THE
Life
of
a
Christian
.
JOHN
15.12
.
This
is
my
Commandment
,
that
ye
love
one
another
,
as
I
have
loved
you
.
CHrist
being
now
to
leave
his
Disciples
,
(
his
time
drawing
very
near
)
begins
to
break
the
matter
to
them
,
to
let
them
understand
the
necessity
of
his
departure
from
them
,
and
to
prepare
them
for
those
directions
he
was
about
to
give
them
,
how
to
behave
themselves
in
this
world
during
his
absence
.
In
the
33
Verse
of
the
13
Chap.
He
tells
them
he
must
be
with
them
but
a
little
while
,
and
what
he
said
to
the
Jews
they
should
find
true
also
,
namely
,
that
he
was
going
whither
they
could
not
follow
him
.
Little
children
,
yet
a
little
while
I
am
with
you
:
Ye
shall
seek
me
,
and
as
I
said
unto
the
Jews
,
Whither
I
go
,
ye
cannot
come
;
so
now
I
say
unto
you
.
The
whole
14
Chapter
is
taken
up
with
this
argument
,
wherein
he
explaineth
unto
them
many
things
about
it
.
The
end
of
his
going
,
Vers.
2.
I
go
to
prepare
a
place
for
you
.
The
certainty
of
his
return
to
them
,
Vers.
3.
And
if
I
go
and
prepare
a
place
for
you
,
I
will
come
again
and
receive
you
unto
my self
,
that
where
I
am
,
there
ye
may
be
also
.
Their
own
knowledg
both
concerning
the
place
whither
he
was
going
and
the
way
thither
,
which
if
they
could
retire
inwardly
enough
into
their
own
spirits
,
they
would
be
sensible
of
,
Vers.
4.
And
whither
I
go
ye
know
,
and
the
way
ye
know
.
His
care
of
them
in
the
time
of
his
absence
,
that
they
should
want
nothing
,
but
have
what
ever
they
can
desire
,
he
would
speed
all
their
prayers
,
nay
he
would
fulfil
them
himself
,
Vers.
13
,
14.
Whatsoever
ye
shall
ask
in
my
Name
,
that
will
I
do
.
Neither
would
he
leave
them
destitute
here
on
Earth
,
but
send
his
entirest
bosom
Friend
to
dwell
continually
in
their
bosoms
,
Vers.
16.
And
I
will
pray
the
Father
,
and
he
shall
give
you
another
Comforter
,
that
he
may
abide
with
you
for
ever
:
Who
should
do
great
things
for
them
,
Vers.
26.
He
shall
teach
you
all
things
,
and
bring
things
to
your
remembrance
,
whatsoever
I
have
said
unto
you
.
Lastly
he
would
give
them
a
very
rich
blessing
at
his
parting
,
given
after
such
a
manner
of
way
as
the
world
cannot
give
,
Vers.
27.
Peace
I
leave
with
you
,
my
peace
I
give
unto
you
,
not
as
the
world
giveth
,
give
I
unto
you
:
let
not
your
heart
be
troubled
,
neither
let
it
be
afraid
.
Hereupon
he
tells
them
how
they
ought
to
part
with
him
,
with
what
temper
of
spirit
,
which
love
to
him
upon
a
right
understanding
would
work
in
them
,
namely
with
joy
and
not
with
grief
.
For
we
willingly
,
readily
and
joyfully
part
with
that
,
which
we
entirely
love
,
for
its
advancement
,
especially
if
it
be
very
great
,
and
also
very
beneficial
to
us
.
This
he
urgeth
,
Vers.
28.
Ye
have
heard
how
I
said
unto
you
,
I
go
away
,
and
come
again
unto
you
.
If
ye
loved
me
,
ye
would
rejoyce
,
because
I
said
,
I
go
unto
the
Father
:
for
my
Father
is
greater
then
I.
Now
there
are
two
things
Christ
most
especially
bends
himself
to
urge
upon
them
,
to
leave
imprinted
on
their
spirits
at
his
departure
.
The
one
relates
to
Faith
,
the
other
to
Obedience
:
That
they
would
look
to
their
Faith
,
and
to
their
Obedience
:
that
they
would
beleeve
on
him
,
and
keep
his
Commandments
.
He
had
bid
them
look
to
their
Faith
in
the
first
Verse
of
this
14
Chap.
Beleeve
in
God
,
and
beleeve
in
me
.
And
he
had
bid
them
look
to
their
Obedience
,
in
a
very
affectionate
strain
of
expression
,
Vers.
15.
If
ye
love
me
,
keep
my
Commandments
.
If
ye
love
me
,
do
it
.
If
ye
love
me
,
ye
will
do
it
.
His
commands
are
ever
forcible
with
us
,
whom
we
entirely
love
.
He
followeth
this
consideration
,
being
a
very
close
one
,
Vers.
21
,
23
,
24.
professing
that
he
that
loveth
cannot
but
do
this
,
that
he
that
doth
this
doth
love
,
that
he
that
doth
not
love
cannot
do
this
,
and
he
that
doth
not
this
doth
not
love
.
In
this
15
Chapter
he
proceeds
to
urge
both
again
.
He
begins
with
Faith
,
Vers.
4.
Abide
in
me
,
and
I
in
you
.
I
have
told
you
these
things
that
ye
might
beleeve
,
(
Chap.
14.
29.
)
and
I
am
your
Vine
whereinto
ye
are
ingrafted
,
from
and
in
whom
ye
have
your
life
;
abide
in
me
.
When
I
depart
from
you
with
my
bodily
presence
,
do
not
let
your
faith
depart
from
me
,
but
as
ye
came
to
me
by
faith
,
so
stay
with
me
by
faith
:
abide
in
me
,
and
I
in
you
:
stay
in
me
by
faith
,
and
keep
me
in
you
by
faith
.
He
presseth
this
upon
them
from
divers
considerations
,
as
first
there
is
no
bringing
forth
of
fruit
else
,
Vers.
4.
As
the
branch
cannot
bear
fruit
of
it self
,
except
it
abide
in
the
Vine
:
no
more
can
ye
,
except
ye
abide
in
me
.
Secondly
,
without
this
ye
will
be
in
danger
of
your
Souls
,
nay
of
a
truth
ye
will
miscarry
,
Vers.
6.
If
a
man
abide
not
in
me
,
he
is
cast
forth
as
a
branch
,
and
is
withered
,
and
men
gather
them
,
and
cast
them
into
the
fire
,
and
they
are
burned
.
As
faith
declines
,
life
wastes
,
and
the
Soul
runs
further
and
further
into
the
danger
of
the
fire
,
which
by
faith
alone
is
avoyded
.
Thirdly
,
Hereby
ye
may
have
what
ye
will
.
If
ye
abide
in
me
,
and
my
words
abide
in
you
,
if
your
faith
remain
,
and
your
obedience
also
,
ye
shall
ask
what
ye
will
,
and
it
shall
be
done
unto
you
.
And
therefore
he
bids
them
also
look
to
their
Obedience
,
for
that
was
the
way
both
to
glorifie
God
,
Vers.
8.
and
to
abide
in
the
love
of
Christ
,
Vers.
9
,
10.
As
the
Father
hath
loved
me
,
so
have
I
loved
you
:
continue
ye
in
my
love
.
If
ye
keep
my
Commandments
,
ye
shall
abide
in
my
love
:
even
as
I
have
kept
my
Fathers
Commandments
,
and
abide
in
his
love
.
Not
as
if
Christ
did
love
them
simply
for
their
obedience
,
no
more
then
God
did
love
him
for
his
obedience
simply
:
but
as
this
was
the
way
wherein
the
power
of
the
Father
led
him
to
remain
in
the
love
of
the
Father
,
so
this
is
the
way
Christs
power
guides
them
in
to
abide
in
his
love
:
for
God
and
Christ
must
be
just
in
dispensing
their
love
even
to
their
own
,
according
to
the
Rule
of
that
dispensation
which
they
set
up
,
and
under
which
they
put
their
own
.
Now
Christ
tells
them
plainly
vers.
11.
the
ground
why
he
did
thus
vehemently
urge
these
things
upon
them
,
which
was
double
.
1.
That
his
joy
might
remain
in
them
,
that
that
joy
which
he
had
in
them
from
their
obedience
in
and
unto
the
faith
might
remain
,
that
he
might
still
find
the
same
cause
of
joy
in
them
.
2.
That
their
joy
which
they
had
in
him
might
be
filled
,
that
they
might
have
not
only
joy
,
but
fulness
of
joy
in
Christ
,
which
ariseth
from
the
other
,
for
our
joy
in
Christ
is
filled
from
Christs
joy
in
us
:
When
he
delights
in
us
,
in
our
state
,
temper
,
and
motions
,
in
the
dispensation
wherein
he
sets
us
,
then
he
spreadeth
himself
abroad
so
sweetly
and
pleasantly
in
us
,
as
causeth
us
abundantly
to
delight
in
him
:
both
these
are
mentioned
in
the
11
vers.
These
things
have
I
spoken
unto
you
,
that
my
joy
might
remain
in
you
,
and
that
your
joy
might
be
full
.
As
if
he
had
said
:
'T
is
true
,
though
ye
should
be
negligent
of
these
things
,
and
run
into
great
dangers
thereby
,
yet
I
might
bring
you
to
Heaven
at
last
;
nay
I
would
not
lose
you
:
but
I
should
have
no
great
delight
in
you
here
,
nor
would
ye
take
any
great
delight
in
me
,
neither
would
God
get
any
great
honour
by
you
,
(
according
to
verse
8.
)
But
now
,
I
would
not
only
bring
you
to
Heaven
at
last
,
but
take
great
delight
in
you
here
,
and
fill
your
hearts
with
joy
too
,
and
therefore
would
I
have
you
abide
in
me
,
and
keep
my
Commandments
,
which
is
the
only
way
thereunto
;
These
are
the
very
ends
that
I
so
press
these
things
thus
earnestly
upon
you
for
.
Now
if
ye
would
know
what
Commandments
I
mean
,
this
is
it
I
chiefly
intend
,
namely
of
love
one
to
another
.
This
is
my
commandment
,
that
ye
love
one
another
,
as
I
have
loved
you
.
In
the
words
we
may
take
notice
of
three
particulars
.
1.
The
Command
it self
.
That
ye
love
one
another
.
2.
The
rule
of
this
command
,
the
rule
whereby
the
love
that
answers
this
command
must
be
squared
,
and
that
is
Christs
love
,
it
must
be
squared
by
the
love
which
Christ
had
in
him
,
and
which
he
manifested
unto
,
and
exercised
towards
his
.
As
I
have
loved
you
.
3.
Christs
peculiar
owning
of
both
,
both
of
the
command
and
the
rule
,
or
of
the
command
according
to
the
rule
.
This
is
my
commandment
.
This
is
my
commandment
,
that
ye
love
one
another
,
as
I
have
loved
you
.
To
glance
a
little
at
the
sence
of
the
words
.
That
ye
love
one
another
.
That
ye
]
Ye
my
disciples
whom
I
have
cherished
all
my
days
,
and
am
now
about
to
dye
for
:
for
whom
I
came
from
Heaven
,
and
for
whom
I
go
again
to
Heaven
.
Ye
who
were
mine
before
the
world
was
,
Ye
who
are
mine
,
and
have
been
mine
throughout
my
whole
ministry
,
Ye
who
shall
be
mine
for
ever
and
ever
.
That
ye
love
]
Love
in
heart
,
love
in
word
,
love
in
action
.
Bear
a
tender
affection
to
them
in
the
bottom
of
your
souls
:
Speak
well
of
them
,
and
good
for
them
,
both
to
God
and
men
:
and
do
any
service
of
love
for
them
.
Let
them
have
all
the
interest
in
you
,
and
power
with
you
that
love
can
command
.
Think
it
not
much
to
suffer
with
them
,
nay
to
suffer
even
death
it self
for
them
.
Love
is
the
continual
drinking
in
,
and
the
continual
letting
out
of
desire
,
delight
and
service
.
Our
desire
is
still
after
,
our
delight
is
still
in
,
our
service
is
still
about
what
we
love
.
And
love
though
it
be
still
busie
about
what
it
loves
,
yet
it
can
never
drink
in
enough
,
nor
let
out
enough
towards
it
.
Two
things
make
it
unsatisfiable
,
Want
of
fulness
to
vent
upon
its
love
,
and
want
of
ability
and
skill
to
vent
what
it
hath
upon
its
love
.
One
another
,
]
This
is
the
extent
,
the
bounds
of
this
love
,
it
must
reach
to
all
that
belong
to
Christ
:
and
it
is
no
difficult
matter
,
no
hard
task
,
for
it
is
only
to
them
that
have
the
same
image
,
the
same
nature
,
the
same
life
,
the
same
beginning
,
the
same
end
.
If
thou
lovest
thy self
aright
,
if
thou
lovest
Christ
aright
,
then
thou
wilt
also
love
these
who
are
truly
part
of
thy self
,
and
part
of
Christ
.
I
know
the
world
will
hate
you
,
and
I
do
not
bid
you
love
it
,
for
there
is
none
of
this
kind
of
loveliness
in
it
,
nothing
in
them
to
receive
this
love
,
nothing
in
them
for
you
to
fasten
this
love
upon
,
but
I
bid
you
love
one
another
.
The
world
is
not
to
draw
forth
your
love
,
not
to
partake
of
this
love
,
be
it
never
so
excellent
:
nor
must
any
of
these
miss
of
it
,
be
they
never
so
weak
,
never
so
vile
.
As
I
have
loved
you
.
]
Just
as
I
have
caused
my
heart
to
go
forth
toward
you
,
as
I
have
ever
been
tender
of
you
,
and
passed
by
all
manner
of
weaknesses
in
you
,
as
I
have
ever
thought
well
of
you
my self
,
and
spoke
well
of
you
to
the
Father
,
not
taking
notice
of
any
of
your
sins
or
frailties
further
then
for
your
good
,
as
I
have
performed
all
manner
of
services
to
you
,
I
have
descended
that
ye
might
ascend
,
I
have
fallen
that
ye
might
arise
,
I
have
not
stuck
at
giving
my
very
life
for
you
,
and
all
my
strength
and
glory
to
you
,
so
true
,
so
great
,
so
strong
hath
my
love
unto
you
been
:
even
so
after
this
manner
do
ye
kindle
affections
and
so
act
them
one
towards
another
.
This
is
my
commandment
,
]
This
is
that
commandment
which
is
properly
mine
.
This
is
that
commandment
which
of
all
other
I
will
own
.
This
is
that
especial
commandment
,
which
God
in
this
his
ministration
by
me
towards
you
,
giveth
you
.
This
is
that
commandment
,
which
my
soul
,
which
my
heart
,
which
my
nature
is
most
in
.
This
is
that
which
I
most
desire
to
find
in
you
,
which
I
from
my self
,
from
my
own
heart
and
soul
enjoyn
you
.
This
is
my
commandment
.
Thou
shalt
love
the
Lord
thy
God
with
all
thine
heart
and
with
all
thy
soul
,
and
thy
neighbor
as
thy self
:
these
were
Moses
commandments
,
but
that
ye
love
one
another
,
this
is
my
commandment
.
That
man
should
love
the
Lord
who
made
him
,
and
his
neighbor
whom
he
made
like
him
:
that
the
Jews
should
love
God
who
made
them
in
that
their
dispensation
a
vessel
of
Glory
beyond
all
Nations
,
and
that
they
should
love
their
fellow-brethren
in
that
dispensation
,
yea
and
in
nature
too
;
This
was
Moses
commandment
.
But
that
he
who
hath
the
seed
of
the
new-life
in
him
,
should
love
him
who
is
a
partner
with
him
in
the
same
life
,
This
is
Christs
commandment
.
The
love
to
this
brotherhood
is
from
the
nature
and
by
the
command
of
Christ
.
The
words
do
naturally
and
plainly
signifie
and
hold
forth
thus
much
unto
us
.
Observ
.
That
for
the
Saints
or
Disciples
of
Christ
to
love
one
another
,
upon
such
grounds
and
in
such
a
way
as
he
loved
them
,
is
a
thing
his
heart
is
very
much
upon
.
It
is
the
main
thing
he
hath
commended
to
them
,
it
is
the
great
injunction
he
hath
layn
upon
them
.
As
it
was
the
especial
Command
which
God
gave
Christ
,
to
love
his
Saints
,
and
that
which
his
heart
was
most
upon
of
all
the
Commands
which
ever
he
gave
him
;
which
if
he
had
neglected
,
the
keeping
of
all
the
rest
would
have
been
of
no
value
:
So
it
is
the
especial
Command
which
Christ
hath
given
to
his
people
,
and
which
he
most
eyeth
them
in
,
that
they
love
one
another
.
This
is
my
Commandment
.
Among
all
the
Commandments
I
have
dispensed
to
you
,
I
shall
observe
you
most
in
this
.
Ye
must
keep
them
all
to
remain
in
my
love
,
vers.
10.
but
this
is
the
most
principal
of
them
all
;
this
is
that
which
I
understandingly
and
most
affectionately
give
you
in
especial
charge
as
mine
:
This
is
my
Commandment
.
To
evidence
how
much
the
heart
of
Christ
is
in
this
Commandment
,
we
need
go
no
further
then
this
place
for
the
illustration
and
demonstration
of
.
Consider
but
his
giving
out
the
Commandment
;
observe
but
the
circumstances
of
it
,
and
it
will
very
clearly
appear
.
There
are
three
things
very
observable
about
it
.
The
time
of
his
giving
it
out
,
The
manner
of
his
giving
it
out
,
and
his
vehement
pressing
of
it
,
both
then
at
his
first
enjoyning
of
it
,
and
again
and
again
in
this
his
farewel
Sermon
.
First
,
For
the
time
,
There
are
two
things
eminent
in
that
.
One
is
,
in
that
it
was
when
his
love
had
been
well
grown
towards
them
,
after
it
had
had
long
duration
and
frequent
exercise
,
this
was
particularly
taken
notice
of
by
this
Evangelist
just
before
his
relation
of
it
,
Chap.
13.
1.
Having
loved
them
constantly
,
having
loved
them
from
first
to
last
,
having
loved
them
as
his
own
with
a
love
suitable
in
strength
to
the
relation
,
having
thus
loved
them
unto
the
very
end
,
what
doth
he
for
them
?
how
doth
he
shew
it
?
Why
he
addresseth
himself
to
the
imposing
of
this
Command
in
the
most
engaging
manner
that
could
be
,
as
may
be
read
in
the
following
Verses
.
The
other
is
,
that
it
was
just
afore
his
passion
,
when
he
was
about
to
do
the
greatest
act
of
love
for
them
that
could
be
done
,
(
for
greater
love
could
no
man
shew
,
as
he
tells
them
,
Chap.
15.
13.
)
and
answerably
had
been
strengthening
his
affections
towards
them
,
that
he
might
do
it
the
more
willingly
;
even
then
,
when
his
heart
was
most
operative
in
love
towards
them
,
then
he
gives
out
this
Command
,
as
it
is
observed
by
this
Evangelist
John
,
Chap.
13.
1.
Now
before
the
feast
of
the
Passover
,
when
Jesus
knew
that
his
hour
was
come
,
that
he
should
depart
out
of
this
world
unto
the
Father
,
having
loved
his
own
which
were
in
the
world
,
he
loved
them
unto
the
end
.
And
Supper
being
ended
,
&c.
Having
his
eye
upon
his
Passion
,
and
his
heart
upon
his
Disciples
,
for
whom
he
was
to
dye
,
and
whom
he
was
now
to
leave
,
the
strength
of
his
Soul
works
it self
out
in
love
towards
them
,
and
the
strength
of
his
love
thus
vents
it self
,
in
contriving
how
he
might
most
effectually
imprint
this
Command
upon
them
.
