The
SPOUSES
Carriage
in
the
Wildernesse
.
Song
of
Solomon
.
Chap.
8.
ver.
5.
Who
is
this
that
commeth
up
out
of
the
wildernesse
,
leaning
upon
her
welbeloved
?
WE
have
already
taken
notice
of
two
Travellers
in
the
Text.
Christ
is
a
Traveller
:
For
had
he
not
come
up
with
his
Garments
died
from
Bozra
,
we
had
been
in
the
wildernesse
still
.
And
the
Spouse
is
a
Traveller
;
The
Text
saith
,
She
commeth
up
from
the
wildernesse
,
leaning
upon
her
welbeloved
.
The
Text
presents
us
the
Spouse
in
motion
.
Observe
first
,
From
whence
she
moves
,
the
Terminus
à
quo
,
that
the
Text
tels
us
is
the
wildernesse
.
2.
What
her
motion
is
,
it
is
ascensive
,
she
commeth
up
.
3.
Her
moving
posture
,
it
is
leaning
upon
her
beloved
.
The
Doctrine
that
yet
remaines
in
the
Text
,
which
I
promised
to
handle
,
is
,
Doct.
3.
That
the
Spouse
of
the
Lord
Jesus
Christ
(
being
raised
by
him
)
commeth
out
of
every
wildernesse
,
leaning
upon
her
beloved
.
I
must
take
it
in
pieces
,
and
handle
the
parts
severally
.
These
foure
things
be
couched
in
it
:
1.
That
the
Spouse
of
Christ
hath
had
,
and
may
somtimes
have
,
her
dwelling
in
the
wildernesse
.
That
is
implied
.
2.
Though
she
hath
had
,
and
may
sometimes
have
,
her
dwelling
in
the
wildernesse
,
yet
she
rests
not
there
;
She
comes
up
from
it
.
Who
is
this
that
comes
up
?
3.
She
cannot
come
up
alone
;
She
must
come
up
leaning
.
4.
She
will
lean
upon
her
Beloved
,
and
he
will
,
and
only
can
bear
her
.
First
,
She
hath
had
,
and
sometimes
may
have
,
her
dwelling
in
the
wildernesse
.
Here
first
I
must
open
the
tearme
Wildernesse
.
Secondly
,
I
shal
shew
you
what
Wildernesse
the
Spouse
hath
had
,
or
may
have
,
her
dwelling
in
.
I
shall
open
the
first
in
five
or
sixe
particulars
.
1.
The
Wildernesse
is
an
untilled
place
,
where
wild
nature
is
yet
seen
,
that
Art
hath
not
yet
tamed
,
no
pruning
hook
hath
lopt
,
the
over-grown
trees
,
no
plow
broke
up
the
soyle
to
make
it
fruitfull
;
The
husband-man
hath
not
tilled
the
ground
there
,
nor
can
the
reaper
fill
his
hand
;
It
is
a
place
just
in
its
naturall
state
,
not
yet
manured
.
2.
The
Wildernesse
is
a
losing
place
;
no
beaten
road
for
the
Traveller
there
to
follow
,
no
land-marks
,
nothing
to
guide
him
in
his
way
,
he
is
lost
if
once
in
it
;
hee
looks
on
this
side
,
and
on
the
other
,
forward
,
backward
,
every
way
,
still
he
sees
himselfe
lost
,
knowes
not
whither
to
goe
:
He
is
in
a
Wildernesse
,
and
knowes
not
the
way
out
.
3.
The
Wildernesse
is
a
dangerous
place
;
A
man
in
the
Wildernesse
is
a
prey
to
the
mouth
of
every
Lion
;
the
Lion
is
the
King
of
those
waste
places
;
and
the
Bears
,
Wolves
,
Cockatrices
,
and
Adders
,
his
lesser
subjects
:
There
dwells
the
young
Lion
,
the
Cockatrice
and
the
Adder
together
,
each
one
searching
for
his
prey
.
It
is
a
dangerous
place
.
4.
The
Wildernesse
is
a
solitary
place
;
where
hee
that
walks
,
as
hee
hath
no
path
,
so
he
hath
no
company
:
The
paths
in
the
Wildernesse
are
not
trodden
,
no
beaten
high
wayes
are
there
;
no
company
but
the
Owles
and
the
Ostriches
,
the
beasts
of
the
field
,
and
creeping
things
of
the
earth
.
Nothing
fit
to
be
a
companion
for
man
:
No
,
it
is
a
Wildernesse
.
5.
The
Wildernesse
is
a
disconsolate
place
;
no
curiosities
of
nature
to
refresh
his
spirits
with
:
Terror
is
round
about
him
;
no
pleasure
to
delight
him
.
6.
Lastly
,
the
Wildernesse
is
a
place
voyd
of
all
provisions
;
There
is
neither
bread
for
the
hungry
,
nor
water
for
the
thirsty
soule
;
no
necessaries
,
much
lesse
superfluities
.
The
expression
is
very
apt
:
such
a
Wildernesse
,
yea
many
a
such
Wildernesse
the
Spouse
of
Christ
hath
had
,
and
may
have
,
her
dwelling
in
.
1.
A
Wildernesse
of
Sinne.
2.
A
Wildernesse
of
Sorrow
.
3.
A
Wildernesse
of
Affliction
.
4.
A
Wildernesse
of
Temptation
.
5.
A
Wildernesse
of
Desertion
.
Nay
,
lastly
,
This
whole
life
is
but
a
wildernesse
to
her
.
Shee
hath
been
in
some
of
these
,
and
may
be
in
all
of
them
;
but
out
of
all
Shee
cometh
up
leaning
.
Every
one
of
these
is
the
soules
Wildernesse
:
and
as
they
come
up
to
Christ
,
they
come
up
from
some
of
them
;
and
in
their
walking
with
the
Lord
Christ
,
they
goe
through
some
of
them
;
and
some
goe
through
all
of
them
.
The
first
is
Eremus
peccati
,
The
Wildernesse
of
sinne
;
and
every
soule
is
born
in
this
Wildernesse
.
Man
at
first
created
dwelt
in
Paradise
;
but
alas
,
he
threw
himselfe
out
into
the
Wildernesse
,
and
God
lockt
the
Garden
gate
against
him
.
Sinfull
man
perferr'd
the
Wildernesse
before
Paradise
,
and
God
allots
him
his
dwelling
there
:
There
was
man
thrown
,
&
all
mankind
born
in
it
.
We
are
all
Wildernesse
brats
by
nature
,
Ephes.
2.3
.
You
were
children
of
wrath
by
nature
,
even
as
others
.
And
sinne
may
well
be
call'd
a
Wildernesse
;
it
is
status
naturalis
,
our
naturall
condition
:
We
are
in
a
Wildernesse
habit
,
when
we
are
clothed
with
the
raggs
of
iniquity
.
Ay
and
it
is
a
state
as
dangerous
as
the
Wildernesse
:
The
Lion
claims
him
in
the
Wildernesse
as
his
prey
;
and
if
he
scapes
his
teeth
,
it
will
be
hard
to
escape
the
Cockatrice
,
and
young
Lion
,
and
Adder
,
the
lesser
fry
of
destroyers
:
If
in
this
sinfull
naturall
condition
we
do
escape
the
mouth
of
the
roaring
Lion
the
Devill
,
it
is
greatly
to
be
feared
that
the
Beare
,
and
the
Wolfe
,
and
the
Cockatrice
,
the
lesser
judgments
of
God
,
will
swallow
us
up
:
we
are
children
of
wrath
,
as
well
passively
as
actively
,
in
a
dangerous
condition
.
Lastly
,
as
the
Wildernesse
is
a
place
void
of
all
necessary
provisions
for
the
body
,
so
is
sinne
a
state
voyd
of
all
necessary
provisions
for
the
soule
:
We
are
hungry
,
and
naked
,
and
bloudy
,
and
filthy
in
our
sinnes
,
it
is
a
wildernesse
dresse
,
Ezek.
16.
As
for
thy
nativity
,
in
the
day
that
thou
wert
born
,
thy
navell
was
not
out
:
neither
wert
thou
washed
in
water
to
supple
thee
,
thou
wert
cast
out
in
the
open
field
,
Verse
.
5.
Every
spouse
of
the
Lord
Christ
hath
been
in
this
Wildernesse
.
Who
is
this
that
cometh
up
?
of
this
I
have
spoke
before
,
and
therefore
passe
it
over
.
The
second
Wildernesse
is
Eremus
contritionis
,
The
wildernesse
of
contrition
,
or
sorrow
for
sinne
.
Every
soul
is
naturally
in
the
Wildernesse
;
but
every
one
that
is
in
it
seeth
not
that
it
is
there
:
Every
soul
is
born
blind
,
though
most
think
they
see
.
When
God
opens
the
soules
eyes
,
and
shewes
it
the
hell
that
it
treads
over
every
houre
,
and
makes
the
soule
apprehensive
of
its
danger
,
it
conceives
it self
in
a
worse
Wildernesse
than
before
;
the
physick
works
,
the
Patient
thinks
it
is
nearer
death
than
before
it
took
it
.
Here
it
cryes
out
,
Oh
,
I
am
a
lost
undone
creature
!
Oh
,
whither
should
I
goe
?
on
one
side
behold
terror
!
on
the
other
side
despaire
!
If
it
lookes
up
to
heaven
,
there
is
an
angry
God
;
if
downward
,
there
is
a
gaping
hell
:
Oh!
whither
should
it
goe
?
Now
it
cryes
out
(
with
the
Iaylor
)
O
what
shall
I
doe
to
be
saved
?
I
am
lost
in
my
sinnes
!
I
am
lost
in
my
owne
righteousnesse
!
I
know
not
what
to
doe
:
If
I
stay
in
my
sinnes
I
perish
;
if
I
go
out
of
the
world
I
perish
.
Here
stands
the
soule
turning
it selfe
every
way
,
and
seeing
comfort
no
way
,
till
the
Lord
Christ
bowes
the
heavens
,
and
thrusts
out
his
arme
of
salvation
,
his
shoulder
of
merits
,
and
takes
the
soule
by
the
hand
,
saying
,
Come
(
my
Beloved
)
I
will
tell
thee
what
thou
shalt
doe
;
I
am
the
way
out
of
this
wildernesse
,
come
out
leaning
;
leane
thy
arme
of
faith
upon
the
shoulder
of
my
merits
;
Free
grace
is
able
to
beare
thee
:
I
am
thy
Welbeloved
,
and
thy
Welbeloved
is
thine
.
And
ordinarily
the
soule
when
it
comes
to
the
Lord
Christ
,
comes
through
this
wildernesse
,
this
losing
place
of
conviction
and
contrition
,
and
weeps
her selfe
a
path
,
where
she
would
drown
in
the
waters
of
Marah
,
if
Christ
did
not
hold
her
up
.
Indeed
God
could
have
brought
the
Israelites
a
shorter
Journey
,
than
through
the
wildernesse
to
Canaan
;
and
sometimes
God
miraculously
drawes
a
soul
to
himselfe
,
onely
by
the
cords
of
mercy
:
God
is
not
tyed
alwayes
to
bring
a
soule
the
same
road
to
heaven
;
Elijah
was
carried
to
heaven
in
a
fiery
chariot
;
but
the
more
ordinary
way
is
by
Jacobs
ladder
.
The
common
way
to
heaven
is
by
the
gates
of
hell
;
the
way
to
life
is
through
the
chambers
of
death
,
through
a
wildernesse
.
Who
is
this
that
commeth
up
out
of
the
wildernesse
?
The
third
Wildernesse
in
which
Christ's
Spouse
may
somtimes
have
her
dwelling
in
,
is
the
Wildernesse
of
affliction
;
bodily
afflictions
I
meane
.
A
Wildernesse
is
a
place
full
of
bryars
and
thornes
;
and
through
such
a
wildernesse
(
the
holy
Ghost
tells
us
)
lies
the
Saints
way
to
heaven
:
By
much
tribulation
[
much
pricking
of
thrones
,
thornes
in
the
flesh
somtimes
]
must
we
enter
into
the
kingdome
of
God
.
The
Spouse
hath
a
dirty
way
to
go
to
marrying
in
;
and
when
shee
is
marryed
,
she
hath
a
dirty
way
home
too
:
A
wildernesse
on
either
side
.
The
Apostle
speakes
plain
,
Heb.
11.37
,
38.
They
wandred
about
in
Sheep-skins
,
and
Goat-skines
,
being
destitute
,
afflicted
,
tormented
,
they
wandred
in
deserts
,
and
in
mountaines
,
and
in
dens
,
and
in
caves
of
the
earth
;
And
who
were
these
that
wandred
thus
in
the
wildernesse
?
They
were
such
of
whom
the
world
was
not
worthy
;
the
Spouses
of
the
Lord
Christ
.
And
truely
afflictions
may
be
called
a
wildernesse
,
for
the
disconsolacy
of
them
too
;
they
are
times
of
sorrow
,
no
delights
please
;
the
spouse
in
affliction
is
in
a
wildernes
.
4.
A
fourth
wildernesse
that
the
Spouse
sometimes
dwells
in
,
is
the
wildernesse
of
temptations
,
The
Bridegroom
himself
was
in
this
wildernesse
;
He
was
led
into
the
wildernesse
,
to
be
tempted
of
the
Devill
;
The
spirit
took
him
thither
,
Matth.
4.
vers.
1.
and
Paul
was
in
this
wildernesse
,
troubled
on
every
side
;
this
is
Satans
wildernesse
,
that
he
leads
many
a
poore
soule
into
,
and
it
had
been
a
sad
wildernesse
,
had
not
our
WAY
been
their
first
:
If
the
Devill
could
have
lost
our
Saviour
in
it
,
we
should
never
have
found
the
way
out
of
it
.
A
dangerous
,
a
disconsolate
place
,
well
tearmed
a
wildernesse
,
as
the
Saint
will
tell
you
that
hath
been
in
it
.
5.
A
fifth
Wildernesse
that
the
Spouse
is
sometimes
in
,
is
the
Wildernesse
of
desertion
.
Here
s
a
sad
wildernesse
,
a
desert
indeed
,
Quum
Deus
deseruit
,
When
God
hath
forsaken
or
withdrawne
himselfe
from
the
Soule
;
this
Desert
Christ
himselfe
was
in
,
Eli
,
Eli
,
lamasabachthani
?
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
was
the
voice
of
the
Lord
Jesus
hollowing
in
the
wildernesse
:
such
a
wildernesse
was
the
Spouse
in
,
when
she
sought
him
,
but
found
him
not
,
Cant.
3.
v.
2.
In
this
desert
the
soule
is
solitary
,
her
God
is
gone
,
and
she
knowes
not
what
is
become
of
him
;
the
soule
never
calls
any
company
her
company
,
if
her
God
be
not
there
.
David
was
in
this
wildernesse
too
,
he
is
often
crying
out
of
the
wildernesse
he
was
in
,
when
God
hid
his
face
from
him
.
The
soule
that
belongs
to
the
Lord
Jesus
goes
through
many
a
wildernesse
in
this
world
,
but
scarce
any
which
Christ
hath
not
walkt
in
before
it
,
and
hewn
a
way
through
it
;
through
every
wildernesse
we
may
follow
the
Lamb
in
his
own
path
.
6.
Nay
lastly
,
The
Saints
whole
life
below
,
is
but
a
wildernes
.
Earth
is
a
Christians
desert
;
while
she
lives
here
,
she
lives
in
widowhood
;
it
is
a
sinfull
place
,
a
dangerous
place
,
a
thorny
place
,
and
a
place
where
she
finds
an
abatement
of
the
joyes
she
shall
be
swallowed
up
in
in
glory
.
Mortality
is
but
Meshech
,
and
her
best
habitations
are
but
tents
of
Kedar
,
nothing
to
the
temple
of
Glory
she
shall
worship
her
God
in
hereafter
;
and
the
former
deserts
are
but
as
severall
corners
of
this
wildernesse
;
but
she
commeth
up
out
of
every
wildernesse
:
That
is
the
next
branch
of
Doctrine
I
hasten
to
.
Branch
2.
That
though
the
Saint
of
God
hath
had
,
and
may
have
,
her
dwelling
in
the
wildernesse
,
she
rests
not
there
,
but
commeth
up
out
of
it
.
She
cometh
up
.
It
seemes
to
argue
a
propriety
in
the
motion
,
as
if
she
were
not
driven
nor
drawne
up
,
nor
made
to
come
,
but
of
her selfe
came
,
and
of
her
owne
strength
,
and
yet
not
of
her
own
strength
neither
;
her
owne
leggs
would
not
beare
her
,
for
the
text
tells
us
she
comes
up
leaning
,
she
had
fallen
had
she
not
leaned
.
Here
is
the
Question
stated
;
what
the
soule
doth
towards
its
conversion
,
what
power
of
doing
any
thing
tending
towards
its
conversion
before
it
is
sanctified
,
or
after
it
is
sanctified
,
whether
it
may
meerly
passive
,
what
she
may
doe
,
what
she
cannot
doe
,
how
far
she
may
come
,
where
she
must
lean
?
Whether
hath
the
soule
any
power
to
come
up
out
of
the
wildernesse
of
sinne
to
the
Lord
Christ
,
to
move
one
step
heaven
ward
of
it selfe
?
And
here
I
have
a
narrow
path
to
tread
betwixt
the
Pelagians
and
Arminians
on
the
one
side
,
that
would
make
the
soule
have
more
power
than
it
hath
:
and
the
Antinomians
and
Sectaries
on
the
other
side
,
that
are
so
farre
from
holding
that
the
soule
hath
no
power
to
come
to
Christ
,
that
they
would
make
us
beleeve
she
hath
no
power
to
come
to
Church
neither
.
I
shall
not
know
how
to
determine
this
Question
better
than
in
the
words
of
pious
and
learned
Bishop
Davenant
,
Determ
.
Q.
9.49
.
Non
potest
quodvis
opus
ex
divina
promissione
,
ad
impetrandam
peccatorum
remissionem
,
aut
adeundam
possessionem
regni
coelorum
ordinatum
,
The
soule
cannot
doe
any
thing
that
is
ordained
by
God
,
or
hath
the
promise
of
God
,
to
obtaine
pardon
of
sinnes
,
or
possession
of
the
Kingdome
of
heaven
;
she
cannot
savingly
beleeve
,
repent
,
love
,
&c.
for
these
are
the
acts
of
grace
,
and
God
is
the
fountain
and
donour
of
all
grace
.
1.
But
first
,
she
may
,
by
Gods
generall
restraining
grace
,
without
speciall
and
saving
grace
,
abstaine
from
grosse
sinnes
;
the
heathens
did
so
;
the
light
of
nature
which
God
keeps
from
none
,
will
shew
her
that
this
is
darknesse
.
2.
Secondly
,
She
may
by
Gods
exciting
grace
,
without
any
saving
grace
,
performe
many
previous
actions
that
are
required
of
men
to
faith
and
repentance
;
she
may
by
vertue
of
Gods
generall
grace
,
his
exciting
grace
,
goe
to
Church
,
hear
the
word
of
God
,
meditate
of
God
,
peccata
propria
considerare
&
sēsu
eorum
expavescere
,
saith
Davenant
;
Ay
,
and
she
may
beg
deliverance
from
that
wofull
condition
,
which
she
apprehends
her selfe
in
;
but
she
stirrs
not
one
of
these
stepps
after
a
spirituall
,
but
after
a
naturall
manner
,
till
the
quickning
grace
of
God
come
:
A
man
may
in
a
wildernesse
conceive
himselfe
lost
,
look
about
for
the
way
out
,
call
for
help
,
be
willing
to
be
out
,
yet
not
be
one
step
in
the
way
that
will
lead
him
out
;
and
this
the
soule
must
doe
so
farr
as
it
can
:
Negamus
etenim
hanc
gratiam
regen●rantem
infundi
hominibus
inertibus
,
sed
animis
per
verbum
Dei
erectis
,
&
subact
is
,
&
per
praedict
as
actiones
quodammodo
dispositis
,
viz.
