A voyce out of the thick darkness: containing in it a few words to Christians, about the late and present posture of spiritual affairs among them. Together with a post-script about darkening the counsel of God. As also, certain Scripture-prophecies concerning some transactions in the latter times. / By Isaac Penington, (junior) Esq;.
Penington, Isaac, 1616-1679.
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A voyce out of the thick darkness: containing in it a few words to Christians, about the late and present posture of spiritual affairs among them. Together with a post-script about darkening the counsel of God. As also, certain Scripture-prophecies concerning some transactions in the latter times. / By Isaac Penington, (junior) Esq;.
Penington, Isaac, 1616-1679.
[10], 53, [1] p.
Printed by John Macock,
London :
1650.
"A post-script about darkening the counsel of God" and "Certain Scripture-prophecies concerning some transactions in the latter times" each have separate dated title page; pagination and register are continuous.
Annotation on Thomason copy: "Aprill. 1 1649"; the 50 in imprint date is crossed out.
Reproduction of the original in the British Library.
eng
Bible -- Prophecies -- Early works to 1800.
Theology, Doctrinal -- Early works to 1800.
Christian life -- Biblical teaching -- Early works to 1800.
A90402 R203131 (Thomason E597_7). civilwar no A voyce out of the thick darkness:: containing in it a few words to Christians, about the late and present posture of spiritual affairs amo Penington, Isaac 1650 23501 15 5 0 0 0 0 9 B The rate of 9 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words.
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A
VOYCE
OUT
OF
The
thick
Darkness
:
Containing
in
it
a
few
Words
to
CHRISTIANS
,
About
the
late
and
present
posture
of
Spiritual
Affairs
among
them
.
Together
with
a
Post-script
about
darkening
the
Counsel
of
God
.
AS
ALSO
,
Certain
Scripture-Prophecies
concerning
some
Transactions
in
the
latter
Times
.
By
ISAAC
PENINGTON
,
(
junior
)
Esq
;
ISAIAH
2.
5.
O
house
of
Jacob
,
come
ye
,
and
let
us
walk
in
the
light
of
the
Lord
.
ISAI.
50.
11.
Behold
,
all
ye
that
kindle
a
fire
,
that
compass
your selves
about
with
sparks
:
walk
in
the
light
of
your
fire
,
and
in
the
sparks
that
ye
have
kindled
.
This
shall
ye
have
of
mine
hand
,
ye
shall
lie
down
in
sorrow
.
MAT.
5.
29.
If
thy
right
eye
offend
thee
,
pluck
it
out
,
and
cast
it
from
thee
.
LONDON
,
Printed
by
John
Macock
.
1650.
The
Preface
.
IT
was
my
intention
,
some
distance
of
time
since
,
to
have
published
somewhat
concerning
the
then
present
state
of
Affairs
;
wherein
I
should
have
expressed
ill-will
towards
none
,
but
only
have
uttered
that
deep
affection
that
then
was
in
me
,
towards
the
soddering
and
healing
the
distempers
of
such
spirits
,
as
are
made
more
miserable
by
their
own
discontents
,
then
they
could
be
by
any
thing
else
that
can
in
probability
befall
them
in
this
state
of
things
,
wherein
it
is
hard
to
determine
what
is
truly
best
and
most
profitable
,
though
most
men
are
very
ready
to
determine
,
and
very
confident
in
determining
,
according
to
their
own
desires
and
apprehensions
.
It
was
then
my
design
to
have
cast
some
water
upon
these
flames
,
that
they
might
not
burn
so
intensely
within
to
the
disturbance
of
mens
own
spirits
there
,
nor
yet
be
so
liable
to
break
forth
to
the
disquieting
and
endangering
of
the
publique
interest
.
There
are
one
sort
of
men
whom
I
should
more
especially
have
applied
my self
unto
,
who
are
wonderous
eager
after
making
the
Nation
happy
;
whose
spirits
can
be
no
ways
satisfied
till
they
see
the
attainment
of
that
Universal
Freedom
,
and
the
flowing
forth
of
that
Universal
speedy
impartial
Justice
,
which
is
easie
to
be
desired
,
but
hard
to
be
met
with
.
In
pity
towards
these
(
whom
I
had
cause
enough
to
pity
,
I
my self
lying
with
them
under
the
same
desire
,
though
not
expecting
to
meet
with
it
in
that
way
wherein
it
was
pursued
;
)
I
say
,
in
pity
towards
these
,
I
was
ready
to
issue
forth
to
administer
to
them
more
especially
what
I
conceived
might
be
in
any
kind
relieving
;
and
after
such
reasonings
as
should
have
fallen
within
my
shallow
compasse
,
at
last
I
should
have
ventured
to
have
proposed
three
Directions
to
such
as
should
be
made
willing
to
consider
of
them
,
which
when
embraced
,
would
not
quite
have
taken
them
off
from
,
but
only
have
somewhat
allayed
the
vehemency
of
their
Spirits
in
this
their
prosecution
of
publike
good
,
which
in
tenderness
to
them
and
others
I
could
not
but
desire
.
These
Directions
being
so
few
,
and
of
a
more
general
nature
then
to
be
restrained
unto
them
,
or
any
one
sort
only
,
I
shall
here
make
mention
of
,
being
setled
in
my
Spirit
to
wave
the
rest
of
the
Discourse
.
The
first
of
them
is
to
this
effect
:
Be
content
to
passe
through
your
pilgrimage
without
the
full
enjoyment
of
that
Freedom
ye
have
desired
and
pressed
so
hard
after
.
There
is
a
power
above
,
whose
Will
may
crosse
yours
in
this
,
which
may
as
well
find
fault
with
your
untowardnesse
to
be
governed
,
as
with
the
Self-Seeking
of
such
as
have
been
Governors
.
I
might
perhaps
have
said
,
if
I
had
not
suspected
it
would
have
relished
too
harshly
,
Be
content
to
be
Slaves
.
It
is
a
brave
thing
sometimes
to
oppose
the
yoke
,
but
a
braver
from
Judgment
to
submit
unto
it
.
It
is
in
many
cases
better
for
particular
persons
,
yea
for
Societies
,
to
bear
,
then
avoyd
the
yoke
.
It
cost
the
Israelites
dear
that
they
would
by
no
means
be
brought
to
put
their
necks
under
Nebuchadnezzars
girdle
.
Canst
thou
say
that
a
present
Oppression
is
not
determined
concerning
thee
by
him
who
hath
power
to
dispose
of
all
things
?
If
thou
canst
not
,
take
heed
of
over-violent
resisting
.
If
thou
labourest
for
Freedom
with
all
thy
might
,
and
a
greater
power
oppose
,
what
wilt
thou
gain
by
the
contest
?
I
have
often
repented
of
shunning
,
of
avoyding
,
but
never
of
meeting
and
closing
with
misery
.
It
is
the
stiffnesse
of
the
neck
,
and
unbrokennesse
of
the
Spirit
that
chiefly
makes
all
our
yokes
so
harsh
.
2.
Groan
,
pant
after
,
and
in
a
just
way
pursue
the
attainment
of
perfect
Freedom
.
Lie
not
down
as
a
Slave
,
with
a
base
abject
Spirit
,
counting
slavery
best
,
but
with
a
sweet
Spirit
submit
to
it
for
necessities
sake
,
and
withall
let
a
Sense
appear
of
your
prizing
and
desiring
of
Liberty
:
And
what
way
of
attaining
it
is
made
out
to
you
plainly
and
evidently
justifiable
,
forbear
not
to
fall
in
with
;
yet
not
in
such
a
violent
and
irrational
manner
,
as
to
make
your
more
noble
parts
far
worse
slaves
to
bruitish
passions
within
,
to
avoyd
a
more
inferior
slavery
of
the
outward
and
more
ignoble
part
.
3.
Hasten
your
desires
and
expectations
aright
:
Look
not
for
it
from
thence
where
ye
cannot
hope
to
find
it
,
but
thence
from
whence
alone
it
can
come
:
Look
not
for
it
from
man
,
Righteousnesse
cannot
grow
there
,
it
never
grew
there
:
Man
has
not
a
Soil
fertile
enough
for
such
trees
to
flourish
in
;
Man
has
not
a
Root
deep
enough
to
bear
such
Fruit
.
Besides
,
man
seems
now
to
be
blown
upon
,
and
all
his
excellency
withers
;
adore
him
no
longer
.
Is
not
the
glory
of
all
sorts
of
men
fallen
?
Why
do
ye
so
often
remove
your
eyes
from
one
sort
of
men
to
another
?
Oh
loosen
them
from
all
,
and
fasten
them
no
more
on
any
,
if
ye
would
not
be
frustrated
.
Solomon
that
deep
wise
man
,
who
knew
things
in
their
causes
,
tels
you
what
the
place
of
Judgment
and
Righteousnesse
under
the
Sun
is
,
even
a
place
where
unrighteousnesse
and
iniquity
is
still
to
be
found
,
Eccles.
3.
16.
If
ye
look
for
a
place
of
pure
Judgment
and
Righteousnesse
under
the
Sun
,
ye
will
be
deceived
.
For
this
is
the
state
that
ever
was
and
ever
will
be
under
the
Sun
;
There
will
be
Oppressions
exercised
even
there
,
and
the
oppressed
ones
may
weep
,
but
they
are
like
to
have
no
effectual
Comforter
;
for
the
power
that
should
comfort
and
relieve
them
,
is
still
on
the
oppressors
side
,
as
that
same
comprehensive
man
speaks
in
that
same
Book
,
Chap.
4.
1.
Therefore
look
not
there
for
it
any
longer
,
since
Wisdom
hath
said
,
and
Experience
too
hath
always
shewn
,
that
it
is
not
,
it
will
not
,
it
cannot
be
found
there
.
But
if
ye
know
and
can
think
of
a
Fountain
of
Righteousnesse
,
a
Power
that
can
issue
out
pure
and
perfect
Salvation
,
look
thither
;
and
when
that
Fountain
shall
be
opened
,
ye
may
chance
to
meet
with
it
;
but
till
then
,
your
hunger
and
thirst
is
not
like
to
be
satisfied
,
however
your
hopes
to
meet
with
it
in
this
or
that
party
,
this
or
that
interest
,
may
flatter
you
.
Now
whether
these
may
be
useful
to
any
or
no
,
lies
not
in
me
to
resolve
;
this
is
all
I
have
to
say
concerning
them
,
that
I
found
them
in
my
own
Spirit
,
and
I
found
my
Spirit
much
composed
by
them
,
(
in
reference
to
the
several
tossings
and
tumblings
that
have
been
,
)
they
lying
at
the
bottom
there
,
from
whence
I
produce
them
into
publique
view
,
not
knowing
but
they
may
drop
and
distil
into
some
other
Spirit
,
to
bring
it
also
to
some
kind
of
rest
in
this
respect
,
in
the
middest
of
such
future
shakings
as
are
very
incident
and
frequent
after
dissettlement
.
About
the
same
time
the
state
of
spiritual
things
was
presented
to
my
view
,
and
I
beheld
the
people
of
God
in
their
several
stations
;
some
scattered
this
way
,
some
that
way
;
some
setled
this
way
,
some
that
way
;
some
bewailing
themselves
under
their
Scatterings
,
others
blessing
themselves
in
their
Setlings
;
some
seeking
,
and
others
glorying
,
in
what
they
imagine
they
have
found
;
some
complaining
of
the
breaches
,
growing
greater
and
more
Spiritual
,
others
crying
out
as
fast
,
that
their
Antidotes
,
plaisters
and
arts
of
healing
,
which
would
easily
help
all
,
were
not
embraced
.
I
found
my
Spirit
likewise
drawn
out
to
speak
a
little
concerning
this
state
of
things
,
as
I
felt
the
sence
of
them
then
upon
me
,
and
as
I
found
it
most
ready
and
convenient
to
communicate
that
sence
;
which
though
I
had
intended
to
wave
also
,
yet
finding
the
state
of
things
calling
for
some
such
kind
of
language
to
invite
to
a
more
then
ordinary
consideration
of
them
,
I
find
my self
willing
to
let
it
go
forth
as
an
instrument
in
his
hand
,
who
knoweth
how
to
manage
it
,
to
effect
what
he
pleaseth
by
it
.
This
is
the
account
I
thought
fit
to
give
by
way
of
Preface
,
to
lead
to
the
Discourse
it self
,
which
now
follows
.
A
FEW
VVords
to
Christians
,
About
the
late
and
present
Posture
of
Spirituall
Affaires
Among
Them
.
IT
was
not
onely
the
Civil
part
of
this
Nation
that
lay
under
Misery
and
Oppression
before
this
great
Commotion
,
but
Religion
also
,
and
the
Religious
party
,
had
a
deep
share
in
it
,
being
most
of
all
troden
under
foot
.
That
present
form
of
Government
,
which
then
was
in
force
,
struck
at
the
life
and
power
of
that
,
which
it
was
erected
to
be
a
wall
unto
.
Nor
did
onely
the
sweetness
of
Liberty
and
Propriety
put
men
,
that
were
sensible
thereof
,
upon
striving
to
regain
and
possess
them
;
But
the
preciousness
of
Freedom
to
Conscience
,
tender
Conscience
,
which
had
been
so
long
yoked
and
burthened
,
did
much
instigate
Christians
to
assay
the
recovery
and
re-enjoyment
of
it
.
And
the
result
hath
been
much
alike
to
both
;
both
have
been
buried
in
the
dust
of
Contention
and
Confusion
.
The
Contention
hath
grown
so
hot
,
that
men
have
almost
forgot
what
they
contended
for
in
both
,
which
at
first
was
not
a
power
to
oppress
and
captive
others
,
but
to
attain
Liberty
for
themselves
and
others
.
It
is
to
you
,
O
Christians
,
that
I
intend
a
few
Words
,
(
to
which
I
hasten
,
)
and
that
concerning
your
choycest
Jewel
,
Religion
.
In
what
state
is
it
?
In
what
state
hath
it
been
?
Hath
it
thriven
,
or
decayed
?
Is
it
alive
,
or
dead
?
Whom
do
ye
embrace
in
your
bosoms
,
your
true
Love
,
or
a
stranger
?
What
,
is
your
Religion
of
the
right
coyn
?
hath
it
the
stamp
of
your
King
,
or
is
it
counterfeit
?
Truly
there
are
so
many
different
pretenders
stand
up
to
lay
claim
to
him
,
who
belongs
but
to
one
,
(
his
own
Spouse
,
as
he
is
but
one
,
his
Light
one
,
his
Will
one
,
his
Way
one
,
in
the
midst
of
infinite
variety
and
contrariety
)
that
he
had
need
have
infallible
certainty
,
who
satisfieth
his
spirit
with
his
interest
in
him
.
But
I
would
speak
but
little
to
you
;
I
will
therefore
come
to
those
few
Questions
I
have
to
propose
to
your
consideration
concerning
the
state
of
spiritual
things
,
in
reference
to
the
many
changes
it
hath
under-gone
,
and
the
present
condition
wherein
it
stands
.
The
first
whereof
may
be
this
:
1.
Whether
Religion
hath
not
received
a
wound
in
the
inward
part
of
it
,
since
this
Contestation
about
outward
things
,
and
the
outward
part
of
Religion
?
Whether
the
life
and
power
of
Religion
(
which
was
always
scanty
enough
among
the
best
)
be
not
now
much
abated
,
and
runneth
not
so
low
,
that
it
is
hardly
,
if
at
all
,
discernable
?
It
hath
been
the
complaint
of
divers
,
both
Presbyterians
and
Independents
,
and
therefore
may
well
deserve
the
consideration
of
each
sort
.
O
Christians
!
Be
not
so
busie
about
the
outward
part
,
about
the
dress
of
Religion
,
as
not
to
enquire
into
the
state
of
the
inward
part
,
whether
that
flourish
,
or
languish
and
decay
.
2.
If
it
do
appear
to
you
,
That
Religion
hath
received
a
blow
within
,
a
wound
at
heart
;
let
me
ask
you
,
in
the
second
place
,
Whether
it
doth
not
nearly
concern
you
,
to
bethink
your selves
how
it
may
be
cured
in
time
,
before
it
bleed
to
death
?
Thou
art
busied
,
O
Christian
,
about
garments
of
Religion
,
for
thy self
and
others
to
wear
;
look
within
man
,
thy
heart
faints
,
thy
life
is
expiring
:
Thy
faith
is
even
dead
;
thou
canst
not
trust
God
,
but
runest
to
thine
own
wisdom
to
contrive
for
thy self
,
and
to
thine
own
power
to
effect
thy
counsels
.
Thy
love
,
what
is
become
of
it
?
O
what
a
strange
thing
is
love
among
Christians
?
Patience
,
Humility
,
Meekness
of
spirit
,
&c.
where
do
they
grow
?
What
is
there
of
these
left
within
,
in
the
heart
,
when
there
is
such
a
general
complaint
,
that
they
are
not
to
be
found
in
the
lives
of
Professors
?
3.
Let
me
ask
thee
,
in
the
third
place
,
Whether
the
Establishment
of
,
or
voluntary
submission
to
,
any
outward
Form
of
Government
,
or
Church-Discipline
,
of
what
kinde
soever
,
can
heal
this
breach
within
?
Will
Presbytery
do
it
?
Why
doth
it
not
do
it
in
Scotland
,
where
it
hath
scope
and
power
enough
?
Will
Independency
or
Anabaptism
do
it
?
How
come
so
many
then
to
lose
the
lives
of
their
spirits
in
such
Relations
?
The
Form
doth
seldom
contribute
much
to
the
Power
,
but
the
Power
is
very
commonly
eaten
out
by
the
Form
.
I
know
men
that
are
engaged
much
to
any
way
,
are
highly
conceited
of
it
,
thinking
it
would
effect
strange
things
,
if
it
were
but
generally
owned
and
embraced
;
and
are
ready
to
impute
all
miscarriages
and
bad
effects
to
the
want
thereof
:
but
this
is
but
a
favorable
and
self-ish
judgment
;
I
propose
this
question
to
thee
to
consider
and
ponder
of
,
till
thou
art
enabled
to
pass
a
righteous
judgment
upon
it
;
and
then
perhaps
thou
wilt
be
as
ready
to
condemn
thine
own
form
and
way
of
Administration
in
this
behalf
,
as
thou
art
to
condemn
such
other
ways
as
thou
now
opposest
.
