thus
puts
him
in
mind
of
his
almighty
power
,
[
c
](A01981-e48860-b)
c
Ier
32.
27.
Behold
I
am
the
Lord
,
the
God
of
all
fleshs
is
there
any
thing
too
hard
for
me
?
[
d
](A01981-e48880-b)
d
Mar.
10.
27.
That
which
with
men
is
impossible
,
is
not
so
with
God
:
for
with
God
all
things
are
possible
.
Though
he
have
set
bounds
to
his
creatures
,
beyond
which
they
cannot
go
:
yet
can
none
set
bounds
to
him
.
[
e
](A01981-e48900-b)
e
Psal.
115.
3.
Our
God
is
in
the
heavens
:
He
doth
whatsoever
he
will
.
Read
more
hereof
in
▪
[
f
](A01981-e48920-b)
f
1
Sam.
2.
1
,
&c
Annahs
song
:
and
in
Psal.
113.
Of
sundry
duties
and
comforts
arising
from
a
due
consideration
of
the
foresaid
power
of
God
,
See
The
Guide
to
go
to
God
,
§.
213
,
214.
And
of
other
instructions
arising
from
the
helpe
which
God
affords
in
mans
extremity
,
see
the
next
§
but
one
to
this
.
§.
40.
Of
Gods
perfect
preservation
.
II.
GODS
succour
is
salvation
.
It
freeth
out
of
all
danger
.
Thus
much
intended
Moses
,
when
the
Israelites
despairing
of
all
helpe
,
he
thus
said
to
them
,
[
a
](A01981-e49030-b)
a
Exo.
14.
13.
Feare
y●
not
,
stand
still
,
and
see
the
salvation
of
the
Lord
.
Such
was
that
salvation
,
as
they
had
no
cause
to
feare
those
their
enemies
any
more
.
The
like
may
be
exemplified
in
other
deliverances
which
God
undertooke
to
give
:
especially
in
the
cures
which
Christ
did
in
the
daies
of
his
flesh
.
When
his
pleasure
was
to
heale
any
,
he
made
them
[
b
](A01981-e49060-b)
b
Mat.
15.
28.
whole
:
and
for
evidence
thereof
,
[
c
](A01981-e49080-b)
c
Luke
17.
14.
he
commanded
L●pens
to
shew
themselves
to
the
Priests
,
whose
office
it
was
to
judge
whether
a
leprosie
were
perfectly
cured
or
no.
[
d
](A01981-e49100-b)
d
Mat.
9.
6.
Ioh.
5.
8.
Others
that
had
beene
very
weake
and
impotent
he
willed
to
carrie
their
beds
,
that
thereby
is
might
be
seene
that
they
were
perfectly
cured
.
[
e
](A01981-e49110-b)
e
Mar.
5.
41.
Luke
7.
14.
Ioh.
11
43.
The
dead
he
caused
to
rise
up
.
[
f
](A01981-e49120-b)
f
Mar.
5.
19
,
20.
D●moniacks
he
charged
to
preach
the
Gospell
.
But
the
greatest
and
best
evidence
that
can
be
given
hereof
,
is
the
eternall
salvation
which
is
given
to
Saints
,
whereunto
the
Apostle
having
relation
,
saith
,
[
g
](A01981-e49130-b)
g
Heb.
7.
25.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
id
est
perfectè
.
Ita
videlice●
ut
nihil
ad
eam
sdlut●m
possit
amplius
desiderari
.
Beza
in
annot.
major
.
in
hunc
loc.
He
is
able
to
save
to
the
uttermost
.
God
will
have
his
works
to
be
manifested
to
be
divine
:
to
be
so
perfect
in
their
kind
,
as
nothing
need
be
added
thereto
,
non
helpe
sought
of
any
other
but
of
him
:
that
so
by
evident
demonstrations
men
may
be
forced
to
say
,
This
is
the
finger
of
God
.
1.
Assuredly
they
that
know
and
believe
this
truth
,
that
the
Lord
●weth
them
whom
he
undertaketh
to
help
cannot
but
be
much
encouraged
in
their
distresses
to
seeke
helpe
of
woman
which
had
suffered
manythings
of
many
Physitians
,
and
had
spent
all
that
she
had
,
and
was
nothing
bettered
,
but
rather
grew
worse
.
If
we
could
believe
as
she
did
,
assuredly
we
should
do
as
she
did
,
and
have
as
good
successe
as
she
2.
Let
us
beware
of
Asa
his
fault
,
who
in
his
disease
sought
not
to
the
Lord
,
but
to
the
Physitians
.
How
much
better
had
it
beene
to
have
sought
not
to
the
Physitians
,
but
to
the
Lord
.
Which
I
would
not
have
so
taken
as
if
Physitians
were
not
at
all
in
any
case
to
be
sought
unto
;
but
to
shew
that
it
is
much
better
to
neglect
all
means
,
then
to
neglect
the
Lord
who
giveth
a
blessing
to
all
the
means
that
are
at
any
time
of
any
use
.
Warrantable
meanes
may
lawfully
,
must
conscionably
be
used
:
but
used
as
the
hand
of
Gods
providence
,
whereby
he
doth
whatsoever
good
thing
is
done
by
them
.
Woe
is
denounced
against
them
that
trust
to
means
without
the
Lord
,
Isa.
30.
1
,
&c.
and
31.
1
,
&c.
Whether
therefore
meanes
be
used
,
or
not
used
,
let
not
the
Lord
be
neglected
.
He
saveth
.
§.
41.
Of
Gods
taking
occasion
to
helpe
at
a
pinch
.
III.
[
*
](A01981-e49350-b)
*
§
38.
MA●●
extrimity
is
Gods
opportunity
.
Then
,
even
then
especially
is
God
ready
to
helpe
when
men
are
at
the
lowest
.
To
passe
over
those
instances
which
are
mentioned
before
§
39.
there
are
two
proverbes
asod
in
scripture
which
give
good
proofe
to
this
point
.
The
●
Gen
22.
14.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Hoc
apud
Hebr●os
exivit
in
proverbi●m
,
u●si
quando
in
Angustia
constituti
sunt
,
&
Domini
optant
auxilio
sublevari
,
dicant
in
monte
Dominus
vide●it
Hier.
Quaest
▪
in
Gen.
one
is
this
,
●
In
the
monus
will
the
Lord
●e
scene
.
Knowledge
of
the
just
occasion
of
this
proverbe
will
give
light
to
the
true
interpretation
thereof
.
The
occasion
therefore
was
this
.
God
gave
an
expresse
charge
to
Abraham
to
take
his
onely
,
his
beloved
sonne
,
even
him
of
whom
it
was
said
,
In
Isaac
shall
thy
s●en
be
called
,
and
to
offer
him
for
a
burnt
offering
on
a
mountaine
which
the
Lord
should
shew
him
.
Abraham
in
obedience
to
the
Lords
charge
went
on
whither
the
Lord
appointed
him
,
with
a
full
resolution
to
do
what
he
was
commanded
to
do
.
Three
daies
was
he
in
journying
to
the
place
:
and
at
length
came
to
the
top
of
a
mount
,
where
he
built
an
altar
,
laid
the
wood
in
order
,
bound
Isaac
,
laid
him
thereon
,
tooke
a
knife
,
and
stretched
out
his
hand
Chrys.
in
Gen
22.
Hom
47.
to
slay
his
sonne
.
Thus
in
his
intent
he
had
slaine
and
sacrificed
his
sonne
.
In
all
this
time
did
not
God
shew
any
mind
or
meanes
to
save
Isaac
:
but
even
then
,
when
there
was
scarce
a
step
betwixt
him
and
death
,
the
Lord
shewed
himselfe
,
and
declared
his
pleasure
for
preserving
Isaac
.
Now
because
it
was
on
a
mount
where
Isaac
was
thus
neare
unto
death
,
and
that
on
the
mount
,
and
not
before
,
God
shewed
himselfe
for
the
preservation
of
Isaac
,
thence
arose
this
proverbe
,
In
the
mount
will
the
Lord
be
seene
.
And
to
be
an
evidence
to
all
future
ages
of
Gods
wisdome
in
affording
his
help
at
the
last
cast
,
the
Holy
Ghost
prefixeth
this
clause
,
as
it
is
said
to
this
day
.
The
children
are
come
to
the
birth
▪
and
there
is
no
strength
to
bring
forth
.
By
this
proverb
Ierusalem
being
so
besieged
by
the
King
of
Assyria
,
as
there
was
(
in
regard
of
humane
helps
,
little
hope
of
deliverance
,
is
compared
to
a
woman
great
with
child
,
in
paine
of
travell
:
the
Inhabitants
of
the
city
are
resembled
to
the
children
in
the
mothers
wombe
:
the
extremity
of
distresse
wherein
they
were
,
to
the
difficulty
and
danger
of
travell
.
Such
then
was
their
case
,
as
the
case
of
a
woman
,
which
,
having
a
weake
child
not
able
to
helpe
it selfe
,
is
spent
with
paine
and
travell
,
and
hath
no
midwife
,
nor
any
other
meanes
of
helpe
.
Were
they
not
now
brought
even
to
uttermost
extremity
.
In
this
extremity
,
when
they
were
so
low
brought
,
the
Lord
helped
them
.
The
helpe
that
in
such
extremities
is
afforded
,
manifestly
appeareth
to
be
from
God
.
When
the
Egyptians
observed
the
succour
which
was
afforded
to
the
Israelites
in
the
midst
of
the
Red
Sea
,
they
said
,
The
Lord
fighteth
for
them
.
Thus
In
extremities
succour
is
much
more
welcome
,
much
better
accepted
,
more
highly
prized
,
and
mans
heart
more
affected
and
enflamed
therwith
.
When
the
Israelites
were
safely
led
thorow
the
depths
,
then
they
sang
the
Lords
praises
.
Is
there
not
now
great
and
just
reason
that
God
should
take
this
opportunity
to
helpe
?
1.
Wait
therefore
to
the
very
uttermost
of
an
extremity
.
This
being
the
most
seasonable
time
for
God
to
helpe
,
most
He
that
beleeueth
maketh
not
haste
▪
He
seeketh
Direction
to
pray
more
earnestly
,
and
believe
more
stedfastly
in
extremity
.
Heb.
1●
.
5.
2.
When
thou
supposest
that
the
uttermost
of
an
extremity
is
come
,
then
put
fire
to
the
powder
of
thy
prayer
;
then
stirre
vp
thy
soule
to
all
feruency
:
then
be
instant
and
importunate
:
then
giue
the
Lord
no
rest
;
then
especially
plead
these
and
such
like
promises
,
I
will
neuer
leaue
thee
nor
forsake
thee
.
He
that
shall
come
will
come
,
and
will
not
tarry
.
God
is
faithfull
who
will
not
suffer
you
to
be
tempted
aboue
that
you
are
able
:
but
will
with
the
temptation
also
make
a
way
to
escape
.
When
thou
passest
thorow
the
water
I
wil
be
with
thee
,
and
thorow
the
rivers
,
they
shall
not
over
flow
thee
:
when
thou
walkest
thorow
the
fire
thou
shalt
not
be
burnt
:
neither
shall
the
flame
kindle
upon
thee
.
Be
so
farre
from
fainting
by
reason
of
the
extremity
of
distresse
;
as
rather
with
stronger
confidence
expect
deliuerance
.
This
being
Gods
opportunity
,
put
him
in
mind
of
thine
extremity
,
and
thus
plead
it
,
Arise
,
O
Lord
,
haue
mercy
:
for
the
time
to
haue
mercy
,
yea
Confidat
qui
agit
paenitentiam
,
quum
venit
tempus
salvandi
.
Hier.
Comment
,
in
Psal.
101.
the
set
time
is
come
(
Psal.
102.
13.
)
O
Lord
heare
,
O
Lord
forgive
,
O
Lord
hearken
and
doe
:
deserve
not
for
thine
owne
sake
,
(
Dan.
9.
19.
)
Onely
let
the
truth
of
confidence
be
manifested
by
repentance
.
He
that
repenteth
may
be
confident
when
the
time
to
saue
is
come
.
§.
42.
Of
applying
to
our selves
Gods
dealing
with
others
.
IIII.
[
*
](A01981-e50010-b)
*
§.
58.
DVe
obseruation
of
Gods
mercy
to
others
maketh
men
in
like
cases
to
acknowledge
Gods
mercy
to
them
.
This
was
it
that
moved
the
Prophet
to
say
,
that
when
he
was
brought
low
,
the
Lord
saved
him
,
because
he
had
duly
obserued
how
the
Lord
preserved
the
simple
.
Well
note
the
formes
of
praise
that
are
recorded
in
Scripture
,
and
you
shall
find
it
vsuall
with
the
Saints
to
relate
Gods
accustomed
dealing
with
others
to
be
such
as
it
was
with
them
.
To
omit
the
many
Psalmes
of
David
that
are
pertinent
to
this
purpose
,
Behold
here
what
good
we
may
gaine
to
our selves
by
taking
notice
of
the
divine
properties
as
they
are
exercised
on
others
.
Few
or
none
can
so
well
discerne
the
evidences
of
Gods
providence
and
mercy
,
or
of
his
justice
,
jealousie
,
and
displeasure
in
themselves
as
in
others
.
Objects
brought
too
neare
to
the
eye
,
cannot
be
distinctly
and
clearely
discerned
.
Selfe-love
dimmes
mens
sight
in
their
owne
case
.
When
others
partake
of
any
good
thing
,
we
can
soone
say
,
O
how
good
is
God
unto
them
.
When
judgements
are
executed
on
others
,
we
are
ready
to
ascribe
it
to
the
justice
of
the
Lord
.
Well
:
seeing
we
are
so
forward
to
discerne
Gods
dealing
in
other
mens
cases
,
let
us
make
good
use
of
this
our
disposition
,
and
do
so
still
,
that
hereby
we
may
be
brought
to
the
minde
of
this
holy
man
:
and
finding
the
Lord
to
deale
with
others
,
as
he
doth
with
us
,
acknowledge
as
much
:
and
that
as
in
works
of
judgement
,
to
be
humbled
the
more
;
so
in
works
of
mercy
,
to
be
provoked
to
more
hearty
thankfulnesse
:
as
we
shal
be
,
when
in
truth
,
and
on
just
ground
we
can
say
,
The
Lord
that
sheweth
mercy
to
them
that
are
in
misery
,
was
very
mercifull
to
me
when
I
was
in
miserie
.
§.
43.
Of
the
exposition
and
resolution
of
the
seventh
Verse
.
PSAL.
CXVI
.
VII
.
Returne
unto
thy
rest
,
O
my
Soule
,
for
the
LORD
hath
dealt
bountifully
with
thee
.
HEre
beginneth
the
[
*
](A01981-e50190-b)
*
See
§.
2.
second
part
of
this
Psalme
,
which
setteth
out
the
Prophets
Protestation
for
his
after
purpose
.
This
hath
respect
1.
To
his
Inward
disposition
.
2.
To
his
Outward
conversation
.
For
his
inward
disposition
he
professeth
a
quiet
setling
of
his
soule
.
[
a
](A01981-e50290-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Rest
,
whereby
his
inward
disposition
is
here
expressed
,
is
opposed
to
[
b
](A01981-e50320-b)
b
Exo.
23
,
12.
Gen.
8.
9.
travell
and
labour
,
or
to
[
c
](A01981-e50340-b)
c
Ruth
1.
9.
Deut.
28.
65.
trouble
and
sorrow
,
and
that
both
[
d
](A01981-e50350-b)
d
Lam.
5.
5.
outward
and
[
e
](A01981-e50360-b)
e
Isa.
28.
12.
inward
.
Here
it
is
taken
in
the
latter
respect
,
as
opposed
to
inward
trouble
and
anguish
,
as
is
evident
by
the
relation
it
hath
to
his
soule
.
It
importeth
an
assurance
of
Gods
favour
to
him
,
and
tranquillity
of
mind
,
and
peace
of
conscience
thence
arising
.
This
rest
he
calleth
his
soules
,
because
it
was
a
rest
wherein
his
soule
had
solaced
her selfe
before
:
which
the
Lord
having
given
,
he
sweetly
and
quietly
enioyed
as
his
owne
.
But
it
seemeth
that
his
bitter
affliction
had
bereaved
him
of
it
:
and
therefore
as
to
a
right
lost
,
and
recovered
againe
,
he
saith
[
f
](A01981-e50410-b)
f
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Returne
.
For
this
is
the
very
word
which
the
Angell
useth
to
Hagar
,
when
she
fled
from
her
mistresse
,
[
g
](A01981-e50460-b)
g
Gen.
16
9.
Returne
.
As
Hagar
thorow
her
mistresses
rough
dealing
with
her
fled
from
her
:
so
the
soule
of
this
Prophet
by
reason
of
affliction
fell
from
her
former
quiet
confidence
in
God
.
As
the
Angell
therefore
biddeth
Hagar
,
returne
to
her
mistresse
,
so
the
understanding
of
this
Prophet
biddeth
his
soule
returne
to
her
rest
.
O
my
soule
.
Hereby
his
vnderstanding
well
enlightned
,
and
resolved
of
Gods
favour
to
him
,
stirreth
up
his
will
,
conscience
,
heart
and
affections
to
be
quieted
,
and
no
longer
perplexed
and
troubled
with
doubts
and
feares
about
Gods
wrath
,
but
to
rest
assured
of
his
love
and
favour
.
To
shew
what
good
ground
there
was
for
his
soule
to
repose
it selfe
quietly
in
the
Lord
,
headdeth
,
For
the
Lord
hath
dealt
bountifully
with
thee
.
The
first
particle
being
a
causall
particle
,
FOR
,
sheweth
that
this
is
added
as
a
reason
of
that
which
went
before
.
The
reason
is
taken
from
the
manifestation
of
Gods
fauour
to
him
:
and
it
may
thus
be
framed
.
He
with
whom
the
Lord
dealeth
bountifully
may
well
rest
on
the
Lord
.
But
the
Lord
hath
dealt
bountifully
with
thee
O
my
soule
.
Therefore
thou
O
my
soule
maist
well
rest
on
the
Lord
.
[
i
](A01981-e50630-b)
i
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Gods
repaying
.
One
Hebrew
word
is
expressed
by
this
circumlocution
,
hath
dealt
bountifully
.
The
word
properly
signifieth
to
repay
:
it
hath
(
in
that
signification
)
relation
to
some
thing
done
before
:
and
that
good
or
evill
:
and
in
both
these
senses
it
is
attributed
to
God
and
men
.
God
is
said
to
[
k
](A01981-e50670-b)
k
Psal.
18.
20.
repay
,
or
reward
the
righteous
according
to
their
righteousnesse
:
and
to
the
wicked
to
[
l
](A01981-e50700-b)
l
Ier.
51.
6.
repay
or
render
a
recompence
.
In
these
respects
he
is
called
[
m
](A01981-e50720-b)
m
—
56.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
God
of
recompences
.
Men
likewise
are
said
to
repay
or
render
for
[
n
](A01981-e50760-b)
n
Psal.
116.
12.
good
,
and
[
o
](A01981-e50770-b)
o
—
137.
8.
for
evill
.
But
the
word
is
also
simply
used
without
relation
to
any
thing
before
,
especially
being
attributed
to
God
,
and
that
in
the
better
sense
,
for
conferring
or
bestowing
some
good
.
Thus
doth
the
Psalmist
pray
to
God
to
be
[
p
](A01981-e50780-b)
p
Psal
▪
119.
17.
recompenced
,
that
is
,
graciously
dealt
with
by
him
:
and
[
q
](A01981-e50800-b)
q
—
141.
7.
acknowledgeth
that
he
hath
so
dealt
with
him
.
In
this
simple
signification
doe
[
r
](A01981-e50810-b)
r
Targum
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
retribuit
bonum
.
Hebrew
Expositors
,
[
s
](A01981-e50840-b)
s
L
X
X.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
bene●ecit
.
Greeke
Translators
,
and
[
t
](A01981-e50870-b)
t
Sic
Hier.
Aug.
alijque
.
other
Interpreters
and
Expositors
take
the
word
in
this
place
.
Thus
some
of
our
English
Translators
turne
the
word
here
,
hath
beene
beneficiall
:
others
,
hath
dealt
graciously
.
And
because
the
kindnesse
which
God
sheweth
,
is
not
scanty
,
or
niggardly
,
but
such
as
beseemeth
his
Majesty
to
give
,
others
thus
translate
it
,
hath
dealt
bountifully
.
To
inferre
any
matter
of
merit
on
mans
part
,
because
a
word
that
sometimes
signifieth
to
repay
,
is
attributed
to
God
in
relation
to
man
,
is
too
sandy
a
foundation
for
such
a
lofty
Babel
.
To
take
occasion
from
hence
to
set
out
the
bountie
of
the
Lord
,
would
be
too
impertinent
.
The
word
doth
indefinitely
set
downe
the
grace
,
favour
,
mercy
,
or
goodnesse
of
the
Lord
,
without
any
particular
or
distinct
respect
to
extraordinary
liberality
and
bounty
.
Alteration
of
the
Prophets
disposition
.
Where
before
he
was
restlesse
,
now
he
returneth
to
rest
.
mans
polluted
nature
.
He
indeed
tooke
to
himselfe
our
true
nature
,
even
the
nature
of
our
infirmities
,
and
the
infirmities
of
our
nature
,
but
free
from
sinne
:
no
dreggs
of
corruption
were
in
his
nature
.
Though
he
therefore
seemed
to
be
shaken
all
to
peeces
,
yet
no
rebellious
,
no
disordered
passion
was
thereby
stirred
up
in
him
.
These
phrases
(
[
g
](A01981-e51020-b)
g
Ioh.
12.
27.
Now
is
my
soule
troubled
.
[
h
](A01981-e51040-b)
h
Mat.
●6
.
38.
My
soule
is
exceeding
sorrowfull
even
unto
death
.
[
i
](A01981-e51060-b)
i
—
19.
If
it
be
possible
let
this
cup
passe
from
me
.
[
k
](A01981-e51080-b)
k
—
27.
46.
My
God
my
God
why
hast
thou
forsaken
me
?
)
manifested
a
very
dolorous
agony
in
his
soule
,
but
no
seditious
mutiny
.
Such
passion
in
our
soule
would
stirre
up
much
sedition
:
yea
after
we
are
truly
regenerate
.
For
we
are
but
in
part
regenerate
.
[
m
](A01981-e51130-b)
m
Psal
60
26.
They
talke
to
the
griefe
of
them
whom
thou
hast
wounded
.
Thus
Iobs
friends
,
though
they
came
a
long
journy
to
comfort
him
,
yet
proved
[
n
](A01981-e51160-b)
n
Iob
16.
●
.
miserable
comforters
.
Too
many
such
mis●rable
comforters
there
are
,
who
when
a
man
hath
need
of
some
comfortable
cordialls
,
give
him
(
as
[
o
](A01981-e51180-b)
o
Ma
27.
34
,
48
Psal.
●9
.
21.
Vrgere
iacent●m
est
inhumanum
.
C●●
pro
C
●ab
.
Post
.
Christs
and
Davids
enemies
did
)
gall
for
meate
,
and
vinegar
to
drinke
.
The
Heathen
accounted
this
a
most
inhumane
part
.
How
ill
then
doth
it
beseeme
them
who
professe
themselves
to
be
Christians
?
[
p
](A01981-e51250-b)
p
Isa.
50.
4.
a
word
in
season
,
quiet
and
settle
their
soules
.
It
is
an
expresse
charge
given
to
such
as
are
[
q
](A01981-e51270-b)
q
Rom.
15.
1.
strong
,
to
beare
with
the
infirmities
of
the
weake
:
and
to
such
as
are
[
r
](A01981-e51300-b)
r
Gal.
6.
1.
spirituall
,
to
restore
a
brother
overtaken
,
with
the
spirit
of
meeknesse
:
and
that
for
this
reason
,
lest
they
also
be
tempted
.
What
any
one
is
subject
unto
,
every
one
is
subject
unto
.
Thus
shall
we
shew
our selves
to
be
as
a
true
brother
,
[
s
](A01981-e51340-b)
s
Pro.
17.
17.
even
borne
for
adversity
.
give
diligence
to
make
their
calling
and
election
sure
:
and
to
be
well
instructed
how
to
have
[
t
](A01981-e51390-b)
t
Hebr.
13.
9.
—
quantum
vertice
ad
our
as
Aetherias
,
tantum
radice
in
Tartara
tendit
,
&c
Virg.
Georg.
l.
2.
the
heart
established
with
grace
,
that
therewith
the
soule
may
be
fast
fixed
,
as
the
oake
is
said
to
be
,
whose
roots
spread
as
farre
,
and
grow
as
deepe
into
the
earth
,
as
the
boughs
thereof
grow
wide
and
high
into
the
aire
;
whence
it
commeth
to
passe
that
no
storme
can
over-turne
an
oake
:
it
will
sooner
be
rent
and
split
cleane
thorow
then
overthrowne
.
So
they
who
are
[
u
](A01981-e51430-b)
u
Col.
2.
7.
well
rooted
and
built
up
in
Christ
,
and
established
in
the
faith
:
[
x
](A01981-e51450-b)
x
Eph.
3.
17.
and
rooted
and
grounded
in
love
,
will
sooner
have
their
bodies
and
soules
rent
asunder
,
then
be
over-turned
in
their
faith
on
Christ
.
Instance
the
true
Martyrs
of
the
Church
.
To
enforce
this
point
the
further
,
note
the
next
note
.
§.
45.
Of
the
rest
of
Saints
.
II.
SAints
have
a
rest
.
Yea
even
in
this
world
they
have
a
rest
.
How
els
could
the
Prophet
here
say
to
his
soule
,
Enter
into
thy
rest
?
Why
els
should
he
[
a
](A01981-e51540-b)
a
Psal
42.
11.
—
43.
5.
blame
his
soule
for
being
restlesse
.
That
[
b
](A01981-e51550-b)
b
Ioh.
16.
33.
Rom.
5.
1.
—
14
17.
peace
which
as
proper
to
the
Saints
is
expresly
mentioned
in
Scripture
,
proveth
as
much
.
To
embolden
,
encourage
,
and
hearten
them
in
the
sea
of
this
world
(
that
by
the
stormes
of
affliction
they
should
not
be
overwhelmed
and
drowned
before
they
come
to
[
c
](A01981-e51580-b)
c
Heb
4.
9.
the
rest
which
remaineth
for
them
,
and
[
d
](A01981-e51610-b)
d
2
Thes.
1.
7.
which
the
Lord
Iesus
shall
give
them
when
he
shal
be
revealed
from
heaven
)
here
they
have
a
rest
;
wherein
that
we
be
not
deceived
,
mark
the
third
point
.
§.
46.
Of
the
spirituall
rest
of
Saints
.
III.
[
*
](A01981-e51680-b)
*
§.
43.
THe
rest
proper
to
Saints
is
spirituall
.
It
is
such
a
rest
as
may
stand
with
tribulation
in
this
Bern.
S●rm
parv
.
1.
world
.
It
is
a
peace
which
they
have
in
Christ
,
(
Ioh.
16.
33.
)
a
peace
with
God
,
(
Rom.
5.
1.
)
a
peace
of
God
that
passeth
all
vnderstanding
,
that
keepeth
mens
hearts
andminds
(
Phil.
4.
7.
)
a
peace
and
joy
in
the
Holy
Ghost
,
opposed
to
meate
and
drinke
,
(
Rom.
14.
17.
)
A
peace
of
conscience
:
For
,
a
good
and
quiet
conscience
is
the
bed
of
the
soule
,
in
which
it
sweetly
and
quietly
resteth
.
This
is
the
best
,
truest
,
and
surest
rest
:
a
rest
that
sustaineth
a
mans
infirmity
:
[
b
](A01981-e51790-b)
b
See
The
whole
Armour
of
God
▪
Treat.
2.
part.
5
§.
724.
a
rest
that
not
only
quieteth
the
soule
when
the
body
is
disquieted
,
but
also
moderateth
and
mitigateth
the
disquietnesse
of
the
body
.
This
maketh
us
[
e
](A01981-e51810-b)
e
Rom.
5.
3.
glory
in
tribulations
.
What
made
[
f
](A01981-e51830-b)
f
Act.
12
6.
Peter
to
sleepe
quietly
betweene
souldiers
,
bound
with
chaines
?
What
made
[
g
](A01981-e51850-b)
g
Act.
16.
23
,
24
,
25.
Paul
and
S●las
,
having
beene
sorely
scourged
,
cast
into
prison
,
and
their
feet
made
fast
in
the
stockes
,
at
midnight
to
sing
?
Surely
this
spirituall
rest
wherein
their
soules
were
reposed
:
this
peace
of
God
.
This
being
the
best
rest
,
God
provideth
it
for
his
best-beloved
.
[
h
](A01981-e51930-b)
h
Heb.
12.
6
,
8.
The
Lord
scourgeth
every
sonne
that
he
receiveth
.
All
are
partakers
of
chastisement
.
[
i
](A01981-e51950-b)
i
2
Tim.
3.
12.
All
that
will
live
godly
in
Christ
Iesus
shall
suffer
persecution
.
Yet
as
true
it
is
,
that
the
Lord
affordeth
Aug.
Epist
122
ad
Victorian
.
sufficient
supportance
,
yea
,
and
comfort
also
in
all
their
troubles
,
that
we
may
learne
that
Gods
captived
servants
are
not
forsaken
of
him
.
[
k
](A01981-e51990-b)
k
1
Cor.
10.
13.
God
is
faithfull
who
will
not
suffer
his
to
be
tempted
above
that
they
are
able
to
heare
.
As
[
l
](A01981-e52010-b)
l
Mar
2.
27.
Christ
said
of
the
Sabbath
,
I
may
say
of
the
afflictions
of
Saints
.
Afflictions
are
for
the
Saints
,
and
not
the
Saints
for
afflictions
.
Therefore
God
correcteth
us
[
m
](A01981-e52050-b)
m
Heb
12.
10.
for
our
profit
:
and
from
thence
issueth
[
n
](A01981-e52070-b)
n
—
11.
the
peaceable
fruit
of
righteousnesse
unto
them
that
are
exercised
thereby
.
The
assistance
,
comfort
,
peace
,
and
joy
which
God
giveth
even
in
troubles
and
afflictions
,
ministreth
just
cause
for
us
all
to
say
,
[
o
](A01981-e52100-b)
o
2
Cor.
4.
8
,
9.
We
are
troubled
on
every
side
,
yet
not
distressed
:
we
are
perplexed
,
but
not
in
despaire
:
persecuted
,
but
not
forsaken
:
cast
downe
,
but
not
destroyed
.
This
is
the
benefit
of
spirituall
rest
,
that
temporall
troubles
do
not
disturbe
the
same
.
If
any
be
disquieted
,
and
unsetled
(
as
we
heard
before
some
might
be
)
it
is
their
owne
weakenesse
.
They
have
a
rest
to
returne
unto
ordained
,
revealed
by
God
:
whereunto
when
they
recall
their
spirit
,
they
will
returne
as
here
the
Prophet
doth
.
If
thus
there
be
peace
and
rest
to
Saints
in
times
of
trialls
and
troubles
,
inward
peace
,
spirituall
rest
in
outward
trialls
,
and
temporall
troubles
,
who
can
doubt
of
their
rest
in
halcyon
,
in
quiet
and
peaceable
times
,
when
there
is
nothing
to
disturbe
the
same
.
The
world
is
altogether
ignorant
of
this
peace
.
If
they
had
a
true
and
due
understanding
thereof
,
their
mouthes
would
not
be
so
opened
as
they
are
against
Saints
by
reason
of
their
troubles
.
[
q
](A01981-e52150-b)
q
Mat.
8.
20.
as
Christ
,
to
be
in
a
worse
case
then
foxes
,
that
have
▪
holes
,
and
birds
of
the
aire
that
have
nests
,
because
they
have
not
where
to
rest
their
head
:
yet
have
they
a
rest
for
their
soule
:
a
rest
that
refresheth
and
solaceth
both
soule
and
body
.
But
it
is
otherwise
with
the
wicked
.
The
wicked
are
like
the
troubled
sea
,
when
it
cannot
rest
,
whose
waters
cast
up
mire
and
dirt
.
There
is
no
peace
,
saith
my
God
,
to
the
wicked
,
Isay
.
57.
20
,
21.
Though
they
have
health
of
body
,
and
all
outward
prosperitie
,
though
by
reason
thereof
they
say
(
as
the
rich
foole
did
Luke
12.
19.
)
to
their
soule
,
Take
thine
ease
,
eate
,
drinks
,
and
〈◊〉
merrie
:
Yet
cannot
this
be
but
onely
to
the
teeth
Amb.
Comment
in
Psal.
112.
Serm
17.
vers
▪
5.
outward
.
They
seeme
to
have
rest
,
and
to
enjoy
quiet
.
But
that
is
no
rest
where
the
soule
is
restlesse
.
That
is
no
peace
of
mind
,
where
the
mind
is
troubled
with
stings
of
a
guilty
conscience
.
Their
conscience
is
like
to
the
fore-mentioned
troubled
sea
.
If
they
feele
it
not
,
it
is
because
they
are
intoxicated
,
and
made
senslesse
,
as
the
drunkard
that
lieth
downe
in
the
midst
of
the
sea
,
or
upon
the
top
of
a
mast
,
and
feeleth
nothing
,
Prev.
23.
34
,
35.
Their
conscience
is
seared
with
an
hot
iron
,
(
1
Tim.
4.
2.
)
When
it
is
roused
it
wil
be
as
a
roaring
lion
,
and
aranging
beare
:
or
a
beare
robbed
of
her
whelpes
.
Pro.
28.
15.
&
17.
12.
3.
Envy
not
(
O
ye
Saints
)
the
rest
whereof
the
men
of
this
world
so
much
boast
:
returne
to
your
owne
rest
:
rest
satisfied
therewith
.
In
your
greatest
troubles
meditate
remaineth
to
the
people
of
God
,
but
also
in
regard
of
that
inward
spirituall
rest
which
they
have
in
the
midst
of
their
greatest
afflictions
.
§.
47.
Of
Gods
favour
the
rest
of
Saints
.
IIII.
[
*
](A01981-e52430-b)
*
§
43.
SEnse
of
Gods
favour
is
the
ground
of
Saints
rest
.
After
▪
the
Prophet
had
expostulated
with
his
soule
about
her
unquietnesse
,
he
gave
this
advice
,
[
a
](A01981-e52450-b)
a
Psal.
42.
11.
—
43.
5.
hope
in
God
,
as
the
onely
meanes
of
setling
his
soule
.
Faith
is
it
that
perswadeth
the
soule
of
Gods
favour
:
hence
is
it
that
[
b
](A01981-e52470-b)
b
Rom.
5.
1.
being
justified
by
faith
we
have
peace
with
God
.
Yea
because
this
peace
relieth
on
Gods
favour
,
it
is
called
[
c
](A01981-e52490-b)
c
Phil.
4.
7.
the
peace
of
God
.
When
David
was
in
one
of
the
most
desperate
distresses
that
ever
befell
him
,
it
is
said
,
that
[
d
](A01981-e52520-b)
d
1
Sam.
30.
6.
he
encouraged
himselfe
in
the
Lord
his
God
.
The
assurance
that
he
had
of
Gods
favour
,
and
confidence
that
the
Lord
was
his
God
,
supported
him
,
and
moved
him
to
rest
thereon
.
Many
are
the
Metaphors
which
to
this
end
are
applied
to
God
,
as
[
e
](A01981-e52570-b)
e
Psal.
18.
2.
Rocke
,
fortresse
,
deliverer
,
strength
,
buckler
,
horne
of
salvation
,
high
tower
,
[
f
](A01981-e52590-b)
f
—
46.
1.
refuge
,
[
g
](A01981-e52610-b)
g
—
16.
5.
portion
of
inheritance
,
maintainer
of
lot
,
[
h
](A01981-e52630-b)
h
—
119
114.
hiding
place
,
[
i
](A01981-e52650-b)
i
—
71.
3.
strong
habitation
whereunto
we
may
continually
resort
.
1.
Nothing
can
satisfie
the
soules
of
Saints
but
Gods
favour
.
They
find
all
other
things
to
be
[
k
](A01981-e52680-b)
k
Ecl.
1.
&
2.
vanitie
and
vexation
of
spirit
.
Whereas
therefore
others
say
,
[
l
](A01981-e52700-b)
l
Psal.
4.
6.
Who
will
shew
us
any
good
,
Saints
say
LOrd
lift
thou
up
the
light
of
thy
countenance
upon
us
.
2.
Gods
favour
is
that
proper
place
whither
a
soule
well
enlightned
and
rectified
(
as
the
soules
of
the
Saints
are
)
aspireth
.
Now
nothing
resteth
till
it
comes
to
its
proper
place
.
Instance
light
things
that
flie
upward
,
and
heavy
things
that
fall
downeward
.
The
eye
is
not
satisfied
with
seeing
,
nor
the
eare
filled
with
hearing
.
No
humane
knowledge
satisfieth
the
Philosopher
:
no
inventions
,
no
indulgences
the
superstitious
person
.
All
things
out
of
God
are
as
ice
,
snow
,
dew
,
and
other
lïke
meteors
:
●●pic●
compara●
mari
quod
nu●quam
potest
qui
●s●ere●sed
e●iam
in
summa
tran
quillitat●
,
fractis
ad
li●●ora
volvitur
s●●ctibus
:
sinisque
cius
lutum
est
,
&
conculca
tio
.
Hier
Comment
l.
16.
in
Esai
.
57.
Admonition
not
to
rest
till
we
attaine
the
true
rest
.
Gen.
8.
9.
they
waste
in
using
;
they
soone
melt
or
drie
away
.
In
consideration
hereof
saith
the
Prophet
,
(
Isa.
55.
2.
)
Wherefore
do
ye
spend
money
for
that
which
is
not
bread
?
and
your
labour
for
that
which
satisfieth
not
?
Wilt
thou
set
thine
eyes
upon
that
which
is
not
?
Pro.
23.
5.
As
all
naturall
men
are
unsatisfied
in
all
their
desires
and
endeavours
,
so
among
others
,
they
who
most
set
their
thoughts
and
hearts
on
mischiefe
.
Fitly
doth
the
Prophet
(
Isa.
57.
20.
)
resemble
such
to
the
troubled
sea
when
it
cannot
rest
.
Yea
in
the
greatest
calme
it
beats
against
the
shore
,
and
raiseth
waves
,
which
cast
up
mire
and
dirt
.
2.
Seeing
out
of
God
there
is
no
rest
,
let
the
Lord
and
his
favour
be
to
thee
as
the
Arke
was
to
the
Dove
.
While
she
was
out
of
the
Arke
she
found
no
rest
for
the
sole
of
her
foot
.
Give
no
sleepe
to
thine
eyes
,
nor
slumber
to
thine
eye-lids
till
thou
hast
found
out
this
rest
for
thy
soule
,
assurance
of
Gods
favour
.
To
be
restlesse
till
we
find
this
rest
,
The
Lord
filleth
the
hungry
with
good
things
.
He
giveth
to
him
that
is
athirst
of
the
fountaine
of
life
freely
.
Direction
for
assurance
of
Gods
favour
.
See
The
Whole
Armour
of
God
,
Treat
.
2.
Part.
6
§
71.
72.
3.
For
gaining
such
assurance
of
Gods
favour
as
may
make
thee
rest
securely
therein
,
observe
these
rules
.
1.
Acquaint
thy selfe
with
Gods
promises
,
which
are
the
onely
true
sure
ground
of
faith
and
confidence
.
For
Gods
promises
are
declarations
of
Gods
favour
towards
man
:
what
God
promiseth
,
man
may
safely
rest
upon
.
It
Vpon
it
thou
hast
caused
me
to
hope
.
2.
Meditate
seriously
and
frequently
on
Gods
properties
,
as
on
his
grace
,
mercy
,
truth
,
power
,
&c.
This
meditation
The
Whole
Armour
of
God
Treat
.
2.
Part
6
§.
25
,
&c.
added
to
faith
in
Gods
promises
,
wil
be
as
oyle
put
into
a
lamp
,
which
will
continue
the
life
and
light
of
it
.
[
*
](A01981-e53060-b)
*
Vers
5.
§.
26
The
forementioned
description
of
God
by
his
divine
properties
sheweth
that
the
faith
of
this
Prophet
in
Gods
favour
was
nourished
thereby
.
3.
Observe
Gods
former
dealing
with
thee
:
and
call
to
mind
such
evidences
of
his
favour
as
he
hath
shewed
to
thee
in
former
times
.
This
will
give
thee
evidence
of
his
present
good-will
towards
thee
:
for
whom
he
once
loveth
everlasting
love
.
When
Zion
said
,
The
Lord
hath
forsaken
me
,
and
my
Lord
hath
forgotten
me
,
this
answer
was
replied
,
Can
a
woman
forget
her
sucking
child
,
&
c
?
Yea
they
may
forget
,
yet
will
not
I
forget
thee
,
&c.
saith
the
Lord
.
4.
When
thy
affections
are
much
prone
to
heavinesse
,
and
thy
heart
much
misgiveth
thee
(
as
we
speake
)
by
reason
of
doubts
and
feares
,
let
thy
judgement
grounded
on
Gods
Word
and
Promises
support
thee
.
A
right
understanding
of
Gods
promises
are
of
force
to
keep
an
heavy
spirit
from
sinking
.
A
mans
judgement
well
informed
,
will
convince
his
affections
of
folly
when
they
make
doubt
of
Gods
favour
,
and
so
bring
them
to
yeeld
to
that
which
it
conceiveth
to
be
truth
.
Exhortation
to
rest
in
Gods
favour
.
Psal.
119.
114.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Having
some
evidences
of
Gods
favour
towards
thee
,
repose
thy selfe
therein
.
Say
to
God
as
the
Psalmist
doth
,
Thou
art
my
hiding
place
.
The
beasts
of
the
wildernesse
that
have
their
dennes
,
and
hiding
places
,
use
on
all
occasions
to
have
recourse
thereunto
.
In
their
dennes
they
sleepe
securely
:
to
their
dennes
they
carry
their
prey
,
and
there
eate
Aug.
Confess
l
4
c.
12.
mourne
and
●hed
our
teares
in
his
bosome
:
while
we
live
,
to
live
in
him
,
when
we
die
,
to
die
in
him
:
even
within
the
armes
of
his
favour
.
Thus
shalt
thou
be
sure
to
be
safe
in
all
estates
;
for
safe
is
he
whom
the
Lord
doth
keepe
.
O
cleave
to
him
therefore
who
hath
made
you
.
Stand
with
him
,
and
ye
shall
stand
safe
.
Rest
in
him
,
and
ye
shall
be
in
quiet
rest
.
§.
48.
Of
comforting
and
quickening
ones
selfe
.
V.
[
*
](A01981-e53270-b)
*
§.
43.
MEn
must
stirre
up
themselves
to
that
which
they
see
to
be
good
for
them
.
As
the
Prophet
doth
here
stirre
up
his
soule
to
returne
unto
her
rest
,
so
in
other
places
to
[
a
](A01981-e53290-b)
a
Psal.
42.
5.
hope
in
God
,
[
b
](A01981-e53300-b)
b
—
62.
5.
to
wait
upon
God
,
[
c
](A01981-e53310-b)
c
—
103.
2.
to
remember
all
his
benefits
:
yea
and
[
d
](A01981-e53330-b)
d
—
146.
1.
to
praise
the
Lord.
To
the
proofe
of
this
point
tend
all
such
exhortations
as
in
Scripture
are
made
in
the
first
person
,
as
such
as
these
,
[
e
](A01981-e53350-b)
e
Heb.
4.
11.
Let
us
labour
to
enter
in
that
rest
.
[
f
](A01981-e53360-b)
f
—
16.
Let
us
goe
boldly
to
the
throne
of
grace
.
[
g
](A01981-e53370-b)
g
—
6.
1.
Let
us
goe
on
to
perfection
.
[
h
](A01981-e53380-b)
h
—
10.
22.
Let
us
draw
neare
with
a
true
heart
,
&c.
By
these
,
men
of
God
stirred
up
themselves
as
well
as
others
.
For
even
they
,
who
are
in
place
and
have
any
calling
,
to
stirre
up
others
,
[
i
](A01981-e53410-b)
i
Act.
14
,
15.
are
men
of
like
passions
with
others
,
and
are
not
only
subject
,
but
prone
also
to
waxe
dull
,
cold
,
backward
to
holy
duties
,
even
to
such
as
tend
to
their
spirituall
comfort
.
[
*
](A01981-e53430-b)
*
§
44.
We
have
shewed
that
the
best
may
be
much
disquieted
and
restlesse
.
And
therefore
have
need
to
[
k
](A01981-e53440-b)
k
2
Tim.
1
6.
stirre
up
the
gift
of
God
that
is
in
them
.
Quest.
How
can
this
be
?
Ans.
1.
By
putting
difference
betwixt
the
understanding
and
affections
.
The
understanding
is
in
man
as
a
mistresse
,
the
affections
are
as
hand-maidens
.
The
mistresse
may
see
that
to
be
very
meet
to
be
done
which
the
hand-maidens
are
loth
to
doe
,
and
thereupon
quicken
them
.
2.
By
distinguishing
betwixt
the
spirit
and
flesh
.
[
l
](A01981-e53510-b)
l
Mat.
26.
41.
The
spirit
is
oft
willing
when
the
flesh
is
weake
.
Yea
when
[
m
](A01981-e53550-b)
m
Rom
7.
22
,
23.
the
inward
man
delighteth
in
the
law
of
God
,
the
outward
man
warreth
against
it
.
Now
all
these
being
in
man
,
when
the
understanding
inciteth
the
affections
,
and
the
spirit
driveth
away
the
heavinesse
of
the
flesh
,
man
is
said
to
stirre
up
himselfe
.
Why
art
thou
disquieted
O
my
soule
?
Psal.
42
5.
Spera
in
Domine
,
respondet
conturbanti
se
animae
suae
,
&
quasi
rationem
reddenti
pertur
bationis
su●
propter
mala
quibus
abun●at
hic
mundus
.
Aug.
Enar.
in
Psal
41.
And
here
,
returne
unto
thy
rest
,
O
my
soule
.
Many
that
much
doubt
,
and
even
despaire
themselves
,
can
produce
sound
grounds
to
move
others
to
be
confident
in
God
,
which
if
they
would
presse
upon
their
owne
soules
,
they
might
be
much
quickened
thereby
.
They
can
tell
others
,
that
when
God
seemes
to
hide
himselfe
,
it
is
but
a
cloud
that
keepeth
away
the
brightnesse
of
Gods
favour
,
which
shall
be
driven
away
,
and
therefore
they
ought
to
hope
and
waite
.
They
can
tell
others
,
that
temptations
to
sin
must
be
resisted
,
and
that
by
resisting
of
them
,
they
will
be
vanquished
.
They
can
set
a
catalogue
of
promises
before
others
in
their
conflicts
,
and
bee
plentifull
and
powerfull
in
perswading
others
to
bounden
duties
,
and
disswading
them
from
disgracefull
vices
.
If
thus
they
would
deale
with
themselves
,
what
good
might
they
do
to
themselves
?
Thus
should
they
neuer
want
(
no
not
when
they
are
most
retired
,
most
private
,
even
by
themselves
alone
)
an
instructer
,
a
directer
,
a
counseller
,
a
comforter
.
And
no
counseller
,
no
comforter
can
be
more
powerfull
with
a
mans
soule
,
then
himselfe
.
§.
49.
Of
the
exposition
and
resolution
of
the
eight
Verse
.
PSAL.
CXVI
.
VIII
.
For
thou
hast
delivered
my
soule
from
death
,
mine
eyes
from
teares
and
my
feet
from
falling
.
THe
forementioned
kindnesse
of
God
is
here
particularly
exemplified
by
the
deliverance
which
God
gave
him
from
his
distresse
.
How
his
soule
may
be
said
to
be
delivered
hath
beene
before
shewed
on
vers.
4.
§.
24.
[
*
](A01981-e53750-b)
*
Metonymia
effecti
.
Death
is
here
put
for
such
a
desperate
distresse
as
threatned
death
.
In
the
case
wherein
he
was
(
to
use
the
Apostles
he
despaired
even
of
life
:
he
had
the
sentence
of
death
in
himselfe
:
and
thus
God
who
raiseth
the
dead
delivered
him
from
a
great
death
.
The
words
therefore
are
not
literally
to
be
taken
of
a
miraculous
raising
from
death
:
but
his
distresse
is
[
*
](A01981-e53790-b)
*
In
abstracto
.
thus
by
this
word
,
death
,
set
out
to
aggravate
his
danger
,
and
to
amplifie
Gods
deliverance
.
Hereof
see
more
on
Vers.
3.
§.
15.
The
teares
of
his
eyes
are
here
mentioned
to
shew
how
he
was
affected
with
that
affliction
.
Teares
are
outward
effects
and
signes
of
inward
anguish
.
When
Ierusalem
was
caried
captive
into
a
strange
land
,
[
b
](A01981-e53840-b)
b
Lam.
1.
2.
She
wept
sore
in
the
night
:
her
teares
were
on
her
cheeks
.
Yea
Christ
(
who
with
the
nature
of
our
infirmities
,
[
c
](A01981-e53870-b)
c
Heb.
4.
15.
assumed
the
infirmities
of
our
nature
,
yet
without
sinne
)
had
in
his
bitter
agony
[
d
](A01981-e53890-b)
d
—
5.
7.
teares
forced
from
his
eyes
.
Gods
delivering
of
this
Prophets
eyes
from
teares
,
implieth
a
removall
of
that
distresse
whereof
these
teares
were●
signe
:
with
which
his
soule
was
so
troubled
,
as
his
eyes
gushed
out
with
teares
:
so
as
the
[
*
](A01981-e53930-b)
*
Metonymia
Effecti
vel
Adiuncti
.
effect
or
signe
,
is
here
put
for
the
cause
.
Falling
of
his
feet
,
doth
yet
further
aggravate
the
distresse
.
The
word
translated
[
e
](A01981-e53990-b)
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
falling
,
signifieth
such
a
violent
forcing
of
one
as
he
cannot
stand
:
as
where
it
is
said
[
f
](A01981-e54020-b)
f
Psal.
118
●13
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
forcing
thou
hast
forced
me
to
fall
.
Now
feet
are
the
supporters
of
a
body
:
when
they
fall
,
downe
fals
all
the
body
.
Hereby
is
declared
,
that
the
violence
of
his
affliction
was
such
,
as
like
a
boisterous
storme
it
was
enough
in
his
best
strength
to
overthrow
him
:
and
it
also
so
wasted
his
strength
and
weakned
him
,
as
he
could
not
stand
,
but
was
ready
againe
and
againe
to
fall
:
it
foiled
him
exceedingly
.
By
removing
that
affliction
God
delivered
his
feet
from
falling
.
But
this
is
spoken
in
an
Allegory
.
For
,
by
his
feet
are
meant
his
spirit
,
by
falling
,
the
fainting
thereof
.
So
as
his
very
soule
was
preserved
from
being
overwhelmed
.
Bern.
Serm
parv
.
1.
Some
distinguish
the
three
particulars
thus
,
He
hath
delivered
my
soule
from
death
,
by
giving
me
a
good
conscience
:
mine
eyes
from
teares
,
by
giving
a
quiet
and
a
good
conscience
:
my
feet
from
sliding
,
by
giving
a
secure
conscience
.
This
is
the
Exemplification
of
the
motive
mentioned
in
the
latter
clause
of
the
former
verse
.
Herein
note
,
1.
The
Manner
of
expressing
it
.
2.
The
Matter
whereof
it
consisteth
.
The
Manner
is
by
[
*
](A01981-e54230-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
direct
turning
of
his
speech
to
God
,
thus
,
Thou
hast
,
&c.
The
Matter
consisteth
in
a
particular
Enumeration
of
the
deliverances
which
God
gave
him
.
So
as
here
is
expressed
1.
The
Author
of
his
deliverances
.
Thou
.
2.
The
Kinds
thereof
.
And
these
are
three
.
1.
His
soule
from
death
.
2.
His
eyes
from
teares
.
3.
His
feet
from
falling
.
For
the
Manner
.
In
the
former
verse
he
spake
of
the
Lord
in
the
third
person
,
thus
,
The
Lord
hath
dealt
bountifully
with
thee
:
but
here
to
the
Lord
in
the
second
person
,
thou
hast
delivered
:
which
implieth
a
familiarity
.
The
apprehension
of
Gods
bounty
had
quickned
his
spirit
,
and
made
him
in
a
reverend
manner
the
more
bold
:
so
as
,
1.
By
a
due
consideration
of
Gods
favour
to
us
we
are
made
more
familiar
with
God
.
This
Prophets
thus
speaking
to
God
,
Thoù
hast
delivered
,
sheweth
that
,
2.
Deliverances
are
to
be
ascribed
to
God
.
The
first
kind
of
deliverance
,
my
soule
from
death
,
giveth
evidence
that
,
3.
God
can
deliver
from
the
power
of
death
.
The
second
kind
of
deliverance
,
mine
eyes
from
teares
,
implieth
two
points
.
One
intended
,
the
other
expressed
.
4.
Saints
may
be
much
affected
with
afflictions
.
5.
God
can
remove
all
matter
of
mourning
.
The
third
kind
of
deliverance
,
My
feet
from
falling
,
importeth
also
two
points
,
viz.
6.
Great
distresses
may
foile
Saints
.
7.
God
establisheth
such
as
are
ready
to
fall
.
The
fit
applying
of
deliverances
to
the
distinct
distresses
,
as
soule
or
life
from
death
:
eyes
from
teares
:
feet
from
falling
,
demonstrateth
that
,
8.
Gods
remedy
is
answerable
to
mans
necessity
.
§.
50.
Of
the
meanes
to
become
familiar
with
God
.
I.
[
*
](A01981-e54750-b)
*
§.
4
●
.
BY
a
due
consideration
of
Gods
savour
to
us
we
are
made
more
familiar
with
God
.
Thus
[
a
](A01981-e54770-b)
a
Exo.
●3
.
12
,
13
,
〈◊〉
.
Moses
having
duely
observed
how
God
knew
him
by
name
(
that
is
,
tooke
especiall
notice
of
him
)
is
emboldened
to
desire
further
,
to
know
God
,
and
to
see
his
glory
.
And
[
b
](A01981-e54820-b)
b
2
Sam
●
.
27.
David
well
weighing
that
gracious
message
which
by
Nathan
God
sent
to
him
concerning
the
establishing
of
his
throne
,
maketh
this
inference
,
Therefore
hath
thy
servant
sound
in
his
heart
,
(
that
is
,
beene
bold
)
to
pray
this
prayer
unto
thee
.
So
[
c
](A01981-e54870-b)
c
Ifa
.
6.
●
.
Isaiah
,
so
[
d
](A01981-e54890-b)
d
—
38.
3.
Hezekiah
,
so
[
e
](A01981-e54910-b)
e
Dan
7.
19.
—
10.
1●
.
Daniel
,
so
many
others
.
Manifestation
of
Gods
favour
worketh
faith
:
the
more
that
the
evidences
thereof
are
pondered
,
the
more
strength
gathereth
saith
.
Meditation
on
Gods
good-will
to
us
,
is
to
faith
as
a
seasonable
supply
of
oile
to
a
lampe
,
which
continueth
to
preserve
the
light
thereof
.
Now
[
f
](A01981-e54940-b)
f
Eph.
3.
12.
by
faith
we
have
boldnesse
and
accesse
with
confidence
:
and
the
stronger
faith
,
the
more
boldnesse
.
O
let
not
any
evidence
of
Gods
kindnesse
passe
by
without
due
notice
taken
thereof
.
Doe
in
this
case
with
God
,
as
[
g
](A01981-e54970-b)
g
1
King
.
20.
33
the
servants
of
the
King
of
Syria
did
with
the
King
of
Israel
,
diligently
observe
whether
any
thing
come
from
him
,
that
may
demonstrate
his
good-will
to
thee
.
Thus
maist
thou
gaine
assurance
that
thou
art
in
the
number
of
[
h
](A01981-e55000-b)
h
2
Chro.
20.
7.
Isa.
41.
8.
Cant.
5.
1.
Gods
friends
.
[
i
](A01981-e55020-b)
i
I
am
.
2.
23.
This
was
it
which
made
Abraham
to
be
accounted
the
friend
of
God
,
because
he
beleeved
.
Gods
kindnesse
to
men
sheweth
that
they
are
his
favourites
.
As
wise
favourites
therefore
are
in
a
reverend
manner
familiar
with
their
Soveraigne
,
so
may
such
as
know
the
Lords
mind
,
be
with
him
,
and
have
free
entrance
into
his
presence
,
and
assurance
of
gracious
acceptance
.
A
great
priviledge
.
§.
51.
Of
ascribing
deliverances
to
God
.
II.
[
*
](A01981-e55090-b)
*
§.
49.
DEliverances
are
to
be
ascribed
to
God
.
This
hath
constantly
beene
observed
by
such
as
have
beene
guided
by
the
Spirit
of
God
,
as
by
[
a
](A01981-e55110-b)
a
Gen
14.
20.
Melchizedech
,
[
b
](A01981-e55130-b)
b
—
3●
.
10.
Iacob
,
[
c
](A01981-e55150-b)
c
Exo.
15.
1
,
20.
Moses
,
Miriam
,
[
d
](A01981-e55170-b)
d
Iudg.
5.
1.
Deborah
,
Barak
,
[
e
](A01981-e55190-b)
e
1
Sam.
12.
11
Samuel
,
[
f
](A01981-e55210-b)
f
2
Sam.
23.
1.
David
,
[
g
](A01981-e55230-b)
g
2
Chro.
15.
11
Asa
,
[
h
](A01981-e55250-b)
h
—
20.
26.
Iehosaphat
,
[
i
](A01981-e55270-b)
i
Isa.
38.
9.
Hezekiah
,
[
k
](A01981-e55290-b)
k
Est.
9.
17.
the
Iewes
in
captivity
,
[
l
](A01981-e55310-b)
l
Acts
4.
24.
the
Apostles
,
and
many
other
in
all
ages
,
yea
and
the
[
m
](A01981-e55330-b)
m
Rev.
15.
3.
blessed
spirits
in
heaven
also
.
All
deliverances
are
wrought
by
God
.
Whatsoever
the
instrumentall
meanes
be
,
he
is
the
principall
efficient
and
author
As
he
is
the
Creator
of
all
things
,
so
the
Governour
,
the
disposer
and
orderer
of
all
.
And
all
creatures
in
the
world
are
his
servants
,
his
instruments
used
by
him
,
according
to
his
will
.
If
therefore
by
any
right
victory
be
ascribed
,
not
to
the
munition
,
but
to
the
Generall
:
recovery
of
health
,
not
to
the
potion
,
but
to
the
Physitian
:
good-workmanship
,
not
to
the
materialls
or
tooles
,
but
to
the
Artificer
:
by
much
more
right
,
victory
,
recovery
,
all
deliverances
,
all
blessings
are
to
be
ascribed
to
God
,
who
enableth
Generalls
,
Physitians
,
and
all
others
to
do
what
they
do
,
and
giveth
all
efficacy
to
the
means
that
are
any
way
effectuall
.
It
is
therefore
most
just
and
equall
that
that
which
is
done
by
God
be
ascribed
to
him
.
His
right
it
is
,
and
shall
he
not
have
his
right
?
Will
subjects
deale
so
unjustly
with
their
King
,
souldiers
with
their
Generall
,
servants
with
their
master
?
[
n
](A01981-e55370-b)
n
Dan.
5.
22
,
23
Idolaters
,
that
ascribe
Gods
due
to
Idols
.
[
o
](A01981-e55390-b)
o
Act
24.
2.
Flatterers
,
that
attribute
it
to
men
.
[
p
](A01981-e55410-b)
p
Isa.
10
8.
&c.
Act.
12.
23.
Ambitious
persons
that
take
it
to
themselves
.
Two
great
evills
are
thus
committed
.
The
Creator
is
robbed
of
his
due
.
To
creatures
is
given
more
then
their
due
.
He
the
onely
true
God
is
esteemed
as
no
God
.
They
that
are
O
my
soule
,
come
not
thou
into
their
secret
:
unto
their
assembly
mine
honour
be
not
thou
united
.
Chrys.
Hom.
2.
in
2
Cor
1.
For
he
never
repenteth
any
goodnesse
shewed
to
such
as
duly
acknowledge
the
same
.
If
we
thankfully
commemorate
his
blessings
,
we
shall
excite
him
to
conferre
greater
blessings
upon
us
.
Behold
then
a
ready
way
to
give
glory
to
God
,
and
to
gaine
good
to
our selves
.
§.
52.
Of
Gods
delivering
from
death
.
III.
[
*
](A01981-e55540-b)
*
§
49.
Particular
desperate
cases
out
of
which
God
delivereth
.
GOD
can
deliver
from
the
power
of
death
.
He
can
deliver
1.
In
such
cases
as
threaten
death
:
wherein
men
have
cause
to
feare
death
;
as
the
Israelites
had
when
Pharaoh
with
a
mighty
hoste
pursued
them
,
and
they
had
no
way
to
fly
but
thorow
the
sea
,
(
Exod.
14.
2
,
&c.
)
and
againe
when
they
were
besieged
by
the
Syrians
,
2
King
.
6.
24
,
&c.
2.
When
death
hath
begun
to
lay
hold
and
to
ceaze
upon
them
,
as
[
c
](A01981-e55630-b)
c
1
Sam.
17.
34.
a
lion
and
a
beare
did
upon
the
lambs
which
David
kept
.
Thus
it
seemeth
that
death
had
ceazed
on
[
d
](A01981-e55650-b)
d
2
Cor.
1.
8.
Paul
,
and
on
[
e
](A01981-e55670-b)
e
2
King
.
20.
1.
Hezekiah
,
who
notwithstanding
were
both
delivered
.
3.
When
there
is
no
possibility
of
avoiding
death
by
any
ordinary
meanes
.
Thus
was
[
f
](A01981-e55700-b)
f
Ion
1.
17.
Ionah
delivered
out
of
the
sea
,
and
[
g
](A01981-e55720-b)
g
Dan.
3.
26.
Shadrach
,
Meshach
,
and
Abednego
out
of
the
hot
fiery
fornace
.
[
h
](A01981-e55740-b)
h
Isa.
43.
2.
God
hath
promised
to
be
with
his
in
fire
and
water
:
in
most
desperate
distresses
.
4.
When
they
are
in
the
very
power
of
death
,
and
death
actually
ceazed
upon
them
,
and
deprived
them
of
life
.
Hereof
we
have
many
instances
both
in
the
[
i
](A01981-e55770-b)
i
1
King
17.
22
2
King
.
4.
35.
—
13.
●1
.
old
,
and
[
k
](A01981-e55780-b)
k
Mat.
9.
25.
Luk
7.
15.
Ioh.
11.
44.
Act.
9.
40.
—
●0
.
10.
Mat.
27.
52.
Rom.
1.
4.
New
Testament
.
[
l
](A01981-e55790-b)
l
Ezc.
37.
2
,
&c
The
vision
of
dry
bones
that
came
together
,
were
knit
with
sinewes
,
covered
with
flesh
and
skinne
,
and
had
breath
of
life
breathed
into
them
,
and
lived
,
was
a
visible
demonstration
hereof
.
But
that
evidence
which
farre
surpasseth
all
,
is
the
[
m
](A01981-e55800-b)
m
Ioh.
5.
28.
generall
resurrection
of
all
at
the
last
day
.
Supreme
and
absolute
is
the
power
and
soveraignty
of
God
over
all
,
even
[
n
](A01981-e55820-b)
n
Rev.
20.
13.
grave
and
death
,
and
[
o
](A01981-e55850-b)
o
Heb.
2.
14.
him
that
hath
the
power
of
death
,
the
Devill
.
They
are
all
his
vassals
to
hold
or
to
let
go
whom
he
will
.
[
p
](A01981-e55890-b)
p
1
Sam.
30.
6.
David
did
,
who
,
when
he
knew
not
whither
on
earth
to
flie
for
succour
,
encouraged
himselfe
in
the
Lord
his
God
.
For
,
nothing
can
befall
us
without
the
limits
of
his
power
:
no
danger
can
happen
,
out
of
which
he
is
not
able
to
deliver
us
.
Answ.
Not
simply
:
but
with
a
willing
subjection
of
themselves
to
his
will
:
as
they
who
said
,
[
q
](A01981-e55980-b)
q
Dan.
3.
17.
Our
God
whom
we
serve
is
able
to
deliver
us
from
the
burning
fiery
furnace
,
and
he
will
deliver
us
from
thine
hand
,
O
King
:
But
if
not
,
be
it
knowne
to
thee
,
O
King
,
that
we
will
not
serve
thy
gods
.
Herein
then
lieth
the
comfort
which
ariseth
from
Gods
power
,
that
our
God
who
is
able
to
deliver
us
,
will
deliver
us
,
if
in
his
wisdome
he
see
deliverance
fit
for
us
.
What
God
seeth
to
be
good
for
us
,
he
will
do
.
What
God
will
do
,
he
can
do
.
What
God
can
and
will
do
,
shall
be
done
.
Iust
cause
is
here
given
unto
us
of
looking
to
God
,
when
death
presents
it selfe
before
our
eyes
:
and
to
say
unto
him
,
[
r
](A01981-e56080-b)
r
2
Chro
20
12
We
know
not
what
to
doe
:
but
our
eyes
are
upon
thee
.
Cast
not
therefore
thine
eyes
too
much
downeward
.
Fixing
eyes
aright
on
God
,
worketh
faith
.
§.
53.
Of
Passion
in
Saints
.
IIII.
[
*
](A01981-e56150-b)
*
§
49.
SAints
may
be
much
affected
with
afflictions
.
They
may
[
a
](A01981-e56170-b)
a
Psal.
6.
6.
weepe
,
as
this
Prophet
did
:
and
[
b
](A01981-e56200-b)
b
Est
4.
1.
cry
,
yea
with
a
loud
and
bitter
cry
:
and
[
c
](A01981-e56230-b)
c
Psal.
32.
3.
roare
all
the
day
long
:
and
[
d
](A01981-e56250-b)
d
Mic.
1.
8.
waile
and
houle
:
and
expresse
other
symptoms
and
signes
of
much
anguish
and
great
griefe
.
[
e
](A01981-e56280-b)
e
Iob
6.
12.
Is
their
strength
the
strength
of
stones
?
Or
is
their
flesh
of
brasse
?
Flesh
and
bloud
remaining
in
the
best
while
they
remaine
in
this
world
,
maketh
them
sensible
of
smart
,
of
paine
,
of
losse
,
of
disgrace
,
of
other
crosses
which
lie
heavy
upon
them
,
and
presse
and
pinch
them
sore
.
(
Ioel
1.
13.
)
and
hath
commended
it
in
such
as
have
rightly
done
it
(
2
Chro.
34.
27.
)
yea
and
hath
expresly
recorded
the
passion
of
him
that
is
the
wisdome
of
God
(
Mar.
3.
5.
)
and
taxed
the
contrary
in
obdurate
persons
(
.
Isa.
22.
12
,
13.
)
it
cannot
but
seeme
a
more
then
Heathenish
and
brutish
conceipt
.
2.
Be
not
too
censorious
of
others
passionate
manifestation
of
their
griefe
:
especially
when
there
is
just
cause
,
and
a
Christian
meane
is
not
exceeded
.
All
that
Sathan
could
doe
against
Iob
did
not
so
deeply
pierce
to
his
soule
as
his
friends
unfriendly
censure
of
him
.
[
k
](A01981-e56420-b)
k
Rom.
12
15.
Weepe
with
them
that
weepe
.
[
l
](A01981-e56440-b)
l
1
Cor.
12.
26
,
27.
Let
us
shew
our selves
to
be
fellow-members
of
one
and
the
same
body
,
by
a
Christian
Sympathy
,
and
fellow
feeling
of
one
anothers
sorrowes
.
