THE
RETVRNE
OF
PRAYERS
.
PSAL.
85.
8.
I
will
heare
what
God
the
Lord
will
speake
:
for
He
will
speake
peace
unto
His
people
,
and
to
his
Saints
:
but
let
them
not
turne
againe
to
folly
.
The
Coherence
of
the
words
.
THis
Psalme
was
penned
,
in
the
name
and
for
the
comfort
of
the
whole
Church
of
the
Iewes
,
both
as
a
Prophecie
of
,
and
a
Prayer
for
their
returne
out
of
the
Babylonish
Captivity
,
and
the
flowing
in
again
of
that
ancient
glory
,
peace
,
administration
of
Justice
,
liberty
of
Gods
Ordinances
,
plenty
and
increase
,
which
formerly
they
enjoyed
,
but
had
now
suffered
an
ebbe
of
seventy
yeares
continuance
.
And
first
he
beginneth
with
Prayer
,
from
the
first
verse
to
this
wee
have
in
hand
,
putting
the
Lord
in
minde
of
,
and
urging
Him
with
His
graciour
dealings
in
former
times
unto
His
Church
:
this
is
not
the
first
time
(
saith
he
)
that
the
Church
hath
beene
in
Captivity
,
and
that
thou
hast
returned
it
,
(
as
out
of
Aegypt
,
&c.
)
and
therefore
wee
hope
that
thou
wilt
doe
so
againe
;
Thou
hast
beene
favourable
unto
thy
Land
,
&c.
His
Prayer
being
finished
and
hee
having
spoke
,
he
now
stands
,
and
listens
,
as
you
use
to
doe
when
you
expect
an
Eccho
,
what
Eccho
hee
should
have
,
what
answer
would
bee
returned
from
Heaven
,
whither
his
Prayer
had
already
come
,
I
will
heare
what
the
Lord
will
speake
:
or
as
some
reade
it
,
I
heare
what
the
Lord
doth
speake
:
for
sometimes
there
is
a
present
Eccho
,
a
speedy
answer
returned
to
a
mans
heart
,
even
ere
the
Prayer
is
halfe
finished
,
as
unto
Daniel
,
Dan.
9.
20.
21.
And
in
briefe
it
is
this
,
The
Lord
will
speake
peace
unto
His
people
:
this
answer
hee
findes
written
at
the
bottome
of
the
petition
,
but
with
this
clause
of
admonition
for
time
to
come
,
added
,
But
let
them
not
returne
againe
to
folly
:
a
good
use
to
bee
made
of
so
gracious
an
answer
.
Chap.
1.
CHAP.
I.
The
maine
observation
and
subject
of
this
Discourse
thence
deduced
:
That
Gods
people
are
diligently
to
observe
the
answers
to
their
Prayers
:
The
reasons
of
it
.
THese
words
being
especially
spoken
in
relation
to
the
answer
of
God
returned
to
his
Prayer
made
,
therefore
in
that
relation
I
meane
principally
to
handle
them
.
The
observation
is
this
;
That
when
a
man
hath
put
up
Prayers
to
God
,
hee
is
to
rest
assured
,
that
God
will
in
mercy
answer
his
Prayers
,
and
to
listen
diligently
,
and
observe
how
his
Prayers
are
answered
:
both
are
here
to
bee
observed
.
I
will
heare
what
God
will
speake
,
that
is
,
how
Hee
will
accomplish
them
:
and
withall
he
confidently
expresseth
an
assurance
,
that
God
will
speake
peace
.
Thus
doth
the
Church
,
Mich.
7.
7
,
8.
I
will
looke
to
the
Lord
,
I
will
wait
,
my
God
will
heare
mee
:
Shee
was
both
sure
of
gracious
audience
with
Him
,
my
God
will
heare
me
:
and
she
will
wait
till
hee
answers
her
,
and
observe
how
hee
doth
it
,
I
will
looke
to
the
Lord
:
and
vers.
9.
I
will
heare
the
indignation
of
the
Lord
,
till
he
plead
my
cause
.
So
Habakkuk
,
hee
having
made
a
Praier
against
the
Tyrannie
of
Nebuchadnezzar
,
in
the
first
Chapter
,
having
ended
it
,
hee
begins
the
second
Chapter
thus
,
I
will
stand
upon
my
watch
tower
,
and
see
what
hee
will
answer
mee
:
The
sinfulnesse
of
the
neglect
hereof
demonstrated
by
7.
reasons
.
and
in
the
end
an
answer
comes
vers.
2.
and
as
hee
thus
waited
for
a
Vision
(
for
sometime
their
Prophecies
were
in
answer
to
their
prayers
)
so
should
wee
for
an
answer
unto
ours
.
1.
Reason
,
Reas.
1.
Hereby
an
Ordinance
of
God
is
taken
in
vaine
:
which
is
Gods
Name
.
because
otherwise
you
take
an
Ordinance
of
God
in
vain
in
your
hearts
,
which
is
to
take
Gods
Name
(
with
whom
in
that
Ordinance
you
deale
)
in
vaine
:
for
it
a
signe
you
thinke
your
prayer
not
an
effectuall
meanes
to
attain
that
end
it
is
ordained
for
;
and
say
secretly
in
your
hearts
,
as
they
Iob
21.
15.
What
profit
have
we
,
if
we
pray
to
him
?
for
if
we
use
any
meanes
,
and
expect
not
the
end
,
it
is
a
signe
wee
thinke
the
meanes
vaine
to
accomplish
that
end
.
Whereas
every
faithfull
prayer
is
ordained
of
God
to
bee
a
meanes
to
obtaine
what
wee
desire
and
pray
for
,
and
is
not
put
up
in
vain
,
but
shall
have
answer
:
1.
Ioh.
5.
14
,
15.
This
is
the
confidence
that
we
have
in
Him
,
that
if
we
aske
any
thing
according
to
His
will
,
He
heareth
us
:
t
is
true
,
God
heareth
an
enemy
,
but
to
heare
with
favour
,
is
the
hearing
there
meant
;
and
is
so
used
in
our
ordinary
speach
,
as
we
say
of
a
Favourite
,
that
he
hath
the
Kings
eare
;
and
if
a
man
bee
obstinate
to
a
mans
counsell
,
we
say
,
hee
would
not
heare
,
though
hee
give
the
hearing
;
so
here
,
to
heare
is
a
word
of
gracious
inclination
to
doe
the
thing
required
;
and
thus
Gods
eares
are
said
to
bee
open
to
their
prayers
;
and
so
it
followes
there
,
that
if
he
heareth
us
,
whatsoever
we
aske
,
wee
know
that
we
have
the
petitions
that
wee
desired
of
Him
.
Assoone
as
wee
have
prayed
,
wee
are
said
to
have
our
petitions
,
that
is
,
they
are
then
granted
,
and
we
may
be
confident
they
are
assented
unto
by
God
;
although
in
regard
of
outward
dispensation
,
the
command
for
accomplishment
is
not
yet
come
forth
:
even
as
a
petitioner
is
said
to
have
his
suit
,
when
the
word
of
the
King
is
gone
forth
that
it
shall
be
done
,
though
it
passeth
not
the
seale
,
or
bee
not
signed
a
good
while
after
.
And
like
as
when
a
wicked
man
sinneth
,
assoone
as
the
act
is
committed
,
so
soone
doth
sentence
from
God
goe
forth
against
the
sinner
,
but
the
Execution
overtakes
him
not
(
it
may
bee
)
a
good
while
after
,
according
to
that
of
Solomon
,
Sentence
against
an
evill
doer
is
not
presently
executed
,
Eccles
7.
11
it
is
presently
sentenced
,
as
the
words
imply
,
but
not
executed
:
so
in
like
manner
falleth
it
out
,
when
a
godly
man
praies
,
that
as
soone
as
the
praier
arrives
in
Heaven
(
which
is
in
an
instant
)
so
soone
is
the
petition
granted
,
(
So
Dan.
9.
at
the
beginning
of
his
praier
the
Command
came
forth
ver.
23.
though
the
Angel
,
who
brought
the
answer
,
arrived
not
at
him
till
towards
the
end
in
the
Evening
,
ver.
21.
)
but
the
reall
accomplishment
of
it
may
be
deferred
.
So
as
no
prayer
in
respect
of
an
answer
to
it
is
in
vaine
;
but
where
God
hath
given
a
heart
to
speake
,
Hee
hath
an
eare
to
heare
,
and
love
to
returne
answer
:
which
not
to
regard
,
is
to
take
an
Ordinance
in
vain
,
which
is
Gods
Name
.
And
secondly
,
Reas.
2.
Wee
take
the
Attributes
of
God
in
vaine
.
not
simply
Gods
name
,
as
in
an
Ordinance
made
knowne
,
but
also
His
name
,
that
is
,
His
Attributes
are
taken
in
vaine
.
For
it
is
a
signe
you
thinke
of
that
God
you
pray
to
,
that
either
his
eare
is
heavy
,
that
hee
cannot
heare
:
or
his
hand
shortned
,
that
he
cannot
save
:
or
his
heart
straitned
,
and
his
bowels
restrained
,
that
he
will
not
:
And
thus
you
rob
him
,
and
despoile
him
of
one
of
his
most
royall
Titles
,
whereby
he
styles
himselfe
,
Psal.
65.
2.
a
God
that
heareth
prayers
;
who
is
so
regardfull
of
them
,
that
in
the
first
of
Kings
8.
59.
they
are
said
to
be
nigh
the
Lord
day
and
night
,
they
are
all
before
him
,
and
he
sets
them
in
his
view
,
as
wee
doe
letters
of
friends
which
wee
sticke
in
our
windows
,
that
we
may
remember
to
answer
them
;
or
lay
them
not
out
of
our
bosomes
,
that
wee
might
be
sure
not
to
forget
them
:
so
the
petitions
of
his
people
,
passe
not
out
of
his
sight
,
till
hee
sends
an
answer
,
which
is
called
speaking
here
;
God
speaking
as
well
in
his
workes
as
in
his
word
.
But
you
,
by
your
neglect
herein
,
make
an
Idoll
God
of
him
,
such
as
were
the
vanities
of
the
heathen
,
as
if
hee
had
eares
and
heard
not
,
eyes
and
saw
not
your
need
,
&c.
Such
a
God
as
Elias
mockt
,
You
must
speak
aloud
,
(
saith
he
)
he
may
be
in
a
journey
,
&c.
Even
such
a
God
doe
you
make
the
God
of
heaven
&
earth
to
bee
,
whilest
you
put
no
more
confidence
in
him
,
or
make
no
more
reckoning
of
your
prayers
to
him
,
then
the
heathens
did
of
their
sacrifices
to
their
Gods
.
Petitioners
do
not
onely
put
up
their
requests
,
but
use
to
wait
at
great
mens
doores
,
&
enquire
,
and
listen
what
answer
is
given
unto
them
;
and
it
is
part
of
an
honour
to
great
men
that
we
doe
so
:
and
for
the
same
end
are
wee
also
to
waite
on
God
,
As
an
acknowledgement
of
his
greatnesse
,
and
our
distance
from
him
,
and
dependance
upon
him
;
as
the
eyes
of
the
servants
looke
to
the
hand
of
their
Masters
,
Psal.
123.
2
so
doe
we
(
saith
David
)
on
thee
,
till
thou
hast
mercy
on
us
.
And
Psalm
.
130.
after
he
had
prayed
ver.
2.
Hee
saith
,
hee
waited
more
then
they
that
watch
for
the
morning
,
like
those
that
having
some
great
businesse
to
doe
on
the
morrow
,
long
for
the
day
light
,
and
looke
often
out
to
spy
the
day
,
so
hee
for
a
glimmering
,
and
dawning
of
an
answer
.
The
like
we
have
Psal.
5.
3.
In
the
morning
will
I
direct
my
prayer
to
thee
,
and
looke
,
that
is
,
for
an
answer
.
Againe
,
Reas.
3.
If
God
give
an
answer
we
make
him
speake
in
vaine
.
3.
If
God
doth
give
you
an
answer
,
if
you
minde
it
not
,
you
let
God
speake
to
you
in
vaine
,
when
you
doe
not
listen
to
what
hee
answers
:
if
two
men
walke
together
,
and
the
one
,
when
himselfe
hath
said
,
and
spoke
what
hee
would
,
listens
not
,
but
is
regardlesse
of
what
the
other
answers
,
hee
exceedingly
slights
the
man
:
As
non
respondere
pro
convitio
est
,
not
to
answer
againe
is
contempt
,
so
non
attendere
,
not
to
attend
to
what
one
sayes
:
Now
our
speaking
to
God
by
prayers
,
and
his
speaking
to
us
by
answers
thereunto
,
and
to
study
out
his
dealings
with
us
,
by
comparing
our
praiers
and
his
answers
together
,
which
are
as
Dialogues
between
us
and
him
,
is
one
great
part
of
our
walking
with
God
.
It
is
said
of
Samuels
prophecy
,
1.
Sam.
3.
19.
that
not
a
word
of
it
fell
to
the
ground
:
and
so
it
may
bee
said
of
our
prayers
;
and
so
it
ought
to
bee
of
Gods
answers
,
not
a
word
of
them
should
fall
to
the
ground
:
as
there
doth
,
if
you
by
your
observation
,
and
listning
therunto
catch
them
not
(
as
Benhadads
servants
are
said
to
doe
Ahabs
words
,
)
apprehend
,
and
observe
them
not
:
&
by
the
same
reason
,
that
you
are
to
observe
the
fulfilling
of
Gods
promises
,
you
are
of
your
prayers
also
:
now
,
1.
Kings
8.
56.
it
is
said
,
not
one
word
failed
of
all
hee
promised
,
Solomon
had
observed
this
by
a
particular
survay
,
and
register
made
of
all
that
God
had
spoken
and
done
for
them
,
and
found
not
a
promise
unperformed
:
and
there
is
the
like
reason
both
of
answers
to
prayers
,
(
for
prayers
are
but
putting
promises
into
suite
;
)
and
for
our
observing
of
them
:
and
therefore
Salomon
brings
those
words
in
there
,
to
this
very
purpose
,
to
confirme
firme
their
faith
in
this
,
that
no
prayers
made
,
would
faile
,
being
grounded
on
a
promise
,
thereby
o
encourage
others
,
and
his
owne
heart
to
diligence
herein
,
as
also
as
a
motive
unto
God
to
hear
him
;
for
vers.
59.
hee
inferres
upon
it
,
Let
my
words
be
nigh
thee
,
&c.
Seeing
thou
alwaies
thus
performest
thy
good
word
unto
thy
people
.
4.
Yea
,
Reas.
4.
God
may
be
provoked
not
to
answer
at
all
.
you
will
provoke
the
Lord
not
to
answer
at
all
,
he
will
forbear
to
answer
,
because
hee
sees
it
will
be
thus
in
vain
.
When
a
man
is
talking
to
one
that
listens
not
to
him
,
hee
will
cease
to
answer
,
and
leave
off
speaking
,
and
so
will
God
.
So
as
that
which
the
Apostle
saith
of
faith
,
Heb.
10.
36.
that
it
is
not
enough
to
beleeve
,
but
when
you
have
done
the
will
of
God
,
you
have
need
of
patience
to
eke
out
faith
,
that
you
may
inherit
the
promises
,
may
bee
also
said
,
and
is
alike
true
of
praying
:
it
is
not
enough
to
pray
,
but
after
you
have
prayed
,
you
have
need
to
listen
for
an
answer
,
that
you
may
receive
your
prayers
;
God
will
not
fulfill
them
else
.
As
he
said
,
the
Sermon
was
not
done
,
when
yet
the
Preacher
had
done
,
because
it
is
not
done
,
till
practised
:
so
our
prayers
are
not
done
,
when
yet
made
,
but
you
must
further
waite
for
,
and
attend
the
accomplishment
.
5.
If
you
observe
not
his
answers
,
Reas.
5.
We
shall
not
return
thankes
to
God
for
hearing
us
.
how
shall
you
blesse
God
,
and
returne
thankes
to
him
for
hearing
your
prayers
:
Psal.
116.
1
,
2.
I
love
the
Lord
,
because
hee
hath
heard
my
voice
,
and
my
supplication
,
and
therefore
he
goes
on
to
thanke
him
,
throughout
the
whole
Psalme
.
You
are
to
watch
unto
prayer
with
thanksgiving
:
Col.
4.
2.
and
therefore
,
as
to
watch
,
to
observe
,
and
recollect
your
owne
wants
,
which
you
are
to
pray
for
,
that
you
may
have
matter
of
requests
to
put
up
,
so
also
to
observe
Gods
answers
for
matter
of
thankesgiving
;
and
many
fill
that
common
place
head
full
of
matter
,
to
furnish
them
for
petitioning
,
but
as
for
this
other
of
thankesgiving
,
they
watch
not
unto
it
against
they
come
to
pray
,
nor
study
matter
for
that
head
also
;
and
if
any
study
will
furnish
you
this
way
,
it
is
the
studying
out
of
Gods
answers
to
your
prayers
:
The
reason
you
pray
so
much
,
and
give
thankes
so
little
,
is
,
that
you
minde
not
Gods
answers
:
you
doe
not
study
them
.
When
we
have
put
up
a
faithfull
prayer
,
God
is
made
our
debtor
by
promise
,
and
wee
are
to
take
notice
of
his
payment
,
and
give
him
an
acknowledgement
of
the
receipt
of
it
,
hee
loseth
of
his
glory
else
.
6.
As
God
loseth
,
Reas.
6.
We
lose
much
experience
.
so
your selves
also
the
experience
which
you
might
get
hereby
.
1.
Of
Gods
faithfulnes
to
us
.
1.
Both
experience
of
GOD
and
his
faithfulnesse
,
which
will
cause
in
you
,
hope
and
confidence
in
God
another
time
,
when
you
have
found
him
againe
and
againe
answering
your
prayers
.
It
was
a
speech
of
one
eminent
in
holinesse
,
upon
occasion
of
the
accomplishment
of
a
great
request
made
to
God
by
him
,
That
God
having
never
denied
him
any
request
,
I
have
tryed
God
often
,
now
(
sayes
he
)
henceforth
I
will
trust
him
;
if
the
hearing
the
prayers
of
another
,
will
encourage
us
to
goe
to
God
,
(
as
Psal.
33.
5.
For
this
cause
shall
every
one
that
is
godly
pray
unto
thee
)
much
more
when
we
observe
,
and
have
experience
that
our
owne
are
heard
:
Therefore
(
sayes
David
)
Psal.
116.
1
,
2.
The
Lord
hath
heard
me
,
and
I
will
call
upon
him
as
long
as
I
live
:
as
if
hee
had
said
,
Now
that
God
hath
heard
mee
,
now
I
know
what
to
doe
:
this
experiment
,
if
I
had
no
more
,
is
enough
to
encourage
me
for
ever
to
pray
unto
God
:
I
have
learned
by
it
to
call
upon
him
,
as
long
as
I
live
.
And
also
2.
by
observing
Gods
answers
to
your
prayers
,
2.
Of
our
owne
hearts
and
wayes
towards
him
.
you
will
gaine
much
insight
into
your
own
harts
,
and
wayes
,
and
prayers
;
and
may
thereby
learne
how
to
judge
of
them
.
So
Psal.
66.
18
,
19.
Davids
ansurance
that
he
did
not
regard
iniquity
in
his
heart
,
was
strengthned
by
Gods
having
heard
his
prayers
:
for
thus
he
reasons
,
If
I
regard
iniquity
in
my
heart
,
God
will
not
heare
me
:
But
God
hath
heard
me
.
For
1.
if
God
doth
not
grant
your
petitions
,
it
will
put
you
to
study
a
reason
of
that
his
dealing
:
&
so
you
will
come
to
search
into
your
prayers
,
and
the
carriage
of
your
hearts
therein
,
to
see
whether
you
did
not
pray
amisse
;
according
to
that
,
Ye
lust
&
have
not
,
because
ye
aske
amisse
,
Iames
4.
3.
As
if
you
send
to
a
friend
,
who
is
punctuall
in
that
point
of
friendship
of
returning
answers
,
and
useth
not
to
faile
,
and
you
receive
no
answer
from
him
,
you
will
beginne
to
thinke
there
is
something
in
it
:
And
so
also
here
,
When
a
Petition
is
denied
,
you
will
be
jealous
of
your selves
,
&
inquisitive
,
What
should
be
the
matter
,
and
so
by
that
search
come
to
see
that
in
your
prayers
,
which
you
will
learne
to
mend
the
next
time
.
Or
2.
if
they
be
answered
,
yet
because
that
therein
usually
God
deales
in
a
proportion
with
you
to
your
prayers
,
(
as
you
might
perceive
if
you
would
observe
his
dealings
with
you
)
you
would
by
this
meanes
come
to
have
much
insight
into
Gods
acceptation
,
and
opinion
of
your
wayes
:
For
you
should
see
His
dealings
with
you
,
and
yours
with
Him
,
to
be
exceeding
parallel
and
correspondent
,
and
hold
proportion
each
with
other
.
So
Psal.
18.
6.
In
my
distresse
I
called
upon
the
Lord
,
and
so
verse
7
,
8
,
&c.
hee
goes
on
to
describe
his
deliverance
which
was
the
fruit
of
those
prayers
,
and
then
at
20
,
21.
verses
,
&c.
hee
addes
his
observation
upon
both
,
According
to
the
cleannesse
of
my
hands
hath
he
dealt
with
mee
,
&c.
For
with
the
pure
thou
shalt
shew
thy selfe
pure
.
7.
You
will
lose
much
of
your
comfort
:
Reas.
7.
We
shall
lose
much
comfort
.
there
is
no
greater
joy
than
to
see
prayers
answered
,
or
to
see
souls
converted
by
us
,
Iohn
16.
24.
Aske
and
you
shall
receive
,
that
your
joy
may
be
full
:
the
receiving
answers
makes
joy
to
abound
and
overflow
.
Yea
,
even
when
we
pray
for
others
,
if
our
prayers
be
answered
for
them
,
our
joies
are
exceeding
great
;
much
more
when
in
our
owne
behalfe
:
and
therein
,
even
in
the
smallest
things
which
a
Christian
doth
enjoy
,
doth
his
comfort
exceed
anothers
,
that
hee
hath
them
by
vertue
of
prayers
,
and
promises
:
he
knowes
how
hee
came
by
them
;
If
stolne
waters
bee
sweet
,
And
bread
eaten
in
secret
,
Pro.
9.
17.
&c.
(
as
Solomon
saies
)
to
wicked
men
;
beg'd
meat
is
much
more
sweet
to
godly
men
:
yea
,
in
the
very
praying
for
outward
mercies
,
there
is
more
sweetnesse
,
than
they
have
in
enjoying
them
.
As
it
is
joy
to
a
good
heart
to
see
any
one
converted
,
but
much
more
to
him
that
is
the
meanes
of
it
.
I
have
no
greater
joy
(
saies
S.
Iohn
)
then
that
my
children
walke
in
truth
:
So
to
see
God
doe
good
to
his
Church
,
and
heare
others
prayers
is
a
comfort
,
but
much
more
to
see
him
do
it
at
a
mans
own
praiers
.
Therefore
when
God
restores
comfort
to
a
drooping
soule
,
he
is
said
,
Esay
57.
To
restore
comfort
also
to
his
mourners
,
that
is
,
to
those
that
prayed
and
mourned
for
him
,
as
well
as
unto
that
soule
it selfe
,
it
being
a
comfort
to
them
to
see
their
praiers
answered
.
Comfort
it
is
many
wayes
:
The
heare
from
God
;
as
to
heare
from
a
friend
,
though
it
bee
but
two
or
three
words
,
and
that
about
a
small
matter
,
if
there
be
at
the
bottome
this
subscription
,
Your
loving
Father
,
or
,
Your
assured
friend
,
it
satisfies
abundantly
:
so
also
,
To
know
that
God
is
mindfull
of
us
,
accepts
our
works
,
fulfills
his
promises
:
How
doth
it
rejoice
one
to
find
another
of
his
mind
in
a
controversie
:
but
that
God
and
we
should
be
of
one
mind
,
and
concurre
in
the
desire
of
the
same
things
;
Mat.
18.
19.
not
two
in
the
earth
onely
agree
,
but
God
who
is
in
heaven
and
we
to
agree
,
this
rejoiceth
the
heart
exceedingly
.
And
thus
it
is
when
a
man
perceives
his
prayer
answered
.
Therfore
you
lose
much
of
your
comfort
in
blessings
,
when
you
do
not
observe
answers
to
your
prayers
.
Chap.
2.
CHAP.
2.
Three
cases
propounded
:
The
first
,
concerning
prayers
for
the
Church
,
and
for
the
accomplishment
of
such
promises
as
may
fall
out
in
ages
to
come
.
NOw
as
for
rules
,
and
helps
to
find
out
Gods
meaning
towards
you
in
your
prayers
,
and
to
spie
out
answers
;
and
how
to
know
when
God
doth
any
thing
in
answer
to
your
prayers
,
this
is
the
next
thing
to
bee
handled
:
wherein
first
,
I
will
answer
some
cases
,
and
queries
which
may
fall
out
in
severall
sorts
of
prayers
,
about
the
answering
of
them
▪
1
As
first
,
concerning
prayers
put
up
for
the
Church
,
for
the
accomplishment
of
such
things
as
fall
out
in
Ages
to
come
.
2
Concerning
praiers
made
for
others
of
your
friends
,
kinred
,
&c.
3
Concerning
those
praiers
,
whether
for
your selves
or
others
,
wherein
others
joine
with
you
.
For
the
first
.
§.
1.
The
full
answer
to
such
prayers
is
to
come
.
First
,
there
may
bee
some
prayers
,
which
you
must
bee
content
,
never
your selves
to
see
answered
in
this
world
;
the
accomplishment
of
them
not
falling
out
in
your
time
:
such
as
are
those
you
haply
make
for
the
calling
of
the
Iews
,
the
utter
downfal
of
Gods
enemies
,
the
flourishing
of
the
Gospel
,
the
full
purity
and
liberty
of
Gods
Ordinances
,
the
particular
flourishing
and
good
of
the
society
and
place
you
live
in
:
all
you
whose
hearts
are
right
,
doe
treasure
up
many
such
praiers
as
these
,
and
sowe
much
of
such
precious
seed
,
which
you
must
bee
content
to
have
the
Church
(
it
may
be
)
in
after
Ages
to
reape
:
All
which
prayers
are
not
yet
lost
,
but
will
have
answers
:
for
as
God
is
an
eternall
God
,
and
Christs
righteousnesse
an
everlasting
righteousnesse
,
and
therefore
of
eternall
efficacie
,
Dan.
9.
24
Being
offered
up
by
the
eternall
Spirit
,
Heb.
9.
14.
So
are
prayers
also
,
which
are
the
worke
of
the
eternall
Spirit
of
Christ
,
made
to
that
God
in
his
Name
,
and
in
him
are
eternally
accepted
,
and
of
eternall
force
,
and
therefore
may
take
place
in
after
Ages
.
So
the
prayer
that
S.
Stephen
made
for
his
persecutors
,
tooke
place
in
Saul
when
S.
Stephen
was
dead
.
So
Davids
prayer
against
Iudas
,
Psal.
109.
8
,
9.
took
effect
above
a
thousand
yeeres
after
,
as
appeares
,
Acts
1.
20.
So
the
prayers
of
the
Church
for
three
hundred
yeeres
in
the
Primitive
times
,
That
Kings
might
come
to
the
knowledge
of
the
truth
,
and
they
leade
peaceable
and
quiet
lives
in
all
godlinesse
and
honesty
,
(
which
S.
Paul
in
Nero's
time
exhorted
unto
,
1.
Tim.
2.
2.
)
were
not
answered
,
&
accomplished
till
Constantines
time
,
when
the
Church
brought
forth
a
Man-childe
.
Revel.
12
1
▪
So
Esay
58.
after
hee
had
exhorted
to
,
and
given
directions
for
fasting
&
prayer
in
a
right
manner
,
hee
adjoyneth
this
promise
:
Thou
shalt
raise
up
the
foundation
of
many
generations
;
thou
shalt
be
called
the
repairer
of
the
breach
,
namely
for
this
,
because
his
fasting
,
and
prayers
might
have
influence
into
many
ages
yet
to
come
,
in
the
accomplishment
of
what
was
prayed
for
.
And
that
which
Christ
saies
of
the
Apostles
,
reaping
the
fruit
of
S.
Iohn
the
Baptists
ministery
,
and
the
seed
he
had
sowne
,
is
in
like
maner
herein
verified
;
Iohn
4.
37.
One
soweth
and
another
reapeth
.
And
in
this
sense
that
which
the
Papists
say
is
true
,
that
there
is
a
common
treasury
of
the
Church
,
not
of
their
merits
,
but
of
their
praiers
:
there
are
bottles
of
teares
a
filling
,
Vials
a
filling
to
be
powred
out
for
the
destruction
of
Gods
enemies
:
what
a
collection
of
prayers
hath
there
been
these
many
Ages
towards
it
?
and
that
may
bee
one
reason
why
God
will
do
such
great
things
towards
the
end
of
the
world
,
even
because
there
hath
beene
so
great
a
stock
of
prayers
going
,
for
so
many
ages
,
which
is
now
to
be
returned
:
and
herein
it
falls
out
to
us
in
our
prayers
,
as
in
their
prophecies
to
the
Prophets
of
old
,
1.
Pet.
1.
11
▪
The
Spirit
in
them
did
signifie
the
sufferings
of
Christ
,
and
the
glory
that
should
follow
.
Vnto
whom
it
was
revealed
,
that
not
unto
themselves
,
but
unto
us
they
did
minister
the
things
that
are
now
revealed
:
and
thus
is
it
in
the
spirit
of
prayer
,
which
is
instead
of
the
spirit
of
prophecy
:
for
wee
pray
through
the
guidance
of
the
Spirit
(
who
teacheth
us
what
to
aske
)
for
many
things
that
come
to
passe
in
after
ages
.
Onely
at
present
,
§.
2.
Yet
they
may
have
an
answer
at
present
,
in
assurance
both
that
they
shall
come
to
passe
,
and
of
the
acceptation
of
our
persons
for
them
.
it
may
bee
,
in
prayer
thou
hast
revealed
unto
thee
by
a
secret
impression
made
on
thy
spirit
,
that
these
things
shall
come
to
passe
,
and
so
hast
thy
faith
confirmed
in
them
,
and
withall
an
evidence
,
that
even
for
thy
prayers
,
among
others
,
God
will
performe
them
;
and
that
the
contribution
of
thy
prayers
,
doth
help
to
make
up
the
summe
:
and
upon
such
prayers
God
usually
for
the
present
also
testifies
the
acceptation
of
a
mans
person
,
and
reveales
himselfe
most
to
him
that
hee
is
his
;
as
he
did
to
Moses
;
he
never
revealed
his
love
to
Moses
more
,
then
when
he
praied
most
for
Gods
people
.
And
haply
thou
hast
that
as
one
of
thy
best
evidences
of
the
uprightnesse
of
thy
heart
,
that
thou
canst
pray
for
the
Churches
good
,
though
for
a
long
time
to
come
which
thou
maiest
never
behold
with
thine
eyes
even
as
David
also
did
,
and
rejoyced
in
it
.
§.
3.
And
in
heaven
we
shall
rejoyce
at
the
accomplishment
of
them
:
and
at
the
day
of
Judgement
▪
And
when
they
are
accomplished
,
and
thou
in
heaven
,
thy
joy
will
surely
bee
the
more
full
for
these
thy
praiers
:
as
at
the
conversion
of
those
thou
hast
prayed
for
,
so
at
the
ruine
of
the
Churches
enemies
,
&c.
whom
thou
didst
pray
against
;
For
if
there
bee
joy
in
heaven
at
the
conversion
of
a
sinner
,
(
as
at
the
birth
of
a
new
Prince
and
Heire
of
heaven
)
then
haply
in
a
proportion
hee
shall
rejoyce
most
,
whose
prayers
had
most
hand
in
it
,
and
a
speciall
interest
therein
.
And
so
as
thy
other
workes
,
so
thy
prayers
follow
thee
,
and
the
fruit
of
them
,
Ier.
17.
10.
as
Ieremy
speakes
:
and
how
ever
,
yet
at
the
day
of
Judgement
thou
shalt
rejoice
,
as
well
as
they
that
enioyed
the
fruit
of
thy
prayers
in
their
times
,
thou
having
sowne
the
seed
of
their
happinesse
;
both
hee
that
sowes
,
and
hee
that
reapes
shall
then
rejoyce
together
,
as
Christ
sayes
,
Iohn
4.
36.
Chap.
3.
CHAP.
III.
The
second
Case
,
concerning
prayers
made
for
others
:
of
our
friends
,
&c.
How
they
are
answered
?
THe
second
case
is
,
concerning
answers
to
our
prayers
for
others
,
for
particular
men
,
as
friends
,
and
kinred
,
&c.
and
likewise
for
temporall
blessings
.
Pray
for
others
you
know
wee
must
:
Pray
for
others
wee
ought
.
so
the
Elders
of
the
Church
for
those
that
are
sick
,
Iam.
5.
15
,
16.
Pray
one
for
another
,
sayes
S.
Iames
:
as
in
case
a
man
is
troubled
with
a
lust
,
tell
some
private
friend
of
it
,
Confesse
your
sins
one
to
another
;
that
when
a
mans
owne
prayers
are
not
strong
enough
to
cast
it
out
,
it
may
bee
done
by
the
help
of
anothers
praiers
joyned
with
his
.
(
So
it
followes
,
That
yee
may
bee
healed
,
ver.
16.
For
in
that
sense
I
understand
healing
,
in
ver.
16.
)
So
also
,
1.
Iohn
5.
16.
If
a
man
see
his
brother
sin
a
sin
,
which
is
not
unto
death
,
that
is
not
against
the
Holy
Ghost
,
hee
shall
aske
life
for
him
,
and
God
shall
give
him
life
,
that
sins
not
unto
death
.
Concerning
this
case
I
give
these
considerations
,
how
such
prayers
are
answered
.
1.
Consideration
.
§.
1.
Such
prayers
for
others
God
often
granteth
.
Such
prayers
God
often
heareth
;
why
else
are
any
such
promises
made
?
as
That
they
shall
bee
healed
in
their
bodies
,
James
5.
15.
Healed
of
their
lusts
,
ver.
16.
Converted
to
life
,
1.
Ioh.
5.
16.
God
hath
made
these
to
encourage
us
to
pray
,
and
to
testifie
his
abundant
love
to
us
;
that
it
so
overflowes
and
runs
over
,
that
he
will
heare
us
,
not
onely
for
our selves
,
but
for
others
also
:
which
is
a
signe
we
are
in
extraordinary
favour
.
So
God
intimates
concerning
Abraham
,
to
Abimelech
,
Gen.
20.
7.
He
is
a
Prophet
,
and
he
shall
pray
for
thee
,
and
thou
shalt
live
:
and
as
he
was
a
Prophet
,
so
wee
are
Priests
;
as
for
our selves
,
so
for
others
also
,
to
God
our
Father
:
and
it
is
a
prerogative
we
have
through
the
fellowship
wee
have
,
and
communion
of
Christs
Priestly
office
,
Revel.
1.
6.
who
hath
made
us
Kings
and
Priests
,
to
prevaile
and
intercede
for
others
;
and
a
speciall
token
and
pledge
of
extraordinary
love
.
For
if
God
heares
a
mans
prayers
for
others
,
much
more
for
himselfe
in
his
owne
behalfe
.
So
when
Christ
healed
the
man
sick
of
the
palsie
,
it
was
,
as
it
is
said
,
For
the
faith
of
the
standers
by
,
Matth.
9.
2.
Hee
seeing
their
faith
,
said
,
Thy
sinnes
are
forgiven
thee
;
the
meaning
is
,
not
as
if
for
their
faith
sake
he
forgave
that
man
his
sins
,
Hab.
2.
4.
for
,
The
just
doth
live
by
his
(
owne
)
faith
:
but
to
encourage
them
,
who
out
of
faith
brought
that
sick
man
to
him
;
and
us
all
in
like
maner
to
bring
others
,
and
their
plaints
,
by
prayer
,
before
him
;
he
therefore
then
tooke
occasion
to
declare
and
pronounce
forgivenesse
to
that
poore
man
;
§.
2.
hee
therefore
then
said
,
Yet
alwaies
they
do
not
prevaile
for
the
parties
prayer
for
.
Thy
sinnes
are
forgiven
thee
.
2.
Consideration
:
yet
secondly
,
prayers
for
others
may
often
also
not
obtaine
the
particular
thing
prayed
for
them
.
So
Samuels
prayer
for
Saul
,
1.
Sam.
15.
35.
So
David
for
his
enemies
,
Psalm
.
●7
.
13.
For
it
is
in
this
,
The
reason
.
as
it
is
●n
the
use
of
other
means
and
ordinances
for
the
good
of
others
;
God
making
such
like
kinde
of
promises
to
our
prayers
herein
,
as
hee
hath
made
to
our
endeavours
to
convert
when
wee
preach
to
men
:
that
looke
as
wee
preach
to
many
,
and
yet
but
few
beleeve
,
Rom.
10.
16.
for
,
Who
hath
beleeved
our
report
?
even
as
many
as
are
ordained
to
eternall
life
;
wee
become
all
to
all
,
and
winne
but
some
:
So
we
pray
for
many
,
not
knowing
who
are
ordained
to
eternall
life
,
which
whilest
wee
know
not
,
wee
are
yet
to
pray
for
them
,
1.
Tim.
2
,
3
,
4.
Onely
as
where
God
hath
set
his
Ordinance
of
Preaching
,
it
is
more
then
a
probable
signe
hee
hath
some
to
convert
,
and
usually
the
word
takes
among
some
,
though
often
but
a
few
:
So
when
hee
hath
stirred
up
our
hearts
to
pray
for
others
,
it
is
a
signe
God
will
heare
us
for
some
of
those
we
pray
for
:
yet
so
as
we
may
be
denied
.
For
God
doth
require
it
as
a
duty
on
our
parts
,
because
it
is
an
outward
meanes
ordained
by
God
,
by
which
sometimes
Hee
useth
to
bring
things
to
passe
:
but
yet
not
as
such
a
certaine
,
and
infallible
meanes
,
as
hee
hath
tied
himselfe
universally
unto
,
to
bring
the
thing
to
passe
on
his
part
.
And
though
indeed
his
promise
to
heare
and
accept
the
praier
is
generall
and
universal
:
Such
promises
to
hear
us
for
others
,
being
but
indefinite
,
not
universall
.
yet
the
promise
to
heare
it
,
by
granting
the
very
thing
it selfe
praied
for
,
is
but
an
indefinite
promise
;
such
as
he
makes
to
other
meanes
of
doing
men
good
,
as
to
our
admonitions
and
reproofes
,
and
to
our
preaching
,
&c.
