THE
SPIRITVALL
FAUORITE
AT
THE
THRONE
OF
GRACE
.
NEHEMIAH
I.
II.
O
Lord
I
beseech
thee
,
let
now
thine
eare
bee
attentive
to
the
prayer
of
thy
servant
,
and
to
the
prayer
of
thy
servants
who
desire
to
feare
thy
name
:
and
prosper
I
pray
thee
thy
servant
this
day
,
and
grant
him
mercy
in
the
sight
of
this
Man
.
IN
the
ninth
ver.
the
holy
man
minds
God
of
his
promise
made
to
his
people
,
that
if
they
should
turne
unto
him
,
and
keepe
his
Commandements
and
do
them
:
though
they
were
cast
out
to
the
utmost
parts
of
Heaven
,
yet
he
would
gather
them
thence
,
&c.
I
will
touch
a
little
on
them
two
verses
,
and
then
come
to
that
I
meane
to
dwell
on
,
from
the
words
read
.
If
you
turne
unto
me
,
and
keepe
my
Commandements
.
There
is
no
promise
of
mercy
,
but
to
those
that
turne
,
the
Scripture
is
peremptorie
in
deniall
of
mercy
to
such
as
goe
on
in
their
sins
:
Heaven
could
not
brooke
the
Angels
themselves
having
sinned
,
and
neither
such
,
nor
such
shall
enter
into
the
Kingdom
of
Heaven
.
Yet
how
many
are
there
that
blesse
themselves
,
that
it
shall
go
well
with
them
,
though
they
cast
off
all
Gods
yoakes
,
and
Divine
bonds
,
that
might
bow
them
to
better
courses
,
as
if
words
were
but
wind
;
when
we
see
here
God
made
his
word
good
against
his
owne
deare
people
,
If
yee
sinne
I
will
scatter
you
to
the
farthest
parts
of
the
world
,
wee
see
in
the
former
verse
.
A
proud
,
presumptuous
sinful
disposition
,
may
slight
God
,
&
the
messengers
of
the
word
and
all
;
now
when
wee
come
to
threaten
:
but
when
God
comes
to
execute
,
will
he
shake
it
off
then
?
will
swearers
,
and
blasphemers
,
and
filthy
persons
shake
off
the
execution
as
they
can
the
threatnings
?
God
sayth
none
that
are
such
shal
enter
into
heaven
,
but
his
wrath
shall
smoake
against
them
,
and
shall
be
as
a
fire
that
shall
burne
to
hell
,
against
such
persons
as
blesse
themselves
in
wicked
courses
;
and
when
God
comes
to
the
execution
,
they
desire
the
mountaines
to
fall
upon
them
.
There
are
none
more
presumptuous
against
the
threatnings
,
&
none
more
base
and
fearefull
when
it
comes
to
execution
.
As
wee
see
in
presumptuous
,
prophane
Belteshazer
,
that
was
quaffing
in
the
boules
of
the
Temple
,
and
scorning
Religion
,
and
God
;
when
there
comes
a
hand-writing
on
the
wall
,
his
knees
knocke
together
,
and
his
joynts
tremble
:
so
let
there
be
any
evidence
of
execution
;
and
wee
see
all
the
Tyrants
in
the
booke
of
God
,
and
that
have
beene
in
the
world
that
have
trifled
at
religion
,
of
all
men
they
are
most
disconsolate
and
fearefull
,
as
wee
see
in
Belteshazer
and
others
.
I
beseech
you
therfore
take
heede
:
God
will
seale
all
his
threatnings
with
executions
in
due
time
,
as
he
did
to
his
owne
people
,
what
is
the
reason
wee
should
promise
our selves
more
immunitie
then
they
had
?
If
yee
turne
and
keepe
my
Commandements
,
and
doe
them
.
Here
are
three
conditions
.
Though
you
were
were
cast
to
the
utmost
parts
of
the
world
,
I
will
gather
you
thence
.
If
you
turne
.
The
holy
man
Nehemiah
,
puts
God
in
mind
of
his
promise
,
and
his
argument
is
from
the
like
,
and
indeed
from
the
lesse
to
the
greater
:
Because
,
God
would
rather
of
both
performe
his
promises
then
his
threatnings
;
because
mercy
is
his
owne
proper
worke
.
Now
,
as
he
had
beene
just
in
punishing
his
people
,
so
he
would
be
mercifull
in
restoring
of
them
againe
;
therefore
he
saith
,
Returne
and
keepe
my
Commandements
and
doe
them
,
and
though
yee
were
scattered
to
the
utmost
parts
of
the
earth
,
yet
I
will
gather
you
thence
.
And
hee
did
gather
them
thence
upon
their
repentance
,
he
did
performe
his
promise
at
length
.
Beloved
,
the
full
accomplishment
of
this
yet
remaines
;
for
this
people
to
this
day
,
since
the
death
of
Christ
,
since
they
drew
the
guilt
of
that
sacred
blood
on
them
,
they
are
scattered
about
the
earth
to
every
Nation
,
and
have
not
a
foot
of
land
of
their
owne
,
but
are
the
scorne
and
hissing
of
Nations
:
notwithstanding
this
promise
will
bee
performed
upon
their
repentance
,
God
will
bring
them
againe
,
as
Saint
Paul
calls
it
a
kind
of
a
resurrection
,
the
conversion
of
the
Jewes
.
So
it
is
true
of
us
all
,
though
we
were
scattered
as
dust
,
as
wee
shall
be
,
in
the
grave
ere
long
turned
to
dust
,
God
will
gather
the
ashes
,
hee
will
gather
all
those
parts
of
ours
:
even
as
his
power
gathered
his
people
together
,
so
his
power
at
length
will
gather
us
all
;
we
have
his
promise
for
the
one
,
as
well
as
the
other
.
Therfore
let
us
comfort
our selves
with
the
performance
of
this
promise
,
for
the
performance
of
the
grand
promise
of
the
resurrection
.
Indeede
the
grand
promise
of
the
resurrection
,
is
the
ground
of
the
performance
of
all
other
promises
.
As
you
have
it
in
Ezekiel
,
concerning
the
dry
bones
:
saith
God
,
I
will
cloathe
these
dead
bones
with
flesh
and
skin
,
&c.
therefore
I
will
restore
you
againe
.
God
that
will
restore
our
dust
,
and
bring
our
bodies
together
,
that
were
scattered
here
and
there
,
he
will
restore
us
out
of
sicknes
and
trouble
,
if
it
stand
with
his
glory
and
our
good
.
Now
,
after
the
argument
that
he
useth
to
perswade
God
from
his
word
of
threatning
and
promise
,
he
comes
to
the
argument
from
their
relation
.
These
are
thy
Servants
.
