Patience and its perfect work under sudden & sore tryals
Goodwin, Thomas, 1600-1680.
1666
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Patience and its perfect work under sudden & sore tryals
Goodwin, Thomas, 1600-1680.
[2], 170, [1] p.
Printed by S. Simmons, for Rob. Duncomb, to be sold at his shop ...,
London :
1666.
Attributed by Wing and NUC pre-1956 imprints to Thomas Goodwin.
Errata: p. [1] at end.
Imperfect: tightly bound and torn.
Reproduction of original in the Union Theological Seminary Library, New York.
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eng
Patience.
Conduct of life.
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PATIENCE
AND
IT
S
Perfect
Work
,
UNDER
SUDDEN
&
SORE
TRYALS
.
LONDON
,
Printed
by
S.
Simmons
,
for
Rob.
Duncomb
,
to
be
sold
at
his
Shop
in
Duck-lane
,
1666.
PATIENCE
AND
ITS
PERFECT
WORK
:
Meditated
,
and
Written
that
Week
the
Deplorable
Fire
was
at
London
,
and
upon
That
Occasion
,
Upon
this
Scripture
Chap.
1.
James
a
servant
of
God
,
and
of
the
Lord
Jesus
Christ
,
to
the
twelve
Tribes
which
are
scattered
abroad
,
Greeting
.
My
Brethren
,
count
it
all
joy
when
ye
fall
into
divers
temptations
,
Knowing
this
,
that
the
trying
of
your
faith
worketh
Patience
.
But
let
Patience
have
HE●…
perfect
work
,
that
ye
may
b●
perfect
and
entire
,
wanting
n●thing
.
If
any
of
you
lack
wisdom
,
〈◊〉
him
ask
of
God
,
that
giveth
all
men
Liberally
,
and
up●●●●…
not
:
and
it
shall
〈◊〉
〈◊〉
him
.
CHristian
Patience
is
m●
Subject
:
and
the
Pe●fect
work
of
Patience
〈◊〉
4.
But
as
an
Introduct●on
thereunto
,
I
must
first
ope●
some
things
of
the
words
in
〈◊〉
1
,
2.
§
.
1
As
to
the
PERSONS
〈◊〉
writes
to
,
they
were
[
the
Twelve
Tribes
scattered
]
that
had
bee●
and
were
bereft
of
their
inheritance
,
in
their
native
Countrey
and
quitting
that
,
had
betak●●
themselves
to
banishment
;
mu●titudes
of
them
,
(
I
doe
not
sa●
all
)
as
appeares
Acts
8.
1.
And
at
that
time
there
was
a
great
Persecution
against
the
Church
which
was
at
Jerusalem
,
and
they
were
[
all
scattered
]
abroad
thorowout
all
the
Regions
of
Judea
&
Samaria
,
except
the
Apostles
.
And
Acts
〈…〉
.
We
find
them
travell'd
as
far
as
Phaenice
,
Cyprus
,
Antioch
;
who
went
from
thence
afterwards
into
other
Countreys
.
The
other
Apostle
who
wrote
to
the
same
Persons
comforts
them
with
this
:
(
1
Epistle
1.
v.
4.
)
That
they
were
begotten
again
to
a
better
Inheritance
,
then
that
of
Canaan
,
which
now
they
were
deprived
of
.
2.
I
observe
,
that
though
these
had
been
made
,
thus
sufficiently
destitute
,
and
desolate
already
,
and
driven
from
house
&
home
,
to
seek
their
livelyhoods
,
with
their
families
,
in
forraign
countreys
,
that
yet
still
,
great
and
pressing
troubles
and
miseries
did
follow
them
,
as
one
wave
doth
after
another
;
they
were
continually
falling
into
divers
and
sundry
tentations
of
all
sorts
.
God
tryes
us
every
moment
,
as
in
Job
;
we
are
chastned
every
morning
,
and
killed
,
(
that
is
,
in
danger
of
death
)
all
day
long
,
as
Rom.
8.
God
had
not
yet
done
with
these
.
3.
He
utters
the
strongest
Paradox
upon
this
occasion
that
ever
was
,
or
can
be
uttered
.
And
begins
with
it
v.
2.
My
Brethren
,
Count
it
all
joy
when
ye
fall
into
divers
temptations
.
Thus
bluntly
and
abruptly
without
any
mollifying
preface
,
or
sweetning
Introduction
(
unless
that
of
[
My
Brethren
]
)
to
make
way
for
it
.
The
fore
part
[
Count
it
all
joy
]
seems
to
carry
a
morall
contradiction
in
the
face
of
it
unto
the
latter
part
[
When
ye
fall
into
divers
tentations
.
]
And
this
latter
seems
to
put
an
impossibility
upon
the
former
;
which
is
the
duty
exhorted
unto
.
Let
us
consider
every
word
of
each
.
§
.
1.
Were
it
simply
,
that
they
are
called
upon
to
REJOYCE
:
how
uncouth
is
this
to
men
in
that
posture
and
Circumstance
they
are
suppos'd
fallen
into
!
Well
,
but
yet
Count
it
joy
(
sayes
he
)
:
not
only
moderate
,
keep
in
,
and
smother
your
contrary
passions
;
which
was
the
highest
lesson
,
that
Phylosophy
,
and
the
Stoicks
,
the
best
of
Philosophers
,
had
taught
.
But
the
Gospel
calls
upon
us
Therefore
&c.
or
[
for
]
and
upon
these
[
Tentations
]
to
rejoyce
.
[
Count
it
joy
]
that
's
the
First
.
2.
All
joy
.
The
highest
joy
:
for
so
all
joy
must
needs
be
supposed
to
be
.
3.
And
this
,
not
when
they
should
see
by
experience
,
the
glorious
issue
and
event
these
tentations
doe
produce
:
But
to
Account
it
all
joy
,
afore
hand
;
as
if
they
were
possessed
of
what
God
promiseth
shall
be
the
assured
and
expected
end
;
and
to
be
aforehand
as
sure
of
it
,
as
if
they
had
it
already
.
4.
'T
is
not
when
they
are
Assaulted
with
troubles
,
but
when
tentations
are
actually
broken
in
upon
them
,
and
they
lye
under
them
.
5.
Nor
yet
,
when
they
are
led
into
them
by
steps
;
or
had
met
with
them
as
in
their
way
:
But
when
they
fall
into
them
.
'T
is
a
downfall
he
speaks
of
,
and
that
suddenly
;
at
once
;
and
utterly
unexpected
,
by
them
.
6.
Not
when
you
fall
into
one
or
Two
,
but
into
Many
Tentations
:
as
elsewhere
,
the
word
[
divers
]
here
,
is
Translated
,
1
Pet.
1.
7.
Manifold
:
And
Many
is
imported
in
Manifold
.
7.
And
those
not
of
one
sort
,
or
kinde
,
but
[
Divers
]
and
so
of
severall
sorts
,
As
in
Good
name
,
reproach
,
Revilements
:
Divers
also
asto
their
Bodyes
,
Souls
:
their
relations
,
and
families
,
Friends
,
wives
,
children
:
Inward
,
outward
man.
8.
When
you
fall
into
them
:
as
into
a
Pit
and
snare
,
and
so
they
falling
round
about
you
;
so
as
you
have
nothing
to
stand
or
leane
upon
,
but
all
about
you
,
falls
with
you
,
and
under
you
,
so
as
in
all
outward
appearance
,
ye
are
sunk
,
and
overwhelmed
with
the
ruines
.
In
this
case
to
Count.
IT
ALL
JOY
,
to
shout
as
men
in
harvest
,
or
that
have
gotten
great
spoyles
:
when
their
miseries
are
so
great
,
that
they
cannot
be
endured
,
that
yet
their
joy
must
be
so
great
,
as
more
cannot
be
expressed
.
This
is
the
hardest
duty
,
that
ever
was
required
of
the
distressed
hearts
of
men
.
And
yet
God
would
not
require
it
,
if
it
were
not
attainable
;
and
it
is
attainable
by
no
other
principles
,
but
of
Christianity
.
And
argues
,
that
our
Christian
Religion
(
which
is
the
only
true
wisdom
,
v.
5.
)
hath
so
Spiritfull
and
Soveraign
a
vertue
in
it
,
that
it
is
able
to
raise
Spirits
up
,
unto
Thus
high
and
glorious
a
pitch
,
and
perfection
in
this
life
.
§
.
But
they
might
say
,
you
have
propounded
this
hard
and
strange
duty
to
us
:
what
ground
is
there
,
that
may
rationally
,
and
effectually
perswade
,
and
bring
our
hearts
to
it
?
what
considerations
,
that
may
procure
us
this
joy
;
and
how
may
we
be
wrought
up
to
it
?
For
God
never
gave
any
commandment
,
but
there
was
a
full
and
sufficient
ground
,
and
reason
to
enforce
it
.
He
gives
them
two
Grounds
:
One
at
the
3.
and
4.
v.
Knowing
this
that
the
trying
of
your
faith
worketh
patience
.
But
let
Patience
have
it's
perfect
Work
,
that
ye
may
be
perfect
and
entire
,
wanting
Nothing
.
This
is
a
Ground
,
from
what
,
in
this
life
.
The
other
is
at
the
12.
v.
Blessed
is
the
man
that
endureth
tentation
:
for
when
he
is
tryed
he
shall
receive
the
Crown
of
life
.
This
is
the
reward
that
follows
in
the
life
to
come
.
In
the
hope
,
and
expectation
of
which
,
you
may
count
it
all
joy
,
that
Now
you
are
tryed
:
for
the
end
and
issue
of
them
is
a
Crown
of
Glory
,
which
these
doe
work
,
as
2
Cor.
4.
17.
For
our
light
affliction
,
which
is
but
for
a
moment
,
worketh
for
us
,
a
far
more
exceeding
and
eternal
weight
of
Glory
.
§
.
I
Begin
with
the
first
,
what
ground
there
is
in
this
life
,
to
cause
us
to
rejoyce
in
such
tentations
.
This
,
in
the.
3.
and
4.
verses
.
[
Knowing
]
that
is
deeply
considering
and
weighing
this
principle
,
of
our
Christian
profession
,
that
the
trying
of
your
faith
works
Patience
.
That
's
one
and
the
first
.
In
which
,
the
Apostle
tacitely
supposeth
this
maxime
,
and
builds
upon
the
supposition
of
it
;
it
lyes
at
the
bottom
,
and
yet
is
enough
implyed
.
It
is
this
:
That
to
have
our
Graces
,
especially
to
have
our
Faith
and
Patience
,
tryed
,
and
drawn
forth
and
exercised
in
us
,
to
the
glory
of
God
,
is
the
greatest
blessedness
of
a
Christian
in
this
life
.
That
this
is
the
bottom
Ground
,
is
evident
:
For
why
else
should
he
propose
and
hold
forth
this
,
of
all
other
,
with
a
[
For
]
or
Particle
that
gives
the
reason
,
of
what
he
had
now
said
?
That
seeing
their
Faith
and
other
Graces
,
as
Patience
&c.
would
be
tryed
thereby
,
That
therefore
they
should
count
it
all
joy
.
(
My
Brethren
)
If
we
had
eyes
to
see
,
&
to
consider
it
,
we
might
know
,
that
as
to
have
grace
that
accompanies
salvation
,
is
the
greatest
mercy
can
befall
any
one
in
the
world
:
so
to
have
that
Grace
tryed
and
exercised
,
and
drawn
forth
to
the
utmost
,
is
a
thing
of
the
greatest
moment
,
the
greatest
spiritual
priviledg
that
can
come
to
us
,
after
that
we
have
that
Grace
.
And
therefore
when
Trials
come
,
we
are
to
think
with
our selves
,
now
,
will
my
graces
be
tryed
;
now
,
is
that
befal'n
me
which
will
do
it
:
this
ought
to
be
matter
of
the
greatest
joy
to
me
.
For
from
this
Ground
,
and
reason
it
is
,
that
the
Apostle
bids
them
Count
it
all
joy
.
And
hereupon
it
is
,
(
for
no
other
doth
he
mention
here
)
this
alone
being
the
greatest
advantage
,
that
a
Christian
is
capable
of
,
in
this
life
:
And
in
this
life
,
only
it
is
,
that
Grace
is
exercised
.
And
the
Reason
of
it
lyes
in
this
,
that
for
Grace
to
approve
it self
to
God
in
a
way
of
the
greatest
well-pleasing
to
him
;
and
so
as
to
come
to
be
approved
of
by
God.
And
for
a
mans
sincerity
,
to
have
Gods
approbation
and
testimonial
,
as
to
Abraham
,
now
I
know
thou
fearest
me
;
This
is
the
greatest
priviledge
,
a
Saint
can
have
:
and
this
ought
to
be
matter
of
the
greatest
comfort
.
And
is
our
greatest
Glory
,
according
unto
that
,
2
Cor.
10.
17.
He
that
glorieth
,
let
him
glory
in
the
Lord
,
which
he
there
speaks
in
reference
unto
what
follows
in
v.
18.
For
not
he
that
commendeth
himself
is
approved
,
but
whom
the
Lord
commendeth
.
Both
which
the
Apostle
spake
,
as
that
which
he
comforted
himself
,
withall
,
yea
and
gloried
in
,
even
the
Lords
approving
of
him
.
Job
also
comforted
himself
with
this
:
Chap.
23.
10.
When
he
hath
tryed
me
I
shall
come
forth
as
gold
.
The
Apostle
saith
,
the
tryal
of
your
Faith
is
more
precious
then
Gold
:
and
he
speaketh
it
of
the
very
instrument
,
or
meanes
,
by
which
,
your
Graces
are
tryed
;
the
very
Chalcining
Pot
,
or
the
Fire
,
whereby
it
is
tryed
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
his
word
is
)
Even
that
is
more
precious
then
gold
.
Then
much
more
the
Graces
that
are
tryed
.
And
therefore
the
Apostle
by
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
intends
,
and
means
,
these
very
afflictions
,
and
tentations
,
by
which
we
are
tryed
:
They
are
the
Refiners
Pot
,
and
Fire
.
You
would
rejoyce
,
if
you
had
so
much
gold
given
you
:
Then
rejoyce
,
that
you
have
so
much
affliction
,
to
try
your
Gold.
That
your
graces
are
so
highly
valued
by
God
,
is
the
reason
,
why
he
tryes
them
;
he
would
not
be
at
the
pains
and
cost
of
it
,
else
.
And
they
being
tryed
,
and
holding
to
be
right
,
and
true
gold
indeed
,
they
have
thereupon
his
approbation
upon
that
tryal
;
and
he
sets
his
Royal
Tower
Stamp
,
and
mark
upon
them
;
secretly
in
this
life
,
and
the
same
will
openly
appear
,
to
all
the
world
,
at
latter
day
,
so
in
1
Pet.
chap.
1.
6
,
7.
Wherein
ye
greatly
rejoyce
,
though
now
for
a
season
(
if
need
be
)
ye
are
in
heaviness
through
manifold
temptations
.
That
the
tryal
of
your
faith
,
being
much
more
precious
then
of
Gold
,
that
perisheth
,
though
it
be
tryed
with
Fire
,
might
be
found
unto
[
praise
,
and
honour
,
and
glory
,
]
at
the
appearing
of
Jesus
Christ
.
It
will
be
found
unto
praise
,
then
:
but
it
is
unto
praise
,
afore
God
,
now
,
as
much
as
it
will
be
,
then
.
He
mentions
Faith
[
For
the
tryal
of
your
Faith
]
in
the
first
and
chief
place
,
as
that
grace
,
which
is
the
most
tryed
;
and
as
that
,
which
being
tryed
,
sets
all
the
rest
on
work
.
(
I
need
not
much
insist
on
it
)
It
is
Faith
,
that
shall
be
counted
for
honour
and
glory
at
that
day
,
having
been
tryed
.
It
is
Faith
which
bears
,
and
by
which
we
bear
the
stress
of
all
tentations
.
It
is
Faith
,
by
which
we
overcome
,
1
John
5.
This
is
the
victory
which
we
have
over
the
world
,
v.
4.
even
our
Faith.
Who
is
he
that
overcomes
the
World
?
He
that
believeth
,
&c.
v.
5.
§
.
A
second
and
more
particular
Principle
,
or
Maxim
(
which
concerns
this
life
,
and
should
cause
us
to
rejoyce
)
is
,
that
Faith
,
being
tryed
,
works
PATIENCE
,
and
that
if
Patience
have
its
perfect
work
,
it
will
make
us
perfect
Christians
.
[
But
let
Patience
have
her
perfect
work
,
that
〈◊〉
may
be
perfect
and
entire
wanting
nothing
.
]
He
enlargeth
no
further
upo●
Faith.
Onely
gives
it
,
the
honour
,
that
it
is
the
mother
Grace
and
of
Patience
especially
,
whe●
it self
is
tryed
.
But
he
ha●
no
sooner
mentioned
Patience
but
he
runs
out
upon
That
and
falls
upon
the
greate●●
Encomium
,
and
praises
of
it
▪
Let
Patience
have
its
perfec●
work
,
and
it
will
make
you
perfect
Now
there
is
no
occasion
,
o●
room
nor
work
for
Patience
,
unless
there
be
Tentations
.
An●
Patience
its
work
is
but
so
far
as
the
affliction
proves
to
be
.
S●
then
,
his
second
Argument
run
upon
this
principle
.
That
the
ful●
work
of
Patience
in
our
souls
is
of
all
other
Graces
,
the
highest
perfection
of
a
Christian
:
and
therefore
count
it
all
joy
to
fall
into
tentations
:
for
thereby
you
will
have
that
grace
,
drawn
forth
to
the
fullest
length
,
wound
up
to
the
highest
peg
;
which
is
not
done
,
unless
tentaons
be
answerable
.
And
in
all
your
tryals
let
it
but
have
its
swindge
,
its
perfect
work
,
and
it
will
make
your
persons
perfect
,
that
is
,
as
perfect
,
as
in
this
life
,
you
can
be
made
.
§
.
Quest
.
But
in
what
respect
doth
it
make
us
perfect
?
Answ
.
Not
only
in
this
sence
(
for
there
is
a
double
sence
of
that
speech
)
Either
,
1.
As
if
when
we
had
exercised
all
other
Graces
,
but
yet
have
not
had
occasion
for
this
one
;
that
when
this
shall
be
added
,
that
then
,
they
should
be
perfect
Christians
.
But
this
is
not
the
meaning
,
for
this
may
be
said
of
any
other
Grace
:
As
if
a
man
hath
exercised
all
other
Graces
,
if
he
begins
to
exercise
any
one
new
Grace
,
it
may
be
said
there
is
a
perfection
in
this
respect
.
As
when
he
says
to
the
Corinthians
,
As
you
have
abounded
in
every
other
Grace
,
so
abound
in
this
also
.
But
there
is
another
sence
,
and
that
is
his
scope
here
,
Which
is
not
to
extol
a
perfection
in
common
with
other
Graces
,
but
a
singular
perfection
to
be
attributed
to
Patience
,
that
in
this
respect
,
it
makes
a
man
eminently
perfect
.
For
his
scope
is
to
comfort
them
against
the
greatest
trials
,
and
occurrences
of
their
lives
,
[
Tentations
:
]
And
therefore
a
singular
and
special
Encomion
is
attributed
herein
,
unto
Patience
,
which
is
the
shield
against
them
.
My
Brethren
,
to
give
the
full
sence
of
this
,
I
will
make
a
supposition
.
Suppose
a
Christian
to
have
had
the
priviledge
,
to
have
lived
in
the
exercise
of
all
Graces
,
in
a
way
of
acting
,
or
of
an
active
life
;
As
to
have
lived
in
sweet
communion
with
God
,
and
to
have
walked
in
the
light
of
Gods
countenance
all
the
day
:
And
withall
to
have
had
the
opportunity
of
doing
good
,
and
accordingly
to
have
done
much
good
,
in
an
active
Way
:
as
having
been
abundant
in
good
works
,
holy
duties
,
Praying
,
Reading
,
holy
Conference
,
&c.
But
yet
all
this
while
with
a
freedom
from
suffering
;
so
as
he
hath
not
had
the
suffering
part
yet
;
so
as
there
hath
been
no
need
for
,
or
use
of
Patience
:
Suppose
another
Christian
,
who
hath
been
obstructed
,
&
hindred
,
and
kept
from
such
an
active
life
of
doing
good
,
with
that
freedom
spoken
of
,
but
the
dispensation
of
God
,
hath
disposed
him
to
a
suffering
life
,
all
his
days
,
and
confined
him
thereunto
,
and
therein
his
Patience
hath
been
exercised
under
all
sorts
of
tentations
:
And
then
withall
suppose
that
Patience
,
with
all
those
gracious
dispositions
of
heart
that
are
proper
to
it
,
hath
had
its
free
and
full
passage
,
thorow
his
heart
(
such
as
I
shall
hereafter
describe
)
hath
had
its
operations
,
all
sorts
of
ways
,
according
as
his
afflictions
have
been
.
Thi●
alone
would
so
draw
out
and
exercise
all
Graces
,
and
head
them
that
you
would
say
,
this
man
is
perfect
Christian
;
shall
I
say
mor●
perfect
then
the
other
?
at
leas●
the
text
says
,
that
this
makes
him
a
perfect
man.
Or
again
,
if
you
will
suppose
one
that
hath
been
very
active
i●
the
foregone
part
of
his
life
,
and
done
God
great
service
,
with
a●
enlarged
heart
;
and
that
at
last
after
he
hath
done
the
will
o●
God
,
further
to
crown
all
,
God
will
exercise
this
mans
Patience
with
great
sufferings
;
and
draweth
it
forth
according
to
these
his
tryals
,
that
man
is
perfect
every
way
:
and
he
lack't
till
then
,
that
which
is
his
greatest
perfection
:
and
he
was
not
before
,
every
way
accomplish't
.
For
Proofe
:
That
Patience
is
the
eminent
perfection
of
a
Christian
.
§
.
ITAke
the
Instance
of
our
Lord
and
Saviour
Jesus
Christ
.
What
was
Christs
perfection
?
He
had
been
perfect
in
all
active
obedience
,
compleat
in
all
Graces
,
yet
the
Glory
of
his
perfection
is
put
upon
his
sufferings
and
his
Patience
,
Heb.
2.
10.
For
it
became
him
for
whom
are
all
things
,
and
by
whom
are
all
things
,
in
bringing
many
Sons
unto
Glory
,
to
make
the
Captain
of
their
salvation
[
PERFECT
through
sufferings
.
]
This
of
Patient
enduring
was
,
that
,
which
enhaunsed
and
exalted
his
obedience
so
,
Phil.
2.
He
humbled
himself
and
was
obedient
to
death
,
&c.
This
of
patient
enduring
was
obedience
learned
,
Heb.
5.
8.
Though
he
was
a
Son
,
yet
he
[
learned
obedience
]
by
what
he
suffered
.
The
Active
part
of
obedience
was
natural
to
him
,
he
being
as
the
Natural
Son
,
the
Holy
One
of
God
:
having
the
Law
of
God
in
his
heart
,
and
it
was
his
delight
,
his
meat
and
drink
to
doe
his
will.
