THE
GOD
OF
HEAVEN
.
PSAL.
73.
25.
Whom
have
I
in
heaven
but
thee
?
and
there
is
none
upon
earth
,
that
I
desire
in
comparison
of
thee
.
THis
Text
divides
it selfe
into
two
generall
parts
;
The
first
sheweth
you
,
The
Refuge
of
a
sinner
;
The
second
,
The
mind
of
a
Saint
.
1.
The
Refuge
of
a
Sinner
is
,
when
he
failes
on
earth
he
flies
to
heaven
,
[
Whom
have
I
in
heaven
but
thee
?
]
2.
The
minde
of
a
Saint
is
,
to
disprise
and
undervalue
things
below
in
comparison
of
the
God
that
is
above
[
There
is
none
upon
earth
that
I
desire
in
comparison
of
thee
.
]
1.
The
Refuge
of
a
Snner
.
It
is
observed
in
Nature
,
that
for
all
weake
creatures
God
hath
provided
severall
Refuges
to
runne
unto
to
hide
themselves
in
times
of
feare
and
danger
:
thus
the
child
runnes
to
the
Parent
for
Refuge
,
the
Chickens
to
the
Henne
,
the
Conies
to
the
Burrowes
;
the
Foxe
to
the
Earth
,
and
the
Sinner
to
heaven
:
The
eternall
God
is
thy
Refuge
(
saith
Moses
,
Deut.
33.
27.
)
and
his
everlasting
armes
are
underneath
thee
,
(
as
it
were
)
to
embrace
thee
,
to
hold
thee
,
to
keepe
thee
up
from
the
sinke
of
sinne
,
from
the
pit
of
perdition
,
from
despaire
of
Grace
,
and
from
a
downefall
into
hell
.
The
Lord
will
be
a
refuge
for
the
poore
,
(
saith
David
,
Psal.
9.
9.
)
even
a
Refuge
in
due
time
of
trouble
:
marke
that
hee
saith
,
A
refuge
for
the
poore
;
that
is
,
for
such
as
are
poore
in
Spirit
,
though
they
be
not
poore
in
purse
,
they
that
are
truely
sensible
of
their
owne
spirituall
povertie
,
of
their
want
of
Faith
,
and
want
of
Grace
,
and
want
of
true
Religion
and
Vertue
:
They
that
are
alwayes
speaking
supplications
to
God
(
as
Salomon
saith
,
it
is
the
proper
language
,
the
naturall
Dialect
of
a
poore
man
to
speake
supplications
,
to
make
his
moane
,
and
make
knowne
his
wants
to
every
one
that
will
give
him
the
hearing
)
they
that
are
alwayes
plying
of
heaven
with
petitions
,
God
will
be
a
double
refuge
for
such
(
for
so
David
ingeminates
and
doubleth
the
word
)
A
refuge
for
their
bodies
,
and
a
refuge
for
their
soules
,
a
refuge
for
themselves
,
and
a
refuge
for
their
children
,
a
refuge
while
they
live
,
and
a
refuge
when
they
die
,
a
refuge
in
the
time
of
wealth
,
but
a
present
refuge
in
due
time
of
trouble
,
for
then
he
never
failes
.
In
the
Singing
Psalmes
,
it
runnes
thus
,
God
is
protectour
of
the
poore
;
God
is
the
poore
mans
protectour
,
as
David
was
the
poore
mans
Captaine
,
1.
Sam.
22.
2.
Every
one
that
was
in
distresse
,
and
every
one
that
was
in
debt
,
and
every
one
that
was
discontented
,
gathered
themselves
unto
him
and
hee
became
a
Captaine
over
them
.
In
like
manner
whatsoever
your
distresse
be
,
whatsoever
your
debts
,
whatsoever
your
discontents
,
gather
your selves
to
heaven
,
addresse
your
suits
to
God
,
and
apply
your selves
to
Christ
,
and
hee
hath
promised
in
his
holy
Gospell
.
Ioh.
6.
37.
Whosoever
commeth
to
mee
,
be
hee
poore
or
rich
,
non
eijciam
for
as
,
I
will
in
no
wise
cast
him
out
.
Oh
what
an
encouragement
should
this
be
unto
us
at
all
times
,
especially
in
the
time
of
neede
,
when
the
bucket
is
broken
to
goe
to
the
fountaine
,
when
any
thing
is
lost
or
amisle
,
seeke
to
mend
it
,
and
make
it
up
in
God
.
As
the
man
of
God
answered
Amaziah
,
2
Chron.
25.
9.
when
he
tooke
care
what
he
should
doe
for
his
hundred
talents
which
hee
had
given
away
,
(
saith
he
)
The
Lord
is
able
to
give
thee
much
more
than
this
;
so
beleeve
it
,
there
is
no
man
so
poore
,
but
God
is
able
to
make
him
rich
;
no
man
so
sicke
,
but
God
is
able
to
make
him
whole
;
no
man
so
lost
and
cast
downe
in
the
world
,
but
God
is
able
to
restore
and
raise
him
up
:
and
whosoever
hee
be
that
referres
himselfe
to
God
,
that
casts
and
rolleth
himselfe
upon
his
mercie
,
hee
shall
one
day
finde
that
there
is
a
God
in
Israel
,
that
will
doe
every
▪
man
right
,
and
in
the
end
give
every
man
satisfaction
.
I
say
(
in
the
end
)
for
our
life
in
this
world
is
but
just
like
a
Stage-play
,
where
the
matter
is
not
great
what
part
the
Player
acteth
,
whether
the
part
of
a
King
,
or
the
part
of
a
clowne
,
the
part
of
a
Prince
,
or
the
part
of
a
begger
;
the
maine
of
all
is
,
what
share
he
shall
receive
when
the
play
is
ended
.
In
like
sort
,
God
hath
appointed
every
severall
man
his
severall
part
to
act
in
this
world
;
some
have
a
longer
part
,
some
a
shorter
,
some
act
a
poore
part
,
some
a
rich
one
:
now
God
send
us
but
a
share
in
heaven
when
wee
come
to
die
;
and
let
us
act
in
this
life
what
part
soever
shall
please
God
to
impose
upon
us
:
knowing
this
,
that
if
the
worst
come
that
can
come
,
God
will
be
our
Lord
to
protect
us
,
Christ
will
be
our
surety
to
baile
us
,
and
heaven
shall
be
our
refuge
to
relieve
us
.
[
Whom
have
I
in
heaven
but
thee
?
]
So
much
in
generall
,
I
come
now
to
particulars
,
to
shew
you
the
mysterie
,
and
the
hidden
meaning
of
the
Text.
It
may
be
taken
in
a
foure
fold
sence
1.
As
an
expression
of
Faith
.
2.
As
an
expression
of
Devotion
.
3.
As
an
expression
of
Love
.
4.
As
an
expression
of
Feare
and
Reverence
to
God
.
1
If
wee
take
it
as
an
expression
of
Faith
,
and
Affiance
in
God
,
then
the
meaning
is
this
,
Whom
have
I
in
heaven
but
thee
to
rely
upon
.
2
Take
it
as
an
expression
of
Devotion
and
Pietie
to
God
,
then
the
meaning
is
this
,
Whom
have
I
in
heaven
but
thee
to
call
upon
.
3
Take
it
as
an
expression
of
Love
and
Affection
to
God
,
then
the
meaning
is
this
,
Whom
have
I
in
heaven
but
thee
to
set
my
heart
upon
?
4
Take
it
as
an
expression
of
Feare
and
Reverence
to
God
,
then
the
meaning
is
this
,
Whom
have
I
in
heaven
but
thee
to
fixe
mine
eyes
upon
?
Give
me
leave
to
strike
these
severall
flints
,
to
give
you
a
touch
or
two
upon
these
severall
acceptions
,
and
I
hope
in
Christ
,
that
each
of
them
will
affoord
you
a
sparke
to
enlighten
the
Text
,
and
to
kindle
the
zeale
of
God
in
the
soules
of
all
that
heare
it
.
1
In
the
first
place
,
wee
will
take
it
as
an
expression
of
Faith
and
Affiance
in
God
,
according
to
this
meaning
,
Whom
have
I
in
heaven
but
thee
to
relie
upon
;
I
meane
in
Augustiâ
,
in
a
straight
,
for
while
a
man
prospers
in
sinne
,
and
wants
no
earthly
sustentacula
,
no
friends
nor
meanes
to
underproppe
and
shore
him
up
,
so
long
hee
doth
not
know
what
it
is
to
stand
in
neede
of
God
;
but
let
these
proppes
and
shores
be
taken
from
him
,
these
friends
and
meanes
beginne
to
faile
him
,
and
sicknesse
and
sorrow
come
to
seaze
upon
him
,
the
one
upon
his
body
,
the
other
upon
his
soule
,
hee
shall
then
know
(
as
Naaman
said
to
Elisha
)
There
is
no
God
in
all
the
world
,
but
onely
the
God
of
Israel
,
2
Reg.
5.
15.
if
hee
had
not
a
God
to
rely
upon
,
hee
were
undone
for
ever
.
His
name
(
saith
Solomon
)
is
a
strong
tower
,
the
righteous
flie
unto
it
and
are
safe
,
Prov.
18.
10.
Now
you
know
what
use
there
is
of
a
Tower
in
a
Citie
that
is
beleagured
with
the
enemy
;
when
all
the
out
workes
are
taken
,
the
walls
are
scaled
,
the
houses
left
,
and
all
fortifications
forsaken
and
fled
from
,
then
the
Tower
holds
out
last
,
and
is
a
Refuge
to
flie
unto
in
their
last
extremitie
.
