__________________________________________________________________

   Title: A Name in Heaven, the Truest Ground of Joy, on Luke x. 20. and
   the Power of Grace in Weaning the Heart from the World, on Psal. cxxxi.
   1.
   Creator(s): Mead, Matthew (1629-1699)
   Print Basis: London: Edmund Parker, Nath. Hillier, and Daniel Mead
   (1707)
   CCEL Subjects: All;
     __________________________________________________________________

    A

                                 Name in HEAVEN

                            The Truest Ground of Joy

On LUKE x. 20.

    AND THE

                                 POWER of GRACE

In Weaning the Heart from the World,

On PSAL. cxxxi. 1.

   Set forth in Two Discourses in Commemoration of the Happy Birth, &c. of
   the Only Son of a Person of QUALITY.
     __________________________________________________________________

   By the late Reverend

   Mr. MATTHEW MEAD.

   Minister of the Gospel.
     __________________________________________________________________

   Published from the Original Copies wrote out fair fit for the Press
   with the Author's own Hand, and by him Dedicated to the said Person of
   Quality.
     __________________________________________________________________

   LONDON, Printed for Edmund Parker, at the Bible and Crown in
   Lombard-Street near Stocks-Market Nath. Hillier, at the Prince's Arms
   in Leadenball-Street over against St. Mary Ax; and Daniel Mead, at the
   Bible by George-Inn-Gate on Snow-Hill. 1707.
     __________________________________________________________________

Prefatory Material
     __________________________________________________________________

    THE

EPISTLE

To the

READER

   READER,

   THE ensuing Sermons are by a Providence somewhat peculiar presented to
   thy View. They were first Preached at the Request of a Person of
   Quality, the Right Honourable the Lady Diana Verney, and afterwards
   wrote out fair for her Use and Benefit, by the worthy Author himself,
   as appears by his own Epistles Dedicatory affixed; and lately (among a
   confused heap of Papers) fell into the hands of one who was well
   apprized of the Worth and Value of their Author, and therefore could
   not pass them by unregarded with those other Papers. On perusing them,
   he found such Impresses of the Spirit, and such Vestigia of the Wit and
   Parts of him whose Name they bear, that he concluded they were his
   genuine Offspring, and that they might (tho' preached on private
   Occasions, yet) be of publick Use and Service; and accordingly had
   thoughts of Printing them; whereto he conceived himself warranted,
   seeing they were drawn up in Form, with Titles, Author's Name, and
   Dedications annexed, as though they were intended for the Press. But
   his Owner of them though acquainted with the Stile, yet being ignorant
   of the Hand-writing of the Author (and knowing how easie and common a
   thing it is to invert the Sense and Meaning of a Man, by the Ignorance
   or Carelessness of a Transcriber) was not willing, on farther
   Consideration, to serve the Publick at the expence of the Reputation of
   a Person he so much esteemed, by publishing those Sermons for
   Originals, which, for ought he knew, might be only Transcripts; and
   thus those Thoughts were laid asleep until farther Satisfaction in that
   matter could be obtained. At length the Possessor of them (proud of
   such a Treasure) providentially shewed them to a Friend of his, who
   perfectly knew the Hand, and had by him several Letters and Papers of
   the Author's Hand-writing, which comparing with the Manuscript Sermons;
   the Hands were found exactly to agree, to the Satisfaction of both
   Parties; whereupon the Design of Printing them was reviv'd, and is now
   executed.

   This (Reader) is the Account of that Providence which has attended
   these Sermons. They might have fallen into the Hands of an Enemy, who
   might have evilly intreated them, by committing them to the Flames, or
   otherwise, They might have fallen into the Hands of one who knew not
   the Reverend Author, and who might, on that account, ignorantly have
   slighted them. The Person into whose Hands they did fall, might (when
   he came at them) have unwittingly thrown them by without a notice, as
   he had done many of their Companions before. And therefore that they
   have been thus preserved, is a Ground to hope, that God hath design'd
   them for singular Use and Service.

   As to the Reverend Author, to expatiate on his Praises were to hold a
   Candle to light the Sun: His Name and Memory is and will be precious to
   every serious Christian; and if it were possible these should fail, he
   has not only a Name in Heaven, which shall never be blotted out, but
   also a Place there, whence he shall never be removed: And as for the
   Sermons, they are of age to speak for themselves. It is enough to say
   of them, that they are the genuine Issue of the Reverend Mr. Matthew
   Mead, from whom nothing little, nothing mean, was wont to proceed.

   As the Providence of God has preserved them, so may his Blessing attend
   them and thee in thy reading of them.
     __________________________________________________________________

Dedication

   To the Honourable the Lady Diana Verny.

   MADAM,

   I Here present Your Honour with the Transcript of that Sermon which
   your Command, at first to Preach, and since to Write out, made a Duty.
   It is a great Interest which your noble Favours have purchased in all I
   call mine, and therefore Obedience to your Commands herein is but a
   just Debt; which I was the more willing to pay, that so your Honour
   might have a fit Opportunity for a more leisurely Contemplation of
   those things which your Attention and Affections were so concerned in
   at the hearing. My Design was, to call your Heart off from the
   Pleasantries of Sense, and to be (if God would do me so great an
   Honour) an instrumental Redeemer of your precious Soul out of the hand
   of present Contentments, which the best of us are too willingly, by the
   strength misguided Affections, captivated to.

   The World is too little and too strait for our boundless Affections;
   the Soul is too much confined whilst Sense terminates its Respects,
   because this Bed is too short for a Man stretch himself upon it, Isa.
   xxviii. 20. Perishing Comforts to an immortal Soul are as unsuitable as
   a short Bed to a Man of a tall Stature, there is little Ease or Rest in
   one or the other. Love and Joy are never rightly placed but upon Things
   above: As the Strength of our Sorrows should be bestowed upon our Sins,
   so the Strength of our Joys should be bestowed upon Christ. I confess I
   know none who have a fairer Title to Satisfaction and Joy from an
   outward Condition than your Honour hath, to who God hath given so noble
   an Extract, so hopeful a Son, so fair an Estate. Job xxix. 3, 4, 6. The
   Candle of God shines upon your Head, and the Secret of God is upon your
   Tabernacle: Your steps are washed in Butter, and the Rocks pour you out
   Rivers of Oyl. Riches, Honour, Beauty, Parts, have all conspired to
   make you as happy as the short Arm of such finite Felicities can do:
   yet, Madam, the joy of a Name written in Heaven transcends all these as
   far as the Light of a Sun-beam doth that of a Glow-worm. How happy
   therefore is your Honour, who (I am fully perswaded) have as good a
   Title to this Joy as to the former; for surely that God who hath so
   fairly written his Law in your Heart, and his Name in your Forehead,
   had also written your Name in Heaven. Which that your Honour may, by
   the eye of Faith, be enabled to read in the fairest Character which
   divine Love can make, is the hearty Prayer of,

   Madam, Your Honour´s most
   humbly devoted Servant

   Matthew Mead.
     __________________________________________________________________

A Name in Heaven

   LUKE x. 20.

   --In this rejoice not, that the Spirits are subject to you: but rather
   rejoice, because your Names are written in Heaven.

   IT is the Philosopher's Opinion, that Joy (considering the effects
   which it accidentally produceth within) doth more harm in the World
   than sorrow and sadness; and they give this Reason, That Joy, naturally
   dilating the Spirits brings the Mind to a loose carriage, and takes the
   Sense of Weariness from about it: but sadness, contracting the Spirits,
   keeps the Mind within the limits of sobriety, and brings it to serious
   Thoughts. And the wise Man, in favour of this Opinion, tells us in
   Eccles. vii. 3. that Sorrow is better than Laughter, for by the sadness
   of the Countenance the Heart is made better.

   But this seems a great Paradox, that joy should hurt, and sadness do
   good, that Sorrow should be better than Laughter. Is Hell better than
   Heaven? is not Hell a Place of sorrow? And who is made better by it?
   and is not Heaven a Place of Joy? And who is made worse by it?

   The End of all our Motions and Desires is to avoid Sorrow,
   Perturbation, and to attain Rest and Delight; which is nothing else but
   the Sabbath of our Thoughts, and that sweet Tranquility of Mind which
   results from the Fruition of that Good whereto our Desires have carried
   us. The great End of Religion is to promote and stablish the Joy of the
   Soul, sin being the proper parent of Grief and Sorrow. Nay the great
   End of the coming of our Lord Christ was to bless the World with Peace
   and Joy, and therefore his Birth is called by the Angel that published
   the News of it (Luke ii. 10.) good Tidings of great joy to all People.
   The End of his Doctrine was to fill them with Joy; St. John xv. 11.
   These things have I spoken to you that my Joy might remain in you, and
   that your Joy might be full.

   This then being the End of all our Desires and natural Motions, the End
   of Religion, the End of Christ's coming and Doctrine, to fill us with
   Peace and Joy in believing; it no way interfereth either with the
   Opinion of the Philosopher, or the Doctrine of the Preacher to averr,
   that Joy is better than Sorrow, as Peace is better than Trouble, Light
   better than Darkness, Sweet better than Bitter, and Heaven better than
   Hell; the one being a Place of boundless Joy, the other a Place of
   endless Sorrow. That Joy therefore which the Philosopher charges with
   such mischievous Consequences, and which Solomon prefer's Sorrow to, is
   that which results from the Presence and Fruition of improper and
   unsuitable Objects, or which runs into excess and inordinacy, into
   which the Nature of Man, since the Corruption and Disorder of the
   Faculties and Passions, is too apt to degenerate: For this is certain,
   that there is nothing we can delight in much, without sin, but those
   things that lie most remote from Sence, the things of the invisible
   World.

   And hence it is that our Lord Christ here in the Text, calls off his
   Disciples from rejoicing much in that which yet was as lawful and
   likely a Cause of Rejoycing as any, viz. Victory over infernal Spirits,
   and Successes against the Powers of Darkness; to fix their Joy upon a
   Good, infinitely to be preferred to that, and desired before it, and
   that is, a Name written in Heaven. Notwithstanding in this rejoice not,
   that the Spirits are subject to you; but rather rejoice, because your
   Names are written in Heaven.

   In the Words you have,

   A Prohibition,

   An Exhortation:

   Somewhat from which they are dehorted; somewhat to which they are
   invited.

   That from which they are dehorted is, rejoicing in their Success over
   infernal Spirits; rejoyce not in this that the Spirits are subject to
   you.

   That to which they are invited is, to rejoyce in a Mercy of a much
   nobler Nature, and that is, their Share and Interest in the Glory and
   Blessedness above; Rejoice that your Names are written in Heaven.

   I shall begin with the Prohibition, and speak a little to that,
   Notwithstanding in this rejoice not, that the Spirits are subject to
   you.

   You will think a (rejoice not) very unwelcome Entertainment when the
   Work ye come about is to rejoyce, to remember the Mercy of this Day,
   the Pangs and Throws the Lord brought ye through on this Day; the
   hopeful Son that took his Birth and Breath from this Day. This was
   doubtless a very great Mercy, if the Mother had been spared, though the
   Child had died, there had been Mercy in that, but that the Lord should
   preserve the Root and the Branch both; make your Honour the Mother of a
   Child, and that Child a Son, and that Son perfect, not a Monster, not
   misshapen, not born Blind, not Dumb, not Deaf, not deformed and
   crooked: How many Mercies are in this one Mercy! Now to afix a rejoice
   not, upon such a Cause of Joy as this, seems very unwelcome and
   unseasonable.

   But I hope by that time I have done ye will justify my choice of this
   Text, which hath not the least Design to suppress your Joy; but to
   raise it from Objects of Sense to Spiritual Delights, from lower and
   lesser Mercies to greater and higher Priviledges, from a Name on Earth,
   to a Name in Heaven.

   Rejoice not in this that the Spirits are subject to you.

   This Prohibition of our Lord Christ doth clearly imply that this
   casting out of Devils, by the Power of the Disciples' Ministry in the
   Name of the Lord Jesus Christ, was matter of great Joy to them; and one
   would think, if any thing in the World could justify the running out of
   their Joy below God, this casting out of Devils might.

   For, I. It was a great and miraculous Gift of Jesus Christ.

   II. It was a Gift foretold by the Prophets, as reserved for Gospel
   time.

   III. It was a Victory over the most potent Enemy, who laughs to scorn
   all humane Power, a stronger than he must come and bind him.

   IV. It was a Victory very conducing to the Honour of the Lord Christ,
   that his naked Disciples in his Name alone, could make the Powers of
   Hell submit and stoop; so that certainly here was in the Success of
   this Service sufficient Cause of Joy to the Disciples; and yet saith
   our Lord Christ to them, Notwithstanding, in this rejoyce not. It is
   not an absolute Prohibition, but rather we may call it a cautionary
   Limitation, Rejoice not so much in this; though it was a true Ground of
   Joy, yet the Lord Christ takes them off from it, by raising their
   Hearts above it, to a higher and nobler Cause of Joy; and that for a
   twofold End.

   1. To free them from the Danger of spiritual Pride, which is very apt
   to insinuate it self into our rejoycing: The Success of Duty is too apt
   to puff up and swell us beyond our Proportions. The Prosperity of the
   Creature in its Attempts, becomes a Temptation to sacrifice to its own
   Net, and burn Incense to its own Drag. When spiritual Pride mixeth it
   self with our Joy in God, we take from him more than we give to him, we
   rob him of his Glory, whilest we rejoyce in his Mercy.

   Therefore the Lord Christ takes them off from this to a higher Object,
   the Devils are subject to you, it is true; the Power of the Gospel in
   your Mouths and Ministry, hath cast Satan like Lightning from Heaven,
   it is true; and I know that your Hearts are filled with joy; for so it
   is said in the 17th verse, They returned again with joy. Well, saith
   the Lord Christ, Notwithstanding in this rejoyce not, why should your
   Affections, be terminated in these Things, when ye have a nobler Object
   for your joy to dilate it self upon, and that is, the Electing Love of
   God, your Portion in the eternal Mansions!

   Your joy in the subduing Infernal Spirits may be your snare, whilst
   they are subjected to you one Way, spiritual Pride may subject ye to
   them in another; and so, though ye conquer, yet they will overcome;
   Therefore in this rejoice not.

   2. To teach us that no external Mercy should terminate the Delight of
   our Souls, but that we should use all outward Benefits as a Ladder
   whereby to ascend to God in our Affections.

   The Way to allay and moderate the Joy of the Soul, in common and
   present Mercies is to realize the Things of the Invisible World, and
   let out our Hearts much to the Glories above. The Design of Christ and
   the Gospel is to spiritualize the Christians Joy, and place it upon the
   chiefest Good; Therefore in this rejoice not, that the Spirits are
   subject to you.

   Quest. But ye will say, why should we not?

   Answ. I will give ye a threefold reason for it.

   Reas. 1. Because this Gift may be given where the Love of God is not
   injoyed; Matt. vii. 22. Many will say to me on that Day, Lord, Lord,
   have we not prophecyed in thy Name, and in thy Name cast out Devils,
   and in thy Name done many wonderful Works; then will I profess unto
   them, I never knew ye, depart from me, ye that work iniquity. ver. 23.
   Many may cast out Devils in the Name of Christ, and yet after all be
   cast out themselves by Christ. Judas was one of them that cast out
   Devils, and yet Judas was cast out himself.

   That Injoyment, whatever it be (be it Gifts, be it Relations, be it
   Honours) which may be separated from the Love of God in Christ; can be
   no true Ground of Rejoicing. Therefore what our Lord Christ saith of
   casting out of Devils, I may (upon a Parity of Superiority of Reason)
   say of all things below which we place our Contentment in, and look
   upon as matter of Joy, Notwithstanding in this rejoice not.

   Reas. 2. It is a Vanity to rejoice much in anything which we cannot
   rejoice in long. What the Apostle saith, 1 Corinth. xiii. 8, Prophecies
   shall fail, Tongues shall cease, Knowledge shall vanish away; the same
   I may say of all common and sublunary Mercies and Comforts, they shall
   fail and vanish. The Fashion of this World passeth away, 1 Cor. vii.
   31.

   What Pleasure can that Man take in his Expedition whose Voyage is for a
   Year, and his Victual but for a Day? who sets out for Eternity with the
   Pleasures and Contents of nothing but Mortality? Therefore though ye
   may have all that Heart can wish of the Comfort and Prosperity of this
   World, yet Notwithstanding in this rejoyce not.

   Reas. 3. Why should we rejoice much in that which cannot rescue us out
   of the Hands of eternal Misery? None of these things which we glory in
   can: They are poor lying Delights, which like Jordan, empty all their
   Sweetness into a stinking and sulphurous Lake.

   When I see the rich Man in the Parable clothed with purple, and fine
   Linnen, and faring sumptuously every Day," Luke xvi. 19, methinks I
   could wish my Lot might lie at his Table, rather than with an Ulcerous
   Lazarus begging for Crumbs at his Door; but when I look again and find
   him paying his Reckoning in tormenting Flames, who would have his Pomp
   and Glory at this Price? He buyeth his Pleasures too Dear, who pays for
   them with the Loss of his Soul.

   We may have all the Comforts that this World can afford, and yet die
   comfortless? May we be rejoicing in our Relations to Day, and yet shut
   out of all Relation to God to Morrow? then whatever we possess of the
   Comforts of this World, yet notwithstanding in this rejoyce not.

   But rather rejoyce because your Names are written in Heaven.

   And this brings me to the Exhortation, in which the true Ground of a
   Christian's Joy is propounded, and preferred before all other. Rejoice
   not in this, &c. but rather in that, that your Names are written in
   Heaven. Joy in this Mercy is not absolutely prohibited, but a higher
   Joy is preferred; an interest in Heaven is another-guise Mercy than
   casting out Devils on Earth, and therefore rejoice much more in this
   than that.

   The Expression is in manner of Speech, much like that of our Lord
   Christ, in John vi. 27, Labour not for the Meat that perisheth, but for
   the Meat that indureth to everlasting Life. that is, Labour not so much
   for this as for that, or rather for that than this.

   Let us a little consider the Expression, Rejoice because your Names are
   written in Heaven.

   The Lord Christ might have said, Rejoice in your Discipleship to me,
   that I have called ye out of the World; when not many wise Men after
   the Flesh, not many Mighty, not many Noble are called, 1 Corinth. i.
   26.

   Rejoice that ye have followed me in the Regeneration, and that ye are
   become new Creatures, when the whole World liveth in Wickedness, 1 John
   v. 19.

   Rejoice that ye are inlightned in the Mysteries of the Gospel, when
   they are hid from the Wise and Prudent, Mat. xi. 25. But if Christ had
   fix'd their Joy in any of these, then the Fountain and Cause of all had
   been hid, and therefore our Lord Christ leads them to the Fountain from
   whence all these Privileges are derived, and that is, the electing Love
   of God, this being the Cause of all future Good to the Creature.

   Are ye called out of the World? It is because your Names are written in
   Heaven.

   Are ye begotten of God, and born again? It is because your Names are
   written in Heaven.

   Are ye taken into Membership to Christ, and thereby become the Sons and
   Daughters of God? It is because your Names are written in Heaven.

   Have you the Earnest of your Inheritance in the Sealings of the Spirit
   upon your Hearts? It is because your Names are written in Heaven.

   Can ye subdue Corruptions within, and resist Temptations without? Are
   the Devils subject to you? It is because your Names are written in
   Heaven. Therefore rejoice not so much because the Spirits are subject
   to you; but rather Rejoyce because your Names are written in Heaven.