Hee
makes
such
promises
,
because
sometimes
hee
doth
heare
and
convert
by
them
.
For
instance
,
that
promise
,
Iam.
5.
15.
of
healing
the
sick
,
cannot
be
universall
:
for
it
might
then
be
supposed
as
a
truth
implied
in
it
,
that
sick
men
might
never
die
,
when
as
it
is
appointed
for
all
men
once
to
die
,
Heb.
9.
27.
seeing
it
may
bee
supposed
that
the
Elders
may
at
all
such
times
of
danger
of
death
stil
come
and
pray
with
them
:
but
the
meaning
is
,
that
it
is
an
Ordinance
,
which
God
hath
made
a
gracious
promise
unto
,
because
he
often
doth
restore
the
sick
at
their
praiers
:
and
therefore
upon
every
such
particular
occasion
,
wee
are
to
rely
upon
God
for
the
performance
of
it
,
by
an
act
of
recumbencie
;
though
with
an
act
of
full
assurance
that
we
shall
obtain
it
,
we
cannot
;
the
promise
being
not
universall
,
out
indefinite
.
Of
the
like
nature
are
all
other
promises
of
things
temporall
and
outward
,
Illustrated
by
the
like
tenour
of
all
promises
of
things
temporall
.
(
of
which
wee
herein
speak
)
as
when
God
promiseth
to
give
long
life
to
them
that
honour
their
parents
;
riches
and
honours
to
them
that
feare
Him
;
the
tenour
and
purport
of
which
promises
is
not
,
as
if
absolutely
,
infallibly
,
&
universally
God
doth
alwayes
performe
these
to
those
that
are
yet
truely
qualified
with
the
conditions
specified
in
those
promises
;
The
contrary
both
Scripture
,
instances
,
and
common
experience
shewes
:
they
are
therefore
indefinitely
meant
,
and
so
to
bee
understood
by
us
;
for
,
because
when
ever
God
doth
dispense
any
such
mercies
to
any
of
his
,
hee
would
doe
it
by
promise
;
All
his
wayes
to
His
being
truth
,
that
is
,
the
fulfilling
of
some
truth
promised
;
and
also
God
having
purposed
in
his
outward
dispensation
of
things
here
in
this
world
,
to
bestow
riches
and
honours
upon
some
that
fear
him
,
(
though
not
upon
al
,
for
how
then
should
all
things
fall
alike
to
all
?
Eccles.
7.
2.
Poverty
and
cotempt
upon
them
that
feare
God
,
even
as
well
as
those
that
feare
him
not
.
)
Hee
hath
therefore
indefinitely
expressed
His
gracious
dispensation
herein
:
The
faith
towards
them
required
to
be
but
an
indefinite
act
of
recumbency
not
of
assurance
.
requiring
answerably
an
act
of
saith
(
which
principle
in
us
is
suited
to
a
promise
,
as
a
faculty
is
to
its
proper
object
)
suitable
to
that
his
meaning
in
the
promise
;
That
as
hee
intended
not
in
such
promises
an
absolute
,
infallible
,
universall
obligation
of
himselfe
to
the
performance
of
them
to
all
that
feare
him
:
so
the
act
of
faith
which
a
man
is
to
put
forth
toward
this
promise
,
in
the
application
of
it
for
his
owne
particular
,
is
not
required
to
be
an
absolute
,
infallible
perswasion
,
and
assurance
that
God
will
bestow
these
outward
things
upon
him
,
having
these
qualifications
in
him
;
but
onely
an
indefinite
act
(
as
I
may
so
call
it
)
of
recumbency
and
submission
;
casting
and
adventuring
our selves
upon
him
for
the
performance
of
it
to
us
,
not
knowing
but
he
may
in
his
outward
dispensations
make
it
good
to
us
,
yet
with
submission
to
His
good
pleasure
,
if
otherwise
Hee
disposeth
it
.
Though
of
assurance
to
the
promise
in
generall
,
yet
not
in
the
application
of
it
.
It
is
true
indeed
,
that
that
act
of
generall
assent
,
which
faith
is
to
give
to
this
promise
in
the
generall
abstract
truth
of
it
,
is
to
bee
an
assured
certaine
perswasion
and
beleefe
,
that
God
hath
made
this
promise
,
and
that
He
certainely
will
,
and
doth
performe
it
unto
some
according
to
his
purpose
expressed
therein
;
which
act
of
generall
assent
,
is
that
beleeving
without
wavering
,
namely
of
the
truth
of
the
promise
in
general
,
which
S.
Iames
calls
for
in
prayer
,
Iam.
1.
6.
But
yet
that
speciall
act
of
application
(
as
Divines
call
it
)
required
in
this
faith
,
wherby
I
am
to
rest
upon
it
,
for
my
owne
particular
,
is
not
required
to
be
such
an
undoubted
perswasion
,
as
to
thinke
that
I
shall
certainly
have
this
particular
promise
in
kinde
fulfilled
to
me
;
for
the
truth
,
purpose
,
and
intent
of
the
promise
,
is
not
universall
,
but
indefinite
.
So
as
it
is
but
an
it
may
bee
(
as
God
elsewhere
expresseth
such
promises
,
as
Zeph.
●
.
1
,
2.
)
That
it
shal
be
performed
to
mee
:
and
yet
because
it
may
be
God
wil
perform
it
unto
mee
,
therefore
my
duty
is
to
cast
my self
upon
God
,
and
put
in
for
it
,
with
submission
to
His
good
pleasure
for
the
performance
of
it
to
me
.
So
that
so
farre
as
the
truth
and
intent
of
it
,
is
revealed
to
be
infallible
&
certain
,
so
far
a
man
is
bound
to
have
an
answerable
act
of
faith
,
of
certaine
and
infallible
perswasion
towards
it
,
as
to
beleeve
without
wavering
that
God
hath
made
such
a
promise
,
and
will
perform
it
according
to
His
intent
in
making
it
,
which
is
unto
some
:
but
yet
withall
because
the
tenour
of
it
is
but
indefinite
,
and
in
that
respect
,
whether
it
shal
be
performed
to
mee
or
no
,
is
not
therein
certainely
revealed
;
Therefore
God
requires
not
of
mee
in
the
application
of
such
a
promise
,
an
absolute
full
perswasion
that
He
will
performe
it
to
mee
in
such
or
such
a
manner
,
&c.
But
only
an
act
of
dependance
and
adherence
with
referring
it
to
his
wise
and
righteous
good
pleasure
towards
me
.
And
yet
againe
if
God
should
at
any
time
give
a
man
such
a
speciall
faith
concerning
any
such
particular
temporall
blessing
for
himselfe
or
another
,
Yet
when
God
sometimes
gives
a
speciall
faith
,
then
we
are
to
bee
assured
the
thing
shall
bee
done
.
then
hee
is
bound
to
beleeve
it
thus
in
particular
:
as
when
Hee
gave
power
to
any
to
work
miracles
,
(
as
to
his
Apostles
Hee
did
,
with
a
Commission
to
work
them
,
)
then
they
were
bound
to
beleeve
that
such
and
such
a
miracle
should
infallibly
bee
wrought
by
them
;
as
that
the
Devils
should
be
cast
out
by
them
,
&c.
And
therefore
in
this
case
Christ
rebukes
His
Disciples
,
for
not
beleeving
thus
upon
such
particular
occasions
,
Matth.
17.
20.
And
then
it
is
also
true
,
that
if
God
give
such
a
faith
,
Hee
will
infallibly
perform
it
:
and
thus
those
his
words
are
to
bee
understood
,
Matth.
27.
22.
Whatsoever
yee
aske
in
faith
beleeving
,
An
objection
prevented
.
yee
shall
receive
,
hee
speakes
it
of
the
faith
of
miracles
,
for
21.
ver.
he
had
said
,
If
ye
beleeve
and
doubt
not
,
yee
shall
say
to
this
Mountaine
,
remoove
into
the
sea
,
and
it
shall
be
remooved
:
so
that
,
when
God
works
such
a
faith
,
and
wee
are
called
to
it
,
we
are
bound
to
beleeve
with
a
certain
perswasion
that
such
a
thing
will
be
done
,
and
it
shall
bee
done
:
but
unto
such
a
kinde
of
speciall
faith
in
temporall
promises
for
our selves
or
others
,
God
doth
not
now
alwayes
call
us
.
If
indeed
at
any
time
wee
did
beleeve
and
doubted
not
,
by
reason
of
a
speciall
faith
wrought
by
God
,
that
GOD
would
remove
a
mountaine
into
the
Sea
,
or
bestow
any
outward
mercy
,
it
should
be
done
:
for
he
that
stirred
up
such
a
faith
,
would
accomplish
the
thing
:
but
it
is
not
that
,
which
God
requires
of
beleevers
,
that
they
should
without
doubting
thus
beleeve
concerning
outward
things
;
the
promises
thereof
being
not
universall
,
but
indefinite
;
and
therefore
answerably
a
man
is
not
absolutely
bound
to
beleeve
that
God
wil
certainly
bestow
such
a
temporall
blessing
on
him
,
no
not
though
he
should
have
the
qualification
,
which
the
promise
being
not
universal
,
made
●o
all
so
qualified
,
but
indefinite
to
some
of
such
so
qualified
.
The
case
is
the
same
of
beleeving
promises
made
to
our
praying
for
others
,
which
is
the
thing
in
hand
.
§.
3.
Such
prayers
for
others
are
often
returned
into
our
own
bosome
.
3.
When
the
prayers
●re
thus
made
out
of
concience
of
our
duty
for
such
,
whom
yet
God
doth
not
intend
that
mercy
unto
,
then
they
are
returned
againe
into
our
owne
bosomes
to
our
advantage
:
even
as
S.
Paul
saith
,
that
his
rejoycing
that
others
preached
,
though
they
lost
their
labour
,
should
turne
to
his
salvation
,
Phil.
1.
20.
So
prayers
for
others
,
though
to
the
parties
themselves
we
prayed
for
they
prove
in
vaine
,
yet
they
turne
to
our
good
So
Psalm
.
35.
12
,
13.
When
his
enemies
were
sick
,
David
he
praied
and
humbled
himselfe
;
and
my
prayers
(
saies
he
)
returned
into
my
bosome
David
did
by
this
his
prayer
in
secret
for
his
enemies
,
testifie
the
sincerity
of
his
heart
to
God
and
his
true
forgivenesse
of
them
(
for
it
is
the
usuall
disposition
of
Gods
children
,
to
pray
for
them
that
are
the
greatest
enemies
to
them
,
)
and
this
prayer
though
it
did
not
profit
them
,
yet
it
turned
to
Davids
owne
good
,
it
came
back
,
and
home
againe
to
him
,
with
blessings
to
himselfe
;
God
delighting
in
,
and
rewarding
such
a
disposition
in
his
childe
,
as
much
as
any
other
;
The
Reason
.
because
therein
we
resemble
Christ
so
truely
,
and
shew
that
God
is
our
Father
,
and
our selves
to
have
his
bowels
in
us
;
and
God
stirreth
up
this
praying
disposition
in
his
children
for
their
enemies
,
not
alwaies
that
he
means
to
heare
them
for
them
,
but
because
he
meanes
to
draw
forth
,
and
so
have
an
occasion
to
reward
those
holy
dispositions
,
which
are
the
noblest
parts
of
his
image
in
them
and
wherewith
hee
is
so
much
delighted
;
and
so
their
prayers
returne
into
their
owne
bosome
,
and
it
is
taken
,
as
if
they
had
prayed
for
themselves
all
that
while
.
Thus
in
like
maner
,
when
Moses
prayed
so
earnestly
for
the
people
of
Israel
,
God
offered
to
returne
his
prayer
into
his
owne
bosome
,
and
doe
as
much
for
him
alone
,
as
hee
had
desired
that
God
would
doe
for
them
.
Exod.
32.
10.
I
will
make
of
thee
a
great
Nation
(
saies
God
to
him
)
for
whom
I
will
doe
as
much
for
thy
sake
,
as
thou
hast
prayed
I
should
doe
for
these
.
As
in
preaching
the
Gospel
,
Christ
told
the
Disciples
,
That
if
in
any
house
they
came
to
preach
peace
,
there
were
not
a
Sonne
of
peace
,
Luke
10.
on
whom
the
message
might
take
place
,
and
their
peace
rest
,
Your
peace
(
saies
hee
)
shall
returne
unto
you
againe
.
So
is
it
,
if
your
prayers
take
not
place
.
§.
4.
Good
often
in
the
end
casts
such
out
of
our
prayers
hee
intends
not
to
heare
us
for
.
4.
If
wee
have
prayed
long
for
those
,
whom
God
●ntends
not
mercy
unto
,
hee
will
in
the
end
cast
them
out
of
our
prayers
and
hearts
,
and
take
our
hearts
off
from
praying
for
them
.
That
which
he
did
by
a
revelation
from
heaven
to
some
Prophets
of
old
,
as
to
Samuel
and
Ieremiah
,
the
same
hee
doth
by
a
more
undiscerned
worke
;
that
is
,
by
withdrawing
assistance
to
pray
for
such
;
by
withdrawing
the
spirit
of
supplication
from
a
man
,
for
some
men
,
and
in
some
businesses
.
Now
thus
he
did
with
Samuel
;
Why
dost
thou
mourne
for
Saul
?
The
Reason
.
1.
Sam.
16.
1.
So
with
Ieremiah
,
Jer.
7.
16.
Pray
not
for
this
people
:
and
this
he
doth
,
because
he
is
loath
when
his
people
doe
pray
but
to
heare
them
;
and
would
not
that
such
precious
breath
as
that
of
prayer
is
,
should
bee
without
its
full
and
direct
successe
,
or
be
in
vaine
:
therefore
when
he
meanes
not
to
heare
,
he
layes
the
key
of
prayer
out
of
the
way
,
so
desirous
is
hee
to
give
answers
to
every
prayer
.
It
falls
out
in
this
case
of
praying
for
another
,
as
in
reproving
another
.
One
whom
God
intends
not
good
unto
,
God
will
lock
up
a
mans
heart
towards
such
a
man
,
that
hee
shall
not
bee
able
to
reprove
him
,
when
towards
another
God
doth
inlarge
it
as
much
,
where
hee
intends
good
;
thus
it
is
sometimes
in
praying
for
another
;
so
as
in
praying
a
man
shall
not
be
able
to
pray
for
,
as
not
to
reprove
such
a
man
,
though
his
heart
was
to
doe
both
:
but
it
fareth
with
him
as
God
threatneth
concerning
Ezekiel
towards
that
people
,
that
he
makes
his
tongue
cleave
to
the
roofe
of
his
mouth
.
Ezek.
3.
26.
§.
5.
God
sometimes
answers
those
prayers
in
some
others
whom
we
prayed
not
for
.
5.
God
will
heare
those
prayers
for
,
and
answer
them
in
some
others
,
in
whom
wee
shall
have
as
much
comfort
,
as
in
those
wee
prayed
for
:
and
so
it
often
proves
and
fals
out
.
God
,
The
reason
.
to
shew
he
lookes
not
as
man
lookes
,
nor
chooseth
as
hee
chooseth
,
lets
our
hearts
be
set
on
work
to
pray
for
the
conversion
or
good
of
one
hee
intends
not
mercy
to
;
and
then
answers
them
in
some
other
,
whom
Hee
makes
as
deare
unto
us
.
When
God
had
cast
off
Saul
,
still
Samuels
heart
lingred
after
him
,
and
hee
mourned
for
him
:
but
God
at
the
same
time
,
when
hee
bids
him
cease
mourning
for
Saul
,
1.
Sam.
16.
to
shew
that
yet
hee
accepted
that
his
mourning
as
it
came
from
him
;
Goe
(
saies
hee
)
and
anoint
one
of
the
sonnes
of
lesse
,
1.
Sam.
16.
1.
Samuel
desired
to
see
a
good
successor
in
that
government
,
and
he
having
been
their
ruler
,
it
was
his
speciall
care
;
and
he
having
anointed
Saul
,
it
exceedingly
grieved
him
,
that
he
should
prove
so
wicked
;
and
God
saw
and
answered
the
ground
of
his
desires
;
and
therefore
immediately
upon
his
prayers
,
sent
him
to
anoint
the
best
King
that
ever
was
upon
that
Throne
,
who
was
the
issue
and
Man-childe
of
those
his
prayers
.
And
again
,
when
Samuel
came
to
anoint
one
of
the
sonnes
of
Iesse
;
when
he
saw
Eliab
,
ver.
6.
Surely
(
saies
he
)
the
Lords
anointed
is
before
me
:
If
Samuel
had
been
to
choose
,
hee
would
have
chosen
him
,
and
would
have
prayed
for
and
desired
him
:
but
God
seeth
not
as
man
seeth
,
ver.
7.
and
chooseth
not
as
man
chooseth
:
but
in
David
was
his
praier
fully
heard
,
and
answered
,
and
that
better
.
So
Abraham
he
had
prayed
for
Ishmael
;
and
Oh
let
Ishmael
,
live
in
thy
sight
!
Gen.
17.
but
GOD
gave
him
Isaac
in
stead
of
him
.
So
perhaps
thou
prayest
for
one
childe
more
then
for
another
,
out
of
thy
natural
affection
,
looking
on
his
countenance
and
stature
;
as
Samuel
did
on
Eliabs
:
but
yet
thy
prayers
being
sincere
in
the
ground
of
them
,
in
that
thou
desirest
a
childe
of
Promise
,
God
therefore
answers
thee
,
though
in
another
,
for
whom
yet
haply
,
thy
heart
was
not
so
much
stirred
;
who
yet
when
he
is
converted
,
proves
to
thee
as
great
a
comfort
;
and
it
is
as
much
as
if
that
other
thou
diddest
most
pray
for
,
had
bin
wrought
upon
.
Chap.
4.
CHAP.
IV.
The
third
Case
,
about
such
prayers
wherein
others
joine
with
us
.
How
therein
to
discern
the
influence
of
our
own
prayers
.
THe
third
Case
to
bee
considered
is
,
when
a
man
prayes
for
something
with
others
;
or
which
others
likewise
pray
for
with
him
,
so
as
he
is
not
alone
in
it
;
how
then
should
he
know
,
that
his
prayers
have
a
hand
in
obtaining
it
,
as
well
as
theirs
?
For
in
such
cases
Satan
is
apt
to
object
;
though
the
thing
is
granted
indeed
;
yet
not
for
thy
prayers
,
but
for
the
prayers
of
those
others
joyned
in
it
with
thee
.
§.
1.
If
our
hearts
were
affected
in
praying
with
the
same
holy
affections
wherewith
others
that
prayed
with
us
were
.
1.
If
thy
heart
did
sympathize
,
and
accord
in
the
same
holy
affections
with
those
others
in
praying
,
then
it
is
certaine
thy
voice
hath
helpt
to
carry
it
;
If
two
agree
on
earth
(
sayes
Christ
)
Matt.
18.
19.
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
if
they
harmonially
agree
to
play
the
same
tune
:
for
prayers
are
musick
in
Gods
eares
,
and
so
called
Melody
to
God
,
Ephes.
5.
19
It
is
not
simply
their
agreeing
in
the
thing
prayed
for
,
but
in
the
affections
:
for
it
is
the
affections
that
make
the
consort
and
the
melody
:
now
if
the
same
holy
affections
were
toucht
,
and
struck
by
Gods
spirit
in
thy
heart
,
that
in
theirs
,
then
thou
doest
help
to
make
up
the
consort
;
and
without
thee
it
would
have
beene
imperfect
:
yea
,
without
thee
the
thing
might
not
have
been
done
;
for
God
stands
sometimes
upon
such
a
number
of
voices
,
and
one
voice
casts
it
;
as
when
he
named
ten
righteous
persons
to
save
Sodome
:
when
therefore
the
same
holy
motives
and
affections
acted
thee
in
thy
prayer
,
which
did
them
in
theirs
,
it
was
the
worke
of
the
same
spirit
,
both
in
them
and
thee
,
and
God
hath
heard
thee
.
Especially
if
God
did
stir
up
the
same
secret
instinct
in
thee
,
Especially
when
this
sympathy
is
unbeknowne
each
to
other
.
to
sympathize
with
another
in
praying
for
such
a
thing
unbeknowne
one
to
another
,
as
sometimes
it
falls
out
;
then
surely
thy
prayers
are
in
it
as
well
as
his
.
You
shall
observe
sometimes
a
generall
instinct
of
the
Spirit
,
put
into
Gods
peoples
hearts
,
generally
to
pray
for
or
against
a
thing
,
without
each
others
stirring
up
one
another
:
even
as
Ezekiel
by
the
river
Chebar
prophecied
the
same
things
Ieremiah
did
at
home
at
Ierusalem
.
Thus
against
the
time
that
Christ
the
Messiah
came
in
the
flesh
,
there
was
a
great
expectation
raised
up
in
the
hearts
of
the
godly
people
,
to
look
and
pray
for
him
,
Luke
2.
27.
and
38.
§.
2.
By
some
speciall
evidence
:
as
first
,
sometimes
by
some
notable
circumstance
.
2
God
doth
usually
,
&
often
evidence
to
a
man
,
that
his
prayers
contributed
,
and
went
among
the
rest
towards
the
obtaining
of
it
;
as
,
1
By
some
circumstance
:
as
for
example
,
sometimes
by
ordering
it
so
,
that
that
man
that
prayed
most
for
a
thing
of
concernement
,
should
have
the
first
newes
of
it
when
it
comes
to
bee
accomplisht
:
which
God
doth
,
as
knowing
it
will
bee
most
welcome
newes
to
him
.
God
doth
herein
,
as
wee
doe
with
a
friend
,
who
we
know
is
cordiall
in
,
and
wisheth
well
to
a
businesse
;
hee
sends
him
the
first
word
of
it
,
who
was
most
hearty
in
it
,
&
prayed
most
about
it
.
Good
old
Simeon
,
had
surely
been
earnest
in
seeking
the
Lord
,
as
wel
as
the
rest
in
Ierusalem
,
to
send
the
Messiah
into
the
world
,
to
restore
and
raise
up
the
ruines
of
Israel
,
for
God
did
reveale
to
him
,
that
hee
should
see
him
before
he
died
:
and
therefore
to
evidence
to
him
his
respect
to
his
prayers
,
God
carryed
the
good
old
man
into
the
Temple
,
just
at
the
time
when
the
Child
was
brought
into
the
Temple
,
for
to
bee
presented
to
the
Lord
,
Luk.
2.
27
,
28.
And
in
like
manner
good
Anna
,
who
had
served
God
with
fasting
and
praier
,
night
and
day
:
God
ordereth
it
so
,
that
she
must
also
come
in
at
the
same
instant
,
Luke
2.
38.
By
some
such
like
peculiar
circumstance
or
other
,
doth
God
often
use
to
witnesse
to
a
mans
heart
,
that
hee
hath
heard
him
in
businesses
,
prayed
for
in
common
with
others
.
Secondly
,
by
the
hearts
being
filled
with
much
ioy
in
the
accomplishment
.
2.
By
filling
the
heart
with
much
joy
in
the
accomplishment
of
what
a
man
prayed
for
:
which
is
an
evident
argument
that
his
prayers
did
move
the
Lord
to
effect
it
,
as
well
as
the
prayers
of
others
.
Thus
that
good
old
Simeon
,
seeing
his
prayers
now
answered
,
hee
was
even
willing
to
die
through
joy
;
and
thought
he
could
not
die
in
a
better
time
,
Lord
now
let
thy
servant
depart
in
peace
.
For
when
the
desires
have
vented
and
laid
out
much
of
themselves
,
then
when
the
return
comes
home
,
they
have
an
answerable
part
and
share
in
the
comfort
of
it
:
and
as
desires
abounded
in
praying
,
so
will
joy
and
comfort
also
in
the
accomplishment
.
As
when
a
Ship
comes
home
,
not
onely
the
chiefe
owners
,
but
every
one
that
ventured
shall
have
a
share
out
of
the
returne
,
in
a
proportion
to
the
adventure
:
so
here
,
though
some
one
whom
it
mainly
concerns
hath
especiall
interest
in
the
mercy
obtained
,
yet
thou
shalt
have
thy
prayers
out
in
joy
from
God
,
that
the
thing
is
granted
.
S.
Paul
had
planted
a
Church
at
Thessalonica
,
but
hee
could
not
stay
to
water
it
with
his
owne
preaching
,
yet
when
absent
,
hee
waters
those
Plants
which
hee
had
set
,
with
prayers
,
night
and
day
;
1.
Thes.
3.
10.
Night
and
day
praying
exceedingly
for
you
,
sayes
hee
:
and
as
his
prayers
were
exceeding
abundant
for
them
,
so
was
his
joy
as
aboundant
in
them
,
when
hee
had
heard
that
they
stood
stedfast
,
and
fell
not
back
againe
;
Now
wee
live
,
if
yee
stand
fast
in
the
Lord
,
ver.
8.
And
what
thanks
can
we
render
to
God
for
all
the
joy
wherewith
wee
joy
for
your
sakes
,
before
the
Lord
?
ver.
9.
3
By
thankfulnesse
for
it
when
accomplisht
.
3.
If
God
give
you
a
heart
thankfull
for
a
blessing
vouchsafed
to
another
,
prayed
for
by
you
with
others
,
it
is
another
signe
your
prayers
have
some
hand
in
it
:
S.
Paul
knew
not
what
thankes
to
give
for
the
answering
of
his
prayers
,
as
in
that
forementioned
place
.
Old
Eli
had
put
up
but
one
short
ejaculatory
petition
that
wee
reade
of
,
for
Hannah
,
&
that
was
The
Lord
grant
thy
petition
,
1
Sam.
1.
17.
&
for
the
returne
of
that
one
prayer
when
Hannah
related
how
God
had
answered
her
,
ver.
26
,
27.
hee
returned
solemne
thankes
,
And
he
worshipped
the
Lord
there
.
ver.
28.
§
3.
Especially
when
the
thing
obtained
concernes
a
mans
own
particular
.
And
lastly
,
in
case
the
thing
concerned
thy self
,
which
was
prayed
for
by
others
helping
thee
therein
,
what
cause
hast
thou
but
to
thinke
that
it
was
granted
for
thy
owne
prayers
,
and
not
for
theirs
onely
?
seeing
God
stirred
up
their
hearts
to
pray
for
thee
,
and
gave
thee
a
heart
to
pray
for
thy selfe
,
and
besides
,
gave
thee
the
thing
which
thou
desiredst
:
which
argues
thou
art
beloved
aswell
as
they
,
and
accepted
as
well
as
they
.
I
know
this
shal
turn
to
my
salvation
through
your
prayers
,
saith
S.
Paul
,
Phil.
1.
19.
though
their
prayers
went
to
the
businesse
,
yet
had
not
S.
Paul
beene
accepted
himselfe
,
the
prayers
of
all
the
men
in
the
world
,
would
have
done
him
but
little
good
.
God
may
heare
the
prayers
of
the
godly
,
for
wicked
men
,
when
they
doe
not
pray
themselves
,
in
temporall
things
;
so
hee
did
heare
Moses
for
Pharaoh
,
Abraham
for
Abimelech
;
and
he
may
heare
godly
men
the
sooner
for
others
prayers
;
so
hee
heard
Aaron
and
Miriam
the
sooner
,
for
Moses
his
sake
,
Numb.
12.
13
:
But
if
God
stirs
up
thy
heart
to
pray
for
thy selfe
,
as
well
as
others
for
thee
;
then
God
that
gave
thee
a
heart
to
pray
,
hath
heard
thy
prayers
also
,
and
hath
had
a
respect
to
them
more
in
it
then
to
theirs
,
because
it
concerned
thy selfe
,
as
a
more
speciall
mercy
unto
thee
.
Chap.
5.
CHAP.
V.
Common
directions
helpfull
in
all
cases
and
prayers
.
First
,
from
such
observations
as
may
be
taken
,
from
before
,
and
in
praying
.
HAving
premised
these
Cases
,
I
come
now
to
more
generall
and
common
directions
to
help
you
in
discerning
and
observing
the
minde
of
God
,
and
his
answers
to
you
in
your
prayers
.
All
which
directions
are
such
,
as
may
be
helpfull
in
all
the
forementioned
cases
,
and
in
all
sorts
of
prayers
whatever
.
And
they
are
taken
from
observations
,
to
bee
made
upon
your
prayers
,
&c.
Both
before
,
in
,
and
after
praying
;
§
1.
Before
:
when
God
prepares
the
heart
to
pray
.
First
,
Before
praying
;
when
God
bespeakes
a
prayer
,
(
as
I
may
so
speak
)
that
is
,
when
God
secretly
speakes
to
the
heart
to
pray
much
about
a
thing
;
I
expresse
it
thus
according
to
that
phrase
of
David
,
Psal.
27.
8.
Thou
saidst
seeke
my
face
:
and
I
said
,
Thy
face
Lord
will
I
seeke
:
now
God
then
speakes
to
the
heart
to
pray
,
when
not
onely
hee
puts
upon
the
duty
by
saying
to
the
conscience
,
this
thou
oughtest
to
doe
:
but
Gods
speaking
to
pray
is
such
,
as
his
speech
at
first
was
,
when
hee
made
the
world
,
when
hee
said
,
Let
there
be
light
,
and
there
was
light
:
so
hee
sayes
,
Let
there
be
a
prayer
,
and
there
is
a
prayer
,
that
is
,
hee
powres
upon
a
man
a
spirit
of
grace
and
supplication
,
a
praying
disposition
;
hee
puts
in
motives
,
suggests
arguments
and
pleas
to
God
;
all
which
you
shall
finde
come
in
readily
,
and
of
themselves
;
and
that
likewise
with
a
quickning
heat
,
and
inlargement
of
affections
,
and
with
a
lingring
,
and
longing
,
and
restlessenesse
of
spirit
to
bee
alone
,
to
powre
out
the
soule
to
God
,
and
to
vent
and
forme
those
motions
and
suggestions
into
a
prayer
,
till
you
have
laid
them
together
,
and
made
a
prayer
of
them
.
And
this
is
a
speaking
to
the
heart
:
and
observe
such
times
when
God
doth
thus
,
and
neglect
them
not
;
then
to
strike
,
whilest
the
iron
is
hot
;
thou
hast
then
his
eare
,
it
is
a
speciall
opportunity
for
that
businesse
,
such
an
one
as
thou
mayest
never
have
the
like
.
Suitors
at
Court
observe
mollissima
fandi
tempora
,
their
times
of
beging
,
when
they
have
Kings
in
a
good
mood
,
which
they
will
be
sure
to
take
the
advantage
of
;
but
especially
if
they
should
finde
that
the
King
himselfe
should
beginne
of
himselfe
to
speake
of
the
businesse
which
they
would
have
of
him
:
and
thus
that
phrase
of
Psal.
10.
17.
is
understood
by
some
,
that
God
prepares
the
heart
,
and
causeth
the
eare
to
heare
;
that
is
,
hee
fashions
it
,
and
composeth
it
into
a
praying
frame
.
And
sure
it
is
a
great
signe
that
God
meanes
to
heare
us
,
The
difference
between
Satans
unseasonable
urging
us
to
pray
,
and
Gods
moving
us
.
when
himselfe
shall
thus
indite
the
Petition
.
And
by
the
way
let
me
give
this
note
of
difference
,
betweene
these
speakings
to
the
heart
,
and
those
whereby
Satan
puts
us
upon
such
duties
at
unseasonable
houres
and
times
;
as
when
we
are
otherwise
necessarily
to
be
imployed
in
our
callings
,
to
eate
,
or
to
sleepe
,
&c.
then
to
put
upon
praying
,
is
a
device
of
his
he
useth
,
to
tire
out
new
converts
with
.
The
difference
will
appeare
in
this
,
the
devill
comes
in
a
violent
imperious
manner
upon
the
conscience
,
but
inlargeth
not
the
heart
a
whit
unto
the
duty
:
but
whensoever
God
at
such
extraordinary
by-times
doth
call
upon
us
,
hee
fits
and
prepares
the
heart
,
and
fills
the
soule
with
holy
suggestions
,
as
materialls
for
the
duty
;
for
whatsoever
he
calls
to
,
he
gives
abilities
withall
to
the
thing
he
calls
for
.
And
thus
usually
,
when
hee
will
have
any
great
matters
done
&
effected
,
hee
sets
mens
hearts
a
worke
to
pray
,
by
a
kinde
of
gracious
pre-instinct
;
hee
stirres
them
up
and
toucheth
the
strings
of
their
hearts
,
by
his
Spirit
sent
downe
upon
them
:
Thus
against
the
returne
of
the
captivity
he
stirred
up
Daniels
heart
,
Dan.
9.
1.
Hee
knowing
by
bookes
,
the
time
to
be
neere
expiring
was
stirred
up
to
seek
God
:
Dan.
9.
2.
and
so
hee
that
made
this
Psalme
,
Salvation
being
then
nigh
,
ver.
9.
10.
then
God
stirred
him
up
to
pray
,
and
pen
this
prayer
for
their
returne
:
which
God
had
foretold
hee
would
doe
,
Ier.
29.
10
,
11
,
12.
For
having
promised
ver.
10.
I
will
cause
you
to
returne
after
seventy
yeares
:
Then
(
sayes
he
,
ver.
12.
)
shall
ye
call
upon
me
,
and
ye
shall
goe
and
pray
unto
mee
,
and
I
will
hearken
unto
you
:
he
speakes
it
not
onely
by
way
of
command
,
what
it
was
they
ought
to
doe
;
but
as
prophecying
also
what
they
should
doe
;
for
then
he
meant
to
stirre
up
their
hearts
;
as
then
hee
did
,
as
appeares
by
those
forementioned
instances
.
Therefore
observe
what
things
,
God
,
thus
by
an
instinct
doth
inlarge
thy
heart
to
pray
for
at
times
,
and
sometimes
at
extraordinary
by-times
,
when
haply
thou
diddest
not
think
to
pray
about
any
such
thing
,
yet
hee
then
stirred
thee
up
most
,
it
may
be
,
as
thou
wert
walking
,
&c.
and
having
spare
time
,
he
drawes
thee
into
his
presence
and
moves
thee
in
that
maner
specified
.
§.
2.
2
In
praier
:
Gods
speaking
to
the
heart
in
prayer
,
an
evidence
of
hearing
:
which
may
be
discerned
.
Now
secondly
:
as
God
thus
speakes
to
the
heart
to
pray
,
so
also
in
praying
;
and
his
speaking
to
the
heart
in
prayer
may
bee
discerned
by
these
particulars
.
1
By
giving
a
quiet
rest
of
spirit
about
the
thing
prayed
for
,
in
and
by
prayer
.
1.
When
God
quiets
,
and
calmes
,
and
contents
the
heart
in
prayer
,
which
is
done
by
speaking
something
to
the
heart
,
though
what
is
spoken
,
be
not
alwayes
discerned
:
If
you
should
see
one
,
who
was
an
earnest
and
importunate
suitor
and
exceeding
anxious
when
he
went
in
to
a
great
man
,
but
behold
him
after
comming
out
from
him
contented
,
and
quieted
,
and
cheerefull
in
his
spirit
,
you
would
conceive
that
certainly
something
had
beene
said
to
him
,
which
gave
him
encouragement
,
satisfaction
and
contentment
in
his
suit
;
Thus
when
thou
goest
to
God
,
and
hast
been
importunate
in
a
businesse
,
(
as
suppose
for
Christ
,
Oh
give
me
Christ
,
or
else
I
die
!
)
and
thy
desires
were
exceedingly
up
for
it
;
But
thou
risest
up
with
thy
minde
calmed
and
satisfied
,
and
feelest
the
anxiousnesse
,
the
solicitude
of
thy
heart
about
the
thing
taken
off
,
and
dispelled
;
This
is
a
good
sign
that
God
hath
heard
thy
Prayer
,
and
hath
spoken
something
to
thy
heart
,
which
makes
it
thus
composed
.
When
Hannah
out
of
much
bitternesse
and
with
strong
desires
(
which
by
a
long
delay
had
bin
made
more
violent
,
so
as
her
heart
was
much
disquieted
(
for
,
Prov.
13.
12.
Hope
,
and
by
the
same
reason
,
desire
also
deferred
makes
the
soule
sick
)
when
out
of
the
abundance
of
her
griefe
,
shee
had
poured
her
soule
out
before
the
Lord
,
1.
Sam.
1.
16.
Eli
the
Priest
joyning
in
prayer
also
for
her
,
The
Lord
grant
thy
petition
!
after
that
prayer
she
found
her
heart
so
quieted
,
that
shee
looked
no
more
sad
,
as
the
Text
sayes
there
;
She
arose
quieted
,
and
calmed
,
and
it
was
that
prayer
,
that
did
both
fill
Elies
mouth
,
with
that
word
of
prophecie
,
and
her
heart
with
quietnesse
,
and
a
secret
word
from
God
accompanying
it
,
that
did
still
those
waves
:
and
accordingly
God
gave
her
a
Son
,
a
Son
of
her
desires
.
And
the
like
God
doth
now
,
by
speaking
(
as
I
said
)
something
to
the
heart
:
as
by
dropping
in
some
promise
or
other
into
the
heart
,
or
some
like
consideration
;
saying
as
it
were
to
the
heart
,
even
as
Eli
from
God
did
to
her
,
The
Lord
grants
thy
petition
;
As
to
S.
Paul
,
when
he
was
earnest
with
God
about
removing
his
buffetings
by
Satan
(
which
whether
they
were
the
stirring
up
a
lust
,
or
temptations
of
blasphemy
,
I
doe
not
now
dispute
)
I
besought
God
thrice
,
that
is
,
earnestly
(
sayes
hee
,
)
that
it
might
depart
;
and
to
this
hee
had
an
answer
in
the
meane
time
given
him
,
till
it
should
bee
taken
away
;
enough
to
still
and
quiet
him
,
so
2.
Cor.
12.
8
,
9.
And
he
said
,
that
is
,
in
prayer
the
Lord
did
put
in
this
consideration
and
promise
into
his
thoughts
,
And
he
said
unto
me
,
my
grace
is
sufficient
for
thee
,
and
my
power
is
made
perfect
in
weaknesse
:
This
answer
thus
comming
in
,
this
promise
thus
seasonably
suggested
stayed
and
quieted
Pauls
heart
.
In
like
manner
thou
hast
(
it
may
bee
)
been
long
praying
against
poverty
,
or
the
like
distresse
,
and
God
le
ts
fall
this
or
the
like
promise
into
thy
heart
,
I
will
never
leave
thee
,
Heb.
13.