THough
sinfull
servants
,
yet
they
are
thy
servants
:
These
are
thy
people
,
thou
hast
no
other
people
in
the
world
but
these
,
and
thou
art
their
God
:
He
pleads
from
former
favours
.
Thou
hast
redeemed
them
by
thy
great
power
and
strong
hand
.
It
is
a
good
argument
to
plead
with
God
by
former
favors
:
there
is
no
shaddow
of
change
in
him
;
he
is
alway
like
himselfe
,
hee
is
never
drawne
dry
.
And
it
is
a
great
honour
to
go
to
him
for
new
favours
upon
former
;
because
hee
hath
an
infinite
supply
.
We
may
draw
so
much
from
men
,
as
they
have
not
afterwards
to
make
good
,
but
wee
cannot
honour
God
more
,
then
to
goe
to
him
with
a
large
faith
,
to
fetch
large
favours
from
him
:
the
more
hee
gives
,
the
more
he
can
give
,
and
the
more
he
is
willing
to
give
,
To
him
that
hath
shall
be
given
.
We
cannot
honour
God
more
,
then
to
goe
to
him
upon
former
favours
,
and
with
inlarged
desires
,
thou
hast
redeemed
us
and
beene
gracious
to
us
before
.
Wee
may
much
more
take
this
argument
in
our
mouthes
,
and
presse
the
Majesty
of
God
:
Thou
hast
redeemed
us
,
not
out
of
Egypt
or
Babylon
,
the
land
of
the
North
,
but
with
the
blood
of
thy
Sonne
,
from
hell
and
damnation
;
and
therefore
thou
canst
redeeme
us
from
this
petty
misery
,
from
these
enemies
:
we
may
allege
that
grand
favour
to
all
other
petty
redemptions
,
whatsoever
they
are
.
Hee
that
hath
given
us
Christ
,
that
hath
not
spared
his
owne
Son
,
but
gave
him
to
death
for
us
all
,
how
shall
he
not
with
him
give
us
all
things
else
?
Rom.
8.
He
that
hath
been
so
large
and
bountifull
as
to
give
us
his
own
Sonne
,
that
gift
to
admiration
,
So
,
God
loved
the
world
,
how
cannot
we
plead
with
him
for
all
other
favours
whatsoever
,
whether
they
concerne
the
life
of
grace
or
glory
,
or
our
present
condition
while
we
live
in
this
world
?
Wee
may
pleade
it
much
more
I
say
,
Thou
hast
redeemed
us
.
But
these
things
I
will
not
presse
further
now
.
In
the
eleventh
verse
he
comes
to
presse
it
still
,
and
repeates
that
which
hee
had
said
before
,
Lord
I
beseech
thee
,
let
thine
eare
bee
attentive
to
the
prayer
of
thy
servant
,
and
of
thy
servants
that
desire
to
feare
thy
Name
.
Let
thine
eare
be
attentive
to
the
prayer
of
thy
servants
.
It
is
a
prayer
,
and
thou
art
a
God
hearing
prayer
.
They
be
thy
servants
,
and
thou
regardest
thy
servants
.
Here
are
but
a
few
petitions
in
this
large
request
:
remember
,
be
attentive
,
and
give
me
favour
.
The
most
of
the
prayer
is
spent
in
a
preparative
considering
the
Attributes
of
God
,
and
in
confession
,
&
strong
reasons
from
the
Word
,
of
promises
and
threatnings
,
and
from
their
relation
;
and
then
he
makes
good
the
relation
,
Wee
are
thy
servants
,
because
wee
desire
to
feare
thy
Name
.
To
shew
that
indeed
:
It
is
an
excellent
skill
and
art
in
Prayer
,
to
have
strong
Arguments
.
THen
the
suit
comes
off
easily
:
Moses
the
man
of
God
,
and
yet
the
least
part
of
the
Psalme
is
prayer
:
Teach
us
to
number
our
dayes
,
&c.
That
is
all
the
petition
,
though
the
petition
be
short
,
yet
it
is
efficacious
when
the
heart
is
warmed
and
strengthened
with
strong
reasons
before
;
when
the
heart
is
elevated
and
raised
with
the
consideration
of
the
Majesty
and
the
truth
of
God
;
and
when
the
heart
is
strengthned
with
strong
convincing
reasons
,
that
God
will
heare
,
when
wee
presse
him
with
his
word
:
I
say
,
when
the
heart
is
thus
raised
and
warmed
,
all
the
petitions
come
easily
off
.
Therefore
it
is
an
excellent
thing
,
Beloved
,
to
study
the
Scriptures
,
and
to
study
all
the
arguments
whereby
holy
men
have
prevailed
with
God
in
Scripture
,
and
to
see
in
what
case
those
Arguments
were
used
;
they
are
of
use
and
force
to
prevaile
with
God
.
It
is
a
pittifull
thing
now
,
for
Christians
under
the
glorious
light
of
the
Gospel
,
to
come
to
God
only
with
bare
neked
petitions
(
if
they
come
from
a
true
heart
,
they
have
their
force
that
GOD
should
regard
them
)
and
have
not
reasons
to
presse
God
out
of
his
own
word
,
they
cannot
bind
God
with
his
own
promise
,
nor
with
Arguments
that
hee
hath
been
bound
with
before
.
Oh
Lord
I
beseech
thee
let
thine
eare
he
attent
to
the
prayer
of
thy
servant
,
and
of
thy
servants
that
desire
to
feare
thy
name
.
He
desireth
God
to
bee
attentive
.
Hee
presseth
God
,
and
indeede
he
doth
it
to
warm
his
owne
heart
:
forwhen
we
have
humbled
our
heart
low
enough
,
and
broken
it
with
the
consideration
of
our
own
unworthinesse
;
and
then
warmed
it
with
the
consideration
of
Gods
goodnesse
,
and
strengthened
it
with
the
consideration
of
Gods
promise
and
truth
;
then
wee
are
sure
of
a
gracious
successe
.
Let
thine
eare
bee
attent
to
the
prayer
of
thy
servant
,
and
of
thy
servants
.
How
did
they
know
that
they
were
thine
?
Because
there
was
no
other
people
in
the
world
that
knew
God
but
they
.
And
hee
knew
that
the
Saints
where
ever
they
were
had
a
spirit
of
prayer
,
and
would
remember
the
case
of
the
Church
;
therefore
he
saith
remember
my
prayer
,
and
the
prayer
of
thy
servants
:
For
if
the
prayer
of
one
righteous
man
prevaile
much
,
much
more
the
prayer
of
many
.
If
there
had
beene
but
ten
righteous
in
Sodome
,
Sodome
had
beene
preserved
.
Now
this
hee
aleageth
to
God
,
remember
the
prayer
of
thy
servant
,
of
mine
,
and
the
prayer
of
thy
servants
.
As
Tertullian
an
anciant
Father
saith
very
well
,
Let
me
alone
saith
God
to
Moses
.