   Query, But what is meant by having our Names written in Heaven? How
   must we understand this?

   Answ. The Name is in Scripture Phrase frequently put for the Person.
   Acts i. 15. The Number of the Names together were about an Hundred and
   Twenty; That is, the Number of the Persons. Revel. iii. 4. Thou hast a
   few Names in Sardis, which have not defiled their Garments. A few,
   Names, that is, a few Saints in Sardis.

   So that we are not to understand it, as if God did Litterally write
   down the Names of Men; but the Expression is to shew us what a Peculiar
   and Distinct knowlege God hath of Persons in the World.

   When our Names are said to be written in Heaven, it is a way of
   Speaking borrowed from the Customs of Men, whose Names are Registered
   and Inrolled in some Publick Records, to keep in Memory, and assure
   them of their Freedom and Privilege in that Corporation.

   The Apostle in Philippians iv. 3, speaks of Names written in the Book
   of Life; whose Names are in the Book of Life. And in Revel. xiii. 8, ye
   Read of Names written in the Book of the Lamb. All that dwell upon
   Earth shall Worship the Beast, whose Names are not written in the Book
   of Life of the Lamb slain from the Foundation of the World. And here in
   the Text, ye Read of a Name written in Heaven.

   They that have an Interest in the Electing love of God, that are his
   Chosen Ones, their Names are written in the Book of Life. But these
   lying in a fallen State with the rest of the lost World, must be
   redeem'd with the Blood of Christ, and when they come to share in the
   redeeming Love of Christ, then they may be said to have their Names
   written in the Book of the Lamb.

   And when the Spirit of Grace hath changed and sanctified them, and
   given them a Right to eternal Life, then their Names may be said to be
   written in Heaven.

   If ye share in the electing Love of God, ye shall also share in the
   redeeming Grace of Christ; and if ye are redeemed by Christ, ye shall
   share in the renewing and sanctifying work of the Spirit.

   If your Name is written in the Book of Life, it shall be written in the
   Book of the Lamb; and if it be in the Book of the Lamb, it shall be
   written in Heaven, and if it be written there, then Rejoice not that
   the Spirits are subject to you: But rather Rejoyce, because your Names
   are written in Heaven.

   But I conceive that all these various Phrases of the Holy Ghost,
   signify one and the same Thing, to be written in the Book of Life, and
   in the Book of the Lamb, is all one in Sense, with this Phrase before
   us in the Text, of having our Names written in Heaven.

   Now the writing our Names in Heaven, imports and implies Three things.

   1st. The Foreknowledge of God; the Names of Believers are said to be
   written in Heaven, because they are as certainly and as distinctly
   known to God, as if their Names were written and recorded there.

   God is said not to know the Wicked, Matthew vii. 23. But he knoweth all
   that are his, you only have I known of all the families of the Earth,
   Amos iii. 2. The Foundation of the Lord stands sure, having this Seal,
   the Lord knows them that are his. 2 Tim. ii. 19.

   2d. The writing our Names in Heaven, implies an Interest in the
   Electing Love of God. Philip. iv. 3, whose Names are written in the
   Book of Life; that is, who are in an elected State, chosen to Salvation
   and eternal Life. The Book of Life is God's immutable and eternal
   Decree, wherein, as in a Book, the Names of the Elect are written.

   3d. The Writing the Name implies and supposes the begetting Faith in
   the Heart. A Man's Name may be said to be written in Heaven, when he
   can by Faith apply the Promises of Life and Glory to his Soul, and see
   his Part in them, and Title to them.

   A Man's Name is then written in Heaven, when by Faith in Christ he doth
   obtain a Right to the eternal Inheritance; and I will add this, when by
   a constant growth in Grace and Sanctification, he doth labour after a
   fitness for Participation and Possession.

   For you must know that there is a double Right to Heaven, which every
   one must have that would Inherit.

   The one is appendant to Faith, the other is annexed to the utmost
   Degrees of Grace and Holiness.

   Faith gives a Title to Heaven and Blessedness; we have a right of
   Inheritance granted by Christ upon our first Believing, John i. 12. To
   as many as received him, to them gave he Power (in the Greek it is
   rather, he gave them the Right or the Priviledge) to become the Sons of
   God: And it is a great Privilege indeed, it is given but to few.

   Behold what manner of Love the Father hath bestowed upon us, that we
   should be called the Sons of God, 1 John iii. 1. This is the new Name
   in the white Stone, which none can know but they that receive it, Rev.
   ii. 17.

   But then there is a Right of Fitness, and this lies in our Attainments
   in Grace; when we are sanctified throughout, when Grace is improved to
   the utmost, and our Measure filled up, then we have a Right of Fitness
   for Heaven, and a State of Glory.

   We are decreed to this State by the Eternal Love of God from before the
   Foundation of the World; we are redeemed to it by the Blood and Death
   of Jesus Christ; we are called to it by the Preaching of the Gospel;
   but we are not actually entered into it, till we are renewed and
   sanctified by the Holy Ghost.

   There are four Doctrines which the Words of the Text afford to us.

   Doctr. 1. That rejoycing in outward Mercies is warrantable; the Lord
   Christ doth here allow of it, even when he preferreth the Joy of a Name
   written in Heaven before it.

   Doctr. 2. That when the Lord vouchsafeth us any Matter of Rejoicing in
   the Mercies and Blessings which he bestoweth upon us, the best of us
   are too prone to take up with a carnal selfish Joy; this Doctrine is
   imply'd in that, Rejoice not.

   Doctr. 3. That though rejoicing in outward Mercies is good and
   warrantable, yet to terminate our Joy, and let our Hearts rest in them,
   is evil and sinful.

   Rejoice not in this, that is, not in this as the chief Good, not as the
   highest Cause of Joy, not so as to hinder your Hearts from a higher and
   nobler Matter of Rejoicing.

   Doctr. 4. That a Right to, and Interest in the Glories of the World to
   come, is a greater Ground of Joy than anything this World can afford.
   The greatest Ground of Joy imaginable is to have a Name written in
   Heaven.

   I shall pass by the Two former Doctrines, being only implyed in the
   Text, and speak a little to the Third, to make way to the Last, which I
   chiefly intend to insist upon.

   Doctr. 3. That though rejoicing in outward Mercies is good and
   warrantable, yet to terminate our joy, and let our Hearts rest in them,
   is evil and sinful.

   It proceeds from an evil Cause,
   It hath an evil Effect.

   1. It proceeds from an evil Cause, and that is inordinate Love of
   sensual Objects; for Joy in any thing is proportioned to Love, we never
   rejoice much in any thing but what we love much, now, to have the
   choicest Respects of an immortal Soul, laid out upon, and center in
   present and perishing Comforts, is a great evil.

   2. It hath an evil Effect; hereby God is disparaged, the Lord Christ
   despised, the unseen Glories neglected, and the Soul in Danger of being
   misled and ruined. See Job xxi. from the 7th Verse to the 15th.

   3. We hereby make a wrong Use of the Mercies of God, which are given to
   raise our Hearts, not for our Hearts to rest in; to elevate our
   Affections, not to terminate them; to Pully our Hearts up, not to
   Swallow them up!

   Present Injoyments should be as a Glass for the Soul to take a view of
   the Goodness of God in; David saith, The Earth is full of his
   Goodness," Psal. xxxiii. 5. you may injoy God in every Creature, and
   have an account of his Goodness from every Comfort.

   To the believing Eye, there is a Transparency in the Creature; Faith
   can see divine Goodness and Bounty beaming thro' every Mercy; and they
   that cannot, can never rightly use them, nor innocently injoy them.

   The sensual Heart makes a Cloud to hide him, of that which God made for
   a Glass, in which we might see him. God made it for a Window to let in
   the Light of his Love, and we make it a Curtain to shut it out.

   To let our Hearts rest in present Mercies is to make them our Images,
   our Idols, and this is the highest Abuse of God's Mercy.

   1. This God hath expressly forbidden, Thou shall not make for thy self
   the Likeness of anything in Heaven above. Exod. xx. 4. To make the
   Creature our chief Good, is to put it in the Room and Place of God, and
   to make to our selves an Image like God.

   2. This hazzards the Continuance of our Mercies: When once we begin to
   set up Idols, it is time for God to pull them down: When once our
   Hearts center in them, he will quickly remove them, one of these Two
   things God always doth in this case.

   Either he takes our Comforts away from us to recover our Respects to
   himself, or if he leaves them with us, then he withdraws himself.

   Application.

   Would you not have your Hearts should terminate in any thing below?
   Hearken then to a double Exhortation.

   1. Whatever you Love, let it be also your Fear; Fear will be a Bridle
   to Love, nothing hath such Advantage upon us to Steal our Hearts from
   God, as the Things we love and delight in. Have you a Child or Relation
   you love, a Friend or Ccompanion you love, &c. O be jealous of them,
   for these, like Wine, and New Wine take away the Heart. Hos. iv. 11.

   If what you love be not your Fear, it will be your Loss and Sorrow; if
   Samson had feared his Delilah as much as he loved her, he had sav'd
   both his Locks and his Life. Solomon's Wives became his Woe, Fondling
   Children often repay their Parents Dotage in Tears and Troubles, being
   Thorns in their Sides and a Grief to their Soul: Whatever thou
   overlovest look to find it to be thy Cross or thy Curse.

   2. Then live above the Pleasures of thy Sense; what have you no nobler
   Delights? Have you not a God to delight in? A Christ to solace your
   Souls in Communion with? What a poor thing it is to put your Souls off
   with those Delights wherein the Bruits have as great a share as you.
   Where is peace with God? Where is joy in the Holy Ghost? Where is Peace
   of Conscience? Where is the Hope of Glory? Where is a Name written in
   Heaven? These are the only proper Pastime for immortal Souls. And this
   leads me to the Observation which I chiefly aim at.

   Doctr. 4. The greatest Ground of Joy imaginable is to have a Name
   written in Heaven. An Interest in the Glories of the other World is a
   truer and nobler Cause of rejoycing than any thing which this World can
   afford.

   I need produce no other Proof of the Truth of this Doctrine than the
   Authority of the Text it self; it stands clear in the Light of its own
   Evidence; the Lord Christ himself hath said it, and therefore we ought
   to believe it is so.

   But why is it so?

   Reas. 1. A Name written in Heaven is a rich Result of Electing Love.
   Love is the most comfortable Attribute in God, the best Name the
   Creature knows him by. God is Love, 1 John iv. 16. There are three
   things to be considered in it.

   1. Love acts with a Priority to all other Attributes; Wisdom contrives
   the Good and Felicity of the Creature; Power and Providence maturate,
   and bring the Contrivements of Wisdom to pass; but Love hath the first
   hand in the Work. It was Love that first summoned the great Counsel
   held by all the Three Persons in Elohim, when neither Men nor Angels
   existed.

   It was Love that first pitched upon the Son, and laid him as the
   Foundation of the whole Structure of Man's Salvation and Blessedness.
   Love sent Christ into the World, Love put him to Death, Love made him
   an Offering for Sin, John iii. 16. All the Attributes of God act in the
   Strength of Love; and all the Providences of God follow the Motions of
   Love.

   2. Electing Love is the proper Source of all our other Mercies. So the
   Apostle makes it, Ephes. 1st. 3d, 4th. Who hath blessed us with all
   spiritual Blessings; How so? according as he hath chosen us in Christ;
   and what those spiritual Blessings are he tells you v. 6. he hath made
   us accepted in the Beloved.

   In whom we have Redemption through his Blood, the forgiveness of Sins
   according to the Riches of his Grace, v. 7.

   He hath abounded toward us in all Wisdom and Prudence. v. 8.

   Having made known to us the Mystery of his Will. v. 9.

   In whom we have obtained an Inheritance, v. 11. that is, a Name written
   in Heaven. All which the Apostle resolves again into Electing Love,
   verse 11. being predestinated according to the Purpose of him who works
   all things according to the Counsel of his own will.

   3. Love is the only Attribute which God hath acted to the utmost: we
   have never seen the utmost of his Power, what God can do; but we have
   seen the utmost of his Love; He hath found a ransom for lost Souls; Job
   xxxiii. 24. He hath laid help upon one that is mighty, Psal. lxxxix.
   19. He hath tabernacled Divinity in Flesh, 1 Tim. iii. 16. made his
   Soul an Offering for Sin, laid upon him the Iniquity of us all, Isai.
   liii. 11. made us the Righteousness of God in him, 2 Cor. v. 21,
   accepted us in the Beloved, Ephes. i. 6. made us to sit together in
   Heavenly Places in Christ Jesus, Ephes. ii. 6. written our Names in
   Heaven. How can divine Love put forth greater Efforts of it self than
   these?

   It is infinite Love, and it gives the Soul Interest in an infinite
   Good, intitles it to an infinite Blessedness, and so fills the Soul
   with an infinite Satisfaction.

   And is not an Interest in Electing Love the highest Cause of rejoycing?
   The Scripture compares the Love of God to Wine, Cant. i. 2. New Wine is
   said to make glad the Heart, Psal. civ. 15. but the Love of God is
   better than Wine; Cant. iv. 10. it gives a Name in Heaven, which causes
   an eternal Rejoycing.

   Reas. 2. A Name written in Heaven is a Mercy with a Distinction, a
   peculiar appropriated Priviledge; David prays, Psal. cvi. 4, 5.
   Remember me, O Lord, with the Favour thou barest to thy People; but the
   Hebrew reads it thus, Record me, O Lord, in the good Will of thy
   People. God in good will to his People records their Names in the Book
   of Life, and there David would be recorded too; and why? That I may see
   the Good of thy Chosen, that I may rejoyce in the Gladness of thy
   Nation, that I may glory with thine Inheritance.

   What if God give you Life, Riches, Relations, Honours? There is no
   Distinction in all this; can you prove your Title to the Love of God by
   any, or all of these? Solomon says no, Ecclesiastes ix. 1. No Man knows
   love or hatred by all that is before him. A Man may have Life, and yet
   be dead to God, dead in sin; a Man may be Rich and yet wretched, we may
   have Children, and yet be our selves Children of Wrath for all that;
   God doth not love us in giving us Sons, unless he give us his own Son:
   A Man may have Honour and yet not be honoured of God; Herod was
   honoured of the People, and yet eaten up of Worms, Acts xii. 21, 22,
   23.

   Peculiar Mercy causes peculiar rejoycing, common Mercies can cause but
   common Joy; a Name in Heaven is a Mercy with a Distinction, this is not
   the Lot of all, the Names of the greatest part of the World are written
   in the Dust, Jeremy xvii. 13, All that forsake thee shall be ashamed,
   their Names shall be written in the Earth, because they have forsaken
   the Lord, the Fountain of living Waters. The Expression hath much in
   it, it travels with a Curse.

   The Earth is opposed to Heaven; as a Name in Heaven imports the
   greatest Happiness, so a Name written in the Earth implys the greatest
   Misery.

   The Earth is a Place of short Duration, it shall not last always;
   Heaven (that is the lower Heaven) and Earth shall pass away, our Lord
   Christ says, Matt. v. 18. A Name written in the Earth implys a short
   Duration, a Name of no Continuance; so says Bildad of the Wicked, Job
   xviii. 16; His Roots shall be dried up beneath, and above shall his
   Branch be cut off.

   The Earth is a Place of Putrifaction and Corruption; what is buried in
   the Earth soon turns to Rottenness. so that a Name in the Earth implies
   Rottenness, according to that of Solomon, Proverbs x. 7. the Name of
   the Wicked shall rot.

   The Earth is a Place of Oblivion, what is written in Heaven is recorded
   for ever, but what is written in the Dust is soon forgotten; so says
   Bildad of the Wicked, Job xviii. 17. His Remembrance shall perish from
   the Earth, and he shall have no Name in the Street.

   V. 18. he shall be driven from light into Darkness, and chased out of
   the World.

   V. 19. he shall neither have Son nor Nephew among his People, nor any
   remaining in his Dwellings.

   V. 21. surely such are the Dwellings of the Wicked, and this is the
   Place of him that knows not God.

   The Earth is designed for burning; it is decreed to be Fuel for the
   Conflagration of the great Day, when the Lord Christ shall be revealed
   from Heaven in flaming Fire, 2 Thes. i. 7, 8. So saith the Apostle, 2
   Peter iii. 10, The Day of the Lord will come, in which the Heavens
   shall pass away with a great Noise, and the Elements shall melt with
   fervent Heat, the Earth also, and the Works that are therein, shall be
   burnt up. Whatever is of Affinity to Earth must feel the Flames of that
   trying Day; not only the Element of the Earth, but the Treasures of the
   Earth, the Pleasures of the Earth, the Names written in the Earth,
   earthly Affections, earthly Fruitions, earthly Designs, earthly Hearts,
   all must together make Fuel for that Fire: For the Earth and all the
   Works that are therein shall be burnt up.

   You see what a Curse a Name written in the Earth is, and yet the Names
   of the greatest part of Men and Women in the World are written there;
   to have a Name written in Heaven is the Portion but of few, it is a
   special Privilege by which the Lord doth distinguish his from the rest
   of the World; and therefore to have a Name in Heaven, is Cause of
   Rejoycing indeed..

   Reas. 3. A Name written in Heaven speaks the Soul in the highest
   Relation to God; you are his Children, his Sons and Daughters, the
   Adopted of the Lord, and what greater Ground of Joy imaginable

   Whatever Excellency there is in the Relation, the Benefit of that
   Excellency redounds to the Correlate by Virtue of the Tie of that
   Relation.

   What is it that first cloathes your Child with Honour and Name, but the
   Nobleness of his Descent; and how comes your Honour and Greatness to
   descend upon him but by being of the same Blood? It is the nearness of
   the Relation, that intitles him to all. So all that is in God, all his
   Excellency's, all his Attributes, his Wisdom, his Power, his Love, his
   Justice, his Providence, all are yours, and work for your Benefit and
   Advantage, by Virtue of this Relation.

   There is a twofold Relation to God,

   A Relation { of Servants,
                of Sons.

   But the Difference between them is very great, especially in five
   Things.

   1st. The Relation of Servants is a common Relation; all Creatures in
   the World are Gods Servants, as he is the great Master and Householder
   of Heaven and Earth. God hath Servants of all sorts, Good and Bad; he
   hath good and faithful Servants, Matt. xxv. 23, and he hath wicked and
   slothful Servants, verse 26. he hath some that Honour him, and some
   that rebel against him. God hath many Servants that take Wages of him,
   but do the Devils work.

   All Creatures stand in this Relation to God, the very Devils themselves
   are subject to his Command, every Knee bows to him, both of things in
   Heaven, and things in Earth, and things under the Earth, Phil. ii. 10.

   But the relation of Sons is a peculiar special Relation, that
   appertains but to few. God hath many Servants, but he hath but few
   Sons; he hath many in Subjection, but few in this Relation: All are his
   Subjects, but all are not his Sons and Daughters.

