The excellencie of the Gospell above the law Wherein the liberty of the sonnes of God is shewed. With the image of their graces here, and glory hereafter. Which affords much comfort and great incouragement, to all such as begin timely, and continue constantly in the wayes of God. By R. Sibbs, D.D. Mr. of Katherin Hall Cambridge, and preacher of Grayes-Inne, London. Begun in his life time, and published by T.G. and P.N.
Sibbes, Richard, 1577-1635.
1639
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The excellencie of the Gospell above the law Wherein the liberty of the sonnes of God is shewed. With the image of their graces here, and glory hereafter. Which affords much comfort and great incouragement, to all such as begin timely, and continue constantly in the wayes of God. By R. Sibbs, D.D. Mr. of Katherin Hall Cambridge, and preacher of Grayes-Inne, London. Begun in his life time, and published by T.G. and P.N.
Sibbes, Richard, 1577-1635.
Goodwin, Thomas, 1600-1680.
Nye, Philip, 1596?-1672.
[20], 650, [2] p.
Printed by Tho. Cotes [and John Dawson], and are to be sold by Iohn Bartlet, at his shop, at the signe of the guilt Cup, neere S. Austins gate,
London :
1639.
T.G. and P.N. = Thomas Goodwin and Philip Nye.
Dawson's name from STC.
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THE
EXCELLENCIE
OF
THE
GOSPELL
above
the
LAW
.
Wherein
the
Liberty
of
the
Sonnes
of
God
is
shewed
.
With
the
Image
of
their
Graces
here
,
and
Glory
hereafter
.
Which
affords
much
Comfort
and
great
Incouragement
,
to
all
such
as
Begin
Timely
,
and
Continue
Constantly
in
the
wayes
of
God.
By
R.
Sibbs
,
D.
D.
Mr.
of
Katherin
Hall
Cambridge
,
and
Preacher
of
Grayes-Inne
,
London
.
Begun
in
his
life
time
,
and
published
by
T.
G.
and
P.
N.
LONDON
Printed
by
Tho.
Cotes
,
and
are
to
be
sold
b●
Iohn
Bartlet
,
at
his
shop
,
at
the
Signe
of
the
gui●●
Cup
,
neere
S.
Austins
gate
.
1639.
The
Contents
.
VVHat
's
meant
by
Spirit
.
15.
Christ.
†
.
1.
Hath
the
Spirit
.
16.
1.
In
himselfe
.
ib.
2.
In
greater
measure
than
any
other
.
17.
Quest.
When
was
the
fullest
measure
of
the
Spirit
in
Christ
?
24.
†
.
2.
Giveth
the
Spirit
.
25.
1.
To
Ordinances
.
25.
2.
To
Persons
.
27.
He
worketh
all
by
the
Spirit
.
28.
He
communicates
the
Spirit
to
us
diverse
wayes
.
34.
Influence
.
ib.
Merit
.
35.
Example
.
37.
Quest.
Why
the
Spirit
was
given
in
greatest
abundance
after
the
resurrection
.
38.
Vse
1.
How
to
recon●ile
Scriptures
.
44.
Vse
2.
Why
the
Ordinances
are
no
more
effectuall
.
45.
Vse
3.
Of
comfort
from
the
exaltation
of
our
nature
in
Christ.
Formality
is
the
sinne
of
this
age
.
50
Vse
4.
Comfort
that
Christ
hath
fulnesse
of
the
Spirit
.
52.
Why
Christians
are
so
darke
spirited
.
54
Vse
.
5.
We
must
labour
to
be
in
Christ
that
we
may
get
the
Spirit
.
57.
Motives
to
get
it
.
57.
58.
&c.
The
Spirit
is
the
Soule
of
the
Soule
.
63.
How
to
know
if
we
have
the
Spirit
.
ib.
&c.
The
Spirit
compared
to
fire
.
65.
66
It
convinceth
and
what
it
is
to
convince
.
67.
68
It
makes
us
like
unto
Christ.
69
Directions
how
to
get
the
Spirit
.
70.
71
,
&c.
1.
The
knowledge
of
Christ
makes
all
things
comfortable
.
73
,
74
2.
We
must
not
trust
to
any
performance
without
Christ.
75
3.
We
must
be
carefull
of
the
meanes
.
76
,
77
The
Spirit
workes
Liberty
.
78
And
Liberty
is
desired
of
all
men
.
79
There
is
Liberty
1.
Christian.
81
2.
Evangelicall
.
82
We
are
in
bondage
without
the
Spirit
.
89
The
more
Liberty
without
Christ
the
more
Slavery
.
85
Liberty
wrought
by
Christ
,
applyed
by
the
Spirit
.
89
How
the
Spirit
worketh
Liberty
.
89
,
90
As
1.
By
Correction
.
90
2.
By
Faith.
ib.
3.
By
Love.
ib.
Christ
redeemeth
a
wayes
,
1.
By
Price
.
91
2.
By
strong
hand
.
92
All
that
Christ
redeemes
,
he
frees
by
his
Spirit
.
93
The
reasons
are
foure
.
1.
Because
wee
are
saved
as
Men.
91
2.
We
are
freed
to
be
friends
with
God.
93
3.
Else
we
cannot
love
God.
95
4.
Else
wee
cannot
be
fitted
for
heaven
.
96.
The
Spirit
sets
us
at
liberty
in
all
the
course
of
Salvation
,
from
the
beginning
to
the
end
.
96
Instances
hereof
1.
In
our
Vocation
.
97
2.
In
our
justification
.
102
3.
In
our
Sanctification
.
110
4.
In
our
Glorification
.
No
benefit
by
Christ
without
Vnion
.
103
The
heart
is
full
of
feares
without
the
Spirit
.
106
Why
men
of
great
parts
,
without
the
Spirit
are
in
great
feares
.
108
,
109.
Sanctification
springs
from
Iustification
.
110
Sanctified
Christians
esteeme
basely
of
all
things
but
Christ.
113.
The
Liberty
of
Sanctification
is
not
a
liberty
of
freedome
from
all
conflicts
.
116
Comforts
against
the
dullnesse
of
flesh
.
117.
Christians
are
Kings
over
their
lusts
.
122
As
appeares
1.
By
their
freedome
from
the
consequents
of
sinne
.
124
2.
By
their
freedome
in
good
4.
Witnesse
.
236
Pretty
short
,
but
sweete
uses
of
these
.
237
,
&c.
Why
men
are
enemies
to
Gods
free
grace
.
240
,
&c.
The
glory
of
God
greater
in
the
Gospell
then
in
1.
Adam
.
242
,
243
,
&c.
2.
It
is
above
that
in
Creation
.
244
3.
Than
to
Angels
.
245
The
Vses
of
it
.
249
,
250
,
&c.
257
,
&c
262
,
&c.
How
to
thinke
of
mercy
in
temptation
.
264
Often
offences
exclude
not
mercy
.
266
The
Gospel
discovers
Christs
mind
to
us
.
271.
and
his
love
.
274
,
275
We
cannot
see
divine
things
but
in
a
glasse
,
that
is
darkely
.
280
How
our
soules
are
helped
by
our
senses
.
289
The
Sacraments
are
Gods
glasses
to
see
Gods
love
in
Christ.
290
,
291
,
&c.
Wee
see
God
diverse
wayes
:
1.
In
his
creatures
.
297
2.
In
his
word
.
ibid.
3.
In
Christ
in
the
flesh
.
298
4.
By
faith
.
299
Faith
compared
to
sight
foure
wayes
.
1.
As
the
noblest
sense
.
301
2.
As
the
largest
.
ibid.
3.
As
the
surest
.
302
4.
As
the
most
working
.
303
How
to
keepe
the
eye
of
the
Soule
cle●re
.
305
What
the
vai●es
are
,
that
hinder
our
beholding
of
Christ.
314
,
315
A
twofold
use
of
a
Vayle
.
1.
Of
subjection
;
2.
Of
obscurity
.
316
Wee
have
boldnesse
in
the
Gospel
.
319
,
&c.
321
,
&c.
How
to
recover
boldnesse
with
God.
326
,
327
The
Church
inlarged
by
Christs
comming
.
332
A
necessity
of
our
change
.
338
,
&c.
And
why
?
340
,
341
,
&c.
This
change
twofold
,
1.
Reall
,
●
.
Graduall
.
345
Christ
the
patterne
of
this
change
.
358
And
why
?
362
,
&c.
Christians
musts
study
Christ
372
,
&c.
How
to
reade
the
life
of
Christ
in
the
Gospell
.
38●
The
more
we
are
like
Christ
,
the
more
wee
are
beloved
of
God.
389
How
to
become
like
Christ.
391
Three
things
comfortable
to
us
in
Christs
death
.
395
How
to
know
that
wee
are
changed
to
Christs
Image
401
,
&c.
Motives
to
stir
us
up
to
get
Christs
Image
.
406
,
407
Christ
in
this
change
is
all
in
all
.
414
,
415
Every
good
thing
in
man
,
is
in
Christ
first
.
418
The
excellencie
of
the
glasse
of
the
Gospell
.
Three
sights
most
efficacious
and
comfortable
.
1.
To
see
God
in
Christ.
2.
Christ
to
see
us
in
God.
3.
Wee
to
see
our selves
in
Christ.
430
,
&c.
How
to
know
that
we
see
the
glory
of
God
as
we
ought
.
434
Love
works
imitation
.
436
No
saving
knowledge
without
a
change
.
440
The
glory
of
a
Christian
very
large
.
444
Foure
degrees
of
it
.
445
Christs
Image
is
grace
and
glory
.
452
The
glorious
condition
of
a
Christian
enlarged
.
451.
460.
472.
476
Why
the
world
despiseth
those
that
are
gracious
.
465
,
466
,
&c
,
We
must
labour
for
grace
,
that
we
may
be
glorious
.
474
Why
men
maligne
those
that
are
good
.
479
,
480
,
&c.
Wee
must
not
blemish
our
grace
by
sinning
against
conscience
.
481
Grace
will
cheere
us
against
the
disparagements
of
the
world
.
483
,
&c.
The
esteeme
of
grace
,
a
note
of
grace
.
486
Grace
and
Glory
goe
both
under
one
name
.
490
,
&c.
Grace
is
of
a
growing
condition
.
498
,
499.
503.
518.
No
change
in
Heaven
.
531
&c.
There
be
degrees
in
the
glory
of
a
Christian.
536
T
is
a
part
of
Heaven
to
know
the
glory
of
it
.
541
Growth
in
grace
notes
the
truth
of
grace
.
542
Its
growth
insensible
.
548
Christians
compared
to
the
best
things
.
558
A
wicked
man
cannot
desire
heaven
.
560
Comforts
against
death
and
reproaches
.
559.
565
Christians
must
thanke
God
for
glory
to
come
.
568
,
569
,
&c.
All
good
in
us
by
the
Spirit
.
574
,
&c.
Notes
wherby
we
may
know
that
we
have
the
Spirit
.
609
,
6●0
,
&c.
All
good
in
us
from
the
Spirit
.
624
Hence
learne
to
give
the
Spirit
his
due
.
633
,
634
,
&c.
FINIS
.
Excellency
of
the
GOSPEL
above
the
LAVV.
2
COR.
3.
17
,
18.
Now
the
Lord
is
that
Spirit
,
and
where
the
Spirit
of
the
Lord
is
,
there
is
liberty
.
But
wee
all
with
open
face
beholding
as
in
a
glasse
the
glory
of
the
Lord
,
are
changed
into
the
same
Image
,
from
glory
to
glory
,
even
as
by
the
spirit
of
the
Lord.
THe
Apostle
beginneth
this
Chapter
with
the
commendation
of
his
Ministry
,
having
beene
put
upon
it
by
their
undervaluing
of
him
;
yet
so
,
as
together
with
himselfe
he
commendeth
them
as
his
best
and
onely
Testimoni●l
,
and
Letters
of
commendation
,
vers
.
2.
and
so
maketh
way
for
himselfe
to
fal
into
a
more
set
and
large
commendation
of
the
glorious
Gospell
it selfe
,
whereof
God
hath
made
him
so
able
a
Minister
to
them
,
vers
.
6.
And
because
the
excellency
of
any
thing
is
best
commended
by
comparing
and
setting
by
it
something
else
that
excels
,
in
it selfe
,
and
yet
is
exceeded
by
it
;
therefore
he
carrieth
along
his
commendation
of
the
Ministery
of
the
Gospell
through
the
whole
Chapter
▪
by
comparing
it
with
the
Law
,
and
the
Ministery
of
the
Old
Testament
.
This
comparison
is
made
by
the
Apostle
,
First
,
more
briefly
,
in
laying
down
some
distinct
properties
and
prerogatives
of
the
Gospell
wherein
it
excelleth
the
Law
,
vers
.
6.
as
,
1.
that
this
was
the
Min●stery
of
the
New
Testament
,
that
of
the
Law
of
the
Old
:
2.
and
not
of
the
letter
,
as
the
Law
was
;
but
of
the
Spirit
:
3.
nor
of
death
,
for
the
Letter
killeth
:
but
of
life
,
for
the
Spirit
qaickeneth
.
And
then
,
by
Inferences
drawne
from
these
properties
thus
briefly
summed
up
,
the
Apostle
more
largely
illustrates
the
transcendent
Glory
of
the
Gospell
and
howfarre
it
exceedeth
the
glory
of
the
Law
,
although
it
be
granted
the
Law
be
glorious
.
As
1.
if
that
which
was
but
a
ministration
of
the
Letter
written
and
ingraven
in
s●ones
was
glorious
,
verse
the
seventh
;
that
is
,
if
the
litterall
notions
and
bare
knowledge
of
the
Law
,
which
(
like
so
many
dead
words
or
Characters
)
maketh
no
a●●eration
at
all
,
but
leaueth
their
hearts
hard
and
stony
,
like
the
Tables
on
which
the
law
was
written
,
which
remained
stones
still
.
If
this
was
glorious
,
even
the
litterall
●●owledge
of
the
Law.
as
〈◊〉
was
,
both
in
the
Jewes
own
account
of
themselves
,
and
in
the
judgement
of
the
Nations
amongst
whom
they
liued
:
How
shall
not
the
ministration
of
the
Spirit
bee
rather
glorious
?
verse
the
eighth
:
the
meaning
whereof
is
largely
explained
in
the
third
Verse
;
where
the
Corinthians
are
said
to
be
an
Epistle
written
not
with
inke
,
or
dead
Letters
,
but
with
the
Spirit
of
the
living
God
;
which
kind
of
writing
leaveth
not
the
heart
a
heart
of
stone
,
as
the
dead
writing
of
the
Law
did
,
but
changeth
it
into
a
heart
of
flesh
,
and
maketh
such
a
through
alteration
in
the
wholeman
,
as
the
writing
within
,
in
the
Tables
of
their
hearts
,
is
knowne
and
read
of
all
men
:
so
that
their
lives
and
conversations
being
answerable
to
that
spirituall
and
gracious
writing
of
Christ
in
their
hearts
,
they
are
manifestly
declared
to
be
the
Epistle
of
Christ
:
and
therefore
such
a
Ministry
as
this
is
,
by
which
the
Spirit
of
the
living
God
is
received
,
(
and
no
by
the
Law
,
Gal.
3.
2.
)
which
is
a
Spirit
of
glory
,
and
worketh
gloriousthings
both
in
the
hearts
and
lives
of
men
,
must
needs
be
rather
glorious
.
2.
Another
Inference
wee
have
in
the
9.
verse
;
if
the
ministration
of
condemnation
be
glorious
;
that
is
,
if
that
word
which
concluded
men
under
sinne
,
and
pronounced
the
sentence
of
death
upon
them
bee
glorious
;
much
more
doth
the
ministration
of
righteousnesse
exceed
in
glory
:
For
it
is
more
glorious
to
pardon
than
to
condemne
;
to
give
life
,
than
to
destroy
.
It
is
the
glory
of
a
man
to
passe
over
an
offence
,
Prov.
19.
and
in
God
it
is
called
the
riches
of
his
glory
,
Rom.
9.
23
The
Law
,
which
was
made
glorious
,
in
terrifying
,
condemning
,
and
stopping
the
mouthes
of
men
,
in
so
much
as
they
had
not
a
word
to
say
for
themselves
,
hath
no
glory
,
by
reason
of
the
glory
of
the
Gospell
that
excelleth
,
even
in
this
respect
that
it
bringeth
such
a
righteousnesse
,
as
by
the
merit
whereof
,
and
satisfaction
given
by
it
,
we
are
justified
and
have
peace
towards
God
,
notwithstanding
the
utmost
rigour
of
the
Law.
3.
The
Apostle
argueth
further
,
verse
the
eleventh
,
if
that
which
is
done
away
was
glorious
,
as
the
old
Covenant
is
,
which
was
made
old
by
the
comming
of
the
New
,
Heb.
8.
and
by
it
removed
as
a
thing
growne
weake
and
shaken
,
Heb.
12.
much
more
that
which
remaineth
,
which
is
the
New
Covenant
which
cannot
bee
shaken
but
shall
remaine
,
and
is
the
everlasting
Gospell
,
Rev.
14.
is
more
glorious
:
as
Gods
last
works
exceed
the
former
,
and
taketh
away
the
remembrance
of
them
in
comparison
;
as
when
hee
createth
New
heavens
,
and
a
New
earth
,
the
former
shall
not
be
remembred
nor
come
into
minde
.
Esa.
65.
4.
There
is
another
excellency
of
the
Gospell
above
the
Law
,
which
the
Apostle
addeth
,
and
insisteth
upon
it
more
largely
then
upon
all
the
rest
;
and
that
is
,
the
comfortable
plainnesse
and
perspicuity
of
the
Doctrine
and
Ministry
of
it
,
verse
the
twelfth
;
Seeing
we
have
such
hope
,
wee
use
great
plainnesse
of
Speech
.
In
which
it
excelled
the
Ministry
of
Moses
,
which
was
in
much
difficulty
and
obscurity
,
and
that
in
a
threefold
respect
layd
downe
in
the
13
,
14
,
and
15
verses
.
1.
The
Matter
of
it
was
terrible
,
tending
to
the
shame
,
confusion
of
face
,
and
condemnation
of
the
hearers
;
insomuch
as
they
were
notable
to
stand
before
him
nor
stedfastly
to
behold
his
face
,
it
was
such
a
dazling
and
amazing
light
that
shined
in
his
Ministry
.
2.
The
Manner
of
delivery
was
in
obscure
and
darke
expressions
,
that
the
Children
of
Israel
could
not
see
to
the
end
of
that
which
is
abolished
:
that
is
,
they
could
not
see
the
drift
and
scope
of
his
Ministery
,
by
reason
of
the
Types
and
Shadowes
,
which
was
the
vaile
hee
put
upon
his
face
.
3.
Their
minds
were
blinded
,
there
was
a
vaile
upon
their
hearts
,
which
is
evident
by
experience
in
the
Jewes
at
this
day
;
who
so
cleave
in
their
affections
to
Moses
,
and
to
the
Shadowes
and
Ceremonies
of
his
Ministry
,
that
they
reject
the
scope
and
end
of
it
,
which
is
Jesus
Christ
crucified
.
And
they
can
doe
no
other
;
for
although
the
vaile
that
was
upon
Moses
face
by
removed
,
as
it
is
by
the
doctrine
of
the
Gospell
,
which
sheweth
us
in
all
possible
plainnesse
what
the
drift
and
meaning
of
Moses
was
in
all
those
Types
and
Ceremonies
,
yet
untill
the
Gospel
in
the
Spirit
and
efficacy
of
it
commeth
home
to
their
hearts
,
and
taketh
off
the
vayle
that
is
upon
their
hearts
also
:
that
is
,
untill
their
naturall
blindnesse
and
obstinacy
be
taken
away
,
which
cannot
be
(
but
is
rather
increased
)
by
the
Law
,
(
for
although
Moses
bee
read
,
yet
untill
this
day
remaineth
the
same
vayle
untaken
away
,
)
the
Jewes
will
unavoydably
abide
in
their
Ignorance
and
bondage
.
Now
in
opposition
to
this
darknesse
and
obscurity
of
the
Law
in
all
those
respects
,
the
Apostle
exalteth
the
Gospell
in
this
high
and
excellent
privilege
of
it
,
That
it
is
plaine
,
and
evident
,
and
full
of
demonstration
;
and
that
the
light
of
it
is
not
terrifying
and
amazing
,
but
sweet
and
comfortable
;
so
that
wee
may
with
much
liberty
and
boldnesse
of
Spirit
looke
constantly
upon
the
great
&
glorious
things
set
before
us
in
it
,
although
it
be
no
other
but
the
glory
of
the
Lord
Jesus
Christ.
And
there
is
moreover
such
an
efficacy
and
working
power
in
this
Ministery
of
the
Gospell
,
as
it
will
not
suffer
men
to
remaine
the
same
without
alteration
,
as
they
did
under
Moses
Ministery
,
though
hee
was
read
daily
;
but
it
will
change
them
even
into
the
Image
of
Jesus
Christ
,
and
the
carry
them
on
still
in
that
Image
and
likenesse
from
one
degree
of
glory
to
another
,
after
a
most
admirable
and
spirituall
manner
of
working
.
This
speciall
excellency
and
prerogative
of
the
Gospell
is
laid
downe
in
the
two
last
verses
of
this
Chapter
,
which
are
the
words
upon
which
wee
shall
more
largely
insist
in
the
following
discourse
.
Vers.
17.
Now
the
Lord
is
that
Spirit
,
and
where
the
Spirit
of
the
Lord
is
,
there
is
liberty
.
The
Lord
is
that
Spirit
that
takes
away
the
vaile
,
that
is
spoken
of
before
.
Hee
sets
downe
what
Christ
is
,
by
what
he
doth
;
Christ
is
that
Spirit
,
because
he
gives
the
Spirit
.
And
then
a
sweet
effect
of
the
Spirit
of
Christ
,
Where
the
Spirit
of
Christis
,
there
is
liberty
.
The
Spirit
here
is
not
taken
for
the
person
of
God
;
as
if
the
Holy
Ghost
had
said
,
The
Lord
is
a
Spirit
,
and
not
a
bodily
thing
,
though
that
be
a
truth
.
And
as
it
is
not
meant
naturally
,
so
not
personally
,
Christ
is
that
Spirit
,
as
if
Christ
were
the
holy
Ghost
,
that
were
a
confusion
of
persons
;
nor
as
restrained
to
the
third
person
;
the
holly
Ghost
is
the
Spirit
.
Neither
(
as
some
heretofore
would
have
it
)
to
shew
that
the
Spirit
is
Iehovah
,
God
:
It
is
neither
to
shew
that
Christ
is
God
,
nor
that
the
Spirit
is
God
,
nor
that
Christ
is
the
holy
Ghost
:
But
it
is
meant
in
regard
of
a
speciall
dispensation
,
The
Lord
is
that
Spirit
;
that
is
,
the
Lord
Iesus
Christ
,
who
is
the
Lord
of
his
Church
by
marriage
,
office
,
&c.
is
that
Spirit
;
that
is
,
hee
1.
hath
the
Spirit
in
himselfe
eminently
;
and
,
2.
dispenseth
and
giveth
the
Spirit
unto
others
;
all
receiving
the
Spirit
from
him
as
the
common
root
and
fountaine
of
all
spirituall
gifts
.
First
,
he
was
that
Spirit
,
as
having
the
holy
Ghost
in
himselfe
as
man
,
the
holy
Ghost
filled
the
Humane
Nature
,
and
made
it
spirituall
:
The
Spirit
is
all
in
all
in
the
Humane
nature
of
Christ
,
and
whatsoever
hee
doth
,
he
doth
,
as
it
were
,
being
full
of
the
Spirit
,
in
himselfe
.
He
gives
the
Spirit
as
God
,
and
receives
it
as
man
;
so
hee
both
gives
and
receives
:
the
Spirit
proceedeth
from
the
Father
and
the
Sonne
as
God
,
but
the
Spirit
sanctified
Christ
as
man
,
as
it
did
in
the
Virgins
womb
;
the
holy
Ghost
sanctified
that
blessed
masse
of
his
body
;
it
sanctified
him
,
and
filled
him
with
all
graces
and
gifts
;
whereupon
it
is
said
he
received
the
Spirit
without
measure
;
that
is
,
in
●bundance
:
Christ
hath
the
Spirit
in
himselfe
in
a
more
eminent
excellent
manner
than
all
others
;
and
it
must
needs
be
so
for
these
reasons
:
1.
From
the
neere
union
betweene
the
Humane
na●ure
and
the
Divine
,
they
●re
one
person
;
therefore
●here
is
more
Spirit
in
Christ
than
in
all
creatures
,
●ut
them
together
;
then
in
all
the
Angels
,
and
all
men
,
because
the
Divine
nature
is
nearer
to
Christ
,
then
it
is
to
the
Angels
,
or
to
any
creature
.
2.
Christ
hath
the
Spirit
without
measure
,
both
in
regard
of
extention
and
intention
(
as
we
say
,
)
he
hath
all
graces
in
all
degrees
,
even
next
to
an
infinite
;
all
others
have
it
in
their
measure
and
proportion
.
3.
The
Spirit
doth
rest
upon
Christ
invariably
;
in
other
men
that
have
the
Spirit
it
ebbes
and
flowes
,
it
is
sometimes
more
,
and
sometimes
lesse
;
there
be
spirituall
desertions
,
not
onely
in
regard
of
comfort
,
but
in
regard
of
grace
(
though
not
totally
;
)
but
the
Spirit
rests
●n
Christ
eternally
in
a
full
●easure
:
and
therefore
you
have
it
thus
in
Esa.
11.
2.
The
Spirit
of
the
Lord
shall
rest
upon
him
,
the
Spirit
of
Wisedome
and
Vnder
standing
,
the
Spirit
of
Counsell
and
might
,
&c.
4.
By
reason
of
his
place
or
offices
in
relation
to
the
Church
,
as
Head
,
Husband
,
King
,
Priest
,
Prophet
,
&c.
the
Head
is
made
by
nature
the
seat
of
the
more
noble
faculties
;
as
of
Seeing
,
Hearing
,
Understanding
,
Iudgeing
;
and
is
furnished
accordingly
with
greater
plenty
of
spirits
,
for
the
ruling
and
governing
the
whole
body
;
so
Christ
is
the
head
of
the
Church
,
and
the
governement
of
all
the
world
is
laid
upon
him
,
and
all
excellencies
are
derived
from
him
unto
all
his
members
,
as
from
the
Root
life
is
derived
unto
all
the
branches
;
and
therefore
he
must
needs
have
the
Spirit
in
greatest
abundance
:
his
fulnesse
of
the
Spirit
is
as
the
fulnesse
of
the
fountaine
,
ours
is
but
as
the
fulnesse
of
the
Cister●●
;
hee
hath
grace
in
the
Spring
,
wee
have
it
but
in
the
Conduit
;
his
graces
are
primitive
,
ours
derivative
;
we
have
nothing
but
what
wee
have
received
;
therefore
it
is
sayd
,
hee
hath
the
oyle
of
gladnesse
powred
upon
him
above
his
fellowes
.
Hee
hath
his
name
from
Annoynting
,
Christ.
Hee
was
annoynted
;
that
is
,
separated
and
ordained
to
the
office
of
Media●orship
,
by
annoynting
,
not
properly
,
that
is
,
with
any
materiall
oyle
,
but
with
the
Spirit
;
this
was
in
regard
of
his
Humane
nature
onely
,
but
it
was
above
his
fellowes
;
that
is
,
above
all
Kings
and
Priests
,
for
they
are
his
fellowes
in
regard
of
titles
;
hee
was
above
them
all
,
for
all
have
their
annoynting
from
him
,
therefore
he
is
the
King
of
Kings
,
and
the
Prophet
of
Prophets
&c.
Also
above
all
his
fellowes
;
as
we
take
his
fellowes
;
for
Christians
,
they
are
his
fellowes
;
I
goe
to
my
God
,
and
your
God
,
&c.
he
is
the
first
borne
amongst
them
,
and
in
all
things
hee
hath
the
preeminence
.
5
Hee
is
to
be
as
the
patterne
,
we
are
to
follow
him
▪
wee
are
predestinated
to
be
conformed
to
●im
,
and
to
grow
up
to
that
fulnesse
which
is
in
him
;
and
in
thi●
respect
there
is
cause
why
hee
should
have
the
Spirit
and
all
the
graces
of
it
is
greater
abundance
,
that
hee
might
exceed
all
,
even
Christians
of
greatest
growth
and
perfection
:
hee
is
to
bee
a
patterne
and
example
to
all
,
to
the
strongest
as
wel
as
to
the
weake
.
Eve●
Paul
himselfe
,
who
was
〈◊〉
Leader
to
others
,
for
the
excellency
of
the
grace
〈◊〉
Christ
that
was
in
him
,
〈◊〉
a
follower
of
Christ
;
Be
〈◊〉
followers
of
mee
,
as
I
am
of
Christ.
Q.
When
did
this
fulnesse
of
the
Spirit
come
upon
Christ
,
when
had
hee
it
?
Ans.
There
was
a
fulnesse
of
the
Spirit
powred
out
upon
Christ
in
the
union
of
the
Humane
nature
with
the
Divine
;
Vnion
and
Vnction
went
together
:
there
was
annoynting
of
the
Spirit
,
together
with
the
union
of
the
Spirit
.
2.
There
was
a
more
full
manifestation
of
the
Spirit
in
his
Baptisme
;
when
the
holy
Ghost
fell
on
him
in
the
shape
of
a
Dove
,
then
he
received
the
Spirit
,
hee
was
to
enter
into
the
Minist●ry
of
the
Gospell
;
the
Spirit
of
the
Lord
God
was
upon
him
,
because
hee
had
anoynted
him
to
Preach
good
tidings
unto
the
meek
,
&c.
Esa.
61.
1.
3.
But
the
fullest
degree
of
declaration
and
manifestation
of
the
Spirit
upon
Christ
,
was
after
his
Resurrection
:
after
he
had
satisfied
fully
for
our
salvation
,
then
the
stop
of
his
glory
was
taken
away
:
For
to
worke
our
salvation
,
there
was
a
keeping
backe
of
the
glory
of
Christ
from
his
Humane
nature
,
that
hee
might
bee
abased
to
suffer
for
us
;
when
hee
had
fully
suffered
for
us
,
that
stay
of
his
glory
,
his
abasement
was
taken
away
,
and
then
nothing
appeared
but
all
glory
and
Spirit
in
Christ.
All
things
were
put
under
his
feet
,
and
he
was
set
upon
his
Throne
as
a
glorious
King
:
His
Priestly
Office
appeared
in
his
death
;
his
Propheticall
Office
,
before
his
death
;
but
then
hee
appeared
to
be
King
,
and
Lord
of
all
in
the
Resurrection
.
Thus
wee
see
how
Christ
is
that
Spirit
;
that
is
,
hee
is
full
of
the
Spirit
in
regard
of
himselfe
.
Secondly
,
he
is
that
Spirit
in
regard
of
his
dispensations
towards
his
Church
and
Children
:
The
Lord
is
that
Spirit
;
that
is
,
1.
of
all
truths
,
and
2.
of
all
persons
,
to
give
life
and
quickning
to
them
.
First
of
truths
:
what
is
the
scope
of
the
whole
scriptures
,
but
Christ
?
from
the
first
Promise
of
the
blessed
Seed
,
The
Seed
of
the
woman
shall
break
the
Serpents
head
,
to
the
end
of
the
book
?
What
is
all
the
Scriptures
without
Christ
?
The
Law
is
a
dead
letter
,
yea
and
so
is
the
Gospell
too
without
Christ
,
hee
is
that
Spirit
which
gives
life
unto
all
the
Scriptures
;
Moses
without
Christ
is
but
a
shadow
without
a
body
,
or
a
body
without
a
soule
.
Take
away
Christ
,
what
was
the
Brazen
Serpent
?
What
was
the
Arke
?
What
were
the
Sacrifices
?
What
is
all
?
Is
not
Christ
all
in
all
these
?
The
Kings
,
and
Pr●ests
,
and
〈◊〉
they
were
types
of
Christ
,
all
the
Promises
they
were
made
and
fulfilled
in
Christ
,
the
Law
Ceremoniall
aymed
at
Christ
,
the
Law
Morall
is
to
drive
us
to
Christ
,
Christ
is
the
Spirit
of
all
;
and
the
Scripture
without
Christ
,
it
is
but
a
meere
dead
thing
,
it
is
but
a
shell
without
a
kernell
,
as
it
is
to
the
Iewes
at
this
day
.
2.
Christ
is
that
Spirit
,
in
regard
of
persons
,
quickning
them
;
hee
is
an
universall
Principle
of
spirituall
life
,
infusing
it
into
al
his
Church
and
Children
:
Christ
is
alwayes
with
his
Church
from
the
beginning
of
the
world
,
and
will
bee
to
the
end
.
It
was
no
losse
to
the
Church
that
Christ
in
his
bodily
presence
l●ft
it
,
for
hee
left
them
the
Comforter
,
his
Spirit
,
by
which
he
wrought
greater
workes
after
his
Ascension
than
hee
did
before
.
He
is
annoynted
with
the
oyle
of
gladnesse
and
grace
,
above
his
fellowes
,
but
all
was
for
his
fellowes
;
whatsoever
he
is
,
or
hath
,
all
is
for
his
Church
and
Children
;
for
us
he
was
borne
,
for
us
he
was
given
;
hee
is
a
King
,
a
Priest
,
a
Prophet
for
us
:
he
dyed
for
us
,
he
rose
againe
for
us
.
And
he
doth
all
he
doth
toward
the
Church
,
as
hee
hath
the
Spirit
,
and
by
the
Spirit
.
The
Father
is
the
first
in
the
Trinity
,
from
whom
all
comes
;
and
the
Son
by
whom
all
things
are
;
but
the
holy
Ghost
is
the
immediat
worker
of
all
things
,
next
the
creature
;
all
things
are
applied
from
God
the
Father
,
through
the
Sonne
,
by
the
Spirit
:
what
Christ
wrought
,
and
what
the
Father
in
wisdome
devised
,
was
applyed
by
the
Spirit
:
and
so
the
framing
of
us
to
be
fit
for
such
a
glorious
condition
as
wee
have
by
Christ
,
is
also
by
the
Spirit
.
And
this
is
the
reason
why
Christ
giveth
the
Spirit
to
those
to
whom
hee
purposeth
to
give
faith
or
love
,
or
to
worke
any
gracious
worke
.
For
where
Christ
saveth
he
doth
it
not
onely
by
merit
and
satisfying
the
wrath
of
God
for
us
,
but
also
by
san●tifying
and
effectuall
working
in
us
,
that
he
might
be
a
perfect
Saviour
.
Now
the
Essentiall
vigour
and
operative
Principle
in
all
things
,
either
wrought
by
or
from
the
Father
or
the
Sonne
,
is
the
Spirit
.
As
in
Man
there
is
his
will
from
which
he
resolveth
and
purposeth
,
there
is
wisedome
and
understanding
by
which
hee
proceedeth
,
and
then
there
is
a
vigorous
power
in
man
by
which
he
executeth
and
doth
all
:
so
is
it
in
this
working
of
God
;
the
Father
plotteth
and
determineth
of
what
is
to
be
done
;
the
Sonne
,
who
is
the
wisdome
of
the
Father
,
dispenseth
what
the
Father
willeth
;
the
holy
Spirit
,
the
power
of
both
,
finisheth
and
worketh
all
upon
us
,
and
therefore
hee
is
called
the
power
of
the
highest
,
Luk.
1.
35.
Whatsoever
works
come
from
God
to
the
creature
in
generall
,
and
are
wrought
in
the
world
as
works
of
Creation
and
providence
,
are
immediately
by
the
holy
Spirit
,
nakedly
considered
,
as
the
third
person
comming
from
the
Father
and
the
Sonne
.
And
in
those
speciall
workes
,
wrought
in
his
Church
and
on
his
Children
,
all
things
commeth
from
the
holy
Ghost
,
but
not
simply
considered
as
the
third
person
,
but
as
hee
is
the
Spirit
of
Christ
;
that
is
,
first
sanctifying
and
filling
the
Humane
Nature
of
Christ
,
and
then
sanctifying
and
filling
us
;
Christ
could
not
give
the
holy
Ghost
immediately
to
us
,
wee
being
in
enmity
with
God
,
and
separated
from
him
through
our
sinnes
,
but
he
must
first
take
it
to
himselfe
,
who
having
by
his
death
and
sufferings
reconciled
us
to
his
Father
,
and
purchased
the
Spirit
for
us
,
may
now
dispense
and
give
forth
his
Spirit
to
us
.
If
we
had
stood
in
Adam
,
wee
should
not
have
received
grace
so
as
now
we
doe
;
for
we
should
have
received
it
from
the
first
Adam
but
as
from
a
man
;
now
wee
receive
it
not
from
meere
man
,
but
(
which
is
much
more
)
from
the
second
Adam
,
who
is
God-man
:
nay
,
Adam
himselfe
received
not
his
grace
after
so
glorious
a
manner
as
we
doe
,
for
he
received
it
from
the
Spirit
nakedly
considered
as
the
third
person
in
the
Trinity
,
and
as
all
other
creatures
received
their
excellencies
:
but
wee
receive
it
from
the
holy
Spirit
,
which
doth
not
onely
proceed
from
the
Father
and
the
Son
,
but
commeth
,
as
it
were
,
through
our
owne
nature
(
which
was
marvellously
united
to
God
the
Sonne
,
and
made
one
with
him
)
unto
us
,
and
worketh
in
us
.
The
first
Adam
was
a
living
soule
,
the
last
Adam
was
a
quickning
Spirit
:
he
quickened
himselfe
when
he
was
dead
,
and
hee
quicke●s
all
his
members
too
:
first
,
hee
receives
the
Spirit
himselfe
,
and
the
same
Spirit
that
filled
and
sanctified
his
humane
nature
,
the
sam●
Spirit
sanctifieth
his
Church
which
hee
loves
even
as
himselfe
,
as
he
loveth
that
his
owne
humane
nature
,
which
the
holy
Ghost
sanctified
,
so
doth
he
love
his
owne
mysticall
body
,
his
Church
,
being
mystically
united
to
him
,
and
sanctifieth
it
by
the
same
Spirit
.
Christ
dispenseth
his
Spirit
unto
us
,
as
Head
of
his
Church
;
and
this
he
doth
in
divers
respects
.
1.
As
he
is
God
,
by
way
of
immediate
influence
;
he
powreth
it
out
upon
us
as
the
prime
and
pricipall
cause
;
and
this
he
doth
as
God
,
not
as
man
,
for
the
Man-hood
cannot
worke
above
it selfe
,
it
cannot
doe
the
worke
of
God
,
it
cannot
worke
grace
or
give
the
Spirit
.
2.
As
he
is
Man
,
(
considered
as
joyned
together
with
the
God-head
)
by
way
of
merit
and
satisfaction
,
he
procureth
the
Spirit
to
bee
given
&
powred
out
,
which
is
done
by
the
Father
and
the
Sonne
on
all
those
who
are
beloved
in
the
Sonne
;
so
that
the
Spirit
is
given
by
Christ
,
with
the
Father
,
as
Mediator
,
Meritoriously
:
for
hee
by
suffering
and
satisfying
,
procured
the
gift
.
Christ
himselfe
is
the
first
gift
,
yea
the
greatest
that
ever
was
given
,
the
giving
of
Christ
to
dye
,
to
satisfie
the
wrath
of
God
,
and
to
obtaine
eternall
life
:
Next
to
〈◊〉
maine
gift
is
the
gift
of
the
Spirit
,
in
which
is
the
seed
of
all
gifts
and
graces
;
and
this
we
have
by
his
Merit
and
Mediatorship
.
Yet
this
wee
must
likewise
remember
,
that
although
Christ
be
sayd
to
give
the
Spirit
,
as
he
doth
,
yet
the
holy
Spirit
giveth
it selfe
too
;
for
there
is
such
an
unity
in
the
Trinity
of
consent
and
nature
,
that
though
the
Father
and
the
Sonne
send
the
Spirit
,
yet
the
Spirit
comes
of
his
owne
selfe
;
though
the
Father
and
the
Sonne
give
the
Spirit
,
yet
the
Spirit
giveth
himselfe
.
3.
Wee
have
the
Spirit
from
Christ
not
onely
by
way
of
Merit
,
but
in
some
kind
by
way
of
Example
;
hee
is
the
exemplary
cause
of
all
graces
in
us
;
looking
to
whom
,
wee
are
transformed
(
as
wee
shall
see
afterwards
)
from
glory
to
glory
:
For
when
wee
consider
that
Christ
hath
done
so
much
for
us
,
as
to
save
us
,
and
redeeme
us
,
and
dye
for
us
,
this
begetteth
a
love
in
us
to
Christ
,
and
makes
us
often
to
thinke
of
him
,
and
desirous
to
imitate
him
,
as
wee
usually
doe
such
as
we
love
and
highly
esteeme
of
.
The
dispensation
of
the
Spirit
is
in
most
abundance
after
the
resurrection
of
Christ
,
as
hee
appeared
in
himselfe
then
to
bee
most
spirituall
and
glorious
after
he
rose
againe
,
so
then
being
as
the
Sun
in
its
full
height
and
perfect
beauty
,
casteth
his
beames
most
plentifully
abroad
,
and
that
for
these
reasons
:
1.
Because
then
hee
having
finished
the
worke
of
Redemption
,
and
satisfied
the
wrath
of
God
fully
,
and
given
contentment
to
Divine
Justice
,
and
accomplished
all
by
his
death
,
there
was
nothing
to
hinder
the
blessed
gift
of
the
Spirit
.
It
is
sayd
,
that
before
,
the
holy
Ghost
was
not
given
,
because
Christ
was
not
glorified
:
The
gift
of
the
holy
Ghost
especially
depends
upon
the
glorifying
of
Christ
,
when
he
had
fulfilled
the
worke
of
Redemption
,
and
was
raised
to
glory
,
God
being
pacified
,
gave
the
holy
Ghost
as
a
gift
of
his
favour
.
2.
Then
againe
after
his
Resurrection
and
Ascension
he
did
give
the
holy
Ghost
more
abundantly
than
before
to
his
Church
,
because
now
hee
is
in
heaven
,
and
hath
the
advantage
of
the
place
,
being
exalted
on
high
:
As
that
glorious
creature
the
Sunne
,
by
the
advantage
it
hath
,
being
placed
in
the
heavens
above
us
,
is
able
to
shine
upon
the
greatest
part
of
the
earth
at
all
times
;
and
wee
need
not
call
the
Sunne
downe
from
its
place
to
come
into
our
houses
,
or
fields
,
or
gardens
;
no
,
where
it
is
seated
in
its
proper
place
or
orbe
,
it
hath
the
best
opportunity
in
most
abundance
and
largest
extent
to
send
downe
heat
,
and
light
,
and
influence
to
inferiour
things
:
So
Christ
doth
his
Church
more
good
now
he
is
in
heaven
,
from
whence
he
sends
the
Spirit
,
then
hee
could
doe
if
hee
were
below
;
because
though
his
Humane
nature
be
confined
in
heaven
,
his
person
is
every
where
:
and
being
ascended
now
farre
above
all
heavens
,
he
giveth
gifts
more
liberally
and
plentifully
,
insomuch
as
he
filleth
all
things
,
Eph.
4.
hee
enlargeth
the
tents
of
his
Gospel
,
and
hath
taken
in
a
greater
people
to
himselfe
.
We
see
in
Winter
when
the
Sunne
is
low
and
neare
the
earth
,
all
things
are
dead
,
and
cold
;
but
when
the
Sunne
in
the
Spring
commeth
to
over-top
us
,
to
bee
in
a
higher
point
above
us
,
wee
see
how
all
things
put
a
new
garment
upon
them
,
there
is
a
new
vigour
and
freshnesse
in
them
;
so
there
was
more
abundant
vigour
of
the
Spirit
when
Christ
came
in
the
Flesh
,
his
vertue
appeared
much
more
every
way
then
before
.
But
when
this
blessed
Sonne
of
righteousnesse
was
advanced
,
and
seated
at
the
right
hand
of
his
Father
,
where
his
Nature
was
perfectly
inriched
,
and
perfectly
adorned
with
all
kind
of
graces
whatsoever
in
the
highest
glory
of
them
;
his
influence
of
light
and
heat
now
beginneth
to
be
increased
,
and
the
efficacy
and
working
of
it
to
bee
felt
every
where
.
The
glorious
beams
of
the
Sunne
beganne
to
be
scattered
,
and
the
light
of
the
Gospel
to
shine
to
a
greater
number
of
people
;
now
there
was
no
respect
of
persons
,
whether
Jew
or
Gentile
,
bond
or
free
,
male
or
female
,
all
was
one
,
the
Commission
was
enlarged
to
all
;
Mark.
16.
Goe
preach
the
Gospell
to
every
Creature
;
and
with
the
Word
the
Spirit
went
,
and
was
received
,
and
those
that
were
added
to
the
Church
,
even
such
as
should
be
saved
,
were
many
thousands
.
Thus
have
wee
opened
the
meaning
of
the
words
,
and
shewed
how
Christ
is
that
Spirit
,
both
in
respect
of
the
Spirits
being
eminently
in
him
,
and
his
giving
of
it
,
and
spirituall
gifts
by
it
;
all
the
vigour
,
and
life
,
and
influence
we
have
,
that
is
spirituall
and
supernaturall
,
and
above
the
ordinary
course
,
is
from
the
Spirit
▪
and
whatsoever
the
Spirit
hath
,
or
doth
for
us
,
is
done
as
sent
from
Christ
,
in
whom
the
Spirit
is
in
all
fulnesse
:
Now
wee
shall
shew
how
many
wayes
the
consideration
of
these
truths
will
be
profitable
and
usefull
to
us
in
the
course
o●
our
lives
,
and
for
the
comfort
of
our
spirits
.
Vse
.
Christ
is
the
Spirit
of
the
Scriptures
,
of
all
Truths
of
all
Ordinances
.
Wee
may
be
this
bee
able
to
reconcile
the
Scriptures
,
one
place
with
another
,
where
they
s●eme
to
contradict
:
The
Law
is
said
to
be
a
〈…〉
,
a
ministr
ation
of
condemnation
,
&c.
2.
Cor.
●
.
but
in
the
19.
Psal.
there
it
is
sayd
,
The
Law
of
the
Lord
is
perfect
,
converting
the
soule
,
&c.
These
places
are
thus
reconciled
:
The
Law
is
said
to
be
dead
,
so
it
is
without
Christ
,
without
the
Spirit
which
quickneth
,
and
so
is
●he
Gospell
too
,
even
a
savour
of
death
;
and
so
are
the
Sacraments
also
as
well
as
the
Word
,
dead
Ordinances
if
Christ
be
not
in
them
.
The
Law
is
sayd
to
be
perfect
,
and
to
convert
the
soule
;
so
it
doth
when
the
Spirit
goeth
along
with
●t
,
as
it
did
ordinarily
before
Christ
came
in
the
flesh
,
as
in
Davids
time
;
but
after
Christ
was
come
,
who
was
the
substance
of
those
shadowes
,
they
became
beggerly
Rudiments
,
as
in
Pauls
time
;
and
the
Spirit
did
not
worke
with
them
,
but
with
the
Gospel
,
the
hearing
of
Faith
,
Gal.
3.
2.
Vse
.
And
we
may
understand
likewise
from
hence
,
what
the
reason
is
that
an
Ordinance
at
one
time
differeth
so
much
from
it selfe
at
another
time
in
respect
of
the
life
and
comfort
of
it
,
as
we
often
find
even
in
our
owne
experience
;
as
also
why
the
same
Ordinance
(
be
it
the
Word
or
Sacrament
,
&c.
)
at
the
same
time
is
profitable
to
one
,
and
another
hath
no
benefit
at
all
by
it
:
This
is
from
the
presence
or
absence
of
Christ
,
who
is
that
Spirit
.
What
is
the
reason
that
Wine
,
or
Aqua-vitae
,
doth
more
refresh
and
strengthen
then
common
water
?
It
is
of
the
same
substance
,
of
the
same
colour
that
other
water
is
?
but
there
is
more
spirit
in
it
;
all
things
worke
answerable
to
the
spirits
that
is
in
them
So
what
is
the
reason
that
●he
reading
or
hearing
of
●he
same
thing
affecteth
one
,
●nd
not
another
at
all
?
the
●ubstance
of
the
thing
is
the
●ame
,
but
the
spirit
is
not
●he
same
;
the
spirit
goeth
with
the
one
,
and
not
with
●he
other
.
Wee
grant
that
our
negligence
in
preparation
and
attention
,
our
pride
and
earthly-mindednesse
,
our
want
of
faith
to
mingle
with
the
Word
;
these
,
or
●he
like
,
may
be
causes
why
wee
are
many
times
sent
●mpty
away
:
yet
this
still
●ust
be
observed
as
a
most
●vident
truth
,
that
all
the
efficacy
and
fruit
of
any
Or●inance
dependeth
upon
Christs
being
present
in
it
who
is
that
Spirit
that
quickneth
.
〈◊〉
most
powerfull
meanes
that
ever
was
ordayned
for
our
good
,
will
be
dead
and
heartlesse
if
hee
be
not
there
,
by
his
Spirit
to
put
life
into
it
:
It
may
seem●
strange
what
Iohn
saith
,
chap.
6.
The
flesh
profiteth
nothing
.
The
flesh
of
Christ
,
our
nature
which
Christ
tooke
,
and
in
which
so
much
was
wrought
for
us
,
which
is
the
greatest
Ordinance
o●
〈…〉
this
flesh
profiteth
not
nor
will
there
be
any
benefit
of
it
,
if
it
be
not
applied
unto
us
spi●●●ually
;
for
it
is
not
the
flesh
simply
considered
,
but
as
by
it
,
and
with
it
we
receive
the
Spirit
of
Christ
;
which
Spirit
quickneth
and
maketh
the
fl●sh
o●
Christ
meat
indeed
.
As
i●
is
with
the
flesh
of
Christ
,
〈◊〉
with
all
other
ordinan●es
,
the
Scriptures
profit
●othing
,
preaching
profit●th
nothing
,
the
Sacra●ents
will
profit
nothing
,
●●here
is
none
of
these
will
〈◊〉
meate
indeede
,
unlesse
〈◊〉
spirit
of
Christ
quic●●en
them
.
Therefore
we
ought
to
〈◊〉
with
all
the
ordi●●nces
of
God
,
a
desire
●●at
Christ
would
joyne
●●is
spirit
,
and
make
them
●ffectuall
:
wee
ought
to
●ome
to
the
ordinances
in
〈◊〉
dependance
upon
Christ
●or
a
blessing
upon
them
,
〈◊〉
for
his
presence
in
●●em
,
who
is
the
life
and
●cope
of
all
,
and
then
wee
●hould
not
finde
such
dul●esse
,
and
deadnesse
in
them
.
It
is
the
sinne
o●
this
age
this
formality
,
it
is
the
sinne
of
those
tha●
have
any
thing
in
them
(
set
desperate
drunkard●
and
roarers
and
such
wretches
a
side
,
as
plainely
discover
themselves
to
be
acted
by
the
spirit
o●
the
Devill
)
take
them
tha●
conforme
themselves
i●
any
fashion
to
religion
,
the
killing
sinne
that
they
ly●
under
is
this
same
dea●
formality
;
they
will
heare
a
Sermon
now
and
then
,
looke
on
a
booke
,
and
i●
may
be
pray
morning
and
evening
;
but
never
looke
up
to
the
living
and
quickning
spirit
Iesus
Christ
,
so
that
all
they
doe
is
dead
and
loathsome
,
like
sal●
that
hath
no
savour
.
What
is
the
best
liquor
if
it
hath
lost
its
life
and
spirit
,
but
flat
and
unsavory
?
and
blood
when
the
spirits
are
out
of
it
,
what
is
it
but
loathsome
goare
,
so
are
all
their
performances
,
even
like
sacrifices
that
had
no
fire
in
them
,
the
Lord
loathed
such
sacrifices
as
he
did
Cains
,
and
so
hee
doth
all
our
flat
and
livelesse
services
,
yea
and
our
persons
too
,
being
as
Iude
saith
,
fleshly
,
and
not
having
the
spirit
.
Vse
.
3
What
neede
is
there
,
that
we
should
sanctifie
all
we
take
in
hand
by
prayer
,
when
we
goe
to
heare
a
Sermon
,
when
wee
take
up
the
Bible
to
reade
a
Chapter
alone
by
our selves
,
or
in
our
families
,
we
should
lift
up
our
eyes
and
hearts
,
and
voyces
to
heaven
,
we
should
say
to
Christ
,
Lord
joyne
thy
Spirit
,
be
present
with
us
,
without
thee
thy
Word
is
dead
,
our
hearts
are
dead
,
and
will
harden
under
the
meanes
,
and
darken
in
the
light
,
and
we
shall
fall
under
the
heavie
condemnation
of
these
secure
and
formall
times
,
if
thou
leavest
us
.
Vse
4
Christ
is
sayd
to
be
that
spirit
,
to
send
the
spirit
as
God
,
and
to
receive
it
as
man
,
in
fulnesse
,
and
that
for
our
sakes
,
it
is
a
point
of
much
comfort
,
that
there
is
such
abundance
of
Spirit
in
our
nature
in
Christ
,
and
for
the
behalfe
of
the
Church
,
that
wee
have
a
fulnesse
to
receive
of
:
It
was
a
comfort
to
Iosephs
brethren
,
and
that
family
,
that
Ioseph
was
full
of
honour
,
and
rules
the
second
in
the
kingdome
,
therefore
they
should
want
nothing
that
was
good
in
Egypt
;
is
it
not
a
comfort
for
Christians
to
know
that
Christ
is
the
spirit
,
that
he
hath
the
spirit
to
give
,
the
spirit
of
wisedome
in
all
straights
,
the
spirit
of
truth
to
keepe
us
from
all
errours
,
the
spirit
of
strength
for
all
services
,
the
spirit
of
comfort
for
all
afflictions
,
hee
that
is
their
Lord
,
hath
abundance
of
spirit
in
him
,
and
for
them
;
therefore
when
we
want
any
grace
,
or
gift
of
the
spirit
,
wee
should
goe
to
Christ
,
for
God
doth
all
by
Christ
,
Christ
doth
all
by
the
spirit
,
desire
Christ
that
hee
would
vouchsafe
his
spirit
to
rule
us
,
counsell
us
,
comfort
us
,
and
strengthen
us
.
Therefore
in
our
emptinesse
,
(
as
indeede
we
are
empty
creatures
of
our selves
)
let
us
goe
to
Christ
for
the
spirit
,
he
hath
received
that
fulnesse
for
us
,
desire
him
that
out
of
his
fulnesse
,
he
would
vouchsafe
to
give
unto
us
.
It
is
the
reason
why
Christians
are
so
dead
,
and
so
dull
,
and
so
darke
in
their
spirits
,
they
doe
not
first
consider
themselves
,
and
then
goe
to
Christ
,
we
should
all
,
in
all
exigents
whatsoever
,
make
use
of
this
our
great
high
Treasurer
,
the
great
high
Steward
of
heaven
and
earth
,
of
this
our
Ioseph
,
the
second
Person
in
heaven
,
he
is
at
the
right
hand
of
God
,
and
all
to
fill
his
Church
with
his
spirit
,
our
comfort
is
now
that
our
strength
and
comfort
lyes
hid
in
Christ
,
that
is
neere
to
us
as
man
,
and
neere
to
God
as
God
,
he
is
betweene
the
Father
and
us
,
he
is
neere
the
Father
as
being
of
the
same
nature
with
him
,
hee
is
neere
us
as
being
of
the
same
nature
with
us
,
so
being
a
Mediatour
in
office
,
and
being
so
fit
for
a
Mediator
in
nature
what
a
comfort
is
this
.
Indeed
there
is
no
comming
to
God
,
no
entercourse
betweene
God
and
us
immediately
,
but
betweene
God-man
and
God
and
us
,
who
is
the
Mediatour
betweene
God
and
us
,
hee
comes
betweene
,
in
Christ
we
goe
to
God
,
in
our
flesh
in
our
nature
,
and
in
Christ
,
and
from
Christ
,
and
by
Christ
,
we
have
all
grace
and
comfort
;
from
Christ
we
have
all
as
God
,
together
with
the
holy
Ghost
,
and
the
Father
,
and
wee
have
all
in
Christ
as
a
head
and
husband
,
and
we
have
all
through
Christ
,
as
mediator
by
his
merit
,
therefore
wee
should
goe
to
Christ
every
way
.
Vse
5
Let
us
labour
to
bee
in
Christ
that
we
may
get
the
Spirit
it
is
of
great
necessity
that
wee
should
have
it
.
Above
all
things
next
to
redemption
by
Christ
,
labour
for
the
spirit
of
Christ.
Christ
is
our
Saviour
,
not
onely
by
merit
and
satisfaction
,
but
by
efficacy
and
grace
,
that
is
,
as
hee
hath
purchased
us
for
his
people
by
his
blood
;
so
hee
will
subdue
our
corruptions
,
and
rule
us
by
his
Spirit
.
For
first
,
Hee
that
hath
not
the
Spirit
of
Christ
,
is
none
of
his
;
those
that
have
not
the
efficacy
of
the
spirit
in
them
to
rule
them
,
shall
not
have
benefit
by
his
death
to
reconcile
them
,
for
these
goe
alway
together
,
Christ
as
a
King
to
rule
,
and
as
a
Priest
to
dye
,
He
came
by
blood
and
by
water
;
to
satisfie
,
and
to
sanctifie
.
Secondly
,
there
is
a
necessity
of
the
Spirit
,
that
we
may
be
new
Creatures
:
it
was
the
Spirits
brooding
upon
the
Chaos
that
brought
forth
all
,
so
the
Spirit
must
sit
upon
our
soules
before
any
change
will
be
made
:
Now
there
is
a
necessity
that
wee
bee
changed
,
and
that
wee
bee
new
,
or
else
wee
can
never
bee
inhabitants
of
the
new
heavens
and
the
new
earth
,
we
must
have
the
Spirit
of
God
:
therefore
Zech.
4.
6.
as
in
the
materiall
Temple
,
It
s
not
by
might
or
by
power
,
but
by
the
Spirit
;
So
in
rearing
up
spirituall
Temples
,
it
is
not
by
strength
of
wit
or
parts
,
but
by
the
Spirit
;
therefore
the
Spirit
is
necessary
for
us
,
even
as
our
being
in
grace
is
necessary
.
The
holy
Apostles
wee
know
till
the
Spirit
came
more
abundantly
upon
them
;
what
darke
creatures
they
were
?
but
when
the
holy
Ghost
was
come
upon
them
,
how
full
of
life
,
and
light
,
and
courage
they
were
,
that
the
more
they
suffered
,
the
more
they
might
suffer
:
So
it
will
bee
with
Christians
,
the
more
spirituall
they
grow
,
the
more
lightsome
and
couragious
,
the
more
strong
,
the
more
lively
and
vigrous
to
all
duties
:
the
holy
Ghost
is
the
substantiall
vigour
of
all
creatures
what
soever
;
all
the
spirituall
vigour
of
every
thing
,
comes
from
the
holy
Spirit
,
and
the
holy
Spirit
from
Christ.
For
nothing
can
worke
above
it selfe
,
nature
cannot
worke
above
nature
;
That
which
elevates
nature
above
it selfe
,
and
sets
a
spirituall
stampe
,
and
puts
divine
qualities
upon
it
,
is
the
Spirit
of
God.
That
divine
quality
is
called
Spirit
:
There
is
the
flesh
,
and
the
spirit
;
all
in
us
is
flesh
by
nature
,
and
what
soever
is
spirituall
and
divine
,
commeth
from
the
Spirit
,
and
therefore
it
is
called
Spirit
;
you
see
therefore
a
necessity
of
the
working
of
the
Spirit
,
even
as
there
is
a
necessity
to
bee
new
creatures
,
and
to
bee
spirituall
.
If
we
will
be
spirituall
,
wee
must
have
it
from
him
,
that
is
first
spirituall
,
the
Spirit
himselfe
,
that
is
the
principle
and
fountaine
of
all
that
is
spirituall
.
Thirdly
,
wee
are
called
oft
times
to
doe
,
and
suffer
such
things
as
are
above
nature
,
and
therefore
wee
must
have
a
spirit
above
nature
,
when
wee
feele
sin
,
to
beleeve
the
forgivenesse
of
sinnes
;
when
wee
see
death
,
to
beleeve
life
everlasting
;
and
when
wee
are
in
extremity
,
to
beleeve
God
present
with
us
to
deliver
us
;
to
beleeve
contraries
in
contraries
,
is
a
strange
almighty
worke
of
faith
,
by
the
works
of
the
Spirit
.
It
is
above
the
work
of
nature
to
dye
,
to
end
out
dayes
with
comfort
,
and
to
resigne
up
our
soules
;
for
nature
sees
nothing
but
darknesse
,
and
desolation
in
the
grave
and
destruction
〈◊〉
nothing
can
make
a
man
comfortable
in
death
,
but
that
which
rayseth
him
above
nature
,
the
Spirit
of
God.
Now
these
things
and
many
such
like
,
we
must
do
and
suffer
,
if
we
be
Christians
,
and
therefore
wee
must
have
the
Spirit
to
enable
us
to
doe
all
.
The
spirit
is
to
the
soule
,
as
the
soule
is
to
the
body
;
what
is
the
body
without
the
soule
?
a
ca●k●ss●
,
a
loathsome
dead
thing
;
what
is
the
soule
without
the
spirit
?
a
Caos
of
darknesse
and
confusion
.
Well
,
how
shall
we
know
whether
we
have
the
spirit
of
Christ
or
no
?
We
may
know
it
partly
by
that
I
sayd
before
.
The
Spirit
is
a
vigorous
working
thing
,
and
therefore
all
three
persons
,
take
up●n
them
the
name
of
Spirit
,
but
the
Holy
Ghost
especially
,
because
he
is
the
spirituall
vigour
.
The
Spirit
is
an
operative
thing
,
the
spirits
are
the
quintessence
,
and
extraction
of
things
,
that
is
nothing
but
operation
,
God
that
is
nothing
but
a
pure
act
is
said
to
be
a
spirit
,
those
that
have
the
spirit
of
God
,
are
full
of
act
,
and
vigour
,
the
spirits
of
dull
creatures
,
are
active
,
when
they
are
ex●racted
,
shall
the
spirits
of
bodies
bee
vigrous
,
and
shall
not
the
Holy
Ghost
be
vigrous
,
that
is
a
substantial
vigour
?
therefore
,
if
a
man
have
the
Spirit
of
God
in
him
,
it
will
worke
in
him
,
it
is
very
operative
.
Therefore
it
is
compared
to
fire
,
in
diverse
respects
,
for
,
first
,
Fire
it
is
of
a
working
nature
,
it
is
the
instrument
of
nature
,
if
we
had
not
fire
,
what
could
we
worke
?
all
Fabrickes
and
all
things
,
are
done
by
Fire
,
especially
mettalls
,
they
are
framed
,
and
made
mallyable
by
fire
.
So
the
Holy
Ghost
,
it
is
a
working
thing
and
softneth
the
heart
,
and
makes
us
mallyable
,
it
makes
us
fit
for
the
impression
of
all
good
.
Secondly
Fire
,
againe
,
though
bodies
be
darke
,
it
makes
them
lightsome
like
it selfe
,
Iron
is
a
darke
body
,
but
if
the
fire
penetrate
it
,
it
makes
it
lightsom
:
We
are
darke
creatures
of
our
selves
,
if
we
have
the
Spirit
it
makes
us
light
.
Againe
,
Fire
it
mak●s
chearefull
,
and
it
ascends
upward
;
if
a
man
have
the
Spirit
of
God
,
his
conversation
will
be
upward
,
his
conversation
will
bee
heavenly
,
he
minds
the
things
of
God
,
he
doth
not
grovel
here
below
,
so
in
diverse
such
respects
,
the
Holy
Ghost
is
compared
to
Fire
,
and
hath
such
effects
in
us
,
in
some
sort
wee
finde
our
understandings
enlightned
,
and
our selves
quickened
,
and
carryed
up
to
be
above
nature
,
in
holy
and
heavenly
actions
,
and
then
it
is
a
good
signe
that
we
have
the
Spirit
of
Christ.
A
part
will
follow
the
whole
,
as
we
see
a
part
of
the
earth
,
it
falls
to
the
center
,
because
all
the
earth
is
heavy
,
all
the
whole
earth
fals
down
to
the
Center
,
and
therefore
every
little
clod
will
doe
it
,
so
Christ
our
head
that
hath
abundance
of
the
Spirit
is
in
Heaven
,
and
if
we
have
the
spirit
,
we
will
follow
him
,
and
minde
the
things
where
Christ
is
.