That
is
,
this
was
natural
to
him
:
But
for
him
to
suffer
,
who
was
the
Son
,
and
so
to
be
patient
in
suffering
,
who
was
so
great
a
Person
,
this
was
to
be
learned
,
as
that
which
was
improper
for
such
a
Person
,
The
Son
:
And
yet
(
as
I
may
say
)
this
perfected
the
natural
accomplishments
of
him
;
this
was
a
lesson
out
of
the
rode
,
utterly
uncouth
,
and
extravagant
;
He
must
goe
to
schoole
therefore
to
learn
this
:
For
so
that
text
implyes
,
this
he
was
to
learn
,
as
that
which
would
perfect
him
,
above
all
.
And
so
indeed
to
this
purpose
,
it
follows
in
the
9.
ver
.
Being
made
perfect
,
that
is
by
what
he
suffered
(
as
in
the
verse
afore
,
and
chap.
2.
He
had
also
said
.
)
And
as
that
which
did
perfect
him
,
more
then
all
his
other
obedience
,
and
rendred
him
more
acceptable
to
his
Father
:
Now
it
was
his
Patience
,
and
enduring
,
wherein
,
that
his
obedience
Principally
lay
:
which
accordingly
is
so
often
spoken
of
him
,
as
Heb.
12.
2
,
3.
He
endured
the
Cross
,
and
v.
2.
He
endured
such
contradictions
of
sinners
,
v.
3.
the
same
word
that
here
is
used
for
Patience
:
that
the
Verb
,
this
the
Nown
.
Enduring
is
put
to
express
Patience
:
And
is
the
word
used
up
and
down
the
New
Testament
,
and
in
this
Epistle
most
,
to
express
Patience
by
,
as
chap.
1.
v.
12.
chap.
5.
v.
8
,
10
,
11.
Now
Christ
did
so
endure
.
He
was
led
as
a
sheep
to
the
slaughter
,
he
opened
not
his
mouth
.
Hogs
cry
,
but
sheep
make
no
din
,
when
led
to
the
slaughter
;
or
when
their
throats
are
cut
.
And
this
was
Christs
Proper
,
and
Super
perfection
,
who
is
therefore
proposed
as
an
example
of
suffering
and
Patience
,
to
us
,
and
likewise
of
that
glorious
end
and
issue
,
of
it
,
in
these
words
of
that
chap.
5.
11.
Ye
have
heard
of
the
patience
of
Job
.
[
And
you
have
seen
the
end
of
the
Lord
]
namely
of
the
Lord
CHRIST
.
Which
many
of
these
Jews
,
he
wrote
to
,
had
seen
with
their
eyes
;
or
it
was
transacted
in
their
times
,
and
so
in
their
view
:
they
saw
him
suffer
,
and
they
see
him
crowned
with
Glory
and
Honour
,
Heb.
2.
That
was
the
END
of
our
Lord
,
and
his
sufferings
,
which
made
him
perfect
.
And
as
it
was
Jesus
Christs
perfection
,
so
it
was
of
the
most
eminent
Saints
.
Look
again
into
this
Epistle
,
chap.
5.
v.
11.
and
you
find
the
primitive
principle
that
was
in
Vogue
to
be
,
[
Behold
we
count
them
happy
which
endure
]
(
it
is
still
the
same
word
which
is
used
for
Patience
,
as
was
said
)
that
is
,
we
Christians
generally
esteem
them
the
happiest
men
in
the
world
,
that
are
most
exercised
with
sufferings
,
and
armed
with
patience
to
endure
them
.
They
are
happy
to
a
[
BEHOLD
!
]
and
so
to
a
perfection
,
in
our
common
esteem
.
Behold
WECOVNT
them
happy
.
It
was
a
common
cryed
up
maxim
,
amongst
them
in
those
Times
,
and
the
thing
it self
in
greatest
request
.
Then
3.
Take
the
Prophets
for
an
example
(
says
he
)
chap.
5.
10.
He
commends
them
also
for
their
Patience
,
as
well
as
for
their
Prophecies
:
And
though
he
describes
them
by
this
Character
,
and
Periphrasis
,
that
have
spoken
in
the
name
of
the
Lord
:
yet
that
was
but
to
set
out
and
celebrate
the
example
of
their
sufferings
and
Patience
,
the
more
.
He
sets
the
Crown
upon
the
head
of
that
Grace
:
Nor
doth
he
mention
any
of
the
good
they
had
done
▪
Nothing
of
that
,
but
their
sufferings
only
.
And
then
by
name
,
he
instanceth
in
Job
.
God
boasted
of
him
to
Satan
,
for
his
former
active
life
in
holiness
:
but
you
have
no
mention
of
that
by
the
Apostle
,
nor
in
the
New
Testament
,
but
he
cryes
him
up
for
his
suffering
,
and
his
Patience
,
only
,
as
that
which
had
endeared
him
to
God
,
more
then
all
the
former
part
of
his
life
.
Lastly
,
take
the
Apostles
:
The
Apostle
in
the
Revel
.
puts
it
into
his
Coat
of
Armes
,
as
a
piece
of
his
Nobility
,
and
a
part
of
his
Herauldry
.
I
John
who
am
your
Brother
and
Companion
in
Tribulation
,
and
in
the
Kingdom
[
and
Patience
]
of
Jesus
Christ
.
Now
upon
all
these
grounds
,
if
you
be
true
,
and
right
Christians
,
and
know
(
as
the
Apostles
word
is
)
how
to
put
a
due
estimate
upon
what
is
your
greatest
interest
and
priviledg
in
this
life
,
(
viz.
the
proof
and
tryal
of
your
Graces
,
and
of
this
Grace
of
Patience
above
all
,
as
the
highest
perfection
of
a
Christian
;
yea
of
Christ
himself
;
and
which
was
the
most
eminent
praise
of
Prophets
and
Apostles
)
if
you
value
your
being
rendred
,
most
pleasing
unto
God
,
then
count
it
all
Joy
when
you
thus
fall
into
tentations
.
For
now
you
have
God
and
Christ
,
the
great
,
the
chief
Master
Orderer
and
Designer
of
these
consticts
,
setting
his
most
gracious
eye
upon
you
,
pleasing
himself
to
behold
how
valiantly
,
wisely
,
and
gallantly
,
you
be
have
,
and
acquit
your selves
:
He
sits
in
Heaven
,
as
the
great
Spectator
of
these
Justs
and
Turnaments
,
which
are
to
him
as
Spectacles
which
are
sports
to
us
:
to
which
the
Apostle
alludes
,
1
Cor
4.
9.
For
I
think
that
God
hath
set
forth
VS
the
Apostles
last
,
〈◊〉
it
were
appointed
to
death
,
fo●
we
are
made
a
spectacle
unto
th●
World
,
and
to
Angles
,
and
to
Men
Rejoyce
therefore
as
good
Soldiers
would
,
to
enter
into
these
Lists
,
in
the
sight
of
their
Grea●
General
,
and
Emperour
,
whom
they
have
given
themselves
up
to
please
.
Thus
2
Tim.
2.
4.
〈◊〉
man
that
warreth
entanglet●
himself
with
the
affairs
of
thi●
life
,
that
he
may
[
PLEASE
HIM
,
who
hath
chosen
him
:
TO
BE
A
SOLDIER
.
]
Therefore
get
your
hearts
free
and
loose
from
all
those
entanglements
,
that
arise
from
adherency
to
the
things
of
this
world
;
from
inordinate
passions
●hat
cleave
unto
the
things
of
this
●ife
,
which
will
hinder
and
wea●en
you
,
as
to
a
bearing●he
●he
losses
and
crosses
you
meet
with
,
in
it
:
Knowing
also
,
that
●ou
cannot
please
the
Captain
of
●our
salvation
,
nor
approve
your
●elves
,
more
to
him
,
then
by
a
●atient
endurance
,
which
is
,
in
●he
words
afore
that
passage
,
in
●hat
place
to
Timothy
,
exhorted
●o
,
v.
3.
Therefore
endure
hardness
●s
a
good
Soldier
of
Christ
.
And
●n
its
Coherence
,
this
follows
,
[
it
●leaseth
your
General
to
see
it
.
]
And
in
the
1.
of
Col.
he
first
,
in
the
General
,
prayes
,
v.
10.
That
they
might
walk
worthy
of
the
Lord
●nto
ALL
PLEASING
.
Which
Pleasing
,
as
it
consisteth
in
fruit
fulness
in
good
Works
,
or
the
active
life
of
a
Christian
,
[
Being
fruitful
in
every
good
work
]
in
the
same
verse
:
So
,
i●
being
strengthened
with
all
might
unto
all
patience
,
and
long-suffering
;
as
that
,
which
is
the
second
,
and
chiefest
,
and
most
glorious
part
,
that
a
Christian
is
to
perform
,
to
consummate
the
other
;
And
which
therefore
requires
a
more
glorious
power
to
work
it
,
then
the
former
,
the
Active
part
did
,
as
verse
11
shewes
:
Strengthned
with
a
might
,
[
according
to
his
glorious
Power
,
]
unto
all
Patience
,
and
long-suffering
.
Thus
much
for
the
opening
o●
the
words
,
in
Order
to
that
I
am
more
setly
to
handle
,
which
followeth
.
I
I.
Section
.
I
have
Three
GENERAL
HEADS
to
treat
of
.
1.
What
Patience
is
.
2.
How
Patience
is
wrought
.
3.
What
it
is
for
Patience
to
have
a
perfect
Work.
I.
HEAD
.
What
the
Grace
of
Patience
is
.
§
.
TAke
it
at
large
,
that
is
,
in
the
full
Comprehension
of
it
.
It
is
a
constant
persisting
,
whether
to
doe
the
will
of
God
without
fainting
,
or
to
suffer
the
will
of
God
with
submission
,
and
quietness
,
and
cheerfulness
,
to
the
end
of
a
mans
dayes
.
And
thus
taken
,
it
respects
doing
as
well
as
suffering
.
The
good
Ground
is
said
to
bring
forth
its
fruit
,
All
its
fruit
with
Patience
,
in
the
Parable
of
the
Sower
.
It
respects
,
§
.
First
,
Doing
the
will
of
God
Rom.
2.
7.
To
them
who
by
patient
continuance
[
in
well
doing
(
The
Greek
is
The
Patience
of
good
work
)
seek
for
glory
and
honour
,
&c.
And
the
Reason
,
why
Patienc●
is
required
to
every
good
work
is
because
there
is
a
difficult●
that
accompanies
every
duty
,
and
to
the
putting
forth
of
every
grace
:
that
we
need
have
Patienc●
to
perform
the
duty
constantly
and
to
continue
in
the
practice
o●
that
grace
:
There
is
a
difficulty
not
only
from
our
own
corruption
,
unto
which
the
Commands
o●
God
are
grievous
;
but
from
th●
circumstances
of
times
,
places
,
persons
,
we
live
in
,
and
amongst
,
though
they
should
not
persecute
.
As
not
to
run
into
the
same
excess
of
riot
,
to
speak
or
doe
what
,
we
know
,
doth
not
please
the
company
we
are
in
:
Thus
to
be
Chast
in
Sodom
,
was
to
Lot
a
tryal
:
to
condemn
the
world
,
by
a
different
carriage
;
as
in
being
stricter
then
others
on
the
Lords
day
,
or
in
family
duties
,
&c.
to
cross
the
stream
:
to
be
singular
,
and
the
like
.
Heb.
12.
12.
Lift
up
the
hands
which
hang
down
,
and
the
feeble
knees
:
Wherein
I
observe
,
that
in
doing
good
in
any
kind
,
we
are
not
only
lame
creatures
,
and
walk
as
those
that
halt
,
which
breeds
an
aukerness
,
unto
any
duty
:
but
further
,
we
are
apt
by
reason
thereof
to
turn
out
of
the
way
(
as
there
)
if
rugged
:
The
members
we
should
walk
withall
are
feeble
:
our
hands
we
should
act
with
,
are
hanging
down
:
And
so
the
performance
hath
a
difficulty
.
To
goe
up
the
hill
of
good
duties
(
though
private
and
personal
)
without
weariness
,
to
keep
strait
paths
,
not
to
pick
and
choose
our
way
,
and
not
to
baulk
the
way
,
or
work
,
which
God
finds
us
to
doe
:
especially
not
to
faint
,
towards
the
end
,
when
we
come
to
the
brow
of
the
hill
.
These
all
have
a
wearisomness
in
them
.
Now
that
which
principally
heartens
and
strengthens
us
to
all
this
,
is
Patience
,
as
in
v.
1.
he
had
prefaced
,
Let
us
run
with
Patience
the
Race
that
is
set
before
us
:
we
need
Patience
,
for
every
step
of
it
,
in
doing
as
well
as
in
suffering
;
And
in
the
verse
immediately
afore
that
exhortation
now
opened
,
(
't
is
verse
11.
)
the
Apostle
puts
and
devolves
an
even
and
quiet
walking
,
upon
Patience
,
obtained
first
by
suffering
,
in
these
words
.
Now
no
chastening
,
for
the
present
seemeth
to
be
joyous
,
but
grievous
:
nevertheless
afterwards
it
yieldeth
[
the
peaceable
fruits
of
righteousness
]
unto
them
which
are
exercised
thereby
.
So
as
a
quiet
resolute
and
strong
performance
of
all
the
duties
of
righteousness
,
is
from
Patience
,
and
is
much
the
fruit
of
that
Patience
we
get
by
chastisements
.
The
suffering
life
helps
and
contributes
much
to
the
active
life
:
for
as
there
is
a
Patience
required
in
doing
Gods
will
,
so
suffering
his
will
fits
the
heart
for
it
.
But
this
of
Patience
in
well
doing
,
is
not
in
strict
sence
,
that
Patience
,
which
is
here
,
in
my
●ext
,
to
be
understood
.
Patience
is
therefore
,
Second●y
,
God●n
●n
any
kind
.
And
this
,
doth
Patience
eminently
respect
:
And
that
is
the
Renowned
Patience
which
we
almost
every
where
meet
with
,
and
which
the
Text
calls
for
;
such
,
as
when
sudden
and
unexpected
Tryals
and
tentations
(
which
they
fall
into
)
fall
out
,
as
v.
2.
And
so
is
not
meant
of
the
difficulties
,
that
accompany
our
ordinary
constant
way
of
personal
walking
,
in
performing
the
duties
of
our
holy
profession
.
§
.
Object
.
But
you
will
say
,
My
sufferings
are
not
for
the
Gospel
(
as
theirs
here
intended
were
▪
but
they
are
meer
providenti●●
accidents
,
that
have
fallen
upo●
me
,
out
of
common
providence
,
and
but
such
as
befa●●
wicked
men
:
they
are
not
from
outward
persecution
,
for
Christ
sake
,
or
my
profession
,
but
from
Gods
hand
.
Answ
.
I
shall
answer
this
here
,
once
for
all
.
1.
The
words
of
this
ver●
Text
,
may
somwhat
relieve
us
hereion
:
for
it
is
[
tentations
]
at
large
,
that
are
spoken
of
;
and
tentations
arising
from
sudden
downfalls
into
miseries
,
and
so
of
any
kinde
:
he
doth
not
altogether
restrain
it
,
to
temptations
by
persecution
:
(
though
they
are
mainly
intended
:
)
but
it
may
,
and
ought
to
be
extended
,
to
other
providential
occurrences
:
And
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
used
for
Patience
,
signifieth
a
remaining
under
any
pressures
unbroken
,
and
whole
;
be
they
of
what
kind
soever
.
It
respects
indeed
afflictions
mainly
,
for
the
Gospel
,
yet
not
exclusively
,
to
afflictions
in
common
.
2.
In
the
prosecution
of
this
Argument
,
the
Apostle
doth
,
manifestly
,
carry
in
his
eye
,
other
Tentations
,
or
sufferings
,
then
from
Persecution
,
as
appears
from
the
Examples
he
alledgeth
,
to
press
them
,
to
this
Patience
.
For
among
others
,
and
above
all
others
,
he
brings
the
instance
of
Job
and
His
,
by
Name
only
,
as
well
as
of
the
Prophets
in
General
,
(
whom
Christ
says
,
they
persecuted
.
)
Thus
chap.
5.
11.
Ye
have
heard
of
the
patience
of
Job
.
His
alledging
the
Prophets
,
is
but
a
General
,
v.
10.
Take
the
Prophets
(
not
naming
any
)
for
an
example
of
suffering
,
and
of
Patience
.
But
that
of
JOB
singularly
,
and
by
name
:
Now
surely
he
would
not
cite
His
most
eminent
example
,
to
confirme
his
Exhortation
to
this
Patience
he
intended
,
of
one
,
whose
case
did
not
come
within
the
compass
,
and
dint
of
his
Exhortation
.
Let
us
therefore
have
recourse
to
Jobs
case
,
and
story
.
His
losses
were
but
providential
from
God.
The
Sabeans
,
and
Chaldeans
plundred
him
of
his
goods
,
and
slew
his
servants
.
And
the
fire
of
God
,
(
or
from
God
,
)
is
fallen
from
heaven
,
so
his
messengers
tell
him
,
chap.
1.
v.
16.
'T
is
true
,
't
was
the
Devil
out
of
spight
,
that
moved
them
that
did
it
:
but
they
did
it
,
not
in
a
way
of
Persecution
,
but
as
common
enemies
;
As
when
the
Clangs
of
one
countrey
break
in
upon
another
.
But
it
was
God
,
and
the
Devil
agreed
it
together
:
yea
,
and
't
was
God
gave
first
occasion
to
the
Devil
,
to
move
him
to
have
leave
to
doe
it
.
So
as
that
was
not
,
for
the
Gospels
sake
in
way
of
Persecution
:
nor
did
Job
at
all
know
of
that
transaction
between
God
and
Satan
,
not
all
that
while
his
Patience
was
in
the
exercise
of
it
:
But
took
all
as
the
hand
of
God
,
though
extraordinary
.
§
.
If
you
now
ask
a
description
of
Patience
,
as
it
thus
respects
suffering
the
will
of
God.
We
must
give
it
,
as
it
is
in
the
Word
of
God
,
in
the
height
,
for
that
is
the
Rule
it self
that
directs
to
it
:
and
not
lown
it
,
to
what
is
found
in
our
hearts
.
And
yet
that
which
afterwards
followes
,
and
will
confirm
every
tittle
of
it
,
is
drawn
mostly
,
from
examples
of
the
Saints
,
either
in
the
old
or
new
Testaments
:
which
shew
that
it
is
attainable
,
though
with
allowance
to
defects
,
which
accompany
all
Graces
in
this
life
.
It
is
a
constant
,
thankfull
,
joyfull
enduring
,
with
perseverance
to
the
end
of
a
mans
life
,
all
the
tryals
that
are
grievous
;
how
great
,
how
long
,
how
hopeless
soever
as
to
coming
out
of
them
:
mortifying
and
compescing
the
inordinacy
of
opposite
passions
,
as
Fear
,
Grief
,
Care
,
Anxiety
,
which
will
arise
upon
such
afflictions
:
with
submitting
to
Gods
will
,
for
Gods
glory
,
and
his
good
pleasure
,
sake
:
still
blessing
and
sanctifying
God
,
in
all
:
waiting
on
God
,
and
relieving
ones
self
by
Faith
,
in
what
is
to
be
had
IN
GOD
,
and
FROM
GOD
,
in
communion
with
him
,
and
from
his
love
,
in
this
life
:
In
expectation
also
of
that
Glory
,
which
is
the
Reward
,
after
this
life
ended
.
I
might
,
in
this
place
,
confirm
every
word
and
tittle
of
this
description
:
either
,
out
of
Examples
of
holy
men
,
or
the
Rules
which
the
Word
gives
.
But
I
omit
the
set
collection
of
such
proofs
here
:
because
that
,
scatteredly
,
up
and
down
,
in
the
particulars
that
follow
,
this
will
be
found
performed
.
II.
GENERAL
HEAD
.
How
Patience
is
wrought
.
§
.
BRethren
,
while
I
shew
you
how
Patience
is
wrought
,
I
do
withall
shew
you
the
way
and
means
to
obtain
it
.
For
by
th●
same
,
it
is
wrought
,
by
the
sam●
it
is
nourished
,
and
maintained
And
I
shall
not
goe
out
of
th●
Text
,
for
this
.
There
are
two
principles
here
that
work
Patience
.
The
first
i●
FAITH
,
verse
the
3d
,
Knowin●
this
,
That
the
trying
of
your
[
Fait●
worketh
]
Patience
.
And
becaus●
in
Gal.
5.
6.
It
is
said
,
Fait●
worketh
by
Love
:
that
is
,
Fait●
worketh
by
Love
whatever
i●
worketh
:
Therefore
we
mus●
find
also
,
that
LOVE
work●
Patience
.
And
that
you
have
in
the
12.
v.
too
,
Blessed
is
the
man
that
[
endureth
temptations
]
for
when
he
is
tryed
he
shall
receive
the
Crown
of
life
,
which
the
Lord
hath
promised
to
them
[
that
love
him
.
]
Why
doth
●he
put
in
[
to
them
that
love
him
]
whilest
he
speaks
of
him
that
endureth
Tentations
?
But
because
it
is
Love
inables
a
man
to
endure
temptation
.
So
that
Faith
in
the
first
place
,
and
then
Faith
working
by
love
in
the
second
place
,
works
Patience
,
or
enduring
.
And
the
confirmations
of
these
Two
,
will
give
Proofs
to
the
●atter
parts
of
that
Description
I
gave
of
Patience
,
to
wit
,
Those
of
the
Souls
relieving
it self
by
Faith
,
by
what
is
to
be
had
in
God
,
&c.
§
.
First
,
how
doth
Faith
work
Patience
?
Answ
.
First
,
in
the
General
,
Faith
is
the
substance
of
things
hoped
for
:
and
indeed
of
all
things
that
are
revealed
in
the
Word
.
That
is
,
It
makes
them
subsistent
and
real
to
a
mans
Soul.
Faith
does
this
,
as
the
eleventh
to
the
Hebrews
shews
.
And
thereupon
Faith
hath
all
the
Motives
,
and
Considerations
,
that
the
whole
Word
affords
,
All
which
it
brings
in
to
the
Soul
,
and
makes
them
subsistent
to
it
,
to
support
it
in
tryals
.
All
is
let
in
by
Faith
:
that
is
the
Tunnell
that
fills
the
vessell
.
And
by
thus
bringing
home
to
a
mans
Soul
,
all
the
Considerations
the
Word
affords
,
which
may
induce
a
man
to
Patience
,
it
works
it
.
This
is
but
General
.
§
These
Considerations
,
in
the
Word
,
are
infinite
.
And
I
cannot
●tand
to
instance
.
I
will
only
give
what
are
most
proper
to
Faith.
First
of
all
,
Faith
hath
a
pri●ative
emptying
work
:
it
empties
●he
Soul
,
of
all
its
own
worth
and
●ighteousness
,
and
excellency
in
●s
own
eyes
;
and
gives
a
●hrough
sight
,
unto
the
Soul
,
of
●he
sinfulness
of
sin
,
of
its
spiri●ual
sins
,
and
contrarieties
of
●LL
in
its
self
,
unto
Holiness●nd
●nd
Faith
:
And
withall
fully
●onvinceth
it
,
of
its
just
deserved●ess
,
to
be
utterly
destroyed
:
and
●herefore
much
more
of
its
due
●esert
of
all
,
or
any
Afflictions
,
whatever
;
they
being
any
,
or
all●f
●f
them
far
less
then
destruction
it
●elf
.
And
in
the
sight
and
sense
of
●hese
,
Faith
lays
the
Soul
a
poor
●mpty
,
naked
wretched
CREATURE
,
in
all
Spiritual
respects
both
in
the
sight
and
presence
o●
God
,
and
in
its
own
eyes
.