It
is
a
binding
of
him
with
arguments
,
and
promises
of
his
owne
;
and
it
is
so
forcible
that
he
desires
(
as
it
were
)
to
bee
let
alone
:
Now
if
the
prayer
of
one
,
be
a
wrestling
,
and
striving
and
forcing
of
him
,
as
it
were
against
his
will
,
(
that
he
said
,
Let
me
alone
;
as
if
he
could
doe
nothing
except
he
gave
over
praying
)
What
are
the
prayers
of
many
,
when
there
is
a
multitude
of
them
?
Therfore
we
may
looke
for
a
comfortable
issue
of
our
prayers
,
and
humiliation
,
that
is
performed
at
this
time
.
The
desires
of
so
many
Christian
soules
touched
with
the
spirit
of
God
,
and
with
the
case
of
the
Church
(
which
God
doth
tender
)
cannot
bee
unefectuall
,
it
must
needs
draw
plenty
of
blessings
from
heaven
.
I
will
not
enter
into
the
common
place
of
prayer
,
having
spoken
of
it
upon
another
occasion
:
but
surely
you
see
the
holy
man
Nehemiah
stood
so
much
upon
it
,
that
hee
hoped
to
speede
,
because
hee
,
and
others
prayed
;
(
holy
Daniel
,
and
others
with
him
)
It
was
such
a
gracious
messenger
to
send
to
heaven
for
helpe
and
for
all
good
,
that
Daniel
,
though
it
cost
him
his
life
,
that
he
should
be
cast
into
the
Lyons
den
,
hee
would
not
omit
it
for
his
life
.
Take
away
prayer
,
and
take
away
the
life
and
breath
of
the
soule
;
Take
away
breath
,
and
the
man
dies
:
as
soone
as
the
soule
of
a
Christian
beginnes
to
live
he
prayes
.
As
soone
as
Saul
was
converted
,
behold
hee
prayeth
.
A
child
as
soone
as
hee
is
borne
,
hee
cryes
;
and
a
Christian
will
not
loose
his
prayer
for
his
life
,
as
we
see
in
holy
Daniell
.
For
what
is
all
the
comfort
that
he
hath
,
but
that
that
is
derived
from
God
?
and
God
will
be
sued
unto
for
all
the
favours
hee
bestowes
:
Whatsoever
is
from
his
favour
it
comes
as
a
fruit
of
prayer
(
for
the
most
part
)
though
he
goe
beyond
our
desires
many
times
:
yet
ordinarily
what
we
have
if
we
bee
his
children
,
we
have
it
as
a
fruit
of
prayer
.
Therefore
I
beseech
you
let
us
be
stirred
up
to
this
dutie
,
as
we
see
Nehemiah
here
,
remomber
the
prayer
of
thy
servant
,
&c.
And
when
wee
pray
to
God
,
let
us
presse
him
,
as
we
see
here
,
bee
attentive
,
verse
6.
and
here
againe
,
be
attentive
,
he
presseth
upon
God
.
It
is
no
sinfull
tautologie
to
come
againe
and
againe
.
God
loves
to
heare
the
same
song
againe
and
againe
;
this
musicke
is
nottedious
,
but
pleasing
to
him
.
And
this
pressing
is
for
us
to
warme
our
hearts
,
perhaps
one
petition
will
not
warme
them
,
and
when
they
are
warmed
by
a
second
,
let
us
labour
to
warme
them
more
and
more
,
and
never
give
over
till
we
have
thoroughly
warmed
our
hearts
,
Be
attentive
,
be
attentive
to
my
prayer
,
and
if
mine
will
not
prevaile
,
be
attentive
to
the
prayers
of
others
,
let
the
praiers
of
al
prevaile
,
The
prayer
of
thy
servant
,
and
of
thy
servants
.
But
how
doth
he
make
it
good
,
they
are
thy
servants
?
They
desire
to
feare
thy
name
.
EMptie
relations
have
no
comforts
in
them
:
God
will
be
honored
in
all
those
that
come
neare
him
,
either
in
their
obedience
,
or
in
their
confusion
:
therefore
here
,
the
holy
man
did
not
thinke
it
enough
to
say
,
Thy
servant
,
and
thy
servants
,
but
who
desire
to
feare
thy
name
.
He
goes
to
make
it
good
that
he
was
the
servant
of
God
,
not
from
any
outward
thing
,
but
from
his
inward
disposition
,
the
feare
of
God
,
which
I
will
not
now
stand
to
speake
largely
of
.
God
requires
the
heart
,
If
you
turne
to
me
;
and
keepe
my
Commandements
and
doe
them
,
then
I
will
make
good
my
promise
:
Now
(
saith
hee
)
taking
up
the
same
strength
of
argument
;
We
desire
to
feare
thy
name
.
As
if
hee
should
have
said
,
we
turne
to
thee
,
and
obey
thy
Commandements
,
&
desire
to
doe
them
;
it
is
all
one
,
wee
desire
to
feare
thy
name
:
for
those
that
feare
God
,
will
turne
to
him
,
and
to
desire
to
obey
his
Commandements
and
to
doe
them
,
it
is
all
one
as
to
doe
them
.
If
a
man
should
doe
them
and
not
from
the
feare
of
God
,
all
were
nothing
but
a
carkasse
of
obedience
.
I
will
not
stand
longer
on
that
.
How
doth
hee
make
it
good
,
that
hee
feared
the
name
of
God
?
He
makes
it
good
from
this
,
that
hee
had
good
desires
,
Wee
desire
to
feare
thy
name
.
We
desire
it
for
the
present
,
and
for
the
time
to
come
;
whence
we
will
observe
two
or
three
things
shortly
,
as
may
be
vsefull
to
us
.
First
of
all
out
of
this
,
that
this
desire
to
feare
the
name
of
God
,
is
brought
as
an
argument
to
prevaile
in
prayer
,
We
may
observe
that
,
Those
that
will
prevaile
with
God
in
prayer
,
must
look
to
the
bent
of
their
soules
for
the
time
to
come
,
and
for
the
present
.
REgard
thy
servants
that
desire
to
feare
thy
name
:
Nehemiah
,
when
we
come
to
God
to
make
it
good
that
wee
are
servants
indeede
,
We
desire
to
feare
thy
name
.
As
Ieremias
tells
them
,
Ier.
7.
Will
you
steale
and
oppresse
and
commit
adultery
,
and
yet
stand
before
me
?
will
you
doe
this
and
this
villany
,
and
stand
before
me
?
What
hast
thou
to
doe
(
saith
God
)
Psalme
50.
to
take
my
name
into
thy
mouth
and
hatest
to
be
reformed
?
If
we
hate
to
be
reformed
,
and
do
not
desire
to
serve
God
for
the
time
to
come
,
what
have
wee
to
doe
to
take
his
name
into
our
mouthes
,
especially
in
the
holy
exercise
of
prayer
?