[
m
](A01981-e56470-b)
m
Psal.
6●
.
10
,
21
,
2●
,
&c.
the
fearefull
imprecations
made
against
them
:
and
withall
know
that
propheticall
imprecations
are
divine
denounciations
of
judgement
.
It
much
provokes
the
righteous
Lord
to
give
them
just
matter
of
sorrow
,
who
laugh
at
others
sorrowes
.
§.
54.
Of
Gods
turning
sorrow
into
solace
.
V.
[
*
](A01981-e56530-b)
*
§.
49.
〈◊〉
oculos
eius
a
lachrymis
.
Fugit
enim
dolor
,
&
tristitia
&
gemitus
.
Amb
in
Orat
de
Obit
.
Theod.
.
GOD
can
remove
all
matter
of
mourning
.
He
here
delivered
this
Prophets
eyes
from
teares
:
he
tooke
away
all
occasion
of
weeping
:
in
which
sense
he
is
said
to
wipe
away
all
tears
from
mens
eys
(
Isa.
25.
8.
Rev.
7.
17.
)
and
to
bid
them
refraine
their
voice
from
weeping
,
and
eyes
from
teares
(
Ier.
31.
16.
Luk.
7.
13.
)
Pertinent
to
this
purpose
are
these
proverbes
,
They
that
sow
in
teares
shall
reape
in
ioy
,
(
Psal.
126.
5.
)
weeping
may
endure
for
a
night
,
but
joy
commeth
in
the
morning
,
(
Psal.
30.
5.
)
Answerable
hereunto
have
beene
Saints
prayers
,
Gods
promises
and
performances
.
For
instance
of
prayers
take
these
,
[
e
](A01981-e56640-b)
e
Psal.
51
8.
Make
me
to
heare
joy
and
gladnesse
,
that
the
bones
which
thou
hast
broken
may
rejoyce
.
[
f
](A01981-e56650-b)
f
—
90.
15.
Make
us
glad
according
to
the
yeares
wherein
thou
hast
afflicted
us
.
Of
promises
these
,
[
g
](A01981-e56670-b)
g
Ier.
31.
13.
I
will
turne
their
mourning
into
joy
,
and
will
comfort
them
,
and
make
them
rejoyce
for
their
sorrow
.
[
h
](A01981-e56680-b)
h
Zac.
8
19.
Their
fasts
shal
be
joy
and
gladnesse
,
and
chearefull
feasts
.
[
*
](A01981-e56690-b)
*
Isa
30.
19.
Thou
shalt
weepe
no
more
.
Of
performances
these
,
[
i
](A01981-e56710-b)
i
Psal
30
12.
Thou
hast
turned
for
me
my
mourning
into
dancing
:
thou
hast
put
off
my
sackcloth
,
and
girded
me
with
gladnesse
.
[
k
](A01981-e56720-b)
k
—
126.
1
,
2.
When
the
Lord
turned
againe
the
captivity
of
Zion
,
then
was
our
mouth
filled
with
laughter
,
and
our
tongue
with
singing
.
Were
not
the
eyes
of
that
woman
,
[
l
](A01981-e56740-b)
l
Luk.
7.
38.
&c
which
so
wept
as
with
her
teares
she
washed
the
feet
of
Iesus
,
delivered
from
teares
,
when
Christ
said
to
her
Thy
sinnes
are
forgiven
?
[
m
](A01981-e56780-b)
m
Isa.
38.
1
,
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
E●
stevi●
stetu
magn●
.
When
Hezekiah
heard
this
doome
,
Thou
shalt
die
and
not
live
,
he
wept
with
great
weeping
.
But
this
second
message
from
the
Lord
,
I
have
seene
thy
teares
;
behold
I
will
adde
unto
thy
daies
fifteene
yeares
,
did
questionlesse
wipe
away
all
his
teares
.
Most
pregnant
for
the
point
in
hand
is
the
end
of
the
commission
given
to
Christ
,
thus
expressed
,
[
n
](A01981-e56850-b)
n
Isa
61.
1.
&c.
The
Lord
hath
annointed
me
to
preach
good
tidings
,
to
comfort
all
that
mourne
,
to
give
unto
them
beauty
for
ashes
,
the
oile
of
joy
for
mourning
,
the
garment
of
praise
for
the
spirit
of
heavinesse
.
That
which
God
said
to
Hezekiah
,
[
o
](A01981-e56880-b)
o
Isa.
3●
.
5.
I
have
seene
thy
teares
,
giveth
the
true
and
just
reason
of
Gods
removing
all
matter
of
mourning
.
For
the
Lord
being
full
of
pity
,
[
p
](A01981-e56900-b)
p
2
Cor
1.
3.
the
Father
of
mercies
,
and
the
God
of
all
comfort
,
his
bowels
are
moved
at
the
sight
of
his
childrens
teares
,
as
it
is
noted
of
Christ
,
[
q
](A01981-e56920-b)
q
Ioh
11.
33
,
35
When
he
saw
Mary
weeping
,
and
the
Iewes
also
weeping
,
he
groaned
in
the
spirit
,
and
was
troubled
,
and
wept
.
And
againe
[
r
](A01981-e56940-b)
r
Luk.
7
13.
when
he
saw
a
widow
weepe
,
he
had
compassion
on
her
.
Vpon
that
compassion
he
tooke
away
the
occasion
of
her
weeping
.
When
God
came
to
deliver
Israel
from
the
Egyptian
bondage
,
he
renders
this
reason
of
his
purpose
,
[
s
](A01981-e56960-b)
s
Exo
3.
7.
I
have
surely
seene
the
affliction
of
my
people
which
are
in
Egypt
,
and
have
heard
their
crie
,
by
reason
of
their
task
masters
:
for
I
know
their
sorrowes
.
Yea
further
to
demonstrate
the
notice
which
the
Lord
taketh
of
his
Saints
teares
,
there
is
in
Scripture
mention
made
of
[
t
](A01981-e56980-b)
t
Psal.
56.
8.
a
bottle
wherein
they
are
put
,
as
a
liquor
most
precious
in
Gods
account
:
and
of
a
booke
wherein
they
are
registred
,
as
things
to
be
reviewed
,
and
not
forgotten
.
[
u
](A01981-e57030-b)
u
1
Thes.
4.
13.
Sorrow
not
as
others
which
have
no
hope
.
Know
that
God
taketh
notice
of
thy
teares
:
believe
that
God
can
and
will
wipe
them
away
.
Believe
this
when
sense
and
smart
of
affliction
makes
thee
weepe
and
waile
:
but
especially
when
with
a
deepe
apprehension
of
thy
sinnes
against
God
,
and
of
his
displeasure
against
thee
,
thou
doest
,
as
[
x
](A01981-e57050-b)
x
Mat.
26.
75.
Peter
did
,
weepe
bitterly
.
In
these
and
other
like
cases
thou
maist
,
and
must
pray
,
as
the
Psalmist
did
,
and
say
,
[
y
](A01981-e57080-b)
y
Psal.
39.
12.
O
Lord
give
eare
unto
my
cry
,
hold
not
thy
peace
at
my
teares
.
For
assuredly
he
that
putteth
teares
into
his
bottle
and
registreth
them
,
will
wipe
all
tears
from
thine
eyes
.
What
he
hath
done
to
others
,
thou
being
like
to
them
,
in
like
cases
,
maist
expect
.
For
,
God
ever
remaineth
like
himselfe
.
§.
55.
Of
Saints
fallings
by
affliction
.
VI.
[
*
](A01981-e57140-b)
*
§
49.
GReat
afflictions
may
〈◊〉
Saints
.
Though
they
be
not
utterly
overthrowne
thereby
,
they
may
be
(
as
a
man
in
a
quagmire
,
out
of
which
he
hath
much
adoe
to
come
)
much
foiled
.
In
such
a
case
was
he
who
said
,
[
a
](A01981-e57160-b)
a
Psal
7●
▪
2
My
feet
were
almost
gone
:
my
steps
had
well
nigh
slipt
.
[
b
](A01981-e57170-b)
b
—
91.
18.
My
foot
slippeth
.
[
c
](A01981-e57180-b)
c
—
●8
●7
.
I
am
ready
to
halt
.
[
d
](A01981-e57190-b)
d
—
73
●6
.
My
flesh
and
my
heart
faileth
.
[
e
](A01981-e57200-b)
e
—
7●
.
9.
My
strength
faileth
.
[
f
](A01981-e57210-b)
f
—
7●
.
3.
My
spirit
was
overwhelmed
.
[
g
](A01981-e57220-b)
g
—
●1
.
10.
My
life
is
spent
with
griefe
:
and
my
yeares
with
sighing
.
How
it
falls
out
that
this
thus
befalls
the
Saints
,
is
shewed
before
on
vers.
7
§.
44.
[
h
](A01981-e57260-b)
h
●
eb
.
12
12
,
13.
Lift
up
the
hands
which
hang
downe
,
and
the
feeble
knees
:
and
make
strait
paths
for
your
feet
:
lest
that
which
is
lame
be
turned
out
of
the
way
:
but
let
it
rather
be
healed
.
least
that
which
is
lame
be
turned
out
of
the
way
,
imply
that
upon
fainting
may
follow
a
falling
away
.
A
fresh-water-souldier
once
fainting
,
soone
falls
to
the
enemy
.
Let
us
therefore
well
looke
to
our
standing
,
and
well
prepare
our selves
before
hand
.
The
Apostle
giveth
an
excellent
direction
to
this
purpose
,
Eph.
6.
Aug.
de
Doctr.
Chr.
l.
3.
c.
23.
10
,
11
,
&c.
For
particular
directions
to
keepe
from
fainting
,
read
The
Whole
Armour
of
God
,
Treat
.
2.
Part.
5.
§
22.
Is
the
forementioned
weaknesse
of
Saints
,
and
pronenesse
to
fall
well
weighed
of
them
,
who
by
reason
of
some
gifts
bestowed
on
them
,
wax
insolent
and
secure
?
Surely
this
is
one
use
which
is
to
be
made
of
Saints
fals
,
that
no
man
boast
himself
of
his
owne
good
deeds
,
when
he
beholdeth
the
storms
of
such
men
to
be
taken
heed
of
,
and
wrecks
to
be
bewailed
.
§.
56.
Of
Gods
establishing
the
weake
.
VII
.
[
*
](A01981-e57400-b)
*
§.
49.
GOD
est●●lisheth
such
as
are
re●die
to
fall
.
This
he
did
when
he
delivered
this
Prophets
feet
from
falling
.
[
a
](A01981-e57430-b)
a
Rom.
14.
4.
He
that
falleth
(
faith
the
Apostle
)
shal
be
holden
up
:
for
God
is
able
to
make
him
stand
.
Very
fitly
to
the
point
in
hand
saith
the
Psalmist
,
[
b
](A01981-e57460-b)
b
Psal.
40.
2.
He
brought
me
up
out
of
an
horrible
pit
,
out
of
the
miry
clay
,
and
set
my
feet
upon
a
rocke
,
and
established
my
goings
.
And
againe
,
[
c
](A01981-e57480-b)
c
—
94.
18.
When
I
said
,
my
foot
slippeth
,
thy
morcie
,
O
Lord
,
held
me
up
.
As
Gods
power
,
so
his
pity
and
prudence
,
are
more
clearely
manifested
hereby
.
Where
the
Lord
saith
,
[
d
](A01981-e57500-b)
d
2
Cor.
12.
9.
My
strength
is
made
perfect
in
weakenesse
:
he
meaneth
,
that
the
lower
men
be
brought
,
and
the
more
weake
,
and
unable
to
be
established
they
may
seem
to
be
,
the
more
divine
is
that
power
manifested
to
be
,
whereby
they
are
established
:
and
then
Ber.
in
Psal.
Qui
habit
.
Ser.
2.
Disswasion
from
despaire
.
doth
pity
and
mercy
most
brightly
shew
it selfe
,
when
in
falling
a
man
is
preserved
,
so
as
if
then
he
had
not
been
preserued
,
he
had
perished
.
Thus
ᵉ
Christ
shewed
his
pity
in
saving
Peter
,
even
when
he
began
to
sinke
,
(
Mat.
14.
30
,
31.
)
This
then
must
needs
be
a
principall
part
of
prudence
.
In
these
and
other
like
respects
God
is
so
ready
to
uphold
him
that
is
falling
,
and
to
hold
him
that
is
departing
,
that
he
may
seeme
to
mind
such
alone
,
and
to
leave
all
others
.
1.
Despaire
not
now
,
though
thy
foot
be
slipping
,
or
thou
sinking
in
a
sea
of
sorrowes
.
God
is
as
neare
at
hand
in
all
out
troubles
,
as
[
*
](A01981-e57580-b)
*
Mat.
14.
30
,
31
Christ
was
in
that
sea
where
Peter
was
.
As
a
tender
mother
,
though
she
suffer
her
weake
and
feeble
child
to
go
alone
,
yet
will
she
not
suffer
it
to
be
alone
or
out
of
sight
.
If
it
slide
,
or
fall
,
she
presently
catcheth
it
up
againe
.
Yea
she
will
give
her
servants
charge
over
it
to
keepe
it
,
and
to
take
it
up
in
case
it
fall
.
Thus
deales
thy
heavenly
Father
with
thee
,
poore
,
weake
,
feeble
brat
.
[
f
](A01981-e57610-b)
f
Psal.
121.
3.
He
will
not
suffer
thy
foot
to
be
moved
(
namely
to
thy
ruine
;
)
He
that
keepeth
thee
will
not
slumber
.
And
lest
thou
shouldst
think
that
by
reason
of
his
greatnesse
he
will
not
take
care
of
thee
,
He
giveth
his
Angells
charge
over
thee
,
to
keepe
thee
in
all
thy
waies
.
They
●●all
beare
thee
up
in
their
hands
,
lest
thou
dash
thy
foot
against
a
stone
,
(
Psal.
9●
.
11
,
12.
)
Despaire
not
then
.
Mercy
,
grace
and
indulgency
is
promised
.
Who
can
despaire
that
knoweth
and
beleeveth
this
?
2.
When
thou
findest
thy selfe
sinking
,
and
thinkest
thy selfe
lost
,
doe
as
[
h
](A01981-e57680-b)
h
Mat.
14.
〈◊〉
.
Peter
did
:
Cry
out
to
God
,
and
say
,
Lord
save
me
.
Call
to
mind
his
promise
,
[
i
](A01981-e57720-b)
i
Isa.
43.
2.
When
thou
passest
thorow
the
waters
I
will
be
with
thee
.
Plead
his
dealing
with
others
,
whose
feet
he
hath
delivered
from
falling
.
Perswade
thy selfe
that
thy
heavenly
Father
as
farre
surpasseth
earthly
parents
in
pity
and
goodnesse
,
as
he
doth
in
Majesty
and
greatnesse
.
Hereupon
ponder
with
thy selfe
,
and
consider
if
earthly
parents
can
suffer
their
children
,
when
they
are
fallen
,
to
lie
and
crie
,
and
not
come
and
take
them
up
.
[
k
](A01981-e57740-b)
k
Isa
49.
15.
Yea
they
may
.
Yet
will
not
I
(
saith
the
Lord
)
forget
thee
.
If
now
being
fallen
thou
liest
still
,
and
cryest
not
for
helpe
,
doest
thou
not
justly
deserve
to
be
let
alone
,
even
for
punishment
of
thy
stoutnesse
?
Surely
it
becommeth
every
soule
to
eye
God
continually
,
not
onely
as
an
helper
at
a
pinch
,
but
also
as
one
that
taketh
the
care
and
charge
of
us
upon
himselfe
.
§.
57.
Of
Gods
seasonable
kindnesse
.
VIII
.
[
*
](A01981-e57840-b)
*
§.
49.
GODS
remedy
is
answerable
to
mans
necessitie
.
[
a
](A01981-e57860-b)
a
Exo
13
▪
21.
That
which
was
a
cloud
in
the
day
to
shelter
his
people
from
the
scorching
heat
of
the
Sun
,
was
a
pillar
of
fire
to
give
them
light
in
the
night
,
that
they
might
go
by
day
and
by
night
.
[
b
](A01981-e57900-b)
b
—
164.
When
they
had
no
bread
,
he
rained
downe
Manna
from
heaven
.
[
c
](A01981-e57920-b)
c
—
17●
.
When
they
had
no
water
,
he
opened
a
rocke
and
gave
them
water
to
drink
.
[
d
](A01981-e57940-b)
d
—
15.
25.
When
they
had
water
enough
,
but
it
was
so
bitter
as
they
could
not
drinke
of
it
,
he
made
it
sweet
.
[
e
](A01981-e57970-b)
e
—
17.
8.
Reddetur
populo
●al●citas
pris●i●a
quam
aliquando
habuere
in
eremo
,
pr●ceden●e
Domino
eos
per
d●em
in
columna
nubis
,
&
per
no
ctem
in
columna
ign●s
,
ut
nec
in
prosperis
,
nec
in
adversis
aliquan
d●
turbentur
.
Hier.
Comment.
in
Isay
4
When
their
enemies
infested
them
,
he
overthrew
those
enemies
.
According
to
all
their
needs
he
afforded
them
fit
helpe
.
Thus
while
his
people
were
in
the
wildernesse
,
he
gave
extraordinary
,
but
visible
demonstrations
of
his
more
invisible
,
but
ordinary
providence
towards
his
in
all
ages
.
Hereby
is
accomplished
that
of
the
Psalmist
,
(
Psal.
121.
6.
)
The
Sun
shall
not
smit●
thee
by
day
,
nor
the
Moone
by
night
.
Which
not
unfitly
may
be
applied
to
mens
severall
estates
of
prosperity
and
adversity
.
Remedies
answerable
to
mens
necessities
are
seasonable
:
seasonable
remedies
are
profitable
:
profitable
remedies
are
acceptable
:
acceptable
remedies
are
most
availeable
to
provoke
men
to
all
gratitude
:
gratitude
makes
them
diligent
in
observing
what
may
most
make
to
the
honour
of
God
,
and
zealous
in
promoting
the
same
.
Thus
the
very
kind
of
remedy
which
God
affordeth
,
maketh
most
to
mans
good
,
and
his
owne
glory
.
Learne
hence
wisdome
of
this
wise
God
:
and
that
in
two
especiall
points
.
Directions
.
1
Pray
for
seasonable
blessings
.
1.
Seeke
of
him
such
things
as
are
seasonable
for
thee
to
receive
:
as
they
who
in
the
daies
of
Christs
flesh
came
to
him
for
succour
:
The
blind
,
for
sight
:
the
deafe
,
for
hearing
;
the
dumbe
,
for
speech
:
the
lame
,
for
sound
limbes
:
and
so
others
〈…〉
remedy
,
sit
for
their
particular
malady
.
Answerably
,
art
〈…〉
danger
of
death
?
Seeke
preservation
from
death
,
with
a
●●●er●ation
to
Gods
good
pleasure
.
Doth
any
anguish
so
wor●●
on
thine
inward
passion
,
as
to
force
teares
from
thine
eyes
?
pray
to
have
those
teares
wiped
away
.
Dost
thou
find
thy
●eet
sliding
,
thy
spirit
fainting
?
Desire
God
either
to
keepe
thee
from
falling
,
or
to
raise
thee
againe
:
and
to
revive
thy
Spirit
.
Seeke
not
unnecessaries
:
seeke
not
superfluities
:
seeke
not
to
satisfie
thy
lusts
.
Well
weigh
what
an
Apostle
saith
in
this
case
,
Ye
aske
and
receive
not
,
because
ye
aske
amisse
,
that
ye
may
consume
it
upon
your
lusts
.
According
to
the
integrity
of
thine
heart
,
by
the
skilfulnesse
of
thine
hands
.
For
which
end
pray
for
wisdome
of
him
that
is
wisdome
it self
:
that
so
thou
maist
be
perfect
as
he
is
perfect
.
Hitherto
of
the
Prophets
protestation
for
his
inward
disposition
.
§.
58.
Of
the
meaning
and
parts
of
the
ninth
Verse
.
PSAL.
CXVI
.
IX
.
I
will
walke
before
the
Lord
in
the
land
of
the
living
.
THe
Prophets
[
*
](A01981-e58280-b)
*
See
§
2
,
43.
protestation
for
his
outward
conversation
is
here
generally
propounded
.
This
phrase
I
will
walke
,
is
taken
diversly
.
Some
take
it
for
an
expression
of
his
confidence
in
the
continuance
of
Gods
favour
towards
him
:
that
God
who
had
freed
him
out
of
the
jaws
of
death
,
would
now
continue
him
in
the
land
of
the
living
,
there
to
remaine
,
and
abide
before
the
Lord
.
Ancient
English
Translators
enclining
to
this
sense
,
thus
interpret
it
,
I
shall
walke
,
in
relation
to
the
divine
providence
,
whereby
he
should
be
preserved
yet
longer
to
live
on
earth
:
so
as
,
according
to
this
acception
,
to
walke
before
the
Lord
,
is
to
live
to
advance
the
glory
of
God
.
A
pious
interpretation
this
is
.
But
this
phrase
of
walking
before
the
Lord
,
is
in
Scripture
most
frequently
used
to
set
out
a
duty
on
mans
part
,
rather
then
a
kindnesse
on
Gods
part
:
for
God
requireth
it
of
[
a
](A01981-e58350-b)
a
Gen
17.
1.
Abraham
as
a
duty
:
and
commendeth
[
b
](A01981-e58370-b)
b
2
Chro.
6.
16
David
for
it
,
as
for
a
duty
performed
by
him
.
To
this
acception
do
the
Kings
Translators
incline
,
and
translate
it
as
a
promise
made
on
the
Prophets
part
to
God
,
thus
,
I
will
walke
.
By
this
manner
of
expressing
his
purpose
under
a
solemne
promise
,
he
bindeth
himselfe
to
performe
the
duty
promised
.
This
word
,
walke
,
importeth
a
motion
,
and
a
proceeding
on
in
that
motion
step
by
step
,
from
place
to
place
.
Metaphorically
it
is
taken
for
a
practice
of
good
or
evill
.
The
words
joyned
with
it
will
shew
what
kind
of
practice
it
importeth
.
[
c
](A01981-e58420-b)
c
1
King
.
15.
26
To
walk
in
the
way
of
the
wicked
is
to
practice
evill
:
[
d
](A01981-e58440-b)
d
Ier
7.
6.
To
walke
after
other
Gods
is
to
practice
Idolatry
.
But
[
e
](A01981-e58460-b)
e
Psal.
119.
1.
to
walk
in
the
law
of
the
Lord
,
is
to
practice
what
that
law
requireth
:
[
f
](A01981-e58480-b)
f
Isa.
33.
15.
To
walke
in
righteousnesse
,
is
to
practise
and
deale
righteously
.
The
verb
in
the
Hebrew
is
of
the
[
*
](A01981-e58500-b)
*
Hithpael
.
seventh
conjugation
,
which
implieth
a
reciprocation
or
reiteration
of
an
action
.
Some
learned
and
judicious
Expositors
indesinen●●r
ambulabo
.
Trem.
&
I●n
.
Trip●ex
est
sig●i
ficatio
Hithp
.
●
.
1
Recioroca
▪
2
Passiva
.
3
Frequentativa
.
to
expresse
the
emphasis
of
the
Conjugation
,
thus
translate
it
,
[
g
](A01981-e58620-b)
g
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
will
continually
walke
.
These
words
[
*
](A01981-e58660-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
before
the
LORD
(
word
for
word
at
the
face
,
or
in
the
presence
of
the
Lord
)
do
determine
the
kind
of
walking
which
he
intendeth
:
namely
such
an
one
,
as
he
would
not
be
afraid
,
or
ashamed
that
the
Lord
should
see
:
but
such
a
walking
as
the
Lord
should
well
like
and
approve
.
In
other
places
to
this
kind
of
walking
these
phrases
are
added
,
[
h
](A01981-e58720-b)
h
Gen
●
.
2●
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
God
,
[
i
](A01981-e58750-b)
i
2
King
.
23
3
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
after
the
Lord
,
[
k
](A01981-e58780-b)
k
Col
1
10.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
worthy
of
the
Lord
:
all
which
in
effect
import
one
and
the
same
thing
.
He
that
walks
with
God
,
so
carieth
himselfe
as
knowing
God
is
by
him
.
He
that
walks
after
the
Lord
,
behaveth
himselfe
a●
a
servant
following
his
master
,
and
is
ever
at
hand
to
doe
what
his
master
requireth
.
He
that
walks
worthy
of
the
Lord
,
so
demeaneth
himselfe
as
becommeth
a
servant
of
the
Lord
,
so
as
the
Lord
may
be
honoured
by
him
.
He
that
walketh
before
the
Lord
,
doth
all
things
as
in
the
sight
of
the
Lord
,
whom
he
knoweth
to
be
[
l
](A01981-e58850-b)
l
Psal.
139.
7.
every
where
present
,
to
[
m
](A01981-e58870-b)
m
—
12.
see
in
the
darke
as
well
as
in
the
light
,
and
to
be
[
n
](A01981-e58890-b)
n
Ier.
17.
10.
a
searcher
of
the
heart
:
and
thereby
he
is
moved
in
all
places
open
and
secret
,
at
all
times
,
day
and
night
,
in
deed
,
in
word
,
in
thought
to
have
such
respect
to
God
,
as
to
doe
nothing
,
but
that
he
which
seeth
it
,
may
approve
it
;
nor
to
make
shew
of
more
then
he
intendeth
,
but
to
doe
the
good
which
he
doth
sincerely
,
[
o
](A01981-e58910-b)
o
Col
3.
23.
Heb.
11.
5.
heartily
,
as
to
the
Lord
.
The
Apostle
that
was
guided
by
the
same
spirit
that
he
which
penned
Henoks
history
was
,
having
relation
to
that
history
,
saith
,
Before
his
translation
he
had
this
testimony
that
he
pleased
God
.
What
Moses
stileth
walking
with
God
,
the
Apostle
expoundeth
pleasing
God
.
The
intent
therefore
of
the
Psalmist
here
is
to
endeavour
to
please
God
.
That
this
intention
of
his
may
not
seeme
to
be
put
off
till
it
be
too
late
,
and
he
in
the
grave
,
where
none
can
walke
,
where
no
worke
can
be
done
,
he
addeth
the
place
where
he
would
so
walke
,
In
the
land
of
the
living
.
On
earth
there
be
diverse
divisions
for
habitation
,
and
therefore
he
expresseth
the
word
in
the
plurall
number
thus
,
[
*
](A01981-e59090-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
regio●ibus
.
in
the
regions
,
implying
that
in
what
place
soever
he
should
be
,
he
would
walke
before
the
Lord
.
The
living
are
here
opposed
to
the
dead
:
so
as
the
land
of
the
living
,
is
a
description
of
the
place
and
time
where
and
while
,
men
live
in
this
world
.
In
this
sense
is
this
phrase
frequently
used
in
the
Old
Testament
.
In
another
Psalme
this
time
of
life
is
stiled
[
p
](A01981-e59160-b)
p
Psal.
56.
13.
the
light
of
the
living
,
in
opposition
to
death
which
is
thus
described
,
[
q
](A01981-e59180-b)
q
Iob
10.
22.
A
land
of
darknesse
as
darknesse
it selfe
.
Thus
this
verse
setteth
out
The
duty
of
him
that
is
delivered
from
a
deadly
danger
:
Concerning
which
here
is
expressed
,
1
The
Matter
.
I
will
walke
2
The
Manner
.
Before
the
Lord
3
The
Place
and
Time
.
In
the
land
of
the
living
.
This
Promise
of
walking
,
being
inferred
upon
his
former
profession
of
his
affection
towards
God
,
and
resolution
to
rest
on
him
,
sheweth
that
,
I.
Mans
inward
affection
to
God
must
be
manifested
by
his
outward
conversation
.
The
Metaphor
of
walking
,
which
is
a
going
on
and
proceeding
forward
:
and
the
conjugation
wherein
the
word
is
used
,
which
noteth
a
reiteration
,
giveth
us
to
understand
,
that
,
II.
Saints
must
proceed
in
their
approved
practice
.
The
rule
that
he
prescribeth
to
himselfe
for
his
walking
,
which
is
this
,
Before
the
Lord
,
teacheth
that
,
III.
Eye
must
be
had
to
God
in
every
action
.
The
description
of
the
Place
in
this
phrase
,
The
land
of
the
living
,
declareth
that
,
IIII.
This
world
is
a
place
and
time
of
life
.
The
end
of
describing
this
Place
and
Time
thus
,
which
is
to
set
out
the
proper
place
and
seasonable
time
of
walking
before
God
,
importeth
that
,
V.
While
men
live
they
must
endeavour
to
please
God
.
The
manner
of
expressing
this
duty
under
a
solemne
promise
thus
,
I
will
walke
,
implieth
that
,
VI.
Saints
must
bind
themselves
to
duty
.
The
inference
of
this
verse
wherein
his
duty
is
declared
,
upon
the
former
wherein
Gods
kindnesse
is
manifested
,
demonstrateth
that
,
VII
.
Manifestation
of
Gods
good
pleasure
to
man
,
must
make
man
carefull
to
please
God
.
§.
59.
Of
practising
duty
.
I.
MAns
inward
affection
to
God
must
be
manifested
by
his
outward
conversation
.
It
is
usuall
with
the
Holy
Ghost
to
inferre
upon
feare
,
and
love
of
God
(
which
are
the
two
principall
affections
whereby
our
high
esteeme
of
God
,
and
due
respect
to
him
are
manifested
)
a
walking
in
his
waies
,
and
keeping
his
commandements
,
thus
,
[
a
](A01981-e59650-b)
a
Psal.
1●8
.
1.
Blessed
is
every
one
that
feareth
the
Lord
,
that
walketh
in
his
waies
.
[
b
](A01981-e59670-b)
b
Eccl
1●
.
1●
.
Feare
God
and
keepe
his
commandements
.
[
c
](A01981-e59690-b)
c
Deut
11.
22.
—
19.
9.
Love
the
Lord
and
walke
in
his
waies
.
[
d
](A01981-e59710-b)
d
1
Ioh.
5.
3.
This
is
the
love
of
God
that
we
keepe
his
commandements
.
The
duty
comprised
under
this
Metaphor
of
walking
is
oft
and
much
pressed
thorowout
the
Scripture
,
and
that
under
this
very
word
.
It
is
[
e
](A01981-e59740-b)
e
Gen.
17.
1.
Deut
10.
12.
commanded
,
[
f
](A01981-e59750-b)
f
Gen
6.
9.
Luke
1.
6.
commended
,
[
g
](A01981-e59760-b)
g
Gen.
5
24.
rewarded
,
and
thereupon
conscionably
[
h
](A01981-e59770-b)
h
2
King
.
20.
3
it
hath
beene
,
and
still
must
be
observed
:
and
that
in
regard
of
-
1
Gods
glory
.
-
2
Others
good
.
-
3
Our
owne
good
.
1
By
practice
it
is
that
the
virtues
or
[
i
](A01981-e59840-b)
i
1
Pet.
2.
9.
praises
of
him
that
hath
called
us
out
of
darknes
into
his
marvelous
light
,
are
shewed
forth
.
[
k
](A01981-e59860-b)
k
Mat.
5.
16.
Thus
men
may
see
our
good
works
and
glorifie
our
Father
which
is
in
heaven
.
Good
cause
therforehad
the
Lord
to
say
,
[
l
](A01981-e59890-b)
l
Ioh.
15.
8.
Herin
is
my
Father
glorified
that
ye
beare
much
fruit
.
2
By
practice
it
is
that
such
as
are
called
are
stirred
up
to
an
holy
[
m
](A01981-e59910-b)
m
Heb.
12.
1.
emulation
(
for
they
that
walke
aright
,
become
[
n
](A01981-e59930-b)
n
1
Thes.
17.
2
Cor.
9.
●
.
ensamples
to
others
:
)
and
such
as
are
not
called
may
either
[
o
](A01981-e59950-b)
o
1
Pet
3.
1
,
2.
be
wonne
,
or
[
p
](A01981-e59970-b)
p
—
16.
Fidem
●u●m
dilectio
anim●t
,
pro●
et
actio
B●r.
super
Cant.
Serm
2●
.
●●st●monium
praesentiae
spiri
tu●
pr●●ent
opera
Idem
de
S.
And●
▪
Serm.
2.
haue
their
mouthes
stopped
.
3
By
practice
it
is
,
that
sincerity
of
heart
,
integrity
of
conscience
,
soundnesse
of
faith
,
and
truth
of
all
graces
are
manifested
,
cherished
,
and
increased
.
Yea
and
the
presence
of
Gods
Spirit
in
us
,
testified
.
Hereby
inward
assurance
is
gained
,
and
outward
evidence
is
given
of
our
election
before
the
world
,
and
of
our
salvation
after
the
world
.
Many
judgements
are
by
this
walking
or
prevented
,
or
removed
,
or
mitigated
,
or
sanctified
:
and
everlasting
perdition
avoided
.
If
motives
may
be
of
force
to
provoke
us
to
performe
a
duty
,
motives
are
not
wanting
to
provoke
us
to
this
duty
of
walking
,
as
here
it
is
professed
.
Reprehension
of
such
as
practise
not
what
they
know
and
like
.
Ne
scientiam
tibi
satisfacer●
putes
,
propterea
adiecit
qui
ambulant
.
&c.
Basil
.
in
Psal.
117.
What
may
now
be
thought
of
such
,
as
having
attained
to
a
sufficient
measure
of
knowledge
,
and
are
with
that
which
they
know
of
God
,
and
of
his
kind
dealing
with
them
inwardly
affected
,
and
are
thereupon
moved
to
professe
as
much
loue
as
the
Prophet
here
doth
,
but
yet
faile
in
performance
,
in
practice
?
They
walke
not
.
Their
apprehension
,
affection
,
profession
are
all
in
vaine
;
except
to
be
as
so
many
evidences
against
them
,
to
make
them
the
more
inexcusable
,
and
to
aggravate
their
judgement
the
more
.
I
deny
not
,
but
that
knowledge
of
God
and
of
his
favour
towards
us
,
a
good
liking
thereof
,
and
a
cheerfull
acknowledgement
and
profession
of
what
we
know
,
are
very
needfull
and
usefull
.
For
walking
without
knowledge
must
needs
be
preposterous
and
erroneous
:
without
a
good
affection
,
hypocriticall
and
vaine
:
and
without
a
free
profession
,
too
too
timorous
.
So
as
these
three
are
necessary
,
though
not
sufficient
.
Question
may
be
made
of
the
truth
of
them
all
,
where
they
are
not
sealed
and
ratified
by
an
answerable
walking
and
practice
.
And
adversaries
of
the
truth
will
take
the
more
occasion
to
slander
the
truth
.
Our
adversaries
doe
much
urge
against
us
and
our
profession
that
we
walke
not
:
that
we
practise
not
:
and
alleage
this
against
our
profession
,
to
impeach
the
integrity
of
our
religion
:
which
should
make
us
more
conscionable
in
shewing
forth
our
good
workes
for
stopping
of
their
mouthes
.
Our
doctrine
is
even
in
this
point
,
as
in
others
,
sound
and
orthodoxe
.
In
Schooles
,
in
Churches
,
by
preaching
,
by
printing
we
teach
a
necessity
of
walking
,
of
practising
,
of
doing
good
works
,
according
to
this
rule
of
the
Apostle
,
(
Tit.
3.
14.
)
Let
ours
learne
to
maintaine
good
works
for
necessary
uses
,
that
they
be
not
unfruitfull
.
Chrys.
Hom
47.
in
Gen.
22
And
we
acknowledge
them
to
be
so
necessary
,
as
without
them
we
cannot
be
saved
.
The
ground
of
their
cavilling
against
our
doctrine
about
good
works
is
,
because
we
do
not
set
too
high
a
prize
upon
them
,
and
make
them
meritorious
,
which
is
to
make
them
no
good
works
,
but
proud
,
presumptuous
,
damnable
,
diabolicall
works
.
There
be
many
forceable
reasons
for
the
necessity
of
good
works
,
though
that
vaine
,
frothie
,
windy
,
false
,
arrogant
,
impious
,
blasphemous
reason
of
merit
be
not
pressed
.
They
are
expresly
commanded
of
God
:
therefore
necessary
.
Though
they
be
not
the
cause
of
raigning
,
yet
Via
regni
non
causa
regnandi
Bern.
de
Grat.
&
lib.
arbitr
.
they
are
the
way
to
the
kingdome
,
out
of
which
way
we
cannot
attaine
to
the
Kingdome
:
therefore
necessary
.
Though
the
faithfull
are
not
justified
by
them
,
yet
by
them
is
their
faith
justified
(
Iam.
2.
22.
)
therefore
necessary
.
Vt
ad
meritum
satis
est
de
meritis
non
praesumere
:
sic
carer●
meritis
,
satis
est
ad
iudicium
.
Bern.
sup.
Cant
Serm.
68.
Luk.
17.
10.
Though
the
doing
of
them
do
not
merit
eternall
life
,
yet
the
not
doing
of
them
meriteth
everlasting
death
,
(
Mat.
25.
41
,
42
)
therefore
necessary
.
Though
by
the
strict
standerd
of
the
Law
being
found
unperfect
,
they
are
rejected
,
yet
by
the
gracious
mitigation
of
the
Gospell
being
found
sincere
,
they
are
accepted
:
therefore
necessary
.
Though
when
we
shall
have
done
all
those
things
which
are
commanded
us
we
are
unprofitable
servants
,
yet
by
doing
according
to
our
ability
what
we
are
commanded
,
we
shew
our selves
gratefull
children
:
therefore
are
good
works
necessary
.
This
last
motive
is
of
more
moment
with
an
ingenuous
child
,
then
any
merit
can
be
.
For
when
the
beleever
thorowly
pondereth
the
free
grace
and
rich
mercy
of
God
in
giving
him
Christ
,
in
accepting
him
in
Christ
,
in
pardoning
all
his
sinnes
,
in
reserving
eternall
life
for
him
,
his
heart
is
so
inflamed
with
a
desire
of
testifying
all
gratefulnesse
,
as
he
is
ready
with
his
uttermost
power
to
do
whatsoever
he
may
know
to
be
well-pleasing
unto
God
.
Now
Gods
Word
declaring
that
to
do
good
is
a
sacrifice
well-pleasing
to
God
,
the
fore-named
desire
doth
2
Ye
that
have
tasted
of
the
bounty
of
the
Lord
,
and
are
well
informed
in
his
good-will
towards
you
and
thereupon
have
your
hearts
inflamed
with
the
heavenly
fire
of
love
,
and
are
stirred
up
to
purpose
and
promise
to
approve
your selves
to
him
,
have
a
care
of
your
cariage
,
and
ratifie
the
truth
of
all
by
an
answerable
walking
.
Sweet
is
that
melodie
,
and
happy
is
that
harmony
,
where
mind
,
heart
,
tongue
,
life
and
all
consent
to
make
a
concent
.
Say
therefore
(
and
do
as
ye
say
)
I
will
walke
:
and
that
with
such
a
mind
as
is
set
out
in
the
next
doctrine
.
§.
60.
Of
persisting
in
good
courses
.
II.
[
*
](A01981-e60410-b)
*
§
57.
SAints
must
proceed
in
their
approved
practice
.
[
a
](A01981-e60440-b)
a
Gal.
6.
9.
They
must
not
be
wearie
in
well
doing
.
[
b
](A01981-e60460-b)
b
Phil
3.
17.
Marke
them
(
saith
the
Apostle
)
which
walke
so
,
as
they
have
vs
for
an
example
.
What
kind
of
walking
doth
he
meane
?
He
himself
hath
plainely
and
fully
expressed
it
in
the
verses
before
.
It
was
this
,
[
c
](A01981-e60490-b)
c
—
12.
To
follow
on
,
[
d
](A01981-e60510-b)
d
—
13.
To
reach
forth
unto
the
things
which
are
before
,
[
e
](A01981-e60530-b)
e
—
14.
To
presse
toward
the
marke
.
From
this
his
walking
,
and
proceeding
on
,
he
maketh
this
inference
,
[
f
](A01981-e60550-b)
f
—
16.
Let
us
walke
by
the
same
rule
,
or
as
some
not
unfitly
translate
it
,
let
us
proceed
.
For
[
*
](A01981-e60580-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
dicitu●
ordo
in
acie
a
fronte
ad
extremum
agme●
p●●y
●us
Th●●
l.
4
the
word
which
the
Apostle
useth
,
properly
signifieth
to
go
on
in
order
.
The
vertue
of
such
as
appertaine
to
the
kingdome
of
heaven
,
is
in
this
proceeding
set
out
by
many
metaphors
:
as
[
g
](A01981-e60620-b)
g
Pro
4.
8.
The
shining
of
light
more
and
more
unto
perfect
day
:
[
h
](A01981-e60640-b)
h
Ezek.
47
,
2
,
&c.
The
waters
of
the
Sanctuary
which
increased
from
anckle
deepe
to
knee
deepe
,
from
thence
up
to
the
loines
,
and
after
to
such
depth
as
could
not
be
passed
over
:
[
i
](A01981-e60670-b)
i
Eph
2
21.
An
edifice
that
from
the
foundation
riseth
higher
and
higher
till
it
be
a
compleat
building
:
[
k
](A01981-e60690-b)
k
1
Cor
●
.
●4
.
Runners
in
a
race
,
which
run
on
till
they
come
to
the
goale
:
[
l
](A01981-e60710-b)
l
Psal
92.
12.
Plants
,
Palme-trees
,
and
Cedars
which
all
grow
till
they
come
to
their
full
growth
:
[
m
](A01981-e60740-b)
m
Mar
4
27.
Corne
,
and
[
n
](A01981-e60760-b)
n
—
32.
Mustard-seed
which
grow
to
ripenesse
:
and
[
o
](A01981-e60780-b)
o
Eph
4.
16.
a
body
which
groweth
to
the
full
stature
thereof
.
To
leave
all
the
metaphors
but
that
which
is
in
my
text
,
The
way
wherein
we
must
walke
is
a
long
way
,
while
here
we
live
we
cannot
attaine
to
our
journeyes
end
;
we
must
therefore
walke
as
long
as
we
live
,
and
still
goe
on
▪
●s
we
must
not
turne
backe
againe
(
If
any
draw
backe
,
my
●oule
(
saith
the
Lord
)
shall
have
no
pleasure
in
him
,
Heb.
●0
.
38.
)
so
may
we
not
stand
at
a
stay
.
He
that
beginneth
a
building
,
and
continueth
not
till
it
be
finished
,
maketh
himselfe
ridiculous
to
all
that
see
it
(
Luk.
14.
30.
)
He
that
beginneth
the
Christian
race
,
and
giveth
over
before
he
come
to
the
end
,
Let
all
that
set
foot
in
the
race
to
heaven
,
hence
learne
to
take
to
themselves
an
invincible
resolution
[
r
](A01981-e60870-b)
r
Heb.
1●
.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
run
the
race
that
is
set
before
them
.
He
saith
not
to
run
in
the
race
,
but
to
run
the
race
:
which
phrase
implieth
an
holding
out
till
it
be
finished
.
All
that
run
would
willingly
obtaine
.
Yea
God
would
have
us
[
s
](A01981-e60920-b)
s
1
Cor.
9.
24.
so
run
as
we
may
obtaine
.
But
this
cannot
be
without
perseverance
,
and
that
to
the
end
of
our
life
.
For
the
goale
is
set
at
the
last
period
of
life
.
Let
our
eye
be
In
H●thpael●v●r
ba
in
hac
coniugatione
significant
vehemen
tiam
aut
frequentiam
.
Pagu
.
Instit.
Hebr.
thereupon
,
more
minding
what
is
to
come
,
then
what
is
past
.
As
many
as
wil
be
perfect
,
must
be
thus
minded
.
A
fore-setled
resolution
is
of
great
force
to
make
us
hold
out
.
And
that
we
may
the
more
fully
expresse
that
which
is
implied
in
[
*
](A01981-e60970-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
very
conjugation
here
used
which
imortpeth
a
reiteration
of
the
action
,
let
us
yeare
after
yeare
,
moneth
after
Benefits
of
setting
God
before
us
.
Thales
dixit
,
homines
existimare
oportere
,
Deum
omnia
cernere
,
Dei
omnia
ess●
plena
:
fore
enim
homines
castiores
Cic
de
leg
.
1.
We
shal
be
rest●●ined
from
many
sinnes
,
whereunto
secrecy
of
place
,
solicitation
of
superiours
or
other
temptations
might
otherwise
allure
us
.
This
restrained
righteous
Ioseph
when
by
his
mistresse
in
a
secret
chamber
,
they
two
alone
together
,
he
was
tempted
to
folly
.
This
answer
(
How
can
I
do
this
great
wickednesse
and
sinne
against
God
?
)
sheweth
that
he
set
God
before
him
,
and
thereby
was
kept
from
yeelding
to
that
temptation
,
Gen.
39.
9.
2
We
shal
be
moved
to
keepe
our
hearts
upright
.
Where
[
f
](A01981-e61110-b)
f
Isa.
38.
3.
Hezekiah
professeth
that
he
walked
before
God
,
he
addeth
,
in
truth
,
and
with
a
perfect
(
or
upright
)
heart
.
Hereby
he
implieth
,
that
his
setting
of
God
before
him
made
him
more
watchfull
over
his
heart
,
to
keepe
it
upright
.
No
such
means
as
this
to
make
a
man
upright
.
For
he
that
walketh
before
God
,
knoweth
that
God
is
a
searcher
of
the
heart
.
As
the
presence
of
men
makes
us
carefull
of
our
outward
actions
,
so
the
presence
of
God
will
make
us
[
g
](A01981-e61170-b)
g
Pro.
4.
23.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Keepe
our
hearts
above
all
keepings
.
3
We
shal
be
brought
into
an
holy
familiarity
with
God
,
so
as
he
will
account
us
his
friends
.
[
h
](A01981-e61210-b)
h
Gen.
24.
40.
Abraham
was
a
man
that
walked
before
God
:
and
God
himselfe
giveth
him
this
stile
,
[
i
](A01981-e61240-b)
i
Isa.
41.
8.
my
friend
.
This
makes
us
seeke
how
to
please
God
:
and
answerably
God
most
kindly
accepteth
this
our
mind
and
endeavour
.
4
We
shall
have
much
confidence
in
Gods
providence
,
protection
,
and
in
all
manner
of
divine
blessing
wrought
in
us
.
When
Abrahams
seruant
made
some
question
of
successe
in
that
businesse
whereabout
his
master
sent
him
,
Abraham
thus
resolveth
the
doubt
,
and
setleth
the
mind
of
his
seruant
,
[
k
](A01981-e61290-b)
k
Gen.
24.
40.
The
Lord
before
whom
I
walke
,
will
send
his
Angell
with
thee
,
and
prosper
thy
way
.
Because
he
walked
before
the
Lord
,
he
assured
himselfe
of
successe
.
5
We
shall
with
much
assurance
of
faith
call
upon
God
in
our
greatest
distresses
.
Conscience
of
walking
before
God
added
much
power
to
H●zekiahs
prayer
and
faith
,
as
is
evident
by
his
putting
God
in
mind
thereof
,
where
he
saith
,
[
l
](A01981-e61330-b)
l
2
King
.
20.
3.
O
Lord
,
remember
now
how
I
have
walked
before
thee
.
6
We
shal
be
encouraged
against
the
slanders
of
malicious
adversaries
.
For
,
though
such
as
have
approved
themselves
to
men
,
may
notwithstanding
have
cause
to
feare
that
God
may
have
something
against
them
:
yet
they
who
have
beene
carefull
to
approve
themselves
to
God
,
need
not
care
what
man
can
say
against
them
.
When
Davids
enemies
laid
many
matters
unjustly
to
his
charge
,
[
m
](A01981-e61370-b)
m
Psal.
26.
1.
he
appeales
to
God
:
which
he
durst
not
have
done
,
if
he
had
not
walked
before
God
.
7
We
shal
be
emboldened
against
all
that
man
can
doe
against
us
.
This
is
rendered
as
a
reason
why
Moses
feared
not
the
wrath
of
the
King
,
[
n
](A01981-e61400-b)
n
Heb.
11.
27.
For
he
endured
,
as
seeing
him
who
is
invisible
.
This
put
life
into
Iehosaphats
fainting
spirit
.
For
,
where
he
saith
,
[
o
](A01981-e61430-b)
o
2
Chro.
20.
12
We
know
not
what
to
do
,
he
bewraieth
a
languishing
spirit
:
but
where
he
addeth
,
Our
eyes
are
upon
thee
,
he
manifesteth
a
revived
spirit
.
8
We
shall
persevere
,
and
hold
out
so
long
as
we
live
.
For
God
before
whom
we
walke
,
ever
liveth
,
ever
remaineth
the
same
:
which
men
doe
not
.
While
good
Iehojada
lived
,
§.
62.
Of
the
land
of
the
living
here
on
earth
.
IIII.
[
*
](A01981-e61560-b)
*
§
58.
THis
world
is
a
place
and
time
of
life
.
Thus
he
that
expected
succour
from
the
Lord
in
this
world
,
saith
,
[
a
](A01981-e61580-b)
a
Psal.
27.
13.
I
beleeved
to
see
the
goodnesse
of
the
Lord
in
the
land
of
the
living
:
and
in
the
very
same
sense
said
to
God
,
[
b
](A01981-e61600-b)
b
—
142.
5.
Thou
art
my
portion
in
the
land
of
the
living
.
And
where
it
is
said
to
the
wicked
man
whose
memory
God
would
destroy
in
this
world
,
[
c
](A01981-e61620-b)
c
—
●2
.
5.
God
shall
plucke
thee
out
of
thy
dwelling
place
,
by
way
of
exaggeration
of
the
s●me
judgement
it
is
added
,
and
root
thee
out
of
the
land
of
the
living
.
When
Hezekiah
expected
nothing
but
death
,
he
said
,
I
shall
see
the
Lord
no
more
in
the
land
of
the
living
,
(
Isa.
38.
11.
)
and
to
Hier.
Comment.
l.
14.
in
Esa.
53.
shew
what
he
meant
thereby
he
addeth
,
I
shall
behold
man
no
more
with
the
inhabitants
of
the
world
.
Thus
also
is
Christs
death
set
out
,
He
was
cut
off
out
of
the
land
of
the
living
,
(
Isa.
53.
8.
)
that
being
dead
in
earth
after
that
life
which
he
had
there
lived
,
he
might
for
ever
live
in
heaven
.
In
this
sense
the
time
while
we
live
in
this
world
is
called
the
day
;
and
the
light
of
the
living
.
Ioh.
9.
4.
Psal.
56.
13.
Fitly
is
this
world
so
called
in
relation
to
all
kind
of
lives
,
naturall
,
spirituall
,
eternall
.
1
Naturall
life
,
which
is
subject
to
mortality
,
corruption
,
and
all
manner
of
infirmities
,
is
here
onely
in
this
world
lived
.
After
this
life
,
corruptible
must
put
on
incorruption
,
and
mortall
must
put
on
immortality
,
(
1
Cor.
15.
53.
)
This
life
was
meant
,
when
Hezekiahs
departure
out
of
this
world
was
thus
threatned
,
thou
shalt
not
live
,
Isa.
38.
1.
2
Spirituall
life
,
which
is
the
life
of
grace
,
is
also
lived
in
this
world
.
For
,
the
Apostle
speaking
of
it
thus
saith
,
[
i
](A01981-e61810-b)
i
Gal.
2.
20.
The
life
which
J
now
live
in
the
flesh
,
I
live
by
faith
,
&c.
3
In
this
world
we
first
[
k
](A01981-e61840-b)
k
1
Tim.
6.
12.
lay
hold
on
eternall
life
.
They
that
doe
not
here
get
a
right
unto
it
,
shall
not
hereafter
attaine
to
the
possession
thereof
.
the
land
of
the
living
?
That
there
are
such
,
is
too
true
.
[
l
](A01981-e61890-b)
l
1
Tim.
5.
6.
She
that
liveth
in
pleasure
is
dead
while
she
liveth
.
[
m
](A01981-e61910-b)
m
Rev.
3.
1.
Sardis
had
a
name
that
she
lived
,
but
was
dead
.
[
n
](A01981-e61930-b)
n
Mat.
8.
22.
The
dead
bury
their
dead
.
[
o
](A01981-e61950-b)
o
Eph
2.
1.
2
Cor.
5.
14.
All
naturall
men
are
dead
in
sinnes
.
Much
more
they
that
unto
their
naturall
corruption
adde
prophanenesse
,
uncleannesse
,
all
manner
of
riotousnesse
.
These
are
as
dead
and
putrified
carions
that
infect
the
aire
round
about
them
.
To
prevent
noysome
savours
which
might
arise
from
dead
corps
,
we
use
to
bury
them
under
the
ground
.
Though
Sarah
was
a
deare
wife
to
Abraham
,
yet
when
she
was
dead
,
he
[
p
](A01981-e61990-b)
p
Gen.
23
4.
took
order
to
bury
her
corps
o●●
of
his
sight
.
[
q
](A01981-e62010-b)
q
Ezek.
39.
11
,
&c.
Note
the
care
that
was
taken
to
bury
Gog
with
his
multitude
,
because
the
stinking
savour
was
so
great
,
as
it
caused
them
that
passed
by
to
stop
their
noses
.
Assuredly
,
if
the
spirituall
sense
of
our
soules
were
as
quicke
in
spirituall
matters
,
as
the
senses
of
our
body
are
in
earthly
things
,
we
should
feele
a
more
noisome
and
loathsome
savour
to
arise
from
such
as
in
relation
to
spirituall
life
,
are
dead
,
then
from
such
as
are
dead
in
relation
to
naturall
life
.
God
,
that
is
most
sensible
of
this
spirituall
stanche
,
is
oft
moved
to
sweep
the
land
of
the
living
with
the
broome
of
his
judgements
,
and
to
remove
noysome
dead
persons
,
especially
when
by
their
multitude
they
●ause
the
stanche
to
be
too
too
intolerable
.
[
r
](A01981-e62040-b)
r
Isa.
14.
23.
I
will
sweepe
Babel
with
the
besome
of
destruction
,
saith
the
Lord
of
hosts
.
Thus
the
Lord
swept
away
the
stinking
carions
of
[
s
](A01981-e62060-b)
s
Gen.
6.
7.
the
old
world
,
and
of
[
*
](A01981-e62070-b)
*
—
19.
25.
Sodom
and
Gomorrah
,
the
rebellious
[
t
](A01981-e62100-b)
t
Hebr
3.
17.
carkasses
of
the
Israelites
in
the
wildernesse
:
[
u
](A01981-e62120-b)
u
Lev.
18.
28.
the
foule
corps
of
the
nations
:
yea
and
the
unsavoury
bodies
of
all
[
x
](A01981-e62140-b)
x
2
King
.
17.
6.
Israel
and
[
y
](A01981-e62160-b)
y
2
Chro.
36.
16
Iudah
.
Of
Ierusalem
in
another
metaphor
thus
saith
the
Lord
,
[
*
](A01981-e62190-b)
*
2
King
.
21.
13
I
will
wipe
it
as
a
man
wipeth
a
dish
,
wiping
it
,
and
turning
it
up
▪
side
downe
.
There
is
just
cause
to
feare
that
the
stanche
of
the
sinnes
of
this
City
,
and
other
places
in
this
Land
was
so
ranke
in
the
nostrels
of
the
Almighty
,
as
thereby
he
was
provoked
to
sweepe
away
so
many
as
he
did
with
the
broome
of
the
pestilence
.
If
it
be
said
,
that
many
righteous
ones
were
swept
away
,
who
have
presented
even
their
bodies
as
well
as
their
soules
,
a
sacrifice
living
,
holy
,
acceptable
,
and
of
a
sweet
smelling
savour
unto
God
:
and
many
wicked
ones
left
;
I
answer
,
that
God
may
take
away
in
a
common
judgement
many
righteous
ones
,
the
more
to
aggravate
the
judgement
,
and
yet
therein
shew
mercy
to
those
righteous
ones
,
by
translating
them
to
eternall
blisse
,
and
reserve
wicked
ones
,
to
bring
them
by
that
judgement
executed
on
others
,
to
repentance
,
or
els
to
make
them
the
more
inexcusable
.
The
day
of
thorow
cleansing
the
Lords
floore
is
not
till
the
day
of
judgement
.
[
a
](A01981-e62210-b)
a
Mat.
13.
39
,
41
,
42.
The
harvest
is
the
end
of
the
world
.
Then
shall
the
Sonne
of
man
send
forth
his
Angels
,
and
they
shall
gather
out
of
his
kingdome
all
things
that
offend
,
and
them
which
do
iniquity
:
and
shall
cast
them
into
a
fornace
of
fire
.
Yet
least
the
stanch
of
sin
even
in
this
Land
of
the
living
should
be
too
great
,
as
in
former
ages
,
so
now
science
void
of
offence
toward
God
and
toward
men
.
2
The
things
which
God
by
vertue
of
the
Gospell
requireth
of
us
,
he
hath
promised
to
worke
in
us
.
The
summe
of
his
promise
is
this
,
[
g
](A01981-e62270-b)
g
Ezek.
36.
27.
I
will
put
my
spirit
within
you
,
and
cause
you
to
walke
in
my
statutes
,
and
ye
shall
keepe
my
judgements
and
doe
them
.
Now
Saints
resting
in
assurance
of
faith
on
God
for
accomplishing
of
this
,
and
[
h
](A01981-e62290-b)
h
Ier.
31.
33
,
34.
—
3●
.
39.
40.
other
like
promises
,
are
emboldened
to
promise
that
to
God
which
God
hath
promised
to
enable
them
to
do
.
3
All
the
promises
of
obedience
which
Saints
make
to
God
,
they
make
with
reference
to
the
assistance
of
Gods
Spirit
,
whereof
they
assure
themselves
.
As
when
they
promise
any
temporall
civill
matter
,
they
do
it
,
either
expresly
or
implicitly
,
with
relation
to
Gods
will
and
leave
(
as
they
ought
,
Iam.
4.
15.
)
so
in
holy
duties
,
to
the
worke
of
Gods
Bern.
in
Psal.
Qui
habit
.
Ser.
2.
Spirit
in
them
.
Thus
in
the
absolute
promises
which
Saints
make
,
they
arrogate
nothing
to
themselves
above
their
ability
,
and
yet
manifest
an
unfained
heart
,
and
unalterable
resolution
to
God
wards
.
So
as
where
they
say
I
will
walke
,
I
will
hope
,
I
will
do
this
and
that
,
it
is
as
if
they
had
said
,
this
is
my
desire
,
this
is
my
purpose
,
this
is
the
intention
of
my
heart
.
By
these
meanes
,
as
true
intention
,
earnest
desire
,
prudent
jealousie
,
and
holy
zeale
are
manifested
,
so
is
a
dull
spirit
much
quickned
,
and
the
weake
,
waiward
,
revoulting
flesh
bridled
and
curbed
:
yea
and
bound
to
her
good
behaviour
.
§.
65.
Of
mans
answering
Gods
mercy
with
dutie
.
VII
.
[
*
](A01981-e62410-b)
*
§.
58.
MAnifestation
of
Gods
good
pleasure
to
man
must
make
man
carefull
to
please
God
.
Where
God
saith
,
[
a
](A01981-e62430-b)
a
Ier.
14.
7.
I
wil
be
their
God
,
which
is
an
evident
manifestation
of
Gods
good
will
to
them
,
this
is
thereupon
inferred
:
They
shal
be
my
people
:
which
as
it
noteth
a
dignity
(
for
it
is
a
prerogative
to
be
Gods
people
)
so
also
a
duty
:
for
it
is
added
,
They
shall
returne
unto
me
with
their
whole
heart
.
Yea
in
another
place
where
God
is
brought
in
to
say
to
them
,
[
b
](A01981-e62480-b)
b
Zac.
●3
.
9.
It
is
my
people
,
they
are
brought
in
to
answer
,
The
Lord
is
my
God
.
More
plainely
,
[
c
](A01981-e62510-b)
c
Isa.
38.
20.
Hezekiah
having
thus
expressed
Gods
good
will
to
him
.
The
Lord
was
ready
to
save
me
,
maketh
this
●●ference
,
Therefore
will
we
sing
.
And
the
Psalmist
yet
more
directly
to
the
point
in
hand
,
saith
to
the
Lord
,
[
d
](A01981-e62560-b)
d
Psal.
138.
2.
I
will
praise
thy
name
for
thy
loving
kindnesse
.
Bern.
in
psal.
Qui
habit
.
Ser.
1
▪
Gratefulnesse
,
and
all
equity
requireth
that
they
who
taste
of
the
sweetnesse
of
Gods
kindnesse
and
goodnesse
,
should
so
walke
before
God
,
as
to
seeke
in
all
things
to
please
him
.
Kindnesse
requireth
kindnesse
:
goodnesse
,
goodnesse
:
especially
such
kindnesse
and
goodnesse
as
the
Lord
sheweth
and
doth
.
But
all
the
kindnesse
and
goodnesse
that
we
possibly
can
shew
,
or
doe
to
God
,
is
to
please
him
.
Gods
good
pleasure
is
the
ground
of
all
our
hope
:
the
spring
from
whence
do
slow
all
the
good
things
which
in
any
kind
we
have
or
can
expect
.
Thereby
God
manifesteth
his
mind
and
respect
toward
us
.
Our
care
to
please
him
is
the
best
evidence
that
we
can
give
of
our
good
mind
and
respect
to
God
.
We
can
really
give
nothing
to
him
:
wherefore
the
more
and
greater
good
things
we
receive
from
God
,
the
more
carefull
we
ought
to
be
to
please
him
.
That
this
generall
duty
may
be
the
better
performed
,
three
or
foure
particulars
are
duly
to
be
observed
.
That
my
soule
knoweth
right
well
,
then
will
thy
judgement
[
*
](A01981-e62670-b)
*
See
The
Whole
Armour
of
God
Treat
.
3.
Part
2
§.
63
,
64
,
69.
a
catalogue
of
Gods
mercies
,
and
to
set
them
in
order
.
2
Enquire
what
can
be
done
by
thee
,
that
may
be
pleasing
and
acceptable
to
him
,
many
are
the
admonitions
of
Vnderstand
what
the
will
of
the
Lord
is
;
Prove
what
is
the
good
,
acceptable
and
perfect
will
of
God
.
This
doth
the
holy
Scripture
expresly
and
distinctly
declare
.
Well
acquaint
thy selfe
with
Gods
Word
,
and
thou
maist
be
well
instructed
in
Gods
will
.
3
Being
thus
instructed
,
stirre
up
thy
sp●●it
and
whole
man
to
do
that
which
thou
knowest
ought
to
be
done
.
I
exhort
you
(
saith
the
Apostle
)
by
the
Lord
Iesus
,
that
as
you
have
received
of
us
how
to
walke
and
to
please
God
(
thus
they
were
sufficiently
instructed
)
so
you
would
abound
more
and
more
:
thus
he
would
have
them
to
stirre
up
themselves
to
do
what
they
had
learned
to
doe
.
We
are
not
sufficient
to
thinke
any
thing
as
of
our selves
:
but
our
sufficiency
is
of
God
.
It
is
God
which
worketh
in
us
both
to
will
and
to
doe
of
his
good
pleasure
:
to
thine
owne
endeavour
adde
faithfull
prayer
for
Gods
assistance
.
We
have
for
this
the
patterne
of
an
Apostle
,
who
when
he
had
declared
a
great
evidence
of
Gods
kindnesse
to
the
Hebrewes
,
namely
their
redemption
by
the
bloud
of
Iesus
Christ
,
he
prayeth
that
God
would
worke
in
them
that
which
is
well
▪
pleasing
in
his
sight
.
If
by
these
and
other
like
meanes
we
shall
indeed
answer
Gods
mercy
with
doing
our
duty
,
and
so
walke
worthy
of
the
Lord
unto
all
pleasing
,
he
will
never
repent
him
of
any
kindnesse
shewed
to
us
,
but
will
rather
delight
in
doing
more
and
more
goodnesse
.
§.
66.
Of
the
meaning
and
doctrine
of
the
10
and
11
Verses
.
PSAL.
CXVI
.
X
,
XI
.
(
I
beleeved
:
therefore
have
I
spoken
.
I
was
greatly
afflicted
.
I
said
in
my
haste
,
All
men
are
lyars
.
)
THese
two
verses
are
a
digression
from
his
forementioned
profession
,
which
is
prosecuted
in
the
verses
immediately
after
these
:
so
as
they
may
not
unfitly
be
included
in
a
parenthesis
.
The
Prophet
in
penning
this
Psalme
was
even
ravished
with
an
holy
admiration
of
the
great
deliverance
which
he
had
,
and
that
beyond
his
expectation
.
Hereupon
,
as
men
in
such
cases
use
to
doe
,
he
falleth
into
digressions
concerning
the
greatnes
of
his
distresse
,
the
weaknes
of
his
flesh
,
yea
and
of
his
recovery
of
himselfe
after
that
weaknesse
:
which
is
here
noted
in
the
first
place
,
thus
,
J
beleeved
,
&c.
[
a
](A01981-e63000-b)
a
Lyranus
.
Aignanus
.
Rickelius
.
Some
take
this
of
the
Prophets
too
much
credulity
in
the
case
betwixt
[
b
](A01981-e63040-b)
b
2
Sam.
16.
3
,
4
Ziba
and
Mephibosheth
.
Or
of
his
too
much
credulity
to
Absol●m
,
Achitophel
,
and
other
flattering
courtiers
which
were
the
cause
of
his
flying
from
Absolom
.
But
that
sense
can
be
nothing
to
the
Prophets
purpose
in
this
place
.
Besides
the
word
thus
set
alone
,
I
beleeved
,
will
not
well
beare
that
sense
.
[
c
](A01981-e63100-b)
c
See
§
5.
As
the
first
word
of
this
Psalme
thus
set
,
I
love
,
so
this
,
I
beleeved
,
hath
an
especiall
emphasis
.
It
sheweth
that
the
greatnesse
of
his
affliction
could
not
quell
his
faith
.
Saint
Paul
expresly
sheweth
[
d
](A01981-e63140-b)
d
2
Cor.
4.
13.
that
the
Prophet
here
meanes
by
this
phrase
,
I
beleeved
,
a
stedfast
confidence
in
God
:
such
a
confidence
as
by
the
spirit
of
God
is
wrought
in
Saints
hearts
.
Therefore
some
for
more
perspicuity
insert
this
word
,
God
,
thus
,
I
beleeved
God
.
This
faith
so
quickned
his
spirit
,
and
wrought
such
an
holy
zeale
in
his
soule
,
as
he
could
not
containe
himselfe
,
nor
conceale
his
mind
,
but
was
in
a
manner
forced
to
expresse
himselfe
,
and
to
utter
his
thoughts
:
whereupon
he
maketh
this
inference
,
Therefore
have
I
spoken
.
[
e
](A01981-e63190-b)
e
Vatabl.
in
annot.
in
hunc
loc.
Some
turne
it
in
the
future
thus
,
I
will
speake
.
An
[
f
](A01981-e63210-b)
f
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
loquar
.
in
the
Hebrew
it
is
so
,
simply
considered
.
But
it
s
usuall
in
that
tongue
to
expresse
things
past
by
the
future
,
especially
in
rendring
a
reason
of
that
which
is
past
:
as
in
[
g
](A01981-e63240-b)
g
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
first
verse
of
this
Psalme
.
Quest.
What
then
was
it
that
his
faith
made
him
utter
and
speake
?
Answ.
All
that
is
mentioned
in
this
Psalme
.
His
faith
made
him
call
upon
God
in
the
midst
of
his
deadly
distresse
.
His
faith
made
him
acknowledge
Gods
grace
and
mercy
.
His
faith
made
him
promise
and
vow
praise
and
obedience
to
God
.
