw
near
to
see
more
of
God
,
and
the
acting
of
faith
:
and
wondering
ripened
Christs
hearers
for
influences
of
believing
;
so
Cant.
5.
6.
Moving
of
the
bowels
makes
way
for
influences
of
opening
to
let
the
Beloved
in
,
and
of
praying
and
seeking
.
2.
The
very
noise
and
literal
stirrings
in
these
actings
,
have
far-off
acting
upon
the
dead
habit
to
awake
it
up
;
so
beating
of
the
lump
of
perfume
,
The
connexion
betwixt
literal
acting
and
supernatural
influences
.
wakens
up
the
smell
.
The
blowing
of
the
wind
on
the
garden
of
delicious
flowers
extracts
sweet
smelling
:
the
first
three
or
four
throwings
of
the
iron
bolt
in
the
ship
,
brings
not
out
water
;
but
five
or
six
causes
the
water
to
flow
out
apace
.
The
two
disciples
conferring
,
Luke
24.
concerning
Christ
crucified
,
seem
cold
and
indifferent
;
yea
there
is
much
unbelief
and
deadnesse
on
the
Spirit
,
v.
21.
We
trusted
that
it
should
have
been
he
which
should
have
restored
Israel
;
though
they
say
he
was
a
Prophet
mighty
in
word
and
deed
before
God
and
all
the
people
,
v.
19.
Yet
their
speech
saith
their
heart
was
very
cold
concerning
his
office
as
Redeemer
,
and
concerning
his
Resurrection
;
but
they
goe
on
in
the
conference
,
and
pursue
the
duty
,
though
literally
,
till
he
begun
,
v.
25
,
26
,
27.
to
open
the
Scriptures
to
them
,
and
then
the
heart
begins
to
burn
with
heat
,
v.
32.
It
's
considerable
that
the
woman
of
Samaria's
is
very
literal
at
the
beginning
,
and
only
concerning
Jacobs
well
;
yet
she
going
on
in
the
conference
,
there
comes
a
warmnesse
,
and
a
liking
,
and
a
seeking
of
the
water
of
life
,
and
a
discerning
of
Christ
to
be
a
Prophet
;
and
at
length
a
warmnesse
,
of
faith
in
believing
him
to
be
Christ
,
and
a
leaving
of
the
water-pot
,
and
a
running
to
the
City
to
invite
others
to
come
to
Christ
.
Here
it
is
that
the
first
three
or
four
steps
bring
not
heat
upon
the
man
;
but
to
walk
a
mile
brings
warmnesse
.
To
strike
the
flint
oftner
then
once
brings
out
fire
at
length
;
and
when
there
is
a
kindled
and
a
fixed
habit
of
grace
,
and
gracious
dispositions
,
flamings
of
heavenly
dispositions
follow
apace
:
because
creation
is
a
mids
to
the
execution
of
the
decree
of
predestination
to
life
eternal
,
therefore
he
who
in
predestination
to
life
giveth
his
own
to
Christ
,
John
17.
2
,
6
,
11
,
12.
v.
6.
hath
established
a
new
supernataral
providence
,
or
a
providence
of
redemption
different
from
that
providence
of
God
Creator
,
which
should
have
been
,
if
Adam
had
never
sinned
.
Of
this
providence
these
Scriptures
are
to
be
understood
.
John
5.
17.
My
Father
worketh
hitherto
and
I
work
.
The
new
supernatural
providence
set
up
by
Christ
the
second
Adam
,
by
which
the
conversion
of
the
elect
is
brought
to
passe
,
and
influences
accordingly
given
.
Col.
1.
16.
All
things
were
created
by
him
and
for
him
.
17.
He
is
before
all
things
,
and
in
him
all
things
consist
.
Hence
Rev.
3.
14.
He
is
the
beginning
of
the
Creation
of
God
.
Col.
1.
15.
Who
is
the
image
of
the
invisible
God
,
the
first
born
of
every
creature
.
Rev.
21.
5.
And
he
that
sate
upon
the
throne
said
,
Behold
I
make
all
things
new
.
Heb.
1.
3.
Vpholding
all
things
by
the
word
of
his
power
.
1.
As
by
the
first
fall
all
things
fell
.
2.
The
first
Adam
was
the
publick
catholick
misguiding
Tutor
,
who
marred
and
destroyed
all
;
and
the
Creation
,
and
the
workmanship
of
heaven
and
earth
was
made
subject
to
vanity
,
because
of
mans
sin
,
and
is
now
as
a
woman
travelling
in
birth
,
crying
in
pain
under
corruption
and
vanitie
,
Rom.
8.
20
,
21
,
22.
So
the
second
Adam
coming
to
the
throne
,
made
a
new
heaven
and
a
new
earth
;
and
as
a
Midwife
to
the
travailing
woman
,
brings
forth
the
birth
,
the
free
sons
of
God
,
&
carries
on
the
work
in
bringing
the
man
Christ
in
the
world
;
for
the
man
Christ
is
not
created
and
brought
in
the
world
by
God
simply
as
Creator
and
Law-giver
,
by
the
covenant
of
works
,
but
by
God
as
now
acting
to
redeem
the
world
,
and
making
a
new
Creation
and
a
new
world
.
3.
Hence
the
blessing
of
the
creature
,
and
of
the
earth
,
which
was
under
a
curse
for
mans
sin
,
Gen.
3.
17
,
18.
is
now
from
Christ
,
whom
he
hath
appointed
heir
of
all
things
,
Heb.
1.
2.
and
by
reason
of
Christs
reigning
and
sitting
at
the
helm
of
the
world
,
and
governing
all
things
,
all
the
creatures
because
of
this
King
are
called
to
rejoyce
,
as
Psal.
96.
11.
Let
the
heaven
rejoyce
,
a●d
the
earth
be
glad
;
let
the
Sea
roar
,
and
the
fulness
thereof
.
12.
Let
the
field
rejoyce
,
and
all
that
is
therein
:
then
shall
all
the
trees
of
the
wood
rejoyce
.
Psalm
98.
8.
Let
the
floods
clap
their
hands
,
let
the
hills
be
joyful
together
.
See
Isa.
49.
13.
Isa.
65.
7.
Jer.
31.
11
,
12
,
13.
4.
And
look
,
as
when
a
Kings
son
and
heir
is
married
,
all
the
servants
and
Courtiers
are
cloathed
in
Scarlet
and
gorgeous
apparel
:
So
when
Christ
is
declared
Mediator
,
husband
and
head
of
the
body
the
Church
,
the
whole
servants
of
the
creation
have
a
new
right
,
through
Christ
the
heir
of
all
,
to
the
liberty
of
the
sons
of
God
,
and
to
be
delivered
from
bondage
.
And
hence
the
Saints
have
a
right
through
Christ
to
the
influences
of
this
new
providence
,
the
chief
of
which
are
the
influences
of
saving
grace
:
and
though
there
be
no
promise
made
to
the
chosen
,
do
this
and
ye
shall
be
converted
;
yet
Christ
hath
by
his
blood
merited
conversion
,
and
influences
for
conversion
to
them
;
and
as
in
Christ
all
providences
are
redemptory
providences
,
so
hath
the
Lord
ordained
according
to
the
decree
of
predestination
and
of
redemption
,
that
hearing
,
coming
to
such
a
place
where
Acts
2.
Peter
preaches
,
where
the
Gaoler
heares
Paul
,
Acts
16.
to
the
well
of
Jacob
,
where
the
woman
confers
with
Christ
beyond
her
intention
,
are
means
of
the
conversion
of
such
as
are
ordained
to
salvation
;
so
as
providences
of
themselves
natural
,
are
sometimes
through
the
intention
of
God
made
redemptory
providences
for
the
conversion
of
the
chosen
.
3.
There
is
no
connexion
promissory
betwixt
natural
or
literal
acting
begun
,
and
spiritual
acting
and
heat
of
the
life
of
Christ
:
As
these
actings
are
considered
in
themselves
,
they
seem
to
be
one
web
;
but
the
one
part
of
the
web
is
course
and
grosse
cloth
,
the
other
is
silk
and
cloth
of
gold
;
they
depend
one
upon
another
as
some
providential
and
general
means
,
and
are
intended
of
God
.
2.
there
is
a
coevistence
betwixt
them
by
a
practise
of
grace
,
not
by
a
promise
of
grace
.
3.
There
is
an
order
of
priority
and
posteriority
betwixt
them
.
4.
There
is
a
vicinity
material
betwixt
them
;
as
five
is
a
number
nearer
to
seven
then
three
;
and
yet
three
,
five
,
seven
,
all
differ
among
themselves
in
nature
and
essence
:
to
hear
is
nearer
to
hearing
in
faith
,
then
no
hearing
at
all
,
or
obstinate
turning
away
the
ear
;
they
are
knit
together
as
a
piece
of
institution
watered
(
if
I
might
so
speak
)
with
a
command
,
and
a
heavenly
acting
of
God
;
for
as
was
said
before
,
the
literal
acting
some
way
falls
under
a
commandm●nt
:
he
who
commands
hearing
in
faith
,
commands
hearing
also
.
4.
If
there
be
a
literal
fixedness
of
consideration
in
looking
to
the
duty
,
and
some
literal
missing
and
sense
of
deadness
:
it
puts
the
man
in
the
borders
of
a
spiritual
duty
,
and
hardly
wants
the
soul
so
acting
the
saving
flowings
of
the
Spirit
:
the
very
bulk
and
body
of
a
promise
may
give
some
literal
wakening
to
a
dead
soul
;
and
the
skaddings
of
a
threatning
ma●
put
the
dead
soul
in
some
motion
,
2
Sam.
12.
1
,
2
,
3
,
4.
David
gives
a
literal
hearing
by
the
light
of
a
natural
conscience
to
Nathans
general
parable
.
At
length
,
when
the
Spirit
sets
it
on
by
application
,
thou
art
the
man
,
David
,
v.
10
,
11
,
12
,
13.
comes
to
some
life
of
confession
,
I
●ave
sinned
;
and
there
begin
the
spiritual
seeds
of
Psalm
51.
Indeed
these
two
,
the
literal
part
,
and
the
spiritual
part
,
make
(
as
it
were
)
in
gross
one
bulk
or
body
of
a
work
;
but
they
are
conjoyned
as
the
clay
and
the
gold
in
Nebuchadnezzars
image
;
they
are
joyned
by
God
,
not
by
congrui●y
or
decency
on
the
Lords
part
,
but
of
free
grace
,
not
by
promise
,
not
by
merit
,
nay
,
not
as
work
and
wages
,
but
accidentall
,
as
touching
their
natures
,
yet
the
wise
Lord
intends
the
one
●or
the
other
;
it
's
therefore
good
to
be
about
means
:
the
waiting
at
the
tyde
is
not
sailing
,
yet
it
makes
way
for
sailing
.
What
connexion
is
there
betwixt
Saul's
journey
in
seeking
his
fathers
asses
,
and
Samuel's
anointing
him
King
of
Israel
?
none
at
all
,
but
a
providential
union
there
is
;
but
no
man
can
say
that
there
is
here
either
a
divine
institution
,
or
a
gracious
promise
,
yea
,
or
a
congruity
of
means
and
end
,
of
work
and
wages
:
though
there
be
something
of
a
marred
institution
in
dead
and
dull
hearing
tied
to
saving
believing
:
here
the
same
sweet
breathing
that
falls
on
the
rose
,
acts
on
the
hemlock
,
which
to
me
is
some
mystery
,
to
others
merit
of
congruity
(
which
is
detestable
)
to
others
a
free
promise
(
but
it
being
examined
well
is
but
merit
)
to
others
half
a
promise
:
however
the
dispensation
forbids
laziness
,
and
commands
all
,
even
though
yet
in
nature
,
to
go
about
duties
as
creatures
rational
covenanted
externally
with
God
.
CHAP.
XIII
.
Q.
13.
What
the
unrenewed
and
the
renewed
can
do
in
the
respective
dead
condition
at
the
use
of
means
?
2.
Influences
work
as
God
sets
them
on
.
3.
A
gracious
heart
reflects
upon
it self
.
4.
We
may
do
more
by
the
habit
of
grace
then
we
do
.
5.
Divers
cases
of
renewed
and
unrenewed
.
7.
No
promise
is
made
to
using
of
external
means
only
,
yet
a
sad
threatning
is
made
to
the
not
using
of
them
.
8.
The
opposition
by
unbelief
that
reprobates
make
to
the
Gospel
.
IT
is
a
matter
of
difficulty
to
determine
,
because
of
the
various
cases
,
what
we
may
here
do
in
the
using
of
means
.
1.
Unrenewed
men
and
renewed
both
can
do
less
in
using
of
means
,
when
two
mountains
and
two
rivers
are
in
the
way
,
then
when
one
only
is
before
them
;
an
unrenewed
having
both
his
natural
corruption
and
a
strong
temptation
against
him
can
do
no
less
.
So
Naaman
by
his
office
being
obliged
to
go
to
the
house
of
the
Idol-God
Rimmon
,
and
not
yet
converted
,
could
more
hardly
abstain
from
that
outward
Idolatry
,
then
now
when
to
natural
corruption
fear
of
offending
his
master
the
King
of
Assyria
is
added
.
No
doubt
Pilate
naturally
loathed
and
hated
Christ
,
as
Herod
Acts
12.
did
the
Apostles
and
the
Gospel
,
but
when
Pilate
is
afraid
to
offend
the
people
,
and
to
seem
an
enemy
to
Caesar
,
and
Herod
willing
to
pleasure
the
Jews
,
it
's
no
wonder
then
both
be
not
only
weakned
in
using
the
means
to
believe
in
Christ
,
but
also
positively
oppose
Christ
and
the
Gospel
,
and
if
both
had
been
engaged
in
a
profession
of
Christ
,
as
many
now
are
,
they
might
have
used
means
more
largely
to
believe
,
and
preferred
Christ
not
in
their
heart
and
real
estimation
of
mind
to
men
pleasing
,
but
in
some
externals
also
;
but
that
should
be
no
concludent
argument
that
they
really
loved
Christ
,
because
a
name
may
put
men
to
hazard
court
,
and
means
,
and
life
,
rather
then
deny
Christ
.
2.
Corruption
and
temptation
both
encrease
the
difficulty
of
using
of
means
.
This
seems
a
considerable
difference
,
the
earth
cannot
plow
and
sow
wheat
of
it self
,
yet
when
it
is
plowed
and
laboured
,
and
seeded
,
it
can
enlive
and
nourish
the
sown
corn
;
but
though
we
can
do
much
more
in
the
using
of
means
then
we
do
,
yet
means
work
upon
us
,
if
they
be
only
external
,
Influences
work
as
God
sets
them
on
.
by
no
necessity
of
nature
,
but
according
as
he
stirs
,
who
hath
mercy
on
whom
he
will
,
though
men
run
and
will
:
Nor
can
we
deny
but
the
child
of
God
,
indued
with
an
habit
of
grace
,
hath
actu
primo
,
a
power
to
draw
life
from
the
head
,
The
gracious
heart
may
reflect
upon
it self
spiritual
actings
and
purge
it self
.
as
the
living
members
can
draw
nourishment
from
the
stomach
through
the
liver
and
veins
;
yet
the
Sun
and
heaven
hath
influence
in
all
actings
of
nature
;
the
necessity
of
actual
grace
doth
not
remove
any
of
the
vertue
and
power
of
the
habit
of
grace
:
so
doth
the
renewed
heart
lie
fair
to
a
Gospel-command
:
and
as
actions
vital
are
immanent
,
and
received
often
on
themselves
,
so
here
,
the
heart
renewed
can
work
upon
the
heart
.
Prov.
23.
19.
Hear
thou
my
son
and
be
wise
,
and
guide
thine
heart
in
the
way
:
it
's
grace
that
guides
the
heart
in
the
way
,
but
the
graced
heart
also
guides
it self
,
in
its
manner
of
working
,
in
the
way
of
God
.
1
Tim.
5.
22.
Keep
thy self
pure
.
2
Tim.
2.
15.
Study
to
shew
thy self
approved
unto
God
.
Jude
v.
21.
Keep
your selves
in
the
love
of
God
.
So
1
Joh.
3.
3.
Every
man
that
hath
this
hope
purifieth
himself
,
even
as
he
is
pure
.
The
sea
purgeth
it self
of
mire
and
dirt
,
and
new
wine
casteth
out
the
scum
and
refuse
,
and
gold
melted
seperates
and
casts
out
its
dross
,
and
the
superfluity
of
the
mettal
;
far
more
doth
the
renewed
heart
keep
it self
by
a
lively
power
against
every
power
contrary
to
it self
:
only
the
heart
cannot
plow
the
heart
,
and
remove
its
rockiness
,
the
Lord
by
an
omnipotent
infusion
of
a
new
spirit
doth
that
.
Ezech.
36.
26.
I
will
take
away
the
stony
heart
out
of
your
flesh
,
and
I
will
give
you
an
heart
of
flesh
.
Now
2.
The
renewed
man
does
not
so
much
as
the
renewed
heart
would
carry
him
to
do
:
it
's
clear
saving
wisedom
,
if
David
had
improved
it
,
should
have
kept
him
from
adultery
and
murther
.
Psalm
.
51.
6.
Beh●ld
,
thou
hast
delighted
in
truth
in
the
reins
,
1.
Case
,
We
may
do
more
by
the
habit
of
grace
then
we
do
.
and
in
the
hidden
part
,
thou
makest
me
to
know
wisedom
.
So
is
fornication
against
the
price
of
redemption
that
Christ
hath
given
for
us
,
1
Cor.
6.
19
,
20.
3.
The
renewed
man
may
and
doth
forget
that
the
habit
of
grace
is
given
to
him
to
trade
withal
,
and
for
promoving
of
acts
of
sanctification
;
he
thinks
as
Papists
do
,
it
's
given
to
be
his
justification
and
pardon
,
and
that
it
may
compense
his
other
sins
;
this
I
may
do
because
I
am
a
renewed
man
;
2.
Case
.
We
vainly
look
tha●
the
habit
of
grace
is
given
to
be
our
justification
,
and
that
for
a
dispensation
for
sin
.
and
the
gifts
and
ca●ings
of
God
are
without
repentance
;
and
God
will
dispense
with
it
,
I
being
in
a
state
of
grace
.
But
the
Scripture
saith
,
1
Kings
15.
5.
David
did
that
which
was
right
in
the
sight
of
the
Lord
,
save
only
in
the
matter
of
Uriah
the
Hittite
:
and
so
David's
being
a
man
according
to
Gods
heart
was
no
shelter
to
his
shedding
of
innocent
blood
.
Now
grace
is
not
given
to
the
child
of
God
as
a
piece
of
overguilded
copper
to
a
child
to
play
withal
,
as
if
he
needed
not
to
trade
with
it
,
nor
to
put
it
to
the
bank
.
3.
The
unrenewed
man
is
under
the
debt
of
Gospel-obedience
to
Christ
:
a
deep
habitual
sleepiness
on
the
sluggard
frees
him
neither
from
an
obligation
to
the
duty
of
plowing
,
nor
from
that
justice
of
God
which
cloathes
the
sleeper
with
rags
.
Now
the
shift
that
the
natural
man
hath
,
3.
Case
.
Inability
to
do
without
grace
is
pretended
by
the
lawless
bankrupt
and
by
the
humble
convert
,
but
for
divers
ends
.
is
,
No
man
can
come
to
the
Son
except
the
Father
of
Christ
draw
him
:
it
's
true
,
and
Scripture-truth
of
it self
;
But
it
's
told
,
1.
By
the
proud
and
the
lawless
bankrupt
as
a
shift
.
2.
It
is
told
also
by
the
humble
and
broken
diver
.
In
the
former
mans
sense
the
meaning
is
,
I
cannot
believe
;
I
can
do
no
more
,
he
denies
me
grace
,
blame
himself
;
hence
he
must
keep
his
lusts
.
But
1.
Nature
and
acting
of
nature
must
be
before
the
acting
of
grace
;
he
hath
not
denied
to
you
the
grace
of
using
external
means
,
to
come
to
the
assembly
of
the
Saints
,
to
lend
the
ear
,
and
not
to
turn
the
ear
away
from
the
law
,
and
this
you
refuse
.
2.
Proud
fools
would
cashier
both
Law
and
Gospel
:
but
that
eminent
preacher
Mr.
Fenner's
Wilful
impenitency
page
60.
Will
.
Fenner
,
God
will
not
help
that
man
to
go
that
hath
legs
to
go
and
will
not
.
2.
God
is
to
be
waited
for
in
the
way
of
his
judgements
,
Isa
26.
8.
so
thou
must
not
look
to
fetch
God
out
of
his
walk
,
4.
The
unrenewed
man
would
have
God
to
come
down
to
his
way
.
the
means
of
grace
and
salvation
.
3.
Heaven
is
an
end
,
and
an
end
can
never
be
gotten
without
means
.
4.
God
will
not
set
up
another
door
to
heaven
for
any
man
in
the
world
—
he
'll
never
make
another
Bible
;
Pag.
62
,
63.
either
be
ruled
by
this
or
by
none
:
the
drunkards
way
shall
never
be
his
;
the
worldlings
way
shall
never
be
his
.
The
truth
is
,
5.
The
natural
man
would
be
in
heaven
without
means
.
the
carnal
man
would
be
carried
sleeping
with
his
lusts
and
filthiness
in
Christs
bosome
in
heaven
,
as
an
eagle
flies
over
a
river
and
never
wets
one
feather
;
he
would
be
over
word
,
reading
,
hearing
of
Sermons
,
learning
,
knowledge
,
repenting
,
mortification
,
self-denial
;
there
be
no
Bibles
nor
Ordinances
in
heaven
,
and
by
a
miracle
he
would
be
over
all
these
:
otherwise
I
hear
,
I
pray
,
I
whore
not
,
but
the
way
of
doing
I
cannot
reach
;
and
if
I
cannot
get
this
way
chalked
out
,
let
me
lie
(
saith
he
)
where
I
am
;
God
can
do
this
,
and
he
will
not
,
but
he
will
have
the
Gospel
,
like
a
milstone
,
tied
about
every
mans
neck
that
shall
be
saved
.
Even
among
men
this
is
no
excuse
,
ah
,
you
must
pity
him
(
say
ye
)
it
's
his
natural
temper
;
he
is
mad
in
a
prevailing
habit
of
malice
,
he
is
kind
and
loving
otherwise
:
will
ye
judge
and
law-absolve
him
from
the
guilt
of
man-slaughter
,
and
spare
his
life
for
that
?
Another
acts
a
prank
of
covetousness
,
and
goes
along
in
an
act
of
treason
;
ah
,
(
say
some
)
he
is
a
simple
man
,
and
short-witted
,
but
otherwise
not
wicked
,
in
that
he
hath
been
foolish
;
we
sa●
his
other
virtness
satisfie
not
the
Law
;
he
hath
wit
to
act
mischief
,
and
is
a
greedy
fool
.
2.
This
same
tale
is
said
by
the
humbled
man
,
Ah
,
I
cannot
believe
,
and
I
look
upon
this
weakness
as
afflictive
paining
wickedness
,
and
he
weeps
over
his
wounds
,
and
weeps
over
his
Physitian
,
and
this
complaining
is
good
,
and
hath
good
in
it
.
But
another
doubt
there
is
,
there
is
no
promise
of
rewarding
natural
acting
with
faith
;
true
,
what
then
?
will
ye
go
no
farther
then
on
natures
leading
because
there
is
no
promise
of
grace
made
to
natures
acting
?
2.
6.
No
promise
made
to
using
of
external
means
only
.
We
are
obliged
to
obey
God
in
the
covenant
of
works
,
and
believe
in
Christ
in
the
covenant
of
grace
:
suppose
there
had
been
no
hire
of
life
eternal
in
the
one
or
the
other
;
the
Lord
might
stand
on
his
points
,
and
command
as
Law-giver
,
and
never
come
down
as
a
Covenanter
,
to
hire
and
to
bude
us
as
children
to
embrace
a
great
and
large
Kingdom
on
a
low
condition
,
a
poor
farthing
or
half
penny
of
faith
.
3.
There
is
no
promise
of
a
rich
harvest
made
to
all
who
plow
painfully
,
but
often
the
contrary
;
the
race
is
not
to
the
swift
,
nor
the
battle
to
the
strong
,
Eccles.
9.
10.
nor
have
they
ever
riches
who
rise
early
and
go
late
to
bed
,
and
eat
the
bread
of
sorrow
,
Psal.
127.
and
for
that
shall
the
husbandman
hang
up
the
plow
,
and
till
none
?
there
is
not
a
promise
made
that
all
that
sail
shall
bring
home
rich
ships
full
of
gold
;
what
then
?
are
all
the
Merchants
in
the
earth
loosed
from
the
duty
of
trading
,
and
sailing
cried
down
?
then
all
shipping
must
be
laid
aside
.
4.
7.
But
there
is
a
sad
threatning
to
the
n●t
using
of
means
external
,
an●
yet
no
promise
made
to
the
only
using
of
means
external
.
There
is
not
a
promise
made
to
using
of
means
,
but
there
is
a
sad
threatning
of
wrath
to
such
as
use
no
means
;
he
that
plows
none
,
but
sleeps
in
Summer
,
shall
be
cloathed
with
rags
:
but
there
is
no
word
that
all
who
plow
painfully
shall
be
rich
men
,
and
cloathed
in
scarlet
,
Prov.
28.
7.
He
that
turns
away
his
ear
from
hearing
the
Law
,
even
his
prayer
shall
be
abomination
;
but
all
that
hear
the
Law
are
not
converted
;
this
shews
that
the
Lord
is
provoked
by
the
not
using
of
means
in
natural
men
,
as
both
the
Lords
plea
with
the
wicked
cleareth
,
and
their
sinful
neglect
of
not
putting
God
to
it
,
to
see
if
God
will
not
do
more
,
when
they
have
done
but
a
little
of
their
duty
;
the
Lord
is
at
the
pains
to
charm
them
,
and
doth
it
wisely
,
they
will
be
deaf
as
the
adder
;
well
then
,
Psal.
58.
since
they
will
keep
the
Serpents
poison
whether
God
,
who
useth
means
to
the
contrary
,
will
or
no.
v.
4
,
5
,
6.
Break
their
teeth
,
O
God
,
in
their
mouth
.
7.
Let
them
melt
away
as
waters
which
run
continually
.
8.
As
a
snail
which
melteth
,
let
every
one
of
them
pass
away
.
So
plagued
and
melted
away
sinners
,
you
might
have
been
charmed
by
God
and
would
not
,
can
you
blame
God
?
Jer.
51.
9.
We
would
have
healed
Babylon
,
but
she
is
not
healed
:
well
then
,
it
follows
,
forsake
her
,
let
us
go
every
one
into
his
own
Country
,
for
her
judgement
is
reached
up
to
heaven
,
and
is
lifted
up
unto
the
skies
.
So
God
is
clear
,
and
even
Babylons
refusing
to
be
healed
,
and
to
hear
the
Prophets
,
and
her
nelecting
means
is
justly
plagued
,
Prov.
1.
20.
What
can
wisedom
do
more
but
cry
and
utter
her
voice
,
and
throw
over
the
line
to
such
as
are
in
the
Kingdome
of
darkness
,
the
promises
?
22.
Behold
,
I
will
pour
out
my
spirit
to
you
.
But
v.
24.
Ye
refused
,
no
man
regarded
.
25.
ye
set
at
nought
all
my
counsel
,
and
would
have
none
of
my
reproof
.
29.
They
hated
knowledge
,
and
did
not
choose
the
fear
of
the
Lord
;
and
therefore
the
Lord
laughs
at
their
destruction
,
and
mocks
when
their
fear
cometh
.
And
Luke
14.
16
,
17
,
18.
many
are
bidden
come
to
the
Supper
,
The
opposition
made
by
Reprobates
to
Christ
in
the
Gospel
is
only
in
the
outer
gate
.
and
the
Lord
is
cleared
,
an
offer
is
made
to
them
;
they
all
with
one
consent
refuse
the
use
of
other
means
,
and
the
Lord
saith
,
none
of
them
who
were
bidden
shall
taste
of
his
Supper
.
So
the
Lords
justice
goes
no
farther
then
the
obstinacy
of
men
,
who
refuse
to
come
in
at
the
outer
gate
opposes
him
.
Christ
and
reprobates
so
never
come
to
wrestling
,
and
to
ay
and
no
in
the
inner
gate
,
or
in
the
pains
of
the
new
birth
:
the
sentence
of
a
refused
treaty
with
Christ
,
long
e're
it
come
to
the
out-breaking
of
the
new
birth
cuts
,
them
off
:
green
corn
is
frost-slain
long
e're
it
come
to
the
blade
;
and
it
's
not
the
rotting
of
a
white
and
ripe
harvest
that
is
the
loss
of
it
;
it
's
just
providence
in
the
Gardiner
to
cut
down
and
throw
over
the
hedge
a
plant
that
is
withered
while
it
is
yet
young
,
as
it
is
right
that
he
hew
down
a
tree
ready
to
bear
fruit
when
it
's
barren
and
rotten
.
The
Lord
hath
not
set
down
in
his
word
the
degrees
of
transgression
against
the
covenant
of
works
;
some
in
Adam
might
have
been
more
,
some
less
grievous
transgressors
(
should
all
have
been
saved
or
damned
by
that
only
covenant
;
)
and
since
it
cannot
be
denied
that
multitudes
within
the
visible
Church
perish
for
their
sin
against
the
Law
,
or
the
externally
proposed
Covenant
of
grace
,
and
yet
all
these
so
perishing
are
not
alike
guilty
;
our
Saviour
says
some
had
greater
guiltiness
in
his
sufferings
then
Pilate
had
,
John
19.
11.
holy
and
spotless
justice
doth
cut
off
some
in
their
sins
for
sinning
against
that
Covenant
,
whether
it
be
the
Covenant
of
grace
so
called
,
or
the
Covenant
of
works
,
who
even
are
many
mile
distant
from
sinning
against
the
actings
of
the
regenerating
spirit
,
and
some
come
neerer
to
the
strangling
of
the
new
birth
,
Reprobates
resist
not
the
formal
acts
of
Regeneration
.
and
are
cut
off
by
holy
justice
also
.
When
our
Saviour
saith
,
John
3.
18
,
36.
He
that
believeth
not
is
condemned
already
,
and
the
wrath
of
God
abideth
on
him
;
his
meaning
shall
not
be
,
that
all
condemned
within
the
visible
Church
perish
,
because
the
man
coming
to
the
nick
of
a
gracious
receiving
of
Christ
,
and
having
done
all
requisite
to
a
professor
until
it
come
to
the
breaking
forth
of
the
new
birth
,
he
there
only
fails
;
for
many
sins
and
degrees
of
failing
against
that
Covenant
(
however
it
be
called
)
go
before
that
,
by
reason
whereof
men
are
said
not
to
believe
in
the
Son
of
God
,
and
upon
which
account
they
remain
under
wrath
,
and
are
condemned
for
non-believing
:
he
who
will
not
hear
of
the
Physitian
,
though
he
never
come
within
reach
of
personal
communing
with
him
,
dies
of
his
disease
deservedly
,
because
he
contemns
the
only
Physitian
who
can
cure
him
,
as
well
as
he
who
sees
the
Physitians
face
,
hears
his
words
,
and
beats
back
on
his
face
the
saving
cup
which
would
cure
his
disease
.
Yet
withal
here
we
would
beware
of
Mr.
Baxter's
order
of
setting
repentance
and
works
of
new
obedience
before
justification
,
which
is
indeed
a
new
covenant
of
works
,
meriting
the
sprinkling
of
Christs
blood
and
washing
in
justification
,
and
this
blood
payeth
them
back
again
;
for
by
the
merit
of
Christs
blood
good
works
do
justifie
and
save
.
2.
Mr.
Baxter's
order
of
repentance
before
justification
.
How
clean
walkers
in
new
obedience
must
men
be
?
w●ashen
e're
they
come
neer
the
fountain
,
redeemed
before
they
be
redeemed
.
3.
So
must
men
sweet
and
repent
of
their
life
before
they
be
justified
compleatly
,
but
of
half
or
quarter
remission
and
justification
the
Scripture
is
silent
:
it
crushes
joy
,
peace
,
hope
,
liberty
spiritual
,
for
if
men
earn
not
out
their
repentance
,
they
may
and
do
lose
their
labour
and
reward
before
the
third
part
of
the
day
be
ended
;
nor
does
the
man
accept
Christ
as
Lord
in
a
naked
intention
to
serve
him
;
for
so
saving
faith
includes
in
its
nature
an
intention
of
new
obedience
to
God
:
but
a
man
cannot
be
said
to
have
his
reward
of
pardon
,
because
he
hath
wrought
his
work
,
or
reformed
his
life
only
in
his
intention
,
or
because
he
intends
to
work
his
work
,
Scripture
should
here
speak
.
4.
Why
doth
not
Mr.
Baxter
say
right
down
,
tacienti
quod
in
se
est
Deus
non
denegat
gratiam
?
The
Lord
hath
made
the
covenant
of
grace
with
all
mankind
,
Americans
,
Brasilians
,
with
these
of
Chinah
,
and
it
hath
these
two
halfs
:
1.
Do
and
live
the
life
of
grace
and
of
faith
.
2.
Do
and
live
the
life
of
glory
.
So
that
the
Gospel
and
pardon
,
and
the
life
of
grace
are
promised
to
the
Americans
,
so
they
trade
well
with
nature
,
or
a
general
grace
of
Christ
crucified
,
they
know
not
whom
,
and
they
never
heard
of
;
shew
such
a
covenant
made
in
Scripture
,
and
made
with
the
Brasilians
.
It
's
true
,
the
Scripture
saith
,
repent
for
remission
,
and
repent
,
that
your
sins
may
be
blotted
out
,
Acts
2.
37
,
38.
Acts
3.
19.
But
truth
suffers
here
.
Antinomians
to
exclude
strict
walking
,
make
repentance
to
be
nothing
but
faith
.
So
Mr.
Denne
,
Hobson
.
&c.
Again
,
Socinians
,
and
Mr.
Baxter
,
a
man
of
a
strong
wit
,
on
the
other
extream
to
exclude
the
loose
faith
of
many
,
make
Gospel-faith
to
be
nothing
but
repentance
and
new
obedience
.
But
the
place
Acts
2.
can
no
more
prove
that
repentance
,
and
a
fixed
walk
in
good
works
,
is
such
a
part
of
the
new
Covenant
,
as
this
,
do
and
live
the
life
of
faith
,
and
be
pardoned
,
then
that
Baptism
,
which
is
in
the
text
joyned
with
repentance
,
is
necessarily
required
before
pardon
;
whereas
both
repentance
,
faith
,
baptism
,
new
obedience
,
are
the
way
to
the
possession
of
the
crown
;
not
causes
,
not
the
price
,
not
the
ransome
of
the
right
and
title
to
the
crown
,
and
both
as
conditions
of
pardon
and
title
to
the
crown
and
the
place
.
Acts
3.
19.
speaks
of
repentance
continued
all
the
life
(
for
such
a
repentance
is
commanded
in
both
places
,
and
all
along
in
Scripture
,
Matth.
3.
8
,
11.
Matth.
3.
13.
Acts
11.
18.
Acts
13.
24.
Acts
26.
20.
Ezech.
14.
6.
Matth.
4.
17.
Mark
1.
15.
Mark
6.
12.
Acts
17.
30.
Rev.
2.
7.
Rev.
3.
19.
as
a
work
not
of
a
day
,
but
of
all
the
life
)
also
the
words
should
bear
,
that
sins
were
not
pardoned
until
the
time
of
refreshment
,
that
is
,
till
the
day
of
the
eternal
happiness
and
rest
from
our
labours
of
this
life
,
in
which
day
sins
are
only
blotted
out
declaratively
,
saith
Diodati
.
But
let
it
stand
,
repent
,
that
you
may
be
pardoned
;
and
that
a
turning
to
God
is
a
condition
and
a
way
,
and
a
means
of
remission
of
sins
:
it
shall
not
hold
up
the
fabrick
of
Mr.
Baxters
justification
by
inherent
righteousness
;
for
sure
in
concreto
no
man
is
pardoned
who
continues
in
his
sinful
way
,
but
he
that
repents
and
so
continues
repenting
that
he
may
be
pardoned
to
himself
and
to
others
,
is
the
only
justified
man
of
all
those
that
are
adult
and
come
to
age
.
For
the
Apostles
,
Acts
2.
3.
John
Baptist
,
Matth.
3.
having
to
do
with
loose
professors
and
hypocrites
,
who
sought
righteousness
by
law-works
,
and
yet
slighted
Law
and
all
Law-works
,
do
urge
first
repentance
sincere
.
2.
Continuing
to
the
end
.
3.
Visible
to
themselves
and
others
;
nor
do
we
bid
proud
and
whole
Pharisees
,
and
men
going
on
securely
,
and
workers
of
iniquity
,
as
such
,
immediately
lay
hold
on
Christ
as
their
Saviour
:
and
it
's
true
,
the
motive
of
Gods
abundant
pardoning
,
and
so
the
faith
of
pardoning
mercy
leads
to
repentance
,
Isa.
55.
6
,
7.
let
the
wicked
return
,
for
he
will
abundantly
pardon
;
and
therefore
faith
goeth
before
repentance
as
touching
some
acts
.
In
these
Matth.
6.
14
,
15.
If
ye
forgive
not
,
your
father
will
not
forgive
you
.
Christ
speaks
not
of
the
order
,
as
if
we
must
first
love
our
neighbour
and
our
enemies
as
our selves
before
we
be
justified
;
nor
is
the
holy
Ghost
upon
order
,
1
John
1.
19.
Prov.
28.
13.
Romans
10.
8
,
9
,
10
,
13.
as
if
penitent
confession
of
sin
to
Christ
,
forsaking
of
all
sin
,
and
sound
and
compleat
repentance
,
must
go
before
justification
and
forgiveness
:
but
the
Lord
designs
the
persons
pardoned
,
that
they
must
be
such
as
forgive
their
enemies
,
forsake
their
sins
;
because
men
are
ready
to
sooth
themselves
,
as
if
haters
of
their
brethren
might
be
(
while
they
habitually
continue
in
such
a
wicked
way
)
justified
before
God
.
Mr.
Baxter
in
his
confession
,
c.
5.
sect.
1.
concl.
6.
page
101.
I
believe
that
by
the
new
law
of
grace
,
or
the
promise
,
God
hath
delivered
all
men
(
in
the
tenour
of
the
promise
the
promulgation
reaches
not
to
all
)
from
the
guilt
of
sin
,
and
as
to
the
destructive
punishment
,
on
condition
they
will
accept
of
Christ
and
life
;
and
no
man
is
accepted
out
of
this
promise
(
till
they
remediesly
reject
it
)
but
it
is
so
general
,
that
whosoever
will
have
Christ
,
may
have
him
(
on
his
terms
)
though
none
will
have
him
till
Gods
special
grace
make
them
willing
,
yet
whosoever
will
is
called
to
drink
of
the
water
of
life
.
My
doubts
are
shortly
these
,
1.