And
thi●
helps
greatly
towards
workin●
Patience
.
You
shall
observe●
in
that
golden
chain
of
Grace●
whereof
each
latter
link
depends
upon
the
former
,
Ma●
5.
v.
3
,
4
,
5.
How
poverty
of
sp●rit
is
plac'd
first
,
Blessed
are
〈◊〉
poor
in
Spirit
,
that
is
,
That
〈◊〉
emptyed
of
themselves
,
loo●
upon
themselves
,
as
having
n●thing
,
deserving
nothing
,
able
〈◊〉
do
nothing
,
spiritually
.
And
th●
true
poverty
of
Spirit
,
the●
have
from
Faith
wrought
:
F●●
blessedness
is
only
pronounced
〈◊〉
them
that
believe
,
and
of
th●
fruits
of
Faith
,
in
them
;
accor●ing
to
that
,
Rom.
4.
7
,
8
,
9
▪
Then
Secondly
follows
,
Bless●●
are
they
that
mourn
,
namely
,
〈◊〉
their
sins
;
that
in
the
second
pla●●
▪
And
then
Thirdly
,
Blessed
are
〈◊〉
meek
,
that
is
,
those
who
in
th●
sight
of
their
poverty
and
sinfulness
,
lye
at
Gods
feet
,
so
subdued
and
affected
,
as
God
may
doe
what
he
will
to
them
,
or
with
them
.
Thus
it
is
with
them
,
when
,
they
are
thus
emptied
,
which
is
when
they
have
seen
their
sins
,
and
deservedness
to
be
destroyed
,
and
are
humbled
for
them
,
and
mourn
for
them
.
These
foregoing
dispositions
work
meekness
,
submission
to
God
:
They
have
nothing
to
●ay
against
whatever
he
shall
doe
;
but
to
justifie
God
in
all
,
and
to
condemne
themselves
.
And
all
these
make
them
willing
●nd
Patient
to
take
any
thing
well
,
at
the
hands
of
God.
It
is
●n
excellent
speech
(
to
our
purpose
)
of
the
Church
in
that
humbled
frame
of
heart
,
you
●●nd
her
in
,
Lam.
3.
39.
Where●ore
doth
a
LIVING
man
〈…〉
,
a
MAN
,
for
the
〈…〉
of
his
sin
?
The
Church
expresseth
it
as
the
mos●
brutish
improper
incongruity
,
unbecoming
a
man
,
such
as
ther●
could
not
be
imagined
a
greater
What
?
for
a
man
to
complai●
and
think
much
at
the
punishment
of
his
sins
;
A
man
,
to
murmur
(
as
the
word
is
)
against
God
a
sinful
man
,
against
the
ho●
God
,
his
righteous
Judg
!
(
And
〈◊〉
is
certain
that
thinking
much
the
ground
of
all
impatiency
:
An●
on
the
contrary
,
a
submiss
temper
of
Spirit
unto
God
,
is
th●
ground
of
all
Patience
.
)
But
wh●
doth
she
put
in
,
besides
,
to
co●vince
such
an
one
,
of
the
foll●
injustice
,
and
iniquity
of
it
,
th●●
he
is
a
living
man
,
why
do●
[
a
LIVING
]
man
complain
Art
thou
alive
?
Art
a
living
〈◊〉
still
in
this
world
?
Then
hast
th●●
little
cause
to
complain
,
wha●
ever
thy
misery
be
.
Whilst
th●
art
alive
,
thou
art
not
destroye●
Consider
,
how
Hell
,
and
Destr●ction
is
thy
portion
,
and
the
due
punishment
of
thy
sins
:
And
so
thou
hast
infinitely
less
then
thou
deservest
;
and
therefore
●hou
hast
no
Reason
to
complain
.
The
Church
,
out
of
her
own
sense
●nd
apprehension
of
this
,
had
●aid
before
,
v.
22.
It
is
of
the
●ords
mercies
that
[
WE
]
are
not
●onsumed
.
She
saith
not
,
that
our
●oods
are
not
consumed
,
or
that
●ur
Houses
are
not
burnt
(
For
in●eed
,
that
was
the
Churches
very
●●se
when
she
spake
this
:
Jerusa●●m
was
burnt
,
their
Women
ra●●shed
,
their
Goods
plundred
,
〈◊〉
Bodies
famished
,
as
you
●ad
in
the
same
Lamentations
,
most
every
where
.
)
But
yet
●ere
was
a
remnant
of
Persons
,
〈◊〉
were
not
consumed
,
and
this
〈◊〉
she
,
is
of
the
Lords
mercies
,
〈◊〉
his
tender
mercies
,
out
of
his
wels
,
as
the
word
there
is
:
And
is
being
less
then
Destruction
being
consumed
,
is
her
Reason
for
that
expostulation
forementioned
,
v.
39.
As
also
of
that
her
so
great
submission
,
from
that
v.
22.
unto
the
39.
verse
.
You
find
the
very
same
to
this
,
as
a
ground
of
Patience
,
expressed
els●where
,
after
the
captivity
ended
Ezra
9.
13.
Thou
our
God
has●
punished
us
[
less
then
our
iniquities
deserve
]
after
all
that
is
com●
upon
us
for
our
evil
deeds
(
sa●
they
)
and
for
our
great
trespasses
Shall
then
a
living
man
complai●
for
the
punishment
of
his
sin
when
it
is
so
infinitely
,
far
le●●
then
he
deserves
?
This
consideration
works
Patience
,
as
it
hat●…
reason
:
If
a
man
deserves
to
b●…
Hang'd
,
Drawn
and
Quartered
and
he
is
but
burnt
in
the
hand
shall
this
man
complain
?
let
th●●
man
down
on
his
knees
at
th●
Bar
,
and
thank
the
Judge
,
o●
Prince
,
that
he
had
not
his
du●…
desert
;
The
Gallows
.
And
th●
consideration
of
this
is
that
also
which
makes
a
man
accept
the
punishment
of
his
iniquity
,
as
you
have
it
in
Levit.
26.
41.
If
●e
accept
the
punishment
,
&c.
That
is
,
if
ye
kiss
the
Rod.
And
what
makes
a
man
come
to
accept
the
punishment
of
his
iniquities
?
Oh
the
punishment
of
my
iniquity
,
is
infinitely
far
less
then
I
deserve
,
For
(
thinks
he
)
Damnation
is
my
portion
.
This
is
the
first
thing
that
works
Patience
,
the
consideration
of
our
own
deservedness
to
be
destroyed
,
and
this
is
from
the
emptying
work
of
Faith.
Secondly
,
Faith
brings
home
to
a
mans
Soul
the
dominion
of
God
,
and
the
Soveraignty
of
that
dominion
,
over
a
mans
Soul
and
Person
,
to
doe
what
he
will
with
them
;
and
that
may
very
well
hush
and
quiet
a
man.
In
the
ninth
of
Job
12.
BEHOLD
HE
TAKETH
AWAY
(
destroyes
City
,
a
Nation
,
suppose
,
as
in
the
12.
chap.
v.
23.
He
increaseth
the
Nations
and
destroys
them
,
enlargeth
the
Nations
and
straitens
them
again
)
AND
WHO
CAN
HINDER
HIM
?
(
as
in
that
chap.
9.
)
And
who
will
say
unto
him
,
what
dost
thou
?
As
it
followes
,
If
God
will
not
withdraw
his
anger
,
the
proud
helper●
stoop
under
him
:
Or
the
helper●
of
strength
(
as
in
the
margin
)
they
bow
under
him
.
He
took
away
your
Goods
,
and
who
could
hinder
him
?
The
Fire
burnt
thi●
City
,
notwithstanding
all
th●
Inhabitants
that
were
interested
and
able
to
have
quencht
it
;
ye●
the
strong
helpers
,
stood
helpless
looking
on
,
weeping
,
shakin●
their
heads
,
and
crying
Alas
,
fo●
why
!
Who
could
hinder
him
they
ALL
bowed
under
him
.
An●
again
,
Job
34.
31.
Surely
it
is
mee●
to
be
said
unto
God
,
I
have
bor●
chastisement
,
I
will
not
offend
an●
more
.
For
as
v.
33.
Should
[
IT
(
the
evil
,
or
the
good
,
he
is
pleased
to
bring
on
thee
)
be
according
to
thy
minde
?
(
Hebr.
Should
it
be
from
with
thee
)
that
is
,
from
what
is
in
,
and
with
thee
?
must
he
ask
counsel
first
of
thee
,
&
know
what
thy
mind
is
?
He
will
recompence
it
(
or
dispence
it
as
he
pleaseth
)
whether
thou
refuse
,
or
whether
thou
choose
,
that
is
,
whether
thy
mind
be
for
,
or
against
it
:
And
not
I.
(
This
,
is
the
speech
of
Elihu
,
in
the
Person
of
God
,
and
on
his
behalf
)
That
is
,
should'st
thou
dispose
of
all
these
things
for
me
,
[
and
NOT
I
]
my self
?
(
says
God.
)
This
may
,
and
must
silence
all
,
and
every
man
,
as
well
as
it
did
Job
there
:
For
it
follows
,
Therefore
speak
(
if
thou
hast
any
thing
to
say
against
this
)
what
thou
knowest
:
As
if
he
had
said
,
this
is
not
to
be
contradicted
,
but
to
be
wholly
submitted
to
.
But
my
Brethren
,
Faith
brings
home
to
the
heart
,
a
message
of
an
higher
Soveraignty
,
even
of
love
from
God
born
to
you
,
and
tels
all
you
,
that
sincerely
profess
an
interest
in
God
,
that
God
hath
shewn
his
absolute
Dominion
already
,
towards
you
,
in
saving
your
Souls
.
(
It
is
an
absolute
Dominion
,
that
,
as
Rom.
9.
shews
.
)
And
what
else
is
the
meaning
of
that
speech
,
I
will
be
merciful
to
whom
I
will
be
mercifull
?
It
is
a
speech
of
Dominion
.
Well
:
Hath
God
shewed
his
Dominion
in
saving
thy
Soul
with
difference
,
hath
he
shewn
it
on
this
,
the
good
side
?
Then
truly
thou
maist
very
well
give
him
leave
to
exercise
his
Dominion
over
all
else
that
thou
hast
;
thou
maist
very
well
be
content
,
He
shew
his
Dominion
upon
thy
lumber
,
and
thy
appurtenances
.
He
might
have
shewn
his
Dominion
in
destroying
both
your
Goods
,
and
Souls
too
,
as
he
did
the
Sodomites
,
when
he
burnt
their
City
.
But
Thirdly
,
Faith
brings
home
the
love
of
God
,
the
Souls
interest
in
God
,
with
a
Communion
and
fellowship
with
God
;
which
may
well
serve
to
strengthen
Patience
in
the
greatest
Distresses
.
This
you
see
in
David
,
at
Ziglag
,
when
the
City
was
burnt
,
(
I
therefore
instance
in
it
)
and
his
Goods
all
plun●red
,
and
his
Wives
carryed
away
:
And
David
was
greatly
distressed
,
the
people
talking
of
Stoning
him
:
Then
,
it
is
said
,
But
David
encouraged
himself
in
the
Lord
his
God
:
His
interest
in
him
,
and
the
coming
in
of
his
love
,
as
being
his
God
,
did
hearten
and
strenthen
him
against
all
,
1
Sam.
30.
6.
Likewise
,
in
extreamity
of
famine
,
when
there
was
not
bread
,
nor
Oyle
,
nor
Wine
,
nor
meat
to
eat
,
this
wrought
the
like
,
Hab.
3.
17
,
18.
Although
the
Fig-tree
shall
not
blossom
,
neither
shall
fruit
be
in
the
Vines
,
the
labour
of
the
Olive
shall
fail
,
and
the
fields
shall
yield
no
meat
,
the
stock
shall
be
cut
off
from
the
fold
,
and
there
shall
be
no
herd
in
the
stall
.
Here
are
all
those
things
enumerated
,
as
wanting
,
that
are
the
means
to
support
life
and
nature
,
(
and
it
is
the
want
of
food
and
raiment
for
you
and
yours
,
is
that
you
fear
in
the
loss
of
y●●r
goods
,
and
loss
of
your
lively-hoods
)
YET
(
says
he
)
I
will
rejoyce
in
the
Lord
,
I
will
joy
in
the
God
of
my
salvation
.
A
man
hath
all
in
God
,
afore
him
still
.
And
Faith
brings
home
all
in
God
,
or
carries
the
heart
out
unto
God
,
to
fetch
in
comfort
from
him
,
in
these
the
greatest
extreamities
.
There
are
two
things
there
distinct
.
He
first
,
says
,
He
will
rejoyce
[
in
the
Lord
,
]
Even
in
what
the
Lord
is
in
himself
:
A
God
blessed
for
ever
,
Amen!
And
,
If
God
be
happy
and
blessed
for
evermore
,
I
cannot
be
miserable
,
says
that
Soul
,
that
can
rejoyce
in
this
,
that
However
God
enjoyes
a
perfect
blessedness
;
And
I
doe
so
rejoyce
in
that
,
that
whilst
God
continues
to
be
God
,
and
these
apprehensions
and
disposition
of
heart
,
doe
but
continue
in
me
,
I
have
enough
.
The
second
is
,
that
he
is
my
God
,
the
God
of
my
salvation
;
so
Habbakuk
,
I
will
joy
in
the
God
of
my
salvation
:
And
then
to
be
sure
,
while
he
is
happy
,
I
shall
be
happy
indeed
;
The
Lord
is
my
portion
saith
my
Soul
,
Lam.
3.
in
the
midst
of
those
troubles
.
The
Lord
help
us
to
Faith
!
My
Brethren
,
the
love
of
God
brought
in
by
Faith
,
will
help
a
man
to
bear
up
under
any
condition
.
You
know
that
place
,
Rom.
8.
He
had
triumphed
in
the
love
of
God
,
v.
31.
If
God
be
for
us
,
who
can
be
against
us
?
and
v.
35.
Who
shall
separate
us
from
the
love
of
Christ
?
shall
Tribulation
,
or
distress
,
or
persecution
,
or
famine
,
or
nakedness
,
or
sword
?
Mark
his
resolution
,
expressed
thereupon
,
in
v.
37.
NAY
,
IN
ALL
THESE
THINGS
we
are
more
then
Conquerours
[
through
him
that
loved
us
.
]
That
speech
,
Nay
in
all
these
things
,
&c.
is
a
triumphant
slighting
of
all
he
had
reckoned
up
,
and
it
was
,
all
any
way
formidable
,
or
that
might
be
judg'd
opposite
to
our
comforts
in
this
world
.
And
yet
speaks
at
that
rate
,
as
if
Faith
on
the
love
of
God
and
Christ
,
scorned
such
low
,
and
weak
,
and
poor
adversaries
,
as
not
enough
,
or
not
of
might
enough
for
them
to
try
their
strength
upon
:
and
is
,
as
if
he
had
said
,
are
these
all
,
that
come
out
against
us
,
and
threaten
to
hurt
us
?
But
are
these
all
,
indeed
?
NAY
,
then
says
he
,
if
these
be
all
,
we
are
safe
enough
,
We
are
more
then
Conquerours
in
all
these
:
But
how
comes
this
to
pass
?
'T
is
added
,
Through
him
that
loved
us
.
Not
only
in
that
he
loving
us
,
joyns
his
strength
to
ours
,
to
support
us
:
But
it
is
also
meant
Objectivè
,
that
the
love
of
God
and
Christ
coming
in
fresh
upon
our
hearts
,
the
apprehension
of
that
is
sufficient
;
and
in
that
respect
he
says
through
him
that
loved
us
:
'T
is
Objective
spoken
,
of
Christs
love
,
as
it
is
the
object
of
our
Faith
,
and
not
only
assistenter
:
We
are
more
then
Conquerours
,
through
his
love
taken
in
,
by
us
,
and
shed
abroad
in
our
hearts
;
and
by
reason
that
his
love
comes
in
,
and
supports
us
under
all
,
and
helps
us
to
Conquer
all
.
As
Faith
hath
all
in
God
to
rejoyce
in
,
and
so
helps
the
Soul
to
Patience
:
So
especially
it
hath
his
love
,
in
all
sorts
of
distresses
.
Fourthly
,
Faith
tells
us
that
there
will
be
a
good
issue
of
all
,
as
to
the
other
world
;
yea
and
in
this
world
also
,
in
such
things
that
relate
to
that
World.
Luke
21.
18
,
19.
He
had
spoken
afore
in
that
Chapter
,
of
the
greatest
distresses
that
could
befall
men
(
as
,
if
you
read
the
verses
before
,
appeareth
)
and
also
of
such
as
should
fall
upon
the
people
of
God
amongst
them
personally
,
as
well
as
upon
the
Nation
of
the
Jews
in
their
finall
desolation
:
And
besides
that
common
Calamity
which
befell
the
people
of
God
with
the
rest
of
that
Nation
,
he
says
,
over
and
above
,
they
shall
first
lay
their
hand
on
[
YOV
,
]
v.
12.
And
persecute
[
you
,
]
delivering
you
,
up
to
the
Synagogues
,
and
into
prisons
,
and
shall
[
put
some
of
you
to
death
;
]
(
It
is
in
all
three
Evangelists
.
)
And
in
the
16.
v.
Ye
shall
be
betrayed
both
by
Parents
and
Brethren
,
and
Kinsfolks
and
Friends
,
and
ye
shall
be
hated
of
all
men
for
my
Names
sake
.
But
says
he
,
Comfort
your selves
with
what
will
certainly
be
the
issue
.
v.
18.
There
shal
not
an
hair
of
your
head
perish
.
How
?
Not
an
hair
of
your
head
perish
!
What
a
strange
saying
is
this
!
When
he
had
said
just
afore
,
they
should
be
persecuted
and
put
to
death
.
How
doth
he
say
then
,
not
an
hair
of
your
head
shall
perish
?
Why
,
because
the
issue
shall
be
such
as
should
make
amends
for
every
hair
;
The
soul
shall
say
,
I
have
not
lost
an
hair
:
Nay
besides
those
of
you
,
they
cannot
put
to
death
,
shall
have
an
hundred
fold
,
and
that
in
this
life
,
(
as
elswhere
)
in
spiritual
blessings
.
And
Faith
eying
these
things
,
relieves
the
Soul.
Observe
but
what
follows
there
as
to
our
purpose
in
hand
(
for
which
I
quote
this
place
)
in
v.
19.
(
the
very
next
v.
)
In
your
Patience
possess
your
Souls
,
the
meaning
from
the
Coherence
,
is
,
you
may
well
possess
your
Souls
in
Patience
,
for
I
have
told
you
,
the
issue
will
be
most
blessed
and
Glorious
.
Fifthly
,
Faith
brings
in
Heaven
as
the
Reward
of
patient
enduring
,
thus
in
Chap.
first
v.
12.
of
our
Apostle
.
Blessed
is
the
man
that
endureth
temptation
;
for
when
he
is
tryed
,
he
shall
receive
the
Crown
of
Life
,
which
the
Lord
hath
promised
to
them
that
love
him
.
And
this
is
the
conclusion
of
his
persent
discourse
about
patient
enduring
:
[
When
he
is
tryed
]
that
is
,
when
his
tryals
are
finisht
and
gone
through
with
:
And
his
Faith
hath
all
along
,
wrought
Patience
in
his
course
:
T
is
persevering
Patience
,
or
endurance
receives
this
Crown
.
Other
Graces
strive
,
but
Faith
and
Patience
,
they
are
Crowned
.
And
further
in
proportion
is
holds
,
that
as
mans
Tryals
and
Temptations
have
been
,
and
his
Patience
suitable
,
such
shall
the
greatness
of
his
Reward
be
;
and
accordingly
measured
forth
unto
him
.
And
Faith
in
the
intuition
of
that
Glory
heartens
Patience
,
Rom.
5.
Faith
having
caused
us
first
to
Rejoyce
in
the
[
hope
of
the
glory
of
God
]
v.
2.
causeth
us
also
to
Glory
in
Tribulations
,
v.
3.
in
the
strength
of
our
hope
in
that
Glory
.
Which
Hope
is
said
further
to
be
encreased
in
us
,
through
Tribulations
their
working
Patience
,
v.
4.
As
thus
,
Patience
works
experience
,
v.
5.
that
is
,
many
a
fresh
experiment
of
our
own
graces
,
and
Gods
dealings
in
those
Tryals
:
And
those
experiences
do
work
up
an
Hope
or
assurance
of
Glory
(
as
I
John
3.
●
.
)
to
that
degree
of
firmness
,
that
maketh
us
not
ashamed
,
not
in
respect
only
of
the
real
disappointment
of
that
Glory
,
at
death
,
but
not
in
a
mans
own
hope
thereof
,
in
his
own
heart
,
(
For
in
respect
to
that
hope
of
his
this
is
spoken
)
because
that
over
&
above
,
and
besides
those
foresaid
experiments
,
The
love
of
God
is
shed
abroad
in
our
hearts
,
by
the
holy
Ghost
,
himself
immediately
,
who
is
given
to
us
:
which
shedding
,
&c.
of
Gods
love
,
is
no
other
then
the
earnest
,
and
prelibation
of
that
Glory
.
And
this
is
given
as
the
reward
of
our
Patience
and
Tribulations
,
which
are
but
the
loss
of
things
Earthly
,
in
Exchange
for
which
we
receive
this
hope
and
beginning
of
Glory
.
If
thou
hadst
had
all
the
Brass
and
Pewter
that
was
in
thy
house
,
and
hath
been
melted
by
this
Fire
,
therewithall
turn'd
into
Gold
;
&
the
stones
that
paved
thy
yards
,
or
the
bricks
or
lime
that
raised
thy
walls
,
all
changed
into
precious
stones
;
thy
glass
windows
,
that
were
dissolved
,
converted
into
Diamonds
;
thou
hadst
little
cause
to
complain
at
the
loss
.
Now
read
Is
.
54.
11
,
12.
O
thou
afflicted
,
tossed
with
tempest
,
and
not
comforted
,
Behold
,
I
will
lay
thy
●tones
with
fair
Colours
,
and
lay
by
foundations
with
Saphirs
;
I
●ill
make
thy
Windows
of
Agats
,
●●d
thy
Gates
of
Carbuncles
,
and
〈◊〉
thy
borders
of
Pleasant
stones
.
And
if
thou
hast
gotten
any
encrease
of
Grace
by
these
losses
,
then
hath
much
of
this
in
Isaiah
been
truly
and
spiritually
fulfilled
in
thee
.
And
these
repaires
are
in
this
life
.
But
besides
that
,
Thou
hast
a
building
made
without
hands
,
eternal
in
the
Heavens
,
2
Cor.
5.
1.
Which
stands
ready
for
thee
.
Those
believing
Hebrews
,
might
well
suffer
the
spoiling
of
their
Goods
with
joy
,
whilst
they
found
sealed
,
and
put
into
their
hearts
,
Bills
of
Exchange
to
receive
all
again
,
in
Eternal
treasures
in
heaven
.
But
this
was
their
very
Case
,
Ye
took
joyfully
the
spoiling
of
your
Goods
,
knowing
in
your
selves
,
that
ye
have
in
heaven
〈◊〉
better
and
an
enduring
substance
,
Heb.
10.
34.
And
this
happy
lot
will
come
to
be
thine
,
if
thou
exercisest
upon
thy
losses
,
Faith
and
Patience
:
It
follows
in
that
Heb.