Where
the
Spirit
of
Christ
is
likewise
,
it
convinceth
,
as
it
is
Iohn
16.
that
is
,
it
brings
a
cleare
evident
conviction
with
it
,
that
the
truth
of
God
,
is
the
truth
of
God
:
It
is
no
doubtfull
thing
,
therfore
when
a
man
st●ggers
in
the
truth
,
in
this
and
that
course
,
whether
he
should
doe
this
,
or
that
,
it
is
a
signe
,
hee
hath
not
the
spirit
,
or
that
he
hath
it
in
a
very
little
measure
,
because
the
Spirit
is
a
convincing
thing
,
as
light
it
convinceth
a
man
,
he
doth
not
doubt
of
that
that
he
seeth
at
noone
day
,
so
that
that
a
man
seeth
by
the
Spirit
,
he
is
convinced
of
,
when
a
man
doubts
,
and
wavers
,
whether
hee
should
take
a
good
course
or
a
bad
,
and
wavers
,
it
is
a
signe
,
he
is
carnall
,
and
hath
not
the
Spirit
of
God
,
for
if
hee
had
the
Spirit
it
would
convince
him
,
and
set
him
downe
,
you
must
take
this
course
,
if
you
will
bee
saved
,
That
is
said
to
convince
,
that
saith
more
for
a
thing
then
any
thing
can
say
against
it
.
Now
when
a
man
hath
the
Spirit
of
God
,
he
can
say
more
for
God
and
for
good
things
,
and
good
wayes
then
all
the
devils
in
hell
,
by
discouragement
can
say
against
them
.
Therefore
,
when
a
man
cannot
say
any
thing
for
God
,
and
for
good
causes
to
purpose
,
he
hath
not
the
spirit
of
God
,
the
spirit
of
God
would
so
convince
him
,
that
hee
should
answer
all
cavils
,
and
objections
.
The
argument
is
wondrous
large
,
I
give
you
but
a
tast
to
know
whether
the
Spirit
of
Christ
be
in
you
or
no.
In
a
word
,
if
Christ
bee
that
spirit
,
and
have
infused
the
spirit
into
us
,
it
will
make
us
like
him
,
it
will
transforme
us
into
his
likenesse
,
it
will
make
us
holy
and
humble
,
and
obedien●
as
hee
was
,
even
to
the
death
;
these
things
,
migh●
bee
largely
followed
,
bu●
we
have
occasion
to
spea●
of
these
,
in
other
portio●●
of
Scripture
,
therfore
that
yee
may
get
the
Spirit
of
God
,
take
these
directions
.
We
must
goe
to
Christ
,
studdy
Christ
,
if
wee
will
have
the
Spirit
,
studdy
the
Gospell
of
Christ
,
what
is
the
reason
that
before
Christ
,
there
was
so
little
spirit
in
comparison
?
there
was
but
a
little
measure
of
the
knowledge
of
Christ
,
the
more
Christ
is
discovered
,
the
more
is
the
spirit
given
,
and
according
to
the
manifestation
of
Christ
what
he
hath
done
for
us
,
and
what
hee
hath
,
the
more
the
riches
of
Christ
is
unfolded
in
the
Church
,
the
more
the
Spirit
goes
along
with
them
▪
The
more
the
free
grace
,
and
love
of
God
in
Christ
alone
is
made
knowne
to
the
Church
,
the
more
Spirit
there
is
,
and
againe
backe
againe
,
the
more
spirit
,
the
more
knowledge
of
Christ
;
for
there
is
a
reciprocall
going
of
these
two
,
the
knowledge
of
Christ
,
and
the
Spirit
:
What
is
the
reason
,
that
in
Popery
,
the
Schoolemen
that
were
witty
to
distinguish
,
that
there
was
little
spirit
in
them
?
they
savoured
not
the
Gospell
,
they
were
wondrous
quick
in
distinctions
,
but
they
savoured
not
the
matters
of
grace
,
and
of
Christ
,
it
was
not
fully
discovered
to
them
,
but
they
attributed
it
to
satisfaction
,
and
to
merits
,
and
to
the
Pope
,
the
head
of
the
Church
,
&c.
They
divided
Christ
,
they
knew
him
not
,
and
dividing
Christ
,
they
wanted
the
Spirit
of
Christ
,
and
wanting
that
spirit
,
they
taught
not
Christ
as
they
should
,
they
were
darke
times
,
as
themselves
confessed
,
especially
about
nine
hundred
,
and
a
thousand
yeares
after
Christ
,
because
Christ
was
vayled
then
in
a
world
of
idle
ceremonies
(
to
darken
the
Gospell
and
the
victory
of
Christ
)
that
the
Pope
made
,
who
was
the
Vicare
of
Sathan
,
these
were
the
Doctors
of
the
Church
then
,
and
Christ
was
hid
,
and
wrapped
,
in
a
company
of
idle
traditions
,
and
ceremonies
of
men
,
and
that
was
the
reason
that
things
were
obscure
.
Now
when
Christ
,
and
all
good
things
by
Christ
,
and
by
Christ
onely
are
discovered
,
the
vaile
is
taken
off
:
now
of
late
for
these
hundred
yeares
,
in
the
time
of
reformation
,
there
hath
beene
more
spirit
,
and
more
light
somenesse
and
comfort
,
Christians
have
lived
,
and
dyed
more
comfortably
,
why
?
because
Christ
hath
beene
more
knowne
;
and
as
it
is
with
the
Church
,
so
it
is
with
particular
Christians
,
the
more
they
studdy
Christ
,
and
the
fulnesse
that
is
in
Christ
,
and
all
comfort
in
him
alone
to
be
had
,
Wisedome
,
Righteousnesse
,
Sanctification
,
and
redemption
,
the
more
men
grow
up
in
the
knowledge
of
Christ
,
the
more
they
grow
spirituall
,
and
the
more
spirituall
they
grow
,
the
more
they
grow
in
the
knowledge
of
Christ
,
therefore
if
wee
would
have
the
spirit
,
let
us
come
neere
to
Christ
,
and
labour
to
know
him
more
,
who
is
the
fountaine
of
all
that
is
spirituall
.
Then
againe
if
wee
would
be
spirituall
,
let
us
take
heed
we
trust
not
too
much
to
dead
things
,
without
Christ
,
to
have
a
kinde
of
Popery
in
the
worke
done
,
to
thinke
that
reading
,
and
hearing
,
and
receiving
the
Sacrament
,
and
that
the
government
of
the
Church
will
doe
it
,
as
if
it
were
as
man
would
have
it
,
put
case
there
were
all
these
,
(
which
are
excellent
good
things
,
)
but
what
are
all
these
without
the
spirit
of
Christ
,
a
man
may
bee
dead
with
all
these
,
though
he
heare
never
so
much
,
and
receive
the
Sacrament
never
so
often
,
if
a
man
goe
not
to
Christ
the
quickning
spirit
in
this
manner
;
Lord
these
,
and
my
soule
too
,
are
dead
things
without
thy
spirit
,
therefore
quicken
me
,
joyn
Christ
with
all
our
performances
,
without
which
all
is
nothing
,
and
then
he
will
be
spirituall
to
us
.
And
when
wee
goe
to
Christ
,
for
the
spirit
(
as
we
must
beg
it
,
if
wee
will
have
it
,
(
God
will
give
the
holy
Ghost
to
them
that
aske
him
)
remember
that
we
use
the
meanes
carefully
,
reading
,
and
hearing
,
and
holy
communion
of
Saints
,
because
though
these
without
the
spirit
▪
can
doe
nothing
,
yet
the
spirit
is
not
given
but
by
these
,
these
are
the
golden
conduites
of
the
spirit
of
Christ
:
no
man
is
ever
spirituall
but
they
are
readers
,
and
hearers
,
and
conferrers
of
good
things
,
and
attenders
upon
the
meanes
of
Salvation
,
because
God
will
worke
by
his
owne
tooles
,
and
instruments
;
therefore
it
is
sayd
,
Revel
.
1.
That
Iohn
was
full
of
the
spirit
upon
the
Lords
day
,
Let
a
Christian
sanctifie
the
Sabbath
,
as
he
should
doe
,
he
will
be
in
the
Spirit
on
the
Lords
day
,
more
than
on
other
dayes
:
Why
?
Because
then
he
is
reading
,
and
hearing
,
and
conferring
,
and
in
some
spirituall
course
,
and
the
more
a
man
on
the
Lords
day
is
in
a
spirituall
course
,
the
more
he
is
in
the
spirit
;
Iohn
was
in
the
Spirit
on
the
Lords
day
,
so
much
for
those
words
,
The
Lord
is
that
Spirit
.
And
where
the
Spirit
of
the
Lord
is
,
there
is
Liberty
.
VVE
see
here
what
the
Spirit
works
where
it
is
;
Where
the
Spirit
of
the
Lord
is
,
there
is
Liberty
,
I
will
name
,
the
instance
that
I
gave
before
,
that
I
may
the
better
goe
on
,
we
say
the
sunne
is
heate
,
and
influence
;
not
that
it
is
so
,
for
they
bee
accidents
,
but
the
sunne
appeares
to
us
for
our
comfort
in
heate
and
influence
,
therefore
we
call
it
by
that
name
,
we
say
of
a
man
,
he
is
all
spirit
,
so
Christ
is
all
spirit
,
the
sunne
is
all
light
,
and
where
the
light
and
heate
of
the
sunne
is
,
there
is
fruitfulnesse
,
so
Christ
is
all
spirit
,
and
where
the
spirit
of
Christ
is
,
there
is
spirituall
liberty
.
It
were
expense
of
time
to
no
purpose
,
to
tell
you
of
the
divers
kinds
of
liberty
;
in
a
word
,
liberty
is
that
that
all
desire
,
but
our
miscarriage
is
in
the
meanes
of
it
,
the
way
to
attaine
to
it
,
here
we
see
whence
to
have
it
,
from
the
spirit
of
Christ
:
liberty
is
a
sweete
thing
,
especially
liberty
from
the
greatest
enemies
of
all
,
if
outward
liberty
be
such
a
sweete
thing
,
liberty
from
tyranny
and
base
servitude
,
it
is
a
thing
that
mans
nature
delights
in
,
and
the
contrary
man
,
as
a
man
abhorres
,
and
hee
hath
not
the
nature
of
a
man
,
that
doth
not
abhorre
it
,
what
shall
we
thinke
then
of
the
liberty
of
the
spirit
,
from
the
great
enemies
that
daunt
the
greatest
Monarches
in
the
world
?
liberty
from
the
anger
of
the
great
God
,
and
liberty
from
Sathan
Gods
executioner
,
liberty
from
the
terrour
of
conscience
,
from
the
feare
of
death
,
and
hell
,
and
judgement
;
what
shall
wee
thinke
of
liberty
in
these
respects
?
therefore
we
speake
of
great
matters
here
,
beloved
when
wee
speake
of
liberty
.
Now
liberty
is
either
Christian
or
Evangelicall
.
You
may
thinke
this
a
nice
difference
,
but
there
is
some
realty
in
it
.
Christian
liberty
,
is
that
that
belongs
to
all
,
even
to
those
before
Christ
,
though
they
have
not
the
terme
of
Christians
,
yet
they
were
members
of
Christ
,
Christ
was
head
of
the
Church
,
Yesterday
,
and
to
day
,
and
for
ever
.
Evangelicall
liberty
is
that
that
is
more
appropriated
to
the
times
of
the
Gospell
since
the
comming
of
Christ
,
now
the
liberty
that
belongs
to
Christians
as
Christians
,
is
perpetuall
from
those
grand
enemies
,
the
greatest
enemies
of
all
spirituall
and
inward
liberty
.
In
Evangelicall
liberty
besides
that
,
there
is
another
outward
liberty
,
from
the
ceremoniall
and
morrall
law
,
and
such
like
and
a
liberty
from
the
restraint
of
the
law
:
the
Iewes
were
under
many
restraints
,
that
under
the
Gospell
in
this
time
wee
are
not
;
I
speake
therefore
of
liberty
as
it
runnes
through
all
ages
of
the
Church
,
not
of
Evangelicall
meerely
since
the
time
of
Christ
,
where
the
spirit
is
,
both
these
liberties
are
now
since
the
comming
of
Christ
:
now
in
that
the
holy
Ghost
saith
here
,
where
the
spirit
of
Christ
is
there
is
liberty
;
it
supposeth
that
We
are
in
bondage
before
wee
have
the
spirit
of
Christ.
That
is
a
supposed
ground
and
truth
,
and
indeed
so
it
is
:
for
out
of
Christ
wee
are
slaves
,
the
best
of
us
all
are
slaves
;
in
Christ
,
the
meanest
of
all
,
is
a
free
man
,
and
a
King
,
out
of
Christ
,
there
is
nothing
but
thraldome
,
wee
are
under
the
kingdome
of
the
devill
,
when
he
cals
us
we
come
wee
are
in
thraldome
under
the
wrath
of
God
,
under
the
feare
of
death
,
and
damnation
,
and
all
those
spiritual
enemies
,
that
I
neede
not
mention
,
they
are
well
enough
knowne
to
you
,
by
often-repetition
,
there
is
no
man
but
he
is
a
slave
,
till
hee
be
in
Christ
,
and
the
more
free
a
man
thinks
himselfe
to
be
,
and
labours
to
be
,
the
more
slave
hee
is
:
for
take
a
man
that
labours
to
have
his
liberty
,
to
doe
what
he
list
,
he
thinkes
it
the
happyest
condition
in
the
world
,
and
others
thinke
it
the
best
condition
,
to
have
liberty
not
to
be
tyrannized
over
by
others
,
It
is
the
disposition
of
mans
nature
without
grace
,
they
account
it
a
happinesse
to
have
their
wils
over
all
other
,
but
the
more
liberty
in
this
,
the
more
slavery
.
Why
?
The
more
liberty
that
a
man
hath
to
doe
lawlessely
what
he
wil
,
contrary
to
justice
&
equity
,
the
more
he
sins
:
the
more
he
sinnes
the
more
he
is
inthrawled
to
sinne
,
the
more
he
is
inthrawled
to
sin
,
the
more
he
is
in
bondage
to
the
devill
,
and
becomes
the
enemy
of
God
,
therefore
if
a
man
would
picke
out
the
wretchedest
man
in
the
world
,
I
would
picke
out
the
greatest
man
in
the
world
if
he
be
naught
,
that
hath
most
under
him
,
hee
hath
most
liberty
,
and
seekes
most
liberty
,
and
accounts
it
his
happinesse
that
hee
may
have
his
liberty
,
this
is
the
greatest
thraldome
,
and
it
will
prove
when
he
dyes
,
and
comes
to
answer
for
it
,
the
greatest
thraldome
of
all
,
therefore
the
point
needes
not
much
proofe
,
that
if
wee
be
not
in
Christ
,
wee
are
slaves
,
as
Augustine
saith
in
his
Booke
,
De
,
civit
.
Dei
,
hee
is
a
slave
though
he
domineere
,
and
rule
.
A
man
till
he
be
in
Christ
is
a
slave
,
not
of
one
man
or
of
one
lord
over
him
,
but
he
hath
so
many
lords
,
as
hee
hath
so
many
lusts
.
There
are
but
two
Kingdomes
that
the
Scripture
speaks
of
,
that
is
,
the
kingdome
of
Sathan
,
and
darknesse
,
and
the
Kingdome
of
Christ
,
all
therefore
that
are
not
in
the
Kingdome
of
Christ
,
in
that
blessed
liberty
,
they
must
needes
be
shoaled
under
the
other
kingdome
of
Sathan
.
This
is
a
ground
,
therefore
I
speake
shortly
of
it
,
as
an
insentive
,
and
provocation
,
to
stirre
us
up
,
to
get
into
Christ
,
to
get
the
Spirit
of
Christ
,
that
we
may
have
this
spirituall
liberty
,
or
else
we
are
al
slaves
,
notwithstanding
all
our
civill
liberties
whatsoever
they
be
.
Now
where
the
Spirit
of
Christ
is
,
there
is
liberty
,
there
is
freedome
from
that
bondage
,
that
we
are
in
by
nature
,
and
which
is
strengthened
by
a
wicked
course
of
life
,
for
though
we
be
all
slaves
by
nature
,
borne
slaves
,
yet
notwithstanding
by
a
wicked
course
of
life
,
we
put
our selves
into
bonds
and
tangle
our selves
,
so
many
sins
and
so
many
repetitions
of
sinne
,
so
many
cords
,
the
longer
a
man
lives
,
the
greater
slave
he
is
;
Now
when
the
Spirit
of
Christ
comes
,
it
frees
us
from
all
;
both
from
the
naturall
,
and
from
the
customary
slavery
.
Now
this
liberty
is
wrought
by
Christ
,
and
applyed
by
the
Spirit
,
what
Christ
workes
,
hee
makes
it
ours
by
his
Spirit
,
which
takes
all
from
Christ
,
as
Christ
doth
all
by
the
Spirit
,
so
the
Spirit
takes
all
from
Christ
,
all
the
comfort
it
hath
,
is
from
reasons
taken
from
Christ
,
from
grounds
from
Christ
,
and
doctrines
from
Christ
,
but
yet
both
have
their
efficacy
,
Christ
,
as
the
meritorious
cause
,
and
the
Spirit
,
as
the
applying
cause
;
The
spirit
discovers
the
state
of
bondage
we
are
in
by
nature
,
and
it
discovers
withall
a
more
excellent
condition
,
and
as
it
discovers
,
so
likewise
the
spirit
of
God
brings
us
to
this
state
,
by
working
faith
,
in
that
that
Christ
hath
done
for
us
,
Christ
hath
freed
us
by
his
death
from
the
curse
of
the
Law
,
from
the
wrath
of
God
,
from
death
and
damnation
,
and
the
like
:
Now
whatsoever
Christ
hath
done
,
the
Spirit
workes
faith
,
to
make
this
our
own
by
uniting
us
to
Christ
;
when
Christ
and
wee
are
one
,
his
sufferings
are
ours
,
and
his
victory
is
ours
,
all
is
ours
,
then
the
Spirit
perswading
us
of
the
love
of
God
,
and
Christ
redeeming
us
from
that
cursed
slavery
wee
were
in
,
that
Spirit
,
it
workes
love
in
us
,
and
other
graces
whereby
the
dominion
of
sinne
is
broken
more
,
and
more
,
and
wee
are
set
at
liberty
by
the
Spirit
.
Now
the
Spirit
doth
not
worke
liberty
properly
,
originally
,
but
Christ
is
the
grand
redeemer
,
but
Christ
redeemeth
two
wayes
.
He
redeemes
us
by
paying
the
price
,
and
so
he
only
redeemeth
,
for
he
payed
the
price
to
divine
justice
,
wee
are
in
bondage
to
the
wrath
of
God
under
his
justice
,
and
so
there
must
be
satisfaction
to
justice
,
before
wee
can
bee
free
.
Then
we
are
in
bondage
to
Sathan
,
as
Gods
Executioner
,
and
Iaylor
,
now
from
him
we
are
freed
by
strong
hand
,
so
Christ
free●eth
us
by
his
holy
Spirit
,
working
such
graces
in
us
,
as
makes
us
see
the
loathsomenes
of
that
bondage
,
working
likewise
grace
in
us
to
be
in
love
with
a
better
condition
,
that
the
Spirit
discovers
to
us
,
so
that
the
Spirit
brings
us
out
by
discovery
,
and
by
power
.
All
that
Christ
freeth
by
vertue
of
redemption
,
paying
the
price
for
all
those
hee
frees
likewise
by
his
Spirit
,
discovering
to
them
their
bondage
,
and
the
blessed
condition
,
whereunto
they
are
to
bee
brought
to
a
state
of
freedome
;
which
freedome
hee
perfects
by
little
and
little
,
till
he
bring
them
to
a
glorious
freedome
in
heaven
.
And
the
reason
of
this
,
that
where
Christ
doth
free
by
way
of
redemption
,
to
dye
,
and
satisfie
Gods
justice
for
any
,
to
those
hee
gives
his
Spirit
,
by
which
Spirit
they
are
set
at
liberty
,
the
reasons
are
manifold
,
to
name
one
or
two
:
Christ
doth
save
all
that
hee
doth
save
answerable
to
the
nature
of
the
party
saved
,
hee
saves
them
as
reasonable
persons
,
for
he
saves
us
that
he
may
make
us
friends
,
hee
saves
us
as
men
,
and
redeemes
us
as
men
,
he
doth
not
only
pay
a
price
for
us
as
wee
buy
a
thing
that
is
dead
,
but
likewise
he
frees
us
,
so
as
wee
may
understand
to
what
,
and
by
whom
wee
are
freed
,
and
what
condition
wee
are
freed
from
,
therefore
there
must
be
a
spirit
joyned
with
the
worke
of
Christ
,
to
informe
us
throughly
,
being
creatures
fit
to
bee
informed
.
And
God
intending
to
come
into
covenant
with
us
,
that
we
may
be
friends
with
him
,
(
which
is
our
glory
,
and
happinesse
)
he
acquaints
us
as
frends
with
all
the
favours
and
blessings
,
that
hee
hath
done
for
us
,
hee
acquaints
us
what
misery
hee
brings
us
out
of
,
and
what
happinesse
he
brings
us
unto
,
and
what
is
our
duty
,
this
is
the
worke
of
the
spirit
to
shew
us
what
he
hath
done
for
us
,
that
we
may
be
friends
.
And
then
it
is
a
ground
to
love
God
,
God
saveth
us
by
a
way
of
love
,
in
the
covenant
of
grace
,
his
desire
is
,
that
wee
may
love
him
againe
,
and
maintaine
love
;
Now
how
can
this
bee
without
the
Spirit
of
God
,
discover
what
God
in
Christ
hath
done
for
us
,
therefore
there
must
bee
the
Spirit
,
to
shew
to
the
eye
of
the
soule
,
and
to
tell
us
this
Christ
hath
done
for
us
.
Then
againe
there
must
be
a
fitting
for
Heaven
,
for
that
glory
that
God
intends
us
in
election
,
now
this
fitting
must
be
altogether
by
the
Spirit
,
the
same
Spirit
that
sanctifyed
Christ
in
the
wombe
,
the
same
Spirit
that
annointed
Christ
,
annoints
all
those
that
are
Christs
,
that
they
may
be
fit
for
so
glorious
a
head
,
so
there
must
bee
the
Spirit
as
well
as
Christ
in
the
worke
of
redemption
and
liberty
.
Now
this
Spirit
of
God
doth
set
us
at
liberty
,
in
all
the
course
,
and
whole
carriage
of
Salvation
,
from
the
beginning
to
the
end
.
Hee
sets
us
at
liberty
at
the
first
in
calling
us
.
He
sets
us
at
liberty
when
we
are
justified
.
Hee
sets
us
at
liberty
,
when
he
sanctifieth
us
.
And
hee
sets
us
then
at
liberty
fully
in
glorification
.
First
of
all
the
Spirit
of
God
is
a
Spirit
of
liberty
,
when
we
are
first
called
powerfully
and
effectually
:
For
living
in
the
Church
,
sets
us
not
at
liberty
,
unlesse
the
spirit
stir
us
up
to
answere
a
divine
call
:
for
many
are
called
,
but
few
are
chosen
.
In
the
Church
,
there
is
Hagar
and
Ishmael
,
as
well
as
Isaack
,
there
are
hypocrites
as
well
as
sound
Christians
,
there
is
outward
baptisme
as
well
as
inward
,
there
is
outward
circumcision
of
the
flesh
,
as
well
as
inward
of
the
Spirit
,
a
man
may
have
all
these
outward
priviledges
,
and
yet
notwithstanding
be
a
slave
in
the
bosome
of
the
Church
;
for
Ishmael
was
a
bondslave
,
though
he
were
in
the
house
of
Abraham
▪
therefore
the
first
beginning
of
spirituall
liberty
is
when
the
spirit
of
God
in
the
ordinances
,
in
the
meanes
of
Salvation
,
stirres
up
the
heart
to
answere
Gods
call
as
it
were
,
when
we
are
exhorted
to
beleeve
,
and
repent
,
the
Spirit
gives
power
to
Eccho
to
God
,
Lord
I
beleeve
,
helpe
thou
my
unbeleefe
;
Lord
I
repent
,
and
desire
to
repent
more
,
and
more
;
when
the
spirit
of
God
in
the
ordinance
saith
,
seeke
my
face
,
Thy
face
Lord
will
I
seeke
,
be
thou
mine
Lord
,
and
I
will
be
thine
,
this
spirituall
Eccho
,
and
answere
of
the
soule
,
comes
from
the
Spirit
of
God
in
calling
,
and
it
is
the
first
degree
of
liberty
.
Now
this
answere
of
the
soule
,
by
the
power
of
the
spirit
,
overpowring
our
corruptions
,
is
together
with
the
obedience
of
the
inward
man
,
to
goe
out
,
for
man
answereth
the
call
,
not
onely
by
the
speech
of
the
heart
,
Lord
I
doe
it
,
but
he
doth
it
indeede
,
therefore
when
by
the
power
of
the
Spirit
,
we
come
out
of
the
world
,
and
out
of
our
corruptions
and
walke
more
freely
in
the
wayes
of
God
,
then
we
are
set
at
spirituall
liberty
,
now
the
Spirit
doth
all
this
:
for
if
it
were
not
the
Spirit
that
perswaded
the
soule
,
when
the
Minister
speakes
,
alas
all
ministeriall
perswasions
are
to
no
purpose
,
if
the
Spirit
doe
not
stirre
up
the
soule
to
answere
,
all
speech
is
to
no
purpose
from
men
;
but
this
the
Spirit
doth
,
in
the
first
place
he
openeth
the
eyes
with
spirituall
eye
salve
,
to
see
our
naturall
bondage
,
he
openeth
our
eyes
to
see
,
I
must
come
out
of
this
condition
,
if
I
will
be
saved
of
necessity
,
or
else
I
am
miserable
for
ever
,
and
it
is
enough
for
the
soule
of
a
miserable
man
if
he
be
convinced
to
see
his
misery
,
and
bondage
what
he
is
by
nature
,
for
let
us
be
convinced
of
that
once
,
and
all
the
rest
of
the
linkes
of
the
golden
chaine
of
Salvation
will
follow
;
let
a
m●n
be
convinced
that
he
is
as
the
Scripture
saith
he
is
,
and
as
hereafter
he
shall
finde
to
his
cost
,
you
shall
not
neede
to
bid
him
come
out
of
his
conversation
,
and
condition
,
and
worldly
course
,
that
he
is
in
,
all
this
will
follow
where
there
is
conviction
of
Spirit
,
therefore
the
first
worke
of
the
Spirit
in
Spirituall
liberty
is
to
convince
us
of
sinne
and
misery
,
and
then
to
worke
as
I
sayd
an
answere
of
the
soule
,
and
an
obedience
of
the
whole
man
,
this
I
will
not
bee
long
in
,
being
a
cleare
point
.
Where
the
Spirit
is
,
there
is
liberty
:
againe
in
matter
of
justification
,
there
is
a
liberty
and
freedome
of
conscience
from
sinne
,
and
the
curse
of
sinne
,
and
all
the
danger
that
followes
upon
sinne
by
the
Spirit
.
Object
.
But
you
will
say
the
liberty
of
justification
is
wrought
by
Christ
,
wee
are
justified
by
the
obedience
of
Christ
,
and
the
righteousnesse
of
Christ
is
imputed
to
us
.
Answ.
It
is
true
,
Christ
is
our
righteousnesse
,
but
what
is
that
to
us
except
wee
have
something
to
put
it
on
?
except
we
be
united
to
Christ
what
good
have
wee
by
Christ
,
if
Christ
bee
not
ours
?
if
there
be
not
a
spirituall
marriage
,
what
benefit
have
we
by
him
,
if
we
have
not
him
to
pay
our
debt
,
for
his
riches
to
bee
ours
,
and
our
debt
to
bee
his
,
there
must
be
a
union
first
.
Now
this
union
is
wrought
by
the
Spirit
,
it
is
begun
in
effectuall
calling
,
from
this
union
there
comes
to
bee
a
change
,
his
righteousnesse
is
mine
,
as
if
I
had
obeyed
,
and
done
it
by
my selfe
,
and
my
debts
,
and
sinnes
are
his
,
this
is
by
the
Spirit
,
because
the
union
betweene
Christ
and
mee
is
by
the
Spirit
:
for
whatsoever
Christ
hath
done
;
it
is
nothing
to
me
till
there
be
a
Vnion
,
and
then
freedome
is
by
the
Spirit
likewise
,
because
the
Spirit
of
God
workes
faith
in
me
,
not
onely
to
unite
and
knit
me
to
Christ
,
but
faith
to
perswade
me
,
that
Christ
is
mine
,
and
that
all
his
is
mine
,
and
that
my
debts
are
his
;
this
supernaturall
hand
of
faith
the
Spirit
workes
,
to
lay
hold
upon
Christ
,
and
then
to
perswade
me
;
for
the
Spirit
is
a
lightsome
thing
,
and
together
with
the
graces
it
tells
mee
the
graces
it
workes
:
As
reason
,
besides
reason
,
it
tells
me
that
I
use
reason
when
I
doe
,
it
hath
a
reflex
act
,
so
the
Spirit
of
Christ
,
it
hath
a
reflex
act
upon
it selfe
,
for
being
above
reason
,
it
doth
not
onely
lay
hold
upon
Christ
,
it
doth
not
onely
doe
the
worke
,
but
it
tels
me
that
I
doe
so
when
I
doe
;
therefore
it
not
onely
tells
me
that
Christ
is
mine
,
when
I
beleeve
,
but
it
assures
mee
that
I
doe
beleeve
,
it
carries
a
light
of
its
owne
;
I
know
the
light
by
the
light
,
and
reason
by
reason
,
and
faith
by
faith
,
together
with
the
reflex
act
joyning
with
it
;
so
that
the
reflect
act
joyning
with
it
,
so
that
the
Spirit
is
the
cause
of
liberty
in
justification
in
that
respect
,
as
it
is
a
meanes
of
union
,
whereupon
there
is
a
passage
of
all
that
is
Christs
to
be
mine
,
and
mine
to
be
Christs
:
and
likewise
it
assures
me
that
I
doe
beleeve
,
when
I
doe
beleeve
without
errour
,
for
the
Spirit
is
given
me
to
know
the
things
that
I
have
by
Christ
,
not
onely
to
know
the
priviledges
by
Christ
,
but
the
graces
of
Christ.
And
beloved
unlesse
the
Spirit
should
doe
it
,
it
would
never
be
done
:
for
the
soule
of
man
is
so
full
of
terrours
,
and
feares
,
and
jelousies
that
except
the
Spirit
of
God
witnesse
to
my
spirit
,
that
God
is
reconciled
in
Christ
,
and
that
Christs
righteousnesse
is
mine
,
I
could
never
be
perswaded
of
it
,
for
the
soule
it
alway
thinkes
,
God
is
holinesse
it selfe
,
and
I
am
a
masse
of
sinne
,
what
reason
have
I
to
thinke
that
God
will
bee
so
favourable
to
such
a
wretch
,
to
such
a
lumpe
of
sinne
as
I
am
?
were
it
not
that
God
the
Sonne
hath
satisfied
God
the
Father
,
God
hath
satisfied
God
,
and
the
Spirit
certifies
my
conscience
,
so
the
Spirit
that
searcheth
the
deepe
things
of
God
,
that
knows
wh●●
love
is
in
the
brest
of
God
,
and
therefore
he
searcheth
the
heart
,
hee
searcheth
the
heart
of
God
,
and
he
searcheth
my
spirit
,
except
the
Spirit
should
tell
me
that
God
the
Sonne
hath
satisfied
,
and
God
the
Father
will
accept
of
the
satisfaction
of
God
the
Sonne
,
I
should
never
bleeve
it
,
therefore
God
must
stablish
the
heart
in
a
gracious
liberty
of
justification
,
as
well
as
that
God
the
Sonne
hath
wrought
it
.
It
is
no
wonder
that
men
of
great
parts
without
grace
are
full
of
terrours
and
despaire
,
for
the
more
parts
and
wit
a
man
hath
,
without
the
Spirit
of
God
,
the
more
hee
disputes
against
himselfe
,
and
entangles
himselfe
with
desperate
thoughts
,
but
when
the
Spirit
is
brought
to
speake
peace
to
the
soule
in
Christ
,
and
makes
the
soule
to
cast
it selfe
on
him
for
salvation
,
then
Gods
Spirit
is
above
the
conscience
,
though
conscience
be
above
all
things
else
,
yet
God
is
above
conscience
,
and
can
still
the
conscience
,
and
the
Spirit
tells
us
that
God
the
Father
is
reconciled
by
the
death
of
God
the
Sonne
,
and
when
God
witnesseth
what
God
hath
wrought
,
then
conscience
is
at
peace
.
Thus
we
see
how
the
Spirit
sets
us
at
liberty
in
the
great
matter
of
justification
.
So
likewise
in
the
matter
of
holy
life
,
in
the
whole
course
of
a
holy
life
,
Where
the
Spirit
of
Christ
is
,
there
is
liberty
;
and
freedome
,
from
the
slavery
of
sinne
,
for
there
the
understanding
is
freed
from
the
bondage
of
ignorance
,
and
there
the
will
is
freed
from
the
bondage
of
rebellion
,
there
the
affections
likewise
,
and
the
whole
inward
,
and
outward
man
is
freed
,
but
this
liberty
of
holinesse
,
inherent
liberty
,
it
doth
spring
from
the
liberty
that
wee
have
by
justification
,
by
the
righteousnesse
of
Christ
,
whereby
we
are
perfectly
righteous
,
and
freed
from
all
the
title
that
Sathan
hath
in
us
,
wee
are
freed
from
the
curse
of
God
,
from
the
Law
,
are
inabled
in
a
course
of
Sanctification
,
to
goe
on
from
grace
to
grace
;
the
Spirit
of
Christ
comes
after
justification
;
for
whom
God
gives
forgivenesse
unto
,
hee
gives
his
Spirit
to
sanctifie
them
,
the
same
Spirit
that
assures
mee
of
the
pardon
of
my
sinne
,
sanctifies
my
nature
;
where
the
Spirit
is
of
sanctification
it
breakes
the
ruling
power
of
sinne
,
before
then
the
whole
life
is
nothing
but
a
continuall
sinning
,
&
offending
of
God
:
but
now
there
is
a
gracious
liberty
of
disposition
,
a
largenesse
of
heart
which
followes
the
liberty
of
condition
,
when
a
man
is
free
in
state
and
law
,
from
wrath
,
and
from
the
sentence
of
damnation
,
then
he
hath
a
free
and
volentary
disposition
wrought
to
serve
God
freely
without
feare
,
or
constraint
.
When
a
man
is
under
the
bondage
of
the
Law
,
when
he
is
under
the
feare
of
death
,
being
armed
with
a
sting
,
whatsoever
he
doth
,
he
doth
it
with
a
slavish
minde
,
where
the
Spirit
of
God
is
,
there
is
the
Spirit
of
adoption
,
the
Spirit
of
Sonnes
which
is
a
free
Spirit
:
the
sonne
doth
not
duties
to
his
father
out
of
constraint
,
and
feare
,
but
out
of
nature
;
the
spirit
alters
our
nature
and
disposition
,
it
makes
us
sonnes
,
and
then
we
doe
all
freely
;
God
doth
inlarge
the
hearts
of
his
children
,
they
can
deny
themselves
in
a
good
worke
,
they
are
zealous
of
good
workes
;
it
is
the
end
of
their
redemption
,
as
it
is
Tit.
2.
We
are
redeemed
to
be
a
peculiar
people
,
zealous
of
good
workes
:
for
then
we
have
a
base
esteeme
of
all
things
that
hinder
us
from
freenesse
in
Gods
service
,
as
worldlinesse
,
&c.
what
doth
a
Christian
when
hee
seeth
his
gracious
liberty
in
Chrst
?
the
love
of
the
world
and
worldly
things
,
he
is
ready
to
part
with
all
for
the
service
of
God
,
he
is
so
free
hearted
that
hee
can
part
with
life
it selfe
,
Paul
saith
of
himselfe
,
My
life
is
not
deare
to
me
,
so
I
may
finish
my
course
with
joy
:
as
we
see
in
the
Martyres
and
others
,
how
free
they
were
;
even
of
their
very
blood
.
What
shall
wee
thinke
of
those
therefore
,
that
if
we
get
any
thing
of
them
,
it
must
bee
as
a
sparkle
out
of
the
flint
:
duties
come
from
Christians
as
water
out
of
a
spring
,
they
are
naturall
,
and
not
forced
to
issue
so
farre
forth
as
they
are
spirituall
.
I
confesse
that
there
is
remainders
of
bondage
,
where
the
Spirit
sets
at
liberty
,
for
there
is
a
double
principle
in
us
,
while
we
live
in
this
world
,
of
nature
and
grace
,
therefore
there
will
be
conflict
in
every
holy
duty
,
the
flesh
will
draw
backe
,
when
the
spirit
would
be
liberall
,
the
flesh
will
say
,
oh
but
I
may
want
?
When
the
Spirit
would
bee
most
couragious
,
the
flesh
will
say
,
but
there
is
danger
in
it
,
so
that
there
is
nothing
that
we
can
doe
but
it
must
be
gotten
out
of
the
fire
,
we
must
resist
,
yet
notwithstanding
here
is
liberty
to
doe
good
,
because
here
is
a
principle
that
resists
the
backewardnesse
of
the
flesh
.
In
a
wicked
man
there
is
nothing
but
flesh
,
and
therefore
there
is
no
resistance
and
we
must
understand
the
nature
of
this
Spirituall
liberty
in
sanctification
,
it
is
not
a
liberty
freeing
us
altogether
from
conflict
,
and
deadnesse
,
and
dulnesse
,
and
the
like
,
but
it
is
a
liberty
inabling
us
to
combate
,
not
freeing
us
from
combate
;
it
is
a
liberty
to
fight
the
battells
of
the
Lord
against
our
owne
corruptions
,
not
freeing
us
from
it
,
that
is
the
liberty
of
glory
in
heaven
,
when
there
shall
be
no
enemie
within
,
or
without
.
Therefore
let
not
Christians
be
discouraged
with
the
backwardnesse
,
and
untowardnesse
of
the
flesh
,
to
good
duties
,
if
we
have
a
principle
in
us
to
fight
against
it
,
to
inable
us
to
fight
against
our
corruptions
,
and
to
get
good
duties
out
of
it
,
in
spight
of
it
,
it
is
an
argument
of
a
new
nature
,
God
will
perfect
his
owne
beginnings
,
and
subdue
the
flesh
more
and
more
,
by
the
power
of
his
spirit
:
We
see
our
blessed
Saviour
,
what
a
sweete
excuse
hee
makes
for
his
Disciples
,
when
they
were
dead
hearted
and
drowsie
,
when
they
should
have
comforted
him
in
the
garden
,
oh
saith
he
,
The
spirit
is
willing
,
but
the
flesh
is
weake
.
Indeede
there
is
a
double
hinderance
in
Gods
people
,
when
they
are
about
holy
duties
,
sometimes
from
their
very
mould
,
&
nature
,
considered
not
as
corrupted
,
the
very
mould
without
the
consideration
.
And
then
consider
it
as
it
is
made
more
heavie
and
dull
be
the
flesh
,
and
corruptions
in
them
▪
as
there
be
invincible
infirmities
and
weakenesses
in
nature
,
sometimes
deadnesse
after
labour
,
and
expense
of
spirits
,
creepes
in
invincibly
that
a
man
cannot
overcome
those
necessities
of
nature
,
so
that
the
spirit
may
be
willing
,
and
the
flesh
weake
,
the
flesh
without
any
great
corruption
;
God
lookes
upon
our
necessities
,
as
the
father
saith
free
me
from
my
necessities
,
as
we
see
Christ
made
an
excuse
for
them
:
It
was
not
so
much
corruption
,
though
that
were
an
ingredient
in
it
,
as
nature
in
it selfe
;
Christ
saw
a
great
deale
of
gold
in
the
Oare
,
therefore
wee
see
how
he
excuseth
them
:
therefore
when
wee
are
dull
let
us
strive
,
Christ
is
ready
to
make
excuse
for
us
,
if
our
hearts
bee
right
,
The
spirit
is
willing
but
the
flesh
is
weake
,
I
speake
this
for
the
comfort
of
the
best
sort
of
Christians
,
that
thinke
they
are
not
set
at
liberty
by
the
Spirit
,
be-because
they
finde
some
heavinesse
,
and
dulnesse
in
good
duties
,
as
I
said
,
there
is
sinne
in
us
while
we
live
here
,
but
it
reignes
not
after
a
man
hath
the
Spirit
of
Christ
,
the
Spirit
of
Christ
maintaines
a
perpetuall
combate
,
and
conflict
against
sinne
;
it
could
subdue
sinne
all
at
once
,
if
God
saw
it
good
,
but
God
will
humble
us
while
wee
live
here
,
and
exercise
us
with
spirituall
conflicts
,
therefore
God
sees
it
sufficient
to
bring
us
to
heaven
,
to
set
up
a
combate
in
us
,
that
we
are
able
by
the
helpe
of
the
Spirit
to
fight
Gods
battles
,
against
the
flesh
,
so
that
the
dominion
of
sinne
,
may
be
broken
in
us
,
and
excellently
saith
Paul
,
Rom.
8.
2.
The
law
of
the
spirit
of
life
,
in
Christ
Iesus
hath
freed
me
from
the
law
of
sinne
,
and
of
death
.
The
law
of
the
Spirit
of
life
,
that
is
,
the
commanding
power
of
the
Spirit
of
Christ
,
that
commands
as
a
law
in
the
hearts
of
Gods
people
,
it
frees
us
from
the
law
,
that
is
,
from
the
commanding
power
of
sinne
,
and
death
,
so
that
the
dominion
and
tyranny
of
sinne
is
broken
by
the
Spirit
of
Christ
,
and
so
we
are
set
at
a
gracious
liberty
,
in
some
respects
wee
are
under
grace
,
therefore
sinne
shall
not
have
dominion
over
us
,
as
the
Apostle
speakes
.
Againe
by
the
Spirit
of
Christ
in
Sanctification
we
are
made
Kings
,
to
rule
over
our
owne
lusts
,
in
some
measure
,
not
Kings
,
to
be
freed
altogether
from
them
,
but
Kings
to
strive
against
them
:
It
is
a
liberty
to
fight
,
and
in
fighting
to
overcome
at
last
:
When
the
Israelites
had
a
promise
that
God
would
give
their
enemies
into
their
hands
,
the
meaning
was
not
that
hee
would
give
them
,
without
fighting
a
blow
,
but
I
will
give
them
into
your
hands
,
you
shall
fight
and
be
of
good
comfort
,
in
fighting
you
shall
overcome
,
so
this
liberty
of
Sanctification
,
it
is
not
a
liberty
that
we
should
have
no
combate
with
our
corruptions
,
but
a
gracious
liberty
to
keepe
them
under
,
till
by
subduing
them
by
little
and
little
,
we
get
a
perfect
victory
;
what
greater
incouragement
can
a
man
have
,
to
fight
against
his
enemie
,
then
when
he
is
sure
of
the
victory
,
before
he
fights
of
finall
victory
,
you
see
then
how
the
Spirit
brings
a
liberty
into
the
soule
,
it
brings
us
out
of
that
cursed
kingdome
of
Sathan
and
sinne
,
it
brings
us
out
of
the
curse
of
God
,
and
the
law
in
justification
,
and
it
brings
us
from
the
dominion
and
tyrannie
of
sinne
,
by
a
Spirit
of
Sanctification
.
But
this
is
not
all
that
is
in
liberty
,
for
the
Spirit
doth
not
onely
free
●s
from
all
that
is
ill
,
from
sinne
,
but
from
that
that
followes
it
,
there
is
some
ill
that
followes
,
as
feare
and
terrours
of
conscience
,
&c.
they
follow
sinne
and
death
and
wrath
,
and
such
like
,
the
subjection
to
these
:
now
where
the
Spirit
of
God
is
,
it
frees
from
the
ill
consequents
,
from
the
tayle
that
followes
sinne
;
where
the
Spirit
is
,
it
frees
us
from
feare
,
for
the
same
Spirit
that
tells
us
in
justification
that
God
is
appeased
,
the
same
Spirit
frees
us
from
the
feare
of
damnation
,
and
death
and
judgement
,
from
the
terrours
of
an
evill
conscience
,
being
sprinkled
with
the
blood
of
Christ
,
we
are
freed
from
feare
.
And
it
frees
not
onely
from
the
feare
of
ill
things
,
but
it
shewes
immunity
,
and
freedome
to
good
,
liberty
implies
here
two
things
,
a
freedome
from
ill
,
from
a
cursed
condition
,
and
likewise
a
liberty
to
a
better
,
a
liberty
from
ill
,
and
to
good
,
we
must
take
it
in
the
just
latitude
,
because
the
benefits
of
Christ
are
compleate
,
not
onely
privative
but
positive
,
not
onely
to
free
us
from
ill
,
but
to
conferre
all
good
to
us
,
as
much
as
our
nature
is
capable
of
,
as
much
as
these
soules
of
ours
are
capable
of
,
they
shall
be
made
free
and
glorious
and
happy
in
heaven
,
God
will
leave
no
part
of
the
soule
unfilled
,
no
corner
of
the
soule
empty
,
by
little
and
little
he
doth
it
,
as
we
shall
see
in
the
next
verse
,
when
we
are
called
out
of
Sathans
kingdome
we
are
not
onely
called
out
of
that
cursed
state
,
but
we
are
made
free
of
a
better
kingdome
,
we
are
mede
the
members
of
Christ
,
we
are
infranchised
,
and
so
in
justification
we
are
not
onely
freed
from
damnation
,
from
the
justice
and
wrath
of
God
,
but
likewise
wee
can
implead
our
righteousnesse
whereby
we
have
title
to
heaven
which
is
a
blessed
priviledge
,
and
prerogative
,
we
are
not
onely
free
from
the
curse
of
the
law
,
but
likewise
wee
have
other
gracious
prerogatives
and
priviledges
,
we
are
not
onely
freed
from
the
dominion
of
sinne
,
but
we
are
likewise
set
at
liberty
by
the
spirit
,
to
doe
that
that
is
good
,
wee
have
a
voluntary
free
spirit
to
serve
God
with
as
great
chearefulnesse
as
we
served
our
lusts
before
,
and
as
we
are
freed
from
the
rigour
and
curse
of
the
law
,
so
we
have
prerogatives
to
good
answerable
,
we
are
now
by
the
Spirit
set
at
liberty
to
delight
in
the
law
,
to
make
the
law
our
councellour
,
to
make
the
Word
of
God
our
councellour
,
that
that
terrified
and
affrighted
us
before
,
now
it
is
our
direction
,
even
as
he
that
was
a
severe
Schoolemaster
to
one
in
his
under
yeares
,
after
when
hee
comes
to
yeares
,
becomes
a
wise
Tutor
to
guide
and
direct
him
,
so
the
law
that
terrified
and
whipped
us
when
we
were
in
bondage
,
till
we
be
in
Christ
,
it
scares
us
to
Christ
,
that
law
after
comes
to
bee
a
Tutor
,
to
tell
us
this
we
shall
doe
,
to
councell
us
,
and
say
this
is
the
best
way
,
and
wee
come
to
delight
in
those
truthes
,
when
they
are
discovered
to
us
in
the
inward
man
;
and
the
more
we
know
,
the
more
wee
would
know
,
because
wee
would
please
God
every
day
better
,
so
that
besides
freedome
from
that
that
is
ill
,
and
the
consequents
of
ill
,
there
is
a
blessed
immunity
,
and
prerogative
,
and
priviledge
,
that
is
meant
here
by
liberty
.
For
Gods
workes
are
compleate
,
we
must
know
when
he
delivers
from
ill
he
advanceth
to
good
,
his
workes
are
full
workes
alwayes
,
he
doth
not
things
by
halves
,
therefore
wee
have
through
Christ
,
and
by
the
Spirit
,
not
onely
freedome
from
that
that
is
ill
,
but
advancement
to
all
that
is
comfortable
,
and
graciously
good
.
And
one
thing
give
me
leave
to
touch
,
which
though
it
bee
more
subtile
,
yet
it
is
usefull
,
that
the
text
puts
mee
to
speake
of
,
Where
the
Spirit
of
God
is
,
there
is
liberty
of
the
inward
man
,
liberty
of
judgement
,
and
liberty
of
will
,
where
the
Spirit
of
God
is
not
there
is
no
liberty
,
no
free
will
,
a
little
to
touch
upon
that
.
That
which
we
call
free
will
,
it
is
either
taken
for
a
naturall
power
and
indowment
that
God
hath
put
upon
the
soule
,
and
so
the
will
is
alway
free
in
earth
,
and
in
hell
:
the
divils
will
is
free
so
,
free
to
evill
,
there
is
the
naturall
freedome
,
for
freedome
it
is
a
dowrie
upon
the
will
,
invested
upon
the
will
,
that
God
never
takes
from
it
,
to
doe
it
freely
,
that
is
upon
reason
that
it
sees
,
be
it
good
or
evill
;
so
I
meane
not
freedome
,
but
I
take
freedome
for
ability
and
strength
to
that
that
is
good
:
for
any
liberty
,
and
ability
to
that
that
is
good
,
is
onely
from
the
spirit
;
and
the
defence
of
Luthers
,
and
others
that
wrote
of
this
freedome
is
sound
,
and
good
,
that
the
will
of
man
is
slavish
altogether
,
without
the
Spirit
of
God
,
Where
the
Spirit
is
there
is
liberty
.
Liberty
as
it
is
taken
for
power
and
ability
to
doe
good
.
In
a
word
,
there
is
alway
a
liberty
of
the
subject
,
of
the
person
,
a
liberty
of
the
understanding
,
but
not
of
the
object
,
to
this
or
that
thing
,
a
liberty
to
supernaturall
objects
comes
from
supernaturall
principles
,
nothing
moves
above
its
owne
spheare
,
nothing
is
acted
above
its
owne
activity
,
that
God
hath
put
into
it
:
now
a
naturall
man
can
doe
nothing
but
naturally
,
for
nothing
can
worke
above
it selfe
,
by
its
owne
strength
,
no
more
than
a
beast
can
worke
according
to
the
principles
of
a
man
,
therefore
the
soule
of
man
hath
no
liberty
at
all
to
that
which
is
spiritually
good
,
without
a
supernaturall
principle
,
that
rayseth
it
above
it selfe
,
and
put
it
into
the
ranke
of
supernaturall
things
.
First
the
Spirit
of
God
puts
a
new
life
into
the
soule
of
a
man
,
and
then
when
hee
hath
done
that
,
it
preserves
that
life
against
all
opposition
,
and
together
with
preserving
that
life
,
it
applyes
that
inward
life
and
power
it
hath
put
into
it
,
to
particular
workes
,
for
when
wee
have
a
new
life
,
yet
wee
cannot
doe
particular
actions
without
the
exciting
power
,
of
the
Spirit
of
God
,
the
Spirit
stirres
up
to
every
particular
thing
,
when
the
soule
would
be
quiet
of
it selfe
,
the
moving
comes
from
the
Spirit
of
God
,
as
every
particular
moving
in
the
body
,
comes
from
the
soule
,
so
the
Spirit
it
puts
a
new
life
,
it
applyes
that
life
,
it
applyes
the
soule
to
every
action
.
Where
the
Spirit
of
God
therefore
is
not
,
there
is
no
liberty
to
any
supernaturall
action
,
but
where
the
Spirit
of
God
is
,
there
is
liberty
,
It
followes
both
the
negatively
,
and
affirmatively
;
there
is
a
liberty
of
will
to
that
that
is
good
,
so
then
this
riseth
from
hence
,
againe
that
where
the
Spirit
of
God
is
efficatious
,
and
effectuall
in
his
working
,
there
it
robbes
not
the
soule
of
liberty
but
perfects
that
liberty
.
You
have
some
Divines
(
too
many
indeede
)
that
hold
that
the
holy
Ghost
,
onely
workes
by
way
of
perswasion
upon
the
soule
,
and
by
way
of
mooving
as
it
were
without
,
but
he
doth
not
enter
into
the
soule
nor
alter
and
change
the
soule
,
hee
doth
not
worke
upon
the
soule
as
an
inward
worker
,
but
onely
as
an
outward
intreater
,
and
perswader
,
and
allurer
,
propounding
objects
,
and
with
objects
perswasions
,
and
allurements
;
this
is
too
shallow
a
conceite
for
so
deepe
a
businesse
as
this
,
for
the
Spirit
works
more
deepely
than
so
,
it
puts
a
new
life
into
the
soule
,
it
takes
away
the
stony
heart
,
and
gives
a
fleshly
heart
;
those
phrases
of
Scripture
are
too
weighty
,
to
fasten
such
a
shallow
sence
upon
them
,
onely
as
to
intreate
them
to
be
converted
,
as
a
man
would
intreate
a
stone
to
be
warme
,
and
to
come
out
of
its
place
,
he
might
intreate
long
enough
,
but
the
Spirit
with
that
speech
,
it
puts
a
new
life
and
power
,
and
then
acts
and
stirres
that
power
to
all
that
is
good
.
Object
.
Oh
say
they
,
(
which
is
their
maine
objection
)
here
is
a
prejudice
to
the
liberty
of
the
will
,
this
is
to
overthrow
the
nature
of
man
?
Answ.
Oh
by
no
meanes
,
this
is
no
prejudice
to
the
liberty
of
the
will
;
for
the
Spirit
of
God
is
so
wise
an
agent
that
he
workes
upon
the
soule
,
preserving
the
principles
of
a
man
,
it
alters
the
judgement
by
presenting
greater
reasons
,
and
further
light
than
it
saw
before
,
and
then
it
alters
the
will
,
that
we
Will
contrary
to
that
wee
did
before
,
by
presenting
to
the
will
greater
reasons
to
be
good
,
than
ever
it
had
to
be
ill
before
:
then
the
soule
chooseth
freely
of
its
owne
will
any
thing
when
it
doth
it
upon
discovery
of
light
,
and
reason
,
with
advisement
and
reason
,
then
the
soule
doth
things
freely
,
when
i●
doth
them
upon
the
designment
of
reason
,
when
judgement
tells
me
this
is
good
.
Now
when
the
Spirit
changeth
the
soule
,
it
presents
such
strong
reasons
to
come
out
of
that
cursed
estate
I
am
in
,
and
to
come
to
the
blessed
estate
in
Christ
,
that
the
will
presently
followes
that
that
the
understanding
presents
as
the
chiefe
good
of
all
,
here
the
freedome
is
preserved
,
because
the
will
is
so
stirred
by
the
holy
Ghost
,
as
that
it
stirres
it selfe
,
being
stirred
by
the
holy
Ghost
,
and
upon
this
ground
,
it
sees
a
better
good
.
So
that
grace
takes
not
away
liberty
no
;
it
stablisheth
liberty
:
though
we
hold
that
in
effectuall
grace
the
Spiri●
of
God
workes
upon
the
soule
throughly
,
yet
notwithstanding
wee
preserve
liberty
,
because
we
say
that
the
soule
works
of
its
owne
principles
,
notwi●hstanding
grace
,
because
the
Spirit
of
God
acts
,
and
leades
the
soule
according
to
the
nature
of
the
soule
,
the
Spirit
of
God
preserves
things
in
the
manner
of
doing
of
things
,
it
is
the
manner
of
doing
of
the
reasonable
creature
,
to
doe
things
freely
,
therefore
the
Spirit
working
upon
the
soule
it
preserves
that
Modus
,
though
it
worke
effectually
upon
the
soule
,
and
the
more
effectually
it
workes
upon
the
soule
,
the
more
free
the
soule
is
,
because
it
seeth
reason
to
doe
good
;
therefore
the
more
we
give
to
the
Spirit
in
the
question
of
grace
,
and
nature
,
the
more
we
stablish
liberty
and
prejudice
it
not
:
Where
these
three
or
foure
rules
are
observed
,
there
liberty
is
preserved
,
though
there
be
a
mighty
working
of
the
holy
Spirit
,
As.
First
,
where
the
will
chooseth
,
and
makes
choise
,
and
inclines
to
a
thing
with
the
advisement
of
reason
,
alway
that
must
be
,
or
else
it
is
not
a
humane
action
,
now
when
the
Spirit
of
God
sets
the
will
at
liberty
,
a
man
doth
that
he
doth
with
full
advisement
of
reason
,
for
though
God
worke
upon
the
will
it
is
with
inlightning
of
the
understanding
at
the
same
time
,
and
all
grace
in
the
will
comes
through
the
understanding
as
all
heate
upon
inferiour
things
it
comes
with
light
,
so
that
though
heate
ch●rish
the
earth
,
it
comes
with
light
,
so
all
the
worke
upon
the
soule
,
is
by
the
heate
of
the
Spirit
,
but
it
comes
from
the
light
of
the
understanding
so
the
freedome
of
the
soule
is
preserved
,
because
it
is
with
light
.
Againe
,
where
freedome
is
,
there
is
a
power
to
apprehend
other
things
,
as
well
as
that
it
doth
,
to
reason
on
both
sides
,
I
may
doe
this
or
that
,
for
that
power
to
reason
on
both
sides
,
is
proper
to
the
soule
alway
:
now
grace
takes
not
alway
that
power
to
reason
on
both
sides
,
for
when
a
man
is
set
at
liberty
from
the
base
slavery
of
ill
,
to
doe
good
,
he
can
reason
with
himselfe
,
I
might
have
done
this
,
and
that
if
I
would
be
damned
,
so
that
the
judgement
is
not
bound
to
one
thing
onely
but
the
judgement
tells
him
,
hee
might
have
done
otherwise
,
if
he
would
,
but
he
sees
hee
must
doe
this
if
hee
will
not
bee
damned
.
Againe
,
where
there
is
liberty
,
and
freedome
there
is
an
enla●gement
to
understand
more
things
then
one
,
or
else
there
were
no
freedome
,
and
though
the
soule
bee
determined
to
chuse
one
thing
,
and
not
many
,
yet
of
it selfe
it
hath
power
to
choose
many
things
:
to
make
this
cleere
a
little
,
some
creatures
are
confined
to
one
thing
,
out
of
the
narrownesse
of
the
parts
they
have
,
some
are
confined
to
one
thing
out
of
the
largenesse
of
parts
,
these
seeme
contrary
,
but
thus
,
I
will
give
this
instance
to
make
it
cleere
;
the
creature
that
is
unreasonable
,
is
alway
confined
to
one
manner
of
working
,
because
they
want
understanding
to
worke
in
a
diverse
manner
;
birds
make
their
nests
,
and
Bees
make
their
hives
alwayes
after
one
manner
,
because
of
their
narrownesse
,
that
they
have
not
choyse
.
Now
when
the
Spirit
sets
a
man
at
liberty
to
holy
things
,
he
is
confined
to
good
,
especiall
this
is
in
heaven
,
this
is
out
of
largenesse
of
understanding
,
apprehending
many
goods
,
and
many
ills
,
and
that
good
that
hee
conceives
to
be
the
best
good
out
of
a
large
understanding
he
is
determined
,
to
that
one
,
so
that
though
the
Spirit
of
God
take
away
as
it
were
that
present
liberty
that
a
man
cannot
doe
ill
,
it
will
not
suffer
him
to
be
so
bad
as
he
was
,
yet
it
leaves
him
in
a
state
of
good
to
doe
a
multitude
of
good
things
.
And
then
though
it
confine
him
to
a
state
of
happinesse
,
that
he
cannot
will
the
contrary
,
yet
here
is
no
liberty
taken
a
way
,
because
it
is
done
out
of
strength
of
knowledge
,
not
out
of
narrownesse
,
because
there
is
no
more
things
for
him
to
judge
,
but
out
of
largenesse
,
telling
him
this
is
the
best
of
all
,
and
carries
all
the
soule
after
it
,
the
glory
of
heaven
robbes
not
a
man
of
is
power
.
What
is
the
reason
,
they
are
determined
eternally
to
that
that
is
good
?
Is
it
for
want
of
understanding
that
the
Angels
choose
not
ill
?
No
,
they
know
what
ill
is
by
speculation
,
but
there
is
a
strength
of
understanding
to
know
that
that
is
good
,
and
the
understanding
where
it
hath
a
full
light
,
it
carries
the
will
to
choose
,
therefore
where
the
Spirit
of
the
Lord
is
,
there
is
liberty
,
notwithstanding
all
objections
to
the
contrary
,
the
Spirit
takes
not
away
,
nay
it
strengthneth
,
the
liberty
of
the
soule
:
it
is
an
idle
objection
and
a
great
stay
of
many
that
are
willing
to
be
deceived
:
oh
if
grace
confine
a
man
,
determine
him
,
as
the
word
is
,
sway
him
one
way
perpetually
,
that
hee
holds
on
to
the
end
,
and
leaves
him
not
at
liberty
to
his
will
,
this
confining
and
swaying
one
way
,
it
is
an
abridging
him
of
his
liberty
,
&c.
No
,
for
it
comes
not
from
weakenesse
of
understanding
,
but
from
strength
of
understanding
,
and
it
is
perfect
liberty
to
doe
well
:
therefore
on
the
contrary
,
it
is
so
farre
from
abridgeing
the
liberty
of
the
soule
that
it
cannot
doe
ill
,
or
that
it
cannot
but
persevere
,
to
doe
good
,
that
●t
is
the
strength
of
liberty
.
For
I
would
know
whether
the
first
Adams
liberty
,
were
greater
or
the
liberty
in
heaven
the
second
Adams
liberty
?
our
liberty
in
grace
,
or
that
in
glory
?
the
liberty
of
the
first
man
was
,
that
he
might
not
sinne
,
if
hee
would
?
the
liberty
of
Christ
,
was
that
he
could
not
sinne
at
all
:
which
thinke
you
was
the
chiefe
,
he
that
could
not
or
hee
that
might
sinne
,
if
hee
would
?
was
there
not
a
more
gracious
,
and
blessed
liberty
in
Christ
,
than
in
Adam
,
when
he
might
not
sinne
if
he
would
.
Is
this
a
worse
liberty
then
when
a
man
cannot
sinne
,
so
when
the
Spirit
of
God
beares
that
sway
over
the
soule
,
and
takes
away
that
potentiallity
,
and
possibility
to
sinne
,
that
a
man
cannot
sinne
,
because
hee
will
not
,
his
will
is
so
carried
by
the
strength
of
judgement
:
this
is
the
greatest
good
,
I
will
not
moove
out
of
this
circle
,
if
I
goe
out
of
this
I
shall
be
unhappy
,
and
this
is
the
greatest
liberty
of
all
.
What
doe
we
pray
in
the
Lords
prayer
but
for
this
liberty
?
Thy
will
bee
done
,
that
is
,
take
me
out
of
my
owne
will
more
,
and
more
,
conforme
my
will
to
thine
in
all
things
,
the
more
I
doe
so
,
the
more
liberty
I
have
,
the
strength
of
that
petition
is
,
that
we
may
have
perfect
liberty
in
serving
God.
The
greatest
,
and
sweetest
liberty
is
,
when
wee
have
no
liberty
to
sinne
at
all
,
when
we
cannot
sinne
,
it
is
greater
chastity
not
to
have
power
to
resist
to
be
impregnable
in
continence
,
and
sobriety
,
when
there
is
such
a
measure
of
these
graces
,
as
they
are
not
to
bee
overcome
,
it
is
greater
strength
than
when
they
may
be
prevailed
over
,
so
men
mistake
to
thinke
this
the
greatest
liberty
to
have
power
to
good
or
evill
,
that
is
,
the
imperfection
of
the
creature
;
man
was
at
the
first
created
free
to
either
good
or
evill
of
himselfe
,
that
he
might
fall
of
himselfe
,
this
was
not
strength
,
but
a
thing
that
followed
the
creature
,
that
came
out
of
nothing
,
and
that
was
subject
to
fall
to
his
owne
principles
againe
,
but
to
have
the
soule
stablished
that
it
shall
not
have
freedome
to
ill
,
it
is
so
stablished
in
good
,
it
hath
the
understanding
so
englightned
,
and
the
will
so
con●irmed
and
strengthned
,
that
it
is
without
danger
of
temptation
,
that
is
properly
glorious
liberty
,
and
that
is
the
better
endowment
of
both
,
so
that
we
see
it
cleerely
,
that
grace
takes
not
away
liberty
,
but
establisheth
it
.
Now
besides
this
inward
spirituall
liberty
,
that
we
have
by
the
Spirit
,
there
is
an
outward
preserving
liberty
that
must
bee
a
little
touched
,
and
that
is
two
fold
.
A
liberty
of
preaching
the
Gospell
,
and
a
liberty
of
discipline
as
well
call
it
,
of
government
,
that
is
in
the
Church
of
God
,
and
should
be
(
at
least
)
in
all
places
,
because
wee
are
men
,
and
must
have
such
helpes
.
Now
these
are
liberties
that
the
Spirit
bestowes
upon
the
Church
,
wheresoever
there
is
an
inward
spirituall
liberty
men
are
brought
into
the
Church
by
the
liberty
of
the
Gospell
,
and
preserved
by
government
:
there
must
be
a
subjection
to
Pastors
,
there
must
be
teaching
,
and
some
discipline
,
or
else
all
will
be
in
a
confusion
.
