A
Learned
COMMENTARY
,
OR
EXPOSITION
Upon
the
fourth
Chapter
of
the
second
Epistle
of
Saint
Paul
to
the
CORINTHIANS
.
2
COR
.
4.
6.
For
God
who
commanded
the
light
to
shine
out
of
darknes
,
hath
shined
in
our
hearts
,
to
give
the
light
of
the
knowledge
of
the
Glory
of
God
in
the
face
of
Jesus
Christ
.
IN
the
last
verse
of
the
former
Chapter
,
the
bless●d
Apostle
sets
ou●
the
dignity
of
the
Gospel
,
abov●
the
thing
of
Moses
,
and
the
things
of
th●
Law
;
We
all
(
saith
he
)
with
o●en
face
,
a●●n
a
glass
,
behold
●●e
glorie
of
God
,
and
are
cha●g●d
in●o
●●e
same
Image
,
from
glor●e
〈◇〉
,
&c.
A●●●ereupon
,
in
the
be●inning
of
the
n●x●
chapter
,
he
sets
out
the
exc●ll
〈◇〉
of
the
Gospel-Ministry
,
being
conversant
about
so
●xcellent
a
Myst●ry
,
and
sheweth
his
fidelity
in
it
;
Therefore
(
saith
he
)
we
faint
not
,
but
have
renounced
the
hidden
things
of
dishonesty
,
not
walking
in
craftiness
,
nor
handling
the
Word
of
God
deceitfully
,
but
by
manifestation
of
the
truth
,
commend
our selves
to
the
consciences
of
all
men
in
the
sight
of
God
:
Here
he
sheweth
his
fidelity
in
the
Ministry
,
and
his
courage
,
he
fainteth
not
,
and
likewise
his
syncerity
,
he
labours
to
approve
himself
to
the
consciences
of
them
in
the
sight
of
God
.
Perhaps
he
had
not
all
their
good
words
,
but
it
is
better
to
have
the
consciences
of
people
to
give
testimony
of
us
,
than
their
words
,
their
hearts
than
their
mouthes
;
therefore
the
Apostle
knew
not
what
they
censured
,
but
knew
he
had
got
some
authority
in
their
consciences
,
and
therefore
labours
to
approve
himself
to
them
in
the
sight
of
God
,
which
sheweth
his
syncerity
,
for
this
is
the
property
of
syncerity
,
to
do
all
as
in
the
sight
of
God
,
to
do
good
at
all
times
,
in
all
places
,
to
all
persons
,
in
al
actions
;
he
that
is
syncere
,
honors
God
in
al.
Well
,
it
might
be
objected
,
Many
care
not
for
the
Ministry
,
nor
the
Gospel
,
it
is
too
obscure
,
&c.
as
it
is
the
common
course
of
the
Popish
Jesuites
,
to
fall
to
accusations
of
Scripture
as
dark
;
but
saith
he
,
If
the
Gospell
be
hid
,
it
is
hid
to
them
whom
the
God
of
this
world
hath
blinded
;
and
for
further
answer
of
the
Objection
,
If
the
Gospel
be
hid
from
any
,
it
is
from
them
that
perish
;
and
what
is
the
cause
?
it
is
in
regard
of
their
own
hardness
of
heart
,
joyned
with
the
malice
of
Satan
;
the
God
of
the
world
hath
thrown
dust
in
their
eyes
,
otherwise
the
Gospel
is
clear
enough
.
The
blessed
Apostle
was
so
privie
to
his
own
fair
,
open
,
free
▪
dealing
,
that
he
dares
freely
say
,
If
the
Gospel
be
hid
,
it
is
to
them
that
perish
;
there
is
no
unfaithfulness
,
no
obscurity
in
me
,
Satan
hath
an
hand
in
it
,
the
God
of
this
world
hath
blinded
their
eyes
.
The
God
of
this
world
;
What
,
doth
he
put
God
out
of
his
place
?
No
;
but
the
world
maketh
him
so
,
(
namely
a
God
)
by
doing
that
to
Satan
,
partly
in
himself
,
and
partly
to
his
instruments
,
that
they
should
do
to
God
;
they
are
at
his
beck
,
and
run
at
his
command
;
he
leadeth
them
by
worldly
profits
and
pleasures
,
as
a
sheep
is
led
by
a
green
pasture
;
his
influence
acts
;
wicked
men
are
rightly
stiled
men
of
the
world
,
and
Satan
is
truly
called
(
by
our
Apostle
)
the
God
of
the
world
,
for
they
make
Psal
.
17.
him
so
,
by
yeelding
to
him
in
his
designs
.
Satan
hath
ruled
in
the
Church
for
many
hundred
years
,
yet
more
formerly
than
he
doth
in
these
times
,
but
he
did
it
subtilly
;
great
persons
ruled
by
their
friends
,
their
friends
were
ruled
by
Popish
spirits
,
they
by
Jesuites
,
and
the
Jesuites
by
the
man
of
sin
,
and
he
by
Satan
;
so
you
see
all
resolved
to
the
first
principle
;
Satan
hath
a
great
hand
in
the
government
of
the
world
;
doubtless
the
Frogs
that
came
out
of
the
mouth
of
Satans
policy
.
the
Beast
,
are
Jesuites
and
Irksome
devillish
spirits
;
he
lyeth
hid
in
a
corner
,
and
is
not
seen
,
but
he
is
the
God
of
the
world
,
because
by
this
subordination
he
ruleth
as
he
list
.
Here
you
see
the
Malice
of
man
,
Justice
of
God
,
and
Usurpation
of
Satan
;
Man
is
the
Delinquent
,
God
the
Judge
,
Satan
the
Executioner
.
Man
hath
a
hard
and
malicious
heart
against
the
light
,
he
swelleth
against
it
,
and
hateth
nothing
so
much
as
the
light
.
Take
a
worldly
man
that
hath
great
parts
,
offer
him
the
world
,
contrary
to
his
lusts
,
and
preferment
,
he
will
swell
,
Satan
cavils
against
it
;
indeed
men
hate
nothing
so
deadly
as
light
,
and
this
is
the
procuring
cause
of
all
mischief
;
when
the
truth
is
forced
on
you
,
and
you
will
have
none
,
then
God
The
misery
of
sleighting
the
truth
.
as
a
just
Judge
saith
,
Take
him
Satan
,
take
him
Jesuite
,
take
him
this
or
that
prophane
person
,
or
vice
,
and
how
can
such
persons
escape
the
blackness
of
darkness
for
ever
?
And
Beloved
,
can
a
man
receive
this
glorious
light
of
the
Lord
Jesus
,
when
men
are
so
dull
and
ignorant
in
the
great
point
of
Religion
?
not
only
because
they
hate
the
light
,
and
put
off
Gods
just
judgements
,
but
also
from
Satans
temptations
,
either
immediately
from
himself
or
his
instruments
;
and
lest
this
should
seem
to
be
spoken
some
thing
too
high
,
the
Gospel
is
hid
to
them
that
perish
,
&c.
therefore
saith
he
,
We
preach
not
our selves
,
but
Christ
,
and
our selves
your
servants
for
his
sake
;
he
did
not
speak
this
arrogantly
,
for
all
his
Ministerial-Function
he
aimeth
not
at
himself
,
but
I
serve
Christ
,
and
am
your
servant
Ministers
of
the
Gospel
,
Servants
for
Christs
sake
▪
for
his
sake
;
not
the
servant
of
your
lusts
;
for
had
he
been
the
servant
of
men
,
he
had
not
been
the
servant
of
the
Lord
Jesus
Christ
;
but
the
servant
of
their
souls
,
one
that
would
have
laid
his
hands
at
their
feet
to
serve
them
,
and
would
have
been
their
servant
indeed
for
their
souls
good
.
Now
the
words
that
I
have
read
to
you
,
shew
the
chief
and
principall
cause
of
the
glorious
light
of
the
Gospel
,
and
the
means
both
to
remove
the
cause
of
obscurity
from
the
Scripture
,
and
from
Saint
Pauls
Ministry
,
and
shew
where
it
is
indeed
.
The
principall
cause
of
all
light
is
God
,
God
that
hath
commanded
God
the
principall
cause
of
all
light
.
the
light
to
shine
out
of
darkness
,
hath
shined
in
our
hearts
;
not
only
outwardly
in
his
Word
,
but
in
our
hearts
,
and
to
that
end
he
gave
the
word
,
&c.
So
here
is
the
chief
cause
of
the
chief
end
,
First
,
the
chief
cause
of
all
saving-light
that
we
have
in
the
Ministery
of
the
Word
is
God
,
that
shineth
in
our
hearts
by
the
Ministry
of
the
Gospel
;
and
Secondly
,
the
chief
end
is
to
give
the
light
of
the
glory
of
God
,
in
the
face
of
Jesus
Christ
,
not
obscurely
,
like
Popish
spirits
to
impose
darkness
upon
the
Scriptures
,
it
is
not
from
them
,
for
the
subject
of
the
Scriptures
declareth
the
Image
of
God
,
not
the
accidental
,
but
the
real
Image
of
God
the
Father
,
who
is
light
;
and
then
they
oppose
God
,
who
is
light
in
himself
;
but
The
Gospel
the
cause
of
light
.
the
end
of
the
Gospel
is
to
give
light
,
and
the
knowledge
of
God
in
the
face
of
Jesus
Christ
;
if
therefore
the
cause
,
and
matter
,
and
end
be
light
,
where
is
the
cause
of
obscurity
?
To
come
to
the
words
;
First
,
you
see
the
cause
of
light
,
of
inward
light
in
the
heart
;
there
is
a
double
light
,
a
light
in
the
air
,
and
a
light
in
the
eye
;
A
double
light
.
so
there
is
a
light
in
the
heart
,
and
a
light
in
the
truths
themselves
.
Now
God
is
the
cause
of
that
inward
light
,
God
hath
shined
in
our
hearts
,
not
onely
to
us
,
but
in
our
hearts
,
by
his
Holy
Spirit
.
The
end
of
this
light
is
not
to
shine
in
our selves
to
no
purpose
,
The
end
of
light
.
but
to
shine
in
our
hearts
,
that
we
may
shine
to
others
;
that
we
may
prove
the
light
we
have
to
us
that
shineth
in
darkness
,
to
convey
the
knowledge
of
God
to
all
.
What
knowledge
?
the
knowledge
of
Christ
,
and
saving-knowledge
in
the
face
of
Christ
.
And
why
doth
God
enlighten
the
Ministers
,
that
they
may
convey
light
to
others
?
that
Gods
glory
may
be
manifested
,
all
is
for
his
glory
;
the
glory
of
his
goodnesse
and
justice
,
and
his
sweet
Attributes
are
manifested
in
Christ
;
which
I
shall
speak
of
when
I
come
to
them
.
Here
he
sets
out
God
shining
in
the
hearts
of
his
Ministers
and
Children
,
by
comparing
of
the
light
shining
in
darknesse
,
and
Gods
commanding
of
light
to
shine
out
of
darknesse
in
the
Creation
together
.
He
ariseth
from
works
of
nature
,
to
works
of
grace
,
and
from
earthly
things
leads
the
Corinthians
to
spiritual
things
,
in
shewing
an
exact
proportion
between
the
things
of
nature
,
and
the
things
of
grace
;
and
therefore
so
should
we
in
the
matter
of
grace
and
glory
.
This
he
doth
to
help
our
apprehensions
of
heavenly
things
,
by
these
kind
of
glasses
.
Therefore
look
how
he
takes
things
of
nature
to
this
end
,
and
mark
what
he
saith
,
he
saith
,
not
Almighty
God
hath
shined
in
our
hearts
,
but
he
sets
down
that
glorious
Attribute
of
Gods
Almightiness
,
by
a
word
more
familiar
to
our
understanding
,
he
that
hath
commanded
light
to
shine
out
of
darknesse
;
and
thereupon
sheweth
the
Almighty
power
,
wisdom
,
and
goodness
,
that
God
graciously
hath
shined
in
our
hearts
.
It
is
a
wonderfull
comfort
to
the
soul
,
to
single
out
of
God
what
is
fittest
,
either
out
of
his
Attributes
,
his
Word
,
his
Works
,
or
his
Creation
:
First
,
But
here
we
will
speak
of
that
whence
he
raiseth
his
proportion
,
of
Gods
commanding
light
to
shine
out
of
darkness
;
Secondly
,
And
then
will
shew
the
proportion
between
outward
and
spiritual
light
.
1.
The
proportion
of
Gods
commanding
light
to
shine
out
of
darknesse
,
&
of
light
to
shine
in
the
soul
.
The
rise
whence
he
fetcheth
this
is
from
the
Creation
;
God
commanded
light
to
shine
out
of
darknesse
.
You
know
there
was
a
primitive
light
,
Lux
primogenita
,
as
Basil
calls
it
,
The
first
light
which
was
before
the
body
of
the
Sun
,
&
after
was
put
into
the
body
of
the
Sun
,
at
the
Gods
commanding
light
out
of
darkness
.
fourth
day
;
he
created
the
light
first
,
God
commanded
that
light
to
shine
out
of
darknesse
.
Now
there
is
much
a
do
,
to
no
great
purpose
,
what
that
light
was
that
was
created
out
of
darknesse
,
before
the
Sun
was
made
the
receptacle
of
light
.
The
time
is
short
,
and
to
spend
it
in
unnecessary
speculations
,
is
curious
to
search
,
and
too
rash
to
determine
what
that
light
was
,
whence
it
was
taken
,
whether
out
of
the
confused
masse
,
or
the
purest
part
of
it
,
and
so
lifted
up
to
shine
in
the
world
;
or
whether
What
the
first
light
was
,
variously
disputed
.
he
did
create
light
out
of
darknesse
,
taking
darknesse
for
the
terminus
,
and
not
for
the
matter
,
to
create
light
out
of
darknesse
,
because
there
was
nothing
but
darknesse
before
;
or
whether
God
created
this
primitive
light
out
of
any
body
in
the
masse
,
or
it
was
created
out
of
darknesse
as
out
of
a
masse
.
But
the
Scripture
determines
it
not
,
and
therefore
we
will
not
medle
with
any
thing
in
these
matters
without
light
of
Scripture
.
Certain
it
is
,
that
this
light
did
distinguish
day
and
night
,
and
afterward
was
carried
to
the
body
of
the
Sun
;
and
it
was
created
by
Gods
commandment
,
for
it
s
said
,
He
that
commanded
light
out
of
darknesse
,
hath
shined
in
our
hearts
.
Now
it
is
said
here
that
light
is
Gods
Creature
,
It
is
out
of
darknesse
,
and
it
is
by
Gods
command
.
It
was
but
his
word
fiat
&
suit
,
a
word
,
and
a
world
,
as
it
was
spoken
,
it
was
Gen.
1.
3.
made
.
1.
The
thing
created
,
was
light
.
2.
The
manner
how
,
by
the
word
.
3.
Out
of
what
?
from
darknesse
.
I
will
not
speak
distinctly
of
them
,
it
were
to
little
purpose
,
but
altogether
,
God
hath
commanded
light
to
shine
out
of
darknesse
.
This
Command
shewes
,
that
God
did
it
quickly
and
easily
,
it
was
but
a
word
,
a
command
,
and
he
did
it
without
any
influence
at
all
,
by
a
meer
word
.
It
was
independently
done
of
God
,
there
was
no
matter
to
make
it
of
,
at
least
as
good
as
nothing
,
for
if
it
was
made
of
the
masse
,
the
masse
was
made
of
nothing
.
1.
Now
if
you
ask
,
why
God
did
create
light
in
the
first
1.
Reason
.
Why
God
made
light
first
.
place
?
I
answer
,
It
was
because
he
might
distinguish
his
fix
daies
works
;
If
there
had
not
been
to
distinguish
day
,
and
night
,
where
had
that
distinction
been
?
2.
And
then
again
,
God
had
lost
the
glory
of
his
works
,
if
2.
Reason
.
he
had
not
created
light
;
light
hath
an
heavenly
quality
,
the
principall
of
all
qualities
,
the
most
excellent
part
of
all
.
3.
And
God
created
it
first
,
that
it
might
discover
it self
and
3.
Reason
.
all
other
things
.
It
was
primum
visibile
,
that
made
all
others
seen
.
What
had
the
beauty
of
the
creatures
been
,
if
light
had
not
been
created
?
they
had
all
been
covered
in
darknesse
.
What
end
had
there
been
of
the
eye
and
coulors
?
Indeed
,
there
is
no
quality
that
so
much
resembles
God
&
divine
things
as
light
.
The
Scripture
is
exceedingly
delighted
in
the
using
of
this
term
light
;
God
is
the
light
of
the
world
;
Christ
is
the
1
Iohn
.
light
of
the
world
,
that
lighteth
every
one
that
commeth
into
the
world
;
the
Holy
Ghost
is
light
,
the
Angels
light
,
the
Saints
are
the
Children
of
light
:
So
that
God
taketh
from
hence
those
termes
by
which
he
sets
out
the
dignity
and
excellency
of
himself
,
his
Children
,
and
Servants
,
and
shews
you
the
reasons
of
that
light
,
that
inlightens
every
one
that
commeth
into
the
world
.
Light
sheweth
and
discovereth
all
the
excellency
of
things
,
and
distinguisheth
one
thing
from
another
,
and
therefore
Ambrose
calleth
it
,
Lux
prima
gratia
mundi
,
the
first
grace
of
the
world
,
and
that
ornament
of
the
creature
which
sets
out
all
other
ornaments
,
that
distinguisheth
one
from
another
.
4.
Again
,
it
is
that
quality
that
doth
quicken
and
inliven
,
4.
Reason
and
therefore
the
things
that
do
quicken
and
enliven
,
are
lightsome
;
a
lively
quality
that
puts
life
and
chearfulness
into
things
.
Light
is
sweet
,
Eccles
.
11.
And
it
hath
a
quality
likewise
Life
conveied
by
light
that
it
is
not
alone
,
for
it
is
vehiculum
,
a
conveyer
of
all
influence
from
Heaven
;
the
vertue
of
conveying
life
into
things
on
the
earth
is
the
light
;
heat
is
but
a
connection
,
heat
cometh
with
light
,
and
heat
together
with
light
fosters
and
cherisheth
all
things
in
the
world
;
as
in
nature
,
if
there
were
not
fire
and
heat
,
what
could
be
good
in
nature
?
and
if
not
heat
and
light
,
what
would
become
of
the
world
?
All
progressions
and
motions
come
from
hence
;
and
when
light
discovers
good
or
ll
,
Lux
gloria
creationis
,
,
tenebrae
sunt
opprobria
.
danger
or
commodity
,
this
or
that
,
thereupon
the
creature
moves
,
or
removes
from
things
hurtful
by
benefit
of
the
light
;
to
be
in
darkness
is
a
most
hideous
&
irksome
condition
;
darkness
breeds
nothing
but
fear
and
terror
,
which
weakeneth
the
spirit
,
and
doth
whatsoever
is
contrary
to
light
.
I
might
be
very
large
in
setting
out
the
excellency
of
it
,
and
all
to
good
purpose
,
that
we
might
see
the
excellency
of
the
benefit
thereof
.
O
Beloved
,
what
were
our
lives
without
it
?
we
forget
common
benefits
;
how
dark
,
disconsolate
,
fearful
,
terrible
,
and
uncomfortable
were
our
lives
if
they
were
without
this
quickning
and
solacing
quality
of
light
?
and
therefore
we
ought
to
take
notice
even
of
the
rise
of
Saint
Paul
;
I
do
but
give
a
taste
,
For
God
who
commanded
the
light
to
shine
out
of
darkness
,
hath
shined
in
our
hearts
,
to
give
the
light
of
the
knowledge
of
the
glory
of
God
in
the
face
of
Jesus
Christ
.
We
see
then
that
God
by
his
authority
commanded
light
to
shine
out
of
darkness
;
but
what
God
?
God
the
Father
or
God
the
Son
?
I
answer
,
Elohim
,
the
Father
,
Son
;
and
Holy
Ghost
.
All
things
were
first
from
the
Father
,
but
the
Son
was
{αβγδ}
,
and
it
was
the
word
that
gave
this
command
,
Heb
.
1.
3.
but
the
will
of
God
is
his
Word
;
the
will
of
Christ
is
{αβγδ}
,
for
God
created
all
things
by
the
Son
who
is
the
wisdom
of
the
Father
;
therefore
this
word
,
Let
there
be
light
,
came
from
that
word
,
that
{αβγδ}
,
which
is
the
cause
of
all
things
,
as
John
1.
By
him
were
all
things
made
that
were
made
;
and
the
Spirit
was
an
immediate
cause
,
for
the
Spirit
of
God
lay
upon
the
waters
,
it
lay
upon
the
Chaos
,
by
it
all
things
were
made
,
it
brooded
as
an
Hen
upon
the
Chickens
,
and
as
an
Eagle
fluttereth
upon
her
young
ones
;
The
Holy
Ghost
did
cherish
and
foster
the
Primitive
matter
,
on
which
all
things
were
made
;
but
they
all
agree
in
one
.
You
have
the
story
in
the
first
of
Genesis
,
Elohim
did
it
,
Father
,
Son
,
and
Holy
Ghost
.
I
would
willingly
come
to
some
Obs.
1.
observation
that
may
make
it
useful
to
us
.
Before
I
come
to
the
main
thing
,
this
is
worth
our
observing
;
That
God
commanded
light
out
of
darkness
,
to
shew
that
God
is
the
Almighty
Creation
proves
a
God
.
God
,
gracious
,
wise
:
we
see
that
all
things
came
from
an
Almighty
power
;
so
the
use
of
every
thing
,
the
connection
and
subordination
of
one
thing
to
another
,
it
sheweth
that
all
things
came
from
a
wise
and
gracious
beginning
:
for
we
see
that
in
the
earth
there
are
many
beautiful
things
;
the
Heavens
,
how
glorious
are
they
?
and
in
the
world
,
how
many
excellent
beauties
?
what
were
these
if
there
were
no
light
?
and
what
The
beauty
of
all
things
discovered
by
the
light
.
were
light
if
there
were
not
an
eye
?
Now
where
there
is
a
reference
of
one
thing
to
another
,
and
a
connection
of
things
,
and
a
use
of
one
thing
to
serve
another
,
it
sheweth
that
he
was
a
God
,
and
a
wise
God
,
that
made
all
;
this
principle
cannot
be
too
much
stood
upon
,
because
the
weight
of
Christianity
lyeth
upon
it
:
the
order
,
and
use
,
and
goodnesse
of
things
,
and
connection
of
things
,
shew
there
is
a
good
and
a
wise
God
;
take
that
for
granted
.
So
you
see
what
manner
of
Worker
God
is
in
the
Creation
,
God
in
the
works
of
creation
independent
.
although
independent
,
that
can
do
all
things
at
a
word
,
with
ease
,
without
influence
,
without
help
;
he
dependeth
not
on
matter
as
we
do
,
that
can
do
nothing
without
matter
,
and
subject
to
work
upon
,
but
he
can
work
his
own
matter
,
can
raise
things
out
of
nothing
.
And
it
is
very
observable
for
to
help
us
in
the
dealings
of
our
lives
to
have
such
a
conceipt
of
God
,
that
we
shold
not
limit
God
in
our
thoughts
,
when
we
are
in
any
extremity
to
tye
him
to
this
thing
or
to
that
thing
;
he
can
make
matter
out
of
nothing
,
why
should
we
limit
the
unlimited
God
?
and
so
hinder
Power
of
God
ground
to
trust
him
.
●u●
own
comfort
;
therefore
we
should
infer
hence
,
that
God
commandeth
light
to
shine
out
of
darkness
:
observe
,
that
when
we
be
in
dark
conditions
,
and
dark
in
sin
,
whatsoever
sin
,
and
dark
conditions
we
are
in
,
as
Isa
.
45.
I
the
Lord
create
light
out
of
darknesse
,
that
is
,
out
of
a
darksome
condition
;
now
light
is
taken
for
a
comfortable
condition
,
Hester
8.
16.
When
we
be
in
any
dark
condition
limit
not
God
,
he
is
an
independent
Worker
,
question
not
how
this
may
be
,
and
that
may
be
,
we
must
not
bring
God
within
the
compasse
of
our
conceipts
and
reasons
,
God
is
not
as
man
,
and
therefore
whatsoever
our
condition
be
,
let
us
never
limit
God
.
Gods
people
should
never
be
better
,
the
times
were
never
worse
,
where
we
be
bad
,
God
is
good
,
times
are
bad
,
God
is
good
;
he
can
alter
all
,
when
there
is
no
hope
of
escaping
,
no
likely
issue
,
God
can
make
it
good
,
in
the
hardships
,
the
exigences
of
the
soul
,
God
takes
occasion
to
shew
the
glory
of
his
power
,
as
Isa
.
4.
God
saith
he
,
created
a
pillar
of
fire
,
to
go
before
the
Israelites
out
of
Egypt
into
Canaan
.
If
we
want
any
comfort
in
any
condition
being
in
Cov●nant
with
such
a
God
,
if
we
be
his
Children
,
he
can
create
light
,
and
can
make
a
pillar
of
fire
to
go
before
his
people
to
bring
them
to
Canaan
;
see
what
the
Apostle
saith
,
2
Cor
.
1.
He
is
the
God
of
all
consolations
,
not
of
this
or
that
consolation
,
but
the
God
of
all
consolations
,
that
if
we
want
he
can
work
good
All
our
wants
supplied
by
God
.
out
of
the
contrary
,
light
out
of
darkness
,
he
can
draw
matter
of
comfort
out
of
discomfort
,
he
can
make
every
condition
serve
to
his
own
ends
,
he
can
make
all
things
work
together
for
the
good
of
his
Children
;
the
greater
the
power
of
this
great
God
is
,
the
greater
is
our
comfort
.
We
serve
a
God
that
can
command
light
to
shine
out
of
darkness
,
and
shall
we
despair
in
any
condition
whatsoever
?
he
can
give
rest
without
sleep
,
and
strength
without
meat
,
he
cannot
be
limited
,
therefore
let
us
not
limit
him
.
So
again
for
the
state
of
the
Church
,
whatsoever
condition
it
is
in
,
consider
the
creation
;
God
commands
light
to
shine
out
of
darkness
.
The
church
being
in
darkness
,
God
can
Comfort
to
the
Church
from
Creation
.
command
the
light
presently
to
shine
out
of
darkness
,
as
in
E●thers
time
:
What
terrible
darkness
was
the
Church
in
,
when
Esth.
6.
3.
Haman
was
commanded
to
destroy
all
the
Jewes
?
and
what
a
terrible
case
was
the
Church
in
in
Egypt
,
and
Babylon
?
in
a
most
darksome
condition●
,
and
yet
God
brought
light
out
of
darknesse
,
as
in
E●thers
time
.
And
so
of
latter
times
,
a
little
before
Luthers
time
,
was
not
the
Church
brought
low
,
so
that
darknesse
over-spread
the
world
?
and
cannot
God
raise
up
the
blessed
light
of
the
Truth
?
And
also
of
latter
times
,
look
but
the
last
year
,
in
what
a
dark
condition
the
Church
was
,
but
God
begins
to
do
for
his
church
again
;
who
would
have
thought
this
the
other
year
,
when
the
Anno
Dom
.
1031.
Enemy
began
to
be
so
insolent
?
But
God
can
fetch
Cyrus
from
the
East
,
and
from
the
North
,
to
help
his
people
.
God
can
fetch
a
man
from
the
North
,
from
this
place
,
and
that
place
,
to
help
his
Church
.
Therefore
in
no
condition
of
the
Church
,
despair
;
for
we
are
in
Covenant
with
God
,
that
can
command
light
out
of
darkness
.
He
that
is
in
darkuess
,
and
hath
no
light
,
Isay
.
5.
vlt
.
Let
him
trust
in
the
name
of
his
God
.
We
must
cast
anchor
at
midnight
,
and
trust
in
the
midest
of
darkness
.
We
see
darkness
is
hideous
,
yet
a
little
spark
of
light
do●h
banish
it
,
and
overcome
it
,
as
a
little
rotten
wood
,
expelleth
it
in
some
measure
,
that
hath
shining
in
it
.
Now
Beloved
,
is
this
darkness
in
the
world
,
this
lower
darkness
,
driven
a
way
by
a
spark
of
light
in
some
proportion
;
and
shall
not
we
think
that
great
light
the
Father
of
lights
,
God
,
when
he
shines
on
the
soul
,
will
quickly
banish
away
all
darkness
?
It
must
needs
be
so
.
This
may
help
us
likewise
for
time
to
come
;
great
things
are
Creation
usefull
to
help
us
to
wait
for
promises
to
be
fulfilled
.
1
Cor
.
15.
promised
for
time
to
come
.
We
must
help
our selves
by
this
former
work
of
creation
.
God
that
commanded
light
to
shine
out
of
darkness
will
restore
the
Jewes
his
ancient
people
again
;
St.
Paul
calleth
it
,
the
resurrection
from
the
dead
;
It
shall
be
a
raising
from
the
dead
,
as
it
were
.
He
that
commanded
light
to
shine
out
of
darkness
,
can
do
it
,
&
will
do
it
.
He
that
did
make
all
things
out
of
nothing
,
can
cause
that
which
is
less
,
a
resurrection
.
And
so
the
fullness
of
the
Gentiles
they
be
now
in
darkness
,
and
in
the
shadow
of
death
;
what
pittifull
darkness
are
the
East
and
West
Indies
in
,
and
many
of
the
Southern
Countries
,
that
serve
the
Devill
not
God
?
Better
times
are
comming
,
the
converting
of
the
Gentiles
will
come
,
and
in
due
time
we
may
expect
that
the
man
of
sin
shall
be
laid
flat
in
the
dust
.
Babylon
shall
fall
,
It
is
fallen
exceedingly
much
,
specially
in
the
hearts
of
the
people
,
which
is
the
way
to
the
last
Revel
.
14.
●
▪
fall
,
but
Antichrist
▪
must
fall
together
,
and
then
the
Church
will
be
glorious
.
He
that
made
all
things
out
of
nothing
,
can
make
great
things
out
of
nothing
;
He
that
made
of
nothing
glorious
things
,
can
make
glorious
things
nothing
.
It
is
the
same
power
to
annihilate
,
that
it
is
to
create
,
God
that
made
all
things
out
of
nothing
,
can
bring
all
things
to
nothing
.
God
will
consume
and
blast
,
and
blow
upon
that
man
of
sin
;
Jehovah
is
mighty
,
and
doth
mightily
;
therefore
the
vast
world
shall
be
consumed
ere
long
.
Comfort
your selves
therfore
with
these
things
from
hence
,
That
God
that
made
all
things
of
nothing
,
can
turn
those
things
that
are
,
into
nothing
again
.
Would
you
know
how
?
Rev.
18.
8.
Strong
is
the
Lord
that
judgeth
his
.
He
answereth
an
objection
.
O
but
she
flourisheth
,
and
hath
many
Princes
,
Emperours
,
Potentates
,
and
strong
Armes
of
flesh
to
support
her
,
But
strong
is
the
Lord
that
hath
spoken
it
,
and
can
do
it
.
If
God
will
consume
her
,
who
can
support
her
?
Thus
we
see
what
use
to
make
of
the
foundation
of
St.
Paul
,
he
fetcheth
it
from
Gods
commanding
light
out
of
darkness
.
It
is
a
very
sweet
use
to
search
the
former
works
of
God
,
to
Former
experiences
comfort
the
soul
in
dark
conditions
.
look
back
and
consider
what
God
hath
done
in
former
times
.
You
may
see
in
Isay
,
and
Psalm
.
97.
The
day
is
thine
,
the
night
is
thine
,
thou
hast
made
distinctions
between
day
and
night
,
thou
canst
deliver
thy
Church
;
it
is
a
singular
grace
to
make
use
of
common
things
,
even
of
the
workes
of
creation
,
for
herein
a
Child
of
God
differs
from
another
.
Another
takes
Gods
common
mercies
,
and
sees
the
workes
of
God
,
and
goeth
on
brutishly
,
A
fool
considers
not
these
things
;
O
but
the
intelligent
Christian
considers
the
great
work
of
Creation
,
of
his
commanding
of
all
things
out
of
nothing
,
and
he
can
make
no
common
use
of
things
.
And
that
is
the
excellency
of
a
Christian
to
support
his
faith
,
he
can
make
use
of
Sacraments
,
and
Word
,
and
Creation
.
Therefore
let
us
know
,
we
be
Gods
Children
by
gaining
glory
to
God
by
our
gracious
Spirits
,
by
shewing
our
skill
by
the
Spirit
,
to
let
nothing
passe
without
observing
,
which
may
support
our
faith
,
and
encourage
our
souls
,
as
the
Apostle
fetcheth
comfort
from
the
work
of
Creation
.
Let
us
make
use
of
this
so
great
a
God
,
who
can
do
great
things
,
and
you
can
do
great
things
with
him
.
If
a
company
would
joyn
in
an
army
of
prayers
,
it
were
worth
all
the
Armies
in
the
world
,
it
would
set
the
great
God
on
work
;
he
that
can
raise
light
out
of
darkness
,
what
cannot
he
do
to
his
poor
Church
if
they
had
a
Spirit
of
Prayer
to
set
him
on
work
?
Let
us
pray
for
the
things
we
have
promises
for
;
with
much
confidence
,
for
the
conversion
of
the
Jews
,
and
confusion
of
the
man
of
Sin
:
We
have
the
word
for
it
,
God
goeth
before
it
,
the
enemies
begin
to
fall
before
the
Church
,
follow
God
whersoever
he
goeth
.
There
is
something
for
faith
to
lay
hold
upon
,
and
encouragement
,
that
he
is
mighty
,
and
whatsoever
he
can
do
,
he
will
do
for
the
good
of
the
Church
;
and
you
see
What
God
can
do
he
will
do
for
the
Church
how
he
can
do
it
,
he
doth
but
command
and
it
is
done
;
God
with
his
beck
commands
all
;
he
can
hisse
for
an
enemy
from
the
farthest
part
of
the
world
,
and
have
them
come
presently
,
his
finger
will
do
great
matters
,
what
will
his
arm
do
then
?
When
our
blessed
Saviour
was
in
the
dayes
of
his
flesh
,
and
said
,
Avord
Satan
,
he
must
be
gone
presently
;
he
commanded
away
the
Devil
at
a
word
,
he
rebuked
Feavers
,
Sicknesses
,
Waves
,
Tempests
,
he
spake
but
the
word
,
and
all
was
quiet
and
still
,
●he
Devil
and
all
at
his
command
;
and
is
not
he
as
strong
in
Heaven
as
on
Earth
?
it
is
but
a
word
out
of
doubt
to
deliver
his
Church
,
and
restore
lightsome
times
again
.
What
aileth
thee
,
O
thou
Jordan
,
that
thou
gatherest
thy self
on
Psal
.
114.
heaps
?
the
Sea
fell
back
at
thy
rebuke
,
O
Lord
.
He
hath
all
things
at
command
,
a
Whale
is
commanded
to
receive
Jonas
,
Jonah
1.
17.
Matth
.
17.
27.
a
Fish
was
at
his
command
to
bring
tribute
,
and
all
things
in
heaven
and
earth
.
O
what
a
God
we
serve
,
who
as
he
can
bring
out
of
darkness
,
so
he
can
do
it
by
his
Word
.
Therefore
labour
from
hence
for
perfect
resignation
of
our
souls
and
bodies
,
and
conditions
,
into
the
hands
of
this
God
that
can
do
all
with
his
Word
,
as
those
three
men
did
in
Dan
.
8.
16.
God
can
deliver
us
if
he
will
,
but
we
will
resign
our selves
into
his
hands
,
what
lo●t
they
by
that
?
and
the
poor
man
in
the
Gospel
,
Lord
,
if
thou
wilt
thou
canst
make
me
clean
,
presently
,
Luke
13.
I
will
,
be
thou
clean
;
If
we
can
in
any
disconsolate
condition
say
,
If
thou
wilt
,
Lord
thou
canst
,
we
shall
i●
Gods
blessed
time
have
an
answer
,
I
will
therefore
thou
shalt
be
in
a
better
condition
;
leave
it
to
him
that
knoweth
better
what
is
for
the
good
of
us
,
than
our selves
do
.
And
therefore
I
beseech
you
make
this
use
of
it
,
give
up
your selves
to
God
,
and
serve
him
exactly
and
perfectly
;
will
you
have
a
rule
and
a
ground
to
serve
God
exactly
at
every
beck
and
command
?
remember
you
have
such
a
God
as
commands
light
out
of
darkness
,
and
shall
not
we
serve
him
?
shall
we
be
slack
in
obedience
to
him
that
can
create
comforts
when
we
want
,
that
can
bring
us
out
of
any
condition
,
or
at
least
,
can
make
any
condition
comfortable
?
he
can
enter
into
Dungeons
,
Prisons
,
and
make
Prisons
,
Paradises
;
he
can
by
his
Spirit
,
do
immediately
what
the
Creature
doth
,
for
what
command
is
in
the
Creature
but
it
is
in
him
?
and
he
can
speak
that
comfort
to
the
Soul
that
the
Creature
can
,
and
therefore
shall
not
we
walk
perfectly
with
him
that
is
an
independent
worker
,
that
can
work
above
means
,
against
means
,
that
can
do
all
he
hath
done
,
God
appears
for
his
people
in
their
greatest
ex
〈…〉
ties
.
and
more
than
he
hath
done
,
can
do
all
that
he
will
do
,
and
will
do
more
than
we
can
conceive
he
can
?
and
shall
not
we
resign
our selves
to
him
,
and
walk
perfectly
with
him
?
shall
we
displease
him
,
to
please
men
?
shall
we
leave
his
Subjects
and
Children
,
for
this
and
that
fear
?
Let
our
condition
be
never
so
uncomfortable
,
he
can
make
it
comfortable
,
and
he
can
make
the
greatest
and
most
glorious
condition
in
the
world
a
hell
;
and
therefore
let
us
make
use
of
these
in
all
the
extremities
of
the
Church
.
2
COR
.
4.
6.
For
God
who
commanded
the
light
to
shine
out
of
darknes
,
hath
shined
in
our
hearts
,
to
give
the
light
of
the
knowledge
of
the
Glory
of
God
in
the
face
of
Jesus
Christ
.
THe
Apostle
labours
in
the
beginning
of
the
Chapter
to
remove
an
imputation
cast
upon
the
Gospel
,
as
if
it
were
not
true
Doctrine
;
but
if
it
be
so
,
it
is
to
them
whom
the
God
of
this
world
hath
blinded
their
eyes
.
Secondly
,
he
labours
to
remove
the
imputation
of
vain-glorie
,
as
if
his
preaching
did
such
great
wonders
,
and
sheweth
,
that
the
efficacy
of
all
is
from
above
,
from
God
,
who
commanded
light
to
shine
out
of
darkness
;
and
for
this
end
,
to
give
the
light
of
the
glory
of
God
in
the
face
of
Jesus
Christ
.
The
words
have
these
two
parts
,
the
chief
and
principall
cause
of
all
heavenly
light
in
us
;
Ministerial
will
not
serve
the
turn
;
God
commanded
light
to
shine
,
&c.
For
the
first
,
God
hath
commanded
light
to
shine
out
of
darkness
;
there
is
no
lesse
work
to
shine
in
that
dark
heart
of
man
,
than
to
create
the
world
,
to
create
light
out
of
darkness
,
so
much
harder
than
that
(
though
not
in
regard
of
an
omnipotent
power
,
for
to
that
nothing
is
hard
,
but
in
regard
of
the
thing
it self
)
because
there
is
much
obscurity
and
rebellion
in
the
heart
,
there
is
no
help
at
all
.
To
adde
a
little
,
that
we
may
be
raised
up
to
admiration
of
the
excellency
of
the
new
creature
;
there
is
nothing
at
all
of
it
in
our
nature
;
there
is
something
in
nature
to
joyn
with
duty
,
there
is
a
seed
of
it
in
us
,
but
for
heavenly
light
,
for
knowledge
of
God
in
Christ
,
there
is
nothing
at
all
of
it
in
nature
;
it
must
not
be
repairing
and
pieceing
,
but
a
whole
Creation
;
and
therefore
there
be
more
good
lessons
in
the
Gospel
than
in
the
Law
,
because
the
Law
hath
something
in
it
,
that
accordeth
with
us
,
for
the
Law
,
and
the
Law
in
our
hearts
agree
,
but
the
Gospel
is
altogether
from
without
,
both
the
truth
it self
,
and
the
special
grace
wrought
by
the
Gospel
,
and
therefore
the
proud
and
vain
hearts
of
men
make
this
and
that
conceipt
of
Christ
and
his
Offices
,
because
nature
will
not
submit
to
it
,
it
having
nothing
of
it
in
it self
;
and
therefore
the
Gospel
must
raise
oppositions
.
It
bringeth
in
self-denyall
being
the
first
Doctrine
so
contrary
to
the
will
,
which
turneth
a
man
out
of
himself
,
therefore
God
that
created
light
out
of
darkness
,
must
shine
in
our
hearts
.
And
yet
let
me
adde
this
,
we
should
not
despair
,
for
it
is
God
that
shineth
:
Come
under
the
means
wherewith
God
is
pleased
to
be
effectual
,
attend
on
the
postes
of
wisdom
,
and
God
will
stir
the
waters
in
his
good
time
,
will
convey
an
Almighty
power
in
the
use
of
the
Ordinances
.
Let
no
man
therefore
despair
,
because
it
is
in
Gods
power
to
shine
in
our
hearts
,
and
it
is
well
for
us
that
it
is
in
the
power
of
God
to
work
grace
,
for
now
it
is
out
of
our
own
.
And
all
immediately
depend
on
God
,
meet
him
,
attend
him
there
,
and
he
will
meet
us
,
depend
on
him
,
and
undoubtedly
he
will
work
grace
first
or
last
;
this
is
Gods
way
,
and
you
shall
find
God
in
it
.
Secondly
,
The
end
of
this
light
that
God
commandeth
to
True-saving
illumination
what
it
is
.
shine
in
our
hearts
,
not
in
our
braines
;
Gods
illumination
goeth
through
the
whole
soul
,
alters
the
will
,
and
affection
,
they
that
are
not
altered
in
the
course
of
their
hearts
,
and
souls
,
as
well
as
their
understandings
,
in
Scripture
they
are
said
to
know
nothing
at
all
.
He
that
knoweth
not
Christ
so
as
to
put
off
the
old
man
,
and
put
on
the
new
,
that
hath
not
divine
light
passing
through
the
understanding
to
the
will
,
and
through
the
whole
man
,
he
knoweth
nothing
in
Religion
but
what
may
stand
with
damnation
.
When
the
light
presseth
on
him
in
his
courses
,
he
is
alwayes
reproving
it
,
and
therefore
they
be
never
quiet
,
it
is
a
vexing
light
,
an
unprofitable
light
,
nay
a
light
whereby
damnation
is
increased
,
if
it
be
not
joyned
with
sanctification
and
illumination
over-spreading
the
whole
soul
.
And
the
end
of
it
is
to
give
the
light
of
the
knowledge
of
God
in
the
face
of
Jesus
Christ
.
Gods
Children
they
have
light
shining
on
them
,
no
man
hath
grace
in
themselves
alone
,
and
specially
it
is
true
of
Ministers
,
who
besides
personal
graces
have
graces
of
office
,
for
others
,
and
therefore
God
shineth
in
their
hearts
,
to
give
the
light
of
the
knowledge
of
God
,
in
the
face
of
Jesus
Christ
.
He
shineth
on
them
,
that
they
may
reflect
their
light
on
others
,
as
the
Moon
Ministers
what
light
they
must
have
.
and
Starres
that
have
their
light
from
the
Sun
that
they
may
reflect
on
the
earth
,
and
inferiour
bodies
.
1.
The
particulars
are
these
,
The
knowledge
of
God
is
the
end
of
all
.
Now
that
God
will
be
glorified
,
especially
in
his
Attributes
of
mercy
and
love
,
wisdom
and
Justice
,
and
holinesse
,
all
these
are
seen
specially
in
the
Gospel
,
but
most
of
all
the
sweet
Attributes
of
grace
and
mercy
:
the
glory
of
God
is
his
aim
,
and
his
glory
shines
in
these
Attributes
,
and
they
shine
in
the
face
of
Christ
.
Now
Christ
must
be
made
known
,
his
face
must
be
shewed
,
and
therefore
there
must
be
a
light
to
make
known
the
face
of
God
in
Jesus
Christ
.
Religion
is
the
way
of
God
,
the
end
especially
in
these
sweet
Attributes
,
and
these
must
have
a
Ministry
;
God
hath
ability
at
call
,
to
give
the
light
of
the
knowledge
of
these
excellencies
in
Christ
.
Of
the
first
we
spake
,
there
is
one
first
cause
of
all
things
,
and
one
last
end
,
that
is
God
;
all
for
his
glory
,
all
things
come
from
God
,
and
all
things
must
terminate
and
end
in
him
.
Now
There
is
a
glory
in
the
Gospel
.
this
glory
is
victorious
,
excellent
,
and
manifested
,
and
so
manifested
as
it
is
apprehended
by
others
.
Now
Gods
glory
is
wisdom
,
mercy
,
holinesse
,
goodnesse
,
they
are
excellent
in
God
,
and
excellently
victorious
over
the
contrary
,
for
he
is
so
good
that
his
goodness
is
above
our
ill
,
and
it
is
with
a
glorious
discovery
,
and
it
is
glorious
that
we
do
apprehend
it
;
for
if
we
be
Christians
,
our
eyes
be
opened
by
the
Spirit
to
apprehend
the
glory
that
shineth
in
the
Gospel
;
therefore
God
sets
down
this
excellency
by
way
of
glory
,
it
is
not
ordinary
grace
,
but
glorious
grace
,
glorious
love
,
and
glorious
wisdome
to
reconcile
mercy
and
Justice
;
It
is
glorious
,
and
eminently
victorious
.
And
all
Christians
have
eyes
to
see
,
that
it
is
no
ordinary
excellency
,
but
glory
in
God
;
when
God
will
have
it
excellently
set
out
by
the
word
,
he
cals
it
glory
;
to
satisfie
a
conscience
awakened
,
which
will
not
be
satisfied
but
by
glorious
mercy
,
and
infinite
mercy
.
When
we
be
in
health
and
strong
Glorious
mercies
suit
the
Soul
.
to
sin
,
(
as
many
(
the
Lord
be
mercifull
to
them
)
use
their
wits
,
and
strength
,
and
policy
to
offend
,
running
in
a
course
of
sin
,
)
they
never
think
of
these
;
but
Satan
is
a
cunning
Rhetorician
,
he
will
amplifie
bitter
things
against
us
at
the
hour
of
death
,
and
time
of
temptation
;
and
unless
we
have
something
that
is
above
all
his
Rhetorick
,
and
high
mercies
,
victorious
mercies
,
glorious
mercies
above
all
our
sins
,
and
above
Satans
malice
,
the
conscience
will
not
be
satisfied
.
And
let
no
man
object
his
sins
at
such
times
,
for
God
is
glorified
when
his
mercy
is
received
,
and
his
goodness
entertained
.
Where
sin
aboundeth
,
grace
aboundeth
much
more
.
Where
Rom.
6.
1.
sin
aboundeth
in
the
conscience
,
that
is
guilty
,
and
groaneth
under
it
,
oh
grace
aboundeth
in
such
a
man
,
grace
is
glorious
Grace
is
glorious
to
the
tru●
penitent
.
grace
to
such
a
man
;
the
more
thy
sin
is
,
the
more
is
the
glory
of
grace
in
pardoning
it
.
B●t
how
is
this
glorious
mercy
and
goodness
of
God
derived
to
us
,
God
being
so
pure
and
holy
,
and
we
so
unholy
?
2.
Therefore
in
the
next
place
,
it
is
the
glory
of
God
in
the
face
of
Jesus
Christ
.
God
will
not
suffer
the
glory
of
one
of
his
attributes
to
devour
and
consume
another
,
but
he
will
have
his
Justice
fully
satisfied
,
And
therefore
this
glorious
mercy
is
to
be
seen
in
the
face
of
Jesus
Christ
,
who
was
made
a
curse
for
us
,
3
Gal.
13.
In
the
face
of
Jesus
Christ
,
it
is
a
borrowed
speech
,
and
all
What
is
meant
by
the
face
of
Christ
▪
one
with
that
which
went
before
,
Christ
who
is
the
Image
of
God
,
in
the
fourth
vers
.
of
this
Chapter
.
He
meaneth
the
person
of
Christ
,
incarnate
,
and
living
,
and
dying
,
and
being
made
a
curse
for
us
:
Christ
made
man
.
Face
,
is
the
person
described
by
that
face
,
for
the
face
is
the
most
known
part
of
a
man
,
it
is
the
glass
of
the
soul
,
wherein
we
may
see
a
mans
inside
,
his
affections
,
love
,
hatred
,
and
whatsoever
is
in
the
inward
man
.
And
so
God
discovers
himself
,
and
whatsoever
is
in
him
,
in
the
face
of
Jesus
Christ
;
we
may
see
his
hatred
of
sin
,
his
love
of
the
elect
,
and
whatsoever
is
in
God
;
whatsoever
we
see
in
Christ
,
it
is
in
God
originally
.
We
will
unfold
the
point
in
three
particulars
.
1.
First
we
will
shew
that
in
the
Gospel
we
see
the
face
of
Christ
,
that
is
,
more
familiarly
than
others
.
It
is
a
speech
appropriated
in
some
manner
to
the
Gospell
.
Secondly
,
we
see
the
face
of
God
in
Christ
.
Thirdly
,
that
this
seeing
of
the
face
of
God
in
Christ
,
is
a
most
comfortable
and
excellent
sight
,
and
knowledge
.
First
of
all
in
the
Gospell
,
we
see
the
face
of
Christ
.
Moses
,
Under
the
Law
they
saw
Christ
.
and
all
before
Christ
,
saw
Christ
,
but
not
the
face
of
Christ
;
They
saw
him
not
so
plainly
,
clearly
,
distinctly
,
and
comfortably
as
we
do
in
times
of
the
Gospell
.
Now
we
see
Christ
incarnate
,
and
Christ
sacrifised
for
us
,
Under
the
Gospel
we
see
the
face
of
Christ
.
Christ
dead
,
risen
,
ascended
,
and
sitting
on
the
right
hand
of
God
;
They
did
not
.
And
therefore
Saint
Ambrose
saith
well
,
Christus
Umbra
in
Lege
,
Imago
in
Evangelio
,
Veritas
in
Caelo
;
In
the
Law
he
was
a
shaddow
,
the
Image
of
God
in
the
Gospell
,
but
in
heaven
he
is
the
Truth
.
And
there
we
shall
see
him
most
lively
of
all
.
Now
there
be
five
or
six
wayes
of
Gods
manifesting
of
himself
.
-
1.
One
is
more
excellent
than
the
other
,
that
is
by
speech
,
which
is
an
excellent
manifestation
.
How
many
waies
God
manifests
himself
.
-
2.
And
then
by
vision
.
-
3.
And
then
by
dreams
,
as
in
old
time
.
-
4.
And
then
by
miracles
,
of
which
he
wrought
many
.
-
5.
And
by
Sacrifices
,
as
the
Passeover
.
-
6.
And
last
of
all
by
Types
.
All
these
wayes
God
manifested
himself
before
Christ
.
But
,
as
Heb
.
1.
Now
God
speaks
to
us
in
his
own
Son
,
that
is
,
more
familiarly
,
even
by
God
in
our
nature
;
and
therefore
the
manifestation
by
Christ
,
is
more
excellent
than
all
former
manifestations
.
Then
his
three
offices
were
shadowed
out
,
by
King
,
Priest
,
and
Prophet
.
All
the
Kings
,
Priests
,
and
Prophet●
,
were
shadowes
of
this
great
Prophet
,
Priest
,
and
King
.
And
all
the
benefits
of
Salvation
were
shadowes
darkly
his
Election
,
by
singling
Abraham
out
of
his
Fathers
house
,
the
Israelites
out
of
Gen.
12.
1.
the
world
;
his
Vocation
,
by
calling
of
Abraham
,
and
his
people
;
his
Justification
by
divers
Sacrifices
,
which
were
Types
of
Gen.
17.
5.
Exod
.
12.
Numb
.
21.
9.
Exod
.
●5
.
17.
Exod
.
12.
37.
Lev
.
14.
8.
Christ
;
by
the
Paschall
Lamb
,
by
the
Brasen
Serpent
,
the
Propitiatory
and
the
Mercy
Seat
—
The
great
work
of
Redemption
shadowed
out
,
by
their
redeeming
out
of
Babylon
and
Egypt
;
the
great
works
of
Sanctification
,
by
their
washing
and
cleansings
,
which
were
the
shadow
of
the
inward
purity
of
the
soul
;
and
Glorification
,
the
consummation
of
all
blessings
,
Iosh
.
1.
Exod
.
26.
33.
by
the
Land
of
Canaan
,
and
the
holy
of
holiest
,
which
was
a
Type
of
heaven
.
So
that
all
the
benefits
we
have
of
Salvation
were
shadowed
out
then
,
but
they
be
clear
in
the
Gospell
,
we
see
the
face
of
Christ
.
In
the
Gospell
we
hear
Christ
speaking
himself
,
God
in
our
nature
discovers
all
these
things
to
us
.
Object
.
But
you
will
say
,
we
cannot
see
the
face
of
Christ
,
for
it
is
gone
,
we
cannot
see
him
now
.
Sol
.
No
;
but
when
we
How
we
see
the
face
of
Christ
preach
the
Gospel
,
receive
the
Sacraments
,
hear
the
word
,
we
see
Christ
;
we
see
Christ
in
the
Gospel
,
the
word
is
the
glass
of
Christ
,
and
so
are
the
Sacraments
,
wherein
you
may
see
the
face
of
Christ
;
Fides
est
spiritualis
oculus
,
faith
is
a
spirituall
eye
,
and
seeth
Christ
.
But
Abraham
saw
,
Christ
and
was
glad
;
true
;
but
now
faith
sees
Christ
more
clearly
than
ever
before
.
Nay
it
is
in
some
sort
better
for
us
to
see
Christ
with
the
eye
of
faith
in
heaven
,
than
to
see
him
on
the
earth
walking
up
and
down
;
many
reprobates
saw
him
on
earth
,
but
now
none
can
see
him
,
but
with
eyes
of
faith
;
none
can
speak
to
Christ
,
but
those
that
have
learned
his
language
.
And
it
is
for
our
advantage
that
we
see
not
Christ
now
,
he
Ascension
of
Christ
how
profitable
,
Christs
spirituall
presence
better
than
his
car●all
▪
doth
more
good
in
heaven
,
than
he
could
do
on
the
earth
,
he
is
now
at
the
right
hand
of
God
,
and
hath
all
power
in
heaven
and
earth
.
The
Sun
if
it
were
lower
,
would
consume
the
world
,
but
it
is
high
,
that
it
may
shine
over
more
than
half
the
world
at
once
:
So
Christ
,
for
the
good
of
the
Church
,
is
gone
to
heaven
;
and
we
have
more
good
from
him
by
the
Spirit
,
than
if
he
were
on
earth
.
Object
.
But
you
will
say
,
we
shall
not
see
his
face
,
till
we
see
him
in
heaven
.
Answ
.
True
;
therefore
〈…〉
diversity
of
the
phrase
in
comparing
it
to
former
〈…〉
in
the
Gospell
,
but
if
we
compare
th●se
〈…〉
times
,
when
he
will
come
glori●●sly
to
judg
〈…〉
we
saw
him
but
in
the
gl●ss
;
then
we
shall
se●
him
〈…〉
.
So
you
see
in
what
sense
we
see
the
face
of
Christ
.
What
they
expect●d
and
looked
for
,
that
we
see
.
Beloved
,
it
is
happiness
for
us
to
live
in
these
times
of
the
Church
,
we
see
Christ
clearly
.
All
the
happiness
of
the
Church
dependeth
on
the
Scripture
,
and
knowledge
of
Christ
,
for
he
is
Gospel-times
the
best
times
.
the
glory
of
the
Church
,
and
the
happiness
of
the
Church
,
and
those
times
that
have
most
of
Christ
,
are
the
most
happy
times
.
Now
considering
we
in
the
latter
age
of
the
world
,
know
Christ
most
,
we
are
most
happy
.
Wherein
was
the
first
Temple
glorious
above
the
second
?
The
second
Temple
had
not
many
things
,
the
other
had
;
I
but
Christ
came
into
the
second
Temple
,
and
that
made
it
glorious
,
Bessed
is
the
eye
that
seeth
the
things
that
you
see
,
and
the
eares
that
hear
what
you
hear
.
Matth
.
13.
16.
So
it
is
our
happiness
that
we
live
in
a
second
spring
of
the
Gospell
,
and
not
when
it
was
covered
not
only
with
Jewish
ceremonies
,
but
with
fond
superstitions
of
their
own
.
But
now
we
see
Christ
face
to
face
,
his
excellency
is
unveiled
,
it
is
our
happiness
if
we
be
better
for
it
,
or
else
it
will
increase
our
damnation
.
2.
But
it
is
not
sufficient
,
unless
we
see
God
in
Christ
,
and
the
glory
of
God
in
the
face
of
Jesus
Christ
.
For
the
soul
will
not
rest
but
in
God
.
God
is
the
last
rest
and
stay
of
the
soul
.
As
1
Pet
.
1.
21.
Christ
was
raised
again
from
the
dead
,
that
your
faith
&
hope
might
be
in
God
.
God
is
the
stay
,
and
rest
,
and
subsistence
of
the
sou
;
it
cannot
rest
but
in
God
.
So
that
we
must
see
the
glory
of
God
in
the
face
of
Jesus
Christ
,
else
the
soul
will
not
be
sufficiently
stayed
.
Therefore
consider
in
what
sense
the
glory
of
God
shineth
in
the
face
of
Jesus
Christ
,
you
must
know
first
,
that
Christ
is
the
perfect
Image
of
his
Father
,
his
Father
shineth
in
him
.
There
be
three
or
four
things
in
the
Scripture
,
that
set
out
this
great
mystery
.
As
1.
Christ
is
called
the
Character
of
the
Father
,
{αβγδ}
1
Heb
.
3.
They
differ
in
this
that
they
be
not
the
same
in
personal
substsience
,
they
be
Father
,
and
Son
,
one
in
effence
,
in
love
to
mankind
all
one
;
onely
in
personall
subsistence
they
differ
,
the
Father
is
not
the
Son
.
2.
Then
,
he
is
the
wisedome
of
the
Father
.
3.
Then
,
he
is
the
word
,
shewing
the
likeness
;
the
word
is
but
the
Image
of
the
Soul
.
There
is
the
inward
word
,
and
the
outward
word
,
the
inward
is
nothing
but
the
expression
of
the
Soul
,
and
when
it
is
outwardly
expressed
it
is
but
the
soul
conveying
it self
outwardly
.
And
therefore
in
the
originall
tongue
,
we
shewed
that
one
word
sheweth
both
reason
,
Speech
the
issue
of
reason
.
and
speech
,
because
speech
should
be
nothing
but
the
issue
of
reason
.
And
therefore
Christ
is
called
{αβγδ}
.
It
is
not
enough
that
the
glory
of
God
appeareth
in
the
second
person
of
the
Trinity
,
that
he
is
the
Character
of
God
,
and
the
Image
of
God
,
and
the
word
,
but
we
must
see
what
he
is
to
us
,
and
how
he
discovers
the
word
to
us
.
So
that
he
is
the
Image
of
God
in
a
double
sense
.
1.
As
an
invisible
Image
of
his
invisible
Father
.
2.
To
us-ward
,
he
sheweth
to
us
what
the
Father
is
;
so
that
he
is
the
Image
of
God
,
in
regard
of
God
,
and
in
regard
of
us
.
We
see
by
his
discovery
,
the
wisedome
of
God
in
him
,
and
so
he
is
the
hidden
word
,
that
is
,
the
expression
of
the
Father
.
But
,
what
is
that
to
us
,
without
expression
to
us
?
So
that
he
is
made
to
us
.
As
a
man
knowes
what
is
hidden
in
a
mans
mind
,
by
his
words
,
so
by
Christ
we
know
the
hidden
meaning
,
Gods
mind
made
known
by
Christ
.
and
good
will
of
the
Father
to
us
,
because
Christ
is
the
word
in
a
double
sense
,
as
an
expression
of
the
Fathers
Image
,
and
his
discovering
to
us
the
words
of
the
Father
.
So
that
the
glory
of
God
,
especially
God
the
Father
,
is
now
to
be
seen
in
the
face
of
Jesus
Christ
,
not
only
,
as
Christ
is
the
second
person
,
God
,
but
as
Mediator
God-man
.
Now
Christ
is
the
Image
of
God
to
us
,
the
wisedome
of
God
to
us
▪
and
the
Character
of
the
Father
to
us
.
To
come
to
it
more
particularly
.
In
the
glory
of
God
to
us
,
shining
in
the
face
of
Jesus
Christ
.
Every
thing
in
the
Father
is
comfortable
to
us
,
shining
in
Christ
;
God
as
discovered
in
scripture
is
not
comfortable
to
us
but
as
discovered
to
us
in
him
.
1.
As
the
sweet
soveraignty
of
God
over
all
in
Christ
;
he
is
made
King
of
Kings
,
Lord
of
Lords
.
So
in
the
face
of
Christ
we
see
God
Lord
over
all
,
for
our
good
committing
all
to
Jesus
Christ
,
All
power
is
given
me
from
my
Father
.
Matth
.
28.
18.
2.
And
all
the
graces
that
are
in
God
;
you
may
term
them
so
,
for
indeed
all
the
sweet
excellencies
in
God
are
seen
in
Christ
,
as
the
wisedome
of
God
,
the
Justice
of
God
;
All
the
sweet
affections
of
God
are
seen
in
Christ
;
what
are
those
that
in
an
high
sense
may
be
attributed
to
God
?
That
is
,
his
Love
and
Mercy
,
God
is
love
,
but
he
is
so
in
Christ
,
he
is
the
Father
God
in
Christ
fountain
of
all
comfort
.
of
mercy
,
but
it
is
for
Christs
sake
that
he
is
so
.
His
sweet
love
to
Man-kind
,
see
it
in
Christ
.
3.
And
then
the
relation
he
stands
in
.
Take
one
,
his
beeing
our
Father
.
How
is
God
our
Father
,
in
a
comfortable
sense
?
He
is
a
Father
to
Christ
,
and
what
Christ
is
by
nature
,
we
are
by
adoption
.
I
go
to
my
Father
and
your
Father
,
therefore
to
John
.
20.
16.
your
Father
,
because
my
Father
,
to
your
God
and
my
God
,
therefore
to
your
God
,
because
my
God
.
4.
Now
to
go
on
farther
,
take
Christ
in
all
his
states
&
offices
,
take
him
in
his
whole
dispensation
of
Salvation
,
and
you
shall
see
something
of
the
glory
of
the
Father
in
all
.
The
Father
by
his
Spirit
sanctified
him
in
the
womb
,
gave
his
only
begotten
Son
to
death
for
us
,
made
him
a
curse
for
us
.
To
us
a
Son
is
given
.
The
Father
raised
him
up
again
.
See
the
Father
Isa
.
9.
6.
All
the
authority
of
Christ
in
his
offices
is
from
the
Father
.
in
his
humiliation
and
exaltation
,
see
him
in
all
the
sweet
offices
he
hath
taken
upon
him
to
accomplish
our
Salvation
.
The
Father
hath
anointed
him
by
the
Spirit
to
be
King
,
and
Priest
,
and
Prophet
,
him
hath
the
Father
sealed
,
setting
his
stamp
on
him
,
to
be
our
Saviour
.
The
Father
hath
sent
him
,
he
hath
his
warrant
and
commission
from
the
Father
,
The
Father
hath
Isa
.
6.
1.
set
him
forth
to
be
a
propitiation
.
So
that
all
the
Authority
he
hath
in
all
his
offices
it
is
from
the
Father
.
5.
But
more
specially
,
we
see
the
love
of
the
Father
in
Christ
crucified
,
and
made
a
curse
for
us
.
For
there
as
it
were
,
the
Father
powred
out
his
bowels
.
For
how
could
the
mercy
,
and
goodnesse
of
God
appear
,
more
than
to
give
his
own
Son
,
equall
with
him
?
as
it
is
at
large
set
down
,
Phil
.
2.
That
God
should
give
his
Son
,
the
greatest
gift
Christ
the
greatest
gift
.
that
ever
could
be
thought
of
,
that
could
make
ten
thousand
worlds
of
nothing
,
that
he
should
give
him
to
us
,
and
take
our
nature
into
unity
with
his
divine
nature
,
that
he
might
suffer
in
it
;
how
could
the
glory
of
mercy
shine
more
,
than
to
give
him
to
be
a
curse
for
us
,
to
satisfie
his
justice
in
that
manner
?
it
is
a
mystery
that
requireth
a
large
time
,
for
herein
shineth
the
glorious
mercy
of
God
,
but
especially
Christs
love
in
giving
of
himself
,
and
the
Fathers
in
giving
him
.
So
you
see
how
the
glory
of
God
shineth
in
Jesus
Christ
,
Quest
.
But
how
doth
Christ
discover
the
Father
to
us
?
Answ
.
1.
He
discovers
his
Father
to
us
,
in
opening
his
Fathers
How
Christ
discovers
the
Father
.
meaning
,
as
a
Prophet
teaching
us
,
comming
to
be
a
Minister
of
the
Circumcision
to
teach
in
our
nature
,
and
to
teach
by
his
Spirit
in
his
Apostles
and
Ministers
,
to
the
end
of
the
world
.
Therefore
John
1.
18.
It
is
said
,
that
the
only
begotten
Son
of
God
,
that
lieth
in
the
bosome
of
the
Father
,
hath
revealed
him
to
us
.
Christ
is
the
{αβγδ}
,
the
great
Expositor
of
the
Father
,
the
{αβγδ}
,
for
he
lyeth
in
the
bosome
of
his
Father
,
which
implyeth
an
intimate
knowledge
,
because
he
lyeth
in
the
bosome
,
he
knows
the
secrets
of
Gods
love
to
every
particular
beleeving
Soul
.
It
implyeth
likewise
an
high
valuation
of
Christ
,
to
shew
,
that
the
Father
loveth
him
,
and
honours
him
.
Now
lying
in
the
Fathers
bosome
,
that
is
,
the
Father
being
so
intimate
and
familiar
with
his
Son
,
there
is
knowledge
of
union
(
different
from
our
knowledge
of
faith
)
which
the
humane
nature
hath
from
the
divine
,
by
virtue
of
union
,
and
he
is
fit
to
discover
it
,
because
he
is
in
the
bosome
of
the
Father
,
highly
valued
and
prized
by
the
Father
.
2.
Again
,
Christ
is
discovered
not
only
as
lying
in
his
bosome
,
as
an
Expositor
,
&
Prophet
;
but
Christ
discovers
what
his
Father
is
by
his
whole
life
and
coversation
:
for
see
Christ
,
and
see
the
Father
;
see
his
meeknesse
and
humility
in
stooping
low
,
his
love
,
his
fruitfulnesse
,
his
goodnesse
,
as
a
man
;
for
so
he
resembleth
God
,
as
his
humane
nature
could
do
,
every
way
shewing
forth
the
grace
of
God
in
his
whole
course
,
disposition
and
conversation
,
he
carrieth
himself
as
the
Son
of
God
.
What
the
Son
did
and
suffered
was
done
by
the
Fathers
authority
.
3.
But
the
main
way
whereby
Christ
layeth
open
God
the
Father
to
us
,
was
in
the
Son
;
the
Father
was
discovered
in
all
that
Christ
did
and
suffered
;
For
it
was
all
done
by
the
Fathers
authority
;
Christ
did
not
only
speak
by
words
shewing
what
the
Father
was
,
(
as
the
Son
,
when
he
resembleth
the
disposition
of
the
Father
,
We
say
,
you
m●y
in
him
see
his
Father
)
but
you
may
see
the
Fathers
authority
in
●very
thing
.
So
God
loved
the
world
,
that
he
gave
his
only
begotten
Son
,
it
pleased
the
Father
to
reconcile
the
world
to
himself
.
So
you
see
how
the
face
of
God
is
discovered
in
Christ
,
and
how
Christ
discovers
himself
.
Joh
.
1.
it
is
an
excellent
place
.
No
man
hath
seen
the
Father
at
any
time
,
but
the
only
begotten
Son
he
hath
revealed
him
,
and
John
14.
Believe
that
I
am
in
the
Father
,
and
the
Father
in
me
.
They
both
agree
about
the
salvation
of
Man-kind
;
you
not
only
see
the
love
of
the
Son
,
in
our
salvation
;
but
the
love
of
the
Father
in
the
Son
.
In
Eph.
1.
Gal.
1.
These
great
mysteries
are
at
large
unfolded
.
4.
But
one
other
way
,
and
the
most
sweet
of
all
,
whereby
Christ
revealeth
his
Father
to
us
,
is
by
his
Spirit
,
together
with
the
meanes
of
Salvation
:
for
as
it
is
excellently
set
down
in
Matth
.
11.
latter
end
,
No
man
knoweth
the
Father
but
the
Son
,
and
him
to
whom
the
Son
revealeth
him
,
that
is
by
the
Spirit
.
None
knoweth
the
Father
to
be
his
Father
,
but
by
the
Son
,
who
hath
begot
him
by
the
Spirit
;
none
knoweth
the
Son
,
but
they
that
be
begotten
by
the
Spirit
;
we
must
have
the
Spirit
both
from
the
Father
and
the
Son
,
before
we
can
have
the
Father
and
the
Son
,
and
therefore
it
is
called
communion
of
the
Spirit
,
because
the
Spirit
of
the
Father
and
Son
discovers
the
Father
to
be
our
Spirit
discovers
Christ
.
Father
,
and
the
Son
to
be
our
Saviour
.
So
that
adde
this
to
all
other
discoveries
,
and
you
have
a
full
discovery
of
Christ
,
as
the
Father
is
laid
open
by
Christ
to
every
particular
Christian
.
You
see
then
,
that
God
the
Father
hath
shin●d
in
the
face
of
Jesus
Christ
;
God
the
Father
liveth
in
light
that
no
Soul
can
approach
to
,
but
only
the
Son
,
he
is
come
out
of
his
hidden
light
,
nay
the
Father
hath
discovered
the
bowels
of
good
will
to
Man-kind
,
and
in
his
Son
he
discovers
by
his
Spirit
his
particular
good
will
to
every
particular
Christian
.
So
that
we
may
with
boldnesse
go
to
the
Father
in
the
name
of
Christ
.
Boldnesse
of
accesse
what
begets
it
Three
things
beget
boldness
.
First
,
when
the
matter
of
disagreement
is
taken
away
.
Secondly
,
likeness
of
disposition
.
Thirdly
,
acquaintance
,
and
familiarity
.
1.
Now
Christ
by
his
death
and
suffering
hath
taken
away
the
disagreement
,
that
is
,
our
sins
,
he
hath
borne
our
sins
,
and
borne
them
away
as
the
scape-Goat
did
.
When
we
believe
Levit
:
16.
●
.
in
him
,
he
takes
our
sins
,
and
carrieth
them
away
,
Christus
tibi
crucifixus
est
,
cum
credis
in
Christum
crucifixum
,
Christ
is
then
crucified
to
thee
,
when
thou
believest
in
Christ
crucified
.
So
that
the
sluce
of
mercy
being
open
,
it
runneth
amain
on
us
.
2.
There
must
be
a
likeness
;
because
by
Christ
we
have
the
Spirit
to
renew
us
,
to
make
us
savor
the
things
of
God
,
to
love
the
things
God
loveth
,
to
hate
the
things
God
hates
.
Now
●
sanctified
soul
delights
in
communion
with
God
,
a
carnall
man
hates
it
;
the
more
holy
any
thing
is
,
the
more
he
distaste●
it
.
3.
Again
,
from
likeness
of
disposition
comes
familiarity
,
and
acquaintance
with
God
,
cherished
by
love
,
devotion
and
pieety
;
and
all
this
we
have
in
Christ
,
and
therefore
we
go
boldly
having
Gods
Justice
fully
satisfied
,
and
finding
the
Spirit
renewing
our
natures
,
and
clame
acquaintance
with
God
,
and
God
is
our
Father
in
Christ
.
pour
out
our
soules
to
him
,
as
to
a
Father
in
Christ
Jesus
.
O
the
wonderfullness
of
this
privilege
,
that
now
in
Christ
we
can
call
God
Father
,
his
Father
&
our
Father
,
that
we
can
pour
out
our
complaints
before
him
,
as
to
a
gracious
Father
,
in
all
our
necessities
.
The
world
is
not
worthy
of
this
privilege
that
we
injoy
,
who
in
all
distresses
and
wants
can
go
boldly
to
God
the
Father
of
our
Lord
Jesus
Christ
,
and
call
him
our
Father
.
We
should
value
these
privileges
more
than
we
do
,
and
improve
them
more
than
we
do
.
Are
we
in
God
,
or
in
Christ
?
Interest
in
God
what
it
●eaches
.
Then
glory
in
God
▪
Romans
5.
23.
whence
the
Apostle
Paul
makes
a
three-fold
glorying
.
1.
A
glorying
in
affliction
under
the
Cross
.
2.
He
glorieth
in
the
hope
of
glory
,
and
not
only
so
,
but
3.
We
glory
in
God
;
how
is
that
?
that
God
the
Father
is
ours
;
If
Christ
be
in
me
,
I
have
God
with
Christ
.
God
is
with
Christ
reconciling
the
world
to
himself
.
All
things
are
yours
,
you
are
Christs
,
and
Christ
is
Gods
.
If
we
are
Christs
we
have
God
,
and
all
,
and
can
we
have
more
?
shew
us
th●
Father
saith
Phillip
,
and
it
sufficeth
us
,
John
14.
that
is
,
shew
the
Father
to
be
our
Father
,
bring
us
into
acquaintance
with
him
,
and
what
need
we
more
?
Let
it
be
discovered
to
our
Soules
that
God
is
our
Father
and
that
will
suffice
,
or
nothing
.
2.
Labour
therefore
to
joy
in
this
prerogative
,
and
when
Believing
Prayer
comes
in
Christs
name
to
God
.
we
think
of
God
,
let
us
not
think
of
Deus
absolutus
,
of
an
absolute
God
distinguished
from
C
〈…〉
If
ever
we
go
to
God
in
prayer
,
look
up
to
him
in
the
face
of
Christ
;
we
must
ascend
to
him
as
he
descended
to
us
.
How
is
that
?
Doth
not
he
descend
and
convey
all
his
favours
in
God
incarnate
,
nay
,
God
in
our
flesh
?
he
came
down
in
our
nature
,
and
Christ
and
we
must
go
back
again
to
him
in
our
nature
in
Christ
,
and
therefore
it
is
not
only
fruitless
but
dangerous
presumption
to
go
directly
to
God
without
a
Mediator
.
In
the
Law
nothing
must
be
done
without
a
Priest
,
who
must
offer
all
our
sacrifices
,
and
so
all
that
are
between
God
and
us
must
be
by
mediation
of
our
High-Priest
Jesus
Christ
.
And
then
present
our selves
to
God
in
his
name
▪
Lord
I
offer
thy
own
Son
unto
thee
,
a
Son
of
thine
own
sending
,
sealed
,
appointed
,
elected
,
and
predestinated
to
be
my
Saviour
.
Thou
canst
not
r●fuse
the
righteousness
of
thy
own
Son
,
thou
gavest
him
to
be
my
Saviour
;
Therefore
taking
Christ
along
with
us
,
we
may
break
through
the
very
Justice
of
God
,
for
Lord
I
bring
one
with
me
that
hath
satisfied
thy
Justice
;
therefore
I
go
through
thy
Justice
to
thy
mercy-seat
in
Christ
,
in
whom
thy
mercy
is
glorified
;
I
go
not
with
my
own
righteousnesse
,
but
cloathed
with
Christ
.
3.
And
will
not
this
answer
Satans
temptations
,
send
thy
soul
to
God
in
Christ
the
glory
of
God
,
and
he
will
shine
in
Christ
.
Christ
is
ordained
to
be
my
Saviour
,
and
I
cast
my self
into
his
armes
,
and
put
my self
in
the
Bowels
of
Christ
.
So
in
all
temptation
I
beseech
you
make
use
of
this
grand
comfort
,
that
the
glory
of
God
may
shine
in
the
face
of
Christ
.
There
be
three
of
the
sweetest
sights
that
ever
were
thought
of
for
poor
Christians
.
That
is
,
God
the
Fathers
sight
of
us
in
his
Son
Christ
,
as
members
of
him
whom
he
loveth
;
absolutely
we
are
mis●rable
.
Again
,
we
see
God
in
the
face
of
Christ
,
and
Christ
sees
us
in
his
Fathers
good
pleasure
,
as
given
to
him
in
charge
of
the
Father
,
Thine
they
were
,
thou
gavest
them
me
,
Joh
.
17.
Christ
seeth
us
in
Gods
eternal
purpose
to
save
,
for
Christ
saveth
none
but
them
whom
God
gave
;
all
that
thou
gavest
come
to
me
,
and
thou
castest
them
not
away
.
Gods
choice
and
Christs
salvation
run
parallel
;
so
Gods
choice
saveth
none
but
such
as
Christ
is
anointed
to
save
,
and
God
seeth
us
to
be
saved
;
as
he
gave
us
to
Christ
,
and
as
Christ
dyed
for
us
,
so
we
by
spirituall
faith
see
our selves
in
Christ
as
our
Father
;
these
do
so
arm
the
soul
against
all
discouragements
,
that
nothing
can
separate
it
,
for
Gods
love
to
me
is
bounded
in
his
love
to
Christ
.
God
looks
on
me
,
but
h●
looks
on
Christ
first
;
now
Gods
love
is
eternally
founded
on
Christ
,
therefore
eternally
founded
on
me
to
be
one
with
Christ
.
It
is
●xcellently
set
down
,
Rom.
8.
38.
What
shall
separate
me
from
the
love
of
Christ
?
for
it
is
a
love
of
God
founded
on
Christ
.
God
loveth
Christ
,
and
so
likewise
he
will
love
me
,
as
Christ
is
his
Son
in
whom
he
is
well
pleased
,
so
he
loveth
whole
Christ
mysticall
,
for
he
gave
his
Son
for
the
body
of
Christ
the
Church
,
and
therefore
whensoever
we
hear
of
the
love
of
Christ
,
go
to
the
love
of
the
Father
;
hath
Christ
loved
me
?
then
see
the
Fathers
love
in
that
love
;
you
may
enlarge
these
things
in
your
own
meditations
,
they
being
wonderful
useful
.
The
glory
of
God
that
shineth
in
the
face
of
Jesus
Christ
;
therefore
I
beseech
you
let
us
now
value
and
esteem
the
great
mysterie
Christ
crucified
a
great
mystery
.
of
the
Incarnation
,
and
Christ
crucified
,
because
Christ
is
the
common
center
of
heaven
and
earth
,
in
whom
we
all
concenter
,
Father
,
Son
,
and
Holy
Ghost
,
meet
in
,
Christ
the
Mediator
;
the
first
Person
sees
us
in
Christ
,
the
second
Person
took
our
nature
into
union
with
himself
,
and
the
Holy
Ghost
sanctifieth
it
,
so
all
met
together
in
Christ
;
he
is
the
abridgement
of
all
the
elect
in
one
,
so
that
all
the
three
Persons
as
they
appeared
at
his
Baptism
,
met
together
in
him
.
Let
us
mainly
labour
to
get
into
Christ
,
and
then
grow
up
in
Christ
,
in
the
knowledge
of
God
the
Father
,
and
love
of
the
Father
,
to
grow
more
and
more
acquainted
with
the
secret
Will
of
the
Father
to
our
Salvation
,
and
therefore
esteem
much
of
all
the
blessed
means
sanctified
to
strengthen
our
faith
in
the
Word
and
Sacraments
.
In
the
Sarcament
see
the
Father
,
when
the
Minister
giveth
the
Bread
and
Wine
,
think
that
God
the
Father
giveth
his
Son
to
every
one
of
us
in
particular
,
and
all
to
strengthen
our
faith
;
see
God
the
Father
,
together
with
God
the
Son
;
the
Father
was
the
Person
first
offended
,
and
therefore
God
the
Father
is
reconciled
by
Christ
,
and
it
is
more
comfort
that
God
the
Father
,
the
Person
offended
,
hath
the
chief
hand
in
the
plot
of
Salvation
,
he
gave
Christs
body
to
be
broken
,
and
his
blood
to
be
shed
for
our
sins
.
I
beseech
you
therefore
to
labour
to
be
acquainted
every
day
more
and
more
with
these
mysteries
,
and
do
not
take
these
as
Gospel
no
principle
of
Libertinism
.
any
ancouragement
to
a
sinful
course
,
because
the
Glory
of
mercy
shineth
in
Jesus
Christ
,
and
therefore
turn
grace
into
wantonness
;
mark
this
one
thing
,
amongst
other
Attributes
that
shine
in
God
,
there
is
specially
his
holiness
,
and
displeasure
against
sin
,
for
God
shewed
his
displeasure
against
sin
,
in
turning
his
Angels
out
of
Heaven
;
Heaven
it self
could
not
brook
sin
;
it
turned
Adam
out
of
Paradise
,
and
is
the
chiefest
procurer
of
Gods
wrath
;
but
all
these
are
nothing
to
that
hatred
of
sin
that
appeared
in
Christ
.
The
purity
of
God
appeared
in
him
above
all
things
in
the
world
,
and
it
will
at
the
day
of
Judgment
appear
more
in
sending
the
greatest
part
of
the
world
to
eternal
destruction
and
torment
,
but
it
is
not
so
much
as
in
making
his
Son
a
curse
,
therein
we
see
the
holinesse
of
God
,
that
rather
then
mans
sins
should
not
be
satisfied
for
,
he
would
set
a
part
his
own
Son
to
satisfie
it
;
how
much
then
is
the
holinesse
of
Christ
that
offered
himself
for
it
?
how
much
is
the
holinesse
of
God
that
gave
his
Son
to
take
it
away
?
Can
any
man
now
beleeve
in
God
as
his
Father
first
,
and
in
Christ
as
his
Saviour
,
and
live
in
sin
?
We
must
look
on
sin
,
as
the
Father
when
he
gave
the
Son
,
●ow
to
look
●●
sin
.
and
on
sin
,
as
the
Son
did
,
when
he
gave
himself
;
therefore
if
we
do
not
look
on
sin
as
most
opposite
to
holiness
,
and
have
not
an
Antipathy
rooted
in
our
hearts
,
how
can
we
bear
Gods
image
,
and
the
image
of
Christ
resembling
him
in
all
things
?
how
can
we
think
our selves
his
Members
,
when
we
want
his
Spirit
?
how
can
we
say
we
be
his
,
when
he
walkes
in
light
,
and
we
in
darkness
.
If
that
holiness
be
not
rooted
to
look
on
sin
in
some
measure
,
as
God
the
Father
and
Son
,
we
can
as
yet
have
no
comfort
;
and
therefore
there
is
no
reason
to
turn
the
grace
of
God
into
wantonnesse
.
And
then
remember
this
one
Caveat
more
,
whatsoever
I
spoke
of
the
love
of
God
the
Father
,
and
Christ
the
Son
,
is
nothing
unto
us
,
unless
every
of
us
labour
in
particular
to
have
the
Spirit
of
the
Father
and
the
Son
discovering
to
us
in
particular
this
,
that
the
Father
is
our
Father
,
and
the
Son
our
Saviour
,
for
that
is
the
issue
of
our
Ministry
,
we
must
not
rest
in
the
Ministerial
discovery
of
things
,
but
if
we
belong
to
God
▪
there
is
a
work
of
the
Spirit
,
and
the
chief
work
of
it
,
is
to
particularize
,
and
to
bring
truths
home
to
every
mans
soul
,
and
therefore
Christ
is
nothing
to
us
,
unless
the
mind
of
God
to
us
in
particular
be
discovered
.
The
Spirit
knoweth
the
secrets
of
God
,
and
revealeth
to
every
particular
man
their
particular
interest
in
God
the
Father
and
God
the
Son
,
and
this
should
be
our
desire
and
prayer
every
day
,
together
with
all
knowledge
,
that
God
would
give
his
Spirit
to
discover
to
us
his
peculiar
love
in
Jesus
Christ
,
and
that
Christ
would
by
his
Spirit
discover
our
interest
in
him
.
Ministerial
light
will
not
serve
for
comfort
,
unless
our
spirits
be
sealed
to
be
the
Sons
of
God
;
therefore
are
the
Sacraments
to
seal
in
particular
an
interest
in
Jesus
Christ
,
therefore
we
should
set
our
faith
on
work
.
God
in
particular
dyed
for
me
,
as
if
for
none
but
me
,
and
God
the
Father
giveth
me
comfort
in
Christ
;
as
I
taste
the
outward
element
with
outward
sense
,
so
with
my
inward
taste
of
Faith
,
I
taste
of
Christ
.
These
be
the
things
will
stand
in
stead
against
temptation
,
he
is
the
Saviour
of
the
Elect
;
but
what
though
?
the
Spirit
of
the
Father
and
the
Son
must
discover
the
love
of
the
Father
to
us
in
his
Son
.
These
words
contain
the
chief
cause
of
all
spiritual
light
,
which
is
God
,
who
by
the
same
▪
power
by
which
he
commanded
the
light
to
shine
out
of
darkness
,
hath
shined
in
our
hearts
,
or
rather
by
a
greater
,
because
here
is
more
opposition
,
and
no
help
at
all
from
nature
to
spiritual
things
,
not
so
much
as
a
seed
of
it
.
Hath
shined
into
our
hearts
.
The
end
of
spiritual
knowledge
in
the
Ministery
,
is
especially
to
give
the
glory
of
the
knowledge
of
God
in
the
face
of
Jesus
Christ
.
I
propound
these
things
.
First
,
that
God
is
glorious
in
his
mercy
,
wisdom
,
and
other
Attributes
,
his
reconciling
Justice
and
Mercy
together
.
Secondly
,
that
this
glory
of
mercy
is
in
Christ
,
and
satisfaction
of
his
Justice
by
him
.
Thirdly
,
that
the
glory
of
God
,
and
all
his
sweet
Attributes
in
the
face
of
Christ
must
be
made
known
to
others
;
and
that
this
knowledge
may
be
there
must
be
a
calling
,
so
God
hath
shined
in
our
hearts
to
give
the
light
.
The
Ministery
is
to
give
the
light
of
the
knowledge
of
God
,
knowledge
leadeth
us
to
Christ
,
Christ
to
God
,
in
whom
our
faith
is
terminated
,
as
in
its
last
object
.
Divers
of
these
things
we
have
unfolded
,
As
the
first
,
that
Gods
mercy
is
a
glorious
mercy
,
therefore
called
the
glory
of
God
in
the
face
of
Christ
.
That
his
mercy
specially
in
Christ
,
is
his
triumphing
attribute
.
The
power
of
God
shineth
in
creation
,
the
justice
of
God
in
damnation
;
but
mercy
triumphs
in
salvation
by
Christ
;
and
it
is
not
every
mercy
,
but
glorious
mercy
,
mercy
sets
all
others
on
work
,
and
therefore
I
mean
that
excellent
mercy
that
stirred
up
wisdome
,
to
devise
away
how
justice
might
be
satisfied
,
and
so
reconciled
,
that
a
way
may
be
made
for
mercy
.
So
that
there
is
a
wonderfull
mystery
in
these
things
,
which
the
very
Angels
desire
to
behold
.
This
glory
shineth
in
the
face
of
Jesus
Christ
.
None
knoweth
the
Father
but
the
Son
,
none
the
Son
but
the
Father
,
and
they
to
whom
the
Father
and
the
Son
,
will
reveal
themselves
by
the
Spirit
,
If
the
Father
revealeth
his
Son
by
his
Spirit
,
the
son
revealeth
the
Father
by
the
Spirit
,
then
they
are
known
,
but
else
.
The
glory
of
God
shineth
in
the
face
of
Jesus
Christ
,
being
incarnate
,
made
God
man
.
I
will
proceed
to
bring
this
truth
home
,
to
make
it
more
clear
and
comfortable
.
You
see
then
the
glory
of
God
shine
in
Christ
,
and
then
it
shines
to
us
.
So
that
Christ
is
between
God
and
us
;
the
face
of
Christ
between
God
,
and
our
face
.
What
is
the
reason
of
this
order
,
because
God
and
we
be
in
such
opposition
,
that
Christ
must
be
between
.
God
cannot
Christ
a
Mediator
.
love
our
nature
,
but
as
it
is
pure
,
and
clean
,
and
undefiled
and
it
is
onely
so
in
Christ
,
and
therefore
he
loveth
our
nature
onely
in
Christ
,
as
being
knit
to
Christ
,
and
so
purged
by
the
Spirit
of
Christ
.
For
there
cannot
be
more
opposite
tearms
than
between
God
,
who
is
a
consuming
fire
,
and
sinners
,
and
therefore
Christ
commeth
between
;
that
is
the
middle
person
of
the
Trinity
,
must
be
the
middle
person
for
reconciliation
,
he
that
is
the
Son
is
fit
to
make
us
Sons
,
he
that
is
the
Image
of
God
,
is
fit
to
restore
us
to
Gods
▪
Image
,
he
that
is
beloved
,
is
fit
to
bring
us
in
love
with
the
Father
,
to
give
entrance
,
and
access
to
him
.
And
therefore
God
shineth
first
on
the
face
of
Christ
before
it
come
to
us
,
it
commeth
to
us
at
the
second
hand
by
reflection
.
Then
Christ
is
primum
amabile
,
the
first
subject
,
and
seat
of
Christ
the
fountain
of
all
love
,
of
all
the
benefits
and
privileges
of
salvation
.
divine
love
,
for
he
is
the
first
begotten
,
and
whatsoever
God
loveth
,
he
loveth
in
relation
to
his
Son
,
if
he
loveth
us
it
is
in
relation
to
him
.
If
he
loveth
any
before
they
be
in
Christ
,
it
is
to
give
them
to
Christ
.
So
that
all
the
love
of
God
must
be
seated
in
the
first
subject
and
receptacle
of
his
love
,
which
is
Christ
;
first
God
shines
on
Christ
,
and
then
on
all
them
that
be
one
with
Christ
;
Therefore
Christ
is
called
{αβγδ}
the
beloved
,
and
the
Son
of
Gods
love
,
in
whom
are
all
the
treasures
of
wisdome
;
and
therefore
is
truly
lovely
.
Whatsoever
good
we
have
,
it
is
in
Christ
:
For
the
first
degree
Christ
and
his
benefits
are
the
first
fruits
of
Gods
free
grace
.
of
salvation
,
the
first
linck
of
the
Chain
,
from
election
to
glorification
,
all
is
in
Christ
,
seated
in
free-grace
,
of
which
Christ
is
the
first
fruit
.
For
so
God
loved
the
world
,
that
he
gave
his
Son
.
Christ
himself
,
and
all
benefits
by
him
are
first
fruits
of
the
free-grace
of
God
,
which
was
Amor
Benevolentiae
,
a
love
of
good
will
;
but
then
there
was
Amor
Amicitioe
,
a
love
of
amity
,
which
is
only
in
Christ
;
and
the
execution
of
all
favours
is
in
Christ
;
he
calleth
,
justifieth
,
sanctifieth
,
and
glorifieth
in
Christ
,
because
by
our
consistence
in
Christ
,
we
have
all
benefits
,
even
from
election
to
glorification
.
The
Apostle
runneth
in
this
stream
,
1
Ephes
.
4.
Blessed
be
God
,
who
hath
blessed
you
with
all
spirituall
blessings
in
Christ
Jesus
:
we
are
beloved
in
him
,
as
the
first
love
.
So
that
in
all
things
,
Christ
is
the
first
.
He
was
the
first
Son
of
God
,
we
Sons
in
him
;
what
he
is
by
nature
,
we
are
by
grace
,
and
adoption
.
He
is
first
beloved
,
we
beloved
for
him
,
as
having
communion
and
fellowship
with
him
;
He
hath
justified
us
from
our
sins
,
&
therefore
we
are
justified
in
him
.
He
is
our
surety
,
If
he
be
not
acq●itted
,
we
shal
never
be
acquitted
.
He
is
risen
,
therefore
we
rise
;
he
is
the
first
fruits
of
those
that
sleep
.
He
is
the
first-born
of
many
brethren
;
the
first
begotten
among
the
dead
.
He
ascended
,
therefore
we
ascend
.
He
sits
in
heavenly
places
,
therefore
we
sit
in
heavenly
places
▪
for
God
hath
elected
us
to
be
conformed
to
him
;
he
is
the
first
fruits
of
Gods
predestination
,
as
Austine
observeth
.
God
first
made
choyce
of
him
as
the
head
of
all
,
and
of
us
in
him
;
we
a●e
elected
to
be
conformed
to
him
in
grace
,
and
comfort
in
the
love
of
God
here
,
and
in
glory
and
perfect
happiness
hereafter
;
he
is
our
eldest
brother
,
now
it
is
fit
therefore
that
he
should
have
preheminence
in
all
things
.
Christ
in
all
things
hath
prehemency
,
in
love
,
and
grace
,
in
every
passage
of
glory
,
resurrection
,
ascension
,
sitting
at
the
right
hand
of
God
,
and
in
all
things
hath
preheminency
.
This
is
a
very
comfortable
and
usefull
point
in
the
great
mystery
of
Christ
,
and
glorification
,
to
know
the
foundation
of
Gods
love
to
us
;
it
is
seated
on
Christ
first
,
and
then
it
commeth
to
us
;
nay
,
and
through
Christ
,
in
Christ
,
as
an
head
through
Christ
as
Mediator
.
Therefore
let
us
make
this
use
of
it
.
Never
think
of
God
without
Christ
.
And
again
never
think
of
any
spirituall
favour
,
but
think
of
it
in
Christ
first
.
If
we
think
of
any
promise
,
think
of
it
as
given
to
Christ
first
.
For
all
promises
are
made
over
to
him
,
and
he
maketh
them
over
to
us
,
All
promises
All
the
promises
are
to
●s
in
Christ
.
are
in
him
yea
,
and
Amen
.
Promises
come
from
love
.
Love
is
first
in
him
,
and
therefore
must
come
first
from
him
;
and
therefore
desire
God
to
make
them
good
for
his
sake
,
If
we
think
of
the
love
of
God
,
think
of
it
in
our
flesh
,
in
Christ
first
,
as
our
head
.
If
we
think
of
freedome
from
sin
,
think
of
Christ
our
surety
,
who
is
first
freed
from
it
.
If
we
think
of
resurrection
,
and
ascension
,
think
of
it
in
Christ
our
head
.
If
we
think
of
glory
,
think
of
it
in
Christ
;
we
are
glorious
in
our
head
.
And
have
it
as
a
fruit
of
hi●
prayer
,
that
we
should
be
where
he
is
;
whensoever
we
think
of
any
thing
that
is
good
,
think
of
17
John
.
it
first
in
Christ
,
that
God
may
have
his
scope
,
and
end
,
which
is
that
Christ
the
second
person
that
took
our
nature
on
him
,
may
have
his
preheminency
.
And
this
should
make
us
in
our
devotions
,
to
bless
●
.
God
for
being
the
Father
of
Jesus
Christ
when
we
bless
him
for
being
our
Father
,
O
blessed
be
God
the
Father
of
our
Lord
Jesus
Christ
,
for
if
he
had
not
been
his
Father
,
he
had
never
been
our
Father
,
John
20.
16.
I
go
to
my
God
,
and
your
God
,
my
Father
,
John
20.
16.
and
your
Father
.
If
he
had
not
been
his
God
,
and
his
Father
,
he
had
never
been
our
God
,
and
our
Father
.
Therefore
bless
God
for
his
love
to
Christ
,
and
Christ
for
his
love
to
us
;
for
they
both
joyn
in
our
salvation
.
As
Rom.
8.
39.
Nothing
can
separate
from
the
love
of
God
,
nor
from
the
love
of
Christ
,
they
be
both
together
in
the
verse
,
because
they
be
all
one
in
Christ
.
See
the
love
of
the
Father
in
Christ
,
see
his
own
love
The
whole
Trinity
interested
in
Salvation
.
in
himself
,
together
with
his
Fathers
.
Therefore
consider
the
sweet
agreement
of
the
Trinity
,
toward●
the
salvation
of
mankind
;
And
that
we
come
not
to
heaven
,
are
elect
,
and
saved
,
onely
by
the
counsell
of
the
Father
,
or
onely
by
the
love
of
the
Son
,
or
onely
by
the
operation
of
the
Holy-Ghost
,
but
all
three
joyning
together
in
our
salvation
.
God
looks
on
us
in
the
face
of
Jesus
Christ
.
God
loveth
us
,
the
Son
loveth
us
,
the
holy
Spirit
sealeth
the
love
of
both
to
us
.
So
then
conclude
,
that
our
salvation
is
strongly
built
.
It
is
built
on
the
love
of
the
Father
in
Christ
,
and
on
the
love
of
Christ
,
together
with
the
Father
,
and
on
the
assurance
of
the
Holy-Ghost
,
testifying
both
these
to
our
souls
.
God
for
ever
loveth
his
Son
,
and
God
for
ever
must
love
us
,
for
he
shineth
on
us
in
the
face
of
his
Son
.
Now
what
is
the
love
of
God
to
his
Son
?
pure
love
,
tender
love
,
bowels
of
love
,
an
everlasting
love
,
and
a
rich
love
.
And
is
not
his
love
to
us
the
same
?
If
he
loveth
Christ
,
he
loveth
,
whole
Christ
;
not
onely
Christ
personall
,
but
mysticall
Christ
,
and
all
his
members
;
he
loveth
the
whole
body
of
Christ
,
with
a
pure
,
tender
,
perfect
,
and
everlasting
love
.
And
therefore
as
Gods
love
can
never
be
removed
from
his
own
Son
that
lyeth
in
his
bosome
,
So
Gods
true
love
shali
never
be
removed
from
any
true
Christian
that
liveth
in
his
Son
.
It
is
a
comfortless
fond
conceit
to
imagine
any
separation
in
Perseverau●●
of
Saints
that
kind
,
because
his
love
is
founded
not
upon
love
to
their
persons
,
but
on
his
Son
.
Now
having
an
everlasting
foundation
,
it
must
be
an
everlasting
love
;
and
this
may
comfort
us
in
all
conditions
.
Use
3.
To
make
another
use
to
direct
our
devotions
aright
,
we
must
not
go
to
an
absolute
God
,
for
he
is
a
consuming
fire
,
but
must
take
Christs
name
along
,
we
must
take
Christ
along
in
all
our
prayers
.
It
is
an
unworthy
conceit
to
think
God
will
In
all
our
prayers
we
must
go
to
God
in
Christ
.
be
pleased
otherwise
,
than
in
his
Son
.
It
is
God
must
satisfie
God
,
and
not
we
,
that
be
stubble
to
go
to
the
fire
,
it
is
presumption
,
and
the
end
of
it
will
be
confusiun
;
therefore
go
to
God
in
the
sweet
name
of
his
Son
Jesus
Christ
.
Onely
so
.
We
do
not
conceive
worthily
enough
of
God
,
if
we
think
he
can
have
any
communion
with
us
,
if
his
love
be
not
conceived
in
the
person
of
Christ
.
Therefore
if
we
will
have
worthy
conceits
of
him
,
go
to
him
,
that
is
,
God
made
flesh
in
our
nature
,
a
Saviour
of
his
own
appointment
,
a
Mediator
of
his
own
sending
,
and
sealed
.
And
God
will
not
refuse
him
,
if
you
bring
his
Son
before
him
.
Therefore
let
it
be
our
rule
to
put
up
our
prayers
in
the
name
of
Jesus
Christ
,
our
head
.
Now
our
natures
are
in
Christ
lovely
to
God
;
because
our
flesh
is
in
him
pure
,
sanctified
,
and
separate
from
all
sin
,
so
that
he
loveth
our
natures
;
and
the
nature
of
God
before
opposite
,
is
now
lovly
to
us
;
because
God
dwels
in
our
nature
,
as
the
Apostle
saith
,
bodily
,
that
is
fully
:
Now
God
in
our
nature
is
lovely
,
God
out
of
our
nature
is
not
,
because
he
is
purity
and
holiness
it self
;
but
in
our
nature
,
he
is
all
love
,
and
mercy
,
for
his
justice
is
fully
sa●isfied
.
God
by
his
Spirit
will
never
leave
any
particular
Christian
,
till
he
makes
their
nature
in
them
like
his
own
nature
,
that
is
divorced
and
separated
wholy
from
sin
,
that
it
may
be
a
pure
glorious
nature
,
fit
for
●o
glorious
a
head
.
Therefore
go
boldly
to
the
throne
of
grace
;
there
be
good
terms
between
God
and
us
,
through
Christ
.
We
shall
dye
,
because
we
have
seen
God
,
saith
Manoab
.
Now
13
Judg
.
22.
we
shall
live
because
we
have
seen
God
in
Christ
,
out
of
Christ
we
cannot
see
an
Angel
,
and
live
;
but
seeing
God
in
the
face
of
Christ
,
a
Mediator
not
of
our
appointing
,
this
is
a
sweet
and
comfortable
sight
.
I
beseech
you
let
us
make
a
comfortable
use
of
these
things
,
God
thinks
of
us
in
Christ
.
It
was
a
good
Prayer
of
a
holy
Martyr
,
that
God
would
shine
on
him
in
the
face
of
Jesus
Christ
,
h●
was
so
guilty
of
his
own
sins
and
corruptions
,
that
he
durst
not
look
upon
God
;
but
desires
God
to
look
on
his
Son
first
,
and
then
on
him
,
in
his
Son
.
In
Christ
God
can
see
us
perfect
,
for
Christs
righteousness
is
our
righteousness
,
and
we
have
the
same
Spirit
with
Christ
.
For
note
that
by
the
way
,
As
Christ
by
taking
our
nature
on
him
,
testified
by
the
Spirit
he
was
the
Son
of
God
in
our
nature
;
so
the
same
Spirit
of
Christ
having
knit
us
to
Christ
,
and
sanctifying
our
nature
,
we
become
the
Sons
of
God
,
and
Christ
too
.
The
same
Spirit
that
Our
sanctificasion
by
the
Spirit
.
sanctified
the
nature
of
Christ
in
the
womb
,
will
sanctifi●
every
Christian
.
And
as
the
grace
of
union
was
the
cause
of
Christs
unction
,
so
the
grace
of
union
with
Christ
is
the
ground
of
all
communion
with
Christ
.
And
therefore
labour
in
the
first
place
,
to
be
one
with
Christ
by
faith
;
the
foundation
of
all
the
comfort
that
I
have
unfolded
.
To
usward
is
the
union
with
Christ
by
faith
,
that
Christ
and
we
are
one
;
for
if
God
look
on
us
in
the
face
of
his
Son
,
then
we
must
be
one
with
his
Son
;
bone
of
his
bone
,
flesh
of
hi●
fl●sh
,
by
his
Spirit
,
As
he
is
bone
of
our
bone
,
flesh
of
our
fl●sh
,
by
our
nature
;
he
took
our
humane
nature
,
that
we
might
partake
of
his
divine
nature
,
and
therefore
labour
for
union
,
that
we
may
have
gracious
communion
with
him
.
If
we
be
one
with
Christ
,
we
are
his
friends
,
and
he
will
be
with
us
.
I
,
Revel
.
●
.
and
the
Father
will
sup
with
him
,
rest
specially
in
that
.
It
was
the
eff●ct
of
Christ's
Prayer
,
that
we
may
be
all
one
.
I
in
them
,
and
thou
in
me
,
and
that
thou
maist
love
them
,
with
the
love
thou
17
John
.
lovest
me
.
So
intimate
was
Christs
love
,
that
he
desires
the
same
love
to
us
,
and
in
us
,
one
with
another
.
This
is
a
blessed
union
of
the
Trinity
in
one
.
And
of
Christ
with
the
Father
,
The
fruit
of
Christs
offering
himself
●
Sacrifice
.
and
of
every
Christian
with
Christ
,
and
the
Father
,
one
with
another
.
This
is
the
fruit
of
Christs
offering
himself
a
sacrifice
to
God
,
that
we
may
be
one
,
as
they
are
one
,
I
in
them
,
and
thou
in
me
.
The
reason
of
Christs
prayer
for
that
union
is
,
that
all
good
is
conveied
from
the
Father
to
us
,
in
the
face
of
Jesus
Christ
,
as
we
have
our
consistence
and
being
in
Christ
,
and
are
one
with
Christ
,
and
that
makes
the
Sacraments
and
all
holy
ordinances
,
to
be
means
to
bring
us
into
communion
with
Christ
,
and
to
seale
it
to
us
,
and
thereby
our
communion
with
the
Father
and
the
Holy
Ghost
.
If
the
Father
,
Son
,
and
Holy
Ghost
be
ours
,
what
can
we
want
?
Shew
us
the
Father
and
it
will
suffice
,
14
Joh●
7.
saith
Philip
.
If
we
have
God
for
our
Father
,
we
need
no
more
;
therefore
make
much
of
the
meanes
whereby
our
Union
,
and
Communion
,
and
Fellowship
with
God
in
Christ
is
stayed
,
and
confirmed
to
us
.