10.
the
following
verses
Cast
not
away
therefore
your
confidence
,
which
hath
great
recompence
of
reward
:
For
ye
have
need
of
Patience
,
that
after
ye
have
done
the
will
of
God
,
ye
migh●
receive
the
promise
.
This
fo●
Faith's
working
Patience
.
II.
Our
LOVE
to
God
,
works
PATIENCE
.
§
.
LOve
to
God
in
us
,
works
Patience
,
or
Faith
by
Love
,
a●
I
shewed
out
of
v.
12.
Love
to
God
makes
us
cleave
to
God
,
and
so
to
follow
him
through
all
weathers
and
endurances
.
That
great
Convert
(
in
whom
at
his
Conversion
,
Faith
and
Love
were
so
abundant
,
as
1
Tim.
1.
14.
)
his
Heart
through
Love
to
the
Name
of
Christ
,
caused
him
,
in
the
highest
passion
,
to
utter
,
What
mean
you
to
weep
and
break
my
heart
?
for
I
am
not
ready
to
be
[
BOVND
]
only
,
but
also
[
to
DYE
]
at
Jerusalem
,
for
the
Name
of
the
Lord
Jesus
,
Acts
21.
v.
13.
It
was
Love
to
that
Name
that
fired
him
;
yea
his
Love
was
wrought
up
to
such
an
intense
degree
,
as
he
could
have
wisht
to
have
been
accurst
from
Christ
for
Gods
Glory
,
in
the
conversion
of
his
brethren
,
Rom.
9.
I
wonder
how
he
would
have
done
for
Patience
under
that
curse
,
if
in
Hell
:
But
that
Love
which
wisht
that
curse
,
would
have
wrought
it
;
and
so
thought
he
,
or
he
would
never
have
wisht
this
.
Upon
the
like
account
of
Love
to
this
Name
,
Those
two
Apostles
rejoyced
to
suffer
shame
for
his
Name
,
as
Acts
5.
41.
Love
makes
the
Glorifying
of
God
,
and
Christ
,
and
the
will
of
God
,
which
is
alwayes
for
his
Glory
,
dearer
then
all
things
to
us
.
Yea
,
that
God
should
have
his
Will
,
for
his
own
Glory
,
(
if
it
be
the
will
of
God
)
says
the
Apostle
,
of
our
Sufferings
,
abundantly
stils
the
heart
in
all
.
T
is
true
,
I
may
be
punish●
in
my
afflictions
for
my
Sin
,
and
I
humble
my self
for
that
:
But
beyond
that
,
it
is
the
good
pleasure
of
God
so
to
have
it
,
and
I
rejoyce
in
[
that
]
says
Love
,
That
his
Will
is
done
.
As
truly
that
't
is
done
upon
me
,
as
that
by
me
.
And
,
Good
is
the
word
of
God
,
in
both
;
and
Hallowed
be
his
Name
▪
In
that
Rom.
8.
where
(
as
you
heard
)
We
are
more
then
Conquerours
in
all
these
things
,
[
through
him
that
loved
us
]
that
love
of
His
,
to
us
,
is
alone
indeed
,
openly
or
expresly
mentitioned
,
yet
withall
it
is
our
love
to
him
,
that
,
tacitly
,
is
insinuated
to
be
a
concurrent
cause
therewith
;
you
must
take
that
in
,
too
:
For
the
intent
of
those
very
words
is
,
that
the
Soul
apprehending
his
Love
(
Who
is
THAT
LOVER
(
as
that
word
imports
)
out
of
a
reciprocated
Love
to
him
again
,
doth
hearten
us
in
the
conflict
,
unto
this
Conquest
.
And
yet
there
is
one
small
word
,
put
in
,
that
further
argues
this
,
't
is
in
v.
26.
[
For
thy
sake
]
we
are
killed
all
the
day
long
.
Our
lives
being
in
jeopardy
every
hour
,
and
we
are
counted
as
sheep
for
the
slaughter
;
and
this
[
For
thy
sake
]
you
have
in
the
44.
Psal
.
And
he
quotes
it
out
from
thence
,
As
it
is
written
(
says
he
)
For
thy
sake
,
&c.
Now
therefore
it
is
evidently
,
the
Love
that
is
in
us
,
to
him
,
and
our
cleaving
to
him
therewith
,
that
is
there
held
forth
,
as
that
which
makes
us
willing
to
suffer
and
endure
;
in
that
it
is
for
his
sake
.
And
although
the
Apostle
in
his
discourse
runs
upon
the
magnifying
Gods
Love
,
and
Christs
Love
to
us
,
as
that
,
which
(
apprehended
and
taken
in
by
us
)
doth
principally
work
this
effect
:
Yet
the
Psalmist
on
the
other
side
,
sets
out
The
Love
of
the
Church
to
God
,
as
the
concurrent
cause
,
v.
17.
All
this
is
come
upon
us
,
yet
have
we
not
forgotten
thee
,
neither
have
we
deal●
falsly
in
thy
Covenant
.
And
v.
18
,
19
,
20
,
21
,
22.
Our
heart
is
not
turned
back
,
neither
hav●
our
steps
declined
from
thy
way
▪
Though
thou
hast
sore
broken
u●
in
the
place
of
Dragons
,
and
covered
us
with
the
shadow
of
death
▪
If
we
have
forgotten
the
Name
o●
our
God
,
or
stretched
out
ou●
hands
to
a
strange
God
,
shall
no●
God
search
this
out
?
For
h●
knoweth
the
secrets
of
the
heart
.
Yea
[
FOR
THY
SAKE
]
are
we
killed
all
the
day
long
;
we
are
counted
as
sheep
to
the
slaughter
.
If
Faith
and
Love
,
once
but
says
,
It
is
for
thy
sake
,
oh
God
,
Why
then
says
Patience
,
I
can
bear
it
,
yea
rejoyce
in
it
,
for
his
sake
that
loved
me
.
And
look
as
the
Apostle
says
,
he
could
do
all
things
[
through
Christ
]
that
strengthened
him
,
so
Love
can
doe
all
things
[
for
Christ
]
that
loved
him
,
and
gave
himself
for
him
.
And
(
to
conclude
this
)
If
Love
to
our
Brethren
,
which
springs
from
Love
to
God
,
works
so
great
a
Patience
towards
them
:
as
in
that
Scripture
,
Love
suffereth
long
,
and
is
kind
,
envieth
not
,
rejoyceth
not
in
evil
:
bears
all
things
,
hopes
all
things
,
endures
all
things
,
1
Cor.
Chap.
13.
All
which
is
spoken
of
(
as
in
those
words
)
of
our
Love
to
man
:
Though
it
was
our
love
to
God
,
that
is
urged
,
and
spoken
of
in
all
the
words
afore
;
and
is
the
Spring
of
this
our
love
to
man.
Now
if
love
(
I
say
)
unto
man
,
works
so
much
Patience
,
in
things
,
perhaps
that
are
yet
injurious
to
us
,
and
not
only
burthensome
,
from
them
.
And
in
a
manner
all
those
Elogies
of
love
there
,
doe
run
upon
,
and
speaks
Patience
;
that
Patience
being
the
proper
fruit
of
that
love
.
What
else
doe
suffering
long
,
bearing
,
and
enduring
all
things
,
with
the
rest
,
sound
and
signifie
?
Then
much
more
(
I
say
)
will
love
unto
God
,
(
the
cause
of
this
love
to
our
Brethren
)
enable
us
to
doe
the
like
towards
him
,
who
can
doe
us
no
wrong
,
nor
hurt
,
but
is
Holy
,
&
Righteous
in
all
his
works
;
and
all
whose
wayes
(
and
goings
forth
to
us
)
are
Mercy
,
and
Truth
:
And
for
whose
sake
also
it
is
,
that
we
bear
so
with
our
Brethren
;
and
who
hath
loved
and
given
his
Son
for
us
.
It
was
a
great
speech
of
an
holy
Soul
,
in
an
unkindly
trial
from
man.
That
man
should
deal
thus
with
me
,
I
should
have
much
adoe
to
bear
it
(
as
David
said
)
But
it
is
God
,
and
I
can
take
any
thing
well
at
his
hands
.
And
this
for
the
second
general
Head.
III.
Section
.
III.
GENERAL
HEAD
.
What
is
the
Perfect
Work
of
Patience
.
§
.
IN
General
,
A
thing
then
is
perfect
,
when
all
the
parts
that
belong
to
it
are
finished
:
As
then
,
the
Creation
of
the
world
,
is
said
to
be
perfect
,
when
,
as
Gen.
2.
1
,
2.
The
heavens
and
the
earth
were
finished
,
and
the
hosts
of
them
:
So
,
when
all
the
whole
of
the
work
of
Patience
,
in
its
several
parts
,
&c.
is
accomplished
,
then
patience
hath
its
perfect
work
.
There
are
four
BRANCHES
of
this
HEAD
,
that
compleat
it
.
1.
It
s
Privative
work
.
2.
It
s
Positive
Acts.
3.
It
s
Positive
Fruits
.
4.
Its
Adjuncts
of
perfection
.
All
which
go
to
make
Patience
perfect
:
And
the
Proofs
thereof
will
confirm
every
tittle
of
the
forepart
,
and
body
of
that
description
I
gave
of
Patience
,
pag.
46.
I.
Branch
.
It
s
Privative
Work.
§
I
Begin
with
its
Privative
work
.
And
that
lies
in
this
:
when
Faith
by
Patience
,
doth
mortifie
turbulent
passions
that
still
arise
,
and
are
opposites
thereto
.
And
as
love
,
when
PERFECT
,
casts
out
fear
,
(
1
Joh.
4.
18
)
So
then
PATIENCE
is
PERFECT
,
when
it
expells
those
contrary
Passions
:
or
else
likewise
,
too
intense
thoughts
,
or
porings
upon
our
misery
,
and
crosses
;
so
as
our
minds
are
chained
and
tyed
to
those
objects
,
and
taken
off
from
all
other
.
I
take
THOUGHTS
in
,
because
Christ
says
,
Luke
24.
38.
Why
doe
[
THOUGHTS
]
arise
in
your
hearts
?
Why
are
you
[
TROUBLED
?
]
For
when
troubles
sink
deep
,
they
send
thoughts
up
fast
:
as
when
weights
are
hung
upon
a
clock
,
or
jack
:
they
make
the
wheeles
run
swiftly
:
And
so
inordinate
affections
cause
an
●nordinacy
of
thoughts
;
and
a
fixing
our
minds
to
one
thing
;
as
upon
what
we
have
lost
,
or
are
●ike
to
suffer
.
Now
perfect
Patience
corrects
and
orders
the
ex●ravagancies
of
all
these
,
reduceth
a
man
to
possess
his
own
soul
:
as
Christs
phrase
is
,
in
Luke
21.
19.
In
your
Patience
possess
ye
your
souls
,
and
thereby
to
dwell
in
ae
mans
self
:
whereas
the
violence
of
such
affections
,
hurry
us
out
of
our selves
;
and
throw
our
soul
out
of
doors
;
that
we
are
not
within
,
or
our selves
.
To
instance
in
some
particular
passions
.
1.
Inordinate
Grief
.
You
know
how
Jobs
Patience
is
cryed
up
▪
and
that
by
our
Apostle
.
Fo●
when
he
suffered
the
loss
of
all
both
his
children
and
estate
,
&c
yet
he
expressed
no
grief
,
n●
trouble
at
all
,
that
we
read
of
upon
the
hearsay
and
tiding
thereof
;
and
sure
if
there
had
been
any
,
upon
those
occasions
the
story
would
have
told
it
,
as
〈◊〉
doth
his
other
impatiences
(
whic●
were
upon
other
and
highe●
pressures
of
another
kind
)
after
wards
:
But
all
you
read
of
hi●
upon
occasion
of
those
outwar●
losses
in
chap.
1.
is
All
meer
Patience
,
and
submission
to
God.
Th●
Lord
(
says
he
)
gave
,
and
the
Lor●
hath
taken
away
,
and
't
is
th●
Lord
who
hath
done
both
,
an
blessed
be
the
Name
of
the
Lord
,
for
both
.
And
in
ALL
THIS
charged
not
God
foolishly
,
says
the
last
verse
.
2.
Envy
and
Passionate
Anger
:
1.
Envy
,
which
is
apt
to
rise
,
when
others
have
no
such
afflictions
,
or
losses
.
As
that
such
and
such
an
one
,
and
of
my
rank
,
should
escape
with
his
goods
,
&c.
when
the
loss
falls
heavy
on
me
,
saith
the
sad
heart
:
This
secretly
regreets
.
Good
people
are
greatly
apt
to
this
.
The
Spirit
that
is
in
[
VS
]
(
in
us
Saints
)
lusteth
to
envy
.
But
God
,
in
the
end
,
gives
more
Grace
,
that
is
,
when
men
are
humbled
(
as
there
,
t
is
said
)
and
broken
;
which
is
usually
,
when
they
have
been
exercised
with
great
sufferings
.
The
different
condition
of
the
holy
Apostles
,
and
some
other
Christians
,
in
those
primitive
times
,
gives
demonstration
of
such
a
Patience
in
this
case
.
There
were
no
men
so
eminent
for
sufferings
and
Patience
,
next
the
Lord
Christ
,
as
the
Apostles
were
,
who
yet
viewing
other
Christians
,
(
as
take
the
Corinthians
,
1
Cor
4.
8
,
9.
)
how
they
were
full
,
&c.
Now
ye
are
full
,
now
ye
are
rich
,
ye
have
Reigned
as
King●
without
us
.
It
was
a
Cit●
very
rich
,
and
the
Christian●
in
it
,
had
a
fulness
of
outward
things
,
when
he
wrote
this
they
were
full
and
rich
:
Bu●
as
for
us
,
(
says
he
)
God
hath
〈◊〉
forth
us
Apostles
last
,
as
it
wer●
appointed
to
death
,
&c.
Ye
are
honourable
,
but
we
are
despised
;
〈◊〉
both
hunger
and
thirst
,
and
ar●
naked
,
and
are
buffited
,
and
hav●
no
certain
dwelling
place
,
and
labour
working
with
our
hands
:
being
reviled
,
we
bless
:
being
persecuted
,
we
suffer
it
:
being
defame●
we
intr●at
:
we
are
made
as
th●
filth
of
the
world
,
and
are
the
off-scouring
of
all
things
unto
thi●
day
.
And
yet
he
did
not
at
all
envy
this
their
fulness
in
the
least
;
No
,
he
wisheth
them
all
true
prosperity
,
would
to
God
ye
did
reign
,
v.
8.
that
is
,
in
true
and
spiritual
respects
;
he
wisheth
them
all
good
rather
,
in
all
inward
enjoyments
,
of
God
and
Christ
,
together
with
their
outward
riches
,
&c.
Now
what
was
it
,
that
had
so
much
rooted
up
envy
,
&c.
in
him
,
and
the
other
his
fellow
Apostles
?
It
was
his
sufferings
,
and
wants
,
and
their
being
made
spectacles
to
Angels
and
men
(
as
there
)
:
This
had
wrought
his
,
and
their
Spirits
to
this
.
In
the
old
Testament
,
Joshua
,
though
he
proved
a
man
of
a
choice
Spirit
,
yet
when
he
was
young
in
years
,
and
but
a
young
beginner
in
Grace
,
envy
rose
up
in
him
,
for
his
good
Master
,
Moses
sake
.
Eldad
and
Medad
Prophesie
,
(
says
he
)
Num.
11.
29.
But
Moses
said
to
him
,
Enviest
thou
for
my
sake
?
and
so
reproved
him
;
and
thereupon
expresseth
his
own
heart
,
thus
▪
Would
God
,
that
all
the
Lords
people
were
Prophets
;
and
that
the
Lord
would
put
his
spirit
upon
them
.
Now
whence
arose
thi●
blessed
disposition
of
heart
,
thu●
free
from
envy
in
him
?
In
the
very
next
chapter
you
meet
with
another
instance
,
which
give●
a
true
account
both
of
his
not
envying
others
,
as
also
in
bearing
the
envy
of
others
against
himself
sharpned
with
the
highes●
provocations
unto
ANGER
,
(
which
was
the
second
.
)
It
being
as
unkindly
,
as
unreasonable
.
'T
was
the
envy
of
his
own
,
only
Brother
and
Sister
,
for
this
,
that
God
had
chosen
him
to
utter
his
mind
by
,
unto
his
people
,
and
reveal
himself
,
so
as
never
to
any
man
,
(
as
Gods
testimony
of
him
is
in
that
12.
Chap.
)
Whereupon
they
had
said
,
v.
2.
Hath
the
Lord
indeed
spoken
only
,
by
Moses
?
hath
he
not
spoken
by
us
?
Thereupon
follows
the
Account
,
or
bottom
disposition
,
of
Spirit
,
which
made
him
bear
both
this
and
the
former
,
v.
3.
Now
the
man
Moses
was
very
meek
,
above
all
the
men
which
were
upon
the
face
of
the
earth
.
And
so
good
man
,
he
would
himself
have
passed
this
●y
,
and
have
taken
no
notice
at
●ll
of
this
affront
:
but
that
God
(
't
is
there
said
)
heard
it
,
as
noting
●hat
HE
would
not
put
it
up
so
,
for
Moses
sake
.
Now
what
was
●t
,
had
tamed
,
and
made
Moses●hus
●hus
meek
and
calm
,
and
passive
?
Certainly
His
great
Afflictions
.
And
his
Faith
,
having
been
exercised
thereby
had
wrought
Pati●nce
in
him
.
Heb.
11.
By
Faith
,
(
v.
24
)
.
he
chose
(
v.
25.
)
Rather
●o
suffer
afflictions
,
&c.
and
accordingly
had
lived
forty
years
,
●
mean
shepheard
,
a
servile
life
,
●n
exile
,
a
banished
man
,
from
Pharaohs
Court-Honors
,
and
pleasures
of
it
,
as
an
underling
,
i●
hardship
and
durance
.
And
i●
was
a
sudden
Tryal
,
for
he
fle●
for
his
life
at
an
hours
warning
as
well
as
a
sore
and
long
Trya●
of
forty
years
;
and
these
sufferings
(
as
great
as
any
mans
in
tha●
age
)
made
him
Meek
[
ver●
Mee●
]
,
which
word
the
Dutc●
Annotators
render
,
[
Patient
.
The
Hebrew
word
hath
affini●●
with
afflictions
(
saith
Ainswort●
which
had
taught
him
Patienc●
as
sufferings
did
Christ
,
who●●
type
he
was
.
These
had
subdue●
anger
and
envy
in
him
,
unto
th●●
so
high
a
degree
:
And
Patienc●
had
its
perfect
work
.
For
,
otherwise
we
find
he
could
be
angr●
at
times
,
Exod.
11.
8.
and
26.
20
and
31.
19.
Lev.
10.
16.
Nu●
16.
11.
and
31.
14.
and
chap●
20.
10
,
11.
as
Ainsworth
hath
collected
them
.
Jesus
Christ
hath
taught
us
lesson
,
against
this
envy
,
Mat.
20.
15.
Shall
I
not
doe
what
I
will
with
mine
own
?
Are
not
all
things
mine
?
And
wilt
thou
envy
that
I
have
taken
them
from
thee
,
and
not
done
so
,
from
another
?
Shall
thine
eye
be
evil
because
I
am
good
?
Shall
a
man
be
sick
,
that
another
is
in
health
?
3.
Inordinate
Fears
.
When
too
much
trouble
comes
upon
us
,
we
use
to
fear
too
much
,
at
the
present
:
And
are
apt
to
project
a
thousand
things
for
the
future
;
as
that
poverty
and
beggary
will
follow
:
many
such
fears
lay
hold
upon
us
,
because
we
see
Gods
anger
hath
begun
,
and
we
know
not
the
worst
,
nor
when
or
where●twill
●twill
end
.
But
saith
Christ
,
Rev.
2.
10.
[
Fear
]
none
of
those
[
things
]
that
thou
shalt
[
suffer
.
]
Be
thou
[
faithful
]
unto
death
,
and
I
will
give
thee
a
Crown
of
life
.
Faith
and
faithfulness
unto
God
,
or
constancy
in
enduring
unto
death
,
he
here
opposeth
to
Fear
:
and
Faith
works
Patience
,
and
Patience
eats
out
fear
.
Fortitude
and
courage
differs
from
Patience
in
this
:
that
a
stout
courage
in
a
man
of
a
great
Spirit
,
will
indeed
overcome
FEAR
,
i●
so
be
he
sees
any
hope
of
evading
:
and
so
will
rouse
a
mans
Spirit
up
to
resistance
,
and
defence
.
But
Patience
,
though
it
sees
no
hope
▪
as
to
this
life
,
yea
nothing
but
present
death
afore
it
,
it
will
yet
strengthen
the
heart
to
bear
it
and
make
a
man
[
Faithful
unt●
death
]
and
constant
,
without
prevailing
fears
,
even
unto
death
.
4.
Murmuring
against
God●
Patience
workes
out
that
.
As
i●
Job
:
The
Devil
projected
hi●
blaspheming
:
He
will
blasphem●
thee
to
thy
face
:
He
made
sure
account
of
it
;
and
would
needs
turn
Prophet
,
and
prophesie
what
Job
would
doe
,
and
that
before
God.
But
the
devil
was
befool'd
,
and
proved
a
lying
Prophet
:
Job
instead
of
blaspheming
God
,
he
blesseth
God
[
In
all
this
Job
charged
not
God
foolishly
.
]
I
may
say
of
it
as
in
the
Revelation
,
twice
,
't
is
said
of
the
Saints
,
Here
was
the
Patience
of
Job
.
And
it
was
that
patient
frame
of
Spirit
,
that
God
had
wrought
in
him
,
which
the
Scripture
so
extolls
,
that
enabled
him
hereunto
.
5.
Faith
by
Patience
mortifies
inordinate
CARES
.
Against
the
times
of
those
great
distresses
,
that
were
to
come
upon
the
Jewish
Nation
,
and
among
them
,
upon
the
Christian
Jews
in
that
nation
,
afore
the
destruction
of
Jerusalem
,
(
which
would
try
every
vein
in
their
hearts
)
Christ
gives
two
special
exhortations
,
besides
divers
others
,
Luke
21.
The
first
,
In
YOVR
Patience
(
that
is
,
that
Patience
,
which
is
truly
Christian
,
and
properly
Yours
)
possess
your
own
souls
,
v.
19.
The
second
,
Take
heed
to
your selves
,
least
at
any
time
your
hearts
be
overcharged
with
[
the
cares
of
this
life
,
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Cares
do
(
as
the
word
imports
)
distract
the
Soul
,
scatter
it
into
wilde
thoughts
and
wandring
anxieties
:
But
Patience
(
which
Christ
first
exhorts
to
)
calls
all
in
,
and
orders
all
to
keep
home
,
and
not
stir
out
of
doors
,
abroad
;
composeth
all
so
,
as
a
man
possèsseth
his
own
Soul.
In
Phil.
4
,
6
,
7.
Be
careful
for
nothing
,
but
in
every
thing
by
prayer
and
supplication
,
with
thanksgiving
,
let
your
requests
be
made
known
unto
God
:
and
the
peace
of
God
,
&c.
I
instance
likewise
for
this
,
in
the
difference
of
the
two
grounds
in
the
Par●ble
of
the
Sower
,
8
Luke
14
,
15.