What
Scripture
saith
that
Christ
hath
delivered
all
men
,
Doubts
and
reasons
against
Mr.
Baxter
's
new
remedying
Law
of
grace
made
to
all
mankind
.
i.
e.
Brasilians
,
Indians
,
all
the
race
of
man
from
the
guilt
of
sin
,
as
to
the
destructive
punishment
,
or
from
hell
,
why
not
from
their
vain
conversation
?
1
Pet.
1.
18.
the
same
ransome
is
payed
to
save
from
the
one
as
well
as
the
other
.
2.
How
is
it
not
a
scenical
and
a
poor
delivery
,
and
satisfaction
and
ransome
paid
to
justice
,
if
justice
inflict
eternal
destructive
punishment
on
all
Brasilians
,
Indians
:
millions
of
this
huge
(
all
)
must
then
be
the
covenanted
people
of
God
if
they
be
saved
conditionally
;
can
a
covenant-promise
be
made
to
all
,
if
all
be
not
the
people
of
God
by
this
covenant-promise
?
3.
Can
a
promise
of
God
never
promulgated
,
never
by
fame
or
sound
of
words
reaching
the
ears
of
these
to
whom
the
promise
is
made
,
be
either
promise
or
obliging
Law
?
the
Lord's
will
to
do
good
is
but
a
meer
decree
,
never
a
promise
till
it
be
spoken
;
was
there
such
a
thing
from
eternity
as
a
promise
of
God
to
make
the
world
?
a
decree
there
was
,
never
a
promise
.
God
said
never
in
Old
or
New
Testament
,
if
all
the
Brasilians
,
Indians
,
shall
believe
in
Christ
,
they
are
saved
:
and
to
them
come
to
age
a
promise
conditional
it
cannot
be
;
when
not
only
never
promulgated
,
but
Apostles
and
others
are
expresly
forbidden
to
promulgate
it
to
the
Gentiles
,
Matth.
10.
5.
Acts
16.
6.
as
being
no
people
of
God
,
Lo-ammi
,
not
obtained
mercy
in
Christ
,
Hos.
1.
10.
1
▪
Pet.
3.
10.
Rom.
10.
24
,
25.
and
yet
for
all
these
Christ
died
,
all
these
Christ
saved
conditionally
;
they
are
saved
,
and
my
people
,
and
I
promise
to
them
life
in
my
Son
so
they
believe
,
but
tell
them
not
of
it
;
what
a
Gospel
is
this
?
4.
How
can
the
Brasilians
be
guilty
of
remedylesse
rejecting
of
a
Christ
they
never
heard
of
?
for
how
shall
they
believe
in
him
of
whom
they
never
heard
?
Rom.
10.
14.
how
have
they
sin
in
hating
Christ
;
for
Christ
came
never
to
them
,
either
in
proper
person
,
or
the
Gospel
,
John
15.
22
,
23.
preached
?
5.
How
can
this
promise
be
so
wide
and
general
,
as
none
are
excepted
?
for
either
Christ
dyed
not
for
Infants
,
and
so
no
Infants
are
redeemed
,
nor
washed
in
the
blood
of
Christ
,
no
Infants
are
part
of
the
world
or
mankind
,
or
Infants
are
condemned
for
not
actual
accepting
of
Christ
and
life
,
and
for
wilful
and
remedilesse
rejecting
of
Christ
,
because
they
will
not
come
to
Christ
and
drink
;
as
Rev.
22.
17.
6.
If
whosoever
will
have
Christ
may
have
him
,
Brasilians
and
Indians
,
and
grace
be
universal
,
as
saith
Mr.
Baxter
;
Brasilians
and
all
Mankind
must
be
freeholders
,
and
soveraigns
of
Heaven
and
Hell
,
of
the
Decrees
of
Election
and
Reprobation
,
of
Effectual
calling
:
it
must
then
be
in
him
that
runs
and
wills
,
and
not
in
God
who
shews
mercy
;
nor
doth
the
Lord
have
mercy
on
whom
he
will
:
It
's
but
a
mock
to
say
,
that
God's
speciall
grace
doth
make
men
willing
;
for
Americans
and
Brasilians
are
Lords
,
having
in
their
power
both
general
and
special
grace
;
except
Mr.
Baxter
yield
to
us
a
grace
which
doth
predetermine
or
indec●inably
bow
,
fix
and
set
the
free
will
the
way
the
Lord
decrees
,
and
that
the
Lord
must
infuse
a
new
supernatural
power
,
and
it
is
above
us
to
have
special
saving
grace
,
and
that
the
Lord
bestows
on
his
chosen
,
because
he
hath
freely
chosen
them
;
and
then
the
matter
is
not
in
their
,
may
have
,
or
may
not
have
.
7.
Mr.
Baxter
would
have
done
well
to
have
put
one
Scripture
at
least
to
this
;
For
neither
in
that
John
7.
37
,
38.
nor
Rev.
22.
7.
cries
the
Lord
to
Brasilians
and
Indians
,
Whosoever
will
,
let
him
come
and
drink
of
the
water
of
life
;
for
that
promise
is
made
only
to
those
within
the
visible
Church
,
who
are
the
called
of
God
,
and
doe
,
and
may
hear
it
.
But
the
Brasiilians
and
millions
of
that
kind
are
not
the
called
of
God
.
8.
A
remedying
Law
we
acknowledge
in
the
new
Covenant
;
but
it
is
remedying
to
clear
the
justice
of
God
,
and
to
make
these
within
the
visible
Church
the
refusers
of
the
Gospel
more
inexcusable
then
Sodome
,
Matth.
10.
15.
then
Tyrus
and
Sidon
,
Matth.
11.
23
,
21
,
22
,
23
,
24
,
then
a
people
of
an
unknown
language
,
Ezech.
3.
5
,
6
,
7.
But
1.
It
should
be
proved
from
Scripture
by
Mr.
Baxter
before
he
had
asierted
with
Mos.
Amyrald
and
other
Universalists
,
his
new
remedying
Law
,
as
remedying
the
justly
deserved
misery
of
Americans
and
Brasilians
;
For
sure
if
Christ
died
for
them
,
and
hath
stricken
with
all
the
savages
on
earth
,
●ews
,
and
Gentiles
for
whom
he
died
,
and
with
all
generations
of
men
,
a
new
Gospel-covenant
of
the
greatest
love
among
men
,
in
Christ's
dying
for
them
;
and
yet
this
Covenant
is
never
revealed
to
them
by
either
revelation
made
by
preachers
,
nor
by
the
works
of
Creation
and
Providence
,
nor
by
the
Law
of
the
Gospel
written
in
the
hearts
of
these
men
,
There
is
1.
little
Remedy
for
clearing
the
glory
of
divine
justice
,
to
make
their
furnace
hotter
in
Hell
for
a
Chymerical
and
imaginary
sin
of
which
their
conscience
cannot
accuse
them
;
for
how
can
they
be
guilty
in
rejecting
a
Christ
they
never
heard
of
,
and
by
no
superable
providence
could
hear
?
in
that
the
Gospel
came
neither
by
Angels
,
nor
by
Men
gifted
with
tongues
,
nor
by
inspiration
to
their
knowledge
;
and
this
darkens
the
glory
of
God's
justice
.
It
s
true
,
Abimelech
and
Pharaoh
and
others
may
be
plagued
for
sins
they
actually
know
not
;
but
light
of
conscience
teacheth
that
Adultery
and
Oppression
of
innocent
strangers
,
deserve
judgement
.
But
read
we
ever
that
Brasilians
,
Indians
,
or
the
wisest
of
Heathen
,
Socrates
,
Plato
,
Cicero
,
and
the
most
tender
of
them
,
die
with
any
such
challenge
?
ah
,
we
sinned
against
the
blood
of
the
Son
of
God
shed
for
us
!
What
,
and
shall
the
Lord
write
and
speak
to
Israel
in
their
hearing
?
I
brought
you
ou●
of
Egypt
,
and
yet
he
will
not
tell
the
millions
of
the
Heathen
Christ
dyed
for
them
,
and
saved
them
from
the
guilt
of
sin
and
everlasting
wrath
,
as
touching
their
everlasting
destruction
?
which
love
yet
he
expressed
not
to
them
.
2.
Though
it
ill
becomes
us
to
censure
the
wisedom
of
God
;
if
the
Lord
rebuke
those
within
the
visible
Church
for
refusing
offered
mercy
;
as
Jer.
3.
John
5.
40.
John
8.
21.
how
doth
he
not
reprove
the
Brasilians
for
rejecting
a
promise
of
so
much
love
?
3.
As
no
reprobate
can
be
guilty
of
love
of
Election
to
glory
from
eternity
(
suppone
such
a
love
had
been
in
the
heart
of
God
towards
them
)
because
it
was
never
revealed
to
them
:
So
if
there
be
such
a
law
of
grace
and
Covenant-promise
,
the
Law-giver
,
the
Mediator
God-man
was
never
revealed
to
the
Brasilians
.
2.
Where
is
this
wide
promise
and
Covenant
to
be
found
in
Scripture
?
who
are
the
parties
?
3.
What
is
the
nature
of
the
Covenant
?
whether
is
it
a
Covenant
of
works
(
do
this
and
live
)
or
a
Covenant
of
grace
(
believe
this
,
and
you
have
the
reward
of
the
Gospel
preached
,
to
wit
,
the
restored
image
of
God
)
and
where
is
this
in
Scripture
?
4.
A
remedying
Law
must
bring
a
remedy
to
men
:
the
remedy
is
either
real
;
and
so
some
real
help
must
be
conferred
upon
fallen
man
:
shew
if
there
be
one
Brasilian
healed
and
saved
thereby
:
a
real
power
of
believing
in
Christ
,
and
laying
hold
on
the
Gospel-promise
remote
or
nearer
,
cannot
be
given
to
all
in
Christ
,
for
any
thing
we
read
in
Scripture
,
since
the
Brasilians
are
heirs
of
wrath
,
cannot
receive
the
things
of
God
,
1
Cor.
2.
14.
cannot
believe
or
come
to
Christ
.
John
6.
44.
cannot
submit
their
wisedom
to
the
Law
of
God
.
Rom.
8.
7.
cannot
bring
forth
good
fruit
more
then
thistles
or
thornes
can
bring
forth
figs
or
wine
grapes
,
Vniversal
Redemption
extols
nature
and
free
will
,
and
makes
a
moral
swasion
,
which
heals
not
nature
:
all
the
grace
that
the
Gospel
owns
.
Luke
6.
43
,
44.
Matth.
7.
16
,
17.
being
dead
in
sins
.
Ephes.
2.
2
,
5.
Walking
in
the
vanity
of
their
mind
,
having
their
under●tanding
darkned
,
being
alienated
from
the
life
of
God
,
through
the
ignorance
that
is
in
them
,
because
of
the
blindness
that
is
in
their
hearts
,
Ephes.
4.
17.
18.
Enemies
in
their
minds
by
wicked
works
,
Colos.
1.
21.
Foolish
,
disobedient
,
deceived
,
serving
divers
hearts
,
Tit.
1.
3.
having
an
heart
of
stone
,
Ezek.
36.
26.
uncircumcised
,
Deut
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
30.
6.
Jer.
9.
26.
deceitful
above
all
things
,
desperately
wicked
,
Jer.
17.
9.
every
imagination
of
mans
heart
only
evill
every
day
.
Gen.
6.
5.
from
his
youth
,
Gen.
8.
21.
So
that
a
Brasilian
must
be
born
over
again
,
August
.
lib.
1.
ad
Bonif.
c.
15.
Julian
.
Sic
nos
dicimus
liberum
arbitrium
in
omnibus
esse
naturaliter
,
nec
Adae
peccato
pe●ire
po●uisse
;
quod
scripturarum
omnium
authoritate
firmatur
.
Lib
2.
imperf.
oper
.
fol.
133.
Liberum
arbitrium
(
inquiunt
Pelag●ani
)
&
post
pecca●a
tam
plenum
est
quam
fuit
ante
peccata
.
Pelagius
lib.
1.
de
lib.
a
b.
apud
August
.
c.
18.
Habemus
possibilitatem
utrisuque
partis
à
Deo
insitam
,
velut
quandam
(
ut
ita
dicam
)
radicem
fractiferam
atque
soecundam
,
quae
ex
voluntate
hominis
diversa
gig●at
&
pari●t
,
&
quae
possit
ad
prop●ium
culto
is
arbitri
un
v●l
nitere
flore
virtutum
,
vel
sentibus
horrere
vitiorum
.
Lib.
1.
impe●f
.
oper
.
fol.
381.
Hanc
voluntatem
&
concupiscentium
ante
peccatum
in
Paradiso
fuisse
,
res
illa
declarat
,
—
non
potuit
—
esse
fructus
peccati
In
Epist.
ad
Demetr.
Pelagius
,
Est
enim
in
animis
nostris
quaedam
,
ut
ita
dixerim
,
sanctitas
,
quae
velut
in
arce
animi
praesidens
,
exercet
mali
,
bonique
judicium
,
&
ut
honestis
rectisque
artibus
faver
,
ita
sinistra
opera
condemnat
.
August
.
de
gratia
Christi
c
10.
Pelag
us
,
operatur
in
nobis
velle
quod
bonum
est
,
v●l●e
quod
sanctum
est
,
dum
nos
&c.
futurae
gloriae
magnitudine
&
praemiorum
pollicita
ione
succendit
,
dum
revelatione
sapientiae
in
defiderium
Dei
stupentem
su
scitat
voluntatem
,
dum
nobis
suadet
omne
quod
bonum
est
.
August
.
Epist.
ad
patres
Milesita●os
;
tribuit
Pelagianis
quod
ad
omnia
vitae
perficienda
mandata
,
sola
tantumodo
libertate
contenderemus
.
August
.
9.
9.
Veteris
&
N.
Test.
q.
3.
Deus
bonus
qui
fecit
existere
quod
non
exstiterat
;
justus
,
quia
quaecunque
fecit
ut
proficerent
,
propriae
libertatis
arbitrio
dimissa
sunt
:
quia
tamen
non
tam
perfecta
sunt
,
ut
labi
non
possent
,
seminaria
his
legis
inesse
decrevit
,
naturaliter
addens
auxilia
manifesia
legis
,
ut
authoritas
ejus
perfecta
esset
hominibus
.
Ja.
Arm.
disp.
priv
.
8.
th
.
4.
Sim.
Episcop.
Remons
.
in
conf.
sua
,
c
1.
sect.
14.
Remon
.
in
Apol.
c.
1.
fo
33.
Potest
homo
absque
gratia
Spiritus
sancti
sensus
Scripturae
,
quantum
sufficit
ad
salutem
,
intelligere
,
nec
opus
est
superinfusa
potentia
in
intellectu
,
sufficit
sola
literalis
Evangelii
oblatio
.
Corvinus
Arminii
sectator
con.
Til.
c.
12.
pa.
48.
Diximus
nos
credere
per
renovationem
spiritus
,
praevia
renovatione
mentis
&
affectuum
,
voluntatem
quoque
mutari
,
renovari
,
&
ex
mala
bonam
fieri
.
Corv.
con
.
Moli
.
c.
32.
S.
23.
&
13.
Primo
itaque
volumus
per
gratiam
mentem
illuminantem
&
cor
,
hoc
est
affectus
reformantem
,
effici
bonos
actus
,
five
fidei
,
five
conversionis
:
per
actus
autem
habitus
acquiri
,
per
quos
rursus
cum
fidei
adjutorio
actus
eliciuntur
.
Corvinus
contra
Tilenum
c.
6.
pag.
234.
235.
Tria
praecipue
manserunt
in
homine
post
lapsum
,
quae
ipsum
capacem
novi
foederis
capacem
faciunt
.
1.
Reliquiae
imaginis
Dei
,
quas
Dens
ex
gratia
in
homine
reliquit
.
2.
Mansisse
libertatem
ad
bonum
&
malum
,
prout
intellectus
monstraverit
.
3.
Mansisse
in
illo
affectum
naturalem
,
ad
illud
omne
de
siderandum
quod
sibi
bouum
esse
intelligit
.
Remon
.
in
scriptis
Synod
.
art.
4.
pag.
164.
Cum
homines
irregeniti
dicuntur
caeci
,
in
tenebris
positi
—
nihil
aliud
denotat
,
quam
rerum
divinarum
&
voluntatis
salvificae
ignaros
&
nescios
,
ac
proinde
et
am
à
Dei
timore
aliencs
:
at
ex
eo
nihil
aliud
concludi
potest
,
quam
eos
indigere
clara
veritatis
propositione
,
ut
scientiam
consequantur
.
Remon
.
in
scrip
.
Syn.
art.
3.
&
4.
pag.
6.
Ad
voluntatem
quod
attinet
,
de
ea
ita
pronunciamus
,
in
statu
irregenerationis
non
habere
ad
volendum
●llum
bonum
salutare
:
Hoc
confi●mant
argumento
Pelagio
digno
,
neque
enim
voluntas
id
velle
potest
,
quod
in
illo
statu
intellectus
scire
non
potest
,
unde
fit
ut
affectus
quoque
dessituti
speciali
Spiritus
sancti
gratia
&
renovatione
,
bonum
ullum
quod
vere
salvificum
appetere
non
possunt
;
quare
libertatem
volendi
indifferenter
tam
bonum
salutare
quam
malum
in
statu
lapsus
,
voluntati
ad
esse
negamus
,
quia
potius
liberum
arbitrium
ad
bona
hujusmodi
,
non
modo
vulneratum
,
sauciatum
,
infirmatum
,
inclinatum
,
attenuatum
est
;
sed
&
raptivum
&
perdi●um
&
amissum
,
ejusque
vires
non
modo
debilitatae
&
cassae
nisi
restaurentut
à
gratia
,
sed
planae
nullae
;
hoc
illi
,
sed
nihil
sani
.
Remon
.
Synod
.
art.
3.
&
4.
pag.
7.
quare
,
cum
ante
lapsum
intellectus
primorum
parentem
nosset
quod
bonum
esset
salutare
,
quod
malum
,
in
lapsu
boni
salutaris
&
salvifici
cognitione
destituta
mens
,
nequaquam
illud
ut
volendum
voluntati
monstrare
potuit
,
nec
voluntas
illud
velle
:
libertatem
itaque
&
potentiam
volendi
tam
bonum
salutare
,
quam
malum
non
habuit
;
eam
tamen
libertatem
quae
homini
essentialis
est
,
retinuit
;
Nihil
sani
hic
,
nulla
est
intrinseca
laesio
in
voluntate
per
lapsum
,
nulla
ablatio
potentiae
bonum
ab
intellectu
monstratum
amplectendi
.
Sic
Jesuita
Suarez
,
tom
.
de
grat
.
c.
8.
prolog.
4.
n.
14.
Per
peccatum
originale
nulla
ignorantia
pravae
dispositionis
in
nos
transfunditur
,
sed
sola
ignorantia
negationis
&
privationis
,
quatenus
nascimur
sine
fide
,
sine
ullo
habitu
,
vel
per
se
vel
per
accidens
infuso
,
&
sine
ulla
specie
vel
principio
cognoscendi
praeter
nudam
potentiam
intelligendi
;
eam
autem
ignorantiam
vel
nescientiam
haberet
homo
creatus
in
puris
naturalibus
.
Jesuita
Martinez
de
Ripalda
de
ente
supernaturali
lib.
1.
di
.
p.
4.
sect.
3.
11.
21.
Bonitas
&
possibilitas
objecti
supernaturalis
voluntati
proposita
,
sufficit
excitare
in
voluntate
desiderium
,
ex
se
absolutum
&
efficax
,
quid
desideraret
hic
Pelagius
?
Nihil
prorsus
,
videat
lector
quaeso
in
2.
Thom.
tract
.
de
gra●
.
q.
1.
&
seq.
Gab.
Vasq
.
in
12.
tom
.
h.
disp.
91.
c.
2.
&
seq.
Phil.
Gamach
.
12.
q.
109.
c.
4.
Alphons
.
Curiel
.
12.
q.
189.
art.
2.
dub
.
ult.
or
he
cannot
enter
into
the
Kingdome
of
God
,
John
3.
3.
Nor
can
flesh
and
blood
,
but
the
Father
of
Christ
only
cause
us
believe
that
Jesus
Christ
is
the
Son
of
the
living
God
,
Matth.
16.
16.
Now
this
is
but
a
moral
work
to
Mr.
Baxter
,
to
cause
a
dead
man
live
:
and
if
there
were
no
intrinsecal
wound
,
impotency
and
deadness
in
the
soul
,
but
only
moral
dimness
of
mind
,
so
as
the
literal
,
clear
,
external
and
objective
proposal
of
the
Gospel
,
which
wakens
the
stupid
will
,
as
Pelagians
and
Arminians
say
,
perfects
the
whole
work
of
the
new-birth
,
and
grace
is
nothing
but
the
letter
of
the
Gospel
;
and
the
strongest
operation
of
this
grace
is
onely
moral
swasion
and
counsel
:
as
if
by
Rhetorick
,
and
good
words
,
the
mid-wife
could
bring
forth
the
birth
;
and
this
remedy
that
Christ
brings
to
Brasilians
,
is
at
best
,
the
raising
of
man
dead
and
rotten
in
the
grave
,
by
blowing
a
Trumpet
beside
him
,
and
by
making
a
perswasive
oration
over
his
dead
corps
:
if
so
,
the
man
so
raised
was
never
dead
:
Nor
is
the
remedying
Law
so
much
;
for
a
preaching
of
the
Gospel
comes
never
to
the
ears
of
millions
,
with
whom
this
remedying
Covenant
is
made
:
and
it
were
a
strong
inducement
,
as
any
can
be
,
to
move
Brasilians
,
Americans
,
those
of
China
and
Turkey
,
to
receive
the
Gospel
,
to
shew
them
Christ
by
the
blood
of
his
Crosse
hath
made
peace
between
God
and
you
:
ye
are
all
of
you
,
old
and
young
,
bought
with
a
price
,
ransomed
by
the
blood
of
God
:
ye
are
not
your
own
,
Christ
hath
taken
away
your
sins
,
and
does
now
begin
upon
a
new
score
;
God
hath
exprest
the
greatest
love
imaginable
,
he
hath
redeemed
you
his
enemies
:
this
in
the
Old
or
New
Testament
is
never
told
them
;
for
then
the
Ministers
of
the
Gospel
should
find
all
the
Pagans
a
Church
,
bought
with
the
blood
of
Christ
,
and
the
reality
of
a
Church
should
be
in
all
societies
of
the
earth
.
But
such
glad
news
are
preached
to
the
chosen
in
the
visible
Church
only
;
never
to
Brasilians
:
Paul
preaches
at
Athens
,
Acts
17.
Creation
,
not
one
word
of
Redemption
:
as
also
Aristotle
,
Plato
,
and
others
should
beget
over
again
to
God
Creator
all
their
disciples
,
whom
they
find
rude
and
ignorant
,
and
infuse
by
moral
swasion
and
teaching
a
new
life
of
learning
:
and
all
rude
and
ignorant
men
before
they
be
taught
Methaphysick
,
Mathematicks
,
should
be
dead
in
ignorance
,
enemies
in
their
heart
to
knowledge
and
Philosophy
:
and
the
same
ground
should
make
Ministers
suppose
there
were
no
learning
,
and
teaching
of
the
Father
in
drawing
of
men
to
Christ
,
by
that
Omnipotency
,
which
raised
Christ
from
the
dead
and
created
the
world
,
John
6.
44
,
45.
Ephes.
1.
17
,
18.
19.
2
Cor.
4.
4.
as
true
real
Fathers
of
the
new-birth
,
by
only
the
letter
of
the
Gospel
,
as
Aristotle
and
Plato
are
fathers
to
beget
Philosophy
in
men
.
Now
for
any
remedying
Gospel-promise
that
is
made
to
Brasilians
to
purchase
by
way
of
merit
,
we
shall
believe
it
,
when
Mr.
Baxter
shall
prove
that
to
Indians
and
Brasilians
,
who
lived
and
dyed
without
the
sound
of
the
least
notice
,
or
rumour
of
the
Gospel
,
Christ
hath
purchased
and
merited
grace
to
believe
the
Gospel
.
2.
That
Christ
by
the
blood
of
his
Crosse
hath
made
peace
betwixt
God
and
the
Brasilians
,
who
so
lived
and
dyed
without
the
Gospel
;
that
Christ
hath
satisfied
upon
the
Crosse
for
their
sins
against
the
Law
,
and
born
their
fins
in
his
own
body
on
the
tree
;
that
Brasilians
being
dead
to
sins
should
live
unto
righteousness
,
by
whose
stripes
Brasilians
are
healed
,
1
Pet.
2.
24.
that
Christ
suffered
for
Brasilians
to
bring
them
to
God
,
1
Pet.
3.
18.
that
Christ
bought
Brasilians
from
their
vain
conversation
with
his
blood
,
1
Pet.
1.
18.
that
Christ
gave
himself
for
wild
Indians
,
that
he
might
redeem
them
from
all
iniquity
,
and
purifie
to
himself
a
peculiar
people
,
zealous
of
good
works
,
Tit.
2.
14.
And
who
so
tell
us
of
a
general
,
dubious
,
and
conditional
intention
in
the
Father
giving
his
Son
to
death
,
and
of
the
Son's
giving
himself
to
death
for
all
these
poor
savages
to
whom
he
would
never
send
the
air
of
a
rumour
that
he
so
loved
them
;
and
of
a
special
intention
going
along
with
the
free
decree
of
Election
to
glory
,
that
so
many
only
should
live
unto
righteousnesse
,
be
redeemed
from
all
iniquity
,
are
holden
to
prove
two
such
redemptions
,
two
such
loves
of
Christ
dying
,
two
such
intentions
and
decrees
,
two
such
providences
:
one
special
redemption
,
one
special
greatest
love
,
one
special
intention
,
one
fatherly
providence
indeed
toward
the
elect
;
we
find
John
10.
10
,
11.
John
3.
16.
John
.
11.
51
,
52.
2
Cor.
5.
14
,
15.
Rev.
1.
5
,
6.
Rev.
5.
9
,
10.
1
Pet.
2.
24.
1
Pet.
3.
18.
1
Pet.
1.
18.
Tit.
1.
14.
Gal.
1.
4.
John
15.
13.
Rom.
8.
32
,
33.
Isa.
53.
4
,
5
,
6.
Rev.
14.
4.
all
which
places
make
the
redeemed
to
be
loved
with
the
greatest
love
,
sanctified
,
bought
from
their
vain
conversation
,
redeemed
from
among
men
,
made
Kings
and
Priests
to
God
,
delivered
from
this
present
evil
world
,
redeemed
from
all
iniquity
,
&c.
we
leave
the
other
General
,
dubious
love
,
intention
,
and
reconciliation
of
Brasilians
,
to
our
Adversaries
to
be
made
out
by
Scripture
.
And
Q.
What
is
the
grace
of
Christ's
meritorious
blood
if
it
be
shed
for
all
and
every
one
,
if
it
put
the
nature
and
free
will
of
all
and
every
one
in
a
better
condition
,
and
if
his
merit
restore
not
the
image
of
God
into
a
more
firm
and
excellent
condition
then
we
had
in
the
first
Adam
?
and
what
healing
of
nature
,
and
the
restoring
of
the
image
of
God
is
made
to
the
savages
who
eat
men
as
we
do
beevs
,
kill
their
aged
fathers
,
use
wives
promiscuously
,
and
never
heard
one
word
of
the
Gospel
?
CHAP.
XIIII
.
The
Law
discovereth
the
disease
,
but
heals
it
not
.
2.
How
nature
begins
,
and
the
spirit
acts
.
3.
We
,
not
God
,
in
withdrawing
his
grace
must
be
the
culpable
cause
of
non
conversion
.
4.
Some
truth
we
must
first
physically
hear
and
consider
,
before
we
believe
.
KNowledge
,
or
the
commanding
Law
strengthens
the
wicked
desire
by
forbidding
it
.
A
strong
stream
runs
with
more
strength
that
a
dike
of
stone
and
clay
stands
in
its
way
:
I
know
not
(
saith
Augustine
)
epist.
contra
Hilarium
89
,
&c.
de
spir.
&
lit
.
4.
how
that
which
is
desired
becomes
more
pleasant
,
because
it
is
forbidden
:
Nescio
quo
enim
modo
hoc
ipsum
quod
concupiscitur
,
The
Law
teacheth
but
healeth
not
.
fit
jucundius
,
dum
vetatur
;
the
letter
of
the
Law
or
bare
knowledge
meets
with
unrenewed
nature
,
and
then
a
severe
master
and
a
froward
servant
make
no
work
betwixt
them
:
the
Law
came
in
,
that
sin
might
abound
,
Rom.
5.
Jubet
(
Lex
)
magis
quam
juvat
,
docet
morbum
esse
,
non
sanat
;
imo
ab
eo
quod
non
sanatur
,
augetur
,
ut
attentius
&
sollicitius
gratiae
medicina
quaeratur
;
The
Law
commands
,
but
it
helps
not
,
it
teacheth
the
disease
to
be
there
,
but
heals
it
not
.
There
are
two
extremities
here
we
love
on
the
one
hand
;
Our
formality
in
praying
and
in
going
about
other
means
.
the
barbarous
opus
operatum
,
the
literal
deed
done
in
praying
;
the
charm
of
the
external
work
is
by
hand
,
if
God
sell
not
the
blessing
:
yet
I
have
blown
words
of
praying
up
to
Heaven
,
and
told
down
the
price
:
It
's
heavenly
wisedom
to
go
about
praying
and
other
means
not
as
acts
of
trading
for
our
nighest
ends
,
but
as
acts
of
serving
and
glorifying
of
God
,
though
no
thing
should
redound
to
us
:
but
we
use
praying
,
and
hearing
,
as
a
man
doth
his
horse
,
or
his
ship
,
all
for
self-use
and
self-ends
.
Ah
,
can
the
man
charm
the
blessing
of
the
Holy
Ghost
with
bare
words
,
when
scarce
the
literal
attention
goes
along
?
and
here
our
Idolatrry
saith
,
I
buy
,
and
God
will
not
sell
;
I
plow
,
and
God
binds
up
the
clouds
:
the
Lord
pays
not
the
reward
of
a
rich
harvest
,
How
nature
begins
,
and
the
spirit
acteth
on
,
and
with
our
literal
acting
.
to
the
merit
of
plowing
on
the
other
hand
:
let
ordinances
,
reading
,
praying
,
and
hearing
of
the
Bible
sleep
until
the
spirit
blow
:
and
we
forget
it
is
not
the
Spirit
of
the
Father
,
which
works
without
the
word
and
the
testimonies
,
the
tools
of
the
Father
;
is
this
God's
Spirit
or
a
delusion
?
plow
not
,
sow
not
until
it
be
first
harvest
;
blow
not
at
the
fire
until
it
first
flame
boldly
:
pray
not
until
the
Spirit
breath
strongly
,
but
first
give
words
,
I
pray
you
,
to
be
a
lodging
to
the
spirit
to
breath
in
:
Let
nature
stir
first
in
the
using
of
means
;
First
bow
the
knee
,
stretch
out
the
hands
;
should
the
Spirit
from
above
first
bow
the
knee
?
and
first
physically
act
upon
the
hands
to
lift
them
up
?
nay
,
nature
begins
in
its
order
before
the
heat
and
fire
of
the
spirit
come
;
flaming
goes
not
before
smoking
,
but
contrarily
smoking
leads
the
way
to
flaming
:
the
flaming
of
faith
,
of
love
,
of
paining
desires
in
their
spiritual
vigour
,
go
not
before
stirring
of
the
lips
,
and
lifting
of
the
eyes
to
Heaven
to
pray
:
that
is
no
more
true
then
refreshing
and
cooling
of
the
heart
go
before
eating
and
drinking
:
will
ye
say
,
I
will
not
pray
,
while
first
the
spirit
flame
,
I
will
not
hear
,
while
first
I
believe
,
and
I
will
not
lay
up
the
promises
in
the
heart
,
while
first
the
heart
burns
in
heat
of
love
with
the
promises
:
You
then
say
,
I
will
not
throw
about
the
key
until
the
door
be
first
opened
;
I
will
not
hear
the
word
until
the
Lord
give
me
faith
;
whereas
the
way
of
God
is
,
that
faith
as
the
end
,
comes
by
hearing
,
as
the
means
leading
to
the
end
;
Rom.
10.
and
Gal.
3.
Ye
received
the
Spirit
by
the
hearing
of
faith
;
then
of
necessity
our
hearing
and
lending
attention
to
Christ
,
by
the
outer
entry
the
ear
,
must
go
before
faith
as
the
mean
before
the
end
,
whereas
faith
comes
by
hearing
:
as
vital
heat
is
stirred
up
by
running
,
so
it
is
true
,
some
inward
burnings
and
flamings
of
spirit
begin
like
smoking
before
flaming
,
Psal.
39.
1.
Psal.
45.
1.
Acts
17.
and
then
follows
spiritual
acting
of
praising
,
preaching
,
praying
,
in
which
case
there
is
,
as
it
were
,
in
the
soul
a
fever
,
and
an
inward
boyling
of
a
pot
that
must
run
over
,
or
new
wine
that
must
break
the
vessel
,
and
force
vent
,
so
that
silence
or
no
acting
must
torment
and
pain
the
poor
man
:
but
that
is
not
ordinary
;
for
the
set
way
is
that
we
set
to
acting
,
and
the
spirit
strikes
in
as
he
thinks
fit
,
and
the
believer
is
to
blow
and
stir
the
fire
under
the
ashes
,
as
if
he
were
seeking
the
wind
,
and
must
stir
and
dig
some
fire
and
warmnesse
out
of
the
letter
,
and
let
the
spirit
blow
and
flame
as
he
will
.
If
any
say
a
preparing
of
the
heart
goes
well
before
acting
,
that
is
true
also
;
if
any
say
God
commands
not
simple
hearing
,
but
hearing
mixt
with
faith
,
what
ever
truth
were
in
that
,
as
hearing
without
faith
is
sinful
formality
,
yet
he
commands
in
a
divine
order
,
that
we
should
hear
to
the
end
we
may
believe
;
and
the
Lord
commands
not
that
we
may
believe
,
that
we
may
hear
,
as
nature
ordains
not
growing
and
nourishing
,
that
the
living
creature
may
eat
,
and
sleep
;
but
by
the
contrary
,
nature
appointeth
eating
and
sleeping
that
we
may
grow
,
and
be
nourished
.
If
any
say
the
Lord
commands
not
hearing
as
to
the
substance
of
the
act
,
but
saving
,
Some
truth
we
must
first
physically
hear
and
consider
before
we
believe
.
spiritual
,
and
humble
trembling
at
the
Word
,
and
hearing
in
faith
;
and
this
he
commands
to
be
done
in
believing
and
trembling
at
the
Word
,
in
the
same
act
,
in
which
he
commands
hearing
.
It
shall
be
denyed
that
in
the
order
of
begetting
faith
,
this
is
necessary
,
that
they
ever
be
on
and
the
same
act
:
the
Lord
preached
to
Adam
,
Gen.
3.
15.
the
seed
of
the
woman
shall
break
the
head
of
the
serpent
:
Adam
by
the
Law
of
God
,
of
nature
,
was
first
to
hear
and
consider
this
first
Gospel-truth
,
and
then
to
believe
it
,
and
receive
it
in
faith
:
he
was
a
rational
and
moral
agent
in
believing
,
and
was
not
obliged
in
one
and
the
same
to
hear
and
believe
,
but
as
a
rational
agent
he
was
first
to
hear
,
and
then
to
believe
,
after
consideration
of
the
Gospel
now
heard
and
received
in
the
ear
and
mind
.
And
the
like
may
be
said
of
Pagans
at
the
first
hearing
of
the
Gospel
,
they
must
hear
and
literally
consider
the
letter
of
the
Gospel
before
they
believe
.
As
for
the
Lord
's
commanding
to
believe
,
to
pray
,
to
read
,
to
praise
,
sure
we
are
to
begin
our
duty
of
natural
stirring
in
these
acts
,
though
in
another
kind
of
cause
,
God
must
first
act
us
thereunto
:
nor
is
the
Lord
's
stir●ing
of
us
by
omnipotent
grace
,
enjoyned
to
us
,
but
we
are
commanded
to
doe
our
duty
,
and
to
pray
for
his
drawing
that
we
may
run
:
but
yet
by
order
of
nature
,
we
are
to
doe
our
parts
first
in
our
physical
way
before
we
feel
the
stirring
of
divine
influences
.
Obj.
He
cannot
pray
,
he
cannot
believe
,
and
yet
God
commands
him
to
believe
.
Answ.
But
his
cannot
(
as
Mr.
Fenner
saith
)
does
not
hinder
.
If
a
wicked
mans
cannot
only
did
hinder
him
,
he
might
excuse
himself
before
the
tribunal
of
Christ
;
Lord
,
thou
knowest
,
I
did
my
best
,
I
would
have
been
ruled
by
thy
Word
,
but
I
could
not
;
I
would
have
been
humbled
and
reformed
better
then
I
was
,
but
I
could
not
:
Though
it
be
true
,
If
God
had
given
me
efficacious
grace
,
I
should
have
been
converted
;
yet
doth
it
not
follow
therefore
,
I
am
not
the
culpable
cause
of
my
non-conversion
,
or
that
the
Lord
is
to
be
blamed
for
my
non-conversion
.
For
the
culpable
only
hindering
cause
is
,
Prov.
1.
29.
They
hated
knowledge
,
the
fear
of
the
Lord
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
they
chused
not
.
They
would
none
of
my
counsel
,
they
despised
all
my
rebuke
.
These
four
acts
of
wicked
will
are
set
down
,
as
the
only
faulty
cause
of
their
non-conversion
,
and
their
not
hearkning
to
wisedoms
cry
.
But
if
God
had
given
efficacious
grace
,
which
he
,
out
of
his
absolute
liberty
denyed
,
certainly
they
would
have
been
converted
:
true
;
and
who
denyes
that
?
All
that
have
heard
,
and
learned
of
the
Father
come
to
me
,
John
6.
45.
If
all
such
come
and
none
miscarry
,
then
thou
would
have
come
also
to
Christ
.
Surely
after
I
was
turned
,
I
repented
,
Jer.
31.
19.
but
that
is
the
cause
of
non-conversion
physical
,
and
leaves
not
the
blame
on
the
holy
Lord
;
for
the
wicked
(
will
not
)
yet
remains
,
and
the
conscience
lays
not
the
blame
there
,
Our
sinfull
will
not
,
not
the
Lord's
refusal
of
a
power
,
is
the
culpable
cause
of
our
non-conversion
.
but
loves
to
have
a
physical
bar
of
non-conversion
,
to
block
up
the
way
of
moral
non-conversion
,
and
four
times
subscribeth
and
consenteth
to
the
absence
and
want
of
the
Lord
's
saving
influence
;
therefore
except
the
unbeliever
could
say
,
I
had
a
desire
,
hic
&
nunc
,
to
abandon
my
lusts
and
to
believe
,
only
this
hinders
;
God
ref●sed
the
sowing
of
a
gracious
power
in
me
,
to
believe
,
pray
,
repent
;
and
as
an
austere
master
,
he
reaps
and
exacts
believing
and
praying
from
a
man
who
doth
his
best
,
and
all
that
in
reason
and
justice
can
be
craved
of
a
man
;
lays
upon
me
,
threatnings
,
commandments
,
punishments
,
who
am
only
fettered
against
my
will
from
obeying
.