Now
this
inward
liberty
is
wrought
by
the
liberty
of
the
Gospell
?
Quest.
What
is
the
liberty
of
the
Gospell
?
Ans.
When
there
is
a
blessed
liberty
in
the
Church
,
to
have
true
liberty
opened
,
the
Charter
of
our
liberty
.
Quest.
What
is
the
Charter
of
our
liberty
?
Answ.
The
Word
of
God
,
when
the
Charter
,
and
Patent
of
our
liberty
is
layd
open
,
in
laying
it
open
,
we
come
to
have
interest
in
those
liberties
,
therefore
,
the
liberty
of
the
Temple
,
the
liberty
of
the
Church
,
of
the
Word
and
Sacraments
,
and
some
order
in
the
Church
with
it
,
it
brings
in
spirituall
liberty
and
preserves
it
,
it
is
as
it
were
the
bonds
,
and
sinewes
of
the
Church
:
Now
where
the
Spirit
of
God
is
with
the
Gospell
,
there
is
this
liberty
of
the
Gospell
,
there
are
the
doores
of
the
Temple
and
Sanctuary
set
open
,
as
blessed
be
God
,
this
kingdome
hath
had
,
with
the
Spirituall
liberty
,
there
is
an
outward
liberty
of
the
Tabernacle
of
God
,
and
the
house
of
God
,
that
wee
can
all
meete
to
heare
the
Word
of
God
,
and
to
receive
the
Sacraments
,
that
we
can
all
meete
to
call
upon
God
in
Spirit
,
and
in
truth
,
and
these
outward
liberties
beloved
are
blessed
liberties
?
for
where
God
gives
these
outward
liberties
,
hee
intends
to
bestow
,
and
to
convey
Spirituall
liberty
:
how
shall
we
come
to
Spirituall
liberty
without
unfolding
the
Charter
,
the
Word
of
God
?
therefore
Christ
hath
established
a
ministery
,
Apostles
,
and
Doctors
,
and
Pastors
to
edifie
the
Church
,
to
the
end
of
the
world
;
and
therefore
wee
see
where
there
is
no
outward
liberty
of
unfolding
the
Word
,
where
there
is
no
outword
liberty
of
the
ministery
,
there
wants
this
inward
liberty
:
for
God
by
the
preaching
of
the
Gospell
,
sets
us
at
liberty
.
Againe
when
Christ
preached
the
Gospell
first
,
it
was
the
yeere
of
Iubile
.
Now
in
the
yeare
of
Iubile
,
all
servants
were
set
at
liberty
,
and
those
that
had
not
sold
their
inheritances
might
recover
them
againe
,
if
they
would
:
this
Iubile
was
a
type
of
the
Spirituall
liberty
that
the
Gospel
sets
us
at
:
those
that
have
served
sinne
,
and
Sathan
before
,
if
they
will
regard
the
gracious
promises
of
the
Gospell
,
they
may
of
slaves
of
sinne
and
Sathan
,
become
the
free
men
of
Iesus
Christ.
But
in
those
times
some
would
be
servants
still
,
and
would
not
be
set
at
liberty
,
their
eares
were
boared
for
perpetuall
slaves
,
and
it
is
pitty
but
their
eares
should
be
boared
for
everlasting
slaves
,
that
now
in
the
glorious
Iubile
of
the
Gospell
,
resolve
still
to
be
slaves
.
When
a
Proclamation
of
liberty
was
made
to
come
out
of
Babylon
all
that
would
,
many
would
sticke
there
still
;
so
many
are
in
love
with
Egypt
and
Babylon
,
and
slavery
,
it
is
pitty
but
they
should
bee
slaves
:
but
those
that
have
more
noble
spirits
,
as
they
desire
liberty
,
so
they
should
desire
spirituall
liberty
especially
,
and
here
you
see
how
to
come
by
it
,
Where
the
Spirit
of
the
Lord
is
,
there
is
liberty
,
and
where
the
ordinance
of
God
is
,
that
is
,
the
ministery
of
the
Spirit
,
there
is
the
Spirit
,
where
these
outward
liberties
are
,
it
is
a
signe
that
God
hath
an
intendment
to
set
men
at
Spirituall
liberty
.
Those
therefore
that
are
enemies
of
the
dispensation
of
the
Gospell
,
in
the
ministery
,
they
are
enemies
to
spirit●all
liberty
,
and
it
is
an
argument
that
a
man
is
in
bondage
to
Sathan
,
when
hee
is
an
enemy
any
way
of
the
unfolding
of
the
Word
of
God
,
for
it
is
an
argument
that
he
is
licentious
,
that
he
will
not
be
called
to
Spirituall
liberty
,
but
live
according
to
the
flesh
,
when
he
will
not
heare
of
the
liberty
of
the
Spirit
,
as
you
have
some
kinde
of
men
,
that
account
it
a
bondage
;
Let
us
breake
their
bonds
,
and
cast
away
their
coards
,
why
should
we
be
tyed
with
the
Word
,
and
with
these
holy
things
?
it
is
better
that
wee
have
no
preaching
,
no
order
at
all
,
but
live
every
man
as
he
would
,
though
they
speake
not
so
in
words
,
yet
their
lives
and
prophane
carrige
,
shew
that
they
regard
not
outward
liberties
,
and
that
argueth
that
they
are
in
spirituall
bondage
,
and
that
they
have
no
interest
in
spirituall
liberty
,
because
they
are
enemies
of
that
whereby
spirituall
liberty
is
preserved
.
Therefore
the
Gospell
is
set
out
by
that
phrase
,
The
Kingdome
of
God
,
not
onely
the
Kingdome
of
God
set
up
in
our
hearts
,
the
Kingdome
of
the
Spirit
,
but
likewise
where
the
Gospell
is
preached
,
there
is
the
Kingdome
of
God
,
why
?
because
with
the
dispensation
of
divine
truth
,
Christ
comes
to
rule
in
the
heart
,
by
the
outward
kingdome
comes
the
spirituall
kingdome
,
they
come
under
one
name
.
Therefore
those
that
would
have
the
spirituall
kingdome
of
God
,
by
grace
and
peace
to
rule
in
their
hearts
,
till
they
reigne
for
ever
in
heaven
,
they
must
come
by
this
doore
,
by
the
ministery
,
by
the
outward
ordinance
,
the
ordinance
brings
them
to
grace
,
and
grace
to
glory
,
and
it
is
a
good
and
a
sweete
signe
of
a
man
spiritually
set
at
liberty
,
brought
out
of
the
kingdome
of
Sathan
,
and
freed
from
the
guilt
of
sinne
,
and
from
the
dominion
of
sinne
,
which
is
broken
in
Sanctification
,
when
we
can
meekely
and
cheerefully
submit
to
the
ordinance
of
God
,
with
a
desire
to
have
his
spirituall
thraldome
discovered
,
and
to
have
spirituall
duties
unfolded
,
and
the
riches
of
Christ
layd
open
,
when
hee
heares
these
things
,
with
a
tast
,
and
relish
,
and
a
love
,
it
is
a
signe
God
loves
his
soule
,
and
that
he
hath
interest
in
spirituall
liberty
,
because
he
can
improve
the
Charter
of
his
soule
so
well
,
Where
the
Spirit
of
the
Lord
is
,
there
is
liberty
.
And
besides
this
liberty
in
this
world
,
there
is
a
liberty
of
glory
,
called
the
liberty
of
the
Sonnes
of
God
;
The
liberty
of
our
bodies
from
corruption
,
the
glorious
liberty
in
heaven
,
when
we
shall
be
perfectly
free
;
for
alas
in
this
world
we
are
free
to
fight
,
not
free
from
fight
,
and
we
are
free
not
from
misery
,
but
free
from
thraldome
to
misery
,
but
then
we
shall
be
free
from
the
encounter
and
incombrance
,
all
teares
shall
be
wiped
from
our
eyes
,
wee
shall
be
free
from
all
hurt
of
body
,
in
sickenesse
and
the
like
,
and
free
from
all
the
remainders
of
sinne
in
our
soules
,
that
is
perfect
liberty
,
perfect
redemption
and
perfect
adoption
,
both
of
body
and
soule
:
And
that
we
have
by
the
spirit
too
,
for
where
the
Spirit
of
God
is
,
there
is
that
to
in
this
world
,
in
the
beginnings
of
it
:
for
beloved
what
is
peace
of
conscience
,
and
joy
in
the
holy
Ghost
?
is
it
not
the
beginnings
of
heaven
?
is
it
not
a
Grape
of
the
heavenly
Canaan
?
is
not
the
Spirit
that
wee
have
here
,
an
earnest
of
that
inheritance
?
an
earnest
penny
,
and
an
earnest
is
a
peece
of
the
bargaine
,
it
is
never
taken
away
,
but
is
made
up
with
the
bargaine
,
therefore
when
by
the
Spirit
,
we
have
the
beginnings
of
grace
,
and
comfort
,
we
have
the
beginnings
of
that
glorious
liberty
,
and
it
assures
us
of
that
glorious
liberty
as
sure
as
we
have
the
earnest
;
for
God
never
repents
of
his
bargaine
that
he
makes
with
his
children
;
grace
in
some
sort
is
glory
,
as
we
see
in
the
next
verse
;
because
grace
is
the
beginning
of
glory
,
it
frees
the
soule
from
terrour
,
and
subjection
to
sinne
,
from
the
thraldome
of
sinne
,
so
the
life
of
glory
is
begunne
in
grace
,
we
have
the
life
of
glory
begunne
by
the
Spirit
,
this
glorious
life
.
Vse
.
1
If
we
have
all
these
blessed
liberties
in
this
world
and
in
that
to
come
▪
by
the
Spirit
,
then
we
should
labour
to
have
the
Spirit
of
Christ
,
or
else
we
have
no
liberty
at
all
,
and
labour
every
day
more
,
and
more
to
get
this
spirituall
liberty
in
our
consciences
,
to
have
our
consciences
assured
by
the
Spirit
that
our
sinnes
are
forgiven
,
and
to
feele
in
our
consciences
a
power
,
to
bring
under
sinne
,
that
hath
tyrannized
over
us
before
,
let
us
every
day
more
and
more
labour
to
finde
this
spirituall
liberty
,
and
prize
dayly
more
the
ordinances
of
God
,
sanctified
to
set
us
at
liberty
,
attend
upon
spirituall
meanes
,
that
God
hath
sanctified
wherin
he
will
convey
the
Spirit
,
there
were
certaine
times
wherein
the
Angell
came
to
stirre
the
waters
of
the
poole
,
so
the
Spirit
of
God
stirres
the
waters
of
the
Word
,
and
Ordinances
,
and
makes
them
effectuall
,
attend
upon
the
ordinances
of
God
,
the
Communion
of
Saints
,
&c.
and
the
Spirit
of
God
will
slide
into
our
soules
in
the
use
of
holy
meanes
,
there
is
no
man
but
hee
findes
experience
of
it
,
he
findes
himselfe
raysed
above
himselfe
in
the
use
of
holy
meanes
.
The
more
we
know
the
Gospell
,
the
more
we
have
of
the
Spirit
,
and
the
more
Spirit
we
have
,
the
more
liberty
we
enjoy
:
If
we
prize
and
value
outward
liberty
as
indeede
we
doe
,
and
wee
are
naturally
moved
to
doe
it
,
how
should
wee
prize
the
Charter
of
our
spirituall
liberty
,
the
Word
of
God
?
and
the
promises
of
Salvation
,
whereby
wee
come
to
know
all
our
liberty
,
where
we
have
all
the
promises
opened
to
us
;
the
promise
of
forgivenesse
of
sinnes
,
of
necessary
grace
,
the
promise
of
comfort
in
all
conditions
whatsoever
:
therefore
let
us
every
day
labour
to
grow
farther
and
farther
both
in
the
knowledge
,
and
in
the
taste
,
and
feeling
of
this
Spirituall
liberty
.
Vse
2
Oh
beloved
what
a
blessed
condition
it
is
,
to
have
this
spirituall
liberty
,
doe
but
see
the
blessed
use
,
and
comfort
of
it
,
in
all
conditions
;
for
if
a
man
hath
the
Spirit
of
God
,
to
set
him
at
Spirituall
liberty
in
all
temptations
,
either
to
sinne
,
he
hath
the
Spirit
of
God
to
free
him
from
temptation
;
or
if
temptation
catch
hold
on
him
for
sinne
,
he
hath
the
Spirit
of
God
to
flye
too
,
the
blood
of
Christ
,
to
shew
that
if
he
confesse
his
sinnes
,
and
lay
hold
on
Christ
,
he
hath
pardon
of
sinne
,
and
the
blood
of
Christ
speakes
better
things
,
than
the
blood
of
Abel
,
it
speakes
mercy
and
peace
,
if
hee
by
faith
sprinkle
it
upon
his
soule
,
if
he
know
the
liberty
of
justification
,
and
make
use
of
it
;
what
a
blessed
liberty
is
this
,
when
wee
have
sinned
?
In
restraint
of
the
outward
man
,
if
ever
God
restraine
us
to
humble
us
,
what
a
blessed
thing
is
this
,
that
the
Spirit
is
at
liberty
?
and
that
is
the
best
part
of
a
man
;
a
man
may
have
a
free
conscience
,
and
minde
in
a
restrayned
condition
,
and
a
man
may
be
restrayned
in
a
free
state
,
in
the
guilt
of
sinne
,
bound
over
to
the
wrath
of
God
,
and
bound
over
to
another
evill
day
,
a
man
in
the
greatest
thraldome
,
may
have
liberty
,
what
a
blessed
condition
is
this
?
So
in
sickenesse
to
consider
that
there
is
a
glorious
liberty
of
the
Sonnes
of
God
,
and
a
redemption
of
body
,
as
well
as
of
soule
,
that
this
base
body
of
mine
shall
bee
like
Christs
glorious
body
,
that
there
is
a
resurrection
to
glory
,
the
resurrection
will
make
amends
for
all
these
sicknesses
,
and
ills
of
body
,
what
a
comfort
is
it
to
thinke
of
the
resurrection
to
glory
.
And
to
when
death
comes
to
know
that
by
the
blood
of
Christ
,
there
is
a
liberty
to
enter
into
heaven
,
that
Christ
by
his
blood
hath
opened
a
passage
to
heaven
.
And
so
in
all
necessities
to
thinke
I
have
a
liberty
to
the
Throne
of
Grace
,
I
am
free
of
heaven
,
I
am
free
of
the
company
of
Saints
in
earth
,
and
in
heaven
too
,
I
am
free
to
have
Communion
with
God
,
I
have
a
freedome
in
all
the
promises
,
what
a
sweet
thing
is
this
,
in
all
wants
,
and
necessities
to
use
a
spirituall
liberty
,
to
have
the
eare
of
God
,
as
a
favourite
in
heaven
,
not
onely
to
be
free
from
the
wrath
of
God
,
but
to
have
his
favour
,
to
have
his
eare
in
all
our
necessities
,
what
a
blessed
liberty
is
this
?
that
a
man
may
goe
with
boldnesse
to
the
throne
of
grace
,
by
the
Spirit
of
Christ
?
Beloved
it
is
invalluable
,
there
is
not
the
least
branch
of
this
spirituall
liberty
,
but
it
is
worth
a
thousand
worlds
,
how
should
we
value
it
?
and
blesse
God
for
giving
Christ
to
wroke
this
blessed
liberty
,
and
for
giving
his
spirit
to
apply
it
to
us
more
and
more
,
and
to
set
us
more
and
more
at
spirituall
liberty
,
for
both
the
Father
,
and
the
Sonne
,
and
the
holy
Ghost
,
all
joyne
in
this
Spirituall
liberty
;
the
Father
gives
the
Sonne
,
and
he
gives
the
Spirit
,
and
all
to
set
us
free
:
It
is
a
comfortable
and
blessed
condition
.
Vse
.
3
But
how
shall
we
know
whether
we
be
set
at
liberty
or
no
?
because
all
will
pretend
a
liberty
from
the
law
,
and
from
the
curse
of
God
,
and
his
wrath
in
justifica●ion
,
and
though
it
be
the
foundation
of
all
,
I
will
not
speake
of
that
,
but
of
that
that
alwayes
accompanies
i●
,
a
liberty
of
holinesse
,
a
liberty
to
serve
God
,
a
liberty
from
bondage
,
to
lusts
,
and
to
Sathan
.
Therefore
,
Wheresoever
the
Spirit
of
God
is
,
there
is
a
liberty
of
holinesse
,
to
free
us
from
the
dominion
of
any
one
sinne
,
we
are
freed
to
serve
him
in
holinesse
all
the
dayes
of
our
lives
,
where
the
Spirit
therefore
is
it
will
free
a
man
from
thraldome
to
sinne
,
even
to
any
one
sinne
:
for
the
Spirit
discovers
to
the
soule
,
the
odiousnesse
of
the
bondage
,
for
a
man
to
be
a
slave
to
Sathan
,
who
is
his
enemy
,
a
cruell
enemie
,
what
an
odious
thing
is
this
?
Now
whosoever
is
in
thralled
to
any
lust
,
is
in
thraldome
to
Sathan
by
that
lust
,
therefore
where
this
liberty
is
,
there
cannot
be
slavery
to
any
one
lust
;
Sathan
therefore
cares
not
how
many
sinnes
one
leaves
,
if
he
live
in
any
one
sinne
,
for
hee
hath
them
in
one
sinne
,
and
can
pull
them
in
by
one
sinne
,
as
children
when
they
have
a
bird
they
can
give
it
leave
to
flye
,
so
it
bee
in
a
string
,
to
pull
it
backe
againe
,
so
Sathan
hath
men
in
a
string
,
if
they
live
in
any
one
sinne
,
the
Spirit
of
Christ
is
not
there
,
but
Sathans
Spirit
,
and
he
can
pull
them
in
when
hee
will.
The
beast
that
runnes
away
with
a
coard
about
him
,
he
is
catched
by
the
coard
againe
,
so
when
we
leave
many
sinnes
,
and
yet
notwithstanding
carry
his
coards
about
us
,
hee
can
pull
us
in
when
hee
lists
,
such
are
prisoners
at
liberty
more
than
others
,
but
notwithstanding
they
are
slaves
to
Sathan
by
that
,
and
where
Sathan
keepes
possession
by
one
sinne
,
and
rules
there
,
there
is
no
liberty
:
for
the
Spirit
of
Sanctification
where
it
is
,
is
a
counterpoyson
to
the
corruption
of
nature
,
and
it
is
opposite
to
it
,
in
all
the
powers
of
the
soule
,
if
suffers
no
corruption
to
get
head
.
Againe
where
this
liberty
from
the
Spirit
is
,
there
is
not
onely
a
freedome
from
all
grosse
sinnes
,
but
likewise
a
blessed
freedome
to
all
duties
,
an
inlargement
of
heart
to
duties
,
Gods
people
are
a
voluntary
people
,
those
that
are
under
grace
,
they
are
annointed
by
the
Spirit
,
and
the
Spirituall
annoyntment
makes
them
nimble
,
Christian
is
nothing
but
annointed
;
now
he
that
is
truely
annoynted
by
the
Spirit
,
is
nimble
and
quicke
,
and
active
in
that
that
is
good
in
some
degree
,
and
proportion
,
one
use
of
annoynting
is
to
make
the
members
nimble
,
and
agile
,
and
strong
,
so
the
Spirit
of
God
is
a
Spirit
of
chearefulnesse
,
and
strength
where
it
is
,
therefore
those
that
finde
some
chearefulnes
,
and
strength
to
preforme
holy
services
,
to
heare
the
Word
,
to
pray
to
God
,
and
to
performe
holy
duties
,
it
is
a
signe
that
this
comes
from
the
Spirit
of
God
,
the
Spirit
sets
them
at
this
liberty
,
because
otherwise
spirituall
duties
,
are
as
opposite
to
flesh
,
and
blood
,
as
fire
and
water
.
When
we
are
drawne
therefore
to
duties
,
as
a
Beare
to
stake
,
as
we
say
with
forraigne
motives
,
for
feare
,
or
out
of
custome
,
with
extrinsicall
motives
,
and
not
from
a
new
nature
,
this
is
not
from
the
Spirit
,
this
performance
is
not
from
the
true
liberty
of
the
Spirit
;
for
the
liberty
of
the
Spirit
is
,
when
actions
come
off
naturally
without
force
of
f●are
or
hope
,
or
any
extrinsicall
motive
;
a
childe
needes
not
extrinsicall
motives
,
to
please
his
father
,
when
hee
knowes
he
is
the
child
of
a
loving
father
,
it
is
naturall
,
so
there
is
a
new
nature
in
those
that
have
the
Spirit
of
God
to
stirre
them
up
to
duty
,
though
Gods
motives
may
helpe
as
the
sweete
incouragements
and
rewards
,
but
the
principall
is
to
doe
things
naturally
,
not
for
feare
,
or
for
giving
content
to
this
or
that
man.
Artificiall
things
move
from
a
principle
without
them
,
therefore
they
are
artificiall
:
clockes
and
such
things
have
weights
that
stirre
all
the
wheeles
they
goe
by
▪
and
that
moove
them
,
so
it
is
with
an
artificiall
Christian
,
that
composeth
himselfe
to
a
course
of
religion
,
he
moves
with
weights
without
him
,
he
hath
not
an
inward
principle
of
the
Spirit
to
make
things
naturall
to
him
,
and
to
excite
and
make
him
doe
things
na●urally
,
and
sweetely
,
Where
the
Spirit
of
God
is
,
there
is
freedome
,
that
is
,
a
kinde
of
naturall
freedome
not
forced
,
nor
moved
by
any
sorraigne
extrinsicall
motive
.
Againe
where
the
freedome
of
Spirit
is
,
there
is
a
kinde
of
courage
against
all
opposition
whatsoever
joyned
with
a
kinde
of
light
,
and
strength
of
faith
breaking
through
all
opposi●ions
,
a
consideration
of
the
excellent
state
I
am
in
,
of
the
vilenesse
of
the
state
we
are
mooved
to
by
opposition
,
when
the
Spirit
discovers
these
things
with
a
kinde
of
conviction
,
what
is
all
opposition
,
to
a
Spirituall
man
?
it
addes
but
courage
,
and
strength
to
him
to
resist
,
the
more
opposition
the
more
courage
he
hath
,
in
Acts
,
4.
When
they
had
the
Spirit
of
God
,
they
opposed
opposition
,
and
the
more
they
were
opposed
,
the
more
they
grew
,
they
were
cast
in
prison
,
and
rejoyced
,
and
the
more
they
were
imprisoned
the
more
couragious
they
were
still
,
there
is
no
setting
against
this
winde
,
nor
no
quenching
of
this
fire
,
by
any
humane
power
,
where
it
is
true
;
for
the
Spirit
of
God
where
it
sets
a
man
at
liberty
indeed
,
it
gathers
strength
by
opposition
.
See
how
the
Spirit
triumphed
in
the
Martyres
over
all
opposition
,
fire
,
and
imprisonment
and
all
,
the
Spirit
in
them
set
them
at
liberty
,
from
such
base
feares
,
that
it
prevailes
in
them
over
all
.
The
Spirit
of
God
where
it
is
,
is
a
victorious
Spirit
,
it
frees
the
soule
from
base
feares
of
any
creature
,
If
God
be
on
our
side
who
shall
bee
against
us
?
It
is
sayd
of
Saint
Stephen
,
that
they
could
not
withstand
the
Spirit
by
which
he
spake
,
and
Christ
promiseth
a
Spirit
,
that
all
the
enemies
shall
not
bee
able
to
withstand
,
so
those
that
are
Gods
children
,
in
the
time
of
opposition
,
when
they
understand
themselves
,
and
that
to
which
they
stand
,
God
gives
them
a
Spirit
,
against
which
all
their
enemies
cannot
stand
,
the
Spirit
of
Christ
in
Stephen
put
such
a
glory
upon
him
,
that
he
looked
as
if
he
had
beene
an
Angell
,
so
the
Spirit
of
liberty
where
it
is
,
it
is
with
boldnes
,
and
strength
and
courage
,
against
opposition
:
Those
therefore
that
are
awed
with
every
petty
thing
for
standing
in
a
good
cause
,
they
have
not
the
Spirit
of
Christ
,
for
where
that
is
,
if
frees
men
from
these
base
feares
,
especially
if
the
cause
be
Gods.
Againe
,
where
the
Spirit
of
liberty
is
,
it
gives
boldnesse
with
God
himselfe
,
and
thus
it
is
knowne
especially
where
it
is
,
where
the
Spirit
is
,
there
is
liberty
,
what
to
doe
?
even
to
goe
to
God
himselfe
,
that
otherwise
is
a
consuming
fire
;
for
the
Spirit
of
Christ
goes
through
the
mediation
of
Christ
to
God
,
Christ
by
his
Spirit
leades
us
to
God
,
he
that
hath
not
the
Spirit
of
God
cannot
goe
to
God
with
a
spirit
of
boldnesse
,
therefore
when
a
man
is
in
affliction
,
in
the
time
of
temptation
,
or
great
affliction
,
especially
when
there
is
opposition
,
hee
may
best
judge
what
hee
is
in
truth
,
when
a
man
is
in
temptation
,
or
opposition
from
the
world
,
within
or
without
,
and
can
goe
boldly
to
God
and
powre
out
his
soule
to
God
freely
,
and
boldly
as
to
a
father
,
this
comes
from
the
Spirit
of
liberty
:
where
the
Spirit
of
Christ
is
not
though
the
parts
be
never
so
strong
,
or
never
so
great
,
it
will
never
doe
thus
,
take
another
man
in
the
time
of
extremity
,
he
sinkes
,
but
take
a
child
of
God
in
extremity
,
yet
he
hath
a
Spirit
to
goe
to
God
,
and
to
cry
Abba
Father
,
to
goe
in
a
familiar
manner
to
God
,
Saul
was
a
mighty
man
,
when
he
was
in
anguish
;
hee
could
not
goe
to
God
;
Caine
could
not
goe
to
God
;
Iudas
a
man
of
great
knowledge
,
hee
could
not
goe
to
God
,
his
heart
was
naught
,
hee
had
not
the
Spirit
of
Christ
,
but
the
spirit
of
the
devill
,
and
the
spirit
of
bondage
,
bound
him
over
for
his
treason
,
to
hell
,
and
destruction
,
because
he
had
not
the
Spirit
to
go
to
God
,
but
accounted
him
his
enemy
,
he
had
betrayed
Christ
,
if
he
had
said
as
much
to
God
,
as
he
did
to
the
Scribes
,
and
Pharisees
.
he
might
have
had
mercy
,
in
the
force
of
the
thing
.
I
speake
not
of
the
decree
of
God
,
but
in
the
nature
of
the
thing
it selfe
,
if
hee
had
said
so
much
to
Christ
and
to
God
,
he
might
have
found
mercy
,
so
let
a
man
be
never
so
great
a
sinner
,
if
he
can
goe
to
God
,
and
spread
his
soule
,
and
lay
open
his
sinnes
,
with
any
remorse
,
if
hee
can
come
,
and
open
his
soule
in
confession
,
and
in
petition
,
and
begge
mercy
of
God
,
in
Christ
,
to
shine
as
a
Father
upon
his
soule
,
this
Spirit
of
liberty
to
goe
to
God
,
it
argues
that
the
Spirit
of
Christ
is
there
,
because
there
is
liberty
to
goe
to
God
;
in
Rom.
8.
speaking
there
of
comfort
in
afflictions
,
this
is
one
among
the
rest
,
that
the
children
of
God
have
the
Spirit
of
God
,
to
stirre
up
sighes
,
and
groanes
.
Now
where
the
Spirit
of
God
stirres
up
sighes
,
and
groanes
,
God
understands
the
meaning
of
his
owne
Spirit
,
there
is
the
spirit
of
liberty
,
and
there
is
the
Spirit
of
Sons
,
for
a
spirit
of
liberty
is
the
Spirit
of
a
Sonne
,
a
man
may
know
that
hee
is
the
Sonne
of
God
,
and
a
member
of
Christ
,
and
that
he
hath
the
spirit
of
Liberty
in
him
,
if
he
can
in
affliction
,
and
trouble
,
sigh
and
groane
to
God
in
the
name
and
mediation
of
Christ
,
for
the
Spirit
stirres
up
groanes
,
and
sighes
,
they
come
from
the
Spirit
.
That
familiar
boldnesse
whereby
wee
cry
,
Abba
,
Father
,
it
comes
from
Sonnes
,
they
onely
can
cry
so
,
this
comes
from
the
Spirit
,
if
we
be
Sonnes
,
then
wee
have
the
Spirit
,
whereby
we
cry
Abba
Father
,
so
if
wee
can
goe
to
God
with
a
sweete
familiarity
,
Father
have
mercy
upon
mee
,
forgive
mee
,
looke
in
the
bowels
of
pitty
upon
mee
,
this
sweete
boldnesse
,
and
familiarity
,
it
comes
from
the
Spirit
of
Liberty
,
and
shewes
that
wee
are
Sonnes
,
and
not
bastards
.
Your
strong
,
rebellious
,
sturdy
hearted
persons
,
that
thinke
to
worke
out
their
misery
,
out
of
the
strength
of
parts
,
and
friends
,
&c.
they
dye
in
despaire
,
their
sorrowes
are
too
good
for
them
,
but
when
a
broken
Soule
goes
to
God
in
Christ
with
bo●●nesse
,
this
opening
of
the
Soule
to
God
,
it
is
a
signe
of
Liberty
,
and
of
the
Liberty
of
Sonnes
,
for
this
liberty
here
,
is
the
liberty
of
Sonnes
,
of
a
Spouse
,
of
Kings
,
of
members
of
Christ
,
the
sweetest
liberty
that
can
be
imagined
,
it
is
the
liberty
that
those
sweete
relations
breede
of
a
wife
to
the
husband
,
and
of
loving
Subjects
to
their
Prince
,
and
of
Children
to
their
Father
,
here
is
a
sweet
liberty
,
and
where
the
Spirit
of
God
is
,
there
is
all
this
sweete
Liberty
.
There
are
three
degrees
that
a
man
is
in
,
that
is
in
the
way
to
Heaven
.
The
state
of
nature
,
when
he
cares
neith●●
for
heaven
nor
hell
,
in
a
manner
,
so
he
may
have
sensuall
nature
pleased
,
and
goe
on
without
feare
or
wit
,
without
grace
,
nay
without
the
principles
of
nature
,
so
hee
may
satisfie
himselfe
in
a
course
of
sin
,
that
is
the
worst
state
,
the
state
of
nature
.
But
God
,
if
hee
belong
to
him
,
will
not
suffer
him
to
bee
in
this
sottish
,
and
bruitish
condition
long
,
but
brings
him
under
the
Law
,
that
is
,
hee
sets
his
owne
corrupt
nature
before
him
,
he
shewes
him
the
course
of
his
life
,
and
then
hee
is
afraid
of
God
,
Depart
from
me
,
I
am
a
sinner
,
as
Adam
,
hee
ranne
from
God
when
hee
had
sinned
,
that
was
sweete
to
him
before
,
so
a
bruite
man
,
when
he
is
awakened
with
conscience
of
sinne
,
considering
that
there
is
but
a
step
betweene
him
&
hel
,
&
considering
what
a
God
hee
hath
to
deale
with
,
and
that
after
death
,
there
is
eternall
damnation
,
when
the
Spirit
of
God
hath
convinced
him
of
this
,
then
hee
is
in
a
state
of
feare
,
and
when
hee
is
in
this
state
,
hee
is
unfit
to
have
liberty
to
runne
to
God
,
he
useth
all
his
power
,
to
shift
from
God
all
he
can
,
and
hates
God
,
and
wisheth
there
were
no
God
,
and
trembles
at
the
very
thought
of
God
,
and
of
death
,
&c.
Oh
,
but
if
a
man
belong
to
God
,
God
wil
not
leave
him
in
this
condition
,
(
and
though
this
be
better
then
the
first
,
it
is
better
that
a
man
were
out
of
his
wits
almost
,
then
to
bee
senselesse
as
a
blocke
)
there
is
another
condition
spoken
of
here
,
that
is
,
of
liberty
when
God
by
his
Spirit
discover●
to
him
in
Christ
,
〈◊〉
of
sinnes
,
the
gracious
face
of
God
,
ready
to
receive
him
,
Come
unto
me
all
ye
that
are
weary
,
and
heavy
laden
,
faith
Christ
,
and
where
sinne
hath
abounded
,
grace
more
abounds
,
when
a
man
heares
this
still
sweet
voyce
of
the
Gospell
,
hee
begins
then
to
take
comfort
to
himselfe
,
then
hee
goes
to
God
freely
:
Now
all
in
this
state
of
freedome
,
take
them
at
the
worst
,
they
have
boldnes
to
goe
to
God
;
David
in
his
extremity
,
hee
runnes
to
God
,
David
trusted
in
the
Lord
his
God
,
when
he
was
at
his
wits
end
,
what
doth
Saul
in
his
extremity
?
he
runs
to
his
swords
point
,
take
a
man
under
nature
,
or
under
the
Law
,
in
extremity
,
the
greater
wit
he
hath
,
the
more
hee
intangleth
himselfe
,
his
wit
serves
to
intangle
him
,
to
weave
a
web
of
his
owne
despaire
;
but
take
a
gracious
man
,
that
is
acquainted
with
God
in
Christ
,
in
such
a
man
there
is
a
liberty
to
goe
to
God
,
at
the
lowest
,
for
hee
hath
the
Spirit
of
Christ
in
him
,
what
did
the
Spirit
in
Christ
himselfe
direct
him
to
doe
,
at
the
lowest
?
Oh
my
God
,
my
God
,
In
the
deepest
discertion
,
yet
my
God
,
there
was
a
liberty
to
goe
to
God
,
so
take
a
Christian
that
hath
the
same
spirit
in
him
,
as
indeed
he
hath
My
God
still
,
he
ownes
God
,
and
knows
him
in
all
extremity
.
Many
are
discovered
hence
,
to
have
no
spirit
of
God
in
them
,
In
trouble
,
whether
goe
they
?
to
their
purse
,
to
their
friends
to
any
thing
,
they
labour
to
overcome
their
troubles
one
way
or
other
,
by
Phisicke
and
the
like
,
but
never
to
goe
with
boldnesse
and
comfort
,
and
a
kind
of
familiarity
to
God
,
they
have
no
familiarity
with
God
,
therefore
they
have
not
a
Spirit
of
liberty
.
Againe
,
where
this
spirit
of
liberty
is
,
as
there
is
a
freedome
to
goe
to
God
,
so
in
regard
of
the
creature
,
and
the
things
here
below
,
there
is
a
freedome
from
popular
,
vulgar
conceites
,
from
the
errors
of
the
times
,
and
the
slavish
courses
of
the
times
.
There
are
alway
two
sorts
of
wicked
persons
in
the
world
;
The
one
who
accounts
it
their
heaven
,
and
happinesse
,
to
domineere
over
others
,
to
bring
them
into
subjection
,
and
to
rule
over
their
consciences
if
they
can
,
and
sell
all
to
please
them
,
conscience
,
and
all
:
Another
sort
againe
,
so
they
may
gaine
,
they
will
sell
their
liberty
,
their
reason
,
and
all
,
if
it
be
but
for
a
poore
thing
,
so
they
may
get
any
thing
that
they
value
in
the
world
,
to
make
them
beasts
,
as
if
they
had
no
reasonable
understanding
soules
,
much
lesse
grace
,
betweene
those
two
,
some
domineering
,
and
others
beastly
serving
;
A
few
that
goe
upon
tearmes
of
Christianity
,
are
of
sound
judgement
,
now
where
the
Spirit
of
God
is
,
there
is
liberty
,
that
is
,
a
freedome
not
to
inthrall
our
judgements
to
any
man
,
much
lesse
conscience
.
The
judgement
of
man
enlightned
by
reason
,
is
above
any
creature
,
for
reason
is
a
beame
of
God
,
and
al
the
persons
in
the
world
ought
not
to
think
to
have
power
over
a
man
,
to
say
any
thing
against
his
knowledge
,
it
is
to
say
against
God
,
if
it
be
but
in
civill
matters
,
be
it
what
it
will
,
judgement
is
the
sparke
of
God
,
nature
is
but
Gods
candle
,
it
is
a
light
of
the
same
light
that
grace
is
of
,
but
inferiour
,
for
a
man
to
speake
against
his
conscience
to
please
men
,
where
is
liberty
?
for
a
man
to
inthrall
his
conscience
to
please
another
man
,
no
man
that
hath
the
spirit
of
a
man
will
be
so
pharisaicall
,
to
say
as
another
man
saith
,
and
to
judge
as
another
man
judgeth
,
and
to
doe
all
,
as
an
other
man
doth
,
without
seeing
some
reason
himselfe
,
going
upon
the
principles
of
a
man
himselfe
.
It
is
true
of
a
man
,
as
a
man
unlesse
he
will
unman
himselfe
.
It
is
much
more
true
of
a
Christian
man
,
he
will
not
for
base
feares
,
and
ingagements
,
inthrall
his
conscience
,
and
sell
heaven
and
happinesse
,
and
his
comfort
,
for
this
and
that
,
and
those
that
doe
it
though
they
talke
of
liberty
,
they
are
slaves
,
though
they
domineere
in
the
world
,
the
curse
of
Caine
is
upon
them
,
they
are
slaves
of
slaves
.
Therefore
,
where
the
Spirit
of
Christ
is
,
there
is
an
independant
liberty
,
a
man
is
independant
upon
any
other
man
,
further
then
he
sees
it
agrees
wi●h
the
rules
of
Religion
,
and
he
is
dependant
onely
upon
God
▪
and
upon
divine
principles
and
grounds
.
The
Apostle
saith
,
The
Spirituall
man
judgeth
all
things
,
and
is
judged
of
none
:
so
farre
as
a
man
is
led
with
the
Spirit
,
he
discernes
things
in
the
light
of
the
Spirit
,
hee
judgeth
all
things
to
be
as
they
are
,
in
the
light
of
the
Spirit
,
and
is
judged
of
none
,
his
meaning
is
not
,
that
none
will
usurpe
judgement
of
him
,
for
that
they
will
do
,
the
emptyest
men
are
most
rash
,
and
censorious
,
but
he
is
judged
of
none
aright
,
it
is
a
fooles
bolt
,
but
the
Spirituall
man
indeed
,
passeth
a
right
verdict
,
upon
persons
,
and
things
,
as
farre
as
he
is
spirituall
;
And
that
is
the
reason
that
carnall
men
,
especially
hate
spirituall
men
above
all
things
;
they
hate
men
that
have
a
naturall
conscience
,
that
judge
according
to
the
light
of
reason
,
for
that
is
above
any
creature
,
when
a
man
will
not
say
white
is
blacke
,
that
good
is
evill
,
to
please
any
man
in
the
world
,
a
man
that
hath
a
naturall
conscience
will
not
doe
this
,
and
this
is
very
distastefull
,
where
men
Idolize
themselves
they
love
not
such
,
but
such
as
are
slaves
to
them
,
but
much
more
when
a
man
is
spirituall
he
j●dgeth
all
things
,
and
censureth
them
,
and
their
courses
,
for
he
is
above
all
,
and
seeth
all
beneath
him
,
therefore
the
greatest
men
in
the
world
are
holy
men
,
they
are
above
all
other
men
,
and
without
usurpation
,
they
passe
a
censure
upon
the
course
and
state
of
other
men
,
though
they
be
never
so
great
(
howsoever
the
Image
of
God
is
upon
them
,
in
regard
of
their
authority
,
and
the
like
:
)
yet
in
their
dispositions
they
are
base
,
and
slaves
to
their
corruptions
,
and
to
Sathan
,
they
are
not
out
of
the
base
rancke
of
nature
,
Now
a
man
that
is
a
child
of
God
,
hee
is
taken
into
a
better
condition
,
and
hath
a
spirituall
liberty
in
him
;
hee
judgeth
all
things
,
and
is
judged
of
none
,
they
may
call
him
this
and
that
,
it
is
but
malice
,
and
a
spice
of
the
sinne
against
the
holy
Ghost
,
but
their
hearts
tells
them
he
is
otherwise
,
he
shall
judge
them
ere
long
,
for
The
Saints
shall
judge
the
world
,
therefore
Christians
should
know
,
and
take
notice
of
their
excellency
,
where
the
Spirit
of
God
is
,
there
is
liberty
to
judge
all
things
as
farre
as
they
come
within
their
reach
and
calling
,
to
judge
aright
of
all
things
;
therefore
we
should
know
how
to
maintaine
the
credite
of
a
Christian
,
that
is
,
to
maintaine
a
liberty
independant
upon
all
but
God
,
and
other
things
with
reservation
,
as
farre
as
they
agree
with
conscience
and
religion
:
thus
we
see
,
how
we
may
judge
of
this
liberty
;
Where
the
Spirit
of
the
Lord
is
,
there
is
liberty
.
He
doth
not
say
licenciousnesse
to
shake
off
all
governement
:
for
by
too
much
licenciousnesse
,
all
liberty
is
lost
,
but
where
the
Spirit
of
God
is
,
there
is
liberty
:
for
a
true
Christian
is
the
greatest
servant
,
and
the
greatest
freeman
in
the
world
,
for
he
hath
a
Spirit
that
will
yeeld
to
none
,
in
things
Spirituall
he
reserves
a
liberty
for
his
judgement
,
yet
for
outward
conformity
of
life
and
conversation
,
he
is
a
servant
to
all
,
to
doe
them
good
,
love
makes
him
a
servant
.
Christ
was
the
greatest
servant
that
ever
was
,
he
was
both
the
servant
of
God
,
and
our
servant
:
and
there
is
none
so
free
,
the
greater
portion
of
the
Spirit
,
the
more
inward
and
Spirituall
freedome
;
and
the
more
freedome
,
the
more
disposition
to
serve
one
another
in
love
,
and
to
doe
all
things
,
that
a
man
should
doe
outwardly
:
all
things
that
are
lawfull
,
we
must
take
heede
of
that
,
mistake
not
this
Spirituall
liberty
,
it
stands
with
conformity
,
to
all
good
lawes
,
and
all
good
orders
,
and
there
is
a
great
mistake
of
carnall
men
for
want
of
this
,
they
thinke
it
liberty
to
doe
as
men
list
;
it
is
true
,
if
a
man
have
a
strong
and
a
holy
understanding
,
to
be
a
good
leader
to
it
,
but
it
is
the
greatest
bondage
in
the
world
,
to
have
most
freedome
in
i●l
,
as
I
sayd
before
,
those
that
are
most
free
in
ill
,
are
most
slaves
of
all
,
for
their
corruptions
will
not
suffer
them
to
heare
good
things
,
to
bee
where
good
things
are
spo●en
,
to
accompany
with
those
that
are
good
,
their
corruptions
hath
them
in
so
narrow
a
custodie
,
some
kinde
of
men
their
corruptions
are
so
malignant
and
binding
,
that
they
will
not
suffer
them
,
to
be
in
any
opportunity
,
wherein
their
corruptions
may
be
restrayned
at
all
,
but
they
hate
the
very
sight
of
persons
that
may
restraine
them
,
and
all
lawes
that
might
restraine
them
.
Now
this
is
the
greatest
slavery
in
the
world
,
for
a
man
to
have
no
acquaintance
,
with
that
that
is
contrary
to
his
corrupt
disposition
.
Well
,
new
Lords
new
Lawes
,
as
soone
as
ever
a
man
is
in
Christ
,
and
hath
Christs
Spirit
,
he
hath
another
law
in
his
soule
to
rule
him
,
contrary
to
that
that
there
was
before
,
before
he
was
ruled
by
the
law
of
his
lusts
,
that
carried
him
whither
he
would
,
but
now
in
Christ
he
hath
a
new
Lord
,
and
a
new
law
,
and
that
rules
him
according
to
the
regiment
of
the
Spirit
,
The
Law
of
the
Spirit
of
life
in
Christ
,
hath
freed
me
from
the
Law
of
sinne
and
of
death
.
Vse
.
4
Againe
,
seeing
where
the
Spirit
of
God
is
,
there
is
this
sweete
and
glorious
liberty
,
let
us
take
heede
by
all
meanes
that
we
doe
not
grieve
the
Spirit
,
when
wee
finde
the
holy
Ghost
,
in
the
use
of
any
good
meanes
to
touch
upon
our
soules
,
oh
give
him
entrance
,
and
way
to
come
into
his
owne
chamber
,
as
it
were
to
provide
a
roome
for
himselfe
,
as
Cyprian
saith
,
Consecra
habitaculum
,
&c.
enter
into
thy
bed
chamber
,
consecrate
a
habitation
for
thy selfe
,
so
let
us
give
him
way
to
come
into
our
soules
,
when
hee
knockes
by
his
sweete
motions
.
Wee
that
live
in
the
Church
,
there
is
none
of
us
all
but
our
hearts
tell
us
that
we
have
of●en
re●isted
the
holy
Ghost
,
we●
might
have
beene
saved
,
if
we
had
not
beene
rebellious
,
and
opposite
;
Grieve
not
the
Spirit
by
any
meanes
.
Quest.
How
is
the
Spirit
grieved
?
Ans.
Especially
these
two
or
three
wayes
.
Answ.
The
Spirit
being
a
Spirit
of
holinesse
,
is
grieved
with
uncleane
courses
,
with
uncleane
motions
,
and
words
,
and
actions
,
he
is
called
the
holy
Spirit
,
and
he
stirres
up
in
the
soule
holy
motions
like
himselfe
,
he
breathes
into
us
holy
motions
,
and
hee
breathes
out
of
us
good
,
and
holy
,
and
savory
words
,
and
stirres
us
up
to
holy
actions
.
Now
when
we
give
liberty
to
our
mouthes
,
to
speake
rottenly
,
to
sweare
,
(
I
am
ashamed
almost
to
name
that
word
)
when
we
give
liberty
to
such
filthinesse
,
is
not
this
a
grieving
of
the
Spirit
,
if
we
have
the
Spirit
at
all
?
If
wee
have
not
a
care
to
grieve
our selves
,
doe
we
not
grieve
all
about
us
,
therefore
take
heed
of
all
filthy
unholy
words
,
thoughts
,
or
carriages
,
it
grieves
the
Spirit
.
Then
the
Spirit
is
a
Spirit
of
love
,
take
heede
of
cankor
,
and
malice
,
wee
grieve
the
Spirit
of
God
by
cherishing
cankor
,
and
malice
,
one
against
another
,
it
drives
away
the
sweete
spirit
of
love
,
therefore
make
conscience
of
grieving
the
Spirit
,
he
will
not
rest
in
a
malicious
heart
,
who
is
the
Spirit
of
love
.
Againe
,
the
Spirit
of
Christ
,
wheresoever
it
is
,
it
is
joyned
with
a
spirit
of
humility
,
God
gives
grace
to
the
humble
,
it
empties
the
soule
,
that
it
may
fill
it
,
it
empties
it
of
what
is
in
it
of
windy
vanity
,
and
fills
it
with
it selfe
,
therefore
those
that
are
filled
with
vaine
,
high
,
proud
conceites
,
they
grieve
and
keepe
out
the
good
Spirit
of
God
;
for
wee
should
empty
our
soules
,
that
the
Spirit
of
God
may
have
a
large
dwelling
there
,
or
else
we
grieve
the
Spirit
;
in
a
word
,
any
sinne
against
conscience
,
grieves
the
Spirit
of
God
,
and
hinders
spirituall
liberty
,
because
Where
the
Spirit
of
God
is
,
there
is
liberty
;
would
we
preserve
liberty
?
we
must
preserve
the
Spirit
,
if
we
sinne
against
conscience
,
wee
hinder
liberty
every
way
,
we
hinder
our
liberty
to
good
duties
,
when
a
man
sinnes
against
conscience
,
hee
is
dead
to
good
actions
,
conscience
tells
him
,
why
doe
you
goe
about
it
,
you
have
done
this
and
that
?
he
is
shackled
in
his
performances
,
he
cannot
goe
so
naturally
to
prayer
,
and
to
hearing
,
conscience
layes
a
clogge
upon
him
,
hee
is
shackled
,
in
prayer
especially
he
hath
not
liberty
to
the
throne
of
grace
,
how
dares
hee
looke
to
heaven
,
when
hee
hath
grieved
the
Spirit
of
God
and
broken
the
peace
of
his
conscience
?
what
communion
hath
he
with
God
,
so
it
hinders
peace
with
God
,
a
man
cannot
looke
Christ
in
the
face
,
as
a
man
when
hee
hath
wronged
another
man
,
he
is
ashamed
to
looke
on
him
,
so
the
soule
when
it
hath
runne
into
sinnes
against
conscience
it
is
ashamed
to
looke
on
Christ
,
and
to
goe
to
God
againe
,
therefore
any
sinne
against
conscience
grieves
the
Spirit
,
and
hinders
all
sweete
liberty
that
was
before
,
it
takes
away
the
degree
of
it
.
It
hinders
boldnesse
with
men
:
for
what
makes
a
man
couragious
in
his
dealings
with
men
?
a
cleere
conscience
;
let
it
be
the
stoutest
man
in
the
world
,
let
him
maintaine
any
lust
against
conscience
it
will
make
him
so
farre
a
slave
,
for
when
it
comes
to
the
crossing
of
that
lust
once
,
then
you
shall
see
he
will
even
betray
all
his
former
stoutnesse
,
and
strength
,
if
a
man
be
covetous
,
and
ambitious
,
he
may
be
stout
for
a
time
,
but
when
he
comes
to
bee
crossed
it
will
take
away
all
liberty
,
that
a
man
hath
to
cherish
any
sinne
.
In
a
word
,
to
preserve
this
liberty
,
let
us
goe
to
Christ
,
from
whom
wee
have
this
liberty
,
complaine
to
him
,
when
wee
finde
any
corruption
stirring
,
goe
to
the
Lord
in
the
words
of
S.
Austine
and
say
,
Now
Lord
free
me
from
my
necessities
,
I
cannot
serve
thee
as
I
should
doe
,
nor
as
I
would
doe
,
I
am
inthralled
to
sinne
,
but
I
would
doe
better
,
I
cannot
doe
so
well
as
I
would
,
free
mee
from
my
necessities
:
complaine
of
our
corruptions
to
God
;
as
the
woman
in
the
Law
,
when
●he
complayned
,
if
she
were
assaulted
,
she
saved
her
life
by
complaying
,
so
let
us
complaine
to
Christ
,
if
we
finde
violence
offered
to
us
by
our
corruptions
,
I
cannot
by
my
owne
strength
set
my selfe
at
liberty
from
this
corruption
,
Lord
give
mee
thy
Spirit
to
doe
it
,
set
me
more
and
more
at
liberty
,
from
my
former
bondage
,
and
from
this
that
hath
inthralled
me
,
so
complaine
to
Christ
,
and
desire
him
to
doe
his
office
;
Lord
thy
office
is
To
dissolve
the
workes
of
the
devill
:
And
goe
to
the
Spirit
,
it
is
the
office
of
the
holy
Ghost
to
free
us
,
to
be
a
Spirit
of
liberty
:
now
desire
Christ
and
the
holy
Ghost
to
doe
their
office
of
setting
us
at
Spirituall
liberty
:
and
this
we
must
doe
in
the
use
of
meanes
,
and
avoyding
of
occasions
,
and
then
it
will
be
efficatious
to
preserve
that
Spirituall
liberty
,
as
will
tell
our
consciences
that
wee
are
no
hypocrites
,
and
that
will
end
in
a
glorious
liberty
in
the
life
to
come
.
And
let
this
be
a
comfort
to
all
poore
strugling
,
and
striving
Christians
,
that
are
not
yet
set
at
perfect
liberty
from
their
lusts
and
corruptions
;
that
it
is
the
office
of
the
Spir●t
of
Christ
,
as
the
King
of
the
Church
,
it
is
his
office
by
his
Spirit
to
purge
the
Church
perfectly
,
to
make
it
a
glorious
spouse
;
at
last
he
will
doe
his
owne
office
,
and
besides
this
liberty
of
grace
joyned
with
conflict
in
this
world
there
is
another
liberty
of
glory
,
when
I
shall
bee
freed
from
all
oppositions
without
,
and
from
all
conflict
and
corruption
within
▪
It
is
called
The
liberty
of
the
Sonnes
of
God
,
Rom.
8
and
those
that
looke
not
more
and
more
,
for
the
gracious
liberty
to
be
free
from
passions
,
and
corruptions
here
,
they
must
not
looke
for
the
glorious
liberty
in
heaven
,
but
those
that
live
a
conflicting
life
,
and
pray
to
Christ
more
and
more
for
the
Spirit
of
liberty
,
to
set
up
a
liberty
in
us
,
these
may
looke
for
the
liberty
of
the
Sonne
of
God
,
〈◊〉
will
be
ere
long
,
when
wee
shall
be
out
of
reach
,
and
free
from
corruption
,
when
the
Spirit
of
God
shall
be
all
in
all
.
Now
our
lusts
will
not
suffer
the
Spirit
to
bee
all
in
all
,
but
in
heaven
he
shall
,
there
shall
be
nothing
to
rise
against
him
:
This
that
hath
beene
spoken
shall
suffice
for
that
17.
verse
,
The
Lord
is
the
Spirit
,
and
where
the
Spirit
of
the
Lord
is
there
is
〈◊〉
:
I
proceede
to
the
next
verse
,
which
I
purpose
to
dwell
more
on
.
VERSE
.
XVIII
.
But
we
all
as
in
a
glass
,
with
open
face
behold
the
glory
of
the
Lord
,
and
are
changed
into
the
same
Image
,
from
glory
to
glory
,
as
by
the
Spirit
of
the
Lord.
AS
the
Sunne
riseth
by
degrees
,
till
he
come
to
shine
in
glory
,
so
it
was
with
the
Sonne
of
righteousnesse
,
hee
discovered
himselfe
in
the
Church
by
little
and
little
:
the
latter
times
now
are
more
glorious
than
the
former
▪
and
because
comparisons
give
lustre
,
the
blessed
▪
Apostle
to
set
forth
the
excellency
of
the
administration
of
the
covenant
of
grace
under
the
Gospell
,
he
compares
it
with
the
administration
of
the
same
covenant
in
the
time
of
the
law
,
and
in
the
comparison
prefers
that
administration
under
the
Gospell
,
is
more
excellent
.
Now
besides
other
differences
in
the
Chapter
,
he
insists
upon
three
especially
,
they
differ
in
Generality
.
Evidence
.
Efficacie
.
First
in
regard
of
the
generalitie
We
all
now
with
open
face
&c.
Moses
onely
beheld
the
glory
of
the
Lord
in
the
Mount
,
but
We
all
,
not
all
men
,
but
all
sound
Christians
that
have
their
eyes
opened
,
all
sorts
of
beleevers
,
behold
this
glory
:
In
Spirituall
things
there
is
no
envie
,
every
one
may
be
partaker
in
solidum
,
intirely
of
all
.
Envie
is
in
the
things
of
this
life
,
where
the
more
one
hath
,
the
lesse
another
hath
,
it
is
a
matter
of
glory
,
and
excellencie
,
the
more
are
partakers
of
Spirituall
things
:
the
Iewes
rejoyced
that
the
Gentiles
should
be
called
,
and
wee
now
rejoyce
in
hope
,
and
should
rejoyce
mervelously
,
if
we
could
see
it
effected
,
that
the
Iewes
should
be
taken
in
againe
;
the
more
the
better
,
Wee
all
.
And
then
for
evidence
,
We
behold
with
open
face
,
that
is
,
with
freedome
,
and
boldnesse
,
which
was
not
in
the
time
of
the
law
,
for
they
were
affraid
to
looke
upon
Moyses
,
when
hee
came
downe
from
the
Mount
,
his
cou●●enance
was
so
majesticall
and
●●●rible
,
but
We
all
with
open
face
,
freely
,
boldly
,
and
cheer●fully
,
looke
,
upon
the
glory
of
God
in
the
Gospell
;
the
light
of
the
Gospell
is
an
alluring
com●●rting
light
,
the
light
of
the
law
was
dazelling
and
terrifying
.
As
in
,
a
Glasse
,
they
beheld
God
in
a
glasse
,
but
it
was
not
so
cleere
a
glasse
,
they
beheld
him
as
it
were
in
the
water
,
wee
behold
him
,
in
Christ●ll
,
we
see
God
in
the
glasse
of
the
Word
,
and
Sacraments
,
but
they
in
a
wor●●
of
Ceremonies
,
Chris●
was
to
them
swadled
,
and
wrapped
up
in
a
great
many
types
.
And
then
for
the
power
and
efficacie
,
the
Gospell
is
beyond
the
law
,
the
law
had
not
power
to
convert
,
to
change
into
its
owne
likenesse
,
but
now
the
Gospell
,
which
is
the
ministry
of
the
Spirit
;
it
hath
a
transforming
,
changing
power
,
into
the
likenesse
of
Christ
,
whom
it
preacheth
,
we
are
changed
From
glory
to
glory
▪
it
is
a
graduall
change
,
not
all
at
once
,
but
from
glory
to
glory
,
from
one
degree
of
grace
to
another
,
for
grace
is
here
called
glory
,
we
are
changed
from
the
state
of
grace
,
till
he
come
to
heaven
the
state
of
glory
.
And
then
the
cause
of
all
,
It
is
by
the
Spirit
of
the
Lord
;
The
Spirit
runnes
through
all
,
it
is
by
the
Spirit
of
the
Lord
,
that
we
behold
,
it
is
the
Spirit
of
the
Lord
that
takes
away
the
vayle
,
it
is
by
the
Spirit
,
that
we
are
changed
from
glory
to
glory
.
Thus
you
see
how
many
wayes
the
administration
of
the
covenant
of
grace
now
,
is
more
excellent
than
the
administration
of
the
Covenant
of
grace
was
then
:
In
a
word
i●
hath
foure
excellencies
especially
as
,
First
,
liberty
and
freedome
,
from
the
bondage
of
ceremonies
,
and
of
the
law
,
in
a
great
part
they
had
little
Gospell
,
and
a
great
deale
of
Law
mingled
with
it
,
we
have
much
Gospell
,
and
little
Law
,
wee
have
more
freedome
,
and
liberty
.
And
thereupon
we
have
more
clearenesse
,
wee
see
Christ
more
clearely
,
with
open
face
wee
behold
the
glory
of
the
Lord.
And
thirdly
,
there
is
more
intenti●n
of
grace
,
the
spirit
workes
more
strongly
now
,
even
to
a
change
,
the
ministery
of
the
Gospell
hath
the
Spirit
with
it
,
whereby
wee
are
changed
from
the
hear●roote
inwardly
,
and
thorowly
.
And
l●stly
,
in
the
extension
,
it
is
more
large
,
Wee
all
,
Gentiles
,
as
well
as
Iewes
,
Behold
,
&c.
Hence
,
let
us
seriously
and
fruitfully
consider
,
in
what
excellent
times
the
Lord
hath
cast
us
,
that
we
may
answer
it
with
thankfullnesse
,
and
obedience
,
God
hath
reserved
us
to
these
glorious
times
,
better
then
ever
our
forefathers
saw
.
There
are
three
m●ine
parts
of
the
Text
,
our
communion
and
fellowship
with
God
in
Christ
,
wee
all
now
in
a
glasse
,
Behold
the
glory
of
the
Lord.
And
then
our
conformity
thereupon
,
by
beholding
,
we
are
changed
into
the
same
Image
.
The
third
is
the
cause
of
both
,
the
cause
why
wee
b●hold
the
glory
of
God
,
and
why
by
beholding
we
are
changed
from
glory
to
glory
,
it
is
the
Spirit
of
God.
This
Text
hath
many
theames
of
glory
,
all
is
glorious
in
it
;
there
is
the
glorious
mercy
of
God
in
Christ
,
who
is
the
Lord
of
glory
,
the
Gospel
in
which
wee
see
the
grace
of
God
,
and
of
Christ
,
The
glorious
Gospell
,
the
change
by
which
wee
are
changed
▪
a
glorious
change
,
from
glory
to
glory
,
and
by
a
glorious
power
,
by
the
Spirit
of
〈◊〉
,
Lord
,
all
here
is
glorious
.
Therefore
blessed
be
God
,
and
blessed
be
Christ
,
and
blessed
be
the
Spirit
,
and
blessed
be
the
Gospell
,
and
wee
blessed
that
live
in
these
blessed
and
glorious
times
,
but
to
come
to
the
words
.
But
we
all
as
in
a
glasse
,
&c.
The
happinesse
of
man
consists
especially
in
two
things
,
In
Communion
with
In
Conformity
to
God.
The
meanes
how
to
attaine
them
,
both
,
are
laid
downe
in
this
Verse
.
I
shall
speake
of
them
in
order
.
First
,
of
our
communion
with
the
chiefe
good
:
And
then
of
the
conformity
wr●ught
upon
that
communion
.
And
in
the
Communion
first
of
Gods
discovering
of
himselfe
by
his
Spirit
.
And
then
of
our
apprehension
of
him
,
by
beholding
.
We
all
with
open
face
,
behold
the
glory
of
the
Lord
,
&c.
In
the
glasse
of
the
Gospell
,
we
see
Christ
,
and
in
Christ
the
glory
of
God
shining
,
especially
of
his
mercy
.
The
point
then
here
is
,
that
,
The
grace
and
free
mercy
of
God
is
his
glory
,
Now
in
our
falne
estate
,
the
glory
of
God
is
especially
his
mercy
shining
in
Iesus
Christ.
What
is
glory
?
Glory
implyeth
these
things
.
First
excellency
,
nothing
is
glorious
but
that
that
is
excellent
.
Secondly
,
evidence
and
manifestation
,
for
nothing
is
glorious
,
(
though
it
be
excellent
)
if
it
appeare
not
so
,
therefore
Light
is
said
to
bee
glorious
,
because
the
rayes
of
it
appeare
,
and
runne
into
the
eyes
of
all
as
it
were
,
and
therefore
we
call
things
that
are
glorious
by
the
name
of
Light
,
illustrissimus
,
and
Clarissimus
,
tearmes
taken
from
light
,
because
where
glory
is
,
there
must
be
manifestation
,
thus
light
,
it
is
a
creature
of
God
that
manifests
it selfe
and
other
things
.
Thirdly
,
victoriousnesse
,
in
glory
there
is
such
a
degree
of
excellency
,
as
is
victorious
,
and
convincing
that
it
is
so
indeed
:
conquering
the
contrary
,
that
opposeth
it
,
Light
causeth
darkenesse
to
vanish
presently
,
when
the
Sunne
which
is
a
glorious
creature
appeares
,
where
are
the
Starres
?
And
where
are
meaner
men
in
the
appearance
of
a
glorious
Prince
?
they
are
hid
,
the
meaner
things
are
shaddowed
by
glory
.
Againe
,
usually
glory
hath
with
it
the
suffrage
,
and
approbation
of
others
or
else
it
hath
not
its
right
end
,
that
is
,
why
doth
God
create
such
glory
in
nature
as
Light
,
and
such
like
?
but
that
men
may
behold
the
Light
?
and
why
are
Kings
,
and
great
men
glorious
at
certaine
times
,
but
that
there
bee
beholders
?
if
there
were
no
beholders
there
would
bee
no
glory
Now
to
apply
this
to
the
point
in
hand
,
The
glory
of
the
Lord
,
That
is
,
his
attributes
,
especially
that
of
grace
,
mercy
,
and
love
in
Christ
,
that
especially
is
his
excellency
.
And
there
is
an
evidence
and
manifestation
of
it
,
it
appeares
to
us
in
Christ
,
The
grace
of
God
hath
appeared
,
Christ
is
called
grace
,
hee
is
the
grace
of
God
invested
,
and
cloathed
with
mans
nature
,
when
Christ
appeared
,
the
grace
,
and
mercy
,
and
love
of
God
appeared
.
Then
againe
it
is
victorious
,
shining
to
victory
,
over
all
that
is
contrary
:
For
alasse
beloved
,
what
would
become
of
us
?
if
there
were
not
grace
above
sinne
,
and
mercy
above
misery
,
and
power
in
Christ
Iesus
,
above
all
the
power
in
Sathan
,
and
death
.
And
then
they
have
a
testimony
of
all
that
belong
to
God
,
for
they
have
their
eyes
opened
to
behold
this
glory
,
and
by
beholding
are
transformed
from
glory
to
glory
,
as
we
shall
see
after
.
So
that
whatsoever
may
be
said
of
glory
,
may
bee
said
of
this
glory
,
whence
all
other
glory
indeed
is
derived
.
The
glory
of
the
Lord.
By
the
glory
of
the
Lord
then
is
meant
especially
the
glory
of
his
mercy
,
and
love
,
in
Iesus
Christ.
The
severall
attributes
of
God
shine
upon
severall
occasions
,
they
have
as
it
were
severall
theaters
whereon
to
discover
their
glory
.
In
Creation
there
was
power
most
of
all
,
in
governing
the
world
,
wise
providence
;
In
hell
,
justice
in
punishing
sinners
.
But
now
to
man
in
a
lapsed
estate
,
what
attribute
shines
most
,
and
is
most
glorious
?