   2. The Relation of Servants is a mercenary Relation; the Duty of that
   Relation is drawn forth by the Rewards of it; Servants work for Hire,
   it is Wages they chiefly look at. God hath many such Servants, that are
   meerly mercenarys in all their Duties. They know, God is a good Master,
   pays well, and keeps a good Table; his Commands are equal, and his
   Rewards are bountiful, therefore they own him. As many followed the
   Lord Christ when he was upon Earth, not because of his Miracles, but
   because of his Morsels; not because they would be saved, but because
   they did eat of the loaves, and were filled, John vi. 26. It was not
   for the sake of his Person, but his Provision; not out of love to the
   Truth, so much as the Trenchard. The Lord Christ hath many such
   Servants now, that call themselves the Servants of Christ, and
   Ministers of Christ, but they are but Trenchard-Chaplains to him. It is
   the Salary they look at, more than the Service; Dignities, more than
   Duty; the Preferments of the Church, more than the Concernments of it:
   They have the Flesh-hook of the Law in their Hand, 1 Sam. ii. 13, 14.
   often to serve themselves, but the Book of the Law is in their Hand but
   seldom, whereby they should save themselves, and them that hear them, 1
   Tim. iv. 16. These follow Christ indeed, but it is for the Loaves, no
   Wages, no Work: Like them in Malachy iii. 14, that cry out, What Profit
   is it to serve God?

   But now the Relation of Sons is more ingenuous: Sons obey and serve in
   Ingenuity; not for Reward, but Duty, they Labour, because they Love.
   Not but that the Children of God may look at the Rewards promised.
   Moses was Ingenuous in all his Performances, and yet he had a Respect
   to the Recompense of Reward, Heb. xi. 26. Christ was a Son in the
   highest Relation, the Son of God's choicest Regards, Matth. xvii. 5.
   and yet it is said of Him, in his enduring the Cross, and despising the
   Shame, that He had an eye to the Joy that was set before him, Heb. xii.
   2. A Dutiful Child may look at his Inheritance; yet he would pay the
   Obedience of Children, though he were to receive no Father's Blessing.

   3. The Relation of Sons, is a Communicative Relation: The Relation of a
   Servant is not so. A Master doth not impart all his Mind, nor disclose
   his Secrets to his Servant; he lays upon him his Commands, but doth not
   betrust him with his Secrets. So saith our Lord Christ, John xv. 15.
   Henceforth I call you not Servants, for the Servant knows not what his
   Lord doth. But a Father will disclose and communicate his Heart to his
   Child; he will tell all his Mind, and Will, and Counsels, to his Son.

   4. The Relation of Servants gives no Claim; it doth not intitle them to
   the Estate of their Lord: The Law allows them a present Maintenance,
   but no Share in the Inheritance.

   But the Relation of a Son is Intitling; it gives a Claim. By Virtue of
   his Sonship, he hath a Title to what is his Father's; his Father's
   Riches, his Father's Honours, &c.

   If you are the Children of God, you are born Heirs, and your
   Inheritance is the greatest in this World or in the next; for God
   Himself is your Portion; and all He is, and all He hath, is the Lot of
   your Inheritance.

   5. The Relation of Servants is not lasting; it is Arbitrary, founded in
   Will and Pleasure: You take one Servant, and put away another, at your
   Pleasure. But the Relation of a Son is abiding, it lasts for Ever, to
   the end of Being: So says our Lord Christ, John viii. 35, The Servant
   abides not in the house for ever, but the Son abideth forever. If you
   are the Children of God, you are taken into a Lasting Relation that
   shall never end: God is your Father for ever, and you are his Children
   for ever; it is an Everlasting Relation.

   How should we rejoyce in this near Relation to the Great God! Sons and
   Daughters of God is the highest Title I ever heard of in the World.
   David was made but Son-in-Law to a King, not born a Son; he was not of
   the Blood-Royal, but by Favour taken in and made a Son, and it was but
   a Son-in-Law neither, by Marriage, and this Sonship was but to a King,
   that dies like other Men, Psal. lxxxii. 7. and yet the Thoughts of it
   wrought to astonishment in him: Seemeth it a light thing to you to be
   Son-in-Law to a King? 1 Sam. xviii. 23. What is it then to be taken
   into an Eternal Sonship to an Everlasting Father, before whom the Kings
   of the Earth are as Grashoppers; that bringeth the Princes to nothing,
   and maketh the Judges of the Earth as vanity, Isa. xl. 22, 23.

   Reas. 4. A Name written in Heaven, gives an assured Hope of Heaven: We
   are by this, for ever set free from all fear of miscarrying. If ye have
   a Title, never question the Possession: If the Right is yours, ye shall
   surely Inherit. When you look over a company of Deeds, and see the Name
   of such a particular Person run through them all, and expressly
   mention'd in the Conveyance, and all things run in his Name; you
   conclude that Estate his, it belongs to him, and will come to him, for
   all the Law is on his side.

   It is so in the Case in hand; if ye have a Name written in Heaven, the
   Estate is yours, the Conveyance is made to you: The Covenant is the
   Main Deed, which is sealed in the Blood of Christ, and therein the
   Inheritance is made-over and conveyed to you!

   There is an inseparable Connexion between Election and Salvation: Tho'
   there are many Links in the Golden-Chain that reach from one to the
   other, yet not one of them can be broken: Whom he did predestinate,
   them he called; and whom he called; them he justified; and whom he
   justified, them he also glorified, Rom. viii. 30.

   It is observable in what Tense the Spirit of God puts it; not in the
   Future, as a thing to be done, but in a Tense that notes it done
   already, to shew the Certainty of it. If our Names are written in
   Heaven, we shall as surely share in the Glories of it, as if already in
   Possession; nay, we are already in Possession:

   Partly in Christ, who is already enter'd upon the Inheritance in our
   Right; Heb. vi. 20, Whither the Forerunner is for us entered. Hence
   that of the Apostle, He hath made us sit together in heavenly places,
   in Christ Jesus, Eph. ii. 6.

   Partly by the Promise: We have the Deeds, though we do not enjoy the
   Estate; we keep the Title, though we do not possess the Inheritance.

   Partly in the First-fruits of Glory, Rom. viii. 23, which we receive by
   the Spirit of God, and the Graces of the Spirit in our Hearts. Entrance
   upon the least Part of an Estate, gives a Right to the Possession, as
   well as Entrance upon the Whole: The least Turf of the Premisses,
   conveys the Inheritance, and gives Livery and Seisin of all the
   Demesus. Grace in the Heart, is a Turf of the Holy Land, the Land of
   Promise, whereby God doth actually Instate us in the Glorious
   Inheritance.

  APPLICATION.

   The First Use, shall be for Examination. Is a Name written in Heaven,
   the truest Cause of Rejoycing? Then let us see what Cause of Rejoycing
   we may have in our selves upon this Account. The Apostle's Counsel is
   plainly to this Purpose, Gal. vi. 4, Let every man prove his own work,
   and then shall he have rejoycing in himself, and not in another.

   You have heard, That there can be no true Cause of Joy in the Heart,
   but a Name written in Heaven.

   You have (Madam) set this Day apart for an Anniversary of Rejoycing in
   the Birth, and Life, and Hope of your Pleasant and Tender Son; and you
   do well: But doth your Joy begin here? or is God the beginning of it?
   Is a Name in Heaven the chief Ground of your Joy?

   Quest. But you will Reply, Who can say his Name is written in Heaven?
   Who hath thus far known the Mind of the Lord? To whom hath he at any
   time opened the Sealed Book of his Secret Decrees? Was ever any Man
   admitted into the Regions above, to search the Eternal Records of the
   Divine Purpose?

   Answ. Surely, No: But yet let me, in Answer to this, lay down Two
   Conclusions.

   1. The Knowledge of this, That our Names are written in Heaven, is
   attainable: Why else are we commanded to make our Calling and Election
   sure? Wou'd the Lord Christ have call'd upon us to rejoyce, because our
   Names are written in Heaven, if it were a thing that cou'd not be
   known? Surely therefore it is no such Secret, as lies out of the reach
   of Faith's Attainment.

   Indeed, to Wicked, Unbelieving, and Impenitent Sinners, the Knowledge
   of this is impossible. How can a Man who forsakes God, know that his
   Name is written in Heaven, when God says, They that forsake him, their
   Names shall be written in the Earth? But Believers may attain to the
   Knowledge of this.

   2. As the Knowledge of it is attainable, so it is evident from
   Scripture Instance, that many have attained to it: God hath sometimes
   unsealed the Book of his Decrees, and held it open to the Believing
   Eye; so that the Soul hath been inabled to read its Interest in Divine
   Love, by the Spiritual Opticks of Faith; For Faith is the Evidence of
   things not seen, Heb. xi. 1. Faith can make its passage trough all the
   Obstructions that lie in the way between a Soul at home in the Body,
   and an absent God; for that is the case of every Incarnate Christian.
   The Soul is as yet wrapt up in gross Matter, imprison'd in Flesh, and
   confined to an abode in a tabernacle of Clay; and therefore distanced
   from God, and utterly uncapable of any farther Converse and Communion
   with him, than what is attainable by the Mediation of Faith.

   Now Faith enters within the Vail, removes the Soul out of the Valleys
   of Sense, and sets it upon the highest Ground of Gospel-Consolation,
   that it may stand at the fairest advantage to get a Prospect into the
   Glory of the other World. Faith draws infallible Conclusions of the
   Goodness of its State, from the immutable Decrees of Electing Love:
   What else made Job say, I know that my Redeemer lives, and that he
   shall stand at the latter day upon the Earth; and that though worms
   destroy this body, yet in my flesh I shall see God, whom I shall see
   for my self? Job xix. 25, 26, 27.

   And what made St. Paul glory in the Lord Christ, crying out, Who loved
   me, and gave himself for me? Gal. ii. 20. And what made the Church say,
   with so much confidence, I am my Beloved's, and my Beloved is mine?
   Cantic. vi. 3.

   Ques. But the great Question is, How shall a Man be able to know, that
   his Name is written in Heaven?

   Answ. There are certain Discoveries of this in a Man's self; which if
   we attend to, we may have a sure Proof and Witness of.

   1. Effectual Calling is a sure Proof of this: If the Call of God hath
   took hold of our Hearts, then our Names are written in Heaven. There is
   an inseparable Connexion between Election and Vocation; and therefore,
   when the Apostle bids us give all diligence to make our Calling and
   Election sure; though Election is before Calling (the one being an
   Immanent Act of God in Eternity; the other a Transient Act of God in
   Time), yet the Apostle puts the making our Calling sure, in the first
   place; because a Man can never be sure he is Elected, till he is first
   Called.

   Now then, if ye wou;d know whether your Names are written in Heaven;
   satisfie your selves in this, That the Call of God hath took effectual
   hold of your Hearts. Hath it brought your Souls off from everything
   below Christ, wholly to follow Christ? It is said, when Christ called
   Peter and Andrew, they presently left their Nets, and followed him,
   Matth. iv. 18, 19. Every Man hath his Nets, somewhat that his Soul is
   entangled in, till the Call of God take hold of him. Can you now, with
   Peter, when God calls; lay aside your Nets to follow him?

   For it is not every Call, that will witness the Truth of our Election:
   There is an External Call of the Word, that is ineffectual, it prevails
   not upon the Sinner's Heart, he turns a deaf Ear upon it; this Call
   leaves Sinners as it finds them, in their sins and lusts, Matth. xx.
   16.

   But then there is an Internal Call; when Word and Spirit go together,
   and work together, to bring the Soul off from Sin, and Lust, and Self,
   and World, and all to Jesus Christ, to live upon him as its Portion,
   and conform to Him as its Pattern. Now if thou art thus Called, then is
   thy Name written in Heaven: And therefore ye may'st go and rejoyce
   indeed; for if any in the World hath cause, thou hast.

   2. If the Law of God be written in thy Heart, then thy Name is written
   in Heaven. It is one of the great Promises of the New Covenant, That
   God will write his Law in our Hearts, Heb. viii. 10.

   Quest. Now you will say, What is this Law of God?

   Answ. It is the Law of Love, the Law of Holiness, a Law that takes in
   all the Duties that God requires of us, a Law of Universal Obedience:
   Psal. xl. 8. Thy Law is in my Heart; it is a Law that comprehends the
   whole Rule of the New Creature. The Law Within is a Counterpart of the
   Law Without; so that, look whatever the Word of God commands, the Soul
   is enabled to perform, when this Law is written in the Heart.

   Quest. When is God said to write his Law in the Heart?

   Answ. When He doth powerfully impress a Divine Principle of Grace, by
   his Holy Spirit, in the Heart. Believers are said to be the Epistle of
   Christ, written not with Ink, but with the Spirit of the Living God, 2
   Cor. iii. 3. An Epistle, is nothing else but a Paper, with the Mind of
   a Man written in it, and sent to another: Believers, are the Epistle of
   the Living God; there his Mind, and Will, and Law is written, not in
   Tables of Stone, but in the fleshly Tables of the Heart.

   So that if the Law of God be written in your Heart, then may you know
   that your Name is written in Heaven.

   Converting Grace in the Heart, is the best Comment upon the Election of
   God; without which, the Eternal Decree concerning us, can never be read
   with Clearness, nor understood with Comfort. The Decree travails and
   brings forth, in a work of Grace in the Heart: The Mind of God,
   concerning our Eternal Condition, is best known by a sound Conversion;
   for there he speaks plainly; that Fountain of Love which ran under
   Ground before, now bubbles up, and breaks forth. In Election, God spake
   within Himself; but in Conversion, God speaks to the Soul: In Election,
   God wrote our Names in Heaven secretly; but in Conversion, we see them
   written there openly.

   A Work of Grace in the Heart, carries in it a Four-fold Witness:

   1. That we are the Objects of God's Election.

   2. That Sin is Pardoned through Christ's Satisfaction.

   3. That God is Reconciled by Christ's Intercession.

   4. That we are Secure, as to Eternal Salvation.

   And the least of these is worth a whole World. Who would not be willing
   to know himself the Chosen of God? Who would not be glad to see Sin
   Pardoned? Who would not rejoice in a Friendship with God, whose Wrath
   burns to the lowest Hell? Who would not triumph, in an Assurance of
   being Saved for Ever? Now if Grace be wrought in thy Heart, this is thy
   Privilege, and may'st say, with Tamar, Gen. xxxviii. 25. Whose this
   Staff, and this Signet, and these Bracelets are, his am I. and thou
   may'st rejoyce in hope of Glory. No better Witness of our Names written
   in Heaven, than the Image of God engraven in the Heart: Say not, Who
   shall ascend to Heaven? &c. Rom. x. 6.

   As Sinners need not descend into the Deep, to search for Hell, to see
   if their Names be written, by the Wrath and Vengeance of God, in
   Eternal Misery: No, they may find it nearer home; there is an Hell
   within them; there is the Stench and Filth of Hell, in their vile
   Affections; the Smoak and Flames of Hell, are in their burning and
   raging Lusts; the Darkness of Hell, in their blind Minds; and sometimes
   the Torments of Hell, in their guilty and self-revenging Consciences,
   that Worm that never dies, Mark ix. 44. So may Believers find a Heaven
   in their own Souls, a Heaven of Light, of Love, of Holiness, of Joy and
   Praise; the Kingdom of Heaven is within you.

   3. If true Faith be wrought in thy Heart, then is thy Name written in
   Heaven. 1 John v. 10. He that believeth on the Son of God, hath the
   witness in himself. Faith is a sure Fruit of Electing Love: As many as
   were ordained to Eternal Life, believed, Acts xiii. 48. God doth not
   (you see from hence) Elect us because we Believe, (Election upon Faith
   foreseen, is an Arminian Dream) but we Believe because we are Elected.;
   it is some of the first-fruits which Eternal Love brings forth in the
   Heart; final Unbelief, is a sad Witness of a reprobated State: So says
   our Lord Christ, Ye believe not, because ye are not of my sheep, John
   x. 26.

   Wou'd you know then whether your Name be written in Heaven? Then see
   what Faith is wrought in your Heart. Have ye ever truly closed with the
   Lord Jesus Christ? Do ye heartily embrace Him, upon the Terms He is
   offered in the Gospel? Can ye venture your Souls, your Salvation, your
   Eternal All, upon the single bottom of a Redeemer's Righteousness? Have
   you ever made actual Application of the Blood and Righteousness of
   Christ to your own Consciences, to take off that Guilt of Sin whereby
   your Souls stand Bound-over to Wrath and Damnation? This is Faith of
   the Operation of God; and where-ever this Faith is found in the Heart,
   the Name of that Man, that Woman, is found in Heaven: And therefore
   well may the Apostle say, In whom believing, ye rejoyce with joy
   unspeakable and full of Glory, 1 Pet. i. 8.

   4. If the Father's Name be written in your Foreheads, then are our
   Names written in Heaven. In Rev. xiv: 1. it is said of those who stood
   with the Lamb upon Mount-Sion, That the Father's Name was written in
   their Foreheads.

   The Name of God is written in the Forehead, when we openly confess the
   Truths of God, and are not ashamed of Religion, nor ashamed to own God,
   and his Ways, and Ordinances, and People, in the midst of a Profane,
   Scoffing, and Adulterous Generation. Now says our Lord Christ, He who
   confesses me before men, (that's the Name of Christ written in the
   Forehead) him will I confess before my Father; that is, he shall have a
   Name written in Heaven.

   Now where is the Name of God written? Do ye Repine at Difficulties,
   Shrink at Sufferings, Blush at being counted Religious? Are you Ashamed
   of Christ, his Ways, his Name, his People? why if so, his Name is not
   in your Foreheads.

   Or can you lift up your Heads, and shew your Faces, in the Cause of
   Christ? It should be thus, God is not ashamed to be called our God,
   Heb. xi. 16. And will you be ashamed to be called his Children, his
   Saints, his Witnesses? Moses was not, when he esteemed the reproaches
   of Christ greater riches than theTtreasures of Egypt, Heb. xi. 26. He
   had the Father's name in his Forehead.

   5. If your great Work be, is to lay up treasure in Heaven, then your
   Names are written in Heaven. This is the Counsel of the Blessed Jesus,
   Matth. vi. 20. Lay up for yourselves treasures in Heaven: and Luke xii.
   33. Provide your selves bags which wax not old, a treasure in the
   heavens that faileth not.

   The Treasures of most Men are Perishing, Earthly Treasures, canker'd
   and Moth-eaten Treasures, Treasures of Vanity.

   Christians! Where is your Treasure? Is it in this World, or the next?
   Is it in present Vanities, or future Glory? Is it in present
   Contentments, or in Everlasting Inheritance? Is it in Corn, and Wine,
   and Oil; or is it in the Light of God's Countenance? Is it in Profits,
   Pleasures, and Honours; or is it in Grace and Glory? Do ye build, and
   plant, and sow in the other World, that hereafter ye may reap an
   Eternal Harvest of Blessedness? If so, then are your Names written in
   Heaven.

   6. If your Conversations are in Heaven, then are your Names written in
   Heaven, Phil. iii. 20. Our Conversation is in Heaven. Many profess Hope
   of Heaven, but their Conversations are in the mean while upon the
   Earth: like that foolish Actor, that whilst his Eyes were fix'd upon
   the Earth, cry'd, O Heavens! they savour only Earthly Things; Earthly
   Profits, Earthly Comforts, Earthly Vanities.

   Let a Man's Profession be never so Heavenly, his Prayers and Duties
   never so Heavenly; yet if they are over-topp'd by an Earthly
   Conversation, that Man's Religion is vain. The Scripture says
   expressly, If any man love the World, the love of the Father is not in
   him, 1 John ii. 15.