Having
so
great
things
to
suffer
,
and
his
eye
being
upon
it
,
for
he
knew
that
his
hour
was
come
,
one
would
have
expected
that
his
thoughts
should
have
been
taken
up
about
them
;
and
so
they
are
,
but
yet
not
so
as
to
divert
him
from
his
contrivance
and
dispatch
of
this
,
which
that
he
should
now
be
so
busie
and
industrious
about
,
it
shews
plainly
how
much
his
heart
was
in
it
.
2.
For
the
manner
of
his
giving
out
this
Commandment
,
It
is
very
observable
,
for
it
was
both
by
example
,
by
precept
,
and
accompanied
with
reason
backing
both
.
1.
It
was
commended
to
them
by
his
own
example
,
he
taught
it
them
by
his
own
practise
,
which
is
the
most
effectual
way
of
teaching
.
He
would
not
barely
by
word
of
mouth
issue
out
this
Command
,
but
he
sets
his
own
pattern
first
before
them
;
He
would
do
it
himself
before
he
would
impose
it
on
them
.
And
his
example
is
very
full
.
For
,
1.
That
service
of
love
which
now
he
did
set
his
example
before
them
in
,
viz.
washing
the
Saints
feet
,
was
one
of
the
lowest
acts
of
service
.
We
are
all
apt
to
perform
honorable
acts
of
service
,
nay
perhaps
some
low
acts
of
service
to
them
that
are
far
above
us
in
gifts
and
graces
,
or
to
persons
in
a
sick
and
weak
condition
:
but
to
persons
that
are
in
health
,
and
to
persons
that
are
beneath
us
in
degree
,
love
will
carry
very
few
to
perform
such
an
office
of
love
as
Christ
did
here
:
yet
these
Disciples
of
Christ
were
far
below
him
in
the
graces
and
gifts
of
the
Spirit
of
God
,
besides
that
present
relation
wherein
he
stood
as
a
Lord
and
Master
unto
them
.
2.
He
did
it
in
the
lowest
manner
,
with
the
towel
girded
about
him
,
vers.
4.
as
a
servant
,
they
sitting
,
and
he
standing
,
vers.
12.
and
in
a
ready
manner
,
for
he
rose
from
the
table
to
do
it
,
and
took
the
towel
,
and
girded
himself
.
3.
He
did
it
to
Judas
,
who
was
no
Saint
,
which
takes
off
that
great
objection
which
is
so
ready
to
rise
in
mens
spirits
,
viz.
If
I
knew
he
were
a
Saint
I
could
do
it
,
but
I
fear
he
is
an
hypocrite
.
Why
Christ
did
it
to
an
hypocrite
,
to
one
whom
he
knew
to
be
an
hypocrite
.
That
Judas
was
there
,
may
appear
by
this
,
it
was
not
the
Passover
night
,
but
the
night
before
,
Chap.
13.
1.
and
Christ
after
this
gives
him
the
sop
,
vers.
26.
Lastly
,
he
did
it
,
not
in
the
meanness
and
lowness
of
his
spirit
,
being
now
cast
down
with
the
sight
of
that
misery
which
was
hastening
upon
him
;
but
with
the
view
and
consideration
of
his
own
greatness
,
as
appears
vers.
3.
Jesus
knowing
that
the
Father
had
given
all
things
into
his
hands
,
and
that
he
was
come
from
God
,
and
went
to
God
,
He
riseth
from
supper
,
&c.
He
had
not
forgot
how
great
he
was
before
this
Ministration
,
how
great
he
was
in
this
Ministration
,
and
how
great
he
should
be
immediately
again
,
but
his
eye
was
fixed
upon
his
glory
and
greatness
in
and
from
and
with
God
,
when
he
did
this
to
them
.
2.
There
was
not
only
example
,
but
precept
added
to
example
(
and
that
again
and
again
)
and
that
in
a
very
sweet
way
,
telling
them
that
they
ought
to
do
it
,
and
that
his
doing
of
it
,
was
but
to
teach
them
their
duty
.
It
was
not
necessary
for
him
to
do
it
,
only
he
chose
this
way
of
imprinting
his
instruction
the
better
upon
them
.
3.
He
adds
a
forcible
reason
,
that
he
being
their
Lord
and
Master
,
and
having
made
known
to
them
his
pleasure
,
and
that
both
by
his
own
command
and
pattern
,
they
cannot
be
excused
if
now
they
neglect
it
.
Vers.
13
,
14
,
15
,
16.
Ye
call
me
Master
and
Lord
,
&c.
3.
For
his
vehement
pressing
of
it
.
He
doth
not
only
lay
it
before
them
,
but
he
presseth
it
home
upon
them
.
1.
He
shews
them
that
it
is
their
duty
,
Vers.
14.
Ye
ought
also
to
wash
one
anothers
feet
.
2.
He
tells
them
,
that
the
meaning
of
this
piece
of
service
in
this
abased
manner
,
was
to
commend
it
to
them
so
closely
,
that
they
might
not
avoyd
it
,
or
think
much
of
it
:
Vers.
15.
For
I
have
given
you
an
example
,
that
ye
should
do
,
as
I
have
done
to
you
.
3.
By
enforcing
the
reason
of
his
example
,
Vers.
16.
Verily
,
verily
I
say
unto
you
,
The
servant
is
not
greater
then
his
Lord
;
neither
he
that
is
sent
,
greater
then
he
that
sent
him
.
The
greatest
among
the
Saints
,
are
such
as
are
sent
by
Christ
,
and
yet
they
are
not
greater
then
Christ
who
sent
them
,
and
therefore
need
not
think
much
of
that
(
as
of
an
inferior
piece
of
work
)
which
Christ
did
.
4.
By
pronouncing
blessedness
upon
them
according
as
they
did
observe
it
,
Vers.
17.
If
ye
know
these
things
,
happy
are
ye
if
ye
do
them
.
Happy
are
ye
if
ye
learn
from
this
pattern
,
if
ye
take
out
this
copy
,
if
ye
practise
the
duties
of
this
Law
of
Love
according
to
it
.
The
happiness
of
the
Disciples
of
Christ
,
consisteth
much
in
knowing
and
practising
the
duties
of
love
(
even
in
the
meanest
offices
of
it
)
one
towards
another
.
Thus
he
drives
home
this
duty
here
.
He
urgeth
it
again
in
this
same
Chap.
v.
34.
where
he
calleth
it
a
new
Commandment
,
to
set
their
spirits
more
eager
upon
it
,
A
new
Commandment
I
give
unto
you
.
And
what
is
this
new
Commandment
?
That
ye
love
one
another
,
as
I
have
loved
you
,
that
ye
also
love
one
another
.
He
had
been
telling
them
of
his
departure
from
them
,
and
that
very
affectionately
in
the
foregoing
Verse
,
Little
children
,
yet
a
little
while
I
am
with
you
.
Ye
shall
seek
me
,
&c.
My
little
children
,
I
must
leave
you
,
Poor
sweet
babes
,
poor
little
brats
,
I
must
be
gone
,
I
cannot
stay
with
you
:
But
when
I
am
gone
remember
this
Commandment
(
ye
little
think
what
sweetness
ye
will
find
in
it
)
that
ye
love
one
another
,
with
the
same
love
and
after
the
same
manner
as
I
have
loved
you
;
performing
the
same
services
of
love
with
the
same
willingness
and
delight
.
And
then
in
the
following
Verse
he
knocks
in
another
nail
to
drive
it
yet
more
home
:
By
this
shall
all
men
know
that
ye
are
my
Disciples
,
if
ye
have
love
one
to
another
.
He
makes
it
the
badg
of
Discipleship
,
that
whereby
men
should
be
distinguished
to
appertain
to
him
,
to
be
retainers
to
him
:
By
this
shall
all
men
know
,
&c.
It
is
a
great
priviledg
and
dignity
to
be
known
to
be
a
Disciple
to
Christ
,
to
be
taken
notice
of
by
men
as
a
retainer
to
Christ
,
as
one
who
doth
not
meerly
pretend
,
but
hath
indeed
learned
of
him
.
And
love
to
the
Brethren
(
such
love
as
Christ
expressed
)
is
an
unquestionable
character
,
a
distinguishing
badg
,
such
as
the
world
cannot
but
acknowledg
to
be
a
peculiar
property
of
a
Disciple
,
which
you
have
had
from
Christ
,
and
which
none
else
can
attain
.
In
the
14
Chapter
he
perswadeth
them
very
affectionately
to
keep
his
Commandments
,
Vers.
15
,
21
,
24.
and
so
again
,
Chap.
15.
10.
If
ye
keep
my
Commandments
ye
shall
abide
in
my
love
,
&c.
declaring
unto
them
in
the
next
Verse
,
that
his
intent
in
this
vehement
Injunction
,
Exhortation
and
Perswasion
of
his
,
was
entirely
for
their
good
:
Vers.
11.
These
things
have
I
spoken
unto
you
that
my
joy
might
remain
in
you
,
and
that
your
joy
might
be
full
.
And
then
immediately
in
the
very
next
words
,
vers.
12.
sheweth
what
Commandment
he
did
chiefly
mean
all
this
while
,
This
is
my
Commandment
,
that
ye
love
one
another
as
I
have
loved
you
.
These
things
I
speak
,
I
thus
vehemently
press
obedience
upon
you
for
your
own
good
,
that
I
might
have
joy
of
you
(
which
will
be
very
profitable
for
you
)
and
your
hearts
might
be
full
of
joy
:
But
this
is
the
Commandment
which
I
principally
intend
,
and
which
I
most
especially
expect
obedience
unto
;
This
is
the
Commandment
which
is
peculiarly
and
properly
mine
,
which
my
joy
will
be
greatest
in
seeing
observed
,
and
the
observation
of
which
will
conduce
most
towards
the
filling
of
your
hearts
with
joy
,
This
is
my
Commandment
,
that
ye
love
one
another
,
&c.
How
he
proceeds
yet
further
to
fix
it
upon
their
spirits
by
very
close
considerations
in
the
following
part
of
the
Chapter
,
as
vers.
14.
and
17.
I
shall
not
need
to
make
mention
of
,
it
being
already
so
fully
and
clearly
evidenced
.
Out
of
the
abundance
of
the
heart
,
out
of
the
vehemency
of
his
desire
in
this
particular
,
hath
his
mouth
uttered
all
these
things
.
For
the
further
opening
of
it
,
these
two
particulars
following
are
to
be
enquired
into
.
1.
How
Christ
loved
his
Saints
?
with
what
kind
of
love
?
what
his
love
was
,
and
how
it
went
forth
towards
them
?
and
so
we
shall
see
the
rule
whereby
our
love
is
to
be
squared
one
towards
another
.
2.
Why
the
heart
of
Christ
is
so
much
set
upon
this
,
to
have
his
Disciples
thus
love
one
another
?
why
of
all
other
he
maketh
this
his
especial
Commandment
?
Touching
the
former
,
What
the
love
of
Christ
to
Saints
was
?
or
how
Christ
loved
his
Saints
?
Love
,
we
know
,
is
that
glue
which
unites
things
together
(
or
,
at
least
,
makes
them
desire
,
study
and
endeavor
union
)
causing
them
both
to
wish
well
and
do
well
one
for
another
,
according
to
the
nature
and
degree
of
it
.
As
hatred
is
that
which
dissevers
things
,
and
makes
them
wish
ill
and
do
ill
one
to
another
,
according
to
the
nature
and
strength
of
it
:
So
love
,
which
is
contrary
to
it
,
doth
the
clean
contrary
.
What
maketh
God
to
hold
a
kind
of
union
with
all
his
creatures
,
and
to
wish
well
to
them
,
and
do
good
for
them
,
according
to
their
several
ranks
,
but
his
love
to
them
in
its
several
degrees
?
It
is
from
Gods
love
that
he
provideth
food
for
the
creatures
,
but
from
a
further
degree
of
love
that
he
provideth
Redemption
for
Man
,
and
from
a
further
degree
of
love
yet
that
he
foundeth
and
fasteneth
the
Union
(
and
universal
Communion
)
between
him
and
his
Elect
in
Christ
.
Now
to
search
out
this
Love
,
we
must
seek
both
into
the
Nature
of
it
,
what
kind
of
affection
it
is
;
and
into
the
grounds
of
it
,
whereupon
it
is
fastened
;
as
also
into
the
degree
and
strength
of
it
,
and
into
its
several
actings
,
and
the
manner
of
its
actings
.
I.
For
the
nature
of
it
.
We
know
(
after
our
manner
of
knowledg
)
that
there
is
a
twofold
Love
:
A
natural
love
and
a
supernatural
,
an
earthly
and
an
heavenly
.
The
natural
love
is
that
affection
which
God
hath
put
between
creatures
from
some
suitableness
among
them
.
There
is
an
earthly
affection
which
God
hath
placed
in
this
Earth
towards
the
things
of
this
Earth
,
which
as
they
come
all
out
of
the
same
Earth
,
so
they
are
a
kin
and
bear
a
natural
affection
to
one
another
,
though
in
this
hidden
state
(
even
in
the
things
of
this
world
)
both
the
relation
and
affection
is
much
unknown
.
There
is
an
universal
love
among
all
creatures
(
even
there
where
there
appeareth
an
antipathy
)
from
some
general
likeness
,
suitableness
and
connaturalness
among
them
:
but
this
love
is
more
especially
to
be
discerned
and
taken
notice
of
among
creatures
of
the
same
kind
.
This
love
is
heightened
in
man
,
above
all
other
creatures
,
according
to
the
elevation
of
his
nature
.
It
is
a
stamp
upon
his
Soul
suitable
to
the
nature
of
his
Soul
.
It
is
a
kind
of
more
spiritual
glue
in
him
(
as
his
nature
is
more
spiritual
,
whereas
it
is
but
a
corporeal
glue
in
other
creatures
)
a
tincture
whereof
still
remains
,
though
much
defaced
in
him
by
his
fall
,
as
all
his
other
excellencies
of
Nature
are
.
The
supernatural
love
is
that
which
grows
in
Gods
own
heart
,
and
which
he
writes
with
his
own
finger
on
the
hearts
of
whom
he
pleaseth
,
and
in
what
degree
he
pleaseth
.
It
is
that
love
of
a
spiritual
nature
,
which
floweth
from
God
the
root
,
into
Christ
the
spiritual
man
,
and
so
through
him
into
all
the
spiritual
branches
,
which
are
ingrafted
into
and
grow
in
God
and
in
Christ
.
So
that
this
love
must
needs
be
of
a
more
excellent
,
high
,
pure
nature
then
that
which
is
naturally
sown
,
or
can
naturally
grow
in
the
heart
of
man
.
There
are
all
kind
of
natural
excellencies
(
which
are
the
shadows
of
the
spiritual
)
in
man
naturally
:
They
are
sown
in
the
nature
of
the
first
Adam
,
as
the
spiritual
excellencies
are
in
the
nature
of
the
second
Adam
.
There
is
a
natural
faith
in
man
,
whereby
man
is
able
to
beleeve
,
upon
good
arguments
layd
before
him
;
but
yet
this
is
not
THE
FAITH
,
this
is
not
THE
HEAVENLY
GIFT
.
So
there
is
a
natural
love
in
the
Soul
of
man
,
whereby
he
cannot
but
love
God
,
and
every
thing
that
is
lovely
and
excellent
,
(
though
he
cannot
but
also
hate
them
in
those
various
dispensations
and
discoveries
of
them
wherein
God
still
crosseth
his
fleshly
wisdom
and
desire
,
)
but
this
is
not
this
love
.
This
love
is
of
a
more
inward
,
of
a
more
full
,
of
a
more
substantial
nature
then
that
which
groweth
in
the
Soul
of
man
.
Now
such
was
the
love
of
Christ
,
of
this
kind
of
nature
;
Not
that
affection
which
did
naturally
belong
to
his
Soul
,
but
that
spiritual
affection
which
came
into
his
heart
with
that
special
grace
which
God
gave
him
,
with
that
special
nature
which
God
breathed
into
him
.
As
his
nature
was
different
from
the
nature
of
Adam
,
so
was
the
faith
of
it
,
and
so
was
the
love
of
it
.
Every
thing
in
him
was
of
the
same
stamp
with
his
nature
.
His
love
was
the
very
spiritual
image
and
substance
of
that
love
which
remains
in
the
heart
of
God
.
This
is
the
nature
of
it
in
general
,
whereby
it
is
distinguished
from
all
things
which
are
not
spiritual
,
and
more
especially
from
that
love
which
is
naturally
planted
in
the
Soul
of
man
.
But
now
we
are
to
enquire
into
the
nature
of
it
yet
further
,
whereby
we
may
distinguish
it
from
all
other
spiritual
things
.
And
that
may
be
done
by
the
common
properties
of
love
which
are
peculiar
to
it
in
and
according
to
its
kind
,
as
by
its
desire
of
union
,
by
its
wishing
well
to
the
object
beloved
,
by
its
readiness
to
do
for
it
,
&c.
There
is
nothing
desires
union
but
love
.
Faith
indeed
unites
,
but
it
doth
not
so
desire
union
as
love
,
it
doth
not
desire
that
kind
of
union
which
love
doth
.
Faith
lays
hold
for
help
,
the
desire
of
faith
is
help
;
but
the
desire
of
love
is
union
.
So
take
hope
,
patience
,
humility
,
meekness
,
&c.
they
have
their
several
other
properties
and
operations
agreeable
to
their
nature
,
but
not
this
of
uniting
,
they
leave
this
to
love
.
And
nothing
wisheth
well
to
the
object
but
love
:
Faith
wisheth
good
from
the
object
,
Hope
expecteth
good
from
the
object
,
but
't
is
Love
only
that
wisheth
good
unto
it
.
And
it
is
love
only
that
acts
for
it
,
that
acts
for
the
good
of
it
:
Faith
will
make
a
man
work
for
his
own
good
,
but
it
is
love
which
makes
him
work
for
the
good
of
another
.
It
is
faith
whereby
we
fasten
on
God
for
our
own
happiness
,
but
it
is
love
that
makes
us
eye
his
glory
,
and
work
for
him
:
Or
if
faith
also
do
this
,
it
is
from
that
influence
that
love
hath
upon
it
,
so
that
still
it
is
love
,
love
in
faith
,
love
with
faith
,
love
by
faith
.
This
then
is
the
love
of
Christ
,
namely
that
spiritual
affection
planted
in
his
new
nature
(
besides
that
affection
planted
in
him
as
a
man
)
whereby
he
desireth
union
with
,
and
wisheth
well
to
his
,
and
whereby
he
is
ready
to
do
any
thing
for
them
.
II.
As
touching
the
grounds
whereupon
Christ
loveth
them
,
the
grounds
whereupon
this
love
,
which
is
planted
in
Christ
,
is
drawn
forth
towards
them
,
They
are
these
.
1.
The
first
is
the
Fathers
love
.
God
the
Father
loveth
them
,
and
therefore
Christ
the
Son
loveth
them
also
.
As
God
has
writ
the
same
love
in
the
heart
of
Christ
,
as
is
in
his
own
,
so
it
goeth
forth
the
same
way
.
There
are
two
ways
wherein
the
heart
of
God
goeth
forth
exceedingly
,
and
the
heart
of
Christ
followeth
him
in
both
,
which
are
himself
and
his
people
;
his
own
glory
,
and
his
peoples
welfare
:
God
loveth
them
both
entirely
,
and
Christ
treads
in
his
very
steps
in
each
.
First
,
for
Gods
glory
,
It
was
the
main
thing
Christ
aimed
at
in
all
he
did
,
his
greatest
work
was
to
honour
his
Father
,
I
honour
my
Father
,
and
ye
dishonour
me
:
and
Joh.
17.4
.