Hence
faithful
Mr.
Fenner
pag.
8.
the
(
moral
and
faulty
)
reason
why
the
wicked
do
not
repent
,
and
come
out
of
their
sins
,
is
not
because
they
cannot
(
though
they
cannot
)
but
because
they
will
not
.
His
reasons
are
,
1.
The
wicked
think
they
have
power
,
and
yet
they
will
not
doe
according
to
their
thoughts
;
what
is
the
reason
they
hope
to
repent
on
their
dead
beds
,
but
because
they
think
they
have
power
?
or
at
least
they
are
able
to
beg
power
of
Jesus
Christ
.
Now
by
their
own
thoughts
,
God
will
convince
them
that
they
do
not
give
over
their
sins
.
2.
Thou
dost
not
so
much
as
try
whether
thou
canst
doe
or
not
:
when
a
Master
bids
a
Servant
carry
a
sack
of
corn
to
the
Mill
,
I
cannot
,
says
he
;
but
cannot
you
try
,
says
his
master
,
cannot
you
go
about
it
?
no
,
he
will
not
try
;
why
,
then
he
is
wilfull
:
if
his
master
should
see
him
sweating
and
striving
to
carry
it
,
it
were
something
,
then
he
will
say
he
stuck
at
a
cannot
;
but
when
he
will
not
be
at
the
pains
to
try
,
he
sticks
at
a
will
not
;
pag.
10.
God
offers
the
good
motions
of
power
,
I
will
help
thee
,
and
I
will
enable
thee
,
and
thou
wilt
not
be
helped
.
Jer.
6.
17.
Hearken
to
the
sound
of
the
trumpet
,
but
they
said
,
they
will
not
hearken
.
—
O
,
saist
thou
,
I
do
hear
the
word
,
and
I
cannot
hear
it
better
;
I
do
pray
dayly
,
and
I
cannot
pray
better
;
thus
thou
retortest
upon
God
,
as
the
unprofitable
servant
,
Lo
,
here
thou
hast
what
is
thine
;
lo
,
here
is
the
best
faith
thy
spirit
helps
me
to
,
here
is
the
best
obedience
,
that
thy
power
enabled
me
to
doe
,
&c.
lo
,
there
thou
hast
that
is
thine
,
thou
helpest
me
with
no
more
.
3.
God
gives
thee
a
talent
,
a
new
power
:
hath
God
given
thee
eyes
,
thou
hast
more
power
to
glorifie
him
,
then
he
that
hath
none
—
give
account
for
thy
wit
;
Lord
I
have
contrived
businesses
and
bargains
with
it
,
I
have
jested
,
quirped
,
been
merry
with
it
;
but
why
wouldst
thou
not
be
witty
for
God
,
and
for
the
good
of
thy
soul
?
4.
The
more
power
thou
hast
to
repent
,
the
more
thy
will
is
against
it
;
—
the
more
your
righteousness
should
encrease
,
it
goes
the
more
away
:
The
sinful
cannot
.
like
the
dew
,
the
more
the
Sun
riseth
,
the
more
it
vanisheth
away
:
like
many
,
the
more
preaching
the
farther
off
.
5.
Thy
cannot
is
a
voluntary
cannot
.
I
cannot
give
to
the
poor
,
saist
thou
;
yea
,
thou
hadst
once
Lands
,
and
Means
,
and
comings
in
,
but
thou
hast
spent
all
at
the
Ale-house
.
6.
Thou
art
contented
with
thy
cannot
;
thou
canst
not
be
holy
,
and
thou
art
contented
not
to
be
;
thou
canst
not
crucifie
thy
lust
,
and
thou
art
contented
with
this
cannot
;
nay
,
thou
wouldst
not
be
able
—
my
people
love
to
have
it
so
,
Jer.
5.
31
,
&c.
A
man
can
doe
more
good
then
then
he
does
,
though
not
in
a
gracious
manner
;
yea
,
and
there
be
degrees
more
or
lesse
in
both
matter
and
manner
:
yea
,
and
this
cannot
is
the
natural
cannot
of
a
broken
will
;
Lot
preached
to
Sodome
,
and
they
repent
not
;
Jonas
preached
to
Nineveh
,
and
they
repent
,
though
not
soundly
;
Christ
a
greater
then
Jonah
preacheth
to
the
Pharisees
,
and
they
repent
neither
soundly
,
nor
any
other
way
.
Sure
more
might
be
done
in
using
of
means
,
though
not
without
some
common
grace
:
but
so
long
as
wicked
will
hath
a
nearest
influence
in
all
sinful
omissions
and
transgressions
,
there
is
no
place
left
to
this
;
O
God
give
me
no
power
,
nor
habits
,
nor
influences
;
but
would
ye
have
done
all
required
to
be
done
with
power
,
habits
,
and
influences
,
by
your
poor
wicked
wills
?
Nay
,
there
is
a
wicked
will
not
which
is
a
pull-back
,
and
a
sinful
obstruction
to
gracious
actings
.
But
to
say
nothing
of
this
more
;
may
not
believers
so
far
command
influences
of
grace
,
as
that
they
have
in
their
power
far
off
or
near
hand
,
in
potentiâ
proximâ
vel
remotâ
,
sufficient
grace
to
believe
and
be
saved
?
See
Cornelius
Jansenius
,
tom.
3.
de
grat
.
Chr.
Salv.
lib.
3.
c.
who
citeth
Vasquez
.
1
part
disp.
97.
Suarez
,
lib.
4.
de
praedest
.
c.
3.
num.
19
,
20.
But
it
is
required
that
the
party
,
non
ponat
obicem
,
lay
not
a
block
in
the
way
of
the
Lord
calling
him
:
and
if
he
doe
not
,
God
shall
undoubtedly
convert
him
,
say
these
men
;
For
if
God
should
deny
sufficient
help
of
grace
,
especially
to
Infants
upon
an
intention
to
damn
them
,
(
saith
Theo.
Smizing
.
tom.
2.
tract.
3.
disp.
6.
de
provid
.
num.
179.
)
such
a
denyal
should
be
against
the
Covenant
,
that
the
Father
hath
made
with
the
Son
,
that
he
hath
accepted
the
death
of
the
Son
for
the
reconciliation
of
all
mankind
,
School-men
make
conversion
to
Christ
the
purchase
of
free
will
,
the
absurdity
thereof
.
and
their
redemption
,
none
excepted
;
And
therefore
he
should
1.
Doe
a
wrong
to
Christ
.
And
2.
to
all
mankind
,
and
sin
against
the
justice
of
his
fidelity
,
if
he
should
deny
sufficient
help
of
grace
upon
an
intention
of
damning
them
for
original
sin
.
3.
Such
a
sufficient
grace
is
due
to
us
,
not
of
our selves
,
but
in
Christ
;
yea
,
but
by
this
Christ
hath
merited
sufficient
grace
to
all
;
and
why
not
pardon
of
original
sin
to
all
?
and
life
eternal
to
all
?
should
it
not
be
a
wrong
to
all
,
and
a
wrong
to
Jesus
Christ
,
and
a
wrong
to
free
will
,
if
such
a
meritorious
purchase
of
grace
be
made
to
all
?
why
are
they
called
by
nature
the
heirs
of
wrath
?
for
by
this
,
all
the
Pagans
,
and
Heathens
by
grace
,
are
also
the
reconciled
heirs
of
glory
,
the
ransomed
of
the
Lord
.
2.
Why
doe
not
the
Apostles
first
reveal
the
drawing
and
heart-breaking
motive
of
obedience
?
Christ
hath
dyed
for
you
all
,
and
reconciled
you
to
God
from
the
womb
.
3.
What
news
are
these
?
you
all
are
in
that
blessed
Covenant
,
passed
betwixt
the
Father
and
the
Son
,
and
Christ
hath
given
a
dear
ransome
of
blood
to
purchase
grace
to
carry
you
either
to
Heaven
or
Hell
:
but
he
hath
purchased
for
you
no
glory
,
except
by
the
sweating
of
free
will
you
make
it
your
actual
purchase
.
4.
The
Scripture
tells
us
no
where
that
Jesus
Christ
dyed
to
break
the
Decrees
of
Election
and
Reprobation
;
and
that
Christ
hath
obtained
that
no
man
should
be
damned
for
Original
sin
,
as
many
as
die
in
Adam
,
Rom.
5.
as
many
are
justified
and
live
in
Christ
,
both
the
life
of
grace
and
of
glory
.
5.
This
is
the
far
more
wide
and
broad
covenant
of
grace
,
that
the
Gospel
if
men
use
the
light
of
nature
well
,
(
who
are
,
and
ever
hath
been
in
all
ages
since
the
creation
the
greatest
part
of
mankind
)
shall
be
sent
to
them
,
and
all
shall
be
put
in
such
a
capacity
to
be
saved
by
Christ
and
justified
in
him
,
as
Adam
was
in
,
to
be
justified
and
saved
by
the
works
of
the
Law
.
6.
Why
doth
sin
original
brook
the
name
of
sin
,
of
iniquity
,
transgression
,
and
a
sin
for
which
all
die
,
as
Psal.
51.
5.
Rom.
5.
Rom.
7.
Rom.
8.
Heb.
12.
&c.
which
indeed
it
s
no
sin
,
but
pardoned
,
taken
away
in
all
mankind
,
and
which
brings
damnation
to
no
man
;
for
in
justice
,
none
can
be
condemned
to
death
temporal
more
then
to
death
eternal
,
for
that
which
is
no
sin
at
all
?
and
such
is
sin
original
,
say
they
.
7.
Sin
original
must
be
pardoned
to
Pagans
in
Christs
blood
,
of
which
they
never
heard
,
say
Dominicans
.
It
is
without
all
authority
of
Scripture
,
that
the
natural
actings
of
Pagans
are
so
washed
in
the
blood
of
Christ
that
they
never
heard
of
,
that
they
are
in
their
actings
meriting
the
Gospel
either
of
congruity
or
decency
,
or
of
common
justice
,
or
of
free
promise
,
or
by
some
infallible
connexion
betwixt
the
one
and
the
other
,
or
by
Christ's
merits
:
True
it
is
,
the
Gospel
,
and
effectual
calling
in
the
Gospel
and
faith
,
Dominicans
gross
as
Jesuits
in
the
matter
of
grace
and
free
will
.
and
all
spiritual
blessings
are
bestowed
on
the
Elect
in
Christ
Jesus
Ephes.
1.
3.
2
Pet.
1.
3.
2.
God
works
in
us
what
is
well-pleasing
in
his
sight
through
Jesus
Christ
,
Heb.
13.
2.
3.
Cumel
.
dico
quinto
,
Deus
quantum
in
se
paratus
est
a●
dandum
omnibus
gratiam
suam
,
&
ad
vocandum
omnes
adultos
juxta
illud
,
Deus
vult
omnes
salf●eri
:
ac
proinde
dicitur
communiter
,
quod
in
potestate
cujusvis
hominis
est
salvari
,
quia
potest
habere
per
divinum
auxilium
,
non
quidem
ex
merito
aut
dispositione
sua
,
aut
quia
ex
innatis
viribus
aut
naturae
conatibus
ex
lege
obligetur
Deus
ad
danda
auxilia
gratiae
&
primam
vocationem
seu
gratiam
proveni●●tem
,
sed
ex
liberali
&
magnisica
largitione
dei
providentis
,
Mat.
11.
venite
ad
me
omnes
.
Ib.
Qua-propter
,
si
homo
peccator
ita
se
gereret
&
vitamtra
duceret
,
ut
nullum
novum
impedimentum
gratiae
adhiberet
,
aut
obicem
,
nullumque
obstaculum
,
tunc
auxilium
gratiae
verè
reciperet
,
●on
quidem
ex
debito
,
sed
ex
dei
largitione
,
qua
ipse
est
ad
omnium
ostium
&
pulsat
;
unde
non
ponenti
obicem
cernimus
Deum
dare
gratiam
.
Conc.
trid
.
sess.
6.
11.
&
13.
Deus
neminem
deserit
nisi
prius
deseratur
ab
ipso
;
sed
per
hoc
nihil
tribuitur
homini
,
sed
tantum
quod
possit
illam
gratiam
impedire
per
peccatum
,
vel
quod
possit
vitare
peccatum
contra
legem
naturae
,
quo
possit
illum
impedire
.
Grace
and
peace
come
from
God
the
Father
and
from
the
Lord
Jesus
as
the
meritorious
cause
,
1
Cor.
1.
Gal.
1.
Frans
.
Cumel
.
disp.
2.
ar.
in
primam
2.
concl.
5.
pag.
244.
testifies
that
the
best
of
them
is
like
a
sharp
briar
;
for
he
with
others
holds
,
that
grace
is
given
to
them
who
lay
no
impediment
in
the
way
of
God's
effectual
calling
,
and
he
hath
it
in
his
power
to
lay
no
impediment
,
because
he
can
eschew
all
sins
against
the
Law
of
nature
,
and
such
sins
are
the
only
impediments
that
hinder
the
effectual
calling
of
God
.
But
1.
he
makes
no
mention
of
Christ
,
his
death
and
merit
,
which
is
the
only
meritorious
cause
of
effectual
calling
of
the
chosen
.
A
spiritual
soul
loves
the
strongly
prevailing
power
of
Christ's
calling
,
the
more
strongly
that
it
is
a
work
of
saving
grace
,
and
of
the
grace
of
Christ
,
Rom.
3.
14.
2.
The
man
is
equally
Lord
of
heaven
and
hell
who
hath
salvation
in
his
power
by
this
way
,
as
men
have
by
the
Jesuits
way
;
but
all
men
by
this
way
have
in
their
power
this
prevening
grace
:
for
if
they
do
what
in
them
is
,
and
eschew
sins
,
against
the
law
of
nature
,
which
Cumel
saith
they
may
do
,
(
for
such
sins
are
the
only
impediment
of
grace
)
they
may
be
saved
;
not
by
merit
,
as
the
Jesuits
say
,
but
by
free-grace
,
as
Dominicans
say
:
but
as
to
the
matter
Cumel
conspires
with
the
Jesuits
;
call
it
merit
,
or
give
it
another
name
,
it
's
against
the
Scriptures
to
teach
that
all
the
Americans
,
Brasilians
and
Heathen
have
the
prevening
grace
of
God
and
salvation
in
their
power
.
And
2.
That
though
all
men
may
lay
an
impediment
to
the
prevening
grace
of
God
,
yet
they
may
fulfil
the
law
of
nature
,
and
eschew
all
mortal
sin
,
which
if
they
do
,
infallibly
the
Lord
bestows
prevening
grace
upon
the
Americans
;
for
the
Scripture
saith
,
We
are
dead
in
sins
and
trespasses
,
Eph.
2.
that
we
cannot
come
to
Christ
except
the
Father
draw
us
,
Joh.
6.
44.
that
the
wisedom
of
the
flesh
is
neither
subject
to
the
Law
of
God
,
neither
indeed
can
be
,
Rom.
8.
7.
and
that
we
by
nature
cannot
understand
the
things
of
God
,
1
Cor.
2.
13
,
14.
Matth.
16.
16
,
17.
nor
think
a
good
thought
,
2
Cor.
3.
as
of
our selves
;
nor
speak
a
good
word
,
1
Cor.
12.
nor
bring
forth
good
fruit
,
do
any
good
,
more
then
a
branch
can
bring
forth
fruit
being
cut
off
the
tree
,
John
15.
4
,
5.
or
thn
men
can
gather
wine-grapes
of
thorns
,
or
figs
of
thistles
,
Matth.
7.
16
,
17
,
18.
Luke
6.
43
,
44.
and
therefore
far
less
can
Heathens
earn
by
their
sweating
and
labouring
effectual
calling
and
salvation
:
Sure
then
salvation
and
prevening
grace
of
God
should
be
in
him
that
wills
and
runs
,
and
not
in
God
that
shews
mercy
;
and
it
is
but
an
oyling
of
Arminians
and
Pelagians
to
tell
that
salvation
is
not
in
him
that
runs
by
way
of
merit
,
yet
it
is
in
him
,
and
shall
infallibly
be
given
to
the
runner
and
willer
,
who
by
free-will
may
purchase
both
;
and
all
Americans
have
in
them
to
run
and
will
.
Dominicans
therefore
in
this
darken
free-grace
as
much
as
Jesuits
,
when
they
tell
us
,
men
are
saved
not
by
the
merit
of
free-will
,
yet
it
is
in
the
power
of
the
free-will
of
Heathens
to
purchase
influences
of
saving
grace
;
to
put
Heathens
and
Indians
,
and
all
men
safe
at
heavens
gates
,
what
is
this
but
to
say
,
The
King
hath
made
no
covenant
that
all
his
Courtiers
shall
be
made
Kings
,
yet
he
hath
passed
his
royal
word
that
if
they
bring
him
a
flowr
in
May
(
which
they
may
easily
do
)
they
shall
,
vere
,
truly
receive
a
Kingdom
?
this
is
as
great
an
advancing
of
free
will
,
and
an
abusing
of
free
grace
,
as
Pelagians
ever
dreamed
of
.
For
Prosper
said
the
same
of
the
Massilienses
,
Vniversis
hominibus
propitiationem
,
quae
est
in
sanguine
Christi
,
esse
propositam
,
ut
quicunque
ad
fidem
&
ad
Baptismum
accedere
voluerint
,
salvi
esse
possunt
.
16.
Pro
universo
autem
(
dictitant
Massilienses
)
humano
genere
mortuum
esse
,
Prosper
epist.
ad
Aug.
de
Massiliensibus
,
vide
Jansenium
cap.
18.
ib.
lib.
12.
just.
c.
13.
ad
capessenda
tam
magnifica
tamque
praecelsa
paritatis
&
integritatis
praemia
,
quantuslibet
jejuniorum
,
vigiliarum
,
lectionis
,
solitudinis
ac
remotionis
labor
fuerit
impensus
,
condignus
esse
non
poterit
,
qui
hoc
industriae
suae
merito
vel
laboris
obtineat
.
Dom.
Nostrum
Jesum
Christum
,
&
neminem
prorsus
à
Redemptione
sanguinis
ipsius
exceptum
,
etiamsi
omnem
hanc
vitam
alienissimâ
ab
eo
mente
pertranseat
;
quia
ad
homines
pertineat
divinae
misericordiae
sacramentum
(
Baptismus
nempe
)
ut
recte
Cornelius
Jansenius
,
Tom.
1.
de
haeres
.
pelag.
lib.
8.
c.
3.
&c.
)
itaque
quantum
ad
Deum
pertinet
omnibus
paratam
vitam
aeternam
.
Et
Faustus
,
lib.
1.
de
gra
.
&
lib.
ar.
cap.
16.
Dominum
Nostrum
Jesum
Christum
aiunt
(
diceret
si
vixisset
nostris
temporibus
Calvinistae
,
sed
contrarium
Jesuitae
&
Dominicani
,
Arminiani
,
Pelagiani
,
Sociniani
)
humanam
carnem
non
pro
omnibus
sumpsisse
,
nec
pro
omnibus
mortuum
esse
.
See
Cornelius
Jansenius
,
ib.
to
whose
writings
Jesuits
and
Dominicans
shall
never
answer
.
The
Massilienses
cared
not
(
as
Corn.
Janse
.
tom.
1.
de
haeres
.
pelag.
l.
8.
c.
17.
)
for
the
word
of
merit
,
if
mans
will
went
before
God's
grace
.
Epist.
Prosper
&
Hilar.
Vt
ideo
quis
adjuvetur
,
quia
voluit
,
non
ideo
quia
adjuvatur
,
velit
.
And
Cassianus
denied
all
merit
of
condignity
,
and
said
,
that
the
labour
of
our
fasting
,
watching
,
&c.
was
not
worthy
of
the
grace
of
conversion
and
of
salvation
,
Hilarius
Epist.
dicunt
hominem
ad
hanc
gratiam
,
qua
in
Christo
renascimur
,
pervenire
posse
,
per
naturalem
scilicet
facultatem
petendo
,
quaerndo
,
pulsando
,
ut
ideo
accipiat
,
ideo
inveniat
,
ideo
introeat
,
quia
bono
naturae
bene
usus
ad
istā
salvantē
gratiam
,
initialis
gratiae
ope
meruerit
per
venire
.
and
yet
he
held
the
merit
of
congruity
to
be
as
needful
to
go
before
our
conversion
.
So
Hilarius
saith
,
that
Cassianus
taught
,
that
by
seeking
or
praying
,
and
searching
and
knocking
,
we
came
to
the
grace
of
conversion
;
so
that
the
Massilienses
and
Augustine
,
while
he
followed
their
error
,
thought
faith
not
to
be
the
gift
of
God
,
but
that
a
merit
of
impetration
,
and
of
knocking
&
praying
went
before
conversion
,
and
that
men
obtained
conversion
&
justification
by
prayer
and
faith
,
so
that
faith
is
not
a
gift
of
God
,
as
Augustine
thought
,
when
he
did
yet
stick
in
the
errors
of
the
Massilienses
,
hence
under
the
name
of
an
occasion
or
colour
they
hide
merit
;
for
as
Jansenius
saith
,
God
hath
by
the
good
works
and
holy
dispositions
that
go
before
grace
,
aliquam
occasionem
sive
colorem
,
cur
non
irrationabiliter
,
some
occasion
or
colour
by
which
,
not
without
reason
,
and
in
no
blind
way
,
by
a
fatal
decree
without
consulting
mans
will
,
he
gives
grace
to
one
rather
then
to
another
;
Corn.
Jans
.
de
haeres
.
pela
.
l.
8.
c.
18.
Item
posse
hominem
exterrita
&
supplici
voluntate
velle
sanari
;
supplex
enim
illa
voluntas
nihil
est
aliud
,
quam
voluntas
ex
fide
supplicans
deo
pro
sanitate
—
et
siquid
fides
(
non
justificatorum
)
petendo
mereatur
,
impetrationis
quam
meriti
potius
rationem
habet
,
unde
cum
in
errore
Massiliensium
haereret
Augustinus
,
frequenter
meriti
rationem
,
quam
in
fide
&
oratione
collocabat
,
per
impetrationem
exponit
,
putans
(
inquit
Augustinus
lib.
de
praed.
5.
5.
c
3.
)
fidem
non
esse
donum
dei
sed
à
nobis
esse
,
in
nobis
,
&
per
illam
nos
impetrare
dei
dona
;
item
ut
per
illam
daretur
quod
posceremus
utiliter
.
Jansen
.
in
Aug.
tom.
1.
lib.
8.
c.
18.
Vnde
possit
ratio
reddi
electorum
&
rejectorum
,
sive
cur
unus
prae
alio
assumatur
,
deo
viz.
sic
habente
occasionem
sive
colorem
,
cur
non
irrationabiliter
,
ut
Cassilianus
(
Coll.
13.
)
loquitur
;
sive
caeco
quasi
modo
,
irrefragabili
aliqua
constitutione
,
inconsulta
hominis
voluntate
gratiam
salvantem
uni
prae
aliis
largiretur
.
Hilarius
in
Epist.
ad
August
.
Prosp.
Epist.
ad
August
.
Qui
autem
credituri
sunt
,
quive
in
ea
fide
quae
deinceps
per
dei
gratiam
sit
juvanda
,
mansuri
sunt
,
praestitisse
ante
mundi
constitutionem
.
and
this
is
the
Jesuits
and
Arminians
way
.
God
shall
not
be
a
wise
and
rational
agent
,
but
act
blindly
(
saith
Cassianus
)
and
unjustly
(
say
our
Arminians
)
if
he
give
not
saving
grace
,
and
influences
of
grace
upon
the
dominion
and
disposing
of
mans
free-will
;
now
add
to
this
,
that
the
Massilienses
said
,
as
Hilarius
and
Prosper
witness
,
God
did
predestinate
to
glory
such
only
as
he
fore
saw
before
the
world
was
,
should
believe
and
persevere
to
the
end
;
and
that
God
will
have
all
and
every
one
to
be
saved
;
and
that
God
bestows
grace
upon
all
and
every
man
;
and
Pelagians
and
Jesuits
shall
find
a
market
for
merits
;
and
men
shall
be
Lords
and
carvers
of
heaven
and
hell
,
and
stewards
absolute
,
and
soveraign
of
their
own
salvation
and
damnation
.
What
more
can
be
said
to
blow
up
and
make
proud
silly
free-will
?
PART
IV.
CHAP.
I.
Of
the
impediments
of
heavenly
influences
upon
the
soul
in
general
,
and
of
their
cure
.
2.
There
be
much
using
of
means
and
no
influences
.
3.
Means
would
be
used
in
much
humility
.
4.
We
may
marre
influences
of
grace
.
IT
is
not
to
be
thought
that
influences
,
being
acts
of
omnipotency
,
can
properly
be
hindered
;
but
by
way
of
promise
and
judicial
threatning
,
he
hath
revealed
in
his
word
that
he
will
give
grace
to
the
humble
,
and
resist
the
proud
,
James
4.
6.
1
Pet.
5.
5.
and
that
he
will
guide
and
teach
the
meek
and
lowly
,
Psalm
25.
9.
he
certainly
promiseth
influence
of
grace
to
the
meek
.
Hence
1.
Quest.
Whether
God
gives
ordinarily
and
always
influences
of
grace
,
at
or
in
the
using
of
means
?
2.
Whether
men
can
hinder
the
holy
influences
of
God
?
3.
What
are
the
impediments
in
the
soul
in
general
,
and
their
cures
with
them
.
4.
What
are
the
impediments
in
special
,
and
their
cures
.
As
to
the
first
of
these
four
,
the
following
conclusions
may
be
considered
.
1.
Concl.
Often
God
reveals
himself
.
1.
To
Moses
waiting
on
his
herding
,
Exod.
3.
he
appears
to
him
in
the
bush
:
he
reveals
Christ
to
the
Disciples
while
they
are
mending
their
nets
:
the
Angels
declare
to
the
shepheards
the
birth
of
Christ
while
they
attend
their
flocks
,
yet
is
there
no
necessary
connexion
betweene
the
one
and
the
other
.
But
could
we
in
conscience
,
and
in
reference
to
God
,
while
we
are
yet
in
the
state
of
unrenewed
nature
attend
our
callings
,
we
might
lie
neerer
to
the
Son
of
righteousness
and
his
influences
of
grace
:
a
sluggard
spirituall
may
fear
spiritual
and
judicial
want
of
grace
.
Ass.
2.
There
is
somtime
much
seeking
of
Christ
,
There
may
be
much
seeking
and
using
of
m●ans
,
and
no
influences
.
and
no
finding
,
Cant.
3.
1
,
2.
for
a
time
:
Magdalen
is
early
up
in
the
morning
,
and
finds
for
the
present
,
in
lieu
of
Christ
,
an
empty
grave
,
and
grave-cloaths
only
;
There
is
much
crying
to
God
,
and
for
the
time
no
hearing
,
Psal.
22.
2.
Psal.
69.
1
,
2
,
3.
It
's
here
as
in
other
means
,
early
up
,
much
labouring
,
no
bread
,
and
the
runner
getteth
not
the
garland
.
The
Lord
will
have
1.
free
grace
to
shine
above
our
sweating
.
2.
He
will
have
us
not
to
sacrifice
to
the
creature
,
and
created
diligence
,
and
to
painful
seeking
,
and
will
have
us
to
learn
our
folly
,
who
place
our
mercy
and
will
have
our
Heaven
to
stand
in
running
and
willing
and
not
in
his
free
compassion
.
Esa●
runs
and
hunts
,
and
obtains
not
the
blessing
;
Jacob
stirs
less
and
is
blessed
:
I
speak
it
not
to
cry
down
means
,
but
to
cry
up
Christ
and
free
grace
.
The
Lord
seems
to
forbid
Jacob
to
pray
,
Let
me
go
,
for
the
day
dawneth
:
but
he
rather
encourageth
him
to
pray
;
but
he
teacheth
that
God's
hearing
and
blessing
is
more
then
my
tears
and
wrestling
.
3.
The
Lord
would
have
us
to
examine
,
Using
of
means
would
be
in
humility
.
whether
it
be
a
humble
and
believing
using
of
means
that
we
go
about
,
or
not
.
The
repenting
Thief
,
in
three
hours
upon
the
Cross
runs
,
and
the
same
day
gets
Paradise
;
and
many
have
a
fair
wind
and
sail
seventy
years
in
a
profession
,
yea
,
hear
much
,
and
believe
not
,
and
the
ship
is
broken
,
and
the
man
perishes
;
For
Matth.
8.
11.
many
shall
come
from
the
East
,
and
the
West
,
and
sit
down
at
table
with
Abraham
,
Isaac
,
and
Jacob
:
and
the
children
of
the
Kingdome
(
who
were
first
called
,
and
in
before
them
)
shall
be
cast
into
utter
darknesse
.
Do
not
some
sail
much
and
promove
nothing
to
the
harbour
?
Read
Rom.
9.
31
,
32.
Ah
,
tremble
to
see
a
man
believed
to
have
many
thousands
,
and
a
great
stock
in
four
,
in
seven
ships
,
and
yet
the
man
goes
a
begging
.
Ass.
3.
Some
means
are
cursed
of
God
,
and
God
sends
judicial
influences
upon
them
;
Divels
believe
,
and
horrour
take
hold
on
them
;
Felix
hears
,
and
trembles
,
and
shifts
influences
of
believing
.
Concl.
Influences
not
entertained
breed
loath●ng
of
the
Gospel
.
4.
Where
common
influences
are
not
entertained
,
they
produce
loathing
of
,
and
stumbling
at
the
word
in
Capernaum
:
the
day
of
grace
in
the
Gospel
to
Capernaum
is
the
year
of
vengeance
;
despise
not
,
if
ye
wonder
,
O
dreadful
,
yea
,
wonder
,
and
despise
and
hate
.
Concl.
5.
The
more
spiritual
the
actings
of
God
are
,
such
as
are
Gospel-influences
leading
to
,
1.
illumination
and
clear
light
;
2.
to
astonishment
and
to
wondering
;
3.
to
strong
conviction
,
they
must
be
more
spiritual
,
especially
above
law-influences
,
upon
Barbarians
,
and
the
more
direful
effects
they
work
:
when
the
excellent
element
,
air
or
water
is
made
contagious
,
it
is
the
more
pestilentious
and
corrupt
;
how
doe
diseases
,
and
pests
rage
?
were
the
element
of
water
,
which
is
so
excellent
and
useful
,
turned
into
blood
,
how
unpleasant
would
it
be
to
drink
of
it
?
Who
knows
what
influences
of
wrath
follow
the
Pharisees
hearing
and
hating
of
Christ
and
the
Gospel
?
the
disposition
of
Children
new
born
were
good
in
hearing
,
and
James
his
word
c.
1.
21.
is
very
useful
,
that
we
receive
the
engrafted
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
meeknesse
;
otherwise
ill
soyl
marrs
the
seed
,
and
renders
it
unprofitable
,
and
the
good
seed
makes
the
soyl
worse
.
Concl.
6.
We
are
so
to
use
means
,
in
godly
trembling
,
in
humility
,
in
faith
,
as
to
look
that
the
Lord
will
send
showrs
upon
his
own
husbandry
;
and
malicious
hearers
are
to
be
affraid
,
that
rain
,
dew
,
summer
showrs
shall
cause
the
bad
earth
cast
up
more
abundantly
briars
,
nettles
,
and
the
like
.
As
to
the
2.
Though
the
procuring
of
influences
be
above
our
reach
,
We
may
ma●●e
influences
of
grace
.
except
in
the
way
spoken
of
,
yet
a
small
touch
of
an
unskild
man
may
marre
the
work
of
an
Horologue
,
that
it
cannot
act
;
but
much
art
is
required
to
temper
it
:
it
's
in
the
power
of
a
child
,
with
little
strength
to
put
a
small
stone
in
the
wards
of
a
lock
,
so
it
can
neither
open
nor
shut
:
we
can
marre
our
own
comfort
,
and
the
work
of
salvation
,
and
then
complain
of
God
to
God
,
as
Matth.
25.
25.
and
the
damned
in
Hell
complain
that
God
gives
not
sufficient
means
,
who
denyes
to
send
Preachers
from
the
dead
to
them
,
and
gives
them
a
dry
and
dead
book
of
Moses
and
the
Prophets
to
give
them
warning
,
Luk.
16.
29
,
30.
No
husband-man
can
hinder
the
rain
to
fall
,
the
corn
to
grow
,
nor
the
Sun
to
send
down
beams
and
influences
of
heat
and
life
upon
the
earth
:
nor
can
Saul
in
the
rage
of
his
persecution
hinder
Christ
to
shoot
his
arrowes
at
him
,
Acts
9.
Such
as
complain
most
of
God
,
are
really
most
naughty
,
and
may
sooner
meet
with
the
Lord
's
wrathful
rebuke
,
then
with
his
softening
and
pitying
mercy
.
CHAP.
II.
The
Lord
keeps
an
order
in
sending
influences
.
2.
He
maketh
short
work
on
some
.
3.
There
is
a
confluence
of
influences
at
one
time
,
and
in
one
work
.
4.
Despising
of
the
Word
.
5.
Refusing
of
Ordinances
.
6.
Persecuting
of
the
Prophets
.
7.
Resisting
of
the
operations
of
the
spirit
,
do
all
obstruct
influences
.
8.
Praying
and
praising
promove
influences
.
9.
Hardening
of
the
heart
,
10.
Not
profiting
by
means
.
11.
Remaining
in
nature
.
12.
Actings
in
wrath
,
rancor
,
malice
,
bitternesse
,
and
inordinate
passion
,
obstruct
influences
.
13.
Keep
the
oyl
of
the
spirit
clean
,
if
ye
would
have
influences
.
14.
We
are
to
act
morally
and
physically
with
the
spirit
.
15.
Prayers
obstruct
not
soveraigntys
acting
.
THe
Lord
's
ordinary
way
of
working
is
here
to
be
observing
;
the
spirit
confers
not
upon
Peter's
hearers
,
Acts
2.
influences
of
faith
,
and
of
gladly
receiving
of
the
word
,
v.
41.
at
the
first
,
before
he
bestow
influences
to
the
pricking
of
the
heart
for
sin
,
v.
37.
nor
does
the
spirit
act
upon
Saul
,
Acts
,
9.
and
the
Jayler
,
Acts
16.
for
their
rejoycing
in
the
Holy
Ghost
and
believing
,
and
applying
Christ
and
the
promises
at
the
first
,
The
order
of
the
Lord
in
conferring
of
influences
.
until
first
a
law-spirit
humble
and
make
the
proud
to
tremble
.
Then
the
spirit
must
use
divers
instruments
,
and
shoot
arrowes
and
influences
of
law
and
wrath
,
and
wound
the
heart
with
arrows
of
love
:
as
the
Artist
,
the
Carpenter
useth
sundry
tools
according
to
the
diversity
of
timber
that
he
works
on
,
and
the
Lord
here
accommodates
his
influences
according
to
the
nature
of
the
soyl
.
It
's
like
Christs
spirit
made
shorter
and
more
expedite
work
on
the
hearts
of
James
&
John
;
for
when
Christ
said
unto
them
,
Follow
me
,
Matth.
4.
19
,
22.
they
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
straigthway
or
immediately
leave
their
nets
and
their
father
,
and
follow
him
.
It
's
as
little
time
betwixt
Christs
word
to
the
man
sick
of
the
palsie
,
Arise
,
take
up
thy
bed
and
walk
,
and
his
walking
Mark
2.
12.
for
immediately
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
took
up
his
bed
,
and
went
forth
before
them
all
:
It
's
like
Matthew's
conversion
is
of
the
same
nature
,
Matth.
9.
9.
Luke
5.
27
,
28.
in
which
the
Lord
gives
proof
,
that
as
some
Castles
fall
at
the
first
shooting
of
the
Canon
,
so
there
is
no
standing
out
,
nor
resisting
of
Christ
;
for
when
he
adds
strength
of
omnipotency
,
the
work
of
humiliation
,
of
conviction
,
of
saving
faith
,
or
repenting
,
are
all
quickly
done
:
as
if
tilling
,
sowing
,
and
harvest
were
all
in
one
day
,
or
one
hour
.
2.
We
see
also
that
gracious
influences
are
threeded
(
as
it
were
)
upon
gracious
influences
;
A
confluence
of
heavenly
influences
at
one
time
and
in
one
work
.
every
beating
of
the
smiths
hammer
brings
forth
at
once
many
sparkles
of
fire
,
and
a
shour
of
rain
is
the
falling
of
millions
and
hosts
of
drops
of
rain
at
once
.
So
in
fervent
prayer
,
there
must
be
a
cluster
of
gracious
influences
;
in
every
sigh
and
groan
there
is
an
acting
of
the
spirit
,
Rom.
8.
26.
The
work
of
the
spirit
must
be
maimed
,
imperfect
:
if
godly
watching
,
2.
Prayer
,
3
Fervent
desire
,
4.
Humble
sense
of
unworthiness
,
5.
Faith
on
the
promise
,
6.
Love
to
our
Father
,
have
not
every
one
their
several
influences
of
grace
.
When
the
seven
stars
arise
above
the
Horizon
,
if
six
ascend
,
the
seventh
must
also
ascend
;
in
all
which
,
the
poor
sinner
is
far
below
the
influences
of
grace
,
they
are
sent
out
as
soveraignty
thinks
fit
;
and
here
the
Lord
rains
down
showrs
of
grace
,
and
a
showre
is
made
up
of
a
multitude
of
drops
:
yet
in
the
general
may
sinners
counter-work
and
restrain
as
it
were
the
influences
of
grace
;
they
may
resist
the
word
,
Zech.
7.
12.
They
made
their
hearts
like
an
Adamant
stone
,
lest
they
should
hear
the
Law
.
Now
the
Lord
cannot
give
influences
out
with
the
preached
word
where
men
turn
away
their
ears
from
the
Law
,
Resisting
of
the
Word
hinders
not
influences
.
Prov.
28.
9.
and
Act.
7.
57.
they
stop
their
ears
.
Wicked
men
cannot
be
avenged
on
the
Spirit
in
his
person
,
or
in
his
several
operations
of
saving
grace
;
yet
they
avenge
themselves
on
the
message
,
and
break
in
pieces
the
chariot
that
carries
the
Spirits
operations
,
and
trample
upon
his
word
;
be
in
love
with
the
word
to
count
it
your
heritage
,
Sweeter
then
the
honey
and
the
honey-comb
;
and
you
as
David
upon
suit
,
shall
have
influences
to
be
kept
from
presumptuous
sins
.
Psal.
19.
7
,
8
,
9.
compared
with
v.
13.
and
Psalm
119.
40.
Behold
,
I
have
longed
after
thy
precepts
,
therefore
Quicken
me
in
thy
righteousness
.
2.