4.
Let
me
ask
thee
yet
again
,
Whence
this
cure
is
to
be
expected
,
and
can
alone
be
had
?
From
whence
did
any
true
Life
and
Power
flow
at
first
,
and
whither
is
it
now
retired
?
Who
is
it
that
hath
wounded
?
Can
he
heal
?
Can
any
else
but
he
heal
?
Who
is
it
that
hath
shaken
the
foundations
of
mens
spirits
,
and
battered
down
the
fabricks
of
their
Religion
about
their
ears
;
yea
,
even
of
such
as
have
built
with
hewen
stone
?
Truly
,
Miserable
is
that
man
,
whose
life
is
almost
wasted
,
and
dayly
wasting
,
and
yet
he
still
running
to
that
for
Recovery
,
which
destroyeth
him
.
It
is
one
fair
step
towards
Redemption
,
to
know
from
whence
to
hope
for
it
,
and
to
have
the
eye
taken
off
from
every
thing
else
.
5.
And
lastly
,
Let
me
put
this
one
thing
more
to
thee
;
What
Dispensation
thinkest
thou
are
we
under
at
present
?
Whether
have
we
attained
that
Light
,
that
Life
,
that
Power
,
by
which
we
are
to
walk
,
and
under
which
we
may
comfortably
sit
down
?
Or
are
we
to
expect
and
wait
for
a
reducement
to
that
state
wherein
the
Primitive
Christians
were
,
when
the
Spirit
was
poured
out
upon
them
,
and
they
led
thereby
into
Church-communion
?
Or
are
we
to
expect
any
other
state
promised
in
the
Scripture
,
and
(
as
some
say
)
experienced
by
themselves
,
which
this
is
to
give
way
unto
?
This
is
a
very
weighty
question
,
and
very
needful
,
especially
in
these
shaking
times
,
wherein
men
had
need
be
much
enquiring
,
and
not
over
forward
to
settle
,
when
a
Power
above
them
stands
so
ready
to
shake
,
and
hath
so
sorely
shaken
,
that
which
was
very
likely
to
have
stood
.
To
further
such
a
little
,
as
are
desirous
to
bend
their
thoughts
hereunto
,
by
opening
a
way
for
a
more
full
and
exquisite
search
,
I
shall
communicate
some
of
the
workings
of
my
minde
formerly
concerning
these
three
things
.
As
touching
the
first
,
Whether
we
have
attained
to
such
a
Dispensation
,
as
we
may
walk
on
comfortably
in
?
The
workings
of
my
minde
have
been
very
various
and
doubtful
concerning
this
;
one
while
inclining
to
the
one
part
,
another
while
to
the
other
:
Sometimes
apprehending
the
substance
both
of
inward
and
outward
Worship
and
Conversation
,
so
clearly
revealed
in
the
Scriptures
,
and
so
testified
within
,
in
the
spirits
of
Christians
;
and
so
much
life
and
power
also
communicated
from
above
,
as
might
very
well
suffice
to
lead
them
on
very
sweetly
and
comfortably
in
this
vale
of
Tears
to
their
Resting
place
.
Otherwhiles
again
apprehending
from
light
sence
,
and
evident
experience
,
so
much
deadness
,
so
much
darkness
,
such
a
vail
over
the
heart
,
and
over
the
Scriptures
;
such
uncertainty
in
things
that
were
received
,
such
a
want
of
power
within
to
buckle
with
power
without
,
that
there
appeared
no
possibility
of
rubbing
on
like
Christians
after
this
rate
;
which
hath
made
me
often
wonder
,
whether
we
were
under
the
Law
,
or
under
the
Gospel
;
there
was
so
much
work
,
so
little
strength
;
so
large
promises
without
,
so
little
of
what
they
spake
within
.
So
that
though
I
had
many
advantages
,
both
from
the
earnestness
of
the
desire
in
my
own
spirit
,
and
from
the
considerations
that
were
administred
to
me
;
as
also
from
my
own
experience
,
and
enquiry
among
such
as
pretended
both
light
and
experience
in
the
point
in
hand
;
yet
still
there
was
somewhat
of
concernment
to
keep
me
back
from
a
positive
determination
,
even
when
I
was
nearest
unto
resolving
.
For
the
second
,
Whether
we
are
to
expect
a
Restoration
of
the
the
Primitive
State
,
or
no
?
My
mind
wrought
much
after
the
same
manner
.
Sometimes
it
seemed
very
likely
to
me
that
it
should
be
restored
:
Sometimes
again
the
weakness
both
of
the
Ordinances
and
Administrations
of
it
,
and
their
sudden
death
,
made
it
seem
to
me
fitter
to
pass
away
,
and
give
place
to
that
which
is
more
durable
.
There
were
three
things
eminent
in
that
Dispensation
,
Gifts
,
Administrations
,
and
Graces
.
They
had
several
sorts
of
gifts
;
gifts
of
healing
,
of
speaking
with
tongues
,
of
working
miracles
:
Again
,
they
had
gifts
of
prophecying
,
of
singing
,
of
revelation
,
of
interpretation
,
&c.
Then
they
had
Administrations
,
they
had
proper
ways
of
administring
every
gift
,
which
were
appointed
to
them
,
and
whereinto
they
were
led
,
by
the
same
Spirit
which
bestowed
the
gift
.
Some
gifts
were
bestowed
in
reference
to
persons
without
,
for
conviction
and
conversion
;
and
other
gifts
in
reference
to
persons
within
,
for
mutual
edification
,
exhortation
and
comfort
;
the
same
Spirit
leading
them
to
the
use
of
these
in
some
measure
,
who
imparted
the
gift
unto
them
.
Then
lastly
,
they
had
Graces
,
strong
,
powerful
graces
were
poured
out
unto
them
,
graces
that
were
truly
spiritual
,
not
acquired
by
their
industry
,
but
breathed
by
the
Spirit
of
Life
;
such
as
Faith
,
Love
,
Patience
,
Humility
,
Meekness
,
&c.
and
there
is
a
vast
difference
between
these
when
they
are
dropped
out
of
Heaven
,
and
those
that
are
extracted
out
of
the
Earth
,
though
they
may
bear
the
same
name
,
and
carry
the
same
resemblance
.
The
common
fires
of
the
Jews
,
and
the
fire
on
the
Altar
,
were
not
the
same
,
how
little
difference
soever
might
seem
between
them
to
common
judgments
.
But
what
became
of
this
glory
?
How
soon
did
this
Sun
set
!
What
Christ
foretold
concerning
the
material
Temple
of
Jerusalem
,
proved
true
also
of
this
Spiritual
,
this
Apostolick
building
,
there
was
not
one
stone
left
upon
another
that
was
not
thrown
down
.
Who
would
have
thought
so
glorious
a
fabrick
should
so
soon
have
been
laid
flat
!
That
the
Churches
,
so
well
founded
and
setled
by
the
Apostles
,
and
not
barely
by
them
,
but
by
the
Spirit
of
God
in
them
,
should
so
soon
come
to
ruine
!
And
since
it
hath
thus
passed
away
,
must
we
not
be
forced
to
confess
,
that
there
was
some
flaw
,
some
defect
in
it
,
or
else
it
could
not
so
soon
have
decayed
and
perished
?
And
truly
methinks
there
seemeth
to
lie
as
just
an
Indictment
(
in
kind
,
though
not
in
degree
)
against
this
Dispensation
,
as
did
against
the
Dispensation
under
the
Law
,
for
weakness
,
for
unprofitableness
,
for
inability
,
to
make
the
comers
thereunto
perfect
.
What
a
poor
state
were
the
Churches
in
,
even
in
the
Apostles
times
?
How
subject
to
be
shaken
in
doctrine
?
How
carnal
and
defective
in
practise
?
They
had
the
Spirit
poured
out
upon
them
,
and
yet
wanted
both
outward
light
,
and
inward
life
and
power
.
They
had
abundance
of
gifts
,
but
knew
not
how
to
use
them
towards
the
edification
of
the
body
,
but
employed
them
to
the
building
up
of
that
which
was
to
be
destroyed
.
And
it
was
not
only
a
weak
state
while
it
was
enjoyed
,
but
was
also
continually
languishing
,
and
soon
expired
:
And
all
the
endeavors
that
have
been
to
rear
up
this
fabrick
again
since
,
either
in
the
internal
or
external
part
,
have
had
the
like
success
with
those
endeavors
that
have
been
used
to
re-build
the
Temple
of
Jerusalem
since
its
desolation
;
before
the
building
can
come
to
any
maturity
or
perfection
,
it
is
still
blown
down
.
Such
a
continued
,
experimented
discovery
of
the
frailty
of
it
,
seemeth
to
me
to
foretel
its
death
,
not
its
resurrection
;
its
casting
away
,
not
its
restitution
.
Now
for
the
third
Branch
,
Whether
we
are
to
expect
any
other
state
,
which
some
from
experience
(
as
they
say
)
can
and
do
testifie
concerning
,
whereunto
this
,
and
all
former
Dispensations
are
to
give
way
?
Wherein
two
particulars
would
be
distinctly
considered
,
The
thing
it self
,
whether
such
a
thing
is
to
be
or
no
?
and
the
testimony
which
we
hear
,
or
at
least
may
hear
,
given
out
by
persons
concerning
it
,
which
is
of
a
very
high
kind
,
they
say
,
they
have
tasted
,
they
have
felt
it
in
their
own
experience
,
and
commend
it
unto
us
as
a
thing
they
know
already
is
in
part
,
and
suddenly
shall
be
more
fully
seen
and
enjoyed
.
I
intend
to
speak
somewhat
to
both
these
,
and
that
very
freely
,
(
for
I
hope
the
time
is
coming
wherein
my
heart
and
thoughts
concerning
all
things
shall
be
opened
)
and
first
concerning
the
experience
of
these
persons
,
which
though
it
come
afterward
in
order
of
nature
,
yet
I
shall
begin
with
it
,
to
lay
it
out
of
the
way
;
and
then
I
shall
come
more
fairly
and
directly
to
the
thing
it self
.
As
touching
the
experience
of
those
persons
who
thus
speak
;
though
they
have
made
a
noise
in
the
world
,
&
drawn
the
eyes
of
many
upon
them
,
and
the
hearts
of
many
after
them
;
yet
there
lieth
so
just
an
exception
against
their
persons
and
practises
,
as
cannot
but
damp
their
testimony
,
and
eat
out
that
strength
which
otherwise
it
might
carry
with
it
.
There
is
a
greater
ground
of
rebuke
and
reproach
lies
upon
them
,
then
hath
usually
attended
the
people
of
God
,
who
have
always
,
and
that
too
justly
,
layn
open
to
reproach
.
The
weakness
of
every
Administration
,
the
frailty
of
the
persons
under
it
,
the
great
boasts
that
have
still
been
made
by
some
of
them
,
of
their
interest
in
God
,
nearness
to
God
,
power
from
God
,
and
yet
the
low
ebb
that
most
commonly
they
are
found
in
,
hath
still
given
too
much
occasion
to
wise
flesh
to
despise
such
a
weak
and
mixed
appearance
of
the
Spirit
of
God
in
them
:
yet
this
is
not
their
worst
,
but
their
ordinary
state
;
you
shall
sometimes
have
them
buffeted
by
Satan
,
overmastered
by
corruption
,
forsaken
by
God
,
giving
up
all
their
hopes
,
(
My
strength
and
my
hope
is
perished
from
the
Lord
,
said
Jeremiah
,
Lam.
3.
)
all
their
light
darkened
,
all
their
life
extinguished
to
appearance
;
and
this
is
such
a
stumbling
block
as
it
is
hard
to
leap
over
.
But
none
ever
lay
so
open
to
reproach
as
these
:
Persons
wallowing
with
delight
in
that
which
the
eyes
of
Sence
and
Reason
(
if
the
eye
of
Religion
were
quite
put
out
)
cannot
but
call
unclean
,
filthy
,
wicked
:
boasting
that
they
are
all
,
and
all
is
theirs
,
and
yet
possessing
nothing
;
not
knowing
where
to
attain
necessaries
for
the
body
:
speaking
greater
words
then
ever
were
spoken
,
but
with
less
demonstration
of
the
Spirit
and
of
Power
,
then
God
was
usually
wont
to
give
out
to
them
whom
he
called
to
speak
after
a
far
lower
rate
.
How
can
any
mans
stomack
forbear
nauseating
such
kind
of
persons
?
I
must
profess
there
is
nothing
I
have
met
with
more
contrary
to
my
temper
,
and
answerably
more
distasteful
to
me
,
who
have
been
always
strongly
bent
towards
,
and
in
prosecution
of
exact
purity
,
both
within
and
without
,
to
the
utmost
extent
and
degree
.
My
temper
hath
likewise
enclined
me
much
to
modesty
,
sobriety
,
silence
;
I
have
still
desired
to
be
much
,
to
enjoy
much
,
but
not
to
make
any
great
sound
of
what
I
was
made
or
enjoyed
;
and
I
think
few
can
testifie
any
great
boasts
they
heard
from
me
of
that
Light
,
that
Life
,
that
Power
,
that
Sweetness
,
which
once
I
tasted
of
,
nay
for
a
season
possessed
,
but
still
kept
back
the
discovery
of
it
,
further
then
the
drawing
of
it
forth
into
action
(
wherein
I
was
not
overforward
neither
)
did
occasion
it
.
To
be
,
but
not
to
appear
,
was
very
delightful
to
me
;
but
to
make
a
glorious
appearance
beyond
substance
,
to
speak
great
words
beyond
what
I
felt
or
enjoyed
,
was
in
no
wise
pleasing
unto
me
,
or
passable
with
me
.
And
if
I
deal
ingenuously
,
I
must
confess
,
I
never
found
my
spirit
rise
with
greater
detestation
against
any
thing
,
then
this
which
I
am
now
speaking
of
.
It
was
irksom
to
me
formerly
to
hear
men
talk
of
the
Spirit
of
God
,
of
being
assisted
by
the
Spirit
of
God
,
when
it
was
too
too
clear
that
their
own
parts
&
abilities
were
the
Master-engine
in
all
their
performances
:
but
this
was
far
more
distasteful
to
me
,
and
that
which
I
could
in
no
wise
brook
,
until
I
was
throughly
battered
,
and
shewn
my
insufficiency
to
judg
any
thing
.
Since
which
time
,
I
have
learned
by
much
experience
,
that
the
clay
is
not
its
own
,
but
the
Potters
;
nor
hath
it
liberty
to
chuse
its
own
form
,
but
must
be
cast
into
what
form
the
Potter
pleaseth
,
and
into
what
several
forms
he
pleaseth
:
One
while
it
shall
be
a
vessel
of
honour
,
by
and
by
a
vessel
of
dishonour
;
anon
a
vessel
of
honour
again
,
then
a
vessel
of
dishonour
again
,
of
greater
dishonour
then
before
;
and
afterwards
perhaps
a
vessel
of
greater
honour
then
before
.
The
same
peece
of
earth
one
while
lyeth
common
with
the
rest
of
the
world
,
by
and
by
is
separated
for
a
garden
or
vineyard
to
the
Lord
,
enclosed
with
his
fence
,
surrounded
with
his
wall
,
for
him
to
possess
and
please
himself
with
;
anon
the
fence
,
the
wall
,
is
broken
down
,
and
it
laid
open
,
and
made
common
again
:
and
thus
it
is
tossed
and
tumbled
into
several
sorts
of
various
conditions
as
often
as
the
owner
of
it
pleases
;
and
what
shall
be
the
issue
of
all
,
who
knows
but
he
who
is
all
?
There
are
many
devices
in
the
heart
of
man
to
exalt
himself
,
and
throw
down
others
,
(
every
one
thinks
it
will
go
well
with
him
,
and
is
ready
to
prophecy
Woes
to
others
,
)
but
the
Counsel
of
the
Lord
it
shall
stand
.
Others
shall
meet
with
that
blessedness
he
promiseth
to
himself
,
and
he
shall
meet
with
those
Woes
he
denounceth
against
others
.
When
Israel
is
a
grievous
slave
,
the
despicablest
peece
of
earth
throughout
the
whole
Creation
,
then
is
Israel
picked
out
,
chosen
for
a
vessel
of
glory
:
When
Israel
lifts
up
it self
above
the
rest
of
the
world
,
looks
upon
the
rest
as
Heathen
,
as
Dogs
,
(
it
was
their
usual
phrase
to
term
the
Gentiles
by
,
)
they
were
the
chosen
people
,
the
rest
cast
off
;
they
the
holy
people
,
the
rest
prophane
,
wicked
,
sinners
of
the
Gentiles
:
Now
must
Israel
be
turned
back
,
and
be
put
in
mind
of
his
own
original
,
which
was
the
same
with
theirs
,
(
his
father
was
an
Amorite
,
and
his
mother
an
Hittite
,
)
and
he
must
change
places
with
them
,
a
parcel
of
the
Heathen
must
become
the
choyce
separated
people
,
and
these
must
be
cast
by
.
Having
tasted
somewhat
of
this
in
my
own
spirit
,
having
been
hurled
by
might
and
power
into
several
forms
and
shapes
,
and
such
too
as
I
have
been
strongly
fortified
against
,
and
have
strongly
opposed
,
it
hath
made
me
somewhat
shy
of
finding
fault
with
any
peece
of
clay
,
in
what
guise
soever
I
find
it
.
And
I
cannot
but
advise
all
,
who
have
respect
to
their
own
ease
and
safety
,
to
take
heed
how
they
judg
these
persons
.
This
is
no
ordinary
case
;
and
though
Sence
or
Reason
,
much
more
Religion
,
may
presume
upon
the
seeming
clearness
of
the
ground
,
and
so
grow
bold
in
pronouncing
sentence
against
them
;
yet
it
is
the
light
of
the
day
can
alone
declare
things
of
this
nature
,
and
till
the
time
of
judgment
be
come
,
that
light
may
be
withheld
.