5.
nor
forsake
thee
,
which
quiets
and
contents
thy
minde
.
This
is
an
answer
,
and
observe
such
answers
,
for
they
are
precious
.
2
When
God
drawes
nigh
and
reveales
His
love
in
and
upon
such
a
petition
.
2.
If
whilest
thou
art
a
praying
,
God
doth
draw
nigh
to
thy
soule
,
and
revealeth
himselfe
to
it
,
in
and
upon
such
,
or
such
a
particular
petition
.
As
in
case
thou
didst
mainely
intend
when
thou
diddest
begin
to
pray
,
to
set
thy selfe
to
beg
some
temporall
mercie
at
his
hands
,
some
great
matter
for
the
good
and
prosperity
of
the
Church
(
as
Daniel
,
Chap.
9.
did
set
himselfe
to
seeke
God
for
the
returne
of
the
Captivity
:
)
and
even
before
thou
commest
to
aske
it
,
or
in
asking
it
,
God
smiles
upon
thee
,
welcomes
thee
:
falleth
about
thy
neck
and
kisseth
thee
:
This
thou
art
to
observe
as
a
signe
hee
heares
thy
prayer
,
and
accepteth
both
thee
and
it
;
when
there
is
such
a
strong
sense
of
Gods
favour
,
and
presence
,
whilest
thou
art
upon
such
a
suit
and
request
,
more
then
at
other
times
,
or
then
in
other
passages
of
the
same
prayer
,
this
is
a
token
God
heares
thee
,
in
that
particular
,
and
thou
art
to
observe
this
his
speaking
to
thy
heart
:
When
thus
thou
shalt
no
sooner
come
into
his
presence
to
enquire
of
him
,
but
hee
sayes
,
Here
I
am
,
as
the
promise
is
,
Esay
58.
9.
Therefore
,
Psal.
69.
17
,
18.
Heare
me
speedily
sayes
David
;
and
(
that
I
may
know
thou
hearest
mee
)
draw
nigh
to
mee
:
therefore
when
God
drawes
nigh
to
thee
,
it
is
a
signe
hee
heares
thee
.
Daniel
having
fasted
and
prayed
for
three
weekes
together
,
Dan.
10.
2
,
3
:
Then
an
Angell
came
,
and
one
of
the
three
Persons
came
and
told
him
,
hee
was
a
man
greatly
beloved
,
ver.
11
and
19.
when
in
like
maner
God
by
his
Spirit
comes
downe
,
and
meets
thee
,
and
tells
thy
heart
in
secret
that
thou
art
His
beloved
,
and
Hee
is
thine
,
then
thy
prayers
are
certainly
heard
:
for
if
hee
accepts
thy
person
,
much
more
thy
prayers
,
1.
Iohn
5.
19
,
20.
Men
,
false
men
,
(
false
upon
the
ballance
,
as
David
speakes
,
when
they
come
to
bee
tried
and
weighed
,
)
they
will
out
of
cunning
use
suitors
most
kindly
then
,
when
they
meane
to
put
them
off
,
and
deny
them
their
requests
:
But
God
who
is
truth
and
faithfulnesse
it selfe
,
doth
not
use
so
to
deale
,
but
when
he
means
to
answer
the
prayer
,
Hee
withall
sometimes
reveals
his
free
grace
most
,
to
the
end
they
may
see
and
acknowledge
the
fountaine
of
all
,
to
be
his
everlasting
love
,
and
so
take
the
thing
granted
as
a
fruit
of
it
,
and
thereby
come
to
bee
the
more
abundantly
thankfull
.
Onely
let
me
adde
this
Caution
,
A
caution
:
That
yet
this
is
not
alwayes
an
infallible
signe
the
thing
is
granted
,
though
that
the
prayer
is
accepted
.
which
may
bee
of
great
use
to
you
.
That
it
is
not
alwayes
infallibly
true
,
that
when
God
drawes
nigh
to
you
in
a
particular
request
,
that
that
request
in
particular
,
shall
bee
granted
in
that
maner
you
desired
,
but
it
is
a
certaine
evidence
that
thy
prayer
is
heard
,
and
that
the
thing
thou
askest
is
agreeable
to
his
will
,
and
that
hee
approves
of
thee
and
thy
request
exceedingly
,
and
thinketh
the
better
of
thee
for
it
,
and
hee
will
give
thee
it
,
or
something
that
is
better
▪
There
may
be
herein
and
sometimes
is
a
mistake
of
Gods
meaning
,
to
thinke
that
alwayes
,
then
the
thing
shall
be
granted
,
when
God
drawes
nigh
to
a
man
:
experience
sometimes
shews
the
contrary
.
Quest.
But
you
will
say
,
Why
doth
God
draw
so
nigh
if
he
meanes
not
to
grant
it
?
Answ.
1.
He
shewes
thereby
His
approving
will
of
the
thing
prayed
for
.
Now
GOD
approves
many
things
,
hee
decrees
not
.
The
reasons
why
God
sometimes
drawes
nigh
when
he
grants
nor
the
thing
.
There
is
his
approving
will
and
his
decreeing
will
.
God
may
shew
his
approving
wil
of
the
thing
thou
askest
,
(
as
suppose
it
bee
in
view
a
matter
which
is
of
great
consequence
for
the
Church
;
)
which
hee
doth
for
thy
encouragement
:
but
yet
it
followes
not
,
that
his
decreeing
wil
is
for
the
accomplishment
of
that
very
thing
in
particular
.
2.
God
may
accept
the
person
and
the
prayer
,
when
hee
doth
not
grant
the
thing
prayed
for
;
and
by
that
drawing
nigh
witnesse
his
acceptation
of
thy
person
and
the
prayer
.
Yea
,
3.
That
revealing
of
himselfe
is
oftentimes
all
the
answer
he
intended
to
such
a
prayer
,
and
it
is
answer
enough
too
,
to
enjoy
in
the
stead
of
a
particular
mercy
the
assurance
of
Gods
love
.
As
suppose
thou
didst
pray
against
some
evill
comming
upon
his
Church
,
which
he
yet
intends
to
bring
;
which
hee
did
set
thy
heart
a
worke
to
pray
against
,
thereby
to
manifest
the
sincerity
therof
;
and
then
hee
seeing
thee
thus
sincere
drawes
nigh
to
thee
,
and
tells
thee
,
however
,
it
shall
go
well
with
thee
,
and
that
thou
art
greatly
beloved
of
Him
:
Thou
art
sometime
to
take
this
for
all
the
answer
hee
meanes
to
give
.
And
this
hee
doth
sometimes
also
to
content
the
heart
,
and
prepare
it
for
a
deniall
in
the
thing
:
whereas
,
otherwise
,
the
deniall
of
what
a
Christian
hath
been
earnest
in
,
might
occasion
(
as
in
many
it
doth
)
a
questioning
and
doubting
of
Gods
love
.
§.
4.
God
some
times
stirs
up
a
particular
faith
of
assurance
in
some
businesses
.
3
When
God
stirres
up
in
the
heart
a
particular
faith
in
a
businesse
:
as
sometimes
He
doth
,
and
upholds
the
heart
to
wait
for
it
,
maugre
all
discouragements
.
So
hee
did
in
David
,
Psal.
27.
3.
David
was
then
in
great
hazards
by
reason
of
Saul
or
Absalom
,
and
those
such
and
so
often
,
as
that
to
sense
and
outward
probabilities
hee
was
like
never
to
live
quietly
againe
at
Ierusalem
and
enjoy
Gods
Ordinances
there
in
peace
;
but
for
this
David
had
prayed
,
and
had
made
it
as
the
grand
request
of
his
whole
life
(
as
every
man
hath
some
one
great
request
of
all
other
,
even
as
Hee
hath
some
speciall
grace
above
all
other
,
or
gift
,
&c.
so
request
to
God
next
to
His
salvation
,
as
haply
for
his
Ministery
,
or
the
like
,
therefore
sayes
David
,
verse
4.
This
one
thing
have
I
desired
)
and
accordingly
God
gave
him
a
speciall
faith
in
this
thing
above
all
other
,
because
it
was
his
great
request
,
In
this
will
I
be
confident
▪
verse
3.
And
though
an
hoste
of
men
should
againe
and
againe
incompasseme
,
saies
he
,
yet
in
this
I
will
be
confident
,
that
I
shall
still
escape
,
and
see
Ierusalem
againe
,
and
enjoy
the
Ordinances
and
live
in
peace
;
and
though
his
faith
failed
him
often
(
as
in
the
persecution
of
Saul
it
did
)
for
he
said
he
should
one
day
perish
by
the
hand
of
Saul
:
1
Sam.
27.
1
yet
at
other
times
his
faith
was
marvellously
upheld
,
and
hee
was
confident
in
this
.
Hee
used
not
to
be
so
,
in
other
requests
thus
absolutely
particularly
and
distinctly
,
and
therefore
he
sayes
,
In
this
,
&c.
As
there
is
a
witnesse
of
the
Holy
Ghost
immediate
to
the
heart
,
sealing
up
adoption
to
a
mans
person
,
so
in
some
cases
,
there
is
the
like
testimony
for
the
obtaining
of
some
eminent
thing
we
have
asked
.
Which
particular
speciall
faith
,
doth
in
a
kind
of
similitude
answer
to
the
faith
of
miracles
of
old
,
whereby
a
man
had
a
particular
confidence
,
that
God
would
doe
such
a
miracle
by
him
:
so
in
&
by
meanes
of
prayer
,
in
some
things
there
may
be
a
particular
strengthning
&
assuring
the
heart
,
that
God
will
doe
such
a
thing
for
a
man
:
which
I
confesse
is
rare
and
extraordinary
,
as
also
that
immediate
testimony
concerning
our
persons
is
,
which
many
want
that
goe
to
heaven
.
And
haply
this
other
concerning
the
accomplishment
of
speciall
mercies
,
is
much
more
rare
;
and
but
in
some
businesses
;
and
is
a
thing
which
some
men
are
not
acquainted
with
,
but
yet
may
bee
in
some
cases
existent
to
some
mens
spirits
,
as
it
was
to
Davids
in
the
thing
mentioned
.
And
concerning
this
also
I
will
also
adde
a
Caution
,
A
caution
,
that
herein
a
conditionall
evidence
be
not
taken
for
absolute
.
as
about
the
former
.
That
it
doth
not
alwayes
fall
out
upon
all
such
kind
of
evidences
made
to
a
mans
spirit
,
and
that
by
God
,
that
the
thing
prayed
for
doth
come
to
passe
.
For
these
very
perswasions
stirred
up
by
God
,
may
bee
and
are
often
but
conditionall
,
though
thus
immediately
made
to
a
mans
spirit
,
and
are
so
to
bee
understood
,
and
not
peremptory
and
absolute
.
It
cannot
bee
imagined
that
all
these
should
alwayes
be
of
greater
absolutenesse
and
peremptorinesse
,
than
were
many
of
those
revelations
made
by
God
to
the
Prophets
,
wherein
Hee
manifested
his
gracious
purpose
towards
such
a
man
or
people
,
either
to
vouchsafe
them
such
a
mercie
,
or
bring
such
a
judgement
;
which
forewarnings
though
they
were
particular
and
expresse
,
yet
limited
and
intended
with
a
condition
,
according
to
the
performance
,
or
not
performance
of
which
,
it
fell
out
,
either
the
judgement
expresly
threatned
was
diverted
,
or
that
good
thing
which
was
as
directly
and
fully
promised
,
was
not
bestowed
:
as
it
was
in
the
case
of
Ionas
threatning
the
destruction
of
Nineveb
;
and
so
in
the
promise
concerning
Ely's
house
,
1.
Sam.
2.
30.
I
said
indeed
that
thy
house
,
and
the
house
of
thy
father
should
walke
before
mee
for
ever
,
but
now
the
Lord
sayes
,
it
shall
not
bee
so
:
For
they
had
broken
the
condition
which
was
implied
in
it
;
they
had
despised
the
Lord
;
and
them
that
despise
me
,
sayes
God
there
,
I
will
despise
.
In
like
manner
is
Gods
meaning
,
expressed
towards
us
in
such
like
perswasions
wrought
in
us
by
prayer
,
to
be
understood
;
as
that
such
mercies
will
surely
come
to
passe
,
but
still
under
a
condition
of
obedience
,
and
performing
of
those
vowes
,
which
a
man
joyned
with
those
his
petitions
,
to
move
the
Lord
to
grant
the
things
;
which
if
a
man
faile
in
,
or
ceaseth
to
goe
on
to
beleeve
,
it
may
and
doth
often
come
to
passe
,
that
things
fall
out
contrary
to
that
perswasion
,
and
then
wee
are
apt
to
question
whether
it
was
from
God
or
no
;
which
it
might
bee
,
and
truely
wrought
by
his
Spirit
and
yet
not
alwaies
absolutely
meant
(
that
was
your
mistake
so
to
take
it
)
but
conditionally
onely
.
For
in
such
great
requests
of
the
soule
unto
God
there
use
to
passe
mutuall
covenants
betweene
God
and
us
;
and
Indentures
are
drawne
and
sealed
unto
by
us
,
that
is
,
we
in
prayer
,
offer
and
promise
to
doe
thus
and
thus
,
if
God
will
vouchsafe
us
such
a
mercy
,
and
pleade
it
to
God
to
move
him
to
bestow
it
;
and
God
,
hee
thereupon
(
it
may
bee
)
seales
a
covenant
on
his
part
to
grant
the
thing
,
&
works
such
an
undoubted
perswasion
;
but
if
wee
in
that
interim
of
waiting
for
that
mercy
,
doe
deale
falsely
in
that
covenant
which
we
made
;
and
this
even
whilest
wee
are
yet
in
dependance
upon
God
for
it
;
whereby
it
appeares
that
we
would
have
done
so
much
more
after
wee
should
have
received
it
once
,
in
this
case
God
denies
the
thing
,
and
yet
notwithstanding
,
that
perswasion
and
evidence
was
from
God
that
heard
the
prayer
.
He
said
indeed
he
would
doe
thus
and
thus
for
thee
:
(
as
he
told
David
,
I
would
have
given
thee
much
more
:
)
because
thou
saidst
to
him
,
thou
wouldst
walke
thus
and
thus
,
or
didst
vow
this
or
that
to
him
;
thou
failest
in
thy
word
,
upon
which
God
uttered
his
;
and
thereupon
sayes
God
as
to
Ely
,
Now
it
shall
not
be
so
,
and
yet
God
had
spoken
it
afore
,
and
not
Satan
,
nor
thine
owne
heart
onely
.
§.
5.
When
God
puts
a
restlesse
importunity
into
the
heart
,
to
pray
for
a
particular
mercy
.
4.
When
God
doth
put
a
restlesse
importunity
into
the
heart
,
maugre
all
discouragements
.
So
in
that
Psalme
27.
4.
One
thing
I
have
desired
,
and
I
wil
seek
after
it
,
that
is
,
as
I
have
sought
it
,
so
I
will
not
leave
seeking
to
God
for
it
:
when
God
maintaines
this
in
the
heart
,
it
is
a
signe
he
heares
,
and
will
answer
:
for
you
know
the
Parable
,
that
the
unjust
Iudge
heard
her
for
her
importunity
;
therefore
when
God
puts
an
importunity
into
the
heart
,
he
meanes
to
heare
.
Onely
this
likewise
is
to
be
added
in
this
,
A
double
importunity
:
one
accepted
,
not
the
other
.
There
is
a
double
importunity
:
one
out
of
such
an
inordinate
desire
to
a
thing
,
as
the
heart
knows
not
how
to
be
without
such
a
mercie
,
and
so
continues
to
ask
,
but
asketh
amisse
,
and
so
receives
not
,
Iam.
5.
But
there
is
an
importunity
joyned
with
a
subjection
to
Gods
will
;
which
when
it
runs
along
with
it
,
then
God
hath
stird
it
up
,
and
then
looke
for
something
to
come
;
otherwise
you
may
bee
importunate
,
as
they
seeke
mee
daily
,
when
yet
God
heard
not
,
Esay
58.
2.
Chap.
6.
CHAP.
VI.
Further
Observations
to
be
made
,
on
the
dispositions
and
carriage
of
our
hearts
,
after
Prayer
:
untill
the
issue
of
the
thing
prayed
for
.
NExt
:
after
thou
hast
prayed
,
observe
,
what
God
doth
towards
thee
.
§
1.
When
God
gives
an
obedient
dependant
heart
,
in
walking
before
him
.
As
first
,
how
hee
doth
guide
thy
feet
and
heart
after
praying
:
there
is
much
in
that
:
that
which
was
the
Spirit
of
supplication
in
a
man
when
he
prayed
,
rests
upon
him
as
the
spirit
of
obedience
in
his
course
;
so
as
that
dependance
hee
hath
upon
God
for
the
mercy
hee
seekes
for
,
is
a
speciall
motive
,
&
meanes
to
keep
him
fearefull
of
offending
,
and
diligent
in
duty
;
to
looke
to
his
paths
to
walke
and
behave
himselfe
as
becomes
a
suitor
,
as
well
as
to
come
and
pray
as
a
suitor
.
Thus
David
,
he
walked
by
this
principle
,
Psal.
66.
18.
If
I
regard
iniquity
in
my
heart
,
God
will
not
heare
me
;
that
consideration
still
came
in
as
a
curb
unto
sinne
;
and
without
this
a
man
provokes
God
,
and
so
casts
himselfe
behind-hand
againe
,
and
by
sinning
loseth
what
ground
hee
had
got
by
praying
.
Therefore
David
,
Psal.
145.
8
,
9
,
10.
when
he
was
to
pray
,
even
as
for
his
life
,
(
as
then
he
did
,
it
being
a
deliverance
from
his
enemies
he
sought
)
he
specially
prayes
God
to
direct
him
and
keepe
him
,
that
hee
might
not
sin
against
him
;
for
he
knew
by
sinning
hee
should
enervate
and
spoile
all
his
prayers
:
not
onely
heare
me
speedily
(
sayes
he
)
but
also
Cause
me
to
know
the
way
wherein
I
should
walke
;
Teach
me
to
doe
thy
will
;
this
he
especially
prayes
for
,
and
more
then
for
deliverance
,
for
else
he
knew
God
would
not
heare
him
.
Therefore
when
thou
art
in
treaty
with
God
for
any
mercy
,
observe
,
doth
God
still
after
praying
keep
thee
in
a
more
obedient
frame
of
spirit
?
it
is
a
signe
hee
intends
to
answer
thee
;
as
in
like
manner
,
when
hee
keeps
thee
from
using
ill
meanes
,
&c.
When
hee
meant
to
give
David
the
Kingdome
,
hee
kept
him
innocent
,
and
his
heart
tender
,
that
it
smote
him
but
for
cutting
off
the
lap
of
Sauls
garment
:
he
was
not
so
tender
after
.
Therefore
in
Psal.
18.
when
hee
was
delivered
from
all
his
enemies
,
hee
sayes
,
God
dealt
with
him
according
to
his
uprightnesse
:
for
I
kept
my selfe
from
mine
iniquity
.
So
also
Psal.
27.
11.
2
When
God
gives
a
heart
to
waite
for
&
expect
the
mercy
.
2
When
God
after
prayer
strengthneth
the
heart
to
wait
for
the
mercy
.
So
Psal.
27.
ult.
David
having
prayed
,
sayes
to
his
soule
,
Wait
on
the
Lord
,
be
of
good
courage
,
and
he
will
strengthen
thy
heart
.
Honest
men
,
when
they
nourish
hopes
in
one
that
is
in
dependance
on
them
,
who
waiteth
and
is
obsequious
upon
the
hopes
he
hath
of
a
suite
,
use
not
to
deny
him
:
it
were
dishonesty
in
them
to
keep
a
man
underhand
,
and
then
frustrate
his
expectations
;
Therefore
when
God
keeps
thy
soule
after
praying
in
such
a
dependant
frame
,
looke
for
some
good
answer
.
And
indeed
when
a
man
hath
prayed
long
,
in
the
end
he
begins
to
wait
(
as
I
may
so
say
)
rather
than
pray
(
though
he
pray
still
)
because
now
he
looks
God
should
performe
:
before
,
and
at
first
,
he
told
the
Lord
he
desired
it
,
but
now
he
can
with
some
boldnesse
tell
him
,
that
he
waits
for
it
and
expects
it
.
The
hope
of
a
godly
man
and
his
expectation
should
make
him
ashamed
if
it
were
not
answered
,
therefore
in
this
case
answers
use
to
come
.
Both
these
two
last
we
have
together
joyned
Psa.
37.
34.
Wait
on
the
Lord
,
&
keep
his
waies
,
and
he
shal
exalt
thee
.
Chap.
7.
CHAP.
VII
.
Observations
to
be
made
after
prayer
,
upon
the
issue
of
what
was
prayed
for
:
and
first
,
if
accomplished
,
whether
as
the
fruit
of
prayers
,
or
out
of
common
providence
;
Helps
herein
.
WHen
a
man
hath
thus
waited
,
and
kept
his
way
,
then
let
him
observe
the
issue
and
conclusion
of
what
he
sought
for
,
how
things
are
cast
by
God
.
Now
of
necessity
,
one
of
these
two
must
fall
out
,
that
either
the
thing
desired
is
accomplished
,
or
not
accomplished
;
and
in
either
of
these
he
may
come
to
spie
out
answers
to
his
prayers
;
for
prayer
may
be
answered
,
though
the
thing
be
not
done
.
I
meane
to
insist
severally
on
these
.
§.
1.
God
sometimes
answers
the
prayer
fully
in
the
way
and
manner
desired
.
1
If
the
thing
thou
prayedst
for
doth
come
to
passe
,
then
what
needst
thou
doubt
of
an
answer
,
and
whether
God
heard
thee
or
no
?
For
thou
beholdest
it
with
thine
eies
:
and
so
often
it
falls
out
,
that
God
doth
grant
according
to
the
desires
of
a
mans
heart
;
and
not
only
so
,
but
also
fulfils
his
counsell
therein
,
as
it
is
,
Psal.
20.
4.
that
is
,
fulfils
not
onely
his
desire
,
and
aime
of
his
prayer
,
but
in
that
very
way
,
by
that
very
meanes
,
which
his
judgement
and
counsell
pitcht
upon
in
his
own
thoughts
.
The
desire
of
the
heart
may
be
satisfied
,
when
God
gives
some
other
thing
,
but
the
counsell
of
the
heart
is
then
fulfilled
,
when
a
man
is
answered
in
that
particular
,
which
his
own
judgment
pitcht
upon
as
best
for
him
.
For
counsell
is
an
act
of
the
understanding
,
deliberating
about
meanes
to
an
end
,
&
directing
to
choose
a
particular
meanes
tending
to
an
end
:
so
that
as
Eliphaz
sayes
to
Iob
,
22.
27
,
28.
Thou
shalt
make
thy
prayer
to
God
,
and
hee
shall
hear
thee
:
&
decree
a
thing
,
and
it
shall
be
established
to
thee
,
that
is
,
a
man
is
guided
to
decree
and
pitch
upon
such
mercies
in
his
prayers
,
as
God
makes
good
in
particular
:
hee
saies
what
he
would
have
,
and
God
performs
it
:
and
this
priviledge
thou
shalt
have
(
sayes
Eliphaz
there
)
if
thou
wilt
turne
to
him
,
and
be
acquainted
with
him
,
and
receive
the
Law
from
his
mouth
:
thou
shalt
not
erre
in
praying
;
but
what
thou
settest
upon
to
pray
for
,
shall
be
accordingly
granted
to
thee
▪
such
a
man
shall
have
the
priviledge
,
Fingere
sibi
fortunam
in
a
right
sense
,
to
be
his
owne
chooser
,
and
carver
of
his
owne
mercies
;
and
as
Christ
said
,
Be
it
according
to
thy
faith
,
so
God
sayes
sometimes
,
Be
it
according
to
thy
prayers
;
and
Eliphaz
speaks
of
it
as
of
a
speciall
favour
,
that
whereas
other
mens
prayers
are
answered
obliquely
,
thine
sayes
hee
shall
be
answered
directly
,
which
is
more
comfortable
;
as
direct
beames
are
,
and
have
more
heate
in
them
then
collaterall
and
oblique
.
Thus
if
a
man
will
heare
God
and
obey
him
,
God
will
heare
him
:
for
if
a
man
be
subject
to
Christ
;
Kingly
Office
,
his
Propheticall
Office
shall
guide
him
,
and
cause
him
not
to
erre
in
his
Petitions
;
but
by
an
unerring
providence
&
preinstinct
infused
by
his
spirit
,
God
will
so
guide
him
,
as
to
ask
even
that
very
thing
which
GOD
intends
to
give
;
whereas
of
himselfe
hee
knowes
not
what
,
nor
how
to
aske
.
So
David
asked
long
life
,
and
God
gave
it
him
,
Psal.
21.
2
,
3
,
4.
God
not
onely
gave
him
his
hearts
desire
,
but
the
request
of
his
lips
,
v.
2.
Hannah
askt
a
sonne
,
and
God
answered
her
in
the
very
thing
shee
desired
,
and
therefore
shee
called
him
Samuel
,
1
Sam.
1.
20.
Because
(
sayes
she
)
I
askt
him
of
the
Lord
:
and
Verse
27.
For
this
child
I
prayed
,
and
the
Lord
(
did
not
give
another
thing
in
stead
of
it
,
but
)
hath
given
me
my
Petition
I
asked
of
him
.
So
,
1.
Chro.
4.
10.
labesh
called
on
God
(
t
is
said
)
and
God
granted
him
the
thing
hee
requested
.
And
thus
God
often
deales
with
his
children
.
And
to
this
end
hath
God
given
us
his
Spirit
;
and
made
Christ
Wisedome
unto
us
,
who
knowes
what
is
good
for
us
,
though
we
doe
not
.
And
hath
therefore
also
commanded
us
to
spye
out
mercies
for
our selves
,
and
then
come
to
him
for
them
:
and
to
this
end
hath
made
such
particular
promises
of
particular
mercies
,
which
he
would
have
us
have
an
eie
unto
in
our
prayers
;
all
which
is
,
because
often
he
means
to
bestow
the
very
things
we
aske
.
And
yet
because
,
Yet
our
hearts
are
often
jealous
,
whether
it
be
an
answer
to
prayer
,
or
out
of
common
providence
.
although
we
have
the
very
things
wee
did
aske
and
desire
,
such
is
the
jealousie
&
infidelity
of
our
hearts
,
that
we
often
discern
not
,
nor
acknowledge
that
it
was
our
prayers
,
that
obtained
them
from
God
:
but
we
are
apt
,
when
once
wee
have
them
,
either
to
look
but
to
things
below
,
and
the
second
causes
of
them
,
though
before
wee
did
earnestly
seeke
them
of
God
,
or
else
still
distrustfully
to
question
whether
or
no
it
was
at
our
prayers
that
hee
granted
them
,
or
out
of
common
providence
.
Thus
Iob
in
his
distemper
,
Iob
9.
16
▪
although
I
had
called
,
and
God
had
answered
me
,
yet
(
sayes
he
)
I
would
not
beleeve
that
he
had
hearkened
to
my
voice
,
that
is
,
not
that
he
did
it
in
respect
to
my
prayer
and
request
,
because
he
now
deales
so
feverely
with
me
,
For
hee
breaketh
me
with
a
tempest
,
Ver.
17.
And
thus
doe
our
distrustfull
hearts
,
(
which
are
apt
to
bee
unsatisfied
with
all
the
cleerest
pledges
of
Gods
favour
,
and
still
to
misconstrue
and
pervert
them
,
)
although
God
doth
answer
us
upon
our
calling
upon
him
,
yet
we
will
not
beleeve
that
he
hearkened
to
our
prayer
in
it
.
Therefore
that
you
may
be
further
inabled
to
discerne
,
how
,
and
when
things
you
prayed
for
,
come
in
by
prayer
;
I
give
you
these
further
directions
.
§.
2.
Directions
to
helpe
to
discerne
this
.
1.
When
God
doth
a
thing
in
answer
to
prayers
,
hee
often
doth
it
in
such
a
maner
,
that
his
hand
may
bee
in
a
more
then
ordinary
maner
seen
in
it
.
1
From
the
manner
of
Gods
performance
:
God
discovers
a
more
then
ordinnary
hand
of
providence
in
things
accomplisht
by
prayer
:
instanced
and
discovered
in
5.
particulars
.
There
are
few
prayers
,
wherein
a
man
hath
sought
God
much
,
but
in
the
answers
of
them
God
discovers
himselfe
much
,
and
turnes
many
great
wheeles
in
the
accomplishment
of
them
,
and
manifests
(
as
David
desires
,
Psal.
17.
7.
)
his
marvelous
loving
kindnesse
;
and
indeed
,
when
GOD
heares
prayers
,
that
have
beene
a
long
while
a
making
,
Hee
shewes
usually
halfe
a
miracle
one
way
or
other
.
Now
GOD
discovers
his
immediat
hand
in
the
answers
of
prayers
many
wayes
.
1
By
bringing
it
to
passe
through
many
difficulties
.
1.
When
hee
carries
a
thing
through
many
difficulties
,
when
there
were
a
great
many
crosse
wards
in
a
businesse
prayed
for
,
the
least
whereof
would
have
kept
the
key
from
turning
:
when
GOD
shall
make
(
as
it
were
)
a
key
on
purpose
to
unlocke
it
;
when
God
plots
and
contrives
all
the
passages
in
a
businesse
thou
didst
pray
for
,
and
so
accomplisheth
it
;
This
is
a
signe
,
it
is
a
fruit
of
prayer
,
and
that
prayer
had
been
a
making
that
key
all
that
while
:
So
in
bringing
David
to
the
Kingd
me
;
Ioseph
out
of
prison
;
Mordecai
to
honour
:
and
likewise
S.
Peter
out
of
prison
,
which
was
done
at
the
prayers
of
the
Church
,
Act.
12.
He
was
sleeping
betweene
two
souldiers
:
if
they
had
waked
,
he
had
beene
discovered
:
and
hee
was
in
chaines
,
but
they
fall
off
,
ver.
6.
7.
And
the
Keepers
stood
before
the
doore
,
but
they
mind
him
not
,
ver.
6.
and
when
one
watch
is
past
,
hee
passeth
quietly
through
another
,
ver.
10.
and
when
both
those
were
past
,
an
Iron
gate
flyes
open
of
its
own
accord
,
ver.
10.
Now
such
difficulties
are
there
in
many
businesses
,
which
yet
in
the
end
are
accomplished
by
prayer
:
Iron
chaines
fall
off
,
Iron
gates
,
enemies
hearts
flye
open
of
their
own
accord
;
and
though
not
in
that
miraculous
manner
,
by
the
meanes
of
an
Angell
,
yet
no
lesse
wonderfully
.
Or
secondly
by
facilitating
all
the
means
&
causing
them
to
conspire
to
accomplish
it
.
Or
secondly
when
God
facilitates
all
meanes
to
accomplish
the
thing
which
was
prayed
for
,
so
as
all
meanes
doe
in
view
conspire
and
combine
in
it
,
that
thou
hast
winde
and
tyde
,
and
a
faire
day
,
and
all
the
way
paved
;
or
as
David
sayes
,
hast
thy
way
made
plaine
before
thee
;
and
there
falls
out
a
great
conjunction
and
meeting
of
many
circumstances
together
to
effect
it
,
which
had
influence
into
it
,
whereof
if
any
one
had
beene
wanting
,
haply
the
thing
had
not
been
done
,
when
the
thing
prayed
for
is
thus
granted
,
prayer
then
hath
done
it
.
Thus
,
when
hee
delivered
the
people
of
Israel
out
of
Egypt
,
which
was
the
accomplishment
of
their
long
desires
and
prayers
,
(
their
cry
came
up
the
Text
sayes
)
how
were
all
things
facilitated
!
they
that
detained
them
doe
themselves
come
,
and
intreate
them
to
goe
out
,
yea
,
are
urgent
,
sayes
the
Text
;
and
that
at
midnight
:
nay
,
hire
them
to
goe
out
,
with
their
eare-rings
;
and
Pharaoh
himselfe
then
parts
lovingly
and
fairely
with
them
,
and
desires
their
prayers
,
Exod.
12.
31
,
33
,
35.
Ver.
32.
Blesse
me
also
:
Yea
,
to
shew
there
was
no
resistance
,
the
Text
sayes
,
a
Dog
did
not
move
his
tonguee
:
The
bruite
Creatures
did
not
disturb
them
,
though
at
midnight
,
when
those
Creatures
use
to
be
most
obstreperous
through
noises
.
3
By
bringing
it
to
passe
suddenly
and
unexpectedly
.
3.
When
hee
doth
it
suddenly
,
and
accomplisheth
the
thing
thou
hast
long
prayed
for
,
ere
thou
art
aware
of
it
:
as
the
returne
of
the
Captivity
of
Babylon
,
which
was
the
conclusion
of
many
prayers
,
was
done
in
a
trice
,
they
were
as
men
in
a
dream
,
Psal.
126.
1.
they
could
scarce
beleeve
it
was
so
,
when
it
was
done
,
it
was
because
they
had
sowen
many
prayers
which
came
up
on
the
suddaine
,
ver.
5
,
6.
So
Peter
,
hee
was
fast
asleepe
,
and
did
not
so
much
as
dreame
of
deliverance
.
So
Iosephs
delivery
out
of
prison
,
and
advancement
to
bee
the
greatest
man
in
the
Kingdome
,
the
suddennesse
of
it
shewed
it
was
Gods
remembring
of
him
,
and
hearing
his
prayers
.
4
By
doing
above
what
was
desired
with
addition
of
other
mercies
.
4.
When
God
grants
the
thing
with
an
overplus
,
above
what
wee
did
ask
,
&
casteth
many
other
mercies
in
together
with
that
which
we
long
prayed
for
;
this
also
may
be
a
signe
God
did
heare
our
prayers
in
it
:
for
when
he
doth
heare
indeed
,
hee
useth
to
doe
above
what
wee
did
aske
or
thinke
,
thereby
the
more
to
overcome
the
heart
.
So
David
asked
long
life
,
and
he
gave
him
more
then
he
asked
,
Psal.
21.
2
,
3
,
4
,
5.
So
Solomon
he
asked
but
wisdome
,
and
hee
gave
him
more
then
he
asked
,
Peace
,
Riches
,
Honour
,
and
all
with
it
,
1
Kin.
3.
12
,
13.
Hannah
shee
asked
but
one
male
childe
,
1
Sam.
1.
10.
but
God
gave
her
three
sonnes
more
and
two
daughters
,
Chap.
2.
21.
When
prayers
are
answered
,
usually
mercies
come
thicke
,
they
come
tumbling
in
;
the
thing
we
prayed
for
comes
not
alone
:
as
when
sinnes
are
punished
,
then
miseries
also
they
come
like
armies
in
troops
upon
us
:
as
temptations
likewise
come
together
,
and
we
fall
into
many
of
them
at
once
,
Iam.
1.
2.
as
S.
Iames
speakes
:
Thus
doe
mercies
also
.
5
By
adding
some
speciall
circumstance
as
a
token
of
Gods
speciall
hand
in
it
.
5.
When
the
thing
is
granted
by
prayers
,
there
is
often
some
particular
circumstance
of
providence
concurrent
with
it
,
which
is
a
token
for
good
,
and
sealeth
to
us
that
it
is
from
God
;
such
often
as
a
man
himselfe
takes
notice
of
,
and
which
others
take
notice
of
also
.
Shew
mee
a
token
for
good
,
sayes
David
,
Psal.
86.
17.
that
others
may
see
it
and
be
ashamed
:
and
such
tokens
doth
God
often
make
small
circumstances
to
bee
.
Things
small
in
themselves
,
may
bee
magna
indicia
,
great
signes
and
tokens
:
for
example
Moses
and
Aaron
,
and
the
Israelites
had
long
cryed
to
GOD
for
the
deliverance
of
his
people
,
and
laid
up
many
prayers
;
their
cry
came
up
,
as
was
said
;
and
when
God
doth
deliver
them
,
what
tokens
were
there
of
good
?
and
of
GODS
hand
in
it
,
and
of
his
answer
to
their
prayers
?
The
Text
notes
(
as
was
observed
before
)
that
a
dog
did
not
barke
at
their
going
out
,
Exod.
11.
7.
which
was
a
small
circumstance
,
but
it
was
magnum
indicium
,
and
so
intended
by
God
;
for
the
Text
addes
,
That
ye
may
know
that
God
puts
a
difference
between
the
Israelites
and
the
Egyptians
.
This
was
a
●oken
of
Gods
hand
,
to
over-rule
the
tongues
of
rude
bruit
creatures
,
that
use
to
stir
at
such
unusuall
noises
,
and
at
travellers
especially
in
the
night
.
So
when
Isaac
and
Abraham
,
and
his
servant
also
,
had
prayed
for
a
Wife
for
Isaac
,
see
by
what
a
token
God
shewed
he
had
heard
their
prayers
;
Rebekkah
was
the
first
that
came
out
to
the
servant
sent
to
bring
a
wife
for
him
:
and
if
shee
be
the
woman
appointed
for
Isaac
(
saies
the
servant
)
Let
her
offer
me
drinke
,
Gen
23.
13
,
14.
and
my
Camels
also
:
this
was
a
small
thing
in
appearance
,
but
a
great
indicium
of
Gods
hand
in
it
,
and
therefore
the
servant
bowed
at
it
,
and
worshipped
:
and
the
signe
in
it selfe
was
such
,
as
argued
a
good
nature
in
her
,
and
a
kinde
courteous
disposition
,
which
therefore
(
it
may
bee
)
hee
singled
out
,
as
a
token
of
a
meet
wife
,
as
a
thing
especially
to
be
looked
at
in
the
mariage
choise
.
§
3.
Observation
from
the
time
wherein
the
thing
prayed
for
is
accomplisht
,
as
,
Againe
,
the
consideration
of
the
time
,
wherein
the
things
we
have
asked
▪
are
granted
,
may
much
help
us
to
discerne
,
whether
it
be
in
answer
to
our
prayers
.
For
God
who
doth
all
things
in
weight
and
measure
,
shewes
his
wisdome
and
love
,
as
much
in
the
season
,
as
in
giving
the
thing
it selfe
:
GOD
considereth
all
times
of
thy
life
,
and
still
chosseth
the
best
and
fittest
to
answer
thy
prayers
in
,
In
an
acceptable
time
have
I
heard
thee
.
So
Esay
49.
8.
As
David
(
in
like
maner
sayes
)
hee
prayed
in
an
acceptable
time
,
Psal.
69.
13.
So
accordingly
God
answers
in
the
best
and
most
acceptable
time
to
us
;
for
he
waits
to
be
gracious
,
for
he
is
a
God
of
judgement
,
Esay
30.