Refusing
of
Ordinances
h●nders
not
influences
.
Men
can
refuse
to
come
and
partake
of
Ordinances
and
to
be
Baptized
,
as
the
Pharisees
do
Luke
7.
29
,
30.
and
so
reject
the
counsel
of
God
;
and
refusing
to
be
among
the
golden
Candlesticks
,
and
the
Assembly
of
his
Saints
,
comes
neer
to
trampling
on
the
blood
of
the
Covenant
,
doing
despite
to
the
Spirit
of
grace
,
Heb.
10.
25
,
26
,
29.
Rejoyce
to
stand
within
Jerusalem
,
Psal.
122.
for
the
Church
is
his
vineyard
:
love
a
room
in
his
Church
,
for
it
lies
neer
to
the
Sun
,
and
is
under
the
watering
and
showres
of
grace
.
So
Christ
speaks
to
the
Spirit
,
Cant.
4.
16.
Awake
O
North-wind
,
and
come
thou
South
,
blow
upon
my
garden
,
that
the
spices
thereof
may
flow
out
.
So
there
is
a
commission
given
that
the
Spirit
in
its
efficacy
blow
upon
the
plants
and
flowers
that
grow
there
;
the
Church
is
also
his
garden
of
red
wine
which
he
waters
every
moment
,
Isa.
27.
3.
Acts
7.
Despising
and
persecuting
of
the
Prophets
obstruct
influences
.
51.
Ye
do
alway
resist
the
holy
Ghost
,
then
must
they
obstruct
the
gracious
actings
of
the
holy
Ghost
:
&
this
proves
it
to
be
true
that
Steven
said
,
that
they
resisted
the
holy
Ghost
:
Which
of
the
prophets
have
not
your
fathers
persecuted
?
and
they
have
slain
them
which
shewed
before
of
the
coming
of
that
just
one
,
of
whom
ye
are
murtherers
,
(
saith
he
)
they
who
cast
down
the
lodging
they
injure
the
indweller
;
the
godly
prophet
is
the
house
and
lodging
of
the
holy
Ghost
.
2
Chro.
36.
12.
Zedekiah
humbled
not
himself
before
Jeremiah
the
Prophet
,
(
speaking
)
from
the
mouth
of
the
Lord
.
Now
the
Spirit
acted
on
the
Prophets
when
they
spoke
,
2
Pet.
1.
12.
then
esteem
the
feet
of
the
messengers
of
God
to
be
pleasant
upon
the
mountains
,
for
they
bring
glad
tidings
of
peace
,
and
that
they
only
do
who
have
these
gifts
of
the
Spirit
to
pray
and
believe
,
Rom.
10.
14
,
15.
4.
Resisting
of
the
operations
of
the
Spirit
is
●o
obstruct
influenences
.
The
speaking
against
the
manifest
operations
of
the
Spirit
of
the
Lord
,
by
which
Christ
cast
out
divels
,
draws
so
deep
as
the
sin
against
the
holy
Ghost
,
Matth.
12.
and
such
are
deprived
of
pardon
,
of
faith
to
lay
hold
on
pardon
;
and
such
having
done
despite
to
the
spirit
of
grace
,
must
indite
war
against
the
Spirit
and
all
his
operations
;
therefore
cherish
and
obey
the
Spirits
actings
,
be
willing
to
be
led
by
him
,
close
with
the
counsels
and
breathings
of
the
Spirit
;
speak
to
edification
,
that
which
ministers
grace
to
the
hearers
,
Praying
and
praising
promove
the
Spirits
influences
.
and
that
cherishes
the
sealing
of
the
Spirit
,
Eph.
4.
29
,
30.
So
singing
Psalms
and
Hymns
,
and
spiritual
Songs
,
with
making
melody
in
the
heart
to
the
Lord
,
is
a
proclaiming
that
there
is
some
fulness
of
the
Spirit
;
if
the
Spirit
could
speak
in
the
Saints
,
the
two
native
languages
of
the
Spirit
would
be
praying
(
for
that
is
the
cry
of
the
Spirit
,
Rom.
8.
15
,
23
,
26.
)
and
singing
praises
,
Eph.
5.
18
,
19
,
20.
The
way
to
have
influences
of
the
Spirit
is
to
pray
continually
and
fervently
,
and
to
give
thanks
always
for
all
things
unto
God
the
father
in
the
name
of
our
Lord
Jesus
,
Eph.
5.
20.
5.
Hardning
of
the
heart
obstructs
influences
A
wicked
hardening
of
the
heart
,
is
as
if
ye
would
cast
water
on
a
weakly
smoaking
fire
of
green
timber
,
that
cannot
be
a
seat
,
an
office-house
to
the
Spirit
and
his
actings
,
such
are
interdited
of
the
spiritual
seeing
,
and
of
the
Spirits
hearing
of
the
Spirit
.
Rom.
11.
8.
God
hath
given
them
the
spirit
of
slumber
;
eyes
that
they
should
not
see
,
and
ears
that
they
should
not
hear
to
this
day
.
It
's
dreadful
when
Prophets
preach
some
stark
blind
and
dead
:
one
of
the
chief
and
noble
operations
of
the
Spirit
,
is
illumination
,
and
he
is
a
seeing
,
and
an
enlightning
,
and
a
hearing
spirit
.
1.
Wink
not
before
the
shining
beams
of
the
Sun
;
yield
heartily
to
the
convictions
of
the
Spirit
,
John
16.
7.
such
as
waste
away
the
light
of
conscience
and
the
convictions
of
the
Spirit
,
are
not
entrusted
again
with
new
actings
of
the
Spirits
enlightning
.
2.
Be
tender
,
and
stand
in
awe
of
smaller
sins
:
it
speaks
much
of
the
spirit
in
David
,
to
be
smitten
with
the
renting
of
the
lap
of
Saul's
garment
.
6.
Not
profiting
by
means
obstructs
influences
.
Some
make
themselves
uncapable
of
the
actings
of
the
Spirit
,
who
seeing
great
temptations
,
signs
and
miracles
,
have
plenty
of
means
,
yet
remain
blind
and
hard-hearted
,
and
dull
of
hearing
,
Deut.
29.
2
,
3
,
4.
Heb.
5.
11
,
12.
Joh.
12.
37
,
38
,
39
,
40.
if
we
would
improve
the
actings
of
the
Spirit
,
and
delight
in
the
Lords
way
,
we
should
have
new
influences
to
walk
in
his
paths
,
Psalm
119.
35.
and
God
teacheth
David
good
judgements
;
for
(
saith
he
)
I
have
believed
thy
commandments
,
v.
66.
So
are
they-far
from
new
influences
who
abuse
so
many
plagues
and
so
many
deliverances
from
these
plagues
,
as
Pharaoh
did
,
and
crush
the
motions
of
a
trembling
conscience
,
as
Felix
did
;
a
doubt
it
may
be
if
ever
the
like
acting
of
a
Law-spirit
visit
such
men
again
.
7.
Remaining
in
nature
obstructs
influences
.
All
such
who
remain
in
the
state
of
unrenewed
nature
are
uncapable
of
the
actings
of
the
Spirit
:
nor
does
the
Spirit
lodge
in
sensual
and
beastly
men
,
Jude
v.
19.
nor
can
the
world
receive
the
Spirit
of
truth
,
John
14.
17.
no
more
then
the
spirit
and
breathing
of
a
horse
can
lodge
in
a●pismire
.
It
's
true
,
John
Baptist
was
full
of
the
holy
Ghost
from
the
womb
.
Luke
1
15.
and
the
Spirit
acts
him
with
joy
,
v.
41.
when
Mary
saluted
her
;
but
John
Baptists
sin
Original
was
both
then
pardoned
,
as
touching
the
damnation
thereof
,
and
subdued
as
touching
the
dominion
of
it
.
Otherwise
another
spirit
acts
and
works
by
nature
in
the
sons
of
disobedience
,
Eph.
2.
2.
and
these
two
strong
ones
can
remain
and
dwell
both
in
one
castle
;
then
seek
translation
,
and
to
be
with
Christ
,
if
ye
would
have
the
Spirit
and
his
influences
;
multitudes
no
more
complain
of
the
want
of
the
influences
of
the
Spirit
then
a
dead
mans
corps
complains
of
cold
,
of
hunger
,
of
thirst
,
or
of
influences
of
life
from
the
living
soul
;
nor
complain
they
of
sickness
.
Oh
,
it
speaks
life
to
be
pained
for
the
wa●
of
the
Spirit
and
his
influences
:
what
wonder
that
ye
cannot
perswade
a
sleeping
man
that
he
sleeps
?
8.
Actings
of
bitterness
,
wrath
,
malice
,
●ancor
,
sadden
the
spirit
.
Some
actings
of
bitterness
,
wrath
,
clamour
,
anger
and
malice
in
the
Saints
may
sadden
the
Spirit
of
God
,
darken
the
evidence
of
the
Spirits
sealing
unto
the
day
of
redemption
,
Eph.
4.
30
,
31.
It
must
be
a
sort
of
suffering
to
the
Spirit
,
and
a
casting
water
on
the
fire
,
and
a
deadning
to
David
,
as
touching
vigorous
and
lively
operations
,
that
he
acted
adultery
and
murther
,
which
moves
him
to
pray
for
the
restoring
to
him
again
the
joy
of
the
Lords
salvation
,
and
to
be
upholden
by
the
Lords
free
spirit
,
Psal.
51.
12.
Can
a
King
dwell
even
in
a
palace
when
it
is
burning
and
smoaking
about
his
ears
?
therefore
holy
actings
,
teaching
of
sinners
,
praying
,
praising
,
Psalm
51.
13
,
14.
15.
to
be
kind
one
to
another
,
and
tender-hearted
,
to
forgive
one
another
,
as
Christ
did
,
Eph.
4.
32.
and
to
act
as
the
Spirit
,
and
to
be
holy
and
heavenly
in
one
walk
,
puts
the
Spirit
in
a
sweet
composed
temper
to
act
and
breath
abundantly
in
his
flowings
of
love
and
grace
.
9.
It
would
be
observed
that
influences
of
the
Spirit
are
contempered
with
the
actings
of
grace
,
with
which
they
concur
;
Influences
of
the
spirit
are
contempered
according
to
the
habit
of
grace
.
the
spirit
of
adoption
acts
in
the
grammer
of
prayer
,
to
cry
Abba
Father
;
and
he
comes
down
to
the
language
of
children
learning
to
speak
,
and
to
say
Abba
;
and
the
Spirit
helps
our
infirmities
.
O
,
it
must
be
great
help
that
the
Spirit
yields
;
it
must
be
creating
of
new
heavens
,
or
removing
of
mountains
,
or
dividing
of
the
sea
,
or
something
like
(
say
some
:
)
nay
the
Spirit
helps
us
with
a
groan
;
his
influences
come
down
to
sigh
and
weep
,
and
mourn
like
a
dove
in
a
Saint
,
Rom.
8.
26.
Cant.
2.
14.
Ezech.
7.
16.
and
if
so
,
it
's
no
wonder
that
the
Spirit
breaths
not
on
our
wild
fire
anger
.
Well
,
does
the
Spirit
breathe
on
Christs
holy
anger
?
he
was
angry
and
grieved
,
Mark
3.
5.
and
was
saddened
at
the
offending
of
God
.
To
be
angry
at
the
sin
of
offenders
,
and
yet
so
as
to
compassionate
the
soul
of
the
offender
,
this
is
to
fix
a
fit
seat
for
the
influences
of
the
spirit
;
nor
can
we
receive
the
influences
of
that
spirit
who
applieth
and
intimateth
pardon
and
forgiveness
when
our
anger
is
such
to
these
who
injure
us
as
we
cannot
forgive
them
;
and
if
anger
lodge
and
take
chamber
in
the
bosome
and
brest
of
a
fool
,
can
the
Spirit
breathe
supplications
in
such
a
brest
?
when
the
fountain
is
troubled
and
muddy
with
clay
,
it
gives
no
representation
of
the
face
and
image
to
the
beholder
.
Psalm
119.
135.
Make
thy
face
to
shine
on
thy
servant
:
but
the
soul
is
a
dusty
and
muddy
glasse
most
unfit
to
receive
the
irradiations
and
beams
of
such
a
transcendent
sun
of
glory
;
Sorrow
worldly
obstruct
influences
.
yea
,
it
's
some
way
fitted
,
v.
136.
rivers
of
water
run
down
mine
eyes
,
because
they
keep
not
thy
Law
.
Then
a
soul
mourning
for
sin
is
fit
to
be
shined
upon
by
the
Lord
:
when
the
man
Christs
soul
is
exceeding
sorrowful
,
even
to
the
death
,
Matth.
26.
38.
then
is
his
soul
fit
to
receive
dartings
of
the
spirit
,
to
pray
most
humbly
with
his
face
on
the
ground
,
v.
39.
most
believingly
,
O
my
Father
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
O
my
Father
;
most
fervently
with
tripple
praying
,
44.
more
earnestly
,
Luke
22.
44.
or
more
bendedly
;
then
cannot
a
soul
filled
with
hellish
and
divelish
sorrow
,
such
as
was
the
case
of
wakened
Judas
,
receive
influences
of
the
Spirit
to
see
a
pierced
Lord
,
and
to
be
in
bitterness
as
one
is
for
his
only
son
,
Zech.
12.
10.
but
must
despair
,
and
receive
influences
of
hell
for
hardness
and
impenitency
.
Obj.
But
we
see
the
Church
lament
,
3.
very
unbelievingly
quarrelling
with
God
.
v.
8.
When
I
shout
and
cry
,
he
shutteth
out
my
prayer
.
10.
He
was
unto
me
as
a
Bear
lying
in
wait
,
and
as
a
Lion
in
secret
places
:
And
v.
18.
I
said
my
strength
and
my
hope
is
perished
from
the
Lord.
Yet
verse
24.
The
Lord
is
my
portion
,
saith
my
soul
,
therefore
will
I
hope
in
him
:
then
doth
not
unbelief
and
sorrow
of
sad
and
half
despairing
,
so
incapacitate
and
deaden
the
soul
to
receive
influences
of
believing
?
Answ.
There
is
a
far
other
consideration
of
a
soul
under
prevailing
corruption
,
that
is
either
yet
not
converted
,
and
of
a
converted
man
under
a
strong
prevailing
temptation
:
when
two
contrary
champions
,
the
flesh
and
the
spirit
,
We
cannot
expeditely
change
our
spirit
from
carnal
dispositions
to
spiritual
,
but
the
Spirit
can
go
and
come
with
great
celerity
.
are
standing
in
battel
array
in
the
fields
,
each
one
enemy
attending
the
motions
of
another
,
as
in
the
former
consideration
:
there
is
a
great
difference
betwixt
green
timber
&
dry
&
withered
fewel
,
or
betwixt
dry
fire-wood
&
fewel
,
though
dry
,
yet
soaked
some
days
in
water
;
in
this
ease
influences
of
the
spirit
from
heaven
,
&
influences
of
the
flesh
from
hell
,
do
not
so
quickly
exchange
lodgings
,
and
go
and
come
to
and
from
divers
subjects
;
neither
an
unrenewed
man
,
nor
a
David
under
prevailing
lust
,
are
such
fitly
disposed
fields
for
showres
of
influences
,
as
in
a
moment
they
can
cast
off
deadness
and
put
on
a
spiritual
disposition
to
receive
influences
of
grace
,
though
there
be
an
active
celerity
on
the
Spirits
part
,
for
he
can
go
and
come
quickly
,
and
this
is
to
be
seen
in
a
soul
under
spiritual
exercise
,
even
now
there
is
a
sad
complaining
,
I
said
in
my
haste
,
I
am
●ast
out
from
before
thy
face
;
and
yet
with
the
same
breath
,
nevertheless
thou
heardest
the
voice
of
my
supplication
.
Then
under
sense
of
being
cast
out
of
Gods
favour
,
there
are
also
influences
to
pray
,
and
to
pray
in
faith
,
and
when
the
Christian
fainting
saith
,
My
strength
and
my
hope
is
perished
from
the
Lord
,
Lam.
3.
18.
she
also
saith
,
The
Lord
is
my
portion
,
saith
my
soul
,
v.
24.
It
's
clear
then
that
fainting
and
feeling
are
neer
to
other
,
and
so
influences
for
the
one
and
for
the
other
are
neer
to
other
;
the
quickness
and
celerity
of
influences
is
evident
in
the
suddain
ups
and
downs
of
the
soul
,
as
the
shining
of
the
Sun
in
March
and
the
showring
of
the
clouds
are
so
neer
to
other
,
he
comes
in
his
shinings
as
a
fire-flaught
in
the
midst
of
our
sad
louring
and
dumpish
deadness
,
and
when
the
Lord
pleaseth
his
visits
are
speedy
and
swift
.
CHAP.
III.
How
the
soul
is
under
plenty
of
means
and
dispositions
heavenly
,
and
yet
under
scarcity
of
influences
.
2.
Praying
and
love
to
the
word
,
according
to
the
will
of
precept
,
all
along
through
Psalm
119.
3.
Delighting
in
the
word
,
reading
and
meditating
thereon
fetch
heavenly
influences
.
4.
Hence
18.
obstructions
of
influences
.
1.
Hardness
and
blindness
.
2.
Vnbelief
.
3.
Deadness
.
4.
Security
.
5.
Irreligious
prophaness
and
Atheism
.
6.
Vnconstancy
.
7.
Deceitfulness
.
8.
Pride
.
9.
Worldly-mindedness
.
10.
Fiery
preposterous
zeal
.
11.
Vncleanness
.
12.
Malice
and
bitterness
.
13.
Worldly
sorrow
.
14.
False
joy
.
15.
Self-love
.
16.
Wilful
ignorance
of
the
Gospel
,
and
hatred
of
Christ
.
17.
Impatient
fretting
against
providences
,
the
contraries
of
all
which
help
to
fetch
heavenly
influences
.
Lasty
,
the
Lords
manner
of
contributing
his
influences
makes
us
not
passive
lumps
and
blocks
;
the
word
shews
that
God
lays
a
holy
necessity
on
our
will
,
so
that
we
are
most
willing
and
free
agents
in
spiritual
actings
.
18.
Vain
and
wanton
thoughts
obstruct
influences
.
THe
heart
,
as
including
will
and
mind
and
affections
,
is
the
publick
Inne
and
lodging
that
receives
all
influences
.
1.
How
the
soul
is
under
plenty
of
means
,
and
possibly
sweet
dispositions
,
and
yet
under
scarcity
of
influences
.
There
is
a
sweet
proportion
betwixt
the
influences
of
the
spirit
and
the
new
heart
.
Quest.
How
is
it
then
that
the
soul
is
under
sweet
dispositions
and
plenty
of
means
,
and
yet
wants
influences
?
Answ.
This
is
to
shew
the
absolute
freedom
of
grace
,
as
Cant.
1.
the
Spouse
is
in
a
sweet
condition
,
Let
him
kisse
me
with
the
kisses
of
his
mouth
,
for
his
love
is
better
then
wine
.
3.
Because
of
the
savour
of
thy
good
oyntments
,
thy
name
is
oyntment
poured
out
,
therefore
do
the
virgins
love
thee
.
4.
The
King
brought
me
into
his
chambers
;
yet
she
stands
in
need
of
a
pull
,
draw
me
.
v.
7.
Tell
thou
me
(
O
thou
whom
my
soul
loves
)
where
thou
feedest
,
where
thou
makest
thy
flocks
to
rest
at
noon-day
.
Here
is
a
soul
in
love
,
longing
to
be
embraced
and
kissed
,
smelling
Christs
precious
oyntments
,
taken
in
to
the
Kings
chamber
;
yet
the
prayer
to
be
drawn
,
and
to
be
instructed
where
to
find
him
,
teacheth
,
that
some
are
at
the
well-head
,
and
yet
thirsty
,
and
in
Christs
banqueting
house
,
and
yet
the
praying
of
such
to
be
drawn
,
speaks
want
of
influences
,
and
hunger
for
more
,
except
Christ
intimately
apply
his
influences
to
will
and
to
do
.
Cant.
2.
4.
He
brought
me
into
his
banqueting
house
,
his
banner
over
me
was
love
.
6.
His
left
hand
is
under
my
head
,
and
his
right
hand
doth
embrace
me
.
What
is
here
wanting
?
is
not
this
paradise
come
down
from
heaven
?
but
the
prayer
,
v.
5.
Stay
me
with
flagons
,
comfort
me
with
apples
,
for
I
am
sick
of
love
,
is
a
strong
evidence
that
the
Spouse
,
even
in
Christs
arms
,
and
in
his
house
of
wine
,
where
are
all
the
refreshments
of
heaven
,
is
not
sick
only
,
but
fallen
into
a
deep
swoon
,
if
Christ
hold
not
up
the
head
,
and
stay
the
soul
with
quickning
influences
:
what
then
could
you
make
of
heaven
it self
,
and
of
Christs
sweetest
embracements
,
if
he
teach
not
how
to
improve
the
fulness
of
this
free
love
in
sweetest
actings
of
heavenly
duties
?
When
John
is
in
heaven
,
and
sees
heavens
glory
,
yet
if
the
present
actings
of
the
spirit
go
not
betwixt
him
and
Angel-worship
he
roves
;
influences
must
then
make
Christ
to
be
Christ
,
and
heaven
to
be
heaven
,
and
the
Spirit
must
open
and
let
out
upon
the
withered
soul
streams
of
the
well
of
life
,
otherwise
there
is
the
banqueting
house
of
wine
,
and
there
is
yet
the
hungry
and
swooning
Spouse
;
there
is
heaven
and
fulness
of
glory
,
and
there
is
yet
miscarrying
John
:
grace
must
make
it self
our
grace
,
and
he
will
have
us
to
know
to
whom
we
owe
the
thanks
,
both
of
Christ
and
of
the
outletting
and
emanations
of
free
grace
,
and
of
the
well
of
life
,
and
of
the
flowings
and
streamings
of
that
fountain
,
and
so
the
created
habit
of
grace
is
not
to
be
rested
on
,
but
Christ
acting
in
his
free
grace
is
all
in
all
.
2.
These
are
together
often
praying
,
and
actual
influences
,
and
d●ties
and
influences
:
the
former
according
to
the
Lord's
will
of
precept
,
the
latter
according
to
his
will
of
pleasure
,
are
interwoven
all
along
,
Psal.
119.
The
Lord
gives
influences
according
to
his
will
of
pleasure
;
but
we
must
stir
and
pray
,
and
act
according
to
his
will
of
precept
.
Hence
all
along
,
Psal.
119.
praying
and
influences
of
grace
are
woven
through
other
,
ver.
25.
My
soul
cleaveth
to
the
dust
,
that
is
a
work
of
the
Lords
gracious
will
of
pleasure
;
Quicken
me
according
to
thy
word
,
that
is
a
duty
of
praying
according
to
his
will
of
precept
.
2.
His
gracious
dealing
of
his
will
of
pleasure
,
is
brought
in
as
an
argument
to
ingage
the
heart
to
pray
for
grace
to
a
duty
of
the
holy
will
of
command
.
73.
Thy
hands
have
made
me
and
fashioned
me
;
give
me
understanding
,
that
I
may
learn
thy
Commandments
.
v.
10.
With
my
whole
heart
have
I
sought
thee
,
O
let
me
not
wander
from
thy
commandments
.
3.
The
acting
of
a
duty
according
to
the
gracious
will
of
precept
,
is
made
an
argument
why
the
Lord
should
bestow
saving
influences
according
to
his
will
of
pleasure
;
to
promote
us
in
duties
,
Psal.
119.
40.
Behold
I
have
longed
after
thy
precepts
:
quicken
me
in
thy
righteousness
.
58.
I
intreated
thy
favour
with
my
whole
heart
:
be
mercifull
to
me
according
to
thy
word
.
v.
176.
I
have
gone
astray
like
a
lost
sheepe
,
seeke
thy
servant
;
for
I
doe
not
forget
thy
commandements
.
4.
Grace
prayed
for
according
to
the
will
of
pleasure
kindles
fire
for
an
ingaged
heart
to
do
a
duty
according
to
the
Lord
's
holy
will
in
his
word
.
33.
Teach
me
O
Lord
the
way
of
thy
statutes
,
and
I
shall
keepe
it
to
the
end
.
34.
Give
me
understanding
,
and
I
shall
keepe
thy
Law
:
Yea
I
shall
observe
it
with
my
whole
heart
.
That
is
,
Lord
lend
me
grace
,
and
by
that
grace
I
shall
repay
duty
;
borrowed
grace
makes
the
soule
a
debter
for
duties
.
32.
I
will
run
the
way
of
thy
commandements
,
when
thou
shalt
enlarge
my
heart
.
5.
It
's
comfortable
for
strengthening
of
faith
,
to
lay
before
the
Lord
the
victory
of
his
grace
,
and
the
strength
of
the
temptation
,
broken
by
going
on
a
duty
.
Hence
a
temptation
;
23.
Princes
did
sit
and
speake
against
me
:
but
an
influence
of
grace
to
do
the
duty
broke
the
temptation
.
But
thy
servant
did
meditate
in
thy
statutes
.
69.
The
proud
have
forged
a
lie
against
me
.
A
strong
temptation
;
but
it
s
broken
:
but
I
shall
keepe
thy
precepts
with
my
whole
heart
.
81.
My
soule
fainteth
for
thy
salvation
,
but
I
hope
in
thy
word
.
So
all
along
learn
,
Of
the
sweet
nearness
betwixt
love
of
the
word
and
the
word
hid
in
the
heart
,
Psalm
119.
v.
11.
and
spiritual
influences
.
1.
That
our
free
and
voluntary
trading
with
grace
bringeth
home
new
ships
of
gold
;
and
there
is
no
danger
of
miscarrying
and
shipwrack
.
2.
Being
once
by
grace
breathed
on
,
we
are
to
hold
the
wheels
a
going
:
grace
puts
the
believer
in
a
holy
circle
;
and
running
begets
more
running
,
and
the
motion
ends
at
us
and
begins
at
free
grace
.
3.
The
nearest
purchaser
of
influences
is
prayer
.
ver.
35.
Make
me
to
go
in
the
path
of
thy
Commandments
.
36.
Incline
my
heart
unto
thy
testimonies
.
4.
Grace
given
is
a
strong
argument
to
get
more
grace
;
as
gold
buyes
more
gold
.
5.
Though
grace
begin
and
prevene
us
,
yet
the
Lord
having
once
given
the
stock
,
spiritual
want
comes
from
spiritual
sluggishnesse
:
we
are
willing
to
lose
the
tyde
and
complain
without
cause
of
the
seas
motion
.
6.
The
ordinary
chariot
and
ship
that
carrieth
the
influences
of
grace
is
the
Word
of
grace
.
David
Psal.
119.
is
sick
of
love
with
the
Word
,
Law
,
Testimonies
.
ver.
47.
And
I
will
delight
my self
in
thy
Commandments
which
I
have
loved
.
72.
The
law
of
thy
mouth
is
better
to
me
then
thousands
of
silver
and
gold
.
97.
O
how
love
I
thy
law
!
it
is
my
meditation
all
the
day
.
103.
How
sweet
are
thy
words
unto
my
taste
!
yea
,
sweeter
then
honey
to
my
mouth
.
ver.
11
,
20
,
24
,
46
,
50
,
52
,
54
,
70
,
86
,
92
,
93
,
96
,
111
,
113
,
105
,
159
,
160
,
&c.
and
in
that
Psalm
the
influences
of
the
spirit
go
all
along
in
every
verse
,
in
a
practical
,
loving
,
delightful
,
panting
,
lifting
of
the
hands
to
the
Commandments
.
v.
32.
I
le
run
the
ways
of
thy
commandments
.
34.
Give
me
understanding
,
and
I
shall
keep
thy
law
:
yea
,
I
shall
observe
it
with
my
whole
heart
.
45.
I
will
walk
at
liberty
;
for
I
seek
thy
precepts
.
44.
I
le
keep
thy
law
continually
.
60.
I
made
hast
and
delayed
not
to
keep
thy
Commandments
.
66.
I
have
believed
thy
Commandments
.
74.
I
have
hoped
in
thy
Word
.
77.
Thy
Law
is
my
delight
.
81.
My
soul
fainteth
for
thy
salvation
:
but
I
hope
in
thy
Word
.
83.
I
forget
not
thy
statutes
.
87.
I
forsook
not
thy
precepts
.
93.
I
will
never
forget
thy
precepts
;
for
with
them
thou
hast
quickned
me
,
&c.
all
which
hold
forth
,
if
you
would
have
showrs
of
influences
of
grace
,
be
in
love
with
the
Word
,
and
let
it
dwell
plentifully
in
you
;
for
look
as
influences
of
vigour
and
life
,
and
heat
upon
roses
,
flowrs
,
herbs
,
grasse
,
apple-trees
,
vines
,
corn
,
go
along
with
light
and
shining
of
the
Sun
,
so
do
the
influences
of
the
spirit
:
and
the
spirit
in
his
lively
actings
delights
to
be
carried
in
the
chariot
of
the
Word
,
Cant.
4.
11.
Thy
lips
,
O
my
soul
,
drop
as
the
honey-comb
:
honey
and
milk
are
under
thy
tongue
,
in
regard
of
the
precious
promises
of
the
Gospel
in
the
sound
ministry
of
the
Church
,
and
the
savoury
influences
of
the
spirit
that
go
along
therewith
;
therefore
he
adds
,
the
smell
of
thy
garments
is
like
the
smell
of
Lebanon
.
Cant.
7.
9.
And
the
roof
of
thy
mouth
is
like
the
best
wine
,
for
my
beloved
that
goeth
down
sweetly
,
causing
the
lips
of
those
that
are
asleep
to
speak
;
(
influences
of
the
spirit
of
grace
must
go
along
with
speaking
)
such
as
are
ignorant
of
the
Word
,
and
loath
the
precious
Gospel
and
stumble
at
the
Word
,
cannot
receive
influences
of
the
spirit
.
7.
There
is
some
admirable
nearness
of
the
word
to
influences
,
Psal.
119.
11.
Thy
word
have
I
hid
in
my
heart
:
that
I
might
not
sin
against
thee
.
The
word
in
the
letter
can
keep
no
man
from
sinning
against
God
.
For
it
is
1.
Of
the
word
hidden
in
the
heart
.
common
to
all
,
and
if
not
received
by
saith
,
convinces
and
condemns
.
Nor
2.
can
the
habit
of
grace
in
the
heart
prevent
sinning
,
except
sinning
unto
death
;
but
not
such
sinning
as
David
might
,
or
could
,
yea
or
did
fall
unto
,
adultery
and
murther
,
of
which
he
was
most
afraid
.
Nor
3.
can
the
literal
memory
of
the
word
hinder
sinning
and
yielding
to
dreadful
temptations
,
though
it
be
treasured
up
in
the
memory
.
Nor
4.
speaks
he
of
the
spirit
,
and
inward
word
of
the
Swenckefieldians
,
Libertines
,
and
the
like
,
who
forsake
the
rule
of
faith
,
the
word
,
and
depend
upon
wicked
inspirations
:
but
by
the
word
hidden
in
the
heart
,
he
must
mean
the
Word
of
God
,
and
the
engraven
Law
of
God
,
Psal.
40.
8.
Jer.
31.
33.
not
simply
,
but
as
it
includes
the
word
dwelling
in
the
heart
plentifully
,
Coloss.
3.
16.
loved
,
Psal.
116.
97
,
103.
esteemed
and
prized
highly
,
Psal.
119.
72
,
128.
and
believed
,
92
,
42
,
43.
and
so
seldomeo
●never
have
any
an
high
esteem
,
or
an
habitual
love
and
faith
and
hope
in
,
and
to
the
word
:
but
influences
to
keep
from
sin
go
along
with
that
word
so
hidden
in
the
heart
,
that
look
as
the
heavens
,
clouds
,
sun
,
fail
not
to
joyn
their
influences
to
the
seed
of
vine-trees
,
roses
,
plants
of
fig-trees
;
and
nature
goes
along
with
birds
to
cherish
and
to
warm
eggs
for
the
bringing
forth
of
young
birds
:
so
,
in
some
infallible
way
,
by
promise
,
God
concurs
with
the
so
hidden
word
to
produce
faith
,
and
love
,
and
all
acts
of
obedience
:
how
much
then
does
it
concern
these
that
move
the
question
,
what
shall
we
doe
to
fetch
the
wind
,
and
to
purchase
influences
of
grace
?
to
read
,
hear
,
consider
,
love
,
praise
,
believe
and
chose
the
Word
as
a
treasure
.
8.
Overcomed
temptations
have
influences
sutable
to
graces
victory
,
Psal.
119.
23.
Princes
also
did
sit
and
speak
against
me
:
but
thy
servant
did
meditate
in
thy
statutes
,
v.
83
,
69
,
161
,
141.
9.
Felt
deliverance
wants
not
influences
.
Felt
deliverances
from
the
oppression
of
man
,
v.
134.
sense
of
the
loveliness
and
excellency
of
God
want
not
influences
,
v.
68
,
&
132
,
133.
3
As
the
earth
and
the
things
that
grow
thereon
receive
the
Sun's
influences
,
so
doth
the
heart
qualified
with
the
habit
of
grace
lodge
heavenly
influences
,
and
the
well-tuned
string
of
the
Harp
and
Viol
closes
sweetly
with
the
smiting
of
the
pulse
,
or
hand
of
the
Musician
;
but
the
mistuned
string
stricken
on
makes
discord
,
and
receives
no
concord
of
musick
:
the
savoury
and
gracious
heart
welcomes
the
breathings
of
God
,
when
the
Spirit
can
no
more
act
by
his
influences
on
a
gracelesse
spirit
,
then
a
Musician
can
play
harmoniously
on
a
broken
Harp
,
or
a
mistuned
Reed
.
Hence
these
evils
of
the
heart
obstruct
the
influences
of
grace
.
-
1.
Hardness
and
blindness
.
-
2.
Vnbelief
.
-
3.
Deadnesse
.
-
4.
Security
.
-
5.
Irreligious
prophaneness
.
and
Atheisme
.
-
6.
Vnconstancy
.
-
7.
Deceitfulnesse
.
-
8.
Pride
.
-
9.
Worldly-mindednesse
.
-
10.
Fiery
zeal
.
-
11.
Vncleanenesse
.
-
12.
Malice
and
hatred
.
-
13.
Worldly
sorrow
.
-
14.
False
joy
.
-
15.
Self-love
.
-
16.
Wilfull
ignorance
of
the
Gospel
&
hatred
of
Christ
.
-
17.
Impatient
fretting
against
Providence
.
-
18.
Disordered
thoughts
and
ignorance
of
God
in
Christ
.
1.
Blindness
and
hardening
of
the
heart
,
As
the
light
of
faith
and
softness
easily
admits
an
influence
of
grace
,
so
hardness●s
and
rockine●s
hardly
receive
any
such
impression
.
and
Pharaoh's
not
setting
his
heart
,
Exod.
7.
23.
on
the
miracle
of
turning
the
water
of
the
river
to
blood
;
so
that
the
fish
in
the
river
dyed
,
and
the
river
stank
,
hinders
influences
of
obedience
,
to
let
the
people
go
,
Exod.
8.
1
,
2
,
3.
Matth.
13.
15.
Their
eyes
have
they
closed
,
lest
at
any
time
they
should
see
with
their
eyes
,
and
hear
with
their
ears
,
and
should
understand
with
their
heart
,
and
should
be
converted
and
I
should
heal
them
;
as
if
they
were
afraid
for
the
saving
influences
of
the
saving
grace
of
conversion
:
so
men
keep
strong
forts
,
and
imaginations
against
God
besieging
them
by
the
preached
Gospel
,
2
Cor.
10.
5.
6.
and
will
not
have
their
thoughts
led
captives
to
the
obedience
of
Christ
.
Whereas
softnesse
and
tendernesse
in
Josiah
2
Kings
22.
19
,
20.
brings
stooping
and
self-humiliation
,
and
receives
influences
for
repenting
,
weeping
and
renting
the
cloths
before
God
;
for
what
impressions
of
grace
can
the
stone
or
rock
,
(
and
such
is
the
heart
hardened
,
Ezech.
36.
26.
)
or
the
Adamant
receive
,
Zech.
7.
12
?
temptations
,
signs
and
wonders
do
nothing
at
all
to
bring
down
the
heart
,
Deut.
29.
3.
keep
thy
heart
in
some
softnesse
and
tendernesse
,
and
then
shall
it
receive
smitings
from
God
;
for
the
very
renting
of
the
lap
of
the
garment
of
an
enemy
,
the
not
despising
of
the
cause
of
a
servant
,
whom
the
master
may
easily
bear
down
;
or
the
not
warming
of
the
loyns
of
the
fatherlesse
,
with
the
fleece
of
the
flock
,
Job
31.
13
,
20.
in
David
and
in
Job
have
abundant
influences
of
grace
going
along
with
them
,
and
this
seems
an
innocent
negative
:
and
when
such
small
fins
(
so
they
appear
to
men
)
leave
an
impression
of
remorse
,
the
heart
is
like
melted
wax
that
easily
admits
a
figure
and
the
print
of
an
image
of
a
man
or
a
Lion
;
Influences
are
some
way
due
to
softness
of
heart
as
grace
to
the
lowly
,
rain
and
dew
to
meadows
in
the
valley
,
Jam.
4.
6.
1
Pet.
5.
5.
Psal.
25.
9.
2.
2.
Vnbelief
obstructs
influences
.
As
the
light
of
faith
leads
every
thought
captive
to
the
obedience
of
Christ
,
2
Cor.
10.
5
,
6.
so
doth
unbelief
dull
the
heart
.
The
news
of
Christ
risen
again
are
idle
tales
to
the
Apostles
,
Luke
24.
11.
Unbelievers
are
men
who
cannot
be
perswaded
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
the
Gospel
leaves
as
little
impression
on
the
heart
as
a
ship
on
the
Sea
,
or
an
Eagle
in
the
Air
,
where
the
light
of
faith
leaves
not
a
spiritual
capacity
for
receiving
the
impressions
of
the
Spirit
of
grace
,
and
where
unbelief
reigns
:
and
since
unbelief
hath
conjoyned
softnesse
and
a
fainting
at
the
face
of
great
affliction
,
so
as
the
heart
is
moved
as
the
trees
of
the
wood
,
Isa.
7.
2.
there
is
not
a
seat
in
it
under
such
softness
to
receive
influences
for
the
noble
and
high
actings
of
the
courage
of
faith
in
withstanding
Kings
and
Princes
,
Priests
,
Prophets
,
and
People
,
in
subduing
of
Kingdoms
,
and
in
the
believers
godly
hardening
of
himself
as
a
wall
of
brasse
and
a
fenced
City
against
all
these
;
yea
,
against
death
and
the
grave
,
Jer.
1.
18.
Cant.
8.
6
,
7.
Ezech.
3.
8
,
9.
Rom.
8.
35.