The
nature
and
end
of
the
various
passages
between
God
and
his
people
,
are
many
times
then
most
hid
,
when
they
seem
most
manifest
:
There
is
commonly
deepest
love
in
the
bitterest
cup
,
and
the
purest
glory
is
frequently
vailed
over
with
the
darkest
covering
.
Flesh
hath
been
always
bold
in
judging
,
it
may
now
be
met
with
;
there
may
now
be
a
trap
laid
to
catch
and
ensnare
it
to
its
own
confusion
and
destruction
.
This
occasion
is
so
palpable
,
that
it
will
be
very
hard
for
Flesh
to
avoyd
,
being
drawn
out
to
judg
and
condemn
;
and
yet
its
being
drawn
forth
may
be
but
an
entrance
into
its
own
judgment
.
Methinks
I
see
how
apt
man
is
,
according
to
his
own
state
in
Religion
,
and
according
to
his
own
apprehension
of
things
,
presently
to
give
out
his
verdict
.
This
is
because
the
foundation
was
not
well
laid
,
will
some
say
.
This
is
the
effect
of
their
leaving
Ordinances
and
Duties
,
will
others
say
.
This
is
the
fruit
of
their
prying
into
Mysteries
and
Secrets
,
may
a
third
sort
conclude
.
But
how
knowest
thou
,
O
vain
man
,
that
it
ariseth
from
any
of
these
?
or
who
gave
thee
liberty
to
vent
thine
own
Imagination
concerning
so
intricate
a
passage
as
thine
eyes
never
met
with
before
?
I
can
tell
thee
of
another
cause
different
from
any
of
these
,
whence
it
may
proceed
for
ought
thou
knowest
.
There
is
a
wine
prepared
for
all
to
drink
of
,
to
empty
them
of
all
their
glory
,
which
the
people
of
God
must
begin
with
.
God
will
have
no
glory
stand
in
his
way
:
Religion
is
the
highest
glory
,
stands
most
in
his
way
,
therefore
that
must
first
down
.
Nature
is
glorious
,
and
doth
glorifie
God
in
its
kinde
,
but
yet
it
stands
in
the
way
of
Religion
,
which
is
an
higher
glory
;
Therefore
the
first
thing
Religion
does
,
where
it
comes
in
power
,
is
,
to
break
Nature
,
to
dash
the
glory
of
Nature
.
Religion
is
more
glorious
,
and
does
more
glorifie
God
;
but
withall
,
being
more
glorious
,
it
stands
more
in
the
way
of
a
greater
glory
,
then
the
glory
of
Nature
does
;
and
therefore
the
present
controversie
is
more
sharp
against
it
,
then
against
Nature
.
There
is
a
time
to
set
up
,
and
a
time
to
pull
down
;
a
time
to
raise
,
and
a
time
to
level
:
And
that
which
is
truly
excellent
and
glorious
in
its
kinde
and
degree
,
must
vail
and
dye
,
when
the
season
of
the
discovery
of
a
greater
glory
draws
nigh
.
And
the
people
of
God
speak
very
lamentably
of
it
,
as
a
thing
they
did
not
look
for
,
as
a
thing
they
thought
to
have
avoyded
,
but
were
forced
unto
by
a
Power
which
could
not
be
resisted
;
Thou
hast
made
us
to
drink
the
wine
of
astonishment
.
There
is
a
wine
of
Gods
mingling
that
will
astonish
,
a
wine
made
by
his
art
and
skill
purposely
to
astonish
,
which
can
without
fail
effect
it
;
a
wine
that
will
quickly
lay
the
Creature
dead
drunk
,
and
strip
him
as
naked
(
if
not
more
)
of
all
the
knowledg
of
God
,
yea
,
of
all
spiritual
excellencies
,
as
a
man
drunk
after
the
common
natural
way
is
of
the
knowledg
of
natural
things
,
and
of
natural
excellencies
.
There
is
a
Consumption
determined
to
pass
through
the
whole
earth
,
upon
every
earthly
person
,
and
every
earthly
thing
in
persons
truly
spiritual
.
Every
earthly
thing
must
be
consumed
.
Not
onely
earthly
relations
,
earthly
converse
,
earthly
imaginations
,
earthly
endowments
,
customs
,
with
the
whole
fashion
of
this
outward
world
:
but
likewise
earthly
Religion
,
earthly
Ordinances
,
earthly
duties
,
earthly
graces
,
earthly
knowledg
of
God
,
earthly
desires
after
God
,
earthly
enjoyments
of
God
,
earthly
acknowledgments
of
God
,
earthly
praising
of
God
,
earthly
hopes
,
evidences
,
assurances
of
everlasting
life
and
blessedness
;
all
that
is
earthly
must
be
consumed
every where
.
And
that
which
you
call
spiritual
,
heavenly
,
in
this
dark
eclipsed-Moon-light
,
God
may
call
earthly
in
his
clear
Sun-light
;
and
whatsoever
he
calls
earthly
,
must
under-go
this
Consumption
.
All
flesh
is
grass
,
and
the
glory
thereof
as
the
flower
of
the
field
:
the
grass
withereth
,
the
flower
fadeth
,
because
the
Spirit
of
the
Lord
bloweth
upon
it
.
There
is
a
blasting
breath
of
the
Lord
gone
forth
,
and
going
forth
,
which
shall
make
every
thing
that
is
fleshly
,
that
is
not
pure
spirit
,
to
dye
,
and
give
up
the
ghost
.
There
is
a
terrible
storm
and
tempest
to
come
forth
(
Isai.
28.
2.
)
to
batter
down
all
the
beauty
and
glory
of
Ephraim
,
of
dear
Ephraim
,
of
Ephraim
the
pleasant
Childe
.
Now
hence
it
may
proceed
,
These
persons
may
have
been
made
to
drink
this
wine
.
This
judgment
,
which
is
to
go
over
all
,
may
be
begun
in
them
.
The
Spirit
of
the
Lord
,
which
will
blow
upon
and
make
the
glorious
beauty
of
all
to
fade
,
may
have
already
blown
upon
them
,
and
have
so
blown
upon
t●em
,
that
there
may
no
remainders
of
that
life
and
sweetness
,
whereof
their
spirits
were
once
full
,
be
left
standing
.
Therefore
look
about
you
;
Let
him
that
standeth
take
heed
,
lest
he
fall
.
Consider
what
ye
will
do
when
ye
come
to
drink
of
this
cup
;
how
ye
will
keep
off
astonishment
,
and
preserve
in
you
the
knowledg
of
spiritual
things
,
when
ye
are
made
to
drink
the
wine
of
astonishment
;
how
ye
will
do
to
retain
the
beauty
and
glory
of
your
Religion
,
when
the
Spirit
of
the
Lord
blows
upon
it
.
Alass
Sirs
!
If
these
things
be
done
to
the
green
tree
,
what
will
become
of
the
dry
?
If
persons
,
in
whom
there
was
such
an
eminent
power
,
purity
and
life
of
Religion
(
as
there
was
known
to
be
in
many
of
these
)
be
thus
dealt
with
,
be
thus
stripped
,
have
the
very
foundation
so
struck
at
in
them
;
what
will
become
of
persons
who
have
very
little
better
then
a
Form
,
whether
of
Presbytery
,
Independency
,
Anabaptism
,
or
any
other
kinde
?
how
will
these
stand
against
the
tempest
?
how
quickly
will
the
unquenchable
fire
devour
such
stubble
?
If
the
Oaks
of
Bashan
,
the
Cedars
of
Lebanon
,
persons
of
such
height
,
such
strength
,
be
fell'd
to
the
ground
,
be
burnt
in
the
fire
,
be
so
much
consumed
,
have
so
little
(
if
any
thing
at
all
)
left
,
what
shall
become
of
the
Brambles
of
the
Forrest
?
And
yet
none
more
forward
and
confident
in
judging
,
then
such
as
are
least
able
to
stand
,
and
shall
soonest
fall
,
when
they
come
to
Judgment
.
But
I
will
insist
no
longer
on
this
,
which
is
(
to
the
point
in
hand
)
but
circumstantial
;
but
proceed
now
to
the
thing
it self
,
which
is
of
substance
indeed
,
and
of
very
great
weight
,
which
is
this
,
Whether
we
are
to
expect
any
other
state
,
which
that
we
are
or
have
been
in
,
and
that
the
Primitive
Christians
were
in
,
is
to
give
way
to
?
Whereunto
I
have
this
to
say
:
There
seemeth
to
me
to
be
a
larger
pouring
out
of
the
Spirit
promised
,
and
to
be
expected
in
the
latter
days
,
then
hath
as
yet
been
dispenced
;
larger
both
for
extent
and
vertue
:
it
is
to
be
poured
out
more
generally
upon
the
people
of
God
,
I
will
pour
out
my
Spirit
upon
all
flesh
;
and
more
effectually
upon
those
on
whom
it
is
poured
out
▪
and
your
sons
and
your
daughters
shall
prophecy
,
&c.
This
second
pouring
forth
of
the
Spirit
is
to
be
fuller
of
vertue
and
efficacy
in
several
respects
.
1.
In
respect
of
the
knowledg
of
things
,
and
the
way
of
dispensing
it
.
There
was
a
great
deal
of
knowledg
given
out
then
,
in
respect
of
what
had
been
before
,
and
after
a
far
clearer
and
more
powerful
manner
:
but
yet
it
was
still
weak
,
dark
,
imperfect
,
and
given
out
by
weak
fleshly
instruments
,
earthen
vessels
,
and
in
a
weak
fleshly
manner
,
through
much
infirmity
of
the
flesh
,
as
Paul
speaks
:
And
it
was
received
in
but
weakly
too
;
so
that
ignorance
did
still
prevail
,
and
men
were
very
carnal
and
dark
under
those
administrations
and
receptions
of
Light
,
and
had
need
to
be
taught
over
and
over
again
the
very
elements
and
first
principles
of
Christianity
.
But
at
the
second
pouring
out
of
the
Spirit
,
there
shall
be
no
need
of
any
such
givings
out
of
Light
,
Ye
shall
not
teach
every
man
his
neighbor
,
saying
,
Know
the
Lord
:
Knowledg
shall
then
be
universal
among
the
people
of
God
,
They
shall
all
know
me
,
from
the
least
to
the
greatest
:
The
knowledg
of
the
Lord
shall
cover
the
Earth
,
as
waters
cover
the
Sea
.
Now
there
is
a
gasping
after
more
Light
,
more
discoveries
of
God
;
but
then
every
vessel
shall
be
filled
,
and
filled
from
the
Fountain
.
The
waters
shall
be
no
more
sullied
by
the
pipes
that
convey
it
,
but
pure
Light
shall
spring
from
within
.
2.
In
respect
of
the
remembrance
of
things
.
It
was
a
work
appertaining
to
the
Spirit
,
upon
his
first
pouring
forth
,
to
bring
things
to
their
remembrance
.
The
things
that
Christ
had
spoken
,
what
they
had
known
or
heard
,
that
was
useful
for
them
,
the
Spirit
was
to
put
them
in
minde
of
,
when
they
should
need
it
,
either
for
direction
or
comfort
.
But
at
the
second
pouring
out
of
the
Spirit
,
the
Spirit
shall
indeed
bring
all
things
to
our
remembrance
much
more
fully
:
all
the
things
of
God
,
all
the
things
in
God
,
all
the
things
done
by
God
.
Then
we
shall
indeed
remember
the
things
of
old
,
before
this
late
Earth
was
formed
;
when
there
was
nothing
but
the
Light
of
God
,
the
Life
of
God
,
the
Power
of
God
,
circling
within
its
own
pleasure
.
3.
In
respect
of
power
over
spirituall
enemies
and
evils
.
They
had
power
over
these
in
a
great
measure
.
They
could
in
some
sence
play
with
sin
,
laugh
in
their
spirits
at
the
condemnation
of
it
,
at
the
reigning
power
of
it
:
There
is
therefore
now
no
condemnation
to
them
that
are
in
Christ
;
and
if
sin
abound
,
grace
abounds
much
more
;
and
again
,
Sin
shall
not
have
dominion
over
us
,
for
we
are
not
under
the
Law
,
but
under
Grace
:
here
is
fine
sporting
with
sin
.
But
for
all
that
,
it
was
but
sad
sport
sometimes
,
sin
gave
them
now
and
then
such
gripes
,
as
made
them
roar
out
,
Oh
wretched
man
!
and
,
Who
shall
deliver
!
Yea
,
the
body
of
sin
stuck
so
close
,
as
troubled
the
best
of
them
all
their
dayes
,
so
that
they
could
not
throughly
do
the
things
that
they
would
,
nor
throughly
avoyd
the
things
they
would
not
do
,
but
were
often
forced
,
by
the
power
of
sinne
,
to
do
what
they
hated
.
So
for
the
world
:
They
were
delivered
from
this
present
evill
world
;
but
so
as
they
were
still
troubled
with
it
,
and
faine
much
to
be
pressed
,
not
to
love
the
world
,
nor
the
things
of
the
world
,
not
to
fashion
themselves
to
the
world
,
&c.
They
were
half
out
,
and
half
in
;
got
out
from
the
world
,
and
yet
the
world
stuck
close
to
them
;
drawn
upwards
by
the
Spirit
,
and
yet
still
held
downwards
by
the
flesh
.
And
for
the
Devill
;
his
head
was
a
little
crushed
,
but
he
was
not
quite
trodden
under
foot
.
They
were
not
ignorant
of
his
devices
,
they
knew
his
wiles
well
,
and
yet
for
all
that
they
were
not
free
from
being
entangled
by
him
.
Paul
himself
was
buffeted
by
his
messenger
.
He
went
up
and
down
the
very
Churches
like
a
roaring
Lyon
,
seeking
whom
he
might
devoure
;
neither
was
he
content
with
particular
souls
,
but
he
never
left
till
he
had
swallowed
up
all
the
Churches
.
But
at
the
second
pouring
out
of
the
Spirit
,
spirituall
enemies
and
spirituall
evils
shall
be
pure
sport
.
Nothing
shall
hurt
or
destroy
in
all
Gods
holy
mountain
:
Then
the
sucking
child
shall
play
on
the
hole
of
the
Aspe
,
and
the
weaned
child
shall
put
his
hand
on
the
Cockatrice
den
.
The
sting
of
sin
shall
be
so
taken
out
,
that
it
shall
be
as
harmless
as
any
other
thing
.
Such
Light
,
such
Life
,
such
Puritie
,
shall
then
be
dispensed
,
as
shall
transform
the
very
nature
of
things
.
Darkness
shall
become
Light
;
Death
,
Life
;
Impurity
,
Purity
,
unto
them
.
They
shall
be
so
fully
,
so
truely
pure
,
as
all
things
shall
be
pure
to
them
;
so
fully
living
,
as
all
things
shall
be
life
to
them
;
and
full
of
that
light
,
which
maketh
every
thing
light
about
it
.
Sin
,
and
Devil
,
and
Hell
,
have
no
evill
Originally
in
themselves
,
but
only
by
a
sharp
Law
are
made
terrible
to
weak
flesh
,
but
are
very
pleasant
to
the
might
and
strength
of
perfect
Spirit
.
4.
In
respect
of
wisdome
to
use
things
.
They
had
not
wisdom
proportionable
to
make
use
of
the
things
bestowed
on
them
.
They
knew
not
how
to
manage
their
gifts
and
graces
(
as
appears
in
the
12.
chap.
of
the
1
Epist.
to
the
Church
of
Corinth
)
to
the
best
advantage
,
but
their
very
table
became
a
snare
to
them
.
Their
food
,
though
it
was
weak
,
yet
it
was
too
strong
for
their
stomacks
.
The
wine
of
the
Spirit
was
too
heady
for
their
weak
braines
,
so
that
it
turned
them
out
of
the
way
.
Paul
himself
,
though
more
then
an
ordinary
man
,
yet
not
able
to
bear
more
then
ordinary
Revelations
.
But
at
the
second
powring
out
of
the
Spirit
,
he
shall
become
a
perfect
guide
.
There
shall
be
wanting
neither
light
to
see
the
right
,
nor
life
to
fall
in
with
it
to
the
full
.
The
way
of
holiness
,
true
holiness
(
not
a
shadowie
,
not
a
representative
,
but
true
holiness
)
shall
be
so
plain
,
that
waifaring
men
,
that
never
went
that
way
before
,
though
fools
,
who
have
no
skill
in
it
,
who
know
not
how
to
ask
a
wise
question
about
it
,
shall
not
erre
therein
.
And
this
is
my
interest
,
herein
lies
my
heart
,
this
is
all
the
little
hope
that
is
left
me
,
(
or
rather
that
is
a
little
revived
in
me
)
after
the
bitter
death
and
losse
of
all
.
And
if
this
also
faile
me
,
or
be
over-much
prolonged
,
I
know
not
which
way
to
turn
,
having
nothing
further
to
expect
,
but
to
lye
down
in
miserie
.
I
have
seen
an
end
of
all
the
perfection
I
have
hitherto
been
acquainted
with
;
and
if
I
had
it
again
,
yet
it
would
be
too
narrow
to
yield
my
Spirit
content
,
which
through
much
extremity
hath
been
forced
from
its
hold
,
to
seek
out
and
pant
after
,
a
firmer
,
a
deeper
,
a
larger
foundation
.
And
now
what
shall
I
say
to
you
,
my
dear
ones
?
had
I
a
word
in
Season
,
oh
with
what
delight
should
I
give
it
forth
unto
you
I
and
yet
why
should
I
poor
ignorant
wretch
be
speaking
,
when
he
who
knows
how
to
speak
,
sees
it
good
to
be
silent
?
Had
I
not
better
fall
a weeping
over
you
?
but
what
value
have
my
tears
above
my
words
?
yet
let
me
weep
or
speak
,
or
both
,
at
worst
it
can
be
but
like
what
we
dayly
meet
with
;
lost
labour
,
vanitie
.