18.
that
is
,
Hee
is
a
wise
God
that
knowes
the
fittest
times
and
seasons
,
wherein
to
shew
kindnesses
,
and
to
deale
forth
his
favours
in
.
1
Sometime
the
thing
is
accomplisht
about
the
time
wherin
we
are
most
instant
in
prayer
.
As
first
,
it
may
be
,
that
at
that
very
time
when
thou
hast
beene
most
instant
and
earnest
,
yea
even
whilest
thou
art
a
praying
or
presently
after
,
the
thing
is
done
and
accomplisht
.
To
this
purpose
is
that
of
Esay
65.
24.
That
as
sometimes
he
heares
before
they
call
(
which
argues
much
love
to
give
mercies
unsought
)
so
also
whilest
they
are
speaking
,
I
will
heare
,
and
grant
the
thing
,
which
argues
no
lesse
love
;
and
he
culs
out
that
time
on
purpose
,
that
they
might
rest
assured
that
it
was
in
answer
to
their
prayer
.
Thus
to
assure
Hezekiah
his
prayer
was
heard
,
God
sent
the
Prophet
in
unto
him
whilest
hee
was
a
praying
and
weeping
,
with
his
head
turned
towards
the
wall
.
So
Isaac
going
out
to
pray
in
the
field
,
meets
his
Rebekkah
then
a
comming
;
Gen.
24
63
that
blessing
of
a
good
Wife
,
being
surely
the
great
request
temporall
hee
was
then
in
Treaty
with
God
for
:
this
Rebekkah
was
the
fruit
of
many
prayers
.
So
when
S.
Peter
was
in
prison
,
the
Church
being
gathered
together
to
pray
for
him
,
S.
Peter
comes
and
knocks
at
the
same
houre
,
Acts
12.
from
the
12.
ver.
to
the
18.
So
as
it
often
falls
out
herein
,
as
to
the
Ruler
in
the
Gospel
,
Iob.
4.
52.
who
inquiring
diligently
,
found
that
the
same
houre
that
Christ
had
said
to
him
,
Thy
sonne
liveth
,
his
son
recovered
,
and
so
he
beleeved
,
and
his
whole
houshold
:
So
also
here
,
that
sometimes
the
thing
is
done
,
or
the
newes
of
it
comes
the
same
houre
or
soone
after
,
wherein
a
man
was
praying
about
it
,
and
haply
then
when
the
heart
was
most
stirred
about
it
,
more
then
at
any
time
else
:
this
is
a
signe
it
was
an
answer
of
prayers
,
and
may
help
to
confirme
a
mans
faith
in
it
,
as
that
also
did
his
.
2
When
granted
in
the
fittest
time
.
Or
secondly
,
when
it
is
the
most
acceptable
and
every
way
the
fittest
time
to
have
the
thing
granted
.
At
that
time
,
1.
when
thou
hadst
most
neede
,
and
2.
when
thy
heart
was
most
fit
for
it
.
For
in
answering
prayers
,
God
aimes
especially
at
two
things
:
1.
To
shew
his
mercy
,
that
a
man
might
magnifie
and
exalt
that
:
And
2.
To
have
the
heart
satisfied
and
filled
with
joy
and
contentment
in
his
answer
,
and
the
thing
made
sweet
,
and
a
mercy
indeed
to
him
:
in
briefe
,
that
his
goodnesse
might
be
delighted
in
,
and
his
mercy
exalted
.
The
fittest
time
knowne
two
wayes
.
And
for
these
two
purposes
he
culs
out
such
times
,
when
we
have
most
need
;
and
also
when
our
hearts
are
most
subdued
,
and
our
lusts
mortified
.
For
then
we
are
fittest
to
rellish
his
goodnesse
alone
,
and
not
to
bee
drawne
away
with
the
carnall
sweetnesse
that
is
in
the
thing
.
The
one
you
have
exprest
,
Esay
30.
18.
Hee
waits
to
bee
gracious
to
have
his
mercy
exalted
.
The
second
intimated
Iames
5.
Ye
aske
and
receive
not
,
because
ye
aske
amisse
,
to
consume
upon
your
lusts
;
Such
prayers
,
whilest
the
heart
is
in
this
temper
,
the
Lord
denies
,
or
deferres
in
mercie
till
the
heart
bee
weaned
.
1
When
wee
have
most
need
.
For
the
first
of
these
:
As
,
suppose
thou
diddest
pray
long
for
assurance
of
salvation
,
and
joy
in
the
Holy
Ghost
,
and
when
thou
hadst
most
need
of
it
,
either
when
thy
spirit
would
have
failed
without
it
,
as
Esay
57.
16.
Or
against
some
great
affliction
approaching
,
or
some
great
encounter
with
the
world
for
the
Name
of
Christ
,
then
God
filled
thy
heart
with
it
,
&c.
that
was
the
fittest
time
:
now
hath
God
heard
thy
prayer
.
As
S.
Peter
hee
was
in
Prison
,
and
had
beene
so
for
many
dayes
,
as
appeares
by
the
fourth
and
fifth
verses
,
Acts
12.
God
could
haue
delivered
him
at
any
time
,
while
the
Church
prayed
for
him
,
ver.
5.
But
God
kept
him
in
on
purpose
,
till
that
very
night
,
when
in
the
next
morning
Herod
meant
to
bring
him
forth
to
execution
,
and
then
God
delivered
him
at
the
prayers
of
the
Church
;
then
was
the
most
fit
time
;
As
the
Psalmist
sayes
,
The
full
time
to
have
mercy
on
him
was
come
.
Psal.
102.
1●
.
And
then
to
receive
an
answer
,
is
a
signe
God
did
it
out
of
speciall
love
,
which
love
hee
would
have
exalted
by
thee
,
as
Esay
30.
18.
2.
When
the
heart
was
best
prepared
to
receive
it
,
and
most
weaned
from
it
.
If
2.
when
thy
heart
was
most
fit
for
the
mercy
,
it
was
granted
,
then
art
thou
also
heard
in
an
acceptable
time
:
for
God
doth
not
with
hold
mercies
from
those
that
are
his
,
out
of
want
of
love
;
neither
so
much
for
what
is
past
,
as
for
the
present
evill
disposition
of
their
hearts
,
whereby
they
are
unfit
to
receive
them
:
and
in
this
sense
likewise
may
that
bee
understood
,
that
God
prepareth
the
heart
:
and
heareth
the
prayer
,
Psal.
10.
17.
As
first
,
when
thy
heart
is
most
weaned
from
that
temporall
mercy
(
supposing
it
such
)
granted
thee
upon
seeking
of
it
:
So
David
,
when
had
hee
the
Kingdome
in
possession
given
him
?
then
,
when
hee
was
as
a
weaned
child
,
and
had
his
high
thoughts
(
which
haply
at
the
first
newes
of
it
had
risen
in
his
minde
)
purged
out
,
Psal.
131.
2.
I
have
no
high
thoughts
,
&c.
sayes
hee
then
;
Thus
,
when
thy
heart
had
let
all
carnall
ends
goe
,
and
had
betaken
it selfe
alone
to
God
,
for
thy
portion
to
be
had
alone
out
of
him
then
the
thing
prayed
for
comes
to
passe
:
this
was
the
fittest
season
.
Object
.
.
But
you
will
bee
ready
to
say
,
To
have
a
thing
when
my
heart
is
taken
off
from
it
,
and
even
contented
not
to
have
it
,
makes
it
to
be
as
no
mercy
:
for
where
there
is
no
desire
,
there
is
no
rejoycing
.
Answ.
If
thy
desire
bee
taken
off
the
thing
,
then
thou
wilt
rejoyce
the
more
in
GOD
now
;
and
though
the
thing
of
it self
should
now
give
thee
lesse
satisfaction
,
yet
God
by
the
thing
wil
give
thee
more
,
and
he
will
make
it
up
;
for
thou
wilt
rellish
his
love
and
sweetnesse
in
it
now
,
which
is
better
then
life
,
and
therefore
much
better
than
that
thing
enjoyed
;
and
indeed
the
violence
of
the
desire
before
,
would
have
made
it
lesse
sweet
,
for
the
thing
alone
would
not
have
filled
and
contented
that
desire
,
when
it
was
an
inordinate
lust
,
and
so
thou
wouldst
have
beene
vexed
with
it
,
rather
than
satisfied
,
and
found
a
greater
vanity
in
it
:
but
now
when
it
is
become
a
subordinate
desire
unto
God
,
that
the
desire
is
downe
,
and
the
heart
quieted
and
contented
with
God
in
the
thing
:
the
heart
sayes
as
she
said
,
I
have
enough
.
So
2.
likewise
thou
maist
have
an
affliction
thou
prayedst
long
against
taken
off
then
,
when
thy
heart
was
most
willing
to
accept
thy
punishment
(
as
Moses's
phrase
is
,
Lev.
26.
41
)
and
to
submit
to
God
in
it
.
§
4.
A
third
sort
of
observations
,
from
the
answerable
proportion
betweene
Gods
dealing
in
the
accomplishment
of
it
,
and
our
prayers
.
A
third
thing
you
are
to
observe
concerning
the
accomplishment
of
the
thing
prayed
for
,
whereby
you
may
discern
whether
granted
in
answer
to
prayers
,
is
,
when
thou
seest
God
in
his
dealings
with
thee
,
and
answering
of
thee
,
to
deale
in
a
kinde
of
proportion
with
thy
manner
of
praying
and
seeking
of
him
,
and
of
walking
with
him
whilest
thou
were
dependant
on
him
,
for
such
or
such
a
mercy
.
And
as
you
may
see
a
proportion
between
sinnes
and
punishments
,
which
are
the
rewards
of
them
;
that
you
can
say
,
such
a
sin
brought
forth
this
affliction
,
it
is
so
like
the
Father
:
so
you
might
see
the
like
proportion
,
betweene
your
prayers
,
and
your
walking
with
God
,
and
Gods
answers
to
you
,
and
his
dealings
with
you
.
So
did
David
,
Psal.
18.
24.
According
to
the
cleannesse
of
my
hands
hath
he
recompenced
me
,
&c.
His
speech
notes
some
similitude
or
likenesse
:
as
for
example
,
The
more
by-ends
or
carnall
desires
you
had
in
praying
,
and
the
more
you
mingled
of
these
with
your
holy
desires
,
and
the
more
want
of
zeale
,
fervency
,
&c.
were
found
in
your
prayers
,
the
more
you
shall
(
it
may
be
)
finde
of
bitternesse
mingled
with
the
mercy
,
when
it
is
granted
;
and
so
much
imperfection
,
and
want
of
comfort
in
it
:
so
sayes
David
in
the
same
Psal.
verse
25.
26.
With
the
pure
thou
wilt
shew
thy selfe
pure
.
Pure
prayers
have
pure
blessings
;
&
è
contra
:
With
the
foward
thou
wilt
shew
thy selfe
froward
:
and
againe
,
as
you
in
praying
sometimes
slackened
and
grew
cold
,
so
you
might
see
the
businesse
in
like
manner
to
coole
,
and
cast
backward
:
as
when
Moses
hands
were
downe
,
Amalck
prevailed
;
but
when
they
were
lifted
up
,
Israel
had
the
better
,
Exod.
17.
12.
God
let
him
see
a
proportion
,
which
argued
his
prayer
was
the
meanes
of
prevailing
.
A
man
findes
in
praying
,
that
his
suite
sometimes
sticks
,
and
goes
not
on
as
he
expected
,
this
is
because
he
gives
not
so
good
a
fee
as
he
was
wont
,
and
doth
not
ply
God
,
and
solicite
him
;
but
on
the
contrary
,
when
hee
was
stirred
up
to
pray
,
then
still
hee
found
things
to
goe
well
:
by
this
a
man
may
clearely
see
,
that
it
was
the
praier
which
God
did
heare
and
regarded
.
Thus
likewise
when
a
man
sees
hils
and
dales
in
a
businesse
,
faire
hopes
often
,
and
then
all
dasht
againe
,
and
the
thing
in
the
end
brought
to
passe
,
let
him
looke
back
upon
his
prayers
:
didst
not
thou
in
like
maner
just
thus
deale
with
God
?
When
thou
hadst
prayed
earnestly
,
and
thought
thou
hadst
even
carried
it
,
then
dash
all
againe
,
by
interposing
some
sin
,
and
thus
againe
and
againe
?
Herein
God
would
have
you
observe
a
proportion
;
and
it
may
help
you
to
discern
,
how
,
and
when
they
are
answered
,
and
obtained
by
prayer
;
because
God
deales
thus
with
you
therein
in
such
a
proportion
to
your
prayers
.
Chap.
8.
CHAP.
VIII
.
Seven
Observations
more
,
from
the
effects
which
the
accomplishment
of
the
mercy
hath
upon
the
heart
,
&c.
§.
1.
If
the
thing
obtained
drawes
the
heart
neerer
to
God
,
and
to
reioyce
in
his
favour
in
it
,
more
than
in
the
thing
.
FOurthly
,
thou
mayest
discerne
whether
they
bee
in
answer
to
thy
prayers
,
by
the
effects
upon
thy
heart
.
As
1.
If
the
thing
that
is
granted
upon
thy
prayers
,
draw
thy
heart
more
neere
unto
God
,
it
is
then
certaine
,
that
it
was
granted
as
an
answer
to
thy
prayers
.
Things
granted
out
of
ordinary
providence
onely
,
doe
increase
our
lusts
,
and
are
snares
to
us
;
as
Saul
gave
David
his
daughter
Michol
to
be
a
snare
to
him
:
Psal.
69.
22.
So
their
full
tables
are
made
snares
:
so
GOD
gave
the
Israelites
their
will
,
the
things
they
desired
,
but
withall
gave
them
up
to
their
lusts
,
Psal.
106.
15.
hee
gave
them
their
requests
,
but
sent
leannesse
into
their
soules
;
the
Quailes
might
fat
some
of
their
bodies
that
survived
,
yet
their
soules
grew
leane
:
there
was
a
curse
upon
their
Spirits
:
this
new
delicate
food
made
their
bodies
more
lustfull
,
they
did
eate
and
drinke
,
Exod.
32.
6
and
rose
up
to
play
.
But
things
obtained
by
prayer
are
sanctified
to
us
,
for
every
thing
is
sanctified
by
prayer
,
1.
Tim.
4.
5
so
as
it
shall
not
insnare
nor
intangle
our
hearts
:
a
thing
obtained
by
prayer
;
as
it
came
from
God
;
so
a
man
will
returne
it
to
God
,
and
use
it
for
his
glory
:
So
Hannah
having
obtained
Samuel
by
prayer
,
shee
returnes
him
unto
God
,
1.
Sam.
1.
27
28.
For
this
childe
I
prayed
,
and
God
gave
me
my
petition
,
and
therefore
also
I
have
lent
him
to
the
Lord
as
long
as
hee
liveth
.
If
therefore
thou
findest
this
his
dealing
with
thee
,
in
answering
thee
,
to
be
a
kindely
motive
to
cause
thee
to
mourne
for
sin
,
and
to
bee
as
a
restraint
against
sin
,
it
is
a
signe
it
was
the
fruit
of
praier
:
Thus
it
wrought
with
David
,
Psal.
6.
8.
Away
from
mee
yee
that
work
iniquity
:
God
hath
heard
the
voice
of
my
weeping
.
Also
if
thou
rejoycest
in
God
,
more
than
in
the
thing
obtained
:
so
Hannah
begins
her
song
when
she
blesseth
God
for
her
child
;
My
heart
rejoyceth
in
the
Lord
,
&c.
1.
Sam.
2.
1.
Shee
rejoyceth
not
so
much
in
the
gift
as
in
the
giver
;
and
his
favour
more
in
this
that
her
prayer
was
answered
,
then
in
the
thing
obtained
:
this
is
a
signe
of
having
obtained
the
mercy
through
prayers
,
when
it
is
thus
sanctified
unto
a
mans
spirit
.
§.
2.
Prayer
answered
enlargeth
the
heart
with
thankfulnesse
.
2
Prayers
answered
will
inlarge
thy
heart
with
thankefulnesse
,
and
thus
usually
they
doe
;
selfe-love
makes
us
more
forward
to
pray
,
than
to
give
thankes
;
for
nature
is
all
of
the
craving
and
taking
hand
:
but
where
grace
is
,
there
will
be
no
eminent
mercie
gotten
with
much
strugling
,
but
there
will
be
a
continued
particular
thankfull
remembrance
of
it
a
long
while
after
,
with
much
inlargement
:
and
As
prayers
abounded
,
so
will
thanksgiving
abound
also
.
Hannah
,
shee
makes
a
Song
,
1.
Sam.
1.
2.
Great
blessings
that
are
wonne
with
prayer
,
are
worne
with
thankfulnesse
:
such
a
man
will
not
ask
new
,
but
he
will
withall
give
thankes
for
old
.
Thankfulnesse
,
of
all
duties
,
proceeds
from
pure
grace
,
therefore
if
the
spirit
stirs
thee
unto
it
,
it
is
a
signe
he
made
the
prayer
;
What
thankes
shall
I
render
to
God
,
for
the
joy
I
have
in
you
,
saith
S.
Paul
,
1.
Thess.
3.
9
,
10
?
So
in
all
his
other
Epistles
,
all
those
hee
writes
to
,
as
he
prayes
for
them
,
so
hee
tells
them
,
he
gives
thanks
for
them
,
and
for
their
graces
which
he
had
prayed
for
.
And
if
answering
prayers
for
others
,
makes
S.
Paul
so
thankfull
,
what
when
for
himselfe
?
Prayer
and
thanks
,
are
like
the
double
motion
of
the
lungs
,
the
ayre
that
is
sucked
in
by
prayer
,
is
breathed
forth
againe
by
thanks
:
Is
thy
heart
afresh
inlarged
,
as
to
mourne
for
past
sins
long
since
committed
,
so
in
like
manner
,
to
give
thankes
for
past
mercies
wonne
with
long
prayers
,
and
this
for
a
long
while
after
?
it
is
a
sign
that
they
were
obtained
by
prayer
.
§.
3.
If
this
encourageth
thee
to
go
to
God
againe
.
3
If
the
mercy
obtained
doth
encourage
thee
to
goe
to
GOD
another
time
,
to
pray
againe
the
more
confidently
and
fervently
,
it
is
a
signe
thou
hast
got
the
former
that
way
:
For
the
Holy
Ghost
having
once
shewed
thee
this
way
of
procuring
mercy
,
hence
it
is
,
thou
art
thus
ready
to
take
the
same
course
another
time
.
Psal.
116.
2.
The
Lord
hath
heard
mee
,
and
I
will
call
on
him
as
long
as
I
live
.
I
know
(
sayes
hee
)
now
what
course
to
take
,
if
I
be
in
any
want
,
even
to
call
upon
him
;
and
he
calls
upon
others
to
doe
so
too
.
§
4.
It
makes
a
man
carefull
to
performe
his
vows
made
in
prayer
,
to
obtaine
it
.
4
When
God
having
heard
thy
prayers
upon
solemne
vowes
made
by
thee
,
thy
heart
is
made
carefull
to
pay
those
vowes
,
which
thou
didst
make
in
the
time
of
thy
suing
to
GOD
for
that
mercy
,
this
may
be
an
argument
to
thee
,
the
thing
being
granted
,
that
thy
prayer
was
heard
.
For
first
,
it
argueth
,
that
thy
heart
it selfe
doth
secretly
make
such
an
account
,
that
upon
them
God
did
grant
the
thing
,
and
thou
dost
therefore
make
conscience
to
return
all
again
to
God
in
service
,
as
the
condition
of
thy
Indentures
made
with
him
;
and
as
an
homage
due
,
and
an
acknowledgement
for
ever
,
that
such
a
mercy
was
won
by
prayer
;
and
by
this
preservest
the
memory
of
the
receit
of
that
mercy
:
vowes
being
of
the
nature
of
homage
:
and
secondly
,
in
this
also
it
is
an
evidence
,
that
the
thing
was
obtained
by
prayer
,
in
that
God
cals
for
those
vowes
from
thee
,
by
his
Spirit
in
thy
heart
,
and
stirs
thee
up
to
perform
them
;
it
argues
that
in
relation
to
thy
prayers
answered
,
He
takes
them
as
dues
from
thee
,
that
having
dispatcht
thy
suite
,
He
now
calls
for
what
was
agreed
to
bee
given
him
when
it
should
bee
performed
.
And
thirdly
,
in
that
also
he
doth
accept
the
payment
of
these
thy
vows
of
thee
,
he
acknowledgeth
that
those
vowes
and
prayers
were
heard
:
for
as
Manoah
said
in
another
case
,
If
hee
meant
to
have
destroyed
us
,
Iudg.
13.
23
hee
would
not
have
accepted
a
sacrifice
:
so
in
this
case
it
may
be
said
,
if
God
had
not
heard
thy
prayers
,
hee
would
not
have
accepted
thy
vowes
after
thy
praying
.
Thus
David
,
Psal.
66.
13
,
14.
I
will
pay
thee
my
vowes
,
which
my
lips
have
uttered
,
and
my
mouth
hath
spoken
,
when
I
was
in
my
trouble
;
the
reason
follows
,
v.
17
,
19.
because
that
Verily
God
hath
heard
me
,
when
I
cryed
to
him
:
and
so
Eliphaz
in
Iob
doth
connect
and
hang
these
two
together
,
Iob
22.
27.
Thou
shalt
make
thy
prayer
to
him
,
and
he
shall
heare
thee
,
and
thou
shalt
pay
thy
vowes
:
This
which
he
speakes
of
paying
his
vowes
,
was
not
onely
as
it
was
to
be
his
duty
,
but
also
as
a
consequent
that
would
follow
the
other
,
that
when
his
prayers
should
be
heard
,
he
thereupon
would
performe
his
vowes
:
for
his
scope
is
to
move
Iob
to
turne
to
God
,
shewing
what
benefit
would
accrue
to
him
by
it
,
and
amongst
others
this
:
The
hearing
his
prayers
,
and
performing
his
vowes
.
5
If
a
man
sees
by
faith
,
and
acknowledgeth
God
●
sole
han●
in
the
accomplishment
.
5
When
thou
art
inabled
by
faith
,
to
see
cleerly
Gods
hand
shewed
forth
in
the
effecting
of
that
mercy
over
and
above
the
power
of
second
causes
,
and
to
acknowledge
it
to
his
glory
:
for
the
truth
is
,
one
maine
cavilling
reason
in
our
blinde
hearts
,
whereby
wee
are
usually
hindred
and
put
by
from
apprehending
our
prayers
to
be
answered
,
when
yet
the
thing
is
done
,
wee
shall
find
to
be
,
that
our
eyes
are
terminated
and
bounded
in
second
causes
,
and
not
raised
to
see
Gods
hand
in
the
thing
:
therefore
on
the
contrary
,
when
God
inableth
thee
to
see
that
hee
hath
done
thee
this
kindnesse
,
so
as
thy
minde
is
cleere
in
it
,
this
is
a
fruit
of
his
hearing
thy
prayers
:
And
this
you
will
usually
finde
to
be
true
,
that
so
much
faith
and
dependance
as
you
had
upon
God
in
prayer
for
the
obtaining
of
a
mercy
,
so
much
faith
and
acknowledgement
you
will
have
in
the
accomplishment
of
it
.
Parallel
with
this
rule
is
that
other
,
which
in
another
case
is
usually
given
,
that
in
performance
of
duties
,
so
much
as
the
soul
did
goe
out
of
it selfe
to
God
,
for
strength
to
performe
them
,
so
much
,
when
they
are
performed
,
will
the
heart
acknowledge
Gods
assistance
and
be
humbled
:
And
this
is
a
signe
of
prayer
being
heard
upon
this
ground
,
because
Gods
end
of
hearing
prayers
is
,
that
wee
might
glorifie
him
.
So
Psal.
50.
15.
Call
upon
me
in
the
day
of
trouble
,
and
I
will
deliver
thee
,
and
thou
shalt
glorify
mee
.
Therefore
when
the
heart
hath
prayed
much
for
a
mercy
,
with
dependance
before
the
obtaining
of
it
,
and
then
is
enabled
to
exalt
God
when
it
is
obtained
;
it
is
a
signe
that
God
did
it
in
relation
to
those
prayers
.
For
there
is
that
connexion
made
betweene
these
,
as
between
the
cause
and
the
effect
,
I
will
heare
thee
,
and
thou
shalt
glorifie
me
.
David
,
when
he
was
delivered
out
of
all
his
troubles
,
(
as
when
hee
made
that
18.
Psal.
he
was
,
as
appeares
by
the
title
of
it
)
then
at
the
6.
verse
,
he
relates
how
he
had
prayed
,
and
how
hee
was
heard
;
and
see
thereupon
how
his
heart
was
enlarged
to
acknowledge
God
alone
to
have
done
all
,
in
the
rest
of
that
Psalme
;
so
from
the
27.
and
also
from
the
31.
ver.
When
wee
see
Angels
from
God
,
beyond
the
power
of
second
causes
descending
,
it
is
a
signe
,
that
prayers
,
as
Angels
,
first
ascended
,
and
obtained
that
mercy
.
Thus
also
the
Church
Esay
26.
having
obtained
those
deliverances
by
prayer
,
ver.
17.
(
for
which
there
she
makes
that
song
by
way
of
thankfulnesse
)
she
ascribes
all
unto
God
,
ver.
12.
Thou
hast
wrought
all
our
workes
for
us
,
and
ver.
18.
Verily
we
have
not
wrought
any
deliverance
in
the
earth
.
§.
6.
With
the
mercy
,
sometimes
a
speciall
evidence
comes
in
,
that
it
is
obtained
by
prayer
.
6
When
with
the
mercy
there
commeth
the
assurance
of
Gods
love
,
and
an
evidence
of
his
favour
,
when
GOD
sends
not
a
bare
token
only
,
but
a
letter
also
with
it
,
to
beare
witnesse
of
his
love
,
in
which
the
token
is
wrapt
.
I
need
not
make
that
a
sign
,
for
when
this
comes
with
a
mercy
,
it
carries
its
owne
evidence
,
you
will
then
know
well
enough
that
it
is
the
fruit
of
prayer
.
§.
7.
By
the
event
;
things
obtained
by
prayer
,
prove
reall
and
stable
mercies
.
7
Lastly
,
it
will
be
evident
by
the
event
;
things
obtained
by
prayer
have
few
thornes
in
them
,
the
curse
is
taken
out
,
but
what
comes
but
by
ordinary
providence
,
comes
as
it
were
up
of
it selfe
alone
,
and
like
the
earth
untilled
,
is
full
of
thornes
,
and
bryers
,
and
many
vexations
:
The
reason
is
,
for
what
comes
in
by
prayer
comes
as
a
blessing
,
and
so
no
sorrow
is
added
to
it
;
and
also
because
prayer
killeth
those
inordinate
lusts
,
which
is
the
cause
of
that
vanity
and
vexation
which
is
in
the
things
enjoyed
.
But
when
the
blessing
of
God
maketh
rich
,
he
addeth
no
sorrow
with
it
,
Prov.
10.
22.
Things
long
deferred
,
at
last
obtained
by
prayer
,
prove
most
confortable
,
and
in
a
setled
manner
such
;
they
prove
standing
and
stable
blessings
;
and
what
trouble
the
heart
was
put
to
in
the
deferring
,
it
is
recompenced
by
the
more
setled
constant
immixt
sweetnesse
in
the
enjoying
;
prayer
having
long
perfumed
it
,
and
the
thing
being
steeped
therein
,
it
proves
exceeding
pleasant
.
So
Prov.
13.
12.
Hope
deferred
makes
the
heart
sicke
,
but
when
the
desire
comes
,
it
is
a
tree
of
life
,
and
heales
that
sicknesse
,
and
abundantly
comforts
the
heart
.
Thus
Isaac
found
Rebekkah
a
great
blessing
,
and
a
comfortable
wife
to
him
,
Gen.
24.
ult
.
Such
a
comfort
also
was
Isaac
to
Abraham
,
Gen.
17.
18
,
19.
A
sonne
indeed
,
a
sonne
of
laughter
,
as
his
name
signifies
:
and
such
was
Samuel
to
Hannah
,
shee
had
not
onely
a
sonne
of
him
,
but
a
good
son
,
a
blessed
son
,
a
Prophet
,
and
the
Judge
of
the
people
of
God
:
whereas
Iacob
getting
the
blessing
,
but
without
prayer
,
how
imbittered
was
it
to
him
,
(
though
a
blessing
to
him
in
the
event
)
by
twenty
yeeres
banishment
from
his
mothers
house
?
When
Israel
themselves
set
up
a
King
,
but
not
by
me
,
as
God
saies
,
what
a
punishment
was
he
to
them
?
given
in
wrath
,
and
taken
away
in
anger
:
Hos.
13.
11.
Chap.
9
CHAP.
IX
.
Considerations
to
quiet
the
heart
,
and
to
help
it
to
discerne
an
answer
to
,
and
acceptation
of
the
prayer
when
the
thing
is
not
accomplisht
.
§
1.
The
thing
prayed
for
is
not
alwaies
granted
,
when
yet
the
prayer
is
heard
.
BUt
now
the
next
and
more
difficult
question
is
,
When
the
thing
is
not
granted
,
how
shall
we
then
discerne
and
know
,
that
God
doth
notwithstanding
heare
the
prayer
?
Concerning
which
,
I
must
premise
this
,
that
it
is
true
,
that
alwayes
the
very
thing
it selfe
desired
is
not
granted
,
when
yet
the
prayer
is
heard
.
Christ
prayed
,
the
Cup
might
passe
from
him
,
which
though
some
interpret
the
word
passing
,
for
the
short
continuance
of
the
brunt
,
and
that
therefore
in
that
respect
hee
was
heard
directly
in
what
he
asked
:
yet
if
so
,
why
was
that
clause
if
it
be
possible
,
added
?
that
argues
his
petition
was
for
a
totall
removall
,
yet
with
subjection
to
Gods
will
;
for
he
knew
there
was
no
great
impossibility
in
a
short
removall
of
it
:
nay
,
it
was
impossible
but
that
it
should
passe
,
Acts
2.
24.
But
howsoever
,
it
is
plain
in
Moses
,
about
his
going
into
Canaan
:
Deut.
3.
26.
I
besought
the
Lord
,
sayes
hee
,
ver.
23.
and
hee
was
angry
with
mee
,
and
would
not
heare
me
.
ver.
26.
Likewise
ere
I
come
to
resolve
the
case
,
an
objection
is
also
to
be
removed
,
which
is
,
That
if
the
Spirit
of
GOD
doth
make
every
faithfull
prayer
in
us
,
as
Rom.
8.
26.
it
is
said
Hee
doth
;
wee
know
not
what
to
pray
for
,
but
the
Spirit
helpeth
our
infirmities
,
&c.
and
he
searcheth
the
deep
things
of
God
,
as
it
is
said
,
1
Cor.
2.
that
therefore
hee
knowing
that
GOD
will
not
grant
such
a
thing
,
you
may
think
that
he
should
not
stirre
up
the
heart
to
pray
for
that
which
God
meanes
to
deny
,
but
alwayes
guide
the
heart
aright
,
and
not
let
us
erre
or
misse
in
the
things
wee
pray
for
.
To
this
,
in
briefe
by
way
of
answer
.
An
objection
answered
:
1.
The
Spirit
makes
not
prayers
in
us
,
alwayes
according
to
what
Gods
secret
will
and
foreknowledge
is
,
That
though
the
Spirit
knows
Gods
mind
,
and
teacheth
us
what
to
pray
for
;
yet
the
thing
prayed
for
may
not
bee
granted
.
but
according
to
his
revealed
will
to
us
,
both
in
his
word
,
and
in
his
providence
,
as
things
therein
are
presented
to
us
,
and
doe
lie
before
our
view
,
and
so
not
alwayes
according
to
what
hee
meanes
to
doe
,
but
according
to
what
it
is
our
duty
to
pray
most
for
:
for
hee
concurres
to
assist
us
to
pray
,
as
he
doth
in
preaching
or
using
other
such
like
meanes
and
Ordinances
,
wherein
though
the
spirit
knowes
whom
God
meanes
to
convert
,
whom
not
,
yet
he
assists
us
Ministers
in
our
spirits
oftentimes
as
much
to
preach
to
those
hee
meanes
not
to
convert
,
as
to
those
hee
meanes
to
convert
:
Hee
dealing
with
us
therein
according
to
what
is
our
duty
,
not
according
to
what
is
his
decree
.
Againe
,
secondly
,
that
phrase
helpes
to
answer
this
,
when
hee
is
said
to
helpe
our
infirmities
,
and
therefore
not
according
to
his
owne
vast
knowledge
,
doth
he
frame
our
prayers
,
but
so
,
as
hee
applies
his
assistance
to
our
infirme
,
weake
,
and
narrow
apprehensions
,
and
stirres
up
desires
in
us
to
such
things
,
as
according
to
our
knowledge
wee
are
in
duty
to
conceive
,
and
which
by
all
wee
can
see
,
by
what
is
afore
us
revealed
in
his
providence
,
we
thinke
to
be
most
for
our
good
,
and
his
glory
;
and
God
accepts
such
desires
as
from
us
,
but
yet
doth
for
us
according
to
the
largenese
of
his
owne
love
.
§.
2.
A
mistake
to
pray
absolutely
for
such
blessings
as
are
not
absolutely
promised
.
And
so
now
to
come
to
the
case
propounded
,
and
therein
unto
helps
to
pacifie
,
and
direct
the
heart
about
those
prayers
at
which
the
things
are
not
granted
.
And
first
,
how
diddest
thou
frame
thy
prayer
for
that
thing
which
is
denyed
thee
?
Didst
thou
pray
for
it
absolutely
,
and
peremptorily
as
simply
best
for
thee
?
thou
must
not
then
think
much
,
if
such
a
prayer
bee
denyed
,
for
therein
thou
wentest
beyond
thy
commission
:
but
if
thou
didst
pray
for
it
conditionally
,
and
with
an
(
if
)
as
Christ
did
,
if
it
be
possible
(
which
instance
is
a
strong
ground
for
such
kinde
of
prayers
)
and
not
my
will
,
but
thy
will
be
done
,
so
,
as
thou
didst
referre
it
unto
,
and
trust
Gods
judgement
in
the
thing
,
and
not
thine
owne
,
onely
didst
put
him
in
mind
as
thy
duty
was
,
of
what
was
represented
to
thee
as
best
for
thee
in
view
,
and
so
left
it
to
him
to
cast
,
and
didst
,
referre
it
to
His
will
and
wisedome
:
In
which
when
we
are
denied
we
are
to
rest
in
Gods
judgment
as
best
for
us
and
so
interpret
the
prayer
answered
.
Then
thy
prayer
may
be
most
fully
answered
and
heard
,
and
yet
the
thing
denied
,
and
thou
art
to
interpret
,
and
God
takes
meaning
and
mind
revealed
in
the
event
in
the
best
sense
,
which
way
soever
it
falls
:
for
otherwise
,
CHRIST
had
not
been
heard
,
when
yet
,
the
Text
sayes
,
Hee
was
heard
in
all
hee
feared
,
Hebr.
5.
7.
§
3.
There
may
be
a
reservation
in
the
denial
,
for
some
greater
mercy
.
2.
Observe
,
if
there
were
not
a
reservation
in
that
denial
,
for
some
greater
and
further
mercy
,
whereof
that
deniall
was
the
foundation
.
Thus
¹
oftentimes
some
great
crosse
is
prevented
,
by
the
deniall
of
a
thing
,
which
we
were
urgent
for
:
if
we
had
had
many
of
our
desires
,
we
had
been
undone
:
So
it
was
a
mercy
to
David
,
that
his
childe
was
taken
away
,
for
whose
life
he
was
yet
so
earnest
,
who
would
have
been
but
a
living
monument
of
his
shame
.
It
was
also
a
mercy
to
David
,
that
Absalom
was
taken
away
,
(
whom
surely
he
prayed
much
for
,
for
hee
loved
him
much
)
who
if
he
had
lived
,
might
have
beene
the
ruine
of
him
and
his
house
.
As
a
wicked
mans
deliverance
and
the
granting
his
request
layes
a
foundation
,
and
is
a
reservation
of
him
to
a
worse
Judgement
:
So
,
the
deniall
of
a
Godly
mans
prayer
is
for
his
greater
good
,
and
is
laid
as
a
foundation
of
a
greater
mercy
:
²
and
againe
,
oftentimes
the
very
deniall
breaks
a
mans
heart
,
and
brings
him
nearer
to
God
,
puts
him
upon
searching
into
his
wayes
,
and
estate
,
and
in
his
prayers
to
see
what
should
be
amisse
therein
,
which
alone
is
a
great
mercy
;
and
better
then
the
thing
,
seeing
by
the
losse
of
that
one
thing
hee
learns
how
to
pray
better
,
and
so
to
obtaine
a
hundred
better
things
afterward
.
Christ
desired
the
Cup
might
passe
,
it
did
not
;
and
that
was
the
foundation
of
our
salvation
,
&
the
way
to
His
glory
:
Hee
being
to
passe
through
that
suffering
into
His
glory
:
The
woman
that
had
the
bloody
issue
,
though
shee
used
many
meanes
,
and
haply
prayers
among
the
rest
,
and
all
in
vaine
,
yet
none
tooke
effect
;
that
in
the
end
shee
might
come
to
Christ
,
and
have
both
body
and
soule
healed
at
once
.
§.
4.
There
may
be
a
transmutation
of
the
thing
denied
,
into
some
other
blessing
that
is
better
of
the
same
kind
.
3
Observe
if
there
be
to
a
transmutation
and
a
translation
or
turning
of
●he
thing
desired
into
some
other
greater
bles●ing
of
the
same
kind
:
for
God
(
all
whose
wayes
are
mercy
and
truth
to
His
people
)
doth
improve
,
husband
,
and
lay
out
the
precious
stocks
of
their
prayers
,
to
the
best
advantage
,
in
things
,
whereby
the
greatest
returns
and
gains
may
accrue
:
as
old
Iacob
laid
not
his
Hand
of
blessing
as
Ioseph
would
have
guided
them
,
but
laid
the
right
hand
upon
the
yonger
Sonne
,
whom
Ioseph
did
set
at
his
left
:
So
often
doth
God
take
off
his
hand
of
blessing
from
the
thing
we
prayed
for
,
and
laies
&
discovers
it
in
another
more
for
our
good
:
and
as
God
giving
Isaac
the
power
and
priviledge
to
blesse
a
sonne
,
though
Isaac
hee
intended
it
for
Esau
,
yet
God
unbeknown
to
him
transmitted
it
to
Iacob
,
yet
so
,
as
the
blessing
was
not
lost
:
Thus
is
it
in
our
prayers
for
blessings
both
upon
our selves
and
others
.