This
is
carefully
to
be
observed
,
Influences
of
grace
do
no
violence
to
the
rational
power
of
nilling
and
willing
.
that
the
influence
of
actual
grace
finds
either
in
the
habit
of
grace
,
or
frames
and
makes
in
the
heart
a
gracious
aptnesse
and
capacity
to
receive
actual
influences
sutable
to
the
duties
in
hand
,
either
of
believing
,
patient
and
joyful
suffering
for
the
Lord
,
and
such
like
.
As
the
Lord
in
his
common
influences
with
the
Sun
rising
and
going
down
,
the
wind
blowing
,
the
Sea
ebbing
and
flowing
straineth
not
,
nor
forceth
the
nature
of
second
causes
,
nor
draws
them
as
passive
lumps
to
act
against
the
particular
inclination
of
nature
,
but
carrieth
along
the
natural
active
principles
of
the
Sun
,
Wind
,
Sea
,
and
such
like
natural
causes
:
so
neither
doth
the
Spirit
of
grace
,
by
his
actual
influences
,
carry
along
the
rational
powers
of
knowing
,
believing
,
willing
,
as
meer
dead
and
passive
blocks
,
as
the
Carpenter
hewing
lifteth
an
Axe
and
shaketh
and
moveth
the
Saw
:
but
the
Lord
makes
the
sutable
active
concurrences
of
sinlesse
nature
and
of
grace
stirring
in
its
influences
to
joyn
together
and
accord
friendly
,
connaturally
,
and
without
jarring
,
or
violence
done
to
nature
,
and
so
carries
on
the
supernatural
and
gracious
actings
of
obedience
.
And
therefore
as
this
point
,
with
all
getting
get
wisedom
,
Prov.
4.
5
,
6.
Prov.
2.
Incline
the
ear
,
apply
the
heart
;
cry
,
lift
up
the
voice
for
knowledge
,
dig
for
wisedom
,
as
for
silver
and
hid
treasures
:
and
then
look
for
influences
,
v.
9.
then
shalt
thou
understand
(
by
way
of
practise
,
which
cannot
want
influences
of
grace
)
righteousness
,
and
judgement
,
and
equity
(
yea
)
every
good
path
.
And
there
is
much
in
the
walking
by
faith
,
the
light
of
faith
being
the
star-light
and
the
day-light
ordering
the
motion
;
and
beside
,
which
no
objective
light
can
doe
,
it
inclines
and
weighs
the
soul
to
spiritual
acting
,
and
the
Spirit
must
attend
the
stirring
of
saving
light
so
inclining
the
heart
with
gracious
influences
.
3.
3.
Deadness
hinders
influences
.
When
we
give
way
to
deadnesse
,
and
act
literally
,
and
carry
on
the
bulk
of
praying
,
hearing
,
as
willing
to
get
the
body
of
the
work
over
,
and
wrestle
not
for
life
and
power
in
praying
,
and
blow
not
upon
the
dead
heart
,
to
stir
up
the
habit
of
grace
,
the
Spirit
withdraws
and
acts
not
on
deadnesse
,
as
the
Sun
moves
not
vital
spirits
in
a
dead
carrion
,
or
dead
corps
,
for
there
are
none
in
it
:
the
naked
name
of
living
professours
in
the
Church
of
Sardis
,
when
it
was
but
a
name
,
is
plagued
with
deadness
,
and
so
with
withdrawing
of
influences
,
Revel.
3.
1.
the
Cocks
clapping
with
the
wings
adds
strength
to
the
crowing
;
should
we
,
if
the
iron
be
blunt
,
and
the
edge
not
whet
,
add
and
put
too
more
strength
,
Eccles.
10.
10.
and
seek
life
by
stirring
,
as
sea-men
,
by
sayling
about
,
seek
and
fetch
wind
,
we
should
increase
warmnesse
of
life
,
and
hoised
up
sails
should
receive
wind
;
for
humble
sense
of
coldnesse
and
deadnesse
and
missing
of
life
is
a
good
sign
when
it
brings
forth
,
Psal.
119.
the
prayer
so
frequent
;
Quicken
me
,
Quicken
me
:
prayers
used
as
Matins
and
Vespers
,
and
wandering
of
heart
,
and
whorish
gadding
of
the
thoughts
in
private
praying
brings
on
deadnesse
:
and
as
a
Smith
blows
not
the
bellows
on
cold
iron
and
cold
fewel
,
where
there
is
no
sparkle
of
kindling
of
fire
at
all
,
neither
doth
the
North
or
the
South-wind
in
heavenly
influences
blow
upon
such
hearts
;
Would
ye
have
God
to
be
more
serious
in
his
influences
,
when
you
are
formal
and
not
serious
at
all
in
the
work
?
4.
4.
Security
obstructs
influences
.
Security
obstructs
actings
of
grace
:
the
Spouse
sleeps
,
and
Cant.
5.
2.
the
Spirit
withdraws
influences
to
open
to
the
beloved
:
the
Disciples
sleep
,
when
Matth.
26.
Christ
exhorts
them
to
watch
and
pray
:
and
can
the
Spirit
breath
upon
a
lying
and
sleeping
sluggard
?
there
is
godly
fear
on
the
heart
;
but
Peter
and
the
rest
of
the
Disciples
in
their
shameful
flight
and
stumbling
at
the
sufferings
of
Christ
,
after
their
fearlesse
and
fleshly
undertaking
,
saying
that
they
should
rather
die
then
forsake
him
,
prove
that
the
spirits
withdrawing
,
by
which
they
fell
in
that
sin
,
goes
along
with
security
:
we
would
watch
and
fear
always
;
and
the
contrary
of
fearing
alwayes
is
hardening
of
the
heart
,
Prov.
28.
14.
which
infers
a
withdrawing
of
that
enlightning
and
softening
grace
.
Where
there
is
rising
at
midnight
to
praise
,
Psal.
119.
62.
a
preventing
of
the
dawning
of
the
morning
to
cry
to
God
,
Psal.
119.
147.
there
must
be
a
continued
showr
of
outlettings
of
influences
of
grace
for
the
lengthening
out
of
hoping
all
the
day
long
:
as
when
Christ
cannot
sleep
,
but
watches
and
prays
when
others
sleep
,
the
life
of
this
must
hold
forth
a
sea
of
flowing
in
continued
actings
of
grace
in
him
.
5.
5.
Atheism
obstructs
influences
.
A
prophane
heart
,
void
of
God
,
and
filled
with
Atheisme
also
obstructs
the
flowings
of
the
Spirit
;
so
the
wicked
Psal.
14.
4.
call
not
upon
the
Lord
;
there
is
not
an
owning
of
a
God
to
be
worshipped
:
Psal.
14.
4.
and
the
thing
that
goes
along
with
that
,
is
oppression
;
they
eat
up
my
people
as
they
eat
bread
:
and
what
gracious
influences
can
there
be
there
,
especially
when
the
Lord
complains
,
They
are
corrupt
,
they
have
done
abominable
works
.
3.
They
are
all
gone
aside
,
they
are
altogether
become
filthy
,
&c.
and
the
root
is
Atheisme
:
The
fool
hath
said
in
his
heart
,
There
is
not
a
God
.
God
breathes
not
in
his
influences
on
such
as
deny
there
is
a
God
,
till
he
first
blow
away
the
influences
of
Satan
,
who
would
darken
and
blot
out
the
ingraven
notions
of
a
Godhead
;
because
Satan
cannot
be
an
Atheist
himself
,
he
would
make
the
world
speculative
Atheists
,
(
but
because
he
cannot
do
this
)
he
fills
the
world
with
practical
Atheists
;
it
can
neither
be
blotted
out
of
the
heart
of
damned
men
nor
divels
,
but
a
God
and
Judge
there
is
;
but
men
live
without
God
,
as
if
there
were
not
a
God
,
and
these
two
species
of
Atheism
are
dreadful
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Atheists
without
God
creator
.
1.
When
men
laugh
at
a
God-head
that
created
all
,
and
live
by
Policy
,
as
State-Atheists
.
Or
,
2.
By
Reason
,
as
moral
Atheists
;
or
by
Nature
,
as
many
Philosophers
and
some
Physitians
;
such
are
dead
and
dry
rocks
,
never
rained
on
by
influences
,
seldome
while
the
skaddings
of
the
river
and
streams
of
brimstone
waken
them
are
they
out
of
a
sleep
;
for
influences
on
the
creature
in
all
its
operations
,
especially
in
these
of
grace
,
are
most
proper
actings
of
holy
providence
:
he
who
denies
there
is
such
a
thing
in
the
world
as
fire
,
or
a
Sun
,
must
deny
that
there
is
heat
and
light
in
the
world
.
But
the
other
sort
of
Atheists
,
without
Christ
,
God
Immanuel
,
are
more
inexcusable
;
as
a
Gospel-Atheist
is
farther
from
influences
of
grace
then
a
Pagan-Atheist
,
as
is
clear
from
Matth.
10.
15.
Matth.
11.
22
,
23
,
24.
Matth.
12.
41
,
42.
because
farther
from
salvation
;
how
few
have
been
converted
who
were
first
temporary
hypocrites
,
and
long
despisers
of
the
Gospel
?
2.
who
have
been
long
moral
naturalists
;
and
3.
long
bitter
and
virulent
enemies
to
the
Gospel
and
the
godly
,
though
otherways
grave
and
civil
?
Be
much
in
believing
that
God
is
,
Heb.
11.
that
leads
the
way
to
the
noble
actings
of
faith
in
Abel
,
v.
4.
Enoch
,
v.
5.
Noah
,
v.
7.
Abraham
,
v.
8.
&c.
and
the
faith
that
God
is
,
and
rules
,
and
is
good
to
Israel
,
and
that
he
punisheth
wicked
men
though
he
make
them
rich
,
leads
the
Prophet
to
the
faith
of
God
,
his
gracious
providence
in
guiding
the
godly
by
his
counsel
,
in
holding
them
by
the
right
hand
,
Psam
73.
1
,
2
,
3
,
&c.
23
,
24
,
25.
6.
The
inconstancy
of
affections
obstruct
influences
;
even
now
Martha
believed
,
and
then
,
Lord
,
he
stinketh
,
for
he
hath
lain
four
days
,
John
11.
27
,
39.
The
ebbing
and
flowing
of
the
Sea
,
the
waxing
of
the
Moon
,
the
full
Moon
,
the
declining
of
it
,
the
article
of
the
change
,
have
all
divers
and
contrary
influences
on
our
bodies
,
on
diseases
,
on
living
,
dying
,
birth
and
health
;
and
so
may
we
judge
of
influences
from
the
suddain
changes
of
the
heart
.
As
1.
It
may
be
taken
away
,
Hos.
4.
11.
stollen
away
,
2
Sam.
15.
6.
and
as
moveables
can
be
stollen
away
and
hid
,
though
lands
legally
by
fraud
may
be
stollen
away
,
6.
The
hearts
unconstancy
doth
much
obstruct
the
influences
of
God
.
yet
physically
they
cannot
be
hid
;
so
the
love
and
bensil
of
the
heart
may
and
can
be
stollen
away
,
and
when
hearts
are
from
under
the
possession
of
the
right
owner
,
the
Lord
our
God
,
they
are
not
under
his
influences
,
when
they
are
not
in
his
world
and
Kingdom
of
grace
,
but
in
Satans
power
;
hearts
benighted
are
from
under
the
influence
of
the
Sun
,
and
therefore
cannot
receive
the
rays
and
beams
of
the
Sun
in
the
night
.
2.
Except
the
Lord
pursue
even
renewed
hearts
,
they
are
not
the
same
to
close
with
influences
now
as
they
were
the
other
hour
.
3.
The
various
words
used
by
the
Scripture
,
As
1.
Bewitching
of
the
hearts
,
and
charming
the
Galatians
from
the
sound
doctrine
of
Justification
through
faith
only
Gal.
3.
1.
to
Justification
by
works
,
prove
that
influences
that
take
yesterday
will
not
take
to
day
,
for
they
were
hot
in
running
,
and
then
cold
in
sitting
down
,
Gal.
5.
7.
Deut.
19.
6.
while
the
avenger
of
blood
,
his
heart
is
hot
.
The
Galatians
were
willing
to
pluck
out
their
eyes
of
late
for
Paul
,
and
now
their
affection
to
him
being
soured
,
they
look
on
him
as
an
enemy
,
for
he
telleth
them
the
necessary
and
lovely
truth
,
Gal.
4.
15
,
16.
2.
The
heart
is
a
thing
that
may
be
bowed
,
2
Sam.
19.
14.
the
metaphor
is
known
to
the
learned
,
it
may
be
allured
and
inticed
with
fair
words
,
1
Cor.
2.
4.
yea
,
the
whole
soul
may
be
bought
and
sold
,
as
Merchants
goods
,
with
fair
words
.
2
Pet.
2.
3.
False
teachers
,
through
covetousness
,
shall
with
faigned
well
decked
word
,
as
exquisitely
dressed
as
hair
,
make
merchandise
of
you
.
3.
The
heart
may
be
turned
as
streams
of
a
river
drawn
thorow
this
part
of
the
land
,
or
this
part
,
Prov.
21.
1.
and
from
nilling
to
willing
,
as
the
Lord
thinks
fit
,
according
to
Gods
will
of
precept
,
is
often
the
falling
of
the
Church
of
Ephesus
sinfully
from
their
first
spiritual
love
,
Revel.
2.
4.
and
the
turning
from
good
to
evil
.
4.
The
heart
may
be
ingaged
,
Jer.
30.
21.
glued
and
made
to
stick
to
such
an
object
,
Psalm
119.
31.
given
up
and
delivered
,
Eccles.
2.
1
,
2
,
3.
Eccles.
1.
13.
2
Chron.
20.
3.
set
and
fixed
to
such
a
way
,
Judg.
13.
3.
Judg.
5.
9.
touched
and
moved
,
1
Sam.
10.
26.
stirred
to
such
a
work
,
Ezech.
1.
1.
and
then
as
the
Sun
in
the
Spring
and
Summer
,
coming
neer
the
earth
,
makes
more
excellent
effects
on
it
then
the
Sun
farther
off
in
Winter
;
when
the
Lord
comes
neer
,
he
works
otherways
on
the
heart
then
he
doth
in
his
absence
;
all
which
with
divers
other
words
say
it
's
not
easie
to
lie
under
and
receive
the
influences
of
God
;
the
gardens
and
meddows
stir
not
out
of
their
place
,
the
vine-trees
,
the
corn
and
grass
in
mountains
,
valleys
,
vineyards
,
flee
not
away
from
the
falling
of
wind
and
dew
,
and
the
aspect
and
dartings
of
heat
and
beams
from
Sun
and
Heavens
:
But
ah
,
unstable
hearts
,
which
withdraw
from
under
the
actings
of
the
Spirit
,
and
weary
of
prayer
,
hearing
;
whereas
the
establishing
of
the
heart
with
savoury
dispositions
,
and
delighting
in
the
word
fetch
home
influences
,
as
Psalm
119.
cleareth
.
7.
The
desperate
wickedness
and
deceitfulness
of
the
heart
,
7.
Heart-deceitfulness
obstructs
influences
.
Jer.
17.
9.
puts
the
Prophet
to
speak
to
God
,
v.
13.
O
Lord
,
the
hope
of
Israel
,
all
that
forsake
thee
shall
be
ashamed
.
Influences
then
must
be
withdrawn
from
deceitful
workers
;
and
if
the
heart
be
deceitful
above
all
things
,
then
in
some
regard
it
's
deceiful
above
Satan
,
as
being
a
heart-deceiving
and
murdering
of
our
own
souls
,
beyond
the
privity
of
Satan
,
we
boyling
in
the
secret
furnace
of
the
heart
many
naughty
thoughts
that
are
unknown
to
Satan
;
and
who
knows
the
hypocrisie
of
the
heart
?
and
what
way
God
plagues
hypocrisie
with
farther
hypocrisie
,
and
by
all
sins
?
heart-deceitfulness
is
within
it self
a
rooting
of
it self
:
now
this
deceitfulness
being
so
contrary
to
sincere
and
singleness
of
heart
must
be
uncapable
of
influences
,
for
the
upright
and
sincere
heart
,
and
truth
in
the
inward
parts
,
Psalm
51.
6.
is
desired
and
loved
,
Psal.
11.
7.
Psal.
146.
8.
exceedingly
by
the
Lord
,
as
most
like
himself
.
Psalm
11.
7.
The
righteous
Lord
loveth
righteousness
,
his
countenance
doth
behold
the
upright
.
And
so
as
every
thing
loveth
its
own
,
the
hen
warms
and
cherishes
her
chickens
,
and
every
bird
the
young
ones
;
so
must
the
Lord
follow
with
heavenly
and
quickning
influences
sincerity
of
heart
,
when
he
particularly
saith
to
them
,
Psalm
32.
11.
Be
glad
in
the
Lord
,
and
rejoyce
ye
righteous
,
and
shout
for
joy
all
ye
that
are
upright
in
heart
.
The
Lord
must
then
follow
his
own
planting
,
(
for
the
loving
of
the
Lord
Jesus
in
sincerity
,
and
the
girdle
of
truth
about
the
loins
,
is
a
part
of
the
armour
of
God
,
Ephes.
6.
14.
)
with
pruning
,
hedging
,
digging
,
and
showres
from
heaven
,
whereas
upon
the
heart
unrenewed
and
still
deceitful
,
there
shall
fall
no
rain
;
nor
is
a
deceitful
heart
more
capable
of
lively
influences
,
then
thick
gross
misty
air
can
admit
of
wind
,
or
then
a
torch
steeped
in
mire
and
dirt
is
in
capacity
to
receive
light
and
flaming
;
and
suppose
(
which
yet
is
not
possible
)
God
should
send
saving
influences
on
an
unrenewed
and
deceitful
heart
,
remaining
such
,
yet
could
not
such
a
poysoned
stem
bud
and
bring
forth
acts
of
saving
grace
;
as
the
thorn
tree
in
the
fattest
and
choisest
soil
neer
the
Sun
,
under
influences
of
a
warm
heaven
,
benign
clouds
,
a
sweet
moderate
aire
,
could
never
bring
forth
delicious
wine
,
grapes
,
or
pomegranates
:
prevaricators
,
hypocrites
,
and
all
double-minded
halters
betwixt
the
Lord
and
Baal
shall
rot
in
their
soil
,
and
be
as
the
heath
in
the
wilderness
,
and
receive
nothing
of
the
actings
of
God
;
the
Lord
is
far
from
their
reins
,
Jer.
12.
2.
God
is
not
in
all
their
thoughts
.
Psalm
10.
4.
Salvation
is
far
from
the
wicked
:
and
what
are
then
the
influences
of
God
on
them
?
for
they
seek
not
thy
statutes
,
Psal.
119.
155.
but
David
,
v.
156.
Quicken
thou
me
according
to
thy
judgements
.
8.
Pride
obstructs
influences
,
humility
capacitates
to
receive
them
.
8.
Pride
hindereth
not
a
little
the
out-goings
of
the
Spirit
;
the
proud
soul
is
the
fallow
ground
,
the
unbroken
and
unplowed
earth
,
and
what
can
be
hoped
of
wheat
or
a
barley
harvest
from
rain
and
dew
,
and
influences
of
Sun
,
air
and
clouds
,
where
the
plough
never
broke
the
earth
,
and
the
Husbandman
did
sow
nothing
?
but
as
for
the
humble
and
humbled
broken
and
meekned
man
,
influences
are
his
by
the
promise
of
God
(
O
that
is
a
great
and
an
unchangable
thing
)
Psal.
25.
9.
The
meek
will
he
guide
in
judgement
,
and
the
meek
will
he
teach
his
way
.
None
can
be
guided
and
taught
practically
to
walk
in
the
way
of
God
,
but
these
who
are
acted
by
influences
of
grace
;
Christ
thanks
the
Father
because
he
reveals
the
mysteries
of
the
Kingdom
to
babes
or
young
children
,
Matth.
11.
25.
and
James
4.
6.
But
he
giveth
more
grace
,
God
resisteth
the
proud
,
and
giveth
grace
(
and
so
influences
of
grace
,
and
more
influences
of
grace
)
to
the
humble
.
1
Pet.
5.
5.
And
see
2.
As
the
Lord
and
his
servant
nature
hath
provided
a
providence
more
active
and
careful
in
parents
for
suck
and
milk
to
infants
,
and
for
food
to
weaned
children
,
who
are
as
passive
as
stones
in
providing
for
themselves
;
so
doth
the
Lord
rain
in
a
more
abundant
providence
influences
of
grace
on
the
meekned
and
broken
spirit
.
Low
valleys
lying
toward
the
Sun
kindly
receive
dew
and
rain
,
mountains
not
so
.
3.
If
the
bones
be
of
new
broken
and
hot
,
and
the
wound
green
,
the
tender
hand
of
Christ
lovingly
and
compassionately
binds
up
such
broken
ones
.
Isa.
61.
1.
Psal.
147.
3.
He
healeth
the
broken
in
heart
,
and
bindeth
up
their
wounds
:
and
bones
easily
know
their
own
place
of
bones
when
his
hand
puts
them
in
place
.
4.
Iron
is
the
strongest
and
hardest
of
mettals
,
yet
being
hot
in
the
furnace
receiveth
any
impression
or
figure
,
and
bones
yield
to
the
smiting
of
the
hammer
,
which
it
doth
not
when
it
's
cold
and
stiff
:
when
the
cross
hath
graciously
melted
and
softened
the
soul
,
then
it
receives
influences
of
grace
,
and
is
ready
to
receive
,
as
Saul
,
Act.
9.
6.
trembling
and
a●tonished
,
said
,
Lord
,
what
wilt
thou
have
me
to
doe
?
The
proud
self
arrogant
spirit
will
not
receive
nor
lodge
impressions
of
grace
from
heaven
;
be
not
then
high-minded
,
but
fear
,
otherways
there
shall
be
no
rain
on
you
,
and
you
shall
not
be
ingraffed
in
Christ
.
9.
Worldly
mindedness
and
savouring
of
the
things
of
the
flesh
keeps
the
soul
both
under
deadness
and
distance
from
God
the
light
of
glory
,
9
Worldly
mindedness
obstructs
influences
,
and
heavenly
mindedness
promoves
it
.
and
the
heart
and
conversation
in
heaven
brings
forth
that
which
hath
a
strong
influence
of
grace
with
it
,
Phil.
3.
20
,
21.
We
look
from
heaven
for
our
Saviour
the
Lord
Jesus
,
who
shall
change
our
vile
body
,
that
it
may
be
fashioned
like
unto
his
glorious
body
,
when
the
soul
is
in
heaven
,
and
we
all
(
2
Cor.
3.
18.
)
with
open
face
beholding
,
as
in
a
glass
,
the
glory
of
the
Lord
,
are
changed
into
the
same
image
from
glory
to
glory
,
even
as
by
the
spirit
of
the
Lord
,
we
are
neer
to
the
receiving
of
the
aspects
of
the
glorified
Redeemer
;
But
such
as
mind
earthly
things
,
whose
God
is
their
belly
,
Phil.
3.
19.
can
no
more
receive
influences
of
grace
then
earth-worms
,
or
the
Serpent
that
eateth
the
dust
;
neither
can
heaven
and
the
life
to
come
have
an
impression
in
the
gracious
influences
of
God
upon
a
wretched
man
,
who
worships
clay
and
hath
no
heaven
but
gold
;
how
can
influences
of
God
be
received
in
the
heart
of
an
Idolater
?
Heavens
glory
upon
the
soul
is
so
transparent
,
that
bread
and
hunger
had
no
influence
upon
Moses
for
forty
days
,
when
he
was
in
the
mount
with
God
,
and
then
rays
and
influences
of
glory
could
not
but
besweetly
received
on
the
soul
:
it
's
clear
in
such
as
stand
and
live
before
the
throne
,
who
are
under
the
eternally
shining
summer
Sun
,
and
receive
eternally
influences
of
glory
,
Rev.
7.
15.
the
Lamb
leading
them
,
they
serve
God
night
and
day
in
his
Temple
,
v.
16.
and
see
his
face
,
Rev.
22.
4.
and
reign
for
ever
and
ever
,
v.
5.
and
the
Disciples
forgot
bread
and
garments
,
yea
and
houses
for
themselves
to
dwell
in
(
for
the
three
tabernacles
were
for
Christ
,
and
Moses
,
and
Elias
,
not
to
shelter
them
from
frosts
and
rain
,
and
hail
,
for
they
feared
not
the
like
injuries
to
glorified
bodies
)
the
Disciples
say
,
It
's
good
for
us
to
be
here
;
and
so
it
's
good
for
us
to
part
with
houses
,
with
ships
,
with
fishing
,
with
nets
,
with
plucking
of
ears
of
corn
,
or
buying
of
bread
,
yea
it
's
good
to
part
with
Ordinances
,
preaching
to
the
Jews
or
Gentiles
,
with
working
of
miracles
,
healing
the
sick
,
or
casting
out
of
divels
,
influences
of
glory
were
as
connaturally
received
in
the
soul
that
is
neer
God
,
and
heavenly
minded
,
as
the
Moon
and
Stars
receive
light
from
the
Sun
,
and
dry
fewel
receives
fire
where
clay
and
the
earthy
and
drosy
,
part
of
the
Lords
creation
,
and
his
foot-stool
,
can
receive
no
light
at
all
;
so
if
earthly
mindedness
have
fixed
a
seat
in
the
affections
,
the
spirit
of
grace
and
glory
cannot
shine
through
gross
and
earthy
hearts
;
give
us
corn
,
wine
and
oyl
,
and
the
influences
of
the
lovely
countenance
of
God
say
worldlings
,
we
do
little
value
;
whereas
it
is
night
and
winter
,
and
hell
for
a
child
of
God
,
when
the
Lord
withdraws
influences
of
faith
and
feeling
,
loving
,
rejoycing
and
neer
communion
with
God
;
worshippers
of
God
never
miss
gracious
influences
:
when
the
soul
is
sick
after
Christ
,
influences
of
God
,
for
the
high
praise
of
Christ
,
abound
,
Cant.
5.
6
,
7
,
8
,
9
,
10
,
11
,
&c.
and
Psal.
63.
1.
when
the
soul
thirsteth
for
God
,
and
the
heart
and
flesh
cry
out
for
the
living
God
,
Psal.
88.
1
,
2.
and
the
soul
panteth
,
as
the
hart
for
the
water
brooks
,
for
God
,
Psal.
42.
1.
(
which
are
crying
signs
of
a
heart
in
heaven
)
then
influences
of
grace
,
like
an
high
spring-tyde
,
and
like
a
full
river
,
flow
most
abundantly
,
even
to
the
satisfying
of
the
soul
as
with
marrow
and
fatness
,
and
to
the
tongue
praising
of
God
with
joyful
lips
,
and
the
remembring
of
God
in
the
bed
,
in
the
night-watches
,
Psal.
63.
4
,
5
,
6.
and
to
the
extolling
of
the
Lord
as
God
and
King
,
Psal.
88.
1
,
2
,
3.
and
the
breaking
of
the
heart
and
bones
when
God
is
reproached
,
Psal.
42.
3
,
10.
10.
10.
Fiery
bastard
zeal
hinder
influences
.
Fiery
zeal
hinder
influences
;
burn
the
Samaritans
with
fire
from
heaven
,
say
the
Disciples
.
O
Paul
(
say
fiery
followers
of
the
Law
)
would
destroy
the
Law
of
God
,
and
have
Christ
and
grace
all
;
but
received
ye
the
spirit
(
or
his
influences
)
by
the
Law
?
ye
know
not
the
wild-fire
of
revenge
and
the
spirit
of
anger
that
leads
you
,
saith
Christ
to
the
Disciples
,
even
to
the
mild
beloved
disciple
John
,
Luke
9.
54.
Come
(
saith
Jehu
)
and
see
my
zeal
for
the
Lord
,
liar
,
come
see
my
zeal
for
Jehu
,
and
for
Jehu
his
new
Kingdom
;
but
there
were
here
no
influences
of
the
spirit
of
grace
,
for
2
Kings
10.
31.
Jehu
took
no
heed
to
walk
in
the
Law
of
the
Lord
God
of
Israel
with
all
his
heart
;
for
he
departed
not
from
the
sins
of
Jeroboam
,
which
made
Israel
to
sin
.
Therefore
Jehu
his
fire
in
killing
Baal's
priests
,
and
Achab's
seed
,
being
from
false
principles
,
carnall
and
selfe
ends
,
and
called
by
the
holy
Ghost
.
Hos.
1.
4.
blood-shed
and
murder
to
be
avenged
of
God
,
must
come
from
bastard
influences
.
And
when
our
saviour
rights
the
fire
of
zeale
in
John
and
James
,
he
condemnes
the
Spirit
and
the
influences
that
made
them
so
brutishly
to
startle
,
Luke
9.
55.
2.
He
reduces
them
to
the
faith
and
sound
believing
of
his
coming
in
the
world
,
which
was
to
save
mens
lives
,
not
to
destroy
them
,
v.
56.
it
's
a
notable
healing
of
the
too
hot
blood
,
that
is
in
fierie
zeale
to
believe
soundly
the
meekness
of
Christ
;
therefore
would
hot
and
wild-fire
influences
be
well
tried
whence
they
come
,
from
Heaven
or
from
Hell
:
for
so
some
who
kill
the
Lords
Apostles
,
judge
then
if
sparkles
of
fire
can
come
from
heaven
,
John
16.
2.
when
it
is
nothing
so
.
Ophni
and
Phinehas
are
publickly
zealous
for
the
Lord
;
Moses
meek
in
the
injury
done
to
him
by
Miriam
,
and
by
Core
and
Dathan
,
and
his
,
is
fiery
against
the
golden
calf
in
the
Lords
cause
;
hence
influences
from
God
set
them
a
work
,
and
eat
them
up
as
zeal
for
the
Lords
house
eat
up
David
,
Psalm
69.
9.
Psalm
119.
139.
and
Christ
,
John
2.
17.
11.
Fleshly
uncleanness
put
them
of
Sodom
to
mock
and
persecute
Lot
a
preacher
of
righteousness
,
Gen.
19.
9.
and
their
not
hearing
of
Lot
prove
their
influences
were
not
of
God
.
The
holy
Ghost
clears
to
us
that
David
,
2
Sam.
11.
all
along
was
carried
by
no
saving
influences
,
for
there
we
find
1.
His
idleness
.
2.
His
sluggishness
,
in
sleeping
in
day
light
,
when
the
Ark
and
people
of
God
were
in
the
fields
.
11.
An
unclean
heart
cannot
receive
influences
of
the
Spirit
.
3.
His
adultery
.
4.
His
sending
for
Vriah
to
cover
the
matter
.
5.
His
causing
Vriah
to
be
drunk
.
6.
His
bloody
letter
to
Joab
to
kill
Vriah
.
7.
His
bloodshed
.
8.
His
Atheistical
talking
the
state
of
the
war
.
9.
Whereas
David
mourned
for
the
death
of
Saul
and
Abner
his
enemies
,
and
his
not
looking
with
godly
trembling
on
workes
of
divine
justice
in
the
Army
,
he
passeth
this
over
as
a
chance
of
war
,
in
all
which
the
spirit
that
led
him
in
composing
heavenly
Prayers
and
Psalms
was
now
far
away
:
What
actings
of
the
Spirit
can
swine
and
dogs
receive
from
God
?
2
Pet.
2.
12.
22.
O
but
a
clean
hearth-stone
,
and
a
chaste
,
holy
and
clean
house
would
be
kept
for
the
kindlings
and
flamings
of
the
holy
Ghost
.
See
Tit.
2.
3
,
4.
1
Thess.
4.
2
,
3
,
4.
1
Cor.
6.
19
,
20.
let
the
holy
Ghost
,
his
temple
that
he
dwells
in
,
be
neat
,
pure
,
undefiled
,
for
influences
are
the
breathings
of
the
Spirit
,
and
the
holy
Spirit
breaths
not
on
bruite
beasts
,
and
on
slaves
to
the
lust
of
the
flesh
.
12.
12.
Malice
and
bitterness
obstructs
the
influences
of
God
.
Malice
and
hatred
,
called
man-slaughter
,
1
Joh.
3.
15.
must
bemist
the
soul
,
and
darken
and
benight
,
or
over-night
both
conscience
,
mind
,
will
,
and
affections
;
and
so
as
stones
or
rocks
,
or
the
sea
sands
can
receive
no
influences
from
Sun
and
clouds
to
bring
forth
wheat
and
barley
,
neither
can
the
heart
stuffed
with
malice
,
for
the
very
incapacity
of
the
soil
is
the
cause
why
such
ground
cannot
close
with
such
impressions
and
influences
of
God
.
2
Sam.
23.
1.
The
Spirit
of
the
Lord
spake
by
me
,
(
there
must
be
quickning
influences
)
his
word
was
in
my
tongue
.
The
man
that
ruleth
in
the
fear
of
the
Lord
shall
be
as
the
light
of
the
morning
when
the
Sun
riseth
,
a
morning
without
a
cloud
,
as
the
tender
grass
springing
out
of
the
earth
by
clear
shining
after
rain
.
The
just
Prince
and
Ruler
,
full
of
love
and
mercy
to
the
people
of
God
,
and
full
of
righteousness
,
is
like
a
morning
without
a
cloud
,
that
hath
clear
influences
of
a
shining
Sun
;
the
Lord
quickning
him
with
light
of
love
,
mercy
and
righteousness
to
the
people
whom
he
feeds
,
that
he
is
as
the
earth
receiving
from
the
influence
of
the
Sun
,
clouds
and
rain
warmness
that
casteth
up
tender
grass
and
corn
.
But
v.
6.
The
sons
of
Belial
shall
be
all
of
them
as
thorns
thrust
away
,
because
they
cannot
be
taken
with
hands
.
7.
But
the
man
that
shall
touch
them
must
be
fenced
with
iron
,
and
the
staff
of
a
spear
,
and
they
shall
be
utterly
burnt
with
fire
in
the
same
place
.
Then
malice
reigns
so
in
wicked
men
,
that
if
a
man
touch
them
,
and
keep
society
with
them
in
duties
of
love
,
they
bleed
the
hands
of
these
that
touch
them
as
briars
and
thorns
doe
,
except
the
hands
be
fenced
with
iron
and
steel
.
He
notes
the
Nations
to
whom
David
and
Joshua
offered
peace
,
but
they
blood
the
people
of
God
;
and
prepare
war
,
as
is
clear
in
the
Ammonites
to
whom
David
sent
a
message
of
love
,
and
they
came
against
him
with
the
sword
and
war
;
now
they
are
such
thorns
as
are
for
the
fire
,
saith
David
,
and
that
they
may
be
burnt
,
they
require
no
influences
of
Sun
and
rain
.
Prov.
4.
17.
They
eat
the
bread
of
wickedness
,
and
drink
the
wine
of
violence
.
Acts
of
hatred
are
their
meat
and
drink
,
and
what
influences
of
the
spirit
can
their
way
,
which
is
the
way
of
darkness
,
v.
19.
require
?
Rom.
3.
15.
Their
feet
are
swift
to
shed
blood
—
for
v.
17.
the
way
of
peace
they
have
not
known
,
and
there
is
no
fear
of
God
before
their
eyes
.
Be
meek
and
gentle
as
Christ
,
Isa.
42.
2
,
3.
Isa.
53.
7.
a
lamb
dumb
before
the
shearer
,
Luke
23.
34.
2
Cor.
10.
1.
and
that
holy
meek
one
lay
neer
the
Sun
and
the
influences
of
the
Spirit
.
Isa.
11.
2.
The
Spirit
of
the
Lord
shall
rest
on
him
,
the
Spirit
of
wisedom
and
understanding
,
the
spirit
of
counsel
and
might
,
the
Spirit
of
knowledge
and
of
the
fear
of
the
Lord
,
Joh.
3.
34.
for
God
giveth
not
the
Spirit
by
measure
to
him
,
neither
acteth
the
Holy
Ghost
in
his
sweet
breathings
on
bloody
and
cruel
hearts
of
persecutors
.
13.
13.
Worldy
sorrow
obstructs
influences
.
Wordly
sorrow
counterworketh
sound
repentance
and
godly
carefulnesse
,
holy
defences
,
holy
anger
against
our selves
,
godly
fear
,
vehement
desire
,
zeal
for
God
,
revenge
,
such
by
which
we
are
not
to
be
satisfied
with
our selves
,
who
have
committed
such
wickednesse
:
now
all
these
require
influences
of
the
Spirit
,
2
Cor.
7
9
,
10
,
11.
2.
The
Law-Spirit
of
bondage
being
hellish
fear
,
Rom.
8.
15.
and
must
be
another
spirit
,
then
the
witnessing
spirit
,
and
the
influences
of
the
one
different
from
the
other
:
as
good
wheat
,
that
comes
of
the
plowing
and
sowing
of
the
husband-man
,
and
wild
corn
that
comes
from
no
plowing
or
husbandry
;
but
such
wild
oats
grow
of
their
own
accord
in
mountains
and
in
the
house-tops
,
Rom.
8.
15
,
16
,
17.
3.
The
hypocritical
sorrow
of
Esau
weeping
for
the
blessing
,
and
yet
saying
in
his
heart
,
he
would
kill
his
brother
,
could
have
no
influences
of
the
Spirit
,
Genes.
27.
38
,
41.
for
heart-prophanness
which
was
in
Esau
,
Genes.
25.
32.
Heb.
12.
16
,
17.
cannot
consist
with
saving
influences
:
and
Malach.
2.
13.
the
covering
of
the
Altar
with
tears
,
crying
and
weeping
to
God
was
bastard
sorrow
,
for
they
married
the
daughter
of
a
strange
God
:
and
compare
David's
godly
sorrow
,
Psal.
51.
wherein
he
seeks
the
new
heart
and
the
free
Spirit
to
be
restored
to
him
(
there
were
there
strong
influences
of
the
Spirit
)
with
his
weeping
and
mourning
for
Absolom
,
when
he
was
killed
:
and
the
difference
is
clear
;
this
latter
seems
to
be
but
a
wordly
sorrow
;
such
as
mourn
excessively
for
their
dead
friends
1
Thes.
4.
13.
banish
the
Spirit
of
faith
and
hope
,
which
cheareth
the
heart
,
with
the
comfort
of
the
last
resurrection
.
Much
sorrow
spent
on
(
it's
a
case
of
conscience
to
be
remembred
)
the
death
of
a
father
,
brother
,
husband
,
wife
,
children
,
loss
of
goods
,
argues
a
carnal
mind
,
and
blunteth
the
stirrings
of
the
Spirit
:
consider
Martha
her
grief
for
her
dead
brother
,
and
her
unbelief
,
in
tying
the
not
dying
of
her
brother
to
Christ's
presence
bodily
as
man
,
John
11.
21.
and
her
sorrow
well
near
drowns
her
faith
,
ver.
39
,
40.
14.
14.
False
joy
obstructs
influences
.
False
joy
in
corn
,
wine
and
oyl
,
in
full
barns
,
Psalm
4.
7.
Luke
12.