Oh
it
is
mercy
,
and
free
grace
.
If
grace
and
mercy
were
hid
,
our
state
being
as
it
is
,
since
the
fall
,
what
were
all
other
attributes
but
matter
of
terrour
?
to
thinke
of
the
wisedome
,
and
power
,
and
justice
of
God
,
would
adde
aggravations
,
hee
is
the
more
wise
,
and
powerfull
to
take
revenge
on
us
,
&c.
grace
is
the
glorious
attribute
,
whereby
God
doth
as
it
were
set
himselfe
to
triumph
over
the
greatest
ill
that
can
be
over
sinne
,
that
that
is
worse
than
the
devill
himselfe
,
cannot
prevaile
over
his
grace
:
There
is
a
greater
height
,
and
depth
,
and
breadth
,
there
are
greater
dimensions
,
in
love
and
mercy
in
Christ
,
then
there
is
in
our
sinnes
,
and
miseries
,
and
all
this
is
gloriously
discovered
in
the
gospell
.
Doe
you
wonder
then
why
the
grace
of
God
hath
found
such
enemies
as
it
hath
done
alway
:
Especially
in
Popery
,
where
they
mingle
their
workes
with
grace
;
For
the
opposite
heart
of
man
being
in
a
frame
of
enmity
to
God
,
sets
it selfe
most
against
that
that
God
will
be
glorified
in
,
therefore
we
should
labour
to
vindicate
nothing
so
much
as
grace
.
We
have
a
dangerous
incroaching
Sect
risen
up
,
enemies
to
the
grace
of
God
,
that
palliate
,
and
cover
their
plot
cunningly
and
closely
,
but
they
set
nature
against
grace
,
let
us
vindicate
that
upon
all
occasions
;
for
we
live
by
grace
,
and
we
must
dye
by
grace
,
and
stand
at
the
day
of
judgement
by
grace
;
not
in
our
owne
righteousnesse
,
but
in
the
righteousnesse
of
Christ
,
being
found
in
him
;
but
because
it
is
a
sweete
point
and
may
serve
us
all
in
steed
,
to
consider
that
God
will
honour
himselfe
gloriously
in
this
sweete
attribute
,
let
us
see
a
little
how
the
glory
of
God
shines
in
Christ
more
then
otherwise
,
parallell
it
with
other
things
a
little
.
The
glory
of
God
was
in
Adam
,
for
Adam
had
the
Image
of
God
upon
him
,
and
had
communion
and
fellowship
with
God
,
but
there
is
greater
glory
now
shining
in
the
Gospell
,
in
Iesus
Christ
to
poore
sinners
;
for
when
man
stood
in
innocency
,
God
did
good
to
a
good
man
,
and
God
was
amiable
and
friendly
to
a
friend
;
Adam
was
the
friend
of
God
then
.
Now
to
doe
good
to
him
that
is
good
,
and
to
maintaine
sweete
communion
with
a
friend
,
this
is
good
indeede
,
and
it
was
a
great
glory
of
Gods
mercy
that
he
would
raise
such
a
creature
as
man
hereto
.
But
now
in
Iesus
Christ
there
is
a
further
glory
of
mercy
,
for
here
God
doth
good
to
ill
men
,
and
the
goodnesse
of
God
is
victorious
,
and
triumphant
over
the
greatest
misery
,
and
the
greatest
ill
of
man.
Now
in
the
Gospell
God
doth
good
to
his
greatest
enemies
,
herein
as
it
is
Rom.
5.
God
set
forth
,
and
commended
gloriously
his
love
,
that
When
we
were
enemies
,
he
gave
his
Sonne
for
us
,
therefore
here
is
greater
glory
of
mercy
,
and
love
,
shining
forth
to
fallen
man
in
Christ
,
than
to
Adam
in
innocency
.
The
glory
of
God
shines
in
the
heavens
,
The
heavens
declare
the
glory
of
God
,
and
the
firmament
sheweth
his
handy
Worke
:
Every
creature
hath
a
beame
of
Gods
glory
in
it
,
the
whole
world
is
a
Theater
of
the
glory
of
God
,
but
what
is
the
glory
of
Creation
,
of
preservation
,
and
governing
of
the
world
,
to
the
glory
of
his
mercy
,
and
compassion
that
shines
in
Christ
?
The
glory
of
the
creature
is
nothing
to
this
,
for
all
the
Creatures
were
made
of
nothing
,
but
here
the
glory
of
mercy
is
such
in
Christ
,
that
God
became
a
Creature
himselfe
.
Nay
to
goe
higher
to
the
Angels
themselves
,
it
is
not
Philangelia
,
but
Philanthropia
that
out-shines
all
,
God
is
not
called
the
lover
of
Angels
,
he
tooke
not
upon
him
,
the
nature
of
Angels
,
but
the
nature
of
man
,
and
man
is
the
spouse
of
Christ
,
the
member
of
Christ
,
Angels
are
not
so
,
they
are
but
ministring
Spirits
for
the
good
of
them
that
shall
be
saved
,
Christ
as
it
is
Eph.
1.
when
he
rose
againe
,
he
was
advanced
above
all
principalities
,
and
powers
,
therefore
above
the
Angelicall
nature
:
now
Christ
and
the
Church
are
all
one
,
they
make
but
one
misticall
body
,
the
Church
is
the
Queene
,
and
Christ
is
the
King
,
therefore
Christ
misticall
the
Church
,
is
above
all
Angelicall
nature
whatsoever
,
the
Angells
are
not
the
Queene
and
Spouse
of
Christ
,
so
the
glory
of
Gods
goodnesse
is
more
to
man
,
to
sinfull
man
,
after
he
beleeves
and
is
made
one
with
Christ
,
than
to
any
creature
whatsoever
,
thus
God
hath
dignified
and
advanced
our
nature
in
Iesus
Christ
,
comparisons
give
lustre
,
therefore
this
shewes
plainely
unto
us
Christians
that
the
glory
of
the
mercy
,
and
love
,
and
kindnesse
,
of
God
to
man
in
Christ
,
shines
more
than
his
glory
,
and
mercy
,
and
kindnesse
,
to
all
the
creatures
in
the
world
besides
,
therefore
here
is
a
glory
with
an
excell●ncie
.
On
the
other
side
nothing
more
terrible
than
to
consider
of
God
,
out
of
Christ
,
what
is
he
but
a
consuming
fire
,
but
to
consider
of
his
mercy
,
his
glorious
mercy
in
Iesus
Christ
,
nothing
is
more
sweete
:
for
in
Iesus
Christ
God
hath
taken
upon
him
,
that
sweete
relation
of
a
Father
,
The
Father
of
mercy
,
and
God
of
all
Comfort
,
so
that
the
nature
of
God
is
lovely
in
Christ
,
and
our
nature
in
Christ
is
lovely
to
him
;
and
this
made
the
Angels
,
who
though
they
have
not
increase
of
grace
by
Christ
,
yet
having
increase
of
comfort
and
glory
,
when
Christ
was
borne
to
sing
from
heaven
,
Glory
to
God
on
high
,
&c.
what
glory
?
why
the
glory
of
his
mercy
,
of
his
love
,
of
his
grace
to
sinfull
men
.
Indeede
there
is
a
glory
of
wisedome
to
reconcile
justice
,
and
mercy
together
,
and
a
glory
of
truth
to
fulfill
the
promise
,
but
that
that
sets
all
attributes
for
our
Salvation
on
work
,
was
mercy
and
grace
,
therefore
that
is
the
glory
of
God
especially
here
meant
,
for
as
wee
say
in
morallity
,
that
is
the
greatest
vertue
,
that
other
vertues
serve
,
so
in
Divinity
,
that
attribute
which
others
serve
,
is
the
greatest
of
all
;
in
our
salvation
wisedome
,
yea
and
justice
it selfe
,
serves
mercy
:
for
God
by
his
wisedome
devised
away
to
content
justice
,
by
sending
his
Sonne
to
take
our
nature
,
and
in
that
nature
,
to
give
satisfaction
to
justice
,
that
there
might
be
a
harmonie
among
the
a●tributes
:
to
make
some
use
of
this
.
Vse
.
1
Doth
God
manifest
his
glory
?
(
I
will
not
speake
at
large
of
glory
being
an
endlesse
argument
,
but
confine
it
to
the
glory
of
grace
,
and
mercy
in
the
Gospell
,
which
therefore
is
called
the
glory
of
the
Gospell
)
I
say
doth
God
shew
such
glorious
mercy
in
Christ
?
then
I
beseech
you
let
us
justifie
God
,
and
justifie
this
course
that
God
hath
taken
to
glorifie
his
mercy
in
Iesus
Christ
,
by
imbracing
Christ
:
It
is
sayd
of
the
proud
Pharisees
,
they
despised
the
counsell
of
God
;
God
hath
powred
out
mercy
bowels
of
mercy
,
in
Christ
crucified
,
therefore
in
embracing
Christ
we
justifie
the
counsell
of
God
concerning
our
salvation
.
Doe
but
consider
what
a
loving
God
wee
have
,
who
would
not
bee
so
farre
in
love
with
his
onely
Sonne
,
as
to
keepe
him
to
himselfe
,
when
we
had
neede
of
him
;
a
God
that
accounts
himselfe
most
glorious
in
those
attributes
that
are
most
for
our
comfort
,
he
accounts
not
himselfe
so
glorious
for
his
wisedome
,
for
his
power
,
or
for
his
justice
,
as
for
his
mercy
and
grace
,
for
his
Philanthropia
,
his
love
of
man
;
shall
not
we
therefore
even
be
in
flamed
with
a
desire
of
gratifying
him
,
who
hath
j●yned
his
glory
with
our
salvation
,
that
accounts
himselfe
glorious
in
his
mercy
,
above
all
other
attributes
?
shall
the
Angels
that
have
not
that
benefit
by
Christ
as
wee
have
,
shall
they
in
our
behalfe
,
out
of
love
to
us
,
and
zeale
to
Gods
glory
,
sing
from
heaven
,
Glory
to
God
on
high
,
and
shall
wee
be
so
dead
,
and
frozen
hearted
that
reape
the
crope
,
as
not
to
acknowledge
this
glory
of
God
,
breaking
out
in
the
Gospell
?
the
glory
of
his
mercy
and
rich
grace
;
the
Apostle
is
so
full
when
he
falls
upon
this
Theame
,
that
hee
cannot
speake
without
words
of
amplification
,
and
enlargement
,
one
while
he
calls
it
rich
grace
,
another
while
hee
stands
in
admiration
,
Oh
the
depth
of
the
Love
of
God
,
What
deserves
admiration
but
glorious
things
,
the
best
testimony
that
can
be
given
of
glorious
things
,
is
when
wee
admire
them
;
now
if
wee
would
admire
,
is
there
any
thing
so
admirable
that
wee
can
say
,
oh
the
height
,
and
depth
,
as
we
may
of
the
love
of
God
in
Christ
?
there
are
all
the
dimensions
of
unparalleld
glory
,
height
,
and
breadth
,
and
depth
:
therefore
I
beseech
you
let
us
often
even
stand
in
admiration
of
the
love
of
God
to
us
in
Christ
;
So
God
loved
the
world
,
the
Scripture
leads
to
this
admiration
,
by
phrases
that
cannot
have
a
podesis
,
a
redition
backe
againe
,
So
,
how
?
we
cannot
tell
how
,
so
as
is
beyond
all
expression
,
the
Scripture
it selfe
is
at
a
stand
for
words
,
Oh
base
nature
,
that
wee
are
dazled
with
any
thing
,
but
that
that
wee
should
most
admire
.
How
few
of
us
spend
our
thoughts
this
way
to
consider
Gods
wonderfull
and
admirable
mercy
,
and
grace
in
Christ
,
when
yet
there
is
no
object
in
the
world
so
sweete
and
comfortable
as
this
is
,
that
the
very
Angels
pry
into
,
they
desire
to
pry
into
the
mystery
of
our
Salvation
by
Christ
,
they
are
students
therein
,
the
Cherubins
,
they
were
set
upon
the
mercy
seate
,
having
a
counterview
,
one
upon
another
,
implying
a
kinde
of
admiration
,
they
pry
into
the
secrets
of
Gods
love
in
governing
his
people
,
and
bringing
them
to
Heaven
,
shall
they
doe
it
,
and
shal
not
we
study
,
and
admire
these
things
that
God
may
have
the
glory
,
God
made
all
for
his
glory
beloved
,
and
the
wicked
for
the
day
of
wrath
,
as
Solomon
saith
,
and
hath
he
not
new
made
all
for
his
glory
?
is
not
the
new
creature
more
for
his
glory
then
the
old
creature
?
therefore
if
we
will
make
it
good
,
that
wee
are
new
creatures
,
let
us
seeke
to
glorifie
God
every
way
,
not
in
word
alone
,
but
in
heart
,
admiring
him
,
and
in
life
,
conversing
with
him
.
And
that
we
may
glorifie
God
in
deed
,
let
us
glory
in
Gods
love
,
for
wee
must
glory
in
this
glory
,
nature
beloved
is
glorious
of
it selfe
,
and
vaine-glorious
,
but
would
you
glory
without
vanity
?
go
out
of
your selves
,
and
see
what
you
are
in
Christ
,
in
the
grace
,
and
mercy
,
and
free
love
of
God
,
culling
us
out
from
the
rest
of
mankinde
,
and
there
you
may
glory
safely
over
sin
,
and
death
,
and
hell
,
for
being
justified
freely
from
our
sinnes
,
you
can
thinke
of
death
,
of
the
damnation
of
others
,
of
hell
without
feare
,
God
forbid
saith
Saint
Paul
,
that
I
should
glory
in
any
thing
,
but
in
the
crosse
of
Christ
,
that
is
,
in
the
mercy
of
God
appointing
such
a
meanes
for
satisfaction
.
Let
not
the
wise
man
glory
in
his
wisedome
,
nor
the
strong
man
glory
in
his
strength
,
&c.
There
is
danger
in
such
glorying
,
it
is
subject
to
a
curse
,
but
if
a
man
will
glory
,
let
him
glory
in
the
Lord.
Vse
.
2
Againe
,
if
God
account
his
mercy
,
and
love
in
Christ
,
especially
his
glory
,
shall
wee
thinke
that
God
will
admit
of
any
partner
with
Christ
,
in
the
matter
of
salvation
,
If
as
the
Psalmist
saith
,
He
made
us
,
and
not
wee
our selves
.
shall
wee
thinke
that
wee
have
a
hand
in
making
our selves
againe
.
Will
God
suffer
his
glory
to
be
touched
upon
,
by
intercessions
of
Saints
merits
,
and
satisfactions
,
and
free
will
,
grace
is
not
glorious
,
if
we
adde
the
least
thing
of
our
owne
to
it
,
cannot
wee
make
a
haire
of
our
head
,
or
the
grasse
that
we
trample
upon
,
but
there
must
be
a
glory
and
power
of
God
in
it
?
and
can
wee
bring
our selves
to
Heaven
,
therefore
,
away
with
that
,
Hayle
Mary
full
of
grace
.
Hayle
Mary
freely
beloved
,
is
the
right
interpretation
,
and
they
that
attribute
matter
of
power
and
grace
,
and
favour
to
her
,
as
in
that
,
Oh
beseech
thy
Sonne
,
&c.
they
take
away
that
wherein
God
,
and
Christ
will
bee
glorified
,
and
attribute
it
to
his
Mother
,
and
other
creatur●s
.
I
doe
but
touch
this
to
bring
us
into
loathing
,
and
abomination
of
that
Religion
,
that
sets
somewhat
of
the
creature
,
against
that
wherein
God
will
bee
glorifyed
above
all
.
Againe
,
let
us
stay
our selves
when
wee
walke
in
darkenesse
,
with
the
consideration
of
the
gloriousnesse
of
Gods
mercy
in
Iesus
Christ
,
here
called
,
The
glory
of
the
Lord.
It
is
no
lesse
mercy
,
then
glorious
mercy
,
that
will
satisfie
us
,
when
wee
are
in
distresse
of
conscience
,
and
if
this
will
not
,
what
will
,
let
Sathan
aggravate
our
sinnes
as
much
as
may
be
,
and
joyne
with
conscience
in
this
businesse
,
y●
set
this
glorious
mercy
against
all
our
sinnes
,
make
the
most
of
them
,
they
are
the
sinnes
of
a
finite
creature
,
but
here
is
infinite
mercy
triumphing
,
and
rejoycing
over
justice
,
having
gotten
the
victory
over
it
,
Oh
beloved
,
when
the
time
of
temptation
comes
,
and
the
houre
of
death
,
and
conflict
with
conscience
,
and
a
confluence
,
and
concurrence
of
all
that
may
discourage
,
Sathan
will
bestirre
himselfe
,
and
he
is
a
cunning
Rethoritian
to
set
all
the
colours
upon
sinne
,
especially
in
the
time
of
despaire
,
bee
as
cunning
to
set
all
colours
upon
mercy
,
glorious
mercy
.
If
God
were
glorious
in
all
other
attributes
,
and
not
it
mercy
,
what
would
become
of
us
?
The
glory
of
other
attributes
without
mercy
,
tends
to
despaire
,
glorious
in
wisedome
to
find
us
out
,
glorious
in
justice
,
to
deale
with
us
in
rigour
,
these
affright
,
but
that
that
sweetneth
all
other
attributes
,
is
his
mercy
.
What
a
comfort
is
this
to
sinfull
man
,
that
in
casting
himself
upon
Christ
,
and
upon
Gods
mercy
in
Christ
,
hee
yeelds
glory
to
God
?
that
God
hath
joyned
his
glory
with
our
speciall
good
,
that
here
is
a
sweete
concurrence
,
betweene
the
Summus
finis
,
and
the
Summum
Bonum
of
man.
The
last
end
of
man
of
all
,
is
the
glory
of
God
,
for
that
is
as
it
were
the
point
of
the
circle
from
which
all
came
:
(
for
he
made
all
for
his
glory
)
and
in
which
all
ends
,
so
is
the
chiefe
good
,
therefore
by
the
way
,
it
is
a
vaine
conceite
for
some
to
thinke
,
Oh
wee
must
not
looke
to
our
owne
Salvation
so
much
,
this
is
selfe-love
.
It
is
true
to
severe
the
consideration
of
the
glory
of
Gods
mercy
,
and
goodnesse
in
it
,
but
see
both
these
wrapped
,
and
knit
together
indissolvable
,
our
Salvation
,
and
Gods
glory
,
wee
hinder
Gods
glory
if
we
beleeve
not
his
mercy
in
Christ
to
us
,
so
at
once
,
we
wrong
our selves
and
him
,
and
wee
wrong
him
not
in
a
meane
attribute
,
but
in
his
mercy
and
goodnesse
,
wherein
hee
hath
appointed
to
glorifie
himselfe
most
of
all
,
and
therefore
I
beseech
you
let
us
yeeld
to
him
the
glory
of
his
mercy
,
and
let
us
thinke
that
when
wee
sinne
,
wee
cannot
glorifie
him
more
,
then
to
have
recourse
to
his
mercy
,
when
Sathan
tempts
us
to
runne
from
God
,
and
discourageth
us
,
as
hee
will
doe
at
such
times
,
then
have
but
this
in
your
thoughts
,
God
hath
set
himselfe
to
bee
glorious
in
mercy
,
above
all
other
attributes
,
and
this
is
the
first
moving
attribute
that
stirres
up
all
the
rest
,
and
therfore
God
will
account
himselfe
honoured
,
if
I
have
recourse
to
him
,
let
this
thought
therefore
be
as
a
City
of
refuge
,
when
the
avenger
of
blood
followes
thee
,
flee
presently
to
this
sanctuary
,
thinke
thus
,
let
not
mee
deny
my selfe
comfort
and
God
glory
at
once
,
Where
sinne
abounds
,
grace
abounds
much
more
.
Though
sinnes
after
conversion
staine
our
profession
,
more
then
sinnes
before
conversion
,
yet
notwithstanding
goe
to
the
glorious
mercy
of
God
still
,
to
seventy
times
seventy
times
,
there
is
yet
mercy
for
these
:
we
beseech
you
bee
reconciled
,
saith
Saint
Paul
to
the
Corinthians
,
when
they
were
in
the
state
of
grace
,
and
had
their
pardon
before
,
let
us
never
be
discouraged
from
going
to
Christ.
Oh
but
I
haue
offended
often
,
and
grievously
?
What
saith
the
Prophet
?
My
thoughts
are
not
as
your
thoughts
,
but
as
high
as
the
Heavens
are
above
the
earth
,
&c.
Therefore
,
howsoever
amongst
men
,
oft
offences
breed
an
eternall
allyenation
,
yet
notwithstanding
,
with
God
it
is
not
so
,
but
so
oft
as
we
can
have
Spirit
to
goe
to
God
for
mercy
,
and
spread
our
sinnes
before
him
,
with
broken
and
humble
hearts
,
so
often
we
may
take
out
our
pardon
,
Compare
Exod.
33.
with
Exod.
34.
Moses
,
in
Chap.
33.
had
desired
to
see
the
face
of
God
,
there
was
some
little
curiosity
perhaps
in
it
,
God
told
him
that
none
could
see
him
,
and
live
,
to
see
the
face
of
God
in
himselfe
,
must
be
reserved
for
heaven
,
we
are
not
proportioned
for
that
sight
.
But
in
the
next
Chapter
,
there
he
shewes
himselfe
to
Moses
,
and
how
doth
he
shew
himselfe
,
and
his
glory
to
Moses
?
The
Lord
,
the
Lord
,
gracious
,
mercifull
,
long
suffering
,
cloathed
all
in
sweete
attributes
,
he
will
be
knowne
by
those
names
,
now
,
then
if
wee
would
know
the
name
of
God
,
and
see
God
as
hee
is
pleased
,
and
delighted
to
discover
himselfe
to
us
,
let
us
know
him
by
those
names
that
he
proclaimes
there
,
shewing
that
the
glory
of
the
Lord
,
in
the
Gospell
especially
shines
in
mercy
,
and
as
I
said
before
,
it
must
bee
glorious
mercy
,
that
can
satisfie
a
distressed
conscience
,
how
soever
,
in
the
time
of
ease
and
peace
,
we
thinke
a
little
mercy
will
serve
the
turne
,
but
when
conscience
is
once
awaked
,
it
must
be
glorious
,
and
infinite
mercy
must
allay
it
.
And
therefore
those
that
finde
their
consciences
any
thing
wounded
with
any
sinne
,
stand
not
out
any
longer
with
God
,
come
,
and
yeeld
,
lay
downe
your
weapons
,
there
is
mercy
ready
,
the
Lord
is
glorious
in
his
mercy
in
Iesus
Christ
,
it
is
a
victorious
triumphing
mercy
,
over
all
sinne
and
unworthinesse
whatsoever
.
Looke
upon
God
,
in
the
face
of
Iesus
Christ
,
as
you
have
it
in
,
2
Cor.
4.
6.
God
who
commanded
Light
to
shine
out
of
darkenesse
,
hath
shined
in
our
hearts
,
to
give
us
the
Light
of
the
knowledg
of
God
,
in
the
face
of
Iesus
Christ.
In
the
face
of
Christ
,
God
is
lovely
,
lovelinesse
and
excellency
is
in
the
face
above
all
the
parts
of
the
body
.
The
Glory
of
God.
Wee
are
never
in
such
a
condition
as
we
ought
to
be
,
except
grace
be
glory
to
us
,
and
when
is
grace
glory
to
a
sinner
?
Oh
when
he
feeles
the
weight
and
burthen
of
his
sinne
,
and
languishing
desires
.
Oh
that
I
might
have
a
droppe
of
mercy
,
then
grace
is
glory
,
not
onely
in
Gods
esteeme
,
but
in
the
eye
of
the
sinner
,
indeed
we
are
never
soundly
humbled
,
till
grace
in
our
esteeme
be
glory
,
that
is
,
till
it
appeare
excellent
and
victorious
,
I
beseech
you
remember
it
,
we
may
have
use
of
it
,
in
the
time
of
desertion
.
How
is
this
grace
of
God
in
Christ
,
conveyed
to
us
yet
nearer
?
By
the
Gospell
.
As
in
a
glasse
.
The
Gospell
is
the
good
Word
of
God
,
Heb.
6.
It
reveales
the
good
God
to
us
,
and
the
good
Christ
,
it
is
a
sweete
word
:
for
Christ
could
doe
us
no
good
without
the
word
,
if
there
were
not
an
obligation
,
a
covenant
made
betweene
God
and
us
,
the
foundation
of
which
covenant
,
is
the
satisfaction
of
Christ
,
if
there
were
not
promises
built
upon
the
covenant
of
grace
,
whereby
God
hath
made
himselfe
a
debtor
,
what
claime
could
a
sinfull
soule
have
to
Christ
,
and
to
Gods
mercy
?
but
God
hath
bound
himselfe
in
his
word
,
therefore
the
grace
of
God
shines
in
Christ
,
and
all
that
is
in
Christ
,
is
conveyed
to
us
,
by
the
word
,
by
the
promise
.
The
Gospell
then
is
a
sweete
word
.
You
know
that
breeding
promise
of
all
others
,
Gen.
3.
The
seed
of
the
woman
,
that
repealed
and
conveyed
the
mercy
of
God
in
Christ
to
Adam
:
So
the
continuance
of
that
and
all
the
sweet
and
gracious
promises
,
bud
from
that
,
all
meete
in
Christ
,
as
in
a
cen●er
,
all
are
made
for
him
,
and
in
him
,
he
is
the
summe
of
all
the
promises
,
all
the
good
things
wee
have
,
are
parsels
of
Christ
,
Christ
,
he
is
the
word
of
the
Father
,
that
discovers
all
from
the
bosome
of
his
Father
,
therefore
he
is
named
the
Word
,
the
Gospell
is
the
word
frō
him
.
Christ
was
discovered
to
the
Apostles
,
and
from
the
Apostles
to
us
,
to
the
end
of
the
world
by
his
Spirit
accompanying
the
ordinance
,
so
the
Myrrour
wherein
,
we
see
the
glorious
mercy
of
God
,
is
first
Christ
,
God
shines
in
him
,
and
then
there
is
another
glasse
wherein
Christ
is
discovered
,
the
glasse
of
the
Gospell
,
thus
it
pleaseth
God
to
condiscend
,
to
stoope
to
us
poore
sinners
,
to
reveale
his
glory
,
the
glory
of
his
mercy
,
fitly
,
and
sutable
in
a
Saviour
,
God-man
,
God
incarnate
,
God
our
Brother
,
God
our
Kinsman
,
and
to
doe
it
all
yet
more
familiarly
to
discover
it
in
a
word
:
and
then
to
ordaine
a
Ministery
,
together
with
the
Word
,
to
lay
open
the
riches
of
Christ
,
for
it
is
not
the
Gospell
,
considered
nakedly
,
but
the
Gospell
unfolded
by
the
Ministery
.
Christ
is
he
great
Ordinance
of
God
,
for
our
Salvation
,
the
Gospell
is
the
great
Ordinance
of
God
,
to
lay
open
the
unsearchable
riches
of
Christ
,
the
casket
of
this
Iewell
,
the
treasury
of
his
treasure
,
the
grace
and
love
and
mercy
of
God
,
are
treasured
in
Christ
,
and
Christ
and
all
good
things
are
treasured
in
the
Gospell
,
that
is
the
rich
Myne
,
and
the
Ministery
of
the
Gospell
,
layes
open
that
Myne
to
the
people
.
Nay
God
yet
goes
further
,
hee
gives
his
holy
Spirit
with
the
Ministery
,
it
is
the
Ministery
of
the
Spirit
,
that
howsoever
there
are
many
that
are
not
called
,
and
converted
in
the
Gospell
,
yet
the
Spirit
of
God
is
before
hand
with
them
.
There
are
none
under
the
Gospell
,
but
the
Spirit
gives
them
sweete
motions
,
hee
knockes
at
their
hearts
,
he
allures
and
perswades
them
,
and
if
they
yeeld
not
,
it
is
because
of
the
rebellion
of
their
hearts
,
there
is
more
grace
of
the
Spirit
offered
,
then
is
entertained
so
that
the
mouthes
of
men
shall
bee
stopped
,
thus
God
descends
,
and
Christ
,
and
grace
,
the
Gospell
,
the
Ministery
,
the
Spirit
,
all
in
way
of
love
to
us
,
that
we
may
doe
all
in
a
way
of
love
to
God
againe
,
it
should
therefore
worke
us
to
doe
all
with
ingenious
hearts
to
him
againe
.
The
Gospel
is
the
glasse
,
wherein
wee
see
this
glory
.
Christ
indeed
in
some
sort
is
the
glasse
,
for
wee
cannot
see
God
out
of
Christ
,
but
he
is
a
terrifying
sight
,
but
in
the
glasse
Christ
,
wee
can
see
God
,
as
we
see
the
Sunne
in
the
water
:
If
we
cannot
see
the
Sunne
in
his
glory
that
is
but
a
creature
,
how
can
we
see
God
himselfe
,
but
in
some
glasse
?
therefore
we
must
see
him
in
Christ
,
and
so
his
sight
is
comfortable
.
And
in
the
dispensing
of
the
Gospell
,
especially
in
the
Preaching
and
unfolding
of
the
word
,
the
riches
of
God
in
Christ
are
unfolded
and
not
onely
unfolded
,
but
the
Spirit
in
unfolding
,
conveyes
the
sence
,
assurance
,
and
perswasion
thereof
unto
us
.
There
is
such
a
connexion
,
betweene
the
Evangelicall
truth
of
God
,
and
Iesus
Christ
,
that
they
have
both
one
name
,
to
insinuate
to
us
that
as
wee
wil
be
partakers
of
Christ
,
so
it
must
bee
of
Christ
,
as
hee
is
revealed
in
the
Gospell
,
not
in
conceites
of
our
owne
,
the
Word
is
truth
,
and
Christ
is
truth
,
they
have
the
same
name
,
for
were
there
never
so
much
mercy
and
love
in
God
,
if
i●were
concealed
from
us
,
that
wee
had
nothing
to
plead
,
that
wee
had
not
some
title
to
it
by
some
discovery
of
it
in
his
will
,
the
Word
and
the
seale
of
the
Word
,
the
Sacraments
(
for
the
Sacrament
is
but
a
visible
Word
,
they
make
one
entyre
thing
,
the
Word
and
Sacraments
,
the
one
is
the
evidence
,
the
other
the
seale
)
what
comfort
could
wee
take
in
it
?
Now
his
will
is
in
the
promise
,
wherein
there
is
not
onely
a
discovery
of
what
he
doth
or
will
doe
,
but
hee
hath
ingaged
himselfe
,
If
we
beleeve
wee
shall
not
perish
,
but
have
life
,
and
Come
unto
me
,
and
bee
refreshed
saith
Christ
,
every
one
that
thirsts
,
come
and
be
satisfied
,
and
now
wee
may
claime
the
performance
of
what
hee
hath
spoken
,
and
bind
him
by
his
owne
word
,
he
cannot
deny
himselfe
,
so
now
we
see
him
comfortably
in
the
glasse
of
the
Word
and
Sacraments
.
These
three
goe
together
,
the
glory
of
God
,
Christ
the
foundation
of
all
grace
,
in
the
covenant
of
grace
,
and
then
the
Gospell
of
grace
,
the
Gospell
of
the
Kingdome
,
the
Gospell
of
life
,
that
discovers
the
gracious
face
of
God
shining
in
Christ
,
we
have
Communion
with
God
through
Christ
,
with
Christ
through
the
Gospell
,
therefore
in
the
Gospell
we
behold
as
in
a
glasse
the
glory
of
God.
This
is
sutable
to
our
condition
while
we
are
here
below
,
we
cannot
see
divine
things
,
otherwise
than
in
a
glasse
,
that
sight
of
God
that
we
shall
have
in
heaven
,
immediately
without
the
Word
and
Sacraments
,
that
is
of
a
higher
nature
,
when
our
natures
shall
be
perfect
,
but
while
we
live
here
wee
cannot
see
God
but
in
Christ
,
and
we
cannot
see
him
but
in
the
Word
and
Sacraments
,
such
is
the
imperfection
of
our
sight
,
and
such
is
the
luster
and
glory
of
the
object
,
the
glory
of
God
,
that
we
cannot
perfectly
see
it
but
in
a
glasse
;
God
saith
to
Moses
,
None
can
see
me
and
live
,
his
meaning
is
none
can
see
me
as
I
am
,
none
can
see
me
immediatly
and
live
,
if
we
would
see
God
,
and
the
glory
of
God
immediately
without
a
glasse
,
we
must
see
it
in
heaven
,
we
must
dye
first
,
we
must
passe
through
death
to
see
God
face
to
face
as
he
is
then
,
not
as
he
is
,
but
more
familiarly
than
we
can
now
,
then
God
will
represent
himselfe
so
as
shall
be
for
our
happinesse
,
though
not
simply
as
he
is
,
for
he
is
infinite
,
and
how
should
finite
comprehend
infinite
,
we
shall
apprehend
him
,
but
not
comprehend
him
:
while
we
are
in
earth
therefore
,
we
must
bee
content
to
see
him
in
a
glasse
,
which
is
the
Gospell
,
especially
unfolded
.
Now
in
this
word
glasse
in
which
we
see
the
glory
of
God
,
is
implyed
both
,
A
Perfection
,
And
some
Imperfection
.
Perfection
,
because
it
is
as
a
cleare
Christall
glasse
in
regard
of
the
glasse
that
was
before
,
for
those
under
the
law
saw
Christ
,
in
a
glasse
of
Ceremonies
,
and
as
I
sayd
before
,
there
is
difference
betweene
ones
seeing
his
face
in
water
,
and
in
a
Christall
glasse
,
so
then
this
implies
perfection
in
regard
of
the
former
state
.
Againe
in
regard
of
heaven
it
implyes
imperfection
,
for
there
we
shall
not
see
in
a
glasse
,
sight
in
a
glasse
is
imperfect
though
it
be
more
perfect
than
that
in
water
:
for
we
know
out
of
the
principles
of
learning
and
experience
that
reflections
weaken
,
and
the
more
reflections
,
the
more
weake
,
when
wee
see
a
thing
by
reflection
,
we
see
it
weakly
,
and
when
we
see
it
by
a
second
reflection
,
from
that
we
see
it
more
weakely
,
when
we
see
the
sunne
on
the
wall
,
or
any
thing
that
is
light
,
it
is
weaker
than
the
light
of
the
sunne
it selfe
,
when
a
man
seeth
his
face
in
a
glasse
,
it
is
a
weaker
representation
,
than
to
see
face
to
face
,
but
when
we
see
the
sunne
upon
the
wall
,
reflexing
upon
another
wall
,
the
third
reflexion
is
weaker
than
the
first
,
the
more
reflections
the
more
weake
,
so
here
all
sight
by
glasses
is
not
so
powerfull
,
as
that
sight
and
knowledge
which
is
face
to
face
,
in
heaven
;
that
is
the
reason
that
S.
Iames
saith
,
that
hee
that
seeth
his
face
in
a
glasse
is
subject
to
forget
,
what
is
the
reason
that
a
man
cannot
remember
himselfe
,
when
he
seeth
his
face
in
a
glasse
so
well
as
he
can
remember
another
mans
face
when
he
seeth
it
?
because
he
seeth
himselfe
onely
by
reflection
,
therefore
it
is
a
weaker
presentation
to
him
,
and
the
memory
and
apprehension
of
it
is
weaker
,
when
he
seeth
another
face
to
face
,
hee
remembers
him
longer
,
because
there
is
a
more
lively
representation
,
it
is
not
a
reflection
,
but
face
to
face
.
So
there
is
imperfection
in
this
sight
that
wee
have
of
God
,
while
wee
are
here
as
in
a
glasse
,
it
is
nothing
to
that
when
we
shall
see
face
to
face
without
the
Word
and
Sacraments
or
any
other
Medium
,
which
sight
what
it
is
,
we
shall
know
better
when
we
are
there
,
we
cannot
now
discover
it
,
it
is
a
part
of
heaven
to
know
what
apprehensions
we
shall
have
of
God
there
,
but
sure
it
is
more
excellent
than
that
that
is
here
,
therefore
this
implyes
imperfection
.
We
consist
of
body
and
soule
in
this
world
,
and
our
soules
,
are
much
confined
and
tyed
to
our
sences
,
imagination
propounds
to
the
soule
greater
things
than
the
sences
,
so
God
helpes
the
soule
by
outward
things
that
worke
upon
the
sences
,
sence
upon
the
imagination
,
and
so
things
passe
into
the
soule
.
God
frames
his
manner
of
dealing
sutable
to
the
nature
he
hath
created
us
in
,
therefore
he
useth
the
Word
,
and
Sacraments
and
such
things
whereby
hee
makes
impressions
,
upon
the
very
soule
it selfe
.
And
this
indeed
(
by
the
way
)
makes
Spirituall
things
so
difficult
as
they
are
oft
times
,
because
wee
are
too
much
inthralled
to
imagination
and
sence
,
and
cannot
abstract
and
raise
our
minds
from
outward
sensible
things
to
spirituall
things
:
therefore
you
have
some
,
all
the
dayes
of
their
life
spend
their
time
in
the
barke
of
the
Scriptures
,
and
they
are
better
than
some
others
that
are
all
for
notion
,
and
out
side
,
such
things
as
frame
to
the
imagination
,
and
never
come
to
know
the
Spirit
of
the
Scriptures
,
but
rest
in
outward
things
in
languages
and
tongues
,
and
such
like
,
whereas
these
things
leade
further
,
or
else
they
come
not
to
their
perfection
,
the
Scripture
is
but
a
glasse
,
to
see
some
other
excellencies
in
it
,
We
see
as
in
a
glasse
.
Now
the
use
of
a
glasse
among
us
,
especially
is
two
fold
:
It
is
either
to
helpe
weakenesse
of
sight
,
against
the
excellencie
of
the
object
,
when
there
is
a
weake
sight
,
and
an
over
excellent
object
,
then
a
glasse
is
used
,
or
some
polite
and
cleare
body
,
as
we
cannot
see
the
sunne
in
it selfe
,
the
eye
is
weake
,
and
the
sunne
is
glorious
,
these
two
meeting
;
therefore
together
we
helpe
it
by
seeing
the
Sunne
in
water
as
in
an
eclipse
,
if
a
man
would
judge
of
an
eclipse
,
he
must
not
looke
on
the
sunne
,
but
see
it
in
water
,
and
there
behold
and
discerne
these
things
,
so
to
see
the
glory
of
God
in
himselfe
,
it
is
too
glorious
an
object
,
our
eyes
are
too
weake
,
how
doth
God
helpe
it
,
he
helpes
it
by
a
glasse
,
by
God
manifest
in
the
flesh
,
and
by
the
Word
,
and
Sacraments
whereby
we
come
to
have
Communion
with
Christ
:
to
apply
this
more
particularly
.
Now
that
we
are
to
receive
the
Sacrament
,
conceive
the
Sacraments
are
glasses
,
wherein
wee
see
the
glory
of
the
love
,
and
mercy
of
God
in
Christ
:
for
take
the
bread
alone
,
as
it
doth
not
represent
,
and
figure
better
things
,
and
what
is
it
?
and
take
the
wine
alone
,
as
it
doth
not
represent
better
things
,
and
what
is
the
wine
?
but
an
ordinary
poore
creature
;
Oh
but
take
them
as
they
are
galsses
,
as
things
that
convey
to
the
soule
,
and
represent
things
more
excellent
than
themselves
,
so
they
are
glorious
ordinances
,
take
a
glasse
,
as
a
glasse
it
is
a
poore
thing
,
but
take
the
glasse
as
it
represents
a
more
excellent
thing
than
it selfe
,
so
they
are
of
excellent
use
,
so
bread
and
wine
must
not
be
taken
as
naked
elements
,
but
as
they
represent
and
convey
a
more
excellent
thing
than
themselves
,
that
is
Christ
and
all
his
benefits
,
the
love
,
and
mercy
,
and
grace
of
God
in
Christ
,
and
so
they
are
excellent
glasses
:
therefore
I
beseech
you
now
when
you
are
to
receive
the
Sacrament
let
your
mindes
be
more
occupied
than
your
sences
,
when
you
take
the
bread
thinke
of
the
body
of
Christ
broken
,
and
when
you
thinke
of
uniting
the
bread
into
one
substance
,
thinke
of
Christ
and
you
made
one
,
when
the
wine
is
powred
out
,
thinke
of
the
blood
of
Christ
powred
out
for
sinne
,
when
you
thinke
of
the
refreshing
by
the
wine
,
thinke
of
the
refreshing
of
your
spirits
,
and
soules
by
the
love
of
God
in
Christ
,
and
of
the
love
of
Christ
,
that
did
not
spare
his
blood
for
your
soules
good
,
how
doth
Christ
crucified
,
and
shedding
his
blood
,
refresh
the
guilty
soule
,
as
wine
refresheth
the
weake
Spirits
,
thus
consider
them
as
glasses
,
where
better
things
are
presented
,
and
let
your
mindes
bee
occupied
as
well
as
your
sences
,
and
then
you
shall
be
fit
receivers
,
as
in
a
glasse
.
We
behold
,
&c.
God
when
he
made
the
World
,
this
glorious
frame
of
the
creatures
,
and
all
their
excellencies
,
he
created
light
,
to
discover
it selfe
,
and
all
other
excellencies
:
for
light
is
a
glorious
creature
,
it
discovers
it selfe
,
it
goes
with
a
majesty
,
and
discovers
all
other
things
,
good
and
bad
whatsoever
;
and
together
with
light
God
created
sight
in
man
,
and
other
sences
,
to
apprehend
the
excellencie
of
the
creation
,
what
were
all
this
goodly
frame
of
creatures
,
the
sunne
,
and
moone
,
and
starres
,
and
glory
of
the
earth
,
if
there
were
not
light
to
discover
,
and
sight
to
apprehend
it
by
?
Is
it
so
in
this
outward
creation
of
the
old
heavens
,
and
old
earth
that
must
be
consumed
with
fire
,
and
is
it
not
much
more
in
the
new
creation
?
there
is
excellent
glory
,
mervailous
glory
,
wondrous
grace
,
and
Christ
,
&c.
must
there
be
light
,
and
must
there
not
be
an
eye
to
discover
this
?
surely
there
must
,
therefore
it
is
sayd
here
We
behold
.
God
puts
a
Spirituall
eye
by
his
Spirit
into
all
true
beleevers
,
whereby
they
behold
this
excellent
glory
,
this
glorious
grace
,
that
God
may
have
the
glory
,
and
wee
the
comfort
,
those
are
the
two
maine
ends
,
God
intends
his
owne
glory
,
and
our
Salvation
,
there
must
be
a
beholding
,
how
should
he
have
glory
,
and
wee
comfort
,
unlesse
all
were
conveyed
by
spirituall
sight
?
Well
then
the
Spirit
creates
,
and
workes
in
us
Spirituall
sences
;
with
Spirituall
life
there
are
Spirituall
sences
,
sight
,
and
taste
,
and
feeling
,
sight
is
here
put
for
all
;
We
behold
.
There
are
many
degrees
of
sight
,
it
is
good
to
know
them
,
therefore
I
will
name
some
of
them
.
We
see
God
in
his
creatures
,
for
The
heavens
declare
the
glory
of
God
,
they
are
a
booke
in
folio
,
there
God
is
layd
open
in
his
creatures
,
that
is
a
goodly
sight
,
but
what
is
this
to
the
knowledge
of
him
in
his
will
to
us
,
what
he
meanes
to
us
?
the
creatures
discover
not
what
he
meanes
to
us
.
Besides
therefore
the
sight
of
God
in
the
creatures
,
there
is
a
sight
of
God
in
his
will
,
in
his
Word
and
promises
,
there
we
see
what
he
is
,
his
grace
is
revealed
in
Christ
and
what
his
good
will
to
us
is
,
and
his
will
from
us
,
what
he
will
doe
to
us
,
and
what
he
will
have
from
us
againe
,
there
wee
see
him
as
a
spouse
sees
her
husband
in
a
loving
letter
,
which
concernes
her selfe
,
we
see
him
as
the
heire
sees
a
deed
made
to
him
with
an
inheritance
,
he
sees
with
application
,
it
is
not
a
bare
sight
,
but
a
sight
with
seeling
,
and
discovery
of
a
favour
,
so
the
sight
in
the
Word
and
Sacraments
,
it
is
a
higher
sight
,
there
was
a
sight
of
Christ
when
he
was
in
the
flesh
,
when
hee
was
covered
with
the
vaile
of
our
flesh
upon
earth
,
it
was
a
swee●e
sight
,
Abraham
desired
to
see
it
,
and
Simeon
when
he
saw
it
,
was
willing
to
be
dissolved
,
and
to
depart
he
had
enough
,
but
that
outward
sight
is
nothing
without
another
inward
sight
of
faith
.
There
is
a
sight
therefore
of
faith
,
and
other
sights
are
to
no
purpose
if
they
be
without
this
,
a
sight
of
God
shining
in
Christ
,
and
this
is
perfected
in
heaven
,
in
the
sight
of
glory
,
when
we
see
him
as
hee
is
:
Now
there
is
a
comfort
in
all
these
sights
to
see
him
in
his
Word
and
workes
,
it
was
a
glorious
thing
to
see
him
in
his
bodily
presence
,
and
by
faith
to
see
God
in
Christ
,
to
see
his
face
in
Christ
,
oh
it
is
a
sweete
and
lovely
sight
to
see
God
shining
in
Christ
,
oh
but
what
is
all
this
to
the
sight
of
him
after
in
glory
?
Now
this
beholding
meant
here
especially
,
is
the
beholding
of
faith
in
the
Ordinances
,
in
the
Word
and
Sacraments
;
We
all
behold
,
as
in
the
glasse
of
the
Word
and
Sacraments
,
by
the
eye
of
faith
;
faith
is
expressed
by
beholding
,
by
knowledge
,
for
indeede
faith
is
nothing
but
knowledge
with
application
,
therefore
faith
includes
knowledge
,
what
is
faith
but
o
know
God
and
Christ
,
and
the
promises
as
mine
,
Christ
in
the
Sacrament
as
mine
as
verily
,
as
the
outward
things
are
mine
,
knowledge
,
with
application
is
faith
,
therefore
,
when
I
●ay
faith
,
I
include
knowledge
,
We
behold
.
The
knowledge
of
the
minde
is
compared
to
the
eye
of
the
body
,
knowledge
and
faith
is
compa●ed
to
seeing
,
and
beholding
,
for
many
reasons
.
First
,
because
sight
is
the
most
g●orious
,
and
noble
sence
,
it
is
the
highest
in
situation
,
and
the
quickest
in
apprehension
,
for
in
a
moment
,
presently
sight
apprehends
its
obj●ct
in
the
highest
heavens
,
so
it
is
with
faith
,
it
is
the
most
noble
sight
of
all
,
and
it
is
quicke
as
sight
is
,
for
faith
is
that
Eagle
in
the
cloud
,
it
breakes
through
all
,
and
sees
in
a
moment
Christ
in
heaven
,
it
lookes
backeward
,
and
sees
Christ
upon
the
crosse
it
lookes
forward
,
and
seeeth
Christ
to
come
in
glory
,
faith
is
so
quicke
a
grace
,
that
it
presents
things
past
,
things
above
,
things
to
come
,
and
all
in
a
moment
,
so
quicke
is
this
Eagle-eye
of
Faith.
Againe
,
it
is
the
largest
sence
,
for
we
can
see
,
almost
the
whole
hemisphere
at
one
view
,
that
a
little
thing
in
the
eye
shold
apprehend
so
much
in
a
moment
,
as
it
is
quick
in
apprehension
,
so
it
is
large
in
comprehension
.
Againe
,
it
is
the
most
sure
sence
,
sight
more
then
hearing
,
therefore
,
that
divine
act
of
knowledge
is
compared
to
seeing
,
beleeving
is
compared
to
beholding
,
when
faith
lookes
upon
God
in
the
glasse
of
the
word
,
and
promises
,
it
is
as
certaine
as
the
object
is
certaine
;
Now
how
certaine
is
the
object
?
the
mercy
,
and
love
of
God
in
Christ
,
who
is
truth
it selfe
,
is
most
certaine
.
Then
it
is
that
sence
,
that
workes
most
upon
the
soule
,
sight
:
for
what
the
body
seeth
,
the
soule
is
affected
and
mooved
with
the
affections
of
desire
,
and
love
,
rise
out
of
sight
,
it
workes
upon
the
affections
most
;
therefore
the
knowledge
that
stirres
up
the
affections
,
and
works
upon
the
heart
,
is
compared
to
sight
,
it
affects
us
marveilously
,
for
answerable
to
our
faith
,
we
love
,
and
joy
,
and
delight
,
it
alters
the
frame
of
the
whole
man
,
therefore
it
is
expressed
here
,
by
beholding
,
divine
,
spirituall
knowledge
,
it
workes
upon
the
heart
.
So
wee
see
why
this
beholding
spirituall
of
the
understanding
,
and
soule
is
compared
to
outward
sight
,
it
is
called
beholding
,
because
it
is
a
most
noble
spirituall
act
of
the
soule
,
and
it
is
most
certaine
and
sure
,
faith
is
the
evidence
of
things
not
seene
,
and
it
workes
upon
the
heart
and
soule
.
Therefore
,
wee
should
labour
to
cleare
this
eye
of
the
soule
,
that
wee
may
behold
the
glory
of
God
,
in
the
glasse
of
the
Gospell
.
Quest.
How
shall
wee
have
the
eye
of
our
soules
fit
to
behold
the
glory
of
God
?
Answ.
Wee
must
fixe
the
eye
of
the
soule
,
fixe
our
mediation
upon
the
glory
of
God
,
and
the
excellency
of
Christ
;
a
moving
,
rouling
eye
seeth
nothing
,
therfore
we
must
set
some
time
apart
to
fixe
our
meditations
upon
these
excellent
things
in
the
Gospell
.
Then
againe
,
wee
must
labour
to
have
the
hinderances
remooved
both
within
,
and
without
.
Sight
within
,
is
hindred
by
some
inward
suffusion
,
wee
must
labour
that
the
soule
be
cleansed
and
purged
from
all
carnall
passions
and
desires
,
and
base
humours
,
that
wee
may
clearely
behold
this
spirituall
object
,
unlesse
the
soule
be
spirituall
,
it
can
never
behold
spirituall
things
,
the
bodily
eye
cannot
apprehend
rationall
things
,
nor
the
rationall
eye
,
beholds
not
spirituall
things
,
therfore
there
must
bee
a
spirituall
eye
,
the
soule
must
be
purged
,
and
sanctified
by
the
Spirit
,
there
must
bee
some
proportion
betweene
the
soule
and
spiritual
things
,
before
the
soule
can
behold
them
,
therefore
as
the
soule
must
bee
fixed
upon
this
meditation
,
so
the
Spirit
of
God
must
sanctifie
and
purge
the
soule
.
Outward
hindrances
of
sight
,
as
dust
in
the
eyes
,
and
clouds
,
&c.
they
hinder
sight
,
Sathan
labours
to
hinder
the
sight
of
the
soule
from
beholding
the
glory
of
God
shining
in
the
Gospell
,
with
the
dust
of
the
world
,
as
the
Apostle
saith
in
the
next
chapter
:
The
God
of
this
world
blindes
the
eyes
of
men
,
that
they
behold
not
the
glory
of
God
shining
in
the
Gospell
,
therefore
if
the
Gospel
be
hid
,
it
is
hid
to
them
that
perish
,
that
are
lost
,
in
whom
the
god
of
this
world
hath
blinded
their
mindes
,
that
they
beleeve
not
,
least
the
light
of
the
glorious
Gospel
of
Christ
should
shine
upon
them
,
therefore
take
heed
of
too
much
worldly
things
,
of
fixing
our
soules
upon
the
dust
of
the
world
,
upon
things
here
below
,
the
sight
of
Christ
,
and
of
God
in
Christ
,
it
is
not
gotten
by
looking
below
,
by
fixing
the
soule
upon
base
things
below
,
let
us
looke
therefore
that
our
soules
be
inwardly
cleansed
,
and
fixed
upon
spirituall
things
,
and
then
we
shall
the
better
behold
the
glory
of
God
shining
in
the
Gospell
.
And
we
should
preserve
this
sight
of
faith
by
hearing
,
begets
seeing
in
Religion
,
death
came
in
by
the
eare
at
the
first
;
Adam
hearing
the
Serpent
,
that
hee
should
not
have
heard
,
death
came
in
by
the
eare
,
so
life
comes
in
by
the
eare
,
we
heare
,
and
then
wee
see
,
as
we
have
heard
,
so
have
wee
seene
,
say
they
in
the
Psalme
:
It
is
true
in
Religion
,
most
of
our
sight
comes
by
hearing
,
which
is
the
sence
of
learning
,
God
will
have
it
so
;
therefore
wee
should
maintaine
all
we
can
,
this
beholding
of
the
glory
of
the
Lord
,
in
the
glasse
of
the
Word
,
and
for
that
end
heare
much
.
You
will
aske
mee
,
what
is
the
best
glasse
of
all
to
see
and
know
Christ
in●
If
you
aske
a
Papist
,
he
will
shew
you
crucifixes
,
and
such
kinde
of
things
;
Oh
but
to
behold
Christ
in
the
glasse
of
the
word
,
with
a
Spirit
of
faith
,
that
is
the
best
picture
,
and
representation
that
can
bee
,
it
is
skarce
worth
spending
so
much
time
,
as
to
con
fute
that
foolery
,
to
have
any
grace
wrought
in
the
heart
,
by
such
abominable
meanes
as
that
is
,
as
they
use
it
,
take
it
at
the
best
,
it
is
but
a
bastardly
helpe
,
and
bastardly
meanes
breed
a
bastardly
devotion
,
for
will
God
worke
grace
in
the
heart
,
by
meanes
of
mans
devising
?
If
pictures
bee
any
teachers
,
they
are
teachers
of
lyes
saith
the
Prophet
,
and
in
the
Church
of
God
,
till
Pastors
,
and
Teachers
became
Idols
,
Idols
never
became
Teachers
,
then
came
the
Doctrine
of
Idols
teaching
of
simple
people
,
when
Idols
became
teachers
a
thousand
yeares
after
Christ.
So
that
the
best
picture
to
see
Christ
in
,
is
the
Word
,
and
Sacraments
,
and
the
best
eye
to
see
him
with
,
is
the
eye
of
Faith
,
in
the
Word
and
Sacraments
,
keepe
that
cleare
,
and
we
need
no
crucifixes
,
no
such
bastardly
helpes
,
of
bastard●
ly
devotion
,
devised
by
proud
men
,
that
would
not
be
beholding
to
God
for
his
Ordinances
:
But
a
touch
is
almost
too
much
,
for
such
things
that
are
so
cleare
to
men
that
have
spirituall
eyes
,
in
Gal.
3.
See
what
Saint
Paul
saith
,
what
his
judgement
was
:
Oh
foolish
Galathians
,
before
whom
Christ
hath
been
painted
and
cruci●ied
,
how
was
he
painted
?
nothing
but
by
the
preaching
of
Christ
crucified
in
the
Gospell
,
and
the
riches
of
Christ
in
the
Gospell
,
and
in
the
Sacraments
laid
open
,
doe
you
thinke
there
were
any
other
crucifixes
in
the
world
then
?
With
open
face
.
The
manner
of
this
beholding
is
with
open
face
,
there
must
be
a
double
vayle
taken
away
before
we
can
behold
the
glory
of
God
;
the
vayle
of
obscurity
,
and
the
vayle
of
slavery
,
the
vayle
of
ignorance
,
and
infidelity
within
▪
and
the
vayle
of
the
things
themselves
,
these
two
vayles
are
both
taken
a
way
before
we
can
with
open
face
behold
the
glory
of
the
Lord
:
the
inward
vayle
is
taken
away
by
the
Spirit
of
God
illuminating
our
understandings
,
and
giving
us
a
Spirit
of
faith
;
the
outward
vayle
of
the
obscurity
,
of
the
things
is
taken
away
by
the
teaching
,
and
ministery
of
the
Gospell
,
having
that
helpe
to
know
the
meaning
of
the
Scriptures
,
so
that
now
in
these
glorious
times
of
the
Gospell
,
both
the
vayles
are
taken
away
,
that
we
may
behold
without
hinderance
the
glory
of
God
shining
in
the
Gospell
,
for
now
we
enjoy
the
ministery
of
the
Spirit
,
the
Spirit
is
effectuall
to
shine
in
our
hearts
,
and
then
we
have
the
gifts
of
men
,
outward
gifts
,
whereby
the
vayle
of
ignorance
is
●aken
away
in
regard
of
the
things
themselves
,
the
things
are
unfolded
.
If
the
things
of
themselves
be
darke
,
or
if
they
be
lightsome
,
and
there
be
no
sight
within
,
or
if
there
be
sight
,
and
that
sight
be
vayled
,
there
can
be
no
seeing
,
but
now
to
Gods
elect
he
takes
away
all
these
vayles
,
he
shines
in
wardly
,
and
gives
outward
light
in
the
helpe
of
meanes
,
and
yet
not
withstanding
while
we
live
here
,
there
is
alwayes
some
obscurity
,
and
darknesse
,
for
the
vayle
of
the
Scriptures
is
not
quite
tooke
away
,
there
is
some
darkenesse
of
the
Scriptures
,
and
likewise
the
vayle
of
ignorance
,
and
infidelity
is
not
altogether
taken
away
,
there
are
some
remainders
of
ignorance
,
of
infidelity
,
and
hardnesse
of
heart
,
but
yet
in
a
great
measure
it
is
taken
away
here
,
and
shall
by
little
and
little
tooke
away
till
wee
come
to
see
God
face
to
face
in
heaven
.
With
open
face
.
Coverings
had
two
uses
in
the
Iewish
state
.
They
had
a
use
of
subjection
,
therefore
the
Women
had
their
vayles
in
token
of
subjection
.
And
they
had
a
use
likewise
of
obscurity
to
hinder
the
offensive
lustre
of
that
that
is
glorious
,
therefore
Moses
put
a
vayle
on
his
face
,
when
he
came
downe
from
the
mount
;
now
in
Christ
Iesus
in
the
Gospell
,
both
these
vayles
are
taken
away
in
some
respects
,
the
vayle
of
subjection
and
slavery
,
so
farre
as
it
is
a
slavery
is
taken
away
,
the
Spirit
of
Christ
workes
liberty
,
as
I
sayd
before
,
now
wee
serve
God
as
Sonnes
,
and
not
as
servants
any
longer
,
the
vayle
of
subjection
is
taken
away
,
onely
there
is
a
spouse
like
filiall
subjection
,
the
servile
subjection
we
are
freed
from
.
And
then
the
vayle
that
hid
the
things
is
taken
away
too
,
so
now
with
open
face
,
we
behold
the
glory
of
the
Lord
;
now
the
things
themselves
,
Christ
and
the
gracious
promises
of
grace
and
glory
and
comfort
,
they
are
clearely
layd
open
without
any
vayle
;
how
comes
it
then
that
we
see
them
not
?
there
is
a
vayle
over
our
hearts
,
the
more
shame
for
us
,
that
when
the
things
are
unvayled
wee
should
have
a
vayle
upon
our
hearts
,
of
ignorance
and
unbeleefe
,
therefore
if
any
beleeve
not
,
it
is
because
The
god
of
this
world
hath
blinded
their
eyes
;
where
the
meanes
of
Salvation
are
,
and
Christ
layd
open
in
the
meanes
,
if
men
doe
not
beleeve
,
the
fault
is
not
in
the
things
,
for
they
are
unvayled
,
they
are
discovered
and
layd
open
,
the
fault
is
in
us
,
there
is
a
vayle
over
the
hea●t
,
there
is
a
cloud
of
ignorance
and
unbeleefe
,
that
keepes
the
heart
from
beholding
the
glory
of
the
mercy
of
God
in
Christ.
With
open
face
.
We
see
the
glory
of
God
with
boldnesse
in
the
Gospell
,
we
goe
boldly
to
God
,
Christ
takes
us
by
the
hand
,
and
leades
us
to
his
Father
,
we
have
boldnesse
and
accesse
to
God
through
Christ
by
the
Spirit
,
as
S.
Paul
teacheth
in
diverse
places
,
God
is
not
terrible
to
us
,
now
in
Christ
Gods
nature
is
Fatherly
and
sweete
to
us
,
Christ
in
the
Gospell
is
our
head
,
therefore
wee
goe
boldly
to
God
in
Christ
,
and
Christ
by
his
Spirit
brings
us
to
his
Father
,
we
may
boldly
lay
open
our
soules
in
prayer
,
and
all
our
complaints
before
him
as
to
a
Father
,
we
come
not
as
malefactors
to
a
judge
,
as
slaves
to
a
Lord
,
but
as
children
to
a
father
,
as
a
wife
to
her
spouse
,
with
open
face
in
the
Gospell
,
wee
behold
God
,
that
is
,
with
boldnesse
we
goe
to
him
:
the
Gospell
by
shining
upon
us
takes
away
a
Spirit
of
feare
,
and
bondage
,
the
more
we
see
Christ
the
lesse
feare
,
the
more
love
the
lesse
feare
,
the
more
we
see
the
grace
of
God
in
Christ
,
it
diminisheth
a
Spirit
of
feare
,
and
puts
into
us
a
Spirit
of
love
and
boldnesse
,
for
it
presents
to
us
in
Christ
,
full
satisfaction
to
divine
justice
,
that
when
we
offer
Christ
to
the
Father
whom
he
hath
sent
and
sealed
for
us
,
God
cannot
refuse
a
Saviour
of
his
owne
sending
,
and
sealing
and
appointing
to
satisfie
his
justice
,
therefore
wee
goe
boldly
to
the
throne
of
grace
,
it
is
a
mervailous
priviledge
,
that
wee
see
God
clearely
in
the
Gospell
,
with
open
face
,
with
a
Spirit
of
boldnesse
,
the
vayle
of
ignorance
being
taken
away
,
for
the
sight
of
God
to
a
conscience
that
is
naturall
,
and
is
not
convinced
of
the
mercy
of
God
by
the
Spirit
,
it
is
a
terrible
sight
,
a
guilty
conscience
cannot
see
a
man
but
it
trembles
,
it
cannot
see
a
judge
without
trembling
,
and
will
not
the
trembling
conscience
,
the
guilty
soule
,
flee
from
the
face
of
God
a
pace
,
that
trembles
at
the
sig●t
of
a
man
?
What
is
so
contrary
,
as
the
nature
of
God
,
to
the
nature
of
man
out
of
Christ
?
the
unholy
,
impure
,
and
uncleane
nature
of
man
to
the
pure
,
holy
nature
of
God
,
if
Christ
had
not
taken
our
nature
,
and
sanctified
it
in
himselfe
,
and
satisfied
justice
in
it
,
what
boldnesse
could
this
uncleane
nature
of
ours
have
had
to
goe
to
the
holy
God●
let
us
I
beseech
you
be
wrapped
up
in
admiration
of
the
singular
love
of
God
to
us
,
especially
in
the
dayes
of
the
Gospell
,
that
now
we
see
in
a
glasse
,
in
a
cleare
glasse
the
love
of
God
in
Christ
,
and
with
open
face
boldly
we
may
goe
to
God.
Sometimes
when
the
soule
is
bold
in
sinne
,
it
weakeneth
boldnesse
and
faith
,
and
makes
us
looke
upon
that
object
that
our
sinnes
hath
deserved
,
upon
a
wise
God
:
for
howsoever
we
may
behold
his
glorious
face
in
Christ
,
yet
if
we
behold
sinne
against
conscience
,
God
will
hide
himselfe
,
Christ
will
hide
his
face
,
and
hide
the
promises
,
and
leave
us
to
terrours
of
conscience
,
and
the
soule
shall
not
apprehend
his
gracious
face
in
Christ
,
but
that
correction
that
our
sinne
hath
deserved
,
God
hath
power
over
the
soule
,
and
makes
the
soule
appreh●nd
what
obj●ct
he
will
,
and
he
presents
to
a
bold
soule
that
runnes
into
sinne
what
it
deserves
,
hell
for
the
present
;
there
is
no
terrours
to
the
terrour
of
a
Christian
that
is
bold
in
sinne
,
till
God
shine
upon
him
in
his
grace
againe
,
sinnes
against
conscience
especially
wasting
sinnes
,
weaken
fai●h
,
that
wee
cannot
goe
so
boldly
to
God
,
therefore
those
that
say
when
they
sinne
against
conscience
,
that
all
the
cause
of
their
griefe
is
because
they
doe
not
conceive
the
free
mercy
of
God
,
they
are
ignorant
of
Gods
wayes
,
God
is
wise
,
and
though
hee
pardon
sinne
,
(
as
sinne
is
pardoned
in
heaven
,
before
it
be
pardoned
in
the
conscience
)
they
shall
never
be
pardoned
in
thy
conscience
,
till
God
have
made
thy
conscience
smart
for
it
,
and
God
will
let
wrath
into
thy
conscience
,
and
thy
faith
shall
stagger
,
it
is
a
sinne
for
faith
to
stagger
,
it
should
not
doe
so
,
but
it
will
●remble
,
and
quake
,
till
wee
have
humbled
our selves
before
God.