There
is
often
a
transmutation
,
never
a
frustration
of
them
:
which
may
as
truely
and
directly
bee
called
an
answer
to
the
prayer
;
As
if
a
factor
beyond
Sea
,
when
the
owner
sends
for
such
and
such
commodities
,
supposing
them
more
vendible
and
advantagious
,
but
the
Factor
knowing
the
state
of
things
,
and
the
prices
,
sends
him
●ver
in
stead
of
them
,
such
as
shall
sell
better
,
and
bring
in
more
profit
,
may
be
said
to
answer
his
letters
,
and
that
better
,
then
if
hee
had
sent
those
very
commidities
he
writ
for
;
Thus
Abrahams
prayers
for
Ishmael
were
turned
for
Isaac
:
Davids
for
the
Childe
to
Solomon
.
§.
1.
God
answers
to
the
ground
of
our
prayers
.
4
Observe
if
in
the
end
God
doth
not
answer
thee
still
according
to
the
ground
of
thy
prayer
:
that
is
,
see
if
that
holy
end
,
intention
,
and
affection
,
which
thou
hadst
in
prayer
,
be
not
in
the
end
fully
satisfied
,
though
not
in
the
thing
thou
didst
desire
:
for
God
answers
,
Secundum
cardinem
,
according
to
the
hinge
which
the
prayer
turnes
upon
.
As
when
a
General
is
sent
out
with
an
Army
,
by
a
King
or
a
State
,
who
give
him
many
particular
directions
,
how
to
order
and
dispose
,
and
manage
the
war
,
although
in
many
particulars
that
fall
out
,
wherein
they
could
not
foresee
to
give
so
punctuall
and
particular
directions
,
he
swerve
from
the
directions
,
yet
if
he
keeps
to
the
intent
of
their
Commission
,
and
doth
what
is
most
advantagious
for
their
ends
,
he
may
bee
said
to
keepe
to
his
Commission
.
For
as
they
say
of
the
Law
,
Mens
leg
is
est
lex
▪
the
mind
of
the
Law
is
the
Law
,
not
the
bare
words
it
is
printed
in
:
so
the
Meaning
of
the
Spirit
is
the
prayer
,
Rom.
8.
27.
and
not
simply
the
things
desired
,
wherein
wee
expresse
those
our
desires
:
and
still
the
meaning
,
the
intent
,
the
ground
of
our
prayers
shall
be
answered
.
To
open
this
,
the
maine
ends
,
and
meanings
of
our
hearts
in
our
requests
are
Gods
glory
,
the
Churches
good
,
and
our
owne
particular
comfort
and
happinesse
:
we
can
desire
but
comfort
,
and
a
man
looketh
out
,
and
spieth
out
such
a
particular
mercie
,
which
hee
thinketh
tends
much
to
Gods
glory
,
and
his
happinesse
,
and
yet
that
thing
is
denied
;
yet
notwithstanding
God
will
answer
him
according
to
the
meaning
of
his
prayers
,
his
glory
shall
certainely
be
advanced
,
even
for
that
prayer
of
his
,
some
other
way
,
and
his
comfort
made
up
,
which
is
the
common
desire
of
all
mankinde
:
and
thou
canst
have
but
comfort
,
let
the
thing
bee
what
it
will
that
conveighs
it
to
thee
;
and
God
will
take
order
that
that
comfort
thy
soule
desired
,
thou
shalt
have
come
in
one
way
or
other
,
which
when
it
doth
,
thou
canst
not
but
say
thy
prayers
are
heard
.
For
as
God
fulfils
his
promises
,
so
hee
heares
prayers
,
there
is
the
same
reason
of
both
:
now
God
hath
promised
,
Hee
that
leaves
Father
and
Mother
,
shall
have
an
hundred
fold
:
not
in
specie
,
as
we
say
,
in
kinde
,
this
cannot
alwayes
bee
fulfilled
,
for
an
hundred
Fathers
he
cannot
have
.
God
fulfills
it
not
therefore
alwayes
in
the
same
kinde
,
but
in
some
other
things
,
which
shall
be
more
then
a
hundred
Fathers
would
bee
.
Moses
hee
prayes
hee
might
goe
into
Canaan
,
God
answers
the
ground
of
his
prayer
,
though
not
in
the
matter
in
it
expressed
and
desired
,
and
that
both
for
Moses
his
comfort
and
his
owne
glory
;
for
hee
takes
him
up
to
heaven
,
the
true
Canaan
,
whereof
that
Canaan
was
but
a
type
,
and
hee
appoints
Ioshua
a
fresh
and
a
young
man
,
comming
on
in
the
world
,
and
one
whom
Moses
himselfe
had
tutored
and
brought
up
,
and
was
his
pupill
,
servant
and
attendant
,
Num.
6.
11
,
28.
and
this
was
more
for
Gods
glory
,
for
Ioshua
was
therein
to
bee
he
type
of
Christ
leading
us
to
heaven
,
which
the
Law
(
of
which
Moses
was
the
type
)
could
not
bring
us
unto
by
reason
of
the
weaknesse
of
it
;
and
he
being
yong
did
it
better
:
and
it
was
not
so
much
also
for
Gods
glory
,
that
one
man
should
doe
all
;
and
whereas
Moses
desired
to
have
the
honour
of
it
;
in
that
his
servant
that
attended
him
,
and
had
been
brought
up
by
him
,
and
had
all
from
him
,
that
hee
was
the
man
should
doe
it
,
was
well
nigh
as
great
an
honour
to
Moses
,
as
if
hee
had
beene
the
leader
himselfe
.
And
so
David
when
hee
desired
to
build
the
Temple
and
an
house
to
God
,
for
the
like
reasons
God
denied
it
,
but
yet
honoured
him
to
prepare
the
materialls
,
and
to
draw
the
patterne
,
as
also
in
that
his
Son
did
it
,
who
was
therein
also
the
like
type
of
Christ
,
being
a
Prince
of
peace
,
but
David
a
man
of
blood
and
war
,
and
likewise
God
accepted
this
of
David
,
as
if
he
had
built
it
,
and
will
recompence
him
as
much
.
§.
6.
God
when
hee
denies
,
yet
sometimes
yeelds
far
in
it
,
to
give
satisfaction
to
his
childe
.
5.
Observe
,
if
in
the
thing
which
thou
hast
prayed
much
about
,
though
it
be
denyed
thee
,
yet
if
God
doth
not
endeavour
to
give
thee
(
as
I
may
so
speake
)
all
satisfaction
that
may
be
,
even
as
if
hee
were
tender
of
denying
thee
,
and
therefore
doth
much
in
it
for
thy
prayers
sake
,
though
the
conclusion
proves
otherwise
,
as
being
against
some
other
purpose
of
his
,
for
some
other
ends
:
As
when
hee
denied
Moses
to
goe
into
the
Land
of
Canaan
,
hee
did
it
with
much
respect
(
as
I
may
so
speak
with
reverence
)
to
Moses
:
he
yeelded
as
far
as
might
bee
,
for
hee
let
him
leade
them
,
till
hee
should
come
to
the
very
borders
;
and
hee
let
him
see
that
good
Land
,
carrying
him
up
to
an
hill
,
and
(
as
it
is
thought
)
by
a
miracle
inabled
his
sight
to
view
the
whole
Land
;
and
the
man
hee
chose
to
performe
this
work
,
was
his
servant
,
which
was
a
great
honour
to
Moses
;
that
one
brought
up
by
him
should
succeed
him
.
So
when
Abraham
prayed
for
Ishmael
,
Oh
let
Ismael
live
in
thy
sight
,
Gen.
17.
18.
God
went
as
far
in
granting
his
request
as
might
be
;
for
,
sayes
hee
,
ver.
20.
I
have
heard
thee
,
and
I
have
blessed
him
,
and
I
will
make
him
fruitfull
,
and
multiply
him
exceedingly
,
and
hee
shall
beget
twelve
Princes
;
but
my
covenant
I
will
establish
with
Isaac
.
So
likewise
,
when
in
casting
that
thing
,
thou
didst
seeke
at
his
hands
,
he
shews
an
extraordinary
hand
in
turning
it
;
it
is
a
signe
he
had
a
respect
to
thee
,
that
hee
would
vouchsafe
to
discover
his
hand
so
much
in
it
;
let
the
thing
fall
which
way
it
will
,
if
Gods
hand
appeare
much
in
it
,
thou
mayest
comfortably
conclude
,
that
there
is
some
great
thing
in
it
,
and
that
prayer
wrought
that
miracle
in
it
,
to
dispose
it
so
;
and
that
there
is
some
great
reason
why
hee
denies
thee
,
and
a
great
respect
had
to
thy
prayers
,
in
that
he
is
pleased
to
discover
so
extraordinary
a
providence
about
it
.
§.
7.
Observe
the
effects
that
denials
have
upon
the
heart
.
As
first
,
if
a
man
doth
acknowledge
God
righteous
in
it
,
&c.
Lastly
,
looke
into
the
effect
of
that
deniall
upon
thine
owne
heart
;
as
,
1
If
thy
heart
be
inlarged
to
acknowledge
God
,
to
be
holy
and
righteous
in
his
dealings
with
thee
,
and
thine
own
unworthinesse
the
cause
of
his
denying
thee
.
Thus
we
often
find
the
Saints
expressing
themselves
in
their
prayers
:
that
Psal.
22.
though
typically
made
of
Christ
;
yet
as
it
was
penned
by
David
,
and
as
it
may
concerne
his
person
,
it
may
serve
for
an
instance
for
this
,
I
cry
in
the
day
time
,
but
thou
hearest
not
:
this
might
have
made
him
jealous
of
God
;
but
saies
he
,
Thou
art
holy
,
&c.
and
dealest
now
with
me
in
an
holy
manner
,
and
art
just
in
it
:
Others
have
called
on
thee
,
and
have
been
heard
,
though
I
now
for
my
unworthinesse
am
denied
:
But
I
am
a
worme
.
It
might
have
put
a
man
off
,
when
he
should
think
,
others
are
heard
,
but
not
I
,
but
it
puts
not
him
off
,
but
humbles
him
,
I
am
a
worme
,
&c.
And
Thou
art
holy
.
Seco●●●y
,
if
God
fill
the
heart
with
a
holy
contentment
in
the
deniall
.
2
If
God
fill
thy
heart
with
an
holy
contentment
in
the
deniall
;
if
he
speak
to
thy
heart
,
as
he
did
to
Moses
,
when
hee
denied
him
,
Deut.
3.
Let
it
suffice
thee
;
if
as
to
S.
Paul
,
when
hee
was
so
earnest
about
removing
that
buffeting
,
if
thou
gettest
but
such
an
answer
as
that
to
him
,
My
grace
is
sufficient
;
or
that
some
such
like
consideration
is
dropt
in
that
stayes
thee
:
It
was
the
effect
of
Davids
seven
dayes
fasting
,
that
he
did
so
contentedly
beare
the
losse
of
the
Childe
,
which
his
servants
thought
would
have
overwhelmed
him
,
2.
Sam.
12.
19
,
20
,
21.
But
a
consideration
was
dropt
in
,
which
was
the
fruit
of
his
prayer
,
That
he
should
goe
to
him
,
not
hee
returne
hither
;
and
his
minde
was
comforted
thereby
,
in
so
much
,
as
it
is
said
,
ver.
24.
That
he
comforted
Bath
sheba
also
.
Thirdly
,
if
the
heart
be
thankfull
out
of
faith
,
when
denied
.
3
If
thou
canst
bee
thankfull
to
God
out
of
faith
,
that
God
hath
cast
and
ordered
all
for
the
best
,
though
hee
hath
denyed
thee
;
and
although
thou
seest
no
reason
,
but
that
the
thing
prayed
for
,
would
have
beene
for
the
best
,
yet
art
thankfull
upon
the
deniall
of
it
,
out
of
faith
resting
in
Gods
judgement
in
it
:
As
David
,
in
all
those
forementioned
places
was
,
Thou
art
holy
,
that
inhabitest
the
prayses
of
Israel
;
he
praises
God
for
all
this
:
David
before
he
did
eate
,
after
his
seven
dayes
fasting
for
the
childe
,
arose
,
And
went
first
into
the
Temple
and
worshipped
,
2.
Sam.
12.
20.
and
of
what
kinde
of
worship
it
was
,
appeares
by
his
anointing
himselfe
and
changing
his
raiment
,
which
was
in
token
of
rejoycing
and
thanksgiving
,
and
it
fell
out
to
him
according
to
his
faith
,
for
presently
after
,
Solomon
was
begotten
,
vers.
24.
§.
4.
If
the
heart
be
not
discouraged
,
for
continuing
still
to
pray
for
other
things
.
4
If
thou
canst
pray
still
and
givest
not
over
,
although
thou
standest
for
mercies
which
thou
missest
;
if
when
thou
hast
mercies
granted
,
thou
fearest
most
,
and
when
denied
,
lovest
most
,
and
art
not
discouraged
,
thy
prayers
are
heard
,
Psal.
80.
4.
Though
God
seemed
angry
with
their
praiers
,
yet
they
pray
,
and
expostulate
with
him
,
and
give
not
over
,
for
they
made
that
Psalme
as
a
Prayer
,
And
how
long
wilt
thou
be
angry
against
the
prayer
of
thy
people
?
So
Psal.
44.
17.
Though
wee
are
cast
among
Dragons
,
yee
wee
have
not
beene
false
in
thy
Covenant
.
So
say
thou
,
I
will
pray
still
,
though
I
never
have
an
answer
in
this
life
.
It
moves
ingenuous
natures
to
see
men
take
repulses
and
denialls
well
,
which
proud
persons
will
not
doe
:
and
so
it
moves
God
.
Chap.
10
CHAP.
X.
Application
:
A
reproofe
of
those
that
pray
,
but
looke
not
after
the
returne
of
their
prayers
:
The
causes
of
this
neglect
.
THe
use
of
all
is
,
A
reproofe
of
those
that
pray
,
but
looke
not
after
the
returne
of
their
prayers
.
to
reprove
those
,
who
put
up
prayers
,
and
are
earnest
in
begging
,
but
looke
not
after
them
when
they
have
done
,
no
more
than
if
they
had
not
prayed
:
who
still
venture
,
&
have
a
great
stock
of
prayers
going
,
but
looke
not
after
the
returns
that
are
made
,
cast
not
up
their
commings
in
and
gainings
by
prayers
;
and
when
they
have
prayed
,
sit
down
discouraged
,
as
not
making
account
in
earnest
that
ever
they
shall
heare
of
their
prayers
againe
,
even
as
if
they
had
been
but
as
words
cast
away
:
as
beating
the
ayre
;
as
bread
cast
upon
the
waters
,
which
they
thinke
sinks
,
or
is
carried
away
,
and
they
shall
finde
it
no
more
;
but
herein
you
despise
Gods
Ordinance
,
and
erre
,
not
knowing
the
power
of
prayers
;
and
yee
contemne
the
Lord
But
you
wil
say
as
they
in
the
Prophet
said
,
Wherein
in
doe
wee
contemne
him
?
if
you
askt
a
man
a
question
,
and
when
you
had
done
,
did
turne
your
back
upon
him
,
as
scoffing
Pilate
askt
in
scorne
of
Christ
,
What
is
truth
?
but
would
not
stay
for
an
answere
,
did
you
not
contemne
him
?
as
not
to
answer
when
a
question
is
asked
you
,
is
contempt
,
so
not
to
regard
the
answer
made
,
when
you
have
beene
earnest
in
begging
,
is
no
lesse
contempt
also
:
if
you
had
writ
letters
to
a
very
friend
about
important
businesse
,
and
had
earnestly
solicited
him
for
an
answer
,
and
hee
were
carefull
in
due
time
to
send
one
,
if
you
should
make
account
to
heare
of
him
no
more
,
should
you
not
wrong
him
in
your
thoughts
?
Or
if
hee
did
write
,
if
you
should
not
vouchsafe
to
reade
over
his
answer
,
were
it
not
a
contempt
of
him
?
so
is
it
here
,
when
you
have
been
earnest
with
God
for
blessings
,
and
regard
not
the
answer
:
and
because
verily
this
is
a
fault
among
us
,
I
will
therefore
endevour
to
discover
to
you
the
causes
and
discouragements
,
The
causes
of
this
neglect
,
are
of
two
sorts
.
which
though
they
keepe
you
not
from
praying
,
yet
from
this
earnest
expectation
,
and
reall
,
and
true
making
account
to
heare
of
answers
of
your
prayers
;
onely
my
scope
is
,
not
to
shew
you
so
much
the
reasons
,
why
God
denies
you
many
requests
,
as
why
even
in
your
owne
hearts
you
are
discouraged
after
you
have
prayed
,
as
if
they
would
not
bee
answered
,
although
God
doth
answer
them
.
These
discouragements
are
partly
temptations
,
partly
sinfull
impediments
wherein
wee
are
more
faulty
.
1
Temptations
,
want
of
assurance
;
as
1.
That
because
your
persons
are
not
accepted
your
prayers
are
not
.
1
Because
your
assurance
that
your
persons
are
accepted
,
is
weake
,
therfore
your
confidence
that
your
prayers
are
heard
,
is
weake
also
:
For
as
God
doth
first
accept
the
person
,
and
then
our
prayers
:
so
the
beliefe
,
that
God
doth
accept
our
person
is
that
which
also
upholds
our
hearts
in
confidence
that
our
prayers
shall
be
granted
:
this
you
may
finde
in
1
Iohn
5.
13
,
14
,
15.
in
the
13.
vers.
he
sayes
.
These
things
have
I
written
to
you
,
that
ye
may
know
you
have
eternall
life
:
and
upon
that
assurance
this
will
follow
,
Vers.
14
,
15.
And
this
is
the
confidence
that
we
have
in
him
,
that
if
we
aske
any
thing
according
to
his
will
,
he
heares
us
,
&c.
And
if
we
know
he
heares
us
,
we
know
we
have
the
petitions
wee
desired
of
him
.
Marke
how
he
links
these
three
together
,
as
effects
and
consequences
each
of
other
.
1.
These
things
I
write
unto
you
,
that
you
may
be
assured
,
that
life
and
heaven
is
yours
,
as
in
12.
and
13.
verses
.
And
upon
that
2.
this
confidence
wil
follow
in
your
hearts
,
That
God
hears
you
,
that
is
,
that
you
have
his
eares
open
to
you
,
and
his
heart
enlarged
towards
you
:
and
then
3.
if
you
be
assured
that
God
heares
you
,
then
from
this
will
follow
an
assurance
,
that
You
shall
have
any
thing
granted
you
desire
;
yea
,
and
he
makes
this
one
of
the
maine
and
immediate
effects
of
Assurance
of
justification
;
therefore
he
sayes
,
this
is
the
confidence
that
we
have
in
him
;
that
is
,
this
effect
there
is
of
this
confidence
,
for
whereas
they
might
say
,
what
benefit
will
accrue
to
us
by
this
assurance
?
why
this
saies
hee
,
which
is
one
of
the
great
and
maine
priviledges
of
a
Christian
,
even
assurance
that
God
will
heare
him
;
and
not
only
so
,
but
grant
him
all
his
prayers
.
For
when
a
man
is
assured
God
hath
given
him
his
Son
,
he
will
then
easily
be
induced
to
beleeve
and
expect
,
How
shal
he
not
with
him
give
mee
all
things
?
Rom.
8.
32.
If
once
he
looks
upon
God
as
a
Father
,
he
will
then
easily
conceive
that
which
Christ
sayes
,
If
Fathers
that
are
evill
can
give
good
things
to
their
Children
,
how
much
more
shall
not
your
Father
give
his
spirit
,
and
all
good
things
to
them
that
aske
them
:
and
if
he
gave
his
Son
,
when
wee
did
not
pray
to
him
,
how
much
more
shall
hee
not
with
him
give
us
all
things
wee
pray
for
?
If
a
man
comes
to
sue
to
any
man
whose
mind
he
knew
not
,
whether
hee
loved
him
or
not
,
he
would
have
small
hope
or
expectation
of
having
his
suite
granted
,
though
hee
came
againe
and
again
;
but
if
he
be
assured
he
is
in
favour
with
him
,
according
to
that
degree
of
favour
,
hee
supposeth
himself
to
stand
in
with
him
,
hee
is
assured
and
confident
of
obtaining
his
request
.
2
Of
the
weaknesse
of
our
prayers
:
which
is
answered
by
three
things
.
2
Discouragement
is
the
weaknesse
of
their
prayers
:
though
a
man
thinks
his
person
is
accepted
,
yet
alas
sayes
he
,
my
prayers
are
so
poore
and
weake
,
as
surely
God
will
never
regard
them
.
To
remove
which
,
let
mee
first
aske
thee
this
question
:
Doest
thou
pray
with
all
thy
might
?
then
though
that
thy
might
be
weak
in
it selfe
,
and
in
thine
owne
apprehension
such
,
yet
because
it
is
all
the
might
which
thou
hast
,
and
which
grace
hath
in
thee
,
it
shall
be
accepted
.
For
God
accepts
according
to
what
a
man
hath
,
and
not
according
to
that
he
hath
not
.
2
Cor.
8.
12.
2.
Thou
art
to
consider
that
God
doth
not
heare
thee
for
thy
prayers
sake
,
though
not
without
them
,
but
for
his
Names
sake
,
and
his
Sons
sake
,
and
because
thou
art
his
child
,
as
the
mother
when
her
child
cryes
(
suppose
it
be
a
weake
child
)
doth
not
neglect
to
heare
and
relieve
it
:
but
tenders
it
not
because
it
doth
cry
more
lowd
,
but
because
it
cries
;
and
pities
it
the
more
the
weaker
it
is
.
3.
Againe
,
though
the
performance
in
it selfe
be
weake
,
yet
confidered
as
a
prayer
,
it
may
be
strong
,
because
a
weake
prayer
may
set
the
strong
God
a
worke
,
as
faith
for
the
act
of
it
,
as
produced
by
us
may
be
weak
,
yet
because
its
object
is
Christ
,
therefore
it
justifies
:
so
it
is
in
prayer
,
it
prevailes
,
not
because
of
the
performance
it selfe
,
but
because
of
the
name
,
which
it
is
put
up
in
,
even
Christs
name
;
and
therefore
as
a
weake
faith
justifies
,
so
a
weake
prayer
prevailes
as
well
as
a
stronger
;
and
both
for
the
like
reason
in
both
,
for
faith
attributes
all
to
God
,
and
so
doth
prayer
;
for
as
faith
is
meerly
a
receiving
grace
,
so
prayer
a
begging
grace
.
And
therefore
dost
thou
think
thy
prayers
are
accepted
at
all
,
notwithstanding
their
weaknesse
?
if
that
they
are
accepted
,
then
they
must
be
accepted
as
prayers
,
now
if
they
be
accepted
as
prayers
,
then
as
effectuall
motives
to
prevaile
with
God
to
grant
the
thing
you
aske
;
for
if
hee
should
not
accept
them
to
that
end
,
for
which
they
were
ordained
,
it
is
as
if
hee
accepted
them
not
at
all
.
As
therefore
when
he
approves
of
any
mans
faith
as
true
and
sincere
,
hee
approves
and
accepts
of
it
to
that
purpose
,
for
which
it
was
ordained
,
which
is
to
save
and
justifie
,
and
to
this
end
doth
as
fully
accept
the
weakest
act
of
faith
,
as
the
strongest
;
so
is
it
with
their
prayers
,
which
being
ordained
as
a
means
to
obtaine
mercies
from
him
,
if
hee
accepts
them
at
all
,
it
is
with
relation
to
the
accomplishment
of
them
,
which
is
their
end
.
4.
Men
are
mistaken
in
judging
of
the
weaknes
of
their
prayers
,
they
judge
of
the
weaknesse
of
their
prayers
by
their
expressions
,
and
gifts
in
performing
them
,
or
by
the
stirring
and
overflow
of
affections
,
whereas
the
strength
&
vigor
of
prayer
should
be
estimated
from
the
faith
,
the
sincerity
,
the
obedience
,
the
desires
exprest
in
it
.
As
it
is
not
the
lowdnesse
of
a
Preachers
voice
,
but
the
weight
and
holinesse
of
the
matter
,
and
spirit
of
the
Preacher
,
that
moves
a
wise
,
and
an
intelligent
hearer
:
so
not
gifts
,
but
graces
in
prayers
are
they
that
move
the
Lord
.
The
strength
of
prayer
lies
not
in
words
,
but
in
that
it
is
fitted
to
prevaile
with
God
;
one
prayer
is
not
more
strong
then
another
,
further
then
it
is
so
framed
as
it
hath
power
with
God
more
or
lesse
;
as
of
Iacob
it
is
said
,
he
had
power
with
God
,
Hos.
12.
Now
prayers
move
God
,
not
as
an
Oratour
moves
his
hearers
,
but
as
a
child
moves
his
father
:
two
words
of
a
childe
humbled
,
and
crying
at
his
fathers
feet
,
will
prevaile
more
then
penned
orations
.
Rom.
8.
It
is
the
meanning
of
the
spirit
,
that
God
lookes
unto
,
more
then
the
expressions
:
for
the
groans
there
are
said
to
be
unutterable
.
Hezechiahs
expressions
were
so
rude
and
broken
,
that
he
sayes
,
Esay
38.
14.
that
he
did
but
chatter
,
(
hee
being
then
sick
,
)
even
as
a
crane
,
yet
God
heard
them
.
3.
So
often
failings
of
answers
:
answered
by
foure
things
.
A
third
discouragement
is
faylings
of
answers
;
I
have
prayed
often
and
long
,
and
I
have
been
seldome
or
never
answered
,
and
therefore
I
make
little
account
of
my
prayers
,
that
they
are
heard
:
others
have
the
revenewes
of
their
prayers
comming
in
,
but
I
doe
misse
whatsoever
almost
I
stand
for
:
Therefore
say
they
as
those
,
Why
have
we
fasted
,
and
thou
regardest
it
not
?
Isay
58.
3.
To
remove
this
,
consider
,
1.
That
thou
hast
the
more
reason
to
wait
,
for
thou
hast
the
more
answers
to
come
:
for
as
wicked
men
treasure
up
wrath
,
so
doe
godly
men
mercy
,
and
especially
by
their
prayers
;
&
therefore
mercies
,
and
answers
do
often
come
thick
together
,
even
as
afflictions
also
doe
.
Suppose
thou
shouldst
have
few
answers
concerning
the
things
thou
seekest
for
here
,
either
in
praying
for
thy selfe
or
others
,
yet
thy
reward
is
with
the
Lord
.
It
is
in
praying
as
in
preaching
,
a
man
may
preach
faithfully
many
a
yeere
,
and
yet
not
convert
a
soule
,
and
yet
a
man
is
not
to
give
over
waiting
,
but
to
observe
after
every
Sermon
what
good
is
done
,
and
whether
God
will
give
men
repentance
,
as
it
is
,
2
Tim.
2.
25.
And
if
none
be
converted
,
yet
as
Esay
49.
4.
A
mans
reward
is
with
the
Lord
.
Every
man
shall
receive
his
own
reward
according
to
his
own
labour
.
1
Cor.
3.
8.
and
not
according
to
the
successe
of
his
labour
only
.
So
it
is
in
praying
,
though
thou
missest
againe
and
again
,
&
nothing
succeeds
thou
prayest
for
,
yet
be
not
discouraged
,
for
thy
reward
is
with
the
Lord
,
which
will
come
in
one
day
.
3.
God
doth
it
,
not
that
hee
heares
thee
not
,
but
to
try
thee
;
for
a
man
to
say
as
David
sayes
,
Psal.
116.
1
,
2.
God
hath
heard
my
prayer
,
therefore
I
will
call
upon
him
as
long
as
I
live
,
that
is
nothing
so
much
as
to
be
able
to
say
,
Well
,
I
have
prayed
thus
long
,
and
for
these
many
things
,
and
never
sped
,
and
yet
I
will
call
upon
him
whilst
I
live
,
though
I
find
no
answer
in
this
life
.
To
finde
commings
in
,
in
a
trade
,
and
yet
to
hold
out
trading
still
,
argues
not
so
much
faithfulnesse
in
a
mans
calling
,
as
when
a
man
hath
losses
,
and
castings
behind
hand
,
and
yet
to
follow
it
.
4.
God
usually
stayes
so
long
that
we
have
done
expecting
,
Luke
18.
8.
The
Elect
cry
day
and
night
,
but
God
stayes
so
long
,
ver.
7.
that
when
he
comes
hee
findes
not
faith
,
they
have
done
expecting
,
have
forgot
their
prayers
,
and
then
hee
doth
things
,
Isai.
64.
they
looked
not
for
.
§
2.
A
2.
cause
,
are
sinfull
discouragements
,
which
are
three
.
Other
discouragements
there
are
wherein
we
our selves
are
more
faulty
,
and
which
are
our
sins
,
more
then
our
temptations
,
which
yet
weaken
the
expectation
of
having
our
prayers
answered
:
as
,
1
Slothfulnesse
in
prayer
.
1
Slothfulnesse
in
prayer
,
when
wee
doe
not
put
to
all
our
might
in
praying
,
and
then
no
wonder
,
we
doe
not
onely
not
obtaine
,
but
that
our
owne
hearts
misgive
us
,
that
we
look
for
little
successe
and
issue
of
such
prayers
,
Qui
frigidè
rogat
,
docet
negare
;
he
that
shews
himself
cold
in
a
suite
,
teaches
him
he
sues
to
to
deny
him
;
if
wee
see
one
seeking
to
us
faintly
,
and
slightly
,
wee
are
not
then
sollicitous
to
deny
him
,
but
thinke
hee
will
be
easily
put
off
,
and
not
thinke
much
;
so
accordingly
when
wee
shall
observe
so
much
by
our
selves
,
and
see
our selves
slothfull
in
praying
,
and
praying
as
if
we
prayed
not
,
no
wonder
if
by
reason
of
that
consciousnesse
,
wee
looke
not
after
the
successe
of
such
prayers
,
which
in
the
performance
wee
slighted
;
when
wee
pray
,
as
if
wee
were
willing
to
bee
denyed
,
wee
knowing
that
the
Scripture
sayes
,
that
the
fervent
prayer
onely
prevailes
,
that
prayer
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
sets
all
the
faculties
on
worke
,
Iames
5.
16.
How
should
wee
then
expect
that
God
should
grant
any
good
thing
to
us
?
For
though
God
sels
nothing
to
us
for
our
prayers
,
but
gives
freely
,
yet
hee
would
have
his
gifts
accepted
:
now
without
large
desires
,
and
longings
they
would
not
be
accepted
:
and
what
is
fervent
prayer
,
but
the
expression
of
such
fervent
desires
?
Iacob
wrestled
when
he
obtained
:
many
seeke
to
enter
,
sayes
Christ
,
but
you
must
strive
.
Now
when
wee
know
these
things
,
and
yet
are
slothfull
,
how
can
wee
expect
any
answers
at
all
?
will
not
the
consciousnesse
of
it
quell
all
our
expectations
?
and
hence
it
comes
to
passe
that
God
proportioning
his
dealings
with
us
to
our
prayers
,
because
we
seeme
to
pray
,
and
yet
pray
not
to
purpose
,
therefore
God
hee
sometimes
seemes
like
one
asleepe
,
and
then
sometimes
to
wake
,
and
make
faire
offers
to
helpe
,
and
yet
falls
as
it
were
asleepe
againe
,
because
we
were
thus
drowsie
in
our
prayers
;
those
prayers
that
awaken
God
,
must
awaken
us
:
Those
prayers
that
stir
God
,
must
first
stirre
us
to
lay
hold
on
God
as
Isaiah
speakes
:
as
obedience
strengthens
faith
and
assurance
,
so
fervency
in
prayer
begets
confidence
of
being
heard
.
In
all
other
things
slothfulnesse
doth
discourage
and
weaken
expectation
:
doth
any
man
expect
that
riches
should
come
upon
him
when
hee
doth
his
businesse
negligently
?
for
it
is
the
diligent
hand
that
maketh
rich
:
doth
any
man
expect
a
crop
and
a
harvest
,
if
hee
takes
not
pains
to
plow
,
and
sowe
his
Corne
?
no
more
if
you
doe
not
take
paines
with
your
hearts
in
Prayer
,
can
you
expect
an
answer
,
or
indeed
will
you
.
2
Discouragement
:
looking
at
prayer
as
a
duty
rather
then
as
a
meanes
to
obtaine
blessings
.
2
Cause
:
or
sinfull
discouragement
herein
,
is
looking
at
prayer
onely
as
a
duty
to
be
performed
,
and
so
performing
it
as
a
taske
,
and
not
so
much
out
of
desires
stirred
up
after
the
things
to
be
obtained
,
nor
out
of
faith
that
we
shall
obtain
them
;
which
is
as
if
a
Physitian
having
a
sick
servant
,
to
whom
he
prescribeth
,
and
commandeth
to
take
some
physicke
to
cure
him
,
and
his
man
should
take
it
indeed
because
it
is
commanded
and
prescribed
by
his
master
,
looking
at
it
as
an
act
of
duty
as
hee
obeyes
him
in
other
businesses
,
but
not
as
looking
at
it
as
a
medicine
,
or
meanes
,
that
will
have
any
worke
upon
him
to
cure
him
,
and
therefore
orders
himselfe
as
if
hee
had
taken
no
such
thing
.
Thus
doe
most
in
the
world
pray
to
God
,
take
prayer
as
a
prescription
only
,
but
not
as
a
meanes
:
they
come
to
God
daily
,
but
as
to
a
Master
onely
in
this
performance
,
not
as
to
a
Father
,
and
thus
doing
,
no
wonder
if
they
looke
for
little
effect
of
prayers
:
for
our
expectation
never
exceeds
or
reaches
further
then
our
end
and
intention
,
which
we
had
in
any
businesse
.
If
I
perform
any
Ordinance
,
but
as
a
duty
,
then
I
rest
therein
,
and
expect
no
further
:
as
if
a
man
preacheth
for
filthy
lucre
onely
,
he
performs
his
duty
and
then
lookes
for
his
hire
,
but
lookes
not
after
any
other
effect
of
his
Sermons
:
so
nor
will
men
doe
after
their
prayers
for
answers
to
them
when
they
performe
them
as
duties
onely
.
Now
to
help
you
in
this
,
you
are
to
looke
to
two
things
in
prayer
.
A
direction
.
Two
things
to
be
lookt
at
in
praying
.
Acōmand
.
A
promise
.
First
to
a
command
from
God
.
Secondly
to
the
promise
of
God
:
and
so
to
consider
it
in
a
double
relation
,
first
as
a
duty
,
in
respect
to
the
Command
,
secondly
as
a
means
to
obtaine
or
procure
blessings
at
Gods
hand
in
relation
to
his
promise
:
therefore
in
prayer
,
first
an
act
of
obedience
,
secondly
an
act
of
faith
is
to
bee
exercised
,
aske
in
faith
nothing
wavering
,
Iam.
1.
Now
the
most
in
the
world
performe
it
as
an
act
of
obedience
only
,
and
so
rest
in
the
present
performance
and
acceptation
of
it
,
but
if
a
man
pray
in
faith
,
hee
will
pray
with
an
eye
to
the
promises
;
and
looke
on
prayer
as
a
meanes
for
time
to
come
to
obtaine
such
or
such
a
mercy
at
Gods
hands
;
and
if
so
,
then
he
is
not
satisfied
till
hee
hath
an
answer
of
his
prayers
,
and
till
then
will
wait
,
as
the
Church
sayes
,
Shee
would
wait
till
hee
did
arise
and
plead
her
cause
.
3
Discouragement
;
falling
into
sins
againe
after
praying
.
A
third
sinfull
discouragement
is
returning
to
sinnes
after
prayers
,
when
a
man
hath
prayed
for
some
mercy
,
and
riseth
full
of
much
confidence
that
his
prayers
are
heard
,
and
so
a
while
he
walkes
,
yet
falling
into
a
sin
,
that
sin
doth
dash
al
his
hopes
,
undoes
his
prayers
,
(
as
he
thinkes
)
and
calls
them
backe
againe
,
meetes
as
it
were
with
the
answer
,
which
is
Gods
messenger
,
and
causeth
it
to
returne
to
heaven
againe
.
How
often
when
God
had
even
granted
a
petition
,
and
the
decree
was
a
comming
forth
,
and
the
grant
newly
written
,
and
the
seale
a
setting
to
it
,
but
an
act
of
treason
comming
betweene
,
stops
it
in
the
seale
,
and
deferres
it
,
blots
and
blurreth
all
,
both
prayer
and
grant
when
newly
written
,
and
leaves
a
guilt
in
the
mind
,
which
quells
our
hopes
,
and
then
wee
looke
no
more
after
our
prayers
;
and
this
especially
if
when
we
were
a
sinning
,
such
a
thought
came
in
,
(
as
often
it
doth
to
restrain
us
)
are
you
not
in
dependance
upon
God
for
such
a
mercy
,
and
have
prayed
for
it
,
and
are
faire
for
it
,
how
then
dare
you
doe
this
,
and
sin
against
him
?
when
in
this
case
the
heart
goes
on
,
this
blots
all
the
prayer
,
and
discourageth
a
man
;
for
saith
the
conscience
,
will
God
hear
sinners
?
(
as
he
said
.
)
And
thus
farre
it
is
true
that
sinning
thus
between
,
interrupts
and
hinders
the
obtaining
our
petitions
,
that
answerably
as
wee
doe
thus
dash
and
betray
and
undoe
our
prayers
,
The
answer
to
it
.
so
in
a
proportion
,
we
finde
in
the
way
to
our
obtaining
the
thing
wee
prayed
for
,
so
many
rubbes
and
difficulties
doe
arise
;
for
as
wee
lay
blocks
in
Gods
way
comming
towards
us
to
doe
us
good
,
so
hee
in
ours
:
therefore
often
when
a
businesse
goes
prosperously
on
,
and
wee
think
wee
shall
carry
it
,
comes
some
accident
betweene
the
cup
and
the
lip
,
that
casts
all
behinde
hand
againe
,
because
answerably
wee
dealt
with
God
.
For
when
wee
had
prayed
,
and
were
encouraged
and
in
good
hopes
,
then
by
some
sinne
or
other
wee
spoyld
all
,
and
bereaved
our selves
of
our
expectation
.
But
yet
this
you
are
to
consider
,
that
as
in
the
end
praying
useth
to
overcome
sin
in
Gods
Children
,
so
also
God
in
the
end
overcomes
difficulties
,
and
brings
the
matter
to
passe
:
and
know
it
is
not
sins
past
so
much
that
hinder
the
prayers
of
Gods
people
,
as
the
present
unfitnesse
and
indisposition
of
their
hearts
for
mercy
.