I
have
glorified
thee
on
Earth
,
I
have
finished
the
work
which
thou
gavest
me
to
do
:
His
glorifying
of
God
he
looks
upon
and
casts
up
as
the
sum
of
all
he
did
or
was
to
do
.
And
if
any
did
wrong
his
Father
,
he
felt
it
;
the
reproaches
of
them
which
reproached
thee
,
fell
upon
me
.
What
made
him
so
zealous
about
the
Temple
,
but
because
it
was
his
Fathers
house
;
which
though
expiring
and
growing
out
of
date
,
was
as
yet
his
Fathers
,
and
therefore
more
worthy
then
to
be
so
prophaned
?
The
zeal
of
thine
house
hath
eaten
me
up
.
Yea
the
very
end
for
which
he
desired
his
own
glory
was
,
that
he
might
be
the
more
able
to
glorifie
his
Father
.
Father
,
glorifie
thy
Son
,
that
thy
Son
also
may
glorifie
thee
.
And
for
the
people
of
God
,
Christs
heart
goeth
forth
in
wonderful
love
towards
them
.
He
loved
them
all
his
life
long
even
to
the
very
last
:
Joh.
13.1
.
Having
loved
his
own
,
which
were
in
the
world
,
he
loved
them
unto
the
last
.
His
heart
was
ever
working
towards
them
,
He
never
thought
any
thing
too
good
for
them
,
yea
he
layd
down
his
very
life
freely
for
them
,
and
while
he
was
doing
it
,
his
thoughts
ran
more
upon
them
then
upon
himself
.
God
had
expressed
perfect
love
to
them
,
in
that
he
had
chosen
them
as
his
peculiar
treasure
,
which
he
would
enrich
suitably
to
himself
,
and
enjoy
in
himself
,
and
make
happy
with
himself
for
ever
.
He
chose
Christ
but
to
bring
this
about
,
who
in
that
respect
is
beneath
them
,
though
as
he
is
the
chiefest
part
of
this
treasure
,
and
the
head
of
it
to
them
,
he
is
far
above
them
.
Now
Christ
having
just
such
an
heart
as
his
Father
had
,
could
not
chuse
but
entirely
love
that
which
his
Father
so
loved
before
him
.
Having
the
same
love
with
his
Father
,
he
could
not
chuse
but
act
towards
the
same
object
as
his
Father
did
.
The
love
in
Christ
is
the
same
still
in
him
as
it
was
first
in
God
,
and
therefore
cannot
but
behave
it self
as
the
same
.
Christ
doth
what
he
seeth
the
Father
do
:
Now
seeing
the
Father
do
this
so
eminently
,
he
cannot
but
do
it
as
eminently
also
.
His
love
is
a
copy
of
the
Fathers
love
,
and
his
actings
forth
of
it
are
a
draught
of
the
Fathers
actings
.
This
ground
Christ
himself
intimates
,
Joh.
17.20
.
That
the
love
wherewith
thou
hast
loved
me
,
may
be
in
them
,
and
I
in
them
.
Christ
desires
perfect
union
with
them
,
to
be
perfectly
in
them
,
that
is
the
prime
and
compleat
operation
of
love
:
yea
but
what
is
the
rule
whereby
,
what
is
the
attractive
which
he
desires
might
draw
him
into
them
?
why
that
he
himself
tells
you
is
the
Fathers
love
.
Let
thy
love
,
the
same
love
,
wherewith
thou
hast
taken
possession
of
me
,
take
possession
of
them
also
,
and
then
I
will
immediately
come
after
and
dwell
in
them
too
.
It
is
from
thy
love
that
I
love
them
,
and
therefore
I
must
first
see
thy
love
go
before
,
and
then
I
will
soon
follow
.
And
for
this
cause
take
I
such
pains
with
them
,
that
I
might
make
them
a
fit
habitation
for
thy
love
,
and
then
that
I
my self
might
dwell
and
enjoy
them
in
the
same
love
,
and
the
same
love
in
them
.
2.
Another
ground
of
Christs
love
to
them
is
,
his
Fathers
will
.
His
Father
gave
them
him
to
love
,
and
commanded
him
to
love
them
,
yea
and
gave
him
that
love
wherewith
he
should
love
them
.
As
the
Father
giveth
Christ
to
us
to
love
;
so
he
gave
us
to
Christ
to
love
:
And
as
there
are
a
great
many
duties
we
owe
Christ
,
but
love
is
the
main
;
So
of
all
the
duties
Christ
did
owe
us
(
as
to
leave
all
his
glory
,
and
come
into
this
world
and
seek
us
out
,
and
to
dye
for
us
,
to
arise
for
us
,
to
ascend
for
us
,
to
take
possession
of
our
life
and
inheritance
for
us
in
Heaven
,
and
to
take
care
of
us
here
on
Earth
)
love
was
the
main
,
and
that
which
fitted
him
for
all
the
rest
,
even
as
it
fitteth
us
for
all
our
duties
,
both
towards
God
,
towards
Christ
,
and
towards
one
another
.
Yea
as
this
was
the
especial
command
which
Christ
gave
us
,
to
love
one
another
;
so
it
was
the
especial
command
God
gave
Christ
,
to
love
us
.
In
this
15
Chapter
of
this
Gospel
of
John
,
Christ
telleth
his
Disciples
,
That
if
they
keep
his
Commandments
,
they
shall
abide
in
his
love
:
even
as
he
kept
his
Fathers
Commandments
,
and
abode
in
his
love
.
And
of
all
his
Commandments
he
picks
out
one
presently
in
the
12
Verse
following
,
as
if
he
would
commend
it
unto
us
as
that
which
will
have
the
most
especial
influence
of
all
,
to
keep
us
in
his
love
,
which
is
this
of
loving
one
another
.
Now
how
cometh
Christ
to
pick
out
this
of
all
the
rest
,
but
that
his
Father
had
set
him
such
an
example
,
he
had
picked
it
out
for
him
,
it
was
the
main
thing
he
had
given
him
in
charge
,
and
the
main
thing
he
expected
from
him
,
as
he
intimates
in
the
10
Chapt.
of
this
Gospel
,
vers.
17.
Therefore
doth
my
Father
love
me
,
because
I
lay
down
my
life
,
that
I
might
take
it
again
.
He
had
been
speaking
vers.
15.
of
laying
down
his
life
for
the
sheep
,
from
his
knowledg
of
the
Father
,
from
his
knowledg
of
the
heart
and
will
of
the
Father
.
As
the
Father
knoweth
me
,
even
so
know
I
the
Father
:
and
I
lay
down
my
life
for
the
sheep
.
The
Father
knoweth
me
whom
he
hath
entrusted
,
and
I
know
him
who
hath
entrusted
me
,
and
want
neither
love
to
him
nor
them
,
but
lay
down
my
life
for
them
.
And
other
sheep
he
had
to
take
care
of
,
besides
those
of
this
fold
,
which
he
would
take
care
of
also
,
vers.
16.
Now
says
he
,
therefore
my
Father
loves
me
,
because
I
lay
down
my
life
,
that
I
might
take
it
again
.
This
is
that
act
of
love
in
me
,
this
is
that
act
of
obedience
from
me
to
the
will
and
command
of
the
Father
,
which
draweth
and
engageth
the
heart
of
the
Father
so
exceedingly
to
me
.
Therefore
my
Father
loveth
me
,
because
I
lay
down
my
life
,
so
readily
,
in
such
a
way
of
love
,
in
such
strength
of
love
to
my
sheep
,
that
I
might
take
it
again
to
perfect
their
Salvation
.
So
that
God
gave
Christ
this
especial
command
,
as
well
as
Christ
giveth
it
us
;
and
his
heart
was
so
much
in
it
,
that
his
love
went
out
towards
Christ
,
as
Christs
heart
went
out
in
love
towards
his
sheep
:
This
was
the
motive
,
the
attractive
of
the
Fathers
love
to
him
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
therefore
or
for
this
my
Father
loveth
me
,
because
I
lay
down
my
life
,
&c.
And
could
God
do
less
then
give
Christ
a
command
to
love
them
,
when
he
gave
them
him
to
this
very
end
,
and
therefore
gave
them
unto
him
in
all
such
relations
as
might
draw
love
,
as
,
as
his
brethren
(
wherefore
he
is
not
ashamed
to
call
them
brethren
)
as
his
own
children
(
behold
I
and
the
children
which
thou
hast
given
me
)
as
his
own
most
proper
Spouse
,
as
the
very
natural
members
of
his
own
body
?
What
could
his
meaning
be
in
all
this
,
but
that
he
should
exceedingly
love
and
cherish
them
?
And
surely
his
Father
would
never
have
given
them
him
,
unless
he
had
had
very
good
assurance
that
he
would
love
them
well
:
And
therefore
,
to
put
that
out
of
doubt
,
he
gave
him
love
first
before
he
gave
him
them
,
and
when
the
Law
was
in
his
bowels
,
then
he
calls
him
forth
to
take
care
of
them
,
Psal.
40.7
,
8.
God
first
writ
the
Law
of
Love
in
his
heart
,
and
then
he
gave
him
these
to
love
.
And
this
is
a
second
ground
which
doth
much
prevail
with
the
heart
of
Christ
,
and
would
sway
exceedingly
with
him
,
had
he
no
affection
of
his
own
unto
them
:
It
is
his
Fathers
will
and
pleasure
,
it
is
the
great
command
of
the
Father
to
him
,
that
he
should
love
them
,
very
truly
,
fully
and
heartily
,
even
as
the
Father
loved
him
.
But
thirdly
.
3.
Christ
loveth
them
because
of
their
relation
to
the
Father
and
himself
.
They
belong
to
the
Father
,
and
they
belong
to
him
;
they
are
Gods
proper
goods
,
and
his
proper
goods
:
Thine
they
were
,
and
thou
gavest
them
me
.
They
are
the
children
of
the
most
High
,
the
sons
and
daughters
of
his
own
Father
,
his
brethren
and
sisters
by
generation
;
his
Spouse
,
the
Spouse
which
his
Father
prepared
for
him
and
brought
him
,
the
Spouse
which
he
himself
purchased
with
his
dearest
blood
.
There
is
the
strength
and
sweetness
of
the
choycest
relations
to
draw
his
love
,
and
these
relations
set
off
too
with
all
the
commendable
accents
that
can
be
.
Now
we
know
,
Relations
carry
love
with
them
,
though
there
be
no
other
ground
of
love
besides
the
relation
.
It
is
not
deformity
(
or
any
other
unloveliness
in
others
eyes
)
which
can
eat
out
the
love
of
relations
.
A
man
loveth
his
brother
,
his
sister
,
his
wife
,
his
child
;
though
black
,
though
crooked
,
though
weak
in
body
and
mind
.
And
this
is
another
ground
why
Christ
loveth
his
,
it
is
because
they
are
his
and
the
Fathers
,
it
is
because
of
their
relation
to
the
Father
and
him
.
4.
There
is
yet
a
further
ground
why
Christ
loveth
them
,
which
is
because
of
their
likeness
to
himself
and
the
Father
;
because
his
image
(
which
is
also
the
image
of
the
Father
)
is
implanted
in
them
,
and
shall
be
perfected
upon
them
.
Likeness
is
the
greatest
attractive
of
love
that
can
be
(
for
it
most
naturally
draweth
it
forth
.
)
Likeness
in
nature
,
likeness
in
feature
,
likeness
in
disposition
,
&c.
are
strong
drawers
.
Now
there
is
the
greatest
likeness
in
the
Saints
to
Christ
that
can
be
:
There
is
no
such
likeness
to
him
any
where
else
to
be
found
,
and
therefore
no
such
love
can
go
forth
from
him
any
whither
else
.
They
have
the
same
nature
,
the
same
lineaments
,
the
same
course
,
the
same
end
with
him
.
They
have
grace
for
grace
with
Christ
.
They
are
like
to
him
in
every
respect
;
There
is
not
one
thing
admirable
in
him
,
but
there
is
the
likeness
of
it
in
them
.
Is
he
wise
,
holy
,
full
of
faith
,
love
,
all
spiritual
wisdom
and
excellency
?
why
they
have
not
only
a
share
in
these
,
but
they
have
also
a
copy
of
them
writ
on
their
own
hearts
.
Did
he
descend
,
suffer
,
dye
?
&c.
They
follow
him
in
the
same
steps
,
they
take
the
same
course
with
him
,
and
are
changed
and
perfected
by
him
through
these
,
after
the
same
manner
as
he
was
changed
and
perfected
by
his
Father
(
who
made
him
perfect
through
sufferings
)
2
Cor.
3.18
.
so
that
every
day
they
grow
more
like
him
.
It
is
no
marvel
therefore
if
Christ
love
them
so
,
how
can
he
chuse
,
they
being
already
so
far
in
,
and
growing
so
continually
further
and
further
into
his
likeness
?
And
they
are
like
his
Father
too
:
And
next
likeness
to
our selves
,
the
image
of
our
parents
doth
exceedingly
take
us
in
any
:
and
it
takes
Christ
as
much
as
his
own
likeness
,
because
he
loveth
the
image
of
his
Father
,
as
well
as
himself
.
These
are
the
grounds
whereupon
the
love
of
Christ
is
drawn
forth
towards
the
Saints
.
III.
For
the
degree
and
strength
of
it
,
it
is
the
greatest
that
can
be
.
It
is
not
only
the
most
excellent
kind
of
love
,
but
it
is
advanced
and
drawn
forth
likewise
to
the
utmost
kind
of
degree
.
He
loveth
them
with
all
his
heart
,
and
with
all
his
soul
.
Greater
love
there
cannot
be
then
Christs
,
nor
can
love
go
out
with
greater
strength
:
And
therefore
Christ
when
he
would
express
how
he
would
have
us
love
our
brethren
to
the
utmost
degree
of
our
love
(
of
that
love
God
hath
placed
in
us
)
he
bids
us
love
one
another
as
he
hath
loved
us
.
The
strength
of
Christs
love
to
his
appears
in
these
three
things
.
In
his
wishing
well
to
them
,
in
his
desire
of
union
with
them
,
in
his
readiness
to
do
any
thing
for
them
.
According
to
the
degree
and
strength
of
these
,
is
the
degree
and
strength
of
love
.
For
these
as
they
flow
from
love
,
so
they
rise
in
height
,
life
and
vigor
according
to
the
degree
and
strength
of
love
.
1.
The
strength
of
Christs
love
appeareth
in
his
wishing
well
unto
them
.
We
ever
wish
good
to
the
party
we
love
,
according
to
the
degree
of
love
we
bear
them
:
Now
Christ
wisheth
to
his
the
greatest
good
that
can
be
.
Look
what
ever
is
good
for
them
in
this
world
,
what
ever
is
good
for
them
in
the
other
world
,
he
wisheth
unto
them
in
the
fullest
manner
and
measure
.
There
are
three
things
chiefly
good
for
his
in
this
world
,
in
that
station
wherein
they
stand
,
and
in
that
course
which
they
are
to
run
here
,
which
are
these
.
Preservation
from
the
evil
of
the
world
,
Communion
with
their
God
,
and
to
joy
in
God
through
him
.
(
Lead
us
not
into
temptation
,
but
deliver
us
from
evil
.
It
is
good
for
me
to
draw
nigh
to
God
.
Rejoyce
evermore
.
)
And
all
these
he
wisheth
to
his
very
heartily
and
fully
.
See
how
vehemently
he
urgeth
that
request
,
that
God
would
preserve
them
from
the
evil
of
the
world
,
Joh.
17.
He
urgeth
it
so
far
,
that
he
is
fain
to
make
an
apology
for
it
,
that
it
was
not
so
much
in
reference
to
him
,
as
to
them
and
their
state
;
it
was
not
so
much
to
draw
the
thing
down
from
him
,
as
to
draw
up
their
hearts
to
beleeve
the
certain
descent
of
it
,
Vers.
13.
Then
for
Communion
with
God
,
He
did
not
only
begin
it
,
but
he
hath
taken
all
ways
to
preserve
&
increase
it
.
He
hath
layd
the
foundation
of
it
between
them
,
he
hath
entred
them
into
it
,
and
hath
appointed
Ordinances
for
the
exercise
and
continuation
of
it
,
that
therein
God
and
they
might
still
be
meeting
.
He
receives
God
on
the
one
hand
,
and
them
on
the
other
hand
,
and
knits
them
both
in
himself
,
causing
them
to
flow
into
and
live
in
each
other
.
He
knows
God
will
abide
in
him
,
and
thither
he
bringeth
them
,
and
biddeth
them
abide
there
also
,
Joh.
15.
that
they
may
still
be
sucking
the
sweetness
of
God
through
him
,
that
being
the
only
way
:
for
as
they
come
at
first
to
enjoy
God
by
Christ
,
so
they
must
ever
draw
the
sweetness
of
God
through
Christ
.
And
for
joying
in
God
,
he
would
always
have
them
be
doing
it
,
and
therefore
leads
them
the
ready
way
to
it
,
Joh.
14.1
.
Let
not
your
heart
be
troubled
;
beleeve
in
God
,
and
beleeve
in
me
.
Yea
he
would
have
them
have
full
joy
,
Joh.
14.11
.
These
things
have
I
spoken
unto
you
that
my
joy
might
remain
in
you
,
and
that
your
joy
might
be
full
.
Thus
he
tells
them
,
and
he
tells
God
the
same
,
Joh.
17.13
.
And
now
I
come
to
thee
:
and
these
things
I
speak
in
the
world
,
that
they
might
have
my
joy
fulfilled
in
themselves
.
I
am
coming
to
Heaven
to
thee
,
where
I
shall
have
joy
enough
,
to
sit
at
thy
right
hand
,
where
is
fulness
of
joy
;
but
for
all
that
I
shall
never
be
at
rest
,
unless
my
Saints
on
Earth
be
full
of
joy
also
,
and
for
that
very
end
I
speak
these
things
here
at
my
departure
,
and
press
thee
thus
earnestly
in
their
behalf
for
those
things
which
their
hearts
most
desire
,
and
which
are
most
necessary
for
them
,
that
it
might
conduce
somewhat
that
way
,
namely
to
the
filling
of
their
hearts
with
joy
when
I
am
gone
.
So
likewise
for
the
other
world
,
he
wisheth
them
the
best
thing
there
,
viZ.
the
full
and
perfect
enjoyment
of
God
.
It
was
his
very
design
,
and
the
very
end
for
which
he
underwent
all
miseries
in
this
world
,
to
bring
them
near
to
God
,
even
into
his
presence
,
that
they
might
be
filled
with
all
the
fulness
of
God
,
(
as
every
thing
,
which
is
there
,
is
,
)
and
he
will
never
leave
till
it
be
done
.
This
is
that
he
hath
undertaken
to
bring
them
to
in
eternal
life
,
or
this
is
that
eternal
life
which
he
is
fitting
them
for
,
and
will
not
fail
to
bring
them
into
,
viz.
the
enjoying
God
in
perfection
,
the
perfect
enjoying
of
a
perfect
God
,
to
enjoy
God
as
he
himself
doth
,
which
is
as
much
and
as
fully
as
he
can
be
enjoyed
:
They
must
be
fellow-heirs
,
have
the
same
inheritance
with
him
,
the
same
Kingdom
,
the
same
Crown
,
the
same
Life
,
the
same
Glory
,
the
same
Immortality
,
punctually
the
very
same
inheritance
,
which
inheritance
is
God
,
for
he
is
the
sole
portion
of
Christ
and
of
all
his
people
.
And
then
shall
Christ
see
of
the
travel
of
his
Soul
and
be
satisfied
in
and
concerning
his
seed
,
when
he
hath
perfectly
redeemed
them
,
and
layd
them
in
the
bosom
of
God
,
to
suck
in
and
enjoy
all
that
is
to
be
enjoyed
there
:
when
he
hath
fitted
their
hearts
to
receive
God
,
even
the
fulness
of
God
,
and
hath
seen
the
fulness
of
God
poured
out
into
their
hearts
,
and
doth
himself
taste
and
enjoy
it
there
.
