A
Cluster
of
Canaans
GRAPES
.
CHAP.
I.
Love
to
all
Saints
shews
union
with
Christ
.
JOHN
13.35
.
By
this
shall
all
men
know
that
yee
are
my
Disciples
,
if
yee
love
one
another
.
THE
fore-going
verse
holds
out
a
Command
from
Christ
,
that
all
his
Disciples
,
those
which
love
and
follow
him
,
should
love
oee
another
:
And
to
this
command
our
Saviour
holds
forth
his
love
as
a
pattern
and
incitation
to
us
to
love
one
another
,
That
you
love
one
another
,
saith
Christ
,
Verse
34
,
as
I
have
loved
you
.
Our
Saviour
spake
these
words
a
little
before
bis
death
,
that
they
might
be
of
the
more
force
,
and
make
the
more
impression
upon
the
soules
of
his
Disciples
,
as
if
he
should
say
,
remember
my
dying
love
,
and
let
it
live
in
your
bosomes
,
as
a
precept
and
example
for
you
to
love
one
another
.
In
this
35.
verse
our
Saviour
advances
love
,
holy
,
spirituall
love
,
and
makes
it
a
Beacon
of
discovery
.
This
love
,
it
is
the
love
of
Christ
within
us
,
for
without
him
we
can
doe
nothing
.
Now
Christ
makes
a
double
discovery
by
this
love
:
The
first
is
,
he
discovers
God
his
Father
and
our
Father
,
and
himselfe
to
us
:
Secondly
,
by
this
love
he
makes
a
discovery
of
Saintt
to
the
world
,
as
they
are
in
union
and
communion
with
him
;
the
latter
of
these
is
that
which
is
held
forth
in
this
verse
,
namely
,
A
Saint
manifesting
to
the
world
his
union
with
Christ
,
by
his
love
to
every
fellow-member
,
as
bearing
Christs
image
.
The
point
that
naturally
flowes
from
these
words
,
is
this
:
That
love
to
all
Saints
is
a
plain
manifestation
of
our
union
and
communion
with
Christ
.
When
I
say
all
Saints
,
I
admit
of
no
distinction
but
only
Saintship
,
living
in
the
Spirit
up
to
their
interest
as
Disciples
and
followers
of
Christ
:
Not
Saints
of
such
or
such
a
judgement
in
point
of
worship
,
nor
Saints
of
a
higher
or
lower
growth
,
nor
Saints
distinguished
by
their
various
formes
of
discipsine
,
but
as
branches
of
the
true
Vine
,
which
in
their
union
with
Christ
bring
forth
the
fruits
of
the
beauty
of
holinesse
,
and
the
power
of
godlinesse
,
Christ
gives
this
as
a
generall
command
to
all
his
Disciples
,
to
love
one
another
,
Joh.
15.17
.
our
Saviour
tells
us
this
,
As
I
am
in
the
Father
,
so
are
you
in
me
,
and
this
is
a
good
foundation
of
love
,
therefore
love
one
another
as
I
have
loved
you
.
Joh.
15.12
.
And
in
1
John
4.21
.
And
this
Commandment
have
we
from
him
,
that
he
who
loves
God
loves
his
brother
also
;
as
if
the
holy
Ghost
had
said
,
Those
that
truly
love
God
,
will
love
his
image
where-ever
they
find
it
.
Our
Saviour
in
John
17.20
,
21.
prayes
upon
this
principle
,
he
prayes
for
all
that
shall
beleeve
in
him
,
his
love
is
not
stinted
onely
unto
Apostles
or
Disciples
,
persons
of
greatest
gifts
and
graces
,
but
it
runnes
as
strongly
to
the
weakest
beleever
.
So
in
the
10.
verse
of
that
17.
of
John
,
All
mine
are
thine
,
and
thine
are
mine
,
and
I
am
glorified
in
them
.
Christ
by
an
eye
of
love
beholds
that
union
which
the
weakest
beleever
hath
with
him
,
and
beholds
his
glory
in
that
union
.
Here
wee
have
Christ
the
purest
founntain
of
love
for
our
pattern
,
his
love
runnes
to
all
in
union
with
him
,
so
should
our
distinguishing
love
extend
to
all
that
hold
the
head
Christ
Jesus
,
and
walk
in
the
light
and
life
of
the
Spirit
This
truth
is
so
cleare
from
the
first
Text
,
that
it
needs
not
any
more
to
prove
it
,
though
the
Scripture
be
abundant
in
it
,
2
Thess.
4.9
.
as
that
1
John
4.19
,
20
,
21.
and
John
15.12
.
So
take
in
1
Thess.
4.9
.
the
Apostle
makes
it
as
it
were
a
needlesse
thing
,
to
write
to
them
their
duty
in
this
,
to
love
their
brethren
in
Christ
.
For
(
sayes
he
)
you
your selves
are
taught
of
God
to
love
one
ćāć
nother
,
as
if
he
had
said
,
you
know
nothing
of
God
if
you
know
not
this
duty
;
if
you
know
your
union
with
Christ
,
you
will
know
that
that
love
which
made
you
one
with
him
,
hath
made
you
so
with
every
of
his
members
.
So
in
that
1
John
2.10
,
11.
1
Joh.
2.10
,
11.
the
holy
Ghost
there
speakes
the
same
thing
with
the
first
Text
,
and
makes
love
to
the
brethren
to
be
a
discovering
Beame
of
Christ
the
Lord
of
Light
and
Glory
in
us
,
The
Text
is
plain
,
Hee
that
loves
not
his
brother
,
abides
not
in
the
light
,
but
is
in
darknesse
,
and
walkes
in
darknesse
,
not
knowing
whither
be
goes
,
because
he
is
without
Christ
the
light
of
life
,
who
is
the
light
of
that
soule
hee
lives
in
;
which
soule
loves
Christ
,
and
all
that
is
like
him
.
In
all
these
Scriptures
you
may
observe
how
the
heart
of
Christ
,
and
all
those
that
wrot
from
the
Dictates
of
the
holy
Ghost
,
is
upon
this
very
thing
.
God
calls
himself
the
God
of
Love
,
&
fils
his
children
with
his
Divine
nature
by
his
Spirit
,
and
would
have
them
beare
his
Name
too
,
that
the
world
may
know
,
that
the
Father
of
Love
hath
begotten
Children
of
Love
in
his
own
likenesse
.
I
am
afraid
we
all
live
much
below
this
eminent
discovery
of
our
interest
in
Christ
,
by
our
love
to
all
Saints
,
in
that
latitude
which
Christ
intends
it
;
therefore
to
stirre
up
and
engage
our
hearts
more
in
this
glorious
and
heavenly
duty
and
priviledge
,
let
us
in
the
Spirit
of
Christ
seriously
weigh
these
Reasons
and
Considerations
following
.
First
,
Reason
,
or
Consideration
.
1
the
Onenesse
of
all
Elect
beleevers
in
the
originall
love
of
God
,
consider
if
we
all
have
not
one
Fountaine
of
life
,
and
were
not
all
in
the
first
Adam
involved
into
one
death
of
transgression
?
Was
there
any
fallen
soule
lesse
guilty
in
the
fall
of
the
first
Adam
,
then
another
?
Or
was
there
any
that
God
saw
more
worthinesse
in
,
then
in
another
,
to
move
him
to
chuse
such
a
soule
?
Surely
no
:
For
then
that
Word
of
eternall
Truth
could
not
stand
in
Ephes.
2.8
.
For
by
grace
are
we
saved
,
not
of
our selves
,
't
is
the
gift
of
God
.
Ephes.
2.8
.
Every
saved
soule
is
a
child
of
free
grace
,
and
its
salvation
the
gift
of
God
:
in
the
fifth
verse
of
that
Chapter
,
Verre
5.
Even
we
who
were
dead
in
sins
,
hath
he
quickned
us
together
with
Christ
:
there
is
all
in
one
state
of
death
,
and
all
in
one
state
of
life
;
and
the
originall
of
this
life
he
brings
in
a
parenthesis
(
by
grace
ye
are
saved
)
love
is
in
God
the
originall
of
it
,
to
all
alike
,
and
it
never
degenerates
from
this
first
principle
,
till
it
comes
through
the
muddy
hearts
of
fallen
creatures
;
and
we
so
much
degenerate
from
God
,
and
from
love
,
Joh.
17
.
23ā
latter
part
.
as
we
live
below
this
love
in
the
Originall
,
John
17.23
.
latter
part
,
our
Saviour
there
prayes
that
the
world
may
know
,
that
God
loves
Saints
as
he
loves
him
:
And
hast
loved
them
(
sayes
Christ
)
as
thou
hast
loved
me
;
thus
is
Christ
and
Saints
in
one
originall
love
.
And
if
head
and
Member
,
then
surely
Member
and
Member
.
All
true
Saints
lye
in
this
one
womb
,
the
originall
love
of
God
:
Ephes
4.4
,
5
,
6.
And
thus
all
Saints
are
of
one
Body
,
one
Calling
,
have
one
Lord
,
one
God
and
Father
of
all
;
the
originall
love
of
God
makes
this
Onenesse
in
all
the
Saints
,
and
speakes
very
strongly
this
thing
,
That
there
should
be
a
uniting
of
affections
amongst
all
Saints
upon
the
interest
of
Saints
.
Secondly
,
Reason
,
or
Consideration
.
2
consider
as
Saints
,
our
onenesse
in
union
with
Christ
,
the
rock
from
whence
we
are
all
hewen
,
whom
God
hath
chosen
to
manifest
to
us
his
eternall
love
,
and
to
make
us
capable
of
enjoying
the
fulnesse
of
that
love
:
this
union
our
Saviour
speakes
to
in
John
17.23
.
I
in
them
and
they
in
me
,
that
they
might
be
made
perfect
in
one
,
Consider
Saints
perfection
lies
in
this
union
,
surely
their
affections
should
flow
from
this
union
.
A
Saints
compleatnesse
is
in
Christ
,
Coloss.
2.10
.
Vnion
with
Christ
hath
all
the
Arguments
of
love
in
it
:
For
there
is
the
beauty
,
the
fulnesse
,
and
the
compleatnesse
of
Christ
upon
such
a
soule
.
The
excellency
of
Christ
seemes
to
have
but
little
beauty
in
such
an
eye
or
heart
,
as
cannot
love
upon
the
naked
interest
of
a
Saint
.
Ephes.
2.5
.
If
Christ
bee
enough
to
gain
thy
love
,
whole
Christ
is
the
interest
of
every
Saint
,
every
beleever
is
quickned
together
with
Christ
,
who
in
all
is
for
eternall
interest
alike
to
all
that
the
Father
hath
given
him
.
His
blood
equall
redemption
,
and
satisfaction
,
his
righteousnesse
is
as
compleat
a
robe
to
all
his
members
,
as
to
any
,
where
Christ
is
the
Head
every
Member
is
compleat
in
him
:
Christ
is
Head
to
the
whole
elect
beleeving
Body
,
the
Foot
hath
as
good
an
interest
as
the
Hand
,
or
Eye
.
God
is
no
respecter
of
persons
,
he
chuses
meerly
of
his
own
grace
,
and
that
grace
fils
every
soule
with
the
fulnesse
of
him
that
is
the
fulnesse
of
the
Godhead
bodily
.
So
that
through
that
free
,
full
grace
,
every
soule
is
compleat
in
him
;
if
this
union
ingage
not
love
,
it
can
be
no
spirituall
object
which
will
doe
it
:
for
the
fulnesse
of
the
Godhead
bodily
is
in
Christ
,
and
Saints
are
one
with
Christ
;
every
beame
of
the
love
and
glory
of
God
,
shines
through
Christ
.
Whence
is
it
then
,
that
union
with
Christ
takes
not
all
the
affections
?
Surely
Christ
bath
but
little
love
from
such
a
soule
,
that
findes
not
this
Argument
enough
to
perswade
him
to
love
his
brother
,
that
is
one
with
him
in
Christ
,
and
lives
up
to
his
union
with
Christ
,
bearing
his
Image
.
Faith
workes
not
lower
effects
then
flesh
and
blood
doth
;
refined
affections
make
stronger
and
purer
motions
then
the
highest
piece
of
simple
Nature
can
doe
:
Now
flesh
and
blood
will
act
thus
high
,
I
must
love
,
he
is
my
brother
,
we
had
one
womb
to
be
conceived
in
;
I
must
love
,
hee
is
my
child
,
he
beares
my
Image
;
surely
faith
workes
higher
then
this
,
spirituall
affections
make
stronger
and
purer
motions
upon
union
and
relations
,
then
carnall
can
doe
;
motion
from
affection
made
in
the
soule
by
a
light
of
this
interest
,
He
is
my
brother
,
one
womb
of
love
conceived
us
both
,
we
are
both
builded
upon
one
Rock
of
Ages
;
this
love
out-beats
the
pulse
of
carnall
affections
,
though
it
beats
very
strong
;
love
to
God
and
Christ
,
is
in
the
bottome
of
this
motion
,
and
carries
it
strongly
on
,
1
John
4.20
.
If
a
man
say
,
I
love
God
,
and
hateth
his
brother
,
he
is
a
lyar
:
if
there
bee
love
to
God
and
Christ
,
there
will
be
love
to
every
soul
that
is
in
communion
with
Christ
.
Thirdly
,
Reason
,
or
Consideration
,
3
consider
the
onenesse
of
Saints
in
the
ingagement
of
God
to
all
;
namely
,
his
covenant
of
free
grace
,
in
which
all
his
people
have
equall
interest
:
it
is
free
from
God
,
and
so
equally
full
to
all
,
God
freely
ingages
to
be
our
God
,
and
that
we
shall
be
his
people
,
and
that
he
will
freely
forgive
our
iniquity
,
and
remember
our
sins
no
more
;
God
makes
this
new
covenant
to
all
the
new
creation
,
to
the
whole
body
of
his
elect
in
Christ
,
which
as
the
holy
Ghost
tels
us
in
Ephes.
2.10
.
That
we
are
his
workmanship
ereated
in
Christ
Jesus
unto
good
workes
.
There
is
not
any
soule
hath
any
thing
to
plead
for
his
eternall
life
,
but
meere
grace
:
and
this
is
the
free
ingagement
of
God
to
every
soule
that
he
hath
given
to
Christ
,
this
is
the
sure
mercies
of
David
;
this
that
better
Covenant
,
't
is
made
in
God
,
and
cannot
be
broken
.
And
in
all
this
glorious
interest
all
the
Saints
are
one
;
there
is
not
a
beame
of
this
glory
from
God
that
takes
in
one
Saint
and
shuts
out
another
:
The
weakest
beleeving
soule
may
as
truly
say
,
God
is
my
God
in
his
covenant
of
free
grace
,
as
the
strongest
beleever
.
Fourthly
consider
,
Reason
,
or
Consideration
.
4
the
onenesse
of
that
way
which
God
and
Christ
hath
chosen
to
manifest
their
love
and
their
will
to
all
Saints
,
namely
,
the
holy
Spirt
,
John
14.17.26
.
Hete
is
a
generall
promise
to
all
Saints
,
that
they
shall
be
taught
all
things
,
and
this
shall
be
by
the
holy
Ghost
,
the
Spirit
of
Truth
,
whom
the
Father
will
send
in
Christs
Name
,
and
he
shall
dwell
with
them
,
and
shall
be
in
them
.
What
ever
truth
of
God
any
Saint
hath
learned
,
in
truth
,
he
hath
received
it
from
this
Spirit
of
truth
;
Though
God
as
a
free
agent
gives
to
his
children
as
it
pleaseth
him
;
to
one
more
light
,
to
another
lesse
,
but
all
receive
of
this
one
Spirit
;
and
this
I
take
to
be
that
one
Baptisme
spoken
of
in
the
4.
Eph.
4.5
.
Ephefians
5.
Jesus
Christ
administring
himselfe
,
by
this
one
Spirit
,
to
all
his
Children
,
by
which
they
come
baptized
into
Christ
:
into
his
death
,
and
have
put
on
Christ
,
Rom.
6.3
,
4
Rom.
8.14
.
Rom.
6.3
,
4.
And
are
led
by
the
Spirit
,
Rom.
8.14
.
For
as
many
as
are
led
by
the
Spirit
of
God
,
they
are
the
sous
of
God
.
To
be
led
by
the
Spirit
is
the
interest
and
prerogative
of
every
childe
of
God
.
This
union
runs
through
all
the
heires
of
heaven
,
Gal.
5.22.25
.
Gal.
5.22.25
.
Love
,
joy
,
peace
,
long-suffering
,
gentlenesse
,
goodnesse
,
faith
,
all
and
every
of
these
in
any
,
and
in
all
the
Saints
is
the
fruits
of
this
Spirit
,
in
which
every
childe
of
God
as
a
childe
of
God
walkes
;
all
these
and
every
branch
of
holinesse
is
wrought
by
one
and
the
same
Spirit
in
every
Saint
;
So
all
gifts
and
all
degrees
of
gifts
flow
from
one
and
the
same
Spirit
,
1
Cor.
12.4
.
1
Cor.
12.4
.
Now
there
are
diversities
of
gifts
,
but
the
same
Spirit
,
so
Eph.
5.9
.
For
the
fruits
of
the
Spirit
are
in
all
goodnesse
,
and
righteousnesse
,
and
truth
;
what
ever
of
these
is
in
any
Saint
,
and
in
all
the
Saints
of
God
,
it
is
the
fruits
of
this
holy
Spirit
;
this
is
that
life
and
bloud
which
runt
in
the
veines
of
all
the
Saints
of
God
,
from
which
all
motion
and
acts
of
life
flowes
:
Through
Christ
that
strengthens
me
,
saies
Paul
,
I
can
doe
all
things
;
so
must
every
Saint
say
,
it
is
Christ
in
the
Spirit
that
makes
all
holy
motion
in
the
soule
.
This
union
of
the
Spirit
in
Saints
in
an
eternall
union
,
though
here
some
have
a
greater
degree
of
it
then
others
;
yet
in
heaven
every
Saint
shall
be
filled
with
the
fullnesse
of
it
;
this
Spirit
is
that
Spirit
which
raised
Christ
from
the
dead
,
that
dwells
in
all
the
Saints
,
and
shall
quicken
our
mortall
bodies
,
as
members
of
Christ
our
head
,
at
that
great
day
when
he
shall
come
to
judge
the
world
;
this
makes
a
very
close
relation
in
all
Saints
one
to
another
,
and
speakes
very
lowd
for
strong
affections
.
A
fift
Consideration
may
be
this
;
Reason
or
Consideration
.
5
Phil.
4.4
.
That
Saints
when
they
joy
and
glory
properly
as
Saints
,
then
they
have
all
one
joy
and
glory
in
this
life
,
namely
,
the
Lord
our
righteousnesse
;
Let
him
that
glorieth
glory
in
the
Lord
,
Phil.
4.4
.
And
he
that
rejoyces
in
the
Lord
,
and
makes
him
his
joy
,
may
rejoyce
alwayes
.
This
was
Pauls
spirit
,
he
would
glory
in
nothing
but
in
Christ
,
and
him
crucified
.
A
Saint
will
acknowledge
all
his
springs
to
be
in
God
,
so
that
he
hath
no
spring
of
joy
on
glory
but
what
flowes
from
God
,
which
is
the
fountaine
of
all
,
the
beauty
his
eyes
see
:
of
all
the
sweet
his
soule
tasts
,
and
of
all
the
glory
his
soule
makes
after
,
or
makes
mention
of
,
God
is
all
in
all
,
and
to
all
his
people
.
Whom
have
I
in
Heaven
?
but
thee
,
sayes
the
Prophet
,
or
whom
on
Earth
,
in
comparison
of
thee
?
Proper
joy
and
glory
in
all
the
Saints
hath
but
one
proper
fountaine
and
object
,
and
that
is
God
himselfe
:
as
all
the
joy
and
glory
of
Saints
centre
in
God
,
so
should
all
their
love
,
and
this
will
soone
teach
us
to
love
one
another
.
Lastly
,
Consider
,
Reason
.
6
and
last
That
Saints
shall
have
all
one
glorious
being
to
eternitie
,
John
17.24
.
Christ
will
manifest
his
love
to
all
eternitie
to
his
people
,
he
will
have
them
all
as
happy
as
himselfe
.
Then
shall
wee
know
indeed
the
life
of
our
union
with
Christ
,
and
with
one
another
.
Mothinkes
the
discovery
of
that
love
which
hath
made
this
union
,
should
beget
love
in
all
those
that
are
thus
united
in
the
eternall
love
and
glory
of
God
,
Colos.
3.4
.
Christ
is
the
life
and
the
glory
of
all
his
people
,
and
at
his
appearance
they
all
oppeare
in
glory
,
1
Thes.
4.16
,
17.
This
glorious
being
of
the
Saints
,
shall
be
to
a
beleever
with
the
Lord
;
Oh
how
should
this
draw
forth
our
love
one
to
another
,
that
we
shall
ever
be
with
the
Lord
of
love
!
if
Saints
be
one
in
all
these
,
&
that
these
comprehend
the
whole
of
a
Saint
,
then
why
should
we
not
be
one
in
affection
?
Possibly
some
may
say
,
wee
are
not
all
of
one
judgement
,
Object
.
and
therefore
cannot
be
one
in
affection
?
That
(
I
am
verily
assured
is
our
own
not
Gods
)
is
of
the
flesh
,
Answ.
and
not
of
the
Spirit
;
Through
Christ
,
says
Paul
,
I
can
due
all
things
;
if
wee
looke
upon
one
another
in
Christ
,
then
wee
shall
finde
wee
can
love
because
in
Christ
.
I
would
aske
this
question
,
Whether
is
the
greatest
argument
of
love
;
being
children
āf
one
Father
,
or
being
children
of
equall
growth
or
stature
?
For
I
am
perswaded
this
will
comprehend
all
the
differences
among
the
Saints
,
namely
,
our
state
and
our
growth
as
child
ren
in
our
Fathers
house
;
the
branches
in
Christ
live
and
grow
because
in
him
:
shall
wee
be
angry
if
God
who
is
a
free
agent
gives
out
more
or
lesse
of
himselfe
to
one
brethren
then
to
our selves
?
Growth
is
as
God
disponses
of
himselfe
to
us
;
What
have
you
that
you
have
not
received
,
sayes
the
Text
?
It
was
the
fleshly
argument
of
Josephs
brethren
,
not
to
love
him
because
they
thought
him
dearer
to
their
Father
then
themselves
,
and
because
God
would
use
and
honour
him
above
them
.
It
is
the
sinne
and
shame
of
Saints
to
make
this
the
rule
of
love
to
their
brethren
,
that
they
are
of
one
judgement
,
at
one
pitch
of
light
in
the
discoveries
of
God
,
and
not
because
he
is
a
brother
,
and
beares
our
Fathers
image
.
If
God
intended
to
dispence
alike
to
all
his
Children
,
why
then
hath
he
provided
milke
for
babes
,
and
stronger
meate
for
stronger
Saints
?
And
what
is
the
meaning
of
God
when
he
equires
the
strong
to
bear
with
the
weak
,
and
to
receive
them
,
but
not
to
doubtfull
disputations
?
If
a
Saint
makes
onenesse
of
judgement
to
be
the
rule
of
his
love
to
his
brother
,
he
must
then
make
the
cause
of
his
dislike
to
proceede
from
God
,
because
he
that
is
free
in
giving
hath
not
given
equall
light
to
all
.
Let
us
take
heed
in
this
our
quarrell
wee
be
not
found
figbters
against
God
.
He
that
makes
his
judgement
to
be
the
foundation
of
his
love
to
his
brethren
,
I
doubt
he
lays
a
greater
weight
upon
it
then
the
foundation
will
beare
.
Saints
knowledge
in
this
life
admits
of
a
mixture
,
wee
know
but
in
part
,
and
wee
see
but
in
part
,
thou
seest
something
of
God
that
another
sees
not
,
and
another
sees
something
of
God
which
thou
at
present
seest
not
;
and
God
beholds
much
of
flesh
and
darknesse
in
all
Saints
.
Now
consider
if
this
glimmering
light
,
this
knowing
in
part
,
and
this
mixture
of
flesh
and
spirit
,
be
foundation
strong
enough
to
lay
the
weight
of
our
love
to
Saints
upon
.
Spirituall
love
is
of
the
greatest
weight
that
can
be
,
this
love
is
God
,
for
God
is
love
,
so
that
no
foundation
is
strong
enough
to
beare
the
weight
of
this
love
but
God
himselfe
,
2
Cor.
5.16
.
2
Cor.
5.16
.
In
the
foregoing
verse
,
Paul
lookes
upon
himselfe
and
all
Saints
as
dead
and
alive
with
Christ
,
and
therefore
he
resolves
in
this
16.
verse
to
know
all
Saints
as
they
are
in
Christ
,
to
know
no
man
after
the
flesh
,
no
not
Christ
himselfe
;
he
makes
God
alone
the
object
and
the
foundation
of
his
love
.
And
if
Saints
now
did
resolve
with
Paul
to
know
neither
Christ
nor
Saints
after
the
flesh
,
I
beleeve
our
formes
and
our
apprehensions
of
the
wayes
of
God
,
which
have
in
the
best
of
them
so
much
mixture
of
fleshly
darknesse
,
would
not
be
made
the
foundation
and
the
bounds
of
our
love
one
to
another
.
I
know
in
Scripture-language
but
of
two
seeds
in
the
world
,
The
seed
of
the
Woman
,
and
the
seed
of
the
Serpent
;
Saints
are
all
of
one
seed
,
though
they
may
differ
in
light
;
some
more
in
the
Spirit
,
and
others
more
in
the
flesh
,
yet
all
have
the
seed
of
eternall
life
in
them
,
1
Cor.
1.11
,
12
,
13.
When
the
Apostle
heard
of
the
contentions
that
were
in
the
house
of
CloƩ
,
saying
,
that
some
were
of
Paul
,
some
of
Apollo
,
and
some
of
Cephas
,
and
some
of
Christ
;
his
answer
is
this
,
Is
Christ
divided
?
As
if
he
had
said
,
it
is
your
fleshly
apprehension
that
divides
you
to
Paul
,
Apollo
,
and
Cephas
:
Did
you
judge
in
the
Spirit
,
you
would
see
your selves
to
be
one
in
Christ
,
for
Christ
is
not
divided
;
Christ
and
his
people
are
one
;
as
Christ
is
one
with
God
,
so
are
his
people
one
with
him
,
Joh.
17.10.21.23
.
All
mine
are
thine
,
says
Christ
to
his
Father
and
our
Father
;
and
therefore
prayes
for
a
Spiritof
union
to
fall
upon
all
Saints
,
as
Saints
.
All
that
are
thine
and
mine
;
Christs
bowells
earnes
to
all
his
members
as
members
one
with
himselfe
and
his
Father
;
his
heart
is
not
satisfied
till
they
be
all
with
him
in
glory
:
24
verse
,
he
doth
not
say
,
Father
I
will
that
those
which
thou
hast
given
me
,
that
have
the
highest
light
be
with
me
where
I
am
to
behold
my
glory
,
and
those
of
lower
light
to
be
kept
under
the
beggerly
rudiments
of
the
World
;
but
his
armes
of
love
doe
incompasse
all
;
that
they
all
may
be
one
,
and
those
which
thou
hast
given
me
,
says
Christ
:
As
if
Christ
bad
said
,
thou
art
free
in
thy selfe
and
mightest
choose
whom
thou
pleasest
,
but
those
which
thou
hast
chosen
,
my
heart
is
fired
on
them
all
,
so
that
Imust
have
them
all
with
me
in
glory
.
Thou
wert
free
in
choosing
of
them
,
and
art
still
a
free
agent
,
so
that
thou
maist
give
them
light
as
it
pleaseth
thee
,
but
they
have
my
heart
;
as
they
are
thy
gift
,
thou
hast
given
them
me
,
and
I
have
given
my selfe
for
them
,
and
to
this
end
I
dyed
for
them
,
and
live
in
them
,
that
they
all
might
be
one
in
me
as
I
am
one
in
thee
.
Christs
love
flowes
from
union
in
himselfe
,
and
not
from
those
apprehensions
in
Saints
,
which
are
mixtures
of
flesh
and
Spirit
,
he
is
like
his
Father
,
he
will
not
quench
smoaking
flax
,
or
break
the
bruised
reed
,
he
loves
the
least
of
his
Fathers
image
where
ever
he
sees
it
.
Christs
heart
is
in
the
midst
of
his
body
,
he
tenders
a
foote
or
a
hand
as
well
as
an
eye
,
because
it
is
a
member
of
his
body
,
1
Cor.
12.13
,
14
,
15
,
26
,
27.
And
gives
it
us
in
charge
,
that
as
his
body
we
should
suffer
and
rejoyce
with
every
member
,
which
must
relate
to
Saints
in
generall
,
for
sayes
the
27
verse
,
you
are
the
body
of
Chrivt
,
and
members
in
particular
:
Every
particular
Saint
is
a
member
of
Christ
,
&
all
Saints
the
body
of
Christ
:
to
be
a
member
of
the
body
,
a
Saint
,
this
draws
forth
Christs
love
:
and
by
this
will
it
appeare
that
we
are
Disciples
,
followers
of
Christ
,
if
upon
interest
in
Christ
wee
love
one
another
.
By
this
will
all
men
know
that
you
are
my
Disciples
,
if
you
love
Saints
,
because
of
my
image
,
and
not
because
of
your
owne
.
Again
,
consider
this
;
if
that
worldlings
finding
us
contending
with
,
and
hardly
using
of
our
brethren
,
fellow
Saints
that
are
below
or
above
our
light
,
shall
cruelly
entreat
us
;
will
they
not
have
a
faire
plea
to
God
at
the
last
and
great
day
,
when
God
shall
lay
it
to
their
charge
,
that
they
have
persecuted
his
Disciples
;
may
they
not
answer
,
Lord
we
did
not
know
them
to
be
thy
Disciples
;
for
thou
hast
told
us
wee
shall
know
thine
by
loving
one
another
:
but
we
found
these
contending
among
themselves
:
their
unkindenesse
to
one
another
did
demonstrate
them
to
be
the
children
of
the
World
,
not
heirs
of
thy
Kingdome
,
and
walking
like
children
of
the
flesh
,
and
this
world
;
we
judged
that
we
might
safely
lay
our
iron
rods
upon
them
.
If
they
should
answer
thus
,
sure
I
am
,
this
would
be
as
good
a
reason
for
the
worlds
cruelty
to
us
,
as
our
differing
apprehensions
of
the
mind
of
God
,
will
be
for
our
not
loving
one
another
.
Wee
have
two
examples
in
the
Olde
Testament
why
love
and
brethren
should
goe
together
.
First
,
Abraham
and
Lot
,
let
not
us
fall
out
,
for
we
are
brethren
.
Secondly
,
Joseph
to
his
brethren
in
their
journey
;
Fall
not
out
by
the
way
,
for
you
are
brethren
.
To
be
children
of
one
Father
is
an
argument
of
love
;
Saints
are
all
in
their
way
to
Heaven
,
and
Christ
is
their
way
,
the
way
and
the
end
are
both
arguments
of
love
.
The
whole
current
of
the
Gospel
runs
this
way
,
that
which
invloves
all
in
one
is
Christs
command
,
Love
one
another
as
I
have
loved
you
.
Christ
loved
us
to
give
us
light
and
life
:
so
that
light
could
not
be
the
cause
of
his
love
,
no
more
should
it
be
the
cause
of
our
love
;
for
we
should
love
as
Christ
doth
,
from
union
with
God
;
Thine
they
were
,
and
thou
gavest
them
mee
,
that
is
enough
to
Christ
,
if
an
interest
in
God
,
he
loves
them
.
God
cals
himselfe
the
God
of
love
,
and
Christ
is
the
manifest
testimonie
of
Gods
love
;
now
the
great
testimonie
that
Saints
give
to
the
world
of
their
being
in
God
and
Christ
,
is
the
life
of
love
to
God
,
and
all
that
beare
his
Image
,
even
the
meanest
of
his
Disciples
.
None
can
love
spiritually
and
truly
,
but
those
that
live
spiritually
and
truly
in
God
;
for
God
is
love
in
the
fountaine
,
&
what
ever
is
love
in
the
streames
,
it
is
the
flowings
forth
of
God
into
such
a
soule
.
And
the
true
reason
of
our
little
love
to
Saints
,
as
Saints
,
is
this
,
our
living
so
much
in
the
flesh
,
and
so
little
in
the
Spirit
:
so
much
in
a
forme
of
godlinesse
,
and
so
little
in
the
power
of
godlinesse
,
laying
so
much
weight
upon
things
that
perish
,
and
so
little
upon
the
rocke
of
ages
:
and
surely
when
God
by
the
fire
of
his
Spirit
shall
burn
up
&
consume
our
fleshly
principles
,
then
will
the
pantings
of
our
soules
be
pure
,
like
the
Spouse
in
the
Canticles
.
Tell
me
(
saith
shee
)
where
is
hee
whom
my
soule
loveth
:
and
this
hee
was
Christ
.
So
will
our
soules
say
,
when
they
seeke
an
object
for
their
loves
,
tell
me
where
Christ
is
:
And
if
we
find
Christ
in
such
a
soule
that
is
not
at
our
pitch
of
light
,
and
in
matter
of
forme
beares
not
our
image
;
yet
I
have
found
Christ
here
,
and
it
is
hee
whom
my
soule
loves
:
so
that
now
my
love
must
runne
forth
to
Christ
;
In
this
soule
is
an
object
so
drawing
,
that
all
fetters
are
shaken
off
,
and
all
bolts
loosed
,
so
that
the
soule
of
this
Saint
runs
forth
to
Christ
,
and
every
soule
in
whom
Christ
lives
;
as
it
is
said
in
another
case
,
the
love
of
Christ
constrains
;
This
soule
can
imprison
his
love
no
longer
,
the
glorious
image
of
Christ
hath
so
overcome
it
,
that
it
can
now
no
longer
argue
upon
forms
,
but
give
it selfe
up
to
the
power
of
God
that
now
lives
in
it
by
the
Spirit
.
Let
this
shame
us
who
professe
our selves
Saints
,
in
all
our
frowardnesse
one
to
another
;
wee
can
see
a
moate
in
the
worlds
eye
,
and
not
a
beam
in
our
own
.
If
the
world
like
it selfe
be
froward
to
us
,
we
can
be
soone
sensible
,
and
complaine
of
it
,
when
at
the
same
time
,
wee
altogether
unlike
Saints
,
are
froward
,
and
become
thornes
in
the
sides
of
our
brethren
,
and
can
sooner
say
't
is
impossible
to
be
otherwise
,
then
complaine
of
our
base
hearts
.
And
I
may
justly
feare
,
that
many
a
soule
,
ā
which
but
few
yeares
since
would
creepe
into
corners
with
other
Saints
,
to
complaine
to
God
of
the
injustice
&
unkindnesse
of
the
world
to
them
;
yet
now
their
feete
have
beene
out
of
the
stockes
,
are
become
the
first
that
lift
up
their
bande
against
their
brethren
.
I
know
no
cause
of
it
but
this
,
in
afflictions
they
looked
for
God
in
one
another
,
and
then
love
lived
in
them
:
but
in
prosperity
men
looke
for
selfe
,
and
forme
,
and
that
not
being
found
,
love
growes
cold
.
I
shall
not
much
question
that
object
to
be
a
stranger
to
God
,
which
makes
my
soule
a
stranger
to
love
.
And
truly
this
very
thing
hath
put
a
vaile
upon
the
glory
of
all
the
formes
that
I
have
seene
uner
the
Sunne
;
persecution
is
such
a
forreigner
to
heaven
,
that
I
may
safely
say
,
what
ever
brings
it
into
a
person
,
or
a
Nation
,
never
came
from
God
:
and
it
will
beget
a
pale
countenance
at
the
day
of
death
,
when
conscience
shall
witnesse
that
Saints
have
done
that
to
Saints
,
which
they
judged
unjust
from
the
world
to
them
.
If
God
by
his
Spirie
set
this
home
upon
our
hearts
,
it
will
make
us
willing
to
take
shame
to
our selves
,
and
to
give
glory
to
God
,
and
stand
admiring
that
God
should
not
suffer
the
world
to
devour
us
,
when
we
have
been
so
ready
,
and
so
thirsty
to
devoure
one
another
.
Truly
I
am
affraid
that
there
is
a
discontented
spirit
in
some
,
that
God
hath
not
suffered
us
to
devour
one
another
.
It
is
a
very
bad
spirit
that
can
be
angry
at
the
kindnesse
of
God
:
It
is
well
for
us
that
Gods
ways
are
not
like
ours
,
nor
his
thoughts
like
ours
:
that
his
wayes
should
be
wayes
of
love
to
us
,
when
our
wayes
are
not
love
to
him
nor
his
:
and
that
he
should
have
thoughts
of
kindnesse
towards
us
,
when
we
have
hard
thoughts
of
his
kindnesss
,
and
are
ready
to
call
our
deliverances
our
troubles
.
It
is
no
kindnesse
but
the
kindenesse
of
God
that
can
save
a
people
against
their
will
:
but
this
hath
beene
Gods
way
to
us
,
oh
that
it
might
kindely
melt
our
hearts
,
and
forme
us
into
his
owne
image
,
to
be
love
as
God
is
love
,
to
love
God
,
and
all
that
beare
his
image
,
that
his
kindenesse
might
eate
up
all
our
frowardnesse
,
and
his
sweet
overcome
all
our
bitter
,
then
shall
wee
appeare
his
Disciples
by
our
love
to
one
another
.
Secondly
,
Let
this
teach
us
as
Saints
,
to
eye
all
those
things
wherein
wee
are
one
,
and
see
if
they
doe
not
justly
chalenge
love
from
us
,
we
are
all
begotten
of
one
love
,
all
hewed
from
one
rock
,
the
rocke
of
Ages
,
all
under
one
Covenant
of
free-grace
,
all
baptized
with
one
and
the
same
Spirit
,
and
have
all
one
joy
and
glory
in
this
life
,
and
to
eternity
.
Now
what
but
flesh
and
darknesse
can
make
such
rending
,
and
willing
to
rend
and
devour
one
another
;
we
see
not
our
proper
interest
to
be
our
Fathers
love
,
and
darknesse
in
this
makes
us
to
fall
out
by
the
way
home
.
The
more
light
we
have
in
God
,
the
more
love
it
begets
to
God
and
our
brethren
.
In
the
froward
fits
of
our
flesh
wee
complaine
of
new
lights
,
as
if
that
were
the
cause
,
when
the
true
cause
is
our
olde
darknesse
.
That
which
is
borne
of
the
flesh
is
flesh
,
but
darkenesse
cannot
discerne
what
is
borne
of
the
Spirit
;
it
is
only
the
things
of
God
,
or
more
properly
,
God
in
every
thing
,
which
can
engage
the
soule
to
love
.
Now
the
naturall
man
(
saith
the
Text
)
he
discerns
not
the
things
of
God
,
and
gives
the
reason
of
it
,
because
they
are
spiritually
discerned
.
God
is
never
seene
but
in
his
owne
light
,
and
when
we
have
spirituall
eyes
to
discern
him
,
wee
shall
see
our
interest
in
him
,
and
love
one
another
better
.
Thirdly
,
Let
our
petitions
at
the
throne
of
grace
be
for
more
sensible
enjoyment
of
our
Fathers
presence
;
though
our
God
be
alwayes
present
,
and
knoweth
the
secrets
of
our
hearts
;
yet
many
times
we
have
not
eyes
to
see
him
;
for
surely
were
we
sensible
of
our
Fathers
presence
,
we
durst
not
fall
out
with
our
brethren
as
we
do
,
whence
is
it
that
Saints
miscall
one
another
,
and
then
throw
dirt
in
the
faces
one
of
another
,
and
at
last
scratch
till
the
blood
comes
?
Is
it
not
from
hence
,
that
we
discern
not
the
presence
of
God
our
Father
.
Were
wee
more
sensible
of
the
presence
of
God
,
wee
should
as
Saints
see
so
much
of
our
relation
in
God
,
that
our
affections
would
be
swallowed
up
in
God
,
and
in
one
another
;
surely
if
God
be
lovely
to
us
,
his
Image
will
be
so
too
:
and
when
we
see
him
,
and
one
another
in
him
,
then
will
our
affections
goe
kindly
out
in
the
Spirit
of
God
one
to
another
.
If
we
cannot
love
when
we
see
the
least
of
Gods
image
in
a
Saint
,
it
is
much
to
be
doubted
we
love
our
owne
image
better
then
Gods
,
1
John
5.1
.
And
every
one
that
loveth
him
that
begot
,
1
Joh.
5
,
1.
loveth
him
also
that
is
begotten
of
him
.
God
and
Christ
is
the
true
object
of
a
Saints
love
;
't
is
a
cold
and
frozen
love
that
doth
not
melt
and
yeeld
,
when
God
and
Christ
appears
.
Fourthly
,
Let
us
study
God
and
the
power
of
godlinesse
more
.
To
study
Selfe
and
Formes
,
will
make
us
carnall
and
froward
;
but
to
study
God
,
and
the
power
of
Godlinesse
,
will
in
the
Spirit
make
us
holy
and
humble
.
The
experience
of
this
present
age
is
a
sad
but
true
witnesse
of
the
former
of
these
;
How
full
hath
Presse
and
Pulpit
,
and
all
conference
been
in
contending
about
Formes
,
and
in
them
(
I
very
much
doubt
)
Selfe-interest
hath
been
contended
for
.
Now
look
back
and
read
the
fruits
of
these
labours
,
hath
it
not
been
the
cooling
of
spirituall
love
,
the
quanching
of
those
flames
among
Saints
,
and
the
blowing
up
of
those
flames
of
zeale
without
knowledge
,
which
hath
almost
consumed
the
moisture
and
vigor
both
of
Christianity
and
Humanity
.
If
mens
apprehensions
differ
in
a
Form
,
though
there
be
much
of
God
in
the
man
,
that
is
not
discerned
,
or
not
esteemed
;
nay
very
naturall
relations
upon
this
account
come
to
be
forgotten
.
O
the
hideous
effects
of
these
fleshly
wayes
!
which
destroyes
all
that
is
good
of
outward
and
inward
man
.
O
that
the
streames
of
our
contentions
might
be
turned
,
and
our
strivings
to
exceed
,
may
bee
built
upon
a
better
foundation
,
then
a
bare
form
of
godlinesse
,
even
upon
the
power
of
godlinesse
,
let
us
strive
to
exceed
in
holinesse
and
humility
,
who
shall
be
most
like
to
our
head
,
and
be
made
most
conformable
to
the
death
of
Christ
.
A
fine
piece
of
Nature
may
talke
up
much
of
Christ
,
and
contend
much
for
Gospel-formes
,
but
it
is
onely
the
workings
of
the
Spirit
,
by
which
a
soul
doth
live
up
much
of
Christ
.
Circumcision
or
uncircumcision
it
avails
nothing
,
but
the
new
creature
,
and
it
is
spirituall
worship
that
God
requires
,
John
4.24
.
John
4.24
.
God
is
a
Spirit
,
and
they
that
worship
him
must
worship
him
in
spirit
and
truth
.
And
in
Rom.
Rom.
8.14
.
8.14
.
For
as
many
as
are
led
by
the
Spirit
of
God
,
they
are
the
Sonnes
of
God
.
This
Spirit
discovers
the
mind
of
God
to
his
people
in
every
form
,
he
would
have
them
to
receive
,
but
it
also
carries
the
soule
through
and
above
every
forme
,
to
live
upon
God
himselfe
,
Gal.
5.22
,
23.
and
in
the
power
of
godlinesse
,
Gal.
5.22.23
.
But
the
fruit
of
the
Spirit
is
love
,
joy
,
peace
,
long-suffering
,
gentlenesse
goodnes
,
faith
,
meeknes
,
temperance
,
and
so
forth
.
And
in
the
25
verse
,
If
you
live
in
the
Spirit
,
also
walk
in
the
Spirit
.
It
is
not
a
bare
talking
either
of
Form
or
Spirit
,
but
a
living
up
to
God
in
the
Spirit
,
the
fruits
of
which
is
love
,
and
so
forth
;
ambition
to
exceed
in
these
fruits
of
the
Spirit
,
is
that
which
God
will
own
and
crown
;
it
is
safe
and
sweete
diving
into
these
deepes
,
these
be
heights
,
and
breadths
,
and
depths
,
and
lengths
indeed
,
but
God
is
to
be
found
in
them
all
,
so
that
there
is
no
feare
of
miscarying
:
but
empty
formes
without
God
become
our
ruine
.
I
may
truly
say
with
the
Prophet
,
that
we
give
our
money
for
that
which
is
not
bread
,
when
we
spend
the
zeale
of
our
spirits
in
contending
for
formes
of
godlinesse
.
I
shall
ever
account
best
of
that
which
leaves
most
of
God
,
and
least
of
selfe
behinde
it
.
And
truly
my
experience
tels
me
,
that
when
my
thoughts
and
affections
have
travelled
most
through
this
pleasant
path
of
God
in
the
Spirit
,
and
the
power
of
godlinesse
;
this
hath
been
the
effect
of
it
,
God
hath
in
a
good
measure
dispossessed
the
old
man
in
me
,
and
giuen
possession
to
the
new
man
the
Lord
Jesus
.
Now
this
experience
begets
this
advice
,
that
our
hearts
and
affections
should
be
more
pitched
upon
the
power
of
godlinesse
,
and
doubtlesse
wee
shall
finde
that
power
in
it
,
as
to
engage
our
affections
one
to
another
,
by
which
the
world
will
know
us
to
be
Christs
Disciples
.
And
lastly
,
this
may
comfort
us
when
we
consider
those
that
hate
us
purely
for
godlinesse-sake
;
looke
upon
them
under
this
consideration
,
they
are
not
Christs
Disciples
,
nor
can
they
in
such
a
worke
be
owned
or
helped
by
him
.
They
may
boast
of
their
horse-men
and
Chariots
,
but
all
their
strength
is
weakenesse
,
for
they
engage
without
God
;
nay
they
engage
against
God
,
and
that
makes
them
lighter
then
vanity
:
and
Saints
in
their
sufferings
are
followers
of
Christ
,
and
contend
in
his
might
.
God
is
his
peoples
strength
,
and
their
portion
for
ever
;
Let
us
love
our
brethren
then
,
and
not
feare
our
enemies
.
Love
to
God
and
Saints
,
and
suffering
for
the
spirituality
and
the
power
of
godlinesse
,
are
two
undeniable
witnesses
that
we
are
Disciples
and
followers
of
Christ
.
CHAP.
II.
What
Christ
hath
born
for
Saints
,
they
shall
never
bear
themselves
.
Gal.
3.10
,
11
,
12
,
13
,
28
,
29.
For
as
many
as
are
of
the
workes
of
the
law
are
under
the
curse
;
for
it
is
written
,
cursed
is
every
one
that
continueth
not
in
all
things
which
are
written
in
the
booke
of
the
law
to
doe
them
.
But
that
no
man
is
justified
by
the
law
in
the
sight
of
God
,
it
is
evident
,
for
the
just
shall
live
by
faith
.
And
the
law
is
not
of
faith
,
but
the
man
that
doth
them
shall
live
in
them
.
Christ
hath
redeemed
us
from
the
curse
of
the
law
,
being
made
a
curse
for
us
;
for
it
is
written
,
cursed
is
every
one
that
hangeth
on
a
tree
.
There
is
neither
Jew
nor
Greeke
,
there
is
neither
bond
nor
free
,
there
is
neither
male
nor
female
,
for
yee
are
all
one
in
Christ
Jesus
.
And
if
yee
be
Christs
,
then
are
ye
Abrahams
seede
,
and
heirs
according
to
promise
.
THe
generall
scope
of
the
Apostle
in
these
verses
,
The
scope
.
I
humbly
conceive
to
be
this
,
namely
to
empty
the
creature
of
all
hopes
,
or
possibility
ever
to
attain
a
happy
and
blessed
condition
in
it selfe
out
of
Christ
;
in
which
worke
he
strips
the
soule
of
all
externall
priviledges
and
dutieā
in
point
of
Justification
,
and
then
makes
Jesus
Christ
to
be
all
in
all
to
every
redeemed
soule
.
The
former
part
of
this
tenth
verse
is
a
positive
conclusion
,
that
whoever
is
under
the
workes
of
the
law
for
life
,
is
also
under
the
curse
of
the
law
for
death
;
that
is
,
he
which
chooseth
to
be
approved
and
justified
in
the
fight
of
God
from
the
workes
of
his
owne
hands
and
heart
,
The
sense
.
must
also
be
condemned
before
God
in
the
failings
and
imperfections
of
those
workes
.
The
latter
part
of
this
verse
is
a
full
proofe
to
the
position
laid
downe
in
the
former
part
of
it
.
If
all
things
in
the
booke
of
the
Law
be
not
done
and
fulfilled
,
then
the
curse
of
the
Law
attends
,
and
seizes
upon
every
such
soule
as
would
live
by
the
works
of
the
Law
,
Deutr.
27.26
.
Deut.
27.26
.
Cursed
be
he
that
confirmes
not
all
the
words
of
this
law
to
doe
them
.
That
soule
which
would
fetch
life
from
the
workes
of
the
law
,
must
performe
all
,
or
hee
loseth
all
hee
hath
done
,
and
his
eternall
soule
with
his
dying
duties
.
The
observations
which
I
have
received
from
hence
is
this
,
That
God
hath
not
made
a
separation
of
the
workes
of
the
law
from
the
curse
of
the
law
,
Observ
.
1
to
that
soule
which
would
live
by
them
.
And
if
God
hath
not
,
man
cannot
;
this
is
that
state
of
bondage
spoken
of
in
Gal.
Gal.
4.9.23.30
,
31.
4.9.23.30
,
31.
Those
are
children
of
the
free
woman
whom
Christ
hath
made
free
.
(
If
the
Sonne
have
made
you
free
,
you
are
free
indeed
.
)
And
those
are
children
of
the
bond-woman
that
are
obliged
to
any
thing
that
is
holy
in
their
owne
strength
without
Christ
.
There
is
no
soul
free
from
these
bonds
but
those
which
are
bound
up
in
the
armes
and
cords
of
Christs
love
:
and
this
is
the
redemption
which
Christ
made
of
his
elect
body
,
when
hee
was
in
the
flesh
made
under
the
law
,
to
redeeme
them
that
were
under
the
law
,
to
the
adoption
of
Sonnes
,
Gal.
4.4
,
5.
Christ
was
made
under
the
curse
of
the
law
in
the
13.
verse
of
Gal.
3.
The
curse
and
the
worke
of
the
law
was
not
separated
to
Christ
when
hee
came
to
satisfie
justice
,
no
more
is
it
to
any
soule
.
In
the
11.
verse
is
a
second
position
of
the
Apostle
,
which
is
also
a
confirmation
of
the
former
.
The
position
is
this
,
That
no
man
is
justified
by
the
law
in
the
sight
of
God
;
the
demonstration
of
this
truth
followeth
in
the
end
of
the
same
verse
,
and
in
the
12.
verse
,
which
shews
,
First
,
that
God
never
intended
life
by
the
law
,
Gal.
3.21
.
If
there
had
been
a
law
which
could
have
given
life
,
verily
righteousnesse
should
have
been
by
the
law
;
this
is
plaine
,
it
is
not
Gods
meaning
,
that
righteousnesse
should
be
by
the
law
,
because
he
hath
not
given
such
a
law
out
of
Christ
,
which
is
able
to
give
life
,
Ephes.
2.8
.
For
by
grace
yee
are
saved
through
faith
,
Ephes.
2.8
.
and
that
not
of
your selves
,
it
is
the
gift
of
God
.
All
salvation
is
of
grace
wholly
out
of
our selves
.
God
had
another
end
in
giving
the
law
,
then
that
the
soules
of
his
people
should
worke
life
from
it
:
and
this
end
is
fuller
of
glory
to
his
own
grace
,
and
of
safety
to
our
eternall
soules
;
namely
that
sin
might
become
exceeding
sinfull
,
and
grace
to
be
exceeding
riches
of
grace
.
The
Apostle
tels
us
he
had
not
known
sinne
but
by
the
law
,
and
had
there
been
no
law
,
there
had
beene
no
transgression
.
If
no
transgression
had
been
,
nor
any
sin
known
,
then
the
glory
of
free
grace
had
not
beene
lifted
up
as
now
it
is
.
If
the
law
had
not
discovered
sinne
,
the
soule
had
never
known
the
want
,
nor
the
worth
of
a
crucified
Jesus
,
who
is
the
great
gift
of
the
free
grace
of
God
,
and
a
perfect
eternall
Redeemer
of
a
poore
lost
soule
.
Secondly
,
As
God
never
intended
life
to
fallen
man
by
the
workes
of
the
law
,
Levit.
18.5
.
Gen.
2.10
.
so
man
can
never
gaine
life
by
the
workes
of
the
law
,
Levit.
18.5
.
Gen.
2.10
.
There
must
be
a
perfect
doing
of
all
the
statutes
and
judgements
of
the
Lord
,
by
every
soule
that
meanes
to
live
in
them
,
and
have
life
from
them
.
It
is
not
a
tittle
lesse
then
keeping
the
whole
law
which
can
advantage
any
soule
that
seekes
life
from
it
:
So
as
that
soule
which
in
it selfe
cannot
keepe
the
whole
law
,
shall
never
gain
life
by
the
workes
of
the
law
,
Gal.
2.16
.
Gal.
2.16
.
The
Apostle
there
speakes
positively
twice
,
that
no
man
is
justified
by
the
workes
of
the
law
:
and
that
by
the
workes
of
the
law
no
man
shall
be
justified
;
This
is
such
a
standing
truth
,
that
nothing
which
either
is
,
or
can
be
done
shall
contradict
it
.
The
second
observation
is
this
,
Observ
.
2
That
the
law
of
works
condemns
every
soule
in
the
first
Adam
,
but
justifies
no
soule
.
The
law
speaks
only
thus
:
doe
and
live
,
which
to
fallen
man
is
nothing
but
the
language
of
death
,
Rom.
7.8
,
9.
A
righteous
law
to
an
unrighteous
soule
gives
life
to
the
sinne
,
but
death
to
the
soule
.
Observe
the
Text
;
When
the
Commandement
came
,
sinne
revived
,
and
I
dyed
.
By
the
command
sinne
became
exceeding
sinfull
.
A
soule
fallen
from
God
can
in
it selfe
make
no
other
use
of
the
knowledge
of
Gods
righteous
law
,
but
to
sinne
against
it
;
consult
the
Text
in
this
case
.
But
sinne
taking
occasion
by
the
commandement
,
wrought
in
me
all
manner
of
concupiscense
.
As
if
he
had
said
,
When
once
God
discovered
his
holy
law
,
that
sinfull
nature
,
and
unholinesse
that
is
in
me
,
made
use
of
it
by
way
of
opposition
,
to
run
into
all
manner
of
concupiscence
;
though
the
law
of
creation
justifies
a
holy
Creator
,
yet
it
condemnes
a
fallen
unholy
creature
.
By
the
workes
of
the
law
shall
no
man
be
justified
in
his
sight
:
but
that
soule
which
lives
upon
them
shall
be
accursed
and
condemned
in
the
want
of
one
tittle
;
there
lies
a
curse
,
a
condemnation
in
the
law
to
fallen
man
,
but
no
possibility
of
being
justified
by
it
in
the
sight
of
a
holy
just
God
.
But
now
that
we
may
not
be
as
soules
without
hope
,
though
he
strips
us
here
of
all
our
owne
righteousnesse
,
and
leaves
us
by
nature
under
the
curse
of
the
law
;
yet
in
the
next
verse
hee
shewes
us
a
perfect
redemption
from
the
curse
of
the
law
by
Christ
,
who
was
made
under
the
law
to
beare
the
curse
,
and
to
fulfill
the
law
for
us
.
And
here
I
shall
be
a
little
more
large
then
in
what
hath
gone
before
;
for
I
have
found
by
experience
,
that
the
more
cleare
knowledge
a
soule
hath
in
this
point
,
the
more
is
the
free
grace
of
God
with
the
comfort
and
safety
of
a
poore
soule
advanced
.
In
this
13.
verse
the
Apostle
layes
down
a
third
position
;
namely
,
That
every
elect
soule
is
redeemed
from
the
curse
of
the
law
,
through
or
by
Christs
being
made
a
curse
for
us
,
Deut.
21.23
.
The
Text
speaks
plainly
thus
,
he
that
is
hanged
is
accursed
;
it
is
a
paralell
place
with
the
end
of
this
13.
verse
;
Cursed
is
every
one
that
hangeth
on
a
tree
.
Thus
Christ
was
made
a
curse
;
now
that
Christ
was
thus
made
a
curse
for
us
,
for
his
elect
body
which
was
under
the
law
,
Gal.
4.4
,
5.
looke
into
that
Gal.
4.4
,
5.
where
the
Text
saith
,
That
when
the
fulnesse
of
time
was
come
,
God
sent
his
Sonne
made
of
a
woman
,
made
under
the
law
,
to
redeeme
them
that
were
under
the
law
,
that
wee
might
receive
the
adoption
of
sonnes
.
None
can
doubt
but
that
Christ
is
here
meant
by
the
Sonne
of
God
:
and
then
the
Text
speaks
plainly
,
that
God
in
the
fulnesse
of
his
owne
time
sent
Christ
in
the
flesh
,
made
under
the
law
,
to
redeeme
his
elect
body
,
that
were
under
the
workes
,
and
the
curse
of
the
law
,
and
to
bring
them
to
receive
the
adoption
of
sons
:
and
in
this
worke
Christ
was
made
a
curse
for
us
.
The
first
observation
from
hence
is
this
:
That
what-ever
Christ
hath
borne
for
a
believer
,
that
a
believer
is
fully
redeemed
from
.
It
is
the
Apostles
owne
argument
in
this
place
;
for
sayes
he
,
Christ
being
made
a
curse
for
us
,
wee
are
thereby
redeemed
from
the
curse
.
And
the
same
Apostle
in
Rom.
8.32
,
33
,
34.
Rom.
8.32
,
33
,
34.
hath
the
same
Argument
.
If
God
delivered
Christ
up
to
death
to
dye
for
us
,
then
we
are
delivered
:
and
Christ
having
dyed
for
us
,
who
shall
lay
any
thing
to
our
charge
:
It
is
God
that
justifies
,
and
Christ
that
dyed
.
Christ
had
not
dyed
,
but
that
God
might
justifie
.
Christ
had
not
been
made
a
curse
for
us
,
but
that
God
in
justice
might
acquit
us
from
the
curse
.
So
in
the
two
first
verses
of
Rom.
8.
There
is
no
condemnation
to
them
that
are
in
Christ
.
And
the
law
of
the
spirit
of
life
in
Christ
makes
the
soul
free
from
the
law
of
sinne
and
death
:
And
in
John
8.36
.
Joh.
8.36
.
If
the
Son
therefore
shall
make
you
free
,
you
shall
be
free
indeed
.
This
is
our
Saviours
answer
to
those
Jewes
which
thought
themselves
not
to
be
under
bondage
,
because
they
were
Abrahams
seede
in
the
flesh
;
our
Saviour
tels
them
this
externall
interest
did
not
make
them
free-men
;
For
sayes
hee
,
notwithstanding
this
,
you
are
under
sinne
:
Vers.
34.
Who
ever
commits
sinne
is
the
servant
of
sinne
,
and
your
fleshly
interest
in
Abraham
doth
not
acquit
you
from
the
bonds
and
servitude
of
sinne
,
but
if
the
Sonne
have
made
you
free
,
then
are
you
free
indeed
.
As
if
Christ
had
said
,
Abraham
could
not
beare
your
sins
,
and
the
wrath
of
God
due
to
them
for
you
,
and
therefore
you
are
in
bondage
still
:
but
what
the
Son
bears
,
he
makes
them
perfectly
free
from
,
for
whom
he
beares
it
.
Christ
came
to
save
those
that
were
lost
:
And
he
tels
us
when
he
gave
up
the
ghost
upon
the
Crosse
,
that
the
worke
was
finished
.
And
in
John
17.4
.
I
have
glorified
thee
on
earth
,
Joh.
17.4
.
I
have
finished
the
worke
thou
gavest
mee
to
doe
.
Christ
tels
his
Father
that
he
had
lost
no
glory
in
sending
him
upon
the
worke
of
Redemption
;
for
says
he
,
I
have
finished
that
worke
thou
gavest
me
to
doe
;
which
was
,
to
worke
out
a
perfect
Redemption
for
his
people
,
Isa.
61.1
.
To
give
liberty
to
the
captive
,
and
to
open
the
prison
doores
.
Isa.
61.1
.
If
this
bee
a
truth
,
as
doubtlesse
it
is
,
that
what-ever
Christ
hath
borne
for
a
believer
,
that
a
believer
is
fully
redeemed
from
;
then
it
will
be
worthy
a
Saints
best
&
serious
consideration
in
searching
the
Scriptures
,
and
in
the
Spirit
giving
eare
to
heare
,
and
heart
to
consider
,
what
they
say
Christ
hath
borne
for
us
.
First
,
I
finde
by
that
2
Cor.
5.21
.
that
Christ
hath
born
sinne
for
us
.
For
he
hath
made
him
to
be
sin
for
us
who
knew
no
sinne
,
that
we
might
be
made
the
righteousnesse
of
God
in
him
.
The
text
speaks
in
the
abstract
,
He
was
made
sinne
for
us
.
There
cannot
be
a
fuller
expression
;
there
is
the
act
,
God
making
Christ
to
be
sinne
for
us
,
or
taking
all
sinne
off
from
us
,
and
laying
it
upon
him
,
as
was
typified
under
the
law
in
the
Scape-goate
,
which
went
into
the
Land
of
Forgetfulnesse
.
Now
the
issue
and
effect
of
this
act
followeth
in
the
Text
,
That
we
might
be
made
the
righteousnesse
of
God
in
him
.
This
expression
is
as
full
as
the
former
,
the
holy
Ghost
expresseth
the
sinner
for
whom
Christ
was
made
sinne
,
to
be
as
fully
acquitted
from
sinne
as
Christ
is
made
sinne
.
Marke
the
words
:
made
the
righteousnesse
of
God
in
him
so
perfectly
righteous
,
that
God
ownes
the
soule
as
one
with
himselfe
,
righteous
as
being
one
with
Christ
,
who
is
the
righteousnesse
of
God
.
Now
the
soule
that
is
thus
righteous
must
needs
be
acquitted
from
all
finne
;
the
righteousnesse
of
God
,
and
the
condemnation
for
sinne
is
as
light
and
darknesse
,
which
cannot
be
together
in
one
soule
.
If
Christ
once
come
into
a
soule
,
and
tels
that
soul
by
his
Spirit
,
that
he
hath
borne
all
its
sins
,
and
so
makes
the
soule
to
believe
in
the
free
grace
of
God
,
and
to
rest
upon
Christ
as
his
righteousnesse
,
that
soule
is
as
fully
in
the
fight
of
God
acquitted
from
sin
,
as
Christ
was
by
God
made
sinne
for
it
.
This
soule
stands
before
God
compleate
in
Christ
,
not
having
spot
nor
wrinckle
in
it
:
All
that
can
be
said
,
is
said
in
this
,
That
soule
for
whom
Christ
was
made
sin
,
is
thereby
made
the
righteousnesse
of
God
in
him
:
So
that
Christ
having
borne
the
sinne
,
the
soule
never
more
beares
that
in
his
owne
person
before
God
,
but
doth
alwayes
stand
both
before
the
throne
of
justice
,
&
the
throne
of
grace
,
as
fully
cloath'd
with
Christ
his
righteousnesse
,
as
Christ
upon
the
Crosse
was
with
his
sinne
,
Isa.
53.6
.
The
Lord
hath
laid
upon
him
the
iniquities
of
us
all
.
Iniquity
is
one
with
sin
here
;
now
then
read
this
truth
with
an
eye
and
heart
of
faith
,
that
what
Christ
hath
borne
for
us
,
we
are
fully
delivered
from
,
and
then
will
the
glory
of
free
grace
be
lifted
up
,
and
our
soules
made
to
rejoyce
with
joy
unspeakable
and
full
of
glory
in
believing
.
Secondly
,
Christ
hath
fulfilled
the
Law
,
and
borne
the
curse
of
it
for
his
people
,
Gal.
4.4
,
5.
Christ
was
made
under
the
law
to
redeeme
his
people
from
all
that
in
the
law
which
was
weight
and
burthen
,
from
the
curse
of
the
law
,
Gal.
3.13
.
From
the
reigning
and
condemning
power
of
it
,
he
hath
satisfied
,
and
keeps
the
law
fully
for
us
.
In
Gal.
4.5
,
6.
there
Christ
hath
redeemed
us
to
the
liberty
of
sons
:
the
spirit
of
adoption
reigning
in
our
consciences
,
and
conversations
above
the
letter
of
the
law
:
so
that
in
Rom.
8.2
,
3
,
4.
There
the
Apostle
tells
us
,
That
by
vertue
of
the
law
of
the
spirit
of
life
in
his
union
with
Christ
Jesus
,
hee
had
freedome
from
the
law
of
sin
and
death
;
That
law
of
commandement
by
which
sinne
revived
,
and
the
soule
dyed
,
he
was
delivered
from
by
the
spirit
of
life
in
Christ
Jesus
.
For
sayes
he
,
what
the
law
could
not
enable
the
soule
to
doe
because
of
the
weakenesse
of
the
flesh
,
that
did
God
by
sending
his
Sonne
in
the
flesh
,
and
for
sinne
condemned
sinne
in
the
flesh
;
that
is
,
condemned
our
sinnes
,
and
satisfied
his
law
and
justice
for
them
all
in
the
death
of
Christ
:
So
that
now
the
righteousnesse
of
the
law
is
fulfilled
by
Christ
for
us
,
who
walke
not
after
the
flesh
,
but
after
the
spirit
.
The
law
was
fulfilled
,
and
had
its
accomplishment
in
Christ
:
that
is
,
the
law
in
the
letter
:
and
the
soule
now
through
union
with
Christ
is
taken
up
to
live
in
the
law
of
the
spirit
of
life
;
that
is
,
the
spirit
of
God
lives
in
the
soule
,
and
is
a
law
,
and
a
life
to
it
,
not
only
teaching
,
but
leading
the
soule
into
all
truth
;
it
is
the
law
of
the
spirit
,
and
so
the
law
of
life
;
it
is
the
law
of
love
,
and
so
the
law
of
life
.
Nay
it
is
God
himselfe
displaying
his
love
,
and
reigning
by
his
Spirit
in
the
souls
and
consciences
of
his
people
,
and
so
it
is
the
law
of
the
spirit
of
life
:
and
all
this
to
the
soules
of
his
people
in
Christ
Jesus
,
Gal.
5.18
.
But
if
yee
be
led
by
the
Spirit
,
yee
are
not
under
the
law
.
A
soul
which
lives
not
,
and
acts
not
upon
Christ
in
the
Spirit
(
so
farre
as
as
he
doth
not
)
he
is
under
the
law
of
sinne
and
death
in
all
hee
doth
:
but
it
is
a
certaine
deliverance
from
the
law
of
the
flesh
in
our
conversations
,
and
the
law
of
the
letter
in
our
consciences
,
is
to
be
ledde
by
the
spirit
of
Christ
,
and
to
walke
in
that
spirit
,
Ephes.
5.8
,
9.
For
yee
were
sometimes
darknesse
,
Ephes.
5.8
,
9.
but
now
are
yee
light
in
the
Lord
,
walke
as
children
of
the
light
.
For
the
fruits
of
the
Spirit
is
in
all
goodnesse
,
&c.
They
were
never
without
the
letter
;
yet
sometimes
darke
saith
the
Text
,
but
the
light
of
the
Lord
,
in
which
the
redeemed
of
Christ
should
walke
is
the
light
of
the
Spirit
.
Now
we
have
all
this
freedome
,
because
the
Son
hath
made
us
free
,
by
bearing
those
burthens
for
us
:
and
what
Christ
hath
borne
for
a
believer
,
that
a
believer
is
fully
redeemed
from
.
Thirdly
,
Christ
hath
borne
the
punishment
due
to
sinne
for
us
;
See
this
in
Isa.
Isa.
35
,
4
,
5.8.10
,
11.
35.4
,
5.8.10
,
11.
Observe
the
Text.
Surely
he
borne
our
griefes
,
and
carried
our
sorrowes
.
Hee
was
wounded
for
our
transgressions
,
he
was
bruised
for
our
iniquities
;
the
chastisement
of
our
peace
was
upon
him
,
and
with
his
stripes
we
are
healed
;
For
the
transgressions
of
my
people
was
he
smitten
.
It
pleased
the
Lord
to
bruise
him
,
and
to
put
him
to
griefe
,
to
make
his
soule
an
offering
for
sinne
,
and
he
shall
see
of
the
travell
of
his
soule
,
and
be
satisfied
.
I
know
not
how
fuller
expressions
should
be
made
to
set
out
this
thing
;
That
Christ
hath
borne
the
punishment
due
to
sin
for
the
believer
,
as
fully
as
he
hath
the
sinnes
themselves
.
With
his
stripes
we
are
healed
,
that
is
,
the
punishment
of
our
sins
which
he
did
beare
for
us
:
so
that
as
the
wrath
of
God
due
to
sinne
,
we
shall
never
beare
them
again
;
for
what
Christ
hath
borne
for
us
,
he
hath
delivered
us
from
the
bearing
of
it
in
our
owne
persons
,
otherwise
Christ
dyed
in
vaine
:
and
this
Text
is
not
made
good
if
we
be
not
healed
by
his
stripes
.
Now
if
the
punishment
be
not
taken
from
the
believer
,
as
well
as
the
sinne
,
how
is
the
wounds
of
that
soule
healed
by
the
stripes
that
Christ
bore
for
it
.
And
if
any
shall
say
,
God
made
Christ
to
beare
the
believers
sinnes
,
but
the
believer
must
beare
the
punishment
due
to
those
sins
,
though
Christ
was
wounded
,
bruised
,
and
chastised
for
them
:
Such
an
affirmation
will
beare
very
hard
upon
the
justice
of
God
,
and
question
that
truth
of
our
Saviour
upon
the
crosse
,
that
he
had
finished
the
worke
of
redemption
,
part
of
which
is
the
punishment
as
well
as
the
sinne
.
I
verily
believe
when
Christ
bore
the
curse
of
the
law
,
he
did
beare
the
punishment
due
to
all
the
sinnes
of
all
his
people
:
and
though
I
doe
believe
that
God
chastiseth
every
child
whom
hee
loveth
,
yet
those
chastnings
are
the
fruits
of
his
love
,
and
not
of
his
wrath
;
Christ
hath
borne
all
that
in
being
made
a
curse
for
us
.
Lastly
,
Christ
hath
borne
death
for
us
as
it
is
the
wages
of
sinne
,
1
Cor.
15.53
.
to
the
end
.
By
which
meanes
death
is
swallowed
up
of
victory
.
The
sting
of
death
which
is
sinne
,
and
the
strength
of
sinne
which
is
the
law
,
have
lost
themselves
&
their
strength
when
they
entered
into
Christ
:
so
that
now
a
believer
can
blesse
God
,
that
through
Christ
he
hath
victory
over
death
,
sin
,
hell
,
law
,
and
grave
:
and
why
so
?
Why
,
because
Christ
hath
gone
through
,
he
hath
borne
and
overcome
all
these
for
us
:
and
wee
are
more
then
conquerours
through
Christ
that
strengthens
us
.
We
are
more
,
because
none
of
these
can
conquer
Christ
:
but
he
hath
to
all
eternity
overcome
them
for
us
.
This
sting
of
death
is
swallowed
up
of
victory
;
for
it
is
buried
in
the
wounds
of
Christ
:
but
Christ
is
risen
,
and
is
at
the
right
hand
of
God
,
and
because
he
lives
,
we
live
also
,
John
14.19
.
Joh.
14.19
.
The
second
observation
is
this
.
Observ
.
2
What-ever
the
free
grace
of
God
hath
taken
off
from
his
Elect
,
and
laid
upon
Jesus
Christ
;
that
his
divine
justice
neither
can
nor
will
at
any
time
to
all
eternity
lay
upon
the
elect
soule
againe
.
This
is
justice
sutable
to
his
covenant
of
grace
,
in
the
31.
of
Jer.
34.
For
I
will
forgive
their
iniquities
,
Jer.
31.34
.
&
remember
their
sinnes
no
more
.
The
faithfull
God
engages
himselfe
to
remember
his
peoples
sins
no
more
:
and
to
make
it
good
,
he
layes
them
upon
Christ
,
which
satisfieth
his
justice
,
and
carryeth
our
sins
into
the
land
of
Forgetfulnesse
.
Doe
but
observe
how
Gods
justice
as
well
as
his
mercy
is
engaged
to
make
good
this
his
owne
covenant
of
grace
;
For
the
law
of
creation
(
that
was
doe
,
and
live
)
self
could
not
doe
,
therefore
selfe
must
dye
.
Now
surely
the
law
of
grace
is
not
stricter
then
the
law
of
creation
:
so
that
Christ
having
fulfilled
the
whole
law
,
and
performed
every
tittle
of
his
Fathers
will
for
us
,
the
justice
of
God
is
engaged
to
acquit
Christ
,
who
hath
paid
the
utmost
farthing
,
&
in
him
to
acquit
us
for
whom
he
hath
made
this
full
satisfaction
.
As
it
was
free
grace
in
God
to
make
us
one
with
Christ
,
so
it
is
compleate
justice
that
wee
live
in
Christ
who
hath
dyed
for
us
:
And
what
ever
Christ
as
the
gift
of
free
grace
hath
borne
for
us
,
God
in
justice
will
never
lay
upon
his
elect
in
Christ
again
.
Whoever
will
deny
this
,
must
deny
God
to
be
just
,
and
his
covenant
of
lesse
value
then
the
covenant
of
a
faithfull
man
;
his
grace
neither
free
nor
full
grace
:
Christ
not
a
compleat
Saviour
,
and
then
his
death
of
no
effect
.
Now
looke
backe
upon
this
truth
,
and
you
shall
behold
sin
;
the
curse
of
the
law
,
punishment
due
to
sin
from
the
law
of
creation
,
and
death
with
its
sting
in
it
,
all
borne
by
Christ
for
his
elect
body
,
so
that
they
shall
never
beare
any
of
them
more
in
their
owne
persons
,
then
glory
in
the
free
grace
of
God
,
and
the
full
redemption
of
Jesus
Christ
.
Thirdly
,
Observ
.
3
Observe
here
the
exceeding
love
that
Christ
shewes
to
those
poore
soules
which
his
Father
hath
given
him
;
That
hee
would
take
upon
himselfe
the
curse
of
the
law
,
the
punishment
of
sinne
due
to
fallen
man
,
and
all
this
to
redeeme
them
which
his
Father
had
given
him
,
though
they
lay
under
sin
,
law
,
punishment
,
and
death
.
It
had
been
great
love
and
condiscention
in
Christ
,
being
God
,
only
to
have
taken
our
nature
,
though
he
had
never
taken
any
thing
else
.
But
then
what
love
is
this
,
to
take
our
sins
,
and
all
that
followed
sin
upon
him
?
Hee
hath
borne
that
weight
for
us
,
which
would
have
pressed
us
to
hell
if
we
had
lain
under
it
in
our
owne
strength
.
Rom.
5.8
.
These
are
heighths
,
and
breadths
,
and
depths
,
and
lengths
of
love
,
Rom.
5.8
.
This
commends
love
indeed
,
to
choose
to
beare
all
evill
to
deliver
the
sinner
from
it
,
and
by
the
same
act
to
involve
the
sinner
into
all
good
.
Fourthly
,
Observ
.
4
Observe
from
hence
,
the
glorious
condition
of
a
soule
in
union
with
Christ
;
hee
is
taken
up
into
the
glory
of
God
,
the
bosome
of
his
love
,
he
lives
because
Christ
lives
:
and
(
as
Christ
)
lives
above
sin
,
above
a
condemning
,
reigning
law
,
above
the
punishment
of
sin
,
and
above
death
as
it
is
the
wages
of
sin
,
above
all
that
is
below
God
.
Our
fellowship
(
saith
the
Text
)
is
with
the
Father
and
the
Sonne
:
and
these
things
we
write
unto
you
that
your
joy
may
be
full
.
It
is
a
life
in
the
spirit
above
the
flesh
,
a
feasting
upon
the
fat
things
in
Gods
house
,
and
a
resting
upon
the
full
love
in
Gods
heart
,
by
which
a
Saint
is
brought
with
David
,
Psal.
57.7
.
to
professe
his
heart
is
fixed
;
His
heart
is
fixed
,
and
he
wil
sing
and
give
praise
,
Psalm
57.7
.
The
28.
and
29.
verses
of
Gal.
3.
runs
thus
.
There
is
neither
Jew
nor
Greeke
,
neither
bond
nor
free
,
neither
male
nor
female
;
for
ye
are
all
one
in
Christ
Jesus
.
And
if
yee
be
Christs
,
then
are
yee
Abraham's
seede
,
and
heirs
according
to
promise
.
Here
first
the
Apostle
strips
them
of
their
Nationall
priviledges
and
their
outward
endowmens
,
as
hee
had
done
before
of
their
legall
performances
;
Ephes.
2.3
.
the
same
Apostle
in
Ephes.
2.3
.
puts
all
flesh
by
nature
under
one
and
the
same
lost
condition
.
Among
whom
also
we
all
had
our
conversations
in
times
past
,
and
by
nature
were
the
children
of
wrath
as
well
as
others
,
Gal.
3.22
.
But
the
Scripture
hath
concluded
all
under
sinne
.
In
these
generalls
we
finde
no
exception
for
nationall
priviledges
,
or
outward
endowments
:
but
the
4.
and
5.
verses
of
that
2
Ephes.
tels
us
,
that
God
who
is
rich
in
mercy
magnified
his
great
love
to
us
when
we
were
dead
in
sins
,
and
quickened
us
together
with
Christ
:
so
that
it
is
by
grace
that
wee
are
saved
.
And
that
Text
in
Gal.
3.22
.
shewes
the
reason
why
all
is
concluded
under
sinne
,
namely
that
the
promise
of
faith
in
Christ
Jesus
might
be
given
to
them
that
believed
.
So
that
if
salvation
be
the
purchase
,
nothing
of
selfe
shall
be
the
price
;
or
if
salvation
be
the
end
,
nothing
but
Christ
shall
be
the
way
.
Christ
is
that
rocke
of
Ages
which
can
beare
,
and
beare
up
the
weight
of
soules
to
all
eternity
.
Secondly
,
as
he
empties
the
soule
of
all
hopes
of
good
in
it selfe
,
so
he
makes
Christ
to
he
all
good
to
the
soule
.
If
yee
be
Christs
,
then
are
yee
Abram's
seede
,
and
heires
according
to
the
promise
,
1
Cor.
1.30
.
But
of
him
are
yee
in
Christ
Jesus
,
1
Cor.
1.30
.
who
of
God
is
made
unto
us
wisdome
,
and
righteousnesse
,
sanctification
,
and
redemption
.
This
Text
I
take
to
be
full
to
this
purpose
,
the
scope
and
tendency
of
it
is
to
hold
out
Christ
to
be
all
to
a
Believer
,
as
he
is
made
so
of
God
:
So
in
1
Cor.
3.22
,
23.
All
things
are
ours
,
1
Cor.
3.22
,
23.
as
wee
are
Christs
.
Interest
in
Christ
,
is
interest
in
all
God
;
God
doth
not
strip
his
children
naked
that
they
might
remaine
so
:
but
he
strips
us
of
our
owne
righteousnesse
,
to
cloath
us
with
the
perfect
robe
of
Christs
righteousnesse
;
He
empties
us
of
our
owne
wisdome
,
to
fill
us
with
Christ
our
wisdome
.
Though
God
makes
it
impossible
for
us
to
redeeme
our selves
from
his
wrath
;
yet
he
freely
gives
us
Christ
who
is
so
full
a
Redeemer
,
that
nothing
can
be
laid
to
the
charge
of
those
for
whom
he
hath
dyed
,
Rom.
8.1.33
,
34.
And
though
we
are
fallen
from
God
,
by
nature
it
is
impossible
for
us
either
to
quicken
or
maintaine
the
least
truth
of
grace
in
our
owne
soules
.
Yet
God
having
made
Christ
our
sanctification
,
sinne
shall
not
reigne
in
our
mortall
bodies
,
because
we
are
not
under
the
law
,
but
under
grace
.
And
whoever
is
in
him
,
they
are
thereby
made
new
creatures
;
he
so
waters
with
his
owne
Spirit
,
and
shines
with
his
owne
love
,
that
he
makes
every
branch
in
him
to
bring
forth
fruit
.
Christ
is
a
living
interest
:
and
though
he
finde
soules
dead
by
nature
,
yet
he
makes
them
alive
by
grace
,
so
that
they
are
in
him
as
soules
alive
.
From
these
observations
I
shall
set
downe
three
Gospel-truths
as
I
humbly
conceive
,
which
Christ
hath
made
known
to
my
soule
.
The
first
is
this
.
That
man
out
of
Christ
,
considered
under
what
notion
you
will
,
is
the
most
miserable
,
emptiest
,
undone
piece
of
the
whole
creation
.
You
will
grant
me
this
truth
when
you
looke
on
fallen
man
in
this
consideration
which
the
Scripture
holds
forth
,
in
Ephes.
2.2
,
3.
Being
ledde
by
Sathan
to
doe
all
his
will
,
and
answer
all
the
lusts
of
the
flesh
.
But
then
take
him
under
the
most
glorious
performances
of
the
workes
of
the
law
,
under
the
highest
externall
priviledges
in
these
dayes
of
the
Gospel
;
call
them
Church-priviledget
,
or
what
you
will
;
or
in
the
fullest
injoyments
of
the
creatures
,
till
it
say
,
soule
take
thine
ease
,
as
the
foole
in
the
Gospel
.
If
all
these
,
or
what
ever
else
can
be
thought
on
should
meete
in
one
man
,
yet
at
this
very
instant
of
time
,
the
absence
of
Christ
writes
death
upon
this
soule
with
all
it
hath
or
doth
.
Christ
is
the
life
of
every
soule
that
truly
liveth
;
it
is
two
deaths
in
one
for
a
dead
soule
to
enjoy
any
thing
without
Christ
:
It
is
nothing
more
then
a
dead
man
wrapped
up
in
his
winding-sheete
,
both
dead
alike
,
so
that
neither
hath
life
,
much
lesse
can
give
life
each
to
other
;
the
whole
creation
is
dead
till
Christ
give
it
life
.
Now
the
more
created
things
we
finde
without
Christ
,
the
more
deaths
are
center'd
in
a
soule
dead
before
,
Ephes.
2.1
.
This
death
remaines
upon
the
whole
creation
till
Christ
quicken
it
.
When
Christ
who
is
our
life
shall
appeare
,
then
(
and
not
till
then
)
can
any
soule
appear
in
glory
.
The
second
truth
is
this
.
That
a
man
united
to
Jesus
Christ
,
is
united
to
the
love
of
God
,
the
redemption
,
the
righteousnesse
,
purity
,
and
the
glory
of
Christ
,
in
truth
to
all
that
is
communicable
in
God
and
Christ
.
That
which
hath
gone
before
doth
prove
this
truth
:
but
I
shall
offer
some
more
Texts
of
Scripture
,
1
John
2.1
.
My
little
children
these
things
I
write
unto
you
that
you
sinne
not
.
And
if
any
man
sinne
wee
have
an
advocate
with
the
Father
,
Jesus
Christ
the
righteous
.
Union
with
Christ
makes
Christ
to
plead
his
owne
righteousnesse
for
the
sinner
.
The
Saint
through
weakenesse
may
fall
into
sin
,
but
sin
cannot
separate
from
the
love
of
God
;
for
Christ
lives
for
ever
to
make
intercession
,
and
he
as
our
Advocate
pleads
his
righteousnesse
to
be
ours
,
John
17.10.21
,
22
,
23.
In
this
Scripture
Christ
beares
witnesse
to
a
Saints
union
with
God
and
himselfe
;
All
mine
are
thine
,
and
thine
are
mine
,
in
the
10th
verse
:
and
then
in
the
following
verses
we
see
what
use
he
makes
of
this
union
,
namely
to
pray
his
Father
that
all
his
might
be
made
perfect
in
his
glory
,
and
to
manifest
to
the
world
that
he
loves
those
in
union
with
Christ
as
hee
doth
Christ
himselfe
:
so
that
1
Cor.
1.30
.
Christ
is
all
to
a
Saint
,
and
all
Christs
,
is
a
Saints
.
In
this
Text
is
union
with
the
righteousnesse
,
purity
,
and
redemption
of
Christ
,
Colos.
2.10
.
The
text
speaks
plainly
,
after
the
Apostle
had
told
us
the
fulnesse
of
Christ
,
he
tels
us
we
are
compleat
in
him
,
Rom.
8.24
.
Heires
of
God
,
and
joynt-heires
with
Christ
.
God
is
a
Saints
inheritance
,
as
the
Saint
is
united
to
Christ
.
If
God
be
our
portion
,
we
are
Christs
fellow-heirs
,
who
is
the
first-borne
of
many
brethren
.
The
end
of
Gods
uniting
a
soule
to
Christ
is
,
that
hee
might
alwayes
behold
that
soule
in
Christ
,
so
as
to
be
ever
well
pleased
with
it
,
and
to
delight
in
it
,
2
Cor.
5.21
.
For
he
hath
made
him
to
be
sinne
for
us
who
knew
no
sin
,
that
we
might
be
made
the
righteousnesse
of
God
in
him
.
God
hath
made
Christ
the
foundation
of
his
eternall
love
;
when
hee
beholds
the
travell
of
his
soule
he
is
well
pleased
,
which
he
doth
in
every
soule
he
hath
united
to
him
.
The
third
Gospel-truth
is
this
,
That
a
Saint
doth
then
only
truly
and
properly
enjoy
his
life
when
be
lives
by
faith
upon
God
and
Christ
in
the
Spirit
.
It
is
not
enough
to
know
the
rule
of
the
law
in
the
letter
,
and
some
of
the
worke
of
the
law
in
our
lives
to
know
all
the
formes
of
Gods
worship
under
the
law
and
Gospel
;
To
know
and
to
be
under
all
these
is
nothing
,
when
ignorant
of
the
knowledge
of
God
through
Christ
in
the
Spirit
.
Knowledge
in
all
the
former
substracted
from
the
latter
,
is
but
to
know
that
we
are
under
the
chaines
and
the
power
of
darkness
.
Our
life
consists
neither
in
circumcision
or
uncircumcision
,
but
in
the
new
creature
,
Christ
living
in
us
,
and
we
in
Christ
,
The
life
that
we
now
live
,
't
is
by
the
faith
of
the
Sonne
of
God
;
by
faith
feasting
and
satisfying
our
soules
upon
the
love
of
God
in
Christ
,
the
Spirit
that
teacheth
and
leadeth
the
soule
into
all
truth
,
even
the
God
of
truth
,
and
there
the
Spirit
teacheth
the
soule
to
read
,
God
to
be
a
God
of
love
,
and
so
to
enjoy
him
,
and
live
in
him
through
Christ
,
as
a
God
of
grace
,
and
a
faithfull
God
that
will
keepe
Covenant
with
his
people
,
and
not
impute
sinne
to
that
soule
for
whom
Christ
hath
dyed
.
Our
life
shall
be
for
ever
with
God
and
in
God
,
enjoying
nothing
but
God
,
and
all
of
God
in
heaven
;
this
is
truly
our
life
now
as
we
are
one
with
Christ
,
only
the
clouds
of
mortality
darkens
it
:
and
so
farre
as
we
live
upon
God
through
Christ
in
the
Spirit
,
so
farre
,
and
no
farther
doe
we
truly
enjoy
life
in
any
condition
:
and
what
we
strive
for
here
below
,
is
not
our
life
,
nor
truly
worth
our
contending
for
;
all
the
weary
pursutes
of
the
heart
of
man
which
center
not
in
Christ
,
must
wither
before
they
come
to
their
journeyes
end
,
for
they
have
no
life
to
carry
them
through
.
A
childe
of
God
can
finde
no
rest
,
but
the
bosome
of
his
Father
,
and
no
way
to
that
rest
,
but
Christ
the
great
gift
of
his
Fathers
love
:
so
that
God
and
Christ
is
both
the
way
and
the
end
of
a
Saints
rest
;
that
is
,
enjoying
fulnesse
of
blisse
in
God
,
who
is
all
in
all
to
all
his
people
.
Gospel
truths
should
be
teaching
to
Gospel-Saints
,
and
these
truths
accompanied
with
the
spirit
of
truth
may
first
teach
and
informe
all
Saints
where
our
life
and
interest
lies
,
namely
in
God
and
Christ
;
God
opening
the
bosome
of
his
love
,
and
giving
us
Jesus
Christ
,
Jesus
Christ
giving
out
his
blood
,
his
life
,
and
all
that
God
requires
to
satisfie
justice
,
and
to
make
a
compleat
redemption
,
Christ
putting
on
our
flesh
,
and
taking
upon
him
the
curse
due
to
us
,
and
all
to
this
end
,
to
be
Mediatour
,
to
stand
betweene
a
displeased
God
,
and
a
poore
soule
,
to
become
sinne
for
us
,
that
wee
might
become
righteousnesse
in
him
.
Our
life
lyes
neither
in
the
workes
of
the
Law
,
nor
the
formes
of
the
Gospel
,
but
in
that
love
which
gave
Christ
to
be
made
under
the
Law
,
to
fulfill
the
Law
for
us
:
and
in
that
Jesus
which
is
the
Lord
,
and
the
life
of
the
Gospel
;
the
Gospel
is
glad
tidings
,
which
is
Christ
crucified
.
The
highest
forme
is
but
a
darke
representation
,
a
cloud
without
light
if
Christ
which
is
the
light
of
life
be
not
in
it
.
'T
is
God
in
Christ
that
is
our
life
.
Let
us
not
turn
againe
to
the
beggerly
rudiments
under
which
we
shall
be
in
bondage
:
but
in
the
Lord
of
glory
to
live
only
upon
God
in
Christ
,
who
is
the
true
light
and
life
of
Saints
;
to
seeke
life
in
any
thing
else
,
is
to
seeke
the
living
amongst
the
dead
.
Again
,
These
Gospel-truths
should
teach
and
exhort
Gospel-Saints
to
beleeve
in
God
;
he
is
a
God
of
grace
,
and
he
is
a
faithfull
God
,
he
makes
good
his
covenant
of
grace
,
that
our
sinnes
and
iniquities
hee
will
remember
no
more
,
to
charge
them
upon
the
believer
,
for
hee
hath
fully
charged
them
upon
Christ
,
and
hath
satisfied
his
justice
to
the
full
in
Christ
.
And
hence
it
is
,
that
by
way
of
comfort
our
Saviour
in
John
14.1
.
bids
us
to
beleeve
in
God
through
him
.
Yee
believe
in
God
,
believe
also
in
me
;
that
is
,
looke
upon
the
covenant
of
God
,
and
all
the
promises
of
God
made
good
in
me
;
believe
,
that
what
my
Father
hath
given
me
to
doe
I
have
finished
it
,
all
the
worke
of
your
redemption
,
and
what
ever
God
hath
laid
upon
me
,
shall
never
more
be
laid
upon
you
,
though
it
made
me
sweat
drops
of
blood
,
and
at
last
give
up
the
Ghost
,
yet
I
have
finished
the
worke
,
I
conquered
by
yeelding
,
and
overcame
by
dying
,
and
I
am
risen
again
to
beare
witnesse
of
my
victory
over
sinne
,
death
,
hell
,
law
,
and
grave
for
you
,
and
thus
I
would
have
you
to
believe
in
mee
and
in
God
,
who
gave
me
out
of
his
bosome
of
love
to
be
all
this
to
you
.
Distrust
of
these
trutths
,
is
to
put
a
question
upon
the
faithfulnesse
of
God
,
and
the
fulnesse
of
Christ
.
God
promises
to
pardon
freely
,
Christ
undertakes
to
satisfie
fully
;
now
a
doubt
of
either
is
unworthy
in
him
that
is
an
heir
of
both
.
In
the
next
place
me-thinkes
this
cals
for
much
love
from
Saints
to
God
and
Christ
.
Oh
how
should
we
love
God
that
hath
freely
given
us
Christ
,
and
with
him
all
things
.
The
great
God
of
heaven
and
earth
had
no
greater
gift
then
Christ
to
give
,
and
him
he
hath
freely
given
us
,
and
in
Christ
himselfe
,
his
Spirit
,
his
Kingdome
,
and
his
glory
too
.
Who
would
not
love
a
heart
so
full
of
love
as
Gods
heart
is
?
How
can
wee
chuse
but
love
a
hand
so
full
of
love
as
Gods
hand
is
?
What
ever
may
justly
command
or
invite
love
,
it
is
in
the
heart
and
hand
of
God
,
there
are
mercies
free
and
full
in
God
;
at
his
right
hand
is
fulnesse
of
joy
for
evermore
.