Psalme
66.
If
I
regard
iniquitie
in
my
heart
,
the
Lord
will
not
heare
my
prayer
.
If
a
man
doe
but
regard
to
live
in
iniquitie
for
the
time
to
come
,
the
Lord
will
not
heare
his
prayer
.
Therefore
if
wee
will
bee
able
to
prevaile
with
God
in
our
petitions
,
we
must
say
with
holy
Nehemiah
,
Wee
desire
for
the
time
to
come
to
feare
thy
name
.
I
beseech
you
let
us
remember
it
.
And
then
(
to
omit
other
things
)
Wee
desire
to
feare
thy
name
,
we
see
that
REligion
,
The
greatest
part
of
Christianity
is
to
desire
to
bee
a
sound
Christian
with
all
his
heart
.
Religion
is
more
in
the
affections
of
the
soule
,
then
in
the
effects
and
operations
:
It
is
more
in
the
resolutions
,
and
purpose
of
the
soule
,
then
in
any
effects
wee
can
yeeld
to
God
.
There
is
much
desire
in
al
our
performances
:
therefore
saith
the
holy
man
here
,
We
desire
to
feare
thy
holy
name
.
Why
are
desires
,
such
trialls
of
the
truth
of
Grace
?
Because
they
are
the
immediate
issues
of
the
soule
:
But
how
are
the
truth
of
these
desires
knowne
?
I
will
name
a
few
signes
.
if
they
be
constant
desires
,
and
not
flashes
:
for
then
they
come
from
a
new
nature
.
Nature
is
strong
and
firme
:
Art
is
for
a
turne
,
to
serve
a
turne
:
when
men
personate
a
thing
they
doe
it
not
long
;
creatures
that
are
forced
to
doe
so
and
so
,
they
returne
to
their
own
nature
quickly
:
but
when
a
man
doth
a
thing
naturally
,
he
doth
it
constantly
.
So
constant
desires
argue
a
sanctified
frame
of
soule
and
a
new
creature
;
they
argue
that
the
image
of
God
is
stamped
upon
the
soule
.
Therupon
wee
may
know
that
they
are
holy
desires
,
that
that
they
spring
from
a
holy
soule
,
if
they
be
constant
,
if
they
be
perpetuall
desires
,
and
not
as
a
torrent
that
is
vented
for
the
present
on
a
sudden
,
and
then
comes
to
nothing
after
:
they
are
constant
.
And
likewise
,
if
these
desires
be
hearty
strong
desires
,
and
not
onely
strong
but
growing
desires
;
desire
upon
desire
;
desire
fed
with
desire
still
,
never
satisfied
till
they
be
satisfied
.
Strong
and
growing
desires
argue
the
truth
of
desires
:
as
indeede
a
childe
of
God
hath
never
grace
enough
,
never
faith
enough
,
never
love
enough
,
or
comfort
enough
,
till
he
come
to
heaven
.
They
are
growing
desires
more
&
more
:
the
Spirit
of
God
that
is
the
spring
in
him
,
springs
up
still
further
and
further
,
till
it
spring
to
everlasting
life
,
till
it
end
in
heaven
,
where
all
desires
shall
be
accomplished
,
and
all
promises
performed
,
and
all
imperfections
removed
,
till
then
they
are
growing
desires
still
.
Wee
desire
to
feare
thy
Name
,
and
to
please
thee
in
all
things
.
Againe
,
true
desires
,
they
are
not
onely
of
the
favour
of
God
,
but
of
graces
for
the
altring
of
our
nature
:
as
Nehemiah
here
,
he
desires
not
the
favor
of
God
so
much
,
as
he
desires
to
feare
Gods
Name
.
Now
when
desire
is
of
graces
,
it
is
a
holy
desire
.
You
have
not
the
worst
men
,
but
would
desire
with
Balaam
,
to
dye
the
death
of
the
righteous
,
&c.
that
they
might
injoy
the
portion
of
Gods
people
:
but
to
desire
grace
,
that
is
opposite
to
corrupt
nature
,
as
fire
and
water
,
this
is
an
argument
of
a
holy
principle
of
grace
in
us
,
whence
this
desire
springs
,
when
we
desire
that
,
that
is
a
counter
poyson
to
corrupt
nature
,
that
hath
an
antitipathy
to
corruption
.
Therefore
,
when
a
man
from
the
bottome
of
his
heart
can
desire
,
oh
!
that
I
could
serve
God
better
,
that
I
had
more
liberty
to
serve
him
,
that
I
had
a
heart
more
inlarged
,
more
mortified
,
more
weaned
from
the
world
;
Oh!
that
I
could
feare
God
more
.
And
of
all
graces
,
if
it
be
a
true
desire
,
it
is
of
such
graces
as
may
curbe
us
of
our
sinfull
delights
,
and
restraine
us
of
our
carnall
liberty
,
and
knit
us
neere
to
God
,
and
make
us
more
heavenly
minded
:
the
desire
of
these
graces
shew
a
true
temper
of
soule
indeed
.
True
desire
is
carried
to
grace
as
well
as
glory
,
and
the
desire
of
heaven
it selfe
.
A
true
spirit
,
that
is
touched
with
grace
,
with
the
Spirit
of
God
;
it
desireth
not
heaven
it self
so
much
for
the
glory
,
and
peace
,
and
abundance
of
all
contentments
,
as
it
desires
it
,
that
it
is
a
place
where
it
shall
be
freed
from
sinne
,
and
where
the
heart
shall
be
inlarged
to
love
God
,
to
serve
God
,
&
to
cleave
to
God
for
ever
:
and
as
it
is
a
condition
wherein
he
shall
have
the
image
and
resemblance
of
Iesus
Christ
perfectly
upon
his
soule
:
Therefore
wee
pray
Thy
Kingdome
come
,
that
is
,
we
desire
that
thou
wouldest
rule
more
and
more
largly
in
our
soules
,
and
subdue
all
opposite
power
in
us
,
and
bring
into
captivity
all
our
desires
and
affections
,
and
let
thy
Kingdome
come
more
and
more
.
Let
thy
will
be
done
by
us
,
and
in
us
more
and
more
,
In
earth
as
it
is
in
heaven
.
Here
is
a
sweet
prayer
now
serving
to
the
first
petition
,
the
hallowing
of
Gods
name
,
when
we
desire
more
to
honour
God
,
and
to
that
purpose
that
he
may
rule
in
us
more
,
and
make
us
better
:
these
desires
argue
an
excellent
frame
of
soul
,
as
we
see
in
Nehemiah
,
our
desire
is
to
feare
thy
Name
.
True
desires
are
likewise
to
the
meanes
of
salvation
▪
and
to
the
meanes
of
salvation
as
they
convay
grace
,
as
sincere
milke
;
as
you
have
it
1
Pet.