What
is
the
way
,
after
wee
have
had
boldnesse
and
sweete
familiarity
with
God
,
and
it
hath
beene
interrupted
by
sin
,
how
shall
we
recover
our selves
?
Surely
,
to
apprehend
our
sinnes
to
be
pardonable
in
Christ
,
and
that
God
is
an
everlasting
Father
,
and
that
the
covenant
of
grace
is
everlasting
,
and
that
there
is
mercy
in
Isra●ll
,
for
this
thing
,
and
the
conceite
of
mercy
,
must
worke
our
hearts
to
griefe
and
shame
that
is
certaine
:
for
marke
in
the
Gospell
,
Come
unto
me
all
ye
that
are
weary
,
and
heavy
laden
,
hee
cals
us
when
we
find
our
consciences
afflicted
,
and
tormented
,
Hee
came
to
save
that
which
was
lost
:
by
the
blessed
power
of
the
Spirit
,
&
the
blood
of
Christ
is
as
a
fountaine
for
Iudah
,
and
Ierusalem
to
wash
in
,
and
the
blood
of
Christ
purgeth
us
from
sinne
,
and
Christ
bids
us
for
daily
trespasses
aske
pardon
,
daily
therefore
conceive
goodnesse
in
God
still
,
an
everlasting
current
of
mercy
,
and
this
must
work
upon
us
griefe
,
and
shame
,
and
recover
and
strengthen
our
faith
againe
,
for
Gods
children
after
breaches
arise
the
stronger
,
rather
then
ever
they
were
before
,
but
this
onely
by
●he
way
,
we
see
here
how
Gods
glorious
grace
is
conveyed
to
us
,
and
what
is
wrought
in
us
to
apprehend
it
,
a
spirituall
eye
to
see
it
,
in
the
glasse
of
the
Gospell
,
and
with
open
face
wee
behold
it
,
wee
may
goe
boldly
to
the
throne
of
grace
.
I
beseech
you
let
not
this
priviledge
be
forgotten
,
this
priviledge
of
the
Gospell
,
what
is
the
glory
of
the
times
we
live
in
,
but
Gods
face
discovered
in
Christ
?
in
the
Gospel
faith
is
wrought
in
us
,
to
apprehend
this
,
to
see
Gods
face
openly
,
and
that
we
may
come
boldly
with
Benjamin
our
elder
brother
,
come
with
Esaus
garments
,
come
with
Christ
,
and
wee
cannot
be
too
bold
,
remember
alway
there
must
be
a
reverent
familiarity
,
because
hee
hath
Majesty
mixed
with
his
bowels
of
mercy
,
both
are
mixed
together
,
beames
and
bowels
,
so
our
carriage
to
him
must
bee
loving
and
familiar
,
as
he
is
full
of
bowels
of
mercy
,
but
then
he
hath
Majesty
,
a
reverent
familiarity
is
fit
for
a
father
,
and
for
so
gracious
,
and
so
sweete
a
God
,
therfore
that
phrase
wee
see
in
the
Scriptures
,
We
goe
boldly
,
and
cry
Ab.
ba
Father
;
Father
is
a
word
of
reverence
,
that
is
,
we
goe
boldly
to
God
in
Christ
,
&
open
our
wants
as
to
a
Father
,
with
love
,
and
reverence
,
as
it
is
said
here
,
with
open
face
,
let
us
not
forget
this
priviledge
.
We
all
.
Here
is
the
generality
,
Wee
all
,
before
,
in
Moses
time
,
hee
alone
went
into
the
Mount
and
saw
God
,
but
now
,
We
all
,
●ewes
,
and
Gentiles
,
where
the
Gospell
is
Preached
,
Wee
all
.
Therefore
,
you
see
here
the
Church
is
enlarged
by
the
comming
of
Christ.
And
it
was
a
comfort
to
Saint
Paul
,
and
to
all
good
Christians
,
to
thinke
of
the
inlargement
of
the
Church
,
by
taking
in
the
Gentiles
,
as
it
will
be
a
comfort
hereafter
to
thinke
of
the
inlargeing
of
the
Church
,
by
taking
in
the
lewes
againe
.
The
more
the
better
in
religion
.
Why
is
it
a
priviledge
for
many
,
that
we
all
?
because
in
matters
of
grace
and
glory
there
is
no
envy
at
all
,
all
may
share
without
prejudice
,
all
cannot
be
Kings
here
upon
earth
,
nor
all
cannot
bee
great
men
,
because
the
more
one
hath
,
the
lesse
another
hath
,
but
in
Christ
and
in
Religion
,
all
may
be
gracious
,
God
respects
every
one
,
as
if
there
were
none
but
them
,
hee
respects
all
as
one
,
and
one
,
as
if
there
were
none
but
he
,
every
man
in
solidum
(
as
Civillians
expresse
it
)
entirely
enjoyeth
Christ
,
as
if
there
were
none
but
he
,
he
is
to
all
as
one
,
and
to
one
,
as
if
there
were
none
but
hee
,
there
is
no
envy
as
I
said
,
in
grace
and
glory
,
where
all
may
share
alike
,
and
that
is
the
reason
why
it
is
alway
comfortable
,
to
thinke
of
community
in
Religion
it
is
joyned
with
comfort
.
And
indeed
so
it
is
matter
of
comfort
to
see
a
communion
of
many
in
one
:
for
what
is
the
misticall
body
of
Christ
Iesus
,
but
many
members
joyned
in
one
body
,
under
one
gracious
and
glorious
head
?
and
therefore
it
is
a
deformed
sight
to
see
fraction
;
and
disunion
it
is
that
the
divell
rules
in
,
divide
&
rule
,
it
is
fit
for
the
devill
,
God
and
Christ
rule
in
union
,
the
same
Spirit
of
God
that
knits
the
members
to
the
head
by
faith
,
knits
the
members
one
to
another
in
love
,
and
all
grace
is
derived
from
the
head
to
the
members
,
as
they
are
united
to
the
body
,
if
there
be
therefore
disunion
,
there
is
no
grace
conveyed
so
farre
as
there
is
disunion
,
there
is
no
grace
conveyed
from
the
head
:
for
the
body
growes
up
as
compact
under
one
head
.
Therefore
let
us
labour
to
cherish
union
,
and
as
we
hate
distraction
it self
,
so
hate
distraction
and
division
,
for
dissipation
causeth
distraction
,
therefore
by
all
meanes
labour
for
union
,
especially
now
wee
are
to
take
the
Communion
,
that
is
a
seale
of
our
Communion
with
Christ
by
faith
,
and
one
with
another
;
by
love
let
us
labor
to
bring
our
hearts
to
a
holy
Communion
,
none
gaines
by
disunion
,
but
the
devill
himselfe
,
alway
his
pollicy
is
to
make
the
breach
greater
where
any
is
,
therefore
let
us
labour
by
all
meanes
to
bee
united
,
the
more
joyne
together
in
the
blessed
mysteries
of
the
Gospell
;
the
more
comfort
,
and
the
more
glory
when
all
live
,
and
joyne
together
in
holy
things
,
of
God
,
and
in
sweete
love
one
to
another
,
it
is
the
glory
of
that
place
,
and
society
,
and
state
,
so
much
for
that
,
We
all
.
And
are
changed
.
I
shewed
before
,
how
mans
happinesse
stands
partly
in
commnnion
with
God
,
and
partly
in
his
conformity
,
and
likenesse
to
God.
And
surely
whersoever
there
is
communion
,
there
will
be
conformity
.
This
conformity
is
here
set
downe
springing
from
communion
.
We
all
behold
the
glory
of
God
,
now
reconciled
in
Iesus
Christ
,
what
doth
that
beholding
worke
?
a
conformity
,
we
are
Changed
into
the
same
Image
,
from
glory
to
glory
.
In
these
words
we
see
,
First
,
a
necessity
of
a
change
,
changed
we
must
be
:
Then
in
this
change
,
there
must
bee
a
patterne
of
conformity
,
wee
are
changed
into
the
Image
of
Christ
,
who
is
the
pretotipe
,
the
first
type
,
and
Idea
of
all
perfection
,
we
are
changed
into
the
same
Image
.
And
then
,
how
this
change
is
wrought
to
the
Image
of
Christ
,
it
is
by
beholding
the
glory
of
Christ
in
the
Gospel
,
there
is
a
transforming
power
,
in
beholding
the
glory
of
Gods
mercy
in
Christ
,
it
is
not
a
delighting
object
,
onely
to
see
the
mercy
of
God
in
Christ
,
but
it
is
a
powerfull
object
that
hath
an
influence
upon
the
soule
.
And
then
the
state
of
man
after
this
change
,
it
is
a
glorious
condition
,
Wee
are
changed
from
glory
.
And
then
it
is
a
growing
condition
,
wee
are
changed
from
glory
to
glory
,
still
till
wee
come
to
that
pitch
,
where
there
can
be
no
growth
,
when
the
soule
shall
bee
filled
with
the
fulnesse
of
God
,
as
the
Apostle
speakes
,
when
the
soule
shal
have
(
all
the
powers
that
it
hath
to
receive
,
and
retaine
,
&
comprehend
)
al
the
corners
of
it
filled
,
so
we
grow
from
glory
to
glory
till
then
,
these
things
follow
one
another
:
To
begin
with
the
first
.
There
is
a
necessity
of
a
change
.
In
the
state
we
are
,
wee
must
bee
changed
,
as
Christ
tels
Nichodemus
,
there
must
bee
a
change
,
and
such
a
change
as
is
a
new
birth
,
it
must
bee
all
new
,
as
a
bell
,
if
there
be
but
a
cracke
in
it
,
it
must
be
new
molded
,
and
cast
againe
,
it
is
good
for
nothing
else
,
so
the
soule
of
man
,
if
there
be
but
a
flaw
,
but
a
cracke
all
is
naught
,
it
must
be
cast
,
and
molded
againe
anew
,
we
must
be
set
in
tune
againe
,
all
is
out
of
tune
,
before
the
soule
can
make
any
sweete
harmonie
in
the
eares
of
God
,
there
must
bee
a
change
,
there
is
no
comming
to
Heaven
without
a
change
,
what
neede
I
presse
this
,
it
is
so
easie
a
point
in
religion
?
except
wee
be
borne
anew
,
wee
cannot
enter
into
heaven
.
But
to
cleare
from
evidence
of
reason
the
necessity
of
a
change
in
the
whole
man.
First
,
because
we
are
in
a
contrary
state
to
grace
,
and
to
God
,
we
are
dead
,
there
must
be
life
in
us
before
wee
come
to
heaven
,
we
are
enemies
,
and
of
enemies
wee
must
be
made
friends
;
how
shall
we
be
sit
for
communion
else
with
God
,
wherein
our
happinesse
stands
,
without
conformity
?
communion
is
between
friends
,
before
those
that
are
in
an
opposite
condition
can
bee
friends
,
there
must
be
an
alteration
,
and
this
alteration
it
must
be
on
Gods
part
,
or
on
our
part
:
Now
who
must
change
,
God
that
is
unchangeable
,
or
wee
that
are
corrupt
,
and
changeable
?
God
will
not
change
,
there
is
no
reason
hee
should
,
hee
is
goodnesse
it selfe
,
alway
unchangeable
,
his
perfection
stands
in
an
indivisible
point
,
he
cannot
alter
a
whit
,
there
is
not
a
shaddow
of
change
in
God
,
therefore
,
when
there
is
difference
betweene
God
and
us
,
the
change
must
be
on
our
part
,
we
must
be
changed
,
as
it
is
Rom.
12.
and
other
places
,
In
the
Spirit
of
our
mindes
,
wee
must
bee
wholly
molded
anew
,
where
there
is
a
condition
so
opposite
,
as
the
frame
of
our
hearts
is
to
God
,
he
being
holinesse
,
and
we
a
masse
and
lumpe
of
sinne
,
of
necessity
there
must
bee
a
change
,
God
intends
in
the
Gospell
to
bring
us
neere
himself
,
and
Christs
end
is
to
bring
us
to
God
,
as
it
is
1
Pet.
3.
18.
all
the
Gospell
is
to
bring
us
back
to
God
from
whom
wee
fell
,
now
our
nature
as
I
sayd
is
defiled
,
and
unholy
,
and
we
cannot
bee
friends
with
God
,
till
there
be
a
likenesse
in
disposition
to
God
,
therefore
our
natures
must
be
sutable
to
the
sweete
,
and
holy
,
and
pure
nature
of
God
in
some
measure
.
We
enter
into
a
covenant
with
God
,
in
the
covenant
of
grace
,
and
how
can
we
maintaine
the
covenant
of
grace
,
without
some
likenesse
to
God
and
Christ
?
in
that
regard
of
necessity
there
must
be
a
change
,
and
this
change
must
be
on
our
part
,
as
we
see
in
an
instrument
,
those
strings
that
are
out
of
tune
,
are
brought
to
them
that
are
in
,
so
it
is
we
that
must
change
and
alter
and
not
God
,
God
is
alway
unchangeable
like
himselfe
in
his
love
,
and
it
is
our
comfort
that
he
is
so
unchangeable
in
his
mercy
,
and
holinesse
,
and
justice
,
therefore
I
say
the
chang
must
be
on
our
part
.
Flesh
and
blood
(
as
it
is
)
cannot
enter
into
heaven
,
that
is
,
the
nature
of
man
,
as
it
is
corrupted
,
we
must
have
new
judgements
of
things
,
and
new
desires
,
and
new
esteeme
,
new
affections
new
joyes
,
new
delights
,
new
conversation
,
new
company
,
all
the
frame
of
the
soule
must
be
new
,
there
must
be
a
new
bent
of
soule
,
it
must
be
turned
another
way
,
the
face
of
the
soule
must
looke
cleane
another
way
,
whereas
before
it
looked
to
the
world-ward
and
to
things
below
,
now
it
must
looke
to
God-ward
and
heaven
ward
:
therefore
those
that
are
in
their
pure
naturalls
,
that
feele
no
change
in
themselves
,
what
shall
we
thinke
of
them
?
they
are
not
in
the
state
of
grace
,
for
of
necessity
there
must
be
a
change
:
There
is
a
double
change
,
reall
,
and
graduall
.
First
a
reall
change
,
from
ill
to
good
.
And
then
a
graduall
change
,
from
better
to
better
,
from
glory
to
glory
.
The
first
change
is
from
the
state
of
nature
to
grace
,
at
our
first
conversion
,
when
God
puts
the
first
forme
,
and
stampe
upon
us
.
And
then
a
change
in
grace
,
from
glory
to
glory
,
wee
must
bee
changed
.
Then
againe
we
all
expect
glory
in
heaven
,
and
how
can
wee
doe
that
except
we
befitted
for
it
?
the
Church
is
the
fitting
place
for
glory
,
we
enter
into
heaven
in
the
Church
here
,
we
are
hewed
and
squared
here
,
if
we
bee
not
holy
here
,
wee
shall
never
enter
into
heaven
,
there
must
be
a
change
begun
here
if
ever
it
bee
perfected
in
heaven
,
no
uncleane
thing
shall
come
there
,
as
soone
as
ever
Sathan
an
Angell
of
light
sinned
,
he
was
tumbled
out
of
heaven
,
it
will
brooke
no
uncleane
thing
,
no
uncleane
thing
shall
ever
come
there
againe
,
therefore
our
nature
must
be
altered
sutable
to
that
place
,
and
glorious
condition
,
before
we
come
to
heaven
,
except
we
be
new
borne
,
we
cannot
enter
into
the
Kingdome
of
God
,
there
is
direct
Scripture
for
it
:
Beloved
this
is
forgot
,
men
trust
to
the
grace
and
mercy
of
God
,
and
looke
not
after
a
ch●nge
,
and
this
holds
many
from
imbracing
the
Gospell
in
the
truth
of
it
,
from
knowing
Christ
as
the
truth
is
in
him
,
they
heare
they
must
be
changed
,
which
they
are
unwilling
to
,
they
beleeve
that
God
is
mercifull
,
and
that
Christ
dyed
,
&c.
they
snatch
so
much
of
the
Gospell
,
as
may
serve
to
build
them
up
in
selfe-love
,
so
farre
they
thinke
all
is
well
,
but
when
they
see
such
grace
as
must
teach
them
to
deny
ungodlinesse
,
and
worldly
lusts
and
such
grace
as
must
change
and
alter
them
,
this
they
cannot
brooke
,
they
are
content
to
goe
to
heaven
if
they
may
have
it
in
a
way
to
hell
,
in
maintaining
their
corruptions
,
being
proud
and
covetous
,
and
worldly
,
as
they
are
,
this
must
not
be
of
necessity
,
there
must
be
a
change
.
Nay
I
say
more
,
beside
the
former
reasons
,
the
soule
that
truely
desires
mercy
and
favour
,
desires
alwayes
power
against
finne
,
pardon
and
power
goe
together
,
in
Gods
gift
and
in
the
desire
of
a
Christians
soule
,
there
is
no
Christian
soule
but
hee
desires
the
grace
of
sanctification
to
change
him
,
as
much
as
the
grace
of
pardon
,
for
he
lookes
upon
corruption
and
sinne
,
as
the
vilest
thing
in
the
world
,
and
upon
grace
,
and
the
new
creature
,
as
the
best
thi●g
in
the
world
,
there
is
no
man
changed
but
he
hath
those
apprehensions
of
sanctification
.
Remember
this
against
some
weake
conceites
likewise
,
that
would
have
▪
all
the
change
in
justification
,
they
rent
Christs
Offices
,
as
if
he
were
all
Priest
,
and
not
a
King
to
governe
,
as
if
he
were
righteousnesse
,
and
not
sanctification
,
as
if
he
had
merit
to
dye
for
us
,
and
to
give
us
his
righteousnesse
and
no
efficacy
to
change
our
natures
,
as
if
in
the
covenant
of
grace
God
did
not
write
his
law
in
our
hearts
,
but
onely
forgive
our
sinnes
,
hee
doth
both
in
the
covenant
of
grace
,
and
where
God
makes
a
combination
,
we
must
not
breake
it
,
efficacy
and
merit
,
justification
,
and
sanctification
,
water
and
blood
goe
together
,
there
must
bee
a
change
:
but
to
follow
the
point
a
little
further
.
There
must
be
change
,
because
no
holy
action
can
come
from
an
unchanged
power
and
faculty
,
actions
spring
from
powers
and
faculties
,
they
are
sutable
to
them
,
therefore
there
must
bee
a
change
in
the
powers
,
and
faculties
of
the
soule
,
before
there
be
a
change
in
the
life
and
conversation
,
these
three
follow
in
nature
.
The
forme
,
and
living
,
and
being
of
things
,
and
powers
,
And
action
issuing
from
the
power
;
so
in
the
life
of
grace
and
sanctification
there
is
a
power
,
and
ability
to
beleeve
in
God
,
and
to
be
holy
,
and
to
love
God
,
and
then
the
actions
of
love
Spring
from
that
power
,
we
live
and
then
we
have
a
power
to
move
in
nature
,
being
,
and
life
,
and
moving
goe
together
,
so
if
wee
have
a
being
in
grace
,
we
have
a
power
to
move
;
I
beseech
you
therefore
consider
the
necessity
of
a
change
,
of
the
inward
man
,
of
the
powers
,
&
faculties
of
the
soule
,
can
the
eye
see
without
a
power
of
seeing
,
or
the
eare
heare
without
a
faculty
of
hearing
?
can
the
soule
performe
sanctified
actions
without
a
sanctified
power
?
it
is
impossible
.
And
especially
the
alteration
and
change
is
in
the
will
,
which
some
would
have
untouched
they
would
have
it
free
,
those
that
would
have
no
more
given
to
grace
than
needes
must
,
but
grace
workes
upon
the
will
most
of
all
,
divinity
rules
the
will
especially
:
for
the
bent
of
the
will
makes
a
good
,
or
a
bad
man
,
and
the
desires
of
the
will
carry
the
whole
man
with
it
,
we
are
as
the
bent
is
of
our
will
,
we
are
as
the
choyse
of
our
will
is
,
if
the
choyse
and
bent
,
and
by
as
be
the
right
way
,
by
the
Spirit
it
is
good
;
if
the
will
bee
not
inclined
,
and
wrought
to
goe
the
best
way
,
there
is
no
worke
of
grace
at
all
,
though
all
grace
come
in
through
the
understanding
enlightned
,
that
is
the
first
,
yet
it
goeth
into
the
will
,
it
passeth
through
the
understanding
into
the
will
,
and
it
puts
a
new
taste
,
and
rellish
upon
the
will
,
and
affections
.
Well
you
see
therefore
that
the
grace
wrought
in
the
Gospell
,
it
is
not
a
meere
perswasion
,
and
intreaty
,
&c.
but
a
powerfull
worke
of
the
Spirit
entring
into
the
soule
,
and
changing
it
,
and
altering
and
turning
the
bent
,
and
inclination
of
the
will
heaven-ward
,
whereas
by
corruption
of
nature
,
turnes
the
soule
downeward
to
things
below
,
when
the
Spirit
of
God
entreth
into
the
soule
,
it
is
not
onely
by
meere
outward
perswasion
,
to
leave
it
to
the
liberty
of
will
,
but
it
altereth
the
taste
of
the
will
,
the
soule
is
carried
up
▪
and
is
shut
to
things
below
,
it
useth
the
world
as
though
it
used
it
not
,
we
must
have
great
conceites
to
the
worke
of
grace
,
the
Scripture
hath
great
words
of
it
,
it
is
an
alteration
,
a
change
,
a
new
man
,
a
new
creature
,
new
birth
,
&c.
we
see
the
necessity
of
a
change
.
Againe
another
reason
is
this
,
God
where
he
cals
and
dignifies
he
also
qualifies
,
Princes
cannot
qualifie
those
they
rayse
,
but
God
whom
he
advanceth
to
glory
he
fits
and
qualifies
for
glory
,
where
he
bestowes
his
mercies
and
favours
to
life
everlasting
,
he
calls
to
great
matters
,
and
hee
also
changeth
them
.
If
Saul
were
changed
when
he
came
to
bee
a
King
,
in
regard
of
a
new
quality
,
shall
wee
thinke
that
God
will
call
any
to
the
participation
of
his
glorious
mercy
in
Christ
,
in
pardoning
their
sinne
,
and
accepting
them
to
life
eternall
,
but
he
will
change
them
?
No
,
whosoever
he
calls
to
glory
he
changeth
,
and
altereth
their
dispositions
,
to
bee
fit
for
so
glorious
a
condition
as
a
Christian
is
called
to
,
there
must
bee
a
change
.
Proud
men
love
not
to
heare
of
this
,
it
is
a
prejudice
to
their
former
authority
,
what
,
I
that
was
accounted
▪
a
wise
man
,
now
to
be
a
foole
,
I
that
was
accounted
so
and
so
,
to
alter
all
my
frame
and
course
,
and
to
turne
the
streame
another
way
,
the
world
will
say
I
grow
madde
?
I
say
because
grace
altereth
and
changeth
all
,
Old
things
are
past
away
,
and
all
things
are
become
new
,
those
that
are
carnall
and
proud
,
cannot
indure
a
change
;
because
it
is
some
prejudice
to
their
reputation
,
but
it
must
be
so
if
they
looke
for
salvation
,
thus
you
see
that
point
prooved
enough
.
Into
the
same
Image
.
The
patterne
to
which
wee
are
changed
,
is
the
image
of
Christ.
It
is
a
rule
,
and
a
true
rule
,
the
first
in
every
kinde
is
the
measure
of
all
the
rest
,
it
is
the
Idea
,
the
patterne
,
and
platforme
of
all
the
rest
;
now
Christ
is
the
first
,
for
hee
is
the
first
borne
,
the
first
fruites
,
the
first
beloved
,
therefore
he
is
the
patterne
of
all
the
rest
,
and
the
measure
of
all
other
,
the
nearer
we
come
to
Christ
the
better
we
are
,
for
that
that
is
the
measure
of
a
thing
,
the
nearer
it
answereth
to
that
the
better
:
Now
Christ
is
the
best
,
and
our
nature
in
Christ
is
joyned
to
the
God-head
in
one
person
,
therefore
we
are
changed
to
the
likenesse
of
Christ
,
the
second
Adam
,
for
as
before
we
are
changed
we
are
corrupted
,
and
depraved
according
to
the
likenesse
of
the
first
Adam
after
his
fall
,
and
as
before
his
fall
,
if
he
had
not
fallen
we
had
beene
borne
according
to
his
likenesse
that
is
good
and
righteous
,
so
now
being
fallen
,
as
soone
as
by
faith
wee
are
planted
,
and
grafted
into
the
second
Adam
we
are
changed
into
his
likenesse
:
Christ
as
it
were
it
Gods
master-peece
,
that
is
,
the
excellentest
worke
and
devise
,
and
frame
of
heaven
that
ever
was
,
to
set
up
such
a
Mediator
,
to
reconcile
justice
and
mercy
,
in
bringing
God
and
man
into
one
person
,
now
Christ
being
Gods
Master-peece
the
best
and
:
most
excellent
frame
of
all
,
he
is
fit
to
be
the
patterne
of
all
excellency
whatsoever
,
therefore
hee
is
the
Image
,
the
Idea
,
the
patterne
,
and
platforme
of
all
our
sanctification
.
Christ
the
second
Adam
is
the
Image
into
which
we
are
changed
,
we
are
not
changed
to
the
Image
of
the
first
Adam
by
grace
,
but
to
the
Image
of
the
second
Adam
:
There
is
from
him
a
derivation
of
all
good
,
opposite
to
all
the
ill
wee
drew
from
the
first
Adam
,
wee
drew
from
the
first
Adam
the
displeasure
of
God
;
by
the
second
,
we
obtaine
the
favour
of
God
by
his
death
,
and
satisfafaction
;
with
the
wrath
of
God
,
we
drew
corruption
from
the
first
Adam
,
in
the
second
wee
have
grace
,
from
the
first
Adam
wee
have
death
,
and
all
the
miseries
that
attend
death
,
and
follow
it
.
In
the
second
Ada●
we
have
life
and
all
happinesse
,
till
it
end
in
glory
;
In
a
word
,
whatsoever
ill
we
have
in
the
first
Adam
,
it
is
repaired
abundantly
in
the
second
,
when
we
are
changed
into
his
Image
,
therefore
,
when
you
read
of
the
Image
of
God
in
the
New
Testament
,
it
must
be
understood
,
of
the
Image
of
God
in
Iesus
Christ
,
the
second
Adam
.
Now
this
Image
confists
in
knowledge
,
in
holinesse
and
righteousnesse
,
if
we
compare
Col
,
3.
with
Ephes.
4.
this
was
perfect
in
Christ
,
who
was
the
Image
of
his
Father
,
and
wee
must
bee
like
Christ
,
the
second
Adam
in
sanctification
.
Now
the
grounds
why
wee
must
bee
conformable
to
the
Image
of
the
second
Adam
,
and
not
to
the
first
,
are
these
;
Because
the
second
Adam
is
farre
excelling
the
first
Adam
,
and
as
I
said
,
we
must
be
conformed
to
the
best
Image
,
as
wee
have
borne
the
Image
of
the
first
,
so
we
must
beare
the
Image
of
the
second
,
as
it
is
in
1
Cor.
15.
And
then
the
Image
of
God
in
the
second
Adam
,
is
more
durable
:
for
all
excellencies
,
and
grace
is
more
firmely
set
on
Christ
then
ever
they
were
upon
Adam
,
it
is
set
upon
him
with
such
a
character
and
stampe
,
as
shall
never
bee
altred
,
when
God
set
his
Image
on
the
first
Adam
,
it
was
raced
,
and
decayed
,
and
lost
by
the
malice
of
the
devill
,
because
it
was
not
set
on
so
firmly
,
Adam
being
a
man
,
and
a
good
man
,
yet
hee
was
a
man
changeable
;
But
Christ
is
God
man
,
in
one
nature
,
God
hath
set
such
a
stamp
of
grace
on
the
humane
nature
,
being
eternally
united
to
the
God-head
,
that
shall
never
be
altred
,
therefore
we
are
renewed
according
to
the
Image
of
God
,
as
it
is
stamped
on
Christ
,
not
as
it
was
stamped
on
the
first
Adam
.
And
that
is
the
reason
,
why
the
state
of
Gods
children
is
unalterable
,
why
,
being
once
gracious
they
are
so
for
ever
,
if
God
set
the
stampe
of
the
Spirit
of
Christ
on
them
,
it
is
firme
,
as
it
is
upon
Christ
,
it
never
alters
in
Christ
,
nor
in
those
that
are
members
of
Christ
,
the
alteration
is
in
growth
from
better
to
better
:
Gods
children
sometimes
a
little
deface
that
image
by
sinne
,
security
,
and
the
like
,
but
as
a
peece
of
coyne
that
is
a
little
defaced
,
yet
it
hath
the
old
stampe
still
,
and
is
acknowledged
for
good
coyne
,
so
a
Christian
in
all
desertions
,
in
the
worst
state
,
he
hath
the
stampe
still
,
though
it
be
darkened
by
his
carelessenesse
,
yet
after
it
receives
a
fresh
stampe
,
it
is
an
everlasting
stampe
,
when
once
wee
are
Gods
coyne
,
wee
are
never
reprobate
silver
,
and
all
is
,
because
we
are
renewed
according
to
the
Image
of
Christ
,
and
grace
is
firmely
set
in
our
nature
in
Christ
,
so
sure
that
all
the
devils
in
hell
cannot
race
it
out
,
and
hee
is
the
quickening
Spirit
,
and
therefore
able
to
transforme
us
to
his
likenesse
,
better
then
the
first
Adam
was
,
therefore
the
Image
of
God
is
the
likenesse
of
the
second
Adam
,
and
wee
are
changed
into
that
.
Now
the
reasons
why
the
second
Adam
changeth
us
into
his
owne
Image
are
many
;
First
,
because
hee
is
a
powerfull
head
that
changeth
all
his
members
,
a
powerful
roote
that
changeth
all
his
branches
into
his
owne
nature
,
a
powerful
husband
that
changeth
his
owne
Spouse
,
I
say
,
he
is
a
quickning
Spirit
,
a
publicke
person
,
and
the
roote
of
all
beleevers
as
the
first
Adam
,
was
of
us
all
,
as
wee
are
naturall
men
.
Againe
,
it
is
meete
that
brethren
should
bee
all
a
alike
,
therefore
,
as
it
is
in
Romanes
8.
Wee
are
predestinate
to
bee
conformed
to
Christ
,
hee
is
the
first
among
many
brethren
,
the
chiefe
brethren
must
bee
all
alike
,
therefore
wee
being
predestinate
to
salvation
,
it
was
fit
we
should
be
predestinate
to
be
conformable
to
our
elder
brother
,
that
brethren
might
bee
of
one
nature
and
disposition
,
it
is
fit
that
the
husband
and
wife
should
be
of
one
disposition
,
Christ
is
the
husband
,
and
wee
are
the
Spouse
,
therfore
by
grace
he
alters
,
and
cleanseth
,
and
purgeth
his
Spouse
,
as
it
is
,
Ephe.
5.
He
loved
his
Spouse
,
and
gave
himselfe
for
it
,
that
he
might
purge
it
,
and
make
it
a
glorious
Spouse
.
It
is
meete
the
wife
should
be
the
glory
of
the
husband
,
as
S.
Paul
saith
,
that
is
,
that
she
should
reflect
the
excellencies
of
her
husband
;
therefore
that
the
Church
might
be
the
glory
of
Christ
,
and
reflect
the
excellencies
of
Christ
,
she
is
changed
to
bee
like
Christ
more
and
more
daily
,
there
is
a
kind
of
congruity
that
brethren
should
be
like
,
and
that
the
Spouse
and
the
Husband
should
be
alike
,
therefore
God
hath
ordained
that
we
should
be
like
him
in
a
threefold
degree
,
in
suffering
,
in
grace
,
and
in
glory
,
whosoever
will
bee
like
him
in
glory
,
must
be
like
him
in
grace
,
first
Gods
election
,
and
ordaining
must
have
its
issue
,
that
is
,
the
representation
of
the
likenesse
of
Christ
in
our
natures
.
Againe
,
the
end
of
Christs
comming
was
to
destroy
the
workes
of
the
devill
,
to
deface
all
Sathans
workes
,
especially
his
worke
in
us
,
the
image
of
Sathan
in
our
dispositions
,
for
every
man
by
nature
,
carries
the
image
of
the
devill
on
him
,
till
the
Image
of
Christ
be
stamped
on
,
and
the
image
of
Sathan
raced
out
:
for
in
man
there
is
naturally
an
opposition
to
the
truth
,
a
hatred
of
God
,
and
of
good
things
,
now
Christ
comming
to
dissolve
the
workes
of
the
devill
,
puts
out
this
image
,
and
sets
his
owne
stampe
and
Image
upon
the
Soule
,
therefore
unlesse
Christ
change
us
to
his
owne
Image
,
hee
should
misse
of
the
end
of
his
comming
,
these
,
and
many
such
reasons
there
are
to
prove
,
that
wee
are
restored
,
according
to
the
Image
of
Christ
Iesus
,
and
why
Christ
will
change
us
to
his
owne
likenesse
,
to
adde
one
more
;
The
end
of
Christ
is
,
that
wee
should
enter
into
a
sweete
communion
with
him
,
therefore
he
will
set
such
a
stampe
upon
us
,
as
he
may
delight
in
us
,
and
bee
friends
,
now
if
hee
should
not
change
our
natures
,
what
correspondence
could
there
be
betweene
Christ
and
us
,
now
when
he
hath
altred
,
and
changed
us
,
he
lookes
on
us
as
carrying
his
stampe
and
image
.
Vse
.
1
If
this
be
so
,
that
we
are
changed
into
the
image
of
the
second
Adam
,
lesus
Christ
;
Then
I
beseech
you
,
let
us
labour
every
day
more
and
more
to
study
Christ
,
that
so
by
beholding
Christ
,
wee
may
be
transformed
into
his
likenesse
;
for
the
looking
upon
Christ
is
a
transforming
sight
,
therfore
let
us
looke
into
his
disposition
,
as
it
is
set
forth
in
the
Gospell
,
and
to
his
carriage
,
and
looke
to
his
priviledges
that
so
wee
may
receive
grace
for
grace
,
grace
sutable
to
his
grace
,
disposition
sutable
to
his
disposition
,
conversation
sutable
to
his
conversation
,
and
priviledge
,
and
prerogative
sutable
to
his
pre
rogative
,
that
wee
may
bee
like
him
every
way
.
What
was
his
disposition
,
and
carriage
?
it
were
too
large
to
unfold
it
to
you
as
it
is
in
the
Gospell
,
but
because
we
must
be
changed
into
the
Image
of
Christ
,
it
is
good
to
looke
to
that
picture
,
that
wee
may
resemble
that
Image
as
much
as
may
be
,
you
see
in
the
Gospell
how
he
carryed
himselfe
To
his
Friends
.
Enemies
.
the
Devill
.
Himselfe
.
You
see
how
full
of
love
he
was
,
what
drew
him
from
heaven
to
earth
?
and
so
to
his
crosse
,
and
to
his
grave
,
but
love
to
mankinde
,
you
see
how
full
of
goodnesse
he
was
,
he
went
about
doing
all
the
good
he
could
,
how
much
good
doth
that
speech
savour
of
that
Paul
speakes
of
him
,
It
is
a
more
blessed
thing
to
give
than
to
receive
,
see
how
full
of
zeale
he
was
,
he
whipped
the
buyers
and
sellers
out
of
the
Temple
,
he
was
full
of
goodnesse
,
it
was
his
meate
and
drinke
to
doe
good
,
it
was
as
naturall
to
him
as
for
a
fountaine
to
streame
out
.
And
as
I
sayd
for
his
carriage
toward
his
friends
to
those
that
were
good
,
how
sweete
and
indulgent
was
he
,
where
there
was
any
beginnings
of
goodnesse
he
did
incourage
it
,
he
never
sent
any
backe
againe
,
but
those
that
went
backe
againe
of
their
owne
head
,
as
the
young
man
,
Christ
sent
him
not
backe
,
he
was
so
full
of
sweetenesse
to
weake
Christians
,
nay
he
discovered
himselfe
most
to
the
weakest
,
hee
was
never
more
familiar
with
any
than
with
the
woman
of
Samaria
that
was
an
adultresse
,
and
Mary
that
had
beene
a
sinner
,
how
sweetely
did
hee
appeare
to
her
first
?
how
sweete
was
he
to
sinners
when
they
repented
,
how
ready
to
forgive
and
pardon
?
see
it
in
Peter
,
hee
never
cast
him
in
the
teeth
with
his
Apostacy
,
he
never
upbrayded
him
with
it
,
he
never
so
much
as
tells
him
of
it
,
onely
he
lookes
upon
him
,
and
afterward
Lovest
thou
me
,
&c.
hee
would
not
quench
the
smoaking
flaxe
,
nor
breake
the
bruised
reede
,
so
gentle
and
sweete
a
Saviour
have
we
,
hee
was
sweete
to
those
that
were
good
in
the
lowest
degree
of
goodnesse
,
nay
where
there
was
but
a
representation
of
goodnesse
,
as
in
the
young
man
,
he
kissed
,
and
imbraced
him
,
when
he
came
and
sayd
,
What
good
thing
shall
I
do●
to
inherit
eternall
life
,
hee
imbraced
him
,
and
made
much
of
him
;
and
so
to
the
Pharisee
,
Thou
art
not
farre
from
the
kingdome
of
God
,
he
laboured
to
pull
him
further
,
he
was
of
a
winning
,
gaining
disposition
,
those
that
were
good
he
loved
them
,
and
carried
himselfe
so
to
all
as
much
as
might
be
,
shall
we
not
labour
to
be
of
his
disposition
?
not
to
set
people
further
off
,
but
to
be
of
a
gayning
,
winning
nature
.
See
how
obedient
hee
was
to
his
father
,
Not
my
Will
but
thine
be
done
,
both
in
active
,
and
passive
obedience
in
all
things
he
looked
to
his
fathers
will
,
being
●ubordinate
to
him
,
wheresoever
there
is
subordination
there
ought
to
be
obedience
;
now
there
is
a
subordination
to
God
as
our
Father
in
Christ
,
therefore
wee
should
labour
to
be
obedient
even
to
death
as
Christ
was
,
our
happinesse
stands
in
subordination
,
the
happinesse
of
the
inferiour
is
in
subjection
to
the
superiour
that
may
doe
him
good
,
therefore
we
must
be
obedient
to
God
as
Christ
was
,
wee
see
hee
prayed
whole
nights
.
For
his
owne
particular
how
holy
,
and
heavenly
was
he
,
he
takes
occasion
of
vines
,
of
stones
,
of
water
,
of
sheepe
,
and
all
things
to
be
heavenly
minded
,
to
rayse
his
soule
upon
all
occasions
,
and
when
hee
rose
from
the
dead
,
and
conversed
with
his
disciples
what
was
his
talke
?
he
discoursed
all
of
matters
,
of
the
kingdome
of
heaven
,
so
his
whole
disposition
was
heavenly
,
and
holy
in
himselfe
;
and
patient
in
wrongs
done
to
him
,
he
did
not
returne
injury
for
injury
,
you
see
how
meeke
he
was
;
I
give
you
but
a
touch
of
every
particular
,
you
may
by
proportion
apply
the
rest
,
he
was
in
his
owne
particular
holy
,
and
heavenly
,
and
full
of
purity
,
and
holinesse
,
and
heavenlinesse
.
What
was
he
to
his
enemies
?
did
he
call
for
fire
from
heaven
,
when
they
wronged
him
,
was
he
all
on
a
heate
?
when
his
poore
Disciples
being
more
flesh
than
Spirit
,
would
have
fire
from
heaven
;
You
know
not
what
spirit
you
are
of
,
saith
he
,
he
shed
teares
for
those
that
shed
his
blood
,
Oh
lerusalem
,
Ierusalem
,
&c.
that
afterward
crucified
him
,
and
upon
the
crosse
you
see
there
to
his
very
enemies
,
Father
forgive
them
,
they
know
not
what
they
doe
,
so
then
if
we
will
be
like
to
Christ
,
consider
how
he
carryed
himselfe
to
God
in
devotion
,
and
obedience
,
and
how
in
himselfe
hee
was
full
of
purity
and
holinesse
,
unspotted
every
way
,
how
to
his
friends
,
to
all
that
had
any
goodnesse
in
them
,
and
how
to
his
enemies
,
he
prayed
for
his
very
enemies
.
And
for
the
Devill
himselfe
,
deale
with
him
as
Christ
did
,
that
is
,
have
no
termes
with
him
,
although
he
come
to
us
in
our
nearest
friends
,
hee
came
to
Christ
in
Peter
,
Sathan
avoyd
,
saith
he
,
if
the
devill
come
to
us
in
our
wives
,
in
our
children
,
in
our
friends
,
avoyd
Sathan
,
Sathan
comes
to
us
sometime
in
our
friends
,
to
give
corrupt
judgement
to
maintaine
false
causes
,
to
doe
this
or
that
that
may
cracke
our
conscience
,
discerne
the
devill
in
our
best
friends
,
for
sometime
they
may
be
the
trunkes
of
the
devill
,
the
devill
may
conveigh
his
Spirit
through
Peter
,
let
us
immitate
Christ
,
discerne
betweene
our
friends
love
,
and
the
subtilty
of
the
devill
in
them
,
and
be
able
to
give
them
an
avant
,
avoyd
Sathan
:
wee
see
Christ
when
hee
encountred
Sathan
,
he
fights
not
with
Sathans
weapons
,
and
when
he
was
to
deale
with
his
instruments
,
but
with
the
Word
of
God
,
he
gives
not
reproach
for
reproach
,
nor
sophistrie
for
sophistrie
,
but
It
is
written
,
shewing
that
we
must
encounter
Sathan
with
Gods
armorie
,
with
weapons
out
of
the
booke
of
God.
And
then
when
Sathan
would
confesse
him
,
and
make
much
of
him
,
Oh
thou
art
the
Sonne
of
God
,
he
would
have
nothing
to
doe
with
him
,
so
those
that
are
manifestly
led
with
the
Spirit
of
Sathan
,
and
would
presse
kindnesses
on
us
,
have
nothing
to
doe
with
them
so
farre
:
as
we
say
of
the
devill
,
he
is
not
alway
a
lyer
,
but
he
alway
cozeneth
,
so
take
those
that
are
lead
by
the
Spirit
of
the
devill
,
that
are
Iesuited
Papists
,
they
lye
not
in
all
,
but
there
is
cozening
in
all
,
for
all
is
but
snaring
kindnesse
and
gifts
that
will
hurt
more
,
all
offers
from
Sathan
,
and
those
that
are
led
with
the
Spirit
of
Sathan
,
wee
ought
to
suspect
,
as
Christ
we
see
when
Sathan
offered
him
a
kindnesse
,
hee
saw
he
was
to
bee
tooke
heed
of
,
therefore
saith
he
away
,
you
and
your
kindnesse
;
so
have
nothing
to
doe
with
devillish
men
,
those
are
best
at
ease
,
and
prosper
most
that
have
least
to
doe
with
them
,
those
that
see
they
are
alway
deceivers
though
they
be
not
alway
lyers
,
those
that
are
nearest
hostility
prosper
best
,
thus
you
see
a
taste
of
Christs
carriage
to
his
friends
,
to
his
enemies
,
to
Sathan
:
and
for
hypocrites
hee
speakes
Woe
to
them
,
he
hated
them
above
all
the
proud
Pharisees
.
I
might
spend
much
time
in
going
over
particulars
in
the
Gospell
,
to
see
what
expressions
there
are
of
Iesus
Christ.
Vse
2
I
beseech
you
make
this
use
of
it
,
when
in
the
Gospell
you
reade
of
any
expression
,
of
his
love
and
gentlenesse
,
of
his
obedience
and
humility
,
in
washing
his
Disciples
feete
;
and
Learne
of
me
for
I
am
meeke
,
&c.
and
Come
unto
me
all
ye
that
are
weary
,
and
heavie
laden
,
then
thinke
this
is
the
expression
of
my
blessed
Saviour
,
the
socond
Adam
,
to
whose
Image
I
must
bee
conformed
,
and
transformed
,
and
changed
,
and
therefore
when
you
are
moved
and
tempted
to
sinne
,
from
your
owne
corruption
,
or
from
Sathan
,
reason
thus
with
your selves
,
would
our
blessed
Saviour
if
he
were
upon
earth
doe
thus
,
would
hee
speake
thus
,
would
he
not
doe
thus
if
he
were
here
now
,
would
he
not
be
ready
to
doe
this
good
turne
?
surely
he
would
,
and
I
must
bee
changed
into
his
Image
and
likenesse
,
therefore
let
me
consider
what
my
blessed
Saviour
would
doe
in
the
like
case
,
surely
our
blessed
Saviour
would
not
staine
,
and
defile
his
body
,
he
would
not
make
his
tongue
an
instrument
of
untruth
to
deceive
others
,
he
would
not
bee
covetous
and
injurious
:
Art
thou
a
Christian
or
no
?
If
thou
be
a
Christian
thou
hast
the
anoynting
of
Iesus
Christ
,
that
annoynting
that
was
poured
on
him
as
the
head
,
it
runnes
downe
to
thee
as
a
member
,
as
Arons
oyntment
ranne
downe
to
his
skirts
,
if
thou
be
the
skirt
of
Christ
,
the
meanest
Christian
,
thou
hast
the
same
grace
if
thou
be
a
Christian
,
and
therefore
thou
must
expresse
Christ
,
that
as
thou
art
partaker
of
his
name
,
so
thou
must
be
partaker
of
his
anoynting
if
thou
be
a
Christian
why
doest
thou
thus
?
doth
this
suite
with
thy
profession
?
dost
thou
carry
the
Image
of
Sathan
,
and
dost
thou
thinke
to
bee
a
Christian
,
except
it
be
in
tytle
and
profession
onely
?
No
,
there
is
no
Christian
,
but
if
he
be
a
true
Christian
,
he
is
changed
into
the
likenesse
of
Christ
,
into
his
Image
,
therefore
it
is
a
good
thought
upon
all
occasions
,
every
day
to
thinke
what
would
my
blessed
Saviour
say
,
if
he
were
here
?
and
what
did
he
in
the
like
case
,
when
he
was
upon
earth
?
I
must
be
led
by
the
Spirit
of
Christ
,
or
else
I
am
none
of
his
,
therefore
let
us
shame
our selves
when
we
are
moved
by
our
corruptions
,
and
temptations
to
doe
any
thing
contrary
to
this
blessed
Image
.
And
consider
the
more
we
grow
into
the
likenesse
of
Christ
,
the
more
wee
grow
in
the
love
of
God
,
who
delights
in
us
as
hee
doth
in
his
owne
Sonne
,
This
is
my
beloved
Sonne
,
in
whom
I
am
well
pleased
;
now
the
more
like
we
are
to
Christ
,
the
more
hee
is
pleased
with
us
.
And
the
more
we
shall
grow
in
love
one
to
another
,
for
the
liker
pictures
are
to
the
first
patterne
,
the
liker
they
are
one
to
another
,
so
the
liker
wee
grow
to
Christ
,
the
liker
we
are
one
to
another
,
and
the
more
like
,
the
more
love
.
Who
keepes
Christ
a
live
in
the
world
,
but
a
company
of
Christians
that
carry
his
resemblance
,
as
wee
say
of
a
childe
that
is
like
his
father
,
this
man
cannot
dye
as
long
as
his
sonne
is
alive
,
because
he
resembleth
his
father
,
so
as
long
as
Christians
are
in
the
world
that
have
the
Spirit
of
Christ
,
Christ
cannot
dye
,
he
lives
in
them
,
and
Christ
is
alive
no
otherwise
in
the
world
,
than
in
the
hearts
of
gracious
'
Christians
,
that
carry
the
picture
and
resemblance
of
Christ
in
them
.
But
how
are
we
changed
into
the
likenesse
of
Christ
?
how
come
wee
to
be
like
him
?
When
once
we
beleeve
in
Christ
,
we
are
graft
into
the
similitude
of
his
death
,
and
into
the
likenesse
of
his
resurrection
;
it
is
a
point
somewhat
misticall
,
yet
it
is
stood
upon
in
the
Scriptures
,
in
Rom.
6.
especially
at
large
.
How
come
we
to
dye
to
sinne
,
by
vertue
of
Christs
death
?
and
to
live
to
righteousnesse
by
the
fellowship
of
Christs
resurrection
?
it
is
sayd
we
are
transformed
into
the
likenesse
of
Christ
,
the
phrases
of
Scripture
shew
it
,
but
to
stand
upon
these
phrases
a
little
.
Beloved
as
it
was
in
Christs
owne
person
,
when
Christ
dyed
,
whole
Christ
dyed
,
and
was
crucified
,
but
yet
the
death
it selfe
,
the
crucifying
was
terminate
,
in
the
humane
nature
,
the
humane
nature
dyed
,
and
not
the
Godhead
,
yet
by
reason
of
the
union
,
whole
Christ
dyed
,
and
was
Crucified
,
the
Lord
of
glory
was
crucified
,
as
the
Scripture
speaks
,
and
as
it
was
in
Christ
naturall
,
so
it
is
in
Christ
misticall
,
whole
Christ
misticall
was
crucified
,
whole
Christ
misticall
is
risen
againe
,
notwithstanding
the
crucifying
was
terminate
in
Christ
the
head
,
not
in
the
members
as
his
death
was
terminate
in
his
humane
nature
it
ended
,
and
was
confined
in
that
,
so
this
crucifying
belonged
to
the
head
,
and
the
head
rose
,
yet
whole
Christ
,
all
beleevers
as
soone
as
they
are
one
with
Christ
,
by
reason
of
the
misticall
union
,
they
are
dead
and
crucified
in
Christ
their
head
,
and
risen
and
sit
in
heavenly
places
,
in
Christ
their
head
,
so
then
a
true
beleever
,
when
he
is
made
one
with
Christ
,
he
reasons
thus
,
my
corruption
of
nature
,
this
pride
of
heart
that
naturally
I
have
,
this
enmity
of
goodnesse
,
this
is
crucified
,
for
I
am
one
with
Christ
,
when
he
dyed
I
in
my
head
did
dye
,
and
this
pride
and
covetousnesse
,
and
worldlinesse
,
this
base
and
filthy
carnall
disposition
,
was
crucified
in
Christ
my
head
,
I
in
my
head
was
crucified
,
and
I
in
my
head
now
am
risen
,
and
sit
in
heaven
,
therefore
now
I
am
in
some
sort
glorious
,
therefore
I
minde
things
above
in
my
head
,
and
therefore
because
of
the
necessary
conformity
of
the
members
to
the
head
,
therefore
I
must
more
and
more
dye
to
sinne
,
be
crucified
to
sinne
,
and
rise
by
the
Spirit
of
Christ
,
and
ascend
with
him
,
the
more
I
know
,
and
consider
,
and
meditate
of
this
,
the
more
I
am
transformed
into
the
likenesse
of
his
death
and
resurrection
;
but
to
goe
a
little
further
.
Quest.
What
things
in
Christs
death
did
especially
discover
themselves
to
us
,
(
when
we
once
beleeve
)
to
our
comfort
?
Ans.
Three
things
.
In
regard
of
us
,
wonderfull
love
that
he
dyed
for
for
us
.
In
regard
of
sinne
,
wonderfull
hatred
that
hee
would
dye
for
sinne
.
And
wonderfull
holinesse
and
love
of
grace
,
he
shewed
his
hatred
of
sinne
,
that
hee
would
shed
his
heart
blood
for
it
,
and
wanting
the
glory
of
God
as
it
were
,
by
feeling
the
wrath
of
God
for
a
time
,
even
in
hatred
to
sinne
.
There
were
these
two
affections
pregnant
in
Christ
upon
the
crosse
,
wondrous
love
for
us
to
dye
for
us
,
and
wondrous
hatred
of
sinne
to
purge
it
,
for
which
he
dyed
,
and
wondrous
holinesse
from
whence
hatred
of
sinne
came
;
whence
doth
hatred
of
sinne
come
but
from
wonderfull
purity
,
and
holiness
,
that
cannot
indure
sinne
.
Thus
when
the
soule
considers
it
is
one
with
Christ
,
it
hath
the
same
affections
that
Christ
had
,
Christ
in
love
to
us
dyed
,
can
I
apprehend
that
love
of
Christ
when
hee
dyed
,
and
was
crucified
,
and
tormented
for
my
sinne
,
but
out
of
love
,
I
must
hate
sinne
againe
?
And
when
I
consider
how
Christ
stood
affected
to
sinne
upon
the
crosse
,
when
hee
dyed
to
purge
it
,
and
to
satisfie
for
i●
,
c●n
I
have
other
affections
,
being
one
with
him
,
then
hee
had
upon
the
crosse
?
I
cannot
,
so
whether
I
consider
his
love
to
me
,
or
the
hatred
he
bore
to
sinne
,
considering
my selfe
one
with
him
,
by
a
mysticall
union
,
I
shall
have
the
same
affection
of
love
to
him
,
and
bee
like
him
every
way
,
to
love
what
hee
loves
,
and
to
hate
what
hee
hates
.
I
cannot
but
hate
sinne
,
and
hating
sinne
,
I
must
act
his
part
anew
,
that
is
,
as
he
dyed
for
sinne
,
so
I
dye
to
sinne
,
as
hee
was
crucified
for
it
,
so
it
is
crucified
in
me
,
as
he
was
peirced
,
so
hee
gives
corruption
a
stabbe
in
me
,
as
hee
was
buryed
,
so
my
corruption
is
buryed
,
and
as
he
dyed
once
never
to
dye
againe
,
so
I
follow
my
sinnes
to
the
grave
,
to
death
,
and
consumption
of
old
Adam
,
that
hee
never
riseth
againe
,
so
I
say
,
the
consideration
of
my
union
with
Christ
,
that
I
in
Christ
did
dye
,
and
was
crucified
,
because
my
head
dyed
,
and
was
crucified
.
And
then
it
puts
that
affection
into
mee
that
was
in
Christ
,
and
makes
me
act
Christs
part
,
to
dye
to
sin
daily
more
and
more
,
these
,
&
the
like
thoughts
are
stirred
up
in
a
christian
,
which
Saint
Paul
aimes
at
,
in
Rom.
6.
and
other
places
.
So
by
the
vertue
of
his
resurrection
,
I
am
conformable
more
and
more
,
to
the
graces
in
him
,
for
as
the
power
of
Gods
Spirit
raised
him
up
,
when
hee
was
at
the
lowest
,
when
he
had
beene
three
dayes
in
the
grave
,
so
the
Spirit
in
every
Christian
,
ray
seth
them
up
at
the
lowest
to
comfort
,
to
a
further
degree
of
grace
,
more
and
more
,
nay
,
when
they
are
fallen
into
any
sinne
,
or
any
affliction
for
sinne
,
the
same
power
that
raised
Christ
when
hee
was
in
the
grave
;
for
our
sinnes
in
the
lowest
humiliation
that
could
bee
,
it
raiseth
them
from
their
sinnes
daily
,
that
they
gather
strength
from
their
sinnes
,
the
power
that
raised
Christ
at
the
lowest
,
raiseth
a
Christian
at
the
lowest
in
sinne
,
and
in
affliction
for
sinne
,
for
when
he
is
tripped
,
and
undermined
by
his
corruptions
,
God
by
that
power
that
raised
Christ
at
the
lowest
,
recovers
and
strengthens
him
,
and
makes
him
afresh
revenge
himselfe
upon
his
sinne
,
and
when
hee
is
at
the
lowest
,
in
the
grave
,
the
same
power
will
raise
him
like
Christ
every
way
,
so
you
see
how
we
are
changed
to
the
liknesse
of
Christ.
How
shall
wee
know
then
whether
we
have
the
Image
of
Christ
stamped
upon
us
,
or
no
?
If
wee
be
changed
into
the
likenesse
of
Christ
,
we
shall
be
changed
in
our
understandings
,
to
judge
of
things
as
he
did
,
his
ayme
was
to
please
his
father
in
all
things
,
if
we
have
the
same
ends
,
and
the
same
opinion
,
and
esteeme
of
things
,
he
judged
matters
of
grace
,
and
of
the
kingdome
of
God
above
all
other
,
for
the
soule
is
more
worth
then
the
whole
world
,
see
the
judgement
that
he
passed
upon
things
:
Seeke
ye
first
the
Kingdome
of
God
,
and
all
other
things
shall
be
cast
upon
you
.
We
must
bee
changed
in
our
judgement
,
if
we
will
have
his
Image
upon
us
.
Wee
must
bee
like
him
in
our
will
,
in
our
choyce
,
in
the
cleaving
,
and
purpose
,
and
resolution
of
our
will
,
wee
must
have
the
bent
of
our
soule
,
as
his
was
,
our
soules
must
be
edged
,
and
pointed
as
his
was
,
wholly
for
heaven
,
and
the
Kingdome
of
God
:
And
so
for
our
affections
there
must
bee
a
change
in
them
,
in
our
love
,
and
joy
,
and
delight
,
we
must
love
,
and
joy
,
and
delight
,
in
whatsoever
he
did
.
Now
the
way
to
stirre
us
up
to
this
,
is
to
see
what
Image
wee
naturally
carry
,
and
to
see
our selves
in
the
glasse
of
the
Law
,
if
a
man
consider
thus
,
if
Christs
Image
be
not
upon
me
,
I
carry
the
image
of
the
devill
,
this
would
make
him
labour
to
get
another
Image
upon
him
:
For
beloved
at
the
day
of
judgement
,
Christ
will
not
owne
us
,
if
he
see
not
his
Image
upon
us
,
Caesar
will
owne
Caesars
coyne
,
if
hee
see
his
image
upon
it
.
Whose
image
and
superscription
is
this
?
Give
unto
Caesar
,
that
which
is
Caesars
.
If
Christ
see
his
stampe
on
us
,
he
will
owne
us
at
the
day
of
judgment
,
or
else
not
.
Naturally
we
are
all
opposite
to
Christ
,
naturally
wee
are
full
of
pride
and
mallice
,
of
the
spirit
of
the
world
,
and
the
devill
,
get
out
this
by
all
meanes
,
or
else
Christ
will
not
owne
us
at
the
day
of
judgement
,
hee
will
not
looke
upon
us
,
he
cannot
abide
to
see
us
,
if
we
have
not
his
image
,
wee
must
beare
the
image
of
the
second
Adam
,
as
wee
did
the
image
of
the
first
.
Againe
,
the
law
of
God
that
was
written
in
Adams
heart
,
it
is
expressed
,
and
coppyed
out
,
there
see
our selves
,
there
see
all
the
curses
,
there
see
our selves
guilty
of
the
breach
of
every
commandement
,
if
wee
understand
the
law
spiritually
,
that
desire
of
women
,
and
revengefull
thoughts
,
are
murther
,
and
adultery
,
understand
the
law
spiritually
,
and
see
our selves
in
that
glasse
,
see
our selves
utterly
condemned
,
this
will
make
us
flye
to
the
glasse
of
the
Gospell
,
that
we
may
be
changed
into
the
Image
of
Christ.
There
is
another
image
that
we
more
desire
to
be
changed
into
,
we
are
transformed
into
the
likenesse
of
the
world
,
cast
into
the
mould
of
the
times
,
we
labour
to
have
those
opinions
that
the
times
have
,
and
those
wayes
of
getting
,
and
rising
to
preferment
that
the
world
hath
,
and
to
have
that
carriage
and
disposition
every
way
that
the
world
hath
,
and
so
frame
to
the
spirit
of
the
world
in
al
things
,
that
so
wee
may
not
be
observed
by
others
,
and
crossed
in
our
pleasures
,
and
preferments
,
and
profits
,
wel
,
this
desire
to
be
transformed
into
the
likenesse
of
the
world
,
to
have
the
spirit
of
the
world
,
what
will
it
come
to
in
the
end
?
The
world
shall
bee
condemned
,
if
wee
will
bee
condemned
with
the
world
,
let
us
labour
to
bee
transformed
into
the
opinion
of
the
world
,
and
to
goe
with
the
streame
,
and
the
errours
of
the
time
,
if
we
desire
to
be
damned
.
The
world
must
bee
condemned
,
it
is
the
kingdome
of
Sathan
wherein
hee
rules
,
therefore
,
there
is
no
image
or
likenesse
for
us
to
be
transformed
into
,
if
we
will
bee
saved
,
and
have
comfort
,
but
the
Image
of
Christ
,
and
can
wee
have
a
better
likenesse
to
be
transformed
into
,
then
the
image
of
him
,
by
whom
wee
hope
to
be
saved
?
then
to
be
like
him
from
whom
wee
hope
for
so
great
a
matter
as
Salvation
is
.
Againe
,
that
wee
may
be
changed
into
the
likenesse
of
Christ
,
let
us
fix
our
meditations
upon
him
,
and
we
shall
find
a
change
we
know
not
how
,
insensible
,
as
those
that
stand
in
the
Sunne
,
for
other
purposes
,
they
find
themselves
lightned
,
and
heate
,
so
let
us
set
our selves
about
holy
meditations
,
and
we
shall
finde
a
secret
insensible
change
,
our
soules
will
be
altered
and
changed
,
wee
know
not
how
,
there
is
a
vertue
goes
with
holy
meditation
,
a
changing
,
transforming
vertue
,
and
indeed
we
can
think
of
nothing
in
Christ
,
but
it
wil
alter
and
change
us
to
the
likenesse
of
it selfe
,
because
we
have
all
from
Christ
,
can
wee
thinke
of
his
humility
,
and
not
be
humble
?
can
wee
thinke
,
was
God
humble
,
and
shall
base
wo●●es
be
proud
,
shall
I
bee
fierce
,
when
my
Saviour
was
meeke
,
can
a
proud
fierce
heart
,
apprehend
a
sweete
meeke
Saviour
?
No
;
the
heart
must
bee
sutable
to
the
thing
apprehended
,
it
is
impossible
that
a
heart
that
is
not
meeke
,
and
sweetened
,
and
brought
low
,
should
apprehend
a
loving
,
and
humble
Saviour
,
there
must
be
a
sutablenesse
betweene
the
heart
and
Christ
:
As
hee
was
borne
of
a
humble
Virgin
,
so
he
is
borne
and
conceived
in
a
humble
heart
,
Christ
is
borne
,
and
conceived
,
and
lives
,
and
growes
in
every
Christian
,
and
in
a
humble
,
and
lowl●
heart
,
made
like
him
by
his
Spirit
,
that
is
the
wombe
.
The
heart
that
is
sutable
,
that
is
the
heart
that
hee
is
formed
in
.
Againe
,
to
be
changed
into
this
image
,
when
we
are
once
in
the
state
of
grace
,
let
us
looke
to
the
remainder
of
our
corruptions
,
the
best
of
us
shall
see
,
that
that
will
make
us
looke
after
Christ
,
look
to
our
world
limindednes
,
to
our
passions
,
to
our
rebellions
,
to
our
darkenesse
and
deadnesse
of
spirit
,
and
then
goe
to
Christ
;
Lord
thou
hast
appointed
Christ
,
to
be
a
head
,
to
be
a
full
vessell
,
that
of
his
grace
,
wee
might
have
grace
for
grace
,
hee
was
annoynted
with
the
oyle
of
gladnesse
above
his
fellowes
,
but
for
his
fellows
,
I
am
earthly
minded
,
hee
is
heavenly
,
I
am
full
of
rebellions
,
of
lusts
,
all
is
at
peace
in
him
,
the
Image
of
God
is
perfect
in
him
,
and
hee
is
a
head
to
infuse
grace
,
a
head
of
influence
as
well
as
of
eminence
,
he
is
not
onely
above
me
,
but
he
hath
all
grace
for
me
,
therefore
goe
to
Christ
,
I
need
thy
heavenly
mindednesse
,
and
some
portion
of
thy
meekenesse
,
of
thy
spirituall
strength
,
I
am
weake
,
and
darke
,
and
dead
,
shine
on
me
,
thou
haste
fulnesse
for
mee
,
so
goe
to
Christ
,
and
draw
upon
every
occasion
,
vertue
,
and
life
,
from
Christ
our
head
,
this
is
to
know
what
is
meant
by
being
transformed
to
Christ
our
head
.
There
are
two
conformities
beloved
exceeding
comfortable
to
us
,
and
wee
must
meditate
on
both
.
First
,
Christs
conformity
to
us
,
he
was
transfigured
into
our
likenesse
,
he
became
man
in
love
to
us
,
not
onely
man
,
but
in
the
forme
of
a
servant
,
base
man
,
he
tooke
mans
nature
,
and
mans
base
condition
,
Phil.