This
clause
I
was
greatly
afflicted
,
may
have
a
fit
relation
either
to
that
which
goeth
before
,
or
that
which
followeth
.
In
the
former
respect
it
is
added
as
an
amplification
of
the
great
measure
of
his
faith
,
which
,
notwithstanding
the
greatnesse
of
his
distresse
,
could
not
be
extinguished
.
If
a
discretive
conjunction
,
although
,
be
prefixed
,
the
emphasis
of
this
clause
will
better
appeare
,
thus
,
I
spake
although
I
was
greatly
afflicted
.
In
the
latter
respect
,
it
is
premised
as
an
extenuation
of
his
weaknesse
,
shewing
that
this
was
a
cause
thereof
,
namely
,
Soph
pasuc
est
pausa
perfectae
sententiae
,
quae
usurpari
solet
in
fine
versuum
.
his
sore
affliction
.
If
this
causall
particle
,
because
,
be
prefixed
,
the
force
of
the
reason
wil
be
evident
thus
,
Because
I
was
greatly
afflicted
,
I
said
in
my
haste
,
&c.
I
take
the
former
relation
to
be
here
especially
intended
,
by
reason
of
that
*
note
of
distinction
which
is
betwixt
this
clause
and
the
verse
following
.
Vers.
11.
I
said
[
a
](A01981-e63460-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
my
haste
.
The
word
translated
[
b
](A01981-e63490-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
haste
,
properly
signifieth
to
flie
for
feare
.
It
is
used
to
set
out
the
fearefull
flight
and
haste
of
the
Assyrians
when
they
thought
that
the
Hittites
and
Philistines
were
suddenly
comming
upon
them
,
they
cast
away
their
garments
[
d
](A01981-e63560-b)
d
a
King
.
7.
1●
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
their
fearefull
flight
.
Hebrew
Interpreters
do
sometimes
translate
it
,
[
e
](A01981-e63590-b)
e
Targum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
cum
●estinarent
to
make
haste
,
as
in
the
place
quoted
:
and
sometimes
to
be
affrighted
,
as
where
it
is
said
,
[
f
](A01981-e63620-b)
f
Psal.
104.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
At
the
voice
of
thy
thunder
they
hasted
away
,
they
translate
it
,
[
g
](A01981-e63650-b)
g
Targum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
terrebuntur
.
They
shal
be
terrified
.
Whereas
therefore
there
seemeth
to
be
a
difference
betwixt
interpreters
,
some
translating
this
clause
thus
,
in
my
haste
;
Others
thus
,
in
my
feare
;
[
*
](A01981-e63700-b)
*
Vatab
Annot
in
2
King
.
7.
15.
si●
exponit
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
dum
trepidan
tes
fugerent
.
Athanas
de
Passion
.
Dom.
Gratian.
de
Poenit.
both
interpretations
may
well
stand
together
,
and
be
thus
composed
,
in
my
sudden
feare
:
or
in
my
fearefull
haste
;
so
as
unadvised
,
rash
,
sudden
feare
was
the
cause
of
this
conceit
and
censure
,
All
men
are
lyars
.
A
difference
also
there
is
in
the
interpretation
of
this
clause
.
For
some
expound
it
as
a
speech
of
faith
:
opposing
men
to
God
,
who
onely
is
true
:
as
if
he
had
more
largely
thus
expressed
his
mind
,
The
Lord
is
without
all
question
most
true
,
faithfull
and
constant
in
all
his
promises
:
and
where
men
oft
make
question
thereof
,
it
is
by
reason
of
that
vanity
and
weakenesse
which
is
in
them
:
for
all
men
are
lyars
.
This
difference
betwixt
God
and
man
is
most
true
:
expresly
noted
by
the
Apostle
in
these
words
,
[
h
](A01981-e63800-b)
h
Rom.
3.
4.
Let
God
be
true
,
and
every
man
a
lyar
:
but
this
interpretation
in
this
place
cannot
well
stand
with
this
clause
immediately
going
before
,
I
said
in
my
haste
.
For
,
to
pronounce
all
men
lyars
in
opposition
to
Gods
truth
,
is
no
rash
,
passionate
speech
:
but
a
true
,
advised
,
Apostolicall
speech
.
Calvinus
Comment.
in
hunc
loc.
Sic
&
Lorinus
,
aliique
Commentat
.
Others
therefore
expound
it
as
a
speech
of
incredulity
,
and
referre
this
generall
particle
all
,
in
speciall
to
such
messengers
of
God
as
were
sent
to
him
,
to
comfort
him
in
his
afflictions
,
and
to
promise
him
deliverance
and
advancement
.
Now
though
at
first
he
might
believe
them
,
yet
when
he
was
in
the
extremity
of
his
perplexity
,
so
as
he
doubted
of
all
recovery
,
then
he
made
question
of
the
truth
of
their
words
,
and
in
his
sudden
feare
said
to
this
purpose
,
Certenly
as
the
common
fort
of
men
,
so
even
these
servants
and
Prophets
of
God
are
lyars
:
all
men
,
not
these
excepted
,
all
men
are
lyars
.
Now
where
he
layeth
the
blame
on
men
,
therein
,
notwithstanding
this
his
great
weakenesse
,
he
testifieth
a
reverend
respect
towards
God
,
in
that
he
doth
not
question
the
truth
of
Gods
Word
,
but
rather
imagineth
that
the
Prophets
did
not
well
take
their
errand
,
but
brought
a
wrong
message
:
and
in
that
respect
chargeth
not
God
,
but
men
with
falshood
,
and
saith
,
All
men
are
lyars
.
In
the
originall
the
words
of
this
clause
are
in
the
singular
Every
man
is
a
lyar
:
but
the
generality
in
the
singular
number
is
of
as
large
an
extent
as
in
the
plurall
,
and
for
sense
truly
and
fully
thus
translated
,
All
men
are
lyars
.
In
this
digression
there
is
A
mixture
of
faith
and
feare
.
The
parts
are
two
.
1
The
evidence
of
his
faith
,
vers.
10.
2
The
instance
of
his
feare
,
vers.
11.
-
The
former
is
Propounded
.
-
The
former
is
Amplified
.
In
the
proposition
we
have
to
note
1
The
Expression
of
his
saith
,
I
beleeved
2
The
Confirmation
thereof
,
Therefore
have
I
spoken
.
The
Amplification
is
taken
from
the
extremity
of
his
distresse
,
I
was
greatly
afflicted
.
The
latter
,
namely
his
feare
,
is
1
Implied
,
by
this
phrase
,
In
my
sudden
feare
.
2
Exemplified
,
by
this
instance
,
I
said
,
all
men
are
lyars
.
The
Expression
of
his
faith
hath
relation
to
the
time
of
his
triall
:
for
he
saith
not
of
the
time
present
wherein
he
was
freed
from
his
troubles
,
I
beleeve
:
but
of
that
time
which
before
he
described
in
the
second
and
third
verses
,
whereby
he
giveth
demonstration
that
I.
Faith
remaines
firme
in
troubles
.
The
Confirmation
of
the
truth
of
his
faith
by
his
acknowledging
Gods
mercy
,
calling
upon
God
,
promising
to
walke
before
God
,
which
is
the
speaking
here
meant
,
giveth
evidence
that
,
II.
Faith
makes
men
freely
utter
their
mind
.
The
Amplification
of
the
truth
of
his
faith
by
the
fore
trouble
wherein
he
was
,
thus
set
out
,
I
was
greatly
afflicted
,
giveth
proofe
,
that
III.
No
affliction
can
utterly
suppresse
faith
.
If
not
great
affliction
,
what
affliction
?
The
implication
of
his
hasty
,
rash
passion
under
this
phrase
,
in
my
haste
,
or
in
my
sudden
feare
,
giveth
instance
that
IIII.
Saints
are
subject
to
sudden
passions
.
The
uttering
of
his
mind
in
this
his
passion
,
for
saith
he
,
I
said
in
my
haste
,
further
sheweth
that
V.
Distempered
passion
causeth
unadvised
speech
.
The
Matter
of
his
speech
,
which
is
to
account
such
as
brought
him
promises
of
his
deliverance
,
to
be
lyars
,
implieth
,
that
VI.
Extremity
of
distresse
causeth
Saints
to
account
promises
of
release
to
be
vaine
.
The
object
of
his
imputation
,
men
,
(
not
God
,
though
those
men
were
sent
of
God
)
men
are
lyars
,
importeth
that
VII
.
Saints
in
their
most
disturbed
passion
beare
a
reverend
respect
to
God
.
Yet
withall
his
unjust
blaming
of
men
(
which
he
here
acknowledgeth
to
be
an
effect
of
his
weake
flesh
,
and
distempered
passion
)
declareth
,
that
VIII
.
Man
must
not
unjustly
be
blamed
.
The
extent
of
that
object
noted
by
this
note
of
generality
,
all
,
intimateth
,
that
IX
.
Passion
makes
men
judge
all
alike
.
The
Connexion
of
the
two
parts
of
this
digression
,
wherof
the
former
is
an
evidence
of
his
faith
,
the
latter
an
evidence
of
his
feare
,
giveth
assurance
,
that
X.
Faith
and
feare
may
be
mixed
together
.
The
first
and
third
of
these
doctrines
are
of
neare
affinity
.
The
third
compriseth
the
first
in
it
,
as
a
greater
the
lesse
.
Vpon
the
proofe
of
the
third
followes
the
proofe
of
the
first
.
I
will
therefore
put
off
the
first
to
the
third
.
§.
67.
Of
that
boldnesse
of
speech
which
faith
worketh
.
II.
FAith
makes
men
freely
utter
their
mind
.
To
shew
that
this
was
not
proper
to
this
Prophet
onely
,
but
is
common
to
other
beleevers
also
,
the
Apostle
maketh
this
inference
,
[
a
](A01981-e64710-b)
a
2
Cor.
4
,
13.
We
also
believe
and
therefore
speake
.
Well
weigh
the
ardency
,
the
instancy
,
the
importunity
of
the
prayers
of
[
b
](A01981-e64730-b)
b
Gen.
18.
24
&c.
Abraham
,
[
c
](A01981-e64750-b)
c
—
32.
26
,
&c.
Iacob
,
[
d
](A01981-e64770-b)
d
Exo.
32.
11.
Moses
,
[
e
](A01981-e64790-b)
e
Isa.
38.
11.
Hezekiah
,
[
f
](A01981-e64810-b)
f
Dan.
9.
18
,
19
Daniel
,
and
others
,
and
you
will
find
this
verified
in
them
,
that
they
also
believed
and
therefore
spake
.
The
like
may
be
noted
of
the
solemne
protestations
of
[
g
](A01981-e64830-b)
g
Psal
119.
106
David
and
[
h
](A01981-e64850-b)
h
2
Chro
15.
14
of
the
Iewes
in
Asas
and
[
i
](A01981-e64870-b)
i
Neh.
5.
13.
Nehemiahs
time
:
and
of
the
Congratulations
of
[
k
](A01981-e64890-b)
k
Psal.
57.
7
,
&c
—
136.
—
148.
David
,
and
of
[
l
](A01981-e64910-b)
l
Neh
86.
the
people
in
Ezras
time
.
Faith
worketh
in
man
assurance
of
Gods
gracious
acceptance
,
and
so
ministreth
unto
his
soule
an
holy
boldnesse
:
according
to
that
of
the
Apostle
,
[
m
](A01981-e64940-b)
m
Eph.
3.
12.
We
have
boldnesse
and
accesse
with
confidence
by
faith
.
Faith
is
the
first
of
the
mighty
works
of
Gods
Spirit
that
are
wrought
in
man
.
The
mother
of
all
sanctifying
graces
:
that
which
addeth
power
and
efficacy
to
all
the
rest
:
and
therefore
must
needs
in
it selfe
be
powerfully
operative
.
It
is
so
spiritually
hot
as
it
cannot
be
smothered
,
much
lesse
extinguished
;
like
an
hot
fiery
vapour
,
the
more
it
is
suppressed
,
(
that
beleeveth
all
things
,
that
hopeth
all
things
)
suffer
to
believe
and
hope
that
●aith
is
in
him
,
who
hath
no
heart
to
pray
,
no
boldnesse
to
professe
the
name
of
God
,
no
spirit
to
praise
him
?
He
that
is
altogether
silent
,
hath
assuredly
no
faith
.
He
that
speaketh
faintingly
and
coldly
,
hath
but
a
fainting
and
cold
faith
.
This
is
one
of
those
workes
whereof
we
ought
every
one
to
say
,
as
we
are
taught
by
an
Apostle
,
I
will
shew
thee
my
faith
by
my
works
.
2
Be
perswaded
now
to
give
this
evidence
of
thy
faith
.
[
o
](A01981-e65050-b)
o
Psal.
81.
10.
Open
thy
mouth
wide
.
God
hath
promised
to
fill
it
.
Speake
to
God
secretly
in
thy
closet
.
Speake
of
him
openly
before
men
.
Speake
to
him
and
of
him
in
thy
family
,
in
assemblies
of
Saints
,
at
all
times
,
in
all
places
.
Speake
in
the
poores
cause
.
Speake
in
matters
of
charity
and
justice
.
In
supplication
[
p
](A01981-e65080-b)
p
1
Sam
1.
15.
Poure
out
thy
soule
before
the
Lord
.
[
q
](A01981-e65100-b)
q
Psal
38.
9.
Set
all
thy
desire
before
him
.
In
profession
of
his
name
be
[
r
](A01981-e65120-b)
r
—
119.
46.
not
ashamed
:
note
for
this
the
Apostles
inference
.
[
s
](A01981-e65140-b)
s
2
Tim
1.
12.
I
am
not
ashamed
,
saith
he
.
Why
?
I
know
whom
I
have
believed
.
If
thou
beest
ashamed
of
Christ
here
,
[
t
](A01981-e65170-b)
t
Mar
8
38.
he
wil
be
ashamed
of
thee
when
he
commeth
in
the
glory
of
his
Father
.
In
gratulation
,
[
u
](A01981-e65190-b)
u
Luk.
17.
15.
With
a
loud
voice
glorifie
God
.
Herein
[
x
](A01981-e65210-b)
x
Psal.
57.
8.
the
tongue
of
that
man
,
who
was
[
y
](A01981-e65230-b)
y
Act.
13.
22.
a
man
after
Gods
owne
heart
,
was
his
glory
.
O
that
Magistrates
,
Subjects
,
Ministers
,
People
,
Houshold-governours
,
Parents
,
Neighbours
,
All
of
all
sorts
would
do
this
!
That
Magistrates
who
believe
would
boldly
speake
in
the
cause
of
God
and
man
!
Speake
boldly
for
maintaining
truth
and
purity
of
religion
:
speake
freely
in
executing
good
justice
and
righteous
judgement
!
That
Subjects
would
be
bold
and
free
in
consenting
to
the
holy
covenants
&
wholsome
ordinances
which
their
pious
and
good
governours
make
!
That
Ministers
who
believe
,
would
open
their
mouth
boldly
to
make
knowne
the
mystery
of
the
Gospell
,
and
pray
and
give
thankes
zealously
,
chearefully
!
That
people
would
testifie
their
faith
by
manifesting
a
joint
consent
,
and
saying
,
Amen
,
Amen!
That
parents
and
housholders
would
command
their
children
and
houshold
to
keepe
the
way
of
the
Lord
!
That
neighbours
would
admonish
,
exhort
,
and
(
as
just
occasion
by
sinne
is
offered
)
reprove
,
and
every
way
edifie
one
another
!
Had
men
faith
,
Gods
word
would
be
in
their
heart
as
a
burning
fire
shut
up
in
their
bones
:
they
would
be
wearie
w●●h
forbearing
.
Their
mouth
would
be
opened
:
their
heart
enlarged
.
Much
would
Gods
glory
be
advanced
:
much
good
would
be
done
to
man
,
if
every
one
of
us
in
our
places
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Iustin
.
Mart.
Expos.
Fid.
could
in
truth
say
,
I
beleeved
,
therefore
have
I
spoken
.
Yea
doubts
arising
against
that
which
is
meet
to
be
uttered
,
would
be
suppressed
.
Faith
would
soone
quell
them
all
.
He
therefore
gave
a
good
advice
,
that
said
,
when
inextricable
doubts
do
trouble
thee
,
let
faith
be
ready
to
make
resolution
,
and
to
give
satisfaction
.
§.
68.
Of
faiths
stability
in
trialls
.
I.
[
*
](A01981-e65470-b)
*
§.
66.
FAith
remaines
firme
in
troubles
.
III.
No
affliction
can
utterly
suppresse
faith
.
How
firme
in
the
uttermost
triall
was
their
faith
that
said
,
[
a
](A01981-e65500-b)
a
Iob.
13.
15.
Though
he
slay
me
yet
will
I
trust
in
him
.
[
b
](A01981-e65520-b)
b
Psal
23.
4.
Though
I
walke
thorow
the
vally
of
the
shadow
of
death
,
I
will
feare
none
evill
.
[
c
](A01981-e65540-b)
c
2
Cor.
4.
8
,
&c.
We
are
troubled
on
every
side
,
yet
not
distressed
:
we
are
perplexed
,
yet
not
in
despaire
,
&c.
[
d
](A01981-e65560-b)
d
Rom.
8.
38
,
39
I
am
perswaded
that
neither
life
,
&c.
That
these
instances
may
not
bee
thought
to
bee
so
extraordinary
as
they
should
not
bee
exemplary
,
note
the
Apostles
ample
extension
thereof
,
We
having
the
same
spirit
of
faith
:
(
he
saith
not
in
the
singular
number
,
I
,
as
speaking
of
himselfe
alone
,
but
in
the
plurall
,
we
,
as
speaking
of
Cypr.
Epist.
l.
2.
●p
6.
many
,
and
that
indefinitely
,
as
excluding
none
)
We
also
believe
and
therefore
speake
.
It
is
noted
of
the
ancient
Christians
,
that
many
cruell
stroaks
and
much
affliction
long
raging
could
not
overcome
their
impregnable
faith
.
The
true
faith
of
all
Saints
is
rooted
in
Christ
,
(
Col.
2.
7.
)
who
is
able
to
minister
vertue
&
vigor
,
and
refreshing
unto
it
in
the
most
blustering
,
blasting
and
nipping
times
that
can
If
a
tree
that
is
planted
by
the
waters
,
and
spreadeth
out
her
roots
by
the
river
,
shall
not
see
when
heat
commeth
,
but
her
leafe
shal
be
greene
,
and
shall
not
be
carefull
in
the
yeare
of
drought
,
neither
shall
cease
from
yeelding
fruit
:
how
much
more
shall
planted
in
the
house
of
the
Lord
,
and
rooted
in
Christ
,
who
wil
be
in
them
a
well
of
water
springing
to
everlasting
life
.
It
is
said
of
hope
the
daughter
of
faith
,
that
it
entreth
within
the
veile
which
is
above
As
hope
herin
saith
saile
.
Luk
22.
32.
Instruction
in
the
benefit
of
faith
.
See
The
Whole
Armour
of
God
Treat
2.
Part.
6
§
69
,
●0
.
Admirable
is
the
benefit
of
faith
.
It
sheweth
it selfe
in
all
seasons
:
it
serves
for
all
turnes
.
It
cheeres
us
in
prosperity
,
it
revives
us
in
adversity
.
It
ever
keepeth
us
in
a
golden
meane
,
so
as
we
be
not
too
much
puffed
up
with
prosperity
,
nor
too
much
dejected
with
adversitie
.
In
prosperity
it
moveth
us
to
[
d
](A01981-e65820-b)
d
1
Chro.
29.
11
▪
&c.
acknowledge
the
bounty
and
magnificence
of
the
Lord
.
In
adversitie
it
maketh
us
[
e
](A01981-e65830-b)
e
2
Chro.
20.
12
roule
our
eyes
up
to
God
,
and
to
[
f
](A01981-e65840-b)
f
1
Sam.
30.
6.
sustaine
and
comfort
our selves
in
him
:
yea
when
the
clouds
of
crosses
hide
the
brightnesse
of
his
favour
from
us
,
it
maketh
us
[
g
](A01981-e65850-b)
g
Os●
.
6.
1
,
2.
wait
till
those
clouds
be
driven
away
.
[
h
](A01981-e65890-b)
h
Eph.
6.
16.
Take
the
shield
of
faith
:
whereof
having
published
a
large
Treatise
,
it
shal
be
sufficient
here
to
have
pointed
at
them
.
See
more
in
The
Whole
Armour
of
God
.
Treat
.
2.
Part.
6.
§.
16.
&c.
§.
69.
Of
sudden
passion
whereunto
Saints
are
subject
.
PSAL.
CXVI
.
XI
.
I
said
in
my
sudden
feare
,
All
men
are
lyars
.
IIII.
[
*
](A01981-e65990-b)
*
§.
6●
.
SAints
are
subject
to
sudden
passions
.
So
much
in
another
place
acknowledgeth
the
Psalmist
of
himselfe
,
thus
,
[
a
](A01981-e66010-b)
a
Psal.
31.
●●
.
I
said
in
my
haste
I
am
cut
off
,
&c.
[
b
](A01981-e66030-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
very
same
word
is
here
and
there
used
.
It
was
[
c
](A01981-e66050-b)
c
Num.
10.
10.
a
sudden
and
distempered
passion
that
Moses
and
Aaron
manifested
at
the
water
of
Meribah
:
and
[
d
](A01981-e66090-b)
d
1
Sam.
25.
22
David
at
Nabals
churlish
answer
:
and
[
e
](A01981-e66120-b)
e
Ion.
4.
1.
Ionah
at
Gods
mercy
shewed
to
Nineveh
:
and
[
f
](A01981-e66150-b)
f
Luk
9.
54.
Iames
and
Iohn
at
the
Samaritans
refusing
to
receive
Christ
:
and
[
g
](A01981-e66190-b)
g
Acts
15-39
.
Sancti
cum
mente
sint
spirituales
,
adhuc
tamen
isto
corruptibili
corpore
quod
aggravat
animam
rect●
intelliguntur
esse
carnales
.
Aug
cont
Iul.
Pelag
l
6.
c.
11.
Reprehension
of
unjust
reprehenders
.
Paul
and
Barnabas
about
receiving
Iohn
Marke
.
The
flesh
remaineth
in
such
as
have
the
spirit
in
them
.
By
virtue
of
the
Spirits
abode
in
them
they
are
Saints
,
true
Saints
:
but
by
reason
of
the
mixture
of
the
flesh
,
they
are
subject
to
symptomes
,
effects
and
infirmities
of
the
flesh
,
among
which
,
sudden
passions
may
well
be
reckoned
.
For
,
passions
are
like
to
lusty
pampered
horses
,
which
if
they
be
not
held
in
with
the
bridle
of
reason
,
and
curbe
of
discretion
,
will
run
with
a
careere
to
their
owne
and
riders
hazard
.
May
it
not
now
be
thought
a
most
unjust
consure
,
to
judge
all
those
to
be
carnall
,
and
unregenerate
who
speake
in
haste
,
who
bewray
sudden
passions
of
anger
,
of
griefe
,
of
feare
,
of
joy
or
of
any
the
like
?
Saints
having
beene
proved
to
be
subject
to
sudden
passion
,
to
censure
them
for
men
unregenerate
,
who
on
a
sudden
are
in
passion
,
what
is
it
but
to
call
good
evill
,
and
to
make
light
darknesse
,
and
sweet
bitter
?
Surely
these
kinds
of
censures
arise
from
sudden
passions
.
If
these
then
be
infallible
signes
of
an
unregenerate
estate
,
such
censures
are
a
demonstration
that
the
authors
of
them
are
not
regenerate
.
Yea
demonstrations
enough
may
be
made
against
every
one
that
beareth
the
name
of
a
Saint
,
that
he
onely
beareth
the
name
of
a
Saint
,
but
is
no
Saint
.
Thus
shall
all
be
brought
into
the
labyrinth
of
despaire
,
out
of
which
they
cannot
know
how
to
winde
themselves
.
But
learne
to
distinguish
betwixt
infirmity
and
obstinacy
,
and
notwithstanding
the
infirmities
that
in
this
world
thou
art
subject
unto
,
thou
maist
cheerefully
go
on
in
that
course
which
will
the
spirits
of
just
men
made
perfect
,
are
.
Hier.
ad
Demetr
.
de
Virg.
serv.
all
affections
and
passions
,
yet
we
may
moderate
and
rule
them
:
which
if
we
do
not
,
passions
will
soone
waxe
violent
,
and
grow
unto
excesse
,
if
with
prudence
and
diligence
they
be
not
kept
under
.
They
are
like
weeds
,
which
grow
apace
,
if
they
be
suffered
.
They
are
like
beasts
and
birds
,
that
being
naturally
wild
,
if
they
be
not
narrowly
watched
,
kept
in
darke
,
kept
awake
,
kept
from
light
and
sleepe
,
and
taught
to
obey
,
will
ever
be
wild
,
never
tame
.
Experience
of
all
ages
hath
verified
this
adage
(
whereof
[
*
](A01981-e66360-b)
*
§.
4.
before
)
Passions
are
bad
masters
but
good
servants
.
If
they
rule
over
reason
,
they
wil
be
as
Lords
of
misrule
,
outragious
,
disturbers
of
all
order
.
It
wil
be
in
mans
little
polity
,
consisting
of
body
and
soule
,
as
it
was
in
Israel
,
when
there
was
no
King
in
Israel
,
Every
man
did
that
which
was
right
in
his
owne
eyes
:
whence
it
came
to
passe
that
some
Tribes
in
Israel
were
little
better
then
Sodom
.
There
is
more
need
of
meaues
to
weaken
then
to
strengthen
passions
,
to
famish
then
to
cherish
them
,
to
curb
them
in
,
then
to
spurre
them
out
,
and
to
hold
them
backe
,
then
to
give
them
head
.
Though
they
be
in
such
as
are
justified
and
sanctified
,
yet
may
they
not
by
any
meanes
be
justified
,
or
countenanced
as
things
lawfull
.
To
justifie
a
sudden
distempered
passion
,
is
,
to
call
evill
good
,
to
put
darkenesse
for
light
,
and
bitter
for
sweet
,
against
which
a
woe
is
denounced
.
To
countenance
them
,
is
to
make
them
violent
and
irresistible
in
their
rebellion
,
as
Abs●lom
and
Adoniah
Chrys.
Hom.
2
in
Heb
1.
have
need
to
be
as
watchfull
over
passions
,
and
to
keep
them
from
all
occasions
that
may
stirre
them
up
:
for
they
are
soone
stirred
,
and
being
stirred
,
waxe
vehement
and
violent
.
Yet
I
will
not
deny
but
that
passions
may
have
their
use
and
commodity
,
if
there
be
a
very
watchfull
heed
had
over
them
.
But
for
instance
of
their
violence
,
if
not
well
watched
,
note
the
next
collection
.
§.
70.
Of
unadvised
speech
arising
from
distempered
pas●ion
.
V.
[
*
](A01981-e66580-b)
*
§.
66.
DIstempered
passion
causeth
unadvised
speech
.
Instance
the
speeches
recorded
in
Scripture
to
come
from
the
distempered
passion
of
those
who
were
mentioned
in
the
former
§
.
As
from
[
a
](A01981-e66600-b)
a
Numb.
20
10
Moses
and
Aaron
,
[
b
](A01981-e66630-b)
b
1
Sam.
25
▪
22
David
,
[
c
](A01981-e66650-b)
c
Ion.
4
1.
Ionah
,
[
d
](A01981-e66670-b)
d
Luk.
9.
54.
Iames
and
Iohn
,
and
others
.
[
e
](A01981-e66700-b)
e
Psal
106.
33.
Of
him
that
was
provoked
in
spirit
,
it
is
said
,
that
he
spake
unadvisedly
with
his
lips
.
[
f
](A01981-e66740-b)
f
Mat.
12.
34.
Out
of
the
abundance
of
the
heart
the
mouth
speaketh
.
For
the
tongue
is
a
most
ready
interpreter
of
a
mans
inward
temper
.
The
mouth
is
the
doore
of
the
soule
.
If
the
fire
of
passion
be
once
kindled
therein
,
the
flame
thereof
will
soone
breake
out
at
the
mouth
.
The
consideration
hereof
addeth
weight
to
the
admonition
given
in
the
formers
§
for
watching
over
our
passions
:
in
that
the
evill
arising
from
thence
is
not
onely
inward
,
such
as
may
be
kept
close
within
the
bowels
and
breast
of
a
man
:
but
also
outward
,
such
as
will
breake
forth
in
words
especially
,
to
the
offence
of
others
,
and
to
the
greater
disgrace
of
Words
are
but
wind
.
Let
the
violence
of
wind
in
a
mans
head
,
stomach
,
belly
,
veines
,
guts
,
or
other
parts
of
his
body
,
yea
and
in
the
open
aire
,
on
sea
and
land
be
considered
,
and
it
wil
be
found
,
that
enough
is
said
of
words
when
they
are
said
to
be
wind
.
[
g
](A01981-e66790-b)
g
Iam.
●
.
●
,
&c.
Saint
Iames
,
in
regard
of
the
violence
of
the
tongue
,
resembleth
it
to
other
very
strong
and
forceable
things
,
as
to
the
bit
of
a
bridle
,
whereby
the
rider
maketh
it
setteth
on
fire
the
course
of
nature
,
and
it
is
set
on
fire
of
hell
.
Yea
he
maketh
it
more
fierce
then
the
wild
beasts
.
For
every
kind
of
beasts
,
and
of
birds
,
and
of
serpents
,
and
things
in
the
sea
,
is
tamed
,
and
hath
beene
tamed
of
mankind
:
But
the
tongue
can
no
man
tame
,
it
is
an
unruly
evill
,
full
of
deadly
poison
.
What
Orator
could
more
lively
have
set
out
the
violence
of
so
little
a
member
then
the
Apostle
hath
done
?
No
marvell
now
that
where
a
man
hath
two
eyes
,
two
eares
,
two
nostrills
,
two
arms
,
two
hands
,
&
many
other
members
double
,
he
hath
but
one
tongue
(
one
being
enough
,
if
not
too
much
to
rule
)
and
that
the
fabrick
of
that
one
tongue
is
so
ordered
by
nature
,
or
rather
by
the
God
of
nature
,
as
it
is
:
that
it
should
be
placed
in
the
highest
part
of
the
body
,
the
head
,
as
in
a
castle
on
an
hill
,
and
be
there
bound
with
the
roots
of
it
as
with
strong
bars
,
and
kept
within
the
two
leav'd
gate
of
the
lips
,
and
the
percullis
of
the
teeth
:
notwithstanding
all
which
,
strait
charge
is
given
[
h
](A01981-e66880-b)
h
Psal.
34
12.
13
to
him
that
desireth
life
,
and
loveth
many
daies
that
he
may
see
good
,
to
keepe
his
tongue
.
For
,
[
i
](A01981-e66900-b)
i
Pro
●8
.
21.
Death
and
life
are
in
the
power
of
the
tongue
.
And
[
k
](A01981-e66920-b)
k
—
21.
23.
who
so
keepeth
his
mouth
and
his
tongue
,
keepeth
his
soule
from
troubles
:
and
the
Psalmist
well
knowing
that
he
of
himselfe
was
not
able
to
rule
that
unruly
evill
,
thus
prayeth
to
God
,
[
l
](A01981-e66960-b)
l
Psal.
141.
3.
Set
a
watch
,
O
Lord
,
before
my
mouth
,
and
keepe
the
doore
of
my
lips
.
Seeing
passion
openeth
the
gate
,
pulleth
up
the
percullis
,
and
maketh
a
passage
for
this
wild
beast
,
and
not
only
so
,
but
stirreth
up
the
rage
of
it
,
and
sharpneth
the
deadly
point
of
it
,
surely
this
one
effect
is
motive
sufficient
to
make
men
doe
what
possibly
they
can
to
moderate
passion
.
For
the
Aug
Enar.
in
Psal.
83.
tongue
is
as
slippery
as
an
●ele
.
It
being
placed
in
moisture
,
it
must
needs
soone
slip
.
Hereby
take
notice
of
the
corruption
of
man
in
soule
and
body
.
As
the
eyes
and
eares
are
windowes
to
let
in
corruption
into
the
soule
:
so
the
mouth
is
a
doore
to
let
it
out
,
whereby
it
comes
to
be
the
more
infectious
to
the
damage
of
others
.
For
,
evill
words
corrupt
good
manners
in
our selves
and
others
.
Thus
the
tongue
that
is
the
pen
of
a
ready
Chrys.
ad
Pop.
Hom.
4.
writer
in
one
,
is
a
sword
in
another
:
not
in
its
owne
nature
,
but
by
the
different
use
of
it
.
For
,
the
nature
of
this
and
that
mans
tongue
is
the
same
:
but
the
use
is
not
the
same
.
Which
should
make
us
the
more
watchful
over
our
tongue
.
§.
71.
Of
Saints
questioning
Gods
promises
in
distresse
.
VI.
[
*
](A01981-e67080-b)
*
§.
66.
EXtremity
of
distresse
maketh
Saints
account
promises
of
release
to
be
vaine
.
Which
that
worthy
Saint
did
,
[
a
](A01981-e67100-b)
a
1
Sam.
27.
1.
who
said
in
his
heart
,
I
shall
now
perish
one
day
by
the
hand
of
Saul
:
and
againe
speaking
to
God
,
[
b
](A01981-e67130-b)
b
Psal.
31.
22.
I
am
cut
off
from
before
thine
eyes
.
After
that
God
had
promised
to
Abraham
that
he
would
[
c
](A01981-e67160-b)
c
Gen.
12.
2.
Make
of
him
a
great
nation
,
and
[
d
](A01981-e67180-b)
d
—
13.
16.
make
his
s●ed
as
the
dust
of
the
earth
,
he
and
his
wife
being
both
old
,
he
thus
said
,
[
e
](A01981-e67200-b)
e
—
15.
2.
Lord
God
,
what
wilt
thou
give
me
seeing
I
goe
childlesse
?
Did
not
this
speech
shew
that
he
accounted
Gods
promise
to
be
vaine
?
Yea
and
this
speech
also
of
Moses
,
[
f
](A01981-e67220-b)
f
Num.
11.
14
,
15.
I
am
not
able
to
beare
all
this
people
alone
,
because
it
is
too
heavy
for
me
.
And
if
thou
deale
thus
with
me
,
kill
me
,
I
pray
thee
,
out
of
hand
.
And
this
,
[
g
](A01981-e67240-b)
g
—
12.
Shall
the
flocke
and
the
heards
be
slaine
for
them
to
suffice
them
?
Or
shall
all
the
fish
of
the
sea
be
gathered
together
to
suffice
them
?
[
h
](A01981-e67250-b)
h
Luk.
24.
11
,
25.
Dicitur
infirmitas
,
non
esse
solidatum
in
side
,
simpliciter
neque
pers●●tum
esse
.
Chrys.
Hom.
28.
in
2
Cor.
13
Did
not
Christs
Disciples
,
and
others
that
believed
in
him
,
account
the
promises
of
his
resurrection
to
be
vaine
?
Too
evident
fruits
of
the
great
weakenesse
of
those
worthy
Saints
were
these
.
For
,
not
to
be
stedfast
in
faith
,
is
a
great
weaknesse
.
Afflictions
do
oft
so
stirre
the
corrupt
humour
of
the
flesh
which
is
in
every
Saint
,
as
it
sendeth
up
such
abundance
of
vapours
of
infidelity
,
as
they
cause
a
great
mist
to
spread
it selfe
before
the
eyes
of
mens
understanding
,
so
as
they
cannot
clearely
see
the
light
of
Gods
promises
,
whereby
they
are
brought
to
make
question
of
the
truth
thereof
:
even
as
children
and
fooles
doe
thinke
there
is
no
light
in
the
Sun
when
a
thicke
cloud
hath
overspread
the
face
of
the
skie
,
and
hindereth
the
beames
of
the
Sun
from
shining
on
the
earth
.
The
best
many
times
,
thorow
the
violence
of
temptations
,
in
the
things
of
God
shew
themselves
as
children
and
fooles
.
[
i
](A01981-e67310-b)
i
Heb.
4.
1.
seare
lest
a
promise
being
left
us
of
entring
into
his
rest
,
any
of
us
seeme
to
come
short
of
it
.
Before
the
time
of
triall
come
,
let
us
pray
,
[
k
](A01981-e67330-b)
k
Luk.
22.
32.
as
Christ
did
for
Peter
,
that
our
saith
faile
not
:
and
,
according
to
the
[
l
](A01981-e67370-b)
l
2
Cor.
12.
9.
promise
made
to
Paul
,
that
Gods
grace
may
be
sufficient
for
us
:
and
that
[
m
](A01981-e67410-b)
m
1
Cor.
10.
13.
the
Lord
would
not
suffer
us
to
be
tempted
above
that
we
are
able
Above
all
take
we
heed
of
presumptuous
selfe-conceipt
,
that
we
be
not
like
him
,
who
in
too
much
confidence
of
his
owne
strength
said
to
Christ
,
[
n
](A01981-e67440-b)
n
Mat.
26.
33.
Though
all
men
should
be
offended
because
of
thee
,
yet
will
I
never
be
offended
:
and
againe
,
[
o
](A01981-e67460-b)
o
—
35.
Though
I
should
die
with
thee
,
yet
will
I
not
denie
thee
.
A
worthy
profession
and
resolution
this
was
,
if
it
had
not
beene
uttered
upon
too
great
a
confidence
of
his
owne
ability
to
stand
,
and
withstand
all
temptations
.
But
it
being
uttered
on
presumption
of
his
owne
strength
,
the
issue
thereof
was
most
wofull
.
Nothing
more
provokes
God
to
leave
men
to
themselves
,
and
to
suffer
Satan
to
prevaile
against
them
,
then
an
high
conceipt
of
themselves
.
It
is
most
meet
that
such
should
know
their
owne
weakenesse
.
But
nothing
can
give
to
man
a
more
evident
demonstration
of
his
frailty
and
weaknesse
,
then
his
slips
and
falls
when
he
is
brought
to
the
triall
.
This
will
make
him
say
,
[
p
](A01981-e67480-b)
p
Iob
40.
4.
Behold
I
am
vile
;
what
shall
I
answer
thee
?
[
q
](A01981-e67500-b)
q
—
42
,
6.
I
abhorre
my selfe
,
I
repent
in
dust
and
ashes
.
§.
72.
Of
Saints
reverend
esteeme
of
God
in
their
greatest
straits
.
VII
.
[
*
](A01981-e67560-b)
*
§.
66.
SAints
in
their
disturbed
passion
beare
a
reverend
respect
to
God
.
So
did
they
who
said
to
God
,
[
a
](A01981-e67580-b)
a
Ier.
12.
1.
Righteous
art
thou
,
O
Lord
,
when
I
plead
with
thee
,
&c.
[
b
](A01981-e67600-b)
b
Iob
40.
5.
I
will
lay
my
hand
upon
my
mouth
.
Once
have
I
spoken
,
but
I
will
not
answer
:
yea
twice
,
but
I
will
proceed
no
further
.
And
he
who
said
of
God
,
[
c
](A01981-e67620-b)
c
Rom.
11.
33.
How
unsearchable
are
his
judgements
,
and
his
waies
past
finding
out
:
And
thereupon
made
this
inference
,
[
d
](A01981-e67650-b)
d
—
9.
10.
O
man
,
who
art
thou
that
repliest
against
God
?
Though
the
Apostle
were
not
disturbed
in
his
passion
when
he
uttered
these
speeches
,
yet
the
occasion
which
made
him
utter
them
was
such
,
as
did
amaze
many
:
But
his
respect
to
God
made
him
admire
and
adore
that
which
others
excepted
against
.
2
The
spirit
never
wholly
leaveth
the
Saints
.
Though
the
weaknesse
of
the
flesh
be
very
great
,
yet
will
the
spirit
keepe
them
from
falling
from
their
God
.
[
e
](A01981-e67710-b)
e
Mat
26.
41.
The
spirit
is
ready
when
the
flesh
is
weake
.
Yea
[
f
](A01981-e67730-b)
f
Gal.
5.
17.
The
spirit
lusteth
against
the
flesh
,
and
restraineth
it
from
fulfilling
the
lusts
thereof
.
So
as
when
the
flesh
would
rise
against
God
,
the
spirit
keepeth
Dehortation
from
undue
thoughts
of
God
.
Quisquis
Deum
cogitat
pie
caueat
quantum
potest
aliquid
de
Deo
sentire
quod
non
sit
.
Aug
de
Trin.
l.
5.
c.
1.
it
downe
.
Let
us
therefore
,
as
many
as
be
perfect
,
be
thus
minded
.
Let
us
testifie
our
high
esteeme
of
the
Lord
,
our
reverend
respect
towards
him
,
by
not
daring
to
entertaine
a
thought
,
or
to
suffer
a
word
to
slip
out
of
our
mouth
▪
which
may
any
way
be
derogatory
to
any
of
his
excellencies
:
or
to
think
any
thing
of
him
otherwise
then
indeed
he
is
.
Wilt
thou
condemne
him
that
is
most
just
?
Is
it
fit
to
say
to
a
King
,
Thou
art
wicked
?
Or
to
Princes
,
ye
are
ungodly
?
How
much
lesse
to
him
that
accepteth
not
the
persons
of
Princes
,
nor
regardeth
the
rich
more
then
the
poore
,
(
Iob
34.
17
,
&c.
)
To
admire
and
adore
the
unsearchable
waies
of
the
Almighty
,
may
well
beseeme
sonnes
of
men
.
But
to
thinke
a
thought
,
or
to
utter
a
word
that
may
lay
any
blame
upon
them
,
is
sensuall
and
diabolicall
.
§.
73.
Of
blaming
men
unjustly
.
VIII
.
[
*
](A01981-e67890-b)
*
§.
66.
MEn
must
not
unjustly
be
blamed
.
God
made
an
expresse
law
against
it
,
and
said
,
[
a
](A01981-e67910-b)
a
Exo.
20.
16.
Thou
shalt
not
beare
false
witnesse
against
thy
neighbour
.
[
b
](A01981-e67930-b)
b
—
23.
1.
Pro.
24.
28.
Mat.
7.
1.
Tit.
3.
2.
Many
like
prohibitions
are
in
the
word
.
Though
the
wrong
be
done
to
man
,
yet
the
fact
is
[
c
](A01981-e67940-b)
c
Pro.
6
16
,
19
abominable
to
God
:
who
to
restraine
men
from
it
,
hath
enacted
severe
[
d
](A01981-e67960-b)
d
Deut.
19.
19.
lawes
against
such
as
transgresse
therein
.
Yea
they
are
accounted
unworthy
to
[
e
](A01981-e67980-b)
e
Psal.
15
3.
dwell
in
Gods
holy
hill
.
The
wrong
which
by
unjust
accusing
and
blaming
of
men
is
done
,
is
one
of
the
greatest
wrongs
that
can
be
done
against
man
,
because
thereby
that
which
of
all
other
things
is
the
most
precious
to
man
,
his
good-name
,
is
impeached
.
In
which
respect
this
sin
,
though
it
be
a
direct
wrong
against
man
,
is
stiled
[
g
](A01981-e68020-b)
g
Eph.
4.
31.
Col.
3.
8.
blasphemy
:
and
they
who
speake
evill
of
men
unjustly
,
are
said
to
[
h
](A01981-e68040-b)
h
Tit.
3.
2.
1
Pet
4.
4.
2
Pet.
2.
10.
blaspheme
them
:
which
is
,
according
to
the
notation
of
the
Greeke
word
,
to
[
i
](A01981-e68060-b)
i
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
samam
ladere
.
hurt
a
mans
same
:
or
otherwise
,
to
[
k
](A01981-e68090-b)
k
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
impo●ere
r●moribus
.
assault
one
with
tales
,
to
gawle
and
vexe
him
with
rumours
and
reports
.
Not
without
cause
therefore
hath
the
Holy
Ghost
resembled
the
tongues
of
such
men
to
[
l
](A01981-e68120-b)
l
Psal.
140
3.
the
tongue
of
a
Serpent
,
which
is
very
poisonous
:
to
[
m
](A01981-e68140-b)
m
—
▪
52.
2.
a
rasor
,
which
is
very
sharpe
:
and
to
[
n
](A01981-e68160-b)
n
—
57.
4.
a
sharpe
sword
,
that
pierceth
deepe
:
their
teeth
to
speares
and
arrowes
,
which
are
mortall
instruments
:
their
throat
to
[
o
](A01981-e68190-b)
o
—
5.
9.
an
open
sepulchre
,
that
devoureth
much
:
and
their
words
to
[
p
](A01981-e68210-b)
p
—
140.
3.
the
poison
of
adders
,
which
is
a
most
venimous
and
pestilent
poison
.
[
q
](A01981-e68250-b)
q
Iam.
3
9.
With
the
tongue
we
blesse
God
.
Shall
we
therewith
blaspheme
men
who
are
made
after
the
similitude
of
God
?
Shall
there
proceed
out
of
the
same
mouth
blessing
and
cursing
?
My
brethren
,
these
things
ought
not
to
be
so
.
As
we
make
conscience
of
dishonouring
God
by
improus
,
and
prophane
speeches
directly
uttered
against
his
divine
Majesty
,
so
let
us
take
heed
of
collaterall
blasphemy
against
such
as
beare
his
image
.
He
that
said
Thou
shalt
not
take
the
name
of
the
Lord
thy
God
in
vaine
,
said
also
,
Thou
shalt
not
beare
false
witnesse
against
thy
neighbour
.
Now
if
thou
blaspheme
not
the
name
of
God
,
yet
if
thou
belie
thy
brother
,
thou
art
become
a
transgressor
of
the
law
.
Let
therefore
that
reverend
respect
which
thou
bearest
to
the
name
of
God
,
worke
in
thee
a
due
respect
to
the
name
of
man
,
that
thou
do
no
wrong
thereto
.
§.
74.
Of
censuring
all
alike
.
IX
.
[
*
](A01981-e68350-b)
*
§.
66.
PAssion
makes
men
judge
all
alike
.
True
it
is
that
by
reason
of
that
naturall
corruption
which
hath
infected
all
mankind
,
all
are
alike
.
[
a
](A01981-e68370-b)
a
Rom
3.
22
,
23
There
is
no
difference
.
For
all
have
sinned
,
and
come
short
of
the
glory
of
God
.
Thus
[
b
](A01981-e68390-b)
b
Psal.
14.
3.
Rom.
3.
10.
a
Prophet
,
and
an
Apostle
also
,
not
in
passion
,
but
by
immediate
instinct
of
the
Spirit
,
said
,
There
is
none
righteous
,
no
not
one
.
Yea
,
in
this
sense
[
c
](A01981-e68410-b)
c
—
4.
the
Apostle
useth
the
very
words
,
that
are
here
used
,
Every
man
is
a
lyar
,
and
yet
no
man
unjustly
blamed
.
But
to
judge
such
as
have
the
Spirit
of
God
in
them
,
and
are
in
what
they
speake
guided
by
the
Spirit
of
God
,
yea
and
bring
their
message
from
God
,
to
judge
them
to
be
as
naturall
unregenerate
men
are
,
lyars
,
this
is
a
most
unjust
imputation
.
Yet
thus
did
passion
make
this
Prophet
judge
the
Prophets
of
the
Lord
that
came
to
him
in
the
name
of
the
Lord
,
with
the
word
of
the
Lord
,
to
be
.
Both
passion
and
hardnesse
of
heart
made
[
d
](A01981-e68440-b)
d
Exo.
7.
11.
Pharaoh
judge
Moses
and
Aaron
to
be
like
to
the
sorcerers
and
magicians
of
Egypt
.
So
did
[
e
](A01981-e68490-b)
e
2
King
.
19.
11
Sennacherib
judge
Hezekiah
and
his
people
,
and
kingdome
to
be
no
better
then
the
Kings
,
people
and
kingdomes
of
other
nations
.
[
f
](A01981-e68520-b)
f
Ier.
5.
31.
Lam.
2.
14.
Zac.
13.
4.
Mic.
3.
5.
It
is
oft
noted
of
the
Iewes
,
that
they
gave
no
more
heed
to
such
faithfull
Prophets
as
the
Lord
sent
,
then
to
such
false
Prophets
as
ran
of
themselves
,
and
were
not
sent
:
who
spake
a
vision
of
their
owne
heart
,
and
not
out
of
the
mouth
of
the
Lord
.
Yea
many
times
[
g
](A01981-e68540-b)
g
1
King
.
22.
8.
Ier.
18.
18.
—
37.
19
▪
Passion
like
coloured
glasse
.
more
credit
was
given
to
such
false
Prophets
,
then
to
true
ones
.
Passion
in
the
soule
is
as
colour
in
glasse
.
Now
by
experience
we
know
,
that
what
a
man
looketh
upon
thorow
coloured
glasse
,
appeares
to
him
to
be
of
the
same
colour
that
the
glasse
is
of
,
though
it
be
in
truth
of
another
colour
.
All
objects
are
presented
thorow
such
a
glasse
in
one
and
the
same
colour
.
So
to
a
man
in
passion
all
men
seeme
alike
:
all
lyars
,
all
deceitfull
,
all
unjust
,
all
unmercifull
,
all
as
one
.
Hence
these
or
such
like
speeches
oft
come
from
them
.
I
will
believe
no
man
.
I
will
trust
no
man
.
No
man
will
deale
faithfully
with
me
.
None
can
do
me
any
good
.
It
is
on
this
ground
very
requisite
that
men
in
passion
,
or
overwhelmed
with
affliction
learne
to
suspect
themselves
,
and
to
suppose
that
they
may
be
deceived
.
We
use
thus
to
perswade
men
that
by
sicknesse
are
distempered
in
their
taste
,
and
cannot
discerne
any
difference
betwixt
meats
,
but
loath
all
alike
,
to
believe
others
that
have
both
good
understanding
of
what
is
wholsome
and
hurtfull
,
and
also
a
taste
well
tempered
,
and
accordingly
against
their
owne
distempered
humour
to
take
and
eate
that
which
those
others
doe
offer
unto
them
for
their
good
.
Many
that
in
passion
have
Cypr.
Epist
l
▪
1.
ep
3.
Setled
passion
blame
worthy
had
a
very
ill
opinion
of
their
best
friends
,
and
beene
moved
to
inveigh
against
them
most
bitterly
,
when
the
passion
hath
been
over
,
have
been
very
sorie
for
that
wrong
they
did
,
and
much
repented
the
same
.
If
such
would
have
suspected
themselves
,
they
might
have
prevented
that
occasion
of
after-repentance
.
It
is
a
kind
of
madnesse
not
to
thinke
and
know
that
lies
cannot
long
deceive
:
and
that
it
is
night
while
the
day
shineth
out
.
Knowledge
of
truth
doth
as
evidently
discover
a
lie
,
as
the
Sun
dispells
darknesse
.
If
such
generall
censures
proceeding
from
men
in
passion
be
blame-worthy
(
for
here
the
Prophet
acknowledgeth
it
so
to
be
)
what
are
they
when
they
come
from
men
in
cold
bloud
(
as
we
speake
)
when
there
is
no
affliction
to
vexe
and
grievethem
,
no
occasion
to
anger
them
,
no
great
cause
to
stir
up
any
passion
in
them
,
except
a
malevolent
humor
in
themselves
?
Too
too
frequent
are
such
censures
,
and
that
most
commonly
when
such
as
by
function
,
profession
,
or
any
other
like
relation
have
dependance
on
God
.
Thus
if
some
Ministers
be
observed
to
be
proud
,
covetous
,
licentious
,
or
otherwise
vicions
,
a
generall
imputation
shal
be
laid
upon
all
,
All
Ministers
are
thus
and
thus
.
So
on
like
grounds
,
All
professors
are
hypocrites
,
All
frequenters
of
sermons
are
busie-bodies
.
All
that
make
conscience
of
swearing
are
lyars
,
&c.
Thus
in
other
cases
,
All
Tradesmen
are
cousoners
.
All
citizens
are
usurers
.
All
Physitians
are
hard-hearted
.
All
Lawyers
are
unconscionable
.
All
officers
are
bribers
.
All
Patrons
are
simoniacall
.
All
courtiers
are
proud
.
All
Scholars
are
vaine
glorious
All
husbands
are
slaves
.
All
wives
wil
be
masters
.
All
servants
are
idle
.
Yea
it
is
usuall
thus
to
impeach
all
of
a
nation
:
as
,
All
Spaniards
are
proud
.
All
Italians
are
Machevillians
.
All
French-men
are
false-hearted
.
All
Dutch-men
are
drunkards
.
All
Scotch-men
are
treacherous
▪
All
English-men
are
fantasticall
.
Such
generall
censures
cannot
be
but
unjust
censures
:
and
yet
too
too
frequent
they
are
.
§.
75.
Of
the
mixture
of
faith
and
feare
.
X.
[
*
](A01981-e68690-b)
*
§.
66.
FAith
and
feare
may
be
mixed
together
.
After
[
a
](A01981-e68710-b)
a
Gen.
●5
.
6.
Abraham
had
so
believed
as
his
faith
was
counted
to
him
for
righteousnesse
,
he
said
,
[
b
](A01981-e68740-b)
b
—
20.
11.
They
will
slay
me
for
my
wives
sake
,
which
argued
much
feare
.
Of
faithfull
Iacob
it
is
said
,
[
c
](A01981-e68770-b)
c
—
3●
.
7.
He
was
greatly
afraid
.
He
that
said
,
[
d
](A01981-e68790-b)
d
Psal.
5●
.
5
,
16
I
will
call
upon
the
Lord
and
he
shall
save
me
(
an
undoubted
evidence
of
faith
)
said
also
in
the
very
same
Psalme
,
Fearefulnesse
and
trembling
are
come
upon
me
,
and
horrour
hath
overwhelmed
me
(
an
apparent
signe
of
feare
.
)
[
e
](A01981-e68820-b)
e
Mat
8.
26.
—
14.
31.
Luk
24.
37.
Oft
doth
Christ
upbraid
feare
even
to
his
beleeving
Disciples
.
Of
Peter
it
is
noted
,
after
that
he
was
endued
with
an
extraordinary
measure
of
faith
and
other
gifts
,
that
[
f
](A01981-e68880-b)
f
Gal.
2.
12.
He
feared
them
which
were
of
the
circumcision
.
[
g
](A01981-e68900-b)
g
1
Cor.
13.
9.
That
which
the
Apostle
saith
of
knowledge
,
is
true
of
faith
,
and
of
all
other
graces
for
the
time
of
this
life
,
We
believe
in
part
.
So
much
as
wanteth
in
man
of
the
perfection
of
faith
,
feare
filleth
up
:
as
aire
filleth
up
so
much
of
a
vessell
as
wanteth
water
or
other
liquor
.
[
h
](A01981-e68920-b)
h
Exo.
17.
8
,
&c.
Feare
to
the
Soule
of
man
is
as
Amalek
to
Israel
:
and
Faith
as
Moses
.
Feare
is
ready
on
all
occasions
to
invade
the
Soule
.
If
Faith
waxe
faint
,
and
let
downe
her
hand
,
Feare
prevailes
.
Yea
[
i
](A01981-e69020-b)
i
2
Sam.
3.
1.
as
the
two
houses
of
David
and
Saul
were
together
in
Israel
,
and
maintained
warre
one
against
the
other
,
so
doe
Feare
and
Faith
in
the
same
soules
.
But
as
Faith
waxeth
stronger
and
stronger
,
Feare
will
waxe
weaker
and
weaker
.
This
mixture
putteth
us
in
mind
of
sundry
duties
,
as
,
1
To
beare
with
the
infirmities
of
Saints
,
Gal.
6.
1.
2
To
be
watchfull
over
our selves
,
Mat.
26.
41.
3
To
beware
of
presumption
,
Mat.
26.
35.
4
To
take
heed
of
grieving
the
Spirit
,
Eph.
4.
30.
5
To
pray
for
increase
of
faith
,
Luk.
17.
5.
6
To
stirre
up
the
gift
of
God
in
us
,
2
Tim.
1.
6.
7
To
check
our selves
for
doubting
,
Psal.
42.
5.
Much
comfort
may
hence
arise
,
to
such
as
mislike
this
Aug
Quaest.
sup.
Ios.
l.
6.
●
ult.
fruit
of
the
weakenesse
of
the
flesh
in
them
,
and
thereupon
use
what
meanes
they
can
,
and
do
their
endeavour
to
cast
off
this
feare
.
If
notwithstanding
their
griefe
for
it
,
and
strife
against
it
,
they
find
themselves
still
subject
thereto
,
let
them
not
thereupon
question
the
truth
of
their
faith
because
of
that
feare
which
appears
to
be
in
them
.
Their
case
in
this
case
is
no
other
then
hath
beene
evidenced
to
be
the
case
of
many
of
Gods
ancient
worthies
.
Such
feare
comming
not
from
malice
,
nor
from
pride
,
or
contempt
of
any
charge
given
unto
them
by
the
Lord
,
but
from
the
infirmity
of
the
flesh
,
God
would
not
impute
it
to
his
people
.
§.
76.
Of
the
interpretation
and
resolution
of
the
twelfth
Verse
.
PSAL.
CXVI
.
XII
.
What
shall
I
render
unto
the
Lord
:
for
all
his
benefits
towards
me
?
HEre
the
Prophet
returneth
to
his
Protestation
:
which
being
generally
manifested
Vers.
9.
I
will
walke
,
&c.
is
here
more
particularly
expressed
.
[
*
](A01981-e69370-b)
*
§.
2.
This
is
set
out
1
By
way
of
Profession
in
relation
to
himselfe
,
I
will
,
&c.
2
By
way
of
Provocation
in
relation
to
others
,
Vers.
19.
Praise
ye
,
&c.
-
His
Profession
is
Propounded
-
His
Profession
is
Repeated
.
In
his
first
propounding
of
it
we
may
note
1
The
Manner
.
Vers.
12.
2
The
Matter
.
Vers.
13.
3
The
Motives
.
Vers.
14
,
15
,
16.
The
Manner
of
expressing
his
profession
is
very
elegant
Of
this
Addubitation
and
kind
of
reasoning
there
be
two
parts
.
2
An
Answer
(
Vers.
13.
)
which
declareth
the
Matter
.
As
the
English
word
(
render
)
so
[
*
](A01981-e69700-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Hebrew
,
importeth
a
kind
of
requitall
.
It
is
attributed
to
God
and
man
:
and
that
in
relation
to
a
good
thing
done
,
and
signifieth
to
reward
:
or
to
an
evill
,
and
signifieth
to
revenge
.
Where
David
saith
of
God
,
[
a
](A01981-e69770-b)
a
Psal
18.
20.
According
to
the
cleannesse
of
my
hands
hath
he
recompenced
me
,
he
useth
[
*
](A01981-e69790-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
this
word
:
and
where
he
prayeth
to
God
for
vengeance
on
the
wicked
,
thus
[
b
](A01981-e69810-b)
b
—
28
▪
4.
Render
to
them
their
desert
.
This
word
is
also
used
,
where
the
brethren
of
Ioseph
say
of
him
,
[
c
](A01981-e69840-b)
c
Gen.
●0
.
15.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
redder
.
do
reddet
.
He
will
certenly
requite
us
all
the
evill
which
we
have
done
unto
him
:
and
where
the
King
of
Israel
giveth
this
charge
for
the
Shunemite
,
[
d
](A01981-e69870-b)
d
2
King
8.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Restore
all
that
was
hers
.
Here
it
is
attributed
to
man
in
relation
to
God
,
but
not
as
importing
any
possibility
of
satisfaction
,
but
onely
a
forwardnesse
to
doe
any
thing
that
might
be
acceptable
to
God
.
The
word
translated
[
*
](A01981-e69910-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
benefits
,
is
derived
of
that
verbe
which
in
the
7th
verse
is
translated
,
[
*
](A01981-e69950-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
dealt
bountifully
.
These
in
relation
to
God
he
stileth
HIS
,
his
benefits
,
to
testifie
his
acknowledgement
of
the
good
things
which
he
had
received
to
come
from
God
:
and
to
be
given
by
him
.
He
addeth
that
generall
particle
ALL
,
to
shew
that
from
that
present
benefit
which
God
had
conferred
upon
him
,
his
heart
was
extended
unto
a
consideration
of
other
favours
which
the
Lord
from
time
to
time
had
done
him
.
towards
me
,
properly
signifieth
Over
or
above
me
.
For
it
commeth
from
a
verbe
that
signifieth
to
ascend
:
and
to
expresse
the
emphasis
thereof
,
some
thus
Trem.
&
Iun.
translate
it
,
All
thy
benefits
go
over
me
.
But
the
preposition
doth
oft
signifie
(
as
our
English
translateth
it
)
towards
me
:
and
it
may
very
fitly
be
so
taken
in
this
place
.
The
former
part
of
the
verse
set
out
interrogatively
by
way
of
question
(
what
shall
I
render
to
the
Lord
?
)
manifesteth
both
an
earnest
desire
to
be
truly
and
thorowly
enformed
of
whatsoever
may
be
acceptable
and
pleasing
to
the
Lord
:
and
also
a
setled
resolution
indeed
to
performe
whatsoever
he
shal
be
informed
of
concerning
that
point
.
The
latter
part
(
all
his
benefits
are
towards
me
)
are
added
as
a
reason
of
his
resolution
.
The
first
particle
(
for
)
is
not
in
the
Originall
.
It
maketh
the
sense
somewhat
doubtfull
.
Some
set
it
downe
as
a
preposition
,
without
any
stop
betwixt
the
former
and
this
part
,
making
but
one
entire
clause
of
all
,
and
setting
the
interrogative
point
in
the
end
of
all
,
thus
,
[
e
](A01981-e70180-b)
e
Genev.
interpr
.
What
shall
I
render
unto
the
Lord
for
all
his
benefits
towards
me
?
Others
make
two
distinct
sentences
,
and
place
the
interrogative
in
the
end
of
the
first
clause
,
thus
,
[
f
](A01981-e70200-b)
f
Trem.
&
Iun.
What
shall
I
render
to
the
Lord
?
all
his
benefits
are
towards
me
.
The
Kings
Translators
set
a
colon
betwixt
the
two
parts
:
which
doth
so
distinguish
them
as
two
sentences
.
This
difference
is
not
great
:
howsoever
the
sentences
be
pointed
,
it
is
evident
that
the
latter
is
added
as
a
reason
of
the
former
.
He
was
inquisitive
what
to
render
to
God
,
because
God
had
beene
beneficiall
to
him
.
A
gratefull
disposition
:
which
is
manifested
,
-
-
By
his
Profession
.
In
the
former
there
is
considerable
1
The
Subject
,
or
matter
enquired
after
.
What
shall
I
render
?
2
The
Object
,
or
person
concerning
whom
the
enquirie
is
made
,
The
Lord
.
The
latter
manifesteth
the
just
occasion
of
the
former
,
His
benefits
:
which
are
set
out
1
By
an
amplification
,
all
2
By
an
application
,
towards
me
.
These
severall
branches
note
out
sundry
properties
of
a
gratefull
mind
.
The
Inquisition
,
(
What
shall
I
,
&c.
)
sheweth
that
I.
Gratefulnesse
makes
men
inquisitive
.
The
thing
enquired
after
being
indefinitely
set
downe
,
(
What
?
)
implieth
that
II.
A
gratefull
mind
is
ready
to
do
any
thing
.
The
person
(
the
Lord
)
for
whose
sake
this
enquiry
is
made
,
declareth
that
III.
True
gratefulnesse
hath
especiall
relation
to
the
Lord
.
The
reason
hereof
being
His
benefits
,
giveth
evidence
that
IIII.
A
right
understanding
of
Gods
benefits
worketh
gratefulnesse
.
The
ample
mention
of
Gods
benefits
in
this
generall
particle
all
,
manifesteth
that
V.
Gratefulnesse
raiseth
the
mind
from
some
favours
to
all
.
The
application
of
these
benefits
to
himself
in
this
phrase
towards
me
giveth
proofe
that
VI.
Sense
of
Gods
kindnesse
to
ones
selfe
doth
most
enlarge
the
heart
to
thankefulnesse
.
The
Prophets
profession
of
Gods
benefits
,
thus
,
All
his
benefits
are
towards
me
,
demonstrateth
that
VII
.
Gratefulnesse
works
acknowledgement
of
kindnesse
.
§.
77.
Of
the
propertie
of
gratefulnesse
to
make
men
inquisitive
.
I.
[
*
](A01981-e70780-b)
*
§.
76.
GRatefulnesse
makes
men
inquisitive
.
All
manner
of
gratefulnesse
whether
to
God
or
man
hath
this
property
.
When
David
thought
on
Ionathans
kindnesse
to
him
,
though
Ionathan
were
dead
,
yet
[
a
](A01981-e70830-b)
a
2
Sam
9.
1.
he
enquireth
whether
any
were
left
of
the
house
of
Saul
,
that
he
might
shew
him
kindnesse
for
Ionathans
sake
.
And
when
he
considered
how
God
had
established
peace
to
his
people
,
first
[
b
](A01981-e70850-b)
b
1
Chro.
13.
2.
he
enquireth
and
consulteth
about
bringing
the
Arke
to
the
Tabernacle
:
and
then
[
c
](A01981-e70880-b)
c
—
17.
1.
adviseth
about
building
a
temple
for
the
Lord
.
Hypocrites
had
learned
this
of
the
upright
:
and
therefore
they
from
teeth
outward
are
inquisitive
,
and
say
,
[
d
](A01981-e70900-b)
d
Mic.
6.
6
,
&c.
Wherewith
shall
I
come
before
the
Lord
?
&c.
In
gratefull
persons
there
is
a
good
and
high
esteeme
of
the
kindnesse
that
is
shewed
to
them
.
With
this
esteeme
the
heart
is
affected
.
True
affection
of
the
heart
is
of
an
hot
temper
:
it
can
no
more
be
suppressed
,
and
kept
within
the
heart
,
then
an
hot
vapour
,
which
the
more
it
is
suppressed
,
the
more
violent
it
waxeth
,
till
it
have
got
vent
.
Such
an
affection
therefore
will
shew
it selfe
.
And
that
it
may
manifest
it selfe
in
the
best
manner
to
the
best
content
of
him
to
whom
they
intend
their
thankfulnesse
,
they
content
not
Hier.
Comment.
in
Mic.
6.
Demonstration
of
a
gratefull
heart
.
themselves
with
that
which
may
first
rise
in
their
minde
,
or
offer
it selfe
to
their
thought
,
but
diligently
enquire
what
may
give
best
content
,
and
what
may
be
most
acceptable
.
Which
they
are
the
rather
moved
to
do
,
because
they
can
do
or
give
nothing
worthy
of
God
,
and
his
kindnesse
to
them
.
By
this
outward
evidence
may
men
give
evidence
of
their
inward
disposition
;
and
make
others
see
how
they
are
affected
with
the
kindnesses
that
are
done
to
them
.
They
who
care
not
to
know
what
may
be
acceptable
to
such
as
do
good
to
them
,
have
assuredly
an
ungratefull
heart
.
How
can
it
be
thought
that
they
would
do
the
things
that
please
,
when
they
care
not
to
know
what
may
please
?
By
this
may
gratefull
subjects
,
people
,
children
,
servants
,
friends
,
and
neighbours
be
knowne
.
Yea
by
this
may
gratefull
subjects
,
people
,
children
and
servants
of
the
great
Lord
of
heaven
and
earth
be
knowne
:
if
,
at
least
,
their
enquiring
after
that
which
may
be
acceptable
to
God
,
come
from
an
upright
and
honest
heart
:
and
from
a
full
and
faithfull
purpose
to
performe
what
they
shal
be
rightly
informed
in
,
and
indeed
to
render
what
they
shall
learne
to
be
acceptable
to
the
Lord
.
good
,
acceptable
,
&
perfect
will
of
God
.
Let
all
such
therefore
as
are
intirely
provoked
to
enquire
after
that
which
may
be
pleasing
to
God
,
by
the
holy
Scriptures
[
m
](A01981-e70990-b)
m
Rom.