And
I
could
almost
fall
into
a
patheticall
perswading
of
you
(
if
I
were
sure
it
might
be
prevalent
and
profitable
)
to
weep
with
me
;
yea
,
and
yet
somewhat
further
,
even
to
leave
this
same
eager
prosecuting
the
Formes
and
Shaddows
of
things
(
which
passe
away
,
which
perish
in
the
very
use
,
which
did
not
contain
life
and
substance
in
them
,
even
whilest
it
passed
through
them
)
to
withdraw
your
Spirits
from
doting
on
your
present
enjoyments
(
if
they
be
present
)
and
to
consider
what
is
absent
,
what
is
worth
the
enjoying
,
and
to
mourn
after
it
;
To
forsake
the
house
of
Feasting
in
these
poor
,
low
,
dark
,
shallow
things
,
and
to
enter
into
the
house
of
mourning
,
after
deep
,
after
excellent
things
,
after
that
life
and
substance
which
will
alone
be
in
request
for
food
and
satisfaction
of
Souls
,
when
these
shall
vanish
,
and
their
emptiness
and
nakedness
appear
unto
,
and
be
acknowledged
by
all
.
There
is
ground
of
mourning
in
a
double
respect
:
both
in
respect
of
what
is
lost
,
and
in
respect
of
what
was
promised
to
be
enjoyed
.
First
,
In
respect
of
what
is
lost
,
and
that
in
a
double
respect
also
:
In
respect
of
what
you
your selves
have
lost
,
and
likewise
in
respect
of
what
the
state
of
Christianity
hath
lost
.
Consider
what
ye
your selves
have
lost
,
and
mourn
over
that
.
What
Sweetness
,
Meekness
,
Patience
,
Humility
,
Faith
,
Love
,
&c.
did
appear
in
Christians
a
while
ago
?
What
Life
and
Vigour
in
Prayer
?
What
inward
searching
of
heart
,
and
outward
strictness
of
conversation
?
Oh
where
is
this
!
Is
it
not
gone
?
Nay
,
is
it
possible
to
be
recovered
?
Be
provoked
to
jealousie
,
O
ye
professors
of
this
age
,
hold
forth
the
truth
of
things
,
or
give
up
the
name
also
:
if
ye
have
lost
the
Substance
,
please
not
your selves
with
the
Title
,
but
throw
it
away
also
,
rather
then
it
should
hinder
you
from
pressing
after
the
Substance
again
.
Consider
likewise
,
what
the
state
of
Christianity
hath
lost
:
what
it
once
possessed
,
whereof
the
shadow
is
not
now
to
be
found
.
What
presence
of
God
dwelling
in
them
.
God
dining
,
supping
,
walking
up
and
down
with
them
,
and
they
with
him
.
We
know
God
by
outward
apprehensions
,
sucked
in
from
the
letter
of
the
Scriptures
:
They
knew
God
from
the
sight
of
him
,
from
his
ingoings
and
out-goings
in
their
own
spirits
.
They
,
by
a
spiritual
eye
received
from
God
the
Father
and
Jesus
Christ
his
Son
,
saw
themselves
in
God
the
Father
and
in
Jesus
Christ
:
They
saw
God
the
Father
and
Jesus
Christ
in
them
.
They
were
come
to
Mount
Sion
,
to
the
City
of
the
living
God
,
&c.
They
saw
,
they
tasted
,
they
handled
,
the
Word
of
Life
.
They
had
golden
Candlesticks
,
and
Christ
walking
in
the
midst
of
them
.
What
Power
of
the
Spirit
of
God
going
forth
in
them
.
They
could
pray
in
the
Spirit
,
act
in
the
Spirit
,
live
in
the
Spirit
.
They
knew
how
to
move
towards
God
in
his
own
Spirit
.
Out
of
their
belly
did
indeed
flow
rivers
of
living
Water
,
which
did
continually
run
back
,
and
carry
them
back
into
the
Sea
of
Life
.
What
Liberty
of
Spirit
,
true
Liberty
,
wherein
they
knew
how
to
use
every
thing
,
and
be
in
bondage
to
nothing
:
Such
Liberty
,
wherein
the
Spirit
might
take
its
full
scope
to
meet
and
enjoy
God
every where
,
in
every
thing
;
and
the
flesh
have
no
advantage
thereby
to
feed
it self
anywhere
,
in
any
thing
.
This
was
once
the
state
of
Christians
,
that
which
they
were
in
a
way
to
attain
,
that
which
some
did
attain
,
yea
that
which
was
generally
attained
in
some
degree
.
But
where
is
it
now
?
Who
comes
near
it
?
Indeed
a
strong
Imagination
may
fancy
,
that
it
hath
attained
some
kind
of
resemblance
of
it
;
but
do
but
compare
it
with
the
reality
of
this
state
,
how
soon
will
it
appear
but
an
Imagination
,
but
a
fancy
?
and
is
not
this
a
just
occasion
of
lamentation
?
Again
,
There
is
ground
of
mourning
,
in
respect
of
what
was
promised
.
More
was
promised
then
they
enjoyed
.
A
more
full
presence
of
God
,
a
more
abundant
power
of
the
Spirit
,
a
more
perfect
liberty
in
the
Spirit
.
He
that
beleeveth
,
out
of
his
belly
shall
flow
Rivers
of
living
Water
.
I
will
dwell
with
them
,
and
I
will
walk
in
them
,
and
I
will
be
your
God
,
and
ye
shall
be
my
sons
and
daughters
,
saith
the
Lord
Almighty
.
Though
they
had
the
enjoyment
of
this
in
respect
of
us
,
yet
this
was
but
a
promise
in
respect
of
what
was
to
be
enjoyed
.
Promises
are
very
large
of
plenty
,
fulness
of
bread
,
but
the
children
of
the
promises
are
very
scanty
,
almost
famished
for
want
of
it
.
How
full
are
the
Scriptures
of
promises
to
the
last
days
!
We
say
,
these
are
the
last
days
,
and
surely
we
meet
with
(
in
part
)
the
misery
that
is
spoken
of
,
as
belonging
to
the
last
times
;
but
the
happiness
,
the
sweet
enjoyment
of
God
,
the
plentiful
pourings
forth
of
the
Spirit
,
which
are
so
abundantly
promised
to
those
times
,
seem
more
remote
from
us
in
view
,
then
they
have
been
from
preceding
ages
.
If
ever
there
was
a
time
for
tears
without
,
and
grief
of
spirit
within
,
this
seems
the
season
:
when
after
such
an
expectation
of
Light
and
Glory
,
of
Settlement
and
Establishment
in
the
things
of
God
,
such
thick
darkness
,
such
universal
shame
,
such
dreadful
Shatterings
,
have
so
apparently
overtaken
us
,
and
are
so
likely
dayly
more
and
more
to
overtake
us
.
Not
only
our
Superstruction
,
but
our
very
Foundation
is
shaken
;
and
when
we
have
striven
and
tryed
to
the
utmost
to
settle
again
,
we
may
be
forced
at
length
to
confess
,
that
there
is
no
setling
any
more
upon
it
,
but
we
must
come
to
a
deeper
bottom
,
or
sink
for
ever
.
The
Sense
of
A
poor
shattered
Soul
,
Concerning
His
Spiritual
Loss
&
Misery
thereby
,
Expressed
in
A
LETTER
To
an
intimate
Friend
.
The
Letter
.
MY
dear
Heart
,
mine
own
Soul
;
what
shall
I
call
thee
?
I
can
call
thee
any
thing
in
word
,
in
form
;
but
nothing
in
light
,
in
power
.
I
have
not
been
unwilling
to
write
to
thee
,
otherwise
then
I
am
made
unwilling
towards
all
motions
:
But
this
I
must
confess
,
I
am
unwilling
so
far
to
grieve
thee
,
as
my
writing
necessarily
will
occasion
.
How
canst
thou
bear
to
hear
how
I
have
been
tossed
up
and
down
,
stripped
of
all
;
not
of
the
outside
,
but
of
the
inside
;
not
of
my
corruptions
,
(
which
I
hoped
had
been
burning
up
,
and
wasting
away
,
)
but
of
the
vigor
and
life
of
my
spirit
?
Not
one
branch
of
knowledg
,
not
one
sweet
motion
of
my
spirit
,
but
hath
been
confounded
,
condemned
,
taken
from
me
,
and
made
odious
to
me
.
Very
shy
have
I
been
of
new
Notions
,
till
extremity
made
me
desirous
to
entertain
any
thing
that
might
in
any
respect
mitigate
my
torment
,
and
then
fain
would
I
beleeve
any
thing
,
imagine
any
thing
,
be
any
thing
,
for
ease
sake
.
And
yet
to
this
day
am
I
still
held
off
from
every
thing
.
I
can
neither
receive
any
thing
that
is
new
,
nor
return
to
any
thing
that
is
old
:
but
every
thing
is
darkness
,
death
,
emptiness
,
vanity
,
a
lye
.
Thus
they
still
appear
to
me
,
and
yet
my
spirit
presently
judgeth
me
for
so
thinking
and
judging
,
while
I
know
them
not
,
nor
what
they
may
be
.
I
am
rent
from
all
things
,
but
have
nothing
to
turn
to
.
My
hopes
,
comforts
,
enjoyments
,
are
all
dashed
,
but
nothing
new
brought
in
their
stead
.
I
am
like
a
wilde
Bull
in
a
net
,
entangled
with
misery
and
torment
,
which
I
know
not
what
it
is
,
no●
whence
it
comes
,
nor
whither
it
tends
,
nor
see
no
likely
hood
of
any
issue
.
I
am
perfectly
weary
of
my self
and
all
things
,
but
continually
more
and
more
beset
with
what
I
hate
;
and
have
quite
lost
the
remembrance
of
what
I
desire
,
or
could
love
.
Nor
is
there
any
use
of
any
means
for
me
,
for
there
is
no
principle
left
in
me
for
any
man
,
or
means
,
to
work
upon
.
I
will
tell
thee
one
strange
thing
.
After
I
had
been
long
worried
,
and
had
had
all
my
Religion
violently
rent
from
me
,
peece
by
peece
,
and
had
long
mourned
over
the
dead
carcass
;
Having
at
length
forgot
the
sweetness
of
it
,
I
was
drawn
to
a
willingness
to
part
with
it
.
Hereupon
for
a
season
I
enjoyed
a
kinde
of
fools
Paradise
,
yet
not
without
intermixtures
of
anguish
;
but
I
was
quickly
weary
of
it
,
and
turned
out
of
it
too
.
At
the
same
time
also
I
felt
my
Reason
somewhat
revive
,
which
made
me
a
little
entertain
this
conjecture
:
That
the
blows
which
did
light
so
heavy
on
it
were
for
Religions
sake
,
which
it
was
still
offering
to
be
serviceable
unto
,
while
it
remained
;
which
when
it
had
once
quitted
,
it
much
escaped
the
dint
of
those
strokes
which
followed
it
so
incessantly
before
.
And
I
finde
still
somewhat
more
of
it
in
me
,
then
when
you
were
here
;
yet
have
very
little
comfort
or
sweetness
in
the
enjoyment
of
it
,
having
this
imagination
at
some
times
somewhat
strong
in
me
,
That
I
must
be
stripped
of
the
Man
,
as
well
as
of
the
Christian
;
and
at
present
cannot
think
otherwise
,
by
Reason
of
the
sharp
wounds
it
sometimes
sensibly
receives
.
I
am
weary
of
all
things
,
of
Religion
,
Reason
,
Sense
,
and
all
the
objects
that
these
have
to
converse
about
:
but
yet
there
is
somewhat
in
stead
of
these
that
I
would
fain
finde
within
,
and
somewhat
in
stead
of
those
objects
I
would
fain
meet
with
without
,
which
if
once
my
spirit
might
be
satisfied
in
,
I
should
finde
some
rest
;
till
when
I
cannot
but
remain
truly
miserable
,
and
be
fit
for
nothing
,
but
to
torment
,
and
to
be
tormented
.
FEBR.
18.
1649.
A
POST-SCRIPT
About
Darkening
The
Counsel
of
God
,
WHICH
Most
men
pretend
to
know
themselves
,
and
are
too
ready
to
undertake
to
reveal
to
others
:
Which
Counsel
of
his
is
much
hid
from
Man
;
and
the
Light
of
Man
,
while
it
seems
to
shine
with
clearness
and
perspicuity
about
it
,
doth
but
darken
it
.
MATTH.
15.
14.
And
if
the
blinde
lead
the
blinde
,
both
shall
fall
into
the
ditch
.
ISAI.
28.
9.
Whom
shall
he
teach
knowledg
?
and
whom
shall
he
make
to
understand
Doctrine
?
Them
that
are
weaned
from
the
milk
,
and
drawn
from
the
brests
.
ISAI.
42.
16.
And
I
will
bring
the
blinde
by
a
way
they
knew
not
,
I
will
lead
them
in
paths
they
have
not
known
:
I
will
make
darkness
light
before
them
,
and
crooked
things
streight
.
These
things
will
I
do
unto
them
,
and
not
forsake
them
.
LONDON
,
Printed
by
John
Macock
.
1650.
A
POST-SCRIPT
About
Darkening
The
Counsel
of
GOD
.
ABout
the
same
time
(
when
those
former
thoughts
,
mentioned
in
the
Preface
,
were
fresh
in
me
)
or
not
long
after
,
There
was
a
Scripture
presented
to
my
view
,
which
flew
into
my
face
,
and
checked
my
spirit
for
some
things
,
which
I
thought
I
had
humbly
and
conscienciously
done
.
Perhaps
it
may
speak
somewhat
to
some
others
also
,
where
it
may
finde
enterance
;
upon
which
Peradventure
it
is
here
annexed
.
The
Scripture
was
this
which
follows
.
JOB
38.
2.
Who
is
this
that
darkeneth
Counsel
by
words
without
knowledg
?
THis
is
Gods
enterance
into
his
Expostulation
with
Job
.
Job
was
an
upright-hearted-man
,
did
truly
fear
God
,
and
eschew
evil
,
as
God
himself
testifieth
of
him
,
Chap.
1.
By
temptation
and
affliction
he
becomes
the
most
miserable
of
men
.
There
is
great
dispute
between
Job
and
his
Friends
concerning
the
Counsel
of
God
in
this
thing
.
His
Friends
say
,
it
was
because
of
sin
:
For
his
wickedness
and
oppression
,
saith
one
;
for
his
hypocrisie
and
deceit
,
saith
another
.
Job
bears
himself
very
high
above
them
all
,
laughs
at
them
,
denies
utterly
that
it
was
either
for
one
sin
or
other
,
and
is
so
confident
,
that
he
offers
to
plead
with
God
himself
about
the
matter
.
In
his
dispute
,
this
is
the
great
thing
he
drives
at
:
That
God
stands
not
upon
sin
in
his
dealings
with
men
,
but
perfect
and
wicked
he
consumeth
;
falls
upon
either
sort
as
he
pleaseth
.
(
God
casts
the
best
into
his
furnace
of
fire
,
as
well
as
the
worst
;
and
when
he
casts
them
in
,
he
melts
the
whole
vessel
,
he
melts
all
that
is
in
them
;
as
well
the
silver
and
the
gold
,
as
the
tin
and
the
dross
:
and
both
suffer
loss
in
the
fire
,
onely
with
this
difference
:
The
one
loseth
its
substance
,
the
other
its
shape
;
the
dross
,
the
tin
,
is
burn'd
up
in
the
fire
,
is
quite
consumed
by
it
;
the
silver
and
gold
lose
onely
their
shape
.
In
plain
terms
,
Fleshly
graces
,
fleshly
priviledges
,
fleshly
hopes
,
fleshly
joys
,
fleshly
peace
,
fleshly
knowledg
of
God
,
fleshly
life
in
God
,
which
did
not
flow
purely
from
his
Spirit
,
but
was
strained
by
the
wit
and
industry
of
man
out
of
the
Scriptures
,
when
it
is
once
cast
into
the
fire
,
shall
never
come
out
alive
,
but
perish
there
:
But
that
which
was
truly
spiritual
,
which
did
indeed
flow
from
God
,
which
had
the
true
life
and
power
of
God
in
it
,
shall
rise
again
in
the
same
substance
,
though
not
in
the
same
image
.
)
Thus
Job
lifts
up
himself
in
this
high
peece
of
knowledg
(
wherein
he
went
far
beyond
the
reach
of
his
Friends
)
till
God
here
comes
to
take
him
to
do
;
Who
is
this
that
darkeneth
Counsel
by
words
without
knowledg
?
Counsel
is
the
intent
of
a
person
concerning
things
,
what
he
drives
at
in
the
things
he
does
.
The
Counsel
of
God
is
not
the
action
it self
,
but
what
is
intended
by
him
in
the
action
.
What
he
intends
in
the
Creation
,
in
making
such
and
such
kinde
of
things
;
what
he
intends
in
the
Government
of
the
World
,
in
ordering
things
in
this
or
that
manner
;
in
the
seasons
of
the
year
,
in
sending
rain
,
in
withholding
rain
,
&c.
in
the
seasons
of
Ages
,
in
lifting
up
,
in
throwing
down
,
this
or
that
:
So
in
the
Government
of
the
Church
,
in
afflicting
some
,
in
exalting
others
,
&c.
The
aim
,
the
intent
of
God
,
in
any
particular
transaction
,
that
is
his
Counsel
.
To
darken
Counsel
is
to
cover
,
to
hide
,
this
meaning
of
God
;
to
make
it
more
intricate
and
difficult
to
be
understood
.
Light
reveals
,
opens
,
discovers
things
;
Darkness
vails
,
hides
things
from
sight
.
To
enlighten
is
to
make
manifest
,
to
expose
to
view
;
to
darken
is
to
make
obscure
,
to
hide
from
view
.
By
words
without
knowledg
.
Knowledg
is
the
persons
understanding
of
a
thing
,
a
persons
acquaintance
with
a
thing
,
a
persons
insight
into
a
thing
,
whereby
he
is
enabled
to
discover
it
to
another
,
which
he
that
hath
not
knowledg
cannot
do
.
A
man
cannot
make
that
known
,
which
he
himself
doth
not
know
.
When
a
man
speaks
concerning
a
thing
to
open
it
,
he
pretends
to
bring
light
,
to
bring
words
of
knowledg
round
about
it
,
to
make
it
manifest
to
him
that
is
ignorant
of
it
;
but
if
his
words
have
not
light
in
them
,
if
they
do
not
reach
the
nature
of
the
thing
,
then
they
are
words
without
knowledg
,
darkening
words
.