Love
had
its
first
conception
in
the
heart
of
God
;
we
love
him
because
he
loved
us
first
;
The
glory
of
his
love
is
the
rise
of
our
love
,
the
piece-meales
of
beauty
and
glory
which
we
earnestly
seeke
and
pursue
after
in
the
creature
,
they
all
center
in
God
;
what
ever
it
is
that
might
be
taking
to
oul
affections
,
that
is
in
its
primitive
glory
as
it
is
in
God
:
and
truly
did
we
see
God
by
an
eye
of
faith
as
we
do
things
below
with
an
eye
of
sense
,
the
brightnesse
of
his
glory
would
darken
all
lower
glories
,
and
all
the
streames
of
our
affections
would
runne
into
God
,
who
is
the
fountaine
and
originall
of
all
love
and
lovelinesse
.
David
had
great
glimmerings
of
this
glory
,
when
he
called
upon
his
soule
to
blesse
the
Lord
,
Psalm
103.
Blesse
the
Lord
O
my
soule
,
and
all
that
is
within
mee
blesse
his
holy
Name
:
And
so
all
the
Psalme
through
.
Hee
had
discerned
God
in
the
glory
of
his
love
,
and
he
could
doe
nothing
but
blesse
and
praise
God
because
he
loved
God
.
When
a
soule
once
tasts
God
in
his
love
,
it
can
relish
no
love
besides
Gods
love
;
If
this
soule
have
any
blessing
and
praise
in
its
heart
and
lips
,
he
layes
them
all
upon
God
.
David
spends
severall
Psalmes
upon
this
subject
of
blessing
and
praising
God
,
about
the
103d
Psalm
,
and
so
forward
;
now
the
ground
of
all
this
is
,
he
was
in
love
with
God
.
Wee
know
by
the
temper
of
our
owne
hearts
how
apt
man
is
to
praise
that
hee
loveth
;
love
takes
delight
to
spend
it selfe
in
setting
forth
that
it
loves
.
So
doth
David
here
,
he
summons
up
all
the
strength
of
his
soul
to
set
forth
the
beauty
and
the
glorious
excellency
of
that
God
whom
he
loved
;
love
it
makes
the
strongest
of
all
motions
;
it
will
not
only
say
much
for
God
,
but
it
will
doe
and
suffer
much
for
God
:
and
truely
me-thinkes
Gods
love
may
justly
chalenge
love
from
his
people
in
all
the
properties
of
it
;
for
God
hath
put
forth
his
love
to
his
people
in
all
its
properties
as
it
is
the
full
and
free
love
of
God
.
Secondly
,
O
love
Christ
that
hath
redeemed
us
out
of
the
hands
of
all
our
enemies
,
that
wee
might
serve
him
without
feare
;
hee
that
hath
taken
away
all
ground
of
feare
may
justly
command
all
love
.
Though
Christ
hath
not
left
feare
to
bring
soules
to
serve
him
;
yet
love
hath
such
a
commission
from
the
hands
of
Christ
;
If
you
love
mee
,
keepe
my
Commandements
;
the
love
of
Christ
constrained
him
to
dye
for
us
.
Oh
how
should
that
love
constraine
us
to
live
to
him
!
there
is
nothing
but
God
and
Christ
worthy
of
our
love
:
and
if
they
have
all
our
affections
,
our
actions
will
soone
follow
.
My
people
(
saith
God
)
is
a
willing
people
in
the
day
of
my
power
;
that
is
,
when
his
love
over-powers
the
heart
,
it
soone
commands
all
the
actions
.
That
soule
which
loves
Christ
,
makes
no
dispute
who
shall
command
it
;
Love
is
cords
to
draw
,
and
legges
to
carry
the
soule
to
all
the
revealed
will
of
Christ
.
It
is
Christs
way
to
deliver
his
people
from
all
their
enemies
,
and
to
leade
them
by
his
owne
love
:
And
truly
these
are
speaking
arguments
to
Saints
to
love
Christ
.
And
indeed
these
Gospel-truths
afford
much
consolation
to
all
the
people
of
God
,
why
should
wee
not
now
be
alwayes
looking
upon
the
originall
love
of
God
,
and
Christ
the
rocke
of
Ages
,
who
is
the
great
gift
of
his
love
,
and
so
rejoyce
for
ever
.
Though
selfe
be
nothing
,
yet
Christ
is
all
:
though
the
Law
condemne
us
,
yet
Christ
made
under
the
Law
saves
and
acquits
us
.
Now
we
may
looke
upon
sinne
and
all
our
enemies
drowned
in
the
red
Sea
of
Christs
blood
,
and
lying
upon
the
shoare
of
his
flesh
dead
,
for
an
eye
of
faith
to
behold
.
Now
wee
may
see
death
swallowed
up
of
victory
,
and
triumph
with
the
Apostle
in
Rom.
8.
latter
end
.
What
shall
separate
?
1
Cor.
1.31
.
'T
is
the
word
of
truth
;
Hee
that
glorieth
should
glory
in
the
Lord
.
We
may
now
glory
in
all
God
,
his
justice
as
wel
as
his
grace
.
There
is
nothing
in
God
but
what
a
believing
soule
may
glory
in
,
it
may
through
Christ
come
with
as
much
rejoycing
to
Gods
barre
of
Justice
,
as
to
his
Throne
of
grace
;
for
Christ
is
our
compleatnesse
at
both
;
Hee
presents
the
soule
to
God
,
as
that
soule
which
God
gave
to
him
,
and
for
whom
hee
hath
given
himsele
,
John
17.10.6.23
.
and
so
presents
the
soule
perfect
in
himselfe
.
If
Christ
be
enough
,
Saints
have
enough
to
rejoyce
in
.
If
his
blood
satisfie
Gods
Justice
to
the
full
,
as
doubtlesse
it
doth
,
God
is
well
pleased
when
he
sees
the
travaile
of
his
soule
,
Isa.
53.10
.
then
it
should
quiet
our
consciences
.
If
Christs
righteousnesse
be
perfect
in
Gods
eye
,
it
should
be
so
in
ours
,
and
we
should
rest
and
rejoyce
in
it
.
If
Christ
be
the
way
to
his
and
our
Fathers
bosome
of
love
,
we
should
blesse
that
love
which
made
him
our
surer
way
,
and
seeke
no
other
way
but
Christ
.
If
Christ
be
Gods
way
to
convey
all
his
loving
kindnesse
and
glory
to
our
poore
soules
,
surely
then
wee
should
rest
in
Gods
wisdome
,
and
rejoyce
in
his
love
.
This
is
eternall
love
,
it
had
no
beginning
with
time
,
nor
can
it
have
any
time
to
end
;
it
is
what
God
is
,
the
same
yesterday
,
to
day
,
and
for
ever
.
No
soule
can
out-live
his
love
,
or
dye
that
is
in
his
love
;
therefore
there
is
a
foundation
to
that
exhortation
in
Phil.
4.4
.
Rejoyce
in
the
Lord
alway
,
and
againe
I
say
rejoyce
.
The
end
of
Christs
bearing
our
sorrowes
,
was
,
that
we
might
be
made
partakers
of
his
joy
,
he
therefore
tooke
our
flesh
,
our
sinnes
,
and
was
made
under
the
Law
,
and
the
curse
of
the
law
for
us
,
that
we
might
be
taken
up
into
the
fulnesse
of
God
and
himselfe
to
all
eternity
,
to
be
heirs
of
God
,
and
joynt-heires
with
Christ
,
Ephes.
2.6
,
7.
And
hath
raised
us
up
together
with
Christ
,
and
made
us
to
sit
together
in
beavenly
places
in
Christ
Jesus
;
that
in
the
ages
to
come
,
hee
might
shew
the
exceeding
riches
of
his
grace
in
his
kindnesse
towards
us
through
Christ
Jesus
.
Mark
it
,
therefore
hath
he
made
us
one
with
Christ
,
that
to
all
eternity
we
might
be
filled
with
the
exceeding
riches
of
his
grace
and
kindnesse
to
us
;
that
is
,
that
he
might
fill
us
with
himselfe
.
Oh
what
a
glorious
life
is
a
Saints
,
when
by
faith
he
eyes
his
interest
in
God
and
Christ
,
he
may
then
rejoyce
indeed
:
A
perishing
world
can
neither
give
to
,
nor
take
from
this
more
exceeding
and
eternall
weight
of
glory
.
All
our
dying
dayes
are
in
this
life
,
and
shall
soone
have
an
end
;
In
heaven
it
will
be
alwayes
day
,
there
is
nor
can
be
neither
night
nor
death
where
God
&
Christ
is
.
Heaven
is
that
home
where
every
one
is
an
heir
,
and
every
heir
in
full
possession
,
God
is
all
to
all
,
with
all
,
and
in
all
,
to
all
Eternity
.
CHAP.
III.
Gods
children
have
his
Spirit
to
walke
and
worke
in
.
Rom.
8.14
,
15
,
16.
For
as
many
as
are
led
by
the
Spirit
of
God
,
they
are
the
sonnes
of
God
.
For
yee
have
not
received
the
spirit
of
bondage
againe
to
feare
,
but
yee
have
received
the
spirit
of
adoption
,
whereby
wee
crie
Abba
Father
.
The
Spirit
it selfe
bearing
witnesse
with
our
spirit
that
we
are
the
children
of
God
.
IN
this
whole
Chapter
we
find
the
Apostle
full
of
assurance
of
the
love
of
God
in
Christ
to
him
,
that
hee
is
above
all
condemnation
as
he
is
one
with
Christ
:
and
from
hence
he
is
full
of
joy
and
holy
boasting
,
and
as
full
of
exhortation
to
holy
walking
with
God
in
the
Spirit
.
And
I
conceive
these
three
verses
,
holds
forth
the
ground
and
the
reason
of
all
these
.
First
,
he
fs
full
of
assurance
from
the
testimony
of
the
Spirit
of
God
bearing
witnesse
with
his
Spirit
,
as
in
vers.
16.
and
from
hence
he
is
raised
up
into
such
full
joy
and
holy
boastings
by
receiving
the
spirit
of
Adoption
,
which
delivered
him
from
the
spirit
of
bondage
and
fear
,
and
enabled
him
to
crie
Abba-Father
,
as
in
verse
15.
Now
being
thus
filled
,
he
breaks
out
into
exhortation
to
holy
walking
,
out
of
the
flesh
&
in
the
Spirit
:
and
in
verse
14.
makes
it
the
character
of
the
sonnes
of
God
to
the
world
,
their
being
ledde
by
the
Spirit
.
I
may
fitly
call
this
portion
of
Scripture
the
lively
image
of
a
Saint
living
in
God
and
to
God
in
the
Spirit
;
For
methods
sake
I
shall
set
downe
two
heads
,
upon
which
I
shall
hold
forth
that
which
God
shall
give
into
me
upon
the
meditation
of
this
Scripture
.
The
first
is
the
sealing
worke
of
the
Spirit
of
God
in
a
Saint
,
Head
.
1
or
a
Saint
sealed
up
to
the
eternall
love
of
God
by
his
Spirit
,
and
that
I
gather
out
of
the
16th
verse
,
and
the
latter
part
of
the
15th
verse
.
The
second
head
is
this
,
Head
.
2
A
Saint
walking
and
working
in
the
Spirit
,
or
the
Spirit
reigning
in
a
Saint
:
and
this
I
gather
from
verse
14.
and
verse
15.
In
this
worke
I
shall
endeavour
to
wave
all
fleshly
reasons
as
a
subject
above
it
,
and
keepe
my selfe
only
to
the
testimony
of
the
word
of
God
.
And
as
a
foundation
to
this
building
,
I
judge
it
very
necessary
in
two
or
three
Scriptures
,
to
shew
how
wee
live
under
the
promise
,
and
the
powrings
forth
of
this
Spirit
in
Luke
24.49
.
Lu.
24.49
.
There
our
Saviour
promiseth
to
send
the
promise
of
the
Father
:
so
that
the
certaine
comming
waas
vnder
a
double
promise
.
Joh.
15.25
.
And
in
John
15.26
.
Our
Saviour
explains
who
hee
meant
by
the
promise
of
the
Father
.
Joh.
16.7
.
And
in
John
16.7
.
The
Lord
Christ
doth
fully
promise
at
his
going
away
from
the
world
by
his
corporall
presence
,
that
he
would
send
the
Comforter
,
which
in
the
last
Scripture
mentioned
is
discovered
to
be
the
Spirit
.
Now
that
Christ
hath
made
this
promise
good
,
take
only
that
one
place
in
Acts
2.1
,
Acts
2.1
,
2
,
3
,
4.
2
,
3
,
4.
I
shall
keep
you
no
longer
from
the
heads
propounded
,
but
as
they
are
laid
downe
,
so
prosecute
them
.
I
begin
with
the
first
of
them
;
Namely
,
the
sealing
worke
of
the
Spirit
of
God
in
a
Saint
,
or
a
Saint
sealed
up
to
the
eternall
love
of
God
by
his
Spirit
.
These
Scriptures
first
mentioned
are
as
full
a
proofe
of
this
as
any
in
the
booke
of
God
;
they
tell
us
plainly
in
so
many
words
,
that
the
spirit
of
Adoption
being
received
,
beares
witnesse
to
the
spirit
of
a
Saint
that
he
is
the
child
of
God
;
and
in
this
assurance
so
satisfies
the
soule
of
a
believer
,
that
he
cries
Abba
Father
;
that
this
is
the
office
of
the
Spirit
to
seale
up
a
Saints
interest
in
the
eternal
love
of
God
and
his
onnnesse
with
Christ
,
Ephes.
4.30
.
let
us
consult
that
place
,
Ephes.
4.30
.
where
the
Apostle
makes
it
an
argument
a
gainst
corrupt
or
vain
worldly
discourse
in
the
Saints
;
That
you
may
not
grieve
the
holy
Spirit
of
God
(
saith
he
)
whereby
you
are
sealed
up
to
the
day
of
redemption
.
As
if
the
Apostle
had
argued
thus
;
You
know
(
saith
he
)
the
Spirit
hath
sealed
you
up
to
the
love
of
God
in
Christ
,
yea
,
into
all
God
and
Christ
,
all
the
love
of
God
,
and
all
the
blood
and
redemption
of
Jesus
Christ
;
all
the
righteousnesse
of
the
Sonne
,
&
the
glory
of
the
Father
.
Now
for
you
to
be
corrupt
,
vāine
,
and
worldly
in
your
communication
,
you
seeme
to
deny
this
seale
of
the
Spirit
,
or
your
interest
in
God
,
and
so
you
grieve
the
Spirit
,
whose
proper
worke
it
is
to
seale
you
up
to
God
.
So
in
Ephes.
3.16
,
17
,
18
,
19.
Ephes.
3.16
,
17
,
18
,
19.
wee
finde
the
Apostle
praying
for
the
Saints
.
Now
let
us
consider
what
he
prayes
for
;
First
,
that
they
may
be
strengthned
with
might
by
his
Spirit
in
the
inward
man
,
so
as
that
Christ
may
dwell
in
their
hearts
by
faith
,
and
that
they
may
be
rooted
and
grounded
in
love
,
that
they
might
be
able
to
comprehend
with
all
Saints
what
is
the
breadth
,
and
length
,
and
depth
,
&
heighth
,
and
to
know
the
love
of
Christ
which
passeth
all
knowledge
,
that
they
might
be
filled
with
all
the
fulnesse
of
God
;
pray
marke
it
.
Here
is
Christ
dwelling
in
the
heart
by
faith
,
and
the
soule
rooted
and
grounded
in
the
love
of
God
and
Christ
,
from
whence
it
comes
to
know
in
some
measure
the
height
,
and
breadth
,
and
depth
,
and
length
of
the
love
of
Christ
which
passes
knowledge
,
and
so
comes
to
be
filled
with
the
fulnesse
of
God
.
But
whence
arises
all
this
?
why
look
into
the
16th
verse
;
from
being
strengthened
with
might
by
his
Spirit
in
the
inward
man
.
This
Spirit
seales
up
and
beares
witnesse
to
the
soule
that
it
is
in
the
eternall
love
of
God
in
Christ
:
and
so
in
all
that
satisfaction
which
Christ
hath
made
to
his
Fathers
justice
,
and
hath
an
interest
in
all
that
righteousnesse
which
Christ
hath
as
the
head
.
And
thus
Christ
by
his
Spirit
takes
possession
of
the
heart
,
and
dwels
in
it
by
faith
,
so
as
he
turnes
all
into
Spirit
.
The
knowledge
is
made
spirituall
,
he
comes
to
know
heighths
,
breadths
,
depths
,
and
lengths
of
love
.
Letter
is
now
turned
into
Spirit
,
and
the
soule
now
neither
knows
Christ
,
nor
any
thing
of
Christ
in
the
flesh
but
in
the
spirit
;
Being
thus
strengthened
with
might
by
the
sealing
of
the
Spirit
,
the
soule
is
able
to
unfold
the
misteries
of
God
&
Christ
in
the
flesh
,
and
can
sucke
in
,
and
feed
on
the
spirit
of
the
word
,
and
when
it
reades
the
53.
of
Isa.
4
,
5
,
6
,
10
,
11.
compared
with
2
Co.
5.
last
.
It
can
draw
out
by
the
Spirit
matter
for
the
soule
to
live
on
to
eternity
.
I
,
sayes
a
spirituall
soule
,
I
now
see
that
God
hath
set
Christ
in
my
roome
,
and
that
Christ
hath
so
really
and
āālly
all
my
sins
imputed
to
him
,
and
all
the
punishments
due
to
them
laid
on
him
,
that
he
is
said
to
be
made
sinne
for
me
:
and
hee
was
so
made
sinne
,
that
God
hath
made
him
to
bear
all
the
punishments
due
to
my
sinnes
.
Surely
he
hath
borne
our
griefes
,
and
carried
our
sorrowes
.
He
was
wounded
for
our
transgressions
,
he
was
bruised
for
our
iniquities
;
the
chastisement
of
our
peace
was
upon
him
,
and
with
his
stripes
we
are
healed
;
and
the
Lord
hath
laid
on
him
the
iniquities
of
us
all
;
yet
it
pleased
the
Lord
to
bruise
him
,
he
hath
put
him
to
griefe
,
and
his
soule
is
made
an
offering
for
sinne
:
And
he
shall
see
of
the
travell
of
his
soule
,
and
shall
be
satisfied
,
for
he
shall
bear
their
iniquities
.
I
,
sayes
the
soule
,
now
I
see
in
the
Spirit
,
and
believe
that
Christ
was
made
sinne
for
me
,
and
so
hath
taken
all
my
sinnes
,
and
the
punishment
due
to
sinne
from
mee
:
And
as
he
was
made
sinne
for
me
,
so
am
I
made
righteousnesse
before
God
to
all
eternity
in
him
;
hee
is
the
full
satisfier
of
divine
justice
for
mee
,
so
that
I
am
compleatly
righteous
in
the
righteousnesse
of
God
in
him
;
thus
doth
the
Spirit
seale
,
and
roote
,
and
ground
,
and
establish
a
soule
by
faith
in
Christ
.
And
in
this
assurance
it
is
,
that
the
Saints
have
accesse
by
one
Spirit
unto
the
Father
,
Ephes.
2.18
.
as
in
Ephes.
2.18
.
In
this
assurance
the
soule
runnes
with
holy
boldnesse
,
and
throwes
it selfe
into
the
bosome
of
his
Father
.
In
this
spirituall
light
the
soule
sees
that
there
is
nothing
but
Christ
betweene
him
and
his
Fathers
bosome
,
and
this
Christ
to
be
him
that
hath
taken
all
sinne
&
punishment
due
to
the
sins
of
his
people
on
himselfe
:
so
that
there
is
not
the
least
tittle
of
them
to
stand
between
God
and
the
soule
,
nothing
but
Christ
betweene
,
and
this
Christ
stands
only
as
the
way
to
the
Fathers
bosome
;
not
to
keepe
out
as
the
Angel
with
his
sword
at
the
entrance
of
the
garden
:
but
to
carry
home
,
and
to
present
spotless
to
his
Father
,
so
that
God
may
truly
say
of
us
,
we
have
his
righteousnesse
in
Christ
.
Ephes.
1.13
,
14.
For
further
proofe
,
looke
into
that
Ephes.
1.13
,
14.
There
the
Apostle
having
spoken
of
the
secrets
of
God
,
his
election
and
predestination
according
to
his
purpose
in
Christ
,
in
whom
after
yee
believed
,
yee
were
sealed
with
that
holy
Spirit
of
promise
,
which
(
sayes
he
,
)
is
the
earnest
of
our
inheritance
:
plainly
making
the
Spirit
to
be
the
seal
,
and
the
earnest
of
a
Saints
inheritance
.
It
was
from
this
seale
that
Job
could
say
,
I
know
that
my
Redeemer
liveth
,
and
that
I
shall
behold
him
with
these
eyes
.
And
so
the
Apostle
;
I
know
(
sayes
he
)
if
this
earthly
tabernacle
were
dissolved
,
I
should
have
a
building
not
made
with
hands
eternall
in
the
Heavens
.
And
thus
the
soule
is
carryed
above
all
feares
under
the
spirit
of
bondage
,
by
living
upon
God
and
Christ
in
the
spirit
of
Adoption
,
bearing
witnesse
to
the
soule
that
it
is
the
childe
of
God
,
and
so
filling
the
soule
with
God
,
that
it
is
quiet
add
established
,
and
lives
boasting
in
God
,
as
the
Apostle
Paul
in
Rom.
8.
the
latter
end
.
Who
shall
lay
any
thing
to
the
charge
of
Gods
elect
?
who
shall
condemne
or
separate
from
the
love
of
God
in
Christ
;
nothing
,
not
life
,
nor
death
,
nor
any
thing
shall
be
able
to
dee
this
.
How
knew
he
this
?
why
he
tels
you
in
vers.
16.
The
Spirit
of
God
did
bear
witnesse
of
this
to
his
spirit
.
And
thus
the
soul
through
the
seale
of
the
Spirit
quitely
waites
for
his
period
in
a
state
of
grace
,
till
he
be
swallowed
up
into
the
fulnesse
of
that
glory
which
is
by
the
same
Spirit
sealed
up
for
it
,
as
in
Gal.
5.5
.
We
through
the
Spirit
waite
(
saith
the
Apostle
)
yea
,
and
not
only
wait
,
but
waite
satisfied
;
under
possession
the
soule
is
satisfied
with
a
fulnesse
of
eternall
life
,
as
in
John
4.14
.
There
is
the
Spirit
powred
forth
into
a
satisfying
of
the
soul
,
that
it
thirsts
no
more
after
any
thing
but
God
,
and
is
satisfied
with
God
;
for
it
is
a
well
of
water
springing
up
to
eternall
life
.
I
shall
satisfie
my selfe
with
thus
much
in
the
proofe
of
the
first
head
,
namely
,
the
sealing
worke
of
the
Spirit
of
God
in
a
Saint
,
or
a
Saint
sealed
up
to
the
eternall
love
of
God
by
his
Spirit
.
By
this
we
should
examine
our
assurance
of
Gods
love
,
Vse
.
whence
we
fetch
it
,
whether
from
within
,
or
from
without
;
whether
from
externall
duties
and
priviledges
,
or
from
an
internall
seale
;
we
seee
it
is
Gods
end
in
giving
his
Spirit
,
that
by
it
Saints
may
be
sealed
up
to
the
day
of
Redemption
,
and
that
we
may
thereby
know
we
are
his
children
:
And
this
wee
finde
to
be
in
the
experience
of
the
Apostle
Paul
and
other
Saints
.
Now
let
us
aske
our
soules
,
doth
our
assurance
rise
from
the
witnesse
of
the
Spirit
of
God
to
our
spirit
;
Truly
we
shall
never
be
established
in
our
spirite
till
we
come
to
this
pitch
.
If
we
live
only
upon
those
graces
that
flowe
from
the
Spirit
,
it
will
be
a
very
uncertaine
life
;
for
our
own
hearts
can
best
witnesse
how
many
ebbings
and
flowings
of
the
fruits
of
the
Spirit
is
within
us
.
Now
if
Gods
love
ebbe
and
flow
to
us
,
as
our
love
doth
to
him
,
how
changeable
shall
wee
make
God
to
be
?
and
how
unsetled
must
our
spirits
needes
be
:
sayes
God
,
my
love
is
unchangeable
:
and
to
assure
you
of
it
,
I
give
you
my
Spirit
to
beare
witnesse
with
your
spirit
that
yee
are
the
children
of
my
love
.
God
gives
his
Spirit
,
that
we
may
looke
on
himselfe
which
is
unchangeable
;
he
loves
because
he
will
love
:
and
as
we
can
give
no
reason
of
his
love
,
so
God
gives
no
period
to
his
love
.
And
when
once
the
soule
of
a
Believer
comes
thus
to
live
on
God
himself
by
his
spirit
,
then
he
is
an
established
soul
.
But
I
hasten
to
the
second
head
;
namely
a
Saints
walking
and
working
in
the
Spirit
,
or
the
Spirit
ruling
and
reigning
in
a
Saint
:
and
this
I
gather
from
the
14.
and
15.
verses
of
John
14.17
.
There
is
the
spirit
of
Truth
dwelling
and
being
in
a
Saint
,
John
14.17
.
and
the
Saint
knowing
of
this
possession
.
ā
Here
is
a
being
and
abiding
;
a
possession
that
leads
to
a
ruling
and
a
reigning
.
The
Spirit
in
a
Saint
is
Christ
in
a
Saint
;
now
Christ
is
a
Saints
head
to
rule
in
him
,
and
reigne
over
him
.
And
in
verse
26.
the
Spirit
puts
forth
an
act
of
its
Soveraignty
,
teaching
all
things
;
a
Saint
acting
knowingly
,
acts
from
the
Spirit
that
teaches
.
And
in
John
16.13
,
14.
There
is
a
further
discovery
what
the
Spirit
shall
doe
when
it
hath
possessed
a
soule
;
why
it
makes
discoveries
of
Christ
to
the
soule
;
for
he
shall
receive
of
mine
,
and
shew
it
unto
you
,
and
thereby
you
shall
be
guided
into
all
truth
.
And
as
a
Saint
is
elected
into
God
and
Christ
,
so
the
holy
Spirit
dwelling
in
him
,
he
lives
in
,
and
to
God
and
Christ
,
possessing
all
fulnesse
in
God
and
Christ
:
and
making
all
his
performances
from
God
and
Christ
:
And
thus
he
walkes
and
workes
in
the
Spirit
,
Rom.
8.1
,
2
,
3
,
4
,
5
,
6.9
,
10
,
11.
and
the
Spirit
rules
and
reignes
in
him
.
This
Rom.
8.1
,
2
,
3
,
4
,
5
,
6
,
9
,
10
,
11.
speaks
very
exactly
of
a
Saints
walking
in
the
Spirit
,
and
the
Spirit
reigning
in
a
Saint
.
They
that
are
in
Christ
Jesus
(
saith
he
)
walke
not
after
the
flesh
,
but
after
the
spirit
.
And
in
verse
2.
he
tells
us
,
he
acts
only
in
Christ
,
and
lives
by
the
law
of
the
Spirit
in
Christ
Jesus
;
which
hath
freed
him
from
the
law
of
sinne
and
death
.
As
if
hee
should
say
,
all
my
duties
and
performances
it
is
Christ
living
and
acting
by
his
Spirit
in
mee
.
For
saith
he
in
the
3d
verse
,
the
bare
law
of
Commandement
could
not
raise
mee
up
to
holy
walking
;
For
flesh
which
was
my
owne
strength
,
that
was
weake
:
but
God
having
made
up
that
in
his
Son
.
Now
sayes
hee
,
the
righteousnesse
of
the
law
is
fulfilled
in
us
,
who
walke
not
after
the
flesh
,
but
after
the
spirit
.
And
shewes
in
the
5th
verse
,
what
it
is
to
walke
after
the
flesh
,
and
what
after
the
spirit
:
and
in
the
6.
verse
tells
us
flesh
and
spirit
is
the
way
of
life
and
death
:
but
in
the
9th
.
verse
he
shewes
who
are
in
the
Spirit
,
namely
those
in
whom
the
spirit
of
God
dwels
.
And
sayes
plainly
,
that
those
which
have
not
the
Spirit
are
none
of
Christs
.
And
in
the
two
next
verses
,
shewes
if
Christ
lives
in
a
soule
by
his
Spirit
,
then
the
body
of
sinne
dyes
.
There
is
a
reigning
power
indeed
,
the
whole
body
of
sin
killed
,
by
the
Spirits
dwelling
and
reigning
in
a
Saint
,
and
now
all
the
action
and
motion
of
such
a
soule
is
from
God
.
The
soule
now
in
all
its
wants
can
have
accesse
to
God
through
Christ
in
the
spirit
,
as
in
Ephes.
2.18
.
and
in
Ephes.
3.16
,
17
,
18.
Ephes.
2.18
.
Ephes.
3.16
,
17
,
18.
John
17.38
,
39.
By
the
spirit
in
the
inward
man
,
the
soule
is
an
established
soule
,
and
a
knowing
soule
,
and
so
is
enabled
to
act
for
God
in
the
Spirit
,
John
7.38
,
39.
There
is
a
promise
to
believing
soules
of
being
so
filled
with
the
Spirit
,
that
there
shall
be
flowings
forth
.
Out
of
his
belly
shall
flow
rivers
of
living
water
.
And
this
(
saith
the
39th
verse
)
is
spoken
of
the
spirit
,
which
they
that
believe
in
him
should
receive
.
Now
what
is
the
end
of
this
fulnesse
of
the
Spirit
,
but
that
it
should
rule
and
reigne
in
a
Saint
,
and
that
a
Saint
should
walke
and
act
in
it
.
In
Rom
6.14
.
There
is
a
promise
sin
shall
not
have
dominion
over
the
Saints
:
and
the
reason
is
given
;
because
(
saith
he
)
you
are
not
under
the
law
,
but
under
grace
.
Christ
is
your
sanctification
,
and
his
spirit
of
grace
shall
deliver
you
from
the
dominion
of
sin
.
In
1
Cor.
2.14
,
15.
There
a
Saints
knowledge
is
spiritual
,
and
so
dstinguished
from
the
world
:
and
this
spirituall
knowledg
living
in
action
in
a
Saint
.
We
shall
finde
in
1
Cor.
12.11
.
in
the
former
part
of
the
Chapter
,
the
Apostle
speaks
of
spiritual
gifts
,
acting
diversly
in
severall
Saints
,
but
all
these
workings
are
from
one
and
the
same
Spirit
:
so
as
it
is
the
Spirit
that
doth
all
in
the
Saints
.
In
2
Cor.
3.16
,
17
,
18.
There
is
a
soule
made
light
by
having
the
vaile
taken
from
its
eyes
,
and
in
that
light
beholding
God
(
saith
the
Text
)
is
changed
into
his
Image
.
Now
marke
it
,
all
this
is
by
the
spirits
living
in
a
soule
.
A
soule
living
upon
God
in
the
spirit
,
hath
the
vaile
taken
away
and
lives
in
a
glorious
vision
of
God
;
by
which
the
soul
is
changed
into
the
Image
of
God
,
and
this
is
by
the
Spirit
of
the
Lord
,
saith
the
end
of
the
18.
Verse
.
And
so
in
2
Cor.
5.14
,
15
,
16
,
17.
There
is
a
new
creature
made
by
the
love
of
Christ
,
which
constrained
the
soul
from
the
powerfull
operation
of
the
Spirit
;
wherefore
henceforth
saith
he
,
wee
know
no
man
,
no
not
Christ
himselfe
after
the
flesh
;
No
:
How
then
?
Why
in
the
spirit
,
that
spirit
that
sheddes
the
love
of
Christ
in
our
hearts
,
and
thereby
constāaines
us
to
live
in
him
that
died
for
us
,
and
in
whom
wee
are
dead
to
the
flesh
,
but
alive
in
the
spirit
;
And
thus
the
Spirit
acts
the
new
creature
.
So
in
Gal.
5.16
,
17
,
18
,
22
,
25.
Verses
,
There
is
an
exhortation
to
walke
in
the
spirit
;
by
which
a
saint
is
delivered
from
obedience
to
the
lusts
of
the
flesh
;
though
the
flesh
lusteth
against
the
spirit
,
yet
saith
the
18.
Verse
,
If
yee
be
led
by
the
spirit
yee
are
not
under
the
Law
;
and
in
the
22.
Verse
shewes
the
fruits
of
the
Spirit
:
and
concludes
in
the
25.
Verse
,
If
you
live
in
the
spirit
then
walke
in
the
spirit
;
making
all
a
Saints
life
and
action
to
be
in
the
spirit
.
I
will
only
touch
one
particular
of
the
life
of
a
Saint
out
of
this
generall
,
namely
,
his
worship
;
and
shew
you
how
all
that
is
in
the
Spirit
,
for
a
Saint
worshiping
God
in
the
Spirit
,
take
first
John
4.23
,
24.
Which
is
our
Saviours
Answer
to
the
woman
of
Samarias
Question
in
the
20
Verse
,
she
as
one
without
the
Spirit
questions
about
the
places
of
worship
,
going
as
far
as
an
eye
of
nature
could
carry
her
to
externalls
:
but
the
Lord
Christ
in
the
21
Verse
tells
her
,
Woman
the
houre
cometh
when
neither
in
this
mountaine
,
nor
in
Jerusalem
shall
yee
worship
the
father
,
your
light
is
onely
in
externalls
,
and
you
worship
you
know
not
what
;
and
then
preaches
himselfe
to
her
,
Salvation
is
of
the
Jewes
,
as
if
he
had
said
,
God
will
have
his
people
onely
worship
him
,
and
that
in
the
Spirit
;
for
the
time
comes
and
now
is
when
the
true
worshipers
shall
worship
God
in
the
spirit
:
and
gives
the
reason
of
it
,
(
for
saith
he
)
God
is
a
spirit
;
and
they
that
worship
him
must
worship
him
in
spirit
and
in
truth
.
This
truth
is
very
fully
confirmed
in
Phil
3.3
.
false
teachers
in
the
foregoing
Chapter
would
have
brought
the
Saints
under
the
law
of
works
a
gaine
,
and
the
yoake
of
circumcision
:
but
the
Apostle
in
this
3.
Verse
tell
us
,
those
are
the
circumcision
which
worship
God
in
the
spirit
.
As
if
the
Apostle
had
said
,
these
false
teachers
endeavour
to
bring
you
under
a
formall
worship
;
and
to
make
you
debtors
to
the
law
of
worās
againe
:
But
we
are
above
it
,
and
we
are
to
live
in
the
Spirit
,
and
to
worship
in
the
Spirit
;
in
the
1
Pet.
2.5
.
There
the
Apostle
tells
you
who
they
be
that
are
sit
for
communion
with
God
;
they
be
living
stones
,
alive
in
the
Spirāt
and
acting
in
the
Spirit
,
to
offer
up
spirituall
sacrificā
to
God
by
Jesus
Christ
.
I
but
when
is
a
man
a
living
stone
,
fit
to
offer
up
the
sacrifice
?
sāe
that
in
1
Joh.
2.27
.
But
the
anāinting
whāch
yee
have
received
of
him
,
abides
in
you
,
and
the
same
anointing
teacheth
you
all
thinās
,
and
is
truth
,
and
is
no
lye
,
and
even
as
it
hath
taught
you
yee
shall
abide
in
him
.
Then
is
a
man
a
visible
Saint
,
a
living
stone
,
fiā
to
worship
God
,
and
to
have
communion
with
him
,
when
he
hath
received
the
Vnction
of
the
Spirit
;
by
which
he
is
taught
of
God
to
woāship
in
the
Spirit
,
and
in
truth
:
This
truth
is
not
taught
of
man
but
of
God
,
and
therefore
it
abides
in
him
;
thus
you
see
he
that
worships
God
truly
,
worships
him
in
the
Spirit
.
What
a
Spirituall
Saint
is
;
What
a
Saint
is
not
.
First
,
he
is
more
than
a
Morall-man
,
he
that
is
lesse
than
a
morall-man
is
a
beast
,
and
he
that
is
at
the
heigh
of
a
morall-man
is
but
meerly
a
man
,
a
fine
civiliz'd
peice
of
clay
,
loving
himselfe
,
and
therefore
doth
āot
devoute
another
,
because
another
man
should
not
devoure
him
;
decked
with
his
owne
accomplishments
,
and
glorying
in
his
owne
Babel
;
Sarely
a
spirituall
Saint
is
more
than
this
.
Yea
Secondly
,
he
is
more
than
a
Form
āll
or
Legall
Profāssār
;
What
is
a
formall
Proāessor
?
He
is
one
that
lives
by
sānsā
,
and
not
by
faith
,
that
is
onāly
taught
of
man
and
not
of
God
,
that
hath
all
his
light
from
without
him
,
from
the
practice
of
others
,
and
not
from
the
precāpts
or
spirit
of
God
within
him
.
One
that
can
see
and
practise
anything
which
may
please
all
,
or
,
the
most
of
men
,
he
is
alwayes
learning
and
never
learned
;
because
hee
is
alwayes
studying
man
and
never
God
,
hee
is
one
which
you
shall
ever
finde
in
the
croude
where
the
most
are
,
there
you
shal
be
sure
to
finde
him
.
If
you
meet
him
and
tell
him
of
a
Christ
crucified
,
I
but
saith
he
,
doth
any
of
the
Pharisees
bālieve
in
his
name
?
he
is
a
man
much
in
worship
:
but
the
inscription
is
to
the
unknown
God
;
his
eyes
are
in
anothers
head
,
and
therefore
he
is
led
by
another
to
act
as
a
blinde-man
;
no
forme
comes
amisse
to
him
,
for
he
is
nothing
else
but
forme
,
he
is
one
so
ignorant
as
that
hee
thinks
it
a
crime
for
any
man
to
see
more
than
himselfe
,
though
he
be
blind
;
and
if
the
man
that
sees
will
not
deny
his
light
;
hee
will
doe
the
best
he
can
to
pluck
out
his
eyes
,
he
is
so
proud
of
his
chaines
of
darkenesse
that
none
shall
live
where
hee
can
rule
that
will
not
weare
his
setters
;
this
soule
is
mother
and
nurse
both
,
to
that
Brate
of
hell
,
Persecution
of
the
Saints
;
this
man
of
forme
knows
no
heights
,
bredths
,
depths
,
or
lengths
above
himselfe
,
and
if
he
snatch
a
peice
of
the
Word
of
God
,
he
only
hath
it
in
the
letter
,
and
so
never
reaches
God
in
it
,
this
is
a
formall
Professor
.
I
but
what
is
a
legall
Professor
?
he
is
a
man
seemingly
neerer
Heaven
,
but
if
he
goe
on
farther
no
man
farther
from
it
,
he
is
a
man
full
of
the
word
in
the
letter
:
but
altogether
emptie
of
it
in
the
spirit
;
he
is
a
man
exact
in
the
language
of
Mount
Sinai
:
but
cannot
pronounce
a
plaine
sillable
of
the
language
of
Sion
;
he
can
tell
you
that
God
is
a
just
God
,
and
a
severe
Judge
,
a
revenger
of
himself
upon
sinners
,
but
is
not
able
to
pronounce
God
as
a
Father
,
and
a
reconciled
God
in
Christ
;
hee
is
exact
to
tell
you
of
present
duty
and
transgression
,
but
is
not
able
to
unfold
the
mysterie
of
godlinesse
,
Christ
in
the
flesh
;
if
a
word
of
Christ
drop
out
of
his
mouth
,
it
is
to
tell
you
what
quallifications
must
fit
you
for
Christ
as
he
thinkes
;
when
he
hath
found
a
leprous
soule
of
sinne
,
he
cannot
shew
it
Christ
,
but
sayes
he
;
goe
wash
in
the
teares
of
repentance
and
you
shall
bee
cleane
,
though
he
never
shew
him
Christ
which
must
wash
his
repentance
,
if
he
findes
a
poore
Saint
under
some
affliction
,
he
cannot
make
up
the
wound
by
leading
the
soul
to
the
love
of
God
,
from
whence
that
affliction
came
,
but
saith
he
looke
into
your selfe
,
inquire
for
that
sin
the
punishment
of
which
you
now
lie
under
,
God
is
a
just
God
,
if
you
will
sin
you
must
beare
the
indignation
of
the
Lord
for
it
;
goe
fall
on
your
knees
,
weep
and
fast
,
and
pray
and
vow
,
make
God
some
amends
;
this
is
all
the
releife
he
can
give
,
and
so
he
poures
oyle
into
the
flame
of
sorrows
;
and
vineger
into
the
bleeding
woundes
of
poore
Saiuts
.
This
legall
soule
lives
upon
his
duties
,
and
not
upon
the
free
grace
of
God
,
and
therefore
he
can
give
no
other
counsel
than
he
hath
experience
;
he
never
tasted
in
the
spirit
how
good
God
is
,
and
therefore
can
never
speake
good
to
his
own
soule
,
or
any
other
from
God
;
If
he
speak
any
good
to
a
soule
it
is
from
duties
,
doe
and
live
the
effect
of
all
his
language
.
I
only
give
this
as
a
word
of
caution
,
that
we
hearken
not
to
the
councels
of
such
men
,
least
we
become
like
those
foolish
Galatians
,
which
began
in
the
Spirit
,
but
were
like
to
end
in
the
flesh
;
Let
this
be
enough
in
the
negative
what
a
spirituall
Saint
is
not
.
But
then
what
is
a
spirituall
Saint
?
What
a
Saint
is
.
Why
hee
is
one
that
lives
by
faith
above
sence
;
one
that
is
all
in
God
,
and
nothing
in
himselfe
;
hee
is
taught
of
God
to
know
him
,
he
is
drawne
by
God
to
love
him
,
he
is
perswaded
by
God
to
trust
in
him
,
he
is
filled
with
God
,
and
lives
upon
him
,
heis
satisefid
with
God
,
and
rejoyces
in
him
;
he
so
lives
in
God
,
that
he
makes
his
boast
of
him
,
as
the
Apostle
,
Rom.
8.
the
latter
end
.
Who
shall
condemne
;
nay
who
shall
lay
any
thing
to
the
charge
of
God's
elect
?
He
is
one
which
in
the
Spirit
is
able
to
looke
from
eternity
to
eternity
,
and
therein
behold
that
eternall
love
of
God
which
gave
out
Christ
to
manifest
his
love
to
us
in
him
,
and
hath
made
him
one
with
Christ
in
all
his
merits
,
righteousnesse
and
benefits
;
he
is
able
to
see
into
that
love
and
eternall
purpose
of
God
that
made
Christ
to
be
sinne
for
us
,
that
we
might
be
made
the
righteousnesse
of
God
in
him
.
He
can
see
God
his
Father
,
and
in
the
spirit
of
Adoption
call
him
Father
;
Hee
can
read
his
salvation
written
in
the
Covenant
of
grace
;
He
can
behold
himselfe
one
in
Christ
,
as
Christ
is
in
God
;
He
assuredly
knowes
that
Christ
hath
born
his
griefe
,
and
that
God
hath
wounded
Christ
for
his
transgressions
,
bruised
him
for
his
iniquities
,
&
laid
the
chastisement
of
his
peace
on
him
,
and
all
this
so
fully
and
really
,
as
that
by
the
stripes
God
laid
on
Christ
,
his
soule
is
healed
;
that
God
hath
made
Christe
soul
an
offering
for
the
sinnes
of
his
people
:
and
that
hee
hath
beheld
the
travell
of
his
soule
,
and
is
well
pleased
:
so
that
now
this
spirituall
man
drawes
up
this
conclusion
.
What-ever
of
sinne
and
punishment
was
mine
,
was
taken
from
me
,
and
made
Christs
,
and
he
hath
fully
satisfied
for
the
one
,
&
born
the
other
:
so
that
now
from
the
justice
of
God
I
can
conclude
this
,
that
neither
of
them
shall
bee
laid
on
mee
againe
.
Christs
righteousnesse
and
his
glory
is
so
made
mine
,
that
I
stand
spotlesse
in
the
one
,
and
shall
be
perfect
in
the
other
to
all
eternity
.
Thus
is
a
spirituall
soul-led
up
to
God
,
and
made
to
know
his
great
designe
from
eternity
;
namely
,
to
make
Christ
his
wisdome
,
righteousnesse
,
sanctification
,
and
redemption
,
and
that
in
all
these
hee
stands
perfect
before
God
,
in
the
perfection
of
Christ
.
This
soule
lives
in
the
region
of
Gods
love
,
and
in
Christs
righteousnesse
,
and
sees
himself
above
all
condemnation
:
and
yet
the
least
transgression
in
him
discovered
to
him
by
the
love
and
Spirit
of
God
,
melts
the
poore
heart
into
nothing
.
I
see
sayes
he
,
I
am
alive
in
Christ
through
the
eternall
love
of
God
:
and
that
makes
me
thus
judge
,
that
if
one
dyed
for
all
,
then
were
all
dead
.
I
dyed
to
sinne
in
Christ
,
and
if
now
I
live
,
it
should
not
be
to
my selfe
,
but
to
Christ
,
2
Cor.
5.14
,
15.
And
to
this
the
love
of
Christ
constraines
me
;
For
(
sayes
he
,
)
This
I
know
,
who
ever
is
in
Christ
is
a
new
creature
.
Olde
things
are
passed
away
,
and
behold
all
things
are
become
new
,
vers.
17.
And
therefore
saith
he
,
what
ever
is
sinne
is
the
old
man
:
and
of
this
he
cries
out
as
the
Apostle
in
Rom.
7.
O
wretched
man
that
I
am
;
the
law
of
my
flesh
rebels
against
the
law
of
my
minde
.
Sin
hath
lesse
entertainment
no
where
,
then
where
the
love
of
God
by
his
Spirit
dwels
;
perfect
love
shuts
out
feare
,
(
saith
the
Text
)
and
perfect
love
kils
corruption
.
Love
to
Christ
kils
and
buries
sin
,
when
legal
fear
only
layes
it
in
a
swound
,
it
lives
againe
,
and
possibly
kils
the
legall
soule
at
last
:
but
this
spirituall
man
he
keepes
nothing
to
himselfe
,
but
carries
all
to
God
and
Christ
;
he
lives
only
in
God
and
Christ
:
and
when
he
finds
corruption
in
himselfe
,
he
presently
by
the
spirit
layes
it
downe
at
the
feete
of
Christ
,
and
tels
him
,
my
glory
(
saith
he
)
is
to
live
in
thee
and
what
ever
is
thine
,
and
thy
glory
is
to
live
in
mee
,
and
in
the
death
of
my
corruptions
.
Oh
then
be
zealous
of
thy
glory
;
thou
hast
taken
the
guilt
and
punishment
of
all
my
corruptions
from
me
:
Is
it
not
also
for
thy
glory
to
take
the
reigne
and
the
power
of
them
from
me
too
?
Yes
(
saith
Christ
)
and
I
will
make
my
promise
good
;
Sinne
shall
not
have
dominion
over
you
;
for
you
are
not
under
the
law
,
but
under
grace
.
True
Lord
,
sayes
the
soule
,
and
I
believe
it
,
that
to
live
under
grace
is
the
only
way
to
keepe
sin
under
me
.
Thus
a
spirituall
soule
having
a
sight
of
his
sinnes
,
of
all
men
hath
least
feare
in
point
of
condemnation
,
because
this
soule
is
filled
with
the
perfect
love
of
God
which
casts
out
feare
:
but
the
in-being
of
this
love
of
God
in
a
soule
makes
as
little
love
to
all
the
profers
of
sin
,
as
it
hath
feare
of
the
condemnation
of
it
.
Sin
in
all
its
temptations
hath
the
soonest
denyall
from
such
a
soule
of
any
,
for
he
answers
sin
thus
.
Sin
(
sayes
he
)
The
love
of
Christ
constrains
me
to
hate
thee
;
This
soule
tels
sin
he
will
but
lose
his
labour
in
tempting
him
;
for
(
sayes
he
)
I
am
not
at
my
owne
disposing
,
I
have
given
my selfe
up
to
Christ
already
,
and
Christ
hath
taken
possession
of
me
,
and
lives
in
me
by
his
Spirit
,
and
for
thy
temptations
I
shall
carry
them
to
Christ
:
and
sure
I
am
thou
canst
not
live
in
his
presence
,
he
hath
overcome
thee
for
me
,
and
he
will
destroy
thee
in
me
.
Thus
the
spirit
changes
a
soule
from
darknesse
to
light
,
and
from
the
power
of
Sathan
unto
God
,
and
is
made
to
live
in
this
light
,
which
is
the
light
of
Gods
reconciled
countenance
in
the
face
of
Christ
.
And
in
this
vision
of
God
and
Christ
,
the
soule
is
changed
into
the
image
of
Christ
from
glory
to
glory
,
even
as
by
the
Spirit
,
2
Cor.
3d.
&
last
.
This
spiritual
man
as
he
lives
upon
God
in
the
spirit
,
so
he
worships
God
in
the
Spirit
;
he
knowes
neither
the
Mount
nor
Hierusalem
as
his
place
to
worship
in
;
he
only
knows
Christ
as
the
proper
medium
to
worship
God
in
,
and
he
knowes
not
Christ
after
the
flesh
neither
,
but
after
the
spirit
;
his
feasting
is
with
God
and
upon
God
;
he
knowes
no
formes
or
figure
,
nor
externals
to
make
him
a
rest
of
,
he
can
only
rest
in
the
bosome
of
God
and
Christ
;
he
knowes
no
fellowship
but
with
the
Father
and
the
Son
:
as
hee
enjoyes
God
and
Christ
in
Saints
,
so
hee
hath
sweete
fellowship
with
them
.
God
is
both
the
light
and
the
life
of
his
worship
;
he
makes
God
his
way
and
his
end
in
his
worship
.
This
is
a
Dove
that
can
rest
no
where
but
in
the
Arke
;
Church-fellowship
to
him
without
Christ
,
is
no
more
then
a
selected
piece
of
the
darke
world
;
the
Ordinances
(
if
Christ
be
not
in
them
)
is
to
him
but
as
the
grave
.
When
Christ
was
risen
,
all
his
enquiries
are
,
where
is
he
whom
my
soule
loves
.
Shew
me
Christ
in
a
Saint
,
Christ
in
a
Church
,
and
Christ
in
an
Ordinance
,
and
then
you
shew
me
my
life
,
and
upon
this
ground
I
can
live
and
dye
with
you
saith
hee
.
This
soule
can
measure
all
men
and
things
by
Christ
:
but
Christ
by
nothing
but
himselfe
,
that
Spirit
of
Christ
which
dwelleth
in
him
:
and
thus
you
have
some
weake
discourses
of
a
spirituall
Saint
.
This
exhorts
Saints
to
live
in
the
spirit
upon
God
and
Christ
,
and
to
act
from
the
endowings
of
that
spirit
,
as
the
image
of
God
and
Christ
.
It
is
very
plaine
it
is
the
interest
and
priviledge
of
Gods
children
to
live
on
himselfe
in
the
Spirit
,
and
from
that
life
spiritually
to
make
all
its
motions
.
Oh
why
will
you
live
out
of
God!
did
you
ever
finde
any
beloved
like
this
beloved
?
Did
you
finde
any
thing
that
is
all
,
but
God
?
Why
God
is
willing
you
should
live
upon
all
,
his
all
,
and
be
filled
with
his
fulnesse
.
O
come
my
beloved
,
eate
of
my
banquet
of
love
.
Drinke
,
O
drinke
abundantly
and
be
satisfied
(
saith
Christ
.
)
All
our
sadnesse
and
complainings
arise
from
our
living
out
of
God
;
be
it
what
ever
it
can
be
that
is
the
most
like
God
,
yet
if
it
be
not
naked
and
clearly
God
,
the
soule
will
be
complaining
of
wants
.
'T
is
not
duties
,
Church-fellowship
,
Ordinances
,
or
any
thing
that
we
conceive
or
propose
to
our selves
,
which
can
of
themselves
give
the
soule
rest
;
it
is
only
a
living
in
,
and
upon
God
in
the
spirit
.
Oh
let
us
stand
in
that
liberty
with
which
Christ
hath
made
us
free
;
we
can
stand
in
none
but
in
Christ
,
and
that
is
the
freenesse
of
grace
,
that
we
should
stand
for
ever
spotlesse
and
blamelesse
in
the
sight
of
God
through
him
.
Again
,
This
should
stirre
up
Saints
to
act
in
God
;
we
have
no
cause
now
to
act
doubtingly
:
If
Christ
be
our
strength
,
the
Spirit
will
teach
us
to
pray
and
to
crye
Abba-Father
,
for
hee
is
our
Father
.
Is
corruption
too
strong
for
us
?
it
is
not
too
strong
for
Christ
,
we
should
lay
it
at
his
feete
.
And
now
tell
mee
believing
soule
,
canst
thou
that
livest
in
the
love
of
Christ
live
in
sin
?
No
sayes
the
soule
,
sin
is
for
the
love
of
it
slaine
in
me
;
by
what
law
?
even
the
law
of
love
living
by
the
Spirit
in
me
.
It
is
impossible
sayes
such
a
soule
that
I
that
am
dead
to
sinne
should
live
unto
it
.
My
life
(
sayes
he
)
is
hid
with
Christ
in
God
:
And
it
is
not
I
that
live
now
,
but
Christ
he
lives
in
me
.
Christ
lives
,
and
I
dye
(
sayes
the
soule
)
I
,
that
is
,
all
I
,
my
righteousnesse
as
well
as
my
unrighteousnesse
.
If
I
mistake
not
,
this
is
the
strongest
argument
against
a
Saints
living
in
sin
that
can
be
,
why
a
Saint
cannot
fin
,
but
it
must
be
without
excuse
.
A
carnall
man
may
sin
,
I
could
doe
no
better
in
my
owne
strength
.
I
,
but
a
Saint
cannot
plead
so
,
he
hath
Christ
for
his
strength
;
why
then
in
the
Spirit
of
God
let
Saints
consider
what
a
course
of
sin
would
be
in
them
;
it
is
little
less
then
proclaiming
Christ
a
sinner
;
for
a
Saint
is
looked
upon
to
live
&
act
in
Christ
,
and
that
Christ
doth
all
in
him
.
Oh
then
,
if
the
glory
and
honour
of
God
and
Christ
be
deare
to
us
,
how
can
we
that
are
delivered
from
sin
live
any
longer
to
it
.
It
is
impossible
that
we
can
love
Christ
and
sin
too
,
&
therefore
where
Christ
lives
by
his
love
,
he
constrains
the
death
of
sinne
.
The
exhortation
is
to
Saints
to
live
in
the
Spirit
,
and
that
is
,
trampling
upon
all
below
God
and
Christ
,
and
behold
our selves
heirs
of
that
glory
,
and
co-heirs
with
Christ
in
that
glory
that
is
God
and
Christ
to
all
eternity
.
CHAP.
IIII.
Gods
love
giveth
Saints
to
know
,
they
shall
appear
like
Christ
.
1
John
3.1.2
.
Behold
what
manner
of
love
the
Father
hath
bestowed
upon
us
that
we
should
be
called
the
Sons
of
God
.
Therefore
the
world
knowes
us
not
,
because
it
knew
not
him
.
Beloved
,
now
are
we
the
sons
of
God
,
and
it
doth
not
yet
appeare
what
wee
shall
be
:
but
wee
know
that
when
hee
shall
appeare
,
we
shall
be
like
him
:
for
we
shall
see
him
as
he
is
.
GOds
love
in
the
manner
of
it
,
in
making
of
us
his
sonnes
,
is
here
by
the
holy
Ghost
set
forth
with
a
behold
:
and
truly
none
but
such
as
have
received
the
holy
Ghost
can
behold
it
.
It
is
too
bright
a
glory
for
any
but
a
spiritual
eye
to
look
on
,
therefore
the
world
knowes
not
Gods
children
,
the
heires
of
glory
,
because
they
know
not
him
the
Lord
of
glory
.
Spirituall
objects
are
only
discerned
by
spirituall
eyes
,
and
such
are
here
called
to
behold
the
originall
love
of
God
which
hath
made
us
one
with
Christ
:
in
him
sonnes
of
his
love
and
heires
of
his
glory
.
There
lyes
very
much
in
these
two
verses
;
I
shall
only
for
methods
sake
put
them
into
two
generall
heads
,
and
make
observations
from
them
.
The
first
is
this
,
That
at
the
glorious
appearance
of
Christ
will
come
the
fulnesse
of
a
Saints
glory
as
hee
is
united
to
Christ
.
The
second
generall
head
is
this
,
That
this
fulness
will
be
the
fulnesse
of
Christ
,
for
we
shall
be
like
him
,
&
see
him
as
he
is
.
To
the
first
head
,
That
at
the
glorious
appearance
of
Christ
will
come
the
fulnesse
of
a
Saints
glory
as
he
is
united
to
Christ
.
By
this
glorious
appearance
of
Christ
,
I
understand
that
appearance
when
he
shall
come
to
judge
the
world
,
when
he
shall
give
the
damned
their
full
portion
,
and
his
children
theirs
;
for
then
sayes
the
Text
,
wee
shall
be
made
like
him
,
and
see
him
as
he
is
,
which
is
a
state
of
perfection
.
I
shall
now
endeavour
to
prove
this
first
generall
head
.
First
,
take
this
paralell
Scripture
as
a
proofe
,
Colos.
3
3
,
4.
For
yee
are
dead
,
and
your
life
is
hid
with
Christ
in
God
.
When
Christ
who
is
our
life
shall
appeare
,
then
shall
yee
also
appeare
with
him
in
glory
.
Here
Christ
is
said
to
be
a
Saints
life
,
there
is
our
union
with
him
,
and
at
his
appearance
then
we
appeare
in
fulnesse
of
glory
.
That
soule
which
is
one
with
Christ
is
united
to
him
in
his
death
and
in
his
life
.
We
are
dead
with
Christ
(
sayes
one
Text
)
and
this
Text
sayes
,
wee
are
alive
in
Christ
.
Nay
Christ
is
our
life
:
so
that
when
Christ
manifests
his
owne
glory
,
he
manifests
our
glory
as
we
are
united
to
him
;
Wee
may
reade
the
will
of
Christ
in
this
point
of
our
glory
with
him
in
John
17.24
.
Father
I
wil
that
they
also
whom
thou
hast
given
me
be
with
me
where
I
am
,
that
they
may
behold
my
glory
which
thou
hast
given
me
.
To
behold
the
glory
of
Christ
,
is
to
be
swallowed
up
into
the
glory
of
Christ
,
yea
into
Christ
himselfe
;
for
his
glory
is
not
to
be
beheld
out
of
himselfe
,
and
then
doth
the
fulnesse
of
a
Saints
glory
appeare
when
he
doth
come
to
behold
Christ
aā
he
is
united
to
him
in
his
fulnesse
of
glory
.
So
likewise
Rom
8
17.
And
if
children
then
heirs
,
heirs
of
God
,
and
joynt-heirs
with
Christ
;
If
so
be
that
we
suffer
with
him
,
that
we
may
be
also
glorified
together
.
The
Apostles
scope
is
to
shew
,
that
in
our
union
with
Christ
we
are
heires
of
glory
,
joynt-heirs
with
Christ
,
and
so
have
joynt-interest
in
his
glory
:
so
that
when
the
fulnesse
of
Christs
glory
appeares
,
then
the
fulnesse
of
our
glory
appeares
.
The
holy
Ghost
doth
fully
cleāāe
this
point
,
and
shews
wherein
this
glory
lies
,
in
that
1
Thes.
4.16
,
17.
For
the
Lord
himselfe
shall
descend
from
heaven
with
a
shout
,
with
the
voyce
of
the
Arch-Angel
,
and
with
the
trumpe
of
God
:
and
the
dead
in
Christ
shall
rise
first
.
Then
we
which
are
alive
and
remain
shall
be
caught
up
together
with
them
in
the
clouds
to
meete
the
Lord
in
the
aire
,
and
so
shall
we
ever
be
with
the
Lord
.
This
place
speakes
of
that
comming
and
appearing
of
Christ
which
I
mentioned
in
the
beginning
:
and
it
clears
this
point
fully
,
that
we
shall
appear
with
Christ
in
glory
(
sayes
the
Text
)
and
so
shall
wee
ever
be
with
the
Lord
;
not
only
appeare
with
him
in
glory
,
but
also
abide
for
ever
with
him
,
and
so
be
filled
with
the
fulnesse
of
his
glory
.
These
Scriptures
instead
of
many
more
which
might
be
produced
,
will
fully
serve
to
make
proofe
of
the
first
generall
head
.
The
second
generall
head
proves
it selfe
;
it
hath
in
it
a
double
proofe
,
that
our
fulnesse
is
the
fulnesse
of
Christ
;
For
first
(
sayes
the
Text
)
wee
shall
be
like
him
:
Now
nothing
but
ouāuāion
with
Christ
can
make
us
like
Christ
,
to
be
filled
with
his
fulnesse
.
And
another
Text
sayes
,
Of
his
fulnesse
(
meaning
Christs
)
we
received
,
and
grace
for
grace
.
The
second
proofe
in
the
Text
is
,
We
shall
see
him
as
he
is
.
Now
Christ
is
so
beight
a
glory
,
that
he
can
be
seene
in
no
light
but
his
owne
;
he
is
the
expresse
Image
of
his
Father
,
and
the
brightness
of
the
glory
of
God
:
so
that
his
brightnesse
darkens
all
other
glories
,
and
is
discerned
in
nothing
but
himselfe
.
I
shall
now
make
some
observations
of
this
Scripture
,
and
these
generāll
heads
.
And
the
first
observation
shall
be
this
;
namely
,
That
a
Saints
āoorst
condition
is
in
this
world
.
When
the
world
shall
end
,
then
shall
all
the
clouds
of
the
people
of
God
be
blown
over
,
and
the
brightnesse
of
Christs
appear
,
and
we
like
him
(
sayes
the
Text.
)
I
when
the
little
world
that
we
carry
about
us
in
this
body
of
sinne
and
death
shall
give
up
the
ghost
,
then
shall
a
harvest
of
gaine
come
in
,
as
the
holy
Ghost
tels
us
in
that
first
Chapter
of
Paul
to
the
Philippians
,
vers.
21.
Though
to
live
be
Christ
,
yet
to
dye
is
gaine
.
Though
the
beames
of
Christ
shines
through
clouds
in
this
world
,
and
so
maintains
life
in
his
members
;
yet
here
lyes
the
gaine
,
to
be
carried
above
the
clouds
,
and
to
be
lodged
in
the
bosome
of
the
Lord
of
glory
.
As
the
fore-named
Text
,
To
be
ever
with
the
Lord
:
there
lies
the
gain
.
Gods
word
tels
us
of
a
time
when
all
teares
shall
be
wiped
from
our
eyes
:
but
it
is
not
in
this
world
;
for
our
Saviour
tels
us
the
world
will
hate
us
,
&
it
shall
be
a
place
of
tribulation
:
It
must
not
seeme
hard
or
strange
to
those
that
shall
reigne
with
Christ
to
suffer
with
him
;
all
our
sufferings
are
in
,
and
from
the
world
,
but
the
fulnesse
of
our
reigne
is
with
Christ
in
Heaven
.
Thus
are
we
made
conformable
to
the
image
of
Christ
,
in
this
world
we
enjoy
least
of
Christ
,
and
therefore
must
needs
be
a
Saints
worst
condition
.
That
is
the
darkest
day
to
a
Saint
in
which
the
least
of
Christs
presence
and
glory
appeares
;
therefore
is
the
world
a
Saints
worst
state
,
because
it
is
not
able
to
beare
the
fulnesse
of
the
glory
of
Christ
,
which
shall
be
revealed
in
Heaven
.
There
will
be
no
need
to
enquire
for
him
whom
our
soule
loves
,
for
we
shall
alwayes
be
in
his
presence
.
When
mortality
hath
put
on
immortality
,
then
comes
in
the
crown
of
glory
;
we
may
have
glimpses
of
glory
in
this
life
,
but
the
more
exceeding
and
eternall
weight
of
glory
is
in
the
life
to
come
.
The
top
of
our
life
here
is
of
faith
:
we
eive
by
the
faith
of
the
Sonne
of
God
(
saith
the
Text.
)
And
another
Scripture
opening
the
nature
of
faith
,
sayes
,
It
is
the
evidence
of
things
not
seen
:
but
in
Heaven
we
know
as
we
are
known
of
God
;
the
eye
wil
then
be
made
sutable
to
the
object
,
and
there
wil
be
defect
no
more
on
our
part
to
diminish
the
glory
:
So
that
you
see
if
wee
set
aside
all
the
sowr
of
the
world
,
and
take
a
Saints
sweetest
morsels
he
hath
below
,
yet
it
is
short
of
the
glory
shal
be
revealed
.
Wherefore
the
observation
stands
very
cleare
,
That
a
Saints
worst
condition
is
in
this
world
.
The
2d
observation
is
this
;
namely
,
That
a
Saint
hath
reliefe
from
the
worst
of
the
world
by
faith
,
waiting
for
the
appearance
of
Christ
:
as
in
the
Text.
A
Saint
by
faith
lookes
upon
his
union
with
Christ
as
a
Sonne
,
and
so
satisfies
it selfe
with
the
appearance
of
God
.
So
the
Apostle
Paul
in
Rom.
8.
the
latter
end
,
he
eyes
there
his
union
with
Christ
,
and
so
is
carried
above
tribulation
or
distresse
,
or
the
worst
of
the
world
.
Hee
concludes
there
was
nothing
could
separate
him
from
Christ
,
and
therefore
he
is
at
rest
;
as
if
he
should
say
,
notwithstanding
all
these
which
he
named
before
,
as
tribulation
,
and
the
rest
,
yet
Christ
and
I
shall
be
one
in
glory
,
and
when
his
fulnesse
of
glory
appeares
,
then
shall
mine
.
A
Saint
by
faith
can
argue
thus
;
what-ever
may
seeme
best
at
present
to
a
carnall
eye
;
yet
I
know
when
Christ
shall
appeare
,
that
is
,
the
righteous
Judge
of
quicke
and
dead
,
then
shall
my
head
be
lifted
up
,
for
my
full
redemption
drawes
nigh
.
When
a
state
of
good
and
evill
for
eternity
comes
,
then
shall
my
state
and
condition
appeare
good
.
I
know
whom
I
have
trusted
,
Christ
will
preserve
his
owne
glory
,
and
mine
with
his
;
my
state
of
glory
shall
be
that
which
shall
accompany
the
appearance
of
Christ
:
the
best
and
worst
of
the
world
hath
but
a
moment
,
a
little
time
to
attend
it
:
but
the
glory
of
Christ
hath
eternity
with
it
,
and
this
is
my
portion
.
Thus
hath
a
Saint
by
faith
reliefe
from
the
worst
of
the
world
,
waiting
for
the
appearance
of
Christ
.
A
third
observation
.
Love
makes
the
soule
quicke-sighted
.
The
soule
that
loves
Christ
,
sees
by
faith
his
appearance
,
though
afarre
off
,
and
rejoyces
in
it
;
though
no
affliction
but
is
grievous
for
the
present
;
yet
by
faith
the
soule
sees
the
appearance
of
Christ
,
though
at
some
distance
,
and
in
the
joy
of
it
is
carried
above
the
present
affliction
.
Hence
it
is
,
that
Saints
can
overcome
the
world
,
even
their
faith
(
sayes
the
Text
)
that
eyes
the
appearance
of
Christ
;
for
if
they
saw
nothing
but
the
world
,
the
world
would
overcome
them
:
but
it
is
a
higher
glory
that
carries
them
above
the
world
.
The
believing
soule
sayes
,
he
that
shall
come
,
will
come
,
and
will
not
tary
,
and
so
quickens
Christs
appearance
to
the
reliefe
of
his
owne
soule
.
A
fourth
observation
.
A
Saint
values
himselfe
according
to
his
interest
in
God
:
and
what
reliefe
comes
in
by
that
interest
,
hee
eyes
it
though
afarre
off
,
and
satisfies
himselfe
with
it
.
Let
the
world
value
me
at
as
low
a
rate
as
they
will
sayes
a
Saint
;
yet
I
will
value
my selfe
according
to
my
interest
in
God
.
If
they
say
my
wisdome
is
folly
,
yet
I
will
say
Christ
is
my
wisdome
,
and
so
I
have
true
wisdome
.
If
they
say
I
shall
want
bread
to
eate
,
I
can
say
by
experience
I
have
food
to
feed
on
which
they
know
not
of
:
and
when
they
shall
want
their
huskes
,
I
shall
finde
bread
enough
in
my
Fatāers
house
,
and
love
enough
in
my
Fathers
heart
to
satisfie
and
till
my
eternall
soule
.
I
blesse
the
Lord
sayes
such
a
soule
,
I
value
this
above
tenne
thousand
worlds
,
my
union
with
Christ
:
and
know
there
is
no
condemnation
to
them
that
are
in
Christ
Jesus
:
and
that
nothing
shall
be
able
to
separate
mee
from
this
glorious
interest
,
Rom.
8.
I
can
value
this
,
I
am
thāough
free
grāce
a
childe
of
God
,
an
heire
of
glory
:
and
that
which
the
worād
adores
,
I
in
the
Spirit
of
Christ
can
trample
upon
;
I
know
God
hath
freely
given
me
Christ
,
and
with
him
all
things
,
the
world
is
an
addition
and
over
plus
.
Christ
and
glory
is
my
portion
,
and
when
the
worldling
gluts
himselfe
with
this
present
dying
world
I
can
rejoyce
in
my
interest
in
the
living
God
,
and
eye
my
gāory
as
a
sonne
of
God
,
and
an
heire
wiāh
Christ
,
as
āt
shall
be
revealed
at
the
great
and
glorious
appearance
of
the
Lord
Jesus
.
My
soule
shall
be
satisfied
with
its
interest
in
God
,
when
the
world
and
worldlings
shall
be
confounded
in
their
own
glory
.
My
life
is
hid
with
Christ
in
God
,
and
when
Christ
who
is
my
life
shall
appeare
,
then
I
know
I
shall
appeare
with
him
in
glory
.
Through
as
it
is
hād
in
God
,
the
world
cannot
see
it
,
yet
through
the
Spirit
of
God
I
can
see
it
,
and
rejoyce
in
it
:
and
thus
a
gracious
soule
filled
with
the
Spirit
,
values
it self
according
to
āts
interest
in
God
and
Christ
.
The
fifth
observation
is
this
;
namely
,
That
a
gracious
soule
relieves
it selfe
in
bāholding
Gods
love
in
the
originall
,
and
the
glory
of
it
.
Hee
lookes
upon
Gods
love
as
it
elected
and
chose
him
to
be
a
sonne
,
and
he
lookes
on
the
glory
of
that
love
as
it
shall
be
manifested
at
the
glorious
appearance
of
Christ
.
In
a
cloudy
day
such
a
soule
goes
to
the
Sonne
of
Righteousnesse
for
reliefe
,
and
in
a
day
of
death
to
the
fountaine
of
life
.
This
soule
goes
not
to
his
outward
esteeme
in
the
world
,
not
to
his
externall
advantages
,
or
endowments
of
parts
and
the
like
for
his
reliefe
;
hee
doth
not
boast
and
rejoyce
himselfe
in
this
,
that
he
is
a
member
of
a
Church
,
or
is
under
this
or
th'
other
Ordinance
above
other
men
,
or
that
his
parts
are
greater
,
or
his
esteeme
with
the
world
more
then
other
poore
Saints
:
but
he
fetches
his
reliefe
from
the
fountāine
of
life
,
that
originall
love
which
made
him
a
sonne
.
His
eye
is
with
the
Apostle
in
Ephes.
2.5
.
upon
that
grace
which
first
gave
him
lifā
:
Even
when
we
were
dead
in
sinnes
,
hath
be
quickned
us
together
with
Christ
;
by
grace
yee
are
saved
.
He
eyes
that
grace
which
made
him
one
with
Christ
that
originall
love
of
God
:
and
from
this
object
the
soule
drawes
very
high
and
glorious
conclusions
in
all
the
dispensations
of
God
to
it
.
I
am
now
a
sonne
,
and
in
all
Gods
dispensations
to
mee
he
is
my
Father
,
and
I
stand
as
a
sonne
in
his
presence
,
begotten
by
his
owne
originall
love
,
and
therefore
I
know
all
is
the
kindenesse
of
my
God
and
Father
to
me
in
this
life
:
but
when
Christ
shall
appear
in
the
fulnes
of
his
glory
,
then
shall
all
know
I
am
a
son
,
for
I
shal
be
like
him
,
and
see
him
as
he
is
.
Thus
a
child
of
God
fetcheth
his
reliefe
from
his
interest
in
God
,
and
an
heire
of
Heaven
makes
up
his
glory
in
his
soule
by
that
glory
which
waites
for
him
,
&
shall
to
all
eternity
be
revealed
to
him
with
God
and
Christ
in
Heaven
.
The
sixth
observation
is
this
;
namely
,
That
a
Saints
glory
which
now
is
hid
from
the
world
,
when
it
is
fully
manifested
shall
destroy
the
world
.
When
Christ
shall
come
to
judge
the
world
,
and
to
put
an
end
to
all
corruptible
things
,
then
is
it
that
he
will
reveale
the
fulnesse
of
his
owne
glory
,
and
so
our
glory
as
wee
are
by
free-grace
united
to
him
.
Original
love
hath
more
grace
and
glory
in
it
then
the
world
can
bāare
,
so
that
when
it
shall
be
fully
manifested
it
will
eate
up
all
vanishing
dying
things
.
Should
any
soule
in
this
life
partake
of
the
fulnesse
of
the
glory
of
its
interest
,
as
it
is
one
with
Christ
,
that
soule
would
soone
breake
through
the
clay
wals
of
the
body
,
it
would
be
like
new
wine
in
old
bottles
,
the
bottles
would
soone
breake
;
the
heart-strings
would
be
like
the
locks
&
bolts
of
the
prison
doores
,
that
opened
of
themselves
to
the
Apostles
.
The
sunne
in
the
Firmament
is
a
type
of
the
Son
of
Righteousnesse
,
and
is
the
glory
of
the
present
world
:
but
when
Christ
the
naturall
sonne
of
God
,
and
the
thing
typified
appeares
in
his
fulnesse
of
glory
,
then
all
these
small
brookes
of
glory
shall
run
into
this
fountaine
.
The
worldling
then
must
lose
his
glory
,
viz.
the
world
,
though
he
finde
not
a
higher
glory
,
God
in
the
face
of
Christ
:
but
when
the
world
shal
thus
be
swallowed
up
,
then
shal
a
Saint
be
no
looser
,
but
shal
be
carried
from
narrow
shalow
streames
,
into
the
Ocean
of
original
life
and
glory
.
A
Saint
can
loose
nothing
in
loosing
the
world
,
for
hee
findes
all
fulnesse
in
God
;
the
type
ceases
,
the
thing
typified
appearing
;
the
life
of
faith
ends
,
and
the
life
of
vision
begins
;
fulnesse
of
glory
then
arises
before
his
eyes
,
and
never
sets
any
more
.
The
seventh
observation
is
this
,
Though
at
the
glorious
appearance
of
Christ
the
world
shall
be
consumed
,
yet
then
his
owne
shall
be
made
like
him
.
Vilde
bodies
made
like
his
glorious
body
,
and
so
taken
up
into
an
eternal
beholding
of
God
and
Christ
for
ever
.
For
(
sayes
the
Text
)
we
shall
see
him
as
he
is
.
That
glorious
appearance
of
Christ
which
shal
eate
up
the
glory
of
the
world
,
and
so
leave
worldlings
howling
for
want
of
a
glory
;
that
I
say
shal
swallow
up
Saints
into
it selfe
,
and
fixe
them
in
singing
Halelujah's
to
all
eternity
.
The
world
passes
away
,
that
Saints
may
have
entrance
into
those
mansions
prepared
for
them
by
original
love
,
where
the
same
love
wil
fully
discover
it selfe
to
all
eternity
,
and
satisfie
the
soule
with
those
discoveries
.
The
eighth
observation
is
this
,
namely
,
That
a
Saints
glory
is
a
certaine
glory
.
For
as
our
lives
are
bid
with
Christ
in
God
,
so
the
fulnesse
of
our
glory
is
in
Christ
,
and
appeares
at
his
glorious
appearance
;
a
Saints
fulnesse
of
glory
shal
as
certainly
appeare
as
Christ
shal
come
to
judge
the
world
.
And
this
shal
be
the
beginning
of
glory
,
Come
yee
blessed
of
my
Father
,
receive
the
Kingdome
prepared
for
you
;
enter
into
your
Masters
joy
.
Now
feede
my
beloved
,
and
be
satisfied
to
eternity
;
you
shall
have
no
interruption
of
the
full
enjoyment
of
God
for
ever
;
what
ever
is
in
God
communicable
,
you
shall
have
it
;
you
shall
know
God
as
you
are
knowne
of
God
,
and
be
filled
with
the
fulnesse
of
that
glory
that
flowes
from
the
presence
of
God
,
and
fils
heaven
and
all
the
heirs
of
glory
to
all
eternity
.
Christ
in
whom
our
life
is
hidde
,
though
hee
make
it
an
obscure
life
from
the
world
;
yet
it
is
a
certain
life
to
a
Saint
,
the
being
of
it
is
as
sure
as
Christs
owne
being
.
Because
I
live
,
you
live
also
:
and
the
glorious
manifestation
of
it
as
certaine
as
the
appearance
of
Christ
.
The
ninth
and
last
observation
is
this
.
That
that
day
which
will
be
most
dreadfull
to
the
world
,
and
their
entrance
into
the
fulnesse
of
all
horrour
to
eternity
,
even
that
day
shall
be
a
day
of
fulnesse
of
joy
to
the
people
of
God
,
and
an
entrance
into
fulnesse
of
communion
with
God
and
Christ
,
which
as
another
Text
speaks
,
is
fulnesse
of
joy
,
which
is
at
Gods
right
hand
for
evermore
.
Yea
,
that
shall
be
the
Coronation
day
,
when
the
righteous
Judge
shall
crowne
us
with
righteousnes
,
2
Tim.
4.8
.
Henceforth
is
laid
up
for
me
a
crown
of
righteousnesse
,
which
the
Lord
the
righteous
Judge
shall
give
me
at
that
day
:
and
not
me
only
,
but
all
them
that
love
his
appearing
.
And
then
shall
Jesus
Christ
give
up
the
Kingdome
to
his
Father
,
and
all
the
flood-gates
of
glory
shall
be
set
open
:
Love
shall
then
flow
from
God
as
it
is
in
God
,
and
the
soule
made
capable
to
receive
suitable
to
such
a
fulnesse
.
These
truths
may
bee
usefull
to
us
in
these
particulars
following
;
First
,
Let
this
perswade
us
to
be
much
in
beholding
our
interest
as
we
are
the
children
of
God
,
and
as
we
are
fixed
with
Christ
in
the
eternall
love
of
God
.
It
is
the
exhortation
of
the
holy
Ghost
in
this
place
.
Behold
what
manner
of
love
the
Father
hath
bestowed
on
us
that
we
should
be
called
the
sonnes
of
God
.
Herein
is
the
glory
of
the
life
of
saith
,
that
it
lookes
into
the
love
of
God
,
and
our
interest
in
Christ
,
as
co-heirs
with
him
in
the
love
and
the
glory
of
God
.
This
is
a
fountain
that
always
gives
forth
the
water
of
life
,
and
refreshes
the
City
of
God
;
namely
,
to
eye
God
in
all
his
dispensations
to
us
as
a
Father
of
love
to
his
children
:
doth
God
lay
us
upon
beds
of
sicknesse
,
and
leade
us
through
a
wildernesse
of
afflictions
in
this
life
;
yet
behold
,
now
are
we
the
sonnes
of
God
,
and
in
all
this
God
is
a
loving
Father
,
and
all
his
dispensations
are
filled
and
managed
to
us
by
and
with
his
love
.
Now
I
,
even
now
from
all
eternity
,
and
to
all
eternity
,
are
we
the
children
of
God
.
There
may
be
many
times
when
it
may
be
truly
said
,
we
doe
not
act
as
the
children
of
God
:
but
there
is
no
time
when
it
can
be
truly
said
,
that
an
elect
soule
is
not
the
childe
of
God
;
for
now
,
even
before
all
time
were
we
sonnes
,
though
yet
we
enjoy
not
the
fulnesse
of
our
interest
as
sons
.
If
you
object
and
say
,
must
I
apply
this
time
now
when
I
sinne
?
must
I
then
looke
on
my selfe
as
a
childe
of
God
?
I
answer
yes
;
we
must
,
and
no
time
more
needfull
then
that
;
I
shall
demonstrate
this
truth
under
these
considerations
.
First
,
that
according
to
the
law
of
the
Gospel
,
and
the
Covenant
of
free-grace
,
there
is
no
other
way
left
to
restore
a
soule
fallen
in
sinne
:
but
beholding
our
interest
in
the
free
love
of
God
,
and
so
in
Christ
the
great
gift
of
his
love
,
that
dyed
for
us
,
is
risen
againe
,
and
now
lives
for
us
,
and
makes
continuall
intercession
for
us
at
Gods
right
hand
in
glory
.
If
sin
be
the
wound
,
what
shall
be
the
cure
but
free-grace
;
If
self
slay
selfe
,
who
shall
make
us
alive
,
but
Christ
as
wee
are
united
to
him
in
the
love
of
God
.
Whether
shal
we
goe
from
the
rock
of
ages
to
find
relief
in
so
sad
a
state
:
and
how
shall
we
justifie
it
at
the
throne
of
grace
,
if
we
flye
to
duty
,
(
and
possibly
under
such
a
notion
as
this
)
to
fit
us
for
Christ
and
for
mercy
:
will
free
grace
approve
of
this
?
Is
not
the
law
of
boasting
excluded
by
the
law
of
faith
?
And
what
advantage
(
poore
soule
)
will
it
be
to
thee
,
when
thou
art
stung
with
sin
,
that
fiery
Serpent
,
to
looke
on
thy
duties
,
will
one
sin
cure
another
?
No
,
Christ
is
the
balme
of
Gilead
:
It
is
only
looking
upon
thy
interest
in
God
and
Christ
,
that
will
restore
thy
soule
.
It
is
nothing
but
looking
upon
Christ
who
was
typified
by
that
brazen
Serpent
in
the
wildernesse
,
which
can
fetch
out
the
sting
of
the
fiery
Serpent
of
sinne
.
If
we
looke
to
the
cause
in
our
hearts
,
that
keepes
us
below
our
interest
,
poring
upon
a
duty
to
relieve
us
under
a
sinning
condition
.
Wee
shal
finde
the
cause
to
be
unbeliefe
:
and
now
poore
soule
tell
me
,
is
not
this
the
top
of
all
sinne
?
Unbeliefe
makes
a
soule
deny
the
Lord
that
bought
it
;
it
undervalues
the
Covenant
of
free-grace
;
the
soule
must
have
no
life
till
it
have
something
of
it selfe
to
live
upon
,
if
unbeliefe
may
rule
:
and
truly
this
is
the
workings
of
our
hearts
,
when
in
a
sinning
state
we
doe
not
eye
and
improve
our
interest
as
we
are
the
children
of
God
,
by
improving
our
interest
in
God
as
our
Father
,
by
the
Spirit
.
The
poore
soule
that
sinnes
,
and
is
within
the
Covenant
of
grace
,
can
looke
upon
that
love
of
God
which
made
Christ
to
be
made
sinne
for
us
,
and
wee
the
righteousnesse
of
God
in
him
,
2
Cor.
5
&
last
.
That
soule
which
eyes
its
interestin
God
and
Christ
,
hath
by
vertue
of
it
in
the
Spirit
,
power
over
sinne
in
all
points
.
Sin
shall
not
condemn
,
Rom.
8.1
.
There
is
no
condemnation
to
them
which
are
in
Christ
Jesus
.
So
in
the
reigning
power
of
sin
;
Sinne
shall
not
have
dominion
over
you
;
for
you
are
not
under
the
law
,
but
under
grace
,
Rom.
6.14
.
But
if
a
soul
decline
Christ
and
its
interest
in
the
love
of
God
for
its
object
under
a
sinning
state
;
goe
whither
it
will
,
sinne
will
revive
,
and
the
soule
shall
dye
.
This
is
the
first
demonstration
of
the
truth
:
That
no
other
object
but
our
interest
in
God
and
Christ
is
able
to
restore
a
sinning
soule
to
life
againe
;
all
other
objects
besides
this
encreaseth
sinne
in
the
soule
,
and
there
is
no
object
but
this
can
carry
the
soule
above
sin
.
A
second
demonstration
why
an
elect
soule
should
under
a
sinning
state
looke
on
its
interest
in
God
and
Christ
,
is
this
.
Because
no
other
object
but
this
can
destroy
the
sin
.
Sin
will
reigne
till
Christ
reigne
:
and
one
Text
sayes
,
Christ
is
made
to
us
of
God
wisdome
,
righteousnesse
,
sanctification
,
and
redemption
.
It
is
in
the
great
defigne
of
God
to
glorifie
his
free-grace
,
that
Christ
should
sanctifie
us
,
not
our selves
.
So
the
Apostle
,
Rom.
8.10
.
And
if
Christ
be
in
you
,
the
body
is
dead
because
of
sinne
.
The
power
of
sin
dyes
only
where
Christ
lives
:
So
the
same
Apostle
,
2
Cor.
5.17
.
Therefore
if
any
man
be
in
Christ
he
is
a
new
creature
;
Olde
things
are
passed
away
,
all
things
are
become
new
.
It
is
only
the
presence
of
Christ
that
overcomes
the
old
nature
in
man
,
and
slayes
the
old
corruptions
;
goe
to
what
poole
you
will
to
be
cleansed
of
your
corruptions
,
they
will
be
all
helpelesse
in
themselves
.
If
we
goe
to
Duties
and
to
Ordinances
,
wee
may
lye
there
all
our
dayes
,
and
never
have
a
cure
of
this
evill
of
sin
,
till
Christ
the
Angel
of
the
Covenant
come
and
trouble
the
waters
:
I
,
and
hee
must
put
them
in
too
,
with
his
owne
hand
of
love
,
all
the
cure
must
lye
upon
his
hand
.
This
is
the
top
of
our
glory
that
we
are
meerely
passive
:
Christ
and
free-grace
is
only
active
in
all
that
concernes
the
good
and
welfare
of
our
soules
;
what
cause
then
hath
a
sinning
soule
to
looke
of
his
interest
in
God
&
Christ
since
there
lies
all
his
reliefe
;
it
is
Sathans
counsell
wee
take
in
so
doing
:
the
mind
and
will
of
God
is
,
that
wee
should
looke
upon
him
whom
we
have
pierced
;
when
we
mourne
,
I
deny
not
any
soule
to
melt
into
evangelicall
teares
over
the
least
sin
that
lives
and
moves
in
it
;
only
be
sure
of
this
,
that
when
thou
lookest
on
a
living
sin
,
that
thou
lookest
on
it
through
Christ
that
dyed
for
it
,
and
lives
for
thee
.
This
will
make
kindly
child-like
mourning
over
sin
,
and
sweete
stedfast
resting
on
the
free
grace
of
God
.
This
is
the
meaning
of
the
holy
Ghost
in
1
John
1
,
2.
And
if
any
man
sinne
,
we
have
an
Advocate
with
the
Father
,
Jesus
Christ
the
righteous
:
And
he
is
the
propitiation
for
our
sinnes
.
As
if
the
holy
Ghost
had
said
,
a
sinning
soule
hath
no
whither
to
flye
for
reliefe
,
but
to
his
interest
in
Christ
,
and
to
look
up
to
God
through
him
;
(
for
says
the
holy
Ghost
)
he
is
our
only
Advocate
with
the
Father
,
to
plead
for
us
in
such
desperate
cases
,
he
can
plead
his
righteousness
to
be
curs
,
and
the
propitation
that
he
hath
made
for
us
,
and
there
is
no
other
pleader
either
at
the
barre
of
Justice
,
or
the
throne
of
grace
,
but
Jesus
Christ
.
There
is
no
other
name
under
heaven
by
which
men
can
be
saved
,
but
by
the
name
of
the
Lord
Jesus
Christ
.
Oh
then
where
should
poore
sinning
soules
looke
,
but
to
their
interest
in
Christ
as
sons
of
God
,
and
co-heirs
with
Christ
.
The
Prophet
Isaiah
in
Chap.
35.11
.
speaking
in
the
verse
before
of
Gods
bruising
and
putting
Christ
to
griefe
,
making
his
soule
an
offering
for
our
sins
,
saith
,
Hee
shall
see
the
travell
of
his
soule
,
and
shall
be
satisfied
.
God
is
satisfied
with
no
other
object
but
his
sons
;
he
looks
on
all
his
people
through
him
;
now
wee
must
eye
what
God
eyes
,
the
travell
of
Christ
as
our
publique
person
,
and
in
that
object
the
soule
will
live
,
and
sin
will
dye
.
God
hath
lodged
the
glory
of
his
grace
here
,
that
all
our
reliefe
should
come
in
and
through
the
Lord
Christ
:
He
came
from
the
bosome
of
Gods
love
upon
this
designe
,
to
be
eyes
to
the
blinde
,
legges
to
the
lame
,
and
to
set
the
captive
and
those
that
are
bound
in
fetters
&
chains
free
;
Is
not
Christ
then
,
and
the
bosome
of
free-grace
that
gave
him
,
the
only
object
for
a
sinning
soule
to
looke
on
for
reliefe
:
an
experienced
soule
in
these
objects
will
tell
you
that
a
glimpes
of
Gods
love
in
the
face
of
Christ
is
the
only
expeller
of
the
being
and
the
reigning
of
sin
in
it
:
such
experience
as
this
the
Apostle
speaks
of
in
2
Cor.
5.14
,
15.
For
the
love
of
Christ
constrains
us
,
because
we
thus
judge
,
that
if
one
dyed
for
all
,
then
we
were
all
dead
.
And
that
he
dyed
for
all
,
that
they
which
live
should
not
henceforth
live
unto
themselves
,
but
unto
him
which
dyed
for
them
,
and
rose
againe
.
Marke
the
spirit
of
the
Apostle
,
he
eyed
his
interest
as
one
with
Christ
in
death
and
life
:
and
speaking
of
sin
(
sayes
he
)
love
constraines
straines
me
thus
to
judge
that
I
am
dead
to
sinne
,
and
can
live
no
longer
to
it
,
because
Christ
is
my
interest
.
This
is
an
object
indeed
able
to
slay
sinne
in
the
soule
,
to
behold
our
interest
in
Christ
;
that
love
which
made
this
interest
constraines
our
soules
thus
to
judge
,
and
thus
to
act
as
being
dead
to
sin
,
because
we
are
alive
to
Christ
:
so
that
I
hope
it
is
clearely
made
out
,
that
a
soule
in
a
sinning
condition
must
eye
its
interest
in
God
as
a
Father
,
and
in
Christ
as
a
head
and
a
husband
.
For
no
other
object
besides
this
can
either
raise
a
soule
fallen
in
sin
,
or
slay
that
sinne
which
lives
in
the
soule
.
Therefore
the
exhortation
stands
firm
,
and
should
make
its
impression
on
our
soules
;
namely
that
wee
should
be
much
in
beholding
our
interest
as
we
are
the
children
of
God
,
and
as
we
are
fixed
with
Christ
in
his
eternall
love
.
I
may
safely
say
this
is
our
duty
as
well
as
our
priviledge
,
to
be
alwayes
eyeing
our
interest
in
the
love
of
God
;
for
herein
we
serve
the
ends
of
God
in
magnifying
his
grace
to
us
,
and
shedding
his
love
abroad
in
our
hearts
.
This
is
fully
proved
in
that
Rom.
8.14
,
15
,
16.
For
as
many
as
are
led
by
the
Spirit
of
God
,
they
are
the
sonnes
of
God
.
For
yee
have
not
received
the
spirit
of
bondage
againe
to
feare
:
but
ye
have
received
the
spirit
of
adoption
whereby
we
crie
Abba
Father
.
The
Spirit
it
it selfe
bearing
witnesse
with
our
spirits
,
that
we
are
the
children
of
God
.
Marke
it
,
the
Spirit
is
given
to
beare
witnesse
of
our
interest
:
and
this
is
not
a
spirit
of
bondage
,
but
that
free
spirit
in
which
we
behold
our
interest
as
children
,
and
(
sayes
the
Text
)
cry
out
Abba-Father
.
If
we
have
received
the
Spirit
,
it
is
our
duty
as
well
as
our
priviledge
to
improve
it
to
this
end
,
the
constant
beholding
of
our
interest
as
the
children
of
God
:
and
in
vers
17.
of
Rom.
8.
If
children
,
then
heirs
,
heirs
of
God
,
and
joynt-heirs
with
Christ
.
Oh
eye
this
interest
;
as
we
love
our
lives
let
us
eye
this
interest
,
this
is
our
living
upon
that
life
which
is
hid
with
Christ
in
God
;
the
perfection
of
which
shall
be
a
full
enjoyment
of
God
and
Christ
to
all
eternity
.
Againe
,
let
this
perswade
us
to
prize
highly
,
and
thrust
heartily
for
this
most
glorious
appearance
of
Christ
.