12.
2.
prove
,
and
[
n
](A01981-e71010-b)
n
Eph
5.
17.
understand
the
same
.
[
o
](A01981-e71030-b)
o
Ioh.
5.
39.
Search
the
Scriptures
,
(
saith
our
Lord
Christ
)
for
they
are
they
which
testifie
of
me
.
They
testifie
of
him
,
what
he
is
.
They
testifie
of
him
,
what
he
accepteth
,
what
he
approveth
:
in
what
and
by
what
he
accounteth
himselfe
honoured
,
and
sufficiently
recompenced
for
the
kindnesse
he
sheweth
.
§.
78.
Of
a
second
propertie
of
gratefulnesse
to
doe
any
thing
.
II.
[
*
](A01981-e71100-b)
*
§
76.
A
Gratefull
mind
is
ready
to
do
any
thing
.
The
Prophet
doth
not
here
determine
any
set
and
particular
things
which
he
would
be
willing
to
render
,
but
without
limitation
or
exception
of
any
thing
,
saith
indefinitely
,
What
?
What
shall
I
render
?
When
Ahashucrosh
had
heard
out
of
the
Chronicles
what
a
great
good-turne
Mordecai
had
done
him
,
in
revealing
a
dangerous
treason
plotted
against
his
life
,
in
true
desire
of
thankfull
requitall
he
saith
,
[
a
](A01981-e71150-b)
a
Est.
6.
6.
What
shal
be
done
to
the
man
whom
the
King
delighteth
to
honour
?
He
prescribeth
not
any
particular
thing
,
but
enquiteth
wherein
he
may
make
the
best
requitall
:
and
it
appeareth
that
he
did
make
that
enquirie
with
a
true
intent
to
do
any
thing
:
for
though
Haman
thorow
his
ambition
(
supposing
that
the
honour
should
have
beene
done
to
himselfe
)
advised
the
King
to
do
more
then
was
meet
to
be
done
to
a
subject
,
yet
the
King
commanded
all
to
be
done
to
Mordecai
.
Though
David
was
not
permitted
to
build
a
temple
for
the
Lord
,
yet
such
was
his
desire
to
testifie
his
gratefull
mind
to
God
,
as
[
b
](A01981-e71200-b)
b
1
Chro.
29.
2.
he
prepared
what
he
could
,
even
with
all
his
might
,
for
the
building
thereof
.
Zacchous
was
so
ravished
with
that
favour
and
honour
that
Christ
did
him
in
comming
to
his
house
,
as
in
way
of
gratefulnesse
[
c
](A01981-e71230-b)
c
Luk.
19.
8.
He
giveth
halfe
of
his
goods
to
the
poore
,
and
promiseth
to
restore
fourefold
to
all
whom
he
had
wronged
.
Gratefulnesse
so
enamoureth
the
soule
of
a
man
,
as
it
makes
him
thinke
that
he
can
never
doe
enough
,
and
therefore
he
is
ready
to
do
any
thing
that
he
may
and
can
do
.
It
will
not
suffer
a
man
to
hold
any
thing
too
deare
for
him
,
on
whom
his
thankfull
mind
is
set
:
especially
when
such
a
mind
is
set
on
God
,
who
every
way
infinitely
surpasseth
us
,
who
is
so
absolutely
perfect
in
himselfe
,
as
he
needeth
nothing
that
we
Behold
here
the
most
ready
way
that
possibly
can
be
prescribed
to
bring
men
to
endeavour
with
the
uttermost
of
their
power
in
all
things
to
please
the
Lord
.
Worke
in
them
such
an
apprehension
,
a
sense
of
Gods
kindnesse
to
them
,
as
their
hearts
may
be
stirred
up
to
thankfulnesse
:
Then
nor
hope
of
reward
,
nor
fear
of
revenge
can
so
incite
,
or
quicken
them
up
to
any
duty
,
as
their
owne
gratefull
disposition
.
An
ingenuous
and
generous
mind
(
as
every
gratefull
mind
is
)
will
do
much
more
in
thankfulnes
for
a
kindnesse
done
,
then
in
expectation
of
a
kindnesse
to
come
.
Perswade
men
therefore
of
the
goodnesse
and
kindnesse
that
God
hath
done
for
them
,
as
you
desire
that
they
should
be
willing
,
ready
and
forward
to
do
any
duty
to
God
.
§.
79.
Of
a
third
property
of
right
thanksgiving
,
to
render
it
to
God
.
III.
[
*
](A01981-e71330-b)
*
§.
76.
Semper
habendae
gratia
,
&
nemini
alteri
nisi
sold
Deo
.
Chrys.
Hom
2.
in
1
Cor.
1.
TRue
gratefulnesse
hath
especiall
relation
to
the
Lord
.
A
man
that
is
well
instructed
in
the
right
forme
and
due
manner
of
thanksgiving
will
especially
returne
all
thanks
to
God
,
whether
it
be
for
such
benefits
as
come
immediately
from
himselfe
,
as
all
those
extraordinary
benefits
,
whereof
any
that
tooke
due
notice
,
might
say
,
This
is
the
finger
of
God
,
or
,
This
is
the
Lords
doing
,
and
it
is
marvellous
in
our
eyes
.
(
For
such
as
these
,
[
a
](A01981-e71380-b)
a
Exod
15.
1.
Moses
and
the
men
of
Israel
,
[
b
](A01981-e71400-b)
b
—
20.
Miriam
and
the
women
of
Israel
gave
solemne
thanks
to
God
)
or
those
ordinary
benefits
to
the
conferring
whereof
man
addeth
no
helpe
(
as
the
shining
of
the
Sun
,
the
courses
of
the
moone
,
the
former
and
latter
raine
,
the
bounds
set
to
the
sea
,
the
sweet
springs
and
rivers
of
water
passing
thorow
the
earth
,
and
many
other
such
as
are
reckoned
up
in
the
104
Psalme
,
for
which
praise
is
there
given
to
God
)
or
for
such
benefits
as
are
conferred
upon
vs
by
the
ministry
of
man
.
Thus
Melchisedech
blessed
God
for
Totum
superna
gratia
tribuamus
.
Chrys.
Hom
21
in
Gen.
5.
Psal.
148.
Eph
5.
20.
of
man
,
but
affirmatively
of
God
saith
,
Not
unto
vs
,
O
Lord
,
not
unto
us
,
but
unto
thy
name
give
glory
.
If
ye
wel
observe
the
precepts
of
Scripture
for
performing
this
duty
of
thanksgiuing
,
ye
shal
find
this
obiect
,
the
Lord
either
plainly
expressed
,
or
necessarily
vnderstood
.
How
frequent
are
these
phrases
▪
Praise
the
Lord
:
Giue
thankes
to
God
.
Yea
to
demonstrate
that
God
is
the
proper
obiect
of
praise
,
these
words
,
Praise
ye
the
Lords
,
are
so
compounded
together
,
as
they
The
whole
armour
of
God
.
Treat
3.
Part.
2.
§
60
,
61.
All
manner
of
benefits
do
originally
come
from
God
.
If
we
receive
any
mediately
by
the
ministry
of
man
,
or
of
any
other
creature
,
they
are
therein
the
instruments
and
hands
of
God
whereby
he
reacheth
out
unto
vs
,
&
conferreth
upon
vs
,
his
benefits
.
The
benefits
which
we
receive
from
a
wise
King
,
iust
magistrates
,
faithfull
ministers
,
conscionable
lawyers
,
skilfull
physitians
,
honest
tradesmen
,
industrious
husbandmen
,
or
which
any
receive
from
good
husbands
or
wives
,
provident
parents
,
mercifull
masters
,
diligent
and
trustie
servants
,
or
any
other
persons
,
are
Gods
benefits
.
It
is
therefore
most
due
that
we
enquire
what
may
be
rendred
to
the
Lord
for
them
.
Learne
we
hereby
in
all
manner
of
benefits
to
roule
up
our
What
shall
I
render
to
the
Lord
?
To
render
any
thing
to
the
creature
and
nothing
to
the
Creator
,
is
to
neglect
the
principall
doner
;
yea
to
thinke
more
highly
of
the
servant
then
of
the
master
,
of
man
then
of
God
,
which
is
no
better
then
idolatry
.
When
therefore
thou
hast
a
thought
of
rendring
,
enquire
what
thou
mayst
render
to
God
,
what
may
be
pleasing
and
acceptable
to
him
:
for
which
we
had
a
direction
[
*
](A01981-e71730-b)
*
§.
77
,
78.
●
before
.
§.
80.
Of
the
consideration
of
Gods
benefits
▪
working
gratefulnesse
.
IIII.
[
*
](A01981-e71780-b)
*
§.
76.
A
Right
understanding
of
Gods
benefits
workes
gratefulnesse
.
On
this
ground
that
[
a
](A01981-e71800-b)
a
Psal.
139.
14.
the
Psalmists
soule
did
right
well
know
Gods
workes
,
he
maketh
this
inference
,
I
will
praise
thee
.
When
[
b
](A01981-e71830-b)
b
—
106.
1●
,
the
Israelites
had
such
[
c
](A01981-e71850-b)
c
—
100.
3
,
4.
evidence
of
Gods
prouidence
over
them
,
as
they
beleeved
his
words
,
then
they
sang
his
prayse
.
To
induce
men
to
be
thankefull
unto
God
,
and
to
blesse
his
name
,
the
Psalmist
aduiseth
men
to
take
notice
of
the
kindnesses
of
God
towards
them
.
Hereby
is
man
convinced
of
the
equity
of
the
duty
;
which
is
an
especiall
meanes
to
work
upon
the
conscience
,
and
provoke
him
to
performe
that
which
in
his
iudgement
he
seeth
to
be
most
iust
and
meet
that
it
should
be
performed
.
[
d
](A01981-e71920-b)
d
Isa.
1.
3.
Israel
doth
not
know
,
my
people
doth
not
consider
.
And
when
the
Psalmist
speaketh
of
their
like
ingratitude
,
he
rendreth
this
reason
,
[
e
](A01981-e71940-b)
e
Psal.
106.
21.
They
sorgat
God
their
Sauiour
,
which
had
done
great
things
in
Aegypt
.
Where
there
is
no
knowledge
of
a
benefit
there
can
be
no
good
esteeme
thereof
.
What
is
not
esteemed
can
not
be
affected
.
No
man
will
enquire
what
hee
may
render
for
that
which
he
affects
not
.
Againe
that
which
is
forgotten
is
as
not
knowne
,
as
not
esteemed
,
as
not
affected
.
They
therefore
To
preuent
this
crime
of
ingratitude
,
(
a
crime
most
odious
to
God
and
man
)
1.
Be
diligent
in
obseruing
Gods
benefits
.
Psal.
85.
8.
2.
Oft
and
seriously
meditate
thereon
,
that
they
may
not
slip
out
of
thy
mind
and
memory
.
Psal.
77.
11
,
12.
3.
Speake
of
them
to
others
:
as
he
that
said
,
Come
,
heare
all
yee
that
feare
God
,
and
I
will
declare
what
he
hath
done
for
my
soule
.
Psal.
66.
16.
This
is
the
way
to
make
thee
see
and
say
,
Gods
benefits
are
towards
mee
,
and
thereupon
in
testimonie
of
gratefulnesse
heartily
to
enquire
,
what
shall
I
render
to
the
Lord
?
§.
81.
Of
a
fourth
property
of
gratitude
,
by
one
kindnesse
to
be
put
in
mind
of
many
.
V.
[
*
](A01981-e72110-b)
*
§.
76.
GRatefulnesse
raiseth
the
mind
from
some
favours
to
all
.
This
generall
particle
,
all
,
is
not
so
strictly
to
be
taken
as
if
no
favour
or
benefit
were
to
be
left
out
:
for
so
many
are
the
benefits
which
God
from
time
to
time
doth
bestow
upon
vs
,
as
it
is
not
possible
to
fasten
our
mind
upon
them
all
:
but
it
is
to
be
taken
of
the
severall
kinds
of
Gods
benefits
,
(
as
Generall
,
Particular
,
Publike
,
Private
,
Temporall
,
Spirituall
,
&c.
)
and
of
as
many
seuerall
and
distinct
branches
of
these
as
we
can
.
Thus
when
David
was
setled
in
his
Kingdome
,
and
thereupon
tooke
occasion
to
praise
God
,
[
a
](A01981-e72160-b)
a
Compare
1
Chro.
16.
8
▪
&c
▪
with
Psal.
10●
.
1.
&c.
Read
Psal
78.
to
the
end
.
in
his
Psalme
of
praise
he
reckoneth
up
all
those
kindnesses
which
God
had
done
to
his
people
from
the
time
of
their
firstfathers
Abraham
,
Isaac
,
and
Iacob
:
yea
he
giveth
this
expresse
charge
,
[
b
](A01981-e72180-b)
b
Psal.
105.
2.
Talke
ye
of
All
his
wondrous
workes
.
So
[
c
](A01981-e72200-b)
c
2
Chro.
20
▪
21
Iehosophat
,
when
he
consulted
upon
the
promise
of
victory
which
God
by
his
Prophet
had
given
him
,
to
praise
the
Lord
,
the
136.
Psalme
,
which
containeth
a
catalogue
of
all
Gods
mercies
,
was
appointed
to
be
sung
.
That
sweet
singer
of
Israel
,
who
well
knew
how
to
order
his
formes
of
praise
to
God
as
affirmatively
he
promiseth
to
[
d
](A01981-e72220-b)
d
Psal
9.
1.
shew
foorth
All
c
—
103
2.
A
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
per
tran
.
sp●si
●one●●
&
transmutationem
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
fit
ullus
.
Gods
marveilous
works
:
so
he
giveth
a
negative
charge
to
his
soule
,
not
to
forget
all
(
or
any
of
)
his
benefits
.
As
more
fuell
added
to
fire
maketh
the
flame
the
greater
,
so
more
benefits
brought
to
an
heart
set
on
fire
to
praise
the
Lord
,
enlargeth
it
the
more
,
and
enflameth
it
with
an
holy
zeale
.
all
his
benefits
are
towards
me
.
He
did
not
confusedly
use
this
generall
particle
all
,
as
many
doe
when
they
professe
to
thanke
God
for
all
his
benefits
,
and
yet
have
none
at
all
in
their
minds
.
His
spirit
was
otherwise
disposed
,
then
to
content
it selfe
with
such
a
generall
,
indefinite
,
cold
,
loose
,
formall
forme
of
acknowledging
Gods
benefits
.
If
we
would
accustome
our selves
to
make
diaries
of
Gods
blessings
on
us
,
and
when
we
are
before
God
,
recompt
them
in
order
,
&
oft
from
our
mothers
womb
he
hath
bone
our
God
,
how
in
every
estate
and
degree
of
our
age
he
hath
blessed
us
,
and
that
with
all
manner
of
blessings
temporall
and
spiritual
,
the
whole
armour
of
God
,
Treat.
3.
part.
2
§
64
,
6●
.
&c.
a
catalogue
of
benefits
.
privative
and
positive
,
conferred
on
our selves
and
those
that
belong
unto
us
,
yea
on
the
nation
,
city
,
parish
,
or
family
where
we
live
,
then
would
not
such
a
generall
clause
as
this
,
all
his
benefits
are
towards
me
,
be
an
idle
clause
:
but
the
mind
which
is
large
in
apprehension
,
where
it
is
well
informed
,
would
comprise
much
matter
on
it
,
even
so
much
as
would
set
the
heart
on
fire
with
zeale
.
§.
82.
Of
particular
sence
of
kindnesse
whereby
the
heart
is
stirred
up
to
thankfulnesse
.
VI.
[
*
](A01981-e72450-b)
*
§.
76.
SEnce
of
Gods
kindnesse
to
ones
selfe
doth
most
enlarge
the
heart
to
thankfulnesse
.
Words
of
particular
relation
betwixt
God
that
is
praised
,
and
the
persons
that
praise
him
,
used
in
formes
of
praise
,
give
good
proofe
to
this
point
.
Such
are
these
,
[
a
](A01981-e72470-b)
a
Psal.
30
12.
O
Lord
,
my
God
:
[
b
](A01981-e72490-b)
b
—
59.
17.
my
strength
,
my
defence
,
the
God
of
my
mercy
,
[
c
](A01981-e72510-b)
c
—
18.
2.
my
rocke
,
my
fortresse
,
my
deliuerer
,
my
buckler
,
the
horne
of
my
salvation
,
mine
high
tower
,
&c.
That
which
here
is
generally
implied
under
this
clause
,
all
his
benefits
towards
me
,
is
in
sundry
particulars
exemplified
thorowout
the
whole
booke
of
Psalmes
.
Take
a
few
instances
for
many
.
[
d
](A01981-e72540-b)
d
—
9.
4.
Thou
hast
maintained
my
right
,
and
my
cause
.
[
e
](A01981-e72560-b)
e
—
18.
16.
17.
He
tooke
me
,
he
drew
me
out
of
many
waters
,
he
deliuered
me
,
he
was
my
stay
,
&c.
In
particular
,
let
the
five
first
verses
of
the
103.
Psalme
bee
well
obserued
for
this
purpose
.
Men
are
most
sensible
of
kindnesses
done
to
themselves
,
the
sweetnesse
whereof
their
owne
soules
doe
taste
.
Now
according
to
the
taste
and
sence
of
a
kindnesse
,
is
the
heart
quickned
and
stirred
up
to
thankfulnesse
.
Though
it
be
an
effect
of
naturall
selfe
▪
loue
,
to
affect
the
heart
with
such
good
things
as
a
man
himselfe
is
made
partaker
of
,
yet
is
it
not
against
spirituall
love
to
make
an
advantage
thereof
,
and
to
use
that
affection
of
the
heart
to
kindle
and
inflame
our
zeale
unto
a
more
feruent
manner
of
praising
God
.
I
will
declare
what
God
hath
done
for
my
soule
.
In
this
consideration
first
marke
such
as
are
most
proper
and
peculiar
to
thy self
,
wherof
thou
maist
say
,
He
hath
not
dealt
so
with
others
.
So
did
he
who
said
,
He
chose
Dauid
his
servant
,
&c.
Then
observe
what
part
thou
hast
in
such
as
are
common
with
others
.
And
here
consider
what
relation
there
is
betwixt
thee
and
those
others
:
whether
they
bee
such
as
are
committed
to
thy
charge
,
neerely
united
to
thee
,
of
the
same
family
,
or
alliance
,
or
parish
,
or
incorporation
,
or
nation
,
or
profession
.
Neere
relations
will
affect
our
hearts
for
benefits
bestowed
on
them
to
whom
we
are
united
,
as
if
they
were
bestowed
on
our selves
.
Instance
that
affection
which
was
wrought
Who
are
they
that
are
now
best
settled
to
giue
prayse
to
God
for
this
admirable
decrease
of
the
sicknesse
?
Not
they
who
thought
it
not
infectious
:
nor
they
who
thought
they
had
such
antidotes
as
the
plague
could
not
seize
on
their
vitall
Chrys.
Hom.
26.
in
Gen.
8.
&
Hom.
y2
.
ad
Pop.
parts
:
nor
they
who
thought
themselves
safe
enough
in
the
country
.
But
they
who
conceiving
themselves
to
be
in
as
great
danger
as
others
,
perceiued
a
speciall
care
of
God
over
them
in
preseruing
them
.
That
benefit
which
a
man
knowes
himselfe
to
receive
from
the
light
of
the
sunne
,
influence
of
the
heavens
,
sweetnesse
of
the
aire
,
and
other
like
common
blessings
,
will
make
him
heartily
to
blesse
God
for
them
.
Search
therefore
narrowly
wherein
Gods
benefits
have
beene
towards
thee
in
speciall
.
Do
this
daily
and
hourely
,
not
onely
about
common
benefits
which
the
maker
of
all
conferreth
on
all
,
but
about
private
and
daily
blessings
,
and
thou
wilt
diligently
enquire
what
thou
maist
render
to
him
.
§.
83.
Of
a
fift
property
of
gratitude
,
to
be
prouoked
thereby
to
make
profession
of
benefits
.
VII
.
[
*
](A01981-e72770-b)
*
§.
76.
GRatefulnesse
workes
acknowledgement
of
kindnesse
.
All
the
acknowledgements
which
in
Scripture
are
recorded
to
be
made
by
any
of
the
Saints
,
of
Gods
benefits
and
mercies
towards
them
▪
are
demonstrations
hereof
:
as
of
[
a
](A01981-e72790-b)
a
Gen
8.
20.
Noah
;
[
b
](A01981-e72810-b)
b
—
12.
7.
Abraham
,
[
c
](A01981-e72830-b)
c
—
14.
20.
Melchisedech
.
[
d
](A01981-e72850-b)
d
—
21.
6.
Sarah
,
[
e
](A01981-e72870-b)
e
—
24
27.
Abrahams
servant
,
[
f
](A01981-e72890-b)
f
—
26.
22
,
25.
Isaac
,
[
g
](A01981-e72910-b)
g
—
32.
10.
Iacob
,
and
many
others
.
Acknowledgement
of
kindnesse
maketh
much
to
the
honour
of
him
that
hath
done
the
kindnesse
.
But
he
that
indeed
hath
a
gratefull
mind
desireth
to
doe
all
the
honour
that
he
Dominus
in
sermonibus
gratiarum
actionem
exigit
,
non
quod
ea
ipse
opus
habe
at
,
sed
vt
nos
d●●
ceat
gratos
esse
,
&
agnoscere
tantorum
bonorum
suppeditatorem
.
Chrys
Hom.
2●
in
Gen.
8.
Discovery
of
ingratitude
by
concealing
kindnesse
.
can
to
the
author
of
the
kindnesse
,
wherewith
he
is
affected
.
We
heard
before
(
§.
77.
)
how
he
requireth
what
hee
may
render
.
Will
not
then
that
mind
which
maketh
him
so
inquisitiue
to
be
further
instructed
in
what
he
may
doe
more
,
provoke
him
to
doe
that
which
he
can
not
be
ignorant
to
be
acceptable
?
As
for
the
Lord
,
he
requireth
thanksgiuing
in
our
words
,
not
that
he
hath
any
need
thereof
,
but
that
he
may
teach
us
to
be
thankfull
,
and
to
acknowledge
the
doner
of
so
great
good
things
as
he
bestowes
,
Can
we
now
imagine
that
they
who
conceale
all
kindnesses
done
to
them
,
are
gratefull
persons
?
were
the
nine
lepers
that
being
cured
of
their
leprosie
,
made
no
profession
thereof
,
thankefull
?
If
they
were
,
wherein
consisted
the
difference
betwixt
them
,
and
that
one
,
of
whom
Christ
thus
saith
,
were
there
not
tenne
cleansed
,
but
where
are
the
nine
?
There
are
not
found
that
returned
to
give
glory
to
God
,
save
this
stranger
.
(
Luk
17.
17
,
18.
)
As
great
an
evidence
of
ingratitude
it
is
,
to
keepe
close
,
not
to
make
knowne
,
not
to
acknowledge
benefits
,
as
can
be
given
.
Out
of
the
abundance
of
the
heart
the
mouth
speaketh
.
Even
to
men
are
these
benefits
to
be
acknowledged
.
Thus
[
i
](A01981-e73020-b)
i
Iudg.
5.
24.
Deborah
acknowledged
Iaells
kindnesse
:
[
k
](A01981-e73050-b)
k
1
Sam.
25.
33
David
,
Abigails
:
[
l
](A01981-e73070-b)
l
—
●4
.
19.
Saul
,
Davids
,
and
many
other
,
other
mens
.
Much
more
to
God
must
his
benefits
be
acknowledged
,
in
regard
of
the
multitude
,
greatnesse
,
freenesse
,
needfulnesse
,
profitablenesse
,
and
continuance
of
them
,
together
with
many
other
circumstances
whereby
they
are
much
amplified
.
And
so
much
the
rather
,
because
acknowledgement
is
all
that
we
can
render
to
God
:
and
it
is
all
that
God
doth
expect
,
which
yet
he
doth
most
graciously
accept
.
Make
this
holy
profession
therfore
of
the
Lords
benefits
to
God
himselfe
and
to
men
:
make
it
to
God
in
secret
and
in
publike
:
make
it
at
all
times
,
in
all
places
:
make
it
while
the
benefits
are
fresh
before
thee
:
lay
up
his
benefits
in
thy
memory
,
that
thou
maist
in
future
times
againe
,
and
againe
make
it
.
Acknowledge
the
benefits
which
thou
hast
received
,
and
thou
shalt
be
sure
to
receive
more
.
The
tenth
leper
which
returned
to
give
glory
to
God
,
received
thereby
another
,
and
a
greater
benefit
,
which
was
the
cleansing
of
his
soule
from
the
leprosie
of
sinne
;
as
this
Thy
faith
hath
saved
thee
.
He
was
cleansed
of
his
bodily
leprosie
before
he
returned
.
There
was
then
somewhat
more
intended
,
by
the
pronouncing
of
this
after
his
returning
to
glorifie
God
.
The
other
nine
that
returned
were
cleansed
in
their
bodies
.
This
was
said
to
him
as
an
evidence
of
a
greater
benefit
,
then
that
which
they
receiued
.
For
Gods
sake
therefore
who
is
thereby
honoured
,
and
for
thine
owne
sake
who
gainest
thereby
more
benefits
,
acknowledge
Gods
benefits
,
and
say
,
His
benefits
are
towards
me
.
84.
Of
the
interpretation
and
resolution
of
the
thirteenth
verse
.
PSAL.
CXVI
.
XIII
.
I
will
take
the
cup
of
salvation
,
and
call
upon
the
name
of
the
LORD
.
[
*
](A01981-e73180-b)
*
§.
76.
THe
second
part
of
the
Prophets
Rhetoricall
addubitation
is
here
expressed
,
which
is
an
answer
to
his
former
question
:
whereby
hee
sheweth
that
he
made
not
the
question
simply
on
ignorance
,
as
if
he
knew
not
what
to
render
,
but
purposely
to
set
out
the
great
desire
he
had
,
and
the
forwardnesse
that
was
in
him
to
doe
,
what
he
saw
most
meet
to
be
done
.
Iohn
Lodwicke
,
a
Spaniard
by
nation
,
a
Monke
by
profession
,
who
lived
ten
yeares
together
in
England
,
lodging
in
an
house
by
Bishops
gate
,
London
,
who
day
after
day
went
forth
in
a
beggars
attire
,
and
as
occasion
was
offered
,
belched
forth
most
impious
blasphemies
against
the
blessed
Trinity
,
especially
against
the
sacred
person
of
our
blessed
Saviour
Iesus
Christ
(
whom
he
ordinarily
called
Deuill
)
and
against
the
holy
Scripture
,
for
which
he
was
convented
before
authority
,
and
being
convicted
by
witnesses
and
by
his
own
confession
was
sent
over
to
Spaine
▪
there
to
be
proceeded
against
,
in
the
yeare
of
our
Lord
1618.
This
blasphemous
Heretique
accounting
the
things
that
were
written
by
the
Prophets
and
Apostles
to
be
meere
dotages
,
said
that
David
was
one
of
the
worst
,
and
that
in
penning
this
Psalme
he
shewed
himselfe
to
be
a
drunkard
and
a
lyar
,
by
reason
of
this
,
and
the
tenth
verse
.
As
if
by
taking
the
cup
of
salvation
,
he
had
intended
the
drinking
of
an
health
,
as
drunkards
use
to
do
.
Wherby
we
see
how
dangerous
it
may
be
to
take
that
literally
,
which
is
meant
metaphorically
.
This
phrase
,
cup
of
salvatition
,
is
the
most
difficult
and
doubtfull
phrase
of
all
the
Psalme
.
It
s
here
figuratively
used
,
and
in
that
respect
more
subject
to
various
interpretations
.
According
to
the
divers
significations
of
this
word
*
cup
,
some
take
it
one
way
;
1.
It
is
taken
for
a
part
or
portion
:
for
in
a
cup
,
useth
to
be
such
a
set
portion
of
beere
or
wine
,
or
physicall
potion
,
or
such
like
thing
,
as
may
be
thought
fit
for
him
to
whom
it
s
given
;
as
where
the
Psalmist
Per
calicem
mensura
intelligitur
,
&c.
Hier.
Comment.
in
hunc
loc.
saith
,
My
cup
runneth
over
,
his
meaning
is
,
the
portion
which
thou
hast
given
me
is
an
abundant
potion
,
even
like
a
cup
that
runneth
over
.
On
this
ground
[
b
](A01981-e73440-b)
b
Trevet
.
Genebrad
.
some
expound
this
place
thus
,
I
will
[
c
](A01981-e73460-b)
c
Isa.
●1
.
17
,
22.
Mat.
20.
22.
thankefully
take
that
portion
which
the
Lord
allots
me
,
and
use
it
to
my
salvation
,
calling
on
his
name
and
worshipping
him
.
2.
A
cup
is
put
for
affliction
.
[
d
](A01981-e73500-b)
d
Sollicitoque
bibas
veluti
doctissimus
olim
,
in
perturbato
quod
bibit
ore
reus
.
Ovid
in
Ibid.
For
of
old
they
were
wont
to
put
poison
into
cups
,
and
make
such
as
were
adjudged
to
death
,
to
drinke
thereof
.
After
this
manner
were
Socrates
,
[
e
](A01981-e73530-b)
e
Herod
.
l.
3.
Cic
Tusc.
l.
1.
●
Pluta
.
in
vit.
Phoc.
Psammonitus
,
Ph●cion
▪
,
Theramenes
,
I
and
others
put
to
death
.
Bitter
things
also
are
put
into
cups
for
medicines
:
and
because
afflictions
are
bitter
,
and
as
it
were
given
to
us
by
our
wise
and
heauenly
Father
to
drink
,
they
are
set
out
by
a
cup.
[
f
](A01981-e73560-b)
f
Origin
.
Hieron
.
Augustin
.
Plac.
Parm.
Some
therefore
according
to
that
signification
thus
expound
this
Text
,
I
will
willingly
drinke
the
cup
of
affliction
which
the
Lord
shal
be
pleased
to
give
me
,
yea
though
it
be
death
,
which
will
assuredly
turne
to
my
salvation
.
3.
[
g
](A01981-e73600-b)
g
Mat.
26.
39.
The
passion
of
Christ
is
stiled
a
cup
:
whereupon
[
h
](A01981-e73620-b)
h
Lorinus
aliique
Papist
.
many
imagine
that
the
Prophet
hath
here
relation
thereunto
.
[
i
](A01981-e73630-b)
i
Hier.
comment
in
hunc
.
loc.
In
Hebraeo
ita
habet
,
calicem
Iesu
accipiam
,
&c
An
ancient
Father
saith
that
the
Hebrew
thus
hath
it
,
I
will
take
the
cup
of
Iesus
:
which
an
Angel
thus
interprets
,
thou
shalt
call
his
name
Iesus
:
for
he
shall
save
his
people
.
Indeed
[
k
](A01981-e73660-b)
k
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Hebrew
name
translated
Iesus
,
is
derived
from
a
root
that
signifieth
to
[
l
](A01981-e73690-b)
l
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
save
:
But
[
m
](A01981-e73720-b)
m
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
word
here
used
is
of
the
feminine
gender
and
plurall
number
.
Yet
by
that
which
follows
it
may
be
gathered
that
by
this
very
Hebrew
word
,
the
same
thing
is
meant
as
by
the
name
Iesus
,
namely
salvation
.
They
who
apply
the
cup
of
salvation
to
Christs
passion
,
take
it
passively
for
martyrdome
,
or
suffering
for
Christ
,
and
so
it
little
differs
from
the
former
interpretation
.
They
who
in
these
sences
expound
this
text
,
say
,
that
thereby
is
rendred
the
greatest
thing
that
can
be
rendred
by
man
,
even
his
life
.
4.
In
holy
Scripture
there
is
mention
made
of
[
n
](A01981-e73780-b)
n
Gen.
35.
14.
Lev.
23.
13.
Num.
15.
5.
drink-offerings
,
which
were
a
certaine
quantity
of
wine
that
used
to
be
powred
out
before
the
Lord
:
as
the
very
notation
of
the
word
importeth
,
comming
from
[
o
](A01981-e73800-b)
o
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
effudit
.
a
root
that
signifieth
to
powre
out
.
As
the
meat-offerings
,
so
the
drinke-offerings
were
brought
to
the
Lord
in
way
of
gratulation
and
thanksgiving
.
[
p
](A01981-e73830-b)
p
Cajetan
.
Genebr
.
Some
therefore
in
allusion
hereunto
so
expound
this
text
,
as
a
promise
and
vow
of
the
Psalmist
,
to
testifie
his
publike
gratitude
by
such
an
externall
and
solemne
rite
as
in
the
law
was
prescribed
.
This
he
tearmeth
a
cup
,
because
that
drinke-offering
was
contained
in
a
cup
,
and
powred
out
thereof
:
and
he
addes
this
epithete
Salvation
,
because
that
rite
was
an
acknowledgement
of
salvation
,
preservation
and
deliverance
from
the
Lord
.
5.
After
their
solemne
gratulatory
sacrifices
they
were
wont
to
have
a
feast
.
When
David
had
brought
the
Arke
of
God
into
the
Tabernacle
,
they
offered
burnt-offerings
and
He
dealt
to
every
one
of
Israel
both
man
and
woman
,
to
every
one
a
loafe
of
bread
,
and
a
good
piece
of
flesh
,
and
a
flaggon
of
wine
.
Hereby
is
implyed
that
he
made
so
bountifull
a
feast
,
as
he
had
to
give
thereof
to
all
the
people
there
assembled
.
[
r
](A01981-e73920-b)
r
In
mensa
laticum
libavit
honorem
,
&c.
Virg
Aen.
1.
Turneb
.
l.
12.
c.
13.
A
the
l.
11.
c
11.
In
this
feast
the
master
thereof
was
wont
to
take
a
great
cup
,
and
in
lifting
it
up
to
declare
the
occasion
of
that
feast
,
and
then
in
testimony
of
thankfulnesse
to
drinke
thereof
to
the
guests
,
that
they
in
order
might
pledge
him
.
This
was
called
a
cup
of
salvation
,
or
deliverance
,
because
they
acknowledged
by
that
use
therof
that
God
had
saved
and
delivered
them
.
Almost
in
a
like
sence
the
Apostle
stileth
the
Sacramentall
cup
,
[
s
](A01981-e73950-b)
s
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1
Cor.
10.
17.
the
cup
of
blessing
.
Here
the
Prophet
useth
the
plurall
number
thus
,
[
t
](A01981-e73990-b)
t
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
cup
of
salvations
,
whereby
after
the
Hebrew
elegancy
,
he
meaneth
[
*
](A01981-e74030-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
word
translated
take
properly
signifieth
to
lift
up
,
and
in
that
respect
may
the
more
fitly
be
applyed
to
the
forementioned
taking
of
the
festivall
cup
,
and
lifting
it
up
before
the
guests
.
[
u
](A01981-e74070-b)
u
Calvin
.
Vatab.
Muscul
.
Moller
.
Montan.
Aliique
.
Most
of
our
later
Expositors
of
this
Psalme
apply
this
phrase
,
I
will
take
the
cup
of
salvation
,
to
the
forenamed
gratulatory
drinke-offering
,
or
to
the
taking
and
lifting
up
of
the
cup
of
blessing
in
the
feast
,
after
the
solemne
sacrifice
.
Both
of
these
import
one
and
the
same
thing
,
which
is
,
that
Saints
of
old
were
wont
to
testifie
their
gratefulnes
for
great
deliverances
with
some
outward
solemne
rite
.
The
former
interpretations
of
this
phrase
,
cup
of
salvation
,
applyed
to
a
portion
,
or
affliction
,
or
martyrdome
,
or
the
passion
of
Christ
,
though
simply
considered
in
themselves
,
they
be
truths
,
yet
they
are
not
so
pertinent
to
this
Text
,
as
the
two
later
of
a
gratulatory
drinke-offering
,
or
a
festivall
cup.
For
without
question
a
solemne
thanksgiving
is
here
intended
,
as
is
afterward
in
the
17.
verse
plainely
expressed
.
The
other
clause
that
is
added
,
and
call
upon
the
name
of
the
Lord
,
is
the
same
that
was
[
x
](A01981-e74130-b)
x
verse
4.
before
used
,
and
expounded
.
Here
againe
it
is
repeated
,
partly
to
shew
that
in
the
forementioned
gratulatory
rite
he
would
[
y
](A01981-e74140-b)
y
Nomen
Dei
colam
.
Vatabl.
worship
God
.
(
He
would
doe
it
piously
and
religiously
.
For
prayer
is
an
especiall
part
of
Gods
worship
)
partly
to
shew
that
though
by
Gods
delivering
him
he
were
now
safe
,
and
so
had
just
occasion
to
praise
God
:
yet
would
he
not
cease
to
pray
unto
God
for
continuance
of
his
favour
and
blessing
.
He
would
both
praise
God
,
and
also
pray
unto
him
.
Thus
is
the
phrase
of
calling
upon
the
name
of
the
Lord
most
properly
taken
.
This
very
duty
of
calling
upon
the
name
of
the
Lord
,
is
againe
promised
,
and
that
as
an
appurtenance
to
thanksgiving
being
added
thereto
in
the
17.
verse
,
[
*
](A01981-e74180-b)
*
See
§.
112.
where
I
purpose
to
handle
it
in
the
generall
acception
,
as
it
signifieth
worship
done
to
God
.
Here
I
consider
it
in
the
particular
and
most
proper
signification
,
which
is
Petition
.
This
verse
being
added
as
an
answer
to
this
clause
,
What
shall
I
render
to
the
Lord
?
setteth
out
,
Mans
recompence
to
God
.
It
consisteth
of
two
parts
.
1.
Gratulation
.
2.
Invocation
.
The
former
is
set
out
by
a
most
solemne
rite
of
rejoycing
.
The
latter
is
expressed
by
the
Action
,
(
I
will
call
)
and
by
the
Object
(
upon
the
name
of
the
Lord
)
The
two
maine
parts
are
joyned
together
by
a
copulative
particle
AND.
Of
the
substance
of
solemne
Gratulation
,
or
thanksgiving
,
sufficient
hath
beene
[
*
](A01981-e74340-b)
*
See
sect
;
76
,
&c.
to
this
§.
before
delivered
.
The
inference
of
this
profession
upon
the
former
inquisition
,
this
being
an
answer
thereto
sheweth
that
,
I.
Gratitude
is
the
best
recompence
that
man
can
render
to
God
.
The
manner
of
expressing
it
by
a
publicke
rite
of
rejoycing
teaches
that
II.
Our
inward
motion
of
praysing
God
must
be
manifested
by
some
outward
action
of
rejoycing
Of
the
substance
of
Invocation
,
even
as
it
is
here
expressed
,
sufficient
hath
beene
delivered
on
the
4.
verse
.
The
connexion
of
these
two
points
,
Gratulation
AND
Invocation
,
importeth
that
III.
With
gratulation
invocation
must
be
joyned
.
The
different
manner
of
expressing
invocation
from
that
which
was
in
the
fourth
verse
,
(
For
there
it
was
set
downe
as
a
thing
performed
in
his
trouble
,
then
called
I
,
&c.
Here
it
is
noted
as
a
duty
to
come
,
which
he
promiseth
to
performe
,
I
will
call
,
&c
,
and
that
after
his
deliverance
)
implyeth
that
IIII.
Prayer
to
God
is
to
be
continued
after
the
thing
prayed
for
is
granted
.
§.
85.
Of
praise
the
best
that
man
can
render
unto
God
.
I.
[
*
](A01981-e74540-b)
*
§
83.
Ante
omnia
Deo
gratias
agamus
,
cui
nibil
gratius
,
nibil
acceptius
est
Chrys.
Hom
2.
in
1
Cor.
1.
GRatitude
is
the
best
recompence
that
man
can
render
unto
God
.
Surely
this
Prophet
that
made
such
enquiry
of
what
he
might
render
unto
God
,
if
he
had
knowne
a
better
,
would
have
here
mentioned
it
.
Where
bulls
,
goats
,
and
such
like
sacrifices
are
refused
,
it
is
said
,
Offer
unto
God
thanksgiving
.
(
Psal.
50.
13
,
14.
)
Praise
is
one
of
the
sacrifices
with
which
God
is
well
pleased
,
(
Hebr.
13.
15.
16.
)
Expresly
it
is
said
of
praising
God
,
that
it
pleaseth
the
Lord
better
then
an
oxe
or
bullocke
,
(
Psal.
69
▪
30
,
31.
)
yet
were
those
ordained
for
solemne
sacrifices
under
the
Law
.
Praise
therfore
is
it
which
the
Psalmist
doth
especiall
vow
to
God
,
(
vers.
17.
)
Deus
alic
nius
nostri
non
eget
,
●ed
nos
omnium
quae
illius
sunt
i●digemus
.
Siquidem
gratiarum
actio
illi
quidem
nihil
omnino
addit
,
nos
autem
illi
magis
familiores
ponit
.
Chrys.
Hom.
26
in
Mat
,
8.
God
standeth
in
need
of
nothing
that
we
can
doe
,
or
bestow
.
But
we
stand
in
need
of
all
that
is
his
.
Our
thankes
which
we
give
him
addes
nothing
to
him
,
but
makes
him
the
more
to
respect
us
.
By
it
(
if
it
be
rightly
performed
)
God
is
acknowledged
to
be
what
he
is
,
to
give
what
he
gives
,
and
to
doe
what
he
doth
.
More
then
this
the
creature
cannot
doe
:
more
then
this
the
Creator
nor
exacteth
nor
expecteth
,
provided
that
it
be
not
a
meere
lippe-labour
,
but
come
from
an
heart
thorowly
affected
with
his
excellencies
and
kindnesses
,
and
be
ratified
by
an
answerable
carriage
towards
him
.
spirit
and
truth
.
Yet
this
hindreth
not
but
that
he
may
and
must
be
also
worshipped
in
body
,
and
in
outward
actions
.
He
must
euer
be
worshipped
in
spirit
,
whether
with
the
body
,
or
without
the
body
.
Spirituall
worship
may
be
without
bodily
worship
,
and
also
stand
with
bodily
worship
:
but
bodily
worship
cannot
stand
without
spirituall
worship
.
2
The
Spirits
of
others
are
stirred
up
to
joyne
with
us
in
congratulation
,
and
mutuall
thanksgiving
.
[
p
](A01981-e74730-b)
p
Neh.
8.
6.
When
the
people
saw
and
heard
Ezra
blesse
the
Lord
,
they
answered
,
Amen
,
Amen
,
with
lifting
up
their
hands
.
When
[
q
](A01981-e74760-b)
q
2
Chro.
30.
5.
&c.
Hezekiah
made
it
knowne
that
he
meant
to
celebrate
a
solemne
passeover
,
many
of
Ephraim
,
Manasseh
,
Ishaker
and
Zebulon
came
thereto
.
This
is
one
principall
end
of
externall
rites
of
gratulation
,
mutually
to
stirre
up
one
anothers
spirit
.
3
Our
owne
spirits
are
much
roused
and
quickened
hereby
.
Outward
gratulatory
actions
,
as
they
manifest
an
inward
gratefull
affection
,
so
they
are
meanes
,
as
it
were
by
a
reflection
,
to
increase
the
heate
of
gratitude
,
and
enflame
our
zealous
affection
the
more
.
Now
our
dulnesse
and
coldnesse
in
all
pious
duties
giveth
evidence
that
all
meanes
that
can
bee
used
for
quickening
our
spirits
,
are
little
enough
.
In
generall
,
outward
gratulatory
actions
must
be
1
Such
as
are
approved
by
God
himselfe
,
as
those
were
which
we
noted
in
the
proofe
of
the
point
.
For
,
how
can
we
thinke
that
those
things
which
he
approveth
not
,
will
please
him
?
2
Such
as
may
beseeme
the
occasion
:
even
such
chearefull
actions
as
may
revive
mens
spirits
:
such
also
were
those
that
are
before
mentioned
.
As
outward
rites
of
humiliation
must
be
such
as
may
humble
the
soule
:
so
of
gratulation
,
such
as
may
quicken
it
,
Psal.
81.
1
,
&c.
3
Such
as
are
not
offensive
:
nor
occasions
to
any
corruption
:
As
are
drinking
healths
,
especially
on
bare
knees
,
and
in
measure
above
that
which
sober
men
are
able
to
beare
:
lascivious
dauncing
:
revelling
on
the
Lords
Daies
,
and
other
the
like
.
Among
other
externall
rites
of
gratulation
,
that
which
is
here
intended
(
feasting
)
is
a
principall
one
.
Thereof
See
The
Whole
Armour
of
God
,
Treat
.
3.
Part.
2.
§.
73.
§.
87.
Of
joyning
prayer
with
praise
.
III.
[
*
](A01981-e74960-b)
*
§.
84.
Vide
Hippocrat
.
de
Nat
▪
pueri
.
Sect
44.
de
Gemellorum
partu
.
Item
lib.
1
de
Di●ta
Sect.
23.
ubi
tres
reddit
rationes
ob
quas
Gemelli
fiunt
similes
inter
se
.
WIth
gratulation
,
invocation
must
be
joyned
.
As
with
our
petitions
we
must
ioyne
praises
:
so
,
with
these
,
those
.
Prayer
and
praise
are
like
two
twinnes
,
which
though
they
have
each
of
them
their
severall
and
distinct
members
,
yet
by
the
navell
are
from
their
birth
knit
together
,
and
so
grow
together
,
as
if
you
force
them
asunder
,
you
kill
them
both
:
one
without
the
other
cannot
live
.
They
are
therefore
in
sacred
Scripture
oft
joyned
together
:
sometimes
one
,
sometimes
another
set
in
the
former
place
,
thus
,
[
a
](A01981-e74980-b)
a
Phil
4.
6.
In
every
thing
by
prayer
and
supplication
with
thankesgiving
let
your
request
be
made
knowne
to
God
.
[
b
](A01981-e75000-b)
b
1
Thes
5.
17
,
18.
Pray
without
ceasing
:
in
every
thing
give
thanks
.
[
c
](A01981-e75020-b)
c
Psal
105
▪
1.
Give
thankes
unto
the
Lord
:
call
upon
his
name
.
[
d
](A01981-e75040-b)
d
Isa.
12.
4.
Praise
the
Lord
:
call
upon
his
name
.
Observe
the
formes
of
praises
,
and
of
prayers
noted
in
Scripture
,
and
you
shall
finde
,
where
the
principall
occasion
hath
beene
gratulation
,
supplication
to
be
added
:
and
also
where
the
principall
occasion
hath
beene
supplication
,
gratulation
to
be
added
.
Such
is
our
estate
here
in
this
world
,
and
such
is
Gods
dealing
with
us
,
as
there
never
wanteth
occasion
of
both
.
Never
was
any
Saint
brought
into
so
desperate
a
distresse
▪
but
that
thorow
the
mist
of
his
misery
sweet
beames
of
Gods
mercy
have
shined
upon
him
.
Nor
ever
was
there
any
set
in
so
bright
and
cleare
a
sun-shine
of
Gods
favour
,
but
that
some
clouds
have
let
fall
showers
of
sorrowes
▪
if
not
in
outward
troubles
,
yet
in
regard
of
inward
corruptions
,
yea
and
in
the
thought
or
feare
of
some
eclipses
of
that
sun-shine
.
Thus
in
greatest
occasion
of
hearty
thanksgiving
,
there
is
just
occasion
of
humble
petition
.
And
where
there
is
most
cause
of
humiliation
,
there
is
also
much
cause
of
exultation
.
Herein
lyeth
a
maine
difference
betwixt
mens
estates
here
and
hereafter
.
Hereafter
in
Heauen
is
nothing
but
matter
of
gratulation
:
in
Hell
is
nothing
but
matter
of
exclamation
and
ejulation
.
On
Earth
there
is
a
mixture
of
both
.
As
for
adding
invocation
to
gratulation
,
which
is
the
particular
here
expressed
,
thereby
our
sacrifice
of
praise
is
every
creature
of
God
is
sanctified
by
the
word
and
prayer
,
so
the
actions
that
we
performe
,
not
pious
and
religious
duties
,
and
among
them
not
the
most
principall
,
praising
of
God
,
excepted
.
The
Word
sheweth
it
to
be
a
warrantable
duty
.
Prayer
presented
to
God
in
the
name
of
Christ
,
maketh
it
an
acceptable
duty
.
And
whereas
every
thing
that
passeth
from
us
,
is
not
onely
imperfect
thorow
the
defect
thereof
,
but
also
polluted
by
that
sinke
of
corruption
Chrys.
Hom.
17.
ad
Pop.
which
is
in
us
,
by
faithfull
prayer
the
defect
is
supplied
,
the
pollution
is
purged
away
.
What
therefore
God
hath
joyned
together
,
let
no
man
put
asunder
,
Matth.
19.
6.
Let
us
for
removing
evills
,
or
for
conferring
any
good
thing
,
give
all
due
thankes
,
and
never
forget
the
one
or
the
other
:
but
withall
give
our selves
to
prayer
,
to
continuall
supplications
and
much
piety
.
§.
88.
Of
praying
after
God
hath
heard
our
prayer
.
IIII.
[
*
](A01981-e75190-b)
*
§
84.
PRayer
to
God
is
to
be
continued
after
the
thing
prayed
for
is
granted
.
After
that
the
Psalmist
in
testimony
of
Gods
hearing
him
had
said
,
[
a
](A01981-e75210-b)
a
Psa.
118
21
,
2●
I
will
praise
thee
,
for
thou
hast
heard
me
,
and
art
become
my
salvation
,
he
addeth
,
Save
now
,
I
beseech
thee
,
O
Lord
:
O
Lord
,
I
beseech
thee
,
send
now
prosperity
.
Many
such
passages
there
be
,
as
in
the
Psalmes
,
so
in
other
bookes
of
Scripture
.
Indefinite
exhortations
to
pray
[
b
](A01981-e75240-b)
b
Eph.
6.
18.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
in
every
season
,
[
c
](A01981-e75270-b)
c
Luk.
18.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
alwayes
,
[
d
](A01981-e75300-b)
d
1
Thes.
5.
17.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
without
ceasing
,
give
good
evidence
to
the
truth
of
the
doctrine
.
For
,
if
after
God
hath
heard
us
,
we
cease
to
pray
,
how
can
we
pray
without
ceasing
,
alwayes
,
in
every
season
?
None
can
doubt
but
that
God
heard
the
prayers
of
his
faithfull
servants
in
all
ages
:
yet
never
did
any
faithfull
servant
of
God
thereupon
cease
calling
upon
God
so
long
as
hee
lived
.
It
is
[
e
](A01981-e75340-b)
e
1
Cor.
1.
2.
Acts
9.
14.
the
stile
of
a
true
Saint
to
call
upon
God
.
If
they
should
cease
to
call
upon
God
,
they
would
shew
themselves
most
Sanctifying
graces
,
and
such
like
.
Other
things
there
be
whereof
we
stand
in
daily
need
,
as
food
,
sleepe
,
apparell
,
and
other
bodily
necessities
:
meanes
of
spirituall
edification
:
and
the
assistance
of
Gods
Spirit
.
And
many
evils
there
be
wherinto
we
may
fall
again
and
again
after
we
are
delivered
from
them
,
as
sicknesse
,
paine
,
imprisonment
,
captivity
,
&c.
Yea
,
and
all
manner
of
sinnes
,
and
temptations
to
sinnes
.
In
these
respects
,
for
the
setling
of
our
faith
in
that
which
God
hath
granted
,
for
the
continuall
supply
of
such
things
as
we
continually
stand
in
need
of
,
for
keeping
us
from
falling
againe
into
such
evils
as
we
have
beene
delivered
from
,
it
is
needfull
,
it
is
usefull
to
call
upon
God
againe
and
againe
even
after
he
hath
heard
our
prayer
.
The
Whole
Armour
of
God
.
Treat
.
3.
Part.
1.
§.
15
,
16
,
&c.
2
All
those
generall
motives
that
are
of
force
to
incite
us
to
call
on
God
before
he
hath
heard
us
,
as
Gods
command
,
Gods
worship
,
Gods
honour
,
the
Necessity
,
utility
,
Efficacy
,
and
Dignity
of
prayer
,
are
also
of
force
to
provoke
us
to
call
on
him
after
he
hath
heard
us
:
yea
as
long
as
we
liue
.
3
Gods
hearing
our
prayers
is
so
farre
from
making
us
cease
to
pray
,
as
among
other
motives
,
it
is
a
very
forcible
one
to
draw
us
to
God
again
.
For
,
it
giveth
speciall
evidence
of
Gods
readines
to
heare
,
and
ablenes
to
help
,
yea
and
of
his
mind
and
good-will
to
us
in
particular
whom
he
hath
heard
.
For
Gods
sake
,
for
our
owne
sake
let
us
in
season
,
and
out
of
season
,
in
distresse
and
out
of
distresse
,
to
remove
and
prevent
evills
,
to
obtaine
and
retaine
the
things
that
are
good
for
us
,
before
and
after
God
hath
heard
us
,
call
upon
his
name
.
Let
us
that
have
called
upon
him
,
say
,
We
will
call
upon
the
name
of
the
Lord
.
Let
this
purpose
be
in
our
hearts
,
let
this
profession
be
in
our
mouthes
,
let
an
answerable
performance
be
in
our
deeds
,
and
that
so
long
as
we
shall
abide
in
the
land
of
the
living
where
the
Lord
is
called
upon
,
that
so
we
may
indeed
be
in
the
number
,
and
of
the
number
of
those
that
call
upon
the
name
of
the
Lord
.
§.
89.
Of
the
sense
and
parts
of
the
foureteenth
Verse
.
PSAL.
CXVI
.
XIIII
.
I
will
pay
my
vowes
unto
the
LORD
,
now
i●
the
presence
of
all
his
people
.
[
*
](A01981-e75600-b)
*
〈◊〉
2.
THe
first
motive
which
the
Prophet
useth
to
quicken
him
the
more
to
performe
the
forementioned
duty
of
solemne
praise
is
laid
downe
in
this
verse
.
It
is
taken
from
that
bond
whereby
he
had
voluntarily
tied
himselfe
,
his
Vow
.
The
argument
may
be
thus
framed
.
That
which
by
vow
I
am
bound
to
pay
,
I
will
pay
.
But
by
vow
I
am
bound
to
take
the
cup
of
salvation
,
&c.
Therefore
I
will
take
the
cup
of
salvation
,
&c.
It
appeareth
by
the
manner
of
expressing
this
point
,
that
in
his
distresse
he
had
vowed
a
solemne
,
publike
sacrifice
of
praise
unto
the
Lord
,
if
the
Lord
would
be
pleased
to
release
him
.
For
he
saith
not
,
I
vow
to
pay
this
and
that
,
but
,
I
will
pay
what
I
have
vowed
.
The
word
thus
translated
[
a
](A01981-e75690-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
will
pay
,
signifieth
to
finish
and
perfect
a
thing
:
and
is
here
fitly
used
,
to
shew
,
that
a
vow
till
it
be
performed
,
is
as
an
imperfect
thing
:
performing
of
it
,
is
the
perfecting
of
it
:
if
at
least
it
be
rightly
made
,
and
rightly
accomplished
.
He
mentioneth
[
b
](A01981-e75730-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
vowes
in
the
plurall
number
for
emphasis
sake
:
either
because
he
oft
vowed
one
and
the
same
thing
:
or
because
he
vowed
many
things
:
or
one
solemne
thing
accompanied
with
many
circumstances
about
the
manner
of
performing
it
.
Neither
of
these
do
so
crosse
the
other
,
but
but
that
all
of
them
or
many
of
them
may
stand
together
.
By
a
kind
of
property
he
applieth
them
to
himselfe
,
(
my
vowes
)
because
he
himselfe
was
the
author
of
them
:
they
were
not
imposed
upon
him
,
but
he
voluntarily
bound
himselfe
thereto
:
and
thereby
he
made
them
his
owne
proper
debt
,
which
he
himselfe
stood
bound
to
pay
.
These
vowes
were
for
performing
of
divine
services
,
such
as
appertained
onely
to
the
true
God
.
Wherefore
,
as
they
were
made
,
so
he
promiseth
to
performe
them
to
the
onely
true
God
,
the
LORD
.
The
latter
clause
setteth
out
the
manner
of
performing
the
said
vowes
.
Wherein
1
He
implieth
the
time
,
when
he
would
do
it
,
now
.
This
signifieth
the
present
time
,
and
is
opposed
to
all
procrastination
and
delay
.
2
He
intimateth
the
place
,
in
the
presence
of
people
,
in
such
places
where
people
meet
,
which
are
publike
assemblies
:
and
those
not
the
least
,
but
the
greatest
and
solemnest
assemblies
,
where
not
a
few
,
but
all
the
people
meet
.
And
that
it
might
not
be
thought
that
he
intended
any
profane
assemblies
,
he
adds
this
particle
of
limitation
,
his
,
which
hath
relation
to
the
LORD
:
so
as
he
meaneth
all
Gods
people
who
were
wont
all
to
meet
together
at
the
Tabernacle
,
where
God
was
most
solemnly
worshipped
.
In
this
patterne
we
have
The
disposition
of
a
Saint
delivered
out
of
a
distresse
.
His
disposition
is
manifested
two
waies
.
1
While
he
was
in
distresse
.
2
When
he
was
delivered
out
of
it
.
The
former
is
implied
under
the
mention
of
vowes
.
For
,
from
thence
we
may
well
inferre
that
in
his
distresse
he
made
vowes
.
Here
observe
,
1
What
was
done
▪
Vowes
2
To
whom
,
To
the
LORD
.
The
latter
is
expressed
.
In
which
expression
is
noted
1
The
Matter
or
thing
to
be
done
.
I
will
pay
my
vowes
.
2
The
Manner
of
doing
it
:
and
that
in
three
branches
.
1
The
time
.
Without
delay
,
speedily
,
Now.
2
The
Place
.
In
a
most
publike
place
.
In
the
presence
of
all
the
people
.
3
The
persons
;
Saints
,
whom
he
stileth
HIS
people
.
The
thing
implied
,
and
taken
for
grant
to
be
done
,
importeth
,
that
I.
Vowes
may
be
made
.
The
Object
to
whom
they
are
directed
,
The
Lord
,
declareth
,
that
II.
Sacred
vowes
must
be
made
to
God
.
The
promise
of
performing
them
,
I
will
pay
,
sheweth
,
that
III.
Vowes
made
must
be
paid
.
The
time
here
set
downe
being
the
present
,
Now
,
implieth
that
IIII.
The
first
opportunity
to
pay
a
vow
must
be
taken
.
The
place
where
he
professeth
to
performe
this
duty
is
in
the
presence
of
all
people
;
It
is
very
probable
that
his
vowes
were
made
in
secret
betwixt
God
and
himselfe
.
This
promise
then
to
performe
them
openly
,
and
publikely
intimateth
,
that
V.
Vowes
seceetly
made
may
be
openly
performed
.
The
limitation
of
the
persons
with
this
particle
of
relation
,
HIS
,
which
hath
reference
to
God
,
doth
us
to
wit
,
that
VI.
Saints
are
fittest
witnesses
of
sacred
duties
.
§.
90.
Of
making
vowes
to
God
.
I.
VOwes
may
be
made
.
II.
Sacred
vowes
must
be
made
to
God
.
Though
these
be
two
distinct
points
(
for
vowes
are
made
to
others
then
to
Iehovah
,
the
true
God
.
[
a
](A01981-e76490-b)
a
Ier.
44.
2●
.
Idolaters
make
vowes
to
their
idolls
:
and
men
make
vowes
one
to
another
,
and
that
not
onely
impiously
,
but
piously
and
justly
also
,
as
husband
and
wife
one
to
another
,
and
subjects
to
their
governours
,
servants
to
their
masters
,
and
other
to
others
)
yet
the
vow
which
is
here
mentioned
,
and
which
thorowout
the
Scripture
(
for
the
most
part
)
is
approved
,
being
a
sacred
vow
,
which
hath
direct
respect
unto
God
,
I
will
not
sever
these
two
doctrines
,
but
handle
them
as
one
.
For
,
all
that
I
shall
speake
of
vowes
,
shal
be
of
sacred
vowes
to
the
Lord
:
for
proofe
whereof
we
have
both
[
b
](A01981-e76510-b)
b
Psal
76.
11.
Isa.
19
21.
divine
precept
and
approved
[
c
](A01981-e76520-b)
c
Gen.
28.
20
,
21
Psal
61.
8
practise
.
According
to
the
words
of
the
second
doctrine
(
under
which
the
first
is
comprised
as
[
*
](A01981-e76540-b)
*
Genus
sub
specie
.
the
generall
nature
of
a
thing
under
every
species
and
particular
kind
thereof
)
I
intend
to
touch
upon
these
two
points
.
1
To
a
vow
properly
so
called
,
two
things
are
especially
requisite
.
1
Intention
.
2
Obtestation
.
Or
to
speak
more
plainely
,
a
deliberate
Purpose
,
and
an
absolute
Promise
.
The
former
first
bringeth
on
the
latter
.
The
latter
fast
bindeth
the
former
.
A
true
intention
and
deliberate
purpose
must
of
necessity
go
before
,
because
otherwise
a
promise
will
not
be
made
(
for
who
will
promise
that
which
he
intends
not
)
or
if
it
be
made
,
there
is
little
hope
it
wil
be
performed
:
or
if
it
should
be
performed
,
yet
the
very
making
of
it
without
an
intention
and
purpose
,
is
a
plaine
mocking
of
him
who
is
a
[
e
](A01981-e76620-b)
e
Acts
1.
24.
searcher
of
the
heart
,
and
[
f
](A01981-e76640-b)
f
Psal
139.
2.
understandeth
our
thoughts
afarre
off
.
This
therefore
is
necessary
,
but
not
sufficient
.
For
,
a
vow
bindeth
,
as
we
shall
hereafter
shew
:
but
every
purpose
bindeth
not
.
[
g
](A01981-e76660-b)
g
2
Cor.
1.
15
,
&c.
After
Saint
Paul
was
minded
to
come
to
Corinth
,
he
altered
his
purpose
upon
just
occasions
.
Many
purposes
come
into
mens
minds
time
after
time
.
If
they
had
the
force
of
a
binding
vow
,
who
should
be
loose
?
Nay
with
how
many
bounds
would
every
Saint
be
bound
?
Their
case
would
be
inextricable
.
They
would
have
so
many
fetters
,
and
manicles
,
and
chaines
on
them
,
as
they
could
not
tell
how
to
shake
them
off
:
how
to
rid
themselves
.
Many
weake
Christians
that
take
every
purpose
for
a
vow
,
are
exceedingly
perplexed
,
partly
thorow
their
care
to
performe
those
purposes
,
and
partly
thorow
their
griefe
at
their
failings
in
those
performances
:
supposing
that
they
have
broken
so
many
vowes
.
But
to
the
essence
of
a
vow
must
be
added
an
absolute
promise
.
Absolute
,
I
say
,
in
relation
to
mans
[
h
](A01981-e76720-b)
h
Iam.
4.
13
,
&c
Saint
Iames
doth
justly
taxe
such
as
in
this
case
make
absolute
,
or
rather
peremptory
promises
.
This
absolute
promise
I
expressed
under
this
word
,
obtestation
,
which
is
a
fit
word
to
expresse
the
nature
of
a
vow
.
It
signifieth
a
taking
of
God
to
witnesse
,
and
that
in
particular
for
performing
his
purpose
.
This
obtestation
,
maketh
it
indeed
a
vow
.
Obiect
.
Many
vowes
recorded
in
Scripture
are
conditionall
:
as
Iacobs
,
[
i
](A01981-e76790-b)
i
Gen.
28.
20.
If
God
will
be
with
me
,
&c.
And
Hannahs
,
[
k
](A01981-e76810-b)
k
1
Sam.
1.
11.
If
thou
wilt
indeed
,
&c.
and
others
.
Answ.
A
conditionall
sentence
doth
not
necessarily
importa
doubtfull
matter
,
but
is
oft
used
as
a
ground
of
an
absolute
and
undeniable
conclusion
.
As
where
Eliah
saith
,
[
l
](A01981-e76860-b)
l
1
King
.
18.
21
If
the
Lord
be
God
,
follow
him
.
Doth
he
here
make
any
question
of
the
Lords
being
God
?
Farre
be
such
a
thought
.
But
hereby
he
brings
them
the
more
evidently
to
see
their
folly
,
and
drawes
them
from
Baal
,
to
follow
the
Lord
:
as
will
clearely
appeare
if
we
bring
it
into
the
forme
of
a
syllogisme
,
thus
,
If
the
Lord
be
God
,
follow
him
.
But
the
Lord
is
God
.
Therefore
follow
him
.
A
condition
or
supposition
respecteth
the
manner
,
rather
then
the
matter
of
a
vow
.
When
in
making
a
vow
a
necessary
supposition
is
used
,
the
vow
is
never
a
whit
the
lesse
absolute
,
but
the
more
discreet
.
As
when
I
thus
vow
,
If
the
Lord
assist
me
,
I
will
every
morning
pray
before
I
go
out
of
doores
.
Such
a
vow
was
Iacobs
.
2
Annah
and
Iacob
and
others
like
to
them
might
have
by
speciall
and
divine
instinct
,
some
assurance
of
that
which
they
expressed
in
forme
of
supposition
,
and
in
that
respect
their
vow
be
absolute
.
Questionlesse
Hannah
had
assurance
that
the
Lord
would
give
her
a
man-child
,
which
made
her
in
such
particular
and
expresse
termes
vow
to
give
him
to
the
Lord
all
the
daies
of
his
life
,
and
that
there
should
ne
rasor
come
upon
his
head
.
3
When
a
vow
is
made
upon
a
condition
,
if
the
condition
hold
and
be
,
as
it
is
supposed
,
accomplished
,
then
the
vow
remaineth
as
absolute
,
as
if
there
were
no
condition
.
And
the
maker
of
the
vow
is
as
much
bound
in
this
case
to
performe
it
,
as
if
it
had
beene
made
in
the
most
absolute
termes
that
can
be
.
Yea
the
condition
may
be
such
,
as
it
will
more
bind
a
man
to
his
vow
,
then
if
there
had
beene
no
condition
:
as
when
the
condition
is
a
kind
of
consideration
or
a
benefit
in
consideration
whereof
the
vow
is
made
.
Thus
if
in
a
storme
on
sea
,
a
man
vow
to
give
so
much
to
the
poore
,
if
he
be
brought
in
safety
to
his
country
:
This
providence
of
God
in
keeping
him
safe
,
and
bringing
him
home
,
more
binds
him
to
that
worke
of
charity
,
then
the
most
absolute
vow
that
he
could
have
made
.
[
m
](A01981-e77030-b)
m
Gen
28.
20.
Iacob
having
made
such
a
vow
,
neglecteth
to
performe
it
in
due
season
.
[
n
](A01981-e77050-b)
n
—
35.
1.
Sicut
homo
imperando
ordinat
quodammodo
quid
sibi
ab
alijs
fiat
ita
promit●●n
lo
ordinat
quid
ipse
pro
alio
●acere
deheat
.
Thom.
Sum.
2
▪
●
.
q
88
art.
1.
Sacred
vowes
to
be
directed
onely
to
God
.
God
therefore
commeth
to
him
,
and
putteth
him
in
mind
thereof
,
that
so
he
might
not
over
long
li●
drenched
in
that
sea
of
ungratefull
oblivion
.
Thus
then
it
is
evident
that
a
vow
is
an
absolute
promise
of
a
deliberate
purpose
.
Such
a
promise
on
such
a
ground
doth
as
much
order
and
bind
the
promise-maker
,
as
the
command
of
one
in
authority
doth
order
and
bind
him
that
is
under
authority
.
2
Such
promises
of
sacred
duties
are
to
be
directed
unto
God
,
to
whom
vowes
are
most
properly
due
.