The
Lord
could
never
rest
(
in
the
way
of
his
operation
)
till
he
had
emptied
himself
fully
into
Christ
,
and
Christ
can
never
rest
till
he
hath
emptied
himself
with
all
that
fulness
into
them
,
and
till
he
hath
brought
them
into
himself
,
and
through
himself
into
God
,
and
so
both
ways
into
all
that
fulness
.
And
that
God
might
take
delight
in
them
,
and
be
as
much
with
them
,
and
do
as
much
for
them
as
is
possible
(
in
this
time
and
day
of
separation
and
distance
)
he
plants
waters
,
and
causeth
to
spring
up
in
them
the
light
,
the
life
,
the
love
of
God
,
and
whatsoever
else
God
delights
to
be
in
and
with
,
both
to
cherish
with
his
presence
,
and
to
fill
with
his
appearance
,
Joh.
17.26
.
This
is
the
first
thing
wherein
the
strength
of
Christs
love
discovers
it self
,
viz.
in
wishing
well
to
them
:
His
desires
of
their
good
and
welfare
are
extended
to
the
utmost
degree
,
and
therefore
his
love
from
whence
they
proceed
must
needs
be
very
large
.
2.
The
strength
of
Christs
love
appeareth
further
,
in
his
desire
of
union
with
them
.
Every
thing
desireth
union
with
what
it
loveth
,
according
to
the
nature
and
degree
of
the
love
it
bears
:
If
therefore
we
would
know
how
strong
Christs
love
is
,
let
us
see
what
kind
of
desire
of
union
there
is
in
him
.
Now
his
desire
of
union
with
them
is
as
large
as
his
well-wishes
to
them
.
He
desireth
the
most
perfect
and
compleat
union
with
them
that
possibly
can
be
,
and
as
soon
as
may
be
.
He
would
have
the
union
present
and
growing
,
large
and
lasting
.
Not
to
follow
these
heads
particularly
,
consider
how
full
an
union
he
desires
and
the
largeness
of
his
desire
but
in
these
four
respects
.
1.
He
desireth
to
have
them
with
him
,
to
have
them
be
where
ever
he
is
.
If
there
were
a
person
whom
we
could
never
endure
to
have
out
of
our
sight
,
but
he
must
still
be
where
we
were
,
in
the
room
with
us
,
at
board
with
us
,
in
bed
with
us
;
if
we
could
never
abide
to
go
any
whither
or
do
any
thing
without
that
person
,
every
one
(
who
saw
this
)
would
conclude
there
to
be
a
great
strength
of
affection
in
us
towards
that
person
.
Why
thus
it
is
with
Christ
:
Do
the
Father
what
he
will
for
them
,
take
he
never
so
much
care
of
them
,
&c.
it
will
not
serve
Christs
turn
,
it
will
not
satisfie
Christs
heart
,
but
they
must
be
with
him
,
in
his
Country
,
in
his
house
,
at
his
board
,
in
his
bed
,
they
must
walk
up
and
down
with
him
in
the
fulness
of
the
Father
.
And
this
little
momentany
absence
of
his
from
them
,
it
is
meerly
out
of
judgment
,
knowing
it
to
be
good
both
for
himself
and
them
,
and
for
the
glory
of
his
Father
;
but
it
is
as
much
as
his
heart
can
do
to
bear
it
.
And
he
professedly
tells
his
Father
it
must
not
be
so
always
,
Joh.
17.24
.
Father
,
I
will
that
they
also
whom
thou
hast
given
me
,
be
with
me
where
I
am
,
&c.
Did
ye
ever
observe
Christ
to
use
such
a
manner
of
praying
before
,
Father
,
I
will
?
as
if
he
had
said
,
If
I
would
abate
somewhat
of
my
former
petitions
,
and
should
be
content
that
thou
shouldst
not
preserve
them
from
the
evil
of
the
world
,
but
let
them
tumble
a
little
in
the
mire
,
so
that
thou
didst
them
good
by
it
,
Though
I
might
like
this
well
enough
,
yet
this
of
their
being
with
me
I
cannot
,
I
will
not
:
Father
,
I
will
.
Thou
hast
made
me
a
King
,
and
this
is
my
will
and
pleasure
in
reference
to
them
,
which
I
cannot
vary
from
.
I
must
have
them
with
me
;
I
do
so
love
them
,
that
I
cannot
live
long
here
without
their
company
:
My
glory
is
no
glory
to
me
,
unless
they
see
and
enjoy
it
with
me
.
If
therefore
thou
meanest
to
keep
me
in
Heaven
,
thou
must
bring
them
up
to
Heaven
,
for
I
cannot
,
I
will
not
live
there
without
them
.
2.
It
will
not
serve
Christs
turn
to
have
them
with
him
,
but
he
must
also
have
them
in
him
:
A
strange
kind
of
union
.
What
we
love
we
hug
in
our
bosoms
.
Now
as
Christs
love
is
more
inward
and
intense
then
any
other
love
,
So
he
must
have
more
inward
expressions
too
,
he
must
hug
them
in
the
inside
of
his
bosom
,
They
must
be
in
him
:
He
must
have
them
within
his
very
heart
,
to
make
much
of
them
there
.
Joh.
17.21
.
That
they
all
may
be
one
,
as
thou
Father
art
in
me
,
and
I
in
thee
,
that
they
also
may
be
one
in
us
.
This
desire
,
this
request
Christ
putteth
up
for
them
all
,
he
would
have
them
all
both
in
God
and
in
himself
.
This
is
the
thing
he
drives
at
concerning
them
,
and
this
is
the
reason
why
he
begs
so
much
the
care
and
protection
of
God
over
them
,
in
the
foregoing
part
of
the
Chapter
,
that
they
all
may
at
length
come
to
a
perfect
union
in
God
and
in
him
.
Indeed
the
station
of
Beleevers
here
is
in
Christ
,
they
are
graffed
into
him
,
planted
into
him
,
seated
in
him
,
in
him
to
abide
,
and
in
him
to
grow
,
as
the
branch
is
in
the
Vine
:
But
this
is
not
the
perfect
kind
of
union
,
or
at
least
not
perfect
in
its
kind
,
they
are
not
all
thus
in
him
,
nor
are
any
,
that
are
but
thus
in
him
,
perfectly
in
him
.
There
is
a
sweeter
,
a
fuller
,
a
compleater
being
and
abiding
in
him
,
which
he
longeth
and
prayeth
for
,
to
fill
him
,
to
be
his
fulness
,
to
be
all
to
him
and
suck
all
from
him
.
3.
Nay
thirdly
,
This
will
not
serve
his
turn
neither
,
but
he
must
also
be
in
them
.
They
must
be
with
him
and
in
him
,
and
he
with
them
and
in
them
.
They
must
live
in
his
Kingdom
,
in
his
Spirit
,
within
his
Life
;
and
he
must
be
,
live
,
dwell
,
in
their
Spirits
,
in
their
country
.
Now
this
is
such
an
union
as
was
never
heard
of
,
for
one
to
be
in
that
which
is
in
him
:
But
Christs
love
is
a
strange
kind
of
love
,
and
therefore
may
well
produce
a
strange
kind
of
union
,
even
so
strange
as
he
that
is
not
acquainted
with
this
love
cannot
apprehend
possible
.
For
that
to
be
the
continent
which
is
contained
,
to
be
in
that
which
it
doth
contain
in
it self
,
how
can
this
be
?
Yet
the
Scripture
is
express
for
it
,
Joh.
17.23
.
I
in
them
,
and
thou
in
me
,
that
they
may
be
made
perfect
in
one
.
And
again
,
Vers.
26.
That
the
love
wherewith
thou
hast
loved
me
,
may
be
in
them
,
and
I
in
them
.
He
cannot
be
satisfied
,
only
to
have
them
lie
in
his
heart
(
though
that
liketh
him
very
well
,
)
but
he
must
also
lie
in
their
heart
.
He
must
have
the
same
place
in
them
,
that
he
giveth
them
in
himself
.
As
he
prepares
a
bosom
for
them
,
so
he
cannot
be
content
unless
he
find
a
bosom
in
them
.
They
must
be
his
house
,
his
home
,
his
Tabernacle
,
his
dwelling
,
yea
his
resting
place
,
as
he
is
theirs
.
I
in
them
.
No
where
must
they
be
,
but
in
Christ
;
no where
will
Christ
be
,
but
in
them
:
He
can
be
no
where
else
,
He
can
live
no
where
else
,
He
can
rest
no
where
else
,
He
can
enjoy
himself
no where
else
.
What
Christ
is
to
God
,
we
are
to
Christ
;
we
come
from
him
,
and
yet
he
cannot
be
without
us
:
As
we
cannot
live
but
in
him
,
so
he
cannot
live
but
in
us
;
He
doth
not
reckon
his
life
as
life
,
until
he
come
to
enjoy
us
.
His
life
doth
as
it
were
wither
while
it
is
banished
from
us
;
it
lives
alone
,
it
doth
not
bring
forth
fruit
,
nay
it
doth
not
enjoy
it self
:
But
when
it
cometh
to
be
set
up
in
us
,
then
it
will
be
life
indeed
,
and
then
it
will
live
indeed
.
4.
Neither
will
all
this
serve
,
but
that
nothing
might
draw
him
from
them
,
and
he
might
have
full
and
only
content
in
them
,
he
must
have
all
of
God
(
all
that
ever
he
can
need
to
look
after
or
desire
)
in
them
.
As
he
placeth
all
that
they
shall
need
or
can
desire
of
God
,
he
placeth
all
this
in
himself
,
that
they
shall
not
need
to
seek
for
any
thing
out
of
him
:
So
he
placeth
all
that
he
can
desire
in
them
,
that
he
may
have
no
temptation
to
move
his
eye
or
spirit
any
further
in
the
least
.
The
fullest
enjoyment
of
God
that
ever
his
heart
shall
meet
with
,
he
desires
to
have
in
them
.
That
he
may
have
no
cause
of
stirring
out
from
them
,
to
seek
any
thing
of
God
,
he
will
have
all
of
God
in
them
.
He
doth
as
it
were
let
go
God
,
as
he
himself
grew
out
of
him
,
to
cleave
to
God
,
as
he
(
that
is
,
God
)
groweth
up
in
them
.
This
is
the
great
Mystery
,
the
Mystery
of
that
spiritual
affection
which
is
between
Christ
and
the
Church
;
They
forsake
God
to
enjoy
one
another
;
They
can
delight
no
where
,
in
nothing
of
God
,
but
in
one
another
.
Ephes.
5.31
.
For
this
cause
shall
a
man
leave
his
father
and
mother
,
and
cleave
to
his
wife
,
and
they
two
shall
be
one
flesh
.
This
is
a
very
mysterious
thing
:
That
a
man
should
leave
that
tye
and
relation
which
is
natural
,
to
make
up
another
which
is
artificial
;
That
a
man
should
loosen
himself
from
that
which
is
nearest
to
him
,
to
unite
himself
to
that
which
is
far
off
from
him
;
That
a
man
should
leave
his
own
father
who
begat
him
,
and
his
mother
which
bare
him
,
and
go
cast
all
his
love
upon
a
wife
which
was
a
meer
stranger
to
him
.
Yea
saith
the
Apostle
,
but
I
speak
concerning
Christ
and
the
Church
,
This
is
a
great
Mystery
:
but
I
speak
concerning
Christ
and
the
Church
,
vers.
32.
There
's
a
Mystery
indeed
,
That
Christ
should
leave
his
Father
as
it
were
,
that
no
communion
of
Christ
with
his
very
Father
will
serve
him
but
in
his
Church
,
that
what
ever
sweetness
God
will
give
him
to
taste
of
,
he
must
put
it
into
his
Church
,
and
let
him
taste
it
there
,
that
he
is
not
satisfied
with
his
Fathers
house
and
presence
in
any
other
way
of
enjoyment
but
in
his
Spouse
,
and
will
leave
it
every
other
way
,
but
as
he
can
have
it
and
enjoy
it
in
her
.
This
is
wonderfully
mysterious
,
and
is
a
little
shadowed
out
in
that
common
relation
between
man
and
wife
,
where
we
find
such
a
kind
of
passage
as
this
is
.
And
this
may
be
the
reason
why
Christ
desireth
that
the
love
of
God
may
be
in
them
,
even
that
very
love
wherewith
God
had
loved
him
,
Joh.
17.26
.
That
the
love
wherewith
thou
hast
loved
me
,
may
be
in
them
,
and
I
in
them
.
I
would
fain
be
in
them
,
and
yet
I
would
lose
nothing
of
thee
by
it
,
therefore
I
would
have
that
very
love
wherewith
thou
hast
loved
me
,
be
in
them
,
that
I
may
find
it
there
.
As
God
hath
placed
all
his
love
in
Christ
for
us
,
and
there
we
come
to
it
:
So
Christ
would
have
God
place
all
his
love
in
us
for
him
,
that
he
need
not
go
any
further
then
us
for
any
thing
of
God
.
Christ
knoweth
that
if
he
hath
the
love
of
God
,
he
hath
all
;
and
that
he
would
have
in
us
,
because
he
would
constantly
and
perfectly
be
centred
in
us
:
Because
he
would
be
fixed
there
,
he
would
have
every
thing
there
that
his
heart
can
desire
,
and
that
only
is
the
love
wherewith
God
loved
him
,
which
he
was
contented
to
part
with
,
that
he
might
take
it
up
again
.
This
is
the
second
thing
wherein
the
strength
of
Christs
love
appears
,
His
desire
of
union
,
which
being
so
vast
,
what
is
the
spring
which
nourisheth
it
?
3.
The
strength
of
Christs
love
appeareth
yet
further
,
in
his
readiness
to
do
any
thing
for
them
.
Love
is
active
,
it
is
ever
in
doing
for
that
it
loves
according
to
the
degree
of
it
.
Now
the
greater
and
more
constant
this
propensity
is
,
the
greater
and
stronger
must
that
root
of
love
needs
be
from
whence
it
floweth
.
His
readiness
to
do
for
them
appears
in
these
three
respects
.
1.
What
ever
excellency
was
in
him
which
might
do
them
good
,
he
would
put
forth
to
the
utmost
:
His
wisdom
,
his
strength
,
his
love
,
or
what
ever
else
was
precious
in
him
,
he
never
spared
,
when
they
had
need
of
them
.
What
ever
he
was
able
to
do
in
himself
,
he
was
sure
to
do
for
them
,
when
their
need
called
for
it
.
2.
What
ever
was
dear
to
him
,
he
would
part
with
for
them
.
He
would
let
any
thing
go
(
though
never
so
pleasant
)
which
he
himself
enjoyed
,
if
thereby
he
might
advantage
them
.
The
glory
he
had
with
his
Father
before
the
world
was
,
he
layeth
down
for
their
sakes
:
His
dear
life
he
counted
not
dear
to
him
,
when
he
was
to
part
with
it
for
their
good
.
3.
He
would
and
still
will
venture
any
thing
for
them
,
his
choycest
interest
in
God
he
hath
and
will
hazard
at
any
time
to
save
them
:
When
God
is
most
angry
,
he
is
not
backward
to
step
in
and
desire
him
to
sheathe
his
sword
,
for
he
must
not
strike
them
unless
he
strike
through
him
first
,
which
he
knows
he
cannot
,
he
will
not
do
.
Was
it
not
a
venturous
thing
for
Aaron
,
when
God
was
angry
and
executing
vengeance
,
to
run
and
stand
between
the
living
and
the
dead
,
to
stop
God
in
the
course
of
his
wrath
,
to
beat
it
back
as
it
were
forcibly
?
yet
Aaron
was
but
a
type
of
Christ
herein
,
who
doth
the
same
thing
more
effectually
and
powerfully
every
day
.
He
that
will
thus
lay
out
all
,
he
that
will
thus
lose
and
part
with
all
,
He
that
will
not
yet
stick
continually
to
venture
what
he
hath
received
anew
,
hath
certainly
a
stock
of
very
rich
love
,
and
great
store
of
it
.
IV.
For
the
actings
of
his
love
,
wherein
both
the
nature
and
strength
of
it
will
yet
further
appear
,
they
are
wonderful
great
and
strange
,
and
that
if
we
consider
them
either
in
the
varieties
of
his
conditions
,
or
in
the
varieties
of
their
conditions
,
for
he
is
still
the
same
in
both
.
How
ever
his
state
or
heart
was
changed
by
the
power
of
his
condition
,
yet
it
was
never
changed
towards
them
,
when
it
most
failed
and
fainted
it
remained
in
strength
of
love
to
them
;
and
how
ever
they
were
changed
either
in
themselves
or
towards
him
,
yet
it
could
produce
no
other
alteration
in
him
towards
them
,
then
such
as
proceeded
from
his
love
,
and
was
profitable
for
them
.
1.
Look
on
him
under
the
variety
of
his
own
conditions
.
When
he
was
in
Heaven
,
long
before
this
world
was
made
,
he
fell
in
love
with
them
there
.
The
first
sight
his
Father
gave
him
of
them
ravished
his
heart
.
His
love
then
acted
three
ways
,
or
expressed
it self
in
three
things
towards
them
.
1.
In
his
desire
to
have
them
his
wife
.
So
soon
as
ever
he
saw
them
,
This
is
,
saith
he
,
bone
of
my
bone
,
and
flesh
of
my
flesh
,
This
was
taken
out
of
me
,
this
is
part
of
my self
,
which
must
be
again
united
to
me
,
or
I
shall
feel
want
.
There
is
no
helper
to
be
found
for
me
out
of
my self
,
and
this
is
that
meet
helper
in
which
my
heart
can
alone
find
rest
.
He
knew
her
,
so
soon
as
ever
he
beheld
her
,
as
the
beloved
of
his
Soul
,
and
never
did
any
more
ardently
or
naturally
seek
room
for
his
spirit
in
any
thing
,
then
he
did
for
himself
in
her
.
2.
In
undertaking
all
that
God
required
thereto
.
He
was
content
to
serve
for
his
wife
,
(
Jacob's
serving
for
his
was
but
a
type
hereof
.
)
He
was
content
to
purchase
,
to
buy
his
wife
,
and
that
with
no
small
price
:
And
he
was
content
to
fight
for
her
,
after
he
had
done
it
,
he
undertook
to
deal
with
all
her
enemies
,
Sin
,
Devil
,
Death
,
Grave
,
Hell
,
and
redeem
her
from
them
all
.
He
did
so
love
her
,
that
he
was
willing
to
take
the
hardest
ways
that
could
be
to
come
by
her
,
rather
then
go
without
her
.
His
love
would
not
suffer
him
to
stand
capitulating
upon
the
terms
,
but
so
she
may
be
his
,
he
careth
not
what
he
undertake
or
undergo
for
her
.
3.
In
his
delighting
in
her
then
.
He
did
not
grumble
at
the
price
when
he
began
to
consider
of
it
,
he
did
not
repent
of
the
large
offer
he
made
for
her
,
nor
ever
so
much
as
said
she
cost
me
too
dear
,
but
it
rejoyceth
his
heart
to
think
on
her
,
and
the
sight
of
her
doth
revive
him
more
then
the
sight
of
the
trouble
,
hardship
and
misery
that
lies
between
him
and
her
,
and
which
he
must
necessarily
pass
through
before
he
can
enjoy
her
.
Prov.
8.30
,
31.
Then
was
I
by
him
,
&c.
rejoycing
in
the
habitable
part
of
his
Earth
,
and
my
delights
were
with
the
sons
of
men
.