This
was
Jobs
case
here
.
He
takes
up
his
Friends
sharply
for
darkening
Counsel
,
for
words
without
knowledg
,
and
pretends
to
rectifie
them
,
to
open
that
Counsel
which
they
had
hid
and
perverted
,
to
bring
light
about
that
which
they
had
darkened
;
and
so
he
seems
to
do
,
till
God
comes
to
take
him
up
also
,
and
tells
him
,
that
he
also
darkens
Counsel
by
his
shallow
expressions
of
it
,
and
blames
him
for
it
,
as
taking
too
much
upon
him
;
Who
is
this
that
darkens
Counsel
by
words
without
knowledg
?
The
words
seem
to
give
forth
these
two
things
of
their
own
accord
.
1.
The
clearest
holding
forth
of
the
Counsels
of
God
,
without
the
Light
of
God
,
is
but
a
darkening
of
them
.
Mans
light
,
mans
understanding
,
and
from
thence
revealing
the
things
of
God
,
though
it
may
appear
as
a
very
eminent
and
glorious
discovery
of
those
things
,
yet
it
is
but
a
vailing
,
but
a
clouding
of
them
.
Man
is
very
ignorant
of
God
,
when
he
seems
deep
and
high
in
the
knowledg
of
him
;
and
does
but
darken
him
,
when
he
strives
to
make
him
manifest
.
The
light
of
man
is
but
darkness
before
God
,
and
the
casting
abroad
of
this
light
is
but
scattering
darkness
about
God
,
which
though
it
cannot
darken
God
in
himself
,
yet
it
may
,
and
doth
,
darken
him
to
those
to
whom
it
seems
to
reveal
him
,
though
they
perceive
it
not
,
but
think
they
have
attained
some
sight
of
God
by
it
.
And
Man
would
hardly
beleeve
,
if
he
were
told
,
that
he
shall
not
come
this
way
to
know
God
,
but
must
be
plunged
in
darkness
to
have
this
light
buryed
,
before
the
true
light
break
in
upon
him
:
and
yet
it
may
be
so
,
though
Man
with
his
eye
,
and
in
his
day
,
cannot
discern
it
.
2.
It
is
an
act
of
presumption
(
a
thing
that
does
little
beseem
man
)
to
hold
forth
the
Counsels
of
God
without
the
Light
of
God
.
Man
goes
beyond
his
sphere
,
when
he
will
take
upon
him
,
by
his
shallow
apprehension
,
to
measure
the
things
of
God
,
and
so
to
give
them
out
as
the
things
of
God
.
Who
is
this
?
that
takes
so
much
upon
him
,
that
will
be
opening
the
Counsels
of
God
,
and
yet
hath
not
knowledg
?
I
may
speak
somewhat
concerning
both
these
.
For
the
first
.
The
clearest
holding
forth
of
the
Counsels
of
God
,
without
the
Light
of
God
,
is
but
a
darkening
of
them
.
Job
here
a
man
eminently
qualified
with
knowledg
,
neither
was
he
one
whose
knowledg
God
was
likely
to
blast
for
any
jugling
in
his
spirit
,
but
of
an
entire
heart
too
;
a
man
that
spake
as
right
of
God
,
as
it
was
almost
possible
for
a
man
to
do
;
yea
,
God
in
part
doth
justifie
him
,
Chap.
42.
7.
yet
Job
,
in
thinking
to
open
the
Counsels
of
God
,
darkens
them
.
In
comparison
of
what
his
Friends
said
,
Job
had
spoken
right
,
it
was
light
compared
with
their
darkness
;
but
bring
it
to
the
touchstone
,
set
it
by
Truth
,
by
pure
light
,
then
it
also
is
darkness
.
There
is
none
knows
the
minde
of
God
but
himself
.
What
man
knoweth
the
things
of
a
man
,
save
the
spirit
of
man
which
is
in
him
?
even
so
the
things
of
God
none
knoweth
,
but
the
Spirit
of
God
,
1
Cor.
2.
11.
You
may
see
a
man
doing
many
things
,
but
you
know
not
his
minde
,
his
intent
therein
:
so
he
that
hath
a
true
,
a
spiritual
eye
to
see
some
motions
and
actions
of
God
,
yet
may
miss
of
his
meaning
in
them
,
unless
his
Spirit
reveal
it
to
him
:
and
he
that
knoweth
it
not
,
how
can
he
speak
it
forth
?
his
words
must
needs
be
without
knowledg
.
There
is
no
gathering
the
minde
of
God
from
any
of
his
words
or
works
,
but
by
his
own
Light
.
All
the
sight
Man
has
of
things
,
without
the
Light
of
God
,
doth
not
reach
the
minde
of
God
.
Iob
was
as
entire
,
ingenuous
,
searching
a
man
as
well
could
be
,
and
had
,
no
doubt
,
that
which
we
call
the
blessing
and
assistance
of
God
,
and
did
attain
much
:
yet
his
knowledg
was
not
the
opening
,
but
the
darkening
of
God
,
the
hiding
of
his
Counsel
.
The
sight
we
have
of
things
is
both
a
shallow
sight
,
and
a
deceitful
sight
.
It
is
a
dark
,
shallow
,
imperfect
sight
,
both
in
respect
of
the
things
we
see
,
and
in
respect
of
their
reference
one
to
another
.
In
respect
of
the
things
we
see
.
We
see
but
part
of
things
,
but
the
least
part
,
the
outside
,
the
shape
of
a
creature
:
we
see
not
the
nature
,
the
inward
properties
,
much
less
the
internal
Substance
of
things
.
So
we
see
the
outside
,
the
rationality
of
a
Scripture
,
but
not
the
inward
life
and
spirit
of
it
.
We
are
come
to
the
Mount
that
may
be
touched
by
our
Sense
,
Reason
and
Experience
,
but
the
spiritual
Glory
and
Majesty
of
God
is
not
discovered
from
that
Mount
,
nor
to
that
eye
that
looks
there
for
it
.
And
for
the
reference
of
things
one
to
another
:
who
sees
how
one
creature
,
one
action
of
providence
refers
to
another
.
There
is
no
man
sees
Gods
Works
from
the
beginning
to
the
end
.
And
then
that
little
sight
we
have
of
these
is
uncertain
,
liable
to
deceit
.
We
see
things
as
they
are
not
,
not
as
they
are
:
The
true
Being
is
hid
,
and
the
appearance
of
things
(
being
so
various
and
mystical
)
easily
cozens
a
weak
eye
.
We
cannot
judg
of
things
that
are
vailed
,
by
the
vail
that
lies
upon
them
;
and
yet
this
is
all
the
sight
we
have
:
And
what
man
,
from
such
a
dark
sight
of
things
,
can
give
a
clear
account
of
things
,
or
of
Gods
Counsel
,
of
his
meaning
in
things
?
Therefore
there
is
no
knowing
,
or
grounded
declaring
any
Counsel
of
God
without
his
light
.
As
there
is
no
knowing
man
,
or
the
things
of
man
,
by
any
light
beneath
mans
:
The
sense
,
the
understanding
of
the
creatures
will
not
reach
it
;
that
kind
of
knowledg
they
have
of
man
,
deserves
not
the
name
of
knowledg
:
So
there
is
no
knowing
God
,
or
the
things
of
God
,
by
any
light
beneath
his
.
The
light
must
be
of
the
same
kind
with
the
thing
it
discovers
,
or
it
cannot
discover
it
.
The
light
of
the
creature
can
never
discern
the
Creator
;
but
it
must
be
the
light
of
the
Creator
let
into
the
creature
,
which
discovers
the
Creator
to
the
creature
.
Indeed
there
is
a
kind
of
knowledg
in
the
creature
answerable
to
the
state
and
being
of
the
creature
;
but
this
kind
of
knowledg
is
darkness
,
is
ignorance
,
to
the
true
and
spiritual
kind
:
and
an
over-high
conceit
of
the
excellency
of
this
knowledg
,
is
one
of
the
greatest
blocks
to
true
spiritual
knowledg
.
The
sensible
use
of
this
eye
makes
men
insensible
of
the
want
of
the
true
eye
:
because
they
find
they
do
see
,
they
take
it
for
granted
they
have
an
eye
;
and
so
they
have
,
both
an
eye
and
a
sight
,
but
not
a
right
eye
,
not
a
right
sight
:
yea
,
though
it
be
a
right
eye
to
them
,
it
were
better
it
were
plucked
out
and
cast
away
,
then
possessed
by
them
.
Thou
knowest
there
is
a
God
;
Nature
,
the
Scripture
,
teacheth
thee
so
:
thou
canst
reason
so
from
his
works
,
from
the
things
that
are
made
,
which
evidence
to
thee
his
eternal
Power
and
Godhead
:
thou
knowest
he
must
needs
be
wise
,
holy
,
righteous
,
powerful
,
&c.
Well
,
in
what
light
dost
thou
see
this
?
Doth
thy
Reason
tell
thee
so
?
I
do
not
blame
thee
for
hearkening
to
the
voyce
of
thy
Reason
,
nor
do
I
deny
this
to
be
knowledg
in
its
kind
,
it
is
knowledg
in
the
earthly
,
in
the
natural
man
;
but
for
all
that
,
it
is
ignorance
,
it
is
darkness
,
compare
it
with
spiritual
light
:
Thou
mayst
be
a
very
Atheist
in
the
eye
of
God
,
and
as
ignorant
of
God
,
in
respect
of
the
true
kind
of
knowledg
,
as
the
bruit
creatures
are
,
notwithstanding
all
this
.
So
thou
knowest
,
that
thou
art
a
sinner
;
that
there
is
Redemption
by
Christ
for
those
that
beleeve
;
that
Faith
is
the
gift
of
God
;
that
those
who
receive
this
gift
,
and
Christ
by
it
,
must
walk
in
new
obedience
.
But
tell
me
,
O
poor
Soul
,
cannot
the
natural
understanding
drink
in
all
these
things
?
Is
it
not
almost
necessary
,
that
a
creature
,
touched
with
the
sense
of
eternal
misery
,
should
pant
after
Redemption
,
should
hearken
out
for
it
,
should
with
readiness
embrace
it
,
and
fight
with
all
reluctances
in
it self
against
it
?
If
beleeving
be
the
way
,
I
will
presently
beleeve
;
or
if
I
cannot
beleeve
,
I
will
pray
for
faith
;
if
my self
be
my
greatest
enemy
,
I
will
deny
,
I
will
hate
my self
,
and
by
the
strength
of
Christ
I
will
walk
in
all
the
ways
of
new
obedience
.
How
naturally
doth
the
poor
frighted
creature
take
this
course
!
and
how
vigorous
will
nature
be
,
when
it
is
put
forth
to
the
utmost
,
for
the
utmost
degree
of
self-preservation
and
happiness
!
And
yet
what
man
almost
that
finds
these
anything
lively
and
vigorous
in
himself
,
but
takes
it
for
granted
,
that
they
are
spiritual
!
No
man
can
attain
these
things
but
by
the
Spirit
of
God
;
no
man
can
know
Christ
,
or
acknowledg
him
to
be
the
Lord
,
but
by
the
Spirit
;
no
man
can
beleeve
,
but
●e
to
whom
it
is
given
.
I
have
,
by
the
goodness
of
God
,
been
led
into
these
things
:
therefore
it
is
by
the
Spirit
;
and
these
in
me
must
needs
be
spiritual
.
Ah
poor
man
I
why
dost
thou
cozen
thy self
?
How
comest
thou
to
be
so
subtle
a
Sophister
?
Dost
thou
not
know
it
is
against
thine
own
Soul
?
The
same
things
may
be
seen
with
different
eyes
,
naturally
with
the
natural
eye
,
spiritually
with
the
spiritual
eye
.
The
question
is
,
with
what
eye
thou
seest
these
things
.
Thou
wilt
prove
it
is
the
spiritual
eye
,
because
thou
seest
them
.
It
is
true
,
if
thou
couldst
prove
thy
sight
to
be
spiritual
,
then
thou
mightest
conclude
thine
eye
to
be
spiritual
:
but
there
is
a
very
clear
kind
of
seeing
with
the
natural
eye
,
as
well
as
with
the
spiritual
eye
,
which
self-love
,
joyned
to
a
strong
desire
to
have
it
of
the
best
kinde
,
will
easily
perswade
the
poor
creature
to
resolve
it
to
be
so
.
Ah
Christians
,
Christians
,
how
long
will
ye
lay
out
your
money
for
that
which
is
not
bread
!
How
long
will
ye
feed
on
the
husky
knowledg
of
things
which
cannot
satisfie
!
Ye
may
please
your selves
in
the
night
,
in
a
dream
,
thinking
ye
make
brave
meals
;
but
when
ye
awake
in
the
day
,
ye
will
find
your
bellies
empty
;
and
then
,
oh
what
lamentation
will
there
be
over
husky
Knowledg
,
husky
Interpretations
of
Scripture
,
husky
Graces
,
husky
Comforts
,
husky
Hopes
,
&c.
things
that
yeelded
great
pleasure
in
a
dream
,
in
a
fancy
;
but
vanish
when
reality
,
when
truth
comes
to
be
discovered
.
Thus
much
for
the
first
of
these
.
As
touching
the
second
,
which
is
this
:
It
is
an
act
of
presumption
to
hold
forth
the
Counsels
of
God
without
the
Light
of
God
.
Who
is
this
,
&c.
There
is
a
three-fold
step
or
degree
of
presumption
in
it
.
One
in
respect
of
God
;
another
in
respect
of
the
things
themselves
;
and
a
third
in
respect
of
the
state
of
the
person
who
doth
this
:
all
which
together
aggravate
this
presumption
,
and
raise
it
very
high
.
1.
In
respect
of
God
;
his
Height
,
his
Eminence
,
maketh
every
transaction
towards
him
presumptuous
,
unless
it
be
very
circumspectly
managed
.
The
greatness
of
persons
maketh
those
transactions
presumptuous
towards
them
,
which
would
not
be
so
towards
others
.
God
is
very
high
,
very
great
,
and
that
makes
it
a
very
high
presumption
to
intermeddle
with
things
belonging
to
him
without
his
warrant
.
Man
,
though
he
were
created
lord
of
all
,
yet
the
creatures
are
more
Gods
then
his
;
and
if
God
had
not
sealed
a
Warrant
to
him
,
it
had
been
boldness
in
him
to
have
touched
the
least
creature
.
Now
he
hath
given
no
man
liberty
to
open
his
Counsels
without
his
Light
;
he
giveth
no
man
liberty
to
deface
his
Image
,
to
hold
forth
his
own
carnal
apprehensions
for
the
spiritual
Image
of
Gods
Truth
.
God
hath
set
ranges
about
every
spiritual
thing
,
as
he
did
about
Mount
Sinai
,
that
none
may
break
in
to
gaze
without
his
Commission
;
none
but
whom
he
leads
must
enter
into
his
Counsels
;
it
must
needs
be
therefore
great
boldness
for
any
person
to
venture
to
declare
his
meaning
before
he
hath
received
his
light
.
2.
In
respect
of
the
things
themselves
,
in
respect
of
their
nature
:
they
are
great
,
mysterious
,
and
secret
.
It
is
presumption
to
meddle
with
any
thing
that
belongs
to
a
great
person
without
his
leave
;
but
to
meddle
with
his
weighty
affairs
,
with
his
secrets
,
is
an
aggravation
of
the
presumption
.
The
Counsels
of
God
are
secret
things
:
the
Actions
of
God
are
somewhat
open
and
manifest
,
but
what
he
intends
in
his
Actions
is
deeply
hid
.
That
the
Tower
of
Siloam
,
by
the
providence
and
Will
of
God
,
fell
upon
such
and
such
,
seemeth
somewhat
easie
to
be
discerned
:
but
thence
to
conclude
,
that
God
did
thereby
intend
to
signifie
,
that
these
were
sinners
in
a
special
degree
above
the
rest
,
was
a
presumption
Christ
warned
them
to
beware
of
.
The
Counsels
of
God
they
are
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
the
depths
of
God
,
he
is
wonderful
in
Counsel
;
his
Counsel
is
such
,
that
men
and
Angels
cannot
but
wonder
at
it
,
when
it
is
revealed
;
but
there
is
no
certain
guessing
at
it
without
his
revealing
it
,
and
it
is
no
small
peece
of
boldness
to
venture
so
to
do
.
3.
In
respect
of
the
state
of
the
persons
,
which
is
a
low
state
far
beneath
God
,
and
a
broken
state
,
far
beneath
it self
.
The
naturall
state
in
its
puritie
is
far
short
of
Spiritualitie
.
Adam
the
earthly
man
had
an
earthly
image
,
an
earthly
knowledge
,
but
not
a
spirituall
:
and
the
naturall
man
cannot
discern
the
things
of
God
,
because
they
are
spiritually
discerned
.
The
Counsells
of
God
are
far
above
the
reach
of
our
nature
,
yea
above
the
reach
of
any
spirit
but
his
own
.
His
riddle
is
so
deep
that
Christ
himself
could
never
have
found
it
out
,
but
that
he
had
his
heyfer
to
plough
with
,
into
his
own
bo●ome
.
The
Angels
they
peep
into
things
as
they
are
revealed
,
but
they
cannot
discern
them
till
they
be
revealed
.
How
bold
then
is
man
,
poor
weak
man
,
broken
man
,
that
will
be
piercing
into
these
things
,
and
holding
them
forth
as
the
light
of
God
,
without
the
light
of
God
.
This
raiseth
the
presumption
very
high
.
What
man
almost
in
any
trade
,
if
a
person
that
hath
no
skill
shall
come
and
passe
his
judgement
upon
his
workmanship
,
but
looks
upon
it
with
disdain
,
accounting
that
person
presumptuous
,
though
far
above
him
in
degree
?
and
yet
man
hath
the
same
principle
with
man
,
to
receive
the
things
of
man
into
:
How
disdainfully
then
think
you
will
God
take
it
,
that
poor
shallow
man
,
poor
broken
man
,
silly
weak-eye'd
man
,
that
is
so
many
regions
below
God
,
so
far
beneath
that
principle
wherein
God
lives
and
acts
(
who
lives
in
light
and
acts
from
light
unapproachable
)
should
be
opening
Gods
Counsells
by
his
shallow
brain
,
should
be
measuring
the
light
of
Gods
infinite
Spirit
,
by
the
darkness
(
or
,
if
you
will
,
by
the
light
)
of
his
own
understanding
.