   Never talk of a Name in Heaven, so long as your Hearts are buried in
   the Earth: Where your Hearts are, there your Names are: If your Hearts
   are Earthly, your Names are in the Earth, Carnal, Worldly, Sensual,
   Enemy to God, that is thy Name, and the Scripture gives thee no other,
   Jam. iv. 4, He that is a friend of the world, is the enemy of God.

   Now what is your Life? How do ye live? Do ye live by Sense, or do ye
   live by Faith? Do ye live upon the Creatures, or upon the Promises?

   It is said of the Vertuous Woman, Prov. xxxi. 14, that she fetcheth her
   food from far. So doth the true Believer; he uses the Blessings of the
   Creature, but he lives upon the Blessings of the Covenant.

   From far.] That is, far out of the sight and ken of the Natural Eye:
   for it is Bread the World knows not of. The Natural Man is blind, and
   cannot see afar off. God hath set the world in their hearts, Eccles.
   iii. 11. They are strangers to this Joy.

   From far.] A man's life consists not in the abundance of things which
   he possesseth, Luke xii. 15. His Life is hid with Christ in God, Col.
   iii. 3; and from thence are the Comforts of his Life. He fetches his
   food from far: It is God in Christ, and the Glories of the other World
   that are the Bread of his Soul.

   Do ye fetch your Food from far, or nearer home? Are you fed by Sense,
   with what is next; or doth Faith feed you, with Clusters fetch'd from
   the Holy-Land? Do ye serve Flesh, Lust, and Sins, and Times, (which is
   the basest Thraldom) or do ye serve God, and Christ, whose service is
   perfect freedom? Rom. vi. 16; His ye are whom ye serve. The Apostle
   Paul will tell you whom he serves; The Lord whom I serve in my spirit,
   Rom. i. 9. Forgetting the things behind, I press towards the mark,
   Phil. iii. 13. Outward Privileges, Carnal Contentments, Perishing
   Hopes, these were once the things before him; but now he hath turn'd
   about, and set his face the other way, and left them all behind him.

   I press forward towards the mark. He is now ascending upon the wings of
   Faith and Love, above this Dung and Darkness, to the Regions of Light
   and Glory

   If your Conversation be in Heaven, it is thus with you in one degree or
   other. Heavenly Concernments are your Work, and Heavenly Comforts are
   your Support. It is not the Fig-tree blossoms, nor the Olive's labour,
   Hab. iii. 17, that can comfort and glad you; but it is Fruit from the
   Tree of Life, in the midst of the Paradise of God, that feeds you.

   If thus your Conversation be in Heaven, then is your Name written in
   Heaven.

   The next Use shall be by way of
   Exhortation.

   IS a Name written in Heaven the highest Cause of Rejoycing? And can
   you, upon examination, find that your Names are written there? Oh, then
   set your Selah upon this Mercy! Fix your Heart, your Joy, your
   Thankfulness upon this Privilege. Other things you may rejoyce in, in
   their place, and by the by; but here your Joy should be fixed. See how
   the Apostle breaks out into Thanksgiving for this, Ephes. i. 3, 4, 5,
   6.

   Ver. 3. Blessed be the God and Father of our Lord Jesus Christ, who
   hath blessed us with all spiritual blessings in Christ Jesus.

   Ver. 4. According as he hath chosen us in him before the foundation of
   the world; that we should be holy and without blame before him in love.

   Ver. 5. Having predestinated us to the adoption of Children, by Jesus
   Christ, to himself, according to the good pleasure of his will.

   Ver. 6. To the praise of the glory of his grace, wherein he hath made
   us accepted in the Beloved.

   His Heart dwells in triumph upon this Mercy; and so should ours also;
   the Lord Christ, here in the Text, commands it; Rejoyce, because your
   Names are written in Heaven.

   Now give me leave to propound to you Six Considerations, which are very
   proper Motives to stir up your Hearts to the Practice of this Duty.

   Consider (1.), There is no Name like this.

   1. It is an Honourable Name: Isa. xliii. 4, Since thou wast precious in
   my sight, thou hast been Honourable.

   If God poureth Contempt upon the Creature, it must needs be vile and
   base: God is the true Fountain of Honour; if he puts Honour upon us, it
   is the truest Honour in the World.

   2. It is a better Name than that of Sons and Daughters: Isa. lvi. 4, 5.
   Thus saith the Lord to the Eunuchs that keep my Sabbaths, and chuse the
   things that please me, and take hold of my Covenant; to them will I
   give in my house a place, and a name better than of Sons and Daughters.
   Though they have no Children, yet they shall be my Children; though
   they are without a Name in the World, yet they shall have a Name in my
   House.

   Your Honour Rejoyces in the Name of a Son, this Day; and you do well:
   God forbid that I should make your Rejoycing void: Nay to encourage it,
   let me tell Your Honour, That God takes it kindly, that you own him, in
   the Mercies and Blessings of Providence. But I am, in Duty, to mind you
   of a better Name than that of Sons and Daughters; and this is it, to
   have a Name written in Heaven. To have a Child from God, is an
   inferiour Name to this of being call'd a Child of God. Solomon saith,
   If a Man beget an hundred Children, and live many years, and his soul
   be not filled with good, I say, that an untimely birth is better than
   he, Eccles. vi. 3.

   3. It is a Durable and Lasting Name. A name in the world may be lost:

   The Wicked may Defame it.

   Wickedness may Corrupt it.

   God may Blast it: Thou hast put out their name for ever and ever, Psal.
   ix. 5.

   Time may eat it out of the Records of Honour.

   But a Name written in Heaven, is a durable Name, it can never be
   blotted out: I will give them an everlasting Name, that shall never be
   cut off, Isa. lvi. 5. As the Inheritance is Incorruptible, so the Title
   is Unalterable, and the Heir Immortal.

   Consider, (2.) A Name written in Heaven, is a Blessing that sweetens
   all our other Blessings. This Land is mine, and these Riches are mine,
   and this Child is mine, and this Honour is mine: yea, and God is mine,
   and Christ is mine, and the white Stone and the new Name is mine, and
   Heaven and Eternal Life is mine: Ay, this, this sweetens all.

   What if you could be supposed to enjoy all Outward Blessings
   imaginable? the fairest Estate, the highest Honours, the sweetest
   Children, the richest Pleasures; yet in the midst of all these, if
   Conscience should secretly gripe you within, and tell you ye are
   Strangers and Enemies to God, ye have no part in Christ, no portion in
   his Death, your Names are blotted out of the Book of Life, ye are
   Children of God's Curse: Oh, what a Heart-sinking would this cause,
   under all your Fruitions! This one thing left in doubt, I know not what
   will become of my Soul to Eternity, is enough to bring us into
   Streights, in the midst of all our Sufficiencies, Job xx. 22, to soure
   all our Possessions, and to make the face of all our Enjoyments look
   dim and unpleasant.

   Consider, (3.) This is that which gives confidence and comfort in
   Death, and makes us strong to grapple with that King of Terrors.

   What is it which makes even Believers themselves (many of them) shrink
   at the thoughts Death? Why it is want of Evidence, they have never seen
   their Names written in the Book of Life. The sight of this, by Faith,
   makes the Soul triumph over Death, and despise the Grave, and say with
   Simeon, Now, Lord, let thy servant depart in peace, for mine eyes have
   seen thy salvation, Luke ii. 29, 30.

   We know, (saith the Apostle, 2 Cor. v. 1.) that if our earthly
   tabernacle were dissolved, we have a building of God, a house not made
   with hands, eternal in the heavens.

   This we know, and are assured of; Well, and what is the fruit of this
   Assurance? He tells you, in the 2d and 4th Verses: In this we groan
   earnestly, desiring to be clothed upon with our house which is from
   Heaven, that mortality might be swallowed up of life.

   What is Death, to the assured Believer, but a speedy Conveyance to the
   Possession of that Glory which Divine Love has Intitled him to from
   Everlasting?

   Consider, (4.) Herein Joy can never run into Excess: In temporal things
   it may; it is possible and common to rejoice and delight in Outward
   Mercies too much; for they are every way disproportionable to the vast
   Capacity of the Soul; as unable to fill it, as the dim Light of a
   Candle is to give Day to the World, in the absence of the Sun.

   Hear what the Prophet says in the Case, Isa. xxviii. 20, The bed is too
   short for a man to stretch himself upon it, and the covering too narrow
   for a man to wrap himself in it.

   How unsuitable is a short Bed for a long Body! so are perishing
   Comforts to an Immortal Soul. And from hence it is that the Apostle
   adviseth, (in 1 Cor. vii. 30.) That they that rejoyce, should be as
   though they rejoyced not; that is, in worldly things. But in Spiritual
   and Eternal Concerns, Joy cannot exceed; for infinite Blessedness calls
   for infinite Joy and Delight.

   Consider, (5.) This will be a lasting and perpetuated Joy. Therefore it
   is congruous and equal that we now Rejoyce in that which shall be our
   Joy for Ever. Other Joys have their Periods and Intermissions, their
   Terms, and Vacations; they ebb and flow, blossom and wither; a Fit of
   Sickness, or a pang of Conscience, extinguishes all: but this Joy is
   abiding; Your joy shall no man take from you, John xvi. 22.

   It is true, That the Children of God have many causes of sorrow, if
   they look inward; strong Corruptions, hard Hearts, weak Graces, many
   Temptations: But yet in God they have continual cause of Rejoycing.

   A Name in Heaven, is an induring ground of Comfort; not like these
   transient Shadows. Can Stability be moved, or Eternity expire?

   Nothing is Matter of lasting Joy, but that Good which is commensurate
   in Duration to the Soul that is to be satisfy'd with it.

   The Times we live in are changeable and uncomposed; the hatreds of
   Religion great; we see Distractions at Home, Distresses abroad; the
   Lord is shaking Heaven and Earth, Church and State: Our Experience
   tells us how mutable are the Wills, how fickle the Favours, how sudden
   the Frowns of Men; how vain the Hopes, how unsuitable the Delights,
   which are drawn out of broken Cisterns; how full of Dross and Dregs the
   most refined Comforts and Contents of the World are. Nothing can be an
   enduring Joy, but this, which our Lord Christ propounds in the Text, as
   Matter of Joy.

   Who would not therefore retire from the Noise of Laughter, from the
   Courtships of flattering Gallants, the Clutter and Vain-glory of a
   distracted World, to solace his Soul in the Joys and Delights of the
   World to come?

   Consider, (6.) What Heaven is; and that will raise your Hearts to glory
   in this Privilege, of a Name written in Heaven.

   1. Heaven is the Habitation of the Great God, where He dwells in his
   Infinite Glory. So that a Name written in Heaven, imports our future
   Inheritance of that Glory; according to that of the Apostle, Col. iii.
   4. When Christ, who is our life shall appear, then shall we appear with
   him in glory.

   2. Heaven is a freedom from all Evil both of Sin and Suffering; so that
   a Name in Heaven, intitles us to a blessed Redemption from all Evil.

   There is no Sin there. Grace weakens Sin, but it is Glory that
   abolishes it. Old Adam shall there be put off, never to be put on
   again. The Lord Christ will present his Church, in that day, faultless
   before the throne of his glory, with exceeding joy, Jude ver. 24.

   There is no Affliction there: Sin and Sorrow came in together, and they
   shall go out together. There the Shunamite's Son complains no more of
   his aching head, nor Mephibosheth of his lame feet. There Job's
   blotches are perfectly cured, and Lazarus's sores are all dried up.

   3. Heaven is a Place of all Perfection. So that a Name written in
   Heaven, intitles us to a Perfection of State, which we cannot hope for
   in this World: Not as though I had already attained, or were already
   perfect, Phil. iii. 12.

   All Perfection is above.

   There is perfection of Faculties: The Understanding shall be elevated
   by the Light of Glory, into the Vision of God, 1 Cor. xiii. 12.

   The Nature of God, the Mystery of Three in One, the Union of Two
   Natures in One Person, the Course of God's Decrees, and Providence;
   these are the Deeps of God, and at present, there is Darkness upon the
   face of these Deeps; but there the glorified Eye shall see all.

   The Will shall There be perfectly Holy, and swallowed up into the Will
   of God.

   There is Perfection of Privileges; perfect Union and Communion. Here we
   lay hold of Christ; but There we shall have full Possession: Here we
   hang upon him, but There we shall dwell in his Embraces.

   There is Perfection of Graces: Here the Children of God have Perfection
   of Parts, but not of Degrees.

   Holiness in the best Saint Here, is mixed with some Dregs of Flesh and
   Defilement; but There it shall be compleat; we shall appear not having
   spot or wrinkle, Ephes. v. 27.

   Love shall There be Perfect: Here we are either weary of the Act, or
   apt to make a change of the Object of our Love, ever and anon swerving
   and starting aside to the Creature; but then we shall act Love without
   ceasing, upon one and the same Object, without changing. There shall be
   an Eternal Solace and Complacency in God.

   4. Heaven is the Abstract of all Blessedness, the Sum of all Felicity.
   Reckon up all Comforts and Pleasures, and Satisfactions, and Delights,
   and Happinesses, and put them all together, and then separate from them
   Finiteness and Imperfection, and that is Heaven.

   So that a Name written in Heaven, imports our future Fruition of all
   Blessedness. Yet a little while, and ye shall be let into all this.

   All the Objects of Joy which are scattered among the Creatures, are
   everlastingly heap'd up in Heaven: So that say what it is you delight
   and joy in, and I will shew it you there.

   Is it Wealth? Why there are unsearchable Riches in Heaven," Ephes. iii.
   8. durable Riches, Prov. viii. 18. Unsearchable, and therefore without
   Bottom and without Bound: Durable, and therefore without End.

   Do ye delight in Honour and Dignity? Why in Heaven, the Glory of the
   Great God Himself shall be put upon you, Col. iii. 4.

   St. John tells us, It doth not yet appear what we shall be; but we
   know, when he shall appear, we shall be like him, 1 John iii. 2. Such
   honour have all his Saints, Psalm cxlix. 9.

   Is it Pleasure you delight in? Why in Heaven there are Rivers of
   Pleasures, Psal. xxxvi. 8. In thy presence is fulness of Joy; at thy
   right-hand there are Pleasures for evermore, Psalm xvi. 11.

   Do ye delight in Feasting? Why in Heaven there is Plenty and Variety,
   Fulness without Satiety; Bread of Life, the Tree of Life, the Fountain
   of Life.

   Do ye delight in Musick? (it is not fit that such a Feast should be
   without it:) In Heaven the Saints and Angels are in one Concord,
   singing eternal Halelujah's to Him that sits upon the throne, and to
   the Lamb for ever.

   Do you delight in stately and magnificent Structures? Why in Heaven is
   a house not made with hands, 2 Cor. v. 1. This is a City, whose walls
   are jaspar, whose foundations are precious-stones, whose gates are
   pearl, whose streets are pure gold, Rev. xxi. 18, 19, 21. whose Builder
   and Maker is God, 2 Cor. v. 1.

   Thus you see Heaven is the Comprehension of all Good, the Abstract of
   all Felicity. And your Name is written upon all this; it is all yours,
   as the Apostle says, 1 Cor. iii. 21, 22. All things are yours, whether
   Paul, or Apollos, or Cephas, or the world, or life, or death, or things
   present, or things to come, all are yours.

   Ministers are yours, to Instruct you.

   The World is yours, to Supply you.

   Life is yours, to Prepare you for Heaven.

   Death is yours, to Convey you to Heaven.

   Things present are yours, to Support you in the Way.

   Things to come are yours, to Reward you in the End.

   What then remaineth? but as David adviseth, Be glad in the Lord, and
   rejoyce, ye righteous, and shout for joy, all ye that are upright in
   heart, Psalm xxxii. 11.

   Whatever ye enjoy in the World, yet let your Joy be in God. Have ye
   Riches, Honours, Pleasures, Children, Health, Beauty, Parts? &c.
   Notwithstanding, in this rejoyce not; but rather rejoyce, because your
   Names are written in Heaven.

  THE END
     __________________________________________________________________

The POWER

    OF

                                     GRACE

    IN

Weaning the Heart

    FROM THE

                                     WORLD,

Set forth in a

                                     SERMON

  Preached at the

WEANING

  Of the truly Honourable

WILLIAM VERNY,

   Only SON to the truly Vertuous and highly Honourable the Lady Diana
   Verny.
     __________________________________________________________________

   By the late Reverend
   Mr. MATTHEW MEAD.
     __________________________________________________________________

   LONDON: Printed for Edmund Parker,
   Nath. Hillier, and Daniel Mead. 1707.
     __________________________________________________________________

Prefatory Material
     __________________________________________________________________

Dedication

   MADAM,

   THIS Sermon doth of right intitle it self to your Honour's Tutelage, as
   being ..de by the Word of your Command; who said, Let it be, and it was
   so. The Weaning of your hopeful and only Son, was the occasion of that
   Meeting which this Discourse ..ve a plain and ..ly Entertainment to.
   That as Guests that come upon us uninvited take in good part such as
   they find, if a chearful Look and a hearty Welcome be but the Sauce to
   such Dishes as a Surprize can set upon the Table; so I know your Honour
   liked the Treat, which this Discourse gave you, not the worse because
   it was plain, and ...ch as could be soonest got ready; but the ...ter,
   because of your hearty Welcome, and ...ecially because it was (like
   Jacob's Venison Gen. xxvii. 4.) savoury Meat, such as your ...d loved.
   This an ...tes my Presumption ...set it before your Honour a second
   time for ...r Entertainment; only I wish that I have (like some
   penurious Houswife that ...tches to spend Meat till it will keep no
   longer) kept it so long by me till it hath lost its first savour. I
   must confess it hath hung the Pen nigh half as many Months as thy dear
   Son did upon the Breast. That which relieves me is, that it hath broken
   of your Honour's Commands, it not be called for in Paper: so that it
   being a Free-will-offering, I know your Honour will give it the readier
   Acceptance, though it be otherwise but a mean Present: Yet Goats-hair
   was accepted in the Building of the Tabernacle, Exod. xxxv. 5,6. from
   such has had no better to offer, if it came from a willing Heart.

   Madam, It is for the compleating the Temple of God in your Soul, that
   this Offering is made; and I can truly say, it is with as wiling an
   Heart as ever Israelite offered, from him that brought Goats-hair to
   him that brought Silver and Gold to the Tabernacle.

   One thing that inclined me to a Willingness to put it into your Honours
   hands, was the Use God made it of to my own Soul in the review of it;
   for I can say, I found God teaching my Heart by it, and giving me some
   Experience of that in the Transcribing, which lay only in the Notion in
   delivering: which made me cry out, What rare Christians would Ministers
   be, could we but believe all we Pray, and experience all we Preach.

   Now, Madam, if the Heart of one Christian answers another's (as the
   Wise-Man averrs it doth, Prov. xxvii. 19.) who knows but God may bless
   this plain Sermon into a greater Success upon your Soul than it hath
   had upon mine: I know God hath given your Honour a teachable Heart, and
   a Love to his Word; and what greater Mercy? For where there is a
   teachable Heart, here God will ...l Instruction; and where there is a
   love to Word, there the Soul will bear Instruction. The Lord (whose
   Prerogative it is to teach Hearts of the Children of Men) instruct your
   Honour into this great Duty of Wean-...ess from the World.