This
he
did
notwithstanding
he
was
then
in
Heaven
,
drowned
in
glory
there
,
and
knew
she
was
to
be
found
by
him
in
this
miserable
corrupted
world
,
and
in
a
most
corrupt
and
miserable
condition
in
it
,
yet
the
sight
of
his
Spouse
is
of
such
vertue
with
him
,
that
notwithstanding
this
disadvantage
,
it
can
administer
joy
and
delight
to
him
even
in
the
midst
of
the
fulness
of
the
joys
of
Heaven
.
Again
,
Look
on
him
when
he
came
into
this
world
.
Though
he
was
to
leave
the
glory
of
Heaven
,
after
he
had
been
so
accustomed
to
the
sweetness
of
it
,
yet
he
comes
skipping
into
it
,
Lo
I
come
,
saith
he
;
hast
thou
prepared
me
a
body
?
I
will
not
delay
to
take
it
up
.
And
what
made
him
so
willing
thereunto
,
but
the
strength
of
his
love
to
them
for
whose
sake
he
did
it
?
Thy
Law
is
in
the
midst
of
my
bowels
;
what
Law
,
but
the
Law
of
Love
to
his
Father
and
to
his
Spouse
?
And
his
low
and
mean
condition
we
never
find
troubling
of
him
,
nor
any
affliction
he
met
with
,
his
love
to
them
so
sweetened
every
thing
he
was
to
do
for
them
.
Yea
that
bitter
cup
at
which
he
so
startled
when
he
took
it
,
because
of
that
terrible
gall
and
wormwood
wherewith
it
was
filled
,
yet
how
did
he
long
to
drink
it
off
for
their
sakes
!
I
have
a
Baptism
to
be
baptized
with
,
and
how
am
I
straitned
till
it
be
accomplished
!
Methinks
my
bowels
are
bound
up
,
I
do
not
seem
to
my self
to
have
expressed
love
enough
to
my
people
,
until
I
have
done
it
.
And
while
he
was
present
here
,
he
bent
himself
to
give
forth
and
leave
behind
him
testimonies
of
his
love
to
all
posterity
.
He
chose
a
company
of
Disciples
to
be
patterns
of
his
actings
towards
all
his
Saints
,
to
the
worlds
end
;
who
themselves
were
types
of
what
his
Saints
would
be
,
and
his
actings
towards
them
were
types
of
what
he
would
act
towards
his
Saints
,
which
is
not
again
to
be
done
outwardly
,
but
is
continually
done
by
him
inwardly
in
and
towards
his
.
Now
consider
what
these
were
,
and
how
he
behaved
himself
towards
them
.
They
were
men
full
of
weakness
,
full
of
darkness
,
full
of
passions
,
full
of
pride
,
often
striving
who
should
be
greatest
,
expecting
fleshly
pomp
and
advantage
by
him
,
much
failing
in
love
to
him
,
(
what
,
not
watch
with
me
one
hour
?
)
in
so
much
as
they
left
him
when
he
had
most
need
of
them
,
they
hid
themselves
from
him
,
they
denyed
him
,
they
feared
a
little
reproach
or
danger
for
his
sake
,
who
feared
nothing
for
theirs
:
And
yet
how
tender
was
he
of
them
continually
,
not
upbraiding
them
for
their
unkindnesses
,
nor
neglecting
any
act
of
kindness
towards
them
.
After
his
Resurrection
he
stayeth
forty
days
from
glory
for
then
sakes
,
to
satisfie
them
about
his
Resurrection
,
and
his
love
to
them
,
and
to
give
them
full
instructions
about
the
ordering
of
his
Kingdom
here
on
Earth
,
wherein
their
safety
,
peace
and
comfort
lay
.
And
now
he
is
in
Heaven
,
he
spends
his
whole
time
for
them
.
He
is
taking
up
still
there
what
belongs
to
them
.
He
is
keeping
all
surmises
from
the
heart
of
God
,
and
dashing
all
pleas
which
the
Devil
craftily
and
maliciously
is
still
entering
in
against
them
.
He
is
suing
out
warrants
from
God
to
have
dayly
bestowed
upon
them
what
grace
can
do
for
them
for
the
best
,
according
to
their
conditions
:
And
he
sends
his
best
friend
,
the
Spirit
,
out
of
his
own
bosom
to
bring
him
news
how
it
fares
with
them
,
and
to
look
to
their
hearts
while
they
are
in
this
world
,
and
to
be
dayly
working
them
up
to
blessedness
.
And
,
methinks
,
I
hear
Christ
ever
and
anon
renewing
his
charge
,
as
he
sends
him
;
Go
,
look
to
my
little
ones
,
see
they
want
nothing
that
thou
canst
do
for
them
:
See
that
they
want
no
light
in
that
dark
world
wherein
they
are
:
See
they
want
no
life
in
the
midst
of
that
dead
world
:
See
they
want
no
comfort
in
the
midst
of
those
distresses
,
which
it
pleaseth
my
Father
to
exercise
them
with
.
Go
and
bear
with
their
unkind
actings
towards
thee
,
Consider
where
they
are
,
consider
what
they
are
,
consider
what
they
suffer
,
and
deal
gently
with
them
for
my
sake
,
and
what
affronts
they
put
upon
thee
,
or
what
injuries
they
offer
thee
,
I
will
make
up
to
thee
,
as
I
have
already
done
unto
my
Father
.
2.
Look
on
the
actings
of
his
love
towards
them
under
the
variety
of
their
conditions
.
First
;
In
their
unconverted
estate
,
in
that
most
loathsom
estate
wherein
he
findeth
them
lying
,
before
he
bringeth
them
home
to
God
:
His
heart
doth
not
then
loath
them
,
but
is
pitying
them
,
and
contriving
how
he
may
bring
them
home
with
most
advantage
;
Other
sheep
I
have
which
are
not
of
this
fold
,
them
also
I
must
bring
,
Joh.
10.16
.
He
shews
where
his
heart
was
,
when
he
said
little
,
namely
upon
his
sheep
,
his
lost
sheep
,
his
scattered
sheep
,
about
bringing
them
into
the
fold
where
they
may
be
safe
and
at
rest
.
2dly
.
In
their
converted
estate
,
and
their
several
turns
and
changes
there
.
In
all
their
sicknesses
,
in
all
their
relapses
,
in
all
the
miseries
which
befall
them
by
their
own
folly
,
in
all
their
sinful
actings
against
God
,
in
all
their
unkind
actings
towards
him
,
in
the
midst
(
which
goeth
most
to
his
heart
)
of
their
grieving
of
his
holy
Spirit
,
when
they
are
stubborn
and
rebellious
,
and
act
most
unthankfully
,
when
they
will
not
trust
him
,
nor
by
no
means
be
perswaded
of
the
love
he
beareth
towards
them
,
but
are
interpreting
that
ill
which
he
intended
well
,
striving
against
all
the
good
which
he
is
doing
them
,
and
doing
that
most
eagerly
which
his
Soul
most
abhorreth
in
them
,
yet
then
,
even
then
is
he
doing
for
them
the
best
offices
of
love
which
possibly
can
be
done
.
As
they
then
most
need
the
care
,
love
and
tenderness
of
Christ
,
so
he
will
be
sure
then
to
lay
it
out
for
them
.
And
when
at
any
time
he
worketh
in
them
,
by
his
own
Spirit
,
what
is
pleasing
in
his
eyes
,
he
attributeth
it
to
them
,
and
accepteth
it
from
them
,
as
if
it
were
their
own
.
Indeed
they
do
nothing
,
not
so
much
as
think
a
good
thought
of
themselves
,
but
he
doth
all
in
them
,
and
yet
he
attributeth
all
to
them
.
If
he
put
it
into
their
hearts
,
and
enable
them
to
feed
or
clothe
any
of
his
,
he
setteth
it
upon
their
account
,
and
upon
an
high
account
too
,
even
as
their
feeding
and
clothing
of
him
.
He
thinks
no
ill
of
them
,
he
interprets
every
thing
in
the
best
kind
concerning
them
,
He
loves
them
so
as
nothing
in
them
or
from
them
can
mitigate
his
affection
to
them
,
or
hinder
him
from
doing
the
utmost
he
can
for
their
good
,
He
takes
occasion
from
all
their
unloveliness
to
stir
up
his
heart
to
acts
of
love
towards
them
suitable
to
that
their
state
,
but
never
to
decline
thereby
from
them
,
Here
is
love
indeed
.
It
would
be
too
tedious
to
instance
in
the
several
acts
in
the
several
kinds
of
it
,
as
in
pity
,
in
care
,
in
bounty
,
in
delight
,
&c.
wherein
the
high
and
noble
strain
of
his
love
doth
on
every
occasion
put
forth
it self
,
Let
it
suffice
therefore
to
have
given
a
little
touch
at
it
.
V.
For
the
manner
of
his
acting
love
,
Love
acteth
in
him
this
fourfold
way
,
or
he
performeth
the
acts
of
love
after
this
fourfold
manner
,
Primarily
,
Purely
,
Suitably
,
and
Fervently
.
1.
Primarily
,
He
is
first
in
love
,
and
first
in
every
act
of
love
.
What
he
speaketh
of
that
one
act
of
love
,
viz.
of
Election
,
Joh.
15.16
.
Ye
have
not
chosen
me
,
but
I
have
chosen
you
,
he
was
first
in
it
,
is
true
of
every
act
else
.
He
doth
not
stay
for
acts
of
love
from
us
,
before
he
performeth
acts
of
love
to
us
,
but
we
love
him
because
he
loved
us
first
,
and
we
perform
acts
of
love
to
him
,
because
we
first
learned
them
of
him
.
As
Christ
learned
his
love
of
the
Father
,
so
we
learn
our
love
of
Christ
.
Yea
before
we
can
perform
any
act
of
love
to
him
,
there
must
several
acts
of
love
go
forth
from
him
towards
us
:
he
must
both
give
us
the
grace
,
and
quicken
it
,
and
draw
it
forth
whensoever
we
act
any
thing
with
affection
towards
him
.
They
are
not
our
prayers
that
move
him
,
but
his
love
is
before
them
,
(
and
yet
what
can
move
him
more
?
)
but
it
is
his
love
,
the
spirit
of
his
love
from
and
according
to
his
love
,
that
teacheth
,
guideth
and
enableth
us
to
pray
.
2.
Purely
,
not
with
by-ams
or
by-ends
concerning
himself
,
but
as
he
loves
with
pure
affection
,
so
he
loves
in
a
pure
manner
.
As
his
love
is
spiritual
love
,
so
it
acts
spiritually
,
it
hath
no
by-ends
,
no
by-ways
,
but
all
its
motions
are
like
it self
.
It
s
purity
discovereth
it self
in
these
three
respects
.
1.
It
will
do
nothing
to
dishonour
God
through
love
to
them
.
Though
Christ
love
them
unspeakably
,
exceedingly
desiring
their
happiness
and
his
enjoyment
of
them
,
yet
he
will
not
intrench
upon
God
in
the
least
,
in
effecting
of
it
.
Lo
I
come
,
I
delight
to
do
thy
will
,
O
my
God
.
And
again
,
I
do
always
the
things
which
please
him
.
And
when
he
speaks
of
having
finished
his
course
,
Joh.
17.
I
have
glorified
thy
Name
,
saith
he
.
Though
he
was
always
full
of
affection
of
strength
to
them
,
and
did
every
thing
in
great
love
to
them
,
yet
it
never
carried
him
aside
from
the
honour
of
his
Fathers
Name
.
2.
It
will
neglect
nothing
that
may
be
for
their
good
,
though
it
never
so
much
offend
them
.
If
they
want
a
chiding
,
if
they
want
reproof
,
if
they
want
rods
,
yea
if
they
want
scorpions
,
they
shall
have
them
:
And
if
they
grow
froward
and
cry
out
,
Christ
doth
not
Love
me
,
for
if
he
did
he
could
not
thus
deal
with
me
,
all
this
shall
not
save
them
,
but
he
will
lash
and
sting
them
so
much
the
more
,
not
out
of
ill
will
or
passion
,
but
because
the
condition
of
their
froward
spirits
requireth
so
much
the
more
,
which
cannot
(
as
the
state
stands
)
be
abated
without
prejudice
.
Christ
doth
not
love
them
with
a
doting
love
,
to
let
them
see
nothing
but
what
they
will
call
acts
of
love
,
but
he
will
do
that
which
he
knoweth
to
be
an
act
of
love
,
how
ever
they
interpret
it
.
3.
It
will
do
nothing
which
may
be
for
their
hurt
.
Though
they
are
apt
to
nourish
humors
,
yet
Christ
will
never
be
drawn
,
through
his
love
to
them
,
to
nourish
those
humors
.
Hence
it
is
that
the
Soul
though
it
beg
never
so
hard
for
some
one
mercy
,
and
that
a
spiritual
mercy
,
using
all
its
interest
in
Christ
to
obtain
it
,
yet
(
in
some
cases
)
it
can
by
no
means
come
neer
it
,
but
the
mercy
doth
as
it
were
run
the
further
from
him
,
by
how
much
the
more
he
seeketh
it
.
This
proceedeth
from
the
purity
of
the
love
of
Christ
,
who
knoweth
what
condition
they
are
in
,
and
how
ill
this
mercy
would
suit
them
in
their
present
condition
.
Perhaps
it
would
feed
some
lusts
(
whereof
they
are
not
aware
)
which
stand
ready
to
prey
upon
it
,
and
fatten
themselves
with
it
,
so
soon
as
it
should
be
given
in
:
Perhaps
it
would
lift
them
up
in
their
own
thoughts
,
and
so
(
either
that
or
some
other
way
)
interrupt
their
naked
dependance
upon
God
,
and
any
such
evil
consequence
(
which
they
may
not
fear
,
but
suppose
that
the
mercy
it self
might
preserve
them
from
)
would
do
them
more
harm
,
then
the
enjoyment
of
the
mercy
could
do
them
good
.
3.
Suitably
.
Christ
puts
forth
such
acts
of
love
and
so
,
as
their
need
requireth
.
Sometimes
he
putteth
forth
acts
of
pity
,
sometimes
acts
of
help
,
sometimes
acts
of
delight
:
Not
all
at
all
times
,
but
what
our
present
estate
and
every
thing
considered
together
doth
call
for
.
The
not
understanding
of
this
causeth
Christians
so
often
to
question
the
love
of
Christ
towards
them
:
If
he
be
not
continually
putting
forth
acts
of
delight
in
them
,
and
giving
testimonies
of
sweetness
to
them
,
they
are
apt
to
think
that
his
love
at
least
declines
;
whereas
there
are
heart-workings
of
love
in
Christ
which
they
cannot
perceive
(
but
only
know
by
faith
that
they
must
needs
be
)
nor
is
it
fit
that
they
should
perceive
them
,
in
the
condition
that
they
sometimes
are
in
:
But
as
Christ
hath
revealed
his
love
to
be
ever
constant
and
strong
to
them
,
so
they
should
ever
beleeve
it
to
be
so
;
and
it
is
the
glory
of
faith
so
to
judg
of
it
,
when
as
nothing
of
it
appears
in
the
view
of
sense
.
To
what
end
hath
God
given
them
faith
,
if
they
notwithstanding
esteem
of
things
by
and
according
to
sense
?
But
what
ever
condition
they
are
in
,
though
Christs
love
may
not
discover
it self
to
them
in
the
way
they
expect
and
desire
,
yet
it
always
goeth
forth
in
the
most
suitable
way
.
In
all
their
miseries
he
is
not
only
pitying
them
,
but
bearing
them
company
;
He
bears
their
burdens
with
them
,
he
helps
them
,
he
supports
them
,
he
contrives
and
prosecutes
their
rescue
and
redemption
;
and
if
he
may
not
do
it
openly
,
yet
he
will
not
fail
to
do
it
effectually
,
though
secretly
and
unseen
by
them
.
What
ever
their
distress
be
,
whether
outward
or
inward
,
whether
by
sin
from
within
,
or
by
affliction
from
without
,
even
when
they
have
caught
a
grievous
fall
by
their
own
folly
and
head-strongness
,
yet
even
then
is
he
mourning
over
them
,
and
considering
how
he
may
raise
them
up
again
with
most
advantage
.
Rejoyce
not
against
me
,
O
mine
enemy
,
though
I
fall
,
I
shall
rise
again
.
In
our
lowest
ebb
he
is
certainly
thus
with
us
,
doing
this
for
us
,
though
we
cannot
possibly
imagine
;
Nevertheless
I
am
still
with
thee
,
thou
holdest
me
by
my
right
hand
,
said
the
Spirit
of
Christ
in
David
,
when
he
had
seemed
to
himself
neglected
and
removed
from
the
care
and
love
of
God
beyond
the
common
sort
of
the
world
.
In
their
weaknesses
he
is
still
condescending
to
them
,
he
bears
with
all
their
infirmities
,
yea
he
apologizeth
for
them
in
his
own
heart
,
The
spirit
indeed
is
willing
,
but
the
flesh
is
weak
:
He
considereth
both
what
frail
flesh
they
are
,
and
what
a
strong
body
of
corruption
hangeth
about
them
in
this
their
weak
estate
.
When
ever
they
do
well
,
he
is
delighting
in
them
:
A
father
will
not
stroke
or
be
pleasant
with
his
child
when
he
behaveth
himself
untowardly
,
Christ
knoweth
it
is
unfit
to
express
delight
in
them
then
,
Therefore
Christ
telleth
his
Disciples
in
the
10
verse
of
this
15
Chapter
of
John
,
that
if
they
kept
his
Commandments
they
should
abide
in
has
love
,
that
is
(
in
part
)
in
the
sensible
expressions
of
it
,
they
should
find
him
delighting
in
them
,
vers.
11.
4.
Fervently
,
He
performeth
every
act
of
love
in
a
warm
manner
;
He
burneth
,
his
heart
boileth
in
every
act
of
love
.
As
his
love
is
strong
,
so
he
performeth
every
act
of
love
with
the
strength
of
it
.
His
bowels
yern
and
roul
within
him
,
when
he
pities
.
He
helpeth
with
all
his
might
:
He
vehemently
gaspeth
after
union
with
them
,
and
enjoyment
of
them
:
He
delighteth
in
them
with
his
whole
heart
and
with
all
his
Soul
,
His
heart
leapeth
within
him
in
acts
of
delight
;
He
never
expresseth
more
to
them
then
is
in
his
heart
,
nay
he
never
expresseth
so
much
,
he
letteth
them
only
see
what
is
profitable
for
them
to
see
.
This
is
the
manner
of
the
acting
of
Christs
love
.
And
thus
we
see
the
love
of
Christ
,
after
a
sort
,
in
a
weak
dark
manner
,
opened
.
Behold
then
the
Rule
ye
are
to
set
before
you
,
the
Copy
which
ye
are
to
write
after
in
loving
one
another
.
Thus
hath
Christ
loved
his
,
and
thus
are
they
who
are
Christs
to
love
one
another
,
which
to
imprint
the
better
I
shall
a
little
briefly
recite
,
as
1.
With
a
love
of
this
nature
;
not
with
carnal
love
,
but
with
spiritual
love
;
not
with
the
love
of
your
own
old
nature
,
but
with
the
love
of
the
new
nature
;
not
with
your
own
natural
affection
which
ye
have
from
Adam
,
but
with
that
new
affection
which
God
hath
given
you
from
and
in
Christ
.
2.
Upon
such
grounds
.
Not
for
the
loveliness
of
their
persons
,
the
sweetness
of
their
disposition
and
carriage
,
or
their
kindness
to
you
or
your
,
&c.
Alas
,
these
are
too
carnal
grounds
for
that
love
,
which
is
truly
spiritual
,
to
move
upon
:
These
may
move
your
natural
affections
,
(
and
those
indeed
such
kind
of
things
as
these
should
move
,
)
but
the
love
,
which
is
here
called
for
,
is
spiritual
,
and
so
must
the
grounds
be
,
even
such
as
Christs
own
love
moveth
upon
,
as
The
Fathers
love
to
them
,
and
Christs
love
to
them
.