TIDINGS
OF
PEACE
TO
BEE
SPOKEN
to
Consciences
distressed
.
Psal.
85.
ver.
8.
—
God
will
speak
peace
unto
his
people
,
and
to
his
Saints
,
&c.
—
THE
maine
thing
intended
to
bee
insisted
upon
out
of
these
words
is
dispatcht
,
yet
that
I
may
not
leave
so
faire
and
fruitfull
a
crop
still
standing
upon
the
ground
unreaped
,
I
will
goe
on
more
briefly
to
have
in
the
rest
of
that
harvest
the
Text
affords
.
This
Psalm
(
as
was
said
)
was
penned
as
a
Prophecy
of
and
prayer
for
the
returne
of
Gods
people
out
of
the
Captivity
of
Babylon
,
and
the
setling
and
establishment
of
that
Church
and
State
upon
its
former
Basis
,
yet
so
as
therein
there
is
a
further
and
more
especiall
aime
had
to
the
peace
and
glory
to
bee
brought
in
by
Christ
,
till
when
this
Prophecy
otherwise
had
but
a
poore
and
slender
accomplishment
,
in
regard
of
much
outward
glory
or
peace
that
that
Church
enjoyed
.
And
therefore
the
peace
here
spoken
of
and
promised
for
the
present
is
to
be
extended
largelier
then
to
outward
prosperity
,
or
an
happy
issue
out
of
that
calamity
,
even
to
speaking
peace
to
drooping
and
weather-beaten
consciences
:
and
accordingly
we
finde
this
kinde
of
peace
to
have
beene
specially
promised
by
the
Prophet
Isaiah
to
the
people
at
their
returne
out
of
the
Captivity
,
both
in
Isaiah
48.
from
20.
to
the
end
,
and
Isaiah
the
57.
from
the
14.
to
the
end
,
there
being
many
broken
hearts
that
had
wanted
the
light
of
Gods
countenance
long
,
having
beene
during
the
Captivity
,
banisht
from
the
Ordinances
of
the
Temple
,
hanging
up
their
harps
mourning
,
whose
thoughts
were
as
if
God
had
meant
to
destroy
them
,
as
appeares
Ier.
29.
11.
who
afterwards
were
refreshed
with
in
ward
peace
,
at
the
restauration
of
those
Ordinances
,
as
well
as
with
outward
,
as
by
those
places
doth
appeare
.
Therefore
in
relation
to
this
kind
of
peace
onely
I
will
at
this
time
handle
the
words
.
In
the
words
you
have
a
discovery
of
Gods
proceedings
in
treating
of
peace
or
proclaiming
war
with
his
people
and
subjects
.
Obser
.
1
1.
You
see
that
sometimes
God
doth
not
seake
peace
to
his
owne
children
.
This
was
their
state
for
the
present
,
when
this
Psalme
was
penned
:
Hee
will
speake
peace
,
therefore
at
present
he
did
not
;
yea
,
it
may
incline
us
to
think
that
God
at
present
spake
the
contrary
,
for
the
Prophet
speaks
this
by
faith
,
as
contrary
to
sense
,
and
present
experience
;
hee
beleeves
God
intends
to
come
againe
to
a
treaty
of
peace
,
though
now
hee
seemes
to
have
nothing
but
anger
,
and
blood
,
and
war
in
his
looks
,
speeches
,
and
actions
;
and
to
threaten
and
proclaime
warre
,
and
take
up
Armes
against
them
.
And
thus
God
often
deales
with
his
owne
Children
,
whether
a
people
or
a
particular
man
:
so
with
a
nation
,
Esay
63.
10.
They
rebelled
,
and
hee
fought
against
them
:
so
with
a
particular
man
,
God
frowned
upon
and
rated
his
Child
Ephraim
,
and
spake
bitter
things
against
him
,
(
it
is
the
phrase
used
,
Ier.
31.
20.
)
though
yet
Ephraim
is
my
pleasant
Child
sayes
he
:
David
had
not
a
good
word
from
him
a
long
time
,
Psal.
51.
8.
Make
me
to
heare
againe
of
joy
and
gladnesse
.
And
Psal.
50
7.
Heare
oh
my
people
,
and
I
will
speake
,
but
not
against
them
they
might
hope
,
because
hee
ownes
them
for
his
people
:
Heare
oh
Israel
,
and
I
will
testifie
against
thee
:
and
yet
it
followes
,
I
am
the
Lord
thy
God
.
Iob
(
sayes
,
he
did
not
speake
onely
against
him
,
but
also
wrote
bitter
things
,
hee
wrote
as
it
were
bookes
against
:
him
,
Iob
13.
26.
hee
writing
over
in
his
Conscience
the
sinnes
of
his
youth
in
letters
of
blood
and
wrath
and
terrors
for
them
.
Obser
.
2
There
must
needs
be
some
great
reason
for
this
they
being
his
people
,
which
is
the
second
thing
that
is
intimated
,
and
may
be
observed
out
of
these
words
,
namely
,
the
reason
,
or
moving
cause
provoking
God
thus
to
interrupt
the
peace
of
his
people
:
they
had
fallen
into
some
grosse
folly
or
other
,
some
sinfull
inordinate
dispositions
had
beene
indulged
unto
,
and
nourished
in
them
,
which
is
usually
,
though
not
alwayes
,
the
cause
of
this
his
dealing
:
this
is
evident
by
this
,
that
the
conclusion
of
their
peace
,
when
it
is
made
up
againe
hath
this
clause
,
as
the
onely
article
of
reconciliation
between
them
,
that
they
returne
no
more
to
folly
,
implying
they
had
formerly
runne
out
into
some
inordinacy
,
which
to
reduce
them
from
,
God
had
tooke
up
armes
against
them
,
and
thereby
taught
them
wisdome
to
take
heed
of
losing
,
and
then
buying
peace
at
so
deare
a
rate
againe
.
And
indeed
all
the
quarrells
,
that
God
hath
against
a
Nation
,
a
particular
place
,
or
person
,
that
belongs
to
him
,
doe
begin
there
;
They
rebelled
,
and
Hee
fought
against
them
,
Esay
63.
8.
For
the
iniquity
of
his
covetousnesse
I
was
wroth
,
Isa
57.
Reason
.
The
reason
is
,
for
anger
is
out
of
love
as
well
as
hatred
,
which
therefore
he
expresseth
though
with
griefe
,
hee
should
be
put
to
quarrell
with
those
,
hee
hath
set
himselfe
to
loue
.
And
as
wicked
men
,
whom
hee
alwaies
hates
,
may
out
of
his
patience
have
a
truce
;
so
on
the
contrary
,
with
his
owne
,
God
may
take
up
a
quarrell
,
yet
He
loves
them
,
&
remembers
them
with
everlasting
kindnesse
.
The
Vses
of
both
are
these
.
Vse
1
1
As
peace
with
God
is
deare
to
you
,
so
to
take
heed
of
turning
unto
folly
.
Onely
take
this
advertisement
,
that
they
are
not
meere
follies
or
ignorances
that
doe
interrupt
or
breake
the
peace
:
as
it
is
not
simply
the
outrage
of
some
Pirats
that
will
cause
two
States
at
peace
to
enter
into
a
warre
,
unlesse
that
State
consent
to
their
act
,
and
maintaine
them
in
their
rapine
.
So
it
is
not
simply
the
rising
of
lusts
that
warre
in
our
members
against
the
Law
of
the
minde
,
that
breake
the
peace
betweene
God
and
us
,
unlesse
they
be
approved
of
,
and
consented
unto
,
nourished
and
maintained
with
some
presumption
;
whilst
wee
maintaine
,
and
take
up
a
constant
fight
against
Gods
enemies
in
us
,
and
disavow
the
outragious
risings
of
our
lusts
,
the
peace
may
hold
and
often
doth
;
for
whilst
wee
are
not
at
peace
with
sin
,
God
may
be
at
peace
with
us
and
our
Spirits
;
but
so
much
peace
as
wee
give
them
,
so
much
warre
God
takes
up
.
Vse
2
The
second
Vse
is
:
Doth
God
take
up
quarrells
against
His
owne
?
then
upon
any
breach
made
,
goe
forth
to
meet
Him
:
It
is
Saint
Pauls
exhortation
,
not
to
let
the
Sunne
goe
downe
upon
thy
wrath
,
but
to
reconcile
thy selfe
ere
night
,
with
thy
offended
brother
;
but
I
turne
the
exhortation
,
Let
not
the
Sunne
goe
downe
upon
Gods
wrath
towards
thee
;
but
every
day
make
and
renew
thy
peace
with
God
,
ere
thou
sleepest
,
that
as
David
sayes
,
thou
mayest
lie
downe
and
sleepe
in
peace
,
Psal.
4.
8.
Vse
3
The
third
Vse
:
If
the
peace
of
Gods
owne
people
be
thus
often
interrupted
,
who
yet
are
the
Sons
of
peace
:
Luk.
10.
what
wrath
is
reserved
for
the
children
of
disobedience
,
Ephes.
2.
2.
and
open
Rebells
?
that
are
children
of
wrath
,
because
of
disobedience
.
There
is
no
peace
to
the
wicked
,
sayes
my
God
,
Esa.
57.
God
is
a
preparing
against
thee
,
who
ever
thou
art
,
that
goest
on
in
sinne
,
if
thou
turne
not
,
Psal.
7.
13.
thou
art
prest
for
hell
,
and
art
thither
bound
,
to
encounter
with
the
wrath
of
the
great
God
,
thither
where
no
truce
is
to
bee
had
,
there
is
no
discharge
in
that
warre
,
as
Solomon
sayes
,
Eccles.
8.
8.
Think
of
this
,
you
that
sinne
,
and
will
sinne
;
whose
peace
is
not
struck
up
betweene
God
and
you
,
who
never
yet
so
much
as
entred
into
any
treaty
of
peace
with
God
,
who
never
apprehended
God
and
your selves
at
oddes
.
Obser
.
3
The
third
thing
to
be
observed
out
of
the
Text
is
this
;
That
when
the
Child
of
God
wants
peace
,
he
can
have
no
peace
till
God
speak
it
;
God
must
speak
peace
,
if
ever
his
people
have
it
:
therefore
sayes
hee
here
,
I
will
heare
what
God
will
speake
:
he
speaks
in
opposition
to
the
voice
of
man
,
and
the
helpe
of
second
causes
,
and
of
all
meanes
whatever
,
which
in
time
of
distresse
,
of
themselves
can
doe
no
good
.
Reas.
1
Reason
first
:
Because
God
is
the
King
of
all
the
world
,
the
Soveraigne
Lord
of
all
.
Now
treaties
of
war
and
peace
are
the
prerogative
of
Kings
,
and
of
them
alone
:
they
may
consult
with
their
subjects
about
establishing
good
Lawes
,
as
they
use
to
doe
,
&c.
but
the
proclaiming
Warre
and
Peace
with
forreigne
States
,
they
have
ever
held
in
their
owne
hands
;
and
so
doth
God
who
is
the
King
of
Kings
.
Reas.
2
Secondly
,
because
God
is
the
Judge
of
all
the
world
and
the
party
offended
,
at
whose
suite
all
arrests
and
controversies
doe
come
;
now
when
a
condemned
man
stands
at
the
barre
,
let
all
the
standers
by
say
what
they
will
,
bid
him
be
of
good
comfort
,
and
tell
him
that
his
cause
will
goe
well
,
yet
till
hee
heare
the
Judge
himselfe
speake
as
much
,
he
cannot
be
at
rest
in
his
minde
:
the
Judge
onely
can
acquit
him
and
absolve
him
The
King
alone
speakes
pardons
;
and
so
doth
God
peace
;
all
afflictions
are
his
arrests
;
thou
must
therefore
make
thy
peace
with
him
,
if
thou
wilt
be
at
peace
.
Reas.
3
Thirdly
,
peace
especially
of
conscience
,
is
a
thing
must
be
created
,
for
our
hearts
of
themselves
are
full
of
nothing
but
turmoile
;
as
the
raging
sea
,
which
cannot
rest
.
I
create
the
fruit
of
the
lips
,
peace
.
Isaiah
57.
19.
men
may
speake
it
,
but
I
must
create
it
;
A
word
of
power
,
such
as
went
forth
when
light
was
created
,
must
goe
forth
from
God
,
or
else
there
is
no
peace
;
for
otherwise
our
hearts
are
as
the
sea
,
that
rests
not
.
Reas.
4
Fourthly
,
the
wounds
of
conscience
which
are
in
Gods
people
,
are
of
that
quality
,
that
none
but
God
can
cure
them
;
for
,
the
chiefe
thing
that
wounds
them
,
is
the
losse
of
Gods
favour
,
not
simply
his
wrath
:
for
it
is
the
glory
of
God
,
and
his
favour
,
not
selfe-love
onely
that
makes
them
seeke
him
;
therefore
nothing
gives
peace
,
but
the
restoring
of
his
favour
,
and
the
light
of
his
countenance
;
the
same
dart
that
wounded
,
must
heale
againe
;
Isay
57.
I
smote
him
,
and
I
will
heale
him
:
And
as
one
that
is
sick
with
love
,
when
love
is
the
disease
,
no
physick
,
no
perswasion
of
friends
can
cure
it
,
nothing
but
onely
the
love
of
the
party
beloved
;
so
when
a
soule
is
wounded
for
the
losse
of
Gods
love
,
not
all
the
things
in
the
world
can
cure
the
heart
,
but
one
word
from
him
,
one
good
looke
,
one
promise
from
him
that
wee
are
his
,
stills
all
,
and
onely
can
give
peace
.
Like
to
a
poore
child
,
that
cryes
for
its
mother
,
let
who
will
dandle
it
,
and
play
with
it
,
and
use
it
never
so
kindly
,
yet
it
will
not
be
stilled
till
the
mother
comes
;
so
it
is
with
a
poore
soule
that
cryes
after
God
day
and
night
.
Vse
1
1
Vse
.
In
case
thou
art
in
distresse
,
especially
of
spirit
,
and
want
of
peace
of
Conscience
,
waite
upon
GOD
,
in
the
use
of
meanes
for
peace
;
friends
may
come
to
thee
,
and
say
,
Why
shouldest
thou
be
troubled
?
thou
hast
no
such
cause
to
bee
cast
downe
;
but
all
these
are
miserable
comforters
,
(
as
Iob
said
)
unlesse
God
speak
peace
:
David
heard
by
the
Prophet
Nathan
that
his
sinne
was
pardoned
,
but
yet
his
soule
was
not
at
quiet
,
til
God
would
second
it
immediately
by
his
Spirit
;
therefore
sayes
he
,
when
Nathan
had
been
with
him
,
Psal.
51.
8.
Make
me
to
heare
of
joy
and
gladnesse
.
Art
thou
baited
with
hellish
blasphemies
cast
into
thy
soule
?
God
must
speake
peace
,
and
rebuke
Satan
for
thee
,
and
take
him
off
thee
;
all
thy
friends
,
all
the
men
in
the
world
cannot
doe
it
;
they
can
only
say
as
the
Archangell
said
,
The
Lord
rebuke
thee
.
And
hee
can
as
easily
doe
it
,
as
he
did
rebuke
Laban
,
and
forbade
him
speaking
roughly
to
Iacob
,
the
same
charge
hee
can
give
in
an
instant
to
Satan
:
therefore
wait
upon
God
,
and
looke
up
to
him
.
Vse
2
2
Consider
this
against
the
time
you
come
to
die
;
all
your
desire
is
to
die
in
peace
,
and
,
Oh
let
thy
servant
depart
in
peace
!
is
the
speech
and
desire
of
all
;
But
who
is
it
,
that
must
speake
peace
to
you
then
?
God
onely
.
At
death
you
will
send
for
a
good
Minister
,
or
a
good
friend
,
to
give
you
some
comfort
,
(
as
you
call
it
)
but
,
if
God
will
not
speake
it
,
how
can
they
?
if
you
could
call
all
the
Angels
out
of
Heaven
,
and
all
the
Saints
both
in
earth
,
and
Heaven
;
and
so
could
have
all
that
whole
Colledge
of
Physicians
about
you
,
and
they
,
should
desire
to
comfort
you
with
all
their
cordialls
;
yet
if
God
will
not
speake
it
,
who
is
able
to
doe
it
?
Iob
34.
29.
If
he
hides
his
face
,
who
can
behold
him
?
None
can
shew
his
face
,
as
the
opposition
in
the
next
words
shewes
.
False
daubers
may
come
to
you
,
&
say
,
Peace
,
peace
,
as
they
in
the
Prophet
said
;
but
listen
what
God
will
speak
,
he
onely
must
,
and
can
doe
it
;
and
be
sure
you
make
sure
of
him
before
you
come
to
die
.
Would
any
wise
Prince
deferr
the
treaty
of
peace
with
his
enemy
,
till
hee
come
into
the
field
,
and
when
the
battel
is
begun
?
how
foolish
then
are
those
,
who
neglect
seeking
after
God
,
till
the
assault
of
death
comes
,
and
the
King
of
feares
with
all
his
terrours
,
hath
encompassed
them
round
?
Obser
.
4
4.
Observation
is
,
that
let
Gods
people
be
in
never
so
great
distresse
,
yet
it
is
an
easie
thing
for
God
to
give
peace
to
them
;
mark
the
expression
used
here
,
It
is
but
speaking
peace
,
that
is
,
it
is
as
easie
for
him
to
give
peace
,
as
it
is
for
you
to
speake
a
word
;
it
is
no
more
to
him
:
Then
,
our
comfort
is
,
that
as
he
onely
must
doe
it
;
so
he
easily
can
doe
it
,
even
with
a
word
.
Reas.
1
Reason
1.
Because
his
speaking
is
creating
:
if
he
speaks
,
he
makes
things
to
be
,
even
with
a
word
;
as
at
first
,
he
did
but
say
,
Let
there
be
light
,
and
there
was
light
;
so
still
,
if
he
but
say
,
Let
there
bee
peace
,
there
is
peace
:
hee
made
all
,
and
upholds
all
by
the
word
of
his
power
.
As
therefore
when
the
storme
was
at
its
height
,
and
the
waves
most
raging
,
yet
at
one
word
of
Christs
,
they
were
all
still
:
The
sea
and
the
winds
obey
him
:
so
,
when
tentations
are
most
fierce
,
and
the
doubts
of
thine
owne
heart
most
tumultuous
,
and
raging
,
a
word
from
him
,
can
still
them
.
Reas.
2
Secondly
,
because
the
light
,
which
God
gives
to
a
mans
spirit
,
when
hee
speaks
peace
,
is
a
sure
and
infallible
light
,
and
therefore
a
satisfying
light
;
so
as
when
it
comes
,
it
must
needs
give
peace
;
and
no
objection
,
no
tentation
can
darken
or
obscure
it
,
when
it
shines
:
If
he
give
quietnesse
,
who
can
trouble
?
sayes
he
in
Iob
34.
29.
No
creature
is
able
to
separate
from
his
love
,
or
the
assurance
of
it
.
1
It
is
a
certaine
and
infallible
light
,
which
God
gives
,
when
hee
speakes
peace
;
The
anointing
from
above
,
which
enlighteneth
a
mans
eyes
,
is
truth
,
and
is
no
lie
,
1.
Ioh.
2.
27.
that
is
,
in
teaching
a
man
(
of
which
hee
there
speakes
,
not
onely
what
hee
is
in
himselfe
,
but
what
hee
is
in
teaching
us
)
he
doth
it
so
,
as
a
man
is
not
deluded
by
it
,
and
therefore
it
is
added
,
None
else
need
teach
him
;
for
did
the
spirit
,
(
when
he
did
speak
peace
)
speak
so
,
as
that
that
man
to
whom
it
is
spoken
,
did
not
infallibly
apprehend
it
,
hee
should
speake
in
vaine
:
for
so
the
Apostle
reasons
in
case
of
unknown
tongues
,
that
if
a
trumpet
give
an
uncertaine
sound
;
or
a
man
speakes
so
,
as
it
shall
not
be
knowne
what
hee
speakes
,
hee
beats
the
aire
:
1.
Cor.
14.
9.
Now
therefore
surely
God
,
when
hee
speakes
peace
,
speakes
it
so
infallibly
,
and
distinctly
,
that
the
soule
knows
the
meaning
of
it
;
It
is
not
a
voice
else
;
for
,
sayes
the
Apostle
there
,
ver.
10.
The
end
of
all
voices
is
to
signifie
,
and
therefore
if
I
know
not
the
meaning
of
the
voice
,
hee
shall
be
as
a
Barbarian
,
that
speakes
to
me
:
ver.
11.
especially
when
the
speaker
undertakes
to
bee
a
witnesse
,
as
the
Holy
Ghost
in
speaking
peace
is
,
1.
Iohn
5.
6.
Now
to
witnesse
,
is
such
a
testimony
,
as
is
taken
for
infallible
,
for
the
end
of
it
is
to
put
an
end
to
the
controversie
,
and
it
ends
the
strife
betweene
man
and
man
;
now
the
Holy
Ghost
when
hee
speakes
,
speakes
as
a
witnesse
,
and
therefore
puts
an
end
to
a
mans
doubts
:
he
speakes
infallibly
.
And
therefore
in
the
second
place
,
it
is
a
satisfying
light
also
;
it
is
such
a
light
,
as
dispells
darknesse
,
as
answers
all
objections
;
and
so
speakes
peace
home
.
As
in
a
question
,
and
Controversie
in
Divinity
,
or
Logike
,
when
some
one
bottome
truth
is
understood
,
a
man
hath
a
light
,
which
goes
through
all
the
Objections
,
and
answers
them
all
;
such
a
light
doth
the
Spirit
give
to
a
poore
distressed
soule
,
about
the
great
controversie
of
his
owne
salvation
,
when
hee
doth
speake
peace
;
hee
gives
such
a
light
,
as
satisfies
the
minde
,
as
lets
him
see
that
in
Gods
free
grace
,
and
in
Christ
,
which
doth
answer
to
all
,
hee
,
or
all
the
devills
can
say
against
him
,
from
what
wants
,
or
objections
are
in
himselfe
.
Hee
openeth
,
and
no
man
,
nor
devill
,
is
able
to
shut
:
And
therefore
when
he
doth
speake
peace
,
his
testimony
is
taken
and
beleeved
:
If
wee
receive
the
witnesse
of
men
,
and
rest
in
it
:
1.
Iohn
5.
9.
The
witnesse
of
God
is
greater
,
that
is
,
of
more
power
,
and
efficacie
to
perswade
,
and
satisfie
the
soule
.
Vse
1
1.
Vse
,
is
an
Use
of
comfort
to
poore
soules
,
that
are
in
distresse
,
and
in
such
distresse
sometimes
,
as
they
thinke
,
and
say
their
case
is
desperate
,
and
past
recovery
,
so
farre
are
their
soules
sometimes
shot
into
despaire
.
Consider
,
how
easie
it
is
for
you
to
have
your
condition
altered
,
and
changed
,
even
in
a
moment
.
I
tell
thee
,
though
(
it
may
be
)
thou
hast
been
cast
down
this
twenty
yeeres
,
and
thy
soule
is
battered
,
broken
,
hardened
,
setled
,
fixed
in
serious
thoughts
of
thy
ruine
,
and
reprobation
,
yet
one
good
looke
,
one
good
word
from
God
shall
in
an
instant
dispell
all
,
alter
thy
conceit
and
apprehension
cleane
;
God
can
and
doth
often
more
with
one
word
,
in
one
moment
,
then
Satan
could
doe
in
many
yeeres
,
with
all
the
objections
he
could
muster
up
.
The
truth
of
this
,
in
experience
wee
often
finde
and
observe
in
our selves
and
others
.
Yea
,
and
sometimes
when
hee
doth
speake
peace
,
hee
gives
such
satisfaction
to
a
mans
soule
in
that
particular
,
that
hee
would
bee
content
to
bee
as
many
yeeres
more
,
in
his
spirituall
conflicts
,
to
enjoy
but
the
like
light
,
one
halfe
houre
.
Thus
easie
is
it
,
for
God
to
speake
peace
.
Though
thou
thinkest
thy selfe
never
so
far
off
from
peace
,
yet
he
can
speake
peace
to
them
,
that
are
afarre
off
,
as
well
as
those
who
are
neere
:
as
himselfe
sayes
,
Esay
57.
19.
for
,
sayes
hee
,
it
is
I
that
speake
it
.
And
when
hee
doth
it
,
then
all
thy
doubts
and
distresses
,
will
bee
forgotten
,
as
the
paines
of
a
woman
in
travaile
are
when
a
man-childe
is
borne
.
Vse
2
Secondly
,
is
the
Church
in
any
distresse
?
(
as
the
Church
here
at
this
time
was
,
)
hee
can
redeeme
it
out
of
all
with
a
word
.
A
word
spoken
to
Cyrus
his
heart
,
did
set
them
in
their
owne
land
againe
,
so
you
have
it
expressed
,
Esay
44.
26
,
27
,
28.
The
God
that
saith
to
Ierusalem
,
thou
shalt
bee
inhabited
,
and
to
the
Cities
of
Iudah
,
yee
shall
bee
built
;
you
see
his
maner
of
doing
it
,
it
is
but
with
a
word
speaking
;
he
sayes
to
Ierusale
,
be
built
;
and
though
there
be
neuer
so
great
impediments
in
the
way
,
he
will
say
to
the
deep
,
bee
dry
,
that
his
people
may
passe
over
;
hee
dryed
up
a
whole
Nation
,
a
sea
of
people
,
namely
the
Babylonians
,
to
make
way
for
this
deliverance
.
And
when
they
are
conquered
,
and
Cyrus
,
a
new
King
comes
to
have
the
sway
of
things
,
God
speakes
to
his
heart
also
;
That
saith
of
Cyrus
,
he
is
my
shepheard
,
and
causeth
him
to
say
to
Jerusalem
,
Be
thou
built
.
Therefore
goe
to
him
,
and
trust
in
him
in
all
the
distresses
of
the
Church
,
as
the
Church
also
did
,
Psal.
44.
4.
Thou
art
my
king
,
command
deliverances
;
A
Mandamus
from
God
doth
it
,
and
will
doe
it
at
any
time
.
Obser
.
5
Let
God
bee
never
so
angry
,
and
his
peoples
distresse
never
so
great
,
yet
he
will
speak
peace
in
the
end
to
his
people
:
you
heard
before
,
that
if
wee
have
peace
,
he
onely
must
give
it
;
and
then
,
that
hee
could
,
and
was
able
with
ease
to
doe
it
:
and
now
you
shall
heare
,
that
hee
will
certainly
doe
it
in
the
end
.
The
Reasons
the
Text
suggests
are
these
:
Reas.
1
1.
If
wee
consider
but
,
who
this
God
is
,
that
is
to
speake
peace
,
I
will
heare
what
God
the
Lord
will
speake
;
he
is
the
Lord
,
and
therfore
able
to
speak
what
pleaseth
him
;
he
is
peculiarly
the
God
of
peace
,
and
therefore
willing
to
speake
peace
.
Now
,
1.
when
it
is
said
,
hee
is
the
God
of
peace
,
and
the
God
of
comfort
,
the
meaning
is
,
hee
is
full
of
it
,
infinitely
full
of
it
,
and
out
of
the
abundance
of
the
heart
,
the
mouth
speakes
;
thoughts
of
peace
,
and
love
to
his
,
doe
boile
within
him
,
as
hatred
,
or
malice
doth
in
a
malicious
man
towards
his
enemy
;
so
as
hee
cannot
containe
and
forbeare
expressing
it
towards
him
;
that
as
David
sayes
,
his
thoughts
did
burne
within
him
,
and
at
last
,
brake
forth
;
so
in
God
,
I
know
the
thoughts
I
thinke
towards
you
(
saies
hee
to
them
of
the
captivity
)
Ier.
29.
11.
They
are
thoughts
of
peace
,
and
not
of
evill
.
And
2.
besides
that
these
his
thoughts
of
peace
are
taken
up
of
himselfe
,
his
Son
also
hath
bespoken
peace
for
us
;
and
therefore
God
will
speake
it
,
Even
as
Ioseph
,
though
he
spake
roughly
a
while
to
his
brethren
,
yet
could
not
in
the
end
containe
,
Gen.
45.
1.
so
nor
God
.
Reas.
2
Secondly
,
Let
us
consider
,
who
they
are
to
whom
hee
is
to
speake
it
,
they
are
his
people
,
as
the
text
hath
it
;
and
to
them
there
is
no
question
,
but
hee
will
speake
peace
;
though
hee
seemes
angry
for
a
while
.
They
are
his
people
,
that
is
the
reason
given
,
1.
Sam.
12.
22.
Hee
will
not
cast
off
his
people
:
as
also
Easy
63.
8
,
9.
When
they
rebelled
,
he
was
wroth
,
yet
hee
said
,
surely
,
they
are
my
people
,
so
I
was
their
Saviour
.
They
?
why
they
are
the
sonnes
of
peace
,
Luke
10.
6.
ordained
for
peace
,
and
therefore
shall
be
sure
to
have
it
;
and
although
some
differences
may
arise
betwixt
God
and
them
,
yet
there
is
a
naturall
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Lord
,
that
moves
him
to
speake
peace
in
the
end
to
them
:
as
the
dumbe
sonne
of
Craesus
,
when
hee
saw
his
father
like
to
bee
killed
,
though
hee
had
never
spake
before
,
yet
then
out
of
an
impetus
of
spirit
,
the
strings
of
his
tongue
were
unloosed
,
and
hee
cried
out
to
the
murtherer
,
Kill
not
King
Craesus
;
so
,
when
the
enemies
of
his
Church
are
ready
to
devoure
his
people
,
and
Satan
is
ready
to
swallow
his
child
up
in
despaire
,
then
Gods
bowells
worke
within
him
,
and
hee
can
hold
no
longer
,
but
cries
,
save
my
child
,
save
my
Church
.
Is
Ephraim
my
pleasant
child
,
(
sayes
God
)
Ier.
31.
20
?
Well
sayes
God
,
though
I
spake
against
him
,
and
took
him
up
,
and
chid
him
soundly
,
yet
I
cannot
forget
my
child
sayes
he
,
nor
my
Fatherly
affection
to
him
,
but
my
bowels
are
stirred
,
and
I
will
surely
have
mercy
on
him
.
Reas.
3
Thirdly
,
otherwise
if
God
did
not
in
the
end
speake
peace
,
they
would
indeed
returne
to
follie
,
which
is
the
third
thing
in
the
text
.
For
his
end
of
speaking
peace
,
is
that
they
might
not
returne
to
folly
,
Psal.
125.
3.
The
rod
of
the
wicked
shall
not
alwayes
lie
upon
the
righteous
,
least
they
put
forth
their
hand
to
iniquity
,
Therefore
at
the
last
verse
,
Peace
shall
be
upon
Israel
.
As
for
this
cause
he
speakes
outward
peace
,
so
also
inward
,
and
suffers
not
the
rod
of
Satan
,
and
of
his
owne
heavie
displeasure
to
lie
upon
their
hearts
:
for
else
they
would
returne
to
the
pleasures
of
sinne
;
for
every
creature
must
have
some
delight
;
their
spirits
would
faile
,
and
be
tired
out
else
,
and
wearied
in
good
duties
,
if
GOD
should
not
in
the
end
speake
peace
,
Esay
57.
The
spirit
would
faile
before
me
.
When
the
childe
swounds
in
the
whipping
,
God
le
ts
fall
the
rod
,
and
falls
a
kissing
it
,
to
fetch
life
into
it
againe
.
As
t
is
a
rule
in
Physicke
,
still
to
maintaine
nature
:
and
therefore
when
that
shall
bee
in
hazzard
to
bee
destroyed
,
they
leave
giving
purging
Physicke
,
and
give
cordials
:
so
doth
GOD
with
his
people
,
though
with
purging
physicke
,
he
often
brings
their
spirits
very
weake
,
and
low
,
yet
hee
will
uphold
and
maintaine
their
spirits
,
so
as
they
shall
not
faile
,
and
bee
extinguisht
,
but
then
he
will
give
cordials
to
raise
them
up
againe
.
Vse
3.
What
good
heart
that
beares
a
child-like
affection
to
God
,
would
offend
such
a
God
,
that
bee
thy
distresses
what
they
will
bee
,
will
certainely
speake
peace
:
then
doe
not
put
him
to
it
,
spend
not
upon
that
precious
stock
of
his
free
grace
and
love
.
T
is
true
,
he
is
maried
to
thee
,
and
therefore
though
thou
hast
gone
a
whoring
after
many
lovers
,
Ier.
3.
1
,
2
,
14.
still
hee
sayes
,
Returne
,
for
I
am
maried
to
thee
:
as
therefore
when
man
and
wife
are
fallen
out
,
they
consider
,
wee
must
live
together
,
and
therefore
they
reconcile
themselves
againe
:
so
consider
it
must
bee
betweene
God
and
thee
,
and
make
it
a
meanes
and
motive
to
recover
thee
,
as
Samuel
did
to
the
Israelites
:
1.
Sam.
12.
22.
You
have
committed
this
great
sinne
,
yet
turn
not
aside
from
following
the
Lord
,
for
God
will
not
cast
you
off
,
you
are
his
people
.
Goe
home
to
him
againe
,
he
will
speak
peace
.
Thinke
thus
,
the
time
will
come
wherein
God
will
be
friends
again
with
me
,
he
and
I
cannot
be
strange
long
;
though
I
would
,
he
will
not
,
Esay
57.
18
,
19.
though
he
went
on
stubbornly
,
yet
God
healed
him
,
and
would
not
lose
his
childe
,
therefore
I
will
returne
of
my selfe
.
THE
FOLLY
OF
RELAPSING
after
Peace
spoken
.
Psal.
85.
ver.
8.
—
But
let
them
turne
no
more
to
folly
.
Obser
.
6
THE
sixth
Observation
is
,
That
Peace
being
spoken
to
their
hearts
by
GOD
,
they
should
returne
no
more
to
folly
.
See
this
Ezra
9.
13
,
14.
Thou
having
punisht
us
lesse
then
wee
deserve
,
and
given
us
such
a
deliverance
as
this
,
should
wee
againe
breake
thy
Commandements
,
wouldst
thou
not
be
angry
with
us
till
thou
hadst
consumed
us
?
Reas.
1
1
Reason
:
Because
it
will
be
a
greater
aggravation
in
sinning
;
It
is
made
the
aggravation
of
Solomons
sinne
,
1
Kings
11.
9.
That
God
had
appeared
to
him
twice
:
they
were
especiall
appearances
and
manifestations
of
mercy
;
and
though
such
doe
now
cease
,
yet
wee
reade
of
such
as
are
analogicall
to
them
,
as
Iohn
14.
21.
Christ
promiseth
to
manifest
himselfe
,
which
is
by
shedding
abroad
his
love
,
and
his
Fathers
love
into
the
heart
,
which
is
evident
by
the
former
words
,
he
shall
be
loved
of
my
Father
,
and
I
will
love
him
,
and
after
he
saith
,
wee
will
come
to
him
,
and
make
our
abode
with
him
,
ver.
23.
and
27.
My
peace
I
will
give
unto
you
.
Now
such
appearances
will
be
set
upon
the
score
of
every
sin
,
many
yeares
after
,
as
they
were
upon
Solomons
.
And
the
reason
is
,
because
nothing
wounds
an
ingenuous
loving
Nature
more
,
then
matter
of
unkindnesse
:
if
it
had
beene
my
enemy
sayes
David
,
I
could
have
borne
it
,
Psal.
55.
12
,
14.
but
it
was
thou
ôh
man
,
mine
acquaintance
,
we
tooke
sweet
counsell
together
,
a
bosome
friend
to
whom
I
had
committed
my
secrets
,
opened
my
heart
:
Thus
when
God
hath
unbosomed
himselfe
as
it
were
to
a
man
,
and
told
him
what
was
in
his
heart
towards
him
,
this
goes
nigh
him
,
if
hee
lifts
up
the
heele
against
him
.
And
the
reason
of
that
further
also
is
,
¹
because
of
all
things
else
,
a
man
cannot
endure
to
have
his
love
abused
,
you
come
nigh
him
when
you
doe
so
,
for
his
love
is
himselfe
,
and
commands
all
in
him
,
so
that
abuse
his
love
,
and
you
strike
at
his
heart
;
it
is
lesse
to
abuse
any
excellency
in
a
man
,
to
reproach
and
extenuate
his
parts
,
learning
,
&c.
though
these
are
deare
to
him
,
but
his
love
is
his
bowels
.
And
therefore
,
when
God
hath
opened
his
heart
to
a
man
,
and
set
his
love
upon
him
,
and
revealed
it
to
him
,
and
hee
carries
himselfe
unworthily
,
it
paines
him
at
the
heart
.
Besides
,
2.
it
is
against
the
law
of
Nature
and
of
Nations
,
to
seeke
out
for
a
peace
,
and
get
it
concluded
,
and
then
secretly
to
prepare
for
,
and
enter
into
a
war
;
nothing
more
hatefull
,
or
can
exasperate
two
Nations
one
against
another
more
then
this
.
It
was
the
aggravation
of
Absaloms
sin
,
that
being
newly
reconciled
with
his
father
,
and
taken
into
favour
againe
,
after
two
yeeres
discountenance
,
hee
then
began
to
rebell
more
closely
.
Reas.
2
2
Reason
is
intimated
in
the
word
folly
,
as
if
the
Lord
should
have
said
,
Set
aside
the
unkindnesse
and
wrong
you
doe
to
me
,
yet
therein
you
befoole
your selves
;
you
will
have
the
worst
of
it
.
And
indeed
,
when
God
doth
afterwards
draw
nigh
to
a
man
againe
,
upon
that
his
recovery
of
his
peace
,
it
appeares
to
be
folly
,
even
in
that
mans
owne
apprehension
;
when
hee
hath
tasted
how
sweet
God
is
,
then
come
and
aske
him
,
What
,
will
ye
returne
to
sin
againe
?
hee
will
then
say
,
Aske
mee
if
I
will
wound
or
cut
my
flesh
:
It
is
impossible
,
thinkes
he
,
I
should
any
more
be
so
besotted
;
if
there
were
no
other
motives
,
hee
thinkes
it
the
greatest
folly
in
the
world
.
And
therefore
GOD
on
purpose
chooseth
out
that
expression
,
and
placeth
it
here
in
this
case
,
because
it
is
indeed
the
greatest
folly
in
Gods
sight
;
and
is
so
apprehended
by
our selves
,
looking
upon
sinne
after
peace
is
spoken
to
us
.