We
deny
that
regenerating
grace
is
infused
into
sloathfull
men
,
but
into
soules
subdued
by
Gods
word
and
law
,
and
after
a
manner
disposed
by
the
foregoing
actions
;
yet
we
say
,
that
even
these
foregoing
actions
have
their
first
motions
from
God
;
and
the
question
is
whether
God
doth
not
first
work
a
sight
and
sense
of
sinne
,
and
an
humiliation
for
it
by
his
exciting
grace
,
before
he
comes
with
his
regenerating
,
quickning
and
saving
grace
into
the
soule
;
we
say
he
doth
in
his
ordinary
course
of
his
dispensations
.
Only
I
must
bee
here
safely
understood
,
that
I
speak
according
to
mans
apprehension
;
for
in
respect
of
God
,
nothing
is
first
or
last
,
he
works
all
in
an
instant
,
all
graces
together
in
the
soule
;
but
the
question
lies
not
whether
God
works
the
habit
of
Repentance
before
the
habit
of
Faith
,
or
no
;
for
without
question
he
works
together
all
his
works
;
but
whether
God
makes
humiliation
act
before
faith
,
which
we
say
he
doth
;
Esau
and
Jacob
may
be
in
their
mothers
womb
together
,
but
Esau
may
come
out
and
be
seen
in
the
world
before
Jacob
;
yet
not
tying
up
the
Almighty
to
this
method
,
who
can
and
will
work
any
way
,
even
which
way
it
pleaseth
him
.
Nor
doe
we
say
any
such
previous
action
can
be
performed
by
the
Creature
,
ut
de
merito
congrui
teneatur
Gratiam
dare
,
That
God
is
bound
for
the
desert
of
any
such
privious
action
to
give
his
inward
and
regenerating
quickning
grace
;
But
yet
this
we
say
,
Sacrum
Misterium
divinae
voluntati
reliquendum
.
A
sacred
and
secret
mistery
to
be
left
to
the
divine
pleasure
,
and
the
reason
lies
in
the
agents
own
breast
;
It
is
because
he
will
have
mercy
upon
whom
he
will
have
mercy
,
and
whom
he
wills
he
hardeneth
:
God
is
his
owne
reason
,
and
his
free
grace
it
s
owne
cause
.
So
then
we
conclude
,
that
the
soule
cannot
move
one
foot
to
a
spirituall
action
spiritually
,
not
by
any
common
grace
,
it
must
be
only
by
Gods
regenerating
and
saving
grace
.
So
that
to
answer
yet
more
distinctly
to
the
Question
.
In
respect
of
Gods
exciting
and
preventing
grace
,
if
we
looke
so
farre
,
we
cannot
come
,
but
that
preventeth
us
:
We
are
as
clay
in
the
hands
of
the
Potter
,
we
are
all
dead
in
sinnes
.
But
when
the
Lord
hath
changed
the
soule
,
then
it
commeth
.
The
first
motion
upon
the
will
is
from
God
,
before
there
is
any
motion
of
the
will
unto
God
;
but
when
the
will
is
healed
of
God
,
then
the
soule
commeth
,
then
the
soule
which
was
meerly
passive
before
,
is
active
,
and
will
endeavour
to
doe
somthing
for
that
God
that
hath
done
so
much
for
her
.
It
followes
,
the
drawing
of
Gods
most
holy
Spirit
:
Draw
me
(
saith
the
Spouse
)
and
I
will
run
after
thee
,
First
,
I
must
be
drawne
;
but
then
I
will
run
:
In
the
same
moment
God
makes
us
to
will
,
and
we
will
;
&
yet
all
the
efficacy
of
the
Action
comes
from
Gods
most
holy
Spirit
.
Non
suis
confidit
viribus
,
she
trusts
not
her
owne
strength
,
she
even
then
commeth
leaning
,
which
is
the
next
Branch
of
the
Doctrine
I
have
to
handle
.
Though
she
comes
up
from
the
wildernesse
,
she
comes
up
,
not
of
her
owne
strength
,
but
leaning
.
First
,
Let
us
enquire
what
the
expression
holds
out
to
us
.
Secondly
,
What
is
the
soules
hand
.
Thirdly
,
Who
is
it
she
leanes
upon
.
Fourthly
,
What
in
him
she
hath
to
trust
to
,
and
how
in
every
wildernesse
she
leans
,
and
out
of
every
wildernesse
comes
up
leaning
.
I
conceive
,
here
are
foure
things
hinted
in
this
expression
leaning
,
which
I
may
tearme
the
foure
fingers
of
the
Spouses
hand
,
which
she
layes
upon
her
Saviours
shoulders
.
First
,
It
doth
argue
that
the
soule
is
weary
,
otherwise
she
would
not
leane
.
Secondly
,
It
is
a
willing
posture
;
I
am
not
forced
to
leane
,
I
do
it
willingly
:
The
soule
that
comes
up
with
Christ
is
willing
.
Thirdly
,
It
is
a
posture
of
love
;
Otherwise
she
would
not
leane
.
Fourthly
,
It
doth
argue
a
confidence
that
the
soule
hath
in
the
Lord
,
that
he
is
able
to
beare
her
;
Otherwise
shee
would
not
trust
the
weight
of
her
soule
upon
him
.
First
,
it
doth
argue
wearinesse
;
If
she
were
not
weary
she
would
not
leane
.
Humiliation
is
a
preface
to
faith
,
and
the
way
to
be
found
is
to
be
lost
.
It
is
not
a
leaning
of
wantonnesse
,
but
a
leanning
of
wearinesse
.
O
Lord
,
I
am
sinking
into
Hell
,
let
me
save
my selfe
from
sinking
by
thy
shoulders
;
I
am
falling
,
Lord
let
me
leane
;
whiles
the
soule
hath
any
strength
to
goe
,
it
is
too
proud
to
be
beholden
to
leane
;
Come
unto
me
ye
that
are
weary
and
heavy
laden
,
and
I
will
ease
you
,
Mat.
11.29
.
First
,
weary
,
then
come
:
First
,
heavy
laden
;
then
I
will
ease
you
:
What
shall
I
doe
to
be
saved
(
saith
the
Gaolor
?
)
O
I
am
lost
!
undone
!
I
am
at
a
Non-plus
!
O
what
shall
I
doe
?
I
am
weary
!
for
I
am
farre
readier
to
beleeve
,
that
that
Voice
,
What
shall
I
doe
?
is
rather
the
Voice
of
the
soul
(
at
it's
nil
ultra
)
sadly
sensible
of
it's
lost
and
miserable
condition
,
sufficiently
humbled
in
the
sense
of
it
,
than
the
voice
of
a
soule
,
thinking
it
might
doe
any
thing
that
might
be
but
in
the
least
contributary
to
the
desert
of
salvation
.
I
cannot
be
perswaded
,
to
think
,
that
when
the
Gaolor
spake
those
words
,
prostrated
by
humiliation
at
the
Apostles
feet
,
that
he
had
the
least
thought
that
he
could
throw
in
so
much
as
two
mites
into
the
Treasury
of
free
grace
.
But
as
it
is
the
ordinary
speech
of
one
drown'd
in
the
depth
of
sorrow
;
O
what
shall
I
doe
?
What
shall
I
doe
?
though
at
that
instant
they
know
they
can
doe
nothing
to
help
themselves
:
So
the
Gaoler
,
in
a
true
sense
of
his
owne
lost
condition
,
cryes
out
,
O
what
shall
I
doe
?
he
was
weary
,
it
was
time
for
the
Apostle
to
bid
him
leane
,
then
beleeve
(
saith
the
Apostle
)
and
thou
shalt
be
saved
.
It
is
but
a
wresting
of
the
place
,
or
mocking
it
rather
,
to
bring
it
to
perswade
that
duties
preparatory
were
here
excluded
.
Surely
,
had
not
the
Apostles
seen
him
humbled
in
some
degrees
,
they
would
as
well
have
prefixed
Repent
here
,
as
Peter
did
to
them
,
Act.
2.
Repent
,
and
be
baptized
.
Christ
came
not
to
call
the
Righteous
,
but
sinners
to
repentance
.
He
is
a
Saviour
,
but
it
is
for
them
that
are
lost
in
their
owne
feeling
too
.
And
the
truth
of
it
is
,
the
soule
scornes
to
leane
upon
Christ
so
long
as
it
is
able
to
goe
alone
,
when
it
hath
never
a
crutch
of
merits
or
duties
to
rest
upon
,
then
it
lookes
out
for
some
rest
for
it's
foot
,
for
some
shoulder
to
beare
up
,
for
some
staffe
to
stay
it selfe
upon
.
Leaning
doth
argue
wearinesse
,
that
's
the
first
.
Secondly
,
It
doth
argue
a
willingnesse
in
the
soule
to
come
to
Jesus
Christ
;
Leaning
is
not
a
forced
action
.
Indeed
(
as
I
said
before
)
Christ
first
works
this
willingnes
;
he
it
is
that
gives
us
power
to
will
,
and
it
is
by
his
power
that
we
are
willing
,
as
it
is
written
,
They
shall
be
willing
in
the
day
of
my
power
;
But
he
doth
not
let
us
leane
before
we
are
willing
.
Leaning
is
an
action
proceeds
from
the
will
,
Who
is
this
cometh
up
leaning
?
Thirdly
,
leaning
doth
argue
love
;
who
leans
upon
his
enemies
?
I
will
not
leane
upon
one
whom
I
cannot
trust
,
I
must
have
some
good
thoughts
of
his
love
.
The
soul
that
leans
upon
the
Lord
Jesus
Christ
loves
Christ
,
that
Faith
,
that
pretended
dependancy
of
any
upon
Christ
,
that
proceedeth
not
out
of
a
principle
of
love
,
groweth
out
of
a
false
root
;
the
loving
soule
is
only
the
truly
beleeving
soule
.
Leaning
is
a
loving
posture
,
that
is
the
third
.
Fourthly
,
It
doth
argue
fiduciam
,
a
resting
,
a
trusting
the
soule
upon
Christ
;
he
that
leans
upon
another
reposeth
his
whole
weight
,
trusteth
his
whole
strength
upon
him
:
He
doth
as
much
as
say
,
well
,
I
know
I
cannot
goe
alone
,
I
cannot
stand
;
but
I
will
trust
my self
,
upon
thy
strength
will
I
leane
,
if
I
fall
,
I
fall
:
So
the
soule
that
comes
up
out
of
the
wildernesse
of
sinne
to
the
Lord
Jesus
Christ
,
doth
repose
it's
whole
weight
upon
the
Lord
Christ
,
it
sayes
,
O
Lord
,
I
am
a
great
and
grievous
sinner
,
I
am
not
able
to
stand
upon
mine
owne
legges
,
but
I
trust
my
soule
upon
thy
armes
;
thou
hast
mercies
,
and
great
mercies
,
and
free
mercies
,
if
I
fall
,
I
fall
;
if
be
damned
,
I
am
damned
;
here
I
will
leane
.
And
here
you
have
the
second
thing
plaine
,
viz
,
Secondly
,
The
soules
hand
with
which
she
leanes
upon
Jesus
Christ
for
salvation
,
and
these
4.
things
which
I
have
hinted
from
this
expression
,
leaning
,
are
as
the
foure
fingers
of
the
hand
of
Faith
.
And
we
may
thus
give
a
description
of
it
.
Faith
is
the
hand
of
a
soule
which
God
hath
humbled
,
whereby
the
soule
being
not
able
to
stand
alone
,
nor
daring
to
trust
to
any
thing
else
,
and
being
made
willing
by
God
,
out
of
a
principle
of
love
,
layes
hold
upon
Jesus
Christ
,
and
trusts
,
and
rests
it selfe
upon
him
for
her
salvation
.
And
that
leads
me
to
the
third
thing
I
propounded
,
the
Person
upon
whom
she
leanes
,
the
text
renders
it
,
Her
beloved
;
or
as
I
conceive
,
the
old
Translation
better
,
Her
welbeloved
:
The
Latine
dilectum
suum
,
him
that
is
her
conjugally
beloved
.
This
is
the
last
Branch
of
the
doctrine
,
That
though
the
beleeving
soule
comes
up
from
the
wildernesse
leaning
,
yet
she
will
onely
leane
upon
her
beloved
,
and
he
only
can
and
will
beare
her
.
We
know
,
that
whosoever
leanes
,
must
have
a
person
to
leane
upon
.
Secondly
,
There
must
be
a
capacity
in
this
arme
to
beare
her
,
some
strength
,
yea
,
there
had
need
to
be
a
great
deale
to
hold
up
the
weight
of
a
soule
.
First
,
let
us
enquire
who
the
Person
is
,
rendred
in
the
Text
dilectum
,
Her
welbeloved
;
in
plaine
termes
her
Husband
,
one
that
hath
more
than
an
ordinary
portion
of
her
love
.
Here
are
five
things
hinted
in
this
Expression
.
-
1.
It
is
one
whom
she
loves
.
The
word
signifies
a
speciall
sort
of
love
;
and
every
greater
includes
a
lesse
.
-
2.
One
that
she
is
married
to
,
he
is
welbeloved
,
her
dearest
love
;
not
charum
,
but
dilectum
;
one
that
hath
a
title
to
her
.
-
3.
Her
Beloved
,
not
anothers
Beloved
.
-
4.
Her
Beloved
,
He
that
is
her
Beloved
,
not
who
was
her
Beloved
.
-
5.
Her
Beloved
,
not
her
Beloveds
.
First
,
It
is
one
whom
she
loves
.
This
I
hinted
at
before
;
it
is
a
principle
of
love
that
drawes
the
Soule
to
leane
upon
the
Lord
Jesus
Christ
.
The
hatred
of
her selfe
,
hath
bred
the
love
of
her
Saviour
in
it
.
And
no
Soul
loves
Christ
more
than
that
wich
loaths
it self
most
.
When
the
soule
shall
consider
what
a
Brand
for
Hell
it
was
in
its
originall
,
how
worthlesse
a
worme
it
is
,
how
basely
it
hath
dealt
by
God
,
trampling
upon
his
rich
offers
of
Grace
,
scorning
his
Invitations
.
And
again
consider
,
that
God
hath
no
need
at
all
of
it
;
But
if
it
were
burning
in
hell
,
could
be
as
glorious
as
in
its
Salvation
,
and
yet
would
be
pleased
to
powre
out
his
precious
bloud
for
it
,
yet
so
unworthy
:
To
wooe
the
Soule
that
hath
need
of
him
,
and
yet
never
praies
to
him
,
nor
ever
was
a
sutor
for
mercy
;
This
breeds
love
in
the
Soule
:
And
the
more
the
Soule
sadomes
her
owne
misery
,
the
more
yet
she
loves
and
admires
the
Lords
mercy
,
and
loving
thus
,
she
leanes
upon
him
.
Secondly
,
It
is
one
that
she
pleades
some
title
to
,
and
interest
in
,
she
cals
him
hers
.
Christ
is
the
Bridegroome
of
the
Soule
,
and
the
Soule
is
Christs
Bride
.
Beloved
,
in
all
this
Song
is
taken
for
the
highest
degree
of
love
,
and
nearest
relation
,
conjugall
love
,
therefore
Christ
elsewhere
calls
her
his
Sister
,
his
Spouse
;
she
hath
a
title
to
,
and
interest
in
him
,
possession
of
him
;
and
in
another
place
,
I
am
my
welbeloveds
,
and
my
welbeloved
is
mine
.
She
is
his
,
and
he
is
hers
:
they
have
a
propriety
each
in
other
.
But
suppose
we
should
put
the
Spouse
to
prove
her
title
to
him
,
What
is
thy
Beloved
more
than
anothers
Beloved
?
Or
,
why
is
he
thy
Beloved
(
O
beleeving
soule
)
more
than
the
Beloved
of
another
?
shew
thy
title
to
him
:
And
againe
,
why
is
she
Christs
more
than
another
?
Why
should
the
beleever
monopolize
Christ
?
and
how
came
Christ
to
be
hers
?
she
is
his
,
and
he
is
hers
by
right
of
gift
,
her
heavenly
Father
hath
given
her
unto
him
;
hence
is
that
Phrase
of
her
Saviours
Prayer
,
John
.
17.9
.
All
that
the
Father
hath
given
me
,
and
I
pray
for
them
that
thou
hast
given
me
.
She
hath
given
her selfe
to
him
,
Cant.
1.2
.
Let
him
kisse
me
with
the
kisses
of
his
mouth
,
for
his
love
is
better
than
wine
.
She
hath
said
,
Draw
me
,
and
I
will
run
after
thee
;
ay
,
and
he
hath
given
himselfe
to
her
;
he
hath
given
his
grace
unher
,
Gal.
1.6
.
And
his
glory
unto
her
.
The
glory
which
thou
hast
given
me
I
have
given
them
.
Her
Beloved
by
right
of
gift
.
2.
She
is
his
,
and
he
is
hers
,
by
right
of
bargaine
and
sale
.
The
Ancients
had
three
waies
to
get
themselves
wives
;
by
gift
,
purchase
,
or
desert
.
The
Fathers
sold
their
Daughters
,
and
the
Bridegroome
bought
his
Bride
,
he
gave
a
Dowry
for
her
.
Hence
when
Sechem
had
a
mind
to
Dinah
the
daughter
of
Jacob
,
he
sayes
,
Aske
me
what
Dowry
thou
wilt
,
and
I
will
give
it
thee
.
Christ
hath
bought
his
Beloved
;
hence
(
saith
the
Apostle
)
He
hath
paid
a
price
for
us
.
A
bloudy
price
:
more
than
all
the
world
was
worth
.
But
he
would
have
her
because
he
delighted
in
her
,
and
so
she
is
his
,
and
he
is
hers
,
by
right
of
purchase
.
3.
She
is
his
Beloved
,
and
he
is
hers
,
by
right
of
desert
,
she
deserved
not
him
,
but
he
deserved
her
.
This
was
a
third
way
by
which
the
Ancients
got
them
wives
,
by
some
gallant
expl●it
,
or
great
service
.
Their
wives
were
somtimes
given
them
for
wages
;
Jacob
served
14.
years
for
Rachell
,
Gen.
29.17
.
David
for
his
Soveraignes
daughter
,
encountred
great
Goliah
;
and
afterwards
robbed
the
Philistines
of
their
foreskins
:
he
paid
more
for
her
,
than
she
proved
to
be
worth
.
By
this
right
,
the
beleeving
soule
is
the
beloved
of
Christ
,
he
hath
served
a
long
service
for
her
;
not
fourteene
,
but
above
thirty
yeares
,
he
hath
vanquished
the
Goliahs
of
our
soules
,
and
hath
conquered
our
Spirituall
Enemies
.
4.
He
is
hers
,
and
she
is
his
,
by
right
of
possession
,
he
dwels
in
her
,
and
she
dwels
in
him
.
The
second
person
in
the
Trinity
is
an
inmate
with
the
beleeving
soule
,
He
dwels
under
the
roofe
of
her
heart
,
He
hath
a
chamber
in
the
soule
,
and
hath
pitched
his
tent
within
her
,
and
she
is
in
him
too
,
united
each
unto
other
,
this
is
very
plainly
exprest
,
Gal.