If
thou
partakest
of
the
divine
nature
,
and
hast
the
same
love
with
the
Father
and
with
Christ
,
let
it
follow
them
in
acting
.
Love
what
they
love
,
and
love
because
they
love
.
The
Fathers
will
and
Christs
will
,
that
thou
shouldst
love
them
.
Let
that
Will
which
is
the
Former
of
thy
love
be
the
guide
and
ground
of
thy
love
.
Their
relation
to
the
Father
and
to
Christ
,
yea
and
to
thee
too
in
the
Spirit
and
Body
of
Christ
.
As
thy
love
is
spiritual
,
so
thou
mayst
found
it
upon
thy
spiritual
relation
.
Their
likeness
to
the
Father
and
to
Christ
,
yea
and
to
thy self
too
in
that
which
is
best
in
thee
.
If
thy
love
be
not
spiritual
,
and
fastened
upon
spiritual
grounds
,
it
will
not
last
.
If
thou
lovest
them
for
sweetness
of
disposition
,
nay
for
the
gifts
of
God
which
appear
in
them
;
when
these
shall
at
any
time
fail
,
thy
love
wanting
its
ground-work
,
will
also
fail
:
but
if
it
be
well-founded
,
it
will
then
be
as
firm
and
as
full
as
ever
,
when
all
such
considerations
and
motives
sink
from
under
it
.
O
take
heed
of
loving
Saints
for
gifts
,
not
for
meer
grace
;
or
for
the
outward
lively
actings
of
grace
,
not
for
the
inward
substance
of
grace
in
their
hearts
.
3.
With
such
strength
of
love
.
Come
as
neer
the
degree
of
Christs
love
towards
them
,
as
thou
canst
.
Let
thy
well-wishes
be
large
towards
them
,
(
be
ever
praying
for
them
,
)
thy
desire
of
union
and
communion
with
them
strong
,
thy
readiness
to
do
them
good
(
even
to
the
laying
down
of
thy
life
for
them
)
great
.
4.
Let
the
actings
of
thy
love
remain
vigorous
towards
them
in
all
the
varieties
of
thy
conditions
,
and
in
all
the
varieties
of
their
conditions
.
We
are
very
unlike
Christ
in
this
respect
,
Our
own
conditions
seldom
change
,
our
brethrens
conditions
seldom
change
,
but
our
love
varieth
towards
them
.
5.
Love
in
such
a
manner
as
Christ
did
.
Be
first
in
love
;
Aim
at
a
precedency
in
all
the
acts
of
love
,
who
shall
first
pity
,
and
who
shall
first
pardon
,
&c.
Do
not
stay
for
the
workings
of
their
affections
to
measure
or
let
out
thine
by
,
(
this
is
a
rule
corrupt
nature
hath
set
up
,
not
grace
,
)
but
kindle
and
inflame
theirs
by
thine
.
And
be
sure
to
love
purely
.
Love
one
another
with
a
pure
heart
.
Never
dishonor
God
,
never
do
any
thing
which
may
hurt
them
,
by
any
act
of
love
.
Never
forbear
doing
them
good
for
fear
of
crossing
them
.
Cross
them
as
much
as
thou
wilt
,
so
thou
manage
it
with
wisdom
and
tenderness
proportionable
for
their
good
.
Let
all
thy
oppositions
against
them
appear
to
be
the
oppositions
of
love
,
formed
by
love
,
brought
forth
with
love
,
and
only
continued
in
love
.
Sweet
and
wholesom
are
those
wounds
which
love
measures
out
.
And
act
love
suitably
.
When
they
are
in
distress
,
pity
them
:
When
thou
seest
them
heavy
loaden
,
help
to
bear
their
burden
with
them
,
Bear
ye
one
anothers
burdens
,
and
so
fulfil
the
Law
of
Christ
,
(
this
is
a
great
part
of
the
Law
of
this
Love
,
which
is
Christs
Law
,
which
is
his
Commandment
,
the
bearing
of
one
anothers
weights
and
pressures
,
whether
of
sin
or
sorrow
.
)
Wherein
they
are
over-layd
bear
for
them
,
wherein
they
are
weak
bear
with
them
,
condescend
to
their
lowness
,
to
their
shallowness
,
in
the
things
of
God
;
what
is
above
their
strength
do
not
admit
them
unto
by
no
means
,
how
angry
soever
they
may
be
thereupon
;
him
that
is
weak
in
the
faith
receive
,
but
not
to
doubtful
disputations
,
not
to
the
judging
and
discerning
of
such
things
as
require
a
greater
strength
of
eye-sight
then
is
dispensed
to
him
.
Where
thou
seest
their
hearts
act
plainly
towards
God
,
express
delight
in
them
,
but
take
heed
of
manifesting
delight
in
them
when
they
are
stubborn
to
Christ
:
for
thou
art
not
left
at
liberty
to
act
love
to
them
as
thou
shalt
think
good
,
but
in
a
way
suitable
to
their
conditions
.
When
thou
seest
the
flesh
prevail
in
them
,
thou
must
warn
and
check
them
,
and
complain
to
the
Church
of
them
if
need
be
.
Thou
shalt
not
hate
thy
brother
in
thine
heart
:
thou
shalt
in
any
wise
rebuke
thy
neighbor
,
and
not
suffer
sin
upon
him
,
Levit.
19.17
.
So
when
thy
brother
offends
thee
,
thou
art
first
to
tell
him
of
his
fault
between
him
and
thee
,
then
to
take
two
or
three
with
thee
,
and
at
last
to
acquaint
the
Church
with
it
,
Mat.
18.
This
is
not
to
be
done
simply
to
get
thy self
righted
,
but
rather
in
love
to
thy
brother
,
for
the
good
of
whose
Soul
(
as
well
as
for
the
peace
and
safety
of
the
Church
)
this
Ordinance
is
appointed
.
But
there
is
a
vast
difference
between
these
things
being
done
from
the
truth
and
purity
of
love
,
and
from
a
fleshly
selfish
spirit
,
the
one
seeking
its
brother
,
the
other
it self
in
these
things
.
Act
love
also
fervently
.
Let
love
burn
within
,
and
let
all
the
motions
and
operations
of
it
come
forth
boiling
hot
.
Pity
fervently
,
pray
fervently
for
them
,
put
forth
thy
helping
hand
with
ardency
of
affection
.
Let
there
be
such
an
heat
in
the
spirit
as
may
cause
the
whole
course
of
love
sweetly
and
warmly
to
flow
from
the
new
nature
,
that
the
motions
and
operations
of
it
may
not
come
unkindly
and
coldly
forced
out
of
the
old
nature
.
Is
any
afflicted
,
and
I
burn
not
?
saith
Paul
:
and
how
was
he
in
travel
again
with
the
Galatians
?
Love
one
another
with
a
pure
heart
,
fervently
.
Lastly
,
Be
sure
thou
let
nothing
in
or
from
them
mitigate
thine
affections
towards
them
.
It
may
mitigate
thy
expressions
in
some
kinds
,
but
it
may
not
dull
thine
affections
,
but
whet
and
sharpen
them
to
fit
them
for
that
which
is
now
proper
for
them
.
Though
thy
brother
trespass
against
thee
,
thou
must
not
be
provoked
by
him
,
but
forgive
him
till
seventy
times
seven
times
.
Seventy
times
seven
times
trespass
of
thy
brother
against
thee
,
must
not
put
thee
out
of
a
forgiving
temper
toward
him
,
but
thou
must
be
as
ready
,
nay
more
ready
to
forgive
;
then
he
can
be
prone
to
offend
,
Thou
must
not
say
't
is
carelessness
or
obstinacy
in
him
,
or
he
might
have
avoyded
it
if
he
would
,
no
not
at
his
seventy
seventh
time
of
his
tresspassing
against
thee
,
but
thou
shouldst
be
as
ready
to
forgive
him
as
thou
wast
or
couldst
be
the
first
time
.
We
should
not
be
murmuring
against
any
miscarriages
of
our
brethren
,
but
bless
God
who
hath
taught
us
and
given
us
grace
to
pity
them
,
to
pray
for
them
,
and
to
be
otherwise
sweetly
and
meekly
helpful
to
them
in
love
,
towards
raising
and
restoring
of
them
.
And
thus
the
first
Question
is
dispatched
,
How
Christ
loveth
the
Saints
?
The
second
is
now
to
ensue
,
which
is
,
Why
the
heart
of
Christ
is
so
much
in
this
thing
?
why
of
all
Commandments
Christ
picketh
out
this
Command
as
his
,
and
driveth
it
home
in
such
a
forcible
manner
upon
them
,
as
here
he
doth
?
Ans.
It
is
not
for
nothing
,
or
upon
no
consideration
that
the
Spirit
of
Christ
is
thus
earnest
,
for
there
is
a
weight
in
the
spirit
of
the
thing
which
draweth
him
.
The
practise
of
this
is
of
mighty
concernment
in
this
dispensation
of
life
,
which
God
is
pleased
to
minister
by
him
,
and
that
both
in
respect
of
God
,
and
in
respect
of
the
duty
it self
.
In
respect
of
God
.
There
are
some
considerations
in
reference
to
him
,
which
cannot
but
incline
Christs
heart
very
much
unto
it
;
as
,
1.
Christs
heart
is
set
so
much
upon
this
thing
,
because
the
heart
of
God
is
so
much
in
it
.
Christ
came
but
as
Gods
Minister
,
and
gave
Commandments
in
Gods
Name
;
The
words
which
he
spake
,
and
the
commands
which
he
gave
,
were
not
his
own
primarily
,
but
his
that
sent
him
,
as
he
often
saith
.
Now
the
Apostle
(
who
lay
in
Christs
bosom
,
and
was
continually
searching
into
his
heart
,
and
learning
the
mind
of
God
there
)
expresly
telleth
us
,
that
this
is
Gods
Commandment
.
This
is
his
Commandment
,
that
we
should
beleeve
on
the
Name
of
his
Son
Jesus
Christ
,
and
love
one
another
,
as
he
gave
us
Commandment
,
1
Joh.
3.23
.
There
were
two
things
which
Christ
especially
applyed
himself
unto
;
first
to
bring
men
to
beleeve
on
him
,
and
afterwards
to
love
one
another
,
and
the
reason
was
,
because
these
were
the
especial
things
which
God
required
.
They
were
first
Gods
chief
Commandments
,
and
then
Christs
chief
Commandments
.
2.
Because
it
is
so
much
for
the
honour
of
God
.
To
have
his
children
,
his
family
full
of
love
,
living
in
love
,
acting
love
in
strength
one
towards
another
,
is
greatly
for
his
honour
.
It
is
a
dishonour
to
a
Master
of
a
family
to
have
his
servants
quarrelling
,
and
his
children
falling
out
.
It
doth
not
become
the
God
of
Love
to
have
his
children
destitute
of
or
short
in
love
,
especially
one
among
another
.
Hatred
becometh
the
Devil
and
the
men
of
this
world
,
but
it
is
a
dishonour
to
God
to
have
it
found
in
his
children
towards
one
another
.
Christ
came
with
love
,
and
Christ
came
to
give
and
teach
love
,
and
it
is
an
honourable
badg
of
them
who
are
taught
by
him
to
know
God
and
his
Gospel
:
It
is
an
honour
to
them
,
an
honour
to
him
who
hath
thus
dignified
and
qualified
them
.
In
respect
of
the
duty
it self
.
There
are
some
considerations
there
too
,
which
were
great
attractives
in
the
eye
and
to
the
heart
of
Christ
,
to
move
him
vehemently
to
desire
it
in
them
,
and
so
strictly
to
enjoyn
it
to
them
,
as
namely
,
Its
excellency
in
its
own
nature
,
its
comliness
in
them
,
and
its
profitableness
both
to
them
and
others
.
Christ
loving
them
so
much
,
cannot
but
much
desire
to
find
in
them
,
that
which
is
exceeding
excellent
,
that
which
is
so
wondrous
comely
,
and
that
which
cannot
but
be
so
richly
profitable
wheresoever
it
is
.
1.
It
is
a
duty
of
a
most
excellent
nature
.
Love
is
the
most
excellent
of
all
graces
,
(
the
Apostle
ranks
it
in
the
first
place
of
the
most
choyce
graces
,
the
greatest
whereof
he
affirmeth
to
be
love
,
1
Cor.
13.13
.
)
therefore
the
actings
of
love
must
needs
be
the
most
excellent
of
all
actings
.
That
grace
which
is
of
the
most
excellent
nature
,
and
which
hath
the
strongest
influence
into
all
the
work
we
are
to
do
for
God
,
is
love
;
and
answerably
the
actings
of
love
have
the
most
noble
and
lively
operations
in
them
.
It
is
both
the
most
quickening
and
most
mortifying
grace
,
having
least
of
self
,
most
of
God
in
it
.
Faith
goeth
out
much
for
self
(
for
its
own
safety
and
salvation
,
for
the
supply
of
its
own
wants
)
but
love
always
for
another
.
And
in
loving
one
another
,
the
clearest
,
purest
and
excellentest
acts
of
love
do
shoot
forth
;
because
there
often
appeareth
that
in
this
object
which
would
take
away
or
at
least
stop
love
in
its
current
,
if
it
were
not
very
clear
,
pure
and
excellent
.
There
are
always
infirmities
there
at
least
,
if
not
corruptions
,
and
perhaps
unkind
actings
towards
us
also
,
which
have
too
too
much
influence
upon
the
best
in
damping
their
love
.
God
is
such
an
object
of
love
,
that
even
the
eye
of
Nature
seeth
loveliness
in
him
,
and
calleth
for
love
towards
him
,
and
that
so
strongly
,
that
it
hideth
the
natural
enmity
that
is
in
men
against
him
from
their
own
eyes
,
in
so
much
as
they
think
they
love
him
,
and
cannot
but
love
him
,
though
in
truth
they
hate
him
:
but
as
for
the
Saints
,
there
are
abundance
of
unlovely
things
in
them
,
hardly
any
thing
lovely
but
the
grace
of
Christ
,
and
commonly
that
also
covered
with
much
unloveliness
.
There
is
likewise
usually
that
in
this
object
of
love
,
which
most
setteth
off
the
actings
of
faith
.
What
is
it
most
commends
the
actings
of
faith
,
but
its
duration
and
activity
in
the
midst
of
that
which
is
contrary
and
dangerous
to
it
?
As
when
God
distresseth
the
Soul
,
appearing
as
an
enemy
,
seeming
even
to
kill
faith
it self
,
taking
away
all
visible
ground
of
hope
in
him
,
for
faith
now
to
continue
,
yea
and
act
still
in
strength
,
exceedingly
commends
the
vertue
and
excellency
of
its
nature
.
Why
love
hath
this
tryal
very
frequently
,
It
hath
still
almost
somewhat
or
other
in
the
Saints
to
slacken
it
,
if
not
quite
to
eat
it
out
;
much
unloveliness
of
their
own
appearing
amidst
a
little
loveliness
of
grace
,
yea
and
perhaps
that
little
grace
hid
too
,
and
nothing
but
corruption
visible
:
So
that
love
towards
this
object
thus
held
on
,
is
an
excellent
duty
indeed
.
2.
It
is
a
comely
duty
.
O
how
comely
is
it
for
brethren
to
live
together
in
unity
,
to
love
and
cherish
one
another
!
There
are
two
things
which
much
adorn
Religion
,
obedience
to
God
,
and
love
to
our
brethren
.
It
is
an
uncomely
thing
to
see
men
fall
out
because
they
are
of
one
nature
,
which
is
a
strong
bond
of
agreement
,
yea
stronger
and
more
extensive
then
is
in
the
rest
of
the
creatures
:
but
O
how
uncomely
is
it
to
see
Saints
fall
out
,
who
meet
in
the
bonds
of
so
excellent
a
nature
as
theirs
is
!
To
see
the
world
hate
them
,
and
make
a
prey
of
them
,
is
no
more
wonder
,
then
to
see
a
Wolf
persecute
and
prey
upon
a
Lamb
:
yet
if
they
were
of
the
world
,
the
world
would
love
them
;
If
ye
were
of
the
world
,
the
world
would
love
its
own
,
Joh.
15.19
.
It
is
such
a
piece
of
uncomeliness
as
the
world
is
ashamed
to
be
guilty
of
,
not
to
love
its
own
;
do
ye
not
see
every
thing
,
throughout
the
world
,
tender
of
its
own
?
how
much
more
uncomely
is
it
for
you
,
who
have
a
closer
union
then
this
world
knoweth
of
,
to
hate
one
another
!
Every
nature
hath
a
love
proportionable
suited
to
it
,
which
is
comely
,
and
the
contrary
whereof
is
uncomely
.
This
is
the
most
excellent
nature
,
and
therefore
hath
the
highest
love
suited
to
it
,
and
the
greatest
comeliness
attends
it
,
and
the
contrary
thereunto
must
needs
be
most
uncomely
.
O
how
comely
is
it
for
brethren
to
live
together
in
unity
:
for
Jews
,
for
true
Jews
,
who
are
brethren
in
Christ
,
to
live
together
in
the
union
and
love
of
Christ
;
who
can
express
how
comely
,
how
sweet
,
how
pleasant
it
is
?
3.
It
is
a
profitable
duty
.
As
it
is
of
the
most
excellent
nature
of
all
graces
,
so
it
is
the
most
profitable
,
bringing
forth
fruit
answerable
to
the
excellency
of
its
nature
.
It
is
profitable
to
others
,
It
is
profitable
to
themselves
.
It
is
profitable
to
others
,
and
that
to
all
sorts
of
men
whatsoever
,
whether
a
friend
or
an
enemy
,
whether
in
an
unconverted
estate
,
or
in
what
condition
soever
being
converted
.
1.
To
men
in
an
unconverted
estate
.
There
is
a
double
profit
may
arise
unto
them
from
the
actings
of
love
.
1.
It
will
make
them
take
more
notice
of
Christ
and
of
his
ways
.
This
kind
of
love
exercised
among
the
Saints
,
will
make
the
world
begin
to
perceive
that
their
life
is
more
sublime
and
weighty
,
then
the
life
which
is
in
the
world
is
:
it
will
help
to
convince
them
and
force
them
to
see
what
their
eyes
are
shut
against
,
namely
the
reality
of
the
life
and
power
of
Christ
,
and
the
truth
of
their
relation
to
him
.
By
this
shall
all
men
know
that
ye
are
my
Disciples
,
if
ye
have
love
one
to
another
,
Joh.
13.35
.
2.
If
exercised
towards
the
world
(
as
it
cannot
but
break
forth
that
way
also
)
it
cannot
but
melt
them
.
Harsh
ways
harden
,
but
sweet
ways
melt
.
Passion
breaking
forth
seldom
doth
good
,
but
acts
of
affection
are
very
powerful
.
This
is
an
heaping
coals
of
fire
upon
their
head
,
which
will
assuredly
melt
them
at
last
,
Rom.
12.20
.
for
none
is
able
to
stand
before
the
inchantments
of
the
truth
and
power
of
love
.
Yea
this
,
the
very
worlds
sight
of
the
exercise
of
love
of
the
brethren
among
themselves
,
may
in
a
great
degree
produce
,
though
not
so
fully
as
if
it
were
exercised
much
and
several
ways
towards
the
world
it self
.
2.
To
men
in
a
converted
estate
.
There
is
nothing
more
useful
to
them
,
in
what
condition
soever
they
be
,
then
love
.
What
ever
faith
it self
can
do
for
them
,
love
must
quicken
and
give
vent
to
,
Faith
worketh
by
love
.
Love
,
as
it
is
generally
serviceable
and
profitable
,
so
especially
to
fellow-Saints
,
and
to
them
it
cannot
but
be
profitable
,
what
ever
they
be
,
where
ever
they
be
,
how
ever
it
be
with
them
.