19.
in
the
pleasant
things
of
a
present
world
must
not
a
little
oppose
the
Spirit
in
his
influences
,
for
where
that
joy
is
unrenewed
,
and
full
and
extream
at
only
that
which
is
a
worldly
good
thing
,
the
spirit
is
yet
carnal
,
and
no
saving
influences
can
be
there
;
in
the
regenerate
the
affections
are
like
two
contrary
rivers
,
when
the
one
river
is
full
at
the
flowing
in
of
the
sea
,
the
river
in
the
contrary
coast
is
low
and
ebb
;
so
joy
,
sorrow
,
love
,
desire
,
&c.
as
the
Spirit
prevails
,
Rom.
7.
as
the
flesh
prevails
in
its
motion
,
so
are
they
up
in
their
fleshly
exorbitancies
,
and
low
in
their
motions
and
flowings
toward
God
,
v.
16
,
17
,
18
,
19
,
20
,
21
,
22
,
23
,
24.
but
the
joy
spiritual
at
the
coming
and
receiving
of
the
Gospel
,
Acts
8.
5
,
6
,
7
,
8.
the
joy
of
believing
,
Rom.
15.
13.
the
joy
of
the
hope
of
glory
,
Rom.
5.
2.
Matth.
5.
12.
the
Joy
in
the
midest
of
heaviness
,
if
need
be
for
a
season
,
which
is
unspeakeable
and
full
of
glory
,
1.
Pet.
1.
6
,
7
,
8.
the
joy
in
suffering
under
reproaches
,
and
the
spoyling
of
our
goods
,
Heb.
10.
33
,
34.
Acts
5.
41.
1
Thes.
3.
9.
the
Joyingin
Christian
walking
Phil.
4.
4.
the
joy
of
the
holy
Ghost
Rom.
14.
17.
and
the
like
,
are
all
fruits
of
the
spirit
,
and
have
necessarily
conjoyned
with
them
heavenly
influences
to
receive
the
Gospel
,
Acts
8.
to
beleive
with
peace
of
mind
,
Rom.
15.
13.
to
hope
for
glory
,
Rom.
5.
2.
Matth.
5.
12.
to
be
comforted
under
heaviness
,
even
to
love
the
holy
afflicter
,
1
Pet.
1.
5
,
8.
to
all
patience
in
suffering
,
Heb.
10.
33
,
34.
Acts
5.
41.
to
walke
chearfully
in
our
Christian
course
,
Phil.
4.
4
,
5.
all
which
must
be
wanting
in
the
false
and
bastard
joy
of
the
world
;
and
the
like
may
be
said
of
desire
,
the
more
men
waste
their
desires
in
worldly
objects
,
the
less
of
the
Spirit
have
they
;
as
these
two
are
excellently
conjoyned
,
Psalm
73.
24.
Thou
shalt
guide
me
by
thy
counsels
,
and
afterward
receive
me
to
glory
.
Influences
in
perseverance
in
the
way
of
God
,
by
Gods
counselling
and
leading
,
are
here
insinuated
;
and
beside
that
a
spiritual
desire
,
v.
25.
Whom
have
I
in
Heaven
but
thee
?
and
in
the
Earth
(
there
is
)
none
I
desire
beside
thee
.
15.
15.
Self-love
obstructs
influences
.
Self-love
is
a
note
of
Apostates
in
the
last
days
,
2
Tim.
3.
2.
and
of
men
in
the
state
of
nature
,
where
self-love
prevails
above
the
love
of
God
;
(
for
natural
men
make
themselves
the
god
of
gods
,
and
the
god
of
their
false
gods
,
Exod.
20.
4.
Judg.
2.
19.
Psalm
81.
8.
Amos
5.
26.
Hos.
13.
2.
)
there
be
men
who
make
themselves
their
last
end
,
it
's
contrary
to
all
true
holiness
and
sanctification
,
and
so
to
all
acts
and
influences
of
the
Spirit
;
for
it
is
the
proper
work
of
the
Spirit
to
make
us
holy
,
and
he
bears
the
name
of
the
holy
Ghost
,
and
of
the
spirit
of
sanctification
upon
that
reason
;
and
therefore
where
self
is
the
mans
god
,
what
room
is
left
to
holiness
,
and
to
the
influences
of
grace
?
and
where
the
love
of
God
is
spread
abroad
in
the
heart
by
the
holy
Ghost
,
which
is
given
Rom.
5.
5.
and
hath
a
seat
in
the
heart
,
John
21.
15.
John
14.
15.
Deut.
10.
12.
Deut.
6.
4
,
5
,
6.
Deut.
30.
6.
as
the
habitual
fear
of
God
hath
also
;
what
doubt
is
there
but
the
Lord
shall
joyn
actual
influences
of
grace
to
his
owne
spiritual
habits
?
which
should
put
us
to
self-denial
,
and
to
be
less
wedded
to
the
love
of
our selves
,
and
more
to
love
the
Lords
Word
,
Law
and
Testimonies
,
Psalm
119.
11
,
47
,
72
,
97
,
127
,
128
,
&c.
to
love
Jesus
Christ
,
his
cause
and
Gospel
more
then
our
own
life
,
Matth.
16.
25
,
26.
then
houses
,
brethren
,
sisters
,
father
,
mother
,
wife
,
children
or
lands
,
Matth.
19.
29.
Matth.
10.
37.
Luke
14.
26.
and
where
this
habit
of
love
prevailing
in
the
heart
is
,
the
Lord
denies
not
actual
influences
to
his
own
sincere
followers
,
and
strength
of
grace
to
seal
his
truth
with
their
blood
,
Rev.
12.
10
,
11.
Heb.
11.
33
,
34
,
35.
Heb.
10.
32
,
33
,
34.
and
when
self-confidence
and
self-love
,
and
carnal
fear
of
losing
life
present
prevails
by
reason
of
a
temptation
;
as
is
clear
in
Peter
and
the
Disciples
,
who
deny
and
forsake
Christ
contrary
to
their
undertaking
,
Matth.
26.
31
,
32
,
33
,
34
,
35
,
v.
56
,
69
,
70
,
71
,
&c.
the
Lord
justly
withdraws
the
influences
of
his
spirit
.
16.
The
ignorance
of
the
Gospel
,
and
the
loathing
of
Christ
,
16.
Ignorance
of
the
Gospel
and
hatred
of
Christ
obstruct
the
influences
of
the
Spirit
.
renders
all
Pagans
who
hear
the
rumour
of
Christ
but
receive
him
not
,
and
all
Reprobates
within
the
visible
Church
in
a
worse
condition
then
rocks
and
desarts
are
in
,
for
Sun
,
clouds
and
rain
send
influences
in
them
,
but
the
malignity
and
driness
,
and
coldness
of
the
soil
is
the
cause
why
they
do
not
spring
and
blossome
as
the
gardens
and
meddows
;
but
though
the
Lord
send
common
helps
to
such
Pagans
and
unbelievers
,
yet
it
is
justice
that
the
Spirit
in
his
influences
should
be
a
stranger
to
such
as
live
strangers
to
the
Son
of
God
,
for
the
Son
and
Spirit
go
not
contrary
ways
to
their
operations
.
Carnal
professors
who
study
only
a
form
of
godliness
,
and
aim
not
at
the
power
of
godliness
,
and
do
but
bear
the
bare
letters
and
outward
bulk
of
baptism
,
and
the
sound
of
the
word
preached
,
and
hate
Christ
,
and
persecute
the
godly
that
are
chosen
by
him
out
of
the
world
,
come
under
the
name
of
the
world
,
who
cannot
receive
the
Spirit
nor
his
influences
,
John
14.
17.
and
have
a
spirit
of
their
own
,
the
spirit
of
the
world
,
1
Cor.
2.
12.
this
spirit
is
their
tutor
and
guide
;
and
such
as
are
out
of
Christ
are
led
by
the
prince
of
the
power
of
the
air
,
the
spirit
that
now
worketh
in
the
children
of
disobedience
,
Ephes.
2.
2.
and
are
taken
captive
by
him
at
his
will
,
2
Tim.
2.
26.
Now
can
these
two
spirits
,
the
Spirit
of
God
and
the
Divel
lodge
in
one
and
the
same
dwelling
,
and
exercise
their
several
operation
on
the
same
soul
?
No.
17.
17.
Wrestling
against
providence
obstruct
the
influences
of
God
:
The
sad
freatings
and
wrestlings
at
the
providence
of
God
incapacitates
men
for
influences
of
grace
:
thrice
Psalm
78.
the
people
are
said
to
tempt
the
Lord
,
and
especially
in
asking
meat
for
their
lust
,
v.
18.
can
he
provide
flesh
for
his
people
?
v.
20.
and
the
Spirit
of
the
Lord
so
tempted
,
le
ts
not
out
his
sweet
and
saving
influences
upon
such
as
wrestle
with
his
holy
dispensations
;
was
there
more
of
the
Spirit
letten
out
to
Israel
for
murmuring
at
the
red
sea
or
less
?
yea
less
,
Exod.
15.
for
after
that
they
murmured
again
at
Morat
,
Exod.
14.
and
in
the
wilderness
of
Sin
,
Exod.
16.
1.
yea
,
forty
years
in
the
wilderness
,
Psal.
95.
9
,
10.
They
tempted
God
,
and
did
erre
in
heart
;
and
that
with
their
first
murmuring
in
Egypt
,
was
a
provoking
cause
of
Gods
withdrawing
his
Spirit
:
all
these
forty
years
is
called
v.
8.
The
day
of
temptation
;
for
to
tempt
God
is
a
great
wickedness
;
he
who
welcomes
all
dispensations
with
godly
submission
,
and
can
bow
to
his
Lords
will
,
and
cashier
and
lay
aside
his
own
,
as
the
man
Christ
,
nevertheless
not
my
will
,
but
thy
will
be
done
,
Matth.
26.
39.
under
the
greatest
suffering
that
possibly
could
be
on
created
flesh
,
as
he
who
is
most
holily
passive
to
suffer
the
will
of
God
,
is
most
holily
capacitate
to
receive
the
holy
,
spotless
,
active
influences
of
grace
,
as
was
the
holy
thing
Jesus
,
a
wide
and
capacious
vessel
,
as
the
wisedom
of
Angels
and
men
can
imagine
,
in
whom
was
all
fulness
of
grace
:
be
then
humble
and
submissively
flexible
and
bowable
to
the
Lords
will
,
in
his
decrees
and
revealed
will
,
and
the
Lord
shall
dwell
with
you
,
and
look
toward
you
,
Isa.
57.
15.
Isa.
66.
2.
But
what
are
all
these
to
fetch
the
wind
of
the
Spirits
breathings
?
for
you
must
have
a
wind
to
fetch
this
wind
,
a
new
predetermination
and
influence
of
grace
to
all
these
duties
of
heavenly
softness
.
2.
Faith
.
3.
Liveliness
.
4.
Watchfulness
,
&c.
opposite
to
hardness
of
heart
.
2.
To
unbelief
.
3.
To
deadness
.
4.
To
security
,
&c.
and
so
we
give
(
say
the
adversaries
)
nothing
that
we
can
rest
on
for
the
acquiring
and
purchasing
of
influences
of
grace
,
but
we
must
lie
dead
as
passive
lumpes
(
say
the
Libertines
and
Calvinists
what
they
please
on
the
contrary
)
that
influences
begin
,
and
we
follow
is
most
necessary
,
For
1.
The
Lord
bows
,
moves
,
draws
,
and
then
in
the
same
moment
of
time
the
will
follows
,
runs
,
inclines
it self
,
as
Psalm
119.
v.
36.
compared
with
v.
112.
Cant.
1.
4.
draw
me
,
we
will
run
;
it
's
here
first
the
wind
blows
,
and
the
tyde
flows
,
and
then
we
sail
.
2.
If
grace
prevene
nature
,
and
nature
prevene
not
grace
,
so
we
must
say
.
3.
If
we
pray
for
the
influences
of
grace
,
as
every
page
almost
of
Scripture
teacheth
us
,
so
we
must
teach
.
4.
Otherways
salvation
and
stirrings
in
the
ways
of
God
must
begin
at
nature
and
at
us
;
so
shall
we
say
against
all
sense
,
the
corn
grows
to
the
end
the
Sun
may
shine
and
warm
the
earth
,
and
the
dew
and
the
rain
may
fall
on
the
grass
and
corn
,
and
the
sea-men
sail
to
the
end
that
the
wind
may
blow
?
whereas
the
contrary
is
true
,
the
Sun
must
send
influences
that
the
corn
may
grow
.
Answ.
We
shall
be
most
unwilling
to
side
with
cursed
Libertines
,
for
what
can
be
in
strength
of
reason
said
against
us
comes
to
this
,
If
God
first
,
before
we
stir
,
must
bow
and
predetermine
our
souls
to
good
before
we
can
act
and
stir
,
then
are
all
influences
of
grace
above
our
reach
absolutely
;
and
then
fare
well
free-will
,
for
he
who
bows
irresistibly
our
free-will
,
and
firstly
to
that
point
of
contradiction
to
willing
rather
then
nilling
,
chosing
rather
then
refusing
,
he
must
domineer
over
free-will
,
and
make
it
a
meer
passive
lump
.
Answ.
If
God
first
by
order
of
nature
,
but
in
the
same
moment
of
time
,
must
stir
and
bow
our
souls
to
holy
duties
,
before
our
souls
can
act
and
stir
themselves
,
then
must
God
domineer
over
free-will
,
and
make
it
a
meer
passive
lump
in
acting
it
,
it
's
palpably
false
;
For
first
,
by
order
of
nature
,
though
together
in
order
of
time
,
prius
tempore
,
simul
natura
,
the
Lord
stirs
and
determines
the
Sun
to
rise
and
go
down
,
Psalm
104.
19
,
20.
Job
9.
7
,
8.
Send
an
East-wind
to
blow
in
heaven
,
and
by
his
power
bring
a
South-wind
,
Psalm
78.
26.
Loose
the
bands
of
the
wild
Ass
,
and
cause
him
to
dwell
in
the
barren
wilderness
,
Job
39.
5
,
6.
Causes
the
Hawke
,
by
his
wisedome
,
to
stretch
his
wings
toward
the
North
rather
then
the
South
,
and
commands
the
Eagle
to
mount
up
at
his
command
,
God
by
his
influences
first
acts
,
and
we
in
the
same
moment
of
time
follow
him
,
and
act
under
him
and
no
violence
is
here
.
and
make
her
nest
in
the
rocke
,
v.
27
,
28.
And
say
to
the
snow
be
thou
on
the
earth
,
Job
37.
6.
and
stir
and
determine
all
causes
naturall
before
they
stir
themselves
;
yet
the
Sun
in
moving
,
the
Wind
in
blowing
,
the
Eagle
in
flying
,
the
Snow
in
falling
on
the
earth
,
are
not
for
that
meer
patients
,
or
passive
lumps
in
acting
,
but
have
their
own
activity
in
their
motion
;
the
holy
Lords
dominion
over
the
operations
of
second
causes
natural
or
free
,
neither
strains
nor
doth
violence
to
the
one
sort
of
cause
nor
to
the
other
,
but
it
belongeth
to
the
perfection
of
the
Lords
holy
dominion
,
and
perfect
providence
to
master
and
rule
all
causes
and
creatures
in
being
and
working
.
2.
Therefore
as
the
Lords
dominion
determines
the
Sun
to
rise
and
move
,
rather
then
not
to
rise
,
and
the
Hawke
and
Eagle
to
flie
toward
the
North
,
rather
then
not
to
flie
toward
the
North
;
he
destroys
not
the
nature
of
necessary
and
natural
causes
,
so
we
must
not
bid
farewel
to
the
natural
operation
of
the
one
kind
of
causes
rather
then
the
other
.
3.
If
God
first
,
before
we
stir
and
bow
our
souls
,
as
Ethical
,
moral
,
knowing
,
and
considering
causes
,
must
move
,
stir
and
determine
our
souls
to
good
,
then
are
all
influences
of
grace
above
our
reach
absolutely
,
and
then
farewel
free-will
;
there
is
no
necessity
of
the
one
connexion
more
then
the
other
,
for
the
Lords
first
bowing
of
our
souls
by
order
of
nature
,
before
our
souls
bow
themselves
to
good
▪
the
soul
being
a
moral
,
knowing
,
and
considering
cause
,
as
not
one
,
but
many
Scriptures
,
Psal.
119.
59
,
30
,
55
,
52
,
92.
Hag.
1.
5.
Hos.
7.
2.
Psalm
41.
1.
Prov.
6.
6.
Prov.
24.
32
,
&c.
prove
,
shall
never
conclude
that
,
for
the
Lord
so
bows
and
determines
our
souls
in
all
our
moral
actings
,
as
that
he
leaves
the
soul
to
judge
,
know
,
consider
,
esteem
,
ponder
,
and
weigh
in
the
action
,
right
and
lawful
,
wrong
and
unlawful
,
what
is
acceptable
to
God
,
what
is
displeasing
to
God
,
and
what
is
the
consequent
of
the
action
,
whether
reward
or
punishment
,
Heaven
or
Hell
;
and
if
so
,
the
soul
hath
virtually
,
and
in
the
consequent
,
in
its
power
the
foregoing
influences
of
grace
,
to
have
them
or
want
them
willingly
and
delightfully
.
4.
If
the
Lord
must
stir
and
determine
the
soul
to
holy
and
free
actings
,
so
as
except
he
turn
,
move
and
incline
the
will
,
we
can
do
nothing
,
Prov.
21.
1.
Ezech.
11.
19
,
20.
Isa.
44.
1
,
2
,
3
,
4
,
5.
Ezech.
36.
26
,
27.
John
15.
1
,
2
,
3
,
4
,
5
,
6.
Philip.
2.
13.
And
2.
if
we
must
pray
that
God
would
effectually
,
by
his
grace
,
draw
the
will
and
heart
,
Cant.
1.
4.
incline
it
,
Psalm
119.
36.
teach
us
,
open
our
eyes
,
Psalm
119.
18
,
33
,
34
,
29
,
66.
not
lead
us
into
temptation
,
but
quicken
us
,
lead
us
in
his
way
,
Matth.
6.
13.
Psalm
25.
4
,
5.
Psalm
5.
8.
Psalm
86.
11.
Psalm
143.
10.
Psalm
119.
40
,
88
,
156.
and
that
by
foregoing
knowledge
;
then
doe
we
willingly
run
at
the
same
time
(
though
there
be
an
order
of
nature
here
)
the
ways
of
the
Lords
commandments
,
and
that
not
compelled
,
with
joy
and
delight
,
without
violence
connaturally
,
as
is
clear
Cant.
1.
4.
Psalm
119.
32
,
60
,
33
,
34
,
43
,
44
,
106.
Psalm
122.
1.
as
infinite
Scriptures
prove
;
now
how
Gods
grace
makes
us
both
necessarily
and
willingly
to
obey
,
the
Scripture
is
clear
,
and
though
we
cannot
give
a
natural
and
philosophick
reason
,
no
matter
.
18.
18.
Heavenly
thoughts
and
spiritual
consideration
draw
along
heavenly
influences
,
as
earthly
and
unclean
thoughts
extinguish
influences
.
If
we
should
distinguish
betwixt
thoughts
and
conquering
,
and
victorious
thoughts
.
2.
Betwixt
fixed
and
wanton
carelesly
feeling
thoughts
.
3.
Betwixt
guarded
and
well
watched
hearts
,
and
masterless
hearts
;
we
should
know
that
we
hinder
and
obstruct
influences
though
Soveraignty
dispense
gracious
influences
by
sinful
thoughts
,
the
thoughts
being
the
wings
of
the
soul
;
can
influences
have
a
seat
on
thoughts
marred
by
us
?
surely
no
more
then
a
bird
can
flie
with
broken
wings
;
and
the
God
of
nature
doth
not
joyn
his
influences
with
causes
impossible
to
act
;
he
concurs
not
with
the
bird
to
flie
when
the
wings
are
broken
;
nor
the
running
of
a
dead
horse
,
though
one
should
ride
on
a
carrion
,
and
use
spur
and
rod.
But
when
the
thoughts
are
seasoned
with
the
heavenly
disposition
of
a
renewed
heart
,
as
the
buds
and
blossoms
of
the
vine-tree
are
in
a
neerest
way
to
receive
influences
from
the
God
of
nature
to
become
excellent
wine-berries
,
and
the
most
refined
earth
neer
to
be
turned
into
gold
,
and
to
receive
influences
for
that
effect
;
so
a
heart
gratified
with
heavenly
dispositions
must
be
a
subject
for
heavenly
thoughts
,
and
if
there
be
a
holy
heart
,
heavenly
meditations
come
out
in
the
night
,
Psal.
63.
6
,
7.
Psalm
139.
17.
Phil.
3.
19
,
20.
2.
The
Lord
contempereth
the
actings
of
the
spirit
to
the
subject
,
being
a
moral
agent
,
and
all
our
gracious
actings
run
through
the
channel
of
a
spiritual
judgement
;
as
running
the
race
in
Christ
came
from
known
and
well
considered
joy
set
before
him
,
All
actings
of
grace
go
thorow
the
channel
of
a
sanctified
judgement
which
wants
not
influences
of
grace
.
Heb.
12.
1.
Moses
chose
Saints
suffering
more
then
Court-honour
,
for
heaven
or
the
recompense
of
reward
,
looked
with
another
face
and
representation
on
the
understanding
then
a
poor
time
Court
of
clay
did
;
the
superexcellent
knowledge
of
Jesus
Christ
is
so
praised
by
Paul
,
as
his
heavenly
understanding
looks
on
it
,
as
his
all
,
yea
,
his
only
all
,
and
his
all
things
beside
are
stated
to
his
mind
as
loss
and
dung
.
So
to
Abraham's
mind
a
tent
that
shepheards
sleep
in
is
judged
good
enough
,
and
the
world
a
bottomless
lodging
,
because
there
stands
in
the
eye
of
his
mind
a
rightly
considered
City
,
that
hath
a
foundation
whose
maker
and
builder
is
God
,
Heb.
11.
18.
And
the
cause
of
Christs
bearing
patiently
the
cross
was
his
sanctified
judgement
of
injuries
,
and
spitting
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
under-judged
,
and
in
his
mind
under-prised
shame
and
reproach
,
Heb.
12.
2.
as
a-very
shaddow
of
a
shaddow
and
as
nothing
,
and
the
glory
of
his
Father
in
a
redeemed
and
ransomed
people
looked
braid
and
fair
,
and
great
on
his
understanding
.
Know
and
consider
well
,
1.
God
,
an
infinite
,
fair
,
transcendent
God
,
and
the
silly
poor
nothing
and
kindless
nature
.
2.
Judge
rightly
of
time
,
and
how
nothing
yesterday
and
the
last
year
is
,
and
weigh
in
your
understanding
vast
,
high
,
and
braid
,
and
deep
,
and
long
eternity
,
if
you
have
ballance
with
scales
that
can
bear
eternity
.
3.
Understand
well
obedience
,
faith
the
weight
of
the
love
of
Christ
,
never
quenched
with
many
floods
,
and
sin
,
hatred
of
Christ
,
and
the
horror
thereof
.
4.
Take
a
right
view
of
heaven
,
how
it
lies
in
length
and
bredth
,
and
a
right
impression
of
the
fire
that
is
never
quenched
,
and
the
habitual
knowledge
of
the
Lords
name
,
wants
not
influences
for
trusting
in
God
,
Psalm
9.
10.
knowledge
where
to
find
God
in
Christ
,
hath
actings
of
the
Spirit
to
live
and
dwell
with
him
,
to
hold
him
,
Cant.
1.
7.
Cant.
3.
1
,
2
,
3
,
4.
Joh.
4.
10.
to
pray
,
to
come
to
him
,
Joh.
6.
45.
a
so●l
in
darkness
,
and
the
gross
ignorance
of
God
is
not
capable
of
influences
of
grace
,
as
the
centre
and
bowels
of
the
earth
and
deep
pits
receive
no
Sun-light
.
We
can
draw
on
sinful
dispositions
,
yea
,
we
created
these
dry
clouds
that
are
above
our
withered
hearts
,
Our
drawing
on
of
sinful
dispositions
.
by
making
our
inordinate
affections
Stewards
and
Caterers
to
lay
in
provision
for
our
flesh
,
Rom.
13.
14.
2.
We
can
ask
leave
at
our
flesh
to
take
a
little
sleep
,
and
excuse
it
,
Prov.
6.
10.
Yet
a
little
flumber
.
3.
Under
drowsiness
and
security
we
can
refuse
to
open
and
let
Christ
in
,
Cant.
5.
3.
and
that
brings
on
sad
withdrawings
of
the
actings
of
the
Spirit
,
v.
6.
4.
Violence
done
to
sweet
dispositions
,
when
they
give
warning
of
our
debt
,
may
draw
to
a
wronging
of
the
holy
Ghost
,
who
is
dreadfully
jealous
if
we
counter-work
the
actings
and
breathings
of
the
spirit
,
and
react
against
the
out-lettings
and
flowings
of
the
anointing
,
and
of
the
well
within
springing
up
to
eternal
life
;
he
puts
in
his
hand
by
the
hole
of
the
door
,
the
Spouse
is
convinced
that
it
is
Christ
the
beloveds
voice
,
and
his
knock
,
and
his
very
words
,
and
no
other
;
yet
he
is
not
yielded
unto
,
but
resisted
.
2.
We
keep
not
the
oyl
clean
,
that
it
may
shine
more
clearly
in
the
lamp
;
Keep
the
oyl
of
the
Spirit
clean
if
you
would
have
heavenly
influences
to
fall
on
the
Spirit
.
inky
blackness
defaces
the
beauty
of
the
white
rose
and
the
lilly
;
the
dustiness
and
filth
of
lusts
dimness
darkens
the
precious
stone
,
that
it
loseth
lustre
and
colour
:
when
a
judicial
darkness
,
even
on
a
believer
,
it
covereth
the
habit
of
grace
,
and
darkens
the
spiritual
strain
,
the
sin
of
the
spirit
is
out
of
measure
sinful
;
the
spirit
judicially
sleeping
,
sees
and
hears
less
in
the
Prophet
Jonah
,
then
carnal
reason
in
the
Heathen
Mariners
,
for
Jonah
sleeps
,
the
Heathen
men
do
wake
and
fear
,
when
wrath
from
Heaven
blows
on
their
ship
:
the
lesser
habit
of
grace
that
is
young
and
green
in
the
repenting
theif
,
doth
more
in
adhering
to
Christ
,
because
actual
breathing
of
the
spirit
is
stronger
and
more
vigorous
,
then
the
more
rooted
and
experienced
habit
of
grace
in
the
Apostles
,
when
it
is
now
overwhelmed
with
the
base
fear
of
suffering
,
for
he
confesses
him
to
be
a
King
on
the
Cross
,
the
Disciples
fleeing
forsake
him
:
and
the
Lord
preaches
that
we
are
more
debtors
to
the
Spirit
of
Christ
then
to
the
habit
of
grace
;
praying
,
praising
,
believing
,
hoping
,
loving
,
joying
,
as
acts
of
kin
to
the
Spirit
,
gladden
the
Spirit
;
what
should
we
then
do
to
fetch
the
wind
?
grieve
not
the
Spirit
,
but
keep
the
fountain
pure
and
clean
from
the
muddiness
of
lusts
,
for
in
the
light
of
the
Spirit
you
see
your
own
spots
.
1
Joh.
3.
3.
He
that
hath
this
hope
in
him
,
purifies
himself
,
as
he
also
is
pure
.
2.
Yield
not
to
indispositions
,
complain
of
them
to
God
,
and
pray
them
away
,
as
Psalm
61.
2.
Psalm
31.
22.
Psalm
102.
3
,
4
,
5.
Lam.
1.
2
,
3
,
4
,
5
,
&c.
22
,
23.
Obj.
We
are
to
act
both
morally
and
physically
with
the
Spirit
.
But
it
is
easie
so
to
say
,
Be
strong
in
the
Lord
,
I
am
at
huge
distance
from
the
Lord
?
Answ.
1.
The
Lord
speaks
to
believers
as
to
moral
agents
,
the
actings
of
faith
is
in
us
both
moral
,
and
also
physical
or
real
(
though
moral
acting
in
some
sense
be
real
,
and
not
imaginary
)
as
the
fowler
with
sweet
songs
works
in
a
manner
morally
,
or
by
way
of
allurement
upon
the
phancy
of
the
bird
,
enticing
it
to
the
net
,
and
the
bird
also
physically
makes
use
of
its
wings
,
God
joyning
his
influence
;
so
would
we
,
looking
to
the
command
and
promise
of
God
,
be
induced
to
bring
will
and
affections
under
the
acting
and
breathing
of
the
spirit
,
&
also
physically
act
our
faith
in
the
mean
time
,
relying
upon
God
for
the
flowings
of
his
spirit
.
3.
If
any
thing
be
said
,
that
Soveraignty
does
also
hinder
influences
,
for
God
hides
himself
,
will
your
faith
and
prayers
conclude
him
that
he
shall
not
hide
himself
but
shine
?
Answ.
Soveraignty
should
counter
work
Soveraignty
;
P●ayers
conclude
not
Soveraignty
.
if
there
were
a
law
passed
by
the
Lord
,
that
ever
when
we
pray
in
faith
in
that
same
very
nick
and
moment
of
time
,
he
must
take
off
the
arrestment
of
desertion
,
as
if
prayer
were
(
to
speak
so
)
a
sort
of
charming
of
holy
Soveraignty
;
But
the
law
is
,
and
the
promise
,
that
when
we
pray
in
faith
for
shining
influences
,
he
shall
remove
our
night
of
the
hiding
of
his
face
,
and
the
Spirits
sad
withdrawing
,
not
absolutely
,
but
in
the
way
of
his
own
holy
and
wise
Soveraignty
,
and
also
the
prayer
of
faith
hath
some
other
effect
then
the
present
removal
of
desertion
;
prayer
keeps
the
soul
under
sufficient
graces
,
fresh
showrings
,
and
stays
the
burnt
man
under
patient
induring
of
the
fire
in
condition
of
a
refreshing
,
cooling
and
expelling
of
the
heat
.
The
man
Christ
lies
under
forsaking
;
but
influences
of
the
Spirit
,
to
pray
,
to
believe
,
to
submit
,
to
hope
keeps
him
vigorous
and
green
,
that
gloriously
and
triumphingly
he
endures
the
Cross
:
for
suffering
pain
in
faith
and
joy
is
more
excellent
then
the
removing
of
pain
.
CHAP.
IIII.
Of
other
impediments
of
influences
in
particular
coming
from
the
mind
,
will
,
and
some
other
considerable
affections
,
and
their
cures
.
1.
False
and
heretical
light
.
2.
A
corrupt
will
.
3
From
hatred
of
Christ
.
1.
THe
corrupt
wisedom
and
the
wicked
learning
of
men
,
who
are
carnal
and
destitute
of
the
truth
,
can
produce
nothing
,
but
doting
about
questions
,
and
strife
of
words
;
whereof
cometh
envy
,
strife
,
railing
,
or
blasphemys
,
evil-surmisings
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
perverse
disputing
:
these
are
the
genuine
fruits
of
the
heretical
spirit
,
1
Tim.
6.
3
,
4
,
5.
and
of
the
wisedom
of
men
,
Heretical
light
hinders
the
spirits
breathings
.
which
neither
is
subject
to
the
law
of
God
and
his
truth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
neither
can
be
subject
,
Rom.
8.
7
,
&c.
of
the
carnal
man
,
who
neither
receives
the
things
of
the
Spirit
of
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
neither
can
he
know
them
:
and
observe
that
the
Holy
Ghost
in
both
places
denies
both
the
act
and
the
possibility
of
the
minds
subjection
to
the
truth
where
the
judgement
is
rotten
.
Now
as
we
may
well
say
,
the
rock
hath
no
natural
power
to
receive
an
influence
from
God
,
for
the
growing
of
wheat
on
it
;
nor
a
thorn-tree
to
bring
forth
wine
grapes
,
as
our
Saviour
speaks
,
Matth.
7.
16.
so
neither
can
the
corrupt
,
and
heretical
mind
produce
sound
truths
;
nor
can
the
Lord
give
influences
,
in
a
natural
way
,
to
a
thistle
to
bring
forth
figs
:
indeed
by
a
miracle
,
the
Lord
caused
Aaron's
dead
withered
rod
to
blossome
and
bring
forth
almonds
:
And
Caiphas
(
I
say
not
by
a
miracle
)
but
in
an
extraordinary
way
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
John
11.
51.
not
of
himself
,
but
by
the
Spirit
,
prophesied
:
and
so
did
Balaam
.
But
they
did
not
spiritually
,
and
with
the
light
of
faith
,
know
what
they
prophesied
;
yea
,
I
would
crave
leave
to
doubt
,
whether
they
literally
knew
that
Christ
God-man
was
the
star
of
Jacob
,
the
light
of
the
Gentiles
,
and
to
die
for
the
Elect
:
as
many
Hereticks
,
yea
,
and
the
Divels
literally
know
and
believe
these
things
with
an
Historical
faith
.
If
you
would
have
breathings
of
the
Spirit
to
know
savingly
and
to
assent
to
divine
truths
,
motes
and
dirt
and
scales
must
be
removed
,
and
the
mind
renewed
:
then
divine
illumination
is
absolutely
needful
.
2.
Nor
acts
the
Spirit
in
the
polluted
mind
,
and
conscience
of
the
world
,
which
cannot
receive
the
Spirit
.
Now
that
power
of
receiving
the
Spirit
,
denyed
of
the
world
,
John
14.
17.
must
be
both
a
power
natural
,
and
a
power
acquired
by
wicked
actings
;
for
the
elect
&
redeemed
world
by
a
natural
power
cannot
receive
the
Spirit
of
truth
.
2.
A
corrupt
will
hinders
the
spirits
breathings
.
If
the
will
be
corrupt
,
that
it
will
not
come
to
Christ
,
John
5.
40.
and
will
not
have
Christ
to
reign
,
Luke
19.
14.
the
man
cannot
lend
a
seat
to
the
Spirit
and
his
actings
to
obey
and
follow
God
,
until
the
fallow-ground
of
the
rocky
will
be
plowed
and
broken
,
otherwise
the
man
sows
among
thorns
,
and
labours
a
husbandry
to
the
flesh
,
and
not
to
the
Spirit
;
as
Paul
speaks
Gal.
6.
8.
and
the
harvest
must
be
corruption
and
rotten
fruit
;
judge
then
if
the
Spirit
labours
and
tills
a
plot
of
ground
to
the
flesh
;
and
if
the
Spirit
from
on
high
can
send
down
influences
and
divine
impressions
of
dew
and
warm
sun-beams
upon
the
fleshes
plowed
earth
:
or
if
nature
intend
that
rain
and
Sun-heat
shall
make
the
rocks
bring
forth
wheat
.
O
how
needful
is
a
denyed
will
,
when
Saul
speaks
of
no
will
,
but
Christ's
,
and
commits
all
to
Christ's
will
,
as
if
his
own
will
were
annil●ilated
,
though
it
was
perfected
,
Acts
9.
the
man
is
fallen
to
the
earth
;
And
he
trembling
,
and
astonished
,
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
Lord
,
what
will
thou
have
me
to
doe
?
There
is
a
strong
Emphasis
in
Lord
,
and
in
the
word
will
;
His
own
wicked
will
was
playing
the
King
or
the
Tyrant
over
the
Saints
;
and
when
his
will
is
down
,
and
the
will
of
Christ
up
,
and
the
man
hath
been
three
days
in
this
condition
fasting
and
praying
,
then
comes
the
spirit
to
take
his
own
chop
and
to
act
in
Panl
.
v.
17.
Ananias
saith
,
Brother
Saul
,
the
Lord
(
even
Jesus
that
appeared
to
thee
in
the
way
,
as
thou
camest
)
hath
sent
me
to
thee
,
that
thou
mayst
receive
thy
sight
,
and
be
filed
mith
the
holy
Ghost
;
a
humble
broken
will
,
deadned
to
self
,
and
to
all
things
shall
be
rained
on
,
and
such
as
is
rebellious
shall
be
a
land
of
drought
,
Zech.
14.
16.
And
it
shall
come
to
passe
that
who
so
will
not
come
up
,
of
all
the
familys
of
the
earth
unto
Jerusalem
,
to
worship
the
king
the
Lord
of
hosts
,
even
upon
them
shall
be
no
rain
.
3.
There
be
strong
impediments
that
obstruct
influences
of
the
spirit
of
grace
from
all
the
affections
,
if
the
heart
be
not
with
all
watching
watched
over
.
1.
Hating
of
grace
and
of
Christ
hinders
influences
.
The
world
that
hates
Christ
,
John
15.
18
,
20.
and
persecutes
him
and
his
servants
is
the
same
world
which
cannot
receive
the
spirit
of
truth
,
John
14.
17.
if
ye
hate
Christ
and
the
Godly
,
no
influences
of
grace
for
you
.
Ye
shal
hew
all
your
dayes
,
be
ye
minister
,
or
professor
,
upon
hard
timber
without
the
Spirits
tools
;
ye
shall
pray
,
preach
,
professe
,
hear
,
sing
,
praise
in
the
letter
,
with
out
the
Spirit
and
his
influences
;
for
ye
can
not
receive
the
Spirit
of
truth
,
John
14.
17.
and
then
must
you
be
dry
and
withered
in
all
your
actings
:
whereas
influences
,
and
manifestations
are
promised
to
the
lovers
of
Christ
.
Joh.
14.
21.
he
that
hath
my
commandements
,
and
keepeth
them
;
he
it
is
that
loveth
me
,
and
he
that
loveth
me
,
shall
be
loved
of
my
Father
,
and
I
will
love
him
,
and
manifest
my selfe
to
him
.
These
sure
are
the
revelations
and
manifestations
of
the
Spirit
.
John
15.
24.
Christ
puts
a
strong
wall
of
difference
between
the
hating
world
and
the
disciples
,
v.
24.
now
they
have
both
seene
and
hated
both
me
,
and
my
Father
,
but
not
so
ye
,
v.
26.
when
the
comforter
is
come
,
whom
J
will
send
unto
you
from
the
Father
,
even
the
Spirit
of
truth
,
which
proceedeth
from
the
Father
,
he
shall
testifie
of
me
.
v.
27.
and
ye
also
shall
beare
witnesse
,
because
ye
have
been
with
me
from
the
beginning
.
Here
are
actings
of
the
spirit
in
the
disciples
who
love
the
father
,
and
Christ
,
that
the
spirit
acteth
them
to
bear
witness
of
him
to
the
world
upon
all
hazards
,
Divers
actings
of
the
spirit
in
the
spouse
sick
of
love
for
Christ
in
Solomon's
song
of
songs
,
speak
and
hold
forth
influences
of
the
spirit
.
even
to
death
and
torment
.
We
see
what
workes
and
actings
of
the
spirit
is
in
the
Spouse
sick
of
love
for
Christ
,
which
are
in
that
song
of
songs
to
be
seen
,
comparing
,
Cant.
2.
5.
Cant.
5.
8.
with
other
places
of
the
song
:
these
works
of
the
spirit
are
seen
,
1.
A
desire
to
be
kissed
with
the
kisses
of
his
mouth
,
Cant.
1.
2.
2.
A
spirituall
smelling
of
his
good
oyntments
,
Cant.