   Madam, Would God prosper me into a ...acity of Serviceableness to Your
   Honours ...cious and immortal Soul, I should value self more upon such
   an Happiness, than upon any other I can think of in this World: the
   unparallel'd Acts of Nobleness by which have so often borne witness to
   the Greatness of your Respect to me (which I must ...ays thankfully
   mention) have so far out my Merits, that unless God (who ha not
   Suretiship for his Servants) will ...ise to see Satisfaction made (and
   your Honour may take his Word) I must live die your Debtor.

   Lord make your Honour as good as ...t, that in you Nobility and
   Godliness may ...t together, and Grace and Grandure may each other,
   (this being that which will ...er your Honour truly lovely in the eye
   of and Man;) so prayeth daily and incessantly,

   Madam, Your ever obliged

   and most humble Servant,

   MATTH. MEAD.
     __________________________________________________________________

The Power of Grace in Weaning the Heart from the World

   Psalm cxxxi. 1.

   (The Latter part of the Verse)

   --My Soul is even as a Weaned Child.

   Chrysostom, in his Homily of Evangelical Perfection, commending the
   Grace of Humility, saith, Humility is the Foundation of Christian
   Philosophy. Indeed, it is the Ornament of all the Graces of God's
   Spirit: Grace is the Beauty of the Soul, and Humility is the Beauty of
   Grace.

   Now the Prophet David, being about to commend this Grace to the Saints,
   doth propound himself as an Example of it, in this Psalm; Lord, my
   Heart is not haughty, nor my eyes lofty: neither do I exercise my self
   in great matters, or in things too high for me, ver. 1.

   But what was it that thus humbled David's Heart, and took him off from
   doting upon the World's Grandeur, and from delighting himself in
   present Enjoyments?

   Why God had, by the Power of his Grace, took his Heart off from all
   things here Below, by shewing him the Vanity and Emptiness of them; so
   that he was wholly weaned from them. So he says, ver. 2, I have behaved
   and quieted my self, as a child that is weaned of his mother:--My soul
   is even as a weaned child.

   Doctr. That where the Grace of God takes hold of the Soul, it makes it
   as a weaned Child, to all Worldly things.

   I. In the Discussing this Doctrine, I shall shew you what it is to be
   as a Weaned Child.

   II. Shew you, That there is a great Resemblance between a Weaned Child
   and a Gracious Soul.

   III. Shew you how Grace weans the Heart from all Worldly things.

   1st. What is it to be as a Weaned Child?

   This I shall
   shew, both  { Negatively, and
                 Affirmatively.

   Negatively First, and that in Two things:

   1. It is not to be without the Comforts and Contentments of the World.
   It is possible to have Much of the World, and yet be weaned from the
   World: So had David here; he had Riches in abundance, Honour in
   abundance, for he was advanced to the Throne, he was the greatest Man
   in the Kingdom, and yet his Soul was as a weaned Child. Many may have
   Little of the World, and yet their Hearts not weaned; and many many
   have Much of the World, and yet be weaned from the World.

   2. It is not to Slight and Undervalue our Enjoyments; for they are a
   real Mercy; they are Gifts from above, the noble Effects of the Bounty
   of Providence.

   But Affirmatively.

   This being as a weaned Child, carries three things in it:

   { Content,
     Humility,
     Teachableness.

   1st. Content. To be as a weaned Child, is to be Content in every State,
   in every Condition of Life. Whatever you give a Child, it is content,
   be the Bread whiter or browner, be the Meat hot or cold, be the
   Cloathes finer or coarser. So that to be as a weaned Child, is to have
   a Contented Spirit in every Condition, under every Providence. So had
   David, 2 Samuel xv. 25, 26. If I shall find favour in the eye of the
   Lord, he will bring me again: But if he thus say, I have no delight in
   thee: behold, here am I, let him do to me as seemeth good to him. So
   had St. Paul, Phil. iv. 11, 12. I have learned, in whatsoever state I
   am, therewith to be content. I know both how to be abased, and I know
   how to abound: every where, and in all things I am instructed both to
   be full, and to be hungry, both to abound, and to suffer need. A
   Contented Spirit in every Condition of Life, is a great Mercy.

   2dly. To be as a weaned Child, is to be Humble. None so humble as
   little Children, they do not aim at or aspire after great things:
   Therefore our Lord Christ propounds them to his own Disciples for
   Patterns of Humility, Matth. viii. 4. he calls a little Child, and sets
   him in the midst of his Disciples, and tells them, Whoever shall humble
   himself as this little child, the same shall be great in the kingdom of
   heaven.

   So that to be as a weaned Child, is to be of an humble and lowly
   Spirit. So was David here: Lord, my heart is not haughty; I have
   behaved my self as a child that is weaned of his mother.

   Oh, what an excellent Spirit is this! Solomon tells us, Prov. xvi. 19.
   It is better to be of an humble spirit with the lowly, than to divide
   the spoil with the proud. And in Prov. xxix. 23. he says, A man's pride
   shall bring him low, but honour shall uphold the humble in spirit.

   3dly, To be as a weaned Child, is to be Teachable. None so Tractable,
   none so Teachable, as Children. Isa. xxix. 8. Whom shall he teach
   knowledge? and whom shall he make to understand doctrine? they that are
   weaned from the milk, and drawn from the breasts.

   To be a weaned Child, is to be Teachable: Naturally we are the most
   Unteachable Creatures in the World. How will you Teach one that can
   neither See, nor Hear, nor Understand?

   This is the very Case of every natural Man.

   1. He is blind and cannot see, 2 Cor. iv. 4. The God of this World hath
   blinded the Minds of them which believe not, lest the Light of the
   glorious Gospel of Christ, who is the Image of God, should shine into
   them.

   2. He is deaf and cannot hear, Psal. lviii. 3, 4. The Wicked are
   estranged from the Womb, they are like the deaf Adder that stoppeth her
   Ear.

   3. He is sottish and foolish, and cannot Understand, Romans iii. 11.
   There is none that understandeth, there is none that seeketh after God.

   And therefore, a teachable frame of Spirit is a special Mercy of God,
   it is one of the great Blessings of the New Covenant. They shall all be
   taught of God, John vi. 45. and they shall all know me from the least
   to the greatest, Jeremy xxxi. 34.

   An unteachable Heart is a great Judgment. This was Pharaoh's Judgment;
   no Councel, no Message, no Reproof, no Warning, no Plague could soften
   him. When the Lord designs to bring Judgment upon a Soul, then he gives
   it up to an unteachable frame, Isaiah vi. 9, 10, 11, 12. v. 9. Go tell
   this People, hear ye indeed but understand not; and see ye indeed, but
   perceive not, ver. 10. make the Hearts of this People flat, and make
   their Ears heavy, and shut their Eyes, lest they see with their Eyes,
   and hear with their Ears, and understand with their Heart, and convert,
   and be healed.

   v. 11. Then said I, Lord, how long? and he answered, Until the City be
   wasted without Inhabitant, and the Houses without Man, and the Land be
   utterly desolate.

   12. And the Lord have removed Men far away, and there be a great
   forsaking in the midst of the Land.

   And when the Lord intends good to a Soul, he gives a tractable
   Teachable frame of Spirit; a seeing Eye, a hearing Ear, an
   understanding Heart.

   Thus you see, what it is to be as a weaned Child.

   To be content, to be humble, to be teachable.

   2. I will shew you that there is a great Resemblance between a weaned
   Child and a gracious Soul.

   You may consider a weaned Child Three Ways:

   1. In regard to its Infirmities.

   2. In regard to its manner of weaning.

   3. In regard to its Disposition.

   1st. In regard to its Infirmitys; What is weaker than a weaned Child?
   What Creature more helpless, more feeble?

   It cannot feed it self.

   It cannot defend it self.

   It cannot govern it self.

   1. It cannot feed it self. If it be not suckled, it must be fed: if it
   hath not the Breast, it must have the Spoon: it cannot feed it self
   without the hand of the Mother or Nurse.

   It is the same, in a spiritual sense, with the gracious Soul; if it be
   weaned, yet it must be fed; If it be weaned from the Earth, it must be
   fed from Heaven; If it be weaned from the Creature, it must be
   nourished from the Promises.

   Every Believer depends upon God for feeding, yea, for natural Bread;
   and therefore we pray, Give us this day, our daily bread, Matth. vi.
   11. Much more do we depend upon God for spiritual supports, for Soul
   refreshments: for it is he that fills the hungry with good things, Luk.
   i. 53.

   There are three things which are the peculiar Privileges of Believers:

   1. To be Born of God.

   2. To be Taught of God.

   3. To be Fed of God.

   They are born of God by the power of the Word.

   Taught of God by the Precepts of the Word.

   Fed of God by the Promises of the Word.

   2dly. A weaned Child cannot defend it self. The security of an Infant
   lies in the Care of the Parent. Though the Breast doth feed it, yet the
   Arms must guard it: It is liable to many Harms: Set it down, and leave
   it alone, and what will become of it? It falls into the Fire, or into
   the Water; into one Mischief or another.

   It is so with a Child of God; he cannot preserve himself, no not a
   moment: The greatest measure of Grace attainable will not do it. If God
   should set up a Believer with a stock of Grace, and then leave him to
   trade for himself, how quickly would he prove Bankrupt, and perish!

   Alas! Grace is a mutable thing: though it shall never perish, yet in
   its own nature it is perishable. I have three Witnesses to prove it.

   1st. That which is subject to decay in part, is subject to decay in
   whole: But Grace is subject to decay in part. Revel. ii. 4, 5. I have
   somewhat against thee, because thou hast left they first love: Remember
   therefore from whence thou art fallen, and repent, and do thy first
   works. Did not the Church of Ephesus decay in Grace here? And in Revel.
   iii. 2. Be watchful, and strengthen the things which remain, that are
   ready to die. Is not here a sad Decay of Grace?

   2dly. Whatever is a Creature, may perish. Now Grace is a Creature of
   God, as all other things are; it is indeed the noblest and best of
   Creatures; yet it is but a Creature: and all Creatures have a principle
   of perishing in them; and therefore Grace, considered in it self, may
   perish.

   3dly. If ever Grace did perish, then it may perish. But there was a
   time when Grace did perish. Did not the Angels that fell, lose their
   Grace? Did not Adam, in Paradise, lose his? These had true Grace, and
   yet they fell from it.

   By the same Reason that a Believer falls gradually when God withdraws
   himself, by the same Reason he would fall finally if God should leave
   him to himself.

   It is not from anything in us that we stand and are preserved, but from
   without us; yea, from above us; even from the Power of God: So saith
   the Apostle, 1 Pet. i. 5 We are kept by the power of God, through
   faith, to salvation. It is, you see, Grace held to us, that causeth
   Grace to hold out in us. Faith lays hold on God's Power to be kept, and
   we are kept by the Power of God through Faith.

   A Christian hath the Stream of Grace flowing in him; but God is the
   Spring of Grace ever flowing for him, and overflowing to him: And if
   the Spring should be shut up, the Stream would soon fail. All my
   springs are in thee, Psal. lxxxvii. 7.

   It is renewing Grace that changes us, or else we had never stood: It is
   supporting Grace that keeps us, or else we had quickly fell. This David
   averreth in the 66th Psalm, Verse 9. He holdeth our souls in life, and
   suffereth not our feet to be moved.

   Consider but two things, and you will say, it is impossible a Believer
   can preserve himself:

   1st. The Power of indwelling Lust and Corruption. There is not only
   much of the Presence of Sin in every Believer, but much of the Power of
   Sin also.

   Though where Grace is wrought, there the Power of Sin is much abated;
   yet it is not utterly removed: though the reigning Power be destroyed,
   yet Sin hath a raging Power still; and this too too often captivates
   the best of Saints: a Paul himself will find it, notwithstanding all
   his Grace. See Rom. vii. 21, 23.

   I find then a law, that when I would do good, evil is present with me.

   I see another law in my members warring against the law of my mind, and
   bringing me into captivity to the law of sin which is in my members.

   Now if so holy a Saint of God as Paul was, complains thus; what
   Complaints may we make, whose Corruptions are many and strong, and
   whose Grace is little and weak?

   Suppose you should put a spark of Fire into the Sea, would it not
   quickly be quenched? Why our Grace is but like a spark of fire in the
   midst of a Sea of Corruption, and therefore would quickly be quenched
   if God did not preserve it alive.

   2dly, Consider the Frequency and Strength of Temptation. The greatest
   degree of Grace will give us no immunity from Temptation; for the Lord
   Jesus Christ had no sin, and yet was assaulted by Satan; and therefore
   the Servant must not look to be above his Lord.

   Satan's great Design is to Destroy the believer's Grace; yea, and he
   would do it, if the Lord should not hold him in, and hold us up.

   There is a great Strength in every Temptation.

   Partly as being managed by so Potent, and Subtle an Enemy.

   Partly as being suited to our remaining Corruptions. Tho' when the
   Devil came to Christ, he found no Sin in him, nothing for Temptation to
   Work upon; yet when he comes to Christians, he finds much in them. Much
   Pride, much Worldly Love, much Lust, much Carnal Concupiscence, much
   Unbelief, much Deadness of Heart, much Unprofitableness, &c. and this
   is the Matter he Works upon.

   When Satan surrounds us without, Sin is Ready to surprize us within:
   When Satan besets us, Sin is ready to betray us; and therefore if the
   Lord put not underneath his everlasting Arms, we cannot stand.

   So that you see the gracious Soul is unable, like the weaned Child, to
   defend it self. The Lord is his defense. Isa. iv. 5.

   3dly. A weaned Child is not able to govern it self: it is destitute
   both of Strength and Wisdom.

   And so it is with every Believer: he is not able to direct his own
   Actions; he cannot govern his own Thoughts; he hath not the least
   Self-sufficiency. So says Agur of himself, Prov. xxx. 2, 3. Surely I am
   more brutish than any Man, and have not the understanding of a Man.

   And therefore David seeing this, betakes himself to the Lord for
   Counsel and Guidance, Psal. xxxi. 3. For thy name-sake lead me and
   guide me. And God promises to guide them, Isa. xlii. 16. I will bring
   the blind by a way they know not, I will bring the blind by a way they
   know not, I will lead them in paths that they have not known, I will
   make darkness light before them, and crooked things strait: These
   things I will do, and not forsake them.

   Now there are two ways especially whereby the Lord doth direct and
   guide his People:

   1st. By the Counsels of his Word, Psalm lxxiii. 22, 23, 24.

   So foolish was I, and ignorant, I was as a Beast before thee, Ver. 22.

   Nevertheless, I am continually with thee, thou hast holden me by my
   right-hand. Ver. 23.

   Thou shalt guide me by thy counsel, and afterward receive me to glory.
   Ver. 24.

   The Word of God is the best Counsellor; and therefore David betakes
   himself to it for Guidance and Direction, Psal. cxix. 24, Thy
   Testimonies are my delight and my counsellors. In the Hebrew it is, The
   Men of my counsel.

   David was a King; and therefore, no doubt, had the wisest Men of the
   Nation to be of his Council. We read of Hushai, and others, Men of
   great Parts and Prudence, that were his Council: but yet he hearkned
   more to the Word of God than to all his Counsel besides. Thy Statutes
   are my Counsellors.

   We should follow the Counsels of the Word in all things, and make it
   the Guide of our Way: so good David did: Thy Word is a light to my
   feet, and a lamp to my paths, Psalm cxix. 105. For,

   1st. It is the safest Counsel: We may, and too often do, err in
   following the Counsels of others: for Man's Wisdom is short-sighted;
   the blind lead the blind, and both fall into the ditch. But we can
   never err or miscarry in following the Counsels of the Scripture.
   Solomon says, Prov. ii. 10, 11. When Wisdom entereth into thine heart,
   and Knowledge is pleasant unto thy soul, Discretion shall preserve
   thee, Understanding shall keep thee. And speaking of the Commandment in
   the 6th chapter, says he, Ver. 21, 22, 23. Bind it upon thy Heart; and
   when thou goest it shall lead thee, when thou sleepest it shall keep
   thee, and when thou awakest it shall talk with thee. For the
   Commandment is a lamp, and the Law is light, and Reproofs of
   Instruction are the way of life.

   2dly. It is the most profitable Counsel. It steads the Soul in all
   Concerns of Life: yea, the Happiness and Salvation of the Soul is the
   sure issue of following the Counsels of the Word. See what an Account
   David gives of the Word, in Psalm xix. from the 7th to the 11th Verse.
   The law of the Lord is perfect, converting the soul. Ver. 7.

   The Statutes of the Lord are right, rejoycing the heart: the
   Commandment of the Lord is pure, inlightning the eyes. Ver. 8.

   The Fear of the Lord is clean, enduring for ever; the Judgments of the
   Lord are true, and righteous altogether. Ver. 9.

   More to be desired are they than Gold, yea, than much fine Gold;
   sweeter also than Honey, and the Honey-comb. Ver. 10.

   Moreover, by them is thy Servant warned; and in keeping of them there
   is great reward.

   O what a Mercy it is to be under the Guidance of the Word of God!

   2dly. God guides his People by the Counsels of his Spirit. Joh. xvi.
   13. When the spirit of Truth is come, he will guide you into all truth.

   The Spirit of the Lord is called a Spirit of Counsel. Isa. xi. 2.

   How happy is the Condition of God's people, that have the Word and the
   Spirit to guide them! The Word without the Spirit cannot, the Spirit
   without the Word will not guide us. The Word is a Light without us, the
   Spirit is a Light within us: The Word propounds the Way to walk in, the
   Spirit enables the Soul to walk in that Way. Blessed are they whom God
   thus guides.

   Thus I have shewed you how the state of a Believer resembles that of a
   weaned Child, in regard of its Infirmities.

   II. There is a Resemblance also in regard to its Manner of Weaning; and
   that in three particular Circumstances:

   1st. Many when they wean a Child from the Breast, will rub Wormwood, or
   some bitter and unpleasant thing, upon the Pap, to create a loathing in
   the Child to that it was so fond of before: and so the Bitterness of
   the Taste makes the Child forsake the Breast.

   Now in this the Soul of a Believer is as a weaned Child. The Breast of
   the Creature is that which naturally Man lies at; for natural Man
   fetches all his Comfort from sensual things, and savours only earthly
   things.

   Now, when the Lord designs to work Grace in the Heart, and redeem a
   Soul to himself, he ever weans it first from the World. Psal. xlv. 10,
   11. Hearken (O Daughter) and consider, and incline thine ear; forget
   also thine own People, and thy Father's House: so shall the King
   greatly desire thy Beauty.

   Now, the Difficulty of Conversion lies here, in taking the Heart from
   the Creature, and placing it upon God: for in the Fall we turned from
   God to the Creature, and in Conversion-work the Heart is turned from
   the Creature to God again.

   Now because (I say) this is difficult, for the Creature is loth to
   leave the Breast of carnal Enjoyments where it hath sucked in such
   sensual Delights so long: Therefore the Lord, when he would wean the
   Soul from things below, he rubs Wormwood upon the Breasts of all our
   Comforts, and imbitters all our Enjoyments; so that though we seek for
   Satisfaction, yet we shall find none.

   This was the way of God's dealing with the Prodigal Son. The Parable of
   the Prodigal is to represent to us the State of every Natural Man.

   Now, it is said, Luke xv. 14. that when he had spent all, there arose a
   Famine in the Land; and this brought him home to his Father's house,
   Ver. the 20th.

   God is never better to us than when the Creature is most bitter to us:
   He famishes all the Gods of the Earth that Men may be brought to
   worship him, Zeph ii. 11.