2.
As
new
borne
babes
,
desire
the
sincere
milke
of
the
Word
.
Where
a
man
hath
holy
desires
of
any
grace
,
and
hath
them
in
truth
,
hee
will
desire
those
meanes
,
whereby
those
graces
may
most
effectually
bee
wrought
in
his
heart
:
therefore
hee
will
heare
the
word
,
as
the
word
of
God
;
hee
comes
not
to
heare
the
Word
because
of
the
eloquence
of
the
man
that
delivers
it
,
that
mingles
it
with
his
owne
parts
,
hee
comes
not
to
heare
it
as
the
tongue
of
man
:
but
he
sees
God
in
it
;
it
is
the
powerfull
Word
of
God
,
because
there
goes
the
efficacie
of
the
Spirit
with
it
,
to
worke
the
graces
he
desires
.
Therefore
a
man
may
know
by
his
tast
of
divine
truth
,
whether
he
desire
grace
:
hee
that
desires
grace
,
desires
the
meanes
that
may
convay
grace
,
and
especially
so
farre
as
they
convay
grace
.
As
new
borne
babes
desire
the
sincere
milke
of
the
Word
.
You
cannot
still
a
childe
with
any
thing
but
milke
,
he
desires
no
blending
or
mixing
,
but
onely
milke
:
so
a
true
Christian
desires
divine
truthes
most
;
because
the
Spirit
of
God
is
effectuall
by
them
,
to
worke
grace
and
comfort
in
him
.
I
will
not
inlarge
my selfe
in
the
point
.
The
comfortable
observation
hence
is
this
,
Isaiah
26.
the
Church
alledgeth
it
to
God
,
in
the
way
of
thy
judgements
have
we
sought
thee
,
&c.
The
desire
of
our
soules
is
towards
thy
Name
:
they
bring
it
as
a
prevailing
argument
to
God
.
So
when
we
come
to
God
,
The
desire
of
our
soules
is
toward
thy
Name
.
Lord
our
indeavours
are
weake
and
feeble
,
but
the
desire
of
our
soules
is
to
thy
name
,
and
thou
wilt
not
quench
the
smoaking
flax
:
therefore
wee
come
to
thee
with
these
weake
and
poore
desires
that
we
have
:
The
Lord
will
fulfill
the
desires
of
them
that
feare
him
,
Psal.
145.
The
reason
why
God
accepts
them
,
is
partly
because
they
spring
from
his
owne
spirit
:
these
desires
they
are
the
breathings
of
the
spirit
.
And
because
they
are
pointed
to
heaven-ward
,
Turne
yee
to
me
,
saith
the
Lord
;
and
he
answereth
here
instead
of
turning
,
My
desire
is
to
feare
thy
name
.
Because
,
when
the
desire
is
altered
,
then
the
frame
of
the
soule
is
altered
,
a
man
is
turned
another
way
;
the
desire
is
the
weight
of
the
soule
.
What
carries
the
soule
,
but
desire
?
Now
when
the
soule
is
carried
another
way
then
before
,
it
argues
an
alteration
of
the
frame
,
therefore
it
pleaseth
God
to
accept
of
them
.
I
beseech
you
let
us
often
enter
into
our
owne
soules
,
and
examine
what
our
desires
are
,
which
way
the
bent
of
our
soules
is
;
what
cause
we
would
have
to
flourish
and
prevaile
in
the
world
,
Christs
,
or
Antichrists
,
for
God
esteemes
us
by
the
frame
of
our
desires
:
Who
desire
to
feare
thy
Name
.
And
prosper
I
pray
thee
thy
servant
this
day
.
NOw
he
comes
to
his
petition
,
Prosper
I
pray
thee
thy
servant
this
day
.
Hee
doth
not
capitulate
with
God
for
particular
matters
much
,
(
for
he
knew
hee
had
to
deale
with
an
all-wise
God
)
but
hee
commends
his
petition
in
generall
,
Prosper
I
pray
thee
thy
servant
,
&c.
He
was
to
attend
the
King
,
and
he
was
in
his
attendance
to
mind
the
state
of
the
Church
,
for
the
re-edifying
the
walls
and
gates
of
Ierusalem
:
now
saith
he
in
generall
,
Prosper
thy
servant
,
he
leaves
it
to
God
,
how
,
and
in
what
manner
,
being
to
deale
(
as
I
said
)
with
an
infinite
wise
God
:
onely
he
prayes
in
generall
,
prosper
thy
servant
this
day
.
He
comes
againe
with
his
relation
of
servant
,
In
all
our
services
wee
should
looke
to
God
:
for
our
ayme
in
our
workes
shew
what
they
are
,
God
,
as
a
service
to
him
:
this
makes
it
good
that
we
are
servants
indeed
,
that
the
relation
is
good
.
When
we
goe
about
the
service
of
the
Church
or
Country
,
or
place
we
live
in
,
to
thinke
I
doe
God
service
here
,
and
doe
it
as
a
service
to
God
,
who
will
be
honoured
and
served
in
our
service
to
others
:
herein
I
am
a
good
servant
,
though
the
matter
of
my
service
be
a
common
,
base
,
and
meane
matter
;
yet
it
hath
a
stamp
upon
it
,
it
is
Gods
will
,
God
hath
placed
and
planted
mee
here
,
and
he
will
be
served
of
me
in
this
condition
at
this
time
,
though
the
matter
of
it
bee
an
ordinarie
thing
.
I
know
it
may
helpe
the
good
of
the
Church
:
it
hath
reference
to
the
will
of
God
,
and
the
good
of
the
Church
.
Thus
if
wee
doe
what
wee
doe
with
an
eye
to
God
in
the
place
where
hee
hath
set
vs
,
that
wee
doe
it
as
to
him
,
we
are
Gods
servants
whatsoever
the
worke
is
.
And
let
us
remember
oft
to
thinke
of
it
,
to
bring
it
in
our
prayers
:
Master
(
say
they
when
they
were
ready
to
be
drowned
)
dost
thou
not
care
that
we
perish
?
They
put
him
in
minde
of
the
relation
they
were
in
to
him
.
So
when
we
can
put
God
in
minde
of
our
relation
,
Father
,
we
are
thy
children
,
Lord
,
we
are
thy
servants
;
it
will
strengthen
our
faith
and
hope
of
all
good
.
Will
a
Master
suffer
his
servant
to
miscarrie
in
his
service
?
surely
God
will
never
turne
away
true
hearted
servants
,
that
have
served
him
a
long
time
.
It
puts
us
in
minde
of
our
duty
,
and
serves
to
strengthen
our
faith
:
for
as
it
is
a
word
of
service
on
our
part
,
so
it
is
a
promising
word
of
all
good
from
God
.