2
,
here
is
the
ground
of
our
comfort
,
that
Christ
tooke
our
forme
,
hee
transfigured
himselfe
to
our
basenesse
,
and
shall
not
we
labour
to
be
transformed
,
to
be
like
him
,
that
out
of
love
stooped
so
low
to
bee
like
us
?
let
us
but
thinke
of
this
beloved
,
our
blessed
Saviour
tooke
our
nature
on
him
,
pure
and
holy
by
his
Spirit
,
he
followed
sinne
to
death
,
he
was
conceived
,
and
lived
,
and
dyed
without
sinne
,
to
satisfie
for
sinne
,
and
now
by
his
Spirit
,
hee
cleanseth
out
sinne
,
he
pursued
,
and
chased
out
sinne
from
his
conception
,
in
all
the
passages
of
his
life
,
so
we
should
be
like
him
,
drive
away
sin
,
get
the
Spirit
,
that
our
nature
in
us
,
may
be
as
it
was
in
him
,
holy
,
and
pure
,
and
spirituall
,
shall
he
be
conformed
to
us
,
and
shall
not
we
conforme
to
him
,
many
such
reasons
,
and
considerations
there
bee
,
to
moove
us
to
be
changed
into
the
Image
of
Christ.
Christ
in
this
worke
of
changing
is
all
in
all
,
for
first
of
al
by
Christs
death
and
satisfaction
to
divine
justice
,
we
have
the
Spirit
of
God
that
doth
all
,
for
the
Spirit
is
the
gift
of
Gods
love
,
next
to
Christ
,
the
greatest
:
Now
Christ
having
reconciled
God
,
God
being
reconciled
gives
the
Spirit
,
our
sinnes
being
forgiven
,
the
fruite
of
Gods
love
is
the
Spirit
,
so
wee
have
the
Spirit
by
the
merit
of
Christ.
Againe
,
we
have
it
from
Christ
,
as
a
head
derived
unto
us
,
we
have
the
Spirit
for
Christ
,
and
from
Christ
,
Christ
receives
the
Spirit
first
,
and
then
he
sendsit
into
our
hearts
,
so
for
Christs
sake
,
and
from
Christ
as
a
head
,
we
have
the
Spirit
.
Againe
,
from
Christ
we
have
the
patterne
of
all
grace
whatsoever
,
to
which
wee
are
changed
,
the
patterne
of
all
grace
is
from
Christ
,
he
begins
to
us
in
every
grace
.
Againe
,
in
the
fourth
place
,
the
reasons
inducing
are
all
from
Christ
:
for
we
are
not
only
changed
by
power
,
but
by
reason
,
there
is
the
greatest
reasons
in
the
world
to
be
a
christian
,
and
to
come
out
of
the
state
of
nature
,
when
our
understanding
is
enlightned
to
see
the
horrible
state
of
nature
,
with
the
angry
face
of
God
with
it
,
and
then
to
have
our
eyes
opened
at
the
same
time
to
see
the
glorious
,
and
gracious
face
of
God
in
Iesus
Christ
,
here
is
the
greatest
wisedome
in
the
world
to
come
out
of
that
cursed
state
to
a
better
:
now
the
reasons
of
this
change
are
fetched
from
Christ
,
that
by
knowing
Christ
,
we
know
by
reflection
the
cursed
state
out
of
him
,
and
to
see
the
glorious
benefits
by
Christs
redemption
,
&
glorification
,
these
set
before
the
eye
of
the
soule
,
and
then
the
heart
wrought
upon
by
these
reasons
;
if
Christ
gave
himselfe
for
me
,
shall
not
I
give
my selfe
to
Christ
,
Paul
hath
his
heavenly
Logicke
,
Christ
dyed
for
us
,
that
we
might
live
to
him
,
so
we
have
the
merit
of
the
Spirit
from
Christ
,
the
derivation
of
the
Spirit
from
Christ
as
a
head
and
the
patterne
of
grace
from
Christ
,
and
the
inducing
reasons
all
from
Christ
,
in
this
changing
to
his
Image
.
Againe
in
that
Christ
is
the
Image
to
which
wee
are
changed
,
let
us
learne
if
we
would
see
any
thing
excellent
,
and
comfortable
in
our selves
,
see
it
in
Christ
first
,
there
is
nothing
comfortable
in
man
but
it
is
in
Christ
first
,
as
the
first
Image
,
the
first
receiver
of
all
,
Christ
Iesus
himselfe
,
if
wee
would
see
the
love
of
God
see
the
love
of
God
in
Christ
our
head
first
,
in
him
that
is
Gods
beloved
,
if
we
would
see
the
gifts
that
God
hath
blessed
us
with
spirituall
blessings
,
but
it
is
in
Christ
,
we
have
it
from
our
head
first
,
if
we
would
see
Gods
favour
,
This
is
my
beloved
Sonne
in
whom
I
am
well
pleased
,
I
am
well
pleased
in
him
,
and
in
all
his
,
that
are
one
misticall
body
with
him
,
if
we
would
see
comfortably
our
ill
done
away
,
our
sinnes
removed
,
see
it
in
Christ
abased
,
in
Christ
crucified
,
and
made
a
curse
,
see
them
all
wiped
away
in
the
crosse
of
Christ
:
If
we
would
see
glory
upon
the
removall
of
our
sinnes
,
see
it
in
Christ
first
,
he
is
first
risen
,
and
therefore
wee
shall
rise
,
he
is
ascended
and
sits
in
heavenly
places
,
therefore
we
ascend
and
sit
in
heavenly
places
with
him
,
all
that
we
have
or
looke
to
have
comfortable
in
us
,
see
it
in
the
first
patterne
,
and
platforme
in
Christ
,
the
reason
is
cleare
in
Rom.
8.
We
are
elected
,
and
predestinate
,
to
be
conformed
to
the
Image
of
his
Sonne
,
we
are
predestinate
to
bee
conformed
to
Christ
in
all
things
,
to
be
loved
as
hee
is
,
to
bee
gracious
as
he
is
,
to
rise
to
be
glorious
,
to
be
freed
,
and
justified
afterward
from
all
our
sins
,
as
he
our
surety
was
,
wee
are
ordained
to
be
conformable
to
him
every
way
.
In
a
word
the
flesh
of
Christ
it
was
holy
,
it
was
a
suffering
flesh
,
and
then
a
glorious
flesh
,
now
it
is
glorious
,
so
our
nature
must
be
like
this
Image
,
it
must
be
sanctified
flesh
,
by
the
same
Spirit
that
sanctified
the
masse
that
hee
was
made
of
in
the
wombe
,
it
must
be
suffering
flesh
,
in
conformity
to
him
,
for
the
flesh
that
he
tooke
was
suffering
flesh
,
and
he
had
a
Kingdome
of
patience
before
he
had
a
Kingdome
of
glory
,
so
we
must
goe
through
a
Kingdome
of
patience
to
the
Kingdome
of
glory
&
then
upon
conformity
in
holinesse
with
Christ
,
comes
our
conformity
in
glory
,
when
wee
are
content
to
be
conformed
to
Christ
in
our
suffering
flesh
,
then
wee
shall
be
conformed
to
Christ
in
our
glorious
flesh
,
for
our
flesh
must
be
used
as
his
was
,
it
must
be
holy
and
patient
,
and
suffering
,
and
then
it
shall
be
glorious
,
so
in
all
things
we
must
looke
to
Christ
first
,
hee
must
have
the
preheminence
.
Beloved
of
all
contemplations
under
heaven
,
there
is
no
contemplation
so
sweete
and
powerfull
,
as
to
see
God
in
Christ
,
and
to
see
Christ
first
abased
for
us
,
and
our selves
abased
in
Christ
,
and
crucified
in
Christ
,
and
acquitted
in
Christ
,
and
then
rayse
our
thoughts
a
little
higher
,
see
our selves
made
by
little
and
little
glorious
in
Christ
,
see
our selves
in
him
rising
,
and
ascending
,
and
sitting
at
the
right
hand
of
God
,
in
heavenly
places
,
see
our selves
by
a
Spirit
of
faith
,
in
heaven
already
with
Christ
,
what
a
glorious
sight
and
contemplation
is
this
?
If
wee
first
looke
upon
our selves
what
we
are
,
we
are
as
branches
cut
off
from
the
tree
,
as
a
river
cut
off
from
the
spring
that
dyes
presently
,
what
is
in
us
but
we
have
it
by
derivation
from
Christ
,
who
is
the
first
,
the
spring
of
all
grace
,
the
summe
of
all
the
beames
that
shine
upon
us
,
we
are
as
branches
cut
off
,
therefore
now
to
see
Christ
,
and
our selves
in
Christ
,
this
transformes
us
to
bee
like
his
Image
,
it
is
the
sweetest
contemplation
that
can
be
.
We
see
this
change
is
wrought
by
beholding
,
the
beholding
the
glory
of
God
in
the
Gospell
,
it
is
a
powerfull
beholding
,
for
saith
he
,
we
are
changed
by
beholding
,
to
the
Image
of
Christ
;
sight
workes
upon
the
imaginations
in
bruite
creatures
,
as
Labans
sheepe
,
when
they
saw
the
party
coloured
roddes
it
wrought
upon
their
imaginations
,
and
they
had
lambes
sutable
:
will
sight
worke
upon
imagination
,
and
imagination
worke
a
reall
change
in
nature
?
and
shall
not
the
glorious
sight
of
Gods
mercy
,
and
love
in
Christ
,
worke
a
change
,
in
our
soule
,
is
not
the
eye
of
faith
more
strong
to
alter
and
change
than
imagination
naturall
?
certainely
the
eye
of
faith
apprehending
Gods
love
,
and
mercy
in
Christ
,
it
hath
a
power
to
change
,
the
Gospell
it selfe
together
with
the
Spirit
,
hath
a
power
to
change
,
wee
partake
by
it
of
the
divine
nature
.
This
glasse
of
the
Gospell
hath
an
excellencie
and
an
eminencie
above
all
other
glasses
,
it
is
a
glasse
that
changeth
us
,
when
wee
see
our selves
and
our
corruptions
in
the
glasse
of
the
law
,
there
we
see
our selves
dead
,
the
law
findes
us
dead
,
and
leaves
us
dead
,
it
cannot
give
us
any
life
,
but
when
we
looke
into
the
Gospell
and
see
the
glory
of
God
,
the
mercy
of
God
,
the
gracious
promises
of
the
Gospell
,
wee
are
changed
into
the
likenesse
of
Christ
whom
wee
see
in
the
Gospell
:
it
is
an
excellent
glasse
,
therefore
that
hath
a
transforming
power
to
make
beautifull
,
such
a
glasse
would
be
much
prized
in
this
proud
world
,
such
a
glasse
is
the
Gospell
.
Therefore
let
us
b●●
in
love
with
this
glasse
above
all
other
glasses
whatsoever
,
nothing
can
change
us
but
the
Gospel
,
the
Gospell
hath
a
changing
power
,
as
you
have
it
Isay
11.
there
the
Lyon
shall
feede
with
the
Lambe
,
&c.
For
the
whole
earth
shall
be
full
of
the
knowledge
of
the
Lord
:
the
knowledge
of
Christ
lesus
is
a
changing
knowledge
,
that
changeth
a
man
even
from
an
untractable
fierce
creature
,
to
be
tractable
,
sweete
,
and
familiar
,
so
that
the
knowledge
of
God
in
Iesus
Christ
,
you
see
it
is
a
transforming
knowledge
,
and
changeth
us
into
the
Image
of
Christ
to
the
likenesse
of
Christ.
Especially
upon
this
ground
,
that
when
wee
looke
upon
Christ
,
and
God
in
Christ
,
we
see
our selves
there
,
in
the
love
of
Christ
,
and
in
the
love
of
God
,
and
thereupon
wee
are
moved
to
be
changed
to
Christ
,
not
by
seeing
Christ
alone
,
or
by
seeing
God
in
Christ
alone
,
but
by
seeing
Gods
love
in
Christ
to
us
,
and
Christs
love
to
us
,
for
the
Spirit
of
faith
which
is
given
together
with
the
Gospell
,
it
sees
Christ
giving
himselfe
for
me
,
and
sees
God
the
Fathers
love
in
me
in
Christ
,
and
giving
me
to
Christ
,
when
the
Spirit
of
faith
with
this
appropriation
seeth
God
mine
in
Christ
,
and
seeth
Christ
mine
,
and
sees
my selfe
in
the
love
of
God
,
and
in
the
love
of
Christ
,
hereupon
the
soule
is
stirred
up
from
a
holy
desire
,
to
bee
like
Christ
Iesus
,
that
loved
me
so
much
,
and
to
be
conformable
to
God
all
I
can
:
For
if
the
person
be
great
and
glorious
,
and
our
friend
too
,
there
is
a
naturall
desire
to
be
like
such
to
imitate
them
,
and
expresse
them
all
we
can
.
Now
when
wee
see
our selves
in
the
love
of
God
and
Christ
,
out
of
the
nature
of
the
thing
it selfe
,
it
will
stirre
us
up
to
be
like
so
sweete
,
and
gracious
,
and
loving
a
Saviour
.
There
are
three
sights
that
hath
a
wondrous
efficasie
,
and
they
goe
together
.
God
sees
us
in
Christ
,
and
therefore
loves
us
,
as
we
are
in
Christ.
Christ
sees
us
in
the
love
of
his
father
,
and
therefore
loves
us
as
hee
sees
us
in
his
fathers
love
.
Wee
see
our selves
in
Christ
,
and
see
the
love
of
God
to
us
in
Christ
,
these
three
sights
are
the
foundation
of
all
comfort
,
God
gives
us
to
Christ
,
and
sees
us
as
given
to
him
,
in
his
election
,
Christ
sees
us
as
given
of
the
Father
,
as
you
have
it
Iohn
17.
And
loves
us
as
wee
are
loved
of
the
Father
,
and
then
sees
us
as
his
owne
members
,
and
wee
by
a
Spirit
of
Faith
see
Christ
,
and
see
our selves
in
Christ
,
and
given
to
Christ
by
the
Father
,
hereupon
comes
a
desire
of
imitation
and
expression
of
Iesus
Christ
,
when
we
see
our selves
in
Christ
God
lookes
upon
us
in
Christ
,
and
we
looke
upon
our selves
in
Christ
,
and
when
we
looke
upon
the
mercy
of
God
in
Christ
,
it
kindleth
love
,
and
love
kindleth
love
,
as
fire
kindleth
fire
:
Fire
hath
that
quality
,
that
it
turnes
all
to
it selfe
.
Now
the
meditation
of
the
glorious
love
of
God
in
Christ
it
workes
love
,
and
love
is
an
affection
of
changing
,
love
transformes
as
fire
doth
,
the
love
of
God
warmes
us
,
and
wee
are
fit
for
all
impressions
,
as
things
that
are
warme
,
Iron
is
a
dull
and
heavy
thing
,
yet
when
it
is
warmed
it
is
bright
,
and
plyable
,
and
hath
as
much
as
may
be
,
of
the
nature
of
fire
imprinted
upon
it
,
so
our
dead
,
and
dull
,
and
unflexible
,
and
unyeelding
soules
become
mallyable
,
and
flexible
by
the
love
of
Christ
shining
upon
them
,
his
love
transformes
them
,
and
kindles
them
,
so
here
is
the
way
,
how
the
glory
of
Gods
love
in
Christ
transformes
us
,
because
the
discovery
of
the
bowels
of
mercy
in
God
towards
us
,
kindles
love
to
him
,
and
that
being
kindled
it
workes
likenesse
,
for
love
to
greatnesse
transformes
us
,
it
workes
a
desire
to
be
like
those
that
are
great
,
where
there
is
dependance
,
there
is
a
desire
to
be
like
,
even
among
men
,
much
more
considering
that
God
so
loves
our
nature
in
Christ
,
and
that
our
nature
is
so
full
of
grace
in
Christ
as
it
is
,
the
love
of
God
in
Christ
,
that
hath
done
so
much
for
us
,
it
breedes
a
desire
to
be
like
Christ
in
our
disposition
,
all
wee
can
.
By
looking
to
the
glory
of
God
in
Christ
,
wee
see
Christ
,
as
our
husband
,
and
that
breedes
a
disposition
in
us
,
to
have
the
affections
of
a
Spouse
,
wee
see
Christ
as
our
head
,
and
that
breedes
a
disposition
in
us
,
to
be
members
like
him
.
Quest.
How
shall
wee
know
then
that
wee
see
God
in
Christ
,
and
the
glory
of
God
in
the
Gospell
comfortably
?
Answ.
Hath
this
sight
a
transforming
power
in
thee
,
to
the
Image
of
Christ
?
to
make
thee
like
him
;
if
it
have
not
a
transforming
power
,
it
is
a
barren
empty
contemplation
,
that
hath
no
efficacy
or
comfort
at
all
,
so
farre
as
the
sight
of
Gods
love
in
Christ
,
breedes
conformity
to
Christ
,
so
farre
it
is
graciour
and
comfortable
,
see
therefore
whether
thou
art
transformed
to
the
Image
of
Christ
,
if
there
be
not
a
change
,
there
is
no
beholding
of
Christ
to
speake
off
,
no
man
ever
sees
the
mercy
of
God
in
Christ
by
the
eye
of
faith
,
but
he
is
changed
.
For
beloved
,
as
there
must
be
a
change
,
so
it
is
in
this
order
,
from
beholding
the
mercy
of
God
in
Christ
,
for
can
you
imagine
that
any
soule
can
see
it selfe
in
the
glasse
of
Gods
love
in
Iesus
Christ
,
that
it
should
see
in
the
Gospell
Christ
,
and
in
him
,
God
reconciled
unto
him
in
particular
,
but
that
soule
out
of
the
apprehension
of
Gods
love
in
Christ
,
will
love
God
againe
,
and
be
altered
and
changed
?
It
is
impossible
such
a
sight
therefore
,
whereby
we
see
our selves
in
this
glasse
,
as
when
we
looke
in
a
glasse
and
see
our
owne
Image
,
we
see
our
owne
selves
in
Christ
,
and
the
love
of
God
,
such
a
sight
altereth
and
changeth
alway
,
it
works
love
,
and
love
is
the
worker
of
imitaiton
:
for
what
doth
make
one
labour
to
expresse
another
,
in
their
disposition
,
carriage
,
and
conversation
?
Oh
it
is
love
,
as
children
imitate
their
Parents
,
love
is
full
of
invention
,
and
of
this
kinde
of
invention
,
that
it
studdies
to
please
the
person
loved
,
as
much
as
it
can
every
way
,
hereupon
we
come
to
be
desirous
to
be
like
Christ
,
because
we
see
the
glory
of
Gods
mercy
shining
in
Christ.
The
adversaries
of
the
grace
of
God
,
they
fall
foule
upon
us
,
because
we
preach
justification
by
the
free
mercy
,
and
love
of
God
in
Christ
;
Oh
say
they
,
this
is
to
dead
the
spirits
of
men
,
that
they
have
no
care
of
good
workes
.
Beloved
,
can
there
bee
any
greater
insentive
,
and
motive
in
the
world
,
to
sanctification
,
to
expresse
Christ
,
and
to
studdy
Christ
,
then
to
consider
what
favour
and
mercy
wee
have
in
Christ
?
how
we
are
justified
,
and
freed
by
him
,
by
the
glorious
mercy
of
God
in
Christ
?
there
cannot
be
a
greater
,
therfore
we
see
here
,
they
depend
one
upon
another
,
by
seeing
in
the
glasse
of
the
Gospell
,
the
glory
of
God
,
we
are
transformed
from
glory
to
glory
:
An
excellent
glasse
the
Gospell
is
,
by
seeing
Gods
love
in
it
,
wee
are
changed
:
The
Law
is
a
glasse
too
,
but
such
a
glasse
as
Saint
Iames
speakes
of
,
that
when
a
man
lookes
into
it
,
and
sees
his
duty
,
he
goes
away
,
and
forgets
all
,
the
Law
discovers
our
sinne
and
misery
.
Indeed
it
is
a
true
glasse
,
if
wee
looke
there
,
wee
shall
see
the
true
picture
of
old
Adam
,
and
of
corruption
,
but
it
is
such
a
glasse
as
workes
nothing
upon
us
,
but
when
this
glasse
is
held
out
by
the
Ministers
of
the
word
,
whose
office
it
is
to
hold
the
glasse
to
people
,
when
they
see
the
love
of
God
in
Christ
,
this
is
a
changing
transforming
glasse
,
to
make
them
that
were
deformed
,
and
disfigured
before
,
that
bore
upon
them
the
image
of
Sathan
before
,
now
to
be
transformed
to
be
like
Christ
,
by
whom
they
must
bee
saved
.
Is
there
any
studdy
in
the
world
,
therefore
more
excellent
then
that
of
the
Gospell
,
and
of
the
mercy
of
God
in
Christ
,
that
transformes
&
changes
men
from
one
degree
of
grace
to
another
,
as
it
followes
in
the
Text.
Therefore
,
those
that
finde
themselves
to
be
the
old
men
still
that
have
lived
in
corrupt
courses
,
and
doe
so
still
,
let
them
not
thinke
to
have
any
benefit
by
the
Gospell
,
they
deceive
themselves
,
they
never
knew
God
:
for
hee
that
saith
he
hath
communion
with
God
,
and
walkes
in
darkenesse
,
hee
is
a
lyer
,
Saint
Iohn
gives
him
the
lye
,
for
God
is
light
,
how
can
a
man
see
himselfe
in
the
love
of
God
,
and
remaine
in
a
darke
state
opposite
to
love
,
will
it
not
alter
a
man
?
It
will
not
suffer
him
to
live
in
sinnes
against
conscience
,
let
no
man
that
doth
so
,
thinke
he
hath
benefit
by
Christ
,
that
knowledge
is
but
a
notionall
knowledge
,
a
speculation
,
a
swimming
knowledge
,
it
is
not
a
spirituall
knowledge
,
because
wheresoever
the
knowledge
of
God
in
Christ
is
to
purpose
,
there
is
a
change
,
and
conversion
of
the
whole
man
,
there
is
a
new
judgement
,
and
new
affections
,
the
bent
and
byas
of
them
is
another
way
then
they
were
before
,
there
is
a
change
which
is
called
a
turning
in
the
Scripture
,
those
things
that
were
before
them
before
,
are
now
behind
them
,
and
those
things
that
were
behind
them
,
are
now
before
them
,
whereas
they
turned
their
backe
upon
God
and
good
things
,
now
they
turne
their
faces
,
they
looke
God-ward
,
and
Heaven-ward
,
and
to
a
better
condition
;
for
this
change
is
nothing
else
but
a
conversion
:
therefore
a
man
may
say
as
hee
said
,
I
am
not
I
,
those
that
have
seene
Christ
,
it
makes
them
differ
from
themselves
,
this
sight
workes
a
change
.
If
there
were
not
a
change
it
would
make
God
forsworne
,
as
it
is
Luke
1.
in
Zacharies
song
,
He
hath
sworne
that
being
delivered
out
of
the
hands
of
our
enemies
,
wee
should
serve
him
without
feare
in
holinesse
and
righteousnesse
all
the
dayes
of
our
lives
:
If
any
man
therefore
say
he
is
delivered
from
his
enemies
,
that
he
thinkes
hee
shall
not
be
damned
and
goe
to
hell
;
and
yet
doth
not
live
in
holinesse
and
righteousnesse
,
he
makes
Gods
oath
frustrate
,
for
Gods
oath
joynes
both
together
,
He
hath
sworne
that
being
delivered
out
of
the
hands
of
our
enemies
,
we
should
serve
him
without
feare
,
without
slavish
feare
,
but
with
a
feare
of
reverence
,
in
holinesse
and
righteousnesse
,
all
the
dayes
of
our
life
:
Whosoever
therefore
are
in
a
state
of
deliverance
,
have
grace
granted
them
whereby
they
may
serve
God
in
holinesse
,
and
righteousnesse
all
the
dayes
of
their
life
,
they
are
changed
into
the
same
Image
.
From
Glory
to
Glory
.
By
glory
is
meant
especially
grace
here
,
and
that
which
accompanies
the
grace
of
God
,
the
favour
of
God
,
when
wee
are
perswaded
of
it
by
the
Spirit
,
by
which
grace
is
wrought
in
us
,
upon
grace
in
us
there
followes
peace
,
and
joy
,
and
comfort
,
and
many
such
things
which
the
Scripture
accounts
to
be
glory
.
We
say
there
are
foure
degrees
of
the
glory
of
a
Christian.
First
initiall
glory
,
in
his
first
conversion
,
and
thereupon
the
knowledge
of
his
deliverance
from
that
cursed
and
damnable
state
that
he
is
in
,
the
knowledge
likewise
of
his
title
to
life
everlasting
,
he
comes
to
have
friendship
with
God
,
he
comes
to
have
his
nature
renewed
that
he
may
be
friends
with
God
,
there
must
be
an
assimulation
by
the
Spirit
like
God
in
a
holy
disposition
:
Now
upon
the
favour
of
God
wee
come
to
be
friends
with
God
,
and
to
have
our
natures
altred
,
and
hereupon
comes
those
glorious
qualifications
,
as
peace
,
and
joy
,
and
consolation
in
all
conditions
,
and
liberty
,
and
boldnesse
to
the
throne
of
grace
,
this
is
glory
beloved
.
Is
it
not
a
glory
to
be
friends
with
God
,
and
to
have
God
deale
with
us
as
friends
,
to
reveale
his
secrets
to
us
of
his
love
,
and
grace
in
Christ
,
to
discover
the
hidden
mysteries
of
his
love
to
us
,
that
was
hid
from
the
beginning
of
the
world
?
we
never
know
it
till
our
effectuall
calling
,
till
our
first
conversion
,
for
God
to
be
friends
with
us
all
our
life
,
Abraham
was
the
friend
of
God
,
and
then
to
have
our
nature
renewed
,
to
have
our
shame
layd
aside
:
indeed
sin
makes
us
shamefull
,
it
is
the
dishonour
,
and
abasement
of
the
soule
:
The
very
change
of
our
nature
to
bee
such
as
God
may
delight
in
,
this
is
glory
,
the
Image
of
God
is
glory
,
therefore
in
Rom.
3.
it
is
sayd
we
are
stripped
,
and
deprived
of
the
glory
of
God
since
the
fall
,
that
is
,
of
the
Image
of
God
by
Adams
sinne
,
whereby
we
resembled
God
in
holinesse
,
so
grace
whereby
we
resemble
God
is
the
Image
and
likenesse
of
God
,
and
that
is
the
glory
of
man
;
If
one
should
aske
what
is
the
best
glory
of
a
man
?
that
intrinsicall
glory
,
that
charactarizeth
a
man
indeede
,
it
is
the
stampe
of
Christ
upon
him
,
the
Image
of
the
second
Adam
,
in
his
soule
to
be
like
him
.
And
hereupon
those
glorious
qualifications
that
follow
upon
it
,
glorious
peace
,
and
glorious
joy
,
glorious
and
unspeakeable
comfort
,
above
all
discomforts
whatsoever
,
as
indeede
the
comforts
of
religion
,
are
comforts
triumphing
,
and
prevayling
above
all
discomforts
,
there
are
no
comforts
but
those
in
religion
;
that
are
above
the
discomforts
we
meete
with
in
this
world
,
for
what
can
bee
set
against
the
wrath
of
God
,
against
hell
and
damnation
,
but
the
comforts
of
the
Gospell
,
now
when
a
man
is
in
the
state
of
grace
,
and
hath
these
glorious
things
following
him
,
sweete
and
glorious
peace
that
passeth
understanding
,
that
all
the
world
,
and
all
the
devills
in
hell
cannot
shake
,
and
joy
in
the
holy
Ghost
,
and
comforts
above
all
discomforts
whatsoever
.
And
then
glorious
liberty
he
hath
to
come
into
the
presence
of
God
upon
all
occasions
,
being
a
friend
of
God
,
are
not
these
things
glorious
beloved
?
and
these
belong
to
every
Christian.
Now
as
a
Christian
growes
in
assurance
of
his
Salvation
,
and
further
friendship
with
God
,
and
further
peace
,
and
joy
,
and
comfort
,
there
is
a
further
degree
of
glory
,
the
growth
of
grace
is
glory
,
therefore
in
2
Pet.
1.
hee
followes
the
point
at
large
when
we
adde
grace
to
grace
,
he
saith
it
gives
a
further
entrance
,
into
the
kingdome
of
God
:
for
the
Kingdome
of
God
is
begun
in
grace
here
,
and
the
further
we
grow
in
grace
,
the
more
we
enter
into
the
kingdome
of
grace
,
and
the
further
we
enter
into
that
,
the
nearer
we
are
to
the
Kingdome
of
glory
.
The
next
degree
of
glory
is
when
the
soule
enjoyes
the
presence
of
God
in
heaven
,
then
the
upshot
and
conclusion
,
the
closure
,
and
consummation
of
all
,
at
the
day
of
judgement
,
when
body
and
soule
shall
bee
united
againe
,
then
is
perfect
glory
,
here
it
is
insinuated
,
when
hee
saith
we
are
changed
from
glory
to
glory
,
that
is
,
from
grace
to
grace
,
till
all
end
in
glory
,
which
is
the
perfection
of
all
in
heaven
,
when
body
and
soule
shall
bee
both
glorious
,
From
glory
to
glory
.
In
this
is
considerable
,
first
that
grace
is
glory
;
And
then
that
grace
being
glory
,
is
growing
in
a
continuall
course
till
it
come
to
perfection
,
wee
grow
from
glory
to
glory
,
from
one
degree
of
grace
to
another
.
Grace
whereby
wee
resemble
Christ
is
glory
,
and
indeed
so
it
is
,
for
the
Image
and
likenesse
of
God
is
our
glory
,
what
was
Adams
glory
;
but
his
likenesse
to
God
?
he
was
created
in
Gods
Image
,
and
what
is
our
glory
?
to
be
like
Christ
,
therefore
grace
is
our
glory
.
Mans
perfection
is
his
glory
,
but
the
renewing
of
Gods
Image
in
grace
is
mans
perfection
,
therefore
it
is
his
glory
.
That
which
makes
a
man
terrible
to
all
opposites
whatsoever
is
glory
,
but
grace
makes
a
man
terrible
to
the
Devill
,
and
to
wicked
men
,
both
grace
in
one
man
,
and
grace
in
the
Church
,
for
the
Church
is
Terrible
like
an
army
with
banners
,
when
the
Ordinances
of
God
are
set
up
in
glory
,
and
there
is
glorious
obedience
to
them
in
the
Church
,
it
is
terrible
to
the
enemies
as
an
army
with
banners
,
for
there
is
a
luster
and
glory
in
all
that
is
Gods
,
both
in
the
persons
of
beleevers
,
and
likewise
in
the
Ordinances
of
God
;
grace
is
glorious
as
the
wise
man
saith
,
Wisedome
makes
a
mans
face
to
shine
.
Is
not
wisedome
a
glorious
thing
,
to
see
a
wise
understanding
man
able
to
guide
himselfe
and
others
?
it
puts
a
beauty
upon
a
man
,
to
be
a
wise
,
and
understanding
man
:
humility
makes
a
man
glorious
,
for
it
makes
God
put
glory
upon
a
man
when
a
man
is
glorious
,
and
understands
it
not
,
as
Moses
when
his
face
shined
,
he
knew
not
that
it
shined
himselfe
,
many
humble
men
are
glorious
and
thinke
not
so
,
they
are
glorious
,
and
they
shine
,
though
they
see
it
not
.
It
is
not
a
glorious
thing
to
be
taken
out
of
our selves
,
to
deny
our selves
,
to
offer
a
holy
violence
to
our selves
,
and
to
our
corruptions
,
is
not
this
a
glorious
thing
,
when
others
lye
grovelling
like
slaves
under
their
corruptions
,
to
stand
vnmoveable
in
all
the
changes
of
the
world
,
and
in
all
entercourse
of
troubles
to
stand
as
a
rock
in
the
middest
of
all
unmoveable
,
founded
upon
the
love
of
God
in
Christ
,
and
the
hope
of
glory
after
,
not
to
be
shaken
with
the
winde
of
temptations
from
his
standing
,
at
least
not
to
be
shooke
off
his
standing
,
this
is
glorious
to
have
a
constant
Spirit
.
Is
it
not
glorious
to
have
admittance
boldly
by
grace
,
to
goe
into
the
presence
of
God
at
all
times
,
to
be
prevailer
with
God
,
faith
overcomes
,
not
onely
the
world
but
God
himselfe
,
it
bindes
him
with
him
owne
promise
?
is
not
faith
a
glorious
grace
that
triumphs
over
the
great
God
himselfe
,
binding
him
with
his
owne
Word
and
promise
?
Is
not
love
a
glorious
grace
,
that
melts
one
into
the
likenesse
of
Christ
?
beloved
get
love
,
it
is
the
onely
artificiall
worker
of
imitation
,
it
melts
us
into
the
likenesse
of
Christ
it
constraines
,
it
hath
a
kinde
of
holy
violence
in
it
,
no
water
can
quench
it
,
wee
shall
glory
in
sufferings
,
for
that
we
love
,
nothing
can
quench
that
holy
fire
that
is
kindled
frō
heaven
,
it
is
a
glorious
grace
.
Hope
,
what
doth
it
?
when
it
casts
anchor
in
heaven
,
it
keepes
us
in
all
the
waves
,
it
purgeth
our
natures
to
bee
like
the
thing
hoped
for
,
there
is
no
grace
but
it
is
glorious
,
so
that
grace
is
glory
,
the
Image
of
God
is
glory
,
it
makes
a
man
glorious
,
it
makes
him
shine
.
Beloved
doe
but
represent
to
your
thoughts
,
such
a
one
as
Ioseph
,
of
a
sweete
,
wise
,
and
loving
Spirit
,
it
is
an
excellent
state
,
to
see
a
man
in
his
place
,
in
the
common
wealth
,
what
a
glorious
sight
is
it
to
see
a
Ioseph
,
a
Nehemiah
,
to
see
a
man
like
Paul
,
all
on
fire
for
the
glory
of
God
,
and
the
good
of
the
Church
,
the
care
of
all
the
Churches
lay
upon
him
,
the
conceite
of
a
man
shining
in
grace
,
what
a
glorious
representation
in
our
thoughts
is
it
.
And
so
in
men
now
living
,
when
we
see
wisedome
,
and
love
tending
to
the
common
good
,
when
wee
see
a
spirit
of
mortification
,
when
wee
see
a
Spirit
of
love
,
that
is
not
for
it selfe
but
for
other
men
,
a
Spirit
of
love
above
selfe-love
,
all
for
the
good
of
others
,
as
Christ
went
about
doing
good
,
It
makes
them
so
lovely
and
glorious
,
as
that
no
object
in
the
world
is
so
glorious
,
as
to
see
a
man
in
whom
the
Image
of
Christ
is
,
it
puts
a
glory
upon
him
.
Besides
it
puts
an
inward
glory
upon
a
man
,
when
it
makes
him
rejoyce
,
The
Spirit
of
glory
rests
upon
him
;
nay
in
imprisonments
and
abasements
,
take
a
good
man
in
any
condition
he
is
glorious
,
his
carriage
is
glorious
,
you
shall
not
see
flesh
and
blood
,
no
revengefull
humor
,
when
flesh
and
blood
is
subdued
,
and
nothing
appeares
in
a
man
,
but
the
Image
of
Christ
,
he
is
a
glorious
creature
,
in
the
greatest
abasement
that
can
be
,
when
Paul
was
in
the
stockes
,
what
a
glorious
condition
was
he
in
,
when
he
sung
at
midnight
when
the
Spirit
of
glory
was
upon
him
,
to
see
the
Martyres
suffer
without
revenge
,
to
pray
for
their
enemies
,
that
they
had
a
Spirit
that
conquered
all
wrongs
,
and
feare
of
death
,
and
displeasure
of
men
,
a
triumphant
Spirit
above
all
things
below
,
to
r●yse
them
above
incouragements
,
and
discouragements
,
what
a
glorious
thing
was
this
,
to
see
a
man
in
his
right
principles
,
with
the
Image
of
God
upon
him
,
he
sees
all
things
below
beneath
him
,
this
is
glorious
to
see
a
man
that
overcomes
the
world
,
that
cares
no
more
for
the
offers
of
preferment
on
the
right
hand
,
or
for
threatnings
on
the
other
hand
,
all
is
nothing
to
him
,
he
breakes
it
as
Sampson
did
his
cords
,
to
see
such
a
victorions
spirit
,
is
not
this
glorious
?
to
see
a
glorious
soule
,
that
is
above
all
earthly
things
whatsoever
,
that
tramples
the
world
under
foote
,
as
the
Woman
cloathed
with
the
Sunne
,
treades
the
moone
under
her
foote
;
the
Church
cloathed
with
Christ
,
who
is
the
glory
of
the
Church
,
tramples
all
earthly
things
under
feete
,
grace
is
victorious
and
conquering
,
prevayling
over
those
corruptions
that
prevayle
over
ordinary
men
.
A
Christian
as
David
,
when
he
had
Saul
in
the
Cave
,
overcomes
himselfe
,
it
is
an
argument
of
a
great
deale
of
strength
of
grace
.
Christ
overcame
himselfe
on
the
crosse
,
he
prayed
for
his
enemies
,
so
when
the
nature
of
man
is
so
subject
to
the
power
of
grace
,
that
though
there
be
rebellions
in
us
(
as
there
will
be
,
while
we
are
in
this
world
)
yet
they
cannot
overpower
the
principle
of
grace
,
all
this
while
a
man
is
a
glorious
Christian
,
because
he
is
not
subject
to
the
common
humors
,
and
infirmities
,
and
weakenesses
of
men
,
therefore
that
makes
a
Christian
glorious
,
when
he
brings
every
thought
,
and
affection
,
and
every
corruption
as
much
as
may
be
,
to
the
subjection
of
the
Spirit
of
glory
,
to
the
Spirit
of
Christ
in
him
,
though
old
Adam
stirre
in
him
,
yet
he
brings
him
downe
that
hee
doth
not
discover
himselfe
to
the
scandall
of
the
Gospell
,
and
profession
,
and
to
the
weakening
of
the
love
of
good
things
,
in
the
hearts
of
others
it
shall
not
break
out
,
he
subjects
these
rising
thoughts
,
here
grace
is
glorious
.
Another
man
cannot
doe
this
,
he
cannot
love
God
,
he
cannot
deny
himselfe
,
hee
cannot
resist
temptations
not
inwardly
,
he
may
forbeare
an
action
out
of
feare
,
but
a
Christian
can
love
,
and
feare
,
and
delight
in
good
things
,
and
he
can
resist
,
and
hee
can
enjoy
the
things
of
this
life
,
in
a
subordinate
manner
to
better
things
,
a
worldling
cannot
doe
it
,
there
is
a
glory
upon
a
Christian
,
a
derivative
glory
from
Christ
,
for
we
shine
in
his
beames
,
wee
are
changed
according
to
his
Image
from
glory
to
glory
.
Object
.
The
thing
is
not
much
questionable
that
grace
is
glorious
,
but
it
may
bee
objected
doth
grace
make
one
glorious
,
then
how
comes
the
world
to
despise
such
as
have
grace
?
such
as
are
like
Christ
?
I
answere
it
is
from
blindnesse
,
Answ.
from
Spirituall
drunkennesse
,
and
madnesse
,
they
cannot
discerne
of
things
,
they
are
besotted
,
they
see
no
difference
;
therefore
they
cannot
discerne
things
that
are
excellent
,
but
take
a
man
in
his
right
principles
,
take
a
sober
man
,
and
he
will
see
an
excellency
in
a
Christian
above
himselfe
.
Againe
grace
is
not
made
so
much
of
oft
times
in
the
world
,
because
it
is
joyned
with
so
many
infirmities
,
our
life
is
hid
with
Christ
,
it
is
hid
under
infirmities
,
and
under
afflictions
oft
times
,
and
being
hidden
it
doth
not
appeare
so
much
in
this
world
.
And
then
againe
however
men
force
upon
themselves
a
contempt
of
grace
,
and
of
the
best
things
,
yet
notwithstanding
it
is
but
forced
,
for
their
conscience
stoopes
at
it
,
witnesse
conscience
when
it
gives
evidence
on
their
death
bed
,
take
a
man
when
he
is
himselfe
,
when
he
is
sober
,
when
he
is
best
able
to
judge
,
when
those
things
are
taken
from
him
,
that
obscured
and
darkened
his
judgement
,
and
then
you
shall
have
him
justifie
all
things
that
are
good
,
both
grac●
and
the
meanes
of
grace
.
Againe
it
must
be
so
,
that
we
may
bee
conformable
to
Christ
,
the
world
misguideth
the
state
of
a
Christian
,
they
thinke
them
vile
and
base
persons
,
so
they
did
Christ
the
head
of
the
Church
,
you
see
how
Christ
was
esteemed
,
his
glory
was
vayled
with
our
nature
,
and
with
misery
a
while
,
but
it
sparkled
out
oft
times
in
his
miracles
:
Now
this
was
that
hee
might
suffer
,
and
performe
the
worke
of
Salvation
,
for
the
devill
nor
the
wicked
world
would
never
have
done
that
they
did
to
him
,
if
his
glory
had
broken
forth
to
the
full
luster
of
it
.
So
it
is
with
the
body
misticall
of
Christ
,
the
world
misjudgeth
of
them
,
it
appeares
not
now
what
they
shal
be
hereafter
,
nor
what
they
are
now
indeed
,
because
God
will
have
them
conformable
to
Christ
:
If
so
bee
that
the
glory
of
Christians
were
discovered
in
the
true
lustre
,
who
would
wrong
a
Christian
if
they
did
see
him
indeede
to
be
a
member
of
Christ
,
and
an
heire
of
heaven
,
the
care
of
Angels
,
and
the
price
of
Christs
death
,
if
they
did
see
him
in
his
excellency
,
all
the
world
would
admire
him
,
and
make
another
man
of
him
,
then
of
Potentates
,
and
Monarches
;
but
how
then
should
he
be
conformable
to
his
head
in
afflictions
?
the
head
was
to
save
us
by
death
,
hee
must
be
abased
,
the
world
must
take
him
as
a
strange
man
,
and
we
that
must
be
conformed
to
him
,
wee
must
passe
as
unknowne
men
in
the
world
,
but
not
so
unknowne
,
but
that
grace
breakes
out
sometimes
to
admiration
,
and
imitation
,
and
when
it
hath
not
imitation
,
it
stirres
up
envy
,
and
mallice
in
others
,
in
the
children
of
the
devill
,
therfore
,
notwithstanding
all
objections
,
grace
is
glory
,
it
makes
us
like
Christ
,
who
is
glorious
,
who
is
the
Lord
of
glory
.
And
then
it
drawes
glory
with
it
glorious
peace
,
and
glorious
comfort
,
and
joy
in
the
Holy
Ghost
,
the
attendants
of
grace
in
the
hearts
of
Gods
people
,
is
it
not
as
I
said
a
glorious
thing
,
for
a
man
to
have
that
peace
in
him
that
passeth
all
understanding
,
that
shall
settle
,
and
quiet
his
soule
in
all
tumults
in
the
world
,
when
all
things
are
turned
upside
downe
,
for
a
Christian
to
stand
unmooveably
built
upon
the
Rocke
:
Whence
comes
this
glorious
pitch
,
but
from
grace
,
grace
,
and
peace
,
one
follow
another
,
then
for
a
man
to
have
inward
joy
and
comfort
in
the
midst
of
afflictions
,
and
disconsolations
in
the
world
,
it
is
a
wonderfull
and
a
gloriousthing
,
it
in
called
joy
unspeakeable
,
and
glorious
grace
,
therefore
in
regard
of
that
that
followes
it
,
in
this
world
it
is
glory
.
Hence
it
is
,
that
the
wise
man
saith
,
that
the
Righteous
is
more
excellent
then
his
neighbour
,
hee
is
more
glorious
then
another
man
,
as
pearles
are
above
pebbles
,
he
is
more
excellent
in
life
,
in
death
,
and
after
death
especially
,
for
there
is
a
growing
from
glory
to
glory
,
he
is
glorious
in
life
,
more
glorious
in
death
,
when
his
soule
shall
be
put
into
glory
in
heaven
,
and
most
of
all
glorious
,
when
Christ
shall
come
to
be
glorious
in
his
Saints
,
as
it
is
in
●
Thess.
so
he
is
excellent
in
life
,
and
in
death
,
and
for
ever
,
for
another
man
,
that
is
but
a
man
,
a
man
,
said
I
,
nay
,
if
a
man
be
but
a
man
,
hee
is
either
like
a
devill
in
subtilety
,
or
a
beast
in
sensuallity
,
hee
carries
the
image
either
of
a
beast
,
or
of
the
devill
,
besides
a
man
,
a
righteous
man
therefore
that
hath
the
Image
of
God
stamped
upon
him
,
hee
is
better
then
another
man
every
way
,
for
hee
is
in
a
higher
ranke
of
creatures
,
grace
sets
a
man
as
farre
above
other
men
,
as
other
men
are
above
other
creatures
.
At
the
first
the
creatures
reverenced
God
in
Adam
,
they
came
and
tooke
their
names
from
him
,
they
were
subject
to
him
,
so
grace
is
a
glorious
majesticall
thing
,
wicked
men
,
even
Herod
reverenced
grace
in
Iohn
Baptist
,
and
evill
men
reverence
it
in
their
hearts
,
in
Gods
people
,
though
their
mouthes
speake
against
it
,
a
Christian
is
a
Spirituall
man
,
as
reason
lifts
a
man
above
other
creatures
,
so
the
Image
of
God
set
upon
a
man
,
it
lifts
,
&
raiseth
him
above
other
men
.
Vse
.
1
If
grace
,
and
the
Image
of
God
,
and
Christ
,
in
us
be
glory
,
and
make
us
excellent
,
let
us
all
labour
for
grace
above
all
things
,
we
all
as
I
said
before
,
desire
liberty
,
and
as
we
desire
liberty
,
so
wee
desire
glory
,
but
we
know
not
the
way
how
to
come
to
it
,
in
seeking
liberty
,
wee
seeke
licensiousnesse
,
in
seeking
glory
,
we
seeke
it
from
men
,
that
cannot
give
it
,
we
seeke
glory
in
outward
things
that
are
nothing
,
what
is
the
glory
of
all
outward
things
,
but
the
shining
of
a
rotten
peece
of
wood
,
in
the
night
time
?
or
as
a
glow-worme
?
what
is
all
this
glory
,
but
a
flash
?
it
is
nothing
,
if
we
would
seek
true
glory
indeed
,
as
naturally
all
doe
,
let
us
seeke
grace
,
thereby
we
resemble
Christ
,
the
Lord
of
glory
,
thereby
wee
are
glorious
in
the
eyes
of
Christ
,
thereby
wee
are
glorious
both
without
and
within
,
though
this
glory
for
the
present
bee
hid
,
thereby
we
are
terrible
to
the
devill
,
and
all
enemies
:
For
ever
since
his
head
was
crushed
by
Christ
,
that
broke
the
Serpents
head
,
he
is
afraid
of
mans
nature
in
Christ
,
he
is
afraid
of
Christians
,
as
knowing
that
they
be
better
then
himselfe
,
and
hee
shall
bee
judged
by
them
ere
long
,
the
devill
shall
be
judged
by
Christians
,
therefore
let
us
studdy
for
this
glory
,
a
man
is
never
glorious
till
he
be
a
Christian.
It
is
said
of
Antiochus
that
he
was
a
vile
person
,
what
,
though
hee
was
a
King
?
yes
;
let
a
man
be
never
so
great
in
the
world
,
if
he
be
a
wicked
man
,
a
man
that
dishonoureth
his
tongue
,
that
shold
be
his
glory
,
that
hath
not
the
language
of
Canaan
,
that
dishonors
,
and
defiles
his
body
,
that
should
be
the
Temple
of
the
Holy
Ghost
,
a
man
that
carries
a
malicious
,
and
malignant
Spirit
,
that
hath
the
image
of
the
devill
in
his
soule
,
if
hee
bee
never
so
great
a
person
,
he
will
be
vile
ere
long
,
when
all
relations
shall
end
in
death
,
all
excellencies
must
bee
layd
downe
in
death
,
therefore
seeing
all
other
excellencies
cannot
keepe
a
man
from
being
a
vile
person
,
let
us
labour
for
that
that
will
put
a
glory
upon
us
,
labour
for
the
Image
of
Christ
to
be
stamped
upon
our
soule
.
There
is
a
great
humour
in
this
age
in
looking
to
peeces
of
workemanship
,
if
a
man
have
skill
to
discerne
a
peece
as
they
call
it
,
it
is
more
then
ordinary
:
Beloved
,
what
a
vanity
is
this
(
though
these
pictures
be
lawfull
,
they
are
a
kind
of
mute
poetry
)
but
what
is
this
to
the
having
of
the
glorious
Image
of
Christ
stamped
upon
us
,
to
bee
glorious
in
the
eye
of
God
and
in
the
very
judgement
of
carnall
men
?
There
is
nothing
so
excellent
as
grace
,
and
nothing
so
base
as
sinne
,
indeed
there
is
nothing
base
but
sinne
,
and
nothing
excellent
but
grace
,
so
that
Gods
children
,
not
onely
in
their
glorious
riches
,
and
prerogatives
to
be
the
Sonnes
of
God
and
heires
of
Heaven
,
are
glorious
,
but
they
have
an
inward
glory
:
The
Spouse
of
Christ
is
glorious
within
:
Insomuch
that
Christ
is
in
love
with
his
owne
graces
,
he
wonders
at
his
owne
graces
in
his
children
.
Vse
2
Againe
,
oppose
this
to
the
scorne
and
hatred
of
the
world
,
base
minded
persons
that
disgrace
goodnesse
,
that
their
illnesse
may
bee
the
lesse
discerned
,
they
labour
to
make
all
alike
,
all
they
can
by
slaunders
,
at
least
that
their
illnesse
may
not
appeare
,
oppose
the
judgment
of
Gods
Spirit
that
esteemes
grace
glory
a
gainst
all
the
judgement
of
the
base
world
:
Beloved
,
they
shall
know
one
day
,
that
those
that
they
despise
shall
judge
them
,
and
their
hearts
secretly
tell
them
so
,
what
makes
them
maligne
men
better
then
themselves
?
they
have
a
secret
conceit
,
he
is
above
me
,
The
spirituall
man
judgeth
all
things
,
he
is
a
man
that
discernes
by
a
spirituall
eye
,
he
judgeeth
and
condemneth
my
wayes
,
and
hereafter
he
will
judge
mee
,
a
secret
conscience
in
him
,
makes
him
feare
a
good
man
,
though
hee
deprave
and
maligne
him
,
yet
his
heart
stoupes
.
Vse
.
3
Againe
,
is
grace
glory
,
when
God
sets
it
on
us
,
shall
wee
cast
our
crowne
in
the
dirt
?
shall
wee
defile
,
and
blemish
our
glory
by
sinniug
against
conscience
?
wee
forget
our
excellency
,
that
grace
is
glory
,
it
teacheth
us
how
to
carry
our selves
to
our selves
:
If
there
be
grace
is
us
,
let
us
be
honorable
to
our selves
.
It
is
a
good
caveat
that
wee
should
be
venerable
to
our selves
,
that
is
,
Christians
should
take
a
holy
state
to
themselves
.
What
?
I
that
am
an
Heire
of
Heaven
,
I
that
am
a
King
,
I
that
am
a
Conquerour
,
I
that
am
the
Sonne
of
God
,
I
that
am
a
Freeman
,
should
I
tangle
my selfe
with
these
things
,
shall
I
goe
and
staine
my selfe
?
Is
it
not
an
unsightly
thing
to
see
a
golden
pillar
daubed
with
dirt
?
or
to
see
a
crowne
cast
in
the
dirt
?
God
hath
put
a
crowne
upon
me
,
he
hath
made
me
a
King
,
he
hath
made
me
an
Heire
of
Heaven
,
hee
hath
made
me
his
Sonne
,
he
hath
put
a
glory
upon
mee
,
shall
I
abase
my selfe
to
devillish
base
courses
?
No
,
I
will
be
more
honorable
in
my
owne
eyes
.
Let
us
thinke
our selves
too
good
for
the
base
services
of
Sathan
,
these
thoughts
we
should
take
to
our selves
,
these
are
not
proud
thoughts
,
but
befitting
our
condition
,
when
wee
are
tempted
to
any
base
course
whatsoever
it
is
,
it
is
contrary
to
my
calling
.
Vse
4
And
let
us
comfort
our selves
in
the
worke
of
grace
,
though
it
bee
wrought
in
never
so
poore
a
measure
,
in
all
the
disparagements
of
the
world
,
for
those
that
are
besotted
with
false
vaine-glory
,
they
have
the
eyes
of
their
soules
put
out
,
and
dimmed
,
and
dazled
with
false
glory
,
they
cannot
judge
of
the
glory
of
a
Christian
,
they
want
eyes
,
therefore
let
us
bee
content
to
passe
in
the
world
as
hidden
,
Christ
passed
concealed
in
the
world
,
onely
now
and
then
,
the
beames
of
his
glory
brake
forth
in
his
miracles
,
so
wee
must
be
content
,
for
our
glory
is
hid
in
Christ
,
for
the
most
part
,
and
it
is
clouded
with
the
imputations
and
malice
of
men
,
and
sometimes
with
infirmities
,
as
it
will
in
this
world
,
let
us
comfort
our selves
with
this
,
that
wee
are
glorious
howsoever
,
and
glorious
within
,
and
this
glory
will
breake
out
in
a
holy
conversation
,
and
it
is
better
to
be
glorious
in
the
eyes
of
God
,
and
Angels
,
and
good
men
,
and
in
the
consciences
of
ill
men
,
then
to
have
glory
from
their
mouthes
,
mallice
will
not
suffer
them
to
glorify
them
with
their
mouthes
,
but
their
consciences
must
needes
stoope
to
goodnesse
,
for
God
hath
put
a
majesty
into
goodnesse
,
that
any
man
that
is
a
man
,
that
is
not
a
beast
,
that
hath
naturall
principles
,
will
reverence
it
,
and
the
consciences
of
such
men
wil
make
them
speake
the
truth
one
day
,
and
they
shall
say
We
fooles
thought
these
men
mad
,
but
,
N●w
wee
see
our selves
fooles
:
therefore
in
the
disparagements
of
worldly
men
,
that
know
not
where
true
glory
lies
,
let
us
be
content
with
this
,
that
God
hath
made
us
truely
glorious
,
by
working
a
change
in
a
comfortable
measure
,
let
us
comfort
our selves
in
this
.
Vse
5
Againe
,
by
this
wee
may
know
whether
wee
have
grace
in
us
or
no
;
If
we
thinke
grace
to
be
glory
,
let
us
have
tha●
judgement
and
conceit
of
grace
of
the
change
of
our
natures
,
(
by
the
Spirit
of
God
,
and
the
truth
of
God
)
as
the
Holy
Ghost
hath
here
,
calling
it
glory
,
that
very
judgement
shewes
that
there
is
an
alteration
in
our
affections
,
that
we
are
changed
,
in
the
spirit
of
our
minds
,
that
we
have
a
right
conceite
of
heavenly
things
:
for
none
but
a
Christian
indeed
can
judge
grace
to
be
glory
,
that
can
truely
thinke
so
:
for
if
a
man
thinke
grace
to
be
glory
truely
,
if
hee
be
convinced
by
the
power
of
the
spirit
,
he
will
be
gracious
:
for
there
is
an
instinct
in
all
men
by
nature
,
to
glory
in
something
you
have
the
gulls
of
the
world
,
they
glory
in
somthing
,
in
swaggering
,
beastly
courses
,
you
have
devillish
men
glory
that
they
can
circumvent
others
,
rather
then
men
will
have
no
glory
,
they
will
glory
in
that
that
is
shame
indeed
,
man
having
a
disposition
alway
to
glory
in
something
,
if
hee
be
convinced
that
grace
is
glory
he
will
be
gracious
:
Therefore
,
I
beseech
you
enter
into
your
owne
soules
,
and
see
what
conceites
you
have
of
the
Image
of
God
,
of
the
graces
of
Christianity
,
and
then
certainely
it
will
raise
a
holy
ambition
,
to
have
that
stampe
set
upon
you
.
Againe
,
this
is
another
evidence
that
a
man
is
gracious
,
if
he
can
looke
upon
the
life
of
another
that
is
better
then
he
,
with
a
conceite
that
it
is
glory
,
and
loving
of
it
as
glory
,
many
men
see
grace
in
other
men
,
but
with
a
maligning
eye
,
they
see
it
to
disgrace
it
,
for
naturally
this
is
in
men
,
they
are
so
vaineglorious
,
and
ambitions
,
that
when
they
see
the
lives
of
other
men
outshew
theirs
,
instead
of
imitation
,
they
goe
to
base
courses
,
they
obscure
and
darken
that
light
with
slanders
,
that
they
will
not
imitate
in
their
courses
.
This
is
in
the
better
sort
of
men
,
the
prouder
,
and
greater
sort
of
men
,
what
grace
they
will
not
imitate
,
they
will
defame
,
they
will
not
be
outshined
by
any
thing
;
therefore
,
those
that
can
see
so
farre
into
the
life
of
another
man
,
as
they
love
it
,
and
honour
the
grace
of
God
in
another
man
,
it
is
a
signe
there
is
some
worke
of
glory
begunne
in
them
,
men
can
indure
good
things
in
bookes
,
and
by
reports
,
and
good
things
of
men
that
are
dead
,
&c.
but
they
cannot
indure
good
things
running
in
their
eies
,
especially
when
it
comes
in
a
kind
of
competition
,
and
comparison
,
they
love
not
to
bee
out-shined
.
From
glory
to
glory
.
Wee
see
the
state
of
Gods
children
here
,
and
the
state
in
Heaven
,
come
both
under
one
name
,
both
are
glory
.
The
children
of
God
are
Kings
here
,
they
shall
be
Kings
in
Heaven
,
they
are
Saints
here
,
as
they
be
Saints
in
Heaven
,
there
is
an
adoption
of
grace
,
as
well
as
an
adoption
of
glory
,
Rom.
8.
There
is
a
regeneration
here
,
of
our
soules
,
there
is
a
regeneration
of
soule
and
body
then
.
We
are
new
creatures
here
,
and
we
shall
be
new
creatures
there
.
Quest.
Why
doe
all
come
under
one
name
,
the
state
of
glory
in
Heaven
,
and
the
state
of
grace
here
,
is
there
no
difference
?
Answ.
Yes
,
but
the
difference
is
in
degrees
,
and
not
otherwise
:
for
Heaven
must
be
begunne
here
,
if
ever
wee
meane
to
enter
into
Heaven
hereafter
,
we
enter
into
the
subburbs
here
,
we
must
be
new
creatures
here
,
we
are
kings
here
,
we
are
Heires
apparant
here
,
we
are
adopted
here
,
we
are
regenerate
here
,
we
are
glorious
here
,
before
we
be
glorious
hereafter
,
therfore
beloved
,
we
may
read
our
future
state
in
our
present
,
wee
must
not
thinke
to
come
de
scelo
in
celum
,
(
as
he
saith
)
out
of
the
filth
of
sinne
to
Heaven
,
but
Heaven
must
be
begunne
here
,
you
see
both
have
the
same
name
,
grace
and
glory
.
Therefore
,
wouldst
thou
know
,
what
thy
condition
shall
be
afterwards
?
read
it
in
thy
present
disposition
,
if
there
be
not
a
change
,
and
a
glorious
change
here
,
never
looke
for
a
glorious
change
hereafter
,
what
is
not
begunne
in
grace
,
shall
never
be
accomplished
in
glory
,
both
grace
here
,
and
glory
hereafter
,
comming
under
the
same
name
it
forceth
this
.
And
likewise
it
is
a
ground
of
comfort
,
for
why
have
we
the
same
terme
here
,
when
we
are
in
the
state
of
grace
,
why
are
we
decked
and
adorned
with
the
same
title
,
as
wee
shall
bee
in
heaven
?
It
is
partly
for
certainety
,
grace
is
glory
as
well
as
the
perfection
of
it
is
glory
,
to
shew
that
where
grace
is
truely
begun
,
it
will
end
in
glory
;
all
the
powers
in
the
world
cannot
interrupt
Gods
gracious
progresse
and
way
;
what
is
begun
in
grace
,
will
end
in
glory
,
where
the
foundation
is
layd
,
God
will
be
sure
to
put
up
the
roofe
,
he
never
repents
of
his
beginnings
,
Salomon
saith
that
the
righteous
is
like
to
the
Sun
,
that
growes
brighter
,
and
brighter
,
till
hee
come
to
his
full
strength
,
so
the
state
of
the
godly
growes
more
and
more
,
from
light
to
light
,
till
hee
come
to
full
strength
.
The
state
of
the
wicked
is
cleane
contrary
;
the
state
of
the
wicked
is
like
the
declining
day
,
the
Sunne
growes
downe
and
downe
till
it
bee
twilight
,
and
thence
to
darkenesse
,
and
then
to
utter
darkenesse
,
so
they
being
darke
in
themselves
,
they
grow
from
the
darkenesse
of
misery
,
and
terrour
of
conscience
to
eternall
darkenesse
,
blacke
dismall
darkenesse
in
hell
,
but
the
state
of
the
godly
it
is
like
the
course
of
the
Sunne
after
midnight
,
that
is
growing
up
,
up
still
till
it
come
to
mid
day
,
so
the
state
of
the
godly
it
is
alway
on
the
mending
hand
,
it
is
alwayes
a
growing
state
,
it
is
a
hopefull
condition
,
they
goe
from
glory
to
glory
,
and
therefore
let
us
be
assured
of
eternall
glory
for
the
time
to
come
,
as
sure
as
we
are
of
the
beginnings
of
grace
here
wrought
,
you
see
then
a
maine
difference
betweene
the
godly
and
others
,
other
men
grow
backeward
proficere
in
pejus
as
we
say
,
they
take
degrees
backe
from
worse
to
worse
,
till
they
end
in
utter
desolation
and
destruction
for
ever
,
but
the
other
riseth
by
degrees
,
till
they
come
to
that
happinesse
that
can
admit
no
further
degrees
,
all
the
glory
of
the
world
ends
in
vanity
and
in
nothing
,
but
the
glory
of
a
Christian
that
begins
in
grace
,
you
see
it
proceedes
from
glory
to
glory
,
alway
growing
and
amending
:
If
men
were
not
spiritually
mad
,
would
they
not
rather
be
in
a
condition
alway
amending
and
growing
more
and
more
hopefull
still
,
than
to
bee
in
a
condition
alway
declining
,
and
most
subject
to
decline
when
it
is
at
the
toppe
.
There
is
no
consistence
in
any
humane
felicity
,
but
it
is
in
precipite
neere
a
downefall
when
it
is
at
the
highest
,
Gods
children
are
neere
rising
when
they
are
at
the
lowest
,
there
is
a
Spirit
of
glory
lights
,
and
not
onely
so
,
but
rests
on
them
,
it
doth
not
light
upon
them
,
and
then
goe
away
,
it
is
not
as
a
flash
or
blaze
of
flaxe
,
or
so
,
but
the
Spirit
rests
,
and
growes
still
upon
them
,
from
glory
to
glory
;
the
state
of
a
Christian
it
is
comfortable
that
is
soundly
converted
,
when
he
shall
thinke
every
day
brings
me
nearer
my
glory
,
every
day
I
rise
,
I
am
somewhat
happier
than
I
was
the
day
before
,
because
I
am
somewhat
more
glorious
,
and
nearer
to
eternall
glory
,
when
another
wretch
that
lives
in
sinnes
against
conscience
,
may
say
I
am
somewhat
nearer
hell
,
nearer
eclipsing
and
ebbing
,
and
declining
than
before
,
so
every
day
brings
terrour
to
the
one
,
and
matter
of
comfort
to
the
other
.
From
glory
to
glory
.
Grace
we
see
is
glory
,
especially
when
it
is
in
strength
,
and
the
more
grace
growes
,
the
more
glory
,
the
more
it
shines
the
more
glory
:
we
say
of
fire
,
the
more
it
burnes
the
lesse
it
smoakes
,
the
lesse
infirmity
appeares
that
may
disgrace
it
,
the
more
grace
,
the
more
light
and
luster
,
and
the
lesse
infirmity
:
glory
belongs
to
the
growth
of
grace
in
this
world
;
for
is
not
a
Christian
,
a
glorious
Christan
,
when
he
is
a
growne
Christian
,
when
he
sends
a
luster
as
a
pearle
,
when
as
a
glorious
light
,
he
shines
to
the
example
of
others
;
when
he
is
able
,
as
Paul
saith
gloriously
of
himselfe
,
I
can
doe
all
in
Christ
that
strengthneth
me
,
to
want
,
and
to
abound
,
cast
him
into
any
condition
what
you
will
,
he
is
like
himselfe
;
cast
Ioseph
into
prison
he
is
Ioseph
still
,
cast
Paul
in
the
dungeon
he
is
Paul
still
,
and
is
never
more
glorious
,
than
in
the
middest
of
afflictions
,
so
grace
growing
to
some
perfection
is
glorious
;
Wisedome
makes
a
mans
face
to
shine
saith
Salomon
,
so
it
is
true
of
all
other
graces
in
some
perfection
,
they
make
a
man
shine
,
there
is
nothing
in
the
world
so
glorious
as
a
Christian
that
is
growne
to
some
perfection
,
indeed
he
is
so
glorious
that
the
eye
of
the
world
when
it
is
cast
upon
him
,
it
stirres
up
envie
,
as
carnall
persons
when
they
see
a
Christian
man
unmoveable
in
the
middest
of
all
motions
,
and
unchangeable
in
all
changes
,
when
nothing
can
alter
him
,
but
he
goes
on
,
they
wonder
at
the
condition
of
this
man
,
when
as
indeede
his
grounds
,
and
resolutions
are
above
all
discouragements
,
or
incouragements
that
the
world
can
afford
:
David
was
a
King
,
and
a
Prophet
,
and
David
was
a
holy
man
,
and
David
for
constitution
of
body
was
ruddy
,
and
of
a
sweete
complection
,
and
David
for
the
manner
of
his
Kingdome
,
was
a
King
of
a
great
people
,
there
were
many
excellencies
of
David
,
oh
but
what
doth
David
account
the
prerogative
of
a
man
?