   Thus God dealt with Israel, Hos. ii: 6, 7. I will hedge up thy way with
   thorns, that she shall not find her paths: And what then? Then shall
   she say, I will go and return to my first Husband, for then was it
   better with me than now.

   God has two Hedges which the Scripture takes notice of:

   The Hedge of his Protection, that you read of Job i. 10. Hast not thou
   made an Hedge about him, and about his House, and about all that he hat
   on every side?

   The Hedge of Affliction, that you read of here: I will hedge up her way
   with thorns.

   Now the Lord make use of both these Hedges.

   The Hedge of God's Protection, that is to keep his People from Danger.

   The Hedge of Affliction, that is to stop them that wander.

   The Hedge of Protection is to keep them in God's way.

   The Hedge of Affliction is to keep them out of Sin's way.

   The Hedge of Protection is to keep them from Suffering.

   The Hedge of Affliction is to keep them from Sinning, and to put them
   upon returning.

   So it was with Israel here; when God had hedged up her way, that, she
   could not find her Paths, nor overtake her Lovers, then she cries out,
   I will return to my first Husband, for then it was better with me than
   now.

   It is a great Mercy for God to wean a Soul from the World; for it never
   suffers greater Loss than when it forsakes God to live upon the
   Creature: This is to regard lying Vanity, and so forsake our own
   Mercies, as the Prophet expresseth it, Jonah ii. 8. It is going out of
   God's Blessing into the warm Sun, (as our Proverb hath it) forsaking
   the living Fountain, to quench our Thirst from a broken Cistern, Jer.
   ii. 13.

   By our Excesses in Creature-Enjoyments, Reason is commonly drowned in
   Sense, and Judgment extinguished in Appetite. The excessive letting out
   our selves to sensual Fruitions, is both a Sin and a Punishment; while
   thereby we lose both God, and the Creature, and our selves at once.

   Now, when the Lord weans a Soul from the World, he doth imbitter the
   World to the Creature; either by some Affliction, or by some
   Disappointment in the Creature, which makes the Soul look out for more
   pure and lasting Satisfactions in Christ.

   In a time of outward Prosperities, we are all Martha's Children,
   carried away too much with the World; but when God imbitters our Cup,
   then, with Mary, we look more after the one thing necessary, and mind
   the chusing the better part.

   So long as we are full of the World, the Lord Christ can find no room
   in our Hearts: present Comforts have gotten Possession, and thrust him
   out.

   As it was when he was born, there was no Room for him in the Inn: that
   was taken up with other Guests; therefore Christ must be laid in the
   Manger, in an Out-room.

   Truly, thus it fares with the Lord Jesus Christ in the World still: the
   most of us lay him in the Manger, in an Out-room to this very Day.

   Pray deal plainly with God and your own Souls, and tell me, What
   Entertainment do you give to the Lord Jesus when he comes to your Souls
   in an Ordinance, and offers to make his Abode with you, for so he doth:
   Revel. iii. 20. Behold I stand at the door and knock; if anyone Man
   open to me, I will come in and sup with him, and he with me.

   Now, how do you treat the blessed Jesus? Where do you lay him? in the
   Inn, or in the Out-room? I mean thus: Do ye receive him into your
   Hearts and Affections? or, Do ye take him only into the Out-room of an
   empty Profession?

   Truly, a lifeless, graceless Profession of Christ, is only a laying him
   in the Out-house; but a hearty embracing of, and a holy Affection to
   Christ, this is taking him into the Inn.

   Now when God, by any Providence, doth imbitter the Creature to us, then
   this makes us remove Christ out of the Manger into the Inn; out of a
   lifeless Profession into our Hearts and Affections.

   2dly. When a Child is weaned, the Nurse is many times hid, or put away,
   or removed, that the sight of her may not make the Child to cry for the
   Breast.

   So the Lord many times strips a Man of the World, takes from him his
   Enjoyments, all his Comforts, meeely to wean his Heart from the World.

   3dly. When a Child is weaned, the nature and kind of its Food is
   changed; he is fed with stronger Meat.

   Now in this also the Resemblance holds: the Soul of a Believer is as a
   weaned Child: He hath another kind of Subsistence, and lives upon other
   kind of Comforts than he did before.

   As Christ says, I have Meat to eat which ye know not of, John iv. 32.
   so hath every Believer Comforts to live upon which the World knows
   nothing of: A stranger doth not intermeddle with his joy, Prov. xiv.
   10. As,

   1st. He hath the Comforts of the Promises: When God brings a Soul into
   a state of Grace, he brings him from living upon the Creatures, to live
   upon the Promises. And which is best, think ye, to live upon the
   Creature, or to live upon the Promise?

   The Creature dies; but the Promise lives.

   The Creature is Yea and Nay; the Promise is Yea and Amen.

   The Creature is deceitful; but the Promise is sure and faithful.

   The Creature feeds but Sense; the Promise fills the Soul.

   The Creature is but a scanty Good; the Promise travails with all Good.

   He who lives upon the Promise lives by Faith; and the Life of Faith is
   the only Life in the World.

   1st. It is the only safe and secure Life. As the weak Ivy secures it
   self by twisting about the great Oak; so the weak Christian secures
   himself by cleaving to the great God. His place of Defence shall be the
   munition of Rocks; Bread shall be given him, his Waters shall be sure.
   Isaiah xxxiii. 16

   The Life of Sense is full of Disappointments, like a deceitful Brook.
   Job vi. 15.

   Sisera runs to Jael to save him, and she destroys him: he lays his Head
   in her Lap, and she nails it to the ground. Judges iv. 21.

   2dly. It is the only quiet Life. The Life of Sense is full of
   distracting Cares and Vexations: the Soul is never quiet till it draws
   off from Sense to live by Faith; till it cries out with David, Return
   to thy rest, O my Soul. Psal. cxvi. 7.

   The Philosopher tells us, if we could live in the Upper Region, there
   we should enjoy a perpetual Calm: there are no Storms, no Winds, no
   Tempests; these are only found in this Lower Region: Nearer the Sun it
   is not so.

   Sense is as the Lower Region, where there is nothing but Storms, and
   Shakings, and Vexations. Could we, by Faith, live in the Upper Region,
   and have the Moon under our feet; could we live above the World, by
   Faith in God, resting in the Lord Jesus Christ; we should enjoy a
   perpetual Calm there. In me ye shall have Peace. John xvi. 33.

   3dly. It is the only sweet and comfortable Life. The Life of Sense,
   like a smoaking Chimney, causes many a wet eye: When we live by Faith,
   then the Fire burns clear; but when we live by Sense, then the Chimney
   smoaks.

   Is it not a sweet Life, to fetch all our Waters from the Fountain? Thus
   Faith doth. Sense drinks out of the muddy Chanel, but Faith goes to the
   Well-head. All my springs are in thee. Psalm lxxxvii. 7.

   Is it not a comfortable Life to be fixed amongst all the Changes and
   Mutations that are in the World? Why Faith fixes the Soul upon God, and
   in that Fixation it is safe. He shall not be afraid of evil-tidings,
   his heart is fixed trusting in the Lord. Psal. cxii. 7.

   Is it not a comfortable Life to live free from all Burdens in the
   World? There are but two sorts of Burdens;

   The Burden of Sin and Guilt.

   The Burden of Care and Trouble.

   Now Faith takes off both these, and frees the Soul from the one and the
   other.

   It takes off the Burden of Guilt, by resting upon Christ and his
   Righteousness.

   And it takes off the Burden of Care and Trouble, by resting upon God
   and his Providence.

   Ah (my beloved) there is no comfort to be compared to the comfort of
   believing; no Life to be compared to the Life of Faith. We may talk of
   Comfort, but till we come to live by Faith we shall never taste of
   Comfort.

   4ly. It is the only Christian Life. Sense makes a Beast, Reason makes a
   Man, but Faith makes a Christian. We are no farther Christians, than as
   we can live upon Christ in all Conditions.

   5ly. It is the only honourable Life. The World's Honour is but an
   imaginary thing, a meer Bubble, compared with the Honour that Faith
   leads the Soul into.

   Is it not an Honour to have the King's Ear at pleasure, without tracing
   the tedious Climax of Court-accesses, as Strangers must?

   Why, the Believer (as I may speak it with Reverence) hath the Command
   of God's Ear. Concerning the work of my hands, command ye me. Isa. xlv.
   11.

   Is it not an Honour to be of the Blood-royal, to be born of God? We are
   very apt to value our selves upon the Nobleness of our Descent and
   Birth.

   Why, the Believer is born of God. John i. 11, 12. They are of the
   Blood-royal, of the Off-spring of God.

   Is it not an Honour to live with God? Why Believers live with God, and
   walk with God, and have Fellowship with God here; and shall have an
   eternal Fellowship with God in Heaven hereafter. Such honour have all
   his Saints.

   6ly. It is the only lasting Life. The Stability of all sorts of Lives,
   is according to their Principles and Causes. The Life which depends
   upon a failing Cause is a fading Life; and the Life which depends upon
   a constant Cause is an abiding Life.

   Now the Life of Faith, proceeds from a living Principle; the Grounds of
   it are in God and Christ, and the Promise, no Change reaches to these.

   Our Comforts may change, but Christ never changes; Yesterday, and to
   day, and the same for ever, Heb. xiii. 8.

   The Creature may change, but God changes not: I am the Lord that
   changes not. Mal. iii. 6.

   The Promises are unchangeable: They are not yea and nay, but yea and
   Amen in Christ, 2 Cor. 1:20.

   Now Faith must needs be a lasting Life, that hath such lasting Grounds
   and Principles.

   The Life of Sense is a fading decaying Life, it lives upon fading
   Objects: a Man hath Friends and delightful Relations, and these chear
   and refresh his Spirits; but anon they die, and drop into the Dust, and
   then his Spirits sink: they go down to the Pit, and his Heart breaks
   for want of Comfort.

   But the Soul that lives by Faith can never be at a loss.

   What can he lack who hath him who is all? And what can he lose who hath
   him who knows no change at all?

   The Mariner, when he puts forth to Sea, quickly loses a sight of Land;
   but though he sails never so far, yet he never loses a sight of Heaven.

   Thus the Soul of a Believer is as a weaned Child in this sense also: it
   lives upon other kind of Comforts than it did before, viz. the Comforts
   of the Promises.

   2. I might add, That the Believer lives upon the Comforts of the
   Ordinances. I sat under his shadow with great delight, and his Fruit
   was sweet to my taste. Cantic. ii. 3.

   3. He lives upon the Comfort of Experiences: Psalm lxxiv. 14. Thou
   breakest the heads of Leviathan in pieces, and gavest him to be Meat to
   the People inhabiting the Wilderness.

   Leviathan here, is meant of Pharaoh and all his Host: When God drowned
   him and all the Host of the Egyptians in the Red Sea, then he brake
   Leviathan's Head: And God is said to give him to be Meat to his People
   in the Wilderness, in that the Experience they had had at the Red Sea,
   of the wonderful Care and miraculous Doings of God for them and their
   Deliverance, was intended to be Food for their Faith, that by this
   Experience they might learn to live upon God in Wilderness-straits.

   4. He lives upon the Comfort of the Divine Presence. Thou shalt make me
   glad with the light of thy countenance.

   This is the Food that the weaned Soul hath to feed on,

   { Promises.
     Ordinances.
     Experiences.
     The divine presence.

   3dly. There is a Resemblance between a weaned Child and a Believer, in
   regard of its Disposition and Affection.

   As for instance,

   Take a weaned Child, and lay it to the fullest and fairest Breast, and
   it will suck no more; it turns from it, and loaths it as much as
   heretofore it loved and delighted in it.

   Now in this the gracious Heart is as the weaned Child: The fullest
   Breast of Creature-comforts and sensual Delights cannot allure it: and
   why? Because it hath chosen God for its chiefest good, and therefore
   cannot be better. Whom have I in Heaven but thee? And there is none
   upon Earth I desire in comparison of thee. Psal. lxxiii. 25.

   The Soul sees a greater beauty in God, than in all worldly Comforts; it
   tastes a greater Sweetness in communion with the Lord Christ, than in
   all worldly Friendships and Fellowships.

   So did David; and therefore he cries out, One day in thy Courts is
   better than a thousand elsewhere, Psalm lxxxiv. 10. So did Jacob; and
   therefore tells his Brother, God has dealt graciously with me, and I
   have enough. Gen. xxxiii. 11. In the Hebrew it is, I have all. He that
   hath an Interest in God, hath all; all that the Soul can want, or the
   Heart can wish. No man having drank this old Wine desireth new, for he
   saith the old is better, Luke v. 39.

   III. I will shew you briefly, how Grace doth wean the Heart from all
   worldly things.

   By a threefold Efficiency.

   1st. Grace sets up a Light in the Soul, which discovers the true Nature
   of things: Every natural Man is in Darknes:. a graceless state is a
   state of Darkness. Now in Darkness the Vanity, Emptiness,
   Insufficiency, and Unsatisfactoriness of worldly things to the Soul of
   Man, cannot be discovered.

   Grace is Light in the Understanding, as well as Holiness in the Will;
   and by this Light the Soul is able to pass a right Judgment of things,
   to distinguish between seen and unseen Good, between perishing and
   durable Comforts; to discern between things that differ. The spiritual
   Man judgeth all things, the Apostle says in the first Epistle to the
   Corinthians, chap. 2. ver. 15.

   2dly. Grace has a farther Efficiency upon the Heart, and that is this:
   It extinguisheth and removes that out of the Soul which makes the
   things of the World to be our chief good.

   There is that in every carnal Man that propounds to the Soul somewhat
   below God as its chief Good; and that is, the sensual Mind: and by this
   the Will is misled, and the Affections misplaced; and the World is
   preferred, and God left out.

   Now by a work of Grace in the Heart, the sensual Mind is extinguished,
   the Old-Man is put off, that which savours only the things of the Flesh
   is abated and removed.

   3dly. Grace elevateth the Soul above sensual Objects, to live upon more
   real, more suitable Comforts; Grace to live upon God, to lay up
   Treasure in Heaven, to fetch its Refreshments from the Fountain of
   divine Fullness: and how easily is that Soul weaned from all earthly
   Enjoyments, that hath learned to fetch all its Comforts from Heaven?

  THE APPLICATION.

   Use 1. Shall we now improve this Doctrine to the use of Tryal? Shall we
   be serious in this matter, and call our Hearts to a strict account of
   what we experience of the Power of God upon our Souls in weaning them
   from things below?

   There is the greatest Reason in the World that moves me to urge this
   Duty upon you. For,

   1. There is no greater Duty incumbent upon a Christian, than frequent
   Tryals of Self and State by the measure of present Truths. When the
   Word of the Lord is spoken, and Truth discovered, then to bring it home
   to the Heart, and try our Spirits and Condition by it, this is a great
   Duty. This is the meaning of that in the second Epistle to the
   Corinthians, chap. 13. ver. 5. Examine your selves, whether ye are in
   the Faith; prove your own selves. And that in Galatians vi. 3, 4. If
   any man thinks himself to be something when he is nothing he deceives
   himself: But let every man prove his own work, and then shall he have
   rejoycing in himself alone, and not in another.

   2dly. Herein doth the Vitality and Power of Godliness formally consist.
   It is not what we profess outwardly, but what we are inwardly, that God
   looks at. Rom. ii. 29. He is a Jew which is one inwardly.

   Many profess much, pretend to great measures of Mortifiedness, and
   Weanedness from worldly things; but look upon them in their
   Conversations, follow them into the World, and none are more carnal,
   more vain than they.

   3dly. We can never be able to adjust our Claim to a Work of Grace,
   unless we are able to satisfy our selves in this point. There is no
   greater, no surer Evidence of a Work of Grace in the Heart, than
   Weanedness of Soul from present things.

   4. If we be not brought into this weaned state by the Power of Grace
   here, we shall be shut out of Heaven hereafter. Will you hear what our
   Lord Christ says in the case? Then see Matth. xviii. 3, 4. Verily
   except ye be converted, and become as little Children, ye shall not
   enter into the Kingdom of Heaven. Ver. 3.

   Except ye be converted: is that all? No, but ye must become as Little
   Children, in Meekness, Humility, Self-denial, Weanedness. So says the
   next Verse; Whoever shall humble himself as this little Child, the same
   is greatest in the Kingdom of Heaven.

   It is one thing to be converted, it is another thing to become as
   little Children, to be wrought into a childlike Disposition. This is
   the true Qualification, the proper Fitness of the Soul for Glory: No
   Weanedness, no Blessedness.

   Is there not then great Reason for my urging you to this
   Self-examination?

   Let us therefore to the Touchstone: that is not true Grace that will
   not endure Tryal.

   Put the Question: Is my Soul as a weaned Child? Am I under the Weanings
   of God, or am I not?

   Quest. Now you will say, How may I know whether my Soul is under the
   Weanings of God? whether I am weaned from the World or not?

   Answ. In Answer to this, I shall lay down some Rules to try your selves
   by:

   1st. To have heavenly Affections amidst earthly Possessions, this is a
   sign of a weaned Heart.

   2dly. To reckon our Happiness, our Riches, rather from divine Fruition
   than from any worldly Accommodation, this is a sign of an Heart under
   the Weanings of God. David was a King, a great Man; but he doth not
   reckon this his Happiness; no, but from his Interest in God. Psalm xvi.
   5, 6. The Lord is the portion of my Inheritance, and of my Cup, thou
   maintainest my Lot. And what then? The lines are fallen to me in
   pleasant Places. I have a goodly Heritage."

   3dly. What do we most desire; most hunger after? This shews whether we
   are weaned or not.

   The sucking Child cries for the Breast: whatever you offer it, or put
   into the hand, nothing can quiet it till it is laid to the Breast.

   Now, what is it that quiets our Minds, that satisfies our Desires
   soonest? If it be worldly Pleasures, worldly Comforts, worldly Honors,
   &c. then our Hearts are not weaned.

   4. To bear worldly Evils, worldly Troubles, worldly Losses, with a holy
   Quietness and Satisfaction of Spirit; this is a sign of a weaned Heart.
   Heb. x. 34. Ye took joyfully the spoiling of your Goods, knowing in
   your selves that ye have in Heaven a better and an enduring Substance.

   5thly. To chuse Holiness with Affliction and Loss, rather than Sin with
   Pleasure and Preferment; this is a sign of a weaned Heart. Thus did
   Moses, Heb. xi. 24, 25, 26.

   Ver. 24. By Faith Moses, when he was come to Years, refused to be
   called the Son of Pharaoh's Daughter.

   Ver. 25. Chusing rather to suffer Affliction with the People of God,
   than to enjoy the Pleasures of sin for a season;

   Ver. 26 Esteeming Reproach for Christ greater Riches than the Treasures
   of Egypt; for he had respect to the Recompence of reward.

   The Whore, in Revel. xvii. 4. is said to have a golden Cup in her hand
   full of Abomination, and Wine of her Fornication: that is, full of
   abominable Doctrines and adulterated Worship, denying God's Ordinances,
   and bringing into the Church Ordinance of her own.

   This her Cup is full of; ay, but yet the Inhabiters of the Earth are
   said (Ver. 2.) to be made drunk with the Wine of her Fornication. How
   so? Why meerly because it comes out of a golden Cup: the Whore gives it
   in a Cup of Gold: it leads to Honours and Preferments in the Church,
   and in the World, and therefore the Inhabiters of the Earth cannot be
   weaned from this Cup.