To
go
on
.
It
is
said
here
,
there
must
be
a
knowledge
of
this
glory
of
God
in
the
face
of
Jesus
Christ
;
And
the
Ministery
is
the
cause
of
that
knowledge
,
for
God
hath
shined
in
our
hearts
to
give
the
light
,
&c.
So
that
we
must
know
the
face
of
God
in
Jesus
Christ
.
Knowledge
is
the
first
thing
in
this
new
creation
,
as
light
was
the
first
in
the
old
creation
.
God
by
his
word
made
light
,
and
God
by
Knowledge
.
his
word
puts
the
spirit
of
light
in
our
hearts
.
All
grace
is
conveied
by
knowledge
,
grace
being
nothing
but
knowledge
digested
.
And
therefore
Col.
3.
19.
the
Apostle
maketh
it
the
Image
of
God
,
which
in
the
Eph
▪
4
24
he
calls
holiness
and
righteousnesse
,
but
there
he
bringeth
all
under
that
one
head
,
because
all
grace
commeth
by
knowledge
,
and
all
comfort
is
conveied
by
knowledge
:
for
even
as
together
with
light
from
Heaven
,
comes
influence
and
heat
;
so
together
with
the
divine
light
,
comes
the
divine
influence
and
heat
of
the
Soul
.
Therefore
the
Apostle
joyneth
together
Grace
,
and
Knowledge
,
2
Pet
.
No
spirituall
blessing
but
by
way
of
Knowledge
.
3.
ult
.
Grow
in
grace
and
the
knowledge
of
our
Lord
Jesus
Christ
.
So
you
see
the
reason
why
the
glory
of
God
in
Christ
must
be
known
.
For
it
is
an
axiome
in
divinity
,
no
spirituall
blessing
doth
a
man
good
,
but
by
way
of
knowledge
,
and
therefore
out
of
the
Church
,
there
is
no
salvation
,
because
the
Church
being
like
Goshen
,
there
is
no
light
of
knowledge
out
of
the
Church
.
Therefore
it
is
a
grosse
and
fundamentall
errour
of
them
that
will
have
men
saved
in
any
Religion
,
for
all
salvation
commeth
by
knowledge
,
and
that
is
only
in
the
Church
.
I
beseech
you
therefore
labour
for
knowledge
of
God
in
the
●se
1.
face
of
Jesus
Christ
,
&
to
grow
in
it
every
day
more
and
more
;
without
knowledge
the
soul
is
not
good
:
The
Soul
is
dark
,
and
therefore
those
that
be
enemies
of
knowledge
,
are
enemies
to
the
salvation
of
Gods
people
,
they
are
enemies
of
Gods
glory
,
because
Gods
glory
shineth
in
the
knowledge
of
God
in
the
face
of
Jesus
Christ
.
But
this
is
a
clear
truth
.
To
make
it
more
usefull
,
every
man
thinks
he
knoweth
●se
2.
Christ
.
But
knowledge
of
Gods
glory
in
Christ
is
another
matter
.
1
▪
It
is
a
purifying
knowledge
,
and
it
is
a
sanctifying
knowledge
.
2.
It
is
a
knowledge
that
is
both
full
,
and
experimentall
.
It
is
a
knowledge
with
a
taste
.
It
is
a
knowledge
that
brings
a
Sweetness
in
every
divine
truth
.
man
to
salvation
.
He
relisheth
divine
truths
.
Every
divine
truth
hath
a
sweetness
and
a
savour
in
it
,
and
our
souls
are
to
relish
it
;
If
there
be
not
relish
in
the
palat
,
the
relish
in
meat
is
to
no
purpose
.
And
therefore
God
giveth
knowledge
,
Per
modum
gustus
,
when
things
are
to
us
as
in
themselves
,
then
things
have
a
sweet
relish
.
Gods
favour
,
and
son-ship
,
and
grace
,
and
peace
,
they
have
sweet
relish
in
themselves
.
And
as
they
are
in
themselves
,
so
they
are
to
every
Christian
.
Experimental
knowledge
true
knowledge
There
is
a
harmony
,
or
suitableness
in
every
Christian
to
divine
truths
wrought
in
him
.
If
we
have
not
a
relish
of
divine
truths
,
undoubtedly
we
know
them
not
as
we
should
.
3.
And
it
is
a
knowledge
with
application
of
interest
in
the
things
,
when
we
know
God
to
be
our
God
,
and
Christ
to
be
our
Christ
,
heaven
to
be
ours
,
and
all
the
promises
to
be
ours
,
for
that
is
the
nature
of
faith
to
make
its
own
,
whatsoever
it
layeth
hold
on
:
What
good
doth
Christ
,
and
the
glory
of
God
in
Christ
,
if
we
know
not
Christ
,
and
God
in
Christ
,
and
make
applications
,
that
God
and
Christ
may
be
ours
?
Therefore
the
Sacraments
are
ordained
,
for
the
particular
attaining
to
the
knowledge
of
Christ
,
that
as
we
are
really
interested
in
what
we
receive
,
and
turn
it
into
our selves
:
So
by
faith
we
have
interest
in
Christ
,
and
he
is
one
with
us
,
and
we
with
him
.
4.
And
then
this
knowledge
is
a
transforming
knowledge
,
sutiable
to
the
object
.
In
nature
,
Objects
have
an
influence
into
the
things
that
apprehend
them
.
If
a
man
look
on
a
lovely
object
,
it
stirs
up
affection
of
love
,
If
on
hatefull
objects
,
it
stirs
up
affection
of
hatred
.
But
much
more
in
divine
things
,
for
they
have
not
only
influences
into
the
Spirit
,
but
a
Spirit
accompanying
the
influence
,
to
transform
the
Soul
,
so
that
by
reason
of
the
object
,
and
the
Spirit
,
all
divine
truths
have
a
transforming
force
.
Therefore
he
that
knoweth
God
to
be
his
God
,
transformes
himself
to
be
his
Son
;
he
that
knoweth
Christ
,
as
he
shoul●
,
transformeth
himself
to
be
like
Christ
,
to
labour
for
the
grac●ous
Our
knowledge
should
transform
us
to
the
likeness
of
the
things
we
know
.
bountifulnesse
,
free
obedience
,
and
disposition
of
Christ
▪
we
cannot
know
Christ
as
we
should
,
by
a
spiritual
knowledge
,
without
it
transform
us
to
the
likenesse
of
the
thing
we
know
▪
The
knowledge
of
the
glory
of
God
in
Christ
will
make
us
glorious
Christians
.
Apprehending
glory
,
we
shall
be
glorious
,
As
the
Apostle
saith
,
2
Cor
.
3.
18.
Beholding
the
face
of
God
in
Christ
,
{αβγδ}
we
are
changed
from
glory
to
glory
,
that
is
,
from
one
degree
of
grace
to
another
.
Wherein
is
our
happinesse
?
for
what
is
the
happinesse
of
a
Christian
,
but
to
be
like
Christ
,
&
in
Christ
like
God
?
The
very
Likenesse
to
and
Communion
with
God
,
the
foundation
of
●ll
our
happinesse
.
Heathen
could
say
,
likeness
to
God
&
Communion
with
God
,
is
the
foundation
of
all
happinesse
.
Therefore
this
transforming
happinesse
by
which
we
look
to
be
saved
,
which
makes
us
more
like
Christ
,
that
we
must
labour
after
.
This
may
be
sufficient
to
stir
up
our
affections
,
to
labour
to
know
God
in
Christ
,
being
that
which
is
a
most
excellent
knowledge
.
The
right
knowledge
of
God
in
Christ
is
that
,
that
the
very
Angels
have
a
desire
to
look
unto
;
It
is
a
knowledge
we
should
more
desire
than
Angels
,
for
if
we
know
God
in
Christ
as
we
should
do
,
we
are
above
Angels
:
Did
God
take
the
nature
of
Angels
?
are
they
the
mysticall
body
of
Christ
?
No
,
they
are
the
Acquaintance
of
Christs
,
but
not
the
spouse
of
Christ
.
In
both
●ow
we
are
above
Angels
.
these
respects
,
we
are
above
Angels
:
And
shall
not
we
study
that
more
than
Angels
?
that
have
more
interest
therein
then
Angels
?
Is
not
the
knowledge
of
this
glorious
?
and
shall
not
we
study
to
know
that
,
that
raiseth
our
natures
above
the
Angels
themselves
?
So
we
should
do
.
And
so
we
will
do
if
we
have
the
Spirit
of
God
,
as
Paul
,
Phil
.
3.
7
,
8
I
count
all
dung
and
drosse
,
not
in
compatison
of
Christ
;
but
{αβγδ}
.
in
comparison
of
the
excellent
knowledge
of
Christ
Jesus
my
Lord
;
the
right
knowledge
of
God
shining
in
the
face
of
Christ
,
with
an
interesting
knowledge
of
Christ
to
be
my
Saviour
,
God
my
Father
,
my self
to
be
a
temple
of
the
Holy
Ghost
,
a
Member
of
Christ
,
Heir
of
Heaven
,
to
know
I
am
by
grace
,
what
Christ
is
by
nature
;
what
is
all
the
world
to
this
,
if
we
had
hearts
to
confider
of
it
?
And
therefore
labour
to
prize
,
and
value
this
knowledge
every
day
more
and
more
,
to
beg
the
Spirit
of
revelation
,
that
God
would
reveal
himself
to
us
,
in
Christ
more
and
more
,
pray
for
the
Spirit
that
knoweth
the
secrets
of
God
and
Christ
,
that
we
may
know
God
to
be
our
God
,
and
Christ
to
be
our
Saviour
.
And
let
it
be
the
desires
of
our
hearts
,
that
God
would
give
us
deep
knowledge
of
him
,
in
particular
,
not
only
in
generall
,
but
that
he
would
reveal
his
Fatherly
love
in
Christ
,
and
Christs
sweet
love
to
us
.
But
how
shall
we
come
by
this
knowledge
?
God
shines
not
into
the
brain
,
but
into
the
very
heart
of
his
Ministers
,
that
they
may
give
the
knowledge
of
God
,
in
the
face
of
Jesus
Christ
;
so
that
the
end
of
Gods
shining
on
the
Ministry
,
is
that
they
may
shine
on
others
.
So
then
,
if
you
ask
what
is
the
sanctified
means
of
God
to
come
to
so
excellent
a
knowledge
of
the
face
of
God
in
Christ
,
It
is
specially
the
Ministry
,
so
God
shines
in
them
,
that
they
may
Dignity
of
the
Ministry
.
give
the
light
of
the
knowledge
they
have
,
to
others
.
And
here
I
will
unfold
to
you
their
excellency
,
and
authority
ministeriall
,
and
the
necessity
of
the
calling
,
they
being
the
light
of
the
world
,
the
Sun
of
the
world
:
of
whom
it
is
said
,
As
the
Father
sendeth
me
,
so
I
send
you
:
But
these
things
concern
our
calling
more
.
Onely
it
concerns
all
to
know
this
,
That
God
hath
not
set
up
an
ordinance
in
his
Church
in
vain
,
as
it
is
glorious
to
know
the
glory
of
God
in
the
face
of
Christ
,
so
if
ever
we
will
know
it
,
we
must
come
to
the
Ministry
,
that
God
hath
set
up
as
lights
in
his
Church
;
for
they
be
appointed
to
give
thee
the
knowledge
of
the
glory
of
God
in
the
face
of
Christ
;
so
that
the
ordinance
of
God
is
joyned
with
access
to
the
Ministers
of
God
,
If
you
regard
God
and
Christ
,
regard
the
Ministry
,
for
the
grace
of
God
,
and
faith
,
and
knowledge
,
and
the
ministry
of
faith
,
are
all
lincked
together
,
and
he
that
despiseth
the
Ministers
,
2
Cor
.
5.
1●
.
despiseth
God
,
and
grace
,
and
heaven
and
all
.
And
therefore
the
word
as
opened
in
the
Ministry
,
is
called
{αβγδ}
,
the
word
of
reconciliation
,
no
reconciliation
without
it
,
{αβγδ}
,
the
word
of
life
,
{αβγδ}
,
the
glorious
Gospell
,
the
{αβγδ}
,
strong
Arm
of
God
to
salvation
,
{αβγδ}
,
the
power
of
God
,
because
God
conveyeth
all
these
things
by
it
.
And
they
that
despise
it
,
despise
glorification
,
reconciliation
,
glory
,
and
life
,
and
all
.
It
is
{αβγδ}
,
the
word
of
the
kingdome
,
because
we
enter
into
the
kingdome
of
grace
here
,
by
his
ordinance
,
&
then
into
the
kingdome
of
God
.
Therefore
to
despise
Gods
ordinance
,
is
to
despise
God
,
And
Acts
3.
the
Apostle
saith
,
seeing
you
account
your selves
unworthy
of
the
kingdome
of
heaven
.
If
they
will
not
hear
the
Gospel
,
it
is
as
if
they
despised
the
kingdome
of
heaven
.
That
I
advise
is
,
that
every
one
labour
for
a
right
apprehension
of
the
ordinances
of
God
.
Let
a
man
esteem
of
us
as
the
Ministers
of
Christ
,
neither
more
nor
lesse
,
but
just
so
,
that
is
,
not
Lords
over
our
faith
,
but
Ministers
that
dispence
the
mystery
of
Christ
.
I
need
not
speak
much
of
this
,
Because
God
never
wrought
Note
.
good
in
any
,
but
they
would
have
a
due
and
right
conceipt
of
the
Ministers
and
ordinances
of
God
.
And
they
that
have
base
conceipts
of
it
,
it
is
a
sign
God
never
wrought
any
good
in
them
.
And
therefore
I
speak
to
them
,
that
have
respect
to
the
ordinances
We
must
respect
the
ordinances
of
God
.
of
God
,
and
that
they
have
more
respect
to
it
,
Marke
what
the
Apostle
saith
,
God
shines
on
the
heart
of
the
Apostles
to
give
light
,
&c.
But
it
may
be
objected
,
God
shines
in
the
hearts
of
his
Ministers
,
that
they
may
shine
on
others
.
Can
only
good
men
convert
?
I
answer
first
,
that
they
have
a
great
advantage
above
all
others
,
Love
begets
grace
because
they
have
those
affections
,
and
those
desires
to
stir
them
up
to
pray
to
God
heartily
for
their
people
.
And
then
they
have
love
to
the
people
.
It
is
love
that
begets
grace
,
and
so
,
they
having
sanctified
hearts
,
that
way
they
do
more
good
than
others
.
But
the
effect
of
Gods
Ordicance
is
not
tyed
to
the
dignity
of
any
mans
person
.
Judas
was
a
Preacher
,
as
bad
as
he
was
.
Those
that
convert
many
shall
shine
in
heaven
,
if
they
be
good
;
if
they
be
bad
,
they
may
convert
others
,
and
never
come
thither
themselves
:
therefore
respect
the
ordinance
of
God
,
for
it self
.
But
because
a
good
expression
of
the
integrity
,
and
constant
sufficiency
in
the
teacher
,
is
a
good
help
to
attention
and
respect
,
therefore
we
ought
to
be
carefull
in
the
choyce
of
these
.
For
though
Gods
Ordinances
depend
not
on
the
worthiness
of
the
Minister
,
yet
there
is
much
help
this
way
.
But
you
will
say
,
can
the
Ministry
cause
the
knowledge
of
God
in
the
face
of
Jesus
Christ
?
They
be
but
men
,
and
God
shineth
in
us
,
that
we
may
give
knowledge
of
God
.
I
answer
;
Man
doth
it
whether
they
be
good
,
or
otherwise
,
ministerially
,
God
honours
them
so
far
,
as
to
give
them
his
own
title
,
16.
Acts
Paul
preached
,
God
opens
Lidia's
heart
.
There
must
be
a
concurring
of
God
with
the
Ministry
,
1
Cor
.
3.
Paul
may
plant
,
and
Apollos
water
,
but
God
giveth
the
increase
:
But
if
Paul
plant
,
and
God
giveth
not
increase
,
all
is
to
no
purpose
:
Be
faithfull
in
thy
calling
saith
Paul
to
Timothy
,
1
Tim
.
4.
16.
and
so
thou
shalt
both
save
thy self
,
and
thy
hearers
;
so
that
God
appoints
calling
,
and
giveth
gifts
and
callings
for
the
good
of
his
Church
.
The
Sun
shineth
on
the
Moon
and
Stars
,
to
inlighten
the
world
;
and
the
light
that
Ministers
have
is
to
shine
upon
others
.
God
teacheth
men
by
men
;
and
it
is
Use
of
the
Ministry
.
most
suitable
,
and
proportionable
to
our
weakness
;
as
it
is
a
triall
of
our
obedience
,
to
respect
the
word
,
as
it
comes
from
one
subject
to
the
same
infirmity
with
our selves
;
so
it
is
suitable
to
our
weakness
;
we
could
not
hear
God
,
nor
an
Angel
:
therefore
God
giveth
gifts
to
men
,
for
men
.
Beloved
,
it
is
a
marvelous
fruit
of
Gods
love
,
that
he
will
establish
such
a
calling
,
the
end
of
which
is
to
bring
men
to
heaven
:
they
be
sent
of
God
;
they
be
the
salt
of
the
earth
,
the
world
would
be
putrified
without
it
;
they
be
the
light
,
the
world
would
be
dark
without
it
:
If
it
were
not
for
the
Gospell
,
what
is
England
,
that
is
now
so
glorious
above
other
Countreys
,
that
sit
in
darkness
?
and
therefore
seeing
God
conveyeth
all
good
to
us
this
way
,
let
it
be
our
prayer
to
God
,
to
send
labourers
into
his
Vineyard
,
to
set
up
light
in
dark
places
,
and
to
teach
his
Ministers
,
that
they
may
teach
us
.
It
is
strange
that
Paul
so
holy
a
man
as
he
was
,
should
desire
the
Romans
,
15.
30.
to
pray
and
strive
with
God
in
prayer
for
him
:
I
bes●ech
you
,
I
conjure
you
,
by
the
Lord
Jesus
Christ
,
and
the
love
of
the
Spirit
,
that
you
strive
to
God
for
me
.
The
devill
sets
against
this
Ordinance
of
God
especially
,
for
it
battereth
his
kingdome
,
and
is
a
means
to
draw
men
out
of
his
darkness
,
into
the
glorious
light
of
the
Sons
of
God
:
as
in
the
Acts
,
The
Lord
sent
him
to
bring
them
from
darkness
to
light
:
Therefore
the
devill
2
Thes
.
3.
1.
stirs
up
unreasonable
men
,
malicious
men
,
that
have
hurtfull
and
evill
principles
,
to
do
hurt
to
them
that
seek
their
good
,
to
requite
good
with
ill
;
and
therefore
the
Apostle
prayeth
,
Lord
{αβγδ}
▪
let
me
be
delivered
from
unreasonable
men
,
absurd
men
,
greedy
,
that
are
so
far
from
faith
,
that
they
have
not
common
reason
.
Now
considering
God
conveyeth
all
good
,
specially
saving
knowledge
,
especially
this
way
,
desire
God
to
preserve
the
Ministers
from
unreasonable
men
.
That
God
would
let
the
Gospell
run
,
and
be
glorified
;
and
that
the
Ministery
may
be
glorious
,
that
is
,
that
the
Spirit
may
accompany
it
,
to
get
a
great
deal
of
love
,
and
strength
to
bear
afflictions
.
Where
the
Ministery
is
rightly
received
,
it
is
a
glorious
thing
.
And
therefore
Pauls
Prayer
.
the
Apostle
praies
that
the
Gospel
may
have
a
free
passage
,
and
be
glorified
by
the
Spirit
accompanying
it
,
in
the
hearts
of
the
people
;
and
they
that
will
profit
most
by
it
,
must
be
so
far
from
undermining
it
,
that
they
must
desire
God
to
assist
the
Teacher
,
that
he
being
taught
,
may
teach
others
.
Thus
far
it
concerneth
us
all
.
And
this
not
onely
teacheth
the
Ministers
to
shine
to
others
▪
Christians
may
,
and
ought
in
the
places
to
edifie
one
another
.
but
every
Christian
is
a
Prophet
.
And
they
that
have
the
light
of
God
shining
on
them
,
are
to
give
the
light
to
others
.
We
are
all
anointed
of
God
,
&
like
good
Christians
,
we
have
all
r●ceived
the
anoynting
of
the
Spirit
,
and
in
our
sphear
we
ought
to
do
all
the
good
we
can
to
every
o●●
in
his
place
;
you
have
all
knowledge
,
saith
the
Apostle
,
That
you
may
exhort
and
edifie
one
another
.
This
must
be
done
by
the
publick
ordinance
,
and
by
every
particular
Christian
.
And
therefore
every
Christian
may
shine
to
others
,
and
open
to
others
the
mystery
of
salvation
,
according
to
their
calling
,
specially
in
their
Families
.
Our
Saviour
saith
,
admonish
thy
brother
,
and
thou
shalt
save
thy
brother
.
God
maketh
common
Christians
saviours
of
others
.
And
therefore
as
we
believe
communion
of
Saints
in
the
Creed
,
so
we
ought
to
labour
for
the
grace
of
communion
of
Saints
,
that
is
for
ability
,
and
love
,
that
we
may
be
able
to
do
good
one
to
another
.
And
no
man
is
a
Christian
for
himself
alone
,
every
man
hath
grace
for
the
good
of
the
body
,
there
is
no
idle
member
of
the
Churches
body
,
as
soon
as
any
one
is
a
Christian
,
he
is
a
profitable
member
.
On●simus
,
as
soon
as
he
is
converted
,
he
is
profitable
by
prayer
,
by
advice
,
by
comforting
and
counsell
,
●1
.
v.
Phil
.
he
hath
ability
to
do
something
to
the
body
of
Christ
;
as
he
hath
good
by
the
graces
of
the
body
,
so
by
Gods
grace
he
is
able
to
do
some
good
in
the
dody
,
he
is
no
dead
member
,
but
hath
some
grace
of
communion
.
And
it
is
no
vain
glory
,
if
it
be
not
done
for
ostentation
.
If
for
Christ
,
not
for
his
own
advantage
,
or
ostentation
;
brests
may
be
opened
to
give
milk
,
which
otherwise
would
be
shut
,
gifts
may
be
opened
to
do
good
;
if
they
know
any
thing
that
is
good
they
ought
to
infuse
it
to
them
,
whom
God
hath
made
neer
and
dear
to
them
,
for
grace
is
communicable
.
The
Sun
shineth
on
the
greater
part
of
the
world
at
once
,
The
more
communicable
,
the
better
,
the
more
neer
God
and
Christ
.
And
then
we
may
thing
that
we
have
all
things
,
the
benefit
Grace
communicateth
it self
to
others
.
and
comfort
of
any
true
gift
,
when
we
have
Spirits
of
love
to
communicate
it
to
others
.
These
be
therefore
two
main
graces
of
communion
,
humility
,
and
love
.
And
when
we
can
sweetly
,
humbly
,
and
by
the
spirit
of
love
communicate
it
to
others
,
then
we
be
Masters
of
what
we
have
,
else
it
is
not
given
for
our
good
;
God
will
blast
it
,
if
we
do
not
communicate
it
.
God
will
take
away
that
he
hath
,
from
the
idle
Servant
,
that
will
not
imploy
his
Talent
.
I
would
to
God
more
conscience
were
made
of
this
,
that
not
onely
Ministers
but
every
one
would
be
first
the
Cistern
,
and
then
the
conduit
,
first
get
something
in
,
and
then
put
it
out
,
when
it
is
seasonable
,
and
when
we
have
a
calling
to
do
it
.
How
,
hath
a
Christian
a
calling
to
comfort
others
,
to
give
seasonable
reproofs
,
to
give
admonitions
,
to
strengthen
others
,
when
no
Minister
is
by
?
He
that
is
not
able
to
do
it
in
some
measure
,
can
he
believe
communion
of
Saints
?
Therefore
labour
for
some
spirituall
ability
,
that
ye
may
not
be
dead
and
idle
members
of
the
body
,
but
shine
to
others
in
giving
example
to
others
in
the
way
to
heaven
,
that
others
may
have
cause
to
bless
God
.
O
blessed
be
God
that
ever
I
was
acquainted
with
such
a
one
.
As
David
said
of
Abigail
;
so
such
a
one
gave
me
counsell
,
and
it
came
from
love
,
from
a
sweet
Spirit
,
and
I
shall
have
cause
to
remember
it
while
I
live
.
Consider
it
is
our
calling
,
we
are
all
Prophets
,
all
anointed
;
a
Christian
hath
an
high
calling
;
but
specially
consider
what
we
do
believe
by
the
communion
of
Saints
;
And
what
we
pray
for
,
when
we
say
,
thy
Kingdome
come
;
that
is
,
that
faith
may
reign
in
our
hearts
and
minds
;
shall
we
say
,
let
thy
kingdome
come
?
when
we
are
enemies
of
the
ministry
,
and
good
communion
?
If
we
use
this
prayer
thus
,
we
mock
God
.
I
desire
God
to
make
these
things
effectuall
.
The
Apostle
in
the
former
Chapter
as
we
have
heard
,
raiseth
up
the
Soul
to
the
chief
cause
of
all
heavenly
light
in
the
Soul
,
which
is
God
,
by
his
Almighty
power
shining
in
our
hearts
,
as
he
caused
the
light
to
shine
at
the
first
;
by
how
much
that
light
is
more
excellent
,
than
that
light
of
nature
,
by
so
much
the
greater
power
is
put
forth
for
the
working
of
it
,
being
so
opposite
thereunto
.
The
end
of
this
shining
in
the
hearts
of
the
Ministers
especially
,
is
to
give
the
light
of
the
glory
of
God
in
the
face
of
Jesus
Christ
.
God
shineth
on
Ministers
,
that
they
may
reflect
that
light
upon
others
.
As
John
Baptist
saith
,
they
be
The
friends
of
the
Bride
.
friends
of
the
Bride
,
that
learn
of
the
Bridegroom
,
Christ
,
what
to
do
,
to
help
his
spouse
.
They
labour
to
know
the
meaning
of
Christ
,
what
his
good
will
is
to
them
that
be
his
.
They
be
friends
on
both
sides
,
on
Christs
,
and
the
Spouses
;
They
come
between
both
,
for
the
furthering
of
the
blessed
Mariage
between
Christ
and
the
Soul
.
I
have
spoken
of
the
glory
of
God
,
which
specially
shines
in
his
mercy
and
goodnesse
.
There
is
a
greater
luster
of
Gods
Attributes
in
the
Gospel
,
than
in
the
Law
.
Quest
.
It
may
be
asked
,
are
not
we
for
to
preach
the
Law
,
as
well
as
the
glory
of
God
in
the
face
of
Christ
discovered
in
the
Gospel
?
Answ
.
I
yeeld
there
must
be
speciall
care
of
that
,
even
now
in
the
daies
of
the
Gospel
;
for
you
know
there
be
three
degrees
,
The
state
of
nature
,
the
state
under
the
Law
,
and
the
state
under
grace
;
before
we
can
come
from
nature
to
grace
,
we
must
Preaching
the
Law
usefull
under
the
Gospel
.
come
under
the
Law
;
we
must
know
our selves
throughly
,
and
be
humbled
to
purpose
.
Many
live
under
the
Gospell
,
that
were
never
yet
under
the
Law
,
that
think
themselves
under
Christ
,
and
under
grace
,
and
yet
were
never
humbled
;
Therefore
in
love
to
the
Soules
of
men
,
let
the
Law
be
discovered
,
as
God
gave
the
Law
,
not
to
damn
men
,
but
in
love
to
men
,
that
thereby
they
might
see
the
impurity
of
their
natures
,
and
lives
,
and
the
curse
due
to
it
,
and
so
follow
him
forthwith
to
Christ
,
from
Sinai
,
to
Sion
,
appealing
from
the
throne
of
Justice
,
to
the
throne
of
grace
and
mercy
,
the
Lord
Christ
.
The
Lord
gave
not
the
Law
purposely
to
damn
,
men
but
to
drive
them
to
an
holy
despair
in
themselves
.
They
that
despair
in
themselves
,
they
come
to
see
their
whole
hope
of
comfort
to
be
in
the
face
of
God
in
Christ
.
Therefore
respectively
to
grace
,
we
ought
to
force
the
Law
in
these
dull
and
drouzy
times
.
For
they
that
stick
in
the
state
of
nature
,
as
prophane
godlesse
persons
,
swearers
,
loose
persons
,
were
never
yet
under
the
Law
.
And
what
have
they
to
do
with
Christ
that
were
never
humbled
?
if
their
eyes
were
open
to
see
what
they
are
by
nature
,
and
what
they
would
be
if
God
should
cut
the
thread
of
their
lives
,
they
would
look
about
them
then
;
the
Kingdome
of
Heaven
would
suffer
violence
,
if
men
understood
their
states
throughly
,
that
there
is
but
a
step
between
them
and
Hell
(
nothing
but
a
life
full
of
uncertainties
)
without
serious
repen●ance
.
Moses
brought
none
into
Canaan
,
that
was
Josuahs
part
,
when
Moses
had
brought
them
neer
,
then
he
giveth
up
his
office
up
to
Josuah
.
The
Law
must
give
up
its
office
to
Christ
.
When
men
are
cast
down
with
apprehensions
of
sin
,
they
must
run
into
the
bosome
of
the
Gospel
,
and
shelter
themselves
under
the
wings
of
Jesus
Christ
;
though
such
persons
may
in
the
errour
of
their
conscience
think
themselves
farthest
off
grace
,
yet
5
Mat
.
2.
they
be
nearest
,
For
blessed
are
the
poor
in
spirit
,
for
theirs
is
11
Matth
.
28.
the
Kingdome
of
Heaven
.
And
come
to
me
all
ye
that
be
heavy
laden
,
I
will
ease
you
.
Quest
.
Again
,
some
will
object
,
we
must
teach
morall
duties
,
teach
men
not
to
be
sottish
,
and
drunken
,
and
filthy
,
in
their
lives
.
Answ
.
It
is
very
good
,
I
would
these
abominations
were
reformed
,
but
if
there
be
not
a
better
foundation
laid
for
the
knowledge
of
God
in
the
face
of
Christ
,
by
the
discovery
of
the
hidden
face
of
nature
,
we
should
make
them
but
Hypocrites
,
and
onely
civilize
them
.
Therefore
the
right
way
to
m●ke
them
leave
these
abominations
,
is
first
to
get
knowledge
of
themselves
The
Gospell
teaches
holy
life
.
by
nature
,
and
of
their
originall
corruptions
.
And
then
to
lead
them
to
the
knowledge
of
God
in
the
face
of
Jesus
Christ
,
that
seeing
love
,
love
may
kindle
love
,
and
alter
their
course
,
and
make
them
study
to
please
God
.
If
du●ies
spring
not
from
love
,
they
be
dead
duties
,
and
but
carkasses
of
duties
.
But
love
constraineth
us
to
perform
services
by
the
apprehension
of
Gods
mercy
in
Christ
.
Therefore
if
we
will
make
men
leave
sin
on
good
grounds
,
teach
the
Gospel
;
else
we
shall
bring
them
into
a
civill
compas
which
is
good
,
and
I
would
there
were
more
of
it
;
but
we
should
not
rest
there
,
holy
duties
,
and
abstaining
from
gross
sins
is
a
great
deal
more
groundedly
inforced
from
the
Gospel
,
than
the
Law
.
For
the
reasons
from
thence
are
very
demonstrative
,
as
Paul
,
Titus
2.
12.
The
grace
of
God
hath
appeared
,
teaching
us
to
deny
ungodliness
,
and
worldly
lusts
;
and
to
live
soberly
to
our selves
,
righteous
to
others
,
holily
to
God
.
And
therefore
the
Apostles
method
is
first
to
lay
the
ground
and
foundation
of
Christian
doctrine
,
and
then
to
build
upon
it
Christian
duties
in
all
his
Epistles
,
as
in
the
Romans
,
After
he
had
shewed
free
justification
,
by
the
mercy
of
God
in
Christ
Jesus
,
and
then
sanctification
of
our
nature
,
then
he
comes
to
the
comforts
of
a
Christian
life
in
predestination
,
and
Gods
free
everlasting
love
.
Then
I
beseech
you
by
the
mercies
of
God
in
Christ
,
12
Rom.
1.
give
up
your
bodies
as
reasonable
Sacrifices
to
God
;
the
ground
of
his
exhortation
is
to
devote
and
consecrate
our selves
to
God
,
and
it
is
from
the
mercies
of
God
.
And
so
in
all
the
rest
of
his
Epistles
,
he
layeth
foundations
of
a
Christian
life
upon
Christian
doctrine
,
As
Lactantius
saith
well
,
All
morality
without
piety
,
is
as
a
goodly
statue
without
an
head
.
The
head
that
giveth
life
,
&
influence
into
all
duties
of
a
Christian
&
the
knowledge
of
Christ
.
In
a
word
,
whatsoever
we
preach
,
is
either
to
drive
to
Christ
,
or
The
preaching
of
the
Gospel
is
to
bring
to
Christ
.
is
Christ
himself
,
by
his
benefits
unfolded
,
or
an
holy
life
,
with
this
respect
,
that
we
may
live
answerable
,
and
worthy
of
Christ
,
so
that
whatsoever
we
preach
,
it
hath
respect
to
Christ
.
And
therefore
the
Apostle
speaking
of
the
main
duty
saith
,
God
hath
shined
in
our
hearts
,
to
give
the
knowledge
of
the
glory
of
God
in
the
face
of
Jesus
Christ
;
certainly
all
will
follow
where
this
is
;
She
loved
much
,
because
much
was
forgiven
;
she
had
relished
the
sweet
love
of
God
in
pardoning
her
,
and
therefore
7
Luc
.
loved
much
;
for
what
is
love
?
but
all
duty
in
the
root
,
it
is
one
in
the
root
,
and
all
in
the
branches
.
All
sin
is
one
in
originall
corruption
,
the
root
which
brancheth
it self
many
wayes
into
particulars
:
so
love
being
one
in
the
root
,
when
the
heart
is
filld
with
that
,
you
shall
not
need
to
dictate
to
it
,
to
do
this
,
or
that
;
love
is
an
affection
full
of
invention
,
to
please
,
delight
,
Love
presseth
to
duty
.
and
gratifie
the
person
loved
,
and
sets
the
soul
on
fire
to
all
duties
whatsoever
.
1.
Again
the
knowledge
of
God
differenceth
Gods
people
from
Atheists
,
that
know
no
God
at
all
.
So
to
know
God
in
Christ
that
differenceth
them
from
those
withou●
the
Church
,
that
know
God
,
but
not
in
the
face
of
Christ
;
to
know
God
in
the
face
of
Christ
,
as
he
should
be
known
,
differs
true
Christians
from
Popish
,
and
rotten
professors
,
and
from
an
hypocrite
within
The
foppery
of
the
Popish
Religion
.
the
Church
;
The
Papists
know
God
,
not
in
the
face
of
Jesut
Christ
,
onely
they
go
to
him
by
other
mediators
,
and
they
will
have
Crucifixes
,
and
many
Gods
,
never
desiring
to
discover
the
face
of
Christ
.
But
the
best
discovery
of
God
is
,
to
see
him
in
the
face
of
Christ
.
The
best
sight
of
Christ
is
,
not
in
a
Crucifix
,
or
the
work
of
an
idle
Painter
,
but
to
see
him
in
the
word
,
and
Sacrament
;
you
have
seen
Christ
crucified
before
your
eyes
,
saith
3
Gal.
Paul
to
the
Galathians
:
God
worketh
grace
by
his
own
means
,
and
not
by
the
bastardly
means
of
mans
invention
.
The
knowledge
of
God
is
conveyed
by
Christ
,
and
no
other
Mediatour
▪
that
knowledge
which
comes
neerest
the
knowledge
of
God
in
Christ
,
is
not
onely
disciplinary
,
but
a
sound
saving
knowledge
,
that
sees
things
in
their
formall
proper
spirituall
light
,
and
not
only
in
their
shell
.
2.
This
distinguisheth
likewise
them
under
the
Law
:
And
The
seeing
of
the
face
of
God
under
the
Law
.
they
see
the
face
of
God
under
the
Law
,
poor
distressed
sinners
,
I
but
they
see
an
angry
face
there
,
but
if
they
will
see
God
as
they
should
do
,
and
as
true
Christians
,
they
see
not
his
angry
countenance
in
Moses
under
the
Law
,
threatning
men
with
hell
,
and
damnation
,
but
they
see
him
in
the
face
of
Jesus
Christ
,
reconciling
the
world
to
himself
.
In
the
next
verse
the
Apostle
preventeth
an
objection
;
as
he
7
Vers
.
is
very
curious
in
prevention
;
for
he
was
full
of
love
;
and
desired
to
make
way
for
himself
in
the
hearts
of
them
whom
he
taught
;
when
he
saw
any
thing
between
him
and
their
hearts
,
he
labours
to
remove
it
,
by
all
the
wit
and
policy
that
he
could
;
and
therefore
he
now
preventeth
an
objection
from
the
meanness
of
his
person
,
and
condition
;
you
speak
much
of
preaching
the
Gospell
,
what
doth
the
world
esteem
of
you
?
you
The
Gospell
a
rich
treasure
though
conveyed
in
earthen
vessels
.
be
a
poor
despised
man
.
It
is
true
,
but
I
carry
the
excellent
treasures
of
the
love
of
God
in
Christ
,
nay
,
we
carry
it
in
earthen
vessels
,
but
it
is
a
treasure
though
in
earthen
vessels
,
though
conveyed
by
despised
persons
.
And
God
hath
a
wise
end
in
it
:
I
look
to
Gods
end
,
which
is
,
that
in
the
meanness
of
my
condition
,
the
power
and
excellency
of
what
I
teach
,
may
come
from
him
,
and
not
from
me
;
therefore
he
useth
mean
instruments
in
his
great
work
.
So
that
the
words
have
a
prevention
of
an
objection
.
And
there
is
a
double
answer
to
the
objection
.
1.
We
are
earthen
vessels
,
but
we
carry
a
treasure
in
them
.
2.
Again
,
God
doth
it
that
the
excellency
of
the
power
of
my
preaching
may
be
of
God
,
and
not
of
us
.
To
come
to
the
particulars
.
1.
That
the
Gospell
,
and
the
knowledge
of
God
in
the
face
of
Christ
it
is
a
treasure
.
2.
And
the
way
to
come
to
it
is
by
the
Ministry
,
our
ministeriall
dispensation
of
it
is
the
way
to
convey
it
to
others
.
3.
That
Ministers
as
well
as
others
,
are
but
frail
empty
vessels
,
indeed
they
have
a
treasure
conveyed
by
the
dispensation
that
God
hath
set
upon
his
Church
,
but
it
is
all
but
by
earthen
vessels
:
These
be
the
three
things
.
Then
the
next
part
,
is
,
that
the
excellency
of
the
power
may
The
power
of
the
Ministery
to
Salvation
.
be
of
God
,
and
not
of
us
;
so
that
there
is
a
power
,
and
an
excellent
power
shewed
in
the
Ministry
to
all
them
that
shall
be
saved
.
There
is
a
power
in
them
that
be
reprobate
wretches
,
and
they
feel
it
at
length
,
to
harden
them
more
and
more
,
to
make
them
more
bitter
and
worse
,
but
in
them
that
be
s●ved
,
there
is
a
power
,
and
excellency
of
power
in
the
ordinances
of
God
.
This
power
is
of
God
,
and
not
of
men
,
it
is
conveyed
by
man
,
but
the
power
originally
,
tanquam
à
fonte
,
commeth
from
God
;
these
be
the
parts
.
1.
We
have
this
treasure
in
earthen
vessels
,
the
Gospel
,
the
The
knowledge
of
God
in
Christ
,
is
a
treasure
.
What
a
treasure
is
.
knowledge
of
God
in
the
face
of
Jesus
Christ
,
the
knowledge
of
Christ
,
and
of
God
in
Christ
,
it
is
a
treasure
.
What
is
a
treasure
?
we
all
know
,
experience
sheweth
,
that
it
implyeth
plenty
,
and
variety
of
things
of
price
,
and
rare
things
,
not
common
,
and
them
of
excellent
,
and
speciall
use
for
the
time
present
,
and
to
come
,
for
ornament
,
or
for
security
,
or
defence
,
or
for
discharge
of
debt
,
and
trouble
,
or
for
help
,
and
comfort
;
when
any
want
lyeth
upon
a
man
,
he
hath
recourse
to
his
treasure
.
The
Gospel
is
a
treasure
,
in
these
,
and
all
other
respects
that
may
be
comfortable
.
For
here
is
plenty
,
variety
,
rarity
,
price
,
usefulness
,
in
the
highest
degree
,
for
in
Christ
who
is
the
chief
thing
in
the
Gospell
,
we
have
all
.
1.
There
is
plenty
in
Christ
,
treasures
of
wisdome
,
and
of
all
Christ
a
treasure
.
good
hidden
in
him
for
our
good
;
the
Apostle
saith
,
in
him
are
hid
all
the
treasures
of
wisdome
and
knowledge
,
and
he
is
all
in
all
,
he
is
our
riches
;
the
particulars
I
have
unfolded
ou●
of
a
portion
of
Scripture
heretofore
;
he
is
wisdome
,
he
is
righteousness
,
and
2
Cor
.
1.
30.
sanctification
,
and
redemption
;
wisdome
to
supply
our
ignorance
,
righteousness
to
supply
the
guilt
,
which
we
stand
charged
before
God
with
,
and
so
he
is
righteousness
to
our
consciences
;
he
is
sanctification
to
the
defilement
of
our
natures
,
our
conditions
and
persons
being
miserable
;
he
is
redemption
to
us
,
partly
Our
natures
taken
into
one
person
with
God
.
of
our
souls
in
this
life
,
and
of
soul
and
body
in
the
life
to
come
;
he
hath
all
by
grace
of
union
;
for
our
natures
being
so
neer
,
as
to
be
hypostatically
united
,
and
taken
into
one
person
with
God
.
As
there
be
three
ways
of
conveying
excellency
,
union
,
revelation
,
Three
wayes
to
convey
excellency
.
and
vision
;
So
Christ
hath
it
by
union
,
we
by
revelation
in
this
world
,
by
vision
in
the
world
to
come
.
Now
Christ
hath
a
fulness
in
him
,
partly
by
vertue
of
this
union
,
and
partly
Ratione
officii
,
as
he
is
the
head
of
the
Church
;
for
where
should
we
be
,
but
in
the
head
?
the
head
is
wisdome
for
the
body
.
All
the
senses
are
in
the
head
,
it
sees
,
it
heares
,
it
understandeth
for
the
body
,
it
doth
all
for
the
body
;
so
that
the
riches
of
a
Christian
is
hid
in
Christ
,
but
for
the
good
of
the
body
;
whatsoever
we
stand
in
need
of
,
God
is
alsufficient
,
God
sufficient
to
supply
whatsoever
we
stand
in
need
of
.
and
Christ
is
God-man
,
and
we
are
knit
to
Christ
by
faith
,
so
that
Christ
,
and
we
are
all
one
,
and
therefore
a
Christian
hath
a
rich
treasure
in
Christ
.
2.
And
then
he
hath
price
,
and
excellency
in
the
things
we
have
in
him
;
if
any
things
be
excellent
,
these
things
are
;
they
raise
our
condition
above
the
common
condition
of
the
world
,
nay
,
above
Angels
in
some
sort
,
making
us
heirs
,
and
fellowheirs
with
Christ
;
it
makes
us
the
Sons
of
God
,
sets
us
at
liberty
from
our
cursed
condition
,
and
not
onely
at
liberty
,
but
in
a
state
of
advancement
,
as
high
as
our
natures
can
reach
unto
.
Liberatio
à
summo
malo
,
summi
boni
hab●t
rationem
,
Freedom
from
the
greatest
evill
,
which
is
damnation
and
destruction
,
it
hath
respect
to
the
greatest
good
;
but
then
,
together
with
freedome
from
the
greatest
evill
,
we
have
advancement
to
the
All
grace
is
precious
.
greatest
good
.
Indeed
we
can
hardly
conceive
of
the
excellency
of
the
things
we
have
in
Christ
,
every
grace
is
precious
.
1.
How
precious
is
faith
that
layeth
hold
of
all
the
graces
in
Christ
,
and
makes
them
our
own
?
2.
What
precious
grace
is
love
,
that
makes
us
to
deny
our selves
,
and
communicate
our selves
to
the
good
of
others
?
A
world
of
good
a
loving
soul
can
do
.
3.
And
so
the
hope
of
life
,
what
an
Anchor
it
is
to
stay
the
soul
in
all
conditions
patiently
and
contentedly
?
And
every
grace
is
precious
,
and
needs
must
every
grace
be
precious
,
considering
the
price
they
cost
.
Things
dearly
bought
are
precious
,
and
every
grace
of
the
Spirit
,
and
the
Spirit
it self
is
purchased
by
the
blood
of
Christ
:
For
the
Spirit
hath
no
communion
with
us
,
till
peace
be
made
between
God
and
us
,
by
Christ
,
but
when
God
the
Father
is
reconciled
by
Christ
,
then
the
Spirit
a
friend
of
both
,
commeth
from
both
,
and
assureth
us
of
the
love
of
both
,
discovering
the
secret
love
of
God
in
Christ
,
and
bestoweth
all
grace
to
furnish
,
and
fit
us
for
heaven
.
So
that
the
graces
of
the
Spirit
are
precious
,
and
to
be
accounted
precious
,
because
they
cost
so
dear
as
the
blood
of
Christ
.
3.
And
then
for
usefulness
,
what
use
have
we
of
every
grace
?
what
were
our
lives
without
grace
?
what
serve
treasures
for
,
but
to
pay
our
debts
?
Christ
paid
all
your
debts
to
God
the
Father
,
to
Gods
justice
;
we
are
all
discharged
,
one
red
line
of
his
blood
drawn
over
the
debt
book
,
crosseth
all
the
debt
.
Satan
hath
nothing
to
do
with
us
,
in
him
we
have
remission
of
sins
,
and
he
is
now
in
heaven
to
make
intercession
for
us
,
and
plead
our
cause
as
our
friend
.
At
Gods
right
hand
,
we
have
a
friend
,
and
brother
in
our
nature
,
that
maintaineth
the
love
of
God
constantly
to
us
as
his
members
,
and
as
his
spouse
.
Besides
,
we
have
comfort
in
all
distresses
;
and
we
have
strength
The
Spirit
comforteth
in
all
distresses
.
in
all
our
weaknesses
;
light
,
and
direction
in
all
our
perplexities
,
by
the
Spirit
,
and
grace
of
the
Spirit
.
So
that
in
every
respect
,
Christ
and
the
graces
of
the
Spirit
are
satisfying
treasures
.
4.
The
Gospel
which
revealeth
this
is
a
treasure
,
specially
for
the
time
to
come
,
for
then
is
a
treasure
specially
usefull
.
Christ
is
a
rich
store-house
,
and
in
him
we
have
all
,
for
the
time
to
come
we
have
more
in
Christ
than
here
,
when
Christ
shall
be
revealed
,
and
we
shall
be
revealed
,
then
our
treasure
will
appear
;
And
before
that
at
the
hour
of
death
,
when
all
comforts
shall
be
taken
from
us
,
then
comes
in
the
treasure
of
a
Christian
,
then
he
hath
use
of
Christ
,
of
the
Spirit
of
Christ
to
support
him
;
and
the
spirit
of
faith
,
and
hope
,
to
strengthen
him
with
patience
,
and
willingness
to
go
to
Christ
;
then
come
in
all
the
riches
that
he
hath
laid
up
,
all
the
spirituall
graces
for
to
help
him
at
that
hour
.
So
that
specially
then
in
time
of
need
comes
in
these
treasures
,
Christ
with
his
grace
and
Spirit
.
The
best
use
of
Religion
is
in
time
to
come
.
Now
we
can
make
Christ
and
the
graces
of
the
Spirit
,
the
best
treasure
.
a
shift
with
Riches
,
and
Friends
,
and
strength
,
but
when
all
is
done
,
we
must
have
a
better
treasure
,
that
is
Christ
,
and
the
graces
of
Christ
.
We
may
refer
all
to
these
two
heads
,
Christ
partly
imparted
,
and
partly
imputed
.
That
that
is
imputed
is
his
righteousness
by
which
we
have
freedome
from
hell
,
advancement
to
Heaven
;
And
the
imparted
and
bestowed
favours
are
the
graces
of
his
Spirit
for
all
times
and
services
;
we
have
remedies
for
all
maladies
,
And
they
are
of
an
higher
nature
than
all
other
treasures
whatsoever
.
Therefore
to
shew
the
difference
between
this
and
other
treasures
,
Excellency
of
a
Christians
treasure
.
to
raise
up
the
estimation
of
Christ
,
and
the
good
things
in
him
,
these
treasures
we
have
in
Christ
imputed
and
imparted
,
1.
They
are
independent
.
The
comfort
of
them
doth
not
depend
on
any
inferiour
comfort
,
or
things
in
this
world
,
bu●
when
all
comforts
are
taken
away
,
then
they
are
of
speciall
use
.
2.
And
as
they
be
independents
,
so
they
be
universall
,
Christ
and
the
good
things
in
him
,
are
unversally
good
for
all
turnes
.
There
is
no
other
treasure
but
is
for
particular
ends
,
and
cannot
do
all
things
.
Riches
can
make
a
man
as
happy
as
Riches
can
do
,
and
dainties
make
a
man
as
lively
as
such
things
can
do
,
and
friends
can
do
what
friends
can
do
,
but
all
is
limited
,
they
cannot
do
more
than
in
the
spheae
of
their
Activity
;
but
what
is
said
of
Money
that
it
is
good
for
all
things
;
I
am
sure
it
is
true
of
the
grace
of
God
in
Christ
,
It
is
good
for
all
things
,
and
all
conditions
,
It
is
an
universall
good
.
3.
Then
it
is
a
treasure
that
is
proportionable
to
the
dignity
of
a
man
.
It
is
proportionable
to
the
soul
to
satisfie
the
desires
thereof
.
A
mans
desire
is
larger
than
any
pleasure
in
the
world
,
A
man
can
spend
all
his
contentment
in
an
earthly
thing
;
In
his
Earthly
contentments
cannot
satisfie
the
Soul
.
thoughts
and
affections
,
he
runneth
through
the
contentment
of
all
earthly
things
presently
.
If
a
man
had
all
earthly
contentments
the
soul
would
pass
through
them
all
,
&
see
beyond
them
,
and
when
he
hath
done
,
he
looks
on
them
as
soiled
commodities
,
and
cast
things
,
but
the
treasures
of
the
Gospell
in
Christ
are
proportionable
to
the
soul
,
they
be
spirituall
,
as
the
soul
is
spirituall
,
nay
,
likewise
they
be
larger
than
the
soul
;
the
treasure
is
larger
than
the
treasury
.
But
of
other
things
the
treasure
is
but
little
,
the
treasury
large
,
but
here
the
treasure
is
larger
than
the
treasury
,
for
our
soul
is
not
capable
of
the
fulnesse
of
Christ
.
There
is
more
in
Christ
,
and
more
in
our
state
of
happiness
than
the
soul
can
contain
;
the
soul
can
never
spend
,
nor
run
through
all
the
good
we
have
,
for
there
is
still
more
and
more
;
therefore
the
Apostle
cals
it
,
Eph.
3.
The
unsearchable
riches
of
grace
.
Search
more
and
more
,
and
still
they
be
unsearchable
;
Neither
eye
hath
seen
,
nor
ear
heard
,
nor
hath
it
entred
into
the
heart
of
man
,
to
conceive
of
the
excellent
things
in
Christ
,
1
Cor
.
2.
9.
they
transcend
the
capacity
of
the
soul
,
which
no
other
treasure
can
do
.
4.
And
then
they
have
another
excellency
,
They
make
the
soul
,
and
the
whole
person
a
treasure
,
as
God
saith
,
Mal
.
3.
I
will
make
up
my
Jewels
.
The
grace
of
God
makes
us
gracious
,
turneth
us
into
Jewels
.
No
other
treasure
can
change
The
high
excellency
of
the
grace
of
the
cask
wherein
it
is
,
but
these
blessed
things
of
God
,
and
of
Christ
,
wheresoever
he
dwelleth
,
he
makes
the
soul
like
himself
,
stamping
his
own
Image
and
likenesse
upon
it
,
for
such
is
the
change
of
nature
into
grace
that
it
makes
us
treasures
.
Other
treasures
perhaps
makes
us
worse
,
as
indeed
they
do
,
by
reason
of
the
pronenesse
of
our
dispositions
to
earthly
things
,
they
soil
and
stain
our
natures
.
But
these
treasures
of
excellent
things
purifie
our
natures
,
make
us
better
,
and
change
us
into
the
nature
of
themselves
,
nay
more
,
grace
changeth
the
worst
things
to
be
good
to
us
,
that
is
the
excellency
of
its
vertue
.
They
talk
of
the
Philosophers
stone
,
and
strange
things
,
but
I
am
sure
the
grace
of
God
is
so
excellent
a
treasure
that
Grace
turneth
all
to
good
.
it
extracts
good
out
of
every
evill
,
and
as
grace
turneth
all
to
good
,
and
so
the
sanctifying
spirit
concurring
with
it
,
draweth
the
greatest
comforts
out
of
the
greatest
crosses
.
And
is
not
that
a
rich
treasure
that
turneth
the
worst
things
to
good
?
I●
will
make
every
thing
to
guide
us
to
the
main
.
5.
That
our
affections
may
be
raised
higher
;
all
other
treasures
whatsoever
they
be
,
here
we
find
them
,
and
here
we
must
leave
them
,
whether
we
will
or
no
,
or
they
will
leave
us
.
As
the
wiseman
saith
of
Riches
,
They
have
Eagles
wings
,
Peritura
perituris
,
we
must
leave
perishing
earthly
things
,
to
perishing
men
.
But
is
this
treasure
of
that
nature
,
or
no
?
for
it
makes
the
soul
eternall
,
it
doth
raise
the
soul
to
be
spirituall
,
the
soul
carrieth
them
to
heaven
with
it
.
The
earthen
vessell
indeed
is
crackt
to
pieces
,
but
the
treasure
remaineth
,
the
soul
goeth
out
of
this
earthen
vessell
to
heaven
,
and
thither
carrieth
all
the
love
it
had
,
and
all
the
graces
,
and
the
Image
of
Christ
it
had
,
all
is
there
perfectly
,
nothing
is
taken
away
.
As
we
say
of
an
earnest
,
it
is
part
of
the
bargain
,
and
not
taken
away
again
,
Luke
.
11.
ult
.
it
was
said
of
Maries
part
,
that
her
part
shall
never
be
taken
from
her
.
All
other
things
will
be
taken
from
Though
all
be
taken
away
,
yet
the
good
things
of
Christ
are
durable
.
us
,
we
shall
be
stript
of
all
,
and
turned
naked
into
our
graves
,
we
know
not
how
soon
.
As
we
came
naked
,
so
must
we
be
turned
naked
,
but
Maries
part
,
the
interest
in
the
treasure
of
the
Gospel
,
and
the
good
things
of
Christ
,
shall
never
be
taken
from
us
;
but
shall
be
perfected
in
Heaven
.
When
friends
are
taken
away
,
and
life
taken
away
,
and
all
comforts
taken
away
;
yet
Maries
part
indures
for
ever
;
when
nothing
will
comfort
,
all
our
treasures
faile
,
as
at
the
hour
of
death
,
then
comes
in
this
treasure
and
comforts
most
.
So
that
herein
it
differs
from
all
treasures
,
it
is
never
taken
from
us
,
and
stands
us
in
greatest
use
and
stead
in
our
greatest
necessity
.
6.
And
which
is
of
speciall
use
,
other
treasures
we
cannot
carry
about
us
whither
soever
we
go
.
But
this
is
like
pearl
rather
than
treasure
.
A
Christian
carrieth
his
treasure
where
soever
he
goeth
,
nay
he
carrieth
it
in
his
heart
,
it
is
hid
there
,
and
who
can
take
it
out
thence
?
Can
the
Devill
?
no
,
It
is
hid
in
his
affections
,
his
love
,
and
choise
,
and
Judgment
,
hath
gotten
it
,
and
mastered
it
.
This
I
have
,
and
this
I
must
stick
to
in
life
and
death
,
for
having
got
it
in
his
heart
,
Judgement
,
and
affection
,
he
carrieth
it
wheresoever
he
goeth
,
maketh
use
of
it
wheresoever
,
in
Prison
,
at
liberty
,
abroad
,
or
at
home
,
let
all
the
Devils
in
Hell
conspire
,
they
may
take
away
his
life
,
but
not
his
treasure
,
they
must
leave
him
the
Gospell
;
perhaps
they
may
take
it
out
of
the
Book
,
but
can
they
get
it
out
of
the
soul
?
Indeed
,
unlesse
divine
truths
begotten
into
the
heart
,
the
The
malice
of
Satan
against
the
truth
of
grace
.
Devill
will
come
between
us
and
our
souls
,
and
rob
us
of
them
,
but
if
it
be
in
the
judgement
,
and
heart
,
we
carry
it
with
us
,
and
that
continually
,
and
in
all
places
,
else
it
could
not
serve
for
all
turnes
.
You
see
then
in
what
respect
this
treasure
is
so
excellent
.
First
,
that
we
may
believe
these
things
,
we
must
believe
God
,
and
believe
his
Saints
,
and
believe
Christ
.
1.
God
by
his
Spirit
saith
it
is
so
,
Prov.
3.
14
,
15.
The
knowledge
of
Christ
and
the
good
things
by
him
,
nothing
is
to
be
compared
to
them
;
Gods
judgement
,
is
the
rule
of
the
goodnesse
of
things
,
If
he
saith
,
it
is
so
,
it
is
so
,
Christ
calleth
it
a
treasure
,
that
a
wiseman
that
hath
Gods
Spirit
in
him
will
sell
6
Matth
.
29.
12
Luke
21.
●6
.
Luke
11.
all
for
to
obtain
it
.
Lay
up
treasure
in
heaven
,
Labour
to
be
rich
in
God
,
for
that
is
true
riches
.
2.
And
for
the
servants
of
God
,
take
Moses
,
and
St.
Paul
;
what
was
the
Judgement
of
Moses
,
In
comparison
,
The
worst
things
that
can
be
in
Christ
,
and
Religion
,
are
better
than
the
best
things
that
can
be
in
the
world
.
What
are
the
worst
things
?
11
Heb
.
26.
shame
and
reproach
,
together
with
poverty
,
and
the
like
,
but
the
reproach
of
Christ
,
which
is
most
insufferable
to
the
disposition
of
one
that
is
a
man
:
but
the
rebukes
of
Christ
,
are
greater
riches
,
than
all
the
treasures
of
Egypt
;
Nay
,
Moses
ballanceth
them
;
He
layeth
the
reproach
of
Christ
in
one
scale
,
and
the
treasures
of
Egypt
in
the
other
,
and
the
reproaches
of
Christ
is
the
heavier
scale
.
Take
Saint
Paul
,
Phil
.
3.
He
3
Phil
.
puts
into
one
scale
all
his
excellencies
,
whatsoever
he
had
,
He
was
a
Jew
of
the
tribe
of
Benjamin
,
without
reproof
,
as
to
the
Law
blameless
,
after
he
was
a
Christian
,
he
had
excellent
graces
,
abundance
of
the
Spirit
of
God
,
No
man
,
next
to
Christ
,
discovered
a
greater
portion
of
the
Spirit
of
Christ
,
and
yet
,
not
only
I
did
before
my
being
in
Christ
,
account
of
my
Pharisaism
,
and
righteousnesse
of
the
Law
,
and
civill
life
,
but
note
,
I
do
,
when
I
am
well
advised
what
I
say
,
I
do
,
doubtlesse
esteem
all
dung
in
comparison
of
the
excellency
of
the
Knowledge
of
Jesus
{αβγδ}
.
Christ
,
and
to
be
found
in
him
,
not
having
mine
own
righteousness
but
the
righteousness
of
Christ
,
that
is
the
Jewel
of
Jewels
,
the
treasure
of
treasures
,
for
thereby
we
come
to
have
infused
righteousnesse
,
imputed
is
the
most
usefull
,
and
therefore
the
Apostle
so
esteemes
that
,
that
in
regard
of
it
,
he
esteemed
the
other
{αβγδ}
quasi
{αβγδ}
.
Suidas
intestinum
quod
canibus
abjicitur
.
Lap
.
Significat
id
quod
omnes
aversantur
.
Zanch
.
in
Loc
.
Exhortation
.
nothing
;
&
thinks
he
hath
not
done
enough
till
he
hath
set
disgracefull
termes
upon
it
,
calling
it
dung
,
offall
,
that
which
is
cast
to
Dogs
,
he
will
suffer
the
losse
of
all
righteousnesse
,
reputation
,
and
all
,
that
he
may
gain
Christ
.
Thus
if
we
beleeve
the
judgement
of
God
,
and
of
men
led
by
the
Spirit
,
and
of
Christ
,
we
must
needs
judge
this
an
excellent
treasure
.
Use
.
Therefore
let
us
labour
to
have
our
parts
and
shares
in
this
excellent
treasure
of
Christ
,
and
the
good
things
of
Christ
,
to
give
no
rest
to
our
soules
,
till
we
have
union
,
and
communion
with
him
,
in
whom
all
treasures
are
hid
.
Get
the
Spirit
of
Christ
,
whence
all
graces
and
comforts
be
derived
;
what
will
all
other
treasure
do
good
,
when
we
stand
most
in
need
?
when
we
lie
gasping
for
comfort
,
as
we
must
ere
long
,
what
will
friends
,
and
possessions
do
good
;
What
will
these
farther
you
,
when
you
go
swelling
,
and
puffing
,
against
Gods
Ministers
,
and
truth
,
and
them
that
be
better
than
your selves
.
What
will
they
do
you
good
that
thus
leave
you
?
Alas
,
nothing
at
all
.
It
will
only
fill
your
soules
with
despair
,
and
horror
.
The
knowledge
of
God
in
Christ
,
and
the
Spirit
▪
of
God
to
seal
it
,
and
to
sanctifie
hard
hearts
,
is
the
only
thing
that
will
comfort
us
;
it
will
not
comfort
a
man
on
his
death
bed
,
that
he
hath
worn
gay
Apparell
,
or
been
acquainted
with
great
Persons
,
or
born
so
high
a
place
,
or
tasted
of
so
many
dainties
;
Alass
,
when
he
reflecteth
on
these
things
,
what
good
will
they
do
?
This
will
do
him
good
,
I
remember
such
promises
,
such
comforts
,
Promises
of
mercy
the
greatest
comforts
to
a
dying
man
.
such
precious
mercies
,
that
have
been
unfoulded
to
me
,
the
work
of
Gods
Spirit
in
me
,
hath
led
me
to
such
and
such
holy
actions
,
as
the
fruits
of
his
Spirit
.
I
remember
Christ
hath
been
unfoulded
to
me
,
that
I
might
cast
my self
on
his
mercy
.
These
things
may
comfort
,
but
other
things
may
be
,
objects
of
discomfort
,
but
comfort
,
they
can
yeeld
none
.
I
beseech
you
let
us
consider
wherefore
we
came
into
the
world
,
and
wherefore
God
hath
given
men
great
parts
.
We
are
sent
as
Factors
into
the
world
to
trade
,
being
all
Merchants
;
And
what
do
we
trade
for
?
for
this
commodity
that
we
should
carry
to
Heaven
with
us
,
that
we
may
go
stored
to
Heaven
with
them
.
If
a
Merchant
send
a
Factor
into
a
foreign
Country
,
and
he
bringeth
nothing
but
baubles
and
trifles
,
can
he
give
a
good
account
to
him
that
sent
him
?
Doth
God
send
us
into
the
world
to
get
a
great
deal
of
hard
clay
,
and
of
ill
gotten
goods
for
pleasures
,
and
to
deifie
our selves
,
and
others
,
to
make
our selves
much
more
the
Children
of
the
Devill
,
than
we
are
by
nature
?
No
,
we
are
Factors
for
great
matters
,
to
get
the
knowledge
of
God
in
Christ
,
to
get
neer
acquaintance
with
God
;
to
get
out
of
the
state
of
nature
,
to
get
neer
to
Heaven
,
these
be
the
ends
wherefore
we
live
in
the
world
.
This
earth
,
and
this
Church
of
God
is
a
fit
place
,
a
Seminary
,
a
Nursery
,
wherein
we
grow
,
and
are
fitted
to
be
transplanted
to
the
Heavenly
Paradise
.
Wherefore
do
we
live
,
and
wherefore
doth
God
give
these
excellent
parts
by
nature
?
Is
our
understanding
to
exercise
it self
in
the
dirt
of
the
world
?
Is
this
heart
,
these
wills
,
and
affections
given
to
cleave
to
baser
things
than
our selves
?
hath
he
given
love
,
so
sweet
,
so
large
an
affection
,
to
Love
a
sweet
and
large
affection
.
cleave
to
things
below
?
which
is
capable
of
Christ
,
of
Heaven
,
of
Happinesse
.
These
excellent
capacious
soules
of
ours
,
which
the
world
cannot
contain
,
are
they
for
any
thing
that
is
meaner
than
our selves
?
O
No
,
they
serve
for
Christ
,
and
for
these
excellent
treasures
.
O
that
we
should
forget
the
end
of
our
Creation
,
Redemption
,
live
here
,
and
labour
not
for
the
things
which
we
live
in
the
world
only
to
attain
to
?
but
let
the
Devill
abuse
us
.
As
they
catch
Whales
,
with
casting
empty
barrels
about
them
to
play
withall
:
So
while
we
be
playing
about
this
and
that
vanity
,
we
are
made
a
prey
to
Satan
.
How
few
live
to
that
purpose
for
which
they
are
?
Few
fit
themselves
for
their
eternall
condition
,
by
heaping
up
comforts
from
these
things
,
which
may
be
true
comforts
.
Lay
these
things
to
heart
,
that
we
may
be
wise
to
purpose
,
wise
to
Salvation
,
this
is
our
wisedome
,
and
our
understanding
.
Quest
.
B●t
how
shall
we
know
whether
we
have
interest
and
Examination
.
How
to
know
if
we
have
a
part
in
this
treasure
.
portions
in
these
excellent
treasures
,
I
,
or
No
?
Answ
.
1.
We
may
see
our
interest
in
them
,
esp●cially
,
by
our
esteem
of
them
.
If
they
be
presented
to
our
souls
indeed
as
God
doth
,
and
as
Christ
and
the
word
of
Christ
presents
them
,
then
it
is
an
argument
,
that
there
is
a
tincture
in
our
spirits
,
whereby
they
are
made
suitable
to
the
Spirit
of
Christ
.
If
they
be
presented
excellent
things
,
and
beyond
all
comparison
,
all
the
things
thou
canst
think
of
are
not
to
be
compared
with
them
▪
do
we
so
present
them
to
our selves
,
that
we
esteem
of
them
as
Moses
,
&
Paul
,
&
Gods
Children
do
?
do
we
so
esteem
of
grace
,
that
if
it
were
left
to
our
wish
,
whether
we
will
have
any
thing
in
the
world
,
or
a
greater
measure
of
grace
,
of
the
love
of
God
,
of
union
with
God
,
what
choise
would
we
make
?
our
estimation
and
choise
will
discover
the
frame
of
our
hearts
.
As
we
esteem
,
so
we
be
:
If
it
were
left
to
our
own
opinion
,
and
wish
,
and
desire
,
would
we
make
Davids
choise
,
Psa
.
4.
When
many
said
,
who
will
shew
us
any
good
?
a
right
temper
of
a
worldling
,
who
?
it
is
no
matter
who
,
Let
any
shew
me
any
good
,
do
but
shew
it
,
I
have
waies
enough
to
get
it
:
But
saith
David
,
Lord
lift
thou
up
the
light
of
thy
countenance
upon
me
.
Life
is
in
the
favour
of
God
,
Psal
.
63.
nay
,
the
favour
of
God
is
better
than
life
it self
.
I
had
rather
part
with
my
life
,
than
the
favour
of
God
;
saith
Paul
,
My
life
is
not
dear
to
me
,
so
I
may
finish
my
course
with
joy
.
Now
do
you
Acts
20
24.
esteem
Communion
with
God
,
and
peace
of
Conscience
,
higher
than
life
?
It
is
a
good
sign
of
interest
in
Christ
,
when
you
have
this
estimation
and
choise
on
him
.
2.
Again
a
sign
of
interest
in
this
treasure
is
,
when
we
have
How
to
know
our selves
to
to
have
an
interest
in
this
treasure
.
grace
to
make
use
of
it
on
all
occasions
,
for
together
with
graces
,
the
Lord
gives
his
Spirit
to
make
use
of
them
,
in
our
afflictions
,
in
our
troubles
.
And
therefore
they
that
make
not
use
of
the
Scriptares
,
and
promises
of
good
things
,
they
have
in
Christ
,
have
no
part
in
this
treasure
.
What
is
the
use
of
a
treasure
if
it
be
not
applied
to
our
occasions
?
if
we
run
to
earthly
contentments
,
and
never
make
use
of
our
best
grounds
of
comfort
?
Christ
giveth
an
excellent
note
of
discerning
,
where
Matth
.
6.
21.
the
treasure
is
,
there
the
heart
will
be
,
wouldest
thou
know
whether
thy
treasure
be
in
earth
or
heaven
?
where
is
the
heart
?
that
is
,
where
is
thy
love
,
thy
joy
,
delight
,
aske
thy
soul
what
thou
lovest
most
,
what
thou
most
cleavest
in
affection
to
,
what
How
to
know
that
our
hearts
be
Heavenward
or
not
.
thou
delightest
most
in
,
there
is
thy
heart
.
And
therefore
they
,
that
have
few
thoughts
,
and
very
shallow
,
and
weak
thoughts
of
the
better
state
to
come
,
and
of
the
state
that
th●y
have
here
in
Christ
,
and
the
excellencies
in
Christ
above
the
world
,
that
do
not
think
of
these
things
with
joy
,
and
love
of
God
,
their
heart
is
not
there
,
therfore
their
treasure
is
not
there
.
They
that
have
hearts
eaten
out
with
the
world
,
if
they
were
anatomized
,
you
should
find
nothing
but
projects
for
the
world
.
Anatomize
their
affections
,
there
is
nothing
but
the
love
of
the
world
,
and
vanity
,
and
emptyness
,
and
which
is
worse
than
emptiness
,
much
sin
,
and
evill
,
that
Satan
hath
brought
into
the
world
.
And
if
nothing
be
found
in
the
soul
,
but
worldly
vanities
,
and
profits
,
Alass
,
where
is
our
treasure
?
our
treasure
certainly
is
here
,
and
not
in
Heaven
,
for
where
the
heart
is
,
there
is
our
treasure
.
They
that
have
treasures
,
Oh
they
mind
them
.
Therefore
we
shall
see
worldly
men
,
they
have
nothing
in
them
,
you
shall
not
have
a
savoury
word
of
goodness
,
their
minds
are
like
mines
of
Gold
and
Silver
,
they
say
of
them
,
that
where
they
are
,
the
ground
is
alwaies
barren
,
because
the
metall
sucketh
out
the
juice
,
that
should
cherish
it
:
And
so
it
is
with
all
the
minds
of
earthly
men
,
enter
into
an
Heavenly
disco●rse
,
it
is
not
for
them
,
they
have
not
a
word
with
them
,
they
have
no
savour
,
no
relish
of
it
,
they
shew
a
distaste
,
yet
if
it
be
brought
in
by
occasion
of
mortality
,
a
short
thing
will
serve
,
but
they
will
quickly
be
in
the
old
tract
of
the
world
,
they
be
so
unwilling
to
dwell
in
the
meditation
of
these
things
,
that
they
be
meer
strangers
to
them
.
3.
A
man
will
think
of
his
treasure
,
and
look
on
it
,
as
a
covetous
man
,
that
though
he
use
not
his
Gold
,
yet
will
open
his
Chest
to
look
on
it
;
excellent
is
the
colour
of
it
.
Shall
a
Note
.
worldling
joy
in
refined
earth
,
and
shall
not
a
Christian
delight
to
reflect
on
Christianity
,
and
his
comforts
in
Christ
,
and
his
future
estate
?
and
what
blessed
conditions
abide
in
him
,
and
being
for
ever
with
the
Lord
,
and
having
such
Rivers
of
pleasure
?
The
oldest
man
,
the
dullest
wit
,
will
never
forget
where
he
layeth
his
treasure
,
and
when
we
cannot
call
to
mind
this
comfort
,
and
that
comfort
,
and
things
usefull
for
us
,
it
is
a
sign
they
be
not
treasures
to
us
,
for
if
they
were
,
we
would
make
more
of
them
.
I
beseech
you
therefore
labour
more
and
more
,
that
as
things
are
in
themselves
,
and
as
God
who
is
the
rule
of
all
truth
,
doth
judge
of
things
,
so
let
us
judge
of
things
,
let
them
be
to
us
,
as
Things
are
to
be
judged
,
as
God
judgeth
of
them
.
they
are
to
him
;
and
as
they
are
in
themselves
.
If
they
be
treasures
,
the
blessings
and
comforts
of
Gods
Spirit
,
and
the
good
things
of
Christ
,
let
them
be
so
to
us
?
never
leave
begging
of
God
,
that
we
may
have
a
sanctified
judgement
,
to
have
the
same
mind
of
them
,
that
he
hath
;
and
to
this
end
ballance
them
often
with
other
things
.
As
Moses
did
,
and
as
Paul
did
,
lay
them
in
the
scale
,
and
consider
the
emptiness
,
and
vanity
of
all
things
besides
grace
and
the
Spirit
,
and
the
good
things
of
Christ
,
and
what
other
comforts
they
will
afford
.
God
hath
given
wit
and
discourse
,
how
shall
we
use
them
better
then
by
comparing
different
things
,
and
answerable
to
our
comparing
to
make
choyce
;
we
should
shew
our selves
wise
men
in
our
wise
choice
,
and
good
men
in
our
good
choyce
;
how
else
should
we
shew
our selves
to
be
what
we
would
be
thought
to
be
.
There
be
treasures
in
these
poor
vessels
of
bread
and
wine
.
Sacraments
.
Now
what
treasures
are
conveyed
by
them
,
if
we
look
on
themselves
?
bread
is
an
ordinary
thing
,
but
the
good
conveyed
to
us
by
God
,
is
conveyed
by
these
common
easie
things
.
Thus
God
delights
to
shew
himself
in
common
ordinary
wayes
to
us
;
therefore
raise
up
your
thoughts
from
the
commonness
of
the
things
,
to
the
excellency
of
the
things
conveyed
;
what
is
conveyed
by
bread
?
the
body
of
Christ
crucified
,
and
what
is
conveyed
by
that
?
God
reconciled
,
in
Jesus
Christ
,
by
the
sufferings
of
Christ
,
the
love
of
God
,
and
mercies
of
God
,
and
pardon
of
sins
;
great
good
is
conveyed
by
the
bread
broken
,
for
Christ
is
conveyed
,
with
satisfaction
to
divine
Justice
,
and
thence
favour
,
and
reconcilement
with
him
.
And
so
when
his
comforts
are
represented
by
refreshing
of
our
bodies
;
Christs
body
is
meat
indeed
,
Christs
blood
is
drink
indeed
;
the
benefit
of
Christs
blood
,
and
satisfaction
are
great
things
that
are
conveyed
by
a
reverent
receiving
of
the
Sacrament
;
if
we
come
preparedly
,
we
have
communion
with
Christ
,
in
whom
are
hid
all
treasures
.
Vers
.
7.
But
we
have
this
treasure
in
earthen
vessels
,
that
the
excellency
of
the
power
may
be
of
God
,
and
not
of
us
.
WE
entred
upon
this
verse
the
last
day
.
But
we
have
this
treasure
in
earthen
vessels
:
Where
he
answereth
an
objection
;
(
for
the
heart
of
man
is
full
of
objections
,
against
Scripture
truths
.
)
God
in
manner
of
his
disp●nsation
,
pleaseth
not
the
naturall
heart
of
man
,
especially
when
it
●hinks
it self
most
wise
,
but
pleaseth
it self
in
cavilling
,
and
expostulating
against
the
word
,
or
the
dispensation
of
it
;
and
therefore
the
Apostle
being
desirous
,
that
these
blessed
things
may
come
to
the
hearts
of
the
people
he
hath
dealt
withall
,
takes
away
all
objections
that
may
stand
between
them
,
and
the
truth
.
The
chief
objection
is
the
baseness
of
Pauls
condition
,
he
was
scorned
,
and
persecuted
in
the
world
.
It
is
true
,
we
are
earthen
vessels
,
but
we
have
a
treasure
in
these
vessels
;
And
God
is
wise
,
and
his
end
is
good
,
that
the
excellency
of
the
power
may
be
of
God
,
and
not
of
us
.
And
then
the
Treasurer
,
and
the
under
Treasurer
,
Christ
is
the
chief
,
we
are
the
under
treasurers
;
and
then
the
vessels
,
which
this
treasure
is
contained
in
,
earthen
vessels
,
are
baser
than
the
treasure
it self
;
and
then
the
reason
of
this
seeming
disproportion
,
That
so
excellent
a
treasure
is
in
earthen
vessels
.
These
be
the
pariculars
that
deserve
to
be
unfolded
.
Some
of
them
have
been
unfolded
in
part
already
.
I
shewed
that
the
Gospell
was
a
treasure
,
soul-saving
truth
is
a
treasure
.
It
was
compared
to
light
,
the
most
divine
quality
of
all
,
fittest
to
set
out
divine
truths
,
which
hath
influence
conveyed
from
heaven
with
it
;
and
which
discovers
it self
,
and
all
excellencies
in
the
world
besides
.
And
now
it
is
set
out
by
another
borrowed
speech
,
which
we
highly
esteem
in
the
world
,
that
is
a
treasure
;
nothing
more
prized
than
light
,
and
treasure
;
God
speaketh
in
our
own
language
to
us
,
not
that
heavenly
things
are
not
better
than
any
earthly
things
;
but
we
cannot
understand
God
,
if
he
speaks
in
any
other
language
;
and
therefore
he
conveyeth
the
excellency
of
spirituall
things
,
under
that
which
we
most
prize
in
the
world
,
under
light
,
and
under
treasure
.
I
came
then
to
make
a
use
of
tryall
,
whether
we
have
this
treasure
,
or
no
.
Contentation
.
For
further
use
,
if
so
be
Christ
,
and
the
good
things
by
him
discovered
are
such
a
treasure
,
then
we
ought
to
be
content
with
him
;
though
God
cut
us
short
in
regard
of
outward
things
.
For
we
have
a
treasure
;
and
this
is
one
benefit
we
have
by
it
,
If
we
have
Christ
,
we
shall
have
all
other
things
,
as
much
as
God
shall
see
needfull
,
they
shall
be
cast
into
the
bargain
,
and
that
is
one
comfort
.
The
little
we
have
,
we
shall
have
with
a
blessing
.
And
then
The
people
o
God
,
that
little
they
have
,
it
is
with
a
blessing
.
though
we
be
never
so
poor
in
the
world
,
we
are
rich
in
promises
.
Rich
faith
we
have
to
make
use
of
these
rich
promises
,
precious
faith
,
and
precious
promises
,
we
have
bills
,
and
God
is
a
good
pay-master
,
and
is
content
to
be
sued
on
his
own
bond
,
we
cannot
have
a
better
debter
than
God
himself
.
Now
having
the
Spirit
of
God
,
to
give
us
precious
faith
,
to
lay
hold
on
the
rich
and
precious
promises
we
have
in
Jesus
Christ
,
therefore
we
should
not
be
much
discontented
with
whatsoever
befals
us
in
this
world
,
for
we
have
a
rich
portion
.
Let
us
labour
to
understand
this
,
and
consider
not
onely
that
A
Chrstian
rich
in
reversion
.
we
are
rich
in
bils
,
and
pro●ises
,
but
in
reversion
.
The
best
riches
are
laid
up
in
heaven
for
us
,
we
have
some
earnest
,
and
other
tasts
of
them
here
,
some
grapes
of
Canaan
,
but
the
best
is
to
come
,
the
true
treasures
are
laid
up
in
heaven
;
what
we
have
here
,
alas
,
is
nothing
to
that
we
shall
have
hereafter
.
Therefore
having
a
rich
God
,
and
a
rich
Saviour
,
God-man
;
God
having
inriched
our
natures
,
and
willing
to
inrich
our
persons
,
so
far
as
shall
concern
heaven
,
having
rich
faith
,
and
rich
promises
,
and
rich
reversions
,
for
matters
of
this
world
let
God
deal
as
he
pleaseth
,
God
that
gave
so
rich
a
treasure
,
as
his
own
son
,
cannot
deny
any
thing
else
,
as
the
Apostle
reasoneth
strongly
,
If
he
hath
not
spared
his
own
son
,
but
given
him
to
8
Rom.
32.
death
for
us
all
,
how
shall
not
he
with
him
give
us
all
things
;
he
wonders
that
any
man
should
call
it
to
question
,
how
can
it
be
?
He
stands
not
on
petty
commodities
,
which
we
stand
in
need
of
▪
that
giveth
treasures
.
It
is
your
Fathers
pleasure
to
give
you
a
kingdome
;
Dabit
regnum
,
&
non
dabit
viaticum
?
He
will
give
you
a
kingdome
,
and
will
not
he
give
you
safe
conduct
and
provision
to
bring
you
to
heaven
?
Consider
this
,
and
often
examine
your
faith
,
whether
ye
believe
these
things
or
no
.
If
you
believe
them
,
why
are
you
discontented
with
every
petty
losse
and
crosse
in
the
world
,
as
if
there
were
no
better
things
to
depend
upon
?
1.
Oh
labour
to
bring
our
hearts
to
an
holy
contentment
,
and
for
a
Spirit
of
wisdome
to
improve
this
treasure
,
What
use
is
there
of
a
treasure
,
if
we
do
not
imploy
it
,
for
a
supply
of
our
wants
?
and
therefore
make
use
of
the
riches
we
have
in
Jesus
Christ
:
Are
we
sinfull
?
he
is
gracious
;
have
we
much
guilt
lyeth
on
our
consciences
?
Christ
hath
a
great
deal
of
favour
,
he
is
the
beloved
Son
of
God
,
set
that
against
conscience
;
have
we
We
must
make
good
use
of
our
treasure
.
many
enemies
in
the
world
?
we
have
an
intercessor
in
heaven
;
doth
sin
abound
?
grace
aboundeth
much
more
.
Is
there
any
want
either
in
grace
,
or
in
comfort
in
the
things
of
this
world
?
see
a
full
,
and
rich
supply
,
in
Jesus
Christ
.
2.
And
then
get
wisdome
to
make
use
of
it
.
There
is
a
speciall
art
to
make
use
of
the
good
things
we
have
in
Christ
every
day
.
For
a
man
to
famish
at
a
feast
,
to
starve
and
perish
with
thirst
at
the
fountain's
head
,
it
is
ignorance
,
and
want
of
wisdome
.
If
we
be
in
Christ
,
if
we
have
a
well-head
,
whence
we
may
fetch
whatsoever
we
stand
in
need
of
,
if
we
have
faith
,
and
to
this
end
begge
of
God
a
Spirit
of
wisdome
and
revelation
,
to
know
the
excellent
things
we
have
in
Christ
.
3.
And
likewise
labour
for
a
vessell
of
faith
,
for
to
contain
this
treasure
,
and
get
inlargement
of
faith
,
the
larger
faith
we
bring
,
the
larger
measure
we
carry
from
Christ
.
As
the
poor
woman
,
that
had
vessels
of
Oyl
,
had
she
had
more
vessels
,
she
had
had
more
Oyl
;
for
the
Oyl
increased
,
as
her
vessels
served
.
2
Rings
4.
6.
If
we
had
more
faith
,
we
might
have
larger
Oyl
of
grace
,
and
larger
Oyl
of
comfort
from
Gods
word
in
Christ
,
and
Gods
riches
in
Christ
.
And
therefore
beg
with
the
holy
Apostles
,
Lord
increase
our
faith
,
That
as
we
have
rich
promises
,
and
a
rich
Christ
,
and
rich
comforts
,
so
we
have
rich
faith
.
4.
And
because
Christ
is
rich
,
not
to
them
that
are
without
him
,
but
within
him
,
as
they
have
union
with
Christ
,
labour
therefore
to
strengthen
this
union
with
Christ
,
that
we
may
be
neerer
and
neerer
the
fountain
,
neerer
and
neerer
the
Well
head
neerer
and
neerer
the
treasure
of
all
.
And
therefore
labour
in
use
of
the
Word
and
Sacraments
to
increase
union
,
and
so
to
increase
Communion
with
Jesus
Christ
.
5.
And
for
this
purpose
increase
the
sense
of
emptinesse
in
in
our
s●lves
,
for
as
we
grow
empty
in
our
conceipts
,
so
are
we
fitted
to
be
full
with
Gods
goodnesse
,
He
sends
the
rich
empty
Luke
1.
53.
away
,
that
be
rich
with
the
windy
conceipt
of
their
own
worthinesse
.
Let
us
search
deeply
into
our
own
hearts
,
what
we
want
,
what
sin
lieth
on
us
,
that
we
may
be
pardoned
;
what
is
wanting
we
should
know
,
that
it
might
be
supplied
.
It
should
be
our
daily
task
to
empty
our selves
,
by
our
dayly
consideration
of
our
own
wants
,
and
sinfullnesse
,
and
then
to
setch
a
fresh
supply
fom
the
throne
of
grace
.
It
is
with
a
Christians
heart
,
as
a
Vessell
that
is
full
of
something
it
should
not
be
:
So
when
mens
hearts
are
full
of
windiness
,
and
what
they
should
not
have
,
The
more
we
labour
to
see
our selves
,
the
more
God
infuseth
supernaturall
grace
and
knowledge
into
us
.
And
therefore
let
these
two
go
together
▪
Mans
dutie
.
Know
our
riches
in
Christ
,
and
know
our selves
,
Know
God
in
Christ
,
and
Christ
,
and
then
our
own
basenesse
,
and
that
is
the
way
to
make
use
of
the
treasure
we
have
.
6.
And
likewise
meditate
,
and
recollect
our
thoughts
dayly
of
the
vanity
of
all
things
here
,
that
our
hearts
run
after
so
much
.
Alass
,
what
is
here
we
should
stand
so
much
upon
,
as
to
neglect
our
treasure
?
what
is
here
will
indure
the
scanning
of
a
wise
man
?
what
is
worthy
our
Spirits
,
our
Soules
,
our
Labours
.
Let
us
wisely
consider
,
and
see
through
these
things
,
and
see
beyond
all
things
here
,
see
them
,
and
then
see
as
much
as
we
can
into
these
treasures
,
which
we
can
never
see
through
,
for
they
be
larger
than
the
Soul
.
All
other
treasures
are
contained
in
a
place
,
and
the
place
larger
than
the
treasure
,
but
these
riches
be
larger
then
the
treasury
.
But
see
as
far
as
we
can
into
the
demension
and
hight
,
and
depth
,
and
bredth
of
these
things
,
and
seeing
A
proud
and
carnall
man
relisheth
no●
the
things
of
God
.
the
vanity
of
all
things
below
,
the
excell●ncy
of
these
things
,
using
our
wits
this
way
,
it
will
teach
us
how
to
improve
this
treasure
.
I
know
these
things
be
uncoth
,
and
strange
to
a
carnall
proud
man
.
To
advance
things
so
much
that
they
see
not
,
to
set
such
a
price
on
things
they
understand
not
;
but
God
is
wiser
than
we
,
&
if
we
take
his
word
for
truth
,
we
must
judge
good
,
and
conceive
more
than
I
relate
to
you
.
We
m●st
go
to
a
skilfull
Lapidary
,
if
we
will
know
the
price
of
a
stone
,
And
if
we
will
know
the
price
of
a
treasure
,
go
to
him
that
is
able
to
judge
:
consider
not
what
vain
foolish
men
think
of
Gods
waies
,
but
ask
God
,
and
Christ
;
foolish
Creatures
prize
a
bastardly
Corall
more
than
a
precious
stone
.
So
much
of
that
doctrine
.
2.
To
proceed
to
the
next
point
.
We
are
the
treasurers
,
we
have
this
treasure
in
earthen
vessels
.
We
Apostles
and
Ministers
.
So
that
the
riches
of
the
Gospel
,
they
are
conveyed
under
disp●nsations
ministeriall
.
And
then
the
condicions
of
these
,
namely
,
They
be
eat
then
vessels
.
God
is
so
good
,
that
he
not
only
coveyeth
treasure
to
us
,
and
giveth
us
rich
promises
,
but
he
giveth
us
those
that
shall
help
us
to
come
to
the
poss●ssion
of
,
and
interest
in
them
;
All
the
Riches
that
we
can
desire
are
in
Christ
,
and
from
Christ
,
but
then
Christ
must
be
acknowledged
,
and
these
treasures
must
be
conveyed
,
and
brought
in
,
and
therefore
God
hath
ordained
an
ordinance
to
us
,
by
way
of
intreaty
,
by
way
of
perswasion
,
and
by
all
the
waies
the
Spirit
Ministery
of
the
Gospell
how
expressed
in
Scripture
.
Numb
.
21.
9.
of
God
in
Scripture
useth
.
And
hereupon
the
Ministery
of
the
Word
,
from
the
excellent
use
of
it
,
is
set
out
many
waies
.
1.
As
it
is
with
the
lifting
up
of
the
brazen
Serpent
,
If
it
had
not
been
lift
up
,
they
could
not
have
seen
it
to
have
healed
them
.
The
Ministery
of
the
word
sets
up
Christ
,
that
all
may
behold
for
the
healing
of
all
their
Spirituall
Diseases
.
2.
It
is
the
lifting
up
of
a
Banner
,
that
all
may
come
under
it
:
The
Gospell
is
this
Banner
,
As
in
Cant
.
2.
verse
4.
3.
If
treasures
be
never
so
rich
and
lie
hid
in
the
earth
,
there
is
no
use
of
them
.
Now
therefore
is
a
calling
appointed
to
dig
out
treasures
,
to
spread
them
before
Gods
people
,
to
lay
before
them
the
unsearchable
riches
of
the
Gospel
.
The
use
of
the
ministery
Eph.
3.
8.
is
to
lay
them
open
to
the
view
of
Gods
people
.
4.
Christ
hath
a
great
love
to
his
people
,
but
he
must
have
some
body
to
woo
for
him
.
The
Ministery
is
a
woing
for
Christ
,
It
discovers
the
excellency
of
Christ
,
and
our
want
,
and
need
to
be
inriched
by
Christ
.
Therefore
they
be
called
{αβγδ}
,
Friends
of
the
Bride
,
to
shew
the
riches
of
Christ
,
and
the
John
3.
29.
{αβγδ}
Churches
beggery
,
and
so
to
procure
the
happy
marriage
between
Christ
,
and
the
Church
.
That
is
the
use
of
the
Ministery
,
to
hand-fast
Christ
and
the
Church
together
,
to
make
up
the
marriage
,
that
so
the
Church
may
be
presented
a
chast
Virgin
to
2
Cor
.
11.
2.
Christ
,
so
glorious
a
Husband
.
By
them
Gods
sends
his
Jewels
and
treasures
to
the
Church
in
this
time
of
contract
,
(
as
this
world
is
but
a
time
of
contract
between
Christ
and
his
Church
)
As
Abraham
sent
his
servant
to
procure
a
marriage
between
Gen.
24.
2●
.
Isaac
,
and
Rebeckah
;
The
faithfull
servant
carrieth
Jewels
to
inrich
her
,
and
make
her
more
lovely
,
in
Isaacs
sight
,
when
she
was
brought
to
him
:
So
Ministers
carry
those
treasures
,
open
these
Jewels
to
overcome
the
Church
,
that
seeing
the
riches
in
Christ
,
she
may
be
more
in
Love
with
Christ
,
so
rich
a
Husband
.
5.
The
Ministery
is
the
Salt
of
the
world
;
without
salt
things
Matth
.
5.
13.
putrifie
,
so
salt
peeserveth
them
,
and
eats
out
the
corruption
,
it
hath
a
clensing
,
purifying
power
;
what
were
the
souls
of
Gods
people
without
it
?
rotten
and
stinking
in
Gods
nostrils
,
with
pride
and
self-conceitednesse
.
6.
So
we
are
called
the
light
of
the
world
;
we
are
in
Matth
.
5.
darknesse
,
and
were
not
Gods
lights
held
out
,
what
were
the
world
,
but
an
Egypt
?
nothing
but
palpable
darknesse
.
As
in
times
of
Popery
,
when
there
was
no
Ministery
,
but
instead
of
it
Masse
,
and
other
empty
things
.
7.
And
therefore
in
the
Revelations
and
other
places
they
are
compared
to
stars
.
The
Church
is
as
a
Firmament
,
and
Heaven
.
And
Antichrist
in
opposition
is
compared
to
earth
.
And
the
stars
in
Heaven
,
be
those
that
be
set
to
shine
in
the
darknesse
of
the
night
of
the
world
,
to
give
aim
to
others
,
which
way
to
walk
.
But
I
might
be
large
in
this
.
I
only
speak
of
it
for
a
generall
God
not
only
giveth
his
Church
rich
treasures
,
but
calleth
his
Ministers
to
unfold
them
.
use
to
us
all
,
that
we
may
better
conceive
of
Gods
love
,
no●
only
to
give
to
his
Church
rich
treasures
,
but
likewise
a
calling
whereby
these
things
may
be
unfoulded
to
us
,
that
our
love
,
and
affection
may
be
stirred
up
to
them
.
And
therefore
Eph.
4.
When
Christ
ascended
to
heaven
in
triumph
,
intending
to
leave
the
richest
things
in
the
world
,
(
as
Emperors
and
Kings
Simile
.
Eph.
4.
8.
in
triumph
scatter
Gold
and
Silver
)
he
gave
gifts
to
men
,
what
were
these
gifts
,
petty
mean
things
?
No
,
but
some
Evangelists
,
Eph.
4.
11.
some
Prophets
,
Pastors
and
Teachers
,
And
how
long
?
To
the
end
of
the
world
;
not
only
for
the
laying
of
the
foundation
of
Religion
,
vers
.
13.
(
as
some
will
have
the
word
only
used
,
to
lay
the
foundation
,
and
then
to
leave
them
to
I
know
not
what
)
But
to
edifie
and
build
them
up
more
and
more
.
Therefore
the
greatest
gift
Christ
in
triumph
will
scatter
to
his
Church
,
is
gifts
,
and
men
furnished
with
gifts
for
the
service
of
the
Church
,
Jer
.
3.
v.
15.
when
God
promiseth
to
blesse
his
people
,
he
saith
,
I
will
give
you
Pastors
according
to
mine
own
heart
,
as
if
that
were
a
blessing
of
blessings
;
and
therefore
,
they
that
live
under
the
Ministery
of
the
Gospel
,
let
them
know
the
good
things
of
the
Gospel
are
not
only
Treasures
,
but
the
Ordinances
of
God
,
wherein
that
Treasure
is
conveyed
;
it
is
a
Treasure
,
we
Ministers
carry
this
Treasure
in
ea●then
vessels
.
The
Church
where
means
are
,
is
as
it
were
Gosh●n
,
a
place
of
light
,
and
all
other
places
are
places
of
darkness
;
how
pittiful
Exod
.
10.
22
,
23.
is
it
to
live
in
places
where
means
of
salvation
are
not
,
that
have
no
light
shining
in
their
hearts
at
all
?
I
would
enforce
this
point
if
I
were
to
speak
in
another
place
,
and
to
another
Auditory
;
but
I
cannot
unfold
my
Text
without
opening
it
in
some
degrees
,
and
therefore
we
will
hasten
.
We
have
these
treasures
in
earthen
vessels
.
The
condition
of
all
Ministers
,
they
be
men
,
and
carry
these
treasures
in
earthen
vessels
;
in
earthen
vessels
?
in
what
sense
?
First
,
it
is
true
fundamentally
;
and
for
the
matter
whereof
Ministers
and
all
other
men
consist
,
it
is
but
earth
.
Secondly
,
it
is
true
of
their
condition
;
earth
is
the
basest
of
all
elements
,
and
they
are
counted
of
carnal
foolish
men
,
the
basest
Callings
of
all
;
they
be
poor
and
despised
,
and
thereupon
earthen
vessels
in
the
regard
of
the
esteem
of
the
world
,
&
usage
in
the
world
;
earth
in
matter
,
earth
in
condition
,
earth
in
esteem
,
Man
an
earthen
vessel
.
earth
in
usage
suitable
to
their
esteem
,
earthen
vessels
every
way
.
1.
For
the
matter
whereof
we
consist
,
the
foundation
of
all
the
rest
;
it
is
the
common
condition
of
all
,
the
rest
are
more
peculiar
to
the
Ministers
;
we
are
all
but
earthen
vessels
.
You
know
the
Story
of
our
Creation
,
God
made
us
of
the
earth
,
but
if
we
had
not
sinned
,
though
we
had
been
made
of
the
earth
,
we
should
never
have
been
turned
to
the
earth
again
,
but
our
states
should
have
been
changed
.
Gods
gracious
power
would
have
suspended
that
Mortality
Sin
the
cause
of
death
.
which
our
nature
of
it self
was
subject
to
;
for
man
being
made
of
earth
,
was
subject
to
have
turned
to
earth
again
,
though
he
had
not
sinned
,
but
by
the
door
and
gate
of
sin
,
death
entred
into
the
world
.
The
Angels
were
subject
to
fall
at
well
as
the
Devils
,
for
every
created
thing
is
changeable
,
and
so
the
Angels
,
only
God
suspendeth
that
possibility
of
sin
,
and
establisheth
them
in
grace
,
but
he
withdrew
his
support
from
the
Devils
and
suffered
them
to
fall
.
So
man
,
if
he
had
not
sinned
,
God
would
have
continued
him
in
grace
,
that
though
mortal
by
nature
,
yet
his
mortality
should
have
been
so
suspended
,
that
the
subjection
to
mortality
should
never
have
come
to
act
;
but
since
sin
,
the
curse
is
on
us
,
of
earth
thou
art
,
and
to
earth
thou
shalt
return
,
dust
Gen.
3.
1●
.
thou
art
,
and
to
dust
thou
shalt
return
.
We
be
all
earthen
vessels
in
our
original
,
and
in
our
end
,
earth
to
earth
,
dust
to
dust
,
as
we
say
of
Ice
,
water
thou
art
,
and
to
water
thou
shalt
return
,
because
it
riseth
of
water
,
and
is
dissolved
into
water
again
;
so
a
man
that
consisteth
on
earth
,
dust
thou
art
,
and
to
dust
thou
shalt
return
,
thou
shalt
be
resolved
into
thy
first
principle
whereof
thou
wast
made
;
so
that
we
are
but
earthen
vessels
,
by
reason
of
the
curse
inflicted
on
us
since
the
Fall
.
2.
An
earthen
vessel
is
but
a
weak
frame
,
a
little
dirt
concocted
with
the
fire
;
and
we
are
a
more
exquisit
frame
knit
together
Man
made
after
a
wonderful
manner
.
by
a
more
singular
art
of
God
,
being
made
in
a
wonderful
manner
,
and
yet
God
compares
his
frame
of
us
to
our
frame
of
earthen
vessels
,
since
the
Fall
.
Beloved
,
it
is
matter
of
experience
which
needeth
no
proof
,
I
would
we
could
make
good
use
of
it
,
rather
than
stand
to
prove
it
;
nothing
is
more
apparent
than
the
frailty
of
man
,
and
yet
nothing
less
made
use
of
,
The
Lord
remembers
we
are
but
dust
,
but
we
forget
it
.
If
we
could
remember
we
were
dust
,
it
were
well
,
to
make
us
lesse
proud
,
and
lesse
presumptuous
;
the
Lord
knows
we
are
but
dust
to
pitty
us
,
but
we
remember
not
that
we
are
dust
to
humble
us
;
and
therefore
as
God
knows
we
are
dust
and
earthen
vessels
,
we
should
often
think
of
it
too
,
to
make
us
humble
and
sober
,
and
to
take
off
our
high
thoughts
from
any
excellency
here
.
And
take
heed
l●st
by
intemperance
we
break
our selves
sooner
Intemperance
.
than
we
should
do
,
many
break
themselves
by
intemperate
courses
,
as
candles
that
have
theeves
in
them
,
as
we
say
,
that
consume
them
before
their
ordinary
time
;
so
many
by
intemperate
lusts
and
courses
they
break
the
thread
of
their
lives
.
Indeed
let
an
earthen
vessel
be
preserved
never
so
,
it
will
moulder
to
peeces
,
though
it
may
be
kept
an
hundred
years
,
if
preserved
from
knocks
;
so
man
will
moulder
of
himself
to
an
end
,
all
the
art
and
skill
in
the
world
cannot
prevent
it
.
Yet
notwithstanding
there
may
be
,
and
ought
to
be
care
that
Not
to
shorten
our
dayes
by
sinful
courses
.
we
shorten
not
our
own
dayes
,
as
many
intemperate
persons
do
,
and
that
in
sinful
courses
,
which
is
more
to
be
lamented
.
Therefore
let
us
often
think
of
our
condition
.
Jer
.
18.
2
,
3
,
4.
v.
God
bids
the
Prophet
go
to
the
Potters
house
,
and
see
his
making
of
pots
,
and
there
he
sees
how
he
makes
one
to
one
use
and
another
to
another
;
and
so
we
are
but
vessels
of
earth
for
several
uses
;
and
let
us
learn
the
use
,
the
Prophet
there
was
taught
;
To
resign
our selves
to
Gods
dispensation
,
if
he
will
Resign
our selves
to
God●
dispensation
.
make
us
longer
or
shorter
,
of
this
use
or
that
use
,
let
God
have
his
will
,
and
not
quarrel
with
God
;
as
the
vessels
never
quarrels
with
the
Potter
who
makes
what
vessels
he
pleaseth
,
and
for
what
end
he
pleaseth
,
as
the
Apostle
makes
use
of
it
in
the
great
point
of
predestination
,
Rom.
9.
10.
Use
1.
And
since
the
best
Ministers
,
Magistrates
,
and
all
are
but
earthen
vessels
,
make
what
use
we
can
of
them
while
we
have
them
.
Let
us
not
rely
on
them
,
they
be
but
earthen
vessels
;
but
though
we
must
not
depend
on
them
for
our
comfort
,
yet
make
use
of
them
while
we
have
them
,
for
they
may
be
knock't
in
pieces
,
we
know
not
▪
how
soon
,
and
then
all
the
use
we
might
have
had
,
is
gone
.
Use
2.
And
to
rise
to
an
higher
use
which
concerneth
us
all
,
since
Ministers
,
Kings
,
Subjects
,
and
all
are
but
earthen
vessels
in
regard
of
the
matter
,
and
seeing
they
may
be
golden
vessels
in
regard
of
grace
and
glory
,
as
the
Apostle
saith
,
in
a
great
house
are
vessels
of
gold
and
silver
,
Let
us
labour
to
have
2
Tim
.
2.
20
▪
another
manner
of
being
than
this
,
labour
to
be
born
again
of
the
immortal
seed
of
the
world
,
and
then
in
death
we
shall
live
,
then
these
earthen
vessels
shall
be
made
golden
vessels
for
ever
;
for
Gods
second
work
is
a
great
deal
better
than
his
first
;
Now
we
be
in
the
first
Creation
earthen
vessels
,
but
when
God
reneweth
us
out
of
dust
again
,
if
we
get
into
Christ
we
shall
be
golden
vessels
in
Heaven
for
ever
,
born
and
begotten
of
the
Seed
of
the
Word
,
as
the
Apostle
Peter
saith
,
All
flesh
is
grass
,
he
compares
us
not
only
to
earthen
vessels
,
but
to
grass
,
of
less
substance
than
earthen
vessels
,
but
the
Word
of
the
Lord
endureth
for
ever
.
Labour
that
we
may
be
golden
vessels
under
a
golden
head
;
if
we
be
Christians
we
have
a
golden
head
,
though
earthen
vessels
,
and
having
a
golden
head
,
he
will
make
all
conformable
to
him
ere
long
,
we
shall
have
bodies
conformable
to
him
,
as
Phil
.
3.
ult
.
He
will
make
our
earthen
bodies
,
vile
bodies
,
base
bodies
,
like
his
glorious
body
,
by
the
power
whereby
he
is
able
to
subject
all
things
to
himself
.
And
this
comes
by
hearing
the
Word
of
the
Lord
,
that
Word
is
the
seed
of
the
new
birth
.
O
earth
,
earth
,
earth
,
hear
the
Word
of
Jer
.
22.
29.
the
Lord
,
and
consider
we
be
earth
,
earth
,
nothing
but
earth
,
for
he
repeats
it
thrice
together
,
hear
the
Word
of
the
Lord
,
that
we
of
earthen
vessels
may
be
made
vessels
of
everlasting
continuance
.
Use
3.
And
then
it
is
no
prejudice
to
us
,
that
we
be
earthen
vessels
,
but
rather
a
comfort
,
for
death
whereby
we
shall
be
Death
the
end
of
grief
,
the
beginning
of
happiness
to
the
godly
.
knockt
in
peeces
,
will
be
only
a
consummation
of
our
grief
and
trouble
here
,
&
a
beginning
of
our
happiness
in
another
world
.