Such
use
maist
thou
make
of
God
in
thy
greatest
straits
:
if
it
so
fall
out
that
thy
out-workes
be
taken
,
I
meane
,
thy
goods
consumed
by
fire
,
or
lost
by
sea
,
or
suretiship
;
or
thy
walls
be
scaled
,
I
meane
,
thy
bodies
health
endangered
by
a
sudden
or
a
lingring
sicknesse
;
and
thy
house
within
,
I
meane
thy
heart
,
left
desolate
and
destitute
of
inward
and
spirituall
comfort
,
then
flie
to
the
Tower
,
gather
upward
to
heaven
,
in-soule
thy selfe
into
God
,
and
trie
what
God
will
doe
for
thy
soule
.
There
is
a
pregnant
place
for
this
purpose
,
Esay
50.
11.
Who
is
there
among
you
that
feareth
the
Lord
,
and
yet
walketh
in
darkenesse
and
hath
no
light
?
It
is
a
hard
case
(
you
will
say
)
and
a
sad
condition
,
that
a
man
that
feares
God
,
and
obeyeth
the
voyce
of
his
servants
,
should
yet
notwithstanding
walke
in
darkenesse
,
and
have
no
light
,
(
that
is
,
live
in
discomfort
and
discontent
,
and
have
no
joy
nor
pleasure
:
well
,
but
if
it
should
so
happen
to
such
a
man
,
what
shall
hee
doe
,
what
course
shall
hee
take
to
relieve
himselfe
at
such
a
time
?
(
Saith
the
Prophet
)
Let
him
trust
in
the
name
of
the
Lord
,
and
let
him
stay
upon
his
God
.
Marke
the
phrase
,
Innitatur
in
deo
suo
,
Let
him
not
flit
nor
flie
away
in
a
chafe
,
if
hee
have
not
present
remedy
,
as
Iehorams
messenger
did
,
2
Reg.
6.
ult.
saying
,
Behold
this
evill
is
of
the
Lord
,
what
should
I
waite
for
the
Lord
any
longer
;
but
let
him
rest
,
and
rely
,
and
stay
upon
his
God
:
as
a
beggar
doth
at
a
rich
mans
doore
,
thither
he
comes
,
there
hee
stayes
,
though
hee
knowes
not
whether
hee
shall
have
any
thing
or
nothing
,
but
onely
hee
is
sure
that
there
it
is
to
be
had
.
In
like
sort
,
get
thee
to
that
same
Ostium
spei
Doore
of
hope
,
which
the
Prophet
speakes
of
,
Hos.
2.
15.
there
take
up
thy
stand
,
there
rest
thy
soule
,
and
say
as
David
did
,
Lord
,
there
is
mercy
with
thee
,
and
with
thee
is
plenteous
redemption
:
if
thou
hast
not
mercy
enough
to
forgive
mee
,
if
thou
hast
not
compassion
enough
to
redeeme
mee
,
if
thou
hast
not
plenty
enough
to
provide
for
mee
,
I
am
content
to
goe
without
it
;
but
I
am
sure
there
is
no
want
in
thee
,
whatever
there
is
in
me
.
In
a
word
,
If
ever
thou
commest
to
be
in
such
a
straight
,
that
thou
knowest
not
what
to
doe
,
if
mercy
helpe
not
out
,
then
turne
thy selfe
to
God
,
as
Iehosaphat
did
,
2
Chron.
20.
12.
and
say
,
O
Lord
,
I
know
not
what
to
doe
,
but
mine
eyes
are
upon
thee
:
First
,
let
thine
eyes
be
upon
God
for
service
,
(
as
the
eyes
of
a
maide
are
on
the
hands
of
her
Mistresse
;
)
and
then
,
let
thy
eyes
be
upon
God
for
succour
,
(
as
the
eyes
of
the
Israelites
upon
the
Brazen
Serpent
;
)
have
thou
an
eye
to
God
for
service
,
and
assure
thy selfe
,
God
will
have
an
eye
to
thee
for
succour
.
And
so
much
in
briefe
for
the
first
sence
of
the
words
,
I
come
now
to
the
second
,
and
that
is
:
2
An
expression
of
Devotion
,
Whom
have
I
in
heaven
but
thee
to
call
upon
?
Oh
thou
that
hearest
prayer
(
saith
David
,
Psal.
65.
2.
)
to
thee
shall
all
flesh
come
:
As
if
hee
had
said
,
Thou
Lord
art
that
gracious
Master
of
Requests
,
that
never
didst
put
by
any
suppliant
that
made
petition
to
thee
;
Thy
heavenly
Court
,
is
that
gracious
Court
of
Chancery
,
where
never
any
plaintiffe
went
away
without
reliefe
;
Thou
art
that
great
housholder
of
the
world
,
that
givest
food
to
all
flesh
,
and
hast
promised
that
all
flesh
shall
see
the
salvation
of
our
God
;
to
thee
therefore
,
and
to
none
but
thee
shall
all
flesh
come
;
&
so
do
I
,
a
fleshly
carnall
wretch
amongst
the
rest
:
Oh
let
thy
mercifull
eares
be
open
to
the
prayer
of
thy
humble
servant
,
and
heare
mee
whensoever
I
call
upon
thee
;
for
thy
Spirit
is
Conditor
precum
,
the
Enditer
of
Prayer
;
and
Thou
thy selfe
art
Auditor
precum
,
the
hearer
of
Prayer
:
it
is
thy
Royalty
,
it
is
thy
Prerogative
,
and
none
else
but
thou
canst
heare
it
to
our
comfort
:
the
Saints
of
God
,
both
these
on
earth
,
and
those
in
heaven
may
be
helpers
in
Prayer
(
as
I
make
no
doubt
but
the
yare
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Co-workers
,
&
Fellow-helpers
in
prayer
to
God
for
us
)
but
an
hearer
of
Prayer
there
is
none
but
God
for
certaine
;
If
the
Saints
in
heaven
could
heare
the
prayers
of
those
that
invocate
them
upon
earth
,
they
would
answer
them
,
as
Iacob
answered
Rachel
,
Gen.
30.
2.
when
shee
cried
unto
him
,
Give
mee
children
,
or
else
I
die
,
Nunquid
ego
pro
Deo
?
Am
I
in
Gods
stead
▪
Cry
to
God
if
thou
meanest
to
have
children
,
or
any
other
comfort
,
and
not
cry
to
man
that
cannot
helpe
thee
.
Wee
see
by
experience
,
let
a
childe
stand
crying
in
the
streete
,
and
twentie
strangers
goe
by
,
they
minde
it
not
,
they
looke
not
after
it
;
but
let
the
father
of
the
childe
come
by
,
and
hee
turnes
him
to
the
cry
of
his
poore
child
,
and
takes
compassion
of
him
,
and
stills
him
;
so
dealeth
our
heavenly
Father
with
us
;
Hee
turnes
him
to
the
prayer
of
the
poore
destitute
,
and
despiseth
not
their
desire
:
Hee
is
that
good
Samaritan
spoken
of
in
the
Gospell
,
that
takes
compassion
upon
a
wounded
soule
,
which
the
strangers
of
the
world
passe
by
and
make
no
force
of
,
and
therefore
if
you
marke
it
,
Ioh.
8.
48.
when
the
Iewes
said
to
our
Saviour
,
Say
we
not
well
that
thou
art
a
Samaritan
,
and
hast
a
devill
?
our
blessed
Saviour
denied
that
hee
had
a
devill
,
but
hee
did
not
deny
that
hee
was
a
Samaritan
,
No
,
no
,
O
blessed
Lord
,
they
spake
truer
than
they
were
aware
of
;
it
is
wee
that
be
the
wounded
Sinners
,
it
is
thou
that
art
the
mercifull
Samaritan
that
powrest
in
the
wine
and
oyle
of
thy
heavenly
Grace
,
and
healest
us
againe
,
when
wee
are
more
than
halfe
dead
in
our
sinnes
:
to
whom
then
shall
wee
goe
for
mercy
and
reliefe
,
but
to
this
God
of
ours
,
who
for
our
sinnes
justly
is
displeased
,
and
at
our
prayers
mercifully
is
appeased
againe
?
Call
now
and
see
(
saith
Iob
)
if
there
be
any
that
will
answer
thee
,
and
to
which
of
the
Saints
wilt
thou
turne
thee
?
Iob
5.
1.
A
man
that
is
in
distresse
of
conscience
may
turne
from
Saint
to
Saint
,
as
a
doore
turnes
upon
the
hinges
from
side
to
side
,
and
still
remaine
in
the
same
estate
of
misery
,
and
be
as
farre
from
any
hope
of
mercy
at
night
as
hee
was
in
the
morning
:
but
if
a
man
take
unto
him
words
,
and
turne
to
the
Lord
and
say
,
(
as
it
is
,
Hos.
14.
2.
)
O
Lord
take
away
all
iniquitie
,
and
receive
us
graciously
,
he
may
assure
himselfe
,
that
if
hee
have
not
his
desire
granted
at
the
first
going
to
God
,
let
him
goe
againe
and
againe
,
and
God
will
surely
grant
it
,
either
in
the
same
kinde
or
a
better
:
Though
once
going
about
Ierico
did
the
walls
no
hurt
,
yet
the
going
about
them
againe
,
and
againe
made
them
fall
to
the
ground
;
though
one
Cock-crowing
wrought
nothing
upon
Peter
▪
yet
the
crowing
againe
and
againe
melted
his
heart
:
so
if
once
calling
upon
God
doe
not
bring
downe
mercy
from
heaven
,
let
not
that
discourage
thee
,
but
call
upon
him
againe
and
againe
;
nay
,
(
as
David
saith
)
I
will
call
upon
God
as
long
as
I
live
,
and
praise
my
God
while
I
have
any
being
.