Blessed
is
the
man
whose
sinnes
are
forgiven
,
in
whose
spirit
there
is
no
guile
,
that
is
,
that
is
truely
sanctified
in
Spirit
,
that
is
in
the
state
of
justification
,
and
as
a
witnesse
of
that
,
of
the
forgivenesse
of
his
sinnes
,
hath
a
spirit
without
guile
,
happy
is
that
man
,
not
that
is
a
King
or
a
Prophet
,
or
a
strong
man
,
or
a
beautifull
man
,
or
hath
this
indowment
or
that
,
but
happy
is
the
man
whose
sinnes
are
forgiven
,
and
whose
spirit
is
sanctified
.
From
glory
to
glory
.
We
see
then
that
there
must
be
an
increase
,
a
growing
from
glory
to
glory
,
there
is
no
stoppe
nor
stay
to
be
made
in
religion
,
there
must
be
of
necessity
a
desire
to
grow
better
and
better
,
for
glory
will
grow
still
to
glory
,
grace
will
never
cease
till
it
end
in
glory
.
Both
in
our
dispositions
that
have
it
wrought
in
us
,
we
shall
desire
it
may
increase
in
us
the
Image
of
God
and
Christ
,
more
and
more
:
And
in
Gods
purpose
where
he
beginnes
hee
makes
an
end
,
whether
we
looke
to
him
,
that
will
not
have
us
,
in
a
state
of
imperfection
,
he
hath
not
chosen
us
to
imperfection
,
but
to
perfection
;
and
he
hath
called
us
not
to
imperfection
,
but
to
perfection
,
he
hath
elected
us
to
perfection
,
he
hath
chosen
us
to
be
spotlesse
,
not
to
be
conflicting
with
our
corruptions
,
and
to
bee
halting
alway
as
Iacob
,
we
shal
have
perfect
strength
,
we
are
called
and
elected
to
perfection
,
therefore
there
is
no
standing
at
a
stay
in
religion
,
there
must
be
a
perpetuall
growth
,
it
is
our
disposition
to
desire
and
endeavour
it
still
.
For
beloved
it
is
that
that
is
inbred
to
all
things
that
are
imperfect
,
to
hasten
to
perfection
,
till
they
come
to
their
ubi
,
to
their
pitch
,
we
see
it
in
graine
,
weake
graine
,
till
it
come
to
the
full
growth
,
it
breakes
through
clods
,
through
harder
things
than
it selfe
,
there
is
a
nature
in
corne
and
seedes
,
that
have
a
beginning
of
life
in
their
kinde
in
them
,
till
those
seedes
come
to
growth
,
they
put
out
themselves
with
a
great
deale
of
strength
against
opposition
,
so
grace
is
of
such
a
strong
nature
,
being
intended
by
God
to
perfection
,
it
will
not
rest
in
meane
beginnings
,
but
puts
it selfe
forward
still
,
and
breakes
through
opposition
:
I
will
not
stand
upon
the
common
place
of
growth
in
grace
,
it
is
a
large
discourse
,
and
I
touched
it
upon
many
occasions
,
you
see
the
necessity
of
it
,
there
must
be
a
growth
from
glory
to
glory
.
A
growth
not
in
parts
as
we
say
,
for
at
the
first
regeneration
,
in
the
first
beginning
,
when
we
are
gracious
,
there
is
the
beginning
of
a
new
life
,
and
there
is
the
seedes
of
all
graces
,
but
especially
this
growth
is
in
intention
,
and
extention
,
grace
growes
more
and
more
in
strength
and
extends
,
and
reacheth
it selfe
further
and
further
to
the
use
of
many
;
grace
growes
I
say
in
the
intention
of
it selfe
,
and
extends
,
and
reacheth
it selfe
to
the
use
of
more
,
the
more
a
Christian
lives
,
when
he
is
in
a
right
state
,
and
frame
as
a
Christian
should
be
,
he
is
of
more
strength
in
all
particular
graces
,
and
doth
the
more
good
,
and
shines
more
in
his
life
and
conversation
to
others
.
And
likewise
as
there
is
a
growth
in
intention
,
and
extention
,
so
there
is
a
growth
in
the
quality
and
purity
of
grace
:
for
the
longer
a
man
lives
,
those
graces
that
he
hath
grow
more
refined
;
when
a
Christian
is
but
a
new
Christian
,
he
tasts
much
of
the
old
stocke
,
as
all
fruite
at
the
first
will
taste
of
the
stocke
,
so
there
is
no
fruite
of
righteousnesse
that
comes
from
a
man
,
at
his
first
conversion
,
but
it
tasts
a
great
deale
of
old
Adam
,
it
savours
of
the
old
stock
,
the
more
hee
live
,
and
growes
spirituall
,
the
more
that
that
comes
from
him
relisheth
of
the
Spirit
,
the
more
refined
is
his
wisedome
,
the
more
refined
is
his
love
,
the
more
refined
from
selfelove
,
his
joy
and
delight
is
more
refined
.
Object
.
Hence
we
may
answere
an
objection
by
the
way
,
an
old
man
seemes
not
to
grow
in
grace
,
he
seemes
not
to
be
so
good
a
man
,
not
to
be
so
zealous
,
as
when
he
was
young
,
not
so
forward
.
Answ.
Beloved
,
in
those
that
are
young
,
there
is
a
great
deale
of
nature
joyned
with
a
little
grace
,
and
that
grace
in
them
makes
a
greater
expression
,
because
it
is
carryed
with
the
current
of
nature
,
but
in
age
it
is
more
refined
,
that
that
is
,
that
knowledge
they
have
is
more
pure
,
and
more
setled
,
and
that
love
and
affection
is
more
refined
,
there
is
lesse
selfe-love
,
and
that
zeale
they
have
it
is
joyned
with
more
heavenly
discretion
,
there
is
lesse
wild
fire
,
there
is
lesse
strange
fire
with
,
though
there
be
lesse
heate
of
nature
,
that
it
doe
not
worke
in
outward
demonstrations
to
the
eye
of
the
world
,
yet
it
is
more
refined
,
and
pure
,
so
grace
growes
thus
likewise
in
the
purity
and
perfection
of
it
;
Not
altogether
pure
,
for
somewhat
will
sticke
to
our
best
performances
,
savouring
of
the
worst
principle
in
nature
,
for
as
we
carry
flesh
and
spirit
alway
,
so
that
that
comes
from
them
will
savour
of
corruption
,
yet
lesse
in
a
growne
Christian
,
that
is
a
father
in
Christianity
than
in
another
.
From
glory
to
glory
.
Grace
is
glory
in
regard
of
the
state
before
,
the
least
degree
of
grace
is
glory
in
regard
of
the
state
of
nature
;
but
grace
is
not
glory
properly
till
it
come
to
a
growth
,
grace
is
not
glorious
so
in
comparison
to
other
Christians
,
that
are
growne
,
in
regard
of
the
state
of
nature
,
grace
is
glory
take
it
in
the
lowest
,
for
is
not
this
a
glory
for
a
man
to
be
taken
into
the
fellowship
of
Christ
?
to
be
the
Sonne
of
God
,
and
an
heire
of
heaven
,
to
have
Angels
for
his
attendants
,
to
be
begotten
by
the
glorious
Gospell
,
the
Word
of
God
that
imortall
seede
,
whatsoever
thing
is
about
a
Christian
it
is
glorious
,
is
not
he
glorious
that
hath
God
the
Father
,
and
God
the
Son
the
Lord
of
glory
,
and
the
holy
Ghost
the
Spirit
of
glory
,
and
the
glorious
Gospell
,
and
glorious
Angels
for
his
attendants
?
every
thing
is
glorious
in
a
Christian
,
in
every
Christian
there
is
this
,
so
grace
is
a
kinde
of
glory
,
but
notwithstanding
wee
must
not
content
our selves
with
that
,
grace
is
then
especially
glory
when
it
comes
to
growth
,
we
must
labour
that
grace
may
appeare
,
what
is
glory
?
properly
glory
is
excellency
,
and
victory
over
the
contrary
with
manifestation
,
excellency
manifested
;
Now
a
man
is
sayd
to
bee
glorious
in
grace
,
when
his
grace
comes
to
be
excellent
in
view
,
and
victorious
over
the
contrary
with
publick
manifestation
.
Vse
.
1
Now
this
we
ought
to
labour
for
,
though
grace
be
glory
in
respect
of
the
former
estate
,
yet
in
the
ranke
of
Christians
,
wee
ought
to
be
glorious
,
that
is
,
more
and
more
gracious
,
both
In
regard
of
God
,
that
God
may
have
the
more
glory
from
us
,
the
more
grace
,
the
more
esteeme
from
him
,
because
we
resemble
him
,
And
in
regard
of
Christ
Iesus
,
the
more
glorious
we
are
,
the
more
wee
resemble
him
.
Let
us
labour
to
be
more
and
more
glorious
,
in
regard
likewise
of
the
Church
,
whom
we
shall
benefit
more
,
the
more
we
grow
in
grace
,
the
more
we
shall
prevaile
with
God
by
our
prayers
,
who
prevayled
more
with
their
prayers
than
Moses
,
and
such
men
?
Againe
when
grace
is
glorious
,
that
is
,
with
victory
and
full
manifestation
,
the
more
we
are
fit
to
give
a
luster
,
and
light
,
that
others
seeing
it
may
glorifie
God
,
to
draw
others
to
the
love
of
grace
,
when
they
see
grace
glorious
;
now
grace
is
then
glorious
in
us
,
that
others
may
be
incouraged
,
when
wee
can
resist
strong
temptations
,
when
we
are
not
like
children
carried
away
with
the
winde
of
every
doctrine
,
this
is
a
glorious
thing
,
when
a
Christian
can
hold
his
owne
in
the
worst
times
,
when
it
is
a
witty
thing
to
be
a
Christian
,
as
Hillary
sayd
in
a
time
of
schisme
,
it
required
a
great
deale
of
wit
to
be
a
Christian
,
it
requires
a
great
deale
of
wit
and
studdy
,
to
hold
a
man
on
in
Christianity
.
And
for
a
man
to
bee
strong
against
temptations
and
the
world
whether
it
frowne
or
fawne
,
that
hee
cares
for
neither
,
but
holds
his
owne
,
is
not
this
a
glorious
thing
?
when
a
man
shall
carry
himselfe
as
a
Lyon
,
breake
through
oppositions
in
ill
times
,
and
fall
square
,
cast
him
as
you
will
,
in
all
conditions
,
here
is
a
glorious
Christian
,
therefore
though
grace
be
glory
,
that
must
not
content
us
,
but
wee
must
labour
to
have
such
a
measure
of
glory
as
that
we
may
be
glorious
in
our
owne
ranke
:
is
it
not
a
glorious
thing
when
a
man
can
breake
through
doubts
,
and
feares
,
that
trouble
other
folke
too
much
?
as
the
sunne
is
sayd
to
be
in
glory
when
he
is
gotten
on
high
,
there
are
many
clouds
in
the
morning
,
but
when
the
funne
is
gotten
to
his
height
at
noone
day
hee
scatters
all
,
so
a
Christian
is
in
his
glory
,
and
exaltation
,
when
he
can
scatter
doubts
and
feares
and
terrours
,
that
trouble
other
weake
,
beginning
Christians
;
therefore
when
we
are
troubled
with
scruples
,
with
this
,
and
that
,
we
should
labour
to
get
out
of
them
,
that
grace
may
be
glorious
,
to
shew
that
we
have
gotten
such
a
light
,
and
such
a
convincing
knowledge
,
and
that
wee
are
so
rooted
in
fa●th
,
and
grace
,
that
the
Spirit
of
Christ
in
us
,
hath
broken
through
all
these
clouds
,
and
mists
,
and
made
us
glorious
.
From
glory
to
glory
.
Our
glory
it
is
not
like
a
torrent
that
runs
a
maine
for
a
time
,
and
after
is
dryed
up
for
ever
,
grace
it
is
a
continuing
,
and
an
increasing
thing
,
it
continues
still
,
as
the
streame
that
it
is
fed
with
is
an
ever-living
spring
,
so
is
grace
,
it
is
fed
with
the
grace
in
Christ
,
and
he
is
a
never-dying
spring
,
a
fountaine
,
for
that
grace
in
him
is
fed
with
his
divinity
,
therefore
there
must
be
a
perpetuall
Spring
in
Christ
,
so
where
Christ
hath
opened
a
spring
in
the
heart
,
hee
will
feede
that
grace
perpetually
.
Vse
2
Let
none
be
discouraged
that
have
grace
begun
in
them
,
God
will
goe
on
with
his
own
grace
,
when
hee
hath
begunne
a
good
Worke
,
hee
will
finish
it
to
the
day
of
the
Lord
:
Though
grace
be
little
at
the
first
,
yet
it
shall
not
stay
there
,
it
growes
up
we
know
not
how
,
but
at
last
it
is
glorious
indeed
,
for
till
grace
be
growne
,
it
is
little
discerned
from
other
things
,
as
betweene
weeds
and
herbes
,
there
i●
little
difference
when
they
be
green
,
till
they
be
growne
,
grace
is
little
at
the
first
,
as
a
graine
of
Mustardseed
,
Ierusalem
is
not
built
in
a
day
,
as
wee
say
of
Rome
,
you
have
some
that
are
a
weaker
sort
of
Christians
,
that
are
good
,
they
would
faine
be
in
Canaan
,
as
soon
as
ever
they
are
out
of
Egypt
,
and
I
cannot
blame
them
,
but
hereupon
they
are
discomforted
,
as
soone
as
ever
they
have
grace
in
them
,
they
would
have
their
pitch
presently
out
of
spiritual
covetousnesse
,
Oh
that
I
had
more
knowledge
,
and
more
victory
,
&c.
these
desires
are
good
,
for
God
puts
not
in
vaine
desires
into
the
hearts
of
his
children
,
but
they
must
be
content
to
be
lead
from
glory
to
glory
,
from
one
degree
of
grace
to
another
,
Christ
himselfe
grew
more
in
favour
with
God
and
man
,
as
that
little
stone
grew
to
a
mountaine
,
Dan.
2.
so
we
must
bee
content
to
grow
from
grace
to
grace
,
there
is
a
graduall
proceeding
in
the
new
creature
,
wee
must
not
be
presently
in
Canaan
,
God
will
lead
us
through
the
wildernesse
,
through
temptations
,
and
crosses
,
before
wee
come
to
Heaven
,
many
because
they
see
they
are
farre
short
of
others
,
that
are
stronger
Christians
,
therefore
they
thinke
they
have
no
grace
at
all
.
Therefore
let
those
that
are
on
the
growing
hand
,
though
they
bee
short
of
many
that
are
before
them
,
let
them
not
be
discouraged
with
their
over-little
beginnings
,
for
it
is
Gods
Ordinance
&
course
in
this
world
,
to
bring
his
children
by
little
and
little
through
many
stations
,
as
they
were
led
in
the
wildernesse
from
standing
to
standing
,
and
from
place
to
place
,
so
God
brings
his
children
by
many
standings
to
Heaven
,
and
it
is
one
part
of
a
Christians
meekenesse
,
to
subject
to
Gods
wisedome
in
this
kinde
,
and
not
to
murmure
,
that
they
are
not
so
perfect
as
they
would
be
,
or
as
they
shall
be
,
but
rather
to
magnifie
the
mercy
of
God
that
there
is
any
change
,
in
such
defiled
and
polluted
soules
,
that
hee
hath
vouchsafed
any
spirituall
light
of
understanding
,
any
love
of
good
things
,
that
the
bent
of
their
affections
are
turned
to
a
contrary
course
,
then
they
were
before
,
that
God
hath
vouchsafed
any
beginnings
,
rather
magnifie
his
mercy
,
then
quarrell
with
his
dispensation
,
that
he
doth
not
this
all
at
once
,
and
indeed
,
if
we
enter
into
our
owne
hearts
,
it
is
our
fault
that
wee
are
not
more
perfect
,
but
let
us
labour
to
be
meeke
,
and
say
,
Lord
since
thou
hast
ordained
that
I
shall
grow
from
glory
to
glory
,
from
one
degree
of
grace
to
another
,
let
me
have
grace
to
magnifie
thy
mercy
,
that
thou
hast
given
me
any
goodnesse
,
rather
then
to
murmure
that
I
have
no
more
,
and
bee
content
in
the
use
of
meanes
,
and
indeavour
to
grow
further
,
though
wee
have
not
so
much
as
others
have
:
Nay
wee
may
not
be
discouraged
,
because
of
the
weaknesse
of
grace
,
but
we
may
not
be
discouraged
with
a
seeming
interruption
in
our
spirituall
growth
;
God
sometimes
works
by
contraries
,
hee
makes
men
grow
by
their
puttings
backe
,
and
to
stand
by
their
falls
:
sometimes
,
when
God
wil
have
a
man
grow
,
hee
will
suffer
him
to
fall
,
that
by
his
fall
he
may
grow
in
a
deeper
hatred
of
sinne
,
and
in
jealousie
over
his
owne
heart
,
and
a
nearer
watchfulnesse
over
his
owne
wayes
,
that
he
may
grow
more
in
love
with
God
for
pardoning
of
him
,
and
grow
more
strong
in
his
resolution
for
the
time
to
come
,
that
he
may
grow
more
in
humility
,
none
growes
so
much
as
those
that
have
their
growth
stopped
for
a
time
:
Let
none
be
discouraged
when
they
find
a
stop
;
but
consider
that
God
is
working
grace
in
another
kind
,
the
Spirit
appeares
in
one
grace
,
when
it
doth
not
in
another
,
it
grows
in
one
grace
,
when
it
doth
not
in
another
;
sometime
the
Spirit
will
have
us
grow
in
humility
,
as
the
juyce
of
the
herbes
runnes
to
the
roote
in
the
Winter
,
it
is
in
the
leaves
in
the
Spring
,
it
is
in
the
seede
in
Autumne
,
as
the
life
,
sometime
appeares
in
the
plant
in
one
part
,
and
sometime
in
another
,
so
the
Spirit
of
God
appeares
sometime
in
humility
,
sometime
in
joy
,
sometime
in
spiri●uall
strength
and
courage
:
Let
none
bee
discouraged
over
much
when
they
finde
a
stoppe
,
for
there
is
no
interruption
of
spirit
altogether
,
and
this
little
interruption
is
like
a
sickenesse
that
will
make
them
grow
and
shoote
up
more
,
afterwards
it
spends
the
humours
that
hinders
growth
,
there
is
such
a
mystery
in
the
carrying
of
men
from
glory
to
glory
,
that
it
makes
men
more
glorious
sometimes
by
base
sinnes
,
I
would
have
no
man
discouraged
,
therfore
,
indeed
God
will
worke
so
,
that
hee
shall
wish
he
had
not
given
him
occasion
to
shew
his
strength
in
his
weakenes
,
his
glory
in
his
shame
,
but
God
,
where
hee
hath
begunne
,
he
will
go
through
with
the
worke
,
and
will
turne
all
to
good
.
And
to
incourage
us
,
here
grace
begunne
hath
the
same
name
as
grace
perfect
,
both
are
glory
,
why
doth
God
call
them
by
one
name
?
To
incourage
Christians
,
he
tels
them
that
if
it
be
begunne
it
is
glory
,
not
that
it
is
so
properly
,
but
if
it
be
begunne
,
it
shall
never
end
,
till
it
come
in
Heaven
,
therefore
God
stiles
grace
in
all
the
latitude
from
the
highest
,
to
the
very
beginnings
,
by
the
same
name
,
to
incourage
Christians
,
if
they
be
within
the
doore
of
the
Temple
,
though
they
be
not
so
farre
as
those
that
are
in
high
and
glorious
places
,
yet
they
are
going
thither
to
incourage
Christians
to
know
that
unavoydably
,
and
undefesably
,
they
shall
come
to
perfection
of
glory
,
if
it
be
begunne
,
and
God
lookes
not
on
Christians
,
as
they
are
in
their
imperfections
,
and
beginnings
,
but
that
that
in
time
hee
meanes
to
bring
them
to
,
he
intends
to
bring
them
to
glory
,
therfore
he
gives
grace
the
stile
of
glory
:
As
in
the
creatures
,
God
looked
not
on
the
seedes
of
trees
as
such
,
but
he
looked
on
them
as
seedes
that
he
meant
to
make
trees
of
,
and
when
God
lookes
upon
his
children
,
he
lookes
not
on
them
as
they
are
children
,
but
as
they
shall
be
perfect
men
.
Doth
the
wisedome
of
God
looke
on
the
seedes
of
trees
,
as
he
intends
to
make
them
trees
,
and
doth
he
not
looke
upon
Christians
,
that
are
babes
in
grace
,
as
he
intends
to
make
them
men
,
to
come
to
the
perfect
stature
of
Christ
,
he
viewes
us
at
once
in
our
beginnings
and
perfections
,
all
is
presented
at
once
to
him
,
therefore
he
gives
one
name
to
the
whole
state
of
grace
,
grace
and
glory
,
all
is
glory
,
I
beseech
you
therefore
,
if
there
be
any
goodnesse
,
any
blessed
change
in
us
,
let
us
be
comforted
;
for
he
that
hath
brought
us
to
the
beginnings
of
glory
,
will
never
faile
,
till
hee
hath
brought
us
to
perfect
glory
in
heaven
,
and
there
our
change
shall
rest
,
there
is
no
further
change
there
,
when
we
are
once
in
our
element
.
For
even
as
God
,
when
he
made
man
,
he
rested
from
all
his
worke
upon
the
Sabboth
,
man
was
his
excellent
peece
;
so
the
Spirit
of
God
will
rest
sanctifying
and
altering
of
us
,
when
we
are
once
in
Heaven
,
in
that
eternall
Sabboth
,
then
wee
shall
neede
no
changes
from
glory
to
glory
,
wee
shall
for
ever
be
filled
with
the
fulnesse
of
God
,
till
which
time
there
is
no
creature
,
in
the
world
so
changable
as
a
Christian.
For
,
first
you
see
hee
was
made
in
Gods
Image
,
and
likenesse
in
his
state
of
standing
:
After
he
fell
there
was
a
change
,
to
his
second
state
of
sinne
.
After
the
state
of
fall
,
there
is
a
change
to
the
state
of
grace
.
After
that
,
from
one
degree
of
grace
to
another
in
this
world
till
hee
dye
,
and
Then
the
soule
is
more
perfect
and
glorious
,
but
at
the
last
,
when
body
and
soule
shall
be
united
,
there
shall
bee
no
more
change
,
there
shall
bee
an
end
of
all
alteration
.
So
we
see
that
God
intends
by
his
spirit
to
bring
us
to
perfection
,
though
by
little
and
little
,
to
perfection
of
glory
as
farre
as
our
nature
is
capable
,
and
this
shall
be
at
the
latter
day
.
Quest.
Why
not
before
?
why
not
in
this
world
?
Ans.
Beloved
;
wee
are
not
capable
here
of
that
fullnesse
of
glory
,
Saint
Peter
on
the
Mount
had
but
a
glimpse
of
the
glory
of
Heaven
,
and
he
was
spiritually
drunke
as
it
were
,
he
knew
not
what
he
said
,
we
are
not
capable
,
therefore
wee
must
grow
here
from
glory
to
glory
,
till
we
come
to
that
perfection
of
glory
.
God
that
gives
us
the
earnest
,
could
make
up
the
bargain
here
,
if
we
were
capable
of
it
,
but
we
are
not
.
God
will
have
a
differ●nce
betweene
the
millitant
,
and
the
tryumphant
Church
,
and
will
traine
us
up
here
,
to
live
the
life
of
faith
,
till
we
come
to
live
the
life
of
sight
,
the
life
of
vision
for
ever
in
Heaven
.
Doth
God
by
his
Spirit
,
change
us
by
his
Spirit
to
the
liken●sse
of
Christ
,
from
glory
to
glory
,
till
he
have
brought
us
to
perfection
of
glory
in
Heaven
;
Oh
let
us
comfort
our selves
in
our
imperfections
here
,
we
are
here
lame
Mephibosheths
,
hee
was
a
Kings
Sonne
,
but
he
was
lame
,
we
are
spiritually
lame
and
defective
,
though
we
be
Kings
Sons
,
Oh
but
we
shal
grow
from
glory
to
glory
,
till
all
end
in
perfection
in
Heaven
,
what
a
comfort
is
this
in
our
imperfections
?
that
as
every
day
we
live
in
this
world
,
cuts
off
a
day
of
our
life
:
for
we
live
so
much
the
shorter
,
so
every
day
we
live
,
brings
us
nearer
to
Heaven
,
that
as
we
decay
in
the
life
of
nature
every
day
,
so
we
grow
up
another
way
,
from
glory
to
glory
,
till
we
come
to
perfect
glory
in
Heaven
,
is
not
this
a
sweete
comfort
?
Let
us
comfort
our selves
with
these
things
.
Vse
.
3
Againe
,
if
the
state
of
Gods
people
bee
thus
sweet
and
comfortable
,
and
full
of
well
grounded
hopes
,
that
glory
shall
goe
further
on
to
glory
,
and
end
in
glory
.
Then
why
should
we
be
afraid
of
death
?
for
grace
will
but
end
in
glory
,
a
meane
glorious
estate
will
but
even
be
swallowed
up
of
a
truely
glorious
estate
,
indeed
grace
is
swallowed
up
of
glory
,
even
as
the
Rivers
are
swallowed
up
of
the
Ocean
,
glory
takes
away
nothing
but
perfects
all
better
by
death
:
why
should
wee
bee
afraid
of
death
,
we
are
afraid
of
our
glory
,
and
of
the
per●ection
of
our
glory
.
There
be
degrees
of
glory
,
there
is
glory
begunne
here
in
grace
,
and
there
is
the
glory
of
the
soule
after
death
,
and
the
glory
,
both
of
soule
and
body
,
for
ever
in
heaven
,
and
these
make
way
one
to
another
.
A
Christian
is
glorious
while
he
lives
,
and
hee
growes
in
glory
while
he
lives
,
he
is
more
glorious
when
he
dyes
,
for
then
his
soule
hath
perfectly
the
image
of
Christ
stamped
upon
it
;
but
he
is
most
glorious
at
the
day
of
resurrection
,
when
body
and
soule
shall
be
glorious
,
when
he
shall
put
downe
the
very
Sunne
it selfe
,
all
glory
shall
be
nothing
to
the
glory
of
the
Saints
,
They
shall
shine
as
the
Sun
in
the
firmament
.
And
indeed
there
will
be
no
glory
but
the
glory
of
Christ
,
and
of
his
Spouse
,
all
other
glory
shall
vanish
and
come
to
nothing
,
but
the
glory
of
the
King
of
Heaven
,
and
his
Queene
that
hee
hath
chosen
to
himselfe
,
to
sollace
himselfe
eternally
with
,
when
the
spirituall
marriage
shal
be
accomplished
they
shall
be
for
ever
glorious
together
,
why
then
should
we
be
afraid
of
death
?
for
then
there
shall
be
a
further
degree
of
glory
of
the
soule
,
and
after
that
a
further
degree
of
body
and
soule
,
when
our
bodies
shall
be
conformable
to
the
glorious
body
of
Christ
,
when
they
shall
be
spirituall
,
as
it
is
in
1
Cor.
15.
I
beseech
you
therefore
let
us
learne
this
to
comfort
our selves
,
against
those
darker
times
of
dissolution
,
when
we
shall
see
an
end
of
all
other
glory
,
all
wordly
glory
shall
end
in
the
dust
,
and
lie
downe
in
the
grave
,
when
we
must
say
that
rottennesse
is
our
Father
,
and
the
worme
our
Mother
,
we
can
claime
no
other
kinne
in
regard
of
our
body
,
yet
then
we
shall
be
more
glorious
in
regard
of
our
soules
,
Christ
shall
put
a
robe
of
glory
upon
us
,
and
then
afterward
wee
shall
be
more
glorious
still
.
Therefore
it
is
base
infidelity
to
be
afraid
of
our
dissolution
,
when
indeed
it
is
not
a
dissolution
,
but
a
way
to
glory
,
we
should
rather
consider
the
conjunction
,
then
the
dissolution
,
death
takes
in
peeces
body
and
soule
,
but
it
joynes
the
soule
to
Christ
,
it
makes
the
soule
more
glorious
then
it
was
before
,
we
goe
from
glory
to
glory
,
our
Saviour
Christ
saith
,
Hee
that
beleeveth
in
mee
shall
never
dye
,
What
doth
he
meane
by
that
?
Indeed
,
he
shall
never
dye
,
for
grace
shall
bee
swallowed
up
of
glory
,
as
soone
as
ever
the
life
of
nature
it
gone
,
he
lives
the
life
of
glory
presently
,
so
he
never
dies
,
there
is
but
a
change
of
the
life
of
grace
,
and
of
nature
,
for
the
life
of
glory
.
VVhat
that
glory
shall
be
at
that
day
,
it
is
a
part
of
that
glory
to
know
:
for
indeede
it
is
beyond
expression
,
and
beyond
the
comprehension
of
our
mindes
;
they
cannot
conceive
it
,
nor
our
tongues
expresse
it
,
Peter
as
I
sayd
seeing
but
a
glimpse
of
it
sayd
,
It
is
good
for
us
to
be
here
;
he
forgot
all
his
former
troubles
,
and
afflictions
:
If
such
a
little
glimpse
of
glory
could
so
possesse
the
soule
of
that
blessed
man
Peter
,
as
that
it
made
him
forget
all
his
former
miseries
,
and
all
his
afflictions
whatsoever
,
to
be
in
love
with
that
condition
above
all
others
,
what
shall
the
glory
of
heaven
be
then
?
shall
we
thinke
then
of
our
former
misery
and
basenesse
,
and
trouble
,
and
persecution
?
oh
no.
Vse
.
4
Againe
let
us
be
exhorted
by
this
,
to
try
the
truth
of
grace
in
us
,
by
our
care
to
grow
,
and
proceed
further
from
glory
to
glory
,
still
to
be
more
glorious
in
Christianity
:
beloved
of
necessity
it
must
be
so
,
let
us
not
deceive
our selves
in
our
naturall
condition
,
doe
we
content
our selves
that
we
live
a
sicke
mans
life
?
no
,
we
desire
health
,
when
we
have
health
,
is
that
all
?
no
;
when
we
have
health
wee
desire
strength
too
,
that
we
may
encounter
oppositions
:
Is
it
so
in
nature
that
life
is
not
enough
but
health
,
and
that
is
not
enough
but
strength
too
,
and
is
it
not
so
much
more
in
the
new
creature
,
in
the
new
nature
,
in
the
divine
nature
,
if
there
be
life
there
will
be
a
desire
to
have
health
,
that
our
sicke
soules
may
be
more
,
and
more
healed
,
that
our
actions
that
come
from
our
facul
ies
sanctified
,
be
not
sicke
actions
,
that
they
be
not
weake
languishing
actions
,
that
we
may
have
healed
soules
,
that
God
together
with
pardoning
grace
,
may
joyne
healing
grace
to
cure
our
soules
dayly
more
and
more
,
that
we
may
be
more
able
to
performances
,
and
then
when
we
have
got
spirituall
health
,
let
us
desire
spirituall
strength
to
encounter
oppositions
,
and
temptations
to
goe
through
afflictions
,
to
make
way
through
all
things
that
stand
in
our
way
to
heaven
;
let
us
not
deceive
our selves
,
this
will
be
so
,
if
there
be
truth
of
grace
,
still
a
further
and
further
desire
of
grace
,
carrying
us
to
a
further
and
further
endeavour
.
The
more
wee
grow
in
grace
,
the
more
God
smells
a
sweete
sacrifice
from
us
,
that
that
comes
from
us
is
more
refined
,
and
lesse
corrupt
,
it
yeelds
better
acceptance
to
God.
And
then
for
others
,
the
more
wee
grow
in
grace
,
the
more
we
grow
in
ability
,
in
nimblenesse
and
cheerefulnesse
to
doe
them
good
,
and
that
that
comes
from
us
findes
more
acceptance
with
others
▪
being
carryed
with
a
strong
Spirit
of
love
,
and
delight
,
which
alway
is
accepted
in
the
eyes
of
men
.
The
more
we
grow
in
grace
,
the
more
cheerefull
we
shall
be
in
regard
of
our selves
;
the
better
we
are
,
the
better
we
may
be
;
the
more
we
doe
,
the
more
we
may
doe
,
for
God
further
instills
the
oyle
of
grace
to
give
us
strength
and
cheerefulnesse
in
good
actions
,
so
that
they
come
off
with
delight
,
our
owne
cheerefulnesse
increaseth
as
our
growth
increaseth
:
In
a
word
you
see
glory
tends
to
glory
,
and
that
is
enough
to
stirre
us
up
to
grow
in
it
,
seeing
glory
here
which
is
grace
,
tends
to
glory
in
heaven
,
wee
should
never
rest
till
wee
come
to
that
perfection
,
till
the
glory
of
grace
,
end
in
glory
indeede
;
for
what
is
the
glory
of
heaven
but
the
perfection
of
grace
,
and
what
is
the
beginnings
of
grace
here
,
but
the
beginnings
of
glory
,
grace
is
glory
begun
,
and
glory
is
grace
perfected
,
therefore
if
wee
would
be
in
heaven
as
much
as
may
be
,
and
enter
further
and
further
into
the
Kingdome
of
God
,
as
Peter
saith
,
2
Pet.
1.
Let
us
be
alway
adding
grace
to
grace
,
and
one
degree
to
another
,
put
somewhat
to
the
heape
still
,
that
so
wee
may
goe
from
glory
to
glory
,
from
knowledge
to
knowledge
,
from
faith
to
faith
,
from
one
degree
to
another
.
Object
.
But
it
will
be
objected
that
Christians
sometimes
stand
at
a
stay
,
sometimes
they
seeme
to
goe
backe
.
Answ.
In
a
word
to
answere
that
,
some
because
they
cannot
see
themselves
in
growing
,
they
thinke
they
grow
not
at
all
;
it
is
but
ignorance
,
for
we
see
the
Sunne
mooves
,
though
we
see
him
not
in
mooving
:
wee
know
things
grow
,
though
we
see
them
not
in
growing
;
therefore
it
followes
not
,
that
because
we
perceive
not
our
growth
from
grace
to
grace
,
that
therefore
wee
grow
not
.
But
put
the
case
indeed
that
Christians
decay
in
their
first
love
,
and
in
some
grace
,
there
is
a
suspension
of
growth
,
it
is
that
they
may
grow
in
some
other
graee
;
God
sees
it
needefull
they
should
grow
in
the
roote
,
and
therefore
abaseth
them
,
in
the
sense
of
some
infirmity
,
and
then
they
spring
out
a
maine
againe
,
as
after
a
hard
winter
comes
a
glorious
spring
:
upon
a
checke
,
grace
breakes
out
more
gloriously
;
and
there
is
a
mystery
in
Gods
government
in
that
kinde
,
that
God
often
increaseth
grace
by
the
sight
,
and
sense
of
our
infirmities
:
God
shewes
his
powerfull
govenment
in
our
weakenesse
,
for
Gods
children
never
hate
their
corruption
more
than
when
they
have
beene
overcome
by
it
,
then
they
begin
to
be
sensible
of
it
,
that
there
is
some
hidden
corruption
that
they
discerned
not
,
before
that
it
is
fit
they
should
take
notice
off
,
the
best
man
living
knowes
not
himselfe
till
he
comes
to
temptation
,
that
discovers
himselfe
to
himselfe
,
temptation
discovers
corruption
,
and
makes
it
knowne
,
and
then
stirres
up
hatred
for
it
,
as
love
stirres
up
indeavour
,
so
hatred
aversation
,
and
loathing
:
It
is
profitable
for
Gods
children
to
fall
sometimes
,
they
would
never
be
so
good
as
they
are
else
,
they
would
not
wash
for
spots
,
but
when
they
see
they
are
foule
indeede
,
then
they
goe
to
wash
,
but
this
is
a
mystery
God
will
have
it
so
for
good
ends
.
It
checkes
the
disposition
of
some
good
people
they
thinke
they
have
not
grace
,
because
they
have
but
a
little
,
this
phrase
shewes
that
we
have
not
all
at
once
,
God
carries
us
by
degrees
,
from
glory
to
glory
,
from
one
degree
of
grace
to
another
,
Gods
children
when
they
have
truth
of
grace
wrought
in
them
,
their
desires
goe
beyond
their
endeavour
and
strength
,
their
desires
are
wondrous
large
,
and
their
prayers
are
answerable
to
their
desires
,
therefore
in
the
Lords
prayer
,
what
say
we
?
Thy
Kingdome
come
,
thy
will
be
done
in
earth
as
it
is
in
heaven
;
can
it
be
so
in
this
world
?
No
,
but
we
must
pray
till
we
come
to
it
,
we
must
pray
till
we
come
to
heaven
,
where
prayer
shall
cease
,
so
the
prayers
,
and
desires
of
Gods
people
transcend
their
indeavours
their
prayers
are
infinite
:
hereupon
the
chiefe
thing
in
conversion
being
the
desire
,
the
turning
of
the
streame
of
the
will
,
when
they
finde
their
will
and
desire
good
,
and
their
indeavour
to
fall
short
of
their
purposes
,
they
say
surely
I
have
no
good
,
because
I
have
not
that
I
would
have
,
as
if
they
should
have
heaven
upon
earth
,
we
must
grow
from
glory
to
glory
;
and
thanke
God
for
that
beginning
,
it
is
Gods
mercy
that
he
would
worke
the
least
degree
of
grace
in
such
rebellious
hearts
as
all
of
us
have
,
that
hee
would
worke
any
goodnesse
,
any
change
,
though
never
so
little
,
God
lookes
not
to
the
measure
,
so
much
as
to
truth
:
for
he
will
bring
truth
to
perfection
,
though
it
be
never
so
little
,
let
us
be
comforted
in
it
:
and
it
is
Gods
government
,
to
bring
his
children
to
glory
by
little
,
and
little
that
so
there
may
bee
a
dependance
of
one
Christian
upon
another
,
the
weaker
on
the
stronger
,
and
that
there
may
be
pitty
,
and
sweet●
affections
of
one
Christian
to
another
,
and
that
there
may
be
perpetuall
experience
of
Gods
mercy
in
helping
weake
Christians
,
and
a
perpet●all
experience
of
that
which
is
the
true
ground
of
comfort
,
justification
that
we●
must
needes
be
justified
,
and
stand
righteous
before
God
,
by
Christs
absolute
righteousnesse
,
having
experience
of
our
imperfect
righteousnesse
;
so
a
little
measure
of
grace
in
us
is
for
great
purpose
,
therefore
let
none
bee
discouraged
especially
considering
that
God
whom
we
desire
to
please
,
vallues
us
by
that
little
good
we
have
,
and
esteemes
us
by
that
condition
he
meanes
to
bring
us
to
ere
long
,
to
perfection
,
so
long
as
we
take
not
part
with
our
corruptions
,
but
with
the
Spirit
of
God
,
and
give
way
to
him
,
and
let
him
have
his
worke
in
us
,
so
long
be
of
good
comfort
in
any
measure
of
grace
whatsoever
.
Vse
5
Againe
in
that
grace
is
of
a
growing
nature
in
all
changes
,
and
alterations
,
whatsoever
we
decay
in
let
us
not
decay
in
grace
,
beg
of
God
;
Lord
whatsoever
thou
takest
from
me
,
take
not
thy
Spirit
from
me
,
take
not
thy
stampe
from
me
,
let
mee
grow
in
the
inward
man
although
I
grow
not
in
the
world
,
let
us
labour
to
grow
from
glory
to
glory
though
wee
lose
otherwise
,
that
is
well
lost
,
and
parted
with
in
the
world
,
that
is
with
the
gaine
of
any
grace
,
because
grace
is
glory
:
It
is
a
good
sickenesse
that
gets
more
patience
,
and
more
humility
,
it
is
a
good
lo●se
that
makes
us
grow
lesse
worldly
minded
,
and
more
humble
by
it
,
all
other
things
,
are
vanity
in
comparison
,
and
that
grace
that
we
get
by
the
losse
of
them
is
well
gayned
,
grace
is
glory
,
and
the
more
we
grow
in
grace
,
the
more
we
grow
in
glory
.
Therefore
I
bese●ch
you
labour
to
thrive
that
way
,
to
grow
up
heaven-ward
,
dayly
more
and
more
,
in
our
disposition
.
Beloved
,
the
more
grace
we
get
,
the
more
glory
,
and
the
more
like
we
are
to
Christ
,
and
to
God
,
the
more
we
adorne
our
profession
,
and
the
more
wee
shame
Sathan
,
and
his
instruments
,
and
stop
their
mouthes
;
the
more
duties
come
off
naturally
and
sweetely
from
us
,
without
constraint
,
it
is
good
for
us
to
be
growne
Christians
,
that
we
neede
not
be
cumbred
with
corruptions
,
the
more
wee
grow
,
the
more
nimble
and
cheerefull
,
and
voluntary
we
shall
be
in
duty
,
wee
shall
partake
more
of
that
annoynting
that
ma●es
us
nimble
in
Gods
service
:
There
is
nothing
in
the
world
so
glorious
as
a
growne
Christian
;
therefore
let
us
be
in
love
with
the
state
of
Christianity
,
especially
with
growne
Christians
,
of
all
things
,
he
is
compared
with
the
best
;
if
he
be
a
house
,
he
is
a
temple
;
if
he
be
a
plant
,
he
is
a
Cedar
growing
up
;
if
hee
be
a
flower
,
he
is
a
Lilly
rising
,
and
growing
fresher
;
if
he
be
a
stone
,
he
is
a
pearle
he
growes
in
estimation
,
and
use
more
and
more
.
Beloved
if
we
had
spirituall
eyes
to
see
the
state
of
a
Christian
,
of
a
growne
Christian
especially
wee
would
labour
above
all
things
to
thrive
in
this
way
,
have
we
not
many
workes
to
doe
?
have
we
not
many
enemies
to
resist
?
have
we
not
many
graces
to
perfect
?
are
we
not
to
dye
,
and
to
appeare
before
God
?
are
we
not
to
enjoy
the
blessings
of
God
purely
,
and
doe
not
these
things
require
a
great
deale
of
strength
of
grace
?
oh
they
doe
;
therefore
labour
above
all
things
in
the
world
to
behold
Gods
love
in
Christ
,
and
to
behold
Christ
,
that
by
this
sight
we
may
grow
from
glory
to
glory
.
And
this
will
make
us
willing
to
dye
,
what
makes
a
man
willing
to
dye
,
but
when
he
knowes
he
shall
goe
from
glory
to
greater
glory
,
after
death
is
the
perfection
of
glory
,
then
we
are
glorious
indeed
,
when
we
are
in
heaven
,
a
weake
sight
here
by
faith
changeth
us
,
but
a
strong
sight
when
we
shall
see
face
to
face
perfectly
changeth
us
,
then
we
shall
be
like
him
,
when
we
shall
see
him
face
to
face
.
A
wicked
man
cannot
desire
death
,
he
cannot
desire
heaven
it selfe
,
why
?
because
heaven
is
the
perfection
of
grace
,
glory
is
,
but
grace
he
loves
not
.
Therefore
it
is
a
certaine
evidence
of
future
glory
,
for
a
man
to
love
grace
,
and
to
grow
,
I
say
such
a
man
is
willing
to
dye
,
a
wicked
man
that
hates
grace
,
that
loves
not
Christ
in
his
Image
,
in
his
children
,
or
in
his
truth
,
he
hates
glory
that
is
the
perfection
of
grace
,
for
peace
,
and
joy
,
and
comfort
,
they
are
but
those
things
that
issue
from
grace
,
and
spring
from
grace
,
grace
is
the
●hiefe
part
of
heaven
,
the
perfection
of
the
Image
of
God
the
perfection
of
all
the
powers
,
to
be
like
Christ
,
but
for
peace
,
and
comfort
that
springs
from
it
,
a
wicked
man
loves
peace
and
quiet
,
but
to
have
his
nature
altered
he
loves
not
that
,
and
if
he
love
not
grace
how
can
hee
love
glory
,
there
is
no
man
but
a
Christian
,
that
loves
heaven
.
We
are
ready
to
drop
away
dayly
,
now
to
be
in
a
state
unchanged
,
it
is
a
fearefull
thing
,
unlesse
we
be
changed
by
the
Spirit
of
God
,
we
shall
be
afrayd
to
dye
,
we
cannot
desire
to
be
in
heaven
:
the
v●ry
heaven
of
heavens
is
the
perfection
of
grace
,
to
see
God
to
be
all
in
all
,
and
by
the
sight
of
God
to
be
transformed
into
his
likenesse
,
it
is
the
chiefe
thing
in
heaven
,
therefore
I
beseech
you
let
us
labour
more
and
more
,
to
grow
in
grace
,
set
Christ
before
us
.
Let
me
adde
this
one
●hing
,
make
use
of
our
patternes
among
us
,
Christ
is
now
in
heaven
,
but
there
will
be
the
Spirit
of
Christ
in
his
children
to
the
end
of
the
world
,
and
grace
is
sweetely
convayed
from
those
that
we
live
amongst
we
grow
up
in
grace
by
growing
in
a
holy
communion
one
with
another
,
Christ
will
kindle
lights
in
every
generation
,
therefore
let
us
labour
to
have
the
spirit
of
those
wee
live
with
given
to
us
,
in
conversing
,
to
be
like
Christ
in
his
m●mbers
,
to
love
the
Image
of
Christ
in
his
children
,
and
to
converse
with
them
,
to
be
altred
into
their
likenesse
,
this
will
change
us
to
the
glorious
likenesse
of
Christ
more
and
more
.
Those
that
care
not
what
company
they
keepe
those
that
despise
the
Image
of
Christ
in
those
among
whom
they
live
,
can
they
grow
in
grace
?
We
shall
give
account
of
all
the
good
examples
we
have
had
,
doth
God
kindle
lights
for
nothing
?
we
should
glorifie
God
for
the
Sunne
and
Moone
,
and
Stars
,
and
other
creatures
,
is
not
a
Christian
more
glorious
than
all
the
creatures
in
the
world
?
we
should
glorifie
God
for
grace
in
Christians
,
and
labour
to
be
transformed
to
them
that
we
may
grow
the
liker
to
Christ
,
that
we
may
grow
more
and
more
glorious
,
I
speake
this
to
advance
the
Communion
of
Saints
more
and
more
,
as
wee
desire
to
partake
more
and
more
of
this
grace
,
and
to
grow
from
glory
to
glory
.
Vse
6
Againe
,
considering
that
God
meanes
to
bring
us
by
little
and
little
,
by
degrees
to
perfect
glory
of
body
and
soule
,
and
condition
in
Heaven
to
be
like
Christ
,
let
this
make
us
be
content
to
bee
vile
for
Christ
in
this
world
as
David
said
,
when
he
was
scorned
,
I
will
be
yet
●ore
vile
,
doe
you
thinke
,
I
thinke
much
to
shew
my selfe
thus
,
for
the
honour
of
God
,
when
Michall
scoffed
,
I
will
be
more
vile
.
Let
us
bee
content
to
goe
out
of
the
campe
,
and
beare
the
reproach
of
Christ
,
beare
the
reproach
of
Religion
,
let
the
world
scorne
us
,
for
the
profession
of
Religion
,
God
is
bringing
us
from
glory
to
glory
,
till
hee
bring
us
to
perfect
glory
,
and
shall
we
suffer
nothing
for
him
?
let
us
bee
content
to
bee
more
vile
,
and
to
beare
the
reproach
of
Religion
,
the
very
worst
thing
in
Religion
,
the
reproach
of
Christ
,
as
Moses
made
a
wise
choyse
,
it
is
better
then
the
treasures
of
Egypt
,
the
most
excellent
things
in
the
world
,
are
not
so
good
as
the
worst
thing
in
Religion
,
because
reproach
ends
with
assurance
of
comfort
,
that
God
will
take
away
that
,
and
give
us
glory
after
:
Therefore
let
us
not
bee
discouraged
from
a
Christian
course
but
goe
through
good
report
,
and
bad
report
,
break
through
al
,
to
finish
our
course
with
joy
,
as
Saint
Paul
speakes
of
himselfe
.
And
doth
God
bring
us
from
glory
to
glory
,
til
he
have
brought
us
to
perfection
of
glory
,
then
I
be●eech
you
,
let
us
before
hand
be
thankfull
to
God
,
as
we
see
in
the
Epistles
of
blessed
Saint
Paul.
and
Peter
:
Blessed
be
God
,
the
Father
of
our
Lord
Iesus
Christ
,
that
hath
begotten
us
to
an
inheritance
immortall
,
undefiled
,
reserved
in
Heaven
,
saith
Saint
Peter
,
and
so
Saint
Paul
,
let
us
beginne
the
imployment
of
Heaven
before
hand
:
for
why
doth
God
discover
to
us
,
that
he
wil
bring
us
to
glory
,
why
doth
he
discover
it
to
our
faith
,
that
excellent
state
?
that
we
might
beginne
Heaven
on
earth
,
as
much
as
might
be
,
and
how
shall
we
doe
that
?
by
the
imployment
of
Heaven
,
what
is
that
?
Holy
,
holy
,
holy
Lord
God
of
Hosts
.
There
is
nothing
but
magnifying
,
and
glorifying
of
God
,
there
shall
be
no
neede
of
Prayer
,
there
are
prayses
alway
,
and
so
much
as
we
are
in
the
prayses
of
God
,
and
glorifying
of
God
for
his
mercy
,
and
love
in
Christ
,
so
much
wee
are
in
Heaven
before
our
time
:
I
beseech
you
,
therefore
be
stirred
up
in
consideration
of
this
,
that
wee
are
leading
on
by
degrees
,
from
glory
to
glory
,
till
wee
come
to
perfection
,
let
us
even
give
God
the
praise
of
all
before
hand
:
for
it
is
as
sure
as
if
wee
had
it
:
For
one
way
how
things
to
come
,
are
present
is
by
faith
.
Glory
to
come
is
present
two
or
three
wayes
already
,
that
may
stirre
us
up
to
glorifie
God
before
hand
.
The
glory
to
come
,
is
present
to
Christ
our
head
,
wee
in
our
Husband
are
in
Heaven
,
now
he
hath
taken
Heaven
for
us
.
And
in
regard
of
faith
,
that
is
the
evidence
of
things
not
seene
:
it
is
the
nature
of
faith
,
to
present
things
to
come
as
present
,
to
fai●h
,
glory
to
come
is
present
,
present
in
Christ
,
and
we
are
part
of
Christ
,
Christ
misticall
,
and
members
,
and
we
in
our
head
,
are
in
Heaven
already
,
and
sit
there
,
and
to
faith
,
that
makes
things
present
that
are
to
come
,
we
are
in
heaven
already
.
And
we
have
the
earnest
of
Heaven
,
the
first
fruites
of
the
Spirit
,
wee
have
grace
which
is
glory
,
the
beginnings
of
glory
,
we
have
the
first
fruites
and
earnest
:
Now
,
an
earnest
is
never
taken
away
,
but
is
made
up
by
the
bargaine
with
the
rest
,
so
the
earnest
of
the
Spirit
of
God
,
the
first
fruites
,
of
peace
,
and
joy
,
of
comfort
and
liberty
,
to
the
throne
of
grace
,
these
are
the
beginnings
of
Heaven
,
therefore
be
much
in
praising
God
,
Oh
that
wee
could
be
so
,
if
wee
could
get
into
a
frame
and
disposition
to
blesse
God
,
we
could
never
be
miserable
,
no
not
in
the
greatest
afflictions
:
for
thankefulnesse
hath
joy
alway
,
when
a
man
is
joyfull
,
he
can
never
be
miserable
,
for
joy
inlargeth
the
soule
,
when
is
a
man
most
joyfull
?
but
in
a
state
of
thankfulnesse
,
and
what
makes
us
thankfull
so
much
as
to
consider
the
wonderfull
things
that
are
reserved
in
another
world
,
the
glory
that
God
is
leading
us
to
by
little
and
little
,
from
glory
to
glory
,
till
wee
bee
perfect
.
Even
as
by
the
Spirit
of
the
Lord.
As
,
here
is
taken
according
to
the
phrase
in
the
Greeke
,
and
there
is
the
like
word
in
the
Hebrew
,
it
signifieth
likenesse
,
and
similitude
sometimes
,
and
sometimes
otherwise
,
it
is
not
here
meant
as
if
we
were
like
the
Spirit
of
the
Lord
,
but
this
change
is
wrought
even
as
by
the
Spirit
of
the
Lord
,
that
is
,
it
is
so
excellent
,
and
so
strong
that
you
may
know
that
it
is
done
by
none
but
the
Spirit
of
God.
Againe
,
As
by
the
Spirit
of
the
Lord
,
that
is
,
so
farre
as
the
Spirit
of
the
Lord
changeth
us
,
it
implyeth
those
two
things
,
that
is
,
it
is
done
by
the
power
of
the
Spirit
,
that
we
may
know
it
is
done
by
the
Spirit
of
the
Lord
,
and
then
as
by
him
and
no
further
,
for
we
no
further
shine
then
he
enlighteneth
us
,
as
the
ayre
,
it
is
no
further
light
,
then
the
Sun
shines
into
it
,
so
we
have
no
more
glory
,
strength
,
comfort
,
and
peace
,
or
any
thing
gracious
,
and
glorious
,
then
the
Spirit
of
God
shines
into
us
:
Therefore
he
saith
,
As
by
the
Spirit
of
the
Lord.
It
is
so
glorious
,
and
excellent
,
and
so
farre
forth
as
he
doth
it
,
as
by
the
Spirit
of
the
Lord
,
so
he
expresseth
the
meaning
of
that
phrase
.
Now
you
see
here
,
the
Doctrine
is
cleare
,
that
all
that
I
have
spoken
of
before
,
comes
from
the
Spirit
of
the
Lord
,
and
from
no
other
cause
.
The
beholding
,
the
transforming
,
the
degrees
of
transforming
,
from
glory
to
glory
,
the
taking
away
of
the
vayle
,
all
is
from
the
Spirit
of
the
Lord
:
To
goe
over
the
particulars
,
The
Holy
Ghost
doth
open
our
eyes
,
to
behold
the
glory
of
the
Lord
,
and
therefore
he
is
called
the
Spirit
of
illumination
.
The
Holy
Ghost
takes
away
the
vaile
of
ignorance
,
and
unbeleife
,
and
thereupon
hee
is
called
the
Spirit
of
Revelation
.
The
Holy
Ghost
upon
revealing
the
love
of
God
to
us
in
Christ
and
the
love
of
Christ
to
us
,
and
illuminating
our
understandings
,
to
see
these
things
,
he
breedes
love
to
God
againe
,
shewing
the
love
of
God
to
us
,
and
thereupon
he
is
called
the
Spirit
of
Love
,
now
when
Gods
love
is
shed
into
us
by
the
Spirit
of
illumination
,
and
Revelation
,
then
we
are
changed
according
to
the
Image
of
Christ
,
and
thereupon
the
Holy
Ghost
,
from
the
working
of
a
change
,
is
called
the
Spirit
of
sanctification
,
because
he
is
not
onely
the
holy
temple
of
that
blessed
Person
,
but
he
makes
us
holy
,
and
because
this
change
is
a
glorious
change
,
a
change
from
one
degree
of
grace
to
another
,
till
we
come
to
be
perfect
in
Heaven
,
hereupon
it
is
called
a
Spirit
of
glory
,
as
Saint
●eter
saith
,
the
spirit
of
glory
resteth
on
you
,
that
is
,
the
Spirit
of
peace
,
of
love
,
of
comfort
,
of
joy
,
&c.
The
Spirit
in
regard
of
this
blessed
attribute
,
working
all
these
,
he
is
called
the
Spirit
of
glory
;
the
Spirit
hath
diverse
names
,
according
to
the
diverse
operations
hee
workes
in
the
Saints
,
and
People
of
God
,
as
here
the
Spirit
of
Illumination
,
of
Revelation
,
of
love
,
of
sanctification
,
of
glory
,
all
is
by
the
Spirit
;
whatsoever
is
wrought
in
man
,
it
is
by
the
Spirit
;
all
comes
from
the
Father
as
the
Fountaine
,
and
through
the
Sonne
as
Mediator
,
but
whatsoever
is
wrought
it
is
by
the
Holy
Ghost
in
us
,
which
is
the
substantiall
vigour
in
the
Trinity
;
all
the
vigour
,
and
operation
in
the
Trinity
upon
the
creature
,
it
is
by
the
Holy
Ghost
,
the
third
person
.
As
in
the
creation
,
the
Spirit
mooved
upon
the
waters
,
and
mooving
there
,
and
brooding
on
them
,
framed
the
whole
module
of
the
creatures
,
all
were
framed
by
the
Holy
Ghost
,
so
the
Holy
Ghost
upon
the
water
of
our
soules
frames
the
new
creature
,
frames
all
this
change
,
from
glory
to
glory
,
all
is
by
the
Holy
Spirit
:
Therefore
it
is
here
in
the
passive
tearme
,
We
are
changed
from
glory
to
glory
,
as
by
the
Spirit
of
the
Lord
,
so
in
the
chayne
of
Salvation
,
you
have
passive
words
in
them
all
:
Whom
God
foreknew
he
chose
,
and
whom
hee
chose
,
hee
justified
,
and
whom
he
justified
,
he
glorified
,
all
because
they
come
from
God
,
and
the
Spirit
of
God
,
so
here
we
are
transformed
from
glory
to
glory
,
all
is
by
the
Spirit
of
God
,
the
third
person
,
for
beloved
even
as
from
God
toward
us
all
things
come
through
the
Sonne
by
the
Spirit
,
so
backe
againe
,
all
things
from
us
to
God
,
must
come
by
the
Spirit
,
and
through
Christ
,
wee
doe
all
by
the
Spirit
,
as
all
things
are
wrought
in
us
by
the
Spirit
.
God
gives
us
the
Spirit
of
Prayer
,
and
supplication
,
and
the
Spirit
of
Sanctification
;
and
we
pray
in
the
Spirit
,
and
worke
in
the
Spirit
,
and
walke
in
the
Spirit
,
wee
doe
all
in
the
Spirit
,
to
shew
that
the
Spirit
doth
all
in
all
,
in
this
new
creature
,
and
worke
of
Sanctification
,
it
is
by
no
lesse
then
the
Spirit
of
the
Lord
For
beloved
,
as
it
was
God
that
redeemed
us
,
so
it
is
God
that
must
change
us
:
as
it
was
God
that
wrought
our
Salvation
,
and
reconciled
us
,
no
l●sse
person
could
doe
it
,
so
it
must
bee
God
that
must
perswade
us
of
that
glorious
worke
,
and
fit
us
for
it
by
his
holy
Spirit
,
it
is
God
that
must
knit
us
to
our
head
Christ
,
and
then
by
little
and
little
transforme
us
to
that
blessed
condition
,
that
Christ
hath
purchased
for
us
;
God
the
Sonne
doth
the
one
,
and
God
the
Spirit
doth
the
other
,
you
have
all
the
three
persons
in
this
place
,
for
wee
see
the
glory
of
God
the
Father
,
Sonne
,
and
Holy
Ghost
,
shining
in
lesus
Christ.
Christ
is
the
Image
,
according
to
which
we
are
changed
,
the
Spirit
is
he
that
changeth
us
,
according
to
that
Image
,
God
shewes
his
mercy
in
Christ
,
we
knowing
,
and
apprehending
the
mercy
of
God
in
Christ
by
the
Spirit
,
are
changed
by
that
Spirit
,
from
glory
to
glory
,
so
that
the
blessed
Trinity
,
as
they
have
a
perfect
unity
in
themselves
,
in
nature
,
for
they
are
all
one
God
,
so
they
have
a
most
perfect
unity
in
their
love
,
and
care
,
and
respect
to
mankinde
,
we
cannot
want
the
worke
of
any
one
of
them
all
,
their
worke
is
for
the
good
of
mankind
.
The
Father
in
his
wisedome
decreed
,
and
laid
the
foundation
,
how
mercy
and
justice
might
be
reconciled
in
the
death
of
the
mediator
,
Christ
wrought
our
Salvation
,
the
Holy
Ghost
assures
us
of
it
,
and
knits
us
to
Christ
,
and
changeth
and
fits
us
to
be
members
of
so
glorious
a
head
,
and
so
translates
,
and
transformes
us
more
and
more
,
from
glory
to
glory
.
It
is
a
comfortable
consideration
to
see
how
our
salvation
,
and
our
fitting
for
salvation
,
till
wee
be
put
in
full
possession
of
it
stands
upon
the
unity
of
the
three
glorious
persons
in
the
Trinity
,
that
all
joyne
in
one
for
the
making
of
man
happy
.
I
will
name
two
or
three
Doctrines
,
before
I
come
to
that
which
I
meane
to
dwell
on
:
As
first
that
,
The
Spirit
comes
from
Christ.
It
is
said
here
,
By
the
Spirit
of
the
Lord
,
that
is
,
of
Christ
,
Because
Christ
doth
spirare
,
as
well
as
the
Father
:
the
Father
doth
spirare
,
and
the
Son
doth
breath
,
the
Holy
Ghost
proceedes
by
way
of
spiration
from
both
;
therefore
the
Spirit
is
not
only
the
Spirit
of
the
Father
,
but
of
the
Sonne
,
as
we
see
here
,
The
Spirit
of
the
Lord.
Christ
sends
the
Spirit
,
as
well
as
the
Father
,
I
will
send
you
the
Comforter
,
The
Holy
Ghost
proceedes
from
the
Father
and
the
Sonne
,
and
hee
doth
report
to
us
the
love
of
the
Father
,
and
of
the
Sonne
,
and
therefore
,
2
Cor.
13.
The
shut●ing
up
of
the
Chapter
,
The
grace
of
our
Lord
Iesus
Christ
,
the
love
of
God
the
Father
,
and
the
communion
of
the
Holy
Ghost
,
&c.
As
the
Holy
Ghost
hath
communion
in
proceeding
from
the
Father
and
the
Sonne
,
and
knowes
the
secrets
of
both
,
so
he
reveales
them
to
us
,
the
love
of
God
the
Father
,
and
the
Sonne
,
and
the
communion
of
the
the
Holy
Ghost
,
so
,
the
Holy
Ghost
proceedes
from
the
Sonne
,
as
well
as
from
the
Father
,
he
is
called
here
the
Spirit
of
the
Lord.
Then
againe
,
the
Spirit
is
a
distinct
person
from
Christ
,
it
is
said
before
,
The
Lord
is
that
Spirit
,
that
might
trouble
men
how
to
know
that
The
Lord
is
that
Spirit
,
men
might
thinke
that
Christ
is
all
one
with
the
Spirit
,
No
;
here
the
Spirit
is
said
to
be
the
Spirit
of
the
Lord
,
he
meanes
,
he
is
another
distinct
person
from
Christ
,
and
the
Spirit
is
God
as
well
as
Christ
,
because
the
Spirit
hath
the
operations
of
God
attributed
to
him
,
to
change
and
transfrome
,
and
make
new
,
wee
are
changed
into
the
same
Image
from
glory
to
glory
,
Even
as
by
the
Spirit
of
the
Lord
,
creation
,
and
renovation
of
all
new
,
is
from
an
Almighty
power
,
all
the
power
in
Heaven
and
earth
cannot
make
that
that
was
not
to
be
,
especially
that
that
was
contrary
and
opposite
to
be
,
now
for
a
man
in
opposition
,
and
enmity
to
Religion
,
to
be
changed
to
a
better
Image
,
to
the
Image
of
Christ
,
it
argueth
an
Almighty
power
,
these
Doctrinall
poynts
I
doe
but
onely
touch
,
I
come
to
that
that
I
judge
more
usefull
,
that
is
,
that
What
soever
●
good
in
us
it
comes
from
the
Spirit
of
God.
What
need
I
stand
upon
reasons
,
whatsoever
is
above
nature
,
it
must
come
from
Gods
Spirit
,
the
Spirit
is
the
Authour
of
all
things
above
nature
,
grace
whereby
wee
are
like
Christ
,
it
is
above
nature
,
therefore
it
must
bee
by
the
Spirit
of
God.