13.
3.
A
prayer
to
be
drawn
,
and
a
vow
to
run
being
drawn
,
Cant.
1.
4.
4.
A
resolution
to
rejoyce
in
his
love
,
with
all
the
virgins
and
chaste
followers
of
Christ
,
Cant.
1.
4.
to
rejoyce
more
in
his
love
then
in
wine
.
5.
A
desire
to
be
where
Christ
dwelleth
in
the
tents
of
the
Shepherds
,
a
sound
Ministry
,
Cant.
1.
7.
6.
A
profession
of
intimate
love
to
Christ
,
so
as
he
lies
as
a
bundle
of
myrrhe
betwixt
her
brests
all
the
night
,
Cant.
1.
13
,
16.
an
extolling
of
Christ
as
the
apple-tree
among
all
the
trees
of
the
forrest
,
Cant.
2.
3.
and
a
delighting
to
taste
the
fruits
of
his
love
.
7.
A
spiritual
feeling
in
being
taken
into
his
celler-house
of
wine
,
Cant.
2.
4.
a
desire
to
be
refreshed
and
established
with
the
promises
and
comforts
of
the
preached
Gospel
.
Cant.
2.
5.
Stay
me
with
flagons
,
and
comfort
me
with
apples
,
for
I
am
sick
of
love
.
8.
The
feeling
of
his
love-imbracements
when
they
are
on
,
v.
6.
His
left
hand
is
under
my
head
,
and
his
right
hand
embraceth
me
.
9.
Because
the
whole
song
is
a
song
of
love
,
there
is
a
charge
given
not
to
offend
Christ
,
v.
7.
10.
An
eying
of
him
by
faith
,
in
his
approaches
in
the
delivery
of
his
people
in
his
coming
in
the
flesh
to
save
the
world
in
the
preached
Gospel
,
in
all
which
his
coming
,
leaping
over
the
mountains
,
and
skipping
over
the
hills
,
saith
,
That
no
impediment
of
the
enemies
,
and
the
powers
of
hell
,
and
no
evil
deserving
of
sin
can
obstruct
his
gracious
motions
to
save
and
comfort
his
own
,
v.
8
,
9.
11.
The
discerning
of
Christ's
calling
us
in
the
Gospel
,
v.
10
,
11
,
12.
My
Beloved
spake
and
said
unto
me
,
Rise
up
my
love
,
my
fair
one
,
and
come
away
.
12.
The
discerning
of
his
desire
of
our
worship
of
the
Churches
praying
,
doctrine
and
discipline
,
v.
14
,
15.
O
my
dove
—
let
me
see
thy
countenance
,
let
me
hear
thy
voice
;
for
sweet
is
thy
vice
,
&c.
13.
The
Churches
claiming
of
interest
mutual
betwixt
Christ
and
his
Spouse
,
v.
16.
My
Beloved
is
mine
,
and
I
am
his
.
14.
The
observing
where
Christ
is
,
his
feeding
among
the
lillies
in
his
Church
,
which
is
clean
and
comely
by
his
beauty
.
16.
He
feedeth
among
the
lillies
,
17.
untill
the
day
breake
,
&c.
15.
The
Spouses
desire
of
his
company
,
v.
17.
Turn
my
Beloved
,
and
be
thou
like
a
Roe
or
a
young
Hart
upon
the
mountains
of
Bether
:
a
desire
of
being
with
him
for
ever
in
glory
,
as
Rev.
22.
v.
17
,
20.
16.
The
Spouses
careful
seeking
of
Christ
,
and
spiritual
restlesness
till
she
find
him
.
Cant.
3.
1
,
2
,
3
,
4.
I
sought
him
whom
my
soul
loved
,
I
sought
him
,
but
I
found
him
not
,
&c.
17.
The
sweet
spiritual
smell
of
the
so
loved
Church
,
v.
6
,
&c.
18.
Chap.
5.
The
Spouses
discerning
of
his
knock
and
voice
though
she
sleep
.
2.
The
acknowledging
of
her
sinful
denying
to
let
him
in
.
3.
The
Spirit
of
Christs
acting
upon
her
heart
,
till
the
bowels
of
love
were
stirred
in
her
,
v.
4.
4.
The
opening
to
him
.
5.
The
smell
of
her
obedience
,
which
she
felt
,
like
dropping
myrrhe
,
v.
5.
19.
The
Spouses
swooning
and
falling
dead
at
his
departure
.
20.
The
Spouses
praying
and
seeking
him
,
when
now
he
had
withdrawn
himself
,
and
the
missing
of
the
sweet
actings
of
the
spirit
to
her
sense
,
v.
6.
21.
Her
seeking
of
him
at
the
watchmen
,
1
,
6
,
7.
22.
Her
desire
that
other
professors
,
the
daughters
of
Jerusalem
,
may
in
prayer
hold
forth
to
Christ
her
spiritual
state
of
love-sickness
,
v.
8.
23.
Her
preferring
of
Christ
to
all
other
beloveds
in
Heaven
or
Earth
,
v.
9.
14.
The
Spouses
high
exalting
of
Christ
in
all
his
parts
,
endowments
,
graces
and
lowliness
,
My
Beloved
is
white
and
ruddy
,
v.
10
,
11
,
12
,
&c.
all
these
,
and
many
others
the
like
teach
that
the
spirit
in
such
excellent
operations
and
graces
,
hath
his
dwelling
and
seat
in
an
heart
strongly
filled
with
the
love
of
Christ
.
But
who
hates
Christ
?
1.
Hating
of
Christ
.
All
persecuters
of
his
members
.
John
15.
18.
If
the
world
hate
you
,
ye
know
that
it
hated
me
before
you
;
And
it
is
exponed
v.
20.
If
they
have
persecuted
me
,
they
will
also
persecute
you
.
And
whoever
loves
not
the
Brethren
are
not
translated
,
1
John
3.
14.
and
they
who
love
them
not
hate
them
,
1
John
3.
14.
compared
with
v.
15.
how
carnal
lust
and
the
love
of
glory
from
men
hindereth
influences
of
the
Spirit
to
love
Christ
;
See
John
8.
42.
If
God
were
your
father
,
ye
would
love
me
.
44.
Ye
are
of
your
father
the
Divel
,
the
lusts
of
your
father
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ye
will
do
;
he
was
a
murderer
from
the
beginning
,
v.
50.
I
seek
not
mine
own
glory
.
The
strong
love
of
Christ
in
the
heart
is
a
chamber
and
a
house
for
the
Spirit
to
act
in
.
2.
Not
desiring
of
God
,
but
an
abhorring
,
or
a
soul
abhorring
of
God
hinders
influences
of
the
Spirit
.
1.
Are
there
any
who
abhor
God
?
such
a
sad
word
is
spoken
of
the
Jews
,
Soul-loathing
of
God
obstructs
influences
.
Zech.
11.
8.
Three
Shepherds
also
I
cut
off
in
one
month
,
and
my
soul
loathed
them
,
and
their
soul
also
abhorred
me
.
Departing
from
God
,
as
a
whorish
woman
forsakes
her
huband
,
is
charged
upon
the
confederat
people
,
harlotry
upon
every
high
hill
,
and
under
every
green
tree
,
Jer.
2.
20.
even
when
they
said
,
We
will
not
transgress
.
Hos.
4.
12.
The
spirit
of
whoredom
hath
caused
them
to
erre
,
and
they
have
gone
a
whoring
from
under
their
God
,
13.
And
can
the
holy
spirit
of
the
Lord
,
the
husband
act
in
a
whorish
spouse
,
who
grieves
that
spirit
?
See
Psalm
106.
39.
Can
refreshings
come
from
the
fountain
of
living
waters
,
to
such
as
Jer.
2.
13.
forsake
the
fountain
,
and
hew
them
out
cisterns
,
broken
cisterns
that
can
hold
no
waters
?
or
can
the
Spirit
dwell
and
act
in
that
soul
which
abhors
God
and
the
spirit
of
God
and
his
operations
?
no
man
will
lodge
in
an
Inne
in
which
he
knows
they
lie
in
wait
for
his
life
.
Isa.
63.
10.
They
rebelled
and
vexed
his
holy
Spirit
.
2.
There
are
who
say
,
Job
21.
14.
to
God
,
Depart
from
us
,
for
we
desire
not
the
knowledge
of
thy
ways
;
and
who
Prov.
1.
29.
The
Spirit
gives
influences
where
there
is
no
knowledge
.
hate
knowledge
.
Now
the
spirit
of
the
Lord
is
a
spirit
of
knowledge
,
and
needs
none
to
counsel
him
and
teach
him
knowledge
,
Isa.
40.
13
,
40.
And
to
one
is
given
by
the
same
spirit
(
saith
the
Apostle
,
1
Cor.
12.
8.
)
the
word
of
wisedom
,
to
another
a
word
of
knowledge
by
the
same
spirit
;
and
he
is
,
Ephes.
1.
17.
the
spirit
of
wisedom
and
revelation
,
who
gives
the
knowledge
of
Christ
;
the
Spirit
then
will
not
be
a
teacher
to
such
as
hate
the
master
teacher
and
all
his
instructions
.
Wil
a
man
be
an
instructer
to
a
Disciple
or
Apprentice
,
who
(
to
his
knowledge
)
hates
and
flies
from
him
,
and
abhors
him
?
who
abhors
,
mocks
,
and
does
despite
to
the
Spirit
?
and
will
the
Spirits
going
forth
be
as
the
pleasant
morning
in
such
a
man
?
sure
the
Spirit
teacheth
not
,
convinceth
not
,
guideth
not
in
all
truth
any
,
John
14.
26.
John
16.
7
,
13.
but
such
only
as
Christ
sendeth
him
unto
,
John
14.
16
,
17.
&
16.
7.
I
will
send
him
unto
you
,
v.
13.
He
shall
guide
you
—
He
shall
shew
you
things
to
come
,
John
15.
26.
And
therefore
he
comes
to
this
,
Psalm
73.
25.
Whom
have
I
in
heaven
but
thee
?
and
(
there
is
)
none
upon
earth
that
I
desire
besides
thee
.
What
is
such
a
man
?
how
is
he
known
by
another
?
There
be
three
notes
by
which
he
is
known
,
v.
23.
1.
Nevertheless
(
though
I
be
a
beast
and
a
tempted
fool
doubting
of
a
providence
)
I
am
continually
with
thee
.
O
blessed
company
!
Then
follow
two
observable
actings
and
influences
of
the
Spirit
.
1.
The
confirming
and
upholding
influence
,
the
supernatural
manutenentia
,
upholding
of
the
Spirit
,
Thou
wilt
hold
me
fast
by
my
right
hand
.
2.
There
is
the
guiding
,
John
16.
13.
and
leading
of
the
Spirit
,
Psal.
143.
10.
Psal.
73.
14.
Thou
shalt
guide
me
by
thy
counsel
.
So
every
element
acts
and
moves
most
connaturally
in
its
own
place
;
Influences
of
the
spirit
are
connatural
to
the
spiritual
man
.
the
river
moves
most
connaturally
within
its
own
channel
;
it
's
violent
in
its
motion
when
it
runs
above
and
without
its
own
banks
:
the
wind
moves
naturally
in
the
air
,
but
most
violently
and
unkindly
in
the
bowels
of
the
earth
,
for
there
it
causes
earthquakes
,
and
swallows
up
houses
and
Cities
.
The
Spirit
of
the
Lord
acts
and
breaths
sweetly
in
a
believer
;
but
the
spirit
that
moves
in
a
possessed
man
,
is
proven
to
be
the
spirit
of
the
Divel
not
of
God
,
because
he
moves
most
connaturally
,
and
casteth
the
possessed
one
,
who
is
his
house
,
in
fire
and
water
,
Where
there
is
soul-desiring
of
God
there
be
many
influences
.
Mark
9.
he
is
not
a
gracious
guest
who
sets
on
fire
his
own
lodging
.
Isa.
26.
9.
With
my
soul
I
have
desired
thee
in
the
night
;
yea
,
with
my
spirit
within
me
early
will
I
seek
thee
:
and
that
is
a
work
of
the
spirit
to
learn
righteousness
,
when
the
Lords
judgements
are
on
the
earth
.
v.
12.
Lord
,
thou
wilt
ordain
peace
for
us
;
for
thou
also
hast
wrought
all
our
works
in
us
.
The
Spirit
refers
all
acting
on
earth
to
God
,
for
the
good
of
his
Church
;
and
there
follow
many
expressions
of
faith
and
liveliness
to
the
end
of
the
Chapter
.
v.
13
,
14.
the
Lords
that
ruled
over
us
beside
thee
are
dead
:
the
people
(
v.
16.
)
prayed
to
thee
in
trouble
.
v.
19.
Our
dead
men
buried
in
Babylon
shall
live
and
be
delivered
:
Could
we
desire
and
thirst
after
God
,
the
Spirit
should
act
more
abundantly
in
us
.
3.
Sensuality
and
influences
of
the
spirit
cannot
be
together
.
From
our
joy
or
delight
,
and
our
sadness
and
sorrow
,
arise
impediments
of
spiritual
influences
.
As
1.
Carnal
sensual
delights
and
the
Spirit
cannot
be
together
,
Jude
v.
19.
sensual
,
not
having
the
spirit
.
The
more
men
are
drowned
in
sensual
lusts
,
the
less
of
the
Spirit
they
have
,
or
nothing
at
all
.
The
Apostle
,
Phil
3.
makes
an
opposition
betwixt
such
whose
God
is
their
belly
,
and
mind
earthly
things
,
corn
,
wine
,
and
oyl
,
and
mind
not
spiritual
things
,
and
so
benow
nothing
of
the
Spirit
;
and
himself
and
sound
believers
,
who
have
their
conversation
in
heaven
,
which
must
speak
much
spiritual
mindedness
,
and
mighty
influences
of
the
Spirit
,
by
which
the
mind
,
the
apprehensions
and
thoughts
,
the
affections
,
hope
,
faith
,
love
,
delight
,
haunt
heaven
and
eternity
much
.
The
Scripture
calls
some
swine
,
2
Pet.
2.
22.
some
other
dogs
,
Rev.
22.
15.
Does
the
holy
Spirit
dwell
and
breath
in
and
through
a
prophane
and
unclean
man
,
such
as
are
swine
and
dogs
?
It
's
strange
that
the
preaching
of
the
Gospel
and
Satan
lodge
together
in
Judas
;
Have
not
I
chosen
you
twelve
,
and
one
of
you
is
a
devil
?
John
6.
7.
Matth.
10.
1.
And
when
he
had
called
the
twelve
disciples
,
he
gave
them
power
against
unclean
Spirits
to
cast
them
out
,
and
to
heal
all
manner
of
sickness
.
v.
7.
Goe
and
preach
.
2.
Influences
of
grace
,
spiritual
joy
,
persevering
to
the
end
,
can
no
more
find
good
soil
to
grow
in
a
rocky
,
stony
,
proud
,
and
graceless
heart
,
then
corn
can
grow
on
stones
and
rocks
,
Matth.
13.
20
,
21.
though
there
be
a
receiving
of
the
word
with
joy
and
delight
,
that
joy
is
but
false
mettal
.
The
only
cure
of
this
is
,
if
we
would
have
our
spiritual
desires
as
touching
grace
,
and
glory
,
and
other
things
annexed
to
this
,
is
to
listen
to
that
Psalm
37.
4.
Delight
thy self
also
in
the
Lord
,
and
he
shall
give
thee
the
desires
of
thy
heart
.
What
was
spoken
of
love-sickness
after
Christ
,
the
same
is
true
of
soul-delighting
in
Christ
,
that
in
any
precious
actings
of
the
Spirit
goes
along
with
both
,
Psalm
63.
7.
The
soules
following
hard
after
God
Psalm
63.
is
a
fruit
of
the
other
v.
6.
When
I
remember
thee
upon
my
bed
,
and
meditate
on
thee
in
the
night-watches
,
then
v.
5.
My
soul
shall
be
satisfied
with
marrow
and
fatness
;
my
soul
shall
praise
thee
with
joyful
lips
.
Psal.
51.
11.
Take
not
thy
spirit
of
holiness
from
me
.
Why
?
what
special
fruit
of
that
spirit
doth
he
seek
,
v.
12.
Restore
unto
me
the
joy
of
thy
salvation
,
and
firmly
sustain
me
with
(
thy
)
free
spirit
,
a
willing
,
a
princely
ruling
spirit
.
Joy
hath
a
strong
impulsion
,
Spiritual
joy
speaks
strong
influences
.
and
hath
vehement
expressions
;
as
clapping
of
the
hands
,
Psalm
47.
1.
Shouting
,
Psal.
63.
7.
In
the
shadow
of
thy
wings
I
rejoyced
.
Heb.
I
shouted
.
And
Matth.
5.
12.
Rejoyce
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
rejoyce
and
leap
for
joy
,
as
in
a
dance
.
It
's
excellent
to
strong
impulsions
of
the
Spirit
,
to
joyn
strong
and
vehement
actings
of
ours
.
High-bended
and
fervent
acts
of
obedience
come
not
but
from
strong
habits
of
grace
;
but
here
I
speak
of
mighty
stirrings
of
influences
;
here
we
would
beware
of
straining
affectation
of
shouting
,
and
expression
of
delight
;
Literal
crying
should
not
exceed
the
impulsion
of
the
spirit
within
.
some
bring
more
out
then
is
within
,
when
literal
crying
and
shouting
does
exceed
the
inward
impulsion
of
the
Spirit
;
it
's
dreadful
to
lye
of
the
Holy
Ghost
,
and
of
his
impulsions
:
but
to
the
point
.
Our
actings
would
be
proportioned
to
the
Spirits
stirring
:
Mighty
rivers
come
from
a
huge
arm
of
the
Sea
:
some
streams
flowing
from
little
small
fountaines
run
scarce
the
fourth
part
of
a
mile
.
1
Cor.
15.
10.
Strong
labouring
c●mes
from
strong
and
abundant
grace
.
I
laboured
more
abundantly
then
they
all
,
yet
not
I
,
but
the
grace
of
God
which
was
with
me
.
A
strong
influence
of
the
Spirit
calls
for
a
strong
virtual
consent
,
especially
when
the
Spirits
impulsion
of
joy
is
strong
,
Cant.
1.
12.
While
the
King
sitteth
at
his
table
,
and
feasts
the
Spouse
with
quickening
influences
,
and
satisfies
her
soul
as
with
marrow
and
fatness
,
my
spikenard
sendeth
forth
the
smell
thereof
.
The
spikenard
is
here
the
precious
oyl
or
oyntment
of
spikenard
,
John
12.
1
,
2
,
3.
that
is
,
the
smell
of
her
actings
of
joy
,
delight
,
love
,
were
strong
and
exceeding
savoury
,
as
his
table
was
a
Kings
table
and
fat
,
and
the
actings
of
his
spirit
strong
,
then
followes
a
suitable
strong
expression
of
delight
,
v.
13.
A
bundle
of
myrrhe
is
my
beloved
unto
me
,
he
shall
lie
(
or
lodge
)
all
night
betwixt
my
breasts
.
And
Cant.
2.
4.
the
King
brought
me
into
his
house
of
wine
,
that
is
,
into
the
chamber
of
the
most
spiritual
and
soul-delighting
consolations
of
the
Gospel
,
that
rejoyce
and
cheer
the
heart
as
excellent
wine
doth
one
that
is
fainting
,
as
Psal.
104.
15.
Prov.
31.
6
,
7.
compared
with
2
Cor.
1.
6.
2
Thess.
2.
18
,
19.
And
the
Spouse
joynes
to
this
a
most
vehement
disposition
of
soul-sickness
of
love
for
Christ
,
v.
5.
Stay
me
with
flagons
,
and
comfort
me
with
apples
,
for
I
am
sick
of
love
.
As
also
godly
sorrow
for
sinne
,
2
Cor.
7.
10
,
11
,
15.
a
special
work
of
the
Spirit
,
and
princely
and
kingly
gift
of
his
Spirit
who
was
raised
from
the
dead
to
act
this
sorrow
in
us
,
Acts
5.
31.
as
also
swoooning
and
dying
at
the
absence
and
withdrawing
of
Christ
the
beloved
,
Godly
sorrow
may
help
influences
.
Cant.
5.
6.
is
a
fruit
of
the
Spirit
;
and
to
sleep
,
and
eat
,
and
drink
,
and
rejoyce
when
the
holy
Spirit
is
sa●ned
,
and
when
he
withdraws
his
actings
,
is
a
dismal
and
sad
token
,
though
there
may
some
influence
of
corruption
be
in
sorrowing
,
because
the
Spirits
actings
are
suspended
as
they
are
our
comforts
or
apples
to
delight
children
,
and
not
as
duties
that
we
owe
for
Christs
love
to
us
,
and
conscience
of
his
command
,
which
saith
Phil.
4.
4.
Rejoyce
alwayes
in
the
Lord
,
&c.
and
here
we
would
beware
of
worldly
sorrow
that
causeth
death
.
Sorrow
and
heart-breaking
because
of
the
breaking
of
created
comforts
,
as
if
God
were
not
the
soules
portion
and
the
Saints
all
in
all
,
should
be
eschewed
,
this
sorrow
blunts
and
deadens
the
soul
from
drinking
in
influences
of
glory
as
far
,
Luke
9.
v.
32.
also
Law-sadness
,
dumpish
servile
down-casting
,
because
it
deadens
and
kills
as
the
Law
doth
,
must
be
eschewed
:
indeed
sadness
that
Evangelically
mortifies
and
deadens
to
created
spiritual
comforts
,
may
quicken
the
believer
to
a
more
vigorous
delighting
in
Christ
himself
,
who
is
more
then
comfort
,
Psal.
119.
My
soul
droppeth
away
for
heaviness
;
and
that
puts
fire
in
the
soul
to
pray
.
Strengthen
thou
me
according
to
thy
word
.
It
appears
to
be
spiritual
sorrow
that
breaks
out
in
prayer
,
Matth.
26.
38
,
39.
Psal.
18.
4
,
5
,
6.
Psal.
61.
2.
Psal.
102.
4.
How
hope
and
audacity
promove
or
hinder
influences
.
There
are
in
the
fourth
Class
two
affections
,
hope
and
audacity
,
or
fool-hardiness
,
which
would
be
taken
heed
unto
.
Now
with
hope
,
which
looks
to
good
to
come
and
hardly
attained
,
we
must
take
in
faith
,
one
of
the
fruits
of
the
Spirit
,
Gal.
5.
22.
Sometimes
one
affection
in
its
carnality
will
counterwork
another
,
Luke
24.
41.
The
disciples
believe
not
for
joy
and
wondering
.
But
the
special
ground
is
unbelief
:
the
wide
desire
of
unbelief
thinks
God
cannot
be
so
abundantly
good
as
to
restore
to
them
Christ
from
the
dead
,
and
the
carnal
reasoning
of
wondring
contradicts
a
possibility
of
the
resurrection
;
over-acting
of
one
affection
,
to
wit
,
of
joy
,
when
it
's
literal
,
counter-works
the
actings
of
the
Spirit
in
the
faith
of
the
promises
.
Hence
must
Christ
soften
the
heart
with
swasory
actings
,
before
the
man
believe
and
consider
what
Christ
does
morally
,
Luke
24.
One
affection
counter-works
another
,
and
hinders
faith
.
He
opens
the
Scriptures
to
the
two
disciples
,
Luke
24.
27.
He
rebukes
their
unbelief
,
v.
25.
and
as
to
his
own
disciples
,
he
sent
them
word
with
eye-witnesses
who
saw
him
,
that
he
was
risen
again
,
but
their
words
seem
idle
tales
to
them
,
Luke
24.
11.
And
he
upbraided
them
for
their
unbelief
and
hardness
of
heart
,
Mark
16.
14.
3.
He
appeared
and
spake
to
them
.
4.
He
made
their
senses
witnesses
,
by
causing
them
see
and
touch
his
hands
and
feet
.
5.
He
did
eat
with
them
,
which
was
an
action
of
life
.
6.
He
wrought
a
miracle
,
of
bringing
multitudes
of
fish
to
their
net
,
but
all
is
to
little
purpose
until
he
take
a
real
and
effectual
way
,
by
the
working
of
the
Spirit
,
Luke
24.
45.
Then
opened
he
their
understanding
,
Moral
acting
cannot
avail
us
without
real
influences
of
the
spirit
.
that
they
might
understand
the
Scriptures
.
Then
the
opening
of
the
Scriptures
,
though
in
the
mouth
of
Christ
,
avail
little
to
faith
,
except
the
Spirit
of
Christ
open
another
lock
,
even
the
heart
.
This
is
one
of
the
first
works
of
the
Spirit
,
to
convincethe
conscience
of
unbelief
,
John
16.
8
,
9.
and
when
the
Spirit
hath
taken
that
castle
,
and
brought
the
soul
to
be
sensible
of
unbelief
,
he
can
easily
take
in
the
rest
of
the
works
;
frequent
casting
to
of
new
oyl
to
the
lamp
,
keeps
it
shining
,
and
new
fewel
causes
the
fire
to
flame
.
Frequent
repeated
acts
of
believing
bring
the
disciples
to
get
the
grace
to
doe
greater
works
then
Christ
did
,
Frequent
acts
of
faith
promove
influences
of
the
spirit
.
because
Christ
went
to
the
Father
,
John
14.
14.
Believe
influences
of
grace
,
and
have
influences
of
grace
abundantly
furnished
to
you
:
ask
the
Spirit
in
faith
,
and
the
Father
is
as
willing
to
give
the
Spirit
,
as
a
Father
is
to
give
bread
to
his
hungry
child
;
so
here
faith
makes
a
fair
wind
,
Luke
11.
9
,
10
,
11
,
12
,
13.
It
is
not
so
in
nature
,
the
husbandmans
natural
faith
,
that
it
shall
be
a
sweet
,
warm
,
fruitful
Summer
,
makes
not
a
fruitful
Summer
:
The
Sea-mans
natural
faith
,
believing
fair
winds
,
and
no
storms
at
all
,
makes
it
not
to
be
so
;
for
often
faith
here
is
but
fancy
,
but
faith
acting
dayly
upon
the
precious
promises
of
the
word
,
brings
strong
gales
,
and
summer-influences
of
heart
warmness
of
the
Spirit
,
and
in
a
manner
creates
new
blowings
of
the
North
and
South-wind
,
fainting
under
the
breathings
and
knockings
of
the
Spirit
of
Christ
,
makes
him
withdraw
,
Cant.
5.
2
,
6.
Here
unbelief
binds
up
the
wind
and
breathings
of
the
spirit
,
as
it
doth
the
mighty
actings
of
Christ
,
Mat.
13.
An
unbeliever
,
as
touching
his
state
is
a
Pagan
,
and
doth
the
holy
spirit
dwell
in
an
Heathen
?
Lively
hope
(
for
there
is
a
dead
and
withered
hope
)
is
no
less
a
fruit
of
the
spirit
then
faith
.
This
is
a
specifick
difference
between
an
unconverted
Pagan
who
wants
the
spirit
,
and
a
convert
who
hath
the
spirit
.
The
former
is
one
who
has
no
hope
,
and
so
is
without
God
,
and
without
Christ
,
and
without
the
Spirit
of
God
in
the
world
,
and
so
is
not
capable
of
influences
,
Ephes.
2.
12
,
13
,
14.
and
one
whom
the
Lord
according
to
his
abundant
mercy
hath
begotten
again
unto
a
lively
hope
by
the
resurrection
of
Jesus
Christ
from
the
dead
,
1
Pet.
1.
3.
For
in
such
a
man
there
be
many
actings
of
the
Spirit
.
As
Faith
.
2.
Perseverance
therein
,
v.
4
,
5.
Rejoycing
in
God
,
v.
6.
Patient
believing
in
the
furnace
,
v.
7.
Love
,
v.
8.
all
which
are
fruits
of
the
spirit
,
Hope
promoves
influences
.
Gal.
5.
22.
And
hope
under
deadness
spreads
abroad
the
sailes
,
and
hoises
them
up
to
receive
and
gather
in
the
wind
:
it
brings
home
influences
of
grace
to
lie
at
the
tide
and
wait
until
the
wind
blow
sweetly
and
fairly
from
the
Spirits
earth
.
Hope
is
the
onwaiter
,
expecting
showrs
of
influences
in
the
conscionable
using
of
the
means
.
The
hope
of
him
who
purifies
not
himself
,
1
John
3.
3.
shall
wither
;
hope
to
the
end
still
flourishing
,
growes
on
the
right
tree
,
and
speaks
a
communion
with
the
spirit
,
which
hath
conjoyned
with
it
the
obedience
of
children
,
the
not
fashioning
our selves
to
former
lusts
,
and
holiness
like
unto
God
who
hath
called
us
,
1
Pet.
1.
13
,
14
,
15
,
16.
otherwise
the
hope
shall
be
a
broken
tree
,
and
hath
nothing
to
doe
with
the
Spirit
.
Many
say
they
hope
well
,
and
it
's
good
to
hope
well
,
and
live
upon
thoughts
that
they
shall
be
saved
,
yet
are
profane
and
godless
,
Sinful
boldness
obstructs
influences
.
walking
after
their
lusts
;
this
is
sinful
boldness
,
and
the
spirit
dwells
in
none
such
.
There
is
a
boldness
of
faith
in
access
to
God
,
and
in
approaching
to
the
throne
of
grace
,
Rom.
5.
1
,
2
,
3
,
4.
Heb.
4.
16.
by
which
Davids
soul
makes
her
boast
in
the
Lord
,
Psalm
34.
2.
It
hath
these
undoubted
graces
of
the
spirit
,
faith
,
praying
,
glorying
in
tribulation
,
patience
,
the
love
of
God
spread
abroad
in
the
heart
by
the
holy
Ghost
,
which
is
given
to
us
,
Rom.
5.
1
,
2
,
3
,
4
,
5.
5.
The
fifth
Class
of
impediments
come
from
these
two
.
1.
Despair
and
anger
.
What
workings
and
saving
impulsions
in
the
spirit
can
be
in
Cain
,
Saul
,
and
Judas
,
is
not
conceivable
.
Hope
that
makes
not
ashamed
,
Rom.
5.
as
is
said
,
dwells
sweetly
with
the
spirit
.
2.
The
violence
of
the
passion
of
anger
overclouds
the
soul
,
Anger
hindereth
influences
.
so
that
Elisha
is
not
capable
to
receive
prophetical
influences
,
and
to
prophesie
,
he
was
so
incensed
against
wicked
Jehoram
,
2
Kings
3.
But
when
the
min●●rel
played
,
the
hand
of
the
Lord
came
upon
him
,
and
he
prophesied
.
Theodoret
saith
,
with
the
sweetness
of
the
harmony
of
the
Psalms
the
mind
of
Elisha
was
calmed
and
composed
from
the
storm
of
anger
.
How
Elisha
could
not
prophesie
by
reason
of
anger
.
The
sound
of
musick
(
saith
Cajetan
)
makes
an
inward
contracting
and
gathering
together
of
the
actings
of
the
mind
,
and
so
an
elevating
of
the
heart
to
God
.
Here
it
is
,
as
when
blood
runs
out
at
mouth
or
nose
,
the
cutting
of
a
vein
in
the
arm
makes
a
diversion
of
the
blood
,
and
causes
it
run
in
its
right
channel
.
The
sweetness
of
musick
drawes
the
soul
to
a
bended
attention
to
consider
the
harmony
,
that
it
may
the
more
greedily
drink
in
delectation
.
Peter
Martyr
on
the
place
saith
,
As
David
by
singing
a
spiritual
song
chased
away
the
evil
spirit
from
Saul
,
so
would
Elisha
waken
up
the
good
spirit
by
heavenly
Psalmes
,
as
the
sounding
of
a
Trumpet
hath
influences
upon
the
mind
of
souldiers
to
valorous
and
heroick
acts
in
warre
.
Now
musick
spiritual
,
the
matter
being
Psalmes
to
God
(
and
it
's
like
Elisha
called
for
some
of
the
Levites
who
could
sing
psalmes
on
the
harp
,
as
they
were
used
in
publick
worship
)
can
withdraw
the
soul
in
anger
from
acts
of
revenge
to
acts
of
spiritual
attention●
musick
.
2.
That
being
done
,
the
soul
is
setled
,
and
the
blood
;
for
the
Physical
definition
of
anger
is
a
kindling
of
the
blood
about
the
heart
,
the
moral
description
of
it
being
a
desire
of
revenge
to
hold
off
a
contrary
,
and
to
preserve
nature
;
and
when
the
blood
is
setled
and
fallen
from
the
heart
,
the
organs
of
prophecying
are
in
a
little
better
frame
then
when
the
soul
and
heart
is
boyling
like
a
pot
in
heat
and
flaming
of
anger
.
3.
By
bending
of
the
mind
to
a
spiritual
object
the
sweet
musick
in
praising
of
God
,
the
some
of
anger
is
removed
,
and
a
spiritual
disposition
to
praise
,
which
is
nearer
by
nature
to
spiritual
prophetical
influences
,
then
the
flamings
of
sinful
carnal
anger
,
as
aer
insitus
,
the
air
that
is
within
in
the
ear
fits
the
organs
to
receive
the
sound
,
and
lumen
insitum
fitteth
the
eye
to
receive
the
species
and
images
of
colours
,
and
so
to
see
by
the
contrary
the
foming
of
anger
within
hinders
the
incoming
of
prophetical
influences
;
as
a
contrary
holds
out
a
contrary
.
Intus
apparens
prohibet
extraneum
.
So
the
Apostles
wills
us
to
put
away
anger
if
we
would
pray
rightly
,
1
Tim.
2.
1
,
8.
I
will
therefore
that
men
pray
every
where
lifting
up
holy
hands
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
without
wrath
and
doubting
or
contending
.
Anger
drowns
the
soul
,
and
renders
it
like
green
wet
timber
,
unfit
to
receive
the
flaming
and
soul-warming
influences
of
the
spirit
of
adoption
.
2.
A
meek
spirit
is
a
fit
work-house
of
influences
instanced
in
the
man
Christ
,
in
Meses
,
John
.
A
meek
quiet
spirit
,
like
that
of
Christs
,
is
the
fittest
work-house
of
heavenly
influences
.
Christ
the
most
lovely
and
meek
of
men
,
and
an
infallible
copy
thereof
,
Mat.
11.
29.
Isa.
53.
6.
Isa.
40.
11.
Isa.
42.
2
,
3.
had
the
most
frequent
influences
of
the
in-dwelling
Godhead
,
as
Isa.
61.
1
,
2
Psalm
45.
7.
John
3.
34.
2.
Moses
was
the
meekest
man
on
the
earth
,
and
much
of
the
actings
of
the
spirit
were
on
his
soul
,
and
he
had
the
most
near
manifestations
of
God
:
The
Lord
spake
to
him
mouth
to
mouth
,
even
apparently
,
and
not
in
dark
speeches
,
he
beheld
the
similitude
of
the
Lord
,
Numb.
12.
8.
Deut.
34.
10.
Exod.
34.
5
,
6.
Q.
What
Prophet
was
fourty
dayes
in
the
mount
with
the
Lord
,
and
eat
not
,
but
Moses
?
Exod.
33.
11.
There
arose
not
a
Prophet
like
unto
Moses
,
&c.
3.
John
the
disciple
of
love
,
called
the
beloved
disciple
,
gets
the
name
of
divine
,
and
he
saw
more
glory
and
more
of
the
visions
of
God
then
Peter
,
who
is
the
pretended
Vicar
of
Christ
,
and
Head
of
the
Catholick
Church
(
so
doe
Papists
dream
of
an
Head-ship
.
)
For
John
saw
Christ
in
his
glory
,
Revel.
1.
which
made
him
fall
dead
at
his
feet
.
He
saw
a
throne
set
in
heaven
,
and
one
sate
on
the
throne
,
and
he
that
sate
,
was
to
look
upon
,
like
a
Jasper
and
a
Sardine-stone
,
and
there
was
a
rainbow
round
about
the
throne
,
and
four
and
twenty
seats
round
about
the
throne
,
and
four
and
twenty
Elders
,
who
cast
down
their
crowns
before
him
that
sate
upon
the
throne
,
c.
4.
and
the
armies
in
heaven
,
in
earth
,
and
under
the
earth
praising
him
.
He
saw
in
the
visions
of
God
the
seven
Angels
which
poured
the
vials
of
the
wrath
of
God
upon
the
earth
.
He
saw
Babylons
fall
,
the
vision
of
the
last
Judgment
,
the
Bride
the
Lambs
wife
adorned
with
the
glory
of
God
.
He
saw
the
new
Jerusalem
,
the
golden
structure
of
it
,
the
street
of
gold
,
the
twelve
ports
,
the
wall
,
the
foundation
of
precious
stones
,
the
river
of
water
of
life
,
the
tree
of
life
.
Moses
never
saw
such
glory
.
3.
Hence
see
we
that
there
may
be
a
sinful
incapacity
on
our
part
,
and
that
the
pure
in
spirit
see
God
,
Mat.
5.
and
that
grace
keeps
the
soul
like
a
calm
sea
,
without
storm
and
wind
;
and
that
if
we
would
be
near
God
,
we
would
keep
the
heart
clean
and
pure
.
We
are
to
beware
of
grudging
,
and
act
these
three
duties
.
1.
Trust
in
the
Lord
.
2.
Delight
in
the
Lord
.
3.
Hope
patiently
for
him
,
Psalm
37.
1
,
2
,
3
,
4.
There
may
be
an
earthquake
in
the
zeal
of
a
meekned
Elias
;
there
was
no
godly
men
on
earth
left
but
himself
,
as
his
angry
zeal
said
to
him
,
and
the
Lord
knew
7000.
besides
him
.
The
Lords
way
of
appearing
to
Elias
,
1
Kin.
19.
taught
him
some
other
thing
;
for
the
Lord
was
neither
in
the
strong
wind
that
brake
in
pieces
mountaines
and
rocks
,
nor
in
the
earthquake
,
nor
in
the
fire
,
but
in
the
still
small
voice
,
v.
11
,
12.
The
Spirit
was
not
of
God
which
would
call
for
fire
from
heaven
in
the
disciples
to
burn
villages
,
and
men
women
and
children
quick
,
because
they
refuse
lodging
to
Christ
and
his
disciples
:
for
therefore
meekly
,
saith
Christ
,
and
gravely
,
Luke
9.
55.
Ye
know
not
what
manner
of
spirit
ye
are
of
.
56.
For
the
Son
of
man
came
not
to
destroy
mens
lives
,
but
to
save
them
.
You
know
not
that
these
flamings
of
the
fleshes
wild-fire
came
not
from
heaven
;
for
they
smell
not
of
the
meek
Son
of
man
,
nor
savour
they
of
his
saving
message
.
No
doubt
the
disciples
thought
their
sparks
were
kindled
at
a
fire
from
heaven
;
but
that
fire
came
not
from
God
:
seldom
does
the
Lords
Spirit
dwell
and
act
in
his
saving
influences
in
an
angry
fiery
spirit
:
grace
meekens
hell
and
hellish
passions
in
the
renewed
Saints
.