   6thly. To be able by Faith to overcome all the Smiles and Frowns of the
   World; this is another sign of a weaned Heart.

   Now can ye do this?

   When the World smiles upon us with its Splendours, Honours, Riches,
   Pleasures, Delights and Glories; can we then look upon all these as
   mean and abject things in comparison of Christ? Can you look through
   all this to the Righteousness of Christ? as that noble Marquis
   (Galeacius Caracciola) did, Their Money perish with them that count all
   the Gold in the World worth one days Communion with Jesus Christ.

   Or, when the World frowns upon us with Crosses, Losses, Sufferings,
   Reproaches, &c. Can we then overcome it by laying aside carnal Fear, by
   Patience in Tribulation, by looking upon Afflictions and Sufferings for
   Christ as our Honour and Happiness; by eying the invisible God in all,
   as Moses did? Hebr. xi. 27. He endured, as seeing him who is invisible.

   Use 2. Are your Souls under the weanings of God? Then there is a double
   Duty incumbent upon you from this Doctrine.

   Duty 1. Bless the Lord, magnify the Riches of his Mercy, in calling and
   taking your Hearts off from the World.

   It is said in Genesis, Chap. 21. Ver. 8. that the Child (speaking of
   Isaac) grew, and was weaned: and Abraham made a great Feast the same
   Day that Isaac was weaned.

   It is not said, that the Child was born, and Abraham made a Feast:
   indeed that was not so proper a time, because then the Mother was in
   Weakness and Grief.

   Nor is it said the Child was circumcised, and Abraham made a Feast: nor
   was that so proper a time, because then the Child was sore and in
   Grief; but the Child was weaned, and Abraham made a Feast. This seems
   the proper time, because now Father, and Mother, and Child, might all
   rejoyce together.

   There was, no doubt, a Mystery wrapt up in this Feast of Abraham: and
   what was that? Why the Mystery is this.

   Believers, who are the Seed of Abraham, should rejoyce in the Lord when
   the Soul is become spiritual, and weaned from carnal Desires.

   To have the World, and yet be weaned from the World; to possess it, and
   yet not to be possessed by it; this is a great Mercy.

   It is an easie matter to profess Weanedness from the World, where but
   little of the World is enjoyed; it is a common thing for them that are
   poor to declaim against Riches and Greatness. I would not be in their
   Condition, says one. I would not be under their Temptations for all
   they enjoy, says another, I would not have that to answer for as they
   have, says a third; for as they are great, so they are proud,
   high-minded, and covetous. Thus it is usual for the Poor to envy the
   rich.

   But to live above all, amidst the enjoyment of all, this is the
   greatest Mercy in the World.

   To see no Greatness in anything but in the great God, no Beauty in
   anything but Holiness, no Glory in anything but Christ, no Goodness in
   anything but Religion; O what a Mercy is this! How few can look through
   worldly Greatness to this Prospect! and therefore not many mighty, not
   many noble, are called &c. 1 Cor. i. 26.

   Duty 2. Labor to wean others from the World; as Christ said to Peter,
   When thou art converted strengthen thy brethren, Luke xxii. 32. So when
   converting Grace hath took hold of thy Heart, labour to convert others:
   When the Lord hath shewed thee the Vanity of things below, endeavour to
   lead others into this Prospect: Is thy Soul weaned? strive that others
   may be weaned. O what Honour might you bring to God upon this account!

   We preach of the Vanity and Emptiness of the World; but alas! few
   believe our Report. They say we know nothing of the Grandure, Honour,
   and Glory of it in our selves: God placed us below it, and laid our Lot
   in a narrow compass; and therefore we envy it to those who enjoy it,
   because we want it.

   But when such whom God hath advanced to Greatness in the World shall
   yet live above it, and prefer the Interest of Religion, and the
   honouring of God, before all worldly Grandure; this will carry a strong
   Conviction with it to the Consciences of others.

   Therefore endeavour to be instrumental to wean others, especially
   Relations: Labour that they that are near to us may not be far from
   God; and chiefly our Children, whose Souls God will more immediately
   require at our hands.

   The Lord hath graciously given Your Honour a Child, a Son: you have
   taken great care to wean him from the Breast, and the Lord hath blessed
   your Care in it: And if Your Honour would be thoughtful and prayerful
   about weaning him from worldly Lusts, would not the Lord bless that
   Care too?

   A second Branch of the Exhortation is to them who are not yet as a
   weaned Child, whose Souls are not, as yet, taken off from present
   things.

   Is not this our Case? May we not fear it is? For if we are weaned from
   the World, why do we doat upon it? Why are we so fond of present
   things? Why do we conform so much to the World, and study the Guise and
   foolish Fashions of the World?

   If we are weaned from the World, why is our Joy and Grief so great, and
   proportionated to present Comforts, or present Losses?

   Surely therefore we have cause enough to fear our Hearts are not yet
   under the Weanings of God.

   Nay let me tell you this, that it is possible to be a true Believer, a
   true Christian, and yet not weaned from the World.

   It is one thing to be born of God, as every Believer is; it is another
   thing to have a weaned Heart: this every Believer hath not.

   This Child is a living Child so soon as it is born; but it is not
   weaned from the Breast till it has got Strength to live without it: and
   therefore it is said of Isaac (Genesis xxi. 8.) that the Child grew,
   and was weaned. Weaning follows Growth and Strength.

   So a Man is a Believer so soon as he is born of God, so soon as he is
   wrought upon by Grace; but he is not weaned from the World, but by a
   superadded Strength, and growth of Grace.

   Truth of Grace proves a Man a Child of God; but it is Growth of Grace
   that makes the Soul as a weaned Child.

   This Weanedness is begun indeed in Conversion, for that is the
   Seed-time of all Grace; but it is only perfected in the growth of
   Sanctification.

   You read in Scripture of a twofold Redemption:

   One is a Redemption by the Blood and Death of Christ, from Hell and
   Damnation: Thus every Believer is actually redeemed at his first
   Conversion.

   The other is a Redemption by the Spirit of Christ from carnal
   Affections: this follows Conversion. In Revel. xiv. 3. ye read of some
   that were said to be redeemed from the Earth: They sang a new Song, and
   no Man could learn that Song, but the hundred and forty four thousand
   which were redeemed from the Earth.

   Many are redeemed from Hell that are not yet redeemed from the Earth;
   redeemed through Grace from Damnation, that yet are not redeem'd from a
   carnal Conversation.

   Well then, are we born of God, and yet not weaned from the Breast of
   worldly Comforts?

   Oh then go away, and beg of God for this Mercy of a weaned Soul; that
   you may no longer fetch in your Satisfactions and Comforts from the
   Creature, but from God in Christ.

   And lastly, Let us do that which is our Duty in order to Weanedness of
   Heart.

   1. Inuring our Souls to Wants and Abatements: Whilst we satiate our
   selves, and surfeit our Spirits in the Fullness and Excesses of present
   Enjoyments, we are not like to learn this Lesson. One way to put out
   the Fire, is by Subtraction of Matter: Take away the Wood, and the Fire
   will die, and go out of it self.

   2. Be much in mortifying carnal Appetites and inordinate Desires; and
   let this be our daily Work; for the sooner it is done, the easier it is
   done: A Child is easier weaned at one Year old than at two; Affections
   are not yet so strong, nor Custom so prevailing.

   It is in like manner with the Soul: the longer it lives upon the
   Comforts of the World, and fetches its Contentments from the Creature,
   the harder it will be to draw off the Affections, and wean the Soul
   from them.

   FINIS
     __________________________________________________________________

                                    Indexes
     __________________________________________________________________

Index of Scripture References

   Genesis

   [1]21:8   [2]21:8   [3]27:4   [4]33:11   [5]38:25

   Exodus

   [6]20:4   [7]35:5   [8]35:6

   Judges

   [9]4:21

   1 Samuel

   [10]2:13   [11]2:14   [12]18:23

   2 Samuel

   [13]15:25   [14]15:26

   Job

   [15]1:10   [16]6:15   [17]18:16   [18]18:17   [19]18:18   [20]18:19
   [21]18:21   [22]19:25   [23]19:26   [24]19:27   [25]20:22
   [26]21:7-15   [27]29:3   [28]29:4   [29]29:6   [30]33:24

   Psalms

   [31]6:21-23   [32]9:5   [33]16:5   [34]16:6   [35]16:11   [36]19:7
   [37]19:7-11   [38]19:8   [39]19:9   [40]19:10   [41]31:3   [42]32:11
   [43]33:5   [44]36:8   [45]40:8   [46]45:10   [47]45:11   [48]58:3
   [49]58:4   [50]66:9   [51]73:22   [52]73:22   [53]73:23   [54]73:23
   [55]73:24   [56]73:24   [57]73:25   [58]74:14   [59]82:7   [60]84:10
   [61]87:7   [62]87:7   [63]89:19   [64]104:15   [65]106:4   [66]106:5
   [67]112:7   [68]116:7   [69]119:24   [70]119:105   [71]131:1
   [72]131:1   [73]131:2   [74]149:9

   Proverbs

   [75]2:10   [76]2:11   [77]8:18   [78]10:7   [79]14:10   [80]16:19
   [81]27:19   [82]29:23   [83]30:2   [84]30:3   [85]31:14

   Ecclesiastes

   [86]3:11   [87]6:3   [88]7:3   [89]9:1

   Song of Solomon

   [90]1:2   [91]2:3   [92]4:10   [93]6:3

   Isaiah

   [94]4:5   [95]6:9   [96]6:9-12   [97]6:10   [98]6:11   [99]6:12
   [100]11:2   [101]28:20   [102]28:20   [103]29:8   [104]33:16
   [105]40:22   [106]40:23   [107]42:16   [108]43:4   [109]45:11
   [110]53:11   [111]56:4   [112]56:5   [113]56:5

   Jeremiah

   [114]2:13   [115]17:13   [116]31:34

   Hosea

   [117]4:11

   Amos

   [118]3:2

   Jonah

   [119]2:8

   Habakkuk

   [120]3:17

   Zephaniah

   [121]2:11

   Malachi

   [122]3:6   [123]3:14

   Matthew

   [124]4:18   [125]4:19   [126]5:18   [127]6:11   [128]6:20   [129]7:22
   [130]7:23   [131]7:23   [132]8:4   [133]11:25   [134]17:5   [135]18:3
   [136]18:3   [137]18:4   [138]20:16   [139]25:23   [140]25:26

   Mark

   [141]9:44

   Luke

   [142]1:53   [143]2:10   [144]2:29   [145]2:30   [146]5:39
   [147]10:17   [148]12:15   [149]12:33   [150]15:14   [151]15:20
   [152]16:19   [153]22:32

   John

   [154]1:11   [155]1:12   [156]1:12   [157]3:16   [158]4:32   [159]6:26
   [160]6:27   [161]6:45   [162]8:35   [163]10:26   [164]15:11
   [165]15:15   [166]16:13   [167]16:22   [168]16:33

   Acts

   [169]1:15   [170]12:21   [171]12:22   [172]12:23   [173]13:48

   Romans

   [174]1:9   [175]2:29   [176]3:11   [177]6:16   [178]7:21   [179]7:23
   [180]8:23   [181]8:30   [182]10:6

   1 Corinthians

   [183]1:26   [184]1:26   [185]2:15   [186]3:21   [187]3:22   [188]5:2
   [189]5:4   [190]7:30   [191]7:31   [192]13:8   [193]13:12

   2 Corinthians

   [194]1:20   [195]3:3   [196]4:4   [197]5:1   [198]5:1   [199]5:1
   [200]5:21   [201]13:5

   Galatians

   [202]2:20   [203]6:3   [204]6:4   [205]6:4

   Ephesians

   [206]1:3   [207]1:3   [208]1:3-4   [209]1:4   [210]1:4   [211]1:5
   [212]1:5   [213]1:6   [214]1:6   [215]1:6   [216]1:6   [217]1:7
   [218]1:8   [219]1:9   [220]1:11   [221]1:11   [222]2:6   [223]2:6
   [224]3:8   [225]5:27

   Philippians

   [226]2:10   [227]3:12   [228]3:13   [229]3:20   [230]4:3   [231]4:3
   [232]4:11   [233]4:12

   Colossians

   [234]3:3   [235]3:4   [236]3:4

   2 Thessalonians

   [237]1:7   [238]1:8

   1 Timothy

   [239]3:16   [240]4:16

   2 Timothy

   [241]2:19

   Hebrews

   [242]6:20   [243]8:10   [244]10:34   [245]11:1   [246]11:16
   [247]11:24   [248]11:24   [249]11:25   [250]11:25   [251]11:26
   [252]11:26   [253]11:26   [254]11:26   [255]11:27   [256]12:2
   [257]13:8

   James

   [258]4:4

   1 Peter

   [259]1:5   [260]1:8

   2 Peter

   [261]3:10

   1 John

   [262]2:15   [263]3:1   [264]3:2   [265]4:16   [266]5:10   [267]5:19

   Jude

   [268]1:24

   Revelation

   [269]2:4   [270]2:5   [271]2:17   [272]3:2   [273]3:4   [274]3:20
   [275]13:8   [276]14:3   [277]17:2   [278]17:4   [279]21:18
   [280]21:19   [281]21:21
     __________________________________________________________________

Index of Pages of the Print Edition

   [282]i  [283]ii  [284]iii  [285]iv  [286]v  [287]vi  [288]vii
   [289]viii  [290]ix  [291]x  [292]xi  [293]xii  [294]1  [295]2  [296]3
   [297]4  [298]5  [299]6  [300]7  [301]8  [302]9  [303]10  [304]11
   [305]12  [306]13  [307]14  [308]15  [309]17  [310]18  [311]19  [312]20
   [313]21  [314]22  [315]23  [316]24  [317]25  [318]26  [319]27  [320]28
   [321]29  [322]30  [323]31  [324]32  [325]33  [326]34  [327]35  [328]36
   [329]37  [330]38  [331]39  [332]40  [333]41  [334]42  [335]43  [336]44
   [337]45  [338]46  [339]47  [340]48  [341]49  [342]50  [343]51  [344]52
   [345]53  [346]54  [347]55  [348]56  [349]57  [350]58  [351]59  [352]60
   [353]61  [354]62  [355]63  [356]64  [357]65  [358]66  [359]67  [360]68
   [361]69  [362]70  [363]71  [364]72  [365]73  [366]74  [367]75  [368]76
   [369]77  [370]78  [371]79  [372]80a  [373]80b  [374]80c  [375]80d
   [376]80e  [377]81  [378]82  [379]83  [380]84  [381]85  [382]86
   [383]87  [384]88  [385]89  [386]90  [387]91  [388]92  [389]93  [390]94
   [391]95  [392]96  [393]97  [394]98  [395]99  [396]100  [397]101
   [398]102  [399]103  [400]104  [401]105  [402]106  [403]107  [404]108
   [405]109  [406]110  [407]111  [408]112  [409]113  [410]114  [411]115
   [412]116  [413]117  [414]118  [415]119  [416]120  [417]121  [418]122
   [419]124  [420]125  [421]126  [422]127  [423]128  [424]129  [425]130
   [426]131  [427]132  [428]133  [429]134  [430]135  [431]136  [432]137
   [433]138  [434]139
     __________________________________________________________________

            This document is from the Christian Classics Ethereal
               Library at Calvin College, http://www.ccel.org,
                   generated on demand from ThML source.