Besides
,
that
which
riseth
of
nothing
,
and
is
opposite
,
and
hath
Sathan
to
oppose
it
,
it
must
have
an
Almighty
power
to
work
it
.
Therefore
whosoever
workes
any
thing
,
that
is
supernaturally
good
in
us
,
hee
must
be
above
the
devill
,
we
cannot
so
much
as
call
Iesus
,
with
a
feeling
,
but
by
the
Spirit
of
God
;
we
cannot
thinke
a
good
thought
,
all
is
by
the
Spirit
whatsoever
is
gracious
,
and
comfortable
in
us
.
I
should
bee
overtroublesome
to
you
,
to
be
much
in
so
cleare
a
common
argument
as
this
is
,
therfore
I
wil
hasten
to
make
some
use
of
it
.
Vse
.
1
And
therefore
put
out
of
your
thoughts
,
I
beseech
you
,
when
you
look
to
have
any
grace
or
comfort
wrought
,
shut
out
of
your
hearts
too
much
relying
upon
any
outward
thing
,
thinke
not
that
education
can
make
a
man
good
,
or
plodding
can
make
a
man
good
in
bodily
exercise
,
in
hearing
much
,
in
conferring
much
,
in
custome
or
education
or
any
paines
of
our
owne
,
these
are
things
that
the
Spirit
will
be
effectuall
in
,
if
we
use
them
as
wee
should
,
but
without
the
Spirit
what
are
they●
nay
,
what
is
the
body
of
Christ
without
the
Spirit
?
The
flesh
prositeth
nothing
,
what
is
the
Sacrament
,
and
the
Word
,
dead
things
without
the
Spirit
of
the
Lord
,
nothing
can
worke
upon
the
soule
,
no
outward
thing
in
the
world
,
but
the
Spirit
of
God
,
and
the
Spirit
of
God
workes
upon
the
soule
by
the
meanes
of
grace
,
by
gracious
habits
and
qualities
wrought
:
for
he
doth
not
worke
upon
the
soule
immediately
,
before
he
alter
and
change
the
soule
,
the
Spirit
workes
upon
the
s●ule
by
altering
,
and
changing
of
it
,
and
when
it
hath
altered
the
soule
,
then
it
joynes
with
the
soule
,
and
alters
and
changeth
it
according
to
the
Image
of
Christ
,
more
and
more
still
.
I
beseech
you
in
your
dayly
practise
all
learne
this
,
that
you
trust
not
too
much
to
any
outward
performance
,
or
taske
,
to
make
Idols
of
outward
things
,
people
when
they
would
change
their
dispositions
,
and
bee
better
,
they
take
a
great
deale
of
p●ines
in
hearing
,
and
reading
,
and
praying
,
all
these
are
things
necessary
,
but
they
are
dead
things
without
the
Spirit
of
Christ
;
therefore
in
the
use
of
all
those
outward
things
,
whatsoever
they
be
,
looke
up
to
●hrist
,
that
is
,
the
quickning
Spirit
,
that
sends
the
Spirit
into
our
hearts
,
the
Spirit
must
enliven
and
give
vigour
to
all
these
things
,
and
then
somewhat
will
be
done
in
religion
,
in
hearing
,
and
reading
,
and
praying
,
and
receiving
the
Sacrament
;
Therefore
in
all
these
looke
to
the
Spirit
first
;
hee
laboureth
in
vaine
that
relieth
not
wholly
upon
the
Spirit
of
God
,
that
trusts
not
to
a
higher
strength
than
his
owne
,
it
must
be
a
higher
strength
than
our
owne
,
that
must
worke
any
good
in
our
soules
,
either
grace
,
or
comfort
,
or
peace
,
and
therefore
in
the
use
of
all
things
,
as
the
proverbe
is
,
oculos
,
ad
coelum
,
&c.
let
the
eye
bee
to
heaven
,
when
the
hand
is
at
the
sterne
at
the
same
time
,
and
then
we
shall
be
transformed
,
and
changed
by
the
Spirit
of
God.
Know
that
in
all
meanes
alway
the
spirit
is
the
principle
efficient
blessing
,
cause
of
all
,
and
therefore
before
we
set
upon
any
thing
that
is
good
,
wherein
we
looke
for
any
spirituall
good
,
desire
God
by
his
holy
Spirit
that
hewould
●loath
what
shall
be
sayd
;
words
are
winde
without
the
Spirit
,
the
Spirit
must
goe
with
the
ordinances
,
as
the
Arteries
goe
together
with
the
Veines
.
You
know
in
the
Veines
in
the
body
there
are
Arteries
that
goe
with
them
,
they
convey
the
spirits
,
the
veynes
convey
the
blood
,
that
is
a
dull
thing
without
the
Spirits
of
it selfe
,
if
there
were
no
Spirits
in
the
Arteries
,
what
would
the
blood
in
the
veines
be
,
nothing
but
a
heavie
uncomfortable
humour
,
but
the
Arteries
that
come
from
the
heart
,
the
fountaine
of
life
,
being
joyned
,
and
conveying
the
spirits
,
they
quicken
the
blood
that
comes
from
the
Liver
,
so
the
veines
and
arteries
joyne
together
to
make
the
blood
cheerefull
:
The
Word
and
truth
of
God
are
like
the
blood
in
the
veines
,
there
is
a
great
deale
of
matter
in
them
,
but
there
is
no
life
at
all
,
there
must
the
Spirit
goe
along
with
them
,
to
give
life
and
quickning
to
the
Word
,
to
cloath
those
divine
truthes
with
the
Spirit
,
and
then
it
workes
wonders
,
not
else
:
Paul
spake
to
Lydia
Ast.
16.
but
the
holy
Ghost
opened
her
heart
,
the
Spirit
hath
the
key
of
the
heart
to
unlocke
,
and
open
the
heart
,
we
speake
to
the
outward
man
,
but
except
the
inward
man
be
opened
by
the
Spirit
of
God
and
unlocked
,
all
is
to
no
purpose
,
therefore
let
us
pray
for
the
Spirit
of
this
changing
,
all
is
by
the
Spirit
of
the
Lord.
It
is
in
mysticall
Christ
,
even
as
it
was
in
naturall
Christ
,
all
his
grace
was
from
the
holy
Ghost
as
man
:
for
though
he
were
conceived
of
the
holy
Ghost
,
he
was
annoynted
by
the
h●ly
Ghost
,
he
was
sealed
by
the
holy
Ghost
,
he
was
lead
by
the
holy
Ghost
into
the
wildernesse
,
he
offered
himselfe
by
the
Spirit
,
he
was
raysed
by
the
Spirit
,
he
was
full
of
the
Spirit
.
As
it
was
in
Christ
naturall
,
so
it
is
in
Christ
mysticall
,
that
is
,
in
the
Church
,
all
is
by
the
Spirit
:
as
he
was
conceived
in
the
wombe
by
the
Spirit
,
so
we
are
conceived
to
be
Christians
by
the
Spirit
,
the
same
Spirit
that
sanctified
him
sanctifieth
us
:
but
first
the
Spirit
by
way
of
Vnion
sanctifieth
us
,
by
knitting
us
to
him
the
head
of
all
,
and
then
unction
comes
after
union
,
annoynting
after
union
,
then
the
Spirit
when
he
hath
knit
us
to
Christ
,
workes
the
same
annoynting
that
he
did
in
Christ.
Therefore
we
are
called
Christians
of
Christ
not
onely
partakers
of
the
naked
name
,
but
of
the
annoynting
of
Christ
,
that
annoynting
that
runnes
downe
the
head
of
our
spirituall
Aaron
,
to
the
skirts
,
to
every
poore
Christian.
All
change
,
all
comfort
,
all
peace
,
is
from
the
Spirit
of
Christ
,
therefore
give
him
the
glory
of
all
,
if
wee
Finde
any
comfort
in
any
truth
,
it
comes
not
from
us
,
but
from
his
Spirit
,
and
wee
must
goe
upward
to
him
againe
,
as
all
descends
from
heaven
,
from
the
Father
of
lights
,
and
from
the
Spirit
of
God
,
so
all
must
ascend
againe
,
yeeld
him
the
prayse
of
all
.
And
one
worke
of
the
Spirit
is
to
carry
our
soules
up
:
for
the
Spirit
as
it
comes
from
heaven
to
change
us
,
so
it
carries
us
up
againe
to
view
,
and
to
imitate
Christ
,
to
be
where
Christ
is
,
as
water
when
it
is
to
be
carryed
up
,
it
is
carryed
as
high
as
the
spring
head
,
from
whence
it
came
,
so
the
Spirit
comming
from
Christ
,
it
never
leaves
changing
and
altering
of
us
,
till
it
have
carryed
us
to
Christ
againe
,
therefore
as
it
is
the
work
of
the
Spirit
to
carry
us
to
Christ
,
so
let
us
desire
it
may
carry
us
before
hand
,
for
the
good
worke
begun
in
us
,
in
thankefulnesse
that
we
may
begin
heaven
upon
earth
,
all
is
from
the
Spirit
of
Christ.
A
man
now
in
the
state
of
grace
must
looke
for
nothing
from
himselfe
,
for
as
we
are
saved
altogether
out
of
our selves
by
Christ
the
mediator
,
so
the
fitting
for
that
glorious
S●lvation
,
that
we
have
purchased
by
Christ
,
it
is
by
the
Spirit
,
the
working
of
our
salvation
is
by
God
,
and
the
assurance
of
it
to
our
soules
,
is
by
the
holy
Ghost
,
by
the
witnesse
of
God
sealed
to
us
,
and
the
fitting
and
preparing
,
and
changing
,
and
sanctifying
of
us
it
is
by
the
holy
Ghost
;
all
is
out
of
us
,
in
the
covenant
of
grace
,
wherein
God
is
a
gracious
Father
in
Christ
,
all
is
out
of
us
in
regard
of
the
spring
.
The
worke
indeed
is
terminated
in
us
,
the
Spirit
of
God
alters
our
understanding
,
will
,
and
affections
,
but
the
spring
is
out
of
us
,
as
in
Paradise
those
foure
streames
that
watered
Paradise
,
that
runne
through
it
,
yet
the
head
of
them
was
out
of
Paradise
,
in
another
part
of
the
world
,
so
though
the
worke
of
the
holy
Ghost
,
the
streames
of
the
Spirit
runne
through
the
soule
,
and
water
it
,
yet
the
spring
of
those
graces
,
the
holy
Ghost
is
out
of
us
,
and
Christ
the
roote
of
Salvation
is
out
of
us
,
for
God
in
the
covenant
of
grace
will
not
trust
us
,
as
in
Adam
God
trusted
us
with
grace
,
hee
had
grace
in
his
owne
keeping
,
if
he
would
he
might
have
stood
,
he
had
liberty
of
will
,
but
God
saw
wee
were
all
ill
husbands
,
of
grace
and
goodnesse
,
that
he
would
not
trust
us
againe
,
therefore
he
trusted
God-man
,
the
second
Adam
,
with
grace
,
and
hee
sends
his
Spirit
into
us
,
and
conveyes
grace
from
glory
to
glory
,
by
degrees
,
and
all
by
the
Spirit
of
the
Lord.
And
in
the
next
place
,
this
point
of
doctrine
should
mervailously
comfort
,
and
stay
us
,
and
direct
us
.
Vse
.
2
It
should
comfort
us
when
we
finde
no
goodnesse
at
all
,
nor
no
strength
at
all
,
nor
no
strength
at
all
,
in
our
natures
,
doth
God
expect
that
wee
should
have
any
thing
from
our selves
?
who
expects
any
thing
from
a
barren
wildernesse
?
our
hearts
are
such
God
knowes
it
well
enough
,
there
is
no
goodnesse
in
us
,
no
more
than
there
is
moysture
in
a
stone
or
a
rocke
,
therefore
he
looks
that
we
should
begge
the
Spirit
of
him
,
and
depend
upon
him
for
the
Spirit
of
his
Sonne
,
to
open
our
eyes
with
the
Spirit
of
illumination
,
to
reveale
his
love
to
us
,
and
then
to
sanctifie
us
,
and
to
worke
us
more
and
more
to
glory
,
and
to
worke
out
all
corruption
by
little
and
little
,
he
expects
that
we
should
depend
upon
him
for
the
Spirit
in
all
things
we
doe
.
Therefore
Christians
are
much
to
blame
,
they
thinke
to
worke
,
and
to
hew
out
of
their
owne
nature
the
love
of
God
,
and
keepe
a
doe
with
their
owne
hearts
,
as
if
they
had
a
principle
of
grace
in
themselves
as
of
themselves
,
and
they
may
long
enough
worke
that
way
,
but
that
is
not
the
way
,
but
acknowledgement
that
in
our selves
as
of
our selves
(
as
Saint
Paul
saith
)
we
cannot
doe
any
thing
,
we
cannot
so
much
by
all
the
power
in
the
world
as
thinke
a
good
thought
:
If
wee
should
live
a
thousand
yeares
,
there
cannot
rise
out
of
our
hearts
a
good
desire
of
our selves
,
all
is
out
of
us
from
the
Spirit
of
the
Lord
:
Now
thereupon
we
must
not
looke
for
it
in
our selves
,
but
goe
to
God
for
his
holy
Sp●rit
,
goe
to
Christ
for
his
Spirit
(
for
the
Spirit
proceeds
from
them
both
)
that
hee
would
enlighten
us
,
and
sanctifie
us
as
I
shewed
in
particular
before
,
we
must
not
therefore
presume
that
we
can
doe
any
thing
of
our selves
,
and
so
wee
must
not
despaire
,
shall
we
despaire
when
once
wee
beleeve
in
Christ
,
when
we
have
abundance
of
grace
,
and
Spirit
in
our
head
Christ
?
and
he
can
derive
his
Spirit
as
hee
pleaseth
,
he
gives
the
Spirit
by
degrees
as
he
pleaseth
,
for
he
is
a
voluntary
head
to
dispence
it
as
he
will
,
he
is
not
a
naturall
head
,
who
shall
despaire
when
he
is
in
Christ
,
who
is
compleate
?
and
in
him
wee
receive
grace
for
grace
,
grace
answerable
for
grace
in
him
.
Let
none
presume
that
he
can
doe
any
thing
of
himselfe
:
for
you
see
how
God
suffered
holy
men
to
miscarry
:
it
was
folly
in
this
case
in
Peter
,
to
presume
of
his
owne
strength
,
Though
all
forsooke
Christ
,
yet
would
not
he
,
he
presumed
upon
his
owne
strength
,
God
left
him
to
himselfe
,
you
see
how
foulely
he
fell
,
so
it
is
with
us
all
,
when
wee
presume
upon
the
strength
of
our
nature
and
parts
.
We
must
not
come
to
this
holy
place
,
in
the
strength
of
our
owne
wit
,
and
parts
,
but
come
with
a
desire
that
the
Spirit
may
joyne
with
his
ordinances
,
and
make
them
efficatious
for
our
change
,
all
change
is
by
the
Spirit
of
the
Lord
,
nothing
workes
above
his
owne
sphere
:
It
is
above
the
pow●r
of
nature
to
worke
any
thing
supernaturall
;
therefore
if
we
will
profit
by
the
Word
,
come
not
with
presumptuous
spirits
,
but
lift
up
our
hearts
to
God
that
his
Spirit
may
cloath
the
ministery
with
vigour
and
power
,
that
he
may
convey
holy
truthes
into
our
hearts
,
and
make
them
,
effectu●ll
,
for
the
changing
of
the
inward
,
and
of
the
outward
man
,
then
we
come
as
we
should
,
all
is
by
the
Spirit
of
the
Lord
,
blessing
all
meanes
whatsoever
,
without
which
all
meanes
are
dead
,
therefore
we
must
open
as
that
flower
that
opens
and
shuts
as
the
Sunne
shines
on
it
,
so
must
wee
as
Christ
shines
on
us
,
and
we
ebbe
and
flow
as
hee
flowes
upon
us
,
we
shine
or
are
darke
,
as
hee
shines
on
us
,
as
the
ayre
is
no
longer
light
than
the
sunne
shines
,
so
we
are
no
longer
lightsome
,
and
open
,
and
flow
,
and
are
carryed
to
any
thing
,
than
Christ
by
his
Spirit
flowes
on
us
:
for
we
doe
what
we
doe
,
but
we
are
patients
first
to
receive
that
power
from
the
Spirit
,
we
heare
,
and
doe
good
workes
,
but
the
activity
,
and
power
and
strength
comes
all
from
the
Spirit
of
God.
Vse
.
3
Hence
likewise
wee
may
make
another
use
of
tryall
,
whether
we
have
the
Spirit
of
Christ
or
no
,
whether
wee
have
the
holy
Ghost
,
which
is
called
here
the
Spirit
of
the
Lord
?
I
will
not
goe
out
of
the
text
for
tryalls
:
if
a
man
have
the
Spirit
of
God
,
it
openeth
the
eyes
of
his
soule
,
to
see
in
the
glasse
of
the
Word
,
the
face
of
God
shining
on
him
in
Christ
,
if
a
man
have
the
Spirit
he
sees
God
as
a
Father
,
by
the
Spirit
of
●illumination
.
Againē
,
if
thou
hast
the
Spirit
of
God
,
thou
hast
the
Spirit
of
love
,
Gods
Spirit
manifesteth
the
hidden
love
of
God
(
that
was
hid
in
the
breast
of
God
)
to
his
soule
:
for
the
Spirit
of
God
searcheth
the
breast
of
God
,
and
the
secret
of
God
,
and
it
searcheth
my
heart
:
Now
he
that
hath
the
Spirit
of
God
,
knowes
the
love
of
God
in
Christ
,
to
him
it
reveales
the
love
of
God
,
the
heighth
,
and
breadth
,
and
depth
of
it
,
to
our
Spirits
as
in
the
text
,
we
see
the
gracious
love
of
God
in
Christ
and
then
wee
love
him
againe
.
And
thereupon
where
the
Spirit
is
it
changeth
,
it
is
not
onely
a
Spirit
of
illumination
,
but
of
sanctification
,
where
hee
dwels
hee
sanctifieth
the
house
,
and
makes
it
a
Temple
,
it
is
efficatious
,
where
the
Spirit
is
,
it
will
worke
,
it
is
like
the
wind
,
where
it
is
it
will
stirre
,
it
will
move
,
where
it
moves
not
it
is
not
at
all
,
where
the
Spirit
alters
not
the
condition
from
bad
to
good
,
and
from
good
to
better
,
suspect
that
it
is
not
there
,
at
least
it
will
move
,
as
the
pulses
will
have
a
drawing
in
,
and
a
sending
out
,
by
stirring
,
so
there
will
be
some
operation
of
the
Spirit
that
is
discernable
to
a
judicious
eye
,
alway
some
stirring
,
where
the
Spirit
of
God
is
.
The
Papists
slander
us
willingly
,
I
thinke
against
many
of
their
consciences
that
understand
any
thing●
Oh
say
they
,
we
will
have
Christians
like
sathan
,
to
appeare
as
Angels
of
light
and
blackamores
in
white
garments
,
that
have
their
teeth
white
,
and
nothing
else
,
so
your
Christians
put
on
the
garment
of
Christs
righteousnesse
,
let
them
put
on
that
,
and
then
though
they
be
not
changed
a
whit
,
it
is
no
matter
,
who
teacheth
thus
?
we
teach
out
of
this
Text
,
that
:
First
of
all
,
the
Spirit
of
God
opens
our
eyes
,
he
takes
off
the
vayle
,
and
then
wee
see
the
glory
of
Gods
mercy
in
Christ
,
pardoning
our
sinnes
,
for
the
righteousneffe
,
and
obedience
of
Christ
,
and
then
that
love
warmes
our
hearts
,
so
that
it
changeth
our
hearts
by
the
Spirit
,
from
one
degree
of
grace
to
another
there
is
a
changing
power
that
goes
with
the
love
of
Christ
,
and
with
the
mercy
of
God
in
Christ
,
this
〈◊〉
Doctrine
,
the
same
Spirit
that
justifieth
us
by
applying
to
us
the
obedience
of
Christ
,
the
same
Spirit
sanctifyeth
us
,
therefore
their
allegations
,
and
objections
are
to
no
purpose
,
wee
see
here
the
Spirit
of
the
Lord
changeth
us
.
And
so
for
your
common
Atheisticall
professors
,
that
professe
themselves
Christians
,
they
partake
of
the
name
,
but
not
of
the
annoynting
of
Christ
,
true
Christians
that
are
annoynted
with
the
Spirit
of
Christ
,
it
will
inforce
a
change
.
Beloved
,
we
cannot
behold
the
Sunne
,
but
wee
must
be
enlightned
,
we
cannot
behold
the
Sunne
of
righteousnesse
but
we
shall
be
changed
,
and
enlightned
.
The
eye
of
faith
,
though
we
thinke
not
of
it
,
though
it
looke
upon
Christ
for
justification
,
and
forgivenesse
of
sinnes
,
yet
notwithstanding
at
the
same
time
incensibly
there
is
an
alteration
of
the
soule
,
if
a
man
looke
up
for
other
ends
,
yet
at
the
same
time
there
is
an
enlightning
by
the
Sunne
,
so
at
the
same
time
that
wee
looke
upon
the
mercy
of
God
in
Christ
,
at
the
same
time
there
is
a
glory
shines
upon
us
,
and
wee
are
altred
and
changed
,
though
we
thinke
not
of
it
,
at
the
very
instant
that
we
apprehend
justification
and
forgivenesse
of
sinnes
,
in
the
mercy
of
God
in
Christ
,
at
the
same
instant
there
is
a
glory
put
upon
the
soule
,
we
cannot
have
commerse
with
the
God
of
glory
,
but
we
shall
be
glorious
:
Therefore
,
there
is
no
man
that
hath
any
thing
to
doe
with
God
,
that
hath
not
some
glory
put
into
his
soule
,
whatsoever
he
is
.
Therefore
,
let
no
man
thinke
hee
hath
any
thing
to
doe
in
Religion
,
till
he
finde
the
worke
of
the
Spirit
altering
and
changing
him
:
He
hath
the
title
of
Holy
Spirit
,
from
the
blessed
worke
of
sanct●●ying
an●
changing
,
he
〈…〉
And
when
hehath
changed
us
,
he
governes
and
guides
us
from
glory
to
glory
,
where
the
Holy
Ghost
is
,
therfore
he
promotes
the
worke
of
grace
begunne
,
he
doth
not
onely
move
us
but
promove
,
he
promotes
the
worke
begunne
,
therefore
those
that
have
the
Spirit
of
God
,
they
rest
in
no
degree
of
grace
,
but
grow
from
grace
to
grace
,
from
knowledge
to
knowledge
from
faith
to
faith
,
till
they
come
to
that
measure
of
perfection
that
God
hath
appointed
them
in
Christ
,
those
therefore
that
set
up
their
staffe
,
and
will
goe
no
further
,
that
thinke
all
is
well
,
they
have
not
the
Spirit
of
God
for
the
Spirit
stirres
up
to
grow
from
one
degree
of
grace
to
another
,
to
adde
grace
to
grace
,
and
to
enter
further
and
further
into
the
Kingdome
of
grace
,
and
to
come
nearer
to
glory
still
.
For
this
end
the
holy
Spirit
dwels
in
us
,
and
guides
us
,
as
it
is
Rom.
8.
he
is
a
Tutor
to
us
,
where
the
holy
Ghost
is
in
any
body
,
it
is
as
a
counseller
,
Guide
mee
by
thy
counsell
,
till
thou
bring
me
to
glory
:
It
is
a
Tutor
,
as
Noblemens
children
,
they
have
their
Tutors
,
so
Gods
children
are
nobly
borne
,
they
have
their
Tutor
,
and
Counsellor
,
as
well
as
Angels
to
attend
them
,
they
have
the
Spirit
of
God
to
tell
them
,
this
doe
,
and
that
doe
,
and
here
you
have
done
ill
,
they
have
a
voyce
behind
them
,
to
teach
them
in
particular
wherein
they
have
done
amisse
,
they
that
have
the
Spirit
,
finde
such
a
sweete
operation
of
the
Spirit
,
the
Spirit
is
a
teacher
,
and
a
counsellour
to
them
,
they
that
are
acquainted
wi●h
the
government
of
Gods
Spirit
,
they
find
i
checking
them
presently
when
they
doe
ill
,
〈◊〉
grieves
them
when
they
grieve
the
Spirit
,
so
it
teach●th
them
in
particular
●usinesses
,
doe
this
,
doe
not
that
.
Thus
wee
may
know
if
we
have
the
Spirit
,
if
it
guide
and
governe
us
from
glory
to
glory
,
till
wee
come
to
per●ection
,
where
the
Spirit
is
all
in
all
in
heaven
.
Another
evidence
is
this
,
the
Spirit
where
it
is
it
rests
and
abides
,
because
it
doth
not
onely
change
us
at
the
first
,
but
it
leads
us
from
glory
to
glory
,
as
Saint
Augustine
saith
,
wicked
men
have
the
Spirit
of
God
knocking
,
and
he
would
saine
enter
,
as
the
wickedest
man
,
when
he
heares
holy
truthes
discovered
,
the
Spirit
of
God
knockes
at
his
heart
,
and
he
findes
sweete
motions
in
his
poysonfull
rebellious
nature
,
but
this
is
but
the
spirit
knocking
,
that
would
have
entrance
,
but
Gods
children
have
the
spirit
entering
,
and
dwelling
,
and
resting
there
.
The
spirit
of
God
resteth
on
Christ
,
and
it
rests
on
Christs
members
,
how
can
it
change
them
,
and
having
done
so
,
guide
and
governe
them
from
glory
to
glory
,
but
hee
must
rest
there
,
hee
must
take
up
his
lodging
and
residence
,
a
Christian
is
not
an
ordinary
house
,
but
a
Temple
,
he
is
not
an
ordinary
man
,
but
a
King
,
he
is
not
an
ordinary
stone
,
but
a
Pearle
,
he
is
not
an
ordinary
tree
,
but
a
Cedar
,
hee
is
an
excellent
person
,
and
therefore
the
Spirit
of
God
delights
to
dwell
in
him
:
As
the
excellency
of
the
body
is
from
the
soule
,
so
the
excellency
of
the
soule
is
from
the
spirit
dwelling
in
him
.
However
in
particular
operations
,
the
spirit
suspends
his
acts
of
comfor●ing
and
guiding
,
to
humble
them
for
their
presumption
,
alway
the
Holy
Ghost
is
in
the
heart
though
he
be
hid
in
a
corner
of
the
heart
,
I
will
send
you
the
Comforter
,
and
hee
shall
abide
with
you
for
ever
,
saith
Christ
,
thus
we
see
how
we
may
try
ourselves
,
whether
we
have
the
Spirit
of
the
Lord
o●
no
:
If
wee
have
not
the
Spirit
,
we
are
none
of
his
,
wee
are
none
of
Christs
,
Rom.
8.
13.
And
then
whose
are
we
,
if
wee
bee
none
of
Christs
?
Doe
but
thinke
of
that
,
therefore
if
wee
would
not
be
men
,
not
having
the
Spirit
,
that
is
,
men
dead
,
lead
with
a
worse
spirit
then
our
own
,
let
us
labor
to
know
whether
we
have
the
Spirit
of
Christ
or
no
?
Let
us
see
what
change
there
is
to
the
likenesse
of
Christ
:
for
the
Spirit
,
as
it
comes
from
the
Lord
▪
so
it
makes
us
like
the
Lord
,
and
wee
are
changed
by
reasons
from
the
Lord
,
by
reasons
and
considerations
from
Christ
,
and
from
the
love
of
God
in
Christ
,
because
the
spirit
takes
from
Christ
whatsoever
he
hath
;
Hee
shall
take
of
mine
,
&c.
that
is
the
comfort
,
hee
comforts
the
soule
with
,
hee
fetches
them
from
his
death
and
blood-shed
,
and
the
love
of
God
in
him
,
that
he
takes
of
Christ
,
so
there
is
a
change
wrought
is
us
,
by
reasons
fetched
from
the
love
of
God
in
Christ
,
those
conforming
reasons
,
God
hath
given
his
Sonne
,
and
Christ
hath
given
himselfe
,
and
wee
feele
the
love
of
God
by
the
Spirit
,
if
the
Spirit
worke
any
grace
,
or
comfort
by
considerations
fetched
from
Christ
,
this
is
the
true
Spirit
,
the
change
and
alteration
that
it
workes
in
us
,
is
according
to
the
Image
of
Christ
,
that
we
may
be
like
Christ
so
Christ
is
the
beginning
and
the
end
,
and
Christ
is
all
,
hee
workes
from
Christ
,
and
to
Christ.
Let
us
examine
therefore
,
if
wee
have
the
Spirit
of
Christ
,
whether
it
change
us
,
and
examine
,
if
wee
have
the
Spirit
,
from
what
reasons
and
grounds
it
changes
us
,
and
then
wee
may
upon
some
comfortable
grounds
say
we
have
the
Spirit
indeed
.
If
we
have
not
the
Spirit
,
how
shall
we
come
to
have
the
Spirit
?
what
meanes
must
wee
use
to
get
it
?
In
a
word
,
this
Chapter
excellently
sets
out
that
,
for
the
Gospell
is
called
the
Ministery
of
the
Spirit
:
for
the
opening
of
the
love
of
God
in
Christ
,
which
is
the
Gospell
,
is
the
Mynistery
of
the
Spirit
,
why
?
because
God
hath
joyned
the
Spirit
with
the
publishing
,
and
opening
of
these
mysteries
,
therefore
study
the
Gospell
,
and
heare
unfolded
divine
Evangelicall
truthes
,
the
more
wee
heare
of
the
sweete
love
of
God
in
Christ
,
the
more
the
Spirit
flowes
into
the
soule
together
with
it
,
the
Spirit
goes
together
with
the
Doctrine
of
the
Gospell
;
which
is
called
the
ministery
of
the
Spirit
:
Therefore
let
us
delight
in
hearing
Evangelicall
poynts
,
the
love
of
God
opened
in
Christ.
A
civill
morall
man
,
Oh
he
is
taken
mightily
,
if
hee
heare
a
morall
witty
pollitique
discourse
that
toucheth
him
,
and
he
is
in
his
element
then
.
What
is
this
to
the
Gospell
?
this
hath
its
use
,
Oh
but
the
Spirit
goes
with
the
opening
of
the
Gospell
,
with
Evangelicall
points
,
and
if
our
hearts
were
ever
seasoned
with
the
love
of
God
,
these
points
of
Christ
,
and
the
benefits
and
priviledges
by
Christ
,
they
will
affect
us
more
then
any
other
things
in
the
world
,
that
is
one
meanes
to
studdy
the
Gospell
,
&
to
heare
the
truths
of
the
Gospell
opened
where
the
Spirit
workes
.
Againe
,
the
Spirit
of
the
Lord
,
it
is
given
to
us
usually
in
holy
community
:
the
Holy
Ghost
fell
upon
them
in
the
Actes
,
when
they
were
gathered
together
;
and
surely
wee
never
finde
sweeter
motions
of
the
Spirit
then
now
,
when
wee
are
gathered
at
such
times
,
about
holy
businesse
,
as
this
day
wee
never
find
the
Spirit
more
effectuall
,
to
alter
,
and
change
our
soules
,
then
at
such
times
:
Where
two
or
three
are
gathered
together
,
I
will
be
in
the
midst
of
you
,
but
by
the
Spirit
,
saith
Christ
,
warming
,
and
altering
,
and
changing
the
soule
:
For
God
inf●seth
al
grace
in
communion
,
as
we
are
members
of
the
body
mysticall
:
those
that
have
●ullen
spirits
,
a
spirit
of
separation
,
that
scorne
all
meetings
,
they
are
carryed
with
the
spirit
of
the
devill
,
and
of
the
world
,
they
know
not
what
belongs
to
the
things
of
God.
It
is
the
mee●e
spirit
that
subjects
it selfe
to
the
Ordinance
of
God
,
the
Holy
Ghost
falls
usually
upon
men
when
they
are
in
holy
Communion
.
And
in
Luke
11.
there
God
will
give
the
Holy
Ghost
to
all
that
begge
him
;
pray
for
the
holy
Ghost
as
the
most
excellent
thing
in
the
world
,
he
shal
be
given
to
them
that
begge
him
,
as
if
he
should
say
,
there
is
nothing
greater
then
that
,
and
God
will
give
him
to
them
that
aske
him
:
Therefore
,
come
to
God
,
and
in
any
thing
wee
have
to
doe
,
empty
our selves
,
and
beg
the
Spirit
:
for
the
more
a
man
empties
him
,
of
his
owne
confidence
,
in
regard
of
holy
performance
of
duties
,
the
more
wee
wil
desire
to
be
filled
with
the
fullnesse
of
the
Spirit
,
and
this
sense
of
our
owne
emptines
will
force
prayer
.
Therefore
,
know
that
of
our selves
wee
can
doe
nothing
holily
,
that
may
further
our
reckoning
,
but
by
the
Spirit
,
doe
all
things
therefore
in
a
sense
of
our
owne
emptinesse
,
and
begge
the
Spirit
.
As
likewise
when
wee
are
framed
by
the
Spirit
to
obedience
;
those
that
obey
the
motions
of
the
Spirit
,
the
Spirit
joynes
mor●
and
more
closely
with
their
soules
,
God
gives
his
Spirit
to
them
that
obey
him
,
those
that
obey
the
first
motions
of
the
Spirit
,
they
have
further
degrees
:
What
is
the
reason
that
men
have
no
more
Spirit
in
the
Ordinances
?
The
holy
Ghost
knockes
at
their
hearts
,
and
would
faine
have
entrance
,
and
they
resist
it
,
as
Stephen
saith
,
now
the
Holy
Ghost
is
willing
to
enter
upon
the
soule
,
but
he
is
resisted
;
therefore
if
you
will
have
him
more
and
more
,
let
us
open
our
soules
,
that
the
King
of
glory
may
come
in
;
the
Spirit
is
willing
to
enter
,
especially
in
holy
assemblies
;
saith
Saint
Iohn
,
I
was
on
the
Lords
day
,
I
was
in
the
Spirit
,
that
is
,
as
if
he
were
drowned
in
the
Spirit
on
the
Lords
day
:
when
we
are
about
holy
exercises
,
we
are
never
more
in
the
Spirit
than
then
,
let
us
open
our
soules
to
the
Spirit
,
and
then
we
shall
find
the
Spirit
joyning
with
our
soules
,
the
Spirit
is
more
willing
to
save
us
,
and
to
sanctifie
us
,
then
wee
are
to
entertaine
him
,
Oh
that
we
were
willing
to
entertaine
the
sweete
motions
of
the
Spirit
?
our
natures
would
not
be
so
defiled
,
and
we
so
uncomfortable
as
we
are
:
there
are
none
of
us
all
,
but
wee
finde
comfortable
motions
in
holy
exercises
,
thus
wee
may
get
the
Spirit
of
the
Lord
,
that
doth
all
,
that
illuminates
,
and
sanctifieth
,
and
ruleth
,
and
rests
in
us
.
Vse
.
4
And
let
us
learne
I
beseech
you
,
hence
to
give
the
third
glorious
person
,
the
Holy
Ghost
his
due
,
since
wee
have
all
by
the
Spirit
,
let
us
learne
to
give
the
Spirit
his
due
,
and
learne
how
to
make
use
of
the
worke
of
the
Spirit
,
there
are
severall
workes
of
the
Spirit
,
you
see
here
what
the
Spirit
doth
,
We
all
,
the
Spirit
unites
us
together
,
it
is
a
Spirit
of
union
,
it
knits
all
together
by
one
faith
to
God
,
all
meete
in
God
the
Father
reconciled
,
and
we
all
are
joyned
together
by
love
,
wrought
by
the
Spirit
,
With
open
face
,
who
takes
away
the
vayle
?
wee
are
all
vayled
by
nature
,
the
Spirit
takes
away
the
vaile
from
our
eyes
,
and
from
the
truth
,
what
is
the
reason
the
Gospell
is
so
obscure
?
the
Spirit
takes
not
away
the
vaile
,
it
teacheth
not
by
the
Ministery
,
or
else
it
takes
not
away
the
vaile
from
the
eyes
,
the
Spirit
takes
away
the
scales
from
our
eyes
,
and
the
Spirit
in
the
ministery
takes
away
the
obscurity
of
the
Scriptures
,
all
those
that
wee
call
graces
,
the
free
gifts
,
the
ministeriall
gifts
,
they
are
the
gifts
and
the
graces
of
the
Spirit
,
and
they
are
for
the
graces
of
the
Spirit
,
skill
in
tongues
,
and
in
the
Scriptures
,
and
in
other
learning
,
are
given
to
men
that
they
may
take
away
the
vaile
from
the
the
Scriptures
,
that
they
may
be
lightsome
,
and
then
when
the
Spirit
is
given
,
he
takes
away
the
vaile
from
the
soule
by
his
owne
worke
,
and
then
with
open
face
,
we
behold
the
glory
of
the
Lord
:
What
doth
open
our
eyes
to
see
,
when
the
vaile
is
taken
off
?
the
Spirit
;
wee
have
no
inward
light
nor
sight
,
but
by
the
illumination
of
the
Spirit
,
all
light
in
the
things
,
and
all
sight
in
us
,
it
is
by
the
illumination
of
the
Spirit
.
And
then
the
change
according
to
the
Image
of
Christ
,
this
is
altoge●her
by
the
Spirit
of
Christ
,
it
is
altogether
from
the
holy
Ghost
.
Christ
baptiseth
With
the
Holy
Ghost
,
and
with
fi●e
,
and
Christ
came
By
blood
,
and
by
water
;
by
blood
,
to
dye
for
us
,
and
by
water
,
by
his
Spirit
to
change
us
,
and
purge
and
cleanse
us
:
all
is
by
the
Spirit
,
Christ
came
as
well
by
the
Spirit
as
by
blood
.
This
change
and
the
graduall
change
from
glory
to
glory
,
all
is
by
the
Spirit
;
therefore
wee
should
not
thinke
altogether
of
Christ
,
or
God
the
Father
,
when
we
goe
to
God
in
prayer
,
but
thinke
of
the
worke
of
the
Spirit
,
that
the
holy
Ghost
may
have
his
due
.
Lord
without
thy
Spirit
my
body
is
as
a
thing
without
a
soule
,
a
dead
,
loathsome
,
stiffe
,
unapt
,
carkasse
,
that
cannot
stirre
a
whit
;
and
so
my
soule
without
the
operation
of
thy
holy
Spirit
,
it
is
a
stiffe
,
dead
,
unmoveable
thing
,
and
therefore
by
thy
Spirit
breath
upon
me
,
as
thy
holy
Spirit
in
the
creation
did
lye
upon
the
waters
,
and
brood
as
it
were
all
things
there
,
lying
upon
the
waters
it
fashioned
this
goodly
creature
,
heaven
,
and
earth
,
this
Mundus
,
so
the
Spirit
of
God
lying
upon
the
waters
of
the
soule
,
it
fashions
all
graces
,
and
comforts
whatsoever
they
are
,
all
is
wrought
by
the
Spirit
in
the
new
creature
,
as
all
in
this
glorious
fabricke
of
the
world
was
by
the
Spirit
of
God.
Let
the
Spirit
of
God
therefore
have
due
acknowledgement
,
in
all
things
whatsoever
.
And
what
are
we
to
looke
to
mainely
now
?
the
knowledge
of
God
the
Father
,
and
his
love
to
us
shining
in
Christ
,
all
is
in
Christ
,
and
if
we
would
have
any
thing
wrought
in
us
,
any
alteration
of
our
natures
,
let
us
begge
the
Spirit
that
we
may
have
the
discovery
of
the
love
of
God
in
Christ
,
&
the
Spirit
attending
upon
the
Gospell
.
And
because
we
have
all
these
aboundantly
in
these
latter
times
,
of
the
Church
,
in
the
second
spring
of
the
Gospell
,
in
the
reformation
of
religion
,
after
our
recovery
out
of
Popery
,
there
is
a
second
spring
of
the
Gospell
,
oh
belovd
,
how
much
are
we
beholding
to
God
?
never
since
the
beginning
of
the
world
was
there
such
glorious
times
as
we
enjoy
.
Wee
see
how
the
holy
Apostle
doth
preferre
these
times
,
before
former
times
,
when
the
vayle
was
upon
their
eyes
,
and
when
all
was
hid
in
ceremonies
,
and
types
,
and
such
things
among
the
lewes
,
Now
saith
he
,
we
behold
the
glory
of
God
,
and
are
changed
by
the
Spirit
from
glory
to
glory
.
To
conclude
all
,
therefore
consider
that
the
glory
of
the
times
,
and
the
glory
of
places
,
and
persons
,
all
is
from
the
revelation
of
Christ
by
the
Spirit
,
which
hath
the
Spirit
accompanying
it
:
the
more
God
in
Christ
is
layd
open
,
the
more
the
times
and
places
,
and
persons
,
are
excellent
.
What
made
the
second
temple
beyond
the
former
?
Christ
came
at
the
second
temple
,
therefore
though
it
were
baser
in
it selfe
,
yet
the
second
Temple
was
more
glorious
than
the
first
:
what
made
Bethelem
that
little
City
glorious
?
Christ
was
borne
there
:
what
makes
the
heart
where
Christ
is
borne
,
more
glorious
than
other
folke
?
Christ
is
borne
there
,
Christ
makes
persons
and
places
glorious
.
What
makes
the
times
now
more
glorious
than
they
were
before
Christ
?
what
made
the
least
in
the
Kingdome
of
heaven
,
greater
than
Iohn
Baptist
?
he
was
greater
than
all
that
were
before
him
,
and
all
that
are
after
him
,
are
greater
than
he
,
because
his
head
was
cut
off
,
he
saw
not
the
death
and
resurrection
of
Christ
,
and
the
giving
of
the
holy
Ghost
,
he
saw
not
so
much
of
Christ
,
so
that
the
revelation
of
Christ
,
and
the
love
of
God
in
Christ
,
it
is
that
that
makes
times
,
and
persons
,
and
places
glorious
,
all
glorious
,
because
the
vayle
is
taken
away
from
our
eyes
,
we
see
Christ
the
King
of
glory
in
the
Gospell
flourishing
,
and
the
love
of
God
manifested
,
and
by
the
Spirit
of
God
the
vayle
is
taken
away
inwardly
as
well
as
outwardly
,
now
for
a
fuller
discovery
of
Christ
than
in
former
times
,
comes
the
glory
of
the
times
,
now
there
are
more
converted
than
in
former
times
,
because
the
Spirit
goes
together
with
the
manifestation
of
Christ
:
what
is
the
reason
that
this
Kingdome
is
more
glorious
than
any
place
beyond
the
Seas
?
because
Christ
is
here
revealed
more
fully
than
there
,
the
vayle
is
taken
off
,
and
here
we
see
the
glory
of
God
with
open
face
,
which
changeth
many
thousands
from
glory
to
glory
,
by
the
Spirit
of
God
,
that
accompanies
the
revelation
of
the
Gospell
;
Is
there
any
outward
thing
that
advanceth
our
Kingdome
,
before
Turkey
,
or
Spaine
?
&c.
No
▪
thing
,
their
government
,
and
riches
,
and
outward
things
,
are
as
much
as
ours
if
not
more
:
the
glory
of
places
and
times
are
from
the
revelation
of
Christ
,
that
hath
the
Spirit
accompanying
of
it
,
that
Spirit
changeth
us
from
glory
to
glory
,
our
times
are
more
glorious
than
they
were
a
hundred
yeeres
or
two
before
,
why
?
because
we
have
a
double
revelation
of
Christ
,
and
of
Antichrist
;
we
see
Christ
revealed
,
and
the
Gospell
opened
,
and
the
vayle
taken
off
,
we
see
Antichrist
revealed
that
hath
masked
under
the
name
of
head
of
the
Church
,
and
hath
seduced
the
world
.
Now
this
double
revelation
,
challengeth
acknowledgement
of
these
blessed
times
:
what
should
all
this
doe
,
but
stirre
us
up
to
know
the
time
of
our
visitation
,
&
to
thankfulnesse
,
to
blesse
God
that
hath
reserved
us
for
these
places
,
and
Countries
that
we
live
in
,
to
cast
our
times
to
be
in
this
glorious
light
of
the
Gospell
to
be
borne
in
;
what
if
we
had
beene
borne
in
those
darke
Egyptian
times
of
Popery
?
our
lives
had
not
beene
so
comfortable
,
Now
we
live
under
the
Gospell
,
wherein
with
open
face
,
we
see
the
glory
of
the
mercy
of
God
in
Christ
,
the
unsearchable
riches
of
Christ
opened
,
and
discovered
to
us
.
And
together
with
the
Gospell
the
ministery
of
the
Spirit
,
goeth
the
Spirit
,
and
those
that
belong
to
God
,
thousands
by
the
blessing
of
God
are
changed
from
glory
to
glory
.
Certainely
if
we
share
in
the
good
of
the
times
we
will
have
hearts
to
thanke
God
,
and
to
walke
answerably
,
that
as
wee
have
the
glorious
Gospell
so
we
will
walke
gloriously
,
that
we
doe
not
by
a
base
and
fruitlesse
life
,
dishonour
so
glorious
a
Gospell
:
I
beseech
you
let
us
thinke
of
the
times
,
else
if
we
be
not
the
better
for
the
glorious
times
,
if
the
vayle
be
not
taken
away
,
we
are
under
a
fearefull
judgement
,
The
god
of
this
world
hath
blinded
our
eyes
,
doe
wee
live
under
the
glorious
light
,
and
yet
are
darke
,
that
wee
see
no
glory
in
Christ
,
we
see
nothing
in
religion
,
but
are
as
ready
to
entertaine
Popery
as
true
religion
;
is
this
the
fruite
of
the
long
preaching
of
the
Gospell
,
and
the
vayle
being
taken
off
so
long
?
certainely
the
God
of
this
world
hath
cast
the
dust
of
the
world
into
our
eyes
,
that
we
can
see
nothing
but
earthly
things
:
wee
are
under
the
seale
of
Gods
judgement
,
he
hath
sealed
us
up
to
a
darke
state
,
from
darkenesse
of
judgement
,
to
the
darkenesse
of
hell
without
repentance
:
therefore
let
us
take
heed
how
we
live
in
a
dull
,
and
dead
condition
,
under
the
glorious
Gospell
,
or
else
how
cursed
shall
we
be
?
the
more
wee
are
exalted
and
lifted
up
above
other
people
,
in
the
blessings
of
God
this
way
,
the
more
we
shall
bee
cast
downe
;
Woe
be
to
Ch●razin
,
&c.
and
Heb.
2.
How
shall
wee
escape
of
we
●●glect●
so
great
Salvation
.
I
beseech
you
let
us
take
heed
how
we
tri●le
away
our
time
,
these
precious
times
and
blessed
opportunities
,
for
if
wee
labour
not
to
get
out
of
the
state
of
nature
,
into
the
state
of
grace
,
and
so
to
be
changed
from
glory
to
glory
,
God
in
justice
will
curse
the
meanes
we
have
,
that
●n
hearing
wee
shall
not
heare
,
and
seeing
we
shall
not
see
,
and
he
will
secret●y
and
insensibly
harden
our
hearts
:
it
is
the
curse
of
all
curses
,
when
we
are
under
plenty
of
meanes
,
to
grow
worse
and
duller
,
oh
take
heede
of
Spirituall
judgements
above
all
others
,
tremble
at
them
,
they
belong
to
reprobates
and
cast-awayes
▪
Let
us
labour
for
hearts
sencible
of
the
mercies
of
God
in
Christ
,
and
labour
to
bee
transformed
,
and
moulded
into
this
Gospell
,
every
day
more
and
more
▪
That
that
hath
beene
spoken
shall
bee
sufficient
for
this
time
,
and
for
this
whole
Text.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A12183-e1950
A
comparison
〈…〉
the
Law
and
the
Gospell
.
The
Explication
of
the
words
.
1.
Christ
hath
the
Spirit
in
himselfe
Christ
hath
the
Spiri●
in
greater
measure
than
any
other
.
When
the
fullest
manifestation
of
the
spirit
in
Christ
was
2
Christ
giveth
the
Spirit
.
1.
To
all
truths
and
Ordinances
.
2
To
all
persons
that
are
spirituall
.
Why
Christ
worketh
all
by
the
Spirit
.
Christ
communicateth
the
Spirit
to
u●
divers
wayes
:
as
,
1.
Of
influence
2.
By
way
of
merit
3.
By
way
of
example
.
Christ
giveth
the
Spirit
in
greatest
abundance
after
his
Resurrection
.
Ephes.
4.
10.
Why
the
Ordinances
of
God
are
no
more
effectuall
unto
us
.
Iohn
6.
63
Formality
is
the
sin
of
this
age
Comfort
that
Christ
hath
●ulnes
of
the
Spirit
.
Why
Christians
are
so
dark
spirited
Motives
to
stirre
us
up
to
get
the
Spirit
.
Rom.
8.
13.
The
Spirit
the
soule
of
the
soule
.
How
to
know
if
we
have
the
Spirit
.
1.
It
's
working
.
The
spirit
compared
to
fire
.
1.
It
is
active
.
2.
It
transformes
things
.
3.
It
carries
upwards
.
2.
It
is
convincing
.
Ioh.
16.
To
convince
what
.
3.
It
makes
us
like
Christ.
Directions
to
get
the
Spirit
.
1.
Labour
to
know
Christ.
Why
there
was
so
little
spirit
before
Christs
time
.
Why
so
little
spi●rit
in
Popery
.
1.
The
knowledge
of
Christ
makes
life
and
death
comfortable
.
2.
Not
to
trust
to
any
performance
without
Christ.
3.
Be
careful
in
use
of
meanes
.
The
Spirit
workes
liberty
.
Liberty
desired
of
all
men
.
Liberty
two
fold
.
1.
Christian.
2.
Evangelicall
We
are
in
bondage
without
the
Spirit
.
The
more
liberty
without
Christ
,
the
more
slavery
.
Aug.
de
civit
.
Dei.
Two
kingdomes
.
Sins
bonds
.
Liberty
wrought
by
Christ
applyed
by
the
Spirit
.
How
the
Spirit
workes
liberty
.
By
conviction
.
By
Faith.
By
Love.
Christ
redeemeth
two
wayes
,
1.
By
Price
.
2.
By
strong
hand
.
All
that
Christ
redeemes
,
he
frees
by
his
Spirit
.
1.
Because
we
are
saved
as
men
.
2.
We
are
freed
to
be
friends
with
God.
3.
We
cannot
love
God
●lse
.
4.
Because
we
must
be
fitted
for
heaven
.
The
Spirit
sets
us
at
liberty
,
in
all
the
course
of
salvation
1.
In
our
first
calling
.
1.
The
heart
must
answere
Gods
call
.
Ioh.
9.
25.
Psal.
27.
2.
We
must
practise
that
we
answere
.
2.
Liberty
in
justification
.
No
benefit
by
Christ
without
union
.
Double
worke
of
faith
.
The
heart
fu●l
of
fear●s
without
the
Spirit
.
Why
men
of
great
parts
without
grace
are
full
of
feares
.
3.
In
Sanctification
.
Sanctification
springs
from
justification
.
Liberty
of
disposition
.
Christians
esteeme
basely
all
things
but
Christ.
Double
principle
in
a
Christian
.
Liberty
in
in
Sanctification
,
to
conflict
not
from
it
.
Comfort
against
the
dulnesse
of
the
flesh
.
Double
hindrance
of
good
duties
.
Rom.
8.
2.
Christians
,
Kings
over
their
lusts
.
Freedome
from
the
consequents
of
sinne
.
Freedome
to
good
things
.
Vse
of
the
l●w
before
and
after
we
be
in
Christ.
Liberty
of
judgement
and
will
Freedome
of
will.
Naturall
.
2.
Ability
to
good
.
Luther
.
The
Spirit
puts
a
new
life
in
us
.
And
then
applies
it
to
action
.
The
Spirit
in
conversion
doth
more
then
perswade
.
The
worke
of
the
Spirit
takes
not
away
freedome
.
The
Spirit
preserves
the
soule
in
its
manner
of
working
.
Rules
concerning
liberty
.
1.
When
it
is
done
with
advisment
of
reason
.
All
heate
comes
through
light
.
2.
A
power
to
argue
on
both
sides
.
3.
There
is
a
power
to
choose
many
things
.
The
Angels
determined
to
that
that
is
good
.
Difference
in
the
liberty
of
the
two
Adams
.
Greatest
liberty
not
to
have
liberty
to
sinne
.
Imperfection
to
have
power
to
good
,
and
evill
.
Outward
liberty
.
1.
Of
Preaching
the
Gospell
.
2.
Of
Discipliue
.
Spirituall
liberty
comes
by
outward
liberty
.
Yeere
of
Iubile
in
preaching
of
the
Gospell
.
Enemies
of
the
Gospell
enemies
to
spirituall
liberty
.
Psal.
2.
The
Gospell
the
kingdome
of
God
,
why
?
A
good
signe
of
spiritual
liberty
.
Liberty
of
glory
.
Rom.
8.
To
labour
for
the
Spirit
that
sets
us
at
liberty
.
Attend
upon
the
Ordinances
of
God.
The
comfort
of
Spirituall
liberty
.
In
outward
restraint
.
In
sickenesse
.
In
death
.
In
all
wants
.
●●gnes
of
Spirituall
liberty
.
1.
Liberty
from
the
dominion
of
any
one
sinne
.
One
sinne
inthralls
as
well
as
many
.
Simil.
Simil.
2.
Freedome
to
good
duties
.
Psal.
110.
Christian
annointed
Forced
duties
without
liberty
.
Hypocrites
have
forraine
motives
.
3.
Courage
against
opposition
.
The
Spirit
victorious
.
Rom.
8.
4.
Boldnesse
with
God.
Carnall
men
sinke
in
extreaminty
.
Abba
Father
,
the
voyce
of
Sonnes
.
Proud
Rebels
die
desperately
.
Three
degrees
in
the
way
to
heaven
.
Of
Nature
.
Vnder
the
Law.
State
of
liberty
.
Mat.
11.
28.
Difference
of
men
in
extremity
.
Want
of
boldnesse
shewes
want
of
freedome
.
5.
Freedome
in
regard
of
the
creature
.
Two
sorts
of
wicked
men
.
1.
Such
as
Lord
it
over
others
.
2.
That
respect
their
private
gaine
.
Reason
an
inferiour
light
to
grace
.
A
Christian
in
dependant
,
in
respect
of
other
men
.
Why
carnall
men
hate
those
that
are
Spirituall
.
Christians
the
onely
great
men
.
Where
the
Spirit
is
there
is
liberty
,
not
licentiousnesse
.
A
Christian
a
free
man
,
and
a
servant
.
What
carnall
men
judge
liberty
.
The
tyran●●
of
lusts
.
Not
to
grieve
the
Spirit
.
Cyprian
.
The
Spirit
is
grieved
,
With
uncleane
courses
.
Malice
,
and
canckor
.
Pride
.
Sinnes
against
conscience
,
Hinder
our
liberty
.
In
Prayer
.
It
hinders
boldnesse
with
men
.
Goe
to
Christ
to
free
us
from
corruption
.
Avoyd
●ccasion●
.
The
office
of
Christ
by
his
Spirit
.
Difference
betweene
the
Law
,
and
the
Gospell
.
In
the
number
.
no
envy
in
Spirituall
things
.
In
the
evidence
.
Efficasie
.
Foure
excellencies
in
the
covenant
of
grace
since
Christ.
Freedome
.
Clearnesse
.
Intention
.
Extention
.
Three
parts
of
the
Text.
Happinesse
of
man
in
two
things
.
Doct.
The
mercie
of
God
his
glory
.
Glory
what
?
Excellency
.
Evidence
.
Victory
.
Witnesse
.
Severall
attributes
shine
on
severall
occasions
.
All
attributes
terrible
without
mercie
.
Why
men
are
enemies
to
Gods
free
grace
.
The
glory
of
God
in
the
Gospell
greater
than
that
in
Adam
.
The
glory
of
God
in
Gospell
above
that
in
Creation
.
Gods
glory
to
man
more
than
to
Angels
.
1
Cor.
14.
The
glory
of
Gods
mercy
shineth
in
Christ.
To
imbrace
this
mercy
.
God
joynes
our
good
with
his
glory
.
To
admire
the
love
of
God.
We
may
glory
in
Gods
love
without
danger
.
Glorious
mercy
will
satisfie
conscience
.
Comfort
from
Gods
mercy
.
How
we
may
looke
at
our
owne
Salvation
.
How
to
thinke
of
mercy
in
temptation
.
Often
offences
exclude
not
from
mercy
.
How
God
shewed
Moses
his
glory
.
Exhortation
to
accept
mercy
.
When
we
account
grace
glorious
.
Necessity
of
the
Gospell
.
God
condescends
in
giving
the
Gospell
.
Motions
of
the
Spirit
in
men
unconverted
.
God
must
be
seene
in
some
glasse
.
God
hath
ingaged
himselfe
by
his
promise
.
We
cannot
see
Divine
things
but
in
a
glasse
.
Sight
,
weak
here
,
perfect
in
heaven
.
Our
soules
helped
by
our
sences
.
What
makes
spirituall
things
difficult
.
Vse
of
a
glasse
.
To
helpe
weake
sight
.
Sacraments
glasses
.
Degrees
of
sight
.
In
the
creatures
.
In
the
Word
.
Of
Christ
in
the
flesh
.
Of
faith
.
Faith
compared
to
sight
.
It
is
the
noblest
sence
.
It
is
largest
It
is
the
surest
.
It
is
most
working
.
Vse
.
How
to
keepe
the
eye
of
the
soule
cleare
.
To
●ixe
it
on
the
object
.
Remoove
hinderances
.
Inward
.
Outward
.
Spirituall
sight
presered
by
hearing
.
The
best
glasse
to
know
Christ
in
.
The
vayle
tooke
away
.
But
in
part
.
Two
fold
use
of
a
vayle
.
Why
men
see
not
though
the
Gospell
be
unvailed
.
Boldnesse
in
the
Gospell
.
Feare
taken
away
by
the
Gospell
.
Boldnesse
in
sinne
weakneth
boldnesse
of
faith
How
to
●ecov●r
boldnesse
with
God.
Comfort
in
community
in
Religion
To
labour
for
union
.
Necessity
of
a
chang
.
Simil.
Reasons
why
our
nature
m●st
be
changed
.
Because
naturally
we
are
opposite
to
God.
Simile
.
Change
double
.
We
cannot
●lse
be
fitted
for
heaven
.
Every
true
Christian
desires
it
.
A
change
in
Sanctification
as
well
as
justification
.
We
can
performe
no
holy
action
else
.
The
change
especially
on
the
will.
God
qualifies
whom
he
dignifies
.
All
good
in
Christ
opposite
to
the
ill
in
Adam
.
Why
the
〈◊〉
of
Gods
children
is
un●lt●rable
.
Why
Christ
changeth
us
into
his
Image
.
He
is
a
powerfull
head
and
husband
.
We
are
predestinate
to
his
likenesse
.
Christs
end
is
to
destroy
sathans
work
in
us
.
We
could
have
no
communion
with
Christ
else
.
To
stu●●dy
Christ.
Christs
carriage
.
Toward
his
friends
.
To
weake
Christians
.
To
those
that
had
but
seeming
grace
To
his
Father
.
To
himselfe
.
To
his
enemies
.
To
the
Devill
.
To
Hypocrites
.
How
to
reade
the
life
of
Christ
in
the
Gospell
.
The
more
we
are
like
Christ
the
more
beloved
of
God.
And
of
one
another
.
Simil.
Who
keepe
Christ
alive
in
the
world
.
How
we
come
to
be
like
Christ.
How
we
are
dead
and
risen
with
Christ.
Three
things
comfortable
to
us
in
Christs
death
.
Whence
hatred
of
sinne
proceedes
.
How
to
know
if
we
be
changed
to
Christs
Image
.
Most
desire
to
be
changed
into
the
likenesse
of
the
world
.
Meditate
on
Christ.
The
sight
of
remainder
of
sin
.
Christ
all
in
all
in
changing
us
.
The
gift
of
the
Spirit
.
For
Christ.
From
Christ.
The
patterne
of
all
grace
from
Christ.
The
reasons
of
this
c●ange
from
Christ
To
see
all
that
is
good
and
comfortable
in
Christ
,
first
This
change
wrought
by
beholding
.
The
excellencie
of
the
glasse
of
the
Gospell
.
Vpon
what
ground
we
are
changed
by
beholding
.
Three
efficatious
sights
.
How
to
knoW
if
we
see
the
glory
of
God
as
we
ought
.
Love
workes
imitation
.
Repentance
a
turning
.
If
there
were
not
a
change
,
God
would
be
forsworne
.
Foure
degrees
of
the
glory
of
a
Christian.
Sin
makes
us
shamefull
.
Glorious
comforts
in
religion
.
Growth
in
grace
glory
.
The
glory
of
the
soule
in
heaven
.
Of
bodie
,
and
soule
at
the
resurrection
.
Grace
is
glory
.
It
is
Gods
image
.
Mans
perfection
.
Terible
to
al
opposites
.
Wisedome
.
Humility
.
Selfe
denia●l
.
Boldnesse
with
God.
Love.
Hope
.
The
glorious
condition
of
a
Christian.
Difference
betweene
a
Christan
and
another
man.
Why
the
world
despise
those
that
are
gracious
.
From
blindnesse
of
carnall
men
.
From
Saints
infirmities
.
It
is
but
a
forced
contempt
.
We
must
be
conformed
to
Christ.
Grace
in
others
either
imitated
or
envied
.
The
excellency
of
Christians
above
others
.
Two
sorts
of
carnall
men
.
To
labour
for
grace
that
we
may
be
glorious
.
No
man
glorious
but
a
Christian
.
Oppose
this
glory
to
the
base
esteem
of
carnall
men
.
Comfort
our selves
in
the
disparagements
of
the
world
.
To
know
whether
we
have
grace
by
our
esteeme
of
it
In
himselfe
In
others
.
The
state
of
grace
and
glory
,
both
goe
under
one
name
.
Heaven
must
be
begun
here
.
Comfort
,
that
grace
and
glory
have
the
same
name
.
Difference
betweene
the
state
of
the
godly
and
wicked
.
Grace
glorious
when
it
is
in
strength
.
Grace
of
a
growing
nature
.
From
our
disposition
.
From
Gods
purpose
.
Simil.
Grace
more
refined
in
aged
Christians
.
The
least
degree
of
grace
glory
in
respect
of
the
state
of
nature
.
To
labour
for
strength
of
grace
.
Priviledges
of
growth
in
grace
.
Not
to
be
discouraged
in
the
weaknesse
of
grace
.
God
leads
his
by
degrees
to
heaven
.
It
is
our
owne
fault
that
we
are
not
more
perfect
.
Not
to
be
discouraged
in
seeming
interruption
of
spirituall
growth
.
The
least
beginnings
and
the
perfection
of
grace
have
the
same
name
,
and
why
.
?
Simile
.
No
change
in
Heaven
.
Why
we
are
not
brought
to
per●●ction
here
.
Not
to
●●are
death
Degrees
in
the
glory
of
a
Christian.
A
part
of
heaven
to
know
the
glory
of
it
.
To
tr●
the
truth
of
our
graces
.
Christians
grow
when
they
thinke
they
doe
not
.
Why
God
brings
us
on
by
little
and
little
.
Not
to
decay
in
grace
Christians
compared
to
the
best
things
.
A
●icked
man
cannot
desire
heaven
.
Account
must
be
giv●n
for
examples
.
To
beare
the
reproach
of
Christ.
Vse
7.
To
be
thankfull
for
glory
beforehand
In
our
head
.
By
Faith.
In
the
first
fruites
.
The
work●
of
the
whole
Trinity
in
mans
salvation
.
Doct.
Doct.
Not
to
rest
too
much
in
outward
performances
.
The
Spirit
quickens
all
ordinances
.
The
Word
and
Spirit
compared
to
the
blood
and
arterie●
.
The
Spirit
in
Christ
,
naturall
and
mysticall
.
In
the
state
of
grace
we
must
looke
for
nothing
from
our selves
.
Comfort
in
want
of
goodnesse
in
us
.
When
men
trust
their
owne
strength
they
fall
.
Whether
we
have
the
Spirit
.
It
openeth
the
eyes
of
the
soule
.
It
discovers
Gods
love
.
It
sanctifieth
.
Slander
of
the
Papists
.
He
promotes
s●nctification
.
The
Spirit
a
Counsellor
.
It
abides
.
It
changeth
by
reasons
from
Christ
How
to
get
the
Spirit
.
By
hearing
the
Gospel
.
In
holy
Communion
.
Prayer
.
To
give
the
Spirit
of
God
his
d●e
.
Whence
the
glory
of
times
and
places
is
.
Why
more
are
converted
now
than
formerly
.
The
danger
of
unprofitablenesse
under
meanes
.
Spirituall
judgements
●errable
.