So
much
for
the
second
likewise
.
Now
from
both
we
may
take
notice
of
these
three
things
.
1.
It
may
blame
us
for
our
forwardness
in
opening
Gods
Counsell
in
things
.
Every
man
almost
can
tell
what
God
means
in
every
thing
:
this
,
God
intends
in
this
;
this
,
in
that
:
Is
such
a
man
afflicted
so
or
so
?
oh
,
I
thought
he
would
be
met
with
;
it
was
for
such
or
such
a
thing
.
There
is
hardly
an
action
of
providence
,
but
every
man
will
be
ready
to
interpret
;
few
Scriptures
but
bold
man
will
be
ready
to
shew
Gods
meaning
in
them
,
and
that
very
confidently
if
he
have
but
a
little
bent
his
thoughts
that
way
.
2.
It
may
shew
us
what
the
wisest
undertakings
in
this
kind
are
;
what
our
wise
openings
of
Scriptures
and
Counsells
of
God
,
without
the
light
of
God
are
:
if
any
man
can
truely
and
groundedly
say
,
n●t
I
but
the
Spirit
of
God
in
me
,
opens
this
or
that
Scripture
,
thus
and
thus
unto
me
;
that
is
another
matter
,
I
have
nothing
to
say
against
that
,
but
I
speak
concerning
our
own
opening
,
though
by
our
most
ingenuous
and
industrious
search
,
by
the
fairest
debating
things
i●
our
own
understanding
;
yea
,
of
our
wise
opening
,
when
we
seem
to
give
out
the
full
intent
,
the
very
life
and
heart
of
a
Scripture
,
and
fence
it
about
with
strong
Argumen's
,
making
that
interpretation
safe
from
all
reasonings
of
all
contrary
judgements
whatsoever
,
what
is
this
?
but
a
peece
of
folly
,
of
madness
;
a
setting
up
the
wisdome
of
man
,
an
idolizing
the
pleasant
conceptions
of
mans
working
brain
;
but
a
darkening
of
God
:
So
God
said
of
Job
and
so
Job
confesseth
his
to
be
,
chap.
42.
ver.
3.
Who
is
he
that
hideth
Conncel
without
knowledge
?
therefore
have
I
uttered
that
I
understood
not
,
things
too
wonderful
for
me
which
I
knew
not
:
Ah
what
a
fool
have
I
been
,
saith
Iob
,
to
speak
I
knew
not
what
,
to
utter
that
out
,
which
I
my self
did
not
understand
within
,
to
hide
the
wonderfull
Cousell
of
God
by
my
vain
words
,
and
how
presumptuous
have
I
been
in
doing
of
it
!
Who
is
he
that
hideth
Councel
,
&c.
he
brings
this
reproach
close
to
his
spirit
.
3.
It
may
be
a
ground
of
silence
and
waiting
for
the
light
.
This
effect
it
likewise
wrought
in
Iob.
I
will
lay
my
hand
upon
my
mouth
,
I
will
stop
all
that
my
mouth
would
be
uttering
for
the
future
,
once
have
I
spoken
but
I
will
no
more
,
yea
twice
but
I
will
proceed
no
further
;
I
will
never
undertake
to
open
the
Councels
of
God
again
,
after
this
rate
:
Now
I
have
seen
God
,
now
I
have
heard
God
,
I
perceive
what
my
own
knowledge
was
,
I
see
what
a
dark
blind
buzzard
I
was
in
the
midst
of
my
confidence
,
concerning
mine
own
cleer
eye-sight
.
Oh
it
were
excellent
to
be
brought
to
this
by
the
sight
of
God
,
as
Iob
was
;
but
its
good
also
to
check
proud
reason
by
its
own
light
;
in
which
ballance
,
if
things
were
duly
weighed
,
there
would
appear
little
cause
for
our
insulting
over
one
another
,
or
for
obtruding
our
light
upon
one
another
,
with
such
vehemencie
and
confidence
,
as
we
are
all
too
apt
to
do
.
FINIS
.
AN
Additionall
VVord
TO
Such
as
it
may
concern
,
those
who
speak
such
lofty
language
with
such
high
confidence
,
saying
,
God
is
All
.
There
is
nothing
besides
the
Lord
.
All
is
good
.
All
is
alike
,
&c.
I
Must
impart
to
you
my
inward
sence
,
which
is
this
:
If
ye
have
received
these
things
from
pure
power
,
with
true
and
clear
light
,
into
an
inward
and
spiritual
understanding
;
Oh
how
lovely
,
how
excellent
is
this
to
the
relish
of
my
spirit
!
O
how
I
long
to
be
one
with
you
,
in
receiving
the
same
things
,
or
any
thing
else
after
this
manner
!
Or
if
ye
speak
thus-like
mad
persons
,
who
have
been
hurried
by
extremity
out
of
what
ye
were
and
understood
,
into
ye
know
not
what
or
whither
:
ye
have
liberty
to
say
what
ye
please
,
and
my
spirit
cannot
be
offended
at
any
thing
that
is
said
or
done
by
you
through
the
force
of
this
extremity
.
But
if
the
strength
of
Reason
by
its
workings
hath
purged
out
old
notions
,
and
brought
these
and
other
like
in
their
stead
into
the
old
vessel
,
the
creaturely
imagination
or
understanding
;
I
must
profess
,
of
all
things
this
is
the
greatest
abomination
to
my
spirit
,
and
I
thirst
exceedingly
to
see
the
unquenchable
fire
let
loose
upon
these
notions
,
and
cannot
but
laugh
in
my
spirit
to
behold
what
havock
it
will
make
among
them
,
of
whom
it
will
be
as
quick
,
greedy
and
powerful
a
devourer
,
as
you
expect
to
see
it
of
any
principles
or
notions
that
have
gone
before
them
.
The
great
Queen
,
that
looks
to
sit
a
Lady
for
ever
,
that
saith
and
thinketh
,
I
am
,
and
none
else
besides
me
,
must
have
those
words
and
thoughts
fired
out
of
her
throat
,
and
out
of
her
heart
,
and
she
also
must
come
to
sit
as
a
widow
,
and
know
the
loss
of
children
,
yea
this
misery
shall
light
upon
her
even
in
perfection
,
because
of
the
multitude
of
her
sorceries
and
inchantments
,
wherewith
she
bewitched
and
intangled
the
poor
desolated
people
of
God
,
and
whereby
she
made
account
to
charm
off
all
sorrow
from
her self
,
Isai.
47.
8
,
9
,
10.
I
have
nothing
more
to
say
to
you
,
but
this
:
Ye
will
one
day
confess
,
That
the
Kingdom
of
God
consists
not
in
Word
,
but
in
Power
.
True
Life
,
true
Spirituality
,
lyeth
not
in
the
height
of
notion
,
but
in
the
inward
vigor
of
the
Spirit
of
Life
.
High
notions
are
very
pleasing
to
the
flesh
,
she
loves
to
get
upon
the
pinacle
of
knowledg
,
and
to
trample
upon
all
that
are
in
dresses
beneath
her
,
though
they
be
the
same
with
her
:
yet
is
she
never
the
more
lovely
in
the
eye
of
God
,
but
the
greater
object
of
his
Jealousie
and
Indignation
.
He
cannot
endure
to
see
the
Whore
dressed
like
his
Bride
:
These
ornaments
must
off
,
as
well
as
the
former
.
The
Imagination
,
Reason
,
Wisdom
,
Understanding
of
the
creature
,
thus
clothed
,
thus
adorned
,
thus
fortified
,
being
for
all
this
but
flesh
,
must
feel
that
it
is
so
,
by
being
stripped
,
burnt
,
consumed
,
by
that
fire
,
which
will
destroy
all
that
cannot
live
in
it
.
The
Isles
shall
wait
for
his
Law
.
There
is
a
Law
which
HE
hath
to
reveal
;
a
sweet
Law
,
an
inward
Law
,
a
Law
of
true
Life
,
of
true
Liberty
,
whereas
fleshly
liberty
,
in
its
highest
strain
,
and
utmost
scope
,
is
but
bondage
.
There
is
no
attaining
to
the
sight
of
this
Law
by
any
strivings
or
struglings
of
the
creature
:
happy
is
he
who
is
led
to
wait
for
it
.
But
till
the
discovery
of
it
,
it
is
impossible
to
discern
or
distinguish
those
things
,
which
it
alone
can
teach
:
and
mens
fleshly
tossing
and
turning
of
things
upside
down
,
will
be
esteemed
but
as
the
potters
clay
.
A
fleshly
destroying
,
a
fleshly
throwing
down
,
will
be
of
as
little
value
as
a
fleshly
rearing
up
;
and
flesh
will
be
no
more
justified
in
running
apace
from
things
,
then
it
was
in
running
to
things
.
When
God
puts
his
Law
into
our
hearts
,
and
writes
it
in
our
inward
parts
,
and
takes
such
hold
of
us
that
we
cannot
depart
from
him
,
then
shall
we
err
no
more
:
but
if
we
had
never
so
clear
and
full
discoveries
,
if
we
were
withall
left
in
the
least
to
our selves
,
we
should
be
still
at
our
old
work
,
viz.
a
raising
up
such
a
fleshly
fabrick
in
our selves
and
others
,
as
would
stand
in
the
way
of
Gods
Glory
,
and
our
own
happiness
.
Till
God
takes
upon
him
to
be
All
,
and
to
do
all
,
not
in
Word
,
but
in
Truth
and
Power
,
all
cannot
be
well
.
O
GOD
,
What
a
state
are
things
in
!
Here
is
every
one
tugging
for
their
Inteterest
,
put
in
for
thine
too
.
Do
thou
gain
,
and
let
all
sit
down
with
loss
,
whose
gain
lies
not
in
thine
.
Take
from
us
all
,
what
we
have
stollen
from
thee
,
for
it
cannot
thrive
in
our
hands
,
nor
miscarry
in
thine
.
Cozen
all
creatures
,
by
bringing
about
a
swifter
,
a
fuller
,
a
more
universal
Happiness
,
then
ever
heart
could
imagine
.
Amen
.
FINIS
.
CERTAIN
Scripture-Prophecies
Concerning
Some
Transactions
IN
THE
Latter
Times
:
With
a
Glance
at
the
sence
of
some
of
them
.
ECCLES.
9.
12.
For
Man
also
knoweth
not
his
time
,
as
the
fishes
that
are
taken
in
an
evil
net
,
and
as
the
birds
that
are
caught
in
the
snare
;
so
are
the
sons
of
men
snared
in
an
evil
time
,
when
it
falleth
suddenly
upon
them
.
JAMES
1.
9
,
10
,
11
,
12.
Let
the
Brother
of
low
degree
,
rejoyce
in
that
he
is
exalted
:
But
the
rich
,
in
that
he
is
made
low
:
because
as
the
flower
of
the
grass
he
shall
pass
away
.
For
the
Sun
is
no
sooner
risen
with
a
burning
heat
,
but
it
withereth
the
grass
;
and
the
flower
thereof
falleth
,
and
the
grace
of
the
fashion
of
it
perisheth
:
so
also
shall
the
rich
man
fade
away
in
his
ways
.
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
.
LONDON
,
Printed
by
John
Macock
.
1650.
Certain
Scripture-Prophecies
,
&c.
ISAI.
29.
vers.
9.
to
15.
Stay
your selves
and
wonder
,
cry
ye
out
,
and
cry
,
They
are
drunken
,
but
not
with
wine
;
they
stagger
,
but
not
with
strong
drink
.
For
the
Lord
hath
poured
out
upon
you
the
spirit
of
deep
sleep
,
and
hath
closed
your
eyes
:
the
Prophets
,
and
your
Rulers
,
the
Seers
hath
he
covered
.
And
the
vision
of
all
is
become
unto
you
as
the
words
of
a
book
that
is
sealed
,
which
men
deliver
to
one
that
is
learned
,
saying
,
Read
this
,
I
pray
thee
;
and
he
saith
,
I
cannot
,
for
it
is
sealed
.
And
the
book
is
delivered
to
him
that
is
not
learned
,
saying
,
Read
this
,
I
pray
thee
;
and
he
saith
,
I
am
not
learned
.
Wherefore
the
Lord
saith
,
Forasmuch
as
this
people
draw
near
me
with
their
mouth
,
and
with
their
lips
do
honour
me
,
but
have
removed
their
heart
far
from
me
,
and
their
fear
towards
me
is
taught
by
the
precept
of
men
:
Therefore
behold
,
I
will
proceed
to
do
a
marvellous
work
amongst
this
people
,
even
a
marvellous
work
and
a
wonder
;
for
the
wisdom
of
their
wise
men
shall
perish
,
and
the
understanding
of
their
prudent
men
shall
be
hid
.
How
dark
must
it
needs
be
,
when
the
whole
vision
of
God
is
become
as
a
sealed
book
,
that
none
,
either
unlearned
or
learned
,
can
read
any
part
of
it
?
Needs
must
the
fear
of
God
,
the
whole
Worship
of
God
,
both
outward
and
inward
,
be
taught
by
the
precept
of
men
,
(
if
it
be
taught
at
all
,
)
when
the
true
Vision
of
God
is
wholly
hid
.
Yet
miserable
is
that
fear
,
that
worship
of
God
,
which
is
taught
by
the
precept
of
men
,
whose
wisdom
hath
ever
been
foolishness
before
,
and
hateful
to
the
eye
of
GOD
.
But
because
man
will
be
stepping
into
the
place
of
God
,
and
by
his
light
patching
up
those
defects
,
which
can
only
be
healed
by
Gods
Light
;
God
will
at
length
not
only
confound
these
his
presumptuous
enterprises
,
but
strike
at
the
very
foundation
of
this
wisdom
,
even
in
the
wisest
and
most
prudent
,
which
have
been
looked
upon
as
the
safest
guides
.
And
what
then
will
poor
man
do
for
his
Religion
,
for
his
Worship
;
when
the
wisdom
of
those
that
were
wont
to
frame
it
for
him
is
so
smitten
,
that
both
they
themselves
and
others
,
cannot
but
see
and
acknowledg
it
perished
?
ISAI.
28.
vers.
1.
&c.
Wo
to
the
crown
of
pride
,
to
the
drunkards
of
Ephraim
,
whose
glorious
beauty
is
a
fading
flower
,
which
are
on
the
head
of
the
fat
valleys
of
them
that
are
overcome
with
wine
.
Behold
,
the
Lord
hath
a
mighty
and
strong
one
,
which
as
a
tempest
of
hail
,
and
a
destroying
storm
,
as
a
flood
of
mighty
waters
overflowing
,
shall
cast
down
to
the
earth
with
the
hand
.
The
crown
of
pride
,
the
drunkards
of
Ephraim
shall
be
troden
under
feet
.
And
the
glorious
beauty
which
is
on
the
head
of
the
fat
valley
,
shall
be
a
fading
flower
,
and
as
the
hasty
fruit
before
the
summer
:
which
when
he
that
looketh
upon
it
,
seeth
it
,
while
it
is
yet
in
his
hand
,
he
eateth
it
up
.
Behold
a
drunkenness
,
which
is
not
a
matter
of
shame
,
but
a
crown
,
a
beauty
,
a
glorious
beauty
;
yet
a
Wo
follows
,
which
pitifully
bemires
this
crown
,
this
beauty
,
this
glory
.
It
is
not
the
common
sort
of
the
world
that
are
here
spoken
of
,
but
Israel
,
Gods
own
people
;
nor
the
common
sort
of
Israel
,
but
Ephraim
,
the
pride
or
glory
of
Israel
,
Ephraim
the
dear
Tribe
,
the
Tribe
picked
out
to
be
blessed
,
(
In
thee
shall
Israel
bless
,
saying
,
God
make
thee
as
Ephraim
:
)
Nor
yet
the
common
sort
of
Ephraim
,
but
the
choicest
,
the
peculiar
ones
,
who
by
their
worth
and
excellency
,
their
strictness
and
exactness
,
were
the
crown
of
that
pride
.
This
drunkenness
was
a
peculiar
kind
of
drunkenness
,
incident
only
to
the
people
of
God
,
my
proper
to
the
devoutest
among
them
:
it
was
Religion
,
Devotion
,
that
Ephraim
was
drunk
with
,
it
was
the
steem
of
that
wine
overcame
him
,
overturned
his
weak
brain
,
and
made
him
stumble
and
tumble
into
misery
,
while
he
thought
he
was
going
on
safely
and
swiftly
towards
happiness
.
He
that
will
take
pains
to
search
,
and
hath
an
eye
to
see
with
,
may
perhaps
find
Ephraim
drunk
with
these
three
things
:
1.
With
his
religious
Performances
;
his
Sacrifices
,
his
Obedience
to
the
revealed
Will
of
God
;
his
fasting
,
his
feasting
,
or
thanksgiving
,
and
such
other
Ordinances
of
Worship
.
Ephraim
expressed
his
drunkenness
herein
,
both
by
his
over-valuing
them
,
and
by
his
over-performing
them
.
He
over-valued
them
,
he
looked
upon
them
as
more
excellent
things
then
they
were
,
forgetting
out
of
what
lump
they
came
,
as
well
as
out
of
what
lump
he
himself
came
.
He
looked
upon
them
as
more
pleasing
to
God
then
there
was
cause
for
,
who
little
regarded
them
at
the
best
,
but
now
began
to
turn
much
more
from
them
,
finding
man
so
taken
with
them
.
My
Soul
loatheth
your
solemn
Feasts
.
Praising
God
,
using
the
creatures
in
a
way
of
acknowledging
and
honouring
the
Creator
,
a
set
and
solemn
lifting
up
of
the
Name
of
God
,
what
can
carry
a
greater
shew
of
excellency
in
it
?
and
yet
,
oh
how
God
turns
from
it
!