Plutarke
reports
of
the
men
of
Athens
,
that
when
their
citie
was
visited
and
long
punished
,
as
our
citie
of
London
(
God
helpe
us
)
is
and
hath
beene
,
with
a
dangerous
and
contagious
sicknesse
,
they
had
recourse
to
the
Oracle
of
Apollo
,
to
know
what
they
should
doe
to
be
rid
of
their
mortalitie
;
the
Oracle
answered
(
as
Oracles
usually
did
)
in
a
doubtfull
way
,
If
they
would
be
freed
of
the
sicknesse
,
they
must
Duplare
Aram
,
double
the
Altar
:
This
they
understood
to
be
meant
in
a
literall
sence
,
and
thereupon
went
about
to
compasse
the
Altar
,
and
to
take
the
just
proportion
of
it
,
to
make
it
twice
as
bigge
as
it
was
before
:
but
the
meaning
of
the
Oracle
was
mysticall
;
they
should
double
the
Altar
,
that
is
,
double
their
sacrifices
and
oblations
upon
the
Altar
.
In
like
manner
,
the
best
remedy
that
I
can
prescribe
from
God
unto
you
,
to
be
eased
of
this
affliction
,
and
to
be
rid
of
this
mortalitie
,
is
to
double
the
Altar
,
I
meane
,
to
double
your
devotions
,
and
your
spirituall
sacrifices
to
Almightie
God
;
to
pray
twice
as
much
,
to
serve
God
twice
as
often
,
and
twice
as
well
as
ever
you
did
before
:
and
beleeve
it
,
if
there
be
any
meanes
under
heaven
to
drive
away
this
Plague
from
the
earth
,
this
will
doe
it
.
Let
every
man
therefore
in
the
feare
of
God
,
buckle
to
his
owne
taske
,
and
goe
in
hand
with
his
owne
cure
,
and
arise
,
and
call
upon
his
owne
God
,
professing
and
acknowledging
(
as
David
did
here
)
Whom
have
I
in
heaven
,
but
thee
O
God
to
call
upon
?
And
so
I
come
to
the
third
intention
and
meaning
of
my
Text
,
which
is
;
3
An
expression
of
Love
and
Affection
to
God
,
Whom
have
I
in
heaven
but
thee
to
set
my
heart
upon
?
The
Lord
&
giver
of
life
,
who
loadeth
us
daily
with
benefits
,
even
the
God
of
our
salvation
,
who
giveth
all
things
richly
to
enjoy
;
desireth
no
other
Boone
,
nor
other
Recompence
for
all
his
mercies
,
but
onely
this
,
that
wee
love
him
with
our
hearts
.
My
Sonne
give
me
thy
heart
.
Alas
Lord
,
(
may
some
poore
Christian
say
)
Oh
that
I
had
such
an
heart
as
were
fit
to
be
given
to
thee
,
that
were
but
a
fit
token
to
be
given
and
presented
to
so
holy
,
so
heavenly
a
God
,
that
it
were
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
worthy
in
any
measure
of
thy
gracious
acceptation
,
but
I
feare
I
have
it
not
.
The
Scripture
speakes
of
three
sorts
of
hearts
.
First
,
the
best
sort
.
Secondly
,
the
worst
sort
.
Thirdly
,
the
middle
sort
.
1.
The
best
sort
are
cleane
hearts
,
pure
hearts
,
hearts
that
be
without
any
guile
,
according
to
the
Heart
of
God
(
as
Davids
was
said
to
be
,
)
these
be
fitting
hearts
to
be
given
to
the
Lord
,
but
alas
,
wee
have
them
not
to
give
.
2.
The
worst
sort
,
are
hard
and
stony
hearts
,
proud
and
malicious
hearts
,
hearts
that
burne
like
an
Oven
(
as
the
Prophet
Hosea
speaks
)
with
the
fire
of
lust
and
hell
,
too
many
such
hearts
there
be
in
the
world
,
but
it
is
a
venture
whether
God
will
owne
them
if
wee
should
offer
to
give
them
.
3.
Then
there
are
a
middle
sort
of
hearts
which
are
,
A
broken
and
a
contrite
heart
,
a
dutifull
and
a
thankefull
heart
,
an
honest
and
a
true
heart
,
a
tender
and
a
loving
heart
(
though
full
of
imperfections
otherwise
;
)
God
send
us
but
such
hearts
as
these
,
and
no
doubt
hee
will
accept
them
.
It
was
an
humble
request
of
good
S.
Augustine
,
Ecce
cor
meum
,
Deus
meus
,
ecce
cor
meum
,
Behold
my
heart
,
O
my
God
,
behold
my
heart
,
what
an
evill
,
what
a
naughty
one
it
is
;
and
thou
that
madest
it
,
in
thy
good
time
mend
it
,
and
make
it
such
a
one
as
thou
wouldest
have
it
.
Bone
Domine
(
saith
devout
Saint
Bernard
)
amo
te
quantum
possum
,
non
quantum
debeo
;
da
plus
amoris
,
&
plus
amabo
.
O
my
good
Lord
,
I
love
thee
as
much
as
I
am
able
,
though
not
halfe
so
much
as
I
ought
,
give
mee
but
more
love
,
and
I
will
love
thee
more
.
Oh
knit
my
heart
unto
thee
(
saith
David
,
Psal.
86.
11.
)
that
I
may
love
and
dread
thy
Name
:
Vni
cor
meum
,
(
as
it
is
in
the
Hebrew
)
Vnite
it
and
make
it
one
with
thee
:
As
if
hee
had
prayed
,
and
said
;
Lord
,
breake
and
dissolve
the
vnlawfull
contract
that
is
betwixt
my
soule
and
my
sinnes
,
or
betwixt
my
heart
and
the
world
,
and
tie
it
to
thy selfe
in
an
undissolvably
union
,
that
it
may
be
preserved
with
thy
heavenly
grace
,
and
cantinue
thine
for
ever
.
There
is
no
one
thing
that
doth
so
alienate
a
mans
heart
from
God
,
as
to
set
it
upon
the
world
:
therefore
the
holy
Ghost
gives
a
speciall
injunction
;
If
riches
increase
set
not
your
heart
upon
them
,
Psal.
62.
10.
The
increase
of
riches
is
no
wayes
culpable
,
nor
worthy
of
blame
(
for
it
is
the
blessing
of
God
upon
our
good
endeavours
,
)
but
it
is
Positio
cordis
,
the
setting
on
of
the
heart
upon
them
,
(
as
the
Bee
sets
on
her
sting
)
with
the
greatest
strength
of
our
affections
:
the
rockes
that
are
in
the
sea
,
of
themselves
doe
the
shippes
no
harme
,
but
it
is
the
rushing
of
the
shippes
against
the
rocke
that
splits
them
:
when
it
fares
with
a
man
,
as
did
with
the
Israelites
,
2
Sam.
15.
6.
when
their
hearts
went
after
Absalom
,
they
fell
from
David
their
true
King
;
so
when
a
mans
heart
shall
goe
after
the
world
that
he
falls
from
God
;
this
is
disloyalty
to
the
King
of
Kings
.
In
a
word
,
let
it
be
our
constant
resolution
,
and
the
truth
of
our
Religion
,
that
though
we
must
of
necessity
somtimes
set
our
minds
upon
the
world
for
the
dispatch
of
our
present
businesse
,
yet
let
us
doe
it
evermore
with
such
an
abstraction
,
such
a
mentall
reservation
,
that
our
hearts
be
not
taken
off
from
God
.
For
that
s
the
third
intention
&
meaning
of
the
words
,
Whom
have
I
in
heaven
but
thee
to
set
my
heart
upon
?
I
come
now
to
the
last
,
which
is
indeede
the
most
needfull
,
and
most
agreeable
to
this
present
time
,
and
that
is
;
4
An
expression
of
Feare
and
Réverence
to
God
,
Whom
have
I
in
heaven
but
thee
to
fixe
my
eyes
upon
?
Timor
figens
oculos
,
&c.
what
a
man
feares
,
hee
will
be
sure
to
have
a
continuall
eye
upon
;
and
certainely
,
men
had
never
more
cause
to
have
a
continuall
eye
upon
God
then
now
;
whether
wee
consider
it
as
a
time
of
Mercy
in
one
kind
,
or
a
time
of
Iudgement
in
another
.
In
one
kinde
,
there
never
was
a
more
mercifull
Time
,
more
Gracious
,
a
more
plentifull
yeare
knowne
since
the
memory
of
man
:
This
is
the
yeare
that
God
hath
crowned
with
his
goodnesse
(
as
David
speakes
,
Psal.
65.
11.
)
other
yeares
before
this
,
(
God
hee
knowes
)
were
but
poore
,
hungry
,
and
beggerly
yeares
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
next
doore
to
famine
,
but
this
is
a
Royall
,
a
Princely
,
a
Kingly
yeare
,
a
yeare
that
weares
the
Crowne
,
both
for
greatnesse
and
goodnesse
too
,
(
Thou
crownest
the
yeare
with
thy
goodnesse
:
)
Iudge
you
then
whether
this
be
not
a
sitting
time
to
feare
God
,
and
his
goodnesse
,
(
as
the
Prophet
speakes
,
Hosea
3.