The
charge
of
making
vowes
mentioned
in
Scripture
directeth
us
to
God
onely
.
[
o
](A01981-e77110-b)
o
Psal.
76.
11.
Vow
and
pay
unto
the
Lord
your
God
.
[
p
](A01981-e77130-b)
p
Isa.
19.
21.
They
shall
vow
a
vow
unto
the
Lord
.
[
q
](A01981-e77150-b)
q
Ecl.
5
4.
When
thou
vowest
a
vow
to
God
.
To
God
are
all
the
approved
vowes
in
Scripture
directed
.
In
this
respect
are
vowes
intituled
Gods
vowes
.
[
r
](A01981-e77180-b)
r
Psal.
56.
12.
Thy
vowes
,
saith
the
Psalmist
to
God
,
are
upon
me
.
We
heard
that
a
vow
ariseth
from
a
true
intention
.
Who
can
discerne
that
,
but
he
who
searcheth
the
heart
?
To
whom
doe
we
owe
such
absolute
homage
,
as
to
bind
our selves
in
such
a
sacred
and
inviolable
band
,
as
a
vow
is
,
but
onely
to
God
,
especially
in
such
divine
duties
as
are
proper
to
a
vow
.
Vowes
may
inwardly
be
made
.
In
te
est
quod
voveas
&
reddas
Aug.
Enar
in
Psal.
55.
In
regard
of
this
object
to
whom
our
vowes
are
to
be
directed
,
it
is
not
necessary
that
they
be
uttered
with
words
,
or
manifested
by
signes
.
When
Hannah
vowed
her
solemne
vow
unto
God
,
it
is
said
,
She
spake
in
her
heart
,
(
1
Sam.
1.
13.
)
Indeed
the
earnestnesse
of
her
affection
,
made
her
move
her
lips
,
and
use
such
outward
motions
as
Elie
discerned
her
to
be
in
some
passion
:
but
those
were
no
signes
of
a
vow
.
No
creature
could
certenly
have
knowne
thereby
that
she
vowed
a
vow
.
As
true
and
full
a
resolution
,
yea
,
and
obtestation
and
promise
too
,
may
proceed
from
the
soule
by
the
very
thoughts
thereof
,
and
be
as
well
knowne
to
God
,
and
as
strongly
bind
a
man
,
as
by
words
or
signes
.
Words
and
signes
are
of
good
use
to
testifie
to
man
such
vowes
as
wee
make
to
God
,
that
thereby
wee
may
bee
held
somewhat
the
closer
to
them
:
yea
and
to
quicken
our
owne
spirits
the
more
,
words
are
of
use
.
But
to
the
being
A
testification
of
a
willing
promise
which
ought
to
be
made
to
God
,
&c.
came
nigh
the
mark
in
directing
a
vow
to
God
,
but
fell
short
in
restraining
a
vow
to
an
outward
testification
,
if
he
meant
onely
an
outward
testification
.
But
to
returne
to
the
point
,
God
being
the
proper
object
to
whom
sacred
vowes
are
to
bee
directed
,
what
may
bee
thought
of
those
vowes
which
Papists
(
not
unlike
to
the
idolatrous
Israelites
who
vowed
vowes
to
the
Queene
of
heaven
,
Ier.
44.
25.
)
vow
to
her
whom
they
stile
the
[
a
](A01981-e77390-b)
a
B.
Maria
Reginae
appellationem
singulariter
meretur
.
Bellar.
de
bon
oper.
l.
1.
c.
15.
Queene
of
heaven
,
and
to
other
Saints
,
and
that
in
the
same
manner
as
they
vow
to
God
,
namely
thus
,
[
b
](A01981-e77420-b)
b
Vove●
Deo
&
B.
Mariae
&
omnibus
sanctis
,
&c.
Bellar.
de
cult
.
Sanct.
l.
3.
c.
9.
I
vow
to
God
,
and
to
blessed
Mary
,
and
to
all
the
Saints
that
I
will
obey
such
and
such
a
Prelate
.
Hereof
they
give
this
reason
,
that
glorified
Saints
are
mediators
and
intercessors
by
whom
we
receive
good
things
from
God
:
Yea
they
are
Gods
by
participation
.
Thus
they
adde
blasphemy
to
blasphemy
:
ratifying
a
blasphemous
position
by
a
more
blasphemous
confirmation
.
Concerning
the
position
it selfe
of
making
vowes
to
Saints
,
1
The
holy
Scriptures
give
no
intimation
of
any
such
matter
;
but
where
it
maketh
any
mention
of
vowes
,
it
directeth
them
to
God
:
whereof
the
Papists
are
not
ignorant
.
For
,
they
who
write
of
this
controversie
,
bring
no
shew
of
any
proofe
out
of
Gods
Word
for
making
sacred
vowes
to
creatures
.
2
All
both
ancient
and
later
divines
,
both
Protestants
and
Papists
that
treat
of
vowes
,
define
it
to
be
a
promise
whereby
he
that
makes
it
,
binds
himselfe
in
a
sacred
and
solemne
manner
to
God
.
3
None
denie
but
that
a
sacred
vow
is
a
religious
act
,
and
a
part
of
divine
worship
,
and
in
that
respect
due
onely
to
God
.
To
make
it
to
any
other
is
plaine
and
palpable
idolatry
:
yet
ordinarily
their
vowes
use
to
be
made
to
this
Saint
and
that
Saint
.
Hor.
Sat.
2.
l.
1.
at
all
.
It
is
a
fooles
part
so
farre
to
fly
from
one
extreme
as
to
fall
into
another
.
As
occasion
is
offered
,
and
as
we
find
any
need
,
let
us
among
other
evidences
of
that
respect
which
we
owe
and
beare
unto
God
,
give
this
,
of
vowing
and
voluntarily
binding
our selves
to
doe
that
which
we
see
meet
and
behoofull
to
be
done
for
the
honour
of
his
name
,
and
our
well
pleasing
of
him
.
Especially
if
wee
have
just
cause
to
suspect
our selves
,
that
if
we
be
left
loose
and
at
liberty
,
we
shall
(
thorow
the
temptations
whereunto
we
are
subject
,
or
thorow
our
owne
indisposition
and
backwardnesse
to
the
duties
which
in
our
judgements
we
conceive
to
be
most
behoofull
)
faile
to
performe
them
.
In
such
cases
to
bind
our selves
by
a
sacred
vow
to
a
bounden
duty
,
as
it
testifieth
a
wise
jealousie
and
holy
feare
that
we
have
of
the
pronesse
of
our
flesh
to
start
backe
from
good
intentions
,
and
motions
of
the
Spirit
,
so
it
manifesteth
our
true
and
earnest
desire
of
doing
that
which
we
are
perswaded
wil
be
pleasing
and
acceptable
to
the
Lord
:
yea
so
true
and
earnest
a
desire
,
as
we
will
not
have
it
left
to
our
liberty
to
doe
it
,
or
not
to
doe
it
:
least
any
thing
might
fall
out
to
alter
our
mind
.
Zealous
Martyrs
,
upon
a
setled
resolution
not
to
start
in
shew
from
that
profession
which
they
are
about
to
seale
with
their
bloud
,
being
jealous
of
their
weake
flesh
,
and
sensiblenesse
of
paine
,
have
desired
to
bee
fast
bound
to
the
stake
.
A
sacred
vow
is
as
an
iron
gin
to
a
tender
and
good
conscience
.
[
c
](A01981-e77550-b)
c
Per
votum
immobiliter
voluntas
firmatur
in
bonum
.
Thom.
Sum.
2.
2
:
q.
88
art.
6.
By
it
the
will
is
unmoveably
set
and
fastned
upon
that
which
is
good
:
which
questionlesse
is
a
very
commendable
resolution
.
[
d
](A01981-e77570-b)
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arist
Hil
▪
l.
2.
c.
4.
The
Philosopher
thorow
that
light
of
naturall
reason
whereunto
by
diligent
study
and
experimentall
observance
hee
had
attained
,
discerned
the
equity
hereof
.
Hee
that
so
bindeth
himselfe
to
that
which
hee
knoweth
to
be
pleasing
and
acceptable
unto
God
,
as
he
will
not
leave
a
shew
of
liberty
to
his
unruly
flesh
to
start
from
it
,
thereby
fortifieth
himselfe
against
the
temptations
of
Satan
,
and
frailties
of
his
weake
and
wavering
flesh
.
In
which
respect
he
[
e
](A01981-e77590-b)
e
Non
te
vovisse
paniteat
,
immo
gaude
iam
tibi
sic
non
licere
,
quod
cum
tuo
detrimento
licuisset
.
Aug
Epist.
45.
ad
Arment
.
that
hath
so
tied
himselfe
,
hath
no
cause
to
repent
himselfe
thereof
:
but
he
hath
cause
rather
to
rejoyce
that
he
is
so
restrained
from
that
,
which
thorow
supposed
freedome
,
might
prove
very
dangerous
and
dammageable
.
§.
91.
Of
paying
vowes
to
God
.
III.
[
*
](A01981-e77650-b)
*
§.
89.
VOwes
made
must
be
paid
.
This
is
true
of
all
manner
of
lawfull
vowes
:
even
such
as
are
made
to
mortall
men
;
much
more
of
such
as
are
made
to
the
living
God
.
Where
in
Scripture
a
charge
is
given
for
making
a
vow
,
there
for
the
most
part
a
charge
also
for
paying
it
,
is
annexed
.
Vow
and
pay
(
Psal.
76.
11.
)
Pay
that
which
thou
hast
vowed
,
(
Eccles.
5.
4.
)
They
shall
vow
a
vow
and
performe
it
,
(
Isa.
29.
21.
)
Yea
there
are
more
strict
Quia
iam
vovis●e
,
iam
le
.
obstrinxisti
Aug.
Epist.
45
▪
ad
Arment
.
Deut.
23.
21.
Eccl.
5.
4
,
5.
charges
for
paying
then
for
making
vowes
.
So
as
,
when
thou
vowest
,
thou
bindest
thy selfe
,
namely
to
performance
.
We
read
not
of
any
penalty
threatned
for
not
making
vowes
.
But
for
not
paying
vowes
it
is
said
,
The
Lord
thy
God
will
surely
require
it
of
thee
:
and
it
would
be
sinne
in
thee
.
They
who
vow
and
pay
not
,
are
counted
such
fooles
,
as
God
hath
no
pleasure
in
.
It
is
therefore
better
that
thou
shouldest
not
vow
,
then
that
thou
shouldest
vow
and
not
pay
.
Frequent
are
the
professions
which
the
Psalmist
maketh
of
paying
his
I
will
pay
my
vowes
.
Thy
vowes
are
upon
me
O
God
,
I
will
render
praises
unto
thee
.
I
will
sing
praise
unto
thy
name
for
ever
,
that
I
may
daily
performe
my
vowes
.
Among
other
instances
take
notice
of
the
solemne
vow
he
made
for
bringing
the
Arke
of
the
Lord
into
a
setled
place
,
(
Psal.
132.
2
,
3
,
4
,
5.
)
and
withall
take
notice
of
his
care
to
performe
it
(
1
Chro.
13.
2
,
&c.
and
15.
1
,
&c.
&
17.
1
,
&c.
)
Annah
having
vowed
to
give
her
sonne
unto
the
Lord
when
she
had
wained
him
,
she
brought
him
and
gave
him
to
the
Lord
,
1
Sam.
1.
11
,
24
,
&c.
1
Sacred
vowes
have
immediate
respect
to
God
:
they
are
or
ought
to
be
made
to
him
,
as
we
shewed
in
the
former
§
.
But
[
1
](A01981-e77860-b)
1
Gal.
6.
7.
God
is
not
mocked
.
His
Soveraignty
,
his
Dignity
,
his
Majesty
,
his
Omnipotency
,
his
Integrity
,
his
Iealousie
,
and
other
like
infinite
Excellencies
in
him
,
are
forceable
motives
to
presse
performance
of
promises
to
him
.
The
Wiseman
,
where
he
is
earnest
in
urging
this
point
,
rendreth
this
reason
,
God
is
in
heaven
and
thou
art
upon
earth
,
Eccl.
5.
2.
2
Solemne
vowes
consist
of
many
bonds
.
There
is
in
them
,
1
The
bond
of
a
good
intention
,
yea
and
motion
of
the
Holy
Ghost
.
Such
intentions
and
motions
must
not
be
suffered
to
vanish
away
in
vaine
.
2
The
bond
of
a
single
a
three
fold
cord
is
not
quickly
broken
,
(
Eccles.
4.
1●
.
)
Better
were
it
not
to
vow
what
thou
doest
,
then
not
to
doe
what
thou
vowest
.
●
What
matter
of
humiliation
is
here
ministred
unto
us
for
breaking
this
strong
cord
,
for
mocking
God
by
our
too
much
carelesnesse
in
keeping
our
vowes
,
yea
and
impious
profanesse
in
breaking
them
?
Who
hath
not
cause
to
bee
much
humbled
in
this
respect
?
Some
(
it
may
bee
)
will
say
,
we
never
made
any
vowes
:
and
therefore
cannot
be
guilty
of
breaking
vowes
.
Let
such
consider
that
most
sacred
vow
which
every
of
us
made
in
Baptisme
.
Let
them
consider
the
like
sacred
vowes
made
and
renewed
so
oft
as
we
have
celebrated
the
Lords
Supper
.
Let
them
consider
the
solemne
vows
that
we
have
made
in
daies
of
humiliation
and
fast
.
Let
them
also
consider
the
publike
vowes
which
in
the
assembly
of
Saints
have
weeke
after
weeke
beene
made
.
And
as
for
Aug.
de
Ord.
l.
1.
c.
●
.
others
which
are
more
conscionable
in
their
duty
,
let
us
consider
the
private
vowes
which
in
our
daily
prayers
we
make
,
especially
those
which
upon
some
hainous
sinnes
lying
heavy
upon
our
conscience
,
in
sicknesse
or
any
other
distresse
,
in
earnest
desire
of
some
speciall
blessing
,
we
have
vowed
.
Consider
these
and
other
vowes
whereby
we
have
fast
bound
our selves
to
the
Lord
,
and
we
shall
see
that
the
sonnes
of
Beliall
,
refractary
children
,
that
wil
be
kept
under
no
yoke
,
no
not
under
those
yokes
that
we
have
voluntarily
put
upon
our
own
neckes
.
We
come
in
this
respect
too
neare
to
them
,
who
say
,
against
the
Lord
and
against
his
Annointed
,
Let
us
breake
their
bonds
asunder
,
and
cast
away
their
cords
from
us
.
Thus
doe
we
justly
deserve
that
God
should
disanull
his
promise
and
covenant
of
mercy
and
grace
with
us
.
Let
these
things
be
laid
close
to
our
consciences
,
that
the
wounds
thereof
may
humble
us
,
and
being
penitently
humbled
,
we
may
earnestly
crave
mercy
and
pardon
for
this
sin
especially
.
Sinnes
against
the
third
commandement
,
as
blasphemy
,
perjury
,
and
breach
of
vowes
,
pierce
deepe
into
a
sensible
conscience
.
But
though
they
make
deepe
wounds
,
yet
is
there
sufficient
vertue
in
the
bloud
of
Christ
to
heale
them
:
The
bloud
of
Christ
cleanseth
from
all
sinne
.
Apply
that
precious
bloud
to
the
wounds
of
thy
soule
.
Seeing
that
which
is
past
and
done
,
cannot
be
recalled
and
undone
,
it
is
not
meet
that
the
wounds
of
thy
conscience
should
continually
be
kept
open
,
till
all
the
life
thereof
be
cleane
wasted
.
Therefore
in
craving
pardon
for
this
sinne
,
beleeve
that
it
is
pardoned
:
and
then
be
more
watchfull
over
thy selfe
,
that
thou
fall
not
againe
and
againe
into
that
sin
.
1
On
those
vowes
whereunto
by
vertue
of
thy
Christian
profession
thou
art
bound
,
being
solemnly
made
at
thy
Baptisme
,
at
receiving
the
Lords
Supper
,
and
in
publike
prayer
,
oft
and
seriously
meditate
,
day
and
night
,
when
thou
liest
downe
,
and
when
thou
risest
up
,
when
thou
tariest
at
home
,
and
when
thou
goest
abroad
,
especially
when
thou
undertakest
any
duty
of
piety
,
and
art
about
in
prayer
to
present
thy selfe
before
God
;
but
most
of
all
when
thou
art
present
at
others
Baptisme
,
and
hearest
the
very
vow
which
thou
thy selfe
mad'st
before
God
.
Frequent
meditation
on
vowes
,
is
an
especiall
meanes
to
keep
them
fresh
in
memory
:
a
fresh
remembrance
of
them
putteth
life
into
the
conscience
,
and
maketh
it
sensible
:
a
quick
and
sensible
conscience
is
afraid
of
wounds
.
Feare
of
wounds
makes
carefull
in
avoiding
the
things
which
make
wounds
:
as
breach
of
vowes
doth
.
This
therefore
must
needes
bee
a
good
helpe
for
keeping
vowes
,
and
performing
them
.
2
Oft
renew
thy
vowes
,
and
so
bind
thy selfe
againe
and
againe
thereto
.
A
vow
renewed
is
as
new
made
.
Men
use
to
be
very
tender
of
their
vowes
,
when
they
are
new
made
,
or
while
they
remaine
fresh
:
as
they
are
of
a
new
sute
of
apparell
,
or
of
their
linnen
while
it
is
cleane
and
neate
.
This
direction
of
renewing
vowes
is
to
be
applied
to
vowes
of
necessary
and
bounden
duties
.
But
if
vowes
made
be
of
such
circumstances
as
are
not
necessary
,
yet
very
difficult
,
and
cannot
easily
be
performed
,
and
much
trouble
and
Aug.
Epist.
45.
ad
Arment
.
entangle
the
conscience
,
then
,
they
being
thorow
weakenesse
broken
,
the
wisest
and
safest
course
is
earnestly
to
crave
pardon
(
as
we
heard
before
)
for
that
which
is
past
,
and
to
take
heed
of
the
like
folly
,
in
ensnaring
our selves
for
the
time
to
come
.
If
a
thing
be
preposterously
done
,
rashnesse
is
rather
to
be
redressed
then
the
promise
performed
.
3
When
thou
art
tempted
to
a
sinne
,
bring
that
sinne
to
the
touchstone
of
thy
vowes
,
and
try
whether
it
be
not
against
them
.
This
triall
wil
be
a
meanes
to
make
thee
think
of
thy
vowes
,
and
to
be
more
carefull
in
keeping
them
,
and
in
resisting
temptations
against
them
.
When
the
Rechabites
An.
This
is
no
good
consequence
:
For
,
a
good
thing
is
not
therefore
to
be
wholly
omitted
,
because
there
is
danger
in
an
ill
performing
of
it
,
or
in
a
carelesse
neglect
of
prosecuting
that
which
is
begun
.
He
that
turneth
away
his
care
from
hearing
the
law
,
even
his
prayer
shal
be
abomination
.
Is
it
therefore
the
safest
not
to
pray
at
all
?
Fie
upon
such
a
consequence
.
The
just
consequence
to
be
thereupon
inferred
is
this
,
Therefore
turne
thine
care
to
the
law
and
so
pray
.
Such
a
consequence
from
such
a
ground
doth
the
Apostle
make
:
for
where
hee
had
said
,
Whosoever
,
shall
eate
the
bread
,
and
drinke
the
cup
of
the
Lord
unworthily
,
shal
be
guilty
of
the
body
and
bloud
of
the
Lord
,
Hee
addeth
as
a
just
consequence
following
thereupon
,
Let
a
man
examine
himselfe
,
and
so
let
him
eat
of
that
bread
,
and
drinke
of
that
cup.
He
saith
not
,
let
him
forbeare
to
come
to
the
Lords
Table
.
In
like
manner
the
danger
and
dammage
of
breaking
vowes
ought
not
to
restraine
us
from
making
needfull
and
usefull
vowes
:
but
it
ought
to
make
us
carefull
and
conscionable
in
performing
them
.
4
Concerning
voluntary
vowes
,
that
thou
maist
with
comfort
,
confidence
,
and
good
conscience
performe
them
;
be
very
warie
and
▪
well
advised
in
making
them
.
Be
not
rash
with
thy
mouth
,
and
let
not
thine
heart
be
hasty
to
utter
any
thing
before
God
.
In
nothing
doth
rashnesse
sooner
cause
repentance
then
in
this
.
Wherefore
for
an
advised
making
of
vowes
,
I
will
pay
my
vowes
.
3
Examine
the
matter
which
thou
art
about
to
vow
,
and
be
sure
that
it
be
such
a
thing
as
thou
maist
lawfully
,
and
can●●
comfortably
performe
.
Otherwise
thou
bringest
thy selfe
into
a
laborinth
.
For
,
the
making
of
a
vow
bindeth
a
ma●
to
performance
:
performance
of
an
evill
vow
bindeth
a
man
to
judgement
.
Thus
he
that
voweth
an
evill
thing
,
is
as
he
that
holdeth
a
dog
by
the
eares
.
He
knoweth
not
whether
to
turne
.
4
Search
thy
heart
,
and
see
how
that
stands
affected
:
whether
there
be
in
thee
a
single
,
simple
,
full
,
resolved
purpose
to
performe
what
thou
vowest
.
An
invincible
resolution
is
an
especiall
meanes
to
make
good
what
is
vowed
.
5
Make
thy
vow
with
confidence
on
the
assistance
of
Gods
Spirit
to
enable
thee
to
keepe
it
▪
suspecting
thine
own
6
In
making
thy
vow
,
pray
for
ability
to
keepe
it
.
Yea
time
after
time
,
till
it
be
performed
,
pray
for
this
grace
.
So
oft
as
thou
makest
a
solemne
prayer
betwixt
God
and
thy selfe
,
let
one
petition
be
for
keeping
thy
vow
.
And
if
thy
vow
be
of
some
duty
to
be
in
performing
all
thy
life
▪
long
,
all
thy
life
long
pray
for
this
in
particular
.
On
these
grounds
goe
on
in
doing
thy
uttermost
for
making
good
thy
vowes
;
and
that
as
thou
desirest
to
have
the
covenant
of
grace
in
Christ
made
good
to
thee
.
Performe
what
thou
hast
vowed
:
performe
it
to
the
full
.
Of
all
sacrifices
that
which
was
brought
for
accomplishment
of
a
vow
§.
92.
Of
speed
in
paying
vowes
.
IIII.
[
*
](A01981-e78520-b)
*
§.
89.
THe
first
opportunity
to
pay
a
vow
must
be
taken
.
The
Law
saith
,
[
a
](A01981-e78540-b)
a
Deut.
23.
21
Thou
shalt
not
slacke
to
pay
it
.
[
b
](A01981-e78550-b)
b
Eccl.
5
4.
Deferre
not
to
pay
it
,
saith
the
Wise-man
.
By
delay
the
occasion
that
moved
a
man
to
make
a
vow
may
be
forgotten
.
The
occasion
that
set
the
heart
on
fire
to
make
it
,
being
forgotten
,
zeale
will
soone
waxe
cold
,
as
water
when
fire
is
taken
from
the
vessell
in
which
it
is
,
or
iron
taken
out
of
the
fire
.
Nor
iron
,
nor
water
,
nor
any
other
thing
naturally
cold
,
is
more
inclinable
to
coldnesse
if
the
cause
of
heating
be
removed
,
then
mans
heart
is
to
waxe
heavy
and
dull
,
when
the
occasions
of
quickening
them
are
This
then
questionlesse
is
an
especiall
occasion
of
not
performing
many
vowes
,
that
they
are
not
performed
in
their
season
:
but
opportunity
is
let
slip
.
Had
not
God
himselfe
strike
it
while
it
is
hot
.
It
is
then
fit
to
be
wrought
upon
for
any
thing
.
Take
the
first
opportunity
,
which
is
the
fittest
season
.
If
in
any
thing
thou
wilt
make
speed
,
and
manifest
forwardnesse
,
do
it
in
performing
thy
vowes
.
Hast
thou
made
a
vow
whilest
thou
art
at
sea
?
pay
it
so
soone
as
thou
commest
to
land
:
if
thou
canst
pay
it
so
soone
.
Hast
thou
vowed
in
sicknesse
?
let
the
payment
of
it
,
be
the
first
thing
thou
doest
upon
thy
recovery
.
So
on
other
like
occasions
.
Hast
thou
by
vow
bound
thy selfe
to
read
the
word
and
pray
every
morning
?
Let
this
be
the
first
worke
thou
doest
being
up
.
If
thou
hast
any
weighty
businesse
to
doe
betimes
,
rise
the
sooner
,
that
thy
vow
may
bee
first
done
.
Let
all
things
give
place
to
it
:
it
,
to
nothing
.
A
man
that
is
able
and
willing
to
pay
a
debt
,
accounts
no
money
his
owne
,
till
the
debt
be
paid
.
He
will
keepe
in
mind
and
memory
the
day
of
paiment
,
he
will
watch
for
it
:
his
money
(
as
we
say
)
burneth
in
his
baggs
,
till
it
be
paid
.
Account
thy
vow
a
debt
.
No
debt
can
be
more
due
.
No
bond
more
binding
.
A
man
of
his
word
had
as
leave
forfeit
a
bond
,
as
faile
of
his
word
.
Be
thou
a
man
of
thy
word
with
God
.
Pay
thy
debt
:
performe
thy
vow
,
and
that
on
the
day
of
paiment
,
in
due
time
;
even
now
,
if
the
now
be
come
,
Deferre
not
to
pay
thy
vowes
.
Very
pertinent
to
this
purpose
,
and
emphaticall
is
this
phrase
of
the
Psalmist
,
Thy
vowes
are
upon
mee
O
God
.
Though
hee
Thy
vowes
are
upon
me
,
upon
him
,
whereby
hee
shewes
,
that
his
mind
and
desire
was
,
with
the
first
opportunity
to
be
eased
thereof
,
which
could
not
be
,
but
by
performing
the
same
.
Such
respect
let
us
have
to
the
vowes
that
we
make
to
God
,
such
let
our
care
be
in
performing
of
the
same
,
and
that
with
all
speed
,
so
as
we
may
truly
use
these
words
,
Thy
vowes
are
upon
me
O
God
.
§.
93.
Of
performing
vowes
openly
.
V.
[
*
](A01981-e78790-b)
*
§.
89.
VOwes
secretly
made
may
be
openly
performed
.
This
is
to
be
limited
according
to
the
nature
of
the
vow
.
Such
things
may
be
vowed
,
as
in
the
performance
of
them
,
it
is
not
meet
that
[
a
](A01981-e78810-b)
a
Mat.
6.
3.
the
left
hand
know
what
the
right
hand
doth
.
The
doctrine
therefore
saith
not
,
must
be
,
but
may
be
openly
performed
.
So
were
most
(
if
not
all
)
of
the
approved
vowes
in
Scripture
.
[
b
](A01981-e78850-b)
b
Psal.
22.
25.
I
will
praise
thee
in
the
great
congregation
(
saith
the
Psalmist
)
and
pay
my
vowes
before
them
that
feare
thee
:
and
againe
,
[
c
](A01981-e78880-b)
c
—
66.
13.
I
will
go
into
thine
house
with
burnt
offerings
:
I
will
pay
thee
my
vowes
.
[
d
](A01981-e78900-b)
d
1
Sam.
1.
24
,
&c.
Hannah
brought
her
sonne
which
shee
vowed
to
the
Lord
,
unto
the
Tabernacle
at
a
festivall
time
when
all
the
people
assembled
thither
.
[
e
](A01981-e78930-b)
e
Gen.
35.
7.
Iacob
built
an
altar
,
a
visible
and
open
memoriall
of
his
vow
.
[
f
](A01981-e78950-b)
f
Num.
21.
2
,
3.
the
Israelites
gave
a
name
(
as
a
publike
proofe
of
the
performance
of
their
vow
)
to
the
place
where
their
vow
was
performed
.
1
Hereby
God
is
more
glorified
.
An
open
testification
of
that
respect
which
Saints
beare
to
God
,
and
of
that
care
they
have
to
bind
themselves
to
do
service
to
him
,
maketh
much
to
his
honour
.
2
The
Church
is
hereby
much
edified
.
Instances
of
Saints
standing
to
their
holy
resolutions
,
and
performing
their
pious
purposes
,
cheere
the
strong
,
strengthen
the
weake
:
and
thus
is
the
Church
built
up
.
3
They
that
make
the
vowes
,
by
this
open
manner
of
making
them
good
,
cannot
but
bee
much
more
cheered
in
spirit
,
when
they
see
their
good
intentions
so
much
to
tend
to
the
advancement
of
Gods
glory
,
and
others
good
.
§.
94.
Of
performing
holy
duties
in
holy
assemblies
.
VI.
[
*
](A01981-e79060-b)
*
§
89.
SAints
are
fittest
witnesses
of
sacred
duties
.
That
which
in
this
verse
is
implied
under
this
particle
of
restraint
HIS
,
(
in
the
presence
of
all
HIS
people
)
is
other
where
more
expresly
noted
,
by
a
more
apparent
description
,
thus
,
[
a
](A01981-e79090-b)
a
Psal.
2●
25.
Consiteor
non
tanti●m
coram
te
,
D●mine
,
&c.
sed
etiam
in
auribus
credentium
,
filiorum
hominum
,
soci●rum
gaudij
mei
,
&c
Aug.
Confess
.
l.
10
c.
4.
Mat
▪
76.
I
will
pay
my
vowes
before
them
that
feare
him
.
None
but
true
Saints
do
truly
feare
God
.
1
This
property
of
Gods
people
,
that
they
feare
the
Lord
,
sheweth
that
they
will
make
the
best
use
of
such
sacred
,
solemne
duties
performed
in
their
presence
.
They
will
glorifie
God
for
this
your
zeale
.
They
will
joyne
their
spirits
with
your
spirits
in
this
open
performance
of
duty
.
They
will
become
followers
of
you
,
and
learne
of
you
to
vow
and
pay
unto
the
Lord
,
and
that
openly
,
publikely
.
2
As
for
others
,
they
are
no
better
then
such
hogges
and
dogges
,
as
are
not
meet
to
have
such
precious
pearles
,
and
holy
things
cast
before
them
:
lest
they
trample
them
under
their
feet
.
I
will
pay
my
vowes
unto
the
Lord
now
in
the
presence
of
all
his
people
.
Amen
.
§.
95.
Of
the
meaning
and
method
of
the
fifteenth
Verse
.
PSAL.
CXVI
.
XV.
Precious
in
the
sight
of
the
LORD
is
the
death
of
his
Saints
.
THe
[
*
](A01981-e79320-b)
*
§
2.
second
reason
to
enforce
the
equity
of
the
duty
before
mentioned
,
to
praise
the
Lord
,
is
here
expressed
:
being
taken
from
the
high
account
which
God
had
of
his
I
will
pay
,
&c.
I
am
thy
servant
,
&c.
To
good
purpose
is
this
tender
care
of
God
thus
indefinitely
set
downe
,
as
,
1
To
shew
that
his
case
was
no
other
then
the
case
of
others
.
Others
,
and
those
Saints
too
,
might
be
brought
even
to
death
,
as
well
as
he
.
2
To
declare
the
impartiall
respect
of
God
to
all
▪
to
others
as
well
as
to
him
:
to
him
as
well
as
to
others
.
3
To
intimate
the
ground
of
that
care
God
had
of
him
,
even
because
he
was
a
Saint
:
and
yet
not
himselfe
to
give
that
title
to
himselfe
,
least
hee
might
seeme
to
doe
it
on
vaine-glory
.
Ciconia
▪
Avi●
benefica
,
&
grata
.
Quantum
temporis
Ciconia
suis
●oetibus
educandis
clargiuntur
,
tantum
&
ipse
a
pullis
suis
invicem
aluntur
.
So.
linus
.
Petronius
appellat
Ciconiam
pietatis
cultricem
.
especiall
emphasis
.
The
persons
among
whom
implicitly
he
reckons
himselfe
,
stiled
Saints
,
are
in
the
originall
set
out
by
a
word
that
importeth
an
especiall
respect
of
God
towards
them
.
[
c
](A01981-e79530-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
root
whence
that
word
issueth
signifieth
mercy
.
Whereupon
the
Hebrewes
have
given
such
[
d
](A01981-e79560-b)
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
name
to
a
storke
,
which
kind
among
foules
is
the
most
mercifull
:
and
that
not
only
the
old
to
their
young
ones
,
as
most
are
,
but
also
the
young
ones
to
the
old
,
which
they
use
to
feed
and
carie
,
when
thorow
age
they
are
not
able
to
helpe
themselves
.
This
title
is
attributed
to
men
in
a
double
respect
.
1
Passively
,
in
regard
of
Gods
mind
and
affection
to
them
.
2
Actively
,
in
regard
of
their
minde
and
affection
to
others
.
Gods
mercy
and
kindnesse
is
great
towards
them
:
and
their
mercy
and
kindnesse
is
great
towards
their
brethren
.
They
are
therfore
by
a
kind
of
excellency
,
and
property
stiled
[
e
](A01981-e79600-b)
e
Isa.
57.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
homines
benignitatis
.
men
of
mercy
.
In
regard
of
this
double
acceptation
of
the
word
,
some
translate
it
,
[
f
](A01981-e79630-b)
f
Psal.
18.
25.
Cum
benigno
benignum
te
exhibes
.
mercifull
,
tender
,
or
courteous
.
Others
with
a
periphrase
,
with
many
words
,
because
they
have
not
one
fit
word
to
expresse
the
full
sense
,
thus
,
[
g
](A01981-e79660-b)
g
Quos
ipse
benignitate
prosequitur
.
Tremel
&
Iun.
Those
whom
God
followeth
with
bounty
,
or
to
whom
God
extendeth
his
bounty
.
This
latter
I
take
to
be
the
most
proper
to
this
place
:
for
the
word
being
passively
taken
for
such
as
are
made
partakers
of
Gods
kindnesse
,
it
sheweth
the
reason
of
that
high
account
wherein
God
hath
them
,
even
his
owne
grace
and
favour
.
We
have
a
word
in
English
that
in
this
passive
signification
fitly
answereth
the
Hebrew
,
which
is
this
,
favourite
.
By
death
,
he
meaneth
their
soule
,
or
life
,
which
is
subject
to
death
.
For
,
in
another
place
he
saith
,
[
h
](A01981-e79710-b)
h
Psal.
72
▪
14.
Precious
shal
be
their
bloud
in
his
sight
.
What
here
he
calleth
death
,
there
he
calleth
bloud
.
And
in
Scripture
phrase
[
i
](A01981-e79750-b)
i
Gen.
9.
4.
Lev.
17.
14.
bloud
is
said
to
bee
the
life
of
living
creatures
.
Very
fitly
is
this
privative
,
death
,
mentioned
in
setting
forth
Gods
care
over
their
life
,
because
by
their
death
it
is
manifested
,
partly
by
preserving
them
from
death
,
and
partly
by
providing
for
them
in
death
.
A
Trope
not
much
unlike
to
this
is
used
,
where
God
saith
,
I
wil
be
mercifull
to
their
unrighteousnesse
:
that
is
,
to
them
in
freeing
them
from
their
unrighteousnesse
.
The
word
translated
,
[
*
](A01981-e79830-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
precious
,
is
in
Scripture
attributed
to
things
[
k
](A01981-e79870-b)
k
1
Sam
3.
1.
Hebr.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Targum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
occul●um
.
Rare
,
or
scarce
(
The
Word
of
God
was
precious
.
)
Sweet
(
A
good
name
is
better
then
precious
ointment
.
)
The
preciousnesse
of
an
ointment
is
in
the
savour
of
it
,
Eccl.
7.
1.
Pure
or
holy
(
Take
forth
the
precious
from
the
vile
)
Ierem.
15.
19.
Honourable
(
Kings
daughters
among
thine
honourable
,
word
for
word
,
precious
women
)
Psal.
45.
9.
[
*
](A01981-e80020-b)
*
Ier
31.
20.
LXX
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Deare
or
beloved
(
Ephraim
my
deare
,
word
for
word
,
precious
sonne
.
)
Much
set
by
,
or
of
great
account
(
His
name
was
much
set
by
,
word
for
word
,
precious
.
)
1
Sam.
18.
30.
Of
great
value
or
worth
(
Such
were
the
stones
which
the
Queene
of
Sheba
brought
to
Salomon
,
Precious
stones
)
1
King
.
10.
10.
The
soules
of
Saints
are
every
way
precious
to
God
:
especially
in
the
three
latter
respects
,
as
they
are
deare
,
much
set
by
,
of
great
worth
,
being
redeemed
by
the
precious
bloud
of
Christ
.
For
,
hee
deales
with
them
as
men
doe
with
things
deare
,
much
set
by
,
of
great
value
.
Men
use
to
keepe
precious
jewels
safe
.
They
make
more
esteeme
of
them
then
of
all
other
things
.
They
will
not
be
prodigall
of
them
.
They
will
see
good
cause
why
they
should
part
with
them
,
or
else
they
will
not
part
with
them
.
This
is
Gods
mind
towards
the
soules
of
his
favourites
.
Saul
acknowledgeth
that
his
soule
was
precious
in
Davids
I
count
not
my
life
precious
(
or
deare
)
to
my selfe
.
This
phrase
in
the
sight
(
word
for
word
[
*
](A01981-e80310-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
eyes
)
of
the
Lord
,
is
used
by
way
of
resemblance
,
to
shew
that
God
taketh
notice
of
our
life
and
death
:
and
is
watchfull
over
the
same
,
as
men
take
notice
of
the
things
which
are
before
them
,
and
by
fixing
their
eyes
on
things
doe
manifest
a
watchfulnesse
:
or
otherwise
it
may
indefinitely
be
used
,
as
a
note
of
application
onely
;
and
so
,
in
the
sight
of
the
Lord
,
imports
no
more
but
to
the
Lord
:
as
if
it
had
been
thus
said
,
Precious
to
the
LORD
is
the
death
of
his
favourites
.
Gods
esteeme
of
men
.
More
particularly
here
is
noted
1
What
these
men
be
.
His
favourites
.
2
Wherein
that
esteeme
consisteth
.
Their
death
is
precious
in
his
sight
.
These
two
parts
give
evidence
of
these
two
points
.
I.
God
hath
favourites
.
II.
God
is
tender
of
his
favourites
death
.
§.
96.
Of
Gods
favourites
.
I.
GOD
hath
favourites
.
Without
all
question
they
were
his
favourites
that
had
these
testimonies
following
.
[
a
](A01981-e80560-b)
a
Gen
44.
The
Lord
had
respect
to
Abel
and
to
his
offering
.
[
b
](A01981-e80570-b)
b
Heb.
11.
5.
Enoch
was
translated
that
he
should
not
see
death
,
for
before
his
translation
he
had
this
testimony
that
he
pleased
God
.
[
c
](A01981-e80580-b)
c
Gen.
6.
8.
Noah
found
grace
in
the
eyes
of
the
Lord.
[
d
](A01981-e80590-b)
d
Iam.
2.
23.
Abraham
was
called
the
friend
of
God
.
[
e
](A01981-e80600-b)
e
Exo.
33.
11.
The
Lord
spake
to
Moses
face
to
face
,
as
a
man
speaketh
to
his
friend
.
[
f
](A01981-e80610-b)
f
Ios.
1.
5.
The
Lord
said
to
Ioshuah
,
I
wil
be
with
thee
;
I
will
not
faile
thee
nor
forsake
thee
.
[
g
](A01981-e80620-b)
g
Act.
13
2●
.
And
[
h
](A01981-e80660-b)
h
●
Sam.
12.
25.
Salomon
was
called
[
*
](A01981-e80670-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Iedidiah
because
of
the
Lord
:
the
Lord
loved
him
.
[
i
](A01981-e80690-b)
i
Dan.
10.
11.
Daniel
a
man
greatly
beloved
.
[
k
](A01981-e80700-b)
k
Hag
2.
23.
Zerubbabel
as
a
signet
.
[
l
](A01981-e80710-b)
l
Ioh.
21.
7.
Iohn
,
the
disciple
whom
Iesus
loved
.
[
m
](A01981-e80720-b)
m
Ioh
15.
15.
The
rest
of
the
Disciples
he
called
friends
.
And
[
n
](A01981-e80740-b)
n
Acts
9.
15.
Paul
a
chosen
vessell
.
Yea
to
the
whole
communion
of
Saints
these
titles
are
given
,
[
o
](A01981-e80760-b)
o
Exo.
19.
5.
A
peculiar
treasure
above
all
people
:
[
p
](A01981-e80770-b)
p
1
Pet.
2.
9.
A
chosen
generation
,
a
royall
Priesthood
,
an
holy
nation
:
[
q
](A01981-e80780-b)
q
Zac
▪
2.
8.
the
apple
of
Gods
eye
:
[
r
](A01981-e80790-b)
r
Eph
5
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
dearely
,
or
onely
beloved
children
:
[
s
](A01981-e80820-b)
s
Heb.
12.
23.
first
borne
:
[
t
](A01981-e80830-b)
t
Rom
8.
17.
heires
of
God
,
joynt-heires
with
Christ
:
[
u
](A01981-e80840-b)
u
1
Pet.
1.
4.
Begotten
againe
to
an
inheritance
incorruptible
,
and
undefiled
,
and
that
fadeth
not
away
,
reserved
in
heaven
.
If
they
that
are
made
partakers
of
such
prerogatives
,
be
not
compassed
about
,
and
followed
with
mercies
,
if
they
be
not
favourites
,
and
that
in
regard
of
the
favour
of
the
great
Lord
and
King
of
heaven
and
earth
,
surely
there
can
be
no
favourites
at
all
.
These
,
and
other
like
to
these
being
[
a
](A01981-e80870-b)
a
Eph.
1.
4.
chosen
in
Christ
,
are
[
b
](A01981-e80890-b)
b
Ioh.
6.
39.
given
of
the
Father
to
him
and
by
him
are
[
c
](A01981-e80910-b)
c
Eph.
1.
7.
redeemed
,
[
d
](A01981-e80930-b)
d
—
2.
16.
reconciled
,
[
e
](A01981-e80950-b)
e
—
5.
26
,
27.
sanctified
,
cleansed
,
made
holy
and
without
blemish
,
[
f
](A01981-e80970-b)
f
—
1.
6
▪
and
made
accepted
.
The
beloved
one
of
God
hath
taken
these
for
[
g
](A01981-e80990-b)
g
2
Cor.
11
▪
2.
Rev.
21.
9.
his
wife
,
and
made
them
[
h
](A01981-e81010-b)
h
Eph
5.
30.
members
of
his
body
:
by
vertue
of
which
mysticall
and
reall
union
,
[
i
](A01981-e81030-b)
i
Ioh.
17.
23.
God
loveth
them
with
that
love
he
beareth
unto
Christ
,
and
so
maketh
them
his
favourites
.
The
very
word
of
this
text
,
[
*
](A01981-e81040-b)
*
Psal.
16
▪
10.
Acts
2.
27
,
&c.
—
13.
35.
is
primarily
attributed
to
Christ
:
and
in
and
thorow
him
to
others
.
[
l
](A01981-e81070-b)
l
Est.
6.
3
,
&c.
They
invent
,
they
consult
how
to
doe
them
honour
.
Though
it
oft
fall
out
that
they
have
unworthy
favourites
,
instance
Haman
,
yet
a
King
can
deny
his
favourite
nothing
.
Let
a
favourite
aske
Honours
,
Mannours
,
Offices
,
Immunities
,
for
himselfe
,
or
for
his
friends
,
he
soone
obtaineth
what
he
asketh
.
[
k
](A01981-e81090-b)
k
Pro
▪
16.
15.
In
the
light
of
the
kings
countenance
is
life
:
and
his
favour
is
as
a
cloud
of
the
later
raine
:
and
as
[
l
](A01981-e81110-b)
l
—
19.
1●
.
the
dew
upon
the
grasse
.
He
is
therefore
counted
an
happy
man
that
may
come
to
be
a
Kings
favourite
.
Such
an
one
scorneth
the
envy
,
the
disdaine
,
the
backbiting
,
and
all
that
the
vulgar
can
doe
against
him
.
As
for
all
his
enemies
,
he
puffeth
at
them
.
If
it
be
thought
an
happinesse
to
be
a
mortall
Kings
favourite
,
what
is
it
then
to
be
a
favourite
of
the
King
of
Kings
?
Kings
on
earth
are
not
alwayes
able
to
do
what
they
will
.
Their
favourites
may
desire
,
and
they
may
be
willing
to
grant
,
more
then
they
can
.
They
have
not
alwayes
understanding
to
know
what
is
best
for
their
favourites
.
Their
favourites
may
beg
,
and
they
give
that
which
is
pernicious
.
They
doe
not
alwaies
retaine
the
same
mind
.
Their
favour
may
be
cleane
alienated
from
their
old
favourites
,
and
cast
upon
new
.
They
do
not
alwayes
live
.
They
may
die
before
their
favourites
,
and
their
favourites
then
be
the
worse
dealt
withall
even
for
that
favour
sake
which
by
the
deceased
King
was
shewed
unto
them
.
Most
of
these
may
be
exemplified
in
Ahashucrosh
and
his
favourite
Haman
.
But
the
Lord
our
God
is
subject
to
none
of
these
.
He
is
able
to
doe
what
he
will
:
and
what
his
favourites
can
justly
aske
.
He
knoweth
what
is
good
,
what
not
good
to
be
granted
to
his
favourites
.
He
is
alwais
of
the
same
mind
.
His
favor
is
stable
,
and
perpetuall
.
He
ever
liveth
.
It
never
did
,
it
never
shall
,
it
cannot
repent
any
,
to
have
beene
this
Kings
favourite
.
As
Christ
himselfe
that
high
,
and
chiefe
favourite
said
,
so
may
every
one
that
is
in
him
accepted
for
a
favourite
,
say
,
The
Psal.
16.
5
,
6.
Si
vis
verum
agnoscere
,
Deus
est
dilitiae
tuae
,
requies
tua
▪
sanitas
tua
,
gaudium
tuum
,
foelicitas
tua
,
refrigerium
tuum
,
amoenitas
tua
,
&
quicquid
sau●tè
possit
desiderare
anima
tua
,
totum
tibi
Deus
erit
.
Aug.
ad
Frat
in
Erem
.
Ser
55.
Information
in
favours
conferred
on
Gods
favourites
.
In
all
the
places
following
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
word
used
in
this
text
is
expressed
:
though
translators
do
diversly
turne
it
.
Lord
is
the
portion
of
mine
inheritance
,
and
of
my
cup
:
thou
maintainest
my
lot
.
The
lines
are
fallen
unto
me
in
pleasant
places
:
yea
I
have
a
goodly
heritage
.
If
thou
wilt
acknowledge
the
truth
,
God
is
thy
delight
,
thy
rest
,
thy
health
,
thy
joy
,
thy
happinesse
,
thy
refreshing
,
thy
glory
,
and
whatsoever
thy
soule
may
piously
desire
,
God
wil
be
all
that
to
thee
.
Boldly
and
safely
may
we
also
on
this
ground
encourage
our selves
against
all
the
envy
,
malice
,
ill
language
,
and
evill
intreating
of
the
men
of
this
world
.
What
if
the
world
account
us
forsaken
,
desolate
,
so
long
as
God
saith
to
us
,
Hephzibam
,
my
delight
in
them
,
Isa.
62.
4.
That
we
may
the
more
soundly
and
safely
comfort
and
encourage
our selves
in
this
great
prerogative
of
being
Gods
favourites
,
let
us
distinctly
note
what
evidences
of
Gods
favour
towards
his
favourites
the
Holy
Ghost
doth
expresly
set
downe
,
and
that
in
one
booke
,
the
booke
of
Psalmes
.
1
The
Lord
sets
apart
him
that
is
a
favourite
to
himselfe
,
Psal.
4.
3.
2
Every
favourite
shall
pray
unto
God
in
a
time
when
he
may
be
found
,
Psal.
32.
6.
3
Gods
praise
is
in
the
congregation
of
favourites
,
Psal.
149.
1.
They
are
incited
to
sing
to
the
Lord
:
and
to
blesse
him
,
Psal.
30.
4.
&
145.
10.
4
The
Lord
will
speake
peace
to
his
favourites
,
Psal.
85.
8.
5
He
preserveth
the
soules
of
his
favourites
,
Psal.
97.
10.
6
He
exalteth
the
praise
of
his
favourites
,
Psal.
148.
14.
7
Favourites
shall
shout
aloud
for
joy
,
Psal.
132.
16.
8
This
honour
have
all
his
favourites
,
Psal.
149.
9.
[
m
](A01981-e81550-b)
m
Col.
1.
10.
walke
worthy
of
the
Lord
,
[
n
](A01981-e81570-b)
n
Eph.
4.
1.
worthy
of
the
vocation
wherewith
we
are
called
,
our
care
must
be
1
To
understand
his
will
,
Eph.
5.
17.
2
To
love
him
with
all
our
soule
,
Deut.
6.
5.
Psal.
31.
23.
3
To
cleave
to
him
,
●os
.
23
8.
4
To
give
thanks
to
him
,
Psal.
30.
4.
5
To
do
that
which
is
well
pleasing
in
his
sight
,
Heb.
13.
21.
6
To
be
followers
of
his
ancient
favourites
,
Heb.
6.
12.
Aug.
cont
,
Manich.
l.
2.
God
hath
beene
pleased
to
choose
us
in
their
roome
,
they
being
translated
,
hee
beares
such
a
mind
to
us
,
as
he
did
to
them
.
Is
it
not
then
most
just
and
equall
that
the
same
mind
should
be
in
us
,
that
was
in
them
towards
God
,
that
the
faith
of
Abel
,
conversation
of
Enoch
,
uprightnesse
of
Noah
,
obedience
of
Abraham
,
meeknesse
of
Moses
,
courage
of
Ioshuah
,
devotion
of
David
,
repentance
of
Salomon
,
constancy
of
Daniel
,
love
of
Iohn
,
such
readinesse
to
follow
Christ
as
was
in
the
Disciples
,
and
other
like
properties
in
other
favourites
of
God
,
may
be
in
us
,
that
so
it
may
never
repent
the
Lord
that
he
hath
cast
his
favor
upon
us
,
and
made
us
his
favourites
.
God
still
remaines
the
same
:
the
same
in
his
essence
,
the
same
in
his
mind
&
affection
to
such
as
are
so
minded
and
affected
towards
him
as
his
ancient
favourites
were
.
Wherefore
though
Abel
,
Henoch
,
Noah
,
Abraham
,
and
other
favourites
be
dead
and
gone
,
yet
let
their
spirit
appeare
to
live
in
us
:
that
,
while
we
live
,
God
may
not
want
favourites
on
earth
:
but
that
we
for
the
present
may
shew
that
we
have
so
set
before
us
the
life
of
our
predecessors
,
as
we
become
examples
and
patternes
to
our
successors
.
§.
97.
Of
Gods
account
of
Saints
death
.
II.
[
*
](A01981-e81960-b)
*
§
96.
GOD
is
tender
of
his
favourites
death
.
Their
[
a
](A01981-e81980-b)
a
Psal.
7●
.
14.
bloud
he
accounts
precious
.
If
he
have
[
b
](A01981-e82010-b)
b
—
56.
8.
a
bottle
for
their
teares
,
what
hath
he
for
their
bloud
?
Christ
doth
forcibly
inferre
his
Fathers
care
of
the
life
and
death
of
his
favourites
,
by
arguments
from
the
lesse
:
as
first
from
one
of
the
meanest
of
creatures
,
thus
,
[
c
](A01981-e82050-b)
c
Mat.
10.
29
,
30
,
31.
One
sparrow
shall
not
fall
on
the
ground
without
your
father
:
Then
from
the
meanest
accident
that
is
inherent
in
man
,
his
haires
(
which
are
no
forcible
then
death
?
Assuredly
their
name
,
estate
,
liberty
and
every
thing
els
is
precious
to
him
,
to
whom
their
life
and
death
is
precious
.
death
is
precious
in
Gods
sight
,
cannot
conceive
it
to
be
so
terrible
,
much
lesse
such
a
period
.
For
then
would
God
keepe
them
from
death
.
In
that
their
death
is
precious
,
Blessed
are
they
that
die
in
the
Lord
,
(
Rev.
14.
13.
)
When
they
die
,
there
is
good
cause
they
should
die
.
The
wise
God
will
not
let
go
a
precious
thing
without
cause
.
Yea
he
will
not
let
it
go
without
advantage
.
Their
death
is
advantageable
to
God
,
to
themselves
,
to
others
.
This
may
surviving
friends
apply
to
the
death
of
such
as
Oc●a●●o
non
est
danda
Gentibus
,
ut
nos
merito
reprehendant
,
quod
quos
vivere
apud
Deum
dicimus
,
ut
exti●ctos
ac
perditos
lugeamus
&c.
Cypr.
Ser.
4.
de
Mortal
.
Incitation
to
be
a
favourite
.
are
taken
away
,
be
they
Magistrates
,
Ministers
,
Husband
,
Wife
,
Parent
,
Child
,
Neighbour
,
Kinsman
,
or
any
other
,
especially
if
they
have
left
any
evidence
of
Gods
favour
towards
them
.
Such
are
but
gone
before
us
,
not
cleane
gone
away
from
us
.
Missed
they
may
be
:
they
may
not
be
lamented
as
lost
.
Occasion
is
not
to
be
given
to
Pagans
of
just
reproof
in
that
we
lament
those
as
perished
&
lost
,
whom
we
avouch
to
live
with
God
,
&
so
by
〈◊〉
expression
of
our
inward
affection
disanull
that
faith
which
by
word
we
professe
.
3
This
high
account
which
God
maketh
of
his
favourites
death
,
is
a
forceable
motive
to
stir
us
up
to
give
all
diligence
to
be
of
the
number
of
these
favourites
,
that
so
our
teares
may
be
kept
in
Gods
bottle
,
our
complaints
in
his
bosome
,
our
cries
in
his
eares
,
our
bodies
within
the
guard
,
even
Hier.
Com
in
Psal.
143.
in
the
hands
of
his
angels
,
our
soules
bound
in
the
bundle
of
life
,
our
life
and
death
in
the
treasure
of
his
jewels
,
as
a
precious
thing
.
For
,
Precious
in
the
sight
of
the
Lord
is
the
death
of
his
favourites
.
Yea
the
soule
of
one
Saint
is
more
precious
to
him
,
then
infinite
multitudes
of
sinners
.
Let
us
covet
therefore
,
and
with
our
utmost
power
endeavour
to
be
of
this
blessed
Society
of
Saints
,
and
not
consorts
of
sinners
.
§.
98.
Of
the
exposition
and
resolution
of
part
of
the
sixteenth
Verse
.
PSAL.
CXVI
.
XVI
.
O
LORD
,
truly
I
am
thy
servant
,
I
am
thy
servant
,
and
the
sonne
of
thine
hand-maid
.
THe
[
*
](A01981-e82300-b)
*
See
§.
2.
third
reason
whereby
the
Prophet
was
the
rather
induced
to
render
solemne
praise
to
God
,
is
here
laid
downe
.
And
it
is
taken
from
the
constant
favour
of
God
towards
him
.
God
of
old
had
taken
him
even
from
his
mothers
wombe
to
be
his
servant
,
and
still
continued
that
grace
to
him
.
Therefore
he
would
praise
him
.
The
argument
may
be
brought
to
this
briefe
forme
.
[
a
](A01981-e82320-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Godsancient
servants
must
praise
him
.
[
b
](A01981-e82350-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
But
I
am
Gods
ancient
servant
.
[
c
](A01981-e82380-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Therefore
I
must
praise
him
.
I
deny
not
,
but
that
this
acknowledgement
of
Gods
ancient
kindnesse
to
himselfe
in
particular
may
be
referred
to
the
argument
indefinitely
set
down
in
the
former
verse
,
and
here
added
as
an
application
thereof
.
For
,
having
indefinitely
noted
how
the
death
of
Gods
favourites
was
precious
in
his
sight
:
here
he
giveth
instance
thereof
in
himselfe
,
and
saith
,
I
am
Gods
servant
:
and
my
death
was
precious
to
him
:
for
he
loosed
my
bands
.
This
reference
is
not
impertinent
.
But
I
take
this
for
another
distinct
argument
,
rather
then
for
an
application
,
or
confirmation
of
the
former
.
There
is
in
the
originall
a
[
e
](A01981-e82430-b)
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
est
particula
incitantis
:
affe
ctum
significat
&
impetum
Est
semper
in
initio
sententiae
.
Per
Aphae
resin
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
quae
semper
postpo
〈◊〉
.
word
premised
which
is
diversly
expounded
,
because
in
Scripture
it
is
diversly
used
,
namely
as
a
note
of
attention
,
or
obsecration
,
or
demonstration
,
or
asseveration
:
and
translated
,
Behold
,
Truly
,
I
beseech
thee
▪
But
in
all
the
acceptions
thereof
it
hath
an
emphasis
:
and
here
questionlesse
it
is
used
for
emphasis
sake
,
as
every
of
the
other
clauses
are
.
For
first
,
here
is
an
apostrophe
to
God
,
O
Lord
.
2
A
note
of
asseveration
,
truly
.
3
An
The
Asseveration
is
a
note
of
confidence
.
So
as
,
II.
Saints
may
confidently
professe
that
relation
which
God
is
pleased
shall
passe
betwixt
him
and
them
.
The
Ingemination
importeth
an
earnestnesse
in
that
which
he
professeth
,
and
giveth
instance
that
III.
Confidence
in
the
interest
which
Saints
have
in
God
maketh
them
earnest
in
pressing
it
.
The
continuance
of
the
mutuall
relation
betwixt
God
and
him
,
even
from
his
birth
is
added
as
a
prop
to
his
faith
.
Therefore
IIII.
Faith
is
much
strengthened
by
constant
evidences
of
Gods
favour
.
The
expresse
mention
of
his
mother
,
which
is
for
honour
sake
,
sheweth
that
,
V.
It
is
an
honour
to
children
to
descend
from
pious
parents
.
§.
99.
Of
Saints
being
Gods
servants
.
I.
SAints
are
Gods
servants
.
As
this
Prophet
here
so
stileth
himselfe
,
so
are
[
a
](A01981-e82710-b)
a
Exo.
32
13.
the
three
great
Patriarchs
,
Abraham
,
Isaac
,
and
Israel
:
so
also
[
b
](A01981-e82740-b)
b
Num.
12.
7.
Moses
,
[
c
](A01981-e82760-b)
c
Iob
1.
8.
Iob
,
[
d
](A01981-e82780-b)
d
Ier.
7.
25.
all
the
true
Prophets
,
the
Apostles
,
as
[
e
](A01981-e82810-b)
e
Rom
1.
1
▪
Paul
,
[
f
](A01981-e82830-b)
f
2
Pet.
1.
1.
Peter
,
[
g
](A01981-e82850-b)
g
Iud.
1.
Iude
,
yea
and
[
h
](A01981-e82870-b)
h
Isa.
42.
1.
Christ
himselfe
,
stiled
.
Sundry
are
the
respects
wherein
Saints
may
truly
and
properly
be
termed
Gods
servants
.
1
As
[
i
](A01981-e82910-b)
i
Psal.
119.
91.
all
creatures
are
:
being
made
,
sustained
,
ordered
and
governed
by
the
Lord
.
2
As
[
k
](A01981-e82930-b)
k
Ier.
25.
9.
many
naturall
men
;
being
deputed
by
the
Lord
to
speciall
functions
and
services
.
3
As
[
l
](A01981-e82950-b)
l
Mal.
1
▪
6.
Isa.
4●
.
19.
many
in
the
Church
,
making
profession
of
God
to
be
their
Lord
.
4
As
true
,
faithfull
professors
,
who
doe
indeed
take
God
for
their
Lord
.
In
the
three
former
respects
,
(
as
Gods
creatures
,
as
deputed
to
select
functions
by
God
,
as
professors
of
the
name
of
God
)
others
are
servants
of
God
as
well
as
Saints
:
but
the
fourth
respect
,
which
is
the
most
honourable
,
profitable
,
and
comfortable
respect
is
proper
and
peculiar
to
Saints
:
and
that
two
waies
,
1
By
reason
of
Gods
affection
to
them
.
2
By
reason
of
their
disposition
to
God
.
1
God
accounts
them
members
of
his
house
,
and
answerably
affects
them
as
of
his
houshold
.
In
regard
of
such
an
affection
he
thus
saith
of
Moses
.
[
m
](A01981-e83020-b)
m
Num.
12.
7.
My
servant
Moses
is
faithfull
in
all
my
house
.
Yea
as
united
unto
Christ
,
and
in
him
adopted
and
accepted
,
he
saith
to
Saints
,
as
[
n
](A01981-e83040-b)
n
Isa.
42.
1.
to
Christ
,
Behold
my
servants
,
whom
I
uphold
,
mine
elect
,
in
whom
my
soule
delighteth
.
2
They
are
affected
to
the
Lord
as
dutifull
,
faithfull
,
gratefull
servants
.
An
heathen
Monarch
observed
thus
much
,
and
thereupon
saith
,
[
o
](A01981-e83070-b)
o
Dan.
6.
●0
.
O
Daniel
,
servant
of
the
living
God
,
whom
thou
servest
continually
.
Gratulation
for
this
dignity
to
bee
Gods
servants
.
Nobilis
servitus
de
qua
&
David
ad
Deum
loquitur
,
Ego
servus
tuus
,
&c.
&
beata
Maria
ad
Angelum
,
Ecee
ancilla
Domini
.
Hanc
servitutem
hab●it
&
Moyses
,
&c.
Nec
mirum
quamvis
sanctos
homines
tamen
Deiservos
nobiliter
appella
●i
,
cum
per
Esay
am
Pater
loquatur
ad
Filium
,
Magnum
tibi
est
vocari
te
puerum
meum
.
Hier.
Com.
in
Tit.
1.
This
relation
thus
taken
affordeth
matter
of
gratulation
and
direction
to
such
as
can
truly
and
justly
apply
it
to
themselves
.
Gratulation
,
by
reason
of
the
dignity
of
it
.
Direction
,
by
reason
of
the
duties
that
are
thereupon
expected
.
1
It
is
here
as
a
dignity
expressed
,
and
made
the
ground
of
gratulation
.
And
that
not
without
cause
.
For
though
this
title
,
servant
,
be
in
it selfe
a
meane
title
,
yet
in
relation
to
God
it
is
an
high
,
an
honourable
title
.
The
greatest
noble-man
in
a
kingdome
thinks
himselfe
honoured
with
this
title
,
The
Kings
servant
.
But
what
are
mortall
Monarchs
to
the
immortall
and
incomprehensible
King
of
kings
?
Not
onely
Patriarchs
,
Kings
,
Prophets
,
and
Apostles
,
but
Christ
the
Sonne
of
God
,
thought
himselfe
dignified
with
this
title
servant
,
in
relation
to
God
.
It
is
therefore
a
noble
service
whereof
David
here
saith
to
God
,
I
am
thy
servant
,
&c.
and
blessed
Mary
to
the
angell
,
Behold
the
handmaid
of
the
Lord
.
Moses
also
and
other
Saints
were
such
servants
.
Neither
is
it
any
marvell
that
holy
men
were
dignified
with
this
title
,
whereas
the
Father
thus
speaketh
to
his
Sonne
,
It
is
a
great
thing
for
thee
to
be
called
my
servant
.
Such
is
the
Maiesty
,
Omnipotency
,
Immutability
,
Perpetuity
,
Integrity
,
Clemency
,
Mercy
,
Bounty
,
and
Excellency
every
way
of
this
Lord
,
as
it
nor
will
nor
can
repent
any
one
to
have
any
relation
to
him
,
or
dependance
upon
him
:
which
the
royall
Prophet
well
understood
,
when
he
said
to
this
Lord
,
A
day
in
thy
courts
is
better
then
a
thousand
.
I
had
rather
be
a
doore-keepein
the
house
of
my
God
,
then
to
dwell
in
the
tents
of
wickednesse
,
Psal.
84.
10.
Lords
servants
,
are
such
as
these
.
1
They
are
all
free
,
1
Cor.
7.
22.
2
All
the
services
which
the
Lord
enjoyneth
are
faire
services
,
Psal.
19.
7
,
&c.
1
Ioh.
5.
3.
3
The
Lord
gives
ability
to
doe
the
worke
which
he
expects
and
exacts
of
us
,
Ioel.
2.
29.
Phil.
2.
13.
4
He
accepteth
and
approveth
what
he
enableth
his
servants
to
doe
,
Mat.
25.
21.
Iob.
1.
8
,
9.
5
He
bountifully
rewardeth
every
good
thing
.
His
wages
are
good
and
great
,
Mat.
10.
42.
&
19.
29.
&
25.
21.
6
Gods
servants
get
favours
even
for
others
also
,
Iob
42.
8.
7
They
are
sure
of
safe
protection
from
all
hurtfull
things
,
and
of
sufficient
provision
of
all
needfull
good
things
,
Isa.
65.
13
,
14.
8
The
Lord
taketh
care
of
his
servants
seed
,
Psal.
69.
36.
1
To
honour
our
Lord
,
Mal.
1.
6.
2
To
obey
him
,
Mat.
8.
9.
Col.
3.
22.
3
To
feare
him
with
an
holy
trembling
,
Eph.
6.
5.
4
To
be
faithfull
to
him
,
Num.
12.
7.
5
To
do
all
that
we
do
on
duty
,
Luk.
17.
10.
6
To
be
no
men-pleasers
,
Gal.
1.
10.
7
To
serve
him
onely
:
not
to
serve
Mammon
or
any
other
master
,
save
the
Lord
,
Mat.
6.
24.
§.
100.
Of
Saints
confidence
in
Gods
mind
to
them
and
theirs
to
God
.
II.
[
*
](A01981-e83790-b)
*
§.
98.
SAints
may
confidently
professe
that
relation
which
God
is
pleased
shall
passe
betwixt
him
and
them
.
This
confidence
is
manifested
sometimes
in
the
acknowledgement
of
that
part
of
the
relation
which
is
on
mans
part
:
and
other
times
that
which
is
on
Gods
part
.
In
this
text
,
that
on
mans
part
is
professed
,
truly
I
am
thy
servant
.
So
where
he
saith
,
[
a
](A01981-e83820-b)
a
Psal.
95.
7.
We
are
the
people
of
his
pasture
,
and
the
sheepe
of
his
hands
,
People
and
sheepe
are
notes
of
relation
on
mans
part
.
So
are
clay
,
and
worke
of
Gods
hands
,
where
the
Prophet
saith
,
[
b
](A01981-e83870-b)
b
Isa.
64.
8.
We
are
the
clay
,
and
the
worke
of
thy
hands
.
On
Gods
part
,
he
saith
,
O
Lord
,
thou
art
our
father
,
and
thou
our
potter
.
To
like
purpose
are
other
like
notes
of
relation
on
Gods
part
,
with
confidence
professed
,
thus
,
[
c
](A01981-e83900-b)
c
Psal.
89.
〈◊〉
.
Thou
art
my
father
,
my
God
,
and
the
rocke
of
my
salvation
.
[
d
](A01981-e83920-b)
d
—
44
4.
Thou
art
my
King
,
O
God
.
[
e
](A01981-e83940-b)
e
—
3.
●
.
Thou
,
O
Lord
,
art
my
glory
.
In
these
,
and
other
like
places
,
though
the
note
of
asseveration
,
[
*
](A01981-e83960-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
truly
,
is
not
expressed
,
yet
the
manner
of
expressing
the
notes
of
relation
on
the
one
,
and
the
other
part
,
import
much
confidence
.
These
and
such
other
relations
betwixt
God
and
man
,
give
assurance
of
Gods
gracious
acceptation
and
favour
.