In
the
Grave
dust
lieth
a
while
,
but
we
shall
be
made
of
another
fashion
,
and
receive
another
kind
of
stamp
in
the
world
to
come
.
Use
4.
And
I
beseech
you
forget
not
that
which
is
the
proper
use
of
it
for
humility
,
you
may
differ
in
outward
Relations
,
but
you
be
all
of
one
stuff
,
you
be
all
earth
,
Judices
terrae
terram
Judicant
,
the
Judges
of
the
earth
judge
the
earth
;
they
judge
other
men
that
are
earth
,
and
they
be
earth
themselves
;
and
filii
terrae
,
that
is
,
base
men
;
the
sons
of
the
earth
,
and
men
of
the
earth
,
that
is
,
great
men
,
that
account
all
as
grashoppers
in
regard
of
themselves
,
though
they
be
men
and
giants
,
yet
they
be
but
earth
;
we
should
all
therefore
labour
to
have
low
conceipts
of
this
life
,
and
of
all
comforts
of
it
,
as
Austine
saith
well
,
Respice
terram
,
look
to
the
dust
;
go
to
the
grave
and
say
,
here
is
the
dust
of
the
Emperour
,
here
is
a
Rich
man
,
here
is
a
Poor
man
,
see
if
you
can
find
them
diff●r
,
alass
,
no
difference
at
all
.
Therefore
make
use
of
Sobriety
,
in
regard
of
the
use
of
things
of
this
life
,
for
we
be
all
earthen
vessels
.
And
so
much
shall
serve
for
this
poynt
.
But
the
Apostle
intendeth
more
than
so
,
for
he
speaketh
of
their
esteem
,
earthen
vessels
are
not
only
broken
,
but
contemptible
.
Look
into
the
Element
,
and
you
shall
see
every
Element
and
Creature
,
as
the
more
light
it
is
,
more
excellent
,
and
as
Ministers
earthen
vessels
in
regard
of
esteem
.
more
earthy
,
it
is
more
base
,
as
the
Apostle
before
saith
.
We
see
now
the
water
,
more
lightsome
than
the
earth
,
the
Air
than
the
water
,
the
Fire
more
lightsome
than
it
,
&
the
Element
more
pure
than
it
,
till
we
come
to
God
himself
,
who
is
pure
light
.
So
every
thing
as
more
light
,
is
more
excellent
.
What
is
the
excellency
of
Pearl
?
they
have
a
sparkling
light
in
them
,
but
every
thing
as
it
groweth
near
the
earth
,
is
more
base
,
for
Earth
is
the
dregs
of
the
world
.
Now
Ministers
are
more
so
,
than
others
,
both
in
esteem
,
and
in
usage
,
which
followeth
esteem
,
And
what
is
the
reason
of
it
?
Surely
,
1.
Because
that
the
world
is
foolish
and
Childish
,
and
liveth
by
sense
and
fansie
,
and
the
matters
of
the
Gospel
,
and
divine
truths
we
speak
of
,
are
spirituall
things
,
matters
of
saith
,
far
remote
from
sense
and
fansie
,
by
which
the
world
liveth
.
When
we
preach
spirituall
things
,
what
are
these
to
Honours
,
and
to
Riches
,
and
to
dependance
,
and
to
the
goodly
things
of
this
world
?
thus
the
Fooles
of
the
world
undervalue
the
things
of
God
,
specially
when
they
be
in
their
Gawdes
.
See
a
foolish
man
when
he
hath
his
Riches
,
and
Cloathes
,
and
Friends
about
him
,
his
fansie
is
full
of
these
things
,
tell
him
of
spirituall
things
,
what
a
loathing
there
is
in
the
heart
of
a
man
?
this
is
the
proud
carnall
heart
of
a
man
,
which
the
more
carnall
,
the
more
it
loatheth
things
of
an
higher
nature
,
being
besotted
,
and
Drunken
,
with
worldly
excellencies
,
as
mens
natures
are
.
2.
Again
,
Divine
truth
is
a
solid
thing
;
men
naturally
are
given
to
superstitious
conceipts
,
in
Religion
,
they
will
have
one
,
but
it
shall
be
with
this
conceipt
or
that
conceipt
,
as
the
Apes
,
so
they
hug
the
brats
of
their
ow
braines
,
they
will
have
dev●ses
of
their
own
.
Religion
is
solid
,
and
tels
them
this
is
Gods
way
,
and
Gods
course
;
but
the
foolish
heart
of
man
will
not
yeeld
to
it
.
And
that
is
the
reason
they
cry
down
the
solid
things
of
Gods
word
which
have
realities
in
them
,
and
things
to
purpose
.
And
then
the
world
loveth
their
own
courses
,
World
in
love
with
its
own
Courses
.
and
are
in
love
with
their
own
way
;
Sin
is
a
sweet
morsell
to
them
,
H●rodias
is
sweet
to
Herod
,
John
Baptist
was
a
good
man
till
then
,
but
when
he
medled
with
that
sweet
morsell
,
then
his
head
must
off
.
And
so
when
Christ
opposed
the
worldly
courses
of
the
Scribes
and
Pharisees
,
he
was
counted
a
Demoniack
,
a
Wine
bibber
,
and
an
Enemy
to
Caesar
,
and
what
Marke
6.
28.
not
,
when
he
took
on
him
the
office
ministeriall
.
When
Paul
calleth
himself
an
earthen
vessell
,
how
did
they
use
Paul
?
Tertullus
a
prating
Orator
counteth
him
a
pestilent
fellow
;
And
his
usage
was
base
,
They
whipt
him
,
put
him
into
the
Dungeon
;
Christ
and
the
M●nisters
of
Christ
accounted
winebibbers
and
pestilent
fellowes
.
The
Corinths
that
were
begotten
by
him
,
because
he
had
not
Eloq●ence
and
gifts
of
ostentation
,
and
fitting
the
Stage
,
as
their
flanting
Teachers
had
,
they
count
him
a
mean
person
,
the
proud
Teachers
brought
him
out
of
conceipt
with
the
Corinthians
,
and
therefore
he
is
fain
to
make
Apology
for
himself
;
He
writes
great
letters
indeed
,
but
his
presence
is
mean
and
base
,
as
in
the
tenth
Chapter
of
this
Epistle
.
There
may
be
many
reasons
given
why
this
calling
is
subject
to
base
usage
in
the
world
,
and
esteem
,
from
the
dispositions
of
men
contrary
to
it
:
But
indeed
not
much
to
follow
the
poynt
;
It
is
not
so
much
at
all
times
,
nor
in
all
places
.
God
doth
at
some
time
give
more
liberty
,
and
raise
up
a
more
excellent
esteem
of
them
,
than
at
other
times
;
but
ordinarily
it
is
thus
,
The
more
faithfull
,
the
more
despised
of
carnall
people
.
If
you
ask
a
reason
what
raised
Popery
to
be
so
gawdy
as
it
is
,
They
saw
the
people
of
the
world
fooles
,
and
knew
that
Children
must
have
baubles
,
and
fooles
trifles
,
and
empty
men
The
Romish
Religion
is
a
meer
foolery
.
must
have
empty
things
;
they
saw
what
pleased
them
,
and
the
cunning
Clergy
thought
,
We
will
have
Religion
fit
for
you
.
And
because
they
would
be
some
body
in
the
world
,
they
devise
a
Religion
,
that
is
only
outward
,
and
such
an
one
as
dishonours
God
,
by
thinking
him
like
to
themselves
,
to
delight
in
Incense
,
and
Ornaments
,
and
Pictures
,
and
the
like
,
and
hereupon
came
all
the
outside
of
Popery
,
whereby
they
labour
to
ingratiate
themselves
to
the
world
.
They
fool
the
world
with
all
toyes
to
please
themselves
,
and
they
had
suitable
Clergies
,
like
lips
,
like
lettice
,
they
had
a
Religion
suitable
to
their
life
.
And
hence
came
all
that
trash
in
Poperry
to
please
the
foolish
heart
of
man
.
And
because
they
will
not
be
basely
esteemed
of
,
they
get
into
the
Consciences
of
people
,
by
raising
authority
by
false
meanes
,
and
false
conceipts
,
that
man
can
make
his
Popish
profanesse
and
blasphemy
.
Maker
,
and
turn
bread
into
Christs
body
by
five
words
;
And
the
Pope
cannot
erre
,
and
whatsoever
comes
from
him
thou
must
obey
,
though
with
denyed
obedience
to
they
lawfull
Prince
;
For
they
had
seated
themselves
in
the
Consciences
of
the
people
;
and
raised
themselves
by
false
meanes
,
to
avoid
that
which
they
saw
would
follow
,
the
Gospel
.
They
knew
the
Cross
would
follow
the
Cross
,
the
preaching
of
Christ
crucified
,
and
mortification
,
&
self
denyall
;
And
therefore
they
thought
to
take
another
way
,
And
hence
is
all
that
forced
respect
they
have
in
popery
.
But
it
is
clean
contrary
,
where
any
that
are
won
by
God
to
the
meanes
,
they
have
high
esteems
of
it
presently
.
As
the
Jayler
that
had
whipt
and
abused
the
Apostles
,
Act.
26.
used
them
very
respectively
and
made
them
a
feast
.
And
so
first
of
Cor
.
14.
When
the
Simple
man
heareth
the
word
open
his
sinfull
estate
,
he
presently
falls
down
at
the
Apostles
feet
,
and
saith
,
certanly
God
is
in
you
.
No
man
is
wone
by
the
blessed
truth
of
God
,
but
hath
high
conceipts
of
the
pure
Ordinances
of
God
,
and
the
more
pure
and
close
,
and
home
it
is
,
the
more
he
esteemeth
of
it
.
And
therefore
we
may
take
an
estimate
of
our selves
by
our
esteem
of
it
.
A
sanctifyed
ear
sheweth
a
sanctified
heart
,
and
a
sanctified
esteem
of
Gods
Ordinance
,
as
Gods
Ordinance
;
from
the
power
and
vertue
we
find
in
it
,
working
upon
our
soules
,
It
is
an
argument
we
be
wrought
upon
by
the
Ministery
;
For
though
we
be
counted
earthen
vessels
,
by
base
earthly
minded
men
,
yet
they
that
be
wrought
upon
have
other
estimations
of
us
.
Their
calling
is
to
bring
mens
soules
to
Heaven
,
to
be
Saviours
of
the
people
,
to
be
Gods
own
name
,
to
be
Fathers
.
It
is
a
Calling
that
the
Angls
may
stoop
under
it
:
Who
is
sufficient
for
these
things
?
and
yet
the
base
slight
it
;
But
I
say
,
respect
must
not
be
won
by
forced
meanes
,
as
in
Popery
,
but
by
opening
the
mysteries
of
God
,
and
the
Spirit
accompanying
the
outward
ministery
,
this
will
work
so
effectually
in
the
heart
,
as
will
raise
the
heart
to
an
high
esteem
of
these
things
from
the
blessed
experience
they
find
of
the
Spirit
of
God
working
in
them
.
But
that
will
appear
more
in
the
next
,
where
he
saith
,
Gods
end
of
conveying
heavenly
things
by
earthen
vessels
,
is
,
that
the
excellency
of
the
power
may
be
of
God
,
and
not
of
man
.
The
first
▪
part
of
the
verse
we
have
unfoulded
,
and
have
shewed
,
1.
That
the
Gospell
is
a
treasure
.
2.
The
Treasurers
,
they
be
the
Apostles
,
and
Ministers
.
And
then
3.
The
vessels
:
We
carry
it
in
earthen
vessels
,
Earthly
vessels
for
the
matter
,
atd
for
their
esteem
.
Of
this
I
will
only
say
,
that
which
concerneth
every
man
.
1.
It
is
not
a
severed
condition
,
it
is
the
condition
of
all
;
to
be
earth
of
it self
is
no
such
base
condition
;
that
it
is
a
word
of
disgrace
,
and
frailty
,
it
is
from
sin
.
For
howsoever
we
be
earthy
,
and
of
nothing
,
and
so
might
fall
to
nothing
,
yet
God
would
have
suspended
the
inclination
of
the
Creature
,
which
is
prone
to
turn
to
its
originall
,
which
is
nothing
,
if
Adam
had
not
sinned
.
The
heavens
are
made
of
nothing
,
and
yet
still
continue
their
condition
,
because
God
preserveth
them
.
And
the
Angels
made
of
nothing
,
and
are
subject
to
fall
to
nothing
,
as
the
Angels
that
fell
,
they
might
have
fallen
;
And
they
stand
not
by
any
strength
of
their
own
,
but
Gods
grace
suspendeth
that
possibility
of
falling
to
nothing
,
and
confirmeth
them
in
that
blessed
condition
.
And
so
the
basenesse
of
the
earthen
vessels
is
from
sin
.
2.
And
add
this
by
the
way
,
see
the
marvellous
power
of
God
.
At
first
all
things
were
nothing
at
all
,
then
they
were
a
Chaos
,
a
confused
Masse
,
Out
of
a
confused
Masse
comes
a
Heaven
,
and
Earth
,
and
all
the
Creatures
.
Man
himself
falleth
,
and
becomes
worse
than
nothing
,
having
sinned
;
and
to
be
delivered
out
of
that
miserable
condition
,
he
must
be
a
new
Creature
;
of
an
earthen
vessell
he
makes
him
a
vessel
of
glory
,
&
never
leaveth
him
till
he
be
setled
in
a
blessed
everlasting
condition
.
So
that
God
brings
man
som
nothing
,
and
worse
●han
nothing
,
to
a
blessed
and
glorious
condition
.
Let
us
often
think
of
it
,
That
we
be
earthen
vessels
.
It
is
a
strange
thing
that
God
that
hath
joyned
body
,
and
soul
,
together
A
wonder
of
wonders
.
which
are
so
wonderfull
different
,
the
soul
being
spirituall
,
the
body
earthly
;
But
that
he
hath
joyned
this
spirit
with
a
sinfull
polluted
Soul
,
that
is
more
wonderfull
;
but
to
joyn
the
God-head
with
earth
,
that
the
Virgin
Mary
being
an
earthen
vessell
,
should
have
Christ
made
of
her
substance
,
that
he
should
set
his
own
stamp
and
Image
in
a
piece
of
earth
,
and
take
a
piece
of
earth
into
union
of
his
person
,
that
earth
should
be
joyned
with
God
,
here
is
a
wonder
of
wonders
.
3.
Therefore
let
it
tend
to
our
humiliation
,
that
we
be
but
earthen
vessels
,
And
keep
us
in
tearmes
of
subjection
,
that
we
dash
not
against
God
,
being
but
earthen
vessels
,
for
he
hath
Iron
Scepters
for
proud
earth
,
to
dash
them
all
to
pieces
.
4.
Let
us
be
thankfull
for
our
protection
,
and
preservation
,
being
earthen
vessels
.
In
the
last
visitation
,
how
many
of
these
earthen
vessels
were
dashed
to
pieces
in
one
day
?
beyond
the
seas
in
the
warres
,
how
many
dashed
together
in
a
moment
?
The
last
great
Plague
,
Anno
Dom
.
1624.
We
be
so
frail
,
that
if
the
like
judgement
fall
on
us
,
we
turn
to
nothing
.
We
are
proud
,
Womanish
,
and
lewd
,
and
have
high
thoughts
,
as
if
not
earthen
vessels
,
and
therefore
it
is
a
great
mercy
that
we
have
been
thus
long
preserved
.
As
Ministers
are
earthen
vessels
,
so
Magistrates
,
and
great
men
,
their
souls
be
knit
to
their
bodies
,
by
no
sounder
bonds
than
the
meanest
mans
,
there
is
as
little
combination
,
and
as
weak
▪
between
the
strongest
and
greatest
men
in
the
world
,
as
between
the
poorest
.
5.
But
as
it
concerneth
Ministers
especially
,
let
me
make
one
use
further
,
to
the
people
that
are
in
any
relation
to
the
Ministery
,
or
Magistracy
,
that
we
do
not
refuse
the
treasure
for
the
weaknesse
or
infirmity
of
the
vessel
.
Elias
,
had
meat
brought
to
him
by
a
Raven
,
did
he
refuse
it
because
so
poor
a
creature
1
Kings
17.
6.
brought
him
his
meat
?
No
,
but
took
it
as
a
speciall
blessing
of
God
,
that
he
had
meat
at
all
sent
from
God
to
refresh
him
in
in
his
wearinesse
,
and
therefore
stands
not
upon
the
vessell
,
but
markes
the
treasure
whence
that
came
.
Who
would
refuse
a
pardon
,
because
he
that
bringeth
it
,
may
be
meaner
than
himself
?
Look
to
the
Princes
hand
and
seal
;
Is
it
a
sealed
truth
?
doth
conscience
bear
witnesse
to
it
,
being
Gods
prive
seal
?
it
is
no
Though
the
vessels
be
earthen
yet
the
ordinances
conveyed
are
to
be
magnified
matter
who
bringeth
it
.
Magnifie
Gods
ordinances
,
that
not
only
giveth
pardon
,
but
giveth
likewise
a
Messenger
to
bring
it
.
Therefore
blesse
God
rather
for
his
ordinances
,
than
stumble
at
the
weaknesse
of
his
Ministers
.
It
is
no
matter
what
the
hand
is
,
if
it
give
a
treasure
;
we
be
wise
in
the
things
of
this
life
,
and
so
should
we
be
in
heavenly
things
,
considering
God
doth
this
in
a
wise
and
gracious
dispensation
,
condescending
to
our
weaknesse
.
We
bear
no
proportion
to
Messengers
of
an
higher
nature
.
If
we
cannot
indure
the
fight
of
an
Angell
,
we
cannot
indure
God
himself
,
you
know
the
History
of
Moses
.
And
therefore
seeing
God
hath
thus
stooped
to
us
,
yeeld
thankfully
to
this
weak
dispensation
that
God
conveyeth
spirituall
things
to
Man
by
Man
.
Now
what
is
the
end
of
all
this
?
that
the
excellency
of
the
power
Next
generall
may
be
of
God
,
and
not
of
us
.
Wherein
are
these
things
observable
.
First
,
that
there
is
a
power
in
the
Ministery
,
and
dispensation
of
the
Gospell
,
and
an
excellent
power
.
The
Apostle
cannot
in
large
himself
enough
here
,
when
he
enters
upon
the
Argument
of
commending
the
Gospel
.
Secondly
this
power
,
and
excellency
of
power
,
is
it
of
God
,
and
not
of
man
.
Thirdly
,
And
that
this
may
appear
to
be
so
,
he
useth
the
Ministery
of
weak
men
,
and
earthen
vessels
,
that
by
the
disproportion
between
the
excellency
of
the
things
&
earthen
vessels
,
they
may
know
if
any
good
be
don
,
it
comes
from
him
who
is
the
highest
cause
of
all
conversion
of
the
soul
,
to
bring
the
soul
out
of
Satans
Kingdome
to
the
liberty
of
Gods
Children
;
to
be
heirs
of
heaven
is
so
far
above
earthen
vessels
,
that
it
must
needs
appear
to
be
Gods
work
.
For
the
former
,
we
will
put
them
both
together
,
that
there
is
All
things
created
by
the
the
word
.
an
excellent
power
in
the
ordinances
of
God
,
as
it
is
dispensed
under
the
Gospell
.
The
word
it self
,
what
power
hath
it
?
are
not
all
things
by
the
word
in
Creation
?
Nay
,
is
not
the
vigour
and
strength
that
every
Creature
hath
,
from
the
same
word
?
Is
not
the
being
and
efficacy
of
all
things
,
and
the
continuance
of
of
things
,
from
the
word
?
As
Heb
.
13.
{αβγδ}
,
He
upholds
all
things
by
his
mighty
power
and
word
.
Whence
comes
the
support
and
continuance
of
the
vigour
of
every
Creature
,
but
from
God
,
Who
doth
cause
the
Sun
to
shine
,
and
to
give
light
to
inferiour
things
,
that
they
may
bring
forth
fruit
,
for
the
use
of
every
Creature
?
And
why
is
the
Sea
that
vast
and
unruly
Creature●
,
kept
within
its
bounds
,
that
it
cannot
go
an
inch
farther
,
Is
it
not
An
eternall
Law
upon
every
Creature
by
the
word
.
Gods
commanding
words
?
at
first
God
created
it
,
and
God
made
bounds
that
it
cannot
go
beyond
its
due
compasse
.
Is
not
an
eternall
law
set
upon
every
Creature
by
the
word
?
this
you
are
,
this
is
your
virtue
,
this
is
the
extent
of
it
,
thus
Word
full
of
Power
.
far
you
shall
go
,
and
no
farther
.
God
sent
forth
his
word
,
saith
the
Psalmist
,
and
they
were
created
.
I
speak
it
but
by
way
of
illustration
of
the
poynt
in
hand
.
And
so
the
excellency
of
the
power
in
the
great
work
of
redemption
and
salvation
of
man
is
from
the
word
,
as
it
will
appear
in
particulars
.
1.
What
a
large
power
is
put
forth
in
the
conversion
of
a
man
?
for
is
it
not
the
bringing
a
man
out
of
Satans
Kingdome
,
Col.
1.
13.
into
the
Kingdome
of
Christ
?
And
will
Satan
let
a
man
go
willingly
?
is
not
conversion
a
world
of
miracles
?
How
many
miracles
Conversion
hath
many
miracles
in
it
.
hath
that
one
work
of
conversion
?
It
was
a
miracle
when
the
blind
man
saw
,
and
the
deaf
man
had
his
hearing
restored
,
when
the
dumb
man
began
to
speak
,
he
that
had
his
feet
together
so
that
he
could
not
inlarge
himself
,
to
be
able
to
run
?
But
to
give
life
to
a
dead
man
is
a
miracle
indeed
.
Now
in
the
conversion
of
a
sinner
,
by
the
ordinance
of
God
,
and
the
Spirit
accompanying
it
,
all
these
are
in
one
;
for
what
is
conversion
but
the
opening
of
the
sight
of
the
soul
to
see
its
misery
by
nature
,
and
a
better
condition
in
Christ
than
ever
?
and
the
opening
of
the
ear
to
hear
,
and
to
tast
heavenly
discourse
in
another
manner
than
before
?
What
is
it
but
restoring
feet
to
run
Gods
Commandements
,
to
delight
in
the
waies
that
were
tedious
before
,
and
that
the
mouth
,
that
was
used
to
swear
,
and
to
curse
in
the
language
of
hell
before
,
now
to
set
forth
the
praises
of
God
;
Is
there
not
a
world
of
wonders
in
one
work
?
Therefore
there
is
a
power
,
and
an
●xcellent
power
put
forth
in
conversion
.
Whatsoever
Christ
did
in
the
Gospel
to
the
body
,
that
he
doth
to
the
soul
in
conversion
,
and
there
is
greater
power
put
forth
in
the
one
,
than
in
the
other
.
To
enter
into
the
heart
of
man
that
fenceth
it self
against
all
goodnesse
,
to
pull
down
strong
holds
,
high
imaginations
,
rebellious
2
Cor
.
io
.
v.
4.
oppositions
against
God
,
and
goodnesse
,
do
not
you
see
daily
such
spirits
under
the
Gospell
?
do
but
guesse
therefore
what
is
in
the
whole
man-kind
;
what
was
it
when
Christ
sent
his
Apostles
into
the
world
?
he
sent
his
word
,
accompanyed
with
his
Spirit
,
and
that
word
,
should
enter
into
the
hearts
of
men
,
and
cast
all
the
proud
,
high
,
lofty
,
imaginations
,
and
lay
all
flat
before
Christ
.
Men
and
Brethren
,
what
shall
we
do
?
We
have
been
vile
wretches
,
and
now
we
are
convinced
of
it
.
Is
not
the
word
powerfull
to
turn
a
man
out
of
himself
,
clean
to
dash
him
to
pieces
,
and
then
to
make
him
up
new
again
,
better
than
ever
he
was
?
this
is
power
indeed
.
There
is
an
excellent
power
in
the
word
.
First
in
the
Ministers
themselves
,
and
Secondly
by
them
to
the
people
.
1.
There
is
an
excellency
of
power
to
make
them
fit
for
the
work
,
and
then
to
go
along
with
them
in
the
working
others
conversion
;
a
great
power
wrought
on
Paul
and
Peter
,
and
the
rest
,
and
a
great
power
wrought
by
them
,
on
all
the
rest
.
But
because
I
speak
not
to
Ministers
,
but
as
it
concerneth
all
,
we
will
speak
of
the
power
in
generall
.
I
might
be
very
large
in
shewing
the
power
of
the
Ministery
,
from
the
successe
of
it
.
Look
into
the
History
of
the
Church
,
mark
Christs
time
,
the
Apostles
time
,
That
strange
Fisher
men
,
and
men
of
low
conditions
,
being
furnished
with
Commissions
from
Heaven
,
and
carried
these
treasures
in
earthen
vessels
,
See
what
wonders
they
wrought
in
the
world
,
by
spreading
the
sweet
savour
of
the
Gospel
?
the
Fishermen
cast
their
great
nets
into
the
great
world
,
as
Austine
saith
,
and
got
in
whole
Nations
.
And
therefore
Saint
Paul
magnificently
speaks
for
himself
,
and
the
rest
of
the
Apostles
,
I
am
not
ashamed
of
the
Rom.
1.
Gospell
of
our
Lord
Jesus
Christ
,
for
it
is
the
power
of
God
unto
salvation
.
As
Isa
.
53.
To
whom
is
the
Lord
revealed
?
and
made
bare
,
as
the
word
signifieth
.
That
is
,
to
whom
is
the
power
of
the
word
in
the
Ministery
made
bare
?
The
Ministery
is
the
Arm
of
God
,
whereby
he
pulleth
man
out
of
Satans
Kingdome
.
Now
God
the
Father
draweth
them
to
Christ
,
in
spight
of
Corruption
,
in
spight
of
Sin
,
and
Satan
,
into
his
own
Kingdome
.
The
Crosse
was
then
set
above
Princes
Cowns
,
the
greatest
Emperours
,
that
were
,
submitted
themselves
to
the
Scepter
of
Jesus
Christ
,
and
laid
down
their
Crowns
at
his
feet
.
In
the
10.
persecutions
,
was
there
not
mighty
power
of
the
Gospell
,
that
when
it
had
catched
the
hearts
of
women
,
young
men
,
old
men
,
or
Children
,
all
conditions
,
All
the
the
fire
,
all
the
torments
that
Tyrants
could
devise
,
could
not
get
Christ
out
of
their
hearts
,
but
they
were
willing
to
sacrifise
rheir
lives
,
and
found
more
comfort
in
the
blessed
Gospel
of
Jesus
Christ
,
that
all
the
discouragements
in
the
world
could
not
make
them
forsake
him
?
such
a
fire
was
rooted
in
their
hearts
,
by
the
fire
of
Gods
word
,
that
made
them
not
care
for
all
other
fires
whatsoever
.
Where
this
excellency
of
the
power
of
the
word
appeares
in
any
,
it
armeth
them
against
all
oppositions
whatsoever
.
3.
We
will
shew
the
powerfull
work
of
the
word
,
in
some
branches
of
it
.
1.
That
there
is
an
excellency
of
power
that
inables
a
man
against
his
own
corruptions
,
against
temptations
from
Satan
,
from
the
world
,
sometimes
from
God
himself
,
in
a
way
of
tryall
;
The
word
preached
inables
a
man
to
resist
all
temptations
.
But
this
Ordinance
having
Gods
Spirit
accompanying
it
,
enables
a
man
against
cortuption
,
the
most
bosome
corruptions
,
against
all
temptations
whatsoever
.
It
makes
a
man
do
,
that
c
is
clean
contrary
to
his
nature
;
It
will
turn
Jordan
back
,
to
make
of
Mary
(
a
light
Woman
)
a
blessed
Woman
;
to
make
of
Paul
a
persecutor
,
Paul
a
Preacher
,
to
be
able
to
subdue
corruptions
when
they
rise
,
that
great
persons
lie
under
,
to
subdue
their
carnall
wills
.
We
see
great
prrsons
are
led
by
their
wils
,
and
countenanced
by
him
that
rules
their
wils
,
the
evill
spirit
,
and
so
they
run
rushing
on
(
the
Devill
joyning
with
them
)
to
destruction
.
The
Christian
having
the
power
of
the
word
and
Spirit
crossing
his
will
,
he
is
able
to
deny
himself
;
and
what
an
excellent
power
is
that
?
Is
it
not
an
excellent
power
?
Now
the
word
giveth
us
strength
and
comfort
against
temptations
to
sin
,
and
for
sin
;
And
whether
they
come
from
Satan
,
or
from
God
,
shewing
himself
an
enemy
.
The
word
teacheth
how
to
oppose
God
himself
,
when
he
personates
an
Enemy
,
as
sometimes
he
doth
,
A
poor
Christian
then
can
say
,
Lord
remember
God
opposed
by
the
word
personating
himself
an
enemy
.
thy
promise
.
Thou
seemest
to
be
mine
Enemy
,
and
writest
bitter
things
against
me
;
but
I
believe
not
thou
art
an
Enemy
,
thou
hast
made
rich
promises
,
&
remember
them
Lord
,
wherein
thou
hast
caused
me
to
trust
.
God
is
content
to
be
bound
by
his
word
,
and
is
not
that
powerfull
that
can
bind
God
himself
?
when
we
can
sue
him
by
his
bond
?
Thou
seemest
to
be
mine
Enemy
,
but
I
will
not
away
,
I
will
ly
at
thy
feet
,
till
I
hear
comfortable
news
from
Heaven
.
For
temptations
on
the
right
hand
,
allurements
and
promises
;
And
on
the
left
,
as
threats
and
afflictions
,
and
the
like
,
the
word
sets
other
matters
before
us
than
these
,
And
the
word
inables
us
to
all
kind
of
duty
.
A
man
that
is
tongue-tied
,
it
inables
him
to
call
on
God
.
And
a
man
that
hath
naturally
nothing
to
speak
that
is
good
,
it
inables
him
to
speak
a
word
of
comfort
to
others
,
it
inableth
him
to
every
duty
,
that
God
calls
him
to
,
to
trust
him
,
and
to
love
him
above
all
,
it
inables
him
to
live
well
,
and
to
die
wel
;
to
perform
all
duties
God
requires
.
The
word
with
the
Spirit
inables
us
to
manage
all
in
a
spirituall
manner
.
2.
And
so
for
bearing
afflictions
,
how
doth
the
Psalmist
speak
in
the
Old
Test
?
The
word
will
direct
and
comfort
for
the
carrying
on
of
our
soules
in
troubles
of
all
sorts
;
As
David
,
Psalme
119.
I
had
perished
in
mine
affliction
,
if
it
had
not
been
for
thy
word
;
no
affliction
can
befall
us
,
but
we
have
grand
comforts
to
support
us
in
it
,
when
God
hath
promised
his
gracious
asistance
,
that
he
will
not
fail
us
,
nor
forsake
us
,
when
the
sting
is
taken
out
by
him
,
that
hath
sanctified
all
afflictions
in
his
own
person
,
that
as
our
crosses
increase
,
so
our
comforts
,
and
consolation
shall
increase
.
And
the
afflictions
of
this
world
are
not
worthy
the
excellency
that
shall
be
revealed
.
Then
no
wonder
there
is
that
strength
in
the
word
that
it
inables
us
to
duties
of
our
calling
publick
and
private
,
it
inables
us
to
bear
afflictions
;
And
therefore
the
Apostle
may
well
say
,
That
the
excellency
of
the
power
may
be
of
God
,
and
not
of
us
.
3.
And
so
to
injoy
all
things
that
God
giveth
in
a
right
manner
.
The
word
with
the
Spirit
teacheth
how
to
use
the
world
as
if
not
,
to
enjoy
it
as
helps
in
our
pilgrimage
and
way
to
Heaven
,
that
they
be
not
snares
to
us
as
they
be
to
carnall
men
,
who
perish
in
these
things
,
as
Wasps
on
Gally
pots
.
They
are
drowned
in
Riches
,
and
drowned
in
pleasures
,
but
the
Word
and
the
Spirit
directs
the
Children
of
God
to
use
these
things
in
an
holy
and
sanctified
manner
;
and
to
tast
them
as
they
ought
,
which
no
man
can
do
,
but
they
that
have
the
word
ingrafted
by
the
Spirit
in
their
hearts
.
And
there
is
a
great
reason
,
for
what
doth
this
word
oppose
?
doth
it
not
oppose
greater
things
than
the
world
hath
?
What
is
all
preserment
here
to
Heaven
?
And
what
is
all
discouragemen
of
Tyrants
to
hell
?
If
any
one
saw
the
joyes
of
Heaven
,
would
not
he
forsake
10000.
worlds
rather
than
lose
it
?
If
a
man
saw
with
his
eyes
hell
opened
to
swallow
him
up
,
if
he
did
not
alter
his
courses
;
would
not
he
leave
his
courses
?
Now
the
Lord
saith
it
is
true
,
that
these
things
shall
be
,
let
a
power
go
with
the
word
,
and
is
it
a
wonder
that
he
will
leave
his
sinfull
courses
,
rather
than
have
a
Curse
;
It
is
no
wonder
that
Moses
should
leave
the
pleasures
of
a
Court
,
that
saw
him
that
was
invisible
;
And
that
Paul
that
was
lift
up
Heb
.
11.
2
Cor
.
12.
to
the
third
Heaven
,
and
saw
things
that
could
not
be
uttered
,
regarded
not
the
threats
of
all
Tyrants
,
for
he
saw
the
right
difference
of
things
,
he
saw
things
in
their
right
colours
.
So
if
the
Lord
lets
us
see
spirituall
things
,
and
earthly
things
in
their
colours
,
one
will
appear
to
be
realties
indeed
,
&
other
to
be
nothing
but
vanity
.
It
is
for
want
of
faith
and
power
accompanying
the
Ordinance
of
God
,
to
perswade
our selves
,
that
these
things
be
as
they
are
,
and
as
we
shall
undoubtedly
find
them
another
day
.
And
therefore
it
is
no
wonder
the
Gospel
findeth
such
power
,
where
it
is
received
and
obeyed
,
because
of
the
vast
difference
of
conditions
.
I
Beseech
you
let
us
consider
these
things
,
and
not
be
led
?
away
with
a
Spirit
of
vanity
,
and
folly
,
and
errour
,
so
that
there
is
a
power
,
and
an
excellency
of
power
in
the
Ministery
,
and
you
that
have
open
understandings
in
the
History
of
the
Church
,
know
how
it
hath
powerfully
wrought
in
all
times
.
Quest
.
How
do
you
know
the
word
,
to
be
the
word
?
Answ
.
It
carrieth
proof
and
evidence
in
it self
,
It
is
an
evidence
,
that
the
fire
is
hot
to
him
that
feeleth
it
,
and
that
the
Sun
shineth
to
him
that
looks
on
it
,
how
much
more
doth
the
word
that
carrieth
its
own
Character
,
and
Stamp
,
with
it
,
to
them
that
be
Gods
people
;
For
it
not
only
giveth
light
,
but
giveth
that
which
is
more
than
the
Sun
can
do
?
And
that
giveth
light
,
but
no
eyes
.
The
word
giveth
understanding
to
the
simple
,
opens
their
eyes
;
And
a
Christian
can
say
,
God
hath
not
only
shined
upon
me
by
the
word
,
but
hath
wrought
in
my
heart
,
by
it
:
So
that
in
it
I
will
live
,
and
in
it
I
will
dye
;
so
that
they
need
not
seek
arguments
,
for
the
word
it self
is
stronger
than
all
framed
arguments
,
it
hath
a
Character
of
divine
truth
stamped
upon
it
,
in
the
heart
of
every
believer
,
that
mingleth
it
with
faith
that
it
is
the
word
,
though
all
the
world
preach
the
contrary
,
and
the
Ministers
that
teach
it
apopostatize
from
it
.
I
am
sure
I
felt
it
,
it
warmed
my
heart
,
and
converted
me
.
And
that
is
the
best
tryall
of
the
word
,
to
be
the
word
,
becuase
of
the
efficacy
felt
in
the
heart
.
That
Spirit
that
makes
the
word
effectuall
,
doth
by
that
efficacy
The
Spiritconvinceth
that
the
word
is
the
word
.
convince
the
soul
that
the
word
is
the
word
;
For
the
soul
reasons
thus
,
I
have
found
this
word
casting
me
down
,
I
have
found
this
word
lifting
me
up
,
I
have
found
this
word
warming
my
heart
,
when
it
was
cold
and
dead
;
I
found
it
,
inlarging
my
heart
in
loving
God
and
praising
God
;
I
have
found
the
Spirit
of
God
in
the
word
casting
down
strong
holds
,
and
Satan
out
of
me
,
and
setting
up
his
Kingdome
in
me
,
and
ruling
me
by
his
Spirit
,
that
I
cannot
but
do
what
was
irkesome
to
me
before
▪
and
can
abstain
from
that
which
was
sweet
to
me
before
,
And
all
because
I
am
convinced
of
another
course
than
before
.
The
soul
that
can
say
thus
,
If
objections
come
he
defieth
the
motion
;
my
soul
hath
felt
the
strength
of
the
word
taking
root
downwards
,
bringing
forth
fruit
upwards
,
and
shall
I
doubt
it
to
be
the
word
?
But
to
leave
this
.
I
beseech
you
,
If
there
be
such
efficacy
in
the
word
,
make
a
Application
.
use
of
instruction
of
it
,
that
we
regard
it
more
than
we
have
done
.
And
first
of
all
that
we
may
make
way
for
instruction
,
do
but
examine
our selves
,
whether
it
be
as
a
word
of
power
to
us
,
or
any
that
have
lived
so
long
under
the
Gospel
?
The
tryall
is
very
easie
.
1.
If
it
be
a
word
of
power
to
us
,
certainly
it
will
inable
us
to
defend
it
,
and
maintain
it
in
the
worst
times
.
Saint
P●●l
How
to
know
whether
the
word
be
powerfull
to
us
or
no
.
saith
,
1
Thes
.
1.
5.
You
received
the
word
in
much
affliction
.
I●
we
should
live
in
places
where
holy
things
are
disclaimed
,
and
abandoned
,
with
Ishmaels
persecutions
,
that
is
,
the
persecutions
of
these
times
,
scoffings
and
scornings
,
yet
hearing
divine
things
unfoulded
,
we
receive
them
,
and
entertain
them
,
and
that
with
joy
and
comfort
,
with
an
opposition
to
the
poyson
of
the
times
,
It
is
a
good
sign
that
the
power
of
the
word
hath
caught
every
one
of
our
hearts
;
But
if
every
taunt
of
Ishmael
,
and
poysonfull
spirits
be
regarded
,
when
in
times
of
poverty
a
little
thing
will
discourage
us
,
and
make
us
flinch
,
where
is
the
power
?
Alass
,
whatsoever
profession
we
make
,
we
deny
the
power
of
it
,
for
if
it
did
work
upon
us
,
we
should
receive
it
,
in
the
midst
of
opposition
,
with
joy
and
comfort
.
2.
The
Apostle
saith
in
another
place
,
receive
the
word
,
as
the
word
of
God
.
Now
if
a
man
receive
divine
truths
as
divine
1
Thes
.
2.
13.
truths
,
he
will
acknowledge
that
it
is
a
word
of
power
,
and
excellent
power
.
What
is
it
then
,
to
receive
the
word
as
the
word
?
to
receive
divine
truths
with
a
great
deal
of
reverence
,
as
blessed
truths
,
that
come
from
the
bosome
of
God
,
and
likewise
with
a
great
deal
of
subjection
,
submitting
the
soul
to
them
.
It
is
Gods
truth
delivered
by
Jesus
Christ
in
the
Ministers
,
and
therefore
I
do
receive
it
as
Gods
truth
,
and
submit
my
Conscience
to
it
;
though
there
be
discovery
of
some
rebellion
,
yet
if
I
allow
of
no
risings
against
the
power
of
the
word
,
it
is
a
sign
we
have
felt
the
power
of
the
word
,
when
we
regard
it
,
as
the
word
.
You
see
then
some
particular
evidence
,
how
we
may
know
if
the
word
hath
wrought
upon
us
.
Adde
the
particulars
named
before
,
by
way
of
tryall
.
3.
What
power
have
you
to
help
you
against
temptations
?
What
power
have
you
against
temptations
from
the
word
and
divine
truth
?
What
power
have
you
to
bear
crosses
,
and
afflictions
,
to
comfort
you
in
sicknesse
,
losses
,
and
crosses
in
the
world
?
can
you
fetch
comfort
from
truths
heard
and
read
out
of
this
book
of
Gods
word
?
it
is
a
sign
then
that
the
Spirit
of
God
,
with
the
word
,
hath
wrought
a
blessed
change
in
your
hearts
;
can
you
use
the
world
moderatly
?
can
you
perform
duties
in
a
spirituall
manner
?
undoubtedly
,
you
may
comfort
your selves
,
though
with
much
conflicts
,
and
oppositions
,
both
without
and
within
.
If
on
tryall
we
find
these
things
not
so
,
I
beseech
you
own
not
your selves
,
one
minute
of
an
hour
,
for
that
minute
may
be
the
minute
of
our
destruction
,
and
may
cut
of
the
thread
of
Proud
hearts
blesse
themselves
aga●nst
God
in
scorn
.
our
lives
.
Rest
not
one
minute
,
for
howsoever
we
may
bless
our selves
as
all
proud
hearts
do
against
God
,
and
the
ordinances
of
God
,
and
godly
waies
,
in
a
scorn
,
as
if
they
had
an
heart
distinct
from
God
,
and
the
word
,
and
needed
not
to
be
beholding
to
God
for
direction
;
They
can
go
home
,
and
there
they
have
meanes
and
friends
,
and
they
can
do
well
enough
;
Gods
sets
himself
to
laugh
at
the
destruction
of
such
;
and
that
word
,
that
they
cast
behind
them
,
and
would
have
nothing
to
do
withall
,
Now
that
word
will
stick
by
them
to
the
hour
of
death
,
and
they
shall
carry
it
with
them
in
their
own
Consciences
to
Hell
,
and
their
Consciences
shall
say
,
God
told
these
truths
to
thee
,
and
I
told
them
to
thee
,
I
heard
this
from
Gods
word
,
and
thou
regard'st
me
not
.
And
therefore
when
your
Consciences
be
awaked
with
divine
truths
,
know
,
that
Conscience
shall
be
one
day
revived
,
and
you
shall
hear
it
.
What
you
now
slight
,
you
shall
regard
,
you
regard
now
no
command
,
no
duty
,
but
you
shall
think
of
them
,
when
it
is
too
late
.
Therefore
seeing
this
is
the
time
,
labour
to
find
the
power
of
God
in
the
heart
,
rest
not
.
But
how
shall
we
carry
our selves
,
so
that
the
word
may
be
effectuall
to
us
?
1.
Labour
to
have
humble
teachable
soules
,
attending
on
Gods
divine
dispensation
in
his
ordinances
meekly
.
You
know
what
David
saith
,
Psalm
25.
The
humble
he
will
teach
.
Come
with
teachable
hearts
,
and
God
will
reveal
mysteries
to
us
,
he
will
teach
secrets
,
so
that
we
shall
say
,
I
never
thought
there
had
been
such
light
,
such
sweetnesse
in
the
word
.
Come
with
humble
souls
,
and
you
shall
find
him
opening
the
secrets
of
Heaven
,
especially
if
you
desire
the
Lord
to
give
the
Spirit
of
Revelation
,
and
to
take
off
this
veil
of
darknesse
,
and
corruption
,
that
he
would
back
his
Spirit
with
his
own
Ordinance
,
and
make
it
effectuall
,
that
as
things
are
in
themselves
,
holy
,
and
heavenly
,
and
excellent
,
and
as
they
are
to
Gods
Children
,
so
they
may
be
to
us
;
Gods
word
is
a
word
of
power
to
all
elect
Children
.
Oh
that
I
might
find
it
a
word
of
power
to
me
;
that
I
might
get
my self
to
be
Gods
elected
Gods
word
●
word
of
power
to
the
Elect
.
Child
.
2.
Joyn
with
the
meanes
,
a
Spirit
of
prayer
,
as
God
shall
inable
you
,
and
to
him
that
hath
shall
be
given
.
Labour
to
wait
for
this
,
if
God
speak
not
a●
first
,
the
good
hour
is
not
yet
come
;
wait
till
the
waters
b●
stirred
,
as
it
was
in
the
Pool
of
Be●hesda
;
wait
till
he
give
the
Spirit
of
Revelation
,
and
at
length
we
shall
find
such
a
●hange
as
Isaiah
speaks
of
,
The
Lion
and
the
Lamb
shall
dwell
together
,
and
the
Leopard
and
the
Kid
,
for
the
earth
shall
be
full
of
the
knowledg
of
the
Lord
;
the
knowledg
of
the
Lord
maketh
Lions
Lambs
,
and
Leopards
Kids
,
makes
them
fit
to
live
together
,
though
their
dispositions
be
never
so
cross
;
if
we
have
grace
to
wait
Gods
leasure
,
we
shall
find
a
transforming
changing
power
in
the
Word
to
alter
us
perfectly
,
and
to
mould
us
to
an
holy
frame
of
Spirit
.
The
Apostle
(
as
we
heard
heretofore
)
laboureth
in
the
former
Chapter
,
as
likewise
in
this
,
to
set
out
the
dignity
of
the
Ministry
of
the
Gospel
above
the
Ministry
of
the
Law
,
and
answereth
(
as
we
have
heard
)
all
Objections
;
and
lest
he
should
seem
to
savour
of
too
high
a
Spirit
,
as
Saint
Paul
to
attribute
so
much
to
his
Ministry
,
in
the
sixth
verse
he
giveth
all
to
God
;
God
who
commanded
light
to
shine
out
of
darkness
,
hath
shined
in
our
hearts
;
so
that
whatsoever
light
is
conveyed
by
the
Ministry
,
is
conveyed
by
God
,
and
by
an
Almighty
power
in
God
,
even
by
the
same
that
was
used
in
the
Creation
,
and
in
some
sort
above
it
.
Now
the
end
of
the
knowledge
kindled
in
the
hearts
especially
of
the
Ministers
,
is
,
that
the
light
of
the
knowledge
of
the
glory
of
God
may
be
seen
in
the
face
of
Jesus
Christ
;
God
shineth
on
the
Ministers
,
not
only
upon
their
understandings
,
but
upon
their
hearts
;
and
to
what
end
?
not
to
shine
in
our selves
only
,
but
to
reflect
the
light
,
(
whereby
God
shineth
upon
us
)
to
others
;
then
he
shews
the
end
of
the
Ministry
is
especially
to
set
out
God
in
Christ
,
and
the
glorious
mercy
,
and
goodness
,
and
bounty
of
God
in
Christ
Jesus
.
And
what
is
the
end
of
this
?
that
God
will
have
such
an
excellent
Treasure
,
as
is
the
dispencing
of
the
Mysteries
of
Christ
,
out
of
earthen
vessels
,
that
the
excellency
of
the
power
may
be
of
God
and
not
of
us
.
Wherein
is
considerable
,
first
of
all
,
That
there
is
a
power
,
and
an
excellency
of
the
power
in
the
sweet
truths
of
God
,
discovered
in
the
Gospel
,
especially
in
the
dispensation
of
it
by
weak
vessels
;
so
powerful
,
so
excellently
powerful
it
is
,
that
it
may
be
known
that
it
is
of
God
.
It
is
of
God
,
but
that
it
may
appear
to
be
of
God
;
for
things
are
said
to
be
when
they
appear
Things
are
said
to
be
,
when
they
appear
to
be
.
in
regard
of
men
;
Now
that
it
may
appear
to
all
,
that
the
power
and
efficacy
of
the
Ministry
of
the
Gospel
is
of
God
,
and
not
of
man
,
God
would
have
such
a
disproportion
between
the
vessels
and
the
treasure
;
the
treasure
shall
be
rich
and
heavenly
,
the
vessels
shall
be
earthly
,
that
whatsoever
is
good
,
it
may
appear
it
commeth
not
from
the
vessels
,
but
from
the
treasure
it self
.
That
there
is
a
power
,
and
excellent
power
in
the
truths
of
God
,
especially
dispenced
by
the
Ministry
,
we
have
in
part
shewed
heretofore
,
but
we
will
follow
the
point
;
God
hath
furnished
every
thing
in
the
world
with
power
,
every
Creature
hath
power
,
together
with
being
;
the
heavens
have
a
power
of
influence
,
the
dull
earth
hath
a
power
to
put
forth
what
it
receiveth
from
the
influence
of
heaven
,
into
this
&
that
Creature
,
being
the
common
Mother
of
many
excellent
things
,
but
all
the
All
power
from
God
.
power
is
from
God
;
God
hath
put
a
power
into
the
Creatures
which
we
call
an
eternal
Law
;
besides
,
the
Law
made
to
man
,
there
is
a
Statute
given
to
the
Creature
.
Heaven
shall
move
,
and
Statute-Law
for
the
Creatures
.
by
moving
limit
time
,
and
Heaven
shall
bestow
influence
upon
inferior
bodies
;
there
is
a
Law
for
the
Sea
that
it
shall
ebb
and
flow
,
and
not
passe
the
bounds
God
hath
set
it
,
and
by
the
Law
of
God
there
is
a
Center
immoveable
,
on
which
the
earth
shall
stand
;
these
keep
the
Statutes
and
the
Laws
that
God
hath
given
them
eternally
.
God
to
sh●w
a
miracle
can
make
the
Sun
stand
still
,
or
the
earth
move
,
or
the
Sea
to
over
flow
;
But
the
power
we
are
to
speak
of
,
is
another
manner
of
power
,
a
spiritual
power
and
excellency
of
power
.
There
is
a
power
then
in
the
Ordinance
of
God
,
and
a
spiritual
power
;
there
is
in
every
Ordinance
of
God
something
that
hath
an
heavenly
relish
;
there
is
in
the
Word
,
in
the
Sacraments
,
that
that
maketh
an
heavenly
relish
;
and
God
by
the
Word
and
the
Ministry
doth
create
spiritual
sense
,
suitable
to
the
relish
that
is
in
spiritual
things
;
had
we
not
by
the
Word
created
in
us
spiritual
sense
to
relish
those
heavenly
things
in
the
Ordinances
,
they
were
to
no
purpose
;
God
should
lose
his
glory
,
and
man
should
lose
his
benefit
thereof
;
God
createth
spiritual
eyes
to
see
,
&
spiritual
tast
connatural
and
homogeneal
to
spiritual
things
;
as
there
is
a
sweet
taste
in
the
Word
,
so
God
altereth
the
taste
of
the
soul
,
that
the
Word
should
be
found
better
than
the
appointed
food
,
sweeter
than
the
Hony-comb
;
nothing
so
sweet
as
divine
promises
to
a
sanctified
soul
,
because
God
that
hath
put
a
sweet
taste
into
the
Ordinances
,
altereth
the
relish
of
the
soul
,
the
taste
,
and
sight
,
and
spiritual
feeling
of
all
divine
truths
;
the
spiritual
heart
feeleth
the
comforts
of
the
Sacrament
,
in
strengthening
faith
,
and
tasteth
the
goodness
of
God
in
Christ
in
giving
his
body
&
shedding
his
blood
;
so
that
there
is
a
relish
and
vertue
in
the
things
themselves
,
and
by
them
the
soul
is
fitted
to
take
the
benefit
that
is
hidden
in
the
things
.
There
is
in
divine
Ordinances
not
only
a
light
to
convince
,
but
likewise
a
power
together
with
the
light
to
open
the
eyes
,
there
is
light
and
power
to
open
the
eyes
of
the
soul
together
;
what
if
all
were
light
?
if
there
were
not
the
eye
to
see
,
the
light
would
be
of
no
use
at
all
;
there
is
power
in
the
Ordinances
,
not
only
to
offer
light
,
but
it
hath
a
spirit
accompanying
it
to
open
the
eyes
of
the
soul
,
to
see
that
light
;
so
that
there
is
extraordinary
power
in
Gods
Ordinances
;
what
light
can
give
sight
,
and
what
meat
can
give
relish
to
him
that
wanteth
it
?
there
is
therefore
an
excellent
power
in
the
Ordinances
.
Now
there
is
a
power
{αβγδ}
,
there
is
a
power
of
a
thing
in
nature
,
and
there
is
a
power
by
institution
;
now
the
power
of
the
Ordinances
and
the
Ministry
is
drawn
from
Gods
institution
who
hath
appointed
it
,
&
sanctified
it
to
have
such
power
,
where
he
will
accompany
them
with
his
Holy
Spirit
.
Now
this
power
that
is
in
the
Ordinances
of
God
,
it
is
set
Power
of
the
word
by
what
represented
in
Scripture
.
out
and
illustrated
by
many
speeches
and
comparisons
that
are
very
clear
and
excellent
for
that
purpose
.
1.
As
the
Word
and
Ministry
is
called
the
Salt
,
now
the
power
of
Salt
is
to
season
,
to
make
sweet
,
to
relish
,
to
consume
the
superfluous
humours
,
to
preserve
,
and
keep
long
;
so
the
Word
hath
the
power
of
Salt
to
●at
out
the
corruptions
,
and
to
preserve
the
soul
to
make
it
relish
God
.
The
souls
of
men
without
divine
truths
accompanying
them
,
they
are
(
to
speak
with
reverence
)
but
carrion
souls
and
dead
souls
,
ever
stinking
in
the
nostrils
of
God
;
howsoever
they
bear
it
out
in
the
world
to
be
godly
persons
,
yet
if
they
have
not
souls
sanctified
by
divine
truths
,
they
have
but
rotten
hearts
,
and
are
good
for
nothing
.
2.
The
dispencing
of
it
is
compared
to
the
arm
of
God
,
Isaiah
53.
To
whom
is
the
arm
of
the
Lord
reveiled
?
Now
a
mans
power
is
in
his
arm
;
the
Ordinance
is
not
only
the
finger
of
God
,
but
the
arm
of
God
to
pull
men
out
of
Satans
kingdom
and
their
{αβγδ}
Nigletah
from
Galah
manifestatus
fuit
,
de
revelatione
absconditorum
propriè
dicîtur
.
Amos
3.
7.
wicked
courses
,
by
shewing
them
the
vengeance
of
God
,
and
better
things
than
the
world
can
,
or
Satan
can
.
The
Word
,
the
power
of
the
Spirit
accompanying
it
,
is
the
arm
of
God
made
bare
,
as
the
word
signifieth
in
the
Original
,
God
revealeth
and
maketh
bare
his
arm
in
the
Ministry
when
he
puleth
men
out
of
Satans
kingdom
,
and
there
wicked
courses
.
3.
And
so
likewise
the
truth
of
God
in
the
dispensation
of
it
,
is
the
Sword
of
the
Spirit
,
and
cuts
on
both
sides
;
it
is
no
Ephes
.
6.
17.
leaden
Dagger
,
as
the
Papists
blasphemously
term
it
,
it
hath
a
force
in
it
to
cut
as
it
goeth
,
and
they
shall
feel
it
one
day
that
will
not
feel
it
now
;
and
therefore
it
is
compared
,
together
with
the
Spirit
,
to
wind
,
which
hath
a
mighty
power
to
carry
and
transport
things
.
4.
And
the
Ministers
of
Gods
holy
truths
in
regard
of
the
efficacy
of
the
Ministery
have
excellent
terms
,
They
are
,
1.
Starres
,
because
they
give
light
.
Revel
.
1.
16.
Luke
9.
2.
2.
They
are
Ambassadors
,
as
they
have
Commission
from
God
.
3.
They
are
in
regard
of
the
excellency
of
the
truth
,
Angels
.
Revel
.
2.
1.
4.
They
are
in
respect
of
the
necessity
of
Gods
people
,
Saviours
.
So
were
Moses
and
Josuah
.
God
saveth
by
the
Ministry
ordinarily
,
those
whom
he
doth
save
,
so
that
there
is
a
power
and
efficacy
of
power
in
the
Ministry
,
as
appears
by
the
terms
by
which
it
is
set
out
.
5.
Again
,
God
is
able
to
give
efficacy
to
whatsoever
he
will
;
as
he
giveth
power
to
every
creature
according
to
its
own
natural
working
,
so
he
giveth
power
to
those
things
that
have
institution
from
him
,
he
is
able
to
do
it
,
to
make
them
effectual
for
the
end
for
which
he
hath
appointed
them
,
for
he
is
the
supreme
power
himself
,
all
power
is
refident
in
him
as
the
head
,
and
therefore
he
furnisheth
and
clotheth
this
Ordinance
of
his
with
a
power
.
6.
The
Word
is
compared
to
Seed
,
now
in
seed
there
is
a
power
to
put
forth
it self
,
to
grow
and
breed
seed
like
it self
,
and
it
will
break
through
clods
till
it
comes
to
its
ripeness
and
maturity
;
so
there
is
a
power
in
the
Word
,
when
it
is
so
in
the
beleevers
heart
,
it
will
bring
forth
a
disposition
like
it self
,
as
The
Word
bringeth
forth
like
it self
.
seed
doth
;
as
it
is
a
holy
Word
and
a
pure
Word
,
it
will
make
the
heart
that
receiveth
it
suitable
;
therefore
Paul
calleth
it
the
ingrafted
Word
,
comparing
divine
truths
to
a
syance
ingrafted
into
a
plant
,
that
turns
the
juice
of
the
plant
into
its
own
nature
.
So
when
the
Word
is
ingrafted
,
it
altereth
the
heart
,
that
the
inward
man
doth
relish
of
divine
things
,
thinketh
in
power
of
what
he
heareth
,
and
speaks
in
power
of
what
he
heareth
,
and
understandeth
,
and
worketh
,
and
doth
in
power
of
what
he
knoweth
,
so
that
divine
truth
is
like
a
syance
ingrafted
into
the
heart
.
Therefore
there
is
a
power
,
and
an
excellency
of
power
in
it
,
not
onely
in
truth
it self
,
but
in
the
dispensation
of
it
.
God
setteth
not
up
an
Ordinance
,
but
he
giveth
a
blessing
upon
it
,
there
is
an
excellency
of
power
,
as
a
power
.
Is
there
not
a
power
,
and
excellency
of
power
to
level
Mountains
,
and
to
fill
up
Vallies
?
it
filleth
the
Vallies
,
poor
dijected
souls
are
filled
with
comfort
;
Is
there
not
power
and
excellency
of
power
to
make
a
Camel
to
go
through
a
needles
eye
?
that
is
,
to
strip
a
man
of
self
conceitedness
of
his
own
worth
,
so
far
that
being
a
Camel
,
a
swelling
person
before
,
he
shall
now
be
humble
and
low
in
his
own
sight
;
it
is
difficult
as
for
a
Camel
,
so
for
a
Cable
too
,
there
needeth
much
extenuation
to
make
a
Cable
to
go
through
a
needles
eye
,
and
much
to
humble
a
Christian
;
and
is
not
this
an
excellent
power
?
sure
it
is
,
therefore
there
is
a
power
,
and
an
excellency
of
power
.
I
will
shew
you
in
this
particular
,
1.
The
power
of
the
Ordinance
of
God
is
first
seen
in
that
How
mans
condition
by
nature
is
discovered
to
him
.
it
discovers
to
men
their
natural
conditions
,
sheweth
what
they
are
by
nature
,
for
which
end
it
useth
the
Law
,
to
shew
that
we
be
dead
men
,
carnal
men
,
under
a
fearful
bondage
;
and
the
Spirit
going
along
with
it
,
convinceth
the
soul
that
we
are
dead
,
and
thereupon
the
soul
is
amazed
and
cast
down
with
fear
and
terrour
.
2.
And
then
the
Word
hath
a
power
likewise
to
shew
and
The
Word
discovers
.
discover
the
mercies
of
God
in
Christ
Jesus
,
to
pull
us
out
of
Satans
Kingdom
,
to
drive
the
strong
man
out
of
our
hearts
,
by
higher
reasons
,
by
higher
comforts
.
3.
And
then
the
Word
,
together
with
the
Ministry
of
the
The
Word
converteth
.
Spirit
,
hath
a
converting
power
,
a
changing
power
,
to
alter
the
very
frame
of
the
soul
;
all
the
words
in
the
world
,
all
Philosophy
,
all
education
all
the
best
helps
that
can
be
given
cannot
stamp
the
Image
of
God
upon
the
soul
,
or
frame
holiness
in
the
soul
,
but
only
the
blessed
truth
of
God
,
especially
in
the
dispensation
of
it
;
so
that
the
Image
of
Christ
in
the
second
Adam
is
stamped
upon
the
soul
,
by
the
Spirit
accompaning
the
Ordinance
.
And
when
the
Spirit
of
God
in
the
Ordinance
hath
set
a
stamp
of
holiness
in
the
soul
,
and
made
it
like
to
Christ
,
it
worketh
in
the
soul
,
and
by
the
soul
;
when
the
soul
is
altered
The
soul
changed
,
is
fitted
for
any
service
of
God
.
and
changed
,
it
is
a
fit
instrument
of
the
Spirit
,
together
with
the
Ordinance
,
to
pray
,
to
do
any
service
,
to
trust
in
God
,
to
love
God
.
4.
And
to
shew
more
particularly
wherein
the
power
of
Gods
Word
is
seen
after
Conversion
,
I
will
shew
it
in
four
or
five
particulars
.
1.
First
of
all
when
it
hath
altered
and
changed
mans
frame
,
and
pulled
them
out
of
Satans
Kingdom
,
it
is
seen
in
enabling
them
to
perform
duty
in
a
right
manner
,
which
a
natural
man
cannot
reach
unto
;
as
the
soul
alter'd
by
the
power
of
the
The
word
puts
the
soul
upon
love
and
s●lfdenyal
.
Word
and
Spirit
,
can
love
God
,
can
deny
it self
,
can
hate
that
it
formerly
loved
,
can
pray
,
which
no
carnal
man
can
do
,
can
have
communion
with
God
,
can
perform
spiritual
duties
and
actions
above
the
rank
of
nature
.
This
the
Spirit
of
God
,
together
with
the
Ordinance
,
raiseth
the
soul
to
do
.
A
man
may
do
many
things
that
a
Christian
man
doth
,
a
common
Christian
may
do
many
things
that
a
syncere
Christian
doth
,
but
self-respect
enters
into
all
he
doth
,
he
doth
it
either
of
slavish
fear
and
terrour
,
or
to
be
thought
well
of
,
or
to
redeem
some
inward
quiet
to
his
tormented
conscience
;
but
he
hath
not
the
Spirit
of
God
altering
the
relish
of
his
soul
,
to
love
divine
truths
&
out
of
love
and
obedience
to
do
what
he
doth
.
An
holy
man
,
if
there
were
no
inforcement
out
of
Gods
word
he
loveth
the
truth
,
b●cause
it
is
truth
,
and
hath
a
suitableness
to
his
sense
,
if
there
were
no
hell
,
no
torment
at
all
,
yet
there
is
that
excellency
in
divine
truths
(
his
soul
being
altered
and
changed
suitable
to
divine
truths
)
that
he
obeyeth
heavenly
truths
out
of
love
to
heavenly
truths
,
and
obeyeth
God
out
of
love
to
God
,
because
it
is
best
in
his
judgement
to
do
so
,
and
not
only
out
of
fear
,
though
that
is
a
useful
way
to
.
2.
Again
,
as
there
is
a
power
enabling
a
man
to
do
,
so
there
The
Word
enableth
to
resist
temptations
.
is
a
power
in
the
Word
enabling
a
man
to
resist
temptation
;
for
the
Word
breedeth
faith
,
and
faith
knitteth
the
soul
to
Christ
,
and
draweth
vertue
from
him
to
resist
Satan
.
By
faith
we
overcome
the
world
,
temptations
of
honours
,
pleasures
,
temptations
from
within
,
and
from
without
;
the
Spirit
of
God
working
faith
to
lay
hold
on
better
things
,
enableth
us
to
resist
all
temptations
on
the
right
,
and
on
the
left
hand
;
This
is
your
victory
,
even
your
faith
;
faith
commeth
by
hearing
;
faith
presenteth
1
John
.
5.
4.
Rom.
10.
11.
to
the
soul
such
excellent
good
things
,
such
terrible
evil
things
,
that
it
over-powreth
the
soul
to
embrace
better
good
,
and
to
avoid
greater
evil
,
notwithstanding
all
temptations
from
the
world
.
The
good
the
world
affordeth
is
nothing
so
good
,
and
for
the
evil
there
is
nothing
so
evil
,
now
faith
apprehending
this
by
divine
light
,
it
over-cometh
the
world
.
3.
And
as
the
power
is
seen
in
enabling
to
do
duties
above
another
man
,
and
enabling
to
resist
temptations
,
so
likewise
it
To
do
duties
above
other
men
.
is
seen
in
shewing
our
corruptions
that
we
be
naturally
prone
to
.
A
man
by
the
power
of
grace
is
so
altered
that
he
falleth
out
with
his
most
beloved
sins
,
and
laboureth
to
get
strength
against
that
above
all
other
sins
;
the
Word
maketh
division
between
his
Spirit
and
Sin
;
Jordan
is
driven
back
with
him
,
that
stream
of
nature
that
was
carried
a●●
in
one
way
,
now
is
carried
another
way
;
though
he
hath
corruptions
which
sometimes
foil
him
,
yet
faith
getteth
spiritual
strength
whereby
he
at
last
not
only
subdueth
them
,
but
at
last
expelleth
them
;
and
therefore
the
Scripture
calls
it
self-denial
,
he
hath
a
self
that
denyeth
it self
,
he
hath
a
self
wrought
by
the
Spirit
and
Word
,
by
which
he
denyeth
himself
,
that
is
,
his
carnal
self
▪
when
his
corruptious
would
have
such
a
thing
,
his
other
self
saith
no
,
it
shal
not
be
;
when
it
stirreth
him
up
to
revenge
,
no
,
it
shall
not
be
,
I
ow
no
service
to
my
fl●sh
;
and
he
hath
a
principle
in
him
,
whereby
he
subdueth
what
before
was
wonderfully
powerful
in
him
,
which
setteth
him
above
himself
.
4.
There
is
a
power
and
excellency
of
power
in
the
Word
,
to
comfort
us
,
to
raise
the
soul
in
all
dejections
,
in
all
discomforts
;
The
Word
comforteth
.
therfore
it
is
called
the
Word
of
faith
,
an
instrument
to
beget
faith
in
the
promises
;
faith
relyeth
upon
better
things
,
and
sets
the
soul
above
all
inferior
things
.
And
so
for
comfort
,
it
setteth
the
soul
upon
a
rock
,
higher
than
all
trouble
,
it
setteth
the
soul
upon
Gods
infinite
goodness
,
and
power
,
and
truth
,
and
promises
,
it
setteth
the
soul
upon
the
things
promised
,
heaven
and
happiness
to
come
;
what
are
these
things
to
the
g●ory
to
come
?
So
faith
carrieth
the
soul
to
Heaven
,
to
God
,
to
Christ
,
to
the
promises
;
it
pitcheth
the
soul
upon
such
a
foundation
,
as
no
discomforts
here
below
can
shake
the
soul
,
it
is
above
the
reach
of
any
trouble
.
A
soul
that
pitcheth
it self
on
the
Word
and
Spirit
of
God
,
and
so
upon
God
himself
,
(
for
God
and
his
Word
are
one
)
it
is
above
the
reach
of
all
discomforts
whatsoever
,
so
farre
as
it
beleeveth
,
and
therefore
it
comforteth
a
man
.
The
comforts
of
Gods
Word
having
the
Spirit
of
God
with
them
,
are
called
the
consolations
of
the
Almighty
;
despisest
thou
the
consolations
of
the
Almighty
?
we
will
instance
a
little
in
a
Job
15.
11.
few
promises
;
let
the
soul
be
in
want
,
it
pitcheth
it self
on
the
promises
in
the
Word
▪
God
hath
promised
he
will
not
leave
leave
thee
nor
forsake
thee
;
let
a
man
be
in
some
weakness
and
disability
,
he
cannot
perform
his
duty
,
God
hath
promised
his
Heb
.
13.
5.
Holy
Spirit
to
them
that
beg
it
;
we
are
in
many
miseries
and
crosses
,
all
things
shall
work
together
for
the
best
to
them
that
love
Luke
11.
13.
Rom.
8.
28.
God
.
God
is
working
my
good
by
this
cross
,
and
shall
I
be
angry
with
God
for
working
my
good
?
no
,
let
me
by
faith
see
the
issue
of
things
,
in
this
promise
God
will
turn
all
to
the
best
,
and
how
will
this
stay
the
soul
?
God
sheweth
himself
as
a
Father
,
and
it
is
for
my
good
,
and
I
shall
receive
the
quiet
fruit
of
righteousness
;
and
so
you
may
see
how
the
soul
is
stayed
in
all
Heb
.
12.
1●
.
afflictions
whatsoever
;
I
had
perished
,
saith
the
Psalmist
,
in
mine
afflictions
,
but
that
thy
Statutes
were
my
comforts
,
they
were
my
Psal
.
119.
92.
supports
.
Thus
you
see
in
some
particu●ar
things
how
there
is
a
power
in
the
Word
,
and
an
excellent
power
many
wayes
,
enabling
us
to
duty
,
sustaining
us
in
all
crosses
whatsoever
.
5.
Again
,
there
is
a
power
,
an
excellency
of
power
in
the
Ordinances
,
whereby
we
are
above
all
good
things
that
the
The
power
of
the
ordinances
world
affords
to
us
;
by
the
word
,
we
know
we
have
lawfull
use
of
the
blessings
,
prosperity
,
peace
,
and
plenty
,
God
giveth
us
.
We
may
use
them
as
Gods
Creatures
,
being
in
Covenant
with
God
.
And
by
the
word
we
come
to
manage
them
,
and
not
to
be
slaves
to
them
,
as
to
make
them
our
Masters
,
that
are
our
Servants
.
By
the
word
,
and
by
the
Spirit
accompanying
of
it
,
we
have
a
sanctified
use
of
all
;
all
Conditions
are
sanctified
to
us
,
&
we
sanctified
to
all
Conditions
;
not
only
to
afflictions
,
but
to
prosperity
,
and
every
thing
;
By
the
Spirit
of
God
we
are
raised
above
prosperity
,
which
subdueth
more
than
adversity
doth
.
There
is
an
excellent
place
Phil
.
4
▪
saith
Saint
Paul
,
I
have
learned
in
Christs
School
,
not
at
the
feet
of
Gamaliel
,
to
want
,
and
to
abound
,
I
can
do
all
things
in
Christ
that
strengthens
Phil
.
4.
12.
13.
me
.
But
a
Carnal
man
that
hath
not
let
the
word
into
his
heart
,
by
the
Spirit
of
God
,
he
can
neither
want
without
murmuring
nor
abound
without
Pride
and
Licenciousness
;
every
thing
turneth
to
his
bane
,
because
he
giveth
not
way
to
the
Spirit
,
but
where
the
Spirit
getteth
place
in
the
heart
,
it
advanceth
the
heart
above
all
conditions
.
Thus
you
see
in
particular
,
wherein
the
excellency
of
the
power
in
the
Ordinance
of
God
appeareth
.
Now
all
this
is
from
God
,
not
from
us
,
and
therefore
saith
the
Apostle
excellently
,
2
Cor
.
10.
The
weapons
of
our
warfare
are
mighty
through
God
to
beat
down
strong
holds
of
Corruptions
,
and
to
beat
back
temptations
.
So
the
weapons
of
the
Ministery
of
the
word
,
they
are
mighty
,
but
through
God
,
being
strong
in
the
Lord
,
and
by
the
power
of
his
might
.
I
have
learned
saith
Paul
to
want
and
to
abound
,
but
it
is
through
Christ
.
The
Gospel
is
a
dead
letter
,
the
word
is
dead
letters
,
without
the
Spirit
which
is
the
infusion
.
Take
water
without
infusion
,
it
is
dead
,
But
a
drop
of
Aqua
Vitae
,
which
hath
such
Spirits
,
is
more
than
a
pinte
without
Spirits
,
that
is
flat
and
dead
.
So
take
the
Spirit
from
Gods
Ordinances
,
they
are
the
massy
substance
,
but
they
want
infusion
.
There
is
the
bread
,
but
the
Word
hath
its
power
but
from
the
Spirit
.
staffe
of
bread
is
gone
;
the
staffe
of
all
the
▪
infusion
is
from
God
and
not
from
us
.
You
may
see
this
in
the
Acts
,
when
the
Spirit
of
God
did
fall
down
upon
the
Apostles
,
what
extraordinary
men
were
they
?
it
carried
them
thtough
all
oppositions
,
through
all
abasements
,
Whips
,
Scourges
,
Imprisonments
,
it
wrought
mightily
,
nay
,
by
help
of
the
Spirit
it
did
greater
things
than
Christ
,
we
may
speak
it
with
reverence
,
for
Christ
saith
,
You
shall
d●
greater
things
than
these
;
speaking
John
14.
12.
of
the
mighty
power
of
the
Spirit
,
that
should
fall
on
them
after
his
Ascension
.
He
never
converted
so
many
at
once
as
Peter
,
who
converted
3000.
&
yet
might
have
preached
3000.
sermons
and
not
have
converted
one
man
,
if
it
had
not
the
Spirit
to
accompany
it
,
he
cast
the
net
,
and
caught
3000.
soules
,
and
all
because
the
Spirit
was
mighty
in
the
Ordinance
.
What
maketh
the
Age
of
the
Church
bad
or
good
?
but
because
there
is
more
and
l●sse
of
the
Spirit
,
why
were
the
800
900.
and
thousand
years
so
dead
?
because
Christ
was
not
known
as
he
should
be
,
or
so
the
Spirit
was
not
given
in
that
measure
,
and
therefore
they
were
dead
and
dull
times
.
So
that
it
is
the
Spirit
of
Christ
accomp●nying
the
Ordinance
,
that
maketh
it
effectuall
,
I
,
even
I
,
am
thy
Comforter
,
saith
the
Prophet
.
Men
must
Isa
.
57
▪
19.
speak
Comfort
,
but
God
must
comfort
the
heart
.
I
create
the
fruit
of
the
lips
,
●eace
,
peace
,
the
fruit
of
the
lips
it
cometh
by
the
Ordinance
,
but
I
will
create
it
,
and
make
it
to
be
so
.
What
is
the
fruit
of
the
lips
,
if
God
create
it
not
?
Paul
may
plant
,
Appollo
may
water
,
and
if
men
had
the
tongue
of
men
and
Angel
,
if
the
Spirit
did
not
accompany
them
,
all
were
nothing
?
Nay
,
miracles
are
nothing
without
Christ
.
Israel
saw
the
wonders
of
God
in
Egypt
,
yet
because
God
gave
them
not
an
heart
,
they
were
not
eff●ctuall
;
Nay
,
the
miracles
of
Christ
did
no
good
,
Nay
,
the
Doctrines
of
Christ
did
no
good
,
without
the
Spirit
;
the
Jewes
were
not
converted
,
because
the
Holy
Ghost
was
not
so
abundantly
given
,
as
afterwards
.
Afflictions
and
Crosses
will
not
work
without
the
Spirit
,
As
it
is
said
of
Ahaz
,
This
is
Ahaz
.
The
more
God
humbled
him
,
the
worse
he
was
,
And
Pharoah
after
10.
Plagues
,
was
ten
tim●s
worse
than
None
are
humbled
but
by
the
▪
power
▪
of
the
Spirit
.
before
.
Nothing
will
humble
,
neither
word
nor
work
,
but
by
the
power
of
the
Spirit
.
Therefote
as
there
is
power
and
excellency
of
God
in
Gods
Ordinance
,
so
it
is
all
f●om
God
▪
for
all
operation
is
from
the
Holy
Ghost
,
God
the
Father
and
the
Son
work
by
the
Spirit
.
Power
is
originally
in
the
Father
,
and
it
is
conveyed
to
Christ
God
▪
Man
Mediator
for
to
be
the
Treasure
and
Fountain
of
all
power
,
and
riches
,
and
goodness
;
but
the
Holy
Spirit
doth
take
it
from
the
Father
and
the
Son
,
as
the
third
person
,
being
neer
to
us
,
and
working
in
us
.
And
so
by
the
Spirit
is
meant
the
Holy
Ghost
,
which
cometh
from
the
Father
,
and
the
Son
.
Use
1.
Is
there
such
a
power
,
and
excellent
power
in
the
Ordinance
of
God
,
when
the
Spirit
of
God
accompayneth
it
?
Then
make
this
use
of
it
,
for
to
depend
on
the
Ordinance
of
God
with
meeknesse
and
humility
,
and
take
heed
of
Naamans
pride
.
Naaman
was
self-conceited
,
He
being
put
in
mind
of
washing
him self
in
Jordan
,
what
saith
he
?
what
reason
2
Kings
5.
is
there
in
this
,
is
there
not
as
good
rivers
in
our
Country
as
the
river
Jordan
?
But
if
Naaman
had
not
harkned
to
his
Servants
Counsell
,
he
had
gone
home
as
leprous
as
he
came
;
saith
he
,
the
Prophet
,
he
biddeth
thee
do
thus
,
&
therefore
do
it
,
or
else
return
a
Leper
as
thou
camst
,
&
then
he
harkned
to
him
.
So
The
excellency
of
the
publick
ordinance
.
many
of
Naamans
conceiptedness
,
Cannot
I
read
a
good
book
in
my
Chamber
?
Cannot
I
have
good
lessons
out
of
Philosophy
&
Morality
?
It
is
true
,
this
is
Naamans
mind
;
are
not
otherrivers
as
good
as
Jordan
?
But
God
hath
sanctified
his
word
and
the
dispensation
of
his
word
too
;
his
word
is
holy
,
and
the
Ordinance
is
holy
,
which
holinesse
is
in
consideration
distinct
from
the
word
.
The
very
unfoulding
of
the
word
hath
a
Spirit
with
it
.
God
will
not
set
up
an
ordinance
in
his
Church
to
no
end
,
therefore
if
we
will
not
stoop
to
it
,
as
we
be
Lepers
by
nature
,
so
we
may
die
,
as
we
are
born
,
for
any
thing
I
know
;
Therefore
humbly
depend
on
Gods
ordinances
,
and
be
thankfull
,
that
God
vouchsafteh
to
teach
men
by
men
.
It
is
the
most
suitable
teaching
.
We
cannot
indure
the
presence
of
an
Angell
,
nor
an
Angel
the
presence
of
God
;
Therefore
this
is
proportionable
teaching
,
when
God
will
teach
man
by
man
.
If
an
Angel
were
to
administer
▪
it
,
the
word
would
not
be
entertained
for
its
own
sake
,
but
for
the
Messengers
sake
:
but
now
God
would
have
it
regarded
not
for
the
vessels
sake
,
but
for
the
treasure
sake
,
whatsoever
the
vessel
be
,
therefore
God
will
teach
man
by
man
,
therefore
depend
upon
it
.
But
if
God
hath
not
wrought
this
power
&
efficacy
in
our
hearts
,
yet
wait
at
the
posts
of
wisdome
,
wait
at
the
pool
of
Bethesda
till
the
good
hour
come
,
perhaps
,
the
good
hour
is
not
yet
come
,
for
the
Ordinance
is
the
grand
Conduit
that
conveyeth
all
Spirit
,
and
all
grace
,
and
all
comfort
in
life
and
death
.
And
therefore
unlesse
we
will
quarrell
with
our
own
Comforts
,
and
Salvation
,
and
the
Kingdome
of
Heaven
,
and
life
,
do
not
despise
the
word
of
Life
,
the
word
of
the
Kingdome
,
John
5.
Acts
15.
the
word
of
Salvation
,
the
word
of
Faith
,
the
word
of
Reconciliation
,
despise
that
,
and
despise
all
these
,
because
God
is
pleased
to
convey
these
things
no
otherwise
ordinarily
,
where
he
hath
established
a
Church
,
ordinarily
I
say
,
extraordinary
things
we
leave
.
And
therefore
God
stileth
his
word
with
these
titles
,
The
Gospell
of
Reconciliation
,
and
Peace
,
and
the
word
of
the
Kingdome
;
to
shew
there
is
no
way
to
come
to
Grace
,
Peace
and
Life
,
but
by
the
word
of
Grace
,
the
word
of
Peace
,
the
word
of
Reconciliation
,
and
therefore
be
stirred
up
to
attend
upon
it
,
to
make
the
best
use
of
it
,
even
as
we
desire
the
good
that
is
conveyed
by
it
.
Use
.
2.
Again
,
if
the
ordinance
of
God
in
unfoulding
the
Why
the
word
is
inefficaciou●
truths
of
God
hath
such
a
savour
,
and
power
,
and
relish
in
it
,
then
examin
our selves
,
whether
we
have
found
such
power
and
efficacy
or
no
,
if
not
,
then
search
what
is
the
cause
,
what
standeth
b●tween
our
soules
and
divine
truth
,
and
finding
out
the
cause
,
be
not
more
in
love
with
our
Corruptions
,
than
with
our
Soules
.
This
word
is
able
to
save
our
Soules
,
and
therefore
let
us
see
whether
there
be
stubborness
in
our
wills
resisting
the
truth
of
God
,
withstanding
it
,
rebelling
against
it
.
As
the
chiefest
hinderance
of
divine
truths
is
not
so
much
the
veil
of
Ignorance
in
the
glorious
times
of
the
Gospel
,
as
a
kind
of
wilfull
stubbornesse
,
and
Pride
;
Men
will
not
stoop
to
Gods
Ordinances
,
and
when
truths
be
reveiled
,
men
shake
them
off
;
as
Stephen
telleth
Acts
7.
51.
John
5.
40.
them
,
You
resisted
the
Holy
Ghost
,
and
as
Christ
telleth
them
,
You
would
not
come
to
me
,
that
you
might
have
life
,
and
as
he
saith
,
I
would
have
gathered
you
,
as
the
Henn
gathereth
her
Chickens
Matth
.
23.
3●
.
under
her
wings
,
but
yee
would
not
.
Wee
are
in
love
with
our
Corruptions
,
more
than
with
our
Soules
,
and
therefore
the
word
hath
not
that
power
,
that
efficacy
,
that
excellency
of
power
,
that
otherwise
we
should
have
experience
of
.
And
it
is
a
pittifull
thing
indeed
it
hath
not
.
We
may
justly
take
up
lamentations
over
the
times
.
What
power
hath
the
word
,
when
it
hath
not
power
to
make
men
leave
fruitlesse
sins
?
What
fruit
is
in
swearing
?
declaring
onely
frothy
hearts
and
rebellious
dispositions
▪
that
we
get
nothing
,
no
other
good
by
it
,
but
only
publishing
our
shame
?
God
saith
,
Zach.
5.
3
,
4.
Jer
.
23.
10.
the
plague
shall
not
depart
from
the
house
of
Swearers
,
and
for
oathes
the
Land
mourneth
;
there
is
no
good
in
the
world
by
it
.
Every
sin
hath
its
anctoramentum
,
but
this
hath
no
end
at
all
in
it
the
;
word
hath
not
power
to
make
men
leave
superfluity
,
to
leave
an
ugly
Fashion
,
that
becommeth
them
not
,
but
disgraceth
them
,
serving
only
to
discover
that
they
desire
to
fashion
themselves
to
the
worst
deboist
persons
.
Use
3.
If
this
power
hath
not
vertue
one
way
,
it
will
have
vertue
another
,
If
it
drawes
not
,
and
quickens
,
it
will
have
The
word
hath
a
threatning
power
against
obstinate
Sinners
.
Zach.
1.
v.
6.
vertue
to
confound
.
The
threatnings
of
God
against
sinnes
,
that
they
are
willing
to
live
in
,
was
made
good
,
as
Zachary
saith
,
Where
be
your
Fathers
,
and
th●
Proph●ts
?
they
are
dead
and
gon
,
but
their
words
catch
hold
of
your
Fathers
,
they
be
gon
,
they
threatned
for
these
and
these
sinnes
,
and
their
threats
remain
.
Moses
is
dead
,
but
the
threats
extend
to
the
people
of
the
Jewes
and
stick
upon
them
.
The
Prophets
and
Apostles
are
dead
,
but
the
threatnings
of
the
sinnes
of
the
times
light
upon
the
people
,
and
they
feel
them
now
in
hell
,
as
Revel
.
6.
It
is
said
,
That
Christ
who
rideth
on
the
white
Horse
of
the
Gospel
,
and
goeth
to
conquer
,
and
to
Conquering
he
goeth
with
his
bow
,
and
woundeth
as
he
goes
,
●ither
to
conversion
,
to
alter
their
wicked
Course
of
life
,
or
to
confusion
;
There
is
an
Arrow
shot
in
every
man
that
heareth
,
and
that
either
maketh
him
better
or
worse
.
Obj.
But
you
will
say
,
what
efficacy
is
there
in
the
word
,
when
men
leave
not
off
their
swearing
,
&
deboist
courses
of
life
?
Answ
.
I
a●swer
,
There
is
an
efficacy
on
these
very
persons
even
before
they
come
to
hell
,
which
doth
as
is
were
gape
for
them
unlesse
they
alter
their
waies
.
There
is
an
efficacy
in
hardening
their
hearts
for
the
present
,
for
every
Sermon
maketh
them
worse
and
worse
,
and
is
it
not
a
terrible
judgement
to
be
Isa
.
6.
10.
hard-hearted
?
Son
of
Man
harden
this
mans
heart
,
what
?
with
preaching
?
that
is
the
way
to
soften
them
,
but
if
they
stoop
not
to
it
,
it
shall
harden
them
.
Every
S●rmon
they
hear
striketh
them
more
and
more
with
hardnesse
,
till
they
have
filled
up
the
measure
of
their
sinnes
,
and
then
God
payeth
them
home
with
Confusion
in
hell
for
ever
.
Is
it
not
a
judgment
of
God
to
sink
deeper
and
deeper
in
sin
?
If
you
aske
who
is
the
most
wretched
man
of
all
that
liveeh
in
the
Church
?
surely
those
that
will
hear
many
things
,
and
yet
will
goe
against
them
;
that
will
set
their
wils
against
Gods
will
,
and
set
their
authority
against
God
▪
●uthority
,
that
will
live
as
they
list
,
and
live
as
they
please
,
for
●very
sin
they
commit
is
a
step
deeper
to
H●ll
,
and
the
mor●
they
have
their
wills
,
the
more
they
shall
be
tormented
against
their
wills
.
No
man
so
deeply
tormented
,
as
they
that
will
have
their
lusts
most
freely
,
for
God
will
have
his
will
first
or
last
.
And
the
deeper
they
fall
into
sin
here
,
the
deeper
they
sh●ll
be
in
Hell
hereafter
.
What
is
the
punishment
in
Hell
?
to
suffer
what
they
would
not
,
Now
your
wilfull
persons
of
what
rank
soever
,
that
despise
the
Law
of
God
and
Reason
,
though
never
so
free
,
and
never
so
great
,
a
wilfull
person
is
in
the
most
dangerous
Condition
,
because
he
sinketh
deeper
and
deeper
in
rebellious
courses
,
and
therefore
his
account
will
be
heavier
,
and
when
Conscience
is
awakened
,
it
will
charge
sin
on
them
with
more
terrour
than
on
other
men
;
because
he
would
have
his
will
,
God
will
pay
him
home
with
suffering
that
,
that
shall
be
clean
contrary
to
his
will
.
And
therefore
learn
to
stoop
to
God
,
submit
to
the
ordinances
of
God
,
and
labour
that
it
may
be
effectuall
,
and
that
we
may
find
it
eff●ctuall
,
since
all
is
of
God
.
Use
4.
The
power
,
and
the
efficaey
,
and
the
excellency
of
it
,
I
joyn
prayer
together
with
the
Ordinance
.
Lift
up
the
heart
to
God
,
that
God
would
accompany
what
we
hear
,
with
his
own
Spirit
,
and
accompany
the
receiveing
of
the
Sacrament
,
and
every
Ordinance
with
his
own
Spirit
,
to
make
it
effectuall
,
for
they
be
dead
Ordinances
without
it
,
as
fo●d
to
a
dead
man
,
or
Cordials
powred
into
a
dead
mans
mouth
,
they
have
no
efficacy
,
and
therefore
desire
God
to
afford
his
Spirit
,
to
q●icken
us
by
the
Ordinance
;
and
if
we
have
Spirituall
Li●e
,
that
he
would
more
and
more
increase
it
by
his
Ordinance
,
and
make
our
studies
Oratoria
,
places
of
prayer
,
as
w●ll
as
studi●s
;
because
the
vertue
of
all
is
of
God
.
And
think
not
to
bre●k
through
things
with
your
own
wit
,
which
is
it
that
hath
ma●e
〈◇〉
the
Heretiq●es
in
the
world
,
they
will
break
through
things
with
their
own
wit
,
and
not
s●bmit
to
Gods
truth
,
and
th●s
makes
profane
men
,
they
will
no●
s●bmit
th●ir
profane
wi●●
to
Gods
rule
.
Therefore
know
that
thou
canst
not
do
it
with
out
the
Spirit
of
God
joyning
prayer
with
the
Ordinance
,
for
the
Spirit
.
I
beseech
you
take
these
things
to
heart
,
I
cannot
inlarge
them
,
that
,
that
hath
been
spoken
may
be
sufficient
to
stir
us
up
to
a
Care
of
the
Ordinances
.
Let
me
say
this
and
no
more
at
this
time
,
it
will
bring
an
ill
report
upon
all
Gods
ordinances
,
Unprofitablenesse
brings
a
reproach
on
Gods
word
if
we
are
not
carefull
to
get
good
by
them
,
we
bring
reproach
upon
them
,
How
?
God
saith
his
word
is
mighty
to
Salvation
,
and
it
is
his
strong
word
to
Salv●tion
,
and
his
Arm
,
but
we
by
hearing
,
and
growing
no
better
,
shew
there
is
no
such
thing
.
Our
lives
deny
it
,
and
therefore
the
word
will
conclude
it
.
Look
upon
many
a
Christian
,
he
heareth
the
word
,
and
converseth
about
it
,
but
what
power
hath
it
in
him
?
Surely
,
if
there
were
any
such
power
,
it
would
appear
in
them
that
attend
upon
it
.
If
there
be
such
power
in
the
Ministery
,
why
is
there
lives
no
better
?
And
so
the
word
is
reproached
to
be
a
dead
word
,
and
the
Sacrament
a
dead
Ordinance
.
And
therefore
in
honour
of
God
,
and
the
blessed
things
of
God
,
I
beseech
you
labour
to
go
to
God
by
prayer
,
and
attend
on
the
meanes
,
and
to
find
more
vertue
and
power
,
and
never
give
over
till
we
find
something
in
our selves
above
the
nature
and
course
of
other
men
.
And
then
we
shall
honour
the
Ordinances
of
God
,
and
shall
witnesse
that
they
be
powerfull
,
that
we
have
felt
their
power
casting
us
down
in
our selves
,
and
lifting
us
up
in
God
,
resisting
of
Temptations
,
subduing
our
Corruptions
,
Inabling
us
to
go
through
Adversity
and
all
Conditions
.
And
then
we
credit
,
and
adorn
our
profession
,
and
grace
Religion
,
when
we
find
the
Spirit
of
God
making
these
things
effectuall
to
us
;
otherwise
we
bring
reproach
upon
them
,
and
bring
discredit
to
them
in
the
hearts
of
carnall
men
.
The
holy
Apostle
as
we
have
heard
,
after
he
had
out
of
the
fulness
of
his
apprehension
of
the
divine
mysteries
of
the
Gospel
set
it
out
gloriously
,
cometh
to
avoid
imputation
of
arrogancy
,
lest
he
should
seem
to
advance
his
calling
too
far
.
The
Gospel
is
indeed
a
treasure
,
and
the
preaching
of
it
is
a
treasure
,
the
dispensation
of
it
,
being
Gods
Ordinance
,
is
a
treasure
,
because
it
hath
a
speciall
vertue
distinct
.
But
we
are
but
earthen
vessels
though
.
The
end
why
God
would
convey
such
excellent
things
as
are
in
the
Gospell
,
by
such
poor
meanes
,
is
,
that
the
excellency
of
the
power
may
be
of
God
,
and
not
of
us
.
We
have
spoken
at
large
of
the
first
part
of
the
verse
,
wherein
we
shewed
first
of
all
,
That
the
Gospel
is
a
treasure
in
the
dispensation
of
it
,
so
largely
,
that
I
will
not
now
stand
to
repeat
any
thing
then
delivered
.
The
Ministers
are
vessels
and
earthen
vessels
.
Now
the
end
is
,
That
the
excellency
of
power
may
be
of
God
,
and
not
of
us
,
wherein
we
propounded
to
speak
of
these
particulars
.
1.
That
there
is
a
power
,
and
an
excellency
of
power
in
the
Gospell
,
and
in
the
dispensation
of
it
.
In
divine
truths
dispens●d
,
there
is
a
power
,
and
excellency
of
power
.
This
power
takes
place
even
of
God
,
it
is
not
of
the
instrument
that
conveyeth
truths
to
us
,
exclusively
set
down
,
and
not
of
us
.
He
strikes
off
us
,
because
proud
men
will
be
ready
to
touch
upon
Gods
prerogative
,
if
he
had
not
an
exclusive
with
it
.
And
therefore
he
saith
,
it
is
of
God
,
and
not
of
us
.
Now
the
end
of
all
is
,
that
it
may
appear
to
be
of
God
,
and
not
of
us
.
It
is
so
,
but
it
appears
not
to
be
so
,
unlesse
there
were
such
a
disproportion
between
the
vessels
and
the
treasure
.
And
therefore
God
would
have
the
vessels
that
carry
it
,
to
be
earthly
,
the
Treasure
to
be
excellent
,
That
as
there
is
great
difference
in
the
reallity
of
the
things
themselves
,
so
it
may
appear
to
be
so
In
regard
of
man
,
.
Non
esse
,
&
non
apparere
,
it
is
all
one
,
for
if
it
appear
not
to
be
so
,
man
will
not
beleeve
it
is
so
.
And
yet
because
God
will
have
it
appear
to
be
so
,
therefore
is
that
disproportion
between
the
vessell
and
the
treasure
.
Because
the
poynt
is
not
perfected
:
we
must
adde
a
little
.
Now
the
power
is
wrought
by
degrees
,
as
in
the
14.
Rev.
2.
Where
Saint
John
heard
a
voice
from
Heaven
,
as
the
voice
of
many
waters
,
where
heaven
is
taken
for
the
Church
,
because
the
Church
is
from
Heaven
,
and
begotten
to
Heaven
,
Now
he
heard
a
voice
from
Heaven
,
as
the
voice
of
many
waters
,
as
the
voice
of
great
thunder
;
And
I
heard
a
voice
of
Harpers
,
harping
with
cheir
harpes
1.
The
word
in
the
dispensation
of
it
,
is
like
the
voice
of
At
first
the
word
worketh
bu
〈…〉
●edly
.
many
wate●s
,
that
is
,
it
is
confused
,
and
raiseth
a
kind
of
wonder
and
astonishment
,
but
the
people
know
not
why
.
Take
〈…〉
man
that
cometh
to
hear
,
and
read
the
word
,
and
divine
things
,
he
is
astonished
at
it
,
and
filled
with
a
kind
of
wonderment
,
So
that
it
is
as
the
noyse
of
many
waters
,
to
him
,
Matth
.
22.
22.
You
have
the
description
of
such
persons
,
when
they
heard
th●se
words
they
marvelled
,
and
left
him
,
and
went
their
wayes
.
Some
will
hear
the
word
,
and
if
there
be
any
extraordinary
parts
,
or
extraordinary
actions
of
a
Preacher
perhaps
they
will
come
and
hear
,
and
marvell
,
and
leave
him
,
and
go
their
way
▪
Many
come
to
Sermons
,
and
hear
,
and
marvell
,
and
so
away
.
But
the
second
effect
that
the
word
hath
,
It
is
as
the
voice
of
Then
it
prevaileth
a
little
more
.
great
thunder
,
that
is
,
where
the
word
prevaileth
a
little
more
,
it
is
as
the
voice
of
thunder
,
now
thunder
astonisheth
and
breedeth
fear
and
terrour
,
So
they
that
wonder
confusedly
at
first
hearing
,
a
while
they
hear
,
as
they
heard
it
Thunder
;
Why
thunder
is
called
the
voice
of
the
Lord
.
and
therefore
the
Thunder
is
called
,
the
Lords
voice
,
because
it
breedeth
fear
and
terrour
.
So
before
the
great
work
of
Conversion
,
the
word
as
Thunder
terrifieth
,
and
affrighteth
,
and
casteth
down
,
but
the
word
leaveth
not
the
Soul
ther
.
Therefore
saith
he
,
I
heard
the
voice
of
harpers
,
harping
with
their
harps
;
that
is
,
the
sweet
tune
of
the
Gospell
,
as
the
sound
of
the
Harp
is
delightfull
to
the
ear
,
so
the
sweet
tune
of
the
Gospel
breede●h
Then
it
b●●nget●
〈◇〉
and
p●ace
to
the
Soul
.
joy
and
peace
to
the
Soul
.
After
Thunder
cometh
the
voice
of
Hapers
,
harping
with
their
Harpes
:
So
the
power
of
divine
truths
,
is
first
,
a
kind
of
marvell
,
confused
wonderment
,
but
then
it
hath
the
power
of
Thunder
,
and
Astonishment
when
it
end●th
in
the
sweet
voice
o●
Harping
,
in
peace
and
joy
,
and
C●m●orr
.
The
E●istle
to
the
Hebrewes
4.
Chapter
maketh
an
excellent
description
of
the
power
of
the
word
in
the
12.
v.
The
word
is
quick
and
powerfull
,
sharper
than
a
two
edged
sword
,
The
word
●eacheth
to
discern
between
things
that
〈◇〉
.
peirceing
and
dividing
asunder
the
Soul
,
and
the
Spirit
,
the
joynts
and
the
marrow
,
a
discer●er
of
the
thoughts
of
the
heart
:
when
t●e
word
is
let
into
the
Soul
,
it
is
a
discerner
;
It
hath
power
to
discern
what
is
fl●sh
in
the
word
,
and
what
is
Spirit
.
And
likewise
o●
all
actions
that
proceed
from
contrary
principles
,
it
hath
power
to
tell
when
we
do
well
,
when
ill
,
what
will
h●ld
water
,
what
not
,
what
we
may
stand
too
,
what
not
.
And
not
only
in
actions
,
but
in
Afflictions
also
,
and
therefore
is
the
discerner
of
the
thoughts
,
and
intents
of
the
heart
,
and
thereupon
rippeth
up
,
and
Anatomizeth
the
whole
inward
man
,
when
the
Spirit
of
God
accompanyeth
it
.
Obj.
Now
we
will
answer
some
cases
,
and
objections
that
may
be
made
,
and
so
proceed
,
why
is
it
not
so
powerfull
in
some
,
say
many
,
as
in
others
?
The
Apostle
Paul
telleth
them
,
Heb
.
4.
Answ
.
1.
They
do
not
mingle
the
word
with
faith
,
you
know
Physick
must
have
nature
to
work
with
it
;
Physick
will
do
no
good
to
a
dead
man
;
no
,
they
do
not
mingle
the
word
with
faith
,
and
therefore
they
feel
not
the
vertue
of
it
.
They
lift
up
their
own
conceipts
against
the
word
,
and
hear
it
,
and
know
it
,
but
yeeld
not
their
hearts
to
believe
,
and
assent
certainly
to
it
,
and
therefore
it
worketh
not
.
And
,
2.
Then
they
let
it
not
into
the
heart
and
affections
,
they
give
it
room
in
the
mouth
,
to
talk
of
it
,
but
the
word
is
never
powerfull
,
till
it
hath
its
own
seat
,
and
Throne
,
till
it
getteth
into
the
heart
and
affections
,
and
alters
the
frame
of
the
inward
man
.
When
it
is
not
ingrafted
into
the
heart
,
it
yeeldeth
not
forth
its
vertue
,
and
power
.
3.
Again
there
is
a
great
deal
of
opposition
,
what
is
the
hinderance
of
the
power
of
the
word
,
a
foolish
conceiptednesse
and
presumption
.
Men
think
they
have
enough
already
,
and
think
they
have
a
divinity
poynt
,
when
they
can
talk
of
it
.
But
Beloved
,
We
know
no
more
of
Religion
,
th●n
we
love
,
and
we
love
no
more
than
we
do
,
He
that
doth
not
,
knoweth
nothing
as
he
ought
to
know
.
He
may
part●
,
and
talk
,
for
ostentation
sake
,
and
to
satisfie
Conscience
,
but
this
conc●ipt
▪
that
people
have
Divinity
,
when
they
can
talk
of
it
,
it
is
a
very
destructive
conceipt
,
that
hindered
all
the
working
of
the
word
.
Religigion
Faith
no
matter
of
fansie
.
standeth
not
upon
words
,
but
it
is
a
matter
of
power
,
Religion
is
not
matter
of
fansie
and
imagination
,
s●ith
is
another
thing
.
You
have
many
,
especially
great
Scholars
,
They
think
they
have
all
they
know
,
but
they
h●●e
nothing
,
but
what
they
love
and
obey
,
and
subject
their
he
〈…〉
,
wha●
they
have
more
,
it
tendeth
to
damnation
.
Out
of
thine
own
mouth
will
I
judge
thee
,
thou
faithlesse
servant
,
thou
knowest
this
,
and
thy
Courses
Luke
19.
22.
are
contrary
.
Therefore
take
heed
of
this
conceipednesse
,
I
beseech
you
,
for
it
overthroweth
all
.
But
I
would
not
have
such
absent
from
the
word
,
for
the
word
is
able
to
remove
all
the
obstacles
&
hinderances
between
Attendance
.
upon
the
word
the
heart
and
it
.
Physick
will
not
do
a
dead
man
good
,
but
this
Physick
will
give
life
to
dead
men
,
for
the
power
of
the
word
is
such
,
that
it
hath
a
quick●ing
power
,
and
a
raising
power
,
and
a
directing
power
;
and
therefore
though
there
be
never
such
mountaines
of
oppositions
between
the
heart
and
divine
truths
;
As
indeed
,
they
that
be
given
to
a
profane
course
of
life
,
there
is
much
opposition
between
their
hearts
and
divine
truths
.
They
that
be
practisers
of
any
profession
,
called
to
great
imployments
,
they
should
be
so
far
from
absenting
themselves
from
the
meanes
of
Salvation
,
that
they
should
offer
themselves
the
more
carefully
,
and
diligently
,
that
whatsoever
is
between
their
hearts
and
divine
truths
,
may
do
them
good
,
when
all
other
things
will
fail
,
this
may
be
removed
.
And
therefore
the
main
thing
hindering
from
doing
them
good
.
The
word
is
able
to
make
way
for
it self
,
by
removing
the
hinderances
upon
the
word
by
a
carefull
and
continuall
attendance
upon
it
.
There
is
an
excellent
place
in
this
Epistle
,
Chap.
10.
v.
4.
The
weapons
of
our
warfare
are
not
weak
but
mighty
through
God
for
the
pulling
down
of
strong
holds
,
and
every
thing
that
exalteth
it self
against
the
knowledge
of
God
,
to
bring
into
Captivity
every
thought
to
the
obedience
of
Christ
.
It
is
an
excellent
portion
of
Scripture
.
There
be
three
things
in
a
man
,
wihch
much
hinder
,
and
indispose
a
man
from
taking
good
.
1.
There
be
{αβγδ}
,
reasonings
of
flesh
,
as
,
Is
not
reading
,
as
good
as
preaching
,
which
men
that
have
much
wisedome
in
them
think
,
Then
there
be
{αβγδ}
that
is
exaltations
of
the
heart
.
What
,
shall
I
stoop
?
shall
I
be
so
base
minded
as
to
regard
what
Common
persons
do
?
I
ever
judged
it
more
for
my
credit
and
reputation
,
not
to
stoop
than
to
yeeld
up
my self
,
to
be
obedient
to
what
they
say
.
And
when
divine
truths
are
propounded
,
seeming
to
be
contrary
to
reason
,
though
no
truth
be
contrary
to
reason
,
but
above
it
,
as
the
great
matters
of
predestination
,
and
election
,
and
free
will
,
the
pride
of
mans
heart
seeing
no
great
reason
for
this
,
being
above
reason
,
it
riseth
,
and
will
not
yeeld
,
but
the
divine
truths
beat
down
these
,
{αβγδ}
,
There
is
a
word
that
is
{αβγδ}
,
actions
of
the
flesh
against
divine
truths
.
As
when
a
man
is
exhorted
to
be
liberall
,
it
suggesteth
,
I
shall
want
my self
,
and
it
is
Reasoning
of
flesh
&
blo●d
to
be
laid
aside
good
to
look
to
a
mans
self
;
and
for
suffering
,
it
is
good
to
sleep
in
a
whole
skin
,
whatsoever
the
disputes
,
or
reasonings
of
flesh
and
blood
there
be
,
let
a
man
attend
upon
the
word
,
it
will
subject
and
subdue
all
in
time
,
if
a
man
belong
to
God
;
therefore
it
is
powerfully
said
to
make
way
for
it self
.
For
God
will
let
himself
,
and
his
Spirit
into
the
heart
in
spight
of
Corruption
,
and
in
spight
of
Satan
;
never
despair
of
a
man
that
hath
care
of
Gods
ordinances
.