If
our
hearts
put
that
day
farre
from
us
,
wee
put
our
highest
glory
farre
from
us
;
for
till
then
we
are
as
heirs
under
age
,
not
in
full
possession
;
for
free-grace
hath
given
more
,
and
the
blood
of
Christ
hath
purchased
more
,
and
heaven
containes
more
glory
for
us
then
the
world
can
beare
to
be
revealed
:
but
Christ
shall
come
and
manifest
it
all
,
which
glory
shall
consume
the
world
,
all
corruptible
things
shal
dye
before
it
,
and
then
soule
and
body
both
shall
be
carried
above
corruption
,
to
be
filled
and
crowned
with
immortall
glory
,
though
now
we
are
sonnes
;
yet
many
times
there
is
such
clouds
of
corruptions
and
afflictions
on
us
,
that
it
hardly
appeares
what
we
are
,
much
lesse
what
we
shall
be
.
Our
glory
now
as
children
is
more
then
the
world
can
see
:
and
when
Christ
thus
appears
,
it
shal
be
more
then
the
world
can
bear
.
Oh
let
this
bear
up
our
spirits
the
few
moments
that
are
behinde
:
if
all
in
this
world
be
not
enough
,
Christ
is
hard
by
,
and
he
wil
bring
enough
with
him
.
Wait
cheerfully
,
as
those
that
believe
such
an
appearance
of
Christ
at
hand
,
in
which
we
shall
appeare
in
our
interest
and
our
union
with
him
.
Againe
,
let
this
teach
us
what
value
to
put
upon
the
world
:
it
is
too
weake
a
foundation
to
beare
all
our
glory
,
when
we
come
to
possesse
our
full
inheritance
as
co-heirs
with
Christ
,
the
world
will
be
too
narrow
to
containe
it
:
and
if
it
be
so
,
then
surely
the
world
is
not
worthy
of
our
love
,
our
joy
,
nor
our
feare
.
That
soule
which
God
loves
,
the
world
is
too
little
for
its
love
;
God
only
can
and
will
satisfie
that
love
;
he
makes
us
love
him
,
because
he
loved
us
first
;
the
flames
of
love
which
he
kindles
in
our
bosoms
he
satisfies
with
that
fountain
of
love
which
is
in
his
own
bosome
.
That
soul
which
hath
interest
in
Christ
,
and
waits
for
his
appearance
,
the
perishing
world
is
too
low
a
thing
for
him
to
rejoyce
in
.
But
he
may
always
rejoyce
in
the
Lord
,
for
there
is
a
sutable
portion
:
and
truly
there
is
no
just
cause
for
a
Saint
to
feare
the
world
,
when
Christ
hath
undertaken
for
him
at
the
throne
of
grace
;
the
world
must
hate
us
because
it
hates
him
whose
image
wee
bear
:
but
here
is
reliefe
enough
,
Christ
that
is
our
interest
in
heaven
,
he
hath
overcome
the
world
for
us
;
wee
may
be
encouraged
to
goe
to
the
Father
in
Christs
name
,
to
be
kept
from
the
evill
of
the
world
:
but
there
is
no
cause
why
wee
should
feare
that
the
world
shall
overcome
us
;
for
Christ
is
able
and
faithfull
to
preserve
all
those
the
Father
hath
committed
to
his
charge
.
Were
the
world
as
little
in
our
affections
as
it
is
in
our
interest
,
we
should
enjoy
it
more
,
and
feare
it
lesse
:
it
is
our
carnality
that
makes
it
a
King
,
and
sets
it
on
the
Throne
,
and
then
we
fall
down
and
worship
it
:
but
God
hath
made
the
world
our
foote-stoole
,
as
it
is
Christs
,
for
he
is
our
interest
,
and
what
is
his
glory
as
our
head
,
is
our
glory
as
his
members
:
when
the
world
concerning
Saints
is
mentioned
by
God
it
is
as
an
additionall
thing
:
but
Christ
and
his
righteousnesse
is
a
Saints
interest
.
The
holy
Ghost
gives
the
world
this
title
,
The
meate
that
perishes
:
but
Christ
is
that
portion
which
endures
for
ever
;
call
not
that
enough
which
is
not
enough
for
a
moment
;
a
frowne
from
God
can
in
a
moment
darken
all
the
world
,
and
a
smile
from
God
as
soon
out-shine
all
the
beauty
of
the
world
.
Oh
then
Saints
,
let
this
teach
us
toknow
our
ful
interest
in
God
,
and
the
emptinesse
of
this
empty
perishing
world
.
Lastly
,
This
cals
all
Saints
to
rejoyce
in
the
glorious
appearance
of
Christ
;
that
will
be
a
day
of
glory
that
never
will
have
night
:
the
sun
that
will
give
give
light
unto
that
day
will
be
the
Sonne
of
righteousnesse
,
and
the
God
of
grace
:
we
shall
from
that
to
all
eternity
never
behold
nor
enjoy
lesse
glory
then
God
himselfe
;
God
filling
us
,
and
all
that
glorious
company
above
,
not
only
revealing
,
but
communicating
the
fulnesse
of
his
glory
to
us
:
so
that
our
vilde
bodies
shall
be
made
like
unto
his
glorious
body
,
and
the
whole
soule
and
body
made
capable
to
receive
,
and
shall
be
satisfied
with
the
fulnesse
of
God
,
all
the
glory
of
Heaven
shall
center
in
our
bosomes
,
and
that
shall
be
the
feast
which
the
Lamb
and
his
Wife
shall
keep
to
all
eternity
.
Is
not
this
a
fit
subject
for
our
joy
,
if
such
a
day
as
this
be
at
hand
?
Oh
then
rejoyce
all
you
whose
interest
is
in
Christ
;
for
every
moment
in
this
dying
world
hastens
to
this
day
;
all
the
clouds
we
see
in
this
darke
world
are
flying
away
,
that
this
Sun
of
Righteousnesse
may
breake
forth
in
its
full
splendor
and
glory
;
the
world
dyes
,
that
we
may
live
;
things
that
now
appeare
,
they
perish
to
make
way
for
this
glorious
appearance
of
Christ
:
and
therefore
live
now
upon
this
,
not
only
that
we
are
children
:
but
knowing
that
when
hee
shall
appeare
we
shall
be
like
him
,
for
(
sayes
the
Text
)
we
shall
see
him
as
he
is
.
CHAP.
V.
Christ
is
the
foode
of
living
soules
.
John
6.48
.
I
am
that
bread
of
life
.
THESE
words
they
are
a
cleare
and
plaine
testimony
of
our
Saviour
concerning
himselfe
.
In
verse
33.
of
this
Chapter
,
he
tels
the
Jewes
,
that
the
bread
of
God
came
downe
from
heaven
,
Joh.
6.33
.
and
giveth
life
unto
the
world
.
For
the
bread
of
God
is
he
which
commeth
downe
from
heaven
,
and
giveth
life
unto
the
world
:
and
then
in
vers.
35.
and
vers.
48.
So
that
we
must
consider
these
words
under
these
two
heads
.
First
,
Head
.
1
The
Lord
Jesus
Christ
to
be
that
bread
which
came
downe
from
heaven
.
Secondly
,
Head
.
2
The
Lord
Jesus
Christ
to
be
that
bread
which
gives
life
to
the
world
.
For
proofe
of
this
first
head
,
we
need
goe
no
further
then
this
Chapter
,
in
which
every
testimony
to
this
truth
is
the
witnesse
of
the
Lord
of
truth
,
even
Christ
himselfe
:
to
that
of
the
33.
verse
,
take
the
38.
verse
of
this
Chapter
;
For
I
came
downe
from
heaven
,
not
to
doe
my
owne
will
,
but
the
will
of
him
that
sent
me
.
So
in
vers.
52.
I
am
the
living
bread
which
came
downe
from
heaven
.
And
likewise
in
vers.
58.
This
is
that
bread
which
came
downe
from
heaven
.
Christ
speaking
in
the
verse
before
this
of
his
Fathers
sending
him
:
these
Scriptures
prove
the
truth
.
But
it
will
be
said
,
Object
.
every
good
and
perfect
gift
comes
from
above
:
and
wherein
lies
the
peculiarity
of
Christ
in
this
more
then
in
other
gifts
of
God
.
I
answer
that
in
the
consideration
of
the
next
head
,
Answ.
which
is
,
that
Christ
is
the
bread
of
life
,
or
that
bread
which
gives
life
to
the
world
:
In
this
I
say
,
the
peculiarity
of
Christ
comming
from
heaven
will
appear
.
Thus
is
the
marrow
and
the
life
of
all
our
Saviours
discourse
in
this
Chapter
as
it
were
center'd
in
this
48.
vers
.
I
am
that
bread
of
life
.
In
verse
33.
he
calls
himselfe
the
bread
of
God
,
and
the
life
of
the
world
.
And
in
vers.
38.
he
shewes
how
he
came
to
be
the
life
of
the
world
,
even
by
the
will
of
God
,
sent
by
God
,
and
his
businesse
the
worke
and
the
will
of
God
.
In
this
39.
and
40.
verses
,
he
tels
us
.
And
this
is
the
Fathers
will
which
hath
sent
me
,
that
of
all
which
hee
hath
given
me
I
should
loose
nothing
,
but
should
raise
it
up
againe
at
the
last
day
.
And
this
is
the
will
of
him
that
sent
me
,
that
every
one
that
seeth
the
sonne
and
believeth
on
him
may
have
everlasting
life
,
and
I
will
raise
him
up
at
the
last
day
.
Here
our
Saviour
cleares
up
whom
hee
meant
by
the
world
,
namely
,
the
elect
and
chosen
of
God
,
which
are
given
to
Christ
by
his
Father
,
and
then
declares
that
his
worke
is
his
Fathers
will
,
and
tels
us
what
it
is
;
namely
,
that
all
which
God
his
Father
had
given
him
,
should
have
everlasting
life
in
him
.
He
tels
us
how
faithfull
he
will
be
in
this
worke
,
so
that
nothing
shall
be
lost
that
God
hath
committed
to
him
:
and
tels
us
this
is
the
will
of
God
,
Verse
40.
that
every
soule
which
hee
hath
given
to
Christ
should
have
a
discovery
of
him
,
and
believe
on
him
,
and
that
in
all
this
wil
of
God
runs
the
seed
of
eternal
life
.
For
that
part
which
is
capable
of
lying
downe
in
the
dust
to
sleepe
,
even
that
part
shal
not
be
lost
,
but
shall
be
raised
up
at
the
last
day
:
that
is
,
the
last
day
of
the
world
,
which
passeth
away
like
a
dreame
in
the
night
.
Now
if
we
lay
all
this
together
,
must
we
not
needes
acknowledge
this
truth
:
That
Christ
is
the
bread
of
God
,
the
bread
of
life
;
yea
,
the
God
of
life
.
Our
Saviour
uses
this
term
of
bread
indulgently
to
the
weaknesse
of
our
flesh
:
but
his
work
is
in
the
Spirit
,
and
if
God
give
us
the
Spirit
with
the
letter
,
we
shal
discerne
the
glory
of
Christ
as
he
is
our
life
in
his
own
light
.
This
appears
by
our
Saviours
owne
words
,
in
vers.
63.
of
this
chapter
.
It
is
the
Spirit
that
quickeneth
,
the
flesh
profiteth
nothing
:
the
words
that
I
speake
unto
you
they
are
spirit
and
they
are
life
.
Christs
words
are
spirit
&
life
,
Verse
49.
because
himself
is
our
spiritual
life
.
In
vers.
49.
Christ
tels
us
what
he
doth
mean
by
this
bread
of
life
;
Your
fathers
did
eate
Manna
in
the
wildernesse
and
are
dead
.
As
if
Christ
should
say
,
no
externals
whatsoever
is
your
life
;
you
may
feede
on
them
all
your
way
in
the
wildernesse
,
and
yet
soule
and
body
dye
.
But
in
the
two
next
verses
,
he
speaks
plainly
what
is
the
bread
he
meant
,
vers.
50.
and
51.
This
is
the
bread
which
commeth
downe
from
heaven
,
that
man
may
eate
thereof
,
and
not
dye
.
I
am
the
living
bread
which
came
downe
from
heaven
:
if
any
man
eate
of
this
bread
he
shall
live
for
ever
:
And
the
bread
that
I
will
give
is
my
flesh
which
I
will
give
for
the
life
of
the
world
.
Here
I
say
Christ
demonstrates
what
is
the
bread
hee
meant
,
namely
himselfe
in
the
flesh
,
and
he
becomes
this
bread
of
life
by
giving
his
life
in
the
flesh
for
us
.
In
the
53
,
54
,
55
,
56.
verses
of
this
chapter
,
out
Saviour
shewes
us
how
that
interest
in
him
as
a
crucified
Jesus
is
our
life
:
and
that
he
may
fully
cleare
this
out
to
us
,
he
holds
forth
himselfe
not
only
a
crucified
Saviour
,
but
a
living
God
.
In
verse
57.
As
the
living
Father
hath
sent
me
,
and
I
live
by
the
Father
:
so
he
that
eateth
me
,
even
he
shall
live
by
me
.
Our
Saviour's
argument
seemeth
to
be
thus
;
I
live
as
one
in
God
,
and
you
as
one
in
mee
:
And
thus
is
Christ
that
bread
of
life
,
or
that
bread
which
gives
life
to
his
owne
in
the
world
.
Thus
much
for
proof
to
the
two
heads
that
were
first
laid
down
;
I
shall
now
hold
out
such
spiritual
observations
from
what
hath
gone
before
,
as
I
have
received
from
Christ
.
And
the
first
observation
shall
be
this
,
namely
,
That
Christ
only
is
a
Saints
life
.
By
this
I
mean
,
that
every
sparke
of
a
Saints
life
lies
in
Christ
,
and
so
in
Christ
,
that
it
is
in
nothing
else
in
which
Christ
is
not
all
.
Christ
is
so
fully
and
solely
a
Saints
life
,
that
take
all
duties
,
ordinances
,
priviledges
,
and
externall
advantages
,
whatsoever
substracted
from
Jesus
Christ
,
and
they
are
all
dead
things
:
but
like
the
grave
cloaths
in
the
Sepulchre
,
when
Christ
was
risen
.
Our
Saviour
himselfe
beares
witnesse
to
this
truth
,
I
am
the
way
,
the
truth
,
and
the
life
.
No
man
comes
to
the
Father
but
by
me
.
It
is
a
truth
so
deare
to
God
and
Christ
,
that
Christ
speakes
to
it
in
this
place
as
fully
as
termes
can
expresse
it
,
both
in
the
affirmative
and
the
negative
.
I
am
the
life
(
sayes
Christ
)
that
is
in
the
affirmative
.
And
so
the
life
,
that
no
man
comes
to
my
Father
the
fountaine
of
life
,
but
by
me
;
there
in
the
negative
and
affirmative
,
both
in
the
negative
exclusive
from
Christ
,
and
in
the
affirmative
,
inclusive
.
If
wee
consult
that
place
in
John
16.14
.
where
our
Saviour
speaks
of
the
office
of
the
Spirit
,
and
the
usefulnesse
of
it
in
the
hearts
of
his
people
;
we
shall
find
it
speak
to
this
thing
we
have
in
hand
,
John
16.14
.
He
shall
glorifie
me
,
for
hee
shall
receiverf
mine
,
and
shall
shew
it
unto
you
.
Marke
it
,
the
work
of
the
Spirit
is
to
reveal
Christ
to
us
as
he
is
our
life
,
and
so
glorifie
Christ
in
shāwing
him
to
be
our
life
.
As
if
Christ
had
said
,
the
holy
Ghost
when
he
comes
,
hee
shall
shew
you
your
names
written
in
the
booke
of
Life
with
my
blood
:
all
your
sinnes
laid
on
me
,
and
that
I
have
buried
them
in
my
owne
wounds
,
so
that
they
shall
never
rise
up
in
judgment
more
against
you
;
my
righteousnesse
your
robe
of
glory
,
perfect
glory
in
the
sight
of
God
;
my
law
of
love
written
in
your
hearts
to
be
the
power
that
shall
slay
sinne
in
your
lives
.
Thus
the
Spirit
shall
glorifie
me
in
shewing
you
that
I
am
your
life
in
whole
and
every
part
of
it
;
Christ
as
hee
is
one
with
God
is
our
fountaine
of
life
,
&
in
all
our
addresses
to
God
,
he
is
our
way
,
truth
,
and
life
.
For
further
confirmation
take
the
experience
of
the
Apostle
.
It
is
not
I
(
saith
the
Apostle
)
but
Christ
that
lives
in
me
:
and
the
life
that
I
live
it
is
by
the
faith
of
the
Sonne
of
God
.
And
in
another
place
;
Our
lives
are
bid
with
Christ
in
God
.
Take
this
Text
for
all
,
1
Cor.
1.30
.
But
of
him
are
yee
in
Christ
Jesus
,
who
of
God
is
made
unto
us
wisdome
,
and
righteousnesse
,
and
sanctification
,
and
redemption
.
Marke
it
,
here
Christ
is
made
all
by
God
to
us
;
for
what
can
you
call
life
,
that
is
not
bound
up
in
some
or
all
of
these
.
The
29.
verse
of
that
Chapter
gives
a
good
and
āull
reason
why
God
made
Christ
all
to
his
people
:
namely
this
,
that
no
flesh
should
glory
in
his
presence
.
This
reason
is
so
full
,
that
the
truth
stands
strong
upon
it
against
all
gain-sayers
:
grace
were
nor
grace
,
if
flesh
had
any
thing
in
it selfe
to
glory
of
in
the
presence
of
God
;
our
life
to
be
only
in
Christ
,
preserves
as
entirely
the
glory
of
Gods
free-grace
,
as
it
doth
the
safety
of
our
soules
;
for
that
soul
that
glories
in
Christ
as
his
life
,
glorifies
the
free
grace
of
God
which
gave
that
life
.
When
the
Apostle
speakes
of
the
acts
of
life
in
his
soule
,
he
makes
Christ
all
;
for
sayes
hee
,
I
can
doe
all
things
through
Christ
that
strengthneth
me
.
And
the
same
Apostle
in
another
place
sayes
he
,
it
is
meerely
of
grace
that
I
am
what
I
am
:
so
that
you
see
where
Christ
is
made
all
,
there
free-grace
hath
the
glory
of
all
,
and
this
is
the
great
designe
of
God
to
all
eternity
to
glorifie
his
free
grace
.
Thus
much
shall
suffice
for
the
first
observation
:
That
Christ
only
is
a
Saints
life
.
A
second
observation
is
this
;
If
it
be
thus
,
Saints
should
value
and
esteeme
of
Christ
as
their
lives
.
Saints
,
what
meane
these
carnall
feares
?
doth
not
Christ
live
?
If
the
world
be
nothing
,
is
not
Christ
enough
?
Why
feare
you
so
much
to
loose
the
meate
that
perisbes
,
when
Christ
this
bread
of
life
lives
for
ever
:
cannot
you
be
content
the
world
should
bring
forth
wants
?
why
there
is
no
other
place
of
want
but
that
,
there
is
bread
enough
in
your
Fathers
house
.
Heaven
only
is
the
proper
place
of
fulnesse
;
doth
it
not
speake
an
undervaluing
of
Christ
,
that
carnall
feare
shall
possesse
our
spirits
of
want
,
when
Christ
the
fulnesse
of
the
God-head
bodily
is
our
life
&
portion
:
Nay
,
what
mean
these
stoopings
and
bendings
of
our
judgements
,
affections
,
&
services
to
the
world
,
and
worldly
ends
;
Is
not
this
the
end
of
it
,
to
live
in
their
love
and
esteeme
,
so
as
to
make
a
portion
of
perishing
things
,
&
friends
of
the
unrighteous
Mammon
?
Saints
,
will
this
stand
with
an
esteeme
of
Christ
as
our
life
.
A
soule
that
truly
values
Christ
,
it
pants
thus
in
spirit
:
Let
me
know
truths
as
they
are
in
Jesus
,
and
obey
them
in
the
spirit
of
Jesus
.
God
hath
made
the
world
my
foote-stoole
,
as
it
is
his
,
and
I
am
one
with
him
;
Christ
is
only
my
life
and
glory
:
I
would
trample
upon
my
foot-stoole
,
and
lie
downe
in
the
bosome
of
Christ
who
is
my
life
and
glory
;
this
is
a
soule
that
truly
values
Christ
.
But
tell
me
Saints
,
if
we
value
Christ
as
our
life
or
portion
,
and
our
crowne
of
glory
,
our
best
and
truest
friend
,
our
faithfull
brother
,
and
our
loving
husband
,
one
that
hath
borne
all
Gods
wrath
for
us
,
who
hath
dyed
that
we
might
live
,
and
whose
love
is
so
great
that
hee
cannot
live
in
heaven
without
us
.
Father
I
will
,
that
those
which
thou
hast
given
me
be
with
me
where
I
am
(
saith
Christ
in
Iohn
17.
)
If
we
thus
looke
on
Christ
,
and
value
him
,
whence
is
it
that
we
so
easily
grieve
him
.
Ingenuous
nature
teaches
this
,
to
be
tender
of
offending
them
we
value
,
and
put
a
price
upon
their
love
.
Doth
not
grace
exceede
nature
in
this
?
Surely
it
doth
.
Oh
then
let
our
lives
speak
our
loves
to
Christ
,
and
our
value
of
him
:
this
is
the
language
of
the
Spouse
,
I
charge
you
O
yee
daughters
of
Jerusalem
,
that
yee
stirre
not
up
nor
awake
my
love
till
he
please
,
Cant.
2.7
.
Love
and
value
of
Christ
wrought
this
frame
of
spirit
in
the
Spouse
:
she
was
tender
of
the
pleasure
of
Christ
,
and
improves
all
her
interest
among
the
daughters
,
that
Christ
might
rest
his
pleasure
.
Is
not
the
Spouse
here
a
type
of
a
godly
soule
that
hath
interest
in
Christ
.
If
so
,
then
sure
her
spirit
should
be
ours
:
if
we
value
Christ
,
it
will
make
us
tender
that
he
rest
his
pleasure
:
it
is
but
equall
Christ
should
have
rest
in
us
,
for
hee
hath
travailed
for
us
,
and
trod
the
wine-presse
of
his
Fathers
fury
alone
.
Now
tell
mee
Saints
,
doe
you
thinke
Christ
can
rest
,
and
take
pleasure
in
our
bosomes
,
when
they
are
so
full
of
worldly
love
,
and
carnall
aimes
and
ends
,
with
pursuites
answerable
;
doe
we
esteeme
of
Christ
when
we
make
him
such
a
bed
to
lye
in
;
can
we
say
we
love
and
value
him
,
when
we
entertaine
those
in
our
hearts
with
him
,
that
crucified
him
,
namely
our
lusts
:
Is
this
entertainment
and
company
for
the
Prince
of
glory
?
Oh
,
if
wee
prize
and
value
Christ
,
that
will
be
only
deare
to
us
which
is
deare
to
him
;
his
rest
and
his
pleasure
will
be
our
rest
and
our
joy
,
and
what
ever
wounds
Christ
will
wound
us
.
That
soule
which
sees
its
interest
in
Christ
,
and
values
that
,
beholds
Christ
upon
the
crosse
,
wounded
and
bleeding
for
his
sinnes
,
and
is
so
affected
with
that
kindnesse
of
Christ
,
that
when
ever
hee
sees
Christ
bleed
afresh
with
any
fins
committed
by
him
,
the
soule
is
as
it
were
in
Christs
roome
,
hee
is
then
crucified
,
not
to
satisfie
for
his
sin
,
for
that
he
sees
is
fully
done
by
Christ
for
him
,
and
could
never
have
been
done
but
by
Christ
:
but
the
reflection
of
love
and
the
value
of
Christ
wounds
this
soule
cleane
through
.
Christ
(
sayes
such
a
soule
)
travelled
as
low
as
Hell
to
redeeme
me
,
for
there
I
was
by
nature
.
The
first
Adam
left
me
there
,
and
the
second
Adam
only
plucked
me
out
:
and
in
this
travell
he
sweate
drops
of
water
and
blood
;
hee
tore
his
way
through
his
owne
bowels
to
redeeme
my
soule
;
he
puts
his
owne
robe
of
righteousnesse
on
me
,
and
never
leaves
this
pursu
it
of
love
till
he
bring
mee
into
his
Fathers
and
his
owne
glory
,
and
I
can
never
sin
against
lesse
love
then
this
.
Oh
this
value
of
Christ
,
it
makes
a
gracious
soule
exceeding
tender
of
any
thing
that
may
displease
Christ
whom
his
soule
loveth
.
An
experienced
soule
in
the
wayes
of
Christ
will
tell
you
it
is
the
hardest
travel
that
ever
it
went
,
to
step
a
step
in
the
ways
of
sin
,
after
it
hath
apprchended
the
love
of
Christ
,
&
been
taught
by
the
spirit
to
value
that
love
:
and
I
believe
if
Sathan
could
speak
truth
,
he
would
confesse
it
to
be
the
hardest
work
he
hath
to
draw
a
soule
that
beholds
Christs
love
,
and
values
that
love
in
any
soule
.
Therefore
as
the
only
remedy
against
sin
,
eye
Christ
,
love
&
value
him
.
But
Saints
,
if
we
thus
value
Christ
as
our
life
and
our
all
,
whence
is
it
that
in
time
of
distresse
we
seek
reliefe
of
broken
cisterns
,
and
forsake
the
fountain
of
life
?
my
meaning
is
this
.
When
under
a
weake
or
a
wounded
state
by
sin
,
we
flye
to
duties
for
relief
,
and
not
to
Christ
:
to
renew
the
graces
of
Christ
in
us
,
and
not
to
eye
our
interest
in
Christ
as
hee
is
the
gift
of
free-grace
;
this
is
an
undervaluing
of
Christ
,
who
in
Prov.
3.18
.
is
said
to
be
a
tree
of
life
,
those
graces
you
would
live
on
is
the
fruits
of
this
tree
,
and
are
only
fruits
of
life
as
they
flow
from
interest
&
communion
with
this
tree
of
life
;
doe
but
consider
the
folly
of
our
spirits
when
wee
flie
from
Christ
to
duties
,
and
to
the
stirring
up
of
gifts
and
graces
in
us
for
our
reliefe
in
such
a
state
;
for
fallen
man
is
a
creature
that
can
act
no
grace
in
himselfe
,
and
grace
without
the
breathings
of
Christ
is
as
dead
as
man
:
no
grace
can
act
it selfe
.
Take
our
Saviours
testimony
to
this
truth
in
John
15.4
,
5.
Abide
in
me
and
I
in
you
:
as
the
branches
cannot
be
are
fruit
of
it selfe
except
it
abide
in
the
Vine
,
no
more
can
yee
except
you
abide
in
me
.
I
am
the
Vine
,
yee
are
the
branches
;
hee
that
abides
in
me
,
and
I
in
him
,
the
same
brings
forth
much
fruit
;
for
without
me
you
can
doe
nothing
.
Our
Saviour
in
this
maine
point
thinkes
it
not
enough
in
the
comparison
he
made
to
shew
fully
how
that
all
the
acts
of
life
in
us
flows
from
himself
which
is
our
life
.
But
he
concludes
in
these
plain
words
,
without
me
(
sayes
he
)
you
can
doe
nothing
.
The
Spouse
of
Christ
in
Cant.
4.
last
.
she
honors
Christ
in
believing
this
truth
,
for
she
cals
for
the
Spirit
of
Christ
to
blow
upon
her
garden
of
spices
that
they
may
flow
forth
.
The
spices
here
are
the
graces
of
a
Saint
,
and
it
is
the
breathings
of
Christ
in
the
Spirit
that
gives
them
all
life
:
no
grace
hath
life
in
it selfe
,
nor
can
it
act
it selfe
:
but
Christ
he
is
the
life
and
the
motion
of
every
grace
,
as
hee
is
the
soule
it
lives
in
:
It
is
a
mistaking
Christ
,
and
an
undervaluing
of
him
,
when
we
goe
to
duties
that
they
may
carry
us
and
commend
uā
to
God
;
Christ
is
the
only
way
to
God
,
and
it
is
hee
only
that
carries
us
as
living
soules
to
duties
,
and
through
duties
,
in
and
by
his
owne
Spirit
.
The
Apostle
knew
this
well
enough
,
when
he
made
that
prayer
,
Coloss.
1.11
.
Be
yee
strengthened
with
all
might
according
to
his
glorious
power
.
In
verse
10.
he
makes
this
petition
.
That
ye
might
walke
worthy
of
the
Lord
unto
all
pleasing
:
being
fruitfull
in
every
good
worke
,
and
encreasing
in
the
knowledge
of
God
.
Hiā
desire
was
,
that
the
Colossians
should
live
up
to
Jesus
Christ
,
and
walke
worthy
of
the
Lord
.
Walking
is
an
act
of
life
,
and
this
hee
knew
was
out
of
themselves
,
and
not
in
any
of
their
externall
priviledges
or
advantages
whatsoever
,
&
therefore
he
seconds
it
with
this
petition
;
That
ye
might
be
strengthned
with
all
might
according
to
his
glorious
power
.
The
Apostle
here
speaks
his
experience
;
for
in
another
place
he
doth
acknowledg
that
he
did
all
things
through
Christ
that
strengthned
him
:
And
he
prayes
here
for
the
same
strength
,
because
hee
well
knew
there
was
no
other
strength
sufficient
to
this
glorious
worke
.
The
same
Apostle
in
Heb.
12.2
.
sets
a
high
value
upon
Christ
,
and
makes
him
all
in
this
worke
of
grace
,
and
gives
it
us
in
direction
,
to
looke
unto
Jesus
the
author
and
finisher
of
faith
;
did
we
thus
eye
Christ
and
value
him
as
he
is
,
we
should
not
so
often
look
below
him
,
&
goe
in
our
own
strength
to
finish
faith
,
that
it
might
be
the
author
of
Christ
;
for
so
we
doe
when
we
will
not
close
with
Christ
till
wee
have
qualified
our selves
,
nor
thinke
free-grace
enough
in
it selfe
,
till
we
have
such
such
qualification
in
us
which
we
think
to
be
sit
for
grace
,
if
not
worthy
of
grace
.
Truly
I
know
no
worthinesse
of
our
own
that
free-grace
cals
a
sit
subject
for
it
to
work
its
owne
glory
out
of
;
I
find
God
mentioning
his
grace
under
this
confideration
,
loving
us
when
we
lay
in
our
blood
,
&
no
eye
to
pātty
uā
;
grace
lives
,
when
all
help
below
is
dead
.
Now
such
thoughts
as
these
are
exceedingly
below
Christ
,
that
is
our
life
.
Is
this
a
true
value
of
Christ
,
who
hath
done
,
suffered
,
pardon'd
&
purchased
so
much
for
us
as
he
hath
.
That
when
we
are
in
streights
,
to
goe
to
duty
for
relāef
,
and
not
to
the
God
of
duties
who
is
the
life
of
soul
&
duties
.
Is
not
this
matter
of
reproof
to
those
foolish
Galatians
,
which
began
in
the
spirit
&
would
end
in
the
flesh
.
I
thinke
there
is
not
any
piece
of
the
olde
man
in
Saints
that
darkens
more
of
the
glory
of
Gods
free-grace
,
and
damps
more
of
the
comforts
of
his
people
then
this
doth
,
to
goe
any
whether
but
to
Christ
in
streights
,
must
needs
put
a
dishonour
upon
him
,
and
be
an
undervaluing
of
him
;
for
doth
it
not
imply
thus
much
;
the
thing
we
seeke
after
is
not
to
be
had
in
Christ
,
or
not
so
soone
in
Christ
as
in
duties
,
or
at
least
that
it
is
not
only
to
be
had
in
Christ
,
but
it
is
all
one
whether
we
goe
to
him
or
not
;
now
all
these
are
conceptions
of
the
olde
man
in
us
,
when
through
the
Spirit
we
looke
upon
Christ
as
our
life
,
we
shall
see
all
fulnesse
in
him
,
grace
enough
to
pitty
,
to
pardon
,
and
to
die
for
us
:
Righteousnesse
enough
to
cloath
us
,
and
to
present
us
spotlesse
to
the
pure
eyes
of
his
Fathers
glory
:
Power
enough
to
take
us
out
of
Sathans
hands
,
and
to
defend
us
from
all
enemies
and
all
evill
:
Wisdome
enough
to
make
us
wise
in
him
,
to
guide
and
to
governe
us
,
that
our
conversations
may
be
like
children
of
light
and
heires
of
glory
:
Goodnesse
enough
to
supply
all
wants
in
us
,
and
to
give
out
fulnesse
of
his
owne
grace
to
us
,
yea
and
happinesse
enough
to
satisfie
our
soules
to
all
eternity
,
and
the
soule
sayes
Christ
is
enough
;
yea
,
he
is
all
,
and
whether
should
I
goe
but
to
him
,
he
hath
the
words
of
eternall
life
in
him
,
yea
he
is
my
eternall
life
;
this
is
the
frame
of
such
soules
as
doe
truly
prize
Christ
as
their
life
.
A
third
observation
is
this
,
Observ
.
3
That
if
Christ
be
a
Saints
life
,
then
a
Saint
only
enjoyes
his
life
as
be
lives
upon
Christ
in
the
Spirit
.
When
I
thus
mention
Christ
,
I
doe
it
as
he
doth
it
himselfe
,
I
and
my
Father
am
one
(
saith
Christ
)
and
as
I
am
in
the
Father
,
so
are
you
in
me
.
We
are
one
with
Christ
through
the
love
of
God
,
and
enjoy
this
life
through
the
Spirit
of
God
.
In
John
6.63
.
Christ
tels
us
it
is
the
Spirit
that
quickeneth
,
the
flesh
profiteth
nothing
.
As
if
hee
had
said
,
what
ever
you
enjoy
of
mee
as
your
life
,
it
is
through
my
Spirit
,
't
is
not
the
fruits
of
your
own
flesh
,
't
is
what
comes
from
me
,
that
is
spirit
and
life
to
you
;
Our
Saviour
cleares
up
this
truth
in
his
discouse
with
that
woman
of
Samaria
,
in
John
4.23.24
.
But
the
houre
commeth
,
and
now
is
,
when
the
true
worshippers
shall
worship
the
Father
in
spirit
and
in
truth
,
for
the
Father
seeketh
such
to
worship
him
.
God
is
a
Spirit
,
&
they
that
worship
him
must
worship
him
in
spirit
and
truth
.
And
in
another
Text
,
the
naturall
man
discernes
not
the
things
of
God
,
nor
cannot
,
because
they
are
spiritually
discerned
.
The
Spirit
only
reveales
the
hidden
things
of
God
:
so
the
Apostle
in
Gal.
5.16.18
.
For
we
through
the
Spirit
waite
for
the
hope
of
righteousnesse
by
faith
.
This
I
say
then
,
walke
in
the
Spirit
,
and
yee
shall
not
fulfill
the
lusts
of
the
flesh
:
but
if
yee
be
led
of
the
Spirit
,
yee
are
not
under
the
law
.
In
the
beginning
of
this
Chapter
,
the
Apostle
exhorts
them
to
stand
fast
in
the
liberty
wherewith
Christ
hath
made
them
free
:
and
in
these
verses
he
tels
them
what
this
liberty
is
,
namely
to
live
upon
Christ
in
the
Spirit
.
So
likewise
in
Ephes.
3.16
,
17
,
18
,
19.
That
he
would
grant
you
according
to
the
riches
of
his
glory
to
be
strengthened
with
might
by
his
Spirit
in
the
inward
man
,
that
Christ
may
dwell
in
your
hearts
by
faith
;
that
yee
being
rooted
and
grounded
in
love
,
may
be
able
to
comprehend
with
all
Saints
what
is
the
breadth
,
&
length
,
and
depth
,
and
heigth
,
and
to
know
the
love
of
Christ
which
passeth
knowledge
,
that
yee
may
be
filled
with
the
fulnesse
of
God
.
The
sum
of
the
Apostles
prayer
is
in
short
this
,
That
they
might
live
upon
Christ
as
their
life
,
to
know
his
love
in
all
the
demonstrations
of
it
,
which
is
above
humane
knowledg
:
but
he
begins
thus
in
verse
16.
That
they
might
be
strengthened
with
all
might
by
his
spirit
in
the
inward
man
.
Hee
layes
downe
this
as
the
foundation
;
As
if
the
Apostle
had
said
;
Who
ever
lives
on
Christ
by
faith
,
knowing
and
enjoying
his
love
in
the
breadths
,
lengths
,
depths
and
heights
of
it
,
must
doe
it
by
his
Spirit
,
that
only
can
make
true
discoveries
of
Christ
and
our
interest
in
him
.
This
is
the
proper
office
of
the
Spirit
,
as
he
is
the
comforter
promised
;
we
may
see
this
in
Ephes.
4.30
.
And
grieve
not
the
holy
Spirit
of
God
,
whereby
yee
are
sealed
unto
the
day
of
redemption
.
Our
interest
in
Christ
as
he
is
all
to
us
,
is
sealed
up
to
us
in
the
Spirit
,
it
is
not
a
fleshly
,
formall
,
historicall
knowledge
of
Christ
,
in
which
wee
can
live
on
him
as
our
life
,
but
it
is
to
know
him
and
enjoy
him
in
the
Spirit
,
which
is
a
lively
knowledge
of
Christ
,
and
an
enjoying
of
Christ
as
our
life
.
A
Fourth
Observation
may
be
this
;
If
Christ
be
a
Saints
life
,
Observ
.
4
then
a
Saint
should
take
heed
of
doing
any
thing
that
is
against
Christ
.
You
cannot
wounde
Christ
but
you
wounde
your
own
lives
;
Christ
is
your
life
,
and
if
hee
looke
backe
on
thee
as
he
did
on
Peter
when
he
denyed
him
,
thou
wilt
soone
reele
the
wound
in
thy
owne
bosome
;
if
this
truth
tāke
place
in
any
soule
,
let
it
then
consider
how
deare
every
soule
is
to
Christ
;
he
that
toucheth
you
(
saith
Christ
)
toucheth
the
Apple
of
my
eye
:
so
deare
are
Saints
to
Christ
,
and
Christ
so
tender
of
them
;
And
in
another
place
our
Saviour
saith
,
who
ever
offends
one
of
these
little
ones
(
his
Saints
)
it
were
better
that
a
mal-stone
were
hanged
about
their
necks
,
and
that
they
were
cast
into
the
Sea
;
So
dangerous
is
it
to
wounde
Christ
in
his
people
āŖ
O
that
this
present
age
could
spiritually
receive
this
truth
;
that
when
they
wouāāde
Christ
in
his
people
,
they
wounde
their
owne
lives
,
the
sad
experience
of
persons
and
nations
which
have
died
of
these
woundes
,
might
be
enough
to
warne
this
present
age
from
wounding
the
children
of
God
;
if
God
would
give
them
spirituall
understanding
.
Shew
me
any
example
where
the
spirituall
peāple
of
God
were
made
the
Butt
for
any
Nation
,
or
person
to
shoot
at
:
but
that
the
arrowes
flew
backe
,
and
wounded
the
heart
that
shot
them
,
even
unto
death
;
These
sad
undertakings
hath
ruined
so
many
Kings
,
and
Kingdomes
,
this
Mountaine
will
overturne
all
the
World
;
for
worldlings
will
be
alwayes
engaging
against
spiritual
Saints
,
the
seed
of
the
woman
and
the
seed
of
the
serpent
will
be
at
variance
,
till
they
be
parted
as
fare
asunder
as
heaven
and
hell
;
but
the
seed
of
the
woman
shal
prevaile
.
As
Christ
for
a
saint
,
so
Christ
in
a
saint
shal
be
a
conquerer
;
and
though
thou
maist
wounde
Christ
in
a
saint
,
yet
if
free-grace
make
not
a
cure
that
wounde
will
be
thy
death
;
thou
art
in
staken
poore
soule
,
if
thou
thinkest
thou
layest
all
thy
blowes
upon
the
Saint
thou
ami'st
at
;
No
,
Christ
he
bāares
the
blowe
,
and
thou
must
reckon
with
him
for
them
.
This
truth
makes
the
present
age
to
have
a
sad
and
a
pale
countenance
in
my
eye
;
I
cannot
thinke
they
will
live
long
that
hath
so
many
of
these
wounds
in
their
soules
;
there
is
not
a
more
deadly
path
that
sinfull
man
travels
in
than
this
,
when
he
woundes
deepest
he
kills
himself
;
sure
't
is
weightie
worke
,
Saints
should
be
doublely
careful
that
Satan
lead
not
them
into
it
,
upon
any
pretences
whatsoever
;
Christ
will
let
such
know
,
it
is
ill
requitall
for
his
woundes
,
that
they
wounde
their
brethren
,
and
so
him
in
them
.
A
Fift
and
Last
observation
shall
be
this
;
If
Christ
be
only
a
Saints
life
,
then
here
wee
may
observe
the
sad
condition
of
a
Christlesse
soule
.
It
is
a
dead
soul
,
dead
in
sinnes
and
trespasses
,
walking
according
to
the
course
of
the
world
,
and
the
Prince
of
the
power
of
the
aire
;
and
by
nature
the
child
of
wrath
;
as
it
is
in
Ephes.
2.1
,
2
,
3.
If
Christ
be
not
made
sinne
for
thee
,
thou
bearest
thy
owne
sinne
,
and
must
also
beare
the
sting
of
sinne
,
which
is
eternall
death
,
and
then
thou
art
a
dead
soule
indeed
Joh.
10
9.
Christ
speakes
in
these
words
,
I
am
the
doore
,
by
me
if
any
man
enter
in
,
he
shall
be
saved
.
Now
that
soule
which
comes
not
in
at
this
Doore
,
never
comes
into
the
bosome
of
God
,
where
onely
is
salvation
;
and
therefore
a
Christlesse
soule
must
needs
be
in
a
miserable
condition
;
for
farther
proofe
to
this
,
take
that
Job
.
3.
last
.
And
be
that
believeth
not
the
Sonne
shall
not
see
life
:
but
the
wrath
of
God
abideth
on
him
.
If
this
makes
not
up
a
condition
fully
miserable
to
have
the
wrath
of
God
abiding
on
a
soule
?
I
know
not
what
doth
;
and
this
is
the
state
of
every
Christlesse
soule
,
though
it
may
have
a
name
to
live
,
yet
in
the
account
of
God
such
a
soule
is
certainly
dead
;
for
as
God
is
the
fountaine
of
life
,
so
he
hath
made
Christ
the
way
to
this
fountaine
;
and
if
God
looke
upon
any
soule
out
of
Christ
,
he
lookes
on
it
as
a
dead
soul
,
and
when
we
come
to
see
things
as
they
are
,
we
shall
see
them
as
God
sees
them
,
a
Christlesse
soule
to
be
a
dead
soule
.
This
may
be
useful
to
Saints
;
First
to
exhort
Saints
to
eye
Christ
as
their
life
,
Joh.
6.15
.
I
am
the
living
bread
,
which
came
downe
from
heaven
,
if
any
man
eate
of
this
bread
he
shall
live
for
ever
.
So
our
Saviour
againe
in
Joh.
14.19
.
Because
I
live
,
yee
shall
live
also
.
In
both
places
Christ
speakes
our
life
to
be
in
interest
with
him
,
and
that
we
should
eye
this
interest
,
and
feed
on
this
bread
of
life
;
in
2
Cor.
5.
last
.
For
he
hath
made
him
to
be
sin
for
us
,
who
knew
no
sin
;
that
wee
might
be
made
the
righteousnesse
of
God
in
him
.
So
in
1.
Cor.
1.30
.
But
of
him
are
yee
in
Christ
Jesus
,
who
of
God
is
made
unto
us
wisdome
,
and
righteousnesse
;
and
sanctification
and
redemption
.
Mark
it
,
how
the
holy
Ghost
sets
out
all
our
life
in
Christ
:
that
wee
might
looke
on
it
by
faith
,
our
interest
in
Christ
as
he
was
made
sin
for
us
,
and
we
the
righteousnesse
of
God
in
him
;
and
as
he
is
made
of
God
wisdome
,
righteousnesse
,
sanctification
,
and
redemption
to
us
;
what
is
the
end
of
God
in
this
,
thus
to
hold
out
our
interest
in
Christ
,
as
our
life
in
the
parts
and
whole
of
the
it
?
But
that
we
should
glorifie
that
grace
which
hath
made
Christ
thus
to
be
all
to
us
,
by
looking
upon
Christ
as
he
is
our
life
.
The
Prophet
Isaiah
in
Chap.
53.5.10
,
11.
verses
,
beares
witnesse
to
this
truth
,
and
carries
on
the
same
designe
in
shewing
Saints
the
originall
love
of
God
,
in
making
Christ
to
be
our
interest
of
life
.
Hee
holds
forth
Christ
as
hee
was
wounded
for
our
transgressions
,
bruised
for
our
iniquities
,
the
chastisement
of
our
peace
laid
on
him
,
so
that
with
his
stripes
we
are
healed
.
God
making
Christs
soule
an
offering
for
sinne
,
and
in
the
beholding
of
the
travell
of
Christs
soule
is
fully
satisfied
.
I
say
Christ
is
thus
held
forth
in
his
word
that
we
should
so
looke
upon
him
in
the
Spirit
.
In
Gal.
3.13
.
it
is
thus
written
;
Christ
hath
redeemed
us
from
the
curse
of
the
law
,
being
made
a
curse
for
us
.
This
is
a
precious
and
safe
object
thus
to
looke
on
Christ
;
what
a
life
of
heavenly
joy
will
come
into
our
soules
in
beholding
Christ
thus
as
our
life
.
Christ
hath
borne
the
curse
himselfe
,
and
layes
nothing
but
the
blessing
upon
us
.
He
beares
all
the
stripes
,
and
cloaths
us
with
his
owne
righteousnesse
;
hee
leaves
not
a
tittle
of
wrath
for
an
elect
soule
to
beare
,
for
he
bears
every
stripe
,
and
all
the
curse
himselfe
,
till
God
acknowledge
himselfe
fully
satisfied
with
the
travell
of
his
soule
,
Ephes.
2.13
.
But
now
in
Christ
Jesus
yee
who
sometimes
were
afarre
off
,
are
made
nigh
by
the
blood
of
Christ
.
Christ
so
beares
all
the
curse
,
and
takes
away
all
the
wrath
of
God
,
that
he
by
his
blood
brings
the
soule
neere
to
God
,
into
the
bosome
of
God
,
so
that
such
a
soule
is
a
happy
soule
.
In
every
condition
,
if
it
be
Christ
to
live
,
't
is
gain
to
dye
,
Phil.
1.21
.
This
is
an
object
fit
for
precious
Saints
,
eternall
soules
to
look
on
;
we
are
too
earthly
in
our
object
when
we
look
below
the
Lord
Jesus
.
If
we
make
duties
our
object
,
't
is
too
low
,
they
are
not
our
life
,
but
the
fruits
of
life
.
A
man
doth
not
live
,
because
he
acts
,
but
he
acts
because
he
lives
.
The
Apostle
desires
to
know
nothing
but
Christ
and
him
crucified
:
and
plainly
speaks
this
,
not
to
be
found
in
his
owne
righteousnesse
,
but
in
Christs
,
Ephes.
2.8
,
9
,
10.
For
by
grace
are
yee
saved
through
faith
,
and
that
not
of
your selves
,
it
is
the
gift
of
God
.
Not
of
workes
least
any
man
should
boast
;
for
wee
are
his
workmanship
created
in
Christ
Jesus
unto
good
workes
,
which
God
hath
before
ordained
,
that
we
should
walke
in
them
.
Marke
it
,
here
is
workes
as
the
fruits
of
our
life
,
and
interest
in
Christ
,
and
the
reason
is
given
in
the
first
words
,
namely
the
great
design
of
God
for
his
own
glory
,
that
all
may
spring
from
grace
.
Now
this
is
our
interest
in
Christ
,
and
the
life
and
sweet
of
all
this
will
fill
our
soules
,
when
in
the
Spirit
we
looke
on
Christ
as
our
life
.
This
may
invite
every
soule
to
cast
it selfe
on
Christ
as
its
life
,
and
rest
on
him
.
Let
the
soule
that
is
the
worst
of
sinners
in
its
owne
eye
remember
this
,
it
is
of
grace
that
we
are
saved
,
and
Christ
is
the
great
gift
of
Gods
free-grace
.
The
Prodigall
when
hee
said
there
was
bread
enough
in
his
Fathers
house
,
doubtlesse
eyed
Christ
.
There
is
in
Gods
eye
price
enough
,
blood
enough
,
righteousnesse
pure
enough
,
which
makes
life
full
enough
,
for
Christ
is
all
this
,
Rom.
8.33
,
34.
Who
shall
lay
any
thing
to
the
charge
of
Gods
elect
?
It
is
God
that
justifies
?
Who
is
be
that
condemneth
,
it
is
Christ
that
dyed
,
yea
rather
that
is
risen
againe
,
who
is
even
at
the
right
hand
of
God
,
who
also
maketh
intercession
for
us
.
The
Apostle
here
makes
a
challenge
,
but
he
doth
it
upon
a
sure
gound
,
namely
God
justifying
a
soule
through
its
interest
with
Christ
in
his
death
,
resurrection
,
and
intercession
.
This
treasure
is
laid
up
in
God
for
thee
poore
soule
,
that
sayest
thou
hast
no
worthinesse
of
thy
owne
.
It
is
the
will
of
God
that
the
ends
of
the
earth
should
looke
up
to
Christ
,
so
that
those
might
have
milke
and
honey
freely
,
which
have
no
price
nor
no
money
of
their
owne
.
Poore
soule
,
I
will
give
thee
one
Text
to
live
upon
for
ever
,
Ephes.
2.4
,
5.
But
God
who
is
rich
in
mercy
,
for
his
great
love
wherewith
he
loved
us
,
even
when
we
were
dead
in
sins
,
hath
quickened
us
together
with
Christ
.
By
grace
yee
are
saved
.
Make
thy
condition
worse
then
this
if
thou
canst
,
to
be
dead
in
sins
:
And
then
know
this
,
God
is
rich
in
mercie
,
his
love
is
exceeding
great
,
it
exceeds
the
greatnesse
of
thy
sins
.
This
love
is
so
great
,
that
it
can
take
soules
dead
in
sins
,
and
quicken
them
together
with
Christ
:
and
if
you
will
know
the
reason
of
all
this
,
it
is
by
grace
that
we
are
saved
.
What
canst
thou
say
now
,
poore
doubting
soule
?
All
life
is
without
thy selfe
,
it
is
by
grace
that
thou
art
saved
.
If
thou
canst
not
see
thy selfe
worthy
,
why
yet
see
God
is
gracious
:
It
is
not
Gods
designe
to
looke
out
worthy
soules
,
but
to
take
unworthy
soules
,
and
magnifie
his
grace
on
them
.
It
will
be
no
presumption
but
faith
and
obedience
to
rest
on
Christ
,
to
such
an
end
as
to
magnifie
the
free-grace
of
God
;
when
wee
rest
on
Christ
as
our
life
,
wee
doe
as
much
as
in
us
lies
justifie
and
magnifie
that
free-grace
which
gave
Christ
to
be
our
life
.
And
on
the
contrary
,
when
wee
will
not
rest
on
Christ
wholly
as
our
life
,
till
wee
have
wrought
up
some
qualifications
in
our selves
;
we
deny
this
gift
of
God
,
and
our
like
to
be
from
free-grace
.
The
Text
speaks
plainly
,
it
is
of
grace
that
we
are
saved
.
Oh
let
God
have
the
glory
of
his
grace
,
for
the
life
of
our
soules
lies
in
it
;
there
is
no
other
way
to
enjoy
interest
in
Christ
,
but
to
lay
hands
on
him
as
the
gift
of
grace
:
and
it
appeares
that
a
Christ-lesse
soule
is
a
dead
soule
.
Is
it
better
to
be
dead
soules
,
then
to
have
life
meerely
from
grace
?
If
not
,
oh
then
honour
grace
,
let
Christ
be
our
life
;
though
we
are
wholly
dead
in
our selves
,
yet
cast
thy selfe
upon
Christ
as
the
gift
of
Gods
free-grace
for
thy
life
.
But
in
the
last
place
;
If
Christ
be
only
a
Saints
life
,
and
a
Saint
enjoyes
this
as
he
lives
upon
Christ
in
the
Spirit
;
Then
let
this
teach
us
always
at
the
throne
of
grace
to
be
pleading
the
promise
of
the
Father
&
the
Son
to
powr
out
the
holy
Spirit
upon
us
,
and
not
rest
satisfied
without
the
Spirit
,
in
any
or
in
all
externals
,
not
in
a
bare
literall
knowledg
,
no
nor
a
Christ
only
in
the
flesh
,
but
only
to
know
God
and
Christ
,
and
to
live
on
them
in
the
Spirit
.
To
know
truths
as
they
are
in
Jesus
,
is
to
know
them
in
the
Spirit
of
Jesus
:
and
this
is
our
Saviours
owne
promise
,
John
14.26
.
That
when
the
Comforter
(
which
is
the
holy
Ghost
)
comes
,
he
shall
teach
you
all
things
.
We
are
therefore
seeking
something
below
Christ
,
and
so
apt
to
deifie
a
form
,
because
we
know
so
little
of
Christ
in
the
Spirit
.
In
John
7.38
,
39.
There
is
a
glorious
promise
of
the
full
powrings
forth
of
the
Spirit
upon
believers
.
He
that
believes
on
me
(
as
the
Scripture
hath
said
)
out
of
his
belly
shall
flow
rivers
of
living
water
.
But
this
spake
hee
of
the
Spirit
,
which
they
that
believe
on
him
should
receive
.
I
know
nothing
,
but
this
promise
is
the
interest
of
all
believers
,
&
it
is
worth
the
pleading
at
the
throne
of
grace
.
The
Apostle
Rom.
8.
tels
us
what
use
Saints
make
of
the
Spirit
.
They
walke
by
it
above
the
flesh
;
he
cals
it
the
law
of
the
Spirit
of
life
in
Christ
Jesus
,
which
hath
made
us
free
from
the
law
of
sinne
and
death
;
this
is
the
spirit
that
dwels
in
a
Saint
,
and
shall
raise
him
up
at
the
last
day
.
In
the
11.
verse
,
this
Spirit
is
Gospel-administration
,
&
Saints
interest
under
the
Gospel
;
thus
Saints
worship
God
in
the
Spirit
,
John
4.23
.
But
the
houre
commeth
,
and
now
is
,
when
the
true
worshippers
shall
worship
the
Father
in
spirit
and
in
truth
.
A
Saint
is
wholly
carried
up
to
Christ
his
life
by
the
Spirit
,
and
all
the
acts
of
his
life
is
the
workings
of
the
Spirit
in
him
,
Gal.
5.5.16
,
17
,
18.
There
the
soule
waites
for
the
righteousnesse
of
Christ
by
faith
through
the
Spirit
:
and
when
he
comes
to
walke
in
God
,
and
to
live
up
his
interest
in
Christ
;
it
is
all
through
the
Spirit
,
and
it
is
only
through
the
Spirit
of
God
in
them
that
dead
creatures
are
made
living
Ordinances
.
The
institution
is
,
doe
this
in
remembrance
of
me
;
Now
it
is
the
Spirit
which
gives
an
ordinance
to
this
life
.
Our
Saviour
tels
us
in
John
6.63
.
The
flesh
profiteth
nothing
,
nor
the
word
;
it
is
the
Spirit
that
quickens
and
makes
alive
.
The
reason
is
cleare
,
God
and
Christ
is
in
the
Spirit
;
now
to
enjoy
God
in
his
originall
love
with
Christ
in
all
hee
is
as
the
fruits
of
this
love
;
this
is
our
life
,
and
this
can
only
be
in
the
Spirit
.
Oh
then
it
concerns
us
to
plead
our
interest
as
children
for
the
spirit
of
Adoption
,
as
it
is
in
Rom.
8.14
,
15
,
16.
It
is
the
breathings
of
the
Spirit
which
makes
dead
bones
to
live
;
Ordinances
and
soules
will
be
both
dead
without
Christ
in
the
Spirit
;
it
is
expedient
to
goe
(
sayes
Christ
)
to
send
the
comforter
,
and
it
is
as
needfull
that
he
give
the
Spirit
;
without
it
we
can
never
have
fellowship
with
the
Father
nor
the
Sonne
,
in
whom
only
our
joy
,
our
life
,
and
our
glory
will
be
full
;
In
this
Spirit
only
can
wee
live
upon
Christ
as
hee
is
the
bread
of
life
,
and
our
bread
of
life
.
CHAP.
VI.
Christs
reigne
by
his
Spirit
is
the
Saints
liberty
from
bondage
.
Gal.
4.5
,
6.
To
redeeme
them
that
were
under
the
law
,
that
we
might
receive
the
adoption
of
sonnes
.
And
because
yee
are
sonnes
,
God
hath
sent
forth
the
spirit
of
his
Sonne
into
your
hearts
,
crying
Abba-Father
.
THE
Apostle
Paul
in
almost
this
whole
Epistle
,
makes
it
his
businesse
and
designe
to
discover
to
Saints
their
liberty
in
Christ
:
and
as
it
appeares
by
the
Apostles
writing
to
them
in
the
foregoing
chapter
and
in
this
.
These
Saints
to
which
he
did
more
particularly
write
,
lay
under
legall
principles
,
and
moved
with
legal
spirits
;
now
for
a
remedy
of
this
to
them
,
and
all
Saints
after
them
,
in
these
two
verses
the
Apostle
holds
forth
Christ
under
a
double
capacity
;
namely
,
Justification
and
Sanctification
to
the
Believer
.
And
in
both
a
perfect
freedome
from
the
law
,
so
far
as
it
is
freedome
,
to
be
delivered
from
it
.
The
first
of
these
two
verses
holds
out
Christ
justifying
of
his
people
in
the
redemption
of
his
blood
,
from
what
ever
the
law
could
accuse
them
of
,
or
charge
upon
them
.
The
latter
verse
holds
forth
the
fruits
of
this
redemption
,
or
indeede
a
part
of
this
redemption
it selfe
;
Namely
this
,
That
because
we
are
sonnes
,
God
hath
sent
forth
the
spirit
of
his
Sonne
into
our
hearts
,
crying
Abba
Father
.
Either
of
these
two
parts
are
worthy
a
Saints
study
and
admiring
for
ever
;
I
shall
lay
the
foundation
of
what
shall
follow
in
this
Point
,
Namely
,
that
it
is
part
of
the
Redemption
of
the
bloud
of
Christ
to
a
believer
,
that
no
law
should
command
or
,
rule
in
the
conscience
or
spirit
of
a
believer
,
but
the
Law
of
love
;
the
spirit
of
Adoption
is
here
given
forth
to
that
very
end
,
that
in
it
the
soule
may
keep
its
communion
close
with
God
,
and
Christ
;
and
be
alwayes
able
to
cry
Abba
Father
.
In
the
proofe
of
this
we
must
consider
the
first
and
second
Adam
,
as
wee
were
in
the
first
Adam
we
lay
under
a
law
of
Creation
,
and
a
Covenant
of
workes
;
as
creatures
to
obey
our
Creator
,
and
in
obeying
to
have
life
;
doe
and
live
,
but
transgresse
and
die
;
In
the
day
thou
eatest
thereof
thou
shalt
die
the
death
.
But
in
the
second
Adam
the
Lord
Christ
,
the
Covenant
we
are
under
is
not
of
workes
,
but
of
grace
,
the
law
is
not
in
the
letter
but
in
the
spirit
,
not
written
in
Tables
of
stone
,
but
in
the
hearts
of
his
people
by
his
Spirit
,
as
appeares
clearely
where
the
Covenant
of
Free-Grace
is
recorded
,
as
in
Jer.
31.33
,
34.
and
in
Heb.
8.10
.
In
both
places
God
doth
not
only
covenant
to
be
our
God
reconciled
to
us
,
not
imputing
sin
and
iniquity
to
his
people
any
more
:
but
also
to
put
his
Law
in
our
inward
parts
,
and
to
write
it
in
our
hearts
;
so
that
this
way
he
will
teach
and
rule
in
the
hearts
of
his
people
,
under
that
covenant
of
which
Christ
is
the
Mediator
.
God
is
a
Spirit
and
when
he
promiseth
to
write
his
law
in
our
hearts
,
wee
must
understand
him
thus
,
the
workings
of
his
spirit
in
the
hearts
of
his
people
;
Letter
shall
be
turned
into
spirit
,
Christ
shall
be
a
King
as
well
as
a
Saviour
,
and
as
a
spirituall
King
,
so
his
law
and
his
government
spirituall
,
that
the
Lord
Christ
and
his
Father
may
appeare
one
in
this
great
engagement
of
teaching
,
and
ruling
in
the
hearts
of
his
people
by
the
Spirit
;
let
us
looke
into
Christs
promise
,
Joh.
14.15
,
16
,
17.26
.
ā
Jo.
16.13
,
14.
Here
the
Lord
Christ
promiseth
to
performe
that
Office
of
his
intercession
to
God
for
us
,
that
he
would
make
good
his
owne
covenant
,
and
give
his
spirit
to
comfort
,
lead
,
and
guāde
,
the
soules
of
his
people
:
Now
the
making
good
of
Gods
covenant
,
and
the
efficacy
of
Christs
intercession
for
this
spirit
to
rule
in
the
hearts
of
his
people
,
every
soule
in
its
owne
particular
can
best
cleare
up
the
faithfulnesse
of
God
,
and
Christ
.
But
the
Apostle
Paul
in
the
power
of
the
spirit
sets
it
out
at
large
,
in
Rom.
8.2
,
3
,
4
,
5.9
,
10
,
11.14
,
15.26
,
27.
Observe
the
exprestious
of
the
holy
Ghost
in
the
second
verse
,
For
the
law
of
the
āpirit
of
life
in
Christ
Jesus
,
hath
made
me
free
from
the
law
of
sin
and
ćā¦ć
is
mention
of
a
double
law
,
and
as
distinct
each
from
other
as
life
and
death
;
the
law
of
the
spirit
of
life
in
Christ
Jesus
,
and
the
law
of
sin
and
death
:
I
looke
on
these
two
as
that
which
depends
on
the
two
Covenants
,
that
of
Workes
,
and
that
of
Grace
,
or
as
it
is
else-where
expressed
,
the
Law
of
the
first
and
second
husband
,
which
is
the
first
and
second
Adam
;
Now
whilst
the
first
Adam
is
alive
in
the
conscience
,
the
conscience
is
kept
under
his
law
,
which
is
thus
the
law
of
sin
and
death
;
as
it
makes
known
sin
,
and
the
wages
of
sin
which
is
death
,
but
sin
saith
the
Text
is
not
imputed
where
there
is
no
law
,
Rom.
5.13
.
and
in
Rom.
6.23
.
the
wages
of
sin
is
death
.
And
then
in
Rom.
7.
beginning
;
the
Apostle
saith
this
law
hath
dominion
over
the
conscience
so
long
as
the
first
husband
lives
.
From
these
places
I
judge
I
am
not
mistaken
in
the
interpreting
the
law
of
sin
and
death
:
but
that
the
holy
Ghost
clearly
meanes
that
law
of
Creation
,
doe
and
live
,
or
the
bare
Letter
of
command
in
the
conscience
.
Only
let
us
consider
what
is
meant
by
the
law
of
the
Spirit
of
life
in
Christ
Jesus
;
which
I
understand
thus
,
That
through
that
union
the
soule
of
a
believer
hath
with
Christ
it
is
made
spirituall
;
Christ
in
his
Kingly
Office
in
throned
in
the
conscience
,
and
the
the
soule
resting
in
the
bosome
of
Christ
as
a
dutifull
Spouse
in
the
bosome
of
her
beloved
husband
;
and
his
law
is
the
law
of
the
spirit
of
life
,
that
law
which
is
life
it selfe
,
and
turnes
letter
into
spirit
.
One
thing
more
I
would
explaine
my self
in
,
that
is
how
I
understand
the
holy
Ghost
in
this
freedome
,
that
the
law
of
the
spirit
of
life
in
Christ
Jesus
hath
made
to
a
believer
from
the
law
of
sin
and
death
by
the
spirit
of
life
;
I
understand
Christ
in
the
spirit
:
Now
the
freedome
the
Lord
Christ
hath
made
for
the
soules
of
believers
from
this
law
of
Creation
,
under
the
Covenant
of
workes
;
It
is
double
,
Namely
,
from
the
condemning
power
,
&
the
ruling
,
or
reigning
power
of
the
law
in
the
conscience
.
Of
the
first
of
these
,
there
is
the
least
scruple
,
and
not
being
so
fully
within
that
I
desire
to
hold
to
,
I
shall
wave
it
,
and
keep
only
to
the
latter
,
Namely
,
how
Christ
hath
freed
the.
Believer
in
his
conscience
from
the
ruling
or
reigning
power
of
the
law
of
creation
in
the
letter
only
;
For
light
in
this
consider
the
4th
.
verse
of
Rom.
8.
and
so
forward
;
taking
in
the
latter
part
of
the
3.
verse
,
&
it
wil
appeare
to
be
the
designe
of
God
in
sending
Christ
in
the
the
flesh
,
that
Christ
in
the
Spirit
might
rule
in
the
soules
.
and
spirits
of
his
people
.
God
sending
his
Sonne
in
the
likenesse
of
sinfull
flesh
,
that
the
righteousnesse
of
the
law
might
be
fulfilled
in
us
,
who
walke
not
after
the
flesh
but
after
the
spirit
;
That
is
,
to
walke
after
the
rule
which
is
not
the
flesh
but
the
Spirit
,
and
so
goes
on
to
shew
the
difference
betweenā
flesh
and
spirite
,
making
it
all
along
a
part
of
our
redemption
in
Christ
to
live
in
the
Spirit
,
making
the
Spirit
our
light
and
our
life
,
our
rule
and
our
strength
.
In
Rom.
8.14
.
There
the
Apostle
speaks
plainly
,
and
makes
it
a
demonstration
of
our
sonne
ship
to
be
ruled
by
the
Spirit
;
For
as
many
as
are
ledde
by
the
Spirit
of
God
,
they
are
the
sonnes
of
God
.
Hee
speakes
in
verse
16.
following
,
of
the
seale
of
the
Spirit
.
But
here
he
speaks
distinctly
of
the
ruling
power
of
the
Spirit
,
that
hath
power
of
a
man
,
to
lead
the
man
as
it
pleaseth
;
and
that
is
the
terme
here
,
sonnes
of
God
led
by
the
Spirit
of
God
;
that
this
Spirit
is
sufficient
to
rule
the
consciences
of
believers
;
wee
may
plainly
see
in
Rom.
6.14
.
Sinne
shall
not
have
dominion
over
you
;
for
you
are
not
under
the
law
but
under
grace
.
I
know
not
what
can
be
more
plaine
then
this
;
here
is
a
promise
,
sinne
shall
not
have
dominion
over
us
.
And
the
reason
given
is
that
part
of
the
redemption
of
Christ
to
the
soule
of
a
believer
,
from
the
ruling
power
of
the
law
,
to
the
ruling
power
of
the
spirit
of
grace
.
Marke
the
inference
;
therefore
sinne
shall
not
have
dominion
over
you
;
because
sinne
shall
not
find
you
under
the
ruling
power
of
the
law
in
your
conscience
,
which
affords
no
stāength
against
it
:
but
sinne
shall
finde
you
under
the
law
of
the
spirit
of
grace
,
which
is
in
Christ
the
law
of
life
to
the
soule
,
and
death
to
sinne
;
therefore
sinne
and
death
shall
be
swallowed
up
of
victory
in
you
by
the
spirit
of
Christ
,
as
it
was
for
you
in
the
death
of
Christ
.
Sinne
hath
its
repulse
in
the
soule
from
the
change
of
the
law
that
rules
,
the
law
of
sinne
and
death
turned
into
the
law
of
spirit
and
life
.
I
can
doe
all
things
through
Christ
that
strengthens
me
(
saith
the
Apostle
.
)
I
am
not
delivered
from
the
dominion
of
sinne
,
because
I
have
the
light
of
the
law
of
creation
to
discover
sinā
but
I
am
under
the
law
of
the
spirit
of
life
and
grace
,
not
only
to
discover
,
but
to
destroy
sinne
;
Sin
hath
not
dominion
,
because
that
which
opposes
it
is
Christ
,
not
I.
Thus
I
have
endeavoured
to
let
you
understand
that
light
God
hath
given
mse
in
this
part
of
the
redemption
of
his
blood
,
for
his
Sonne
to
deliver
us
from
the
ruling
power
of
any
law
in
our
consciences
,
but
the
law
of
love
in
the
spirit
of
life
.
But
that
I
may
be
rightly
understood
,
I
desire
you
to
remember
a
clause
that
I
laid
down
in
the
beginning
where
I
endeavored
to
open
these
verses
;
the
clause
is
this
:
That
the
Believer
in
the
blood
and
spirit
of
Christ
hath
a
perfect
freedome
from
the
law
,
so
farre
as
it
is
freedome
to
be
delivered
.
I
laid
it
so
downe
,
that
I
might
have
here
roome
to
distinguish
betweene
the
ruling
power
of
the
law
,
and
the
matter
and
substance
of
the
law
.
In
the
first
sense
,
the
ruling
power
of
the
Law
I
doe
really
believe
from
what
hath
beene
delivered
already
,
and
some
further
reasons
that
I
shall
discover
.
That
the
conscience
of
a
believer
is
by
the
law
of
the
spirit
of
life
in
Christ
Jesus
made
free
from
the
law
of
sinne
and
death
.
But
for
the
second
part
,
the
matter
or
substance
of
the
law
,
which
I
take
to
be
the
whole
revealed
will
of
God
,
and
is
in
its
utmost
power
and
purity
written
in
the
heart
of
every
believer
;
Not
only
the
whole
revealed
will
of
God
in
his
word
made
flesh
,
and
dwelling
among
us
,
but
made
Spirit
,
and
dwelling
in
us
.
Thus
to
give
you
a
little
light
,
I
shall
be
more
full
in
what
followes
;
give
me
leave
to
adde
some
further
reasons
to
prove
the
former
thing
.
As
first
,
If
the
law
in
the
letter
be
the
rule
in
the
conscience
of
a
Believer
,
then
Moses
,
not
Christ
must
be
the
King
;
for
sayes
the
Text
,
Moses
was
faithfull
in
his
house
as
a
servant
,
but
Christ
as
the
sonne
.
Moses
may
rule
till
Christ
comes
:
but
as
Christ
had
none
to
help
him
in
the
work
of
redemption
,
no
more
will
he
in
the
work
of
ruling
.
Secondly
,
If
Moses
be
to
rule
where
Christ
hath
redeemed
,
where
is
the
making
good
of
Gods
Covenant
,
to
write
his
law
in
our
hearts
;
what
benefit
in
the
promise
of
the
comforter
,
that
spirit
of
truth
,
to
lead
into
all
truth
.
Thirdly
,
If
the
law
rule
,
and
Moses
be
King
,
the
strength
must
be
in
our selves
to
obey
;
for
neither
Moses
,
nor
the
law
in
the
letter
can
give
any
strength
.
If
either
could
,
Christ
hath
dyed
in
vaine
:
and
if
strength
be
in
our selves
,
then
Gods
designe
in
sending
Christ
is
lost
,
which
is
to
justifie
his
people
freely
by
his
grace
,
so
as
there
may
be
no
roome
for
flesh
to
boast
in
;
not
the
law
of
works
,
but
the
law
of
faith
to
be
pleaded
,
as
appears
in
that
third
chapter
to
the
Romans
.
Lastly
,
If
the
Law
be
to
rule
in
the
spirits
of
Gods
people
,
then
obedience
to
that
law
must
quiet
&
satisfie
the
hearts
of
Gods
people
.
Now
as
the
Apostle
in
Gal.
3.2
.
This
only
would
I
learne
of
you
;
Received
yee
the
Spirit
by
the
workes
of
the
law
,
or
by
the
hearing
of
faith
?
So
say
I
,
and
appeale
to
the
consciences
and
experience
of
every
Saint
,
that
tasts
the
joyes
of
life
in
God
;
received
it
you
by
the
the
workes
of
the
Law
,
or
in
the
seale
and
workings
of
the
spirit
of
life
,
in
which
you
are
freed
from
the
law
of
sinne
and
death
.
So
I
shall
come
to
that
second
part
,
the
matter
and
substance
of
the
law
;
Under
this
comprehend
the
whole
revealed
will
of
God
in
his
word
:
but
to
distinguish
betweene
that
part
of
Gods
word
,
more
distinctly
known
by
the
ten
commandements
from
any
other
part
of
the
revealed
will
of
God
in
his
word
;
but
to
the
eye
of
a
believer
,
beholding
God
,
and
every
part
of
his
revealed
will
in
Christ
,
all
is
alike
.
In
the
beginning
was
the
Word
,
and
the
Word
was
God
.
That
was
spoken
of
Christ
;
now
the
Believer
alwayes
beholding
God
in
Christ
,
which
is
his
originall
word
,
and
the
Scripture
,
only
Christ
written
out
in
the
Spirit
doth
behold
God
in
his
originall
,
and
in
his
written
word
,
in
every
part
of
it
one
:
so
that
every
part
is
of
like
beauty
and
pretiousnesse
to
the
soule
of
a
believer
.
Having
opened
my selfe
thus
farre
,
I
shall
doe
it
farther
,
and
declare
;
that
to
have
any
hope
left
to
live
as
sinfull
nature
pleases
,
casting
the
revealed
word
of
God
behind
their
backs
,
and
under
a
notion
of
redemption
to
deny
the
Redeemer
;
to
talk
of
free-grace
,
and
to
trample
grace
under
foote
;
to
deny
the
Lord
that
bought
them
;
in
walking
as
doe
others
that
know
not
Christ
.
This
is
so
far
from
entring
into
my
thoughts
,
from
that
freedome
I
have
pleaded
for
all
this
time
;
that
if
I
should
name
this
,
and
call
it
darknesse
,
I
should
call
it
Aegyptian
darkenesse
,
so
farre
from
freedome
,
that
it
is
bondage
beyond
expression
.
The
second
of
the
Ephesians
sets
it
out
best
in
these
termes
.
The
power
of
the
Prince
of
the
Aire
ruling
in
the
children
of
disobedience
.
But
that
freedome
I
plead
for
,
is
the
power
of
the
Lord
of
glory
,
ruling
by
his
Spirit
in
his
children
of
light
and
life
.
My
aime
is
not
to
take
away
that
holy
,
just
,
and
good
law
of
God
out
of
the
conscience
of
a
believer
:
but
as
God
doth
with
his
people
in
the
new
Covenant
,
and
in
Christ
the
mediator
of
it
,
establish
them
in
a
better
covenant
,
Heb.
8.
upon
better
promises
:
so
would
I
only
hold
out
the
matter
of
the
law
taken
out
of
the
hand
of
Moses
,
which
was
but
a
servant
,
and
established
in
the
heart
of
Christ
,
which
is
the
Son
,
and
by
the
Son
in
the
spirit
of
light
and
life
,
written
in
the
heart
and
conversation
of
every
believing
soule
:
And
lesse
then
this
I
thinke
is
not
in
the
covenant
of
the
Almighty
,
when
he
convenants
to
put
his
law
in
our
inward
parts
,
and
to
write
it
in
our
hearts
.
For
my
authority
in
this
,
I
shall
say
as
the
Apostle
Paul
,
in
the
3d
of
Rom.
the
last
vers.
when
in
the
greatest
part
of
the
chapter
he
hath
pleaded
this
very
cause
that
I
doe
,
he
concludes
in
these
words
;
Doe
we
then
make
void
the
law
through
faith
?
God
forbid
.
Yea
we
establish
the
law
.
So
that
it
is
cleare
,
the
law
of
life
that
makes
us
free
from
the
law
of
sin
and
death
,
which
is
Christ
living
by
his
Spirit
in
the
conscience
,
is
not
to
make
void
,
but
to
establish
upon
better
promises
from
a
law
of
death
to
be
a
law
of
life
.
Thus
much
in
generall
.
But
more
particularly
I
lay
downe
this
as
my
light
,
that
the
law
is
now
in
the
Spirit
,
&
in
the
Gospel
for
a
believer
to
walk
by
;
the
law
is
made
Gospel
,
as
Christ
is
made
flesh
;
the
Gospel
is
both
a
perfect
law
of
life
,
and
righteousnesse
of
grace
and
truth
;
why
should
we
separate
that
which
God
hath
in
his
free-grace
joyned
together
;
namely
,
Law
and
Gospel
in
one
,
under
the
government
that
is
given
to
the
childe
Jesus
.
Nor
is
the
holinesse
or
sanctification
that
God
lookes
for
in
his
believing
Saints
,
such
as
is
falsehood
by
the
law
,
or
outward
command
,
but
by
the
preaching
of
faith
,
by
which
the
spirit
is
given
,
which
renewes
and
sanctifies
a
Believer
,
and
makes
him
the
very
law
of
Commandements
in
himselfe
and
his
heart
,
the
very
two
Tables
of
Moses
.
And
though
the
law
be
a
beame
of
Christ
in
substance
and
matter
,
yet
we
are
not
to
live
by
the
light
of
one
beame
;
now
when
the
Son
of
righteousnesse
is
risen
himselfe
,
that
was
a
fitter
light
for
those
who
lived
in
the
regions
of
the
shadow
of
death
;
it
is
with
the
law
now
,
or
light
of
righteousnesse
,
as
it
was
with
the
light
in
the
creation
;
when
that
which
was
scattered
was
gathered
into
one
body
of
light
.
So
Christ
now
being
revealed
,
holinesse
and
righteousnesse
as
well
as
grace
and
love
is
revealed
in
him
,
and
and
gathered
up
in
him
;
The
word
is
now
flesh
,
and
dwels
amongst
us
,
and
we
behold
his
glory
as
the
glory
of
the
only
begotten
sonne
full
of
truth
as
well
as
grace
;
is
in
substance
by
the
Spirit
set
downe
,
2
Cor.
3.16
,
17
,
18.
verses
.
There
is
the
vaile
taken
away
in
turning
to
the
Lord
.
There
is
Christ
held
forth
to
be
the
Spirit
,
and
the
spirit
of
liberty
to
his
people
:
but
observe
the
fruits
of
this
liberty
,
it
is
from
sinne
not
to
sinne
:
but
we
all
with
open
face
,
beholding
as
in
a
glasse
the
glory
of
the
Lord
,
are
changed
into
the
same
image
from
glory
to
glory
,
even
as
by
the
Spirit
of
the
Lord
,
or
of
the
Lord
the
spirit
:
so
it
is
in
the
margine
.
Thus
is
Christ
that
Sunne
to
us
which
warmes
us
in
the
very
shining
upon
us
;
the
Believer
works
,
walks
,
and
lives
under
the
Gospel
,
as
beholding
his
perfect
redemption
wrought
in
Christ
,
and
so
brings
forth
the
power
of
this
redemption
and
salvation
through
the
spirit
of
Adoption
,
freely
working
to
the
praise
of
his
free-grace
,
and
freely
obeying
from
the
life
of
this
redemption
,
doing
every
thing
in
love
,
because
of
his
love
shed
abroad
in
our
hearts
:
and
neither
taking
in
judgements
,
hell
,
or
damnation
;
nay
,
not
heaven
or
glory
,
to
force
on
the
worke
,
or
quicken
the
duty
,
but
doing
all
from
the
spirit
of
life
in
Christ
Jesus
,
except
when
corruption
or
temptation
hindereth
the
freenesse
and
spiritualnesse
in
the
duty
.
A
Spirit
at
this
pitch
is
Christ
and
his
beloved
,
both
met
in
his
garden
of
spices
:
and
by
feeding
on
the
honey
in
the
honey-combe
,
Christ
fils
the
soule
with
himselfe
,
and
delights
himselfe
in
that
fulnesse
that
is
himselfe
.
So
the
soule
in
communion
with
Christ
in
the
Spirit
sees
it selfe
compleat
in
Christ
,
so
joyes
in
its
Masters
joy
,
alwayes
satisfying
it selfe
in
that
love
that
is
Christ
himselfe
,
and
is
able
to
trumpet
out
its
glory
to
the
world
.
My
beloved
is
mine
,
and
I
am
his
;
This
is
Christ
and
his
office
,
branches
setting
about
God
,
alwayes
feeding
on
the
banquet
of
love
,
and
fitting
under
the
benner
of
love
,
God
beholding
every
elect
soule
in
Christ
;
the
soule
beholds
God
in
Christ
,
and
Christ
beholds
himselfe
and
all
his
in
God
,
and
this
vision
in
one
spirit
swallowes
up
all
into
one
;
God
beholds
every
elect
soule
as
Christ
,
Christ
beholds
every
branch
in
him
as
of
him
,
beholding
us
in
that
glory
we
shall
have
with
him
when
he
appeares
in
his
fulnesse
of
glory
,
and
the
believing
soule
in
the
Spirit
,
beholding
its
justification
,
sanctification
,
and
redemption
,
and
Christ
one
in
eternall
love
;
the
soule
is
in
this
light
transformed
into
this
love
,
that
is
God
himselfe
,
&
so
sees
nothing
of
God
but
what
is
all
God
;
such
a
soule
knowes
no
divided
Christ
,
or
parted
God
;
every
tittle
of
revealed
truth
,
which
is
Christ
written
out
by
the
Spirit
,
it
is
all
God
and
Christ
in
one
,
and
this
Spirit
that
reveales
Christ
to
the
world
in
the
word
,
and
to
the
believer
in
his
soule
,
this
Spirit
is
God
too
,
that
so
all
within
the
soule
is
God
,
all
about
the
soule
is
God
,
and
all
comes
from
the
soule
is
God
:
and
this
is
the
freedome
the
believer
in
his
conscience
hath
from
the
law
in
the
letter
,
it
is
not
destroyed
,
but
established
;
It
is
taken
out
of
the
hand
of
Moses
the
servant
,
and
put
into
the
hand
of
Christ
the
Sonne
;
it
is
not
made
void
,
but
fulfilled
for
us
and
in
us
,
who
walke
not
after
the
flesh
,
but
after
the
spirit
.
Now
behold
the
Law
in
its
glory
,
changed
from
law
to
Gospel
,
from
letter
to
spirit
,
from
Moses
to
Christ
,
from
death
to
life
,
from
an
angry
God
to
a
loving
Father
;
as
it
is
Gospel
,
so
it
is
Spirit
,
't
is
Christ
,
yea
it
is
God
himselfe
.
On
the
glory
of
that
Law
which
is
God
,
not
only
declaring
the
mind
&
will
of
God
,
but
in
the
spirit
of
love
,
filling
the
soule
with
strength
to
obey
,
from
whence
we
find
Christ
in
the
Gospel
calling
upon
those
that
love
him
to
keepe
his
Commandements
.
God
,
Christ
,
and
the
Spirit
being
in
the
Law
,
it
becomes
the
law
of
life
,
when
the
law
had
in
it
but
a
naked
demonstration
;
what
a
Creator
might
justly
require
of
a
fallen
creature
,
but
gave
no
strength
;
it
is
held
forth
under
the
termes
of
the
law
of
sinne
and
death
,
by
which
it
had
not
that
glory
to
invite
a
poore
soule
to
looke
on
it
,
because
the
soule
could
see
nothing
but
its
death
in
it
:
but
as
Christ
being
made
under
the
law
to
redeem
them
that
were
under
the
law
,
hath
satisfied
his
,
and
our
Father
fully
in
it
for
us
:
so
hee
hath
turned
this
law
into
his
law
of
love
,
into
Gospel
,
into
Spirit
,
into
himselfe
and
his
Father
.
Now
this
law
hath
that
beauty
which
allures
and
takes
every
beleeving
soule
;
nature
turned
into
grace
,
it
is
now
meate
and
drinke
to
a
believer
to
doe
the
will
of
God
in
the
Spirit
.
First
,
This
will
let
us
truly
to
understand
who
they
be
that
be
Antinomians
;
Those
that
deny
the
Law
,
if
I
may
judge
,
I
should
say
it
is
those
that
would
keepe
it
in
the
hand
of
the
servant
,
out
of
the
Sonne
;
what
can
be
a
greater
denying
of
it
,
then
to
keepe
it
in
the
Letter
out
of
the
Spirit
,
to
rob
it
of
that
glory
which
is
God
and
Christ
in
the
Spirit
.
What
soule
dare
put
it selfe
under
the
Law
out
of
Christ
,
when
in
so
doing
it
makes
it selfe
a
debter
to
the
whole
law
:
And
as
the
Apostle
in
Gal.
3.10
,
11.
sayes
;
So
many
as
are
under
the
workes
of
the
law
,
are
under
the
curse
of
the
law
,
and
under
that
law
which
can
never
justifie
before
God
.
Now
to
keepe
the
law
in
such
a
state
as
this
is
,
will
make
every
soule
shun
it
,
not
daring
to
come
under
it
,
as
seeing
nothing
but
death
in
it
.
Sathan
is
the
soules
greatest
enemy
,
in
darkning
it
with
legall
principles
,
that
it
sees
not
Christ
:
so
are
those
the
greatest
enemies
to
the
holy
,
just
,
and
good
law
of
God
,
that
would
pul
that
nature
of
Christ
in
his
Spirit
from
it
,
and
leave
it
still
,
the
law
of
the
letter
in
the
hand
of
Moses
,
when
God
and
Christ
hath
made
it
Gospel-law
,
the
law
of
love
in
the
Spirit
.
The
law
may
here
complain
,
as
the
Spouse
did
of
those
watch-men
that
rent
her
vaile
;
those
that
rend
Christ
from
the
law
,
rend
the
beautifull
vaile
,
the
glory
of
the
law
from
it
.
These
holds
forth
the
law
dead
,
like
Lazarus
in
the
grave
,
stinking
,
and
those
that
follow
it
,
weeping
.
Or
as
Pharoah
to
the
children
of
Isael
,
doubling
the
tale
of
bricks
,
and
giving
no
straw
,
what
glory
is
there
in
this
.
But
those
that
hold
out
the
Law
in
the
Spirit
,
holds
it
not
only
forth
as
a
law
that
lives
,
but
a
law
that
gives
life
,
so
farre
from
requiring
the
tale
of
bricke
to
be
doubled
,
and
give
no
straw
,
that
in
every
duty
it
brings
Christ
in
,
whence
we
are
able
to
doe
all
things
.
This
makes
it
plainely
appeare
who
they
be
which
deny
the
law
,
and
may
justly
be
distinguished
by
the
name
of
Antinomians
.
Againe
,
this
exhorts
Saints
,
that
seeing
it
is
part
of
the
redemption
of
the
blood
of
Christ
;
That
no
law
but
the
law
of
love
,
the
spirit
of
life
in
Christ
should
rule
or
reigne
in
the
conscience
of
a
believer
:
To
take
the
counsell
of
the
Apostle
in
Gal.
5.1
.
Stand
fast
therefore
in
that
liberty
wherewith
Christ
hath
made
us
free
,
and
be
not
entangled
againe
with
the
yoake
of
bondage
.
God
hath
not
given
,
nor
Saints
received
the
spirit
of
bondage
againe
to
feare
,
but
the
pirit
of
adoption
,
whereby
we
cry
Abba
Father
.
This
is
the
life
of
our
lives
,
to
live
in
the
spirit
.
It
is
the
great
promise
of
the
Gospel
to
give
the
Spirit
.
This
would
I
know
,
when
doth
the
soule
feast
,
but
when
God
spreads
tables
of
love
,
and
in
the
Spirit
bids
us
eate
my
beloved
,
eate
abundantly
,
and
be
satisfied
.
Nature
teaches
the
outward
man
to
stand
for
liberty
;
oh
then
what
should
grace
doe
,
how
should
this
stirre
us
up
to
stand
for
that
liberty
which
is
our
life
;
loose
this
,
and
loose
all
your
spirituall
life
in
a
moment
;
doe
but
once
looke
on
the
law
out
of
Christ
,
and
it
will
be
with
us
as
those
in
2
Cor.
3.15
.
But
even
to
this
day
when
Moses
is
read
,
the
vaile
is
upon
their
hearts
.
This
vaile
will
be
a
vaile
of
darknesse
,
that
the
soule
shall
not
see
Christ
in
propriety
in
any
of
his
offices
,
benefits
,
or
merits
.
If
any
or
all
these
be
deare
,
oh
then
stand
fast
in
this
liberty
wherewith
Christ
bath
made
us
free
.
This
is
that
freedome
the
Sonne
hath
made
,
which
is
freedome
indeed
:
But
if
the
Sonne
make
us
not
free
,
then
are
we
bond
men
to
eternity
.
If
thy
heart
be
hard
,
looke
on
him
whom
you
have
piereed
,
and
then
shall
it
be
evangelically
melted
.
If
sinne
sting
thy
conscience
,
looke
on
him
that
is
is
lifted
up
,
which
the
brazen
Serpent
typified
;
this
is
our
freedome
,
and
Christs
prerogative
,
the
governement
is
on
his
shoulders
;
he
is
that
King
,
and
his
Spirit
that
Law
,
which
is
only
to
reigne
in
the
conscience
of
his
people
.
Why
should
not
our
soules
count
deare
of
that
which
is
so
deare
to
Christ
and
all
his
people
.
This
is
that
glory
Christ
will
not
give
to
another
;
therefore
this
is
that
glory
wee
should
only
give
to
Christ
.
Oh
then
admire
and
extoll
for
ever
this
glory
of
the
riches
of
the
free-grace
of
God
in
Christ
,
that
hath
freely
given
this
state
of
grace
,
this
glorious
state
to
us
that
were
by
nature
the
children
of
wrath
as
well
as
others
.
It
doth
not
yet
appear
what
we
shall
be
,
so
that
more
glory
shall
be
,
then
is
yet
revealed
:
but
our
soules
must
confesse
,
that
which
doth
appeare
is
more
glory
then
wee
can
expresse
.
Sure
then
it
is
our
duty
to
admire
and
extoll
the
riches
of
this
free-grace
,
which
hath
freed
us
from
the
law
of
sinne
and
death
,
translated
us
from
the
power
of
darkenesse
to
the
Kingdome
and
government
of
his
deare
Sonne
,
enthron'd
Christ
in
our
hearts
,
and
written
his
holy
law
there
in
his
Spirit
.
Oh
let
us
extoll
this
God
in
the
fruits
of
the
Spirit
,
which
is
love
,
joy
,
peace
,
long
suffering
,
gentlenesse
,
goodnesse
,
faith
,
meekenesse
,
temperance
,
against
which
there
is
no
law
.
Thus
I
shall
conclude
;
This
is
our
freedome
so
to
live
in
the
Spirit
,
as
to
be
led
by
the
Spirit
.
CHAP.
VII
.
Saints
are
compleat
before
God
in
their
union
with
Christ
.
Coloss.
2.9
.
and
part
of
the
10.
vers
.
For
in
him
dwels
all
the
fulnesse
of
the
God-head
bodily
,
and
yee
are
compleat
in
him
.
THIS
portion
of
Scripture
is
a
part
of
Pauls
Epistile
to
the
Church
of
God
at
Colosse
,
it
is
the
very
center
of
all
those
sweete
comforts
that
the
holy
Ghost
hath
dropped
downe
in
this
Epistle
.
Nay
sure
I
am
,
it
holds
forth
the
corner-stone
of
all
the
building
.
A
Saints
perfection
,
and
the
reason
of
it
is
the
subject-matter
of
this
Scripture
.
The
reason
stands
first
in
reading
,
as
a
foundation
is
laid
before
a
sure
building
.
The
Apostle
holding
forth
a
Saints
compleatnesse
,
sets
before
it
Christ
fulnesse
.
From
these
drops
we
may
observe
these
two
points
.
First
,
That
a
Saint
hath
no
compleatnesse
in
the
sight
of
God
,
Observ
.
1
but
as
it
is
united
to
Christ
.
And
secondly
,
That
as
a
Saint
is
one
with
Christ
,
Observ
.
2
so
he
stands
compleat
before
God
in
Gods
owne
fulnesse
.
First
,
That
a
Saint
hath
no
compleatnesse
in
the
sight
of
God
,
but
as
it
is
united
to
Christ
.
To
prove
this
;
First
observe
the
scope
of
the
holy
Ghost
in
this
Scripture
.
For
in
him
,
which
is
Christ
,
dwels
all
the
fulness
of
the
God
head
bodily
.
Here
the
holy
Ghost
takes
in
the
God-head
in
all
the
fulnesse
of
it
,
and
centers
it
in
Christ
,
and
so
makes
out
the
Saints
perfection
in
union
with
him
;
As
if
he
had
said
,
all
fulnesse
in
perfection
dwels
in
Christ
as
the
fountaine
or
the
body
,
and
is
so
in
you
as
you
are
in
him
;
hee
filled
for
you
,
you
filled
in
him
;
hee
compleat
as
one
with
God
,
you
compleat
as
one
with
him
,
as
Christ
sayes
himselfe
,
I
in
the
Father
,
and
you
in
me
.
Mark
it
,
till
the
holy
Ghost
had
center'd
all
fulnesse
in
Christ
:
hee
mentions
no
compleatnesse
for
a
Saint
,
which
points
at
this
truth
,
had
not
Christ
been
full
for
us
,
wee
had
never
beene
compleat
;
and
when
he
doth
mention
the
Saints
compleatnesse
,
he
doth
it
inclusively
,
compleat
in
him
.