2.20
.
I
live
,
but
yet
not
I
,
but
Christ
lives
in
me
.
I
am
the
Carcasse
,
Christ
the
Soule
;
the
soule
moveth
the
body
,
so
Christ
moves
my
soule
;
I
move
not
from
any
principle
in
my selfe
,
but
from
a
principle
of
Grace
.
The
life
I
live
in
the
flesh
,
I
live
by
the
life
of
the
Sonne
of
God
who
dwelleth
in
me
,
who
loved
me
,
and
gave
himselfe
for
me
.
Thus
you
see
she
may
well
call
Christ
her
Beloved
,
and
Christ
may
well
call
her
his
Beloved
,
He
hath
a
propriety
in
her
,
and
shee
hath
a
propriety
in
him
also
;
hee
hath
marryed
her
,
and
dwels
with
her
,
yea
,
and
in
her
,
dilectum
suum
,
her
wellbeloved
indeed
.
Thirdly
,
It
is
her
beloved
,
not
anothers
beloved
.
Every
soule
hath
a
Beloved
;
the
Drunkard
hath
his
beloved
cups
;
the
wanton
hath
his
beloved
Queanes
;
the
Covetous
person
his
beloved
gold
;
The
soule
that
leanes
upon
Christ
,
goes
not
a
whoring
after
other
Gods
.
The
Spouse
of
Christ
leanes
not
upon
the
Papists
beloved
merits
,
nor
upon
the
Turks
beloved
Mahomet
,
nor
upon
the
Pharisees
beloved
duties
,
nor
upon
the
Idolaters
beloved
Saints
;
she
sayes
,
Abraham
knowes
her
not
,
and
Israel
is
ignorant
of
her
,
but
the
Lord
is
her
Father
,
Christ
is
her
Redeemer
,
and
her
Maker
,
her
Redeemer
,
is
her
Husband
,
Creator
tuus
est
sponsus
tuus
.
Her
beloved
,
not
anothers
Beloved
.
Fourthly
,
He
that
is
her
Beloved
,
not
that
which
was
her
Beloved
.
She
once
loved
her
sins
,
and
her
lusts
were
the
beloveds
of
her
soul
.
The
name
of
Baalim
was
in
her
mouth
;
her
lusts
were
her
Lords
,
and
they
ruled
over
her
.
But
now
the
name
of
Baalim
is
taken
out
of
her
mouth
:
she
calls
the
Lord
Ishi
,
God
alone
is
her
beloved
.
Sin
was
the
dearly
beloved
of
her
soule
,
but
now
shee
calls
sinne
no
more
Naomi
,
shee
calls
it
Marah
;
that
which
was
once
the
sweetnesse
,
is
now
the
bitternesse
of
her
soule
,
shee
takes
no
pleasure
in
it
▪
no
,
nor
doth
she
account
her
duties
her
beloved
;
she
useth
them
,
but
shee
dares
not
trust
her
soule
upon
them
;
she
dares
not
plead
any
desert
in
them
though
once
perhaps
she
had
a
Pharisaicall
conceit
,
that
her
duties
would
be
her
healing
,
yet
when
she
comes
to
the
Lord
Christ
to
leane
upon
his
Arme
,
though
she
useth
duties
,
and
is
as
full
of
Prayer
and
humiliation
as
ever
,
shee
knocks
her
hand
upon
her
breast
,
and
cryes
she
is
a
sinner
.
Oh
,
but
what
remedy
?
the
knocking
her
hand
upon
her
breast
shee
knowes
cannot
save
her
;
no
,
for
that
,
God
be
merciful
to
her
,
she
leanes
upon
Christ
,
that
is
her
now
Beloved
,
not
upon
any
duties
,
or
any
other
merits
that
was
before
her
Beloved
.
Fifthly
,
Her
beloved
,
not
her
beloveds
,
The
soule
that
comes
to
the
Lord
Jesus
Christ
loves
him
intensly
,
and
as
she
loves
him
best
,
so
she
loves
him
onely
.
As
nothing
shall
have
her
whole
heart
,
so
neither
will
she
divide
her
heart
betwixt
him
and
another
:
he
shall
have
her
heart
,
and
he
onely
shall
have
her
heart
,
and
he
shall
have
her
whole
heart
too
;
she
dare
trust
her
strength
upon
Christ
,
and
upon
him
alone
:
she
desireth
only
to
be
found
in
the
Lord
Jesus
,
who
is
her
Bridegroome
;
shee
is
a
Virgin
,
not
a
Whore
;
she
leanes
not
upon
Christ
with
one
hand
,
and
her
owne
Merits
with
another
,
no
,
nor
dares
shee
leane
upon
the
Merits
of
another
;
shee
durst
not
trust
the
weight
of
her
soule
upon
the
wings
of
an
Angel
,
nor
to
the
Prayers
of
a
Saint
;
she
relies
upon
God
,
and
upon
God
onely
.
The
Papists
leane
upon
Christ
,
but
not
upon
him
alone
:
shee
knowes
it
wil
be
a
dishonour
both
to
her
and
her
husband
,
to
take
any
thing
in
partem
amoris
,
to
share
with
her
husband
in
his
love
;
shee
will
keep
her
honour
in
being
the
wife
of
one
Husband
.
And
so
I
have
shewed
you
how
she
leanes
,
what
is
her
hand
,
who
it
is
she
leanes
upon
,
what
title
she
hath
to
him
,
what
rules
she
observeth
in
her
leaning
.
I
have
but
one
thing
more
,
and
that
is
,
to
shew
you
what
strength
there
is
in
the
Lord
Christs
shoulders
to
beare
her
;
how
she
leanes
even
in
every
wildernesse
,
and
what
fulnesse
of
strength
there
is
in
her
husbands
arme
to
keep
her
up
from
falling
.
The
first
wildernesse
you
may
remember
was
the
wildernesse
of
sinne
:
Here
the
Spouse
cannot
be
said
properly
to
leane
upon
her
beloved
,
for
she
wants
the
hand
of
faith
to
lay
hold
upon
Christ
,
and
indeed
she
is
not
weary
:
yet
I
doe
not
know
why
in
some
sense
,
even
in
this
estate
,
the
elect
soule
is
not
beholding
to
free
grace
;
he
is
her
Christ
here
,
though
he
hath
not
yet
manifested
himselfe
to
be
her
Jesus
,
her
Saviour
.
The
elect
soule
in
sin
is
elect
,
and
decreed
to
be
saved
,
though
shee
be
not
declared
to
be
elect
;
she
is
beloved
in
decree
,
though
God
hath
not
actually
manifested
his
love
unto
her
:
he
is
not
her
beloved
,
but
the
soule
is
his
beloved
,
not
actually
but
decretally
,
he
hath
thoughts
of
good
to
her
,
but
his
thoughts
are
kept
within
himselfe
,
till
he
is
pleased
to
reveale
them
to
her
at
his
best
time
:
she
is
his
beloved
,
though
there
be
no
correlation
,
she
is
in
his
thoughts
,
his
Spouse
,
aye
,
and
positively
,
not
conditionally
.
The
Arminians
falsely
dreame
of
Gods
conditionall
decrees
,
because
they
comprehend
not
the
wayes
of
God
:
Beleeving
is
necessarily
required
,
yet
it
was
not
a
condition
in
Gods
decree
:
The
soule
is
his
beloved
,
though
yet
there
be
no
correlation
,
though
she
be
not
his
wife
yet
,
yet
she
is
intended
for
his
wife
.
To
speake
according
to
the
wayes
of
men
,
I
may
intend
to
make
a
woman
my
wife
,
before
I
actually
declare
my
intentions
to
her
;
she
is
my
wife
in
my
determinations
and
thoughts
before
I
wooe
her
,
though
not
actually
my
wife
b●fore
I
have
wooed
her
,
and
she
hath
●●elded
too
,
there
lyes
only
this
difference
,
my
determination
must
be
but
conditionally
,
if
she
will
accept
of
my
proffer'd
love
:
There
lyes
a
power
in
her
to
refuse
.
We
may
therefore
make
the
simile
a
little
higher
;
A
great
Emperour
buyeth
a
woman
that
is
a
slav●
which
he
intends
to
marry
,
and
will
,
whether
she
will
or
no
;
yet
he
will
wooe
her
,
and
if
it
be
possible
marry
her
will
,
as
well
as
her
person
;
yet
whether
she
will
or
no
,
he
will
and
may
marry
her
,
for
she
is
his
purchase
,
she
is
his
wife
in
his
determination
before
he
hath
married
her
.
But
yet
even
this
simile
is
lame
.
(
Every
simile
,
comparing
the
wayes
of
God
,
with
the
wayes
of
man
,
must
at
least
halt
of
one
foot
)
for
though
this
Emperour
hath
power
to
force
the
womans
body
to
the
action
,
yet
hee
hath
no
power
to
force
her
will
,
to
be
willing
to
the
action
,
The
will
is
alwayes
independent
,
sui
juris
;
but
God
hath
power
,
not
only
to
marry
the
soule
,
which
he
hath
bought
from
being
a
slave
to
the
Devill
,
but
to
make
her
willing
to
marry
him
;
yet
she
is
in
Christs
decree
his
Spouse
,
before
he
hath
actually
revealed
his
decree
unto
her
:
so
though
strictly
and
properly
the
soule
cannot
be
said
to
lean
upon
Christ
in
the
wildernesse
of
sinne
,
yet
she
may
be
said
to
be
beholden
unto
the
Lord
Christ
,
and
that
thus
:
1.
Every
soul
hath
the
like
principles
of
corruption
,
and
would
act
to
the
full
of
it's
depraved
operations
,
were
it
not
for
Gods
preventing
and
restraining
grace
,
She
is
beholding
unto
God
for
his
preventing
and
restraining
grace
,
though
here
she
is
meerly
passive
.
Secondly
,
She
is
beholden
unto
God
for
his
exciting
grace
.
The
soule
heares
,
and
fasts
and
prayes
,
meditates
of
her
owne
sad
condition
though
for
the
substance
of
the
action
it
is
her
owne
,
yet
it
is
Gods
exciting
grace
makes
her
willing
to
heare
,
fast
,
pray
,
though
not
his
speciall
saving-grace
,
yet
his
common
grace
:
But
this
is
not
the
leaning
meant
in
the
Text
she
leanes
here
upon
Christ
,
but
not
upon
Jesus
[
a
Saviour
]
upon
God
,
but
not
as
her
Beloved
.
And
here
the
soule
is
brought
into
a
second
wildernesse
.
2.
The
wildernesse
of
Sorrow
,
Contrition
,
Repentance
,
call
it
what
you
please
,
though
I
know
the
later
tearme
Repentance
,
be
controverted
by
some
.
Yet
I
know
not
why
we
may
not
say
,
That
a
man
may
repent
without
saving-grace
.
And
for
that
Repentance
which
they
say
must
be
the
effect
of
faith
,
If
I
were
a
School-man
,
I
should
rather
call
it
Godly
Sorrow
,
but
I
desire
not
to
play
upon
tearmes
:
And
for
their
defining
Repentance
,
To
be
a
sorrow
for
sinne
out
of
the
sense
of
the
love
of
God
revealed
in
Jesus
Christ
,
it
is
a
definition
they
have
devised
for
their
owne
purpose
;
And
give
them
their
premises
according
as
they
please
,
they
would
be
poore
Logicians
if
they
made
the
conclusion
to
displease
them
:
For
from
hence
they
argue
,
If
the
love
of
God
be
the
ground
and
cause
of
Repentance
[
viz.
the
love
of
God
manifested
and
sensible
to
us
,
we
having
apprehended
it
by
faith
]
the
speciall
love
of
God
,
then
faith
must
goe
before
Repentance
,
viz.
an
apprehension
of
Gods
saving
love
,
and
reliance
upon
it
.
But
I
answer
,
the
definition
which
they
give
us
of
Repentance
is
deceitfull
;
it
is
a
definition
of
a
Species
in
stead
of
a
Genus
(
as
we
say
in
Logick
)
As
some
unwary
Divines
define
Faith
,
to
be
an
assurance
of
Gods
love
in
Iesus
Christ
.
This
is
true
,
but
this
is
a
faith
of
the
highest
stamp
,
and
many
a
precious
soule
is
without
this
faith
to
his
dying
day
.
Faith
of
adherence
is
another
thing
;
as
if
I
should
goe
to
define
a
man
to
be
a
reasonable
creature
,
skil'd
in
all
sorts
of
Learning
,
Any
man
would
understand
me
,
that
I
did
not
goe
about
to
describe
a
man
in
generall
,
but
this
or
that
particular
man
.
And
I
say
once
againe
,
if
I
were
a
School-man
,
I
should
rather
call
this
A
godly
sorrow
,
and
define
Repentance
in
generall
to
be
A
sorrow
for
sin
,
there
is
the
genus
and
differentia
:
Or
if
there
be
required
a
fuller
definition
with
the
ground
,
though
I
conceive
such
a
definition
would
be
more
proper
to
give
of
Repentance
in
it's
severall
kinds
,
than
of
Repentance
in
generall
;
yet
we
may
give
it
thus
,
It
is
a
sorrow
for
sinne
,
arising
out
of
the
feare
of
Gods
wrath
,
or
apprehensions
of
Gods
love
.
And
I
know
not
,
why
we
may
not
say
,
That
a
man
may
repent
without
saving
grace
.
Bishop
Davenant
sayes
,
A
man
by
exciting
the
grace
of
God
,
may
Peccata
propria
considerare
,
ad
sensum
corundem
expavescere
,
&
liberationem
ab
hoc
metu
exoptare
,
tremble
for
his
sinnes
,
and
mourne
for
them
,
and
desire
deliverance
out
of
them
,
and
if
this
be
not
Repentance
,
I
know
not
what
is
,
(
not
taking
Repentance
for
the
whole
worke
of
conversion
,
as
sometimes
it
is
taken
in
Scripture
,
but
)
taking
Repentance
for
a
wearinesse
of
sinne
and
sorrow
for
it
.
But
those
of
our
Brethren
here
(
that
are
so
afraid
of
Babylon
,
that
they
will
run
quite
beyond
Jerusalem
,
so
afraid
of
being
Arminians
,
or
Papists
,
to
ascribe
any
desert
to
duties
,
or
tye
that
God
hath
to
concurre
with
our
duties
,
that
they
are
resolved
they
will
not
be
sober
Protestants
;
So
afraid
of
being
Heterodox
,
that
to
avoid
it
,
they
will
not
be
Orthodox
,
)
tell
us
,
that
this
is
a
legall
,
not
a
saving
Repentance
.
It
sounds
ill
to
distinguish
between
a
legall
and
saving
Repentance
.
I
will
digresse
a
little
to
rend
this
Fig-leafe
,
being
all
they
have
to
cover
the
nakednesse
of
their
opinion
:
I
would
faine
understand
that
tearme
,
saving
Repentance
,
in
what
sence
they
take
it
;
the
Scripture
warrants
no
such
distinction
.
1.
If
they
meane
by
saving
Repentance
,
such
a
repentance
as
merits
Salvation
,
or
such
a
Repentance
as
God
is
tyed
necessarily
to
concurre
with
,
with
his
saving
grace
,
I
say
,
no
Repentance
can
be
saving
repentance
.
No
Repentance
(
saith
Learned
Davenant
)
can
so
dispose
the
heart
,
Ut
ex
merito
c●ngrui
teneatur
Deus
gratiam
cuiquam
infundere
.
2.
If
they
meane
by
saving
Repentance
,
such
a
repentance
,
as
of
it selfe
without
any
more
adoe
shall
be
sufficient
to
Salvation
,
I
say
againe
,
no
Repentance
can
be
called
a
saving
Repentance
.
For
,
Without
Faith
,
it
is
impossible
to
please
God
.
3.
If
they
meane
by
saving
Repentance
,
a
repentance
that
conduceth
to
Salvation
,
I
say
,
this
kind
of
Repentance
(
let
them
call
it
legall
,
or
what
they
please
)
is
a
saving
Repentance
.
4.
If
they
meane
by
saving
Repentance
,
such
a
repentance
as
is
wrought
ordinarily
in
such
as
shall
be
saved
,
I
say
,
in
that
sense
this
Repentance
is
a
saving
Repentance
.
Now
,
Whether
it
ought
not
to
be
preacht
,
as
Well
from
law
as
Gospell-motives
,
is
a
question
lyes
not
in
my
way
to
determine
;
only
I
here
my
Saviour
(
though
he
were
Gospel
it self
)
preaching
it
from
a
Law-motive
,
Luk.
13.2
.
Except
yee
repent
,
yee
shall
all
likewise
perish
.
Let
the
unprejudiced
Reader
judge
,
if
damnation
be
not
there
preached
as
a
terrible
motive
to
Repentance
:
Surely
I
then
may
learne
to
preach
from
the
Best
of
Preachers
,
and
preach
,
Repent
,
or
you
will
goe
to
Hell
;
Repent
,
or
you
will
be
damn'd
,
as
well
as
Repent
,
because
God
hath
loved
you
:
Yea
,
and
John
too
preached
repentance
as
well
because
The
axe
was
la●d
to
the
root
of
the
tree
,
and
whatsoever
tree
brought
not
forth
good
fruit
,
should
be
hewn
down
and
cast
into
the
fire
,
as
because
The
Kingdom
of
Heaven
was
at
hand
.
I
dare
not
learne
contrary
to
Christ
,
and
the
Baptists
Coppy
;
I
will
preach
Mercy
and
Judgment
:
The
Law
and
the
Gospell
go
well
together
,
let
me
not
be
accursed
for
separating
what
God
hath
joyned
.
But
Lastly
,
I
conceive
,
Wee
cannot
call
any
R●pentance
saving
Repentance
,
til
the
worke
of
conversion
be
wrought
fully
in
our
souls
.
Nay
,
I
make
a
question
,
whether
any
man
(
without
the
grace
of
Assurance
)
can
properly
call
his
Repentance
saving
Repentance
,
till
he
comes
in
Heaven
.
And
for
my
owne
part
,
I
am
full
in
the
Negative
.
But
I
have
digressed
too
farre
,
to
convince
some
(
who
I
feare
are
not
so
willing
to
suffer
the
word
of
conviction
,
as
I
to
speake
it
.
)
We
left
the
Spouse
in
the
second
wildernesse
,
The
wildernesse
of
sorrow
,
't
is
time
we
now
return
to
her
,
and
comfort
her
,
and
shew
you
how
she
comes
out
of
that
,
leaning
upon
her
Beloved
.
Here
now
the
beloved
Soule
is
mourning
like
a
Turtle
,
and
crying
,
O
what
shall
I
doe
to
be
saved
?
I
am
lost
!
oh
,
how
shall
I
finde
the
way
out
of
this
wildernesse
?
O
my
sins
pull
me
back
!
I
cannot
set
a
step
forward
!
Sin
trips
up
my
heeles
.
The
Devill
tels
me
I
am
his
;
and
my
sins
beare
witnesse
to
his
words
?
Now
she
that
is
not
the
Spouse
of
Christ
,
sinkes
in
these
mighty
wateres
,
she
sinkes
to
hell
in
dispaire
,
is
quite
lost
,
if
once
she
comes
into
them
:
But
he
that
said
not
one
of
those
whom
his
father
had
given
him
should
perish
,
seeing
the
poore
soule
like
Peter
,
(
Mat.
14.30
.