If
God
meant
not
to
deale
with
us
,
as
a
Father
with
children
,
as
an
Husband
with
his
wife
,
as
a
King
with
Subjects
,
as
a
Master
with
servants
,
as
a
Shepheard
with
sheepe
,
as
a
Potter
with
pots
(
for
all
these
,
and
other
like
notes
of
relation
betwixt
God
and
us
,
are
expressed
in
Scripture
)
would
God
have
suffered
such
relations
to
be
betwixt
him
and
us
?
They
are
not
complementall
,
and
meere
titular
phrases
,
but
expressions
of
true
,
reall
unions
and
communions
.
Thou
,
art
O
Lord
,
truly
thou
art
my
God
,
my
King
,
my
Father
,
my
Master
,
my
Maker
,
my
Shepheard
,
That
thou
maist
doe
this
with
the
more
stedfastnesse
of
faith
,
search
thine
heart
,
examine
thy
disposition
,
try
how
thou
standest
affected
towards
God
.
If
thou
have
the
mind
of
a
child
,
a
servant
,
a
creature
,
a
sheepe
towards
God
,
thou
maist
rest
upon
it
,
God
hath
an
answerable
mind
to
thee
.
Yea
because
God
hath
the
minde
of
a
father
and
master
to
thee
,
thou
hast
an
answerable
mind
to
him
.
The
reflection
of
his
respect
to
thee
on
thy
heart
,
worketh
respect
in
thee
towards
him
.
§.
101.
Of
Saints
earnestnesse
in
pressing
their
interest
in
God
.
III.
[
*
](A01981-e84100-b)
*
§
98.
COnfidence
in
the
interest
which
Saints
have
in
God
,
maketh
them
earnest
in
pressing
it
.
It
maketh
them
againe
and
againe
to
presse
the
same
thing
,
which
is
an
undoubted
evidence
of
great
ardency
.
Did
not
the
fire
of
a
zealous
spirit
even
flame
out
of
the
mouth
of
him
that
doth
thus
redouble
a
like
relation
before
God
,
[
a
](A01981-e84120-b)
a
Isa.
63
▪
16
:
Doubtlesse
thou
art
our
father
,
though
Abraham
be
ignorant
of
us
,
and
Israel
acknowledge
us
not
:
thou
,
O
Lord
,
art
our
Father
,
our
Redeemer
.
The
like
is
manifested
by
the
multiplication
of
severall
words
to
the
same
sense
,
thus
,
[
b
](A01981-e84140-b)
b
Psa.
80.
14
15
Behold
and
visit
this
vine
:
and
the
vineyard
which
thy
right
hand
hath
planted
:
and
the
branch
which
thou
mad'st
strong
for
thy selfe
.
Vine
,
vineyard
,
branch
,
import
one
and
the
same
thing
.
Such
confidence
as
is
rightly
grounded
on
an
assured
interest
in
God
,
perswadeth
a
mans
heart
that
God
cannot
suffer
him
to
call
and
cry
upon
him
,
and
not
heare
him
.
Therefore
if
God
at
first
heare
not
,
he
will
not
presently
give
over
,
but
rather
cry
the
more
earnestly
and
instantly
till
the
Lord
doe
heare
him
.
Indeed
they
that
know
no
title
that
they
can
make
to
God
,
nor
believe
any
interest
they
have
in
him
,
may
soone
be
driven
away
:
as
[
c
](A01981-e84170-b)
c
1
Sam.
28.
6
,
7
Saul
,
who
,
when
the
Lord
answered
him
not
,
presently
enquired
after
a
witch
.
But
they
that
well
knew
their
interest
in
God
,
tooke
another
course
.
[
d
](A01981-e84190-b)
d
Psal.
80
4
,
&c
When
God
seemed
to
be
angry
against
their
prayer
,
they
humbly
expostulate
the
case
with
God
:
they
presse
the
former
favours
that
God
shewed
to
them
,
and
that
title
which
they
had
in
him
,
and
thereupon
once
and
againe
most
earnestly
they
pray
that
God
would
cause
his
face
to
shine
upon
them
,
resting
on
this
,
that
they
shal
be
saved
.
By
that
ground
of
faith
(
whereof
in
the
former
§
.
)
labour
Chrys.
Hom.
23
in
Hebr.
11
and
againe
,
thereby
our
dull
spirits
〈◊〉
much
quickned
,
our
blunt
prayers
much
sharpened
,
and
our
weake
faith
much
strengthened
:
especially
if
with
patience
we
can
rest
upon
God
.
Saints
of
old
by
their
patient
expectation
and
stedfast
confidence
attained
what
was
promised
.
If
therefore
to
trust
confidently
be
the
way
to
receive
,
we
also
may
so
receive
.
§.
102.
Of
the
vigour
which
is
preserved
in
faith
by
the
constancy
of
Gods
favour
.
IIII.
[
*
](A01981-e84320-b)
*
§
98.
FAith
is
much
strengthened
by
constant
evidences
of
Gods
favour
.
Herewith
did
hee
support
his
faith
that
said
to
God
,
[
a
](A01981-e84340-b)
a
Psal.
2●
.
9
,
10
▪
Thou
art
he
that
tooke
mee
out
of
the
wombe
:
thou
didst
make
me
hope
when
I
was
upon
my
mothers
breast
:
I
was
cast
upon
thee
from
the
wombe
:
thou
art
my
God
from
my
mothers
bellie
.
[
b
](A01981-e84350-b)
b
—
7●
.
5
,
6.
Thou
art
my
trust
from
my
youth
:
by
thee
have
I
beene
holden
up
from
the
wombe
:
thou
art
he
that
took
me
on
t
from
my
mothers
bowels
.
It
was
not
only
the
disposition
of
Obadiah
towards
God
,
but
also
the
evidence
that
thereby
he
had
of
Gods
affection
towards
him
,
that
made
him
with
confidence
say
to
Eliah
,
[
c
](A01981-e84380-b)
c
1
King
.
18.
12.
I
feare
the
Lord
from
my
youth
.
By
long
continuance
of
ancient
favour
many
demonstrations
are
given
of
a
fast
,
fixed
,
and
unremoveable
affection
.
So
as
if
by
reason
of
temptations
one
or
more
evidences
should
be
questioned
,
yet
others
would
remaine
to
uphold
faith
,
and
to
keep
it
from
an
utter
languishing
,
and
a
totall
falling
away
.
As
when
an
house
is
supported
by
many
pillars
,
though
some
be
taken
away
,
yet
by
the
support
of
them
which
remaine
,
the
house
will
stand
.
Domesticall
Duties
.
Treat
.
●
.
§
4
,
17
,
37.
1
Be
admonished
hereby
,
O
Parents
,
to
initiate
your
children
betimes
▪
and
from
the
cradle
,
yea
from
the
wombe
to
dedicate
them
to
the
Lord
,
and
to
bring
them
up
in
the
nurtuoe
and
admonition
of
the
Lord
,
so
soone
as
they
are
capable
of
instruction
,
that
when
they
are
growne
even
unto
manhood
,
th●●
may
on
all
occasions
with
much
comfort
and
strong
confidence
say
in
the
same
sense
that
the
Prophet
here
doth
,
I
am
the
sonne
of
thine
hand
maid
;
being
borne
under
the
covenant
,
and
having
in
their
infancy
received
the
seale
of
the
covenant
,
and
from
their
child-hood
knowne
the
holy
Scriptures
,
being
taught
when
they
were
tender
,
and
thereby
brought
from
their
youth
to
feare
the
Lord
.
It
is
a
glorious
and
blessed
prerogative
to
be
[
*
](A01981-e84480-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Verna
.
borne
a
servant
in
Gods
house
.
This
is
no
slavish
condition
:
but
the
best
freedome
,
and
most
happy
immunity
that
possibly
can
be
.
Such
Hier.
Com.
1
Cor.
7.
Exhortation
to
children
.
as
are
borne
servants
in
Gods
house
,
are
by
vertue
of
that
their
birth
sons
,
and
free
,
from
the
instant
of
that
their
birth
.
Christs
servant
,
and
the
Lords
freeman
,
are
reciprocall
terms
:
either
may
bee
said
of
the
other
.
Christs
servant
is
the
Lords
freeman
:
and
the
Lords
freeman
is
Christs
servant
,
(
1
Cor.
7.
22.
)
A
good
inducement
this
is
to
provoke
parents
to
suffer
this
word
of
exhortation
.
2
Be
ye
also
,
O
Children
,
exhorted
and
perswaded
,
to
yeeld
your selves
pliable
(
from
the
time
that
you
have
any
capacity
)
to
the
good
instruction
of
your
parents
:
that
by
your
continuing
to
grow
in
grace
,
answerably
to
the
means
which
by
the
divine
providence
have
been
afforded
you
,
you
may
with
the
greater
comfort
,
and
stronger
confidence
,
both
in
time
of
humiliation
when
for
preventing
or
averting
some
judgement
,
or
obtaining
or
regaining
some
blessing
,
you
powre
forth
your
soules
to
God
,
or
in
time
of
gratulation
for
some
judgement
removed
,
or
some
blessing
bestowed
,
you
enlarge
your
hearts
,
and
open
your
mouths
,
you
may
say
to
God
,
I
am
the
sonne
of
thine
hand-maid
:
and
thou
hast
beene
my
God
from
my
mothers
wombe
.
Take
heed
that
being
borne
in
Gods
house
,
and
by
your
parent
,
the
son
of
his
hand-maid
,
you
become
not
a
bond
▪
slave
,
and
have
the
flesh
,
a
bond-woman
for
your
mother
.
They
that
serve
the
flesh
in
the
lusts
thereof
are
such
:
What
can
such
expect
but
the
doome
denounced
against
the
bond
▪
woman
and
her
sonne
,
which
was
this
,
[
*
](A01981-e84660-b)
*
Gal.
4.
30.
Lij●e
ancillam
hinc
&
si●ium
eius
.
D●sca●
,
iuquit
,
iam
quod
nihil
commune
habebit
filius
ancillae
cum
filio
m●o
Isaac
.
Chrys
Hom.
46.
in
Gen.
21
Cast
out
the
bond-woman
and
her
sonne
:
for
the
sonne
of
the
bondwoman
shall
not
bee
heire
with
the
sonne
of
the
free
▪
woman
.
A
wofull
doome
for
such
as
are
borne
in
Gods
house
,
to
be
so
cast
out
.
Thereby
they
may
know
that
they
have
nothing
common
with
the
true
sonnes
of
God
.
Nothing
,
I
say
,
in
regard
of
those
spirituall
priviledges
which
belong
to
Gods
free-borne
children
.
So
walke
therefore
,
O
children
,
that
are
borne
in
the
Church
,
so
carie
your selves
all
your
daies
,
as
you
may
on
all
occasions
say
to
the
Lord
,
I
am
the
sonne
of
thine
hand
maid
.
§.
103.
Of
childrens
honour
by
pious
parents
.
V.
[
*
](A01981-e84750-b)
*
§.
98.
IT
is
an
honour
to
children
to
descend
from
pious
parents
.
This
is
true
in
relation
to
ancient
progenitors
.
For
it
was
a
greater
honour
to
the
Iewes
in
all
succeeding
ages
,
that
they
descended
from
the
pious
Patriarchs
.
But
the
nearer
such
parents
are
,
the
more
honourable
it
is
to
children
.
Most
of
all
honourable
,
when
their
immediate
parents
,
from
whose
loines
,
and
out
of
whose
wombe
they
proceed
,
are
pious
.
Of
such
an
one
the
Prophet
here
speaketh
,
I
am
the
sonne
of
thine
hand-maid
.
For
questionlesse
he
here
calleth
his
mother
Gods
hand-maid
,
as
hee
called
himselfe
Gods
servant
:
in
a
spirituall
respect
,
in
regard
of
Gods
grace
to
her
,
and
in
her
.
Such
were
Salomons
parents
,
of
whom
,
for
honour
sake
,
he
maketh
[
a
](A01981-e84810-b)
a
Prov
4
3.
—
31.
1.
1
King
8.
17.
frequent
mention
.
[
b
](A01981-e84820-b)
b
2
Tim.
1.
5.
Summa
apud
Deum
est
nobilitas
,
clarum
esse
virtutibus
,
Quid
apud
Deum
in
viris
nobilius
Petro
,
qui
piscator
&
pauper
suit
?
Quid
in
soeminis
beata
Maria
illustrius
,
quae
spon●a
fabri
describitur
?
Hier.
ad
Celant
.
de
Iustit
.
Matris
fam.
Direction
,
for
parents
how
to
leave
an
honourable
memoriall
.
Such
was
as
Lois
the
grandmother
,
so
Eunice
the
mother
of
Timothy
.
Nothing
in
truth
can
make
any
more
honourable
then
piety
.
Whatsoever
mens
outward
condition
bee
in
this
world
,
though
never
so
meane
,
yet
if
they
excell
in
vertue
,
they
are
most
honourable
in
Gods
eye
.
What
man
before
God
more
noble
then
Peter
,
who
was
but
a
poore
fisherman
?
What
woman
more
illustrious
then
blessed
Mary
,
who
is
set
out
to
be
a
carpenters
wife
?
Pious
persons
for
birth
,
are
borne
of
God
:
For
dignities
they
are
Gods
favourites
,
of
Gods
Court
,
the
most
honourable
therein
:
they
are
the
spouse
of
his
sonne
.
For
revenewes
,
the
exchequer
of
Gods
treasures
is
alwayes
open
for
them
to
have
out
of
it
his
most
precious
jewels
:
yea
they
are
the
true
heires
of
this
world
,
and
of
the
world
to
come
.
1
Such
parents
as
desire
that
their
children
should
all
their
daies
make
an
honourable
mention
of
them
,
let
them
here
take
notice
of
the
onely
right
course
to
have
their
desire
accomplished
.
Let
them
so
walke
before
their
children
,
as
they
may
have
sure
evidences
that
they
are
Gods
servants
:
that
when
children
make
mention
of
their
father
before
the
Lord
,
they
may
have
cause
to
say
of
him
as
Salomon
did
of
his
father
,
[
c
](A01981-e84960-b)
c
1
King
.
8.
25.
Thy
servant
my
father
:
and
of
their
mother
,
[
d
](A01981-e84980-b)
d
Psal.
86.
16.
Thy
hand-maid
.
For
a
child
to
stile
himselfe
the
sonne
of
a
Duke
and
Dutches
,
Earle
and
Countesse
,
Lord
and
Lady
,
or
any
other
like
,
is
not
in
truth
such
an
honour
as
this
,
Sonne
of
Gods
servant
and
hand-maid
.
By
this
,
poore
,
meane
,
despised
parents
in
this
world
may
make
their
children
honourable
:
and
may
make
their
owne
names
honourable
to
their
children
.
2
Such
children
as
would
have
just
cause
not
vaine-gloriously
to
bragge
,
but
divinely
to
glory
in
their
parents
,
let
them
here
know
what
kind
of
parents
doe
give
that
just
cause
.
If
indeed
their
father
be
Gods
servant
,
and
their
mother
Gods
hand-maid
,
let
them
not
be
ashamed
of
them
,
because
they
be
poore
,
of
meane
condition
,
not
esteemed
in
this
world
,
but
heartily
thanke
God
that
they
are
borne
of
such
parents
as
may
give
them
occasion
to
say
,
I
am
the
child
of
Gods
servant
,
and
of
Gods
hand-maid
.
It
is
an
hard
taske
to
perswade
most
children
hereunto
.
But
they
that
know
God
,
and
the
dignities
and
immunities
of
his
servants
,
will
without
all
question
yeeld
to
the
truth
and
equity
hereof
.
§.
104.
Of
the
resolution
and
instructions
of
the
last
clause
of
the
16.
Verse
.
PSAL.
CXVI
.
XVI
.
Thou
hast
loosed
my
bonds
.
THe
[
*
](A01981-e85100-b)
*
§.
2.
fourth
reason
which
stirred
up
the
Prophet
to
give
publike
thanks
to
God
,
was
the
kindnesse
which
God
had
done
to
him
.
That
kindnesse
was
a
gracious
deliverance
from
a
grievous
distresse
,
thus
expressed
.
Thou
hast
loosed
my
bonds
.
The
argument
may
bee
thus
framed
.
They
whose
bonds
thou
O
Lord
hast
loosed
,
are
bound
to
praise
thee
.
But
Thou
hast
loosed
my
bonds
.
Therefore
I
am
bound
to
praise
thee
.
Thus
these
words
have
a
relation
to
the
principall
duty
promised
in
this
Psalme
.
They
may
also
have
an
immediate
reference
to
the
other
part
of
this
verse
,
and
that
as
an
effect
following
from
the
cause
.
The
Lord
accounted
him
his
servant
,
and
therefore
loosed
his
bonds
.
To
make
this
reference
the
better
discerned
,
some
joyne
this
part
of
the
verse
with
the
former
in
one
entire
sentence
,
which
they
expresse
in
forme
of
a
petition
thus
,
[
a
](A01981-e85180-b)
a
Obsccro
,
Ieho
va
,
cum
ego
sim
▪
servus
tuus
,
simservus
tuus
,
filius
ancilla
tua
,
solveris
vincula
mea
.
Tremel
.
&
Iun.
I
beseech
thee
,
O
Lord
,
seeing
I
am
thy
servant
,
I
am
thy
servant
,
the
sonne
of
thine
hand-maid
,
loose
my
bonds
.
But
the
mood
and
[
b
](A01981-e85210-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
tense
whereby
this
last
clause
is
expressed
,
admitteth
not
the
forme
of
petition
.
And
the
very
matter
whereabout
he
now
is
,
namely
gratulation
,
sheweth
it
rather
to
be
a
profession
of
a
former
,
then
a
supplication
for
a
future
deliverance
.
I
will
offer
,
&c.
As
if
it
had
beene
more
fully
expressed
,
Because
the
Lord
hath
loosed
my
bonds
,
therefore
I
will
offer
a
sacrifice
of
praise
.
Wherefore
to
take
the
words
as
our
English
hath
truly
and
properly
translated
them
,
thus
,
Thou
hast
loosed
my
bonds
,
[
c
](A01981-e85320-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
word
translated
,
loosed
,
doth
properly
signifio
,
to
open
;
and
thus
it
is
diversly
applied
,
as
to
the
parts
of
ones
body
,
[
d
](A01981-e85360-b)
d
Ezek
33.
22.
mouth
,
[
e
](A01981-e85380-b)
e
1
King
.
8.
29.
eyes
,
[
f
](A01981-e85400-b)
f
Isa.
50.
5.
eares
,
&c.
To
the
earth
(
and
that
when
[
g
](A01981-e85420-b)
g
—
45.
8.
ordinarily
it
openeth
it self
to
receive
rain
,
or
seed
,
or
extraordinarily
,
[
h
](A01981-e85430-b)
h
Psal
105.
17.
aswhen
it
opened
it selfe
to
devoure
Dathan
and
his
associates
.
)
To
the
[
i
](A01981-e85450-b)
i
Exo.
28
9.
engraving
of
stones
,
[
k
](A01981-e85470-b)
k
1
King
.
7.
36.
metals
,
or
any
like
thing
.
To
[
l
](A01981-e85480-b)
l
Isa.
2●
.
2.
doores
,
[
m
](A01981-e85500-b)
m
2
King
.
15.
16
gates
,
[
n
](A01981-e85520-b)
n
Deut.
28.
12.
Gen.
41.
●6
.
treasures
,
and
such
like
.
To
[
o
](A01981-e85540-b)
o
Psal.
●7
14.
the
drawing
out
of
a
sword
:
and
to
the
undoing
,
opening
,
and
loosing
of
such
things
as
are
bound
.
Thus
this
word
is
used
to
expresse
[
p
](A01981-e85550-b)
p
Isa.
5.
27.
the
undoing
of
a
girdle
wherewith
a
man
is
girt
:
the
[
q
](A01981-e85560-b)
q
Gen.
44.
11.
opening
of
a
sacke
that
is
tied
:
and
the
[
r
](A01981-e85570-b)
r
Iob
30.
11.
loosing
of
cords
and
chaines
wherewith
one
is
bound
.
Where
Nebuzaraden
saith
to
Ieremiah
,
[
s
](A01981-e85600-b)
s
Ier.
40.
4.
I
loose
thee
from
the
chaines
,
&c.
this
word
is
used
.
In
this
sense
is
it
here
used
.
Afflictions
and
calamities
are
as
bonds
,
cords
,
and
chaines
,
which
fast
tie
and
bind
men
,
which
girt
and
gall
,
pinch
and
paine
them
,
yea
and
oft
strangle
and
kill
them
:
and
in
these
respects
called
bonds
,
as
in
this
and
[
t
](A01981-e85630-b)
t
Psal.
107.
14.
Eccl
7.
26.
Isa.
28
▪
22.
—
52.
2.
Ier.
2.
20.
—
30.
8
▪
Nah.
1.
13.
many
other
places
,
where
the
very
word
,
that
is
here
,
is
used
in
the
same
sense
.
Yea
because
death
holdeth
men
downe
,
as
fast
bound
,
so
as
they
cannot
stirre
,
it
is
said
to
have
cords
(
as
was
before
noted
on
vers.
3.
§.
15.
)
and
when
one
is
delivered
from
death
▪
the
grave
is
said
,
in
the
word
of
this
text
,
to
be
[
x
](A01981-e85640-b)
x
Ezek.
37.
13.
loosed
,
or
opened
.
This
phrase
then
(
thou
hast
loosed
my
bonds
)
is
metaphoricall
.
It
implieth
two
things
.
1
That
he
was
in
sore
and
grievous
afflictions
,
wherewith
he
was
as
it
were
bound
,
as
a
man
that
is
taken
by
robbers
and
pirates
,
or
by
enemies
,
and
fast
bound
by
ropes
,
chaines
,
or
other
like
bonds
.
Thus
[
y
](A01981-e85690-b)
y
Ier.
40.
1.
Ieremiah
among
other
Iewes
that
were
taken
captives
by
the
Babylonians
,
was
bound
.
2
That
the
Lord
delivered
him
from
those
afflictions
,
which
deliverance
was
a
kind
of
loosing
those
bonds
,
so
as
they
continued
not
to
binde
him
as
before
.
Thus
Nebuzaraden
said
to
Ieremiah
,
[
z
](A01981-e85760-b)
z
—
4
▪
I
loose
thee
this
day
from
the
chaines
which
were
upon
thine
hand
.
The
occasion
of
mentioning
this
deliverance
,
is
to
convince
his
soule
of
the
equity
of
that
which
hee
was
now
in
doing
,
to
praise
the
Lord
.
Thus
we
have
A
profession
of
a
great
deliverance
.
This
may
be
considered
two
waies
.
1
Simply
,
in
and
by
it selfe
.
2
Relatively
,
in
and
with
reference
to
the
occasion
thereof
.
In
the
former
consideration
,
One
thing
is
implied
.
Another
expressed
.
1
The
thing
implied
is
,
that
he
was
in
great
distresse
.
The
mention
of
bonds
,
together
with
the
loosing
of
them
,
importeth
,
that
bonds
were
on
him
:
he
was
bound
with
them
.
2
The
thing
expressed
pointeth
at
1
The
Author
,
or
Deliverer
,
Thou
.
2
The
Kind
of
deliverance
,
hast
loosed
.
The
Reference
hereof
is
partly
immediate
to
the
very
next
words
,
partly
remote
to
the
words
further
off
.
The
immediate
reference
sets
it
downe
as
an
effect
of
that
relation
which
was
betwixt
God
and
him
.
He
was
Gods
servant
,
therefore
God
loosed
his
bonds
.
The
remote
reference
expresseth
it
as
a
cause
of
his
praising
God
.
God
loosed
his
bonds
,
therefore
he
would
praise
God
.
So
also
doth
the
immediate
inference
of
the
17
verse
:
Because
thou
,
O
Lord
,
hast
loosed
my
bonds
,
I
will
offer
praise
to
thee
.
The
thin●
implied
,
bonds
,
intimateth
that
I.
Saints
may
fall
into
inextricable
perplexities
:
Even
such
as
they
fall
into
who
are
bound
with
cords
and
chaines
,
and
know
not
how
to
unloose
them
.
Hereof
before
on
verse
3.
§.
16.
The
Author
acknowledged
to
be
his
deliverer
,
(
Thou
)
giveth
proofe
that
,
II.
God
is
a
deliverer
from
distresse
.
III.
Deliverances
are
to
be
ascribed
to
God
.
Of
both
these
before
.
Of
the
former
on
vers.
6.
§.
35
,
36.
Of
the
latter
.
ver.
8.
§.
51.
The
Kind
of
deliverance
,
hast
loosed
,
giveth
evidence
,
that
,
IIII.
God
can
deliver
out
of
inextricable
straits
.
Hereof
before
on
ver.
6.
§.
39.
41.
and
on
vers.
8.
§.
52.
The
immediate
reference
,
importeth
that
,
V.
God
taketh
especiall
care
of
his
servants
.
This
Prophet
was
Gods
servant
:
and
God
loosed
his
bonds
.
Yea
the
inference
importeth
that
therefore
,
even
because
he
was
his
servant
,
he
loosed
them
.
The
remote
reference
and
immediate
inference
,
implie
,
that
VI.
They
that
are
delivered
from
distresse
are
especially
bound
to
praise
the
Lord
.
§.
105.
Of
Gods
respect
to
his
servants
.
V.
[
*
](A01981-e86380-b)
*
§.
104.
GOD
taketh
especiall
care
of
his
servants
.
As
here
under
a
metaphor
he
is
said
to
loose
his
bonds
,
so
other
where
his
care
is
in
other
phrases
set
downe
,
thus
.
[
a
](A01981-e86420-b)
a
Psal.
34.
22.
The
Lord
redeemeth
the
soule
of
his
servants
.
[
b
](A01981-e86440-b)
b
—
144.
10.
He
delivereth
his
servants
from
the
hurtfull
sword
.
[
c
](A01981-e86460-b)
c
—
79.
10.
He
revengeth
the
bloud
of
his
servants
.
[
d
](A01981-e86480-b)
d
—
105
▪
●5
,
&c.
He
sent
plagues
among
them
that
dealt
craftily
with
his
servants
.
[
e
](A01981-e86500-b)
e
—
35.
●7
:
He
hath
pleasure
in
the
prosperity
of
his
servants
.
As
the
affection
and
respect
which
he
beareth
to
them
,
which
moveth
him
to
make
them
his
[
*
](A01981-e86520-b)
*
§.
96.
favourites
:
so
the
honour
which
he
bringeth
to
himselfe
thereby
,
moveth
him
so
and
so
to
deale
with
his
servants
.
This
reason
God
himselfe
thus
expresseth
and
presseth
,
[
f
](A01981-e86540-b)
f
Isa.
48.
9
,
11.
Eze.
39.
25
,
&c
For
my
name
sake
will
I
deferre
mine
anger
,
and
for
my
praise
will
I
refraine
,
&c.
For
mine
owne
sake
,
even
for
mine
owne
sake
will
I
do
it
.
For
how
should
my
name
be
polluted
?
They
who
have
assured
evidence
that
they
are
Gods
servants
,
have
good
ground
to
[
g
](A01981-e86570-b)
g
1
Pet.
5.
7.
cast
their
care
on
him
who
careth
for
them
.
And
in
their
distresse
to
remember
this
their
condition
,
and
with
the
remembrance
thereof
to
support
their
faith
,
and
that
by
pleading
it
before
God
,
as
he
who
said
,
[
h
](A01981-e86590-b)
h
Psal
▪
31.
16.
Make
thy
face
to
shine
upon
thy
servant
:
save
me
for
thy
mercies
sake
.
[
i
](A01981-e86610-b)
i
—
14●
2
▪
Enter
not
into
judgement
with
thy
servant
.
[
k
](A01981-e86630-b)
k
—
119.
17.
Deale
bountifully
with
thy
servant
,
that
I
may
live
and
keepe
thy
word
.
[
l
](A01981-e86650-b)
l
—
143.
12.
Destroy
all
them
that
afflict
my
soule
:
for
I
am
thy
servant
.
Believe
Gods
Word
,
and
then
say
to
God
,
[
m
](A01981-e86670-b)
m
—
119.
49.
Remember
the
word
unto
thy
servant
.
See
more
hereof
before
,
§.
96.
§.
106.
Of
their
forwardnesse
to
praise
God
who
have
beene
succoured
by
God
.
VI.
[
*
](A01981-e86730-b)
*
§.
104.
THey
that
are
delivered
from
distresse
are
especially
bound
to
praise
the
Lord
.
This
duty
is
in
speciall
[
a
](A01981-e86750-b)
a
Psal.
107
▪
2
,
&c.
enjoyned
to
them
:
and
where
it
is
enjoyned
,
this
patheticall
exclamation
of
desire
is
as
the
staffe
of
a
divine
hymne
foure
severall
times
repeated
,
Oh
that
men
would
praise
the
Lord
for
his
goodnesse
,
and
for
his
wondrous
workes
to
the
children
of
men
.
[
b
](A01981-e86770-b)
b
—
103
:
1
,
&c:
On
this
ground
doth
the
Psalmist
vehemently
incite
his
soule
to
this
duty
.
And
it
hath
beene
the
constant
practise
of
Gods
servants
after
God
hath
delivered
them
from
danger
,
and
loosed
their
bonds
to
praise
him
:
as
[
c
](A01981-e86780-b)
c
Exo
▪
15.
1
,
&c
Moses
and
Miriam
,
[
d
](A01981-e86810-b)
d
Iudg.
5.
1
,
&c
▪
Barak
and
Deborah
,
[
e
](A01981-e86840-b)
e
2
Sam.
22.
1
,
&c.
David
,
[
f
](A01981-e86860-b)
f
2
Chro
20.
26
Iehosaphat
,
[
g
](A01981-e86880-b)
g
Isa
38.
9.
Hezekiah
,
and
many
others
.
1
Praise
is
that
which
God
expecteth
for
his
kindnesse
in
delivering
us
:
for
saith
he
,
[
h
](A01981-e86910-b)
h
Psal
50.
15.
Propheta
dicit
,
immola
Deo
sacrificium
laudis
.
Et
cur
hac
faciat
adiecit
,
quoniam
eripuit
animam
meam
de
morte
.
Hier.
Comment.
in
Psal.
55.
I
will
deliver
thee
and
thou
shalt
glorifie
me
:
so
as
if
any
just
occasion
can
be
given
for
performing
this
duty
,
this
is
especially
a
most
just
occasion
.
Yea
this
being
the
end
why
God
delivereth
thee
,
it
lieth
on
thee
as
a
debt
,
a
most
due
debt
which
thou
art
to
pay
.
The
Psalmist
therefore
where
he
speaketh
of
praising
God
,
gives
this
reason
thereof
,
Thou
hast
delivered
my
soule
from
death
,
Psal.
56.
12
,
13.
2
Distresse
makes
men
to
call
upon
God
.
If
upon
deliverance
from
distresse
they
are
not
carefull
to
praise
God
,
they
shew
that
they
performe
duties
of
piety
for
their
own
advantage
:
and
give
just
cause
to
suspect
,
that
if
it
were
not
to
reape
benefit
to
themselves
thereby
,
they
would
performe
no
duty
at
all
to
God
.
Thou
hast
loosed
my
bonds
:
and
as
you
say
it
,
Aug.
Enar.
in
Psal.
102.
so
know
the
end
why
ye
ought
to
say
it
,
namely
to
convince
your
soules
of
the
equity
of
giving
thankes
to
God
,
and
to
provoke
them
to
doe
it
the
more
readily
and
cheerefully
.
When
you
are
about
to
render
solemne
praise
to
God
,
doe
as
this
Prophet
did
,
thinke
of
your
bonds
which
God
hath
loosed
.
Meditation
thereon
will
much
enslame
▪
your
holy
zeale
of
praising
God
.
When
the
thought
of
your
bonds
which
God
hath
loosed
commeth
to
your
mind
,
then
withall
enquire
(
as
Ahashuerosh
did
when
he
heard
of
the
kindnesse
done
to
him
by
Mordecai
)
what
hath
beene
rendred
unto
the
Lord
,
what
is
to
be
rendred
to
him
.
This
will
make
thee
with
such
a
mind
as
the
Prophet
did
,
use
these
words
to
the
Lord
,
Thou
hast
loosed
my
bond
.
I
will
offer
to
thee
a
sacrifice
of
thankesgiving
.
§.
107.
Of
the
resolution
of
the
three
last
Verses
.
PSAL.
CXVI
.
VER.
17.
I
will
offer
to
thee
the
sacrifice
of
thankesgiving
:
and
will
call
upon
the
name
of
the
LORD
.
VER.
18.
I
will
pay
my
vowes
unto
the
LORD
,
now
in
the
presence
of
all
his
people
.
VER.
19.
In
the
Courts
of
the
LORDS
house
,
in
the
middest
of
thee
,
O
Ierusalem
.
Praise
ye
the
LORD
.
IN
these
three
last
verses
of
this
Psalme
the
Prophet
returneth
to
his
profession
of
rendring
praise
unto
the
Lord
:
wherein
some
things
,
that
were
before
set
downe
,
are
repeated
:
and
other
things
are
added
thereto
.
For
the
better
discerning
whereof
take
notice
of
two
maine
points
expressed
therein
.
1
A
Protestation
to
praise
the
Lord
himselfe
.
2
A
Provocation
to
others
,
so
to
doe
.
In
his
Protestation
we
have
,
1
The
Matter
thereof
.
2
The
Motive
thereto
.
The
Matter
consisteth
of
two
duties
.
1
Giving
thanks
to
God
.
I
will
offer
to
thee
the
sacrifice
of
thankesgiving
.
2
Calling
upon
God
.
And
will
call
upon
the
name
of
the
LORD
.
The
motive
is
taken
from
his
vow
:
where
we
have
to
consider
1
The
generall
Matter
thereof
,
I
will
pay
my
vowes
unto
the
LORD
.
2
The
particular
Manner
of
performing
it
.
The
Manner
is
set
out
by
two
circumstances
.
1
The
Time
.
Now.
2
The
Place
;
which
is
largely
described
,
and
that
1
Indefinitely
.
In
the
presence
of
his
people
.
2
Determinately
,
by
a
description
of
the
place
where
Gods
people
met
.
This
is
here
described
1
By
the
Relation
it
had
to
God
,
In
the
courts
of
the
Lords
house
.
2
By
the
Scituation
of
it
.
In
the
middest
of
thee
O
Ierusalem
.
The
Provocation
to
others
,
is
in
the
very
last
clause
of
all
,
thus
expressed
,
Praise
ye
the
LORD
.
The
first
duty
in
the
Protestation
was
before
set
downe
,
verse
13.
I
will
take
the
cup
of
salvation
.
Here
it
is
in
other
words
repeated
,
thus
,
I
will
offer
to
thee
the
sacrifice
of
thanksgiving
.
The
second
duty
is
here
repeated
in
the
very
same
words
wherein
it
was
expressed
before
verse
13.
thus
,
And
I
will
call
upon
the
name
of
the
Lord
.
The
Matter
of
the
motive
,
and
the
amplification
thereof
by
the
Time
,
and
by
the
place
,
as
it
is
indefinitely
set
downe
,
are
all
,
word
for
word
,
repeated
in
this
18th
verse
,
as
they
were
before
expressed
in
the
14th
verse
,
thus
,
I
will
pay
my
vowes
unto
the
LORD
,
now
in
the
presence
of
all
his
people
.
The
determinate
description
of
the
place
in
the
19th
vers.
by
the
relation
it
hath
to
God
,
and
by
the
scituation
of
it
,
thus
,
In
the
courts
of
the
LORDS
house
,
in
the
middest
of
thee
,
O
Ierusalem
,
is
for
substance
the
same
that
was
noted
before
,
in
the
latter
end
of
the
14th
and
18th
verses
.
Chrys.
Serm
de
fide
&
lege
.
Concerning
these
repetitions
,
we
may
not
thinke
that
he
which
used
them
,
used
them
in
vaine
.
He
was
guided
by
that
divine
spirit
which
would
not
suffer
the
least
title
to
bee
in
vaine
.
By
repetitions
good
doctrines
are
fast
fixed
in
mens
minds
.
Besides
other
ends
[
*
](A01981-e87860-b)
*
§
98.
before
noted
for
repeating
of
one
and
the
same
thing
,
whether
in
the
same
,
or
in
1
[
a
](A01981-e87900-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
By
repeating
the
same
words
immediately
together
in
the
same
sentence
,
as
in
the
verse
before
▪
I
am
thy
servant
,
I
am
thy
servant
:
and
in
the
Psalme
before
this
,
[
b
](A01981-e87930-b)
b
Psal.
115.
1.
Not
unto
us
O
Lord
▪
not
unto
us
,
&c.
2
[
c
](A01981-e87960-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
By
repeating
the
same
in
the
end
of
one
sentence
,
and
beginning
of
the
next
,
thus
,
[
d
](A01981-e87980-b)
d
Psal.
9●
.
5.
Sing
unto
the
LORD
with
the
harpe
:
with
the
harpe
,
and
the
voice
of
a
Psalme
.
3
By
[
e
](A01981-e88020-b)
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
repeating
the
same
in
the
beginnings
of
severall
sentences
thus
,
[
f
](A01981-e88050-b)
f
Psal.
135.
19
,
20.
Blesse
the
Lord
O
house
of
Israel
.
Blesse
the
Lord
O
house
of
Aaron
,
&c.
4
By
[
g
](A01981-e88070-b)
g
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
repeating
the
same
in
the
ends
of
severall
sentences
,
as
[
h
](A01981-e88090-b)
h
Psal
●36
.
where
every
verse
of
a
Psalme
endeth
with
this
clause
,
His
mercy
endureth
for
ever
.
5
By
[
i
](A01981-e88120-b)
i
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
repeating
the
same
in
the
beginning
and
in
the
end
,
as
[
k
](A01981-e88140-b)
k
Psal.
8.
●
,
9.
where
the
same
Psalme
beginneth
and
endeth
with
this
clause
,
O
Lord
our
Lord
,
how
excellent
is
thy
name
in
all
the
earth
?
6
By
[
l
](A01981-e88180-b)
l
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
repeating
the
same
in
the
beginning
,
middest
,
and
end
,
thus
,
[
m
](A01981-e88210-b)
m
Psal.
47.
6.
Sing
praises
to
God
,
sing
praises
,
sing
praises
unto
our
King
,
sing
praises
.
§.
108.
Of
a
soule
so
ravished
with
Gods
praises
,
as
it
cannot
bee
satisfied
in
setting
them
out
.
BY
the
repetitions
noted
in
the
close
of
this
Psalme
,
the
Prophet
manifesteth
a
divine
[
*
](A01981-e88260-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
affectus
concitatus
.
passion
,
thorow
a
deepe
apprehension
of
Gods
favour
,
and
succour
shewed
unto
him
;
wherewith
he
was
so
ravished
,
as
he
could
not
be
satisfied
in
setting
it
out
:
nor
thought
that
he
could
ever
say
enough
thereabouts
.
Wherefore
he
loves
to
speake
of
it
againe
and
againe
;
and
oft
to
declare
his
purpose
thereabouts
,
sometimes
in
some
other
words
,
and
sometimes
in
the
very
same
.
Hereby
he
giveth
instance
,
that
,
A
deepe
and
due
apprehension
of
Gods
mercies
makes
a
soule
unsatisfied
in
setting
forth
Gods
praises
.
The
divine
hymnes
that
were
penned
by
such
as
did
indeed
deepely
ponder
on
Gods
mercies
,
are
evident
demonstrations
thereof
.
Among
other
the
booke
of
Psalmes
:
and
in
that
booke
the
47
,
103
,
107
,
135
,
136
,
148
,
149
,
&
150
Psalmes
.
Gods
mercies
,
the
more
they
are
pondered
,
are
the
more
admired
:
especially
when
the
greatnesse
,
freenesse
,
seasonablenesse
of
them
,
and
other
like
circumstances
,
together
with
our
unworthinesse
,
and
therewithall
the
need
that
wee
have
thereof
,
the
sweetnesse
that
we
taste
,
and
benefit
that
we
reape
thereby
,
are
duely
and
deeply
weighed
.
They
are
like
a
bottomlesse
sea
,
which
,
the
farther
it
is
sounded
,
the
deeper
it
appeares
to
be
:
or
like
to
the
bright
Sun
,
which
,
the
more
it
is
gazed
upon
,
the
more
it
dazleth
the
eye
.
Yea
further
,
Gods
mercies
are
so
linked
together
,
as
when
we
have
occasion
to
meditate
on
one
,
many
of
them
instantly
present
themselves
to
the
view
of
our
mind
:
as
he
that
in
a
cleare
night
lifteth
up
his
eyes
to
see
one
starre
,
hath
millions
on
a
sudden
in
his
sight
:
or
as
he
that
in
the
banke
of
a
deepe
river
maketh
a
gut
for
a
little
water
to
passe
thorow
,
maketh
way
for
a
floud
to
follow
after
.
Thus
was
this
believe
that
God
heares
their
prayers
,
cannot
but
hold
themselves
much
bound
to
testifie
all
possible
thankfulnesse
.
4
He
[
n
](A01981-e88350-b)
n
Vers.
3.
keepes
his
distresse
in
mind
and
memory
.
So
long
as
a
mans
mind
is
fixed
on
his
danger
and
distresse
,
his
heart
remaines
on
fire
with
desire
of
gratitude
.
5
He
was
well
instructed
in
Gods
[
o
](A01981-e88390-b)
o
Vers.
5.
goodnesse
,
which
doth
most
of
all
enlarge
a
mans
heart
unto
all
gratefulnesse
.
6
He
acknowledged
God
to
be
his
[
p
](A01981-e88430-b)
p
Vers.
6
,
7
,
8
▪
deliverer
▪
whereby
he
saw
himselfe
so
engaged
to
God
,
as
he
could
not
but
acknowledge
all
thanks
to
be
most
due
unto
him
.
7
His
[
q
](A01981-e88460-b)
q
Vers
▪
1.
love
was
setled
on
God
.
Nothing
can
more
enflame
zeale
then
love
.
8
He
sets
God
alwayes
[
r
](A01981-e88500-b)
r
Vers
9.
before
him
.
The
presence
of
him
that
doth
a
kindnesse
,
doth
more
and
more
egge
a
man
on
to
praise
him
.
9
He
remembred
his
owne
[
s
](A01981-e88530-b)
s
Vers.
10
,
11.
weakenesse
in
making
question
of
Gods
promises
:
whereby
he
is
moved
the
more
to
blesse
God
for
bringing
that
to
passe
,
whereof
he
doubted
.
10
He
observed
that
his
[
t
](A01981-e88560-b)
t
Vers.
15.
death
was
pretious
in
Gods
sight
,
and
is
enduced
thereby
to
have
Gods
name
in
high
esteeme
,
and
to
praise
him
with
the
uttermost
of
his
power
.
11
He
was
assured
of
the
[
u
](A01981-e88600-b)
u
Vers
16.
mutuall
relation
betwixt
God
and
himselfe
,
which
obliged
him
the
more
to
God
,
and
made
him
the
more
fervent
in
praising
God
.
12
By
this
benefit
[
x
](A01981-e88630-b)
x
Vers.
12.
all
Gods
benefits
came
to
his
mind
,
which
much
increased
the
heavenly
fire
of
zeale
in
him
.
13
[
y
](A01981-e88660-b)
y
Vers.
12.
He
knew
nothing
to
render
by
way
of
satisfaction
to
God
:
therefore
he
is
the
more
stirred
up
to
praise
him
.
14
He
useth
[
z
](A01981-e88690-b)
z
Vers.
13.
outward
rites
to
quicken
his
spirit
the
more
.
No
marvell
then
that
he
is
so
full
of
life
in
performing
this
duty
.
15
[
a
](A01981-e88710-b)
a
Vers.
19.
He
goeth
to
the
courts
of
the
Lords
house
,
where
Gods
people
were
assembled
together
:
An
especiall
means
to
quicken
his
spirit
.
16
[
b
](A01981-e88740-b)
b
Ibid.
He
provokes
others
to
praise
God
:
and
thereby
incites
himselfe
the
more
to
that
duty
.
§.
109.
Of
expressing
the
same
thing
in
differing
phrases
.
THe
first
branch
of
the
Repetition
of
the
Prophets
protestation
concerneth
the
principall
duty
here
promised
,
thus
expressed
,
I
will
offer
to
thee
the
sacrifice
of
thanksgiving
.
Though
the
Prophet
for
substance
of
matter
intends
no
more
here
then
he
did
before
,
vers.
13.
yet
the
different
manner
of
expressing
the
same
,
affordeth
some
other
usefull
instructions
:
which
that
we
may
the
better
discerne
,
let
us
take
a
view
of
the
different
phrases
.
1
What
he
stiled
before
,
cup
of
salvations
,
here
he
termeth
,
sacrifice
of
thanksgiving
.
2
Where
,
before
he
said
,
I
will
take
,
or
lift
up
,
here
he
saith
,
I
will
offer
up
.
This
latter
manner
of
expressing
his
mind
,
is
the
more
plaine
and
perspicuous
:
and
serveth
as
a
commentary
to
the
former
:
in
which
respect
it
is
not
in
vaine
,
but
to
very
good
purpose
,
added
.
In
and
by
this
patterne
a
usefull
rule
for
repeating
one
and
the
same
thing
in
different
words
,
is
set
out
,
which
is
,
In
the
latter
place
to
use
such
words
and
phrases
as
are
in
themselves
more
easie
,
and
better
knowne
then
the
former
,
and
which
may
give
some
light
for
a
better
understanding
of
the
Quintil
lib.
8.
cap
3
▪
former
:
For
,
why
are
phrases
added
to
phrases
in
and
about
the
same
thing
,
but
for
illustration
sake
,
to
make
the
point
the
more
perspicuous
?
That
therefore
which
is
added
for
this
end
,
must
be
more
cleare
and
evident
:
otherwise
multiplication
of
words
and
phrases
is
idle
and
absurd
.
§.
110.
Of
offering
a
sacrifice
of
praise
.
WHere
the
Ptophet
saith
[
*
](A01981-e88970-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
will
offer
,
he
useth
a
word
that
signifieth
to
flay
,
but
is
most
usually
applied
to
the
slaying
of
beasts
or
birds
for
feasts
or
sacrifices
:
a
nowne
therefore
derived
from
that
verbe
is
here
and
in
many
other
places
put
for
a
sacrifice
.
Our
English
,
as
well
as
other
tongues
,
can
well
expresse
this
derivation
thus
,
[
a
](A01981-e89020-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
will
sacrifice
the
sacrifice
of
thankes
.
The
expresse
relation
of
this
oblation
to
God
,
in
this
phrase
[
b
](A01981-e89050-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
thee
,
importeth
a
kind
of
donation
,
that
thereby
something
was
given
to
God
.
The
attribute
of
thanksgiving
,
distinguisheth
the
kind
of
sacrifice
.
The
[
c
](A01981-e89090-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
word
signifieth
confession
,
and
it
is
applied
sometimes
to
mans
sinnes
,
and
sometimes
to
Gods
properties
and
works
.
Ioshua
useth
this
word
where
he
saith
to
A.
chan
,
[
d
](A01981-e89140-b)
d
Ios.
7.
19.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Make
confession
to
God
,
meaning
confession
of
sinne
.
And
the
Psalmist
useth
this
very
word
where
he
saith
to
God
,
[
e
](A01981-e89170-b)
e
Psal.
26.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
will
publish
with
the
voice
of
confession
,
(
or
thankesgiving
)
and
tell
of
all
thy
wondrous
workes
.
In
this
sense
this
word
is
oft
used
.
That
staffe
of
the
Psalme
of
praise
which
is
foure
severall
times
repeated
,
by
this
word
,
doth
set
out
praise
and
thanksgiving
to
God
,
thus
,
[
f
](A01981-e89210-b)
f
Psal.
107.
8
,
15
,
21
,
31.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Consiteantur
Domino
,
&c.
vet.
transl
.
Let
men
confesse
before
the
Lord
his
goodnesse
.
Hereupon
that
sacrifice
which
was
offered
up
when
men
recounted
and
acknowledged
Gods
mercies
towards
them
,
was
called
a
[
g
](A01981-e89250-b)
g
Lev.
7.
1●
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sacrifice
of
confession
:
which
phrase
is
here
used
in
this
text
,
and
translated
▪
sacrifice
of
thanksgiving
,
or
sacrifice
of
praise
.
The
signification
of
the
Hebrew
word
,
is
the
rather
to
be
observed
,
because
it
doth
excellently
set
out
the
nature
of
thanksgiving
,
or
praise
,
as
it
hath
reference
to
God
,
which
is
,
[
*
](A01981-e89310-b)
*
See
The
Guide
to
go
to
God
,
on
the
conclusion
of
the
Lords
Prayer
.
§.
239.
to
confesse
and
acknowledge
God
to
be
what
he
is
,
to
do
what
he
doth
,
and
to
give
what
he
giveth
.
To
offer
a
sacrifice
at
such
a
confession
,
or
thanksgiving
,
added
much
to
the
solemnity
thereof
:
and
made
it
more
honourable
in
it selfe
,
and
more
acceptable
to
God
:
which
that
we
may
somewhat
the
more
distinctly
discerne
,
let
us
take
a
briefe
view
of
the
severall
sacrifices
which
were
appointed
by
the
law
to
be
offered
.
§.
111.
Of
the
severall
sacrifices
of
the
Law
.
A
pious
rite
whereby
something
was
offered
to
God
.
I
terme
it
,
a
rite
,
because
it
was
one
of
those
externall
ceremonies
which
God
ordained
to
be
used
in
his
Church
till
the
fulnesse
of
time
should
come
.
I
adde
this
attribute
,
pious
,
unto
it
,
to
shew
that
it
was
an
action
of
piety
,
a
part
of
divine
worship
.
In
every
sacrifice
something
either
with
,
or
without
life
,
was
brought
,
and
by
the
Priest
,
in
the
name
of
him
that
brought
it
,
offered
to
the
Lord
.
Herein
lieth
a
maine
difference
betwixt
this
,
and
other
rites
,
and
in
speciall
betwixt
a
sacrifice
and
a
sacrament
.
The
essentiall
action
of
a
[
a
](A01981-e89420-b)
a
1
Pet.
3
21.
1
Cor.
10
2.
all
which
were
sacramentall
rites
,
answerable
to
our
sacrament
of
Baptisme
)
received
thereby
preservation
,
protection
,
and
direction
from
the
Lord
.
So
they
which
were
circumcised
received
the
seale
of
remission
of
sinnes
.
They
which
celebrated
the
Passeouer
received
the
scale
of
deliverance
from
bondage
.
They
also
which
eate
Manna
,
and
dranke
the
water
that
flowed
out
of
the
rock
(
[
b
](A01981-e89430-b)
b
1
Cor.
10.
3
,
4
which
answered
to
the
Sacrament
of
the
Lords
Supper
)
apparently
received
both
spirituall
and
temporall
blessings
from
the
Lord
.
But
in
all
manner
of
sacrifices
something
was
brought
and
offered
to
the
Lord
,
as
will
more
evidently
appeare
by
a
particular
enumeration
of
the
severall
sacrifices
:
which
may
thus
be
distinguished
.
Two
ends
there
were
of
sacrifices
.
[
c
](A01981-e89490-b)
c
1
Sam.
26.
19.
If
the
Lord
have
stirred
thee
up
against
me
,
let
him
smell
an
offering
.
Another
to
gratifie
God
for
some
favour
received
.
Thus
[
d
](A01981-e89520-b)
d
2
Chro.
15.
11
Asa
and
his
people
having
gotten
victory
over
the
Ethiopians
,
that
came
against
him
with
an
army
of
ten
hundred
thousand
,
offered
of
the
spoile
to
the
Lord
.
1
Expiatory
,
for
expiation
of
sinne
.
2
Gratulatory
,
for
testification
of
thanks
.
Expiatory
sacrifices
were
expresse
types
of
the
sacrifice
of
Christ
,
by
which
onely
sinne
could
be
taken
away
.
Vnder
this
head
are
comprised
[
e
](A01981-e89630-b)
e
Lev.
16.
6
,
&c
Whole
burnt
offerings
for
attonement
,
[
f
](A01981-e89650-b)
f
—
4.
3
,
&c.
severall
sorts
of
sacrifices
for
the
sinnes
of
severall
persons
,
as
of
Priests
,
whole
assemblies
,
Princes
and
private
persons
,
and
all
kinds
of
sacrifices
for
[
g
](A01981-e89660-b)
g
—
14
4
,
&c.
—
15.
14
,
&c.
cleansing
such
as
were
legally
uncleane
,
as
lepers
,
those
that
had
running
issues
,
or
had
touched
a
dead
corps
,
or
any
uncleane
thing
,
with
the
like
.
Gratulatory
sacrifices
were
visible
representations
of
that
[
h
](A01981-e89710-b)
h
Heb.
13.
15.
praise
,
[
i
](A01981-e89720-b)
i
Rom.
12.
1.
obedience
,
and
[
k
](A01981-e89730-b)
k
Phil
4.
18.
Heb.
13.
16.
benevolence
which
all
Gods
people
are
bound
unto
.
Of
these
there
were
two
sorts
.
1
Such
things
as
had
life
,
and
were
slaine
.
2
Such
as
had
no
life
,
and
were
offered
to
God
.
Many
peace-offerings
,
free-offerings
,
vow-offerings
,
and
first-lings
of
living
creatures
,
were
slaine
for
gratulatory
sacrifices
:
and
that
to
shew
,
that
even
in
gratulation
expiation
must
be
made
,
and
that
by
the
bloud
and
sacrifice
of
Christ
all
things
are
made
acceptable
to
God
.
[
l
](A01981-e89770-b)
l
Lev
22.
21.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Heb
13
15.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
word
therefore
that
importeth
,
slaying
,
is
attributed
to
gratulatory
sacrifices
.
Their
[
m
](A01981-e89820-b)
m
Lev.
2.
1
,
&c.
meat-offerings
,
and
[
n
](A01981-e89830-b)
n
Exo.
29.
40.
drink-offerings
▪
many
free-offerings
and
vow-offerings
,
first-fruits
,
tithes
,
and
such
like
,
were
of
things
without
life
.
These
are
usually
expressed
by
[
o
](A01981-e89840-b)
o
Lev.
2.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Heb.
5.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
word
that
properly
signifieth
a
gift
,
which
we
translate
offering
,
because
in
way
of
gratitude
they
were
given
to
the
Lord
,
and
offered
up
to
him
.
Gratulatory
offerings
were
ordinary
,
or
extraordinary
.
Ordinary
were
those
which
were
[
p
](A01981-e89920-b)
p
Exo.
29.
40
,
&c.
constantly
offered
every
morning
and
evening
,
and
at
other
times
in
their
seasons
were
brought
as
first-fruits
,
tithes
,
&c.
Extraordinary
,
were
such
as
for
[
q
](A01981-e89950-b)
q
2
Sam
24.
25.
removing
some
great
and
imminent
judgement
,
or
[
r
](A01981-e89960-b)
r
2
Chro.
15.
11
conferring
some
speciall
blessing
were
brought
and
offered
unto
the
Lord
.
1
The
offering
up
of
these
extraordinary
sacrifices
set
out
a
most
solemne
and
extraordinary
manner
of
praising
Iren.
advers.
Haer.
l.
4.
c
34.
God
.
And
this
is
the
substance
of
that
which
the
Prophet
here
intendeth
under
this
phrase
,
I
will
offer
to
thee
the
sacrifice
of
thanksgiving
.
For
,
they
offered
to
God
,
not
in
regard
of
any
need
that
God
had
,
but
as
giving
thankes
for
what
hee
gave
:
and
as
sanctifying
the
creature
.
Of
an
extraordinary
manner
of
praising
God
for
extraordinary
favours
,
sufficient
hath
beene
before
delivered
,
§.
3.
2
The
testifying
of
his
gratitude
by
an
outward
warrantable
rite
,
was
before
expressed
,
Verse
13.
§.
86.
3
The
kind
of
sacrifice
whereby
the
Prophet
would
testifie
his
thanksgiving
,
was
a
duty
of
piety
,
an
especiall
part
of
Gods
worship
,
prescribed
by
God
,
and
of
force
in
those
daies
:
from
which
particular
wee
may
safely
inferre
this
generall
.
I.
True
gratitude
to
God
is
to
be
testified
by
performing
due
worship
to
him
.
4
This
rite
being
such
an
one
as
in
and
by
it
,
that
which
God
by
his
law
required
,
was
given
to
him
,
it
giveth
instance
that
▪
II.
What
is
warrantable
must
in
gratitude
bee
given
to
God
.
§.
121.
Of
testifying
gratitude
by
piety
.
I.
TRue
gratitude
to
God
is
to
be
testified
by
performing
due
worship
to
him
.
As
this
is
implied
under
offering
of
sacrifices
,
(
whereby
the
Iewes
were
wont
to
testifie
their
gratefulnesse
when
they
had
more
then
ordinary
occasion
to
do
so
)
so
is
it
in
other
places
more
plainely
and
expresly
set
downe
:
as
where
the
Psalmist
saith
,
[
b
](A01981-e90150-b)
b
Psal.
5.
7.
I
will
come
into
thine
house
in
the
multitude
of
thy
mercies
,
and
in
thy
feare
will
I
worship
toward
thy
holy
temple
.
[
c
](A01981-e90170-b)
c
—
138.
1
,
2.
I
will
sing
praise
unto
thee
:
I
will
worship
toward
thy
holy
temple
,
and
praise
thy
name
for
thy
loving
kindnesse
.
As
he
promiseth
for
himselfe
,
so
he
stirreth
up
others
after
the
same
manner
to
testifie
their
gratitude
,
saying
,
[
d
](A01981-e90190-b)
d
—
29
2.
—
95.
2
,
6.
—
96.
8
,
9.
Give
unto
the
Lord
the
glory
due
unto
his
name
:
worship
the
Lord
.
Where
Iacob
in
his
vow
of
thanksgiving
useth
this
phrase
,
[
e
](A01981-e90220-b)
e
Gen.
28.
22.
Locus
dignus
qui
consecratur
precibus
sundendis
Deo
.
Trem.
&
Iun
in
Scholijs
This
stone
shal
be
Gods
house
,
what
els
doth
he
meane
,
but
that
that
place
should
be
consecrated
to
duties
of
piety
,
for
worshipping
of
God
.
Thus
Abrahams
servant
in
testimony
of
his
thankfulnesse
to
God
for
the
good
successe
which
hee
gave
him
,
[
f
](A01981-e90260-b)
f
Gen
24.
26.
Worshipped
the
Lord
:
so
did
the
[
g
](A01981-e90280-b)
g
Exod.
4
●1
.
—
12
▪
27.
Israelites
after
Moses
had
brought
them
newes
of
their
deliverance
from
Egypt
.
So
[
h
](A01981-e90320-b)
h
Ios.
5.
14.
Ioshua
,
[
i
](A01981-e90340-b)
i
Iud.
7.
1●
.
Gedeon
,
[
k
](A01981-e90360-b)
k
2
Chr.
20.
18
Iehosaphat
with
his
people
,
[
l
](A01981-e90380-b)
l
—
29.
29.
Hezekiah
with
his
also
,
and
many
others
.
Yea
the
[
m
](A01981-e90400-b)
m
Rev
4.
10.
—
5.
14.
—
7.
11.
—
11.
16.
—
19
4
▪
celestiall
spirits
do
use
in
praising
God
to
worship
him
.
1
A
maine
end
of
praising
is
to
glorifie
God
.
For
,
saith
the
Lord
himselfe
,
Who
so
offereth
praise
,
glorifieth
me
,
(
Psal.
50
23.
)
But
there
is
nothing
wherein
and
whereby
we
may
more
glorifie
God
then
by
worshipping
him
.
Witnesse
the
practice
,
not
onely
of
them
who
on
earth
are
instructed
by
the
spirit
of
illumination
in
the
good
acceptable
,
and
perfect
will
of
God
,
but
also
of
them
in
heaven
,
who
are
made
perfect
in
all
knowledge
and
understanding
thereof
.
Worship
thou
him
,
Psal.
45.
11.
3
By
workes
of
piety
all
other
actions
of
rejoycing
are
seasoned
,
and
sanctified
.
This
moved
the
pious
Iewes
to
begin
their
weighty
affaires
with
sacrifices
,
(
which
were
then
,
as
we
have
heard
,
principall
parts
of
piety
,
and
of
divine
worship
)
and
therewith
to
end
the
same
,
compare
1
Sam.
10.
8.
with
1
Chro.
16.
1.
Continuam
gratiarum
actionem
Domino
exhibete
.
Hoc
maximum
est
sacrificium
:
haec
oblatio
perfecta
.
Hoc
si
ducia
nobis
fiet
occasio
:
Chrys.
Hom.
72.
ad
Pop.
Direction
.
Learne
wherin
Gods
worship
consisteth
.
4
By
giving
thanks
in
and
by
such
duties
as
are
prescribed
for
Gods
worship
,
we
shew
that
our
hearts
are
set
on
God
,
and
prepared
to
doe
service
to
him
,
who
hath
done
kindnesse
to
us
.
Yea
the
duties
wherein
service
is
done
to
God
will
raise
our
minds
unto
God
,
and
fix
them
the
more
stedfastly
on
him
.
So
as
this
kind
of
sacrifice
is
questionlesse
the
best
and
greatest
that
we
can
offer
up
:
a
perfect
oblation
in
the
kind
of
it
.
And
this
will
prove
an
occasion
of
much
confidence
to
us
.
As
occasions
of
thankfulnesse
are
offered
unto
us
,
and
as
by
Gods
Spirit
we
are
moved
to
take
those
occasions
for
giuing
thanks
,
let
us
here
learne
how
to
order
,
how
to
sanctifie
,
how
to
make
the
same
acceptable
to
God
.
Though
the
particular
ceremony
of
worshipping
God
by
sacrifices
be
now
abrogated
,
yet
the
generall
equity
of
performing
due
worship
to
God
,
doth
still
,
and
ever
shall
remaine
in
force
.
Take
notice
therefore
of
that
manner
of
worshipping
God
which
now
under
the
Gospell
is
warrantable
.
The
parts
of
divine
worship
are
prayer
,
singing
of
Psalmes
,
reading
,
preaching
,
hearing
the
Word
,
and
celebrating
the
Sacraments
.
These
are
as
sacrifices
of
bullocks
and
calves
,
goats
and
kids
,
sheepe
and
lambs
,
turtles
,
pigeons
,
spartowes
:
and
all
manner
of
meat
and
drink-offerings
.
By
a
pious
,
devout
,
reverend
,
Hoc
est
sacrificiùm
acceptabile
:
hoc
est
holocaustum
pingue
,
us
laudetur
Deus
,
&c
Hier.
Comment.
in
Psal.
49.
and
upright
manner
of
performing
these
,
thou
testifiest
,
and
sanctifiest
thy
thanksgiving
to
God
.
When
these
holy
duties
of
piety
are
performed
for
gratitude
sake
,
when
in
,
with
,
and
by
them
thanks
is
given
to
God
,
then
are
they
for
substance
in
a
spirituall
respect
sacrifices
of
thanksgiving
:
and
the
Lord
will
accept
them
as
sacrifices
of
thanksgiving
.
§.
113.
Of
giving
to
God
.
II.
WHat
is
warrantable
must
be
given
to
God
.
The
sacrifices
,
whereof
mention
is
here
made
,
were
by
the
Law
prescribed
:
and
in
all
manner
of
sacrifices
by
the
Law
prescribed
,
something
was
given
to
God
.
They
therefore
that
appeared
before
the
Lord
without
a
sacrifice
,
are
said
to
appeare
[
a
](A01981-e90700-b)
a
Deut.
16.
16.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
empty
:
which
was
expresly
forbidden
.
The
many
[
b
](A01981-e90730-b)
b
Deut
12.
11.
Exo.
2●
.
29.
Neh.
10.
32
,
&c
precepts
of
bringing
oblations
,
vow-offerings
,
free-will
offerings
,
first-fruits
,
tithes
,
and
other
gifts
unto
the
Lord
,
and
[
c
](A01981-e90740-b)
c
2
Chr.
31.
5
,
10
Gods
gracious
acceptation
thereof
:
yea
and
the
many
[
d
](A01981-e90750-b)
d
Mal.
3.
8
,
9.
threatnings
against
those
who
brought
not
those
gifts
unto
the
Lord
,
and
judgements
executed
upon
them
,
give
sufficient
proofe
to
the
fore-mentioned
must
.
What
is
warrantable
must
be
given
to
God
.
The
pious
Iewes
manifested
herein
much
zeale
to
the
Lord
.
When
the
Tabernacle
was
first
to
be
made
,
the
people
were
so
free-hearted
and
bountifull
in
bringing
rammes
skins
,
badgers
skins
,
Shittim
wood
,
oile
,
spices
,
sweet
incense
,
fine
linnen
,
blue
,
purple
and
scarlet
,
brasse
,
silver
,
gold
,
and
all
manner
of
precious
stones
,
as
they
brought
[
e
](A01981-e90810-b)
e
Ezo
.
36.
5
,
6.
more
then
enough
:
a
proclamation
was
made
to
restraine
them
.
Wonderfull
great
and
precious
were
the
treasures
which
[
f
](A01981-e90840-b)
f
1
Chro.
29.
1
,
&c.
David
and
his
Princes
prepared
for
the
Lord
towards
the
building
of
his
house
.
At
that
time
[
g
](A01981-e90870-b)
g
—
21.
they
offered
burnt
offerings
to
the
Lord
,
a
thousand
bullocks
,
a
thousand
rammes
,
and
a
thousand
sheepe
,
with
their
drink-offerings
and
sacrifices
in
abundance
.
[
h
](A01981-e90890-b)
h
2
Chro.
15.
11
4sa
and
his
people
offered
seven
hundred
oxen
,
and
seven
thousand
sheepe
.
[
i
](A01981-e90920-b)
i
—
30.
24.
Hezekiah
and
his
people
,
two
thousand
bullocks
and
seventeen
thousand
sheepe
.
[
k
](A01981-e90950-b)
k
—
35.
7
▪
&c
Iosiah
and
his
people
three
thousand
and
eight
hundred
bullocks
,
and
thirty
seven
thousand
six
hundred
small
cattell
.
[
l
](A01981-e90990-b)
l
—
7
,
5.
Salomon
went
beyond
all
these
,
and
offered
a
sacrifice
of
two
and
twenty
thousand
oxen
,
and
an
hundred
and
twenty
thousand
sheepe
.
Behold
here
what
testimonies
of
gratitude
were
given
to
the
Lord
.
Object
.
To
what
end
were
such
oblations
,
when
as
God
required
them
not
,
nor
cared
for
them
,
Psal.
40.
6.
2
As
meere
ceremonies
separated
from
the
substance
and
truth
which
they
tipified
,
God
neither
enjoyned
nor
required
them
,
Psal.
40.
6.
3
As
clokes
for
hypocrites
to
cover
and
colour
their
impieties
and
iniquities
,
God
detested
them
,
Isa.
1.
10
,
&c.
Isa.
66.
3.
But
as
externall
evidences
of
true
piety
,
as
types
of
Heavenly
Truths
,
as
parts
of
that
outward
worshippe
and
service
which
God
prescribed
,
as
visible
demonstrations
of
gratitude
,
hee
was
well
pleased
with
these
sacrifices
:
they
caused
a
sweet
savour
to
enter
Oblations
testimonies
of
our
service
.
Dedit
populo
praeceptum
saciendarum
oblationum
,
quamvis
non
indigcret
eis
,
ut
disceret
Deo
servire
.
Iren.
advers.
Haer.
l.
4
c.
●4
.
What
the
poorest
may
give
to
God
.
Quisquis
benè
cogitat
quid
vo
vcat
Domino
,
quae
vola
reddat
,
seipsum
voveat
,
seipsum
reddal
:
hoc
exigitur
,
hoc
debetur
.
Aug.
Enar.
in
Psal.
115.
into
his
nostrills
,
Genes.
8.
21.
Exod.
29.
18.
Levit.
1.
9.