Obj.
2.
But
you
will
say
,
how
,
or
by
what
meanes
doth
God
make
this
word
effectuall
.
Answ
.
I
answer
,
This
excellency
of
power
in
the
word
and
his
truth
,
worketh
in
the
heart
by
the
Spirit
.
1.
By
way
of
Revelation
,
it
revealeth
to
us
excellent
things
1.
The
Spirit
revealeth
divine
truths
.
above
nature
,
and
better
things
than
corrupt
nature
can
apprehend
in
the
world
.
Christ
,
and
all
the
good
we
have
by
him
,
and
that
is
the
first
thing
.
A
Revelation
of
divine
truths
.
2.
Then
again
,
by
the
Spirit
,
as
all
this
is
offered
to
a
soul
,
2.
It
offereth
them
.
that
will
receive
it
.
There
is
not
only
a
discovery
,
but
an
offer
.
3.
There
is
not
only
these
discoveries
and
offers
,
but
divine
3.
It
worketh
faith
to
apprehend
them
.
truth
is
the
instrument
that
worketh
Faith
,
to
apprehend
and
lay
hold
upon
this
.
And
therefore
it
is
called
the
word
of
faith
,
And
when
Faith
is
wrought
by
the
Spirit
,
after
revelation
,
and
after
offer
of
divine
truths
,
then
that
faith
draweth
out
of
Christ
.
Faith
hath
a
drawing
and
sucking
power
out
of
the
word
,
and
Christ
revealed
in
the
word
,
of
whatsoever
is
necessary
How
Christ
and
we
are
united
.
for
grace
and
comfort
,
that
may
be
needfull
to
bring
to
Heaven
,
for
the
Spirit
of
God
worketh
faith
,
and
by
faith
bringeth
all
other
graces
in
,
and
maketh
them
eff●ctuall
in
the
Soul
.
Faith
is
the
grace
of
union
that
knitteth
us
to
the
principle
of
life
,
Christ
.
And
therefore
God
upon
revelation
,
and
offer
of
divine
truths
,
first
worketh
faith
,
and
by
faith
knitteth
us
to
the
Fountain
of
life
Christ
,
and
it
is
a
wise
grace
,
teaching
the
Soul
to
fetch
soveraign
advantages
from
Christ
,
as
in
nature
,
there
is
an
instinct
in
every
Creature
to
fetch
nourishment
from
the
damme
.
So
when
God
hath
wrought
faith
in
the
Soul
,
God
putteth
this
supernaturall
divine
instinct
into
the
Soul
,
to
fetch
whatsoever
is
needfull
,
all
comfortable
graces
out
of
Christ
.
And
thus
it
becomes
an
effectuall
word
,
an
excellency
in
a
beleeving
Soul
,
Rom
16.
It
is
the
power
of
God
to
salvation
to
all
them
that
beleeve
.
When
we
believe
,
God
sheweth
his
p●wer
in
the
Soul
.
God
by
his
almighty
power
,
first
worketh
faith
,
and
then
faith
layeth
hold
on
that
mighty
power
again
.
When
God
hath
by
the
word
wrought
faith
,
we
do
apprehend
the
Almighty
power
of
God
in
Christ
,
and
to
make
use
of
it
on
all
occasions
.
And
therefore
it
is
called
,
Col.
2.
v.
12.
The
faith
of
the
opperation
of
God
.
Obj.
3.
And
by
resolving
of
this
question
,
we
may
answer
another
,
Quest
.
That
is
,
What
degree
of
power
is
here
meant
,
when
How
the
word
is
powerfull
whether
by
way
of
morall
perswasion
only
.
he
saith
the
excellent
power
that
is
of
God
?
Whether
is
it
only
a
reveiling
of
divine
truths
,
or
likewise
in
working
upon
the
Soul
effectually
?
For
you
know
that
distinctly
there
is
a
morall
kind
of
working
which
is
by
perswasion
,
and
intreaty
,
and
efficcaious
working
,
which
is
more
than
intreaty
,
which
worketh
,
as
the
Sun
worketh
upon
inferiour
things
,
which
is
called
a
vertuall
working
,
and
maketh
an
impression
therein
.
Now
whether
doth
the
word
by
the
Spirit
only
reveil
,
and
off●r
divine
truths
,
or
have
a
work
sometimes
in
the
Soul
,
it
is
no
nice
question
as
it
is
made
?
And
I
will
give
you
the
truth
of
it
.
Answ
.
The
excellency
of
the
power
is
not
onely
in
reveiling
but
in
working
,
the
word
and
the
Spirit
not
onely
reveil
,
The
word
not
only
reveileth
but
worketh
.
but
work
something
in
the
soul
,
and
in
every
part
of
the
soul
.
1.
In
the
understanding
there
is
not
onely
a
reveiling
of
truth
,
but
a
light
,
in
the
understanding
he
giveth
not
onely
life
but
s●nse
.
2.
So
the
will
not
onely
apprehendeth
what
is
good
,
and
exc●llently
good
,
but
Gods
power
goeth
together
with
the
reveiling
of
things
to
the
will
,
and
putteth
a
relish
into
the
will
to
relish
that
good
,
else
naturall
corruption
will
will
above
what
is
good
,
without
power
wrought
in
the
will
to
cleer
it
self
,
and
bend
it self
,
and
weigh
it self
towards
the
best
things
.
3.
And
so
for
the
affections
,
good
things
are
not
onely
revealed
to
love
and
joy
,
but
the
affections
themselves
are
altered
,
and
changed
.
The
corrupt
naturall
affections
have
no
proportion
to
supernaturall
objects
,
without
an
inward
work
,
wrought
in
the
heart
,
in
the
will
and
affections
.
So
the
power
and
efficacy
of
the
word
,
and
Spirit
,
is
not
onely
in
presentation
,
and
offer
,
but
in
powerfull
working
upon
the
soul
,
because
there
is
no
Connaturalness
,
no
proportion
between
a
soul
unturned
,
unchanged
,
and
objects
of
an
higher
nature
;
can
an
eye
see
things
invisible
?
can
a
naturall
soul
apprehend
,
and
love
things
supernaturall
,
above
nature
,
before
it
be
altered
?
it
cannot
.
There
is
a
vitious
humour
over-spreadeth
the
soul
,
and
therefore
alters
the
tast
of
it
,
that
we
cannot
naturally
like
,
nor
approve
the
best
things
.
And
therefore
the
taste
must
first
be
altered
.
Take
a
sick
man
,
if
he
have
never
so
much
skill
,
the
palat
is
vitiated
,
and
he
cannot
relish
the
wholsom'st
thing
in
the
world
,
but
answerable
to
the
corruption
of
his
palat
.
So
let
a
man
have
never
so
much
knowledge
,
if
the
power
of
the
soul
be
not
altered
,
he
relisheth
divine
truths
onely
according
to
his
corrupt
fancy
.
And
therefore
there
must
be
wise
and
powerfull
workings
upon
the
soul
,
that
as
divine
truths
are
savoury
in
themselves
,
so
they
may
be
savoury
to
us
.
Therefore
they
speak
very
shallowly
of
the
work
of
grace
,
that
take
it
only
to
be
matter
of
intreaty
,
and
leave
the
soul
to
its
own
liberty
.
Nolo
hanc
gratiam
.
I
will
not
this
grace
,
(
saith
one
of
the
Ancients
)
that
leaveth
the
will
to
be
flexible
,
and
at
liberty
.
It
is
Note
.
a
dangerous
thing
,
when
a
man
hath
no
more
grace
,
but
what
is
left
to
himself
.
One
mischief
will
necessarily
follow
,
that
God
hath
not
so
much
power
,
as
the
devill
hath
,
if
he
propounds
any
motion
,
we
have
a
corrupt
heart
,
that
yieldeth
to
the
temptation
,
and
betrayeth
the
heart
,
but
if
Gods
perswasions
be
onely
Morall
,
and
alter
not
the
frame
of
the
heart
,
he
findeth
nothing
of
his
own
goodness
in
us
,
onely
he
findeth
in
us
what
is
contrary
to
Gods
Spirit
.
And
therefore
the
devill
hath
the
advantage
of
God
,
if
God
should
not
work
in
us
powerfully
.
For
supernaturall
things
have
no
friends
at
all
in
us
,
but
opposition
,
and
enmity
.
Propound
the
sweet
truths
of
the
Gospell
to
a
proud
naturall
man
,
he
hath
no
more
relish
in
them
,
than
Proud
naturall
man
relisheth
not
the
things
of
God
.
in
the
white
of
an
Egge
,
till
his
heart
be
humbled
and
subdued
,
for
we
have
no
friends
within
us
to
hold
Correspondency
with
such
truths
.
B●t
let
the
Devil
offer
a
temptation
to
any
naturall
man
,
He
is
Iron
to
God
,
and
Wax
to
the
Devill
.
And
therefore
of
necessity
,
there
must
be
more
than
a
morall
work
,
by
effectuall
perswasion
.
I
speak
it
to
advance
the
power
of
the
word
,
that
we
may
know
what
degree
of
grace
to
begg
▪
what
is
suitable
to
the
apprehension
of
these
things
prayer
will
be
for
.
If
we
conceive
grace
to
be
only
a
motion
,
&
perswasion
,
and
no
powerfull
work
upon
the
heart
,
we
will
begg
no
more
.
No
man
was
ever
brought
to
heaven
with
such
a
grace
,
but
it
is
an
altering
,
changing
,
converting
grace
that
bringeth
us
to
Heaven
.
I
will
name
one
reason
out
of
the
text
.
It
is
more
than
revealing
,
offering
,
and
perswading
by
reason
,
because
that
is
not
the
excellent
manner
of
work
.
God
in
the
Gospell
,
works
Grace
wrought
by
the
most
excellent
manner
of
working
in
the
most
excellent
manner
,
but
working
by
perswasion
is
not
the
most
excellent
manner
of
working
;
But
working
powerfully
and
really
and
effectually
.
Now
the
excellentest
manner
of
working
belongeth
to
the
most
excellent
worker
,
who
worketh
powerfully
in
the
heart
,
which
is
the
most
excellent
manner
of
working
.
Now
how
prove
you
that
?
Answ
.
Is
not
he
that
is
able
to
do
,
stronger
than
he
that
perswadeth
to
do
?
Therefore
the
most
excellent
manner
of
work
is
to
work
inwardly
,
and
effectually
,
not
only
by
intreaty
,
and
perswasion
,
which
is
a
weak
and
shallow
kind
of
work
,
in
regard
of
an
efficacious
working
in
the
Soul
.
Now
God
the
most
excellent
worker
,
worketh
in
the
most
excellent
manner
,
and
therefore
works
not
only
by
perswasion
,
but
worketh
powerfully
in
the
inward
man
.
God
made
the
Soul
,
and
fram'd
the
Soul
,
&
knoweth
how
to
work
upon
the
soul
,
and
how
to
work
upon
it
with
preserving
the
liberty
,
and
power
of
it
untouched
.
And
therefore
as
they
say
very
well
,
He
worketh
Suaaiter
,
&
Fortiter
,
Suaviter
,
by
intreaty
,
agreeable
to
the
nature
of
man
,
and
Fortiter
,
powerfully
.
There
are
two
things
that
are
the
principles
of
action
,
in
men
working
by
reason
,
working
by
strength
,
when
there
is
power
to
do
a
thing
,
and
reason
why
to
do
it
,
they
work
like
men
;
if
a
man
had
never
so
much
reason
and
not
strength
,
he
worketh
not
,
if
he
hath
strength
and
not
reason
and
grace
to
guide
Reason
and
power
required
in
working
.
the
action
,
the
action
is
common
,
and
there
is
no
Religion
.
But
when
a
man
worketh
by
power
from
reason
,
it
is
like
a
man
;
so
there
be
excellent
and
strong
reasons
in
the
Word
to
disswade
from
sin
,
make
us
in
love
with
Heaven
and
happiness
,
if
we
were
Beleevers
;
and
without
a
power
accompanieth
the
reason
secretly
and
sweetly
,
and
altereth
the
soul
powerfully
,
all
will
do
the
soul
no
good
,
and
therefore
together
with
reason
goeth
a
divine
power
to
the
soul
;
so
God
at
one
time
worketh
powerfully
,
and
sweetly
,
by
entreaty
,
he
works
suitably
to
the
nature
of
man
,
and
powerfully
to
overcome
that
nature
.
Object
.
4.
I
come
now
to
answer
this
;
How
shall
we
know
whether
this
vertue
,
and
excellency
of
vertue
,
hath
wrought
on
the
soul
by
God
,
and
the
Spirit
of
Faith
?
To
give
you
some
evidences
,
and
first
,
you
may
know
easily
that
it
hath
wrought
,
but
we
cannot
tell
the
manner
in
working
,
because
we
will
answer
a
secret
Objection
.
Que
.
I
feel
not
how
God
works
upon
my
spirit
,
by
his
Spirit
.
Answ
.
It
is
true
,
for
the
present
you
do
not
;
for
instance
,
Grace
is
wrought
in
the
heart
,
as
the
Sun
works
on
inferiour
bodies
,
Manner
of
the
Spirit
working
,
how
indiscernable
.
influence
commeth
from
Heaven
to
it
,
but
who
can
tell
you
how
influence
entred
into
his
body
?
who
can
in
Spring-time
see
the
manner
how
he
is
cheered
,
he
seeth
he
is
cheered
,
but
to
say
exactly
the
time
,
and
measure
,
that
is
unknown
.
It
is
a
sweet
and
strong
influence
,
we
see
there
is
a
sweet
influence
in
the
working
of
things
,
but
the
very
working
is
unperceivable
;
so
the
power
of
Gods
Ordinances
in
the
working
is
concealed
,
but
presently
after
there
is
an
alteration
,
as
we
know
the
Spring
is
come
when
we
see
nature
altered
,
●nd
things
flourishing
and
green
,
and
a
new
face
of
things
over
there
was
That
the
Spirit
hath
wrought
upon
us
we
may
know
,
but
in
what
manner
we
know
not
▪
in
Winter
.
So
we
know
the
Sun
of
Righteousness
hath
shined
on
our
souls
in
the
Ordinances
and
means
of
Salvation
,
when
there
is
a
flourishingness
and
fruitfulness
in
our
conversations
,
when
our
speeches
and
actions
savour
of
the
Word
and
Spirit
,
we
may
know
that
the
Sun
of
Righteousness
hath
shined
upon
our
souls
,
Psal
.
110.
The
Church
is
compared
to
dew
that
falleth
in
the
morning
,
the
birth
of
thy
womb
is
as
the
dew
of
the
morning
,
so
the
best
Translators
have
it
;
In
the
day
of
thy
power
,
that
is
,
in
the
powerful
work
of
thy
Ordinances
,
the
Word
,
and
Sacraments
,
the
Birth
of
Christ
,
which
is
the
Church
begotten
by
the
Spirit
,
as
the
womb
of
the
morning
,
that
is
,
the
dew
of
the
morning
which
falleth
from
Heaven
,
but
insensibly
and
unperceivably
;
It
hath
an
high
cause
to
draw
it
up
,
and
let
it
fall
,
and
to
put
vertue
into
it
,
to
make
things
fruitful
,
but
none
perceiveth
the
falling
of
it
:
So
grace
is
wrought
in
the
heart
,
as
dew
falls
from
Heaven
,
that
is
,
we
feel
the
power
and
vertue
of
it
,
but
the
manner
how
grace
is
wrought
,
and
the
Church
is
begotten
of
God
and
Christ
,
is
unperceivable
;
and
therefore
go
to
the
fruits
,
where
there
is
a
power
,
and
excellency
of
power
wrought
,
and
a
change
is
seen
in
life
and
conversation
;
for
being
a
Lion
before
,
tho●
art
a
Lamb
,
there
is
a
triumphing
and
prevailing
power
over
corruptions
that
they
were
enthralled
to
before
,
themselves
are
not
themselves
,
and
therefore
judge
by
obedience
.
Then
there
is
a
power
and
excellency
of
power
in
the
soul
,
when
we
have
turned
by
a
natural
power
,
the
nourishment
into
our
Constitutions
,
then
we
be
strong
as
Elias
,
that
by
strength
●
Kings
19.
8.
of
the
nourishment
sent
from
Heaven
,
walked
fourty
dayes
;
so
when
we
have
received
the
Sacraments
,
and
heard
as
we
should
,
we
shall
find
more
ability
for
duty
,
for
fitness
to
dye
,
more
intercourse
with
God
,
more
strength
of
faith
against
all
temptations
;
and
therefore
if
thou
wouldst
know
what
power
and
excellency
of
power
is
wrought
in
thy
soul
,
examin
it
by
thy
strength
derived
thereby
.
If
you
find
not
str●ngth
to
overcome
temptations
and
resist
corruptions
,
then
you
have
not
yet
been
good
hearers
,
nor
good
readers
,
nor
good
receivers
of
the
Sacraments
,
as
you
should
be
;
we
know
Sheep
and
such
Creatures
are
judged
of
,
not
by
that
they
chew
,
but
by
their
flesh
and
fleece
,
and
so
should
a
Christian
by
his
life
,
his
strength
,
what
he
is
able
to
do
.
And
here
we
may
take
up
just
complaint
,
that
many
that
have
great
knowledge
of
the
Gospel
,
and
have
be●n
long
Professors
of
the
Truth
,
yet
they
fall
before
their
spiritual
enemies
;
as
when
Israel
falling
before
their
enemies
,
complained
,
Lord
,
what
is
it
?
what
is
the
reason
that
we
fall
before
the
enemy
?
so
a
man
may
complain
,
what
is
the
reason
a
Christian
should
fall
●efore
his
spiritual
enemies
?
that
every
temptation
should
overturn
him
,
every
corruption
and
passion
enslave
him
,
why
is
he
so
enthralled
to
temptation
?
Certainly
there
hath
not
been
that
power
,
and
excellency
of
power
in
the
soul
that
should
be
.
By
these
and
the
like
circumstances
,
we
may
know
whether
we
have
felt
this
power
,
and
excellency
of
power
,
or
no
.
There
is
as
we
said
before
,
a
power
in
Religion
,
if
it
be
Power
of
Religion
mingled
with
believing
.
mingled
with
a
beleeving
heart
,
and
till
we
find
that
power
all
will
do
us
no
good
;
Profession
of
Religion
and
Knowledge
will
be
in
the
brain
,
therefore
labour
not
to
know
but
to
feel
divine
truths
;
and
when
be
they
felt
?
when
the
vertue
is
felt
.
It
is
not
enough
scire
,
sed
sentire
,
it
is
not
enough
to
know
,
but
to
feel
;
and
when
do
we
feel
?
when
we
find
the
vertue
of
the
Word
in
comforting
,
in
raising
,
and
directing
,
in
changing
,
in
transforming
.
We
think
we
beleeve
all
things
necessary
when
we
can
say
them
,
and
speak
of
them
,
but
there
is
never
an
Article
of
our
Doctrine
of
Christ
what
influence
it
hath
on
Practice
.
Creed
,
but
being
apprehended
by
faith
,
worketh
mightily
upon
the
soul
in
an
excellent
manner
.
As
for
ex●mple
,
I
believe
in
God
the
Father
Almighty
,
how
shall
I
know
I
beleeve
?
If
the
Spirit
of
God
witness
to
my
spirit
,
that
God
is
my
Father
,
and
teacheth
me
to
go
to
him
as
a
Father
in
all
my
necessities
;
I
know
he
is
Almighty
,
when
I
am
under
strength
of
temptation
and
oppositions
whatsoever
,
he
is
able
to
raise
my
soul
,
and
after
death
to
give
it
a
better
being
than
in
this
World
;
and
I
beleeve
in
him
as
the
Father
Almighty
,
when
I
will
not
distrust
him
,
he
is
my
Father
and
will
do
me
good
,
he
is
Almighty
,
and
can
do
all
for
my
good
;
so
I
believe
in
Christ
,
born
of
the
Virgin
Mary
,
this
a
man
beleeveth
not
till
Christ
be
born
in
the
heart
,
and
the
Image
be
stamped
upon
his
soul
,
and
a
disposition
suitable
to
Christ
;
and
so
for
the
death
o●
Christ
,
the
Cross
of
Christ
,
it
is
a
crucifying
knowledge
.
I
know
Christ
dyed
for
my
sins
,
the
faith
of
this
crucifieth
this
corruption
for
which
Christ
was
crucified
:
when
I
look
upon
my
corrupt
nature
,
with
that
odium
and
detestation
that
Christ
had
when
he
suffered
for
them
,
so
that
I
feel
not
things
with
power
and
efficacy
,
till
something
be
wrought
by
them
;
so
I
beleve
not
Christ
is
risen
again
,
unlesse
I
find
that
power
that
raised
him
,
quicken
my
heart
,
and
raise
me
to
heavenly
mindedness
,
to
ascend
with
Christ
,
and
fit
in
Heaven
with
Christ
.
A
man
beleeveth
not
that
Christ
is
in
Heaven
unless
he
hath
glorious
thoughts
,
he
doth
but
talk
of
them
,
he
that
beleeveth
Christ
his
head
,
is
in
Heaven
,
Christ
and
he
being
all
one
,
can
he
be
much
cast
down
with
any
trouble
here
,
or
be
abased
here
when
he
beleeveth
this
?
No
,
and
therefore
saith
the
Apostle
,
If
you
be
risen
with
Christ
,
as
you
be
,
if
you
belong
to
Christ
,
and
have
the
same
Spirit
that
raised
his
body
,
raising
you
,
then
seek
the
things
above
,
and
not
the
things
beneath
,
and
savour
the
things
Col.
3.
1.
that
be
spiritual
and
suitable
to
your
condition
;
so
a
man
cannot
beleeve
his
sins
be
forgiven
,
but
he
must
love
,
he
must
have
joy
and
peace
,
being
justified
by
faith
we
have
peace
with
God
.
He
that
findeth
not
peace
in
his
conscience
,
how
knoweth
he
Rom.
5.
1.
that
his
sins
are
forgiven
?
Be
of
good
comfort
,
thy
sins
are
forgiven
;
a
man
that
knows
his
sins
are
forgiven
,
he
is
comforted
,
for
his
debt
is
paid
and
all
discharged
;
and
so
the
resurrection
of
the
body
and
life
everlasting
,
what
is
the
power
of
it
?
it
maketh
him
as
willing
to
dye
,
as
when
he
goeth
to
sleep
,
for
when
he
goeth
to
bed
he
knoweth
he
shall
rise
again
,
and
rise
better
and
more
refreshed
;
so
a
man
that
is
to
dye
he
resolveth
,
I
lay
down
my
body
and
shall
rise
again
,
as
sure
as
I
shall
rise
out
of
my
bed
,
and
more
sure
,
for
many
dye
in
their
sleep
;
so
if
we
beleeve
the
comming
of
Christ
to
judgement
,
the
vertue
of
it
will
shew
it self
in
walking
fruitfully
and
carefully
,
Christ
must
Thoughts
of
Christs
comming
to
judgment
,
makes
us
fruitful
and
careful
.
come
again
and
I
must
make
account
of
all
,
and
so
life
everlasting
,
if
a
man
beleeveth
that
,
what
courage
will
it
infuse
?
there
is
never
an
Article
but
if
it
be
beleeved
hath
a
spiritual
infusion
in
it
;
let
a
man
beleeve
life
everlasting
,
he
will
not
care
to
venture
his
life
for
Religion
and
his
Country
,
what
will
he
care
to
adventure
a
life
is
nothing
but
vanity
?
I
do
but
touch
these
things
to
shew
that
out
of
the
grounds
of
Religion
there
is
a
power
in
them
,
if
they
be
apprehended
and
beleeved
;
and
if
they
have
not
this
power
we
beleeve
them
not
,
we
talk
of
them
,
but
are
not
moulded
to
them
,
as
the
Apostles
phrase
is
,
we
are
not
fashioned
to
them
,
so
that
we
may
try
whether
the
Word
hath
wrought
mightily
on
us
,
by
the
power
we
find
in
u●
〈…〉
ing
our
natures
.
〈◇〉
.
5.
Well
,
what
course
shall
we
take
that
we
may
find
th●
power
of
the
Ordinances
and
Word
,
and
an
excellent
pow●r
?
Answ
.
1.
Remember
all
is
of
God
,
from
Gods
Spirit
,
the
Word
&
Spirit
how
they
work
together
third
Person
in
the
Trinity
is
next
to
us
,
and
next
in
working
,
God
the
Father
and
Son
work
by
the
Spirit
;
for
as
it
is
in
the
body
,
there
be
the
veins
and
arteries
put
together
,
the
veins
carry
the
blood
,
the
arteries
carry
the
spirits
,
the
blood
in
Simile
.
the
veins
nourish
the
spirits
in
the
arteries
,
the
spirits
in
the
arteries
quicken
and
enliven
the
blood
;
the
Word
is
as
blood
in
the
veins
,
for
as
blood
spreads
it self
over
all
the
body
by
the
veins
,
and
feedeth
the
several
parts
,
so
the
Word
spreadeth
it self
over
the
whole
man
,
over
all
the
powers
of
man
,
over
his
understanding
,
will
,
and
affection
;
it
spreadeth
it self
over
all
the
actions
of
man
,
for
all
must
be
done
in
vertue
of
some
word
;
it
spreadeth
it self
as
blood
spreadeth
over
the
body
,
but
together
with
the
blood
there
must
be
spirits
to
quicken
the
blood
,
so
there
must
be
the
Spirit
with
the
Word
.
The
Word
is
vehiculum
spiritus
,
the
Charet
which
carrieth
the
Spirit
,
and
therefore
consider
the
concurrence
of
these
two
,
when
ye
come
to
God
,
they
be
coupled
together
as
the
veins
,
and
arteries
,
and
when
we
have
to
do
with
divine
truths
,
remember
to
beg
for
the
Spirit
,
and
therefore
,
Psal
.
119.
Open
mine
eyes
,
Lord
,
open
mine
eyes
,
his
eyes
were
opened
,
and
yet
Lord
reveal
the
wonders
of
thy
Law
more
;
so
we
must
pray
for
a
fresh
new
Revelation
of
truths
to
us
;
and
are
we
quicker
and
better
sighted
than
he
or
Paul
,
that
prayed
so
often
for
the
Spirit
of
Revelation
,
&
that
God
would
take
off
the
veil
of
ignorance
and
unbeleef
from
the
heart
?
There
is
a
natural
veil
opon
divine
things
that
we
cannot
see
them
in
their
truths
and
excellency
,
therefore
pray
to
God
by
the
Spirit
to
take
away
this
veil
.
2.
And
if
we
would
feel
the
power
and
the
excellency
of
the
power
of
the
Word
,
enter
into
our
own
hearts
,
and
see
our
own
necessity
every
day
,
and
see
our
own
wants
of
God
,
who
doth
shew
his
power
in
weakness
;
labour
to
see
a
necessity
of
divine
power
and
divine
truths
,
a
necessity
to
do
any
thing
well
,
and
that
our
callings
are
not
sanctified
unless
we
sanctifie
Our
Callings
must
be
sanctified
by
prayer
.
them
in
a
morning
by
prayer
,
and
direct
them
to
ends
above
nature
and
above
the
world
,
and
make
them
serviceable
for
the
soul
;
see
a
necessity
of
grace
,
and
of
the
efficacy
and
power
of
the
Word
,
and
necessity
will
enforce
us
out
of
our selves
to
him
,
in
whom
is
the
fountain
of
all
strength
,
that
we
may
be
strong
in
the
power
of
his
might
.
Beloved
,
times
are
comming
to
every
one
of
us
that
will
enforce
us
to
seek
for
strength
and
for
power
;
can
we
undergo
afflictions
when
they
come
without
spiritual
strength
?
we
may
carry
them
as
civil
men
,
but
great
crosses
may
come
above
all
morality
and
civility
.
Achitophel
had
brains
enough
,
but
having
no
grace
,
he
sunck
.
Judas
had
muc
knowledg
,
but
sunck
under
it
;
so
though
we
have
strong
brains
and
great
parts
,
we
shall
sinck
under
them
if
we
have
not
grace
.
A
Christian
must
be
more
than
a
man
,
as
grace
raiseth
a
man
above
a
man
,
makes
him
spiritual
;
by
vertue
of
this
power
we
must
be
more
than
men
,
else
we
shall
meet
with
things
which
are
above
a
man
,
fiery
temptations
and
Satans
darts
,
and
if
we
are
not
more
than
a
man
wo
be
to
us
;
therefore
labour
to
feel
and
see
our
own
wants
,
present
and
propound
before
hand
all
possibilities
,
what
if
our
lives
should
be
questioned
?
sickness
will
come
,
death
will
come
,
what
strength
have
I
,
what
faith
have
I
?
what
have
I
lived
upon
before
,
and
what
do
I
know
,
do
I
beleeve
all
I
know
?
As
Joseph
provided
Gen.
41.
48
against
hard
times
;
times
of
spending
will
come
,
therefore
lay
up
knowledge
,
and
often
examin
if
things
be
to
us
as
to
themselves
;
divine
truth
is
holy
,
full
of
majesty
and
power
in
it self
,
what
is
that
to
me
if
it
be
not
so
to
me
,
it
will
do
we
no
good
but
help
to
damn
me
;
do
I
find
that
power
and
efficacy
that
is
said
to
be
in
them
?
if
not
,
never
give
over
waiting
on
the
means
that
God
hath
appointed
for
that
purpose
.
Beloved
,
it
concerneth
us
nearly
and
very
much
,
for
if
we
do
find
the
power
of
divine
truths
in
our
hearts
,
O
happy
men
,
A
little
divine
truth
prevaileth
against
strongest
temptation
.
if
we
find
it
hath
wrought
a
change
and
alteration
,
it
will
make
the
weakest
Christian
stronger
than
all
the
gates
of
Hell
.
Take
a
weak
Christian
that
hath
digested
the
Word
,
and
mingled
it
with
faith
,
a
few
divine
truths
digested
and
mingled
with
faith
will
stand
out
against
the
devil
and
all
temptations
,
even
at
the
hour
of
death
,
because
they
be
divine
truths
,
and
God
goeth
with
them
;
the
truths
being
divine
of
themselves
,
and
likewise
divine
power
going
with
them
,
having
the
strength
of
God
for
every
word
;
as
a
man
is
,
the
word
of
a
man
is
,
it
is
as
powerful
as
himself
,
and
the
word
of
a
noble
man
,
the
word
of
an
honest
man
,
is
as
the
man
is
.
Now
consider
what
word
it
is
,
and
what
power
is
annexed
to
it
,
labour
to
feel
the
power
of
these
divine
truths
,
and
all
hell
let
loose
cannot
overcome
the
weakest
Christian
,
not
a
Fool
,
not
a
Novice
,
not
a
Child
in
Religion
,
much
lesse
a
strong
Christian
.
But
the
tongue
of
men
and
Angels
if
men
will
be
drowzie
,
and
lazie
,
and
dead
,
will
not
make
them
affected
with
these
things
,
but
those
that
belong
to
God
understand
what
these
things
mean
.
We
are
speaking
of
the
end
of
this
dispensation
of
God
,
that
he
would
have
this
blessed
treasure
of
divine
truths
carried
in
earthen
vessels
,
that
the
excellency
of
the
power
may
be
of
God
and
not
of
us
.
Now
in
the
end
three
things
are
considerable
.
1.
First
,
that
there
is
a
power
in
the
Ordinances
of
God
,
and
an
excellency
of
power
.
2.
That
this
excellent
power
of
the
Ordinances
of
God
,
is
of
God
,
it
is
not
of
the
earthen
vessel
,
no
,
it
is
not
in
the
treasure
it self
,
it
is
not
in
the
Gospel
distinct
and
abstracted
from
divine
power
accompanying
it
,
but
it
is
of
God
,
exclusively
set
down
,
and
not
of
us
.
3.
The
intention
why
God
would
have
this
power
,
and
excellent
power
,
to
be
in
earthen
vessels
,
and
not
of
us
;
see
how
he
demonstrateth
it
,
that
it
may
appear
that
the
power
is
of
God
,
and
not
of
us
.
There
is
excellent
power
,
and
it
is
of
God
,
how
doth
it
appear
?
Compare
the
meaness
of
the
vessel
,
with
the
excellency
of
the
treasure
,
and
it
shall
appear
that
all
the
good
done
by
the
Ordinance
,
is
not
by
the
Vessel
,
but
from
the
Treasure
,
or
rather
from
God
himself
,
whose
treasure
it
is
.
That
there
is
a
power
,
and
an
excellent
power
,
of
Gods
Ordinance
,
we
have
shewed
at
large
.
We
have
shewed
wherein
this
power
consisteth
,
and
how
it
is
of
God
;
all
the
power
is
of
God
,
else
the
Ordinance
is
dead
,
and
indeed
unlesse
Gods
vertue
go
along
with
it
,
what
can
do
the
soul
good
?
Afflictions
make
men
worse
,
the
Law
hath
only
a
power
to
harden
us
,
the
Law
by
the
power
of
God
killeth
,
but
it
quickeneth
not
;
let
not
the
power
of
God
go
with
the
Ministry
of
Christ
,
it
doth
no
good
.
How
many
Sermons
did
Christ
preach
which
did
no
good
?
he
piped
and
they
would
not
dance
,
they
would
not
mourn
when
be
preached
matter
of
humiliation
,
when
he
preached
matter
of
comfort
,
they
would
not
dance
,
but
like
froward
children
,
they
were
untractable
,
and
nothing
would
work
upon
them
;
and
therefore
without
God
and
the
work
of
the
Spirit
,
not
mans
not
an
Angel
,
not
Christ
himself
can
work
upon
an
obstinate
stubborn
soul
.
I
shewed
that
the
excellency
of
this
power
must
be
of
God
,
and
not
of
u●
;
I
propounded
divers
Cases
and
Questions
,
and
answered
some
,
I
will
briefly
answer
some
now
,
as
,
Quest
.
First
,
not
to
speak
of
what
I
then
delivered
,
If
there
be
no
power
in
the
Ordinances
,
why
do
we
exhort
people
and
stirre
them
up
to
beleeve
and
to
repent
,
if
all
power
be
conveyed
Exhortations
necessary
,
though
the
power
be
of
God
.
from
God
as
we
proved
the
last
day
at
large
,
and
that
they
have
no
power
at
all
in
themselves
?
Answ
.
I
answer
,
Gods
Word
in
the
Ordinance
is
an
operating
word
,
a
working
word
,
as
in
the
Creation
,
Let
there
be
light
,
and
there
was
light
;
so
in
miracles
,
Lazarus
come
forth
,
Gen.
1.
there
went
an
Almighty
power
with
the
Word
of
Christ
,
and
Lazarus
comes
out
.
Believe
and
repent
,
there
goeth
out
an
Almighty
John
11.
power
with
the
Ministerial
word
,
and
giveth
power
to
Beleevers
;
Dum
jubet
juvat
,
where
God
commandeth
he
helpeth
,
his
Word
is
cloathed
with
an
Almighty
power
;
and
therefore
though
we
exhort
men
to
do
so
,
and
so
,
we
say
not
,
they
can
do
it
themselves
,
but
together
with
the
speech
there
goeth
a
commanding
power
;
the
Spirit
of
God
cloatheth
the
Word
;
Loquitur
Deus
ad
modum
nostrum
,
agit
ad
modum
suum
,
God
speaketh
according
to
our
measure
,
worketh
according
to
his
own
;
we
are
men
,
&
are
to
do
things
by
reason
and
understanding
;
God
speaks
to
us
by
way
of
open
reason
,
and
shewing
grounds
of
reason
,
because
loquitur
ad
modum
nostrum
;
But
when
he
comes
to
give
strength
and
power
to
reason
,
all
moral
power
or
reason
will
do
no
good
without
inward
strength
,
and
therefore
agit
ad
modum
suum
,
mightily
,
powerfully
,
and
by
way
of
perswasion
and
reason
,
and
all
to
condescend
to
our
manner
,
yet
still
all
the
while
as
a
God
.
And
therefore
it
is
a
childish
thing
for
them
to
inferre
that
there
is
power
in
man
,
because
God
perswadeth
and
exhorts
;
God
with
these
infuseth
his
power
,
he
conveyeth
power
into
the
will
and
affection
this
way
;
then
he
works
powerfully
when
he
seemeth
to
condescend
thus
farre
,
and
this
exhortation
is
When
God
condescends
most
,
he
worketh
most
powerfully
.
but
to
drive
us
out
of
our selves
,
to
the
rock
of
our
strength
,
&
to
the
spring
of
all
comfort
,
it
is
but
to
drive
us
to
Christ
,
&
therefore
wheresoever
you
have
a
Commandement
in
one
place
,
ye
have
a
Promise
in
another
;
if
you
are
commanded
to
turn
to
God
,
to
mortifie
lusts
,
we
have
a
promise
of
assistance
that
we
shall
do
these
things
:
the
Commandements
may
make
us
go
out
of
our selves
with
humility
,
the
promise
makes
us
go
to
God
with
confidence
in
him
;
and
therefore
it
is
ignorance
of
Gods
divine
dispensations
to
enforce
any
power
and
strength
in
us
from
those
sweet
exhortations
that
are
commended
to
us
in
Scripture
.
Quest
.
2.
Secondly
,
if
there
be
such
power
and
efficacy
in
Gods
Ordinances
accompanied
with
the
Spirit
,
as
indeed
there
is
,
whence
then
commeth
the
resisting
in
men
?
it
sheweth
there
is
more
in
mans
malice
,
than
in
Gods
Ordinance
.
I
answer
thus
,
Answ
.
That
God
intendeth
to
convert
and
put
forth
his
strength
that
way
,
for
those
whom
God
intendeth
to
put
forth
his
strength
for
,
it
tendeth
to
conversion
,
he
joyneth
such
a
strength
with
the
Ordinances
,
as
overcommeth
all
rebellion
and
resistance
in
them
that
he
doth
convert
,
as
Augustine
saith
well
,
Volentem
hominem
salvum
facere
,
when
God
will
save
a
man
,
no
stubbornnesse
of
his
will
shall
withstand
,
else
the
will
of
man
were
stronger
than
Gods
;
and
it
is
a
high
point
of
comfort
,
that
the
goodness
of
God
is
above
the
malice
of
man
,
that
there
is
a
greater
power
in
the
Ordinances
,
and
Efficacy
,
than
there
can
be
indisposition
in
man
,
whatsoever
it
is
in
the
party
,
for
all
things
in
the
world
,
in
the
soul
of
man
which
is
All
things
obey
the
first
Worker
.
the
most
rebellious
refractory
and
stubborn
thing
,
all
things
in
the
world
are
in
obedience
to
the
first
Worker
;
there
is
an
aptness
which
is
of
purpose
for
this
matter
which
we
speak
of
,
there
is
an
active
power
in
the
Creature
,
whereby
it
is
ready
to
work
,
and
this
active
power
to
do
good
,
we
have
none
at
all
.
There
is
a
passive
power
,
as
in
wax
to
receive
impression
,
this
we
have
not
,
we
cannot
so
much
as
receive
goodnesse
,
the
reason
is
,
because
good
things
,
so
long
as
we
be
corrupted
,
be
presented
to
us
as
folly
.
A
wise
man
will
never
take
that
he
apprehendeth
folly
:
To
a
carnall
wise
man
,
the
most
excellent
things
in
the
world
,
are
presented
as
folly
,
and
he
will
not
subject
to
the
impression
of
divine
truths
,
when
they
be
presented
,
and
therefore
there
is
neither
active
,
nor
meer
passive
power
.
But
there
is
,
potentia
obedientialis
,
a
power
obedientiall
.
That
is
in
plain
terms
,
there
is
such
a
subj●ction
of
the
Soul
of
man
to
God
the
first
Cause
,
that
it
yeelds
to
him
;
when
he
worketh
,
he
knoweth
all
the
windings
and
turnings
of
it
,
he
can
deal
as
he
pleaseth
,
preserving
the
liberty
of
it
,
without
prejudice
of
its
liberty
.
For
both
things
,
and
the
manner
Things
and
the
manner
of
working
them
are
of
God
.
of
working
things
,
are
of
God
,
and
preserved
by
God
.
God
he
carrieth
things
so
,
as
he
preserveth
,
Modum
agendi
,
the
manner
of
working
,
peculiar
to
things
,
so
that
all
things
are
obedient
to
Gods
manner
of
working
,
for
they
cannot
resist
him
,
there
is
no
question
of
that
.
Obj.
But
we
say
,
that
as
the
Scripture
speaks
,
there
is
resistance
in
things
,
resistance
is
in
them
that
belong
not
to
God
,
or
in
them
that
belong
to
God
,
till
he
putteth
forth
an
invincible
strength
to
convert
them
.
But
if
they
resist
,
they
may
resist
the
work
of
Gods
Spirit
,
then
there
is
some
excuse
for
them
.
Answ
.
I
answer
,
no
,
They
may
pretend
the
word
is
not
powerfull
enough
,
the
Ordinance
is
not
able
enough
,
but
let
them
leave
secret
things
to
God
.
There
is
no
man
converted
,
but
his
heart
will
tell
him
,
that
God
was
before
hand
with
him
.
God
inforceth
goodnesse
on
men
,
they
willingly
resist
it
.
God
is
then
before
hand
with
them
,
and
there
is
no
man
that
withstandeth
Gods
workings
,
but
his
hart
will
tell
him
that
the
fault
is
altogether
in
himself
,
for
God
is
willing
to
yeeld
more
power
to
him
,
than
he
is
willing
to
receive
,
and
that
maketh
him
afraid
of
the
meanes
of
Salvation
.
If
I
go
to
such
,
and
converse
with
such
,
they
will
advise
me
to
alter
my
course
.
They
will
put
conceipts
in
me
,
disquiet
my
mind
,
vex
me
,
and
torment
me
,
I
shall
hear
what
crosseth
my
old
waies
,
and
I
am
resolved
still
to
walk
in
my
old
Courses
,
and
so
their
hearts
tell
them
,
they
willingly
betray
their
own
Soules
.
So
that
they
cannot
pretend
the
weaknesse
of
the
understanding
,
but
strength
of
Corruption
,
which
declineth
the
Ordinance
.
The
two
witnesses
,
Rev.
11.
tormented
the
world
,
and
so
the
Ordinances
,
the
truths
of
God
torment
some
kind
of
men
,
but
to
let
such
go
,
I
speak
to
them
that
belong
to
God
.
Here
is
our
Comfort
,
that
the
Ordinances
of
God
are
powerfull
,
and
mighty
,
but
through
God
,
to
beat
down
all
strong
holds
,
and
therefore
come
,
and
attend
upon
the
meanes
of
Salvation
,
Come
,
though
you
be
Lions
,
you
may
go
out
Lambs
,
Come
,
though
The
word
changeth
Lions
into
Lambs
.
you
be
Wolves
,
you
may
go
out
Sheep
;
for
the
knowledge
of
God
accompanyed
with
the
Spirit
of
God
,
as
Isa
.
11.
may
alter
,
and
change
your
natures
,
transforming
you
to
be
like
to
Christ
,
whose
word
it
is
.
It
is
a
transforming
,
converting
,
word
.
Where
it
doth
not
convert
the
heart
,
&
Conscience
of
men
,
or
tel
them
,
that
God
was
willinger
to
convert
them
,
then
they
were
willing
to
be
converted
,
the
fault
is
in
themselves
,
but
I
will
alwaies
hope
well
of
thē
,
that
carefully
&
diligently
come
within
Gods
reach
.
The
Ministery
of
the
Gospel
is
said
to
be
the
power
of
God
,
&
Is.
53.
The
arm
of
God
.
To
whom
is
the
arm
of
God
revea●ed
?
tha●
is
,
the
power
of
God
in
the
ordinance
.
Those
that
will
come
within
the
power
and
reach
of
God
,
never
despair
of
them
,
they
that
will
meekly
subject
to
Gods
dispensation
,
&
not
proudly
despise
the
powerfull
working
of
God
,
that
attend
at
the
posts
of
wisedome
,
if
not
at
one
time
,
yet
at
another
,
there
is
a
blessed
hour
to
come
,
for
the
Angell
to
stir
their
waters
;
for
the
Holy
Ghost
to
stir
the
waters
,
to
heal
their
Soules
.
Therefore
I
speak
to
all
them
that
love
their
own
Soules
;
never
be
weary
of
Gods
Ordinances
.
Though
the
meanes
be
weak
,
yet
the
glory
of
God
,
&
power
of
his
Spirit
,
will
be
more
eminently
apparent
in
the
weaknesse
of
the
meanes
,
As
the
Apostle
saith
here
,
The
excellency
of
the
power
is
of
God
,
and
not
of
man
.
Now
to
make
some
further
use
of
this
,
is
all
the
power
of
God
?
1.
Therefore
observe
another
thing
,
we
must
not
depend
on
the
power
of
the
Ministery
,
and
the
excellency
of
the
M●nisters
hi●
parts
,
and
gifts
,
why
?
the
power
and
excellency
is
of
God
;
And
we
may
say
by
experience
,
that
men
that
think
themselves
converted
by
some
excellent
parts
of
a
rare
man
,
it
is
usually
but
a
shallow
repentance
;
And
they
that
be
hanged
by
the
eares
upon
men
of
good
parts
,
they
seldome
hold
out
:
But
where
the
Soul
is
wrought
upon
by
grounds
from
the
word
,
and
evidence
from
the
Spirit
in
the
Teacher
;
but
Coversion
God
tyes
not
himself
to
Ordinances
.
wrought
only
by
admiration
of
the
parts
of
the
Teacher
,
it
is
with
them
,
as
with
them
in
the
Gospell
,
They
marvelled
at
him
,
and
stood
astonished
,
but
they
left
him
,
and
went
their
waies
.
And
therefore
take
heed
of
depending
on
men
for
the
efficacy
of
the
Sacraments
,
.
Some
are
too
blame
that
way
,
unlesse
they
have
such
a
Preacher
,
they
will
not
receive
it
,
as
if
the
doing
and
efficacy
of
the
Sacrament
depended
on
that
.
If
they
be
placed
in
the
Office
of
the
Ministery
,
and
have
a
Calling
.
Now
look
to
the
power
of
God
,
and
the
excellency
of
that
power
,
in
his
own
Ordinance
by
whomsoever
.
We
will
receive
Gold
out
of
any
hand
,
we
will
receive
a
pearl
from
a
mean
person
,
do
we
regard
the
pardon
it self
,
or
the
person
that
bringeth
the
pardon
?
no
,
we
look
to
the
pardon
,
if
that
be
right
,
it
is
no
matter
who
bringeth
the
pardon
,
who
offers
this
treasure
of
life
.
Look
to
the
excellency
of
the
things
themselves
,
and
God
(
though
in
the
Course
of
meanes
we
must
adde
that
)
God
doth
ordinarily
convert
by
the
best
men
,
that
can
speak
from
the
heart
to
the
heart
,
he
can
kindle
others
best
,
that
is
kindled
in
his
own
heart
,
begetting
being
from
a
love
in
the
Teacher
.
They
that
are
truly
sanctifiedly
affected
,
they
can
beget
others
,
sooner
than
others
;
And
therefore
in
the
Course
and
way
of
meanes
,
God
for
the
most
part
useth
blessed
,
and
holy
meanes
for
working
of
the
great
work
of
Conversion
for
the
most
part
.
Yet
God
tyeth
not
himself
to
the
excellency
of
meanes
.
Oftentimes
the
greatest
men
of
all
God
humbleth
them
,
to
do
others
good
.
As
we
see
Isaiah
that
great
Kingly
Prophet
,
saith
he
,
we
have
laboured
in
vain
.
I
have
laboured
to
subdue
the
people
to
God
,
but
to
no
purpose
.
Son
of
Man
,
Goe
,
harden
the
peoples
hearts
.
So
excellent
a
power
instead
of
converting
,
maketh
them
worse
,
and
so
it
is
,
that
the
most
excellent
Preacher
both
for
parts
,
and
likewise
for
graces
,
oftentimes
doth
harden
,
and
make
them
worse
.
God
will
have
it
so
,
it
shall
be
the
savour
of
death
to
some
presumptuous
proud
Persons
,
and
not
a
savour
of
life
.
And
therefore
we
must
not
look
altogether
on
the
excellency
of
the
persons
that
preach
,
nor
to
their
meannesse
,
but
to
the
Ordinance
of
God
.
2.
Give
me
leave
farther
to
adde
this
thing
,
God
sheweth
God
works
powerfully
by
his
own
Ordinance
.
●●s
power
and
his
excellent
power
by
his
own
Ordinance
,
&
therfore
other
courses
are
not
sanctified
for
conversion
,
nor
for
spirituall
good
to
the
Soul
.
This
observe
,
There
is
a
conceipted
superstitious
generation
of
men
,
ill-breed
for
the
most
part
,
not
for
want
of
parts
,
but
for
superstitious
breeding
,
they
have
great
admiration
of
a
bastardly
meanes
of
good
,
what
do
I
call
th●m
?
meanes
they
set
up
themselves
,
which
God
never
sanctified
.
Oh
,
they
will
have
Crucifixes
,
and
such
and
such
helps
;
who
ever
sanctified
this
?
Every
workman
will
work
with
his
own
tooles
,
and
Instruments
.
Did
God
ever
sanctifie
Crucifixes
,
and
the
like
to
stir
up
devotion
?
What
kind
of
devotion
is
like
to
come
of
that
,
that
God
never
blessed
to
that
end
?
a
bastardly
devotion
from
a
bastardly
meanes
.
And
usually
people
give
to
those
kind
of
things
,
higher
measure
of
admiration
,
than
to
good
and
sanctified
meanes
.
I
never
knew
,
nor
ever
shall
know
a
superstitious
person
to
like
of
things
sanctified
of
God
,
but
in
that
proportion
he
grew
bitter
against
that
which
is
indeed
sound
;
see
what
Religion
Popery
is
,
their
study
being
to
weaken
that
powerfull
instrument
that
God
hath
sanctified
to
convey
all
saving
power
by
.
How
do
they
weaken
it
?
By
all
the
meanes
they
can
:
They
labour
to
take
a
way
the
strength
of
it
;
They
lock
it
up
in
an
unknown
tongue
in
Latine
,
and
not
only
so
,
but
in
a
corrupt
vicious
translation
,
and
lest
it
should
do
much
good
,
they
adde
Apochryphall
writings
with
it
.
Many
of
which
indeed
are
holy
books
,
but
yet
they
equall
their
Authority
with
the
Scriptures
.
Nay
,
that
they
may
weaken
the
strength
and
efficacy
of
the
blessed
word
by
which
is
wrought
whatsoever
is
savingly
good
,
they
make
traditions
of
equall
authority
with
the
word
.
They
make
the
present
determination
of
the
present
Pope
,
of
equall
power
with
the
word
,
nay
,
above
it
,
for
the
life
,
and
Soul
of
words
,
is
the
sense
and
meaning
of
them
.
The
meaning
is
the
form
,
and
being
and
life
of
speech
,
the
words
are
but
husks
,
The
kernell
and
life
of
words
,
is
the
meaning
of
them
.
Now
they
take
upon
them
to
give
the
sense
and
meaning
of
the
Scriptures
.
But
they
go
about
to
judge
that
,
which
will
one
day
judge
them
,
to
keep
under
the
word
,
that
will
keep
them
under
,
and
blast
them
,
and
consume
them
,
As
2
Thess.
2.
Antichrist
must
be
consumed
with
the
breath
of
his
mouth
,
that
is
,
with
the
Ordinance
of
God
.
It
is
such
a
wind
as
he
cannot
indure
,
it
will
consume
him
.
There
is
no
meanes
sanctified
of
God
to
consume
Antichrist
,
but
the
Ordinance
,
Antichrist
an
Enemie
to
the
word
,
and
the
word
an
Enemie
to
him
.
There
be
other
Civill
,
and
apparent
wayes
to
weaken
him
,
but
that
that
shall
consume
him
indeed
,
as
he
is
Antichrist
,
is
the
powerfull
Ordinance
of
God
.
And
therefore
blame
them
not
for
being
such
enemies
to
that
which
is
such
an
enemie
to
them
,
that
is
,
the
powerfull
preaching
of
the
word
.
But
we
must
not
dwell
upon
these
things
,
only
I
thought
it
necessary
to
put
you
in
mind
of
it
,
that
our
hearts
may
be
brought
to
think
highly
of
that
which
God
so
esteemeth
,
even
as
we
love
our
own
Soules
.
Other
truths
may
civilize
,
and
other
helps
may
be
profitable
,
other
books
,
besides
Gods
book
,
may
do
us
a
great
deal
of
good
,
and
many
holy
treatises
there
are
,
in
which
the
word
is
unfoulded
,
and
made
familiar
to
us
.
The
water
in
the
Spring
,
and
water
brought
in
a
pipe
is
the
same
water
.
So
that
the
word
in
Scripture
,
and
the
word
brought
in
preaching
,
and
holy
treatises
is
the
same
.
But
I
speak
of
other
truths
we
read
of
in
humane
Writers
.
God
giveth
a
power
to
every
truth
,
and
there
be
inferiour
works
of
the
Spirit
,
But
this
work
of
Conversion
,
of
setting
the
Image
of
God
upon
us
,
is
reserved
especially
for
the
ordinances
of
God
.
All
the
learning
in
the
world
will
not
set
the
Image
of
God
upon
the
Soul
,
will
Learning
except
the
Spirit
accompanyeth
it
,
can
do
nothing
to
convert
the
soul
.
not
bring
the
Soul
out
of
darkness
into
the
kingdome
of
Christ
,
but
the
powerfull
Ordinance
of
God
,
and
the
powerfull
work
of
the
Spirit
accompanying
it
.
It
is
not
every
work
of
the
Spirit
,
but
an
Almighty
work
.
By
imbalming
,
a
dead
body
may
be
preserved
from
putrifaction
,
and
anoyance
a
long
time
,
but
all
the
Spices
and
Imbalments
in
the
world
,
will
not
put
life
into
a
dead
body
:
So
the
inferiour
works
of
the
Spirit
,
by
inferiour
meanes
,
may
imbalm
the
Soul
,
that
is
,
may
make
it
Civill
,
and
it
is
very
good
conversing
with
Civill
men
.
You
shall
have
them
fair
▪
Conditioned-men
,
and
excellent
things
will
break
from
them
,
but
this
is
but
imbalming
;
the
quickening
of
a
dead
Soul
,
the
putting
of
life
into
that
,
is
reserved
for
the
ordinance
of
God
,
and
the
power
of
the
Spirit
accompanying
it
,
This
is
that
the
Apostle
speak●
of
,
The
excell
〈…〉
of
the
power
of
God
.
3.
One
thing
give
me
leave
to
adde
more
,
That
as
God
doth
powerfully
work
by
his
Ordinance
in
us
,
and
in
the
Church
,
so
he
doth
powerfully
work
by
his
Ordinance
on
others
,
by
the
Church
on
others
.
To
make
it
plain
,
thus
,
There
is
an
excellency
of
power
in
the
Word
,
in
Faith
,
in
Prayer
,
in
Fasting
,
in
the
sentence
of
the
Church
,
there
is
an
excellent
power
in
all
these
,
not
only
on
the
Soul
,
upon
whom
they
work
,
but
likewise
on
others
,
there
is
a
power
in
the
Church
,
and
in
the
Minister
for
to
threaten
,
and
God
to
make
good
those
threates
to
others
,
worketh
on
others
;
And
there
is
a
power
in
Prayer
,
not
only
of
grace
to
make
us
fit
to
pray
,
but
a
power
by
Prayer
for
God
thereby
to
confound
the
Enemies
of
the
Church
.
Therefore
the
phrase
in
the
Psalmes
,
is
,
Psal
.
20.
2.
Psal
.
68.
35.
Gods
ordinances
how
powerfull
against
enemies
.
God
send
thee
help
out
of
Sion
,
that
is
,
out
of
the
Church
,
by
Church
meanes
;
And
God
is
terrible
in
his
holy
place
,
What
is
the
meaning
of
that
?
the
meaning
is
,
in
the
Church
,
where
God
is
truly
worshiped
,
where
the
Ordinances
are
in
purity
,
and
power
,
there
God
is
terrible
out
of
his
holy
place
.
If
there
come
forth
Prayers
against
the
enemies
of
the
Church
,
God
saith
Amen
to
them
:
Woe
be
to
the
Enemies
of
the
Church
,
when
the
Church
falleth
a
praying
and
fasting
;
Woe
be
to
Hamman
,
when
Esther
,
Mordicai
,
and
the
rest
fall
to
this
duty
,
And
woe
to
Popery
,
if
all
Christians
would
joyn
in
Prayer
,
and
Fasting
,
Antichrist
had
been
brought
upon
his
Knees
,
and
to
nothing
ere
this
time
.
There
is
a
power
in
Gods
Ordinances
,
let
them
be
used
as
they
should
be
,
with
faith
and
perswasion
,
that
God
will
say
Amen
to
them
all
,
they
will
work
.
What
?
Let
a
man
pray
with
Confidence
,
that
God
will
blesse
it
,
though
not
in
the
particular
that
he
desireth
,
yet
you
shall
see
what
wonders
God
will
work
by
it
.
No
question
,
but
the
humiliation
of
Gods
people
,
brought
Antichrist
so
much
upon
his
knees
,
as
he
hath
in
Germany
,
Gods
people
humbled
themselves
,
and
believed
the
threatnings
against
Antichrist
,
and
believed
the
promises
of
the
Church
,
and
laboured
to
have
faith
suitable
to
Gods
promises
,
suitable
to
Gods
threatnings
,
and
in
that
faith
,
as
an
exercise
of
it
,
pray
to
God
,
we
shall
see
God
make
good
all
his
Ordinances
.
God
will
be
terrible
out
of
his
holy
place
,
and
he
will
send
help
out
of
Sion
;
Pray
therefore
for
the
Church
,
and
against
the
Enemies
,
and
we
shall
quickly
see
an
end
of
them
.
And
therefore
you
have
,
2
Cor
.
10.
That
speaking
of
the
power
of
the
Ordinances
of
God
,
he
saith
in
the
6.
verse
,
God
is
in
readinesse
to
revenge
all
disobedience
,
there
is
a
power
in
the
Ordinrnces
of
God
to
kill
men
,
to
send
men
to
Hell
.
You
think
the
words
of
the
Ordinances
are
wind
,
but
they
are
not
,
For
as
it
is
in
Zachary
.
1.
The
Prophets
be
gone
,
and
are
dead
,
but
their
words
are
made
good
.
Whome
we
binde
,
God
bindeth
from
Heaven
,
whome
we
loose
,
God
looseth
from
Heaven
.
If
we
threaten
the
judgements
of
God
,
and
punishment
upon
Swearers
,
or
Profane
Persons
,
or
despisers
of
the
Ordinances
,
do
you
think
it
doth
them
no
harm
?
Beloved
,
they
are
struck
,
they
be
men
under
the
sentence
of
Damnation
,
they
are
not
yet
in
Hell
,
but
the
word
hath
damned
them
,
the
Ordinance
hath
damned
them
,
they
be
struck
men
.
There
is
a
power
in
Gods
Ordinances
,
to
be
revenged
on
the
disobedience
of
men
,
when
men
will
live
in
sinnes
,
threatened
,
and
condemned
by
the
Ministers
,
they
go
up
and
down
like
glorious
men
,
but
they
be
condemned
and
under
sentence
,
there
is
but
a
step
between
them
and
hell
,
And
they
shall
know
one
day
God
will
make
good
every
one
of
his
threats
in
his
Ministery
against
their
profane
Courses
,
though
they
make
slight
of
it
.
No
,
it
shall
not
be
made
light
off
,
when
God
commeth
to
execute
it
;
when
God
shall
come
immediately
from
Heaven
,
to
execute
the
word
What
the
Minister
of
God
threatneth
,
God
will
speedily
execute
.
he
hath
spoken
mediately
by
the
Minister
,
as
one
day
he
will
.
What
we
speak
mediately
,
he
will
immediately
from
Heaven
come
to
execute
it
.
How
will
they
shake
off
that
,
Go
ye
Cursed
into
everlasting
fire
?
You
that
have
lived
in
sinnes
against
Conscience
,
can
you
shake
▪
off
that
?
God
is
now
patient
to
them
,
if
his
patience
can
winne
them
,
but
can
they
shake
off
Gods
immediate
peremptory
sentence
from
Heaven
?
Oh
no
.
And
therefore
I
beseech
you
labour
to
bring
your
soules
to
obedience
of
the
Ordinances
of
God
,
for
it
is
mighty
to
take
vengeance
of
all
obstinate
sinners
,
therefore
take
heed
of
living
in
sin
,
condemned
by
the
Ordinance
;
for
God
will
make
good
every
word
that
he
hath
spoken
.
Gen.
3.
The
last
thing
I
propounded
in
the
words
to
shew
us
is
,
that
God
doth
shew
his
power
and
excellent
power
by
weak
meanes
,
That
it
may
appear
by
the
disproportion
that
it
is
of
God
.
Doct
.
The
poynt
from
hence
is
this
,
That
God
is
wonderfull
curions
,
as
we
may
with
reverence
speak
,
he
is
wonderfull
exact
in
God
is
very
carefull
of
his
glory
.
this
,
that
his
glory
may
be
advanced
in
all
.
And
therefore
he
would
have
this
carriage
of
things
,
that
Heavenly
treasures
should
be
carried
in
earthen
vessels
;
not
Gold
,
not
Silver
,
but
Earth
,
that
the
good
done
,
may
not
be
attributed
to
the
vessels
(
being
so
base
)
but
to
him
.
Gods
aimes
,
and
our
aimes
,
must
concur
▪
God
aimeth
at
his
own
glory
,
and
it
is
no
pride
in
him
,
because
there
is
none
above
him
,
whose
glory
he
should
seek
.
And
therefore
it
is
naturall
for
God
to
do
all
for
his
own
glory
,
as
it
is
naturall
for
him
to
be
holy
,
because
he
is
the
first
Cause
,
and
the
last
end
of
all
things
.
It
is
fit
the
first
Cause
,
and
last
end
of
all
things
,
should
have
all
the
glory
.
Of
him
,
and
through
him
,
are
all
things
,
therefore
to
him
be
all
the
glory
.
It
is
Gods
prerogative
,
The
grace
is
ours
,
he
giveth
grace
to
us
,
but
the
glory
is
his
own
,
and
his
glory
he
will
not
part
with
all
.
To
make
this
cleer
,
God
takes
all
the
course
he
doth
in
the
government
of
the
world
,
in
the
Ministery
,
and
Church
,
that
it
may
appear
that
the
glory
is
his
in
all
things
.
Look
to
his
providence
in
governing
the
world
,
doth
not
he
do
great
things
sometimes
without
meanes
,
and
sometimes
with
poor
weak
meanes
?
what
be
the
blowing
of
Rams
hornes
,
to
the
fall
of
Josh
.
6.
20.
the
walls
of
Jericho
?
was
it
not
,
that
it
might
appear
,
that
the
falling
of
the
walls
,
was
from
God
?
What
was
Gideons
pitchers
Judg
.
7.
19.
with
lamps
for
the
confounding
of
the
Midianites
?
what
was
a
Victory
to
an
earthen
Pitcher
?
So
what
is
the
light
of
the
Gospel
,
to
an
earthen
vessell
?
Doth
the
vertue
come
from
these
?
no
,
God
appointeth
to
us
these
meanes
,
that
the
glory
and
excellency
of
power
may
appear
to
be
of
him
.
The
Ministers
are
but
Gideons
Pitchers
,
with
the
light
of
the
Gospel
in
them
;
what
was
Shamgars
ox
goad
,
to
the
slaying
of
so
many
?
Judg
.
3.
31.
Judg
.
15.
15.
Sampsons
jaw
bone
of
an
Asse
,
to
the
flaying
of
so
many
Phillistims
?
It
was
to
shew
that
the
glory
was
Gods
.
What
is
the
converting
of
so
many
soules
,
by
so
mean
Fisher
men
?
When
Ignorance
overcame
Knowledge
,
Folly
overcame
Wisedome
,
Weaknesse
overcame
Strength
.
Fishermen
and
their
Consorts
,
made
the
Crown
of
the
Romane
Empire
stoop
to
them
,
the
poor
Preachers
of
the
Gospel
brought
it
to
passe
at
length
,
that
the
great
Empire
of
Rome
should
subject
to
the
Gospell
;
and
why
is
all
this
?
But
that
the
power
may
appear
to
be
of
God
.
I
might
with
this
truth
go
through
all
ages
from
the
beginning
of
the
world
to
the
end
,
and
shew
how
God
hath
done
great
things
,
sometimes
by
no
meanes
,
sometimes
by
weak
meanes
,
sometimes
when
meanes
have
been
armed
against
him
in
opposition
of
meanes
,
when
others
are
opposite
,
then
hath
he
got
greatest
glory
.
But
it
is
so
plain
a
truth
,
that
I
will
not
spend
time
to
no
purpose
to
declare
the
poynt
,
and
therefore
I
will
come
more
close
,
and
bring
the
truth
home
to
our selves
.
Now
because
we
are
naturally
forgetfull
of
this
,
and
so
robbe
God
of
his
glory
.
I
will
shew
you
diverse
courses
that
God
taketh
with
his
Children
to
train
them
up
to
learn
this
hard
lesson
,
to
give
all
the
glory
to
God
,
which
naturally
they
How
God
teaches
his
Saints
to
give
all
the
glory
to
him
.
love
to
finger
themselves
,
for
man
is
naturally
a
proud
Creature
,
and
would
have
all
things
to
himself
.
Therefore
observe
in
five
or
six
particulars
,
what
course
God
taketh
to
teach
men
this
lesson
,
that
the
excellency
of
power
may
be
of
God
and
not
of
us
.
Reason
.
1.
First
of
all
,
what
is
the
reason
why
God
deserts
men
,
his
dearest
Children
oftentimes
,
leaveth
them
to
terrible
plunges
,
maketh
them
apprehend
he
is
their
Enemie
,
and
that
they
be
none
of
Gods
,
leaving
them
in
a
state
of
darknesse
,
that
they
see
no
light
?
this
is
the
state
of
Gods
dear
Children
.
The
end
of
this
is
,
that
they
may
know
,
they
must
needs
go
out
of
themselves
,
if
they
will
have
any
comfort
.
They
are
in
darknesse
,
and
have
no
light
,
therefore
let
them
trust
in
the
name
of
God
.
Isa
.
30.
●0
.
If
it
were
not
for
these
desertions
,
to
see
nothing
but
darknesse
in
themselves
,
they
would
not
fly
to
the
rock
of
strength
,
they
would
not
retire
to
their
rock
of
defence
,
they
would
not
trust
God
.
Why
do
men
suffer
the
sentence
of
death
,
and
are
brought
to
deaths
door
?
no
help
,
no
Physick
will
do
them
good
?
Saint
Paul
giveth
the
reason
,
That
they
may
learn
to
trust
in
the
living
2
Cor
.
1.
9.
God
,
What
?
Paul
to
learn
this
lesson
,
yea
,
Paul
had
need
to
learn
this
lesson
,
to
go
out
of
himself
,
and
give
all
the
glory
of
all
things
to
God
.
And
therefore
Saint
Paul
received
sentenceof
death
,
that
he
might
trust
in
the
living
God
,
and
perfectly
go
out
of
himself
.
Reason
2.
2.
Again
,
What
is
the
reason
that
sometimes
the
Child
of
God
is
foyled
very
foul
in
little
tempta●ions
,
and
standeth
in
great
ones
?
because
indeed
in
these
temptations
he
goeth
on
in
his
own
strength
?
and
in
greater
temptations
,
he
goeth
Why
man
falleth
in
a
lesse
temptation
,
and
holds
out
in
a
greater
.
out
of
himself
,
and
flyeth
to
God
.
And
therefore
a
good
Christian
sometimes
is
basely
foyled
in
a
little
temptation
,
and
standeth
out
like
a
man
in
a
great
one
,
because
in
the
one
he
is
confident
of
his
own
strength
,
in
the
other
,
he
is
inforced
to
repair
to
God
for
assistance
,
That
is
the
reason
of
it
,
To
learn
this
doctrine
,
to
give
God
the
glory
in
all
things
.
Reason
3.
3.
Again
,
What
is
the
reason
that
men
are
better
after
a
foyl
,
after
some
base
fall
,
than
ever
they
were
before
.
As
oftentimes
God
suffers
them
to
fall
into
soul
faults
,
what
is
the
reason
of
this
strange
dispensation
of
God
?
To
shew
,
that
they
stood
too
much
on
their
own
bottomes
;
and
why
are
they
better
after
them
?
because
,
seeing
their
own
weaknesse
and
willfullness●
,
they
are
driven
out
of
themselves
,
the
sink
of
Corruption
was
opened
to
them
,
they
saw
they
had
reb●llious
hearts
,
there
was
depth
of
Corruption
which
they
discerned
not
before
,
and
now
after
a
fall
,
that
they
see
the
depth
of
Corruption
more
than
before
,
they
grow
more
humble
,
more
wary
in
time
to
come
,
having
more
experience
of
Gods
infinite
mercy
in
pardoning
,
of
his
infinite
power
in
raising
,
and
so
in
some
meas●re
they
learn
that
lesson
,
to
give
all
the
glory
to
God
.
God
sometimes
sanctifieth
a
grosse
fall
to
make
them
strong
,
Peter
learned
to
stand
by
his
fall
,
and
Christians
once
falling
by
presuming
too
much
upon
their
own
strength
,
are
made
to
stand
stronger
for
time
to
come
.
Reason
4.
4.
Again
,
What
is
the
reason
that
sometimes
the
Church
is
foyled
by
weak
enemies
,
and
sometimes
when
the
Church
is
very
weak
it self
,
it
overcometh
strong
enemies
,
as
you
have
instances
of
both
?
It
is
that
men
may
learn
to
know
,
that
God
must
be
sought
too
in
all
things
.
When
there
be
strong
meanes
,
they
place
too
much
confidence
in
that
strength
,
and
when
they
offend
God
,
though
the
meanes
be
never
so
strong
,
God
curseth
,
and
blasteth
all
helps
,
as
the
Prophet
tells
them
,
You
shall
fight
against
the
Chaldeans
,
but
God
will
curse
you
.
You
that
think
you
be
strong
men
,
you
shall
Jer
.
37.
9.
fight
against
them
,
but
they
shall
prevail
,
you
have
not
made
your
peace
with
God
,
and
if
so
,
let
all
the
best
meanes
be
gathered
together
,
God
will
blast
them
all
.
To
teach
us
,
that
whatsoever
meanes
we
have
,
we
must
seek
to
God
.
There
is
an
excellent
place
for
this
,
Jer
.
37.
The
Jewes
though
they
were
stout
men
,
but
they
had
offended
God
,
therefore
in
the
ninth
verse
,
saith
God
to
them
,
Thus
saith
the
Lord
,
Deceive
not
your selves
,
saying
,
the
Chaldeans
shall
depart
from
us
,
we
shall
do
well
enough
,
saith
he
,
Though
you
had
smitten
the
whole
number
of
the
Chaldeans
,
that
fight
against
you
,
and
there
remain
but
wounded
men
amongst
them
,
yet
should
they
robbe
every
man
in
his
Tent
,
and
burn
this
City
with
fire
,
Though
you
had
smitten
them
so
,
yet
God
is
your
enemy
.
It
is
no
matter
what
weak
men
they
are
,
what
strong
meanes
you
have
,
you
have
broken
peace
with
God
,
God
hath
decreed
,
and
determined
your
ruine
,
and
therefore
your
City
must
be
burnt
with
fire
.
Never
therefore
trust
to
any
meanes
if
you
have
offended
God
,
for
God
can
do
great
things
with
small
meanes
,
if
we
please
him
.
Gideons
300.
can
overcome
the
Midianites
,
though
they
cover
the
earth
as
Grashoppers
.
And
if
God
be
offended
,
the
enemies
be
all
Judg
.
7.
6.
wounded
men
,
yet
they
shall
rise
and
burn
the
City
.
And
therefore
if
God
be
our
enemie
,
trust
not
to
our
walls
,
nor
to
the
Sea
,
nor
to
our
strength
and
Courage
of
men
,
all
is
nothing
if
we
have
not
God
our
Friend
.
And
therefore
it
is
true
that
is
usually
spoken
,
That
where
God
will
defend
a
City
and
Country
,
a
Cobweb
may
be
the
walls
thereof
;
but
where
God
will
not
defend
a
City
or
Country
,
a
wall
is
but
a
Cobweb
.
Why
is
All
power
of
God
that
we
may
make
our
Peace
with
him
.
all
this
?
but
that
all
power
may
be
known
to
be
of
God
;
That
we
may
resign
our selves
to
him
,
make
our
peace
with
him
.
If
he
be
our
friend
it
matters
not
who
●s
our
enemy
,
If
he
be
our
enemy
it
matters
not
who
is
our
friend
,
If
God
be
for
us
,
who
is
against
us
?
It
is
sin
within
the
City
,
and
sin
within
the
Land
,
doth
more
hurt
than
all
enemies
without
it
,
because
it
estrangeth
,
and
animates
God
against
the
place
and
Country
.
Reason
5.
5.
And
what
is
the
reason
likewise
,
to
adde
one
more
Instance
,
That
he
helpeth
most
in
extremity
,
that
he
deferreth
help
till
that
time
,
that
in
the
Mount
he
is
seen
,
and
not
till
he
be
in
the
mount
,
as
the
Proverb
is
?
The
reason
is
,
that
Gen.
22.
14.
by
this
meanes
,
he
may
mortifie
and
subdue
all
Confidence
in
the
meanes
,
that
there
may
be
no
spirituall
Adultery
with
the
meanes
.
Then
faith
is
stirred
up
,
then
prayer
is
set
upon
,
then
is
more
Communion
with
God
,
the
fountain
of
strength
,
and
the
more
Communion
with
God
,
the
fountain
of
strength
,
the
more
strength
,
and
the
more
Communion
with
God
,
the
fountain
of
power
,
the
more
power
.
In
extremity
we
have
more
Communion
with
Gods
strength
and
power
.
Therefore
God
withdraweth
help
oftentimes
,
to
wean
us
from
the
Creature
,
and
to
train
us
up
to
trust
in
him
.
U●e
1.
Now
to
make
use
of
what
I
have
spoken
.
Doth
God
take
this
course
,
to
do
great
matters
by
weak
meanes
,
that
we
should
acknowledge
the
vertue
of
all
to
be
from
him
?
I
beseech
you
then
to
learn
this
lesson
,
mark
the
Scriptures
he
cutiously
Carefull
holy
men
have
been
not
to
finger
any
thing
of
Gods
,
They
feared
Sacrilege
,
spirituall
Theft
,
and
Lies
,
that
is
,
to
attribute
that
to
them
,
which
belongeth
not
to
them
.
And
therefore
Saint
P●ul
,
1
Cor
.
15.
I
have
laboured
more
than
they
all
,
yet
not
I
,
but
the
grace
of
God
within
me
.
Not
the
grace
of
God
,
and
I
together
,
as
two
horses
draw
a
Coach
,
but
grace
with
me
,
did
all
.
I
was
subordinate
,
not
co-ordinate
,
with
grace
,
but
I
,
under
grace
.
We
do
but
act
,
as
we
are
acted
,
move
,
as
we
are
moved
,
and
therefore
you
see
how
carefull
he
is
,
and
you
see
the
phrases
of
Scripture
,
of
holy
men
,
I
am
not
worthy
to
John
1.
26.
loose
his
shoe-latchet
,
saith
John
the
Baptist
,
I
am
not
worthy
to
Matth
.
8.
8.
be
called
an
Apostle
,
saith
Saint
Paul
,
I
am
not
worthy
thou
shouldest
enter
into
my
house
.
Papists
stand
upon
merit
of
congruity
,
but
the
phrase
of
Scripture
saith
,
I
am
unworthy
,
not
unto
us
,
not
unto
us
,
be
the
praise
,
but
unto
thy
name
.
And
He
relateth
to
the
warrs
of
the
Swedes
in
Germany
.
therefore
give
God
all
the
glory
of
any
thing
that
is
done
;
If
any
good
thing
be
wrought
,
if
any
good
news
be
heard
from
beyond
the
Seas
,
be
sure
to
advance
the
instrument
so
,
that
we
robbe
not
God
of
his
glory
.
And
when
God
worketh
in
us
,
any
thing
,
that
is
gracious
and
beneficiall
,
let
God
have
all
the
glory
,
all
commeth
from
him
,
therefore
let
all
go
to
him
again
.
You
see
in
the
Lords
prayer
the
connexion
of
these
two
together
,
Thine
is
the
power
,
therefore
thine
is
the
glory
.
The
excellency
of
power
is
of
God
,
both
in
governing
the
world
,
and
in
governing
the
Church
,
in
subduing
Corruptions
.
If
power
be
his
,
then
let
glory
be
his
too
,
let
them
not
be
severed
.
Use
2.
Again
,
let
this
teach
us
to
resign
up
our selves
to
God
in
the
use
of
all
good
meanes
,
give
our selves
to
him
,
for
he
doth
all
.
Trust
not
in
the
meanes
,
rest
not
in
confidence
of
wit
and
parts
,
but
depend
upon
him
.
It
is
a
lesson
easily
understood
,
but
not
so
easily
practised
.
Therefore
look
to
God
,
all
things
belong
to
God
.
Art
thou
of
God
?
Ministesteriall
teaching
is
not
enough
.
There
be
two
teachers
concurr
to
save
soules
,
Ministers
,
and
God
;
there
are
two
to
be
preached
to
,
the
outward
man
,
and
the
inward
,
we
speak
to
the
outward
man
,
God
to
the
inward
,
Paul
speaketh
to
Lydia's
ear
,
but
God
openeth
the
heart
.
And
we
baptize
with
water
,
Acts
16.
14.
but
Christ
baptizeth
with
the
Holy
Ghost
.
And
therefore
in
all
Luke
3.
16.
the
ordinances
of
God
,
see
them
administred
by
the
outward
man
,
but
there
is
vertue
from
Christ
,
and
from
God
.
He
must
baptize
with
the
Holy
Ghost
,
and
with
fire
,
he
must
open
the
heart
,
unlock
that
,
and
teach
that
,
if
this
were
experimentally
known
and
practised
,
we
should
have
greater
exercise
of
grace
than
there
is
in
peoples
hearts
,
but
it
is
known
as
a
notion
,
but
not
for
matter
of
obedience
and
practise
.
Use
3.
The
last
thing
we
will
speak
of
from
the
words
,
is
,
that
seeing
all
power
and
excellency
is
from
God
,
then
take
heed
we
keep
God
our
friend
.
Take
heed
we
offend
not
this
God
,
in
whom
is
all
power
,
our
life
,
our
strength
,
in
him
we
live
,
move
,
and
have
our
being
.
Take
heed
we
do
not
offend
him
,
you
know
what
the
Apostle
saith
,
Phil
2.
Make
an
end
of
your
salvation
in
fear
and
trembling
,
why
?
it
is
God
that
giveth
the
will
and
the
deed
,
and
according
to
his
good
pleasure
;
that
is
,
God
worketh
all
in
matters
of
Salvation
.
He
giveth
not
power
,
if
you
will
;
but
he
giveth
the
will
,
he
saveth
us
,
and
converteth
us
,
and
maketh
our
will
answerable
to
his
will
,
he
giveth
the
vertue
{αβγδ}
,
and
according
to
his
good
pleasure
,
as
long
as
we
submit
to
him
,
he
will
work
powerfully
in
us
,
and
therefore
make
an
end
of
your
salvation
with
fear
and
trembling
.
If
we
leave
his
Spirit
,
we
b●
as
ayr
without
light
,
presently
dark
,
and
as
the
earth
without
the
Sun
,
all
things
will
decay
,
and
become
dead
,
if
the
light
,
and
influence
of
Heaven
be
withdrawn
.
Let
God
substract
the
influence
of
grace
,
and
we
shall
grow
barren
and
dead
,
and
cold
,
and
therefore
fear
him
.
No
man
is
wise
more
,
than
God
maketh
him
wise
upon
every
occasion
,
nor
no
man
is
stronger
,
than
on
every
occasion
God
strengthens
him
.
And
therefore
if
at
any
time
you
have
a
distrusting
heart
to
look
to
the
Creature
,
he
with-draweth
his
strength
,
and
then
we
are
at
a
loss
,
and
fall
,
and
dye
;
because
we
work
not
our
own
Salvation
,
we
are
given
to
self
sufficiency
,
and
self
dependency
,
and
therefore
God
oftentimes
blasts
our
indeavours
.
Blessed
is
the
man
that
feareth
allwaies
,
not
with
a
fear
of
distrust
,
Prov.
28.
14
but
a
fear
of
jelousie
.
Oh
this
fear
of
jelousie
;
we
have
false
hearts
,
ready
to
trust
in
the
Creature
,
in
wits
,
in
friends
.
But
all
that
be
Gods
Children
,
must
have
this
fear
of
jelousie
,
to
make
an
end
of
salvation
with
fear
and
trembling
,
for
God
worketh
both
the
will
and
the
deed
,
He
giveth
a
power
according
to
his
good
pleasure
,
and
can
suspend
it
when
he
list
.
So
much
shall
serve
for
the
unfoulding
of
this
Verse
,
which
I
did
specially
intend
,
the
other
Verses
are
but
an
application
of
this
.
We
are
troubled
on
every
side
,
but
not
distressed
.
Vers
.
7.
That
the
excellency
of
the
power
may
be
of
God
,
and
not
of
us
.
Vers
.
8.
We
are
troubled
on
every
side
,
yet
not
distressed
;
we
are
perplexed
,
but
not
in
despair
.
Vers
.
9.
Persecuted
,
yet
not
forsaken
;
cast
down
,
but
not
destroyed
.
I
Have
spoken
largely
of
the
Verse
before
,
wherein
you
may
Remember
,
that
the
Apostle
might
take
a
way
all
suspition
of
Arrogancy
in
taking
too
much
upon
himself
,
He
saith
,
we
carry
treasures
but
in
earthen
vessels
.
The
end
of
which
dispensation
of
God
is
,
that
the
excellency
of
the
power
may
be
of
God
and
not
of
man
.
—
There
we
shewed
there
is
a
power
,
and
an
excellent
power
in
the
Ordinance
of
God
.
—
And
that
this
is
of
God
,
and
exclusively
not
of
us
.
All
which
we
have
propounded
at
large
.
We
shewed
,
There
is
a
blessed
presence
of
God
and
of
his
power
,
and
sweetnesse
,
and
goodnesse
,
in
all
his
Ordinances
,
He
distilleth
,
and
conveyeth
whatsoever
is
in
his
Fathers
brest
to
us
by
his
Ordinance
,
he
doth
good
to
us
by
men
like
our selves
,
As
the
D●vill
conveyeth
all
his
mischief
by
men
unto
me
:
So
God
conveyeth
all
his
good
by
men
to
men
,
but
they
are
but
the
Co●du●s
,
for
the
vertue
and
excellency
of
the
power
is
of
God
.
Things
otherwise
seeming
alike
,
differ
in
regard
of
vertue
,
as
cold
water
diff●rs
from
hot
water
,
they
differ
not
in
colour
,
but
in
ver●u●
.
It
is
the
Spirit
of
God
that
accompanyeth
his
Ordinance
,
that
giveth
power
,
and
vertue
,
and
efficacy
to
it
.
For
the
Ministers
of
the
Gospell
are
Ministers
,
and
no
more
,
nor
no
lesse
,
to
be
regarded
as
Ministers
,
and
no
farther
.
To
regard
them
more
,
is
to
make
Idolls
of
them
,
to
deny
them
lesse
,
is
to
deny
their
due
right
.
This
should
stir
up
a
wonderfull
care
of
diligence
in
all
the
wayes
and
courses
that
God
hath
sanctified
to
convey
grace
by
.
They
that
be
Gods
Children
love
Gods
presence
wheresoever
they
find
it
,
and
because
God
vouchsafeth
his
presence
in
his
Ordinance
,
Gods
children
love
Gods
presence
.
therefore
they
regard
it
,
and
remember
allwayes
,
to
give
the
glory
of
all
to
God
.
For
the
power
and
excellency
is
of
God
,
and
not
of
us
.
Why
gaze
ye
on
us
,
as
if
we
by
our
own
power
had
cured
the
man
?
It
is
not
from
man
,
but
from
God
.
Acts
4.
Now
to
come
to
the
8.
Verse
.
We
are
troubled
on
every
side
,
yet
not
distressed
,
we
are
perplexed
,
&c.
The
Apostles
words
have
an
elegant
Antithesis
,
of
things
seeming
contrary
.
We
are
perplexed
,
not
in
despair
,
persecuted
,
not
forsaken
,
cast
off
,
but
not
destroyed
.
There
is
a
kind
of
Elegancy
in
the
dispensation
of
God
.
And
this
serveth
to
the
former
argument
,
to
shew
that
we
carry
these
treasures
in
earthen
vessels
.
That
we
should
not
despise
the
earthen
vessels
because
they
be
weak
,
he
sets
down
what
befalls
them
in
the
world
,
and
how
God
supports
and
giveth
supply
of
comforts
,
suitable
to
the
distresse
.
He
grants
we
be
troubled
on
every
side
,
yet
not
distressed
,
perplexed
,
but
not
in
despair
.
Those
that
are
to
deal
with
enemies
,
and
are
to
prevent
objections
,
they
must
grant
the
worst
that
may
be
granted
,
that
so
they
may
make
their
Apology
better
.
Saint
Paul
freely
granteth
all
that
can
be
objected
by
any
that
look
on
the
outside
of
the
professors
,
and
Ministers
of
the
Gospell
.
I
grant
these
fall
out
,
and
yet
it
must
be
granted
,
God
hath
a
speciall
care
likewise
,
as
you
shall
see
in
the
unfolding
of
the
words
,
which
we
will
particularly
go
over
,
and
then
joyntly
raise
out
of
them
some
Observations
.
We
are
troubled
on
every
side
.
The
word
signifieth
pressed
,
Exposition
of
the
words
.
Afflictions
pressures
.
{αβγδ}
,
but
yet
not
oppressed
.
God
suffers
his
Children
to
be
pressed
,
Afflictions
,
they
are
the
wine-presse
of
God
,
to
presse
out
of
them
all
that
is
good
,
to
the
view
and
taste
of
others
;
They
have
good
liquor
in
them
,
but
it
is
not
tasted
of
,
but
by
pressure
.
For
the
most
part
Spices
relish
not
,
savor
not
,
unlesse
they
be
beaten
.
So
it
is
with
grapes
,
unlesse
they
be
pressed
.
The
works
,
the
Enemies
of
the
Church
,
and
the
Children
of
God
do
,
is
to
presse
the
ill
that
is
in
them
,
and
to
presse
out
the
ill
that
is
in
themselves
.
For
at
the
same
time
they
presse
out
by
trouble
,
and
disgracefull
usage
,
better
men
than
themselves
,
Wicked
men
by
afflicting
the
godly
,
declare
their
own
malice
.
at
the
some
time
they
presse
out
and
make
apparent
their
own
malice
,
and
poyson
.
So
that
afflictions
are
discoveries
of
their
evill
,
and
of
good
mens
good
.
And
it
is
helpfull
for
the
Church
,
that
there
be
be
both
,
that
all
men
may
be
known
,
and
the
thoughts
of
men
discovered
,
And
that
the
graces
of
the
good
,
may
be
also
manifested
.
And
therefore
he
saith
,
we
be
troubled
,
or
pressed
on
every
side
.
Indeed
,
{αβγδ}
,
in
the
originall
signifieth
in
every
place
,
in
every
time
,
as
here
on
every
side
,
for
the
Children
of
God
are
on
every
side
pressed
:
Sometimes
from
above
,
God
seemeth
to
be
their
Enemy
,
and
sometimes
from
within
,
by
the
terrour
of
conscience
;
And
sometimes
on
the
right
hand
,
vexed
with
their
friends
,
and
sometimes
on
the
left
hand
,
vex●d
with
their
Enemies
,
and
sometimes
round
about
them
with
the
states
and
conditions
of
the
times
,
sometimes
from
beneatk
,
with
S●tan●
molestations
and
vexations
,
something
before
them
,
fear
of
H●ll
,
damnation
,
and
trouble
to
come
,
and
something
behind
them
,
remembrance
of
former
sins
.
So
that
they
be
press●d
on
every
side
,
yet
not
distressed
{αβγδ}
,
or
oppressed
,
or
altogether
distressed
,
as
the
word
signifieth
,
not
altogether
in
desperate
straights
,
When
the
body
i●●n
straights
and
pinch●d
,
that
it
cannot
tell
what
way
to
turn
.
And
the
mind
in
straight
The
people
of
God
in
distresse
are
not
desperate
.
doth
not
know
whither
to
retire
,
but
Gods
Children
are
no
in
such
straights
:
For
though
they
be
troubled
on
every
side
,
yet
they
are
not
streightened
in
spirit
,
they
have
large
hearts
;
as
David
saith
,
Psal
.
118.
and
Psal
.
18.
Thou
hast
set
my
feet
at
large
,
and
Psal
119.
and
verse
92.
He
declares
how
God
had
inlarged
his
heart
.
And
so
God
inlargeth
the
paths
of
his
Children
,
though
they
be
afflicted
,
yet
they
be
not
so
streightened
,
but
they
find
inward
inlargements
.
Inlargednesse
of
prayer
to
God
,
they
can
v●nt
their
desires
to
God
la●gely
,
before
men
,
they
are
bold
to
maintain
Gods
cause
;
They
find
a
large
heart
in
regard
of
inward
peace
and
comfort
;
and
indeed
,
●here
is
never
a
Child
of
God
,
but
he
hath
incomparably
a
larger
heart
than
wicked
men
.
All
wicked
men
are
all
vainly
hearted
,
base
spirited
persons
,
but
the
Child
of
God
hath
a
large
heart
,
for
the
grace
of
God
,
and
sense
of
heavenly
comforts
inlarge
the
heart
,
and
so
he
hath
a
more
Heroical
spirit
than
any
worldling
hath
.
So
that
though
they
be
in
pressure
,
yet
they
be
not
over
press●d
.
Wicked
men
have
a
Prison
in
their
own
brests
,
Take
a
wicked
Wicked
men
imprison
their
own
hearts
.
man
that
is
not
besotted
,
when
he
understandeth
himself
,
though
he
be
never
so
free
,
though
above
all
men
,
though
a
Commander
of
the
world
,
yet
he
is
imprisoned
and
streightened
in
his
own
heart
,
his
conscience
upbraids
him
with
his
sinnes
,
commands
him
to
come
before
the
Tribunal
seat
of
God
.
In
greatest
liberty
he
is
oftentimes
in
straights
,
for
abusing
that
liberty
.
But
a
Child
of
God
can
in
all
afflictions
lay
open
his
Soul
before
God
;
so
much
for
that
particular
.
Perplexed
,
yet
not
in
despair
.
The
word
is
elegant
in
the
originall
{αβγδ}
,
we
are
perplexed
,
but
not
in
extremity
,
the
word
in
the
originall
signifieth
want
of
Counsell
,
what
course
to
take
,
when
a
manis
in
such
difficulty
for
want
.
Want
of
{αβγδ}
haerere
&
in●ps
esse
consilij
Erasm
.
things
necessary
,
and
then
want
of
Counsell
to
get
them
supplied
,
breedeth
perplexity
.
Now
saith
Paul
,
we
want
many
things
,
And
therefore
among
other
troubles
,
the
Apostle
reckons
,
Hunger
,
Thirst
,
Fasting
,
2
Cor
.
11.
27.
Gods
Children
are
oftentimes
in
want
,
not
only
of
outward
things
,
but
seemingly
in
want
of
Counsell
what
course
to
take
for
a
time
.
In
regard
of
danger
,
what
a
difficulty
was
Abraham
in
,
when
he
was
to
offer
his
Son
Isaac
,
his
eldest
Son
,
his
only
Son
,
the
Son
of
Gen.
22.
1
,
2
,
3.
the
promise
?
And
Jacob
when
he
parted
with
Benjamin
,
and
Gen.
43.
13.
Exod
.
14.
10.
11
,
12.
thought
he
had
lost
Joseph
,
Moses
at
the
red
Sea
,
present
to
your selves
,
what
straits
he
was
in
,
the
mountaines
were
on
either
side
,
the
Red
sea
before
them
,
the
Egyptians
behind
them
?
In
1
Sam
.
30.
6.
what
straight
was
David
when
they
were
ready
to
stone
him
?
certainly
exceedingly
great
.
In
what
straight
was
Jonas
in
the
Jonah
1.
17.
belly
of
H●ll
,
the
Whale
in
the
depth
of
the
Sea
?
and
so
Gods
Children
are
oftentimes
not
onely
in
want
of
help
,
but
in
want
of
Counsell
.
So
that
they
be
a
most
at
their
wits
ends
,
not
knowing
what
course
to
take
.
Yet
we
are
not
in
despair
,
{αβγδ}
,
For
God
at
the
pinch
of
time
cometh
,
and
as
it
was
in
Abrahams
case
,
in
the
Mount
appeared
,
when
the
Knife
was
ready
to
cut
the
throat
of
Isaac
,
then
God
sheweth
himself
.
So
Moses
at
the
Red-sea
,
he
was
in
wonderful
straights
perplexed
,
And
he
cryeth
to
God
,
Why
dost
thou
cry
to
me
,
saith
God
,
though
he
said
nothing
,
God
made
way
for
him
through
the
Red-sea
,
God
makes
his
Sighs
and
groanes
are
loud
cries
in
the
eares
of
God
.
Dan
.
6.
16.
Exod
.
2.
3.
way
where
he
findeth
none
,
he
can
divide
the
Red-sea
,
and
cause
Jordan
to
fly
back
.
When
the
wayes
be
desperate
,
and
the
plunges
extream
,
then
God
makes
way
for
his
Children
.
God
is
wonderfull
near
to
them
in
their
extremities
,
He
was
nearer
to
Daniel
than
the
teeth
of
the
Lions
,
and
nearer
Moses
than
the
water
was
,
when
he
was
swimming
in
his
Basket
;
God
is
nearest
in
danger
when
it
is
nearest
of
all
.
When
Jonah
was
Jonah
2.
1.
in
the
Whales
belly
,
he
was
in
wonderfull
perplexity
,
it
could
not
be
otherwise
,
And
yet
at
the
same
time
God
inlarged
his
heart
,
that
he
did
not
despair
.
So
that
you
see
the
words
are
true
,
Though
Gods
Children
are
perplexed
,
yet
they
be
not
in
despair
;
They
have
a
God
to
go
to
at
all
times
,
at
the
worst
,
they
can
send
forth
their
sighes
,
and
groanes
,
though
they
cannot
speak
;
And
those
sighes
and
groanes
are
great
cries
in
Gods
ear
.
God
knoweth
the
desires
of
their
soules
,
God
hath
an
ear
in
their
very
hearts
,
and
knoweth
the
meaning
of
his
own
Spirit
,
joyning
with
their
spirits
.
No
man
is
in
a
desperate
Note
.
condition
that
can
pray
,
And
though
he
cannot
pray
in
words
,
yet
Prayer
being
matter
of
affection
and
desires
to
God
,
and
any
man
being
in
such
extremity
may
do
that
;
there
is
no
Prayer
but
it
fetcheth
help
from
Heaven
,
there
is
not
a
groan
lost
,
that
is
sent
to
Heaven
,
and
therefore
though
they
be
perplexed
yet
not
in
despair
.
The
Church
seemed
to
be
in
a
perishing
condition
,
and
David
saith
,
I
am
cast
out
of
thy
fight
,
yet
thou
heardest
the
voice
of
Psalm
31.
22.
my
Prayer
,
yea
,
a
Prayer
joyned
with
such
expressions
,
that
I
said
,
God
●ath
forsaken
me
.
The
spirit
sighes
and
groanes
,
and
God
regardeth
such
a
Prayer
.
And
so
,
that
howsoever
in
regard
of
the
flesh
,
we
be
in
desperate
conditions
,
yet
the
spirit
hath
an
eye
to
God
,
and
moveth
a
sigh
and
tear
to
him
,
and
at
the
same
time
fetcheth
help
from
Heaven
.
You
see
then
the
poynt
is
clear
.
Verse
9.
We
are
persecuted
,
but
not
forsaken
;
{αβγδ}
,
the
Greek
word
signifieth
to
persue
;
God
sometimes
personates
an
Enemie
,
and
seemeth
to
be
against
us
,
and
that
is
an
heavy
case
,
it
was
Jobs
case
,
Thou
writest
bitter
things
against
me
.
In
Job
13.
26.
Divine
temptations
God
seemeth
to
be
our
Enemy
;
We
are
persecuted
and
persued
,
sometimes
by
the
arm
of
the
Almighty
,
sometimes
again
by
Satan
,
and
by
his
Instruments
,
when
we
have
made
by
conversion
to
God
escape
from
the
world
,
the
world
sendeth
Hue
and
Crie
out
after
the
Saints
,
pursuing
and
labouring
to
bring
them
to
their
old
conditions
and
labours
,
to
trip
them
in
their
waies
,
the
Children
of
God
have
been
from
the
beginning
of
the
world
,
so
persued
,
that
they
never
leave
persuing
them
,
till
they
have
driven
them
to
death
,
and
even
The
worlds
malice
against
the
Saints
.
1
Tim
3.
12.
to
Heaven
it self
.
And
this
is
the
state
of
all
Gods
Children
,
if
once
any
will
be
righteous
.
Whosoever
will
live
godly
in
Christ
Jesus
must
suffer
persecution
.
He
may
be
Civill
,
and
no
man
will
say
black
is
his
eye
,
but
if
he
have
power
of
Religion
,
and
labour
to
expresse
it
in
his
conversation
,
he
shall
have
persecution
of
the
tongue
,
or
of
the
hand
;
Saint
Austine
saith
well
,
Though
we
live
well
in
times
of
peace
,
yet
,
Audi
,
audi
,
mi
Frater
,
begin
to
live
as
a
Christian
should
live
,
and
see
if
you
be
not
persued
,
you
shall
find
a
Babylon
in
Jerusalem
.
And
truly
,
in
times
of
peace
,
a
man
will
find
enemies
enough
at
home
.
For
it
is
almost
equally
difficult
to
be
truly
righteous
at
all
times
.
In
the
primitive
Church
the
doctrine
of
Religion
was
opposed
in
applying
the
truth
of
Doctrine
.
Now
the
power
of
practisers
,
at
all
times
Religion
hath
been
so
much
persecuted
,
as
may
stand
with
salvation
,
The
D●vill
is
content
with
profession
,
the
thing
may
stand
with
lust
and
sin
,
but
so
much
as
is
necessary
to
bring
to
Heaven
that
hath
been
allwayes
under
persecution
,
in
one
kind
or
other
.
Though
persecuted
,
yet
not
forsaken
,
viz.
of
God
;
No
,
so
far
from
being
forsaken
of
God
,
that
God
is
never
nerrer
them
,
than
when
trouble
is
neerest
of
all
.
Be
not
far
off
,
saith
the
Psalmist
,
for
trouble
is
nigh
,
Then
there
is
most
use
of
Gods
presence
and
Psal
.
22.
v.
11
Comfort
.
In
persecution
usually
the
Soules
of
Gods
people
fly
under
the
shadow
of
his
wings
,
and
being
driven
to
him
,
they
find
more
support
and
succour
,
than
at
other
times
.
It
was
a
good
speech
of
the
Landgrave
of
Hessen
,
(
Philip
the
First
,
that
was
of
fame
and
note
,
)
to
Charles
the
fift
,
when
not
only
the
Duke
of
Saxony
,
but
he
was
taken
Prisoners
,
and
a
great
while
continued
so
:
How
did
you
all
the
time
demean
your selves
?
After
the
fiercest
persesecutions
the
sweetest
consolations
.
said
he
,
I
found
those
divine
Comforts
that
I
never
felt
before
.
So
that
there
is
certain
evidence
of
Gods
presence
in
persecution
,
and
standing
out
in
a
good
cause
,
which
Gods
Children
never
felt
before
,
as
after
.
There
is
a
hidden
Manna
conveied
to
them
,
which
is
appropriated
to
those
times
,
so
saith
he
,
we
be
persecuted
,
but
not
forsaken
;
nay
God
is
never
neerer
,
than
at
that
time
.
When
there
is
a
new
Moon
,
The
space
between
the
old
and
new
is
Interlunium
,
that
it
is
as
good
as
lost
now
,
yet
hath
more
light
in
it self
than
ever
it
had
,
for
it
is
neerer
the
Sun
than
ever
,
though
it
appears
not
to
the
world
.
And
though
the
comforts
of
the
Soul
appear
not
in
afflictions
,
yet
then
God
shineth
more
upon
them
,
than
at
any
other
time
.
Cast
down
,
but
not
destroyed
.
Cast
down
,
by
persecution
prevailing
;
persecution
prevailing
doth
cast
men
down
,
and
give
them
the
worst
in
the
eye
of
the
world
,
but
yet
we
are
not
destroyed
.
The
Children
of
God
go
masked
,
many
thousands
of
them
,
to
the
sight
of
flesh
and
blood
,
and
in
app●arance
of
flesh
destroyed
.
But
they
be
nothing
lesse
than
destroyed
.
For
to
take
it
at
the
worst
,
though
their
meat
is
taken
from
them
,
yet
they
are
not
distressed
.
1.
For
what
is
the
worst
the
world
can
do
?
they
away
their
lives
which
they
must
leave
ere
long
,
and
thereby
they
are
made
partakers
of
their
wish
,
whi●h
every
Child
of
God
hath
,
to
depart
and
to
be
with
C
〈…〉
.
Now
when
they
drive
them
out
of
the
world
,
they
make
them
partakers
of
what
they
most
desire
,
for
they
have
more
Commu●ion
with
God
in
Heaven
than
ever
they
had
before
,
they
are
in
their
seats
and
proper
place
.
2.
Again
,
though
in
regard
of
some
particulars
,
the
Church
may
seem
to
be
des●royed
,
some
boughes
are
cut
,
yet
the
body
remaines
,
so
in
regard
of
the
whole
Body
they
are
not
destroyed
.
3.
In
regard
of
the
inward
man
,
they
are
not
destroyed
,
They
take
courage
still
,
and
comfort
still
,
while
they
are
in
the
world
,
when
they
go
out
of
the
world
,
they
have
accomplishment
of
all
desires
;
put
case
God
deliver
them
not
,
but
God
delivers
his
people
in
not
delivering
them
.
give
th●m
up
to
death
,
he
delivereth
them
,
in
not
delivering
th●m
,
For
what
is
Death
,
but
delivering
them
from
all
trouble
?
when
he
delivereth
not
in
particular
danger
,
he
giveth
them
a
generall
deliverance
by
death
from
all
trouble
whatsoever
.
4.
Again
,
there
is
a
double
deliverance
,
There
is
an
inward
secret
deliverance
,
and
an
apparent
open
deliverance
.
Put
case
they
be
cast
down
,
and
not
openly
delivered
,
yet
secretly
they
are
delivered
,
that
is
,
from
fear
,
and
despair
,
the
Soul
is
set
at
liberty
within
.
So
that
though
they
be
cast
dawn
,
yet
not
destroyed
.
5.
If
they
be
destroyed
to
the
appearance
of
the
world
,
it
is
but
seed
sown
,
Saints
are
the
seeds
out
of
which
grow
many
other
,
Sanguis
Martyrum
semen
Ecclesiae
.
The
blood
of
Martyrs
is
the
seed
of
the
Church
.
As
often
as
we
are
mowed
and
cast
down
saith
Tertullian
by
your
cruelty
,
it
is
but
an
allurement
to
our
profession
.
So
when
they
seem
to
be
destroyed
,
they
be
but
seed
sown
,
and
out
of
their
ashes
many
rise
out
of
them
.
How
much
are
we
beholding
to
the
bloody
times
in
this
Kingdome
,
for
this
after
glorious
Church
?
6.
Not
destroyed
in
this
world
,
while
they
have
any
work
to
do
;
you
may
imprison
them
,
fetter
them
,
but
God
will
work
a
miracle
,
rather
than
his
Children
shall
be
taken
out
of
the
world
,
before
they
have
done
their
work
.
The
three
young
men
in
the
fornace
,
the
fire
shall
cease
to
burn
,
rather
than
they
shall
,
before
their
hour
cometh
.
In
the
Gospell
Christ
was
not
hurt
by
them
,
for
his
hour
is
not
yet
come
;
they
cannot
hurt
one
hair
of
the
head
.
They
are
afflicted
,
but
not
oppressed
;
Dan
.
3.
27.
They
are
persecuted
,
but
not
forsaken
;
cast
down
,
but
not
destroyed
.
From
all
which
we
may
raise
some
generall
trut●s
,
and
make
use
of
all
that
hath
been
spoken
Doct
.
First
of
all
we
may
from
hence
observe
,
That
troubles
and
afflictions
of
Gods
people
in
this
world
,
they
are
many
,
and
they
are
great
,
and
growning
.
They
wax
greater
and
greater
,
till
Gods
time
be
appointed
.
Here
is
distresse
,
persecution
,
perplexity
,
casting
down
,
they
be
many
and
manifoldly
different
in
their
kind
;
And
then
they
be
great
,
for
here
he
rekons
the
greatest
troubles
that
can
befall
except
death
it self
,
which
is
usually
included
.