)
that
thought
to
have
trode
upon
those
waters
,
sinking
in
them
,
and
crying
,
Lord
save
me
or
else
I
perish
!
when
he
sees
such
a
poore
soules
ship
in
which
he
is
,
though
he
seemes
to
sleepe
,
tost
in
these
bitter
waves
,
when
the
tempest
ariseth
,
and
hearing
the
soule
in
this
Agony
,
crying
out
,
Master
save
me
or
else
I
perish
,
now
he
begins
to
arise
,
and
stretch
out
his
shoulder
for
the
soule
to
leane
upon
,
speakes
,
and
rebukes
the
winds
,
and
calmes
the
busie
tempests
;
when
the
Whale
of
sorrow
hath
sallowed
up
these
Jonahs
,
●nd
they
are
in
the
bottome
of
the
Sea
in
the
Whales
belly
,
they
cry
,
their
God
heares
,
and
causeth
the
Whale
to
vomit
them
out
on
the
dry
land
.
Me
thinks
that
voice
of
Jonah
,
is
the
voice
of
every
penitent
soule
,
Jonah
2.
The
soule
cries
by
reason
of
her
affliction
unto
the
Lord
,
and
the
Lord
heares
her
;
out
of
the
belly
of
hell
she
cryes
,
and
he
heares
her
voice
,
for
he
hath
cast
her
into
this
deep
,
into
the
midst
of
the
Seas
,
and
the
flouds
compasse
her
about
,
and
all
the
billowes
,
and
the
waves
past
over
her
.
Then
the
soule
saith
,
I
am
cast
out
of
the
Lords
sight
,
yet
I
will
looke
againe
towards
his
holy
Temple
:
The
waters
compasse
her
about
,
even
to
the
soule
,
the
depths
closed
round
about
her
,
the
weeds
were
wrapt
about
her
head
;
she
went
downe
to
the
bottome
of
the
mountaines
,
the
earth
with
her
barres
was
about
her
,
yet
her
Lord
her
God
brings
up
her
life
from
corruption
:
when
her
soule
faints
within
her
she
remembers
the
Lord
,
and
her
prayers
come
unto
him
,
even
into
his
holy
place
.
And
when
the
soule
is
in
this
wildernesse
,
in
the
deeps
of
sorrow
,
then
her
Beloved
doth
throw
her
his
shoulder
of
supporting
grace
to
lean
upon
:
that
she
saith
as
David
,
Psal
.
94.17
,
18.
Unlesse
the
Lord
had
been
my
help
,
my
soul
had
almost
dwelt
in
silence
,
when
I
said
my
foot
slippeth
,
thy
mercy
Lord
held
me
up
.
When
the
soule
cryes
,
I
am
drowned
!
Then
the
Lords
mercy
holds
her
up
:
No
(
saith
God
)
thou
art
not
drowned
,
here
is
a
cord
of
mercy
for
thee
to
lay
hold
upon
,
and
I
will
draw
thee
out
by
it
.
Here
is
my
hand
,
be
still
O
ye
waves
,
this
soule
is
mine
.
When
the
soule
is
burthened
with
sins
,
laden
with
the
sense
of
them
;
and
in
the
sad
apprehension
of
them
,
cryes
out
,
my
burthen
is
too
great
for
me
to
beare
;
I
sinke
,
I
sinke
under
it
;
then
Christ
looks
out
of
the
heavens
,
and
sayes
,
Cast
thy
burthen
upon
the
Lord
(
man
)
and
he
shall
sustaine
thee
;
Come
unto
me
all
ye
that
are
weary
and
heavy
laden
,
and
I
will
ease
you
,
Mat.
11.29
.
The
supporting
grace
of
God
is
the
Anchor
of
the
soule
,
which
staies
the
Ship
of
the
soule
when
a
tempest
of
sorrow
arises
&
the
waves
beat
upon
it
.
Now
this
Anchor
hath
two
flukes
.
The
first
,
is
her
Beloveds
mercies
and
merits
.
The
second
,
is
her
Beloveds
promises
.
When
she
is
in
this
sad
wildernesse
of
sorrow
,
her
Beloved
gives
her
a
staffe
of
merits
,
and
mercy
,
and
free
grace
to
leane
upon
,
and
a
clue
of
promises
to
lead
her
out
of
this
Labyrinth
:
and
the
mercies
and
merits
of
her
Beloved
,
have
two
hooks
,
both
which
take
fast
hold
to
stay
her
soule
.
1.
The
fulnesse
of
them
.
2.
The
freenesse
of
them
.
First
,
the
fulnesse
of
them
.
The
soule
cries
out
,
O
I
am
damned
:
Christ
suggests
to
her
:
But
didst
thou
never
heare
of
one
that
came
to
save
those
which
were
in
their
owne
apprehension
damned
?
I
deserve
to
dye
everlastingly
,
saith
the
soule
;
oh
!
but
did
not
he
dye
for
thee
,
that
deserved
to
live
everlastingly
,
(
saith
Christ
?
)
I
deserve
infinite
torments
,
(
saith
the
soule
)
Oh!
but
are
not
thy
Christs
mercies
infinite
mercies
,
(
saith
God
?
)
Thy
mercy
held
me
up
.
My
sinnes
have
cryed
up
to
heaven
,
(
saith
the
soule
;
)
O
,
but
my
mercies
are
above
the
heavens
,
(
saith
Christ
)
Psal
108.5
.
My
sins
are
more
in
number
than
the
haires
of
my
head
,
(
saith
the
soul
,
)
but
my
mercies
(
saith
Christ
)
are
more
in
number
than
the
sand
which
lyes
on
the
Sea
shore
,
Psal.
139.17
,
18.
My
sins
have
abounded
,
(
saith
the
soule
;
)
but
my
grace
hath
much
more
abounded
,
(
saith
Christ
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
5.20
.
O
,
but
my
heart
is
as
hard
as
Iron
,
and
the
face
of
my
sinnes
like
Brasse
,
(
saith
the
soule
;
)
but
that
God
that
made
the
Leviathan
,
is
as
strong
as
the
Leviathan
.
He
esteemes
Iron
as
straw
,
and
Brasse
as
rotten
wood
.
My
sinnes
are
many
(
saith
the
soule
;
)
but
were
their
name
Legion
,
(
saith
Christ
)
I
could
cast
them
out
.
O
,
but
I
am
an
old
sinner
,
I
have
a
mountaine
of
sinnes
;
But
my
mercies
are
from
everlasting
(
saith
Christ
,
)
so
are
not
thy
sinnes
,
and
I
came
to
levell
Mountaines
,
Luke
3.4
.
The
more
old
thou
art
,
the
more
glory
shall
my
free
grace
have
,
all
the
world
shall
see
,
I
doe
not
pardon
thee
for
any
service
thou
canst
,
or
wilt
doe
me
,
thou
must
ere
long
lye
downe
in
the
grave
.
Thus
the
soule
in
this
wildernesse
of
sorrow
,
leanes
upon
the
fulnesse
of
Gods
mercies
.
But
secondly
,
there
must
be
freenesse
,
as
well
as
fulnesse
,
or
else
what
hath
the
soule
)
I
know
that
the
least
drop
of
Christs
bloud
is
fully
able
to
wash
away
all
my
guilt
:
But
,
what
have
I
to
doe
with
Christ
?
I
am
a
poore
creature
!
the
fitter
object
for
divine
charity
:
what
dowry
have
I
for
Christ
to
marry
me
?
Because
thou
hast
nothing
,
therefore
I
will
doe
it
(
saith
Christ
)
If
thou
hadst
any
thing
that
thou
thoughtest
riches
,
I
would
not
have
married
thee
(
saith
Christ
.
)
Thou
art
mistaken
in
my
thoughts
,
I
doe
not
marry
thee
because
thou
art
rich
,
but
because
I
have
a
delight
in
thee
,
and
have
an
intention
to
make
thee
rich
,
Hos.
14.4
.
I
will
heale
their
back-slidings
,
I
will
love
them
freely
,
Ezek.
16.7
,
8
▪
9.
Now
the
soule
being
fully
perswaded
of
this
,
that
Christ
is
full
of
mercy
,
and
able
to
pardon
her
,
and
free
in
his
mercy
,
therefore
willing
to
forgive
her
,
and
desiring
nothing
for
her
pardon
,
but
to
live
like
a
Spouse
in
his
sight
,
begins
to
leane
,
beleeving
he
will
pardon
her
:
But
yet
saith
the
soule
,
I
could
desire
to
see
it
under
Christs
hand
;
I
thinke
I
could
take
his
word
now
.
So
she
leanes
upon
Christs
promises
,
which
are
as
the
other
Fluke
of
this
Anchor
.
Now
sayes
the
soule
,
O
that
I
might
have
it
but
under
Christs
hand
,
that
my
sinnes
(
which
I
am
scarse
able
to
thinke
can
be
pardoned
)
may
be
pardoned
,
though
I
staid
his
leisure
for
the
sealing
of
it
.
Here
she
enquires
for
Promises
,
and
Presidents
.
Did
ever
Christ
promise
(
saith
the
Soule
)
to
pardon
such
a
scarlet
,
crimson
sinner
as
I
am
?
Yes
,
I
have
(
saith
Christ
)
looke
Isa.
1.18
.
Though
your
sinnes
be
as
skarlet
,
they
shall
be
as
snow
,
though
they
be
red
like
crimson
,
they
shall
be
as
wooll
:
and
so
Isa.
55.6
,
7.
I
will
have
mercy
upon
you
,
I
will
abundantly
pardon
you
,
Mat.
11.29
.
O
,
but
where
hath
Christ
promised
freely
to
dispence
these
mercies
(
saith
the
soule
?
)
Christ
turnes
her
again
to
Isa.
51.1
,
2
,
3.
Ho
every
one
that
thirsteth
,
come
buy
of
me
without
mony
,
or
mony-worth
:
But
secondly
,
where
did
he
ever
pardon
such
a
sinner
as
I
am
(
saith
the
soule
?
)
Christ
puts
her
in
mind
of
Mary
Magdalen
,
Manasses
.
O
,
but
where
one
that
was
so
near
hell
as
I
am
(
saith
the
soule
)
an
old
sinner
?
the
theefe
upon
the
Crosse
(
saith
Christ
.
)
Now
it
must
not
be
understood
,
that
Christ
Jesus
should
reveale
these
Promises
Audibly
to
the
soule
,
but
1.
Either
sets
his
Ministers
a
worke
to
declare
his
Charters
of
Grace
,
and
read
the
soules
pardon
.
2.
Or
else
he
suggests
into
the
soule
such
promises
in
such
a
seasonable
time
,
which
must
be
taken
as
the
voice
of
God
to
that
soule
.
Thus
the
soule
furnished
with
presidents
,
trusting
upon
promises
,
wipes
her
eyes
,
comes
out
of
the
wildernesse
leaning
upon
her
blessed
Saviour
,
and
saying
,
O
my
sweet
Saviour
!
thou
that
hast
drawne
mee
from
the
pit
of
hell
,
and
hast
reached
out
thy
arme
for
a
worthlesse
lost
worme
,
to
leane
upon
thee
.
I
dare
beleeve
thee
.
I
now
roule
my
soule
upon
thee
,
I
am
shipwrackt
,
but
thou
art
my
harbour
;
and
now
,
O
,
what
shall
I
doe
for
thee
?
O
my
God!
I
am
sick
of
love
!
Thou
hast
ravished
my
heart
!
I
am
thine
,
I
am
thine
.
Thus
have
I
shewne
how
the
soule
comes
out
of
the
wildernesse
of
sinne
,
and
sorrow
,
leaning
upon
her
Beloved
.
And
here
the
ship
is
in
harbour
,
but
yet
ever
and
anon
she
is
tossed
still
,
persecuted
,
though
not
forsaken
:
This
is
the
most
dangerous
wildernesse
;
afterwards
she
is
often
in
the
corner
of
a
Desart
.
I
must
shew
you
how
even
then
she
leanes
,
and
how
out
of
them
she
comes
leaning
upon
her
Beloved
.
She
is
alwayes
a
dependent
creature
;
she
leanes
when
ever
she
is
wearied
.
The
third
Wildernesse
therefore
is
the
wildernesse
of
afflictions
;
in
this
she
leanes
;
out
of
this
she
comes
leaning
upon
her
Welbeloved
,
[
id
est
,
]
in
afflictions
she
leanes
.
Christ
is
her
comfort
in
her
saddest
troubles
;
She
leanes
upon
him
,
viz.
upon
his
supporting
grace
:
Thy
rod
and
thy
staffe
comforted
me
,
Psal.
23.
The
staffe
held
him
up
,
while
the
rod
was
upon
his
back
.
The
rod
was
a
comfort
because
of
the
staffe
;
the
more
he
had
of
the
rod
,
the
more
he
had
of
the
staffe
also
.
In
afflictions
,
the
beleeving
soule
leanes
upon
God
,
and
says
,
Lam.
2.20
.
Behold
O
Lord
,
for
I
am
in
distresse
:
Out
of
the
belly
of
Hell
she
cryes
,
as
Jonas
,
chap.
2.
First
,
She
beleeves
,
that
she
shall
suffer
no
more
than
she
is
able
to
beare
,
2
Cor.
12.9
.
My
grace
shall
be
sufficient
for
thee
.
For
Gods
strength
is
made
perfect
in
the
Christians
weaknesse
.
Secondly
,
She
beleeves
,
that
she
shall
beare
no
more
than
shall
be
for
her
good
,
Rom.
8.28
.
All
things
shall
worke
together
for
the
good
of
those
that
love
God
.
She
hath
a
Promise
or
two
here
to
leane
upon
also
,
Job
5.
v.
19.
He
shall
deliver
thee
in
six
troubles
,
yea
in
seven
there
shall
no
evill
touch
thee
:
And
Isa.
43.2
.
When
thou
passest
through
the
waters
I
will
be
with
thee
,
and
through
the
Rivers
,
they
shall
not
over
flow
thee
:
when
thou
walkest
through
the
fire
thou
shalt
not
be
burnt
,
neither
shall
the
flame
kindle
upon
thee
.
She
comes
out
also
leaning
,
trusting
upon
God
as
before
,
that
he
would
help
her
out
,
if
he
saw
best
,
or
support
her
in
:
so
when
she
is
come
out
,
she
beleeves
that
God
loves
her
never
the
worse
;
neither
doth
she
love
him
any
whit
the
worse
,
she
cryes
,
It
is
good
for
me
that
I
was
afflicted
.
When
she
is
in
,
she
beleeves
she
shall
come
out
;
and
she
commeth
out
with
as
much
love
to
her
God
,
and
confidence
in
him
,
as
ever
she
had
before
,
not
being
weary
of
Gods
service
,
because
he
hath
smitten
her
:
She
sees
a
smile
in
a
smiting
,
favour
in
a
frowne
,
love
in
a
lowre
,
and
she
is
resolved
though
he
kils
her
,
yet
to
trust
in
him
:
she
comes
out
of
this
wildernesse
leaning
.
A
fourth
wildernesse
that
the
Spouse
is
in
sometimes
,
is
the
wildernesse
of
Temptations
.
Even
in
this
she
leanes
upon
the
Lord
Jesus
Christ
.
They
were
not
the
Spouses
of
Christ
,
The
good
ground
,
Luk.
8.13
.
Which
when
they
heard
,
received
the
Word
with
joy
,
but
having
no
root
,
for
a
time
beleeved
,
and
in
time
of
Temptation
fell
away
.
The
true
Disciples
are
those
that
continue
with
Christ
in
tentations
,
Luke
22.18
.
First
,
they
beleeve
,
that
God
who
is
faithfull
,
will
not
suffer
them
to
be
tempted
above
that
which
they
are
able
:
But
will
with
the
temptation
also
make
way
to
escape
,
that
they
may
be
able
to
beare
it
,
1
Cor.
10.13
.
They
beleeve
,
in
that
himselfe
suffered
,
being
tempted
,
he
is
able
to
succour
those
that
are
tempted
,
2
Heb.
18.
The
Saints
that
suffered
many
things
were
in
many
wildernesses
,
Heb.
11.37
.
Amongst
the
rest
were
in
this
also
;
and
they
all
leaned
,
v.
39.
They
received
a
good
report
through
faith
.
Yea
,
temptation
is
so
farre
from
making
a
child
of
God
let
goe
his
hold
,
that
it
makes
him
lay
the
faster
hold
,
1
Pet.
1.6
,
Though
now
for
a
season
you
are
in
heavinesse
,
through
manifold
temptations
;
yet
it
is
that
the
triall
of
your
faith
(
being
much
more
precious
than
of
gold
which
perishes
)
though
it
be
tried
with
the
fire
,
might
be
found
unto
praise
,
and
honour
,
and
glory
.
In
temptations
they
leane
upon
God
;
and
they
come
out
of
these
temptations
leaning
,
beleeving
upon
God
too
,
having
found
,
that
he
is
able
,
and
knoweth
how
to
deliver
the
godly
out
of
all
temptations
,
2
Pet.
2.9
.
A
fifth
wildernesse
,
in
which
the
Spouse
of
Christ
leaneth
upon
her
Beloved
,
and
out
of
which
she
commeth
leaning
,
is
the
wildernesse
of
desertion
.
And
this
is
one
of
the
saddest
wildernesses
that
the
Spouse
of
Christ
comes
in
;
and
she
hath
an
hard
work
to
leane
here
,
when
Christ
seemeth
to
pull
away
his
shoulder
:
yet
even
here
she
leanes
.
Christ
himselfe
did
so
:
My
God!
my
God!
why
hast
thou
forsaken
me
?
Mark
the
phrase
,
Forsaken
,
yet
not
forsaken
:
the
Bridegroome
cryes
out
,
he
was
forsaken
,
yet
my
God
.
Gods
forsaking
us
is
no
ground
for
us
to
forsake
him
:
If
he
seemes
not
to
owne
us
,
it
is
no
warrant
,
nor
policy
in
us
not
to
owne
him
.
It
is
the
duty
of
a
pious
soule
,
when
God
clouds
himselfe
,
yet
to
cry
,
My
God
.
The
bowels
of
the
father
must
yearne
upon
the
childe
againe
,
if
the
childe
cryes
,
and
will
not
shake
him
off
.
It
is
a
remarkable
expression
of
Job
,
chap.
13.
ver.
15.
Though
he
kils
me
,
yet
will
I
trust
ïn
him
.
How
now
?
if
thou
beest
kill'd
(
blest
Job
)
how
canst
thou
trust
?
O
immortall
faith
!
that
puttest
Spirits
of
confidence
in
the
dust
and
ashes
of
Job
.
Let
God
hide
himselfe
from
the
soule
,
and
so
kill
it
(
For
Gods
separation
of
himselfe
from
the
Christians
soule
,
is
a
worse
death
than
the
separation
of
his
soule
from
his
body
)
Yet
the
soule
must
trust
in
him
,
it
must
,
it
will
leane
upon
him
.
The
Spouse
loseth
not
,
but
quickens
her
faith
in
a
fit
of
desertion
.
That
place
of
the
Prophet
is
remarkable
,
Isa.
50.
v.
10.
Who
is
amongst
you
that
feareth
the
Lord
?
that
obeyeth
the
voice
of
his
servant
?
that
walketh
in
darknesse
and
hath
no
light
?
let
him
trust
in
the
Name
of
the
Lord
,
and
stay
upon
his
God
.
They
that
feare
the
Lord
,
though
they
may
walke
in
a
darke
wildernesse
,
and
see
no
such
light
as
they
were
wont
to
see
,
have
no
such
comfortable
enjoyments
of
their
God
as
they
were
wont
to
have
,
yet
they
will
trust
and
rest
themselves
upon
the
Lord
,
and
come
out
of
this
wildernesse
leaning
.