Though
God
the
Creator
of
all
things
stand
in
need
of
nothing
that
the
creature
hath
,
or
can
offer
to
him
,
yet
by
giving
to
him
the
things
which
in
his
Word
we
find
to
be
acceptable
to
him
,
we
manifest
a
willing
and
ready
mind
to
do
what
lieth
in
our
power
:
and
give
evidence
that
if
any
thing
which
we
had
,
could
stand
the
Lord
in
any
stead
,
or
do
him
any
good
,
we
would
with
all
our
hearts
gratifie
him
therewith
:
which
mind
God
doth
as
kindly
and
graciously
accept
,
as
if
indeed
he
were
profited
by
that
which
we
offer
unto
him
.
Be
liberall
and
bountifull
to
the
Lord
,
whosoever
ye
be
that
have
any
thing
to
give
to
the
Lord
.
And
who
is
it
that
hath
not
something
,
yea
that
hath
not
much
to
give
,
if
hee
be
no
niggard
of
what
he
hath
?
The
poorest
that
be
,
have
as
many
calves
,
as
Salomon
had
,
to
offer
to
the
Lord
:
calves
of
their
lips
,
(
Hos.
14.
2.
)
These
are
sacrifices
which
may
bee
offered
up
to
God
,
(
Heb.
13.
15.
)
The
poorest
that
be
,
have
a
body
,
which
they
may
present
as
a
living
sacrifice
holy
and
acceptable
to
God
,
(
Rom.
12.
1.
)
The
poorest
that
be
may
every
day
morning
and
evening
and
at
other
times
also
direct
their
prayer
to
God
as
incense
,
(
Psal.
141.
2.
)
Yea
they
may
mixe
therewith
the
sweetest
incense
of
the
intercession
of
Christ
,
and
offer
all
up
upon
the
golden
altar
which
is
before
the
throne
,
(
Rev.
8.
3.
)
The
poorest
that
be
may
bring
to
God
a
broken
heart
and
a
contrite
spirit
,
which
is
a
sacrifice
that
God
will
not
despise
,
(
Psal.
51.
17.
)
The
poorest
that
be
may
do
justly
,
love
mercy
,
and
walk
humbly
before
God
,
which
the
Lord
preferreth
before
burnt
offerings
,
and
calves
of
a
yeare
old
:
yea
before
thousands
of
rammes
,
or
ten
thousand
rivers
of
oile
,
(
Mic.
6.
8.
)
These
and
other
like
offerings
have
all
of
all
sorts
(
not
the
poorest
excepted
)
now
under
the
Gospell
to
bring
and
give
unto
the
Hoc
vos
sacrificium
Deo
offertis
:
hoc
sacrificium
sine
intermissione
die
ac
nocte
celebratis
:
hostiae
facti
,
&c.
Cypr.
Epist.
l.
3.
Ep.
23.
Apta
Deo
sacrificit
sunt
opera
virtutis
.
Amb.
de
Cam.
&
Abel
c.
6.
What
rich
men
may
give
to
God
.
Oblationes
&
il
.
lie
:
oblationes
&
hic
.
Sacrificia
in
populo
:
sacrificia
&
in
ecclesia●sed
est
specie
.
immutata
tantum
.
Iren.
advers
.
Haer.
l.
4.
c.
34.
Lord
.
These
sacrifices
Saints
offer
to
God
.
These
sacrifices
they
solemnize
without
intermission
day
and
night
,
especially
that
of
giving
themselves
to
God
.
All
good
workes
are
sacrifices
fit
for
God
,
and
acceptable
to
him
.
There
are
also
severall
talents
given
to
severall
persons
,
though
not
to
all
alike
,
(
for
to
one
are
given
five
,
to
another
two
,
to
another
but
one
)
yet
to
him
that
hath
the
least
so
much
is
given
,
as
by
a
good
improvement
thereof
,
hee
may
bring
some
increase
and
advantage
to
the
Lord
,
and
that
so
acceptably
,
as
the
Lord
thereby
wil
be
moved
to
say
,
Well
done
thou
good
and
faithfull
servant
,
thou
hast
been
faithfull
over
a
few
things
,
I
will
make
thee
ruler
over
many
things
,
&c.
(
Mat.
25.
21.
)
As
for
rich
men
,
they
may
yet
further
honour
God
with
their
substance
,
(
Prov.
3.
9.
)
They
may
do
good
and
distribute
:
for
with
such
sacrifices
God
is
well
pleased
,
(
Heb.
13.
16.
)
They
may
so
communicate
to
the
necessities
,
not
onely
of
the
poorest
Saints
,
but
also
of
the
Ministers
of
Gods
Word
,
as
what
they
doe
in
this
kind
may
be
an
odour
of
a
sweet
smell
,
a
sacrifice
acceptable
and
well
pleasing
to
God
.
(
Phil.
4.
18.
)
Thus
as
there
were
sacrifices
of
old
,
there
are
sacrifices
still
:
as
oblations
of
old
,
so
oblations
still
.
Onely
the
kind
of
them
is
altered
.
These
sacrifices
allowed
,
approved
,
accepted
under
the
Gospell
,
[
f
](A01981-e91550-b)
f
Psal.
69.
31.
Please
the
Lord
much
better
then
oxen
and
bullocks
that
have
hornes
and
hoofes
:
yet
to
us
are
they
nothing
so
chargeable
,
as
the
oblations
,
and
sacrifices
were
to
the
Iewes
.
Why
then
do
we
returne
so
little
to
the
Lord
?
Are
his
mercies
fewer
in
number
,
or
lesse
in
worth
to
us
under
the
Gospell
,
then
they
were
to
his
people
under
the
Law
?
If
the
difference
betwixt
the
old
and
new
covenant
,
betwixt
Gods
dealing
with
his
Church
before
,
and
since
Christ
was
exhibited
,
were
thorowly
discerned
,
we
should
find
just
cause
to
say
,
He
hath
not
dealt
so
with
the
Iewes
,
as
he
hath
dealt
with
Christians
.
We
want
those
zealous
affections
which
the
pious
Iewes
had
.
Were
our
inward
disposition
answerable
to
theirs
,
we
would
not
,
we
could
not
come
so
short
as
we
do
of
outward
expressions
of
gratefulnesse
.
Let
us
by
due
meditation
of
Gods
surpassing
kindnesse
to
us
,
be
stirred
up
willingly
and
chearefully
to
give
what
we
Deo
datori
omnia
tribuenda
.
Chrys.
Hom.
10
in
1
Cor.
3.
shall
understand
to
be
acceptable
to
him
.
God
gives
all
:
to
God
againe
let
all
be
returned
.
§.
114.
Of
vowing
praise
to
God
.
PSAL.
CXVI
.
XVIII
.
I
will
pay
my
vowes
unto
the
LORD
,
now
in
the
presence
of
all
his
people
.
THe
immediate
inference
of
this
verse
upon
the
former
,
sheweth
the
principall
matter
of
the
Prophets
vow
.
For
he
maketh
mention
of
his
vow
,
as
of
a
motive
,
the
more
Praise
to
God
is
a
meet
matter
to
be
vowed
.
Where
mention
is
made
of
performing
vowes
,
expresse
mention
useth
there
to
be
of
this
very
matter
,
and
that
where
directions
are
given
for
vowes
,
thus
,
[
a
](A01981-e91700-b)
a
Psal.
50.
14.
Offer
unto
God
thanksgiving
,
and
pay
thy
vowes
:
and
where
performance
is
promised
,
thus
,
[
b
](A01981-e91720-b)
b
—
22.
25.
My
praise
shal
be
of
thee
,
I
will
pay
my
vowes
.
[
c
](A01981-e91740-b)
c
—
56.
12.
Thy
vowes
are
upon
me
,
O
God
:
I
will
render
praises
unto
thee
.
[
d
](A01981-e91760-b)
d
—
●1
.
8.
Haec
sunt
vo●a
Prophetae
ut
laudem
dominicam
celebret
.
Hier.
Comment.
in
Psal.
5●
.
I
will
sing
praise
to
thy
name
for
ever
,
that
I
may
daily
performe
my
vowes
,
The
praises
which
he
sang
to
the
Lord
tending
to
this
end
,
that
hee
might
performe
his
vow
,
evidently
prove
that
he
had
vowed
so
to
doe
.
Where
Iacob
vowed
that
[
e
](A01981-e91820-b)
e
Gen.
28.
22.
the
stone
which
he
set
for
a
pillar
,
should
be
Gods
house
,
what
intended
he
thereby
,
but
that
publike
and
solemne
praise
should
be
given
to
God
?
This
was
the
maine
substance
of
[
f
](A01981-e91840-b)
f
Iudg.
11.
31.
Iepthahs
vow
,
that
in
way
of
thanks
he
would
give
something
to
the
Lord
.
If
his
vow
had
not
too
farre
extended
it selfe
,
even
to
such
things
as
might
not
bee
offered
to
the
Lord
,
it
had
beene
a
warrantable
and
commendable
vow
.
praising
of
God
,
is
most
justly
to
bee
placed
.
So
as
,
if
any
bee
meet
to
bee
vowed
,
this
is
of
all
most
meet
.
A
vow
of
praising
God
in
craving
any
blessing
from
God
,
is
like
to
this
protestation
,
As
wee
forgive
them
that
trespasse
Exhortation
to
vow
praise
in
praying
for
any
speciall
blessing
.
Quid
voveatis
,
quid
reddatis
?
An
forte
anima
lia
illa
quae
●fferebantur
ad
aras
aliquando
?
Nibil
tale
offeras
.
In
to
est
quod
voveas
&
reddas
▪
De
cordis
arca
profer
laudis
incensum
.
Aug.
Enar.
in
Psal.
55.
against
us
,
annexed
to
the
fift
petition
,
whereby
we
are
stirred
up
more
earnestly
to
crave
,
and
more
stedfastly
to
believe
,
pardon
of
our
sinnes
.
The
thought
of
praising
God
,
especially
when
it
is
ratified
by
a
vow
,
workes
much
confidence
in
Gods
favour
towards
him
,
that
is
in
truth
resolved
to
performe
that
vow
.
Is
not
this
then
a
very
meet
matter
to
be
vowed
?
Do
ye
now
enquire
,
what
ye
may
vow
,
what
ye
may
render
?
Whether
such
creatures
as
were
sometimes
offered
on
altars
?
Thou
needest
offer
no
such
thing
.
There
is
in
thee
what
thou
maist
vow
and
render
.
From
the
arke
of
thy
heart
bring
forth
the
incense
of
praise
.
Now
therefore
yee
who
are
well
informed
in
the
lawfulnesse
,
meetnesse
,
excellency
and
utility
of
this
duty
of
making
vowes
to
God
,
(
whereof
before
)
and
are
thereupon
moved
to
put
the
duty
in
practice
,
here
take
notice
of
this
maine
matter
of
a
vow
,
and
be
forward
in
vowing
praise
to
God
.
When
for
themselves
men
crave
in
sicknesse
,
recovery
of
health
;
in
penury
,
supply
of
their
necessities
;
in
restraint
,
liberty
;
in
sterility
,
children
;
in
oppression
,
protection
;
in
their
labours
,
successe
;
in
any
danger
,
safety
;
or
in
any
other
case
,
any
needfull
blessing
;
yea
when
they
pray
in
the
behalfe
of
others
,
whether
for
the
Church
in
generall
,
or
such
parts
thereof
as
are
in
distresse
,
or
for
their
owne
nation
,
citie
,
towne
,
parish
,
family
,
children
,
or
any
others
:
when
they
pray
for
any
more
then
ordinary
blessing
,
and
favour
from
the
Lord
,
let
them
in
making
that
prayer
vow
to
render
praise
unto
the
Lord
:
that
when
the
Lord
giveth
any
evidence
of
hearing
their
prayer
,
they
may
say
,
I
will
praise
thee
,
O
Lord
,
that
I
may
performe
my
vow
.
See
more
of
this
verse
,
before
,
on
verse
14.
§.
115.
Of
the
meaning
and
method
of
the
last
Verse
.
PSAL.
CXVI
.
XIX
.
In
the
courts
of
the
LORDS
honse
,
in
the
middest
of
thee
,
O
Ierusalem
.
IN
these
words
the
Prophet
[
*
](A01981-e92120-b)
*
See
§.
107.
determinately
and
expresly
setteth
downe
the
place
where
he
vowed
to
praise
the
Lord
.
In
the
former
verse
,
and
before
that
in
the
14th
verse
,
he
generally
professed
to
do
it
,
in
the
presence
of
all
Gods
people
.
Here
he
describeth
the
place
of
the
presence
of
Gods
people
,
where
they
assembled
together
:
and
that
1
By
the
Relation
thereof
to
God
.
2
By
the
Scituation
of
it
.
the
LORDS
house
.
This
title
is
in
Scripture
used
to
expresse
a
select
place
,
or
an
elect
people
.
As
it
hath
reference
to
a
place
,
it
is
taken
indefinitely
or
determinately
.
1
In
an
indefinite
acception
any
place
where
God
is
pleased
to
afford
an
especiall
representation
of
his
presence
,
may
be
named
Gods
house
.
Thus
[
a
](A01981-e92280-b)
a
Gen.
28.
17.
that
place
where
Iacob
in
his
journey
lay
and
slept
,
is
called
The
house
of
God
,
because
of
that
divine
vision
wherein
the
Lord
there
appeared
to
him
.
The
reason
of
this
name
given
to
that
place
,
is
expresly
rendred
in
these
words
,
[
b
](A01981-e92310-b)
b
—
16.
Surely
the
LORD
is
in
this
place
.
On
a
like
ground
the
places
where
the
Lord
appeared
to
[
c
](A01981-e92330-b)
c
Exo.
3.
5.
Moses
,
and
to
[
d
](A01981-e92350-b)
d
Ios.
5.
15.
Ioshua
,
are
called
holy
ground
.
Determinately
,
this
title
,
Gods
house
,
is
attributed
to
places
on
earth
,
or
in
heaven
.
On
earth
it
was
given
to
two
places
,
the
[
e
](A01981-e92430-b)
e
Iudg
18.
●1
.
—
20.
26.
1
Sam.
1.
24
▪
—
3.
15.
Tabernacle
and
the
Temple
,
both
[
f
](A01981-e92460-b)
f
1
King
.
6.
37
▪
38.
that
which
was
built
in
Salomons
time
,
and
[
g
](A01981-e92480-b)
g
Ezr.
6.
7.
Hag.
1.
14.
that
also
which
was
built
after
the
captivity
.
These
in
their
severall
times
were
places
where
were
especiall
representations
of
Gods
presence
,
and
whither
Gods
people
by
Gods
appointment
assembled
to
worship
him
,
and
in
those
respects
were
called
Gods
house
.
2
The
Tabernacle
continued
to
be
Gods
house
the
space
of
487
yeares
,
from
the
first
making
of
it
in
Moses
his
time
,
till
the
Temple
which
Salomon
built
was
finished
.
[
h
](A01981-e92560-b)
h
1
King
8.
4.
Then
was
the
Tabernacle
caried
into
the
Templ●
and
after
that
remained
no
more
to
be
of
use
for
an
〈…〉
God
.
3
The
Temple
which
Salomon
〈…〉
continued
to
be
Gods
house
for
the
space
of
foure
hundred
●●ares
,
from
the
time
when
it
was
first
built
[
i
](A01981-e92640-b)
i
2
King
.
25.
9.
till
the
burning
of
it
downe
in
Zedekiahs
time
.
4
The
Temple
built
after
the
●aptivity
continued
for
the
space
almost
of
five
hundred
yeares
,
[
k
](A01981-e92680-b)
k
Ezr.
3.
8.
from
the
time
of
Zorobabel
,
till
it
was
[
l
](A01981-e92700-b)
l
Mat.
24.
2.
utterly
ruinated
by
the
Romans
.
5
The
[
*
](A01981-e92730-b)
*
Ioh.
14.
●
.
highest
heaven
is
called
Gods
house
,
most
properly
,
because
the
most
perspicuous
manifestation
of
Gods
presence
,
that
can
be
given
,
is
there
given
.
6
The
elect
people
who
are
stiled
,
The
house
of
God
,
are
those
that
are
comprised
under
this
title
,
Church
,
which
is
the
communion
of
Saints
.
In
this
communion
,
[
m
](A01981-e92810-b)
m
1
Cor.
1.
2.
1
Pet.
1.
2.
all
that
professe
the
true
Christian
Religion
,
and
subject
themselves
to
the
ordinances
thereof
,
are
,
in
the
judgement
of
charity
,
reputed
.
To
these
[
n
](A01981-e92820-b)
n
1
Tim.
3.
15.
S.
Paul
having
given
this
title
,
house
of
God
,
to
shew
whom
he
meant
thereby
,
he
addeth
,
which
is
the
Church
of
the
living
God
.
These
Saint
Peter
meaneth
where
he
saith
,
Iudgement
must
begin
at
the
house
of
God
,
(
1
Pet
4.
17.
)
For
as
the
whole
Church
jointly
considered
in
Bern.
sup.
Cant.
Ser.
46.
it selfe
,
so
also
every
particular
member
is
counted
and
called
Gods
house
.
Thus
is
this
phrase
taken
where
the
Apostle
,
in
relation
to
the
Lord
,
saith
,
Whose
house
we
are
,
(
Heb.
3.
6.
)
and
againe
,
Ye
are
the
temple
of
the
living
God
,
as
God
hath
said
,
I
will
dwell
in
them
,
(
2
Cor.
6.
16.
)
So
as
every
one
may
account
himselfe
to
be
a
spirituall
house
of
God
,
so
he
walk
not
in
the
flesh
,
but
in
the
spirit
.
Concerning
the
particular
house
of
God
,
which
is
here
in
this
Psalme
mentioned
,
it
can
hardly
be
determined
for
certen
which
it
should
bee
,
because
the
Author
,
and
Time
of
penning
this
Psalme
are
not
expressed
.
If
the
Psalme
were
penned
by
any
Prophet
after
Davids
time
,
then
questionlesse
he
meaneth
the
Temple
.
If
David
(
as
it
is
most
probable
)
were
the
penman
of
it
,
then
can
it
not
be
meant
of
the
Temple
,
which
was
not
then
built
:
but
rather
of
the
Tabernacle
.
But
hence
ariseth
another
doubt
.
In
Davids
time
there
were
two
sacred
Tabernacles
.
[
p
](A01981-e93070-b)
p
1
Chro.
●1
.
29
2
Chro.
1.
3.
One
made
by
Moses
,
called
the
Tabernacle
of
the
Lord
,
which
was
in
the
high
place
at
Gibeon
.
[
q
](A01981-e93110-b)
q
1
Chro.
15.
1.
—
16.
1.
2
Sam.
6.
17.
The
other
made
by
David
for
the
Ark
of
God
.
[
r
](A01981-e93140-b)
r
1
Chr.
16.
37
,
38
,
39
,
&c.
In
both
these
Tabernacles
there
were
Ministers
appointed
to
performe
daily
services
to
the
Lord
.
Which
then
of
these
Tabernacles
is
here
meant
?
They
were
in
severall
places
.
[
s
](A01981-e93190-b)
s
Ios.
18
25.
—
21.
17.
Gibeon
was
one
of
the
cities
of
Benjamin
allotted
to
the
Priests
.
There
was
the
Tabernacle
.
But
the
Arke
was
in
the
city
of
David
,
which
was
[
*
](A01981-e93250-b)
*
●
Sam.
5.
6
,
7
,
9
Zion
in
Ierusalem
.
The
title
,
house
of
God
,
and
the
courts
applied
to
that
house
,
give
some
evidence
,
that
he
meaneth
the
Tabernacle
made
by
Moses
.
For
[
t
](A01981-e93330-b)
t
Iudg.
19.
18.
2
Sam
12.
20.
that
is
usually
stiled
the
house
of
God
,
the
[
u
](A01981-e93350-b)
u
Numb.
17
13
—
19.
13.
Ios
2●
.
19.
1
King
.
2.
28
,
29
1
Chro.
16.
39
Tabernacle
of
the
Lord
.
But
the
Tabernacle
that
David
made
is
never
so
called
.
Besides
we
read
of
a
[
x
](A01981-e93380-b)
x
Exo.
27.
9
,
&c
Lev.
6.
26.
spatious
court
appertaining
to
the
Tabernacle
made
by
Moses
.
For
,
that
Tabernacle
(
as
afterwards
the
Temple
after
the
patterne
thereof
)
was
divided
into
three
parts
.
1
[
y
](A01981-e93450-b)
y
Exo.
26.
33.
The
innermost
,
called
the
Sanctum
Sanctorum
,
the
most
holy
place
,
whereinto
[
z
](A01981-e93470-b)
z
Lev.
16.
2.
the
High-Priest
onely
was
to
enter
,
and
that
but
once
a
yeare
.
2
The
Middlemost
,
called
the
[
a
](A01981-e93490-b)
a
Exo.
39.
1.
holy
place
,
wherein
the
Priests
performed
their
daily
services
,
in
which
respect
it
was
called
the
[
b
](A01981-e93510-b)
b
2
Chro.
4.
9.
court
of
Priests
.
3
The
outermost
;
called
the
[
c
](A01981-e93540-b)
c
Exo
,
27.
9.
court
of
the
Tabernacle
.
[
d
](A01981-e93560-b)
d
2
Chro.
23.
5.
Into
this
came
all
the
people
:
in
which
respect
it
was
called
[
e
](A01981-e93570-b)
e
—
4
9.
the
great
court
.
[
f
](A01981-e93590-b)
f
Lev.
17.
5.
Hither
they
brought
their
sacrifices
;
here
they
stood
and
beheld
the
Priests
offering
them
:
for
[
g
](A01981-e93600-b)
g
Exo.
40.
6.
the
great
altar
whereon
the
ordinary
sacrifices
were
offered
stood
at
the
partition
betwixt
this
court
and
the
holy
place
.
Hence
was
it
,
that
the
people
are
said
to
[
h
](A01981-e93620-b)
h
Psal
26.
6.
compasse
the
altar
:
and
to
[
i
](A01981-e93640-b)
i
1
King
.
1.
50.
—
2.
28.
lay
hold
on
the
hornes
of
the
altar
.
But
we
read
not
of
any
such
courts
appertaining
to
the
Tabernacle
which
David
made
.
Yea
after
David
had
made
a
Tabernacle
for
the
Arke
,
[
k
](A01981-e93690-b)
k
1
Chro.
16.
40
2
Chro.
1.
3.
the
most
solemne
assemblies
were
notwithstanding
at
the
other
Tabernacle
.
It
is
therefore
most
probable
,
that
by
the
Courts
of
the
Lords
house
he
here
meaneth
that
publike
and
solemne
place
of
assembling
at
the
Tabernacle
of
the
Lord
.
Object
.
That
Tabernacle
was
in
Davids
time
[
l
](A01981-e93770-b)
l
1
Chro.
16.
39
2
Chro.
1.
3.
at
Gibeon
,
how
can
that
stand
with
the
scituation
of
the
place
here
mentioned
,
In
the
middest
of
Ierusalem
.
Answ.
It
is
not
necessary
that
both
those
clauses
be
applied
to
one
and
the
same
place
.
But
as
he
mentioneth
two
duties
,
so
he
noteth
two
places
fit
for
each
duty
.
The
first
duty
is
to
offer
sacrifice
of
thanksgiving
.
This
was
most
fit
to
be
done
in
the
Tabernacle
at
Gibeon
,
which
was
the
court
of
the
Lords
house
.
The
other
was
to
call
upon
the
name
of
the
Lord
.
This
was
most
fit
to
be
done
before
the
Arke
which
was
in
the
Tabernacle
that
David
had
made
for
it
,
[
m
](A01981-e93890-b)
m
1
Chr.
15.
29
in
his
owne
city
,
even
in
the
middest
of
Ierusalem
.
Ierusalem
was
the
most
famous
city
that
ever
appertained
to
the
Iewes
.
It
was
the
place
where
Melchizedek
the
first
,
most
ancient
,
and
best
King
that
we
read
of
after
the
floud
,
[
a
](A01981-e93950-b)
a
Heb.
7.
2.
a
King
of
righteousnesse
;
and
by
reason
of
the
peace
which
he
preserved
,
the
place
where
he
raigned
was
called
[
b
](A01981-e93970-b)
b
Gen.
14.
18.
Salem
.
That
Ierusalem
was
this
Salem
,
both
the
notation
thereof
,
and
also
the
title
[
c
](A01981-e94010-b)
c
Psal.
76.
2●
.
Salem
(
after
it
was
called
Ierusalem
)
given
to
it
,
do
give
sufficient
proofe
.
The
[
d
](A01981-e94040-b)
d
Gen.
14.
18.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Targum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Item
Psal
76.
2
Hebrewes
do
use
the
name
Ierusalem
where
this
Salem
is
mentioned
.
This
title
Ierusalem
is
compounded
of
two
words
.
One
is
taken
from
that
proverbiall
name
which
Abraham
gave
to
the
place
where
he
was
about
to
sacrifice
his
sonne
,
[
e
](A01981-e94120-b)
e
Gen.
22.
14.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Iehovah
providebit
.
Hierusalem
est
visio
pacis
.
Ber.
in
Dedic
.
Eccles.
Ser.
5.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Iehovah-jireh
,
the
Lord
will
provide
.
The
other
is
taken
from
the
name
of
the
place
where
Melchizedech
was
King
,
which
was
Salem
,
peace
.
So
as
the
meaning
of
the
name
of
Ierusalem
is
,
He
will
provide
peace
,
or
the
vision
of
peace
.
The
Hebrew
word
is
oft
set
down
in
the
ᶠ
duall
number
,
a
number
that
signifieth
two
,
because
of
the
two
places
whereon
it
was
built
,
which
were
Salem
before
mentioned
,
and
Moriah
,
the
place
whither
God
sent
Abraham
to
sacrifice
his
sonne
.
This
place
being
the
chiefest
of
all
the
cities
that
were
among
the
Iewes
,
the
onely
people
of
God
under
the
Law
,
wherein
the
Arke
then
was
,
wherein
the
Temple
was
to
be
built
,
was
an
especiall
type
of
the
Church
of
God
:
and
as
[
h
](A01981-e94280-b)
h
Psal.
51.
18.
—
128.
5.
Isa.
24
23.
—
40.
●
.
—
62.
1
,
7
▪
Ier.
3.
17
▪
in
the
Old
Testament
the
militant
Church
is
oft
set
out
by
that
name
,
[
i
](A01981-e94290-b)
i
Rev.
3.
12.
—
21.
2
,
10.
so
in
the
New
,
the
triumphant
Church
.
Though
therfore
I
cannot
but
think
,
that
the
Prophet
here
meaneth
literally
the
city
which
was
called
Ierusalem
,
yet
I
doubt
not
but
that
under
this
title
may
also
typically
be
meant
the
[
k
](A01981-e94320-b)
k
In
atrijs
,
&c.
id
est
,
in
Ecclesia
Trem.
&
Iun.
in
Annot.
in
hunc
loc.
Church
of
God
.
The
substance
of
that
which
he
intendeth
by
this
description
of
the
place
is
to
shew
that
he
would
performe
the
forenamed
duties
in
publike
and
populous
places
,
such
were
the
courts
of
the
Lords
house
,
where
all
the
people
of
the
Lord
met
together
.
Such
also
was
Ierusalem
the
metropolis
,
and
chiefe
city
of
the
Kingdome
,
where
the
Kings
court
was
,
and
whither
all
of
all
sorts
resorted
.
And
that
he
might
not
be
thought
to
intend
to
do
it
in
a
private
corner
of
the
city
,
closely
and
secretly
,
he
addeth
,
in
the
middest
,
in
the
most
open
and
populous
part
of
that
ample
and
populous
place
:
which
implieth
an
holy
boldnesse
:
he
would
not
be
ashamed
to
bind
himselfe
publikely
to
performe
such
bounden
,
publike
duties
.
Yea
further
to
shew
how
his
heart
was
set
on
that
place
where
the
Arke
of
the
Lord
was
,
by
a
most
elegant
and
familiar
kind
of
turning
his
speech
to
that
place
,
as
thee
,
O
Ierusalem
.
In
the
midst
of
thee
.
In
this
patterne
of
the
Prophet
is
declared
A
fit
place
for
solemne
and
publike
duties
.
Of
this
Description
both
the
Matter
and
the
Manner
are
distinctly
expressed
.
The
Matter
pointeth
at
two
places
.
1
That
which
was
consecrated
to
sacred
duties
.
2
That
where
the
most
glorious
representation
of
Gods
presence
was
set
.
The
former
is
set
out
1
Generally
,
by
the
use
of
it
.
In
the
courts
.
Courts
are
places
for
assemblies
.
2
Particularly
by
the
quality
of
it
.
House
of
God
.
Gods
house
is
a
sacred
house
,
where
sacred
duties
of
piety
are
performed
to
him
.
The
latter
is
expressed
by
the
name
of
it
,
Ierusalem
:
and
amplified
by
that
part
thereof
where
hee
would
performe
the
fore
▪
mentioned
duty
,
the
middest
.
The
Manner
of
setting
out
this
latter
is
by
an
Apostrophe
,
turning
his
speech
to
the
place
it selfe
,
and
speaking
to
it
as
to
an
intelligible
creature
,
thee
O
Ierusalem
.
3
There
are
times
of
founding
new
Churches
,
and
edifying
setled
Churches
.
Planters
and
Founders
may
have
more
liberty
then
such
as
find
Churches
planted
,
and
setled
in
good
order
.
4
There
are
places
of
persecution
where
no
liberty
is
granted
for
publike
assemblies
:
and
places
of
peace
,
where
Churches
have
much
rest
,
and
great
liberty
.
In
places
of
persecution
bounden
duties
must
rather
be
performed
in
private
,
then
omitted
.
For
matter
of
circumstance
must
give
place
to
matters
of
substance
:
matters
of
conveniency
to
matters
of
necessity
.
Wherefore
to
leave
extraordinary
persons
to
their
extraordinary
warrant
,
we
that
live
in
well
setled
Churches
,
where
thorow
the
diviue
providence
we
have
publike
places
for
divine
services
set
apart
,
whereunto
we
have
much
liberty
on
all
occasions
to
resort
,
ought
to
bee
of
his
mind
,
who
[
a
](A01981-e94740-b)
a
Psal.
12●
.
1.
Was
glad
when
they
said
,
let
us
goe
into
the
house
of
the
Lord
:
and
was
[
b
](A01981-e94760-b)
b
—
84.
1
,
&c.
exceedingly
perplexed
when
by
force
hee
was
kept
from
thence
.
It
was
of
old
fore-told
that
this
should
be
the
disposition
of
Saints
under
the
Gospell
in
the
kingdome
of
Christ
:
to
say
,
[
c
](A01981-e94770-b)
c
Isa.
2.
3.
Come
ye
,
let
us
goe
up
to
the
mountaine
of
the
Lord
,
&c.
Christ
and
his
Apostles
,
though
they
had
just
cause
and
good
warrant
to
performe
many
publike
duties
in
private
places
,
yet
did
they
much
frequent
those
publike
places
,
where
publike
duties
were
in
their
time
performed
.
Of
Christ
it
is
expresly
recorded
that
,
[
d
](A01981-e94790-b)
d
Luk
4.
16.
as
his
custome
was
,
he
went
into
the
Synagogue
on
the
Sabbath
day
.
Of
the
Apostles
also
,
and
of
them
that
continued
in
their
doctrine
and
fellowship
,
it
is
said
,
[
e
](A01981-e94810-b)
e
Act.
2.
46.
They
continued
daily
with
one
accord
in
the
Temple
praising
God
.
Herein
lieth
a
maine
difference
betwixt
such
,
as
like
Christ
,
do
all
to
edifying
(
[
f
](A01981-e94840-b)
f
Ioh.
18.
20.
He
ever
taught
in
the
Synagogue
and
in
the
Temple
,
whither
the
Iewes
alwaies
resort
)
and
such
as
doe
all
for
their
owne
ends
,
seeking
to
beguile
others
.
(
[
g
](A01981-e94860-b)
g
2
Tim.
3.
6
▪
They
creepe
into
houses
,
and
lead
captive
silly
women
.
)
Wherefore
to
manifest
a
mind
that
aimeth
at
Gods
glory
,
the
edification
of
the
Church
,
the
quickening
of
our
owne
spirits
,
let
us
take
the
occasions
that
are
offered
,
to
go
into
the
courts
of
the
Lords
house
,
and
performe
duties
of
piety
according
to
their
kind
,
publike
duties
publikely
,
solemne
duties
solemnely
.
This
is
a
good
Christian
decorum
,
agreeable
to
that
Apostolicall
[
h
](A01981-e94890-b)
h
In
medio
credentium
populorum
laudabo
t●
,
pr●dicab●
te
.
Hier.
Comment.
in
Psal.
21.
rule
,
Let
all
things
bee
done
decently
and
in
order
,
(
1
Cor.
14.
40.
)
Let
us
therefore
be
every
one
of
his
mind
who
said
,
in
the
midst
of
the
faithfull
people
I
will
praise
thee
,
I
will
publish
thee
,
O
Lord
.
§.
117.
Of
Gods
houses
.
II.
[
*
](A01981-e94970-b)
*
§.
115.
PLaces
set
apart
for
Gods
worship
are
Gods
houses
.
More
then
five
hundred
times
is
this
title
house
of
God
,
or
house
of
the
Lord
,
in
holy
Scripture
attributed
to
places
deputed
unto
divine
service
.
And
because
worship
is
done
to
God
,
not
onely
in
materiall
Temples
,
but
also
in
the
communion
of
Saints
,
yea
and
in
the
bodies
and
soules
of
particular
Christians
,
they
also
are
called
[
a
](A01981-e95010-b)
a
Heb.
10
21.
—
3.
6.
Gods
speciall
presence
in
places
where
he
is
worshipped
.
Gods
houses
.
1
Though
the
Lord
in
his
infinite
essence
be
every
where
present
,
[
b
](A01981-e95040-b)
b
Ier.
23.
23
,
24.
filling
heaven
and
earth
:
and
have
[
c
](A01981-e95060-b)
c
Pro.
15.
3.
the
eyes
of
his
providence
in
every
place
beholding
the
evill
and
the
good
:
yet
[
d
](A01981-e95090-b)
d
1
King
.
9.
3.
Mat.
18.
20.
the
speciall
presence
of
his
grace
and
favour
abideth
in
the
places
where
he
is
truly
and
and
duly
worshipped
.
These
places
therefore
are
to
him
as
Kings
palaces
and
houses
:
which
most
properly
they
account
their
owne
.
2
Gods
greatest
care
is
over
these
places
.
He
bringeth
light
into
them
by
his
word
:
he
beautifieth
them
by
his
ordinances
:
he
continually
repaireth
them
,
and
keepeth
them
from
ruine
by
holy
discipline
.
In
them
are
the
treasures
of
his
graces
.
Orders
,
Offices
,
All
needfull
provision
,
The
bread
of
life
,
The
wine
of
spirituall
consolation
and
other
like
blessings
of
an
house
are
there
.
There
God
dines
and
suppes
with
his
people
.
All
things
fit
for
an
house
are
there
;
which
,
whosoever
observeth
,
cannot
but
say
of
such
a
place
,
it
is
the
house
of
God
.
3
God
is
very
jealous
over
such
places
.
He
cannot
endure
to
have
them
defiled
,
profaned
.
It
was
one
cause
of
the
they
polluted
the
house
of
the
Lord
.
O
how
enamoured
should
we
be
with
such
places
!
If
we
be
where
we
cannot
come
to
them
,
nor
joyne
with
Gods
Saints
in
worshipping
the
Lord
,
how
should
it
grieve
us
?
No
place
in
the
world
,
were
it
every
way
as
faire
,
as
fertile
,
as
pleasant
,
as
profitable
in
all
earthly
commodities
,
as
Eden
,
or
Paradise
was
,
should
give
us
content
,
if
Gods
Ber.
Serm.
de
verb.
Psal.
23
house
be
not
there
:
if
no
place
be
there
for
Saints
to
assemble
together
to
worship
God
.
In
nothing
is
any
part
of
the
earth
made
more
like
to
heaven
,
then
in
having
Gods
house
scituate
on
it
.
The
Prophet
fore-told
that
the
mountaine
of
the
Lords
house
should
be
established
in
the
top
of
the
mountaines
,
and
exalted
above
the
hils
.
Why
should
it
not
be
accounted
the
hill
of
hils
,
where
there
is
such
plenty
of
all
delectable
things
:
where
there
is
such
a
plenitude
of
plenty
?
It
is
an
hill
of
peace
,
an
hill
of
joy
,
and
hill
of
life
,
an
hill
of
glory
.
We
count
cities
and
townes
that
have
Kings
and
Noblemens
houses
in
them
,
happy
,
by
reason
of
the
great
provision
,
and
all
manner
of
commodities
that
are
brought
to
them
.
Much
more
happy
may
we
account
those
cities
and
townes
where
are
many
houses
of
God
:
if
indeed
they
be
true
houses
of
God
.
Externall
buildings
made
with
stone
or
bricke
,
timber
,
lead
,
iron
,
and
other
such
materialls
,
though
never
so
pompous
and
glorious
without
and
within
,
can
not
justly
be
accounted
Gods
houses
,
if
Gods
people
assemble
not
in
them
to
worship
God
,
if
Gods
ordinances
be
not
there
duly
observed
,
if
there
be
no
prayers
made
to
God
,
no
Word
of
God
preached
,
no
Sacraments
administred
,
no
divine
discipline
exercised
in
them
.
But
where
these
are
,
there
are
Gods
houses
.
And
happy
are
the
places
where
Gods
houses
are
.
And
ye
that
desire
to
have
your
houses
stand
by
themselves
in
the
open
aire
,
bee
sure
that
an
house
of
God
be
so
neare
them
,
as
on
all
occasions
ye
may
resort
to
them
.
What
is
the
sweetest
aire
without
the
breath
of
Gods
Spirit
?
What
the
most
fertile
soile
without
the
fruitfull
word
of
God
?
What
the
clearest
springs
and
brooks
without
the
current
of
grace
?
What
the
best
growne
woods
without
Gods
plants
?
What
the
most
melodious
singing
of
birds
without
Saints
singing
hymnes
and
spirituall
songs
,
making
melody
to
the
Lord
in
their
hearts
?
What
all
country
or
city
commodities
without
divine
ordinances
?
But
in
Gods
houses
(
rightly
and
justly
so
called
)
are
all
these
to
be
had
.
There
is
a
kind
of
fatnesse
of
Gods
house
,
that
is
a
fulnesse
and
sweetnesse
,
whereby
all
that
duly
frequent
the
same
,
shal
be
satisfied
.
Be
therefore
,
if
possibly
ye
can
,
where
Gods
house
Blessed
are
they
that
dwell
there
.
The
Psalmist
in
a
rhetoricall
amplification
of
this
point
seemeth
to
envy
the
sparrowes
and
swallowes
which
roosted
and
built
their
nests
about
soule
longed
and
even
fainted
for
it
.
1
Frequent
Gods
house
on
all
occasions
.
The
Christians
of
the
purer
primitive
times
of
the
Church
,
continued
daily
with
one
accord
in
the
Temple
.
This
one
thing
did
the
Man
to
dwell
in
the
house
of
the
Lord
all
the
daies
of
his
life
:
that
is
,
as
an
inhabitant
to
have
recourse
unto
it
on
all
occasions
.
For
,
saith
he
to
the
Lord
,
I
have
loved
the
habitation
of
thy
house
,
and
the
place
where
thine
honour
dwelleth
.
Keepe
thy
foot
when
thou
goest
to
the
house
of
God
:
that
is
,
keepe
thine
heart
,
which
is
to
thy
soule
as
thy
foot
to
thy
body
,
to
carie
it
this
way
and
that
way
.
Go
therfore
to
Gods
house
with
a
well
prepared
heart
.
There
is
he
present
,
who
searcheth
and
trieth
the
heart
.
3
At
the
very
entring
into
Gods
house
,
let
an
holy
trembling
and
awfull
feare
possesse
thy
soule
.
The
great
God
,
the
Lord
was
in
that
place
,
hee
was
afraid
and
said
,
How
dreadfull
is
this
place
?
This
is
none
other
but
the
house
of
God
.
4
When
thou
art
there
,
keepe
thy
thoughts
from
wandring
.
Let
not
thy
soule
be
fixed
on
any
other
thing
then
on
God
,
and
his
holy
ordinances
which
thou
performest
,
least
Who
draw
neare
to
God
with
their
mouth
,
and
with
their
lips
do
honour
him
,
but
have
removed
their
heart
farre
from
him
:
and
so
thy
service
be
rejected
of
God
.
with
a
scourge
he
drave
them
out
.
Prophane
it
not
with
worldly
communications
,
or
actions
:
much
lesse
with
any
impious
or
unrighteous
words
or
deeds
.
6
Pervert
not
Gods
house
by
making
it
a
pretext
for
any
impiety
or
iniquity
.
As
if
having
Gods
house
by
thee
,
thou
shouldest
thereby
be
justified
,
or
bolstered
up
against
evill
.
(
saith
the
Lord
)
which
is
called
by
my
name
,
and
say
,
we
are
delivered
to
do
all
these
abominations
?
§.
118.
Of
holy
boldnesse
in
praising
God
.
III.
[
*
](A01981-e95720-b)
*
§.
115.
GOds
praises
must
be
boldly
set
forth
.
We
may
not
be
daunted
,
or
ashamed
therein
,
as
men
which
do
things
secretly
in
a
corner
,
but
by
doing
this
duty
in
the
middest
of
populous
places
,
manifest
holy
boldnesse
,
as
he
that
said
,
[
a
](A01981-e95740-b)
a
Psal.
10●
.
30.
I
will
praise
him
among
the
multitude
.
[
b
](A01981-e95760-b)
b
—
119.
46.
I
will
speake
of
thy
testimonies
also
before
Kings
,
and
will
not
be
ashamed
.
[
c
](A01981-e95780-b)
c
—
138.
1
▪
Before
the
Gods
will
I
sing
praise
unto
thee
.
Thus
Saint
Paul
,
though
as
a
malefactor
he
was
brought
before
[
d
](A01981-e95810-b)
d
Act.
25.
23.
King
Agrippa
and
Bernice
sitting
in
great
pompe
,
with
Festus
,
the
chiefe
captaines
,
and
principall
men
of
the
city
,
where
were
great
multitudes
of
people
,
yet
in
declaring
the
admirable
worke
of
God
in
his
conversion
,
saith
,
[
e
](A01981-e95850-b)
e
—
26.
26
:
I
speake
freely
.
Herein
hath
the
Lord
Christ
made
himselfe
a
worthy
patterne
:
for
in
this
case
thus
he
saith
,
[
f
](A01981-e95870-b)
f
Psal.
22.
2●
,
25
Heb
2.
12.
In
the
middest
of
the
congregation
will
I
praise
thee
.
My
praise
shal
be
of
thee
in
the
great
congregation
.
They
have
their
reward
?
Surely
their
owne
judgement
and
conscience
are
terrible
witnesses
against
Mar.
8.
38.
Si
ante
reges
&
praesides
propter
Dominum
stemus
,
non
consusi
,
sed
constantes
esse
debemus
.
Hier.
Comment
▪
in
Psal.
118.
Exhortation
to
boldnesse
.
them
.
Fearefull
is
the
doome
which
Christ
hath
denonnced
against
them
;
For
,
saith
he
,
Whosoever
shal
be
ashamed
of
me
,
and
of
my
words
in
this
adulterous
and
sinfull
generation
,
of
him
also
shall
the
fonne
of
man
be
ashamed
,
when
he
commeth
in
the
glory
of
his
father
with
the
holy
Angels
.
If
therefore
we
stand
before
Kings
and
Governours
for
the
Lord
,
we
ought
not
to
be
ashamed
,
but
resolute
and
constant
.
Be
bold
,
be
bold
,
ye
servants
of
the
Lord
,
in
sounding
forth
the
praises
of
your
God
.
Goe
into
presses
of
people
:
and
in
the
middest
of
them
praise
the
Lord
.
Wicked
men
are
over-bold
in
belching
forth
their
blasphemies
to
the
dishonour
of
God
:
they
care
not
who
heare
them
.
They
sticke
not
to
do
it
in
the
middest
of
cities
.
Shall
they
be
more
audacious
to
dishonour
God
,
then
ye
zeelous
to
honour
him
?
Rules
for
boldnesse
in
praising
God
.
Dan.
3.
16
,
17.
1
Duly
consider
the
difference
betwixt
God
and
man
.
It
is
dis-respect
of
God
,
and
too
much
respect
of
man
,
that
maketh
many
ashamed
and
afraid
to
declare
before
men
that
duty
which
they
owe
to
God
.
2
Take
an
invincible
resolution
to
doe
what
you
see
just
3
Passe
not
for
praise
or
dispraise
of
men
:
but
[
k
](A01981-e96100-b)
k
2
Cor.
6.
8.
By
honour
and
dishonour
,
by
evill
report
and
good
report
,
approve
your selves
to
be
Gods
servants
,
bound
with
the
uttermost
of
your
power
to
set
forth
his
honour
.
He
that
said
,
[
l
](A01981-e96130-b)
l
Heb.
2.
12.
In
the
middest
of
the
Church
will
I
praise
thee
,
said
also
,
[
m
](A01981-e96150-b)
m
Ioh.
5.
41.
I
receive
not
honour
from
men
.
But
[
n
](A01981-e96170-b)
n
—
1●
.
42
,
43
they
which
loved
the
praise
of
men
more
then
of
God
,
though
inwardly
they
believed
in
Christ
,
yet
openly
durst
not
confesse
him
.
4
Contemne
the
world
.
Love
of
the
world
quencheth
the
heat
of
the
love
of
God
.
The
world
is
an
inticing
bait
.
Many
are
driven
backe
thereby
.
[
o
](A01981-e96220-b)
o
2
Tim.
4.
10.
Demas
,
that
old
Disciple
Demas
,
having
set
his
heart
on
the
world
,
which
hee
loved
too
much
,
grew
ashamed
,
and
affraid
to
confesse
Christ
.
5
Give
not
reines
to
licentiousnesse
.
Turne
not
the
grace
of
God
into
wantonnesse
.
Such
unworthy
walking
of
the
As
iron
sharpeneth
iron
,
so
a
man
sharpeneth
tho
countenance
of
his
friend
.
As
in
water
face
answereth
to
face
,
so
the
heart
of
man
to
man
.
§.
119.
Of
delighting
in
Gods
house
.
IIII.
[
*
](A01981-e96410-b)
*
§.
115
:
OVr
delight
must
be
in
Gods
Church
.
It
was
usuall
with
the
Prophets
familiarly
with
much
delight
to
direct
their
speeches
to
Ierusalem
,
and
to
Zion
as
types
of
Gods
Church
,
after
this
manner
,
[
a
](A01981-e96450-b)
a
Psal.
122.
2.
Our
feet
shall
stand
within
thy
gates
,
O
Ierusalem
:
[
b
](A01981-e96460-b)
b
—
9.
I
will
seeke
thy
good
.
[
c
](A01981-e96470-b)
c
—
137.
5
,
6
:
If
I
forget
thee
O
Ierusalem
,
let
my
right
hand
forget
her
cunning
.
If
I
do
not
remember
thee
,
let
my
tongue
cleave
to
the
roofe
of
my
mouth
:
If
I
preferre
not
Ierusalem
above
my
chiefe
joy
.
Then
especially
did
they
cheerefully
manifest
their
mind
to
her
,
when
they
had
good
tidings
to
tell
her
,
thus
,
[
d
](A01981-e96490-b)
d
Isa.
52.
1.
Awake
,
awake
,
put
on
thy
strength
,
O
Zion
:
put
on
thy
beautifull
garments
O
Ierusalem
,
the
holy
city
,
&c.
[
e
](A01981-e96500-b)
e
Zac.
9.
9.
Rejoyce
greatly
,
O
daughter
Zion
,
shout
O
daughter
of
Ierusalem
:
behold
thy
King
commeth
unto
thee
,
&c.
In
her
misery
they
could
not
refraine
teares
:
for
thus
they
say
,
[
f
](A01981-e96520-b)
f
Psal.
137.
1.
We
wept
when
we
remembred
Zion
.
[
g
](A01981-e96530-b)
g
Lam.
2.
11.
Mine
eyes
do
faile
with
teares
,
my
bowels
are
troubled
,
my
liver
is
powred
upon
the
earth
,
for
the
destruction
of
the
daughter
of
my
people
.
This
compassion
in
misery
is
a
great
evidence
of
much
love
and
delight
:
whereupon
it
is
said
,
[
h
](A01981-e96550-b)
h
Psal.
102.
14.
Thy
servants
take
pleasure
in
her
stones
,
and
favour
the
dust
thereof
.
Yet
a
greater
evidence
thereof
are
the
many
passionate
words
which
are
used
in
reference
to
her
,
as
[
i
](A01981-e96570-b)
i
—
26.
8.
love
of
her
,
[
k
](A01981-e96590-b)
k
—
27.
4.
desiring
and
[
l
](A01981-e96610-b)
l
—
84.
●
:
longing
after
her
,
[
m
](A01981-e96630-b)
m
—
ibid:
fainting
for
her
,
[
n
](A01981-e96650-b)
n
—
106.
5.
rejoycing
and
glorying
in
her
.
All
things
that
may
work
true
delight
are
in
the
Church
.
Therfore
the
Holy
Ghost
hath
set
her
forth
by
most
amiable
titles
and
ornaments
,
as
[
o
](A01981-e96690-b)
o
Psal.
45.
9
,
13
Queene
,
Kings
daughter
,
[
p
](A01981-e96710-b)
p
Ier.
31.
4.
Virgin
,
[
q
](A01981-e96730-b)
q
Rev.
21.
2.
Bride
adorned
for
her
husband
,
[
r
](A01981-e96750-b)
r
Cant.
4
8.
Spouse
,
[
s
](A01981-e96770-b)
s
Rev.
19.
8.
Wife
,
[
t
](A01981-e96790-b)
t
Cant.
1.
8.
Fairest
of
women
,
[
u
](A01981-e96810-b)
u
Psal.
45.
13.
Intrinsecus
sui
viri
dignitate
ornata
est
Ecclesia
:
Aug.
advers.
Iud.
l.
1.
c.
22.
All
glorious
within
,
her
clothing
also
of
wrought
gold
.
Within
the
Church
is
adorned
with
the
dignity
of
her
husband
.
In
the
Temple
which
was
a
type
of
the
Church
,
typically
were
prefigured
such
things
as
are
of
force
to
draw
a
mans
mind
,
and
heart
thereunto
.
1
God
did
there
in
a
most
gracious
manner
represent
himselfe
sitting
on
a
[
a
](A01981-e96900-b)
a
Exo.
25.
22.
mercy-seat
.
So
as
in
the
Church
is
[
b
](A01981-e96920-b)
b
Heb
4.
16.
a
throne
of
grace
whereunto
we
may
go
boldly
,
that
we
may
obtaine
mercy
,
and
find
grace
to
helpe
in
time
of
need
.
2
Vnder
this
mercy-seat
was
an
[
b
](A01981-e96940-b)
b
Exo.
25.
21.
Arke
,
which
,
being
a
kind
of
chest
,
prefigured
that
in
the
Church
are
all
Gods
treasures
to
be
had
.
Christ
is
this
Arke
.
[
c
](A01981-e96980-b)
c
Col
2.
3.
In
him
are
hid
all
Gods
treasures
.
3
There
was
an
High-Priest
,
who
appeared
before
that
mercy-seat
,
[
d
](A01981-e97040-b)
d
Exo.
28.
29.
to
beare
the
names
of
the
children
of
Israel
for
a
memoriall
before
the
Lord
continually
,
and
[
e
](A01981-e97060-b)
e
Lev.
16.
17.
to
make
an
attonement
for
all
the
Congregation
of
Israel
.
Christ
Iesus
is
that
true
High-Priest
,
who
continually
[
f
](A01981-e97090-b)
f
Heb
9.
24.
appeareth
in
the
presence
of
God
for
us
:
and
[
g
](A01981-e97110-b)
g
1
Ioh.
2.
●
.
is
the
true
propitiation
for
our
sinnes
.
4
There
was
an
[
h
](A01981-e97140-b)
h
Exo.
38.
1
,
&c.
altar
for
all
manner
of
offerings
;
and
[
i
](A01981-e97150-b)
i
—
30.
1
,
&c.
for
sweet
incense
:
prefiguring
that
God
who
accepteth
the
sacrifice
of
his
Sonne
for
our
sinnes
,
accepteth
our
free-will
offerings
,
and
by
the
sweet
savour
of
the
incense
of
Christs
intercession
,
is
well
pleased
therewith
.
5
There
was
a
[
k
](A01981-e97170-b)
k
Exo.
25.
23.
table
to
prefigure
an
holy
communion
[
l
](A01981-e97190-b)
l
Luk.
22.
30.
betwixt
the
Lord
and
his
people
.
6
There
were
[
m
](A01981-e97210-b)
m
Exo.
25.
37.
lights
,
[
n
](A01981-e97230-b)
n
—
30.
bread
,
[
o
](A01981-e97250-b)
o
—
30.
18
,
&c.
water
,
to
shew
that
in
the
Church
there
are
meanes
to
enlighten
us
,
to
feed
us
,
to
cleanse
us
,
and
to
do
all
things
requisite
for
us
.
7
[
p
](A01981-e97280-b)
p
Exo.
26.
Out
of
the
outward
court
there
was
passege
into
the
holy
place
,
and
c●t
of
it
into
the
Sanctum
Sanctorum
the
most
holy
place
,
to
shew
that
first
we
must
be
in
the
Church
in
the
number
of
those
who
professe
the
true
Religion
,
so
may
we
come
by
the
grace
of
effectuall
calling
to
be
Priests
unto
God
,
and
having
served
our
time
to
enter
into
the
true
heavenly
holy
place
.
Aug.
Enar.
in
Psal.
25.
Not
without
cause
therefore
doth
the
Psalmist
stile
the
Church
(
Psal.
26.
8.
)
The
place
where
Gods
honour
dwelleth
.
He
thought
it
not
enough
to
say
,
The
place
where
God
dwelleth
,
but
where
his
honour
dwelleth
,
which
maketh
much
to
the
glory
of
the
Church
.
Doe
not
these
things
make
the
Church
worthy
to
bee
sought
after
to
be
loved
,
to
be
delighted
in
?
Many
,
many
more
are
the
prerogatives
thereof
which
make
it
most
amiable
;
but
these
may
be
sufficient
to
such
as
are
not
of
a
Stoicall
disposition
,
very
blockes
,
sensible
of
no
delightsome
object
.
The
affection
of
our
Prophet
towards
Ierusalem
,
the
Church
of
God
,
is
even
for
imitation
worthy
of
all
due
observation
:
that
our
hearts
also
may
be
so
enamoured
with
her
,
as
not
to
think
or
speake
of
her
,
but
with
delight
.
For
this
purpose
two
points
shall
briefly
be
declared
.
1
How
such
a
delight
may
be
wrought
.
2
How
it
may
be
manifested
.
To
worke
it
,
2
Oft
meditate
thereon
,
so
will
thy
delight
be
the
more
inflamed
:
Serious
meditation
on
that
which
works
affection
,
is
as
bellowes
to
a
fire
,
it
enkindles
it
,
and
makes
it
flame
out
.
3
With-draw
thy
heart
from
other
contrary
objects
which
worke
a
corrupt
delight
therein
.
As
the
heart
of
him
that
is
set
on
strange
women
,
will
thereby
be
alienated
from
his
wife
:
So
delight
in
the
world
and
the
vanities
thereof
will
dimme
,
yea
cleane
put
out
our
delight
in
the
Church
.
1
Be
[
a
](A01981-e97530-b)
a
Psal.
122
▪
2.
a
member
of
that
blessed
communion
.
2
Be
[
b
](A01981-e97550-b)
b
—
1.
a
companion
of
the
other
members
thereof
.
3
[
c
](A01981-e97570-b)
c
—
5.
Let
her
praises
be
ever
in
thy
mouth
.
4
[
d
](A01981-e97590-b)
d
—
6.
Pray
for
her
peace
.
5
[
e
](A01981-e97610-b)
e
—
9
:
Seeke
her
good
.
6
[
f
](A01981-e97630-b)
f
Act.
●
.
8.
Rejoyce
in
her
prosperity
.
7
[
g
](A01981-e97650-b)
g
Psal.
137.
1.
Mourne
for
her
misery
.
§.
120.
Of
provoking
others
to
praise
God
.
PSAL.
CXVI
.
XIX
.
Praise
ye
the
Lord
.
THe
Prophet
having
abundantly
testified
his
owne
readinesse
and
forwardnesse
to
praise
the
Lord
;
contenteth
not
himselfe
therewith
,
but
that
the
more
praise
might
redound
to
God
,
in
the
close
of
his
hymne
he
stirreth
up
others
,
even
all
of
all
sorts
without
any
limitation
or
exception
of
any
to
do
the
like
,
in
this
compound
word
,
[
a
](A01981-e97720-b)
a
Of
this
word
See
The
Whole
Armour
of
God
.
Treat
.
3.
Part.
2.
§.
72.
Exhortamur
vos
,
sratres
,
ut
laud●tis
Deum
,
&
hoc
est
quod
vobis
omnibus
dicimus
,
quando
dicimus
Alleluiab
,
&c
Aug.
Ehar
in
Psal.
148.
Provoke
others
to
praise
God
.
Praise
ye
the
Lord
.
Of
the
duty
implied
in
this
phrase
,
which
is
to
praise
the
Lord
,
sufficient
hath
beene
spoken
before
.
It
remaineth
here
to
speake
of
the
meanes
of
spreading
abroad
and
propagating
the
praise
of
God
,
by
inciting
others
to
praise
him
.
This
cohortation
being
added
to
his
profession
,
two
usefull
observations
hence
arise
.
I.
We
must
provoke
others
to
praise
God
.
II.
We
must
our selves
practice
what
we
provoke
others
unto
.
1
For
the
first
,
the
duty
of
provoking
others
is
in
Scripture
applied
to
all
points
of
piety
,
justice
,
and
charity
.
For
,
what
we
find
behoofull
for
our selves
to
do
,
we
must
thereunto
incite
others
.
In
generall
therefore
it
s
said
,
[
b
](A01981-e97840-b)
b
Hebr.
10.
24.
Consider
one
another
to
provoke
unto
love
and
to
good
works
.
[
c
](A01981-e97860-b)
c
—
3.
13.
Exhort
one
another
.
[
d
](A01981-e97880-b)
d
1
Thes.
5.
●1
.
Edifie
one
another
.
But
more
particularly
for
inciting
others
to
praise
God
,
as
other
bookes
of
Scripture
,
so
especially
the
booke
of
Psalmes
doth
abound
with
incitations
thereto
:
stirring
up
[
e
](A01981-e97900-b)
e
Psal.
148.
—
135.
19
,
&c.
—
149
▪
—
150.
Angels
,
Kings
,
Princes
,
Iudges
,
Priests
,
Levites
,
old
,
young
,
male
,
female
,
all
of
all
sorts
:
yea
by
a
Rhetoricall
Apostrophe
he
turns
his
speech
unto
unreasonable
and
senslesse
creatures
,
and
calls
on
them
to
praise
the
Lord
,
thereby
the
more
to
quicken
sensible
and
reasonable
creatures
thereunto
.
The
136
Psalme
was
purposely
penned
and
appointed
to
be
sung
time
after
time
,
both
daily
in
the
[
f
](A01981-e97920-b)
f
1
Chro.
16.
41
2
Chro.
●
.
13.
—
7.
3
,
6.
temple
,
and
[
g
](A01981-e97930-b)
g
—
●0
.
●1
.
Ezr.
3.
11.
Cum
ab
hominibus
beneficium
accepimus
,
alios
quoque
provocamus
ad
communem
gratiarum
actionem
,
multo
magis
ad
Deum
invitandi
sunt
,
qui
pro
nobis
gratias
agant
.
Chrys.
Hom.
●
.
in
2
Cor.
1.
on
extraordinary
occasions
,
to
incense
the
spirits
mutually
of
one
another
to
praise
God
.
The
celestiall
spirits
(
though
they
be
every
one
most
forward
to
praise
the
Lord
,
and
need
no
incitation
,
yet
)
to
shew
their
earnest
and
unsatiable
desire
to
have
it
continually
done
by
all
,
they
cry
one
to
another
,
Hallelu-jah
praise
ye
the
Lord
,
Rev.
19.
●
,
3
,
4
,
6.
When
we
receive
a
good
turne
from
man
,
we
use
to
stirre
up
others
,
to
thanke
him
in
our
behalfe
.
Much
more
ought
we
to
invite
and
incite
others
to
praise
God
with
us
and
for
us
.
The
zeale
we
ought
to
beare
to
Gods
glory
:
The
love
we
owe
to
our
brethren
;
The
comfort
that
we
may
reape
to
our
owne
soules
,
by
provoking
others
to
praise
the
Lord
,
are
as
a
three-fold
twisted
cord
to
hold
us
fast
to
the
performance
of
this
duty
.
1
The
more
persons
are
brought
to
praise
the
Lord
,
the
more
is
Gods
name
hallowed
.
Now
it
is
an
evidence
of
a
great
zeale
of
Gods
glory
,
not
onely
with
the
uttermost
of
our
owne
power
to
praise
him
our selves
,
but
also
to
be
a
meanes
to
draw
on
others
so
to
do
:
as
he
that
said
,
I
will
make
thy
name
to
be
remembred
in
all
generations
:
therefore
shall
the
people
praise
thee
for
ever
and
ever
.
2
It
is
an
evidence
of
much
love
to
our
brethren
to
incite
them
to
praise
the
Lord
,
both
in
regard
of
the
great
need
wherin
they
stand
therof
,
and
also
in
regard
of
the
great
benefit
they
may
reape
therby
.
All
have
great
need
to
be
daily
stirred
up
to
this
duty
,
by
reason
of
their
naturall
backwardnesse
thereunto
.
The
more
excellent
any
duty
is
,
the
more
backward
we
are
by
nature
thereunto
:
but
of
all
duties
,
none
more
excellent
,
none
more
divine
,
none
wherein
we
come
nearer
unto
the
celestiall
spirits
,
then
this
of
praising
God
:
which
maketh
our
earthly
,
perverse
disposition
to
be
so
dull
to
it
,
as
it
is
,
Can
heavy
things
of
the
earth
be
forward
to
ascend
upward
?
but
in
praising
God
our
spirits
ascend
to
heaven
where
God
is
.
Hence
also
is
it
,
that
,
though
we
are
at
some
times
quicke
and
forward
thereunto
,
yet
we
soone
waxe
dull
therein
,
and
as
it
were
fall
downward
,
as
heavy
weights
,
which
though
they
be
pulled
up
,
by
their
owne
heavinesse
fall
downe
againe
:
or
as
water
,
which
though
with
fire
it
be
heated
,
of
its
owne
nature
waxeth
cold
againe
.
Therefore
as
weights
are
oft
to
be
pulled
up
,
as
fire
is
of●
to
be
put
under
water
,
and
blowne
up
,
so
our
spirits
are
oft
to
be
quickned
and
stirred
up
by
mutuall
cohortations
.
The
benefit
whereof
is
very
great
,
by
reason
of
the
true
vertue
and
efficacy
of
incitations
.
As
souldiers
,
even
fresh
water
souldiers
,
and
all
that
strive
for
masteries
by
running
,
riding
,
rowing
,
shooting
,
wrastling
,
&c.
are
much
animated
and
whetted
on
by
acclamations
,
and
incitations
,
so
Christians
by
holy
exhortations
are
much
quickened
to
praise
the
Lord
.
Quid
beatius
nobis
soret
,
si
glorificemus
non
solum
linguis
nostris
bonum
Deum
,
sed
si
proximos
quoque
ut
nostro
nomine
cum
glorificent
,
incitemus
.
Chrys.
Hom.
27.
in
Gen.
8.
3
We
give
evidence
to
others
,
and
gaine
assurance
to
our selves
of
the
spirit
of
grace
abiding
and
bearing
rule
in
us
,
by
drawing
on
others
with
us
to
praise
the
Lord
.
This
spirit
is
called
the
annointing
,
(
1
Ioh.
2.
20.
27.
)
It
is
as
an
ointment
powred
forth
,
(
Cant.
1.
3.
)
which
so
diffuseth
the
sweetnesse
of
the
favour
that
is
in
it
,
as
all
that
are
neare
it
,
carie
away
some
of
the
sweetnesse
of
it
.
And
is
it
not
a
great
comfort
to
have
assurance
of
such
a
spirit
?
What
now
can
be
more
blessed
,
then
not
onely
to
glorifie
the
good
God
with
our
owne
tongues
,
but
also
to
stirre
up
others
by
our
meanes
to
glorifie
him
.
Certenly
these
,
with
other
like
motives
,
were
of
force
with
him
,
who
said
to
God
,
I
have
not
hid
thy
righteousnesse
within
my
heart
:
I
have
declared
thy
faithfulnesse
,
and
thy
salvation
:
I
have
not
concealed
thy
loving
kindnesse
and
thy
truth
from
the
great
congregation
,
(
Psal.
40.
10.
)
And
againe
,
I
will
declare
thy
name
unto
my
brethren
:
in
the
middest
of
the
congregation
will
I
praise
thee
.
I
will
give
thee
thanks
in
the
great
congregation
:
I
will
praise
thee
among
much
people
,
Psal.
22.
22.
Praise
ye
the
Lord
.
Next
to
Ministers
,
Magistrates
,
who
are
as
Generalls
and
Captaines
in
the
Lords
army
,
are
bound
by
vertue
of
their
authority
over
others
to
provoke
them
to
praise
the
Lord
.
Thus
Moses
and
the
children
of
Israel
,
not
he
alone
,
but
he
with
them
,
he
directing
and
inciting
them
,
sang
unto
the
Lord
.
So
Deborah
Praise
ye
the
Lord
.
The
like
I
might
instance
in
David
,
Salomon
,
Asa
,
Iehosaphat
,
Hezekiah
,
Iosiah
,
Nehemiah
,
and
other
pious
Magistrates
.
And
because
Governours
of
families
,
whether
husbands
,
parents
,
or
masters
,
are
in
their
houses
as
Kings
and
Priests
,
to
them
also
it
belongs
to
see
that
such
as
are
under
their
praise
the
serve
the
Lord
.
Finally
it
appertaineth
to
neighbours
,
friends
,
and
all
sorts
even
of
private
Christians
by
vertue
of
the
common
bond
of
nature
,
whereby
all
are
one
one
body
.
For
these
mutuall
duties
of
exhorting
one
another
,
of
provoking
one
another
,
of
edifying
one
another
(
before
mentioned
)
are
not
restrained
to
any
particular
sorts
or
kinds
of
people
,
but
extended
to
all
of
all
sorts
.
This
was
wont
to
be
the
Saints
phrase
,
O
come
,
let
us
sing
unto
the
Chr.
Hom.
26.
in
Gen.
8.
Isa.
●6
.
12.
Lord
,
(
Psal.
95.
1.
)
And
as
a
property
of
all
that
are
of
the
Christian
Church
,
it
was
of
old
foretold
,
that
many
people
shall
go
and
say
,
Come
ye
,
and
let
us
goe
up
to
the
mountaine
of
the
Lord
,
&c.
(
Isa.
2.
3.
)
This
is
an
especiall
meanes
of
promoting
and
advancing
Gods
glory
to
doe
it
by
many
tongues
.
They
which
are
guided
by
Satans
spirit
have
their
Come
:
their
mutuall
cohortations
and
provocations
.
They
use
to
say
one
to
another
,
Come
ye
,
we
will
fill
our selves
with
strong
drinke
.
Come
with
us
,
let
us
all
have
one
purse
.
Come
,
let
us
take
our
fill
of
love
.