And
then
there
be
degrees
of
them
,
to
be
afflicted
is
lesse
than
to
be
perplexed
,
and
persecution
added
to
perplexity
,
Then
to
persecution
without
,
is
added
the
trouble
following
:
And
not
only
afflicted
,
perplexed
,
persecuted
,
but
cast
down
.
That
is
no
matter
,
Mille
mali
species
,
mille
salutis
erunt
,
If
a
thousand
waies
of
trouble
,
there
will
be
a
thousand
wayes
of
deliverance
.
God
is
never
at
a
loss
to
help
his
Children
,
therefore
God
grant
we
are
so
,
so
,
but
we
are
not
in
distresse
,
we
despair
not
,
we
are
not
forsaken
,
we
are
not
destroyed
.
Wee
,
that
is
,
Paul
,
and
not
only
wee
,
as
men
,
and
wee
as
Christians
,
but
wee
as
eminent
men
.
For
the
troubles
of
Gods
Children
happen
to
them
as
men
,
sometimes
sicknesse
,
Death
,
losses
,
crosses
;
Sometimes
as
Christians
,
as
they
be
magligned
and
opposed
by
the
wicked
world
;
Sometimes
in
an
eminent
calling
,
as
Pharoah
,
that
desired
to
slay
the
male
Children
,
specially
Exod
.
1.
16.
that
were
strong
&
able
to
do
service
,
they
were
objects
of
malice
.
Now
we
are
thus
used
not
only
as
men
,
&
Christians
,
but
The
most
eminent
of
Gods
people
are
subjected
to
most
eminent
afflictions
.
as
eminent
men
.
So
that
it
is
the
condition
of
the
most
eminent
of
all
,
to
be
thus
used
.
It
pleaseth
God
to
let
his
Children
ind●r●
many
and
manifold
,
and
great
troubles
.
Now
what
is
the
reason
of
this
?
I
might
be
large
,
but
I
will
give
a
few
.
1.
Of
necessity
,
There
must
be
a
conformity
between
the
members
and
the
head
.
It
behoved
Christ
to
suffer
that
he
might
enter
into
glory
.
And
all
we
in
our
time
must
suffe●
,
and
so
enter
into
glory
.
We
are
predestinate
to
conformity
to
our
head
,
we
Rom.
8.
29.
are
not
only
predestinate
to
salvation
,
but
to
all
between
us
and
salvation
.
We
are
ordained
to
passe
through
such
and
such
good
actions
,
such
and
such
turnings
,
there
is
no
man
,
but
hath
so
many
actions
to
perform
,
so
many
sufferings
to
indure
,
to
which
they
be
by
God
ordained
.
2.
And
again
,
the
best
of
Gods
Children
,
have
something
to
be
wought
out
of
them
by
a
spirit
of
burning
,
and
affliction
,
the
best
need
refining
.
3.
And
again
,
Grace
needeth
tryalls
,
and
exercise
,
and
increase
;
now
God
sanctifieth
all
these
,
passing
from
vessell
to
vessell
,
these
transfusions
,
to
word
out
what
is
evill
,
to
try
,
exercise
,
and
increase
what
is
good
.
4.
And
if
there
were
no
more
but
the
malice
of
Satan
,
and
his
cursed
seed
,
the
seed
of
the
Serpent
,
it
is
not
possible
to
avoyd
the
Crosse
.
And
God
,
that
his
Children
may
not
love
the
world
,
hath
made
the
world
hate
them
;
And
it
is
safe
for
Why
the
Saints
love
not
the
world
.
Gods
people
,
to
have
the
hatred
of
the
worst
people
,
their
hatred
will
do
them
more
good
,
than
their
love
,
their
hatred
breeds
a
separation
,
and
commands
a
separation
in
conclusion
,
For
what
shall
we
do
with
Familiarity
and
Aquaintance
with
them
,
whose
company
we
cannot
injoy
in
Heaven
?
And
therefore
God
will
have
his
Children
exercised
with
the
worst
men
,
and
then
he
desires
to
take
them
out
of
the
world
,
and
to
set
God
up
in
his
due
place
.
God
is
God
,
and
the
Creator
,
when
we
be
stript
of
all
worldly
comforts
;
Then
vanity
is
vanity
;
God
will
not
have
us
Idolize
any
thing
below
,
and
therefore
suffers
us
to
fall
into
extream
wants
,
and
dangers
.
Many
other
reasons
there
be
which
I
do
give
you
but
a
tast
off
.
You
see
then
the
state
of
Gods
Children
in
regard
of
the
world
,
But
what
is
it
i●
regard
of
him
?
They
be
not
forsaken
,
they
be
not
utterly
cast
●ff
.
So
they
are
patient
in
both
,
patient
in
regard
of
the
tro●ble
they
meet
with
in
the
world
,
patient
in
regard
of
Gods
dealing
with
them
.
God
forsakes
them
not
,
so
as
to
destroy
the●
,
He
leaveth
them
not
in
a
desperate
condition
,
as
he
doth
the
wicked
.
Doct
.
2.
Again
,
Observe
this
,
That
the
life
of
Gods
Children
in
this
world
is
a
mixt
life
,
woven
of
Afflictions
and
of
Comforts
,
intermixt
of
both
.
It
tasts
of
both
the
malice
of
the
world
,
and
the
goodnesse
of
God
.
They
oftentimes
injoy
sicknesse
,
they
be
sometimes
in
dumps
,
and
sadnesse
,
Their
life
is
woven
of
comfort
and
discomfort
,
Manifold
afflictions
have
manifold
consolations
.
and
it
is
good
for
them
in
this
wor●d
to
be
so
,
till
they
be
in
their
proper
place
in
Heaven
.
And
this
is
our
Comfort
allwayes
,
though
troubles
be
many
and
manifold
,
and
great
,
and
growing
,
and
the
last
day
worst
,
yet
as
the
waters
of
afflictions
grow
,
so
do
their
Comforts
,
and
the
graces
of
the
Spirit
grow
like
waters
of
the
Sanctuary
,
as
troubles
increase
,
so
the
waters
of
Consolation
increase
:
And
it
is
better
to
be
in
trouble
,
than
to
be
kept
from
the
Trouble
without
the
Comfort
;
there
is
more
sweetnesse
in
affliction
,
than
in
freedome
from
it
without
the
sweetnesse
.
If
we
look
to
the
world
you
see
what
we
may
look
for
;
If
we
look
to
Heaven
,
you
may
see
what
to
expect
thence
.
Use
.
If
this
be
so
,
that
their
condition
is
thus
mixt
,
it
is
good
in
our
Prayers
to
allege
to
God
our
ill
condition
,
to
argue
ex●remity
,
Help
Lord
,
for
vain
is
the
help
of
Man
,
Save
Lord
,
the
water
is
entred
into
my
Soul
,
help
Lord
,
if
thou
wilt
not
,
none
will
,
if
thou
canst
not
,
none
can
.
God
will
be
bound
with
these
arguments
.
It
was
the
speech
of
Philo
,
A
mans
help
faileth
,
where
Gods
begins
.
And
it
a
good
argument
to
allege
to
God
in
matters
of
sin
,
Psal
.
25.
Lord
pardon
,
Lord
forgive
,
for
my
sins
are
many
and
great
.
This
is
a
good
argument
with
God
,
for
he
is
infinite
in
mercy
,
therefore
allege
it
as
a
binding
argument
.
But
if
God
himself
seem
to
be
our
Enemy
,
what
course
shall
we
take
then
?
Sometimes
God
acts
a
part
that
is
not
his
own
,
that
he
may
shew
afterward
a
greater
mercy
.
In
such
times
we
must
get
the
eye
of
faith
,
and
break
through
the
cloudes
between
the
Soul
and
Gods
face
,
and
see
his
Fatherly
Countenance
in
Jesus
Christ
.
Faith
hath
peircing
eyes
,
and
breakes
through
the
Cloudes
between
God
and
us
,
and
bindeth
him
with
his
own
nature
,
and
promise
,
whatsoever
part
he
acts
,
Lord
howsoever
thou
dealest
,
thy
nature
in
Christ
is
gracious
,
mercifull
,
Thou
hast
made
rich
promises
,
that
thou
wilt
not
fall
from
.
Forsake
me
not
.
Bind
him
with
his
word
,
with
his
narure
,
he
cannot
deny
his
word
,
his
nature
,
himself
,
allege
them
to
him
in
Christ
,
and
allege
his
own
promise
,
and
they
will
be
effectuall
.
Obj.
3.
Again
,
we
see
here
,
that
it
is
a
good
art
,
and
needfull
in
times
of
trouble
,
to
look
to
the
good
,
as
well
as
to
the
ill
.
The
Apostle
doth
not
only
confesse
ingenuously
all
the
ill
that
the
enemies
might
object
to
weaken
the
reputation
of
the
Gospell
,
They
are
people
cast
down
and
despised
,
All
this
is
true
,
but
we
are
not
forsaken
,
we
are
not
in
despair
,
not
destroyed
.
This
is
a
good
art
in
every
affliction
,
It
is
better
to
have
our
How
to
behave
our selves
in
afflictions
.
This
is
a
good
art
in
every
affliction
,
It
is
better
to
have
our
eyes
on
the
good
,
than
to
have
our
eyes
altogether
upon
the
ill
;
God
hath
taken
away
one
Child
,
he
might
have
taken
many
,
God
hath
afflicted
with
sicknesse
,
but
he
might
have
taken
away
our
witts
:
Therefore
have
not
both
eyes
fixed
upon
the
grief
,
for
that
is
Satans
policy
to
rob
God
of
his
glory
,
and
our
Soules
of
comfort
.
Use
.
Therefore
learn
a
blessed
skill
from
hence
,
when
there
is
objected
any
thing
by
Satan
to
disgrace
the
Gospel
or
discourage
it
,
reject
the
objections
of
Satan
with
better
.
It
is
so
I
confesse
;
yet
God
seemeth
to
be
displeased
,
and
I
am
afflicted
,
but
God
is
a
gracious
God
,
hath
left
many
comforts
,
his
Word
,
and
Promises
,
and
therein
I
will
trust
,
he
hath
given
me
his
Spirit
to
support
me
.
Thus
return
all
the
temptations
of
Satan
,
learn
to
be
as
witty
and
ingenious
to
argue
,
that
for
the
strengthening
of
our
faith
,
which
may
drive
us
to
the
acknowledgement
of
Gods
goodnesse
and
mercy
,
as
Satan
is
to
do
the
contrary
,
Judg
.
6.
13.
God
be
with
thee
thou
valiant
man
,
but
if
God
be
with
us
,
why
is
it
thus
with
us
?
And
so
Gods
people
look
all
to
the
grieveance
,
why
are
we
persecuted
,
and
in
distresse
,
and
want
,
and
at
our
witss
end
?
Now
,
but
consider
the
comfort
as
well
as
the
discomfort
,
learn
that
heavenly
wisedome
from
Saint
Paul
.
Let
no
man
be
discouraged
,
if
he
findeth
himself
sensible
of
the
grief
he
lyeth
under
,
we
be
fl●sh
,
and
not
spirit
,
God
knoweth
whereof
we
are
made
,
and
therefore
he
layeth
not
whole
loads
upon
us
,
but
in
anger
he
remembers
mercy
,
you
see
how
he
deales
with
the
Apostle
Paul
,
and
others
in
his
case
,
therefore
if
we
be
sensible
of
trouble
,
God
can
help
,
no
man
more
sensible
of
grief
than
Christ
,
Christi
do●or
,
dolor
maximus
.
For
he
had
perfect
wisedome
to
apprehend
,
and
a
sound
body
.
Saint
Paul
speaks
of
these
things
,
as
wonderfully
sensible
,
but
here
is
true
Patience
,
when
we
be
sensible
to
the
uttermost
of
the
grievance
,
and
yet
withall
are
but
sensible
of
the
grievance
.
Why
should
I
smite
them
any
more
?
saith
God
to
the
Prophet
.
It
Isa
.
1.
is
not
only
sin
,
but
judgement
to
be
given
up
to
hard
hearts
,
not
to
feel
the
condition
;
well
Saint
Paul
was
sensible
of
his
condition
.
Obj.
Thou
wilt
object
,
what
is
this
to
us
?
we
live
in
calm
times
,
and
in
Joy
,
Health
,
and
Prosperity
,
and
know
not
what
these
things
mean
,
that
Paul
speaks
of
?
Answ
.
Beloved
,
the
more
we
be
beholding
to
God
,
but
do
we
know
to
what
times
the
Lord
may
call
the
best
of
us
all
?
therefore
we
must
be
prepared
before
hand
,
Comforts
are
not
God
sought
for
in
prosperity
,
will
be
found
in
adversity
.
found
in
Adversity
,
that
were
not
sought
for
in
Prosperity
,
as
Austin
saith
.
In
times
of
peace
,
people
should
provide
for
Warr
and
defence
,
and
so
in
times
of
Peace
,
let
us
think
of
these
things
,
our
conditions
may
alter
,
howsoever
the
state
may
continue
,
yet
we
that
live
under
our
Vines
and
Fig-trees
,
do
we
know
how
the
Lord
may
exercise
us
?
may
not
he
exercise
us
with
Afflictions
of
mind
,
and
Persecutions
of
body
?
may
not
he
exercise
us
with
trouble
of
Conscience
,
and
bring
us
into
straights
,
which
is
a
spirituall
Martyrdome
too
?
In
times
of
Prosperity
Gods
Children
know
better
what
do
,
and
whom
to
depend
on
,
because
then
he
keeps
them
off
from
inward
troubles
.
How
to
prepare
for
trouble
in
times
of
prosperity
.
And
therefore
seeing
we
know
not
how
long
in
our
personall
condition
we
may
be
,
as
we
are
,
it
is
not
amisse
to
think
on
these
things
.
And
to
direct
us
a
little
what
to
do
,
now
in
times
of
Peace
and
Quietnesse
.
1.
Labour
to
preserve
our
peace
with
God
by
all
meanes
,
that
when
changes
come
,
as
changes
may
come
,
and
will
come
,
one
way
or
other
,
We
may
say
with
the
Apostle
,
I
am
afflicted
,
but
not
forsaken
.
If
we
make
not
God
now
our
friend
,
if
we
shall
now
multiply
sin
,
and
guilt
,
and
run
into
Gods
books
more
and
more
,
it
will
be
a
Hell
,
when
trouble
and
sicknesse
,
and
persecution
come
.
And
therfore
as
ye
will
have
God
our
friend
,
when
we
stand
most
in
need
of
him
,
So
let
us
labour
to
keep
God
our
friend
now
at
this
time
,
the
desperate
course
that
many
loose
persons
take
,
they
run
into
an
old
course
,
they
let
the
reigns
loose
to
licentiousnesse
;
Let
their
tongue
lie
,
and
swear
,
and
deny
nothing
that
they
affect
,
Is
there
not
times
and
moneths
for
these
wilde
asses
to
be
taken
in
?
In
their
moneths
you
may
take
them
;
therebe
moneths
of
trouble
,
and
moneths
of
sicknesse
,
Constant
and
great
sinners
must
expect
small
comforts
and
when
their
former
courses
have
been
nothing
but
a
perpetuall
provoking
of
God
,
what
comfort
can
these
persons
have
?
And
therefore
as
we
desire
to
have
God
stand
by
us
,
and
help
at
every
pinch
,
labour
for
peace
with
him
now
in
time
of
prosperity
.
2.
Let
us
be
constant
in
his
cause
,
in
his
Religion
,
that
is
so
constant
to
us
,
And
this
constancy
of
the
spirit
,
and
the
best
things
will
be
an
evidence
to
us
,
that
we
have
found
him
constant
in
his
love
to
us
.
3.
And
that
we
may
quiet
our selves
the
better
,
If
such
times
come
,
be
carefull
,
and
treasure
up
promises
for
the
time
to
Promises
are
to
be
treasured
up
for
time
to
come
.
come
,
that
we
may
allege
them
to
God
;
get
good
liquor
into
our
hearts
,
that
when
times
of
pressing
come
,
there
may
be
good
Wine
,
If
good
knowledge
be
not
gotten
before
hand
,
what
will
afflictions
presse
out
but
murmurings
and
despair
,
and
something
that
was
there
before
;
therefore
treasure
up
now
,
all
we
can
,
there
is
a
spending
time
will
come
.
Josephs
hard
years
may
overtake
us
,
we
know
not
into
what
distresse
we
may
be
brought
.
And
because
God
is
the
best
friend
in
extremity
,
be
sure
we
offend
not
him
for
any
creature
,
because
let
the
Creature
do
his
worst
,
yet
God
will
allwayes
be
sure
to
be
our
friend
,
And
if
God
be
our
friend
it
matters
not
,
who
is
our
enemy
.
4.
I
cannot
press
all
that
may
be
pressed
out
of
this
poynt
.
Labour
at
all
times
to
maintain
a
good
conceipt
of
God
,
and
his
goodness
,
If
Satan
suggest
,
he
will
cast
us
off
,
and
that
there
is
no
hopes
for
us
in
our
God
,
answer
again●
,
It
is
not
so
,
Labour
to
have
a
spirit
of
faith
,
to
beat
back
all
such
temptations
,
you
shall
see
strange
temptations
&
yet
excellently
answered
,
Yet
God
is
Psal
.
73.
1.
The
holy
man
trusteth
God
in
all
Conditions
good
to
Israel
.
When
the
Child
of
God
is
low
,
yet
he
keeps
good
conceipts
of
God
,
though
things
go
strangely
,
I
know
not
what
to
make
of
my
condition
,
&
of
the
Churches
,
yet
God
is
good
.
The
Reason
is
,
when
we
be
at
worst
,
God
can
help
us
.
And
therefore
come
those
comfortable
exceptions
in
the
Psalmes
,
Great
are
the
troubles
of
the
righteous
,
but
the
Lord
delivereth
them
out
of
all
,
Psal
.
118.
They
were
afflicted
sore
,
but
not
delivered
to
death
.
So
here
mark
the
exceptions
,
We
be
in
straights
,
persecuted
,
and
cast
down
,
but
yet
delivered
.
Thus
labour
for
a
good
Conceipt
of
God
.
The
like
things
you
may
observe
out
of
these
words
of
the
Apostle
,
And
I
besech
you
let
us
make
use
of
them
,
for
the
right
knowledge
of
these
things
.
Hence
it
is
said
,
Rom.
8.
That
in
all
these
we
are
more
than
Conquerours
,
a
strange
speech
,
in
afflictions
,
pressures
,
casting
down
,
We
are
more
than
Conquerours
,
and
how
cometh
this
?
We
are
more
than
Conquerours
,
in
him
that
loved
us
in
Jesus
Christ
,
more
than
Conquerours
,
because
we
overcome
,
when
we
seem
to
be
overcome
,
becaufe
Religion
hath
grown
even
by
blood
,
and
suffering
.
Saint
Austine
saith
,
by
straights
and
afflictions
the
Church
hath
been
delivered
and
spread
abroad
,
to
the
utter
mostparts
of
the
world
.
We
are
more
than
Conquerours
,
in
all
these
,
in
a
treble
regard
.
Rom.
8.
37
1.
Specially
in
regard
of
our selves
,
for
the
Devill
aymeth
at
separation
between
God
and
us
.
Now
what
shall
separate
us
,
saith
the
Apostle
.
The
Devill
intends
a
divorcement
,
but
when
by
a
Spirit
of
Faith
we
draw
near
to
God
,
and
cleave
fast
to
God
,
then
the
Devills
policy
is
overthrown
.
The
more
the
world
driveth
us
from
God
,
the
faster
we
cleave
to
God
;
And
then
we
be
more
than
Conq●erours
.
2
:
In
regard
of
spirituall
courage
.
The
more
Gods
Spirit
is
depressed
,
the
higher
it
riseth
.
The
enemie
labours
to
quail
the
spirits
of
them
that
be
good
,
but
they
cannot
do
it
,
for
the
Spirit
of
God
is
invincible
.
And
the
spirit
of
a
Christian
being
supported
by
an
higher
spirit
than
their
own
I
can
do
all
things
through
Christ
that
strengthensme
.
Therefore
they
are
more
than
Conquerours
,
by
the
invincible
Spirit
of
Christ
.
3
And
then
they
be
more
than
Conquerours
,
in
regard
of
the
cause
.
The
Devill
labours
to
drive
men
to
the
dislike
of
the
cause
,
and
Religion
,
by
suffering
disgrace
,
but
they
cannot
.
Obj.
5.
And
therefore
I
beseech
you
let
me
conclude
with
a
poynt
of
incouragement
,
considering
it
is
spoken
with
a
great
deal
of
courage
,
we
are
afflicted
,
but
not
forsaken
;
cast
down
,
but
not
destroyed
,
Let
it
incourage
us
to
take
the
cause
of
God
in
hand
,
and
go
through
with
it
in
spight
of
Satan
&
his
Instruments
,
and
fear
nothing
that
shall
befall
us
;
why
should
we
fear
the
Devill
?
let
no
man
think
wh●t
the
Devill
threats
,
but
what
God
promises
.
Therefore
fear
nothing
,
for
God
will
make
it
good
,
he
will
be
never
nearer
,
than
when
we
stand
most
in
need
of
help
.
And
therefore
set
upon
Gods
cause
with
courage
,
and
not
only
on
the
cause
of
Religion
,
but
cause
of
honesty
and
Justice
.
The
truth
of
God
in
any
kind
is
dear●●
Gods
truth
dearer
than
our
lives
.
than
our
lives
.
The
worst
that
can
befall
us
is
to
be
persecuted
and
distressed
,
you
shall
have
more
comfort
from
Heaven
,
than
discomfort
from
the
world
,
and
what
do
you
lose
then
?
Therefore
let
us
all
support
our selves
with
this
,
there
is
more
force
in
Gods
help
from
Heaven
to
secure
,
and
support
by
an
inward
invincible
strength
,
than
there
is
in
the
world
,
or
Satan
the
Prince
of
the
world
,
to
cast
us
down
,
we
have
more
for
us
,
than
against
us
.
When
we
be
stript
of
all
,
yet
know
,
that
God
is
the
God
of
all
,
when
he
hath
taken
all
,
yet
he
leaveth
himself
.
We
have
all
at
the
Fountain
,
all
at
the
Spring
;
Therefore
let
that
be
ground
of
Resolution
,
If
I
perish
,
I
perish
,
saith
Hester
4.
16.
the
good
Woman
:
but
never
depart
from
God
,
from
Religion
,
from
Justice
,
from
the
cause
of
the
Church
,
because
I
know
God
will
be
like
himself
,
he
cannot
deny
himself
,
but
constantly
deales
with
his
Church
and
Children
,
as
in
former
times
.
It
cannot
be
otherwise
with
me
,
than
Paul
the
great
Apostle
of
the
Church
,
if
that
befalls
me
,
that
did
befall
Paul
,
as
I
am
in
Pauls
distresse
,
so
I
may
look
for
Pauls
support
and
Comfort
.
The
Apostle
to
avoid
the
objection
of
the
scandall
of
the
crosse
by
which
they
were
the
lesse
accepted
in
the
hearts
of
many
,
sets
down
the
state
of
the
people
of
God
in
this
world
,
take
them
at
the
worst
;
He
speaks
here
of
himself
not
only
as
a
man
(
since
the
fall
of
our
weak
nature
is
subject
to
many
calamities
)
But
he
speaks
of
himself
as
a
Christian
,
opposing
the
sins
of
the
world
,
And
he
grants
what
they
may
object
.
We
are
troubled
on
every
side
,
but
not
in
distresse
.
The
Apostles
take
advantage
from
the
troubles
they
were
in
,
to
advance
the
love
and
mercy
of
God
in
those
troubles
,
we
lose
nothing
by
them
,
for
that
which
is
gained
in
any
trouble
,
is
better
than
that
that
can
be
lost
.
We
are
troubled
on
every
side
,
yet
not
distressed
,
so
as
we
know
not
what
to
do
,
when
we
are
in
such
straights
.
Take
a
Christian
at
the
worst
,
yet
he
hath
freedome
to
the
throne
of
grace
by
the
spirit
of
prayer
,
and
God
looks
upon
him
in
the
worst
condition
,
the
more
straight
his
condition
is
,
the
more
large
his
Spirit
is
,
therefore
though
troubles
increase
,
yet
his
comforts
increase
.
Secondly
,
We
are
persecuted
with
wants
,
and
by
reason
of
wants
we
know
not
what
course
to
take
,
so
that
we
are
oftentimes
perplexed
,
but
yet
not
in
despair
,
for
God
supplieth
.
This
I
unfolded
before
.
A
Christian
man
hath
some
bottome
in
his
worst
condition
to
uphold
him
,
but
take
a
man
out
of
the
state
of
grace
,
and
Graceless
persons
no
bottome
to
stand
upon
.
he
hath
no
bottome
to
stand
upon
,
but
he
sinkes
presently
in
any
trouble
of
Mind
or
Conscience
to
Hell
,
though
never
so
strong
in
wit
,
and
parts
.
He
cannot
encounter
with
a
divine
temptation
,
he
hath
no
power
with
him
above
himself
.
We
see
Achitophel
,
that
wise
Politician
,
he
was
a
bad
man
,
and
what
became
of
him
?
he
hanged
himself
,
so
Cain
,
Judas
,
and
Saul
;
What
saith
Saul
in
his
perplexity
,
the
Philistins
are
upon
me
,
trouble
is
upon
me
,
and
God
hath
forsaken
me
,
a
pittiful
complaint
,
and
this
may
be
the
complaint
of
all
carnall
men
,
the
Philistins
are
upon
me
,
trouble
is
upon
me
,
and
God
hath
forsaken
me
.
But
the
Children
of
God
when
they
are
perplexed
,
they
do
not
despair
;
it
is
a
pittiful
case
with
those
that
shall
d●sire
the
mountains
to
cover
them
;
your
wicked
persons
that
now
out
look
any
body
,
that
despise
every
one
but
themselves
,
the
time
shall
come
when
they
shall
desire
the
mountains
to
cover
them
,
a
pittiful
streight
that
they
cannot
tell
where
to
be
take
themselves
,
as
Christ
saith
,
Matth
24.
O
but
the
Child
of
God
in
his
worst
he
hath
something
to
stay
himself
upon
,
though
he
be
in
deep
troubles
,
there
is
a
help
above
him
,
a
power
of
God
to
support
him
on
the
left
hand
and
on
the
right
.
If
there
be
a
hight
and
a
depth
of
troubles
,
there
is
a
hight
and
a
depth
of
mercy
to
support
them
.
Thirdly
▪
Persecuted
,
but
not
forsaken
;
grant
what
is
to
be
granted
,
we
are
persecuted
,
how
far
?
they
will
never
leave
us
till
they
have
taken
us
out
of
the
world
;
&
what
hurt
do
they
them
?
drive
us
nearer
to
God
.
God
owneth
his
Children
most
when
the
world
owneth
them
least
,
and
there
is
a
blessing
pronounced
upon
all
those
that
suffer
for
good
causes
,
Blessed
are
you
when
Matth
.
5.
men
persecute
you
,
for
great
is
your
reward
in
Heaven
,
as
he
said
,
i●
is
a
Kingly
thing
to
suffer
evil
,
&c.
I
am
sure
it
is
a
Christians
condition
to
do
good
and
suffer
evil
.
In
sufferings
let
us
look
to
three
things
.
1.
First
,
to
the
Cause
,
considering
that
it
be
free
from
sin
.
2.
To
look
to
our
carriage
in
the
cause
,
that
we
carry
not
our selves
tempestuously
.
3.
Look
to
those
that
persecute
;
let
them
persecute
,
and
though
they
do
,
you
shall
not
be
forsaken
;
though
a
man
may
desert
him
that
stands
for
him
,
and
his
Cause
,
yet
when
the
Children
of
God
shall
stand
for
God
,
he
will
not
desert
them
in
his
Cause
;
though
persecuted
,
yet
not
forsaken
.
The
fourth
is
,
Cast
down
,
but
not
destroyed
;
persecution
How
far
persecution
prevail●th
.
prevails
sometimes
to
casting
down
,
but
yet
we
are
not
destroyed
,
we
are
cast
down
,
trodden
down
,
insulted
over
,
but
not
de●●royed
.
Beloved
,
you
see
the
great
persecution
of
the
Church
,
what
a
pittiful
condition
the
Church
hath
been
brought
unto
within
these
late
years
,
trodden
down
,
yet
not
destroyed
,
for
they
are
partakers
with
Christ
that
is
now
in
Heaven
,
and
they
are
assured
of
a
bless●d
resurrection
,
and
therefore
not
destroyed
,
when
they
seem
to
be
destroyed
in
the
eyes
of
the
world
,
a
he
said
before
,
they
are
earthen
vessels
;
so
every
man
is
but
an
earthen
v●ssel
,
but
it
is
much
that
an
earthen
vessel
should
be
cast
down
and
yet
not
broken
,
they
may
be
cast
down
,
but
not
destroyed
;
for
when
the
enemies
have
done
the
worst
they
can
to
destroy
them
,
that
destruction
i●
no
destruction
but
salvation
.
Again
,
We
are
cast
down
,
but
not
destroyed
;
we
see
here
is
a
kind
of
el●quence
of
things
as
well
as
words
;
here
is
a
sweet
harmony
of
things
,
they
are
afflicted
,
but
not
in
despair
;
perplexed
,
but
not
distressed
;
persecuted
,
but
not
forsaken
,
every
one
o●
these
are
greater
than
the
former
.
I
shewed
you
Gods
Children
are
troubled
in
this
world
,
and
their
troubles
grow
more
and
more
till
they
are
scarce
able
to
bear
them
,
and
then
God
giveth
a
gracious
promise
,
that
he
will
not
suffer
us
to
be
tempted
above
our
1
Cor
.
10.
strength
;
for
God
I
m●ts
the
time
and
the
measure
of
all
troubles
in
this
world
,
he
stands
by
and
turneth
the
glasse
,
and
limits
the
measure
,
thus
far
shalt
thou
go
and
no
further
,
as
we
may
see
it
in
Job's
Case
,
and
his
promise
is
,
that
the
rod
of
the
wicked
shall
not
rest
upon
the
back
of
the
righteous
.
This
is
one
comfort
that
a
Christians
times
are
not
in
the
enemies
hands
,
but
our
times
as
David
saith
,
are
in
thy
hands
,
our
times
of
coming
into
Psal
.
31.
trouble
,
and
ou●
times
of
going
out
of
trouble
are
in
the
hands
of
God
;
as
he
made
all
things
in
the
first
Creation
in
number
,
weight
,
and
m●asure
,
so
he
rules
and
governeth
all
things
in
number
,
weight
,
and
measure
,
especially
his
Church
,
he
will
not
put
in
a
dram
too
much
;
he
weigheth
their
strength
,
and
weigheth
their
crosses
,
and
exactly
observeth
what
their
strength
is
able
to
bear
;
for
he
is
a
most
wise
F●ther
;
and
that
is
our
As
troubles
,
so
comforts
increase
to
the
people
of
God
.
comfort
,
what
soever
falls
upon
us
;
if
troubles
grow
upon
us
,
comforts
shall
grow
;
if
they
grow
great
in
number
and
measure
,
comforts
shall
grow
great
in
number
and
measure
too
;
for
he
is
a
God
of
comfort
,
he
comforts
in
every
trouble
,
as
we
see
here
,
perplexed
,
cast
down
,
persecuted
,
yet
God
hath
comfort
for
every
one
of
these
.
Obser
.
last
.
Again
,
here
see
the
comfortable
condition
of
Gods
Children
in
this
world
,
all
their
happiness
is
not
reserved
for
Heaven
,
but
they
are
happy
in
affliction
it self
;
in
them
there
is
comfort
;
there
is
support
not
only
in
Heaven
,
but
in
the
very
time
of
affliction
,
as
we
may
see
it
in
Psal
.
44.
According
to
the
multitude
of
my
thoughts
,
thy
comforts
delighted
my
soul
,
according
to
my
distracted
thoughts
,
thy
comforts
have
refreshed
my
soul
,
there
be
present
comforts
in
troubles
that
keep
Gods
Children
from
despair
.
Saint
Paul
nameth
the
lowest
comforts
that
Gods
Children
have
here
,
though
they
are
persecuted
,
yet
they
Persecution
argueth
not
Gods
forsaking
of
his
Saints
.
are
not
forsaken
;
though
they
are
cast
down
,
yet
they
perish
not
.
He
sheweth
here
,
that
if
we
regard
not
the
great
matters
that
we
shall
have
in
Heaven
,
yet
God
dispenseth
his
comforts
here
now
in
the
time
of
troubles
,
here
is
matter
of
comfort
and
not
of
despair
.
Miserable
Heathens
that
had
not
the
knowledge
of
God
in
Christ
,
what
condition
were
they
in
?
as
one
saith
,
I
would
pray
,
but
my
prayers
are
in
vain
;
they
were
in
great
misery
,
wanting
Note
.
the
knowledge
of
God
in
Christ
,
they
fell
into
despair
.
So
in
the
Church
,
those
that
are
not
acquainted
with
God
,
in
great
troubles
fall
to
despair
,
but
you
see
the
comfortable
condition
of
a
Christian
take
him
at
the
worst
.
Vers
.
10.
It
followeth
,
Alwayes
bearing
in
our
bodies
the
dying
of
the
Lord
Jesus
,
that
the
life
of
Jesus
may
be
made
manifest
in
our
bodies
;
here
he
addeth
a
comfort
to
those
that
suffered
before
,
shewing
the
end
of
all
that
God
intends
;
we
bear
in
our
bodies
the
dying
of
the
Lord
Jesus
,
he
calls
all
troubles
by
the
name
of
dying
;
this
is
the
first
.
All
the
troubles
Gods
Children
are
exercised
with
here
,
are
Afflictions
called
deaths
.
named
with
the
name
of
dying
.
1.
Because
troubles
are
little
deaths
,
death
is
not
the
last
parting
of
soul
and
body
,
but
every
separation
from
comfort
is
a
kind
of
death
,
therefore
he
calls
afflictions
dyings
,
because
they
make
way
for
greater
deaths
;
he
calls
afflictions
dyings
from
the
intent
and
purpose
of
the
persecutors
,
for
their
intent
is
,
if
it
were
in
their
power
,
to
kill
.
2.
Likewise
it
is
called
a
dying
,
because
this
is
in
the
preparation
of
spirit
that
they
are
ready
to
dye
,
for
no
man
is
a
true
Christian
but
he
labours
to
deny
Father
and
Mother
,
and
all
Comforts
,
and
resigns
himself
to
Christ
;
If
I
can
serve
him
with
mine
honour
,
yea
with
my
life
,
he
shall
have
it
,
so
that
I
am
ready
to
dye
upon
all
occasions
,
as
you
may
see
in
the
next
verse
,
We
are
alwayes
delivered
unto
death
for
Jesus
sake
,
that
is
,
the
enemies
expose
us
to
death
,
and
if
it
were
in
their
power
the●
would
kill
us
.
Quest
.
B●t
why
doth
he
call
his
troubles
a
dying
of
the
Lord
Sufferings
of
Believers
,
why
they
are
called
the
sufferings
of
Christ
.
Jesus
?
Ans.
1.
There
be
some
troubles
that
Christ
suffered
,
which
we
cannot
;
as
the
Curse
of
the
Law
,
and
the
Wrath
of
God
due
to
our
sins
;
these
Christ
suffered
alone
,
He
trod
the
Wine-presse
of
Isa
.
63
3.
Gods
wrath
alone
,
in
these
there
is
no
partaking
.
2.
There
is
another
dying
,
a
dying
in
his
mystical
body
,
his
Church
,
he
suffers
affliction
in
every
Christian
,
he
was
stoned
when
Stephen
was
stoned
,
Christ
was
beheaded
when
John
Baptist
Acts
7.
59.
was
beheaded
,
and
in
prison
when
Paul
was
in
prison
,
Christ
suffered
in
all
the
Martyrs
,
by
reason
of
that
union
between
him
and
his
Church
;
so
that
besides
that
he
suffers
in
every
Christian
;
This
is
called
the
dying
of
the
Lord
Jesus
.
3.
Because
he
measures
out
to
every
one
their
Cup
,
afflictions
are
called
a
Cup
,
and
therefore
they
are
his
,
because
they
are
measured
out
by
him
.
4.
And
then
they
are
his
dyings
,
because
by
them
they
are
They
that
expect
to
reign
with
Christ
must
suffer
with
him
.
made
like
unto
him
;
he
suffered
first
,
and
then
every
Christian
must
express
that
suffering
;
as
he
suffered
and
entered
into
glory
,
so
we
must
suffer
with
him
,
if
we
mean
to
reign
with
him
.
5.
And
then
again
,
they
are
called
the
dying
of
the
Lord
Jesus
,
because
Christ
hath
a
fellowship
and
communion
with
them
in
all
their
dyings
,
as
a
Christian
hath
communion
with
Christ
when
he
dyeth
,
we
are
crucified
with
him
;
so
Christ
suffers
with
us
,
he
is
afflicted
with
us
,
reproached
with
us
,
as
Moses
,
Heb
.
11.
counted
the
rebukes
of
Christ
greater
riches
than
all
the
treasures
of
Egypt
.
Christ
enters
into
prison
with
us
,
Saul
,
Saul
,
why
persecutes
thou
me
?
Christ
takes
upon
him
all
Acts
9.
the
wrongs
done
to
his
Children
,
as
done
to
himself
;
as
it
argueth
madness
in
those
that
persecute
,
so
a
sweet
comfort
to
them
that
do
suffer
,
that
they
have
Christ
to
suffer
with
them
;
the
presence
of
Christ
so
sweetens
every
thing
,
as
he
said
,
The
presence
Madness
to
persecute
,
comfortable
to
suffer
.
of
Christ
made
the
Gridiron
sweet
unto
Lawrence
;
a
beam
of
Christs
presence
that
is
now
in
Heaven
,
scatters
all
troubles
;
the
presence
of
Christ
made
Paul
sing
in
prison
,
the
presence
of
Christ
sweetens
all
conditions
and
all
places
whatsoever
,
because
our
dyings
are
the
dyings
of
Christ
;
Christ
hath
fellowship
and
communion
with
us
in
them
.
6.
Then
again
,
they
are
the
dyings
of
Christ
,
because
they
divorce
and
wean
us
from
the
world
;
now
we
being
separated
from
worldly
comforts
,
are
fitter
for
farther
fellowship
and
communion
with
Christ
,
as
you
shall
see
afterward
;
thus
we
see
some
reasons
why
all
the
miseries
of
a
Christian
are
called
the
dyings
of
our
Lord
Jesus
.
We
see
then
there
must
be
a
dying
of
the
outward
man
,
first
there
must
be
little
dyings
,
and
then
a
consummation
of
all
;
and
why
?
because
sin
is
so
invested
and
so
sunck
into
our
natures
,
that
without
death
it
cannot
be
divorced
;
afflictions
are
to
make
a
divorce
between
sin
and
our
nature
,
for
no
unclean
thing
can
enter
into
heaven
;
as
the
Spirit
did
separate
sin
in
the
nature
of
Christ
,
so
doth
the
Spirit
of
God
purifie
the
nature
of
every
man
by
afflictions
;
because
grace
needs
help
,
therefore
afflictions
joyn
as
fire
with
grace
,
to
make
a
more
perfect
separation
Grace
separateth
sin
from
the
soul
.
between
the
soul
and
sin
,
together
with
the
sanctified
Spirit
there
is
a
spirit
of
burning
.
When
the
canker
hath
seized
deeply
on
metals
,
it
must
passe
through
the
fire
before
it
can
be
purged
;
so
the
nature
of
corruption
hath
so
eaten
into
our
naures
,
that
we
need
fire
to
purge
it
out
.
Flesh
and
blood
,
saith
the
Apostle
,
shall
not
enter
into
the
Kingdome
of
Heaven
;
What
is
the
meaning
of
that
?
that
is
,
there
be
some
remainders
of
corruption
in
it
,
untill
this
body
be
returned
to
dust
,
till
the
Lord
make
this
body
of
ours
new
again
,
which
is
now
so
stained
with
sin
,
it
shall
never
enter
into
Heaven
.
O●r
bless●d
Saviours
body
the
third
day
(
before
he
saw
corruption
)
did
rise
again
,
because
there
was
no
sin
in
him
,
and
therefore
it
was
not
necessary
he
should
see
corruption
.
Now
divers
reasons
there
were
why
he
should
not
see
corruption
,
but
all
our
bodies
must
be
turned
to
dust
,
or
changed
,
which
shall
have
the
force
of
a
death
,
as
1
Cor
.
15.
And
therefore
we
bear
in
our
bodies
the
dyings
of
the
Lord
Jesus
.
Use
.
This
should
sweeten
all
our
afflictions
that
we
are
dying
with
Christ
,
whereby
Christ
hath
communion
with
us
,
and
whereby
we
are
fitted
for
communion
with
Christ
,
as
put
case
we
have
sickness
or
trouble
,
&c.
Christ
took
upon
him
flesh
,
but
what
?
as
it
was
in
Adam
unpassible
?
Christ
took
upon
him
our
passible
nature
,
as
subject
to
suffer
cold
,
and
hunger
,
and
pain
,
of
weariness
,
and
it
is
fit
our
bodies
should
be
conformable
to
the
body
of
Christ
,
for
we
are
predestinate
to
be
conformed
to
Christ
,
and
therefore
when
we
are
put
to
pain
in
our
Callings
,
or
troubled
for
good
Consciences
,
and
thereby
wear
out
our
bodies
,
it
Christ
did
and
suffered
more
than
we
can
do
or
suffer
.
is
but
as
Christs
body
was
used
,
he
took
a
body
that
he
might
suffer
,
and
going
about
doing
good
,
and
be
put
to
hardship
;
therefore
if
we
be
p●t
to
hardship
,
it
is
no
more
than
our
Lord
Jesus
Christ
did
;
and
therefore
those
that
be
so
delicate
that
will
take
no
pains
,
indure
no
sickness
,
the
wind
must
not
blow
upon
them
,
the
Sun
must
not
shine
upon
them
,
they
love
no
saving-goodness
,
nothing
of
the
Spirit
of
Christ
,
who
out
of
love
took
our
nature
upon
him
,
obnoxious
to
all
pain
and
labour
,
though
not
infirmities
of
our
particular
persons
,
yet
of
our
nature
;
he
took
upon
him
our
miserable
nature
,
our
passible
nature
;
and
then
he
hath
our
nature
in
Heaven
;
if
ever
we
will
be
glorified
with
him
in
Heaven
,
we
must
be
content
to
take
upon
us
his
miserable
nature
here
,
that
our
flesh
may
be
used
as
his
was
,
even
to
death
if
there
were
occasion
;
if
we
be
humbled
to
death
,
happy
is
that
mortification
that
brings
us
to
conform
with
Christ
whasoever
it
is
;
and
therefore
be
not
discouraged
,
let
what
will
come
,
come
on
this
body
of
ours
.
Now
if
you
ask
me
,
who
are
the
happy
men
in
the
world
?
truely
those
that
are
most
active
in
good
,
and
suffer
most
for
Who
they
are
that
come
nearest
to
Christ
.
good
,
for
they
are
th●
fl●sh
of
Christ
;
what
did
the
fl●sh
and
nature
of
Christ
?
he
did
all
the
good
he
could
,
and
suffered
all
the
evill
that
the
pride
and
malice
of
mans
nature
could
possibly
lay
upon
him
,
he
therefore
that
doth
most
good
,
and
suff●rs
most
ill
,
he
commeth
neerest
to
Christ
,
and
carrieth
about
with
him
the
marks
of
the
Lord
Jesus
.
To
passe
on
in
the
words
.
To
what
end
is
all
this
?
that
the
life
of
Jesus
may
be
manifested
in
our
bodies
;
what
is
th●
life
of
J●sus
?
you
all
know
what
life
is
,
I
will
speak
of
it
as
a
Divine
,
especially
.
1.
You
know
that
the
life
of
Jesus
is
either
the
life
secret
in
himself
,
and
therefore
he
is
called
our
life
;
I
am
the
way
,
the
John
14.
5
▪
the
truth
,
and
the
life
,
when
Christ
our
life
shall
appear
.
Christ
is
life
,
as
having
life
in
himself
as
God
.
or
,
2.
Else
the
life
of
Jesus
as
Mediator
,
and
as
God
and
Man
,
and
so
it
is
here
●eant
;
life
is
first
founded
in
the
God-head
,
he
is
the
living
God
,
and
therefore
wise
,
and
powerfull
,
and
all
,
because
h●
is
l●ving
;
but
life
as
it
is
in
God
doth
not
comfort
us
a
whit
,
but
rather
is
matter
of
terrour
,
because
we
have
no
communion
with
God
〈…〉
sidered
absolutely
without
a
M●diator
;
and
th●refore
we
must
consider
of
life
as
derived
to
a
middl●
P●rson
,
a
M●diator
God-Man
;
so
that
life
is
derived
to
us
by
Christ
our
Brother
,
who
hath
taken
our
nature
,
our
Christ
is
derived
to
us
in
our
nature
.
God
alone
doth
not
comfort
us
,
meer
man
alone
doth
no
good
,
John
6.
The
argument
is
profoundly
followed
by
our
Saviour
,
the
flesh
profiteth
nothing
,
the
Humane
nature
without
the
Divine
profiteth
nothing
,
it
is
the
Spirit
that
quickens
;
Look
to
the
death
of
Christ
,
consider
Christ
dying
as
man
,
he
doth
us
no
good
at
all
,
if
he
had
not
been
God
,
as
God
he
could
not
have
dyed
,
but
the
Person
of
God
dying
in
our
nature
,
makes
his
fl●sh
bread
indeed
,
and
his
blood
drink
indeed
,
that
is
,
the
soul
may
feed
upon
the
Christ
as
a
Mediator
or
Life
.
satisfaction
,
the
sacrifice
of
God-man
,
as
full
satisfaction
to
Gods
Divine
Justice
;
so
that
the
Spirit
,
&
the
Flesh
,
the
Divine
and
H●mane
nature
,
is
the
ground
of
all
Life
.
1.
First
,
of
the
life
of
sentence
,
whereby
we
are
freely
acquitted
from
sin
,
for
there
is
life
of
sentence
,
when
a
Malefactor
waiteth
Christ
the
Author
of
the
life
of
sentence
,
for
d●ath
and
hath
a
life
of
sentence
given
him
;
so
Christ
is
the
Fountain
and
Author
of
this
life
of
sentence
,
for
that
God
in
our
nature
dyed
to
satisfie
God
,
and
therefore
we
be
acquitted
;
the
guilt
of
our
soul
is
taken
away
,
and
a
life
of
sentence
is
conveyed
to
us
.
2.
The
life
of
Jesus
is
as
the
life
of
an
head
,
we
have
not
only
life
through
Christ
,
but
life
in
Christ
,
and
not
onely
life
through
Christ
as
Mediator
,
but
life
in
Christ
as
an
Head
,
conveying
the
same
Spirit
that
is
in
himself
to
every
Member
;
so
that
if
you
will
have
the
Fountain
of
Life
,
here
it
is
,
God
is
the
first
living
,
he
is
life
it self
;
God
conveyeth
life
to
the
Mediator
God-Man
,
he
restores
life
to
us
,
the
life
of
sentence
,
and
hath
Christ
conveyeth
the
life
of
sanctification
.
likewise
conveyed
the
life
of
Sanctification
to
us
;
sometimes
ye
read
both
of
God
,
and
Christ
,
Mediator
,
The
Father
liveth
,
and
I
live
,
and
because
I
live
,
you
shall
live
also
,
John
5.
But
to
come
nearer
to
our selves
.
3.
The
life
that
commeth
from
Jesus
,
commeth
first
upon
his
own
Person
,
then
by
the
second
on
us
;
Christ
exercised
this
life
first
upon
himself
,
in
raising
himself
from
the
grave
;
Christ
as
God
raised
himself
,
as
Man
from
the
grave
,
and
so
he
is
called
the
Lord
of
life
,
he
hath
the
key
of
Hell
and
of
the
Grave
,
Lord
Christ
the
Lord
of
Life
.
of
Life
,
Lord
of
Death
,
because
being
dead
,
he
as
Lord
of
Life
,
raised
himself
again
.
Now
after
he
had
exercised
this
power
in
giving
his
body
life
again
,
so
by
the
same
power
by
which
he
raised
his
own
dead
body
,
by
the
same
he
raiseth
every
Christians
;
so
that
every
Christian
is
raised
and
quickned
by
the
life
of
Jesus
,
that
is
,
by
the
power
by
which
Jesus
quickned
himself
being
dead
in
the
grave
,
and
that
is
S.
Pauls
meaning
,
Phil
.
3.
That
we
might
find
the
power
of
his
Death
,
and
the
vertue
of
his
Resurrection
;
there
is
vertue
in
Christs
Resurrection
,
what
is
that
?
it
is
nothing
but
the
quickning
power
whereby
the
body
of
Christ
was
raised
out
of
the
grave
,
and
Paul
desires
to
feel
the
power
and
vertue
of
that
Resurrection
from
the
Life
of
Jesus
.
And
therefore
in
particular
,
what
is
the
vertue
of
Christs
Resurrection
,
whereby
Christ
did
raise
himself
?
The
vertue
of
it
in
us
,
is
first
of
all
,
the
same
Spirit
that
raised
his
body
out
of
the
grave
,
doth
raise
us
out
of
any
affliction
,
or
quickens
and
strengthens
us
in
it
.
The
argument
is
from
the
greater
to
the
lesser
,
if
Christ
hath
such
an
Almighty
power
to
quicken
his
own
body
when
it
is
dead
,
hath
not
he
power
to
quicken
and
strenghten
a
man
in
any
poor
and
miserable
condition
in
this
world
?
doubtless
he
hath
,
and
therefore
Paul
desires
the
vertue
of
this
in
all
his
troubles
and
dying
.
And
so
the
life
of
Jesus
is
manifested
to
a
man
in
trouble
,
when
he
findeth
divine
power
supporting
him
above
nature
in
any
trouble
,
or
else
bringing
him
out
of
that
condition
to
a
glorious
one
.
Take
a
man
in
any
uncomfortalbe
condition
of
Soul
,
perplexed
,
deserted
,
cast
down
by
sence
of
sin
,
he
may
be
raised
to
the
divine
power
of
Christ
to
comfort
,
&
to
stand
stronger
by
his
falls
,
grow
better
by
his
sins
.
And
because
Death
is
the
consummation
of
all
trouble
,
the
life
of
Jesus
is
manifested
there
,
when
our
bodies
are
in
the
grave
,
as
Rom.
●
.
If
the
spirit
,
that
raised
Jesus
from
the
grave
,
be
in
us
,
the
same
shall
raise
up
our
bodies
when
they
be
turned
to
dust
,
and
rottennesse
.
So
then
in
a
word
,
the
life
of
Jesus
is
made
manifest
in
us
,
when
we
find
this
life
powerfull
in
the
midst
of
all
our
worst
How
Christ
is
made
manifest
to
us
.
conditions
,
supporting
us
in
our
falls
,
and
making
us
better
,
and
more
comfortable
afterward
,
and
at
length
the
spirituall
life
that
raised
him
from
the
grave
,
shall
raise
up
our
bodies
to
be
conformable
to
his
glorious
body
now
in
heaven
,
St.
Paul
was
content
to
suffer
the
dyings
of
the
Lord
Jesus
,
that
the
life
of
Jesus
might
be
made
manifest
in
him
thas
is
the
power
of
Jesus
.
4.
To
adde
another
thing
,
It
is
not
only
a
manifestation
of
his
divine
power
in
our
falls
,
and
raising
us
from
the
grave
,
by
the
life
of
Jesus
,
but
withall
he
infuseth
a
life
to
every
one
,
he
sanctifieth
the
soul
and
body
,
and
worketh
the
same
impression
What
the
life
Jesus
is
.
in
others
,
that
is
in
him
,
that
is
,
his
life
,
when
he
is
meek
,
we
are
framed
to
be
meek
,
he
obedient
,
we
are
framed
to
be
obedient
,
he
humbled
,
we
are
framed
to
be
humbled
,
he
is
good
and
holy
,
we
are
framed
to
be
answerable
,
This
is
the
life
of
Jesus
.
And
the
more
we
bare
in
our
bodies
the
life
of
the
Lord
Jesus
,
the
more
we
are
like
to
Jesus
,
and
fashioned
to
him
.
Therefore
it
may
be
well
called
,
his
power
,
and
his
inward
grace
;
because
it
cometh
from
him
,
it
makes
us
like
to
him
altogether
,
and
it
tendeth
to
Jesus
.
It
is
from
Christ
,
and
Why
it
is
called
the
li●e
of
Jesus
.
maintained
by
Christ
,
and
it
carrieth
the
soul
to
Christ
,
makes
us
like
to
Christ
,
therefore
it
is
called
the
life
of
Jesus
.
We
all
know
life
is
a
sweet
thing
,
we
desire
it
above
all
,
and
fear
the
contrary
Death
,
above
all
.
Now
blessed
is
that
mortification
,
that
dying
,
that
makes
us
partakers
of
the
life
of
Jesus
.
If
life
is
sweet
,
what
is
this
life
of
Jesus
?
Alass
,
what
is
a
life
,
to
the
life
of
Jesus
,
that
is
,
to
the
divine
power
shewed
in
us
,
which
was
shewed
in
him
.
Use
.
You
see
then
that
dying
to
Jesus
Christ
makes
way
for
the
life
of
Christ
;
if
we
will
live
with
Christ
,
then
we
must
die
first
;
you
know
all
life
springs
from
death
,
so
the
life
of
Christ
springeth
from
death
,
his
own
life
that
he
liveth
,
any
spirituall
life
it
was
after
his
death
.
And
so
spirituall
life
in
us
cometh
after
dying
.
The
Papists
will
have
a
life
of
their
own
,
others
,
will
have
power
in
corrupt
nature
,
but
there
is
no
resurrection
without
death
before
,
there
must
be
dying
,
before
Death
before
life
.
there
is
a
living
.
If
we
will
feel
the
life
of
Christ
,
we
must
be
content
to
car●y
bodies
dying
to
Christ
.
If
we
will
have
strength
,
and
power
,
and
joy
,
and
the
presence
of
Christ
,
then
indure
the
dying
of
the
Lord
Jesus
.
Indure
whatsoever
he
will
please
to
exercise
us
with
all
.
And
if
we
carry
his
dyings
,
we
shall
be
sure
to
be
partakers
of
his
life
.
Use
.
2.
I
beseech
you
consider
whether
we
be
partakers
of
this
life
,
strength
,
and
power
,
and
grace
,
and
comfort
.
And
let
us
be
content
then
with
any
condition
in
the
world
,
wherein
we
may
have
Communion
with
Christ
by
any
thing
,
that
we
may
be
subject
to
Christ
,
to
be
poor
,
that
we
may
be
rich
with
Christ
,
to
dye
to
all
,
that
so
we
may
live
to
Christ
,
to
be
nothing
to
all
others
,
that
so
we
may
be
all
in
all
to
Christ
.
By
dying
to
Christ
,
we
lose
perhaps
Health
,
but
we
gain
it
in
strength
,
we
may
lose
countenance
,
and
Friend
,
we
gain
it
in
spirituall
things
.
God
takes
nothing
from
his
Children
,
but
he
giveth
better
in
a
better
kind
.
And
happy
is
that
parting
that
is
recompenced
in
an
higher
kind
,
happy
is
that
death
that
is
made
good
by
a
better
life
,
happy
that
self-denyall
that
is
made
up
in
Christ
,
happy
that
discomfort
that
is
made
up
with
comfort
in
Christ
,
and
therefore
let
us
not
be
against
any
suffering
,
fear
nothing
,
that
God
may
call
us
to
in
this
world
,
no
,
although
death
it self
,
life
with
Christ
is
better
incomparably
,
than
any
thing
we
lose
our
life
is
but
a
dying
life
,
take
it
at
the
best
,
dye
we
must
.
Now
if
we
die
suffering
afflictions
,
which
are
the
passage
to
life
,
why
then
there
is
a
benefit
made
of
necessity
.
Benefit
and
advantage
by
dying
.
We
owe
to
God
a
death
by
nature
,
And
now
we
get
an
advantage
by
any
thing
we
suffer
for
Christs
sake
.
For
we
have
100.
fold
for
any
thing
we
suffer
in
this
world
.
It
is
hard
to
perswade
this
reason
to
flesh
and
blood
,
but
they
that
find
experience
in
it
once
,
as
Christians
do
in
sufferings
,
they
find
peace
and
comfort
from
the
presence
of
Christs
Spirit
in
their
soules
,
they
know
what
a
benefit
it
is
to
suffer
for
Christs
sake
,
though
with
losse
of
any
thing
in
this
world
.
Would
Saint
Paul
have
wanted
those
whippings
,
and
imprisonments
,
or
wanted
his
comforts
of
Christs
presence
?
Would
the
Martyrs
have
wanted
that
sweet
comfort
they
had
,
for
present
life
?
surely
they
had
it
offered
,
they
might
have
entertained
it
if
they
would
,
but
they
would
not
.
And
if
glimps
of
glory
,
the
little
life
derived
to
us
now
supporteth
under
the
troubles
of
the
world
,
what
is
the
exceeding
weight
of
glory
,
reserved
for
us
in
another
world
?
We
can
soon
fathome
and
compasse
the
things
we
suffer
,
we
know
what
contempt
meaneth
,
and
poverty
meaneth
,
but
the
life
in
this
world
passeth
understanding
,
the
peace
of
God
passeth
understanding
,
and
is
joy
unspeakable
and
glorious
.
Therefore
if
there
be
a
measure
,
and
narrow
measure
of
trouble
in
this
world
,
And
that
there
be
inward
peace
,
and
glory
immeasurable
,
then
we
be
gainers
here
,
setting
aside
consideration
of
Heaven
.
Therefore
I
beseech
you
let
us
be
willing
to
undergo
any
thing
,
God
shall
call
us
to
,
for
1.
We
shall
find
a
divine
energy
of
Gods
Spirit
which
we
never
perhaps
had
before
,
nor
ever
shall
have
hereafter
;
Therefore
fear
nothing
,
God
shall
call
us
to
,
the
comforts
of
Gods
Spirit
,
The
excellency
of
the
Comforts
of
Gods
Spirit
.
from
the
life
of
Christ
manifested
in
the
hearts
of
his
Children
,
are
above
the
course
of
nature
,
for
it
is
an
high
life
;
the
life
of
Christ
is
above
the
life
of
reason
or
sense
.
Therefore
suppose
troubles
lye
in
sense
,
the
large
peace
,
and
inlargement
of
Spirit
,
is
above
them
all
.
Now
as
the
life
of
reason
is
above
the
life
of
sense
,
so
the
life
of
grace
is
above
all
conditions
whatsoever
.
No
inferiour
subordinate
condition
can
prejudice
the
life
of
grace
and
comfort
;
The
life
of
grace
Therefore
if
all
Tyrants
in
the
world
conspire
to
make
a
man
miserable
,
they
vexe
his
outward
life
,
but
there
is
a
life
of
Jesus
,
and
they
cannot
hinder
the
influence
of
grace
and
comfort
to
the
soul
;
They
cannot
hinder
the
inward
peace
of
inward
joy
,
they
be
comforts
of
an
higher
rank
,
And
therefore
if
ever
God
calleth
us
to
stand
in
a
good
cause
,
for
Justice
,
for
Religion
,
never
go
off
,
we
shall
have
comforts
of
an
higher
rank
.
2.
Consider
,
the
worst
they
can
do
is
,
to
take
this
life
of
ours
,
which
we
cannot
keep
long
.
These
things
be
easiy
to
be
known
,
for
matter
of
understanding
,
but
hard
to
practise
upon
occasion
,
therefore
we
ought
to
think
of
them
before
hand
,
and
to
labour
more
and
more
,
perswaded
of
the
love
of
God
in
Christ
.
And
to
see
the
life
of
Christ
quickning
them
to
all
holy
actions
&
duty
,
this
is
a
spiritull
life
.
As
Christ
whrn
he
rose
,
never
dyeth
more
.
so
he
that
hath
this
spiritual
life
,
hath
an
eternall
life
,
he
never
dyed
more
.
When
Christ
begins
to
quicken
our
soules
,
by
joyning
our
spirits
with
his
Spirit
,
that
conjunction
is
everlasting
:
And
it
is
neerer
after
death
,
than
before
,
when
death
seperates
the
Soul
from
the
Body
,
then
cometh
Spiritual
life
to
be
laboured
●●ter
.
▪
the
conjunction
of
the
Soul
to
Christ
.
Therefore
labour
after
the
spirituall
life
,
that
makes
us
happier
,
and
happier
still
,
The
longer
we
live
,
the
neerer
we
are
to
Christ
,
and
when
we
die
,
neerest
of
all
.
Labour
to
feel
the
power
of
Christs
Spirit
quickning
our
spirit
,
putting
life
into
them
,
vigour
into
them
,
beauty
on
them
,
strength
into
them
by
his
holy
Spirit
.
3.
Again
,
When
the
Body
is
severed
from
the
life
of
the
Soul
,
we
see
how
deformed
it
is
,
how
stiff
and
unactive
it
is
,
we
cannot
indure
the
sight
of
our
dearest
friend
if
life
be
gone
.
If
the
life
of
Christ
be
severed
from
our
Soules
,
what
carrion
Soules
have
we
to
God
,
there
is
no
beauty
on
the
Soul
,
no
strength
to
duty
.
But
now
if
we
enter
upon
the
first
degree
of
life
here
,
and
find
the
beginning
of
it
in
altering
and
changeing
our
natures
,
we
are
sure
to
leave
farther
degrees
of
it
in
our
death
and
the
consummation
of
it
at
our
resurrection
,
then
Body
and
Soul
shall
injoy
the
same
life
,
that
Jesus
doth
now
.
But
the
scope
of
the
Apostle
(
which
I
desire
you
mainly
to
remember
)
is
this
,
that
you
should
fear
nothing
,
nothing
can
befall
us
though
never
so
grievous
to
the
outward
man
.
4.
I
adde
,
because
we
shall
●xperimentally
feel
the
life
of
Christ
manifested
to
us
.
It
is
that
that
makes
a
Christian
expeperience
is
the
life
a
Christian
,
what
is
all
knowledge
of
Christ
without
experience
,
but
a
bare
knowledge
?
If
the
power
that
raised
Christs
Body
,
raise
not
our
Soules
?
This
is
to
know
Christ
to
purpose
,
to
know
the
vertue
of
Christ
.
We
hear
that
Christ
is
powerfully
to
quicken
his
own
Body
.
You
hear
that
Chiist
is
gracious
,
and
good
,
and
full
of
comfort
,
but
what
is
this
unlesse
we
feele
it
in
our selves
?
It
is
the
expeperim●nall
know
ledge
of
Christ
,
and
of
the
life
of
Christ
that
doth
us
good
,
and
makes
us
abound
in
all
things
.
I
suffer
bonds
saith
the
Apostle
for
the
Gospell
,
but
I
am
not
ashamed
,
why
?
I
know
whome
I
have
beleeved
,
He
felt
the
power
of
Christ
in
all
his
tribulations
and
afflictions
.
When
we
find
by
experience
,
Christ
is
a
quickning
Spirit
,
hath
quikened
our
Why
Paul
is
not
oshamed
of
his
bonds
.
Soules
to
Grace
,
Comforts
,
Peace
,
Joy
,
in
our
worst
condition
,
then
we
know
Christ
to
propose
,
and
then
are
fit
to
be
carried
through
all
afflictions
of
the
world
,
and
beyond
all
,
and
above
all
,
to
bear
us
through
all
things
we
meet
with
in
the
world
between
us
and
Heaven
,
the
life
of
Christ
being
a
divine
life
,
without
a
little
experience
of
it
,
all
is
to
no
purpose
:
And
a
little
of
this
,
beareth
down
all
that
stands
between
us
and
glory
.
Vers
.
10.
Alwayes
bareing
about
in
our
bodies
the
dying
of
the
Lord
Jesus
,
that
the
life
also
of
Jesus
might
be
made
manifest
in
our
bodies
.
THe
Apostle
,
as
before
we
have
heard
,
labours
io
vindicate
the
credit
of
the
Gospell
,
and
the
Ministery
of
it
,
prevening
all
objections
that
carnall
men
might
make
from
the
trouble
that
usually
accompanyeth
both
the
preaching
,
and
profession
of
the
blessed
truths
of
God
.
And
he
setteth
it
down
by
way
of
opposition
and
contrariety
,
he
grants
all
that
the
Adversary
can
say
,
and
then
sheweth
on
the
contrary
,
how
God
is
present
graciously
in
the
midest
of
the
troubles
of
his
Children
,
And
this
in
five
particulars
.
-
1.
We
are
troubled
on
every
side
,
yet
not
distressed
.
-
2.
Perplexed
,
yet
not
in
despair
.
-
3.
Persecuted
,
yet
not
forsaken
.
-
4.
We
are
cast
down
,
yet
not
destroyed
altogether
.
Every
of
these
are
worse
then
other
,
lest
waters
of
trouble
do
arise
,
but
as
the
waters
of
trouble
do
arise
,
so
comforts
arise
in
every
one
,
especially
in
the
fifth
,
which
is
the
worst
of
all
.
Alwaies
bareing
about
in
our
bodies
the
dying
of
our
Lord
Jesus
,
.
It
is
true
:
yet
for
all
that
the
life
of
Jesus
is
made
manifest
in
our
bodies
,
beside
these
unspeakable
comforts
that
are
preserved
for
Religion
in
the
world
to
come
,
God
doth
not
desert
his
Children
nor
his
Cause
even
in
this
.
It
is
a
happy
condition
when
they
be
at
the
worst
,
so
that
the
blessed
Apostle
,
though
he
had
something
in
the
flesh
to
discourage
him
that
he
had
no
better
in
him
than
nature
,
yet
notwithstanding
he
had
something
whereby
he
was
incouraged
,
whereby
he
should
be
able
to
retort
all
upon
any
that
should
object
any
thing
in
Religion
to
his
discouragement
;
a
blessed
art
and
skill
which
we
should
all
learn
,
not
to
look
altogether
upon
the
grievances
,
but
consider
likewise
what
is
in
our
condition
wherein
we
may
be
comforted
;
nay
more
comfort
if
we
have
spiritual
eyes
,
then
grounds
of
discouragement
.
God
is
gracious
,
he
never
taketh
any
thing
from
his
Children
but
he
makes
it
up
in
a
better
kind
.
We
came
the
last
day
to
the
beginning
of
the
10.
Verse
.
We
bear
about
in
our
bodies
the
dyings
of
the
Lord
Jesus
;
the
end
of
it
is
,
that
the
life
of
Jesus
may
be
made
nanifest
in
our
bodies
.
God
afflicts
not
any
one
of
his
Children
,
but
he
makes
it
up
God
never
takes
any
thing
from
his
Children
but
he
makes
it
up
in
a
better
kind
.
by
a
gracious
and
blessed
recompence
,
and
what
he
takes
away
he
maketh
up
,
and
in
what
measure
the
outward
man
decayeth
by
mortification
,
in
that
measure
in
a
more
excellent
kind
,
he
makes
it
up
in
the
life
of
Jesus
;
and
what
is
the
decay
of
life
of
nature
,
or
the
life
of
condition
,
that
stands
in
riches
,
and
pleasures
,
and
honours
,
suitable
to
the
growth
in
a
life
of
an
higher
kind
,
the
life
of
Jesus
?
We
alwayes
bear
in
our
bodies
the
dying
of
the
Lord
Jesus
.
The
words
are
a
yeelding
to
that
Objection
that
might
be
made
concerning
the
affliction
of
the
outward
man
;
it
is
true
,
We
bear
in
our
bodies
the
dyings
of
the
Lord
Jesus
,
—
we
spake
of
that
first
part
the
last
day
.
That
is
,
such
afflictions
whereby
we
are
conformed
to
Christ
,
not
only
which
Christ
permits
and
suffers
,
and
which
are
like
to
the
dyings
of
Christ
,
and
conformable
to
him
,
which
is
called
the
mortification
of
Christ
,
and
the
dying
of
the
Lord
Jesus
,
but
also
such
a
dying
wherein
we
have
the
Lord
Jesus
to
be
Parteners
with
us
,
and
which
is
for
his
sake
,
and
whereby
we
are
framed
to
be
like
to
him
,
and
conformed
to
his
Image
.
Obs.
Whatsoever
we
suffer
for
Christs
sake
,
we
have
Christ
a
Partener
with
us
in
it
;
even
as
by
vertue
of
communion
with
him
we
dye
with
him
,
and
rise
with
him
,
so
by
vertue
of
communion
Christ
Partener
in
the
sufferings
of
Saints
.
with
us
,
he
suffers
with
us
and
dyeth
with
us
.
He
was
stoned
in
Stephen
,
he
was
beheaded
in
Paul
,
he
was
reproached
in
Moses
,
Christ
suffers
in
all
those
that
suffer
for
him
,
there
is
that
neer
communion
between
Christ
and
his
Church
;
and
therefore
it
is
the
mortification
of
Christ
,
because
he
bears
part
with
his
Children
in
it
;
and
likewise
because
we
are
●ramed
thereby
to
be
like
unto
him
.
For
beloved
,
not
to
say
any
more
in
this
argument
,
there
must
be
a
great
deal
of
alteration
in
the
outward
man
before
it
will
be
like
Christ
.
Our
flesh
and
outward
man
is
so
tainted
with
original
corruption
,
that
there
must
be
a
great
deal
of
change
to
fashion
it
to
be
like
to
the
pure
nature
of
Christ
;
ye
know
the
nature
that
Christ
took
upon
him
,
it
was
an
afflicted
nature
,
but
a
humane
nature
before
it
was
a
glorious
nature
in
Heaven
.
And
so
likewise
this
nature
of
ours
,
this
outward
man
,
before
it
can
be
a
glorius
nature
,
must
be
a
humane
nature
,
it
must
be
an
afflicted
nature
;
for
sin
hath
eaten
so
deeply
into
our
natures
,
that
there
needs
as
it
were
a
spirit
of
burning
to
consume
and
waste
the
corruption
that
is
in
us
,
and
therefore
it
is
called
the
mortification
of
Jesus
,
because
by
it
we
are
conformable
to
Jesus
in
our
natures
and
dispositions
,
by
little
and
little
,
till
at
length
our
bodies
and
souls
be
for
ever
conformable
to
him
in
the
Heavens
,
death
being
the
accomplishing
of
mortification
.
And
then
again
,
the
mortification
of
Jesus
is
such
a
mortification
,
whereby
we
are
content
our
bodies
should
be
like
the
body
of
Christ
on
earth
,
which
is
in
all
hardship
,
labour
,
affliction
,
weariness
,
and
all
Gods
people
have
such
a
spirit
,
all
that
come
to
Heaven
have
such
a
spirit
,
they
are
not
so
dainty
that
their
bodies
should
be
better
used
than
the
body
of
Christ
.
Christ
took
upon
him
our
flesh
and
our
miserable
condition
,
he
took
a
nature
subject
to
pain
and
labour
;
he
took
not
our
nature
as
in
Adam
impassible
that
could
not
suffer
,
but
he
took
the
weakness
of
our
nature
,
and
in
our
nature
went
about
doing
good
,
hungry
,
and
thirsty
,
and
weary
,
and
taking
a
great
deal
of
pains
,
and
shall
any
man
that
is
a
member
of
Chirst
be
so
dainty
and
delicate
,
as
not
to
be
content
to
have
his
body
like
as
Christs
body
was
?
and
therefore
,
the
more
that
any
man
by
Christs
Spirit
is
content
his
body
should
take
paines
in
any
Calling
to
do
good
,
and
the
more
he
is
content
to
suffer
ill
in
doing
good
,
the
more
he
carrieth
the
mortification
▪
and
dying
of
the
Lord
Jesus
in
him
.
And
Beloved
,
so
soon
as
ever
a
man
is
become
a
Christian
,
his
life
is
no
more
his
own
;
his
health
,
his
liberty
is
Christs
,
not
his
own
,
self-denyall
i●
the
first
lesson
;
there
is
a
hatered
,
a
not
loving
of
any
thing
in
comparison
of
Christ
,
even
of
life
it self
,
and
whatsoever
stands
in
the
way
;
and
therefore
we
must
be
content
to
be
partakers
of
Christs
sufferings
,
that
our
bodies
should
be
so
used
as
Christ
was
,
we
must
give
up
life
and
liberty
and
all
to
Christ
,
and
that
is
the
dying
of
the
Lord
Jesus
.
—
—
This
we
shewed
more
largely
upon
the
last
day
day
,
but
I
will
now
specially
insist
on
the
end
and
use
of
all
this
,
That
the
life
of
Jesus
may
be
made
manifest
in
our
mortal
flesh
.
You
see
there
is
nothing
lost
by
the
dying
of
the
Lord
Jesus
,
it
is
made
up
in
a
better
kind
,
being
for
this
end
,
That
the
life
of
Jesus
may
be
made
manifest
in
our
bodies
,
this
is
Gods
end
,
and
this
is
Christ
end
,
and
this
is
Pauls
end
,
it
is
both
the
effect
and
issue
that
commeth
of
the
dying
of
our
bodies
,
and
it
is
the
end
intended
by
Christ
,
who
will
use
our
bodies
in
his
service
,
so
that
his
life
may
be
made
manifest
in
us
.
Saint
Pauls
end
is
suitable
to
Christs
in
bearing
the
afflictions
of
the
outward
man
,
that
the
life
of
Christ
may
be
made
manifest
in
him
;
for
being
once
in
Christ
,
Christs
aims
and
ends
,
are
our
aims
and
Christs
ends
,
&
the
end
of
those
that
are
in
Christ
are
the
same
.
ends
;
and
therefore
saith
Paul
,
we
are
content
to
bear
in
our
bodies
the
dyings
of
the
Lord
Jesus
,
so
this
be
the
issue
of
it
,
that
the
life
of
Jesus
may
be
made
manifest
.
Christ
will
have
this
end
,
and
it
is
his
end
,
he
taketh
away
nothing
but
he
makes
it
up
in
a
better
kind
to
the
better
man
;
it
shall
be
supplyed
by
a
life
of
the
Spirit
,
which
shall
be
perfected
in
a
life
of
glory
in
Heaven
.
Now
what
is
this
life
of
Jesus
?
There
is
a
life
of
Jesus
whereby
he
liveth
himself
,
as
God
and
What
the
life
of
Jesus
is
.
as
Mediator
God-man
;
there
is
a
life
of
Jesus
whereby
Christ
was
upheld
while
he
lived
upon
the
earth
,
for
that
Spirit
that
q●ickened
the
dead
body
of
Jesus
in
the
grave
,
that
Spirit
carried
Christ
along
in
all
his
life
time
,
freed
him
from
all
dangers
til
he
had
done
his
work
;
there
was
a
Spirit
of
life
in
Jesus
that
upheld
him
,
and
strengthened
him
to
do
the
great
Work
he
took
in
hand
,
til
at
length
he
did
a
greater
Work
than
all
before
,
that
is
,
raised
up
his
dead
body
,
so
that
beside
the
life
of
Jesus
injoyed
in
heaven
,
a
glorious
life
,
there
was
a
life
that
Jesus
lead
on
earth
which
was
carried
by
the
Spirit
and
acted
by
the
Spirit
of
God
in
all
things
he
did
as
Mediator
God-man
.
And
there
is
a
life
that
he
hath
now
in
Heaven
,
which
is
either
the
life
that
he
enjoyeth
himself
and
as
our
head
,
which
we
shall
be
conformed
to
,
when
we
dye
,
for
we
shall
enjoy
the
same
life
in
our
proportion
and
measure
that
he
doth
in
Heaven
,
the
glorious
life
which
is
the
life
of
Christ
,
and
not
of
one
severed
from
us
,
but
the
life
of
Christ
our
Head
;
that
is
,
that
life
of
Christ
which
is
now
hid
,
as
the
Apostle
saith
,
our
life
is
hid
with
Christ
in
God
,
or
else
the
life
of
Jesus
is
that
quickening
power
which
comes
from
Christ
unto
us
.
Not
to
speak
of
higher
matters
,
how
God
is
life
,
which
be
speculations
,
not
to
the
present
purpose
the
life
of
Jesus
here
,
it
is
not
the
life
of
Jesus
as
it
is
and
was
in
himself
,
but
the
life
of
Jesus
as
it
is
conveyed
to
us
;
the
life
of
Jesus
is
derived
to
every
Christian
.
Not
to
speak
of
the
life
of
Justification
,
which
is
a
life
of
sentence
,
and
not
here
principally
intended
,
though
it
be
the
spring
of
all
the
rest
,
for
we
are
dead
in
Law
,
and
we
must
be
quickned
by
Sentence
;
we
are
dead
in
our
sins
,
guilt
is
upon
us
,
and
the
guilt
must
be
removed
in
Justification
,
we
must
live
in
Law
,
and
in
Sentence
,
and
Absolution
;
God
must
forgive
our
sins
for
Christs
sake
,
and
remove
the
guilt
of
all
death
before
we
can
have
inward
grace
,
which
is
the
life
of
Sanctification
,
though
it
be
not
here
meant
,
it
is
supposed
as
that
which
leadeth
to
all
the
rest
;
but
here
is
meant
the
life
of
grace
in
us
which
is
from
the
Work
and
Function
of
the
Spirit
of
Christ
.
The
Spirit
of
Jesus
is
the
Spirit
of
every
Christian
,
as
there
is
one
soul
in
the
head
and
all
the
members
,
so
there
is
one
Spirit
in
Christ
and
all
the
members
,
and
one
spirituall
life
in
Christ
in
all
the
members
.
Now
this
Spirit
of
Christ
conveyeth
to
us
the
Spirit
of
life
,
and
Christ
is
the
life
of
our
life
,
the
soul
of
our
soul
,
the
union
with
our
spirits
;
for
even
as
the
body
liveth
by
fellowship
and
communion
with
the
soul
,
for
what
is
life
but
the
rigor
of
the
soul
in
the
body
by
reason
of
union
;
so
doth
our
souls
and
bodies
live
a
spirituall
life
by
union
and
fellowship
with
Christ
,
is
the
vigor
of
the
Spirit
in
our
souls
by
vertue
of
Christ
;
and
therefore
that
spirituall
life
by
which
we
live
here
,
is
the
life
of
Christ
,
not
only
exemplary
,
because
it
is
like
Christs
life
,
but
by
way
of
efficiency
,
Christ
is
the
head
of
it
,
and
conveyeth
it
to
us
;
there
is
no
better
comparison
than
to
express
it
by
the
life
of
the
body
which
hath
communion
from
the
soul
;
the
soul
hath
a
distinct
life
of
its
own
,
it
hath
a
life
when
it
is
out
of
the
body
,
it
hath
reason
,
it
hath
discourse
,
it
wills
,
it
understandeth
,
it
joyeth
,
it
delighteth
,
yet
notwithstanding
distinctly
from
the
body
,
that
is
not
a
life
that
it
liveth
in
the
body
that
is
severed
,
the
bodies
life
is
that
that
is
communi●ated
by
conjunction
and
communion
;
so
the
life
of
Jesus
,
not
the
life
that
he
liveth
in
himself
,
but
in
this
place
specially
the
life
that
we
have
by
communion
and
friendship
with
him
.
And
this
life
that
we
have
,
the
life
of
Jesus
,
it
admitteth
of
a
Two-fould
cons●deration
of
the
life
of
J●sus
.
double
consideration
.
First
of
all
it
is
that
habitual
life
as
we
may
call
it
,
that
inward
frame
of
divine
nature
which
is
in
us
Christians
,
which
raiseth
us
above
other
men
,
as
other
men
by
a
rationall
life
are
raised
above
other
creatures
;
that
temper
and
composure
of
soul
whereby
they
mind
Heavenly
things
,
and
have
a
supernatural
end
and
aim
in
all
things
,
have
inlargements
of
understanding
,
inlargements
of
will
and
affections
,
larger
souls
than
others
;
narrow
spirited
men
they
are
that
are
carried
only
to
the
things
of
this
life
,
and
this
is
a
constant
life
by
reason
of
the
constant
dwelling
of
the
Spirit
in
us
,
as
there
is
constant
life
in
the
body
by
the
constant
dwelling
of
the
soul
in
it
;
and
it
is
besides
that
a
perpetual
influence
of
life
from
Christ
,
especially
in
dangerous
and
difficult
times
,
as
Saint
Paul
speaks
of
here
.
It
is
a
power
above
nature
conveyed
to
uphold
and
carry
us
along
through
all
dangers
till
we
come
to
Heaven
,
so
that
it
is
a
life
first
in
us
,
and
then
the
life
of
Christ
drawing
out
the
life
in
us
to
all
kind
of
grace
,
and
addeth
a
divine
strength
.
For
Beloved
,
it
is
not
that
life
that
is
in
us
doth
all
the
great
matters
,
but
it
is
the
life
of
Christ
as
it
joyneth
with
the
life
of
grace
supporteth
it
,
strengthens
it
,
draweth
it
forth
,
increaseth
it
,
for
the
life
that
is
in
us
it
is
a
created
thing
,
it
is
a
new
creature
but
a
creature
;
but
the
life
that
maintaineth
a
Christian
,
that
upholds
him
specially
in
the
dangerous
matter
,
I
in
the
dyings
of
the
Lord
Jesus
in
great
difficulty
,
that
is
not
a
thing
created
in
us
,
but
the
life
of
Jesus
as
it
hath
influence
from
him
,
and
is
conveyed
from
him
,
by
a
perpetuall
kind
of
derivation
;
for
if
troubles
grow
,
then
the
quickning
power
must
increase
with
them
,
and
habitual
grace
in
us
must
be
raised
,
and
strengthened
,
and
quickned
,
and
besides
the
graces
formerly
in
us
,
there
must
be
an
addition
of
strength
from
the
spring
,
still
more
and
more
;
in
natural
life
we
do
not
onely
live
in
God
,
but
move
in
God
,
in
him
we
live
,
and
move
,
and
have
our
being
.
So
in
regard
of
Spiritual
life
,
we
not
only
live
by
Christ
,
but
our
motion
and
the
prompting
of
our
power
being
sanctified
to
any
particular
action
,
it
is
from
the
quickning
power
of
Christ
,
which
is
a
quickning
Spirit
quickning
us
.
Sometimes
this
quickning
power
must
be
shewed
in
way
of
strength
,
when
the
trouble
is
great
that
the
strength
may
be
suitable
;
sometimes
by
way
of
comfort
,
when
the
discouragement
is
great
;
sometimes
by
way
of
joy
and
peace
,
when
the
discouragement
is
to
assault
us
with
the
contrary
;
so
that
perpetually
there
must
be
quickning
power
in
our
lives
from
Christ
our
quickning
Head
,
besides
the
habitual
constant
grace
we
carry
about
with
us
alwayes
.
We
know
,
in
the
body
,
if
there
be
obstructions
that
hinder
the
Spirits
from
the
brain
,
whence
motions
come
,
there
is
an
Apoplexy
or
Lethargy
causing
a
cessation
of
motion
;
so
if
there
be
ceasing
of
the
quickning
powers
continually
derived
from
Christ
our
Head
,
there
would
be
an
Apoplexy
or
Lethargy
in
our
Spiritual
life
,
and
a
kind
of
death
;
therefore
when
we
speak
of
the
life
of
Christ
,
we
must
not
understand
the
life
that
he
lived
,
because
I
live
,
therefore
you
shall
live
also
;
but
to
think
of
the
habitual
grace
wrought
in
our selves
,
whereby
we
are
conformed
to
Christ
,
and
to
think
of
a
quickning
power
that
Christ
sheweth
continually
,
he
being
the
Sun
of
this
World
.
Though
the
things
of
this
world
,
as
Plants
and
the
like
,
yet
let
the
Sun
withdraw
his
vigor
and
efficacy
,
and
they
seem
to
dye
presently
;
the
light
of
the
air
ceaseth
when
the
Sun
ceaseth
to
shine
;
so
besides
that
,
in
us
habitually
and
constantly
,
there
must
be
influence
of
Christ
into
us
answerable
to
the
exigencies
and
occasions
a
Christian
hath
,
either
of
peace
,
or
joy
,
or
comfort
of
some
portion
of
Spiritual
life
or
other
.
Now
this
is
called
the
life
of
Jesus
,
because
it
is
radicated
in
him
originally
,
as
the
second
Adam
,
we
all
derive
it
from
him
,
the
grace
and
quickning
power
we
have
continually
,
it
is
from
him
,
the
glory
we
look
for
is
from
him
;
he
is
the
first
born
to
whom
we
are
predestinate
to
be
conformed
every
way
,
in
grace
here
,
and
glory
hereafter
,
and
therefore
it
is
called
the
life
of
Jesus
;
that
is
,
specially
herein
meant
;
both
these
lives
the
inward
fram
of
Spiritual
life
and
grace
in
us
,
and
likewise
a
perpetual
influence
specially
discovered
and
manifested
then
when
there
is
most
need
of
it
in
times
of
trouble
,
with
the
accomplishment
of
it
in
Heaven
.
The
life
of
Christ
is
manifested
in
his
Children
here
when
they
stand
in
most
need
of
grace
and
comfort
,
and
it
is
manifested
continually
to
the
day
of
Judgement
,
when
the
life
of
Jesus
shall
indeed
be
manifested
to
the
full
,
as
it
is
manifested
in
him
in
Heaven
;
for
as
Christ
is
glorious
himself
in
Heaven
,
so
his
mystical
body
shall
be
like
himself
too
.
I
need
speak
no
more
for
the
unfolding
of
the
meaning
of
the
words
.
The
points
considerable
are
these
,
That
Christ
is
the
Fountain
Observ
.
Christ
the
Fountain
of
all
spititual
life
.
of
all
Spirituall
life
that
is
in
us
,
he
is
the
second
Adam
that
conveyeth
at
that
is
spiritually
good
,
as
the
first
Adam
conveyeth
all
that
is
spiritually
ill
,
it
was
his
office
so
to
do
,
to
convey
life
,
Because
I
live
,
you
shall
live
also
;
and
he
saith
,
Joh
.
10.
I
am
come
that
they
might
have
life
,
and
that
they
might
have
life
abundant
.
Christ
came
that
we
might
have
life
,
&
that
we
might
have
abundance
of
life
at
the
length
;
we
have
it
by
degrees
here
,
but
there
is
abundance
of
life
preserved
for
us
,
such
abundance
as
he
injoyeth
himself
in
the
Heavens
.
So
that
Christ
as
the
second
Adam
conveyeth
Spirituall
life
to
us
,
as
the
common
root
of
all
Beleevers
,
as
the
first
Adam
was
the
common
root
of
all
Mankind
,
but
more
peculiarly
by
vertue
of
office
as
an
Head
,
as
the
Head
conveyeth
spirit
and
life
to
all
parts
of
the
body
,
so
doth
Christ
convey
spiritual
life
to
all
his
.
It
is
the
end
of
his
comming
and
incarnation
,
to
procure
life
of
sentence
and
reconciliation
,
which
is
the
life
of
Justification
and
freedom
from
condemnation
,
and
the
life
of
acceptation
to
life
everlasting
;
he
dyed
that
he
might
expiate
God
,
and
get
the
lives
of
men
by
getting
them
to
be
acquitted
from
sin
,
and
intituled
to
Heaven
,
and
thereupon
he
came
to
convey
(
as
Head
into
all
his
members
)
life
like
his
own
,
that
the
Spirit
that
is
in
him
may
quicken
all
his
members
,
therefore
he
hath
taken
upon
him
the
sweet
relation
of
an
Head
,
of
a
Root
,
the
Son
of
Righteousness
,
to
shew
that
he
is
a
powerfull
Head
,
a
powerful
Root
,
a
powerful
Husband
that
can
alter
and
change
by
vertue
of
the
Spirit
of
God
,
(
that
he
hath
in
abundance
)
all
that
belong
to
him
,
and
be
knit
to
him
,
and
therefore
our
spiritual
life
is
in
Christ
.
He
first
exercised
this
life
on
his
own
body
by
quickning
that
,
As
he
was
mightily
declared
to
be
the
Son
of
God
,
by
raising
his
own
body
;
so
he
will
be
mightily
declared
to
be
the
Head
of
all
his
,
by
raising
the
bodies
of
his
Children
out
of
the
grave
,
and
by
raising
them
out
of
troubles
which
are
partiall
deaths
,
little
deaths
;
so
that
all
spiritual
life
comes
from
Christ
,
from
union
and
communion
with
Christ
.
Use
.
Therefore
we
must
labour
to
have
union
and
communion
with
Christ
strengthened
by
all
means
,
by
hearing
,
by
the
Sacraments
,
and
by
all
means
,
for
all
our
life
is
derived
and
fetched
from
Christ
,
as
a
second
Adam
,
who
by
vertue
of
his
Office
deriveth
life
to
all
that
be
his
;
the
more
we
know
Christ
,
the
more
experimentally
we
feel
the
power
of
Christ
,
the
more
we
live
.
For
the
second
point
;
As
all
life
is
from
Christ
,
so
(
which
Observ
.
2.
Life
of
Christ
most
discovered
in
afflictions
.
is
the
main
point
of
the
Text
)
this
life
is
most
discovered
in
afflictions
and
evill
times
,
in
the
dying
of
the
outward
man
.
Beloved
,
both
the
Spiritual
lives
I
speak
of
,
both
the
inward
fram
of
grace
is
made
more
manifest
,
and
likewise
the
power
of
Christ
in
upholding
a
weak
creature
in
such
a
condition
;
for
all
grace
shineth
most
,
and
appears
most
in
trouble
;
as
obedience
,
courage
,
faith
,
love
to
God
,
love
to
others
,
love
of
the
truth
,
I
need
not
stand
to
particularize
;
and
therefore
the
life
of
Christ
is
manifested
in
the
decayes
of
the
outward
man
,
whether
by
outward
persecutions
,
or
by
sicknesses
,
and
the
like
,
that
is
,
the
time
of
the
discovery
of
grace
,
and
likewise
it
is
the
time
of
the
discovery
of
the
power
that
Christ
exercised
and
shewed
the
divine
power
that
God
declared
in
raising
his
body
,
that
is
,
the
time
wherein
he
shewed
that
power
in
all
his
.
Reason
1.
The
reason
is
,
things
are
best
known
by
opposition
,
the
decay
of
the
outward
man
is
a
foil
as
it
were
to
grace
,
to
make
it
appear
more
clear
and
glorious
,
and
the
weaknesse
of
the
outward
man
is
a
means
to
discover
more
the
power
of
Gods
Spirit
,
and
the
power
of
the
life
of
Christ
in
such
a
weak
body
;
for
a
weak
man
,
or
a
weak
woman
,
or
a
weak
child
to
be
able
to
stand
up
for
the
truth
,
here
is
divine
power
shewed
,
as
the
Martyrs
did
not
all
shew
,
but
declare
it
gloriously
;
and
for
a
sick
body
to
beleeve
,
makes
the
soul
glorious
and
comfortable
,
here
is
divine
power
shewed
more
gloriously
by
reason
of
the
opposition
of
the
outward
man
.
Reason
2.
And
then
again
,
in
this
time
the
soul
it self
uniteth
it self
more
unto
God
,
and
to
divine
things
;
and
therefore
the
life
of
Christ
is
more
manifested
,
because
there
is
a
neer
union
between
Christ
and
the
Soul
,
for
the
soul
gathers
it self
from
its
sphear
,
down
to
worldly
things
,
as
in
times
of
prosperity
,
●ase
,
and
plenty
,
when
the
Soul
scatters
and
looseth
it self
in
the
Creature
.
Now
there
is
a
sweetning
power
in
that
which
is
inflictive
,
to
make
the
soul
gather
it self
to
God
,
to
the
Fountain
of
Life
,
and
so
it
is
a
means
sanctified
by
the
Spirit
of
God
to
procure
union
with
the
Spirit
of
Christ
,
and
therefore
the
life
of
Christ
is
then
more
manifested
in
the
flesh
.
Reason
3.
And
then
these
things
that
befal
the
outward
man
,
they
are
as
it
were
removentia
prohibentia
,
they
remove
the
hindrances
of
the
life
of
Christians
,
for
what
hinders
the
life
of
Christ
from
appearing
in
us
?
but
that
our
affections
are
eaten
up
with
the
world
,
and
vanity
,
one
way
or
other
;
for
naturally
we
are
not
so
rigorous
in
spirit
when
we
have
vigor
in
the
outward
man
,
and
that
which
farthers
the
life
,
and
strength
,
and
comfort
of
the
outward
man
,
will
diminish
the
strength
of
the
inward
;
it
should
not
be
so
,
it
should
be
that
the
more
vigorous
in
the
outward
man
,
the
more
vigorous
we
should
be
in
the
inward
,
but
it
is
not
so
;
now
suffering
takes
away
that
when
these
be
imbittered
by
the
crosse
,
by
some
suffering
that
is
against
the
feeling
and
sence
of
the
outward
man
;
hereupon
cometh
a
better
relish
of
divine
things
,
other
things
being
imbittered
to
the
soul
;
and
hereupon
the
soul
in
times
of
any
great
pressure
,
doth
hear
with
other
ears
,
and
doth
see
with
other
eyes
Heavenly
things
,
and
doth
feel
and
judge
after
another
manner
than
it
did
before
.
Take
a
man
when
he
is
under
any
thing
that
afflicts
the
outward
man
,
for
his
body
or
condition
which
are
both
called
life
,
the
life
of
body
,
and
the
life
of
condition
,
we
shall
fasten
a
few
good
things
sooner
on
him
than
at
another
time
;
speak
ten
times
as
much
at
another
time
,
it
shall
have
no
passage
,
no
enterance
,
but
the
state
of
all
things
without
being
made
lesse
delightful
,
his
soul
recovereth
a
spiritual
taste
,
and
relisheth
heavenly
company
,
and
heavenly
truths
,
as
they
be
suggested
by
others
or
us
;
experience
sheweth
this
in
David
and
other
Saints
,
and
in
every
Christian
,
and
therefore
the
bl●ssed
life
of
Christ
,
such
a
spiritual
life
as
is
in
Christ
,
it
is
his
most
of
all
glorious
and
conspicuous
,
specially
in
times
of
afflictions
and
crosses
.
Reason
4.
And
then
another
reason
may
be
,
that
the
point
may
be
clear
;
God
doth
delight
,
and
Christ
delighteth
to
shew
himself
most
glorious
at
such
times
,
not
onely
because
his
vertue
,
and
strength
,
and
power
is
most
manifest
then
,
but
likewise
out
of
tenderness
to
the
condition
of
his
Children
,
for
he
sees
they
more
need
his
presence
,
and
they
more
need
his
immediate
comforts
,
then
immediate
comforts
are
specially
desired
of
the
soule
.
When
outward
comforts
are
taken
away
there
is
a
sweeter
communion
with
Christ
in
any
trouble
then
at
other
times
,
no
communion
in
prosperity
for
the
most
part
that
is
so
sweet
to
a
Christian
as
at
that
time
for
the
soul
knoweth
then
it
is
most
acceptable
to
the
soul
,
the
soul
stands
in
need
of
it
,
therefore
comforts
are
immediate
to
the
soul
,
at
this
time
.
And
immediate
comforts
that
come
from
the
fountain
are
pure
.
When
the
comforts
derived
from
friends
and
outward
helps
be
all
taken
away
,
there
must
be
immediate
comforts
,
or
else
the
soul
will
sink
.
And
now
Christ
out
of
love
to
his
Children
,
comes
forth
to
them
and
joyneth
with
their
spirits
more
then
at
other
times
;
so
that
the
sweetest
communion
any
man
hath
with
Christ
is
at
the
worst
times
.
The
Martyrs
verified
it
abundantly
,
for
they
never
had
the
comforts
before
that
then
they
had
;
for
Christ
came
into
the
dungeon
and
supported
them
with
strength
above
nature
;
and
all
this
is
from
the
sweet
love
and
mercy
of
Christ
,
that
applyed
himself
to
the
necessity
of
his
Children
;
these
and
the
like
reasons
,
that
the
life
of
grace
,
the
life
of
comfort
,
and
the
life
derived
immediately
from
Christ
,
is
most
appearent
in
afflictions
.
I
will
not
presse
the
point
any
further
.
To
make
use
of
what
is
spoken
;
If
it
be
true
,
that
there
is
a
Use
of
Tryal
.
How
to
know
whether
we
have
the
life
of
Christ
or
no
.
spiritual
life
,
another
life
,
and
this
is
most
manifested
in
affliction
,
how
then
shall
we
know
whether
we
have
this
life
of
Christ
or
no
?
for
Christ
conveyeth
a
spiritual
life
to
all
his
.
We
will
speak
of
the
evidences
of
them
both
,
whether
is
there
a
gracious
frame
of
life
in
us
from
Christ
or
no
?
If
the
life
of
Christ
be
not
in
us
,
Beloved
,
we
are
stark
dead
,
in
regard
of
a
better
life
,
and
it
is
woful
to
be
in
a
dead
condition
,
and
therefore
it
behoveth
us
a
little
to
take
heed
that
we
have
the
life
of
Christ
,
and
if
we
have
it
,
we
may
know
it
familiarly
;
I
do
but
name
the
heads
,
because
it
is
a
word
borrowed
from
the
life
of
nature
,
you
may
know
it
from
proportion
to
the
life
of
nature
;
where
spiritual
life
is
,
there
it
is
,
as
in
the
outward
life
you
know
there
is
sense
,
and
motion
,
appetite
,
and
such
like
:
so
where
the
life
of
Jesus
is
,
there
be
spiritual
senses
,
eyes
that
see
spiritual
things
,
a
taste
that
relisheth
spiritual
things
,
a
taste
that
can
relish
them
above
all
other
things
,
that
can
set
the
highest
price
up
on
the
best
things
,
that
judgeth
of
things
as
they
be
,
there
is
a
spiritual
taste
and
judgment
suitable
to
the
judgement
of
Christ
;
and
so
I
might
run
through
all
the
senses
,
if
I
would
affect
correspondency
in
this
kind
.
And
as
there
is
spiritual
sense
,
so
there
is
sensibleness
,
an
natural
life
makes
us
sensible
of
any
injury
,
of
any
comfort
;
so
where
there
is
the
life
of
Jesus
,
it
maketh
us
sensible
of
any
thing
that
is
suitable
to
nature
,
or
contrary
to
it
;
where
there
is
life
there
is
Simpathy
and
Antipathy
,
Simpathy
agreement
with
what
is
suitable
to
nature
,
and
Antipathy
to
what
is
contrary
;
so
where
there
is
the
life
of
Jesus
,
there
is
a
Simpathy
with
all
things
that
are
Jesus
his
stamped
upon
them
to
spiritual
things
,
and
spiritual
persons
,
and
an
Antipathy
to
the
contrary
.
And
here
is
the
ground
,
why
a
godly
man
may
be
known
by
his
hatred
of
sin
,
because
it
sheweth
an
Antipathy
,
&
Antipathy
sheweth
the
kinds
of
life
,
sin
is
contraty
to
union
and
communion
with
Christ
,
for
it
is
a
disolving
and
devorcing
▪
nature
.
Now
the
soul
that
liveth
by
Christ
,
and
knoweth
sin
to
be
Sin
divorceth
from
Christ
.
of
a
divorcing
and
separating
nature
,
to
severe
his
soul
from
his
head
and
life
,
and
so
to
cause
Apoplexies
and
death
it self
,
if
it
be
not
looked
to
in
time
;
hereupon
comes
the
soul
to
hate
sin
to
the
death
,
and
to
seek
the
death
of
sin
by
all
means
,
because
sin
seeketh
the
death
of
the
soul
,
for
what
is
sin
,
but
a
separation
of
the
soul
from
Christ
,
and
a
joyning
to
the
creature
?
there
is
no
sin
but
by
an
adultery
and
adulterous
conjunction
to
the
creature
,
therefore
wheresoever
there
is
grace
,
there
is
antipathy
to
sin
,
not
only
as
bringing
damnation
with
Where
grace
is
,
there
is
antipathy
to
sin
.
it
,
but
as
contrary
to
the
life
of
Christ
;
as
every
creature
hath
an
antipathy
to
its
enemy
,
as
we
see
in
Doves
and
Eagles
,
the
Dove
is
the
prey
;
the
tamer
and
wild
creatures
have
an
antipathy
in
them
by
nature
.
So
the
Soul
that
hath
the
life
of
Christ
,
hath
an
antipathy
to
sin
,
so
farre
as
the
life
of
Christ
prevaileth
in
him
,
it
must
be
so
,
for
every
life
labours
to
preserve
its
being
.
We
are
bid
to
be
wise
as
Serpents
,
that
winde
and
turn
themselves
about
,
that
cover
their
heads
and
will
suffer
all
manglings
so
the
head
be
safe
,
because
the
life
is
in
the
head
;
so
the
Christian
that
hath
the
life
of
grace
,
will
endure
any
thing
so
the
life
of
grace
be
not
hurt
;
there
be
sympathies
and
antipathies
,
an
inward
joyning
to
that
that
preserveth
,
and
an
inward
hatred
to
that
that
is
destructive
,
and
therefore
they
that
live
in
sin
against
Conscience
,
that
divideth
between
God
and
them
,
I
cannot
see
how
they
can
think
of
spiritual
life
,
for
the
soul
liveth
,
and
is
swallowed
up
in
base
pleasures
,
and
in
the
creature
,
now
if
they
had
spiritual
life
,
it
would
preserve
it self
from
breaches
and
all
dangers
.
Let
us
not
deceive
our selves
,
Christ
came
not
to
free
us
from
damnation
only
,
but
as
an
Head
,
to
infuse
spiritual
life
into
us
,
and
to
live
in
us
by
his
Spirit
;
he
came
not
only
to
purchase
Christ
gives
not
only
the
life
of
glory
,
but
the
life
of
grace
also
.
a
life
of
glory
for
us
,
but
likewise
to
live
in
us
by
his
Spirit
,
and
if
he
overcome
for
us
,
he
will
overcome
in
us
,
if
he
hath
a
life
for
us
,
he
will
have
a
life
in
us
;
the
life
of
Jesus
must
be
manifested
in
us
;
and
therefore
take
heed
of
joyning
in
affliction
to
any
sin
,
for
it
doth
divorce
the
soul
from
God
,
and
joynes
it
to
the
creature
,
and
so
the
soul
becomes
fading
like
the
creature
,
and
commeth
to
nothing
,
and
indeed
it
is
worse
than
nothing
,
to
be
for
ever
in
hell
,
it
comes
to
that
degree
in
misery
,
that
it
would
otherwise
have
had
in
happiness
.
Creatures
have
their
instincts
,
there
is
a
natural
instinct
in
every
creature
to
run
to
that
that
feeds
it
,
as
Lambs
and
other
creatures
,
as
soon
as
ever
they
are
born
,
run
,
they
know
whether
to
go
to
suck
,
because
that
is
ordained
by
nature
for
its
The
power
of
natural
instinct
.
preservation
;
so
there
is
an
instinct
in
the
soul
to
carry
it
to
that
that
feedeth
and
maintains
it
.
Bees
go
naturally
to
the
flowers
by
an
instinct
,
so
the
spiritual
soul
that
hath
the
life
of
Christ
,
runs
to
whatsoever
may
feed
and
maintain
that
life
.
I
beseech
you
therefore
not
to
speak
of
the
outward
actions
that
are
objected
to
Hypocrites
,
look
therefore
to
the
sumpathy
and
antipathy
of
your
souls
,
and
your
instincts
;
whether
doth
the
bent
of
the
soul
lead
you
?
wherewith
do
you
preserve
the
inward
man
?
how
is
the
soul
taken
up
?
and
this
will
discover
the
frame
of
the
soul
more
than
any
thing
else
;
every
creature
that
hath
life
,
hath
an
element
wherein
it
is
preserved
Every
thing
preserved
in
its
own
element
.
above
another
place
,
as
the
Fish
in
the
Sea
,
the
Birds
in
the
air
;
so
the
element
of
a
Christian
is
holy
,
he
is
Piscis
in
avido
,
when
he
is
in
other
courses
and
company
;
he
walketh
by
the
Spirit
,
he
liveth
by
the
Spirit
,
&
he
walks
in
the
Spirit
;
he
liveth
in
the
Spirit
as
in
his
element
,
so
that
spiritual
things
and
good
company
is
his
element
,
till
in
Heaven
indeed
he
is
never
in
his
center
,
Spiritual
things
and
good
company
,
a
Christians
element
.
in
his
proper
place
till
he
is
in
Heaven
;
but
in
the
mean
time
his
element
here
is
heaven
on
earth
,
that
is
,
spirituall
actions
wherein
he
walks
and
solaceth
himself
,
as
Fish
in
the
Sea
,
wherein
he
draweth
in
the
breath
that
is
suitable
to
his
disposition
.
Ill
company
or
evil
hearts
will
not
suit
with
that
spiritual
life
,
and
by
these
ordinary
resemblances
we
may
judge
a
little
of
the
frame
of
our
spirits
,
whether
they
be
living
souls
or
no
.
But
to
go
a
little
higher
.