In
all
the
wildernesses
of
this
life
,
the
Spouse
will
leane
upon
her
Beloved
,
yea
,
and
upon
him
alone
,
in
all
states
,
in
all
conditions
,
upon
him
for
directing
grace
,
upon
him
for
quickning
grace
,
upon
him
for
whatsoever
she
hath
need
of
,
either
pardon
,
or
guidance
,
or
direction
,
or
assistance
,
or
comfort
,
or
heaven
;
at
all
times
she
must
trust
in
the
covert
of
his
wings
,
for
all
blessings
.
The
Spouse
of
Christ
is
a
most
dependent
creature
.
The
Babe
of
grace
is
never
old
enough
to
goe
alone
,
it
hangs
like
a
childe
upon
the
mothers
hands
,
and
leanes
like
a
Bride
upon
the
Bridegroomes
bosome
.
Thus
have
I
done
with
the
Doctrinall
part
,
having
shewed
you
,
how
she
hath
had
,
and
sometimes
hath
her
dwelling
in
the
wildernesse
;
and
how
out
of
every
wildernesse
she
commeth
up
,
but
leaning
,
and
what
strength
there
is
in
her
Saviour
to
beare
her
up
leaning
upon
him
,
even
in
every
wildernesse
.
Who
is
this
commeth
up
from
the
wildernesse
leaning
upon
her
Beleved
?
Now
let
us
see
what
use
we
may
make
of
it
.
And
first
here
may
a
word
of
reproof
,
and
a
brand
of
folly
be
fastened
upon
divers
erroneous
opinions
and
practices
.
First
is
it
so
that
the
Spouse
of
the
Lord
Christ
,
that
comes
,
and
is
married
to
the
Lord
Christ
,
comes
out
of
the
wildernesse
of
sinne
?
Then
this
may
reprove
the
errour
and
folly
of
those
that
dreame
of
heaven
,
and
flatter
themselves
with
the
hopes
of
glory
,
but
yet
never
regard
comming
out
of
this
wildernesse
.
Christ
came
not
to
call
the
righteous
,
but
sinners
to
repentance
.
These
men
dreame
of
Heaven
,
and
yet
never
thinke
of
Repentance
.
Christ
came
to
seeke
and
to
save
that
which
was
lost
(
friend
)
how
lost
?
what
,
insensibly
lost
,
as
all
of
us
were
by
Nature
?
This
is
an
idle
construction
that
giddy
headed
Sectaries
have
of
late
devised
to
help
themselves
to
heaven
with
.
The
Devils
are
so
lost
;
yet
Christ
never
came
to
save
them
.
No
no
friend
,
it
is
those
that
are
lost
in
their
own
apprehensions
,
those
that
know
not
what
to
dot
o
be
saved
,
those
that
feel
themselves
even
in
the
jawes
of
hell
:
he
makes
apprehensions
of
his
wrath
precede
the
apprehensions
of
his
love
.
But
woe
,
and
alas
!
how
many
thinke
they
have
a
part
in
Christ
,
That
the
Devill
hath
as
great
a
part
in
Christ
actually
as
they
have
?
Heaven
is
growne
the
common
journeyes
end
,
and
let
men
ride
which
way
they
list
.
Not
the
most
debauched
wretch
in
a
Congregation
,
but
aske
him
what
he
thinks
shall
become
of
him
,
if
he
dyes
in
that
condition
:
why
he
hopes
he
shall
goe
to
heaven
;
nay
I
wish
he
doth
not
say
,
he
is
sure
of
it
too
.
All
men
are
sinners
:
He
is
lost
,
but
Christ
came
to
seek
and
save
that
which
was
lost
.
Tell
him
of
mourning
for
his
sinnes
,
if
he
meanes
to
be
comforted
,
of
humbling
himselfe
,
if
he
meanes
to
bee
exalted
,
of
feeling
hell
,
if
ever
he
means
to
feele
heaven
:
O
then
,
you
are
a
legall
Preacher
.
Heare
what
the
other
side
saith
,
what
those
you
call
Antinomian
Preachers
;
O
these
are
the
only
Gospell-preachers
to
them
.
This
makes
them
to
passe
for
such
honest
men
:
O
they
shew
a
fine
Cushion-way
to
Heaven
!
that
you
shall
not
need
wet
a
foot
or
eye
in
:
But
let
them
preach
what
they
will
(
friend
)
beleeve
him
,
who
(
although
he
knowes
but
little
)
yet
knowes
you
must
go
out
of
the
wildernesse
if
ever
you
come
there
.
The
way
is
,
neither
the
Drunkards
Ale-way
,
nor
the
Aoulterers
uncleane
way
,
nor
the
Covetous
man
his
dirty
way
,
nor
the
Ambitious
mans
high
way
,
nor
the
Hypocrites
hidden
way
,
nor
the
Carnall-Gospellers
formall
way
,
nor
the
Antinomians
easie
way
.
It
is
a
way
through
a
wildernesse
,
not
a
way
in
a
wildernesse
:
The
Spouse
is
not
described
by
her
staying
in
the
wildernesse
,
but
by
comming
out
of
the
wildernesse
;
Who
is
this
commeth
out
of
the
wildernesse
?
Secondly
,
Doth
the
Spouse
of
the
Lord
come
out
of
a
wildernesse
of
sorrow
,
leaning
upon
her
Beloved
?
First
,
she
is
in
,
then
she
commeth
out
;
then
this
reproves
the
folly
of
those
that
preach
men
found
before
they
were
lost
,
and
of
those
that
dreame
of
leaning
before
they
are
in
the
wildernesse
:
The
Spouse
leans
,
but
it
is
when
she
is
comming
out
of
the
wildernesse
:
Is
there
any
that
preacheth
down
a
needlesnesse
of
duties
,
that
mockes
at
mourners
?
that
learne
people
a
way
to
be
found
before
they
are
lost
?
Examine
the
Scriptures
before
you
trust
them
;
under
a
pretence
of
exalting
Faith
,
doe
they
not
cry
downe
sorrow
for
sinne
?
and
all
other
duties
?
Nay
,
they
doe
cry
downe
the
preaching
of
the
Law
,
to
bring
men
to
see
they
are
in
the
wildernesse
,
that
they
might
leane
:
Doe
they
make
you
beleeve
,
that
preaching
the
Law
is
a
price
of
Anti-christianisme
,
and
no
one
ought
to
preach
it
?
And
for
their
part
,
they
will
take
heed
of
it
,
for
feare
of
preaching
away
their
hearers
.
O
beware
of
this
leaven
!
For
my
part
,
I
cannot
close
with
this
novell
Doctrine
,
when
I
consider
,
First
,
that
this
other
way
of
preaching
,
hath
bin
that
which
God
hath
most
blest
by
his
servants
labours
:
Witnesse
our
Rogers
,
our
Hooker
,
our
Pious
Shepard
;
those
three
,
to
which
many
threes
may
be
added
,
though
they
will
scarse
come
up
to
the
first
three
.
Those
three
Constellations
of
Heaven
,
that
have
more
light
to
darke
Travellers
,
that
wandred
in
the
night
of
sinne
while
they
shined
in
our
Firmament
,
then
all
these
Ignes
fatui
;
mis-leading
poore
Travellers
.
Was
ever
any
of
these
Leaders
so
honoured
(
though
they
have
beat
up
the
Drums
almost
in
every
street
of
the
Kingdome
for
followers
)
as
to
gather
such
Troopes
of
Saints
to
the
Christian
warfare
,
as
these
before
mentioned
?
Did
ever
God
honour
their
labours
so
much
as
these
?
who
(
poor
soules
!
)
shone
in
their
daies
like
lights
under
Bushels
too
,
had
only
the
corner
of
a
Pulpit
,
or
a
Pulpit
in
some
blind
corner
tolerated
them
.
Nay
,
looke
upon
these
that
have
lately
fallen
into
this
Veine
,
and
were
Preachers
of
Gods
whole
truth
before
;
was
not
their
first
fruits
better
,
and
more
accepted
of
God
then
their
harvest
is
now
?
Hath
not
God
distinguished
which
way
of
preaching
he
will
must
honour
,
by
making
the
first
ripe
grapes
sweeter
then
the
whole
Vintage
?
were
it
onely
for
this
,
And
Secondly
,
For
the
constant
experience
of
the
Saints
of
God
,
let
them
speake
their
minds
freely
;
hath
not
this
beene
the
way
of
their
conversion
?
Have
not
the
best
Saints
in
Heaven
cryed
out
of
the
belly
of
Hell
before
God
heard
their
voice
?
Was
not
Paul
strucken
downe
to
the
earth
before
he
went
in
the
Triumph
of
Glory
?
Did
not
the
Gaolor
come
in
trembling
,
and
fall
at
the
Apostles
feet
,
and
cry
,
what
shall
I
doe
to
be
saved
;
before
they
bid
him
beleeve
,
and
thou
shalt
be
saved
.
Neither
can
they
evade
it
with
saying
,
That
trembling
was
not
an
humiliation
for
sinne
,
but
occasioned
for
feare
his
prisoners
were
gone
.
Least
people
should
wrest
in
that
manner
,
The
Holy
Ghost
hath
cleared
it
to
their
hand
;
for
before
we
read
of
his
trembling
,
Paul
had
cryed
with
a
loud
voice
,
vers.
28.
Doe
thy selfe
no
harme
for
we
are
all
here
.
Neither
doe
wee
read
,
that
he
trembled
for
that
at
all
;
but
like
one
struck
senselesse
,
and
his
spirits
dead
as
it
were
,
in
a
fit
of
desperate
madnesse
,
was
about
with
his
Sword
to
let
out
his
owne
blood
.
Now
I
say
,
were
it
no
more
then
to
heare
such
Doctrine
,
contrary
to
the
Doctrine
which
God
hath
chiefly
honoured
in
his
Servants
lips
,
by
making
it
efficacious
for
the
salvation
of
their
soules
,
and
contrary
to
the
experience
of
the
generalitie
of
Gods
Servants
,
if
not
contrary
to
the
Preachers
owne
former
and
better
thoughts
and
practice
,
it
would
be
sufficient
to
make
me
suspend
my
faith
,
from
being
too
hastie
to
beleeve
this
new
way
to
heaven
:
But
it
is
enough
to
confirme
me
,
to
heare
my
Christ
calling
.
Come
unto
me
all
yee
that
are
weary
and
heavy
laden
,
and
I
will
ease
you
.
Before
you
are
sensible
of
an
heavy
load
you
will
need
no
ease
,
and
to
heare
my
Text
speaking
of
leaning
,
but
in
a
wildernesse
;
Nay
,
it
may
be
noted
too
,
The
Text
saith
,
Who
is
this
that
commeth
?
Not
who
is
this
that
jumpeth
up
from
the
wildernes
;
I
cannot
fancy
this
going
to
Heaven
at
a
running
jump
,
nor
can
I
like
this
pressing
faith
without
preaching
repentance
also
:
Faith
is
an
act
of
an
humble
soule
.
Nor
can
the
soule
apprehend
the
beautie
of
Christ
,
and
love
Christ
,
before
it
apprehends
it
's
owne
miserable
conditions
.
The
onely
harme
this
Doctrine
doth
,
is
to
make
poore
soules
presume
,
instead
of
beleeving
,
for
alas
!
Tell
an
impenitent
soule
of
beleeving
,
it
apprehends
it
easie
,
because
it
doth
not
understand
it
,
and
runnes
upon
a
supposition
,
that
it
hath
faith
,
when
,
alas
,
it
beleeveth
no
more
then
the
Devill
beleeveth
:
sorrow
for
sinne
is
better
understood
by
a
carnall
heart
then
faith
is
;
for
the
truth
of
it
is
,
the
humble
soule
onely
can
tell
what
faith
is
:
The
other
sees
,
neither
the
want
they
have
of
faith
,
nor
yet
the
nature
of
that
precious
grace
.
Shall
I
tell
you
what
pious
M.
Rutherford
sayes
concerning
this
.
Faith
(
saith
he
)
is
bottomed
upon
the
sense
and
paine
of
a
lost
condition
;
Povertie
is
the
nearest
capacitie
of
beleeving
.
This
is
Faiths
method
,
be
condemned
,
and
be
saved
;
be
hang'd
,
and
be
pardoned
;
be
sick
,
and
be
healed
.
Faith
is
a
flower
of
Christs
onely
planting
,
yet
it
growes
out
of
no
soile
,
but
out
of
the
margin
and
banke
of
the
lake
,
which
burnes
with
fire
and
brimstone
—
Antinomians
(
saith
he
againe
)
make
faith
an
act
of
a
lofty
Pharisee
,
applying
,
(
immediato
contactu
)
presently
,
his
hot
boyling
and
smoking
lusts
to
Christs
wounds
,
blood
,
and
merit
,
without
any
conscience
of
a
precedent
command
,
that
the
person
thus
beleeving
should
be
humbled
,
wearied
,
loaden
,
grived
for
his
sinnes
:
I
confesse
(
saith
he
)
This
is
hastie
,
hot
work
,
but
it
is
a
wanton
,
fleshly
,
presumptuous
opinion
,
that
it
is
an
immediate
work
to
lay
hold
on
the
promises
and
be
saved
.
In
his
Book
of
the
Tryal
and
Triumph
of
Faith
,
you
hear
the
opinion
of
Gods
Servants
,
and
the
Text
mentions
a
comming
too
;
pedetentim
,
gradatim
,
little
by
little
,
step
by
step
:
Those
that
come
,
cannot
goe
so
fast
as
these
,
because
they
are
weary
and
heavy
loaden
.
Those
that
learne
people
to
jump
,
must
take
away
Math.
11.29
.
the
heavy
load
of
sinnes
which
the
Spouse
hath
upon
her
shoulders
,
keepes
her
from
that
hastie
motion
that
Antinomians
make
.
I
doe
not
speake
to
limit
the
Almighties
power
,
but
to
shew
you
his
ordinarie
dispensations
;
not
what
he
can
doe
,
but
what
he
will
doe
,
what
he
hath
used
to
doe
,
and
God
ordinarily
walkes
in
his
owne
paths
,
not
in
the
paths
our
fancies
make
for
him
:
we
may
looke
for
God
in
his
ordinary
wayes
of
Providence
and
dispensations
of
the
soule
;
if
he
comes
in
a
new
way
,
it
must
be
beyond
our
expectations
;
though
not
beyond
our
faith
that
he
can
doe
it
,
yet
beyond
our
faith
that
he
will
doe
it
.
When
wee
have
no
word
to
assure
us
,
what
shall
faith
be
builded
upon
?
God
can
turne
midnight
into
mid-day
,
ipso
facto
:
But
we
know
in
Gods
ordinary
course
of
Providence
,
first
comes
the
dawning
of
the
day
,
then
the
morning
,
then
the
noone-day
:
God
can
take
a
soule
and
marry
it
,
and
never
humble
it
,
but
where
hath
he
promised
it
?
where
hath
he
done
it
?
or
if
he
hath
done
it
,
wee
say
,
one
Swallow
makes
not
a
Summer
,
one
example
makes
not
a
Rule
,
one
president
makes
not
a
law
.
It
is
no
rule
for
thee
or
me
to
trust
in
that
,
no
more
then
the
saving
of
the
thiefe
upon
the
Crosse
,
might
be
a
safe
president
for
us
to
deferre
repentance
till
our
dying
day
.
Let
thee
and
I
learne
to
be
humbled
,
to
get
broken
hearts
,
to
loath
our selves
,
see
our
owne
misery
.
Sorrow
is
the
ordinary
doore
to
joy
,
Humiliation
the
ordinary
step
to
exaltation
,
Mourning
for
sinne
the
onely
preface
to
Faith
in
the
Lord
Jesus
Christ
,
in
Gods
ordinary
way
of
dealing
out
grace
.
The
Latine
is
full
,
Quae
est
illa
quae
ascendit
,
that
ascends
from
the
wildernesse
:
Our
Translation
commeth
up
,
implying
an
ascensive
motion
,
t
is
her
running
up
an
hil
.
They
that
run
up
a
mountaine
,
if
they
run
too
fast
,
they
may
quickly
run
themselves
out
of
breath
:
it
is
bad
jumpping
over
a
broad
ditch
(
especially
if
it
be
drowning
depth
)
for
feare
if
wee
jumpe
short
we
jumpe
our
last
.
It
is
a
great
jump
from
the
bottome
of
Hell
to
Heaven
,
to
take
it
at
one
leape
.
I
wish
,
those
that
dare
take
it
,
doe
not
fall
short
and
drowne
themselves
eternally
.
I
had
rather
goe
up
Gods
steps
,
then
make
such
a
hasty
motion
,
God
give
me
grace
to
ascend
up
the
Saints
staires
to
the
chambers
of
glory
.
Elijah
was
such
a
favourite
to
heaven
,
that
God
sent
a
coach
for
him
;
But
those
that
will
expect
till
that
fiery
Chariot
be
sent
downe
for
them
too
,
I
suppose
may
waite
something
a
longer
time
then
they
desire
.
O
beg
of
God
to
humble
you
,
to
powre
out
his
spirit
of
mourning
,
and
supplications
upon
you
,
this
will
learne
you
to
beleeve
(
friends
)
It
is
the
humbled
soule
only
that
construe
that
word
Faith
:
it
is
Hebrew
to
others
,
it
poseth
the
impenitent
heart
,
Faith
is
a
riddle
to
them
:
Christ
findes
his
Spouse
in
the
wildernesse
,
and
there
he
gives
her
his
shoulder
to
leane
upon
:
But
,
Thirdly
,
She
commeth
up
leaning
out
of
the
wildernesse
.
Is
it
the
duty
of
a
soul
that
is
in
a
wildernesse
of
affliction
,
or
temptation
,
or
desertion
,
to
leane
upon
the
Lord
Christ
?
Then
this
may
reprove
those
that
are
in
these
wildernesses
,
and
yet
cannot
be
perswaded
to
leane
upon
the
Lord
Christ
:
hence
they
cry
out
,
O
,
faith
is
impossible
!
is
it
possible
to
beleeve
that
Christ
will
save
me
?
me
,
that
have
scorned
his
salvation
,
and
slighted
his
mercies
?
And
because
thou
hast
slighted
mercy
,
wilt
thou
therefore
still
slight
mercy
?
still
refuse
his
offer
of
grace
?
Thou
sinnest
as
much
now
in
not
beleeving
there
is
mercy
for
thee
,
that
hast
dispised
mercy
,
as
thou
didst
sinne
in
dispising
that
mercy
.
O
why
is
it
harder
to
rise
up
,
then
to
cast
downe
a
soule
?
Why
wilt
thou
not
beleeve
,
O
thou
of
little
faith
?
Is
the
mole-hill
of
thy
sinnes
,
like
the
mountaine
of
his
mercies
?
doth
the
voice
of
thy
sinnes
roare
like
the
voice
of
his
loving
kindnesse
?
Is
there
any
humbled
soule
before
the
Lord
?