Be
they
weak
or
strong
,
standing
or
falling
,
sweet
or
sullen
in
their
spirits
,
any
other
way
rightly
tempered
or
distempered
,
how
ever
inclined
or
acted
,
love
rightly
going
forth
towards
them
,
is
very
fit
to
do
them
good
,
which
will
easily
appear
if
we
consider
these
few
properties
in
love
.
1.
It
hath
an
edifying
property
.
The
great
use
both
of
offices
and
gifts
in
the
Church
,
is
the
edification
of
the
Church
:
but
love
is
more
profitable
to
edification
then
all
gifts
whatsoever
.
The
Apostle
setteth
up
prophecying
above
all
other
gifts
in
this
respect
,
and
yet
layeth
that
also
flat
before
love
,
1
Cor.
13.
We
do
not
take
a
right
course
,
so
much
to
bewail
the
loss
of
gifts
,
we
should
first
and
chiefly
bewail
the
loss
of
love
.
We
might
do
well
enough
without
gifts
,
if
we
had
but
love
enough
:
but
we
could
not
possibly
edifie
without
love
,
had
we
never
so
many
gifts
.
They
are
not
gifts
simply
,
but
grace
which
edifieth
,
which
love
is
,
whereas
gifts
are
not
so
:
And
gifts
when
they
do
edifie
must
be
subordinated
under
and
ordered
by
grace
.
It
is
not
thy
gift
,
but
the
grace
of
Christ
in
thy
brother
,
which
maketh
him
edifie
by
thy
gift
.
Therefore
though
thy
gift
be
never
so
large
,
and
never
so
well
improved
and
employed
,
yet
if
the
heart
of
thy
brother
be
not
in
a
gracious
frame
,
he
is
not
edified
thereby
.
Yea
further
,
it
is
not
the
learning
more
of
the
knowledg
&
mysteries
of
Christ
(
which
is
the
proper
end
of
gifts
)
but
love
which
edifieth
;
A
man
may
be
swelled
up
by
knowledg
,
but
it
is
love
whereby
he
both
edifieth
and
is
edified
,
Knowledg
puffeth
up
,
but
love
edifieth
.
It
is
not
simply
the
use
of
a
gift
,
but
the
gracious
use
of
it
,
the
use
of
it
in
love
which
edifieth
,
in
so
much
as
that
a
little
delivered
in
a
sweet
gracious
manner
,
will
edifie
much
more
then
a
great
deal
delivered
by
vertue
of
a
gift
.
Gifts
without
grace
dispose
us
rather
to
slight
and
cast
off
persons
,
then
to
take
that
pains
which
is
necessary
to
edification
,
the
will
whereunto
,
and
skill
wherein
,
only
love
hath
.
2.
It
hath
an
assisting
property
.
Love
is
ever
ready
to
aid
and
assist
.
Love
will
set
its
shoulder
to
every
burden
,
lend
its
hand
to
every
work
.
What
is
there
,
or
can
there
be
to
be
done
,
which
love
will
not
help
to
do
?
3.
It
hath
an
encouraging
and
strengthening
property
.
Love
delighteth
to
be
encouraging
and
strengthening
the
faint
and
the
weak
.
Weak
Saints
may
make
much
use
of
a
Soul
,
where
there
is
much
love
.
Thus
Christ
taught
Peter
by
the
exercise
of
his
own
love
to
him
,
When
thou
art
converted
strengthen
thy
brethren
.
4.
It
hath
a
recovering
property
.
What
made
God
recover
sinners
,
but
his
love
?
Had
he
not
loved
them
,
he
would
have
let
them
lie
for
ever
in
their
lost
estate
:
And
he
who
hath
the
same
love
in
him
,
cannot
rest
till
he
hath
raised
and
restored
his
fallen
brother
.
Into
what
traveling
pangs
did
love
put
Paul
in
for
the
Galatians
,
towards
the
recovery
of
them
?
5.
It
hath
a
communicative
property
,
and
that
in
a
sweet
distilling
way
.
Love
is
ever
communicative
;
it
will
reserve
nothing
,
but
impart
every
thing
.
God
loving
his
,
can
withhold
nothing
from
them
.
This
maketh
love
so
edifying
,
because
it
cannot
but
impart
whatsoever
it
hath
that
may
tend
to
edification
,
or
to
the
good
of
another
in
any
kind
.
And
it
doth
not
barely
impart
,
but
in
the
sweetest
way
:
It
doth
distill
and
drop
into
another
,
making
insensible
impressions
,
stealing
into
the
heart
and
overcoming
it
before
the
party
is
aware
.
Love
hath
every
property
suitable
to
communicativeness
,
and
to
a
sweet
way
of
communication
,
as
in
the
Apostles
description
of
it
,
in
1
Cor.
13.
may
easily
be
Thus
useful
and
profitable
to
others
,
is
love
.
And
it
is
also
profitable
unto
themselves
.
The
practise
of
this
duty
of
love
to
the
brethren
,
is
very
profitable
to
them
in
whom
it
is
,
and
from
whom
it
issueth
,
which
may
evidently
appear
in
these
several
particulars
following
.
1.
It
will
teach
them
to
love
both
God
and
Christ
in
the
fullest
manner
.
Our
happiness
consisteth
in
loving
of
God
:
The
knowledg
of
God
is
but
a
means
to
make
us
love
him
:
It
is
not
either
Gods
bare
knowing
of
us
,
or
our
bare
knowing
of
him
,
which
most
advantageth
or
satisfieth
either
,
but
the
meeting
of
our
affections
together
,
which
all
the
discoveries
and
knowledg
of
each
other
do
but
make
way
for
.
And
there
would
be
no
want
of
any
thing
to
us
,
were
there
not
want
of
love
in
us
:
There
is
life
enough
in
God
,
and
were
there
but
love
enough
in
us
,
we
could
not
but
draw
out
and
take
in
enough
of
it
.
The
Lord
thy
God
will
circumcise
thine
heart
,
and
the
heart
of
thy
seed
,
to
love
the
Lord
and
thy
God
with
all
thine
heart
,
and
with
all
thy
soul
,
that
thou
mayst
live
,
Deut.
30.6
.
There
would
be
no
want
of
spiritual
life
in
us
,
or
of
the
motions
of
this
life
in
and
towards
God
,
were
there
not
a
want
of
love
unto
him
.
Now
loving
of
the
brethren
will
teach
us
to
love
God
:
both
because
there
is
that
more
abundantly
in
God
which
we
love
in
them
,
and
because
in
him
it
is
pure
without
that
imperfection
which
attends
and
soils
it
in
them
.
If
we
love
the
image
though
so
full
of
spots
,
how
can
we
chuse
but
love
the
substance
,
which
is
without
any
spots
,
much
more
?
He
that
loveth
him
which
begets
,
loveth
that
which
is
begotten
:
and
by
loving
that
which
is
begotten
,
he
groweth
more
and
more
in
love
with
that
which
did
beget
.
The
frequent
practise
of
love
towards
that
which
is
weak
and
imperfect
,
will
advantage
it
both
in
skill
and
strength
towards
that
which
is
perfect
and
compleatly
able
to
receive
and
answer
all
the
touches
of
it
.
2.
It
will
teach
them
to
interpret
things
well
from
God
.
This
one
thing
doth
us
most
harm
of
any
thing
,
our
harsh
interpretations
of
the
good
ways
of
God
towards
us
.
It
is
not
only
very
unnatural
and
unkind
in
us
,
and
most
irksom
to
the
heart
of
God
,
but
it
is
also
most
prejudicial
to
us
,
for
in
a
degree
(
so
far
as
it
goeth
)
it
withdraweth
our
spirits
from
the
fountain
of
our
life
and
strength
:
It
puts
a
stop
to
our
spirits
in
our
drawing
of
that
,
which
at
that
time
we
most
want
.
Now
love
to
the
brethren
will
teach
us
otherwise
:
for
this
ever
accompanieth
love
,
namely
,
a
good
interpretation
of
the
actions
of
those
we
love
.
Let
any
one
tell
us
of
what
an
ill
turn
our
friend
hath
done
us
;
Surely
he
did
it
not
,
saith
Love
;
or
If
he
did
it
,
it
was
with
no
ill
intent
towards
me
;
Though
it
hath
proved
ill
,
he
intended
it
wel
:
Love
thinketh
no
evil
,
1
Cor.
13.5
.
yea
vers:
7.
It
beleeveth
all
things
,
it
hopeth
all
things
.
Though
sense
and
experience
say
otherwise
,
yet
if
saith
or
hope
can
put
a
good
interpretation
upon
it
,
it
will
receive
it
;
if
it
can
but
find
any
ground
to
beleeve
otherwise
,
or
to
hope
otherwise
,
it
is
glad
of
it
:
and
it
is
a
very
hard
case
wherein
there
is
room
neither
for
faith
nor
hope
.
Love
it
very
incredulous
of
any
ill
(
though
God
continually
found
the
Jews
a
lying
generation
,
whose
heart
was
not
right
with
him
,
neither
were
they
ever
stedfast
in
his
Covenant
,
yet
his
love
made
him
upon
all
occasions
say
and
think
concerning
them
,
Surely
they
are
children
that
will
not
lye
,
Isai.
63.8
.
)
.
Where
we
are
so
apt
to
surmize
or
beleeve
surmises
,
there
must
needs
be
great
want
of
love
.
But
how
doth
this
teach
us
to
interpret
things
well
of
God
?
Why
thus
.
A
man
that
accustometh
himself
to
interpret
things
well
concerning
his
brother
shall
find
very
great
benefit
in
it
.
He
shall
find
himself
delivered
from
many
harsh
and
evil
thoughts
of
his
brother
,
which
otherwise
would
attend
him
:
He
shall
find
many
times
how
he
had
wronged
his
brother
,
if
he
had
judged
otherwise
;
and
though
his
brother
should
prove
faulty
at
length
,
yet
it
will
be
time
enough
to
judg
it
so
then
.
Why
now
,
hath
he
not
much
more
cause
of
interpreting
things
well
from
God
?
Cannot
a
man
repent
of
interpreting
things
well
of
his
brother
,
and
shall
he
ever
repent
of
interpreting
things
well
of
God
?
Besides
,
the
practise
of
this
duty
towards
his
brothers
will
enforce
him
to
observe
it
in
the
same
degree
at
least
,
if
not
further
,
towards
his
God
also
.
Shall
a
man
not
dare
to
beleeve
any
thing
ill
of
his
brother
,
until
it
evidently
appear
,
and
shall
he
judg
his
God
so
soon
as
Satan
puts
him
upon
it
?
3.
It
will
teach
them
to
bear
any
thing
from
Gods
hand
.
We
shall
have
enough
to
bear
from
our
brethren
,
and
yet
love
will
not
refuse
to
bear
,
be
it
never
so
much
:
Love
beareth
all
things
,
1
Cor.
13.7
.
We
shall
never
have
that
to
bear
from
God
,
which
we
dayly
meet
with
,
and
have
reason
to
expect
from
our
brethren
.
We
have
ground
to
expect
from
them
unkind
,
froward
,
injurious
actings
towards
us
,
besides
their
prejudicial
actings
to
their
own
Souls
,
(
which
will
wound
no
more
then
the
former
,
if
we
be
spiritual
;
)
all
which
we
must
bear
,
and
yet
proceed
on
in
every
act
of
love
towards
them
.
We
shall
find
none
of
these
things
in
God
,
but
only
pure
,
wise
actings
for
our
good
:
And
can
a
man
bear
the
weaknesses
of
men
,
and
yet
grumble
at
the
wisdom
of
God
?
4.
It
will
teach
a
man
to
look
the
better
to
his
own
heart
:
The
observing
and
helping
to
cure
the
evils
of
other
mens
hearts
,
will
teach
us
to
espy
and
prevent
the
evils
of
our
own
.
This
is
the
great
benefit
which
attends
the
practise
of
all
the
duties
of
love
to
the
brethren
,
namely
,
that
what
we
do
but
endeavor
to
do
to
them
,
we
do
to
our selves
insensibly
:
While
we
are
teaching
them
,
we
are
imprinting
truths
on
our
own
hearts
;
while
we
are
watching
over
them
,
we
are
looking
to
our selves
,
&c.
So
that
though
others
should
reap
no
benefit
by
our
care
and
pains
,
yet
we
our selves
shall
have
no
cause
to
repent
of
it
.
5.
It
will
make
us
very
feelingly
to
admire
the
wonderful
strength
and
vertue
of
the
love
of
God
,
and
that
will
be
a
very
profitable
thing
to
us
:
for
as
our
stability
,
the
certainty
of
our
state
,
is
in
the
love
of
God
,
by
its
laying
hold
of
us
,
and
comprehending
us
;
so
our
sweetness
,
our
rest
,
our
content
,
our
satisfaction
,
is
by
beholding
it
,
and
reposing
our selves
in
it
.
Now
the
practise
of
this
duty
of
love
to
the
brethren
cannot
chuse
but
very
effectually
work
up
the
sight
and
admiration
of
this
in
us
,
when
we
shall
continually
see
so
many
failings
and
loathsom
things
in
our selves
and
in
others
(
as
this
will
draw
us
to
do
,
)
and
yet
God
,
notwithstanding
all
these
,
to
entirely
,
so
fully
,
so
constantly
,
so
perfectly
still
loving
us
all
.
6.
It
will
make
all
duties
,
of
one
towards
another
,
easie
.
Love
is
a
quickening
ingredient
,
which
putteth
life
into
the
spirit
,
and
maketh
every
thing
light
with
which
we
have
to
do
.
What
made
Jacobs
hard
servitude
so
easie
,
but
his
love
to
Rachel
?
What
made
Christ
so
lightly
trip
through
those
intricate
thorny
paths
through
which
he
passed
,
but
his
entire
love
to
his
Saints
?
The
weightiest
service
of
love
is
easier
then
the
largest
liberty
in
the
very
kingdom
of
enmity
.
That
which
is
a
great
load
to
a
weak
back
,
alas
what
is
it
to
him
who
abounds
with
strength
?
Strength
of
love
in
the
heart
will
put
strength
into
the
feet
,
into
the
arms
,
into
the
hands
;
into
the
shoulders
,
&c.
so
that
every
motion
in
every
one
of
them
will
be
easie
and
delightful
.
It
is
the
setting
about
duties
without
love
which
makes
them
so
heavy
:
How
can
that
be
done
without
love
,
which
is
only
to
be
done
with
love
!
This
is
the
great
difference
between
our
motions
now
adays
,
and
the
motions
of
the
primitive
Christians
,
theirs
did
issue
from
a
Spring
,
we
go
about
to
force
out
ours
with
artificial
engines
:
They
had
love
kindled
in
them
,
and
love
drawn
forth
in
them
by
vertue
of
the
same
life
which
kindled
it
;
We
reason
love
into
our
hearts
,
and
reason
out
the
practises
of
it
,
and
alas
how
weak
is
this
!
But
had
we
,
of
a
truth
,
love
enough
(
enough
of
that
love
)
and
the
art
of
proportioning
out
love
enough
to
every
duty
,
we
should
fail
in
none
,
nor
complain
of
any
.
Thus
exceedingly
profitable
to
our selves
is
love
exercised
by
us
toward
the
brethren
.
(
Where
,
by
the
way
,
we
may
take
notice
of
the
strength
of
Christs
love
to
us
:
It
is
love
in
him
to
us
,
which
maketh
him
so
strictly
to
lay
this
Commandment
upon
us
of
loving
one
another
:
He
knew
how
useful
it
would
be
for
us
,
and
therefore
in
a
more
then
ordinary
manner
he
enjoyneth
it
unto
us
.
)
And
thus
we
see
the
Reason
why
Christ
beateth
so
much
on
this
subject
,
why
his
heart
is
so
much
in
it
,
why
he
maketh
it
his
Commandment
?
It
is
a
thing
which
his
Father
much
desireth
,
and
is
much
for
his
Fathers
honour
:
It
is
exceedingly
useful
to
his
Saints
;
both
them
that
practise
it
,
and
all
to
whom
they
practise
it
:
and
can
you
blame
Christ
in
laying
so
much
weight
upon
it
?
To
propose
now
a
little
Application
of
all
this
.
Is
the
heart
of
Christ
so
much
in
this
thing
?
is
this
his
especial
Commandment
,
his
peculiar
Commandment
,
the
Commandment
of
his
choyce
,
which
his
Soul
so
thirsteth
after
to
have
observed
by
us
,
That
we
should
love
one
another
as
he
hath
loved
us
?
Then
,
1.
What
shall
we
say
to
our
Lord
Jesus
Christ
,
when
we
come
to
stand
before
him
and
his
Father
,
in
the
presence
of
all
his
Saints
and
Angels
,
for
our
so
gross
neglect
of
this
duty
?
When
this
Law
shall
be
read
before
us
(
This
is
my
Commandment
,
that
ye
love
one
another
,
&c.
)
and
the
often
pressings
of
it
by
Christ
himself
and
by
his
Apostles
throughout
all
the
New
Testament
;
and
when
our
hearts
and
actions
shall
be
looked
into
,
and
so
little
of
it
found
in
either
?
When
the
Saints
in
the
Apostles
times
shall
rise
up
,
and
their
hearts
shall
be
opened
,
which
were
so
full
of
love
and
entireness
,
that
they
could
spend
and
be
spent
one
for
another
?
When
the
Saints
under
the
ten
Persecutions
shall
arise
,
whose
love
is
reported
to
have
been
so
firm
and
large
,
that
the
very
Persecutors
themselves
did
bear
witness
unto
it
,
and
were
amazed
at
it
?
When
the
hearts
of
worldlings
shall
be
ripped
up
,
and
stronger
love
appear
there
towards
their
fellow-worldlings
,
then
in
the
Christians
of
this
generation
towards
their
fellow-Christians
?
When
men
directly-wicked
shall
appear
to
have
loved
the
image
of
the
Devil
better
in
one
another
,
then
we
the
image
of
God
and
of
Christ
?
Yea
when
our
own
hearts
shall
be
ripped
up
,
and
the
actings
of
our
natural
affection
being
made
visible
,
it
shall
appear
concerning
our selves
that
we
gave
scope
to
that
,
but
the
new
nature
,
and
the
powers
of
love
in
it
,
have
been
rather
choaked
in
us
,
then
drawn
forth
towards
one
another
?
What
shall
we
say
in
our
own
behalfs
?
We
can
blame
one
another
very
sorely
now
in
cases
of
far
inferior
consequence
,
but
how
shall
we
answer
this
our selves
before
the
Judg
?
We
own
the
life
of
Christ
in
one
another
,
but
alas
where
is
our
love
to
that
life
!
We
say
Christ
is
our
Lord
,
why
this
is
his
great
Commandment
,
that
wherein
his
very
heart
and
soul
and
spirit
is
,
where
is
our
obedience
?
who
can
answer
this
in
his
own
spirit
now
?
and
if
not
now
,
how
will
he
be
able
to
acquit
himself
then
,
when
the
light
shall
be
perfectly
clear
,
and
all
the
fig-leaves
,
wherewith
we
now
so
cunningly
cover
the
evil
of
our
hearts
,
ways
,
motions
and
actions
from
our
own
eyes
,
quite
taken
away
,
and
made
altogether
unable
from
affording
any
shelter
to
us
?
2.
It
may
occasion
an
enquiry
,
why
love
should
be
so
barren
,
so
dead
among
Christians
?
so
backward
in
its
growth
,
so
prone
to
decay
?
That
little
life
and
vertue
which
it
had
among
us
once
,
where
is
it
?
I
shall
not
prosecute
this
enquiry
so
far
as
it
lieth
open
to
me
,
but
mention
only
these
two
causes
from
whence
it
may
very
well
arise
.
1.