My
Soul
loatheth
your
solemn
Feasts
.
And
Ephraim
did
over
do
them
too
,
(
as
man
thinks
he
can
never
exceed
in
acts
of
worshipping
God
,
especially
if
they
be
of
his
own
institution
.
)
Ephraim
did
more
of
these
then
ever
God
desired
of
him
;
did
even
tire
God
out
with
the
multitude
of
his
Sacrifices
and
Services
.
Wherewith
shall
I
come
before
the
Lord
,
will
the
Lord
be
pleased
with
thousands
of
Rams
,
or
with
ten
thousand
Rivers
of
Oy●
,
&c.
Let
God
call
for
never
so
much
,
he
shall
have
it
.
God
had
so
much
of
these
,
he
was
fain
to
cry
,
Hold
.
To
what
purpose
is
the
multitude
of
your
Sacrifices
,
&c.
your
new
Moons
,
&c.
I
am
weary
of
them
.
Who
hath
required
this
at
your
hands
?
2.
With
his
spiritual
Priviledges
;
his
nearness
to
God
,
his
Interest
in
God
,
the
Testimonies
of
Gods
presence
with
him
,
such
as
the
Ark
,
Temple
,
&c.
Ephraim
did
over-value
these
too
,
thought
these
to
be
of
another
nature
then
they
were
,
of
a
more
excellent
lasting
nature
.
Little
thought
he
that
these
could
pass
away
,
or
be
of
so
little
efficacy
,
as
many
times
they
were
,
while
they
remained
.
3.
With
his
Security
in
respect
of
both
.
He
thought
himself
seated
in
blessedness
,
and
far
from
misery
.
The
overflowing
scourge
may
over-run
the
world
,
but
he
thinks
himself
safe
from
it
:
And
as
for
Hell
and
Death
,
they
may
seize
on
others
,
but
he
is
at
agreement
with
them
,
he
is
secured
from
them
by
his
interest
in
God
,
and
by
the
promises
of
God
to
him
,
which
cannot
fail
.
Ah
poor
Ephraim
!
what
wilt
thou
do
,
when
thou
shalt
meet
with
this
Wo
?
when
thou
shalt
not
only
find
thy
glorious
beauty
a fading
,
but
the
Spirit
of
the
Lord
blowing
upon
it
with
a
strong
East
wind
?
when
that
Spirit
that
breathed
life
into
it
shall
not
only
withdraw
from
it
,
but
blow
sharply
upon
it
?
when
thou
findest
by
sensible
and
undeniable
experience
that
which
thou
thoughtest
utterly
impossible
?
Whatsoever
is
not
everlasting
may
pass
away
:
that
which
thou
callest
everlasting
may
not
be
so
.
The
narrowness
of
thy
eye
may
cause
thee
to
take
things
to
be
everlasting
,
which
are
far
short
of
it
.
Things
everlasting
after
thy
measure
may
be
of
very
short
continuance
after
Gods
measure
:
Look
to
thy
footing
.
PSAL.
60.
Vers
.
1
,
2
,
3.
O
God
,
thou
hast
cast
us
off
,
thou
hast
scattered
us
,
thou
hast
been
displeased
,
O
turn
thy self
to
us
again
.
Thou
hast
made
the
earth
to
tremble
,
thou
hast
broken
it
:
heal
the
breaches
thereof
,
for
it
shaketh
.
Thou
hast
shewed
thy
people
hard
things
;
thou
hast
made
us
to
drink
the
wine
of
astonishment
.
Here
is
the
lamentation
of
Ephraim
over
his
own
dead
and
forlorn
state
,
wherein
he
very
pathetically
deciphers
and
bewails
his
misery
,
and
casts
an
eye
of
grief
likewise
upon
the
sad
distasters
that
befall
the
world
at
the
same
time
.
The
first
Verse
speaks
mournfully
of
Gods
sharp
dealings
with
his
people
,
expressing
withal
their
affectionate
desire
to
have
them
changed
.
O
God
,
thou
hast
cast
us
off
,
&c.
The
second
Verse
holds
out
his
sharp
dealings
towards
the
world
,
with
a
desire
of
relief
towards
it
likewise
.
Thou
hast
made
the
earth
to
tremble
,
&c.
The
third
Verse
contains
a
further
aggravation
of
the
sharpness
of
Gods
dealings
towards
his
people
,
which
it
sets
forth
both
in
general
,
Thou
hast
shewed
thy
people
hard
things
;
and
lays
down
a
particular
instance
,
Thou
hast
made
us
to
drink
the
wine
of
astonishment
.
The
hard
dealings
they
complain
of
in
the
first
Verse
are
three
.
Thou
hast
cast
us
off
,
thou
hast
scattered
or
broken
us
,
and
thou
hast
been
displeased
.
Thou
hast
cast
us
off
from
thy self
,
scattered
and
broken
us
one
from
another
,
and
in
our
own
spirits
;
and
that
which
is
worst
of
all
,
thou
hast
suffered
thine
heart
to
be
offended
against
us
,
thou
hast
been
displeased
.
Thou
hast
cast
us
off
.
This
points
at
the
relation
and
state
,
which
God
and
his
people
stand
in
one
to
another
,
and
should
of
right
be
found
in
:
which
is
a
state
of
union
,
a
state
of
fellowship
,
a
state
of
embracement
.
He
the
Father
,
they
the
children
;
He
the
Husband
,
they
the
Spouse
;
He
the
Master
,
they
the
Servants
;
He
the
King
,
they
his
Subjects
.
They
should
live
in
the
same
Kingdom
,
dwell
in
the
same
house
,
sit
at
the
same
table
,
lie
in
the
same
bed
,
have
the
same
share
within
,
and
the
same
lot
without
in
every
thing
.
Every
thing
that
is
theirs
must
become
his
;
every
thing
that
is
his
must
become
theirs
.
All
their
beauty
,
their
excellency
,
their
glory
,
must
not
be
to
adorn
or
serve
themselves
with
;
but
to
adorn
him
with
,
to
cloath
him
with
,
to
serve
him
with
.
All
his
Wisdom
,
his
Excellency
,
his
Power
,
his
Love
,
his
infinite
Riches
,
Greatness
and
Majesty
,
must
not
be
to
please
himself
,
but
to
fill
them
with
,
to
lay
out
for
them
,
to
bestow
upon
them
,
to
empty
into
them
.
When
God
takes
a
people
,
he
draws
them
nigh
to
himself
,
opens
his
bosom
to
them
,
embraces
them
,
pitches
his
Tabernacle
among
them
to
dwell
with
them
,
builds
an
house
for
them
to
live
together
,
erects
a
bed
,
prepares
a
table
for
them
,
feeds
,
cherishes
them
,
as
the
man
doth
the
wife
,
the
father
the
child
;
stands
in
their
defence
against
all
opposition
.
Sin
within
,
enemies
without
,
nothing
must
speak
a
word
against
them
:
if
they
do
,
he
takes
it
as
spoken
against
himself
.
He
that
toucheth
them
,
toucheth
the
apple
of
his
eye
.
And
so
't
is
with
them
,
The
reproaches
of
them
that
reproached
thee
are
fallen
upon
me
.
This
is
the
proper
state
between
them
.
But
now
behold
,
hearken
,
and
you
shall
hear
them
complaining
,
and
that
to
God
himself
,
O
God
,
thou
hast
cast
us
off
.
Thou
hast
thrust
us
out
of
thy
presence
,
Thou
hast
withheld
thy
sweetness
from
us
.
We
are
not
now
one
,
but
severed
,
and
at
a
great
distance
one
from
another
.
We
never
meet
at
the
same
bed
,
at
the
same
board
,
in
the
same
house
,
no
not
in
the
same
Kingdom
:
but
thou
thy self
art
gone
into
a
far
Country
,
and
hast
left
us
here
in
a
strange
Land
.
O
God
,
our
happiness
lies
in
thine
embraces
,
in
union
and
communion
with
thee
.
We
desire
nothing
but
to
be
near
God
,
to
dwell
in
the
house
of
the
Lord
all
the
days
of
our
lives
,
to
see
in
the
bosom
of
the
Lord
all
the
motions
of
our
spirits
:
But
O
God
,
thou
hast
cast
us
off
,
thou
hast
given
us
a
bill
of
divorce
,
and
sent
us
packing
.
We
can
hear
no
news
of
thee
,
no
news
from
thee
.
Lie
we
in
never
so
great
depths
of
misery
,
and
pangs
of
spirit
,
thou
regardest
not
.
We
are
as
a
woman
forsaken
,
bearing
up
and
down
the
reproach
of
our
widowhood
continually
,
O
GOD
,
thou
hast
cast
us
off
.
Thou
hast
scattered
or
broken
us
.
There
should
be
a
publique
communion
among
the
people
of
God
.
They
should
have
fellowship
one
with
another
,
as
well
as
with
God
.
They
that
are
so
near
in
one
spirit
,
should
not
be
such
strangers
here
in
the
flesh
.
And
there
should
be
also
a
meeting
and
current
of
life
in
every
ones
particular
spirit
.
Faith
,
Love
,
Hope
,
Joy
,
Peace
,
&c.
should
meet
in
the
inner
man
,
and
go
forth
from
the
inner
man
into
their
several
ways
of
spiritual
motion
.
Thus
it
is
when
things
are
right
.
But
now
,
Thou
hast
broken
us
.
Thou
hast
scattered
us
up
and
down
one
from
another
.
How
are
the
people
of
God
rent
in
spirit
one
from
another
!
So
scattered
,
that
they
can
have
no
true
spiritual
communion
together
!
And
how
broken
and
shattered
in
their
own
spirits
!
their
life
broken
,
their
light
broken
,
their
joy
broken
,
their
peace
broken
,
their
hope
broken
,
their
faith
broken
;
yea
every
thing
so
broken
,
that
there
is
nothing
left
whole
within
neither
.
Surely
some
feel
this
.
Thou
hast
been
displeased
.
All
Relations
are
knit
up
of
Love
.
The
relation
between
King
and
People
,
father
and
child
,
husband
and
wife
,
are
knit
by
several
ways
of
affections
one
to
another
,
wherein
their
hearts
stand
towards
one
another
,
according
to
the
tye
and
bond
of
the
Relation
.
Now
in
several
cases
their
hearts
turn
one
from
another
.
They
do
not
only
act
harshly
one
towards
another
,
as
it
often
falls
out
;
but
in
some
cases
their
hearts
turn
one
from
another
.
And
this
points
at
somewhat
in
God
,
who
hath
so
ordered
things
,
that
though
the
original
tye
between
him
and
his
Spouse
be
ever
the
same
;
yet
there
are
certain
cases
,
yea
,
he
himself
often
casts
her
into
such
a
posture
,
wherein
his
heart
turns
from
her
.
He
can
at
the
same
time
wonderfully
love
her
,
and
yet
loath
her
in
her
present
condition
.
Though
he
loves
her
in
her
person
,
yet
he
loaths
her
in
her
state
of
weakness
and
vanity
.
And
though
the
strength
of
his
love
to
her
person
causeth
him
at
sometimes
to
turn
towards
her
,
and
entertain
fellowship
with
her
;
yet
the
vileness
of
her
present
state
soon
turns
his
stomack
,
and
causes
him
to
withdraw
again
.
And
so
the
husband
likewise
is
at
present
in
such
an
unlovely
state
,
so
dark
,
so
hidden
,
and
in
that
respect
so
unlovely
;
his
excellencies
so
clouded
,
and
he
thereby
appearing
so
unlike
himself
,
that
the
Spirit
of
the
Spouse
too
turns
from
her
Husband
,
and
she
doth
not
like
such
a
God
as
he
now
appears
to
be
.
Now
of
all
things
,
this
is
most
irksom
to
each
,
When
they
perceive
the
heart
of
either
turning
from
the
other
.
God
regards
not
all
the
sins
of
his
people
.
Let
him
but
find
their
love
flow
forth
fully
towards
him
,
their
hearts
stand
entirely
and
only
to
him-wards
,
he
has
enough
.
Nor
do
the
people
of
God
much
grumble
at
the
afflictions
and
miseries
that
befall
them
from
God
,
they
know
they
have
need
of
these
things
.
But
when
they
suspect
that
they
take
offence
at
one
another
,
that
their
hearts
begin
to
withdraw
,
then
they
stir
up
one
anothers
jealousie
.
God
complains
much
of
his
peoples
thus
provoking
him
to
jealousie
,
and
likewise
speaks
of
his
provoking
them
to
jealousie
in
the
same
manner
.
And
this
is
that
that
lies
sore
here
at
the
Spouses
heart
,
Thou
hast
been
displeased
.
Sure
thou
hast
taken
some
offence
at
us
;
or
thou
wouldst
never
have
dealt
thus
with
us
.
O
turn
thy self
to
us
again
,
Now
the
Spouse
speaks
to
God
,
as
he
doth
at
another
time
to
her
;
Thou
hast
played
the
harlot
with
many
lovers
,
yet
turn
again
to
me
,
saith
the
Lord
.
Thou
hast
cast
us
off
,
and
scattered
us
,
and
hast
been
displeased
,
O
turn
thy self
to
us
again
,
saith
the
Spouse
;
that
will
help
all
,
all
the
rest
will
quickly
be
forgot
.
The
Church
feels
her
sickness
,
and
knows
what
will
heal
her
.
Her
wound
,
her
misery
,
came
by
Gods
turning
from
her
,
by
his
turning
his
back
upon
her
;
and
she
knows
nothing
will
heal
her
,
but
his
turning
again
to
her
,
and
that
she
calls
to
him
for
.
She
doth
not
pray
to
have
her
wounds
healed
,
or
to
have
comforts
or
enjoyments
from
him
;
but
she
prays
for
that
which
will
do
all
,
O
turn
thy self
to
us
again
.
All
our
content
lay
in
thee
,
All
our
trouble
arises
from
thy
absence
,
from
thy
turning
away
and
departing
from
us
,
O
turn
to
us
again
.
She
prays
for
healing
for
the
world
in
the
next
Verse
,
Heal
the
breaches
of
it
,
that
will
serve
their
turn
:
but
no
healing
but
the
presence
of
thy self
will
serve
our
turn
.
If
thou
intendest
any
pity
,
any
relief
to
us
,
there
is
no
way
but
this
to
bring
it
home
to
our
hearts
,
Turn
thy self
to
us
again
.
There
is
nothing
can
throughly
wound
a
Soul
truly
acquainted
with
God
,
but
his
withdrawing
from
it
:
Nor
is
there
any
thing
can
heal
that
wound
,
but
his
return
again
.
This
is
all
the
request
such
a
Soul
knows
how
to
put
up
from
the
bottom
of
his
spirit
,
O
turn
thy self
to
us
again
.
Vers
.
2.
Thou
hast
made
the
earth
to
tremble
,
thou
hast
broken
it
:
heal
the
breaches
thereof
,
for
it
shaketh
.
At
the
same
time
when
God
rouls
up
the
Heavens
like
a
Scrole
,
he
kindles
a
fire
in
the
bowels
of
the
earth
.
When
he
causeth
the
spiritual
Beauty
,
Glory
,
Rest
and
Peace
of
his
own
dear
people
to
pass
away
,
the
earth
must
not
enjoy
theirs
long
after
.
When
Christ
cryed
out
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
,
there
was
immediately
an
Earthquake
:
And
when
the
people
of
Christ
(
who
are
of
the
same
Body
,
feel
the
same
things
,
and
cannot
but
express
the
same
sence
)
cry
out
,
O
God
,
thou
hast
cast
us
off
,
thou
hast
broken
us
,
thou
hast
shut
up
the
light
of
thy
countenance
(
which
was
ever
our
life
)
in
the
displeasure
of
thine
heart
;
the
earth
shall
feel
somewhat
to
complain
of
too
.
When
he
falls
upon
all
the
several
parcels
of
his
own
holy
Land
to
lay
them
flat
,
he
will
likewise
arise
to
shake
terribly
the
earth
:
And
he
doth
here
so
tear
and
rent
it
,
that
he
makes
it
tremble
under
sense
of
what
it
feels
,
and
of
what
it
further
expects
.
But
this
is
no
delight
to
the
poor
people
of
God
,
They
desire
not
to
have
the
earth
share
with
them
in
misery
.
Though
the
earth
has
ever
delighted
to
see
them
rent
and
torn
,
has
been
still
persecuting
them
,
even
when
God
has
smitten
them
,
yea
most
when
they
have
been
most
smitten
by
him
;
yet
they
have
no
pleasure
in
the
breaches
God
makes
on
the
earth
,
but
would
fain
have
them
healed
,
and
put
up
a
very
affectionate
request
here
for
it
,
Heal
the
breaches
thereof
,
for
it
shaketh
.
It
cannot
stand
long
in
this
posture
,
visit
it
betimes
with
health
,
with
Salvation
.
It
shakes
already
,
relieve
it
,
rescue
it
,
before
it
shake
quite
in
peeces
.
Vers
.
3.
Thou
hast
shewed
thy
people
hard
things
.
Thou
hast
dealt
very
hardly
with
thy
people
:
Oh
many
hard
things
that
we
could
mention
,
many
bitter
,
sharp
passages
that
our
spirits
have
been
sensible
of
.
We
never
looked
that
God
should
have
dealt
so
with
us
.
Who
ever
would
have
told
us
that
God
would
have
dealt
so
with
his
people
,
we
should
have
accounted
him
an
abominable
lyar
.
We
looked
indeed
for
hardships
in
the
way
,
hard
graplings
with
enemies
;
but
we
did
not
look
for
such
things
from
him
.
We
thought
he
would
have
stood
by
us
,
and
have
helped
us
;
we
did
not
think
that
he
himself
would
have
wounded
us
deeper
then
any
else
could
.
We
did
not
look
for
such
kind
of
things
from
thee
,
O
God
,
and
we
cannot
but
complain
of
them
as
hard
usage
,
nay
in
no
wise
justifiable
between
God
and
his
people
,
according
to
the
measure
that
we
understood
his
Covenant
and
Promises
by
.
To
give
a
particular
instance
of
somewhat
we
have
felt
,
but
never
could
expect
or
fear
,
Thou
hast
made
us
to
drink
the
wine
of
astonishment
.