O
doe
not
provoke
God
by
thy
infidelity
now
he
hath
made
thee
capable
of
faith
:
You
that
are
Christians
,
for
shame
,
in
your
severall
wildernesses
of
afflictions
,
temptations
,
and
desertions
,
doe
not
,
O
do
not
cast
downe
your
heads
,
and
say
,
who
shall
shew
us
any
good
?
or
if
you
doe
,
say
againe
with
the
Saint
in
the
ensuing
words
,
Lord
lift
thou
up
the
light
of
thy
countenance
upon
us
:
Beleeve
in
your
depths
of
sorrow
,
beleeve
in
your
most
trying
afflictions
,
most
sadding
temptations
,
most
killing
desertions
,
beleeve
me
,
it
is
the
greatest
honour
you
can
put
upon
the
Lord
Christ
:
And
it
is
the
greatest
dishonour
you
can
put
upon
your
God
,
to
have
any
diffidence
in
the
Lords
armes
,
any
distruct
in
the
Lords
free
grace
.
It
is
the
property
,
nay
,
it
is
the
duty
of
the
Spouse
to
come
out
of
wildernesses
leaning
.
Fourthly
,
Doth
she
leane
upon
God
before
shee
can
come
?
must
he
worke
the
first
motion
to
make
her
willing
,
before
she
can
beleeve
in
him
?
Then
how
are
those
to
be
here
reproved
,
that
would
make
mans
will
to
be
the
Author
of
its
first
motions
unto
God
.
Pelagius
was
a
great
defender
of
it
.
First
he
would
hold
,
That
the
grace
of
God
was
not
necessary
,
but
by
the
law
of
nature
we
might
be
saved
.
2.
That
the
grace
of
God
(
which
the
Apostle
speaks
of
)
was
only
in
giving
the
law
of
nature
.
3.
Driven
from
this
,
he
would
maintaine
,
that
the
faculties
of
the
soule
,
and
their
naturall
Actions
was
the
grace
of
God
,
understood
by
the
Apostle
.
Yet
here
is
no
leaning
upon
our
Beloved
.
Afterwards
he
would
maintaine
.
[
*
](B36555-e15300-b)
*
Si
quaeratur
an
ex
suis
Naturalibus
viribus
anima
aliquid
afferat
ad
suam
conversion̄e
,
vel
renovationem
,
vel
aliquam
facultat̄e
,
vel
action̄e
,
quae
vel
partiat
is
causa
,
vel
quocunque
alio
modo
appelletur
,
vere
respondetur
quod
habet
se
merè
passivè
.
Chemni
.
in
loc.
de
lib.
Arbitr
.
4.
That
the
grace
of
God
was
necessary
for
sinnes
past
,
but
it
was
in
the
power
of
mans
free-will
,
to
avoid
or
commit
sinnes
for
the
time
to
come
,
and
to
resist
rebellious
corruptions
.
5.
After
this
,
he
would
maintaine
,
That
some
men
indeed
were
weake
,
and
must
doe
all
by
the
grace
of
God
,
others
that
were
stronger
might
act
good
by
their
owne
will
.
But
still
only
some
Spouses
leane
.
Lastly
,
he
would
maintaine
,
(
and
the
Arminians
still
from
him
:
)
That
grace
did
indeed
helpe
a
good
worke
,
but
it
had
its
first
motion
from
our
wils
,
or
at
least
might
have
:
and
the
will
had
a
negative
voice
,
and
might
resist
and
crosse
grace
which
did
not
work
irresistably
in
the
soule
,
to
force
the
soule
to
him
.
[
*
](B36555-e15350-b)
*
Quae
de
gratia
Dei
praeveniente
,
&
praeparente
,
&
operante
traduntur
,
hunc
babent
sensum
,
quod
non
nostrae
partes
priores
sunt
in
conversione
,
sed
quod
Deus
per
afflatum
divinum
praeveniat
,
post
hunc
autem
motum
,
voluntatis
divinae
factum
,
voluntas
humana
,
non
habet
se
mere
passivè
sed
mota
&
adjuta
,
à
spiritu
sancto
non
repugnat
sed
assentitur
.
Ib.
[
(a)
](B36555-e15380-b)
(a)
Cassianus
Monachus
Pelagii
Doctrinam
amplexus
est
.
Faustus
Hormisda
&
Ben.
I
would
not
rake
up
these
graves
,
did
not
these
ghosts
walke
in
these
our
dayes
,
when
every
grave
of
Heresie
is
unbowelled
,
and
no
one
takes
care
to
throw
the
dirt
upon
them
againe
.
Nay
,
and
the
Papists
having
beene
tainted
with
this
Leven
,
the
Sententiaries
now
tell
us
,
[
(b)
](B36555-e15400-b)
(b)
Hominis
est
preparare
cor
.
Aqui.
in
Sum.
Theo.
Acquiescre
&
assentiri
est
nostrûm
.
That
a
man
without
grace
,
meerly
by
the
strength
of
his
free
will
,
may
avoid
any
mortall
sinne
,
and
prepare
himselfe
for
Gods
free
grace
,
and
fulfill
the
Commandements
of
God
;
Quoad
substantiam
actus
,
for
the
substance
of
the
Act
,
[
(c)
](B36555-e15440-b)
(c)
Quibus
de
congruo
mereatur
gratiam
facientem
.
Scotus
.
And
another
more
impudently
maintains
,
That
a
man
without
any
grace
of
God
(
by
the
meere
strength
of
nature
)
may
doe
workes
morally
good
,
yea
,
even
such
as
God
shall
be
bound
to
concur
with
,
and
give
his
speciall
grace
for
.
Even
thus
going
back
from
their
owne
great
Rabbies
,
one
of
which
was
pleased
to
confesse
,
[
(d)
](B36555-e15470-b)
(d)
Homo
sine
gratiâ
Dei
non
potest
non
peccare
&
mortaliter
&
venialiter
,
Lom
.
That
a
man
without
the
grace
of
God
,
could
not
but
sinne
both
mortally
and
venially
.
What
is
become
here
of
the
Beloveds
leaning
?
but
no
more
of
these
;
only
if
you
heare
such
Doctrines
(
as
you
may
heare
any
thing
in
these
dayes
)
beleeve
them
not
.
D.
Featly
.
Dippers
dipt
.
Doth
God
move
the
will
attendding
him
in
duties
,
first
?
secondly
,
when
the
will
is
thus
moved
,
doth
it
then
come
?
when
it
is
drawne
,
doth
it
runne
?
Then
this
reproves
the
Enthusiasts
of
old
,
the
Anabaptists
,
Antinomians
,
Seekers
of
our
dayes
,
that
hold
,
first
,
there
is
no
need
of
duties
.
Enthusiasts
of
old
affirmed
,
That
for
the
receiving
of
the
Spirit
of
Promise
and
saving
grace
,
the
Spirit
of
God
was
either
infused
to
them
in
a
dreame
,
Vel
per
simulationem
orationis
:
Ay
,
and
the
motions
of
the
Spirit
,
were
as
sensible
in
their
flesh
as
the
beating
of
the
pulse
,
so
blasphemous
were
they
growne
;
and
thence
they
would
lye
,
and
gape
for
Revelations
,
and
so
indeed
they
may
have
a
suggestion
from
the
Devill
,
but
scarse
a
Revelation
from
God
.
Oh!
How
in
these
dayes
are
men
tainted
with
these
lazie
.
Opinions
!
slighting
duties
,
vilifying
Sabbaths
,
neglecting
Ordinances
;
that
if
poore
people
would
truely
now
give
account
of
their
growth
in
grace
,
and
of
their
learning
godlinesse
:
many
of
them
might
truly
.
As
the
child
that
ye
have
heard
a
story
,
in
the
learning
of
its
Primmer
,
boasted
to
the
father
that
it
had
learned
past
grace
.
Is
not
this
the
miserable
learning
of
our
dayes
?
that
men
are
grown
past
grace
,
past
Prayer
,
past
Ordinances
,
past
all
duties
?
6.
Againe
what
you
have
heard
,
that
after
the
soule
is
drawne
,
then
it
comes
,
may
shew
us
the
falsenesse
of
another
Doctrine
of
Enthusiasme
,
too
briefe
even
in
these
dayes
also
:
that
the
soule
is
meerly
passive
,
even
after
the
worke
of
conversion
also
,
and
is
even
then
a
meere
stone
.
See
the
Booke
set
out
from
the
Ministers
of
New-England
of
the
Hereticks
,
&c.
Post
conversionem
concurrit
voluntas
,
non
tamen
quasi
suis
viribus
adjuvet
spirituales
actiones
.
Semper
addendum
est
non
esse
plenam
libertatem
,
in
sancto
renato
,
sed
virtutem
in
infirmitate
perfici
,
Chemnit.
Intelligant
si
filii
Dei
sint
spiritu
Dei
se
agi
,
ut
quod
agendum
est
agant
,
&
cum
egerint
,
●lli
,
à
quo
aguntur
gratias
agant
.
Aguntur
enim
,
ut
agant
,
non
ut
ipsi
nihil
agant
.
Aug.
Draw
me
(
saith
the
Spouse
)
and
then
,
I
will
runne
after
thee
.
Indeed
,
after
our
conversion
,
the
will
is
but
in
part
sanctified
,
and
the
Image
of
God
in
us
will
want
of
his
first
integrity
,
after
it
is
renewed
:
but
Christs
strength
is
perfected
in
our
weaknesse
;
we
must
understand
if
we
be
the
children
of
God
,
that
God
hath
therefore
wrought
in
us
,
that
we
might
also
worke
something
,
and
when
we
have
wrought
it
,
give
thankes
to
God
,
who
hath
made
us
to
worke
;
for
God
hath
wrought
in
us
,
that
we
might
worke
,
not
that
we
should
be
idle
.
Thus
I
have
laboured
to
you
to
divide
the
Truth
from
Errour
;
Now
you
have
heard
of
the
leaven
of
these
Pharisees
;
take
heed
of
it
.
In
the
next
place
,
what
you
have
heard
,
that
the
soule
that
comes
to
the
Lord
Jesus
Christ
,
leanes
upon
a
new
Beloved
,
not
upon
her
old
beloveds
,
may
serve
to
reprove
those
that
would
faine
plead
a
title
to
Christ
and
have
a
portion
in
Christ
,
but
they
will
not
take
Christ
alone
:
two
sorts
there
are
of
these
;
The
one
cannot
leave
their
old
beloveds
,
and
the
other
cannot
trust
this
Beloved
.
O
the
wicked
man
would
have
his
portion
in
Christ
,
if
he
might
but
have
his
lusts
too
,
his
pleasures
,
his
profit
;
but
to
take
Christ
,
alone
,
O
this
is
such
a
hard
saying
that
they
cannot
beare
by
any
meanes
;
If
Christ
and
his
lusts
would
lye
both
in
one
bed
,
Christ
at
the
feet
,
and
his
lusts
at
the
head
,
then
Christ
should
be
as
welcome
as
any
thing
to
him
;
but
he
is
loath
to
sue
a
divorce
from
this
Beloved
,
he
is
loth
to
part
with
his
old
love
for
a
new
,
till
he
seeth
how
he
can
love
him
;
but
at
a
venture
he
will
take
him
in
partem
amoris
.
O
wretch
!
flatter
not
thy selfe
,
if
Christ
be
thy
Beloved
,
he
will
endure
no
Polygamy
;
you
must
leave
your
sinnes
,
or
be
without
Christ
.
The
true
Spouse
leanes
upon
her
Beloved
;
not
upon
her
Beloveds
,
upon
her
now
Beloved
,
she
forsakes
her
old
.
Lastly
,
this
may
serve
to
reproove
,
1.
Those
that
would
leane
upon
Christ
,
but
they
dare
not
trust
their
soules
upon
Christ
alone
.
Forsooth
he
will
be
the
Spouse
of
Christ
,
but
he
must
leane
upon
Christ
with
one
hand
,
and
his
good
works
with
the
other
.
The
whore
of
Babylon
commits
adultery
with
her selfe
.
2.
Under
this
lash
comes
a
better
ranke
of
people
,
that
when
God
hath
shewed
them
their
owne
sinfull
,
sad
condition
,
they
doe
not
only
performe
duties
,
pray
,
and
mourne
,
and
repent
,
and
be
humbled
,
all
which
they
ought
to
doe
,
but
they
are
ready
to
rest
in
them
,
and
make
them
their
Beloved
:
It
is
naturall
to
the
soule
,
that
God
hath
made
to
loath
its
sinnes
,
to
love
its
duties
;
it
finds
duties
almost
as
consentaneous
to
its
nature
,
as
sinnes
were
before
;
and
it
is
too
ready
to
thinke
that
its
saving
,
or
damning
,
depends
upon
such
a
quantity
of
teares
,
and
humiliation
:
Hence
,
you
heare
soules
in
this
condition
,
often
complaining
;
Oh!
I
could
beleeve
,
if
I
were
humbled
enough
,
if
I
could
but
mourne
enough
.
This
soule
doth
well
to
be
sensible
of
the
hardnesse
of
its
owne
heart
;
and
it
is
too
true
,
it
can
never
mourne
,
it
can
never
be
humbled
enough
.
But
it
doth
ill
to
think
that
free
grace
stints
its
operation
,
and
blessed
influence
,
to
such
a
quantity
of
teares
,
if
it
be
humbled
enough
,
to
see
its
want
of
Christ
.
The
water
runs
through
the
river
,
that
is
the
way
to
the
Sea
,
but
it
doth
not
rest
in
the
river
,
but
with
a
swift
and
continued
motion
,
runs
betwixt
the
banks
,
till
it
comes
,
and
is
swallowed
up
in
the
Sea
:
Even
so
the
soul
ought
to
run
through
duties
,
but
not
to
rest
betwixt
the
banks
of
duties
,
but
to
run
through
,
till
it
come
to
the
Sea
of
free
grace
,
where
it
will
be
swallowed
up
of
infinite
mercy
;
and
our
imperfections
will
be
drowned
in
his
infinite
perfection
;
we
ought
to
take
duties
in
our
way
to
Christ
,
but
not
to
make
duties
our
Jesus
.
God
hath
ordained
that
they
should
sit
us
for
him
;
but
it
is
written
,
My
glory
will
I
not
give
to
another
.
The
glory
of
the
Lords
free
grace
,
is
his
greatest
glory
;
he
will
not
give
that
to
any
other
:
None
shall
share
with
him
in
his
Spouses
love
,
he
is
a
jealous
Saviour
.
The
Spouse
leanes
upon
her
Beloved
,
not
Beloveds
:
Thus
I
have
done
with
my
use
of
reproofe
.
The
next
use
is
for
examination
,
here
may
every
one
try
himselfe
whether
he
be
the
Spouse
of
the
Lord
Jesus
Christ
,
or
no
:
Even
by
what
hath
been
already
said
;
I
will
reduce
it
all
to
three
heads
:
First
,
Examine
thy selfe
,
whether
thou
beest
out
of
the
wildernesse
of
sinne
,
yea
,
or
no.
Secondly
,
Whether
thou
wert
,
or
art
in
any
other
wildernesse
,
yea
,
or
no.
Thirdly
,
What
was
,
or
is
thy
demeanour
in
these
wildernesses
thou
hast
been
,
or
art
in
,
and
how
hast
thou
come
,
or
dost
thou
come
out
.
Examine
whether
thou
beest
not
in
the
wildernesse
of
sinne
,
yea
,
or
no
:
It
was
given
as
the
Character
of
the
Spouse
,
to
come
out
of
this
wildernesse
.
O
,
but
how
shall
I
know
that
?
(
will
the
soule
say
.
)
I
will
name
two
or
three
notes
,
by
which
thou
mayst
suspect
thy selfe
as
from
probabilities
.
1.
The
wildernesse
,
it
is
an
incult
place
;
a
place
where
the
soyle
was
never
tilled
,
it
is
hard
almost
as
a
milstone
;
the
over-growne
Trees
were
never
pruned
,
the
unruly
boughs
never
lopt
,
the
bushes
never
cut
or
stubbed
:
dost
thou
find
thy
heart
in
such
a
condition
,
that
it
is
as
hard
as
ever
;
neither
judgement
breaks
it
,
nor
mercy
melts
it
,
the
fallow
ground
of
it
is
not
plowed
,
nor
the
seed
of
righteousnesse
sowne
in
it
?
Thy
unruly
lusts
are
not
tamed
,
thy
life
is
as
much
overgrowne
with
sinne
as
ever
it
was
:
thy
sinnes
were
never
yet
cut
off
from
the
body
of
thy
life
.
O
friend
!
suspect
thy selfe
;
Thou
mayest
justly
feare
,
yea
,
and
know
too
,
that
thou
art
not
the
Spouse
of
Christ
,
thou
art
in
the
wildernesse
,
in
thy
naturall
estate
.
Secondly
,
The
wildernesse
is
a
barren
place
,
it
brings
forth
no
corne
for
the
sickle
,
no
wholsome
fruit
,
no
grapes
for
mans
pallat
;
for
can
a
man
gather
grapes
of
thistles
,
or
figgs
of
thornes
?
No
pastures
wholsome
for
the
beasts
.
The
fire
hath
devoured
the
pastures
of
the
wildernesse
,
Joel
1.19
.
And
God
complained
that
Nineveh
was
dry
like
a
wildernesse
,
Zeph.
2.13
.
Art
thou
a
barren
,
and
unfruitfull
creature
,
that
dost
nothing
for
God
?
thy
heart
is
a
barren
heart
,
no
seeds
of
good
are
sown
there
;
thy
tongue
is
a
barren
tongue
,
no
good
words
come
out
thence
;
thy
whole
soule
a
barren
soule
;
not
a
good
action
upon
the
record
of
thy
life
.
Indeed
,
no
soule
can
be
barren
,
the
soule
is
of
a
working
nature
;
but
sinfull
works
are
unfruitfull
workes
(
in
the
Apostles
language
.
)
The
unfruitfull
workes
of
darknesse
,
and
what
fruits
had
ye
of
those
things
,
whereof
you
are
now
ashamed
?
Gods
Spouse
is
a
fruitfull
creature
,
Gal.
5.22
.
The
fruit
of
the
spirit
is
love
,
joy
,
peace
,
long-suffering
,
&c.
A
barren
soule
is
alwayes
a
wildernesse-soule
.
Those
that
are
borne
of
God
,
bring
forth
fruits
unto
God
.
Thirdly
,
thou
mayest
know
whether
thou
beest
in
the
wildernesse
or
no
,
by
the
company
thou
delightest
in
:
It
is
a
knowne
rule
,
Noscitur
ex
socio
qui
non
dignoscitur
ex
se
.
He
that
is
a
wildernesse-creature
,
loves
wildernesse-company
;
the
Wolves
,
and
Beares
,
and
Foxes
:
but
he
that
is
out
,
keeps
the
company
of
men
;
dost
thou
love
the
wildernesse-company
?
the
swinish
drunkard
,
the
politike
Fox
,
the
malitious
Lyon
,
the
venomous
lyer
and
slanderer
,
the
lascivious
wanton
,
more
than
the
Children
of
God
?
Oh
suspect
thy selfe
l
By
this
we
know
(
saith
John
)
that
we
are
translated
from
death
to
life
if
we
love
the
Brethren
.
Lazarus
when
he
was
raised
from
the
grave
,
we
do
not
read
he
went
to
keep
the
dead
men
company
againe
:
those
that
God
hath
raised
from
the
death
of
their
sins
,
live
amongst
living
men
,
and
delight
in
living
mens
company
.
Thus
examine
whether
thou
beest
come
out
of
the
wildernesse
of
sin
,
or
no.
Secondly
,
As
comming
out
of
the
wildernesse
is
a
signe
of
the
child
of
God
:
so
being
in
the
wildernesse
,
is
likewise
a
note
whereby
thou
mayest
know
thy selfe
.