Of
the
Thorny
ground
,
't
is
said
,
That
the
word
was
choaked
by
the
CARES
of
the
world
.
But
of
the
good
ground
oppositely
,
that
it
brings
forth
fruit
with
PATIENCE
.
Patience
is
contrary
unto
cares
,
as
well
as
unto
Vnquietness
,
or
to
other
inordinate
affections
.
This
for
Patience
,
its
privative
Work.
II.
Branch
of
the
III.
HEAD
.
I
Come
secondly
to
POSITIVE
ACTS
,
and
workings
of
Patience
,
which
are
many
.
To
begin
with
the
lowest
,
and
so
rise
to
the
higher
.
§
.
1.
Patience
includes
,
and
comprehends
an
Act
of
[
WAITING
]
upon
God
,
and
his
good
pleasure
.
Waiting
is
an
act
of
Faith
continued
,
or
lengthened
out
:
and
where
Faith
would
of
it self
be
short-winded
,
Patience
eeks
it
out
.
The
daughter
helps
the
Mother
,
with
an
expectation
of
anhappy
issue
.
5.
Jam.
You
find
waiting
involved
in
Patience
as
an
eminent
act
thereof
,
v.
7.
Be
[
patient
]
therefore
,
Brethren
,
unto
the
coming
of
the
Lord
:
behold
the
Husbandman
[
waiteth
]
for
the
precious
fruit
of
the
earth
,
and
hath
long
[
patience
]
for
it
,
until
he
receive
the
early
,
and
latter
rain
.
Look
how
and
in
what
manner
the
Husbandman
waits
,
so
he
sets
out
,
and
exhorts
a
Christian
Patient
man
should
doe
.
Mic.
7.
7.
Therefore
I
will
look
unto
the
Lord
,
[
I
will
wait
]
for
the
God
of
my
Salvation
,
my
God
will
hear
me
,
&c.
VNTIL
he
plead
my
cause
,
and
execute
judgement
for
me
,
&c.
v.
9.
2.
It
is
a
waiting
with
quietness
.
And
that
's
Patience
work
too
.
Patience
is
not
an
enduring
simply
by
force
,
(
which
we
call
patience
per
force
)
but
with
quietness
.
In
the
third
of
Lament
.
the
Church
,
in
her
doleful
condition
,
expresseth
the
actings
,
and
workings
of
her
own
soul
:
Although
she
speaks
in
the
third
person
,
(
which
is
usual
in
the
Scripture
)
yet
means
her self
,
v.
26.
It
is
good
that
a
man
should
bothhope
and
QUIETLY
WAIT
for
the
salvation
of
the
Lord.
This
was
uttered
when
she
was
under
the
yoak
,
and
so
was
a
fruit
of
Patience
,
v.
27.
It
is
good
for
a
man
that
he
bear
the
yoak
in
his
youth
.
It
is
the
Nature
of
Faith
to
quiet
the
heart
in
God
,
Isaiah
26.
3.
Thou
wilt
keep
him
[
in
perfect
peace
,
]
whose
mind
is
stayed
on
thee
:
because
he
[
trusteth
in
thee
.
]
And
chap.
30.
30.
In
quietness
and
[
confidence
]
shall
be
your
[
strength
.
]
And
when
Faith
hath
wrought
Patience
,
it
quiets
the
heart
much
more
.
Patience
speaks
quietness
in
the
very
sound
of
it
.
And
the
reason
is
,
because
it
hath
a
strength
accompanies
it
,
1
Col.
11.
[
Strengthened
]
with
all
might
unto
[
all
Patience
]
and
long-suffering
.
And
thence
so
far
forth
as
Faith
and
Patience
doe
strengthen
the
heart
,
so
far
we
are
able
to
bear
,
and
that
with
quietness
.
Let
not
your
hearts
be
troubled
,
saith
Christ
,
John
14.
Why
?
You
believe
in
God
,
believe
also
in
me
,
Faith
on
them
will
cause
trouble
to
fly
away
.
Which
is
a
great
part
of
Christs
meaning
,
when
he
says
,
in
patience
possess
your
Souls
,
that
〈◊〉
dwell
quietly
in
your
own
Spirits
,
as
a
man
doth
in
his
house
,
which
our
Law
tearms
his
Castle
.
3.
Patience
carries
on
the
heart
without
FAIN●ING
or
discouragement
.
Isaiah
42.
4.
The
Meekness
and
Patience
of
Christ
is
there
first
set
forth
,
v.
2.
He
shall
not
cry
,
nor
list
up
his
voyce
to
be
heard
in
the
streets
.
Th●n
follows
v.
4.
He
shall
not
fail
,
nor
be
discouraged
[
not
be
broken
]
(
as
the
Hebrew
is
)
that
is
,
in
Spirit
,
so
as
to
cease
from
what
God
had
given
him
to
do
,
or
suffer
;
he
should
goe
on
with
his
work
,
till
he
had
perfected
it
.
4.
Patience
in
all
sufferings
,
submits
to
God
,
and
the
will
of
God.
The
Apostle
sedulously
puts
in
[
if
it
be
the
will
of
God
]
when
he
had
occasion
to
mention
their
sufferings
;
and
he
doth
it
twice
,
1
Pet.
3.
17.
If
it
be
the
will
of
God
that
ye
suffer
.
And
chap.
4.
v.
last
,
Wherefore
let
him
that
suffers
according
to
the
will
of
God
,
&c.
And
in
chap.
1.
6.
[
If
need
be
]
that
is
,
if
God
see
it
requisite
,
to
bring
them
on
you
:
And
the
Apostle
would
needs
bring
these
clauses
in
,
though
by
way
of
Parenthesis
;
so
in
two
of
these
places
mentioned
.
The
stronger
the
sufferings
are
,
the
stronger
is
the
will
of
God
in
bringing
those
sufferings
.
And
it
is
Patience
in
the
Soul
,
that
works
the
heart
to
submission
to
that
will
,
Psal
.
39.
v.
9.
I
was
dumb
,
I
opened
not
my
mouth
;
[
BECAVSE
THOV
DIDST
IT
.
]
Then
,
when
he
confest
his
sin
of
Bathsheba
,
and
murdering
Vriah
,
he
considered
not
the
wrong
done
them
,
in
comparison
of
That
he
had
done
against
God
;
therein
:
Against
THEE
,
against
THEE
only
have
I
sinned
,
and
done
this
evil
in
thy
sight
.
And
now
,
when
a
retaliation
for
that
sin
,
in
the
rebellion
of
his
own
Son
Absolon
,
came
upon
him
,
and
Shimei
had
likewise
bitterly
cursed
and
reviled
him
(
which
some
latter
expositors
have
deemed
to
have
been
the
occasions
of
that
Psalm
.
)
*
He
in
like
manner
,
in
this
his
punishment
,
layeth
aside
the
consideration
of
all
instruments
,
that
had
brought
those
evils
on
him
,
(
whoever
they
were
,
whether
it
were
these
or
some
other
)
and
looks
only
unto
God
,
and
submits
,
[
because
thou
hast
done
it
.
]
And
though
he
confesseth
,
that
he
was
in
a
fume
at
first
,
notwithstanding
his
fixed
resolution
to
have
been
dumb
as
for
speaking
any
thing
that
should
savour
of
murmuring
,
afore
men
:
Yet
his
flesh
and
corruption
boyled
within
him
,
(
as
that
useth
to
rise
and
work
in
us
first
)
so
v.
2.
3.
I
was
Dumb
with
silence
,
I
held
my
peace
,
even
from
good
:
And
my
sorrow
was
stirred
,
or
my
distemper
wrought
the
more
,
my
heart
was
hot
within
me
;
whilst
I
was
musing
,
the
Fire
burned
.
Then
spake
I
with
my
tongue
:
And
what
he
spake
,
savors
of
a
man
weary
of
life
it self
:
For
he
would
needs
know
of
God
when
his
life
should
be
at
end
,
thus
v.
4.
So
impatient
was
he
:
Yea
,
but
then
when
his
grace
came
more
deeply
and
throughly
to
be
stirred
,
and
Patience
to
have
in
perfect
Work
;
he
then
considers
Gods
hand
alone
in
it
;
how
that
it
was
HE
,
had
stirred
up
the
Spirits
of
these
wicked
One●
against
him
;
and
found
tha●
himself
had
to
doe
with
Go●
alone
:
And
then
,
he
was
〈◊〉
and
silent
indeed
,
to
purpose
.
An●
truly
his
heart
at
that
time
(
〈◊〉
the
occasion
were
,
that
of
Shime●
and
Absalom
)
had
been
wrough●
up
into
as
blessed
a
frame
of
submission
to
God
,
as
ever
afore
,
〈◊〉
after
,
in
all
his
life
time
,
as
hi●
words
(
in
that
chapter
afore
mentioned
)
doe
declare
,
2
Sam●
15.
25
,
26.
And
David
said
,
if
shall
find
favour
in
the
eyes
o●
the
Lord
,
he
will
bring
me
agai●
and
shew
me
both
it
,
(
viz.
th●
Ark
)
and
his
Habitation
:
BVT
IF
HE
THVS
SAY
,
I
HAVE
NO
DELIGHT
IN
THEE
:
[
BEHOLD
HERE
I
AM
,
LET
HIM
DOE
TO
ME
,
AS
SEEMETH
GOOD
VNTO
HIM
.
]
He
herein
perfectly
gives
up
himself
to
Gods
good
pleasure
.
And
it
is
as
if
he
had
said
;
If
it
be
good
in
his
eyes
so
to
deal
,
it
shall
be
so
in
mine
;
I
wholly
give
my self
up
unto
whatever
his
design
is
upon
me
:
Yea
,
he
casts
away
himself
into
the
supposition
of
Gods
having
no
delight
in
him
;
which
is
the
most
afflicting
supposition
,
a
Godly
man
can
make
to
himself
,
of
all
other
:
so
perfectly
did
his
will
apply
it self
to
God
his
will.
He
had
professed
his
waiting
on
God
just
before
in
that
Psalm
;
Now
Lord
,
what
doe
I
wait
for
?
My
hope
is
in
thee
.
And
now
he
adds
[
I
am
]
dumb
,
so
for
the
present
,
and
[
I
will
be
Dumb
]
so
for
the
future
:
I
will
never
open
my
mouth
about
it
.
Piscator
and
the
Dutch
Annotator
read
it
thus
,
in
both
Tenses
.
5.
Patience
makes
a
man
not
Dumb
only
,
or
not
to
open
his
mouth
through
submission
:
But
it
makes
him
put
his
mouth
in
〈◊〉
dust
:
whereby
a
deeper
humiliation
and
submission
is
yet
expressed
.
'T
is
a
farther
humiliation
to
lye
at
Gods
feet
,
with
hi●
face
on
the
dust
,
which
is
as
low
,
〈◊〉
the
person
can
goe
:
that
if
Go●
will
tread
and
trample
upo●
him
,
there
he
is
;
and
in
the
posture
,
presents
,
and
declare
himself
ready
for
that
,
or
an●
dispensation
from
God.
Lam.
〈◊〉
The
church
did
not
only
wai●
v.
25.
And
wait
quietly
,
v.
26
and
then
sit
down
,
and
keep
〈◊〉
lence
,
v.
28.
But
did
put
〈◊〉
mouth
in
the
dust
,
v.
29.
But
you
will
say
,
all
this
〈◊〉
done
,
when
the
Soul
〈◊〉
hope
,
as
appears
in
those
words
,
in
that
3.
of
Lam.
v.
26.
It
is
good
that
a
man
should
hope
and
wait
quietly
,
and
v.
29.
He
puts
his
mouth
in
the
dust
,
if
so
be
,
there
may
be
hope
.
and
indeed
David
in
the
29.
Psal
.
and
likewise
in
those
places
cited
of
him
,
out
of
Samuel
,
he
had
hope
concerning
that
particular
thing
he
yet
submitted
unto
God
in
,
as
at
the
seventh
verse
of
that
Psalm
appears
.
And
now
Lord
what
doe
wait
for
?
[
my
hope
is
in
thee
.
]
And
then
mentions
the
deliverance
where
in
his
hope
lay
,
in
v.
8
,
9
,
10.
And
thus
when
Shimei
curst
him
,
his
Soul
in
like
manner
did
gather
up
hope
the
more
upon
it
,
that
God
would
bless
him
,
2
Sam.
16.
12.
IT
MAY
BE
the
Lord
will
look
on
mine
affliction
,
and
that
the
Lord
will
requite
me
good
for
his
cursing
this
day
.
But
yet
I
confess
his
hope
here
,
and
the
Churches
afore
,
did
each
rise
up
but
to
an
[
it
may
be
.
]
6.
But
Gospel
Patience
(
sixthly
)
will
work
an
effect
,
when
there
is
no
hope
,
as
to
the
things
and
concernments
of
this
life
.
David
and
the
Church
said
,
if
there
may
be
hope
;
but
Patience
will
say
,
if
there
be
no
hope
,
that
is
in
this
life
that
ever
I
should
come
out
of
this
trouble
,
(
I
differenced
Patien●●
from
Christian
fortitude
afore
,
by
this
.
)
The
Apostles
did
put
primitive
Christians
over
to
the
day
of
the
Restitution
of
〈◊〉
things
,
and
the
Refreshing
,
that
should
be
then
.
Thus
Jam.
5.
7
▪
8.
Be
Patient
therefore
,
Brethren
,
[
VNTO
THE
COMING
OF
THE
LORD
.
]
Behold
the
Husbandma●
waiteth
for
the
precious
fruit
of
the
earth
,
and
hath
long
Patience
for
it
,
till
he
receive
the
early
and
latter
rain
.
Beye
also
Patient
,
stablish
your
hearts
,
FO●
THE
COMING
OF
THE
LOR●
DRAWETH
NIGH.
As
if
he
had
said
;
As
for
your
pressures
,
I
can
give
you
no
hope
of
release
out
of
them
,
during
this
life
:
but
let
your
hearts
,
fixedly
make
account
of
no
other
outward
refreshment
,
but
that
which
shall
be
then
,
by
the
coming
of
Christ
,
which
will
be
Spiritual
.
And
his
similitude
of
the
Husbandmans
waiting
for
the
harvest
declares
thus
much
,
v.
7.
Behold
,
the
Husbandman
waits
for
the
precious
fruits
of
the
earth
,
&c.
Poorman
,
he
doth
not
reap
this
precious
fruit
of
the
earth
,
until
the
Harvest
.
He
parts
with
precious
seed
:
And
as
unto
him
,
it
is
until
the
harvest
time
,
as
good
as
lost
.
The
Psalmist
hath
the
same
comparison
,
They
sow
precious
seed
,
and
they
goe
weeping
(
as
loth
to
part
with
it
)
but
shall
return
rejoycing
,
bringing
their
sheafs
with
them
.
Brethren
,
there
is
an
har●est
a
coming
,
and
joy
sown
for
the
upright
in
heart
,
against
that
time
.
It
is
now
but
sown
,
but
must
come
up
one
day
.
But
although
the
Husbandman
in
all
appearance
looks
upon
all
,
as
lost
,
until
the
Harvest
:
yet
however
he
hath
afore
then
,
in
the
mean
while
,
the
early
and
the
latter
rain
:
And
they
give
hope
of
an
harvest
,
whilst
he
sees
,
and
finds
God
blessing
,
and
following
his
Corn
,
with
rain
upon
his
Ground
.
This
as
to
the
Husbandmans
Hope
(
which
is
the
Apostles
similitude
.
)
And
as
to
the
Christians
hope
,
I
understand
by
the
early
and
latter
rain
,
according
to
the
course
of
the
similitude
,
to
be
signified
,
those
illapses
from
heaven
,
those
refreshing
bedewments
,
which
the
holy
Ghost
vouchfafeth
,
all
along
to
such
an
expectants
Soul
,
as
earnests
of
heaven
,
and
pledges
of
Gods
certain
intending
to
give
him
his
expected
harvest
,
accord
ing
to
the
proportion
of
his
Patience
and
waiting
:
But
still
all
these
hopes
wholly
respect
that
other
life
:
But
as
to
this
life
,
the
Apostle
gives
no
other
hopes
for
them
.
Nor
no
more
doth
the
Apostle
to
the
Hebrews
,
chap.
10.
36.
whilst
he
thus
speaks
,
Ye
have
need
of
Patience
(
even
to
the
end
of
your
lives
.
)
For
it
follows
,
that
after
you
have
done
the
will
of
God
,
you
may
inherit
the
Promises
:
Still
you
will
need
Patience
,
to
your
very
last
.
We
use
to
speak
the
same
,
to
a
man
,
whose
case
is
remediless
,
y
'ad
need
of
Patience
;
for
your
condition
is
not
like
to
be
bettered
.
These
had
suffered
the
spoiling
of
their
goods
already
,
v.
33.
and
had
endured
a
great
sight
of
afflictions
(
as
there
.
)
Well
,
but
the
storm
is
not
yet
over
:
you
have
need
of
Patience
still
,
you
are
like
never
like
to
have
your
goods
and
estates
again
,
and
I
can
give
you
(
says
he
)
no
other
hope
but
that
you
would
patiently
wait
for
the
restitution
of
all
things
,
which
is
to
be
at
the
day
of
judgment
,
for
so
it
follows
v.
37.
For
yet
a
little
while
,
and
he
THAT
SHALL
COME
,
WILL
COME
,
and
will
not
tarry
.
And
therefore
cast
not
away
your
confidence
,
which
hath
great
recompence
of
reward
,
verse
25.
So
that
,
all
the
hope
in
this
life
is
,
That
the
time
will
not
be
long
.
§
.
A
seventh
Act
,
or
Work
of
Patience
is
,
it
causeth
the
Soul
to
sanctifie
God
in
a
mans
heart
,
all
sorts
of
ways
.
I
shall
still
instance
(
as
I
have
done
)
more
specially
in
Job's
carriage
,
whose
Patience
is
so
cryed
up
,
by
our
Apostle
:
When
his
outward
losses
of
children
,
&c.
had
their
full
accomplishment
,
and
the
sad
tidings
thereof
had
filled
his
eares
,
and
heart
,
(
chap.
1.
)
by
messenger
after
messenger
,
till
he
had
no
more
to
lose
,
the
text
tells
us
,
v.
20.
He
fell
down
on
the
ground
,
AND
WORSHIPPED
.
He
had
been
frequent
in
worshipping
afore
,
and
that
upon
occasion
of
his
children
,
that
they
might
not
sin
,
so
you
read
v.
5.
but
all
those
,
his
foregone
worship
,
sacrifices
,
and
prayers
,
could
not
prevaile
with
God
,
to
preserve
them
,
nor
his
goods
neither
.
But
now
when
they
are
all
gone
,
the
first
thing
he
does
,
is
,
He
falls
down
and
worships
.
Quest
.
What
may
that
contain
in
it
?
Answ
.
I
shall
limit
my self
unto
what
his
speech
thereupon
doth
utter
:
and
the
Posture
of
his
worshipping
doth
signifie
:
both
plainly
shewing
,
what
was
in
his
Heart
,
that
moved
him
so
to
doe
;
and
moved
within
him
,
in
the
doing
it
.
1.
He
adores
God
in
his
Soveraignty
,
both
in
his
falling
down
,
as
also
in
those
words
,
The
Lord
hath
given
,
and
the
Lord
hath
taken
.
He
is
Lord
(
says
he
)
the
Lord
of
all
:
All
was
his
own
;
and
shall
he
not
doe
what
he
will
with
his
own
?
as
10
Mat.
15.
I
am
the
Clay
,
he
is
the
Potter
:
He
is
the
Lord
of
me
,
and
all
.
Job
had
prayed
for
his
Sons
(
as
we
did
for
the
City
)
so
far
as
he
had
then
in
his
view
,
what
might
then
concern
them
:
but
for
all
his
good
prayers
for
them
,
God
took
them
away
,
by
a
violent
death
;
and
herein
God
seemeth
angry
with
his
prayers
(
as
with
ours
for
the
City
)
yet
Job
begins
to
worship
him
afresh
,
and
adores
him
after
all
:
And
't
was
the
first
thing
he
applyed
himself
unto
.
(
Faith
and
Patience
,
will
cause
the
heart
to
apply
it self
to
God
in
all
sorts
of
dealings
,
and
will
vent
and
utter
gracious
dispositions
,
some
way
or
other
.
)
And
to
adore
God
(
which
was
most
suitable
to
this
condition
he
was
in
)
is
an
higher
act
then
to
pray
,
simply
considered
,
though
it
be
done
,
mostly
in
prayer
.
And
as
thus
at
first
,
so
he
retained
this
practise
and
Principle
,
all
along
,
although
he
did
grow
very
unquiet
,
when
his
Sins
,
and
Gods
wrath
came
in
upon
him
.
Yet
however
impatient
he
otherwise
were
,
he
still
afterwards
continued
in
this
manner
to
adore
,
and
fall
down
afore
God
at
times
.
Thus
in
Chap.
23.
11
,
12.
You
shall
see
how
this
poor
man
falls
down
before
God
,
and
submits
to
him
.
He
first
professeth
his
integrity
,
at
v.
10.
And
his
Faith
,
as
to
the
issue
of
his
Tryals
,
that
all
would
be
for
good
.
He
knoweth
the
way
that
I
take
:
when
he
hath
tryed
me
,
I
shall
come
forth
as
Gold.
My
foot
hath
held
his
steps
,
&c.
As
if
he
had
said
:
But
yet
for
all
my
holy
walking
with
him
,
his
resolution
and
design
upon
me
,
thus
to
tri●
me
,
went
on
:
And
all
my
prayers
aforehand
could
not
turn
him
therefrom
,
as
follows
v.
13
,
14.
But
he
is
of
one
mind
,
and
who
can
turn
him
?
And
what
his
Soul
desireth
even
that
he
doth
,
for
he
performeth
the
thing
that
is
appointed
for
me
:
(
What
is
my
Lot
from
him
,
(
as
this
was
)
I
must
take
it
,
and
submit
to
it
:
And
Many
such
things
are
with
him
:
Many
such
strange
and
wonderful
unusual
dealings
are
with
him
,
and
we
must
magnifie
him
in
all
.
It
is
Gods
Soveraignty
,
you
see
,
which
he
here
adores
and
falls
down
afore
.
And
this
passage
you
may
set
upon
the
score
of
those
eminent
speeches
,
wherein
he
expressed
his
Patience
,
which
the
Scripture
commends
it
for
;
and
in
the
issue
of
his
worst
fits
,
we
find
him
still
adoring
,
and
submitting
to
God.
§
.
Secondly
,
He
humbles
himself
to
the
dust
[
falls
down
to
the
ground
.
]
First
,
as
himself
was
a
Creature
,
poor
and
emptied
of
all
.
Alas
!
What
am
I
(
says
he
)
or
what
have
I
to
challenge
,
or
assume
to
my self
as
mine
?
What
have
I
,
or
am
I
,
that
I
have
not
received
?
A
poor
naked
thing
,
I
came
into
the
world
at
first
;
and
but
as
poor
and
naked
am
I
now
,
when
bereft
of
all
my
goods
;
and
as
naked
I
must
return
:
I
had
nothing
at
first
,
and
I
have
but
nothing
now
,
and
I
shall
carry
nothing
with
me
into
the
other
World.
Thus
spake
He.