Hence
is
it
that
the
number
of
wicked
ones
so
increaseth
,
that
they
are
so
audacious
and
impudent
in
their
courses
,
and
that
they
carie
all
before
them
as
a
violent
streame
occasioned
by
the
gathering
together
of
many
waters
.
They
do
without
all
question
aggravate
their
condemnation
hereby
:
yet
do
they
hereby
become
witnesses
against
many
that
professe
themselves
to
be
the
servants
of
God
,
in
that
the
spirit
of
Satan
which
ruleth
in
them
,
is
more
effectuall
in
them
to
advance
Satans
throne
,
then
the
spirit
of
grace
in
many
of
them
which
professe
themselves
to
be
the
servants
of
God
,
to
promote
the
glory
of
God
.
But
as
for
such
as
are
willing
and
forward
to
give
evidence
of
their
zeale
of
Gods
glory
,
of
their
love
to
their
brethren
,
and
of
that
assurance
they
have
of
the
raigne
of
the
Spirit
of
grace
in
them
,
by
inciting
others
to
praise
the
Lord
,
let
them
well
note
the
next
doctrine
.
§.
121.
Of
practising
our selves
what
we
provoke
others
unto
.
Chrys.
Hom.
2
in
2
Cor.
1.
II.
WE
must
our selves
practice
what
wee
provoke
others
unto
.
We
may
and
must
(
as
we
heard
in
the
former
§
)
desire
Saints
to
give
thanks
for
us
,
but
withall
we
may
not
faile
our selves
mutually
to
give
thanks
for
our selves
,
and
praise
the
Lord
.
So
did
this
Prophet
,
as
we
have
seene
at
large
from
the
beginning
of
the
12
verse
to
this
last
clause
of
this
Psalme
.
Observe
the
patternes
of
such
as
in
Scripture
are
approved
for
their
zeale
in
stirring
up
others
,
and
you
shall
find
them
forward
to
doe
themselves
what
they
incited
others
unto
.
We
will
arise
and
go
to
Bethel
,
&c.
saith
Iacob
,
(
Gen.
35.
3.
)
As
for
me
and
my
house
,
saith
Ioshua
,
(
Ios.
24.
15.
)
we
will
serve
the
Lord
.
It
is
an
usuall
phrase
of
such
as
heartily
desire
to
advance
the
glory
of
God
,
to
expresse
their
desire
in
the
first
person
of
the
plurall
number
,
whereby
they
shew
that
they
intend
themselves
to
do
what
they
require
of
others
,
and
therefore
incite
themselves
as
Let
us
offer
to
God
the
sacrifice
of
praise
continually
.
Let
us
sing
unto
the
Lord
.
Let
us
goe
up
to
the
mountaine
of
the
Lord
.
We
will
praise
thy
name
O
God
for
ever
.
We
will
give
thee
thanks
for
ever
.
We
will
shew
forth
thy
praise
.
Vnto
thee
,
O
God
,
doe
wee
give
thankes
,
doe
wee
give
thanks
.
1
Thus
our
care
to
stirre
up
others
to
praise
God
,
will
indeed
appeare
to
arise
from
a
true
zeale
of
Gods
glory
,
from
true
Christian
love
,
and
from
the
spirit
of
grace
dwelling
in
us
,
when
we
our selves
do
what
we
perswade
others
unto
.
2
Thus
shall
we
add
an
edge
to
the
exhortations
we
give
others
,
when
they
see
us
leading
the
way
before
them
.
If
souldiers
see
their
captaines
forward
to
those
enterprises
whereunto
they
incite
them
,
they
wil
be
much
more
encouraged
and
heartned
thereunto
.
Wherewith
can
a
Physician
better
perswade
a
patient
to
observe
the
diet
which
he
prescribes
,
then
by
observing
it
himselfe
?
3
Refusing
to
practice
our selves
what
we
exhort
others
to
doe
,
maketh
our
exhortations
to
be
profitable
nor
to
others
,
nor
to
our selves
.
Not
to
others
,
because
the
edge
of
our
exhortations
must
needs
be
much
blunted
thereby
.
For
people
wil
be
ready
to
Physitian
heale
thy selfe
.
Hardly
will
they
be
brought
to
think
,
that
we
speake
to
them
from
our
hearts
,
or
that
we
our selves
are
well
perswaded
of
the
equity
,
excellency
,
necessity
and
benefit
of
that
whereunto
we
perswade
them
.
Not
to
our selves
,
because
thus
they
are
made
evidences
against
us
,
witnessing
that
we
knew
the
right
course
which
we
refused
to
take
;
whereby
we
make
our selves
worthy
of
more
stripes
,
and
aggravate
our
damnation
.
4
This
great
mischiefe
(
beside
many
others
)
ariseth
from
not
practising
what
we
perswade
others
to
,
that
impious
mens
mouthes
are
opened
to
disgrace
our
profession
,
and
blaspheme
the
name
of
our
God
.
Thou
that
teachest
another
,
teachest
thou
not
thy selfe
?
The
name
of
God
is
blasphemed
thorow
you
,
Yee
therefore
that
desire
to
manifest
a
true
intention
of
heart
in
advancing
the
glory
of
God
after
the
best
manner
that
you
can
,
and
to
give
proofe
that
an
holy
zeale
of
Gods
glory
possesseth
your
soule
,
and
setteth
you
on
work
to
do
what
you
doe
in
inciting
others
to
praise
the
Lord
:
ye
that
desire
to
have
your
pious
endeavours
therein
to
be
of
good
use
,
not
to
prove
frustrate
and
vaine
,
but
to
be
effectuall
to
the
end
you
aime
at
:
yee
that
would
not
pull
downe
with
one
hand
what
you
seeme
to
build
up
with
another
:
nor
afford
occasion
to
them
whom
you
stirre
up
to
so
weighty
and
bounden
a
dutie
,
to
thinke
that
by-respects
moove
you
to
incite
them
,
in
that
wherein
yee
your selves
are
so
cold
and
carelesse
:
yee
that
would
have
comfort
in
performing
so
warrantable
and
profitable
a
dutie
,
Take
due
notice
of
the
direction
here
prescribed
.
Vpon
your
owne
performance
(
as
the
Psalmist
here
doth
)
provoke
others
to
be
followers
of
you
,
and
to
doe
as
you
doe
.
First
say
,
and
say
it
from
the
heart
to
him
that
searcheth
the
heart
,
in
truth
to
him
that
desireth
truth
in
the
inward
parts
,
say
unto
the
Lord
,
I
will
offer
to
thee
the
sacrifice
of
thanksgiving
:
and
then
say
unto
others
,
Praise
ye
the
Lord
.
Oh
that
Ministers
,
Magistrates
,
Governours
of
families
,
and
all
that
have
either
function
,
or
disposition
to
call
upon
others
to
praise
the
Lord
,
would
first
take
notice
of
the
many
,
just
,
and
weighty
occasions
that
themselves
have
to
praise
him
,
and
answerably
bind
themselves
so
to
do
,
and
be
carefull
to
performe
what
they
are
bound
to
performe
,
having
their
owne
hearts
filled
with
matter
of
praises
,
and
their
mouthes
wide
opened
to
utter
the
same
:
so
might
they
with
much
courage
and
confidence
speake
to
others
and
say
,
PRAISE
YE
THE
LORD
.
§.
122.
Of
Gods
present
mercies
to
England
.
FOr
a
particular
application
of
the
generall
summe
and
scope
of
the
Psalme
,
and
of
the
two
last
mentioned
duties
of
praising
God
our selves
,
and
of
provoking
others
so
to
doe
,
let
us
take
a
view
of
the
speciall
occasions
which
the
Lord
doth
now
,
even
at
this
present
time
give
us
to
quicken
our
owne
and
others
spirits
to
render
all
possible
thanks
unto
him
for
his
unspeakable
blessings
on
our
owne
,
and
other
nations
.
1
We
here
in
England
doe
still
enjoy
the
great
blessing
of
peace
,
together
with
that
farre
greater
blessing
the
Gospell
of
peace
,
and
a
free
use
of
all
Gods
holy
ordinances
requisite
for
our
spirituall
edification
and
eternall
salvation
.
At
this
time
this
blessing
ought
to
be
the
more
highly
esteemed
,
because
it
is
in
a
manner
proper
to
us
.
For
most
of
the
parts
of
Christendome
are
now
,
or
lately
have
beene
exceedingly
annoyed
with
bloudy
warre
.
Of
this
blessing
,
Scotland
,
Ireland
,
and
all
the
parts
of
His
most
excellent
Majestie
our
Soveraigne
Lord
King
CHARLES
,
do
partake
.
2
The
last
yeare
there
was
great
scarcity
of
corne
every
where
in
this
land
.
Corne
rose
to
a
greater
price
then
hath
beene
knowne
in
our
memories
.
And
where
in
former
times
supply
in
like
cases
hath
beene
made
by
the
plenty
of
other
countries
,
All
the
nations
round
about
us
were
pinched
with
penury
:
so
as
there
was
too
great
cause
of
fearing
a
famine
.
But
the
Lord
was
pleased
to
heare
the
heavens
,
whereupon
the
heavens
heard
the
earth
,
and
the
earth
heard
the
corne
,
the
grasse
,
and
all
manner
of
fruits
,
and
they
heard
England
,
and
the
cry
of
the
poore
therein
.
Thus
by
the
divine
providence
our
land
brought
forth
such
a
plentifull
harvest
,
and
the
heavens
afforded
so
faire
a
season
for
gathering
it
in
,
as
scarcity
is
turned
into
plenty
,
dearenesse
into
cheapenesse
.
Our
floores
are
now
full
of
wheate
:
we
eat
in
plenty
and
are
satisfied
.
The
misery
of
famine
giveth
sufficient
proofe
of
the
great
benefit
of
plenty
.
3
There
was
also
the
last
yeare
great
feare
of
much
sicknesse
:
and
that
of
the
infectious
,
pestilentious
sicknesse
,
which
some
few
yeares
before
had
moneth
after
moneth
,
weeke
after
weeke
,
day
after
day
destroyed
such
multitudes
,
as
the
feare
of
the
returne
thereof
was
the
more
terrible
.
Physitians
gave
up
their
opinion
,
that
the
aire
was
infected
.
The
famous
Vniversity
of
Cambridge
was
so
smitten
therewith
,
as
for
the
space
of
halfe
a
yeare
and
more
,
Colledges
were
dissolved
,
Students
dispersed
,
Readings
and
Acts
intermitted
,
that
populous
place
made
desolate
,
and
the
poore
that
remained
much
pinched
with
poverty
.
Other
great
market
townes
round
about
in
the
country
were
also
the
last
yeare
much
infected
with
the
plague
:
and
many
people
were
thereby
destroyed
,
or
brought
into
great
exigences
.
But
now
hath
the
Lord
healed
our
land
.
Sicknesse
is
removed
,
and
health
restored
to
our
borders
.
If
the
miserable
desolation
that
the
plague
maketh
in
many
places
,
taking
away
Magistrates
from
their
subjects
,
Ministers
from
their
people
,
husbands
and
wives
one
from
another
,
parents
from
children
,
children
from
parents
,
deare
friends
,
helpfull
neighbours
one
from
another
;
and
then
especially
depriving
persons
of
the
comfort
of
their
best
friends
,
when
they
stand
in
most
need
of
them
.
If
(
I
say
)
the
miserable
condition
occasioned
by
the
plague
be
well
weighed
,
we
shall
find
our
deliverance
and
freedome
from
the
same
to
be
a
great
blessing
.
To
amplifie
this
blessing
the
more
,
Gods
more
then
ordinary
providence
,
not
onely
in
abating
the
violence
of
that
extraordinary
sicknesse
which
in
the
yeare
1625
so
fiercely
but
also
in
his
speedy
suppressing
,
and
utter
removing
it
,
is
frequently
and
seriously
to
be
considered
.
A
distinct
narration
thereof
is
[
e
](A01981-e99190-b)
e
§
3●
before
set
downe
.
The
more
terrible
the
three
evill
arrowes
of
warre
,
famine
and
plague
are
,
the
more
remarkable
are
the
blessings
of
peace
,
plenty
,
and
health
.
Birth
of
a
Prince
,
heire
to
the
crowne
.
Blessed
in
this
respect
be
the
nine
and
twentieth
day
of
May
1630.
On
that
day
was
Prince
CHARLES
borne
.
From
the
twelfth
of
October
1537.
whereon
Prince
Edward
(
who
was
Edward
6.
King
of
England
)
was
borne
,
to
the
said
29
of
May
1630
,
England
was
not
honoured
with
such
a
blessing
.
This
is
an
incomparable
blessing
to
this
present
age
,
and
to
future
ages
also
,
as
we
stedfastly
hope
,
and
from
our
hearts
with
the
most
humble
devotion
,
and
the
most
earnest
affection
that
we
can
,
we
daily
pray
.
§.
123.
Of
the
present
liberty
of
the
reformed
Churches
in
France
.
CHristian
charity
requireth
that
we
be
affected
with
the
blessings
conferred
on
others
:
especially
such
as
are
of
the
same
faith
and
profession
that
we
are
.
Let
us
therefore
cast
our
eyes
on
other
Churches
,
and
their
present
condition
:
which
if
we
duely
observe
,
we
shall
find
Gods
gracious
providence
to
be
more
then
ordinarily
extended
towards
them
in
these
our
daies
.
We
will
begin
with
the
reformed
Churches
in
France
.
When
Henry
4
stiled
the
great
,
deceased
,
by
that
favour
he
had
shewed
,
and
peace
he
had
given
to
those
of
the
reformed
religion
in
his
kingdome
,
they
were
made
so
safe
and
secure
in
mans
opinion
,
as
it
was
supposed
that
no
power
was
able
to
wrest
their
liberty
from
them
.
They
had
above
two
hundred
walled
and
fenced
townes
for
their
refuge
and
safety
.
Many
of
the
greatest
nobility
in
France
were
their
partizans
,
and
seemed
most
affectionate
to
the
religion
.
They
had
troupes
and
armies
of
men
well
disciplined
in
armes
,
with
many
brave
Commanders
,
and
old-beaten
soldiers
.
They
were
well
provided
with
all
store
of
amunition
.
Nothing
requisite
for
defence
and
safety
was
wanting
in
mans
imagination
.
It
is
to
be
feared
that
they
were
too
confident
in
the
arme
of
flesh
:
which
that
they
might
the
more
thorowly
discerne
,
the
Lord
withdrew
his
protection
,
and
left
them
to
defend
themselves
against
the
power
of
their
owne
Soveraigne
,
which
at
first
they
too
much
sleighted
.
Soone
after
that
their
now
Soveraigne
had
raised
and
brought
his
forces
against
them
,
many
of
their
chiefest
Commanders
revoulted
,
their
souldiers
were
slaine
,
their
treasures
exhausted
,
their
cities
and
townes
of
defence
were
violently
wrested
from
them
,
or
treacherously
given
up
:
many
bloudy
massacres
were
made
among
them
:
and
the
miserable
effects
of
warre
so
depopulated
their
countrie
,
and
destroyed
their
persons
,
as
they
were
left
destitute
without
all
succour
,
or
hope
of
reliefe
:
And
since
the
last
taking
in
of
Rochel
,
the
King
,
who
was
of
a
contrary
religion
to
them
,
became
an
absolute
Master
of
them
.
What
now
in
mans
eye
could
be
looked
for
,
but
that
utterly
they
should
be
deprived
of
the
liberty
of
their
religion
,
and
by
little
and
little
be
enforced
to
the
idolatrous
superstition
of
the
Romish
Church
:
or
at
least
be
bred
up
in
blindnesse
and
ignorance
,
being
left
without
the
light
of
the
Gospell
to
guide
,
and
comfort
them
in
that
their
miserable
condition
?
Yet
now
in
these
happy
daies
of
deliverances
,
behold
how
in
their
greatest
extremity
,
when
all
humane
meanes
failed
them
,
the
Lord
of
hosts
hath
beyond
all
hope
afforded
them
much
peace
and
quietnes
;
and
provided
for
them
new
Churches
,
built
with
their
Kings
good
leave
,
yea
and
at
his
cost
and
charges
,
because
they
had
beene
demolished
by
the
fury
of
impious
souldiers
,
and
by
the
out-rage
of
superstitious
people
.
Thorow
that
liberty
which
now
they
enjoy
,
their
Churches
are
diligently
frequented
,
and
all
Gods
ordinances
duly
observed
,
and
their
religion
with
lesse
scorne
and
derision
professed
,
then
formerly
.
Their
peace
and
security
is
now
greater
then
when
they
had
the
fore-mentioned
meanes
to
embolden
them
to
stand
upon
their
owne
guard
.
This
is
the
Lords
doing
.
It
is
marvellous
in
our
eyes
.
They
had
no
Moses
,
no
Ioshua
to
worke
for
them
.
As
they
had
no
power
within
to
defend
them
from
the
might
and
malice
of
their
enemie
,
so
they
could
expect
no
aid
from
abroad
to
encourage
them
to
stand
out
against
their
enemies
.
All
the
aid
that
from
abroad
was
afforded
unto
them
,
proved
altogether
in
vaine
.
God
is
all
in
all
to
them
.
He
that
said
,
The
wolfe
shall
dwell
with
the
lambe
,
and
the
leopard
shall
lie
downe
with
the
kid
:
and
the
calfe
and
the
lion
,
and
the
fatling
together
,
and
a
little
child
shall
lead
them
:
and
the
sucking
child
shall
play
on
the
hole
of
the
aspe
,
and
the
weined
child
shall
put
his
hand
on
the
cockatrice
den
,
hath
wrought
this
concord
betwixt
them
and
the
adversaries
of
their
religion
.
To
his
Churches
therefore
hath
the
Lord
turned
the
heart
of
that
King
for
their
good
.
What
the
inward
affection
of
the
King
to
those
of
the
reformed
religion
is
,
is
a
secret
.
Whether
the
peace
that
those
Churches
enjoy
be
occasioned
by
reason
of
that
supreme
power
which
now
he
hath
obtained
over
them
,
or
by
reason
of
his
embroilements
at
home
,
and
undertakings
abroad
,
little
skilleth
for
the
matter
in
hand
.
Sure
it
is
that
the
Lord
hath
ordered
all
things
that
have
fallen
out
in
France
for
the
good
and
peace
of
his
Churches
there
.
Should
not
due
notice
be
taken
hereof
?
§.
124.
Of
Gods
late
mercies
to
the
Low-Countries
.
FRom
reformed
Churches
in
France
we
will
passe
to
the
Low-Countries
who
are
of
the
same
profession
.
In
recounting
Gods
late
mercies
to
them
(
which
is
the
taske
that
we
have
undertaken
:
thereby
to
shew
what
great
cause
we
now
have
to
set
out
the
praises
of
the
Lord
)
it
would
be
too
farre
a
digression
to
begin
with
those
extraordinary
deliverances
which
they
had
when
first
they
recovered
their
liberty
against
the
cruelty
and
tyranny
of
Duke
D'
Alva
.
Later
mercies
are
these
that
follow
.
1
A
strong
faction
of
Arminians
being
raised
up
and
dispersed
thorowout
all
their
provinces
,
whereby
the
truth
and
purity
of
religion
was
much
corrupted
,
and
the
tranquillity
and
security
of
their
State
put
into
great
hazard
,
a
Nationall
Synod
,
not
without
the
counsell
and
consent
of
our
royall
Defender
of
the
Faith
,
King
IAMES
,
was
assembled
at
Dort
,
whereunto
most
grave
,
learned
,
and
judicious
Divines
out
of
all
the
reformed
Churches
in
Christendome
came
;
who
all
with
one
unanimous
consent
determined
sundry
fundamentall
points
of
our
Christian
Religion
against
the
contrary
errors
of
the
Adversaries
of
Gods
free
grace
.
A
mercy
not
to
be
forgotten
.
2
The
enemy
having
gathered
such
an
army
as
made
him
master
of
the
field
whereby
he
so
strongly
besieged
Breda
,
(
a
frontier
town
,
of
great
command
every
way
round
about
)
as
no
succour
could
be
afforded
it
,
but
it
was
forced
to
yeeld
,
at
which
time
also
Grave
Maurice
,
Prince
of
Orange
,
their
brave
Generall
,
died
,
great
feare
there
was
of
much
mischiefe
,
if
not
of
utter
ruine
,
to
befall
that
State
.
But
by
Gods
Providence
,
their
great
enemy
Spinola
was
called
into
another
country
,
and
a
supply
made
of
the
losse
of
their
former
Generall
,
by
substituting
in
his
roome
his
owne
brother
,
whose
prudence
and
prowesse
successe
hath
crowned
:
so
as
they
are
now
better
secured
then
they
were
before
.
3
Spaine
provided
an
exceeding
great
treasure
for
the
fore-said
States
,
which
it
never
intended
to
them
.
The
whole
fleet
of
gold
,
silver
,
and
other
rich
merchandizes
which
the
Spaniards
by
the
helpe
of
the
West-Indians
had
beene
sundry
yeares
gathering
together
,
the
Nether-landers
tooke
on
a
sudden
:
whereby
their
enemies
were
much
disfurnished
,
and
they
themselves
so
plentifully
furnished
,
as
they
were
the
better
enabled
,
not
onely
to
defend
themselves
,
but
also
to
offend
their
enemies
.
4
The
States
being
now
well
prepared
,
they
quickly
become
masters
of
the
field
,
and
with
much
resolution
attempt
that
which
the
enemy
little
feared
they
should
attaine
:
namely
to
take
in
the
Bosche
,
a
very
strong
frontier
towne
:
well
fenced
,
well
manned
,
and
every
way
well
prepared
and
provided
for
.
But
they
so
besiege
it
,
as
no
reliefe
can
be
afforded
to
it
:
they
so
assault
it
,
as
there
is
no
standing
out
against
them
.
They
take
it
,
and
keepe
it
.
5
While
they
lay
at
this
siege
,
another
booty
falls
into
their
hands
.
Wesell
the
magazin
of
their
enemie
,
wherein
all
warlike
provision
was
in
great
abundance
stoared
up
,
sending
out
some
of
their
garrisons
abroad
,
notice
thereof
comes
to
the
armie
of
the
States
in
siege
at
the
Bosche
.
They
forthwith
send
some
troupes
to
surprize
Wesell
on
a
sudden
.
They
come
to
it
unexpected
,
and
quickly
take
it
.
Thus
are
the
States
againe
furnished
with
their
enemies
provision
.
They
take
a
strong
towne
of
great
consequence
,
which
is
as
an
inlett
for
them
into
the
Palatinate
.
And
by
this
meanes
an
enemy
that
with
a
great
army
was
entred
into
their
country
,
and
burnt
and
spoiled
all
before
him
,
was
forced
backe
againe
.
6
This
last
yeare
while
the
army
of
the
States
is
quiet
at
home
,
the
enemy
having
plotted
some
mischievous
designe
against
them
,
unexpectedly
sends
an
army
by
water
into
their
territories
,
which
(
like
a
flocke
of
foolish
birds
)
flew
into
nets
that
were
not
laid
for
them
:
and
were
taken
.
What
can
we
thinke
,
but
that
the
finger
of
God
hath
beene
in
the
ordering
of
these
successefull
matters
for
the
better
security
of
them
who
professe
and
maintaine
the
true
religion
against
the
professed
enemies
thereof
.
§.
125.
Of
the
seasonable
succour
afforded
to
oppressed
Germany
.
AMong
other
evidences
of
the
divine
Providence
towards
the
reformed
Churches
,
the
late
seasonable
succour
afforded
to
the
Churches
in
Germany
is
most
remarkable
.
Many
yeares
together
hath
Germany
beene
sore
vexed
with
intestine
and
civill
warre
.
Who
can
without
a
melting
heart
,
thinke
on
the
much
bloud
that
hath
beene
spilt
:
the
ruines
of
many
faire
Cities
,
Townes
,
Castles
,
Churches
and
other
edifices
that
have
beene
made
:
the
distresses
that
many
exiles
of
all
sorts
,
Princes
and
Subjects
,
Noble
and
Meane
,
Clergy
and
Laiety
,
Male
and
Female
,
Old
and
Young
have
beene
brought
unto
:
the
miserable
bondage
under
which
such
as
have
remained
in
their
owne
territories
and
habitations
,
have
groaned
:
the
heavy
and
undue
taxes
that
have
beene
laid
on
such
as
have
not
had
their
titles
,
dignities
,
inheritances
,
callings
and
liberties
by
violence
wrested
from
them
:
who
can
without
much
compunction
and
compassion
heare
of
or
thinke
on
those
and
many
other
pressures
and
oppressions
?
The
Princes
of
the
reformed
Churches
in
Germany
were
forced
to
put
up
a
joint
complaint
,
and
remonstrance
of
their
grievances
,
and
to
consult
about
means
,
at
least
of
some
ease
(
for
their
burdens
were
intollerable
)
if
not
of
full
redresse
.
But
their
complaints
proved
like
to
the
complaints
of
the
Israelites
put
up
to
Pharaoh
for
easing
their
heavy
burdens
.
Their
savour
thereby
came
to
be
abhorred
in
the
eyes
of
Pharaoh
,
and
in
the
eyes
of
his
servants
.
They
were
in
a
worse
case
then
before
.
So
proud
was
the
enemy
by
reason
of
the
great
armies
that
he
had
gathered
together
,
and
so
flesht
he
was
in
the
conquests
that
he
had
made
,
as
he
regarded
no
complaints
,
he
feared
no
revenge
.
He
deemed
his
power
to
be
invincible
.
When
thus
the
reformed
Churches
in
Germany
were
brought
to
the
lowest
ebbe
,
and
so
neare
to
the
pits
brink
,
as
they
were
upon
tumbling
downe
to
their
utter
ruine
,
that
mans
extremity
might
appeare
to
be
Gods
opportunity
,
in
a
most
seasonable
time
the
Lord
raised
up
,
and
sent
unto
them
a
Deliverer
,
Gustavus
of
Sued
,
in
whose
title
is
couched
Augustus
and
Deus
:
Gustavus
,
importing
by
transposition
of
letters
,
Augustus
:
and
Sued
read
backward
,
Deus
.
If
the
small
army
with
which
he
came
into
Germany
,
and
the
great
things
which
he
hath
done
since
he
came
thither
,
be
duly
weighed
,
we
shall
see
cause
to
acknowledge
that
the
Lord
of
hosts
was
with
him
.
That
which
is
by
experience
noted
of
the
snow
,
that
by
being
tumbled
up
and
downe
,
of
a
little
ball
it
comes
to
be
a
great
heape
that
can
hardly
be
stirred
,
is
likewise
by
experience
found
verified
in
his
army
.
We
read
of
a
dreame
which
a
souldier
of
the
huge
host
of
the
Midianites
that
for
multitude
was
as
the
sand
by
the
sea-side
,
thus
related
to
his
fellow
,
I
dreamed
a
dreame
,
and
loe
,
a
cake
of
barley
bread
tumbled
unto
the
host
of
Midian
,
and
came
unto
it
,
and
smote
it
,
that
it
fell
and
overturned
it
,
that
the
tent
lay
along
.
The
interpretation
,
which
in
the
event
proved
most
true
,
was
this
,
This
is
nothing
else
save
the
sword
of
Gideon
the
sonne
of
Ioash
,
a
man
of
Israel
:
for
into
his
hand
hath
God
delivered
Midian
,
and
all
the
host
.
A
fit
allusion
thereunto
,
which
hath
likewise
in
the
event
proved
to
be
most
true
,
may
be
this
,
The
sword
of
the
King
of
Sued
,
a
Defender
of
the
true
Religion
,
hath
smitten
the
armies
of
the
enemies
of
the
Gospell
:
and
into
his
hand
hath
the
Lord
delivered
his
Churches
enemies
.
proves
to
be
as
another
Cyrus
,
the
Lords
Annointed
,
whose
right
hand
the
Lord
hath
holden
to
subdue
nations
before
him
.
He
shall
performe
the
Lords
pleasure
.
Cyrus
,
the
Persian
Monarch
,
though
he
were
to
admiration
victorious
,
yet
did
he
not
with
such
expedition
gaine
in
and
bring
under
his
power
,
so
many
Forts
,
Castles
,
Walled
Townes
and
Cities
,
every
way
well
manned
,
fenced
and
fortified
(
no
nor
that
hammer
of
the
world
great
Alexander
)
●s
this
Annointed
of
the
Lord
hath
done
in
so
short
a
time
.
The
Enemy
spent
more
yeares
in
subduing
Cities
and
Townes
in
Germany
,
then
this
Deliverer
hath
spent
moneths
in
reducing
them
.
Conquering
Caesar
came
even
into
this
Country
whereinto
victorious
Gustavus
is
come
:
and
with
such
celerity
subdued
one
principality
after
another
,
as
the
Orator
is
bold
to
say
that
he
passed
over
places
by
victories
more
speedily
Veni
,
Vidi
,
Vici
,
I
came
,
I
saw
,
I
overcame
:
meaning
thereby
that
so
soone
as
he
came
to
a
place
,
and
tooke
a
view
of
it
,
he
forthwith
tooke
it
.
Yet
in
much
shorter
time
hath
Gustavus
subdued
and
taken
in
more
townes
and
cities
then
Caesar
did
:
and
that
after
another
manner
then
Caesar
did
.
Had
Caesar
when
he
came
into
Germany
such
an
adversary
as
Tilly
?
Were
there
raised
such
armies
of
men
and
horse
against
Caesar
,
as
against
Gustavus
?
Were
there
such
garrisons
,
such
amunition
,
such
provision
of
all
things
requisite
to
repell
an
enemy
,
in
the
places
which
Caesar
subdued
,
as
in
those
which
Gustavus
tooke
?
Never
did
Caesar
at
least
for
the
time
that
he
was
in
Germany
meet
with
so
strong
opposition
as
Gustavus
hath
met
withall
.
Never
was
that
Generall
brought
unto
such
hazards
as
this
King
hath
beene
brought
unto
.
In
no
part
of
Germany
did
Caesar
ever
meet
with
such
a
pitcht
held
,
or
such
a
set
battell
,
as
Gustavus
did
on
Gods-Aker
neare
Liepsich
.
Nor
ever
was
a
battell
maintained
with
such
prudence
and
providence
,
with
such
courage
and
constancy
,
against
an
enemy
that
was
so
strong
and
stout
,
so
seldome
foiled
,
so
much
prevailing
:
against
an
army
supposed
invincible
by
reason
of
former
successes
and
present
preparations
:
against
all
the
advantages
that
an
enemie
could
desire
,
as
the
battell
at
Leipsich
by
valorous
Gustavus
▪
And
all
this
after
a
great
,
if
not
the
greater
part
,
of
his
owne
army
was
put
to
rout
,
and
the
Enemy
thereupon
made
so
confident
,
as
he
cried
Victory
,
Victory
,
Follow
,
Follow
:
but
with
such
successe
,
as
the
Benjamites
had
,
when
in
the
beginning
of
the
battell
they
had
smitten
the
Israelites
,
and
They
are
smitten
downe
before
us
.
On
the
seventh
day
of
September
(
the
Birth-day
of
victorious
Queene
ELIZABETH
)
was
this
never
to
be
forgotten
victory
obtained
.
And
on
the
seventeenth
day
of
November
(
the
Coronation
day
of
the
said
puissant
Princesse
)
was
the
high
and
mighty
King
of
Sued
entertained
in
the
Imperiall
city
of
Frank-ford
on
Main
,
the
city
where
the
Germane
Emperor
useth
to
be
elected
.
Since
the
fore-named
incomparable
victory
at
Leipsich
all
things
with
very
good
successe
have
fallen
cut
.
§.
126.
Of
the
causes
of
the
Suedish
Kings
entring
into
Germany
.
THe
conquests
made
by
the
victorious
King
of
Sued
,
are
in
their
kind
very
glorious
;
but
much
more
glorious
in
the
cause
of
undertaking
them
.
Aug.
Epist.
61.
All
confesse
that
it
is
not
so
much
the
punishment
that
maketh
martyrdome
glorious
,
as
the
cause
.
So
is
it
in
warre
.
The
cause
rather
then
the
event
makes
it
warrantable
and
praise-worthy
.
Good
successe
in
just
warre
brings
much
glory
to
the
undertakers
thereof
.
In
this
respect
victorious
Gustavus
carieth
away
more
glory
then
Sennacherib
,
Nebuchadnezar
,
Darius
,
Cyrus
,
Alexander
,
Caesar
,
or
other
the
great
Conquerers
among
the
heathen
.
Of
those
Conquerors
who
are
commended
by
the
Holy
Ghost
,
it
is
said
that
they
subdued
kingdomes
and
wrought
righteousnesse
.
Might
and
Right
must
goe
together
.
Right
without
might
may
be
much
wronged
.
Might
without
right
may
do
much
wrong
.
Take
we
therefore
a
briefe
view
of
the
causes
of
sundry
other
conquerours
,
and
we
shall
find
might
without
right
.
Take
we
a
view
of
the
causes
which
moved
the
conquering
King
of
Sued
to
undertake
his
warres
,
and
we
shall
find
might
regulated
by
right
.
The
cause
which
moved
conquering
Monarchs
in
former
times
to
enter
into
other
mens
dominions
,
and
to
subdue
nations
,
was
especially
the
pride
of
their
heart
,
and
their
ambition
to
have
the
supreme
soveraignty
over
the
whole
world
,
if
possibly
they
could
atchieve
it
.
It
is
said
of
Alexander
the
great
,
that
when
he
heard
the
Philosophers
conclusion
concerning
the
unity
of
the
world
,
he
wept
because
there
were
no
more
worlds
for
him
to
overcome
.
Behold
the
ambition
of
mens
minds
,
how
boundlesse
,
how
unsatiable
it
is
.
The
fore-mentioned
Caesar
invaded
Germany
,
France
,
England
and
other
nations
,
to
enlarge
the
dominion
of
the
Romane
Empire
.
So
did
other
Romane
Generals
before
and
after
Caesar
.
True
it
is
that
God
in
his
unsearchable
wisdome
stirred
up
many
of
them
to
be
his
instruments
to
punish
peoples
rebellions
against
God
.
In
which
respect
they
are
called
the
his
sword
into
their
hands
:
and
because
the
Lord
useth
them
as
his
instruments
,
they
are
in
that
respect
stiled
The
Lords
Annointed
,
his
servants
,
his
Shepheards
.
Yet
notwithstanding
this
secret
intent
of
the
Lord
which
he
by
their
Ministry
brought
to
passe
,
they
were
stirred
up
by
pride
and
ambition
to
do
what
they
did
.
So
saith
the
Lord
of
Ashur
:
O
Assyrian
,
the
rod
of
mine
anger
,
&c.
I
will
send
him
against
an
hypocriticall
nation
,
&c.
I
will
give
him
a
charge
to
take
the
spoile
,
&c.
Howbeit
he
meaneth
not
so
,
&c.
For
,
he
saith
by
the
strength
of
my
hand
I
have
done
it
,
and
by
my
wisdome
,
&c.
And
further
to
shew
that
they
by
their
inward
wicked
disposition
were
set
on
worke
,
it
is
said
,
that
when
God
gave
people
into
their
hands
,
they
shewed
them
no
mercy
:
and
againe
,
when
the
Lord
was
a
little
displeased
,
they
helped
forward
the
affliction
.
But
the
pious
and
righteous
King
of
Sued
hath
made
it
manifest
to
all
the
world
,
that
no
ambitious
thoughts
,
no
desire
of
enlarging
his
owne
Dominions
,
by
forcing
away
other
mens
rights
from
them
,
hath
embroiled
him
in
these
Germane-warres
.
Great
wrongs
were
done
to
him
by
the
Enemy
,
and
feare
given
of
greater
,
if
he
looked
not
the
better
to
himself
.
So
as
he
was
forced
to
take
up
armes
to
secure
his
owne
dominions
,
and
his
neighbours
bordering
upon
him
.
they
came
up
to
seeke
David
.
Whereby
is
implied
that
they
first
provoked
him
to
warre
:
and
his
setting
upon
them
,
and
destroying
them
is
thereby
justified
.
Such
provocations
had
King
Gustavus
to
enter
upon
these
later
warres
.
He
was
first
sought
by
the
Enemy
.
His
Ambassadours
were
basely
used
.
This
later
Enemy
sent
armies
under
his
owne
Ensignes
in
aid
of
the
Pole
his
former
enemy
,
with
whom
he
was
then
in
warre
.
Besides
these
wrongs
done
to
himselfe
,
Complaints
and
invitations
were
made
to
him
by
sundry
oppressed
Princes
and
States
,
and
particularly
of
those
,
to
whom
he
was
engaged
by
ancient
allyances
and
confederacies
.
By
these
also
he
was
drawne
into
these
warres
,
wherein
the
divine
providence
hath
given
him
so
good
successe
,
and
so
great
glory
.
five
Kings
of
the
Amorites
who
encamped
against
Gibcon
.
The
Gibconites
were
at
that
time
in
league
with
the
Israelites
:
Thereupon
Gibeon
being
invaded
by
the
Amorites
,
sends
unto
Ioshua
to
the
camp
,
saying
,
Slake
not
thy
hand
from
thy
servants
,
come
up
to
us
quickly
,
and
save
us
and
helpe
us
.
Thus
Gustavus
in
affording
succour
to
such
as
were
oppressed
and
craved
his
aid
(
they
being
also
his
confederates
)
hath
done
that
which
such
as
were
guided
by
Gods
Spirit
have
done
before
him
:
and
that
as
well
for
securing
his
owne
dominions
,
as
for
relieving
others
.
For
,
had
that
flood
of
warre
,
which
over
flowed
and
in
a
manner
ruinated
the
greater
part
of
Germany
,
beene
suffered
to
swell
and
run
longer
and
further
,
it
might
have
made
an
irrecoverable
breach
even
unto
the
very
Kingdome
of
Sued
.
Where
that
floud
of
warre
had
a
current
,
it
carried
away
the
true
Religion
before
it
:
it
bare
away
Princes
out
of
their
principalities
,
other
Governours
out
of
their
jurisdictions
,
Ministers
of
Gods
Word
from
their
charges
,
Owners
from
their
possessions
,
and
others
from
their
places
,
and
callings
:
it
deprived
free
cities
of
their
immunities
and
priviledges
:
and
brought
many
mischiefes
and
inconveniences
to
many
others
.
Wherefore
to
preserve
true
Religion
where
it
was
in
great
hazard
to
be
suppressed
:
to
re-establish
it
where
it
was
removed
:
to
restore
Princes
,
other
Governours
,
Ministers
,
Owners
,
and
others
to
their
owne
rights
:
to
recover
to
free
people
their
priviledges
:
to
bring
home
the
banished
:
to
take
off
the
heavy
yoke
of
bondage
and
intolerable
burdens
from
their
necks
on
whom
they
were
unjustly
laid
:
and
finally
to
prevent
cruell
massacres
and
persecutions
for
the
Gospell
sake
,
hath
this
contrary
streame
of
warre
beene
opposed
;
so
as
violence
by
violence
(
as
necessity
required
)
hath
beene
resisted
:
and
a
strong
streame
of
sweet
waters
hath
beaten
backe
a
great
flood
of
salt
waters
.
§.
127.
Of
the
effects
of
the
Suedish
Kings
warres
.
THe
blessed
events
that
have
followed
upon
the
King
of
Sued
his
warres
in
Germany
do
give
evident
proofe
to
the
truth
of
the
ends
and
intents
before
mentioned
.
For
,
thereby
true
Religion
is
in
many
places
re-established
,
and
a
free
liberty
for
exercise
thereof
procured
to
the
professours
of
it
:
Ancient
immunities
and
priviledges
are
recovered
:
Princes
,
other
Governours
,
Ministers
of
the
Gospell
,
States
,
Polities
,
private
Lords
and
Owners
are
restored
to
their
dominions
,
dignities
,
charges
,
callings
,
inheritances
,
and
possessions
:
Many
people
are
eased
of
their
heavy
burdens
and
grievances
.
There
hath
also
hereupon
followed
a
great
abatement
of
the
greatnesse
of
the
house
of
Austria
,
and
such
a
diminution
of
the
power
thereof
,
as
that
they
who
have
beene
the
chiefe
pillars
of
the
Church
of
Rome
,
are
by
these
late
victories
got
against
them
,
disabled
(
as
we
hope
)
from
helping
forward
the
Popes
designe
of
reducing
the
Christian
world
to
an
absolute
obedience
unto
his
chaire
;
yea
and
from
further
promoting
their
owne
ambitions
desires
of
the
Monarchy
of
Europe
.
By
the
fore-named
successe
there
is
also
procured
much
addition
and
great
strength
to
the
Protestant
parties
,
by
digesting
all
Germany
into
their
body
:
and
a
great
means
effected
for
facilitating
the
unions
betwixt
those
that
to
the
great
scandall
of
the
Profession
,
and
dishonour
of
those
worthy
lights
of
the
Church
,
Luther
and
Calvin
,
have
beene
distinguished
by
these
factious
titles
,
Lutherans
and
Calvinists
.
Great
security
is
hereby
further
brought
to
the
reformed
Churches
in
France
:
who
could
never
be
reduced
to
the
termes
wherein
they
now
are
,
so
long
as
the
Protestant
Princes
in
Germany
retained
freedome
and
power
in
their
owne
dominions
.
A
way
is
also
hereby
opened
to
the
very
gates
of
Rome
:
whereby
the
threatnings
against
the
seven-headed
beast
may
in
the
Lords
appointed
time
be
accomplished
.
Finally
,
there
is
great
hope
given
of
establishing
much
peace
and
security
to
all
the
true
Churches
of
God
:
and
many
other
blessings
are
expected
,
which
the
Lord
grant
to
his
people
.
§.
128.
Of
praising
God
for
the
fore-said
mercies
.
TO
make
a
briefe
recapitulation
,
and
to
gather
up
the
Summe
of
all
,
for
the
better
application
of
the
maine
point
intended
.
The
Lord
having
secured
our
Peace
,
and
removed
from
us
his
judgements
of
Plague
and
Famine
:
The
Lord
having
restored
to
the
reformed
Churches
in
France
a
gracious
liberty
for
exercising
their
Religion
:
The
Lord
having
with
more
then
ordinary
successe
prospered
the
affaires
of
our
nearest
Neighbours
,
the
States
generall
of
the
united
Provinces
in
the
Netherlands
:
The
Lord
having
succoured
his
oppressed
Churches
in
Germany
,
and
given
to
their
Deliverer
victories
beyond
expectation
,
unto
admiration
:
The
Lord
having
given
very
many
cleare
evidences
of
his
fatherly
care
over
his
Churches
every
where
,
and
of
his
gracious
providence
towards
them
,
even
now
in
these
our
daies
:
Should
not
our
soules
be
affected
with
all
and
every
of
these
mercies
?
Should
they
not
be
incensed
with
an
ardent
zeale
of
setting
forth
the
honour
of
his
name
?
We
and
others
of
the
same
profession
,
of
the
same
religion
enjoy
the
comfort
and
benefit
of
the
fore-mentioned
mercies
,
and
of
many
other
mercies
flowing
from
the
divine
Providence
:
and
shall
not
the
Lord
who
so
ordereth
his
Providence
for
our
good
,
have
the
praise
and
glory
thereof
?
Who
can
give
su●●icient
thanks
?
Nay
,
whose
soule
can
be
satisfied
in
rendring
praises
to
so
good
and
gracious
a
God
for
so
many
and
so
great
blessings
,
so
seasonably
and
so
freely
conferred
on
his
Churches
?
Should
not
all
Ministers
of
the
Gospell
make
their
Churches
to
ring
againe
with
sounding
forth
Gods
praises
?
Should
not
publishers
of
bookes
make
mention
of
these
mighty
works
of
the
Lord
to
the
further
publishing
of
his
name
?
Should
not
the
wits
of
all
divine
Poets
bee
set
on
worke
to
indite
due
formes
of
praises
for
the
better
magnifying
of
his
name
,
who
hath
done
so
glorious
things
for
us
?
Should
not
every
Christian
soule
in
the
best
manner
that
it
can
,
adde
something
to
the
magnifying
of
Gods
name
:
as
every
one
brought
something
to
the
building
of
the
Tabernacle
?
Did
we
not
while
the
Lord
was
time
after
time
shooting
out
against
us
and
others
his
three
deadly
arrowes
of
plague
,
famine
,
and
sword
,
humble
our
soules
before
him
,
and
call
upon
him
instantly
,
continually
,
to
spare
his
people
,
to
remove
his
wrath
,
to
take
away
his
judgements
?
Should
we
not
now
,
the
Lord
having
gratiously
heard
our
prayers
for
our selves
and
others
be
hearty
and
zealous
,
instant
and
constant
in
rendring
all
possible
praise
and
thankes
unto
him
?
It
hath
beene
before
declared
[
a
](A01981-e102740-b)
a
§.
51
79.
how
true
gratefulnesse
hath
especiall
relation
to
God
,
and
ascribeth
the
glory
of
all
deliverances
to
him
:
and
that
[
b
](A01981-e102760-b)
b
§.
85.
Praise
is
the
best
gift
that
can
be
given
him
:
and
that
thereupon
[
c
](A01981-e102780-b)
c
§.
108.
Saints
are
never
satisfied
in
setting
forth
Gods
praises
:
They
content
not
themselves
with
an
inward
affection
of
praising
God
in
their
owne
soules
,
or
secretly
betwixt
God
and
themselves
,
but
they
must
needs
breake
forth
into
praises
of
God
,
and
[
d
](A01981-e102800-b)
d
§.
86.
manifest
their
inward
gratitude
by
outward
gratulation
▪
and
that
[
e
](A01981-e102820-b)
e
§.
116.
118
publikely
,
boldly
,
among
much
people
,
in
the
middest
of
great
assemblies
:
[
f
](A01981-e102840-b)
f
§.
120.
exhorting
and
inciting
others
to
praise
God
with
thee
:
and
[
g
](A01981-e102850-b)
g
§.
121.
themselves
conscionably
practising
what
they
incite
others
unto
.
Now
we
have
so
great
and
just
grounds
at
this
time
to
praise
God
,
let
us
take
the
occasions
of
stirring
up
our
owne
and
others
spirits
to
do
it
heartily
and
zealously
:
that
God
finding
his
blessings
conferred
on
a
gratefull
people
may
never
repent
any
kindnesse
done
:
but
may
go
on
to
adde
victory
to
victory
,
successe
to
successe
,
blessing
to
blessing
,
till
he
have
finished
the
good
worke
done
for
his
Churches
,
and
accomplished
the
promises
which
he
hath
made
for
destroying
the
kingdome
of
Antichrist
,
calling
the
Iewes
,
bringing
in
the
fulnesse
of
the
Gentiles
,
and
consummating
all
things
by
his
last
,
and
most
glorious
comming
.
Wherefore
,
Blesse
the
Lord
,
O
my
soule
:
and
all
that
is
within
me
blesse
his
holy
name
.
Blesse
the
Lord
,
O
my
soule
:
and
forget
not
all
his
benefits
.
My
heart
is
fixed
O
God
,
my
heart
is
fixed
:
I
will
sing
and
giue
praise
.
Awake
vp
my
glory
:
I
my selfe
will
awake
early
.
My
tongue
shall
speake
of
thy
righteousnesse
,
and
of
thy
praise
all
the
day
long
.
Behold
,
blesse
ye
the
Lord
,
all
yee
seruants
of
the
Lord
.
Giue
vnto
the
Lord
glory
and
strength
:
giue
vnto
the
Lord
the
glory
due
to
his
name
.
O
giue
thankes
vnto
the
Lord
,
for
he
is
good
:
for
his
mercy
endureth
for
euer
.
Let
the
redeemed
of
the
Lord
say
so
:
whom
hee
hath
redeemed
from
the
hand
of
the
enemie
.
Let
them
that
were
exiled
say
so
,
whom
he
hath
brought
to
the
place
of
their
habitation
.
Let
them
that
were
oppressed
say
so
,
whom
hee
hath
eased
of
their
heauie
burdens
.
Let
them
that
are
freed
from
the
infectious
plague
:
and
from
pinching
famine
,
say
so
.
So
let
them
say
,
who
are
restored
to
a
free
exercise
of
their
religion
.
Praise
yee
the
Lord
,
who
quietly
sit
on
your
thrones
of
iudgement
,
to
execute
righteous
iustice
and
-
Chance
.
See
Fortune
.
31.
-
Children
to
bee
dedicated
to
God
betimes
.
220.
-
Children
,
so
soone
as
capable
attend
to
instruction
.
221.
-
Childrens
honour
to
have
pious
parents
.
222.
-
Church
.
See
House
of
God
.
-
Confidence
whence
it
ariseth
.
217
-
Confidence
which
Saints
have
of
their
interest
in
God
,
makes
them
bold
to
presse
it
.
217.
-
Confidence
manifested
by
earnestnesse
.
218.
-
Counsell
how
one
may
himself
.
97.
-
Courts
of
Gods
house
.
253.
D
-
DAnger
.
See
Distresse
.
-
Death
may
be
praid
against
.
50.
-
From
Death
God
can
deliver
.
103
-
Death
of
Saints
precious
.
202.
-
Death
of
Saints
ever
seasonable
.
208.
-
Death
not
to
be
feared
by
Saints
.
209
-
Delight
in
Gods
house
.
266.
-
Delight
therein
how
wrought
▪
268
-
Evidences
of
that
Delight
.
268.
-
Deliver
.
See
Preserve
.
-
Despaire
not
.
109.
-
Distresse
wherto
Saints
brought
.
22.
34.
-
Distresse
no
ground
of
censure
.
35.
-
Distresse
in
the
extremity
of
it
to
be
acknowledged
after
deliverance
.
37
-
Directions
how
to
do
it
.
38.
-
Distresse
requires
enquiry
after
a
remedy
.
40.
-
Distresse
requires
prayer
.
42.
-
Distresses
particular
in
which
prayer
is
to
be
made
.
43.
44.
-
Distresse
moves
God
.
60.
-
Distresse
none
so
extreme
as
to
exceed
▪
God
's
ability
.
77.
-
Distresse
in
extremity
is
Gods
opportunity
to
helpe
.
802.
-
Distresse
may
soile
Saints
.
107.
-
Distresse
procures
answerable
remedy
.
110.
-
Distresse
cannot
suppresse
faith
.
140
-
Distresse
make
question
Gods
promises
.
146.
-
Distres
makes
not
forget
God
.
157
-
Distresse
removed
binds
to
praise
God
.
228.
-
Draw
neare
to
God
in
faith
.
47.
51
-
Dulnes
in
praising
God
.
263.
264.
-
Duty
to
be
practised
.
115.
-
To
Duty
bind
thy selfe
.
129.
-
With
Duty
answer
mercy
▪
130.
E
-
EArnestnesse
with
God
.
218.
-
Earth
the
land
of
the
living
.
114.
123.
-
Ejaculations
not
sufficient
.
21.
-
Englands
mercies
.
120.
-
Esteeme
God
aright
.
147.
148.
-
Expiatory
sacrifices
.
240.
-
Extenuate
not
distresse
.
37.
-
Extraordinary
praise
.
6.
-
Extremity
of
distresse
to
be
acknowledged
after
deliverance
.
37.
-
Extremity
none
exceeds
Gods
ability
.
77.
-
Extremity
of
man
Gods
opportunity
.
80.
F
-
FAith
in
Gods
goodnesse
an
encouragement
to
call
on
him
68.
-
Faith
works
boldnesse
of
speech
.
138
-
Faith
how
it
makes
to
speake
.
139
-
Faiths
stability
in
trials
.
140.
-
Faith
may
be
with
feare
.
153.
-
In
Faith
draw
neare
to
God
.
47
,
51
-
Faith
nourished
by
continued
evidences
of
Gods
favour
.
220.
-
Faith
justified
by
works
.
116.
-
Faithfulnes
of
God
in
promises
.
58
-
Faithfulnesse
of
God
ground
of
faith
.
59.
-
Familiarity
of
Saints
with
God
.
46.
47.
-
Familiarity
with
God
,
how
wrought
.
100.
-
Favour
of
God
ground
of
Saints
rest
.
92.
-
Favour
of
God
how
obtained
.
94.
-
Favour
of
God
well
weighed
works
familiarity
with
God
.
100.
-
Favourites
of
God
.
202.
-
Favourites
favours
.
205.
-
Favourites
duties
.
206.
-
Favourites
death
precious
.
207.
-
Favourites
seeke
to
be
.
210.
-
Feare
and
faith
may
be
together
.
153.
-
Fervent
must
be
our
love
of
God
.
15
-
Fervency
of
prayer
.
48.
-
Fervency
,
a
note
of
confidence
.
49.
-
Fervent
prayer
in
extremity
.
81.
-
Fortune
an
enemy
to
providence
.
31
G
-
GIve
to
God
man
may
.
245.
-
Give
to
God
much
by
Iews
.
244
-
Give
to
God
the
poorest
may
.
245.
-
Give
to
God
what
the
rich
must
.
246.
-
God
heareth
prayer
.
19.
23.
-
God
forward
to
heare
prayer
.
23.
-
God
as
knowne
by
name
to
be
called
upon
.
45.
-
God
affords
familiar
accesse
to
Saints
.
46.
-
Gods
attributes
of
goodnesse
.
52.
-
Gods
righteousnesse
or
faithfulnesse
53.
58.
-
Gods
gratiousnesse
.
53.
56.
-
Gods
mercifulnesse
.
54.
60.
-
Gods
goodnesse
from
himselfe
.
56.
-
God
worthy
of
all
praise
.
58.
-
Gods
faithfulnesse
.
58.
-
God
moved
with
mans
misery
.
60
-
Gods
greatnesse
.
See
Greatnesse
.
-
Gods
goodnesse
.
See
Goodnesse
.
-
God
to
Saints
hath
a
particular
relation
.
64.
-
God
most
careth
for
such
as
wholly
depend
on
him
.
73
▪
-
God
able
to
helpe
in
all
extremities
.
77.
-
God
perfectly
saveth
.
78.
-
God
onely
to
be
trusted
to
.
79.
-
God
helpes
at
a
pinch
.
80.
-
Gods
favor
ground
of
Saints
rest
▪
92.
-
God
can
deliver
from
death
.
103.
-
Gods
power
how
rest
on
.
104.
-
God
to
be
set
before
us
.
120.
-
God
rightly
to
be
esteemed
.
149.
-
God
especially
to
be
praised
.
160.
-
God
hath
favourites
.
203.
-
God
receiveth
of
man
.
244.
-
Goodnesse
of
God
from
himselfe
.
56.
-
Goodnesse
of
God
agreeing
with
his
greatnesse
.
62.
-
Goodnesse
of
God
mixed
with
greatnesse
to
be
meditated
on
.
63.
-
Goodnesse
of
God
especially
to
Saints
.
67.
-
Goodnesse
of
God
an
encouragement
to
call
on
him
.
68.
-
Goodnesse
moves
God
to
deliver
his
people
.
69.
-
Gratefulnesse
.
See
Praise
.
-
Gratefulnesse
makes
inquisitive
.
157.
-
Gratefulnesse
makes
ready
to
doe
any
thing
.
159.
-
Gratefulnesse
hath
especiall
relation
to
God
.
160.
-
Gratefulnesse
is
wrought
by
right
understanding
Gods
benefits
.
162.
-
Gratefulnesse
,
from
one
kindnesse
raiseth
the
mind
to
all
.
163.
-
Gratefulnesse
is
most
stirred
up
by
sense
of
kindnesse
to
ones
selfe
.
165
-
Gratefulnesse
works
acknowledgment
of
kindnesse
.
166.
-
Gratefulnesse
manifested
by
gratulation
.
174.
-
Gratefulnesse
joyned
with
invocation
.
177.
-
Gratefulnesse
to
God
testified
by
duties
of
piety
.
242.
-
Gratiousnesse
as
in
God
.
53.
56.
-
Gratulatory
actions
.
177.
-
Gratulatory
sacrifices
.
240.
-
Greatnesse
of
God
agreeing
with
his
goodnesse
.
62.
-
Greatnesse
of
God
as
mixed
with
his
goodnesse
to
be
meditated
on
.
63.
H
-
HAters
of
God
.
14.
-
Heare
.
See
Prayer
.
-
Heart
with
voice
in
prayer
.
21.
-
House
of
God
,
what
it
is
.
251.
-
House
of
God
diversly
taken
.
251.
-
Houses
of
God
are
all
places
set
apart
for
Gods
worship
.
259.
-
House
of
God
to
be
delighted
in
.
261
,
266.
-
House
of
God
had
prerogatives
prefigured
in
the
Temple
.
267.
-
Hypocrites
.
121.
I
-
IErusalem
described
.
254.
-
Ingratitude
.
174.
-
Causes
of
it
.
162.
-
Ingratitude
conceales
kindnesses
.
167.
-
Iudge
.
See
Censure
.
K
-
KIndnesse
of
God
seasonable
.
110.
-
Kindnesse
of
God
to
be
observed
.
131.
-
Kindnesse
apprehended
workes
a
care
to
please
.
160.
-
Kindnesse
applied
to
ones
selfe
makes
gratefull
.
165.
-
Kindnesses
to
bee
acknowledged
.
166.
167.
-
Know
God
by
name
.
46.
-
Knowledge
of
Gods
goodnesse
an
encouragement
to
call
on
him
.
68.
-
Knowledge
without
practice
vaine
.
116.
L
-
LAnd
of
living
earth
.
114.
123.
-
Land
of
living
how
to
bee
used
.
126.
-
Life
time
to
please
God
.
126.
128.
-
Life-time
let
slip
prejudiciall
.
●27
-
Life
of
Saints
how
many
waies
preserved
.
208.
-
Living
many
are
dead
.
124.
-
Love
,
what
it
is
,
when
good
.
9
,
11.
-
Love
due
to
God
.
13.
-
Love
must
be
servent
.
15.
-
Love
nothing
as
God
.
16.
-
Love
enflamed
by
apprehension
of
kindnesse
.
17.
M
-
MErcy
to
be
sought
of
God
.
61.
-
Mercy
how
it
may
be
found
.
61
-
Mercy
of
God
to
be
answered
with
duty
.
130.
131.
-
Mercifulnesse
as
in
God
.
54.
-
Misery
.
See
Distresse
.
-
Mourning
to
be
moderated
.
107.
-
Mustles
five
in
mans
eye
.
51.
N
-
NAme
of
God
.
45.
-
Necessity
of
man
moves
God
to
afford
an
answerable
remedy
.
110.
O
-
OBlations
how
accepted
.
245.
-
Observation
of
Gods
mercy
to
others
works
acknowledgement
of
his
mercy
to
us
.
8●
.
-
Observe
kindnesse
to
thy selfe
.
165.
-
Opportunity
of
life
.
118.
-
Oppressors
of
oppressed
inhumane
.
88.
P
-
PArents
to
dedicate
children
betimes
to
God
.
220.
-
Parents
pious
an
honour
to
children
.
222.
-
Passion
in
Saint.
104.
141.
-
Passions
to
be
k●ept
downe
.
142.
-
Passions
distempered
cause
unadvised
speech
.
144.
-
Passion
judges
all
alike
.
151.
-
Passion
setled
blameworthy
.
152.
-
Persevere
in
good
.
118.
-
Plague
how
great
with
us
.
7.
-
Of
a
Plague
a
wonderfull
decrease
.
8.
-
Please
God
here
.
126.
-
Power
of
God
how
rested
on
.
104.
-
Pray
boldly
.
138.
2●9
.
-
Prayer
heard
of
God
.
19.
23.
-
Prayer
heard
,
a
great
kindnesse
.
26
-
Duties
hereon
inferred
.
26.
-
Prayer
heard
,
a
motive
againe
to
pray
.
28.
-
Prayer
heard
to
be
observed
.
30.
-
Prayer
how
known
to
be
heard
.
ib.
-
Prayer
in
affliction
.
42.
-
Prayer
to
God
as
knowne
.
45.
-
Prayer
servent
.
48.
-
Prayer
in
danger
of
death
.
50.
-
Prayer
and
praise
together
.
177.
-
Pray
after
praiers
heard
.
179.
-
Prayer
quickened
by
vowes
of
praise
.
249.
-
Praise
.
See
Gratefulnesse
.
-
Praise
the
best
gift
.
173.
-
Praise
solemne
for
great
deliverances
.
6.
-
Praise
to
God
for
all
.
160.
-
Praise
outwardly
to
be
manifested
.
174.
-
Praise
and
prayer
together
.
177.
-
Praise
deliverer
from
distresse
.
101.
-
Praise
never
sufficient
by
soule
affected
with
Gods
mercies
.
233.
-
Praises
cold
not
acceptable
.
234.
-
Praise
must
be
with
zeale
.
235.
-
Praise
fit
to
be
vowed
.
247.
-
Praise
vowed
quickneth
prayer
.
249.
-
Praise
to
be
boldly
published
.
263.
-
Rules
for
that
end
.
264.
-
To
praise
God
others
must
be
provoked
.
269.
-
Practice
duty
.
115.
-
In
practice
persevere
.
118.
-
Practice
our selves
wee
must
what
we
incite
others
to
.
273.
-
Preservation
to
be
prayed
for
.
50.
-
Preservation
which
from
God
,
perfect.
71.
72.
78.
-
Preservation
to
be
ascribed
.
to
God
.
101.
-
Preservation
out
of
distresse
binds
to
praise
God
228.
-
Precious
how
taken
.
202.
-
Precious
the
death
of
Saints
.
207.
-
Promises
to
God
how
made
.
129.
-
Promises
of
God
questioned
in
distresse
.
146.
-
Prosperity
of
world
not
to
be
envied
.
67.
-
Providence
empaired
by
fortune
.
31.
-
Provoke
others
to
praise
God
.
269.
-
Publike
duties
in
publike
assemblies
.
199.
256.
-
Publike
assemblies
have
many
benefits
.
257.
-
Publike
duties
distinguished
from
private
.
257.
258.
Q
-
QVestion
made
of
Gods
promises
in
distresse
.
146.
-
Quicken
themselves
men
may
.
96.
-
Quickened
how
men
may
bee
in
praising
God
.
271.
R
-
RElations
betwixt
God
and
us
may
boldly
be
acknowledged
.
64
217.
-
Remedy
to
bee
sought
in
misery
.
40.
-
Remedies
which
God
,
answerable
to
necessities
.
110.
-
Repay
how
God
doth
.
85.
-
Repetitions
why
used
.
212.
232.
-
Repetitions
of
the
same
in
different
phrases
.
237.
-
Rest
of
Saints
spirituall
.
89.
90.
-
Rest
of
Saints
in
Gods
favour
.
92.
-
Rest
of
worldlings
restlesse
.
93.
-
Rest
not
till
true
rest
attained
.
94
-
Righteousnesse
of
God
.
54.
-
Righteousnesse
of
God
how
pleaded
.
60.
S
-
SAcrifice
what
it
is
.
239.
-
Sacrifice
and
sacrament
differenced
.
239.
-
Sacrifices
,
their
ends
239.
-
Sacrifices
,
their
distinct
kinds
.
240
-
Saints
brought
to
deadly
danger
.
34.
-
Saints
must
not
misjudge
themselves
.
35.
-
Saints
familiarity
with
God
.
46
,
47.
-
Saints
particular
relation
to
God
.
64.
-
Duties
thereon
arising
.
66.
-
Saints
especially
partake
of
Gods
goodnesse
.
67.
-
Saints
oft
unsetled
.
87.
-
Saints
have
a
rest
.
89.
-
Saints
rest
spirituall
.
90.
-
Saints
condition
different
from
worldlings
.
91.
-
Saints
rest
on
Gods
favour
.
92.
-
Saints
quicken
themselves
.
96.
-
Saints
subject
to
passion
.
104.
141.
-
Saints
failed
by
distresse
.
107.
-
Saints
due
respect
to
God
in
their
greatest
straits
.
147.
-
Saints
fit
witnesses
of
sacred
duties
.
199.
-
Saints
Gods
favourites
.
204.
-
Saints
favours
.
205.
-
Saints
death
precious
.
207.
-
Saints
death
seasonable
.
208.
-
Saints
need
not
feare
death
.
●09
.
-
Saints
servants
of
God
.
214.
-
Saints
may
professe
interest
in
God
.
217.
-
Scorne
of
men
not
to
be
regarded
.
123.
-
Seasonable
kindnesse
.
110.
111.
-
Bind
thy
selfe
to
duty
.
129.
-
How
one
may
counsell
him
selfe
.
97
-
Sence
of
kindnesse
to
ones
selfe
stirs
up
gratitude
.
165.
-
Kindnesse
to
ones
selfe
especially
to
be
regarded
.
165.
-
Practice
thy
selfe
what
thou
provokest
others
to
.
273.
-
Men
may
quicken
them
selves
.
96.
-
Weakenesse
to
be
suspected
in
our
selves
.
147.
-
Servant
,
what
it
signifieth
.
212.
-
Servants
of
God
Saints
are
.
214.
-
Servants
of
God
a
dignity
.
215.
-
Servants
of
God
,
their
duty
.
216.
-
Servants
of
God
much
respected
by
him
.
227.
-
Simple
who
.
71.
-
Simple
cared
for
by
God
.
73.
-
Simple
to
be
pitied
by
men
.
75.
-
Sorrow
turned
into
solace
.
105.
-
Soule
how
delivered
.
49.
-
Speech
of
faith
.
139.
-
Stoicks
condemn●
all
passion
.
104.
-
Stupid
persons
.
41.
-
Straits
.
See
Distresse
.
-
Sudden
passions
in
Saints
.
141.
-
Sympathy
.
105.
T
-
TAbernacle
Gods
house
.
252.
-
Teares
effect
of
sorrow
.
98.
-
Temple
house
of
God
.
251.
-
Temple
typified
Churches
prerogatives
.
267.
-
Thankes
.
See
Praise
.
-
Thankfulnesse
.
See
Gratefulnesse
.
-
Thoughts
undue
of
God
.
148.
-
Tongue
unruly
.
145.
-
Trialls
establish
faith
.
140.
V
-
VNgratefull
after
deliverance
neglect
God
.
162.
167.
-
Vnworthinesse
keepes
not
from
God
.
57.
-
Voice
in
prayer
.
20.
-
Voice
and
heart
together
.
21.
-
Vow
,
what
it
is
.
182.
184.
-
Vowes
must
be
absolute
.
185.
-
Vowes
sacred
onely
to
God
.
187.
-
Vowes
may
inwardly
bee
made
.
187.
-
Vowes
to
be
made
.
184.
-
Vowes
made
must
be
paid
.
190.
-
Vowes
broken
to
bee
lamented
.
191.
-
Vowes
broken
how
made
up
.
192.
-
Vowes
,
how
they
may
bee
kept
.
193.
-
Vowes
with
speed
to
bee
performed
.
195.
-
Vowes
broken
by
delay
.
196.
-
Vowes
are
debts
.
197.
-
Vowes
secret
openly
paid
.
197.
-
Vowes
,
which
are
best
.
197.
-
Vowes
to
bee
paid
before
Saints
.
199.
-
Vowes
to
praise
God
.
247.
-
Vowes
evidence
of
respect
to
God
.
248.
-
Vowes
to
testifie
gratitude
.
243.
-
Vowes
to
bind
to
duty
.
249.
-
Vowes
of
praise
quicken
prayer
.
249.
W
-
WAit
to
the
uttermost
.
81.
-
Walke
,
what
it
importeth
.
112.
-
Walke
continually
.
119.
-
Walke
before
God
.
120.
-
Weake
established
by
God
.
108.
-
Weakenesse
to
be
suspected
in
our selves
.
147.
-
Works
to
be
done
.
116.
-
Worldlings
condition
different
from
Saints
.
91.
-
Worldlings
rest
restlesse
.
93.
-
Words
o●●
of
passion
violent
.
144.
-
Worship
of
God
a
testimony
of
gratitude
.
242.
-
Worship
of
God
,
wherein
it
consisteth
.
243.
Z
-
ZEale
in
praising
God
.
235.
-
Directions
thereto
.
235.
FINIS
.