From
a
decay
of
grace
in
us
,
from
our
decay
in
love
to
Christ
;
or
at
least
from
the
weakness
of
it
,
where
it
is
not
decayed
.
Were
grace
strong
,
were
love
to
Christ
strong
,
we
could
not
chuse
but
love
those
that
are
Christs
more
.
If
we
did
not
fail
in
love
towards
him
who
doth
beget
,
we
should
better
love
those
who
are
begotten
by
him
.
2.
From
a
carelessness
in
acting
the
duty
.
We
are
not
careful
to
draw
out
a
spiritual
affection
(
and
a
natural
affection
will
not
do
it
,
)
and
upon
spiritual
grounds
,
and
with
a
spiritual
fervency
,
and
in
a
spiritual
manner
:
but
we
go
to
love
Saints
,
as
we
do
other
men
.
We
do
not
simply
love
grace
in
them
,
There
must
be
somewhat
besides
grace
to
draw
forth
and
continue
our
affections
,
or
else
they
warp
.
Our
love
goeth
forth
in
flesh
,
and
not
to
the
pure
life
,
but
partly
towards
flesh
,
which
it
many
times
missing
of
,
there
presently
groweth
a
faintness
and
decay
of
love
.
If
love
were
more
pure
in
us
,
and
were
drawn
forth
more
purely
from
us
towards
its
own
pure
object
,
it
would
be
more
lasting
.
3.
It
speaks
out
a
very
strong
Exhortation
,
of
it self
inviting
and
vehemently
perswading
Christians
to
press
hard
after
this
duty
,
and
never
to
give
their
spirits
rest
till
this
duty
be
as
much
in
their
hearts
and
lives
,
as
it
is
in
the
heart
of
Christ
concerning
them
.
For
the
prosecution
of
this
Exhortation
,
I
shall
propound
some
few
Motives
to
it
,
some
Directions
concerning
it
,
and
likewise
some
Helps
towards
it
.
To
begin
with
the
Motives
.
Though
all
that
hath
been
said
be
of
a
stirring
attractive
nature
,
yet
it
may
not
be
amiss
at
last
cast
to
drive
in
two
or
three
nails
again
.
First
then
,
Consider
this
well
,
that
this
is
the
way
which
Christ
himself
hath
appointed
us
to
express
our
love
to
him
in
.
If
ye
love
me
,
keep
my
Commandments
;
and
what
Commandments
?
This
is
my
Commandment
,
that
ye
love
one
another
.
Peter
,
lovest
thou
me
?
feed
my
Lambs
:
If
thou
lovest
me
,
shew
it
,
and
if
thou
wilt
shew
it
,
shew
it
in
thy
love
and
care
of
my
Lambs
;
what
thou
dost
to
them
,
thou
dost
to
me
.
Our
goodness
cannot
reach
God
or
Christ
,
but
the
Saints
,
Psal.
16.2
.
2.
Remember
that
this
will
yeeld
unto
Christ
matter
of
joy
in
you
.
He
rejoyceth
in
working
this
love
in
you
,
and
he
will
rejoyce
more
in
the
continuance
,
growth
and
exercise
of
this
love
.
These
things
have
I
spoken
unto
you
that
my
joy
might
remain
in
you
,
saith
he
in
the
very
next
words
to
this
Text
,
vers.
11.
of
the
15
Chapt.
It
will
continually
administer
joy
to
the
Spirit
of
Christ
,
to
find
love
flourishing
in
you
one
to
another
.
3.
Remember
also
that
it
will
be
an
occasion
of
filling
your
own
spirits
with
joy
,
so
it
is
also
expressed
in
that
vers.
11.
These
things
have
I
spoken
unto
you
that
my
joy
might
remain
in
you
,
and
that
your
joy
might
be
full
.
It
is
incredible
what
fulness
of
joy
streams
along
in
the
sweetness
of
love
:
besides
,
it
is
the
delight
of
Christ
to
fill
his
spirit
with
joy
,
whose
spirit
he
hath
already
filled
love
.
Quest.
But
how
may
I
attain
this
duty
?
I
find
my
spirit
much
inflamed
with
it
,
O
that
I
might
be
a
little
guided
to
it
.
Ans.
If
thou
beest
not
better
provided
apply
thy self
to
the
observation
of
these
few
Directions
.
1.
Set
this
duty
clearly
before
thine
eyes
.
Consider
well
what
kind
of
love
it
must
be
,
upon
what
grounds
it
is
to
be
fastened
and
carried
on
,
in
what
degree
,
what
must
be
the
actings
of
it
,
and
in
what
manner
it
is
to
act
.
Christians
commonly
do
not
understand
what
they
do
,
when
they
buckle
to
this
duty
;
nor
how
purely
and
firmly
this
affection
must
move
,
notwithstanding
all
manner
of
discouragements
from
them
we
love
,
which
cannot
but
cause
them
much
to
falter
in
the
performance
of
it
.
2.
Be
working
up
thy
heart
to
it
dayly
.
Be
working
it
up
to
a
spiritual
love
,
be
working
spiritual
grounds
into
thy
heart
,
that
thy
spirit
may
be
engaged
and
move
spiritually
.
Thou
must
be
a
kind
of
husbandman
to
the
seed
of
the
life
of
God
in
thee
,
thou
must
receive
it
,
thou
must
cherish
it
,
and
thou
must
provoke
it
unto
motion
.
This
thou
must
be
doing
,
though
thou
canst
not
do
this
nor
any
thing
else
that
is
spiritual
.
Wonderfully
strange
and
mysterious
is
the
operation
of
God
in
the
Gospel
:
He
works
all
in
us
of
his
own
pleasure
,
and
yet
so
as
if
we
moved
and
wrought
all
our selves
.
The
Lord
lieth
hidden
in
all
the
motions
of
our
spirits
,
and
by
an
unseen
strength
,
vertue
and
influence
doth
all
there
,
yea
even
that
which
we
seem
to
do
our selves
;
and
yet
we
must
up
and
be
doing
every
thing
,
though
we
can
do
nothing
.
3.
Intreat
God
to
write
this
Law
in
thy
bowels
.
God
wrote
it
in
Christs
heart
,
and
he
must
also
write
it
in
thine
,
if
ever
it
be
found
there
.
Therefore
pray
to
God
to
write
it
there
,
and
to
write
it
there
abundantly
;
that
as
he
hath
bid
thee
love
all
Saints
,
so
he
would
give
thee
love
large
enough
to
go
forth
fully
towards
all
Saints
.
We
must
be
taught
of
God
to
love
one
another
,
if
ever
we
learn
this
Lesson
.
4.
Intreat
God
to
draw
forth
this
love
,
when
ever
thou
art
to
act
it
.
If
we
see
a
thing
to
be
duty
,
we
presently
set
about
it
,
and
blame
our
hearts
if
they
fall
short
in
it
.
This
we
should
do
indeed
,
but
we
should
also
when
this
is
done
(
or
rather
while
this
is
in
doing
)
go
to
God
,
in
whom
all
our
strength
lies
,
to
perform
it
in
us
.
And
this
we
might
do
at
first
,
if
we
were
but
sensible
enough
of
our
own
weakness
without
a
practical
experiment
;
but
therefore
God
puts
us
continually
upon
endeavoring
our selves
,
because
we
forget
how
weak
and
unable
we
are
to
do
any
thing
,
any
longer
then
we
find
it
in
our
utmost
strivings
.
Go
therefore
to
God
,
who
hath
promised
not
only
to
write
his
Law
in
our
hearts
,
but
to
cause
us
to
walk
in
his
ways
.
What
ever
way
of
God
there
is
,
God
will
not
only
write
the
Law
of
it
in
the
hearts
of
his
people
,
but
he
will
make
them
walk
in
it
.
He
will
put
such
affections
and
strength
into
them
,
that
they
shall
not
be
able
to
forbear
walking
therein
.
Quest.
But
are
there
no
Helps
which
may
further
me
herein
?
Those
which
are
skilfully
practical
know
how
to
lead
another
into
that
path
wherein
they
themselves
have
walked
.
If
you
have
met
with
any
knowledg
or
experience
in
this
kind
,
O
do
not
hide
it
from
us
,
but
help
us
a
little
in
this
track
which
is
so
auk
and
difficult
to
the
spirit
of
man
.
Ans.
What
I
have
found
most
beneficial
unto
and
powerful
with
my self
herein
,
I
shall
very
willingly
impart
unto
you
in
whom
this
desire
is
kindled
.
Therefore
from
my
own
proof
and
experience
I
shall
commend
unto
you
these
four
Helps
.
1.
Would
you
love
the
Saints
as
Christ
hath
loved
both
them
and
you
?
Then
,
in
the
first
place
,
Look
upon
them
in
Christ
,
and
there
thou
shalt
ever
see
them
full
objects
for
thy
love
.
Thus
God
looketh
upon
us
in
our
wretched
estate
(
even
in
Christ
)
or
he
could
never
continue
loving
us
.
O
how
lovely
are
the
Saints
in
Christ
!
They
are
imputatively
perfect
in
him
at
present
,
(
God
reckons
so
,
and
why
shouldst
not
thou
reckon
so
?
)
and
they
shall
be
absolutely
perfect
ere
long
.
They
shall
be
made
perfectly
like
Christ
,
and
have
all
those
spots
taken
away
which
now
thou
espiest
in
them
,
which
are
left
upon
them
at
present
,
not
to
make
them
unlovely
in
thine
eyes
,
but
for
a
design
which
God
hath
for
his
own
glory
,
the
good
of
all
Saints
,
and
thine
in
particular
.
If
a
pure
spiritual
eye
were
always
thus
fastened
upon
them
,
a
pure
spiritual
heart
would
always
love
them
.
2.
Expect
all
manner
of
weaknesses
and
imperfections
in
them
.
Look
for
distempers
upon
them
,
and
all
manner
of
evil
breaking
forth
and
taking
its
swinge
in
them
,
so
far
as
God
leaves
them
.
Dost
thou
not
find
it
so
in
thine
own
heart
?
This
is
another
means
whereby
God
strengthens
his
heart
in
loving
us
.
He
expects
no
manner
of
good
from
us
,
but
what
he
himself
works
in
us
:
He
expects
all
manner
of
evils
and
distempers
which
he
himself
doth
not
prevent
.
And
all
the
evil
that
issueth
forth
,
he
attributeth
not
to
us
,
but
to
sin
that
dwelleth
in
us
.
Why
go
thou
and
do
likewise
,
and
thou
wilt
love
as
God
loveth
.
Paul
doth
thus
concerning
himself
.
The
good
I
would
do
I
cannot
,
nor
avoyd
the
evil
which
I
would
not
do
,
but
what
I
hate
that
do
I
,
oh
wretched
man
,
&c.
I
can
expect
no
good
from
my self
,
I
can
hinder
no
evil
in
my self
:
but
yet
't
is
not
I
,
but
sin
that
dwells
in
me
.
It
is
the
unlovely
part
,
that
which
I
am
to
hate
,
not
that
which
I
am
to
love
,
which
doth
this
.
There
are
two
great
faults
in
us
.
We
do
not
labour
enough
to
be
holy
our selves
,
and
we
expect
it
too
much
in
others
.
If
we
did
look
for
holiness
more
in
our
own
hearts
,
and
expect
it
less
in
others
,
this
duty
would
be
far
easier
then
it
is
.
But
when
we
expect
much
,
what
ever
falleth
short
of
our
expectation
displeaseth
us
,
and
dampeth
our
affections
.
3.
Be
ever
stirring
up
their
graces
in
them
,
and
mark
the
workings
of
their
graces
in
the
midst
of
their
distempers
.
This
will
still
keep
thine
eye
upon
their
loveliness
at
all
times
,
and
so
will
still
draw
forth
love
towards
them
.
1.
Be
ever
stirring
up
their
graces
in
them
.
Grace
is
the
proper
attractive
of
spiritual
love
,
the
sight
whereof
cannot
but
kindle
it
.
Thus
Christ
makes
the
flowers
and
spices
in
his
garden
to
yield
their
savour
,
and
then
falls
in
love
with
their
scent
.
We
think
it
is
the
duty
of
others
to
give
forth
their
light
and
discover
their
graces
to
us
;
but
we
are
apt
to
forget
that
it
is
also
our
duty
to
be
drawing
forth
their
light
,
and
stirring
up
their
graces
.
This
was
Pauls
practise
(
that
great
Lover
of
the
Saints
,
)
Rom.
1.11
,
&
12.
For
I
long
to
see
you
,
that
I
may
impart
unto
you
some
spiritual
gift
,
to
the
end
you
may
be
established
.
That
is
,
that
I
may
be
comforted
together
with
you
,
by
the
mutual
faith
both
of
you
and
me
.
This
was
his
design
and
course
when
ever
he
came
among
Saints
,
to
see
what
grace
they
had
in
them
,
to
search
out
and
stir
up
grace
,
that
he
might
draw
forth
his
own
love
in
enjoying
of
them
,
in
delighting
in
them
,
and
in
adding
somewhat
to
them
suitable
to
their
state
and
condition
.
2.
Observe
the
workings
of
their
graces
in
the
midst
of
their
distempers
.
We
are
usually
exceedingly
faulty
in
this
:
We
never
consider
the
distempers
in
Christians
,
but
look
they
should
always
act
as
if
they
were
in
a
right
temper
,
(
though
we
expect
they
should
consider
our
distempers
.
)
And
then
in
their
distempers
we
mark
the
stirrings
of
their
corruptions
,
but
though
grace
strive
and
help
much
to
the
keeping
of
them
down
,
we
take
little
notice
of
that
.
Whereas
God
considers
the
least
distempers
in
us
,
and
cherisheth
and
is
delighted
with
the
least
motions
of
grace
in
us
in
our
distempers
.
If
it
were
otherwise
,
what
would
become
of
us
?
4.
Consider
thine
own
weaknesses
and
sins
.
Doth
any
evil
befall
thy
brother
which
thou
canst
avoyd
?
Doth
thy
brother
neglect
any
good
which
thou
canst
do
?
He
hath
fallen
into
this
or
that
evil
;
who
hath
kept
thy
heart
?
How
long
wilt
thou
keep
out
of
the
same
evil
into
which
thy
brother
is
fallen
,
if
God
leave
thee
to
the
same
temptation
?
Consider
therefore
the
breakings
forth
of
thine
own
heart
in
sin
,
where
God
doth
suffer
it
;
and
how
far
it
would
break
forth
if
God
did
not
hinder
it
.
And
take
heed
of
murmuring
against
thy
brother
as
one
that
falls
into
sins
,
breeds
troubles
,
hinders
mercies
,
interrupts
the
sweetness
of
communion
,
&c.
There
is
a
very
notable
place
to
this
purpose
,
Jam.
5.9
.
Groan
not
one
against
another
,
Brethren
,
lest
ye
be
condemned
:
behold
the
Judg
standeth
before
the
door
.
Our
spirits
will
be
very
apt
to
groan
one
against
another
,
O
such
an
one
hath
hindred
much
good
,
if
it
had
not
been
for
him
things
might
have
gone
well
.
Take
heed
,
the
Judg
stands
at
the
door
,
who
will
come
and
rip
open
thy
heart
and
thy
ways
,
and
shew
thee
somewhat
which
thou
little
thoughtst
of
,
and
so
thou
who
groanest
against
another
wilt
be
condemned
thy self
.
Nay
though
thou
hast
spoken
to
them
in
the
Name
of
the
Lord
,
(
as
he
carrieth
it
,
vers.
10.
)
and
they
may
seem
to
have
despised
thy
message
,
nay
have
really
both
despised
thee
and
the
Lord
in
whose
Name
thou
hast
spoken
;
yet
take
heed
of
so
much
as
groaning
against
them
,
lest
the
Judg
also
find
matter
against
thee
.
It
is
not
fit
for
one
guilty
person
to
breathe
out
complaints
against
another
.
Therefore
consider
thine
own
heart
well
,
and
observe
the
failings
there
;
Are
there
not
more
there
then
in
thy
brothers
,
all
things
considered
?
And
consider
if
thou
wouldst
be
willing
to
have
Christ
withdraw
his
heart
from
thee
,
or
whether
thou
wouldst
have
him
take
occasion
hereby
to
exercise
towards
thee
such
acts
of
love
as
thy
need
now
requires
,
as
to
pity
thee
,
to
stand
ready
to
help
thee
,
to
take
that
course
which
may
best
help
thee
,
&c.
If
so
,
go
and
do
so
to
thy
brother
.
If
thou
wouldst
have
him
keep
that
Law
of
Love
which
God
hath
given
him
concerning
thee
,
do
thou
by
his
strength
improve
his
grace
to
the
keeping
of
that
Law
of
Love
which
he
hath
given
thee
concerning
thy
fellow-Saints
:
and
this
is
his
Commandment
,
that
we
love
one
another
as
he
hath
loved
us
.
Now
for
a
close
,
that
he
that
readeth
may
understand
.
All
this
is
but
an
exercise
by
way
of
Discipline
to
the
seed
in
its
childhood
,
as
indeed
all
other
things
also
are
.
The
threatnings
,
the
rewards
,
the
promises
,
the
comforts
,
the
enjoyments
,
&c.
in
every
dispensation
,
are
suited
to
the
state
of
the
child
.
When
the
day
dawns
,
the
shadows
will
fly
away
:
When
Truth
appears
,
that
which
did
represent
it
,
as
an
image
of
it
,
must
give
place
.
Yet
these
images
or
representations
are
not
such
as
either
Satan
or
the
mind
of
man
frames
,
which
are
vanity
and
a
lye
,
but
true
and
substantial
representations
of
Truth
.
But
though
they
are
truth
in
their
kind
,
yet
they
must
not
stand
for
ever
,
but
only
their
appointed
season
,
which
is
till
Truth
of
a
deeper
kind
come
,
or
at
least
till
the
night
before
the
day
of
Truths
discovery
.
It
were
good
for
every
one
that
he
knew
his
dispensation
,
and
what
is
proper
for
him
in
it
,
that
he
might
both
bear
the
yoke
and
enjoy
the
sweetness
of
it
,
not
leaping
out
of
it
before
he
be
led
.
This
over-much
haste
will
cost
him
dear
,
for
all
the
ground
he
treads
after
this
rate
,
he
must
traverse
back
again
,
before
he
can
come
to
that
forwardness
wherein
he
was
,
even
under
that
dispensation
out
of
which
he
thus
slightly
passed
.
There
is
a
true
death
in
and
to
a
dispensation
,
which
there
is
no
redemption
from
:
There
is
no
more
life
to
be
had
in
or
under
that
dispensation
by
him
whom
God
hath
truly
slain
in
and
unto
it
.
But
there
are
deadnesses
in
and
under
ministrations
,
which
are
not
so
much
as
degrees
of
this
death
,
nay
there
are
deaths
also
which
are
not
this
death
,
which
the
life
in
those
that
are
under
those
ministrations
is
to
recover
out
of
,
or
they
must
suffer
loss
thereby
.
In
the
most
lively
ministration
among
Christians
,
Love
hath
still
been
the
life
:
and
in
that
way
wherein
they
yet
are
,
these
things
may
be
useful
.
But
yet
there
is
a
more
excellent
way
,
and
more
excellent
things
then
are
now
thought
of
,
which
will
be
manifested
in
due
time
.
But
it
is
very
dangerous
striving
to
ascend
up
to
them
aforehand
,
the
sweetest
and
safest
way
is
to
wait
the
season
of
their
descent
.
The
deep
sense
of
the
want
whereof
,
with
an
assured
expectation
and
quiet
waiting
and
groaning
for
,
is
the
best
strain
of
Religion
,
of
the
purest
stamp
of
any
I
know
extant
.
Life
is
now
wrapped
up
,
coming
very
little
forth
;
yet
most
in
these
motions
to
the
sence
and
judgment
that
I
have
of
it
.