It
is
folly
to
sin
against
GOD
at
any
time
,
but
especially
then
,
and
that
will
appeare
by
these
particulars
.
1.
Because
,
before
a
man
had
that
peace
,
hee
felt
the
bitternesse
of
sin
,
for
GOD
never
speakes
peace
,
till
that
bee
felt
:
now
that
is
an
argument
even
to
sense
,
never
to
returne
to
it
againe
;
which
a
foole
will
be
warned
by
;
A
burnt
Child
dreads
the
fire
;
even
as
a
Child
will
take
heed
being
taught
by
sense
.
When
a
man
shall
be
in
great
distresse
,
and
his
Conscience
shall
suggest
to
him
,
as
Ier.
4.
18.
Thy
wayes
and
thy
doings
have
procured
these
things
to
thee
,
this
is
thy
wickednes
:
a
speech
like
that
when
you
say
to
your
Children
,
when
they
have
gotten
any
harme
or
cold
,
or
sicknesse
,
this
is
your
playing
and
gadding
and
going
in
the
Snow
,
and
your
eating
of
fruit
,
&c.
so
doth
GOD
speake
there
,
to
them
when
they
were
in
distresse
,
this
is
your
wickednesse
,
for
it
is
bitter
,
it
reacheth
to
the
heart
,
it
woundeth
the
Conscience
,
the
wounding
of
which
,
of
all
else
is
the
greatest
misery
.
When
once
a
man
after
this
hath
peace
restored
to
him
,
and
hee
comes
newly
out
of
such
a
distresse
,
aske
him
then
how
he
likes
turning
to
such
a
sin
againe
,
and
he
will
tell
you
,
it
is
the
greatest
folly
in
the
world
:
aske
David
if
hee
will
murther
any
more
after
his
bones
have
been
broken
,
and
set
againe
.
2
Thou
wilt
easily
acknowledge
,
it
is
folly
to
return
to
sin
again
,
if
thou
considerest
the
terms
,
upon
which
thou
didst
obtaine
thy
peace
.
Reckon
what
paines
it
cost
thee
,
to
wash
out
the
guilt
and
staine
,
which
sinne
had
made
,
what
vows
and
resolutions
thou
madest
,
what
bonds
thou
didst
seale
unto
,
what
promises
never
to
returne
,
what
prayers
and
teares
,
what
rappes
and
knocks
at
Heaven
Gates
,
ere
thou
couldest
get
an
answer
,
or
God
to
speake
one
word
,
he
making
as
if
hee
had
not
beene
within
:
why
is
it
not
folly
now
to
lose
that
in
an
instant
,
thou
hast
beene
a
getting
so
long
,
haply
many
yeares
,
and
with
so
much
paines
and
cost
?
You
use
it
as
an
excuse
to
prodigalls
to
say
,
things
lightly
come
by
,
are
lightly
gone
;
and
yet
you
count
them
,
and
call
them
fooles
for
it
,
as
not
knowing
what
it
is
to
earne
a
penny
:
how
much
more
folly
is
it
,
when
a
man
having
afore
morgaged
his
peace
,
and
God
restored
it
again
after
much
suite
,
and
waiting
many
a
term
,
then
to
come
home
,
and
venture
to
cast
all
away
at
one
throw
at
dice
?
such
a
fool
art
thou
,
when
thou
returnest
to
sinne
;
to
drink
that
at
one
draught
,
which
thou
hast
been
getting
many
a
yeare
,
what
madnesse
is
it
?
when
thou
hast
taken
much
paines
,
to
wash
thy selfe
,
then
to
wallow
in
the
mire
again
,
and
make
thy selfe
new
worke
,
what
folly
is
it
?
who
but
Children
and
fooles
will
doe
thus
?
That
which
the
Church
said
in
another
case
,
may
well
be
alluded
to
in
this
,
Cant.
5.
31.
I
have
washed
my
feet
,
how
shall
I
defile
them
?
3
Consider
,
what
it
is
thou
dost
hazard
,
to
lose
by
returning
to
folly
:
thy
peace
.
David
lost
it
,
as
appeares
,
Psal.
51.
12.
therefore
sayes
he
,
restore
to
me
the
joy
of
thy
salvation
;
In
losing
of
which
,
thou
wilt
be
so
much
a
loser
,
that
if
the
sinne
thou
choosest
▪
were
able
to
give
thee
all
the
world
,
it
could
not
recompence
thee
;
no
not
the
losse
of
one
houres
communion
with
God
,
which
in
a
moment
will
bring
thee
in
more
sweetnesse
,
than
all
thy
sins
can
doe
,
to
eternity
.
If
all
the
pleasures
of
sin
were
contracted
,
and
the
quintessence
of
them
strained
into
one
cup
,
they
would
not
afford
so
much
,
as
one
drop
of
true
peace
with
God
doth
,
being
let
fall
into
the
heart
.
It
is
peace
which
passeth
understanding
.
Few
pleasures
here
do
exceed
the
senses
,
nay
,
the
senses
are
capable
of
more
than
the
things
can
give
;
but
this
passeth
understanding
.
Gods
loving
kindnesse
is
better
than
life
.
If
it
were
propounded
to
thee
,
thou
must
lose
thy
life
next
moment
,
if
thou
shouldst
commit
such
a
sinne
,
wouldest
thou
venture
,
if
thou
didst
beleeve
it
?
Now
The
loving
kindnesse
of
God
is
better
than
life
,
and
wilt
thou
lose
the
enjoying
of
it
,
though
but
for
a
moment
?
4.
It
is
folly
to
returne
againe
,
because
the
pleasures
of
sin
will
be
much
lesse
to
thee
after
thou
hast
had
peace
spoken
.
Take
them
at
the
best
,
when
they
are
freshest
,
and
when
thy
palate
was
most
in
relish
,
and
taste
with
them
,
when
thou
wert
carnall
,
and
ere
thou
knewest
what
sweetnesse
was
in
God
,
and
they
then
were
but
poor
sorry
pleasures
:
but
now
,
they
will
prove
farre
more
empty
than
before
;
they
are
empty
vaine
pleasures
even
to
him
that
hath
them
in
their
flower
,
and
in
his
season
of
sinning
;
and
therefore
all
wicked
men
are
weary
,
and
do
inwardly
complain
of
their
condition
,
onely
they
cannot
finde
sweetnesse
in
God
,
and
so
are
faine
to
keepe
themselves
to
their
husks
;
but
alas
,
to
thee
they
are
farre
lesse
worth
than
to
another
man
,
who
knows
not
God
,
and
therefore
thou
art
like
to
have
a
worse
bargaine
of
it
;
another
man
can
make
more
money
of
a
sinne
,
and
get
more
pleasure
out
of
it
,
than
thou
art
able
to
doe
.
For
first
,
thy
conscience
having
beene
scorched
with
sinne
,
as
scalt
flesh
deares
more
,
and
is
more
sensible
in
comming
to
the
fire
,
than
other
parts
of
the
body
,
is
become
of
a
quicker
sense
;
whereas
wicked
mens
is
seared
,
and
so
they
commit
all
uncleannesse
with
greedinesse
:
but
thine
is
tender
&
galled
in
the
act
,
which
allayes
much
of
the
pleasure
of
thy
sinne
,
and
mingleth
the
more
bitternesse
with
it
.
And
2.
besides
this
galling
of
conscience
,
which
is
common
to
thee
with
many
an
unregenerate
man
,
thou
hast
a
principle
of
grace
,
an
inner
man
,
which
is
dead
to
such
,
pleasures
,
that
tasts
them
not
,
that
is
like
Barzillai
,
who
through
age
2
Sam.
19.
35.
could
not
taste
either
what
he
ate
or
drank
,
as
young
men
doe
;
no
more
can
that
New
man
in
thee
,
and
therefore
it
can
be
but
halfe
as
pleasant
to
thee
as
to
another
man
.
If
one
side
of
a
man
be
taken
all
with
a
numbe
palsey
,
what
pleasure
is
it
to
that
man
,
to
exercise
his
limbs
in
the
actions
of
life
?
He
is
but
halfe
a
man
,
and
lives
but
halfe
a
life
;
so
it
is
with
thee
,
when
thou
hast
grace
in
thy
heart
,
but
halfe
thy
heart
can
take
pleasure
in
sinning
,
that
new
man
the
other
halfe
,
reluctates
,
grieves
for
it
,
hates
what
thou
doest
;
and
all
this
must
needs
strike
off
much
of
the
pleasure
.
But
3.
If
wee
adde
to
this
,
that
this
new
man
in
him
having
once
tasted
what
sweetnes
is
in
God
,
and
How
good
the
Lord
is
,
is
then
like
a
man
that
hath
eaten
sweet-meats
,
other
things
are
out
of
taste
with
him
,
and
therefore
also
it
is
folly
to
returne
.
No
man
(
sayes
Christ
,
Luke
5
ult.
)
having
dranke
old
wine
desireth
new
,
for
hee
saith
the
old
is
better
;
a
manused
to
high
fare
cannot
agree
so
well
with
thinne
dyet
:
so
the
soule
having
beene
used
to
taste
of
great
pleasures
in
God
,
the
impression
&
remembrance
of
them
leaves
his
soule
lesse
satisfied
than
another
mans
;
a
stomack
that
hath
beene
enlarged
to
full
diet
,
looks
for
it
,
and
riseth
more
hungry
from
a
slender
meale
:
now
communion
with
God
inlarges
the
faculties
,
and
widens
them
and
makes
them
more
capable
of
greater
joyes
,
than
other
men
have
,
and
therefore
the
creature
is
lesse
able
to
fill
them
;
still
he
remembers
with
much
griefe
,
whilest
he
is
eating
his
huskes
,
what
fare
hee
had
in
his
fathers
house
:
and
oh
,
Then
it
was
better
with
me
,
than
now
.
Call
me
not
Naomi
,
but
call
mee
Marah
,
as
she
said
,
For
I
went
out
full
,
and
am
come
home
empty
;
so
doth
hee
say
,
when
he
comes
from
the
act
of
sinning
,
he
went
with
his
heart
full
of
peace
,
and
meeting
with
a
bargaine
of
sinning
,
thought
to
eke
out
his
joy
,
and
make
it
fuller
,
but
hee
comes
home
empty
.
Vse
1
1
Use
,
is
to
those
who
have
had
peace
spoken
to
them
,
let
them
at
such
times
feare
themselves
and
God
most
,
for
then
comes
in
this
,
as
you
see
here
,
as
the
most
seasonable
admonition
that
can
be
given
,
to
returne
no
more
to
folly
.
1.
Feare
God
then
most
:
for
of
all
times
else
,
then
sins
provoke
him
most
;
to
come
and
call
him
Father
,
and
the
guide
of
your
mouth
,
and
yet
to
fall
to
sinne
,
this
is
to
doe
as
evill
as
you
can
,
you
cannot
doe
worse
.
Ier.
3
4
,
5.
So
Ezra
9.
After
such
an
escaping
,
should
we
againe
breake
thy
Commandements
,
wouldest
thou
not
be
angry
till
thou
hadst
consumed
us
?
In
times
of
affliction
it
is
the
property
of
a
good
childe
to
love
GOD
most
:
in
times
of
speaking
peace
,
to
feare
God
most
and
his
goodnesse
,
and
to
fear
to
offend
him
for
his
goodnesse
sake
.
Did
I
onely
say
,
that
God
is
provoked
most
then
,
if
you
return
to
folly
?
Nay
,
I
adde
further
,
he
is
grieved
,
which
is
more
then
to
be
provoked
;
and
therfore
you
shall
marke
that
expression
and
admonition
not
to
grive
Gods
Spirit
,
then
comes
in
,
when
the
Spirit
hath
sealed
us
up
to
the
day
of
redemption
,
Ephes.
4.
30.
Then
by
sinning
wee
are
said
more
properly
to
grieve
him
then
before
,
when
hee
hath
so
far
ingaged
himselfe
to
love
a
man
,
and
expressed
himself
to
him
,
and
set
his
seale
upon
him
for
his
.
God
is
angry
with
wicked
mens
sins
,
but
hee
is
grieved
for
yours
.
To
grieve
him
is
more
then
to
anger
him
.
Meere
anger
is
an
affection
can
ease
it selfe
by
revenge
,
and
by
comming
even
againe
with
the
party
,
and
when
wee
can
or
intend
to
doe
so
,
our
mindes
are
not
so
much
aggrieved
,
but
please
themselves
rather
to
thinke
of
the
revenge
which
wee
meane
to
execute
:
so
when
wicked
men
sinne
whom
GOD
meanes
to
meet
with
,
hee
is
said
to
be
angry
rather
then
grieved
;
and
sayes
,
I
will
ease
my selfe
of
mine
adversaries
:
Isay
1.
24.
and
avenge
my selfe
of
mine
enemies
.
But
here
,
as
when
a
mans
wife
that
lies
in
his
bosome
,
or
his
child
shall
wrong
him
:
so
is
it
when
one
sins
,
whom
God
hath
set
himselfe
to
love
,
and
done
much
for
,
and
made
knowne
his
everlasting
kindnesse
unto
,
and
sealed
to
the
day
of
redemption
:
this
goes
to
his
heart
,
grieves
him
rather
then
angers
him
,
and
such
are
the
truest
and
deepest
griefes
.
What
should
hee
doe
with
you
in
this
case
?
if
afflict
you
,
and
by
that
meanes
goe
about
to
turne
you
from
your
iniquity
,
therein
he
shall
but
afflict
himselfe
as
it
were
;
for
Though
they
rebelled
,
yet
when
they
were
afflicted
hee
was
afflicted
,
Esay
63.
9
,
10.
As
when
a
Father
that
is
a
Magistrate
,
or
as
one
that
maintaines
a
Student
in
a
Colledge
,
if
either
punisheth
a
childe
,
or
pupill
in
his
purse
,
he
punisheth
himselfe
,
so
must
God
afflict
himselfe
to
afflict
you
.
Put
not
the
Lord
into
these
straits
if
you
have
any
love
in
you
.
And
2.
as
thou
art
therefore
to
feare
God
most
then
,
so
thy selfe
most
,
and
to
be
more
watchfull
over
thy
own
heart
;
thou
art
then
apt
to
returne
to
folly
,
if
thou
takest
not
heed
;
as
when
a
man
hath
beene
very
hot
,
or
sweat
much
,
hee
is
apt
to
take
the
greatest
cold
.
Hezekiah
,
after
GOD
sealed
peace
to
him
and
answered
his
prayers
,
and
renewed
the
lease
of
his
life
,
his
heart
got
cold
,
he
did
returne
to
folly
.
The
reason
is
,
because
then
the
heart
is
apt
to
grow
lesse
watchfull
,
and
to
thinke
it selfe
fortified
enough
against
any
tentation
.
As
S.
Peter
having
seene
Christ
transfigured
in
the
Mount
,
grew
confident
in
his
own
strength
.
And
know
that
the
Devill
watcheth
such
an
opportunity
most
,
for
hee
gets
a
great
victory
if
he
can
foile
thee
then
,
after
hee
hath
beene
foiled
himselfe
,
and
when
thou
art
most
triumphing
over
him
;
how
many
battels
have
beene
lost
through
security
of
victory
and
recoyling
of
the
enemy
?
and
besides
our
corrupt
nature
so
farre
as
unrenewed
,
is
apt
to
gather
heart
to
it selfe
,
to
slight
sinne
,
as
thinking
its
pardon
easily
gotten
.
Therefore
when
thou
art
tempted
,
labour
often
to
renew
those
thoughts
,
which
thou
hadst
of
thy
sinne
at
that
time
,
when
thou
wert
suing
for
peace
,
before
thy
peace
was
gotten
;
when
thou
wouldest
have
given
a
world
for
Gods
favour
;
&
also
what
thoughts
thou
hadst
of
it
,
when
God
spake
peace
,
how
thou
didst
abhorr
it
,
yea
,
thy self
,
&
look
what
sin
was
most
bitter
to
thee
&
an
enemy
to
thy
peace
;
as
if
uncleannesse
,
Idlenes
,
neglect
of
prayer
,
ill
company
,
&c.
and
preserve
in
thy
heart
those
bitter
apprehensions
of
it
,
&
say
of
it
,
thou
hast
bin
a
bloody
sin
to
me
,
as
Moses
wife
said
of
her
husband
:
and
though
I
have
got
peace
,
&
my
life
saved
,
yet
it
was
a
bloody
sin
to
Christ
,
his
blood
was
shed
to
purchase
this
my
peace
,
&
shal
I
return
to
it
?
And
when
tempted
to
it
again
,
have
recourse
to
the
kindnes
God
shewed
thee
in
pardoning
,
and
say
,
how
shall
I
do
this
,
and
sinne
against
God
?
say
as
he
said
,
Is
this
thy
kindnesse
to
thy
friend
?
2.
Sam.
16.
16.
and
what
,
shall
I
Absalom-like
,
now
I
am
new
reconciled
to
my
Father
,
fall
a
plotting
treason
again
?
what
,
shall
I
make
more
worke
for
prayer
,
more
worke
for
God
,
breake
my
bones
again
,
&
lie
roaring
again
?
Think
thus
,
I
was
burnt
in
the
hand
afore
,
I
shal
be
racked
surely
now
.
Sin
no
more
lest
a
worse
thing
befall
thee
.
Vse
3.
The
doctrine
of
assurance
(
if
not
abused
)
and
of
Gods
speaking
peace
to
men
is
no
dangerous
doctrin
to
make
men
secure
and
presumptuous
in
sinning
:
when
peace
is
preached
in
any
mans
heart
,
this
use
naturally
flowes
from
that
Doctrin
,
returne
no
more
to
folly
.
The
very
scope
of
the
whole
Epistle
of
S
Iohn
is
to
help
all
beleevers
to
assurance
,
as
appeares
by
the
1.
Iohn
1.
4
,
5.
and
the
5.
Chap.
13.
These
things
I
write
to
you
,
that
yee
might
have
communion
with
God
,
and
that
your
joy
might
be
full
.
But
this
will
open
a
way
to
all
licentiousnesse
.
No
sayes
S.
Iohn
,
Chap.
2.
1.
These
things
I
write
unto
you
that
ye
sin
not
;
nothing
guards
the
heart
more
against
tentations
,
then
the
peace
of
God
:
it
is
said
to
guard
the
heart
,
Phil.
4.
2.
Yea
and
if
you
doe
sin
,
the
assurance
of
Gods
love
is
the
speediest
way
to
recover
you
;
so
it
followes
:
If
any
one
doth
sinne
,
wee
have
an
Advocate
with
the
Father
,
&c.
And
hee
that
hath
this
hope
in
him
,
that
is
,
to
live
with
Christ
,
and
knowes
what
manner
of
love
the
Father
beares
us
,
purifies
himselfe
as
hee
is
pure
,
1.
Iohn
3.
1
,
2
,
3.
If
there
were
no
more
but
selfe-love
in
a
man
,
it
were
then
no
wonder
if
he
doth
abuse
it
.
For
selfe-love
,
where
the
love
of
God
is
wanting
,
is
unthankfull
and
ungratefull
,
willing
to
take
all
the
love
and
kindnesse
which
is
afforded
,
and
abuse
it
,
and
work
upon
it
for
its
owne
advantage
;
and
it
is
true
also
that
because
wee
have
too
much
of
this
principle
unmortified
in
us
,
therefore
God
trusteth
so
few
with
much
assurance
,
because
they
would
abuse
it
.
But
where
true
love
to
God
is
seated
,
and
much
of
it
implanted
,
there
the
love
of
God
&
the
peace
of
God
doth
as
kindly
and
naturally
enkindle
and
enflame
and
set
it
awork
,
even
as
arguments
sutable
to
self-love
doe
work
upon
,
and
stirre
that
principle
.
For
grace
is
more
for
GOD
then
for
our selves
,
it
being
the
image
of
Gods
holinesse
,
whose
holinesse
consists
in
this
,
to
aime
at
himselfe
in
all
:
and
therefore
when
Gods
free
grace
towards
a
man
is
revealed
,
it
raiseth
him
up
to
higher
straines
of
love
to
God
,
and
hatred
of
sin
.
And
therefore
it
is
observable
,
Psa.
51.
12.
that
David
when
he
prayes
for
the
restoring
of
the
joy
of
his
salvation
,
hee
prayes
not
simply
for
it
,
or
alone
,
but
withall
prayes
for
a
free
spirit
,
Establish
me
with
thy
free
spirit
:
that
is
a
spirit
of
ingenuity
,
which
is
kindly
,
sweetly
and
freely
wrought
upon
:
therefore
when
we
have
a
free
spirit
wrought
in
us
,
then
that
free
love
that
is
in
God
towards
us
will
worke
most
kindly
upon
it
,
and
constraines
us
to
love
him
that
loved
us
first
.
The
love
of
Christ
constrains
us
,
2.
Cor.
5.
14.
Because
we
thus
judge
,
that
if
Christ
died
for
all
,
then
they
which
live
should
not
live
unto
themselves
but
unto
him
that
died
for
them
:
S.
Paul
gives
the
reason
,
why
this
love
of
Christ
did
thus
constraine
him
,
because
hee
did
thus
judge
,
that
is
,
this
consideration
of
Christs
love
,
hee
having
a
principle
of
love
in
his
heart
to
Christ
,
hee
found
to
be
a
powerfull
prevailing
reason
to
perswade
him
to
live
to
Christ
.
Having
a
new
judgement
hee
saw
force
and
strength
in
the
argument
.
And
so
shall
we
if
we
thus
judge
,
and
it
will
have
this
naturall
consequence
as
naturally
to
follow
upon
it
in
our
hearts
,
as
any
reason
in
any
other
kinde
hath
,
that
is
brought
to
enforce
any
other
conclusion
.
And
therefore
as
the
minde
is
constrained
(
as
it
were
)
to
assent
to
a
truth
proved
by
force
of
reason
,
that
if
you
grant
this
,
then
this
or
that
will
follow
:
so
because
we
judge
this
reasonable
by
an
argument
drawne
out
of
loves
Topicks
,
that
if
Christ
died
for
all
,
who
otherwise
must
themselues
have
died
,
that
then
they
should
live
to
him
,
this
will
constraine
us
to
love
him
,
and
live
to
him
.
Amor
Dei
est
extaticus
,
nec
se
sinit
esse
sui
luris
.
THis
Text
and
admonition
here
gives
a
ust
occasion
to
consider
a
little
of
that
so
often
questioned
case
of
Conscience
concerning
relapses
of
Gods
Children
into
the
same
sinnes
and
folly
againe
,
The
case
of
relapsing
into
the
same
sinne
after
peace
spoken
,
resolved
.
and
whether
after
peace
spoken
,
Gods
people
may
returne
againe
to
folly
.
Some
have
held
,
that
a
man
after
a
second
repentance
could
not
fall
into
the
same
sinne
again
:
others
if
he
did
,
it
excluded
him
from
mercy
for
time
to
come
.
For
the
comfort
of
some
poore
soules
whose
case
and
tentation
this
may
be
,
I
will
speake
somewhat
though
sparingly
and
with
caution
.
1.
The
Scripture
no
where
excludeth
those
from
the
state
of
grace
,
or
barrs
mercy
from
those
,
that
have
relapsed
into
the
same
sinne
,
especially
so
long
as
in
regard
of
the
manner
of
their
sinning
it
be
but
folly
,
not
wickednesse
or
wilfull
sinning
,
that
is
,
rather
proceeding
out
of
errour
of
understanding
,
and
heat
,
and
impetuousnesse
of
foolish
affections
,
then
obstinacie
and
malice
in
the
will
,
and
with
despite
of
the
Spirit
of
grace
,
Heb.
10.
27.
Yea
:
2.
In
Scripture
wee
meet
with
such
passages
and
promises
,
as
may
undoubtedly
uphold
any
soule
,
that
hath
so
fallen
after
peace
received
,
into
the
same
sinne
,
and
preserve
him
from
apprehending
himselfe
excluded
therefore
from
mercy
and
the
state
of
grace
:
As
Hosea
14.
4.
I
will
heale
their
backslidings
,
I
will
love
them
freely
;
unlesse
they
had
fallen
after
repenting
&
former
healing
,
it
could
not
have
been
called
backsliding
,
and
yet
this
hee
promises
to
heale
,
&
withall
shewes
the
ground
that
mooved
him
to
it
,
his
loving
them
freely
:
for
if
in
any
thing
his
free
love
is
shewne
to
any
of
his
children
and
drawne
out
,
it
is
in
healing
againe
such
a
backsliding
soule
after
recovery
and
peace
given
.
For
the
falling
into
the
same
sinne
,
which
hath
been
repented
of
and
healed
,
provokes
God
more
then
a
thousand
other
acts
of
sinnes
formerly
committed
though
of
the
same
kind
.
And
therein
also
to
shew
his
free
love
,
that
he
can
pardon
even
the
abuse
of
love
it selfe
,
he
leaves
some
thus
to
sinne
after
his
love
shed
abroad
in
their
hearts
.
Some
hee
shewes
his
free
love
unto
,
in
keeping
them
from
sinning
,
others
in
pardoning
them
,
and
giving
them
repentance
:
they
are
but
severall
wayes
of
drawing
it
forth
;
so
that
if
in
any
thing
,
herein
his
free-love
is
shewne
,
for
if
it
were
not
free
,
it
would
never
endure
it selfe
to
bee
abused
.
And
likewise
the
sure
mercies
of
David
are
then
showne
,
when
God
multiplies
to
pardon
:
so
Esay
55.
3.
having
mentioned
the
promise
of
the
sure
mercies
of
David
,
He
promises
to
multiply
to
pardon
,
as
it
is
in
the
Originall
verse
7
:
which
are
thus
joined
,
both
because
the
surenesse
of
his
Covenant
,
is
therein
shewne
,
and
because
wee
might
haply
multiply
to
sinne
;
and
at
least
it
supposeth
the
possibility
of
it
againe
.
God
likewise
runs
upon
such
a
supposition
in
that
expression
of
his
,
to
his
owne
people
,
Iere.
3.
1
,
2.
They
say
if
a
man
put
away
his
wife
,
and
shee
becomes
another
mans
,
shall
not
the
Land
be
greatly
polluted
?
but
thou
hast
played
the
harlot
with
many
lovers
,
yet
returne
againe
to
me
,
saith
the
Lord
.
Hee
speakes
to
her
as
to
one
,
had
been
his
Wife
,
who
though
shee
had
not
been
put
away
by
him
,
but
had
put
away
her selfe
and
run
away
,
not
once
but
often
,
and
that
with
many
lovers
,
and
sometimes
in
the
midst
of
her
whoredomes
,
had
come
in
and
made
challenge
of
his
former
love
and
pleaded
his
former
mercy
to
her
,
and
yet
fallen
back
againe
verse
4.
5.
(
where
he
adds
,
Wilt
thou
not
from
this
time
cry
,
My
Father
,
and
thou
art
the
guide
of
my
youth
,
that
is
,
I
know
sayes
God
,
you
will
come
now
and
cry
as
heretofore
you
have
done
and
say
,
Oh
thou
art
my
Father
and
my
Husband
,
and
confidently
still
claim
an
interest
in
me
upon
my
former
kindnesse
,
and
yet
doe
as
evill
as
you
can
,
for
you
cannot
doe
worse
then
thus
to
abuse
my
love
)
yet
for
all
this
at
the
12.
verse
,
Returne
thou
backsliding
Israel
,
saith
the
Lord
,
for
I
am
married
to
you
,
verse
14.
That
which
hee
doth
thus
to
a
nation
,
hee
may
doe
to
a
particular
man
who
is
his
child
.
Againe
,
3.
There
are
not
altogether
examples
wanting
for
this
.
Examp.
1
1.
Wee
finde
Sampson
a
godly
man
(
whom
yet
wee
would
scarce
have
thought
such
but
that
we
find
his
name
in
the
list
of
those
Worthies
,
Heb.
11.
)
ensnared
with
a
Philistine
woman
against
the
counsel
of
his
parents
,
Iudg.
14.
3.
who
clearely
laid
open
his
sinne
to
him
,
and
hee
was
in
the
event
reprooved
for
his
folly
,
for
his
wife
deceived
him
,
told
his
riddle
to
his
enemies
which
hee
in
the
end
perceived
,
and
further
to
reproove
him
,
in
the
issue
shee
was
given
away
to
another
,
verse
16
,
17
,
20
from
all
which
passages
of
reproofe
,
an
holy
man
that
had
his
eyes
in
his
head
,
could
not
but
see
his
errour
;
and
yet
againe
a
long
while
after
this
,
(
twenty
yeres
after
,
Iudg.
15.
20.
(
when
certainely
ere
that
hee
had
repented
of
this
his
sinne
,
for
which
his
parents
before
,
and
after
,
God
so
clearely
did
rebuke
him
,
)
hee
went
to
Gaza
,
Iudg.
16.
verse
1.
and
saw
a
harlot
and
went
into
her
,
and
there
scaped
narrowly
with
his
life
at
midnight
,
And
verse
4.
After
that
also
it
came
to
passe
hee
fell
in
love
with
another
,
as
bad
as
any
of
the
former
,
Dalilah
,
who
was
his
ruine
.
But
his
returning
thus
to
folly
cost
him
deare
,
for
in
the
end
he
was
taken
as
a
Captive
to
the
Philistims
his
enemies
,
&
that
through
her
false-hood
,
deprived
of
his
strength
he
had
spent
upon
these
women
,
had
his
eyes
those
betraying
lights
put
out
,
that
had
ensnared
him
,
and
himselfe
made
a
foole
of
,
to
make
his
enemies
sport
.
So
as
no
child
of
God
can
take
any
great
encouragement
thus
to
returne
to
folly
,
for
the
future
,
by
his
example
,
though
comfort
they
may
have
therefrom
in
case
they
have
returned
for
the
time
past
.
2.
Another
example
may
be
that
of
Ieboshaphat
who
commited
a
great
sinne
in
joyning
with
Ahab
that
wicked
King
that
sold
himselfe
to
worke
wickednesse
,
2.
Chron.
18.
1
,
2
,
3.
and
hee
was
foretold
what
would
bee
the
successe
of
that
confederacy
and
journey
by
Michaiah
before
he
went
with
him
to
battell
,
and
after
in
the
battell
it selfe
,
where
hee
hardly
escaped
with
his
life
,
and
by
an
extraordinary
providence
at
his
prayer
was
delivered
,
verse
31
,
32.
and
as
if
that
were
not
sufficient
,
God
sends
another
Prophet
to
him
,
Chap.
19.
2.
who
with
open
mouth
reproves
him
and
discovers
to
him
his
sinne
,
Shouldest
thou
helpe
the
ungodlie
,
and
love
them
that
hate
the
Lord
?
therefore
is
wrath
upon
thee
from
before
the
Lord
:
which
message
to
so
good
a
man
doubtlesse
was
not
in
vaine
,
but
humbled
him
for
that
his
sin
,
and
wrought
repentance
in
him
to
avert
that
wrath
.
And
yet
after
that
great
and
miraculous
deliverance
of
him
and
his
people
,
Chap.
20.
we
finde
him
relapsing
into
the
same
sin
ver.
35.
After
this
did
Iehoshaphat
joyne
himselfe
with
Ahaziah
King
of
Israel
who
did
very
wickedly
,
and
he
joyned
himselfe
with
him
to
make
ships
to
goe
to
Tarshish
:
which
another
Prophet
in
like
manner
reprooveth
,
and
likewise
God
himselfe
rebuked
by
the
like
ill
successe
of
that
league
to
the
former
,
the
ships
were
broken
,
verse
37.
3
Saint
Peter
a
man
,
who
seemed
by
other
of
his
cariages
,
bold
enough
,
was
yet
three
severall
times
surprized
with
base
feare
:
once
when
hee
tempted
Christ
,
not
to
hazard
himselfe
at
Ierusalem
,
where
Christ
had
told
him
,
that
he
was
to
suffer
:
Matth.
16.
21
,
22
,
23.
Master
(
sayes
hee
)
spare
thy selfe
:
upon
which
speach
Christ
calls
him
,
Satan
,
rebuketh
him
more
sharply
,
then
at
any
other
time
,
for
which
surely
there
was
a
more
then
ordinary
cause
.
Saint
Peter
thought
that
if
his
Master
should
suffer
at
Jerusalem
,
that
himselfe
,
and
the
rest
should
not
be
safe
:
That
speech
therefore
proceeded
from
feare
,
and
therefore
Christ
doth
immediately
thereupon
call
for
selfe
deniall
,
and
taking
up
the
Crosse
,
verse
24.
And
this
was
immediately
after
peace
spoken
,
verse
16
,
17
,
18.
CHRIST
had
never
more
comfortably
given
testimony
to
Saint
Peter
,
and
his
faith
,
then
there
.
Yet
againe
,
after
this
Christ
had
him
up
into
the
Mount
and
transfigured
himselfe
,
to
hearten
him
against
that
tryall
to
come
,
which
made
him
so
confident
;
yet
then
hee
denied
him
,
at
his
arraignment
:
when
againe
Christ
immediatly
upon
that
lookt
back
upon
him
with
so
sweet
a
looke
as
broke
his
heart
for
this
his
folly
;
and
so
he
returned
againe
,
and
it
cost
him
many
a
tear
;
and
Christ
after
the
Resurrection
,
owned
him
againe
,
more
then
any
of
the
rest
,
bad
them
that
first
met
him
,
Goe
tell
Peter
,
Hee
mentions
him
by
name
,
and
in
especiall
,
goe
tell
him
the
first
newes
of
it
:
and
then
also
hee
asked
him
,
Peter
,
lovest
thou
me
?
and
hee
said
,
Lord
,
thou
knowest
I
love
thee
:
as
if
he
had
said
,
Though
I
have
played
the
wretch
,
yet
I
love
thee
:
upon
this
,
though
hee
grew
more
bold
,
Acts
4.
13.
yet
Gal.
2.
11
,
12.
we
finde
him
falling
into
the
grudgings
of
the
same
disease
,
which
cast
him
into
another
fitt
,
hee
dissembled
,
fearing
them
of
the
Circumcision
:
this
was
a
spice
of
the
former
sinne
,
though
not
so
grosse
;
and
though
the
outward
acts
in
these
sinnes
were
divers
in
their
occasions
,
yet
they
were
all
acts
and
buds
of
the
same
root
of
bitternesse
;
and
may
as
well
bee
called
sins
of
the
same
kind
,
as
the
committing
differing
acts
of
uncleannesse
,
are
reckoned
falling
into
the
same
sinne
.
In
the
fourth
place
,
if
the
Scriptures
had
beene
utterly
silent
in
examples
,
yet
reason
consonant
to
other
principles
,
and
grounds
of
Divinity
,
and
of
the
Scriptures
might
perswade
the
same
.
Reas.
1
1.
If
hee
may
after
the
most
serious
,
and
through
repentance
fall
againe
,
into
as
grievous
a
sinne
of
another
kind
,
and
returne
:
why
not
into
the
same
againe
?
I
confesse
there
is
some
disparity
,
which
might
make
him
more
averse
,
and
set
him
in
some
more
remotenesse
,
from
the
same
sinne
he
hath
particularly
repented
of
,
then
another
;
which
shall
bee
considered
in
its
place
.
Yet
,
the
difference
,
cannot
bee
supposed
such
,
as
should
make
the
one
possible
,
and
not
the
other
:
all
true
repentance
working
the
heart
,
to
an
abominating
every
sinne
,
as
well
as
any
;
and
therefore
if
it
were
true
,
it
was
for
that
particular
sinne
,
as
sin
;
and
then
it
would
worke
the
like
against
all
,
and
every
sinne
,
according
to
the
measure
of
the
sinfulnesse
;
and
though
it
may
,
and
doth
worke
a
more
keen
,
and
speciall
hatred
against
that
particular
sin
,
a
man
hath
beene
most
stung
with
,
yet
still
,
this
is
but
so
farre
,
as
this
aggravation
,
(
to
fall
into
the
same
sinne
againe
,
)
may
cause
such
a
relapse
,
to
bee
more
sinfull
then
another
sinne
:
and
so
farre
,
and
upon
that
ground
he
is
,
and
may
bee
more
set
and
strengthened
against
it
,
then
against
another
sinne
.
But
then
,
if
the
supposition
fall
upon
another
grosse
sinne
,
never
before
committed
,
the
sole
and
single
act
of
which
,
other
circumstances
make
as
heynous
,
even
as
this
reiterated
act
of
a
sinne
formerly
committed
,
can
be
;
then
the
one
is
equally
as
possible
as
the
other
.
But
however
yet
still
the
difference
,
is
but
in
degrees
;
namely
in
that
the
heart
is
elongated
a
degree
,
or
so
,
further
from
that
sinne
formerly
committed
,
then
any
other
:
which
will
not
therefore
so
vary
the
case
,
(
as
magis
&
minus
doe
not
)
that
it
should
bee
made
impossible
to
fall
into
the
one
,
and
not
into
the
other
.
Reas.
2
2.
Reason
:
If
he
may
fall
into
some
grosse
sin
,
which
at
first
conversion
,
hee
did
above
all
other
humble
himselfe
for
;
and
yet
,
that
same
initiall
repentance
,
did
not
put
him
into
such
an
impossibility
of
falling
into
that
sinne
againe
:
Why
then
should
a
renewed
act
of
repentance
for
the
same
,
or
for
some
other
reiterated
sin
,
be
supposed
to
have
such
vertue
in
it
,
as
to
make
him
shot-free
for
ever
,
from
the
same
fiery
dart
againe
?
Reas.
3
Againe
thirdly
:
Let
it
be
considered
,
from
whence
it
should
be
,
that
a
renewed
,
or
indeed
any
act
of
true
repentance
,
though
never
so
great
,
and
intense
,
should
have
such
a
transcendent
,
eternall
,
and
invincible
vertue
in
it
,
and
priviledge
annexed
to
it
;
for
how
is
it
,
that
repentance
doth
strengthen
us
against
sinne
,
but
by
restoring
the
decayed
frame
of
Grace
,
to
a
better
constitution
and
greater
degree
of
strength
then
before
;
and
by
raising
it
,
above
a
mans
lusts
,
and
above
that
lust
,
more
then
all
other
?
as
in
David
,
when
hee
prayed
,
Create
in
me
a
cleane
heart
,
which
,
through
his
sinne
of
uncleannesse
,
was
in
an
especiall
manner
,
defiled
with
a
pronenesse
to
that
sin
:
But
yet
withall
remember
,
that
,
that
new
frame
of
heart
,
&
strength
gotten
by
that
renewed
repentance
,
and
that
augmentation
,
and
increase
of
hatred
against
,
and
abominating
that
sinne
wrought
by
it
,
is
all
but
a
creature
;
as
grace
,
and
every
new
degree
of
Grace
is
:
and
therefore
for
preserving
us
,
hath
in
it selfe
but
the
power
,
and
force
of
a
created
habit
,
which
may
bee
prevailed
against
,
by
the
sin
that
is
in
us
;
and
can
no
more
,
nay
much
lesse
put
us
into
a
state
of
confirmation
against
any
particular
sin
,
then
the
grace
of
the
Angels
could
of
it selfe
confirme
them
in
a
state
against
all
sinne
.