Gods
Spouse
comes
out
of
one
wildernesse
into
another
,
out
of
the
wildernesse
of
sinne
into
the
wildernesse
of
sorrow
,
and
out
of
that
to
their
Saviour
.
Wouldest
thou
know
whether
thou
art
found
,
or
no
;
Examine
whether
thou
wert
lost
or
no
:
Wouldest
thou
know
whether
ever
thou
wert
a
beleever
;
examine
whether
ever
thou
wert
a
penitent
,
or
not
.
This
is
Gods
ordinary
way
;
thence
he
complaines
of
his
people
,
that
they
would
not
repent
,
that
they
might
beleeve
in
him
.
Dost
thou
find
God
in
another
manner
of
working
in
thy
soule
?
blesse
God
for
it
;
and
if
thy
title
be
good
to
heaven
,
which
will
be
knowne
by
thy
walking
with
God
,
beleeve
me
,
God
hath
used
thee
kindly
,
heaven
hath
cost
thee
cheaper
then
it
costs
many
a
poore
soule
;
and
walke
humbly
before
God
,
because
he
hath
not
humbled
thee
under
his
mighty
hand
,
as
he
hath
done
many
another
poore
creatures
:
And
though
I
would
not
condemne
those
that
plead
their
title
to
heaven
this
way
,
for
feare
I
should
condemne
the
generation
of
the
righteous
,
yet
beleeve
me
,
I
should
suspect
it
in
my
owne
cause
.
They
that
goe
out
weeping
,
and
carry
precious
seed
,
shall
returne
rejoycing
,
and
bring
their
sheaves
with
them
.
2.
Examine
thy selfe
,
What
other
wildernesses
thou
meetest
with
?
Afflictions
,
temptations
,
&c.
I
would
not
give
this
as
an
infallible
marke
,
yet
God
sayes
,
whom
he
loves
he
chasteneth
,
and
scourgeth
every
child
whom
he
receiveth
:
and
thence
the
Father
drew
out
his
Conclusion
,
Unicum
Deus
habuit
filium
sine
peccato
,
nullum
sine
flagello
;
God
had
one
Sonne
without
sinne
,
but
none
without
a
rod.
But
I
know
,
even
the
wicked
sometimes
begin
their
hell
upon
the
earth
:
and
though
I
would
suspect
my selfe
if
I
met
with
no
afflictions
,
yet
I
would
not
be
glad
to
have
a
life
full
of
crosses
and
afflictions
,
my
best
evidence
for
heaven
.
I
rather
named
this
for
a
preface
to
the
next
note
.
3.
Examine
how
thou
carriest
thy selfe
in
the
wildernesse
;
there
is
a
different
carriage
betwixt
the
child
of
God
,
and
the
child
of
the
Devill
in
afflictions
:
the
one
sinkes
into
the
grave
with
despaire
,
the
other
lifts
up
his
head
to
Sion
with
hope
:
the
one
is
prest
to
death
under
crosses
,
the
other
above
all
crosses
.
Cain
cries
,
my
punishment
is
too
heavy
for
me
to
beare
;
Job
cries
,
though
he
should
kill
me
,
yet
I
will
trust
in
him
:
The
Reprobate
cryes
,
Who
is
the
Lord
that
I
should
wait
for
him
?
The
Saint
sayes
,
I
will
patiently
wait
for
the
Lords
Salvation
:
the
wicked
man
dyes
,
the
Saint
leanes
:
the
eyes
of
the
sinners
faile
that
day
;
but
the
Saints
look
up
to
Sion
,
from
whence
comes
their
helpe
that
day
.
4.
Examine
How
thou
hast
come
out
of
thy
wildernesse
?
of
thine
owne
strength
or
leaning
?
Canst
thou
say
,
That
God
knew
thee
in
the
wildernesse
,
in
the
land
of
great
drought
,
Hos.
13.5
.
If
thou
thinkest
thou
camest
out
alone
,
thou
art
there
stil
,
What
gave
thee
comfort
in
the
depths
of
sorrow
?
what
?
thy
merry
company
?
did
thy
duties
do
it
?
If
any
thing
did
it
but
thy
Christ
,
I
feare
thou
art
still
in
the
Wildernesse
:
when
thou
didst
mourne
,
as
one
that
mourneth
for
his
onely
begotten
sonne
,
dist
thou
look
upon
him
whom
thou
hadst
pierced
?
there
is
nothing
but
the
blood
of
Christ
can
give
a
cordiall
to
a
fainting
soule
;
nothing
but
the
hand-kerchiefe
of
free
grace
that
can
wipe
thine
eyes
;
nothing
but
the
blotting
out
of
the
hand-writing
,
which
was
written
in
Gods
Booke
,
and
thy
owne
conscience
against
thee
,
that
can
make
thy
heart
leave
trembling
,
and
thy
knees
leave
beating
together
for
terror
.
Thou
canst
not
come
out
alone
,
if
ever
thou
camest
out
,
it
was
leaning
.
5.
Examine
thy selfe
,
How
thou
hast
carried
thy selfe
since
thou
camest
out
?
How
hast
thou
beene
since
thou
wert
humbled
,
and
lost
in
the
wildernesse
of
sorrow
?
What
effects
hath
the
wildernesse
of
sorrow
wrought
upon
thee
?
Hath
thy
sorrow
beene
like
the
sorrow
of
Achan
,
that
thou
hast
been
onely
sorry
because
thou
hast
been
under
an
Attachment
of
wrath
?
Or
like
Ahab
.
renting
his
cloathes
,
putting
on
his
sack-cloth
,
and
going
softly
?
2
Chron.
22.
Or
like
Pharoah
,
saying
,
I
have
sinned
?
Exod.
Or
like
Balaam
,
saying
,
I
have
sinued
,
I
will
returne
back
againe
?
when
he
might
have
had
more
thanks
for
his
labour
and
never
have
come
there
,
he
had
checks
enough
.
Art
thou
worse
when
thou
commest
out
of
the
wildernesse
of
affliction
,
that
wee
may
brand
thee
with
Ahaz
his
Brand
,
This
was
that
King
Ahaz
?
Or
doest
thou
come
out
of
thy
Afflictions
leaning
,
with
thy
weak
faith
strengthened
,
and
thy
strong
faith
confirmed
?
Hast
thou
lost
no
graines
,
but
got
in
the
fire
?
Is
thy
gold
as
good
weight
now
as
before
?
it
is
a
good
signe
it
is
good
then
.
But
I
hasten
to
the
next
Use
,
which
may
be
to
informe
us
;
First
,
The
sad
condition
that
all
unbeleevers
are
in
.
Secondly
,
The
joyfull
condition
that
all
the
Children
of
God
are
in
.
Thirdly
,
The
great
love
of
God
,
that
he
would
send
Christ
to
seeke
us
up
in
the
wildernesse
,
and
give
his
hand
to
poore
creatures
to
lead
them
out
.
And
lastly
,
If
in
every
wildernesse
wee
must
leane
upon
the
Lord
Jesus
Christ
,
It
may
informe
us
,
what
need
wee
have
at
all
times
to
walke
close
with
the
Lord
Christ
.
First
,
here
see
the
sad
condition
that
all
men
and
women
by
nature
are
in
,
that
have
not
the
Lord
Jesus
Christ
.
It
consists
in
two
things
:
First
,
They
are
in
a
wildernesse
:
Sinne
is
a
wildernesse
.
Now
which
of
you
(
friends
)
but
would
thinke
himselfe
as
good
as
a
dead
man
if
he
were
in
the
midst
of
an
Arabian
desert
,
that
he
could
not
see
any
possibilitie
of
getting
out
,
nor
any
comfort
he
could
enjoy
there
:
terror
on
every
side
,
comfort
on
no
side
;
the
Lyons
and
beasts
of
prey
of
every
hand
ready
to
devour
him
,
and
it
is
well
if
he
can
keepe
his
flesh
for
food
for
himselfe
,
for
he
can
get
no
provision
for
his
body
,
nothing
,
except
he
would
eate
the
barke
of
trees
,
or
the
parched
grasse
.
What
man
would
not
tremble
,
to
thinke
of
one
that
should
be
condemned
to
such
an
axile
?
Doe
not
your
hearts
pittie
as
oft
as
you
think
of
those
poore
men
that
were
left
but
halfe
a
yeare
in
Greenland
?
And
yet
O
Lord
!
How
few
pittie
themselves
!
O
poore
creatures
!
Mutato
nomine
de
te
fabula
narratur
;
the
Story
is
thy
owne
,
apply
it
therefore
:
You
that
are
in
your
sinnes
are
all
in
a
sad
wildernesse
;
the
judgements
of
God
,
like
the
beasts
of
prey
,
are
ready
to
swallow
you
up
on
every
hand
;
't
is
a
miracle
of
mercy
you
are
not
in
hell
;
there
is
but
a
thread
betwixt
you
and
death
;
the
Sword
of
Gods
wrath
hangs
over
your
head
,
while
you
are
at
your
Drunken
Banquets
of
sinne
:
Oh!
what
comfort
?
what
joy
can
can
you
have
in
the
wildernesse
(
friends
?
)
that
when
you
lye
downe
at
night
,
you
know
not
but
you
may
wake
in
the
morning
past
Repentance
,
even
with
Hell
flames
about
you
;
as
the
Lord
lives
,
there
is
but
a
haires
breadth
betwixt
you
and
Hell
.
2.
Consider
,
That
you
have
no
one
to
helpe
you
out
of
any
wildernesse
;
if
Christ
be
not
yours
,
nothing
is
yours
:
what
will
you
doe
in
a
stormy
day
of
Affliction
,
when
you
shall
cry
unto
God
,
and
he
shall
say
unto
you
,
as
he
once
said
to
the
roaring
Isralites
,
Jud.
10.14
.
Goe
,
and
cry
unto
the
gods
which
you
have
chosen
;
let
them
deliver
you
in
the
time
of
your
tribulation
.
Cry
unto
your
Gold
now
,
unto
your
Lusts
now
,
trust
your
Riches
now
,
make
you
a
golden
Calfe
!
See
if
it
will
now
save
you
.
O
think
!
You
that
live
in
sinne
,
and
love
and
delight
in
sinne
,
what
shall
I
doe
in
a
sad
day
of
sicknesse
,
when
the
feare
of
the
grave
shall
surround
me
,
and
the
terrors
of
Hell
shall
make
me
afraid
?
What
shall
I
leane
upon
when
these
comforts
shall
be
no
comforts
?
when
I
shal
l
say
to
all
creature-enjoyments
,
miserable
comforters
are
you
all
.
Where
shall
I
warme
me
when
these
flashes
will
be
out
?
when
the
sparkes
of
pleasure
and
profit
shall
be
choakt
,
and
kill'd
with
the
dust
and
ashes
of
my
grave
?
Heare
yee
this
all
yee
,
That
kin●le
a
fire
,
that
compasse
your selves
about
with
sparkes
;
walke
in
the
light
of
your
fire
,
and
in
the
sparkes
that
you
have
kindled
;
This
shall
ye
have
at
the
Lords
hand
,
you
shall
lye
downe
in
sorrow
:
Your
pleasurable
sinnes
are
but
as
sparks
(
Sirs
,
)
What
will
you
doe
when
your
sparkes
are
out
?
They
are
(
as
we
say
of
a
short
flame
)
but
a
Widdowes
joy
for
a
moment
:
Take
heed
,
that
when
your
sparks
are
out
,
you
blow
not
your
nailes
in
hell
:
Take
heed
,
that
your
sparkes
doe
not
kindle
everlasting
burnings
for
you
.
What
will
you
doe
in
a
wildernesse
of
Affliction
?
how
will
you
come
out
?
what
will
you
come
out
?
What
will
yee
leane
upon
?
Secondly
,
This
may
serve
to
informe
us
of
the
happy
condition
of
Gods
children
,
and
that
è
contrario
,
in
a
just
position
to
the
others
misery
:
O
lift
up
your
heads
yee
righteous
,
and
be
glad
yee
upright
in
heart
:
Your
happinesse
consists
in
these
two
things
:
First
,
You
are
out
of
the
wildernesse
,
out
of
the
danger
of
Hell
;
and
those
that
can
spell
in
their
thoughts
but
that
word
hell
,
will
know
it
to
be
a
mercy
to
be
out
of
the
feare
of
it
.
You
are
out
of
the
wildernesse
,
O
blesse
that
God
that
hath
helpt
you
out
:
't
is
a
great
happinesse
to
be
delivered
of
feares
;
beleeve
me
!
Did
the
wicked
men
seriously
thinke
what
a
weight
of
wrath
they
lye
under
,
what
a
cloud
of
bloud
hangs
over
their
heads
,
they
would
pray
till
all
their
knees
were
melted
(
though
they
were
all
steele
)
to
be
delivered
from
it
.
Hold
up
your
hands
that
you
have
escaped
a
drowning
;
that
you
feare
not
the
wild
beasts
that
belong
to
the
wildernesse
;
Gods
dreadfull
judgements
you
dare
meet
,
the
Lyon
and
the
Beare
,
and
they
dare
not
set
the
print
of
their
teeth
upon
you
.
A
godly
man
is
like
a
man
under
protection
,
he
owes
much
,
but
the
Bayliffe
dares
not
meddle
with
him
;
Christ
hath
undertaken
the
debt
for
him
,
he
is
under
the
protection
of
the
Sonne
of
God
;
he
can
looke
a
Judgement
in
the
face
,
and
never
run
for
it
.
The
wicked
man
,
on
the
contrary
,
is
like
one
that
hangs
upon
every
bush
(
as
we
say
)
owes
more
than
he
is
worth
;
he
dares
scarse
looke
out
of
the
doores
whiles
the
Bayliffes
are
about
:
when
the
judgements
of
God
are
about
,
the
wicked
wretch
dares
not
looke
out
,
he
sinks
into
his
grave
in
the
thoughts
of
it
.
This
Plague
,
this
Feaver
,
this
Ague
,
may
be
a
Bayliffe
to
arrest
me
,
that
God
hath
sent
to
carry
me
bound
hand
and
foot
and
throwne
into
Hell
,
where
is
weeping
and
wayling
,
and
gnashing
of
teeth
.
And
then
thinks
with
himselfe
(
O
that
they
did
so
!
)
Where
is
my
surety
(
if
it
should
be
so
?
)
who
would
be
bound
for
the
payment
of
the
Debt
due
for
my
sinnes
,
and
to
be
paid
at
Gods
Judgement
Seat
?
The
godly
man
,
he
likewise
saith
;
This
Plague
,
this
Feaver
,
this
Sicknesse
,
may
arrest
me
:
But
suppose
they
should
,
the
Son
of
God
is
bound
for
my
Debt
;
My
Judge
surely
will
not
demand
better
Surety
then
his
owne
Sonne
.
I
blesse
God
I
am
out
of
the
wildernesse
:
O
happy
man
!
Here
's
a
portion
of
thy
happinesse
;
but
here
is
not
all
.
2.
Consider
,
That
if
thou
shouldest
fall
into
the
corner
of
another
wildernesse
:
Thou
hast
one
to
leane
upon
,
even
in
every
wildernesse
:
If
thou
shouldst
have
a
rod
upon
thy
backe
,
thou
hast
a
staffe
to
comfort
thee
.
Thou
hast
one
to
lead
thee
out
,
whensoever
thou
art
in
:
an
arme
that
thou
mayest
trust
to
.
Happy
is
he
that
hath
a
friend
in
the
Court
,
such
is
thy
friend
.
A
friend
in
adversity
,
is
better
than
a
brother
,
(
saith
Solomon
)
thou
hast
a
friend
in
adversity
,
and
he
is
thy
brother
:
Thy
brother
Christ
is
thy
friend
,
that
will
lead
thee
through
,
and
out
of
every
wildernesse
.
Is
the
childe
happy
,
that
in
want
hath
a
father
to
run
unto
?
the
wife
happy
,
that
hath
a
husband
in
time
of
sicknesse
to
comfort
her
?
The
servant
happy
,
that
hath
a
Master
in
adversity
to
pitty
him
?
then
I
dare
pronounce
thee
in
all
times
happy
:
Thy
husband
loves
thee
,
thy
father
sends
his
son
to
lead
thee
,
thy
husband
is
alwayes
by
to
comfort
thee
,
and
lead
thee
by
his
hand
.
God
hath
said
,
Esay
58.11
.
That
he
will
guide
thee
continually
,
and
satisfie
thy
soule
in
drought
,
and
make
fat
thy
bones
.
Thou
hast
alwayes
a
friend
at
need
,
a
brother
in
adversity
.
Thirdly
,
Is
it
so
that
the
Spouse
comes
out
of
the
wildernesse
leaning
upon
her
Beloved
?
This
may
then
shew
us
the
infinite
love
of
God
to
the
creature
;
that
he
would
be
pleased
to
looke
us
up
in
the
wildernesse
,
and
let
us
leane
upon
him
:
Christ
was
led
into
the
wildernes
because
thou
wert
there
,
he
had
a
bad
journey
to
fetch
thee
come
:
Oh!
what
should
?
what
could
(
besides
his
infinite
free-grace
)
make
his
bowels
of
mercy
so
yerne
towards
the
creature
,
as
to
look
it
up
in
the
wildernesse
,
to
cloath
it
naked
,
to
wash
it
polluted
,
to
save
it
damned
?
Christ
the
shepheard
had
lost
his
stray
sheep
,
and
goes
after
that
which
was
lost
in
the
wildernesse
untill
he
findeth
it
,
then
he
layeth
it
on
his
shoulders
,
and
bringeth
it
home
.
O
,
blessed
be
the
name
of
the
Lord
for
his
free
grace
and
mercy
!
The
shepheard
followed
the
sheep
,
whiles
the
sheep
regarded
not
the
shepheard
;
we
were
in
a
wildernesse
,
he
came
to
find
us
out
.
O!
was
not
this
infinite
love
,
astonishing
mercy
?
Lastly
,
Is
it
so
?
that
we
must
come
out
of
every
wildernesse
leaning
upon
our
Beloved
?
O
then
let
this
informe
us
what
need
we
have
to
walk
close
with
the
Lord
Jesus
Christ
;
what
need
we
have
to
be
fearfull
of
offending
,
and
carefull
to
please
him
:
It
is
he
that
must
help
us
in
every
need
,
he
that
must
lead
us
in
every
wildernesse
:
If
he
forsakes
us
we
are
undone
.
Have
we
but
one
friend
?
let
us
keep
him
then
:
if
we
anger
him
,
we
lose
our
best
friend
.
Hath
the
shiftlesse
child
need
to
keep
the
love
of
the
Father
?
the
Babe
need
to
keep
in
the
armes
of
the
Nurse
?
the
wife
need
to
keep
the
love
of
the
husband
?
the
blind
man
need
to
keep
the
love
of
his
guid
?
O
Christian
,
thou
hast
much
more
need
to
keep
the
love
of
thy
Christ
:
It
is
he
that
must
succour
thee
at
every
need
;
he
that
must
make
the
rugged
wayes
plaine
for
thee
;
It
is
he
that
must
carry
the
Babe
of
grace
in
his
armes
,
lest
it
should
dash
its
feet
against
the
stones
of
affliction
:
It
is
he
that
must
lead
the
child
of
God
upon
his
hand
,
lest
in
this
world
of
afflictions
it
fall
,
and
hurt
it self
.
O
keep
close
in
his
armes
,
keep
thy selfe
warme
in
his
bosome
;
feare
that
which
may
make
thy
God
go
free
from
thee
.