This
is
not
only
full
mercy
,
but
also
it
springs
from
pure
love
,
it
is
free-grace
that
wee
are
compleat
in
him
,
for
free-grace
sees
no
compleatnesse
but
in
him
.
Thou
art
my
beloved
Sonne
(
sayes
God
,
speaking
of
Christ
)
in
whom
I
am
well
pleased
.
And
in
another
place
,
I
beheld
the
travell
of
his
soule
,
and
am
well
pleased
.
I
never
met
with
any
mention
of
God
being
well
pleased
and
satisfied
,
but
Christ
was
Alpha
and
Omega
,
all
in
all
in
it
.
This
which
is
already
laid
down
,
makes
a
fair
way
for
such
a
quere
as
this
is
.
Pray
wherein
lyes
the
compleatnesse
of
a
Saint
;
what
are
the
parts
or
substance
of
Saints
compleatnesse
or
fulnesse
?
To
this
I
answer
,
it
will
be
best
discerned
by
its
contrary
.
The
Saints
fulnesse
and
compleatenesse
before
God
in
Christ
will
be
most
transparent
,
when
wee
spiritually
discern
our
condition
in
the
first
Adam
:
and
that
will
appear
in
Ephes.
2.1
,
2
,
3.
The
Apostle
speaking
there
of
a
state
of
nature
,
speaks
of
a
person
dead
in
sins
and
trespasses
,
walking
according
to
the
course
of
the
wicked
world
,
and
the
will
of
Sathan
that
Prince
of
the
Aire
,
fulfilling
the
lusts
of
the
flesh
,
and
so
by
nature
the
children
of
wrath
.
This
is
the
state
of
a
naturall
man
under
the
wrath
of
God
,
separated
from
the
bosome
of
God
,
and
so
dead
in
sins
and
trespasses
;
a
vassall
to
Sathan
,
led
by
his
will
according
to
the
course
of
the
wicked
world
,
fulfilling
the
lusts
of
the
flesh
,
alienated
from
God
&
Christ
,
&
from
the
Common-wealth
of
Israel
,
breaking
every
holy
law
of
God
so
often
as
Sathan
will
;
And
then
(
not
having
Christ
made
a
curse
for
him
)
lyes
under
the
curse
of
the
law
,
and
the
wrath
of
God
to
all
eternity
.
A
soule
fully
delivered
from
this
state
,
and
compleatly
stated
in
the
bosome
of
God
,
and
in
glory
with
Christ
,
will
be
acknowledged
a
full
compleatnesse
.
First
,
observe
the
state
of
nature
drawne
into
these
heads
.
First
,
the
wrath
of
God
.
Secondly
,
vassalage
or
slavery
under
Sathan
,
to
be
led
to
the
fulfilling
of
lusts
at
his
will
.
And
lastly
,
to
be
dead
in
sins
and
trespasses
.
In
opposition
to
these
I
shall
hold
out
justification
,
sanctification
,
and
glorification
.
And
in
these
three
heads
I
shall
endeavour
to
shew
how
we
are
compleat
in
him
,
namely
,
Christ
.
First
,
how
Christ
is
our
compleat
Justification
;
see
this
in
Rom.
3.20
.
to
the
25.
Here
Justification
exclusively
and
inclusively
is
set
forth
.
In
vers.
20.
By
the
deeds
of
the
law
no
flesh
is
justified
in
his
sight
.
There
the
holy
Ghost
shews
where
it
is
not
by
deeds
of
the
law
,
I
under
stand
our
best
duāās
the
highest
performances
wee
can
make
to
the
will
of
God
in
this
,
no
justification
.
But
then
looke
into
the
24.
verse
,
and
there
you
shall
see
Justification
lying
between
,
or
in
these
two
breasts
,
that
alwayes
flow
with
eternall
life
,
namely
the
free
grace
of
God
,
and
the
redemption
of
the
blood
of
Christ
;
here
is
free-grace
giving
Christ
to
be
our
redemption
,
and
Christ
in
his
blood
giving
satisfaction
to
his
Fathers
justice
,
bringing
us
to
lye
down
in
the
bosome
of
this
free-grace
,
which
gave
him
out
for
us
;
he
doth
this
by
being
made
a
curse
for
us
,
Gol.
3.13
.
God
and
Christ
are
one
in
this
as
in
all
things
else
;
for
layes
the
Text
,
He
hath
made
him
to
become
sinne
for
us
,
that
we
might
be
made
the
righteousnesse
of
God
in
him
.
Isa.
53.5.11
.
marke
there
,
Christ
is
wounded
for
our
transgressions
,
bruised
for
our
iniquities
,
the
chastisement
of
our
peace
laid
on
him
.
Now
marke
the
issue
,
with
his
stripes
we
are
healed
.
And
God
sees
the
travell
of
his
soule
,
and
is
satisfied
.
Here
is
God
satisfied
,
our
soules
healed
,
and
all
this
through
the
wounds
of
Christ
.
The
whole
booke
of
God
his
sull
of
this
;
take
for
proofe
only
these
two
places
more
,
Coloss.
1.13
,
14.
and
then
I
thinke
it
will
stand
fair
to
view
,
that
the
clect
Sāint
stands
before
God
for
justification
compleat
in
Christe
this
is
the
part
of
the
compleatnesse
wee
have
in
Christ
,
and
so
delivered
from
the
wrath
of
God
;
for
as
one
Text
sayes
,
were
there
no
law
,
there
would
be
no
finne
;
if
no
rule
,
then
no
transgression
;
so
may
I
say
,
the
curse
being
born
,
and
the
law
satisfied
for
us
,
we
are
free
from
all
wrath
and
condemnation
:
And
thus
are
we
freed
and
delivered
from
a
first
part
of
the
state
of
nature
,
the
wrath
of
God
;
Christ
satisfies
,
&
God
justifies
,
as
the
Apostle
expresseth
it
in
Rom.
8.
latter
end
.
Who
shall
condemn
(
sayes
he
)
Christ
hath
dyed
,
and
is
risen
,
and
God
justifies
.
So
that
there
he
makes
a
challenge
;
Who
shall
condemne
?
He
saw
this
his
compleatnesse
in
Christ
,
and
glories
in
it
.
The
second
thing
in
a
state
of
nature
is
vassalage
to
Sathan
;
to
which
in
opposition
I
proposed
our
sanctification
by
Christ
,
as
a
second
part
of
our
compleatnesse
in
him
.
For
proofe
of
this
,
take
that
known
place
where
the
holy
Ghost
sayes
,
Christ
is
made
unto
us
wisdome
,
righteousnesse
,
sanctification
,
and
redemption
,
where
Christ
is
made
by
God
our
satisfaction
,
he
is
filled
for
us
,
and
we
filled
of
his
fulnesse
,
as
that
oyntment
which
fell
from
Aarons
head
down
to
the
skirts
of
his
garment
:
so
doth
the
spirit
of
God
descend
from
Christ
to
us
,
dwelling
plentifully
in
us
,
and
so
becomes
our
sanctification
:
As
in
that
14th
of
John's
Gospel
.
The
Spirit
shall
lead
into
all
truth
;
not
only
discover
truth
,
but
lead
into
truth
.
So
the
6th
and
7th
verses
of
Coloss.
2.
rooted
,
built
up
,
and
walking
in
Christ
.
The
Apostle
in
another
place
acknowledging
his
owne
insufficiency
to
any
good
worke
;
yet
(
sayes
he
)
through
Christ
that
strengthens
me
I
can
doe
all
things
,
Coloss.
1.10
,
11.
There
is
fruitfulness
in
every
good
work
,
as
we
are
strengthned
according
to
the
mighty
power
of
Christ
:
Christ
the
Vine
,
and
we
the
branches
;
a
Saint
bears
fruit
as
he
is
in
Christ
.
Without
me
you
can
doe
nothing
(
sayes
Christ
.
)
A
Saint
hath
life
to
live
up
to
the
will
of
God
,
only
as
hee
lyes
in
the
bosome
of
Christ
,
and
suckes
life
from
him
as
being
one
with
Christ
,
so
as
the
branches
doe
from
the
Vine
,
Col.
3.3
.
A
dead
man
cannot
walk
,
no
more
can
any
man
out
of
Christ
walke
in
the
wayes
of
God
:
but
the
Saints
life
is
hid
with
Christ
in
God
:
and
therefore
sayes
the
Apostle
,
It
is
not
I
that
live
,
but
Christ
in
mee
.
I
might
abundantly
enlarge
in
this
,
but
I
forbeare
,
for
I
well
know
that
the
Spirit
of
God
in
our
soules
is
more
then
ten
thousand
witnesses
besides
.
Thus
is
Christ
the
Saints
compleatnesse
in
point
of
sanctification
,
the
which
I
hold
out
in
opposition
to
that
vassalage
that
a
natural
man
lyes
in
under
Sathan
.
The
third
thing
that
makes
up
the
naturall
mans
bondage
is
,
be
is
dead
in
sins
and
trespasses
.
To
which
I
hold
forth
as
our
compleatnesse
in
Christ
;
the
Saints
life
and
that
a
life
of
glory
,
to
prove
this
,
looke
into
Col.
3.4
.
there
is
Christ
held
out
plainly
as
our
life
,
&
saith
the
Text
,
at
his
appearing
we
shall
appeare
with
him
in
glory
,
There
is
life
in
Christ
,
and
glory
in
Christ
;
Christ
our
life
,
and
his
glory
our
glory
,
which
agrees
with
that
of
our
Saviour
,
because
I
live
you
shall
live
also
;
and
where
I
am
you
shall
be
:
As
if
the
Lord
had
said
,
my
beloved
Saints
you
are
as
safe
as
I
am
,
our
lives
and
our
glory
bound
up
in
one
,
I
laid
downe
my
life
to
take
up
yours
,
and
now
I
have
laid
up
your
life
as
sure
as
my
owne
,
both
in
my
father
and
your
fathers
bosome
,
I
in
the
Father
and
you
in
me
;
My
love
,
my
faire
one
,
my
undefiled
;
you
are
where
I
am
,
this
truth
sealed
on
Pauls
spirit
,
by
the
spirit
of
Christ
made
him
triumph
in
this
glorious
inheritance
,
and
trample
upon
all
glory
below
it
,
2
Cor.
5.1
.
He
knew
his
interest
in
an
eternall
house
,
a
building
of
God
in
heaven
;
and
in
another
place
the
same
Apostle
Hence
forth
is
laid
up
for
me
a
more
exceeding
and
eternall
weight
of
glory
,
Rom.
8.30
.
There
is
all
these
three
branches
proved
,
and
this
glory
in
the
end
of
all
:
but
it selfe
without
end
,
etarnall
glory
.
This
point
needeth
no
more
proofe
it
is
so
cleare
a
truth
,
both
in
word
and
spirit
,
proving
this
I
conceive
the
other
is
proved
also
,
That
as
a
Saint
is
in
Christ
so
he
stands
compleate
before
God
.
I
shall
now
give
you
some
reasons
of
that
which
is
gone
before
;
First
were
there
any
compleatnesse
for
a
believing
soule
but
in
Christ
,
and
not
a
full
compleatnes
for
a
believing
soul
in
Christ
,
then
God
could
not
be
a
just
God
,
which
is
blasphemy
to
imagine
;
for
God
having
made
Christ
to
beare
our
sins
,
and
wounded
him
that
we
might
be
healed
,
this
being
the
decree
of
God
,
if
there
were
any
redemption
but
in
Christ
,
God
could
not
be
just
to
Christ
.
And
Secondly
,
if
in
his
bloud
there
were
not
a
full
Rādemption
,
God
could
not
be
just
either
to
Christ
that
suffered
,
or
us
for
whome
he
suffered
;
I
come
to
doe
thy
will
O
Father
(
saith
Christ
)
Now
Christ
having
performed
every
tittle
of
his
Fathers
will
,
God
in
justice
must
make
all
redemption
to
come
through
him
;
and
to
be
to
us
a
compleate
redemption
.
A
Third
Reason
.
If
it
were
not
thus
,
then
grace
were
not
free-grace
,
nor
full
grace
.
If
there
be
any
compleatnesse
out
of
Christ
then
it
must
be
our
own
,
than
grace
is
not
free-grace
;
and
if
that
we
have
in
Christ
be
not
compleat
,
and
doth
not
make
us
compleat
before
God
,
then
Grace
is
not
full
:
now
truly
a
hard
thought
of
God
in
either
of
these
,
must
run
against
the
whole
current
of
the
word
of
God
,
and
the
experience
of
the
Saints
.
In
the
Spirit
Saints
may
improve
these
truths
by
way
of
direction
;
if
God
by
his
Spirit
shew
us
our
owne
naturall
deformity
,
O
then
flie
to
Gods
owne
treasury
for
perfection
and
compleatnesse
,
Namely
,
to
Christ
,
In
whom
is
all
the
fulnesse
of
the
Godhead
bodily
and
to
this
very
end
that
Saints
might
be
compleat
in
him
,
it
is
Satan's
light
that
leads
us
to
our
duties
for
compleatnesse
,
for
the
Holy
Chost
leaves
it
upon
record
that
compleatnesse
is
only
in
Christ
,
and
surely
if
that
lead
the
soule
it
shall
be
led
to
Christ
for
compleatnesse
.
Did
we
believe
this
Scripture
we
must
needes
believe
in
Gods
compleatnesse
,
namely
,
Jesus
Christ
:
The
Apostle
deāāres
to
know
nothing
but
Christ
and
him
crucified
,
for
he
saw
compleatnesse
in
him
;
never
to
want
compleatnesse
in
the
eyes
of
God
,
is
to
goe
to
him
in
that
compleatnesse
that
is
God
,
Namely
,
Christ
;
for
he
is
our
compleatnesse
,
as
the
fulnesse
of
the
God-head
is
in
him
.
Secondly
,
having
pirched
on
Christ
for
our
compleatnesse
,
let
us
beleeve
strongly
,
be
established
fully
in
him
not
doubting
in
the
least
,
for
our
compleatnesse
is
a
compleat
God
,
God
makes
us
compleat
in
himselfe
;
God
must
be
displeased
with
his
owne
peāāāātion
if
with
a
Saint
in
Christ
,
for
a
Saints
perfection
is
Christ
,
and
Christ
is
the
sulnesse
of
the
God-head
.
If
we
summon
in
Satan
,
Law
,
Divine
justice
,
Conscience
,
remainder
of
the
old
Adam
within
us
,
and
what
ever
can
be
thought
on
,
yet
here
is
a
full
answer
to
all
,
Christ
is
ascended
into
Heaven
as
our
compleatnesse
,
and
Satan
the
accuser
of
the
brethren
cast
ouā
;
he
was
made
a
curse
,
and
did
bare
it
,
and
overcame
it
for
us
,
and
in
it
satisfied
the
holy
Law
,
and
the
just
God
for
us
;
if
the
remainders
of
the
old
Adam
strugles
,
and
conscience
joyne
with
it
to
accuse
us
,
Christ
answers
,
you
are
not
complear
in
your
owne
duries
,
but
in
me
,
I
am
perfect
,
you
can
finde
no
spot
nor
wrinkle
in
me
,
and
in
my
perfection
lies
your
compleatnesse
;
So
that
every
believing
Saint
eyeing
his
oneness
with
Christ
,
may
triumph
as
Paul
in
Rom.
8.
latter
end
.
Who
shall
condemne
?
Or
what
shall
separate
?
and
conclude
as
he
doth
;
Nothing
shall
be
able
to
doe
it
,
for
I
am
compleat
in
Christ
.
From
all
this
there
runneth
great
consolation
to
the
children
of
God
;
Wee
have
here
had
a
view
of
that
perfection
and
compleatnesse
that
God
in
his
free-grace
hath
given
unto
us
,
and
that
the
eyes
of
this
pure
God
will
behold
us
in
it
to
all
eternity
,
which
is
the
fulnesse
of
the
God-head
dwelling
bodily
in
Christ
,
and
we
in
him
;
he
compleat
as
God
,
we
compleate
in
him
,
justice
can
lay
no
more
to
our
charge
then
to
Christ
,
for
our
compleatnesse
of
justification
is
in
Christ
;
the
wrath
of
God
can
as
soone
rise
on
Christ
as
on
us
,
for
hee
is
our
compleat
discharge
from
wrath
,
having
borne
the
curse
for
us
,
sinne
can
no
more
separate
us
from
God
,
then
Christ
from
God
;
for
Christ
is
our
compleat
attonement
,
our
sinnes
being
taken
from
us
,
and
laid
on
Christ
.
Death
can
no
more
separate
us
from
God
then
it
hath
done
Christ
;
he
bore
all
the
sting
of
death
for
us
,
death
is
to
Saints
but
a
dissolution
in
the
flesh
,
that
wee
might
come
home
and
possesse
to
eternity
that
compleatnesse
with
him
.
What
can
the
soul
desire
for
comfort
that
lyes
not
in
this
?
Christ
is
full
for
us
,
and
wee
compleat
in
him
;
If
God
and
Christ
be
enough
for
thy
soule
,
then
satisfie
it
here
,
here
is
Gods
compleatnesse
,
yea
that
compleatnesse
which
is
God
made
our
compleatnesse
;
what
can
our
soules
judge
will
be
the
end
of
this
love
?
Truly
it
will
be
love
without
end
,
that
love
which
hath
made
us
compleate
in
Christ
,
that
love
will
make
us
compleate
with
Christ
,
not
only
glorious
Heires
,
but
Heires
in
glory
;
not
only
decked
as
the
Kings
daughter
,
but
lying
for
ever
in
the
bosome
of
Christ
as
his
Spouse
,
not
only
to
have
visious
of
the
Kingdome
,
but
possession
of
the
Kingdome
,
mortality
putting
on
immortality
will
not
be
all
;
but
there
shall
be
added
to
it
a
crown
of
glory
.
It
doth
not
yet
appeare
(
sayes
the
Tāxā
)
what
wee
shall
be
:
but
when
be
appeares
,
we
shall
appeare
like
him
.
It
will
be
enough
surely
to
be
as
Christ
is
?
Oh
then
here
let
our
soules
ceter
;
no
reaching
soul
can
reach
after
more
then
is
in
Christ
,
he
is
compleat
enough
to
answer
all
desires
,
to
quiet
all
spirits
,
to
fill
all
hearts
,
to
cloath
all
naked
soules
;
hee
is
bread
and
bread
enough
.
Let
us
begge
a
mature
steady
eye
of
faith
,
alwayes
to
behold
Christ
the
fulnesse
of
the
God-head
bodily
for
us
,
and
we
compleate
in
him
;
then
may
we
in
life
and
death
lift
up
our
heads
with
joy
unspeakable
,
and
full
of
glory
in
believing
:
Thus
to
live
will
be
Christ
,
and
to
dye
will
be
gaine
.
The
soule
will
quietly
waite
till
God
loose
the
body
,
and
rejoyce
to
be
dissolved
,
knowing
it
shall
be
with
Christ
:
the
droppings
of
Heaven
will
stay
the
soule
quiet
here
,
knowing
that
the
compleatnesse
and
fulnesse
of
glory
that
God
and
Christ
is
in
shall
swāllow
it
up
to
all
eternity
.
And
thus
it
is
and
shall
be
to
be
compleat
in
Christ
.
CHAP.
VIII
.
Free-grace
in
God
justifieth
and
redeemeth
through
Christ
.
Romans
3.
vers.
24.
Being
justified
freely
by
his
grace
through
the
redemption
that
is
in
Christ
Jesus
.
THe
holy
Chost
doth
confirm
and
explaine
that
pofitive
truth
;
he
layes
downe
in
this
verse
by
some
verses
going
before
and
after
,
as
from
the
20.
to
the
28.
In
the
verse
before
he
tels
us
all
have
sinned
and
come
short
of
the
glory
of
God
,
and
therefore
stand
in
need
to
be
justified
.
And
in
vers.
20.
he
tels
us
,
that
by
the
deeds
of
the
law
there
shall
no
flesh
be
justified
in
the
sight
of
God
.
Had
the
holy
Ghost
stopped
here
,
it
had
been
an
addition
of
misery
to
a
fallen
man
:
and
the
sad
cries
in
the
soule
of
man
would
have
been
like
those
evill
spirits
to
our
Saviour
,
that
hee
was
come
to
torment
them
before
their
time
.
But
Gods
designe
is
love
,
and
the
holy
Ghost
is
to
proclaime
it
,
so
that
all
which
goes
before
is
but
like
the
Ministery
of
John
,
to
prepare
the
way
for
Christ
,
to
breake
the
clouds
,
that
the
Sunne
of
Righteousnesse
may
appear
,
and
that
Saints
may
see
by
an
eye
of
faith
that
they
are
no
loosers
in
that
the
menstruous
ragges
of
their
owne
duties
should
not
be
a
justifying
righteousnesse
to
them
in
the
pure
eyes
of
God
:
but
that
full
justification
is
given
of
the
free-grace
of
God
,
through
the
redemption
that
is
in
Jesus
Christ
.
In
the
words
is
a
birth
,
the
wombe
that
gives
it
forth
when
it
had
conceived
it
,
and
the
Midwife
from
whose
hands
and
sides
we
receive
it
;
and
all
these
infinitly
holy
and
glorious
,
the
birth
is
,
Justification
to
a
soule
that
hath
sinned
and
come
short
of
the
glory
of
God
;
the
wombe
that
conceives
and
brings
forth
this
glorious
birth
it
is
the
Free-Grace
of
God
;
and
the
Midwife
from
whose
hands
and
sides
we
receive
this
,
is
a
Christ
crucified
.
One
observation
from
these
three
,
which
is
this
;
That
all
the
glorious
life
of
an
elect
soule
delivered
from
the
state
of
a
fallen
sinner
,
and
made
a
redeemed
Saint
,
is
from
eternity
and
to
eternity
wholely
conceived
and
given
forth
,
in
and
from
the
wombe
of
the
free-grace
of
God
.
This
is
demonstrable
under
these
two
heads
.
First
,
in
considering
a
soule
under
a
state
of
nature
.
Secondly
,
under
a
state
of
Grace
.
Or
if
you
will
,
in
the
first
and
the
second
Adam
,
in
both
which
I
thinke
the
exceeding
glory
of
that
great
wombe
,
the
eternall
iove
and
free-grace
of
God
will
appeare
,
in
taking
lost
creatures
out
of
the
first
Adam
,
to
make
them
glorious
Saints
in
the
Lord
Christ
,
that
second
Adam
.
I
know
no
other
light
nor
rule
but
the
word
and
spirit
to
make
out
any
thing
of
God
to
any
soule
;
therfore
first
,
search
the
word
what
light
it
gives
us
to
discerne
our
state
by
nature
,
or
the
naturall
condition
of
fallen
men
and
women
.
To
take
this
in
the
beginning
of
holy
writ
,
let
us
turne
to
Gen.
3.6
,
7
,
8
,
9
,
10.
Here
we
finde
the
fall
of
our
first
Parents
,
in
which
we
all
fell
,
and
the
effects
of
this
fall
in
them
;
They
fel
by
difobeying
God
in
eating
the
forbidden
fruit
:
but
then
obferve
the
effects
of
this
fall
when
they
knew
their
nakednesse
,
the
only
reliefe
they
sought
was
aprones
of
fig-leaves
,
or
as
it
is
in
the
Margin
,
things
to
gird
about
them
,
and
here
they
rest
content
;
they
saw
their
nakednesse
a
great
advantage
truly
,
but
having
girded
themselves
with
fig-leaves
they
knew
no
want
of
God
,
for
in
verse
8.
when
they
heard
the
voyce
of
God
,
and
that
in
the
coole
of
the
day
,
they
hid
themselves
from
the
presence
of
the
Lord
,
amongst
the
trees
of
the
garden
;
and
when
God
came
so
neere
to
them
as
they
were
falne
to
confesse
the
reason
why
they
fled
from
his
presence
,
they
acknowledged
they
were
afraid
verse
10.
Compare
these
first
appearances
of
nature
in
our
first
parents
after
their
fall
,
with
the
experiences
of
our
owne
naturall
hearts
and
others
,
and
it
will
appeare
in
all
that
is
miserable
what
exact
Images
we
are
by
nature
of
these
our
first
parents
.
They
were
naked
,
so
are
all
by
nature
of
any
righteousnesse
to
stand
in
the
sight
of
God
;
they
knew
they
were
naked
,
so
doth
many
a
desperate
finner
whose
conscience
fāies
in
his
face
:
but
the
remedy
they
sought
was
only
an
apron
or
girdle
of
fig-leaves
.
So
doth
our
naturall
hearts
licke
their
woundes
whole
,
and
cover
their
nakednesse
,
by
legall
and
formall
duties
and
performances
,
girding
our
loines
,
strengthening
our
hearts
in
them
,
and
covering
our
nakednesse
so
as
the
eye
of
man
cannot
discerne
it
,
and
in
this
posture
as
our
first
Parents
hid
themselves
amongst
the
trees
of
the
garden
from
the
presence
of
the
Lord
,
so
we
shrowd
our selves
under
publick
externall
Ordinances
after
the
fashion
of
the
world
,
and
resting
in
beggerly
rudiments
to
defend
us
from
the
presence
of
an
angry
God
,
and
yet
not
withstanding
all
this
when
God
comes
close
to
the
soule
,
though
it
hath
girt
it selfe
about
with
fig-leaves
,
it
s
owne
righteousness
yet
it
is
not
established
,
but
doth
confesse
in
all
the
actions
under
such
a
state
it
was
afraid
because
of
its
nakednesse
,
and
this
feare
doth
inflame
the
misery
of
it
,
and
causeth
it
to
fly
and
hide
it self
from
the
presence
of
God
,
here
is
the
first
buddings
of
nature
,
and
truly
it
is
an
exact
miserable
condition
,
for
it
is
wholely
in
selfe
,
and
wholely
out
of
God
,
the
reliefe
this
soule
findes
is
in
flying
from
,
and
being
out
of
the
presence
of
God
;
now
sure
I
am
,
every
Saint
experienced
of
Gods
love
,
will
call
this
state
a
state
compleatly
miserable
,
knowing
that
all
its
life
happinesse
lies
in
a
close
communion
with
the
bosom
of
God
,
&
a
continual
beholding
of
his
face
in
Christ
,
yet
this
state
thus
compleatly
miserable
is
not
Adams
alone
:
but
all
his
seede
in
him
,
of
which
by
nature
is
all
the
world
,
as
is
fully
expressed
in
verse
23.
of
this
3.
Chap.
of
the
Romans
,
For
all
have
sinned
,
and
come
short
of
the
glory
of
God
.
The
misery
of
this
state
of
nature
,
may
be
farther
amplified
in
considering
that
Antipathy
that
is
in
all
to
that
holy
just
and
good
law
of
God
,
and
that
impossibility
which
is
in
man
to
performe
it
;
one
place
saith
speaking
of
the
law
,
it
is
that
which
neither
we
nor
our
fore-fathers
could
beare
,
we
could
not
stand
under
it
to
justifie
our selves
by
it
.
The
Apostle
in
Rom.
3.9
.
to
vers.
19.
speaks
plainly
this
generall
evill
state
by
nature
,
and
the
fruits
of
it
in
many
particulats
in
oppolition
to
all
the
laws
of
a
holy
God
.
And
in
vers.
19.
speaks
plainly
,
that
the
Law
makes
all
the
world
guilty
,
and
so
makes
his
inference
in
the
20th
verse
,
that
none
can
be
justified
by
the
deeds
of
the
law
:
and
then
he
gives
his
reason
for
it
,
which
is
this
;
For
(
sayes
hee
)
by
the
law
is
knowledge
of
sinne
.
Gods
pure
nature
discovers
the
impure
nature
of
fallen
man
,
so
in
the
following
verses
speaks
of
a
blessed
and
a
justified
state
for
a
poor
soul
under
another
head
:
But
all
this
speakes
the
miserable
,
irrecoverable
lost
state
of
a
naturall
man
in
himselfe
,
the
fruits
of
this
tree
of
nature
we
may
see
in
that
2d
of
Ephes.
the
three
first
verses
.
Though
it
be
a
dead
tree
,
yet
at
beates
fruit
,
but
it
is
the
fruit
of
death
,
trespasses
and
sins
,
walking
in
them
according
to
the
course
of
this
world
,
and
the
power
of
the
Prince
of
the
Aire
,
that
spirit
which
workes
in
the
children
of
disobedience
,
who
are
by
nature
the
children
of
wrath
.
Any
of
these
particulars
rightly
understood
,
and
set
home
upon
the
spirit
of
a
man
,
will
make
it
crye
out
as
the
Apostle
.
O
wretched
man
that
I
am
:
and
in
me
(
that
is
in
my
flesh
)
is
no
good
.
But
certainly
if
ever
we
come
to
see
that
sinke
and
masse
of
sin
and
corruption
that
is
in
us
by
nature
,
and
that
wages
of
sinne
which
is
death
;
wee
shall
then
acknowledge
if
ever
God
discover
his
thoughts
of
eternall
love
to
us
,
that
it
is
all
free-grace
.
The
second
demonstration
of
the
point
is
;
To
consider
a
Saint
under
a
state
of
grace
in
Christ
,
the
second
Adam
.
To
take
this
in
the
beginning
as
it
stands
in
the
word
,
let
us
turne
backe
to
that
3d
of
Gen.
15.
where
Christ
is
promised
in
the
seed
of
the
woman
,
and
what
to
doe
?
to
breake
the
head
of
the
Serpent
;
that
is
,
to
kill
and
overcome
him
.
The
Apostle
in
1
Cor.
15.21
.
sayes
,
be
must
reigne
till
he
hath
put
all
his
enemies
under
his
feete
.
And
in
this
conquest
over
his
owne
,
and
his
peoples
enemies
,
hee
doth
the
will
of
his
Father
;
we
have
his
owne
word
for
it
,
John
4.30
.
This
doth
exceedingly
set
forth
the
free
grace
of
God
,
that
when
he
found
all
man-kinnde
in
a
state
of
rebellion
;
so
soone
as
ever
he
had
enquired
into
the
fault
,
hee
makes
a
promise
of
the
Lord
Christ
in
whom
the
state
of
a
poore
soule
is
better
then
in
innocency
.
As
if
the
Lord
had
said
,
Adam
though
thou
didst
run
from
me
,
&
was
affraid
because
thou
wert
naked
;
yet
now
establish
thy
heart
in
beholding
my
fulness
which
is
thy
cloathing
;
cast
from
thee
the
workes
of
thy
owne
hands
,
that
fig-leave
righteousness
thou
hast
begirt
thy selfe
with
,
and
lay
hold
on
the
workings
forth
of
my
eternal
love
in
this
promise
of
Christ
.
The
Serpent
hath
been
too
hard
for
thee
,
when
he
found
thee
in
thy
own
strength
:
but
I
will
give
out
Christ
that
great
gift
of
my
love
,
and
he
shall
as
he
is
one
with
me
from
eternity
,
in
my
everlasting
power
and
fulnesse
make
warre
with
the
Serpent
:
and
in
that
warfare
,
though
the
Serpent
shall
bruise
his
heele
,
wound
his
flesh
;
yet
he
shall
breake
the
head
of
the
Serpent
,
and
overcome
him
.
This
must
needs
be
free-grace
to
make
such
a
promise
to
fallen
Adam
and
his
posterity
that
ranne
from
the
presence
of
God
,
and
were
content
with
fig
leaves
for
a
covering
of
their
nakednesse
;
You
may
see
in
nature
there
is
as
little
desire
of
Christ
and
his
righteousnesse
,
as
there
can
be
of
discerning
;
for
here
is
a
flying
from
the
presence
of
God
,
and
a
satisfying
it selfe
with
its
owne
righteousnesse
:
and
certainly
this
righteousnesse
is
nothing
but
menstruous
rags
;
that
is
that
state
in
which
God
loves
a
soul
though
it
lyes
in
its
blood
,
so
as
no
eye
but
Gods
can
pitty
it
,
and
is
not
this
free-grace
then
?
Let
us
consult
with
the
covenant
of
grace
,
and
see
if
it
be
not
free-grace
,
Jer.
31.31
,
32
,
33
,
34.
The
engagements
in
it
are
from
God
,
and
thereupon
God
freely
engages
himself
to
make
a
man
eternally
happy
in
his
love
;
God
engages
himselfe
to
be
our
God
,
and
we
shall
be
his
people
;
that
hee
will
forgive
our
iniquities
,
and
that
he
will
remember
our
sins
no
more
,
and
that
he
will
put
his
law
in
our
hearts
,
and
write
it
in
our
inward
parts
.
What
soule
can
discern
this
in
the
Spirit
,
but
he
must
acknowledge
God
in
the
riches
of
his
free-grace
.
In
Heb.
7.19
.
The
holy
Ghost
speaks
plainly
,
that
the
law
makes
nothing
perfect
but
the
bringing
of
a
better
hope
.
As
if
he
had
said
,
it
is
free-grace
,
not
the
deeds
of
the
law
that
perfects
any
soule
.
That
soul
which
is
compleat
before
God
,
it
must
be
in
him
,
namely
Christ
.
And
sayes
another
Text
;
If
the
Sonne
hath
made
you
free
,
you
are
free
indeed
;
which
implies
there
is
no
freedome
or
compleatnesse
but
in
Christ
.
Now
Christ
sayes
the
Text
,
is
the
redemption
of
the
free-grace
of
God
,
and
that
the
Apostle
knew
full
well
,
when
he
desired
to
know
nothing
but
Christ
and
him
crucified
.
In
Rom.
8.
The
Apostle
glories
in
the
free-grace
of
God
.
It
is
God
that
justifies
(
sayes
he
)
and
Christ
that
hath
dyed
;
Who
shall
condemn
?
As
if
he
had
said
,
free-grace
hath
magnified
it selfe
to
me
,
in
which
I
am
safe
,
so
that
none
can
condemn
,
and
in
this
I
glory
.
And
the
same
Apostle
in
Rom.
5.2
.
makes
mention
of
the
accesse
that
Saints
have
by
faith
into
the
grace
wherein
they
stand
.
If
we
look
into
the
53d.
of
Isa.
we
shall
there
finde
particulars
of
much
of
that
grace
of
God
under
which
wee
are
;
namely
,
the
sufferings
of
Christ
for
us
.
The
Text
sayes
plainly
,
He
bore
our
griefes
,
and
carryed
our
sorrowes
:
and
he
was
wounded
for
our
transgressions
,
bruised
for
our
iniquities
,
and
the
chastisement
of
our
peace
was
upon
him
,
and
it
is
by
his
stripes
that
we
are
healed
,
and
his
soule
was
made
an
offering
for
our
sins
,
and
that
God
beheld
the
travell
of
his
soule
and
was
satisfied
.
This
is
a
state
of
grace
indeed
;
for
if
wee
compare
this
with
2
Cor.
5.
the
last
,
we
shall
see
there
a
plaine
discovery
of
the
design
of
Gods
free-grace
;
says
the
Text
,
he
was
made
sin
for
us
who
knew
no
sin
,
that
we
might
be
made
the
righteousnesse
of
God
in
him
.
The
Lord
which
had
no
sinne
of
his
owne
,
had
never
been
made
sinne
,
nor
had
he
born
sin
with
all
the
punishments
due
to
them
,
but
for
this
end
and
designe
of
God
,
namely
,
that
fallen
sinners
in
the
first
Adam
might
be
his
righteousness
in
the
second
Adam
,
the
Lord
Christ
.
Now
surely
this
is
a
state
of
grace
to
be
the
righteousnesse
of
God
in
Christ
,
Rom.
10.4
.
The
Apostle
tels
us
,
Christ
is
the
end
of
the
law
for
righteousnesse
to
every
one
that
believeth
.
And
this
salvation
is
of
the
free-grace
of
God
;
wee
have
this
righteousnesse
freely
of
his
grace
,
Gal.
2.16
.
By
the
workes
of
the
law
shall
no
man
be
justified
,
Gal.
3.10
.
For
as
many
as
are
of
the
workes
of
the
law
are
under
the
curse
.
But
in
vers.
13.
of
that
Chapter
,
Christ
hath
redeemed
us
from
the
curse
of
the
law
,
being
made
a
curse
for
us
.
In
short
,
this
is
the
state
of
grace
,
Christ
made
ours
,
and
we
his
;
he
made
sinne
for
us
,
and
bearing
all
punishment
due
to
sin
for
us
,
satisfied
Gods
justice
,
and
made
a
redemption
to
a
perfect
state
of
innocency
in
him
.
Thus
Christ
hath
taken
all
that
is
ours
,
and
given
us
all
that
is
his
;
his
blood
to
cleanse
us
,
his
righteousnesse
to
perfect
us
in
the
sight
of
God
,
his
Spirit
to
guide
us
,
to
lead
us
into
all
truth
,
and
to
doe
all
our
works
in
us
,
Gal.
5.16
,
17
,
18.
and
at
last
to
resign
us
up
to
his
Father
to
enjoy
fulnesse
of
glory
with
him
to
all
eternity
.
Now
reade
all
this
backeward
and
forward
,
and
behold
the
heights
,
the
breadths
,
the
depths
,
and
lengths
of
it
,
and
then
you
will
find
it
all
the
free-grace
of
God
:
and
sure
I
am
,
every
soule
which
in
the
Spirit
comes
to
know
and
behold
himselfe
thus
fully
justified
,
will
give
God
the
glory
,
and
acknowledge
it
to
be
freely
by
his
grace
,
through
the
redemption
that
is
in
Jesus
Christ
.
This
gives
all
to
know
that
Gods
way
in
justifying
of
his
people
,
is
through
Christ
the
great
gift
of
his
free-grace
;
not
of
workes
(
sayes
the
Text
)
no
not
from
good
meanings
,
or
from
good
doinge
;
all
good
in
a
Saint
arises
from
his
one-nesse
with
Christ
,
in
whom
both
persons
and
duties
are
justified
by
the
free-grace
of
God
.
It
is
not
our
externals
makes
our
beauty
in
the
sight
of
God
,
not
our
getting
into
fellowship
with
the
Saints
,
and
enjoying
Ordinances
and
priviledges
with
them
,
but
our
fellowship
with
Christ
;
I
in
you
,
and
you
in
me
(
saith
Christ
.
)
And
the
Spouse
,
my
beloved
is
mine
,
and
I
am
his
.
I
,
herein
lyes
the
glory
and
the
interest
of
a
justified
one
.
Christ
sayes
to
his
,
Come
yee
blessed
of
my
Father
:
and
the
Father
sayes
yee
are
compleat
in
him
.
Here
is
God
making
a
soul
from
all
eternity
one
with
Christ
,
and
pronouncing
him
for
ever
justified
in
the
blood
and
righteousnesse
of
Christ
.
Oh
then
,
when
you
have
but
a
thought
of
standing
justified
before
God
,
lay
downe
all
but
Christ
.
If
you
have
an
eye
to
duties
,
looke
on
them
as
the
fruits
of
Christ
in
you
,
by
whom
you
are
justified
of
the
free-grace
of
God
;
you
may
looke
on
duties
as
the
fruits
of
your
Justification
,
but
none
but
Christ
as
the
roote
and
foundation
of
it
.
Secondly
,
It
should
beget
admiration
,
in
considering
Gods
giving
freely
such
eternall
love
,
and
lovelinesse
to
his
elect
Saints
,
though
by
nature
they
hated
him
;
Let
us
aske
our
soule
in
the
truth
of
that
word
,
which
tels
us
,
God
loved
us
before
we
loved
him
,
and
that
he
chose
us
we
did
not
choose
him
;
what
struglings
hath
our
natures
made
against
his
love
shed
abroad
in
our
hearts
.
Oh
then
what
vild
hearts
had
we
before
he
dropped
love
into
them
;
yet
to
us
God
doth
not
only
drop
drops
of
love
,
but
hee
gives
us
all
his
love
,
and
to
witnesse
it
he
gives
Christ
the
sonne
of
his
loue
which
knew
no
sinne
,
to
be
made
sinne
for
us
,
that
we
might
be
made
the
righteousnesse
of
God
in
him
;
the
perfection
of
righteousnesse
.
Oh
here
is
love
making
lovelinesse
;
here
is
Christ
given
to
a
soule
,
which
is
infinite
love
,
and
being
found
in
his
righteousnesse
is
made
perfect
lovely
,
without
spot
or
wrinkle
(
sayes
the
Text
)
compleate
in
him
.
Can
we
consider
this
,
and
not
admire
it
;
wee
can
as
men
admire
that
we
can
give
no
reason
for
.
Oh
then
let
us
admire
this
love
of
God
,
which
surpasses
all
our
reason
,
and
can
never
be
apprehended
but
by
an
eye
of
faith
,
why
any
should
be
vessels
of
wrath
,
and
not
we
,
or
why
wee
vessels
of
honour
,
when
others
are
vessels
of
dishonour
.
If
you
can
give
me
no
reason
,
then
admire
this
love
,
this
free
love
,
this
full
and
eternall
love
!
Oh
what
beloved
like
our
beloved
,
that
could
love
such
wretches
as
we
,
and
so
love
us
as
to
make
us
one
with
himselfe
to
all
eternity
;
this
is
only
fit
to
be
admired
by
Saints
.
First
,
This
cals
upon
Saints
to
trust
God
,
and
to
live
upon
him
by
faith
.
Secondly
,
To
love
God
and
Jesus
Christ
which
hath
thus
loved
us
.
Lastly
,
To
lye
low
at
the
feete
of
God
and
the
weakest
Saints
!
Oh
trust
God
;
who
is
like
him
to
be
trusted
?
Which
hath
forgiven
us
freely
,
and
justified
us
freely
and
fully
,
when
God
might
have
glorified
his
Justice
in
our
damnation
,
but
hath
freely
chosen
to
glorifie
his
grace
in
our
salvation
.
Oh
for
a
Saint
to
distrust
God
,
how
unworthy
it
is
of
that
love
and
free-grace
by
which
we
stand
justified
in
his
sight
for
ever
.
If
God
should
argue
with
us
thus
;
what
doe
you
distrust
me
?
Doe
you
thinke
I
either
am
,
or
will
be
wrath
with
you
?
Why
I
have
made
you
one
with
Christ
,
and
I
can
as
well
be
in
wrath
with
him
as
with
you
;
What
should
I
do
:
more
,
I
have
cleansed
you
in
the
blood
of
my
Sonne
,
and
cloathed
you
with
my
owne
righteousnesse
,
and
do
you
thinke
I
can
now
be
wrath
with
you
?
Surely
then
you
think
me
unjust
may
God
say
.
I
have
told
I
you
am
satisfied
in
Christ
,
and
how
can
I
as
a
just
God
satisfie
my
wrath
on
you
again
.
Nay
I
have
put
my
Spirit
into
your
hearts
,
by
which
you
have
come
to
me
crying
Abba-Father
,
and
yet
doe
distrust
me
!
Surely
it
is
your
flesh
,
and
not
my
Spirit
in
you
,
which
creates
these
hard
thoughts
of
me
.
I
say
if
God
should
argue
thus
with
us
,
who
should
be
able
to
answer
him
.
God
is
a
gracious
God
to
us
,
a
God
of
free-grace
;
oh
then
live
on
the
free-grace
of
this
gracious
God
;
what
though
thon
canst
not
see
those
qualifications
in
thee
that
would
perswade
thee
to
love
thy
enemie
,
were
they
in
him
;
yet
measure
not
God
by
thy selfe
,
he
is
a
God
of
infinite
free-grace
,
his
ways
are
past
finding
out
:
Now
if
he
tels
and
perswades
thee
by
his
spirit
he
loves
thee
,
believe
it
this
love
was
from
eternity
,
and
shall
abide
to
eternity
;
enquire
no
reason
,
God
is
above
thy
reason
,
live
on
him
by
faith
.
If
God
tell
thee
he
hath
laid
thy
iniquities
on
Christ
,
and
the
griefe
and
punishment
due
to
them
,
and
that
he
stood
as
the
sinner
in
thy
roome
,
because
thou
mightest
for
ever
stand
righteous
in
him
.
I
say
,
if
God
tell
a
poore
soule
this
in
the
Gospel
those
glad
tidings
of
peace
,
oh
then
goe
not
backe
to
Sathan
and
thy
owne
heart
to
find
reason
of
this
love
&
qualification
sutable
to
this
love
,
before
thou
wilt
believe
Gods
word
:
but
lie
downe
at
the
feete
of
God
,
and
cast
thy selfe
at
the
throne
of
his
free-grace
,
for
there
is
thy
salvation
;
believe
that
the
reasons
is
in
himselfe
,
and
the
sutable
qualifications
shall
spring
from
communion
with
himself
,
and
the
Lord
Christ
in
the
Spirit
.
Secondly
,
Oh
love
God
and
Jesus
Christ
which
hath
and
doth
thus
love
us
;
oh
that
our
hearts
did
truly
say
there
is
no
beloved
like
our
beloved
.
Who
will
shew
us
any
good
(
says
one
Text.
)
Why
soule
,
wilt
thou
not
love
those
that
shew
thee
good
?
Oh
then
love
God
&
Christ
in
whom
is
all
thy
life
,
and
all
the
good
of
it
bound
up
,
what
ever
may
engage
love
it
is
all
in
God
and
Christ
;
there
is
the
fulnesse
of
riches
,
and
glory
,
and
mercy
,
and
beauty
,
and
pleasures
,
and
honours
,
and
all
that
the
vastest
soule
can
desire
to
be
found
in
fellowship
with
the
Father
and
the
Son
.
If
there
were
no
other
argument
but
this
to
love
him
,
it
were
enough
,
because
he
loved
us
,
and
gave
himselfe
for
us
.
The
Father
gave
him
,
and
he
willingly
became
sinne
for
us
:
and
hee
tels
us
the
end
;
that
we
might
be
made
the
righteousnesse
of
God
in
him
.
Oh
that
now
in
the
beholding
of
this
love
,
we
might
be
changed
to
his
Image
,
to
be
love
as
God
is
love
.
Lastly
,
Oh
lye
low
at
the
feete
of
God
,
and
the
weakest
Saint
,
when
we
looke
upon
all
our
glorious
inheritance
as
Heires
,
and
Co-heirs
with
Christ
,
yet
remember
it
is
all
of
free-grace
.
'T
is
of
grace
wee
are
saved
out
of
the
jawes
of
hell
;
What
hast
thou
which
thou
hast
not
received
;
you
shall
finde
it
in
the
design
of
God
to
exclude
boasting
:
As
in
Rom.
3.27
.
Let
not
the
wise
man
glery
in
his
wisdome
,
the
rich
man
in
his
riches
,
nor
the
strong
man
in
his
strength
:
but
let
him
that
glorieth
glory
in
the
Lord
;
For
truly
a
Saint
hath
no
glory
but
as
he
is
in
God
and
Christ
.
The
Apostle
Paul
desired
to
know
nothing
but
Christ
and
him
crucified
,
and
only
to
be
found
in
his
righteousnesse
;
this
was
his
his
glory
:
and
sayes
he
,
If
I
boast
,
I
will
boast
of
the
Crosse
of
Christ
.
Hee
had
according
to
the
outward
man
learning
and
honour
,
and
much
to
boast
of
:
but
this
is
selfe
,
and
hee
throwes
it
downe
at
the
feete
of
God
,
and
will
only
glory
as
he
is
one
with
Christ
.
And
truly
when
a
soule
can
say
,
my
beloved
is
mine
,
and
I
am
his
,
hee
hath
spoken
all
at
once
,
and
this
glory
of
the
Sunne
puts
out
the
light
of
the
Starres
,
and
now
all
that
is
selfe
is
nothing
.
I
(
sayes
Paul
,
)
in
me
,
that
is
in
my
flesh
,
in
all
that
is
my selfe
,
there
is
no
good
.
Thus
is
a
Saint
living
on
the
free-grace
of
God
,
nothing
in
himselfe
,
but
all
in
Christ
:
and
from
hence
he
comes
to
prize
the
weakest
Saint
,
he
looks
on
him
as
hewed
out
of
the
same
Rock
,
as
an
heir
of
the
same
glory
,
as
a
soul
created
in
that
free-grace
that
himself
is
,
and
so
argues
thus
;
he
is
my
brother
,
and
though
he
be
weake
and
I
strong
,
yet
I
must
not
boast
,
but
beare
;
not
boast
over
him
,
but
beare
him
in
my
armes
.
If
I
have
more
gifts
,
they
are
al
for
the
edification
of
the
body
,
&
not
to
discourage
the
least
member
,
but
to
help
all
,
and
therefore
sayes
he
,
my
bosome
shall
be
a
bed
for
my
brother
to
rest
in
.
And
if
hee
may
see
further
on
my
shoulders
,
I
will
lye
downe
at
his
feete
that
he
may
get
up
.
If
I
have
gifts
,
it
is
to
beare
the
burthen
of
the
weake
;
Gifts
truly
sanctified
,
heithens
Christ
,
but
they
humble
a
Saint
.
Christ
discovers
himselfe
by
them
,
and
the
Saint
in
beholding
Christs
fulnesse
doth
see
his
owne
emptinesse
,
and
so
owns
and
admires
God
,
but
abases
and
denies
himselfe
.
The
soule
argues
thus
,
that
justifying
grace
I
have
from
Christ
;
it
is
for
my selfe
,
and
I
rest
in
it
:
but
my
sanctifying
grace
,
those
gifts
and
fruits
of
the
Spirit
,
they
are
in
me
for
the
good
of
others
,
and
therefore
lookes
on
it
as
his
duty
,
and
that
he
is
obliged
by
the
law
of
Christ
shed
abroad
in
his
heart
,
to
become
all
things
lawfull
to
all
men
,
that
hee
may
gaine
some
:
Againing
and
not
a
destroying
worke
is
in
his
eye
,
and
this
makes
him
indeed
and
in
truth
to
lye
low
at
the
feete
of
the
weakest
Saint
,
and
this
he
doth
from
a
spirituall
consideration
,
how
that
he
stands
justified
to
all
eternity
by
the
free-grace
of
God
through
the
redemption
that
is
in
Jesus
Christ
,
for
wee
are
justified
freely
by
the
grace
of
God
through
Jesus
Christ
.
CHAP.
IX
.
Christ
and
the
new
Creature
are
unseparable
.
2
Cor.
5.
former
part
of
vers
.
17.
Therefore
if
any
man
be
in
Christ
,
hee
is
a
new
creature
.
THE
Apostle
doth
in
this
Scripture
(
as
in
all
other
)
like
a
good
and
faithfull
servant
,
make
it
his
whole
businesse
and
design
to
advance
his
Masters
glory
(
the
Lord
Jesus
Christ
.
)
A
new
creature
is
the
most
glorious
object
that
the
world
affords
,
and
the
Apostles
care
is
to
hold
that
forth
in
all
its
glory
,
namely
in
Christ
.
A
creature
in
Christ
is
a
new
creature
indeed
,
and
a
new
creature
is
in
Christ
indeed
.
As
if
the
Apostle
had
said
,
there
is
not
any
man
who
is
in
Christ
,
what
ever
he
was
before
,
but
by
vertue
of
that
union
he
is
made
a
new
creature
,
though
before
a
wilde
Olive
;
yet
so
soone
as
ingrafted
into
Christ
the
tree
of
life
,
hee
brings
forth
good
fruit
.
As
you
cannot
gather
grapes
from
thornes
,
nor
figs
of
thistles
,
no
more
can
the
members
of
Christ
be
barren
,
or
bring
forth
briers
or
thistles
in
stead
of
the
fruits
of
the
Spirit
,
which
is
love
,
joy
,
&c.
Christ
is
the
Saints
fountaine
that
is
united
to
him
,
out
of
whom
can
flow
no
bitter
water
.
Hee
that
is
borne
of
God
sins
not
,
so
far
as
the
new
birth
is
in
him
,
though
there
be
a
law
in
the
members
,
in
the
flesh
of
Saints
,
which
serves
the
law
of
sin
,
yet
with
the
law
of
their
mindes
they
serve
the
will
of
God
;
so
that
you
shall
finde
Saints
in
this
frame
,
complaining
of
selfe
,
and
admiring
of
God
,
condemning
of
self
,
and
justifying
of
God
,
the
remainder
of
the
old
man
in
me
,
that
is
my selfe
,
my
flesh
saith
a
Saint
:
but
the
new
creature
that
is
Christ
in
me
the
hope
of
glory
,
that
is
,
the
King
of
glory
come
into
my
soule
,
and
displaying
the
glory
of
his
presence
there
,
that
is
Christ
in
me
,
and
I
in
Christ
,
in
whome
I
am
made
a
new
creature
;
therefore
if
any
man
be
in
Christ
he
is
a
new
creature
:
and
if
any
man
be
a
new
creature
it
is
Christ
in
him
.
That
there
may
appeare
Method
in
what
followeth
take
this
one
generall
Observation
,
Namely
;
That
being
in
Christ
and
the
new
creature
are
inseperable
,
they
alway
gee
together
.
If
in
Christ
then
a
new
creature
,
and
if
a
new
creature
then
in
Christ
,
as
it
is
impossible
to
be
a
new
creature
before
united
to
Christ
;
so
it
is
as
impossible
to
be
truly
in
Christ
,
and
not
to
be
a
new
creature
,
as
those
dead
bones
could
not
live
before
God
had
united
them
,
covered
them
with
skin
,
and
breathed
life
into
them
.
For
testimony
to
this
truth
,
take
in
the
Apostle
Paul
in
Rom.
8.10
.
And
if
Christ
be
in
you
the
body
is
dead
because
of
sin
,
but
the
spirit
is
life
because
of
righteousnesse
.
He
gives
us
this
truth
as
it
were
upon
his
experience
,
as
if
he
had
said
,
I
have
found
this
,
that
ever
since
I
have
bin
in
union
with
Christ
,
the
body
of
sin
hath
bin
a
dying
,
&
the
spirit
of
life
hath
carried
me
forth
to
the
fruits
of
righteousnesse
,
I
am
dead
now
to
the
commands
of
sin
and
flesh
,
by
which
I
have
formerly
binned
captive
,
and
am
made
alive
in
my
spirit
to
the
workes
of
righteousnesse
;
and
if
you
aske
me
a
reason
of
this
,
it
is
Christ
in
me
:
And
iā
Christ
be
in
you
,
it
will
be
so
with
you
too
,
your
bodies
will
be
dead
to
the
commands
of
sin
,
and
your
spirits
alive
in
the
fruits
of
righteousnesse
,
you
will
finde
Christ
a
living
Christ
,
the
second
man
from
heaven
heavenly
;
and
as
a
living
Christ
,
so
hee
makes
life
where
ever
he
comes
,
and
the
life
he
brings
is
heavenly
;
Christ
makes
the
new
creature
,
&
therefore
can
never
be
without
the
new
creature
;
What
hath
its
being
from
Christ
cannot
be
without
Christ
;
Now
the
new
creature
hath
its
being
from
Christ
it
could
not
be
but
in
Christ
,
and
by
Christ
:
so
that
it
must
needs
follow
it
is
alwayes
with
Christ
;
where
Christ
is
there
is
the
new
creature
indeed
,
the
new
creature
is
nothing
else
but
Christ
possessing
himselfe
of
a
soule
,
living
in
it
,
and
reigning
over
it
by
his
spirit
,
as
Satan
doth
in
the
meere
naturall
man
.
A
Saint
he
dies
with
Christ
and
he
lives
with
Christ
;
Christ
dies
for
him
and
lives
in
him
,
and
wee
shall
finde
the
Apostle
Paul
in
Gal.
2.20
.
making
this
confession
and
acknowledgment
,
I
am
crucified
with
Christ
,
neverthelesse
I
live
,
yet
not
I
but
Christ
liveth
in
me
;
and
the
life
which
I
now
live
in
the
flesh
,
I
live
by
the
faith
of
the
son
of
God
,
who
loved
me
and
gave
himself
for
me
.
He
doth
acknowledge
himselfe
to
be
dead
,
crucified
to
himselfe
in
the
death
of
Christ
,
and
then
laies
hold
of
another
life
,
but
it
is
out
of
selfe
,
by
faith
in
Christ
,
this
is
my
very
life
now
whilst
I
am
in
the
flesh
saith
he
,
and
truly
this
my
life
is
Christ
in
me
,
&
it
is
not
I
but
Christ
that
lives
in
me
,
that
faith
which
is
in
me
is
not selfe
but
Christ
;
as
if
he
had
said
,
my
life
is
a
new
life
,
and
that
life
is
the
new
creature
,
and
that
new
creature
is
Christ
in
me
,
I
am
that
Temple
which
you
see
Christ
lives
in
,
but
Christ
is
the
life
of
that
Temple
;
Without
me
(
saith
Christ
)
you
can
doe
nothing
:
True
Lord
saith
Paul
,
but
through
thy
strength
I
can
doe
all
things
,
as
if
Christ
had
said
,
you
cannot
be
new
creatures
till
you
be
in
me
and
I
in
you
;
I
finde
that
true
saith
Paul
,
for
in
me
that
is
in
my
flesh
,
there
is
no
good
:
But
I
have
also
experimented
this
truth
,
if
once
in
thee
I
can
be
no
longer
an
old
creature
,
as
he
tells
us
in
Gal.
1.15
,
16.
So
soone
as
ever
God
had
called
me
by
his
grace
,
to
reveale
his
sonne
in
me
,
that
I
might
preach
him
among
the
heathens
,
immediately
,
I
obeyed
and
did
not
stand
to
confer
with
flesh
and
blood
.
Not
to
see
by
his
old
eyes
,
nor
to
act
upon
his
old
principles
,
flesh
and
blood
must
no
longer
teach
and
lead
Paul
when
God
had
called
him
by
his
grace
,
and
revealed
Christ
to
him
,
as
if
Paul
should
say
,
I
am
now
united
to
the
Lord
Jesus
,
and
I
cannot
but
be
a
new
creature
,
the
Kingdome
of
God
is
within
me
,
and
it
will
burst
out
,
it
is
like
new
wine
in
old
bottles
,
as
my
flesh
was
not
able
to
act
the
new
creature
without
Christ
,
no
more
is
it
able
to
conceale
the
new
creature
now
Christ
is
borne
in
me
;
I
am
now
led
by
the
Spirit
and
I
walke
in
the
Spirit
;
and
the
fruits
of
the
Spirit
is
,
love
,
joy
,
peace
,
&c.
And
such
are
they
that
are
in
Christ
,
for
they
have
crucified
the
flesh
with
the
lusts
thereof
.
That
is
Christ
in
them
hath
crucified
the
flesh
,
and
they
are
dead
to
it
,
so
that
their
life
is
in
the
spirit
,
and
they
both
live
and
walk
in
the
spirit
,
because
Christ
lives
in
them
,
and
they
live
and
act
meerly
from
Christ
:
Saints
in
Christ
are
branches
in
the
Vine
;
And
if
Christ
be
the
root
,
then
holinesse
will
be
the
fruit
;
for
no
other
fruit
can
grow
from
that
roote
.
The
demonstration
of
this
truth
may
be
found
in
the
particulars
following
,
the
first
demonstration
is
this
;
That
it
is
Gods
designe
from
eternity
,
that
such
as
are
united
to
Christ
,
should
be
made
new
creatures
in
Christ
,
that
Christ
should
worke
holinesse
in
Saints
,
and
that
Saints
should
worke
holily
,
as
created
unto
holinesse
in
Christ
.
For
proofe
to
this
take
that
full
place
of
Scripture
in
Ephe.
2.10
.
For
we
are
his
workmanship
created
in
Christ
Jesus
unto
good
workes
,
which
God
hath
before
ordained
that
we
should
walke
in
them
.
In
the
foregoing
verses
,
he
tells
us
that
we
are
saved
meerly
of
grace
,
and
though
God
makes
faith
the
hand
to
lay
hold
upon
this
free-grace
of
his
in
Christ
;
yet
that
faith
is
the
free
gift
of
God
,
as
well
as
Christ
which
faith
layes
hold
on
;
&
so
wrappes
up
all
salvation
in
free-grace
,
and
in
verse
9.
excludes
workes
wholely
upon
that
account
:
But
now
least
the
wicked
naturall
heart
of
man
should
conclude
thus
,
my
salvation
is
onely
upon
free-grace
,
good
workes
addes
nothing
to
it
,
therefore
as
my
salvation
is
left
to
Christ
so
my
conversation
is
left
to
my self
,
If
I
beleeve
in
Christ
for
to
be
saved
,
I
may
live
as
I
list
.
I
say
to
answer
this
in
full
,
arguing
of
our
naturall
hearts
,
the
Holy
Ghost
tells
us
that
though
holinesse
and
good
workes
are
not
under
the
account
of
jstuification
,
yet
that
the
conversation
of
Saints
in
truth
is
as
purely
out
of
their
owne
hands
as
their
justification
is
,
for
saith
the
Text
,
Wee
are
his
workmanship
(
that
is
Gods
)
created
in
Christ
Jesus
unto
good
workes
;
which
God
hath
before
ordained
that
we
should
walk
in
them
.
The
holy
Ghost
speakes
methinkes
very
fully
to
this
truth
in
this
place
,
that
it
is
ordained
and
decreed
by
God
from
all
eternity
,
that
such
as
are
saved
by
Christ
should
be
sanctified
in
Christ
;
as
it
was
the
designe
of
God
from
all
eternity
to
save
soules
meerly
of
his
grace
through
Christ
,
so
is
it
the
same
designe
of
God
to
sanctifie
every
soul
whom
he
saves
through
Christ
,
now
this
is
the
decree
of
God
,
that
if
any
man
be
in
Christ
,
and
Christ
be
his
justification
,
that
Christ
shall
be
in
him
and
his
sanctification
:
so
that
if
any
man
be
in
Christ
,
he
is
a
new
creature
;
for
the
one
is
as
fully
the
design
&
desire
of
the
free
grace
of
God
as
the
other
;
holiness
it
is
the
worke
of
God
,
committed
(
as
I
may
say
)
to
the
hands
of
Christ
.
The
same
Apostle
tels
us
That
Christ
is
made
to
us
of
God
,
wisdome
,
righteousnesse
,
sanctification
,
&
redemption
.
And
God
carries
on
this
decree
of
his
,
when
he
calls
a
soule
to
lye
in
his
bosome
,
and
to
have
communion
with
himselfe
through
the
Lord
Christ
.
The
Apostle
makes
it
an
argument
in
1
Thes.
4.7
.
For
God
hath
not
called
us
unto
uncleanenesse
but
unto
holinesse
.
His
businesse
in
the
fore-going
verses
is
to
exhort
them
to
holinesse
,
and
to
avoid
the
lusts
and
concupiscence
of
the
Gentiles
,
which
saith
he
,
knew
not
God
,
and
makes
this
the
argument
to
his
exhortation
;
for
God
hath
called
us
to
holinesse
,
God
hath
united
us
to
Christ
,
and
in
that
union
he
hath
decreed
that
we
shall
be
sanctified
as
well
as
saved
,
so
that
to
me
this
is
a
full
demonstration
,
that
if
any
man
be
truly
in
Christ
he
is
a
new
creature
;
for
this
is
the
decree
of
God
from
all
eternity
,
and
shall
abide
to
all
eternity
.
A
second
demonstration
of
this
truth
may
be
this
;
That
the
teachings
of
Christ
in
those
that
are
truly
taught
by
him
,
is
to
put
off
the
olde
man
which
is
corrupt
,
according
to
the
deceitfull
lusts
of
the
flesh
,
and
to
put
on
the
new
man
,
which
is
to
be
renewed
in
the
spirit
of
their
minds
,
after
the
image
of
God
in
righteousnesse
and
true
holinesse
.
The
proofe
of
this
doth
appeare
in
Ephes.
4.20
,
21
,
22
,
23
,
24.
But
you
have
not
so
learned
Christ
.
If
so
be
that
you
have
heard
him
,
and
have
been
taught
by
him
,
as
the
truth
is
in
Jesus
:
That
yee
put
off
concerning
the
former
conversation
the
olde
man
,
which
is
corrupt
according
to
the
deceitfull
lusts
of
the
flesh
,
and
be
renewed
in
the
spirit
of
your
minds
:
and
that
you
put
on
the
new
man
,
which
after
God
is
created
in
righteousnesse
and
true
holinesse
.
By
this
Scripture
it
appeares
,
that
such
soules
as
have
learned
Christ
,
and
truths
as
they
are
in
Jesus
,
they
are
thereby
renewed
in
the
spirit
of
their
mindes
,
so
as
that
the
olde
man
which
is
after
the
flesh
is
put
off
,
and
the
new
man
put
on
,
which
is
after
God
created
in
righteousnesse
and
true
holinesse
.
Christ
teacheth
with
power
,
and
his
teachings
make
a
change
from
flesh
to
spirit
,
and
from
the
carnall
conversation
of
the
old
man
to
the
image
of
God
in
the
Spirit
,
according
to
righteousnesse
and
holinesse
.
Christ
he
renewes
the
mind
and
the
conversation
;
when
hee
teacheth
,
his
teachings
reacheth
the
internals
;
the
roote
receives
life
from
him
,
so
that
the
fruit
is
the
image
of
God
in
righteousnesse
and
true
holinesse
;
not
a
bare
form
all
professed
holinesse
,
but
a
true
holinesse
,
that
is
holinesse
in
truth
,
which
is
in
Christ
the
truth
it selfe
:
so
that
the
demonstration
is
full
;
Christ
and
the
new
creature
alwayes
goe
together
:
but
as
if
the
Apostle
had
said
,
there
may
be
many
formall
,
carnall
wretches
that
may
professe
Christ
,
and
lay
claime
to
him
:
but
this
is
a
standing
truth
,
they
have
not
been
taught
truths
as
they
are
in
Jesus
,
and
for
their
formality
and
carnality
,
they
have
that
from
the
old
man
what
ever
they
professe
of
Christ
;
for
sure
I
am
they
have
not
so
learned
Christ
:
his
teachings
are
spirituall
,
and
his
renewings
are
in
the
minde
,
which
makes
the
image
of
God
in
righteousnesse
and
true
holinesse
in
the
conversation
;
not
only
a
naked
professed
holinesse
,
for
if
Christ
,
then
the
new
creature
.
A
third
Demonstration
may
be
this
:
That
God
is
light
,
and
in
him
is
no
darkenesse
,
so
that
whoever
hath
fellowship
with
God
and
Christ
,
walketh
in
the
light
as
God
is
light
;
for
proof
of
this
take
a
Scripture
or
two
,
1
John
1.5
,
6.
This
is
the
message
which
we
have
heard
of
him
,
and
declare
unto
you
that
God
is
light
,
&
in
him
is
no
darkenesse
at
all
.
If
we
say
that
wee
have
fellowship
with
him
,
and
walke
in
darkenesse
,
we
lye
and
know
not
the
truth
.
This
is
the
message
which
the
holy
Ghost
brings
,
that
God
is
infinitely
light
and
purity
in
himselfe
,
and
if
any
man
have
union
with
him
,
he
walkes
in
the
light
:
and
if
he
walke
in
the
darke
,
and
professe
union
with
God
and
and
Christ
,
hee
lyeth
,
and
the
truth
is
not
in
him
.
Now
by
light
and
darkenesse
often
in
Scripture-language
is
meant
the
olde
and
the
new
man
;
the
regenerate
,
and
the
unregenerate
man
.
As
in
that
Scripture
;
The
night
is
farre
spent
,
&
the
day
is
at
hand
,
walke
as
children
of
the
day
,
or
children
of
the
light
.
Children
of
the
Gospel
,
such
as
Christ
by
his
Spirit
hath
taken
possession
of
;
this
Gospel-light
the
Spirit
of
God
teaching
,
it
teacheth
to
deny
all
ungodlinesse
and
worldly
lusts
,
and
to
live
soberly
,
righteously
,
and
godly
in
this
present
world
.
God
is
this
light
in
himselfe
,
and
he
makes
this
light
where
ever
he
dwels
;
that
soule
which
truly
hath
God
,
hath
this
light
,
and
that
soule
which
acts
from
God
,
acts
from
this
light
.
Now
sayes
the
holy
Ghost
,
it
is
a
lye
for
you
to
say
you
live
in
God
,
and
God
in
you
,
and
yet
walke
carnally
as
doe
others
.
Sayes
God
in
the
Psalmes
,
I
am
not
such
a
one
as
thy selfe
.
Where
there
is
union
betweene
God
and
a
soule
,
God
is
not
brought
over
to
the
soule
,
but
the
soule
to
God
.
If
any
soul
owneth
union
with
me
,
sayes
God
,
know
that
I
am
light
,
and
in
me
is
no
darkenesse
:
so
as
I
overcome
the
darknesse
of
dark
souls
,
which
have
fellowship
with
me
by
my
light
.
I
finde
all
soules
in
darknesse
,
but
I
keepe
no
soule
in
darknesse
.
I
finde
every
sinner
in
his
blood
,
but
I
purge
as
well
as
pardon
.
It
is
true
,
regeneration
is
not
in
every
soule
alike
for
measure
and
degree
:
but
God
leaves
no
soule
as
he
finds
it
,
his
light
is
alwayes
expelling
darkenesse
;
the
olde
man
dyeth
daily
,
and
so
is
the
new
man
renewed
,
Christ
that
stronger
man
so
soon
as
ever
he
possesseth
a
soule
,
sets
upon
that
worke
of
casting
out
the
strong
man
of
sinne
:
and
as
he
told
Paul
,
so
he
tels
and
makes
it
good
to
every
Saint
,
my
grace
shall
be
sufficient
for
you
,
sinne
shall
not
reigne
in
your
mortall
bodies
.
Christs
presence
is
manifested
by
his
power
,
where
he
lives
,
sinne
must
dye
,
so
that
sinne
,
Sathan
,
and
the
soule
shall
know
it
.
You
shall
know
(
saith
Christ
)
if
you
be
in
me
I
will
make
you
new
creatures
.
It
shall
be
your
meate
and
drinke
to
doe
my
will
,
as
it
was
mine
to
doe
my
Fathers
,
and
my
commands
shall
be
sweete
to
you
as
the
honey
and
the
honey-comb
;
my
yoke
shall
be
easie
,
and
my
burthen
light
to
you
,
1
John
2.29
.
If
you
know
that
he
is
righteous
,
you
know
that
every
one
that
doth
righteousnesse
is
borne
of
him
.
This
is
the
effects
of
union
with
God
and
Christ
,
God
in
Christ
;
to
doe
righteousnesse
,
that
is
,
to
walke
in
the
light
as
hee
is
light
,
to
walk
by
his
light
the
light
of
his
Spirit
,
which
doth
both
teach
and
lead
Saints
into
all
the
will
,
worke
,
and
wayes
of
God
:
So
that
this
Demonstration
doth
farther
cleare
the
truth
,
that
who
ever
are
in
Christ
they
are
new
creatures
.
Christ
and
the
new
creature
are
inseparable
,
they
alwayes
goe
together
.
A
fourth
Demonstration
may
be
this
,
That
such
as
are
truly
Saints
in
union
with
Christ
,
they
have
all
their
life
from
him
;
their
buddings
forth
is
from
the
sap
which
they
receive
from
the
Lord
Christ
;
we
may
receive
truth
from
our
Saviour
himselfe
in
John
15.5
.
I
am
the
vine
,
yee
are
the
branches
:
he
that
abideth
in
me
,
and
I
in
him
,
the
same
bringeth
forth
much
fruit
;
for
without
mee
you
can
doe
nothing
.
Now
if
this
be
truth
,
which
none
but
the
spirit
of
untruth
can
deny
,
then
I
argue
thus
from
hence
.
That
if
Saints
be
in
union
with
Christ
,
as
the
branches
are
in
the
Vine
,
and
have
all
their
sap
and
life
from
Christ
,
then
the
life
,
and
actions
of
life
in
Saints
,
must
all
beare
the
image
of
Christ
:
in
nature
like
begets
like
;
that
which
is
begotten
,
is
like
that
which
doth
beget
,
as
we
see
in
the
bringing
forth
of
all
creatures
:
so
is
it
with
the
new
creature
,
Christ
he
begets
it
,
and
the
begotten
is
Christ
,
so
that
the
new
creature
is
Christ
in
the
soule
,
as
that
Text.
Know
you
not
that
Christ
is
in
you
,
except
you
be
reprobates
?
And
yee
are
the
temple
of
the
holy
Ghost
.
And
if
this
be
granted
,
we
that
Christ
begets
after
his
owne
image
,
then
none
with
colour
of
reason
can
deny
that
who
ever
is
in
Christ
is
a
new
creature
;
for
who
ever
is
in
Christ
is
as
the
branch
in
the
Vine
.
He
is
not
his
own
,
but
the
rootes
,
his
life
and
his
fruit
is
not
his
owne
but
the
rootes
;
for
if
the
branch
be
separate
from
the
root
,
it
hath
neither
life
nor
fruit
;
well
then
,
if
in
union
with
Christ
we
are
not
our
own
but
Christs
,
and
our
fruit
not
our
owne
,
but
the
fruit
of
Christ
,
then
tell
mee
how
can
any
man
be
in
Christ
and
not
a
new
creature
;
is
Christ
a
dead
Christ
in
any
soule
?
No
,
he
is
not
only
a
living
Christ
in
every
soule
uāiāed
to
him
,
but
he
is
the
life
,
and
putteth
forth
all
the
effects
of
life
in
such
soules
;
then
if
Christ
be
all
,
that
all
must
be
Christ
,
and
whoever
is
in
Christ
they
are
new
creatures
,
so
that
Christ
and
the
new
creature
is
unseparable
.
Take
this
5th
and
last
Demonstration
;
That
where
ever
Christ
is
,
he
is
chiefe
in
command
,
Lord
Paramount
,
he
rules
and
governs
what
ever
soule
he
lives
in
.
Now
the
Scepter
of
Christ
is
a
Scepter
of
holinesse
&
righteousnesse
;
where
Christ
is
King
,
his
love
makes
lawes
,
and
his
Spirit
gives
light
and
life
.
Christ
subjects
they
are
a
willing
people
in
the
day
of
his
power
.
The
powrings
forth
of
his
Spirit
makes
his
will
their
will
,
so
that
to
all
his
will
they
are
a
willing
people
;
then
surely
where
the
power
of
Christ
over-powers
any
soule
,
that
soule
acts
by
the
power
of
Christ
in
him
,
and
must
therefore
act
according
to
the
will
of
Christ
who
gives
the
power
,
and
that
will
and
work
is
the
new
creature
in
such
a
soul
.
The
power
of
Christ
in
soules
is
sutable
to
his
owne
walking
on
earth
.
I
come
to
doe
thy
will
O
Father
,
sayes
Christ
:
so
when
he
overpowers
any
soule
,
the
effect
of
his
powerfull
presence
is
to
frame
such
a
soul
in
obeysance
to
the
will
of
God
.
One
Text
tels
us
,
he
that
is
borne
of
God
sinnes
not
.
So
much
of
the
regenerate
part
that
is
in
any
man
,
so
much
that
man
is
above
the
committing
of
sinne
:
and
we
find
the
Apostle
Paul
distinguishing
between
a
law
in
his
members
and
a
law
in
his
minde
,
and
he
thankes
God
through
Jesus
Christ
,
that
with
the
minde
he
served
the
law
of
God
,
though
with
the
flesh
the
law
of
sinne
.
The
Lord
Christ
he
ruled
and
governed
in
the
mind
of
Paul
,
and
he
doth
acknowledge
it
;
for
he
thankes
God
through
Jesus
Christ
,
he
served
the
law
of
God
with
his
minde
,
and
so
beares
witnesse
to
this
truth
,
that
where
Christ
commands
and
governes
,
there
Gods
law
is
obeyed
.
And
the
same
Apostle
in
the
next
chapter
,
Rom.
8.2
.
For
the
law
of
the
Spirit
of
life
in
Christ
Jesus
hath
made
me
free
from
the
law
of
sin
and
death
.
As
if
he
had
said
,
I
was
in
bondage
under
the
law
of
sin
in
the
condemning
and
the
reigning
power
of
it
,
till
Christ
came
to
command
in
my
soule
by
his
Spirit
,
and
then
I
found
deliverance
,
so
that
now
I
can
say
,
It
is
not
I
,
but
Christ
that
lives
in
mee
.
The
olde
man
,
the
law
of
sinne
,
was
in
command
till
Christ
came
:
but
now
we
that
were
sometimes
darkenesse
are
made
light
in
the
Lord
,
and
that
light
is
the
light
of
life
:
and
the
love
of
Christ
shed
abroad
in
our
hearts
is
both
roote
&
strength
to
a
new
life
.
So
the
same
Apostle
;
I
can
doe
all
things
through
Christ
that
strengthens
me
.
Though
the
new
creature
be
a
worke
too
hard
for
my
flesh
,
yet
it
is
not
too
hard
for
Christ
in
the
Spirit
.
Nay
,
it
is
the
certaine
,
and
the
constant
worke
of
the
Lord
Jesus
to
make
the
new
creature
;
Hee
is
made
to
us
of
God
Sanctification
as
truly
as
Redemption
:
so
this
is
an
undeniable
truth
;
That
if
any
man
be
in
Christ
he
is
a
new
creature
.
In
this
meditation
there
is
much
to
informe
us
,
exceeding
usefull
for
a
christians
knowledge
.
As
first
,
it
informes
all
of
the
holinesse
and
purity
of
God
;
that
though
his
grace
call
,
pitty
,
and
pardon
the
worst
of
sinners
,
yet
his
purity
will
imbosome
no
soule
but
in
Christ
:
and
in
Christ
he
makes
them
new
creatures
.
The
Lord
Christ
himselfe
tels
us
in
one
Text
,
That
no
man
commeth
to
the
Father
but
by
him
.
And
this
Text
tels
us
,
That
if
any
man
be
in
Christ
he
is
a
new
creature
:
So
that
such
souls
as
come
and
lye
downe
in
the
bosome
of
God
,
come
through
Christ
in
whom
they
are
made
new
creatures
,
as
God
in
himselfe
is
that
perfection
to
whom
there
can
be
no
addition
;
so
he
is
that
perfect
purity
which
cannot
have
communion
with
any
impure
thing
;
God
is
that
light
which
discovers
all
darkenesse
,
and
that
fire
which
burneth
up
all
drosse
,
so
that
if
filth
approach
his
presence
,
his
light
discovers
it
,
it
cannot
be
hid
from
him
;
all
thoughts
and
things
are
alwayes
naked
before
his
presence
,
and
his
fire
consumes
it
;
for
God
out
of
Christ
is
a
consuming
fire
;
truly
he
knows
not
God
which
saith
in
his
heart
,
that
God
and
Belial
may
live
together
.
Our
God
is
a
God
of
glory
,
and
the
glorious
God
;
he
is
not
a
God
which
hath
eyes
and
seeth
not
,
eares
and
heareth
not
,
hands
and
handleth
not
;
exclude
sinne
,
and
then
there
is
nothing
,
he
is
not
;
he
is
the
all
of
all
,
the
first
,
the
fountaine
,
and
the
fulnesse
of
all
,
but
sinne
:
so
that
God
is
so
infinitely
pure
,
that
he
is
all
but
what
is
impure
;
hee
is
pure
in
the
fountaine
,
and
the
fountaine
of
purity
.
Purity
flowes
only
from
God
,
and
that
only
returnes
to
God
;
nothing
but
purity
can
dwell
in
God
,
for
God
is
pure
.
And
if
thus
,
then
secondly
this
informes
us
of
the
riches
of
Gods
free-grace
,
which
hath
not
only
given
us
a
justifying
,
but
also
a
sanctifying
Jesus
.
That
Christ
should
not
only
deliver
his
Elect
from
the
condemning
power
,
but
also
from
the
reigning
power
of
sin
;
not
only
deliver
from
the
justice
of
God
in
satisfying
Justice
for
them
,
but
so
carrying
them
in
his
owne
righteousnesse
,
into
the
bosom
of
God
,
where
he
biddeth
them
all
eate
my
beloved
,
feed
abundantly
and
be
satisfied
.
A
Saints
life
is
bound
up
in
God
,
&
his
blessednesse
is
to
have
communion
with
God
.
Now
considering
the
purity
of
God
,
and
the
impurity
of
fallen
man
;
if
free-grace
had
not
made
Christ
our
way
,
and
our
Sanctification
as
our
Redemption
,
we
could
never
have
been
blessed
in
communion
with
God
.
If
the
bosome
of
God
be
a
place
of
rest
?
If
the
love
of
God
be
the
foode
of
eternall
life
?
If
that
glory
at
Gods
right
hand
be
more
exceeding
and
eternall
weight
of
glory
?
Oh
then
what
riches
is
that
riches
of
free-grace
which
hath
given
all
this
freely
,
and
Jesus
Christ
in
whom
wee
have
these
and
all
the
fulnesse
of
glory
,
not
only
freely
,
but
full
,
and
that
to
all
eternity
.
If
this
be
the
fruit
of
grace
,
then
surely
it
must
be
rich
&
glorious
grace
,
the
fountaine
must
needs
be
precious
,
the
streames
are
so
full
of
glory
.
If
we
be
saved
,
sanctified
and
glorified
meerely
by
grace
,
then
it
must
be
rich
grace
that
gives
forth
so
richly
to
all
eternity
.
Thirdly
,
this
informes
us
of
the
sad
and
miserable
condition
of
prophane
carnal
wretches
;
the
fruit
of
such
lives
tels
us
plainly
that
Christ
is
none
of
their
roote
.
The
fruits
of
darknesse
are
discovered
by
the
light
,
but
cannot
be
the
proceeding
or
issue
of
the
light
.
The
flesh
hath
workes
as
proper
to
it
,
and
floweth
as
naturally
from
it
,
as
any
the
Spirit
hath
.
And
the
Apostle
Paul
in
Rom.
8.5
,
6
,
7
,
8.
Ephes.
5.8
,
9.
Gal.
5.17
.
to
the
end
,
doth
discover
both
the
rootes
and
the
fruits
of
flesh
and
Spirit
,
which
are
as
clearely
to
be
distinguished
between
as
light
and
darknesse
,
and
is
in
no
nearer
union
then
the
seede
of
the
Serpent
and
the
seede
of
the
woman
.
If
any
man
be
in
Christ
he
is
a
new
creature
,
olde
things
are
passed
away
,
behold
all
things
are
become
new
.
Truly
this
is
but
sad
tidings
for
such
poore
soules
that
are
yet
old
creatures
,
not
yet
renewed
in
the
spirit
of
their
minds
.
It
speaks
very
loud
and
plainly
to
them
that
they
are
not
yet
united
to
Christ
;
for
were
they
in
him
,
he
would
soon
make
them
new
creatures
.
The
Apostle
Paul
in
Ephes.
4.17
,
18
,
19.
speaking
of
the
Gentiles
:
Walking
in
the
vanity
of
their
minds
,
having
their
understandings
darkned
,
being
alienated
from
the
life
of
God
through
the
ignorance
and
blindnesse
of
their
hearts
,
who
being
past
feeling
,
had
given
themselves
over
unto
all
lasciviousnesse
,
to
worke
all
uncleannesse
with
greedinesse
.
In
vers.
20.
But
ye
have
not
so
learned
Christ
.
As
if
hee
had
said
,
such
a
life
as
that
is
the
proper
fruit
of
a
naturall
condition
,
a
man
out
of
Christ
,
for
Christ
he
teacheth
no
such
things
:
but
on
the
contrary
,
as
in
verse
22
,
23
,
24.
of
that
Chapter
:
Christ
he
teacheth
;
To
put
off
concerning
the
former
conversation
the
olde
man
which
is
corrupt
according
to
the
deceitfull
lusts
,
and
to
be
renewed
in
the
spirit
of
our
minds
,
and
to
put
on
the
new
man
,
which
after
God
is
created
in
righteousnesse
and
true
holinesse
.
It
is
sad
indeed
for
poor
soules
to
gather
that
which
sinne
and
Sathan
is
the
roote
,
and
to
please
it selfe
with
that
which
is
sweet
only
to
the
pallat
,
but
bitter
in
the
belly
,
and
carries
a
curse
with
it
where
ever
it
goes
.
Now
this
is
the
sad
condition
of
Christlesse
soules
,
such
poore
wretches
as
have
given
over
themselves
to
worke
all
uncleannesse
with
greedinesse
;
these
poor
soules
walke
according
to
the
course
of
the
world
,
and
the
power
of
the
Prince
of
the
Aire
,
the
spirit
that
now
worketh
in
the
children
of
disobedience
,
fulfilling
the
lusts
and
the
desires
of
the
flesh
,
Ephes.
2.2
,
3.
And
if
this
be
not
a
miserable
condition
,
I
know
not
what
can
make
up
misery
.
As
it
is
the
blessing
of
Heaven
to
live
in
Christ
,
and
Christ
in
us
:
so
it
is
the
misery
of
Hell
upon
earth
to
be
fulfilling
lusts
and
the
desires
of
the
flesh
,
in
which
the
poore
soule
is
ruled
by
the
Prince
of
the
aire
,
led
captive
by
Sathan
at
his
will
.
This
is
the
sad
condition
of
prophane
,
carnall
,
Christ-lesse
soules
,
such
as
are
not
new
creatures
;
For
if
any
man
be
in
Christ
he
is
a
new
creature
.
Fourthly
,
This
informes
us
of
the
desperate
wickednesse
and
hypocrisie
of
those
wretches
,
which
with
their
lips
lay
claime
to
Christ
and
free-grace
,
and
yet
are
not
new
creatures
:
but
make
a
profession
of
Christ
to
be
a
protection
&
covering
of
the
old
man
in
them
;
this
is
the
growing
and
thriving
sinne
of
these
last
and
evill
times
which
wee
are
fallen
into
.
If
the
single
witnesse
of
the
lip
may
be
taken
,
Christ
had
never
more
followers
then
in
these
our
dayes
:
but
this
is
a
truth
so
pretious
,
and
of
so
great
a
consequence
,
that
it
well
deserveth
two
witnesses
,
I
meane
the
life
as
well
as
the
lip
.
Our
Saviour
tels
us
at
the
time
of
his
being
upon
earth
,
of
many
belly
,
and
eye-followers
;
that
he
had
such
as
followed
him
for
the
loaves
,
and
to
see
the
miracles
that
he
did
:
but
for
lip
followers
of
Christ
,
I
believe
our
present
age
out-strips
all
that
went
before
it
:
and
as
the
Lord
Christ
did
discover
the
hypocrisie
that
was
in
the
former
,
so
doe
I
verily
believe
he
will
this
generall
profession
of
him
in
our
dayes
.
God
hath
gone
a
great
way
in
this
worke
already
,
and
I
verily
believe
the
earth-quake
we
are
in
will
not
cease
till
God
have
perfected
this
good
work
he
hath
begun
;
men
deceive
themselves
when
they
entitle
their
wickednesse
to
Christ
,
he
is
too
bright
a
glory
to
be
vail'd
over
,
and
too
clear
a
light
to
be
deceived
by
any
darkenesse
;
profession
cannot
dazell
the
eyes
of
perfection
.
Christ
is
perfect
,
and
can
discerne
and
discover
the
secret
hypocrisie
of
the
heart
;
mans
eyes
may
be
deceived
with
a
bare
profession
,
but
when
Christ
is
intitled
to
a
lye
,
as
the
God
of
truth
;
he
is
engaged
to
discharge
himselfe
of
those
branches
which
are
only
in
him
by
profession
,
and
so
leave
them
to
a
withering
state
,
as
being
without
the
sap
of
life
:
And
that
I
think
is
the
meaning
of
our
Saviour
in
Joh.
15.2
.
Every
branch
in
me
(
meaning
Christ
)
that
beareth
not
fruit
,
he
(
meaning
God
)
taketh
away
.
That
is
,
Christ
hath
many
which
profess
him
,
and
bring
not
forth
the
fruit
of
union
with
him
,
which
is
the
new
creature
,
and
them
(
God
to
clear
up
his
owne
power
and
purity
)
takes
away
,
as
if
the
Lord
had
said
,
the
evill
heart
of
man
thinkes
to
hide
the
olde
man
of
sinne
under
a
profession
of
mee
:
but
if
you
looke
into
the
fruits
and
lives
of
such
men
,
you
will
find
them
only
branches
in
profession
,
which
in
the
fittest
time
for
lifting
up
the
power
and
purity
of
God
,
God
will
take
away
,
and
Christ
will
discharge
himselfe
of
them
.
The
holy
Ghost
methinkes
is
very
full
to
this
purpose
,
in
1
Cor.
chap.
3.
vers.
11
,
12
,
13.
For
other
foundation
can
no
man
lay
then
that
is
laid
,
which
is
Christ
.
Now
if
any
man
build
on
this
foundation
,
gold
,
silver
,
precious
stone
,
wood
,
hay
,
stubble
.
Every
mans
workes
shall
be
made
manifest
;
for
the
day
shall
declare
it
,
because
it
shall
be
revealed
by
fire
,
and
the
fire
shall
try
every
mans
worke
of
what
sort
it
is
.
Every
man
would
be
saved
,
and
there
is
no
foundation
which
is
or
can
be
laid
but
Christ
;
this
is
a
generall
rule
.
Now
upon
the
foundation
some
lay
gold
and
precious
stones
,
others
lay
wood
,
hay
,
and
stubble
;
the
former
have
Christ
in
truth
,
the
latter
only
in
profession
.
But
Christ
hee
deales
with
all
alike
,
hee
is
resolved
to
make
all
manifest
,
and
therefore
hee
brings
all
to
the
fire
,
by
which
gold
appeares
to
bee
gold
,
silver
to
be
silver
,
and
precious
stones
to
bee
such
,
because
they
abide
the
fire
.
And
this
fire
makes
wood
,
hay
,
and
stubble
to
appeare
to
be
such
,
because
the
fire
consumeth
them
.
If
wee
understand
here
by
fire
,
the
fire
of
affliction
and
persecution
,
why
under
that
sence
the
truth
will
stand
firme
,
for
such
as
have
not
learned
truths
as
they
are
in
Jesus
,
will
deny
truths
and
Jesus
too
if
affliction
come
.
Unfound
profession
is
soone
burnt
up
in
the
fire
of
persecution
,
it
is
too
hot
a
fire
for
wood
,
hay
,
or
stubble
to
contend
with
.
Wood
may
last
longer
then
hay
,
or
stubble
:
but
all
the
time
it
lasts
it
consumes
;
It
is
not
like
gold
and
silver
that
is
refined
and
made
more
pure
then
it
was
before
it
came
into
the
fire
.
Not
like
that
seede
which
had
only
the
shallow
rooting
of
profession
,
that
withered
so
soone
as
the
scorching
beames
of
the
Sunne
came
upon
it
.
The
Apostle
had
more
then
naked
profession
,
Rom.
Chapter
8.
the
latter
end
,
when
under
this
fire
of
persecution
;
Killed
all
the
day
long
,
and
counted
as
sheepe
for
the
slaughter
.
Yet
hee
professed
in
all
his
sufferings
,
Hee
was
more
then
a
Conquerour
through
Christ
that
loved
him
.
Hee
was
true
gold
indeed
,
that
was
a
gaine
by
this
fire
:
and
what
ever
is
but
bare
profession
will
soon
consume
when
it
commeth
to
this
fire
.
And
truly
God
is
now
shaking
not
only
the
Earth
but
the
Heavens
also
;
not
only
carnall
wretches
,
but
even
all
professors
,
and
this
shaking
will
shake
off
all
that
are
not
one
with
Christ
.
This
shaking
is
that
those
which
cannot
bee
shaken
may
appeare
to
remaine
.
But
I
rather
thinke
by
fire
here
is
meant
the
fire
of
the
Spirit
,
those
bright
beames
of
the
glorious
presence
of
GOD.
As
if
the
LORD
should
say
;
You
wood
,
hay
,
and
stubble
,
that
build
by
profession
upon
my
Christ
,
and
deceive
the
World
by
your
formes
,
empty
of
the
power
of
Godlinesse
,
you
shall
know
that
Christ
is
the
only
and
proper
foundation
for
gold
,
silver
,
and
precious
stones
to
build
upon
;
And
I
am
resolved
to
make
a
discovery
of
the
difference
betweene
them
and
you
.
I
will
powre
out
my
Spirit
,
and
that
precious
fire
will
enflame
their
love
and
your
hatred
to
Christ
,
Saints
,
and
truth
.
That
light
shall
try
and
discover
your
darkenesse
;
for
till
that
light
appeares
,
your
darkenesse
will
be
taken
for
light
:
but
when
that
light
doth
appeare
,
it
will
discover
your
darkenesse
in
hating
the
light
.
Bare
formall
profession
is
so
true
an
enemie
to
nothing
as
to
spirituall
light
,
and
an
empty
form
enraged
against
nothing
more
then
the
power
of
godlinesse
,
and
therefore
God
makes
tryall
of
all
professing
and
professors
by
the
powrings
forth
of
his
Spirit
.
Truly
if
God
did
not
looke
that
such
as
worship
him
should
worship
him
in
spirit
&
truth
,
he
might
have
worshippers
all
the
world
over
.
If
the
spirit
and
power
of
godlinesse
were
not
the
distinguishing
character
between
professors
.