5.
In
the
later
dayes
they
shall
feare
the
Lord
and
his
goodnesse
;
)
Oh
that
this
Prophecie
might
be
fulfilled
,
that
wee
had
grace
to
make
good
that
Promise
of
God
,
and
to
make
it
appeare
that
God
meant
it
of
us
in
these
later
dayes
:
Oh
that
God
would
frame
our
hearts
to
feare
him
and
his
goodnesse
,
that
wee
may
never
come
to
feele
him
and
his
vengeance
.
There
is
mercy
with
thee
(
saith
David
)
that
thou
maist
be
feared
;
the
meaning
is
,
the
more
mercifull
God
hath
beene
to
us
,
the
more
fearefull
should
wee
be
of
him
,
and
the
more
afraid
of
any
breaches
betwixt
us
and
our
God
.
I
remember
it
is
recorded
of
Ionahs
Mariners
,
that
when
the
danger
was
past
,
the
sea
was
calme
and
all
was
quiet
,
Then
(
saith
the
Text
)
the
men
feared
the
Lord
exceedingly
,
Ionah
1.
16.
And
why
then
?
one
would
have
thought
they
should
have
growne
jocant
,
and
merry
,
and
feared
nothing
,
where
they
saw
nothing
to
be
feared
;
Oh
but
they
could
not
tell
whether
God
would
not
send
such
another
storme
,
such
another
Tempest
,
such
another
Iudgement
upon
them
;
therefore
they
thought
it
their
best
and
safest
way
to
feare
him
then
,
yea
to
feare
him
exceedingly
.
Oh
,
that
wee
Christians
had
the
grace
to
learne
this
lesson
of
these
Heathens
,
namely
,
To
feare
God
for
his
goodnesse
:
so
that
if
God
should
be
pleased
(
as
I
trust
hee
will
)
to
stay
his
hand
,
to
cease
the
sicknesse
,
to
cause
his
revenging
Angell
to
passe
over
us
,
and
to
send
a
gracious
raine
upon
his
Inheritance
,
now
that
t
is
weary
and
even
spent
with
Drought
;
shall
wee
feare
God
the
lesse
for
this
,
and
care
the
lesse
for
his
favour
?
God
forbid
:
for
why
?
Wee
doe
not
know
,
but
God
may
send
such
another
Plague
,
such
another
Drought
,
such
another
Iudgement
upon
us
,
and
doe
us
more
harme
than
ever
hee
did
us
good
:
And
therefore
,
while
wee
are
well
,
and
enjoy
our
peace
,
and
live
under
mercy
,
let
us
with
feare
and
reverence
looke
up
to
God
,
and
say
,
Whom
have
I
in
heaven
but
thee
to
fixe
mine
eyes
upon
.
2
Againe
,
secondly
,
looke
upon
the
judgements
that
be
abroad
in
the
world
;
those
dolefull
Epidemicall
diseases
that
have
over-spread
both
Citie
and
Country
,
so
that
as
it
was
once
in
Egypt
,
There
was
not
an
house
where
there
was
not
one
dead
,
Exod.
12.
so
it
is
now
in
England
,
scarce
an
house
where
there
is
not
one
sicke
;
nay
,
by
credible
and
lamentable
report
,
in
many
Parishes
,
there
are
scarce
found
folkes
enough
to
attend
the
sicke
,
nor
labourers
to
be
gotten
to
Inne
the
Harvest
.
Oh
,
consider
this
,
and
see
,
how
God
hath
watched
upon
the
evill
(
as
the
Prophet
Daniel
speaketh
,
Dan.
9.
14.
)
Vigilavit
Dominus
super
malum
,
The
Lord
hath
even
watched
upon
the
evill
to
bring
it
upon
us
,
and
hath
picked
out
a
Time
of
mercy
to
punish
us
in
.
And
shall
wee
not
feare
God
for
all
this
?
As
that
good
Theefe
said
to
his
fellow
,
Luke
23.
40.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
Dost
not
thou
feare
God
,
seeing
thou
art
in
the
same
condemnation
?
Thou
that
art
condemned
,
thou
that
art
upon
the
Crosse
,
thou
that
art
under
such
a
judgement
as
well
as
I
;
Dost
not
thou
feare
God
?
Dost
not
thou
make
conscience
of
thy
words
and
wayes
?
What
a
gracelesse
wretch
art
thou
?
Yet
see
,
a
wicked
man
will
be
a
wretch
,
though
hee
should
goe
to
hell
presently
;
and
what
a
misery
it
is
,
that
they
that
have
most
cause
,
should
have
least
grace
to
feare
God
,
We
read
,
2
Sam.
6.
9.
When
David
saw
the
fall
of
Vzzah
,
how
God
strooke
him
dead
on
the
sudden
,
with
his
owne
immediate
hand
,
and
that
(
to
our
thinking
)
for
a
well-meant
errour
,
that
could
not
savour
of
any
malicious
wickednesse
;
the
Text
saith
,
That
David
feared
the
Lord
that
day
:
not
but
that
David
feared
the
Lord
before
,
but
he
never
feared
him
so
much
as
hee
did
that
day
,
when
he
saw
such
a
visable
testimony
of
Gods
displeasure
upon
one
of
his
owne
servants
.
How
many
Vzzahs
have
we
seene
the
fall
of
?
How
many
men
of
Note
,
men
of
Worth
,
and
men
〈◊〉
〈◊〉
have
wee
knowne
and
heard
of
to
be
〈◊〉
〈◊〉
●…owne
and
laid
low
by
the
hand
of
,
God
?
And
we
unworthy
wretches
,
remaine
yet
escaped
,
as
it
is
this
day
.
Let
us
not
be
like
Ionathans
Boy
,
1
Sam.
20.
that
saw
the
arrowes
and
observed
how
they
fell
,
some
beyond
David
,
and
some
fell
short
of
him
,
but
he
did
not
know
the
mystery
and
the
meaning
of
them
that
they
were
to
foretell
a
danger
hard
at
hand
.
In
like
sort
,
wee
cannot
but
see
and
observe
the
Arrowes
of
God
,
I
meane
,
those
mortall
diseases
that
are
shot
from
the
bow
of
heaven
,
and
sticke
in
the
sides
of
the
sonnes
of
men
;
wee
see
how
God
shootes
sometimes
beyond
us
,
and
hits
our
betters
,
sometimes
short
of
us
,
and
hits
our
inferiours
;
sometimes
on
the
right
side
,
&
hits
our
friends
;
sometimes
on
the
left
,
and
hits
our
enemies
;
and
all
these
(
like
Ionathans
arrowes
)
to
warne
us
,
not
to
wound
us
.
Oh
therefore
if
ever
we
meane
to
feare
God
,
let
us
feare
him
now
;
and
with
one
accord
lift
up
our
eyes
to
heaven
and
say
,
Whom
have
I
in
heaven
but
thee
,
to
stand
in
feare
of
.
And
so
much
shall
serve
to
be
spoken
for
the
foure
first
expressions
and
meanings
of
the
Text
,
God
prosper
that
which
followeth
.
And
now
that
I
have
given
you
thus
much
light
into
the
Text
(
I
trust
,
to
your
content
and
satisfaction
:
)
Give
mee
leave
to
open
another
casement
,
and
let
you
see
it
in
another
kinde
,
and
present
it
to
you
in
another
manner
;
perhaps
not
lesse
profitable
▪
I
am
sure
no
lesse
painefull
to
me
than
that
you
have
already
heard
.
Let
mee
intreate
you
therefore
with
patience
to
give
attention
to
two
things
more
which
naturally
arise
out
of
the
Text.
1.
The
Honour
of
God
,
Th●●
hee
is
in
heaven
.
2.
The
Tenure
of
the
go●●…
,
〈◊〉
though
he
be
in
heaven
,
yet
they
have
him
here
on
earth
,
[
Whom
have
I
in
heaven
but
thee
?
]
1
The
honour
of
God
,
That
he
is
in
heaven
.
There
is
none
like
the
God
of
Ieshurun
(
saith
Moses
,
Deut.
33.
26.
)
that
is
,
the
God
of
righteous
and
honest-hearted
people
(
for
that
s
the
originall
meaning
of
the
word
)
Who
rides
upon
the
heavens
in
thy
helpe
.
Marke
how
hee
sets
out
God
.
1.
By
his
Majestic
,
that
hee
rides
upon
the
heavens
.
2.
By
his
Mercy
,
that
it
is
not
for
his
owne
ends
,
but
for
thine
,
In
●
auxilium
tui
,
for
thy
helpe
.
Though
hee
rides
upon
the
heavens
in
a
stately
magnificent
equipage
,
as
it
beseemeth
so
great
a
Majestie
as
is
the
Lord
;
yet
it
is
wholly
for
thy
good
;
to
give
the
spheares
to
governe
the
Planets
,
to
regulate
the
celestiall
Orbes
;
to
see
that
the
Sunne
,
Moone
,
and
Starres
,
keepe
their
appointed
seasons
,
and
performe
the
daily
and
nightly
taskes
that
hee
hath
set
them
;
and
all
this
is
,
for
thy
helpe
.
So
that
if
thou
be
a
right
Ieshurun
,
(
i.