Doth
he
expect
,
that
Masters
should
bee
good
to
their
servants
because
they
have
a
Master
in
heaven
,
and
will
not
the
great
Master
of
Heaven
be
good
to
his
servants
?
you
see
how
he
followes
the
relation
.
Prosper
thy
servant
this
day
.
WHat
is
included
in
this
word
prosper
?
prosper
.
It
includes
not
onely
successe
,
(
which
is
the
maine
upshot
of
all
,
but
all
that
tends
to
good
successe
:
prosper
thy
servant
this
day
;
that
is
,
direct
thy
servant
this
day
how
to
doe
,
and
to
carry
himself
.
And
likewise
assist
thy
servant
;
when
thou
shalt
direct
him
,
assist
him
by
thy
strength
,
direct
him
by
thy
wisedome
,
prosper
him
with
thy
grace
,
give
him
good
successe
in
all
.
It
includes
direction
,
and
assistance
,
and
good
successe
;
in
that
he
saith
,
prosper
thy
servant
,
it
includes
these
things
.
First
of
all
,
that
in
our selves
,
there
is
neither
direction
nor
wisedome
,
nor
abilitie
enough
for
successe
:
we
have
not
power
in
our selves
to
bring
things
to
a
comfortable
issue
:
so
it
inforceth
selfe
deniall
;
which
is
a
good
disposition
when
we
come
to
God
in
prayer
.
And
then
againe
to
attribute
to
God
all
,
both
wisedome
,
and
strength
,
and
goodnesse
and
all
:
here
is
a
giving
to
God
the
glory
of
all
,
when
hee
saith
,
prosper
thy
servant
this
day
.
Then
in
the
third
place
,
here
is
a
dependance
upon
God
;
not
onely
acknowledging
these
things
to
be
in
God
;
but
it
implies
a
dependance
upon
God
for
these
,
Prosper
me
Lord
,
I
cannot
prosper
my selfe
;
&
thou
who
art
the
Creator
,
hast
wisedome
and
strength
,
and
goodnesse
enough
:
therefore
I
depend
upon
thee
;
upon
thy
wisedome
for
direction
,
and
upon
thy
strength
for
assistance
,
I
depend
upon
thy
goodnesse
,
and
all
for
a
blessed
issue
,
here
is
dependance
.
Againe
in
the
fourth
place
,
here
is
a
recommendation
of
all
by
prayer
:
a
recommendation
of
his
inward
dependance
upon
God
for
all
.
prosper
thy
servant
.
So
that
when
we
come
to
God
for
any
prosperity
and
good
successe
,
let
us
remember
that
wee
bring
selfe-deniall
,
and
an
acknowledgement
of
all
excellencie
to
be
in
God
▪
to
guide
and
direct
and
assist
,
and
blesse
us
.
And
remember
to
depend
upon
him
,
to
cast
our selves
on
him
:
to
bring
our
soules
to
close
with
the
strong
and
wise
,
and
gracious
God
,
that
God
and
our
soules
may
close
together
.
And
then
commend
all
by
prayer
to
cast
our selves
and
our
affaires
,
and
to
roll
our selves
(
as
the
Scripture
saith
)
and
all
upon
God
:
and
then
wee
shall
doe
as
the
holy
man
Nehemiah
did
here
,
we
shall
desire
to
good
purpose
that
God
would
prosper
us
.
Indeed
it
is
not
in
man
to
guide
and
direct
his
owne
way
.
Wee
are
darke
creatures
,
and
we
have
not
wisedome
enough
:
and
we
are
weake
creatures
,
wee
have
no
strength
:
we
are
nothing
in
our
owne
strength
.
And
for
successe
,
alas
a
thousand
things
may
hinder
us
from
it
;
for
successe
is
nothing
but
the
application
of
all
things
to
a
fit
issue
;
and
foreseeing
all
things
that
may
hinder
,
and
a
removing
of
them
;
now
who
can
do
this
but
God
?
One
maine
circumstance
that
besiegeth
and
besets
a
businesse
,
may
hinder
an
excellent
businesse
:
who
can
see
all
things
that
beset
a
businesse
?
all
circumstances
that
stand
about
a
businesse
?
who
can
see
all
circumstances
of
time
,
and
place
and
persons
,
that
are
hindrances
,
or
furtherances
?
it
must
bee
an
infinite
wisedome
that
must
foresee
them
,
man
cannot
see
them
.
And
when
men
doe
see
them
,
are
there
not
sudden
passions
that
come
up
in
men
that
robbe
them
of
the
use
of
their
knowlege
?
that
though
they
know
them
before
:
yet
some
sudden
passion
of
feare
or
anger
may
hinder
the
knowledge
of
a
man
,
that
he
is
in
a
mist
,
when
hee
comes
to
particulars
:
when
hee
comes
to
apply
the
knowledge
that
he
had
before
,
he
knowes
not
what
to
doe
.
So
that
unlesse
God
in
a
particular
busines
give
successe
,
(
who
is
infinitely
wise
and
powerfull
to
remove
al
hindrances
)
there
will
be
no
successe
.
As
it
is
in
the
frame
of
the
body
,
He
meant
not
to
be
idle
when
he
said
this
,
prosper
thou
:
for
he
after
joyned
his
owne
diligence
,
and
waited
.
Therefore
joyne
that
,
if
we
would
have
our
prayers
to
God
,
and
our
dependance
upon
him
effectuall
for
prosperity
and
successe
,
be
carefully
to
use
the
meanes
,
as
he
did
,
he
stands
before
the
King
,
and
observed
how
he
carried
himselfe
to
see
what
words
would
come
from
the
King
;
and
then
hee
meant
after
to
put
in
execution
,
whatsoever
God
should
discover
.
It
should
teach
us
(
to
make
this
use
of
it
)
when
we
deale
in
any
matter
,
Let
us
learne
by
this
a
direction
to
piety
and
holy
walking
with
God
:
in
all
things
to
pray
to
God
for
a
blessing
.
And
to
that
purpose
we
must
be
in
such
a
condition
of
spirit
,
as
we
may
desire
God
to
prosper
us
:
that
is
,
Benjamites
,
when
they
came
,
they
were
denyed
,
the
first
,
second
,
and
third
time
,
till
they
prayed
and
fasted
,
and
were
thorowly
humbled
,
they
had
their
suit
denyed
:
If
the
cause
be
never
so
good
,
till
wee
be
humbled
,
God
will
not
prosper
it
:
because
we
are
not
in
frame
for
the
blessing
;
if
we
had
it
we
would
be
proud
.
God
,
in
preventing
mercy
and
care
will
grant
nothing
till
we
be
humbled
.
Therefore
let
us
see
that
we
be
humble
;
and
see
that
the
matter
be
good
that
wee
beg
God
to
blesse
and
prosper
us
in
,
or
else
we
make
a
horrible
idoll
of
God
,
we
make
(
with
reverence
be
it
spoken
)
a
divell
of
God
.