Christ
would
have
all
to
follow
him
,
and
Saints
and
truth
none
to
oppose
them
:
but
when
the
Spirit
of
truth
gathers
up
Saints
into
truths
as
they
are
in
Jesus
,
above
this
or
the
other
naked
forme
,
and
into
the
power
of
godlinesse
,
bringing
forth
the
fruits
of
holinesse
;
then
not
only
carnall
wretches
,
but
also
naked
formall
professors
rise
up
against
them
,
and
thus
by
this
fire
of
the
Spirit
God
doth
discover
all
professors
that
build
upon
this
foundation
the
Lord
Jesus
,
whether
they
be
gold
,
silver
,
and
precious
stones
,
or
whether
they
be
wood
,
hay
,
or
stubble
,
by
their
abiding
or
consuming
.
Truly
,
formes
or
no
formes
can
give
no
good
testimony
to
this
new
creature
.
I
judge
of
form
&
no
form
,
as
the
Apostle
of
circumcision
and
uncircumcision
,
that
they
avail
nothing
but
the
new
creature
:
And
I
believe
as
the
power
of
godlinesse
shall
encrease
,
the
contendings
in
the
world
about
formes
will
decrease
;
that
I
am
troubled
at
is
this
,
when
men
are
rigidly
zealous
for
formes
;
yet
then
negligent
of
the
power
of
godlinesse
in
themselves
,
and
opposite
to
it
in
others
,
especially
if
they
differ
in
formes
,
which
makes
it
evidently
to
appeare
,
that
their
forme
is
their
God
,
and
they
have
no
God
but
forme
.
And
on
the
other
side
it
is
as
sad
,
if
not
more
sad
,
to
behold
such
as
pretend
to
higher
communion
with
God
then
others
have
which
walke
in
the
use
of
formes
,
and
yet
in
their
lives
as
loose
,
as
vaine
,
and
as
empty
of
God
as
those
which
have
nothing
but
forme
.
That
I
contend
for
is
the
power
of
godlinesse
,
and
I
would
all
the
contentions
in
the
world
were
swallowed
up
in
this
,
namely
who
should
live
up
most
of
Christ
,
to
exceede
each
other
in
the
power
of
godlinesse
;
this
contention
would
kill
none
but
our
lusts
;
love
to
Christ
,
Saints
,
and
truths
would
live
indeed
,
and
't
would
be
our
life
to
live
in
this
love
.
But
there
is
another
sort
of
people
in
the
world
which
this
truth
informes
us
of
,
that
is
such
as
talke
much
of
the
grace
of
God
,
and
yet
turne
that
grace
into
wantonnesse
;
such
wretches
did
never
spiritually
understand
this
Text
,
That
who
ever
is
in
Christ
is
a
new
creature
.
Nor
doe
they
consider
how
they
engage
the
purity
of
Christ
to
discover
their
impurity
.
The
Apostle
Paul
in
Rom.
6.
makes
it
matter
of
abhorrency
to
continue
in
sinne
,
upon
this
consideration
,
because
grace
did
abound
in
God
,
and
truly
God
doth
more
abhorre
to
own
them
under
a
notion
of
grace
;
be
not
deceived
,
God
is
not
mocked
,
he
will
make
his
word
appear
truth
against
all
the
wretches
in
the
world
,
they
shall
know
that
such
as
are
in
Christ
they
are
new
creatures
.
I
have
heard
it
reported
,
that
there
be
some
which
deny
the
Scriptures
;
That
which
is
understood
by
the
titles
of
the
old
and
new
Testament
to
be
the
word
of
God
.
I
can
say
no
such
thing
knowingly
:
but
sure
I
am
,
that
many
thousands
which
acknowledge
it
with
their
lips
,
deny
it
with
their
lives
,
and
that
in
this
one
Text
;
That
if
any
man
be
in
Christ
hee
is
a
new
creature
;
for
they
will
lay
claime
to
the
one
,
and
deny
the
other
;
talke
of
their
interest
in
saving
grace
,
but
deny
his
sanctifying
grace
.
Such
wretches
as
these
bring
an
evill
report
upon
the
Gospel
of
Christ
,
and
the
Christ
of
the
Gospel
.
The
Gospel
of
Christ
it
is
glad
tidings
,
being
the
proclaiming
of
Christ
crucified
,
as
the
gift
of
free-grace
for
poore
sinners
.
Now
when
such
as
hate
to
be
reformed
talke
of
the
free-grace
of
God
,
they
put
dishonour
upon
it
,
and
a
stumbling-blocke
before
weake
Christians
;
It
makes
them
stagger
at
grace
to
see
grace-lesse
men
professe
it
:
and
grace
in
truth
hath
harder
thoughts
of
many
,
and
is
lesse
esteemed
of
because
of
this
false
profession
of
grace
,
and
I
feare
me
it
makes
poore
legall
soules
to
make
a
God
of
their
duties
,
when
they
see
these
vilde
creatures
to
abuse
the
grace
of
God
.
I
know
not
what
is
more
vilde
then
this
,
to
live
in
sinne
under
a
profession
of
grace
;
These
are
seared
consciences
indeed
,
that
can
sinne
and
name
it
grace
,
and
then
call
the
God
of
truth
to
witnesse
to
that
lye
:
nay
to
make
God
himselfe
a
lyar
;
for
he
saith
who
ever
is
in
Christ
is
a
new
creature
:
but
they
say
they
are
in
Christ
,
and
yet
are
olde
creatures
.
God
will
unmaske
this
hypocrisie
,
and
prove
himselfe
the
God
of
truth
.
Christ
hath
no
fellowship
with
the
unfruitfull
workes
of
darknesse
;
such
as
are
in
Christ
,
their
fellowship
is
with
the
Father
&
with
the
Son
:
such
as
have
fellowship
with
Christ
are
those
that
live
in
Christ
,
and
Christ
in
them
,
that
live
by
the
faith
of
the
Sonne
of
God
,
and
in
the
spirit
of
the
holy
God
,
so
that
they
are
changed
into
the
image
of
God
.
This
is
the
new
creature
,
this
is
the
gracious
soule
indeed
;
such
as
have
the
power
of
their
lives
.
It
is
not
every
one
that
saith
Lord
,
Lord
,
shall
enter
into
the
Kingdom
of
heaven
,
but
he
that
knoweth
my
Fathers
will
and
doth
it
(
saith
Christ
.
)
'T
is
grace
in
truth
and
act
that
consists
with
union
and
communion
with
Christ
;
if
in
Christ
then
a
new
creature
:
and
all
profession
of
grace
without
the
new
creature
,
will
appeare
our
owne
fancy
of
grace
,
and
not
the
grace
of
God
in
truth
,
for
that
alwayes
produceth
the
new
man
;
If
any
man
be
in
Christ
he
is
a
new
creature
.
Lastly
,
This
informes
Saints
indeed
of
their
duty
and
priviledge
;
for
truly
it
is
both
,
and
it
is
this
;
That
wee
live
to
no
other
end
,
but
to
live
up
Christ
who
is
our
life
:
and
if
Christ
be
our
life
,
then
we
are
new
creatures
,
and
the
life
of
the
new
creature
is
to
live
up
Christ
which
is
its
life
.
Children
of
the
day
should
walke
as
such
in
the
light
of
the
Lord
,
in
the
power
and
might
of
his
Spirit
.
It
is
the
Apostles
exhortation
,
in
Gal.
5.25
.
If
we
live
in
the
Spirit
,
let
us
also
walke
in
the
Spirit
.
As
if
hee
had
said
,
it
is
not
only
our
businesse
as
Saints
to
live
in
the
joyes
of
God
,
but
also
to
live
up
the
God
of
our
joyes
;
not
only
to
live
upon
God
in
the
Spirit
,
but
to
walke
with
God
in
the
Spirit
;
that
is
,
in
the
fruits
of
the
Spirit
;
for
that
is
the
Apostles
subject
in
the
verses
just
before
this
.
Christ
is
a
living
Christ
,
he
appeare
where
ever
he
is
.
The
Apostle
James
in
his
2d
chap.
vers.
17.
tels
us
,
that
faith
without
workes
is
dead
.
That
is
,
I
know
not
that
you
believe
in
Christ
if
you
shew
not
the
fruits
of
faith
;
for
I
know
Christ
is
a
living
Christ
,
and
if
you
live
in
him
,
then
he
will
appeare
in
your
life
.
It
is
the
life
of
those
which
live
in
Christ
,
to
declare
Christ
to
be
their
life
in
living
him
up
.
A
Saints
glory
lyeth
in
this
,
that
Christ
is
his
life
,
and
therefore
counts
it
his
only
businesse
to
advance
the
glory
of
Christ
which
is
his
life
and
his
glory
;
Whom
have
I
in
heaven
bus
thee
sayes
the
Prophet
David
,
and
I
have
none
in
earth
in
comparison
of
thee
.
So
sayes
a
Saint
in
truth
,
when
I
come
to
heaven
God
is
all
my
glory
,
now
I
am
on
earth
God
is
all
my
glory
;
I
have
no
other
to
glory
in
,
and
no
other
glory
to
lift
up
but
God
and
Christ
,
and
God
in
Christ
,
the
free-grace
of
God
making
Christ
to
be
wisdome
,
righteousnesse
,
sanctification
,
and
redemption
to
me
,
to
be
my
all
,
and
all
I
am
to
be
his
;
this
is
a
Saints
glory
here
,
and
to
all
eternity
,
and
the
declaring
this
in
his
life
is
all
his
businesse
upon
earth
.
The
Apostle
Paul
,
1
Cor.
15.10
.
Tels
us
this
,
By
the
grace
of
God
I
am
what
I
am
.
He
had
all
his
life
from
grace
:
so
it
is
with
every
true
believer
,
grace
in
God
is
the
fountaine
of
his
life
,
and
that
grace
shed
in
his
heart
makes
all
the
motions
&
actions
of
life
,
therefor
this
conclusion
flows
naturally
from
it
,
that
it
is
the
only
end
and
businesse
of
a
Saints
life
to
live
up
the
free-grace
of
God
,
and
Jesus
Christ
the
gift
of
his
grace
:
And
the
same
Apostle
in
Gal.
2.20
.
tels
us
,
he
is
crucified
with
Christ
;
neverthelesse
I
live
,
yet
not
I
,
but
Christ
in
me
.
As
if
he
had
said
,
I
am
crucified
with
Christ
to
sinne
,
world
,
and
selfe
,
and
yet
I
live
(
but
it
is
not
to
that
which
I
am
crucified
to
in
Christ
,
but
to
Christ
)
for
he
is
my
life
and
all
my
businesse
in
the
world
is
to
live
up
him
.
I
am
dead
to
all
but
Christ
,
and
what
life
you
see
in
me
,
it
is
not
my selfe
,
but
Christ
in
me
,
not
the
olde
,
but
the
new
creature
.
The
Apostle
in
Phil.
1.21
.
For
me
to
live
is
Christ
:
In
all
my
life
my
businesse
is
to
live
up
Christ
.
This
is
generall
;
what
doe
you
meane
by
living
up
Christ
?
I
meane
this
to
be
nothing
,
to
doe
nothing
,
nor
desire
any
thing
,
but
in
all
which
the
glory
of
Christ
may
be
lifted
up
,
in
the
beauty
of
holinesse
,
and
the
power
of
godlinesse
.
1.
That
the
name
of
the
holy
God
may
plainly
appeare
in
all
we
be
,
doe
,
or
desire
to
doe
;
that
in
all
wee
are
,
Holinesse
to
the
Lord
may
be
written
upon
it
.
But
this
is
yet
something
in
the
darke
?
Why
then
more
particularly
;
He
that
lives
up
Christ
,
must
be
single
in
his
heart
to
Christ
,
the
profession
of
his
lips
must
have
its
commission
from
the
singlenesse
and
sincerity
of
his
heart
.
Christ
begets
his
owne
image
;
it
must
be
Christ
within
which
truly
makes
Christ
without
.
The
more
Christ
is
in
any
soule
,
the
lesse
selfe
is
there
,
and
the
lesse
selfe
,
the
more
singelenesse
of
soule
,
and
it
is
the
want
of
this
that
makes
so
much
profession
of
godlinesse
,
without
the
power
of
it
in
the
world
.
It
is
easie
to
talke
and
professe
up
a
Christ
,
but
it
is
very
hard
to
live
up
a
Christ
,
and
follow
him
where
ever
hee
goes
:
and
the
reason
is
this
,
because
the
soule
must
be
single
,
it
must
be
an
unselfed
soule
that
will
follow
Christ
.
The
young
man
in
the
Gospel
found
this
a
hard
thing
to
sell
all
,
and
to
be
unselfed
for
to
follow
Christ
;
truly
this
singlenesse
of
heart
is
the
rarest
thing
in
the
world
to
be
found
in
these
days
,
and
it
makes
me
feare
indeed
,
that
notwithstanding
all
the
large
profession
of
our
dayes
,
there
is
but
very
little
of
the
power
of
godlinesse
of
this
living
up
the
Lord
Christ
in
truth
:
and
as
singlenesse
of
heart
,
so
lowlinesse
and
meeknesse
.
Learn
of
me
(
sayes
Christ
)
for
I
am
lowly
and
meeke
.
Who
ever
lives
up
a
Christ
must
be
lowly
and
meeke
;
the
proud
man
GOD
abhors
,
and
truly
he
knows
that
God
abhorres
pride
in
all
,
but
most
in
himselfe
,
for
by
knowing
GOD
hee
comes
to
know
himselfe
,
and
there
findes
no
cause
to
be
lifted
up
,
but
to
be
abased
.
Selfe
and
Christ
are
contrarieties
,
both
cannot
be
lifted
up
at
once
,
so
that
the
proud
man
which
lifts
up
himselfe
,
cannot
lift
up
Christ
;
the
proud
mans
businesse
is
to
hold
out
himselfe
to
the
world
,
not
Christ
.
Pride
lifts
up
it selfe
above
all
others
,
and
cannot
endure
that
any
other
should
be
lifted
up
above
it
;
therefore
the
proud
man
can
never
live
up
Christ
,
because
hee
that
truly
lives
up
Christ
,
must
not
only
make
him
uppermost
,
but
all
.
Christ
also
owns
meekenesse
as
an
Embleme
of
himselfe
;
I
am
meeke
(
saith
Christ
)
and
when
any
soule
is
most
meeke
,
it
is
most
like
me
;
this
is
the
constant
Associate
to
a
lowly
soules
meekenesse
,
they
goe
hand
in
hand
together
,
and
Christ
goes
with
them
both
,
and
where
ever
they
goe
they
speake
Christ
to
be
present
.
It
is
the
meeke
soule
that
lives
up
Christ
the
Lambe
of
GOD
;
Christ
had
some
followers
that
called
for
fire
from
Heaven
to
ravenge
themselves
:
But
our
Saviour
rebukes
them
,
and
tels
them
they
know
not
what
spirit
they
were
of
.
As
if
hee
had
said
,
you
doe
not
in
this
follow
mee
,
my
Spirit
is
meeke
,
but
your
spirits
evill
in
this
.
If
you
will
live
like
your
Master
,
and
live
up
your
Master
,
you
must
be
lowly
and
meeke
.
Christ
in
this
reproofe
speakes
to
the
fiery
spirits
in
all
ages
;
what
is
written
is
written
for
our
instruction
,
the
more
heate
in
the
flesh
,
the
lesse
of
the
fire
of
the
Spirit
;
the
more
cruelty
,
the
lesse
Christ
.
Meekenesse
and
Temperance
are
the
fruits
of
the
Spirit
of
GOD
,
Gal.
5.23
.
And
surely
that
soule
lives
most
of
Christ
,
that
lives
most
in
the
spirit
.
Againe
,
To
live
up
Christ
is
to
be
doing
good
to
the
soules
and
bodies
of
all
we
meete
with
,
as
Christ
did
,
and
as
his
word
exhorts
us
,
doe
good
to
all
men
.
A
Saint
should
have
no
eye
of
revenge
to
see
evill
withall
:
but
to
render
good
for
evill
;
his
eye
should
be
to
watch
over
soules
and
bodies
for
good
,
to
watch
over
soules
where
and
when
he
may
drop
in
information
,
exhortation
,
brotherly
reproofe
and
consolation
,
when
to
cut
dead
flesh
,
and
when
to
binde
up
greene
wounds
,
and
be
ready
to
all
this
,
to
tell
forth
its
experiences
of
GOD
to
others
;
a
Saint
should
so
live
up
Christ
,
that
where
ever
he
comes
,
those
soules
hee
meetes
with
may
blesse
GOD
for
him
,
and
that
of
GOD
which
they
learn
by
him
.
A
Saint
should
be
a
living
monument
of
Christ
,
in
whom
may
be
beheld
a
Christ
crucified
in
a
soul
,
crucified
to
sinne
,
selfe
,
and
world
,
and
a
Christ
risen
in
a
soule
,
risen
with
Christ
;
Seeking
those
things
which
are
above
,
where
Christ
fitteth
on
the
right
hand
of
GOD.
Having
its
affections
on
things
above
,
and
not
on
things
on
the
earth
,
Col.
3.1
,
2.
As
Christ
,
so
Saints
in
the
world
have
no
other
businesse
but
to
doe
the
will
of
their
Heavenly
Father
.
Now
truly
the
consideration
of
this
may
well
put
all
Saints
upon
that
great
work
of
selfe-examination
:
We
are
apt
enough
to
see
a
mote
in
our
brothers
eye
,
when
wee
overlooke
the
beame
that
is
in
our
owne
:
But
it
is
the
onely
businesse
of
every
Saint
to
live
up
Christ
;
then
it
is
worth
the
looking
into
our
lives
how
much
of
Christ
wee
can
find
there
,
what
singlenesse
of
soule
is
in
us
to
all
the
wayes
,
will
,
and
worke
of
Christ
,
whether
we
follow
Christ
for
love
,
or
for
the
loaves
?
For
what
hee
is
,
or
for
what
hee
gives
?
Whether
it
be
his
love
that
constraines
us
to
deny
ungodlinesse
and
worldly
lusts
;
or
whether
feare
of
Hell
,
shame
,
or
punishment
,
stops
the
eyes
pursute
,
and
stops
the
prractise
of
sinne
?
Or
whether
our
profession
of
godlinesse
,
under
what
forme
soever
,
be
to
lift
up
Christ
or
selfe
?
Whether
if
Heaven
and
Sinne
might
goe
together
,
we
would
not
rather
have
sin
live
in
our
souls
then
Christ
?
Whether
that
the
profession
of
godlinesse
which
we
seem
so
much
to
delight
in
,
be
not
a
burthen
to
us
in
the
power
and
life
of
it
?
Whether
that
day
in
which
Christ
is
most
,
and
selfe
least
in
our
souls
,
be
best
to
the
souls
content
?
Whether
it
be
the
souls
desire
&
petition
at
the
throne
of
grace
to
be
unselft
in
every
thing
,
and
that
Christ
may
be
all
in
all
?
whether
the
soul
doth
indeed
count
that
a
lost
day
,
hour
,
or
moment
,
in
which
he
doth
not
in
some
measure
lift
up
Christ
,
and
declare
the
in-dwelling
of
Christ
in
his
soule
,
by
the
out-goings
of
Christ
in
his
life
.
It
is
worthy
a
soules
examination
,
how
the
olde
man
dyeth
,
and
the
new
man
is
renewed
in
him
day
by
day
,
how
pride
and
passion
is
brought
under
the
feete
of
Christ
in
our
soules
,
how
through
Christ
that
loves
us
,
we
are
more
then
conquerours
over
sin
and
selfe
by
the
love
of
Christ
that
conquers
them
in
us
,
and
enableth
us
by
his
love
to
live
like
conquerours
,
rejoycing
and
glorying
in
the
free
grace
of
our
God
;
the
new
creature
is
Christ
in
truth
,
and
truths
as
they
are
in
Jesus
;
godlinesse
in
power
,
and
the
power
of
godlinesse
;
holinesse
in
its
beauty
,
and
the
beauty
of
holinesse
;
God
in
the
Spirit
,
and
the
Spirit
of
God
;
heavenly
mindednesse
,
and
a
mind
in
heaven
;
it
is
living
and
walking
in
the
Spirit
;
it
is
a
soule
united
to
Christ
,
Christ
in
it
,
and
it
in
Christ
;
Therefore
if
any
man
be
in
Christ
he
is
a
new
creature
.
CHAP.
X.
Vanity
and
vexation
of
spirit
compasseth
all
things
under
the
sun
.
Eccles.
Chap.
1.
vers.
14.
I
have
seene
all
the
workes
that
are
done
under
the
Sunne
,
and
behold
all
is
vanity
and
vexation
of
spirit
.
THIS
Scripture
is
the
testimony
of
the
Wise
man
,
concerning
all
things
under
the
Sunne
,
and
it
is
so
upon
seeing
and
trying
all
these
things
.
In
the
verse
before
this
he
tels
us
,
hee
gave
his
heart
to
seeke
,
and
to
search
out
by
wisdome
concerning
the
things
that
are
done
under
heaven
.
He
hath
attained
the
beholding
of
what
he
gave
hie
heart
to
seeke
:
so
that
both
seeking
and
seeing
in
wisdome
,
he
findes
all
to
be
vanity
and
vexation
of
spirit
.
The
vanity
of
the
whole
creation
is
the
subject
matter
of
all
his
booke
.
He
begins
it
thus
in
this
first
Chap.
and
2d
vers.
Vanity
of
vanities
(
saith
the
Preacher
)
Vanity
of
vanities
,
all
is
vanity
.
His
heart
is
so
full
of
the
matter
,
that
hee
doubles
the
sentence
,
and
as
he
begins
with
it
in
the
generall
,
so
in
his
whole
booke
he
followes
the
same
subject
in
the
particulars
of
it
,
&
concludes
his
booke
with
the
same
generall
,
in
Chap.
13.
vers.
8.
Vanity
of
vanities
(
saith
the
Preacher
)
all
is
vanity
.
The
Psalmist
in
Psalm
144.
vers.
4.
Bears
witnesse
to
this
truth
in
the
top-branch
of
all
the
creation
:
Man
(
saith
he
)
is
like
to
vanity
:
and
he
proves
it
;
for
his
dayes
are
as
a
shadow
that
passeth
away
.
And
in
Psalm
62.9
.
takes
in
men
of
high
and
low
degree
in
the
proofe
of
this
generall
truth
:
Surely
men
of
low
degrees
are
vanity
,
and
men
of
high
degrees
are
a
lye
;
to
be
laid
in
the
ballance
,
they
are
altogether
lighter
then
vanity
;
the
vanity
of
the
creature
is
a
subject
well
worthy
the
study
of
a
wise
christian
,
and
truly
none
but
Christ
our
wisdome
can
give
us
light
into
this
vanity
;
for
method
sake
wee
will
draw
out
one
generall
truth
which
I
thinke
is
visible
in
this
Scripture
;
That
upon
true
discovery
and
knowledge
of
all
things
under
the
Sunne
,
we
shall
finde
them
vanity
and
vexation
of
spirit
.
For
the
proofe
of
this
truth
let
us
search
the
Scripture
and
our
owne
experience
;
the
wise
man
to
prove
this
truth
,
begins
with
man
in
his
labour
in
his
first
Chap.
vers.
3
,
4.
What
profit
hath
a
man
of
all
his
labour
under
the
Sunne
;
for
he
stayes
not
to
keepe
any
fruit
of
his
labour
,
but
passeth
away
;
one
generation
goeth
,
and
another
commeth
.
So
in
Chap.
2.
vers.
22
,
23.
Man
reapeth
no
content
from
all
his
labours
under
the
sunne
.
They
fill
him
full
of
sorrow
,
travell
,
and
griefe
,
and
at
last
he
cannot
lye
downe
and
rest
in
them
.
They
are
a
bed
of
thornes
,
unfit
for
rest
;
yea
when
the
poore
creature
comes
to
lye
down
indeed
,
and
sleep
that
sleep
of
death
,
it
find
ās
no
rest
in
all
its
labours
under
the
Sun
of
what
kinde
soever
.
So
in
Chap.
1.6
,
9.17
,
18
,
19.
verses
.
He
tels
us
mans
labour
under
these
vanities
is
so
great
,
that
he
cannot
utter
it
,
and
that
without
any
satisfaction
,
though
what
is
pursued
be
enjoyed
.
For
though
the
eye
see
,
yet
it
is
not
satisfied
with
seeing
:
and
though
the
eare
doe
he
are
,
yet
it
is
not
filled
with
hearing
.
The
creature
can
never
give
so
long
,
and
so
much
,
till
that
which
receives
from
it
saith
it
hath
enough
;
though
it
give
objects
to
the
eye
,
yet
the
eye
wants
more
objects
then
it
can
give
:
and
though
it
offers
to
fill
the
eare
,
yet
the
eare
is
not
filled
with
all
that
it
can
give
;
there
is
no
new
thing
under
the
Sunne
,
but
that
which
hath
been
shall
be
,
and
that
which
is
done
,
is
that
which
shall
be
done
:
So
that
though
I
give
my
heart
to
know
all
things
,
wisdome
,
madnesse
,
and
folly
,
yet
I
find
nothing
new
in
them
.
And
in
stead
of
content
in
all
this
variety
of
knowledge
,
I
found
vexation
of
spirit
;
for
I
will
tell
you
the
best
,
and
then
judge
you
the
rest
.
In
much
wisdome
is
much
griefe
,
and
he
that
encreaseth
knowledge
encreaseth
sorrow
.
And
if
this
be
the
best
of
the
best
,
who
can
tell
what
is
the
worst
of
the
worst
;
he
comes
to
particulars
in
Chap.
2.
vers.
1.
he
intends
to
prove
his
heart
with
mirth
,
and
the
enjoying
of
pleasure
:
and
in
the
proving
,
his
heart
doth
experience
those
things
,
and
findes
them
vanity
,
and
behold
!
This
also
is
vanity
;
vers.
2.
I
said
of
laughter
that
is
madnesse
,
and
of
mirth
,
what
doth
it
.
1.
It
doth
not
satisfie
,
therefore
it
is
vanity
:
So
in
vers.
4.
and
so
forward
,
he
tels
us
;
That
he
made
him
great
workes
and
buildings
,
planted
vineyards
,
made
Gardens
and
Orchards
,
planted
trees
in
them
of
all
kindes
of
fruits
,
got
him
servants
and
maidens
,
servants
borne
in
his
house
,
so
that
he
had
great
possessions
of
great
and
small
Cattell
above
all
that
were
in
Jerusalem
before
him
.
He
likewise
gathered
up
silver
and
gold
and
got
men-singers
and
women-singers
,
with
the
delights
of
the
sonnes
of
men
,
as
musicke-instruments
,
and
that
of
all
sorts
,
so
that
hee
was
greater
then
all
that
was
before
him
in
Jerusalem
.
And
in
vers.
10.
He
gave
out
his
heart
to
take
joy
in
all
this
,
and
kept
not
his
eyes
from
any
thing
that
they
desired
.
But
in
vers.
11.
he
gives
in
this
report
of
all
this
fulnesse
,
and
his
full
experience
of
it
.
Then
I
looked
on
all
the
workes
that
my
hands
had
wrought
,
and
on
the
labour
that
I
had
laboured
to
doe
:
And
behold
all
was
vanity
and
vexation
of
spirit
,
and
there
was
no
profit
under
the
sunne
.
I
cannot
imagine
a
fuller
proofe
then
this
Scripture
;
here
is
wisdome
possessing
and
trying
all
things
under
the
Sunne
,
and
findes
no
profit
in
any
,
or
all
of
them
.
1.
They
yeelded
no
return
of
benefit
to
his
labours
,
there
was
more
sorrow
and
travell
then
enjoyment
;
nay
not
only
no
profit
,
but
vanity
and
vexation
of
spirit
in
all
;
yet
he
tels
us
,
He
possessed
more
then
all
that
went
before
him
,
and
none
that
commeth
after
him
should
exceede
him
;
For
(
saith
he
)
what
can
the
man
doe
that
commeth
after
the
King
.
He
may
not
thinke
to
gāāspe
more
of
the
world
then
I
have
done
?
and
when
he
hath
all
,
he
hath
but
so
much
vanity
,
and
with
it
vexation
of
spirit
.
The
wise
man
gives
an
instance
of
this
vanity
in
Chap.
4.
vers.
8.
There
is
one
alone
,
and
there
is
not
a
second
;
yea
,
hee
hath
neither
childe
nor
brother
:
yet
is
there
no
end
of
all
his
labour
:
neither
is
his
eye
satisfied
with
riches
,
neither
saith
he
,
for
whom
doe
I
labour
,
&
bereave
my selfe
of
good
?
This
is
also
vanity
,
yea
,
it
is
a
sore
travell
.
As
if
hee
had
said
,
I
will
make
you
judge
of
all
the
labours
of
man
in
the
things
of
the
world
;
for
looke
upon
a
man
that
spends
all
his
time
in
labour
after
the
world
,
he
encreaseth
daily
in
riches
,
but
not
in
content
;
hee
is
not
the
more
at
ease
for
the
more
hee
possesseth
:
but
more
creature
he
hath
,
the
more
desire
and
travell
encreaseth
.
Nay
(
saith
he
)
this
is
a
great
vanity
,
he
doth
all
this
to
encrease
his
labour
,
of
which
there
is
no
end
;
though
hee
have
no
satisfaction
in
his
riches
,
nor
any
to
leave
them
too
,
he
is
like
the
barren
womb
that
is
never
satisfied
,
nor
bringeth
forth
any
to
be
satisfied
after
it
.
Man
may
find
creature
to
love
,
and
vanity
enough
in
the
world
to
possesse
:
but
in
all
his
love
shal
be
lost
,
and
shall
not
finde
satisfaction
in
any
abundance
under
the
Sun
,
Ch.
5.
v.
10.
He
that
loveth
silver
shall
not
be
satisfied
with
silver
,
nor
hee
that
loveth
abundance
with
encrease
;
this
also
is
vanity
.
And
if
vaine
man
should
gather
up
a
content
(
as
hee
thinketh
)
in
these
vaine
things
:
so
that
with
the
foole
in
the
Gospel
,
he
bids
his
soule
take
ease
,
he
hath
goods
laid
up
for
many
yeares
;
yet
the
Wise
man
saith
,
joy
and
laughter
,
it
shall
be
as
the
crackeling
of
thornes
under
a
pot
,
this
also
is
vanity
,
Chap.
7.
vers.
6.
So
he
telleth
us
that
in
respect
of
the
world
,
men
and
beasts
dye
alike
;
Chap.
3.
vers.
19
,
20.
For
that
which
befalleth
the
sonnes
of
men
,
befalleth
beasts
,
even
one
thing
befalleth
them
;
as
the
one
dyeth
,
so
dyeth
the
other
,
all
goe
unto
one
place
,
all
are
of
the
dust
,
and
all
return
to
dust
again
.
So
Chap.
2
vert
.
16.
The
wise
man
and
the
foole
dyeth
both
alike
.
Thus
the
wise
man
hath
given
in
his
experimentall
testimony
to
this
truth
,
both
in
the
life
and
death
of
man
;
for
further
proofe
let
us
looke
upon
Job
,
both
in
his
full
and
his
empty
conditions
,
they
were
both
under
the
Sunne
,
and
therefore
a
certainty
in
neither
;
hee
that
had
so
much
of
every
thing
,
in
a
few
moments
had
nothing
but
his
body
full
of
sores
,
and
a
pot-sheard
to
scrape
them
with
,
and
this
low
condition
had
the
uncertainty
of
the
world
in
it
;
for
that
passeth
away
,
and
his
latter
end
was
greater
then
his
beginning
.
I
cite
it
only
to
this
purpose
,
to
demonstrate
the
vanity
of
all
outward
conditions
under
the
Sunne
,
whether
they
be
full
or
empty
.
Jonas
had
pleasure
in
the
gourd
,
but
it
was
short-liv'd
pleasure
,
for
in
one
night
the
gourd
withered
,
and
his
pleasure
turned
into
anger
;
This
gourd
is
a
true
embleme
of
the
whole
world
,
the
momentary
delights
they
give
produce
nothing
else
but
anger
at
their
parting
.
Jonas
said
he
did
well
to
be
angry
:
so
doth
every
poore
creature
when
the
world
withers
and
dyes
like
it selfe
,
saith
it
doth
well
to
be
angry
with
God
,
because
it selfe
is
no
wiser
,
then
to
thinke
the
groud
would
last
alway
:
This
is
the
world
,
and
this
is
vanity
and
vexation
of
spirit
.
The
Israelites
in
the
Wildernesse
which
are
Saints
in
the
world
,
found
vanity
in
every
step
they
took
,
their
Quails
and
Manna
had
vanity
in
them
;
nay
,
the
flesh
they
carried
about
had
vanity
in
it
.
Your
Fathers
(
sayes
Christ
)
John
6.58
.
did
eate
Manna
in
the
Wildernesse
and
are
dead
.
The
world
hath
vanity
enough
in
its
owne
wombe
to
eate
up
all
its
fulnesse
,
witnesse
Joseph'e
store-houses
at
the
end
of
the
seven
yeares
famine
;
there
is
a
time
for
the
leane
Cattle
to
devoure
the
fat
;
the
flourishingst
world
hath
a
grave
in
it selfe
to
sepulchre
it selfe
in
,
though
here
be
enough
to
prove
this
truth
;
yet
it
wil
not
be
amisse
to
adde
our
owne
experiences
,
let
health
speak
for
sicknesse
,
and
sicknesse
for
health
,
the
strong
man
for
the
weak
,
and
the
weake
man
for
the
strong
;
when
they
have
changed
each
others
condition
,
sicknesse
tels
health
,
thus
I
thought
when
I
was
sicke
,
that
if
I
could
but
be
in
health
as
you
are
,
it
would
have
beene
a
gourd
that
I
should
have
had
content
in
:
but
when
I
had
it
I
found
it
wither
,
&
then
I
said
I
did
well
to
be
angry
.
Health
tels
sicknesse
,
I
thought
I
should
never
have
beene
in
your
condition
,
but
now
I
finde
there
was
vanity
in
my
health
,
because
it
withers
.
The
strong
man
tele
the
weake
,
I
thought
my
strength
had
been
my
owne
,
and
I
could
have
kept
it
,
but
now
I
am
weak
as
you
are
;
I
finde
I
was
vaine
in
my
thoughts
,
and
my
strength
is
vanity
:
so
sayes
the
weake
man
to
the
strong
,
I
thought
if
I
could
have
stood
upon
your
legges
,
I
might
have
stood
strongly
,
but
now
I
find
that
strength
is
weaknesse
,
and
the
worm
of
vanity
is
at
the
roote
of
that
tree
which
knowes
it
till
it
dies
.
Aske
the
rich
man
if
a
pillow
stuffed
with
gold
could
make
him
sleep
;
nay
doth
not
his
bags
of
gold
keepe
him
awake
?
Aske
the
great
man
whether
all
his
greatnesse
could
satisfie
his
spirit
;
nay
,
is
not
the
spirit
of
Haman
there
which
is
restlesse
if
Mordecay
bow
not
his
knee
;
aske
him
that
hath
conquered
all
the
World
what
hee
wantt
,
and
he
will
tell
you
he
wants
more
worlds
to
conquer
.
After
asking
let
us
come
to
offering
,
set
dainty
and
delicious
food
in
the
abundance
of
it
before
a
ficke
and
a
lost
stomack
,
and
bid
it
eate
to
satisfie
;
he
will
tell
you
hee
is
best
satisfied
,
for
in
stead
of
loving
,
he
loaths
it
;
Then
set
it
before
a
strong
and
healthy
stomach
,
and
bid
him
eate
and
be
satisfied
;
he
eates
to
satisfie
,
till
he
destroyes
both
health
and
stomach
,
so
that
he
which
eates
not
is
not
satisfied
with
emptinesse
,
nor
he
which
doth
eate
made
glad
by
his
fulnesse
;
for
both
conditions
are
under
the
Sun
,
and
there
is
vanity
in
them
;
man
lives
not
by
bread
alone
,
nor
by
any
thing
below
God
,
for
all
things
under
the
Sun
are
vanity
.
Offer
a
man
that
gaspeth
for
breath
goodly
buildings
and
glorious
apparell
;
no
sayes
he
,
my
coffin
and
my
winding-sheet
is
of
nearest
relation
to
my
conduion
,
they
must
be
my
apparrel
and
my
dwelling
;
your
offer
is
vanity
,
I
now
finde
the
world
to
be
such
:
but
vanity
will
not
satisfie
my
living
soule
,
which
is
now
bidding
adieu
to
my
dying
bodie
;
the
worlds
vanities
may
dazell
and
deceive
a
man
that
lives
in
pleasure
,
but
they
can
never
please
nor
satisfie
the
eye
&
heart
that
is
going
to
sleep
the
sleep
of
death
,
and
lie
downe
in
the
bed
of
the
grave
;
the
whele
world
is
but
a
world
of
vanity
,
and
therefore
to
all
that
rest
upon
it
,
must
first
or
last
prove
vexation
of
spirit
;
the
proofs
of
this
truth
are
a
cloud
of
witnesses
.
Every
moment
of
our
passing
through
this
wildernesse
of
the
World
,
brings
forth
sinne
.
Now
because
what
is
written
for
our
instruction
,
it
will
be
wisdome
in
all
to
make
use
of
this
truth
which
the
Wise
man
holds
out
to
us
upon
his
owne
experience
,
and
which
all
Saints
in
their
experience
must
and
do
beare
witnesse
to
.
And
first
we
may
improve
it
thus
;
It
giveth
us
a
discovery
of
the
fruitlesse
labours
and
contentions
of
all
those
that
labour
and
cond
contend
meerely
for
the
World
in
part
or
in
whole
.
For
if
this
be
truth
that
all
things
under
the
Sunne
be
vanity
,
then
it
must
needs
be
fruitlesse
labour
and
contention
;
which
if
it
attain
what
it
seekes
,
yet
findeth
nothing
but
varity
,
and
in
it
vexation
of
spirit
.
If
this
were
truly
set
home
upon
our
spirits
by
the
Spirit
of
God
,
Sathan
would
have
fewer
to
worship
him
upon
that
temptation
which
he
assaulted
our
Saviour
with
,
in
shewing
him
the
World
in
all
its
glory
.
As
wee
come
more
to
know
God
in
the
spirit
,
so
that
we
by
that
spirit
know
the
world
in
its
vanity
and
emptinesse
,
then
shall
we
labour
and
contend
lesse
for
the
vanities
of
the
World
,
and
the
World
of
vanities
;
then
shall
we
see
the
vanity
of
our
laborious
contending
for
that
which
is
but
vanity
;
till
then
wee
shall
be
laying
out
our
money
for
that
which
is
not
bread
,
and
our
spirits
for
that
which
profits
not
;
for
till
God
gather
up
our
spirits
by
his
Spirit
to
himselfe
,
the
World
will
hold
us
,
and
all
that
while
wee
are
but
wrapt
up
in
the
armes
of
vanity
,
and
dandled
upon
the
knees
of
death
;
for
all
things
under
the
Sunne
are
vanity
,
all
that
is
below
God
is
too
low
for
a
Saint
to
labour
after
,
or
contend
for
.
This
truth
not
only
concernes
those
worldlings
that
are
buried
alive
in
the
world
,
but
it
may
make
Saints
blush
;
yea
the
best
of
Saints
,
to
consider
how
they
have
stretched
forth
their
hands
to
graspe
the
wind
,
and
opened
their
hearts
to
let
in
vanity
,
and
upon
this
regard
have
been
ready
to
conclude
,
't
is
good
to
be
here
,
let
us
build
Tabernacles
.
And
so
have
labored
to
blow
up
this
bladder
of
vanity
with
these
pleasing
imaginations
to
our
flesh
,
of
honour
,
profits
&
pleasures
of
this
world
,
till
God
prick
the
bladder
,
and
let
out
this
wind
,
so
that
then
wee
see
it
vanity
.
But
truly
so
much
of
this
old
man
as
is
in
Saints
makes
a
very
uncomely
sight
,
that
heirs
of
glory
,
joynt-heirs
with
Christ
in
glory
,
such
as
have
a
more
exceeding
and
eternall
weight
of
glory
prepared
for
them
,
&
waits
to
swallow
them
up
to
all
eternity
,
should
be
pursuing
after
vanity
;
it
best
becomes
Saints
to
be
always
upon
the
wing
of
faith
for
heaven
,
above
those
vanities
;
there
is
no
footing
in
the
World
for
a
Saint
,
the
World
is
an
ocean
of
uncertain
waves
,
that
goeth
one
way
,
&
the
other
way
,
as
the
wind
drives
them
,
so
that
the
Dove
can
have
no
rest
for
the
sole
of
her
foote
,
till
she
comes
to
the
Arke
from
whence
she
went
out
;
a
Saint
shall
find
rest
in
nothing
but
in
God
his
originall
,
it
is
vanity
in
all
to
pursue
vanity
,
but
especially
in
Saints
,
for
their
lives
are
hid
with
Christ
in
God
.
It
is
great
folly
for
an
empty
stomacke
to
sucke
in
the
winde
for
its
satisfaction
,
and
this
title
wee
may
give
to
the
wisedome
of
the
wisest
worldling
,
which
makes
the
Prodigals
choise
to
feede
on
huskes
if
he
could
have
had
enough
of
them
;
this
winde
may
fill
,
but
it
can
never
satisfie
:
but
sure
this
is
exceeding
folly
in
Saints
who
have
bread
enough
in
their
Fathers
house
,
and
their
treasure
in
Heaven
,
to
have
their
hearts
any
where
but
in
Heaven
where
their
treasure
is
.
And
it
is
much
to
the
dishonour
of
God
who
is
the
glorious
and
satisfying
interest
of
his
people
,
that
they
should
be
running
to
empty
Cisterns
,
when
hee
himselfe
is
an
eternall
fountaine
of
love
,
life
,
and
exceeding
glory
to
them
,
and
doubtless
Saints
in
truth
are
very
tender
of
the
glory
of
God
,
these
children
of
love
are
much
in
love
with
their
Fathers
glory
,
it
grieves
their
spirits
to
see
prophane
wretches
dishonour
him
,
but
it
doth
exceedingly
wound
them
if
they
be
found
actors
in
such
a
worke
themselves
:
and
if
so
,
then
wee
should
be
very
watchfull
lest
wee
be
under
the
fruitlesse
labour
and
contentions
of
those
that
labour
&
contend
for
the
World
in
part
or
in
whole
.
If
this
truth
were
spiritually
understood
,
surely
Saints
would
be
more
carelesse
of
the
worlds
frownes
,
and
lesse
solicitous
for
their
smiles
and
favours
,
their
best
gifts
,
and
their
sowrest
lookes
are
all
comprehended
under
this
terme
vanity
,
and
hee
that
hath
their
smiles
hath
no
less
of
vanity
then
he
that
hath
their
frowns
,
for
they
are
vanity
themselves
,
and
the
fruit
can
be
no
other
then
the
tree
is
,
and
it
is
the
darknesse
of
that
flesh
which
is
in
Saints
that
keeps
them
from
a
cleare
discerning
of
that
truth
,
and
makes
them
smile
when
the
world
smiles
on
them
,
and
be
sad
when
the
world
frownes
on
them
:
Vanity
could
not
unsettle
our
spirits
,
if
vanity
were
not
in
them
;
It
is
that
vanity
which
is
in
our
flesh
that
puts
a
value
upon
the
vanity
that
is
in
the
world
:
but
truly
it
is
our
exceeding
shame
,
that
having
the
Lord
to
glory
in
,
we
should
glory
in
any
thing
but
the
God
of
our
salvation
:
and
having
so
sure
and
abiding
glory
,
that
any
frownes
from
vanity
should
make
the
least
damp
upon
our
glory
;
Saints
are
of
an
eternall
glory
and
substance
,
and
therefore
should
not
labour
for
,
nor
glory
in
any
thing
but
what
is
sutable
,
that
which
will
abide
for
ever
,
and
upon
this
consideration
the
whole
World
,
that
lumpe
of
vanity
is
cut
off
at
once
,
it
withers
in
the
using
,
and
certainly
dyeth
either
before
or
with
our
flesh
;
it
is
not
able
to
satisfie
either
out
soules
or
bodies
,
therefore
unworthy
to
be
laboured
or
contended
for
by
any
,
but
especially
by
Saints
,
that
have
God
to
live
and
delight
in
.
Againe
,
the
Wise
mans
discovery
is
,
that
all
things
under
the
Sunne
is
vanity
;
Carries
along
with
it
this
counsell
,
that
we
should
use
the
world
as
if
we
us'd
it
not
,
(
i.
)
value
it
no
higher
then
vanity
,
let
it
be
so
in
our
eye
and
hearts
;
let
Gods
end
in
creating
of
the
world
be
our
end
in
using
of
it
.
He
made
the
World
to
serve
man
,
and
man
only
to
serve
himselfe
:
so
may
we
use
all
things
not
sinfull
,
moderately
,
and
with
thankesgiving
,
making
the
whose
Creation
our
servants
and
our
foot-stoole
:
so
that
in
all
and
with
all
we
serve
our
God
,
and
live
in
his
bosome
of
love
which
is
so
bright
a
glory
,
that
it
swalloweth
up
all
the
glory
of
the
World
,
and
makes
that
something
or
nothing
meerly
as
God
appeares
in
them
,
or
not
in
them
.
God
is
so
perfect
a
glory
,
that
he
makes
the
darkest
lanthorn
of
the
creature
,
when
he
appeares
in
it
,
to
shine
glorious
;
and
when
he
withdrawes
his
presence
,
the
Lanthorn
is
dark
again
,
sutable
to
its
owne
nature
;
this
should
the
world
be
in
a
Saints
eye
;
what
of
God
is
in
the
whole
or
any
part
of
the
creation
,
embrace
that
,
keep
close
to
that
,
lift
up
his
name
,
his
power
and
his
glory
in
all
,
so
use
the
world
,
as
to
lift
up
God
above
it
,
My
meaning
is
this
,
use
all
power
,
all
place
,
all
honours
and
interest
among
the
sonnes
of
men
,
to
lift
up
the
Name
of
God
.
This
is
a
pretious
spirit
indeed
,
that
can
despise
the
worlds
glory
,
when
Gods
glory
goeth
not
with
it
,
and
can
rejoyce
in
the
worlds
reproaches
,
when
in
that
he
may
more
advance
the
glory
of
his
God
:
this
is
to
use
the
world
as
if
we
used
it
not
,
to
take
it
up
and
lay
it
downe
onely
as
it
may
serve
the
highest
end
of
our
Being
,
the
lifting
up
of
the
glory
of
our
God
.
If
there
were
any
thing
but
vanity
in
the
world
,
I
verily
perswade
my selfe
it
should
have
been
part
of
the
Saints
portion
;
but
as
it
is
it
is
too
low
a
Region
for
the
Saints
to
live
in
.
God
giveth
full
blessings
to
his
children
,
and
therefore
hath
given
himselfe
to
be
his
peoples
inheritance
,
&
hath
done
them
no
injury
in
binding
up
the
whole
world
under
vanity
;
for
it
is
not
their
portion
,
it
is
at
most
but
their
Wildernesse
,
footstoole
,
Christ
is
their
Rock
of
Ages
,
Heaven
their
more
exceeding
and
eternall
weight
of
glory
:
Saints
would
soon
have
low
thoughts
of
the
world
,
if
their
hearts
were
lifted
up
to
their
interest
,
the
King
and
Kingdome
of
glory
,
it
will
then
appeare
that
we
used
it
as
if
we
used
it
not
,
that
when
we
have
it
,
it
is
no
part
of
our
life
and
glory
;
so
when
it
is
gone
we
have
no
want
of
it
:
for
God
is
our
all
,
and
we
have
at
all
times
all
in
God
.
It
is
not
the
creature
,
which
is
vanity
,
that
maketh
a
Saints
joy
,
but
God
in
the
creature
,
and
if
that
vanity
vanish
away
,
yet
the
comfort
doth
not
,
because
that
is
bound
up
in
God
,
who
liveth
for
ever
:
God
doth
often
vary
in
his
dispensations
to
his
children
,
but
not
in
his
love
,
which
is
their
life
,
though
in
reference
to
the
world
,
he
leads
them
through
good
and
bad
reports
,
through
ficknesse
and
health
,
high
and
low
,
honorable
and
dishenorable
esteem
of
the
world
;
yet
in
all
this
his
eternall
love
is
alwayes
the
same
,
and
Saints
knowing
this
,
are
as
full
of
life
and
joy
in
the
one
condition
as
in
the
other
;
because
God
and
his
love
is
their
life
and
joy
in
all
conditions
.
And
hence
it
comes
,
that
Saints
use
the
world
with
so
much
slightnesse
,
because
not
any
of
their
life
and
interest
is
bound
up
in
it
;
if
the
Gourd
be
green
and
flourish
,
yet
God
and
not
that
,
is
their
life
and
glory
:
if
the
Gourd
wither
and
die
,
yet
they
doe
not
,
for
they
have
lost
nothing
in
the
Gourds
being
nothing
;
because
God
who
is
all
,
is
their
all
.
Oh
that
the
Spirit
did
live
more
in
Saints
!
then
should
we
live
more
in
God
,
and
lesse
in
the
world
:
then
should
wee
truly
use
the
world
as
if
we
used
it
not
.
This
truth
doth
also
shew
us
the
glorious
interest
of
Saints
that
have
a
God
to
live
and
glory
in
,
though
there
be
vanity
in
all
things
under
the
Sunne
.
Sure
it
could
not
but
be
amazement
to
that
Tyrant
,
to
behold
the
3
children
in
the
fiery
furnace
,
and
not
consumed
.
And
were
it
well
considered
,
it
would
be
as
great
an
amazement
to
the
world
,
to
see
Saints
full
of
rest
,
joy
,
and
peace
in
their
spirits
,
though
the
world
be
full
of
changes
,
and
altogether
vanity
.
Put
these
together
,
and
we
shall
finde
the
cause
to
be
one
and
the
same
in
Daniel
3.
verse
25.
The
Text
telleth
us
,
That
foure
men
walked
in
the
midst
of
the
fire
,
and
the
form
of
the
fourth
is
like
the
Sonne
of
God
.
The
Text
gives
us
the
reason
why
the
fire
could
not
consume
them
according
to
its
own
nature
,
because
the
presence
of
God
was
there
;
the
reason
is
the
same
,
though
the
Saints
have
their
being
among
the
vanities
under
the
Sunne
,
yet
they
have
their
reall
being
and
their
life
in
the
bosome
of
God
,
and
his
Spirit
lives
in
their
bosome
,
so
that
it
is
his
presence
which
makes
that
rest
,
joy
and
peace
that
is
in
their
soules
.
A
Rock
that
giveth
forth
water
in
a
dry
and
long
Wildernesse
,
hath
its
double
beauty
;
such
is
God
to
his
children
in
this
wildernesse
of
vanity
;
he
is
Rock
and
Water
of
life
both
;
and
such
as
experiment
him
,
can
tell
they
have
meat
to
eat
such
as
the
world
knowes
not
of
,
and
when
the
world
shall
be
forced
to
confesse
that
their
food
is
buskes
,
and
not
enough
neither
,
then
can
such
as
have
an
interest
in
God
,
make
this
their
boastings
,
that
they
live
upon
the
living
God
,
that
to
them
it
is
Christ
to
live
,
and
gain
to
dye
,
that
they
want
nothing
here
,
and
have
this
assurance
in
their
bosomes
,
that
there
waits
to
swallow
them
up
to
all
eternity
,
a
more
exceeding
and
eternall
weight
of
glory
.
The
vanity
of
all
things
urider
the
Sunne
,
doth
onely
make
them
miserable
,
whose
lives
are
so
low
:
but
for
such
as
have
their
interest
in
God
,
and
live
upon
him
,
they
live
in
the
Sun
of
Righteousnesse
that
is
above
all
vanity
,
and
in
the
love
of
God
which
hath
not
the
shadow
of
change
in
it
;
contrarieties
sets
forth
each
other
;
the
misery
of
that
soule
which
hath
nothing
but
a
vaine
world
to
live
on
,
sets
forth
the
glory
of
him
which
hath
the
God
of
glory
to
his
portion
;
only
herein
they
differ
,
the
world
is
not
so
perfect
an
emptinesse
as
God
is
fulnesse
;
there
is
more
in
God
to
satisfie
then
can
be
in
the
world
to
dissatisfie
.
If
all
the
vanity
and
emptinesse
of
the
world
appeare
at
once
,
to
disquiet
and
distract
a
spirit
,
yet
if
at
that
moment
one
glimpse
of
Gods
love
doe
but
appeare
,
it
stils
and
quiets
all
;
this
shewes
how
glorious
an
interest
God
is
to
his
peopse
,
that
a
world
of
vanities
is
not
able
to
disquiet
where
his
love
appearer
.
The
loving
kindnesse
of
God
is
better
then
life
;
it
is
all
our
life
,
it
is
life
in
death
,
and
above
death
,
it
puts
the
soule
upon
this
triumph
;
nothing
shall
seperate
me
from
the
love
of
God
and
Christ
,
neither
life
nor
death
,
things
present
or
things
to
come
,
or
any
thing
,
because
God
is
my
interest
,
my
life
,
and
my
glory
.
That
can
never
come
to
nothing
,
which
made
all
things
out
of
nothing
;
now
that
is
God
,
He
made
all
things
out
of
nothing
,
but
can
never
be
made
nothing
himselfe
,
all
powers
springs
from
him
,
therefore
no
powers
can
be
above
him
.
Hee
said
,
let
there
be
light
,
and
it
was
so
;
let
the
Sunne
rule
the
day
,
and
the
Moone
the
night
,
and
it
was
so
.
It
is
this
power
and
glory
that
is
the
interest
of
Saints
,
so
that
an
empty
world
can
neither
take
from
,
nor
adde
to
their
felicity
,
because
their
lives
are
hidde
with
Christ
in
God
,
and
when
Christ
shall
appeare
,
then
shall
all
his
appeare
with
him
in
glory
.
Furthermore
,
It
will
be
the
wisdome
of
Saints
to
learn
from
the
Wise
mans
experience
;
First
,
not
to
trust
in
the
World
or
any
thing
under
the
Sun
,
because
all
is
vanity
;
hee
that
rests
upon
a
broken
reed
doth
not
only
lose
his
hopes
and
his
ends
,
but
is
wounded
by
that
which
he
trusted
in
.
The
world
is
this
broken
reed
,
it
makes
a
show
,
but
can
beare
no
weight
;
the
soule
that
trusteth
it
must
find
it
so
,
because
't
is
vanity
,
and
in
the
experience
of
this
vanity
there
is
not
only
hopes
lost
,
and
disappointments
in
their
roome
,
but
also
vexation
of
spirit
;
'T
was
so
with
Jonas
when
the
Gourd
failed
him
,
hee
said
hee
did
well
to
be
angry
.
Disappointments
have
a
mighty
weight
upon
a
naturall
heart
;
the
hopes
of
the
world
do
puffe
up
like
a
bladder
,
which
is
filled
only
with
wind
,
but
the
disappointments
of
the
world
come
like
a
mil-stone
that
presseth
down
to
the
dust
;
nay
the
hopes
of
the
world
have
so
many
fears
mixed
with
them
,
that
it
is
hard
to
discover
which
is
most
,
the
hopes
or
the
feares
:
but
when
the
disappointment
comes
,
then
the
former
hopes
encrease
the
present
griefes
,
and
the
complainings
then
are
as
the
Prophets
were
.
My
friend
that
lay
in
my
bosome
hath
betrayed
mee
:
I
neither
knew
it
nor
feared
it
to
be
a
broken
reede
,
till
I
had
placed
my
hopes
and
confidence
in
it
,
and
that
weight
discovered
it
.
Indeed
saith
this
poore
heart
,
though
I
had
no
mind
to
think
of
dying
,
yet
I
could
not
tell
how
short
my
life
was
,
but
I
well
hoped
this
,
that
the
pleasures
,
profits
,
and
honours
of
the
World
would
not
leave
mee
in
this
life
,
therefore
I
gave
out
my
heart
to
them
,
bound
up
my
spirit
in
them
,
lay
downe
to
rest
by
them
,
and
expected
they
should
be
a
Gourd
to
shelter
mee
from
sunne
and
stormes
:
but
the
poore
soule
which
thus
trusteth
in
the
World
,
doth
not
see
it
vanity
,
is
not
knowing
of
the
worm
that
is
at
the
roote
of
the
Gourd
to
consume
it
;
his
heart
saith
as
the
foole
in
the
Gospel
:
Soule
take
thine
ease
,
thou
hast
goods
laid
up
for
many
yoares
:
but
doth
not
heare
that
voice
that
saith
,
thou
foole
this
night
shall
thy
soule
be
taken
from
thee
.
It
is
a
great
burthen
to
be
disappointed
for
the
present
:
but
to
be
disappointed
to
eternity
is
more
misery
then
can
be
expressed
:
and
thus
must
every
soule
be
that
trusteth
the
world
,
and
layeth
out
it selfe
upon
it
.
All
things
under
the
Sunne
have
their
creation
and
their
being
from
God
,
therefore
must
needs
be
what
God
intended
them
to
be
(
i.
)
a
created
being
which
must
returne
to
its
first
nothing
;
The
world
is
a
map
of
vanity
,
never
intended
by
its
originall
to
be
an
object
of
faith
or
hope
.
It
is
the
Earth
that
must
be
shaken
untill
it
be
crumbled
to
nothing
,
therefore
very
unfit
to
be
trusted
or
rested
in
:
the
vanity
under
the
Sun
will
be
no
better
satisfaction
to
such
soules
as
trust
in
them
,
then
the
fig-leaves
were
a
garment
to
cover
the
nakednesse
of
our
first
Parents
,
neither
of
both
can
beget
confidence
enough
to
come
into
the
presence
of
God
;
where
the
spirit
seales
up
this
truth
to
any
soule
,
sure
there
will
be
no
more
trusting
of
,
or
in
the
world
,
or
in
any
thing
under
the
Sun
,
because
vanity
comprehends
it
all
,
Psal.
61.9
.
Men
of
low
degree
are
vanity
,
and
men
of
high
degree
are
a
lye
,
altogether
lighter
then
vanity
.
So
that
trust
man
or
men
of
what
degreee
soever
,
they
must
deceive
because
they
are
vanity
;
the
man
of
high
degree
in
his
out-side
promiseth
more
then
him
of
low
degree
,
but
he
will
prove
a
lye
;
there
is
a
worme
at
his
roote
,
hee
will
wither
to
nothing
.
Methinkes
the
Prophets
counsell
,
Psal.
2.10
.
commeth
in
very
sutable
to
this
purpose
.
Be
wise
now
therefore
O
yee
Kings
,
be
learned
yee
that
are
Judges
of
the
earth
;
serve
the
Lord
with
feare
,
and
rejoyce
in
him
with
reverence
.
Kisse
the
Sonne
lest
he
be
angry
,
and
so
yee
perish
from
the
right
way
;
If
his
wrath
be
kindled
(
yea
but
a
little
)
blessed
are
all
they
that
put
their
trust
in
him
.
Observe
it
,
and
it
amounts
to
thus
much
;
That
the
highest
and
greatest
amongst
men
rest
not
in
themselves
or
any
other
piece
of
vanity
,
but
to
close
with
Christ
and
trust
in
him
;
For
saith
the
Prophet
,
there
will
appeare
a
day
of
blasting
all
these
lower
vanities
,
and
then
you
will
finde
them
to
be
blessed
that
put
their
trust
in
him
.
On
that
Kings
and
Judges
,
Parliaments
and
people
had
learned
this
heavenly
wisdome
,
to
kisse
the
Sonne
,
to
close
with
Christ
,
to
doe
his
worke
,
to
lift
up
his
Scepter
and
his
glory
,
to
trust
under
the
shadow
of
his
wings
,
to
renounce
selfe
aims
and
ends
,
and
glory
,
to
be
wise
for
Christ
,
and
not
for
selfe
,
to
use
more
piety
and
lesse
policie
,
to
look
upon
all
things
under
the
Sunne
as
vanity
,
not
to
be
so
vaine
as
to
spend
their
precious
time
and
spirits
in
going
about
to
make
perishing
things
permanent
,
not
to
build
Tabernacles
,
and
thinke
it
is
good
to
be
here
;
for
the
Tabernacle
that
they
build
withall
is
perishing
,
and
hath
but
a
few
moments
to
be
here
.
Ob
therefore
be
wise
,
and
whilst
it
is
called
to
day
close
with
Christ
.
All
things
below
this
Sunne
is
vanity
,
if
you
trust
the
World
you
'l
finde
it
so
;
The
Wise
man
he
tryed
the
World
,
and
found
it
so
;
such
as
love
the
World
will
finde
it
loft
love
,
and
those
that
serve
the
World
most
,
will
finde
they
serve
nothing
but
vanity
,
and
truly
that
is
a
very
ill
Master
,
the
latter
end
of
that
service
will
be
worse
then
the
beginning
;
it
is
great
pitty
then
that
the
World
hath
so
many
servants
,
seeing
it
is
so
unfaithful
a
Master
;
how
many
is
there
that
serve
the
world
as
they
should
serve
God
,
with
all
their
soules
,
their
spirits
,
and
their
strength
,
improving
their
lives
,
liberties
and
interests
to
serve
vanity
,
and
to
lift
up
flish
,
though
in
that
worke
they
do
their
utmost
to
wound
Christ
in
his
Members
.
It
is
a
sad
employment
to
blow
up
those
flames
that
shall
burne
him
that
bloweth
it
to
ashes
;
This
is
the
evils
of
that
worke
to
serve
the
interest
of
the
World
against
the
interest
of
God
,
they
digge
their
owne
graves
,
they
wound
their-owne
soules
,
and
heighten
the
fury
of
those
flames
,
which
will
make
them
cry
out
for
a
drop
of
water
to
coole
their
lungs
;
this
work
in
the
end
will
not
only
make
the
heart
ake
,
but
the
conscience
roare
,
this
worke
indeed
will
prove
vanity
and
vexation
of
spirit
.
To
winde
up
this
subject
;
It
is
God
and
Christ
only
that
is
worthy
to
be
trusted
,
served
,
loved
,
and
delighted
in
;
there
is
vanity
in
all
below
God
,
but
no
vanity
at
all
in
God
,
we
may
trust
him
,
for
hee
is
faithfull
,
all
that
ever
have
trusted
him
have
found
him
so
;
witnesse
the
Israelites
at
the
Red
Sea
,
hee
bid
them
by
Moses
to
stand
still
,
to
trust
in
him
,
and
they
should
see
his
salvation
,
and
he
proved
himselfe
a
faithfull
God
:
God
is
worthy
to
be
served
,
because
hee
commands
that
which
is
worthy
the
service
of
a
holy
soule
,
and
then
he
giveth
strength
to
performe
the
service
he
requires
:
He
giveth
his
Spirit
both
to
teach
and
to
lead
.
and
his
service
hath
life
and
glory
both
in
the
way
and
end
;
he
spirits
the
soule
,
and
then
commands
spirituall
service
,
this
is
a
service
worthy
to
be
owned
and
obeyed
.
God
is
also
worthy
to
be
loved
of
all
his
,
because
he
loved
us
first
,
and
that
first
was
when
wee
lay
in
our
blood
,
and
no
eye
could
pitty
us
;
He
is
the
originall
of
our
love
,
therefore
worthy
to
be
loved
by
that
which
floweth
from
himselfe
;
he
hath
all
lovelinesse
in
him
,
and
therefore
worthy
to
have
all
loves
center
in
him
;
that
which
is
the
fountaine
of
love
,
may
justly
claime
to
be
the
object
of
love
.
Saints
may
well
say
of
God
and
Christ
as
the
Spouse
did
of
Christ
,
that
there
was
no
beloved
like
her
beloved
for
love
and
lovelinesse
;
the
best
way
of
expressing
this
,
is
to
let
God
and
Christ
have
all
our
loves
.
By
this
we
plainly
tell
,
that
there
is
no
object
our
eyes
can
looke
on
so
lovely
as
God
and
Christ
.
Communion
and
fellowship
with
the
Father
and
the
Sonne
is
a
place
of
delight
for
the
soules
of
Saints
;
Love
takes
delight
in
God
and
Christ
,
for
there
is
banquets
of
love
,
and
banners
of
love
,
bosomes
of
love
and
words
of
love
,
electing
love
,
and
redeeming
love
,
justifying
,
sanctifying
,
and
glorifying
love
,
these
are
objects
of
delight
indeed
;
here
we
may
feede
abundantly
and
be
satisfied
,
but
can
never
be
cloyed
.
O
be
wise
then
,
stand
aside
perishing
world
;
away
with
all
those
vanities
under
the
Sunne
,
there
is
a
brightnesse
out-shines
it
,
and
a
glory
that
swalloweth
it
up
;
there
is
no
beauty
below
God
,
nor
any
excellency
out
of
God
,
and
who
ever
hath
a
spirituall
knowledge
thus
of
God
,
will
by
the
same
light
be
able
to
say
as
the
Wise
man
;
I
have
seene
all
the
workes
under
the
Sunne
,
and
behold
all
is
vanity
and
vexation
of
Spirit
.
CHAP.
XI
.
A
Saints
excellency
is
to
have
no
will
in
himselfe
,
but
the
will
of
God
.
Luke
,
Chap.
22.
vers.
42.
Saying
,
Father
if
thou
be
willing
remove
this
cup
from
me
,
neverthelesse
not
my
will
,
but
thine
be
done
.
THese
are
our
Saviours
words
when
hee
was
entering
into
crucifying
worke
;
his
flesh
would
have
shrunke
,
but
his
Spirit
bore
it
up
,
and
makes
this
the
result
of
all
the
thoughts
within
him
,
to
have
no
will
but
the
will
of
God
,
and
to
desire
that
no
other
will
should
be
done
and
fulfilled
but
the
will
of
God
.
Christ
is
the
head
of
Saints
,
and
it
is
the
glory
of
Saints
to
be
made
like
their
head
;
this
work
is
too
hard
for
flesh
and
blood
:
bāā
as
it
was
not
too
hard
for
Christ
,
no
more
will
it
be
for
a
Saint
when
Christ
is
in
him
;
though
it
be
hard
to
learn
,
yet
it
is
very
sweete
in
the
attaining
,
the
paines
of
the
travell
will
be
swallowed
up
in
the
birth
of
this
beautiful
man-childe
:
The
scope
of
our
Saviour
in
this
Scripture
,
to
me
,
seemeth
to
be
this
;
That
what
ever
his
flesh
might
desire
,
yet
his
Spirit
leaves
all
to
God
,
and
not
any
will
to
be
done
but
Gods
will
.
Our
Saviour
in
this
doth
,
and
so
should
every
Saint
in
conformity
to
him
,
resigne
up
the
whole
soule
and
body
unto
the
will
of
God
,
to
be
and
to
doe
in
all
times
&
things
,
according
to
his
will
,
so
as
that
in
every
thing
his
will
may
be
done
.
That
such
as
read
may
the
better
understand
;
take
these
two
heads
as
a
ground-works
of
the
ensuing
treaty
.
First
,
That
it
is
the
duty
of
Saints
in
conformity
to
Christ
their
head
,
to
have
no
will
but
the
will
of
God
.
Secondly
,
So
farre
as
Christ
liveth
in
any
soule
,
it
is
the
desire
of
such
a
soule
,
that
the
whole
will
of
God
,
and
no
other
but
the
will
of
God
,
may
be
done
in
all
times
and
things
.
And
first
to
the
first
of
these
.
That
it
is
the
duty
of
Saints
in
conformity
to
Christ
their
Head
,
to
have
no
will
but
the
will
of
God
.
The
first
Scripture
makes
this
cleare
,
that
the
Lord
Christ
our
Head
,
would
own
nor
stick
to
no
other
will
but
the
will
of
God
:
If
there
be
in
my
flesh
any
thing
which
is
not
in
thy
will
,
let
it
not
be
done
;
for
he
confesseth
he
came
to
doe
the
will
of
his
Father
.
So
in
the
fourth
of
John
,
vers.
34.
Christ
telleth
us
,
That
his
meat
is
to
doe
the
will
of
him
that
sent
him
,
and
to
finish
his
work
.
As
if
the
Lord
Christ
had
said
,
My
work
and
will
is
bound
up
in
God
,
and
it
is
my
joy
and
content
to
be
doing
his
worke
,
and
fulfilling
his
will
.
And
in
the
fifth
of
John
,
verse
30.
I
seek
not
my
own
will
,
but
the
will
of
my
Father
which
hath
sent
me
.
I
pursue
the
businesse
that
I
came
about
,
to
perfect
the
will
of
him
I
came
from
.
from
,
John
6.38
.
For
I
came
downe
from
heaven
,
not
to
doe
my
owne
will
,
but
the
will
of
him
that
sent
me
:
so
that
in
all
these
Scriptures
it
appeares
,
that
Christ
owneth
nor
doth
no
will
,
but
the
will
of
God
.
Now
as
it
was
the
Lord
Christs
work
to
doe
the
wil
of
God
in
all
things
;
so
is
it
Saints
duty
in
conformity
to
Christ
their
Head
,
to
be
willing
and
doing
no
other
will
but
the
will
of
God
.
If
the
Lord
Christ
will
allow
in
himselfe
no
other
will
but
the
will
of
God
,
then
certainly
he
will
not
doe
it
in
his
members
:
it
is
both
the
duty
and
priviledge
of
Saints
to
be
made
conformable
to
Christ
their
Head
.
As
the
branches
in
the
vine
receive
that
sap
which
cometh
from
the
root
,
and
bringeth
forth
such
fruit
as
that
fap
produceth
:
so
is
it
with
Saints
united
to
Christ
,
they
have
their
lise
and
fruit
from
union
,
and
he
owneth
them
to
be
united
to
him
,
that
heare
the
word
of
God
and
doe
it
,
Luke
8.21
.
This
is
so
cleare
a
truth
,
so
much
of
God
in
it
,
that
I
cannot
doubt
,
but
it
carries
its
proofe
and
commission
with
it
into
the
bosomes
of
all
such
as
owne
God
and
Christ
,
so
that
the
improving
will
be
more
edifying
then
the
proving
.
Therefore
consider
the
second
head
,
namely
,
That
so
farre
as
Christ
liveth
in
any
soule
,
it
is
the
dāsire
of
such
a
soul
,
that
the
whole
will
of
God
,
and
no
other
but
the
will
of
God
may
be
done
in
all
times
and
things
.
What
Christ
is
in
himself
,
that
he
is
in
his
members
,
he
is
in
himself
one
with
the
wil
of
God
;
so
where
Christ
lives
in
any
soule
,
so
much
Christ
,
so
much
onenesse
with
,
and
conformity
to
the
will
of
God
.
Such
a
soul
speaks
in
Christs
strength
,
and
so
speakes
Christs
language
to
God
,
Not
my
will
but
thy
will
be
done
.
There
is
in
the
best
of
Saints
on
earth
,
as
in
Paul
,
a
double
Law
,
one
in
the
members
,
and
another
in
the
minde
;
one
of
the
flesh
,
and
another
of
the
spirit
;
but
as
that
Apostle
,
Rom.
7.
last
.
Through
Christ
he
served
God
with
the
mind
.
Where
Christ
possesseth
,
there
God
is
obeyed
,
if
he
lives
and
reignes
in
any
soule
,
that
soule
so
farre
knowes
no
will
to
obey
,
but
the
will
of
God
;
and
if
any
part
of
that
man
know
any
other
will
,
it
is
the
fleshly
part
,
which
Christ
hath
not
fully
subdued
to
himself
:
but
where
Christ
liveth
,
there
he
suffers
no
other
will
,
but
the
will
of
God
to
beare
rule
.
And
as
the
fire
of
Gods
Spirit
doth
consume
the
lusts
of
the
flesh
in
Saints
,
so
doth
the
will
of
such
Saints
runne
more
and
more
into
the
wil
of
God
,
they
are
lost
unto
themselves
,
and
found
in
God
,
they
will
and
doe
every
day
lesse
of
Selfe
,
and
more
of
God
,
they
are
crucified
with
Christ
to
the
world
,
and
the
world
to
them
,
and
the
life
that
they
then
live
,
is
by
the
faith
of
the
Son
of
God
in
conformity
to
the
will
of
God
.
Christ
makes
the
desires
,
shapes
and
formes
the
will
in
such
soules
as
he
lives
in
,
to
God
;
and
God
is
sure
to
have
that
which
Christ
new
makes
;
For
it
is
his
businesse
to
doe
his
Fathers
worke
.
When
ever
Christ
new
makes
,
or
makes
the
new
creature
in
any
soule
,
his
end
is
to
make
for
God
,
and
to
lift
up
his
own
name
in
lifting
up
God
:
for
he
telleth
us
in
the
17.
of
John
,
verse
21
,
22.
That
himselfe
and
his
Father
are
one
;
and
as
there
is
but
one
will
in
God
and
Christ
,
so
there
is
onely
that
one
will
in
every
soul
that
Christ
powerfully
liveth
in
,
so
farre
as
he
doth
live
in
it
by
his
Spirit
:
For
it
is
the
property
of
the
Spirit
as
fire
to
burn
up
,
and
consume
all
but
substance
,
what
ever
is
drosse
is
consumed
,
where
that
holy
fire
comes
:
now
all
flesh
and
selfe
is
drosse
,
both
in
will
and
work
,
and
that
the
Spirit
burnes
up
,
and
leaves
nothing
remaining
in
such
a
soule
where
it
liveth
,
so
farre
as
it
hath
overcome
,
but
the
substantial
and
holy
wil
of
God
.
And
from
hence
it
is
that
any
soul
comes
to
be
changed
in
its
desires
,
because
it
is
changed
in
it selfe
,
or
more
properly
out
of
it selfe
,
from
flesh
to
spirit
,
from
selfe
to
Christ
,
from
its
own
wil
to
the
wil
of
God
.
But
now
if
any
shall
object
and
say
,
This
is
a
hard
saying
,
who
can
beare
it
?
This
makes
Christianity
to
be
such
a
burthensome
thing
as
the
world
reports
it
to
be
,
that
a
man
must
be
alwayes
crossing
and
denying
himselfe
of
any
will
or
content
of
his
own
,
so
as
by
this
rate
the
way
to
heaven
is
to
have
no
pleasure
upon
earth
.
To
this
I
answer
,
It
is
ignorance
of
God
and
his
wayes
that
makes
this
objection
;
this
sounds
like
the
answer
of
Nieodemus
to
our
Saviour
in
the
third
of
John
,
verse
4.
when
Christ
had
been
shewing
him
the
necessity
of
regeneration
,
and
spake
in
the
Spirit
to
him
of
being
born
again
,
he
understood
not
the
Spirit
,
and
as
he
understood
him
so
answered
him
in
the
flesh
,
How
can
a
man
be
born
when
he
is
old
?
Can
he
enter
the
second
time
into
his
mothers
womb
and
be
born
?
Christ
spake
in
the
Spirit
,
but
Nicodemus
understood
him
onely
in
the
flesh
,
and
therefore
judgeth
it
hard
,
or
impossible
,
that
there
should
be
a
regeneration
,
or
new
birth
,
though
Christ
had
told
him
the
necessity
of
it
.
So
doe
all
that
are
ignorant
of
God
and
his
wayes
thus
conclude
of
him
as
they
understand
him
,
so
that
when
he
speakes
in
the
Spirit
,
and
they
understand
him
in
the
flesh
,
they
conclude
according
to
the
light
they
are
under
,
that
what
is
impossible
with
man
,
is
so
with
God
to
them
,
because
they
have
no
other
knowledge
of
God
but
in
the
flesh
.
But
let
such
as
are
spirituall
consider
.
First
,
God
gives
what
he
commands
,
and
then
commands
what
he
gives
.
God
that
commands
to
be
worshipped
and
obeyed
in
spirit
,
gives
his
Spirit
to
worship
and
obey
him
in
.
God
is
no
hard
master
,
he
takes
not
up
where
he
layes
not
down
,
he
covenants
freely
and
makes
it
fully
good
,
to
put
his
law
in
the
inner
parts
of
his
people
,
and
to
write
it
in
their
hearts
,
Jerem.
31.33
.
And
to
give
them
his
Spirit
of
truth
to
dwell
with
them
,
and
be
in
them
,
and
to
teach
them
all
things
,
John
14.17.26
.
Now
none
but
a
fleshly
understanding
can
condemne
God
for
a
hard
master
,
and
his
will
swallowing
up
our
will
,
to
be
a
joylesse
,
comfortlesse
,
burthensome
thing
,
when
as
hee
gives
his
Spirit
to
doe
that
in
us
,
which
hee
requires
of
us
.
And
this
the
Apostle
Paul
found
when
hee
made
that
holy
boast
,
I
can
doe
all
things
through
Christ
that
strengthens
me
,
I
have
from
God
all
that
I
returne
to
God
,
God
hath
my
will
,
and
I
have
my
will
spiritualized
by
God
;
Gods
Spirit
lives
in
my
will
,
and
I
thereby
live
in
the
will
of
God
,
that
which
is
impossible
with
man
is
not
so
with
God
;
though
of
my selfe
I
could
not
give
up
my
wil
to
God
,
yet
God
of
himselfe
can
give
me
his
Spirit
,
and
by
that
swallow
up
my
wil
into
his
.
When
God
bid
Abrabam
leave
his
Fathers
House
and
goe
into
a
strange
Land
,
the
whole
frame
of
the
designe
was
against
flesh
;
yet
God
gave
him
a
spirit
to
goe
through
with
the
work
.
Nay
,
when
hee
commanded
him
to
offer
up
his
sonne
,
his
only
and
his
beloved
sonne
Isaac
:
against
which
work
flesh
might
have
found
arguments
enough
,
yet
to
this
so
exceeding
hard
work
to
flesh
and
blood
,
God
gave
him
in
such
an
abundant
measure
of
faith
,
that
he
stuck
not
at
it
,
his
own
will
was
swallowed
up
into
Gods
,
because
God
had
given
him
sutable
strength
to
so
hard
a
worke
.
The
Apostle
speaking
of
faith
,
tells
us
't
is
the
gift
of
God
;
now
if
we
consult
the
Scriptures
,
we
shall
finde
Abraham
did
all
these
great
workes
by
faith
,
Hebr.
11.8
,
9
,
18.
so
that
in
one
Text
he
is
called
the
Father
of
the
Faithfull
.
Now
if
Saints
doe
the
will
of
God
by
faith
in
his
Spirit
,
and
he
gives
both
faith
and
the
spirit
;
then
God
is
no
hard
master
,
but
a
gracious
God
,
in
commanding
what
he
gives
,
seeing
he
gives
what
he
commands
,
and
it
is
nothing
but
ignorance
of
Gods
way
and
working
,
that
begets
hard
thoughts
of
God
and
his
wayes
.
Secondly
consider
,
God
leads
his
children
,
he
doth
not
drive
them
;
he
wins
and
overcomes
them
by
his
love
,
he
doth
not
force
them
but
as
his
love
constraines
them
,
by
converting
and
changing
the
Old
man
into
the
New
,
God
appears
in
the
soft
and
milde
voyce
,
God
makes
choyce
of
a
meeke
Moses
to
be
his
messenger
to
his
people
,
to
call
them
out
,
and
to
lead
them
after
him
.
When
God
designes
,
he
uses
(
if
any
)
the
very
quintessence
of
meanes
to
effect
his
design
:
Now
in
this
design
of
Gods
,
to
bring
his
peoples
wil
over
to
his
,
so
that
they
may
be
dead
to
their
own
will
,
and
alive
onely
to
his
,
he
makes
his
love
the
meanes
.
That
is
a
notable
text
to
this
purpose
,
where
it
is
said
,
God
was
in
Christ
reconciling
the
world
to
himselfe
,
that
is
,
God
was
manifesting
his
love
to
his
own
in
the
world
by
Christ
,
and
the
appearance
of
that
love
reconciles
them
to
God
;
that
is
,
makes
them
to
have
good
thoughts
of
God
,
&
seeing
how
he
loves
them
,
it
makes
them
willing
to
resign
themselves
wholly
up
to
him
.
If
I
would
seek
a
bosome
to
take
up
my
rest
in
,
to
resign
my self
over
to
,
so
as
to
be
wholly
led
and
ruled
by
it
,
I
would
above
all
things
else
,
be
sure
to
chuse
a
bosome
of
love
,
one
in
whom
I
was
sure
of
a
full
interest
of
love
;
for
then
I
could
satisfie
my selfe
,
that
what
ever
was
willed
for
me
,
or
to
me
,
it
was
the
best
that
could
be
for
me
,
because
love
constrained
,
willed
,
and
wrought
it
for
me
;
and
we
know
the
commands
of
love
are
easie
both
in
the
commander
and
the
commanded
.
Now
this
is
Gods
way
in
bringing
over
his
peoples
will
to
his
,
he
opens
his
bosome
of
love
to
them
,
hee
makes
knowne
a
Christ
crucified
,
and
in
him
,
wisdome
,
righteousnesse
,
sanctification
and
redemption
,
and
in
all
this
his
love
,
nay
his
love
as
the
ground
of
all
this
,
he
makes
known
that
he
pardons
iniquities
,
transgressions
and
sinnes
for
his
own
name
sake
,
and
he
calls
himself
the
God
of
love
,
the
Apostle
tells
us
,
Ephes.
2.8
.
That
it
is
by
grace
we
are
saved
,
that
is
,
originall
love
is
all
in
our
salvation
.
Now
by
the
discoveries
of
Gods
love
to
the
soules
of
his
people
by
his
Spirit
,
he
overcomes
them
;
and
whereasbefore
they
were
at
enmity
with
God
,
looking
upon
God
as
an
enemy
,
(
as
all
doe
that
see
God
onely
in
the
flāsh
)
but
the
Spirit
opening
their
understandings
,
now
they
become
reconciled
to
God
,
we
love
him
because
he
loved
us
first
,
and
trust
in
him
because
we
see
he
loved
us
from
all
eternity
,
gave
Christ
and
pardon
,
heaven
and
glory
in
this
love
,
and
to
resigne
up
our selves
into
the
bosome
of
God
,
to
be
preserved
,
directed
and
ruled
by
his
love
.
The
soule
by
discerning
the
love
of
God
in
the
spirit
,
is
convinced
that
what
ever
it
hath
,
flowes
from
this
love
,
and
it
is
ever
best
in
this
love
,
and
therefore
resignes
up
all
to
the
love
of
God
,
its
whole
will
and
affections
,
which
makes
and
rules
all
its
motions
.
The
love
of
God
God
himself
,
&
when
this
is
used
as
a
meanes
,
it
must
needs
effect
its
end
,
God
cannot
be
frustrated
,
but
what
he
wills
he
workes
;
if
he
wils
his
love
to
conquer
the
love
and
the
wills
of
his
people
,
it
shall
surely
doe
it
;
and
this
is
Gods
certain
and
sweet
way
of
melting
his
peoples
will
into
his
own
.
My
people
,
sayes
God
,
shall
be
a
willing
people
in
the
day
of
my
power
:
when
God
powres
forth
his
Spirit
upon
any
soule
,
and
in
that
Spirit
manifests
and
reveals
his
own
love
to
that
soule
,
then
is
the
day
of
Gods
power
upon
such
a
soul
,
and
it
becomes
a
willing
soule
,
it
is
melted
into
Gods
will
,
and
ownes
no
wil
for
it selfe
but
the
wil
of
God
;
and
upon
this
foundation
of
love
Christ
commands
his
Disciples
,
Joh.
14
,
15.
If
yee
love
me
keep
my
commandement
.
And
in
the
23
,
24.
If
any
man
love
me
he
will
keep
my
words
.
And
he
that
loveth
me
not
,
keeps
not
my
sayings
,
as
if
he
had
said
,
it
is
my
love
shed
abroad
in
your
hearts
that
is
your
ability
to
doe
my
wil
,
and
this
will
demonstrates
that
I
have
given
you
my
love
,
if
you
obey
my
words
.
God
ownes
no
service
but
what
flowes
from
love
,
and
the
fruits
of
love
,
as
the
fruits
of
God
,
for
God
is
love
.
Now
I
never
heard
any
complaining
of
the
conquest
of
love
,
Where
love
overcomes
,
the
conquest
is
so
lovely
,
that
the
overcomed
admires
,
but
never
repines
.
And
sure
I
am
,
that
wil
in
man
which
is
overcome
by
Gods
love
to
deny
it self
,
&
onely
to
own
God
for
its
directer
and
commander
,
will
be
alwayes
admiring
the
power
and
the
glory
of
that
love
,
but
never
be
found
repining
that
it
is
captivated
by
the
loving
kindnesse
of
God
:
and
this
is
the
way
of
Gods
working
upon
the
soules
of
his
people
;
therefore
let
such
as
are
under
the
darknesse
of
the
flesh
,
be
silent
,
and
not
say
,
that
to
have
our
wils
melted
into
Gods
will
,
is
a
burthensome
thing
,
and
to
be
crossing
and
denying
selfe
and
flesh
,
is
to
make
the
way
to
heaven
without
joy
on
earth
:
for
so
saying
,
they
onely
discover
this
,
that
they
are
in
the
flesh
,
and
neither
discerne
nor
savour
the
things
of
God
.
Thirdly
,
when
God
brings
in
the
wil
of
his
people
to
his
own
will
,
there
he
changes
the
objects
and
the
affections
of
such
soules
so
that
the
will
chuseth
God
and
his
will
as
its
centre
to
rest
in
.
That
which
the
Apostle
in
the
third
to
the
Colossians
,
begin
.
exhorts
to
,
God
by
his
Spirit
works
in
,
and
enables
the
soule
to
,
it
is
,
That
such
as
are
risen
with
Christ
,
should
seek
those
things
that
are
above
,
where
Christ
sitteth
at
the
right
hand
of
God
,
that
our
affections
should
be
there
;
because
Christ
that
is
our
life
is
there
.
Now
when
Gods
Spirit
commeth
,
and
possesseth
any
soule
,
it
sets
upon
this
work
immediatly
,
carries
the
soule
upward
above
the
world
,
shewes
it
God
and
Christ
;
the
love
of
God
in
Christ
shewes
it
its
glorious
union
with
God
and
Christ
here
,
and
in
glory
to
all
eternity
,
darkens
all
the
world
by
revealing
but
one
glimpse
of
this
more
exceeding
and
eternall
weight
of
glory
,
and
in
changing
the
object
,
the
affections
soon
alter
.
This
more
exceeding
glory
carries
away
the
soules
love
from
the
world
of
perishing
glory
.
When
the
Prodigall
but
considered
the
fulnesse
of
bread
in
his
fathers
house
,
he
soon
resolved
to
leave
his
empty
Trough
of
Huskes
,
and
his
swinish
company
:
but
surely
,
when
hee
had
been
embraced
in
his
Fathers
Armes
,
and
tasted
the
love
in
his
Fathers
bosome
,
when
hee
had
possession
of
what
hee
longed
for
,
and
was
in
the
vision
of
his
Fathers
kindnesse
and
glory
,
hee
then
quite
forgot
the
Swine
,
and
the
huskes
,
his
affections
and
wishes
,
did
not
then
runne
to
obtain
enough
of
them
,
no
,
the
object
was
changed
,
and
the
affections
with
it
,
and
having
been
taken
up
into
his
Fathers
glory
,
he
doth
not
chuse
to
goe
backe
,
and
feed
with
swine
any
more
,
now
he
chuseth
to
centre
in
God
.
Thus
doth
God
bring
in
all
his
prodigals
,
when
they
have
tasted
the
worlds
perishing
love
,
then
by
his
Spirit
hee
makes
known
his
eternall
love
to
them
:
when
they
have
tryed
,
trusted
,
and
looked
upon
the
world
so
long
,
till
they
finde
it
empty
,
then
he
by
his
Spirit
shews
them
his
own
fulnesse
:
when
they
have
had
the
pleasure
of
sinne
for
a
season
,
and
the
bitternesse
of
sinne
hath
seased
upon
them
with
the
visage
of
eternity
,
then
God
by
the
same
Spirit
makes
known
himself
to
be
a
God
of
grace
,
that
pardons
freely
,
nothing
to
move
him
but
his
own
love
,
and
how
great
that
love
it
,
he
makes
manifest
by
a
crucified
JESUS
,
and
now
sayes
the
soule
,
I
know
where
to
centre
,
where
to
sit
downe
,
&
where
to
give
up
my self
even
into
the
bosome
of
Gods
love
.
This
is
Gods
way
of
conquering
the
soules
and
wils
of
his
people
;
He
alters
the
object
that
alters
the
affections
,
and
centres
the
will
in
God
:
the
object
is
according
to
the
eye
,
if
the
eye
bee
flesh
,
it
discernes
no
object
but
in
the
flesh
;
so
if
the
eye
be
spirituall
,
it
spiritualizes
every
object
:
the
Spirit
of
God
enquires
for
God
in
all
it
sees
,
and
where
God
is
made
the
onely
object
,
there
he
is
sure
to
gain
the
affections
:
for
he
hath
all
love
and
lovelinesse
in
himselfe
;
and
the
affections
being
taken
,
the
will
goes
where
ever
they
go
:
he
that
lives
in
love
,
hath
his
wil
in
that
he
loves
,
not
in
himselfe
;
so
the
soule
that
hath
his
affections
drawne
into
God
by
his
love
made
known
unto
it
in
the
Spirit
,
hath
no
will
in
it selfe
,
but
in
God
,
in
whom
it
lives
by
love
.
Thus
God
doth
sweetly
gain
and
win
into
himselfe
the
will
of
his
people
,
by
revealing
the
glory
of
his
grace
and
love
to
them
in
the
Spirit
,
till
by
that
Spirit
they
make
choyce
of
God
to
give
up
their
wills
unto
,
and
say
as
Christ
their
head
,
Not
my
will
but
thy
will
be
done
.
Fourthly
,
God
when
he
gathers
in
the
will
of
his
people
to
his
owne
will
,
he
gives
in
higher
and
fuller
joyes
and
contentments
into
their
soules
then
ever
they
had
at
any
time
,
or
in
all
times
and
things
before
.
The
Prophet
David
in
Psalm
4.
latter
end
,
given
in
light
in
these
truths
,
vers.
6.
There
be
many
(
sayes
he
)
that
say
Who
will
shew
us
any
good
.
Now
mark
his
answer
in
the
same
vers
,
Lord
list
thou
up
the
light
of
thy
countenance
upon
us
.
As
if
hee
had
said
,
doe
they
enquire
for
any
good
?
Lord
doe
thou
but
smile
upon
us
,
looke
graciously
on
us
,
and
there
is
all
good
in
that
;
nay
in
vers.
7.
he
tels
us
his
experience
of
it
;
Thou
hast
put
gladnesse
in
my
heart
more
then
in
the
time
that
their
corne
and
their
wine
encreased
.
This
speakes
to
the
very
thing
;
here
is
a
time
of
more
fuller
joy
and
gladnesse
in
the
heart
of
Gods
people
,
then
under
the
enjoyments
of
the
World
;
for
I
judge
the
termes
of
Corne
and
Wine
comprehends
the
whole
:
but
observe
when
is
that
time
?
why
,
when
the
Lord
lifts
up
the
light
of
his
countenance
,
when
God
by
his
Spirit
makes
knowne
himselfe
to
be
their
Father
in
Christ
,
then
is
the
soule
filled
with
gladnesse
:
but
in
the
last
verse
observe
the
effects
of
this
upon
Davids
soule
,
I
will
lay
me
downe
in
peace
,
for
thou
Lord
only
makest
me
dwell
in
safety
:
As
if
he
had
said
,
I
will
now
resigne
all
up
to
thee
,
and
take
my
peace
in
thee
,
and
expect
my
safety
from
thee
,
thou
hast
so
filled
my
soule
with
thy
joyes
,
that
I
cannot
leave
thee
,
but
leave
my selfe
with
thee
;
continue
but
to
lift
up
the
light
of
thy
countenance
upon
me
,
and
then
leade
me
where
thou
wilt
,
and
doe
with
mee
what
thou
wilt
,
for
I
will
lay
all
downe
before
thee
,
my
will
and
my
wayes
,
thou
shalt
be
my
peace
and
my
safety
.
Observe
the
working
:
of
the
Spirit
of
God
in
the
Apostle
Paul's
spirit
;
when
God
had
brought
over
Paul's
will
to
his
,
to
goe
upon
hard
and
suffering
work
,
such
a
work
as
he
was
told
he
should
meete
with
sufferings
in
,
Acts
21.
When
hee
would
needs
goe
to
Jerusalem
,
Agabus
the
Prophetesse
prophesies
to
him
,
that
the
Jewes
should
binde
him
,
and
deliver
him
to
the
hands
of
the
Gentiles
.
And
in
vers.
10
,
11
,
12.
The
people
besought
him
not
to
goe
up
to
Jerusalem
:
but
in
vers.
13.
he
answers
them
,
what
meane
you
to
weepe
and
to
breake
my
heart
;
for
I
am
not
only
ready
to
be
bound
,
but
also
to
dye
at
Jerusalem
for
the
name
of
the
Lord
Jesus
.
As
if
he
had
said
,
you
only
with
a
fleshly
eye
looke
at
the
difficulty
of
the
worke
,
you
know
not
the
inwaād
supply
of
joy
in
God
that
I
have
to
doe
this
and
the
whole
wāll
&
work
of
God
;
doe
you
thinke
God
is
a
hard
task-master
,
to
command
bricke
,
and
give
no
straw
?