)
a
righteous
and
an
honest-hearted
man
to
God
,
thou
maist
assure
thy selfe
,
That
God
rides
upon
the
heavens
in
thy
helpe
;
Thine
(
I
say
)
in
particular
,
as
if
hee
studied
no
bodies
welfare
but
thine
,
and
had
none
else
to
helpe
but
thee
.
The
time
will
not
suffer
me
to
expatiate
and
enlarge
this
Point
,
which
paradventure
is
of
greater
consequence
than
you
are
aware
of
.
I
will
therefore
glide
it
over
(
for
this
once
)
and
fall
immediatly
upon
that
which
is
the
very
Medulla
,
the
Pith
and
Marrow
of
my
Text
,
namely
,
The
tenure
of
the
godly
;
which
is
,
That
though
God
be
in
heaven
,
yet
they
have
him
here
upon
earth
;
[
Whom
have
I
in
heaven
but
thee
.
]
Fides
Deum
individuat
,
(
saith
a
Father
)
True
Faith
impropriates
and
singles
out
God
to
a
mans
selfe
,
as
Thomas
did
our
Saviour
,
Ioh.
20.
when
he
said
,
My
Lord
,
and
my
God
,
as
if
he
had
beene
no
bodies
Lord
,
no
bodies
God
but
onely
his
.
One
saith
well
,
that
all
the
comfort
of
Divinitie
lieth
in
these
possessive
names
of
Mine
,
and
Thine
:
Li-Atta
,
Thou
art
mine
(
saith
God
,
Esay
43.
1.
)
which
two
words
the
Iewes
were
wont
to
write
,
as
a
Motto
upon
their
Rings
,
as
being
the
summe
and
substance
of
the
whole
Covenant
,
comprehending
all
the
Promises
of
mercy
and
salvation
in
it
.
Now
when
God
shall
say
unto
a
soule
,
Thou
art
mine
,
and
the
soule
shall
answer
to
God
and
say
,
I
am
thine
;
This
mutuall
Stipulation
,
this
mutuall
Avouchment
betwixt
God
and
a
good
soule
;
this
makes
up
the
match
(
as
it
were
)
and
confirmes
the
covenant
,
and
gives
a
man
boldnesse
towards
God
,
that
hee
is
not
afraid
to
claime
an
interest
in
God
,
and
say
,
as
David
did
,
[
Whom
have
I
in
heaven
but
thee
?
]
For
marke
it
,
one
that
is
an
hypocrite
,
that
beares
no
true
faith
to
God
,
dares
not
make
any
application
of
God
to
himselfe
,
but
speakes
of
him
,
as
of
one
that
concernes
others
and
not
himselfe
.
Pray
to
your
God
for
me
(
saith
Pharoah
to
Moses
and
Aaron
,
Exod.
10.
17.
)
and
so
Darius
,
Dan.
6.
26.
calleth
him
Daniels
God
,
not
his
God
:
Their
consciences
told
them
that
they
were
not
the
Lords
,
and
therefore
they
durst
not
seeme
to
speake
as
if
the
Lord
were
theirs
,
nor
claime
any
interest
or
propriety
in
him
;
Quid
nobis
&
tibi
(
said
the
divells
to
Christ
)
What
have
we
to
doe
with
thee
Iesus
thou
Sonne
of
God
?
They
that
will
have
nothing
to
doë
with
God
as
his
servants
,
can
have
but
small
hope
that
God
will
have
any
thing
to
doe
with
them
as
their
Saviour
,
or
that
God
will
ever
owne
them
as
his
children
,
that
would
never
honour
him
as
a
Father
.
The
first
time
that
ever
wee
read
that
God
was
called
the
God
of
one
man
more
than
of
another
,
was
Gen.
9.
26.
when
Shem
had
acted
that
dutifull
part
towards
his
despised
Father
in
covering
his
nakednesse
:
then
Noah
breakes
out
into
this
Divine
Benediction
,
Blessed
be
the
Lord
God
of
Shem.
This
(
I
say
)
was
the
first
time
that
ever
God
was
appropriated
to
one
man
more
than
to
another
:
And
it
may
serve
for
an
everlasting
encouragement
to
all
that
have
Parents
living
,
to
shew
their
utmost
respect
and
duty
to
them
,
because
the
first
that
ever
God
owned
was
a
dutifull
child
.
Afterward
,
God
enlarged
himselfe
to
more
(
as
you
may
read
,
Exod.
3
▪
6.
)
where
he
proclaimes
himselfe
to
be
,
The
God
of
Abraham
,
the
God
of
Isaac
,
&
the
God
of
Iacob
:
Now
Abraham
was
a
faithfull
man
,
The
father
of
the
faithfull
:
Isaac
was
a
quiet
man
,
that
walked
with
God
in
private
and
made
no
noise
in
the
world
:
Iacob
was
a
prayerfull
,
a
powerfull
man
with
God
,
one
that
wrestled
with
him
for
a
blessing
;
put
these
three
together
,
and
they
intimate
unto
us
,
that
there
are
three
sorts
of
men
that
have
the
Lord
for
their
God
.
1.
Hee
is
the
God
of
Abraham
,
that
is
,
the
God
of
all
Faithfull
men
.
2.
Hee
is
the
God
of
Isaac
,
that
is
,
the
God
of
all
quiet
men
.
3.
He
is
the
God
of
Iacob
,
that
is
,
The
God
of
all
devout
men
.
So
that
,
if
thou
beest
either
a
faithfull
man
,
as
Abraham
;
or
a
quiet
man
,
as
Isaac
,
or
a
devoute
man
as
Iacob
,
Thou
maist
be
bold
without
presumption
to
make
application
of
God
to
thy selfe
,
to
challenge
him
as
thy
owne
,
and
to
say
as
David
did
,
Whom
have
I
in
heaven
but
thee
?
More
particularly
,
Though
God
be
in
heaven
,
yet
his
faithfull
servants
may
be
truely
said
to
have
him
here
on
earth
,
in
foure
respects
.
1.
To
have
him
in
Possession
.
2.
To
have
him
in
Partnershippe
.
3.
To
have
him
in
Remembrance
.
4.
To
have
him
in
Regard
.
1.
To
have
God
in
Possession
two
severall
wayes
:
first
,
Inwardly
in
their
hearts
,
God
is
in
you
of
a
truth
(
saith
the
Apostle
)
1
Cor.
14.
25.
Salvum
sit
verbum
Domini
(
as
Saint
Bernard
speakes
)
,
God
save
that
good
word
,
and
send
us
to
know
the
truth
and
to
finde
the
comfort
of
it
:
but
how
should
wee
be
sure
that
God
is
in
us
?
Answer
,
As
by
the
sparkes
that
arise
out
of
an
heape
of
Ashes
,
wee
know
for
certaine
that
there
is
fire
within
;
so
by
the
good
motions
,
good
prayers
,
and
good
desires
that
arise
,
as
so
many
heavenly
sparkes
out
of
the
heart
and
soule
,
wee
may
know
for
certaine
there
is
God
within
us
.
Hee
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
God
in
the
bosome
,
as
Lazarus
was
said
to
be
in
the
bosome
of
Abraham
,
and
Iohn
in
the
bosome
of
Iesus
,
and
Iesus
in
the
bosome
of
his
Father
;
so
is
God
the
father
in
the
bosome
of
every
child
of
his
upon
earth
;
there
hee
dwells
,
and
there
he
makes
his
abode
.
Doe
but
observe
two
phrases
of
those
two
great
Apostles
,
Saint
Iohn
,
and
Saint
Paul
;
in
the
one
,
we
are
said
to
dwell
in
God
,
1
Iohn
.
4.
16.
He
that
dwelleth
in
love
,
dwelleth
in
God
;
Hee
is
(
as
it
were
)
Gods
Inmate
,
Gods
Inhabitant
,
and
in
that
sence
,
God
may
be
said
,
to
have
us
in
possession
.
In
the
other
God
is
said
to
dwell
in
us
,
2
Cor.
6.
16.
Ye
are
the
temples
of
the
living
God
,
as
God
hath
said
,
I
will
dwell
in
them
,
and
walke
in
them
,
and
I
will
be
their
God
,
and
they
shall
be
my
people
;
and
in
this
sence
God
is
our
Inmate
,
our
Inhabitant
,
and
wee
may
be
truely
said
to
have
him
in
possession
:
now
where
there
is
this
mutuall
cohabitation
,
this
mutuall
dwelling
one
within
another
,
that
wee
dwell
in
God
,
and
God
dwells
in
us
;
that
we
have
possession
of
God
in
one
kind
,
and
God
hath
possession
of
us
in
another
kinde
;
certainely
this
Tenure
can
never
be
broken
,
this
Possession
can
never
be
lost
,
wee
and
our
God
shall
never
part
,
but
after
we
have
lived
and
loved
,
and
dwelt
together
on
earth
,
wee
shall
live
,
and
love
,
and
dwell
together
in
heaven
.
2
Secondly
,
as
they
have
an
inward
possession
of
God
in
their
hearts
,
so
they
possesse
him
also
outwardly
in
their
Estates
,
in
their
Rents
,
and
in
all
their
Revenues
;
for
they
have
God
in
all
these
,
&
the
influence
of
his
blessing
gives
them
good
of
all
that
they
enjoy
.
This
is
the
difference
that
I
observe
betwixt
the
blessings
of
Iacob
and
Esau
,
Gen.
27.
The
one
had
God
with
his
blessing
,
the
other
had
his
blessing
without
God
.
When
Isaac
blessed
Iacob
,
ver
.
28.