When
Jacob
was
in
hazzard
of
,
and
thought
he
should
lose
his
goods
,
and
children
,
and
all
,
(
as
Job
here
,
actually
lost
both
,
)
see
how
aforehand
he
humbles
and
debaseth
himself
,
(
as
you
read
32
Gen.
10.
)
and
how
greatly
,
before
the
Lord
,
I
am
less
then
the
least
of
thy
mercies
:
I
am
not
worthy
of
a
bit
of
bread
,
and
thou
gavest
me
all
I
have
.
And
what
was
I
once
?
He
considers
(
as
Job
)
his
original
condition
,
both
as
to
matter
of
estate
,
and
children
.
I
came
over
Jordan
but
with
this
staff
.
I
had
no
more
(
says
he
)
and
now
I
have
two
bands
,
both
of
Cattell
and
Children
:
And
if
God
take
all
,
I
am
but
where
I
was
,
and
where
he
once
found
me
.
And
truly
Jacob
his
best
Policy
,
and
design
was
to
have
compounded
the
matter
,
and
if
he
could
but
save
half
of
either
,
v.
8.
if
he
might
have
half
his
estate
,
and
half
his
children
,
he
should
have
been
,
considering
the
hazzard
of
all
,
somthing
well
appeased
:
but
now
he
puts
in
with
God
for
the
whole
.
His
thus
Humbling
of
himself
was
afore
he
had
lost
any
thing
,
to
the
end
to
preserve
it
;
and
Jobs
was
when
he
had
lost
all
,
but
both
express
the
same
Humility
.
And
as
you
find
him
here
humbled
,
as
a
poor
Creature
,
(
as
poor
as
ever
any
was
)
so
elsewhere
as
deeply
broken
for
his
being
a
sinner
,
and
professing
himself
to
be
as
naked
and
empty
in
respect
of
any
righteousness
of
his
own
,
or
of
any
thing
he
had
to
stand
upon
in
the
sight
of
God.
The
great
Apostle
doth
not
more
divest
himself
thereof
,
in
Ph.
3.
then
holy
Job
doth
in
chap.
9.
23.
I
know
it
is
so
of
a
truth
:
but
how
should
man
be
just
with
God
?
If
he
will
contend
with
him
,
he
cannot
answer
him
ONE
OF
A
THOVSAND
.
And
yet
more
deeply
and
expresly
,
v.
20
,
21.
If
I
JVSTIFIE
my self
,
mine
own
mouth
(
I
sinning
in
all
my
speeches
,
and
even
in
this
now
whilst
I
speak
it
)
shall
condemn
me
:
if
I
say
I
am
perfect
,
it
shall
also
prove
me
perverse
.
His
meaning
is
,
had
I
never
so
perfect
an
inherent
holiness
,
yet
if
I
come
afore
God
,
to
be
justified
,
I
know
not
mine
own
Soul
,
as
he
there
adds
;
that
is
,
I
look
at
nothing
in
my
own
Soul
,
I
utterly
renounce
all
in
it
;
yea
,
I
would
despise
my
life
,
that
is
,
all
that
holiness
I
have
in
the
course
of
my
life
exercised
,
and
had
in
me
,
I
dispise
it
,
I
count
it
dross
and
dung
.
Though
as
for
an
integrity
,
in
point
of
sanctification
,
he
stood
upon
his
points
with
God
himself
.
We
find
other
Saints
in
their
distresses
to
have
been
patient
in
the
sense
of
their
Sins
.
I
might
instance
in
David
,
how
he
humbled
himself
in
that
great
distress
which
we
spake
of
,
and
which
silenc'd
him
so
,
as
you
heard
in
that
forecited
39.
Psalm
.
Deliver
me
from
all
my
transgressions
(
saith
he
)
verse
8.
The
remembrance
of
those
struck
him
dumb
afore
God
;
for
that
speech
immediately
follows
,
v.
9.
So
the
Church
,
7
Micah
9.
I
will
bear
the
indignation
of
the
Lord
,
for
I
have
sinned
against
him
.
A
third
Act
comprehended
in
Jobs
worshipping
God
,
is
his
blessing
God
,
as
his
words
therewith
also
uttered
shew
:
which
blessed
frame
and
disposition
of
Spirit
,
his
Faith
by
Patience
had
wrought
,
in
him
upon
this
occasion
:
Lo
!
his
high
sufferings
cause
him
to
bless
the
Lord
:
Blessed
be
the
Name
of
the
Lord
,
(
says
he
)
.
He
blesseth
him
,
that
he
had
given
him
at
first
,
and
that
he
had
afforded
him
those
blessings
of
children
and
goods
so
long
:
And
he
was
thankful
for
that
;
and
thought
it
but
reasonable
,
that
if
he
received
good
,
he
should
also
receive
evil
,
as
the
pleasure
of
God
was
,
chap.
2.
10.
He
blesseth
God
also
,
because
he
found
that
God
had
blessed
him
with
such
things
and
blessings
,
Heavenly
,
which
could
not
be
taken
away
.
He
found
the
love
of
God
the
same
still
.
It
is
a
sure
rule
,
We
never
bless
God
,
but
when
we
find
,
that
God
blesseth
us
first
:
As
we
doe
not
love
God
,
but
,
because
God
loves
us
first
.
Now
when
the
Soul
finds
that
in
afflictions
and
tentations
God
doth
bless
it
,
this
draws
out
from
the
Soul
,
a
blessing
of
God
again
.
And
then
doth
the
Soul
say
,
it
is
not
only
the
will
of
my
father
,
&
therefore
shall
I
not
drink
the
Cup
he
gives
me
?
But
it
is
the
blessing
of
my
Father
,
and
shall
not
I
bless
him
for
it
?
In
every
thing
give
thanks
,
saith
the
holy
Apostle
,
1
Thes
.
5.
18.
That
is
,
whatever
the
condition
be
,
still
there
is
matter
of
thanks
,
and
so
of
blessing
God.
III.
Branch
of
the
II.
HEAD
.
THE
FRUITS
OF
PATIENCE
.
THese
,
the
Apostles
tearms
,
the
Peaceable
quiet
fruits
of
righteousness
,
which
Chastning
yieldeth
,
after
ye
have
been
exercised
thereby
;
and
that
is
through
Patience
gained
by
those
afflictions
.
§
.
The
1.
Fruit
,
it
works
contentment
:
an
holy
contentment
:
And
that
adds
a
perfection
to
the
Other
former
works
of
this
grace
,
4
Phil.
11.
12.
I
have
learned
in
whatsoever
state
I
am
,
therewith
to
be
content
.
I
know
how
to
be
abased
,
and
I
know
how
to
abound
:
Every
where
,
and
in
all
things
I
am
instructed
,
both
to
be
full
,
and
to
be
hungry
,
both
to
abound
,
and
to
suffer
need
.
And
he
had
learned
it
,
as
Christ
learnt
his
obedience
,
through
sufferings
;
and
by
his
having
run
thorow
so
great
a
variety
of
conditions
.
A
man
may
be
content
when
he
is
not
fully
satisfied
:
When
God
frames
a
mans
estate
to
his
will
,
then
he
is
satisfied
,
as
Psal
.
17.
whose
belly
thou
fillest
with
thy
hidde●
treasure
.
But
to
be
content
is
another
thing
:
It
is
not
when
have
an
estate
,
according
to
my
will
,
but
my
will
is
brought
to
my
estate
:
And
then
,
I
have
as
much
content
,
in
that
,
as
in
the
greatest
estate
(
for
,
life
(
says
Christ
)
that
is
,
the
comfort
of
life
,
lyes
not
in
abundance
.
)
'T
is
true
,
such
a
man
would
choose
rather
,
as
the
Apostle
speaks
,
a
full
estate
;
yet
patience
boweth
his
judgment
,
to
such
an
approbation
of
his
present
condition
,
as
that
,
which
is
best
for
him
;
as
being
that
,
which
out
of
Gods
judgement
and
wisdom
is
allotted
to
him
:
He
so
,
bends
his
Will
unto
such
a
correspondency
with
Gods
will
,
as
he
rests
content
.
2.
A
second
fruit
of
Patience
is
self-sufficiency
;
the
word
is
so
,
1
Tim.
6.
6.
But
Godliness
with
contentment
is
great
gain
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
translated
Contentment
,
is
a
more
reaching
word
by
far
.
To
say
[
Contentment
]
that
's
too
bare
and
scant
a
word
;
but
this
more
amplysignifies
[
self-sufficiency
]
—
In
2
Cor.
9.
8.
the
same
word
is
there
translated
[
sufficiency
]
,
but
still
in
the
Greek
it
hath
[
self
]
added
to
sufficiency
,
which
imports
[
a
sufficiency
within
a
mans
self
]
that
he
needs
not
go
abroad
for
any
thing
;
he
is
sufficiently
supplyed
from
what
is
within
.
The
words
of
that
verse
are
,
And
God
is
able
to
make
all
Grace
abound
towards
you
,
that
ye
always
having
all
self-sufficiency
in
all
things
,
may
abound
to
every
good
work
:
which
let
us
consider
.
'T
is
true
,
that
in
the
Word
[
all
Grace
]
he
includes
an
outward
Grace
,
of
giving
such
an
abundance
of
external
Blessings
,
as
they
might
[
alwayes
]
and
[
in
all
things
]
have
enough
for
themselves
,
and
to
spare
;
yea
to
abound
in
every
good
work
to
others
:
But
yet
the
main
of
that
Grace
h●
Centers
in
,
is
an
[
inward
self-sufficiency
]
in
a
mans
own
heart
,
as
without
which
,
they
would
never
have
satisfaction
at
home
,
much
less
an
heart
to
scatter
abroad
:
but
a
mans
Natural
self-unsufficiency
(
as
oppositely
I
call
it
)
would
make
his
heart
clung
and
narrow
,
never
contented
in
himself
,
much
less
abounding
to
others
,
though
he
had
all
the
whole
world
.
So
as
indeed
that
is
the
Grace
,
which
the
Apostle
puts
the
weight
upon
;
THAT
i●
the
Grace
,
he
Predicates
.
So
as
the
inference
or
Corrolary
(
as
to
our
purpose
)
from
thence
may
justly
be
.
That
if
(
on
the
other
hand
)
a
true
Christian
be
in
never
so
great
want
,
or
fallen
into
a
condition
of
extream
poverty
;
Comparatively
,
either
unto
what
himself
once
had
(
which
is
the
case
of
many
a
good
Soul
now
)
Or
unto
others
,
who
still
abound
;
yet
if
God
give
him
this
[
All
Grace
]
of
inward
self-sufficiency
,
he
may
be
,
and
is
still
as
content
and
sufficient
within
himself
,
as
those
in
that
abounding
condition
which
the
Apostle
wisheth
unto
those
Corinthious
.
And
the
Reason
is
,
that
the
self-sufficiency
of
him
that
hath
the
most
of
such
things
,
lyes
not
in
those
things
,
but
depends
utterly
upon
that
inward
Grace
spoken
of
,
or
that
inward
frame
of
Spirit
,
which
this
Grace
composeth
his
Soul
unto
.
And
this
is
evident
from
that
place
to
Timothy
(
first
cited
)
where
it
is
,
that
the
Apostle
ufoth
the
same
word
,
on
purpose
to
comfort
the
Saints
,
that
were
in
a
scant
and
bare
Condition
,
as
to
this
World
,
as
the
Coherence
of
verse
6
,
7
,
8
,
shews
,
GODLINESS
with
SELF-SVFFICIENCY
(
says
he
)
is
great
gain
,
(
even
virtually
as
much
,
yea
infinitely
more
then
gaining
all
the
World
,
as
Christs
speech
is
)
which
moreover
is
spoken
with
a
Connexion
to
these
words
:
For
〈◊〉
brought
nothing
into
this
World
,
And
it
is
certain
we
carry
nothing
on
t
.
And
therefore
,
if
we
hav●
nothing
[
but
food
and
rayment
,
let
us
therewith
be
content
]
;
so
it
follows
:
And
for
so
much
God
hath
undertaken
.
And
the
holy
Apostle
verifies
this
in
himself
,
that
he
had
learned
thus
to
be
as
Content
when
he
wanted
,
as
when
he
abounded
And
in
this
frame
we
find
,
elsewhere
,
his
mind
to
have
been
in
the
midst
of
all
,
not
wants
only
,
but
pressures
of
all
sorts
:
Which
also
shews
,
that
Patience
and
Endurance
,
through
sufferings
,
had
been
his
Tutours
and
Instructiours
thereunto
:
For
in
a
Cor.
6.
chapter
,
He
having
first
reckoned
up
his
sufferings
,
v.
4.
and
made
a
Catalogue
of
them
,
then
in
his
final
conclusion
,
v.
10.
he
sums
up
all
in
this
.
As
SORROWFVL
,
yet
alwayes
REJOYCING
:
[
As
poor
]
yet
making
many
rich
:
As
HAVING
NOTHING
,
YET
POSSESSING
ALL
THINGS
.
In
which
few
words
he
compendiously
speaketh
,
what
either
out
of
that
to
the
Corinthians
9.
chap.
I
have
now
insisted
on
,
or
that
Paradox
in
my
Text
doth
amount
unto
.
For
those
words
[
as
sorrowful
]
in
respect
of
divers
Temptations
[
yet
alwayes
rejoycing
]
,
are
all
one
with
[
Count
it
all
joy
when
ye
fall
into
divers
Tentations
]
as
in
the
Text.
And
His
[
having
nothing
,
yet
possessing
all
things
]
there
,
is
adaequate
and
aequivalent
to
the
Corinthian●
supposed
,
outward
abounding
alwayes
,
and
in
all
things
.
But
then
his
[
being
poor
,
yet
making
many
rich
]
Therein
he
exceeded
and
transcended
,
what
they
,
or
any
the
most
liberal-hearted
rich
man
that
ever
was
in
the
World
,
could
boast
of
,
in
any
of
their
,
or
his
abounding
in
any
or
every
good
(
or
Charitable
)
Works
,
in
relief
to
others
.
So
we
see
it
is
possible
and
attainable
,
that
a
Christian
may
in
the
want
of
all
have
an
all-self-sufficiency
:
super
abounding
the
fulness
of
him
in
outward
things
,
who
aboundeth
most
.
And
all
this
was
the
fruit
of
his
Patience
,
and
continual
abiding
under
sufferings
:
For
he
speaks
this
of
himself
,
whilst
he
is
enumerating
his
sufferings
,
which
in
that
Chapter
he
doth
at
●arge
.
Thus
perfect
will
Patience
make
you
,
that
as
here
the
Apostle
in
my
Text
speaks
,
you
●hall
want
nothing
,
even
in
outward
things
,
when
you
have
lost
●ll
.
§
.
If
you
ask
me
,
Whence
hath
a
a
Christian
this
self-sufficiency
,
within
himself
?
and
wherein
lyes
it
?
I
answer
,
if
God
,
and
Christ
dwell
in
the
heart
;
if
I
have
the
earnest
of
the
Spirit
for
my
salvation
:
Or
am
partaker
of
his
holiness
,
and
that
Grace
,
which
accompanies
salvation
;
and
doe
delight
in
the
will
and
glory
of
God
,
and
in
pleasing
him
,
and
the
like
to
these
;
then
I
have
a
self-sufficiency
within
me
.
If
,
as
in
the
1
Joh.
4.
16.
We
have
known
and
believed
the
Love
that
God
hath
to
us
.
God
is
love
,
and
he
that
dwelleth
in
love
,
dwellet●
in
God
,
and
God
in
him
:
The
we
have
all
within
our selves
And
is
like
as
a
man
that
hath
〈◊〉
provisions
in
and
about
his
ow●
house
,
so
plentifully
,
as
he
need
not
goe
forth
for
any
thing
;
s●
is
it
,
and
will
it
be
with
us
.
§
.
A
third
Fruit
is
JOY
,
I
Colos●
11.
Srengthened
with
all
might
unto
ALL
PATIENCE
and
long
suffering
with
JORFVLNESS
.
You
have
it
also
in
the
Text
,
〈◊〉
it
all
Ioy
,
&c.
And
Rom.
5.
8
[
We
glory
in
Tribulations
]
knowing
that
tribulation
worketh
Patience
.
You
will
say
to
me
how
can
this
be
,
doth
not
the
Apostle
say
,
Heb.
12.
11.
No
chastning
seems
to
be
for
the
present
joyo●●
but
grievous
.
And
our
Saviou●
you
shall
weep
when
the
world
shal●
rejoyce
.
And
many
the
like
.
I
Give
these
Answers
.
1.
The
object
of
your
joy
is
not
simply
your
afflictions
:
No
,
no
man
can
delight
in
them
alone
,
they
(
indeed
)
are
grievous
,
as
saith
the
Apostle
.
But
your
joy
lyes
in
looking
unto
,
what
is
the
issue
and
event
,
the
end
and
reward
of
your
Tryals
by
them
;
and
that
is
it
you
are
to
Count
the
matter
of
your
joy
,
and
ALL
IOY
.
To
rejoyce
in
the
thing
,
or
the
affliction
it self
,
is
one
thing
:
And
to
rejoyce
in
the
expectation
of
the
event
and
issue
,
is
another
.
Then
Secondly
,
If
you
observe
it
,
the
word
in
the
Text
is
favourable
:
Says
he
[
Count
]
it
all
joy
;
that
is
,
esteem
it
so
.
He
doth
not
say
,
you
shall
have
all
joy
(
at
present
)
;
But
though
you
have
not
,
you
may
count
it
all
joy
,
that
is
,
you
may
reckon
it
[
as
matter
of
all
joy
,
]
as
many
Interpreters
par●phrase
the
words
,
and
so
Reason
yourselves
into
joy
in
your
Judgements
,
and
so
esteem
it
all
joy
,
Appretiativè
,
as
the
School
speaks
:
though
the
passion
of
joy
be
wanting
.
Thirdly
,
Jesus
Christ
himself
,
when
he
did
endure
the
Cross
,
and
whilst
he
hung
upon
it
,
and
likewise
afore
,
whilst
within
the
Garden
,
he
was
not
in
a
joyous
frame
of
Spirit
,
at
that
present
,
as
to
the
passion
of
joy
;
nay
,
his
Soul
was
heavy
unto
death
,
that
while
:
Yet
it
is
said
,
Heb.
12.
1.
THAT
FOR
THE
JOY
that
was
set
before
him
he
did
endure
the
Cross
,
&c.
And
he
therein
is
set
forth
as
an
example
unto
us
,
in
the
same
verse
,
Let
us
run
[
WITH
PATIENCE
]
the
race
that
is
set
before
us
,
Looking
unto
Jesus
,
&c.
It
is
well
,
if
you
look
to
the
joy
set
before
you
,
as
that
which
you
certainly
expect
to
come
,
although
you
want
the
Passion
of
joy
in
that
which
you
expect
to
come
.
Fourthly
,
You
may
perhaps
not
rejoyce
at
present
with
great
joy
,
yet
afterwards
through
much
exercise
of
Patience
it
may
grow
up
in
you
.
And
this
answer
,
the
Apostle
himself
gives
in
that
Heb.
12.
Distinguishing
between
what
for
[
the
present
,
]
and
what
for
[
afterwards
,
]
in
time
,
v.
11.
Now
no
Chastning
[
for
the
present
]
seemeth
to
be
joyous
,
but
grievous
:
nevertheless
[
afterwards
]
it
yieldeth
the
peaceable
fruits
of
Righteousness
unto
them
[
which
are
exercised
]
thereby
:
And
upon
the
hopes
of
that
,
he
bids
them
to
lift
up
the
hands
that
hang
down
,
and
strengthen
the
feeble
knees
.
Yet
,
Fifthly
,
Some
Christians
have
had
,
and
you
may
have
actual
joy
at
that
present
in
the
midst
of
your
afflictions
.
These
Two
,
great
Tryals
,
and
great
Joyes
,
may
well
meet
and
stand
together
,
in
the
heart
at
once
,
as
in
divers
respects
:
For
the
Apostle
hath
reconciled
those
two
,
1
Pet.
1.
6.
Wherein
ye
[
greatly
rejoyce
,
]
though
[
Now
]
for
a
season
(
if
need
be
)
ye
are
in
heaviness
through
manifold
temptations
.
That
speech
[
wherein
ye
greatly
rejoyce
]
reacheth
and
riseth
higher
then
to
an
accounting
it
matter
of
joy
,
about
what
is
to
come
;
but
doth
further
absolutely
,
speak
of
joy
for
the
present
.
And
therefore
to
have
the
affection
of
inward
joy
it self
greatly
raised
up
;
and
yet
at
that
instant
,
in
the
same
[
Now
]
as
he
speaks
,
in
outward
respects
,
to
be
in
heaviness
,
are
compatible
.
And
1
Col.
11.
The
Apostle
speaks
of
such
a
glorious
power
,
accompanying
the
Saints
in
tryals
,
as
shall
work
Patience
and
Long-suffering
with
JOYFVLNESS
:
And
why
else
doth
the
Apostle
,
also
say
,
Rejoyce
in
the
Lord
alwayes
,
and
again
I
say
rejoyce
.
He
contents
not
himself
to
have
said
it
once
,
as
if
to
have
them
rejoyce
,
a
little
;
but
he
professeth
to
say
it
again
,
because
they
should
rejoyce
abundantly
;
and
this
[
always
]
and
therefore
in
all
times
and
in
all
conditions
.
Of
the
coexistence
of
which
two
himself
proposeth
himself
an
example
:
As
sorrowful
,
yet
alwayes
Rejoycing
.
IIII.
BRANCH
.
Some
eminent
Properties
,
or
ADJVNCTS
of
Patience
,
which
added
,
do
make
it
,
and
its
work
,
Perfect
.
§
.
WHen
a
mans
Spirit
is
brought
to
doe
these
things
with
ease
:
so
as
he
shall
not
need
to
chide
his
Spirit
into
a
Patient
frame
,
nor
force
himself
into
it
.
But
like
as
Ezra
is
said
to
be
a
ready
Scribe
,
Ezra
7.
6.
that
is
,
he
was
perfect
at
his
work
;
his
heart
was
prepared
for
it
,
and
inured
to
it
,
v.
10.
Thus
Patience
hath
had
a
perfect
Work
,
when
it
frames
the
heart
to
a
Readiness
to
those
actings
forementioned
.
Thus
the
Apostle
,
Acts
21.
17.
I
am
not
only
[
ready
]
to
be
bound
,
but
I
am
[
ready
]
to
dye
at
Jerusalem
,
for
the
Name
of
the
Lord
Jesus
.
His
heart
was
so
fully
prepared
,
as
he
stuck
not
at
all
at
it
;
yea
,
it
was
an
heart-breaking
to
him
,
that
his
friends
should
offer
to
disswade
him
.
What
mean
you
to
break
my
heart
?
&c.
'T
was
his
being
inured
to
endurance
,
and
Patience
,
that
had
begotten
that
Habit
of
it
in
him
:
his
heart
was
not
to
seek
for
it
.
§
.
A
second
Adjunct
or
Property
which
adds
a
perfection
to
all
these
,
is
when
the
practice
of
it
is
DVRABLE
,
and
hath
some
constancy
in
it
.
As
first
,
Not
by
fits
only
.
That
was
Jonahs
fault
.
Oh
he
was
a
Broken
humble
man
when
in
the
Whales
belly
:
but
how
outragious
,
when
out
!