Doe
you
thinke
the
work
God
gives
is
more
then
the
strength
he
gives
?
If
so
,
you
are
mistaken
,
for
I
am
supplyed
with
joyes
and
in
comes
of
God
,
not
only
to
goe
through
binding
worke
,
but
also
dying
worke
for
Christ
;
I
goe
in
Gods
strength
to
doe
his
work
,
in
the
light
of
his
countenance
,
and
the
gāory
of
his
love
;
let
me
goe
whether
he
wil
,
and
into
what
worke
he
pleaseth
,
my
strength
to
performe
all
is
himselfe
;
therefore
my
will
shall
be
his
,
his
love
is
my
life
in
his
worke
,
therefore
I
love
only
to
live
in
doing
his
worke
,
and
whether
his
worke
for
mee
be
to
live
or
dye
,
God
shall
choose
for
me
,
not
I
for
my selfe
,
because
hee
hath
given
mee
the
joyes
of
his
love
,
in
which
I
am
able
not
to
be
bound
only
,
but
to
dye
for
the
name
of
the
Lord
Jesus
.
So
the
same
Apostle
,
2
Cor.
4.7
.
to
the
end
,
tels
us
of
the
troubles
,
persecutions
,
and
afflictions
that
himselfe
and
the
other
Disciples
with
him
suffered
daily
,
for
owning
and
preaching
Christ
;
yeāān
vers.
16.
We
faint
not
:
but
though
our
outward
man
perish
,
yet
the
inner
man
is
renewed
day
by
day
;
For
these
are
light
afflictions
,
and
but
for
a
moment
,
but
the
Spirit
of
God
through
them
carries
up
our
spirits
to
live
upon
a
farre
more
exceeding
and
eternall
weight
of
glory
.
As
if
he
had
said
,
in
all
this
hard
and
suffering
worke
for
God
,
we
have
more
comes
in
from
God
;
then
we
lay
out
,
wee
have
a
full
supply
of
joyes
in
God
,
so
that
it
is
no
hard
thing
to
dye
day
by
day
in
the
outward
man
;
for
the
inward
man
is
borne
up
by
a
more
exceeding
and
eternall
weight
of
glory
,
So
in
Rom.
8.
latter
end
.
What
shall
separate
us
from
the
love
of
Christ
:
shall
tribulation
,
or
distresse
,
or
persecution
,
or
famine
,
or
nakednesse
,
or
perill
,
or
sword
.
No
sayes
hee
,
this
cannot
doe
it
,
for
we
suffer
all
this
for
the
name
of
Christ
;
Nayin
all
these
things
wee
are
more
then
Conquerours
through
him
that
loved
us
.
If
we
consult
with
flesh
and
blood
,
this
will
be
found
very
hard
work
for
to
give
up
our
wills
to
Gods
will-ing
;
but
when
in
the
spirit
we
come
as
the
Apostle
,
to
understand
the
love
of
God
,
and
to
live
in
it
,
to
understand
aright
the
tribulations
of
the
World
;
we
shall
finde
that
in
Gods
love
wee
are
more
then
Conquerors
,
we
have
more
strength
then
worke
;
we
have
love
enough
from
God
to
overcome
more
tribulation
then
the
world
hath
:
and
not
all
these
tribulations
,
distresses
,
persecutions
,
famines
,
nakednesses
,
perills
and
swords
,
nor
death
,
nor
life
,
nor
Angels
,
nor
Principalities
,
nor
Powers
,
nor
things
present
,
nor
things
to
come
,
nor
height
,
nor
depth
,
nor
any
other
creature
,
shall
be
able
to
separate
us
from
the
love
of
God
which
is
in
Christ
Jesus
our
Lord
.
So
that
God
by
his
love
gives
into
the
soules
of
his
people
greater
and
fuller
joyes
then
they
part
with
in
the
World
,
when
they
give
up
their
wils
to
this
will
.
In
Phil.
3.
the
Apostle
tels
us
what
value
and
esteeme
he
put
upon
all
his
externall
endowments
and
enjoyments
;
after
God
had
made
known
his
love
to
him
in
Christ
,
he
tels
us
,
Hee
had
as
much
in
the
flesh
to
glory
in
as
any
other
,
and
shews
in
what
:
circumciz'd
the
eight
day
,
and
so
forward
:
but
in
vers.
7.
What
I
counted
gaine
,
I
now
count
losse
for
Christ
;
yea
doubtlesse
,
and
I
count
all
things
but
losse
for
the
excellency
of
the
knowledge
of
CHrist
Jesus
my
Lord
,
for
whom
I
have
suffered
the
losse
of
all
things
,
and
doe
count
them
but
dung
that
I
may
winne
Christ
,
and
be
found
in
him
.
Observe
it
,
and
we
shall
find
this
clearly
in
the
Text
;
that
an
enjoyment
of
Christ
,
makes
a
low
esteeme
of
all
things
below
Christ
;
all
his
legall
righteousnesse
hee
counts
it
dung
,
and
desires
never
to
be
found
in
it
,
but
for
ever
to
be
found
in
Christ
:
It
proves
the
thing
in
hand
,
that
when
God
makes
known
himselfe
to
a
soule
in
Christ
,
and
by
that
brings
over
its
will
to
his
owne
will
,
in
that
God
doth
not
bereave
the
soule
of
joyes
and
contentments
:
but
gives
in
more
in
giving
himselfe
,
then
he
takes
the
soule
from
in
taking
it
out
of
the
world
and
it selfe
:
and
this
wee
see
the
Saints
acknowledge
.
As
Paul
here
;
after
hee
had
knowne
Christ
,
all
but
Christ
was
drosse
and
dung
with
him
.
When
God
gives
to
his
people
,
he
gives
to
them
as
he
requires
of
them
;
hee
gives
in
the
Spirit
,
Gal.
5.22
.
The
fruits
of
the
Spirit
is
love
&
joy
.
The
spirit
reveales
the
love
of
God
to
his
people
,
and
seales
them
up
to
that
love
,
and
this
makes
joy
in
God
:
so
that
all
his
ways
are
pleasant
,
and
his
paths
sweet
to
such
soules
;
it
is
not
kālling
work
to
the
soule
,
when
God
comes
to
winne
over
the
will
to
himselfe
.
Doubtlesse
Abraham
had
more
joyes
in
God
then
in
his
Fathers
house
,
otherwise
hee
would
never
have
left
his
Fathers
house
to
haue
followed
God
,
nor
have
given
up
his
will
to
the
will
of
God
,
that
hee
might
lead
him
where
hee
pleased
;
nor
would
he
have
slaine
his
sonne
Isaac
,
the
sonne
of
his
love
at
Gods
command
,
if
he
had
not
lived
in
a
higher
region
,
the
bosome
of
Gods
love
;
and
if
Gods
love
had
not
been
in
his
bosome
,
if
he
had
not
found
more
joy
and
love
in
God
then
in
Isaac
,
he
would
never
have
slaine
Isaac
to
have
pleased
God
;
No
man
will
crucifie
his
highest
joy
;
therefore
it
is
,
till
Christ
come
into
a
soule
the
World
is
never
crucified
,
because
till
then
the
world
is
the
chiefe
and
highest
joy
the
soule
hath
:
so
that
if
Abraham
had
not
had
a
higher
joy
then
Isaac
,
he
could
never
have
beene
willing
to
offer
up
his
will
in
his
sonne
Isaac
to
the
will
of
God
.
It
is
the
union
of
better
and
higher
joyes
,
that
makes
a
soule
forsake
its
lower
joyes
,
and
give
up
it selfe
and
its
will
to
God
.
The
three
Childrens
choise
in
chusing
Nebuchadnezars
fiery
furnace
,
rather
then
to
worship
his
golden
Image
,
speaks
the
truth
of
this
thing
;
for
if
they
had
not
had
a
better
life
in
God
then
in
the
world
,
they
would
not
have
chosen
God
rather
then
the
world
:
Nay
they
had
so
much
joy
and
life
in
God
,
that
they
believed
the
flames
of
fire
could
not
destroy
it
,
therefore
they
were
not
carefull
to
answer
the
King
;
all
their
care
was
to
keepe
close
to
God
,
in
whom
doubtlesse
they
had
a
more
exceeding
and
eternall
weight
of
joy
and
glory
,
otherwise
they
could
never
have
given
up
their
wills
to
the
will
of
God
in
the
flames
of
a
fiery
furnace
.
So
likewise
Paul
and
Silas
,
after
they
had
endured
many
stripes
,
and
were
cast
into
prison
,
and
their
feete
fast
in
the
stockes
,
Acts
16.23
,
24
,
25.
yet
for
all
this
,
Paul
and
Silas
prayed
,
and
sang
prayses
unto
God
:
What
doth
this
speake
,
but
that
the
joyes
of
God
in
the
soules
of
his
people
doe
exceede
all
their
sufferings
,
and
that
though
God
in
conforming
the
will
of
his
people
to
his
owne
will
,
doth
bring
them
into
sufferings
,
yet
hee
giveth
greater
incomes
of
his
love
by
his
spirit
,
then
the
affliction
needeth
:
that
they
are
not
only
able
to
beare
them
all
,
but
to
joy
in
God
though
under
tribulations
,
this
is
to
be
more
then
Conquerers
.
This
is
the
way
that
our
Saviour
tooke
with
his
Disciples
,
when
he
was
to
leave
them
,
so
that
they
could
have
no
more
of
his
fleshly
presence
,
his
designe
was
to
comfort
them
,
and
give
in
that
which
might
beare
up
their
spirits
;
therefore
John
14.1
.
Let
not
your
hearts
be
troubled
,
but
believe
in
God
through
me
,
behold
the
love
of
God
in
sending
me
,
and
your
interest
in
that
love
;
then
consider
that
in
my
Fathers
house
are
many
mansions
;
fulnesse
of
glory
enough
for
all
Saints
.
And
my
going
from
you
is
but
to
prepare
a
place
,
to
take
possession
for
you
as
your
head
:
And
I
will
come
againe
and
renew
you
to
my selfe
;
for
heaven
can
never
part
mee
and
my
members
.
And
I
will
pray
the
Father
that
in
my
absence
he
shall
give
you
another
Comforter
;
even
the
Spirit
of
truth
,
which
shall
dwell
with
you
,
and
abide
with
you
,
and
teach
you
all
things
:
And
if
in
that
spirit
you
aske
any
thing
in
my
Name
I
will
doe
it
,
I
will
effect
it
for
you
.
And
in
John
15.9
.
As
the
Father
hath
loved
me
,
so
have
I
loved
you
,
continue
in
my
love
.
And
in
John
17.
Christ
prayes
for
his
Disciples
and
all
his
members
,
telling
God
,
All
mine
are
thine
,
and
thine
are
mine
,
and
I
am
glorifieā
in
them
.
And
therefore
after
hee
had
prayed
God
to
keepe
them
in
the
World
,
and
from
the
evil
of
the
World
:
In
vers.
24.
he
prayes
that
they
may
be
with
him
in
glory
.
Father
I
will
,
that
all
whom
thou
hast
given
me
be
with
me
where
I
am
,
that
they
may
behold
my
glory
which
thou
hast
given
me
;
So
that
he
gives
in
spirituall
joyes
and
comforts
to
support
and
carry
them
through
the
feares
they
were
under
,
and
the
tribulations
they
should
find
in
the
world
:
he
gives
in
the
joyes
of
heaven
to
carry
them
through
the
sorrowes
on
earth
,
and
the
joyes
exceed
the
sorrowes
,
as
Heaven
doth
Earth
.
If
God
deale
thus
with
his
people
,
that
when
he
leads
them
into
suffering
and
difficult
worke
,
yet
then
they
have
a
greater
income
of
strength
then
service
,
of
joy
then
sorrow
,
of
rest
in
God
,
then
trouble
from
the
world
:
then
surely
this
way
of
Gods
working
the
will
of
his
people
over
to
his
will
,
is
not
a
hard
,
but
a
pleasing
worke
,
and
all
these
Scriptures
makes
this
good
;
That
God
when
he
brings
over
the
will
of
his
people
to
his
owne
will
,
doth
not
make
them
a
comfortlesse
,
joylesse
people
,
but
gives
in
heights
and
fuller
joyes
and
contentments
into
the
soule
:
so
that
the
soule
makes
choise
of
God
,
to
delight
it selfe
in
,
and
give
it selfe
up
too
,
with
this
resignation
;
Not
my
will
,
but
thy
will
be
done
O
Father
.
Fifthly
,
and
lastly
,
When
God
brings
over
his
peoples
will
to
his
owne
,
he
convinceth
them
,
and
makes
them
to
believe
,
that
their
owne
present
,
future
,
and
eternall
good
is
bound
up
in
this
will
:
So
that
as
God
workes
his
will
upon
his
people
,
it
is
not
so
hard
a
worke
as
the
world
thinks
,
for
Saints
to
surrender
up
their
will
unto
the
will
of
God
;
GOd
dealt
thus
by
Noah
,
it
was
his
will
that
Noah
should
build
an
Arke
,
to
save
himselfe
and
his
Family
from
perishing
with
the
olde
World
.
God
convinceth
him
,
and
makes
him
to
believe
,
that
the
present
and
future
good
of
himselfe
and
family
was
in
the
thing
,
&
immediately
Noah's
will
was
as
God's
will
;
for
hee
being
warned
of
God
by
faith
(
sayes
the
Text
)
he
builded
an
Arke
,
Heb.
11.7
.
So
Peter
,
though
at
first
hee
denyed
our
Saviour
to
wash
his
feete
;
yet
when
Christ
told
him
,
that
if
hee
washed
him
not
be
had
no
part
in
him
;
nay
then
sayes
he
,
not
only
my
feete
,
but
also
my
hands
and
my
head
,
John
13.8
,
9.
This
fully
proves
the
thing
in
hand
,
Peter's
will
opposed
Christs
;
now
our
Saviour
to
bring
over
Peter's
will
to
himselfe
,
takes
this
course
,
shewes
him
and
convinceth
him
,
that
his
owne
good
was
in
submitting
to
his
wil.
The
Apostle
no
sooner
believes
this
,
but
our
Saviour
hath
his
end
;
nay
then
Lord
,
not
my
will
,
but
thy
will
be
done
;
not
only
my
feete
,
but
also
my
hands
and
my
head
.
The
Apostle
Paul
in
Phil.
4.12
,
13.
tels
us
,
he
knew
both
how
to
be
abased
,
and
how
to
abound
,
to
be
full
,
and
suffer
hunger
,
to
abound
,
and
suffer
neede
.
I
can
doe
all
things
through
Christ
that
strengthens
me
.
That
is
,
he
could
in
all
conditions
give
up
his
will
to
God
:
not
dispute
with
any
of
GOds
will
,
but
submit
to
all
.
And
methinkes
the
same
Apostle
in
Rom.
8.28
.
gives
us
the
ground
of
this
sweete
and
heavenly
frame
of
spirit
in
him
;
For
(
sayes
he
)
we
know
that
all
things
worke
together
for
good
to
them
that
love
God
,
to
them
who
are
the
called
according
to
his
purpose
.
That
is
,
the
good
of
Gods
Elect
is
in
all
the
will
of
God
;
God
wils
nothing
,
but
what
shall
worke
together
for
this
good
:
so
that
my
soule
believing
of
this
,
I
can
give
up
my
whole
will
to
God
.
I
know
what
ever
he
doth
,
my
good
is
in
it
,
therefore
whether
God
in
this
life
make
me
to
want
or
abound
,
I
am
content
in
both
,
and
choose
his
will
for
my
will
,
because
I
am
convinced
.
and
doe
verily
believe
that
my
good
is
in
it
;
I
have
this
faith
in
Christ
,
that
my
good
is
in
all
God
doth
,
therefore
I
can
submit
to
Gods
will
,
and
doe
all
things
through
Christ
that
strengthens
me
.
Thus
God
in
Christ
enables
his
people
to
give
up
their
wils
to
him
by
convincing
them
and
making
them
believe
that
their
owne
good
is
in
his
will
:
So
that
gather
up
all
these
together
,
and
it
will
plainly
appear
,
that
it
is
ignorance
of
God
and
his
wayes
in
any
soule
that
shall
make
this
objection
,
that
Gods
wayes
upon
the
soules
of
his
people
are
hard
and
burthensome
wayes
,
such
as
if
a
man
once
enters
into
,
and
gives
up
his
will
to
Gods
will
,
then
he
must
be
ever
crossing
and
denying
himselfe
,
making
the
way
to
heaven
without
any
pleasure
or
joy
on
earth
.
This
is
false
;
for
,
First
,
God
gives
what
he
commands
,
then
his
commands
cannot
be
hard
.
Secondly
,
He
leads
his
children
,
he
doth
not
drive
them
,
hee
winnes
and
overcomes
them
by
his
love
,
he
doth
not
force
them
.
Thirdly
,
Hee
changes
the
objects
and
affections
of
the
soule
,
and
so
overcomes
the
will
.
Fourthly
,
He
gives
in
higher
and
fuller
joyes
and
contentments
into
the
soules
of
his
people
when
he
melteth
them
into
his
owne
will
,
then
they
had
at
any
time
,
or
at
all
times
before
.
And
lastly
,
God
convinceth
and
maketh
the
soules
of
his
people
to
believe
that
their
good
is
bound
up
in
his
will
.
This
way
of
working
must
needs
convince
,
that
the
worke
,
the
way
,
and
the
end
of
God
is
sweete
,
safe
,
and
pleasant
to
the
soules
of
his
people
when
he
brings
them
to
this
frame
of
spirit
to
say
in
sincerity
;
Not
my
will
,
but
thy
will
be
done
,
O
Father
.
Doubtlesse
it
will
be
worthy
of
our
paines
to
consider
the
benefits
that
doe
accrue
to
the
soules
of
Gods
people
in
having
their
wils
involved
into
the
will
of
the
holy
God
.
First
,
This
giving
up
our
wils
to
the
will
of
God
,
it
lifts
up
,
and
magnifies
the
glory
of
God
in
his
love
,
power
,
and
wisdome
,
upon
our
own
soules
,
and
in
the
World
.
By
this
Saints
declare
to
all
the
World
,
that
they
have
found
more
sweetness
in
Gods
love
then
in
theirs
,
because
they
have
given
themselves
from
the
world
,
to
be
ruled
by
,
and
satisfied
with
his
love
.
Abraham
did
this
in
an
eminent
manner
,
when
he
left
his
Fathers
house
to
follow
the
will
and
command
of
God
;
It
speakes
plainly
this
,
there
is
most
love
in
God
,
therefore
the
soule
loves
alwayes
to
be
with
God
,
and
to
that
end
hath
given
it self
wholy
up
to
God
,
and
that
it
resteth
upon
the
power
of
God
to
defend
it
,
and
therefore
gives
up
himselfe
and
his
will
to
Gods
worke
,
and
leaves
his
protection
in
all
his
worke
to
Gods
power
;
Sure
Abraham
did
so
,
for
the
Text
tels
us
,
bee
knew
not
the
place
to
which
be
went
;
then
hee
could
not
know
the
dangers
hee
should
meete
withall
:
but
he
knew
whom
he
had
trusted
,
and
under
what
protection
hee
was
,
namely
the
power
of
the
Almighty
God
,
to
whom
hee
had
committed
his
owne
will
and
way
;
this
also
doth
much
manifest
the
glory
and
wisdome
of
God
,
when
his
people
give
up
their
wils
to
his
,
what
is
it
but
adeclaring
;
Lord
,
wee
are
folly
,
but
thou
art
wisdome
,
swallow
us
up
into
thy selfe
,
that
wee
may
be
wise
in
thy
wisdome
;
let
our
foolish
wils
appeare
no
more
,
but
thy
will
and
thy
wisdome
;
Let
Christ
be
our
wisdome
,
lift
up
thy selfe
in
us
,
the
soule
gives
up
it selfe
to
God
,
because
it
would
appeare
no
more
in
it selfe
but
in
God
:
as
Paul
,
not
in
his
owne
righteousnesse
which
is
of
the
Law
,
but
in
Christ
the
righteousnesse
of
God
;
Now
doth
not
this
plainly
appeare
that
the
soule
judgeth
Gods
love
better
then
all
other
love
?
His
power
above
all
other
power
,
and
Gods
wisdome
to
exceede
all
his
owne
,
and
the
wisedome
of
the
World
,
else
why
doth
the
soule
in
its
will
give
up
it selfe
to
the
will
of
God
.
So
the
Apostle
Paul
;
I
through
Christ
can
doe
all
things
.
He
would
not
so
much
as
mention
himselfe
;
I
have
given
my selfe
up
to
Christ
(
sayes
hee
)
and
what
is
done
Christ
doth
it
in
me
,
I
have
found
his
love
,
his
power
,
and
his
wisdome
better
then
my
owne
,
or
any
besides
;
therefore
I
have
given
my selfe
up
to
him
,
and
I
act
in
him
.
How
exceedingly
doth
this
frame
of
Spirit
declare
the
glory
of
God
;
this
frame
of
will
to
Gods
will
was
in
the
Disciples
,
Luke
5.5
.
When
Christ
bid
them
cast
their
nett
into
the
Sea
againe
;
they
told
him
They
had
toyled
all
night
and
caught
nothing
;
yet
neverthelesse
at
thy
word
wee
will
let
downe
the
nett
āŖ
How
doth
this
manifest
their
love
to
Christ
in
obeying
him
contrary
to
all
their
reason
and
experience
of
that
nights
labour
,
also
it
magnifies
the
power
of
Christ
:
As
if
they
had
said
,
wee
will
cast
in
at
thy
command
,
for
thou
hast
power
to
make
our
labour
successefull
:
so
it
doth
the
wisdome
of
Christ
,
thou
art
wiser
then
all
wee
,
therefore
wee
will
obey
,
not
dispute
thy
commands
;
marke
that
clause
(
yet
neverthelesse
)
at
thy
word
wee
will
let
downe
the
net
.
As
if
they
had
said
,
should
wee
owne
our
wills
to
be
our
owne
,
we
should
finde
arguments
enough
in
our
flesh
to
dispute
thy
commands
.
Yet
neverthelesse
,
that
there
be
so
many
fleshly
arguments
against
thy
command
,
yet
our
wils
being
thine
we
readily
obey
:
this
neverthelesse
gives
the
more
glory
to
the
love
,
power
,
and
wisdome
of
God
.
A
second
Benefit
of
the
will
of
man
given
up
to
the
will
of
God
,
is
this
,
That
it
takes
the
soule
off
from
vain
and
needlesse
pursuits
and
enquiries
,
and
wholly
puts
it
upon
seeking
after
the
will
of
God
:
when
the
soule
is
brought
to
this
,
to
seek
and
have
all
its
light
,
life
,
and
strength
from
God
,
it
then
seekes
no
where
else
;
so
when
it
hath
given
it selfe
up
wholly
to
be
acted
and
disposed
of
by
God
,
then
it
lookes
for
nothing
but
God
to
manifest
his
will
in
what
the
soule
or
body
should
doe
or
suffer
.
This
single
object
is
a
mighty
advantage
to
a
beleeving
soule
:
how
miserably
are
such
poore
hearts
puzled
,
which
have
more
then
this
single
object
to
look
to
for
rules
to
act
by
,
such
as
when
God
by
his
providence
brings
them
to
a
triall
,
that
they
must
act
or
declare
for
or
against
him
,
own
him
or
deny
him
before
men
,
then
they
have
struglings
within
themselves
.
First
,
to
know
(
after
the
menner
of
men
)
which
is
the
strongest
side
;
and
if
they
find
that
,
yet
they
feare
lest
it
should
not
continue
:
so
they
would
seemingly
own
God
,
but
yet
dare
not
let
goe
the
arm
of
flesh
;
they
know
not
how
to
trust
Gods
power
and
wisdome
above
the
power
and
wisdome
of
the
world
,
and
this
makes
them
say
one
thing
one
day
,
and
another
the
next
:
this
uncertainty
and
perplexity
in
mens
spirits
,
ariseth
from
hence
,
that
God
is
not
their
single
object
,
they
would
doe
that
which
cannot
be
,
serve
God
and
Mammon
too
,
they
are
ambidous
,
and
would
be
alwayes
uppermost
,
therefore
they
keep
their
wils
in
their
own
hands
,
that
they
may
as
they
think
,
be
able
alwayes
to
gratifie
the
strongest
party
.
But
this
makes
miserable
worke
in
the
soule
,
and
altogether
unfixes
the
motions
:
You
shall
never
tell
where
to
have
that
man
,
that
cannot
tell
where
to
be
himselfe
.
He
must
turn
with
the
wind
;
and
unlesse
you
can
tell
where
and
when
the
wind
will
change
,
you
shall
never
know
how
to
find
him
.
This
is
misery
enough
for
any
man
,
and
it
is
great
pitie
that
any
such
man
,
or
men
,
should
have
power
to
make
more
miserable
then
themselves
:
But
the
misery
of
this
man
sets
forth
the
beauty
and
the
benefit
of
that
wil
which
is
wholly
given
up
to
God
,
and
to
whom
God
is
the
single
object
it
looks
after
.
When
God
brings
forth
the
soule
to
discover
it selfe
to
the
world
,
it
goes
to
God
and
begges
of
him
to
discover
and
manifest
his
will
concerning
its
motion
:
For
,
sayes
he
,
Lord
thou
knowest
I
have
no
will
of
my
own
,
my
will
is
in
thee
,
thou
must
discover
thy
will
,
before
I
can
know
or
doe
my
duty
.
Now
when
the
soule
is
fixed
upon
this
single
object
,
it
is
free
from
all
those
poore
and
low
distracting
considerations
;
and
though
he
be
made
to
wait
a
while
to
know
Gods
way
,
yet
hee
waits
patiently
,
because
he
knows
he
hath
pitched
upon
an
object
that
cannot
deceive
him
,
and
upon
a
faithfull
God
that
will
make
known
himselfe
to
him
,
so
that
both
waiting
and
working
,
hath
a
setlednesse
in
it
,
where
God
is
the
single
object
of
any
soul
,
and
God
is
so
when
the
will
of
man
is
brought
over
to
his
will
,
it
hath
then
nothing
to
enquire
after
but
the
will
of
God
,
and
what
ever
soule
hath
that
singly
in
his
eye
,
shall
never
want
a
cleare
object
;
for
God
will
never
hide
himselfe
from
that
heart
which
he
inclines
to
enquire
after
him
,
much
lesse
to
such
a
soule
as
hath
resigned
it selfe
wholly
up
to
God
,
to
see
with
his
eyes
,
to
hear
with
his
eares
,
and
to
work
with
his
hands
,
to
know
nor
doe
nothing
but
Gods
will
in
his
Spirit
.
God
can
never
leave
that
soule
to
it selfe
,
which
hath
given
it selfe
up
to
God
.
And
this
is
the
language
of
such
a
soule
,
when
as
duty
,
worship
,
and
service
is
required
of
it
,
Shew
me
the
will
and
command
of
my
God
in
what
you
require
,
and
I
shall
soon
obey
,
otherwise
I
must
deny
what
you
require
,
untill
I
see
it
be
the
will
of
my
God
,
for
there
is
my
will
bound
up
;
and
truly
where
God
appeares
not
,
I
must
deny
my selfe
to
you
and
all
flesh
:
For
I
am
not
my
own
,
but
Gods
,
and
cannot
act
but
by
the
command
and
in
the
strength
of
my
God
,
it
is
not
my
will
nor
your
will
,
but
Gods
will
that
my
spirit
can
yeeld
obedience
to
,
for
God
is
my
single
object
upon
whom
I
look
,
and
from
whom
onely
I
can
receive
light
in
what
I
should
doe
,
and
strength
to
act
according
to
that
light
.
This
is
a
great
and
glorious
benefit
which
comes
into
that
soule
whose
will
is
given
up
to
the
will
of
God
,
it
enquires
for
God
,
and
pursues
after
the
knowledge
of
his
will
in
all
things
;
for
this
is
the
breathing
of
his
spirit
to
God
,
Not
my
will
but
thy
will
bee
done
.
A
third
Benefit
of
our
wils
given
up
to
Gods
will
,
is
this
,
It
carries
the
soule
resolvedly
and
stedily
to
its
duty
,
and
leaveth
the
issue
and
successe
to
God
.
If
God
make
knowne
his
will
to
this
soule
,
it
doth
not
protract
its
obedience
till
God
hath
made
known
unto
him
in
particular
what
shall
bee
the
issue
of
that
hee
requires
,
but
makes
this
conclusion
,
The
duty
is
mine
,
now
God
hath
declared
himselfe
in
it
,
and
the
successe
is
Gods
,
it
is
in
a
safe
hand
,
and
I
know
in
the
general
it
shal
be
good
,
because
it
is
in
God
,
and
comes
from
God
;
but
let
God
take
his
owne
time
to
declare
that
,
he
hath
at
present
made
known
his
wil
concerning
my
work
,
my
enquiry
is
now
at
an
end
,
and
I
will
obey
.
Queene
Hester
is
an
eminent
example
in
this
,
when
as
God
by
Mordecai
had
shewed
his
wil
and
her
duty
in
that
great
and
weighty
businesse
of
her
interceding
with
King
Ahasuerus
for
altering
of
his
decree
that
was
to
take
away
the
life
of
Mordecai
,
and
all
the
Jewish
Nation
,
though
in
the
performance
of
this
work
she
must
go
in
to
the
King
without
his
sending
for
her
,
which
was
not
according
to
the
law
,
and
in
which
shee
hazarded
the
losse
of
her
life
as
well
as
her
petition
;
yet
duty
being
made
known
,
she
resolves
to
obey
,
though
ignorant
of
the
successe
,
shee
takes
up
the
duty
with
these
words
in
her
mouth
,
If
I
perish
,
I
perish
.
This
is
a
resolved
duty
that
comes
from
a
stedy
soule
which
hath
given
it selfe
up
to
God
;
as
if
she
had
said
,
If
the
issue
bee
to
perish
,
I
shal
willingly
take
up
that
when
God
declares
himselfe
in
it
;
but
at
the
present
God
hath
declared
his
will
that
I
should
goe
,
and
that
will
of
God
I
shall
obey
though
I
perish
;
she
doth
not
stay
to
know
the
issue
before
she
goes
,
whether
perish
or
not
perish
,
but
she
obeyes
the
command
,
&
leaveth
it
to
God
in
his
own
time
to
make
known
his
will
in
the
successe
as
well
as
the
work
,
whether
it
it
be
perishing
or
not
.
It
was
a
pretious
spirit
,
yea
it
was
the
spirit
of
God
in
her
,
and
it
is
the
same
spirit
that
brings
over
the
wil
of
Saints
to
the
will
of
God
,
and
makes
them
to
be
stedy
and
resolved
in
their
duty
.
It
was
thus
with
Paul
,
he
could
not
forbear
his
going
to
Jerusalem
,
though
his
friends
begged
him
with
tears
,
and
he
knew
bonds
should
take
hold
on
him
there
,
yet
neverthelesse
God
had
declared
his
will
for
him
to
goe
,
and
goe
he
must
,
his
will
was
as
Gods
will
,
and
that
manifested
his
obedience
is
stedy
and
resolved
.
So
it
is
reported
of
Luther
that
he
should
say
,
he
would
goe
and
preach
the
Gospel
,
though
he
met
with
as
many
Devils
as
tiles
on
the
house
.
Difficulties
cannot
hinder
duties
in
such
a
soule
as
hath
given
it selfe
and
its
will
up
to
God
,
when
God
doth
but
declare
his
will
;
for
that
is
all
which
such
soules
look
after
,
and
when
God
hath
declared
that
,
the
soule
takes
it
up
resolvedly
to
obey
it
:
and
casts
it selfe
and
whole
worke
and
wayes
upon
God
,
that
he
would
own
him
and
his
work
,
so
as
to
carry
the
soule
through
it
,
according
to
the
glory
of
his
mighty
power
,
whereby
hee
is
able
to
work
all
things
to
himselfe
,
and
leaves
the
issue
in
Gods
hand
to
the
same
end
,
the
glory
of
his
Name
,
saying
to
God
,
Not
my
will
,
but
thy
will
be
done
.
A
fourth
Benefit
of
our
wils
being
surrendred
up
to
the
will
of
God
,
is
this
,
It
sanctifies
and
beautifies
the
life
and
conversation
of
Saints
with
the
image
and
presence
of
God
.
If
the
wil
of
God
bee
that
fountaine
which
giveth
life
to
all
our
motion
,
then
surely
that
motion
will
be
the
life
of
God
:
that
soul
which
will
take
up
no
practice
upon
trust
,
but
doth
try
all
,
and
make
Gods
will
the
touch-stone
to
try
them
,
shall
be
sure
never
to
be
deceived
with
copper
in
stead
of
gold
:
that
soule
which
wil
embrace
nothing
but
what
God
shal
first
approve
of
,
is
in
a
sure
way
of
keeping
it selfe
pure
and
undefiled
.
Now
this
is
the
frame
of
Spirit
which
is
in
such
soules
as
have
given
up
their
wils
to
Gods
wil
;
for
their
wils
being
in
God
,
they
wil
be
sure
to
see
his
will
in
all
they
doe
,
they
can
take
up
no
practice
but
what
they
have
his
precept
for
,
and
they
will
give
you
this
for
an
unanswerable
reason
,
They
have
no
wil
but
what
is
in
God
,
therefore
can
take
up
nor
obey
no
worke
,
nor
wil
,
but
what
is
the
worke
and
wil
of
God
.
And
such
as
walk
by
this
Rule
,
sayes
the
Apostle
,
Peace
be
to
them
,
and
to
the
Israel
of
God
.
God
is
such
a
Rule
as
can
produce
no
other
end
,
and
what
ever
soule
takes
it
work
onely
from
Gods
wil
,
must
needs
be
doing
the
will
of
God
,
which
is
in
a
few
words
,
to
be
holy
as
God
is
holy
;
to
bring
forth
the
fruits
of
righteousnesse
,
because
what
that
soule
receives
,
is
from
a
righteous
God
;
that
soule
which
hath
all
from
God
,
is
alwayes
with
God
,
and
the
presence
of
God
changes
soules
into
his
own
image
,
and
that
soule
which
hath
its
wil
in
God
,
must
needs
have
God
in
his
wil
and
work
,
which
wil
certainly
make
a
holy
wil
and
a
holy
work
,
because
both
are
made
by
a
holy
God
.
The
new
Creature
is
the
most
glorious
being
on
earth
,
for
it
is
God
in
the
Creature
:
now
this
is
the
wil
of
man
swallowed
up
in
the
will
of
God
,
put
forth
in
the
soule
and
life
of
man
:
And
this
is
the
soule
that
speakes
to
God
truly
in
the
spirit
,
Not
my
will
but
thy
will
bee
done
,
O
Father
.
Fifthly
and
lastly
,
When
our
wils
are
melted
into
the
wil
of
God
,
it
puts
the
soule
and
spirit
into
a
quiet
,
peaceable
,
restfull
,
and
serene
condition
,
and
it
must
needs
be
so
upon
this
consideration
.
For
what
can
make
it
otherwise
,
when
all
things
worke
according
to
the
desires
of
that
soule
;
every
thing
distinct
,
and
all
things
together
,
perfects
the
end
that
this
soule
drives
at
,
and
the
soule
knowes
it
,
therefore
must
needs
be
at
rest
:
the
property
of
this
soule
is
,
it
hath
its
will
in
God
,
and
desires
the
fulfilling
and
accomplishment
of
no
others
wil
,
but
the
wil
of
God
.
Now
tell
me
,
what
can
disturb
the
peace
of
this
soule
?
Nothing
but
what
is
able
to
frustrate
God
of
his
wil
,
and
that
can
be
no
created
being
,
because
God
that
made
it
,
can
when
he
pleases
,
make
it
return
to
its
first
nothing
:
that
soule
hath
its
peace
above
disturbance
,
which
hath
in
it
the
fulfilling
of
the
will
of
God
:
For
all
the
working
in
Heaven
and
Earth
,
doe
but
fulfill
the
wil
of
God
,
and
make
up
the
peace
and
rest
of
that
soule
which
is
bound
up
in
the
wil
of
God
.
And
upon
this
consideration
our
Saviour
tels
his
people
,
That
their
joy
shall
no
man
take
from
them
,
because
their
joy
and
rest
is
in
God
,
above
the
reach
of
man
or
men
:
and
this
is
the
main
reason
of
that
vaste
difference
that
is
in
the
spirits
that
live
in
him
,
and
the
men
of
the
World
that
live
in
the
World
,
in
regard
of
the
rest
and
peace
that
is
in
the
bosomes
of
the
one
,
and
the
perplexing
distractions
that
are
in
the
hearts
of
the
other
.
Sayes
the
Soule
that
hath
given
up
his
wil
to
God
,
I
am
at
rest
,
for
I
know
in
all
the
workings
in
the
world
,
he
is
perfecting
his
own
will
,
and
setting
up
his
owne
glory
;
and
his
wil
it
my
wil
,
if
Gods
will
be
done
,
I
have
all
done
that
my
soule
desires
,
therefore
nothing
can
disturb
my
rest
.
But
now
ask
the
worldling
how
is
it
with
him
in
point
of
rest
?
O
(
sayes
he
)
never
worse
,
the
world
is
so
unquiet
,
so
full
of
trouble
,
hazards
,
and
change
,
that
a
man
cannot
tell
where
he
is
safe
,
nor
when
hee
is
wel
,
nor
doe
we
know
when
it
will
be
better
,
when
some
hopes
of
rest
appeare
,
then
new
troubles
nip
that
in
the
bud
,
so
that
I
am
hopelesse
of
any
rest
in
the
world
.
That
is
very
true
,
sayes
the
the
gracious
soule
,
for
the
earth
that
must
be
shaken
,
and
is
ever
shaking
,
was
never
made
for
a
place
of
rest
:
but
did
you
enjoy
God
,
and
live
in
the
fulnesse
of
that
love
which
soules
live
in
that
have
given
themselves
up
to
God
,
your
mournings
would
be
turned
into
joyes
,
and
your
sad
complainings
into
high
admirings
of
the
power
and
wisdome
of
God
,
that
makes
all
things
,
perfects
his
ends
,
and
lifts
up
his
glory
.
Truly
,
sayes
this
soule
,
I
remember
the
time
when
it
was
with
me
as
with
David
,
my
heart
repined
to
see
the
wicked
fat
and
flourish
;
but
since
my
wil
hath
been
moulded
into
the
will
of
God
,
I
can
repine
at
nothing
,
because
now
I
know
all
things
shall
fulfill
the
wil
of
God
.
I
have
knowne
the
time
when
my
spirit
hath
been
disturbed
if
God
should
seeme
to
set
me
aside
,
and
use
others
in
my
place
to
doe
his
work
;
but
truly
no
such
thing
disturbs
me
now
,
my
wil
is
in
Gods
wil
,
for
it
is
the
wil
and
work
of
God
to
be
done
,
that
I
mind
;
not
the
instrument
that
doth
it
:
nay
,
Gods
wil
in
altering
of
his
instruments
,
satisfies
me
as
much
as
any
other
part
of
his
will
:
for
it
is
the
doing
of
his
will
that
I
rest
in
,
and
this
makes
me
alwayes
at
rest
,
because
God
is
alwayes
accomplishing
his
own
will
:
therefore
,
sayes
the
Psalmist
,
in
the
45
Psalme
,
I
will
not
feare
nor
be
disquieted
,
though
the
earth
be
removed
,
and
the
mountaines
carried
into
the
midst
of
the
Sea
,
though
the
waters
thereof
roare
and
bee
troubled
,
though
the
mountaines
shake
with
the
swelling
thereof
.
No
,
why
not
?
What
is
the
reason
of
it
?
Why
?
The
Lord
of
Hosts
is
with
us
,
the
God
of
Jacob
is
our
refuge
.
This
is
the
reason
,
He
lived
in
the
power
,
love
,
and
faithfulnesse
of
God
,
and
so
could
not
be
moved
;
that
which
could
move
the
earth
,
and
carry
away
the
mountaines
,
the
great
men
&
powers
of
it
,
could
not
disquiet
him
,
because
not
remove
him
from
his
God
.
Our
Saviour
intimates
thus
much
unto
his
Disciples
,
John
14.
Let
not
your
hearts
be
troubled
,
you
beleeve
in
God
,
beleeve
also
in
me
.
(
i.
)
Beleeve
in
God
,
live
in
God
,
and
rest
on
God
through
me
,
and
your
hearts
will
be
at
rest
.
When
the
wil
of
Man
centres
in
the
wil
of
God
,
the
peace
of
God
centres
in
the
bosome
of
that
man
:
When
God
makes
any
soule
to
sit
down
in
his
wil
,
he
doth
also
make
that
soule
to
be
at
rest
in
his
wil
,
and
his
love
,
till
he
take
it
up
for
ever
into
the
fulnesse
of
his
glory
.
This
is
an
unparallel'd
benefit
which
that
soule
enjoyes
that
hath
given
up
his
will
to
the
will
of
God
.
Wee
have
an
example
of
this
in
David
,
2
Sam.
12.16
.
whilst
the
child
was
sicke
,
he
besought
the
Lord
for
it
;
but
when
he
knew
the
childe
was
dead
,
He
arose
from
the
earth
,
washed
and
anointed
himself
,
worshipped
God
,
and
went
to
his
own
house
,
are
bread
,
and
refreshed
himselfe
,
19
,
20.
And
in
the
22
,
23.
verses
,
he
tels
us
the
reason
of
it
,
While
the
child
was
living
,
he
besought
God
for
it
,
he
could
not
tel
but
it
might
be
his
will
that
the
child
should
live
;
but
when
God
had
declared
his
will
in
the
death
of
his
child
,
that
satisfied
David
,
so
that
we
see
clearly
,
it
was
the
will
of
God
hee
looked
after
,
and
that
being
revealed
,
the
heart
is
at
rest
;
and
it
s
only
a
heart
that
is
thus
bound
up
in
God
and
his
will
,
that
can
be
at
rest
.
Gods
will
is
either
the
rest
or
the
trouble
of
every
soule
:
where
it
is
the
rest
,
that
soule
must
needs
be
at
rest
,
because
his
wil
shal
alwayes
be
done
:
but
where
it
is
the
trouble
,
that
soule
must
ever
bee
in
trouble
,
because
his
will
is
ever
fulfilling
.
Now
it
cannot
but
bee
the
rest
of
that
soule
which
hath
its
will
in
God
,
and
disquietments
of
such
wils
,
as
are
out
of
,
and
contrary
to
God
:
that
soul
must
needs
be
at
rest
,
which
hath
his
wil
in
Gods
,
because
let
God
strip
it
of
what
he
pleaseth
,
yet
it
finds
more
in
God
,
then
it
can
lose
for
God
,
more
love
,
more
life
,
more
joy
,
more
riches
,
more
honours
,
and
more
pleasures
;
then
it
must
needs
follow
,
more
peace
and
quiet
in
such
spirits
.
The
onely
way
to
be
at
peace
and
quiet
,
is
to
be
out
of
our selves
,
and
the
world
in
our
wills
,
and
in
God
.
This
soule
gaines
its
will
by
losing
of
it
,
he
hath
what
he
desires
,
that
in
all
times
and
things
Gods
will
must
bee
done
on
Earth
as
it
is
in
heaven
.
But
if
our
hearts
should
ask
this
question
,
If
there
be
such
great
benefits
that
doe
accrew
to
the
soules
of
Gods
people
,
in
having
their
wils
moulded
into
the
wil
of
the
holy
God
;
then
what
hinders
that
this
work
is
not
wrought
upon
the
wil
of
every
man
?
To
this
I
answer
,
There
be
three
things
especially
which
hinder
.
-
1.
Ignorance
of
God
.
-
2.
Unbeliefe
.
-
3.
Love
of
the
world
.
First
,
It
is
ignorance
of
God
,
in
his
love
,
and
the
working
of
his
love
,
that
makes
the
soule
long
to
give
up
it selfe
and
its
will
to
God
,
and
this
appeares
clearly
in
what
hath
gone
before
.
The
blind
man
cannot
judge
of
colours
,
&
he
that
knows
not
an
excellency
,
can
never
close
with
it
:
it
is
all
one
to
a
swine
whether
he
tramples
upon
pearles
or
peble-stones
,
hee
cannot
distinguish
.
There
is
not
a
greater
evidence
of
ignorance
,
then
in
such
a
question
as
was
put
to
the
Jewes
,
What
is
there
in
thy
beloved
more
then
in
other
beloveds
?
It
is
a
signe
they
were
ignorant
of
her
beloved
,
that
should
make
question
what
was
in
him
more
then
in
other
beloveds
;
had
they
known
him
as
she
did
,
they
would
have
confessed
he
had
been
the
fairest
among
ten
thousand
,
and
admired
his
excellency
,
not
compared
it
by
a
question
to
poor
low
empty
things
.
Now
from
this
ignorance
it
arises
,
that
men
keep
their
wils
to
themselves
,
and
doe
not
surrender
them
up
to
God
,
because
they
know
not
God
,
nor
what
gainers
they
shall
bee
in
so
doing
.
Secondly
,
Vnbeliefe
,
and
this
is
the
grand
cause
;
for
though
men
may
have
a
fleshly
knowledge
of
God
and
Christ
,
yet
if
they
know
not
God
and
Christ
in
spirit
,
there
will
be
no
trusting
in
them
,
nor
beleeving
on
them
:
and
there
can
never
be
a
resigning
the
will
over
to
God
.
All
the
eminent
examples
which
we
have
in
Scripture
of
this
giving
up
the
wil
to
Gods
wil
,
we
shal
find
it
the
fruits
of
faith
,
Heb.
11.7
.
By
faith
Noab
obeyed
the
will
of
God
,
and
builded
an
Arke
,
8
,
9
verses
.
So
by
faith
Abraham
gave
his
wil
up
to
God
,
in
leaving
the
place
he
was
in
,
to
goe
to
a
strange
countrey
which
he
did
not
know
,
and
sojourned
in
the
Land
of
promise
as
a
stranger
.
And
in
the
17.
verse
,
when
God
tried
Abraham
in
that
superlative
streight
to
the
flesh
,
whether
he
had
given
up
his
wil
to
Gods
wil
in
commanding
him
to
offer
up
his
sonne
Isaac
,
the
Text
saith
,
By
faith
he
did
it
;
he
had
by
faith
resigned
up
his
own
wil
to
Gods
,
&
did
beleeve
Gods
wil
better
for
him
then
his
own
,
so
by
faith
he
obeyed
.
verse
23.
It
was
by
faith
Moses
parents
hid
him
three
moneths
,
that
their
wil
was
Gods
wil
,
comes
from
faith
.
So
by
faith
Moses
when
hee
came
to
yeares
,
obeyed
Gods
wil
,
and
left
Pharaohs
Court
.
And
by
faith
the
children
of
Israel
gave
up
their
wils
to
God
,
and
followed
his
wil
through
the
red
sea
and
the
long
wildernesse
into
Canaan
.
Thus
it
is
beliefe
in
God
that
centers
the
wil
in
God
;
and
so
consequently
unbeliefe
that
keepes
off
the
will
from
centering
in
God
.
Thirdly
and
lastly
,
inordinate
love
to
the
world
keeps
off
the
wil
of
man
from
closing
with
Christ
;
they
are
afraid
to
lose
something
of
the
world
,
if
they
give
up
their
wils
to
Christ
.
This
made
the
Gaderens
to
desire
Christ
to
depart
out
of
their
Coast
,
Mark
5.17
.
because
in
the
fulfilling
of
his
wil
when
as
he
cast
the
Legions
of
Devils
out
of
the
man
,
and
suffered
them
to
goe
into
the
swine
,
so
that
the
swine
ran
into
the
Sea
and
were
drowned
;
they
desired
no
more
of
his
will
to
be
done
,
if
it
took
away
their
swine
.
This
worlds
love
is
swinish
love
,
it
loves
not
that
Gods
wil
should
be
done
,
if
in
the
fulfilling
of
it
there
bee
but
a
cropping
of
any
creature
bud
.
This
love
puts
a
great
value
upon
the
things
and
esteem
of
the
world
,
and
therefore
refuseth
to
give
up
its
wil
to
God
,
because
he
seeth
that
the
wil
of
God
commands
the
offering
up
of
an
Isaac
,
and
he
not
being
acquainted
with
the
spiritual
incoming
of
God
to
his
soule
,
nor
beleeving
the
love
and
faithfulnesse
of
God
,
refuseth
to
resigne
up
his
wil
to
God
:
but
as
the
unjust
Steward
would
make
friends
of
the
unrighteous
Mammon
,
gives
up
his
will
to
the
possessing
and
esteem
of
an
empty
world
,
values
them
more
then
God
,
loves
them
better
then
God
,
and
therefore
give
up
their
will
to
the
world
,
and
not
to
God
,
reading
this
lesson
backeward
,
and
say
to
God
,
not
thy
will
,
but
our
will
be
done
.
This
truth
is
full
of
beauty
in
its
information
,
but
in
the
application
of
it
,
and
the
soules
closing
with
it
,
it
makes
an
exceeding
glorious
Christian
.
First
,
It
informes
us
whence
all
trouble
and
rest
both
within
us
&
without
us
do
arise
:
and
that
is
clearly
in
this
from
our
wils
out
of
God
,
&
our
wils
in
God
;
that
will
which
is
not
in
God
,
is
in
opposition
to
God
,
&
so
is
God
to
it
;
now
hence
it
is
that
all
troubles
arise
both
within
&
without
the
soul
,
because
God
is
always
fulfilling
his
owne
will
;
and
this
is
a
continual
crossing
such
a
wil
as
is
out
of
God
,
that
wil
that
lives
in
it selfe
is
tortured
every
moment
of
selfe-disappointment
,
which
doth
follow
it
all
its
dayes
,
and
in
all
its
designes
,
because
it
wils
and
designs
contrary
to
God
;
Disappointments
are
dreadfull
things
to
such
a
man
as
wils
for
himselfe
,
and
lives
in
his
will
,
his
will
being
disappointed
,
in
which
his
life
was
bound
up
,
the
man
must
needs
be
a
life-lesse
miserable
man
;
this
was
the
grond
of
Pharoah's
troubles
about
the
children
of
Israel
,
his
will
was
in
opposition
to
Gods
will
,
in
their
going
to
worship
God
in
the
Wildernesse
;
God
in
every
act
of
his
providence
was
fulfilling
his
will
,
and
this
eate
up
the
very
bowels
of
Pharoah
:
and
this
is
the
very
cause
that
makes
those
tyrants
over
the
consciences
of
Gods
people
in
these
dayes
so
restlesse
,
because
in
opposition
to
them
God
is
fulfilling
his
owne
wil
;
Hee
wil
have
his
people
free
from
their
wils
to
worship
him
in
his
Spirit
:
and
though
they
pursue
with
all
their
might
to
hinder
this
wil
of
God
in
his
Saints
,
yet
they
imagine
but
a
vaine
thing
,
and
shall
compasse
nothing
in
the
conclusion
but
their
owne
ruine
:
God
may
suffer
them
so
far
to
have
their
owne
wils
,
as
to
drive
Saints
to
the
Red
Sea
:
but
all
that
shal
fulfil
Gods
wil
,
not
their
wil
;
for
then
wil
God
bring
their
greatest
disappointment
,
and
certaine
ruine
.
This
was
also
proud
Hamans
case
,
his
wil
was
to
destroy
the
whole
Nation
of
the
Jewes
,
as
we
may
see
in
Esther
3.
But
this
was
not
Gods
wil
,
Haman
hee
designes
according
to
his
will
:
but
it
being
without
God
,
observe
the
fulnesse
of
his
disappointment
,
and
the
Justice
of
God
returned
into
his
own
bosome
.
In
Esther
6.
&
Esther
7.
and
vers.
10.
of
Chap.
6.
The
King
asketh
Haman
what
should
be
done
to
the
man
the
King
would
honour
?
Doubtlesse
Haman
thought
the
King
meant
himselfe
,
and
therefore
makes
him
this
answer
in
verse
8.
Let
the
royall
apparrel
be
brought
which
the
King
useth
to
weare
,
and
the
horse
that
the
King
rideth
upon
,
and
the
Crowne
royall
which
is
set
upon
his
head
,
and
let
his
apparell
&
horse
be
delivered
to
the
hands
of
one
of
the
Kings
most
noble
Princes
,
that
they
may
array
the
man
withall
whom
the
King
delights
to
honour
,
and
bring
him
on
horse-backe
through
the
streets
of
the
City
,
and
proclaim
before
him
,
thus
shall
be
done
to
the
man
whom
the
King
will
honour
It
appeares
cleare
by
this
counsell
,
that
selfe
was
in
his
heart
:
but
observe
in
vers.
10.
the
miserable
disappointment
of
this
proud
selfish
man
.
Then
the
King
said
unto
Haman
,
make
hast
,
take
the
Apparell
and
the
Horse
as
thou
hast
said
,
and
doe
even
so
to
Mordecai
the
Jew
that
sitteth
at
the
Kings
gate
:
let
nothing
faile
of
all
that
thou
hast
spoken
.
First
,
Haman
is
disappointed
in
that
he
is
not
the
man
.
Secondly
,
To
aggravate
his
misery
,
Mordecai
whom
he
hated
he
is
the
man
:
(
for
whom
hee
had
beene
inventing
death
and
dishonour
)
God
makes
him
the
instrument
to
invent
honours
,
and
to
compleat
this
miserable
disappointment
.
Haman
himselfe
must
be
the
Kings
servant
to
honour
Mordecai
whom
hee
hated
;
we
see
by
Hamans
answers
to
the
King
,
what
proud
and
selfish
men
seeke
after
:
but
their
wils
being
out
of
God
,
the
higher
they
clime
,
the
lower
they
fall
,
and
the
greater
their
expectations
be
,
the
fuller
of
misery
is
their
disappointment
;
Yet
the
justice
of
God
left
not
this
proud
cruel
man
,
but
brought
him
to
be
hanged
upon
the
Gallowes
of
fifty
cubits
high
,
which
he
had
in
his
wil
appointed
for
Mordecay
.
This
is
the
fruit
of
having
our
wils
out
of
Gods
wil
:
So
Jonah
,
his
wil
was
the
gourd
should
continue
:
but
that
was
not
Gods
wil
,
therefore
dye
it
must
;
now
how
doth
this
disquiet
the
man
,
even
so
much
that
he
seemes
to
justifie
his
anger
;
there
was
no
cause
of
his
discontent
,
but
that
his
wil
was
not
in
Gods
wil.
Secondly
,
This
doth
informe
us
whence
this
rest
and
quiet
that
is
in
the
bosomes
of
Gods
people
doth
arise
;
namely
in
this
,
that
their
wils
are
in
Gods
wil
;
therefore
when
God
declares
his
wil
under
any
dispensation
in
the
World
,
they
are
at
rest
;
for
the
appearance
of
his
wil
makes
their
rest
;
all
things
besides
this
brings
disquietments
upon
the
spirit
:
but
when
the
wil
of
God
appeares
,
it
silences
all
disputes
,
and
quiets
all
thoughts
in
the
heart
of
him
that
hath
given
up
his
wil
to
Gods
wil
;
this
soule
doth
not
quarrel
with
,
but
kisseth
the
feete
of
God
:
when
the
wil
of
God
lays
it
there
,
it
is
in
spirit
at
rest
upon
a
sicke
bed
,
because
of
the
wil
of
God
there
.
Disappointments
in
the
outward
man
do
not
cease
upon
this
man
to
disturbance
,
because
the
wil
of
God
is
in
them
,
and
that
is
his
rest
;
he
is
best
at
rest
in
that
wherein
he
seeth
most
of
Gods
wil
discovered
to
him
,
what
ever
it
be
in
its
owne
nature
;
this
soule
can
say
with
David
,
when
Gods
wil
appeares
in
it
:
It
is
good
for
me
I
have
beene
afflicted
,
and
makes
this
the
discovery
of
the
good
and
evil
of
all
he
meddles
with
;
namely
,
the
wil
of
God
.
If
Gods
wil
appeare
in
it
,
he
acknowledgeth
it
to
be
good
:
but
if
he
see
not
that
,
he
cannot
own
it
as
his
good
,
or
any
thing
for
him
to
rest
in
;
for
he
rests
only
in
God
,
and
it
is
nothing
but
the
appearance
of
Gods
wil
that
makes
his
Spirit
at
rest
under
every
dispensation
of
God
,
and
from
thence
this
soule
hath
a
quiet
being
.
But
againe
,
This
truth
doth
informe
us
as
Saints
of
our
duty
,
to
enquire
after
Gods
will
in
all
we
doe
,
or
require
others
to
doe
.
The
will
of
Christ
was
,
that
the
will
of
God
should
be
done
:
so
is
the
wil
of
Saints
in
conformity
to
the
wil
of
Christ
their
head
;
and
if
to
be
done
,
then
surely
to
be
known
:
Nay
,
Saints
ought
to
doe
nothing
before
they
know
the
wil
of
God
in
it
.
If
this
rule
were
observed
,
there
would
not
be
so
much
doing
and
undoing
as
this
uncertaine
age
affords
.
If
God
led
men
into
what
they
doe
,
hee
would
so
owne
them
that
they
should
not
be
ashamed
of
it
;
this
is
the
true
reason
why
men
doe
and
ondoe
,
because
in
what
they
doe
they
seeke
their
owne
wils
,
not
Gods
wil
:
but
hee
that
hath
given
up
his
wil
to
Gods
wil
,
before
hee
works
he
will
see
Gods
wil
,
this
is
the
true
reason
why
the
men
of
this
World
with
all
their
power
and
policy
cannot
make
Saints
worship
as
they
doe
(
the
unknowne
God
)
or
at
least
wise
in
such
a
manner
as
they
know
not
,
whether
it
be
the
wil
of
God
or
no.
I
say
this
is
the
reason
,
because
they
are
bound
up
in
the
wil
of
God
,
so
that
they
cannot
worship
any
unknowne
God
,
nor
the
God
they
know
in
any
manner
,
but
what
he
makes
known
to
them
,
to
be
his
wil
that
they
should
worship
him
in
.
If
men
be
truly
zealous
for
the
worship
of
God
,
it
can
goe
no
farther
then
this
;
That
such
as
know
him
and
his
wil
,
should
worship
him
according
to
his
wil
made
knowne
to
them
;
for
any
thing
else
cannot
be
the
true
worship
of
the
true
God
.
Now
such
as
know
God
and
his
wil
in
truth
,
the
spirit
of
truth
,
they
are
a
willing
people
,
to
worship
God
according
to
his
wil
made
known
to
them
by
his
Spirit
,
in
which
they
worship
him
.
If
this
were
seriously
considered
in
the
Spirit
of
God
,
it
would
appear
to
be
the
beauty
of
Saints
not
to
act
before
light
,
to
know
Gods
wil
,
and
so
to
doe
it
,
therefore
Saints
should
be
teaching
one
another
in
the
Spirit
,
but
not
to
force
any
where
the
Spirit
hath
not
taught
,
then
there
is
no
neede
of
forcing
;
for
the
Spirit
of
God
that
teacheth
,
doth
also
leade
his
people
into
obeying
of
his
truths
and
wil.
The
Saints
in
truth
speak
thus
in
the
spirit
of
truth
to
God
:
Not
my
will
,
nor
the
will
of
any
man
or
men
,
but
thy
will
be
done
.
Therefore
Lord
,
shew
me
thy
wil
,
and
it
sufficeth
;
he
that
rules
should
enquire
after
the
will
of
God
to
rule
by
:
and
he
that
is
ruled
,
for
the
will
of
God
to
be
the
rule
of
his
obedience
.
Oh
that
our
Rulers
did
enquire
after
,
and
finde
out
this
rule
to
rule
by
;
Then
would
righteousnesse
flourish
in
the
Land
as
a
greene
Bay-tree
,
and
the
branches
of
it
would
cover
the
Land
,
with
that
much
desired
peace
.
It
is
the
want
of
this
which
makes
the
want
of
peace
:
did
Governors
and
governed
seeke
Gods
wil
and
not
their
owne
,
both
they
and
the
Land
would
soone
be
at
peace
in
the
righteous
wil
of
God
.
If
men
did
truly
enquire
after
Gods
wil
,
that
they
might
loose
their
owne
wils
in
his
,
the
contending
for
our
owne
wils
would
be
at
an
end
,
true
rest
and
peace
would
come
into
our
soules
and
this
Nation
;
for
this
is
only
true
rest
to
rest
in
God
and
his
wil.
But
then
how
excellent
is
this
in
that
soule
,
which
doth
in
the
Spirit
of
God
truly
apply
it
,
and
close
with
it
,
that
hath
indeed
its
wil
only
in
the
wil
of
God
,
and
desires
nothing
to
be
done
for
it
but
the
wil
of
God
,
nor
in
it
,
but
Gods
wil
,
nor
to
it
but
Gods
wil
;
that
desires
to
thinke
,
speake
,
nor
doe
nothing
but
Gods
wil
;
that
hath
but
this
one
single
object
to
looke
after
,
the
wil
of
God
,
and
finding
that
,
hath
found
its
joy
,
hope
,
peace
,
riches
,
glory
,
aimes
and
ends
,
with
all
the
good
can
be
named
,
to
that
the
soule
can
joy
in
the
Lord
alwayes
,
have
this
hope
alwayes
lively
,
his
peace
continually
within
him
,
his
riches
constantly
by
him
,
his
glory
certaine
,
because
above
himselfe
in
the
wil
of
his
God
,
and
his
aimes
and
ends
certainly
accomplished
,
because
he
hath
all
these
in
God
,
his
wil
being
only
in
the
wil
of
God
.
The
workings
God
in
the
World
,
which
perplexes
other
men
,
satisfies
this
man
,
because
the
wil
of
God
is
done
in
them
,
and
by
them
;
this
is
indeed
the
very
top-branch
of
Christianity
;
this
was
Christs
lesson
when
he
was
going
out
of
the
World
,
and
that
soule
which
learns
this
lesson
is
going
with
Christ
out
of
the
World
,
I
meane
not
bodily
,
but
spiritually
;
not
the
flesh
dying
in
the
World
,
but
his
spirit
dead
to
the
World
,
as
Paul
crucified
to
the
World
,
and
the
World
to
him
,
both
agreed
;
hee
had
as
little
spirit
for
the
World
,
as
the
World
had
satisfaction
for
his
spirit
;
his
spirit
was
bound
up
in
God
,
and
that
must
needes
make
an
excellent
soule
,
which
hath
its
all
in
God
,
and
from
God
,
its
wil
so
in
God
,
that
it
can
wil
nothing
to
be
done
,
but
the
will
of
God
:
Not
my
will
,
but
thy
will
be
done
.
CHAP.
XII
.
No
man
exceeds
another
in
excelency
but
by
received
mercies
.
1
Cor.
Chap.
4.
part
of
the
7th
vers.
For
who
maketh
to
differ
from
another
:
and
what
hast
thou
that
thou
didst
not
receive
.
THis
Scripture
is
to
my
understanding
,
one
of
the
most
humbling
pieces
to
the
flesh
,
and
fleshly
pride
of
all
men
and
women
,
that
the
whole
Booke
of
God
affords
;
humility
is
the
generall
scope
of
the
Apostle
in
it
,
and
he
hath
very
fitly
suited
his
arguments
to
his
end
;
the
Apostle
both
argues
and
proves
his
Argument
in
this
Scripture
by
way
of
question
.
This
Scripture
may
fitly
be
called
a
paire
of
questions
,
or
a
twofold
question
,
and
it
speaks
most
properly
to
a
paire
of
grand
lusts
and
sinnes
,
that
are
in
the
hearts
of
all
men
&
women
by
nature
;
Namely
,
pride
and
peevish
repining
;
Now
to
the
finding
out
,
and
answering
of
these
two
in
the
Apostles
language
,
I
shall
bend
my
medications
.
And
first
,
the
proud
heart
:
Now
if
you
aske
me
a
definition
of
a
proud
heart
,
I
shall
first
answer
in
generall
;
the
tree
is
knowne
by
the
fruit
,
and
the
fruits
are
so
many
that
they
cannot
be
gathered
all
into
so
narrow
a
compasse
:
but
so
farre
as
God
doth
enable
mee
,
I
shall
give
light
into
it
by
these
words
following
;
namely
,
A
proud
heart
is
a
heart
lifted
up
in
it selfe
,
despising
all
that
are
below
it
,
and
envying
all
that
are
above
it
.
Pharoah
is
a
full
testimony
of
this
truth
,
Exod.
5.2
.
when
Moses
and
Aaron
went
in
and
told
Pharaoh
;
Thus
saith
the
Lord
God
of
Israel
,
let
my
people
goe
,
that
they
may
hold
a
feast
with
me
in
the
Wildernesse
.
Mark
his
answer
:
And
Pharoah
said
,
who
is
the
Lord
,
that
I
should
obey
his
voyce
to
let
Israel
goe
:
As
if
hee
had
said
;
doe
you
tell
mee
of
the
Lord
?
is
there
any
above
me
that
should
require
this
people
out
of
my
hands
?
Here
is
an
exact
embleme
of
a
man
lifted
up
in
himself
,
and
despising
of
all
below
him
and
above
him
too
:
But
when
God
by
his
judgements
had
forced
him
to
let
his
people
goe
,
in
which
God
and
his
people
were
above
Pharaoh
,
see
then
how
full
of
envy
this
proud
man
is
to
God
and
his
people
;
that
hee
musters
up
all
his
strength
to
hinder
God
in
his
designe
,
and
to
destroy
his
people
,
so
that
Pharaoh
is
a
full
proofe
to
all
these
particulars
of
a
proud
heart
.
That
poore
wretch
Herod
was
also
lifted
up
in
himselfe
,
who
when
he
had
made
his
Oration
,
and
the
people
cryed
out
,
the
voyce
of
God
and
not
of
man
,
he
tooke
it
to
himselfe
,
for
that
was
his
end
to
lift
up
himself
;
this
is
the
foundation
principally
of
all
proud
hearts
.
So
Nebuchadnezar
in
Dan.
8.15
.
when
he
had
threatned
Shadrach
,
Meshech
,
and
Abednego
,
what
hee
would
doe
to
them
,
if
they
should
not
at
his
command
fall
downe
and
worship
the
golden
Image
which
he
had
set
up
,
that
he
would
cast
them
into
the
fiery
fornace
,
And
who
is
that
God
that
shall
deliver
you
out
of
my
bands
.
This
is
indeed
superlative
pride
,
the
man
in
his
owne
thoughts
had
set
up
himselfe
above
God
.
So
he
that
builded
Babell
tels
us
his
designe
,
that
he
might
say
in
the
conclusion
;
Is
not
this
great
Babel
that
I
have
built
.
His
proud
heart
was
lifted
up
in
himself
,
and
that
made
his
worke
sutable
to
his
heart
,
to
lift
up
his
own
name
,
so
as
he
might
call
Babel
which
hee
had
built
:
These
also
are
the
proper
characters
of
proud
Haman
,
he
was
so
lifted
up
in
himself
,
that
if
poore
Mordecai
bow
not
his
knee
,
the
man
is
restlesse
,
despiseth
him
,
plots
his
ruine
,
and
with
him
all
the
Nation
of
the
Jewes
;
yea
even
Esther
the
Queen
that
was
above
him
.
The
proud
man
to
set
up
selfe
,
despises
and
envies
all
below
him
and
above
him
;
a
proud
heart
is
boundlesse
in
seeking
to
set
up
it selfe
:
So
proud
Goliah
despised
little
David
,
thought
him
fit
for
nothing
but
to
trample
upon
.
These
proofes
of
Scripture
with
the
spirituall
discoveries
of
this
sinne
in
our selves
and
others
hearts
and
lives
,
wil
be
testimony
enough
to
prove
the
definition
of
a
proud
heart
.
That
a
proud
heart
is
a
heart
lifted
up
in
it selfe
,
despising
all
below
it
,
and
envying
all
above
it
.
It
wil
wel
become
humble
Saints
to
consider
how
fully
the
holy
Ghost
by
the
Apostle
doth
answer
and
silence
this
proud
flesh
and
spirit
in
every
part
of
it
,
and
that
by
way
of
questions
which
can
receive
no
answer
but
in
the
plucking
up
of
pride
by
the
roots
.
As
if
the
Apostle
should
say
;
you
that
are
lifted
up
in
your selves
,
and
make
your
boasts
of
your
owne
wisdome
,
riches
,
strength
,
power
and
greatnesse
above
others
,
come
you
forth
and
answer
me
this
question
;
Who
maketh
thee
to
differ
from
another
.
And
what
hast
thou
which
thou
hast
not
received
.
Dost
thou
call
the
wisdome
,
strength
,
power
,
and
greatnesse
that
God
hath
bestowed
on
thee
thy
owne
?
And
is
it
thy
businesse
to
lift
up
thy
name
by
these
?
This
is
thy
mistake
;
thy
pride
is
thy
owne
indeed
,
thou
mayest
call
thy selfe
and
the
first
Adam
thy
owne
originall
for
all
sin
and
evill
:
but
God
is
only
the
original
of
all
good
;
now
if
thou
exceed
theirs
in
evill
,
it
will
be
no
advantage
to
lift
up
thy selfe
by
;
for
the
more
sinful
,
the
more
miserable
thou
art
:
but
if
thou
exceed
others
in
good
,
as
knowledge
and
the
like
,
thou
hast
in
this
little
reason
to
lift
up
thy selfe
,
for
thou
art
not
the
originall
that
thou
gloriest
in
.
It
is
what
thou
hast
received
that
makes
thee
to
differ
from
another
:
wilt
thou
lift
up
thy selfe
as
if
thou
wert
ful
,
because
God
is
ful
?
I
tell
thee
O
proud
man
,
thy
difference
is
from
donation
;
thou
art
more
then
another
,
because
God
gives
thee
more
then
another
,
not
because
thou
art
more
in
thy selfe
,
therefore
shew
me
a
reason
why
thou
art
lifted
up
in
thy
selfe
;
wilt
thou
be
proud
of
thy
sins
,
for
thou
hast
nothing
else
of
thy
owne
?
Nay
,
it
is
thy
sinne
to
be
proud
of
any
thing
thou
hast
received
:
Wilt
thou
lift
up
thy selfe
in
that
which
is
anothers
?
Robbe
God
of
his
glory
to
cover
thy
owne
face
with
it
?
Nay
,
wilt
thou
be
so
wicked
as
to
make
thy selfe
as
it
were
God
?
His
wisdome
thine
,
and
thy selfe
the
originall
of
his
gifts
?
Thou
forgettest
and
seemest
to
deny
that
thou
hast
received
that
which
makes
thee
to
differ
,
when
as
thou
goest
about
to
set
up
thy selfe
.
Againe
,
shew
me
thy
reason
why
thou
despisest
all
that
are
below
theā
,
and
enviest
such
as
are
above
thee
;
is
the
one
too
low
,
and
the
other
too
high
?
Why
consider
who
't
is
that
makes
the
difference
in
them
,
it
is
the
same
powerfull
God
that
maketh
thee
to
differ
,
by
what
thou
hast
received
more
then
those
below
thee
,
and
lesse
then
such
as
are
aboue
thee
.
Now
thou
canst
neither
despise
the
one
,
nor
envy
the
other
,
but
thou
dost
it
to
God
in
both
;
for
the
same
wonder-working
God
which
makes
thee
to
differ
in
excellency
and
glory
from
them
,
makes
them
also
to
differ
from
thee
in
the
same
;
what
thou
hast
thou
hast
received
,
so
have
they
;
when
thou
canst
make
one
of
thy
hairs
black
or
white
,
thou
mayest
have
some
seeming
good
to
lift
up
thy selfe
,
and
expect
other
channels
to
runne
into
thee
:
but
till
then
be
silent
,
and
if
thou
canst
not
answer
these
questions
,
who
maketh
thee
to
differ
from
another
,
and
what
hast
thou
that
thou
hast
not
received
?
Then
for
shame
lay
downe
thy selfe
at
the
feete
of
that
God
from
whom
thou
receivedst
all
that
good
and
excellency
which
makes
thee
to
differ
from
the
lowest
degree
of
sinne
and
misery
.
This
Scripture
to
a
proud
spirit
is
like
those
words
of
our
Saviour
to
him
that
came
to
the
marriage
feast
without
a
wedding
garment
.
Friend
(
sayes
Christ
)
how
camest
thou
in
hither
,
not
having
a
wedding
garment
?
And
the
Text
sayes
the
man
was
speechlesse
:
So
truly
I
believe
will
every
proud
spirit
be
,
that
God
puts
to
answer
these
questions
,
have
nothing
to
say
,
but
lye
silent
under
this
conviction
,
That
God
is
all
good
,
and
himselfe
nothing
but
a
spring
of
evill
.
From
whence
comes
his
pride
,
but
in
that
hee
differs
not
from
other
flesh
in
a
state
of
nature
:
and
I
wish
it
could
be
truly
affirmed
,
that
pride
were
not
in
any
but
such
as
are
in
their
naturall
condition
:
but
this
I
dare
affirm
,
that
so
much
pride
which
is
in
any
man
or
woman
,
so
much
of
the
old
Adam
is
still
remaining
in
that
soule
;
for
pride
is
a
fruit
of
the
flesh
,
and
is
that
which
God
hates
,
and
sets
himselfe
against
.
I
may
say
of
pride
,
it
is
the
originall
of
the
Devill
,
and
there
is
no
sinne
in
the
soule
of
man
or
woman
which
gives
the
Devill
more
service
then
this
doth
.
We
have
in
what
hath
gone
before
had
some
weake
discoveries
of
the
principles
of
it
.
If
the
Spirit
of
God
be
our
light
,
it
will
not
be
lost
time
nor
paines
to
looke
into
the
practises
of
those
principles
in
these
few
following
particulars
.
As
first
,
The
proud
man
he
seekes
to
raise
up
himselfe
,
and
not
in
all
to
lift
up
God
higher
then
himselfe
;
His
worke
is
all
climing
worke
,
hee
cannot
endure
to
have
any
man
above
him
;
this
is
that
hee
plots
for
and
acts
for
,
namely
to
lift
up
his
owne
name
,
and
his
owne
will
.
He
is
very
industrious
to
build
Babell
,
that
hee
might
say
,
this
is
great
Babell
that
I
have
builded
.
He
seekes
to
be
uppermost
,
that
all
law
and
rule
may
come
from
his
lips
:
and
if
this
be
opposed
,
the
man
is
abundantly
enraged
,
as
appeares
by
Nebuchadnezar
,
when
his
visage
was
changed
by
his
wrath
,
and
be
commanded
the
fiery
furnace
to
be
heat
seven
times
āātter
then
before
,
and
that
Shadrach
,
Meshech
,
and
Abednego
should
be
cast
into
it
,
because
they
disobeyed
his
commands
,
and
would
not
fall
down
to
worship
the
Image
he
had
set
up
;
this
very
thing
is
the
practise
of
all
proud
hearts
so
farre
as
they
can
reach
:
God
chaines
up
such
spirits
as
hee
did
Sathan
from
Job
:
but
this
is
properly
their
hearts
,
and
so
farre
as
their
chaine
will
goe
,
they
practise
;
the
proud
man
makes
use
of
one
step
to
advance
him
to
another
,
but
not
in
any
to
lift
up
God
above
himselfe
,
for
that
is
a
contradiction
to
the
principles
he
acts
by
;
where
God
is
lifted
up
,
there
the
flesh
is
throwne
downe
:
but
the
proud
mans
glory
is
his
flesh
,
not
God
,
and
that
is
really
his
businesse
where
ever
he
is
,
to
lift
up
himselfe
,
and
it
is
the
disquiet
ment
of
his
soule
when
this
designe
doth
not
prosper
:
but
let
such
spirits
take
the
Apostles
questions
to
answer
;
Who
maketh
thee
to
diffen
,
and
what
hast
thou
that
thou
hast
not
received
.
Dost
thou
know
thy
originall
,
and
by
what
power
thy
progresse
hath
been
made
from
step
to
step
?
Hast
thou
mounted
with
thy
owne
wings
,
&
climbed
up
to
what
thou
art
with
thy
owne
hands
?
Or
hast
thou
received
that
by
which
thou
differest
from
another
?
Looke
upon
dead
bones
,
and
tell
me
if
they
can
live
;
If
you
say
no
,
I
say
it
is
your
ignorance
,
they
can
live
by
the
same
power
you
live
,
you
that
were
dead
clay
,
live
by
what
you
have
received
,
so
can
these
dead
bones
.
Where
the
Spirit
of
God
sets
home
these
questions
upon
any
soule
.
,
it
will
not
onely
silence
,
but
crucifie
this
principle
and
practice
of
pride
in
it
.
Secondly
,
a
proud
mans
practice
is
to
keep
others
under
him
,
that
he
may
keep
up
himselfe
,
to
make
the
comforts
of
other
men
,
the
footstoole
of
his
pride
,
to
trample
others
into
nothing
,
that
he
might
make
himselfe
all
.
So
did
proud
Haman
in
his
heart
and
designe
against
poore
Mordecai
,
and
the
whole
nation
of
the
Jewes
.
Pride
is
a
lust
that
burnes
up
others
to
maintain
it self
,
and
builds
upon
those
ashes
,
it
must
either
have
the
knee
or
the
life
of
all
that
stand
before
it
,
he
that
will
not
bow
must
breake
,
when
a
proud
man
is
supream
in
power
.
For
this
is
the
improvement
of
his
power
,
to
keep
others
under
that
he
may
keep
himselfe
up
:
the
proud
man
is
so
malicious
,
that
hee
would
have
none
happy
but
himselfe
,
and
threfore
makes
the
proprieties
of
other
men
a
sacrifice
to
this
his
lust
,
and
so
pleaseth
himselfe
for
a
few
moments
,
like
those
that
have
the
crackling
of
thornes
under
a
pot
for
their
joy
;
but
the
Apostles
question
(
Who
maketh
thee
to
differ
,
and
what
hast
thou
that
thou
didst
not
receive
?
)
will
bee
as
hard
to
the
proud
man
in
this
practice
,
as
in
the
former
:
for
he
that
onely
differs
by
what
he
receives
,
wil
but
ill
justifie
his
trampling
upon
another
,
that
hath
not
received
so
much
as
himself
.
When
God
that
gives
the
talents
,
makes
enquiry
after
the
improvement
of
them
,
and
findes
it
to
be
onely
so
,
he
wil
not
give
the
testimony
,
nor
the
trust
of
Well
done
good
and
faithfull
servant
,
to
such
a
soule
.
God
makes
it
his
glory
to
lift
up
his
people
,
to
make
them
heirs
of
himselfe
,
joynt
heires
with
Christ
in
glory
.
Therefore
the
proud
man
that
keeps
others
under
,
that
hee
may
keep
up
himselfe
,
hath
not
his
precept
,
principle
,
practice
nor
example
from
God
,
and
therefore
hath
no
reason
to
expect
,
that
in
his
way
of
pride
God
should
either
own
him
,
or
prosper
him
;
but
that
God
in
lifting
up
of
his
own
glory
,
should
trample
the
proud
man
under
his
feet
,
as
he
doth
others
for
the
keeping
up
of
himself
.
Thirdly
,
a
Proud
man
he
scornes
and
slights
such
as
are
below
him
,
because
he
is
above
them
,
he
scorns
&
slights
them
in
their
counsels
,
in
their
kindnesses
,
and
in
their
requests
.
A
proud
man
scorns
that
hee
which
hath
lesse
power
and
greatnesse
then
himselfe
,
should
advise
him
,
and
from
hence
slights
the
counsell
:
and
if
the
poore
man
serve
the
proud
man
with
kindnesse
,
he
takes
it
as
duty
,
so
slights
the
love
,
and
scornes
the
man
and
his
service
.
And
if
he
make
request
to
him
,
nay
though
it
be
for
justice
,
if
he
doe
not
admire
him
,
he
must
keep
off
,
and
know
his
distance
,
and
he
shall
be
heard
at
leasure
,
hee
is
not
of
magnitude
enough
for
his
consideration
,
hee
is
above
low
persons
and
things
in
his
thoughts
,
he
cannot
look
upon
any
thing
below
him
,
with
any
other
eye
then
an
eye
of
scorn
,
as
the
proud
Pharisee
upon
the
poore
Publican
.
This
practice
in
proud
men
&
women
,
doth
better
discover
it selfe
then
any
pen
can
doe
it
:
but
to
such
I
shall
also
give
the
Apostles
two
questions
,
Who
maketh
thee
to
differ
?
and
what
hast
thou
that
thou
didst
not
receive
?
And
when
they
shall
be
answered
,
I
beleeve
both
the
principle
and
this
practice
of
pride
will
be
rooted
out
of
the
heart
,
when
the
soule
is
made
to
confesse
that
God
makes
it
to
differ
:
and
it
hath
received
all
its
excellencies
from
God
,
it
will
then
scorne
none
below
it selfe
,
but
by
such
an
object
consider
from
what
God
hath
raised
it
,
and
admire
that
power
and
goodnesse
which
hath
bestowed
excellencies
upon
it
,
pitying
not
scorning
any
below
it selfe
.
Fourthly
,
A
proud
man
when
he
hath
any
power
,
will
soon
be
imposing
beyond
the
just
limits
of
his
power
.
A
proud
manis
in
nothing
more
discovered
,
then
by
his
impositions
,
it
is
the
pride
of
his
heart
,
puts
his
power
upon
imposing
;
else
sayes
that
heart
,
my
power
will
not
be
known
.
Now
when
pride
sets
power
on
work
;
it
carries
it
quickly
beyond
its
bounds
:
pride
is
a
swelling
lust
,
very
hard
to
be
bound
;
but
where
it
is
chiefe
in
the
heart
,
and
gives
rule
to
the
power
which
it
in
the
hand
,
that
hand
and
heart
soon
forgets
it
bounds
.
We
have
an
example
of
this
in
the
decree
of
Darius
the
King
,
Daniel
6.
his
pride
,
though
his
power
had
nobounds
because
he
was
King
,
therefore
he
makes
a
decree
,
according
to
the
advice
of
his
wicked
Councell
,
which
was
sutable
to
his
own
proud
heart
:
That
whosoever
shall
ask
a
petition
of
any
God
or
Man
for
thirty
dayes
,
save
of
himselfe
,
should
be
cast
into
the
Lyons
Den.
The
ground
of
this
decree
was
to
make
a
snare
for
Daniel
,
whom
they
confesse
(
in
the
fourth
verse
)
to
bee
faithfull
to
the
Kingdome
,
and
that
they
had
no
hopes
though
they
sought
to
destroy
him
,
but
they
knew
he
was
as
faithfull
to
his
God
,
as
to
the
Kingdome
,
so
that
if
a
decree
were
made
against
his
worshiping
of
God
,
that
would
reach
him
.
I
shall
forbeare
to
open
this
Scripture
in
this
place
,
because
it
is
not
so
proper
to
the
thing
in
hand
,
though
I
beleeve
the
doing
of
it
would
open
the
hearts
and
practices
of
many
men
in
our
dayes
;
but
onely
make
use
of
it
thus
farre
,
to
prove
that
pride
in
men
of
power
makes
them
to
impose
beyond
their
power
to
set
themselves
above
God
,
and
make
decrees
against
God
,
in
stead
of
defending
the
praise-worthy
,
to
make
lawes
against
that
which
is
praise-worthy
,
because
God
hath
set
or
suffered
them
to
be
in
the
throne
amongst
men
,
they
put
forth
their
power
into
the
throne
of
God
:
namely
the
conscience
of
his
people
,
that
power
which
pride
sets
to
work
,
stickes
at
no
decrees
:
if
men
that
would
lay
snares
for
the
people
of
God
to
destoy
them
,
come
and
desire
this
power
to
make
lawes
and
decrees
how
Gods
people
shall
worship
him
,
or
that
they
shall
not
worship
him
at
all
;
these
decrees
shall
soon
have
their
hand
and
seale
.
The
Devill
doth
make
power
by
pride
fit
and
ready
to
oppose
any
thing
of
God
,
and
to
impose
any
thing
upon
the
people
of
God
:
it
is
the
property
of
pride
to
seeke
the
ruine
of
such
at
beare
the
image
of
the
humble
God
.
Now
if
nothing
can
bee
laid
to
their
charge
of
unfaithfulnesse
to
the
place
or
people
where
they
live
,
then
a
decree
concerning
the
worshipping
of
their
God
must
be
made
to
reach
them
,
though
such
as
make
it
,
goe
beyond
their
power
,
that
shall
not
be
stuck
at
where
pride
guides
the
hand
,
pride
seekes
power
to
make
that
its
servant
;
that
which
pride
wils
,
the
power
it
hath
,
shal
work
:
power
in
the
hand
serves
pride
in
the
heart
,
and
therefore
keeps
not
within
its
bounds
,
because
it
is
the
servant
of
pride
.
But
to
this
also
the
Apostles
questions
are
very
proper
,
Who
makes
thee
to
differ
?
And
what
hast
thou
that
thou
hast
not
received
?
Is
thy
power
thy
own
,
or
must
thou
account
for
it
?
When
the
Lord
calls
his
servants
to
give
an
account
of
their
Talents
,
dost
thou
differ
in
this
that
thou
hast
more
power
then
others
,
tell
me
?
Who
made
thee
to
differ
?
Is
thy
power
originally
in
thy selfe
,
or
didst
thou
receive
it
from
God
?
Thou
wilt
not
say
thou
art
thy
own
originall
,
because
thy
perishing
condition
will
disprove
thee
;
well
then
,
God
is
:
now
tell
me
how
thou
wilt
answer
God
in
going
beyond
thy
received
power
,
especially
when
the
same
hand
that
gave
the
power
,
gave
thee
also
a
rule
to
bound
that
power
by
,
That
thou
shouldst
not
be
a
terror
to
good
workes
,
but
to
evill
:
Therefore
hee
that
doth
good
,
should
not
be
afraid
of
the
power
.
For
the
end
of
power
is
from
God
,
to
protect
and
defend
those
that
doe
good
,
and
walke
praise-worthy
.
Now
that
proud
heart
which
puts
forth
the
power
that
is
in
its
hands
,
beyond
these
bounds
,
will
have
a
sad
appearance
before
God
at
the
day
of
account
.
His
pride
that
over-acted
his
power
,
will
not
then
excuse
him
,
but
condemne
him
;
and
it
will
then
be
his
chains
of
misery
to
consider
how
his
pride
hath
in
his
power
out-run
the
bounds
that
God
hath
set
him
,
and
exceeded
the
latitude
of
that
commission
which
he
had
received
.
But
this
is
the
effect
of
power
when
it
is
in
the
hands
of
a
proud
heart
.
Fifthly
and
lastly
,
A
proud
heare
is
proud
of
it selfe
,
of
what
it
is
,
and
what
it
hath
,
of
its
gifts
,
ornaments
and
qualifications
,
you
shall
finde
some
proud
of
beauty
,
that
at
most
is
but
skinne
deep
,
and
some
so
wicked
as
to
paint
their
skinnes
,
to
make
a
subject
for
their
pride
.
Such
as
have
their
beauty
by
nature
,
without
art
,
must
know
this
,
that
they
have
received
it
,
if
in
that
they
differ
from
others
,
and
that
one
storme
of
sicknesse
can
blast
it
,
which
their
flesh
is
capable
of
,
and
as
subject
to
as
any
others
,
and
that
there
is
a
certaintie
of
time
for
pale
and
grim
death
to
take
up
its
habitations
in
those
faces
,
so
that
they
have
little
reason
to
be
puffed
up
with
perishing
beauty
,
that
which
must
as
certainly
fade
as
the
flower
in
the
field
.
You
shall
see
another
proud
of
his
honorable
Titles
,
as
he
calls
them
;
and
truly
this
is
the
emptiest
of
all
bubbles
,
it
is
but
a
breath
,
it
coste
him
but
little
that
gives
it
,
hee
wil
spend
as
much
breath
upon
the
lowest
subject
that
affords
him
matter
of
discourse
,
these
Titles
are
indeed
the
pleasing
dreams
of
deluded
fancies
,
if
put
in
one
equall
ballance
,
and
held
by
a
steady
hand
,
Sir
,
will
weigh
as
heavy
as
your
Honour
.
But
if
honour
be
given
where
honour
it
due
,
according
to
Gods
rule
in
his
word
,
their
honour
is
more
then
a
title
.
I
but
there
it
will
be
no
subject
of
pride
,
but
humility
:
for
such
as
are
honorable
in
spending
,
and
being
spent
for
God
(
and
other
true
honour
I
know
none
)
such
I
say
doe
well
know
they
have
received
all
from
his
fulnesse
,
which
maketh
them
to
differ
from
others
,
and
therefore
their
businesse
is
to
lift
up
God
,
and
not
themselves
,
and
if
to
glory
,
to
glory
in
the
originall
of
their
honour
,
which
is
God
himselfe
.
Another
it
may
be
,
is
proud
of
his
wealth
,
which
he
hath
,
as
he
thinkes
,
in
his
own
hands
,
more
glittering
clay
then
his
poor
neighbours
have
,
and
therefore
he
thinkes
himselfe
great
,
Lord
of
all
,
and
to
be
served
and
observed
by
all
:
he
forgets
that
it
is
uncertain
riches
,
which
make
themselves
wings
and
flye
away
,
he
remembers
not
the
case
of
Job
,
that
was
stript
of
all
his
great
possessions
in
a
few
moments
.
Sure
I
am
,
such
as
are
proud
upon
this
account
,
did
never
spiritually
understand
and
consider
the
Apostles
questions
in
this
Scripture
,
Who
maketh
thee
to
differ
?
And
what
hast
thou
that
thou
hast
not
received
?
Another
man
he
is
proud
of
his
wit
,
good
language
,
learning
,
and
good
education
.
I
confesse
these
are
very
good
when
sanctified
to
such
as
attain
them
;
but
exceedingly
abused
when
they
are
made
the
subjects
of
pride
;
thou
canst
not
deny
but
these
are
received
gifts
and
qualifications
,
where
then
is
the
ground
for
pride
,
why
dost
thou
glory
as
if
thou
hadst
not
received
them
?
Thy
wit
thus
abused
,
may
justly
be
called
home
again
,
and
thou
left
a
foole
for
thy
paines
.
Hee
that
is
proud
of
his
wit
forfeits
his
wisdom
,
&
is
no
better
then
a
witty
Foole
in
the
eye
of
a
humble
wise
man
,
who
justly
counts
him
a
Foole
that
is
proud
of
his
wit
and
parts
,
because
he
that
is
truly
wise
,
is
humbled
by
what
he
receives
,
and
not
made
proud
by
it
,
This
root
of
pride
hath
a
numberlesse
number
of
branches
,
but
this
one
Scripture
cuts
them
all
off
,
and
tells
the
proud
man
plainly
,
You
have
nothing
to
be
proud
of
,
whatever
you
have
you
have
received
,
and
if
you
differ
from
others
,
it
is
because
you
have
received
more
then
they
.
It
is
reported
of
the
Popish
Religion
,
that
they
hold
ignorance
to
be
the
mother
of
Devotion
,
I
may
truly
say
,
because
I
can
make
it
good
,
that
ignorance
is
the
mother
of
pride
.
For
whosoever
is
proud
,
must
needs
be
ignorant
That
what
they
have
it
is
received
.
Were
this
truth
spiritually
understood
,
it
would
pluck
the
wings
of
pride
,
and
make
the
peacockes
plume
to
fall
,
to
consider
that
he
stands
upon
anothers
legges
,
sees
with
anothers
eyes
,
acts
by
anothers
strength
,
and
is
nothing
but
what
he
receives
from
a
fountain
which
he
cannot
command
(
and
that
is
God
)
who
makes
of
all
clay
what
he
pleaseth
,
and
gives
to
all
according
to
his
own
good
pleasure
:
The
proud
man
is
proud
of
his
sinne
,
for
he
hath
nothing
else
of
his
own
,
that
which
he
pretends
to
,
he
is
debter
for
.
Having
thus
farre
looked
into
the
principles
,
and
summe
of
the
practises
of
pride
,
it
will
become
wise
Christians
to
improve
what
God
discovers
to
us
.
And
first
,
Methinkes
this
should
put
an
odious
visage
upon
pride
,
in
the
eyes
of
every
understanding
Christian
,
and
make
the
sinne
to
be
abhorred
where
ever
it
is
found
,
and
most
of
all
in
our
own
bosomes
and
practices
:
For
pride
makes
a
man
a
foole
what
ever
he
thinkes
himselfe
;
in
it
he
boasts
of
that
which
is
not
his
own
,
as
though
it
were
his
owne
,
and
so
no
truly
wise
man
will
doe
.
The
folly
of
a
proud
man
is
to
set
up
and
advance
himselfe
,
when
himselfe
is
nothing
but
an
empty
vessell
,
to
be
full
or
empty
as
it
pleaseth
God
.
I
know
no
greater
folly
under
Heaven
,
then
this
.
The
confused
Chaos
at
the
creation
,
might
have
pretended
to
as
good
a
title
of
glory
in
it selfe
,
as
proud
man
can
doe
:
if
God
withdraw
himselfe
,
and
his
gifts
from
man
,
I
know
not
what
title
to
give
that
which
is
left
,
but
a
scrap
or
peecemeale
of
the
first
Chaos
,
and
hath
no
more
right
to
glory
,
then
the
lump
or
heap
of
Confusion
which
it
came
from
.