Thus
hee
said
,
God
give
thee
of
the
dew
of
heaven
,
&
the
fatnesse
of
the
earth
,
&c.
Afterterwards
,
when
Esau
came
and
begged
a
blessing
also
,
He
gives
him
in
a
manner
the
very
same
blessing
that
hee
gave
to
Iacob
,
but
that
hee
makes
no
mention
of
God
in
it
;
but
onely
said
,
ver.
39.
Thy
portion
shall
be
the
fatnesse
of
the
earth
,
and
the
dew
of
heaven
from
above
:
The
very
same
blessing
,
onely
with
this
difference
:
That
God
was
in
at
the
one
,
but
out
at
the
other
.
Now
looke
what
an
eye
is
without
sight
,
or
a
well
without
water
,
or
a
body
without
a
soule
;
the
very
same
is
a
portion
without
God
.
There
is
a
Tradition
of
Thomas
Aquinas
,
that
the
Lord
should
call
unto
him
from
heaven
,
and
say
▪
Quid
tibi
dabo
Thoma
?
Thomas
,
what
shall
I
give
thee
for
all
the
good
service
thou
hast
done
me
?
His
answer
was
,
Teipsum
Domine
,
Give
me
thy selfe
,
O
Lord
,
and
I
desire
no
other
gift
,
let
mee
have
but
thee
,
I
aske
no
more
.
This
is
not
much
different
,
that
divine
ejaculation
of
a
pious
soule
:
Lord
,
let
mee
live
out
of
the
world
with
thee
,
but
let
me
not
live
in
the
world
without
thee
.
In
a
word
,
this
is
the
happinesse
and
the
blessed
priviledge
of
a
good
and
faithfull
servant
to
God
,
though
his
estate
and
possessions
be
but
meane
and
small
,
he
possesseth
his
God
which
makes
amends
for
all
.
And
this
is
the
first
way
whereby
they
may
be
said
to
have
God
,
though
hee
be
in
heaven
,
that
is
,
Habere
in
possessione
,
to
have
him
in
possession
;
As
if
David
had
said
,
Whom
have
I
in
possession
but
thee
?
2
The
next
is
,
To
have
him
in
Partnershippe
;
and
that
two
wayes
:
1.
To
take
our
part
against
our
adversaries
,
as
you
see
,
Num.
12.
8.
How
God
tooke
Moses
part
against
Aaron
and
Myriam
,
when
they
murmured
and
rebelled
against
him
;
How
were
you
not
afraid
(
saith
God
)
to
speake
against
my
servant
,
against
Moses
:
that
is
,
to
speake
against
any
servant
of
mine
,
though
never
so
despicable
and
poore
;
but
to
speake
against
my
chiefest
and
choisest
servant
,
against
Moses
,
who
is
faithfull
in
all
my
house
;
Quomodo
non
timuistis
?
How
durst
you
be
so
bold
:
how
were
you
not
afraid
to
doe
it
?
knowing
that
it
concernes
the
honour
of
my
truth
to
take
their
part
.
And
as
it
followeth
after
,
when
God
had
taken
his
part
in
word
,
hee
tooke
h
s
part
in
deede
,
and
did
him
more
right
,
and
wrought
him
more
revenge
than
Moses
himselfe
was
willing
he
should
have
done
.
Thus
if
thou
be
on
Gods
side
,
God
will
surely
be
on
thy
side
:
if
thou
take
Gods
part
against
those
that
dishonour
him
,
and
abuse
his
blessed
Name
,
God
will
undoubtedly
take
thy
part
against
those
that
dishonour
thee
,
and
seeke
to
doe
thee
evill
;
yea
,
paradventure
God
will
worke
thee
a
further
revenge
than
thou
art
aware
of
;
that
is
,
if
any
disease
or
any
sicknesse
be
upon
thee
,
God
will
take
it
off
,
and
lay
it
upon
them
that
hate
thee
:
T
is
his
Promise
,
Deut.
7.
15.
So
that
thy
affliction
shall
goe
from
thee
to
thy
enemy
,
as
the
leprosie
of
Naaman
went
from
him
to
Gehazi
.
And
this
is
one
benefit
thou
shalt
reape
by
having
God
in
partnershippe
.
2.
God
will
beare
a
part
in
all
thy
adversities
,
Esay
63.
9.
In
all
our
afflictions
,
he
is
afflicted
:
Iust
as
a
Tutour
that
maintaines
a
Scholler
in
the
Vniversitie
at
his
owne
charge
,
if
hee
punish
that
Scholler
in
his
purse
,
hee
punisheth
himselfe
;
so
dealeth
the
Lord
with
us
;
it
is
an
affliction
to
God
to
afflictus
;
and
there
is
no
affliction
that
falls
upon
us
,
but
God
himselfe
beares
a
part
of
it
.
As
in
all
his
commands
,
Quod
jubet
,
juvat
,
what
he
bids
us
to
doe
,
he
helpes
us
to
doe
;
so
in
all
his
chastisements
,
what
hee
makes
us
to
beare
,
he
helpes
us
to
beare
;
as
Simon
helped
our
Saviour
to
beare
his
Crosse
.
Hence
it
is
,
That
his
yoake
is
easie
,
and
his
burthen
light
,
Mat.
11.
Whether
it
be
meant
of
Iugum
praecepti
,
the
yoake
of
his
Commandment
,
or
Iugum
crucis
,
the
yoake
of
his
Chastisement
;
both
may
be
said
to
be
easie
and
light
,
because
wee
beare
but
with
one
shoulder
,
and
God
beares
with
the
other
;
for
it
is
said
,
1
Chron.
15.
26.
God
helped
the
Levites
to
beare
the
Arke
:
The
Arke
of
it selfe
was
no
great
burthen
to
beare
,
and
yet
as
light
as
it
was
,
God
was
faine
to
helpe
them
to
beare
it
;
without
the
helpe
of
God
,
the
lightest
burthen
is
unsupportable
;
for
it
is
said
of
Iudah
,
Deut.
33.
7.
His
own
hands
shall
be
sufficient
for
him
,
Si
tu
Dominus
,
If
thou
Lord
do
helpe
him
against
his
enemies
.
no
mans
owne
hands
,
no
mans
owne
endeavours
can
be
sufficient
for
him
,
either
for
his
defence
,
or
for
his
maintenance
,
unlesse
the
God
of
heaven
put
to
his
helping
hand
.
We
read
,
1
Sam.
7.
12.
That
Samuel
pitched
a
stone
,
and
called
it
Eben-ezer
,
The
stone
of
helpe
,
and
his
reason
was
,
Hitherto
God
hath
helped
us
:
Now
marke
the
posture
and
situation
of
this
stone
;
He
pitched
it
(
saith
the
Text
)
betweene
Mizpeh
and
Shen
:
Mizpeh
signifieth
sight
or
wisedome
;
Shen
signifieth
a
Tooth
,
or
strength
:
So
the
meaning
is
,
that
neither
a
mans
wisedome
can
helpe
him
on
the
one
side
,
nor
his
strength
helpe
him
on
the
other
side
,
unlesse
Eben-ezer
,
The
helpe
of
God
come
in
betweene
them
.
It
was
only
God
in
the
Bush
that
kept
the
fire
from
burning
;
so
it
is
God
in
affliction
that
keepes
the
heart
from
despairing
.
Hence
it
is
,
that
the
most
precious
blessing
that
Iacob
could
invent
for
his
deare
sonne
Ioseph
was
this
,
That
the
good
will
of
him
that
dwelt
in
the
Bush
might
be
upon
him
,
Deut.
33.
16
▪
for
then
hee
knew
,
though
he
should
meete
with
many
Thornes
,
and
many
piercing
cares
and
crosses
in
the
world
,
yet
the
good
▪
will
of
him
that
dwelt
in
the
Bush
,
would
be
a
shelter
and
a
shield
against
them
all
.
Let
no
man
therefore
misinterpret
Gods
corrections
,
nor
mistake
the
meaning
of
his
chastisements
,
for
there
may
be
Beneplacitum
in
Rubo
,
as
well
as
in
Regno
:
Though
a
man
be
(
as
it
were
)
in
a
bush
of
thornes
,
that
is
,
perplexed
on
every
side
with
cares
and
crosses
;
yet
the
good-will
of
God
may
be
no
lesse
upon
him
in
this
Bush
,
than
if
he
were
in
a
pleasant
Arbour
,
in
the
most
delightfull
condition
that
the
earth
can
afford
.
I
will
say
it
once
againe
,
If
God
beare
a
man
good-will
,
though
hee
should
dwell
in
a
very
Bush
(
i.
)
in
the
very
midst
among
his
enemies
,
yet
may
he
lay
him
downe
in
peace
,
and
take
his
rest
;
for
why
?
There
is
one
with
him
that
will
take
his
part
against
all
his
adversaries
,
and
beare
a
part
in
all
his
adversities
;
And
this
is
the
second
priviledge
of
all
faithfull
soules
,
that
they
have
Deum
in
participationem
,
God
in
partnershippe
.
As
if
David
had
said
,
Whom
have
I
in
partnershippe
but
thee
?
3
The
third
way
of
having
God
,
is
to
have
him
in
Remembrance
,
and
not
to
deale
with
Gods
Mercies
,
as
Iehu
dealt
with
Iehorams
Messengers
,
to
turne
them
behind
our
backes
when
our
owne
turne
is
served
,
to
thinke
no
more
of
him
,
nor
looke
no
more
after
him
.