The
life
of
Jesus
,
as
it
riseth
from
Jesus
,
from
as
high
as
heaven
,
so
it
leadeth
to
Jesus
,
it
makes
the
soul
to
look
to
Jesus
,
to
look
to
Christ
,
it
subordinateth
all
things
unto
Christ
,
it
takes
Spirituall
life
subordinates
all
things
to
Christ
,
and
to
the
main
end
.
all
things
in
the
way
as
furtherances
for
Christ
,
and
consider●
of
his
hindrances
as
they
hinder
the
main
,
and
of
furtherances
as
they
further
the
main
,
it
looks
on
all
things
below
,
as
they
further
and
do
hinder
the
main
;
it
is
a
life
bred
from
heaven
,
and
aims
a●
heaven
,
and
cares
for
no
more
of
these
things
than
can
stand
with
a
spiritual
and
eternal
state
;
it
considers
of
things
and
reasoneth
of
things
,
how
doth
this
help
or
hinder
the
main
?
and
when
it
doth
any
thing
it
fetcheth
reasons
for
it
from
Christ
,
and
from
Heaven
,
and
from
the
main
end
;
as
a
man
that
hath
life
of
reason
,
that
is
adorned
with
policy
and
wisdom
;
it
considers
of
things
as
they
help
his
state
,
or
if
he
be
a
man
of
narrow
apprehension
,
as
the
sot
with
his
particular
good
,
and
goeth
no
higher
;
so
a
man
that
hath
the
life
of
Christ
,
hath
a
larger
soul
than
any
of
these
,
for
he
hath
a
larger
end
,
and
an
higher
end
,
because
he
hath
a
higher
light
to
discover
that
end
;
light
is
the
first
thing
in
life
,
and
that
discovers
greater
things
than
any
other
man
can
apprehend
,
his
spirit
is
too
narrow
for
them
;
and
when
by
a
supernatural
light
he
apprehends
a
glorious
condition
in
heaven
,
he
makes
that
his
aim
;
and
as
he
hath
large
aims
,
so
he
hath
large
affections
,
As
our
aims
are
inlarged
,
so
are
our
affections
.
and
nothing
below
can
satisfie
him
,
because
his
soul
is
enlarged
by
the
life
of
grace
,
and
by
the
life
of
the
Spirit
to
see
better
into
things
,
&
to
have
better
aims
;
therefore
let
every
man
look
what
his
ordinary
aims
are
,
whether
he
rest
in
any
thing
below
,
whether
he
maketh
things
below
serviceable
to
greater
things
,
if
he
delight
in
inferiour
things
,
he
hath
but
a
common
life
;
many
think
their
conditions
good
,
because
they
attend
Religion
,
Religious
attendances
do
not
always
argue
a
good
condition
.
but
their
is
falshood
in
that
,
for
a
man
that
hath
not
the
life
of
grace
,
that
makes
the
practise
of
Religion
serviceable
to
his
base
ends
;
he
makes
heavenly
things
serviceable
to
his
ends
,
that
is
,
out
of
self-love
,
because
he
would
not
be
damned
,
or
he
would
be
so
reputed
,
but
he
hath
not
the
aim
in
spiritual
actions
,
he
doth
not
spiritual
things
from
a
spiritual
life
,
but
from
self-love
,
from
a
false
principle
within
.
Now
where
the
the
life
of
Jesus
is
,
it
resteth
not
in
any
thing
but
in
Jesus
,
and
makes
all
things
serviceable
to
that
;
the
skill
of
referring
things
to
the
main
end
,
is
one
main
property
of
spirituall
life
;
for
a
man
may
do
the
same
thing
,
iand
yet
from
divers
principles
,
or
from
flesh
and
blood
,
and
van-glory
,
and
base
ends
,
and
the
other
from
higher
considerations
.
As
men
and
beasts
,
a
man
hath
an
higher
life
,
than
the
other
creature
hath
,
both
may
refresh
themselves
,
but
a
man
doth
it
as
a
man
,
and
directs
that
strength
of
his
to
humane
actions
;
if
he
be
a
Christian
,
he
directs
not
only
humane
actions
,
but
referrs
humane
actions
,
and
all
to
serve
God
in
his
place
,
so
that
he
works
like
a
man
,
though
for
the
actions
they
be
the
same
;
so
the
shallow
creatures
that
be
determined
to
one
,
and
have
not
latitude
of
reason
to
look
to
many
things
;
thus
you
see
there
is
great
difference
between
men
and
men
.
Secondly
,
men
may
do
the
same
things
,
come
to
Church
,
receive
the
Sacrament
;
the
one
may
have
base
low
ends
,
the
other
higher
ends
,
nay
higher
ends
in
civil
actions
than
another
in
spiritual
actions
;
for
he
doth
holy
action
with
a
carnal
end
,
and
the
other
having
spiritual
life
,
by
vertue
of
that
life
carrieth
his
calling
in
the
duties
of
it
in
a
spiritual
manner
.
I
beseech
you
therefore
let
us
examine
our
life
of
Jesus
,
by
the
carriage
of
of
our
souls
towards
Jesus
,
he
never
suffers
us
to
rest
in
subordinate
things
.
I
might
be
very
large
in
this
point
,
but
I
will
name
no
more
.
Consider
what
setteth
you
on
work
,
in
all
things
you
do
there
be
things
we
call
{αβγδ}
,
things
that
be
moved
by
art
,
one
{αβγδ}
The
vast
difference
between
the
good
and
the
wicked
in
one
and
the
same
action
.
would
think
they
moved
themselves
,
but
they
be
moved
by
a
weight
,
that
is
not
seen
presently
,
as
in
Clocks
and
such
like
;
in
all
frames
of
art
that
move
,
one
would
think
it
is
from
themselves
,
but
there
is
no
principle
of
life
in
them
,
an
externall
thing
,
a
weight
without
sets
all
the
wheeles
a
going
,
but
in
living
Creatures
that
have
principles
of
life
within
them
,
something
within
them
guideth
their
life
,
and
sets
them
a
going
.
So
a
Christian
,
and
another
man
,
he
that
hath
the
life
of
Christ
,
from
the
life
within
him
,
he
is
set
on
work
with
his
actions
▪
The
other
man
moveth
to
the
same
thing
,
but
he
moveth
from
an
extrane
principle
,
there
is
something
or
other
,
that
swayeth
his
course
,
and
byasseth
his
actions
,
which
is
outward
,
and
not
spirituall
,
either
freedome
from
outward
troubles
,
or
to
hold
correspondency
with
others
.
I
beseech
you
look
to
our
motives
,
and
to
our
aymes
in
all
our
actions
,
for
these
will
best
distinguish
.
But
that
is
not
the
life
mainly
intended
by
the
Apostle
,
but
the
life
that
is
with
him
,
flowing
and
having
influence
from
Jesus
,
specially
in
hard
conditions
;
The
life
of
Jesus
is
manifested
then
.
That
is
both
the
inward
frame
it
sheweth
it self
then
,
and
likewise
the
power
that
comes
from
Christ
.
Signes
of
actuall
influence
from
the
life
of
Christ
.
Now
how
doth
it
appear
that
a
man
is
upheld
in
every
condition
by
a
divine
vertue
,
besides
his
inward
frame
of
soul
?
Beloved
,
when
the
state
of
spirit
he
is
in
,
is
contrary
to
the
outward
condition
,
and
above
it
.
When
if
a
man
looks
to
ordinary
courses
such
a
man
should
sink
.
And
when
he
doth
not
,
and
that
from
supernaturall
principles
and
strength
,
that
argueth
there
is
a
power
in
him
above
nature
,
and
above
his
own
.
As
for
a
man
in
restraint
,
to
have
his
soul
at
liberty
,
for
a
man
disgraced
in
the
world
,
to
have
a
bold
spirit
to
God-ward
,
for
a
man
weak
in
outward
shew
,
to
have
strong
courage
,
forcible
courage
,
that
all
the
enemies
of
truth
cannot
dant
;
When
a
man
is
pining
away
,
and
is
nothing
but
skin
and
bones
,
yet
to
have
an
heavenly
soul
that
is
in
heaven
before
its
time
,
and
altogether
in
heavenly
conversation
;
When
the
outward
man
is
in
great
paine
,
and
all
confidence
is
to
be
cast
away
in
regard
of
outward
hopes
,
yet
he
is
strong
,
and
assures
his
self
of
a
better
better
condition
afterward
,
and
the
very
faith
and
hope
,
casting
Anchor
in
Heaven
,
though
they
be
not
seen
or
felt
,
yet
there
is
that
power
in
spirituall
things
,
laid
hold
on
by
faith
,
waited
on
by
hope
,
that
it
supports
a
soul
in
such
a
condition
.
So
that
if
it
were
not
for
these
heavenly
supports
,
by
the
Spirit
of
God
,
it
would
sink
.
If
thou
wouldst
have
the
life
of
Jesus
manifested
,
How
to
know
whether
a
man
hath
a
frame
of
Spirit
above
his
own
compare
thy
condition
,
and
thy
strength
;
when
a
man
can
master
all
conditions
,
when
a
man
can
master
Imprisonment
,
Disgrace
,
Restraint
,
Weaknesse
,
any
thing
from
considerations
above
nature
,
and
strength
together
with
consideration
,
for
the
Spirit
worketh
not
only
by
reason
,
but
by
an
inward
strength
,
it
sheweth
there
is
something
in
a
man
above
nature
,
that
there
is
in
him
a
life
of
Jesus
,
when
nothing
shall
stand
between
a
man
and
Heaven
,
neither
feares
of
great
ones
,
nor
frownes
,
nor
hopes
of
preferment
,
when
nothing
below
can
stand
in
a
mans
way
to
Heaven
,
but
he
will
break
through
all
by
invincible
courage
,
it
argueth
he
hath
a
frame
of
Spirit
above
his
own
,
there
is
not
only
a
frame
of
grace
,
but
a
spirit
of
strength
to
carry
him
through
all
conditions
whatsoever
.
As
Saint
Paul
,
I
am
able
to
do
all
things
through
Christ
that
strengthens
me
,
I
have
learned
to
want
,
and
to
abound
,
to
do
all
things
through
Christ
that
strengthens
me
,
that
supplieth
me
with
perpetual
strength
from
above
.
Beloved
,
in
a
Christian
,
especially
in
evill
times
,
there
is
more
than
a
man
,
there
is
more
than
an
holy
man
,
there
is
something
that
floweth
from
this
head
,
Christ
that
doth
administer
supplies
of
Comfort
,
and
of
Peace
,
and
of
Joy
,
and
of
Friends
,
whereby
he
is
carried
through
all
.
By
these
and
such
like
perticularities
,
we
may
discern
whether
there
be
the
life
of
Jesus
manifested
in
us
,
or
no
?
Use
2.
Of
Exhortation
,
Beloved
,
Let
us
labour
by
all
To
labour
for
the
life
of
Christ
meanes
therefore
to
have
this
spiritual
life
,
to
have
a
frame
to
have
the
divine
nature
stamped
upon
our
nature
,
the
frame
of
grace
,
&
let
us
not
rest
on
that
,
but
labour
for
a
perpetual
and
continual
stream
of
life
from
Christ
,
the
fountain
and
the
spring
.
I
speak
of
this
the
rather
,
because
there
is
a
main
defect
in
this
,
and
the
cause
of
many
foils
.
But
our
hearts
be
good
,
and
we
trust
to
the
frame
of
life
and
grace
that
is
in
us
,
without
looking
to
the
supernaturall
spring
,
and
fountain
of
all
grace
out
of
our selves
.
And
we
think
tomorrow
shall
be
as
to
day
.
And
by
the
same
strength
we
do
to
day
,
we
shall
stand
against
temptations
to
morrow
.
Beloved
it
will
not
be
,
there
must
be
supplies
not
only
of
new
strength
,
but
also
of
greater
strength
,
to
new
conflicts
,
to
new
oppositions
,
&
new
temptations
.
For
as
In
greater
conflicts
,
we
must
have
new
supplies
of
strength
.
that
strength
will
not
carry
a
great
burden
,
that
carrieth
a
little
.
They
that
carry
burthens
put
forth
greater
strength
,
to
carry
more
than
others
.
So
in
Christianity
,
when
we
meet
with
a
strong
temptation
,
we
must
not
think
to
overcome
it
without
setting
upon
it
with
spirituall
strength
.
Lord
,
I
need
divine
strength
,
else
I
shall
sink
under
this
temptation
,
this
Cross
is
too
heavy
for
me
,
and
so
not
going
about
to
oppose
any
extraordinary
thing
with
strength
of
nature
,
for
nature
will
do
nothing
in
great
matters
.
It
will
make
us
do
things
comly
to
the
outward
eye
,
nor
common
grace
will
not
make
us
able
to
set
upon
great
matters
,
but
we
must
have
a
supply
from
grace
,
from
Heaven
;
and
therefore
a
Christian
is
a
depending
Creature
,
none
is
so
dependant
,
nor
independant
,
certainly
none
so
independant
None
so
dependant
or
independent
as
a
Christian
.
on
the
Creature
as
a
Christian
,
especially
when
he
carrieth
Christ
in
his
heart
by
faith
,
but
then
he
is
continually
depending
upon
Christ
the
head
,
who
is
the
treasure
and
spring
of
all
spirituall
life
to
convey
to
us
on
all
occasions
.
Without
me
you
can
do
nothing
,
much
lesse
suffer
without
me
.
And
therefore
I
beseech
you
let
it
be
a
rule
for
us
in
our
ordinary
course
,
when
we
set
upon
any
duty
,
with
stand
any
temptation
,
conflict
with
any
corruption
,
when
we
are
to
enjoy
any
prosperity
,
above
the
common
modell
of
grace
,
to
enjoy
it
without
surfetting
of
Pride
,
security
,
or
the
sins
that
accompany
prosperity
.
Consider
with
our selves
,
have
I
a
frame
of
grace
,
enough
to
set
upon
this
?
No
,
I
have
not
,
surely
,
that
must
be
,
there
must
be
a
power
from
Christ
,
a
perpe●uall
drawing
of
strength
from
Christ
to
master
this
,
to
meet
with
this
,
to
bring
it
under
.
As
a
Christian
is
Lord
of
all
conditions
of
prosperity
and
adversity
,
but
not
by
an
ordinary
frame
of
grace
,
but
that
together
with
a
divine
strength
and
power
,
which
is
here
called
the
life
of
Jesus
,
specially
manifested
by
dependency
.
So
let
the
life
of
a
Christian
be
continually
dependant
.
Peter
Mark
14.
31.
by
his
ordinary
graces
could
●ay
,
Though
all
forsake
thee
,
yet
will
not
I.
But
that
he
may
see
,
he
stands
not
by
his
own
strength
,
he
falls
fouly
.
And
why
do
many
fall
fouly
,
but
because
they
The
Saints
fallings
are
for
their
better
standing
afterwards
.
undertake
things
with
their
own
strength
,
with
former
strength
and
not
with
dependency
or
a
supply
suitable
to
present
necessity
,
and
thereby
they
learn
to
stand
by
falling
.
God
sanctifieth
thei●
slips
and
falls
,
to
teach
them
better
dependency
for
time
to
come
.
I
beseech
you
therefore
let
this
be
a
direction
how
to
guide
our
lives
,
and
that
we
may
depend
on
Christ
for
strength
in
all
courses
,
take
heed
of
offending
him
,
and
grieving
his
Spirit
,
that
he
suspendeth
not
his
divine
power
,
that
strength
obstructs
this
life
,
to
call
it
home
to
himself
,
and
then
to
leave
us
to
our
own
principles
,
and
then
we
fall
presently
.
The
life
of
a
Christian
is
perpetually
watchfull
,
to
work
out
faith
with
fear
and
trembling
,
how
?
not
doubting
of
your
salvation
,
but
fear
for
offending
Christ
,
for
he
giveth
the
will
and
the
deed
,
he
giveth
will
to
supply
,
and
the
deed
to
perform
.
And
it
is
according
2
Phil
.
12.
to
his
good
pleasure
,
you
stand
upon
your
good
behaviour
,
if
you
work
not
your
salvation
with
a
holy
jealousie
over
your
corruptions
,
and
with
an
holy
trembling
,
he
may
suffer
you
to
fall
.
Therefore
consider
our
dependancy
is
out
of
our selves
,
now
since
the
fall
,
God
will
not
trust
us
with
our
own
strength
,
but
will
lay
up
all
in
Christ
.
Therefore
take
occasion
to
go
to
Christ
,
and
that
he
may
be
our
friend
,
and
have
his
Spirit
,
as
he
doth
all
by
his
Spirit
,
as
the
Sun
doth
all
by
his
beames
;
take
heed
of
grieving
the
Spirit
,
and
giving
it
occasion
to
suspend
its
influency
,
of
grace
and
influence
of
Comfort
.
For
it
is
●nother
thing
than
it
is
taken
,
to
be
lively
Christians
.
We
should
not
only
labour
,
to
have
lives
,
but
to
be
lively
,
to
have
the
life
of
Christ
manifested
in
us
,
and
not
only
for
crosses
,
in
that
time
God
preserveth
great
Comforts
,
but
labour
in
time
of
prosperity
for
the
life
of
Jesus
.
There
is
little
life
of
Jesus
.
in
times
of
Peace
,
Security
deadeth
the
life
of
Jesus
,
sinnes
of
plenty
,
and
sinnes
of
long
peace
,
stick
upon
us
,
that
there
is
not
that
vigour
,
that
liveliness
of
Jesus
in
us
,
that
ought
to
be
.
Now
our
indeavour
should
be
to
labour
after
an
increase
of
this
inward
frame
,
and
together
with
increase
of
grace
in
us
,
increase
of
continuall
dependency
by
faith
,
which
fetcheth
all
from
Christ
.
And
why
should
we
labour
for
it
?
for
the
credit
Motives
to
labour
for
the
life
of
Jesus
.
of
Christian
profession
;
what
a
glory
is
it
to
have
a
company
of
lively
Professors
,
in
whom
the
life
of
Jesus
is
manifested
,
that
are
above
all
conditions
,
that
are
thralled
with
no
condition
,
that
can
bring
under
all
things
,
master
their
desires
?
The
spirituall
man
judgeth
all
things
,
subdueth
all
things
,
he
orders
them
so
,
that
he
maketh
them
serviceable
to
his
own
ends
.
And
what
a
glorious
thing
is
it
to
be
like
a
Lyon
,
bold
in
all
conditions
,
to
be
affraid
of
nothing
but
of
offending
God
?
And
then
fear
,
and
tremble
because
God
may
suspend
his
Spirit
.
A
wicked
man
may
fear
every
thing
,
but
he
feareth
not
God
,
which
is
to
be
feared
above
all
.
But
a
true
Christian
is
a
Lord
,
a
Master
above
all
other
things
,
only
he
feareth
to
offend
God
,
whereby
this
spirituall
life
may
be
obstructed
;
Now
in
regard
it
is
such
an
excellent
thing
,
to
be
not
only
a
living
Christian
,
but
a
lively
Christian
;
And
that
it
is
for
the
honour
of
Religion
to
be
so
,
let
us
labour
more
and
more
for
it
,
specially
considering
we
know
not
with
what
dangers
we
may
encounter
,
The
life
of
Jesus
is
manifested
more
&
more
till
it
come
to
glory
.
with
what
temptations
,
and
corruptions
,
having
now
the
life
of
Jesus
it
will
be
manifested
more
and
more
till
it
end
in
glory
.
Is
it
not
an
excellent
thing
to
have
that
in
us
,
to
have
such
a
Conquering
principle
in
us
,
to
have
the
Spirit
of
Christ
in
us
,
not
only
a
frame
of
grace
,
but
a
Spirit
inabling
us
,
and
acting
us
,
and
carrying
us
through
all
conditions
?
Then
this
life
of
Jesus
,
is
a
life
that
sets
us
in
an
order
above
all
other
lives
;
there
is
a
great
latitude
of
life
from
that
plant
,
the
powerfull
life
to
God
;
Which
is
life
it self
;
What
a
gradadation
is
there
of
life
?
There
is
life
of
sense
,
and
life
of
reason
,
and
the
Spirit
,
now
a
Christian
that
hath
the
life
of
Jesus
,
which
is
a
spirituall
life
here
,
and
will
end
in
a
glorious
life
in
Heaven
,
sets
him
in
a
glorious
rank
above
all
lives
under
him
:
for
it
makes
him
one
with
Jesus
.
The
Spirit
of
Christ
acteth
in
him
,
loveth
him
,
joyes
in
him
,
delights
in
him
,
carryeth
him
through
actions
,
bears
him
through
crosses
.
Even
as
the
soul
acts
his
body
:
So
the
life
of
Jesus
acts
him
,
and
sets
him
in
an
higher
ranke
.
Indeed
a
spirituall
man
is
as
much
above
another
man
,
as
another
man
above
another
Creature
.
What
excellency
is
there
,
you
will
say
,
of
a
man
that
hath
the
life
of
Jesus
in
him
?
what
excellency
?
Beloved
,
this
life
Eternall
excellency
of
the
life
of
Christ
.
makes
him
eternall
,
all
other
excellencies
are
but
grasse
,
and
the
flower
of
grasse
,
as
the
Apostle
speakes
,
but
the
word
of
life
begotten
by
the
word
indures
for
ever
,
spirituall
life
indures
for
ever
,
he
that
beleeveth
in
Chtist
indures
for
ever
;
For
it
is
an
everlasting
life
,
all
other
things
perish
,
and
fall
;
put
case
they
be
the
flower
of
grasse
,
the
flower
perisheth
before
the
grasse
,
they
be
of
shorter
continuance
;
Wit
,
and
greatnesse
,
and
Honour
,
and
the
like
,
they
are
of
shorter
continuance
than
life
,
life
is
but
grasse
,
and
all
the
ornaments
of
life
are
but
flowers
of
the
grasse
,
these
be
fading
things
,
and
they
must
all
end
in
death
,
all
honours
are
determined
in
death
,
all
excellencies
lie
in
the
dust
,
and
we
must
rise
up
equally
,
all
Kings
,
and
Subjects
,
great
,
and
small
;
but
this
life
,
is
a
life
that
indures
for
ever
,
and
therefore
called
an
everlasting
life
.
Then
we
live
to
purpose
,
and
never
●ll
then
,
when
we
live
the
life
of
Jesus
,
when
that
is
manifested
in
our
Soules
,
that
is
,
Vita
vitalis
,
the
other
is
,
{αβγδ}
,
a
life
not
worthy
the
name
of
life
;
the
conditions
of
life
,
Riches
,
and
nobility
,
which
is
a
condition
of
life
,
all
have
their
end
,
but
this
life
of
Jesus
is
begun
in
Christ
,
and
ends
in
glory
.
And
therefore
it
is
worth
labour
,
to
grow
in
it
more
and
more
,
to
have
it
more
and
more
manifested
in
us
above
all
conditions
,
and
life
whatsoever
.
I
beseech
you
let
us
not
passe
the
time
as
carelesse
,
but
labour
The
life
of
Jesus
hinders
not
,
but
innobles
all
other
excellency
.
to
have
some
thing
in
us
above
nature
,
to
have
the
life
of
Jesus
to
quicken
our
rationall
life
,
to
sanctifie
all
,
the
life
of
Jesus
hinders
us
not
of
any
thing
,
but
in
nobles
all
other
excellencies
;
A
man
that
hath
the
life
of
Jesus
may
be
as
wise
as
he
will
,
as
learned
as
he
will
,
he
may
be
noble
,
this
doth
make
him
more
noble
,
it
doth
dignifie
all
.
It
is
a
Diamond
set
in
Gold
,
it
addeth
excellency
to
all
other
excellencyes
.
A
Christian
is
truly
noble
,
a
man
that
hath
the
life
of
Jesus
,
is
truly
rich
,
truly
great
,
truly
beautifull
,
he
hath
the
Image
of
Christ
stamped
upon
the
Soul
,
and
hath
excellencyes
added
to
all
other
excellencyes
.
It
is
an
unworthy
thing
,
that
we
should
p●sse
over
this
life
which
is
altogether
to
get
into
Christ
,
and
to
dye
,
before
we
The
greatness
&
honours
of
the
world
end
in
death
.
begin
to
live
.
How
many
live
a
naturall
rationall
life
,
and
live
in
an
outward
condition
perhaps
great
in
the
world
,
and
then
all
endeth
in
death
;
and
they
be
out
of
the
world
before
they
come
in
?
here
they
come
,
here
they
live
,
and
hence
they
go
,
and
never
do
the
work
for
which
they
came
;
which
is
to
get
out
of
nature
,
and
to
grow
in
grace
,
to
get
up
into
the
Spirit
of
the
life
of
Christ
,
who
is
the
life
of
a
Christian
,
the
sun
that
quickens
all
.
Instead
of
this
,
they
go
on
from
day
to
day
,
from
year
to
year
,
and
so
dye
before
they
begin
to
live
.
And
thousands
do
this
in
the
bosome
of
the
Church
.
This
is
a
fearfull
condition
.
Therefore
●et
this
be
the
conclusion
of
this
poynt
.
Never
rest
till
we
find
our selves
in
a
condition
above
nature
,
till
we
find
our selves
in
such
a
state
that
none
can
come
to
,
but
a
Child
of
God
.
Let
us
enter
into
eternal
life
while
we
live
;
For
none
shall
ever
be
transported
into
Heaven
,
that
is
not
ingrafted
No
enterance
into
heaven
hereafter
except
we
be
ingrafted
into
Christ
.
into
Christ
here
,
this
is
the
enterance
of
Heaven
,
therefore
begin
the
life
here
,
get
into
the
Church
here
,
else
it
shall
never
be
obtained
hereafter
.
Labour
for
more
and
more
experiment
,
that
Christ
is
in
us
,
that
at
the
day
of
judgement
Christ
may
know
us
,
by
his
own
stamp
,
and
by
his
own
life
,
that
the
life
that
raised
him
up
out
of
the
grave
,
may
raise
our
bodies
out
of
the
dust
.
For
this
is
our
comfort
we
may
have
from
the
life
of
Jesus
,
efficacy
to
quicken
us
to
duty
,
we
shall
find
the
life
of
Jesus
to
quicken
us
from
troubles
,
and
at
the
consummation
of
all
,
we
shall
find
the
Spirit
that
cometh
from
him
powerfully
able
to
raise
our
dead
bodies
.
If
the
Spirit
that
raised
up
Christ
from
the
dead
,
be
in
us
,
it
will
raise
up
our
bodies
likewise
.
Indeed
I
should
never
satisfie
my self
almost
in
this
subject
,
but
that
the
time
is
past
,
and
you
may
in
your
own
Meditations
work
better
upon
that
I
have
said
,
than
I
can
by
any
strength
of
mine
presse
at
this
present
.
Verse
11.
For
we
which
live
are
alwaies
delivered
to
death
for
Jesus
sake
,
that
the
life
also
of
Jesus
might
be
made
manifest
in
our
mortall
flesh
.
THe
holy
Apostle
by
a
more
than
ordinary
wisedome
,
by
a
Spirit
inlightened
from
Heaven
,
doth
not
only
take
benefit
from
that
weak
estate
he
was
in
with
his
fellowes
;
but
makes
use
likewise
of
such
objections
,
as
were
made
against
the
profession
of
Religion
,
by
such
as
looked
on
the
out-side
.
He
grants
to
all
that
might
be
objected
,
tending
to
the
outward
disparagement
of
Religion
,
but
then
he
retorteth
all
upon
them
,
and
makes
a
gracious
and
comfortable
use
of
it
.
As
you
may
see
in
these
two
Verses
.
We
bear
in
our
body
the
dying
of
the
Lord
Jesus
,
but
the
life
of
Jesus
is
made
manifest
in
our
mortall
bodies
;
of
the
tenth
verse
,
we
spake
something
largely
the
last
day
,
Alwaies
bearing
about
the
dying
of
the
Lord
Jesus
,
that
&c.
We
will
now
proceed
to
the
next
verse
,
which
is
but
an
illustration
and
exposition
of
the
former
.
For
what
he
said
before
,
We
bear
in
our
bodies
the
dying
of
Christ
,
here
he
saith
,
we
are
alwaies
delivered
to
death
for
Jesus
sake
.
And
where
he
saith
there
,
that
the
life
of
Jesus
might
be
made
manifest
in
our
bodies
,
here
by
way
of
exposition
and
illustration
,
That
the
life
of
Jesus
might
be
made
manifest
in
our
mortall
flesh
.
So
that
it
is
but
an
illustration
and
exposition
of
the
former
Verse
.
For
we
which
live
,
saith
he
,
we
Apostles
and
Ministers
,
and
it
is
true
of
all
Christians
,
we
which
live
,
while
we
live
,
are
in
some
sense
alwaies
delivered
to
death
for
Jesus
sake
.
Here
is
the
circumstance
of
time
added
to
the
condition
they
were
in
,
and
the
aggravation
of
what
they
were
delivered
to
,
We
are
alwaies
delivered
to
death
,
we
are
delivered
to
death
,
and
alwaies
,
and
for
Jesus
sake
.
These
three
things
are
a
little
considerable
,
before
we
go
further
.
The
condition
is
deliverance
to
death
,
the
circumstance
alwaies
,
And
for
Jesus
sake
.
Obj.
But
how
could
they
die
,
being
alive
?
Answ
.
I
answer
,
we
are
delivered
to
death
,
because
God
by
his
permission
gave
them
over
to
Satan
,
ruling
in
the
Children
of
disobedience
,
to
molest
,
and
threaten
,
and
deliver
them
to
death
,
in
regard
of
the
designing
of
cruell
men
of
them
to
death
,
on
all
advantages
they
could
take
against
them
.
And
likewise
delivered
to
death
in
their
preparation
for
death
continually
,
for
they
could
make
no
other
account
every
day
they
rose
,
but
that
they
might
dye
before
they
slept
again
.
And
in
this
respect
,
they
and
every
Christian
ought
to
be
a
dying
man
,
to
be
delivered
to
death
.
God
is
ready
to
permit
them
to
dye
,
when
they
may
honour
God
permits
his
to
dye
.
when
they
may
honour
him
him
;
God
is
not
prodigall
of
our
lives
.
When
our
lives
may
save
his
truth
,
he
will
permit
our
lives
into
the
mercy
of
mercilesse
men
,
&
they
have
bloody
minds
,
their
malice
is
more
than
their
power
,
their
cruelty
is
more
than
their
ability
oftentimes
,
but
their
hearts
are
altogether
bloody
.
And
so
a
Christian
is
alwayes
prepared
for
the
worst
,
as
the
Apostle
saith
.
For
beloved
,
as
soon
as
ever
a
Christian
becomes
a
Christian
,
The
first
lesson
in
Religion
is
,
self-denyall
.
And
in
what
respect
must
he
deny
himself
?
in
regard
of
goods
,
or
honour
?
not
We
should
be
ready
to
give
up
our
lives
for
Christ
and
his
Church
.
only
so
,
but
in
the
grand
matter
of
life
it self
.
He
must
hate
,
that
is
,
not
love
Father
,
Mother
,
not
life
it self
,
if
the
question
be
for
Gods
glory
and
the
good
of
the
Church
,
if
they
come
in
competition
with
divine
truths
of
the
Gospell
;
we
must
give
up
our
lives
for
Christ
,
and
his
Church
,
we
must
have
resigned
minds
.
This
we
must
do
in
preparation
of
spirit
.
God
indeed
calleth
not
alwaies
for
it
.
There
be
more
difficult
times
sometimes
than
other
,
and
the
times
of
the
Gospell
be
sweet
times
of
rest
,
for
in
the
Acts
it
is
said
the
Churches
had
rest
,
but
we
must
be
prepared
for
it
.
Saint
Paul
saith
to
the
Corinthians
,
that
when
they
gave
themselves
to
Christ
,
they
gave
their
goods
to
Christ
.
And
when
a
Christian
giveth
himself
to
Christ
,
he
giveth
his
goods
and
himself
to
Christ
.
It
is
no
hard
matter
when
a
man
hath
given
himself
to
Christ
,
to
part
with
any
things
else
that
serve
only
for
necessary
comforts
&
provision
.
And
then
he
takes
all
back
again
when
he
hath
his
life
.
Lord
it
is
thy
life
,
thou
hast
bought
me
,
and
my
life
,
I
am
thine
,
thou
hast
paid
a
dear
price
for
me
,
and
thine
it
shall
be
when
thou
callest
for
it
.
If
thou
wilt
have
my
credit
,
my
state
,
my
liberty
,
thou
shalt
have
it
,
if
my
life
it self
,
thou
shall
have
it
,
of
thee
I
have
it
,
to
thee
I
return
it
again
,
if
it
may
be
for
thy
glory
,
and
thy
Churches
good
.
And
this
should
be
the
disposition
of
every
Ch●istian
,
to
count
nothing
his
own
so
much
,
as
not
to
be
ready
to
part
with
it
,
when
Christ
calleth
for
it
.
Beloved
,
a
Christian
is
a
sacrifice
,
and
the
end
of
all
the
favours
of
Christ
is
,
that
from
a
free
willing
spirit
,
he
should
offer
himself
a
free
willing
sacrifice
to
God
,
as
the
Apostle
speakes
excellently
,
Rom.
12.
When
he
had
spoken
of
all
the
favours
of
God
in
Christ
,
Election
,
Justification
,
Sanctification
,
the
Comforts
of
his
Children
in
trouble
,
the
end
of
all
is
,
that
we
should
offer
our selves
as
a
willing
reasonable
sacifice
to
God
,
as
the
end
of
all
.
And
therefore
reservation
in
our
spirits
of
any
thing
that
we
will
have
limitations
in
;
We
professe
Religion
but
with
reservation
of
liberty
,
and
not
offend
so
and
so
,
and
not
indanger
their
skin
in
hazard
,
or
reputation
,
and
life
,
it
cannot
stand
with
the
truth
of
Christianity
.
No
man
is
a
true
Christian
that
hath
such
reservation
,
he
never
knew
what
faith
and
implantation
into
Christ
meant
,
he
hath
not
entered
into
the
first
form
of
Religion
,
he
hath
not
learned
to
deny
himself
.
Whosoever
will
be
a
Disciple
of
me
,
let
him
take
up
his
Crosse
.
There
be
two
hinderances
of
Religion
,
one
within
,
another
without
,
within
us
our selves
,
that
we
must
deny
,
Two
hinderances
of
Religion
.
without
us
is
the
Crosse
,
and
that
we
must
take
up
;
and
he
that
doth
both
these
,
is
fit
to
follow
Christ
.
And
none
but
those
.
And
therefore
thou
must
be
content
as
the
Apostle
saith
,
to
be
alwaies
delivered
to
death
for
Jesus
sake
.
So
is
Christ
himself
our
head
,
he
was
delivered
to
death
,
as
I
named
before
.
God
permitted
them
by
little
deathes
to
afflict
him
,
and
misuse
him
,
at
length
God
gave
him
up
to
death
it self
,
they
thought
to
have
swallowed
him
up
continually
,
and
to
have
made
an
end
of
him
,
at
length
God
gave
him
indeed
.
And
he
was
himself
a
willing
sacrifice
,
ready
to
die
.
So
we
must
be
as
Christ
was
,
ready
to
part
with
this
life
,
as
Christ
did
part
with
all
for
us
,
else
we
are
not
suitable
members
of
so
glorious
and
gratious
a
head
.
He
gave
him●elf
for
us
,
and
shall
not
we
give
up
our selves
back
again
to
him
,
specially
when
it
is
the
only
way
to
save
our selves
?
He
that
loseth
life
,
shall
get
his
life
,
and
he
that
will
spare
his
life
,
shall
lose
his
life
.
It
will
prove
so
in
the
end
.
You
will
say
these
be
good
things
,
and
true
matters
,
but
they
be
not
for
us
in
these
times
;
the
more
we
are
to
blesse
God
,
Beloved
.
We
should
sympathize
with
the
afflictions
of
Gods
Church
And
yet
we
are
delivered
to
death
if
we
regard
that
sympathy
that
shold
be
betwen
us
,
&
the
mistical
body
of
Christ
.
In
France
now
and
in
Spain
,
and
in
many
places
of
Germany
,
and
Italy
,
Christ
hath
a
Church
;
And
are
not
the
poor
soules
there
continually
,
as
it
were
delivered
to
death
,
are
they
not
alwaies
between
the
block
and
the
Hatchet
,
either
kild
,
or
ready
for
death
,
continually
as
sheep
to
the
slaughter
?
The
persecutor
makes
no
more
bones
of
kiling
them
,
than
a
Butcher
makes
conscience
of
killing
a
sheep
,
or
of
a
man
to
eat
bread
when
he
is
hungry
.
They
eat
up
my
people
,
as
they
eat
bread
,
and
they
think
they
do
God
good
service
,
this
is
the
state
of
all
Countries
beyond
the
seas
,
except
ours
:
&
shall
not
we
have
actions
of
sympathy
?
that
member
that
sympathizeth
not
with
the
body
,
is
a
dead
member
And
therefore
we
cannot
make
it
good
to
our selves
,
that
we
are
living
members
of
a
living
and
glorious
head
,
except
we
sympathize
with
them
;
so
that
in
regard
of
the
body
of
Christ
now
in
Europe
,
under
the
crosse
along
time
,
and
under
tyranny
of
crosses
,
we
may
say
we
are
delivered
to
death
continually
;
And
it
may
be
our
portion
,
and
lot
,
before
we
go
out
of
the
world
,
for
any
thing
we
know
,
and
for
any
thing
we
discern
,
that
is
the
truth
of
it
.
But
what
speak
I
of
delivering
to
death
?
when
some
nice
Christians
will
not
indure
a
scorn
,
a
frown
,
a
reproach
for
Christ
,
they
will
not
part
with
any
thing
for
Christ
,
how
then
will
they
part
with
their
blood
?
Are
these
likely
men
to
be
delivered
to
death
for
Christs
sake
,
if
times
should
be
,
that
will
not
yeeld
up
any
thing
they
have
?
Now
that
we
may
be
inabled
to
do
it
,
I
will
not
trouble
you
with
many
directions
,
I
will
give
but
one
.
When
a
Christian
cometh
How
we
may
give
up
our selves
to
death
for
Christ
.
to
be
a
Christian
,
let
him
think
he
is
not
a
man
for
this
life
,
farther
than
God
will
suffer
him
to
live
for
the
good
of
others
,
and
to
get
assurance
of
interest
in
another
world
;
he
is
estated
in
Heaven
,
therefore
let
him
be
at
a
poynt
for
this
present
life
.
And
now
he
hath
given
himself
to
Christ
,
his
life
is
Christs
,
and
let
him
think
his
life
is
not
his
own
.
If
I
live
,
I
live
to
Christ
;
if
I
die
,
I
die
to
Christ
;
and
be
content
that
Christ
should
have
what
he
hath
bought
so
dearly
,
when
soever
he
will
call
for
it
.
Be
content
with
partiall
little
deaths
under
them
,
for
many
of
us
die
in
timet
of
peace
,
such
partiall
deaths
,
as
sicknesse
,
and
infirmities
this
life
goes
out
many
waies
,
sometimes
by
infirmities
of
body
,
sometimes
by
violence
,
at
length
by
age
.
All
partiall
deaths
we
must
learn
to
make
use
of
them
every
day
,
as
we
should
,
and
in
every
of
them
some
little
part
,
and
glimps
of
the
light
of
Christ
is
manifested
.
And
therefore
labour
every
day
,
to
bear
every
dayes
crosse
,
comely
,
and
as
Christians
should
do
,
and
the
bearing
of
partiall
crosses
will
inable
us
to
bear
the
grand
crosses
:
The
undergoing
of
little
deaths
will
make
us
able
to
undergo
the
grand
death
,
when
the
time
cometh
.
To
go
on
,
For
we
which
live
,
are
alwaies
delivered
to
death
for
Christs
sake
,
alwaies
,
for
any
thing
we
know
,
we
dye
dayly
,
Christians
alwaies
delivered
to
death
.
saith
the
Apostle
,
in
our
expectation
,
and
in
our
resignation
of
spirit
,
we
dye
dayly
in
the
designs
of
malicious
spirits
.
God
&
Christ
may
challenge
our
right
in
our
life
,
when
he
will
,
in
regard
of
that
disposition
of
soul
answerable
to
Christs
dispensation
which
we
are
ignorant
of
,
and
answerable
to
the
malice
of
wicked
men
which
we
know
not
.
When
our
humanity
will
vent
it self
,
we
are
alwaies
delivered
to
death
for
Christs
sake
.
It
is
not
the
life
we
are
to
make
account
of
,
not
to
reckon
of
.
We
are
dead
men
,
as
the
Apostle
saith
,
Rom.
8
11.
We
are
dead
in
sin
,
not
only
dead
to
sin
,
but
in
regard
of
the
sentence
of
mortality
pronounced
on
us
,
which
I
shall
have
occasion
to
touch
,
when
I
come
to
mortall
bodies
.
Delivered
to
death
for
Jesus
sake
.
Jesus
sake
.
What
will
the
Wicked
men
first
take
away
the
good
names
of
Gods
people
,
then
their
lives
.
enemies
say
so
?
No
,
It
is
for
your
Heresie
,
Schism
,
Faction
,
unquiet
spirit
,
it
is
that
you
be
troublers
of
state
,
but
by
no
means
for
Jesus
sake
.
But
the
course
of
the
enemy
is
first
of
all
to
be
Lyars
,
and
then
to
be
Slanderers
,
to
take
away
the
good
name
of
Gods
people
,
and
then
to
take
away
their
lives
.
They
be
Serpents
and
Dragons
for
cunning
,
and
then
to
be
Lyons
to
devour
,
that
is
their
method
,
and
the
Devils
method
,
when
they
cannot
with
colour
execute
their
cruelty
,
but
under
Lies
,
and
Slanders
.
Therefore
the
course
of
wicked
is
to
devour
them
in
their
names
,
civilly
to
devour
them
first
,
and
then
they
have
afterwards
better
colour
to
shew
all
the
malice
they
c●n
,
and
all
that
be
led
with
cursed
spirits
at
all
times
,
their
fashion
is
to
disgrace
them
,
that
by
it
they
may
blemish
them
all
they
can
,
and
then
they
shall
be
counted
excellent
men
,
for
persuing
such
men
for
such
sins
;
they
blast
them
,
but
in
their
reputation
specially
.
Such
as
will
take
any
leasure
to
examine
things
,
may
plainly
see
their
malice
against
the
life
of
Christ
And
then
they
have
glorious
pretences
to
carry
their
malice
,
and
cruelty
,
which
way
they
list
;
but
doth
God
interpret
it
so
?
no
,
he
interprets
it
for
Christ
interprets
all
your
sufferings
to
be
for
his
sake
▪
Christ
sake
,
Christ
interprets
it
for
his
own
sake
.
They
do
for
such
and
such
ends
,
but
Christ
takes
it
as
done
for
himself
,
his
Religion
,
his
profession
,
for
the
cause
of
Religion
,
&
a
good
conscience
.
Whoever
therefore
do
suffer
for
the
discovery
of
a
good
conscience
,
if
but
in
a
civill
matter
,
as
John
Baptist
.
It
was
not
for
a
matter
of
Religion
,
it
is
for
Gods
sake
,
the
truth
of
God
,
and
justice
of
God
,
and
we
may
suffer
in
way
of
Justice
,
and
rather
than
not
stand
out
in
a
civill
matter
for
Christs
sake
,
therfore
we
count
Iohn
among
the
Martyrs
.
For
Religion
in
the
profession
of
it
in
word
,
or
the
profession
of
it
in
life
,
or
in
discharge
of
a
good
conscience
,
any
way
,
that
is
for
Christs
sake
,
Christ
will
take
it
so
,
and
that
is
our
comfort
;
and
if
he
take
it
so
,
surely
he
will
be
partner
with
us
,
he
will
suffer
with
us
,
and
if
he
suffers
with
us
,
surely
we
shall
be
well
borne
out
,
and
he
will
glorifie
us
hereafter
.
Blessed
are
ye
,
when
men
persecute
,
and
revile
you
for
my
name
sake
.
So
did
their
Fathers
the
Prophets
before
you
.
Whatsoever
the
world
makes
pretence
to
their
wisedome
,
folly
,
thinking
to
daub
things
as
they
may
well
enough
with
the
world
,
yet
God
will
take
it
out
otherwise
,
it
is
for
his
sake
,
he
will
revenge
it
,
as
done
against
his
Children
,
and
afterward
crown
them
.
They
that
be
enemies
to
Gods
people
,
for
Religion
,
either
in
the
profession
,
or
practice
of
it
,
as
upbraiding
them
with
their
Persecution
of
wicked
men
.
loose
practice
,
and
their
false
opinion
,
they
are
not
so
much
enemies
of
men
,
as
of
Christ
;
And
if
Christ
were
on
the
earth
,
they
that
persecute
any
thing
for
Christs
sake
,
will
persecute
him
more
.
If
Christ
were
on
the
earth
he
should
find
like
entertainment
,
as
amongst
the
Jewes
:
for
the
wicked
would
devise
this
and
that
pretence
to
put
him
to
death
.
This
is
a
terrible
consideration
to
wicked
men
,
he
that
hateth
Terror
to
wi●ked
men
good
in
any
degree
,
because
it
is
good
,
hateth
the
best
good
most
of
all
.
And
he
that
hateth
good
men
as
good
men
,
will
hate
him
that
is
the
head
of
all
good
men
,
Christ
himself
.
And
they
that
be
malicious
against
good
men
,
as
good
men
,
and
carry
matters
cunningly
,
they
would
doe
the
same
to
Christ
,
and
much
more
.
He
that
hateth
any
thing
as
it
is
such
a
thing
,
he
hates
it
most
where
it
is
most
of
all
,
and
he
that
hateth
goodness
,
as
goodness
,
hateth
it
most
of
all
where
it
is
to
be
had
in
the
fountain
.
What
can
such
people
therefore
look
for
,
that
be
enemies
to
Gods
people
,
and
cause
,
and
Religion
,
as
far
as
they
dare
,
when
they
would
use
him
as
ill
,
if
he
were
upon
the
face
of
the
earth
?
For
if
they
malign
and
hate
them
for
Christs
sake
,
surely
they
would
more
malign
and
hate
Christ
if
he
were
here
.
But
I
have
not
much
occasion
to
press
this
point
;
I
onely
open
it
,
hoping
there
will
not
be
much
need
of
pressing
it
in
this
place
,
but
you
may
use
it
to
help
your
judgements
,
how
Malice
is
dangerous
,
How
dangerous
malice
is
.
and
how
it
is
interpreted
by
Christ
himself
,
what
colour
soever
the
world
sets
upon
it
.
Now
what
is
the
event
of
this
delivery
to
death
?
what
is
the
issue
and
fruit
of
it
in
Gods
intendment
?
What
is
the
event
?
Now
Gods
intendment
is
,
that
the
life
of
Jesus
might
be
made
manifest
in
our
mortal
flesh
.
The
life
of
Jesus
I
spake
of
in
the
former
verse
,
and
some
things
lately
▪
I
will
adde
some
things
,
and
so
go
on
.
The
life
of
Jesus
is
manifested
to
our
mortal
flesh
.
The
life
of
Jesus
is
not
onely
his
glorious
life
,
that
he
liveth
in
heaven
himself
,
and
that
he
liveth
here
on
earth
with
a
gracious
person
:
But
the
life
of
Jesus
is
that
quickning
power
that
cometh
from
Christ
our
head
,
whereby
he
doth
enliven
and
quicken
all
his
members
,
and
that
with
a
double
life
.
First
,
an
habitual
and
constant
life
,
by
reason
of
the
constant
dwelling
of
the
Spirit
in
us
.
And
besides
this
,
there
is
a
quickning
power
,
continually
to
act
and
draw
forth
this
life
of
Grace
upon
all
occasions
:
but
of
this
I
have
spoken
largely
heretofore
.
I
am
willing
to
adde
something
for
the
farther
clearing
of
this
point
,
that
you
may
better
understand
what
the
life
of
Jesus
is
.
Now
beloved
,
if
we
would
know
whether
the
life
of
Jesus
Evidence
of
the
life
of
Jesus
in
us
.
be
in
us
,
or
no
,
I
gave
you
some
evidences
.
And
that
I
desire
you
specially
at
this
time
to
take
notice
of
,
is
this
;
Observe
the
beating
of
the
pulse
,
that
is
,
holy
desires
to
heavenly
things
;
where
this
life
is
,
that
is
the
lowest
thing
in
this
life
of
Jesus
,
that
there
be
holy
desires
,
which
are
the
pulse
:
As
beating
of
The
first
sign
of
the
life
of
Christ
is
holy
desires
.
the
pulse
is
the
liveliest
life
,
where
they
beat
there
is
hope
of
life
,
and
then
there
is
breath
to
take
in
fresh
air
,
and
to
send
out
that
that
is
taken
in
.
So
where
there
is
Grace
there
is
breathing
,
receiving
of
new
air
,
new
strength
from
Christ
,
and
sending
out
by
contempt
all
that
is
naught
;
there
is
some
little
suitableness
between
the
life
of
Nature
,
and
the
life
of
Jesus
.
And
then
there
is
spiritual
sense
,
whereby
we
are
able
to
feel
,
and
tast
,
and
see
,
and
discern
spiritual
things
in
another
manner
than
before
;
and
answerable
to
sp●ritual
sense
,
there
is
spiritual
motions
to
the
things
we
are
sensible
of
;
and
motion
is
alwaies
where
senses
are
:
For
we
have
sense
but
to
discover
what
is
good
or
evill
,
and
upon
discovery
of
good
or
evil
,
power
to
move
from
what
is
evill
to
good
;
else
senses
were
rather
fit
to
torment
us
than
any
thing
.
Therefore
there
is
likewise
a
power
to
move
in
natural
life
:
So
in
spiritual
life
,
whereby
we
are
enabled
to
taste
and
relish
heavenly
things
,
there
is
a
power
to
move
to
them
,
and
carry
the
soul
to
them
,
and
to
remove
from
what
is
spiritually
evil
.
And
therefore
together
with
pulse
,
and
breathing
,
and
sense
,
and
motion
,
usually
there
be
sympathies
and
antipathies
,
to
what
is
suitable
,
or
contrary
to
their
being
.
As
spiritual
life
hath
antipathy
to
sin
,
as
the
bane
and
poison
of
it
;
and
works
it
out
by
little
,
and
little
,
being
like
the
poyson
of
nature
,
that
when
poyson
enters
,
it
works
against
the
poyson
,
as
much
as
it
can
to
cast
it
up
:
So
where
there
is
spiritual
life
,
it
workes
against
the
sinfulness
of
corrupt
nature
,
and
whatsoever
is
opposite
to
it
,
and
works
it
out
by
little
and
little
,
as
a
Spiritual
life
alwaies
contrary
to
the
life
of
sin
.
counter-poyson
to
it
:
For
this
spiritual
life
is
opposite
,
and
contrarious
every
way
to
sin
.
And
therefore
they
that
cherish
corruption
by
occasion
,
company
,
and
objects
,
which
they
should
mortifie
,
alass
!
where
is
the
life
of
Grace
in
them
?
But
to
leave
these
things
,
though
they
help
our
understanding
in
the
mystery
I
speak
of
:
The
thing
I
would
have
you
especially
to
discern
it
in
the
spiritual
life
of
Jesus
,
is
,
that
it
leadeth
a
man
higher
than
all
other
lives
,
it
sets
a
man
in
a
higher
rank
of
creatures
;
it
makes
a
man
a
spiritual
man
,
and
it
guideth
his
life
by
reason
above
nature
,
by
reason
above
common
course
;
for
it
is
called
,
the
life
of
Jesus
,
because
it
comes
from
Jesus
,
and
as
it
comes
from
Jesus
,
it
leadeth
to
Jesus
.
Now
therefore
a
man
may
know
he
liveth
the
life
of
Jesus
,
How
a
man
may
know
he
liveth
the
life
of
Jesus
.
that
cometh
from
Christ
,
if
he
hath
such
a
spirit
as
leads
him
to
Christ
,
that
leads
him
to
honour
Christ
,
though
not
immediately
in
his
person
,
yet
Christ
hath
in
the
world
his
Religion
,
his
Children
,
his
Ordinances
,
and
by
these
he
is
carried
to
Christ
,
and
findeth
Christ
;
so
he
that
hath
the
life
of
Chri●●
in
him
,
he
will
relish
Christ
in
all
these
,
and
in
all
these
will
be
carried
to
Christ
,
and
will
honour
Christ
in
all
these
,
and
will
be
a
friend
of
the
Church
,
a
friend
of
Religion
,
a
friend
of
all
Gods
Ordinances
,
not
onely
as
finding
a
relish
in
them
,
but
he
hath
a
life
from
Christ
,
that
teaches
us
to
referre
all
to
him
:
And
he
will
venture
his
natural
life
to
save
his
spiritual
life
,
A
Christian
will
venture
his
natural
life
to
save
his
spiritual
life
.
because
it
is
his
best
life
.
There
is
no
man
that
is
a
sound
Christian
,
and
in
a
right
frame
as
a
Christian
,
but
will
adventure
any
thing
of
his
inferiour
life
,
to
maintain
his
head
.
(
As
it
is
one
point
of
the
wisdom
of
the
Serpent
to
maintain
his
head
)
he
will
maintain
his
union
and
communion
with
Christ
,
Religion
and
the
Ordinances
,
whereby
he
preserveth
his
life
,
though
with
some
prejudice
of
the
outward
life
.
Life
is
taken
oftentimes
not
onely
for
the
life
that
cometh
Life
sometimes
taken
for
the
condition
we
live
in
.
from
the
union
with
soul
and
body
;
but
from
the
condition
together
with
that
,
as
to
be
rich
,
and
poor
,
and
in
credit
.
So
many
,
not
onely
to
maintain
their
natural
life
,
but
their
life
of
condition
,
that
is
,
to
maintain
an
honourable
condition
in
the
world
,
to
be
of
high
esteem
,
they
make
the
life
of
Jesus
onely
to
serve
their
turns
.
If
they
can
keep
their
natures
continually
,
and
grow
in
favour
with
men
,
they
think
the
life
of
Jesus
is
a
hidden
and
secret
thing
(
as
indeed
it
is
)
And
they
will
not
trouble
themselves
much
about
it
.
Oh
this
is
far
from
the
disposition
of
a
lively
Christian
,
that
hath
the
life
of
Jesus
,
for
he
is
ready
to
suffer
in
his
natural
life
,
in
his
condition
of
life
whatsoever
it
be
,
rather
than
prejudice
his
best
life
,
and
he
will
consider
,
&
esteem
of
things
not
so
much
as
they
farther
his
natural
condition
in
the
world
,
or
natural
life
;
but
how
it
stands
with
his
spiritual
life
.
Nothing
against
Religion
,
nothing
against
Grace
,
nothing
against
the
Spirit
.
This
is
such
a
thing
for
his
head
,
his
Religion
,
then
he
will
consider
things
as
they
tend
to
that
,
though
it
be
to
the
discredit
of
his
person
,
though
with
loss
of
liberty
,
with
perill
of
the
decayes
of
naturall
life
,
though
with
prejudice
in
worldly
things
whatsoever
they
be
,
rather
than
he
will
indanger
his
best
life
,
the
life
of
Jesus
,
and
he
will
esteem
of
things
suitable
to
that
,
that
shall
be
his
glory
,
the
life
of
Jesus
.
But
whatsoever
is
between
him
and
Jesus
shall
be
lightly
esteemed
.
Those
that
be
in
a
true
Christi●n
frame
of
soul
,
are
thus
disposed
to
God
;
and
there
is
good
reason
for
it
,
for
it
is
the
best
life
of
all
,
and
it
is
that
for
which
w●
have
naturall
lives
.
Beloved
,
if
we
have
not
the
life
of
Jesus
,
we
had
better
have
no
life
at
all
.
As
it
was
said
of
Iudas
,
better
we
had
never
been
born
,
if
we
have
not
a
new
life
besides
what
we
have
by
nature
,
we
had
better
not
be
born
at
all
.
Therefore
let
us
not
deceive
our selves
,
but
labour
to
have
something
above
nature
.
I
will
not
trouble
you
with
farther
evidences
in
the
poynt
,
because
I
desire
that
what
I
have
spoken
may
sink
into
your
soules
.
The
life
of
Jesus
the
end
of
this
naturall
life
.
And
to
stir
you
up
after
this
life
of
Jesus
,
this
frame
of
grace
,
this
quickning
from
our
head
Christ
,
It
is
that
for
which
we
live
,
it
is
that
which
our
life
is
decreed
unto
.
You
know
there
be
three
degrees
of
life
,
a
life
in
the
Womb
,
a
life
in
this
world
,
and
a
life
in
Heaven
.
The
first
for
the
second
,
the
second
for
the
third
.
The
life
in
the
Womb
,
is
for
civill
life
among
men
;
the
child
hath
not
eyes
and
eares
for
that
place
where
it
is
,
for
in
that
streight
place
it
hath
no
use
of
eyes
,
or
eares
,
or
tongue
,
or
any
thing
,
all
the
sense
it
hath
there
,
is
not
for
that
life
,
but
for
a
civill
life
amongst
men
,
where
there
is
use
of
eys
,
and
sense
,
and
tongue
,
and
all
the
members
it
hath
.
So
high
are
a
mans
designes
,
and
large
vast
things
,
that
nothing
will
satisfie
.
When
a
man
understandeth
,
he
desires
more
,
his
affection
is
large
,
nothing
will
satisfie
desire
,
there
is
large
expectation
and
love
,
that
nothing
here
will
satisfie
,
but
fresh
,
fresh
,
still
for
desire
.
Hath
God
given
them
vast
understanding
,
and
this
vast
will
,
and
vast
affections
,
for
th●t
which
will
not
remain
with
them
?
they
are
for
another
life
,
the
very
frame
of
our
soul
sheweth
it
;
as
the
frame
of
the
Infant
in
the
Wombe
,
sheweth
,
that
that
frame
is
for
the
life
in
the
world
:
So
the
life
we
live
in
regard
of
the
large
capacity
of
our
soules
,
is
for
another
life
in
Heaven
.
Our
life
here
is
for
the
life
of
Heaven
▪
Therefore
if
we
labour
not
for
the
life
of
▪
Jesus
to
be
begun
here
,
which
is
called
the
life
of
grace
,
the
beginning
,
and
Infant
of
glory
,
we
misse
of
our
end
.
This
life
is
for
that
life
,
we
are
not
for
this
life
.
God
ordained
us
not
for
this
life
,
therefore
he
will
take
this
life
away
to
advance
it
to
a
spirituall
life
;
he
takes
liberty
to
take
away
our
health
and
naturall
life
,
that
he
may
advance
our
spirituall
life
,
for
he
knoweth
what
is
in
this
life
is
well
lost
,
if
it
be
gained
in
a
better
life
,
and
it
is
for
a
better
life
.
I
beseech
▪
you
let
us
think
seriously
of
these
things
.
What
should
I
speak
on
the
life
of
condition
,
that
you
may
be
A
better
condition
in
the
life
of
Jesus
,
than
any
condition
of
this
life
.
moved
to
the
excellent
life
of
Jesus
?
there
is
a
better
condition
together
with
it
than
any
condition
.
For
a
naturall
life
takes
a
condition
with
a
King
.
A
Christian
is
a
King
,
and
a
King
over
that
that
is
terrible
,
a
King
over
Death
,
and
Hell
,
and
the
World
,
and
above
all
;
take
our
naturall
life
with
the
condition
of
a
rich
man
,
there
is
better
riches
in
the
life
of
Jesus
,
the
riches
of
Heaven
are
his
,
take
the
natural
life
with
any
outward
condition
,
and
there
is
better
in
grace
,
better
in
Religion
;
the
life
of
Jesus
hath
better
indowments
accompanying
it
;
is
it
not
to
have
the
Image
of
God
stampt
upon
the
soul
better
?
what
better
honour
?
name
you
what
you
will
,
is
there
not
a
better
condition
in
the
life
of
Jesus
?
So
as
the
life
it self
being
a
spirituall
and
divine
thing
,
for
the
divine
nature
is
most
excellent
.
So
the
indowments
,
and
appurtenances
that
accompany
the
life
of
grace
,
are
incomparably
above
all
the
indowments
and
appurtenances
that
is
of
naturall
life
,
take
it
in
the
life
of
Kings
,
Emperours
,
or
what
you
will
,
they
are
nothing
to
the
life
of
Jesus
.
Now
this
life
of
Jesus
is
manifested
most
,
when
we
are
delivered
to
death
;
both
the
frame
of
grace
,
and
the
quickning
power
of
grace
,
they
are
both
more
manifest
when
we
are
delivered
to
death
,
that
is
,
in
trouble
,
sicknesse
,
or
any
crosse
whatsoever
,
there
is
more
discovery
of
the
life
of
Jesus
than
at
other
times
.
I
have
touched
some
reasons
of
it
heretofore
,
I
shall
give
some
now
,
because
the
Apostle
repeateth
the
thing
,
and
we
will
not
passe
it
over
,
because
the
Apostle
doubles
a
li●t●e
upon
it
.
Reas
.
1.
Beloved
,
if
we
speak
of
the
inward
frame
of
grace
,
Is
not
that
most
manifested
when
our
outward
man
decayeth
,
The
life
of
Christ
increased
by
exercise
.
and
is
afflicted
?
It
is
:
For
every
thing
is
increased
by
the
exercise
of
it
.
When
we
are
delivered
to
death
,
that
is
,
prepared
for
sufferings
,
or
do
suffer
,
there
is
opportunity
of
exercising
all
the
branches
of
spiritual
life
;
we
put
forth
the
exercise
of
spiritual
life
,
then
we
pray
more
than
at
ordinary
times
,
then
we
exercise
our
faith
and
dependency
upon
God
;
then
we
exercise
our
hope
of
life
everlasting
;
then
we
exercise
our
love
to
God
,
his
Church
,
and
people
;
then
we
are
advanced
for
exercising
of
all
functions
of
spiritual
life
;
therefore
the
life
of
Jesus
is
most
manifested
in
the
dyings
of
Jesus
.
Beloved
,
it
is
a
clear
point
,
if
we
take
it
for
the
quickning
't
is
for
Gods
honour
to
be
most
present
with
us
when
we
stand
in
most
need
of
his
presence
.
power
of
Christ
,
together
with
the
inward
frame
that
is
most
in
the
dyings
of
Jesus
,
when
we
suffer
any
thing
for
God
,
it
is
his
honour
to
be
most
present
with
us
,
and
graciously
present
with
us
,
when
we
stand
most
in
need
of
his
presence
;
but
we
stand
most
in
need
of
his
gracious
presence
at
these
times
,
therefore
he
out
of
the
bowels
of
pitty
,
and
compassion
,
is
nearest
to
us
.
I
will
be
with
thee
in
fire
and
water
.
The
Spirit
of
God
enters
into
all
conditions
,
into
prisons
,
into
dungeons
,
into
every
condition
whatsoever
.
The
quickning
power
of
Christ
is
as
much
manifested
in
the
outward
condition
as
in
any
kind
of
way
.
As
now
for
Christ
to
make
a
weak
man
,
a
weak
woman
,
or
a
weak
child
,
an
old
man
,
one
being
weak
,
another
by
sex
,
a
third
by
age
,
when
these
three
shall
be
able
to
stand
out
for
God
,
for
Christ
in
times
of
persecution
:
When
these
shall
in
times
of
peace
and
prosperity
hold
out
the
profession
of
Religion
,
there
must
needs
be
a
manifestation
of
a
power
above
nature
.
By
nature
children
are
tender
,
by
nature
women
are
fearful
,
by
nature
old
men
are
timerous
,
and
fearful
too
:
I
say
,
the
disproportion
of
the
condition
to
the
grace
and
power
that
is
shewed
,
discovers
the
manifestation
,
That
there
is
a
quickning
power
more
than
ordinary
:
For
the
Martyrs
,
when
they
were
to
seal
the
Truth
with
their
blood
,
to
have
a
fire
of
love
kindled
in
them
,
above
the
flames
of
the
fire
,
and
the
spiritual
comforts
kindled
in
them
,
here
was
manifestation
of
the
life
of
Jesus
,
when
they
were
delivered
to
death
.
Nay
,
a
sick
worn
body
,
take
it
in
times
of
peace
,
a
good
Christian
that
hath
given
himself
to
the
study
of
mortification
,
and
hath
supplyed
Mortification
supplies
the
want
of
affliction
:
the
wants
of
affliction
by
mortification
.
As
that
it
is
a
gratious
use
of
afflictions
to
supply
the
want
of
them
by
mortification
,
you
shall
see
the
life
of
Jesus
in
afflictions
,
a
great
deal
of
patience
in
a
body
tormented
with
sickness
,
a
great
deal
of
heavenly
mindedness
,
when
he
is
ready
to
goe
out
of
the
world
;
a
great
deal
of
comfort
in
the
midst
of
disgrace
in
a
stout
Christian
;
when
the
condition
is
one
,
and
the
strength
another
above
it
to
master
it
,
here
is
manifestation
of
power
.
Are
the
conditions
so
,
that
the
manifestation
of
the
life
,
and
quickning
power
of
Jesus
,
is
most
of
all
in
such
times
when
we
stand
most
in
need
of
it
,
times
of
suffering
,
times
of
sickness
,
hour
of
death
?
Thirdly
,
Another
main
reason
that
the
life
of
Jesus
is
more
manifested
then
is
,
because
Christ
reserveth
his
comforts
for
the
fittest
times
;
then
is
the
fittest
time
for
Christ
to
close
with
the
soul
;
for
then
the
soul
stands
most
in
need
of
Grace
.
He
is
an
head
,
and
therefore
wise
,
because
an
head
.
As
all
wisdom
resteth
in
the
head
to
guide
the
body
,
so
all
wisdom
in
Christ
to
guide
his
Church
.
And
he
knoweth
the
fittest
opportunity
for
the
measure
of
grace
and
comfort
.
There
is
no
comfort
comparable
to
the
comfort
Gods
children
find
in
the
greatest
abasements
;
for
then
they
empty
themselves
,
and
therefore
are
most
fit
to
be
fill'd
with
the
Spirit
.
Then
God
delighteth
to
have
communion
with
them
at
all
times
.
God
draws
them
into
the
wilderness
,
and
then
speaks
to
their
hearts
,
as
the
Prophet
saith
,
God
will
let
the
world
know
that
he
hath
hidden
Manna
for
his
children
,
which
they
know
not
,
nor
feel
not
.
And
so
God
hath
his
hid
Manna
,
which
he
suffers
them
to
tast
more
especially
when
they
be
distressed
in
the
outward
man
,
and
then
is
the
life
of
Jesus
most
manifested
to
them
.
And
therefore
,
beloved
,
I
beseech
you
,
fear
not
any
thing
in
To
fear
nothing
that
may
befall
us
.
the
world
that
may
befall
us
;
fear
nothing
that
may
befall
us
in
our
own
quarrel
:
Shall
we
fear
our
advancement
in
a
better
kind
?
what
we
lose
in
nature
,
we
gain
in
grace
;
what
we
lose
in
outward
comforts
,
we
gain
in
spiritual
;
it
is
made
up
in
a
better
kind
,
&
shall
we
be
discouraged
for
any
thing
that
befalls
us
in
this
world
?
Shall
not
we
give
Christ
liberty
to
take
what
he
will
,
so
he
make
it
up
in
a
better
kind
?
Shall
not
we
suffer
him
to
take
our
credit
,
our
liberty
,
our
life
,
so
he
make
it
up
in
the
life
of
Jesus
?
What
damage
is
it
if
we
be
delivered
to
little
deaths
,
to
partial
deaths
,
that
is
,
to
vexation
,
to
restraint
of
liberty
,
to
fall
into
disgrace
with
the
world
,
if
we
gain
as
much
in
spiritual
life
?
That
is
well
parted
withall
,
and
lost
in
this
world
,
that
is
made
up
in
spiritual
things
;
for
the
spiritual
things
are
eternal
,
they
make
us
good
,
they
commend
us
to
God
,
they
be
proportionable
to
us
,
they
adde
a
worth
and
value
in
themselves
to
us
:
Whatsoever
therefore
we
part
with
for
Gods
cause
,
if
we
find
access
and
increase
of
inward
grace
and
peace
,
and
comfort
,
are
we
losers
by
it
?
doth
not
God
make
sweet
recompence
to
his
children
?
according
to
that
generall
rule
,
All
things
work
together
for
the
best
of
them
that
love
God
;
let
us
remember
this
,
and
lay
it
up
against
times
of
tryal
.
And
when
we
are
sick
,
shall
we
fear
sickness
?
Oh!
if
we
had
the
spirit
of
Faith
then
,
Lord
,
now
I
am
delivering
up
to
death
,
and
cease
to
live
;
O
,
as
the
life
of
nature
decaies
,
let
me
find
the
life
of
Jesus
;
let
me
find
some
drop
of
that
life
which
Jesus
lived
;
for
the
life
of
Jesus
makes
us
like
Christ
,
in
some
measure
,
that
is
,
full
of
grace
,
full
of
peace
,
full
of
glory
;
the
life
of
Jesus
in
heaven
is
glorious
,
a
gratious
life
.
Now
when
drops
Some
drops
of
the
life
of
Jesus
will
make
us
forget
all
troubles
whatsoever
.
of
it
are
dropt
into
a
man
in
times
of
sickness
,
or
persecution
,
it
will
make
a
man
forget
all
troubles
whatsoever
;
as
it
is
a
saying
in
the
Canticles
,
Thy
love
(
saith
the
Spouse
)
is
better
than
wine
.
Now
what
is
wine
?
It
will
make
a
man
forget
his
trouble
:
And
so
the
love
of
Jesus
,
which
is
a
principle
of
the
life
of
Jesus
,
a
distillation
of
the
love
of
Jesus
,
is
better
than
wine
,
It
will
make
a
man
forget
his
disgrace
,
forget
his
afflictions
,
forget
all
,
because
it
is
a
beam
of
such
a
Sun
,
a
drop
of
such
an
Ocean
.
It
is
a
supernatural
,
a
commanding
life
,
a
life
of
an
higher
nature
,
above
all
things
below
,
an
independent
life
,
which
will
be
sufficient
in
heaven
,
when
we
have
neither
meat
,
nor
drink
,
nor
conversation
,
nor
converse
with
men
;
and
if
we
have
a
little
of
this
derived
to
us
in
any
troubles
,
it
will
carry
us
through
all
.
Therefore
labour
to
think
of
Need
of
Sacraments
to
confirm
our
union
with
Christ
.
these
things
.
You
see
what
need
we
have
to
be
one
with
Jesus
,
who
is
the
spring
,
and
Lord
of
life
,
that
hath
received
life
,
to
conveigh
it
to
us
,
as
the
second
Adam
:
Therefore
we
had
need
of
Sacraments
to
confirm
and
strengthen
our
union
with
this
head
from
whom
we
have
spiritual
life
.
Therefore
come
with
joy
,
and
comfort
,
and
courage
to
the
Sacrament
,
the
end
whereof
is
to
increase
union
and
communion
with
the
fountain
of
life
,
Jesus
,
who
gave
his
body
to
be
broken
,
and
his
blood
to
be
shed
that
he
might
give
life
to
us
,
that
he
might
by
satisfaction
in
his
death
,
give
us
life
of
sentence
,
that
we
might
be
acquitted
at
the
bar
of
Gods
Justice
:
He
dyed
,
and
is
risen
again
;
who
shall
lay
any
thing
to
the
charge
of
Gods
people
?
Therefore
come
to
the
Sacrament
,
that
we
may
grow
in
assurance
of
the
life
of
sentence
,
in
removing
the
guilt
of
sin
,
because
Christ
dyed
for
us
;
and
we
shall
likewise
have
great
increase
of
the
inward
frame
of
life
and
grace
;
for
the
more
we
are
assured
of
forgiveness
of
sins
,
and
acceptation
to
life
everlasting
,
the
more
we
live
;
as
where
many
things
are
forgiven
,
there
is
much
love
;
and
the
more
we
love
,
the
more
willing
and
chearfull
we
shall
be
;
for
all
obedience
springs
from
love
;
when
we
love
we
are
ready
for
all
duties
:
And
therefore
come
with
in
couragement
to
increase
our
union
and
communion
with
Jesus
Christ
,
now
at
this
time
.
Vers
.
12
,
13.
So
then
death
in
us
,
but
life
in
you
,
we
having
the
same
spirit
of
faith
,
according
as
it
is
written
,
I
beleeve
,
therefore
have
I
spoken
.
We
all
believe
,
and
therefore
we
speak
.
IN
the
former
part
of
the
Chapter
we
have
heard
how
the
Apostle
doth
grant
freely
what
might
be
objected
to
the
disparagement
of
the
Ministery
of
the
Gospel
,
in
regard
of
many
particulars
,
and
then
he
retorts
,
and
makes
use
of
all
;
as
you
may
see
in
the
several
particulars
.
We
spake
the
last
time
of
the
eleventh
Verse
,
which
is
but
the
same
with
the
tenth
,
only
a
more
full
expression
and
exposition
of
it
,
by
some
addition
.
I
observed
divers
things
from
thence
.
That
Gods
children
must
make
accompt
of
the
worst
in
the
world
.
That
the
life
of
Jesus
may
be
made
manifest
in
our
mortal
flesh
.
Here
is
the
event
of
the
troubles
Gods
children
meet
withall
in
this
world
,
and
the
intendment
on
Gods
part
.
Made
manifest
in
our
mortal
flesh
.
I
did
not
speak
any
thing
of
that
,
therefore
I
will
adde
something
.
The
life
of
Jesus
is
made
manifest
in
our
flesh
,
though
mortal
,
and
subject
to
death
.
And
mortal
,
not
onely
because
subject
to
death
,
but
also
subject
to
miseries
,
which
are
little
deaths
.
For
,
beloved
,
we
do
not
onely
dye
when
our
lives
are
ended
,
when
the
last
day
of
our
life
is
cut
off
,
but
all
that
that
makes
All
the
mise●ies
which
we
are
subject
to
here
,
are
so
man●
little
deaths
.
way
to
that
,
is
death
;
all
the
petty
miseries
,
that
by
little
,
and
little
unloose
the
affections
from
earthly
things
,
that
unloose
the
soul
from
the
body
,
all
those
partial
things
they
are
little
degrees
of
that
separation
which
is
in
death
.
So
that
in
our
mortal
body
,
that
is
our
body
,
that
is
subject
to
death
,
and
to
that
that
makes
way
for
death
.
Our
mortal
flesh
.
Flesh
is
a
diminishing
word
in
Scripture
,
implying
mortal
,
and
frail
nature
.
This
is
a
matter
of
use
,
rather
than
to
be
unfolded
;
the
best
of
us
all
carry
but
mortal
fl●sh
.
We
carry
our
deaths
,
and
our
herse
about
us
;
our
life
is
dying
and
mortal
.
It
is
a
matter
rather
to
be
thought
of
to
The
best
of
us
all
carry
but
mortal
flesh
.
make
us
wise
indeed
;
as
Psal
.
49.
I
will
speak
of
wisdom
;
what
wisdom
is
it
that
he
speaks
of
?
he
speakes
of
mortality
,
and
of
death
,
common
to
all
,
that
is
wisdom
indeed
:
And
therefore
Psal
90.
The
holy
man
with
order
,
teacheth
us
to
number
our
daies
that
we
may
apply
our
hearts
to
wisdom
.
There
be
no
Thoughts
of
our
own
frailty
the
wisest
thoughts
in
the
world
.
wiser
thoughts
in
this
world
,
than
to
judge
aright
of
the
condition
of
earthly
things
,
and
of
our
estate
hereafter
;
for
wisdom
is
in
the
judgement
of
things
.
When
do
we
rightly
judge
of
our selves
?
When
we
judge
this
life
to
be
a
dying
kind
of
life
,
and
our
estate
to
be
a
fading
kind
of
condition
.
Mortal
fl●sh
it
is
,
we
are
but
earthen
vessels
.
Dust
we
are
,
and
to
dust
we
shall
return
again
.
Beloved
,
think
of
this
,
it
is
but
mortal
flesh
we
carry
,
and
therefore
do
not
stand
too
much
in
adorning
of
it
,
in
seeding
of
Do
not
betray
our
better
part
to
give
content
to
mortal
flesh
.
it
,
in
providing
for
the
lusts
of
it
.
How
many
betray
their
souls
,
their
better
part
,
by
studying
to
give
contentment
to
their
mortal
fl●sh
?
This
is
not
the
life
for
mortal
flesh
,
the
time
for
that
is
the
life
to
come
,
at
the
Resurrection
,
then
when
we
shall
have
other
flesh
,
we
shall
be
all
spiritual
,
even
our
bodies
spiritual
,
not
maintained
with
meat
and
drink
,
as
now
they
are
;
that
is
the
life
of
the
body
,
a
glorious
life
.
Now
it
is
a
mortall
life
,
that
must
end
in
dust
and
rottenness
.
It
is
the
vanity
,
especially
of
the
younger
sort
,
as
if
al
their
commendation
were
in
setting
out
their
bodies
in
apparel
,
and
such
things
.
It
is
a
poor
thing
for
a
man
that
hath
a
reasonable
soul
to
fetch
his
commendations
from
his
flesh
,
from
that
which
is
worms
meat
:
Hath
he
nothing
else
to
fetch
his
commendations
from
but
what
covereth
his
body
?
What
is
the
flesh
but
the
garment
of
the
soul
,
and
a
rotten
one
?
And
what
are
other
garments
but
a
covering
of
that
?
and
for
a
man
to
seek
commendations
,
which
should
arise
from
parts
and
worth
within
,
to
be
studying
to
provide
for
this
mortal
flesh
,
is
a
course
unworthy
of
them
that
prove
themselves
to
be
Christians
.
And
therefore
we
must
labour
not
to
value
our selves
by
the
Value
not
our selves
by
the
body
but
by
the
life
of
Jesus
.
body
,
nor
by
any
worth
we
have
in
the
outward
man
neither
.
If
we
have
diseased
bodies
,
or
weak
bodies
,
more
mortal
than
others
,
not
to
be
cast
down
,
even
the
best
are
but
mortal
flesh
;
let
us
value
our selves
by
that
which
is
to
eternity
,
by
the
life
of
Jesus
.
Learn
humility
hence
,
not
to
be
proud
of
mortal
Note
.
flesh
:
And
sobriety
.
Many
wise
observations
are
from
hence
,
but
they
are
so
easie
,
that
the
meanest
of
them
,
the
Spirit
accompanying
them
,
may
be
sufficient
to
you
that
be
of
understanding
:
Therefore
I
will
not
speak
of
it
now
,
being
more
largely
spoken
of
in
the
latter
part
of
the
Chapter
.
So
death
works
in
us
,
but
life
in
you
;
that
is
the
conclusion
of
the
former
comparison
of
Pauls
suffering
with
the
presence
of
God
supporting
him
in
his
sufferings
,
he
concludeth
them
all
with
this
,
So
then
death
workes
in
us
,
but
life
in
you
.
Some
take
this
for
an
Ironie
,
or
a
Sarcasm
,
as
we
call
it
,
a
Exposition
of
t●e
words
.
bitter
kind
of
speech
;
You
be
free
from
the
cross
,
and
from
death
.
But
I
take
not
that
to
be
the
meaning
of
the
place
,
but
rather
this
,
We
dye
daily
,
we
carry
the
death
of
Jesu●
about
us
,
but
life
workes
in
you
,
you
have
the
good
of
all
our
d●ath●
,
not
onely
we
our selves
,
that
be
Apos●l●s
,
but
you
have
li●●
by
our
death
,
glory
by
our
shame
,
happiness
by
our
misery
,
you
are
gainers
by
it
.
And
ind●ed
so
it
is
;
those
that
be
the
Grandees
of
the
Church
,
when
they
dye
others
live
by
them
,
As
you
shall
see
.
So
that
death
works
in
us
;
how
doth
death
work
in
us
?
death
workes
two
waies
at
once
.
It
workes
in
the
outward
man
a
decay
.
And
then
by
a
command
Death
growes
upon
us
continually
.
of
an
higher
power
,
by
Gods
Spirit
,
death
works
life
,
the
contrary
in
us
.
Death
workes
in
us
,
that
is
,
we
are
subject
to
death
,
and
dying
,
it
workes
in
us
a
farther
and
farther
disposition
to
death
.
And
life
is
taken
away
continually
by
partiall
deaths
,
which
fit
us
for
the
last
death
:
death
as
a
Canker
eateth
out
our
life
and
natures
.
As
he
said
before
,
death
is
not
only
the
conclusion
of
our
life
,
but
it
eateth
into
it
continually
,
every
day
taking
away
a
peece
of
it
,
especially
them
that
be
under
Crosses
,
death
by
little
and
little
worketh
a
separation
of
soul
from
the
body
.
And
then
death
workes
in
us
the
life
of
Death
workes
the
life
of
Jesus
in
the
people
of
God
Jesus
,
that
is
not
in
it self
,
for
it
workes
nothing
but
dissolution
,
and
turneth
us
to
our
dust
,
out
of
which
we
were
taken
.
But
death
workes
in
us
by
the
command
of
God
,
who
can
raise
light
out
of
darkness
,
and
life
out
of
death
,
and
happinesse
out
of
misery
.
God
who
hath
all
things
in
obedience
to
him
,
can
raise
contrary
out
of
contrary
.
And
therefore
death
workes
in
us
the
life
before
spoken
of
,
not
of
it self
,
but
by
the
command
of
God
himself
,
who
extracteth
out
of
death
and
mortality
,
and
misery
we
suffer
,
a
farther
degree
of
spirituall
life
.
Beloved
,
it
is
a
strange
thing
that
death
should
work
,
but
consider
all
things
under
Heaven
,
even
they
work
not
in
themselves
,
but
under
command
,
and
at
obedience
of
the
supreme
worker
,
who
is
so
excellent
and
powerfull
a
worker
that
he
can
raise
contraries
out
of
contrary
,
that
can
not
only
raise
from
death
,
and
make
happy
after
misery
,
but
make
happy
in
misery
,
in
life
,
in
death
,
he
is
so
powerfull
a
worker
.
Use
And
of
this
make
this
use
of
it
.
We
are
in
Covenant
with
a
powerful
God
that
can
make
any
condition
work
to
our
good
Not
to
distast
any
condition
seeing
God
can
make
it
serve
for
our
best
good
he
hath
command
over
Life
,
Death
,
Imprisonment
,
Abasement
,
whatsoever
,
he
can
raise
out
of
them
whatsoever
is
contrary
,
that
no
state
shall
be
over-troublesome
to
us
,
that
we
shall
not
distast
of
any
condition
.
Shall
we
distast
of
any
conditions
,
when
God
can
make
that
condition
serve
for
our
best
good
?
oh
no
.
2.
Comfort
.
And
let
this
comfort
us
in
the
greatest
misery
.
God
workes
life
in
death
;
he
giveth
spirituall
life
,
and
makes
it
appear
we
are
upheld
by
a
divine
power
,
another
power
than
our
own
;
therefore
be
not
discouraged
,
and
never
despair
.
But
what
benefit
have
they
by
it
?
life
works
in
you
,
by
our
death
;
life
works
in
him
too
;
And
the
life
of
Jesus
is
manifested
not
only
in
him
but
them
too
.
God
bringeth
his
own
Children
The
troubles
of
Gods
Children
are
for
the
good
of
the
Church
,
and
how
?
into
great
troubles
for
the
good
of
others
,
they
be
the
Standard-bearers
of
the
Church
,
but
he
commands
their
lives
to
be
manifested
in
their
dyings
,
two
or
three
waies
.
1.
The
more
he
dyes
,
the
more
death
was
wrought
in
him
,
the
more
the
Spirit
liveth
in
him
,
the
more
spirituall
life
was
in
him
,
that
is
,
a
divine
power
and
strength
of
grace
,
to
inable
him
in
the
inward
man
,
and
was
not
this
for
the
Churches
good
,
being
a
publick
man
,
as
he
was
?
And
therefore
the
Church
loseth
nothing
by
the
afflictions
of
their
godly
Pastors
.
Oh
your
Christians
the
more
they
be
afflicted
,
the
more
free
they
be
to
comfort
and
instruct
;
of
all
Physicians
,
the
experienced
Physician
is
the
best
.
And
they
be
the
best
teachers
,
and
do
most
Experience
is
the
best
Instructor
.
good
,
that
can
speak
from
experience
of
the
life
of
Christ
manifested
in
them
;
in
that
regard
,
life
was
theirs
,
by
death
working
in
him
.
2.
Then
again
,
as
death
wrought
in
him
,
so
life
in
them
,
that
they
might
have
good
by
his
sufferings
,
and
the
presence
of
Gods
Spirit
in
his
sufferings
,
to
be
lesse
troubled
with
the
crosse
.
We
see
Saint
Paul
,
never
the
lesse
hath
his
partiall
He
walkes
comfortably
with
whom
the
Spirit
is
present
.
death
,
his
abasemement
in
the
world
,
as
an
earthen
vessell
despised
of
all
,
how
straight
he
walkes
,
and
comfortably
he
walkes
,
how
God
is
present
with
his
Spirit
;
and
surely
if
we
suffer
for
a
righteous
cause
,
the
same
Spirit
that
was
present
with
Paul
shall
be
present
with
us
.
And
thus
by
way
of
example
,
life
works
in
them
,
but
death
in
him
.
3.
Life
wrought
in
them
,
by
death
in
him
,
that
they
might
be
in
love
more
with
Religion
,
which
is
such
as
bringeth
Comfort
and
strength
from
Heaven
in
the
greatest
sufferings
for
it
.
And
that
they
might
love
the
cause
the
better
,
God
is
present
with
the
cause
.
If
it
were
not
Gods
cause
,
he
would
not
accompany
it
with
such
increase
of
grace
,
and
comfort
;
therefore
as
death
in
Paul
,
so
life
in
them
,
for
they
are
more
and
more
in
love
with
Religion
.
And
so
it
was
with
the
Martyrs
,
when
they
saw
it
was
such
a
cause
,
then
they
went
cheerfully
to
suffer
,
they
knew
God
had
neither
persons
,
nor
cause
,
that
he
was
so
present
with
all
,
and
therefore
they
were
incouraged
themselves
because
they
saw
others
victoriously
and
triumphingly
to
suffer
.
So
we
see
that
we
ought
not
to
take
scandall
at
the
sufferings
of
any
for
a
good
cause
,
their
death
is
our
life
;
if
we
be
of
the
same
Take
not
scandall
at
the
sufferings
of
any
for
a
good
cause
.
body
,
we
may
take
good
by
it
.
We
should
be
so
far
from
taking
scandall
at
them
that
suffer
for
Justice
,
or
Religion
,
that
we
should
honour
them
the
more
.
I
Paul
a
Prisoner
,
is
that
a
weakning
of
himself
?
no
,
as
a
prevailing
argument
here
mentioneth
his
bonds
,
&
sufferings
.
It
is
so
far
therefore
from
being
a
matter
of
offence
,
as
to
make
us
not
to
be
ready
to
taunt
them
,
as
proud
flesh
is
ready
to
do
,
&
therfore
they
have
counted
crosses
,
and
suffering
a
contemptible
thing
,
that
we
should
honour
it
the
more
.
And
therefore
take
no
offence
at
them
that
suffer
in
the
cause
of
Religion
,
their
sufferings
is
for
the
good
of
others
.
For
this
we
have
a
more
clear
place
in
the
latter
part
of
this
Chapter
.
Obj.
But
have
not
all
Gods
Children
their
death
,
without
dying
to
you
?
are
not
all
Gods
Children
partakers
of
the
Crosse
?
Answ
.
Beloved
,
sometimes
it
is
thus
with
Gods
Church
and
Children
,
that
God
to
favour
them
doth
give
them
an
exemption
from
any
great
crosse
,
till
they
be
trained
up
,
and
get
fortitude
,
God
sometimes
exempts
his
Children
.
from
the
cross
till
they
be
trained
up
.
and
strength
:
not
that
God
loveth
them
more
,
than
he
loveth
others
that
he
exerciseth
,
but
it
is
clean
contrary
,
for
where
he
causeth
to
suffer
for
a
good
cause
,
it
is
a
previlege
,
To
you
it
is
given
,
not
only
to
beleeve
,
but
also
to
suffer
;
He
favours
them
more
,
and
tenders
them
more
;
the
rest
have
not
that
strength
of
grace
,
and
therefore
God
cherisheth
them
;
as
when
plants
be
young
,
we
set
them
about
with
Bushes
against
excursion
of
outward
causes
,
but
when
they
have
taken
root
,
those
be
taken
away
.
So
God
besets
his
Children
with
props
,
and
comforts
,
till
they
have
gotten
root
;
but
afterwards
exposeth
them
to
stormes
,
and
wind
,
that
they
may
take
root
deeper
:
therefore
let
none
think
they
be
better
,
because
they
be
free
.
God
is
preparing
and
fi●ting
them
for
that
which
is
prepared
for
them
.
We
having
the
Spirit
,
as
it
is
written
,
I
beleeve
,
therefore
have
I
spoken
:
We
also
beleeve
,
therefore
we
speak
.
The
holy
Apostle
here
doth
,
as
an
enterance
into
this
discourse
,
fully
set
forth
his
condition
under
the
crosse
,
and
the
sufferings
,
as
a
beleever
:
that
is
,
he
was
bold
and
confident
,
notwithstanding
all
sufferings
,
in
hope
of
the
resurrection
,
and
glory
to
come
.
And
he
sets
out
his
faith
,
by
comparing
his
faith
with
them
in
former
times
.
We
having
the
same
Spirit
of
faith
,
that
they
had
before
,
as
Abraham
,
and
David
,
and
others
,
we
are
not
alone
,
neither
in
sufferings
,
nor
in
our
comforts
.
We
have
the
same
comba●es
&
the
same
comforts
,
the
same
Spirit
of
comfort
&
grace
,
according
as
it
is
written
,
I
beleeve
,
therefore
I
have
spoken
.
we
also
beleeve
,
therefore
do
we
speak
.
He
made
Davids
case
,
Psal
116.
parallel
to
his
own
,
they
were
both
in
trouble
,
and
affliction
,
both
confesse
to
God
in
the
midest
of
his
congregation
.
Saint
Paul
had
the
same
Spirit
,
we
beleeve
and
speak
,
as
they
beleeved
and
spake
;
I
shall
have
for
the
present
the
life
of
Christ
manifested
in
me
;
I
know
by
experience
that
I
shall
be
carried
along
by
the
life
,
and
power
,
and
Spirit
of
Christ
,
and
afterward
I
look
for
a
glorious
resurrection
,
as
is
specified
in
the
next
verse
.
We
having
the
same
Spirit
of
faith
,
not
the
same
with
you
,
and
the
rest
of
the
members
that
now
live
;
now
that
I
conceive
is
not
so
much
his
meaning
,
as
we
having
the
same
Spirit
of
faith
with
David
,
and
them
before
Christ
dyed
,
withall
the
professors
of
Religion
from
the
beginning
of
the
world
to
the
end
,
The
same
Spirit
with
you
.
Now
the
same
Spirit
with
the
Church
in
former
times
,
one
Spirit
runs
through
the
veines
of
the
Church
in
all
ages
,
having
the
same
Spirit
of
faith
,
he
hath
the
same
commanding
act
of
faith
.
For
there
be
two
acts
of
faith
,
one
we
call
Elicitus
,
which
is
,
the
inward
proper
act
of
faith
,
and
there
is
Actus
Imperationis
,
whereby
it
commands
the
exercises
of
other
graces
;
As
I
believe
is
the
poper
ex●rcise
of
grace
in
it self
,
and
I
not
only
beleeve
,
but
couragiously
confesse
,
confession
is
not
so
much
the
proper
act
of
faith
,
as
it
is
commanded
to
be
exercised
by
faith
.
Here
is
first
the
life
of
faith
,
and
then
the
act
and
expression
of
faith
with
a
parallel
David
,
as
David
beleeveth
and
speakes
,
so
I
beleeve
and
speak
.
We
have
the
Spirit
of
faith
.
Faith
is
here
the
fundamentall
grace
,
the
radicall
grace
of
all
.
We
have
faith
and
a
spirit
of
Faith
is
the
radicall
and
fundamentall
grace
.
faith
,
and
the
same
spirit
of
faith
.
So
that
faith
is
the
radicall
grace
,
it
being
the
grace
that
exercises
all
the
rest
,
it
is
the
grace
of
the
new
Covenant
,
whereby
we
are
knit
to
Christ
,
Whosoever
beleeveth
,
shall
not
perish
but
have
everlasting
life
.
It
is
the
grace
of
union
that
knits
us
to
the
root
,
the
foundation
of
lively
Christianity
.
And
therefore
he
mentions
faith
in
the
first
place
.
Think
of
faith
as
the
first
grace
of
the
Spirit
,
that
acteth
and
stirs
up
all
other
gracess
.
It
is
the
first
,
because
it
is
the
grace
of
Faith
acteth
all
other
graces
.
union
that
knits
us
to
Christ
;
it
is
the
grace
required
in
the
Covenant
of
grace
,
it
is
the
grace
that
giveth
God
all
the
glory
,
therefore
fit
to
be
the
grace
of
the
Covenant
,
and
takes
all
from
man
,
emptyeth
a
man
of
all
,
and
giveth
all
the
glory
to
God
,
and
Christ
,
whose
righteousness
we
lay
hold
upon
by
faith
;
being
therefore
the
grace
of
the
Covenant
,
the
grace
of
union
,
the
grace
of
abasing
man
,
and
glorifying
God
above
all
other
graces
,
and
the
grace
that
acts
and
stirs
up
all
other
graces
;
And
all
other
graces
do
increase
,
or
decrease
,
as
faith
increaseth
,
or
decreaseth
;
Therefore
having
received
the
spirit
of
faith
,
we
also
beleeve
,
&c.
Therefore
above
all
other
graces
,
labour
for
Above
all
graces
labour
for
faith
.
faith
.
But
now
we
have
not
only
faith
,
but
the
same
spirit
of
faith
,
which
sheweth
the
originall
whence
faith
cometh
,
the
spirit
of
faith
is
an
excellent
attribute
to
faith
,
to
shew
that
faith
as
ail
other
graces
,
comes
from
the
Spirit
,
and
if
all
other
graces
come
from
the
Spirit
,
then
the
grace
of
graces
faith
especially
.
The
Spirit
is
either
the
Holy
Ghost
himself
,
called
the
Spirit
,
partly
Faith
with
all
other
graces
come
from
the
Spirit
.
passively
,
because
the
Holy
Ghost
is
breathed
from
the
Father
and
Son
,
and
partly
actively
,
because
the
Spirit
doth
spirare
,
breath
into
us
,
all
the
life
,
and
comforts
we
have
is
from
the
Spirit
.
The
Holy
Ghost
comes
a
spirando
,
not
a
generando
,
he
doth
breath
all
grace
,
and
comfort
,
into
Gods
Children
,
and
therefore
called
the
Spirit
.
Now
as
the
Holy
Ghost
infuseth
all
grace
and
comfort
,
he
works
first
a
gratious
disposition
in
Gods
Children
,
which
is
called
the
Spirit
.
The
Holy
Ghost
is
called
not
only
the
Spirit
,
but
a
gratious
disposition
and
temper
of
our
soul
,
whereby
our
spirits
are
made
suitable
to
the
Holy
Ghost
,
for
the
Holy
Ghost
puts
an
impression
upon
every
soul
that
comes
to
Heaven
,
like
it self
,
&
sets
a
stamp
of
holiness
upon
it
,
and
renewes
the
image
of
Christ
.
Again
,
the
Spirit
is
also
called
spirit
,
as
to
walk
by
the
spirit
,
and
live
by
the
spirit
,
that
is
,
to
What
it
is
to
walk
&
live
by
the
Spirit
.
live
in
an
holy
and
gratious
disposition
,
wrought
in
us
by
the
Holy
Ghost
.
Now
as
in
generall
a
gracious
frame
of
soul
is
called
Spirit
.
So
every
grace
is
called
the
grace
of
the
Spirit
,
as
the
spirit
of
Faith
,
and
the
spirit
of
Love
,
and
the
spirit
of
a
sound
mind
,
and
the
spirit
of
the
fear
of
the
Lord
,
and
the
spirit
of
counsell
,
becau●e
they
issue
immeditaly
from
the
Spirit
:
And
Sanctification
wrought
in
us
by
the
Spirit
of
God
.
For
the
spirit
of
God
will
infuse
a
divine
nature
into
us
,
which
we
call
the
spirit
,
being
the
seed
of
all
grace
;
And
then
comes
the
spirit
of
all
other
graces
.
As
in
originall
sin
there
is
the
seed
of
all
Corruption
;
So
in
the
Spirit
the
seed
of
regeneration
is
the
seed
of
all
Grace
,
Hope
,
and
Faith
,
and
Love
,
and
whatsoever
.
Now
as
we
say
,
though
there
be
one
generall
Ocean
,
yet
it
hath
severall
names
according
to
the
severall
coasts
it
washeth
,
and
therefore
called
the
British
seas
,
the
Irish
seas
,
the
M●diterrane
seas
,
the
French
seas
,
there
is
but
one
sea
,
yet
hath
its
tearmes
according
to
the
severall
coasts
.
So
the
Spirit
is
one
Spirit
,
but
as
it
begets
severall
graces
,
so
it
hath
severall
names
.
As
it
giveth
faith
,
it
is
called
the
spirit
of
faith
,
as
it
inableth
us
to
suffer
,
the
spirit
of
assistance
,
or
supportation
;
there
be
also
animall
spirits
,
in
the
veines
,
and
vitall
spirits
in
the
liver
,
and
heart
.
So
it
is
with
the
Spirit
of
God
,
it
is
the
spirit
of
such
a
grace
,
and
such
a
grace
,
as
there
is
occasion
to
use
it
.
So
that
the
Apostle
tearmes
the
work
of
Gods
grace
in
the
hearts
of
his
Children
a
Spirit
of
faith
,
faith
therefore
is
wrought
by
the
spirit
of
God
;
And
that
is
the
doctrine
.
The
excellent
grace
of
faith
is
from
the
Spirit
.
For
it
is
called
from
the
work
of
it
,
a
Spirit
of
faith
.
What
need
I
prove
it
?
for
all
things
above
faith
are
Things
of
faith
above
nature
.
above
nature
,
the
objects
of
faith
are
above
nature
.
which
are
meerly
mysteries
;
There
is
no
seed
of
faith
in
us
at
all
,
It
is
harder
to
beleeve
than
to
fulfill
the
Law
;
for
there
are
seed
of
all
Commandements
of
the
Morall
Law
,
some
impressions
of
it
are
yet
left
in
our
natures
,
to
serve
God
in
some
measure
to
do
Justice
,
so
that
the
Morall
men
and
Pagans
have
been
excellent
in
that
kind
,
but
to
beleeve
requires
the
revealation
of
the
objects
,
which
are
supernatural
things
,
above
nature
,
contrary
to
carnall
reason
,
faith
hath
no
friend
at
all
in
us
,
there
is
a
cursed
enmity
of
nature
against
every
Article
of
faith
to
call
the
fundation
it self
into
question
,
and
we
are
prone
to
beleeve
our
own
lying
hearts
,
and
Satan
in
time
of
temptation
,
rather
than
divine
truths
.
To
beleeve
the
favour
of
God
to
a
sinner
,
the
heart
will
not
conceive
of
it
,
unlesse
the
Spirit
of
God
sets
down
to
the
Soul
that
it
is
so
;
to
beleeve
life
everlasting
,
and
glory
,
●hey
be
things
above
nature
,
unlesse
they
were
revealed
by
the
Spirit
,
who
would
have
beleeved
these
things
?
and
therefore
it
must
be
power
divine
,
that
must
raise
the
heart
above
it self
.
Nothing
can
work
above
its
own
sphear
;
nature
cannot
rise
higher
than
nature
,
a
River
cannot
rise
higher
than
the
Spring
from
whence
it
ariseth
;
nothing
can
do
above
its
activity
.
Naturall
things
cannot
apprehend
spiritual
things
.
The
acts
of
faith
The
acts
of
faith
are
far
above
nature
.
are
above
nature
;
For
a
Soul
,
a
guilty
Soul
,
a
Soul
under
the
guilt
of
sin
,
to
apprehend
the
favour
and
mercy
of
a
just
and
holy
God
,
unlesse
there
be
a
Spirit
to
raise
the
Soul
above
all
guilt
,
and
to
see
more
mercy
in
God
,
than
sin
in
it self
,
it
must
be
a
supernaturall
act
to
do
this
:
To
overcome
the
world
,
all
temptations
on
the
right
hand
,
of
pleasure
,
and
profit
,
and
on
the
left
hand
,
fear
and
danger
,
is
above
nature
,
but
faith
inableth
a
man
to
overcome
the
world
,
therefore
it
must
be
the
Spirit
of
faith
that
inables
him
to
overcome
himself
,
the
world
,
and
the
Prince
of
the
world
,
and
his
temptations
,
where
the
object
,
and
the
act
is
supernaturall
.
Therefore
surely
we
must
have
a
Spirit
above
our
own
.
A
man
must
be
more
than
a
man
,
he
must
be
a
spirituall
man
,
that
doth
the
things
that
faith
inableth
him
to
do
.
Therefore
faith
is
wrought
by
the
Spirit
;
for
a
man
to
be
able
to
conquer
God
himself
,
by
his
Word
and
promise
,
it
must
be
by
God
;
and
this
must
be
by
a
Spirit
of
faith
.
As
our
Saviour
Christ
overcome
by
the
Woman
of
Canaan
,
O
Woman
great
is
thy
faith
.
And
then
Satan
especially
joyneth
against
this
grace
of
faith
,
because
it
most
opposeth
him
in
all
his
temptations
and
methods
.
Moreover
we
must
have
a
Spirit
of
faith
not
only
to
work
faith
in
us
,
but
likewise
in
every
act
and
exercise
of
faith
,
for
though
we
have
the
grace
of
faith
,
we
cannot
act
and
raise
our selves
upon
occasion
,
as
the
object
is
present
and
duties
to
be
done
by
the
Spirit
,
He
giveth
b●th
the
will
and
the
deed
.
And
for
all
these
reasons
there
is
a
necessity
of
the
Spirit
to
work
faith
.
Therefore
faith
is
a
gift
of
the
Spirit
,
To
you
it
is
given
to
beleeve
.
Faith
is
not
of
our selves
,
but
the
gift
of
God
;
and
a
rare
,
excellent
and
peculiar
gift
it
is
.
The
poynt
is
plain
,
that
this
excellent
grace
of
faith
,
whereby
we
go
out
of
our selves
,
and
fetch
all
without
,
it
is
from
the
Spirit
of
God
,
which
indeed
is
,
first
a
Spirit
of
faith
,
before
it
is
a
Spirit
of
love
,
and
patience
;
this
is
the
first
work
of
the
Spirit
,
the
first
work
of
the
Spirit
,
is
a
Spirit
of
faith
,
and
then
of
Love
,
and
Patience
,
and
contentation
with
the
condition
,
but
first
the
Spirit
of
faith
.
And
if
it
be
so
,
that
Faith
comes
from
the
Spirit
of
God
,
To
go
to
God
for
Faith
.
and
groweth
not
in
our selves
,
then
we
must
learn
,
wh●ther
to
go
for
it
,
to
pray
,
Lord
increase
our
faith
.
If
we
want
it
,
to
expect
it
in
the
use
of
sanctified
means
,
even
to
look
for
it
from
above
,
Every
good
and
perfect
gift
cometh
from
the
father
of
lights
:
And
therefore
this
excellent
gift
of
all
gifts
,
and
account
it
an
excellent
grace
;
and
that
will
make
us
sue
more
for
it
.
We
must
have
a
spirit
of
Faith
,
else
all
things
are
nothing
;
for
that
is
a
fundamental
Grace
;
therefore
look
to
the
power
of
the
Spirit
of
God
for
it
.
The
Spirit
being
the
agent
of
the
Father
and
the
Son
here
below
.
As
it
proceeds
from
the
Father
and
the
Son
,
so
it
works
from
the
Father
and
the
Son
,
and
by
faith
assures
us
of
the
love
of
the
Father
and
the
Son
;
for
it
knoweth
what
is
in
the
breast
of
the
Father
and
the
Son
.
And
then
if
Use
2.
To
be
thankful
to
God
for
Faith
.
God
doth
give
this
act
of
Faith
,
this
supernatural
eye
of
Faith
,
this
supernatural
hand
of
Faith
to
lay
hold
,
eyes
to
see
this
supernatural
hand
of
Faith
to
lay
hold
,
and
stomack
of
Faith
to
digest
;
Then
it
is
not
every
one
that
hath
it
;
all
have
not
Faith
,
And
therefore
if
we
have
Faith
,
if
we
can
go
out
of
our selves
,
and
rely
on
the
promise
,
thank
God
for
it
;
thank
God
for
it
more
than
any
grace
,
or
gift
in
the
world
▪
For
,
beloved
,
we
are
stubborn
,
alike
dead
,
dark
,
rebellious
alike
by
nature
,
and
for
us
that
be
all
of
the
same
condition
by
nature
to
be
raised
to
a
supernatural
condition
,
to
have
an
eye
,
and
hand
,
to
see
,
and
reach
to
things
above
nature
,
and
to
make
them
our
own
,
this
is
a
peculiar
grace
,
and
therefore
not
unto
us
,
but
unto
the
Spirit
of
God
be
all
the
glory
and
praise
.
Use
.
3.