References

   1. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Gen&scrCh=21&scrV=8#vi-p229.1
   2. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Gen&scrCh=21&scrV=8#vi-p249.1
   3. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Gen&scrCh=27&scrV=4#v.i-p2.14
   4. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Gen&scrCh=33&scrV=11#vi-p188.2
   5. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Gen&scrCh=38&scrV=25#iii-p172.1
   6. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Exod&scrCh=20&scrV=4#iii-p87.1
   7. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Exod&scrCh=35&scrV=5#v.i-p2.24
   8. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Exod&scrCh=35&scrV=6#v.i-p2.25
   9. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Judg&scrCh=4&scrV=21#vi-p146.1
  10. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=1Sam&scrCh=2&scrV=13#iii-p129.2
  11. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=1Sam&scrCh=2&scrV=14#iii-p129.3
  12. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=1Sam&scrCh=18&scrV=23#iii-p136.2
  13. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=2Sam&scrCh=15&scrV=25#vi-p18.1
  14. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=2Sam&scrCh=15&scrV=26#vi-p18.2
  15. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Job&scrCh=1&scrV=10#vi-p111.1
  16. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Job&scrCh=6&scrV=15#vi-p145.1
  17. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Job&scrCh=18&scrV=16#iii-p113.2
  18. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Job&scrCh=18&scrV=17#iii-p115.1
  19. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Job&scrCh=18&scrV=18#iii-p116.1
  20. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Job&scrCh=18&scrV=19#iii-p117.1
  21. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Job&scrCh=18&scrV=21#iii-p118.1
  22. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Job&scrCh=19&scrV=25#iii-p152.1
  23. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Job&scrCh=19&scrV=26#iii-p152.2
  24. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Job&scrCh=19&scrV=27#iii-p152.3
  25. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Job&scrCh=20&scrV=22#iii-p214.1
  26. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Job&scrCh=21&scrV=7#iii-p81.1
  27. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Job&scrCh=29&scrV=3#ii.ii-p4.2
  28. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Job&scrCh=29&scrV=4#ii.ii-p4.3
  29. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Job&scrCh=29&scrV=6#ii.ii-p4.4
  30. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Job&scrCh=33&scrV=24#iii-p106.1
  31. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=6&scrV=21#vi-p89.3
  32. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=9&scrV=5#iii-p210.1
  33. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=16&scrV=5#vi-p212.1
  34. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=16&scrV=6#vi-p212.2
  35. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=16&scrV=11#iii-p249.2
  36. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=19&scrV=7#vi-p90.2
  37. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=19&scrV=7#vi-p90.1
  38. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=19&scrV=8#vi-p91.1
  39. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=19&scrV=9#vi-p92.1
  40. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=19&scrV=10#vi-p93.1
  41. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=31&scrV=3#vi-p80.1
  42. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=32&scrV=11#iii-p260.1
  43. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=33&scrV=5#iii-p83.1
  44. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=36&scrV=8#iii-p249.1
  45. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=40&scrV=8#iii-p162.1
  46. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=45&scrV=10#vi-p103.1
  47. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=45&scrV=11#vi-p103.2
  48. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=58&scrV=3#vi-p26.1
  49. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=58&scrV=4#vi-p26.2
  50. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=66&scrV=9#vi-p63.1
  51. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=73&scrV=22#vi-p82.1
  52. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=73&scrV=22#vi-p83.1
  53. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=73&scrV=23#vi-p82.2
  54. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=73&scrV=23#vi-p84.1
  55. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=73&scrV=24#vi-p82.3
  56. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=73&scrV=24#vi-p85.1
  57. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=73&scrV=25#vi-p186.1
  58. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=74&scrV=14#vi-p179.1
  59. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=82&scrV=7#iii-p136.1
  60. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=84&scrV=10#vi-p188.1
  61. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=87&scrV=7#vi-p62.1
  62. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=87&scrV=7#vi-p151.1
  63. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=89&scrV=19#iii-p106.2
  64. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=104&scrV=15#iii-p108.2
  65. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=106&scrV=4#iii-p109.1
  66. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=106&scrV=5#iii-p109.2
  67. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=112&scrV=7#vi-p152.1
  68. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=116&scrV=7#vi-p147.1
  69. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=119&scrV=24#vi-p86.1
  70. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=119&scrV=105#vi-p88.1
  71. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=131&scrV=1#vi-p1.1
  72. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=131&scrV=1#vi-p5.1
  73. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=131&scrV=2#vi-p7.1
  74. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Ps&scrCh=149&scrV=9#iii-p248.2
  75. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Prov&scrCh=2&scrV=10#vi-p89.1
  76. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Prov&scrCh=2&scrV=11#vi-p89.2
  77. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Prov&scrCh=8&scrV=18#iii-p246.2
  78. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Prov&scrCh=10&scrV=7#iii-p114.1
  79. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Prov&scrCh=14&scrV=10#vi-p136.2
  80. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Prov&scrCh=16&scrV=19#vi-p21.1
  81. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Prov&scrCh=27&scrV=19#v.i-p5.2
  82. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Prov&scrCh=29&scrV=23#vi-p21.2
  83. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Prov&scrCh=30&scrV=2#vi-p79.1
  84. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Prov&scrCh=30&scrV=3#vi-p79.2
  85. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Prov&scrCh=31&scrV=14#iii-p187.1
  86. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Eccl&scrCh=3&scrV=11#iii-p188.1
  87. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Eccl&scrCh=6&scrV=3#iii-p206.1
  88. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Eccl&scrCh=7&scrV=3#iii-p3.1
  89. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Eccl&scrCh=9&scrV=1#iii-p110.1
  90. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Song&scrCh=1&scrV=2#iii-p108.1
  91. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Song&scrCh=2&scrV=3#vi-p178.1
  92. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Song&scrCh=4&scrV=10#iii-p108.3
  93. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Song&scrCh=6&scrV=3#iii-p153.2
  94. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Isa&scrCh=4&scrV=5#vi-p77.1
  95. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Isa&scrCh=6&scrV=9#vi-p29.2
  96. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Isa&scrCh=6&scrV=9#vi-p29.1
  97. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Isa&scrCh=6&scrV=10#vi-p29.3
  98. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Isa&scrCh=6&scrV=11#vi-p30.1
  99. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Isa&scrCh=6&scrV=12#vi-p31.1
 100. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Isa&scrCh=11&scrV=2#vi-p97.1
 101. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Isa&scrCh=28&scrV=20#ii.ii-p4.1
 102. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Isa&scrCh=28&scrV=20#iii-p221.1
 103. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Isa&scrCh=29&scrV=8#vi-p22.1
 104. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Isa&scrCh=33&scrV=16#vi-p144.1
 105. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Isa&scrCh=40&scrV=22#iii-p136.3
 106. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Isa&scrCh=40&scrV=23#iii-p136.4
 107. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Isa&scrCh=42&scrV=16#vi-p80.2
 108. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Isa&scrCh=43&scrV=4#iii-p203.1
 109. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Isa&scrCh=45&scrV=11#vi-p163.1
 110. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Isa&scrCh=53&scrV=11#iii-p106.4
 111. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Isa&scrCh=56&scrV=4#iii-p205.1
 112. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Isa&scrCh=56&scrV=5#iii-p212.1
 113. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Isa&scrCh=56&scrV=5#iii-p205.2
 114. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Jer&scrCh=2&scrV=13#vi-p121.2
 115. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Jer&scrCh=17&scrV=13#iii-p111.1
 116. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Jer&scrCh=31&scrV=34#vi-p28.2
 117. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Hos&scrCh=4&scrV=11#iii-p92.1
 118. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Amos&scrCh=3&scrV=2#iii-p61.2
 119. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Jonah&scrCh=2&scrV=8#vi-p121.1
 120. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Hab&scrCh=3&scrV=17#iii-p192.1
 121. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Zeph&scrCh=2&scrV=11#vi-p108.1
 122. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Mal&scrCh=3&scrV=6#vi-p170.1
 123. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Mal&scrCh=3&scrV=14#iii-p129.5
 124. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Matt&scrCh=4&scrV=18#iii-p157.1
 125. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Matt&scrCh=4&scrV=19#iii-p157.2
 126. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Matt&scrCh=5&scrV=18#iii-p113.1
 127. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Matt&scrCh=6&scrV=11#vi-p46.1
 128. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Matt&scrCh=6&scrV=20#iii-p180.2
 129. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Matt&scrCh=7&scrV=22#iii-p30.2
 130. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Matt&scrCh=7&scrV=23#iii-p30.3
 131. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Matt&scrCh=7&scrV=23#iii-p61.1
 132. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Matt&scrCh=8&scrV=4#vi-p19.1
 133. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Matt&scrCh=11&scrV=25#iii-p43.1
 134. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Matt&scrCh=17&scrV=5#iii-p130.2
 135. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Matt&scrCh=18&scrV=3#vi-p203.1
 136. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Matt&scrCh=18&scrV=3#vi-p203.3
 137. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Matt&scrCh=18&scrV=4#vi-p203.2
 138. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Matt&scrCh=20&scrV=16#iii-p158.1
 139. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Matt&scrCh=25&scrV=23#iii-p126.1
 140. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Matt&scrCh=25&scrV=26#iii-p126.2
 141. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Mark&scrCh=9&scrV=44#iii-p173.1
 142. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Luke&scrCh=1&scrV=53#vi-p46.2
 143. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Luke&scrCh=2&scrV=10#iii-p5.1
 144. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Luke&scrCh=2&scrV=29#iii-p216.1
 145. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Luke&scrCh=2&scrV=30#iii-p216.2
 146. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Luke&scrCh=5&scrV=39#vi-p188.3
 147. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Luke&scrCh=10&scrV=17#iii-p24.1
 148. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Luke&scrCh=12&scrV=15#iii-p189.1
 149. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Luke&scrCh=12&scrV=33#iii-p180.3
 150. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Luke&scrCh=15&scrV=14#vi-p107.1
 151. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Luke&scrCh=15&scrV=20#vi-p107.2
 152. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Luke&scrCh=16&scrV=19#iii-p35.1
 153. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Luke&scrCh=22&scrV=32#vi-p238.1
 154. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=John&scrCh=1&scrV=11#vi-p165.1
 155. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=John&scrCh=1&scrV=12#iii-p67.1
 156. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=John&scrCh=1&scrV=12#vi-p165.2
 157. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=John&scrCh=3&scrV=16#iii-p100.1
 158. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=John&scrCh=4&scrV=32#vi-p136.1
 159. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=John&scrCh=6&scrV=26#iii-p129.1
 160. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=John&scrCh=6&scrV=27#iii-p39.1
 161. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=John&scrCh=6&scrV=45#vi-p28.1
 162. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=John&scrCh=8&scrV=35#iii-p135.1
 163. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=John&scrCh=10&scrV=26#iii-p174.3
 164. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=John&scrCh=15&scrV=11#iii-p5.2
 165. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=John&scrCh=15&scrV=15#iii-p131.1
 166. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=John&scrCh=16&scrV=13#vi-p96.1
 167. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=John&scrCh=16&scrV=22#iii-p223.1
 168. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=John&scrCh=16&scrV=33#vi-p149.1
 169. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Acts&scrCh=1&scrV=15#iii-p50.1
 170. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Acts&scrCh=12&scrV=21#iii-p110.2
 171. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Acts&scrCh=12&scrV=22#iii-p110.3
 172. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Acts&scrCh=12&scrV=23#iii-p110.4
 173. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Acts&scrCh=13&scrV=48#iii-p174.2
 174. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Rom&scrCh=1&scrV=9#iii-p190.2
 175. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Rom&scrCh=2&scrV=29#vi-p200.1
 176. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Rom&scrCh=3&scrV=11#vi-p27.1
 177. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Rom&scrCh=6&scrV=16#iii-p190.1
 178. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Rom&scrCh=7&scrV=21#vi-p66.1
 179. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Rom&scrCh=7&scrV=23#vi-p66.2
 180. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Rom&scrCh=8&scrV=23#iii-p143.1
 181. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Rom&scrCh=8&scrV=30#iii-p139.1
 182. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Rom&scrCh=10&scrV=6#iii-p172.2
 183. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=1Cor&scrCh=1&scrV=26#iii-p41.1
 184. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=1Cor&scrCh=1&scrV=26#vi-p237.1
 185. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=1Cor&scrCh=2&scrV=15#vi-p192.1
 186. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=1Cor&scrCh=3&scrV=21#iii-p253.1
 187. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=1Cor&scrCh=3&scrV=22#iii-p253.2
 188. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=1Cor&scrCh=5&scrV=2#iii-p218.1
 189. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=1Cor&scrCh=5&scrV=4#iii-p218.1
 190. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=1Cor&scrCh=7&scrV=30#iii-p222.1
 191. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=1Cor&scrCh=7&scrV=31#iii-p32.2
 192. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=1Cor&scrCh=13&scrV=8#iii-p32.1
 193. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=1Cor&scrCh=13&scrV=12#iii-p236.1
 194. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=2Cor&scrCh=1&scrV=20#vi-p171.1
 195. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=2Cor&scrCh=3&scrV=3#iii-p164.1
 196. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=2Cor&scrCh=4&scrV=4#vi-p25.1
 197. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=2Cor&scrCh=5&scrV=1#iii-p217.1
 198. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=2Cor&scrCh=5&scrV=1#iii-p252.1
 199. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=2Cor&scrCh=5&scrV=1#iii-p252.5
 200. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=2Cor&scrCh=5&scrV=21#iii-p106.5
 201. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=2Cor&scrCh=13&scrV=5#vi-p199.1
 202. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Gal&scrCh=2&scrV=20#iii-p153.1
 203. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Gal&scrCh=6&scrV=3#vi-p199.2
 204. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Gal&scrCh=6&scrV=4#iii-p144.1
 205. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Gal&scrCh=6&scrV=4#vi-p199.3
 206. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Eph&scrCh=1&scrV=3#iii-p195.1
 207. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Eph&scrCh=1&scrV=3#iii-p196.1
 208. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Eph&scrCh=1&scrV=3#iii-p101.1
 209. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Eph&scrCh=1&scrV=4#iii-p195.2
 210. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Eph&scrCh=1&scrV=4#iii-p197.1
 211. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Eph&scrCh=1&scrV=5#iii-p195.3
 212. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Eph&scrCh=1&scrV=5#iii-p198.1
 213. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Eph&scrCh=1&scrV=6#iii-p101.2
 214. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Eph&scrCh=1&scrV=6#iii-p106.6
 215. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Eph&scrCh=1&scrV=6#iii-p195.4
 216. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Eph&scrCh=1&scrV=6#iii-p199.1
 217. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Eph&scrCh=1&scrV=7#iii-p102.1
 218. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Eph&scrCh=1&scrV=8#iii-p103.1
 219. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Eph&scrCh=1&scrV=9#iii-p104.1
 220. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Eph&scrCh=1&scrV=11#iii-p105.1
 221. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Eph&scrCh=1&scrV=11#iii-p105.2
 222. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Eph&scrCh=2&scrV=6#iii-p106.7
 223. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Eph&scrCh=2&scrV=6#iii-p141.2
 224. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Eph&scrCh=3&scrV=8#iii-p246.1
 225. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Eph&scrCh=5&scrV=27#iii-p241.1
 226. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Phil&scrCh=2&scrV=10#iii-p127.1
 227. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Phil&scrCh=3&scrV=12#iii-p234.1
 228. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Phil&scrCh=3&scrV=13#iii-p190.3
 229. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Phil&scrCh=3&scrV=20#iii-p183.1
 230. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Phil&scrCh=4&scrV=3#iii-p53.1
 231. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Phil&scrCh=4&scrV=3#iii-p62.1
 232. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Phil&scrCh=4&scrV=11#vi-p18.3
 233. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Phil&scrCh=4&scrV=12#vi-p18.4
 234. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Col&scrCh=3&scrV=3#iii-p189.2
 235. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Col&scrCh=3&scrV=4#iii-p230.1
 236. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Col&scrCh=3&scrV=4#iii-p247.1
 237. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=2Thess&scrCh=1&scrV=7#iii-p119.1
 238. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=2Thess&scrCh=1&scrV=8#iii-p119.2
 239. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=1Tim&scrCh=3&scrV=16#iii-p106.3
 240. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=1Tim&scrCh=4&scrV=16#iii-p129.4
 241. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=2Tim&scrCh=2&scrV=19#iii-p61.3
 242. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Heb&scrCh=6&scrV=20#iii-p141.1
 243. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Heb&scrCh=8&scrV=10#iii-p160.1
 244. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Heb&scrCh=10&scrV=34#vi-p216.1
 245. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Heb&scrCh=11&scrV=1#iii-p151.1
 246. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Heb&scrCh=11&scrV=16#iii-p179.1
 247. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Heb&scrCh=11&scrV=24#vi-p217.1
 248. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Heb&scrCh=11&scrV=24#vi-p218.1
 249. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Heb&scrCh=11&scrV=25#vi-p217.2
 250. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Heb&scrCh=11&scrV=25#vi-p219.1
 251. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Heb&scrCh=11&scrV=26#iii-p130.1
 252. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Heb&scrCh=11&scrV=26#iii-p179.2
 253. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Heb&scrCh=11&scrV=26#vi-p217.3
 254. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Heb&scrCh=11&scrV=26#vi-p220.1
 255. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Heb&scrCh=11&scrV=27#vi-p226.1
 256. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Heb&scrCh=12&scrV=2#iii-p130.3
 257. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Heb&scrCh=13&scrV=8#vi-p169.1
 258. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Jas&scrCh=4&scrV=4#iii-p185.1
 259. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=1Pet&scrCh=1&scrV=5#vi-p61.1
 260. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=1Pet&scrCh=1&scrV=8#iii-p175.1
 261. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=2Pet&scrCh=3&scrV=10#iii-p119.3
 262. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=1John&scrCh=2&scrV=15#iii-p184.1
 263. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=1John&scrCh=3&scrV=1#iii-p68.1
 264. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=1John&scrCh=3&scrV=2#iii-p248.1
 265. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=1John&scrCh=4&scrV=16#iii-p98.1
 266. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=1John&scrCh=5&scrV=10#iii-p174.1
 267. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=1John&scrCh=5&scrV=19#iii-p42.1
 268. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Jude&scrCh=1&scrV=24#iii-p232.1
 269. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Rev&scrCh=2&scrV=4#vi-p57.1
 270. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Rev&scrCh=2&scrV=5#vi-p57.2
 271. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Rev&scrCh=2&scrV=17#iii-p68.2
 272. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Rev&scrCh=3&scrV=2#vi-p57.3
 273. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Rev&scrCh=3&scrV=4#iii-p50.2
 274. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Rev&scrCh=3&scrV=20#vi-p128.1
 275. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Rev&scrCh=13&scrV=8#iii-p53.2
 276. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Rev&scrCh=14&scrV=3#vi-p255.1
 277. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Rev&scrCh=17&scrV=2#vi-p222.1
 278. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Rev&scrCh=17&scrV=4#vi-p221.1
 279. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Rev&scrCh=21&scrV=18#iii-p252.2
 280. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Rev&scrCh=21&scrV=19#iii-p252.3
 281. file:///ccel/m/mead_matthew/name/cache/name.html3?scrBook=Rev&scrCh=21&scrV=21#iii-p252.4
 282. file:///ccel/m/mead_matthew/name/cache/name.html3#i-Page_i
 283. file:///ccel/m/mead_matthew/name/cache/name.html3#i-Page_ii
 284. file:///ccel/m/mead_matthew/name/cache/name.html3#i-Page_iii
 285. file:///ccel/m/mead_matthew/name/cache/name.html3#ii.i-Page_iv
 286. file:///ccel/m/mead_matthew/name/cache/name.html3#ii.i-Page_v
 287. file:///ccel/m/mead_matthew/name/cache/name.html3#ii.i-Page_vi
 288. file:///ccel/m/mead_matthew/name/cache/name.html3#ii.i-Page_vii
 289. file:///ccel/m/mead_matthew/name/cache/name.html3#ii.i-Page_viii
 290. file:///ccel/m/mead_matthew/name/cache/name.html3#ii.i-Page_ix
 291. file:///ccel/m/mead_matthew/name/cache/name.html3#ii.ii-Page_x
 292. file:///ccel/m/mead_matthew/name/cache/name.html3#ii.ii-Page_xi
 293. file:///ccel/m/mead_matthew/name/cache/name.html3#ii.ii-Page_xii
 294. file:///ccel/m/mead_matthew/name/cache/name.html3#ii.ii-Page_1
 295. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_2
 296. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_3
 297. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_4
 298. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_5
 299. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_6
 300. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_7
 301. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_8
 302. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_9
 303. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_10
 304. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_11
 305. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_12
 306. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_13
 307. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_14
 308. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_15
 309. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_17
 310. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_18
 311. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_19
 312. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_20
 313. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_21
 314. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_22
 315. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_23
 316. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_24
 317. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_25
 318. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_26
 319. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_27
 320. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_28
 321. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_29
 322. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_30
 323. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_31
 324. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_32
 325. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_33
 326. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_34
 327. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_35
 328. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_36
 329. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_37
 330. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_38
 331. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_39
 332. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_40
 333. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_41
 334. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_42
 335. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_43
 336. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_44
 337. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_45
 338. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_46
 339. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_47
 340. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_48
 341. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_49
 342. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_50
 343. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_51
 344. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_52
 345. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_53
 346. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_54
 347. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_55
 348. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_56
 349. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_57
 350. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_58
 351. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_59
 352. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_60
 353. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_61
 354. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_62
 355. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_63
 356. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_64
 357. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_65
 358. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_66
 359. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_67
 360. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_68
 361. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_69
 362. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_70
 363. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_71
 364. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_72
 365. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_73
 366. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_74
 367. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_75
 368. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_76
 369. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_77
 370. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_78
 371. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_79
 372. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_80a
 373. file:///ccel/m/mead_matthew/name/cache/name.html3#iii-Page_80b
 374. file:///ccel/m/mead_matthew/name/cache/name.html3#iv-Page_80c
 375. file:///ccel/m/mead_matthew/name/cache/name.html3#v.i-Page_80d
 376. file:///ccel/m/mead_matthew/name/cache/name.html3#v.i-Page_80e
 377. file:///ccel/m/mead_matthew/name/cache/name.html3#v.i-Page_81
 378. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_82
 379. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_83
 380. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_84
 381. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_85
 382. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_86
 383. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_87
 384. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_88
 385. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_89
 386. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_90
 387. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_91
 388. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_92
 389. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_93
 390. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_94
 391. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_95
 392. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_96
 393. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_97
 394. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_98
 395. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_99
 396. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_100
 397. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_101
 398. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_102
 399. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_103
 400. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_104
 401. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_105
 402. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_106
 403. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_107
 404. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_108
 405. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_109
 406. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_110
 407. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_111
 408. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_112
 409. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_113
 410. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_114
 411. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_115
 412. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_116
 413. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_117
 414. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_118
 415. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_119
 416. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_120
 417. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_121
 418. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_122
 419. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_124
 420. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_125
 421. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_126
 422. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_127
 423. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_128
 424. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_129
 425. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_130
 426. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_131
 427. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_132
 428. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_133
 429. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_134
 430. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_135
 431. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_136
 432. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_137
 433. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_138
 434. file:///ccel/m/mead_matthew/name/cache/name.html3#vi-Page_139