God
Almighty
made
an
Order
concerning
the
peoples
ingresse
,
and
egresse
at
his
Temple
,
Ezech.
46.
9.
That
he
that
came
in
at
the
North
▪
gate
,
must
goe
out
againe
at
the
South-gate
;
and
hee
that
came
in
at
the
South-gate
,
must
goe
out
at
the
North
gate
;
they
might
in
no
wise
returne
by
the
way
of
the
same
gate
which
they
came
in
at
,
but
goe
forth
over
against
it
:
One
gives
the
Reason
of
it
(
and
it
is
a
singular
good
one
)
Nè
propitiatorio
terga
verterent
,
cum
a
templo
exirent
,
least
they
should
turne
their
backes
to
the
Propitiatory
,
or
Mercy-seat
,
when
they
went
out
of
the
Temple
;
for
that
was
a
thing
that
God
could
not
endure
,
that
when
they
had
entreated
and
obtained
mercy
,
they
should
goe
unmannerly
away
,
and
turne
their
backes
to
his
Mercy-seat
.
Intimating
unto
us
,
That
when
God
hath
shewed
himselfe
propitious
and
mercifull
unto
us
,
and
hath
granted
us
the
desires
of
our
hearts
,
and
hath
not
denied
us
the
requests
of
our
lippes
;
wee
must
take
heede
we
doe
not
turne
or
backes
upon
God
when
our
turne
is
served
,
as
beasts
turne
their
backes
to
the
pond
when
their
thirst
is
quenched
.
But
as
wee
doe
desire
that
God
should
have
us
in
Remembrance
in
our
weakenesse
and
poverty
,
so
let
us
have
God
in
remembrance
in
our
wealth
and
plenty
,
Deut.
8.
18.
Thou
shalt
remember
the
Lord
thy
God
,
for
it
is
hee
that
giveth
thee
power
to
to
get
wealth
.
Marke
this
you
welthy
men
,
and
take
it
as
an
Item
from
God
to
thee
in
particular
,
if
thou
beest
a
man
of
wealth
,
assure
thy selfe
(
as
our
Saviour
said
to
Pilat
in
another
case
)
Thou
couldst
have
no
power
at
all
to
get
an
estate
,
to
gather
wealth
,
or
to
make
thy selfe
a
fortune
in
the
world
,
unlesse
it
were
given
thee
from
above
;
Thou
mightest
have
beene
as
poore
as
hee
that
begges
at
thy
doore
,
had
not
God
given
thee
a
power
to
get
wealth
under
him
.
This
may
be
also
a
Memorandum
to
us
all
(
as
Pharoahs
Butler
said
)
To
call
to
minde
our
fault
this
day
,
I
meane
,
our
unmindfulnesse
and
forgetfulnesse
of
God
;
it
is
not
ones
mans
fault
,
but
all
mens
fault
;
and
therefore
the
most
usuall
name
that
is
given
to
a
man
in
the
Hebrew
tongue
,
is
Enosh
,
which
properly
signifieth
Oblivion
,
or
forgetfulnesse
,
as
in
that
place
,
Psal.
84.
Lord
,
what
is
man
that
thou
art
so
mindfull
of
him
:
in
the
Originall
,
it
is
,
Lord
,
what
is
forgetfulnesse
,
that
thou
shouldest
Remember
him
.
Hence
it
is
that
God
hath
appointed
Ministers
to
be
his
Remembrancers
,
(
so
we
are
called
Esay
62.
6.
)
Rememorantes
Dominum
,
Ye
that
be
the
Lords
Remembrancers
,
keepe
not
silence
(
saith
the
Prophet
)
give
God
no
rest
,
&c.
Our
Office
is
double
:
1.
To
put
God
in
remembrance
of
his
people
by
our
prayers
.
2.
To
put
the
people
in
remembrance
of
God
,
by
our
preaching
;
or
thus
.
1.
To
put
God
in
remembrance
of
his
Mercy
.
2.
To
put
the
people
in
remembrance
of
their
duty
.
God
send
us
well
to
discharge
both
these
Offices
to
God
,
and
to
his
people
,
for
in
these
is
contained
the
whole
summe
and
substance
of
our
Ministeriall
function
:
And
for
your
parts
and
duties
,
let
mee
tell
you
,
that
you
have
a
double
taske
as
well
as
wee
,
and
you
shall
doe
well
to
give
heede
unto
it
,
for
the
comfort
and
discharge
of
your
owne
soules
in
the
sight
of
God
.
1.
Put
your selves
in
minde
of
God
,
as
David
did
,
Psal.
63.
Have
I
not
remembred
thee
,
in
my
bed
,
and
thought
upon
thee
when
I
was
waking
?
as
if
hee
had
said
,
if
I
have
not
done
so
,
I
am
the
more
to
blame
,
I
have
the
more
to
answer
for
,
for
I
am
sure
it
was
my
part
and
duty
so
to
doe
.
2.
And
then
in
the
second
place
,
put
God
in
minde
of
your selves
,
as
the
same
David
,
after
hee
had
remembred
God
,
hee
desires
God
to
remember
him
and
all
his
troubles
,
Psal.
132.
1.
In
a
word
,
Let
this
be
thy
Method
in
all
thy
private
devotions
.
1.
To
put
thy selfe
in
remembrance
of
God
.
2.
To
put
God
in
remembrance
of
thy selfe
:
and
let
it
be
thy
constant
practise
before
thou
goest
to
sleepe
,
to
looke
backe
into
the
day
that
s
past
,
Remember
Gods
Mercies
,
and
thine
owne
sins
,
be
thankefull
for
the
one
be
humbled
for
the
other
;
and
then
lie
downe
in
the
peace
of
Iesus
Christ
.
And
this
is
the
third
way
of
having
God
,
Habere
in
memoriâ
,
To
have
him
in
Remembrance
;
As
if
David
had
said
,
Whom
have
I
in
Remembrance
,
but
thee
?
4
The
fourth
,
and
last
way
of
Having
God
,
is
Habere
in
Reverentiâ
,
To
have
him
in
Regard
,
and
that
three
wayes
.
1.
Have
Regard
to
his
Power
.
2.
To
his
Precepts
.
3.
To
his
Presence
.
A
word
of
each
.
1.
Have
his
Power
in
Regard
,
Who
Regardeth
the
power
of
thy
wrath
(
saith
David
,
Psal.
90.
11.
)
for
ever
thereafter
,
as
a
man
feareth
,
so
is
thy
displeasure
.
The
meaning
is
,
The
more
a
man
feares
,
the
lesse
is
God
displeased
with
him
;
and
the
lesse
a
man
feares
the
more
is
God
displeased
with
him
;
so
in
both
respects
,
it
holds
true
,
Thereafter
as
a
man
feareth
,
so
is
Gods
displeasure
:
And
yet
Lord
,
(
saith
David
(
who
regardeth
the
power
of
thy
wrath
?
Or
who
dealeth
any
otherwise
with
God
,
then
the
Frogges
in
the
Fable
did
with
the
blocke
,
which
was
throwne
in
to
be
their
King
;
when
hee
fell
heavie
upon
them
,
and
made
a
dreadfull
noise
in
the
waters
,
they
were
much
afraid
,
and
shrunke
into
their
corners
;
afterwards
when
they
saw
him
lie
still
,
and
let
the
streame
be
calme
about
them
,
they
regarded
him
no
longer
,
but
securely
leaped
upon
him
.
Even
thus
doe
carnall
men
deale
with
God
,
Regard
him
no
longer
,
but
while
hee
falls
heavie
and
sore
upon
them
with
his
judgements
;
let
him
but
be
still
,
and
let
them
be
quiet
;
they
regard
him
no
more
than
the
Frogges
regarded
the
blocke
.
Shall
I
praise
you
in
this
(
saith
the
Apostle
)
I
praise
you
not
.
Gods
power
must
be
had
in
Regard
.
(
That
's
the
first
Point
.
)
2.
His
Precepts
are
to
be
had
in
Regard
;
Then
shall
I
not
be
confounded
(
saith
David
,
Psal.
119.
)
When
I
have
Regard
or
Respect
to
all
thy
Commandements
.
As
the
Centurions
servant
in
the
Gospell
,
if
a
stranger
or
another
man
had
bidden
him
goe
and
doe
such
a
thing
,
he
might
peradventure
have
gone
and
done
it
himselfe
;
but
when
his
Lord
and
Master
did
but
speake
the
word
,
it
was
done
,
because
hee
had
a
Respect
and
a
Regard
unto
him
.
In
like
sort
;
As
we
doe
desire
that
God
should
have
Regard
to
our
Prayers
,
let
us
have
Regard
to
his
Precepts
.
See
and
observe
that
place
,
Esay
45.
11.
Where
God
doth
so
Regard
the
prayer
of
his
humble
servants
,
that
a
Request
from
us
is
a
Command
to
him
,
Praecipite
mihi
,
(
they
be
Gods
owne
words
)
Command
ye
mee
.
Oh
,
what
a
gracious
God
have
we
,
that
will
abase
himselfe
to
be
commanded
by
his
owne
Vassalls
:
so
true
is
that
saying
of
an
Ancient
;
Nulla
creatura
humilior
Deo
,
There
is
no
creature
more
humbler
than
God
,
as
it
is
said
,
Iosh.
10.
The
Sunne
stood
still
at
Ioshuahs
command
,
Deo
obediente
voce
hominis
,
God
yeelding
and
obeying
the
voyce
of
man
.