And
then
let
us
take
heed
that
we
doe
not
rashly
,
or
hastily
attempt
any
suffering
or
doing
,
without
looking
to
the
Spirit
of
God
for
a
new
exercise
of
Faith
,
that
now
being
to
use
Faith
,
we
may
have
the
Spirit
to
raise
up
the
habit
,
which
otherwise
will
be
a
dormant
and
sleepy
habit
:
That
as
occasion
is
offered
,
so
we
may
have
fresh
strength
suitable
to
the
fresh
occasion
.
The
same
Faith
we
had
before
will
not
serve
for
the
present
time
,
especially
if
there
be
increase
of
trouble
.
And
if
the
actions
to
be
performed
be
more
difficult
,
according
to
increase
of
trouble
,
and
hardness
of
business
we
are
about
,
we
must
beg
a
greater
measure
of
Faith
.
So
that
indeed
the
life
of
a
Christian
is
nothing
but
a
dependency
since
the
fall
,
under
the
Covenant
of
Grace
.
We
are
under
guidance
of
the
Spirit
,
not
only
to
prop
and
strengthen
us
with
habits
(
as
we
call
them
)
but
likewise
on
every
occasion
to
raise
and
stir
up
our
graces
,
and
to
perswade
the
soul
to
receive
them
.
It
is
Faith
that
stirs
up
all
Grace
,
and
directs
all
Grace
,
and
holds
every
Grace
to
its
work
,
and
so
long
as
it
continueth
,
keepeth
all
other
Graces
in
exercise
.
But
more
particularly
,
By
the
Spirit
of
Faith
,
he
meaneth
the
receipt
of
a
powerful
faith
,
because
a
spirit
of
Faith
,
and
a
constant
Faith
,
because
it
is
a
spirit
of
Faith
;
for
the
spirit
is
put
to
things
that
be
strong
and
constant
:
And
the
Spirit
is
a
strong
worker
,
and
it
is
the
spirit
of
Faith
,
and
a
free
worker
,
because
it
is
a
spirit
of
Faith
that
workes
more
or
less
according
as
it
seeth
need
.
It
is
an
holy
grace
,
because
it
comes
from
the
holy
Spirit
,
and
therefore
it
is
a
grace
indeed
that
makes
us
holy
.
First
it
is
a
Spirit
of
Faith
,
that
is
a
powerful
work
of
Faith
,
Now
a
spir●t
of
Faith
doth
overcome
our
unbeleeving
natures
;
Faith
a
power
full
work
.
a
spirit
works
strongly
,
takes
away
actual
resistance
:
Faith
comes
not
by
perswasion
,
but
by
a
powerful
waking
strength
;
for
if
it
came
by
perswasion
,
the
Devil
would
perswade
to
unbelief
sooner
than
the
Spirit
should
perswade
to
faith
;
for
he
hath
more
help
for
unbelief
than
there
is
for
faith
;
we
have
in
us
more
arguments
against
truth
,
and
against
goodness
,
than
for
it
:
And
therefore
if
it
were
but
a
meer
perswasion
,
and
the
soul
not
over
powred
by
the
Holy
Ghost
to
believe
,
it
would
never
believe
:
So
that
it
is
not
left
indiff●rent
to
us
to
believe
,
or
not
believe
,
when
Gods
Spirit
comes
,
but
the
Spirit
,
as
Winde
is
a
powerful
work
,
and
because
it
takes
away
all
prevailing
resistances
from
the
soul
,
and
makes
way
for
it self
,
bringing
an
heavenly
light
into
the
understanding
,
and
a
spiritual
kind
of
reasoning
,
and
an
heavenly
obedience
into
the
will
,
bowing
it
to
obedience
of
divin●
truths
to
yeeld
to
them
,
because
by
little
and
little
,
it
consumes
corruption
,
it
takes
away
prevailing
corruption
,
and
makes
the
soul
believe
,
though
there
be
roots
of
Infidelity
remaining
.
The
Spirit
takes
down
the
rebellion
of
nature
so
far
that
it
shall
not
prevail
.
They
never
have
Spirit
of
faith
,
that
think
The
Spirit
takes
down
the
Rebellion
of
our
nature
.
they
can
resist
.
When
the
Spirit
comes
,
it
subjects
all
to
its
work
;
but
I
will
not
make
a
Counterpoynt
of
it
;
but
indeed
the
Spirit
of
faith
takes
away
all
resistances
,
which
is
to
be
observed
,
not
only
against
diverse
Heresies
in
this
time
,
or
opinious
at
lest
that
tend
that
way
,
for
they
end
in
a
little
better
than
Heresie
;
but
likewise
to
thi●k
what
an
excellent
grace
it
is
,
how
much
we
are
beholding
to
God
for
it
,
how
to
importune
God
for
it
,
considering
it
is
such
a
supernaturall
,
holy
,
and
powerfull
A
constant
work
.
grace
of
the
Spirit
.
And
then
it
is
a
constant
work
.
Gods
Children
do
not
only
beleeve
now
,
and
then
,
but
they
have
a
Spirit
of
faith
.
Now
Spirit
implyeth
a
constant
inclination
in
the
scripture
p●hras●
,
as
a
Spirit
fo
Lying
,
of
Falsity
,
of
Envy
,
is
an
inclination
that
way
,
and
a
Spirit
of
faith
is
a
constant
inclination
wrought
in
the
Spirit
,
to
live
by
faith
constantly
,
to
depend
upon
God
for
all
things
,
partdon
of
sinnes
,
life
everlasting
,
provision
,
and
protection
in
this
world
.
Again
,
because
it
is
called
the
Spirit
of
faith
,
it
sheweth
that
it
is
a
free
grace
,
and
the
grounds
why
some
have
more
or
lesse
faith
,
it
is
free
for
measure
and
free
for
time
.
They
that
have
Why
men
have
more
or
lesse
saith
.
faith
,
have
the
Spirit
of
faith
,
they
have
not
faith
at
command
,
no
,
the
Spirit
bloweth
where
it
listeth
,
more
or
less
;
If
you
ask
why
some
have
great
,
some
less
faith
?
It
is
because
God
seeth
it
needfull
for
them
in
afflictions
,
to
have
a
great
measure
of
faith
,
them
that
are
wretched
in
the
world
,
that
have
preencounterd
great
dangers
and
afflictions
,
it
is
necessa●y
to
have
a
great
measure
of
faith
,
and
God
giveth
it
.
For
the
Spiris
is
a
wise
Spirit
,
and
giveth
faith
according
to
the
exigences
of
particular
persons
,
more
or
lesse
,
for
it
is
a
Spirit
The
things
God
workes
by
his
Spirit
in
regard
of
the
freness
of
them
,
are
called
graces
,
they
as
they
are
wrought
by
the
Spirit
are
called
the
graces
of
the
Spirit
.
The
graces
of
the
Scriptures
,
are
not
like
●he
graces
of
the
Heathens
in
their
Ethickes
,
and
Moralls
,
who
call
them
habits
,
but
they
have
their
names
from
their
efficiency
,
the
Spirit
of
love
,
as
they
be
from
Gods
freenesse
,
they
are
called
the
Spirit
of
faith
,
as
referring
all
to
the
work
of
Gods
Spirit
,
because
as
we
are
saved
by
grace
,
So
we
must
be
ready
to
give
all
glory
to
the
work
of
the
Spirit
.
And
therefore
we
should
not
be
much
discontent
if
we
have
not
so
great
a
measure
as
others
have
,
but
thankfull
for
the
least
properties
of
faith
,
for
the
measure
of
it
comes
from
the
Holy
Ghost
who
is
a
free
worker
.
The
Holy
Ghost
is
not
a
naturall
worker
,
as
fire
burneth
with
extremity
of
its
streugth
,
because
it
is
an
naturall
agent
,
but
the
Holy
Ghost
being
a
wise
and
free
agent
,
workes
according
to
his
good
will
and
pleasure
;
And
therefore
take
heed
how
we
grieve
the
Spirit
of
God
,
which
is
a
Spirit
of
faith
,
but
as
the
Apostle
giveth
wise
counsell
,
work
out
your
salvation
with
fear
and
trembling
,
because
it
is
God
that
giveth
the
will
and
the
deed
of
his
good
pleasure
,
if
we
esteem
not
the
Spirit
as
we
should
,
the
Spirit
may
withdraw
and
suspend
the
sweet
exercise
of
faith
,
though
not
wholy
take
it
away
,
because
it
is
a
grace
that
proceeds
from
a
free
agent
,
the
Holy
Ghost
.
And
it
is
said
likewise
,
we
have
the
same
Spirit
of
faith
;
because
the
same
Spirit
of
God
workes
the
same
faith
from
Adam
the
first
beleever
to
the
end
of
the
world
.
Beloved
,
those
before
Christ
,
they
were
saved
by
Christ
,
as
we
read
,
Act.
15.
When
our
hearts
are
purified
,
we
are
saved
by
faith
,
as
they
were
.
There
There
is
the
same
Spirit
of
faith
in
all
the
Children
of
God
.
is
one
Spirit
breathed
into
all
the
Children
of
God
to
the
end
of
the
world
,
the
same
Spirit
is
in
the
hidden
members
;
What
shall
I
say
?
the
same
Spirit
with
them
,
the
same
Spirit
with
Christ
their
head
,
one self
same
Spirit
is
in
Christ
our
head
,
and
in
all
the
mvmbers
of
Christ
from
the
beginning
to
the
end
of
the
world
.
And
as
there
is
one
Spirit
,
so
one
Spirit
of
faith
in
regard
of
the
object
,
the
same
things
beleeved
.
For
though
faith
be
diverse
,
according
to
the
diversity
of
belief
,
yet
in
regard
of
the
things
beleeved
,
and
the
cause
of
faith
,
the
Spirit
,
they
are
all
one
,
Jesus
Christ
the
same
yesterday
,
and
to
day
,
and
forever
.
There
is
nothing
we
beleeve
in
the
Gospel
,
but
they
did
beleeve
,
before
Christ
;
our
faith
is
Abrahams
faith
,
and
Davids
faith
;
I
will
give
an
instance
,
before
Christ
Abraham
beleeved
in
Christ
,
and
saw
his
day
,
and
rejoyced
.
And
the
Sacament
of
circumcision
was
a
seal
of
the
righteousnesse
of
faith
,
as
our
Sacraments
are
seales
of
our
faith
.
And
likewise
they
gave
all
to
the
Spirit
of
God
.
Breath
thy
law
into
our
hearts
.
And
Moses
giveth
the
reason
,
why
they
heard
,
and
saw
in
the
wildernesse
,
and
profitted
not
,
God
gave
them
not
an
heart
.
All
was
given
to
the
Spirit
,
as
now
,
and
life
everlasting
.
They
beleeved
,
as
well
as
we
do
now
.
At
thy
right
hand
are
pleasures
for
evermore
.
Christ
was
believed
,
as
well
as
now
.
He
was
Emanuel
then
,
and
with
them
,
as
well
as
with
us
,
though
we
have
a
farther
measure
of
revelation
.
Christ
is
laid
,
Christ
is
a
corner
stone
,
and
whosoever
beleeveth
on
him
shall
not
be
ashamed
.
None
beleeveing
in
Christ
can
be
ashamed
.
There
was
the
same
Covenant
of
grace
,
Whosoever
beleeveth
shall
not
perish
but
have
everlasting
life
,
as
now
.
And
therefore
beleevers
are
called
,
The
Children
of
Abraham
,
heaven
the
bosome
of
Abraham
.
Women-believers
are
called
the
Daughters
of
Abraham
,
because
there
is
one
Spirit
of
faith
in
belieevers
from
the
beginning
of
the
world
to
the
end
of
it
.
Now
the
particulars
are
revealed
more
cleerly
,
the
Canon
is
inlarged
,
the
Gospel
is
added
to
the
precepts
of
the
law
,
but
notwithstanding
for
fundamentall
poynts
they
are
the
same
from
the
beginning
to
the
end
of
the
Church
.
The
difference
between
them
,
and
us
,
was
in
outward
garments
in
outward
affection
,
as
a
man
differs
from
a
child
in
garments
and
outward
habbit
,
and
yet
is
the
same
man
;
So
the
Church
of
the
Jewes
and
our
Church
are
all
one
Church
,
only
differing
in
ceremonies
and
outward
concernments
,
and
yet
still
the
same
Church
:
The
difference
is
the
accidental
&
outward
,
the
effential
main
points
,
are
alwaies
the
same
and
therefore
the
grand
poynt
of
faith
.
We
beleeve
,
is
not
yesterdayes
faith
,
as
the
Papists
would
make
it
,
like
the
Gibeonites
,
that
when
they
came
but
from
hard
by
,
came
with
mouldy
bread
and
shoos
,
counterfeiting
that
they
came
from
a
far
courtry
.
So
you
shall
have
it
in
every
Papists
mouth
.
ours
is
the
ancient
Religion
,
the
Fathers
Religion
,
when
it
was
but
of
yesterday
,
and
of
all
Novelties
,
but
we
are
true
Catholickes
,
because
we
beleeve
an
universall
truth
.
The
same
Spirit
of
faith
which
they
had
in
all
ages
of
the
Church
before
.
We
beleeve
The
reformed
true
Catholicks
.
nothing
but
what
Abraham
,
Moses
,
David
,
and
the
Prophets
beleeved
,
we
are
the
Catholicks
,
We
are
not
Upstarts
,
and
I
prove
it
by
this
reason
.
There
is
nothing
we
beleeve
,
but
they
beleeved
,
whatsoever
we
beleeve
,
all
the
Antient
Fathers
,
and
Patriarkes
beleeved
.
Now
that
faith
is
most
Catholick
that
all
the
Patriarkes
,
Prophets
,
and
Apostles
beleeved
,
and
that
they
themselves
beleeve
;
they
only
adde
patcheries
of
their
own
,
and
therefore
they
have
a
new
faith
,
but
we
the
same
;
they
beleeve
the
two
Sacraments
,
but
they
adde
their
own
;
but
they
beleeve
the
Scriptures
,
but
they
adde
traditions
;
they
beleeve
salvation
from
Christ
,
but
they
adde
works
;
beleeve
we
must
call
upon
God
,
but
they
add
Saints
to
Christ
in
invocation
and
mediation
they
have
destructive
additions
of
their
own
which
spoyleth
all
in
the
conclusion
.
What
they
have
,
we
have
,
but
their
patcheries
,
neither
they
,
nor
we
have
;
and
therefore
is
not
our
faith
more
Catholick
,
that
holds
the
same
things
with
the
Patriarks
and
Prophets
,
more
than
they
,
that
have
only
meer
additions
of
their
own
?
That
wherein
they
differ
from
us
is
not
Catholick
in
their
own
confession
,
for
they
have
it
not
out
of
Scripture
,
nor
Catholick
with
us
in
regard
of
the
divided
Church
,
that
they
had
,
it
was
neither
the
faith
of
the
Antients
,
Patriarks
nor
Prophets
before
Christ
,
nor
of
the
antient
Fathers
since
Christ
,
and
therefore
they
are
fain
to
flie
to
traditions
,
and
their
own
devices
,
and
to
make
Articles
of
their
own
,
as
Pius
4th
.
made
not
many
years
since
as
many
Articles
of
his
own
,
as
there
be
Articles
in
the
Creed
,
for
they
say
the
present
Church
is
led
by
the
Spirit
of
God
infallibly
,
and
according
to
the
present
state
of
the
Church
things
must
be
expounded
.
Therefore
they
be
true
Catholicks
that
hold
with
the
Antient
Church
,
and
them
too
,
in
such
things
as
be
true
.
And
therefore
we
deserve
the
name
of
Catholicks
,
and
they
of
Neutralists
.
For
is
not
that
more
Catholick
,
which
is
the
same
with
Antient
Patriarks
,
with
Antient
Fathers
since
Christ
,
and
the
same
with
them
,
than
that
wherein
they
differ
from
us
?
Indeed
that
wherein
they
differ
from
us
is
meerly
the
act
of
a
pivate
Spirit
of
the
one
,
not
as
if
they
did
only
adde
,
and
still
retain
truth
,
but
they
defile
whatsoever
passeth
from
them
;
for
they
do
change
some
things
,
adde
somethings
,
take
away
some
things
.
They
change
the
Government
of
Christ
into
a
Tyranny
,
making
the
Pope
head
,
the
Sacrament
of
the
Lords
supper
into
a
sacrifice
,
and
transgresse
every
article
of
Religion
;
They
take
away
the
cup
in
the
Sacrament
;
and
then
their
additions
are
destructive
additions
,
If
they
adde
,
they
overthrow
all
.
As
Paul
saith
to
the
Galathians
,
If
ye
be
circumcised
Christ
shall
profit
you
nothing
,
and
if
you
look
to
be
saved
by
the
Law
,
you
shall
misse
of
salvation
,
and
whosoever
teacheth
another
Doctrine
different
,
is
anathema
,
is
accurst
,
their
additions
are
destructive
additions
,
if
they
were
perfective
't
were
another
matter
,
but
they
adde
something
to
faith
,
which
overthroweth
faith
,
and
something
to
Christ
,
which
takes
away
Christ
.
They
do
not
hold
to
the
head
,
but
have
another
head
than
Christ
,
other
Mediators
,
and
other
rules
of
faith
,
they
do
not
agree
in
the
principles
of
faith
.
They
agree
that
the
Word
is
the
Word
,
but
then
to
take
away
the
edge
of
it
,
they
adde
something
to
weaken
it
,
their
own
expositions
,
traditions
,
and
applications
;
so
that
they
have
what
we
have
,
yet
they
change
all
poynts
of
Religion
,
and
the
additions
are
against
the
foundation
and
destructive
.
Not
that
but
divers
of
them
go
to
heaven
,
but
it
is
not
by
their
tenents
,
but
they
hold
contradictions
,
and
in
the
hour
of
death
,
they
cleave
to
the
one
,
and
forsake
the
other
,
howsoever
for
cavill
sake
,
they
hold
merits
and
righteousnesse
with
obedience
of
Christ
,
yet
they
that
belong
to
God
amongst
them
,
at
time
of
death
,
renounce
that
Religion
,
and
cleave
onely
to
Christ
and
obedience
of
Christ
to
justification
by
faith
.
But
my
meaning
is
not
to
take
up
time
in
these
things
,
but
only
to
breed
a
love
of
the
Religion
we
have
,
that
hath
a
justification
in
the
main
tenets
we
hold
from
the
enemy
,
from
the
Antient
Church
,
from
the
Christian
Church
,
having
one
spirit
of
faith
.
And
to
say
truth
,
they
have
the
old
spirit
,
as
in
Revelations
,
the
spirit
of
Egypt
,
(
for
so
is
Rome
called
)
and
the
spirit
of
Sodome
,
and
as
it
is
for
the
most
part
called
,
the
spirit
of
Babylon
,
for
they
have
a
cruell
and
bloody
spirit
,
and
the
filthy
spirit
of
the
Sodomites
,
and
the
Idolatrous
spirit
of
Egypt
,
and
the
tyrannicall
City
of
Babylon
,
for
they
have
the
same
spirit
with
them
:
But
for
ancient
Tenets
of
Religion
,
we
may
safely
say
,
that
in
the
main
points
of
Religion
,
we
have
the
same
Spirit
of
faithfull
Abraham
,
the
Patriarchs
,
David
,
the
Prophets
,
Apostles
,
and
Ancient
Fathers
,
therefore
we
may
be
bold
.
There
is
one
Faith
from
the
beginning
of
the
world
,
to
the
end
of
the
world
,
the
Faith
of
the
Elect
,
Faith
once
given
,
as
Jude
calls
it
.
I
cannot
press
this
point
;
but
make
this
use
further
of
it
:
We
have
the
Spirit
of
Faith
,
and
the
same
Spirit
of
Faith
with
them
that
were
before
:
Therefore
let
this
comfort
us
,
that
if
wee
Beleevers
have
communion
with
the
Church
of
God
from
the
begining
of
the
world
to
the
end
of
the
same
.
truly
beleeve
,
we
are
brought
into
communion
and
fellowship
with
the
Church
,
that
hath
been
,
and
that
shall
be
to
the
end
of
the
world
,
that
is
now
in
Heaven
;
for
we
have
all
one
Spirit
,
though
instead
of
Faith
they
have
Vision
,
yet
we
have
all
one
Spirit
.
Is
it
not
a
sweet
thing
to
have
Communion
with
Abraham
,
Isaac
,
and
Jacob
,
and
all
the
Prophets
,
and
Apostles
?
And
so
we
have
,
if
we
be
true
Beleevers
,
by
the
same
Spirit
of
Faith
:
Perhaps
we
differ
in
measure
and
degree
,
because
the
necessities
of
one
are
more
than
the
necessities
of
another
:
As
in
Organ-pipes
,
the
same
breath
is
in
all
the
Pipes
,
but
some
sound
little
,
and
some
have
a
greater
sound
,
answerable
to
the
making
of
them
,
yet
one
breath
makes
them
all
sound
:
So
there
is
the
same
Spirit
in
all
the
Church
,
but
some
have
little
,
some
greater
measure
,
according
as
their
necessities
and
places
in
the
Church
are
;
and
therefore
it
is
of
great
comfort
,
and
it
may
teach
us
,
as
a
comfort
,
that
we
We
ought
to
love
the
union
and
communion
of
Saints
.
have
Communion
of
Saints
in
this
Church
,
that
the
Spirit
is
in
all
;
so
to
love
Communion
of
Saints
;
we
have
one
Faith
,
one
Spirit
,
one
Baptism
.
That
wherein
Christians
agree
is
better
advantageous
to
this
purpose
to
enforce
Unity
and
Peace
,
than
any
thing
wherein
they
disagree
,
to
make
a
rupture
and
fraction
;
perhaps
they
may
disagree
in
Ceremonies
,
in
Opinion
,
of
this
,
or
that
;
but
if
there
be
one
Faith
,
one
Baptism
,
if
there
be
unity
in
the
main
,
shall
other
things
of
lesse
concernment
be
of
force
to
make
a
fraction
in
the
Church
?
Oh
,
Beloved
,
no
;
the
Church
before
Christ
,
and
the
Church
after
Christ
for
garments
they
did
differ
,
for
outward
appurtenances
;
as
a
Child
and
a
Man
,
it
is
the
same
person
,
yet
he
hath
one
apparel
,
when
young
,
another
when
a
man
;
so
the
Church
when
young
,
had
one
kinde
of
Ceremony
,
when
old
another
,
yet
at
all
times
one
Spirit
:
So
one
Church
may
differ
from
another
,
Though
the
Church
of
God
differs
in
some
outwards
,
yet
it
is
a
true
Church
.
in
this
and
that
particular
,
outward
Appendixes
,
but
what
is
that
to
the
Spirit
of
Faith
?
There
is
one
Spirit
of
Christ
in
all
,
and
is
not
that
of
greater
force
to
knit
together
than
other
lesser
matters
to
make
a
division
?
Which
should
teach
us
more
and
more
to
study
the
Unity
of
the
Spirit
.
Were
it
not
an
excellent
thing
,
if
all
Christians
in
the
world
had
the
Spirits
to
agree
in
the
same
things
,
and
love
the
same
things
that
shall
be
our
life
in
Heaven
?
and
it
were
not
heaven
on
earth
if
there
were
no
agreement
in
the
judgement
and
affections
of
Christians
:
Therefore
study
Peace
;
and
for
other
matters
,
they
will
follow
:
Let
them
not
be
of
that
concernment
as
to
make
any
separation
;
Phil
.
2.
If
any
consolation
,
if
any
peace
,
if
any
love
,
&c.
be
of
like
minde
one
toward
another
;
Why
,
what
is
the
cause
they
presse
Union
so
much
?
Because
our
happiness
is
in
it
,
and
Christ
in
his
excellency
,
to
pray
that
Christ
and
all
may
be
one
,
because
the
same
Spirit
that
knitteth
to
Christ
,
knitteth
to
one
another
,
by
love
;
and
all
grace
,
and
comforts
are
derived
to
Christians
,
as
knit
to
Christ
by
Faith
,
and
to
others
by
Love
.
If
wee
be
not
knit
to
Christ
,
there
is
no
derivation
of
Grace
from
the
Head
;
where
there
is
no
derivation
,
there
is
decay
of
Grace
suitable
.
Therefore
as
wee
will
grow
in
Grace
and
Comfort
,
there
is
more
force
in
Union
than
is
thought
of
,
and
if
it
were
serious
thought
of
,
in
regard
of
our
own
benefit
,
wee
would
labour
to
maintain
it
.
Vers
.
13.
We
having
the
same
spirit
of
Faith
,
according
as
it
is
written
,
I
beleeved
,
and
therefore
have
I
spoken
:
we
also
beleeve
,
and
therefore
speak
.
YOU
have
heard
before
at
large
,
how
the
Apostle
answers
all
discouragements
,
from
Gods
gracious
dealing
with
them
.
Now
Saint
Paul
goeth
forward
with
the
words
read
to
the
end
of
the
Chapter
,
in
setting
down
divers
incouragements
to
help
him
to
go
in
his
Christian
course
:
One
is
in
the
Verse
I
have
read
to
you
;
We
have
the
same
spirit
of
faith
,
as
it
is
written
,
&c.
Wee
must
goe
through
many
Afflictions
,
inward
,
and
outward
,
before
we
come
to
heaven
:
And
therefore
the
Apostle
multiplies
grounds
of
comfort
,
whereby
hee
may
be
carryed
through
all
to
the
end
of
his
race
.
The
first
ground
of
comfort
in
these
words
,
is
from
the
words
,
We
have
the
same
spirit
of
faith
that
David
,
and
others
had
before
,
and
therefore
we
speak
,
therefore
we
are
bold
in
our
profession
.
In
these
words
we
have
already
considered
divers
things
.
Of
Faith
we
shall
have
occasion
to
speak
afterward
.
Now
whereas
he
comforts
himself
from
the
example
of
David
,
David
beleeved
,
and
spake
,
and
therefore
I
beleeve
and
speak
,
we
have
a
sweet
pattern
how
to
make
use
〈◇〉
the
Scriptures
;
in
How
to
make
use
of
the
Scriptures
.
reading
of
them
,
read
our selves
in
the
Scriptures
.
The
Scriptures
are
not
onely
written
for
us
,
and
written
for
them
that
lived
in
those
times
,
but
God
in
his
infinite
wisdom
,
and
foresight
,
knew
that
whosoever
was
in
Scripture
,
should
be
appliable
to
all
times
and
states
of
the
Church
;
for
though
it
was
written
at
divers
times
,
yet
nothing
shall
fall
out
to
the
end
of
The
Scriptures
continuance
.
the
world
,
but
there
is
something
in
Scripture
to
rule
it
,
else
there
would
need
multiplication
of
Scriptures
to
the
end
of
the
world
:
And
therefore
the
Scriptures
contain
necessary
truths
,
both
for
the
times
wherein
they
were
written
,
and
for
all
times
to
the
end
of
the
world
.
As
the
Apostle
argues
,
David
believed
,
and
spake
,
therefore
we
may
,
because
the
case
is
alike
.
The
Church
in
regard
of
Prerogatives
of
Salvation
,
and
in
regard
of
many
duties
and
promises
,
hath
the
like
command
and
interest
from
the
beginning
of
the
world
;
as
we
say
of
corpus
homogenium
,
every
part
of
an
homogeneal
body
hath
respect
to
the
whole
;
every
drop
of
water
,
is
wa●er
;
every
spark
of
fire
,
is
fire
;
but
every
piece
of
an
arm
is
not
an
arm
,
because
it
is
heterogeneal
.
I
speak
of
it
,
because
in
many
prerogatives
and
promises
there
is
the
like
reason
of
every
member
,
and
of
one
member
and
another
,
as
David
speaks
,
and
beleeves
,
and
therefore
we
speak
:
Abraham
beleeved
,
and
it
was
imputed
for
righteousness
;
let
us
beleeve
,
and
it
shall
be
imputed
for
righteousness
.
I
beleeved
,
As
they
of
old
,
so
we
now
believing
shall
find
mercy
.
and
found
mercy
;
if
we
beleeve
,
we
shall
have
mercy
.
Peter
after
he
denyed
his
Master
,
found
mercy
;
if
we
doe
the
same
,
we
shall
finde
the
same
,
because
there
is
the
same
reason
for
the
whole
Church
,
and
every
particular
member
:
And
therefore
when
we
read
the
Scripture
,
we
should
read
to
take
something
out
for
our selves
:
When
we
read
any
promise
,
this
is
mine
;
and
any
Priviledges
,
these
belong
to
me
;
when
we
read
a
good
example
,
this
concerns
me
;
as
I
said
before
,
Whatsoever
was
before
written
,
was
written
for
our
learning
,
that
through
patience
,
and
learning
of
the
Scripture
we
might
have
hope
.
There
is
not
any
thing
that
befalls
a
Christian
in
his
life
,
but
there
is
a
rule
or
pattern
for
it
in
Scripture
,
if
we
were
skilfull
to
bring
the
places
and
rules
together
,
we
should
see
a
ground
in
Scripture
for
every
thing
,
both
for
all
duties
,
and
all
things
to
be
beleeved
.
And
there
be
not
onely
rules
in
Scripture
,
but
also
rules
quickning
by
example
;
for
Divinities
is
of
practical
knowledge
,
and
therefore
it
is
enlivened
,
and
interlaced
with
examples
,
as
here
he
makes
use
of
the
example
of
David
.
God
doth
not
write
us
Laws
,
and
leave
them
barely
in
our
poss●ssion
God
gives
us
not
only
laws
,
but
quickens
them
by
examples
.
as
commands
,
but
God
quickens
and
enlivens
all
the
rules
and
promises
with
the
practice
of
some
of
the
blessed
Saints
:
None
can
read
Davids
Psalmes
but
he
shall
read
himself
in
them
;
he
cannot
undergoe
a
trouble
,
but
he
shall
find
David
under
the
same
trouble
;
he
shall
not
need
a
comfort
,
but
he
shall
see
David
comforted
with
the
same
comfort
;
so
that
he
is
a
pattern
for
them
.
It
is
a
comfortable
thing
to
read
the
Scriptures
,
because
there
we
shall
find
whatsoever
is
usefull
for
us
.
They
Read
the
scriptures
because
therein
we
find
whatsoever
is
needfull
for
us
.
that
go
into
a
garden
that
is
beset
with
flowers
,
they
cannot
but
receive
a
sweet
Spirit
and
breath
from
the
flowers
in
the
very
walkes
,
and
so
there
is
such
a
Spirit
in
Scripture
,
that
we
canno●
read
the
Sciptures
with
reverence
,
but
there
is
a
sweet
savour
that
springeth
from
them
,
which
both
delights
and
strengthens
at
once
.
No
walk
is
so
comfortable
as
the
walk
of
Scripture
,
therefore
take
our
solace
there
,
and
we
shall
see
the
promises
,
and
those
inlivened
with
examples
and
patterns
,
and
the
Spirit
of
God
bringing
the
like
sweetnesse
and
the
like
strength
into
our selves
.
Oh
that
we
would
be
more
in
love
with
reading
of
Scripture
.
We
see
the
Apostle
Paul
as
great
a
man
as
he
was
,
incourageth
himself
,
and
strengthens
himself
with
the
pattern
of
holy
David
,
David
beleeves
and
speakes
,
and
I
beleeve
and
speak
.
So
that
that
you
see
how
you
may
make
benefit
of
the
Scripture
.
From
hence
you
have
a
rule
of
inlargment
of
the
scripture
to
you
,
and
a
rule
likewise
of
application
,
that
when
we
read
the
scriptures
we
may
inlarge
them
,
and
apply
them
to
our selves
in
Our
duty
to
inlarge
&
apply
scripture
to
our selves
in
particular
.
particular
.
And
so
much
for
that
poynt
,
we
have
faith
,
the
spirit
of
faith
,
And
the
same
Spirit
of
faith
,
according
as
is
is
written
.
The
next
thing
observable
is
this
,
that
after
the
spirit
of
faith
,
he
names
beleef
,
and
after
beleef
,
he
names
speaking
;
whence
observe
the
connexion
and
knitting
together
of
these
things
by
God
,
the
coherence
that
God
hath
made
betwixt
.
First
there
is
the
Father
,
Son
,
and
Holy
Ghost
.
The
Spirit
is
the
Agent
that
workes
all
in
the
Church
,
it
being
Christs
Vicar
on
earth
,
and
that
Spirit
workes
a
spirit
of
grace
in
us
,
in
particular
,
a
spirit
of
faith
.
When
the
Holy
Ghost
hath
framed
our
spirits
to
We
must
first
have
a
principle
of
Faith
before
we
beleeve
,
the
habbit
before
the
act
.
beleeve
,
then
we
beleeve
,
and
when
we
beleeve
then
we
speak
.
So
that
these
go
together
,
the
Spirit
of
God
,
begetting
in
us
a
spirit
of
faith
,
and
an
act
of
beleeving
answerable
to
the
frame
proceeding
from
a
spirit
of
faith
,
and
then
because
faith
is
the
spring
and
foundation
of
all
other
graces
,
We
beleeve
,
therefore
we
speak
.
First
of
all
,
the
Spirit
of
God
workes
a
blessed
frame
in
our
hearts
,
here
called
the
Spirit
of
God
.
The
Holy
Ghost
doth
not
only
work
by
a
Christian
as
an
instrument
,
but
workes
in
him
as
a
subject
,
our
soul
is
altogether
out
of
frame
,
the
Holy
Ghost
therefore
puts
us
in
frame
by
a
spirit
of
faith
,
infusing
a
spirit
of
knowledge
into
the
Understanding
,
a
spirit
of
obedience
into
The
spirit
frames
the
wil
and
inlighteneth
the
understanding
,
and
we
beleeve
.
the
Will
,
he
draweth
the
Will
and
inlighteneth
the
Understanding
,
and
then
we
beleeve
.
All
actions
come
from
a
fountain
,
and
spring
,
and
life
,
and
frame
within
:
the
Holy
Ghost
worketh
a
holy
frame
,
and
then
we
act
.
We
must
not
think
of
beleeving
without
a
spirit
of
faith
.
First
,
for
that
is
to
conceive
of
a
River
without
a
spring
head
,
or
a
beam
without
a
sun
,
or
a
branch
without
a
root
.
And
therfore
as
faith
cannot
be
without
the
Holy
Ghost
;
So
beleef
cannot
be
without
the
spirit
of
faith
,
which
is
only
for
the
cleer
conceiving
of
the
poynt
.
We
shall
make
use
of
it
afterwards
.
First
a
spirit
of
faith
,
and
then
we
beleeve
.
So
that
the
grace
The
grace
of
Faith
from
the
spirit
,
but
the
act
is
ours
.
of
faith
cometh
from
the
Spirit
,
but
the
act
is
ours
,
and
comes
immediatly
from
us
,
which
serveth
to
answer
an
idle
objection
against
those
that
be
all
for
grace
.
If
we
do
all
by
the
help
of
the
Spirit
,
and
we
have
no
liberty
,
then
the
Holy
Ghost
beleeveth
,
and
the
Holy
Ghost
speaketh
,
and
the
Holy
Ghost
loveth
,
and
not
we
;
the
objection
is
idle
against
those
that
be
all
for
free
grace
.
It
is
true
,
the
grace
is
from
the
Spirit
,
but
when
the
grace
is
received
,
the
act
is
from
our selves
,
not
only
from
our selves
,
but
immediatly
from
our selves
,
we
cannot
but
confesse
it
so
.
For
instance
,
a
windy
instrument
is
fit
to
sound
,
but
it
actualy
Simile
.
soundeth
not
till
it
be
blown
.
So
other
instruments
of
hand
are
fit
for
Musick
,
but
it
makes
not
Musick
till
it
be
strucken
by
the
hand
.
So
we
do
not
actually
beleeve
,
but
by
an
act
of
the
Spirit
,
but
yet
the
act
of
beleeving
is
our
own
.
The
wind
in
one
instrument
,
&
the
hand
on
the
other
instrument
must
make
the
sounds
,
and
yet
the
instruments
sound
.
And
so
though
we
have
the
grace
of
faith
,
and
faith
is
ours
in
beleeving
,
yet
the
very
act
of
beleeving
cometh
from
the
Holy
Ghost
,
though
not
immediatly
.
We
speak
,
but
the
Spirit
opens
our
mouth
;
And
we
beleeve
,
but
the
Holy
Ghost
inspires
a
Spirit
of
faith
.
And
we
do
,
but
as
we
are
inabled
to
do
,
Acti
agimus
,
we
move
,
but
moti
movemus
.
So
that
there
is
an
action
,
and
passion
,
in
all
the
graces
and
exercises
we
do
;
We
are
first
Patients
,
and
then
Agent
,
first
the
Spirit
of
God
workes
on
us
,
and
then
we
work
▪
not
the
Spirit
immedialy
,
but
we
by
the
Spirit
.
So
we
see
how
these
two
are
reconciled
,
We
beleeve
,
we
speak
,
we
do
good
,
and
yet
the
Holy
Ghost
doth
all
,
how
?
Thus
,
The
Holy
Ghost
sets
us
in
a
holy
frame
,
and
then
being
in
that
frame
,
the
Holy
Ghost
fits
us
to
speak
,
to
do
,
to
work
,
to
suffer
,
to
do
all
that
is
to
be
done
;
we
are
the
Agents
,
and
yet
we
do
no
further
,
than
as
acted
by
a
superiour
Agent
.
As
with
the
orbes
,
the
inferiour
orbes
move
,
but
as
they
are
moved
by
an
higher
,
except
the
highest
of
all
:
so
all
the
subordinate
Agents
under
God
,
they
are
moved
by
God
.
For
if
the
will
were
moved
,
and
were
not
moved
by
God
,
then
so
many
wills
,
so
many
Gods
,
for
there
is
nothing
independent
but
God
.
But
to
speak
of
the
positive
truth
,
all
the
frame
of
grace
comes
from
the
Spirit
.
We
work
,
but
by
the
Holy
Ghost
,
as
Psal
.
51.
Open
my
lips
,
my
mouth
shall
shew
forth
thy
praise
.
Now
David
saith
here
,
we
beleeve
,
therefore
speak
,
we
speak
,
but
it
is
God
that
opens
our
mouth
.
But
I
rather
intend
poynts
of
practise
.
For
besides
that
proper
act
of
faith
to
beleeve
,
there
is
a
commanding
act
of
faith
,
which
stirs
up
the
soul
to
do
,
for
faith
stirs
up
all
other
graces
.
The
proper
act
is
to
beleeve
,
but
by
beleeving
it
stirs
up
&
quickens
all
other
graces
of
the
soul
.
Therefore
Heb
.
11.
you
see
that
all
other
graces
are
attributed
to
faith
.
By
faith
Enoch
did
walk
with
God
,
and
by
faith
Noah
prepared
an
Ark
,
and
by
faith
Moses
was
couragious
and
bold
,
and
so
you
see
all
their
excellent
graces
they
have
their
spring
and
stirring
up
from
faith
.
So
that
having
the
same
Spirit
we
not
only
beleeve
but
speak
.
The
next
poynt
observable
hence
is
,
That
a
Christian
knows
he
doth
beleeve
.
I
beleeve
,
therefore
I
speak
.
And
a
Christian
He
that
beleeves
,
may
know
that
he
beleeves
.
knoweth
his
own
faith
,
and
by
consequence
he
may
know
certainly
his
state
in
grace
.
It
is
not
an
idle
,
dormant
,
sleepy
,
faith
:
but
I
beleeve
,
therefore
I
speak
.
It
makes
them
fix
the
eyes
of
their
Soules
,
so
much
on
their
deserts
and
guilt
,
that
they
look
all
to
that
till
they
be
surprised
with
horrour
,
till
God
hath
humbled
them
,
though
there
be
a
st●ivnig
of
Soul
against
despair
,
and
striving
for
favour
and
mercy
.
In
these
particular
cases
there
may
be
Faith
without
th●
knowledge
of
the
act
.
But
ordinarily
the
frame
of
a
Christian
is
such
,
that
he
knoweth
what
he
knows
,
and
he
doth
know
that
he
doth
beleeve
when
he
beleeveth
;
and
thereupon
he
knoweth
his
state
in
Grace
,
how
else
should
he
be
thankful
to
God
?
how
should
he
be
pittiful
?
how
should
he
be
content
and
quiet
in
his
condition
?
how
should
he
be
fruitful
in
his
conversation
?
B●loved
,
the
knowledge
that
we
are
in
a
good
condition
,
is
a
most
fruitful
knowledge
,
it
is
the
best
frame
of
the
soul
,
when
it
hath
Grace
,
and
knows
it
hath
Grace
,
and
never
hath
a
good
frame
till
then
:
When
we
are
in
Gods
favour
,
and
we
know
that
we
are
in
Gods
favour
,
it
puts
us
in
a
holy
disposition
to
God
,
to
love
him
,
to
be
thankfull
to
him
,
and
in
a
gracious
disposition
to
him
to
be
abundant
in
the
work
of
the
Lord
.
It
works
a
sweet
disposition
in
our selves
,
begetting
in
us
much
patience
,
when
we
know
we
beleeve
,
and
beleeving
that
we
shall
be
saved
;
for
Salvation
is
the
end
of
Faith
;
Faith
never
endeth
but
in
Salvation
.
And
therefore
it
should
be
our
main
endeavour
to
beleeve
,
and
then
labour
to
know
that
we
doe
beleeve
,
that
Satan
may
not
hide
our
evidences
from
us
,
and
make
us
bear
false
witnesse
against
our selves
;
&
so
when
he
cannot
hinder
our
salvation
,
he
hinders
our
comforts
in
the
way
to
Heaven
(
as
it
is
his
way
)
by
casting
a
mist
and
cloud
between
our
soules
and
Gods
favours
.
Therefore
give
all
diligence
to
make
our
calling
and
election
sure
.
The
more
we
grow
in
assurance
that
we
beleeve
,
and
by
beleeving
our
interest
in
Christ
,
the
more
we
grow
in
grace
,
and
in
all
comforts
whatsoever
.
They
pretend
it
is
a
way
to
bring
to
security
:
Indeed
,
of
heavenly
security
it
is
:
But
who
feares
to
displease
God
most
?
and
who
takes
most
care
to
please
him
?
Is
it
not
them
that
have
sweet
contentment
in
his
favours
?
that
be
loth
to
displease
him
?
and
is
it
not
their
whole
care
to
please
him
,
and
continue
sweet
communion
with
God
?
They
speak
against
the
nature
of
the
things
,
and
against
experience
:
But
how
shall
a
Christian
know
that
he
doth
beleeve
?
Will
he
think
he
doth
not
beleeve
,
when
hee
cannot
peremptorily
conclude
,
I
doe
beleeve
?
though
he
cannot
reflect
upon
himself
strongly
,
yet
he
may
reflect
upon
himself
,
especially
by
conference
with
them
that
can
discern
that
he
hath
desires
;
there
is
afterwards
in
a
Christian
,
Christian
mourning
,
sighing
,
and
groaning
,
and
he
will
not
deny
but
he
How
to
know
whether
we
beleeve
.
desires
to
have
faith
,
he
mournes
that
he
that
it
not
.
Let
them
reflect
on
that
,
and
bring
the
scripture
to
that
case
,
the
scripture
speakes
comfortably
,
of
desires
,
of
desires
of
parts
,
of
the
gracious
desires
,
he
that
desires
faith
,
hath
a
measure
of
faith
,
if
he
desire
it
truly
.
And
therefore
you
say
you
have
no
faith
,
your
desires
shew
you
have
,
you
can
reflect
,
and
know
you
desire
,
mourn
,
hunger
,
and
thirst
,
and
would
have
grace
;
Now
are
the
promises
made
to
this
desire
.
Blessed
are
they
that
hunger
and
thirst
,
blessed
are
they
that
mourn
,
blessed
are
the
poor
in
spirit
.
Then
again
,
there
is
acombat
in
them
,
they
that
have
the
main
act
of
faith
,
they
have
strife
between
flesh
and
Spirit
,
between
unbeleef
and
faith
.
None
will
say
but
he
striveth
against
unbeleef
,
and
indeavours
against
it
.
That
very
strife
is
an
argument
that
there
is
a
Spirit
of
faith
,
an
act
of
faith
,
and
they
may
know
that
act
of
faith
,
if
they
will
consider
seriously
.
The
very
strife
is
a
greater
argument
of
comfort
,
that
they
have
faith
,
than
the
confidence
of
many
carnall
men
,
that
they
have
faith
.
For
their
confidence
is
a
false
argument
,
and
then
the
others
doubting
,
and
False
confidence
is
no
faith
.
striving
against
doubts
,
and
remainders
of
infidelity
,
is
an
argument
of
their
having
faith
.
Again
,
they
that
have
the
least
degree
of
faith
,
they
look
up
to
God
,
they
never
forsake
God
,
they
will
die
at
his
feet
,
and
they
will
cast
themselves
down
before
his
footstool
,
before
his
mercy
,
let
him
deal
with
me
as
he
will
,
they
resolve
of
that
.
And
where
this
is
,
it
argueth
a
spirituall
act
of
faith
.
So
that
in
some
cases
a
man
may
have
an
act
of
faith
,
and
yet
not
know
it
.
And
in
some
cases
there
may
be
a
confidence
of
the
presence
of
faith
when
yet
they
have
it
not
.
How
shall
I
know
false
confidence
?
it
is
a
large
poynt
,
and
I
How
to
discern
false
confidence
.
1.
It
is
groundless
.
will
name
but
two
or
three
things
.
False
confidence
is
groundlesse
,
voluntarily
taken
up
of
themselves
without
the
Scriptures
,
because
they
wish
well
to
themselves
,
and
out
of
self-love
,
they
think
they
have
any
thing
they
want
.
If
they
go
to
the
grounds
of
scripture
,
they
would
rather
despair
,
because
there
be
many
blasphemous
,
loose
lives
,
secure
of
goodnesse
,
faith
affirmes
he
is
not
worthy
to
live
,
that
beleeveth
not
.
If
they
did
beleeve
,
they
would
beleeve
their
own
damnation
,
they
should
beleeve
there
is
nothing
between
them
and
Hell
,
but
a
little
uncertain
life
,
for
they
live
in
the
curse
of
God
,
and
live
in
sin
damned
by
scripture
,
and
therefore
their
faith
,
is
not
only
a
barren
faith
,
but
a
presumptuous
faith
,
and
groundlesse
.
And
again
,
you
may
know
false
confidence
,
because
as
it
is
2
It
is
careles●
groundlesse
,
so
it
is
carelesse
in
the
use
of
good
meanes
.
A
confident
Spirit
,
out
of
self-love
,
will
perswade
it self
all
is
well
,
and
yet
be
bold
in
the
use
of
meanes
.
And
so
it
is
fearlesse
till
trouble
comes
,
and
when
trouble
comes
,
then
they
sink
.
He
is
confident
before
trouble
of
Conscience
,
or
outward
troubles
ceise
upon
him
,
but
when
any
troubles
come
,
then
they
see
all
was
but
a
spirit
of
presumption
and
carnall
confidence
,
then
they
see
there
was
never
sound
peace
between
God
and
them
,
never
sound
union
between
Christ
and
them
.
For
it
is
the
nature
of
false
confidence
,
to
be
confident
before
,
and
to
sink
into
despair
in
times
of
trouble
.
And
again
,
false
confidence
,
as
it
is
groundlesse
in
the
use
of
3.
It
is
fruitless
meanes
,
and
spiritlesse
in
danger
:
So
it
is
fruitlesse
,
it
brings
not
forth
fruit
of
faith
,
it
is
barren
.
And
therefore
let
people
that
be
carelesse
of
the
exercise
of
love
and
other
graces
in
their
conversation
:
boast
of
faith
,
what
they
will
,
it
is
but
a
confidence
,
they
think
they
beleeve
,
when
they
do
not
beleeve
.
In
the
next
Faith
is
an
active
grace
.
place
faith
is
an
exercising
grace
wheresoever
it
is
,
I
beleeve
,
therefore
I
speak
;
it
is
a
working
grace
wheresoever
it
is
.
He
shews
his
faith
by
obedience
&
practice
,
so
that
the
truth
of
faith
is
an
active
&
working
grace
,
&
therein
it
differs
from
the
confidence
spoken
of
before
.
It
workes
in
Heaven
,
it
workes
with
God
,
it
layeth
hold
upon
him
;
wrestles
with
him
for
a
blessing
,
&
overcometh
him
,
it
works
on
earth
,
&
overcomes
all
on
the
right
hand
,
&
left
,
all
temptations
of
prosperity
,
presenting
better
things
then
the
world
can
,
it
overcometh
all
temptations
on
the
left
hand
,
all
feares
and
threatnings
,
and
presents
to
the
Soul
worse
dangers
than
any
thing
here
.
What
can
be
threatned
comparable
to
Hell
?
and
what
can
be
promised
comparable
to
a
good
Conscience
,
and
Heaven
hereafter
?
it
workes
stronger
than
Hell
,
and
temptations
.
And
it
must
needs
be
so
,
because
it
is
a
grace
Our
advantage
by
touching
of
Christ
.
of
union
that
knits
us
to
Christ
.
It
is
the
fountain
of
life
,
we
cannot
touch
Christ
without
life
;
vertue
comes
from
him
upon
every
touch
:
his
grace
,
his
union
,
and
being
.
So
it
draweth
vertue
from
Christ
.
The
Spirit
of
faith
is
a
Spirit
of
power
,
a
Spirit
of
vigor
,
faith
infuseth
vigor
into
the
whole
Soul
,
silencing
all
objections
that
the
heart
can
make
,
answers
all
temptations
that
the
Devill
can
make
,
triumphs
over
all
that
can
be
presented
to
it
,
and
draweth
it
from
God
,
it
is
powerfull
with
God
himself
.
I
will
not
enter
into
common
places
of
faith
,
but
only
as
it
comes
in
my
way
shew
,
that
where
beleef
is
,
it
will
work
,
and
the
particular
work
of
it
is
to
speak
.
As
it
is
a
working
grace
,
so
it
is
a
bold
grace
,
I
beleeve
,
therefore
Faith
is
a
bold
grace
,
it
stirs
up
speaking
.
I
speak
.
If
there
be
faith
in
the
heart
,
it
will
expresse
it self
in
the
tongue
.
If
the
heart
be
a
good
treasure
it
will
vent
that
treasure
;
out
of
the
abundance
of
the
heart
the
mouth
will
speak
▪
And
therefore
as
there
will
be
incouragement
,
and
strength
,
and
vigour
,
so
there
will
be
boldnesse
in
speaking
to
God
.
Faith
is
a
grace
that
hath
liberty
with
it
,
where
the
Spirit
is
,
there
is
liberty
,
specially
where
the
Spirit
of
faith
is
,
because
faith
sets
the
Soul
at
liberty
from
fear
of
guilt
,
and
damnation
,
and
perswades
the
Soul
of
contentment
with
God
in
Jesus
Christ
.
Where
this
Spirit
of
faith
is
,
there
is
boldnesse
to
the
throne
of
grace
,
and
therefore
because
we
beleeve
,
we
speak
,
we
speak
to
God
in
prayer
,
because
we
beleeve
we
are
reconciled
to
God
In
Prayer
in
Jesus
Christ
.
Wheresoever
faith
is
,
there
is
prayer
,
speaking
to
God
in
prayer
is
the
prime
expression
of
faith
.
As
faith
is
the
birth
of
a
Christian
,
for
it
knits
him
to
Christ
the
fountain
of
life
.
A
Child
as
soon
as
it
is
born
,
cryeth
,
And
a
new
born
Child
,
as
soon
as
it
is
born
cryeth
to
God
;
he
hath
a
familiar
kind
of
boldnesse
to
go
with
reverence
to
God
,
and
say
,
Abba
Father
.
As
soon
as
ever
Paul
was
converted
,
behold
,
he
prayeth
,
Acts
9.
11.
he
might
speak
prayers
before
,
but
he
never
prayed
till
then
.
A
man
never
prayeth
,
till
he
beleeveth
,
and
when
he
beleeveth
,
he
prayes
presently
with
the
Spirit
of
faith
.
Therefore
it
is
a
Spirit
of
supplication
;
they
go
alwaies
together
.
And
the
reason
is
,
because
as
soon
as
ever
a
Christian
is
new
born
,
he
is
sensible
of
the
root
and
spring
whence
he
hath
all
his
strength
,
and
all
he
hopes
for
,
it
is
in
Christ
;
and
therefore
as
by
faith
,
he
is
knit
to
Christ
,
So
by
faith
he
makes
use
of
Christ
;
faith
is
an
emptying
grace
of
it self
,
&
emptying
the
soul
,
sendeth
Prayer
the
Ambassadour
of
Faith
.
forth
his
Ambassador
prayer
to
fetch
all
help
from
Heaven
,
Prayer
is
the
Messenger
,
the
Ambassadour
of
faith
,
the
flame
of
Faith
,
where
faith
is
kindled
within
it
flames
out
in
prayer
.
Prayer
you
know
,
sheweth
that
there
is
nothing
at
home
,
for
then
we
would
not
go
abroad
.
Faith
is
a
grace
that
goeth
out
of
its
self
,
it
hath
the
greatest
humility
that
can
be
,
and
is
alwaies
seated
in
an
humble
Soul
,
that
despaireth
of
it self
,
and
is
emptyed
of
it self
,
and
therefore
the
first
expression
of
faith
out
of
it self
,
must
be
to
the
fountain
of
help
,
and
fountain
of
strength
and
comfort
together
;
and
therefore
sends
forth
prayer
;
prayer
&
faith
are
all
one
,
prayer
being
nothing
but
faith
digested
into
words
&
conceptions
,
faith
prevails
,
so
prayer
prevails
,
&
according
to
the
measure
of
faith
,
so
are
the
degrees
of
the
spirit
of
prayer
;
&
then
again
,
our
tongues
being
our
glory
,
it
hath
a
desire
to
glorifie
God
,
and
that
is
,
in
speaking
,
praising
of
God
,
and
praying
to
God
.
And
therefore
those
that
do
not
pray
,
they
have
no
faith
;
little
faith
,
little
prayer
,
and
great
faith
,
great
measure
of
prayer
.
And
as
faith
groweth
,
so
the
Spirit
of
prayer
and
supplication
groweth
,
they
increase
,
and
decrease
,
in
a
proportion
.
And
therefore
let
us
examin
our selves
,
if
we
beleeve
,
to
pray
;
if
we
beleeve
,
to
speak
.
A
Christian
is
no
still-born
Creature
,
he
that
is
new
born
,
he
is
not
still-born
,
he
cryeth
to
his
Father
for
strength
of
grace
,
there
is
a
Spirit
of
boldness
,
together
with
the
Spirit
of
faith
,
whereby
we
can
look
God
in
the
face
reconciled
in
Jesus
Christ
.
Now
looking
upon
God
as
a
Father
,
we
cannot
but
(
as
to
a
father
)
repair
to
him
in
all
our
necessities
.
So
you
see
the
connexion
of
these
two
.
I
beleeve
,
therefore
I
speak
.
And
as
it
is
true
of
prayer
,
so
of
praise
,
for
that
is
also
the
Language
In
praise
.
of
the
Spirit
of
God
,
God
will
have
occasion
,
for
our
tongue
is
our
glory
,
we
glorifie
him
in
our
whole
man
.
The
heart
giveth
him
the
glory
of
all
his
attributes
,
the
speech
giveth
the
glory
of
it
to
him
.
And
therefore
Psal
.
5.
When
I
am
filled
with
marrow
and
fatnesse
,
the
inward
comforts
of
grace
,
then
shall
I
praise
thee
with
joyfull
lips
,
that
is
,
then
shall
he
sound
forth
the
A
Christian
praises
God
,
not
only
for
what
is
past
,
but
what
is
to
come
.
prayses
of
God
in
his
speech
.
He
prayseth
God
not
only
for
what
is
past
,
but
he
prayses
him
for
what
is
to
come
.
I
beleeve
,
therefore
I
speak
.
For
if
a
man
by
the
Spirit
of
faith
apprehend
the
resurrection
of
the
body
,
and
glory
in
the
world
to
come
,
that
Spirit
apprehending
the
excellency
to
come
,
will
stir
him
up
to
prayse
God
before
hand
,
as
by
a
Spirit
of
faith
,
we
take
things
in
trust
,
as
if
present
,
we
see
heaven
,
and
glory
to
come
,
as
if
present
;
For
faith
is
the
evidence
of
things
not
seen
:
So
it
stirs
●eb
.
11.
1.
up
affections
as
if
present
,
in
heaven
we
shall
praise
God
for
ever
,
and
therefore
faith
makes
heaven
,
and
happinesse
,
as
if
present
to
the
Soul
.
It
inlargeth
the
Soul
with
thanks
beforehand
.
Therefore
when
the
Apostles
speak
of
the
glorious
condition
to
come
,
presently
they
break
out
into
praises
.
As
they
beleeve
,
so
they
speak
,
as
Peter
prayeth
,
By
the
Father
of
our
Lord
Jesus
Christ
,
that
hath
begotten
us
again
to
our
inheritance
immortall
,
1
Pet
.
1.
3
,
4.
undefiled
,
reserved
for
us
the
heavens
.
He
beleeveth
heaven
is
kept
for
him
,
and
he
for
heaven
,
and
therefore
he
praiseth
God
for
it
.
If
we
beleeve
the
blessed
state
to
come
,
we
will
speak
the
praises
of
God
before
hand
;
and
therefore
it
is
the
state
of
Gods
Children
in
time
to
come
,
revealed
now
,
that
God
may
have
present
Praise
.
Faith
sets
the
Soul
in
heaven
in
some
sort
,
and
as
it
setteth
us
in
heaven
where
Christ
is
our
head
,
so
it
setteth
us
into
the
imployment
of
heaven
;
and
what
is
that
?
To
have
an
heart
inlarged
to
praise
God
.
Likewise
if
we
beleeve
we
will
speak
to
men
,
not
only
to
God
A
Christian
speaks
of
God
,
and
for
God
,
to
men
.
in
prayer
,
but
of
God
to
men
,
in
the
great
congregation
,
as
the
Prophet
speakes
;
we
will
not
be
ashamed
of
God
;
but
speake
to
him
by
prayer
in
all
things
,
and
of
his
truth
,
&
speak
for
him
too
,
when
Religion
is
opposed
,
and
his
Children
disgraced
;
he
that
hath
not
a
word
to
speak
of
God
for
the
benefit
of
others
by
way
of
edification
,
that
hath
not
the
Spirit
of
prudence
to
speak
a
word
in
season
,
nor
a
Spirit
of
courage
to
speak
for
God
,
I
will
never
beleeve
he
will
speak
to
God
as
he
should
,
Faith
will
make
us
to
speak
to
God
,
of
God
,
and
for
God
.
I
will
never
beleeve
,
he
doth
beleeve
.
For
he
that
beleeveth
,
he
will
speak
to
God
in
prayer
,
and
praises
,
and
of
God
,
and
for
God
.
B●loved
,
in
this
world
God
puts
his
cause
and
his
truth
,
and
the
state
of
Gods
people
into
our
hands
,
and
counts
himself
beholding
to
us
if
we
will
stand
for
him
,
and
trieth
what
we
will
do
for
him
,
whether
help
him
in
his
Church
and
people
,
or
or
no
;
he
cryeth
,
who
will
be
on
his
side
,
who
?
as
Jehu
said
;
specially
in
times
of
oppositions
a●d
luk-warm
times
,
when
there
is
a
clouding
of
Religion
,
men
will
be
of
all
sides
,
and
no
side
to
serve
their
turn
.
Therefore
curse
ye
Meroz
,
for
he
helped
not
the
Lord
▪
God
thinks
himself
helped
by
us
,
when
we
speak
for
a
good
cause
,
for
a
good
person
,
for
justice
,
for
truth
,
and
if
▪
we
will
not
own
the
cause
of
God
in
doubtfuls
,
God
will
never
own
us
;
doth
God
honour
us
so
far
,
as
to
put
his
cause
into
our
hands
,
making
himself
beholding
to
us
for
his
word
?
And
shall
not
we
speak
a
word
for
his
Church
,
his
Children
?
but
rather
joyn
with
backbitters
,
and
slanderers
,
and
secret
Papists
,
all
slander
her
Religion
,
her
faith
.
What
saith
our
Saviour
Christ
?
is
not
that
an
idle
thing
?
He
that
is
ashamed
of
me
before
men
,
I
will
be
ashamed
of
him
before
my
father
which
is
in
heaven
;
they
have
the
name
of
God
in
their
foreheads
,
as
the
Antichristian
Limbes
,
carry
his
mark
;
So
they
that
belong
to
Christ
carry
his
mark
,
that
is
,
they
are
bold
for
their
Lord
,
known
of
their
Master
,
to
speak
as
to
him
,
so
for
him
,
when
occasion
is
offered
.
Wisedome
will
be
justified
of
her
Children
,
and
therefore
they
that
beleeve
will
justifie
wisedome
,
will
justifie
the
cause
of
religion
.
And
they
that
do
it
not
,
do
not
beleeve
,
for
he
that
beleeveth
will
speak
.
Christ
is
called
{αβγδ}
,
the
speech
,
the
word
,
because
as
a
word
expresseth
the
mind
,
so
Christ
expresseth
what
is
in
the
bosome
and
heart
of
God
towards
us
;
and
as
he
hath
truly
expressed
from
God
to
us
,
what
is
the
fathers
good
pleasure
to
us
,
being
the
word
;
So
every
Christian
must
be
the
word
to
expresse
what
Christ
hath
done
for
him
and
for
the
Church
;
and
we
must
do
this
bodily
,
sincerely
,
freely
,
and
roundly
,
without
tergiversation
,
equivocation
,
or
delusion
;
we
must
be
bold
,
for
a
better
Master
.
It
is
true
out
of
the
nature
of
the
thing
we
cannot
but
speak
,
a
convinced
understanding
,
and
sanctified
heart
,
cannot
but
speak
when
an
oportunity
is
offered
.
I
wonder
any
should
ever
think
to
look
the
blessed
Saviour
in
the
face
with
comfort
,
and
yet
notwithstanding
betray
his
cause
,
betray
Religion
here
.
And
therefore
I
beseech
you
consider
the
connexion
of
these
two
together
,
I
beleeve
,
therefore
I
speak
.
By
this
therefore
I
have
spoken
,
you
may
learn
what
to
judge
of
your
natures
;
those
that
are
partiall
of
both
sides
,
and
of
neither
,
Neutrality
is
the
betrayer
of
Religion
&
the
cause
of
Christ
.
that
count
it
a
policy
to
conceal
themselves
,
they
think
whatsoever
shall
fall
out
,
they
will
be
sure
to
displease
no
party
before
hand
,
that
so
they
may
have
friends
,
and
so
to
redeem
a
peace
to
themselves
,
they
betray
Religion
and
the
cause
of
Christ
,
you
may
say
what
wisedome
is
that
?
it
is
a
wisedome
of
the
flesh
,
and
a
plain
discovery
they
have
no
faith
at
all
,
or
at
the
least
a
very
weak
faith
:
no
faith
at
all
.
And
therefore
they
are
called
Nicodemites
,
that
is
,
such
as
keep
Religion
to
themselves
,
it
is
a
false
meanes
.
For
Nicodemus
at
first
,
indeed
came
for
Christ
,
but
after
he
defended
him
against
the
Scribes
and
Pharisees
.
And
at
his
death
when
all
forsooke
him
,
then
Nicodemus
,
and
Joseph
appeared
.
So
it
was
a
growing
faith
.
And
therefore
let
no
man
that
conceales
Religion
pretend
Nicodemus
,
if
they
mean
to
be
in
that
condition
they
are
in
,
if
they
will
sleep
in
whole
skins
,
then
it
argueth
they
have
no
faith
at
all
,
but
if
they
are
ashamed
of
it
,
and
grow
,
and
by
falls
learn
to
stand
strongly
,
and
find
their
weaknesse
sanctified
to
get
more
strength
,
it
is
a
good
sign
;
but
those
that
are
neuters
,
and
for
all
turnes
,
you
may
say
they
have
no
faith
;
he
is
not
worthy
of
a
tongue
that
will
not
speak
for
Christ
,
that
will
not
speak
for
the
giver
of
speech
,
he
is
unworthy
to
speak
,
that
will
not
speak
for
him
that
hath
inabled
He
is
not
worthy
of
a
tongue
that
will
not
speak
for
Christ
him
to
speak
.
You
are
more
like
the
Samaritans
that
would
be
of
no
certain
Religion
,
they
would
worship
God
,
and
they
would
worship
the
gods
of
their
Country
likewise
;
they
would
be
of
the
Jewish
Religion
,
when
the
Jewes
florished
,
and
against
the
Jewes
,
when
the
Jewes
were
down
.
So
that
they
would
be
of
all
Religions
,
and
of
no
Religion
.
And
so
you
have
some
that
have
their
Religion
to
chuse
for
all
turnes
,
so
far
as
stands
with
outward
conveniences
they
will
appear
,
and
when
it
doth
not
,
they
will
betray
it
.
Vespertiliones
in
fide
,
as
he
calls
them
,
Batts
,
that
will
neither
be
amongst
the
birds
or
other
creatures
,
but
doubtfull
creatures
,
you
cannot
tell
what
to
make
of
them
.
So
there
will
be
allwaies
some
doubtfull
persons
,
that
you
cannot
tell
what
to
conceive
of
them
in
Religion
,
but
this
you
may
make
out
,
they
do
not
beleeve
,
for
if
they
did
beleeve
,
they
would
speak
.
And
therefore
let
us
be
stirred
up
to
speak
in
the
cause
of
Christ
as
occasion
serveth
,
there
must
be
a
Spirit
of
Discretion
,
We
should
be
bold
to
speak
in
the
cause
of
Christ
.
and
Wisedome
,
when
,
and
how
to
speak
,
of
which
I
have
spoken
at
large
heretofore
,
out
of
Rom.
10.
Only
I
beseech
you
if
occasion
be
,
be
intreated
to
be
as
bold
for
Christ
,
as
others
against
Christ
,
as
bold
for
Religion
,
as
others
against
Religion
,
I
am
sure
we
serve
a
better
Master
.
It
is
a
shame
to
hear
Papists
and
Popish
spirits
,
and
half
Atheists
,
speak
dangerously
to
the
destruction
of
Youth
,
that
they
may
be
saved
in
any
Religion
,
If
we
beleeve
in
God
,
and
keep
his
Commandements
,
and
so
run
to
Religion
in
generals
●●
Religio●
.
some
few
generalls
,
when
as
the
wil
in
the
mean
time
falls
a
swelling
,
and
breakes
the
Commandements
;
they
bring
all
to
a
few
heads
,
&
shuffle
off
all
with
a
generallity
in
any
Religion
,
if
you
live
well
,
you
may
be
saved
.
Therefore
let
us
be
as
bold
and
impudent
for
Christ
,
as
his
enemies
shall
be
against
him
.
And
because
we
see
that
boldnesse
in
the
cause
of
Christ
,
comes
from
a
Spirit
of
faith
,
as
all
other
graces
come
from
faith
,
let
us
be
stirred
up
to
labour
for
faith
above
all
other
graces
,
that
that
may
be
planted
in
our
hearts
;
And
that
it
may
be
so
,
do
but
observe
these
directions
First
of
all
consider
who
it
is
that
giveth
us
comfort
,
and
giveth
Motives
to
labour
for
faith
.
us
promises
;
dwell
much
in
the
consideration
of
the
loving
faithful
nature
of
God
,
&
then
consider
former
experiences
,
how
God
hath
made
good
all
things
to
us
,
consider
what
pure
and
glorious
pledges
&
promises
we
have
for
time
to
come
,
peace
of
conscience
is
pledge
of
the
peace
which
is
heaven
,
joy
in
the
Holy
Ghost
,
a
pledge
of
the
joy
in
heaven
.
And
then
consider
the
excellency
of
the
things
we
are
to
beleve
,
the
objects
of
faith
,
the
promises
are
suppassing
things
,
even
surpassing
admiration
.
Oh
the
excellent
things
laid
up
in
another
world
!
If
we
cannot
express
the
first
fruits
,
the
earnest
here
,
what
shall
we
do
with
the
fullness
of
happiness
,
that
we
shall
injoy
hereafter
?
A
probability
of
excellent
things
will
set
men
more
to
indeavour
,
than
a
certainty
of
petty
and
base
things
.
Now
that
we
have
offered
to
us
things
above
admiration
,
we
The
Love
of
God
to
man
to
be
admired
may
stand
in
wonderment
at
the
love
of
God
,
that
hath
laid
up
things
,
that
eye
hath
not
seen
,
nor
ear
heard
,
neither
hath
it
entered
into
the
heart
of
man
to
conceive
.
And
shall
not
these
things
stir
up
the
Spirit
of
faith
,
and
endeavours
suitable
,
when
as
a
probability
of
excellent
things
though
earthly
,
will
stir
up
indeavours
?
Therefore
where
there
is
no
indeavour
against
earthly
things
,
we
do
not
beleeve
a
whit
.
The
evill
things
we
be
forced
from
are
so
terrible
,
and
the
good
things
present
to
faith
so
excellent
,
that
if
they
were
but
probable
conj●ctures
,
they
would
be
better
than
they
were
.
Therefore
many
a●
so
so
far
from
faith
,
that
they
have
not
conjectures
there
be
such
things
,
for
infidelity
raigneth
in
their
hearts
.
If
faith
set
up
a
kingdome
in
their
hearts
never
so
little
,
it
would
stir
up
boldness
,
and
therefore
consider
of
all
the
sweet
natures
of
God
reconciled
,
and
approve
but
the
excellency
of
the
things
,
which
if
we
have
the
apprehension
of
in
weak
measure
,
they
will
make
us
better
than
most
of
your
common
Blasphemers
,
and
Swearers
,
and
Scorners
of
goodnesse
;
he
inwardly
laugheth
,
and
scornes
at
all
parts
of
Religion
,
though
for
shame
of
men
he
conformeth
himself
something
,
yet
notwithstanding
infidelity
raigneth
in
his
heart
.
Again
,
that
faith
may
set
up
a
Regiment
in
the
Soul
,
Consider
now
that
this
is
the
grace
that
infuseth
vigour
and
Faith
infuseth
vigour
and
strength
into
our
Soules
.
strength
into
all
our
graces
,
all
are
nothing
without
faith
.
Faith
must
fetch
from
Crist
strength
for
patience
and
contentation
:
there
is
no
other
grace
but
hath
his
vigour
from
faith
,
as
faith
from
the
Spirit
of
God
.
Therefore
poure
water
upon
the
root
,
water
the
root
of
all
other
graces
,
cherish
faith
,
Oh
this
consideration
that
all
springeth
,
and
have
their
life
and
vigour
from
faith
.
And
that
now
the
government
of
the
Church
,
by
the
Spirit
of
God
under
Covenant
of
Grace
it
to
fetch
all
out
of
our selves
.
We
must
have
a
supernaturall
eye
,
and
a
supernaturall
hand
to
reach
to
heaven
,
and
fetch
treasure
out
of
Christ
,
and
spir●tuall
vertue
to
draw
out
of
Christ
and
his
promises
;
and
have
all
,
every
time
,
every
thing
,
every
word
,
every
action
whatsoever
,
is
out
of
our selves
,
and
cometh
from
a
principle
that
is
in
Christ
.
And
therefore
considering
the
excellency
,
and
necessity
of
grace
,
labour
for
it
,
and
let
it
be
more
and
more
planted
in
us
,
that
according
to
our
apprehension
of
the
excellency
and
necessity
of
it
,
and
misery
without
it
,
we
may
earnestly
indeavour
after
it
.
Vers
.
14.
Knowing
,
that
he
which
raised
up
the
Lord
Jesus
,
shall
raise
up
us
also
by
Jesus
,
and
shall
be
present
with
you
.
THE
Apostle
in
the
former
words
,
as
we
heard
at
large
,
sets
down
the
afflicted
and
comfortable
condition
of
Gods
people
:
And
because
our
nature
is
very
unfit
as
to
do
good
,
so
to
suffer
evill
,
Therefore
he
opens
a
further
spring
of
Comfort
,
to
the
end
of
the
Chapter
.
Among
others
,
as
you
heard
the
last
day
,
This
in
the
13.
verse
is
one
.
We
having
the
same
Spirit
of
Faith
,
according
as
it
is
written
,
I
beleeve
,
and
therefore
I
have
spoken
.
Here
is
a
double
comfort
in
whatsoever
we
suffer
.
We
have
a
Spirit
of
Faith
,
which
is
,
a
Spitit
of
strength
wrought
by
the
power
of
God
it self
,
and
laying
hold
likewise
upon
divine
power
.
And
another
ground
of
Comfort
is
,
We
have
the
same
Spirit
of
Faith
,
and
Faith
stirs
up
not
only
to
beleeve
,
the
proper
act
of
it
,
but
it
stirs
up
speaking
both
to
God
in
prayer
,
and
of
God
in
praises
,
and
for
God
in
times
of
opposition
.
These
things
were
more
inlarged
;
I
passe
on
now
,
only
I
adde
this
,
That
before
we
speak
we
must
beleeve
.
Mark
the
method
,
I
beleeve
,
We
must
beleeve
before
we
speak
.
therfore
I
speak
.
A
man
cannot
speak
to
God
in
prayer
,
in
praises
,
or
speak
of
God
aright
,
but
he
must
beleeve
what
he
speakes
.
You
know
it
is
monstrous
,
that
there
should
be
a
birth
without
conception
,
that
a
man
should
speak
of
that
he
doth
not
know
,
or
speak
of
that
he
doth
not
beleeve
.
And
we
must
labour
to
None
can
speak
aright
of
spirituall
things
,
without
a
spirit
of
faith
.
know
and
beleeve
things
in
their
own
light
by
the
spirit
,
we
must
have
a
Spirit
of
faith
,
before
we
speak
of
spirituall
things
.
This
is
a
carelesse
neglect
,
that
sometimes
people
will
speak
of
good
things
,
but
they
will
speak
of
them
in
an
human
spirit
,
others
in
a
Diabolicall
spirit
,
by
way
of
scoffing
or
blaspheming
,
As
some
never
speak
of
God
,
but
they
blaspheme
,
and
Swear
,
nor
ever
speak
of
Religion
but
with
scorn
,
as
if
not
grave
enough
for
them
or
if
they
speak
,
sadly
,
they
speak
of
holy
things
with
human
spirits
,
not
truly
beleeving
(
as
their
hearts
tell
them
)
what
they
speak
.
Now
the
tongue
must
be
the
true
Messenger
of
the
heart
:
The
heart
must
indite
,
and
the
tongue
write
.
And
therefore
we
must
indeavour
by
all
means
to
have
a
Spirit
of
faith
,
and
labour
with
these
false
hearts
of
ours
to
beleeve
,
and
then
to
speak
.
:
our
hearts
else
will
give
the
tongue
the
lie
.
Thou
speakest
these
things
,
but
thou
doest
not
beleeve
them
.
And
indeed
a
man
may
see
by
the
manner
of
mans
speaking
of
holy
things
,
that
they
beleeve
not
what
they
speak
.
As
he
said
,
If
thou
didst
beleeve
these
things
,
wouldst
thou
speak
so
of
them
?
So
if
a
man
did
beleeve
divine
things
,
would
he
speak
so
irreverently
,
so
slightly
of
them
,
as
they
do
?
And
therefore
we
must
labour
to
beleeve
what
we
speak
.
If
we
speak
to
God
,
or
others
of
the
state
of
grace
,
or
the
like
,
we
must
first
have
the
Spirit
of
God
;
we
must
know
the
meaning
of
God
to
speak
of
holy
things
in
Gods
meanings
.
Were
it
not
God
is
discovered
in
the
scripture
.
a
bold
part
for
a
man
to
speak
of
another
mans
meaning
,
and
never
know
his
meaning
?
God
discovers
his
meaning
in
the
Scripture
,
and
if
we
do
not
know
his
meaning
,
if
we
speak
of
certainty
of
Salvation
,
and
of
such
matters
,
and
of
great
spirituall
things
,
and
of
knowing
them
by
the
Spirit
of
God
,
by
his
own
Spirit
,
we
speak
of
the
love
of
God
and
care
,
and
providence
of
God
,
and
know
not
by
his
Spirit
that
he
is
this
to
us
▪
Indeed
it
is
presumption
for
us
to
speak
any
thing
of
God
,
unlesse
God
discover
it
at
first
.
To
speak
any
thing
of
our
own
condition
in
an
intimate
manner
,
as
if
we
were
so
and
so
,
when
the
Spirit
of
God
doth
not
truly
dictate
so
much
to
our
soules
▪
We
see
spirituall
things
with
spirituall
light
,
and
we
mu●●
speak
of
spirituall
things
with
help
of
the
Spirit
,
and
must
judge
of
spirituall
things
by
the
discovery
of
the
Spirit
,
or
else
we
had
better
say
nothing
at
all
,
than
speak
presumptuously
;
we
beleeve
,
and
then
we
speak
.
Obj.
But
you
will
say
,
many
Divines
speak
excellent
well
for
poynts
of
Religion
,
and
hold
them
,
and
yet
their
lives
discover
they
have
no
faith
.
And
therefore
there
may
be
a
Spirit
without
Faith
.
Answ
.
Beloved
,
mark
what
I
said
before
,
They
may
speak
Man
may
speak
of
spirituall
things
in
a
humane
▪
manner
.
of
Religious
,
things
in
an
humain
manner
,
and
see
spirituall
things
with
a
common
light
,
but
they
cannot
see
spirituall
things
in
their
proper
light
,
without
the
Spirit
of
God
.
And
they
cannot
speak
of
spirituall
things
in
a
spirituall
manner
,
without
the
Spirit
of
God
.
We
must
first
beleeve
,
and
then
speak
.
Therefore
our
labour
should
be
in
the
ground-work
,
to
get
faith
in
the
heart
;
And
when
faith
is
gotten
into
the
heart
,
it
will
qu●ckly
over-power
all
feares
,
and
doubts
,
and
despairings
,
and
all
rebellion
,
it
is
a
victorious
and
conquering
grace
,
if
we
can
get
that
,
it
will
subdue
the
heart
unto
it self
.
And
it
will
make
us
speak
boldly
,
and
speak
of
holy
things
,
and
to
purpose
.
To
speak
to
God
and
of
God
in
divine
things
,
and
of
God
in
Speak
to
others
for
edification
&
unto
or
own
hearts
in
time
of
temptation
.
oppositions
.
So
we
must
speak
likewise
for
the
good
of
others
,
by
way
of
edification
.
And
we
must
speak
to
our
own
hearts
in
times
of
temptation
,
speak
to
Satan
by
his
solicitations
.
When
Satan
and
our
hearts
shall
speak
to
us
,
and
judge
us
to
be
thus
,
and
thus
,
thou
art
thus
,
and
thus
God
saith
by
his
Spirit
,
for
faith
saith
,
thus
he
hath
told
me
,
I
am
thy
Salvation
,
he
saith
in
Scripture
,
If
I
beleeve
,
I
shall
not
perish
,
but
have
everlasting
life
.
And
he
saith
in
particular
to
me
by
his
Spirit
,
Thy
sins
are
forgiven
thee
.
Therefore
care
not
what
our
doubtfull
hearts
,
or
Satan
joyned
with
them
saith
,
God
saith
thus
,
and
the
Spirit
of
faith
saith
thus
.
And
as
I
beleeve
,
so
I
speak
.
So
that
if
there
be
a
Spirit
of
faith
,
we
shall
speak
to
our
own
hearts
,
Why
a●●
thou
so
disquiet
O
my
Soul
,
and
why
art
thou
troubled
in
me
?
trust
in
God
.
Faith
will
quail
all
the
rising
doubts
of
our
own
hearts
,
and
temptations
of
Satan
,
Satan
saith
thus
and
thus
,
but
what
saith
God
?
what
saith
the
Spirit
of
faith
in
me
?
that
saith
thus
.
Alass
,
when
our
heats
shall
rise
against
us
,
and
Satan
shall
joyn
with
our
accusing
consciences
,
and
have
not
a
Spirit
of
faith
to
speak
against
our
hearts
,
and
against
our
hearts
accusing
us
,
guilt
is
a
clamourous
thing
.
O
the
conscience
,
and
Satan
makes
great
adoe
,
when
he
getteth
guilt
he
is
an
excellent
Rhetoritian
and
Oratour
,
to
set
colours
on
things
,
if
we
have
not
something
to
still
our
clamourous
consciences
,
and
to
quiet
the
accusation
of
conscience
,
what
will
become
of
us
?
And
therefore
labour
so
to
beleeve
that
we
may
speak
,
not
only
to
God
,
but
for
God
,
and
profitably
to
us
,
but
in
defence
of
our selves
against
our
own
unbeleeving
hearts
and
Satans
temptations
.
What
is
the
reason
that
poor
Souls
yeeld
themselves
to
despair
,
and
so
to
a
desperate
conclusion
of
themselves
oftentimes
▪
Oh
they
labour
not
for
the
Spirit
of
God
to
beleeve
,
first
in
their
own
hearts
;
And
to
have
a
word
to
answer
Satans
temptations
,
and
therefore
of
all
things
labour
for
the
Spirit
of
faith
,
that
we
may
beleeve
,
and
beleeving
may
be
able
to
speak
,
to
speak
every
way
to
expresse
our selves
for
God
,
for
our selves
,
forth
truth
.
The
next
verse
is
,
Knowing
that
he
that
raised
up
the
Lord
Jesus
,
shall
raise
us
up
with
Jesus
,
and
present
us
with
him
.
Here
is
farther
grounds
of
comfort
.
That
God
will
raise
us
up
by
Christ
,
&
present
us
with
him
.
Paul
comforted
himself
with
Farther
ground
of
comfort
.
this
,
That
God
should
raise
him
by
Christ
,
and
present
him
with
the
beleeving
Corinthians
.
Now
this
hath
a
double
mea●ning
.
First
,
that
God
should
raise
him
out
of
troubles
which
are
a
kind
of
deaths
,
as
in
the
beginning
of
the
Chapter
,
he
calls
the
troubles
he
was
in
,
a
great
death
.
And
then
that
God
would
raise
him
at
length
out
of
the
grave
,
and
present
him
,
and
them
at
the
day
of
Judgement
,
as
his
Crown
before
the
Lord
.
This
was
his
comfort
.
Now
for
ought
I
see
the
Apostle
may
mean
both
subordinately
one
to
another
,
for
God
doth
raise
us
out
of
trouble
by
Jesus
,
and
present
us
one
to
another
in
this
world
,
for
our
comfort
,
and
at
length
raise
us
out
of
the
dust
,
and
present
us
altogether
to
be
for
ever
together
with
the
Lord
.
His
comfort
then
is
,
that
God
will
raise
us
up
,
and
then
he
will
present
us
with
you
.
This
is
set
down
by
the
effect
,
God
will
do
it
,
God
that
raised
up
Jesus
will
do
it
.
And
the
cause
why
God
will
do
it
is
,
because
he
hath
raised
up
Jesus
.
First
God
that
hath
The
resurrection
of
Christ
is
the
cause
of
our
resurrection
.
raised
up
Jesus
,
will
by
Jesus
raise
up
us
,
and
present
us
with
you
:
So
that
here
is
the
comfort
and
the
ground
of
it
.
The
comfort
is
double
,
God
will
raise
us
up
,
and
then
God
will
present
us
with
you
.
The
ground
of
it
is
this
,
why
he
will
do
it
,
b●cause
he
hath
raised
up
Christ
:
God
is
the
Authour
of
it
,
and
he
that
hath
raised
up
Christ
will
raise
up
you
.
There
is
such
a
connexion
,
and
blessed
union
between
Christ
and
us
,
that
the
same
power
that
raised
up
Jesus
out
of
the
grave
,
will
raise
us
up
likewise
.
So
thae
here
is
a
comfort
above
comfort
,
but
yet
(
Knowing
)
is
perfixed
.
Knowing
that
God
will
raise
us
up
,
because
he
hath
raised
up
Jesus
.
So
that
I
may
observe
in
the
passage
of
it
,
That
All
Comfort
cometh
to
the
soul
by
knowledge
.
all
comfort
cometh
into
the
Soul
by
knowledge
;
God
not
only
raiseth
us
up
,
and
presents
us
one
with
another
,
by
the
same
power
that
he
hath
raised
up
Jesus
by
,
but
we
must
know
that
it
must
be
so
,
if
we
will
have
comfort
;
whatsoever
cometh
into
the
Soul
to
strengthen
it
,
cometh
through
knowledge
.
As
from
the
Heavens
come
light
,
and
through
light
all
influences
▪
and
whatsoever
is
sweet
from
Heaven
to
make
things
flourish
,
comes
with
light
:
So
all
things
that
come
to
the
Soul
to
make
it
comfortable
and
cheerfull
,
comes
with
the
light
of
knowledge
.
Indeed
all
graces
are
nothing
but
knowledge
digested
,
Knowledge
turned
into
affection
and
practise
;
what
is
any
thing
,
but
knowledge
?
any
grace
,
but
the
performance
of
such
a
thing
,
from
such
and
such
grounds
?
As
we
see
in
fruit
,
all
that
is
in
the
fruit
cometh
from
the
jui●e
that
is
the
root
.
And
so
the
vigour
and
strength
of
every
thing
is
knowledge
,
I
mean
knowledge
,
and
a
Spirit
of
faith
to
beleeve
what
we
know
,
to
assent
to
it
,
and
acknowledge
it
.
Light
you
know
is
very
comfortable
,
Darknesse
is
a
state
of
fear
;
so
ignorance
is
a
stated
of
oubting
,
&
fear
;
there
is
no
good
,
where
ignorance
is
;
but
light
and
knowledge
is
a
state
of
boldnesse
.
We
beleeve
and
speak
,
and
are
bold
,
why
?
we
know
.
And
therefore
the
people
that
be
carelesse
of
growing
in
knowledge
,
they
be
enemies
of
comfort
and
of
grace
.
Grow
in
grace
and
in
the
knowledge
of
our
Lord
Jesus
Christ
.
The
most
knowing
Christian
is
the
most
constant
,
couragious
,
comforttable
,
fruitfull
Christian
,
because
together
with
divine
light
inlightening
the
Soul
,
there
goeth
divine
heat
,
inlarging
the
Soul
to
every
duty
,
and
to
all
comforts
whatsoever
.
So
much
for
that
.
We
will
speak
a
little
of
the
comforts
,
and
places
of
the
ground
of
the
comfort
.
He
will
raise
us
up
and
present
us
with
you
.
Troubles
that
be
greater
are
called
Death
,
as
in
the
first
Chapter
of
this
Epistle
.
The
Lord
that
delivered
me
from
so
Great
troubles
are
deaths
.
great
a
death
,
and
why
?
specially
for
this
end
,
because
as
they
be
partial
deaths
,
so
likewise
they
agree
with
death
.
In
this
we
denaturally
of
any
help
in
them
,
as
when
a
man
is
dead
,
we
despair
of
life
and
recovery
.
So
when
a
trouble
is
great
,
the
trouble
is
desperate
,
it
is
a
death
,
there
is
no
hope
of
recovery
again
.
Now
saith
Paul
,
though
my
troubles
be
great
,
yet
notwithstandin●
God
will
raise
me
up
,
even
out
of
death
,
and
present
me
with
you
.
Quest
.
How
knew
Paul
that
God
would
do
this
?
Answ
.
It
is
like
he
knew
it
by
a
Spirit
of
revelation
,
having
neerer
communion
with
God
,
as
a
more
publick
person
,
than
we
have
.
But
what
is
that
to
us
?
Can
we
say
God
will
raise
us
up
,
and
present
us
one
to
another
,
as
Paul
did
?
No
beloved
,
we
cannot
say
so
,
but
this
we
can
say
,
God
will
raise
me
up
out
of
this
trouble
,
or
if
I
dye
in
it
,
God
will
raise
me
out
of
the
grave
.
This
is
the
happy
condition
of
a
Christian
,
he
is
sure
,
if
he
be
in
trouble
,
either
to
be
raised
for
the
good
of
the
A
Christian
is
sure
either
to
be
raised
out
of
trouble
,
or
at
the
last
day
to
glory
.
Church
,
if
he
hath
any
service
for
him
to
do
,
else
if
I
die
,
he
will
raise
me
up
at
the
last
day
,
with
all
his
people
,
to
be
forever
with
him
;
if
it
be
for
the
good
of
the
Church
,
and
mine
own
good
to
live
,
I
shall
live
still
,
if
not
,
I
shall
be
sure
to
be
raised
at
the
latter
day
;
fall
out
what
will
fall
out
,
all
falleth
out
well
for
the
Children
of
God
.
Now
the
holy
Apostle
no
question
had
reference
to
both
,
he
had
both
in
his
view
,
raising
out
of
trouble
,
&
raising
to
eternall
life
;
because
he
could
never
speak
of
any
inferiour
deliverances
,
but
his
mind
would
run
on
the
future
,
&
that
did
terminate
all
comforts
.
All
comforts
end
in
the
resurrection
.
Usually
when
Paul
maketh
mention
of
an
inferiour
thing
,
he
mounteth
higher
he
mounts
to
the
highest
of
all
,
he
resteth
not
his
thoughts
,
till
he
hath
thought
of
that
,
as
in
the
end
of
this
Chapter
he
endeth
in
the
resurrection
,
and
endeth
in
comfort
,
speaking
gloriously
of
it
.
So
at
this
time
,
no
question
but
there
was
present
all
deliverances
in
this
world
,
but
especially
eternall
deliverance
in
the
world
to
come
.
As
Tim
.
2.
The
Lord
delivered
me
out
of
the
mouth
of
the
Lyon
,
and
can
,
and
will
deliver
for
the
time
to
come
,
and
present
A
Christian
takes
every
deliverance
as
a
pledge
of
the
last
deliverance
,
&
every
blessing
as
a
pledge
of
the
last
blessing
.
me
to
his
Heavenly
Kingdome
,
that
I
am
sure
of
So
that
it
were
a
very
heavenly
course
for
Christians
,
If
they
think
of
any
thing
that
cometh
from
the
love
of
God
to
them
,
to
take
hints
from
that
,
to
take
notice
of
the
issue
of
all
,
all
deliverances
are
terminated
in
their
last
deliverances
out
of
the
grave
,
And
all
blessings
are
terminated
in
the
last
bl●ssing
,
life
everlasting
.
And
take
every
thing
as
a
pawn
,
a
pledge
,
a
beginning
of
that
,
for
the
same
love
that
giveth
eternall
comforts
,
giveth
comforts
in
this
world
;
and
the
same
God
that
delivers
out
of
the
grave
,
delivers
us
out
of
troubles
;
and
the
same
God
that
will
bring
us
all
to
Heaven
,
will
bring
friends
together
in
this
world
,
if
it
be
for
their
good
.
And
therefore
if
we
will
comfort
our selves
solidly
in
any
condition
,
extend
our
thoughts
to
the
time
to
come
.
Was
it
Davids
comfort
?
when
he
said
,
one
thing
have
I
desired
of
the
Lord
;
Was
it
his
meaning
to
con●ine
his
thoughts
on
that
only
desire
,
and
to
dwell
in
the
Church
for
ever
?
no
,
That
I
dwell
in
the
house
of
the
Lord
for
ever
,
here
while
I
live
,
and
in
Heaven
for
ever
,
when
I
am
gone
,
Psal
.
23.
Doubtlesse
I
shall
dwell
in
the
house
of
the
Lord
forever
;
here
while
I
live
,
and
forever
in
Heaven
.
Then
they
will
be
solid
comforts
.
If
the
drops
of
comfort
we
have
in
holy
things
be
carried
on
to
the
end
of
all
,
everlasting
deliverance
,
by
the
resurrection
,
and
eternall
comforts
in
heaven
,
then
they
would
be
comforts
indeed
.
It
is
a
good
disjunction
,
when
friends
promise
to
meet
again
.
Well
,
we
shall
meet
either
here
,
or
in
Heaven
,
and
perhaps
here
,
and
in
Heaven
.
The
same
God
that
will
comfort
us
in
Heaven
,
if
he
seeth
it
good
for
us
,
he
will
comfort
us
here
with
the
presence
of
one
another
.
He
will
raise
us
up
,
and
present
us
with
you
.
That
is
another
of
his
comforts
.
But
what
comfort
is
that
in
this
world
,
if
he
meaneth
only
the
joy
in
the
world
to
come
?
As
I
am
perswaded
,
Great
comfort
to
enjoy
the
presence
of
friends
.
It
is
that
he
mainly
aymes
at
,
the
other
was
but
that
,
that
by
meditation
he
raised
his
thoughts
to
.
What
comfort
is
it
that
friend
shall
be
presented
to
friend
,
Pastour
to
people
,
beleevers
among
friends
?
There
be
diverse
kinds
of
Communion
,
if
absent
,
by
letters
,
by
reall
tokens
,
by
message
,
but
what
are
these
to
presence
?
presence
is
the
sweetest
kind
of
Communion
that
can
be
,
Communion
one
with
another
in
presence
is
indeed
,
in
word
,
of
Communion
in
presence
.
And
therefore
God
will
deliver
us
from
trouble
,
and
present
us
with
you
;
for
in
presence
every
thing
speaks
Comfort
,
without
discourse
the
very
presence
of
a
friend
Comforts
;
there
is
a
quick
and
living
power
in
the
very
face
of
a
friend
,
the
eye
Comforts
,
the
speech
Comforts
,
all
Comforts
,
and
nothing
but
Comforts
if
they
be
hearty
friends
in
the
Lord
.
And
therefore
saith
Paul
,
this
shall
be
my
comfort
,
and
your
comfort
,
that
I
shall
be
delivered
out
of
this
death
,
and
presented
with
you
,
for
your
good
,
for
my
own
comfort
;
And
no
question
this
is
a
beginning
of
Heaven
in
this
world
,
if
there
be
any
Heaven
on
earth
,
it
is
the
Communion
of
Saints
,
it
i●
when
many
joyn
together
in
an
holy
affection
,
that
have
not
only
generall
Communion
with
Saints
a
heaven
upon
earth
.
likings
of
the
same
things
,
but
have
the
same
Spirit
acting
,
and
living
in
them
all
,
one
and
the
same
Spirit
of
God
stirring
up
approbation
,
and
dislike
of
the
same
thing
,
the
same
end
for
good
causes
.
This
is
a
speciall
comfort
,
if
there
be
any
comfort
in
this
world
.
And
so
Paul
meaneth
,
when
he
saith
,
I
shall
be
delivered
,
and
presented
to
you
.
And
therefore
we
should
take
speciall
care
to
improve
Communion
by
all
meanes
,
considering
it
was
so
sweet
a
thing
.
O
qui
congressus
,
&
gloria
quant
a
fuerunt
?
when
Paul
was
severed
a
great
while
.
Paul
came
with
abundance
of
blessings
of
God
,
&
they
came
with
abundance
of
desire
to
have
heavenly
discourse
with
Saint
Paul
.
Thus
while
we
be
in
this
world
,
we
must
be
exercised
with
these
intermitting
comforts
.
This
is
a
life
of
separation
,
we
shall
injoy
a
while
,
and
then
part
,
till
we
be
in
heaven
,
and
then
we
shall
be
for
ever
with
the
Lord
,
1
Thess.
4.
Therefore
comfort
one
another
with
these
words
.
What
is
the
comfort
?
we
shall
be
Com●ort
in
the
parting
of
friends
,
that
we
shall
meet
again
in
heaven
.
for
ever
with
the
Lord
.
If
it
be
such
a
comfort
to
enjoy
Communion
one
with
another
,
what
is
it
to
enjoy
Communion
for
ever
with
the
Lord
in
heaven
?
That
is
the
meeting
time
,
when
body
and
soul
shall
meet
,
when
Christ
and
all
his
members
shall
meet
,
when
all
the
members
of
the
Church
from
the
first
to
the
last
shall
all
meet
.
These
three
blessed
meetings
shall
be
,
Christ
&
we
,
&
we
one
with
another
,
&
body
&
soul
.
Then
is
the
meeting
,
then
is
the
presenting
.
But
all
other
meetings
together
are
comfortable
,
as
they
be
tasts
of
the
last
and
everlasting
meeting
that
shall
be
revealed
.
This
may
comfort
us
in
the
parting
of
friends
,
in
the
losse
of
friends
by
death
,
there
will
be
a
time
of
meeting
again
.
Our
head
will
bring
all
the
members
to
gether
,
as
it
is
said
of
Christ
,
That
he
shal
gather
all
to
a
head
.
That
being
Christs
office
,
to
gather
all
the
children
of
God
together
,
from
whom
they
were
fallen
.
To
gather
them
to
the
Angells
in
whom
they
were
in
termes
of
difference
,
to
gather
them
together
,
one
to
another
in
love
&
gathering
to
themselves
in
peace
.
This
is
Christs
work
,
This
gathering
together
to
a
head
,
belongeth
to
Christ
.
And
though
we
be
not
together
now
,
yet
in
Heaven
we
shall
be
.
Now
the
ground
of
this
is
,
God
that
hath
raised
up
Jesus
,
will
by
Jesus
do
this
.
He
considers
of
God
as
serveth
his
purpose
,
it
is
an
act
of
a
Christian
of
a
discreet
and
wise
soul
,
to
single
out
of
God
those
attributes
and
those
actions
,
that
suit
to
his
present
distress
or
present
condition
:
As
if
a
man
be
in
peplexity
,
think
of
him
as
a
God
strong
,
and
wise
;
If
a
man
be
in
any
trouble
,
think
of
him
as
a
good
,
and
powerful
God
;
if
man
be
wronged
,
think
of
him
as
a
God
of
vengeance
;
Thou
God
of
vengeance
shew
thy self
;
and
when
we
be
in
any
trouble
and
cast
down
,
and
dead
,
as
troubled
by
others
deaths
,
then
can
God
raise
Christ
out
of
the
grave
who
is
our
head
.
And
out
of
the
love
that
he
loveth
both
mystical
Christ
,
&
naturall
Christ
,
The
Lord
is
gracious
to
all
for
his
sake
;
He
that
loveth
Christ
as
his
own
naturall
Son
,
loveth
Christ
mystical
,
all
that
be
Christs
,
with
the
same
love
that
he
loved
Christ
,
as
Christ
himself
prayeth
,
he
wil
imbrace
all
such
with
the
same
love
he
loved
himself
withall
.
John
17.
So
God
is
well
pleased
and
rests
in
his
love
,
not
only
in
his
naturall
Son
,
but
all
that
be
his
;
and
therefore
out
of
love
to
his
own
Son
,
as
he
hath
raised
up
him
,
&
set
him
in
heavenly
places
,
he
will
raise
up
all
them
that
be
his
,
and
are
ingrafted
into
him
.
He
that
raised
up
the
Lord
Jesus
shall
raise
us
up
also
.
What
is
the
consequence
?
because
he
hath
raised
up
Jesus
,
therefore
by
Jesus
he
will
raise
us
out
of
trouble
.
The
ground
is
,
Christ
is
a
publick
person
,
and
so
in
Heaven
is
a
publick
Christs
resurrection
an
argument
of
ours
.
person
,
a
s●cond
Adam
,
&
raised
up
as
a
second
Adam
.
And
therefore
be
raised
up
as
publick
person
,
and
as
a
second
Adam
,
and
a
root
of
all
beleevers
;
he
hath
taken
Heaven
in
our
place
as
our
Husband
,
and
we
sit
in
heavenly
places
with
him
;
and
therefore
God
that
raised
up
him
,
will
raise
us
up
also
.
If
Christ
be
risen
,
we
shall
rise
,
there
is
no
question
of
it
,
as
he
proveth
at
large
,
because
I
live
,
ye
shall
live
also
.
I
cannot
follow
the
poynt
,
but
it
is
a
poynt
you
are
acquainted
withall
,
being
an
Article
of
faith
.
Therefore
see
the
ground
of
this
comfort
.
God
will
raise
up
us
,
and
bring
us
together
,
because
he
hath
raised
Jesus
.
He
is
the
first
fruits
of
them
that
slept
:
Now
all
the
Harvest
is
blessed
in
the
first
fruits
;
our
first
fruits
is
Christ
now
;
And
therefore
we
shall
be
here
raised
out
of
little
deaths
,
and
at
the
resurrection
out
of
the
great
death
,
&
be
for
ever
with
the
Lord
;
which
may
teach
us
this
,
comfortable
observation
.
To
see
all
our
comforts
in
Christ
first
,
to
see
all
See
all
our
Comforts
in
Christ
first
we
look
for
,
from
God
,
first
in
Christ
,
and
then
in
our selves
.
If
we
look
for
love
from
God
,
see
his
love
on
Christ
first
,
he
loveth
us
,
because
he
loveth
him
first
,
and
he
loveth
us
in
him
.
If
we
look
to
Resurrection
,
Ascension
,
or
Glory
,
see
it
in
Christ
first
.
If
we
look
for
the
performance
of
any
promise
,
see
that
promise
in
Christ
first
,
for
all
are
made
for
his
sake
,
and
made
good
in
him
,
to
Christ
first
,
and
then
to
us
.
If
we
want
any
grace
,
see
it
in
Christ
first
,
for
he
hath
fulness
of
the
Spirit
for
our
sakes
.
And
of
his
fullness
we
have
re●eived
,
and
grace
for
grace
.
So
that
in
both
estates
of
humiliation
and
exaltation
severally
,
see
all
first
in
Christ
,
and
then
in
our selves
,
Look
on
Christ
in
state
of
humiliation
,
and
see
our selves
there
,
Christ
was
a
curse
for
us
,
died
for
us
,
all
this
is
for
us
,
and
see
all
the
evill
that
belongeth
to
us
,
taken
away
by
him
in
his
state
of
humiliation
,
he
humbled
himself
to
death
,
&
became
a
curse
for
us
.
And
so
in
his
state
of
exaltation
in
severall
degrees
.
See
our
Resurrection
,
in
his
Resurrection
,
our
Ascension
,
in
his
Ascension
,
our
sitting
in
heavenly
places
,
by
his
sitting
in
heavenly
places
.
The
ground
is
,
the
union
I
spake
of
before
.
And
then
,
God
hath
decreed
that
we
shall
be
made
conformable
to
his
Son
.
We
must
be
conformable
to
Christ
our
elder
Brother
.
We
are
chosen
to
be
conformable
to
him
;
And
therefore
whatsoever
was
in
him
,
there
will
be
a
conformablenesse
in
us
thereunto
And
we
must
be
content
to
go
to
heaven
as
Christ
went
.
He
first
suffered
,
and
then
entered
into
We
must
be
conrent
to
go
to
Heaven
as
Christ
went
.
glory
,
he
rose
again
,
but
he
dyed
first
.
We
must
be
content
to
go
to
heaven
by
that
way
,
that
our
blessed
Head
and
Saviour
hath
gone
before
us
;
And
if
we
do
so
,
surely
that
God
that
raised
him
,
will
raise
us
up
too
.
I
beseech
you
therefore
,
when
we
are
to
consider
of
any
All
our
Comforts
are
in
Christ
first
.
Comfort
,
see
it
in
Christ
first
,
not
only
as
a
pattern
,
to
whom
we
must
be
conformed
;
but
see
it
in
Christ
as
a
cause
,
because
Christ
will
raise
us
up
;
we
shall
not
only
be
raised
because
he
is
raised
,
and
ascend
because
he
is
ascended
,
but
God
will
raise
us
up
with
Jesus
;
Between
God
and
us
cometh
Jesus
,
for
all
that
comes
from
God
,
comes
from
Jesus
.
So
all
that
cometh
from
us
to
God
,
must
goe
through
the
mediation
of
Jesus
.
He
that
raised
up
Jesus
,
will
by
Jesus
raise
us
up
.
Christ
is
not
only
a
of
pattern
conformity
,
but
likewise
a
cause
.
And
it
is
an
inprovement
of
the
favour
,
that
God
doth
us
favour
through
such
a
one
,
that
standeth
between
him
and
us
;
that
there
should
be
so
excellent
a
person
as
Christ
to
do
all
,
to
be
a
pattern
of
all
,
and
cause
of
all
.
For
can
there
be
a
better
than
he
to
raise
us
out
of
trouble
here
,
and
to
heaven
hereafter
?
Then
he
that
is
our
own
head
,
will
he
suffer
his
members
to
perish
?
And
he
that
is
so
favourable
with
God
,
and
one
with
God
,
that
as
a
man
layeth
hold
on
us
,
and
as
God
,
layeth
hold
on
God
,
as
a
friend
to
him
,
being
between
both
,
as
a
friend
of
both
?
As
God
,
so
we
must
trust
him
with
all
,
with
our
rising
again
,
with
our
ascension
,
with
our
glory
in
heaven
.
He
is
the
Joseph
between
God
and
us
:
as
he
conveied
all
favour
to
the
Patriarks
,
from
Egypt
through
Pharaoh
;
So
Christ
is
the
high
Steward
of
all
,
that
hath
the
dispencing
of
all
his
comforts
by
our
sweet
head
,
that
is
,
bone
of
our
bone
,
and
flesh
of
our
flesh
,
to
make
us
for
ever
one
with
him
.
So
that
there
is
comfort
in
the
deriving
of
comfort
by
so
sweet
,
so
loving
,
so
gracious
a
head
,
as
Jesus
is
.
But
you
will
say
,
will
Christ
raise
us
out
of
trouble
likewise
?
Resurrection
of
Christ
comfort
against
all
the
distresses
of
Gods
Church
.
yes
,
by
the
same
power
and
vertue
.