In
Moses
,
Patience
had
its
perfect
work
,
in
respect
of
the
constant
exercise
of
that
Grace
:
And
therefore
it
was
he
had
the
honour
to
be
stiled
the
meekest
man
on
Earth
:
And
truly
it
was
not
that
meek●ess
of
his
natural
Temper
;
nor
meerly
as
a
moral
virtue
in
him
,
●or
which
he
is
so
extolled
:
though
these
might
contribute
thereto
:
But
it
was
a
Grace
that
was
Spiritual
in
him
,
the
Grace
●f
meekness
,
and
consequently
●f
Patience
,
which
the
holy
Ghost
had
wrought
in
him
,
and
which
he
by
sufferings
had
learned
.
And
my
reason
among
others
,
principally
is
,
that
he
was
a
Type
of
Christ
therein
,
according
as
Gods
promise
was
t●
raise
up
a
Prophet
like
unto
Moses
;
Like
,
as
in
other
Eminencies
,
so
especially
in
this
Grace
;
for
which
as
Moses
is
commended
there
,
so
Christ
in
the
Evangelists
;
and
therein
proposeth
himself
as
an
example
,
Learn
of
me
for
I
am
meek
,
&c.
Now
how
CONSTANTLY
did
Moses
,
bear
〈◊〉
along
with
that
perverse
,
murmuring
,
and
rebelling
Nation
both
against
God
and
himself
with
an
invincible
Patience
and
still
interceded
for
them
and
thus
Christ
doth
with
us
,
and
for
us
.
And
although
we
rea●
how
Moses
was
,
and
could
b●
sometimes
angry
,
yea
,
exceedin●
wroth
,
as
the
words
are
,
(
where●●
I
gave
the
collection
out
of
Ainsworth
)
yet
it
was
often
in
Gods
cause
;
and
still
but
so
as
the
usual
and
constant
frame
of
his
Spirit
was
otherwise
,
for
which
he
had
that
renowned
denomination
;
and
never
was
greatly
out
,
or
overcome
with
impatiency
(
we
read
of
)
but
once
,
Num.
20.
10
,
11.
compared
with
Psal
.
106.
32
,
33.
Secondly
,
Patience
is
then
perfect
,
when
it
continues
to
the
end
.
As
a
Colour
is
said
to
be
perfect
,
when
't
is
Durable
,
as
a
Dye
in
grain
;
or
as
the
Indy
colours
,
which
while
the
cloth
remains
,
they
ENDVRE
.
Now
it
is
he
that
endures
to
the
end
,
Math.
24.
that
shall
be
saved
.
You
shall
therefore
find
that
unto
LONG-SVFFERING
,
Patience
is
added
in
two
several
places
,
1
Col.
Strengthened
unto
all
Patience
and
LONG-SVFFERING
.
Patience
there
respects
the
weight
or
grievousness
and
heaviness
of
the
affliction
,
we
are
under
:
And
Long-suffering
respects
the
duration
,
and
time
.
The
other
is
in
an
instance
of
the
Apostle
of
himself
,
1
Tim.
3.
10.
Thou
hast
known
my
long-suffering
,
charity
,
patience
.
In
4
Jam.
7.
'T
is
said
of
the
Husbandman
(
whose
case
is
made
the
perswasive
unto
Patience
)
he
hath
[
LONG
]
Patience
.
This
is
a
perfection
indeed
to
bear
long
,
and
to
the
end
.
Be
thou
Faithful
to
death
,
Revel
.
2.
10.
To
carry
a
great
burden
a
quarter
of
an
hour
is
an
effect
of
some
patience
;
but
to
carry
it
a
day
,
or
more
,
or
for
a
week
,
there
is
long-suffering
?
Why
is
it
said
,
that
When
you
have
done
the
will
of
God
,
you
have
need
of
Patience
:
but
because
,
still
,
in
the
last
part
of
your
life
,
after
an
active
life
for
a
long
while
ran
through
,
even
then
when
you
are
near
the
promise
,
your
patience
may
be
then
at
last
,
most
of
all
put
to
it
.
§
.
A
third
Property
or
requisite
to
perfect
Patience
,
is
,
that
it
be
universal
;
which
is
either
,
when
a
man
hath
been
every
way
tryed
,
and
hath
past
thorow
all
sorts
of
Tentations
:
Or
when
he
hath
still
come
off
with
Patience
in
some
good
measure
,
in
all
those
,
wherein
he
hath
been
tryed
,
although
his
tryals
have
not
been
of
all
sorts
.
A
mans
natural
Spirit
will
help
him
to
be
patient
in
some
things
,
but
in
other
things
his
heart
is
weak
,
and
cannot
bear
;
Oh
not
such
such
a
Cross
,
of
any
other
.
But
it
is
certain
,
As
GOD
tried
Abraham
in
his
Isaac
,
so
GOD
will
the
Sons
of
Abraham
,
in
what
is
dearest
to
them
:
and
yet
enable
them
to
bear
it
,
(
as
I
Cor.
10.
)
and
goe
thorow
therewith
.
Hence
in
the
Epistles
you
meet
with
[
ALL
]
added
to
Patience
,
and
long-suffering
,
both
when
Patience
is
prayed
for
,
as
1
Col.
and
exhorted
unto
,
as
2
Tim.
4.
2.
But
though
this
universality
is
to
be
prayed
for
,
and
exhorted
unto
,
as
that
which
makes
it
perfect
;
yet
it
is
well
,
if
in
the
great
trials
of
our
Lives
,
we
come
off
with
some
Patience
sutable
;
and
from
henceforth
resolve
with
endurance
so
to
do
;
and
so
much
is
expected
:
And
it
may
seem
strange
,
that
many
that
should
be
able
to
bear
great
trials
between
GOD
and
them
,
with
much
quietness
and
submission
,
are
yet
easily
disadvantaged
,
upon
smaller
occasions
between
men
and
them
:
For
which
some
reasons
might
be
given
.
IIII.
Section
.
ALthough
I
have
dispatched
the
subject
I
first
intended
,
yet
I
find
my self
obliged
to
proceed
a
little
further
in
the
opening
the
fifth
verse
,
in
order
unto
a
relieving
against
a
great
DISCOVRAGEMENT
,
which
I
know
hath
or
may
have
been
in
many
Readers
hearts
,
whilst
I
have
been
thus
discoursing
these
great
things
,
about
the
Perfect
Work
of
Patience
,
&c.
And
also
to
leave
behind
me
,
the
most
apposite
DIRECTION
,
how
to
obtain
this
Patience
,
in
the
perfect
work
of
it
:
and
I
will
not
goe
out
of
my
Text
for
these
things
,
neither
.
An
Exposition
of
the
5.
verse
.
If
any
of
you
lack
Wisdom
,
let
him
ask
of
GOD
,
that
giveth
to
all
men
liberally
,
and
upbraideth
not
,
and
it
shall
be
given
him
.
§
.
THe
Discouragement
,
I
know
is
,
Oh
how
remote
are
,
and
have
our
hearts
been
,
from
this
perfect
work
of
Patience
!
Which
yet
some
Saints
have
in
so
great
a
measure
attained
,
as
those
great
examples
given
have
shewn
,
both
of
Saints
out
of
the
Old
and
New
Testaments
:
what
then
shall
I
think
of
my self
for
the
present
?
(
will
such
a
Soul
say
)
or
for
the
future
,
what
shall
I
doe
?
Why
truly
,
GOD
hath
provided
sufficiently
in
the
Text
for
Answer
to
these
Queries
and
Complaints
of
yours
,
whereby
both
to
relieve
you
against
your
Discouragement
,
at
your
want
of
the
exercise
of
these
things
:
And
also
to
direct
you
to
the
most
proper
and
effectual
(
if
not
the
only
)
means
to
obtain
them
.
1.
As
to
this
present
Discouragement
about
your
want
,
and
so
great
falling
short
of
this
hitherto
,
(
which
you
are
so
sensible
of
)
Those
first
words
in
the
Text
[
If
any
of
you
lack
Wisdom
]
will
be
found
greatly
speaking
to
your
relief
therein
.
2.
As
to
a
Direction
what
you
should
doe
for
the
future
to
obtain
it
,
those
other
words
,
Let
him
ask
of
GOD
,
point
us
to
the
most
proper
and
effectual
remedy
and
way
of
supply
in
the
case
.
3.
With
this
great
Encouragement
added
;
first
drawn
from
the
nature
of
GOD
,
[
Ask
of
GOD
that
giveth
to
all
men
liberally
,
and
upbraideth
not
]
Then
seconded
with
this
Promise
,
[
And
it
shall
be
given
him
.
]
Of
these
three
HEADS
of
what
follows
,
briefly
.
I.
To
the
Discouragement
,
§
.
THe
opening
of
these
words
[
If
any
of
you
lack
Wisdom
]
will
greatly
conduce
to
ease
your
heart
as
to
that
:
The
effect
of
which
,
is
,
that
the
Apostle
plainly
supposeth
,
that
true
believers
may
both
,
really
,
and
in
their
own
apprehensions
especially
,
be
found
greatly
lacking
in
point
of
Patience
when
Trials
doe
befall
them
.
And
this
I
am
sure
hath
reason
to
relieve
you
in
what
is
like
to
be
the
great
discouragement
that
usually
falls
out
.
This
to
be
the
supposition
of
the
Apostle
,
is
made
good
by
opening
four
things
.
1.
That
by
Wisdom
,
here
,
is
plainly
meant
Patience
;
together
with
the
perfect
Work
of
it
,
which
he
had
spoken
of
.
2.
That
he
speaks
this
unto
those
that
were
true
believers
.
[
If
any
of
[
You.
]
3.
How
it
may
or
can
be
said
,
that
true
believers
,
who
have
all
Grace
and
the
principles
thereof
in
them
,
to
lack
such
or
such
a
grace
.
4.
The
intimate
reason
and
occasion
,
upon
which
the
Apostle
utters
himself
in
this
supposition
,
[
If
any
,
&c.
]
§
.
For
the
first
,
Wisdom
,
sometimes
is
taken
largely
for
all
Grace
and
gracious
actings
,
whatsoever
:
Sometimes
strictly
for
a
particular
Grace
.
To
find
out
the
difference
of
which
,
the
measure
is
to
be
taken
from
the
scope
of
the
place
,
where
either
of
these
is
mentioned
.
Now
wisdom
,
in
this
place
,
is
to
be
taken
strictly
,
that
is
,
for
that
particular
Grace
,
or
piece
of
gracious
Wisdom
,
whereby
to
know
how
to
be
able
to
manage
a
mans
self
under
Trials
,
especially
great
,
sore
and
sudden
ones
,
Patiently
:
(
which
is
done
when
we
have
taken
in
,
and
digested
by
Faith
,
such
principles
as
our
Christianity
affords
(
plenty
of
)
as
grounds
,
that
instruct
,
and
enable
the
Soul
,
joyfully
to
entertain
such
Trials
and
Tentations
,
and
to
endure
and
goe
thorow
them
,
with
a
constancy
of
joy
)
.
For
look
as
the
word
[
Grace
]
is
taken
,
either
strictly
or
largly
,
that
is
either
for
all
Grace
,
and
yet
again
for
any
or
every
particular
Grace
,
each
of
which
are
called
Grace
also
:
As
ye
abound
in
every
Grace
,
so
ye
abound
in
[
this
Grace
also
]
.
Thus
,
All
Grace
is
called
Wisdom
in
a
large
sense
,
(
as
usually
throughout
the
Book
of
Proverbs
,
)
But
withal
,
a
particular
Grace
is
called
Wisdom
too
,
as
the
third
Chapter
of
this
Epistle
,
ver
.
13.
shews
.
The
Grace
of
meekness
,
shewn
in
speech
,
and
conversation
,
he
stiles
it
[
meekness
of
Wisdom
]
or
a
wise
meekness
,
or
a
meekness
accompanied
with
,
and
proceeding
out
of
wisdom
.
And
thus
Calvin
,
and
most
others
,
understand
wisdom
,
here
,
in
this
my
Text
,
of
this
special
Grace
:
The
scope
and
coherence
with
the
former
words
carrying
it
thereunto
.
True
Patience
being
from
such
a
Wisdom
,
as
whereby
the
Soul
hath
the
skil
and
ability
to
manage
a
mans
self
patiently
under
Tentations
,
to
such
an
issue
,
as
that
Patience
should
have
a
perfect
work
in
us
;
and
unto
this
,
it
is
here
to
be
restrained
:
For
this
Grace
,
it
is
,
he
had
been
,
and
still
is
discoursing
of
.
And
there
is
a
special
and
more
peculiar
reason
,
why
this
skill
of
Patience
should
be
stiled
Wisdom
,
in
a
more
eminent
sense
.
For
what
he
had
before
uttered
of
rejoycing
in
afflictions
and
tentations
,
and
exhorted
unto
,
that
Patience
should
have
it's
perfect
work
;
these
things
being
the
hardest
lessons
in
Christianity
,
do
there
fore
need
and
require
the
highest
principles
of
Divine
Wisdom
,
both
Doctrinal
and
Practical
,
to
be
deeply
inlayed
and
fixed
in
the
Soul
,
so
as
to
bow
and
frame
the
heart
unto
a
real
practice
,
and
willing
performance
of
such
Dictates
,
and
conformity
thereunto
.
For
then
it
is
that
knowledge
is
tearmed
Wisdom
;
and
for
that
reason
it
is
,
that
our
whole
Religion
is
stiled
Wisdom
,
because
it
rests
not
in
bare
Notional
knowledge
,
(
which
is
a
differing
thing
from
Wisdom
)
but
makes
men
proportionably
wise
,
to
the
practise
of
the
things
,
in
which
it
instructs
.
And
particularly
,
this
skill
of
renduring
Tentations
(
such
as
hath
been
described
)
doth
deserve
this
stile
more
eminently
,
for
it
so
far
outvies
,
and
is
above
the
sphere
of
all
Principles
,
whether
of
Philosophy
,
or
what
other
profession
,
or
professors
of
Patience
whatsoever
,
who
whilst
in
a
sullen
Patience
(
for
all
of
theirs
was
no
better
)
they
professed
to
be
wise
,
they
became
foolish
:
and
Christianity
infinitely
out-shoots
them
in
what
they
most
gloried
in
.
§
.
Secondly
,
That
he
speaks
this
to
them
whom
he
supposeth
true
Believers
,
and
unto
them
as
such
,
is
evident
:
Although
at
the
first
blush
(
as
we
say
)
the
words
would
seem
to
poynt
at
and
speak
to
unregenerate
men
,
who
wholly
want
all
true
wisdom
and
grace
:
and
so
the
drift
should
be
an
intended
Direction
to
,
or
for
such
,
to
seek
true
Grace
,
which
they
lack
,
at
the
hands
of
God
,
by
Prayer
.
But
the
Coherence
manifestly
shews
,
that
he
speaks
to
such
,
whom
he
supposeth
to
be
already
true
Believers
:
For
in
the
next
words
,
he
exhorts
the
same
Persons
,
whom
he
speaks
to
in
these
words
,
to
ask
in
Faith
;
and
therefore
supposeth
them
to
have
true
Faith
already
,
whom
he
directs
this
Exhortation
unto
.
And
otherwise
it
had
been
more
proper
,
yea
requisite
to
have
exhorted
them
(
if
he
had
intended
it
of
unregenerate
men
,
)
first
,
to
seek
Faith
it self
,
and
then
out
of
Faith
and
in
that
Faith
to
seek
for
this
Wisdom
,
or
Grace
of
endurance
.
And
again
he
speaks
to
them
that
were
Brethren
;
so
he
calls
them
.
And
in
this
passage
,
says
;
if
any
of
[
YOV
]
and
such
,
who
being
true
professors
of
Christianity
were
exposed
unto
those
sundry
Tentations
from
persecutions
,
especially
:
And
't
is
such
,
also
whom
he
exhorts
to
count
it
all
joy
,
&c.
and
here
to
ask
a
Wisdom
of
GOD
,
whereby
to
be
able
to
suffer
for
their
holy
profession
.
Furthermore
,
this
Wisdom
lying
in
Patience
having
its
perfect
work
in
them
,
it
supposeth
the
persons
such
,
as
had
some
Work
of
Patience
,
and
of
other
Graces
begun
in
them
already
.
And
indeed
,
to
have
exhorted
Vnregenerate
Men
,
that
were
as
yet
utterly
destitute
of
all
Grace
,
and
so
out
of
harms
way
,
as
to
any
sufferings
,
for
the
Gospel
;
and
to
direct
them
to
make
this
the
first
of
their
addresses
to
GOD
,
and
of
their
requests
,
that
they
might
be
able
to
endure
Tentations
,
and
that
Patience
should
have
a
perfect
work
in
them
;
and
so
to
have
taught
them
,
that
,
which
is
the
hardest
lesson
in
Christianity
,
afore
ere
they
had
learnt
the
first
letters
thereof
,
this
had
been
utterly
improper
,
and
a
lesson
at
too
great
a
distance
,
for
men
in
their
Natural
state
,
first
to
learn.
Thus
much
for
the
PERSONS
,
viz.
That
he
speaks
it
unto
men
already
Regenerate
,
and
supposed
in
the
Faith.
§
.
The
third
thing
Proposed
,
was
,
How
it
could
be
,
he
should
speak
in
this
manner
of
Believers
,
that
they
should
lack
this
Grace
of
Wisdom
;
whenas
,
if
such
,
they
must
be
supposed
to
have
all
true
Graces
in
them
:
why
then
should
he
yet
say
,
even
of
them
,
If
any
of
you
Lack
,
&c.
Answer
,
This
expression
,
to
say
,
such
and
such
a
Christian
,
[
Lacks
]
such
or
such
a
Grace
,
is
not
uncouth
,
nor
unusual
in
the
Scriptures
;
when
he
,
(
or
they
)
have
wanted
the
EXERCISE
of
it
.
For
though
Christians
doe
receive
the
Principles
of
all
Graces
,
as
2
Pet.
1.
3.
yet
they
may
neglect
to
stir
up
all
graces
,
or
may
have
been
disused
to
the
exercise
of
some
.
Why
else
,
and
to
what
end
doth
the
Apostle
in
the
same
place
stir
them
up
to
add
Grace
to
Grace
,
as
in
verse
5.
And
in
those
cases
,
a
Christian
may
be
said
,
yea
charged
to
lack
that
Grace
or
Graces
,
which
he
wants
the
exercise
of
.
For
so
in
the
same
Chapter
,
ver
.
9.
speaking
of
a
Dozed
negligent
professor
,
though
true
,
he
useth
this
very
language
of
him
,
He
that
lacks
these
things
(
as
I
have
elswhere
opened
that
Scripture
)
;
For
Idem
est
non
esse
,
et
non
uti
:
'T
is
all
one
for
a
thing
not
to
be
,
and
not
to
be
used
,
when
the
being
of
a
thing
is
wholly
ordained
for
use
and
operation
:
Now
such
a
thing
is
Grace
;
and
such
a
thing
if
not
used
,
is
as
if
it
were
not
.
And
the
opposition
that
is
between
adding
Grace
to
Grace
,
v.
5.
(
that
is
the
exercise
of
one
Grace
after
another
)
&
the
lacking
Grace
,
in
that
v.
9.
evidently
shews
,
that
phrase
to
be
so
understood
,
not
of
the
utter
want
of
the
Grace
,
but
of
the
exercise
.
§
.
The
Fourth
thing
is
,
The
intimate
Reason
or
occasion
,
whereupon
the
Apostle
doth
utter
himself
in
such
a
supposition
[
If
any
of
you
lack
.
]
This
will
appear
by
considering
these
three
things
.
First
,
In
respect
that
the
had
exhorted
to
so
hard
and
difficult
a
Practice
:
to
Count
it
all
Joy
,
&c.
Which
requireth
such
high
principles
,
to
be
drunk
in
,
about
the
good
and
benefit
of
Tentations
,
in
the
issue
and
end
of
them
;
which
principles
must
also
have
been
thorowly
concocted
in
their
hearts
,
first
,
who
shall
attain
to
this
.
And
Secondly
,
There
being
many
poor
Souls
(
as
of
such
that
were
weak
,
and
some
New
Converts
)
amongst
them
,
whom
he
wrote
to
,
who
might
and
did
then
(
as
many
now-a-days
,
that
yet
are
sincere-hearted
)
in
the
sense
of
their
own
weakness
,
find
and
apprehend
themselves
so
far
off
,
and
remote
from
such
high
principles
,
and
attainments
;
and
therefore
upon
his
thus
discoursing
,
were
like
to
be
utterly
discouraged
;
thinking
with
themselves
,
(
judging
themselves
by
the
present
frame
of
their
infirme
Spirits
)
both
that
their
hearts
had
never
yet
,
nor
would
ever
be
wrought
up
to
this
Pitch
.
What
to
count
it
all
joy
!
(
think
they
)
is
that
it
,
you
exhort
us
unto
?
Alas
!
our
hearts
tremble
at
the
very
thoughts
of
entering
into
such
sudden
,
and
so
great
tentations
,
as
you
here
forewarn
us
of
And
of
all
graces
else
,
it
is
this
,
of
a
Patient
suffering
frame
,
and
strength
of
●
Spirit
thereto
,
that
is
and
hath
been
our
want
.
This
is
it
[
WE
LACK
]
nor
doe
we
know
how
to
mannage
our selves
wisely
,
under
such
Trials
;
so
as
to
glorifie
GOD
;
yea
,
and
not
shamefully
to
dishonour
him
:
Nay
,
if
we
should
fall
into
such
trials
,
and
sufferings
,
we
are
liker
utterly
to
fall
away
under
them
,
rather
then
to
rejoyce
,
when
we
fall
into
them
.
Further
,
Thirdly
,
There
might
be
many
strong
Christians
(
as
to
the
active
part
of
the
life
of
Christianity
)
who
yet
might
be
to
seek
as
fresh
Souldiers
,
at
the
first
,
when
such
trials
come
unexpectedly
,
and
thick
and
threefold
upon
them
;
and
that
they
fall
into
them
as
down-fals
and
Precipices
.
(
And
in
this
dreadful
a
manner
he
had
set
them
out
to
them
,
as
impendent
on
them
,
as
was
opened
)
And
even
such
Christians
being
surprized
,
might
be
at
a
loss
at
first
,
in
respect
of
that
Confidence
of
Spirit
to
bear
them
,
till
by
Prayer
and
Faith
recollecting
themselves
,
they
should
anew
obtain
or
regain
this
Wisdom
.
Even
strong
Christians
are
apt
to
be
stounded
at
first
,
as
men
are
with
a
greatblow
,
and
cannot
well
stand
or
keep
their
ground
.
Now
unto
such
(
either
of
these
)
doth
the
Apostle
in
this
Language
[
If
any
of
you
lack
]
apply
himself
;
and
therein
speaks
to
their
very
hearts
:
But
especially
to
the
first
sort
of
weak
Christians
.
And
indeed
speaks
their
very
fears
,
and
most
inward
thoughts
and
apprehensions
,
they
had
or
might
have
of
themselves
:
And
so
utters
their
misgivings
of
heart
in
their
own
Language
.
Oh
I
lack
these
things
,
says
the
Soul
:
[
If
any
of
you
lack
]
says
the
Apostle
.
And
it
is
no
small
comfort
to
such
,
to
hear
an
Apostle
,
from
the
immediate
inspiration
of
the
Holy
Ghost
,
to
suppose
,
that
very
true
and
sincere
Christians
may
thus
be
lacking
,
and
thus
surprized
.
Thus
as
to
the
Removal
of
their
main
Discouragement
,
which
was
the
first
thing
proposed
.