Now
shall
God
obey
the
voyce
of
man
,
and
shall
not
man
obey
the
voyce
of
God
?
Shall
God
be
willing
to
be
at
our
command
,
and
shall
not
wee
be
as
willing
to
be
at
his
command
?
Shall
God
have
Regard
to
our
Prayers
,
and
shall
not
we
have
Regard
to
his
Precepts
?
Ne
fiat
,
This
must
not
be
done
,
for
this
will
not
be
taken
well
at
our
hands
.
Gods
Precepts
must
be
had
in
Regard
.
(
That
's
the
second
Point
.
)
3
In
the
last
place
,
have
regard
to
Gods
Presence
,
and
all
is
finished
.
1.
In
Generall
,
Consider
with
thy selfe
that
God
is
Omni-present
,
present
in
every
place
,
and
that
thou
canst
goe
no
where
from
his
presence
;
He
is
about
thy
bed
,
and
about
thy
path
,
and
espieth
out
all
thy
wayes
.
And
let
this
be
a
meanes
,
(
if
thou
hast
any
Regard
to
God
)
to
make
thee
walke
Circumspectly
in
the
world
,
and
(
as
Saint
Iohns
phrase
is
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Convenienter
Deo
,
answerably
and
agreeably
to
the
presence
and
approbation
of
that
God
before
whom
thou
walkest
.
As
Seneca
advised
Nero
that
cruell
Tyrant
,
so
to
demeane
himself
,
Vt
facta
superi
semper
comprobent
sua
,
that
the
gods
above
might
approve
of
all
his
doings
;
but
he
like
a
dogged
Atheist
made
him
this
wicked
answer
,
Stulte
,
verebor
esse
,
cum
faciam
Deus
,
Thou
doting
foole
,
shall
I
stand
thinking
,
or
fearing
the
Gods
,
when
I
goe
about
my
owne
designes
.
I
will
not
apply
it
,
but
onely
say
,
as
the
Apostle
doth
,
Some
have
not
the
knowledge
of
God
,
I
speake
this
to
your
shame
,
1
Cor.
15.
For
if
men
knew
what
it
were
to
live
in
the
displeasure
of
an
angry
God
,
they
would
have
him
in
more
Regard
.
For
judge
your selves
,
durst
men
be
so
bold
with
God
,
yea
,
so
impudent
,
and
audacious
,
as
to
sinne
,
God
in
the
very
face
,
if
they
did
regard
him
?
As
the
Scripture
saith
of
Nimrod
,
Gen.
10.
9.
He
was
a
mighty
hunter
before
the
Lord
:
not
a
Hunter
of
beasts
,
but
a
Hunter
of
men
(
i.
)
a
cruell
oppressour
,
that
made
poore
men
weary
of
their
lives
,
and
persecuted
them
to
the
very
death
;
Such
a
Hunter
he
was
(
and
I
would
to
God
there
were
no
more
of
his
breede
,
)
and
where
?
Before
the
Lord
,
(
saith
the
Text
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifieth
before
or
against
the
Lord
,
as
it
were
in
despight
and
defiance
to
God
:
Hee
was
so
hardned
in
it
,
that
hee
cared
not
though
God
stood
by
and
looked
upon
him
;
as
if
a
woman
should
commit
adultery
,
Inspect
ante
marito
,
her
husband
standing
by
,
and
looking
on
.
To
this
height
of
wickednesse
are
some
men
growne
;
that
as
Origen
said
of
Lots
daughters
,
Vereor
ne
harum
castior
incestus
siat
;
quam
aliquarum
pudicitia
:
I
am
afraid
that
their
Incest
was
more
modest
than
somes
Innocency
.
This
would
never
be
,
if
men
had
God
in
any
Regard
;
them
very
thought
of
his
unavoidable
presence
would
detaine
,
and
deterre
them
from
it
.
2.
But
to
conclude
;
If
men
have
little
or
no
Regard
to
the
generall
presence
of
God
abroad
in
the
world
;
yet
I
trust
,
when
they
come
into
Gods
speciall
Presence
,
into
his
Presence-Chamber
,
into
the
Sanctuary
,
and
House
of
Prayer
,
they
will
shew
it
there
or
no
where
.
Wee
see
by
daily
experience
;
The
King
may
looke
out
of
a
window
,
and
see
his
subjects
goe
by
him
too
and
fro
upon
their
owne
occasions
,
and
shew
him
no
respect
,
nor
no
regard
;
and
why
?
Because
though
hee
sees
them
,
yet
they
see
not
him
,
nor
imagine
that
hee
is
so
nigh
them
;
but
let
these
men
come
into
his
Chamber
of
Presence
,
or
have
any
Petition
to
present
unto
him
;
then
they
doe
their
Homage
,
then
they
bow
their
knees
,
and
glad
if
they
can
be
so
accepted
.
Thus
doth
God
looke
downe
from
Heaven
,
and
from
his
Throne
,
beholdes
all
the
dwellers
upon
earth
;
we
goe
on
our
wayes
and
minde
him
not
,
because
though
hee
sees
us
,
we
see
not
him
:
but
when
wee
come
into
his
Basilica
,
his
owne
House
,
his
owne
Palace
(
for
so
are
Churches
called
,
specially
the
greater
&
Mother-Churches
,
are
the
Palaces
of
the
King
of
Heaven
)
and
come
to
preferre
our
Prayers
and
Petitions
to
him
;
if
wee
doe
not
then
serve
him
,
and
observe
him
with
the
greatest
Reverence
,
the
greatest
Regard
that
our
soules
and
bodies
can
expresse
,
How
can
wee
hope
to
be
accepted
of
him
.
When
we
come
into
the
Presence
of
the
Lord
,
(
saith
David
)
into
the
Presence
of
the
Lord
of
the
whole
earth
;
what
then
?
Why
then
worship
him
,
In
decore
sanctitatis
,
in
the
beauty
of
holinesse
(
as
the
phrase
is
,
Psal.
110.
3.
Oh
that
same
holinesse
is
a
beautifull
thing
,
if
a
man
had
it
;
a
thing
that
makes
a
man
comely
and
lovely
,
amiable
and
acceptable
to
God
and
his
holy
Angells
;
but
if
a
man
have
it
not
,
but
comes
to
God
in
his
sinnes
,
as
the
Prodigall
came
to
his
Father
in
his
ragges
,
will
the
Lord
accept
him
?
Nay
,
will
hee
endure
him
in
his
presence
?
Yes
certainely
,
if
hee
come
in
a
penitent
and
an
humble
way
;
for
though
the
sonne
have
no
clothing
to
cover
his
shame
,
yet
the
Father
hath
enough
in
his
Ward-Robe
to
bestead
him
,
and
to
beautifie
him
too
:
Proferte
stolam
(
saith
he
to
his
Ministers
,
Luke
15.
22.
)
Bring
forth
the
best
Robe
,
and
put
it
on
him
,
&
put
a
Ring
on
his
hand
,
and
shooes
on
his
feete
,
and
so
make
him
comely
and
cleane
againe
.
This
will
our
heavenly
Father
deale
with
his
repenting
children
;
Hee
will
take
away
from
them
the
rotten
rags
of
their
old
sinnes
,
and
cloth
them
a
new
with
his
heavenly
Grace
,
and
(
as
the
Prophet
speakes
)
will
give
them
beauty
for
ashes
,
and
the
garment
of
gladnesse
for
the
spirit
of
heavinesse
,
Esay
61.
3.
Wee
read
in
the
Revelation
of
Saint
Iohn
of
two
women
;
one
representing
the
false
Church
,
the
Whore
of
Babylon
;
the
other
representing
the
true
Church
,
which
is
the
Mother
of
us
all
.
Now
marke
the
difference
of
their
cloathing
.
She
that
represented
the
whore
of
Babylon
,
Rev.
17.
4.
Was
arraied
(
saith
the
Text
)
in
purple
,
and
scarlet
,
and
decked
with
Gold
,
and
Pearles
,
and
precious
stones
.
Here
was
a
goodly
and
a
beautifull
aray
,
but
they
were
all
terrena
,
all
transitorie
,
all
earthly
ornaments
;
there
was
nothing
at
all
of
heaven
in
them
:
now
marke
the
cloathing
of
the
true
Church
,
Revel.
12.
1.
the
text
saith
,
There
appeared
a
wonder
in
heaven
,
a
woman
cloathed
with
the
Sunne
,
and
the
moone
under
her
feete
,
and
upon
her
head
a
crowne
of
twelve
Starres
:
here
was
nothing
at
all
of
earth
in
this
cloathing
,
but
all
heavenly
.
And
this
,
oh
this
is
the
beauty
of
holinesse
,
a
celestiall
,
a
heavenly
habite
.
Now
(
as
they
prayed
in
the
Gospell
,
when
our
Saviour
spake
of
the
Manna
that
came
downe
from
heaven
)
Lord
evermore
give
us
this
bread
;
so
let
us
pray
to
God
in
this
behalfe
,
Lord
evermore
give
us
this
cloathing
;
Lord
cloath
us
with
thy
grace
from
heaven
while
we
live
,
and
cloath
us
upon
with
thy
glory
in
heaven
when
we
dye
.
And
that
for
Iesus
Christ
his
sake
,
to
whom
with
thee
O
Father
,
and
the
blessed
Spirit
,
be
given
and
ascribed
all
honour
,
prayse
,
and
glory
;
be
done
and
performed
all
service
,
obedience
,
and
from
this
time
forth
for
evermore
.
Amen
,
Amen
.
FJNJS
.