Doe
wee
thinke
that
God
will
give
strength
to
an
ill
businesse
?
This
is
to
make
him
a
factor
for
mischiefe
,
for
the
Divels
worke
:
Wee
must
not
come
with
such
strange
fire
before
God
,
to
transforme
God
,
to
the
contrary
to
that
he
is
:
but
come
with
humble
affections
,
with
repentant
soules
for
our
former
sinnes
.
And
let
the
thing
it selfe
be
good
,
that
we
may
come
without
tempting
of
him
▪
let
the
cause
be
such
that
we
may
desire
Gods
assistance
without
tempting
of
him
,
as
we
do
when
it
is
good
and
when
we
come
disposed
.
Then
com
with
a
purpose
to
referre
all
to
his
service
.
Lord
,
if
thou
wilt
blesse
me
in
this
businesse
,
the
strength
and
incouragement
I
have
by
it
,
I
will
referre
it
to
thy
further
service
.
Let
me
have
this
token
of
love
from
thee
,
that
I
have
a
good
ayme
in
all
,
and
then
I
am
sure
to
speed
well
.
Prosper
now
thy
Servant
.
IT
is
an
excellent
poynt
,
if
I
had
●ime
to
stand
on
it
.
I
beseech
you
let
it
have
some
impression
upon
your
hearts
.
What
is
the
reason
that
God
blasts
,
and
brings
to
nothing
many
excellent
endeavours
,
and
projects
?
men
set
upon
the
busines
of
God
,
and
of
their
callings
in
confidence
of
their
wit
and
pride
of
their
owne
parts
,
they
carrie
things
in
the
pride
,
and
strength
of
their
parts
.
Men
come
as
Gods
to
a
businesse
,
as
if
they
had
no
dependance
upon
him
for
wisedome
or
direction
,
or
strength
;
they
carry
things
in
a
carnall
manner
,
in
a
humane
manner
with
humane
spirits
:
therefore
they
never
find
either
successe
,
or
not
good
successe
.
Let
us
therfore
commend
all
to
God
,
prosper
thy
servant
.
Before
hee
went
about
the
businesse
,
holy
Nehemiah
,
he
sowed
prayers
in
Gods
bosome
,
and
watered
the
seede
with
mourning
;
as
it
is
in
this
chapter
hee
mourned
and
prayed
:
when
this
businesse
was
sowne
with
prayers
,
and
watered
with
teares
,
how
could
hee
but
hope
for
good
successe
,
he
mourned
and
prayed
to
God
,
heare
thy
servant
.
Now
when
wee
deale
with
things
in
a
holy
manner
,
wee
may
without
tempting
God
trust
him
.
That
which
is
set
upon
in
carnall
confidence
and
pride
,
it
ends
in
shame
:
when
men
thinke
to
conceive
things
in
witt
,
I
,
and
in
faction
,
and
humane
affections
,
God
will
not
be
glorified
this
way
,
God
will
bee
glorified
by
humble
dependant
creatures
,
that
when
they
have
done
the
businesse
will
ascribe
all
to
him
;
Not
unto
us
,
but
to
thy
name
give
the
prayse
.
The
direction
and
assistance
and
blessing
was
thine
.
Sayth
God
in
Isay
50.
towards
the
end
,
Goe
too
now
ye
that
kindle
a
fire
,
walke
in
the
light
of
your
owne
fire
:
but
bee
sure
you
shall
end
in
sorrow
.
You
will
kindle
a
fire
of
your
owne
devises
,
and
walke
in
the
light
of
your
fire
,
you
will
have
projects
of
your
owne
,
and
be
your
owne
caruers
,
but
be
sure
you
shall
lie
downe
in
darkenes
and
discomfort
;
you
shall
lie
downe
in
sorrow
.
A
proud
unbroken
heart
accounts
these
courses
poore
courses
:
it
is
but
a
course
of
weak
and
poore
spirits
to
pray
and
fast
,
and
humble
themselves
to
God
,
and
to
feare
God
:
alasse
what
are
these
?
these
are
weake
courses
:
I
hope
wee
have
stronger
parts
,
and
meanes
to
carrie
things
.
So
they
have
a
Kingdom
in
their
braine
.
What
is
the
issue
of
these
vaine
men
,
when
God
discovers
all
their
courses
to
be
vaine
at
length
,
to
be
winde
,
and
come
to
nothing
.
Prosper
now
thy
servant
,
saith
he
.
Let
us
learne
this
lesson
likewise
.
If
wee
come
to
God
in
a
particular
businesse
,
that
wee
are
not
so
confident
in
,
to
be
pleasing
to
God
:
yet
in
generall
to
submit
our selves
,
Lord
prosper
thy
servant
,
goe
before
thy
servant
,
let
me
deale
in
nothing
against
thy
will
,
direct
mee
what
is
for
thy
glory
;
and
not
to
prescribe
or
limit
God
.
Prosper
thy
servant
this
day
.
And
grant
him
mercy
in
the
sight
of
this
man
.
HEE
comes
more
particularly
to
his
request
,
Grant
me
mercy
in
the
sight
of
this
man
.
We
see
that
A
King
is
a
great
organ
or
instrument
to
convay
good
things
from
God
(
the
King
of
Kings
)
to
men
.
Therefore
hee
prayes
that
God
would
give
him
favour
in
the
sight
of
the
King
.
For
a
King
is
the
first
wheele
that
mooves
all
other
wheeles
,
and
as
it
were
the
sunne
of
the
common
wealth
;
or
the
first
moover
that
mooves
all
inferiour
orbes
:
therefore
in
heavenly
wisedome
he
desires
God
to
give
him
favour
with
him
.
For
if
he
had
that
,
the
King
could
turne
all
the
inferiour
orbes
to
his
pleasure
.
Indeede
it
were
a
point
worthy
enlarging
;
but
that
it
is
not
so
seasonable
for
this
time
,
the
time
being
already
spent
.
You
see
what
great
good
God
conveyes
by
Kings
and
Princes
.
And
when
God
meanes
to
doe
good
to
a
Church
or
state
,
hee
raiseth
up
nursing
fathers
and
nursing
mothers
,
he
wil
raise
up
both
Kings
,
and
subordinate
Nehemiah's
,
excellent
men
,
when
hee
hath
excellent
things
to
doe
.
But
the
maine
thing
here
intended
,
which
I
will
but
touch
,
is
,
That
considering
they
stand
in
such
a
subordination
to
God
,
as
to
be
instruments
to
convey
so
much
good
,
or
so
much
ill
,
as
they
may
as
it
is
said
of
Ieroboam
;
they
either
cause
others
to
sinne
,
or
to
worshippe
God
.
Therfore
we
should
doe
as
good
Nehemiah
,
hee
prayes
that
he
might
finde
favour
in
his
sight
.