Pride
in
the
heart
doth
not
onely
make
a
man
to
be
a
foolish
man
,
but
it
also
makes
him
a
wicked
man
;
if
hee
can
but
get
power
to
shew
himselfe
in
his
owne
colours
,
this
man
will
not
stick
to
crucifie
the
lives
,
liberties
,
consciences
,
and
all
that
is
indeed
deare
to
others
,
to
make
a
Sacrifice
for
his
lust
of
pride
;
though
he
hath
no
power
but
what
he
hath
received
,
yet
he
hath
so
much
cruelty
as
to
make
use
of
that
power
,
beyond
and
contrary
to
that
end
hee
received
it
for
:
Otherwise
the
impositions
upon
the
people
of
God
,
in
the
matters
of
their
God
,
and
the
persecution
of
them
(
for
not
obeying
men
rather
then
God
)
would
finde
no
footing
in
the
World
.
If
pride
in
men
doe
not
make
them
act
further
then
they
have
received
Rule
and
Commission
from
God
,
his
people
would
not
complaine
as
they
doe
at
the
Throne
of
Grace
,
for
being
persecuted
;
because
the
Rule
of
God
is
,
That
every
man
be
fully
perswaded
in
his
own
bosome
:
for
whatsoever
is
not
of
faith
,
is
sin
,
Rom.
14.5.23
.
But
the
proud
man
puts
forth
his
power
beyond
the
bounds
which
God
hath
set
him
,
and
is
so
cruell
that
he
cannot
heare
the
cryes
of
the
poore
people
of
God
,
which
onely
plead
for
Christian
forbearance
,
and
doe
professe
in
singlenesse
of
heart
,
as
in
the
presence
of
God
,
they
are
ready
to
obey
their
commands
to
the
utmost
,
so
farre
as
God
shall
fully
enlighten
and
perswade
them
it
is
his
will
,
so
that
in
what
they
doe
,
they
may
not
sinne
through
unbeliefe
.
And
sure
I
am
,
nothing
but
pride
and
cruelty
can
stop
an
eare
to
these
cryes
.
How
ugly
now
must
pride
needs
look
to
the
eye
of
a
godly
soul
?
And
how
doth
such
a
soule
observe
the
folly
and
cruelty
of
pride
?
This
should
make
every
soule
exceeding
earnest
at
the
Throne
of
Grace
,
that
the
Lord
would
by
the
fire
of
his
own
holy
Spirit
,
destroy
the
lust
of
pride
in
them
:
It
is
the
throne
of
the
Devill
,
O
beseech
the
Lord
to
destroy
that
throne
;
it
is
the
very
flames
of
hell
in
the
soule
,
O
begge
of
the
Lord
to
quench
them
,
and
wholly
to
extinguish
them
by
his
Spirit
.
Pride
in
the
Soule
is
the
Devils
Banner
of
defiance
against
God
,
O
be
earnest
with
the
Lord
of
Hosts
to
make
himselfe
in
thee
a
Conquerour
over
this
lust
.
Where
pride
reignes
,
God
abhorres
;
where
that
is
King
,
Christ
is
an
enemy
,
O
therefore
implore
the
power
of
Heaven
to
keep
this
under
,
to
destroy
it
,
and
root
it
out
of
all
its
strong
holds
in
the
soule
:
All
the
Devils
in
Hell
without
the
soule
,
are
more
easie
enemies
then
pride
within
the
soule
,
that
man
is
a
perfect
slave
,
which
hath
pride
for
his
Master
;
and
untill
the
Sonne
and
Spirit
make
a
soule
free
,
it
will
never
bee
free
indeed
.
We
should
be
therefore
often
with
God
,
beseeching
him
that
Christ
may
live
in
us
by
his
Spirit
,
to
make
us
free
from
the
sinne
and
slavery
of
pride
:
That
soule
which
begges
of
God
the
death
of
pride
in
it selfe
,
hath
a
promise
attending
its
petition
:
for
it
is
according
to
the
will
of
God
,
God
having
declared
himselfe
an
enemy
to
pride
,
O
that
all
Saints
were
like
God
in
this
,
open
declared
enemies
to
pride
in
themselves
and
others
,
improving
all
their
interest
at
the
throne
of
Grace
,
that
God
would
destroy
this
peece
of
Selfe
and
Satan
root
and
branch
out
of
the
Soule
,
that
neither
Fruit
nor
Branch
may
ever
grow
upon
it
more
.
Againe
,
From
this
discovery
of
a
proud
man
in
his
principles
and
practises
,
I
have
learned
thus
much
;
That
if
ever
I
should
be
called
to
put
power
into
the
hands
of
any
man
or
men
,
and
to
entrust
all
those
liberties
which
I
could
commit
to
trust
into
such
hands
,
I
would
make
this
a
generall
rule
,
of
all
men
to
avoid
a
proud
man
;
for
I
would
never
trust
a
foole
with
power
,
nor
a
cruel
man
with
my
liberties
,
and
I
am
sure
a
proud
man
is
both
these
:
so
that
surely
that
person
or
Nation
shal
never
but
be
miserable
that
committeth
power
and
trust
into
such
hands
,
such
men
as
single
persons
are
the
burthen
of
a
Land
:
but
put
power
in
their
hands
,
and
they
will
be
so
farre
as
their
power
will
reach
,
the
ruine
of
that
Land
.
Though
men
as
Gods
instruments
give
a
proud
man
his
power
,
yet
he
soone
forgets
that
he
hath
received
the
power
,
by
which
he
differs
,
and
so
Tyrant
like
makes
use
of
his
power
to
plucke
downe
them
that
set
up
him
,
and
to
sacrifice
those
rights
and
liberties
which
he
is
intrusted
to
preserve
,
to
his
own
pride
;
this
I
am
sure
he
can
never
be
true
to
me
,
that
is
faulty
to
God
:
but
a
proud
man
is
so
,
because
in
substance
he
denyes
God
to
be
the
originall
of
his
power
;
for
did
he
acknowledge
himself
to
receive
that
by
which
he
differs
,
he
would
never
be
proud
of
his
debt
and
his
duty
,
nor
use
his
power
contrary
to
,
or
beyond
the
rule
of
God
,
who
gives
both
rule
and
power
.
It
is
the
humble
heart
which
only
hath
a
hand
fit
to
put
power
into
,
and
to
intrust
any
thing
that
is
deare
and
precious
withal
,
because
there
is
acknowledgements
in
receiving
that
wherein
it
differs
;
this
man
is
most
like
to
be
a
faithfull
Steward
,
to
give
an
account
of
his
trust
:
for
he
acknowledgeth
himselfe
to
be
a
Steward
,
a
Trustee
,
or
indeed
a
trusted
servant
,
for
the
good
and
happinesse
of
them
that
have
trusted
him
;
the
weight
of
his
work
sanctified
by
the
Spirit
of
God
,
keeps
this
man
humble
;
It
is
this
humble
man
which
will
be
a
blessing
to
them
that
trust
him
.
Hee
that
God
makes
humble
,
is
a
sit
man
to
make
honourable
,
and
by
putting
trust
in
such
hands
will
Nations
and
Kingdoms
be
made
happy
.
And
now
I
must
crave
leave
to
be
plain
and
single
hearted
with
men
in
power
,
only
in
asking
them
the
Apostles
questions
.
Who
maketh
thee
to
differ
from
another
,
and
what
hast
thou
that
thou
hast
not
received
.
Have
you
more
power
then
others
;
yet
remember
you
have
received
that
power
from
God
as
the
fountaine
,
from
men
as
the
streames
,
and
it
is
onely
in
what
you
have
received
,
by
which
you
differ
from
other
men
:
and
pray
remember
this
,
your
account
will
be
as
great
as
your
power
,
because
your
power
is
received
.
Let
me
begge
you
to
consider
what
is
Gods
end
and
mans
end
in
trusting
you
,
and
putting
power
into
your
hands
;
Gods
end
is
his
owne
glory
,
that
you
should
lift
up
his
Name
in
all
you
doe
,
defend
his
people
with
all
your
power
,
to
be
a
defence
to
all
that
is
praise-worthy
,
and
a
terrour
only
to
evil
doers
,
to
make
his
will
your
worke
,
not
your
owne
wills
a
law
,
his
Word
and
Spirit
your
rule
,
his
single
glory
your
end
,
the
people
of
the
Covenant
of
his
free-grace
your
beloved
ones
;
that
you
should
establish
righteousnesse
,
justice
and
judgement
in
the
Land
,
which
will
be
the
firme
end
and
lasting
pillars
of
peace
;
this
is
Gods
end
in
giving
you
power
,
and
according
to
these
ends
will
God
have
from
you
an
account
of
your
using
that
power
hee
hath
committed
to
you
,
and
that
you
have
received
from
him
.
Mans
end
in
putting
power
into
your
hands
is
their
owne
good
,
that
you
should
by
that
power
defend
them
in
all
just
and
righteous
wayes
,
maintaine
to
them
their
proprieties
,
and
not
to
diminish
,
but
encrease
their
just
liberties
,
such
in
which
all
just
men
may
be
happy
,
and
no
sort
of
men
enabled
by
your
authority
to
intrench
upon
,
or
violate
the
peacefull
rights
and
liberties
of
others
.
You
that
are
trusted
by
the
whole
should
have
no
squint
eyes
,
nor
ceasing
of
hands
when
you
give
forth
your
blessings
,
but
carry
the
whole
in
your
hands
heart
,
and
eye
;
you
should
be
as
Melchisedech
,
without
Father
and
Mother
,
related
to
no
party
but
the
whole
.
This
is
man's
end
in
committing
that
to
your
trust
,
which
is
in
their
power
to
commit
to
trust
;
now
who
ever
casts
up
this
account
,
will
finde
no
cause
to
be
proud
of
his
employment
or
his
power
,
but
to
lye
low
at
the
feete
of
God
for
his
continuall
presence
,
that
you
may
have
the
strength
of
Christ
to
discharge
this
duty
and
trust
received
,
for
nothing
lesse
will
carry
any
soule
wel
through
his
worke
.
The
discharge
of
this
trust
wil
be
judged
by
an
impartial
Judge
;
before
whom
all
things
are
naked
;
such
as
God
shall
acquit
may
walk
and
lye
down
in
peace
:
but
if
God
charge
any
soule
of
misusing
and
abusing
this
received
trust
and
power
,
it
wil
be
with
such
a
soule
as
with
Belieshazar
,
when
he
perceived
the
hand-writing
upon
the
wall
,
his
countenance
was
changed
,
and
his
thoughts
troubled
him
,
so
that
the
joynts
of
his
loynes
were
loosed
,
and
his
knees
smote
one
against
another
.
Yea
and
conscience
will
be
wounded
too
,
that
which
none
can
beare
,
will
be
the
weight
to
presse
downe
such
a
miserable
soule
.
I
judge
no
persons
,
nor
shall
I
entee
into
particulars
,
only
professe
my
sadnesse
to
heare
so
many
complaine
:
some
for
want
of
justice
,
others
of
injustice
;
most
men
say
the
eye
is
not
single
,
it
is
devided
into
parties
,
so
that
the
whole
is
neglected
,
all
mens
mouths
are
opān
,
and
God
hath
at
one
time
or
other
made
them
to
discover
their
hearts
:
but
when
they
rip
up
,
't
is
some
for
Paul
,
and
others
for
Apollo
,
and
a
third
for
Cephas
,
when
intruth
all
should
be
for
Christ
;
it
is
this
division
of
the
flesh
which
divides
the
Land
,
and
sowes
seedes
of
warre
to
destroy
this
,
and
after
Generations
,
if
the
Lord
prevent
not
by
the
powrings
forth
of
his
Spirit
,
to
unite
us
again
in
that
common
roote
and
head
of
all
Saints
,
the
Lord
Jesus
Christ
.
The
Magistrates
worke
(
as
I
humbly
conceive
)
to
effect
this
happy
union
,
is
this
,
singly
to
eye
Christ
,
so
as
to
give
forth
their
power
for
protection
to
all
that
in
the
beauty
of
holinesse
and
the
power
of
godlinesse
doe
live
up
his
Image
,
leaving
Christ
his
own
Throne
,
the
consciences
of
his
people
;
this
so
farre
as
I
can
see
is
according
to
the
trust
committed
both
by
God
and
man
,
I
thinke
the
want
of
peace
doth
arise
from
the
want
of
this
righteousnesse
,
justice
,
and
judgement
to
runne
downe
in
the
Land
,
and
till
God
give
this
Spirit
and
practise
amongst
his
people
,
I
shall
have
but
little
hopes
of
lasting
Peace
;
for
sure
I
am
,
what
ever
Peace
shall
be
made
upon
other
terms
,
the
foundation
will
be
too
weake
to
beare
its
burthen
,
so
that
the
building
cannot
long
stand
.
I
thinke
this
is
the
controversie
God
hath
with
all
the
Nations
of
the
Earth
at
this
day
,
and
till
God
have
his
will
we
shall
not
have
peace
.
Oh
that
all
which
desire
peace
would
take
Gods
way
to
establish
it
.
Peace
is
the
common
theame
of
all
men
:
but
this
way
of
God
to
it
is
the
practise
of
very
few
,
if
any
;
this
Peace
to
some
,
and
warre
to
others
,
protection
to
some
,
and
destruction
to
others
of
the
people
of
God
,
is
mans
peace
,
not
Gods
;
for
Christ
takes
care
of
the
whole
body
,
the
hand
and
foote
as
well
as
the
eye
,
and
that
peace
which
man
makes
without
God
,
God
can
and
will
soone
destroy
,
by
or
without
man
:
and
if
men
should
prove
false
to
that
trust
they
have
received
from
God
and
man
,
yet
God
will
never
faile
his
people
,
nor
be
faithlesse
to
his
Covenant
;
they
shall
finde
him
his
peoples
God
,
not
protecting
part
only
,
but
the
whole
:
and
when
men
act
according
to
what
they
have
received
from
God
they
will
doe
so
too
.
Such
as
have
the
present
trust
have
another
weighty
consideration
lyes
upon
them
;
seriously
,
and
in
the
feare
of
God
consider
how
many
times
God
hath
given
you
your
lives
,
when
you
have
been
appointed
by
men
to
be
a
sacrifice
to
their
lusts
,
and
in
the
will
and
end
of
these
designes
,
the
knife
hath
oftentimes
been
almost
at
your
very
throats
,
when
you
have
not
seen
nor
known
it
:
but
the
All-seeing
eye
of
God
hath
discovered
,
and
his
all-powerfull
armes
prevented
for
the
most
pārt
in
the
very
nicke
of
time
,
when
cruelty
thought
to
have
effected
his
ends
,
to
have
made
glad
their
hearts
with
washing
their
hands
in
your
blood
;
These
life
savāng
kindnesses
of
God
sure
will
make
deepe
impressions
upon
graciou
and
nāenuous
spirits
:
but
this
is
not
all
,
you
have
yet
āurtāer
to
consider
,
how
many
thousands
of
those
which
chose
&
trusted
you
with
their
lives
,
temporall
liberties
and
estates
,
have
to
maintaine
you
in
being
for
these
ends
,
spent
their
estates
,
denyed
themselves
of
their
liberties
,
and
have
lost
their
lives
.
Oh
looke
upon
the
cripled
limbs
,
the
bleeding
wounds
,
the
Widowes
and
the
Fatherlesse
,
Rachel
weeping
for
her
children
because
they
are
not
:
I
have
told
you
before
what
is
the
end
of
aāl
this
both
in
God
and
man
,
many
thousands
have
given
you
their
lives
already
,
and
others
goe
on
still
in
this
selfe
denying
worke
:
and
all
they
cry
for
is
this
,
that
the
living
may
have
their
just
rights
,
liberties
and
priviledges
,
for
which
ends
only
thāy
have
called
you
,
and
put
power
into
your
hands
,
and
have
obeyed
your
call
to
take
up
arms
,
in
which
they
have
laid
downe
their
lives
,
and
doe
daily
drop
away
,
that
you
may
be
preserved
to
make
good
these
ends
,
and
in
them
to
be
a
blessing
to
this
bleeding
and
distressed
Land
.
You
have
had
the
prayers
of
Gods
people
for
you
at
the
Throne
of
grace
,
take
heede
you
returne
them
not
evill
for
good
;
For
if
these
prayers
be
once
turned
against
you
,
they
will
soone
overturne
you
.
I
cannot
tell
what
to
call
this
faithfulnesse
&
kindnesse
from
God
and
man
to
you
,
it
is
so
great
:
but
sure
I
am
,
where
it
finds
unfaithfulnesse
in
any
,
it
will
beget
a
heavy
account
:
remember
this
.
you
act
upon
received
power
,
and
must
give
an
account
of
your
Steward-ship
;
the
longest
day
is
hard
by
,
in
a
little
time
death
will
close
your
eyes
,
and
then
you
can
be
no
longer
Stewards
;
that
by
which
you
differ
now
,
will
leave
you
then
;
your
bones
and
dust
will
not
be
known
in
the
grave
from
others
.
But
you
may
remember
in
the
beginning
,
I
told
you
that
this
Scripture
by
its
double
question
did
speak
properly
to
two
grand
lusts
,
peevish
repining
as
well
as
pride
,
and
I
promised
to
enquire
after
them
both
,
and
to
apply
the
Apostles
questions
by
way
of
answer
to
them
;
to
define
a
peevish
repining
heart
and
spirit
,
I
shall
do
it
thus
.
It
is
that
which
earnestly
desires
every
thing
,
but
likes
and
is
pleased
with
nothing
,
shapes
out
it
s
owne
happinesse
,
and
presently
mislikes
its
owne
handy
worke
,
thinkes
all
things
sweete
which
it
cannot
reach
,
and
therefore
pines
after
them
:
but
nothing
sweete
which
it
doth
enjoy
,
and
therefore
is
peevish
,
and
not
content
with
what
ever
it
possesseth
.
This
is
a
foule
stomack
,
that
which
will
nourish
another
,
doth
annoy
and
burthen
it
;
he
is
like
a
sick
man
that
findes
fault
with
every
bed
,
because
his
disease
is
in
his
body
,
and
he
carries
it
with
him
from
bed
to
bed
;
hee
repines
that
some
others
have
more
then
himselfe
,
but
is
not
content
though
he
have
more
then
many
others
;
he
suckes
the
sweete
out
of
every
thing
before
he
comes
at
it
by
his
earnest
desire
to
it
,
and
his
over-prizing
of
it
:
so
that
when
hee
doth
reach
the
thing
,
it
reaches
not
his
ends
,
therefore
the
heart
is
alwayes
repining
:
This
eye
multiplies
things
at
a
distance
,
but
diminishes
when
neare
at
hand
;
this
man
forgets
what
he
hath
,
and
only
remembers
what
he
would
have
;
this
repining
heart
must
needes
be
an
unthankefull
heart
;
for
such
as
blesse
God
doe
acknowledge
that
they
receive
blessings
from
God
:
so
doth
not
the
repining
heart
,
for
he
cannot
count
that
a
blessing
which
he
repines
at
;
this
is
a
sore
evill
among
the
sons
of
men
,
and
it
ariseth
from
this
two-fold
ignorance
of
God
and
our selues
.
First
,
Ignorance
of
God
,
that
all
fulnesse
is
in
him
,
and
that
hee
is
a
free
agent
to
dispense
,
when
,
where
,
and
how
hee
pleaseth
.
Secondly
,
Ignorance
of
our selves
,
that
in
our selves
we
are
meere
empty
nothings
,
and
that
what
ever
wee
have
or
enjoy
,
it
is
received
;
God
makes
us
passive
to
receive
what
he
gives
,
and
that
is
the
top-glory
of
selfe
.
Now
to
this
heart
the
Apostles
questions
comes
very
close
and
home
:
Tell
me
O
peevish
repining
heart
,
Who
maketh
thee
to
differ
from
another
,
&
what
hast
thou
that
thou
hast
not
received
.
Canst
thou
give
mee
a
reason
why
thou
wert
not
created
a
worme
to
crawle
upon
the
earth
,
a
fit
subject
for
every
foote
to
tread
upon
,
rather
then
a
reasonable
and
defensable
creature
.
Wert
thou
clay
in
the
Potters
hands
,
and
dost
thou
quarrel
at
what
thou
art
made
?
Hast
thou
received
a
tongue
,
and
shall
it
speak
against
the
giver
?
Doth
thy
heart
live
by
life
received
,
and
yet
murmure
against
the
hand
that
gave
thee
life
?
It
ill
becomes
such
as
are
beholding
for
every
thing
,
to
pine
at
any
thing
.
It
is
nothing
but
meere
mercy
,
kindnesse
,
bounty
,
goodnesse
,
and
free-grace
in
God
,
that
makes
thee
to
differ
from
the
most
wickedst
wretch
on
Earth
,
from
the
veriest
foole
alive
,
from
the
miserablest
man
or
woman
in
the
World
;
yea
,
that
makes
thee
any
title
beyond
the
lowest
&
most
despisablest
piece
of
the
whole
Creation
,
or
not
being
left
in
thy
first
lump
of
confusion
.
Now
quarrell
,
if
thou
canst
justifie
thy selfe
in
it
,
with
the
dispensations
of
God
to
thee
;
If
thou
hadst
made
thy selfe
,
why
didst
thou
not
doe
it
to
thy
owne
content
:
but
if
God
have
made
thee
any
thing
out
of
nothing
,
why
dost
thou
quarrel
with
God
;
if
God
be
free
in
himselfe
,
and
have
freely
blessed
thee
,
thou
shewest
an
ill
heart
and
spirit
,
to
quarrel
with
,
and
repine
at
the
free
workings
and
blessings
of
his
owne
grace
;
Consider
man
,
The
whole
family
in
Heaven
and
Earth
is
Gods
,
he
gives
thee
day
by
day
thy
daily
bread
;
thou
dost
weare
his
cloaths
,
and
breath
in
his
aire
;
thou
walkest
in
his
strength
,
and
lyest
downe
to
sleep
on
his
bed
;
thou
hast
received
all
from
him
,
and
he
gives
nothing
,
so
as
to
put
the
propriety
out
of
himselfe
;
Hee
that
gives
all
,
can
take
all
away
when
he
pleaseth
,
and
then
murmuring
heart
thou
maist
know
the
want
of
that
which
thou
didst
not
prize
the
enjoyment
of
;
thou
that
repinest
must
repine
at
this
,
that
the
will
of
God
is
done
:
Now
doe
but
consider
the
exceeding
evill
of
that
spirit
,
which
can
be
angry
,
because
God
is
pleased
,
when
at
the
same
time
this
man
lives
,
moves
,
hath
his
being
,
and
his
wel-being
from
the
good
pleasure
of
this
God
,
God
is
pleased
to
doe
good
to
him
,
but
he
thinks
it
not
good
that
God
should
be
pleased
,
for
he
is
not
pleased
with
the
good
will
of
God
;
hee
that
repines
at
the
workings
of
God
,
doth
by
that
imply
,
he
thinkes
himself
wiser
then
God
,
and
if
he
had
power
,
could
mend
the
workings
of
God
in
the
World
.
Thou
hast
nothing
but
what
thou
hast
received
;
therefore
thou
canst
not
be
displeased
with
what
thou
hast
,
and
art
,
but
thou
must
finde
fault
with
the
giver
as
well
as
the
gift
,
and
art
thou
not
in
this
an
ignorant
and
unthankefull
wretch
?
This
is
not
the
Apostle
Paul's
frame
of
spirit
,
for
he
makes
this
acknowledgement
,
It
is
by
the
grace
of
God
that
I
am
what
I
am
:
And
upon
this
account
wee
finde
the
same
Apostle
content
in
all
conditions
;
he
knew
both
how
to
want
and
abound
,
and
in
all
estates
to
be
content
,
for
Christ
had
taught
him
.
That
grace
in
God
dispensed
all
conditions
to
him
,
hee
knew
that
hee
received
all
from
free-grace
,
and
that
the
free-grace
of
God
was
in
all
that
he
did
receive
;
and
this
made
his
soule
to
be
satisfied
,
and
kept
repining
from
his
heart
and
lips
:
Sure
if
God
by
his
Spirit
reveale
and
set
home
this
truth
upon
the
hearts
of
any
,
though
murmurers
and
repining
proud
ones
before
,
yet
then
they
will
lay
their
hands
upon
their
lips
,
and
lye
downe
at
Gods
feete
,
confessing
that
they
are
fooles
,
and
in
this
as
ignorant
as
bruit
beasts
;
that
they
have
not
knowne
all
this
while
that
they
have
lived
upon
free-grace
,
and
spent
upon
received
mercies
&
kindnesses
from
God
,
and
then
the
streame
will
be
turned
,
from
repining
to
admiring
,
as
he
did
:
Lord
what
am
I
and
my
Fathers
house
.
What
is
man
that
thou
thus
regardest
him
;
Nay
,
what
was
I
,
before
thou
mad'st
me
what
I
am
;
I
have
received
all
from
thee
,
even
my
first
being
.
Oh
how
wonderfull
is
the
Lord
,
and
his
wayes
past
finding
out
(
sayen
this
soule
.
)
Nay
,
I
have
had
continued
to
me
abused
mercies
,
I
have
wronged
God
with
his
owne
mercies
,
and
yet
he
hath
continued
to
be
gracious
,
he
hath
filled
my
bosome
with
those
kindnesses
that
I
have
unkindely
throwne
in
his
face
.
Oh
now
breake
heart
,
melt
soule
,
and
fall
flesh
before
the
everliving
God
,
whose
eternall
love
thou
hast
lived
upon
,
and
abused
;
thou
hast
resisted
God
with
his
owne
strength
,
turned
his
grace
into
wantonnesse
,
the
gifts
and
parts
thou
hast
received
from
him
,
to
the
opposing
of
his
will
,
&
the
abusing
of
his
members
.
Blush
then
,
and
be
ashamed
,
O
proud
heart
,
be
silent
and
complaine
not
,
O
repining
soule
,
Finde
no
fault
,
for
thou
art
a
debter
,
thou
hast
beene
all
this
while
a
receiving
,
and
hast
no
cause
to
make
mention
of
the
returnes
thou
hast
made
;
admire
thou
art
not
in
Hell
,
that
God
should
not
choose
rather
to
glorifie
his
justice
then
his
grace
upon
thee
.
Admire
his
goodnesse
,
and
admire
his
patience
;
it
was
not
want
of
power
in
God
to
destroy
thee
;
which
hath
beene
thy
preservation
;
for
had
hee
but
with-held
what
he
hath
given
,
thou
hadst
perished
in
that
;
thou
hast
lived
all
this
time
upon
what
thou
hast
received
,
and
hast
sinned
with
nothing
but
received
mercies
;
thy
person
,
thy
parts
,
thy
riches
,
thy
honors
,
thy
power
,
and
thy
all
,
are
but
thy
receits
,
thy
trusted
talents
,
not
thy
inheritance
.
Thou
hast
all
this
while
beene
proud
of
that
which
is
not
thy
owne
,
and
hast
repined
against
free-grace
;
for
nothing
else
could
have
borne
with
thee
all
this
time
,
and
not
destroyed
thee
.
I
hope
you
can
make
no
other
use
of
all
this
loving
kindnesse
but
this
;
to
looke
upon
thy selfe
as
preserved
to
praise
the
Lord
.
O
tell
forth
the
fulnesse
of
his
love
,
the
greatnesse
of
his
power
,
and
the
exceeding
riches
of
his
grace
to
thy
soule
and
body
.
Take
up
Davids
resolution
,
all
that
is
within
thee
,
and
all
that
comes
from
thee
to
praise
the
Lord
,
because
all
this
thou
receivest
first
from
him
.
If
ever
thou
be
asked
this
question
,
who
maketh
thee
to
differ
from
others
,
acknowledge
God
:
Nay
,
if
thou
art
not
asked
it
,
yet
declare
it
by
thy
humble
,
just
,
and
holy
conversation
,
and
by
a
sweete
contentednesse
of
spirit
,
with
all
the
dispensations
of
God
;
let
the
World
know
from
thy
lips
,
that
it
hangs
by
the
power
of
God
,
who
can
as
soone
make
it
nothing
,
as
hee
made
it
what
it
is
;
that
it
is
the
same
power
which
keepes
all
that
made
all
,
and
that
God
is
alwayes
giving
,
otherwise
the
whole
World
would
cease
being
.
Declare
this
fulnesse
of
God
,
and
thy
receiving
all
from
him
,
by
thy
full
relying
on
him
;
let
thy
trusting
him
declare
to
the
World
that
thou
hast
tryed
him
,
and
by
experience
found
that
thou
receivest
all
from
him
:
and
having
so
sure
a
fountain
to
supply
thy
wants
,
which
can
never
be
drawn
dry
,
therefore
let
thy
hopes
be
always
greene
,
and
thy
faith
ever
flourishing
;
thou
livest
not
upon
thy
owne
stocke
,
but
upon
Gods
fulnesse
.
This
Scripture
is
as
reviving
as
humbling
;
for
though
it
throwes
a
man
out
of
himselfe
,
yet
it
throws
him
into
the
kindenesse
,
faithfulnessee
,
goodnesse
,
mercy
,
and
grace
of
his
God
.
Wee
are
no
loosers
though
,
neither
in
spirituals
nor
temporals
;
we
cannot
live
by
the
works
of
our
own
hands
,
so
long
as
all
is
bound
up
in
the
grace
of
God
,
and
from
this
fountain
we
receive
that
wherein
we
differ
,
not
only
from
others
,
but
from
being
nothing
;
for
it
is
with
us
as
with
Paul
,
only
by
the
grace
of
God
that
we
are
what
we
are
:
and
this
is
the
answer
that
Saints
have
to
make
to
this
Scripture
:
Who
maketh
thee
to
differ
from
another
,
&
what
bast
thou
that
thou
didst
not
receive
.
Truly
nothing
;
For
by
grace
are
yee
saved
through
faith
,
and
that
not
of
your selves
,
it
is
the
gift
of
God
,
Ephes.
2.8
.
And
it
is
only
by
the
grace
of
our
God
that
we
are
what
we
are
.
CHAP.
XIII
.
None
but
God
can
be
a
proper
subject
for
a
Saint
to
glory
in
.
1
Cor.
1.
last
clause
of
the
30th
vers
.
He
that
glorieth
,
let
him
glory
in
the
Lord
.
THE
great
and
supreame
end
of
God
in
all
things
,
ought
to
be
the
same
in
all
his
people
;
now
the
great
end
of
God
in
all
the
works
and
workings
of
his
eternall
love
,
free-grace
,
mercy
,
holinesse
,
power
,
justice
and
judgment
,
is
for
to
manifest
,
declare
,
and
lift
up
his
own
glory
,
this
should
also
be
the
single
end
of
all
Gods
people
in
all
their
workes
and
workings
;
namely
,
to
manifest
,
declare
,
and
lift
up
the
Glory
of
God
,
in
his
eternall
love
,
free
grace
,
mercy
,
holinesse
,
power
,
justice
and
judgement
,
to
follow
all
glory
to
its
originall
,
which
is
God
;
then
to
manifest
and
declare
the
glory
of
the
Lord
by
glorying
in
the
Lord
.
The
holy
Ghost
by
the
Apostle
gives
us
in
the
foregoing
verses
of
this
chapter
,
some
discoveries
of
the
way
of
Gods
workings
in
the
World
,
in
the
26
,
27
,
28.
verse
.
For
you
see
your
calling
brethren
,
how
that
not
many
wise
men
after
the
flesh
:
not
many
mighty
,
nor
many
noble
are
called
.
But
God
hath
chosen
the
foolish
things
of
the
world
to
confound
the
wise
.
And
God
hath
chosen
the
weake
things
of
the
world
to
confound
the
things
which
are
mighty
,
and
base
things
of
the
world
,
and
things
which
are
despised
,
hath
God
chosen
;
yea
,
and
things
which
are
not
,
to
bring
to
nought
things
that
are
.
Wee
see
here
,
when
God
makes
use
of
instruments
to
doe
his
will
,
and
to
declare
his
glory
;
he
doth
not
choose
after
the
manner
of
men
,
or
according
to
the
course
of
the
World
,
the
wile
,
mighty
,
and
noble
after
theflesh
,
but
the
foolish
,
weake
,
and
despised
of
the
World
doth
God
choose
,
to
confound
the
wise
and
the
mighty
,
and
things
which
are
not
,
to
bring
to
naught
things
that
are
.
The
29.
verse
gives
the
reason
of
it
,
That
no
flesh
should
glory
in
his
presence
.
As
if
the
holy
Ghost
had
said
,
God
hath
wrapt
up
all
glory
in
himselfe
,
so
that
no
flesh
shall
glory
neither
in
what
they
are
,
nor
in
what
they
doe
but
in
him
.
So
in
the
30
verse
he
strips
all
flesh
from
glorying
in
it self
concerning
spirituals
;
for
(
sayeshe
)
Christ
as
the
gift
of
God
,
is
wisdome
,
righteousnesse
,
sanctification
and
redemption
to
us
.
And
then
he
quotes
this
place
of
Scripture
out
of
the
Prophet
Jeremy
,
He
that
glories
let
him
glory
in
the
Lord
.
So
that
the
Apostles
premises
,
and
the
conclusion
he
drawes
from
them
,
runnes
all
into
this
one
generall
,
That
as
God
makes
it
his
great
end
in
all
he
doth
,
to
lift
up
his
own
glory
,
so
should
his
people
make
it
their
work
and
end
,
onely
to
glory
in
the
Lord
.
This
Scripture
is
a
directing
exhortation
,
it
exhorts
to
glory
,
and
directs
to
the
proper
subject
&
centre
of
glory
,
namely
the
Lord
;
as
if
he
had
said
,
you
soules
that
glory
,
make
the
Lord
the
only
subject
of
your
glory
,
and
then
glory
on
.
For
edifications
sake
,
and
that
the
lowest
capacity
may
gather
its
portion
of
Gods
Manna
in
the
wildernesse
of
this
world
,
I
shall
from
this
Scripture
draw
up
two
general
observations
,
upon
which
shall
depend
what
followeth
.
The
Observations
are
these
:
First
,
God
is
,
and
ought
to
be
,
the
subject
of
all
his
peoples
glory
.
Or
thus
:
That
the
people
of
God
should
glory
in
none
but
God
.
Secondly
,
That
in
God
there
is
fulnesse
of
glory
for
all
his
people
.
Or
thus
:
That
in
God
is
bound
up
the
fulnesse
of
his
peoples
glory
.
For
proofe
to
the
first
of
these
,
take
notice
of
the
precepts
and
practices
of
the
people
of
God
declared
in
Scripture
,
as
first
,
the
Lord
by
the
Prophet
Jeremiah
in
his
9.
chap.
verse
23.24
.
Thus
saith
the
Lord
,
Let
not
the
wise
man
glory
in
his
wisdome
,
neither
let
the
mighty
man
glory
in
his
might
:
let
not
the
rich
man
glory
in
his
riches
,
but
let
him
that
glories
glory
in
this
,
That
he
understandeth
and
knoweth
me
,
that
I
am
the
Lord
which
exercise
loving
kindnesse
,
judgement
and
righteousnesse
in
the
earth
.
This
Scripture
is
a
full
proofe
to
the
thing
in
hand
,
both
in
the
Negative
and
in
the
Affirmative
.
First
,
in
the
Negative
,
not
to
glory
in
any
thing
out
of
God
,
or
besides
God
,
not
in
Wisdome
,
Power
,
Riches
,
or
any
other
thing
of
that
nature
,
any
thing
below
God
himself
,
is
too
low
for
the
people
of
God
to
glory
in
:
if
you
will
glory
,
here
is
a
subject
fit
for
your
glory
,
namely
God
,
to
understand
and
know
him
to
bee
the
Lord
which
exercises
loving
kindnesse
,
judgement
and
righteousnesse
in
the
earth
:
he
that
truly
knowes
God
,
may
glory
in
God
,
who
is
the
onely
fit
object
of
glory
;
God
is
so
glorious
,
that
hee
makes
the
foolish
things
of
the
world
to
confound
the
wise
,
weak
things
the
mighty
,
and
despised
things
to
bring
to
naught
things
that
are
.
Therefore
wisdome
,
power
,
riches
,
nobility
in
the
world
,
are
not
proper
subjects
for
a
Saint
to
glory
in
;
no
,
God
is
the
onely
and
single
vubject
of
his
peoples
glory
,
and
when
you
finde
them
glorying
,
it
is
in
the
Lord
,
as
in
the
30.
verse
of
this
chapter
,
the
Apostle
glories
in
this
,
that
through
the
freegrace
of
God
,
Christ
is
made
to
his
people
,
wisdome
,
righteousnesse
,
sanctification
and
redemption
,
his
glory
is
in
God
and
Christ
,
Christ
as
the
gift
,
and
God
as
the
giver
.
Christ
made
of
God
,
and
so
forth
.
This
is
my
glory
,
Gods
wisdome
,
righteousnesse
,
sanctification
and
redemption
,
Christ
is
all
this
to
Saints
of
the
free
grace
of
God
.
Therefore
be
that
glories
let
him
glory
in
the
Lord
.
His
selfe
is
nothing
,
but
Christ
as
the
gift
of
God
,
his
All
and
his
Glory
.
So
the
same
Apostle
in
Galat.
6.15
.
God
forhid
that
I
should
glory
save
in
the
crosse
of
our
Lord
Jesus
Christ
.
Hee
tels
them
there
be
such
which
make
a
fair
shew
in
the
flesh
,
that
would
have
them
to
be
circumcised
,
that
they
might
not
suffer
persecution
.
But
(
sayes
the
Apostle
)
tell
not
me
of
these
poore
low
shifts
or
glory
,
for
in
Christ
Jesus
neither
circumcision
not
uncircumcision
availeth
any
thing
,
but
a
new
creature
.
And
in
another
place
,
Christ
in
us
the
hope
of
glory
.
I
can
glory
in
none
of
these
empty
outsides
and
shadowes
of
things
,
it
is
the
new
Creature
Christ
in
me
,
the
crosse
of
Christ
,
the
redemption
of
free
grace
,
the
eternall
love
of
God
,
that
I
can
glory
in
,
or
make
the
subject
of
my
glory
,
as
in
that
most
remarkable
place
,
Eph.
2.8
,
9.
For
by
grace
are
yee
saved
through
faith
,
and
that
not
of
your selves
,
it
is
the
gift
of
God
,
not
of
works
lest
any
man
should
boast
.
Mark
it
and
we
shall
find
here
is
a
sure
provision
to
keep
all
the
glory
upon
Gods
head
,
so
that
who
ever
glories
must
glory
in
God
.
Why
?
because
the
whole
matter
of
salvation
comes
of
,
by
,
and
from
the
free
grace
of
God
;
yea
,
even
faith
,
the
hand
that
layes
hold
of
the
free
grace
of
God
,
is
also
the
gift
of
Gods
free
grace
;
worke
,
selfe
,
is
wholly
excluded
,
because
God
will
have
no
flesh
to
boast
or
glory
in
his
sight
,
or
in
any
thing
but
himselfe
.
Therefore
God
who
is
rich
in
mercy
,
for
his
great
love
wherewith
he
hath
loved
us
,
even
when
we
were
dead
in
sinnes
,
hath
quickned
us
together
with
Christ
:
therefore
it
is
by
grace
that
we
are
saved
.
He
loved
us
when
we
lay
in
our
blood
,
when
no
eye
pitied
us
:
his
love
is
first
to
us
,
and
from
hence
he
makes
a
covenant
of
free
grace
to
be
our
God
,
and
that
we
shall
be
his
people
,
that
he
will
put
his
law
in
our
hearts
,
and
teach
his
people
by
his
own
Spirit
.
What
doth
all
this
prove
but
thus
much
,
That
God
alone
is
and
ought
to
be
the
onely
subject
of
his
peoples
glory
,
and
we
shall
find
the
Apostle
Paul
in
this
first
of
the
Ephesians
,
not
onely
in
the
precept
but
in
the
practice
of
this
thing
,
blessing
of
God
,
and
glorying
in
God
in
the
third
verse
,
Blessed
be
the
Lord
God
,
and
Father
of
our
Lord
Jesus
Christ
,
who
hath
blessed
us
with
all
spirituall
blessings
in
heavenly
places
in
Christ
.
Observe
it
,
he
blesses
and
glories
in
God
,
he
mentions
nothing
to
glory
in
,
but
God
in
Christ
:
God
in
himselfe
,
when
he
speaketh
of
chusing
,
electing
,
love
and
glory
,
he
doth
it
in
Christ
,
verse
4.
Chosen
us
in
him
before
the
foundation
of
the
world
,
and
so
forward
in
the
fifth
verse
,
Having
predestinated
us
unto
the
adoption
of
children
by
Jesus
Christ
,
to
himselfe
according
to
the
good
pleasure
of
his
will
,
verse
6.
to
the
praise
of
the
glory
of
his
grace
,
wherein
he
hath
made
us
acceptable
in
the
beloved
.
And
in
the
seventh
verse
,
according
to
the
riches
of
his
grace
:
verse
8.
wherein
he
hath
abounded
towards
us
in
all
wisdome
and
prudence
.
Thus
the
Apostle
spends
the
whole
chapter
in
declaring
the
glory
of
the
full
love
and
free
grace
of
God
to
his
in
Christ
,
he
is
in
a
very
glorious
frame
of
spirit
,
full
of
glory
and
blessing
,
but
God
is
the
subject
of
all
his
glory
and
blessing
.
So
we
may
find
him
in
his
triumphing
Chariot
.
That
Rom.
8.
verse
1.
No
condemnation
to
them
which
are
in
Christ
Jesus
,
and
walk
after
the
Spirit
,
in
which
there
is
freedome
from
the
law
of
sinne
and
death
,
33.
Nothing
to
be
laid
to
the
charge
of
Gods
elect
which
God
justifies
,
and
that
nothing
can
separate
from
the
love
of
God
which
is
in
Christ
Jesus
our
Lord
.
Gods
love
is
the
subject
the
Apostle
glories
in
;
it
was
the
love
of
God
,
and
so
everlasting
unchangeable
love
;
it
was
justification
by
the
free
grace
of
God
,
therefore
above
condemnation
.
Mark
it
,
God
is
the
subject
of
his
glory
,
God
justifies
,
and
God
loves
.
So
in
Rom.
11.
latter
end
.
O
the
depth
of
the
riches
both
of
the
wisdome
and
knowledge
of
God
;
how
unsearchable
are
his
judgements
,
and
his
wayes
past
finding
out
.
For
of
him
,
and
to
hins
,
and
through
him
,
are
all
things
,
to
whom
be
glory
for
ever
,
Amen
.
The
Apostle
finds
all
to
be
in
God
,
and
God
the
onely
subject
for
him
to
glory
in
,
and
give
glory
to
.
What
ever
God
doth
himselfe
,
is
the
glory
of
all
his
workes
,
and
God
is
a
depth
of
riches
,
wisdome
,
and
knowledge
,
he
is
unsearchable
in
his
judgements
,
and
his
wayes
are
so
full
of
glory
,
that
man
cannot
trace
them
,
he
is
so
pure
a
glory
,
that
he
can
bee
discerned
by
no
light
but
his
own
,
2
Cor.
2.14
.
But
the
naturall
man
receiveth
not
the
things
of
the
Spirit
of
God
,
for
they
are
foolishnesse
unto
him
,
neither
can
hee
know
them
,
because
they
are
spiritually
discerned
.
God
is
so
greaā
a
glory
,
that
he
darkens
all
glory
besides
himselfe
,
so
that
nothing
but
himselfe
can
be
a
discovery
of
himselfe
;
and
this
the
Apostle
declares
as
the
glory
of
God
,
he
is
an
unsearchable
and
more
exceeding
and
eternall
weight
of
glory
:
Therefore
sayes
hee
in
2
Cor.
4.7
.
God
dispenses
his
Gospel
by
earthen
vessels
,
that
the
excellency
of
the
power
may
be
of
God
,
and
not
of
us
.
As
if
he
had
said
,
Wee
bring
you
the
revelation
of
the
free
grace
of
God
in
the
letter
,
but
that
is
the
furthest
that
such
earthly
vessels
as
we
can
goe
,
and
God
intends
to
use
us
no
further
;
that
the
glorious
revelation
of
of
this
in
the
Spirit
might
appear
to
be
the
excellency
of
his
power
exceedingly
beyond
the
power
of
the
weak
iustruments
he
uses
,
if
you
observe
it
,
he
is
carefull
in
keeping
the
glory
in
the
hands
of
God
,
so
as
hee
might
make
God
the
onely
subject
of
his
glory
,
2
Cor.
10.17
.
But
be
that
glories
let
him
glory
in
the
Lord
,
and
to
this
end
the
Apostle
makes
his
prayers
for
the
Ephesians
in
the
third
Chapter
,
verse
16.
That
he
would
grant
them
according
to
the
riches
of
his
glory
,
to
be
strengthened
with
might
,
by
his
spirit
in
the
inward
man
.
He
had
preached
Christ
to
them
in
the
letter
,
but
he
knowing
that
not
to
be
enough
,
he
prayes
the
Lord
to
powre
on
them
his
rich
and
glorious
Spirit
,
that
they
might
be
filled
with
his
glory
,
and
strengthened
in
the
inward
man
,
according
to
the
riches
of
his
glory
;
so
that
still
God
himselfe
is
the
only
subject
of
his
peoples
glory
.
The
practice
of
this
is
very
eminently
seen
in
the
Apostle
Paul
,
Phil.
3.7.8
.
But
what
things
were
gain
to
me
,
those
I
counted
losse
for
Christ
;
yea
doubtlesse
and
I
count
all
things
but
losse
for
the
excellency
of
the
knowledge
of
Christ
Jesus
my
Lord
,
for
whom
I
have
suffered
the
losse
of
all
things
,
&
do
count
them
but
dung
that
I
may
win
Christ
.
In
the
foregoing
verses
he
tels
us
what
it
was
that
he
had
counted
gain
,
&
gloried
in
,
his
being
circumcised
the
eighthday
,
of
the
stock
of
Israel
,
&
so
on
:
these
were
such
things
as
were
without
God
,
but
when
God
had
once
made
himself
known
to
him
in
Christ
,
then
he
had
found
God
only
to
be
a
proper
subject
of
glory
,
and
the
Apostle
doth
acknowledge
it
:
For
(
sayes
he
)
all
that
I
had
before
,
it
was
but
as
dung
,
compared
with
God
and
Christ
for
glory
,
as
dung
to
be
abhorred
in
the
presence
of
God
,
though
in
the
4.
verse
he
tels
us
,
If
any
other
man
thinketh
he
bath
whereof
hee
might
trust
in
the
flesh
,
I
more
.
And
all
this
more
is
but
losse
and
dung
where
God
appeares
to
him
in
Christ
,
the
scales
were
then
off
his
eyes
,
and
he
could
distinguish
of
glory
in
its
proper
subject
,
namely
,
God
in
Christ
,
so
that
all
along
we
finde
the
Apostle
the
same
,
onely
glorying
in
the
Lord
.
To
back
this
,
wee
shall
finde
him
of
the
same
Spirit
,
Coloss.
2.9
,
10.
For
in
him
dwelleth
all
the
fulnesse
of
the
Godhead
bodily
,
and
ye
are
compleat
in
him
which
is
the
head
of
all
Principalities
and
Powers
.
He
sets
up
the
glory
of
God
in
Christ
before
the
Colossians
,
for
them
to
glory
in
.
As
if
hee
had
said
,
your
onely
true
glory
lies
in
your
union
with
Christ
,
for
the
fulnesse
of
the
God
head
is
bodily
in
him
,
and
that
is
the
onely
true
subject
of
glory
;
for
your
glory
is
as
you
are
compleat
in
him
,
united
to
him
,
then
is
God
your
glory
,
and
you
have
a
proper
subject
to
glory
in
,
he
is
the
head
of
all
principality
and
power
,
and
this
is
your
glory
to
glory
in
this
your
head
.
And
in
Col.
3.3
,
4.
For
ye
are
dead
,
and
your
life
is
hid
with
Christ
in
God
:
when
Christ
who
is
your
life
shall
appeare
,
then
shall
yee
also
appeare
with
him
in
glory
.
Mark
it
,
hee
strips
them
wholly
of
any
glory
in
themselves
;
For
ye
are
dead
,
that
is
,
without
any
beauty
,
glory
,
or
excellency
in
your selves
,
no
more
then
dead
persons
have
,
but
your
life
of
glory
is
with
Christ
in
God
,
so
that
when
Christ
appeares
in
glory
,
you
as
in
union
with
him
shall
appeare
with
him
in
glory
;
therefore
you
have
nothing
else
to
glory
in
,
or
to
glory
of
,
but
that
your
life
is
hid
with
Christ
in
God
,
so
that
God
is
the
onely
subject
of
your
glory
.
And
upon
this
account
the
holy
Ghost
puts
a
Behold
,
a
marke
of
excellency
&
glory
upon
the
love
of
God
in
making
us
his
sonner
,
in
that
first
Epistle
of
John
,
chap.
3.
v.
1.
This
love
of
God
it
is
God
himselfe
,
the
perfe&ion
of
glory
,
therefore
worthy
the
beholding
:
Thus
we
see
al
along
that
the
Prophets
,
Apostles
,
and
all
the
servants
of
God
,
make
God
the
only
subject
of
their
glory
;
these
Texts
of
Scripture
I
thinke
make
up
ful
proofe
to
the
first
general
observation
,
the
general
scope
of
all
Scripture
comes
into
this
truth
;
therefore
I
cannot
expect
it
to
be
denyed
by
any
that
know
and
acknowledge
God
and
his
Word
.
The
second
generall
observation
is
this
.
That
in
God
there
is
fulnesse
of
glory
for
all
his
people
:
Or
thus
;
That
in
God
is
bound
up
all
the
fulnesse
of
his
peoples
glory
;
this
wil
be
in
word
I
thinke
denyed
by
none
:
but
indeed
it
is
denyed
by
all
such
as
seeke
something
else
to
glory
in
beside
the
Lord
;
Nay
many
times
without
and
against
the
Lord
,
therefore
this
truth
as
the
other
I
shall
endeavor
to
prove
from
the
nature
of
God
,
and
the
declared
experiences
of
his
people
.
First
,
from
the
nature
of
God
:
God
is
such
an
infinite
glory
in
himselfe
,
that
no
flesh
can
behold
his
glory
and
live
:
Nor
bath
ony
seme
the
Father
at
any
time
but
the
Sonne
,
and
those
to
whom
the
Sonne
hath
revealed
him
.
God
is
too
bright
a
glory
for
a
created
being
to
see
immediately
:
therefore
free-grace
made
Christ
a
Mediator
,
to
make
known
and
discover
God
in
his
glory
to
his
people
,
and
through
this
glasse
Saints
with
open
face
beholding
the
glory
of
the
Lord
are
changed
into
the
same
Image
,
2
Cor.
3.
Iast
.
I
know
not
how
better
to
expresse
the
nature
of
God
then
thus
;
That
hee
is
the
first
,
the
fulnesse
,
and
the
all
of
all
true
glory
and
excellency
.
If
you
call
mercy
,
justice
,
holinesse
,
righteousnesse
,
purity
,
power
,
infiniteness
&
eternity
to
be
glory
;
This
is
God
,
all
this
is
God
,
and
God
is
all
this
,
and
more
then
all
that
man
can
comprehend
,
much
lesse
declare
;
he
is
the
first
,
and
the
fulnesse
,
and
the
all
of
all
this
;
there
is
not
a
glimps
of
glory
,
but
it
is
a
beame
of
God
,
all
vessels
of
glory
receive
what
they
have
from
him
,
hee
is
that
fulnesse
which
filleth
all
things
with
himselfe
;
the
whole
created
being
speakes
nothing
more
plaine
then
this
,
the
infinite
fulnesse
of
glory
that
is
in
the
Creator
.
And
the
holy
Ghost
by
John
in
his
Revel.
21.
Ch.
23.
vers.
speaking
of
the
glory
of
the
new
Jerusalem
,
hath
these
words
:
And
the
City
had
no
neede
of
the
Sunne
,
neither
of
the
Moone
to
shine
in
it
,
for
the
glory
of
God
did
lighten
it
,
and
the
Lamb
is
the
light
thereof
.
Whether
this
new
Jerusalem
be
looked
upon
in
the
type
or
the
things
typified
;
yet
it
holds
forth
this
,
that
God
is
the
glory
of
it
,
God
in
Christ
the
light
thereof
.
Exceeding
much
may
be
written
upon
this
head
,
but
I
hope
this
little
will
fully
satisfie
all
but
Atheists
:
That
God
is
the
first
fulnesse
and
all
of
all
glory
.
But
what
advantage
this
is
to
Saints
how
their
glory
is
in
God
,
is
next
under
consideration
.
And
for
this
,
first
consider
the
prayer
of
our
Saviour
to
his
Father
and
our
Father
in
John
17.24
.
Father
I
will
,
that
those
whom
thou
hast
given
me
,
be
with
me
where
I
am
,
that
they
may
behold
my
glory
which
thou
hast
given
me
,
for
thou
lovedst
me
before
the
foundation
of
the
World
.
And
in
vers.
22.
The
glory
which
thou
gavest
me
I
have
given
them
.
This
is
truly
the
end
for
which
Christ
was
given
of
the
Father
,
that
in
him
,
namely
Christ
,
the
people
of
God
might
be
made
partakers
of
his
glory
.
Christ
prayes
according
to
the
will
of
God
,
that
God
would
perfect
in
his
elect
body
the
worke
of
his
Mediatorship
;
namely
,
that
God
and
his
people
might
have
full
communion
in
that
glory
which
Christ
had
with
the
Father
before
the
World
was
,
vers.
5.
For
I
conceive
that
to
be
the
glory
which
Christ
cals
[
my
glory
]
that
to
which
he
was
ascending
.
Our
Saviour
seemes
to
make
these
the
grounds
of
this
prayer
:
I
in
them
,
and
thou
in
me
,
vers.
23.
And
the
glory
which
thou
gavest
me
I
have
given
them
;
therefore
let
them
behold
my
glory
(
i.
)
Let
them
be
filled
with
thy self
,
for
thou
art
my
glory
;
For
there
is
no
other
way
of
beholding
God
the
glory
of
Christ
,
but
by
being
made
partakers
of
God
,
and
filled
with
his
fulnesse
.
There
is
another
full
Text
to
this
purpose
,
in
Rom.
8.17
.
And
if
children
,
then
heirs
,
heirs
of
God
,
and
joynt-heirs
with
Christ
.
Marke
it
;
first
every
childe
of
God
is
an
heir
.
2.
God
himselfe
is
the
inheritance
of
all
his
Children
,
heirs
of
God
:
but
how
doe
Saints
enjoy
this
their
inheritance
?
namely
God
;
the
Text
tels
us
,
joyntly
with
Christ
,
we
are
joynt-heirs
of
God
with
Christ
.
So
that
God
communicates
himselfe
in
his
glory
to
Saints
as
to
Christ
:
Saints
full
of
God
as
Christ
their
elder
Brother
is
:
This
is
as
full
a
proofe
as
words
can
make
,
That
in
God
there
is
fulnesse
of
glory
for
his
people
,
because
himselfe
is
the
inheritance
of
his
people
,
which
Saints
enjoy
as
fellow
heirs
with
Christ
,
having
their
lives
bound
up
with
God
in
Christ
,
their
glory
appeares
with
Christ
in
God
;
the
experience
of
this
made
the
Apostle
to
glory
,
in
Phil.
1.21
.
For
to
me
to
live
is
Christ
,
and
to
dye
is
gaine
.
The
free-grace
and
eternall
love
of
God
in
Christ
is
my
life
;
wherefore
to
dye
to
this
body
wil
be
my
gaine
;
for
I
am
an
heir
of
God
with
Christ
:
my
glory
is
with
God
,
and
were
I
out
of
the
body
,
I
should
be
fully
in
God
,
so
againer
in
glory
:
but
whether
to
live
or
dye
,
God
in
Christ
is
all
my
glory
:
And
the
same
Apostle
in
Phil.
4.4
.
gives
this
exhortation
:
Rejoyce
in
the
Lord
alwayes
,
and
againe
I
say
rejoyce
.
Be
glad
,
and
glory
in
the
Lord
;
surely
he
had
found
fulnesse
of
glory
in
God
,
otherwise
he
would
never
have
given
such
an
exhortation
as
this
,
to
rejoyce
,
and
rejoyce
alwayes
;
speake
this
,
that
there
is
alwayes
fulnesse
of
joy
,
and
glory
in
God
for
his
people
.
The
Saints
of
olde
living
upon
God
could
glory
in
tribulation
,
that
is
in
God
,
though
under
tribulations
,
as
Shadrach
,
Meshech
,
and
Abednego
in
the
fiery
Furnace
,
Daniel
in
the
Lions
Den
,
Paul
and
his
fellow
prisoner
in
the
Stocks
,
when
as
their
stripes
were
sore
.
And
as
the
same
Apostle
in
Rom.
8.
latter
end
.
though
under
tribulations
,
distresses
,
persecutions
,
famine
,
nakednesse
,
perill
,
sword
,
and
killings
all
the
day
long
;
yet
under
all
these
more
then
Conquerours
through
the
love
of
God
.
So
that
it
appeares
clearly
a
Saints
glory
is
in
God
,
because
when
hee
enjoyes
God
in
his
love
,
he
is
more
then
a
Conquerour
over
all
afflictions
,
more
because
God
is
his
glory
,
and
that
glory
is
greater
then
all
the
trouble
of
the
World
:
It
must
needs
be
great
and
communicable
glory
that
can
keep
the
head
above
water
,
and
the
soul
from
being
overwhelmed
by
that
sea
of
afflictions
which
is
before
expressed
.
And
thus
we
see
God
is
fulnesse
of
glory
for
all
his
people
,
and
I
am
confident
the
experiences
of
Gods
people
in
these
dayes
can
produce
a
numberlesse
number
of
testimonies
to
this
truth
.
I
shall
adde
no
more
,
but
leave
the
Reader
to
reade
the
makings
forth
of
the
glory
of
God
upon
his
own
soule
;
the
sum
of
all
is
this
,
that
in
the
Lord
is
all
glory
;
therefore
he
that
glorieth
,
let
him
glory
in
the
Lord
.
But
if
any
shall
say
,
I
am
not
edified
by
this
generall
theame
of
glory
in
God
,
for
his
people
to
glory
in
;
shew
me
the
particulars
of
this
glory
,
in
which
the
people
of
God
may
and
doe
singly
glory
in
God
?
To
this
I
answer
;
I
will
tell
you
what
God
hath
shewed
mee
,
but
it
is
only
himselfe
that
can
shew
it
you
by
his
Spirit
,
for
his
glory
is
too
great
to
be
beheld
in
any
light
but
his
owne
:
and
to
such
as
God
gives
the
light
of
his
Spirit
,
it
will
appeare
in
these
particulars
following
,
wherein
Saints
may
and
doe
in
all
their
glory
,
glory
singly
in
the
Lord
.
The
first
particular
is
this
;
The
originall
,
full
,
and
eternall
love
of
God
to
all
his
Elect
in
Christ
:
A
soul
that
glories
in
God
upon
this
consideration
,
may
glory
singly
in
God
,
and
will
tell
you
God
is
the
original
of
love
;
for
God
is
love
,
he
is
Alpha
&
Omega
,
the
beginning
and
the
end
.
Nay
,
his
love
is
as
himselfe
,
from
all
eternity
,
without
beginning
and
without
end
;
this
soul
wil
tel
you
Gods
love
is
full
;
for
the
fulnesse
of
all
that
is
lovely
proceeds
from
it
,
he
is
the
first
of
love
,
for
he
is
the
first
in
love
,
he
loved
us
first
,
and
his
originall
love
is
the
womb
of
our
love
;
we
love
him
because
he
loved
us
first
:
It
is
this
originall
love
of
God
which
conceived
and
brought
forth
heires
of
love
;
Christ
the
eldest
Brother
is
the
gift
of
this
love
:
and
this
originall
love
is
so
full
,
that
it
makes
every
childe
a
joynt
heire
with
Christ
,
and
this
love
so
eternall
,
that
the
inheritance
is
as
eternall
as
God
himselfe
;
for
God
in
the
fulnesse
of
his
love
is
his
Childrens
eternall
inheritance
;
this
soule
will
tell
you
all
I
have
and
am
to
all
eterninity
,
which
hath
life
and
glory
in
it
,
is
the
effects
and
workings
of
this
original
,
ful
,
and
eternal
love
of
God
,
the
state
of
Innocency
,
the
restoration
and
redemption
of
grace
,
the
beauty
of
the
first
Adam
before
his
fall
,
and
the
perfection
of
the
second
Adam
,
all
but
that
proceeds
of
this
originall
love
of
God
,
Ephes.
2.4
,
5.
But
God
who
is
rich
in
mercy
,
for
his
great
love
wherewith
he
loved
us
,
even
when
we
were
dead
in
sinnes
,
hath
quickened
us
together
with
Christ
.
Marke
it
,
it
is
love
in
God
,
which
is
the
originall
of
life
in
Saints
,
it
must
needs
be
full
love
that
should
give
life
to
soules
dead
in
sinnes
:
and
it
must
be
eternall
love
,
because
it
gives
eternall
life
,
for
it
quickens
soules
together
with
Christ
,
to
live
because
he
lives
,
John
14.19
.
Now
sayes
this
soule
,
I
thus
glory
singly
in
Christ
,
which
you
cannot
in
any
thing
besides
.
That
holy
and
divine
love
is
originally
in
God
,
love
in
all
the
dimentions
of
it
is
lovely
and
ful
of
glory
;
how
ful
of
glory
must
it
then
needs
be
In
the
original
of
it
,
which
is
God
.
The
Ocean
Sea
is
the
glory
of
all
waters
,
so
is
love
in
God
the
original
glory
of
all
love
:
Now
says
the
soul
,
give
mee
leave
to
glory
in
my
God
as
the
God
of
love
,
who
is
the
eternal
fountaine
of
love
,
to
whom
I
never
went
to
in
Christ
,
but
I
found
love
:
and
this
I
finde
,
love
in
God
is
that
which
assures
mee
,
and
carries
me
to
him
,
and
truly
ever
since
I
have
knowne
him
in
Christ
,
I
have
found
him
a
God
of
love
,
and
his
bosome
of
love
a
place
of
rest
;
it
is
ful
love
,
I
never
wanted
any
thing
,
when
I
lay
downe
to
rest
in
it
;
it
is
unchangeable
love
,
at
no
time
a
bed
of
thornes
.
This
love
of
God
is
so
ful
of
glory
in
the
enjoyment
of
it
,
that
it
is
the
glory
of
all
I
doe
enjoy
;
it
is
Gods
love
in
every
mercy
,
that
makes
it
a
mercy
;
where
Gods
love
is
not
,
the
glory
is
departed
from
that
thing
:
Love
in
God
is
love
in
the
original
of
it
,
and
there
is
heights
,
depths
,
breadths
,
and
lengths
of
love
,
such
heights
as
none
can
out-reach
;
none
can
love
more
then
God
,
for
he
is
the
original
of
love
,
or
is
originally
love
,
in
him
are
breadths
of
love
enough
for
all
soules
to
spread
themselves
on
to
satisfaction
,
and
yet
breadths
of
love
to
spare
;
yea
in
him
are
depths
of
love
as
deepe
as
eternity
:
Original
love
,
no
soule
can
fathom
its
bottome
or
beginning
,
it
is
such
a
deepe
so
firmly
fixed
,
it
cannot
be
shaken
to
all
eternity
.
This
love
of
God
is
not
only
the
rivers
of
the
waters
of
life
,
but
also
such
a
deepe
as
can
never
be
drawn
dry
;
I
and
it
is
lengths
of
love
too
,
love
without
end
;
he
cals
it
lengths
,
because
he
cannot
tel
how
long
,
it
exceeds
both
measure
and
expression
;
this
is
all
the
account
can
be
given
of
the
length
of
it
,
it
is
Gods
love
,
and
God
is
love
:
so
that
what
God
is
,
that
is
this
love
;
now
he
that
can
measure
God
may
measure
love
,
this
is
love
singly
in
God
:
so
in
God
,
as
in
none
besides
God
,
the
fruits
and
effects
of
this
love
wil
appear
in
the
next
particular
:
but
as
love
is
originally
,
fully
,
and
eternally
in
God
,
so
is
God
the
only
subject
of
his
peoples
glory
;
wherefore
he
that
glories
of
love
,
let
him
glory
in
the
Lord
.
The
next
particular
is
this
,
The
freenesse
of
Gods
grace
.
That
grace
is
free
,
none
wil
appeare
so
ignorant
as
to
deny
;
for
the
nature
of
the
thing
confirms
it
,
it
could
nor
be
grace
were
it
not
free
:
but
if
that
should
not
be
understood
,
yet
the
fruits
and
workings
of
Gods
grace
wil
demonstrate
it
to
be
free-grace
in
al
the
operations
of
it
from
first
to
last
.
And
first
,
Let
us
looke
into
predestinating
and
choosing
grace
,
Eph.
1.4
,
5.
According
as
he
hath
chosen
us
in
him
in
Christ
,
before
the
foundation
of
the
world
,
having
predestinated
us
unto
the
adoption
of
Children
by
Jesus
Christ
to
himselfe
,
according
to
the
good
pleasure
of
his
will
.
Marke
how
free-grace
runnes
through
,
and
gathers
up
this
whole
worke
,
predestinated
and
chosen
,
the
very
termes
speaks
freenesse
:
but
sayes
the
Text
,
this
is
in
Christ
,
and
this
makes
it
still
free-grace
,
for
Christ
is
wholly
without
our
reach
in
our selves
:
but
that
which
puts
all
out
of
doubt
is
this
,
the
Text
speaks
plainly
,
this
worke
is
according
to
the
good
pleasure
of
his
will
,
God
doth
all
in
and
by
the
freenesse
of
his
owne
grace
,
nothing
to
move
him
but
his
owne
bowels
.
It
is
the
Apostles
argument
upon
this
very
question
,
Rom.
9.18
.
Therefore
hath
he
mercy
on
whom
he
will
have
mercy
,
and
whom
he
will
he
hardneth
.
That
is
as
I
understand
,
the
scope
of
the
holy
Ghost
in
this
place
;
God
chooseth
whom
he
pleaseth
in
his
free-grace
to
make
them
vessels
of
mercy
in
union
with
Christ
,
and
the
others
hee
chooseth
to
leave
in
the
first
Adam
,
dead
in
sinnes
and
trespasses
.
If
you
aske
me
the
reason
of
this
,
I
will
answer
you
with
the
Apostles
argument
in
vers.
21.
Hath
not
the
Potter
power
over
the
clay
of
the
same
lump
,
to
make
one
vessell
to
honour
,
and
another
to
dishonour
.
That
I
mention
it
for
,
is
to
prove
the
freenesse
of
Gods
choosing
and
electing
grace
,
and
to
that
end
it
is
a
very
ful
Scripture
;
for
if
you
observe
one
clause
in
it
,
it
makes
God
to
be
as
free
in
the
vessels
of
honour
,
as
in
the
vessels
of
dishonour
,
that
is
the
same
lump
,
it
is
out
of
one
and
the
same
lump
of
clay
that
God
doth
both
.
Now
it
must
needes
be
free-grace
that
makes
vessels
of
mercy
to
be
filled
with
the
riches
of
his
glory
,
out
of
the
same
lump
that
others
remaine
vessels
of
dishonor
;
Thus
Gods
grace
is
free
in
choosing
his
owne
vessels
whom
hee
will
fill
with
the
fulnesse
of
his
grace
and
glory
to
all
eternity
.
Secondly
,
The
grace
of
God
is
free
in
the
calling
of
his
chosen
vessels
out
of
themselves
into
himself
.
Whom
he
predestinates
before
all
time
,
he
cals
in
the
fulnesse
of
his
owne
time
,
and
both
in
his
free-grace
,
Ephes.
2.5
.
is
a
full
proofe
of
this
:
Even
when
wee
were
dead
in
sinnes
,
hath
quickened
us
together
with
Christ
;
by
grace
yee
are
saved
.
It
is
this
free-grace
of
God
that
runs
through
the
whole
matter
of
salvation
;
observe
but
the
time
of
calling
,
and
it
will
appeare
to
be
free-grace
in
God
that
cals
,
even
when
dead
in
sinnes
.
What
could
here
move
God
but
his
owne
free-grace
,
the
soule
is
dead
;
there
is
no
beauty
in
a
dead
soule
to
allure
a
living
God
,
nay
,
dead
in
sinnes
;
can
this
move
a
holy
God
to
call
such
a
soule
to
lye
downe
in
his
bosome
?
No
,
that
which
moves
God
is
in
himselfe
,
the
freenesse
of
his
owne
grace
,
and
the
fulnesse
of
his
owne
bowels
of
love
;
God
can
worke
from
himselfe
to
man
,
though
there
be
nothing
in
man
to
invite
,
but
to
distast
God
,
and
this
is
the
glory
of
his
free
grace
,
he
cals
a
Moses
out
of
Pharoah's
,
Court
a
Saul
out
of
the
Sect
of
the
Pharisees
,
even
when
his
heart
was
posting
with
his
commission
to
persecute
the
Saints
:
and
by
this
call
doth
not
only
change
his
name
from
Saul
to
Paul
,
but
his
spirit
from
a
persecuter
to
a
Preacher
of
Christ
crucified
:
What
doth
this
prove
,
but
that
God
is
free
in
his
calling
grace
,
and
that
it
goeth
hand
in
hand
with
his
choosing
;
he
chooses
to
call
,
and
cals
whom
he
chooseth
,
and
is
free
in
his
grace
in
all
,
for
nothing
moves
God
in
all
this
but
his
own
free-grace
.
Thirdly
,
God
justifies
his
elect
and
called
by
his
free-grace
:
See
this
in
that
plain
Text
,
Rom.
3.24
.
Being
justified
freely
by
is
grace
.
In
three
or
foure
of
the
next
foregoing
verses
the
Apostle
shewes
us
,
how
that
by
the
deeds
of
the
law
shall
no
flesh
he
justified
in
the
sight
of
God
:
and
that
it
is
only
Gods
righteousnesse
(
which
is
Christ
)
that
will
be
found
righteous
in
the
pure
eyes
of
God
;
for
sayes
he
in
vers.
23.
We
have
all
sinned
and
come
short
of
the
glory
of
God
,
therefore
our
justification
is
meerly
of
his
free-grace
,
not
by
any
deed
or
duty
under
the
law
,
vers.
20.
For
by
the
law
is
the
knowledge
of
sinne
.
The
law
condemns
,
it
doth
not
justifie
any
,
it
is
only
free-grace
justifies
.
So
Gal.
2.16
.
Knowing
that
a
man
is
not
justified
by
the
workes
of
the
law
,
but
by
the
faith
of
Jesus
Christ
.
And
Gal.
3.11
.
But
that
no
man
is
justified
by
the
law
in
the
sight
of
God
,
it
is
evident
;
for
the
just
shall
live
by
faith
.
By
the
law
and
the
workes
of
the
law
in
these
Scriptures
is
comprehended
all
the
best
,
holyest
,
and
most
exact
performance
of
any
soule
,
though
according
to
the
commands
of
God
,
that
in
none
of
these
,
nor
all
these
together
,
is
any
soule
justified
in
the
sight
of
God
,
for
that
is
only
the
worke
of
free-grace
:
but
lest
any
should
stumble
at
this
,
that
faith
is
so
much
mentioned
in
the
matter
of
Justification
;
the
holy
Ghost
in
Ephes.
2.8
.
takes
off
all
occasion
of
offence
in
that
;
For
by
grace
are
ye
saved
through
faith
,
and
that
not
of
your selves
,
it
is
the
gift
of
God
.
Hee
binds
up
the
whole
matter
of
salvation
,
of
which
justification
is
a
part
in
the
grace
of
God
;
for
by
grace
are
yee
saved
.
Now
God
hath
made
faith
as
the
hand
to
lay
hold
upon
this
salvation
of
his
free-grace
,
and
that
it
might
appeare
to
be
all
grace
;
this
is
also
the
gift
of
God
,
the
workings
of
free-grace
,
it
is
so
much
the
more
free
that
God
gives
,
both
the
hand
and
the
gift
too
:
so
the
Apostle
,
Rom.
8.33
.
Who
shall
lay
any
thing
to
the
charge
of
Gods
Elect
?
It
is
God
that
justifieth
.
I
of
his
owne
free-grace
;
God
doth
so
fully
acquit
,
that
nothing
can
be
laid
to
the
charge
of
those
whom
God
doth
justifie
;
thus
freely
doth
God
acquit
such
as
cannot
justifie
themselves
by
any
deedes
of
the
law
;
though
there
be
sin
in
the
best
duty
,
yet
there
is
justification
in
the
free-grace
of
God
,
though
not
of
the
sinne
,
yet
of
the
person
.
There
might
be
very
much
writ
of
this
subject
,
but
I
onely
touch
it
here
,
because
it
is
more
fully
done
in
another
place
.
Fourthly
,
God
is
free
in
his
sanctifying
grace
;
his
holy
Spirit
as
the
winde
bloweth
where
it
listeth
;
Sanctification
must
needs
be
a
free
worke
,
because
it
is
the
worke
of
a
holy
God
in
unholy
soules
;
there
is
no
more
in
us
to
move
God
to
cleanse
us
from
our
blood
and
pollution
,
then
there
is
to
move
him
to
love
us
when
wee
lay
in
our
blood
,
so
that
no
eye
but
the
eye
of
his
grace
could
pitty
us
;
that
power
that
overcame
self
,
must
needs
be
freely
without
selfe
;
now
this
is
the
sanctifying
grace
of
God
in
the
soules
of
his
people
:
and
the
Apostle
Paul
speaking
of
the
worke
of
regeneration
in
his
soule
,
confesseth
,
it
is
meerely
of
grace
that
I
am
what
I
am
;
our
state
in
the
kingdome
of
glory
to
be
ever
with
the
Lord
;
that
is
also
the
workings
of
orinall
love
and
free-grace
in
God
,
to
be
heire
of
God
,
to
possesse
God
,
and
as
joynt-heirs
with
Christ
to
be
filled
with
his
glory
to
all
eternity
,
this
is
free-grace
,
it
is
too
bigge
to
stand
upon
any
other
foundation
:
but
as
two
undeniable
testimonies
in
the
free-grace
of
God
in
all
these
particulars
;
take
Gods
covenant
of
free-grace
,
and
Jesus
Christ
the
gift
of
his
free-grace
into
consideration
.
First
,
his
Covenant
in
Jer.
31.33
,
34.
What
out
of
God
could
oblige
God
to
make
such
a
covenant
as
this
is
,
God
engaging
himselfe
,
to
put
his
law
in
our
inward
parts
,
and
to
write
it
in
our
hearts
,
and
that
he
will
be
our
God
,
and
we
shall
be
his
people
;
that
all
shall
know
his
way
,
and
that
he
will
forgive
our
iniquity
,
and
remember
our
sinnes
no
more
.
This
may
well
be
called
the
covenant
of
free-grace
,
for
it
is
the
grace
of
God
freely
engaging
himselfe
to
doe
all
this
for
us
and
in
us
;
it
is
too
large
to
open
where
it
is
only
brought
as
a
proofe
:
but
this
I
can
truly
say
of
it
,
it
is
in
every
part
,
and
in
the
whole
,
the
free-grace
of
God
,
hee
forgives
all
iniquity
,
blots
out
all
sinnes
,
writes
his
holy
law
in
the
hearts
and
inward
parts
of
his
people
,
teacheth
them
all
to
know
his
way
,
and
all
this
of
his
free-grace
,
and
to
all
this
freenesse
of
grace
he
bindeth
up
himself
by
covenant
,
not
to
make
himselfe
more
faithfull
,
for
he
is
eternally
and
infinitely
faithful
:
but
to
make
us
more
believing
,
because
by
nature
we
believe
in
works
,
not
in
free-grace
.
But
consider
the
Lord
Jesus
Christ
,
who
is
the
great
gift
of
Gods
free-grace
,
in
whom
God
filleth
his
people
with
grace
and
glory
to
all
eternity
;
whom
God
predestinates
to
the
adoption
of
children
,
hee
doth
it
by
Jesus
Christ
,
Ephes.
1.5
.
Whom
he
cals
and
quickens
,
hee
doth
it
together
with
Christ
,
Ephes.
2.5
.
Whom
he
justifieth
freely
of
his
grace
,
hee
doth
it
through
the
redemption
that
is
in
Jesus
Christ
,
Rom.
3.24
.
When
God
in
his
free-grace
gives
wisdome
,
righteousnesse
,
sanctification
and
redemption
,
hee
gives
it
in
Christ
,
and
makes
Jesus
Christ
to
be
all
this
to
his
people
,
1
Cor.
1.30
.
When
God
glorifies
his
people
with
himselfe
for
ever
,
he
doth
it
as
joynt-heirs
with
Christ
.
After
he
had
suffered
in
the
flesh
for
us
,
he
goeth
to
heaven
and
glory
to
prepare
mansions
for
us
,
&
comes
again
to
receive
us
to
himselfe
.
Now
upon
all
these
considerations
,
tel
me
whether
all
the
salvation
in
part
or
whole
of
the
people
of
God
be
not
the
only
workings
&
designe
of
the
eternal
love
and
free-grace
of
God
,
I
hope
none
wil
be
so
gracelesse
as
to
deny
it
:
and
to
such
as
acknowledge
it
,
to
them
I
say
,
this
is
a
generall
full
of
particulers
,
for
such
as
glory
to
glory
in
the
Lord
.
A
believing
soule
wil
tel
you
this
,
he
can
glory
in
his
election
,
through
the
free-grace
of
God
in
Jesus
Christ
,
that
none
is
,
or
shall
ever
be
able
to
plucke
him
out
of
Gods
hands
;
and
hee
will
tell
you
that
he
is
called
into
union
with
Christ
,
by
that
eternall
free-grace
of
God
which
will
surely
keepe
him
,
that
he
can
never
fall
totally
away
;
Christ
must
have
his
whole
body
compleat
in
heaven
,
not
lose
one
member
;
hee
wil
also
glory
through
the
free-grace
of
God
in
this
,
that
Christ
is
made
his
Righteousnesse
and
Justification
,
so
that
hee
stands
compleate
before
God
in
him
:
Free-grace
made
Christ
sinne
for
me
sayes
this
soule
,
that
I
might
be
made
the
righteousnesse
of
God
in
him
,
2
Cor.
5.
last
.
Jesus
Christ
in
the
designe
of
Gods
free-grace
hath
borne
sinne
,
death
,
hel
,
law
,
and
curse
for
me
;
that
I
am
for
ever
acquitted
from
the
condemning
,
reigning
,
or
devouring
power
of
any
,
or
of
all
these
.
Now
sayes
this
soule
,
tel
me
you
that
understand
;
Is
nor
this
God
of
free-grace
the
only
subject
of
a
Saints
glory
?
Nay
,
I
wil
tel
you
more
,
God
himselfe
is
the
fulnesse
of
his
peoples
glory
to
all
eternity
;
hee
lets
the
Worldlings
for
a
little
time
to
glut
themselves
with
the
World
,
but
himselfe
is
the
free
,
the
full
,
and
eternal
glory
of
his
people
in
the
Ages
to
come
,
even
to
all
eternity
;
hee
is
filling
his
people
with
the
exceeding
riches
of
his
grace
and
kindnesse
in
Christ
Jesus
,
Ephes.
2.7
.
God
doth
to
all
eternity
set
open
his
bosom
;
and
not
give
to
such
as
are
heirs
of
himselfe
,
flagons
,
but
oceans
of
love
and
glory
:
It
must
needs
be
glory
if
it
be
Gods
love
.
Now
this
,
I
and
more
then
this
,
more
then
eternity
can
tel
is
the
free-grace
of
God
,
therefore
let
him
that
glorieth
glory
in
the
Lord
,
for
he
is
God
,
the
only
fountaine
and
fulnesse
of
free-grace
.
But
if
any
should
object
and
say
,
if
grace
be
thus
free
in
God
,
to
elect
,
call
,
justifie
,
sanctifie
,
and
glorifie
his
people
meerely
of
his
free-grace
;
why
then
did
Christ
take
flesh
,
and
in
the
flesh
satisfie
the
utmost
of
Gods
justice
for
the
sinnes
of
his
people
:
It
seemes
to
appeare
that
God
was
satisfied
in
his
justice
,
he
had
the
debt
paid
,
how
then
doe
you
make
it
grace
?
To
this
I
answer
,
that
in
its
proper
place
I
shal
make
use
of
this
argument
to
clear
up
the
glory
of
God
in
the
exactnesse
of
his
justice
,
but
it
doth
no
ways
diminish
the
freeness
of
his
grace
to
us
;
for
it
is
free-grace
that
made
Christ
to
be
the
satisfaction
of
divine
justice
for
our
sinnes
,
and
that
God
satisfies
his
owne
justice
in
himselfe
,
doth
no
more
make
his
grace
not
to
be
free
,
then
the
making
his
Covenant
in
himselfe
could
keepe
that
from
being
free
,
that
justice
is
satisfied
makes
it
ful
redemption
to
us
,
but
that
God
doth
it
in
Christ
,
which
is
wholly
out
of
our selves
,
keeps
it
very
exactly
to
bee
the
redemption
of
free-grace
.
Wee
are
justified
freely
by
his
grace
through
the
redemption
that
is
in
Christ
,
Rom.
3.24
.
That
God
doth
satisfie
his
justice
in
Christ
,
it
is
that
through
him
we
might
be
made
partake
is
of
the
redemption
of
his
grace
,
it
is
grace
redeemes
and
just
fies
by
Christ
:
but
Christ
the
gift
of
Gods
grace
cannot
diminish
his
grace
;
that
which
God
gives
his
people
through
Christ
,
though
he
satisfies
his
justice
in
the
way
,
yet
he
magnifies
the
freenesse
of
his
grace
in
the
work
.
A
third
particular
is
this
:
The
riches
of
Gods
mercy
.
The
Apostle
Paul
glories
in
God
upon
this
very
consideration
in
Ephes.
2.4
.
But
God
who
is
rich
in
mercy
for
his
great
love
wherewith
hee
loved
us
,
and
so
forwards
.
God
to
manifest
his
great
love
wherewith
he
loved
his
people
,
bestowes
on
them
the
riches
of
his
mercy
,
namely
his
eternal
love
,
his
free-grace
,
his
beloved
Sonne
,
and
in
him
election
,
calling
,
justification
,
sanctification
,
and
glorification
,
and
his
holy
spirit
in
these
,
now
this
will
be
acknowledged
to
be
rich
mercy
;
many
doe
pretend
to
be
givers
,
though
they
have
nothing
but
what
they
first
receive
:
but
none
I
am
sure
but
blasphemers
can
pretend
to
be
givers
of
such
rich
mercies
as
these
.
God
is
the
onely
fountaine
and
giver
of
these
more
exceeding
and
eternall
weights
of
glory
.
Nay
,
that
which
Worldlings
make
their
God
(
namely
the
World
)
it
was
created
by
him
and
for
him
:
and
though
it
be
a
curse
to
them
that
know
no
other
God
,
yet
every
piece
and
parcell
of
it
sanctified
is
a
blessing
,
and
a
rich
mercy
of
God
to
his
chosen
people
;
love
makes
all
conditions
to
be
rich
mercy
of
God
to
them
.
It
was
a
rich
mercy
to
a
darke
world
,
to
say
,
let
there
be
light
,
and
it
was
so
:
but
then
how
rich
is
God
in
mercy
,
when
he
makes
known
his
eternall
love
,
and
shines
through
the
wounds
of
Christ
by
his
owne
spirit
into
a
darke
soule
,
and
bids
the
soule
be
of
good
cheere
,
its
sinnes
are
forgiven
;
It
stands
compleat
in
Christ
,
and
is
an
heire
of
God
,
a
joynt-heire
with
Christ
;
however
men
may
slight
the
riches
of
these
spiritual
mercies
whilst
they
are
glutting
their
soules
with
the
World
,
yet
let
them
remember
the
time
is
not
farre
off
,
when
death
shall
close
their
eyes
,
and
their
soules
sit
upod
their
trembling
lips
,
and
then
a
glimpse
of
a
reconciled
God
in
Christ
will
be
found
a
rich
mercy
.
The
Apostle
cals
the
love
of
God
heights
and
breadths
,
depths
and
lengths
of
love
:
Hee
takes
in
all
that
hee
could
reckon
up
to
shew
the
exceeding
riches
of
it
;
God
is
the
fulnesse
of
glory
and
the
fountaine
of
mercy
,
therefore
his
mercies
must
needs
be
rich
and
full
of
glory
:
So
then
as
riches
of
mercy
is
a
subject
of
glory
,
let
him
that
glorieth
glory
in
the
Lord
.
In
the
next
place
,
Consider
the
faithfulnesse
of
God
in
making
good
of
his
promises
.
God
is
a
free
God
in
all
his
promises
,
he
onely
ingages
himselfe
,
no
soule
can
ingage
God
;
for
to
receive
all
from
God
,
and
yet
to
oblige
God
,
is
a
contradiction
:
the
first
is
a
truth
of
God
,
what
the
latter
is
,
I
leave
the
Reader
to
judge
.
But
as
God
is
free
in
all
his
promises
,
the
whole
workings
of
God
in
the
world
is
an
ample
testimony
to
this
truth
and
faithfulnesse
of
God
;
but
yet
for
more
particular
proofe
take
two
or
three
Scriptures
,
First
,
Gods
promises
at
the
fault
of
the
first
Adam
,
to
give
the
Lord
Jesus
Christ
the
second
Adam
,
in
Gen.
3.15
.
That
the
Seed
of
the
Woman
(
namely
Christ
)
should
bruise
the
Serpents
head
.
This
Serpent
is
the
Devill
.
Now
to
the
making
good
of
this
promise
,
the
whole
word
of
God
,
and
the
salvation
of
his
people
is
a
full
testimony
.
For
another
great
promise
,
take
that
of
Gods
giving
his
Spirit
to
his
people
to
teach
them
,
and
to
lead
them
into
all
truth
,
and
by
which
he
doth
write
his
Law
in
the
hearts
and
inward
parts
of
his
people
,
Jer.
31.33
.
John
14.26
.
Now
how
God
doth
make
good
this
promise
,
such
as
be
truly
spirituall
can
give
in
their
testimony
,
and
I
doubt
not
but
God
hath
many
thousand
such
witnesses
in
the
world
,
though
such
as
know
him
not
,
doe
blaspheme
and
scoff
at
him
,
in
scoffing
at
his
Spirit
in
his
people
,
yet
Saints
in
truth
will
tell
you
,
that
they
in
themselves
are
darknesse
,
and
God
is
onely
light
,
and
it
is
the
Spirit
of
God
in
them
that
is
their
light
,
that
they
know
no
truths
of
Jesus
but
by
the
Spirit
,
nor
did
they
ever
truly
worship
,
or
know
how
to
worship
God
in
truth
,
but
in
&
by
the
Spirit
;
and
until
they
received
this
light
,
they
worshipped
the
unknown
God
.
Though
Gods
wil
be
free
in
the
manner
,
and
measure
,
and
time
of
his
dispensations
,
yet
he
is
certainly
faithfull
to
the
matter
of
his
promises
,
so
that
all
his
people
shall
beare
him
witnesse
,
that
he
is
a
faithfull
God
in
making
good
his
free
promises
.
In
a
case
more
particular
,
take
Gods
promises
to
Abraham
concerning
Isaac
,
how
fully
did
God
make
that
promise
good
,
though
from
dead
loynes
,
and
a
dead
womb
,
yet
nothing
can
hinder
the
living
God
from
being
faithfull
to
his
promises
;
nay
,
though
God
commanded
Abraham
to
sacrifice
this
sonne
of
promise
,
and
to
suffer
the
knife
to
be
almost
at
his
throat
,
yet
God
makes
good
his
promise
,
and
doth
all
this
but
to
try
Abrahams
faith
,
not
to
break
the
least
tittle
of
his
own
faithfulnesse
.
The
wicked
that
know
not
God
,
and
despise
him
,
shall
find
him
a
faithfull
God
in
making
good
all
his
judgements
upon
them
.
Now
sayes
the
beleeving
soule
,
Here
is
another
particular
,
the
faithfulnesse
of
God
in
making
good
all
his
promises
,
therefore
let
him
that
glorieth
glory
in
the
Lord
.
A
fifth
particular
is
this
,
namely
,
The
exactnesse
of
Gods
Justice
.
That
one
example
of
our
Saviour
Christ
,
will
stop
the
mouthes
of
all
gainsayers
to
this
particular
,
when
Christ
did
in
the
flesh
hang
upon
the
Crosse
,
bearing
all
the
sinne
of
his
people
upon
him
,
and
having
the
whole
debt
to
satisfie
,
he
did
then
finish
his
satisfaction
before
he
came
down
from
his
suffering
,
our
Saviour
tells
us
himselfe
that
the
work
was
finished
.
So
the
Author
to
the
Hebrewes
,
Chap.
10.
v.
14.
For
by
one
offering
hee
hath
perfected
for
ever
them
that
are
sanctified
.
Christ
by
this
one
offering
of
himself
did
make
a
perfect
satisfaction
to
divine
Justice
,
otherwise
such
as
he
died
for
,
could
not
be
made
perfect
,
nor
could
that
of
the
Apostle
be
a
truth
,
That
there
is
no
condemnation
to
them
that
are
in
Christ
Jesus
.
Nay
God
himselfe
by
the
Prophet
Isaiah
in
Chap.
53.11
.
doth
acknowledge
satisfactions
in
the
sufferings
of
Christ
,
He
shall
see
of
the
travell
of
his
soule
,
and
shall
bee
satisfied
.
God
in
Christ
doth
behold
his
divine
justice
fully
satisfied
for
the
sinne
of
his
people
:
for
that
is
the
whole
drift
of
the
Prophet
in
that
chapter
,
to
shew
forth
the
sufferings
and
satisfaction
of
Christ
to
Gods
justice
;
so
that
we
see
the
exactnesse
of
Gods
justice
,
that
his
beloved
Sonne
,
when
once
made
a
propitiation
for
sinne
,
must
pay
the
utmost
of
the
debt
,
so
that
he
doth
perfectly
discharge
.
There
is
exceeding
much
in
this
for
beleevere
to
glory
in
God
,
but
I
shall
forbeare
inlargements
.
I
am
sure
it
is
a
full
proofe
to
that
which
I
produce
it
for
.
Pharaoh
and
all
his
Host
in
the
red
Sea
,
is
another
remarkable
testimony
of
the
exactnesse
of
Gods
justice
;
so
were
those
murmurers
and
idolaters
in
the
wildernes
,
&
Gods
dealing
with
that
King
which
cut
off
the
great
toes
and
thumbs
of
so
many
Kings
,
so
that
we
see
God
is
exact
in
his
justice
,
and
exceeding
glorious
in
it
:
so
in
this
particular
,
he
that
glorieth
let
him
glory
in
the
Lord
.
In
the
sixth
place
,
Consider
God
in
the
perfection
of
his
holinesse
,
righteousnesse
,
and
purity
;
so
if
you
can
either
finde
spot
or
wrinkle
in
him
,
nay
he
will
not
leave
either
spot
or
wrinkle
in
any
he
takes
into
union
with
himselfe
,
he
makes
himself
to
be
his
peoples
inheritance
,
that
so
they
may
be
holy
in
his
holinesse
,
righteous
in
his
righteousnesse
,
and
pure
in
his
purity
.
God
is
so
perfect
in
holinesse
,
that
he
abhorres
every
unholy
thing
;
so
exact
in
righteousnesse
,
that
the
righteousnesse
of
the
Scribes
and
Pharisees
is
no
better
then
drosse
and
dung
when
Christ
the
righteousnesse
of
God
appeares
.
God
is
so
full
of
purity
,
that
he
is
nothing
else
,
and
yet
he
is
all
,
but
he
is
all
pure
in
all
he
is
,
so
that
in
this
consideration
also
,
such
as
will
glory
let
them
glory
in
the
Lord
.
Again
,
Consider
the
infinitenesse
of
the
power
of
Gods
wisdome
.
Heaven
and
earth
is
full
of
this
glory
;
by
his
power
he
makes
and
preserves
,
gives
being
and
maintaines
being
to
all
things
.
Heaven
is
his
throne
,
and
Earth
is
his
footstoole
,
Monarkes
are
but
wormes
under
his
feet
.
Isaiah
40.15
.
So
are
the
Nations
of
the
earth
as
the
drop
of
a
Bucket
,
and
counted
but
as
the
small
dust
of
the
Ballance
,
when
they
are
counted
to
God
,
they
are
lesse
then
nothing
and
vanity
.
If
all
created
Beings
were
sum'd
up
in
one
,
they
are
all
but
vanity
,
and
make
nothing
to
be
compared
with
the
infinite
power
of
God
which
created
them
,
God
is
not
onely
infinitly
full
of
power
to
doe
what
he
will
,
but
he
is
infinitly
wise
to
know
what
to
doe
,
how
to
doe
,
and
when
to
doe
for
his
own
glory
.