II.
THE
DIRECTION
.
Let
him
ask
of
God.
HAving
thus
spoken
their
hearts
,
as
to
the
fears
&
apprehensions
of
themselves
in
respect
of
their
falling
short
,
of
this
high
duty
of
Joy
and
Patience
,
&c.
He
now
DIRECTS
them
to
the
most
proper
and
soveraign
MEANS
,
for
the
obtaining
of
it
,
of
all
other
,
and
that
is
faithful
instant
PRAYER
.
[
Let
him
ask
of
God
,
]
&c.
And
herein
also
he
speaks
the
hearts
of
all
true
Christians
also
,
even
of
the
weakest
:
whose
refuge
in
all
their
wants
is
to
cry
to
God
,
for
a
supply
of
what
they
lack
:
especially
,
when
they
feel
or
are
apprehensive
of
their
lack
,
and
want
in
any
Grace
,
that
should
help
them
in
time
of
need
.
And
look
what
effectual
supply
of
this
Grace
in
Tentations
,
all
the
Apostles
perswasions
alone
,
would
not
have
effected
,
That
,
Faith
venting
it self
,
in
constant
and
fervent
Prayer
,
will
bring
in
and
obtain
;
and
their
hearts
will
in
the
end
,
be
raised
and
wrought
up
unto
:
So
as
they
shall
be
able
to
abound
in
this
Grace
also
.
Weak
Faith
,
when
it
cannot
find
in
its
heart
to
suffer
,
or
so
much
as
to
enter
into
trials
,
can
yet
pray
;
and
so
doth
beg
with
desires
unutterable
,
to
have
this
Grace
,
to
be
able
to
suffer
these
trials
,
in
this
joyful
manner
,
as
the
Apostle
exhorts
unto
.
And
the
weak
heart
continuing
so
to
pray
and
importune
God
,
in
the
end
,
THIS
shall
be
given
him
:
As
here
he
promiseth
.
I
shall
not
enlarge
on
this
further
:
For
when
an
Apostle
shall
single
forth
a
MEANES
,
And
that
One
single
One
,
whereby
to
obtain
any
eminent
Grace
one
needs
,
that
means
ought
to
be
with
all
diligence
put
into
use
and
practice
:
and
so
there
needs
no
more
to
urge
it
.
Only
observe
how
in
this
directive
part
,
he
puts
them
not
upon
praying
,
chiefly
to
have
Tentations
and
trials
averted
,
or
kept
of
;
nor
to
ask
deliverance
out
of
them
,
(
though
that
is
lawful
and
may
be
done
:
)
Not
a
word
of
these
,
in
this
his
exhortation
:
but
he
draws
the
main
,
and
great
intention
of
their
Souls
,
unto
praying
for
Grace
,
how
to
be
patient
and
joyful
,
&c.
This
as
to
the
direction
.
III.
HIS
ENCOVRAGEMENTS
TO
PRAY
.
§
.
HIs
ENCOVRAGEMENTS
,
That
by
seeking
,
a
believer
shall
obtain
,
are
drawn
,
first
,
from
that
gracious
wont
and
disposition
Of
God
,
that
giveth
to
all
men
liberally
,
&c.
As
being
a
God
,
1.
[
That
giveth
to
all
men
.
]
And
this
also
is
to
be
limitedly
understood
,
of
all
those
men
who
thus
doe
,
have
,
or
shall
apply
themselves
unto
God
by
faithful
and
importunate
Prayer
.
For
he
had
said
first
,
Let
him
[
ask
]
of
God
:
And
therefore
Gods
[
Giving
]
here
,
must
be
supposed
to
be
a
giving
to
him
that
asketh
.
Again
,
although
it
be
said
,
that
Faith
works
Patience
,
yet
it
is
prayer
,
that
fetcheth
and
brings
down
the
power
from
God
into
the
heart
,
that
works
both
Faith
and
Patience
,
and
all
.
Prayer
is
the
Midwife
,
by
which
,
Faith
the
Mother
,
brings
forth
Patience
in
the
heart
.
II.
His
gracious
disposition
in
giving
,
is
further
set
out
.
1.
That
he
giveth
liberally
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
both
signifies
a
free
hearted
giving
,
in
a
pure
way
of
simplicity
of
heart
;
as
being
neither
moved
by
any
respect
in
us
,
as
of
worthiness
,
or
the
like
:
But
singly
,
and
simply
out
of
such
motives
and
considerations
,
as
are
in
his
own
heart
,
and
which
his
own
great
and
gracious
divine
Nature
prompts
him
to
:
FREELY
.
We
generally
use
to
say
,
[
out
of
his
free
Grace
,
]
which
comes
all
to
one
,
with
the
import
of
the
word
,
which
the
Apostle
useth
here
.
Therefore
make
that
Grace
,
as
thy
plea
to
him
in
thy
Prayers
for
it
,
or
whatever
else
thou
seekest
at
his
hands
.
2.
It
signifies
largely
,
abundantly
,
liberally
,
[
RICHLY
]
as
the
word
is
used
in
2
Cor.
8.
2.
And
so
translated
there
.
You
have
both
in
that
passage
of
Davids
,
2
Sam.
7.
21.
According
to
thine
own
heart
(
there
's
freely
or
simply
)
hast
thou
done
all
these
GREAT
things
.
(
There
's
Liberally
.
)
AND
VPBRAIDETH
NOT.
THat
's
a
second
property
or
disposition
in
God
&
his
giving
:
The
sense
where
of
is
,
First
,
that
when
he
hath
given
liberally
,
never
so
often
,
nor
so
much
,
yet
he
upbraideth
not
,
as
men
are
wont
to
doe
.
Among
men
,
he
that
is
most
liberal
,
yet
if
the
same
man
he
hath
formerly
given
unto
,
will
come
often
to
him
to
be
relieved
,
in
the
end
he
(
at
least
)
will
excuse
himself
,
or
else
say
,
Why
do
you
come
so
often
,
thus
again
and
again
?
Which
is
a
tacite
and
implicite
way
of
upbraiding
or
insinuation
of
foreg
on
benefits
.
Surely
,
Calvin
,
and
Aestius
,
from
him
,
have
hit
it
:
who
put
this
scope
and
drift
upon
this
Clause
,
That
no
man
should
be
afraid
,
or
solicitour
to
come
,
though
never
so
often
,
to
this
free
and
generous
Giver
:
nor
be
discouraged
within
himself
,
that
he
should
need
to
come
so
often
to
him
;
nor
forbear
to
continue
his
incessant
importunities
,
though
it
be
never
so
long
a
time
,
ere
he
obtains
.
And
thus
understood
,
it
is
as
if
he
had
said
,
God
is
so
free
,
so
simple-hearted
and
liberall
in
giving
,
as
the
oftner
you
come
,
the
welcomer
;
especially
when
for
Grace
:
yea
,
HE
hereby
inviteth
us
of
his
own
free
heart
to
come
alwayes
;
to
ask
,
and
pray
continually
and
incessantly
,
as
that
Parable
,
Luk.
18.
1.
made
on
set
purpose
,
shews
.
So
then
,
a
frequent
,
constant
,
importunate
continuing
in
prayer
to
obtain
,
is
hereby
exhorted
unto
.
A
second
scope
in
his
adding
this
clause
,
is
,
That
though
we
find
,
that
God
doth
indeed
upbraid
impenitent
men
for
their
sins
(
as
Christ
those
Cities
)
yet
he
never
did
,
or
ever
will
do
any
sinners
,
in
this
case
wherein
it
is
proposed
,
namely
,
when
they
shall
come
and
humble
themselves
for
their
sins
,
seeking
for
more
Grace
,
to
help
in
time
of
need
against
their
corruption
;
and
this
,
much
rather
then
for
deliverance
from
or
out
of
troubles
:
in
this
case
,
he
will
not
twit
them
with
any
of
their
unworthiness
that
hath
been
past
:
He
will
pass
by
their
iniquity
,
and
not
upbraid
them
.
And
this
is
a
great
encouragement
indeed
.
For
the
guilt
of
sin
,
and
former
ingratitude
,
do
above
all
things
,
deter
men
,
from
coming
to
God
,
least
He
should
remember
their
iniquities
,
and
upbraid
them
,
with
them
.
And
it
shall
be
given
him
.
HE
follows
and
confirmes
this
hope
of
obtaining
with
this
sure
and
certain
promise
[
And
it
shall
be
given
him
.
]
For
when
the
Souls
of
men
,
being
made
thorowly
apprehensive
of
their
own
wants
of
a
Grace
,
are
carryed
forth
(
to
choose
)
to
seek
for
Grace
,
or
such
or
such
a
gracious
disposition
,
and
that
before
,
and
above
all
deliverance
out
of
the
trials
they
are
in
(
as
was
afore
observed
,
the
Apostle
had
directed
)
:
In
this
case
,
God
that
is
the
God
of
all
Grace
,
is
the
most
ready
giver
of
Grace
,
that
he
is
of
any
thing
else
.
There
are
no
requests
more
pleasing
to
him
,
or
that
suit
his
divine
,
and
blessed
disposition
,
so
,
as
THIS
doth
of
praying
for
Grace
as
thus
stated
.
For
the
bestowing
and
giving
of
Grace
,
thus
prayed
for
,
doth
tend
,
above
all
things
else
,
to
the
glorifying
of
himself
:
And
it
is
the
ayming
thereat
,
that
must
and
doth
carry
out
such
an
heart
,
to
make
this
,
to
be
the
Top
and
Chief
of
its
most
earnest
petitions
.
The
God
of
Grace
,
is
the
most
free
of
Grace
.
Thus
Christ
sayes
,
If
ye
then
,
being
evil
,
know
how
to
give
good
gifts
unto
your
children
:
how
much
more
shall
your
heavenly
Father
give
[
THE
HOLY
SPIRIT
]
to
them
that
ask
him
?
Our
Apostle
hath
also
told
us
,
that
though
the
Spirit
that
is
in
us
lusteth
to
envy
,
that
yet
God
gives
more
Grace
;
that
is
,
a
counterpoise
of
Grace
unto
that
lust
,
unto
all
them
that
humbly
seek
for
it
,
as
Chap
4.
5
,
6
,
7.
Do
ye
think
that
the
Scripture
saith
in
vain
,
the
Spirit
that
dwelleth
in
us
lusteth
to
envy
?
But
he
giveth
MORE
GRACE
.
He
resisteth
the
proud
,
but
giveth
Grace
to
the
HVMBLE
.
§
.
I
shall
now
go
forth
of
my
Text
,
but
to
fetch
in
one
thing
.
I
observe
when
the
Apostle
particularly
comes
to
that
part
of
his
Prayer
made
for
the
Colossians
,
that
they
might
have
all
Patience
and
Long-suffering
with
Joyfulness
(
which
exactly
agrees
with
what
is
the
matter
exhorted
unto
in
this
Text
)
He
implores
the
GLORIOVS
POWER
OF
GOD
,
in
these
words
,
1
Col.
11.
That
ye
may
be
strengthened
with
all
might
[
ACCORDING
TO
HIS
GLORIOVS
POWER
]
unto
all
PATIENCE
and
LONG-SVFFERING
with
JOYFVLNESS
.
And
to
draw
and
fix
your
hearts
on
this
Glorious
Power
of
GOD
,
and
point
your
prayers
thereto
,
is
the
thing
,
which
I
mean
&
intend
.
And
indeed
the
consideration
of
this
one
thing
will
have
a
general
influence
into
ALL
those
three
Heads
,
have
been
treated
of
in
this
last
fourth
SECTION
.
As
first
,
It
may
be
no
great
wonder
if
many
of
us
have
been
so
deficient
,
and
LACKING
in
this
Grace
:
For
it
is
not
an
Ordinary
Power
,
such
as
in
ordinary
walkings
holily
,
doth
assist
us
,
but
a
GLORIOVS
Power
is
requisite
to
perfect
this
Grace
:
which
argues
this
to
be
so
difficult
an
exercise
above
any
other
;
and
that
our
Natures
are
infinitly
remote
from
it
,
of
our selves
;
which
we
not
minding
,
nor
considering
,
have
not
perhaps
,
with
answerable
vehemency
implored
the
aid
of
so
Great
a
Power
.
And
secondly
,
This
gives
us
a
clear
reason
,
why
prayer
,
of
all
other
means
should
be
directed
by
the
Apostle
,
and
extraordinarily
set
upon
by
us
,
as
the
most
effectual
,
yea
,
as
an
only
means
to
obtain
this
.
For
seeing
that
Power
lyes
out
of
our selves
,
in
GOD
,
which
must
effect
this
in
us
;
then
surely
nothing
can
be
judged
so
prevailing
as
Faith
and
Prayer
,
which
are
the
Graces
in
,
and
by
which
the
Soul
going
out
of
it self
,
in
a
sence
of
its
utter
insufficiency
,
supplicates
the
Grace
in
Gods
heart
,
to
exert
this
power
,
of
his
good
pleasure
;
and
so
do
draw
it
forth
,
and
bring
it
down
into
the
Heart
.
And
then
thirdly
,
This
gives
us
the
highest
encouragement
,
that
we
may
obtain
this
perfect
work
of
it
;
however
remote
from
it
,
the
present
temper
of
our
Spirits
may
seem
to
be
to
us
:
Seeing
that
no
less
then
such
a
glorious
power
is
requisite
to
effect
it
in
the
strongest
Christians
;
And
a
power
so
glorious
is
able
to
work
it
in
the
weakest
.
Let
us
Pray
therefore
with
all
vehemency
,
for
our selves
,
as
the
Apostle
did
for
those
Colossians
,
that
this
glorious
power
may
come
upon
us
,
and
strengthen
our
inward
man
,
(
as
't
is
elfwhere
)
with
all
might
,
which
might
in
us
,
is
the
effect
of
that
power
in
God
,
as
the
cause
.
For
as
this
Patience
is
to
be
an
[
All
Patience
,
]
or
else
it
hath
not
its
perfect
work
:
so
this
MIGHT
,
it
must
be
an
[
all
might
]
you
must
be
strengthened
with
,
unto
such
A
Patience
,
of
you
will
not
be
perfect
at
it
.
That
MIGHT
you
had
in
such
or
such
a
Triall
will
not
serve
to
strengthen
you
against
the
next
triall
that
shall
come
:
But
you
must
still
have
a
new
speciall
might
for
every
new
triall
.
Your
dependance
,
therefore
is
great
upon
God
,
for
this
perfect
work
of
Patience
:
And
yet
your
encouragements
are
great
.
For
as
it
must
be
,
that
,
if
God
will
please
to
strengthen
us
,
under
any
great
unusual
Tentations
,
that
he
should
put
forth
no
less
then
this
[
Glorious
power
:
]
So
we
have
heard
,
how
,
in
our
Apostle
,
he
hath
promised
,
he
will
give
it
;
and
give
it
freely
and
liberally
to
them
,
that
make
it
their
main
,
constant
,
earnest
business
,
to
ask
it
:
And
therefore
,
his
Grace
(
if
applyed
to
)
is
engaged
to
put
this
POWER
forth
.
It
cannot
but
be
a
great
support
,
to
a
weak
heart
,
that
finds
it self
so
remote
and
distant
from
such
a
work
of
Patience
;
and
weak
also
in
comparison
of
finding
such
an
inward
might
,
that
it
should
have
Ground
and
Cause
to
think
and
to
believe
,
that
Gods
glorious
power
is
engaged
most
sreely
,
to
be
abundantly
and
readily
put
forth
,
if
continued
to
be
sought
unto
.
Why
,
this
(
says
the
weak
heart
)
will
do
it
:
namely
,
this
glorious
power
:
And
I
have
found
by
some
Tryals
already
,
that
the
strong
God
and
a
weak
heart
will
be
too
hard
for
any
thing
;
yea
,
for
the
whole
World.
And
therefore
,
when
you
think
your
present
trials
,
that
are
come
upon
you
,
far
greater
then
you
can
bear
,
think
withall
of
the
glorious
power
of
God
,
that
is
at
hand
to
help
you
.
'T
is
a
great
word
,
That
,
his
[
GLORIOVS
POWER
]
:
A
greater
attribute
could
not
have
been
named
or
found
out
for
our
comfort
.
And
is
a
word
of
vertue
,
force
and
power
,
to
hearten
to
,
or
against
anything
whatever
.
'T
is
true
,
thy
present
trial
may
be
,
and
is
above
that
in
ward
strength
,
which
serves
and
hath
served
hitherto
,
to
act
thy
graces
,
in
thy
ordinary
walkings
with
God
,
holily
and
sincerely
.
A
child
may
by
its
ordinary
strength
be
able
to
walk
up
and
down
a
room
,
by
stooles
(
suppose
)
supporting
it
,
without
any
other
extraordinary
help
:
But
if
it
be
to
goe
up
a
pair
of
Staires
,
the
strength
that
enabled
it
to
these
lesser
performances
,
will
not
be
sufficient
thereunto
:
He
must
be
carryed
and
held
up
in
the
arms
of
one
who
is
strong
and
mighty
.
And
so
it
is
here
.
That
other
part
,
of
our
Christian
obedience
,
the
active
●ife
of
a
Christian
(
prayed
for
by
the
Apostle
in
that
place
to
the
●olossians
also
)
whereby
he
walks
●ruitfully
,
&c.
as
in
the
seventh
●erse
of
that
chapter
,
requires
indeed
Gods
power
,
for
by
it
,
it
is
,
we
are
kept
unto
Salvation
,
all-a-●ong
:
But
when
it
comes
to
Pati●nce
,
and
Long-suffering
,
and
ALL
PATIENCE
;
and
that
such
●
trial
comes
,
as
will
try
all
Pati●nce
in
you
,
then
it
is
He
makes
●ention
of
that
glorious
Power
,
●nd
not
afore
:
For
it
must
be
no
●ess
that
must
go
to
that
,
then
Gods
GLORIOVS
POWER
.
And
●he
promise
therefore
is
(
in
such
case
)
that
the
SPIRIT
OF
GLO●Y
shall
rest
upon
us
,
and
not
●he
Spirit
of
Grace
only
,
as
I
Pet.
4.
14.
Relieve
and
comfort
therefore
your selves
with
these
things
,
and
specially
with
this
:
That
as
your
trials
abound
,
so
this
glorious
power
of
God
will
abound
also
,
towards
you
,
for
your
support
.
AMEN
.
FINIS
.
Some
Slips
and
Omissions
.
PAge
4.
Line
11.
For
strongest
,
Read
strangest
.
Page
18.
Line
15.
After
to
Patience
,
Read
Let
Patience
have
but
its
perfect
work
,
and
that
alone
will
make
you
eminently
perfect
.
And
his
scope
,
&c.
Page
24.
line
25.
For
And
they
,
Read
And
now
they
.
Page
58.
line
16.
After
In
the
world
,
Read
Which
he
had
reckoned
up
.
Page
90.
line
21.
After
Discouragement
,
Read
For
this
cause
we
faint
not
.
Page
99.
line
9.
For
Sp●ritual
,
Read
In
Glory
.
Page
106.
line
1.
For
But
yet
for
all
my
,
Read
But
for
all
he
knew
my
.
Page
109.
line
ult
.
Read
His
meaning
further
A.
Page
111.
line
18
After
So
long
,
Read
The
Lord
gave
,
and
the
Lord
hath
taken
:
Blessed
,
&c.
Page
119.
line
12.
After
Sums
up
,
Read
The
Frame
of
his
Spirit
.
Page
131.
line
20.
Read
Vnto
Patience
,
LONG-SVFFERING
is
added
.
Page
148
Margin
.
For
Toibi
sibi
tentum
,
Read
Tr●bui
sibi
sensum
.
Notes, typically marginal, from the original text
Notes for div A41527-e90
Job
7.
18.
Psal
.
37.
13.
Ps
.
44.
22.
Jer.
29.
11.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
same
word
here
,
and
there
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
est
id
per
quod
sit
explaratio
,
Grotius
in
Verba
:
and
so
it
differs
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
notes
the
issue
,
the
experiment
,
or
fruit
upon
tryal
(
see
the
same
Grotius
on
Rom
5.
4.
)
even
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
●
Cor.
8.
7.
Psal
.
89.
15
Pf.
40.
8.
Heb.
10.
Rev.
1.
9.
Patientia
it
a
Dei
rebus
proposita
est
,
ut
nullum
prae●eptum
obire
quis
possit
à
Patientia
extraneus
.
Tertul.
De
Patientia
.
Mat.
5.
47.
Eclesiast
.
9.
10.
Mat.
5.
12.
The
Description
of
Patience
Admonet
Victores
omnium
Tentationum
fore
,
qui
Deum
amant
.
Nec
aliâ
de
●●usâ
nos
animo
defici
cum
tentamur
,
nisi
quia
prevalet
MVNDI
AMOR.
Calvin
:
in
Verba
.
Omnes
virtutes
certant
,
sola
Patientia
vincit
&
coronatur
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Psal
55.
12.
Heb.
5.
〈…〉
habet
vim
quietativam
.
Psal
.
51.
*
See
Piscator
and
the
Dutch
Annotat
.
And
the
Ground
why
it
may
be
so
judged
,
is
the
conformity
which
these
pass●ges
in
the
Psalm
,
verse
8.
Make
me
not
the
REPROACH
of
the
foolish
,
and
this
specially
,
v.
9.
I
opened
not
my
mouth
,
because
THOV
DIDST
IT
,
doe
hold
with
that
story
,
2
Sam.
16.
10
,
11.
When
Shimei
did
curse
him
,
upon
occasion
of
which
,
David
,
simularly
,
spake
thus
.
The
Lord
hath
said
to
him
,
curse
David
;
Who
shall
then
say
,
wherefore
hast
thou
done
so
?
Let
him
alone
,
THE
LORD
HATH
BIDDEN
HIM
.
Which
is
just
as
here
[
THE
LORD
HATH
DONE
IT
.
]
'T
is
such
a
phrase
as
when
Christ
says
I
know
you
not
.
Heb.
12.
Sapientiae
nomen
ad
circumstantiam
praesentis
Loci
restringo
.
Calvin
in
Verb.
Siquis
vestrum
non
potest
intelligere
V●ilitatem
Tentationum
,
postulet
a
Deo
toibui
sibi
tentum
.
Beda
in
Locum
.
Cum
dicat
omnibus
,
intelligit
,
qui
Petunr
,
Calvin
in
Virba
.
NECEXPROB●T
]
Hoc
additum
est
,
Ne
quis
deum
sepi
us
adire
metuat
;
●ui
ex
Hominibus
maximè
sunt
Liberales
,
rametsi
identidem
quispiam
juvari
se
postuler
,
priora
beneficia
commemorant
:
at
que
ita
excusant
IN
POSTERUM
.
Calvin
in
verba
.
Vel
certe
ideo
addit
nequis
deum
sepius
adire
vereatur
(
Calvins
very
words
)
nonne
enim
dicit
,
jam
toties
dedi
;
quid
adhuc
me
obtundis
?
Ut
solent
homines
,
etiam
qui
maximè
sunt
liberales
(
Calvins
very
words
again
)
Sed
Deus
ut
est
Fons
inex●austus
ita
ad
dandum
,
modo
pet●ssicut
oportet
,
paratissimus
,
imo
i●●e
ultro
nos
invitans
ad
semper
petendum
,
&c.
Aestius
in
verba
.
1
Head.
2
Head.
3
Head.
Ephes
.
4.
17.