Astonishment
is
an
amazedness
of
spirit
:
When
one
knows
not
what
to
think
,
which
way
to
look
,
nor
what
to
do
;
then
a
person
is
astonished
.
Spiritual
astonishment
is
when
the
Soul
is
astonished
in
and
about
spiritual
things
;
when
the
Soul
does
not
know
what
to
think
of
any
thing
that
is
spiritual
.
A
spiritual
man
knows
spiritual
things
:
He
knows
the
Father
of
Spirits
,
and
the
way
of
a
Spirits
communion
with
his
Father
;
the
way
of
the
Spirit
of
Lifes
going
forth
in
his
own
Spirit
:
He
knows
God
,
Christ
,
Heaven
,
Hell
,
Life
,
Death
,
Joy
,
Peace
,
&c.
Spiritual
astonishment
is
the
amazement
of
the
Spirit
concerning
these
;
when
the
Soul
does
not
know
what
to
think
of
any
spiritual
thing
,
as
of
God
or
Christ
,
Heaven
or
Hell
,
&c.
wonders
whether
there
be
any
such
things
or
no
,
wonders
whether
his
knowledg
(
as
he
accounted
it
formerly
)
of
them
was
not
a
meer
imagination
:
wonders
at
every
creature
that
he
sees
,
at
every
thing
that
he
hears
,
what
it
is
,
what
it
means
;
is
in
a
condition
that
he
is
amazed
how
he
came
into
it
:
finds
continual
misery
and
torment
attending
him
,
but
cannot
tell
which
way
to
stir
for
any
relief
;
can
neither
tell
how
to
stir
▪
nor
yet
how
to
stand
still
;
cannot
tell
how
to
hope
,
or
how
to
despair
;
would
fain
move
some
way
,
but
cannot
;
would
fain
stand
still
some where
,
but
cannot
;
would
fain
know
,
or
be
quiet
under
its
ignorance
,
but
can
find
no
bottom
to
fasten
either
on
.
This
is
spiritual
astonishment
,
true
astonishment
,
through
astonishment
.
If
the
Spirit
could
fix
anywhere
on
any
thing
,
it
were
not
perfectly
astonished
.
But
when
it
knows
nothing
,
can
own
nothing
,
can
turn
from
nothing
,
can
turn
towards
nothing
,
can
move
no
whither
,
nor
abide
anywhere
,
it
is
confounded
to
purpose
.
That
which
produceth
this
astonishment
is
wine
,
drinking
of
wine
;
it
is
a
drunkenness
with
wine
.
A
wise
man
can
search
through
the
causes
of
things
,
and
is
not
easily
astonished
:
but
if
he
drink
wine
hard
,
it
takes
away
his
understanding
from
him
.
The
spiritual
man
is
very
wise
,
can
search
into
the
causes
of
spiritual
things
,
and
is
not
easily
confounded
at
the
variety
of
Gods
ways
till
he
come
to
drink
wine
,
and
that
strips
him
of
his
understanding
likewise
.
There
is
a
wine
of
astonishment
,
a
wine
that
does
naturally
produce
this
effect
,
as
it
was
purposely
made
for
this
end
.
A
wine
there
is
that
God
has
made
and
prepared
for
the
creature
to
drink
,
which
shall
drink
up
all
the
excellency
of
the
creature
;
which
whosoever
drinks
throughly
of
,
will
quickly
lose
not
only
all
his
natural
understanding
,
but
all
his
spiritual
understanding
also
.
Psal.
75.
8.
In
the
hand
of
the
Lord
there
is
a
cup
,
and
the
wine
is
red
:
it
is
full
of
mixture
.
Red
wine
,
wine
mixed
▪
yea
throughly
mixed
▪
full
of
mixture
;
sure
it
is
very
intoxicating
:
very
easily
may
he
be
brought
into
a
state
of
astonishment
who
drinks
such
kind
of
wine
.
But
how
come
they
to
drink
this
wine
?
Thou
hast
made
us
to
drink
.
It
was
not
their
love
to
the
wine
,
they
had
no
mind
to
it
,
they
turned
from
it
;
but
thou
hast
made
us
to
drink
.
He
poureth
out
of
the
same
,
Psal.
75.
8.
The
dregs
the
wicked
shall
drink
,
but
,
they
must
drink
the
top
.
They
must
begin
to
the
world
,
they
must
drink
the
first
draught
,
and
be
purged
of
all
their
earth
and
filth
first
.
Judgment
must
begin
at
the
house
of
God
.
Jerusalem
must
begin
the
Round
to
the
rest
of
the
Nations
.
Though
till
they
come
to
taste
of
it
,
they
are
apt
to
mock
at
the
mention
of
it
,
(
Isai.
28.
22.
)
thinking
their
nearness
to
God
,
and
interest
in
God
to
be
such
,
that
they
may
laugh
at
destruction
,
as
beholding
the
evil
day
far
from
them
,
and
they
themselves
sufficiently
fenced
against
its
overtaking
them
:
No
,
it
must
pass
over
all
.
God
holds
the
cup
in
his
hand
▪
and
if
they
will
not
drink
,
he
will
pour
it
down
their
throats
;
Thou
hast
made
us
to
drink
.
Therefore
Jerusalem
is
said
to
drink
it
at
the
hand
of
the
Lord
.
Isai.
51.
17.
Awake
,
awake
,
stand
up
,
O
Jerusalem
,
which
hast
drunk
at
the
hand
of
the
Lord
the
cup
of
his
fury
;
thou
hast
drunken
the
dregs
of
the
cup
of
trembling
,
and
wrung
them
out
.
When
the
Lord
is
pleased
with
Jerusalem
,
he
has
a
cup
of
sweet
wine
,
a
cup
of
joy
and
delight
to
chear
and
refresh
the
Spirits
of
Jerusalem
.
But
when
the
Lord
is
angry
,
he
has
a
cup
of
astonishment
,
a
cup
of
trembling
,
a
cup
of
confusion
,
of
sleep
,
of
death
;
all
which
Jerusalem
tastes
in
it
,
when
she
drinks
of
it
.
And
Jerusalem
cannot
chuse
whether
she
will
dri●k
the
cup
or
no
,
but
must
drink
it
,
which
hast
drunk
at
the
hand
of
the
Lord
.
God
stands
like
a
mother
that
holds
a
potion
of
physick
in
her
hand
,
and
will
make
her
child
take
it
,
though
sore
against
the
childs
mind
.
Yea
some
mothers
will
make
their
children
drink
the
very
thick
of
the
potion
,
the
bottom
of
the
cup
:
And
poor
Jerusalem
must
drink
the
very
dregs
too
,
if
God
will
have
it
so
.
O
how
sweet
is
God
in
building
up
,
how
terrible
in
throwing
down
!
How
pleasant
,
how
quickening
is
the
cup
of
his
love
;
how
dreadful
,
how
destroying
is
the
cup
of
his
wrath
!
There
is
none
can
so
much
as
imagine
the
power
of
his
wrath
,
that
have
not
tasted
the
power
of
his
love
.
If
Christ
and
his
people
had
not
felt
and
known
so
much
sweetness
in
the
Love
and
Life
of
God
,
they
could
never
have
found
so
much
bitterness
in
the
cup
of
his
indignation
,
in
that
cup
of
death
which
he
prepares
to
put
an
end
to
that
kind
of
life
.
The
people
of
God
must
lose
that
very
life
that
Christ
lost
,
by
that
very
cup
:
We
must
all
taste
of
his
Baptism
.
O
how
sweet
is
that
life
in
its
season
,
how
pleasant
is
it
to
thrive
and
grow
in
it
!
Communion
with
God
,
The
mutual
opening
of
hearts
one
to
another
,
The
continual
meeting
every where
in
everything
in
one
and
the
same
Spirit
,
is
very
ravishing
and
transporting
:
But
to
have
this
pass
away
,
or
(
if
the
the
life
of
be
too
strong
so
to
do
)
to
have
it
killed
by
power
,
by
a
cup
of
deadly
poyson
,
is
so
sharp
and
terrible
,
that
the
pangs
of
dissolving
the
body
are
hardly
worthy
to
be
a
shadow
of
it
.
Yet
if
any
have
a
desire
before-hand
to
conceive
what
it
is
,
such
as
have
tasted
of
the
spiritual
pleasure
of
this
kind
of
life
,
may
give
some
guess
at
it
.
This
drink
is
the
Wo
God
administers
to
expel
the
former
drunkenness
by
:
This
wine
,
whoever
is
throughly
made
drunk
with
,
will
quickly
find
all
his
former
beauty
and
spiritual
glory
stained
,
and
his
nakedness
uncovered
by
it
.
ISAI.
43.
Vers
.
8.
&
21.
Bring
forth
the
blind
people
that
have
eyes
,
and
the
deaf
that
have
ears
.
This
people
have
I
formed
for
my self
,
they
shall
shew
forth
my
praise
.
This
is
the
Issue
,
the
Result
of
all
to
Ephraim
,
though
little
expected
by
him
.
God
liked
not
his
beauty
,
therefore
stained
it
with
his
vomiting
by
the
force
of
a
new
kind
of
wine
.
But
while
Ephraim
was
drunk
,
had
lost
his
eyes
and
his
ears
,
could
see
nothing
of
God
,
could
hear
nothing
of
God
,
God
was
forming
him
anew
;
and
after
he
hath
layn
long
enough
in
the
grave
,
for
his
former
shape
quite
to
rot
and
waste
away
,
he
must
be
brought
forth
anew
to
the
praise
of
him
that
formed
him
.
This
people
have
I
formed
my self
:
You
thought
I
was
destroying
this
people
,
and
perhaps
they
themselves
(
because
of
what
they
felt
)
thought
so
too
.
They
were
become
the
blackest
people
under
Heaven
,
upon
whom
the
blackness
of
darkness
seemed
to
have
seized
for
ever
.
And
indeed
I
was
destroying
that
fleshly
shape
and
Image
of
holiness
,
wherein
they
formerly
appeared
,
and
which
their
spirits
too
much
doted
upon
;
this
was
I
resolved
to
lay
in
the
dust
,
and
not
leave
the
least
reliques
of
it
.
They
were
the
most
deformed
people
too
,
without
eyes
,
without
ears
,
could
hear
or
see
nothing
of
the
greatest
danger
,
nothing
of
the
greatest
good
,
but
all
good
passes
by
them
,
and
every
snare
takes
hold
of
them
.
Thus
did
I
deal
with
them
,
thus
did
I
undo
them
;
but
withall
,
I
was
forming
them
anew
.
I
was
not
only
destroying
the
old
form
,
as
men
thought
,
and
they
thought
;
but
I
was
likewise
introducing
a
new
form
,
and
that
a
very
excellent
one
,
one
for
mine
own
self
;
not
to
serve
my
design
upon
,
as
allshapes
I
have
hitherto
cast
my
people
in
have
been
,
but
for
my self
to
possess
,
enjoy
,
and
please
my self
in
for
ever
.
These
desolate
spirits
have
I
built
into
such
a
Tabernacle
,
into
such
a
Temple
,
as
shall
never
be
pulled
down
again
;
but
here
will
I
dwell
for
ever
,
this
is
the
true
place
of
my
rest
,
these
vessels
shall
indeed
hold
all
my
glory
.
This
fabrick
shall
be
so
perfect
,
so
fair
,
so
full
of
lasting
beauty
,
that
all
that
behold
it
shall
not
chuse
but
praise
the
skill
of
the
workman
,
who
hath
prepared
so
fit
an
habitation
for
his
own
Spirit
,
and
so
perfect
glory
,
pleasure
and
content
for
his
own
habitation
.
Then
shall
the
blind
see
,
and
the
deaf
hear
,
when
those
that
now
see
and
hear
may
be
made
blind
and
deaf
.
When
the
new
eye
and
the
new
ear
is
brought
forth
in
new-made
Israel
,
the
old
eye
and
the
old
ear
in
old
Israel
will
be
out
of
request
.
Amen
saith
my
spirit
within
me
;
Let
old
things
pass
away
,
and
all
things
become
new
.
Let
the
Scheam
of
this
present
world
,
both
outward
and
inward
,
pass
away
,
and
a
new
Scheam
of
both
be
brought
forth
.
A
new
light
,
a
new
eye
;
a
new
sound
of
things
,
a
new
ear
to
hear
that
sound
;
a
new
discovery
of
God
,
a
new
mind
to
receive
that
discovery
into
;
a
new
Heaven
,
a
new
Earth
,
and
new
Inhabitants
for
both
;
a
new
Worship
,
new
Worshippers
,
new
wine
,
new
bottles
,
all
new
:
and
he
that
is
perfectly
weary
of
the
old
cannot
but
say
Amen
with
me
.
Amen
,
Halelu-jah
.
Cursed
be
all
the
idol
▪
gods
of
the
Heathen
,
but
blessed
be
the
living
God
for
evermore
.
He
shall
be
God
indeed
that
doth
these
things
.
Lo
this
is
our
God
,
we
have
waited
for
him
,
and
he
will
save
us
,
and
we
will
be
glad
and
rejoyce
in
his
Salvation
.
Amen
,
Halelu-jah
.
Be
not
offended
,
We
must
tune
our
Harps
to
the
new
Song
,
when
once
we
taste
of
the
cup
of
this
new
Salvation
.
ISAI.
65.
Vers
.
13
,
14
,
15.
Therefore
thus
saith
the
Lord
God
,
Behold
,
my
servants
shall
eat
,
but
ye
shall
be
hungry
:
behold
,
my
servants
shall
drink
,
but
ye
shall
be
thirsty
:
behold
my
servants
shall
rejoyce
,
but
ye
shall
be
ashamed
.
Behold
,
my
servants
shall
sing
for
joy
of
heart
,
but
ye
shall
cry
for
sorrow
of
heart
,
and
shall
howl
for
vexation
of
spirit
.
And
ye
shall
leave
your
name
for
a
curse
unto
my
chosen
;
for
the
Lord
God
shall
slay
thee
,
and
call
his
servants
by
another
name
.
O
doleful
!
O
Joyful
!
weeping
▪
wailing
,
gnashing
of
teeth
in
some
,
joy
unspeakable
in
others
.
The
Prodigal
shall
be
welcomed
home
with
the
fatted
calf
,
with
mirth
,
musick
,
dancing
,
which
his
other
brother
,
through
grief
and
anguish
of
spirit
,
cannot
partake
of
,
nay
perhaps
it
may
prove
the
will
of
the
father
not
to
admit
him
to
this
feast
,
which
he
makes
to
welcom
home
the
unthrift
.
He
will
fill
the
hungry
with
good
things
,
but
the
rich
will
he
send
empty
away
.
Yea
,
the
Lord
God
will
slay
thee
.
Thou
hast
a
name
now
that
thou
livest
,
though
thou
art
dead
,
but
the
Lord
will
kill
that
appearance
of
life
in
thee
wherewith
now
thou
flourishest
,
and
cast
thy
name
out
for
dead
.
That
name
thou
now
hast
shall
rot
and
dye
,
and
be
no
more
accounted
for
a
living
name
:
He
will
call
his
people
no
more
after
that
name
,
but
he
will
have
a
new
name
(
which
the
Mouth
of
the
Lord
shall
name
)
to
write
in
the
foreheads
of
his
servants
,
and
to
call
them
by
.
ISAI.
35.
Vers
.
5
,
6
,
7.
Then
the
eyes
of
the
blind
shall
be
opened
,
and
the
ears
of
the
deaf
shall
be
unstopped
.
Then
shall
the
lame
man
leap
as
an
Hart
,
and
the
tongue
of
the
dumb
sing
:
for
in
the
Wilderness
shall
waters
break
out
,
and
streams
in
the
Desart
.
And
the
parched
ground
shall
become
a
pool
,
and
the
thirsty
land
springs
of
water
.
Then
the
Wilderness
shall
become
a
fruitful
field
,
and
the
fruitful
field
shall
be
counted
for
a
Forrest
,
Chap.
32.
15.
And
there
will
be
great
joy
and
singing
among
the
blind
,
the
deaf
,
the
lame
,
and
the
dumb
,
when
they
shall
all
be
perfectly
healed
;
when
the
barren
parched
ground
shal
abound
with
that
water
which
it
thirsted
after
,
and
grew
so
heartless
and
barren
for
want
of
.
EZEK.
17.
Vers
.
22
,
23
,
24.
Thus
saith
the
Lord
God
,
I
will
also
take
of
the
highest
branch
of
the
high
Cedar
,
and
will
set
it
,
I
will
crop
off
from
the
top
of
his
young
twigs
a
tender
one
,
and
will
plant
it
upon
an
high
Mountain
and
eminent
.
In
the
Mountain
of
the
height
of
Israel
will
I
plant
it
:
and
it
shall
bring
forth
boughs
,
and
bear
fruit
,
and
be
a
goodly
Cedar
,
and
under
it
shall
dwell
all
fowl
of
every
wing
:
in
the
shadow
of
the
branches
thereof
shall
they
dwell
.
And
all
the
trees
of
the
field
shall
know
that
I
the
Lord
have
brought
down
the
high
tree
,
have
exalted
the
low
tree
,
have
dryed
up
the
green
tree
,
and
have
made
the
dry
tree
to
flourish
:
I
the
Lord
have
spoken
,
and
have
done
it
.
Then
said
I
,
When
,
when
!
O
Lord
God
,
how
long
!
Thou
hast
a
long
time
holden
thy
peace
.
Awake
,
awake
,
put
on
strength
,
O
Arm
of
the
Lord
.
Uncloath
thine
Arm
of
flesh
,
and
cloath
it
with
strength
,
if
thou
meanest
to
do
these
things
.
Sleep
no
longer
under
the
vail
of
flesh
,
but
rent
it
from
the
top
to
the
bottom
,
and
come
forth
in
thine
own
likeness
;
and
so
soon
as
we
see
this
in
this
Equipage
,
we
will
sing
and
shout
,
Hosanna
in
the
highest
:
Blessed
be
he
who
is
,
and
was
,
and
is
no
longer
a
coming
,
but
come
.
Even
so
,
Amen
.
FINIS
.
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