To
this
of
the
wisdome
of
God
,
I
think
I
shall
offer
one
proofe
,
will
be
either
convincing
or
silencing
all
that
doe
acknowledge
God
,
and
that
is
namely
this
,
The
mystery
of
godlinesse
,
Christ
in
the
flesh
.
It
is
a
mistery
above
any
wisdome
but
Gods
to
reveale
;
Oh
then
how
great
is
that
wisdome
which
could
make
such
a
mistery
;
this
mistery
may
be
admired
by
Saints
on
Earth
,
but
it
will
never
be
fully
understood
till
wee
come
to
Heaven
.
The
reason
is
,
it
is
so
great
a
mistery
,
then
surely
it
must
be
infinite
wisdome
that
is
the
fountaine
of
this
mistery
;
the
depths
of
God
are
deep
indeed
,
infinitely
deepe
.
My
meaning
is
not
to
enlarge
in
these
particulars
,
onely
to
give
a
tast
of
things
wherein
God
only
will
appeare
the
proper
subject
of
his
peoples
glory
:
so
that
such
as
glory
may
glory
in
the
Lord
.
The
last
particular
I
shall
mention
is
this
,
the
eternity
of
God
;
that
God
is
eternall
in
all
he
is
,
the
Lord
tels
us
in
one
Scripture
,
I
am
God
that
changes
not
,
hee
waxeth
not
old
as
doth
a
garment
,
hee
dwelleth
in
eternity
,
God
is
the
same
yesterday
,
to
day
,
&
for
ever
.
Now
this
is
a
fit
subject
for
Saints
to
glory
in
,
not
only
a
glorious
God
,
but
the
God
of
eternall
glory
,
and
a
God
that
is
eternally
glorious
.
Now
give
me
leave
to
sum
up
all
the
former
,
and
to
adde
this
to
them
,
and
then
see
what
we
can
say
for
this
glory
,
and
for
this
God
the
subject
of
our
glory
,
who
is
First
,
the
God
of
originall
and
eternall
love
.
Secondly
,
the
God
of
free
grace
,
and
eternally
so
.
Thirdly
,
a
God
rich
in
mercy
,
and
that
to
all
eternity
.
Fourthly
,
a
God
faithfull
,
in
making
good
all
his
promises
,
and
in
this
also
he
is
an
eternall
God
.
Fifthly
,
God
is
exact
in
his
justice
,
and
this
to
all
eternity
.
Sixthly
,
God
is
a
God
perfect
in
holinesse
,
righteousnesse
,
and
purity
.
And
in
all
these
God
is
eternall
.
Lastly
,
a
God
infinite
in
power
,
and
wisdome
;
and
in
these
eeternall
,
his
power
is
eternall
power
,
and
his
wisdome
eternall
wisdome
.
Now
tell
me
if
the
first
Scripture
be
not
a
weighty
exhortation
,
He
that
glorieth
let
him
glory
in
the
Lord
.
Take
this
as
a
foundation
,
and
carry
it
all
along
in
your
eye
,
That
purely
what
God
is
in
himselfe
,
is
the
onely
matter
and
subject
of
his
peoples
glory
.
For
that
is
the
exhortation
,
Hee
that
glorieth
let
him
glory
in
the
Lord
.
And
I
desire
to
carry
soules
home
to
God
himself
,
that
our
soules
may
drinke
the
water
of
life
at
the
fountain
of
life
,
there
it
is
eternally
the
same
.
A
soule
that
doth
truly
and
purely
glory
in
God
himselfe
,
will
tell
you
that
it
findes
God
to
be
a
God
of
originall
,
eternall
love
and
free
grace
.
And
therefore
sayes
this
soule
,
Blessed
be
this
God
,
I
beleeve
all
my
iniquities
are
pardoned
,
and
my
sinnes
blotted
out
by
the
blood
of
Christ
,
so
they
shall
never
more
be
remembred
,
or
charged
against
me
;
for
the
originall
love
and
free
grace
of
God
hath
laid
them
all
on
Christ
,
and
he
hath
given
exact
satisfaction
to
the
Divine
Justice
of
God
,
so
that
through
eternall
love
and
free
grace
,
I
am
acquitted
and
just
fied
in
the
fight
of
the
eternall
,
holy
,
righteous
,
and
pure
God
;
and
in
this
eternall
love
and
free
grace
of
God
,
I
am
united
to
Christ
,
so
that
Christ
the
Wisdome
,
Sanctification
,
and
Redemption
of
God
,
is
mine
,
and
I
am
his
,
Christ
made
sinne
for
me
,
and
I
made
the
righteousnesse
of
God
in
him
,
so
that
when
I
glory
in
my
redemption
,
I
glory
in
God
,
in
his
originall
love
and
free
grace
.
When
I
say
the
Law
of
God
cannot
condemne
me
,
I
doe
not
affirme
that
I
have
kept
the
Law
in
my selfe
,
and
so
glory
in
the
righteousnesse
of
the
Law
,
which
is
of
workes
;
but
I
glory
in
the
original
eternal
love
of
God
,
&
his
free
grace
,
that
hath
made
Christ
my
righteousnesse
,
who
hath
fulfilled
the
Law
for
me
,
and
is
daily
doing
it
in
me
by
the
power
of
his
grace
,
Rom.
6.14
.
And
give
me
leave
to
glory
then
,
sayes
this
soule
,
though
it
bee
great
things
that
I
glory
of
,
so
long
as
God
himselfe
is
the
subject
of
my
glory
;
no
Legalist
can
hinder
God
of
the
Soveraignty
of
his
original
love
,
and
free
grace
,
so
that
when
God
assures
any
soul
of
this
his
salvation
,
and
the
soule
glories
in
it
,
this
soule
glories
in
the
Lord
.
Come
and
see
,
sayes
this
soule
,
the
glory
of
the
Lord
,
I
am
saved
meerly
by
the
free
grace
of
God
,
his
original
and
eternal
love
hath
plucked
me
out
of
sinne
,
self
,
eternal
death
,
hell
,
law
,
grav
,
the
power
of
Satan
.
and
eternal
condemnation
,
and
made
me
one
with
Christ
,
and
heire
of
himselfe
,
a
joynt
heire
with
Christ
in
eternall
glory
.
This
is
my
God
,
sayes
the
soule
,
all
this
is
the
fruits
of
his
love
,
and
free
grace
,
riches
of
mercy
,
and
faithfulnesse
in
his
covenant
and
promises
,
the
exactnesse
of
his
justice
upon
Christ
,
is
perfection
of
justification
to
my
soule
in
union
with
Christ
;
the
perfection
of
his
holinesse
,
righteousnesse
and
purity
,
is
the
glory
of
my
soule
,
whose
life
is
hid
with
Christ
in
God
;
the
baptizing
of
his
holy
Spirit
,
in
which
the
elect
in
Christ
are
buried
with
him
to
sinne
,
makes
the
resurrection
of
Christ
,
and
the
new
creature
in
me
,
sayes
this
soule
.
And
all
this
is
God
,
meerly
what
God
is
in
himselfe
,
saving
,
justifying
,
and
sanctifying
glorifying
grace
,
all
is
Gods
grace
,
all
this
is
free
grace
,
and
all
this
free
grace
is
my
God
,
sayes
the
beleeving
soule
:
therefore
(
sayes
this
soule
)
come
O
man
,
and
taste
how
good
the
Lord
is
,
Here
is
Milk
and
hony
freely
without
price
,
and
without
money
,
Isai
.
Chap.
55.1
.
If
this
soule
meets
with
a
beleeving
heart
,
it
presently
holds
forth
a
bleeding
Christ
;
and
if
a
soule
that
argues
against
its
own
salvation
,
why
sayes
this
soule
,
consider
grace
is
free
,
your
salvation
hath
no
other
foundation
but
the
original
love
and
free
grace
of
God
.
God
concluded
all
under
sinne
,
that
salvation
might
he
of
grace
.
No
soule
since
the
fall
of
Adam
could
ever
plead
it selfe
before
God
:
the
whole
frame
of
salvation
stands
upon
the
free
grace
of
God
;
now
you
have
nothing
to
argue
against
but
free
grace
,
your
not
being
worthy
can
neuer
make
God
not
to
be
gracious
:
you
see
nothing
lovely
in
your selves
that
cannot
hinder
,
for
God
is
the
original
of
love
,
you
can
in
no
measure
keep
the
Law
,
the
Law
it
was
to
convince
of
sinne
,
not
to
justifie
any
soule
;
but
Christ
the
gift
of
free
grace
,
he
hath
satisfied
and
fulfilled
the
Law
for
all
his
elect
,
say
what
you
can
,
I
will
answer
you
,
sayes
this
soule
with
God
,
that
is
with
eternal
love
and
free
grace
.
If
God
should
suffer
Selfe
,
sayes
this
soule
,
to
have
share
in
salvation
,
I
were
as
miserable
as
any
soule
alive
;
for
I
am
as
much
under
sinne
in
my selfe
,
as
any
other
soule
,
but
the
glory
of
my
salvation
is
my
God
,
this
I
beleeve
by
his
Spirit
,
that
himselfe
is
my
salvation
,
his
own
eternal
Being
is
my
eternal
life
,
his
original
love
and
his
free
grace
which
is
of
himselfe
,
is
the
everlasting
salvation
of
my
eternall
soule
.
And
sayes
this
soule
,
upon
this
assurance
I
am
able
to
goe
to
God
himselfe
through
Christ
,
by
his
Spirit
,
to
plead
my
interest
in
him
,
to
plead
my
salvation
to
be
eternal
,
because
it
is
the
salvation
of
his
own
originall
love
and
free
grace
;
so
that
it
can
never
faile
and
come
to
nothing
,
because
in
the
eternall
God
:
and
when
Satan
would
shake
me
out
of
my
assurance
,
I
carry
him
to
my
God
and
let
Satan
know
,
that
my
salvation
standeth
not
upon
my
own
legges
,
but
is
the
worke
of
the
eternal
original
love
and
free
grace
of
my
God
,
which
is
above
the
reach
of
Satan
,
because
in
the
very
Being
of
God
;
for
God
is
love
and
free
grace
.
Thus
a
beleeving
soule
makes
God
the
onely
subject
of
his
glory
:
and
from
this
foundation
such
a
soule
can
never
want
a
proper
subject
to
glory
in
.
Saints
would
be
glad
to
finde
loving
kindnesse
,
mercy
,
faithfulnesse
,
justice
,
holinesse
,
righteousnesse
,
and
purity
amongst
men
:
and
truly
these
beames
of
God
in
his
people
,
makes
them
very
glorious
;
and
the
want
of
these
is
not
onely
a
shame
,
but
the
misery
of
this
our
present
age
.
These
sparks
of
God
make
men
truly
Noble
,
and
the
going
out
of
these
is
the
innobility
of
the
times
we
live
in
;
but
neverthelesse
Gods
people
are
not
at
a
losse
for
a
subject
of
glory
:
For
God
is
this
,
all
this
,
and
eternally
this
,
in
the
infinite
fulnesse
and
glory
of
it
.
Therefore
what
remaines
but
to
presse
home
,
and
to
take
up
the
Apostles
exhortation
,
He
that
glorieth
let
him
glory
in
the
Lord
,
in
the
God
of
Grace
,
and
that
our
names
are
written
in
the
book
of
life
,
with
the
blood
of
Christ
,
the
gift
of
his
grace
,
that
we
have
our
inheritance
in
the
New
Jerusalem
,
so
that
if
these
earthly
tabernacles
were
dissolved
,
we
have
a
building
with
God
,
an
house
not
made
with
hands
,
but
eternal
in
the
heavens
,
2
Cor.
5.1
.
This
wil
be
lasting
glory
,
when
as
the
longest
day
the
worldlings
glory
lives
,
is
but
till
the
earthly
tabernacles
bee
dissolved
:
their
joy
and
glory
amounts
to
no
more
then
the
crackling
of
thornes
under
a
pot
,
it
is
certainly
perishing
,
because
it
is
not
God
himselfe
.
It
were
well
if
Saints
did
not
suck
in
too
much
of
this
perishing
glory
.
But
there
is
another
glory
which
Saints
too
often
sit
down
in
,
and
too
much
make
their
boasts
of
,
which
is
short
of
the
true
subject
of
glory
;
even
GOD
himselfe
.
And
that
is
Circumcision
and
Uncircumcision
;
Paul
,
Apollo
,
and
Cephas
,
externals
,
formes
,
outsides
,
somethings
in
the
way
of
God
,
when
they
should
only
glory
in
the
end
,
God
himselfe
;
a
soule
that
truly
lives
in
God
,
submits
to
all
the
will
of
God
,
and
walkes
in
all
the
wayes
of
God
,
revealed
to
it
by
the
Spirit
,
but
lookes
upon
them
all
as
below
his
rest
.
Hee
can
fixe
and
glory
in
none
but
God
himselfe
;
it
pleaseth
God
through
meane
things
to
make
known
himselfe
to
his
people
,
and
to
have
communion
with
his
people
in
:
but
hee
contrives
and
makes
up
the
salvation
,
the
life
,
rest
,
and
glory
of
his
people
in
his
owne
eternal
love
and
free-grace
,
and
would
not
have
his
people
lye
downe
in
the
streames
,
but
passe
through
them
into
the
Ocean
of
his
owne
bosome
of
love
and
free-grace
;
it
wil
be
a
smal
advantage
when
Christ
comes
to
make
up
his
jewels
,
for
any
soule
to
say
,
I
was
of
this
Church
;
or
of
that
,
known
by
this
name
or
the
other
:
Circumcised
or
not
circumcised
availes
not
at
that
day
;
Christ
lookes
for
the
new
creature
,
his
owne
image
,
the
worke
of
the
eternal
love
and
free
grace
of
God
in
every
soule
:
The
glory
of
that
day
will
be
,
God
is
mine
and
I
am
his
:
His
free-grace
is
my
salvation
,
and
my
salvation
is
the
worke
and
fruits
of
his
owne
eternal
love
and
free-grace
.
Therefore
sayes
the
Apostle
in
1
Cor.
3.22
,
23.
Let
no
man
glory
in
man
,
for
all
things
are
Gods
;
whether
Paul
,
or
Apollo
,
or
Cephas
,
or
the
world
,
or
life
,
or
death
,
or
things
present
,
or
things
to
come
,
all
are
Gods
,
and
yee
are
Christs
,
and
Christ
is
Gods
.
Glory
not
in
man
,
nor
any
thing
comes
by
man
,
all
these
are
yours
in
that
great
gift
the
Lord
Jesus
Christ
;
glory
in
him
,
then
you
have
a
right
subject
for
your
glory
,
namely
God
.
Paul
and
Apollo
is
yours
to
use
,
but
not
to
glory
in
:
Christ
,
and
God
in
Christ
is
the
only
centre
for
a
Saint
to
rest
and
glory
in
.
Oh
then
away
with
any
lower
glory
then
the
Lord
himselfe
,
hee
is
a
never
failing
glory
,
at
his
right
hand
are
glories
for
evermore
.
In
the
21.
of
Revel.
23.
The
glory
of
God
is
the
light
of
the
new
Jerusalem
,
and
the
Lamb
is
the
light
thereof
.
It
is
only
God
in
Christ
that
is
the
glory
of
heavenly
soules
,
therefore
let
such
soules
glory
in
nothing
else
.
It
is
very
unbecoming
the
heires
of
Canaan
to
take
up
their
glory
in
the
Wildernesse
provision
,
much
lesse
to
hunger
after
the
Onyons
of
Aegypt
.
It
is
not
huskes
with
Swine
,
but
bread
in
our
Fathers
house
that
is
our
portion
as
children
,
then
surely
our
glory
should
be
in
God
and
in
Christ
the
bread
of
life
;
all
lower
glories
are
the
sin
and
shame
of
Saints
:
and
when
Gods
people
doe
take
up
lower
glories
,
it
pleaseth
the
Lord
in
much
mercy
to
take
away
those
dung
glories
that
his
people
may
be
ashamed
to
glory
in
any
thing
but
himselfe
,
who
is
the
everlasting
God
,
in
as
much
as
the
riches
of
the
eternal
love
and
free-grace
of
God
hath
made
himselfe
the
inheritance
of
his
people
and
their
glory
.
It
is
not
presumption
,
but
true
interest
and
duty
for
every
Saint
in
point
of
glory
to
overlooke
al
of
this
side
God
himselfe
,
and
not
to
rest
but
in
the
eternal
,
original
love
and
free-grace
of
God
.
I
shall
conclude
with
this
cordial
truth
to
all
the
people
of
God
:
Your
real
and
proper
glory
can
never
be
taken
from
you
,
because
't
is
God
himselfe
;
the
World
may
hate
and
persecute
Saints
because
of
this
,
but
they
shall
never
be
able
to
strippe
us
of
our
glory
;
it
may
be
they
thinke
to
doe
it
when
they
shal
scatter
Churches
and
Saints
from
one
another
:
but
this
is
their
darkenesse
,
they
know
not
Saints
proper
glory
,
God
himselfe
is
their
glory
,
he
is
the
glory
of
all
Church-fellowship
and
communion
with
Saints
.
Worldlings
are
mistaken
if
thy
thinke
to
put
out
this
glory
,
though
God
doth
many
times
make
use
of
meanās
in
which
hee
makes
knowne
himselfe
,
yet
hee
is
not
bound
up
to
meanes
.
If
the
men
of
the
World
could
so
scatter
Saints
,
as
they
should
never
see
the
faces
one
of
another
more
,
yet
by
this
they
cannot
hinder
them
from
seeing
the
face
of
God
in
Christ
,
and
this
is
Saints
glory
:
It
is
an
unexpressable
glory
,
that
our
glory
is
in
God
,
and
that
God
himselfe
is
his
peoples
glory
;
though
the
malice
of
men
seems
to
be
boundlesse
,
yet
certainly
their
power
is
bounded
,
they
are
in
fetters
and
chaines
before
they
come
to
their
owne
home
;
though
they
may
perfectly
envy
,
yet
they
cannot
in
the
least
disappoint
or
destroy
Saints
in
their
glory
;
God
can
in
a
moment
unpower
and
destroy
them
,
but
they
can
never
un-God
him
,
they
cannot
diminish
his
original
eternal
love
and
free-grace
,
and
rich
mercy
,
they
cannot
make
him
unjust
or
unfaithful
,
(
nay
they
shal
feele
that
he
is
both
.
)
They
cannot
strip
God
of
his
holinesse
,
righteousnesse
,
purity
,
power
,
perfection
,
infinitenesse
,
and
eternity
;
therefore
they
cannot
strippe
Saints
of
their
glory
,
because
God
in
all
this
,
and
all
he
is
,
is
his
peoples
glory
.
Saints
have
this
glory
above
a
dying
World
,
therefore
above
the
reach
of
dying
men
.
Oh
then
Saints
rejoyce
in
the
Lord
alwayes
,
glory
in
God
who
is
fulnesse
of
glory
;
let
the
World
see
we
have
meate
to
eate
which
they
know
not
of
,
and
a
God
to
glory
in
which
they
can
never
hinder
us
of
.
Let
them
see
that
wee
are
already
risen
with
Christ
into
his
glory
,
and
do
know
that
if
these
earthly
Tabernacles
were
dissolved
,
nothing
could
hinder
us
of
the
ful
enjoyment
of
our
God
in
glory
,
who
is
our
God
and
our
glory
:
so
that
the
Spirit
of
God
hath
imprinted
in
our
hearts
and
lives
this
precious
exhortation
;
He
that
gloryeth
let
him
glory
in
the
Lord
.
CHAP.
XIIII
.
Saints
have
victory
through
Christ
over
Death
,
and
by
faith
glory
in
it
.
1
Cor.
15.55
,
56
,
57.
verses
.
55.
O
Death
where
is
thy
sting
?
O
grave
where
is
thy
victory
?
56.
The
sting
of
death
is
sinne
,
and
the
strength
of
sin
is
the
Law
.
57.
But
thankes
be
to
God
which
giveth
us
the
victory
through
our
Lord
Jesus
Christ
.
THE
subject-matter
of
this
whole
Chapter
is
Death
,
and
the
Resurrection
from
the
Dead
.
The
generall
scope
of
these
three
verses
is
Death
,
and
that
under
a
two-fold
consideration
:
Death
in
its
strength
with
its
sting
,
and
Death
under
victory
bereaved
of
its
sting
.
Death
is
a
generall
subject
,
it
concernes
all
flesh
,
for
it
reacheth
&
puts
a
period
to
all
flesh
:
&
truly
as
this
&
other
Scriptures
holds
it
forth
,
it
is
a
very
weighty
subject
,
and
is
worthy
of
the
most
serious
meditations
and
considerations
of
all
dying
flesh
that
is
in
this
life
but
clay
wals
and
prisons
to
immortal
soules
;
such
fraile
buildings
.
Death
shal
certainely
cracke
,
and
leave
in
the
grave
til
they
be
crumbled
to
dust
,
from
whence
they
were
taken
:
but
the
weight
of
Death
lies
not
barely
in
this
,
as
it
puts
a
period
to
the
being
and
breathing
of
all
flesh
,
but
in
the
sting
of
death
which
is
sin
,
and
the
strength
of
sin
which
is
the
law
,
and
under
these
considerations
the
Apostle
takes
it
in
this
Scripture
,
and
in
vers.
55.
puts
a
holy
triumphing
question
:
O
Death
where
is
thy
sting
.
Not
that
hee
was
ignorant
what
was
the
sting
of
Death
;
for
in
the
very
next
verse
he
tels
us
what
is
the
sting
of
Death
,
and
the
strength
of
that
sting
:
but
hee
puts
the
question
,
to
let
Death
know
,
that
in
the
free-grace
of
God
through
Jesus
Christ
he
had
victory
over
him
:
As
if
he
had
said
,
Death
I
know
that
sinne
is
thy
sting
,
and
the
law
is
the
strength
of
sinne
:
but
this
I
know
in
the
Spirit
of
God
,
that
Christ
hath
born
my
sins
,
fulfilled
the
law
,
and
satisfied
divine
justice
for
my
soule
,
so
that
now
Death
thou
hast
no
sting
in
thee
for
me
;
Christ
in
taking
sin
from
me
,
hath
taken
thy
sting
from
thee
:
so
that
now
Thanks
be
to
God
which
giveth
me
victory
through
my
Lord
Jesus
Christ
.
I
can
with
glory
put
this
question
to
thee
;
O
Death
where
is
thy
sting
!
Death
shal
certainly
sit
in
the
bosome
,
looke
in
the
face
,
and
close
the
eyes
of
all
flesh
:
but
whether
in
this
presence
Death
appeares
a
friend
or
an
enemie
;
whether
with
,
or
without
his
sting
,
this
is
the
great
maine
thing
to
be
enquired
after
;
to
be
resolved
in
this
,
the
soule
must
look
up
to
Christ
,
behold
Death
first
in
him
.
To
be
more
distinct
upon
this
weighty
subject
,
take
some
particular
heads
and
observations
from
the
words
.
First
,
That
union
with
Christ
gives
Death
to
sinne
,
gives
satisfaction
to
the
law
and
victory
over
Death
.
The
Apostle
doth
acknowledge
that
sin
is
the
sting
of
Death
,
and
that
the
law
is
the
strength
of
sin
:
but
notwithstanding
hee
blesseth
God
for
victory
over
Death
through
our
Lord
Jesus
Christ
:
so
as
that
which
giveth
victory
over
Death
must
be
the
death
of
sin
,
and
the
satisfaction
of
the
law
:
and
that
is
saith
the
Text
,
our
Lord
Jesus
Christ
,
union
with
,
propriety
and
interest
in
Christ
;
Christ
by
dying
for
his
elect
body
,
did
not
only
save
them
from
their
sinnes
,
in
being
made
sinne
for
them
,
2
Cor.
5.
last
.
and
redeemed
them
from
the
curse
of
the
law
,
being
made
a
curse
for
them
,
Gal.
3.13
.
But
did
thereby
give
us
victory
over
Death
;
Christ
by
taking
away
sin
,
bereaves
Death
of
his
sting
,
by
which
Christ
conquers
Death
;
for
all
that
have
union
with
him
,
and
interest
in
him
:
so
that
through
Christ
that
loved
us
wee
are
conquerours
over
Death
.
Death
where
it
hath
no
sting
,
can
have
no
victory
,
but
the
death
of
sinne
is
victory
over
Death
.
Christ
he
overcomes
sinne
and
Death
by
dying
,
he
dyes
for
his
people
,
and
his
conquest
over
Death
was
for
them
for
whom
he
dyed
,
so
that
a
believing
soule
looking
upon
Death
through
Christ
,
doth
triumph
as
the
Apostle
here
:
O
death
where
is
thy
sting
!
And
doth
with
Christ
reigne
over
Death
,
as
an
enemie
destroyed
,
and
put
under
his
feete
,
vers.
25
,
26.
The
believing
soule
in
its
union
with
Christ
is
above
Death
,
as
Christ
is
above
it
;
not
but
that
the
bodies
of
Saints
shall
for
a
time
sleepe
in
the
grave
:
but
Death
being
without
its
sting
,
is
in
that
but
a
servant
,
to
put
Gods
children
to
bed
for
a
time
;
till
corruption
shall
have
put
on
incorruption
,
and
mortality
hath
put
on
immortality
:
and
then
shall
be
brought
to
passe
the
saying
that
is
written
:
Death
is
swallowed
up
in
victory
.
The
2d.
Observation
is
this
:
That
such
as
dye
not
in
union
with
Christ
,
they
dye
under
the
sting
and
victory
of
Death
.
Death
is
as
I
may
say
,
death
only
in
the
sting
;
when
the
sting
appeares
in
Death
,
then
and
then
only
hath
death
a
grim
countenance
,
it
is
sinne
that
puts
the
terrour
into
Death
:
but
when
the
sting
of
sinne
was
taken
away
,
the
Apostle
could
glory
in
,
and
over
Death
:
but
to
Christ
lesse
soules
Death
comes
in
its
full
power
;
It
is
appointed
for
all
men
once
to
dye
,
and
after
death
to
come
to
judgement
.
Now
to
a
Christ-lesse
soule
death
and
sin
appeares
together
,
and
the
sting
of
Death
which
is
sin
will
goe
along
with
the
soule
to
judgement
;
this
makes
death
to
be
dreadfull
to
such
poore
soules
:
and
here
Death
is
not
a
servant
to
lay
the
body
to
sleepe
,
but
a
Jayler
to
bring
soule
and
body
in
sinne
before
the
just
and
righteous
Judge
;
to
a
soule
out
of
Christ
,
it
is
death
to
thinke
of
appearing
before
a
righteous
and
holy
God
:
but
when
Death
comes
,
and
the
soule
must
certainly
appeare
before
this
tribunall
,
this
is
death
indeed
,
a
thousand
deaths
in
one
;
to
such
a
soule
it
is
death
to
live
,
because
the
sentence
will
be
,
goe
you
cursed
;
this
shall
be
your
curse
,
you
shall
live
for
ever
out
of
the
presence
and
glorious
enjoyment
of
the
everliving
,
holy
,
&
glorious
God
;
the
sting
of
death
is
sinne
.
Where
death
and
sinne
meets
in
one
soul
,
there
death
stings
to
death
,
and
then
it
is
truly
death
,
because
it
hath
its
sting
,
and
there
sinne
hath
its
strength
,
the
law
of
God
to
accuse
,
and
the
curse
of
that
law
to
condemne
to
all
eternity
;
thus
is
Death
in
strength
to
Christ-lesse
soules
,
soules
not
in
union
with
Christ
.
I
intend
not
in
this
meditation
to
take
in
all
the
parts
of
this
subject
,
for
then
I
should
be
very
large
.
Nor
shall
I
in
this
place
take
into
consideration
how
Christ
hath
delivered
his
people
from
sinne
and
the
curse
of
the
law
,
though
both
are
proper
to
this
Scripture
,
because
I
have
done
it
in
some
other
parts
of
this
booke
;
I
shall
take
that
for
granted
,
and
confine
my
meditations
to
that
which
I
judge
to
be
chiefe
upon
the
Apostles
spirit
in
this
Scripture
,
which
is
namely
this
;
The
glory
and
excellency
of
Saints
,
as
we
may
glory
in
and
triumph
over
Death
through
our
Lord
Jesus
Christ
.
First
,
a
Saint
through
Christ
may
glory
over
death
in
the
very
nature
of
it
.
Death
here
is
no
death
,
the
sting
being
taken
away
,
it
hath
as
it
were
lost
its
nature
,
it
is
changed
,
it
is
not
what
it
was
at
first
;
it
is
the
nature
of
Death
to
devoure
and
destroy
,
that
appeares
by
the
sting
which
is
sin
:
but
through
Christ
Death
is
bereaved
of
this
power
,
having
lost
its
sting
,
in
stead
of
a
destroyer
,
it
becomes
a
servant
,
not
only
to
God
,
but
to
Saints
also
.
Death
is
through
Christ
a
servant
to
all
Saints
,
to
waite
on
them
till
they
have
finished
their
worke
on
Earth
in
the
will
of
God
,
and
then
layes
them
to
rest
in
the
dust
;
It
waits
till
all
the
worke
be
done
,
and
then
doth
its
worke
in
the
appointment
of
God
,
resting
the
weary
body
from
its
labours
,
cracking
the
clay
walls
,
that
the
thirsting
soule
may
meete
its
Beloved
in
perfection
of
glory
:
so
meet
,
as
never
to
part
more
,
but
to
be
for
ever
with
the
Lord
,
to
behold
the
love
of
God
in
glory
,
and
be
for
ever
swallowed
up
in
the
glory
of
that
love
.
Death
,
which
in
it selfe
is
grim
and
frightfull
,
is
through
Christ
to
a
Saint
welcome
and
pleasing
,
because
it
comes
without
a
sting
,
and
hath
no
other
businesse
but
to
serve
Gods
end
,
in
freeing
both
soule
and
body
,
sets
the
foule
free
from
the
body
of
death
,
and
the
body
from
a
weary
and
toilesome
life
;
Death
is
but
a
sleep
in
which
the
body
lyes
,
till
at
the
glorious
appearance
of
Christ
it
riseth
incorruptible
;
the
nature
of
death
is
through
Christ
,
but
to
be
our
Fathers
messenger
to
bring
us
home
,
that
we
may
see
his
reconciled
face
in
glory
,
and
enjoy
the
mansions
prepared
for
us
;
that
wee
may
tast
the
love
of
his
heart
,
know
him
in
himselfe
,
reape
the
full
harvest
of
all
our
hopes
,
possessing
glory
above
the
life
of
faith
;
our
feasting
in
heaven
will
be
fruitions
,
not
a
crown
of
glory
in
promise
only
,
but
in
possession
,
the
joyes
,
the
hopes
,
the
desires
of
a
gracious
soule
in
all
his
life
,
is
by
death
brought
in
at
once
;
the
joy
of
this
soule
is
,
that
the
day
drawes
nigh
,
in
which
the
body
shall
be
dissolved
,
and
it
shall
be
with
Christ
:
It
hopes
to
meete
its
beloved
in
perfect
glory
,
and
never
part
more
,
it
desires
to
be
absent
from
the
body
,
and
present
with
the
Lord
:
and
in
all
,
this
death
is
through
Christ
a
servant
to
a
Saints
death
,
hath
all
its
poyson
in
its
sting
:
and
Christ
taking
away
the
sting
from
death
,
hath
quite
changed
the
nature
of
it
:
Death
with
its
sting
kils
where
it
conquers
,
but
Death
without
its
sting
only
changes
the
body
of
Saints
from
wormes
to
cold
clay
.
So
Job
,
hee
waited
all
the
dayes
of
his
appointed
time
till
his
change
came
;
by
death
Saints
change
their
place
,
but
not
their
company
,
whereas
before
they
lived
in
God
,
now
they
live
with
God
.
Saints
on
earth
have
communion
with
God
and
Christ
in
the
Spirit
,
and
Saints
in
heaven
have
the
same
company
,
but
in
greater
glory
.
Death
changes
our
place
of
communion
,
but
not
those
wee
have
communion
with
:
Saints
on
Earth
live
upon
love
tokens
from
God
and
Christ
sent
to
them
by
the
Spirit
;
but
in
Heaven
upon
the
originall
and
fulnesse
of
all
that
love
:
here
by
the
Spirit
we
read
the
love
and
kindnesse
of
God
and
Christ
in
a
Covenant
of
free-grace
,
and
many
gracious
promises
:
but
in
heaven
we
taste
of
love
in
the
fountaine
,
in
the
very
bosome
of
God
and
Christ
to
all
eternity
:
here
wee
glory
that
glory
waits
for
us
in
heaven
,
there
our
glory
is
to
be
swallowed
up
into
glory
,
and
to
be
made
glorious
in
the
fulnesse
of
that
glory
.
In
this
Saints
glory
over
the
nature
of
death
,
it
doth
not
kill
them
,
but
change
them
from
a
cloudy
,
to
a
more
exceeding
and
eternall
weight
of
glory
:
And
as
for
the
bodies
of
Saints
,
it
may
be
said
of
them
as
Christ
did
of
the
Rulers
daughter
,
shee
is
not
dead
but
sleepeth
.
Death
changes
them
in
this
,
their
sleep
is
something
longer
then
at
other
times
,
yet
they
are
not
dead
,
but
sleepe
,
for
Christ
is
the
life
of
Saints
And
because
Christ
lives
,
they
live
also
,
John
14.19
.
Their
clay
is
colder
in
this
sleepe
then
in
others
,
and
by
degrees
crumbles
into
dust
;
here
is
a
change
indeed
,
and
it
is
no
more
;
for
this
corruptible
must
put
on
incorruptible
,
and
this
mortality
must
put
on
immortality
,
and
then
it
will
fully
appeare
that
death
is
swallowed
up
in
victory
,
1
Cor.
53
,
54.
The
nature
of
Death
is
changed
by
Christs
taking
the
sting
away
,
from
being
the
King
of
terrours
;
it
becomes
the
messenger
of
glad
tidings
:
Death
is
now
so
free
from
terrours
,
that
it
brings
tidings
of
the
greatest
joy
to
Saints
,
it
tels
the
Spouse
of
Christ
she
shall
goe
and
be
for
ever
in
her
beloveds
armes
.
Your
wildernesse
days
are
accomplished
,
in
which
you
went
many
times
to
the
Watchmen
to
enquire
for
your
Beloved
,
and
you
found
them
in
the
darke
as
well
as
your selfe
:
but
now
you
shall
finde
your
Beloved
,
and
be
filled
with
his
love
,
and
live
in
the
light
of
the
Lord
for
ever
.
Death
tels
the
children
of
God
hee
is
come
to
fetch
them
home
to
their
Fathers
house
;
yea
,
to
their
Fathers
Kingdome
,
in
which
they
shall
all
reign
with
him
.
They
shall
be
as
children
under-age
no
longer
,
they
shall
now
possesse
the
mansions
prepared
from
eternity
to
eternity
;
not
only
have
all
teares
wiped
from
their
eyes
,
but
to
live
for
ever
in
the
beholding
and
enjoying
perfection
of
glory
.
Death
brings
glad
tidings
both
to
body
and
soule
;
it
tels
the
body
,
head
you
shall
ake
no
more
,
stomacke
you
shall
be
sicke
no
more
,
heart
you
shall
tremble
and
be
affraid
no
more
,
flesh
you
shall
bleed
and
smart
no
more
;
I
am
come
to
put
an
end
to
all
these
feares
and
troubles
,
God
will
looke
you
up
in
the
cabinet
of
the
earth
,
that
you
may
there
sleep
in
peace
till
Christ
raise
you
incorruptible
,
and
carry
you
into
glory
.
And
to
the
soule
sayes
Death
,
you
shall
have
no
more
time
for
sinne
and
vanity
;
perfect
holinesse
to
eternity
shall
now
swallow
you
up
,
I
come
only
to
put
an
end
to
sinning
dayes
;
you
shall
now
groane
under
sinne
no
more
,
that
body
which
held
you
,
and
was
subject
to
temptations
,
shall
now
goe
to
sleepe
in
the
dust
till
the
tempter
be
chained
up
in
eternall
darkenesse
;
in
stead
of
mourning
under
sin
,
you
shall
now
for
ever
glory
over
sin
,
your
feares
shall
end
,
so
shall
your
faith
;
for
in
stead
of
the
evidence
of
things
not
seene
,
you
shall
both
see
&
enjoy
the
heighths
,
breadths
,
depths
,
and
lengths
of
the
love
,
grace
,
kindnesse
,
faithfulnesse
,
and
glory
of
that
God
you
have
believed
in
.
Feare
not
me
sayes
Death
,
I
come
from
your
Father
,
so
as
you
māy
be
sure
I
have
no
commission
to
hurt
you
:
Christ
your
beloved
Huāband
,
Brother
,
Head
,
and
Redeemer
tooke
care
that
I
should
not
be
able
to
hurt
you
,
for
he
tooke
my
sting
from
me
before
I
should
come
unto
you
:
I
am
come
without
a
sting
to
tell
you
God
and
Christ
loves
you
:
but
that
is
not
all
my
errand
,
they
love
you
so
well
,
that
they
can
suffer
you
no
longer
to
be
out
of
the
full
enjoyment
of
their
love
,
and
I
am
sent
to
cracke
the
clay
walls
which
is
your
prison
,
that
you
may
flye
home
,
and
be
at
rest
;
there
your
rest
shall
be
as
high
as
heaven
,
and
filled
with
God
,
where
no
troubles
can
ever
reach
you
,
nor
no
power
be
able
to
unrest
you
;
this
is
the
true
nature
of
death
to
Saints
,
Christ
having
taken
sin
from
them
,
which
is
the
sting
of
death
:
so
that
in
all
this
,
and
exceedingly
more
may
believing
Saints
glory
in
the
very
nature
of
death
.
Secondly
,
a
Saint
through
Christ
may
glory
over
Death
in
the
time
of
it
,
though
it
be
uncertain
in
the
time
of
its
comming
,
yet
that
hinders
not
a
Saints
glory
.
For
a
beleeving
Saint
knowes
when
ever
death
comes
,
it
shal
be
without
a
sting
;
and
this
made
the
Apostle
to
glory
,
in
Phil.
1.21
.
For
me
to
live
,
is
Christ
;
and
to
dye
,
is
gaine
.
If
death
stay
longer
before
it
comes
,
yet
I
can
glory
in
the
length
of
time
:
For
to
me
to
live
,
is
Christ
;
and
in
the
strength
of
Christ
I
can
wait
patiently
all
the
dayes
of
my
appointed
time
,
till
in
the
wil
of
God
my
change
shal
come
.
And
if
death
be
at
hand
,
and
settle
it selfe
in
my
bosome
the
next
moment
,
yet
herein
I
have
glory
,
For
to
die
is
gain
.
A
beleeving
Saint
can
tell
Death
he
hath
his
time
as
wel
as
his
work
appointed
him
:
you
have
both
your
time
and
your
power
given
you
by
my
Father
,
and
though
to
me
it
is
a
secret
when
your
time
shal
be
,
yet
in
the
Spirit
of
God
this
is
revealed
to
me
,
when
ever
you
come
,
the
love
of
God
my
Father
comes
with
you
,
and
your
work
shal
be
to
have
me
home
,
that
I
may
feed
upon
the
bankets
of
love
for
ever
.
Therefore
sayes
such
a
soule
,
I
feare
not
the
time
of
your
comming
,
but
wait
patiently
for
it
in
the
wil
and
Spirit
of
God
;
yet
in
all
that
time
,
thirst
earnestly
to
be
dissolved
,
and
to
be
with
Christ
.
The
uncertain
time
of
death
may
justly
be
sad
and
amazing
to
such
as
have
their
good
things
,
and
their
portion
of
good
onely
in
this
world
,
and
that
by
terme
of
life
:
for
here
Death
crops
all
in
a
moment
,
and
they
are
left
empty
,
though
their
barnes
be
full
as
the
foole
in
the
Gospel
:
But
to
such
a
foule
,
whose
lise
is
hid
with
Christ
in
God
;
and
when
Christ
who
is
its
life
shall
appeare
,
wee
shall
then
appeare
with
him
in
glory
.
Here
the
uncertain
time
of
death
can
be
no
disadvantage
,
because
Christ
to
this
soule
is
eternal
life
,
so
that
it
lives
certainly
and
eternally
with
Christ
in
God
,
Gol.
2.3
,
4.
it
hath
a
certain
life
,
and
therefore
can
glory
in
it
,
and
over
the
uncertain
time
of
death
,
2
Cor.
5.1
.
For
wee
know
,
that
if
our
earthly
House
of
this
Tabernacle
were
dissolved
,
wee
have
a
building
of
God
,
an
house
not
made
with
hands
,
eternall
in
the
Heavens
.
Though
we
know
not
the
time
of
dissolution
to
this
earthly
Tabernacle
,
yet
this
we
know
,
when
it
shall
be
,
it
will
be
a
time
of
advantage
;
for
wee
leave
a
tabernacle
that
may
and
must
be
dissolved
,
to
possesse
a
building
of
God
,
an
eternal
Mansion
house
in
heaven
.
Therefore
sayes
a
beleeving
soule
,
Death
I
can
glory
in
thy
time
Christ
hath
made
thee
my
friend
by
taking
my
sins
,
which
was
thy
sting
,
away
from
thee
,
and
now
I
long
and
earnestly
desire
to
see
thy
face
;
O
death
my
friend
:
If
I
must
waite
yet
a
few
dayes
or
yeares
before
the
appointed
time
shall
come
for
thee
to
lay
my
weary
body
asleep
in
the
dust
,
yet
I
doe
see
the
beauty
of
my
Fathers
will
in
that
,
but
if
thou
beest
at
hand
thou
art
truly
welcome
,
if
the
next
moment
bee
thine
for
me
,
it
is
a
blessed
moment
,
the
moment
of
my
first
entrance
into
the
full
fruition
of
blessednesse
,
this
thy
time
is
the
time
of
wiping
all
teares
from
my
eyes
,
and
revealing
all
glory
to
my
soule
;
of
putting
an
end
to
all
misery
,
and
the
beginning
of
joyes
without
end
,
thy
time
is
my
triumphing
,
my
waited
,
hoped
,
longed
for
moment
:
I
did
tell
the
World
that
scorned
me
that
I
was
an
heire
of
glory
,
had
mansions
and
a
crowne
prepared
and
waited
for
me
in
my
Fathers
glory
;
and
art
thou
now
come
O
death
to
fetch
me
home
,
to
bring
me
to
Christ
my
head
,
with
whom
I
shall
for
ever
possesse
that
glorious
inheritance
,
which
I
have
gloried
in
,
this
is
a
blessed
time
and
moment
,
in
which
I
be
held
thy
face
,
thou
art
not
come
before
thou
art
welcome
,
I
have
nothing
to
stay
me
here
,
I
have
waited
long
for
thee
,
my
God
and
Father
is
in
Heaven
,
so
is
Christ
my
beloved
there
,
perfection
,
purity
is
onely
there
,
my
treasure
is
there
,
so
is
my
heart
also
,
and
art
thou
now
come
to
set
mee
cleere
of
this
corrupt
empty
perishing
World
,
that
I
may
bee
onely
there
,
and
for
ever
there
;
O
blessed
be
the
Lord
that
thou
art
come
,
thy
time
is
a
welcome
time
,
a
time
of
deliverance
from
sinning
in
the
body
,
and
the
body
of
sinne
,
thy
moment
puts
an
end
to
all
howers
of
temptation
;
and
though
the
men
of
the
World
may
trample
over
my
clay
,
yet
my
soule
shall
tryumph
in
reall
glory
,
above
this
imaginary
glory
;
thus
may
a
beleeving
soule
glory
over
death
in
the
time
of
it
.
Thirdly
,
A
beleeving
Saint
through
Christ
may
glory
over
the
feares
of
death
.
What
ever
feares
there
be
in
death
they
are
onely
to
Christlesse
soules
,
for
soules
in
Christ
may
glory
over
them
all
,
because
to
them
death
hath
no
sting
,
as
first
the
grand
feare
in
death
is
this
that
it
may
prove
eternall
,
the
haling
of
soule
and
body
out
of
the
World
,
to
come
before
the
righteous
Judge
of
quicke
and
dead
,
where
it
shall
receive
this
sentence
:
Goe
you
cursed
into
eternall
fire
prepared
for
the
Devill
and
his
Angels
for
ever
.
This
is
more
then
a
feare
,
for
it
is
really
so
to
Christ
lesse
soules
;
where
death
comes
with
his
sting
in
him
;
but
when
the
sting
is
gone
this
feare
is
gone
too
,
and
the
beleeving
soule
in
Christ
may
glory
over
death
as
it
is
bereaved
of
his
sting
,
and
so
over
death
in
this
great
feare
,
the
Scripture
tels
us
,
It
is
appointed
for
all
men
once
to
dye
,
and
after
death
to
come
to
judgement
:
That
is
,
to
come
before
the
righteous
Judge
,
but
the
description
which
the
Word
of
Gād
giveth
us
of
that
day
,
is
,
that
there
shall
be
a
right
hand
and
a
left
to
distinguish
betweene
the
Sheepe
and
the
Goates
on
his
left
hand
,
Depart
from
me
you
cursed
into
everlasting
fire
,
prepared
for
the
Devill
and
his
Angels
,
so
to
the
Sheep
on
his
right
hand
he
will
say
,
Come
you
blessed
of
my
Father
inherite
the
Kingdome
prepared
for
you
from
the
foundation
of
the
World
:
25.
Mat.
latter
end
:
The
feare
in
death
is
a
seare
of
judgement
,
but
the
judgement
day
is
a
blessed
day
to
all
the
members
of
Christ
;
't
is
that
day
when
soule
and
body
shall
meet
againe
to
be
blessed
for
ever
,
in
inheriting
of
the
kingdome
prepared
for
them
,
it
is
the
day
of
the
bodies
full
redemption
and
eternall
nuptiall
with
the
soule
,
this
day
is
so
farre
from
administring
feare
in
death
to
soules
in
Christ
,
that
it
is
the
comfort
in
which
those
earthly
tabernacles
goe
to
the
dust
;
beleeving
That
what
is
sowne
in
corruption
shall
bee
raised
in
incorruption
,
what
is
sowne
in
dishonour
shall
be
raised
in
glory
,
and
what
in
weaknesse
shall
be
raised
in
power
,
and
though
it
be
sowne
a
noturall
body
yet
it
shall
bee
raised
a
spirituall
body
,
1
Cor.
15.42
,
43
,
44.
So
that
the
feare
of
eternall
death
and
judgement
is
wholy
taken
away
from
this
naturall
death
,
where
Christ
hath
taken
away
away
the
sting
.
But
secondly
,
The
men
of
the
World
will
tell
you
,
they
are
afraid
of
death
because
it
cuts
them
off
from
their
Worldly
delights
,
they
can
finde
no
other
fault
with
the
World
but
that
it
perisheth
,
coold
they
injoy
it
for
ever
though
there
be
many
bryers
in
this
Wildernesse
,
yet
they
could
make
their
Canaan
in
it
,
so
that
they
might
never
be
stripped
of
it
;
but
they
know
when
death
shall
once
close
their
eyes
,
they
must
bid
adue
to
all
their
Worldly
delights
never
to
see
or
enjoy
them
more
,
and
upon
this
consideration
as
well
as
the
former
,
death
is
the
King
of
feares
and
ćā¦ć
unto
them
.
But
it
is
quite
contrary
with
the
soule
in
Christ
,
he
concludes
if
his
hopes
and
comfort
were
onely
in
the
World
,
he
were
of
all
men
most
miserable
,
hee
blesseth
God
for
every
wildernesse
mercy
,
but
he
lives
onely
in
God
himselfe
,
it
is
his
joy
to
looke
upon
the
World
as
perishing
and
his
body
a
decaying
,
for
the
top
of
his
glory
and
the
expectation
of
his
soule
,
is
to
be
dissolved
and
to
be
with
Christ
;
he
counts
the
worldlings
choyce
of
mercy
to
be
the
greatest
misery
,
To
be
ever
in
the
World
would
bee
worse
then
ten
thousand
thousands
of
deaths
to
his
body
;
his
pantings
are
to
be
absent
from
the
body
,
that
he
might
be
fully
present
with
the
Lord
,
he
doth
acknowledge
God
to
be
glorious
in
his
footstoole
but
as
an
heire
of
God
,
he
thirsts
to
be
in
the
glory
of
his
throne
,
if
you
tell
him
of
pleasure
and
delights
in
the
World
,
his
answer
is
that
communion
with
God
is
full
of
pleasure
and
delight
where
ever
it
be
,
but
sayes
he
,
the
World
cloudeth
these
joyes
,
and
eclipseth
this
communion
,
therefore
O
that
I
were
stript
of
this
dying
flesh
that
I
might
have
full
communion
and
fellowship
with
God
in
the
spirit
that
I
might
drinke
freely
of
the
waters
of
life
in
the
fountaine
;
this
soule
reckons
all
the
delights
and
pleasures
of
the
world
to
be
amongst
the
wise
mans
vanities
,
and
having
tasted
Christ
the
bread
of
life
in
his
Fathers
house
,
and
in
him
the
love
of
his
Fathers
heart
can
neither
feede
upon
nor
delight
in
the
empty
buskes
of
this
perishing
World
,
if
any
ambitious
worldling
telleth
him
it
is
very
good
to
be
honourable
:
I
sayes
he
,
If
you
meane
that
honour
which
floweth
from
being
precious
in
the
sight
of
God
,
and
having
an
interest
in
his
love
:
43
Isay
4.
He
gives
this
one
answer
to
the
worldling
in
all
his
proposals
,
of
pleasure
and
beauty
in
this
life
;
sayes
he
,
God
is
the
beauty
of
the
whole
creation
as
the
originall
fulnesse
of
it
,
so
that
it
wholy
depends
upon
his
will
,
and
that
which
is
our
glory
is
God
himselfe
,
who
is
the
glory
of
Heaven
and
earth
,
though
the
World
withers
yet
he
is
for
ever
glorious
and
he
is
his
peoples
glory
;
therefore
the
worldlings
feare
in
death
upon
this
account
is
not
a
Saints
feare
,
for
his
glory
is
out
of
the
World
even
in
God
,
and
his
delight
and
affections
are
in
things
above
not
in
things
on
the
earth
,
and
that
because
He
is
risen
with
Christ
;
his
affections
are
risen
before
his
body
is
dead
,
the
delight
of
his
heart
is
in
Heaven
,
though
the
flesh
of
it
be
in
his
body
,
3
Col.
1
,
2.
this
soule
is
crucified
with
Christ
to
the
World
and
the
World
to
him
,
6
Gal.
14.
so
that
neither
his
joyes
nor
his
feares
are
with
the
worldling
,
if
death
can
onely
strip
him
of
the
World
,
he
hath
no
cause
to
feare
death
,
nay
death
commeth
too
late
in
that
,
for
hee
through
Christ
is
dead
to
the
World
whilst
he
liveth
and
is
above
all
the
feares
of
death
,
because
his
life
is
hid
with
Christ
in
God
:
I
but
sayes
the
worldling
I
am
afraid
of
death
because
it
takes
me
from
all
my
sweet
relations
here
on
earth
.
I
must
dye
to
them
and
they
to
me
,
it
is
true
indeed
;
but
herein
the
beleeving
soule
is
no
looser
,
he
leaveth
the
drops
of
corrupted
creatures
love
to
be
swallowed
up
into
the
Ocean
of
Gods
power
and
eternall
love
;
he
leaveth
those
broken
Cisterns
of
love
,
which
in
a
little
time
would
leave
him
,
and
is
taken
up
into
the
Father
,
and
fountaine
of
love
in
the
glory
of
love
and
free
grace
for
ever
;
he
now
comes
to
taste
love
in
the
originall
,
and
readeth
it
as
it
was
in
the
heart
of
God
to
him
from
eternity
,
and
shall
be
to
eternity
in
the
fulnesse
of
Gods
love
,
so
full
that
there
will
not
be
the
want
of
any
sweet
or
relation
for
all
will
be
made
up
in
God
,
there
is
no
complaining
in
the
streets
of
the
new
Jerusalem
,
no
want
of
relations
,
God
will
be
a
Father
,
Christ
will
be
a
husband
,
Saints
glorified
our
brethren
Sisters
and
asociates
to
all
eternity
,
we
shall
want
no
relations
in
Heaven
,
nor
shall
any
relations
there
want
perfection
,
for
all
there
shall
be
compleat
in
Christ
and
filled
with
the
fulnesse
of
God
,
we
leave
a
World
of
wants
,
and
it
is
to
possesse
a
Heaven
of
fulnesse
and
glory
:
I
but
sayes
a
tender
hearted
Father
or
Mother
,
will
not
my
Children
my
little
babes
want
me
?
Truly
no
,
for
your
worke
in
the
decree
of
Heaven
is
done
before
God
suffers
death
to
cut
your
thread
of
life
,
and
t
is
our
unbeliefe
that
telleth
us
it
were
better
either
for
us
or
ours
that
we
had
more
work
in
the
World
then
God
hath
appointed
us
,
had
we
more
dayes
we
could
not
in
them
make
a
haire
black
or
white
,
we
could
not
in
our selves
add
that
little
to
our
little
ones
,
Our
Fathers
kindnesse
will
bee
our
Childrens
comfort
;
and
hee
liveth
when
wee
are
dead
to
them
and
alive
with
him
,
the
presence
of
God
with
our
children
will
be
their
blessed
portion
though
we
be
absent
to
beleeve
in
this
his
love
and
faithfulnesse
will
be
a
blessed
rest
to
us
and
ours
,
we
shall
leave
them
well
in
leaving
them
with
God
;
and
need
not
feare
the
leaving
them
when
we
are
going
to
God
,
death
in
taking
us
from
our
children
,
to
carry
us
home
to
our
Father
will
advantage
us
and
not
disadvantage
ours
,
for
though
he
filleth
us
with
all
fulnesse
of
love
and
glory
in
Heaven
,
yet
he
is
neverthelesse
full
,
but
can
also
fill
our
children
on
earth
,
and
such
as
taste
of
his
love
and
grace
have
no
cause
to
doubt
of
the
freenesse
and
fulnesse
thereof
.
I
but
sayes
the
flesh
,
it
may
be
of
a
Saint
,
I
am
afraid
of
the
paines
of
death
in
dying
;
truly
this
is
a
feare
of
our
owne
creating
,
for
how
many
thousands
goe
out
of
the
World
when
standers
by
can
scarce
tell
whether
they
sleepe
or
dye
;
but
grant
it
that
the
paines
of
death
be
strong
upon
thy
flesh
,
yet
take
this
with
thee
,
it
is
all
the
paines
that
ever
thy
flesh
shall
beare
,
men
to
live
a
dying
life
are
oftentimes
content
to
have
their
limes
cut
from
their
bodies
which
I
beleeve
is
far
more
paine
to
the
body
then
when
death
cracks
it
to
let
out
the
soule
,
but
the
gaine
farre
exceedeth
,
thus
is
soule
and
body
at
ease
both
,
when
the
body
is
but
the
dying
of
one
limbe
a
little
before
the
rest
of
the
body
,
it
is
but
the
deferring
of
death
and
it
may
be
many
deaths
assaults
the
body
in
that
time
,
this
is
but
a
bugbeare
in
the
fancie
to
fright
children
,
not
worth
the
nameing
among
Saints
,
let
God
breake
what
he
will
,
when
he
will
,
and
how
he
will
,
he
makes
all
good
againe
to
his
people
in
himselfe
,
it
was
Christs
end
in
taking
the
sting
from
death
not
to
leave
any
ground
of
feare
for
his
people
,
so
that
beleeving
Saints
through
Christ
may
truly
glory
in
and
over
death
,
in
all
the
feares
of
it
.
Fourthly
,
Believing
Saints
through
Christ
may
glory
over
death
in
the
manner
of
it
.
Whether
it
be
according
to
the
termes
we
use
for
distinction
,
either
naturall
or
violent
death
,
yet
to
a
Saint
through
Christ
it
is
in
both
but
death
without
a
sting
,
and
that
which
our
flesh
cals
the
worst
of
these
,
the
violent
death
,
God
hath
and
doth
make
to
be
the
portion
of
many
of
his
deare
Saints
;
the
Prophets
,
Apostles
,
and
those
glorious
primitive
Christians
did
many
(
if
not
most
of
them
)
drinke
of
this
cup
,
and
did
it
with
so
much
joy
in
God
,
that
the
Tyrants
of
those
times
were
more
unable
to
invent
cruel
deaths
,
then
they
were
to
undergoe
them
:
and
the
reason
is
visible
;
for
though
these
deaths
had
the
cruelty
of
man
in
them
,
yet
there
was
also
the
kindnesse
of
God
in
them
,
Christ
had
taken
away
the
sting
of
death
,
which
was
sin
:
and
though
men
might
adde
to
their
cruelty
,
yet
they
could
put
no
sting
into
death
.
The
Martyrs
of
late
times
as
Histories
tels
us
,
have
gone
leaping
and
rejoycing
to
the
stake
,
being
joyfull
in
the
embracing
of
flames
:
and
as
one
said
to
his
fellow
Martyr
,
Be
of
good
cheere
;
though
our
break-fast
be
sowre
,
yet
our
supper
will
be
sweete
in
Heaven
:
As
if
hee
had
said
;
though
these
flames
brings
smarts
with
them
,
yet
they
will
put
an
end
to
all
smārts
,
this
is
all
the
sting
that
is
in
death
,
and
it
will
soon
have
an
end
;
we
shall
sup
with
our
beloved
Jesus
,
and
abide
in
that
love
for
ever
;
it
is
sin
in
death
that
makes
it
bitter
,
what
ever
the
manner
be
;
but
if
finne
be
taken
away
,
there
is
no
sting
in
death
,
let
the
manner
be
what
it
wil
,
it
is
all
one
to
a
Saint
where
he
meets
with
Death
whether
in
the
field
or
at
home
in
his
bed
,
whether
it
takes
him
in
his
greatest
strength
,
with
his
bones
ful
of
marow
,
in
his
dācāying
state
,
when
his
eyes
grow
dimme
,
and
his
other
faculties
faile
:
he
mindes
not
the
manner
of
dying
,
but
the
matter
of
death
,
death
is
without
a
sting
:
so
that
where
,
when
,
or
how
death
comes
into
his
bosome
,
that
is
of
little
value
with
him
;
he
on
ćāć
this
to
find
death
a
friend
without
its
sting
,
and
then
through
Christ
he
glories
in
and
over
both
matter
and
manner
of
death
.
Fifthly
,
A
believing
Saint
through
Christ
may
glory
over
death
in
the
ends
of
it
.
There
is
two
maine
ends
in
Death
which
is
proper
to
Saints
.
The
first
is
,
to
put
an
end
to
a
dying
life
,
to
finish
that
worke
which
begins
so
soone
as
wee
begin
to
live
in
these
bodies
of
clay
;
man
begins
to
dye
,
so
soon
as
he
begins
to
livā
,
because
the
whole
life
is
but
a
progresse
of
death
,
or
a
dying
life
;
all
the
time
we
live
we
dye
invisible
,
and
when
we
dye
indeed
,
it
is
but
vāsible
death
;
that
which
we
carry
about
with
us
in
the
world
,
then
appeares
to
carry
us
out
of
the
world
;
that
which
sleepes
with
us
many
a
short
sleepe
,
now
casteth
us
into
one
āāng
sleep
,
this
is
properly
the
end
of
death
in
Saints
,
to
put
an
end
to
all
dying
;
for
it
is
a
reall
truth
,
though
a
mistery
to
the
world
,
that
Saints
dye
whilst
they
live
,
and
live
when
they
dye
:
So
that
this
end
of
death
is
a
Saints
glory
,
not
his
griefe
,
not
what
he
feares
,
but
what
he
hopes
for
,
counting
himselfe
most
miserable
of
all
men
,
if
Deaths
end
were
not
to
put
an
end
to
his
dying
life
.
The
other
maine
end
in
death
is
;
To
plucke
up
the
flowers
of
heaven
that
growes
in
the
earth
by
the
rootes
,
that
they
may
be
planted
in
their
owne
kingdome
,
and
flourish
there
for
ever
.
I
meane
those
precious
souāes
of
Saints
which
are
here
enclosed
in
those
earthly
māulds
of
our
bodies
,
by
which
the
beauty
of
those
heavenly
flāwers
are
exceedingly
short
of
that
glory
they
shall
have
with
Christ
above
,
and
doe
many
times
taste
and
savour
of
the
earth
they
grow
in
;
Christ
is
the
proper
roote
of
those
branches
,
and
Heaven
the
only
place
for
them
to
grow
and
flourish
in
:
Now
death
comes
only
to
transplant
them
from
Earth
to
Heaven
,
to
crrumble
that
clay
into
dust
which
holds
these
flowers
of
heaven
so
fast
,
that
they
cannot
get
home
into
their
owne
kingdome
.
Now
a
Saint
may
well
glory
over
this
end
of
Death
,
for
Death
is
herein
the
soules
servant
to
have
it
home
to
glory
,
and
to
unprison
it
from
all
the
bonds
it
lyes
under
:
But
lastly
,
A
believing
Saint
through
Christ
may
glory
over
Death
in
its
victory
.
My
meaning
is
,
the
victory
which
Saints
have
over
death
;
death
in
the
wil
of
God
lays
Saints
to
sleep
in
their
corruptible
bodies
:
But
Saints
through
their
union
with
Christ
rise
againe
,
&
that
in
incorruption
;
though
it
goe
to
the
dust
corrupt
and
noisome
clay
,
in
dishonour
and
in
weaknesse
like
a
natural
body
,
yet
Christ
will
raise
it
againe
a
spirituall
body
,
full
of
power
and
glory
:
There
is
no
losse
to
Saints
in
dying
,
no
not
to
their
corruptible
flesh
,
for
that
hath
an
interest
in
Christ
,
and
Christ
having
conquered
death
for
his
people
,
though
their
bodies
shal
by
death
be
sown
in
incorruption
,
yet
they
shall
not
lye
there
for
ever
;
the
grave
shall
have
no
vāctory
,
but
shall
give
up
its
dead
,
and
such
as
rise
in
Christ
,
shall
rise
as
Christ
,
spirituall
bodyes
;
though
the
Earth
shall
have
leave
to
roote
the
corruption
of
the
body
of
Saints
,
yet
Christ
will
preserve
his
interest
,
and
raise
it
as
the
fruit
of
his
redemption
&
resurrection
,
even
a
spirituall
body
.
Death
hath
its
office
,
and
the
grave
its
proper
worke
:
but
Christ
hath
the
command
of
both
;
when
death
hath
laid
the
bodies
of
Saints
in
the
dust
,
there
is
the
end
of
his
office
,
and
when
the
grave
hath
swallowed
up
the
corruption
of
those
bodies
,
then
its
worke
is
done
too
:
but
then
Christ
hath
an
eternall
worke
in
his
hands
,
to
raise
it
a
spirituall
body
,
that
the
fulnesse
of
his
redemption
may
be
made
up
,
so
as
that
soule
and
body
,
both
may
be
filled
with
the
fulnesse
of
his
redemption
:
and
in
this
worke
Christ
commands
both
death
and
grave
to
give
up
their
dead
bodies
,
and
then
he
spirits
his
owne
,
sutable
to
that
eternall
life
which
they
are
to
possesse
.
The
Scripture
tels
us
,
That
Christ
is
risen
from
the
dead
,
and
become
the
first
fruits
of
them
that
slept
,
1
Cor.
15.20
.
That
is
,
Christ
is
first
in
the
resurrection
,
but
so
as
hee
is
the
first
fruits
,
a
testimony
of
resurrection
to
all
that
sleepe
:
and
in
Rom.
8.11
.
the
Apostle
telleth
us
,
That
the
same
power
which
raised
up
Christ
from
the
dead
,
shall
also
quicken
our
mortall
bodies
by
his
Spirit
.
So
in
1
Thes.
4.16
.
For
the
Lord
himselfe
shall
descend
from
heaven
with
a
shout
,
with
the
voyce
of
the
Arch-Angel
,
and
with
the
trumpe
of
God
,
and
the
dead
in
Christ
shall
rise
first
.
I
mention
these
Scriptures
to
shew
the
victory
that
Saints
have
in
Christ
over
death
and
grave
,
and
to
me
they
give
full
satisfaction
and
ample
proofe
in
them
to
the
thing
in
hand
,
that
neither
death
can
hurt
,
nor
grave
hold
so
much
as
the
body
of
a
Saint
in
Christ
:
but
on
the
contrary
,
that
the
very
bodies
of
Saints
have
victory
over
death
in
dying
,
and
that
Saints
have
exceeding
cause
to
glory
over
death
under
this
consideration
as
well
as
all
or
any
of
the
former
.
I
shall
next
take
into
consideration
in
some
few
particulars
the
benefits
and
advantages
that
believing
Saints
through
Christ
have
by
death
both
in
our
soules
and
bodies
;
I
will
begin
with
the
bodies
.
First
,
Death
freeth
us
from
all
the
naturall
infirmities
and
diseases
of
our
bodies
.
One
complaines
that
winde
makes
a
torturing
tumult
all
his
body
over
;
the
bowels
and
the
body
full
,
and
they
fill
the
head
,
so
that
there
is
no
free
part
.
Another
he
complains
that
fluxe
of
water
hath
filled
his
veins
,
chil'd
his
bloud
,
and
num'd
his
joynts
,
so
that
aches
are
in
all
his
bones
.
A
third
complains
that
gravell
lyeth
in
his
reines
,
teares
his
kidneyes
,
and
stops
his
bladder
,
so
that
his
whole
life
is
as
it
were
upon
the
torturing
racke
;
there
be
many
more
complainers
besides
these
which
goe
from
man
to
man
to
make
their
moane
,
and
begge
their
help
for
a
little
ease
,
though
but
for
a
little
time
;
which
sometimes
they
finde
,
but
often
returne
from
fellow-creatures
as
miserable
as
they
came
:
but
when
Death
comes
without
his
sting
,
he
makes
a
perfect
cure
of
all
sorrowes
and
paine
for
ever
;
among
creatures
wee
seeke
ease
with
teares
,
but
death
hee
brings
full
and
lasting
ease
,
and
wipes
away
all
teares
from
our
eyes
:
Death
puts
an
end
to
hunger
and
thirst
,
to
cold
and
nakednesse
,
to
labour
and
wearinesse
;
in
short
,
to
all
wants
,
and
to
all
woes
,
the
grave
is
quiet
,
it
is
the
only
piece
of
quiet
earth
that
man
can
meete
withall
;
though
a
little
above
the
grave
on
the
earth
there
be
cryings
out
,
and
complainings
,
yet
the
grave
is
quiet
,
nothing
can
disturb
the
rest
and
quiet
of
that
bed
,
it
is
not
capable
of
disturbance
,
therefore
exceeding
usefull
to
rest
in
,
this
I
assure
you
is
a
greater
benefit
then
all
the
living
World
enjoyes
beside
.
Crownes
have
their
crosses
,
States
their
crackes
,
all
persons
and
things
their
wants
,
every
person
,
state
,
condition
,
and
thing
under
the
sinne
wrapped
up
in
vanity
;
all
wants
are
buried
no
where
but
in
the
grave
of
death
:
The
body
of
man
never
bids
adiew
to
all
want
til
it
be
embraced
in
the
arms
of
death
,
and
laid
to
rest
in
that
quiet
center
of
the
earth
:
but
when
death
comes
without
its
sting
,
it
brings
this
certaine
benefit
and
advantage
with
it
.
A
second
benefit
and
advantage
of
the
body
of
Saints
in
death
without
its
sting
,
is
this
,
It
takes
from
the
worlds
scorne
and
cruelty
.
When
the
bodies
of
Saints
are
in
the
grave
,
Worldlings
must
seeke
some
other
object
for
their
slander
,
scorn
,
or
cruelty
;
they
will
finde
no
sap
or
moisture
in
the
dust
of
Saints
to
feede
these
lusts
withall
;
the
derision
and
persecution
of
Gods
deare
Saints
on
Earth
,
is
the
pastime
and
practise
of
sinning
soules
;
like
the
flye
that
sports
it selfe
about
the
candle
till
shee
have
burnt
her
wings
:
but
God
hath
his
time
to
ease
his
people
of
this
burthen
,
and
if
not
before
,
yet
certainly
and
fully
when
death
comes
,
is
this
worke
effected
.
Saints
whilst
they
live
in
the
bodie
,
are
with
their
spirits
above
the
worlds
scornes
and
cruelties
:
but
when
death
comes
,
then
the
body
gets
beyond
them
too
;
so
that
here
is
another
benefit
in
death
,
it
freeth
them
from
the
scorns
of
fools
,
and
the
cruelty
of
cruell
men
.
The
wicked
worldlings
counts
a
Saint
to
be
the
only
troubler
of
the
people
and
place
wherein
hee
lives
:
but
when
death
comes
to
a
Saint
,
he
is
very
willing
to
leave
the
world
,
their
portion
,
and
their
elbow-roome
,
hee
is
not
desirous
to
trouble
them
any
longer
;
all
he
desires
is
a
little
earth
to
lye
downe
to
sleepe
in
,
and
that
the
world
is
content
withall
,
wishing
that
al
the
rest
were
there
too
,
this
is
a
benefit
which
a
Saint
with
submission
to
the
wil
of
God
desires
many
an
houre
before
it
comes
,
he
is
as
willing
to
be
at
home
in
his
owne
inheritance
as
the
worldling
is
to
have
him
out
of
his
,
now
death
crownes
these
longing
in
Saints
,
and
brings
in
the
harvest
of
many
prayers
which
the
spirit
hath
made
for
this
very
thing
,
so
that
in
these
and
many
more
particulers
is
death
beneficial
and
advantageous
to
the
body
of
Saints
.
But
I
shal
mention
two
generals
in
which
death
without
its
sting
is
through
Christ
exceeding
advantagious
and
benificous
to
the
soules
of
beleeving
Saints
.
First
,
It
delivers
them
from
a
body
of
sinne
,
a
place
of
temptations
and
darknesse
which
is
the
whole
complaint
of
Saints
,
whilst
they
are
in
the
flesh
;
the
Apostle
Paul
complaines
of
the
Law
in
his
members
,
which
rebelled
against
the
Law
of
his
minde
and
of
the
body
of
death
,
how
often
doth
the
Prophet
David
pray
to
be
kept
from
temptations
,
and
to
be
inlightned
in
his
darknesse
,
that
God
would
shew
him
the
way
he
should
walke
in
,
and
make
his
pathes
straight
.
Saints
desire
to
be
uncloathed
of
the
body
of
flesh
because
they
are
capable
of
sinning
in
that
body
,
any
it
is
a
body
which
tempts
to
sinne
,
and
in
which
the
soule
is
under
much
darknesse
,
And
therefore
groanes
within
our selves
waiting
for
the
adoption
,
to
wit
,
the
redemption
of
our
body
,
8.
Rom.
23.
It
is
very
sweet
to
bee
delivered
from
temptations
that
they
get
not
the
upper
hand
,
so
as
to
lead
the
soule
captive
at
their
will
,
but
to
be
above
the
reach
of
all
temptations
where
we
can
never
possible
be
tempted
more
,
how
exceeding
precious
and
glorious
is
this
;
a
Saint
would
if
it
were
in
his
power
give
the
whole
World
so
that
he
might
never
sinne
more
,
it
must
hten
needs
be
of
great
advantage
to
him
to
be
carryed
above
the
reach
of
any
temptation
to
sinne
,
you
shall
never
meet
a
Saint
at
the
throne
of
grace
but
his
breathings
are
,
Lord
inlighten
me
in
thy
will
,
make
thy
minde
clearer
and
clearer
out
unto
me
by
thy
spirit
,
leave
me
not
in
the
darknesse
of
my
owne
flesh
;
now
then
how
precious
must
it
needs
be
to
this
soule
to
be
taken
out
of
all
clouds
,
to
have
all
clouds
even
the
clouds
of
the
flesh
done
away
;
so
that
not
the
least
shaddow
of
darknesse
doth
remaine
.
Why
all
this
and
much
more
is
the
advantage
of
a
Saints
soul
in
the
death
of
its
body
,
for
this
death
without
the
sting
of
sinne
is
death
to
the
body
of
sinne
that
it
can
be
no
more
a
body
to
sinne
in
,
it
separates
light
and
darknesse
,
the
soule
and
body
,
that
both
might
goe
to
their
proper
place
,
and
then
the
soule
complaines
no
more
of
darknesse
,
it
is
darke
clay
that
hinders
the
soules
light
,
when
it
is
quit
of
that
it
is
perfect
in
light
,
and
this
makes
Saints
so
thirsting
to
shake
off
the
rags
of
flesh
,
their
clouds
of
darknesse
,
their
places
of
temptation
,
and
their
sinning
body
,
now
when
death
comes
he
satisfies
all
these
thirstings
,
fils
up
all
these
desires
,
and
accomplisheth
the
present
designe
of
God
concerning
the
fleshly
body
,
in
which
the
precious
soules
of
beleeving
Saints
are
through
Christ
aboundantly
benifited
and
advantaged
,
but
this
is
not
all
the
benefit
and
advantage
which
death
without
its
sting
through
Christ
bringeth
to
the
soules
of
beleevers
:
There
is
another
generall
,
which
is
this
.
The
soule
ip
now
taken
us
into
the
perfection
of
Gods
eternal
love
,
free
grace
,
full
glory
,
everlasting
purity
,
and
thus
to
be
for
ever
with
the
Lord
.
When
I
say
this
comes
in
with
death
,
I
meane
it
is
then
so
perfected
as
it
could
be
never
so
before
,
for
the
bodies
of
Saints
must
bee
sowne
in
corruption
before
they
can
rise
in
incorruption
,
and
the
soule
is
never
perfect
till
it
be
quit
of
the
corruptible
body
and
this
evill
World
,
but
this
being
once
accomplished
,
Then
the
soule
in
God
and
God
in
the
soule
makes
up
perfection
to
all
eternity
;
the
soule
hath
now
no
let
to
full
injoyment
of
his
Masters
joy
,
it
is
now
a
childe
of
full
age
,
nothing
can
hinder
him
in
possessing
his
full
inheritance
in
his
Fathers
love
and
glory
.
The
mansions
prepared
from
all
eternity
are
now
possessed
to
all
eternity
,
the
love
which
lay
hidd
in
our
Fathers
heart
,
and
was
too
great
to
be
revealed
in
the
World
,
is
now
spred
open
to
the
soule
,
and
the
soule
is
bid
eate
my
beloved
;
O
drinke
abundantly
and
be
satisfied
,
this
feast
of
love
will
hold
out
for
ever
,
eternity
cannot
exhaust
it
,
it
is
the
love
of
God
,
this
is
the
supper
of
the
Lambe
slaine
before
the
foundation
of
the
World
in
the
designe
of
Gods
free
grace
,
this
mystery
is
now
revealed
and
the
soules
of
Saints
filled
with
the
glory
of
it
;
Saints
in
Heaven
are
in
the
light
of
the
Lord
and
all
filled
with
the
Lord
their
Light
,
perfection
is
there
the
portion
of
every
soule
;
Christ
hath
given
up
the
Kingdome
to
his
Father
,
and
God
is
the
perfection
and
fulnesse
of
all
his
Children
;
this
perfection
of
glory
is
Gods
end
in
redeeming
his
elect
that
we
might
be
heires
of
God
,
fellow-heires
with
Christ
in
his
eternall
love
,
full
glory
,
and
everlasting
purity
,
never
to
know
sinne
or
sorrow
more
,
to
be
above
the
breathings
of
any
defilement
or
the
buddings
of
any
vanity
,
what
we
shall
then
possesse
will
bee
nothing
but
all
God
,
it
will
be
all
God
and
alwayes
God
,
God
will
bee
the
light
of
our
eyes
,
the
life
of
our
soules
,
the
excellency
of
our
glory
,
the
sweet
of
our
sweets
and
the
perfection
of
our
purity
in
Heaven
;
Heaven
is
the
presence
of
God
,
the
full
,
perfect
,
glorious
,
and
the
eternall
presence
of
God
will
be
our
Heaven
,
when
death
hath
layd
our
dying
bodies
asleepe
,
when
the
corruptible
sleepes
away
its
corruption
,
the
incorruptible
soule
possesseth
a
crowne
incorruptible
and
full
of
glory
,
so
that
the
time
of
death
without
its
sting
is
through
Christ
to
a
Beleever
of
great
benefit
and
advantage
,
both
in
soule
and
body
:
Saints
in
Christ
ought
to
improve
the
joyes
and
consolations
which
comes
from
the
free
grace
of
God
to
their
soules
,
amongst
which
I
am
sure
this
truth
is
very
eminent
and
therefore
ought
to
be
well
improved
,
and
first
this
calls
upon
beleeving
Saints
,
(
to
whom
through
Christ
,
death
when
ever
it
comes
wil
be
without
the
sting
of
sinne
)
that
they
should
not
have
sadd
or
hard
thoughts
of
death
;
we
should
not
make
feare
in
our
flesh
or
spirits
to
be
the
associate
of
the
thoughts
of
death
,
there
is
no
cause
for
it
the
sting
being
taken
away
,
by
this
needlesse
and
unbeleeving
feare
of
death
in
Saints
we
doe
prejudice
our selves
and
bring
an
evil
report
upon
our
friend
;
First
wee
prejudice
our selves
,
for
through
a
feareful
fancy
of
evil
and
danger
in
death
,
we
many
times
doe
what
we
should
not
,
and
leave
that
undone
which
we
ought
to
doe
,
how
many
stretch
their
consciences
to
doe
that
which
they
have
no
rule
for
and
otherwise
would
not
doe
but
that
they
feare
it
may
cost
them
their
lives
if
they
should
not
,
and
how
much
duty
is
neglected
upon
this
very
consideration
,
upon
a
feare
in
doing
to
lose
or
indanger
life
,
the
feare
indeed
is
to
meet
with
death
in
doing
,
therefore
chuse
rather
to
omit
duty
,
but
it
is
safe
and
blessed
through
Christ
to
meet
death
in
duty
,
sad
and
hard
thoughts
of
death
I
verily
beleeve
doe
much
prejudice
Saints
in
their
streight
and
even
walking
with
God
through
this
wildernesse
:
it
were
happy
if
in
reading
wee
could
read
our
owne
hearts
.
But
secondly
,
These
fleshly
feares
of
Saints
bring
an
evill
report
upon
death
,
which
through
Christ
is
our
real
friend
;
it
is
very
imbecomming
Saints
to
scandalise
any
,
out
that
we
should
do
this
to
death
who
is
so
real
a
friend
to
us
,
and
the
messenger
of
such
glad
tidings
as
what
hath
gone
before
proveth
him
to
be
,
this
is
very
disingenious
;
if
Saints
looke
upon
him
with
a
feareful
eye
he
wil
then
be
taken
for
an
enemy
to
all
the
World
,
for
to
others
hee
commeth
with
his
sting
,
so
as
they
have
just
cause
to
feare
,
but
to
Saints
death
is
a
reconciled
friend
in
Christ
,
and
we
doe
him
injury
when
ever
we
looke
upon
him
as
other
,
nay
truly
we
dishonour
Christ
to
feare
death
after
hee
hath
conquered
him
,
the
redemption
of
Christ
for
his
people
is
so
ful
that
they
may
and
ought
to
serve
him
without
feare
,
the
victory
over
death
is
part
of
the
redemption
of
Christ
,
so
that
now
,
feare
of
death
is
no
lesse
then
diffidence
of
that
Redemption
,
therefore
Saints
should
be
very
watchful
that
they
harbour
no
sad
nor
hard
thoughts
of
death
,
because
in
so
doing
wee
dishonour
a
true
friend
,
nay
Christ
that
made
death
thus
to
be
our
friend
.
In
the
next
place
this
cals
upon
Saints
that
when
death
comes
to
sit
in
our
bosomes
,
wee
should
bid
him
truly
welcome
,
and
give
him
the
entertainement
of
a
friend
,
that
is
,
be
truly
joyful
to
see
him
,
let
him
finde
by
the
joy
of
our
hearts
that
he
is
welcome
to
our
besomes
,
let
his
countenance
be
pleasing
to
us
,
for
though
hee
be
pale
death
to
our
flesh
yet
that
flesh
shall
be
a
gainer
by
its
palenesse
,
and
finde
nothing
in
death
but
a
quiet
rest
til
it
shal
put
on
incorruption
:
But
to
the
spirit
death
is
a
messenger
from
God
and
Christ
of
glad
tydings
,
and
the
feet
of
those
which
bring
glad
tidings
should
be
beatiful
to
us
,
let
death
when
he
comes
finde
he
is
a
long
looked
for
friend
,
that
he
is
not
come
before
he
is
welcome
,
but
should
have
beene
welcome
if
hee
had
come
much
sooner
;
that
thou
takest
him
for
so
good
and
so
real
a
friende
that
thou
art
heartily
willing
to
goe
with
him
and
to
leave
all
thy
friends
in
the
flesh
,
that
thou
hast
kept
them
company
but
til
he
comes
,
and
now
art
willing
to
leave
them
all
to
goe
with
him
,
Saints
may
wel
bid
death
welcome
as
a
friende
for
Christ
is
in
him
and
the
love
of
Christ
;
when
Christ
tooke
sinne
from
Saints
which
was
the
sting
of
death
,
he
gave
them
love
in
the
roome
of
sinne
,
so
as
before
we
had
sinne
in
all
,
now
we
have
love
in
all
,
and
though
death
to
Saints
have
not
the
sting
of
sinne
,
yet
it
hath
the
love
of
Christ
,
and
is
worthy
to
bee
bidd
welcome
and
entertained
with
gladnesse
,
when
hee
commeth
.
But
in
the
next
place
:
This
calleth
loude
to
Saints
that
they
beleeve
strongly
in
that
love
of
Christ
who
hath
taken
away
the
sting
of
death
,
which
is
sinne
,
and
thereby
made
death
that
was
an
original
enemy
to
be
a
true
and
constant
friend
,
the
Scripture
teleth
us
,
1
Cor.
15.26
.
The
last
enemie
that
shall
be
destroyed
is
death
.
Now
death
as
an
enemy
to
Saints
is
destroyed
in
the
death
of
Christ
,
for
his
sting
which
is
his
enmity
is
taken
away
by
Christ
;
that
I
inferre
is
this
,
Saints
have
much
cause
to
beleeve
strongly
in
that
love
,
the
strength
of
which
hath
overcome
all
enemies
for
us
,
Christ
hath
overcome
death
the
last
of
enemies
,
why
should
we
ever
then
feare
the
fading
of
that
love
which
hath
left
no
enemies
to
make
us
afraide
;
Saints
feares
are
of
their
owne
creating
,
for
what
ever
might
have
beene
a
true
cause
of
feare
hath
beene
under
Christs
destroying
for
he
hath
destroyed
all
enemies
and
where
no
enemy
is
,
there
is
no
true
ground
of
feare
;
what
remaines
then
?
Why
nothing
but
a
firme
and
lasting
foundation
of
faith
,
the
love
of
Christ
is
a
strong
foundation
for
a
Saint
to
beleeve
strongly
in
,
what
should
we
feare
,
death
is
our
friend
the
love
of
Christ
hath
made
him
so
,
the
breakings
forth
of
this
love
is
ground
sufficient
to
banish
all
feares
,
if
death
be
no
enemy
then
there
is
no
enmity
betweene
death
and
us
,
for
death
is
the
last
destroyed
enemy
,
and
the
love
of
Christ
hath
destroyed
that
enmity
.
Saints
have
many
that
hate
them
but
none
that
can
hurt
them
,
take
this
for
proofe
,
death
is
a
Saints
friend
,
there
can
bee
no
greater
testimony
of
love
then
the
destroying
of
enemies
,
for
no
man
will
destroy
the
enemies
of
him
that
he
is
an
enemy
to
himselfe
,
enmitie
would
make
enemies
;
it
is
onely
love
that
destroyes
them
,
and
this
love
is
Christ
to
his
people
,
his
love
is
so
great
that
he
will
leave
us
no
enemy
;
that
is
,
no
person
,
persons
,
or
things
shall
ever
be
able
to
destroy
a
Saint
,
then
surely
Saints
may
and
ought
to
beleeve
strongly
in
the
love
of
Christ
,
let
worldlings
know
their
nailes
are
too
short
to
scratch
out
this
love
,
their
strength
too
weake
to
shake
this
eternall
foundation
if
they
suck
our
bloods
they
may
choak
themselves
,
but
doe
us
no
hurt
,
for
through
the
love
of
Christ
Saints
are
conquerers
over
death
;
Saints
may
believe
strongly
on
the
love
of
Christ
,
for
a
worse
enemy
then
the
World
shall
never
be
able
to
destroy
them
;
even
sinne
;
for
Christ
hath
destroyed
sin
,
and
in
that
death
,
for
all
that
believe
in
him
,
so
as
a
Saint
triumphs
over
death
in
the
want
of
its
sting
,
is
in
the
love
of
Christ
which
hath
taken
away
sin
,
and
this
is
that
love
which
the
soules
of
Saints
should
believe
in
,
and
rest
strongly
upon
.
Saints
need
not
fear
,
they
cannot
lay
more
upon
this
love
then
Christ
is
able
and
willing
to
beare
,
nay
then
he
hath
born
already
:
for
he
hath
borne
all
the
transgressions
,
iniquities
,
sinnes
,
griefes
,
sorrowes
,
stripes
and
chastisements
of
his
people
,
Isā
.
53.
So
that
hee
hath
redeemed
his
from
the
whole
of
sin
:
and
believing
Saints
may
not
feare
to
venture
their
soules
in
all
upon
the
love
of
Christ
;
nay
doubtlesse
it
is
the
duty
of
Saints
to
live
,
believing
strongly
in
the
love
of
Christ
,
which
hath
put
Death
to
death
,
and
overcome
all
enemies
for
them
.
But
in
the
fourth
place
Saints
should
make
this
improvement
of
these
truths
to
waite
upon
God
patiently
in
believing
.
Death
will
assuredly
come
and
deliver
them
from
all
their
troubles
in
the
flesh
.
Faith
made
Job
to
waite
patiently
all
the
dayes
of
his
appointed
time
till
his
change
did
come
.
There
is
an
appointed
time
in
which
the
change
shall
come
,
and
beyond
that
time
it
shall
not
stay
:
There
can
be
no
loss
of
faith
in
this
thing
;
for
death
waits
upon
our
Fathers
will
,
and
shall
certainly
come
at
his
appointed
time
.
I
confesse
it
is
hard
for
Saints
that
are
heires
of
heaven
,
and
know
it
,
willingly
to
stay
longer
out
of
heaven
and
their
Fathers
imbracings
,
and
in
that
time
to
be
in
a
body
of
sin
,
and
a
sinful
world
,
to
beare
the
infirmities
of
the
body
,
with
the
scornes
,
slanders
,
&
persecutions
of
the
World
;
yet
remember
that
this
is
the
fulfilling
of
the
will
of
our
God
,
and
all
this
time
death
our
friend
is
a
comming
;
every
moment
bringeth
this
longed
for
blessing
nearer
and
nearer
,
and
we
cannot
tell
but
it
may
be
at
the
doore
,
that
death
may
be
in
the
next
moment
is
the
worlds
feare
;
let
it
be
a
Saints
joy
,
and
serve
to
quench
immoderate
thirst
;
here
is
this
to
answer
all
feares
,
it
will
certainly
come
,
and
cannot
be
farre
off
,
Christ
longeth
more
for
us
,
then
we
doe
or
can
doe
for
him
:
and
though
we
thinke
him
long
,
yet
he
that
shall
come
,
will
come
,
and
will
not
tarry
.
Remember
the
body
is
made
of
brittle
earth
,
it
will
be
soone
cracked
,
or
moulder
away
,
it
cannot
by
its
constitution
last
long
;
the
word
of
truth
calleth
him
a
foole
that
counted
upon
many
yeares
when
he
was
in
clay
;
the
flower
soon
fadeth
,
the
grasse
is
soone
withered
,
the
shadow
soone
gone
,
and
the
Weavers
shuttle
passeth
swift
away
,
&
this
is
the
time
of
our
flesh
in
Scripture
account
.
Consider
againe
,
the
waiting
is
but
a
moment
,
compared
with
the
time
of
enjoying
;
the
next
moment
may
end
the
one
,
but
the
other
is
eternall
without
end
,
and
the
first
entrance
into
our
Fathers
glory
will
take
quite
away
the
remembrance
of
all
sorrowes
and
sufferings
here
below
;
nay
the
very
beholding
of
Death-without
his
sting
will
make
ful
amends
for
all
our
waiting
.
Now
surely
Saints
have
great
reason
to
wait
for
Gods
time
patiently
and
believingly
;
though
wee
be
at
present
in
the
Wildernesse
,
yet
Canaan
cannot
be
farre
off
,
and
Christ
will
goe
with
us
all
the
Wildernesse
way
till
he
bring
us
into
Canaan
;
he
is
faithfull
which
hath
promised
never
to
leave
not
forsake
his
people
,
the
waiting
time
shall
not
be
wholly
without
him
:
but
when
that
time
is
accomplished
,
then
we
shall
be
fully
and
for
ever
with
him
,
therefore
our
waiting
should
be
in
faith
and
patience
on
the
will
of
God
,
all
the
dayes
of
his
appointed
time
for
us
.
And
lastly
,
The
whole
life
of
Saints
should
be
a
life
of
holy
joy
in
God
,
and
a
glorying
through
Christ
over
Sin
,
Death
,
and
Grave
,
believing
Saints
should
live
up
those
joyes
which
accompany
Death
without
the
sting
of
sin
;
they
should
glory
in
the
grace
of
God
and
the
God
of
grace
.
They
should
glory
in
the
redemption
of
Gods
free-grace
:
and
as
the
Apostle
here
makes
a
holy
triumph
over
Death
without
its
sting
of
sinne
,
and
over
the
grave
,
which
hath
no
victory
,
but
must
give
up
those
bodies
which
are
sowen
in
corruption
to
be
raised
in
incorruption
;
wee
should
let
the
World
know
how
kind
a
God
we
have
,
that
will
not
leave
any
sting
in
death
,
or
victory
in
the
grave
,
but
puts
an
end
to
sin
,
and
thereby
an
end
to
all
sorrow
,
which
makes
death
the
worldlings
feare
,
to
be
our
friend
,
and
the
time
of
stripping
us
from
the
worlds
dying
beauty
,
to
be
the
time
of
filling
us
with
his
own
glory
.
Saints
may
well
glory
over
Death
;
that
have
God
and
Christ
for
their
life
:
Saints
may
safely
question
with
Death
about
his
sting
;
when
Christ
hath
taken
it
away
for
us
,
wee
may
safely
glory
in
the
times
of
Deaths
approach
,
and
the
hour
of
his
comming
;
when
as
Christ
hath
taken
away
his
sting
from
him
,
we
may
truly
say
,
there
is
no
God
like
our
God
,
no
beloved
like
our
beloved
;
for
none
but
such
as
have
an
interest
in
the
love
of
God
and
redemption
of
Christ
,
can
glory
over
Death
;
for
to
all
others
Death
hath
his
sting
,
and
when
ever
hee
commeth
,
comes
with
his
sting
;
the
feare
of
such
hearts
to
see
the
face
of
death
,
speakes
very
much
of
the
glory
of
Gods
eternall
love
in
Christ
to
all
that
believe
on
him
,
in
taking
away
the
sting
out
of
Death
,
by
which
meanes
they
can
glory
in
,
and
over
death
,
look
death
in
the
face
with
joy
and
rejoycing
;
where
death
comes
with
his
sting
,
there
is
a
thousand
deaths
in
one
:
but
to
a
Saint
death
is
no
death
,
onely
a
change
,
or
a
dissolving
to
be
with
Christ
;
then
let
us
proclaim
this
to
the
world
,
and
so
glory
in
our
God
,
that
they
may
know
their
perishing
idols
are
no
wayes
to
be
compared
with
our
reall
interest
in
God
;
the
day
of
death
that
is
at
hand
will
fully
prove
the
truth
of
this
,
therefore
we
may
boldly
say
thus
,
we
shall
make
it
good
both
living
and
dying
.
The
glory
of
a
believing
Saints
death
doth
abundantly
exceed
the
Worldings
life
,
nay
indeed
his
own
life
;
for
though
to
him
it
be
Christ
to
live
,
yet
it
is
gaine
to
dye
.
It
is
more
Christ
to
dye
then
live
:
In
life
Saints
glory
in
Christ
as
he
dyed
for
them
:
but
in
death
they
glory
in
Christ
as
they
live
with
him
,
the
first
is
the
glory
of
purchase
;
but
the
latter
of
possession
.
In
the
first
wee
glory
that
the
inheritance
is
given
,
but
in
the
latter
that
it
is
received
,
which
maketh
up
perfection
of
glory
.
And
to
Saints
this
is
the
next
step
to
death
without
its
sting
,
so
that
they
may
herein
glory
and
triumph
as
the
Apostle
:
O
death
where
is
thy
sting
?
O
grave
where
is
thy
victory
?
The
sting
of
death
is
sinne
,
and
the
strength
of
sinne
is
the
law
.
But
thankes
be
to
God
which
giveth
us
the
victory
through
our
Lord
Jesus
Christ
.
FINIS
.