For
the
vertue
of
Christs
resurrection
reacheth
farther
than
to
raise
us
from
death
,
for
it
extendeth
it self
to
all
abasements
in
the
world
.
God
raiseth
us
out
of
all
abasements
,
by
the
power
that
he
raised
up
Christ
,
and
by
the
power
that
Christ
raised
up
himself
:
And
therefore
we
should
comfort
our selves
in
the
distresse
of
the
Church
,
and
personall
distresses
.
And
first
for
the
Church
,
God
raised
up
Christ
the
head
of
the
Church
,
after
three
dayes
,
and
when
they
had
roled
a
stone
upon
the
grave
,
and
set
a
watch
too
,
and
when
Christ
had
been
a
surety
to
bear
the
sins
of
all
the
Elect
of
the
world
from
the
beginning
to
the
end
;
Christ
having
a
stone
upon
his
grave
,
so
much
mould
,
and
such
a
stone
,
and
his
grave
watched
and
sealed
;
And
then
having
as
a
publick
person
the
sins
of
all
the
world
,
yet
Christ
rose
up
again
for
all
this
.
Beloved
,
Satan
and
his
instruments
labour
to
bury
the
Church
if
they
can
,
and
to
role
a
stone
on
the
Church
that
it
Gun
powder
tteason
.
should
never
rise
up
again
.
It
was
their
plot
of
late
,
and
it
is
their
purpose
now
,
but
that
their
power
is
a
little
broken
,
they
would
burie
Christ
,
and
his
Church
altogether
,
role
a
stone
on
him
,
watch
him
that
he
should
never
rise
again
.
This
they
do
;
and
now
in
the
third
day
he
shall
rise
again
.
There
may
be
a
limited
time
of
Jacobs
sorrow
,
but
▪
there
will
be
a
day
of
Jacobs
trouble
hath
its
limitted
time
.
deliverance
,
he
that
raised
up
the
head
of
the
Church
,
after
the
time
he
had
appointed
he
should
lie
there
under
the
bondage
&
captivity
of
death
,
he
will
raise
up
the
body
of
Christ
.
Our
times
are
not
in
our
hands
,
nor
in
the
Devils
time
,
nor
in
mans
time
,
but
in
Gods
time
;
Men
may
oppose
his
time
,
and
be
against
his
time
.
They
shall
cast
you
into
prison
for
ten
daies
,
it
is
certain
and
sure
,
which
may
be
a
comfort
to
the
Church
.
The
Church
beyond
seas
was
lately
under
hatches
,
&
the
enemy
had
got
her
into
the
grave
,
and
thought
to
have
roled
the
stone
up
on
the
Church
:
but
God
that
raised
up
Jesus
,
hath
raised
By
Gustavus
Adolphus
,
King
of
Sweden
.
up
the
Church
in
some
comfortable
measure
,
which
many
put
us
in
hope
,
that
now
there
is
time
to
set
prayer
on
work
.
It
puts
incouragemement
into
our
hands
.
That
,
that
God
hath
done
incourageth
us
,
to
pray
to
God
for
the
finishing
of
his
own
good
work
.
We
have
not
only
faith
and
promises
,
but
performances
to
incourage
us
.
We
see
the
stone
is
rol'd
off
as
it
were
;
This
is
our
comfort
,
&
this
is
the
Churches
comfort
to
the
end
of
the
world
.
She
may
be
for
a
while
under
the
grave
,
but
God
will
send
his
Angels
,
his
Messengers
one
or
another
,
to
take
away
the
stone
,
and
raise
up
the
Church
,
as
in
the
Parable
of
the
dry
bones
,
Ezech
.
37.
The
Church
was
as
drie
bones
,
but
the
Spirit
entered
into
them
and
made
them
live
.
So
at
length
a
Spirit
shall
enter
into
the
Church
,
and
it
shall
live
.
Babylon
must
fall
,
the
Church
must
rise
,
Christ
will
inlarge
his
Church
to
the
end
the
world
.
Heaven
hath
said
it
,
and
Hell
cannot
disanull
what
God
hath
concluded
.
He
that
raised
up
Jesus
,
wil
raise
up
the
Church
out
of
all
its
troubles
.
And
for
our selves
,
in
all
deaths
and
all
our
desperate
troubles
,
sink
not
under
them
,
make
Comfort
for
every
sinner
in
particular
use
of
the
articles
of
faith
;
they
are
of
wonderful
inlarged
sweetnesse
.
The
sweet
Article
of
the
resurrection
,
and
life
everlasting
,
have
influence
into
all
our
lives
.
Make
use
of
that
,
God
that
doth
the
greater
,
will
not
he
do
the
lesse
,
if
for
our
good
?
Will
God
raise
my
body
out
of
the
grave
,
and
not
out
of
this
sicknesse
?
God
that
can
raise
me
out
of
dust
,
cannot
he
raise
me
out
of
this
trouble
,
and
present
me
to
my
friends
again
?
if
for
my
good
,
he
can
do
it
.
And
rise
from
inferiour
things
to
strengthen
our
faith
,
and
the
We
should
rise
from
greater
things
to
less
.
greatest
things
we
have
in
faith
for
the
time
to
come
.
Will
God
give
me
life
everlasting
,
and
not
dayly
bread
?
Will
God
give
Heaven
,
and
not
provision
to
bring
me
thither
?
Will
God
raise
me
ou●
of
the
dust
,
when
it
is
scattered
I
know
not
where
,
and
get
all
my
dust
together
,
and
quicken
that
dust
,
and
not
quicken
me
out
of
this
,
if
it
be
for
my
good
,
and
the
good
of
others
?
If
he
have
any
service
to
do
for
me
,
he
will
do
it
.
And
therefore
I
beseech
you
,
beloved
,
Let
us
labour
to
strengthen
our
faith
in
the
way
to
Heaven
,
by
that
which
is
to
come
.
What
made
the
Apostles
passe
through
thick
and
thin
,
break
through
all
troubles
between
them
and
Heaven
?
but
they
thought
God
would
deliver
them
;
If
he
did
not
deliver
them
,
he
would
deliver
them
to
Heaven
,
and
present
them
to
his
Heavenly
Kingdome
,
having
heaven
in
their
eyes
,
time
to
come
in
heaven
,
resurrection
in
their
eyes
,
and
glorious
times
in
their
eyes
,
it
will
be
of
such
force
and
influence
into
their
hearts
,
that
they
shall
go
through
all
things
between
,
and
make
this
disjunction
;
either
God
will
raise
me
out
of
this
,
or
out
of
the
grave
,
and
present
me
to
his
Heavenly
Kingdome
.
I
beseech
you
therefore
learn
this
,
that
in
all
our
dejections
we
make
use
of
that
last
and
powerful
work
of
God
in
raising
from
the
dead
.
Raising
comforteth
for
what
is
past
.
Our
Saviour
Christ
,
our
best
part
,
our
head
,
is
in
Heaven
,
and
we
shall
all
draw
to
him
in
time
.
Let
us
not
lose
the
benefit
of
such
a
Meditation
,
of
such
a
ground
as
this
:
See
all
in
Christ
before
hand
,
all
is
done
in
Christ
.
Beloved
,
can
we
have
a
better
pledge
and
pattern
,
than
to
see
all
we
look
for
done
in
Christ
before
hand
?
we
look
for
the
resurrection
,
Christ
is
raised
,
and
ascension
,
Christ
is
ascended
,
we
look
for
glory
in
Heaven
,
Christ
is
glorified
,
Christ
,
and
we
in
Christ
,
for
when
we
think
of
Christ
,
we
must
think
of
our selves
in
Christ
.
And
therefore
when
we
hear
the
Creed
repeated
,
and
the
Articles
of
Religion
,
or
any
thing
of
Christ
,
Let
us
wrap
up
our selves
by
the
Spirit
of
faith
in
Christ
,
see
our selves
crucified
in
Christ
,
and
dead
in
Christ
,
and
raised
in
Christ
,
and
set
in
heavenly
places
with
Christ
.
I
but
administer
the
heads
to
you
,
for
your
meditations
to
work
upon
.
You
see
what
excellent
use
the
Apostle
maketh
of
his
faith
.
It
made
him
beleeve
,
speak
confidently
for
the
present
.
And
therefore
with
cheerfulness
attend
upon
the
Attend
upon
the
meanes
of
the
word
cheerfully
.
blessed
meanes
of
the
Word
and
Sacrament
,
that
God
hath
appointed
to
strengthen
our
Union
and
Communion
with
Christ
.
Christ
is
our
life
,
and
the
neerer
Communion
with
him
,
the
more
life
we
have
.
And
the
Sacrament
is
appointed
for
to
seal
to
us
this
Communion
,
to
strengthen
this
neer
union
,
and
receive
with
the
Spring
and
Fountain
of
life
Jesus
Christ
.
And
therefore
come
with
exceeding
Comfort
,
and
the
more
our
union
with
Christ
,
the
more
our
Comforts
in
life
or
death
,
all
depends
on
that
;
As
we
see
hope
of
Resurrection
,
hope
of
deliverance
,
hope
of
glory
,
doth
all
depend
upon
that
,
union
first
in
Christ
,
then
in
us
,
and
in
us
because
in
Christ
.
Therefore
strengthen
union
with
Christ
,
and
strengthen
all
:
For
matter
of
the
Sacrament
,
you
are
acquainted
with
the
doctrinall
part
of
it
,
have
this
conceipt
of
it
,
It
is
a
high
Ordinance
of
God
,
which
strengthens
faith
,
which
being
strengthened
,
strengthens
all
the
powers
of
Soul
.
Vers
.
15.
For
all
things
for
your
sakes
,
that
most
plentious
grace
by
the
thankesgiving
of
many
,
may
redound
to
the
prayse
of
God
.
THE
Holy
Apostle
as
we
heard
,
labours
to
arm
himself
,
and
all
others
against
all
discouragements
in
Religion
,
by
comforts
fetched
from
Religion
.
He
bringeth
in
diverse
springs
of
Comfort
in
this
latter
part
of
the
Chapter
.
I
beleeve
,
and
there●ore
I
have
spoken
,
as
David
beleeved
,
and
therefore
he
spake
.
It
is
no
otherwise
with
us
,
than
with
David
,
and
other
Saints
before
us
,
as
we
shewed
at
large
.
The
last
day
this
Comfort
was
handled
,
That
God
would
raise
him
out
of
his
trouble
,
and
present
him
together
with
the
Corinthians
in
his
life
,
and
at
the
last
in
the
world
to
come
.
And
from
this
ground
,
Because
God
raised
up
Jesus
.
Knowing
that
he
which
raised
up
the
Lord
Jesus
,
shall
raise
us
up
by
Jesus
,
and
shall
present
us
with
him
,
of
this
I
have
spoken
at
large
already
.
I
beseech
you
,
before
I
leave
this
poynt
,
learn
this
,
that
in
all
our
dejections
,
we
make
use
of
that
last
and
powerfull
work
of
God
,
in
raising
from
the
dead
.
I
now
proceed
to
what
followeth
.
For
all
things
are
for
your
sakes
.
Here
is
a
farther
ground
of
The
scope
of
the
words
.
Comfort
,
both
of
present
deliverance
,
as
for
their
sakes
.
The
second
ground
is
,
All
is
for
the
glory
of
God
.
And
the
meanes
of
that
glory
,
Because
the
grace
aboundeth
,
that
these
deliverances
spring
from
thanksgiving
abound
to
the
glory
of
God
.
Why
should
we
be
discouraged
in
suffering
,
since
God
will
be
presented
with
us
in
sufferings
,
delivering
us
in
time
,
considering
it
is
for
the
Churches
good
,
&
for
the
glory
of
God
?
And
for
the
glory
of
God
in
this
way
,
because
it
will
minister
matter
of
praise
,
not
of
one
,
but
of
many
,
out
of
which
praise
,
God
will
be
glorified
,
This
is
the
scope
of
the
words
.
The
first
ground
of
Comfort
is
,
All
are
for
your
sakes
,
both
All
things
are
for
the
Churches
sake
our
sufferings
,
and
asistance
,
and
presence
of
God
in
them
,
and
deliverance
out
of
them
,
All
is
for
you
,
2
Tim
.
2.
We
suffer
for
the
Elects
sake
,
all
is
for
your
sake
.
Indeed
Beloved
,
it
is
a
large
diffused
consideration
,
for
all
is
for
the
Churches
sake
,
the
world
it self
.
The
standing
of
the
world
is
for
the
Churches
sake
.
If
God
had
gathered
his
Elect
,
there
would
be
an
end
of
these
sinfull
dayes
,
another
sinfull
generation
,
God
would
not
suffer
the
world
to
stand
for
a
company
of
wretches
,
that
dayly
blaspheme
his
name●
,
that
pollute
and
defile
their
Soules
and
Bodies
,
that
oppose
his
truth
like
Rebels
,
That
the
world
continueth
,
it
is
for
the
Elects
sake
,
that
they
may
be
gathered
out
the
world
.
The
world
is
as
it
were
reprieved
,
because
many
are
to
be
born
in
the
world
,
as
lewd
women
are
reprieved
,
being
with
Child
,
for
that
s
sake
that
is
to
be
born
.
So
the
world
continueth
because
there
is
a
generation
to
come
,
the
number
of
the
Elect
is
not
yet
accomplished
.
Thus
you
see
the
very
world
,
and
the
standing
of
the
world
is
for
the
Churches
sake
.
The
world
is
Elect
,
and
so
are
things
in
the
world
,
in
heaven
or
earth
,
in
some
sort
,
they
are
for
the
Churches
sake
.
To
us
a
Child
is
born
,
to
us
a
Son
is
given
,
for
the
Church
he
dyed
,
for
the
Church
he
rose
again
,
for
the
Church
he
appears
in
heaven
and
makes
intercession
,
as
Rom.
8.
34
He
sits
at
Gods
right
hand
making
intercession
for
us
.
For
them
,
Joh
.
17.
●
sanctifie
my self
,
that
is
,
I
prepare
my self
as
a
sacrifice
to
suffer
for
them
,
I
pray
not
for
the
world
,
but
for
them
thou
hast
given
me
out
of
the
world
.
All
that
Christ
did
suffer
,
injoy
,
and
do
in
Heaven
,
as
our
head
,
it
is
for
the
Chur●hes
sake
.
That
he
giveth
gifts
to
wicked
men
,
that
they
continue
,
it
is
for
the
Churches
sake
,
that
they
may
be
instruments
&
servants
of
the
Church
:
In
that
sense
they
be
redeemed
by
Christ
,
as
servants
of
the
Church
.
We
see
in
nature
that
Summer
and
Winter
,
serveth
for
Vines
,
&
fruitfull
Trees
,
and
Plants
,
for
the
good
Corn
:
Cold
weather
and
Warm
weather
,
they
have
the
leaves
to
cover
them
.
And
every
thing
serveth
to
bring
forth
the
fruit
,
all
these
circumstantiall
things
.
So
whatsoever
is
circumstantiall
in
the
world
,
as
Kingdomes
,
States
,
Government
,
they
think
to
tumble
in
the
world
for
their
own
ends
,
and
to
tosse
the
world
as
they
list
.
It
is
for
a
number
of
men
unregarded
,
unknown
,
that
passe
here
as
unknown
men
,
hidden
men
for
the
most
part
,
it
is
for
the
Churches
sake
that
they
continue
,
that
they
have
any
favours
,
Wicked
men
are
beholding
to
the
Church
for
their
lives
.
they
are
beholding
to
the
Church
for
their
lives
,
to
the
Church
for
their
standing
,
and
for
the
gifts
they
have
,
though
they
think
not
so
.
God
,
the
great
God
of
Heaven
and
Earth
,
and
Christ
the
great
King
of
the
Church
,
in
reference
to
his
Church
,
giveth
gifts
to
Men
,
Magistrates
,
Ministets
,
People
,
yea
,
even
to
them
that
be
not
good
men
,
and
all
for
the
good
of
his
Church
.
So
that
all
is
for
you
,
Word
,
Sacraments
,
every
thing
.
I
might
make
a
large
dispute
here
,
but
that
I
unfolded
it
at
large
out
of
that
place
in
Corinths
,
All
is
yours
,
which
is
the
generall
.
The
Church
is
your●
,
whether
Paul
,
or
Apollos
,
or
Cephas
,
or
things
present
,
or
things
to
come
,
or
Life
,
or
Death
,
or
the
World
,
all
is
yours
,
you
are
Christs
,
and
Christ
is
Gods
.
And
from
this
generall
truth
,
the
Apostle
deducts
this
,
it
is
for
your
sake
.
All
things
that
we
suffer
,
all
things
that
are
done
to
us
is
for
your
sake
,
if
so
be
all
things
are
for
the
Churches
sake
,
Beloved
,
we
ought
to
joyn
with
God
,
as
Paul
doth
here
.
Christ
We
ought
to
do
all
for
the
Churches
sake
hath
passed
as
it
were
a
deed
of
gift
of
all
things
to
the
Church
,
to
serve
her
turn
,
to
bring
the
Church
to
Heaven
,
shal
not
Gods
intent
,
&
Christs
intent
be
ours
?
saith
he
,
all
that
I
do
,
and
suffer
,
is
for
your
sake
.
It
is
a
happy
thing
when
Gods
intentions
,
and
ends
,
and
our
ends
shall
meet
in
one
,
Beloved
,
voluntarily
:
And
God
will
bring
all
mens
ends
to
serve
his
,
against
their
wills
.
O
but
happy
are
we
if
we
can
make
our
ends
meet
with
Gods
The
Church
ought
to
improve
the
Covenant
God
hath
made
with
it
.
ends
willingly
,
and
cheerfully
.
Quest
.
What
is
the
ground
of
this
,
that
all
things
are
for
the
Churches
sake
.
Reason
1.
The
ground
of
it
is
,
that
the
Covenant
,
wherein
God
passeth
over
himself
as
it
were
to
the
Church
,
I
will
be
your
God
.
And
Christ
he
is
as
it
were
not
his
own
,
he
is
the
Churches
,
Christ
is
the
Churches
,
therefore
all
are
the
Churches
.
All
the
three
persons
of
the
Trinity
have
their
title
of
excellency
from
relation
to
the
Church
.
God
a
Father
in
regard
of
the
Church
,
Christ
a
redeemer
in
regard
of
the
Church
,
the
Holy
Ghost
a
comforter
in
regard
of
the
Church
.
So
God
the
Father
,
Son
,
&
Holy
Ghost
,
they
are
in
Covenant
with
the
Church
,
And
they
are
the
Churches
,
as
it
were
making
themselves
the
Churches
,
out
of
that
infinite
bottomless
love
,
being
God
,
they
have
made
themselves
the
Churches
.
Now
if
God
himself
be
the
Curches
,
and
in
Covenant
with
it
,
that
the
Church
may
improve
him
,
and
whatsoever
is
in
him
,
all
his
excellent
attributes
for
their
Comfort
and
good
,
shall
not
all
other
things
be
the
Churches
?
If
God
himself
be
reconciled
to
the
Church
,
shall
not
all
things
else
be
reconciled
?
If
God
be
in
Covenant
,
shall
not
every
thing
?
The
stones
in
the
street
be
in
Covenant
with
him
,
as
Job
saith
.
Reason
2.
A
second
subordinate
ground
to
this
is
,
the
union
with
Christ
the
King
of
the
Church
.
Now
all
things
serve
Christ
,
who
is
the
King
of
Heaven
and
Earth
,
his
kingdome
reaches
from
Heaven
,
to
the
bottome
of
Hell
;
he
overuleth
cursed
Divells
,
and
wicked
spirits
.
Who
is
he
,
whom
the
Devills
obey
?
saith
God
.
Now
if
all
things
serve
Christ
,
they
serve
his
Spouse
,
by
reason
of
the
union
&
spirituall
comerce
with
Christ
,
to
whom
God
hath
dedicated
and
committed
the
rule
and
government
of
Heaven
and
Earth
.
All
things
are
mine
in
Christ
the
Lord
of
the
world
,
Church
the
Queen
and
Empresse
.
Heaven
and
Earth
,
committed
to
me
saith
Christ
,
when
he
ascended
into
Heaven
;
and
therefore
as
Christ
is
the
great
Lord
of
the
world
,
so
the
Church
is
the
great
Queen
and
Empresse
of
the
world
:
All
things
serve
Christ
the
Husband
,
and
all
things
must
serve
the
Church
his
Spouse
.
It
must
be
so
,
God
is
in
Covenant
with
the
Church
,
and
Christ
is
hers
by
union
with
the
Church
;
Touch
not
mine
anoynted
,
and
do
my
Prophets
no
harm
,
with
hold
the
hand
of
violence
from
them
,
they
are
mine
.
So
Christ
is
head
,
King
and
Husband
of
the
Church
,
and
will
not
suffer
her
to
be
wronged
in
his
fight
,
but
all
things
shall
serve
for
the
Churches
good
.
Reason
3.
Again
,
to
come
neerer
and
lower
to
us
.
If
you
look
to
us
,
all
is
for
the
Churches
sake
,
The
Children
of
God
too
,
because
God
hath
put
a
Spirit
into
his
Church
to
extract
good
out
of
all
,
All
is
for
your
sakes
.
The
Spirit
of
God
shall
teach
you
to
see
God
seeking
your
good
in
all
things
.
God
puts
it
into
the
Spirit
of
his
Children
,
to
seek
the
good
of
his
Church
in
all
things
.
Paul
had
the
Spirit
of
God
to
direct
his
aymes
,
as
none
but
the
Child
of
God
hath
right
aymes
to
seek
God
in
all
things
,
and
his
glory
.
The
Church
hath
the
Spirit
of
God
,
to
see
God
seeking
their
good
in
all
things
.
This
shall
turn
to
my
good
,
saith
Paul
,
1
Phil
.
through
the
supplies
of
the
Spirit
and
your
prayers
;
The
Church
prayeth
that
all
things
may
serve
for
his
good
:
That
God
would
sanctifie
all
his
crosses
and
afflictions
,
that
God
would
blesse
Magistrates
,
Ministers
,
and
all
Ordinances
for
their
good
,
that
with
the
Spirit
of
God
and
this
actions
exercise
of
the
Spirit
of
thankesgiving
and
prayer
,
all
things
are
made
for
the
Churches
good
,
because
they
have
a
Spirit
specially
shewing
it self
in
a
Spirit
of
prayer
,
to
work
good
out
of
every
thing
.
Therefore
the
Children
of
God
pray
,
that
God
would
blesse
his
sufferings
and
deliverances
,
and
all
things
,
not
for
his
own
good
,
but
for
the
Churches
good
.
And
the
Church
it self
and
every
good
Christian
labours
to
see
God
,
seeking
,
and
deriving
,
good
to
themselves
out
of
every
thing
.
For
the
Covenant
of
God
,
being
friends
of
God
,
and
they
are
neer
to
Christ
,
and
neer
to
God
in
Christ
.
And
they
labour
to
see
the
love
of
God
,
and
the
love
of
Christ
in
all
things
,
that
so
the
sweetnesse
and
Communion
of
the
love
may
be
increased
God
acquaints
them
with
his
secrets
in
every
thing
,
so
much
as
may
be
for
their
eternall
good
,
and
with
the
secrets
of
his
election
,
how
he
directeth
and
ordereth
all
things
to
their
good
;
he
never
corrects
,
but
he
instructs
with
it
,
he
never
afflicteth
,
but
they
know
the
ground
of
it
,
and
so
by
the
Spirit
of
God
are
inabled
to
draw
good
out
of
every
thing
.
In
Prosperity
they
see
God
seeking
their
incouragement
,
in
crosses
they
see
God
seeking
their
humility
and
repentance
.
So
that
on
these
and
other
grounds
which
I
might
name
,
all
things
are
for
the
Churches
sake
.
Why
the
Children
of
God
do
look
for
the
good
of
the
Church
?
The
reason
why
Saint
Paul
as
a
Minister
sought
the
good
of
the
Church
,
was
,
the
relation
between
a
Master
and
a
People
,
between
an
Apostle
and
People
,
called
and
gathered
by
him
,
&
in
relation
as
a
Christian
,
because
fellow-members
with
them
.
If
I
were
to
speak
to
Ministers
,
I
would
speak
of
the
relation
between
Pastors
and
People
,
how
they
should
seek
the
good
one
of
another
:
but
as
a
Christian
,
all
is
for
your
sake
;
no
Christian
,
Every
Christian
hath
a
publick
spirit
to
seek
the
good
of
others
.
but
as
soon
as
a
Christian
,
hath
a
publick
mind
inspired
into
him
,
to
seek
the
good
of
others
,
he
concurs
with
God
willingly
.
As
soon
as
ever
he
is
a
Christian
,
he
learneth
self-denyall
,
he
knowes
he
hath
given
up
himself
,
and
all
to
God
,
to
the
Church
,
and
he
is
become
a
servant
to
others
for
Christs
sake
.
As
soon
as
ever
a
man
begins
to
be
a
Christian
,
he
hath
a
Spirit
of
love
,
and
seeketh
not
his
own
good
;
As
soon
as
ever
a
man
becomes
a
Christian
,
he
hath
a
spirit
inlarged
,
he
hath
higher
and
farther
aymes
,
and
large
affections
towards
God
and
the
Church
,
his
Soul
is
large
,
all
other
men
are
streightned
in
their
affections
,
and
streightned
in
their
aymes
,
they
have
poor
aymes
,
and
ends
of
their
own
,
and
in
their
affections
,
they
be
streightned
,
they
cannot
love
,
nor
long
after
good
things
,
yea
,
they
be
streigtned
to
their
own
in
all
things
:
He
is
within
his
own
circumference
,
within
his
own
term
,
his
terminus
reductivus
,
is
himself
he
reduceth
all
to
himself
,
&
seeks
himself
in
all
things
,
he
thinkes
not
that
he
doth
sin
,
but
he
doth
,
for
it
is
unpossible
any
but
a
Christian
should
seek
the
good
of
others
,
as
they
should
,
but
as
soon
as
a
Christian
,
the
Spirit
of
Godmaketh
the
heart
publick
to
seek
the
good
of
others
.
And
the
more
Spirit
of
Christ
,
the
more
they
seek
the
good
of
others
,
and
they
that
be
greatest
in
heaven
,
are
the
greatest
servants
,
Christ
is
greatest
in
heaven
,
and
who
was
more
made
a
servant
?
he
became
a
Curse
,
to
make
us
blessed
,
poor
,
to
make
us
rich
.
As
he
was
the
greatest
,
servant
that
dyed
for
others
,
so
they
that
be
the
greatest
,
next
to
him
,
have
learned
Self-denyall
.
Gods
people
have
publick
Spirits
.
Not
they
that
heap
up
great
states
,
and
are
put
into
great
places
,
but
they
that
have
publick
minds
,
and
publick
Spirits
,
that
seek
the
good
of
others
,
and
abase
themselves
for
the
good
of
others
,
such
as
Paul
is
here
.
All
is
for
you
,
and
for
your
sake
.
Gods
people
have
publick
Spirits
.
I
beseech
you
therefore
make
this
use
of
it
,
Learn
of
so
excellent
an
Apostle
as
Saint
Paul
was
,
to
have
large
affections
,
and
publick
aymes
and
ends
,
labour
to
discern
of
your
conditions
,
and
states
by
this
,
That
you
have
the
Spirit
of
Christ
in
you
,
because
to
do
good
to
others
,
you
can
deny
your selves
.
All
things
are
for
your
sake
.
This
should
teach
us
likewise
,
to
have
honourable
and
high
esteemes
of
Gods
people
.
Are
they
such
whom
Christ
gave
himself
for
,
and
made
himself
of
no
reputation
and
power
for
?
Have
an
high
esteem
of
Gods
people
are
they
such
as
heaven
and
earth
serve
,
and
shall
we
despise
them
?
Are
they
Gods
darlings
,
as
dear
to
him
as
the
apple
of
his
eye
?
Are
they
the
Jewels
,
as
the
Scripture
sets
them
out
in
such
excellent
tearmes
,
are
they
his
Friends
,
are
they
his
Heires
,
and
fellow-heires
with
Christ
?
Are
they
such
as
the
holy
Scripture
sets
them
down
,
are
all
things
for
their
sakes
?
and
shall
not
we
have
honourable
esteems
of
them
?
let
this
rectifie
our
conceipts
of
them
,
that
they
be
not
worthy
to
live
in
the
world
,
when
indeed
,
the
world
is
not
worthy
of
them
.
All
things
are
for
your
sake
.
Suppose
they
have
nothing
in
possession
,
yet
in
use
,
and
service
,
all
things
serve
them
,
to
bring
them
to
heaven
,
and
direct
them
for
their
good
.
They
are
here
as
Princes
in
a
strange
Country
,
that
must
be
honoured
for
their
Fathers
sake
,
and
for
their
Countries
sake
;
they
shall
be
great
men
when
they
come
home
,
and
therefore
howsoever
the
world
valueth
and
esteemeth
them
,
when
we
see
any
price
of
grace
,
and
of
the
Spirit
of
God
,
think
that
these
be
yours
,
for
the
present
all
things
,
be
theirs
,
O
but
how
great
will
they
be
?
These
shall
be
Christs
,
not
the
worlds
,
these
shall
sit
&
judge
the
world
,
they
shall
judge
me
if
I
be
not
a
Christian
,
ere
long
;
Now
therefore
let
me
take
heed
how
I
despise
one
of
Christs
little
ones
,
how
I
debase
such
a
one
that
is
so
great
in
Gods
esteem
,
for
whose
sake
the
world
stands
,
and
let
this
,
respect
to
them
evidence
to
us
,
that
have
another
Spirit
than
the
world
hath
,
that
we
know
another
Christ
.
And
again
,
let
it
comfort
Gods
people
,
who
have
some
testimony
Comfort
for
Gods
people
n●
afflictions
.
that
they
are
his
,
in
their
losses
,
in
their
crosses
,
in
their
misuage
in
the
World
.
Let
them
consider
,
are
they
so
to
God
,
are
they
so
to
Christ
?
Oh
no
.
Let
them
labour
therefore
for
a
Spirit
of
Patience
,
and
Courage
,
to
go
through
good
reports
,
bad
reports
,
good
usage
,
bad
usage
,
for
the
worst
thing
that
befalls
them
hath
a
Command
to
do
them
good
.
Do
the
young
man
no
harm
,
saith
David
of
Absolom
.
And
so
all
things
have
a
command
to
do
Gods
people
no
harm
.
Kings
have
a
prohibition
,
Touch
not
mine
anoynted
.
There
is
a
prohibition
given
,
Gods
people
may
be
killed
,
but
not
hurt
.
that
no
hurt
shall
be
done
,
they
may
kill
them
,
but
not
hurt
them
,
imprison
them
,
but
not
hurt
them
,
they
may
wrong
them
,
but
not
hurt
them
,
that
is
,
they
cannot
hinder
their
everlasting
good
,
they
cannot
take
away
their
Christ
,
their
comfort
,
their
peace
,
or
touch
them
in
their
names
,
but
oftentimes
against
their
wills
,
do
them
most
good
,
when
they
think
to
do
them
most
harm
.
And
therefore
I
beseech
you
labour
for
a
Spirit
of
Comfort
,
considering
all
things
are
for
our
sakes
,
if
we
be
Christs
.
I
have
been
something
long
in
the
poynt
,
but
it
is
comfortable
and
usefull
.
I
will
now
hast
to
that
which
followeth
.
All
things
are
for
your
sakes
,
that
the
abundant
grace
through
the
thankesgiving
of
many
,
many
redound
to
the
glory
of
God
.
The
second
ground
of
Comfort
is
,
from
the
main
end
of
all
,
which
is
the
glory
of
God
.
Here
is
a
sweet
combination
,
of
the
grace
of
God
,
and
the
glory
of
God
,
that
abundant
grace
through
the
thankesgiving
of
many
,
might
redound
to
the
glory
of
A
combination
of
the
grace
of
God
and
the
glory
of
God
.
God
.
The
linkes
of
this
chain
are
these
.
God
suffers
his
Children
in
this
world
to
be
exercised
,
in
the
exercise
he
giveth
evidence
of
his
presence
,
by
grace
,
and
by
Comfort
,
and
after
all
,
delivers
them
,
giving
them
cause
and
matter
of
praise
,
and
that
praise
,
is
the
praise
not
only
of
themselves
,
but
of
many
.
The
prai●e
of
themselves
and
many
returneth
to
the
glory
of
God
,
here
is
grace
breedeth
praise
,
praise
breedeth
glory
.
We
will
handle
the
words
as
they
lie
.
That
the
abundant
grace
through
the
thankes
giving
of
many
,
may
redound
to
the
glory
of
God
.
The
abundant
grace
;
what
doth
he
mean
by
abundant
grace
?
we
ssiall
know
it
a
little
by
distinguishing
a
little
the
word
of
What
meant
by
grace
.
grace
,
in
the
Scrtpture
.
Primitive
grace
is
the
free
favour
of
God
in
forgiving
of
sinnes
,
and
accesse
to
life
everlasting
.
Secondly
,
The
next
grace
that
springs
from
that
,
is
grace
whereby
we
are
sanctified
,
usually
called
,
habituall
grace
,
whereby
our
natures
have
a
stamp
of
Christ
on
them
,
and
we
are
transformed
into
his
image
.
Thirdly
,
Grace
is
the
stirring
of
us
up
,
exciting
grace
,
stirring
up
that
grace
that
is
in
us
,
and
drawes
it
forth
to
particular
actions
,
of
doing
,
and
suffering
,
and
resisting
,
and
carrying
our selves
as
Christians
should
do
.
For
besides
the
favour
of
God
,
and
the
fruit
of
that
favour
,
which
is
of
our
nature
,
there
must
be
spirituall
stirring
grace
to
act
and
stir
up
the
grace
which
would
otherwise
lie
sleeping
in
us
,
there
must
be
new
grace
on
all
occasions
,
God
must
give
the
will
and
the
deed
,
God
must
stir
us
up
to
every
good
action
;
as
I
have
shewed
at
large
heretofore
.
A
man
cannot
do
the
good
he
is
inabled
to
do
by
an
habituall
grace
,
unlesse
he
have
grace
to
stir
him
up
to
do
;
as
he
hath
all
graces
in
generall
to
inable
him
,
so
he
must
have
new
graces
,
New
graces
for
every
new
act
.
for
every
new
act
,
he
must
have
constancy
of
Spirit
.
And
if
the
troubles
be
great
,
there
be
inlargements
of
grace
,
as
if
a
man
carries
a
greater
burden
,
he
must
have
more
strength
.
But
Fourthly
,
grace
is
any
favour
that
cometh
from
the
primitive
grace
,
and
favour
of
God
.
As
we
say
of
a
great
man
,
when
he
giveth
a
petty
thing
,
to
an
inferiour
person
,
this
is
such
mans
grace
.
Or
grace
that
is
such
a
thing
,
that
springeth
from
his
love
and
favour
to
us
,
so
not
only
the
favour
of
God
that
accepts
to
life
everlasting
,
and
that
inward
grace
of
Gods
Spirit
,
and
that
actuall
grace
that
stirs
to
every
good
action
,
but
every
thing
that
comes
from
God
,
is
grace
.
When
God
once
enters
into
Covenant
with
us
,
to
become
our
God
,
to
love
us
in
Christ
,
whatsoever
befalls
us
,
comes
to
us
as
a
fruit
of
that
love
,
for
he
being
Lord
of
heaven
and
earth
,
and
having
all
things
at
command
,
will
not
suffer
the
wind
to
blow
upon
his
Church
,
will
not
suffer
the
waves
to
beat
upon
it
,
but
out
of
love
,
and
for
the
good
of
the
Church
,
for
otherwise
Nothing
befalleth
the
Church
,
but
out
of
love
.
his
government
,
and
wisedome
would
be
impeached
.
And
Fiftly
,
and
lastly
,
by
abundant
grace
,
is
meant
the
presence
sence
of
God
,
the
assistance
of
God
unto
Paul
in
suffering
,
and
Gods
delivering
him
out
of
trouble
,
these
two
things
he
specially
meanes
.
Gods
presence
in
troubles
,
and
delivering
him
out
of
them
.
It
is
a
grace
of
God
that
we
have
saith
.
It
is
a
grace
of
God
that
we
have
strength
to
suffer
for
that
faith
;
to
indure
any
thing
is
a
speciall
grace
.
To
you
it
is
given
to
suffer
.
It
is
a
more
special
grace
when
we
have
not
only
grace
to
beleeve
,
and
grace
to
suffer
,
but
strength
of
faith
.
And
therefore
it
is
given
,
not
only
to
beleeve
,
but
to
suffer
.
It
is
grace
to
have
speciall
peace
,
and
joy
,
and
comfort
in
the
midst
of
all
spirituall
contrary
.
conditions
.
And
therefore
Gods
presence
and
Comfort
in
the
midst
of
his
disconsolate
estate
was
a
grace
,
and
not
only
the
doctrine
of
suffering
for
Christ
a
grace
,
but
whatsoever
comes
from
the
presence
of
God
,
is
a
grace
likewise
:
And
likewise
his
deliverance
out
,
is
a
grace
.
For
as
Gold
comes
purer
out
of
the
furnace
,
so
Paul
comes
richer
in
experience
out
of
trouble
,
rich
in
faith
,
rich
in
Love
,
rich
in
Mortification
,
more
heavenlyminded
in
the
experience
of
God
,
and
his
waies
,
and
every
way
,
and
therefore
it
is
an
exceeding
grace
.
And
then
a
grace
that
God
will
bound
and
limit
the
malice
of
the
Devill
,
and
his
instruments
that
thus
long
they
shall
trouble
them
,
and
then
set
them
at
liberty
.
So
that
hereby
we
may
plainly
see
,
that
all
is
done
,
in
favour
of
the
Church
.
So
it
is
a
grace
that
God
hath
put
bounds
and
limits
to
the
boundlesse
malice
of
Satan
,
and
his
instruments
,
to
deliver
the
Church
,
or
any
poor
member
of
the
Church
,
as
Paul
was
,
at
any
time
,
and
therefore
they
were
to
reckon
all
graces
,
that
they
were
to
praise
God
for
,
both
for
his
trouble
,
and
for
his
deliverance
out
of
trouble
,
they
being
both
graces
.
Quest
.
But
why
doth
he
call
it
abundant
grace
?
Answ
.
This
Saint
Paul
doth
out
of
his
abundant
humility
,
and
out
of
his
abundant
love
to
God
,
out
of
his
abundant
measure
of
knowledge
of
the
love
of
God
towards
him
,
for
Paules
seeing
and
knowing
,
were
his
own
want
of
worth
in
himself
,
and
his
own
weaknesse
in
himself
,
at
the
best
are
nothing
in
themselves
.
And
Saint
Paul
weighing
and
confidering
the
mighty
power
and
malice
of
the
enemy
,
the
Devill
and
his
instruments
,
that
laboured
to
trouble
him
and
oppose
the
Gospell
.
When
Paul
saw
that
opposition
and
his
own
weakness
,
when
Paul
saw
likewise
the
evidence
and
demonstration
of
the
excellency
of
God
in
being
present
with
him
in
trouble
,
and
delivering
him
out
of
trouble
,
saw
the
power
,
and
goodness
,
and
mercy
of
God
,
here
was
an
abundant
grace
,
here
was
a
spring
tide
of
grace
,
as
an
overflowing
:
As
he
saith
,
My
cup
overfloweth
,
Psal
.
23.
I
have
not
only
for
necessity
,
but
something
for
abundance
,
My
Cup
overfloweth
,
and
thou
hast
spread
my
table
in
the
sight
of
mine
enemies
.
David
considered
the
circumstances
of
Gods
bounty
,
for
it
was
abundant
.
And
Paul
considering
the
great
Comforts
that
he
had
in
the
Lord
,
his
great
enemies
,
and
Gods
,
and
the
malice
of
them
against
him
,
and
his
God
,
here
was
an
abundant
grace
.
Beloved
,
let
us
learn
from
hence
first
of
all
,
to
see
God
in
every
thing
that
befalls
us
,
in
sufferings
,
deliverance
,
the
dealing
of
See
God
in
every
thing
that
befalls
us
.
others
towards
us
,
See
the
grace
of
God
in
it
.
There
is
,
you
know
in
things
in
this
world
,
the
bulk
and
surplus
,
or
body
of
things
,
and
then
there
is
the
Spirit
,
and
quintessence
and
vigor
of
things
;
an
extract
,
the
vigor
,
and
quintessence
of
things
what
are
they
?
they
are
next
to
nothing
,
take
out
Gods
grace
,
Gods
mercy
out
of
things
,
what
are
things
?
what
is
the
world
?
take
away
Gods
love
,
what
is
riches
,
what
is
honour
and
worth
?
Therefore
in
every
thing
,
see
it
as
a
grace
,
see
it
as
derived
from
the
primitive
grace
,
from
the
favour
and
mercy
of
God
in
Jesus
Christ
.
And
then
we
cannot
but
be
thankful
,
for
we
shall
see
the
sweetnesse
of
grace
.
Every
little
gift
though
by
the
hand
of
man
,
nay
every
injury
that
is
sanctified
,
he
seeth
it
as
a
grace
of
God
,
looks
to
see
God
in
it
,
his
free
love
and
grace
among
men
.
What
is
that
,
that
that
commends
any
thing
to
us
,
that
comes
from
another
?
not
the
thing
but
the
mind
of
the
person
that
sends
it
,
not
the
bringer
but
the
sender
.
So
when
we
have
In
all
things
look
to
God
.
any
thing
,
look
to
God
the
sender
;
look
not
to
the
thing
,
but
to
the
love
of
God
in
the
thing
,
which
is
the
spirit
and
quintessence
and
vigor
of
the
thing
,
the
best
thing
;
nay
any
thing
in
the
world
is
the
love
of
God
in
it
,
derived
to
us
through
it
.
Let
the
grace
of
God
be
derived
through
Losses
,
Crosses
,
Injuries
,
they
be
sweet
,
It
is
given
to
suffer
,
every
one
is
not
partaker
of
such
a
favour
.
See
the
grace
and
favour
of
God
in
Health
,
and
Wealth
,
and
Strength
,
and
Riches
,
the
life
and
quintesse
of
all
,
which
commends
all
to
a
Christian
soul
.
God
deriveth
and
conveyeth
his
grace
and
love
to
men
through
this
,
this
is
a
little
drop
of
that
great
love
,
that
he
beareth
to
me
in
Jesus
Christ
,
This
cometh
from
that
love
by
which
he
intends
Heaven
to
me
.
And
when
God
intends
Heaven
and
happiness
,
and
to
be
with
him
for
ever
,
every
thing
that
befalls
us
by
the
way
,
hath
something
of
that
love
,
as
it
were
dipt
in
that
love
,
whatsoever
befalls
us
between
this
and
Heaven
,
If
we
be
Gods
Children
,
it
hath
a
tincture
of
that
love
,
to
make
him
keep
Heaven
for
us
;
and
therefore
labour
to
see
the
grace
and
love
of
God
in
every
thing
,
see
the
Language
of
Canaan
,
the
Language
of
the
Spirit
of
God
,
that
,
that
puts
the
stile
upon
grace
,
a
free
gift
,
an
undeserved
thing
issuing
from
love
,
it
implieth
love
and
freenesse
,
and
undeserving
in
the
person
that
hath
it
.
Therefore
conceive
of
every
thing
,
we
have
it
first
from
it
,
is
undeserved
on
my
part
,
comes
from
love
;
this
will
make
us
use
things
as
we
should
,
to
the
glory
of
the
giver
,
and
it
will
make
us
comfortable
in
all
conditions
,
as
grace
.
And
labour
as
the
Apostle
doth
here
,
to
see
them
abundant
graces
,
to
raise
the
favours
of
God
to
an
high
esteem
,
as
Paul
doth
here
,
it
is
abundant
grace
.
Esteem
highly
of
Gods
favours
.
And
that
we
may
think
the
grace
of
God
is
great
,
considering
to
whome
he
hath
denyed
it
,
hath
not
he
denyed
it
to
thousands
?
Therefore
we
have
abundant
grace
in
us
with
great
opposition
,
therefore
an
abundant
grace
.
Consider
the
designes
of
the
Devill
and
devilish
minded
men
who
would
have
the
Church
trampled
under
foot
.
Is
it
not
above
our
worth
?
do
we
deserve
so
much
?
oh
no
,
then
it
is
abundant
grace
.
We
that
deserve
nothing
,
should
be
thankfull
for
every
thing
,
as
a
beggar
that
deserveth
nothing
,
is
thankfull
for
every
little
gift
.
Labour
thus
to
see
a
grace
in
every
thing
,
and
labour
to
see
an
abundant
grace
.
The
graces
of
God
bestowed
on
Saint
Paul
raiseth
up
thankfullnesse
of
many
,
and
that
tendeth
to
the
glory
of
God
.
Many
had
the
prayers
of
St.
Paul
,
for
he
had
commended
himself
to
their
prayers
,
Rom.
11.
Strive
with
God
for
me
by
prayer
,
and
so
the
Philippians
and
others
,
I
shall
be
delivered
by
your
prayers
.
It
was
usuall
with
Paul
to
commend
himself
to
the
Church
and
people
of
God
,
and
having
done
so
,
he
knew
that
of
course
they
would
praise
God
.
As
he
desires
them
to
pray
for
him
,
that
God
would
be
present
with
him
in
trouble
,
and
deliver
him
out
▪
So
he
knew
they
would
praise
God
.
And
as
many
prayers
for
him
,
so
many
prayses
for
him
;
and
therefore
through
the
thanks
.
giving
of
many
,
&c.
Beloved
,
here
see
,
that
the
blessing
of
God
bestowed
upon
publick
persons
,
or
upon
the
Church
,
or
publick
persons
in
the
Gods
blessings
bestowed
on
publick
persons
,
should
stir
up
many
thankes
.
Church
,
should
stir
up
thanks
,
and
many
thanks
of
many
persons
.
Many
thanks
were
given
for
the
grace
of
God
sh●wed
to
Saint
Paul
.
Reason
1.
I
said
before
,
that
a
Christian
,
when
he
becommeth
a
true
Christian
hath
the
Spirit
of
Christ
in
him
,
and
hath
learned
self-denyall
,
he
can
love
others
,
especially
publick
persons
,
that
be
eminent
in
their
standing
for
the
good
of
the
Church
,
upon
whom
the
good
and
honour
of
the
Church
dependeth
in
a
great
measure
.
And
therefore
you
see
the
Corinths
praise
God
for
Saint
Paul
.
We
should
therefore
labour
for
to
consider
what
favours
God
sheweth
to
his
Church
,
to
any
publck
person
in
the
Church
,
Magistrates
,
Ministers
,
or
any
notable
Christian
,
or
Friend
,
praise
God
for
his
benefits
to
others
▪
Thus
in
the
Prophet
Davids
time
,
The
good
people
made
a
circle
as
it
were
,
The
righteous
shall
come
about
me
,
and
were
glad
and
joyfull
,
and
gave
praise
for
his
sake
,
and
this
made
him
,
Psal
.
66.
Say
,
come
hither
ye
Children
,
and
I
will
teach
you
what
the
Lord
hath
done
for
my
Soul
.
He
inviteth
them
to
come
,
and
tells
them
what
the
Lord
hath
done
for
him
,
that
they
may
praise
God
.
The
righteous
shall
hear
it
and
be
glad
.
And
therefore
in
the
Communion
of
Saints
,
the
sweetest
Communion
is
the
rejoycing
,
and
giving
of
thanks
,
for
the
good
that
God
doth
to
others
,
especially
those
that
be
eminent
in
the
Church
.
Reason
2.
Another
reason
that
concernes
our selves
is
this
.
Our
good
is
in
the
good
of
others
.
Our
good
is
laid
up
in
the
good
and
prosperity
of
others
,
our
good
is
in
the
Communionship
of
the
Church
,
and
Commonwealth
,
our
private
welfare
in
the
publick
.
As
it
is
in
the
state
,
so
especially
in
that
heavenly
Common-wealth
of
the
Church
,
the
Communion
of
Saints
,
The
good
of
one
dependeth
on
the
good
of
the
other
,
why
?
because
God
deriveth
and
conveyeth
all
good
to
man
,
by
man
.
It
is
his
ordinance
,
he
will
have
it
so
.
And
therfore
co●sidering
he
deriveth
good
to
men
by
men
,
Therfore
when
he
sheweth
any
favour
unto
men
,
we
ought
to
praise
God
for
it
,
because
God
deriveth
good
by
that
man
to
us
.
A
Christian
is
a
publick
good
,
because
he
hath
a
publick
mind
,
when
any
favour
he
hath
of
God
,
he
is
sure
the
publick
shall
be
the
better
for
it
,
he
will
be
usefull
,
he
will
be
serviceable
.
As
soon
as
ever
a
man
is
a
Christian
,
he
becomes
as
a
tree
of
righteousnesse
,
and
therefore
if
you
see
favours
bestowed
upon
any
good
man
,
thank
God
for
it
,
especially
if
it
be
a
Paul
,
a
blessed
instrument
,
on
whom
the
good
of
many
dependeth
.
Therefore
what
shall
we
say
of
them
that
be
led
by
the
spirit
of
envy
?
That
think
they
have
the
lesse
,
the
more
others
have
,
The
evill
of
envy
.
that
have
an
ill
eye
.
O
Beloved
,
takeaway
that
cursed
spirit
of
envy
.
That
that
I
have
,
is
thine
,
and
that
tha●
thou
hast
,
is
mine
;
in
Religion
there
is
a
kind
of
blessed
Community
,
The
more
thou
hast
,
the
more
I
have
.
If
thy
envy
hinder
thee
not
,
and
if
envy
be
taken
away
,
the
more
thou
hast
,
the
more
I
have
.
Oh
take
heed
of
this
cursed
spirit
,
that
hinders
us
from
praising
God
for
the
good
of
others
;
As
Paul
doth
here
,
that
saith
,
God
shall
have
praise
,
and
many
praises
for
his
goodnesse
shewed
to
me
.
Now
he
saith
many
praises
,
because
many
had
prayed
;
when
they
receive
the
Harvest
of
prayers
,
they
are
thankfull
.
You
know
Prayer
is
a
sowing
in
Gods
bosome
,
Prayer
is
a
seed
,
so
many
prayers
,
so
many
seeds
sown
in
heaven
,
when
the
Harvest
comes
,
when
they
see
the
fruit
and
issue
of
their
prayers
,
then
they
praise
God
.
If
we
will
therefore
praise
God
,
learn
this
own
thing
,
for
to
observe
what
we
pray
for
,
not
to
pray
at
randome
and
never
to
Observe
the
returns
of
prayer
that
we
may
return
prayses
.
observe
whether
God
answers
or
no
,
that
we
may
be
able
●o
render
his
tribute
due
to
him
.
How
he
answers
our
prayers
for
the
Church
,
for
the
speciall
instruments
of
the
Churches
good
,
King
,
and
State
,
how
he
answers
our
prayers
for
our
particular
friends
,
and
then
let
him
have
the
tribute
that
he
requires
of
every
one
,
which
is
only
praise
,
there
is
a
kind
of
friendship
between
God
and
us
,
by
which
we
enter
into
Covenant
with
him
,
and
friendship
is
maintained
by
duty
,
by
returning
of
whatsoever
we
receive
.
Now
when
we
pray
to
God
and
have
this
blessing
,
and
that
blessing
,
and
give
nothing
to
God
again
,
frendship
will
not
be
maintained
without
,
when
men
are
graves
,
for
benefits
to
bury
them
,
and
return
nothing
again
,
this
dissolveth
the
bonds
of
friendship
among
men
,
and
it
dissolveth
also
that
bond
with
God
,
when
they
derive
blessed
benefits
,
and
return
nothing
back
again
:
Thanks
is
nothing
but
a
reflection
to
the
favours
,
wherein
he
hath
shined
on
us
first
.
It
is
his
due
,
and
an
ecchoe
,
therefore
give
thanks
for
blessings
to
our selves
,
and
others
.
And
to
that
end
observe
how
he
heares
our
prayers
for
our selves
,
and
others
.
But
how
doth
the
thanksgiving
of
many
redound
to
the
The
more
praise
God
,
the
more
he
is
glorified
.
glory
of
God
?
Certainly
it
doth
,
that
the
thankesgiving
of
many
may
redound
to
the
glory
of
God
.
The
more
heart
,
the
better
musick
in
Gods
eares
,
the
better
musick
and
the
louder
musick
,
the
more
the
prayers
are
,
the
more
are
the
praises
,
Prov.
24.
The
wise
man
saith
,
The
glory
of
a
King
is
in
the
multitude
of
his
subjects
,
and
the
glory
of
God
is
in
the
multitude
of
Subjects
,
thankfull
Subjects
,
that
will
return
praise
to
him
,
give
him
the
tribute
he
requires
at
our
hands
,
the
wages
and
service
is
to
him
,
the
more
the
better
.
When
a
Company
can
as
it
were
leavy
an
army
,
not
only
in
prayers
to
offer
an
holy
violence
to
God
,
to
get
a
blessing
,
but
when
it
is
gotten
to
joyn
in
Company
to
praise
God
,
O
it
is
a
blessed
sound
,
a
blessed
noyse
in
Gods
eare
,
when
many
do
it
.
Reason
.
The
reason
is
this
,
because
there
is
more
abundance
of
incense
,
Prayers
and
prayses
be
incence
,
and
if
the
prayer
of
any
one
man
be
powerfull
with
God
,
of
one
righteous
man
,
what
is
the
prayer
of
many
righteous
men
?
If
the
praise
of
one
man
be
incense
,
what
are
the
praises
of
many
?
If
where
two
or
three
be
gathered
,
Christ
is
in
the
midst
of
them
;
what
will
he
do
where
two
or
three
thousand
be
gathered
?
will
not
he
be
much
more
in
the
midst
of
them
?
O
Beloved
,
Company
is
excellent
here
,
and
therefore
as
you
have
it
recited
well
in
the
Psalmes
,
stir
up
one
another
to
praise
the
Lord
,
praise
the
Lord
oh
my
soul
,
and
all
that
is
within
me
praise
his
holy
name
,
but
that
is
not
enough
,
praise
the
Lord
all
his
Angels
,
all
the
Creatures
,
the
holy
Prophet
,
he
puts
a
voyce
into
Hills
,
Dragons
,
Mountaines
,
Rivers
,
and
every
Creature
that
they
may
praise
the
Lord
.
But
fearing
he
should
not
have
heart
,
and
spirit
enough
to
praise
God
enough
,
he
stirs
up
sons
of
Levi
,
sons
of
Aaron
,
Angels
of
Heaven
,
to
praise
God
;
So
large
was
the
heart
of
that
blessed
man
,
because
he
knew
if
the
praises
of
one
would
be
acceptable
,
what
would
the
praises
of
many
be
?
Why
have
we
such
narrow
hearts
?
Indeed
,
God
intends
our
good
,
God
intendeth
it
,
for
to
make
us
heavenly-minded
,
who
would
otherwise
have
been
like
Moles
in
the
earth
,
but
in
regard
of
God
,
that
we
may
think
of
God
,
and
praise
God
,
and
therefore
Psal
.
92.
There
is
a
Psalm
of
the
Sabbath
,
wherein
is
an
high
exaltation
of
Gods
workes
.
And
we
have
the
Sacrament
,
Why
is
it
called
Eucharist
,
the
greek
word
?
but
because
it
is
a
praising
of
God
,
we
having
the
Sacrament
,
are
to
praise
God
for
the
good
we
have
by
his
body
broken
,
his
blood
shed
,
and
therefore
have
cause
of
the
greatest
praise
that
ever
was
,
for
the
greatest
gift
that
ever
was
given
▪
the
Son
of
Man
.
It
is
Gods
end
in
Sabbaths
,
in
Sacraments
,
Praise
is
the
end
of
all
Gods
mercies
.
his
end
in
all
his
favours
and
blessings
both
in
this
,
and
a
better
life
;
and
therefore
let
us
stir
up
our
hearts
,
and
stir
up
others
to
praise
God
,
that
thankesgiving
may
abound
by
many
.
But
I
cannot
finish
this
argument
so
necessary
.
For
some
Rules
how
to
do
it
,
I
will
not
go
out
of
the
How
to
shew
thankfulnesse
to
God
Text
,
because
I
have
spoken
of
thankesgiving
upon
every
occasion
.
If
we
will
praise
God
,
see
that
every
thing
be
a
grace
,
be
a
grace
and
abundant
grace
,
answerable
to
the
degrees
of
goodnesse
,
the
abundant
grace
indeed
is
Jesus
Christ
,
who
is
the
gift
of
gifts
,
and
cause
of
all
gifts
,
&
the
good
we
have
by
him
.
The
abundant
mercy
in
God
is
,
new
birth
in
Christ
,
there
is
the
abundant
grace
;
but
even
in
the
things
of
this
life
,
that
we
have
Sacraments
,
Ministers
helpes
to
Heaven
,
is
abundant
grace
.
Beloved
,
whatsoever
we
have
more
than
Hell
by
nature
,
it
is
all
grace
,
and
when
we
be
Christians
,
and
delivered
from
fear
of
Hell
,
whatsoever
is
overplus
is
a
grace
.
If
we
were
poor
all
our
life
,
and
miserable
all
our
life
,
what
were
it
?
but
when
to
our
way
to
Heaven
,
God
giveth
double
portions
,
mercy
here
,
and
abundant
hereafter
,
here
is
abundant
redundant
grace
.
Therefore
if
we
will
be
thankfull
,
see
grace
and
abundant
love
in
every
thing
.
And
consider
the
circumstances
that
increase
the
favours
of
God
in
Christ
towards
us
,
when
we
were
unworthy
,
when
we
deserved
the
contrary
,
it
came
in
opposition
of
the
enemy
,
it
came
when
we
had
much
comfort
in
it
,
being
stript
of
all
other
comforts
:
See
it
come
from
the
spring
of
Gods
favour
,
and
see
all
the
sweet
circumstances
of
it
,
and
that
will
make
us
thankfull
.
And
then
consider
it
is
all
we
can
do
,
or
need
to
do
,
it
is
just
It
is
just
we
should
give
thankes
.
we
should
do
it
.
God
needeth
not
our
thankes
,
or
praises
,
but
it
is
Justice
on
our
part
.
Is
it
not
just
,
that
we
should
return
praise
,
that
rivers
should
run
into
the
Sea
,
from
whence
they
came
?
that
beames
should
reflect
to
the
Sun
,
from
whence
they
came
?
An
unthankefull
person
is
an
unjust
person
.
Therefore
stir
up
others
that
the
thanksgiving
may
be
by
many
.
But
now
ye
see
what
cause
he
gave
the
Church
to
be
thankful
Beloved
,
if
we
had
the
Spirit
of
God
,
now
,
if
we
consider
the
Churches
abroad
to
whom
is
not
only
grace
,
but
to
us
also
,
we
being
all
the
spouse
of
one
Husband
,
branches
of
one
root
,
heires
of
one
inheritance
,
sheep
of
one
flock
and
pasture
,
all
as
from
one
head
;
Whatsoever
God
doth
,
and
whatsoever
favours
he
sheweth
to
our
Brethren
beyond
the
Seas
,
there
is
grace
,
&
abundant
grace
shewed
,
and
now
there
ought
to
be
thanksgiving
and
thankesgiving
of
many
,
if
there
were
many
prayers
,
Be
thankfull
for
the
mercy
shewed
to
the
Churches
abroad
.
and
for
the
Church
,
every
one
that
hath
the
Spirit
of
prayer
,
hath
many
prayers
for
the
Church
of
God
;
And
so
much
humiliation
for
the
misery
of
the
Church
,
that
(
as
the
Psalmist
saith
)
lay
among
the
pots
,
as
Scullians
do
all
besmeared
and
all
bedaubed
with
misery
;
but
now
God
hath
brought
it
from
among
the
pots
,
and
covered
it
with
silver
wings
,
the
wings
of
a
Dove
,
and
begins
to
restore
beauty
,
and
excellency
to
the
Church
.
As
we
were
then
ready
to
pour
forth
our
prayers
in
the
behalf
of
the
Church
;
now
let
us
labour
to
have
our
hearts
inlarged
for
his
mercy
to
the
Church
,
that
there
may
be
thanksgiving
,
and
thanksgiving
of
many
.
This
is
our
duty
,
and
all
that
have
the
Spirit
of
God
will
do
it
.
Thus
the
Saints
of
God
have
done
at
all
times
.
You
see
when
the
Ark
was
brought
into
Jerusalem
,
how
David
forgot
himself
and
kingly
state
,
and
danced
before
the
Ark
,
so
far
,
that
Michal
his
Wife
scoft
at
him
.
And
so
we
should
rejoice
so
,
as
if
2
Sam
.
6.
14
:
we
had
forgot
our selves
,
especially
them
that
it
neerly
concerneth
;
as
it
concerneth
us
all
,
indeed
,
as
if
we
were
in
their
case
,
we
would
desire
others
to
rejoice
in
our
behalfs
.
Prayers
went
o●t
of
Syon
.
God
blesse
the
Church
out
of
our
Church
of
England
,
our
prayers
did
help
them
.
An
army
of
prayers
,
is
as
good
as
an
,
army
of
fighters
.
Now
as
an
army
of
prayers
went
out
of
our
Sion
so
let
an
army
of
praises
go
out
of
our
Sion
;
praises
wait
for
thee
in
Sion
,
saith
the
Psalmist
.
When
there
is
matter
of
praise
make
the
best
use
of
it
;
we
have
waited
for
matter
of
praise
,
we
have
waited
for
good
newes
,
and
we
have
newes
;
now
as
God
hath
helped
out
of
Sion
,
so
2
Chro
.
20
,
21.
let
us
help
wiith
our
praises
,
for
praises
help
as
well
as
prayer
.
As
in
the
story
of
Jesophat
after
they
had
praised
God
in
solemn
special
manner
the
victory
came
.
Now
praises
prevail
more
than
prayers
,
for
there
is
more
self-denyall
in
praises
than
in
prayer
;
God
hath
more
honour
,
and
all
his
attributes
to
him
,
whereas
self-love
may
move
a
man
to
pray
.
Therefore
I
beseech
you
,
as
we
have
helped
them
with
our
prayers
,
so
help
them
with
our
praises
to
God
,
for
that
will
help
them
still
farther
and
farther
.
When
God
sees
he
gaineth
a
return
by
our
praises
,
we
shall
have
matter
of
praise
more
and
more
,
and
still
cause
to
pray
that
we
have
an
heart
to
praise
,
and
praises
shall
be
evermore
a
pleasing
obligation
to
God
.
But
a
place
of
all
places
,
is
Revel
.
19.
Where
you
see
a
voice
in
heaven
crying
to
God
to
avenging
the
blood
of
his
Saints
,
on
that
man
of
sin
,
and
that
cursed
seat
there
;
how
all
creatures
in
heaven
and
earth
,
they
have
their
allelujahs
against
these
things
.
I
heard
a
great
voyce
,
and
much
people
in
heaven
,
that
is
the
Church
,
say
Allelujahs
,
Salvation
,
Glory
,
and
Honour
,
and
Power
,
be
given
to
the
Lord
our
God
;
much
people
;
Here
is
many
thanksgiving
,
when
Antichrist
begins
to
fall
,
Ba●ylon
to
fall
We
that
belong
to
the
people
of
God
,
if
we
have
part
in
Heaven
,
or
any
portion
in
Heaven
,
We
will
praise
God
,
we
will
have
our
Allelujahs
.
And
now
because
the
work
is
beginning
we
should
joyn
with
a
quire
of
heaven
,
joyn
with
the
people
of
God
,
joyn
with
Angels
,
joyn
with
all
Gods
people
,
Allelujah
,
Salvation
,
Glory
,
Honour
,
●nd
Power
,
be
to
the
Lord
our
God
.
Why
,
what
is
the
reason
?
For
tr●e
and
righteous
are
his
Judgements
,
he
hath
judged
the
great
Whore
which
corrupted
the
earth
with
her
abominations
.
And
again
,
they
cryred
Allelu
jah
,
and
her
smoke
rose
up
for
ever
and
ever
;
and
so
the
foure
and
twenty
Elders
fell
down
and
worshiped
God
,
Alleluiah
.
Praise
God
all
yee
Servants
,
yee
that
fear
him
,
both
small
and
great
,
praise
and
glorifie
God
,
and
let
all
,
small
and
great
,
in
heaven
,
and
earth
,
joyn
in
praises
.
If
we
had
any
wise
consideration
,
what
God
is
working
now
in
heaven
,
how
he
exalts
himself
,
what
excellent
attributes
he
sheweth
in
delivering
his
Church
,
of
Power
,
and
Justice
,
and
Mercy
in
destroying
his
enemies
,
if
we
have
divine
spirits
,
let
us
sing
forth
praises
to
God
,
expecting
by
Gods
blessing
,
more
matter
to
praise
God
,
to
sing
Allelujahs
as
the
Church
did
there
.
Vers
.
16.
For
which
cause
we
faint
not
,
but
though
our
outward
man
perish
,
yet
the
inward
man
is
renewed
day
by
day
.
Vers
.
17.
For
our
light
affliction
,
which
is
but
for
a
moment
,
worketh
for
us
a
far
more
exceeding
weight
of
glory
.
Vers
.
18.
While
we
look
not
at
the
things
which
are
seen
,
but
at
the
things
which
are
not
seen
:
for
the
things
which
are
seen
,
are
temporall
;
but
the
things
which
are
not
seen
,
are
eternall
.
A
Little
to
touch
the
two
former
Verses
,
for
they
are
a
part
of
that
heavenly
comfort
,
whereby
the
holy
Apostle
raiseth
up
his
spirit
in
the
midst
of
all
discouragements
,
multiplying
comfort
upon
comfort
,
as
trouble
upon
trouble
.
Vers
.
16.
But
we
do
not
faint
,
though
our
outward
man
perish
,
yet
our
inward
man
is
renewed
day
by
day
.
We
do
not
faint
.
Indeed
if
we
look
upon
outward
causes
,
there
is
great
reason
why
we
should
faint
.
For
if
we
look
within
,
nature
is
weak
,
the
sugestions
of
the
flesh
strong
since
the
fall
;
and
then
we
are
usually
beset
with
temptations
of
discouragements
in
our
particular
Man
not
content
with
his
calling
.
calling
,
thinking
we
could
do
any
thing
better
than
that
we
are
called
unto
,
this
is
an
heavy
temptation
;
And
if
it
were
to
do
such
a
thing
,
or
such
a
thing
,
it
might
more
easily
be
done
.
And
then
hard
usuage
from
the
ungratefull
world
:
when
a
man
doth
any
good
,
he
receiveth
ill
for
it
.
These
are
great
grounds
of
fainting
,
but
the
Apostle
saith
,
he
faints
not
for
all
this
,
Though
our
outward
man
perish
;
he
grants
that
the
outward
man
,
body
,
and
condition
,
strength
,
and
health
,
may
grow
more
and
more
downward
;
but
the
inward
man
,
the
soul
,
is
under
the
guidance
of
the
spirit
of
God
,
that
is
renewed
day
by
day
.
The
outward
man
consumes
continually
,
death
What
it
is
to
dye
dayly
.
and
life
work
together
,
we
dye
,
as
soon
as
we
live
.
As
he
that
hath
a
lease
,
every
day
it
is
shorter
and
shorter
,
and
while
we
live
we
dye
,
and
the
more
we
live
,
the
more
we
dye
;
death
is
at
the
last
moment
,
the
Candle
is
going
out
continually
till
it
be
spent
.
Nay
more
,
let
a
man
use
his
body
never
so
holily
,
let
him
indure
many
crosses
,
the
outward
man
will
perish
,
it
must
be
so
.
But
where
is
the
Comfort
?
The
inward
man
is
renewed
day
by
day
.
The
inward
man
is
,
The
sanctified
What
the
inward
man
is
Soul
.
All
the
graces
of
God
are
renewed
,
they
are
upheld
under
a
consuming
condition
of
the
outward
man
.
This
is
the
blessed
condition
of
a
true
Christian
,
that
when
he
groweth
downward
,
he
groweth
another
way
,
he
doth
not
wholy
perish
,
as
a
base
wretch
doth
;
but
as
he
decayeth
in
one
part
,
he
reneweth
in
another
,
God
by
his
Spirit
reneweth
him
.
For
as
in
the
body
,
the
Spirit
is
that
which
giveth
a
life
to
what
we
do
;
So
the
Spirit
of
God
giveth
a
vigor
to
the
inward
man
,
day
by
day
.
But
when
is
this
that
the
inward
man
is
renewed
day
by
day
?
In
the
time
of
affliction
,
for
then
we
grow
most
,
for
in
time
of
prosperity
,
then
we
grow
backward
.
Usually
in
time
of
prosperity
,
The
inward
man
renewed
in
times
of
afflictions
.
when
all
things
are
according
to
our
will
and
desire
,
we
go
backwards
,
but
when
the
outward
man
decayeth
,
the
inward
man
is
renewed
day
by
day
;
We
decay
in
prosperity
,
but
we
grow
in
adversity
;
as
a
body
shootes
out
more
after
sickness
,
than
before
.
Why
should
we
then
be
a
fraid
of
sicknesse
and
weaknesse
of
body
,
considering
it
is
a
time
of
growth
of
the
inward
man
?
Mark
the
gracious
goodnesse
of
God
,
when
he
takes
away
strength
,
because
we
are
not
for
this
life
,
he
makes
it
up
working
strength
and
vigor
in
the
inward
man
.
We
owe
God
a
death
,
since
we
must
dye
,
is
it
not
better
,
the
decay
be
made
up
in
the
inward
man
?
if
we
gain
that
which
is
gain
to
the
Soul
,
though
with
weaknesse
and
sicknesse
to
the
outward
man
it
is
well
gained
,
because
that
is
for
eternity
.
But
this
is
a
constant
course
with
God
,
he
is
so
good
,
he
never
What
God
taketh
away
from
his
,
he
gives
it
in
some
other
kind
.
takes
away
any
thing
from
his
Children
,
but
he
giveth
it
another
way
;
Shall
we
then
be
discouraged
?
when
God
takes
strength
,
and
he
makes
it
up
in
the
inward
man
?
If
any
thing
be
a
ground
of
patience
this
is
.
Whatsoever
God
doth
to
his
Children
,
there
is
love
hid
in
the
doing
of
it
,
if
he
give
comfort
,
it
is
to
incourage
,
doth
he
follow
us
with
Cross●s
?
it
is
that
we
may
grow
in
the
inward
man
.
If
we
had
hearts
to
follow
God
in
his
dealing
,
we
should
lose
nothing
by
tha
▪
he
takes
away
.
Vers
.
17.
For
our
light
affliction
,
which
is
but
for
a
moment
,
workes
a
far
more
exceeding
weight
of
glory
.
Here
is
a
ground
of
comfort
to
those
that
are
in
any
Crosses
and
afflictions
,
what
soever
they
suffer
,
it
workes
glory
,
it
workes
happi●ess●
,
it
is
set
out
by
glory
.
Now
the
Spirit
of
God
sets
out
this
estate
of
a
Christian
to
come
by
way
of
comparison
to
any
thing
that
we
suffer
;
here
are
afflictions
,
here
is
glory
,
momentany
afflictions
,
eternall
glory
,
light
afflictions
,
a
weight
of
glory
,
and
not
only
a
weight
,
but
a
superlative
,
an
exceeding
weight
of
glory
.
So
the
Spirit
of
God
meets
with
all
discouragements
her●
,
for
we
can
suffer
nothing
here
,
but
we
shall
have
better
for
it
after
.
Grace
is
glory
,
but
mixed
with
imperfection
.
What
are
those
things
we
suffer
here
in
this
world
,
to
glory
,
and
eternall
glory
,
and
excessive
glory
?
what
cause
have
we
to
be
discouraged
for
any
thing
we
suffer
here
?
But
he
saith
afterwards
,
causeth
unto
us
an
eternall
weight
of
Our
right
to
glory
by
Christ
.
glory
.
That
is
more
,
than
to
say
glory
followes
afflictions
,
but
there
is
a
causall
virtue
,
in
that
we
suffer
to
work
glory
.
We
know
the
working
by
way
of
merit
and
desert
,
that
is
done
by
Christ
,
we
have
right
to
glory
only
by
Christ
.
And
it
is
sacrilege
to
attribute
it
to
any
creature
;
But
when
there
is
a
working
power
fitting
us
.
Now
afflictions
working
by
way
of
fitting
us
to
that
glory
,
whereto
we
have
title
by
Christ
;
As
soon
as
a
Man
is
a
Chirstian
,
he
hath
title
to
Heaven
.
But
how
doth
God
fit
Afflictions
how
they
fit
for
heaven
.
us
for
heaven
?
One
way
is
by
crosses
and
Afflictions
,
he
fits
us
for
Heaven
,
as
the
Wintet
fitteth
the
ground
for
the
Spring
,
by
killing
the
weeds
,
and
melowing
the
ground
.
So
that
whatsoever
●e
suffer
here
,
fits
us
for
heaven
,
and
that
many
waies
.
1.
By
weaning
our
hearts
from
the
love
of
these
things
,
upon
which
we
are
desperatly
set
;
when
we
see
what
they
are
,
we
see
they
are
vanity
2.
And
then
again
,
they
exercise
and
try
our
graces
,
and
they
increase
a
desire
of
heaven
,
and
we
know
the
more
hardly
we
are
used
here
,
the
more
we
desire
to
be
at
home
,
and
usually
God
reveals
himself
more
sweetly
,
and
comfortably
in
these
hard
times
;
we
feele
more
of
heaven
in
our
worst
times
.
Therefore
they
have
fitting
power
.
Quest
.
How
comes
this
to
passe
,
are
Crosses
,
Losses
,
Curses
,
and
such
things
naturally
?
Answ
.
God
by
his
Spirit
doth
over-power
and
over-rule
these
things
,
and
there
is
a
sanctified
use
of
them
,
that
helps
them
to
work
.
All
things
work
together
for
the
best
,
to
them
that
Rom.
8.
28.
love
God
;
that
is
,
Gods
power
so
over-ruleth
them
,
that
it
makes
them
advantagious
to
his
Children
.
And
they
by
the
grace
of
Gods
Spirit
,
draw
a
sanctified
use
out
of
every
thing
.
So
that
by
the
grace
of
God
the
worst
things
work
an
eternall
weight
of
glory
.
As
God
prepares
heaven
for
us
,
so
he
prepares
us
for
heaven
he
prepares
us
by
Christ
,
but
by
the
crosse
and
affliction
.
So
you
may
see
the
truth
of
the
poynt
.
Use
1.
But
what
shall
I
speak
of
Popish
merits
?
for
in
merits
there
must
be
a
proportion
to
the
things
we
suffer
;
we
receive
glory
for
ever
,
and
suffer
afflictions
for
a
time
;
a
weight
of
glory
,
this
overthrowes
popish
conceipts
.
2.
Beloved
,
are
they
not
out
of
their
wits
,
that
adde
vexation
to
Gods
Children
.
What
is
the
worst
they
do
?
they
work
their
good
;
they
vex
them
,
I
,
but
they
work
their
happinesse
,
as
if
a
man
would
hurt
a
fish
by
casting
him
into
the
sea
,
or
a
bird
into
the
Air
.
And
a
Christian
being
vexed
,
it
driveth
him
neerer
to
heaven
,
It
is
his
best
condition
.
Compare
our
secure
estate
,
with
our
afflicted
condition
,
and
see
which
is
best
.
There
is
no
man
that
is
a
Christian
but
will
say
,
there
is
more
in
the
crosse
than
in
prosperity
,
the
one
dulleth
,
but
the
other
sharpeneth
.
3.
Be
not
discouraged
whatsoever
befalls
us
in
this
world
,
while
Satan
workes
our
hurt
,
God
is
then
working
our
good
at
the
same
time
.
When
the
outward
man
is
wronged
by
the
world
,
at
the
same
time
the
inward
man
is
set
at
liberty
.
So
much
for
that
.
But
how
cometh
it
to
passe
that
these
things
we
suffer
,
fit
us
for
glory
?
Vers
.
18.
It
is
wrought
by
grace
,
inabling
us
to
eye
things
that
are
not
seen
.
And
then
we
reason
,
because
the
things
that
are
seen
,
are
temporall
,
but
the
things
that
are
not
seen
,
are
eternall
.
To
omit
diverse
things
,
I
hasten
to
other
things
.
But
you
see
the
things
we
suffer
,
do
work
unto
us
an
eternall
weight
of
glory
,
as
Physick
doth
upon
the
body
.
That
that
we
suffer
doth
no
good
,
unlesse
we
use
those
parts
and
graces
that
God
hath
given
us
.
And
therefore
he
saith
,
whilest
our
minds
are
occupied
,
and
looking
on
things
that
are
not
seen
,
God
having
made
man
a
reasonable
Creature
;
And
so
in
way
to
salvation
he
sanctifieth
those
principles
he
hath
given
him
to
bring
him
to
heaven
,
by
way
of
discourse
and
reason
.
And
as
a
Christian
is
saved
,
so
is
he
saved
by
something
in
his
understanding
.
As
we
see
in
this
world
,
man
worketh
by
principles
in
him
,
so
in
the
way
of
Christianity
.
Somethings
are
hinderances
to
Heaven
and
happinesse
,
as
conceiptedness
and
self-sufficiency
;
Therefore
the
Apostle
saith
,
these
things
work
an
eternall
weight
of
glory
,
not
whether
we
think
of
them
or
no
,
but
these
things
do
so
,
because
God
giveth
a
sanctified
understanding
to
see
the
difference
of
heavenly
things
,
from
earthly
,
when
we
do
not
look
upon
things
that
are
seen
.
So
much
shall
serve
to
give
you
a
reason
how
to
see
the
inward
man
groweth
more
and
more
,
and
we
faint
not
,
because
we
look
upon
things
that
are
not
seen
.
That
which
I
will
speak
of
at
this
time
is
this
.
That
the
best
things
in
this
world
are
not
seen
,
the
meanest
things
are
those
that
are
seen
.
The
best
things
are
to
come
,
the
meanest
things
are
present
.
The
best
things
are
such
as
are
eternall
,
the
meanest
things
are
temporall
.
And
when
I
have
unfolded
these
,
then
I
will
shew
you
a
wise
and
gracious
use
the
sanctified
Soul
makes
of
looki●g
upon
things
that
are
not
seen
,
how
his
fight
worketh
,
what
use
we
are
to
make
of
it
,
Doct
.
The
observation
is
,
That
a
Christian
is
to
look
to
the
things
not
seen
,
for
things
seen
are
not
the
object
of
a
Christians
eye
.
The
best
things
are
seen
.
the
meanest
things
are
such
as
are
seen
.
I
will
not
stand
to
unfold
the
negative
part
much
,
because
I
have
spoken
of
that
before
.
But
to
speak
especially
,
What
are
the
things
that
are
not
Christians
best
unseen
.
Beloved
,
if
you
labour
to
be
good
Christians
,
you
shall
better
feel
them
,
than
I
can
tell
you
what
they
are
,
you
shall
better
know
them
by
experience
,
than
by
discourse
here
.
1.
We
cannot
see
God
face
to
face
,
we
have
not
immediate
Communion
with
God
here
.
We
have
it
in
the
word
and
Sacraments
,
but
in
heaven
,
we
shall
see
all
things
that
are
good
;
here
we
may
see
God
in
every
thing
,
there
we
shall
see
every
thing
in
God
.
There
we
shall
see
health
,
and
strength
,
and
comfort
in
God
.
2.
The
things
not
seen
here
,
is
Christ
in
our
flesh
,
the
heavens
are
between
us
and
him
now
.
The
sight
of
him
is
the
happiness
of
a
Christian
,
for
the
head
and
members
to
be
together
,
Husband
and
Wife
together
,
I
,
but
here
we
are
severed
,
here
is
a
spirituall
Communion
,
but
that
is
not
that
that
the
Soul
looks
for
.
3.
Neither
have
we
full
Communion
of
Saints
,
for
here
is
a
mixture
of
good
and
bad
,
and
here
the
best
have
their
imperfections
.
If
here
an
holy
joyning
together
of
two
or
three
wise
Christians
be
so
sweet
,
what
shall
it
be
,
when
we
all
meet
together
in
heaven
?
Now
we
see
not
God
,
and
Christ
,
and
the
blessed
Soules
in
heaven
.
4.
Here
we
see
not
our
perfect
liberty
.
5.
Here
we
see
not
that
eternall
Sabbath
,
we
shall
have
there
.
6.
Here
we
see
not
that
perfection
of
grace
.
7.
Here
we
see
not
that
comfort
we
shall
have
there
,
here
we
have
a
tast
and
the
beginning
,
but
what
is
this
to
that
there
?
Therefore
let
us
think
of
what
is
not
seen
.
Reason
1.
But
why
do
we
not
see
them
here
?
You
may
as
well
ask
me
why
is
not
heaven
upon
earth
,
God
will
have
Mans
duty
to
walk
by
faith
a
difference
between
Heaven
and
Earth
,
he
will
have
us
to
walk
by
faith
,
and
not
by
sight
.
Heaven
is
a
place
for
sight
,
if
we
will
have
happinesse
in
sight
,
it
is
in
Heaven
.
But
here
we
have
Hope
,
and
Faith
,
and
some
feeling
of
Comfort
,
and
therefore
considering
our
condition
is
by
faith
,
Therefore
God
preserveth
matter
of
sight
for
another
world
.
2.
Again
the
best
things
are
not
seen
,
because
we
have
not
proportionable
parts
,
our
parts
are
not
fitted
for
that
glory
.
Peter
,
James
,
and
John
,
they
were
as
it
were
drunken
with
this
In
the
transfiguration
upon
the
Mount
.
sight
;
So
that
Peter
speakes
he
knowes
not
what
.
And
Moses
,
when
he
came
from
God
,
he
was
fain
to
cover
his
face
.
If
these
glimpses
were
such
,
as
people
could
not
indure
them
,
how
could
we
indure
a
full
manifestation
of
glory
?
When
Christ
saith
,
no
man
can
see
God
and
live
;
therefore
let
us
be
content
to
dye
to
have
this
sight
.
Our
Understandings
here
are
too
shallow
,
our
hearts
too
narrow
,
our
imperfections
too
many
,
darknesse
cannot
conceive
of
light
,
so
no
Soul
can
see
what
is
in
Heaven
.
And
so
here
we
cannot
tell
what
happinesse
there
is
,
till
we
be
there
.
That
is
the
reason
why
the
best
things
are
not
seen
.
And
these
are
the
proper
objects
of
a
Christian
.
For
things
seen
A
Christians
object
is
things
not
seen
.
are
exposed
to
the
outward
man
,
they
are
not
fitting
for
the
Soul
,
The
Soul
will
soon
spend
all
the
good
that
are
in
things
seen
.
Take
all
the
Beauty
,
and
all
the
Riches
,
and
all
the
Honour
that
can
be
,
and
the
Soul
will
be
quickly
weary
of
it
.
The
Soul
will
draw
out
all
the
good
.
We
see
those
that
are
in
great
place
,
within
a
little
while
,
grow
weary
of
them
.
But
there
is
an
everlasting
Spring
of
Comfort
and
Contentment
in
things
not
seen
;
they
are
larger
than
the
Soul
,
the
more
we
see
of
them
the
more
we
may
see
,
The
Communion
with
God
,
joyes
in
Heaven
,
and
such
things
.
Alass
,
the
Soul
is
a
very
capacious
thing
,
yet
the
joyes
in
Heaven
are
larger
than
it
,
therefore
things
seen
are
not
the
object
of
the
Soul
.
Quest
.
But
doth
the
Soul
never
look
upon
things
that
are
seen
.
Answ
.
Yes
,
But
if
the
Soul
look
upon
them
,
it
looks
also
beyond
them
.
If
it
look
upon
them
,
it
looks
upon
them
as
in
a
glasse
to
see
farther
.
It
looketh
not
upon
them
as
Clouds
to
stay
our
sight
from
the
Sun
,
or
as
placing
contentment
in
them
.
For
the
Soul
taketh
no
rest
here
,
the
things
seen
,
are
vanity
and
vexation
of
spirit
,
unrighteoms
Mammon
,
we
may
and
ought
to
look
upon
them
as
helps
and
comforts
in
our
pilgrimage
.
If
there
be
such
comforts
here
,
what
is
in
Heaven
?
Doth
God
convey
such
sweetnesse
in
outward
things
that
Castawaies
have
with
us
?
What
are
those
then
that
he
hath
reserved
for
his
friends
?
And
so
by
way
of
a
gracious
use
we
ought
to
look
upon
things
seen
,
but
to
pitch
upon
them
,
and
make
them
our
bottom
to
stand
upon
,
they
are
no
fit
objects
for
the
Soul
.
But
is
there
no
way
to
see
things
that
are
not
seen
?
Quest
.
Bmt
have
we
nothing
of
them
here
?
Answ
.
Yes
,
there
is
nothing
seen
,
but
we
have
some
little
tast
of
it
here
.
For
full
peace
to
come
,
we
have
peace
of
Conscience
here
.
For
full
joy
to
come
,
we
have
joy
in
the
Holy
Gho●t
here
.
For
fu●l
Communion
of
Saints
to
come
,
we
have
some
Communion
of
Saints
here
.
▪
If
there
be
any
Heaven
upon
earth
,
What
is
heaven
upon
earth
.
it
is
in
the
meeting
of
two
or
three
Judicious
,
Wise
,
gracious
persons
,
and
our
imployment
here
in
Hearing
,
Praying
,
and
conferrence
with
God
,
is
but
a
tast
before
hand
of
that
in
heaven
.
So
that
God
doth
not
reserve
all
for
the
time
to
come
;
But
in
regard
of
the
full
accomplishment
he
doth
.
B●t
those
that
have
not
the
first
fruits
here
,
shall
never
have
Heaven
in
the
Harvest
;
those
that
have
not
the
e●rnest
here
,
shall
never
have
the
bargain
hereafter
;
but
that
which
is
the
full
satisfaction
of
the
Soul
,
is
for
hereafter
.
Therefore
whatsoever
sweet
imployment
is
here
,
it
is
not
like
to
that
the
Soul
shall
have
hereafter
.
Therefore
rest
not
in
them
,
but
rather
let
them
set
an
edge
upon
us
,
to
desire
it
more
and
more
,
till
we
have
it
fully
in
Heaven
.
Reason
3.
Why
these
objects
are
things
not
seen
.
Things
that
are
not
seen
are
eternall
,
things
that
are
seen
are
temporall
.
No
man
that
hath
an
eternall
Soul
and
knoweth
it
,
will
make
that
his
object
,
that
is
temporall
.
Therefore
the
Soul
must
look
upon
things
that
are
of
equall
excellency
with
it
,
and
that
is
things
not
seen
.
For
things
that
are
seen
are
temporall
,
Rich●s
are
fading
,
Honours
are
but
blaz●g
Com●ts
,
Pleasures
are
but
worm-eaten
vanities
.
So
for
the
ill
we
suff●r
,
it
is
but
temporal
,
all
determined
in
death
.
The
grave
makes
an
end
of
all
things
that
are
seen
.
This
should
be
a
comfort
to
us
when
we
are
under
any
sicknesse
,
it
is
a
seen
thing
,
this
sicknesse
I
feel
,
and
this
I
tast
,
it
is
but
for
a
time
.
The
thing
I
look
at
,
is
,
that
which
is
not
seen
,
and
which
lasteth
to
eternity
.
So
the
good
not
seen
is
eternall
in
the
cause
of
it
,
it
is
in
Christ
who
is
for
ever
in
the
heavens
,
and
God
is
for
ever
in
the
heavens
,
and
Christ
reconcileth
the
father
.
And
then
the
place
is
eternal
,
Heaven
is
eternall
.
Now
the
influence
from
which
all
good
comes
being
eternall
,
the
Soul
being
it self
a
spirituall
eternall
substance
,
the
influence
of
grace
and
comfort
being
eternall
from
God
,
and
Christ
who
is
an
head
for
ever
,
and
a
Husband
for
ever
;
and
heaven
being
an
inheritance
immortall
,
undefiled
,
continuing
for
ever
;
and
the
Soul
being
an
everlasting
substance
,
the
joy
and
comforts
of
it
are
eternall
;
whom
God
he
loveth
,
he
loveth
for
ever
,
whom
he
makes
happy
,
makes
happy
for
ever
,
he
is
life
everlasting
,
it
is
a
Kingdome
that
cannot
be
shaken
,
It
is
an
inheritance
that
fadeth
not
,
it
is
not
only
everlasting
,
but
everlastingly
fresh
;
it
is
not
only
immortall
,
but
it
keepes
its
beauty
still
,
eternall
joy
,
eternall
peace
,
eternall
Communion
one
with
another
in
the
heavens
,
everlasting
Sabath
,
everlasting
tryumph
over
all
enemies
,
there
is
no
end
of
this
joy
,
no
cessation
of
this
comfort
.
I
come
now
to
the
wise
improvement
that
the
Soul
makes
of
How
the
soul
is
improved
by
the
things
that
are
not
seen
.
beholding
the
things
that
are
not
seen
,
because
they
be
eternall
,
and
neglecteth
the
sight
of
things
,
that
be
present
,
and
temporall
,
you
see
the
wise
use
the
blessed
Apostle
maketh
of
it
.
For
he
bringeth
it
as
a
reason
why
he
faints
not
,
but
is
renewed
day
by
day
in
the
inward
man
.
You
wonder
why
I
faint
not
,
&
why
day
by
day
,
I
grow
fresher
and
fresher
,
and
still
fitter
and
fitter
for
Heaven
,
and
that
all
things
I
indure
here
,
fit
me
for
heaven
,
all
is
,
because
I
have
an
eye
to
things
that
are
not
seen
,
not
regarding
things
that
be
present
.
So
that
if
we
will
find
a
difference
of
the
things
,
We
may
easily
understand
,
somethings
be
fading
,
and
somethings
eternall
,
If
we
will
get
comfort
in
this
,
that
our
portion
is
not
only
in
fading
things
,
we
must
have
grace
to
consider
of
it
,
and
not
to
look
on
the
other
overmuch
.
To
give
tryall
,
whether
we
look
at
the
things
that
be
seen
or
on
.
1.
If
we
look
to
things
not
seen
,
because
they
be
eternall
,
this
is
a
sight
that
ravisheth
the
soul
,
that
lifteth
the
Soul
above
it self
.
Things
above
,
be
so
exceeding
above
things
below
,
that
it
makes
the
Soul
almost
forget
it self
,
it
worketh
an
high
Who
are
the
Enemies
of
grace
.
esteem
of
heaven
of
heavenly
things
.
For
as
it
is
said
of
knowledge
,
it
hath
no
enemy
but
the
ignorant
:
So
there
is
no
enemy
of
grace
,
but
they
that
feel
it
not
from
conscience
.
All
that
see
it
,
have
an
high
admiration
of
it
,
which
appeareth
by
the
mean
esteem
of
all
things
else
.
When
the
sun
riseth
,
the
stars
hide
themselves
:
And
when
these
comforts
rise
in
the
Soul
,
upon
the
apprehension
of
the
glory
in
the
glass
of
the
word
and
promise
,
and
a
little
feeling
here
,
all
earthly
comforts
are
gone
.
When
Moses
saw
God
that
was
invisible
,
what
cares
he
to
look
for
Pharaoh
?
And
when
Michaiah
had
seen
God
sitting
on
the
1
King
.
22.
14.
throne
,
what
cares
he
for
Ahab
?
We
have
seen
the
Lord
,
and
what
have
we
do
with
base
Idolls
?
not
any
thing
in
the
world
must
be
Corrivall
with
God
.
What
have
I
to
do
with
Pride
,
with
Riches
,
with
Honour
?
I
have
seen
God
,
I
have
seen
heaven
.
When
the
Patriarks
had
with
the
eye
of
faith
seen
the
excellency
of
the
world
to
come
,
what
cared
they
for
banishment
,
or
death
?
When
Paul
had
seen
Christ
,
all
things
else
were
dung
and
drosse
.
Therefore
your
great
admirers
,
that
admire
worldly
thing●
,
it
is
a
sign
,
they
never
saw
better
,
they
that
doat
upon
worldly
things
,
it
is
an
argument
of
spirituall
folly
.
2.
Again
,
the
consideration
of
things
spirituall
,
it
is
a
purifying
sight
,
a
purging
sight
,
that
makes
the
Soul
fit
for
the
object
.
A
man
cannot
with
the
eye
of
faith
apprehend
things
to
come
,
nor
by
hope
wait
for
them
,
but
that
hope
will
be
eff●ctuall
to
purifie
the
Soul
.
They
that
have
any
faith
,
any
hope
of
good
to
come
,
they
will
prepare
their
Souls
suitable
to
that
condition
.
1
John
3.
3.
And
therefore
where
the
apprehension
of
these
things
hath
not
a
pur●ing
power
in
some
degree
,
It
is
but
a
conceipt
,
we
do
not
so
see
them
as
that
we
be
convinced
that
they
are
so
exc●llent
as
they
be
.
3.
Again
,
this
is
a
sight
that
doth
marvelo●sly
affect
.
Love
comes
of
sight
,
Sight
is
the
most
affecting
sense
,
that
which
moveth
the
affection
most
,
is
sight
,
feeling
is
but
dull
,
and
therefore
if
we
have
the
Eagles
eye
,
a
sharp
sighted
faith
,
to
see
things
which
are
not
to
be
senn
with
the
eye
of
reason
,
and
flesh
,
then
certainly
this
sight
will
quicken
,
and
aff●ct
a
man
greatly
,
move
to
joy
,
and
move
to
delight
,
move
to
the
love
of
God
,
and
heavenly
things
.
A
man
cannot
see
any
●xcellency
,
but
his
heart
imbraceth
it
,
as
the
Patriarks
,
Heb
.
11.
saw
the
promises
a
far
off
,
and
their
hearts
did
joyn
with
the●
,
they
did
imbrace
them
,
grasping
as
it
were
the
things
they
saw
in
the
armes
of
th●ir
aff●ctions
.
In
what
measure
that
I
appreh●nd
,
and
see
things
,
in
that
measure
the
heart
lets
in
the
things
to
imbrace
them
,
and
close
with
them
;
Therefore
where
no
love
is
,
there
is
no
sight
.
And
the
reason
why
aff●ctions
are
so
flat
and
dead
is
,
because
they
do
not
exercise
this
sight
of
faith
.
Let
us
●xamin
our selves
by
these
things
,
whether
we
have
spirituall
sight
of
the
things
we
see
?
do
they
aff●ct
us
?
do
they
quicken
us
?
and
do
they
put
into
our
hearts
holinesse
?
do
they
raise
our
hearts
to
an
holy
admiration
?
If
so
,
certainly
we
have
seen
them
.
I
will
give
you
a
familiar
comparison
,
the
neerer
the
object
is
to
any
man
,
the
more
glorious
it
seemeth
,
the
farther
off
any
thing
is
,
the
lesse
it
seemeth
.
The
Stars
are
bigger
than
the
world
,
and
yet
appear
to
us
little
.
Now
ask
our
soules
how
great
things
are
in
comparison
of
former
times
,
are
heavenly
things
greater
?
And
for
earthly
pomp
and
state
have
they
lesse
esteemed
them
than
in
former
time
?
It
is
a
sign
we
are
neerer
heaven
,
and
heaven
neerer
us
;
when
we
can
look
upon
earthly
things
in
a
distance
,
it
is
a
sign
we
are
removed
from
them
,
and
drawn
neerer
to
the
best
things
,
And
then
the
best
things
seem
to
be
great
to
us
,
when
we
conceive
of
them
in
their
own
magnitude
.
Quest
.
But
how
shall
we
come
to
look
on
things
not
seen
,
and
things
eternall
,
according
to
their
own
worth
?
Answ
.
1.
First
of
all
,
labour
every
day
more
and
more
to
be
purged
and
purified
,
and
then
we
shall
have
delight
to
look
upon
that
which
is
proportionable
;
The
holier
a
man
is
,
the
more
delight
he
hath
in
holy
&
heavenly
objects
,
and
laboureth
to
grow
in
grace
more
and
more
.
The
more
we
see
,
the
more
gracious
we
are
,
the
more
gracious
we
are
,
the
more
desire
we
shall
have
to
behold
with
the
eye
of
faith
these
excellencies
.
There
is
no
apprehension
without
light
,
we
cannot
see
light
without
light
,
we
cannot
see
heavenly
things
,
without
heavenly
faculties
;
And
therefore
labour
for
something
within
gracious
,
which
may
have
correspondency
and
harmony
with
what
is
in
heaven
,
else
contraries
will
not
apprehend
contraries
;
but
heaven
and
a
sanctified
soul
have
som●
proportion
and
connaturallnesse
;
and
therefore
never
rest
till
we
have
something
like
that
which
is
in
heaven
,
though
not
in
degree
,
yet
in
quali●y
.
2.
Again
,
labour
to
get
the
eye
of
the
soul
clear
,
that
the
dust
Satans
policy
to
blind
the
eye
of
the
Soul
by
worldly
pleasures
▪
of
the
world
may
not
be
in
it
.
Satans
policy
is
to
cast
pleasure
and
profit
into
the
eye
of
the
soul
,
and
then
corruption
raiseth
a
soggie
mist
in
the
soul
,
that
we
should
have
naturall
love
to
present
things
.
And
present
things
raise
a
cloud
in
the
soul
,
and
that
cloud
doth
enterpose
it self
between
heaven
and
us
;
labour
therefore
for
mortification
more
and
more
.
That
the
eye
may
be
clear
,
consider
seriously
they
be
temporall
things
,
shorter
than
the
soul
,
meaner
than
the
soul
,
not
fit
for
it
.
We
shall
out-live
them
all
.
And
when
base
aff●ctions
rise
in
the
soul
to
cast
a
mist
thereupon
,
consider
what
a
foolish
thing
it
is
for
us
to
doat
upon
things
meaner
than
our selves
;
why
should
such
affections
intercept
this
heavenly
sight
from
us
?
The
dignity
of
the
soul
is
an
excellent
substance
,
the
whole
world
is
not
worth
a
soul
,
the
soul
is
between
heaven
and
earth
,
Keep
the
eye
of
the
Soul
cleer
.
and
all
earthly
things
are
meaner
than
it self
,
shall
the
soul
marry
it self
,
and
joyn
it self
,
with
things
baser
than
it self
?
doth
it
not
then
debase
it self
?
And
therefore
keep
the
eye
of
the
soul
clear
from
impediments
within
and
without
,
labour
to
have
true
judgment
of
things
in
their
own
nature
.
3.
And
then
let
us
dwell
often
in
the
consideration
of
things
to
come
,
have
serious
considerations
of
it
,
and
every
day
redeem
some
time
to
think
we
cannot
live
here
for
ever
;
we
have
a●
immortall
soul
that
must
be
immortall
in
misery
,
or
immortall
in
happinesse
.
If
we
be
not
good
,
heaven
will
not
take
u●
,
and
nothing
but
hell
will
receive
us
.
And
these
things
may
quicken
us
.
I
have
an
immortall
soul
,
I
must
not
stay
long
,
I
must
give
account
,
and
how
shall
I
appear
?
Get
these
and
the
like
considerations
every
day
;
we
l●ve
as
we
see
,
and
considering
life
is
guided
by
inward
notions
and
apprensions
of
soul
,
labour
to
have
apprehensions
of
Soul
,
that
may
guide
the
life
as
it
should
be
.
Labour
to
see
what
is
reserved
in
the
heavens
▪
:
consider
how
we
be
It
behoveth
us
to
provide
for
eternity
.
assured
for
it
,
what
ground
we
have
,
what
assurance
we
have
,
if
we
should
die
presently
,
for
we
have
not
the
certainty
of
a
minute
.
These
be
wakening
considerations
.
And
these
will
be
a
meanes
that
we
should
look
on
things
not
seen
.
And
when
we
do
take
liberty
to
think
upon
these
things
,
dwell
upon
them
till
the
heart
be
warmed
.
The
Sun
doth
not
heat
without
some
staying
;
those
beames
that
are
broken
,
they
do
not
gather
themselves
to
heat
by
reflection
.
So
let
the
soul
stay
a
while
in
consideration
of
these
things
;
our
soule
is
unstable
naturally
,
and
therefore
labour
by
grace
to
settle
the
soul
,
till
the
affections
be
warm
,
till
the
resolutions
be
pitched
,
for
then
we
shall
see
to
purpose
,
when
we
resolve
to
take
this
course
:
else
we
see
Mans
slippery
Condition
.
not
to
purpose
.
And
therefore
because
we
know
not
in
morning
what
will
befall
us
before
night
,
never
rest
till
we
be
set
in
heaven
by
faith
.
And
consider
the
condition
there
so
far
forth
as
shall
be
effectual
to
guide
our
lives
suitable
to
what
we
see
.
This
were
a
wise
course
indeed
,
to
guide
our
courses
suitable
to
eternity
,
and
to
fetch
reasons
for
a
holy
and
good
life
from
eternity
,
and
not
from
pleasing
this
body
and
that
body
.
I
will
do
this
,
because
I
shall
get
riches
,
because
I
shall
satisfie
my
flesh
,
and
raise
my self
.
Are
these
reasons
for
a
Christian
to
work
by
?
Let
a
Christian
work
like
a
Christian
,
having
his
reason
raised
by
faith
higher
than
himself
,
to
consider
of
things
as
they
are
in
themselves
:
&
as
they
shall
be
hereafter
.
This
is
temporall
▪
my
soul
is
eternall
,
And
I
will
fetch
my
reasons
of
my
course
from
eternity
.
What
if
I
should
have
all
the
world
and
dye
,
what
will
the
satisfying
of
the
carnall
desires
of
others
do
me
good
?
And
therefore
I
will
sway
my
actions
by
rule
that
shall
hold
to
eternity
.
Is
not
a
man
wise
that
doth
thus
?
and
is
any
man
wise
that
doth
not
thus
?
He
is
wise
that
guideth
his
life
to
the
last
end
,
how
he
shall
be
happy
hereafter
,
how
he
shall
avoid
torments
for
ever
;
He
that
is
wise
to
get
preferment
to
undermine
others
,
to
flatter
and
insinuate
,
to
give
contentment
against
conscience
to
the
carnall
humors
of
others
,
is
he
a
wise
man
that
is
penny
wise
and
pound
foolish
?
He
is
wise
in
a
particular
,
he
is
wise
in
a
little
.
But
what
is
this
to
parti●ular
wisedome
,
when
in
the
generall
scope
of
his
life
he
is
foolish
,
not
considering
what
is
good
for
him
as
Christian
?
none
is
wise
but
a
Christian
;
Every
man
else
is
a
mad
man
,
or
a
fool
.
What
are
all
other
things
but
straw
and
baubles
to
eternity
?
therefore
regard
the
things
that
be
beyond
the
soul
,
and
more
excellent
than
the
soul
.
To
regard
the
soul
is
mans
wisedome
.
I
beseech
you
take
this
course
,
It
will
make
us
wise
and
diligent
in
our
place
and
calling
,
for
we
should
eye
what
is
to
eternity
,
notwithstanding
all
discouragements
.
Many
have
fainted
,
and
given
over
,
because
they
be
unthankfull
persons
,
and
they
grow
cold
in
doing
good
.
What
is
the
reason
?
they
look
not
to
eternity
?
It
is
good
sometimes
to
meet
with
ill
usage
from
unthankfull
persons
,
for
God
will
make
amends
,
though
we
deserve
w●ll
of
ungratefull
persons
.
And
sometimes
again
I
will
do
them
good
,
and
let
the
glory
alone
to
God
.
It
is
good
to
meet
with
ill
usage
in
the
world
,
for
there
is
sufficient
amends
made
in
the
world
to
come
.
Wilt
thou
have
all
thy
wages
here
?
And
therefore
do
as
Saint
Paul
did
,
get
into
heaven
in
our
thoughts
by
faith
,
and
meditation
how
it
will
be
with
us
ere
long
,
and
that
will
set
us
in
such
a
frame
of
conversation
as
shall
fit
us
for
Christ
,
and
only
that
,
it
will
keep
us
in
a
growing
condition
,
in
a
fruitfull
condition
,
in
a
constant
couragious
condition
.
And
when
we
do
not
so
,
we
fall
into
discouragements
.
The
cause
of
sin
,
is
it
not
some
present
temporall
thing
we
doat
upon
?
So
sin
is
nothing
but
placing
that
affection
on
that
which
is
temporall
,
which
should
be
on
that
which
is
eternall
.
Now
when
doth
a
man
sin
,
but
when
he
lets
go
his
object
?
As
long
as
a
man
keeps
his
eye
on
heaven
,
he
is
well
enough
,
but
when
he
looks
to
discouragements
,
to
the
arm
of
flesh
,
then
he
is
discouraged
;
but
when
is
he
not
discouraged
?
When
he
hath
heaven
in
his
eye
,
and
God
in
his
eye
,
and
spirituall
things
in
his
eye
.
And
now
in
this
pitch
,
he
is
neither
sinfull
,
nor
discouraged
,
and
then
he
is
as
well
as
he
can
wish
in
this
world
.
Therefore
labour
with
Paul
to
have
the
eyes
of
your
Souls
exercised
about
these
spirituall
things
.
Look
on
things
that
be
not
seen
,
because
they
be
eternall
,
and
be
not
carried
away
with
outward
things
,
nor
de●elled
with
them
,
because
they
be
temporall
.