Gods
departing
from
the
creature
is
a
piece
of
hell
:
thou
knowest
not
how
soone
thou
mayest
need
him
;
yea
,
thou
alwayes
needest
him
,
therefore
take
heed
of
sinning
against
him
;
thou
wilt
anger
thy
best
friend
,
I
will
assure
thee
.
I
hasten
to
the
last
Use
,
which
shall
be
a
word
of
Exhortation
:
Doth
the
Spouse
of
Christ
come
out
of
the
wildernesse
leaning
upon
her
Beloved
?
First
,
O
then
,
you
that
are
yet
in
the
wildernesse
of
sinnes
,
come
out
,
come
out
,
get
this
Spouses
Beloved
,
and
then
leane
upon
him
.
2.
You
that
are
in
the
wildernesse
of
sorrow
for
sinne
,
afflictions
,
temptations
,
desertions
,
leane
upon
your
beloved
,
live
leaning
and
dye
leaning
:
you
that
say
you
are
sinking
,
and
you
cannot
beleeve
.
Oh
leane
!
and
come
out
of
this
wildernesse
leaning
upon
your
Beloved
.
A
word
to
the
first
:
Is
there
any
before
the
Lord
this
day
that
is
yet
in
the
gall
of
bitternesse
,
and
in
the
bond
of
iniquity
,
with
what
arguments
shall
I
plead
with
such
a
soule
?
Those
are
not
wanting
,
but
with
what
arguments
shall
I
prevaile
with
such
a
soul
,
to
come
unto
the
Lord
Christ
?
were
any
here
drowning
in
the
water
,
a
little
Rhetoricke
would
perswade
them
to
let
me
helpe
them
out
?
were
any
lost
in
a
wood
,
I
should
not
need
much
entreat
them
to
give
me
their
hand
,
and
I
would
shew
them
a
way
out
of
that
loosing
place
?
why
should
I
not
as
much
prevaile
for
heaven
this
day
?
1
Consider
what
estate
it
is
that
thou
takest
such
pleasure
to
continue
in
?
first
,
it
is
a
dangerous
place
,
more
dangerous
then
the
sands
to
the
ship
:
thou
art
ready
to
be
swallowed
up
of
hell
every
houre
in
it
.
A
troop
of
judgments
waites
upon
thee
to
destroy
it
;
how
canst
thou
abide
consuming
fire
?
or
dwell
in
everlasting
burnings
?
Secondly
,
Consider
,
it
is
a
joylesse
condition
:
There
is
no
true
joy
to
the
sinner
,
though
he
sings
sometimes
amongst
his
drunken
cups
,
yet
he
cannot
feed
heartily
upon
a
feast
of
joy
,
because
the
Sword
hangs
over
his
head
,
it
is
but
a
fained
joy
that
the
sinner
hath
,
a
sudden
short
lived
flame
,
without
any
coales
underneath
to
preserve
it
.
There
is
no
peace
to
the
wicked
(
saith
God
)
and
if
no
peace
,
there
can
be
no
joy
;
when
the
sinner
is
serious
he
cannot
rejoyce
,
his
rejoycing
is
like
the
skipping
of
mad
men
that
know
not
what
they
doe
.
Thirdly
,
Consider
,
it
is
a
starving
condition
;
The
sinners
soule
starves
whiles
he
feasts
his
body
like
a
glutton
,
his
soule
dyes
for
thirst
,
when
his
body
is
overslowne
with
drunkennesse
.
It
is
impossible
the
puffe-past
of
iniquity
should
nourish
a
soule
:
Doth
an
Angell
feed
upon
the
earth
?
doth
a
Saint
feed
upon
hell
?
The
soule
is
of
an
Angelicke
substance
,
it
cannot
feed
upon
sinne
:
sinne
starves
it
.
Dost
thou
love
to
be
in
the
middest
of
thornes
?
dost
thou
delight
to
lye
downe
in
sorrow
?
canst
thou
endure
to
see
thy
better
part
starved
,
whiles
thou
pamperest
thy
filthy
Carcasse
?
O
let
this
deterre
thee
from
the
wildernesse
of
sinne
,
and
perswade
thee
to
come
out
of
it
unto
Paradise
.
There
,
First
,
Thou
shalt
be
in
a
safe
condition
:
Out
of
the
feare
of
judgements
,
out
of
hells
gunshot
:
There
life
or
death
will
be
either
peace
temporall
,
or
else
eternall
,
either
grace
,
or
glory
unto
thee
;
here
thy
soule
shall
be
in
a
harbour
,
if
thousands
fall
at
thy
left
hand
,
and
ten
thousands
at
thy
right
:
none
shall
make
the
afraid
,
thou
shalt
laugh
at
trouble
when
it
comes
.
Thou
shalt
be
sure
to
goe
to
heaven
either
by
land
,
or
water
:
If
thou
goest
through
the
fire
,
thou
shalt
be
sure
to
have
Christ
with
thee
.
Heaven
is
a
security
in
all
estates
,
a
protection
from
all
Arrests
,
if
the
King
of
glory
hath
a
mind
to
sue
thee
,
thou
shalt
not
be
arrested
(
like
other
men
)
with
a
writ
of
wrath
,
but
invited
to
sup
with
him
in
glory
,
onely
by
a
letter
of
love
,
and
he
will
send
his
Ushers
of
glory
to
waite
upon
thy
soul
to
the
chambers
of
glory
,
Luke
,
16.22
.
The
soule
of
good
Lazarus
was
carried
by
Angels
into
Abrahams
bosome
:
you
shall
not
live
like
other
men
,
haunted
with
the
blood-hounds
of
wrath
,
nor
dye
like
other
wretches
,
that
goe
out
of
the
world
,
haled
by
the
Sarjeants
of
hell
to
everlasting
prison
;
but
quietly
sleepe
,
and
awake
againe
one
day
in
glory
.
O
who
would
not
desire
such
a
protection
for
himselfe
?
such
a
security
for
his
soule
?
who
would
not
throw
off
his
raggs
of
sinne
,
to
put
on
Christs
livery
of
grace
,
when
Christs
badge
upon
his
shoulder
shall
free
him
from
all
Arrests
?
That
he
shall
walke
up
and
downe
,
and
nothing
shall
make
him
afraid
?
Secondly
,
Consider
that
Heaven
is
a
place
as
full
of
joy
,
as
ever
the
wildernesse
was
full
of
sorrow
and
trouble
;
of
this
I
spake
before
.
O
thinke
of
the
joy
of
the
Saints
,
you
children
of
vaine
pleasure
,
you
mad-men
of
the
earth
,
that
can
dance
over
the
hole
of
the
Aspe
,
and
put
your
hands
on
the
Cockatrices
den
.
Your
false
and
flattering
joy
is
nothing
to
the
reall
joyes
of
heaven
;
There
is
joy
like
the
joy
of
the
harvest
,
like
the
joy
when
men
divide
the
spoyle
:
The
yoake
of
their
burthen
is
broken
,
and
the
rod
of
the
oppressour
.
O
you
that
love
your
drinking
meetings
,
and
dancing
dayes
,
that
you
would
but
love
heaven
,
where
you
might
drink
new
wine
with
your
Lord
Christ
:
where
you
might
dance
in
glory
,
and
make
all
your
dayes
,
dayes
of
joy
,
and
every
houre
,
an
houre
of
pleasure
.
Thirdly
,
consider
,
that
there
,
and
there
onely
,
is
provision
for
your
soule
.
Christs
robes
is
the
only
cloathing
that
will
cover
the
nakednesse
of
it
;
his
flesh
is
meat
indeed
,
and
his
bloud
is
drinke
indeed
;
there
my
friends
,
Eate
and
drinke
,
and
be
merry
,
there
you
may
have
wine
and
milke
,
without
money
,
or
without
price
.
O
,
spend
not
your
money
for
that
which
is
not
bread
,
and
your
labor
for
that
which
profits
not
?
Here
you
may
eate
that
which
is
good
,
and
let
your
soule
delight
it selfe
in
fatnesse
.
Here
is
a
Feast
of
fat
things
;
The
fatlings
are
killed
:
O
come
to
the
wedding
!
Why
should
your
roomes
be
emptie
in
the
day
of
the
Lords
Espousals
?
You
shall
bee
welcome
to
my
Masters
Table
:
Now
,
O
now
,
Behold
he
stands
at
the
doore
and
knocks
:
(
Lord
,
breake
where
thou
knockest
)
If
any
man
will
heare
his
voice
,
and
open
the
doore
,
he
will
come
into
him
,
and
sup
with
him
,
and
he
shall
sup
with
him
.
O
let
me
intreat
you
,
to
pittie
the
yerning
of
your
Saviours
bowels
toward
you
;
pittie
the
groaning
of
his
tender
heart
for
you
;
pittie
your selves
,
if
not
your
Christ
;
and
,
O
come
,
come
out
of
the
wildernesse
of
sinne
into
this
wildernesse
of
sorrow
;
that
of
a
drunken
profane
creature
,
thou
mayest
be
a
mourning
pious
soule
;
of
a
proud
carelesse
sinner
,
become
a
poore
humbled
paenitent
;
that
the
world
may
admire
,
Saul
amongst
the
Prophets
,
and
Paul
amongst
the
Apostles
,
and
thee
amongst
the
Saints
of
Christ
;
and
say
of
thee
,
who
art
now
a
profane
Swearer
and
Blasephemer
,
Behold
he
Prayeth
!
Of
thee
that
wert
a
filthy
Wanton
,
Behold
he
Mournes
!
Of
thee
that
wert
a
filthy
Drunkard
and
Glutton
,
Behold
he
fasts
!
And
may
in
time
say
of
thee
,
Who
is
this
that
commeth
up
from
the
wildernesse
leaning
upon
her
Beloved
?
But
,
Secondly
,
Is
there
any
before
the
Lord
this
day
,
that
is
in
any
other
wildernesse
of
Sorrow
,
Affliction
,
Temption
,
Desertion
,
&
c
?
O
leane
!
Come
out
of
your
wildernesse
leaning
upon
your
Beloved
.
First
,
Is
there
any
one
here
,
to
whom
the
Lord
hath
shewne
their
owne
sad
condition
too
,
and
yet
hath
not
revealed
the
fulnesse
of
his
free
grace
to
them
?
O
leane
upon
the
Lord
Jesus
Christ
,
and
leaning
come
out
of
thy
wildernesse
;
Beleeve
and
thou
shalt
be
saved
.
But
here
's
the
hard
taske
,
to
perswade
such
a
soule
to
beleeve
.
Consider
but
these
few
things
.
1
That
now
thou
art
in
a
capacitie
of
beleeving
.
Povertie
of
spirit
is
the
nearest
capacitie
of
faith
;
Blessed
are
they
that
hunger
and
thirst
after
Righteousnesse
.
Now
thou
art
weary
,
Christ
hath
promised
to
ease
thee
;
now
thou
art
heavy
laden
,
he
hath
promised
to
help
thee
.
Secondly
,
Consider
that
thou
hast
ground
enough
to
build
thy
faith
upon
;
Christs
power
and
love
are
two
Pillars
,
able
to
hold
up
the
weakest
faith
.
First
,
Beleeve
;
leane
upon
Christ
,
for
he
is
able
to
pardon
thy
sinnes
;
thou
shouldest
blaspheme
in
thy
thoughts
if
thou
shouldest
not
thinke
this
.
Can
infinite
mercy
be
fadomed
thinkest
thou
?
Can
any
one
plead
his
underservings
against
free
grace
?
Were
thy
burthen
farre
heavier
then
it
is
,
cast
it
upon
Christ
,
for
he
is
able
to
beare
it
;
Art
thou
thick
darknesse
?
he
is
infinite
light
:
Art
thou
all
sinne
?
he
is
all
pardon
:
Art
thou
altogether
lovely
?
why
Christ
is
altogether
lovely
.
Secondly
,
Beleeve
;
because
Christ
is
as
much
love
as
he
is
power
:
he
is
not
only
able
,
but
he
is
willing
to
pardon
thee
;
free
grace
thirsts
after
thee
.
Nay
,
beleeve
me
,
thou
canst
give
Christ
no
greater
satisfaction
then
to
receive
his
mercies
.
Christ
is
with
child
of
free
grace
(
to
speake
it
with
reverence
)
and
he
desires
nothing
more
then
to
be
delivered
in
thine
heart
.
He
is
a
Sea
of
mercy
,
and
he
would
rejoyce
to
empty
himselfe
by
drops
into
his
peoples
hearts
.
But
why
did
I
say
empty
?
Can
the
Sun
lose
any
light
by
communicating
his
light
to
others
?
When
the
creature
speaks
of
God
,
he
must
speake
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
would
fill
thee
,
and
yet
continue
full
himselfe
.
He
is
satisfied
when
thou
art
full
.
He
shall
see
of
the
travell
of
his
soule
,
and
shall
be
satisfied
.
Thou
art
not
so
willing
to
receive
,
as
he
is
to
bestow
free
grace
.
O
then
lean
upon
him
.
Thirdly
,
Consider
,
that
canst
not
dishonour
thy
God
;
more
then
when
thou
art
humbled
by
him
for
thy
sins
,
and
cast
downe
in
thine
owne
thoughts
,
and
cal'd
to
beleeve
in
his
mercies
,
and
secured
upon
his
word
,
if
thou
wilt
but
trust
him
.
If
thou
wilt
not
,
then
beleeve
in
him
,
Surely
then
thou
art
of
a
little
faith
,
if
not
an
Infidell
.
Thou
couldst
not
beleeve
when
thou
wert
an
impaenitent
hard-hearted
creature
.
Why
?
because
thou
knewest
no
need
thou
hadst
of
faith
:
Neither
couldst
thou
hear
Christs
invitation
,
because
thou
wert
not
weary
and
heavie
loaden
;
but
now
that
the
Lord
hath
humbled
thee
,
now
the
promises
belong
unto
thee
;
what
?
darest
thou
not
take
Christs
word
?
Suppose
a
Traytour
were
condemned
to
dye
,
and
the
King
should
send
a
Pardon
by
the
hand
of
h●s
owne
Son
to
this
forlorne
wretch
,
and
he
should
refuse
it
,
saying
;
The
King
cannot
pardon
me
;
what
hath
he
to
do
to
send
me
a
Pardon
?
I
know
he
doth
but
mock
me
,
he
meanes
nothing
lesse
,
&c.
Were
not
this
a
peice
of
unworthinesse
,
by
which
he
should
dishonour
his
Prince
as
much
as
with
his
Treason
before
?
O
take
heed
of
provoking
the
Lord
still
;
it
is
enough
that
thou
hast
provoked
him
once
,
yet
he
will
pardon
thee
.
And
on
the
contrary
,
thou
canst
not
honour
Christ
more
then
in
beleeving
;
for
thou
acknowledgest
the
unfadomable
depth
of
his
free
love
and
mercy
;
Thou
proclamest
God
,
to
be
a
God
,
gracious
,
long-suffering
,
a
God
that
may
be
trusted
by
the
creature
which
hath
deserved
nothing
at
his
hand
;
that
he
is
so
pure
an
Essence
of
love
,
that
he
will
create
himself
a
cause
of
love
where
is
none
.
And
though
he
coould
find
nothing
in
thee
to
pardon
thee
,
for
thy
sake
,
yet
he
would
pardon
thee
for
his
owne
Name
sake
.
So
likewise
,
you
that
are
in
any
wildernesse
,
or
shall
be
,
of
Affliction
,
Desertion
,
Temptation
,
&c.
O
leane
!
leane
!
T
is
that
which
God
requires
at
your
hand
;
't
is
that
which
will
ease
you
when
you
are
weary
;
help
you
when
you
are
heavie
laden
;
Beleeving
will
ease
you
when
complaining
will
not
;
't
is
that
which
honours
God
,
and
honours
Christ
;
It
gives
him
the
glory
of
his
Power
,
and
Providence
,
&
Dominion
,
and
free
Grace
,
and
mercy
.
Christ
,
beleeve
me
,
will
take
it
kindly
at
your
hands
,
that
you
will
try
him
in
need
,
and
trust
him
even
in
despaire
;
though
he
kills
you
,
yet
you
will
trust
in
him
.
Those
that
venture
upon
Death
with
such
a
faith
cannot
dye
:
Those
that
have
such
a
Spirit
must
live
eternally
.
The
way
to
live
,
is
to
dye
beleeving
,
and
the
way
to
stand
,
is
to
leane
falling
.
O
come
all
yee
that
love
the
Lord
trust
in
his
mercies
:
I
have
done
,
only
I
conclude
with
my
Text.
O
you
that
are
falling
,
as
you
think
into
the
pit
of
despaire
,
that
are
lost
in
the
wildernesse
of
sorrow
:
Beleeve
,
beleeve
,
and
you
shall
be
saved
.
Come
out
trusting
upon
God
;
resting
upon
the
fulnesse
of
his
mercy
,
and
the
freenesse
of
his
grace
;
come
out
,
come
out
leaning
upon
your
Beloved
.
O
you
that
are
in
a
wildernesse
of
afflictions
,
lean
upon
Gods
staffe
,
let
his
rod
comfort
you
;
beleeve
that
he
smileth
while
he
smiteth
thee
;
beleeve
in
affliction
you
shall
have
no
more
then
you
are
able
to
beare
;
he
will
let
his
grace
be
sufficient
for
you
,
and
all
shall
worke
for
your
good
.
And
come
you
out
of
your
wildernesse
leaning
upon
your
Beloved
.
O
you
that
are
in
the
wildernesse
of
temptation
,
in
the
snare
of
the
Devill
,
beleeve
,
and
leane
,
your
Christ
was
tempted
,
and
he
knowes
how
to
succour
those
that
are
tempted
:
leane
upon
him
to
beare
you
up
in
,
and
to
give
you
an
happy
issue
out
of
your
temptations
in
which
you
are
in
,
for
the
triall
of
your
faith
;
and
come
you
out
likewise
leaning
upon
your
Beloved
.
You
that
are
in
the
wildernes
of
Desertion
,
cry
,
My
God
though
you
be
forsaken
,
keep
your
faith
,
retaine
your
Interest
;
O
leane
,
lose
not
your
hold
you
have
upon
the
Almighty
,
leane
in
:
and
come
out
of
this
your
wildernesse
leaning
upon
your
Beloved
.
Finally
.
All
you
that
are
in
the
wildernesse
of
sin
;
the
worst
wildernesse
of
all
:
Let
me
conclude
with
you
,
And
once
more
as
the
Embassadour
of
Jesus
Christ
in
my
Masters
name
,
as
if
he
himselfe
were
here
:
I
beseech
you
,
by
the
many
,
and
tender
mercies
of
him
,
whose
bowels
yerne
towards
you
,
by
his
precious
bloud
,
which
was
powred
out
upon
the
Crosse
for
sinners
(
and
who
knowes
whether
not
for
you
,
as
well
as
others
)
as
you
tender
the
life
&
happines
of
your
own
souls
,
the
joy
of
your
faithfull
Pastors
:
nay
,
(
which
is
most
of
all
)
as
you
tender
the
honour
of
God
,
come
out
,
O
come
out
of
your
sad
wildernesse
!
be
humbled
,
and
mourne
,
sit
downe
in
dust
and
ashes
,
that
you
may
rise
up
,
adorned
with
grace
,
and
be
crowned
with
glory
,
that
you
may
leane
upon
your
Beloved
;
and
O
that
my
first
or
last
words
might
prevaile
with
some
great
sinner
this
day
for
whom
we
might
all
rejoyce
,
concerning
whom
we
might
all
say
,
who
is
this
that
comes
out
of
the
wildernesse
leaning
upon
her
beloved
.
FINIS
.