And
as
for
the
impression
of
that
bitternesse
,
which
in
our
repentance
for
that
sin
fallen
into
,
was
made
upon
our
hearts
:
that
also
can
bee
supposed
to
have
but
the
like
force
upon
our
spirits
,
that
the
impression
of
joy
unspeakable
and
glorious
,
hath
upon
the
heart
in
those
heavenly
raptures
,
which
beleevers
sometimes
enjoy
;
yea
and
the
latter
of
these
will
easily
be
supposed
to
be
of
the
greater
efficacie
of
the
two
;
and
both
but
creatures
:
Now
those
ravishing
joyes
,
are
not
yet
such
immortall
and
everlastingly
quickning
cordialls
,
that
put
such
spirits
into
a
man
,
as
to
preserve
him
from
swounds
,
and
faintings
of
spirit
for
ever
:
and
though
,
whilst
they
abide
and
are
present
to
the
heart
,
they
do
then
raise
it
above
all
thing
here
below
:
yet
when
a
man
hath
beene
a
while
off
from
that
Mount
,
and
hath
conversed
a
while
with
things
here
againe
below
;
then
that
lustre
weares
away
,
as
the
glory
that
shined
in
Moses
face
did
:
and
after
a
while
,
the
sense
and
present
tast
of
those
joyes
weares
out
;
and
when
that
is
gone
,
the
bare
remembrance
of
them
which
is
left
,
hath
not
in
their
absence
,
such
an
infallible
,
though
a
great
efficacy
to
preserve
his
minde
in
an
everlasting
disrelishing
former
delights
;
but
that
hee
may
,
and
often
doth
fall
in
love
againe
too
too
much
with
them
:
although
indeed
whilst
the
present
sense
of
them
did
abide
upon
the
heart
,
it
abstracted
the
minde
from
all
things
here
below
.
And
hence
a
man
is
apt
to
fall
from
his
first
love
,
Rev.
2.
and
from
that
high
esteeme
of
spirituall
things
;
as
the
Galathians
,
Gal.
4.
15.
Where
is
the
blessednesse
you
spake
of
,
sayes
Saint
Paul
to
them
?
therefore
answerably
the
remembrance
of
the
bitternesse
of
any
sin
felt
in
our
deepest
humiliations
,
is
much
lesse
able
to
preserve
a
man
,
nor
is
the
impression
and
dint
made
so
lasting
,
nor
the
scarres
and
wounds
of
conscience
continuing
for
ever
so
fresh
,
as
everlastingly
to
preserve
and
deterre
us
from
falling
into
the
same
sinne
againe
.
For
both
are
but
creatures
,
and
at
best
but
arguments
drawne
from
sense
,
and
experience
within
our selves
,
and
have
but
an
humane
created
power
which
is
not
alwayes
efficacious
;
especially
seeing
GOD
hath
ordained
us
to
live
by
saith
,
more
then
by
sense
,
for
faith
is
appointed
by
God
to
be
our
more
constant
keeper
,
1.
Pet.
1.
5.
We
are
kept
through
faith
unto
salvation
,
and
by
it
more
surely
and
more
constantly
then
by
impressions
of
joy
,
or
sorow
which
are
made
to
sense
:
and
yet
wee
are
not
kept
by
it
of
it selfe
,
but
by
the
power
of
God
:
so
then
,
wee
are
kept
by
the
power
of
God
as
the
principall
supporter
,
and
guardian
,
through
faith
as
the
instrumentall
,
and
by
it
rather
then
by
sense
or
any
other
grace
of
sorrow
or
repentance
;
because
faith
caries
the
heart
out
of
it selfe
,
and
commits
it selfe
wholly
into
the
hands
of
God
as
a
faithfull
Creator
(
who
is
the
strength
of
Israel
,
to
keepe
a
man
from
everie
evill
worke
,
)
as
not
being
able
to
secure
it selfe
against
any
sin
through
the
power
of
any
fortification
,
or
strength
that
any
other
grace
or
degree
of
grace
hath
built
,
no
not
for
one
moment
;
and
therefore
is
as
dependant
upon
God
after
a
fall
,
and
a
renewed
repentance
out
of
it
,
yea
and
more
then
before
hee
fell
,
and
his
owne
wofull
experience
hath
reason
to
make
him
so
.
The
like
instance
to
illustrate
the
truth
of
this
wee
may
draw
from
the
assurance
of
faith
it selfe
.
For
even
the
assurance
of
faith
it selfe
,
(
which
is
an
act
properly
belonging
to
that
grace
,
called
therefore
the
assurance
of
faith
,
Heb.
10.
22.
)
which
doth
strengthen
us
as
much
against
doubting
when
it
is
joyned
with
joy
unspeakable
and
glorious
,
as
repentance
can
do
against
any
other
sinne
:
and
whilest
it
is
upon
us
,
in
the
strength
of
it
a
beleever
is
apt
to
thinke
himselfe
armed
and
strengthened
,
and
so
establisht
,
as
that
hee
shall
never
question
Gods
love
any
more
,
or
the
pardon
of
his
sinnes
:
and
yet
,
experience
shewes
it
,
that
the
guilt
of
sinne
prevailes
sometimes
againe
,
after
this
,
and
the
same
doubts
arise
,
and
prevaile
as
much
as
ever
;
neither
will
the
remembrance
of
the
former
assurance
be
alwayes
of
force
enough
to
resist
them
;
for
hee
may
come
to
question
that
assurance
it selfe
also
;
and
so
forget
that
hee
was
purged
from
his
old
sinnes
.
And
if
the
guilt
of
sin
prevaile
in
the
Conscience
againe
,
against
such
a
renewed
and
setled
act
of
faith
,
why
may
not
the
power
of
a
lust
prevaile
in
the
members
,
after
a
renewed
act
of
repentance
?
Reas.
4
4.
If
it
be
said
,
that
a
renewed
act
of
thorow
repentance
doth
keepe
a
man
,
not
by
any
peculiar
vertue
in
it selfe
alone
,
but
by
the
power
of
God
concurrent
with
it
:
Then
I
demand
to
see
the
promise
wherin
God
hath
infallibly
obliged
and
ingaged
his
power
,
upon
such
a
renewed
act
of
repentance
,
to
preserve
from
falling
into
that
sinne
of
all
other
for
ever
;
without
which
no
man
in
faith
can
affirme
it
;
and
without
which
there
is
an
it
may
bee
,
and
a
supposition
of
such
a
possibility
,
as
sometime
falleth
out
,
and
is
reduced
to
existence
.
GOD
indeed
hath
said
,
that
if
we
fall
,
hee
will
put
,
under
his
hand
,
to
breake
that
fall
that
it
shall
not
ruine
us
;
but
not
so
to
keep
us
in
his
hands
,
as
we
shall
bee
out
of
danger
of
falling
againe
.
A
renewed
act
of
repentance
is
indeed
an
ordinance
sanctified
to
preserve
a
man
;
yet
,
but
in
the
same
maner
that
other
ordinances
are
,
as
Prayer
,
and
the
word
preacht
,
and
admonition
,
&c.
with
which
GOD
doth
not
alwayes
so
infallibly
cooperate
,
as
efficaciously
to
worke
alwayes
that
which
they
serve
to
.
5.
If
there
were
not
such
a
possibility
,
as
might
and
doth
sometimes
fall
out
;
then
every
regenerate
man
,
after
such
a
renewed
act
of
repentance
,
might
secure
himselfe
against
the
committing
that
grosse
act
againe
for
ever
;
but
so
he
can
never
doe
against
any
particular
act
of
sinne
,
but
that
sinne
against
the
Holy
Ghost
.
Saint
Paul
therefore
exhorts
,
when
a
brother
is
fallen
into
a
sinne
,
to
restore
such
an
one
with
the
spirit
of
meekenesse
;
upon
this
consideration
,
considering
thy selfe
,
lest
thou
also
bee
tempted
;
and
hee
layes
the
exhortation
upon
those
who
are
most
spirituall
;
Yee
that
are
spirituall
,
refore
such
an
one
,
considering
thy selfe
lest
thou
also
be
tempted
,
Gal.
6.
1.
so
as
hee
speakes
of
such
,
as
have
their
hearts
raised
up
to
the
best
frame
,
through
the
most
deepe
,
and
serious
repentance
:
and
now
wee
will
suppose
one
,
that
hath
formerly
fallen
himselfe
into
the
same
sinne
,
which
another
is
fallen
into
,
but
not
yet
restored
,
but
himselfe
is
returned
by
repentance
out
of
it
:
(
for
indeed
,
such
a
spirituall
man
,
is
of
all
other
like
to
bee
the
meekest
bone-setter
of
a
man
fallen
,
)
&
even
such
doth
Saint
Paul
exhort
to
consider
,
that
themselves
may
for
the
time
to
come
,
be
also
or
in
like
manner
tempted
,
that
is
,
fall
as
this
man
fell
;
and
therefore
so
bee
tempted
as
to
fall
into
the
same
sinne
againe
,
that
he
was
fallen
into
.
And
if
any
man
could
bee
secure
from
the
like
fall
againe
,
hee
had
beene
out
of
the
reach
of
this
exhortation
to
this
duty
upon
that
ground
mentioned
,
as
not
capable
of
it
.
But
the
Holy
Ghost
hath
else
where
,
1.
Cor.
10.
13.
told
us
,
that
there
is
no
tentation
which
is
common
to
man
,
but
is
incident
to
befall
any
man
,
at
any
time
;
and
therefore
verse
12
,
exhorts
him
that
standeth
,
to
take
heed
lest
be
fall
:
indeed
,
that
temptation
which
is
common
to
Devils
with
men
,
the
sinne
of
finall
despaire
,
and
against
the
holy
Ghost
,
&c.
a
regenerate
man
may
through
the
grace
of
Christ
,
secure
himselfe
against
:
but
,
all
such
sinnes
as
are
common
to
man
,
from
these
or
any
of
them
,
no
man
in
any
state
,
can
without
an
extraordinary
revelation
,
secure
himselfe
from
the
commission
of
.
Onely
I
adde
these
Cautions
concerning
this
case
.
Caution
1
1.
There
are
two
sorts
of
corruptions
.
First
,
more
grosse
corruptions
,
which
Saint
Peter
calls
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
defilements
of
the
world
,
2.
Pet.
2.
20.
they
being
the
common
mire
,
or
kennell
,
wherein
the
uncleane
swine
of
this
world
wallow
,
and
which
the
Apostle
calls
such
workes
of
the
flesh
as
are
manifest
,
Gal.
5.
19.
even
to
the
light
of
Nature
;
such
as
are
adultery
,
fornication
,
drunkennesse
,
&c.
and
by
those
two
expressions
doe
they
distinguish
them
from
a
sort
of
more
spirituall
and
refined
lusts
.
For
secondly
,
there
are
corruptions
more
spirituall
,
as
pride
,
secret
love
of
the
world
.
Now
,
for
those
grosse
corruptions
,
which
are
contrary
,
even
to
common
honesty
,
and
(
to
use
Iobs
phrase
)
are
punisht
by
the
Iudges
,
31.
Iob
11.
which
profane
men
wallow
in
,
a
godly
man
hath
more
strength
against
them
,
so
as
it
is
not
so
ordinary
for
him
to
bee
entangled
againe
and
againe
with
these
;
for
where
but
morall
principles
are
,
these
are
abstained
from
,
as
we
see
in
the
Pharisee
,
I
am
no
adulterer
,
&c.
therefore
,
where
grace
is
,
much
more
.
And
some
sinnes
are
more
opposite
to
the
spirit
of
holinesse
,
and
lesse
compatible
with
grace
,
as
uncleanesse
,
of
which
Saint
Paul
sayes
,
God
hath
not
called
us
to
uncleanesse
,
but
to
holinesse
,
1
Thes.
4.
7.
it
is
in
an
especiall
manner
,
there
opposed
to
holinesse
:
and
such
as
these
are
works
of
the
flesh
which
are
manifest
,
even
to
Nature
,
to
civill
men
:
and
therefore
when
they
are
often
fallen
into
,
they
doe
manifest
,
that
the
heart
is
but
flesh
.
And
although
the
limits
,
how
seldome
or
how
often
,
cannot
bee
set
concerning
relapses
into
these
,
or
any
sinnes
;
yet
,
in
an
ordinary
course
it
may
be
said
,
that
few
godly
men
fall
into
such
sinnes
againe
and
againe
:
God
keepes
them
from
such
in
an
ordinary
providence
,
that
scandalls
should
not
arise
:
they
being
sinnes
which
all
the
world
takes
notice
of
.
But
those
other
sinnes
of
rash
anger
,
and
love
of
the
world
,
and
spirituall
pride
,
&c.
these
being
lesse
manifest
,
and
sitting
more
close
to
our
spirits
,
godly
men
are
more
subject
unto
.
Yet
secondly
:
we
must
againe
distinguish
.
1.
There
are
the
inward
lustings
to
those
outward
acts
:
now
,
though
grace
weakeneth
the
very
lustings
within
,
yet
,
takes
them
not
wholly
away
:
The
spirit
that
is
in
us
,
(
that
is
,
)
in
us
Saints
,
sayes
S.
Iames
,
lusteth
to
envy
:
and
as
to
envy
,
so
to
all
other
sinnes
.
And
secondly
,
there
are
the
outward
grosse
acts
of
such
sins
;
and
there
in
the
weaknesse
of
sin
in
a
regenerate
man
,
and
strength
of
grace
shewes
it selfe
most
in
preferving
from
them
:
for
,
as
to
will
is
present
with
me
saies
S.
Paul
to
will
what
is
good
,
yet
how
to
performe
it
I
am
not
able
,
Rom.
7.
18.
So
on
the
contrary
,
to
lust
the
heart
may
bee
ready
,
and
lust
may
soone
rise
up
in
rebellion
,
but
when
it
should
come
to
the
act
,
there
is
a
weaknesse
discovered
;
they
come
to
the
birth
,
and
want
strength
often
to
bring
forth
;
the
contrary
lusting
and
prevailing
of
grace
being
then
seene
and
discovering
it selfe
:
that
it
fareth
with
a
regenerate
man
in
this
case
often
as
with
a
man
that
is
deadly
wounded
,
who
riseth
up
to
strike
his
enemy
,
and
thinkes
to
runne
him
thorow
,
but
sinks
downe
againe
,
medio
conatu
,
when
his
sword
is
at
his
enemies
breast
,
through
a
deficiency
of
spirits
;
or
as
a
man
in
a
Palsie
,
or
the
Gout
,
who
thinks
hee
is
able
to
walke
,
til
he
comes
to
try
,
and
then
he
finds
a
weaknesse
which
makes
him
fall
backe
againe
:
Thus
,
even
when
the
whole
forces
of
lusts
are
mustred
up
,
yet
the
weapons
fall
out
of
their
hands
.
Humours
in
a
healthfull
constitution
,
may
stirre
,
and
boake
in
the
stomacke
,
when
yet
they
come
not
up
,
nor
prevaile
unto
vomiting
.
In
that
place
afore
named
,
Gal.
5.
the
Apostle
seemes
not
to
deny
but
that
in
the
most
regenerate
,
lustings
may
arise
,
for
the
flesh
(
sayes
he
)
lusteth
against
the
spirit
,
ver.
17.
but
yet
,
as
for
outward
acts
,
he
tels
them
,
verse
16.
That
if
they
walke
in
the
spirit
,
that
is
,
in
the
prevalency
of
the
spirit
,
keeping
up
a
holy
frame
of
heart
above
the
flesh
,
that
then
yee
shall
not
fulfill
the
lusts
of
the
flesh
:
for
that
frame
of
heart
so
kept
up
,
will
hinder
the
outward
fulfilling
of
the
lust
;
which
is
never
done
till
flesh
and
corruption
is
actually
raised
above
the
spirit
,
&
gets
more
voyces
to
carry
it
;
till
the
spirit
be
under
hatches
,
and
the
flesh
above
,
and
so
steeres
the
helme
:
otherwise
the
lusting
of
the
spirit
against
the
flesh
,
will
hinder
the
outward
doing
,
and
fulfilling
of
a
lust
.
For
the
reason
hee
gives
,
verse
17.
so
as
you
cannot
doe
what
you
would
,
implyes
,
that
not
onely
lustings
,
which
arise
without
consent
,
may
be
in
such
a
man
but
further
,
much
of
the
will
may
bee
wonne
to
consent
to
them
,
to
like
them
;
when
yet
there
is
not
strength
enough
to
carry
it
on
to
the
outward
act
;
you
cannot
doe
what
you
would
.
And
what
those
works
of
the
flesh
are
,
which
are
manifest
workes
of
the
flesh
,
and
which
Christians
whilst
they
walke
in
the
Spirit
fulfill
not
,
hee
mentions
and
reckons
up
in
the
following
words
.
And
this
is
the
more
ordinary
frame
of
a
Christians
heart
;
for
verse
24.
(
sayes
hee
)
they
that
are
Christs
have
crucified
the
affections
and
lusts
,
that
is
,
so
farre
,
as
not
to
fulfill
them
.
3.
He
may
more
easily
fall
into
a
grosse
sinne
of
another
kinde
,
then
into
the
same
after
speciall
repentance
for
it
,
and
peace
spoken
in
the
pardon
of
it
.
Because
true
repentance
especially
fortifies
the
heart
against
that
sin
which
a
man
hath
most
repented
him
of
;
and
sincerity
lies
more
in
watching
over
that
sinne
then
any
other
:
so
sayes
David
,
Psal.
18.
I
was
upright
,
and
kept
my selfe
from
mine
iniquity
,
that
especiall
sinne
which
was
eminently
his
sinne
.
A
mans
arme
that
hath
beene
broke
,
will
,
if
well
set
,
rather
breake
in
some
other
place
then
where
it
was
broke
at
the
first
.
Hence
sometimes
it
falls
out
,
that
that
which
was
a
godly
mans
bosome
sinne
before
conversion
,
continues
not
to
be
so
after
:
but
,
another
steps
up
in
the
roome
of
it
,
by
reason
that
hee
then
endeavoureth
to
wash
out
that
great
staine
,
most
;
and
spendeth
the
most
of
the
Fullers
sope
,
to
purge
himselfe
from
it
;
and
so
becomes
,
ever
after
,
most
watchfull
over
it
;
and
sets
in
this
his
weakest
place
,
the
strongest
garison
,
and
a
watch
,
to
prevent
the
enemy
.
And
,
as
an
act
of
some
presumptuous
sinne
,
though
it
inclines
the
heart
more
to
all
sinne
,
then
before
,
yet
,
especially
,
to
commit
that
kinde
of
sinne
againe
,
rather
then
any
other
:
so
on
the
contrary
,
is
it
in
a
sound
and
solemne
repentance
,
for
some
especiall
sinne
;
and
in
the
endeavouring
,
to
mortifie
some
especiall
member
of
the
body
of
sinne
:
(
to
mortifie
which
,
not
only
in
the
bulke
and
generall
,
but
also
particularly
and
apart
in
the
severall
members
of
it
,
the
Holy
Ghost
exhorts
,
Colos.
3.
5.
)
though
thereby
,
the
whole
habit
of
the
body
of
sinne
is
purged
and
weakned
,
yet
that
particular
sinne
which
we
aime
especially
to
have
mortified
,
is
through
Gods
blessing
more
subdued
then
any
other
.
We
see
Idolatry
,
was
the
sinne
which
the
people
of
Israel
relapsed
into
,
againe
and
againe
;
yet
when
they
were
once
throughly
humbled
by
the
Captivity
for
it
,
they
never
returned
to
it
,
of
all
sinnes
else
,
not
to
this
day
:
so
as
it
may
bee
said
,
as
was
foretold
,
haply
in
an
other
case
,
Ezek.
16.
43.
Thou
shalt
not
commit
this
lewdnesse
of
all
thy
abominations
:
Ionah
,
though
he
would
haply
never
runne
away
from
God
againe
,
after
his
Gaole
delivery
out
of
the
Whales
belly
;
yet
,
immediately
,
after
peace
spoken
to
his
heart
hee
falls
into
a
sin
of
another
kinde
;
into
a
passion
of
extreme
anger
and
peevishnesse
,
and
quarrelling
against
God
.
And
the
reason
of
this
especiall
tendernesse
to
fall
into
the
same
sinne
,
is
,
because
the
Conscience
lookes
upon
a
relapse
into
that
sinne
,
to
bee
more
hainous
,
then
into
any
other
sinne
of
another
kind
;
because
of
that
aggravation
of
it
,
which
thereby
would
staine
and
die
it
:
and
although
a
sinne
of
another
kind
shewes
the
variety
of
corruption
more
;
yet
,
this
is
more
against
the
power
and
worke
of
repentance
it selfe
,
which
was
particularly
exercised
about
that
sinne
:
and
also
breaks
,
and
dissolveth
all
bands
of
a
mans
vows
,
covenants
,
prayers
,
&c.
made
against
it
in
particular
,
and
so
is
made
more
grievous
.
And
this
wee
may
see
in
Ezraes
humbling
himselfe
for
that
great
sinne
of
the
people
,
in
joyning
themselves
in
marriage
with
the
people
of
the
land
,
when
hee
did
set
himselfe
to
humble
himselfe
for
them
,
together
with
those
that
feared
God
,
Chap.
9.
4.
What
an
hideous
apprehension
of
the
hainousnesse
of
that
sinne
,
if
they
should
again
fall
into
it
,
did
that
dayes
repentance
raise
his
heart
up
unto
?
as
appears
v.
14.
Should
we
againe
breake
thy
commandements
,
and
joyn
in
affinity
with
them
,
wouldst
thou
not
destroy
us
,
till
thou
hadst
consumed
us
,
and
till
there
was
no
escaping
?
Into
which
sinne
,
yet
,
the
people
did
againe
fall
,
after
they
had
repented
of
it
,
with
a
solemne
confession
and
promise
of
amendment
,
which
is
recorded
,
Chap.
10.
v.
11
,
12.
&c.
yet
they
returned
to
it
againe
the
second
time
,
as
wee
finde
in
Malachie
,
who
lived
the
last
of
the
Prophets
,
and
after
this
prayer
of
Ezra
.
For
Chap.
2.
12.
the
Prophet
sayes
,
An
abomination
is
committed
in
Ierusalem
,
for
Iuda
hath
marryed
the
daughter
of
a
strange
god
:
and
then
followes
the
aggravation
,
v.
13.
This
ye
have
done
again
,
that
is
,
the
second
time
,
and
in
that
respect
are
challenged
to
deale
treacherously
;
and
that
also
in
respect
they
had
repented
of
it
the
first
time
,
covering
the
Altar
with
teares
,
with
weeping
,
and
crying
out
,
as
Malachie
there
speakes
:
so
as
God
regardeth
not
your
offerings
any
more
.
And
therefore
also
Psal.
78.
40.
How
oft
did
they
(
saith
hee
,
as
aggravating
their
sins
)
by
murmuring
provoke
the
Lord
?
and
Numb.
14.
22.
God
reckons
up
,
and
mentions
the
times
of
their
sinning
,
how
often
they
had
thus
sinned
,
as
an
aggravation
of
them
,
They
have
tempted
me
these
ten
times
.
Caution
4
4.
He
may
fall
into
the
same
sinne
againe
and
againe
,
untill
hee
hath
recovered
himselfe
,
and
his
peace
fully
by
a
thorough
repentance
,
but
yet
seldome
after
.
Lot
committed
incest
two
nights
together
;
but
the
orifice
of
his
lust
,
was
not
yet
stopped
by
repentance
;
the
wound
was
not
closed
,
and
so
bled
againe
afresh
;
but
when
it
is
healed
once
,
and
the
heart
made
perfect
with
God
,
and
divorced
from
that
sinne
,
and
entred
into
Communion
with
God
againe
;
then
though
it
may
fall
out
,
yet
a
man
more
hardly
returnes
.
A
woman
that
is
gone
from
her
husband
may
play
the
whore
a
long
while
with
him
she
ran
away
withall
,
till
her
husband
fetches
her
again
:
but
to
run
often
away
,
after
receiving
again
,
is
intolerable
.
That
is
not
so
ordinary
in
Gods
childe
.
Caution
5
5.
Though
wee
can
hardly
set
limits
to
say
when
,
or
when
not
,
this
shall
fall
out
from
the
degrees
of
mens
repentings
:
as
that
if
they
have
such
or
such
a
degree
of
repentance
,
then
they
fall
no
more
:
yet
we
may
further
consider
a
difference
of
their
returnings
to
God
,
&
repentings
;
and
of
Gods
speaking
peace
.
1.
Of
their
Repentings
:
some
are
more
imperfect
,
and
but
as
it
were
thawings
of
the
minde
a
little
,
by
meanes
of
a
little
Sun-shine
of
Gods
love
:
some
,
are
more
thorow
and
deep
;
that
recover
a
man
,
and
put
him
into
a
sound
and
healthfull
estate
.
As
for
example
,
a
man
in
an
ague
hath
well
dayes
,
yet
his
fits
returne
,
and
it
may
be
they
leave
him
for
a
month
or
so
;
and
yet
they
take
him
againe
,
as
at
Spring
and
Autumne
;
which
is
because
all
this
while
his
body
is
not
thorowly
recovered
to
a
state
of
health
:
so
is
it
with
a
mans
heart
in
respect
of
his
lusts
;
though
he
may
have
many
well
dayes
,
wherein
hee
may
eate
his
meate
,
and
receive
sweetnesse
in
the
word
,
and
ordinances
:
yet
at
times
his
distempers
and
aguish
fits
returne
,
he
being
aguish
still
;
but
in
the
end
,
after
the
peace
of
God
hath
more
thoroughly
established
his
heart
,
he
attaines
to
some
setled
constant
victory
over
it
;
and
when
it
doth
not
prevaile
to
victory
,
such
aguish
fits
end
usually
in
consumptions
,
in
which
long
agues
often
end
:
as
in
Temporaries
,
in
whom
,
sinne
overcomming
GODS
striving
with
them
,
it
eates
all
good
beginnings
out
;
but
if
they
belong
to
GOD
,
then
usually
that
aguish
distemper
,
is
in
the
end
by
a
more
thorough
repentance
,
so
healed
,
as
that
they
attaine
to
more
victory
,
and
security
against
it
then
any
other
sinne
;
that
as
in
those
other
kind
of
tentations
,
it
often
falls
out
,
that
,
that
which
a
man
doubted
of
most
,
hee
comes
in
the
end
to
bee
most
assured
of
,
and
to
doubt
no
more
;
so
also
here
,
a
man
becomes
most
freed
from
that
sinne
,
hee
was
long
exercised
with
of
all
other
.
So
also
2.
For
Gods
dealings
with
his
,
there
is
much
difference
therein
to
bee
found
:
there
are
some
kinds
of
speaking
peace
by
God
,
and
meltings
of
the
heart
of
his
people
,
which
,
yet
are
not
of
that
force
as
to
overcome
,
but
wherein
God
doth
but
(
as
it
were
)
strive
with
them
;
which
strivings
doe
ever
and
anon
worke
their
hearts
to
a
repentance
,
and
that
true
,
and
serious
:
which
yet
is
not
so
deepe
,
and
thorough
,
nor
so
healing
the
heart
at
the
bottome
,
as
it
should
.
For
GOD
sometimes
useth
more
imperfect
kinde
of
strivings
,
even
with
his
own
children
,
about
some
particular
sinne
they
are
to
leave
,
which
doe
not
so
fully
,
at
first
prevaile
,
and
overcome
in
them
;
which
God
doth
,
to
let
them
see
the
running
issue
of
their
natures
,
how
grace
would
runne
out
at
it
,
Heb.
2.
1.
(
as
the
Apostle
speakes
)
and
overcome
grace
in
them
,
if
hee
should
let
it
alone
:
and
so
,
le
ts
out
upon
his
child
after
many
yeeres
some
lust
,
which
had
been
long
downe
,
which
puts
him
to
it
exceedingly
,
so
that
he
is
in
hazzard
to
bee
undone
,
and
is
put
into
feares
of
it
;
and
yet
God
visiteth
his
spirit
by
fits
,
and
per
intervalla
at
times
strives
with
him
;
and
though
hee
falls
,
yet
hee
puts
under
his
hand
,
and
gives
him
well
dayes
,
and
some
comfortable
visitations
;
yet
such
as
are
not
deep
enough
to
worke
him
fully
off
from
it
.
For
,
as
God
strives
with
wicked
men
,
so
he
sometimes
strives
with
his
own
also
;
which
may
seeme
to
bee
the
true
meaning
of
that
speech
,
Gen.
6.
where
,
having
mentioned
the
sinne
of
his
owne
children
,
ver.
2.
That
the
Sonnes
of
God
tooke
to
them
wives
of
that
wicked
seed
of
Cain
,
hee
sayes
,
My
Spirit
shall
not
alwayes
strive
with
man
,
for
that
[
he
also
]
is
but
flesh
:
Hee
meanes
not
this
,
of
all
mankinde
,
for
he
sayes
,
[
hee
also
]
is
but
flesh
:
now
,
with
what
other
creatures
,
doth
hee
joyne
them
in
this
comparison
,
but
with
others
of
the
sonnes
of
men
?
so
as
the
meaning
is
,
I
see
my
Children
,
that
they
also
are
corrupt
,
and
degenerate
as
well
as
the
rest
of
mankinde
,
and
my
Spirit
hath
striven
with
them
.
In
which
striving
,
GOD
lets
them
see
,
how
if
hee
did
not
in
the
end
,
shew
foorth
his
free
love
to
the
full
,
in
the
rescuing
of
them
,
and
healing
their
backsliding
,
they
would
bee
undone
:
so
as
,
in
the
end
,
through
his
grace
which
is
sufficient
,
they
obtaine
the
greatest
conquest
,
over
that
lust
of
any
other
;
when
the
heart
is
once
thoroughly
awakened
,
and
setled
in
a
thorow
peace
.
And
as
,
those
doubts
they
were
most
troubled
with
once
,
(
which
though
they
had
at
times
some
light
against
,
yet
by
fits
did
still
arise
)
are
yet
in
the
end
,
so
overcome
,
as
they
arise
no
more
,
but
they
enjoy
the
greatest
freedome
from
them
:
So
is
it
often
herein
.
And
these
strivings
to
not
overcomming
,
I
resemble
to
the
thawings
of
the
Ice
,
in
a
great
frost
,
as
when
in
the
day
time
,
the
Sunne
shines
,
and
in
the
Sunshine
it
thaweth
a
little
:
but
yet
,
so
as
at
night
,
or
in
the
shade
it
freezeth
;
when
sometimes
,
the
weather
also
begins
to
change
for
a
night
,
and
yet
falls
a
freeing
againe
:
so
here
,
there
is
not
such
a
thorow
shedding
abroad
the
love
of
God
in
the
heart
,
as
should
make
a
thorow
generall
thaw
,
to
the
purpose
as
wee
say
;
and
so
,
when
the
heat
of
that
is
withdrawen
,
it
freezeth
againe
:
but
in
the
end
there
comes
a
more
thorow
and
generall
thaw
,
and
change
that
carries
all
away
,
melts
the
heart
,
and
so
alters
the
temper
and
constitution
of
the
weather
,
(
as
I
may
so
speake
)
as
it
freezeth
no
more
.
And
such
a
thawing
of
his
heart
had
David
,
when
Nathan
came
to
him
,
and
not
afore
;
though
it
may
bee
hee
had
those
lesser
relentings
often
before
.
But
let
those
that
are
in
such
a
case
,
take
heed
they
bee
not
hardened
thorow
the
deceitfulnesse
of
sinne
and
of
all
the
times
,
that
passe
over
you
,
in
your
lives
,
these
are
the
most
climactiericall
,
and
criticall
,
and
most
dangerous
.
For
God
will
not
alwayes
strive
,
but
if
thou
beest
his
childe
,
if
such
thawings
will
not
do
it
,
hee
will
use
some
great
afflictions
,
in
the
end
to
divorce
the
heart
,
and
thy
sin
;
his
love
will
one
way
or
other
,
overcome
thee
,
and
in
the
end
prevaile
.
As
when
Israel
went
on
stubbornely
in
the
way
of
his
heart
,
(
sayes
God
)
I
have
seene
his
wayes
and
will
heale
him
and
guide
him
,
Esay
57.
&
the
Lord
may
so
heale
thee
,
as
those
lusts
of
all
other
shall
not
in
that
grosse
maner
,
breake
forth
any
more
.
And
in
those
times
,
when
God
dealeth
thus
with
him
,
a
man
will
after
say
,
that
in
such
passages
of
his
life
,
hee
had
more
free
love
spent
on
him
,
then
in
all
his
life
time
,
before
or
after
:
and
when
he
is
freed
and
healed
,
he
will
be
more
thankfull
,
and
fearefull
then
ever
before
,
or
then
otherwise
he
would
have
been
;
and
so
get
ground
by
his
stumblings
.
If
any
of
you
,
being
now
in
such
a
conflict
as
this
,
in
such
a
vicissitude
and
chance
of
war
:
If
yet
thou
findest
a
constant
fight
against
thy
sin
;
and
that
those
breakings
,
and
meltings
of
thy
heart
by
God
,
do
winne
ground
of
it
;
and
that
the
comforts
,
and
hope
,
which
at
times
are
vouchsafed
,
doe
strengthen
,
&
stablish
thy
heart
in
well
doing
:
as
2.
Thess.
2.
ult
;
and
makes
thee
more
fearefull
,
every
time
thou
risest
,
then
ever
;
so
as
to
looke
upon
another
fit
if
it
should
come
,
(
which
knowing
the
deceitfulnesse
of
the
heart
,
thou
fearest
,
)
as
the
fit
of
some
great
sicknesse
,
lest
it
should
returne
againe
:
esteeming
it
as
the
greatest
crosse
that
can
befall
thee
;
which
thou
wouldest
buy
off
with
thy
blood
;
and
bleedest
most
of
all
to
thinke
,
that
thou
hast
so
unconstant
a
heart
,
which
as
it
hath
abused
Gods
love
formerly
,
so
thou
fearest
,
will
doe
so
againe
;
if
thus
thou
go
on
to
fight
it
out
,
the
love
of
God
will
in
the
end
overcome
in
thee
;
but
if
thou
findest
that
those
encouragements
from
God
,
do
through
thy
corruption
,
(
which
turnes
Gods
grace
into
wantonnesse
)
nourish
thy
lusts
,
and
make
thee
lesse
fearefull
against
the
next
time
;
and
thy
heart
harder
,
and
secure
,
and
to
slight
sinne
more
,
because
thou
hast
beene
so
oft
visited
from
on
high
,
and
pardoned
:
thy
case
is
dangerous
,
and
may
prove
desperate
.
6.
Though
he
may
returne
,
yet
not
presently
:
Luke
5.
last
.
Hee
that
hath
tasted
old
wine
,
doth
not
straightway
drinke
,
and
desire
new
:
not
whilest
the
love
of
God
,
and
the
tast
,
and
relish
of
it
is
fresh
in
his
mouth
:
when
the
impression
is
worne
out
indeed
,
and
begins
to
bee
forgotten
,
then
haply
he
may
returne
.
Vse
.
To
conclude
with
the
use
of
this
point
;
If
it
be
folly
to
runne
into
the
same
sinne
,
though
we
repent
of
it
afterwards
:
then
,
what
folly
is
it
in
them
that
utterly
fall
away
?
and
after
they
have
beene
enlightned
,
and
tasted
of
the
good
word
of
God
,
then
fall
againe
to
the
pleasures
of
sinne
and
never
repent
of
them
?
as
many
doe
;
that
come
,
and
try
a
little
,
what
is
in
religion
,
and
the
wayes
of
God
,
and
then
returne
againe
to
their
vomits
,
and
never
returne
to
piety
againe
.
Foolish
soules
,
who
hath
bewitched
you
?
are
yee
so
foolish
,
that
having
begun
in
the
spirit
,
yee
end
in
the
flesh
?
as
Gal.
3.
3.
Folly
indeed
:
to
spend
the
harvest
of
your
time
,
in
seeking
God
,
and
then
to
leave
him
,
when
you
are
about
to
take
leave
of
the
pleasures
of
sinne
.
Alas
poore
soules
,
whither
will
yee
goe
?
doe
you
ever
thinke
to
have
such
a
God
againe
?
Thou
hast
the
words
of
eternall
life
,
said
the
Disciples
to
Christ
:
and
as
Saul
said
to
his
servants
,
to
keep
them
from
falling
away
unto
David
;
Can
the
sonne
of
Iesse
give
you
vineyards
,
and
make
you
Captaines
of
thousands
?
1.
Sam.
22.
7
:
So
,
can
the
world
give
you
that
peace
,
that
I
can
give
you
,
may
Christ
say
to
you
;
yea
and
heaven
besides
hereafter
?
Is
the
devil
,
with
all
the
wages
of
sinne
,
you
post
after
,
able
to
make
you
amends
?
you
thereby
dishonour
God
in
returning
to
sinne
,
and
bring
an
evill
report
upon
the
good
land
;
and
discredit
your
Master
,
in
changing
your
service
;
but
withall
you
befoole
your selves
most
:
you
returne
to
folly
.
For
even
that
,
which
you
thinke
to
gaine
,
the
worlds
good
word
and
opinion
by
,
even
that
you
lose
:
for
,
though
they
make
aspoile
of
you
,
and
triumph
in
such
,
and
glory
in
their
flesh
a
while
:
yet
they
never
inwardly
think
well
of
such
a
one
;
nor
truely
love
him
.
A
back-slider
,
is
like
luke-warme
water
,
having
been
once
heated
,
which
good
men
spue
out
,
and
evill
men
regard
not
;
for
what
use
,
can
indeed
bee
made
of
it
?
Like
salt
that
hath
lost
its
savour
it
is
good
for
nothing
,
but
the
dunghill
.
Like
one
that
hath
beene
maried
,
but
lives
divorced
;
she
is
undone
for
her
mariage
ever
after
.
Such
is
the
condition
of
those
that
fall
away
and
repent
not
:
You
who
have
but
turned
unto
folly
and
are
not
grown
to
a
despising
and
despiting
Gods
wayes
,
Returne
,
Oh
Shulamite
,
returne
.
And
you
that
have
peace
and
communion
with
God
,
take
heed
you
do
not
lose
him
,
you
will
never
have
such
a
God
againe
.
FINIS
.