There
are
no
passions
in
the
glorified
and
perfectly
meekned
ones
,
who
stand
before
the
throne
,
but
such
as
are
pure
and
unmixed
fire
for
the
everlasting
praises
of
God
.
Hence
showres
of
influences
eternally
rain
on
them
night
and
day
without
ceasing
,
Isa.
6.
2
,
3
,
4
Rev.
4.
8.
The
6th
.
impediment
of
heavenly
influences
is
from
fear
,
2
Tim.
1.
7.
We
are
to
stir
up
the
grace
of
God
in
us
,
and
his
gifts
not
from
a
legal
fear
:
For
God
hath
not
given
us
the
spirit
of
fear
,
but
of
power
,
of
love
,
and
of
a
sound
mind
,
2
Tim.
1.
7.
Then
we
take
up
the
Spirit
of
law-bondage
and
law-fear
of
our
own
will
:
that
spirit
of
fear
is
not
of
Gods
giving
or
choosing
,
but
it
is
of
our
choosing
,
Rom.
8.
Such
as
are
led
by
the
spirit
of
God
are
willing
followers
,
Vnbelieving
fear
an
impediment
of
influences
.
v.
15.
For
we
have
not
received
the
spirit
of
bondage
again
to
fear
,
but
we
have
received
the
spirit
of
adoption
,
whereby
we
cry
,
Abba
,
Father
.
It
's
like
the
devils
are
uncapable
of
influences
of
grace
,
because
of
the
horrour
and
slavish
trembling
fear
that
is
upon
their
conscience
:
they
be
ever
under
the
law
of
works
,
never
under
grace
,
no
not
so
much
as
in
offer
,
Matth.
8.
29.
Jam.
2.
19.
Faith
and
the
spirit
of
adoption
to
pray
,
to
believe
,
influences
of
grace
is
the
remedy
of
this
.
So
are
we
to
believe
perseverance
,
and
that
God
shall
give
influences
of
grace
to
the
end
,
Psalm
23.
We
shall
have
waterings
,
and
the
believers
well
shall
never
run
dry
,
Psal.
104.
33.
I
will
sing
unto
the
Lord
as
long
as
I
live
,
Psal.
104.
33.
Psal.
146.
1.
Psal.
52.
8
,
9.
Then
he
knew
of
a
stock
and
a
new
furniture
in
heaven
,
suppose
his
own
well
should
go
dry
.
CHAP.
V.
Some
properties
of
Influences
of
grace
.
1.
That
they
are
invincible
and
irresistible
.
2.
Of
free
grace
▪
3.
Done
by
the
Lord
with
a
principality
of
causality
.
4.
Immediately
,
both
by
the
immediation
of
vertue
,
and
of
the
Lords
own
presence
.
Influences
are
considered
.
1.
In
the
first
moment
of
conversion
.
2.
In
perseverance
.
2.
God
seeks
not
our
consent
to
our
first
conversion
.
3.
We
are
maried
to
Christ
before
we
consent
to
the
mariage
.
4.
How
the
Lord
determines
free-wil
without
offering
violence
to
free
▪
wil.
5.
Gods
dominion
is
equally
over
free-wil
and
all
natural
causes
.
6.
God
acts
in
all
,
both
by
the
immediate
influence
of
his
power
,
and
also
of
his
person
.
7.
The
Lord
most
particularly
leads
his
own
.
8.
What
is
the
right
missing
of
Influences
.
9.
We
are
more
our
own
by
the
Law
,
and
less
our
own
by
the
Gospel
.
10.
Christs
care
,
and
the
members
care
.
IT
is
easier
here
to
know
what
is
not
to
be
said
,
as
touching
the
irresistibility
and
strength
of
gracious
influences
above
our
free-will
,
then
what
to
say
.
But
Influences
are
considered
two
wayes
.
1.
Moral'y
,
2.
Physically
.
1.
As
they
are
common
to
all
who
hear
the
word
in
the
visible
Church
.
2.
As
influences
are
peculiar
to
the
elect
in
the
business
of
conversion
.
Assert
.
1.
Common
moral
influences
that
goes
along
with
the
word
preached
may
be
resisted
;
for
the
Jewes
alwayes
resisted
the
holy
Ghost
,
speaking
in
the
Prophets
,
Acts
7.
51
,
52.
Zech.
7.
11.
But
they
refused
to
hearken
,
and
pulled
away
the
shoulder
,
and
stopped
the
ear
,
that
they
should
not
hear
.
12.
Yea
they
made
their
hearts
as
an
adamant-stone
,
lest
they
should
hear
the
Law
,
and-the
words
which
the
Lord
of
hosts
hath
sent
in
his
Spirit
to
the
former
Prophets
.
Then
the
reprobate
may
and
doe
resist
the
immediately
inspiring
spirit
in
the
men
of
God
writing
and
speaking
that
word
,
1
Pet.
1.
20
,
21.
and
the
assisting
spirit
also
in
the
Pastors
.
It
's
dreadful
in
the
lower
actings
of
God
in
the
word
to
despise
the
Spirit
,
and
to
give
him
battel
in
his
first
approaches
.
I
called
,
and
ye
refused
,
Prov.
1.
24.
Isa.
65.
1
,
2
,
3.
A
contradicting
of
,
and
a
warring
against
the
Spirit
at
the
first
face
is
much
to
be
feared
.
O
tremble
to
speak
against
,
or
to
counter-work
the
Spirit
at
all
.
2.
Influences
proper
to
the
Elect
,
are
so
also
to
be
looked
on
.
-
1.
In
the
first
moment
of
conversion
.
-
2.
In
the
work
of
perseverance
.
In
the
first
moment
of
conversion
the
sinner
prevents
not
Christ
:
none
dead
in
sins
and
trespasses
ever
sent
,
or
could
send
to
heaven
for
the
spirit
,
and
the
influences
of
grace
.
The
Lord
comes
unsent
for
,
and
here
is
found
of
them
who
never
sought
him
,
Isa.
65.
1.
For
as
touching
the
Lords
first
love-visit
,
when
he
comes
upon
the
sinner
dying
in
his
blood
,
in
the
infusion
of
the
life
of
Christ
,
there
is
no
treaty
,
no
communing
betwixt
the
foundling
dying
in
the
open
field
and
Christ
.
For
1.
Our
consent
is
not
sought
to
the
first
Creation
,
nor
yet
to
the
second
,
the
Lord
does
not
(
as
it
were
)
parly
,
nor
ask
the
question
at
the
thirsty
wilderness
,
Shall
I
pour
water
on
thee
,
and
flouds
of
rain
?
house
of
David
,
will
ye
yield
your
consent
and
good
will
,
The
Lord
seek●
not
our
consent
to
the
first
infusion
of
a
new
heart
.
that
I
pour
upon
you
the
spirit
of
grace
and
of
supplication
?
For
the
formal
infusion
of
a
new
heart
is
not
done
by
moral
acting
in
that
point
of
dispensation
.
2.
Our
Divines
on
strong
grounds
,
teach
that
the
sinner
is
a
meer
patient
habet
se
passivè
in
the
formal
moment
of
the
Lords
infusing
of
a
new
herat
,
as
the
wildeness
is
a
patient
in
receiving
rain
,
Isa.
44.
4
,
5.
the
dead
man
a
patient
in
receiving
influences
of
life
,
Eph.
2.
1.
And
you
hath
be
quickened
,
who
were
dead
in
trespasses
and
sins
.
John
5.
25.
The
man
is
a
passive
subject
under
a
creating
power
,
2
Cor.
4.
6.
Eph.
2.
10.
So
Ezek.
36.
26.
Ezek.
11.
19.
Zech.
12.
10.
Yea
if
adversaries
of
grace
yield
an
infusion
of
a
new
grace
,
and
natural
and
supernatural
power
to
believe
(
be
that
a
remote
or
farther-off
power
)
in
all
and
every
man
,
member
of
the
Visible
Church
,
or
Indian
,
or
Brasilian
.
1.
They
must
prove
it
by
Scripture
.
2.
They
must
shew
some
covenant
and
promise
like
to
that
Jer.
31.
33.
Ezek.
11.
19
,
20.
betwixt
Christ
and
the
Americans
,
and
shew
whether
the
offer
be
moral
or
not
,
as
well
as
we
.
Or
3.
they
must
say
with
Pelagians
,
the
power
of
believing
was
neither
broken
,
nor
hurt
,
nor
taken
away
by
the
fall
.
But
we
may
see
and
read
free
grace
here
:
Christ
leaves
no
room
to
our
fencing
and
digladiation
.
He
said
not
to
the
foundling
,
Wilt
thou
live
?
or
wilt
thou
not
live
?
but
I
said
positively
unto
thee
,
when
thou
wast
in
thy
blood
,
live
.
And
to
make
it
sure
,
Yea
I
said
unto
thee
when
thou
wast
in
thy
blood
,
live
.
Ezek.
16.
6.
Nor
said
he
to
the
dry
bone●
,
Shall
I
open
your
graves
,
and
bring
you
out
loving
and
believing
?
John
5.
25.
Send
me
your
hand-writ
and
consent
out
of
the
graves
,
else
I
le
not
enlive
you
.
Nay
he
did
the
work
first
,
and
first
gave
us
life
,
and
then
sought
and
obtained
our
after-consent
.
As
a
Prince
,
who
by
strong
hand
conquers
a
people
,
never
treats
with
them
whether
he
shall
be
their
King
or
not
,
till
he
first
subdue
them
,
take
their
forts
and
castles
,
disarm
the
inhabitants
,
and
then
he
offers
them
good
conditions
,
and
gains
their
after-good
will
that
he
rule
over
them
.
And
we
are
translated
and
in
Christ's
bounds
,
and
have
laid
down
arms
,
before
ever
we
yield
a
spiritual
,
vital
,
lively
,
and
sincere
amen
and
closing
with
Christ
,
that
he
,
and
none
but
he
onely
shall
reign
over
us
.
And
it
's
admirable
what
branches
of
freedome
are
here
.
As
1.
No
husbandman
can
help
the
clouds
;
no
art
of
navigators
can
create
fair
winds
,
nor
can
our
seeking
create
influences
of
sensible
and
feeling
finding
of
him
whom
the
soul
loves
,
Cant.
1.
2.
No
excellency
of
meanes
,
were
it
an
Angel
,
and
the
man
Christ
preaching
,
so
as
all
bear
him
witness
,
and
are
astonished
at
the
gracious
words
that
proceed
out
of
his
mouth
,
Luke
4.
22.
can
create
saving
influences
;
but
by
the
contrary
,
influences
of
hell
fill
them
with
wrath
,
that
they
would
cast
Christ
over
the
hill
,
and
break
his
bones
,
Luke
4.
28
,
29.
3.
Fectless
objects
fetch
influences
from
hell
:
as
King
Herod
and
all
Jerusalem
with
him
are
quaking
for
fear
,
at
the
birth
of
a
weeping
babe
in
cradle
.
Can
an
infant
rise
out
of
his
swadling
cloaths
and
cut
the
Kings
throat
,
Matth.
2.
9.
and
with
fire
and
sword
destroy
all
Jerusalem
?
or
can
a
dead
corps
in
the
grave
rise
and
slay
the
souldiers
?
Mat.
28.
4.
For
the
external
calling
,
many
are
called
,
and
hear
40
,
50
,
60
,
70.
yeares
,
and
yet
no
influences
of
grace
fall
on
them
,
as
if
men
(
ah
if
it
were
not
so
)
were
the
cursed
ground
and
blasted
fig-tree
:
yea
contrary
to
influences
,
he
blasts
the
roses
by
withdrawing
sap
from
them
,
burnes
the
earth
,
and
turns
hearts
into
iron
,
by
forbidding
the
clouds
to
rain
on
them
.
5.
In
a
moment
he
sends
flowing
showrs
upon
the
thief
crucified
with
Christ
,
and
he
preacheth
Christ
a
King
on
the
cross
.
6.
Who
knows
not
the
celerity
and
swiftness
of
the
love-visits
of
Christ
,
coming
leaping
over
the
mountaines
,
and
skipping
over
the
hills
?
When
the
man
is
going
down
to
the
pit
,
the
influence
that
a
found
ransome
it
accepted
for
him
,
makes
him
revive
so
that
his
flesh
shall
be
fresher
then
a
childs
,
Job
33.
23
,
24
,
25.
and
v.
26.
He
shall
pray
unto
God
,
and
he
will
be
favourable
unto
him
,
saith
Elihu
.
6.
There
is
a
great
difference
here
betwixt
Sun-influences
and
the
influences
of
grace
.
The
apple
on
the
same
tree
which
are
nearest
to
the
Suns
shining
,
are
most
cordial
and
delicious
;
they
are
rawer
and
sourer
,
though
upon
the
same
stock
,
that
are
long
in
the
morning
ere
the
Sun-influences
fall
on
them
,
and
are
soon
under
the
afternoon-shadow
;
but
the
disciples
,
shined
upon
by
the
influences
of
the
glory
of
the
transfiguration
near
Christ
,
and
Moses
,
and
Elias
,
spake
they
knew
not
what
,
and
that
carnally
,
Mark
9.
5
,
6.
And
who
can
think
there
is
heterodox
Divinity
so
near
heaven
as
now
the
Apostles
were
?
So
doth
John
fall
dead
at
the
feet
of
Christ
when
he
is
in
the
Spirit
,
Revel.
1.
10
,
13
,
17.
The
well
is
damned
at
the
head
of
the
fountain
.
2.
We
are
maried
to
Christ
before
we
c●●sent
to
the
mariage
.
Hence
the
second
Property
is
clear
of
it self
;
it
's
of
free
grace
we
are
maried
here
before
we
spiritually
yield
that
Christ
be
our
husband
.
We
are
created
of
new
to
be
his
holy
frame
and
workmanship
,
and
then
hardly
can
we
but
consent
;
nor
bought
we
his
love-influences
.
Yea
nor
is
the
Lord
obliged
to
give
the
Sun-influences
for
shining
and
moving
,
nor
the
fire
for
casting
out
heat
:
He
hath
interposed
his
Soveraignty
in
the
contrary
when
he
pleased
,
Josh.
10.
13.
Isa.
38.
8.
Dan.
3.
27.
to
teach
that
Heaven
and
Earth
have
their
Charters
and
their
Writs
of
both
being
and
working
,
from
the
free
goodness
and
soveraignty
of
God
.
3.
For
the
third
Consideration
,
the
Lord
is
the
cause
of
his
own
influences
.
Of
our
actings
.
2.
The
efficacious
,
domineering
,
insuperable
cause
.
3.
How
the
effects
are
ascribed
to
him
principally
.
To
prove
the
first
I
need
not
goe
back
to
prove
the
necessity
of
divine
influences
,
and
that
he
works
all
our
works
in
us
.
The
second
is
more
dubious
,
but
it
's
spoken
to
before
,
Christ
is
such
a
cause
.
1.
His
strong
decree
of
Predestination
must
carry
him
to
it
.
2.
The
same
power
of
God
that
raised
Christ
from
the
dead
acts
here
.
Elsewhere
this
is
proved
by
famous
D.
Tuisse
,
by
Learned
Amesius
,
and
many
of
our
worthy
Divines
.
Obj.
The
Lord
determines
free-will
,
and
does
no
violence
to
it
.
He
who
gives
an
insuperable
influence
to
a
free
and
contingent
effect
,
must
render
that
effect
necessary
,
and
not
free
.
2.
He
who
with
mans
free-will
does
insuperably
produce
the
effect
,
must
doe
violence
to
mans
free-will
.
Answ.
He
who
with
mans
free-will
doth
insuperably
produce
the
effect
by
his
alone
and
only
physical
and
real
motion
,
and
no
other
way
,
as
the
Lord
causeth
the
Sun
to
rise
and
goe
down
,
and
the
fire
to
give
heat
,
●e
doth
or
must
doe
violence
to
mans
free-will
.
True
.
But
now
the
Assumption
is
false
;
for
the
Lord
doth
not
so
and
by
such
an
only
physical
motion
insuperably
produce
the
effect
.
He
who
with
mans
free-will
does
insuperably
produce
the
effect
,
with
both
an
insuperable
,
physical
,
and
real
motion
,
and
also
with
a
moral
,
perswasive
,
and
legal
motion
,
flowing
from
a
command
,
he
must
doe
violence
to
mans
free-will
.
This
is
most
untrue
;
for
the
physical
and
moral
influences
of
God
,
though
both
be
insuperable
,
yet
neither
the
one
exceeds
the
other
in
degrees
of
necessity
,
nor
doe
they
both
joyntly
exceed
the
necessity
which
free-will
will
impose
on
itself
.
If
any
object
,
He
who
insuperably
moves
free-wil
to
act
,
he
doth
infer
violence
to
free-wil
:
But
God
doth
insuperably
move
free-will
.
Therefore
Answ.
The
proposition
is
false
.
1.
The
Lord
by
casting
an
ague
of
love-sickness
in
the
soul
,
moves
the
free-wil
of
the
Spouse
,
and
of
the
Martyrs
to
die
for
Christ
,
rather
then
deny
him
,
because
love
of
it self
considered
as
separated
from
the
Lords
physical
motions
on
the
soul
,
works
upon
the
will
more
strongly
and
insuperably
,
then
many
floods
upon
a
fire
,
and
is
hard
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
hell
,
or
the
place
of
the
dead
,
and
marriage-love
is
cruel
as
the
grave
,
Cant.
8.
6.
yet
love
infers
no
violence
to
the
will
.
2.
Commands
the
Sun
and
it
riseth
not
,
Job
9.
7.
and
commandeth
the
Sun
and
it
riseth
,
Psalm
104.
19
,
22.
And
the
Sun
cannot
but
obey
him
;
for
all
creatures
are
his
servants
,
Psal.
119.
91.
and
he
moves
all
natural
causes
to
act
,
and
so
to
act
insuperably
,
and
yet
he
doth
no
violence
to
the
natures
of
Sun
,
fire
,
and
second
causes
,
in
moving
them
.
He
who
contributes
an
insuperable
influence
with
free-will
.
if
that
influence
be
contemperated
and
sweetly
accommodate
to
the
nature
,
and
elective
,
and
rational
way
of
working
of
free-wil
acting
out
of
judgment
,
as
our
free-wil
acts
here
.
He
is
not
a
cause
inferring
violence
to
free-will
.
Should
he
indeed
over-drive
and
over-act
the
free
inclination
,
contrary
to
the
reason
,
light
,
and
judgment
of
the
mind
,
and
to
the
moral
and
free
elective
inclination
of
the
will
,
he
should
constrain
and
force
free-will
:
But
this
he
does
not
,
but
inclines
the
heart
of
David
to
the
Lords
testimonies
sweetly
,
strongly
,
insuperably
;
and
this
David
prays
for
,
Psalm
119.
Psalm
5.
Psalm
19.
and
the
Saints
in
many
places
;
and
neither
David
nor
the
Saints
in
such
prayers
suit
of
God
to
destroy
free-will
:
also
the
Lords
command
,
and
not
the
Lords
influence
,
is
our
rule
of
obedience
.
But
since
we
know
not
the
Lords
actual
denying
of
his
influence
,
because
we
are
willing
he
should
deny
it
,
our
sinful
non-acting
is
no
less
our
guiltiness
,
then
if
we
had
the
dominion
and
commandment
of
the
Lords
influences
in
our
power
.
A
Master
commands
his
servant
to
come
to
such
a
place
where
his
Master
useth
to
be
,
yet
neither
is
the
Master
obliged
to
be
in
the
place
hic
&
nunc
,
neither
passes
he
any
promise
to
be
there
:
if
the
servant
come
not
to
that
place
,
and
willingly
absent
himself
,
and
willingly
consent
that
the
Master
be
not
in
the
place
,
the
servants
not
coming
is
a
manifest
contravening
of
his
Masters
command
.
So
the
Lord
commanding
me
to
pray
,
though
he
concur
not
by
his
Spirit
interceding
to
help
me
as
he
useth
to
doe
,
my
not
praying
is
a
contravening
of
his
command
,
who
calls
to
me
,
pray
hic
&
nunc
under
this
trouble
:
For
,
1.
The
Spirits
helping
,
or
not
helping
me
to
pray
is
not
my
rule
,
but
the
commandement
is
my
rule
.
2.
The
Spirit
is
not
obliged
hic
&
nunc
.
3.
I
pray
not
.
4.
We
are
inexcusable
in
not
doing
our
duty
,
though
the
Lord
deny
his
necessary
influence
.
My
willing
not
praying
is
a
sinful
virtual
consent
to
want
the
help
of
the
Spirit
.
Obj.
Then
should
the
Suns
not
moving
,
but
standing
still
in
the
firmament
,
be
a
contravening
of
the
command
of
God
given
in
the
Creation
,
when
he
gave
to
the
Sun
a
power
to
move
.
Answ.
No
ropes
of
Logick
can
draw
the
conclusion
and
antecedent
together
:
The
Lords
command
to
the
Sun
is
not
moral
,
but
natural
.
2.
It
's
not
absolute
.
The
power
of
moving
in
the
Sun
is
not
to
be
acted
,
but
according
to
the
soveraignty
of
God
,
concurring
or
not
concurring
with
the
Sun
,
so
as
the
Sun
is
under
onely
(
to
speak
so
)
a
physical
mandate
of
omnipotency
,
not
under
an
Ethical
,
Moral
,
Legal
,
or
obediential
commandement
,
to
move
,
or
to
shine
,
under
peril
of
sin
and
punishment
,
as
man
is
,
by
the
holy
moral
mandate
and
commandement
of
God
.
Obj.
A
free
cause
hath
more
liberty
not
to
act
,
or
to
act
,
then
the
Sunne
hath
to
give
light
,
and
the
fire
to
give
heat
:
Therefore
the
Lord
must
have
given
to
free-will
a
power
of
nilling
and
willing
,
and
must
tie
his
influences
to
await
and
be
ready
,
concur
or
not
concur
,
as
free-will
shall
think
fit
.
Answ.
The
free
will
of
Angels
or
men
hath
no
more
freedome
and
exemption
from
the
dominion
of
providence
,
then
the
Sun
or
the
fire
hath
,
but
all
causes
natural
or
free
,
are
equally
under
the
Lords
dominion
.
2.
Free
will
hath
no
more
a
dominion
over
the
Lords
dominion
and
his
influences
,
that
are
given
out
,
or
withdrawn
according
to
this
soveraign
dominion
,
then
the
Sun
or
the
pismire
.
Yea
free-wil
is
under
his
dominion
,
and
also
Prov.
21.
1.
all
the
free
actings
of
the
creature
,
as
well
as
the
necessary
actings
of
Sun
and
fire
,
as
is
proved
.
Free-will
hath
indeed
a
more
dominion
over
its
own
acts
,
being
a
rational
and
free
agent
,
then
the
Sun
over
its
acts
.
3.
This
is
considerably
comfortable
,
that
the
Lord
is
chief
Master
of
work
:
Not
ye
,
but
your
Fathers
Spirit
speaketh
in
you
,
Matth.
10.
19.
Not
I
,
but
the
grace
of
God
in
me
,
1
Cor.
15.
10.
I
live
not
,
but
Christ
lives
in
me
,
Gal.
2.
20.
And
yet
Paul
lives
,
Paul
labours
,
but
let
God
reign
in
us
.
4.
The
actings
of
God
in
all
created
effects
,
especially
his
influences
of
grace
are
letten
out
immediately
,
God
acts
in
all
both
by
the
immediate
influence
of
his
power
,
and
of
his
pe●son
.
both
immediatione
virtutis
,
&
immediatione
suppositi
,
by
immeate
concurring
of
his
power
and
vertue
,
and
by
the
personal
(
as
it
were
)
concurrence
of
himself
,
so
the
Lord
works
not
in
us
to
will
and
to
doe
by
a
Deputy
or
Lieutenant
,
as
a
King
rules
and
governs
another
Kingdome
,
not
by
himself
in
person
,
but
by
a
Deputy
,
who
represents
his
person
;
and
Princes
being
far
distant
,
the
sea
intervening
,
transact
matters
of
peace
and
warre
with
other
Princes
and
States
,
by
their
Ambassadors
and
Legates
whom
they
send
.
For
God
is
said
to
be
with
Moses
mouth
,
not
onely
giving
him
eloquence
,
and
a
tongue
,
but
the
Lord
spoke
in
him
to
Pharaoh
,
Exod.
4.
15.
I
will
be
with
thy
mouth
,
and
with
Aarons
mouth
,
and
teach
you
what
to
doe
.
Gen.
46.
4.
Fear
not
,
Jacob
,
to
goe
down
to
Egypt
,
I
will
go
down
with
thee
into
Egypt
:
And
I
will
surely
bring
thee
up
again
;
my
power
shall
be
with
thee
to
protect
thee
,
my
wisedome
to
lead
thee
(
this
had
been
much
)
but
he
meets
with
Jacobs
fear
,
ah
,
I
goedown
to
Egypt
,
God
is
not
in
that
Idolatrous
Land
.
Fear
not
(
saith
he
)
I
the
Lord
in
person
shall
go
with
thee
,
to
bless
thee
,
to
act
in
thee
.
Jer.
1.
19.
They
shall
fight
against
thee
,
but
they
shall
not
prevail
against
thee
.
Why
?
For
I
am
with
thee
to
deliver
thee
.
Immediatione
suppositi
.
God
was
Jeremiah's
immediate
deliverer
;
for
v.
18.
he
had
promised
before
to
be
with
Jeremiah
by
the
immediation
of
his
power
and
grace
:
For
behold
I
have
made
thee
this
day
a
defenced
city
,
an
iron
pillar
,
and
brazen
walls
against
the
whole
Land
,
&c.
The
Lord
is
present
by
the
gracious
mettal
of
zeal
,
faith
,
invincible
courage
he
put
in
his
Prophet
.
So
Christ
,
Luke
24.
49.
Behold
I
send
the
promise
of
my
Father
unto
you
.
What
,
will
he
be
away
himself
then
?
No
:
for
he
saith
Matth.
28.
29.
to
the
same
disciples
,
Loe
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
am
with
you
alway
,
even
unto
the
end
of
the
world
.
2.
The
Spirit
acts
in
his
own
,
John
14.
17.
He
dwels
with
you
,
and
shall
be
in
you
.
v.
26.
He
shall
teach
you
all
things
.
John
16.
13.
He
will
guide
you
in
all
truth
.
3.
Psal.
73.
24.
Thou
wilt
guide
me
with
thy
counsel
.
He
may
doe
that
though
absent
,
by
infusing
into
the
Prophet
the
habit
of
wisedome
:
nay
he
is
nearer
hand
,
v.
2.
Nevertheless
I
am
continually
with
thee
,
thou
hast
holden
me
by
my
right
hand
.
That
is
more
then
power
.
4.
The
action
of
leading
that
is
ascribed
to
God
,
is
his
only
action
.
Deut.
32.
12.
So
the
Lord
alone
led
Jacob
,
and
there
was
no
strange
God
with
him
.
Now
the
eyes
,
legs
,
wisedome
and
will
of
the
guide
and
leader
are
the
travellers
:
It
's
true
,
The
Lord
particularly
leads
his
own
.
he
led
them
by
right
hand
of
Moses
,
but
who
then
shall
lead
Moses
?
for
Moses
needed
a
guide
as
they
,
Isa.
63.
12.
Yea
but
he
was
leader
in
person
himself
.
He
led
them
through
the
deep
as
an
horse
in
the
wilderness
,
that
they
should
not
●●umble
.
Now
a
horse
is
not
led
,
by
giving
him
power
to
guide
himself
,
but
the
leader
holds
the
bridle
,
and
directs
the
way
to
the
horse
.
So
the
Lords
Christ's
gentle
driving
of
the
ewes
with
lamb
,
and
Christ's
carrying
the
lambs
in
his
bosome
,
Isa.
40.
11.
is
an
action
immediate
of
Christ
and
his
Spirit
.
The
warmness
of
life
that
comes
from
Christ's
own
bosom
,
and
from
the
Spirit
spreading
warm
love
abroad
in
the
heart
,
speaks
the
personal
acting
of
the
Son
and
Spirit
.
So
drawing
,
John
6.
44.
Cant.
1.
4.
speaks
the
nearness
of
the
Father
of
Christ
,
and
of
Christ
in
his
acting
.
5.
This
is
to
be
considered
.
There
are
two
sorts
of
causes
:
Two
sorts
of
causes
,
one
in
fieri
,
for
the
producing
of
,
and
giving
being
to
a
thing
,
another
in
facto
esse
,
for
the
preserving
of
the
same
thing
in
being
.
God
is
both
wayes
the
cause
of
gracious
actings
.
on
in
fieri
,
another
in
facto
esse
.
The
Creator
in
a
manner
is
but
half
a
cause
:
the
father
begets
a
son
:
the
carpenter
builds
a
ship
:
the
Mason
raises
up
the
frame
of
a
goodly
house
:
But
the
son
lives
when
the
father
is
dead
;
the
ship
sailes
thousands
of
miles
;
and
the
house
stands
hundreds
of
years
,
when
the
carpenter
and
the
mason
are
far
from
them
:
for
they
are
causes
in
fieri
,
onely
the
making
of
houses
and
ships
.
But
there
are
some
causes
doe
more
.
The
soul
is
a
cause
of
the
living
man
;
and
when
the
soul
is
removed
,
the
man
dies
:
the
face
looking
on
the
glass
is
the
cause
of
the
image
,
both
in
its
production
and
conservation
:
remove
the
face
,
and
the
image
vanisheth
away
:
the
Sunne
is
the
cause
of
day-light
,
which
is
transfused
through
the
aire
,
from
the
East
to
the
West
.
When
the
Sun
goes
down
to
another
Horizon
,
day-light
vanisheth
away
,
because
the
Sun
not
by
a
deputy
,
and
by
vertue
communicated
to
another
,
is
the
cause
of
the
aires
enlightning
,
but
is
the
cause
of
day-light
,
both
as
touching
the
creating
of
it
in
fieri
,
and
as
touching
the
preserving
of
it
,
or
in
conservari
&
facto
esse
.
So
is
God
the
cause
of
all
creatures
,
both
as
touching
being
,
and
continuation
being
;
the
Lord
made
all
things
,
and
when
they
are
made
,
the
house
of
heaven
and
earth
should
return
to
nothing
,
if
the
Lord
should
withdraw
his
causative
influence
.
But
in
a
special
manner
the
Lord
is
every
wa●
the
cause
of
grace
,
of
our
spiritual
life
,
and
of
all
our
actings
of
grace
.
The
new
life
should
turn
to
nothing
,
if
Christ
withdraw
his
gracious
influence
,
and
it
is
that
our
poor
little
image
and
spiritual
breaths
are
in
his
hand
,
both
touching
production
and
conservation
by
his
graces
breathing
.
Hence
if
the
Angel
of
his
presence
goe
with
us
,
his
hand
in
our
right
hand
,
Psal.
73.
23.
let
us
say
,
1.
As
Moses
after
the
Lord
had
promised
,
Exod.
33.
15.
If
thy
presence
goe
not
(
with
me
)
carry
me
not
hence
.
Ah
,
who
refuse
a
journey
except
God
goe
with
him
,
and
be
at
his
right
hand
,
and
fixes
the
mind
on
this
,
I
will
not
goe
to
the
pulpit
as
a
Minister
,
nor
to
the
bench
as
a
Judge
,
nor
to
the
field
as
a
souldier
,
except
the
Lord
lead
me
,
and
hold
me
by
his
right
hand
?
Doe
ye
misse
influences
of
grace
,
and
the
leading
of
the
Spirit
in
a
spiritual
way
of
eating
,
The
right
missing
of
influences
is
to
miss
influences
special
.
sleeping
,
waking
,
buying
,
journeying
?
It
is
good
.
Obj.
I
cannot
stir
without
God
and
his
influences
,
that
I
know
.
Answ.
The
sparrow
and
the
raven
,
the
lyon
and
the
wolf
,
cannot
stir
without
Gods
influences
of
nature
.
Ah
,
that
is
poor
and
hungry
.
Many
have
no
more
help
of
God
to
be
lead
in
eating
and
drinking
for
God
,
then
the
raven
and
the
lyon
.
Obj.
I
cannot
pray
nor
hear
without
the
influences
of
God
.
Answ.
Ah
,
you
miss
influences
of
God
,
as
concurring
with
a
gift
;
but
ye
miss
not
his
gracious
and
saving
influence
to
pray
and
hear
in
faith
and
feeling
to
concur
with
the
Spirit
of
grace
.
2.
Judas
the
traitor
cannot
preach
and
cast
out
devils
,
without
a
common
influence
of
a
God
with
his
gift
;
and
that
is
all
your
missing
.
The
renewed
man
misses
that
which
(
in
a
manner
is
his
due
)
as
a
renewed
man
;
and
that
is
the
presence
of
the
spirit
of
grace
in
his
acting
.
If
a
horse
want
a
leg
,
he
shall
soon
miss
it
when
he
comes
to
running
,
;
for
four
legs
are
due
to
him
by
nature
,
but
the
horse
in
running
misseth
not
the
wings
of
an
eagle
;
for
wings
are
not
due
to
him
.
Gracious
influences
are
not
due
to
a
Judas
,
nor
such
a
guide
as
the
Spirit
to
any
reprobate
man
;
therefore
they
cannot
misse
such
a
gracious
guide
.
2.
It
teaches
us
to
be
willing
to
be
led
as
to
1.
Deny
our
will
and
wisedome
;
as
the
blind
man
should
not
contend
with
his
leader
and
guide
,
as
if
he
did
see
better
then
his
guide
.
Slack
your
high-bended
will
,
and
deny
it
,
and
cavil
not
with
the
Spirit
,
this
way
I
must
goe
whether
my
guide
will
or
not
:
Let
your
will
be
as
dead
,
and
no
will
at
all
;
and
let
the
Spirit
in
his
will
and
wisedome
reign
in
you
.
2.
The
giving
of
the
heart
to
God
.
Spread
out
the
sails
and
give
them
to
the
wind
;
resign
the
heart
to
the
Spirit
:
obey
that
,
My
son
,
give
me
thy
heart
.
Give
Christ
your
loves
,
as
Cant.
7.
12.
Keep
none
of
your
heart
or
love
to
your self
,
but
quit
fully
both
to
the
leading
Spirit
of
Jesus
.
Your
love
and
your
heart
,
according
to
the
Gospel-dispensation
,
is
not
your
own
,
or
at
your
disposing
,
whatever
property
naturall
by
law
you
have
over
your self
;
We
are
more
our
own
by
law
,
and
lesse
our
own
by
the
Gospel
.
for
the
law
buyes
you
not
.
We
are
less
our
own
,
and
more
Christs
by
the
Gospel
,
and
more
our
own
by
the
Law
.
Many
profess
themselves
sons
,
and
so
to
be
led
by
the
Spirit
,
yet
they
have
not
given
eyes
,
wisedome
,
will
and
love
to
the
Spirit
:
they
keep
a
great
piece
of
their
heart
and
their
love
to
themselves
,
and
have
an
inward
reluctancy
and
wrestling
against
the
wayes
of
the
Spirit
,
as
yet
remaining
debtors
to
the
flesh
,
to
pay
the
debt
of
service
to
the
flesh
,
Rom.
8.
12
,
13
,
14.
5.
This
is
comfortable
,
that
Christ
makes
it
the
travail
of
his
soul
,
Isa.
53.
11.
and
his
soul-satisfaction
to
see
his
seed
,
and
to
bring
many
children
to
glory
,
Heb.
2.
10.
So
his
soules
work
is
upon
keeping
such
as
are
given
to
him
,
and
guiding
on
his
flock
,
John
10.
3
,
4.
in
going
before
his
own
sheep
,
in
calling
them
by
name
,
and
in
leading
them
.
2.
He
keeps
such
as
come
,
and
raiseth
them
up
at
the
last
day
,
John
6.
37
,
40.
3.
He
guides
them
with
prayers
,
John
14.
16.
intercedes
for
them
,
to
reduce
them
when
they
goe
out
of
the
way
,
Heb.
5.
1
,
2.
and
all
this
with
soul-satisfaction
and
delight
,
to
get
all
his
off-spring
and
children
which
the
Lord
hath
given
to
him
,
fairly
landed
,
and
set
in
the
other
side
of
the
sea
,
beyond
temptations
and
hazards
,
beyond
sin
and
death
,
as
he
hath
a
fellow-feeling
and
compassion
,
his
bowels
being
moved
,
even
now
,
in
heaven
with
our
infirmities
,
Heb.
4.
14
,
15.
so
far
as
is
suitable
to
his
glorified
state
,
as
our
great
High-Priest
,
which
hath
passed
into
the
heavens
.
So
his
other
affections
of
desire
,
as
our
head
,
and
natural
and
kindly
care
to
have
all
his
members
guided
safe
in
at
the
gates
of
heaven
:
and
he
must
have
much
soul
delight
and
satisfaction
,
that
his
own
be
led
with
his
holy
arm
,
and
gathered
in
,
Isa.
40.
10
,
11.
We
have
a
loose
faith
,
the
head
shall
care
and
watch
for
us
,
though
we
sleep
;
that
is
,
Christ
is
graciously
careful
to
give
influences
,
whether
we
sleep
or
wake
,
pray
or
pray
not
:
Christ
cares
more
for
his
own
body
,
then
the
members
care
for
themselves
.
our
care
can
adde
nothing
to
his
care
;
if
he
will
fail
in
his
trust
,
and
sleep
,
and
let
us
perish
,
let
him
see
to
his
own
glory
;
two
cares
,
one
in
the
head
,
and
another
in
the
members
,
are
needless
:
nay
,
but
his
love
and
care
,
as
head
,
sends
down
influences
of
godly
fear
and
trembling
to
the
members
,
that
they
may
work
with
him
,
Jer.
32.
40.
2.
Our
weakness
of
faith
errs
in
the
other
extremity
.
Ah
,
can
my
deadness
and
hardness
be
ever
subdued
!
If
Christ
once
sighed
for
the
hardness
of
sinners
hearts
,
Christs
care
is
now
rather
more
when
he
is
glorified
,
then
less
.
and
wept
over
the
slain
of
Jerusalem
,
and
counted
it
meat
and
drink
to
bring
in
the
Samaritans
to
the
Gospel
,
John
4.
34.
Now
when
Christ
is
glorified
,
and
the
affections
of
love
,
compassion
,
care
,
are
perfected
in
glory
not
destroyed
,
should
our
unbelief
say
he
now
cares
not
for
the
hard
heart
and
obstinacy
of
his
redeemed
ones
?
If
thy
unbelief
must
take
all
the
care
off
Christ
,
and
our
unbelieving
care
must
doe
all
,
let
Christ
sleep
.
3.
There
is
a
proportion
betwixt
head
and
members
,
the
soul-travel
of
the
head
in
heaven
,
and
the
soul-travel
of
the
members
on
earth
in
the
use
of
all
meanes
,
hearing
,
pra●ing
,
praising
,
goe
together
.
Awaking
head
and
sleeping
members
are
unsutable
.
He
watches
prays
,
and
watch
ye
with
him
,
and
pray
.
FINIS
.