A
wise
and
holy
prayer
,
hee
begins
at
the
head
,
he
goes
to
the
spring
of
all
good
.
Prayer
is
the
messenger
,
or
ambassador
of
the
soule
;
beeing
the
ambassadour
of
the
soule
,
it
goes
to
the
highest
,
to
the
King
of
Kings
first
,
to
the
Lord
of
Lords
first
;
it
goes
to
the
highest
moover
of
all
:
when
we
have
to
do
any
thing
with
great
men
,
with
Kings
,
&c.
how
ever
beginne
with
the
King
of
Kings
,
and
doe
all
in
heaven
,
before
wee
doe
it
in
earth
:
for
heaven
makes
the
lawes
,
that
earth
is
governed
by
.
Let
earth
conclude
what
it
will
,
there
will
be
conclusions
in
heaven
that
will
overthrow
al
their
conclusions
.
Therfore
in
our
prayers
wee
should
beginne
with
God
,
and
desire
him
with
earnest
and
fervent
intreaties
,
that
hee
would
set
al
a
going
,
that
hee
would
set
in
frame
these
inferiour
causes
.
And
when
wee
have
gotten
what
wee
would
in
heaven
,
it
is
easie
to
get
in
earth
.
Let
us
win
what
wee
desire
in
heaven
at
Gods
hands
,
and
then
what
an
easie
thing
is
it
to
worke
with
Princes
,
and
other
governours
in
state
,
when
we
have
gotten
God
once
?
hath
not
hee
the
hearts
of
Kings
in
his
hand
as
the
rivers
of
waters
:
to
turne
this
way
or
that
thē
way
?
As
a
skilfull
man
derives
water
by
this
chanell
or
by
that
,
as
he
opens
a
vent
for
the
water
.
So
God
opens
a
way
to
vent
the
deliberations
,
and
determinations
of
Kings
and
Princes
to
runne
this
way
or
that
to
this
good
or
to
that
,
as
hee
pleaseth
Therfore
considering
that
there
is
an
absolute
dependance
of
all
inferiour
things
from
God
,
when
we
have
to
do
with
Kings
or
great
men
,
let
us
alwaies
beginne
with
prayer
.
As
Iacob
when
hee
was
to
deale
with
Esau
,
hee
falls
down
and
prayes
first
,
and
when
hee
had
gotten
of
God
by
prayer
,
God
,
that
makes
even
of
enemies
friends
,
hee
turned
Esaus
heart
,
of
an
enemie
to
bee
a
friend
.
And
God
put
into
Iacobs
heart
a
wise
course
to
effect
this
,
as
to
offer
a
present
,
and
to
give
him
titles
,
My
Lord
Esau
,
&c.
God
,
when
he
will
effect
a
thing
amongst
men
,
&
heare
the
prayers
that
are
made
to
him
for
the
favour
of
men
,
he
will
put
into
their
hearts
such
waies
whereby
they
shall
prevaile
with
men
,
as
Iacob
did
with
Esau
.
So
Hester
,
before
she
goes
to
Ahasueros
,
she
gate
in
heaven
first
by
prayer
,
when
shee
had
obtained
of
God
by
prayer●
,
how
placable
and
sweet
was
Ahasueros
to
her
?
So
we
see
in
other
places
of
Scripture
;
when
holy
men
have
beene
to
deale
with
men
,
they
began
with
God
.
I
beseech
you
therefore
learne
this
point
of
Christian
wisedome
;
if
you
would
speede
well
(
as
we
all
desire
to
speede
well
in
our
businesse
)
especially
those
that
have
publike
imployments
,
that
they
would
pray
to
God
,
that
hath
the
hearts
of
Kings
and
Princes
in
his
government
and
guidance
,
that
he
would
make
them
favorable
.
And
not
to
thinke
to
carry
things
in
a
violent
course
;
for
then
God
doth
not
usually
give
that
good
successe
:
but
to
carry
things
in
a
Religious
course
to
the
King
of
heaven
,
and
then
to
know
in
what
termes
to
stand
in
all
inferiour
things
,
as
may
stand
with
the
will
of
God
in
heaven
.
If
so
be
there
bee
a
dependance
of
all
inferiours
to
God
;
then
we
must
not
offend
God
,
and
goe
against
conscience
for
any
:
because
hee
is
King
of
Kings
,
and
Lord
of
Lords
.
He
doth
not
set
up
authoritie
against
himselfe
,
to
disarme
and
disable
himselfe
:
he
never
went
to
set
up
Gods
under
him
,
to
make
him
a
Cypher
,
that
hee
should
make
them
Gods
,
and
God
a
man
,
or
no bodie
;
to
alter
all
the
frame
of
things
.
He
never
meant
to
set
up
any
ordinance
to
nullifie
and
make
himselfe
nobodie
.
Therefore
I
say
wee
ought
to
pray
to
God
for
Kings
,
that
so
in
our
obedience
we
may
be
sure
to
doe
nothing
against
conscience
for
any
creature
;
we
must
do
all
things
that
possible
can
be
,
that
may
procure
the
favour
and
ingraciate
us
,
because
it
is
in
vaine
to
pray
,
unlesse
wee
use
all
possible
meanes
to
winne
their
favour
:
but
if
it
cannot
be
upon
good
tearmes
,
Then
whether
to
obey
God
or
man
judge
ye
.
And
as
the
three
young
men
,
wee
take
no
thought
to
answer
in
this
matter
;
our
God
can
def●nd
us
if
he
will
.
And
as
Hester
said
,
If
I
perish
,
I
perish
.
When
things
are
cleare
,
we
are
to
be
resolute
.
Yet
reserving
due
respect
to
Gods
ordinance
,
and
to
his
lieftenant
upon
earth
,
I
say
alwaies
reserving
due
respect
,
and
using
meanes
to
win
favour
,
and
also
to
use
prayer
.
Holy
Nehemiah
,
hee
prayes
here
,
and
together
with
that
he
attends
upon
the
King
;
as
good
Iacob
observed
Esau
:
so
all
good
meanes
must
bee
used
,
or
else
God
will
not
blesse
our
proceedings
.
Remember
,
that
all
inferiour
gouernours
whatsoever
,
they
are
subordinate
and
dependant
,
and
therefore
they
must
bee
regulated
by
a
superior
.
They
are
limited
,
they
are
dependant
,
they
are
derivative
:
they
are
dependant
upon
God
,
they
are
derived
from
him
.
Therfore
as
the
Apostle
saith
that
servants
must
obey
their
masters
in
the
Lord
.
So
wee
must
obey
,
&
do
all
in
the
Lord
;
that
limitation
must
be
alwaies
added
:
but
reserving
that
,
it
is
a
good
thing
to
pray
that
there
may
be
favour
from
the
King
:
because
it
is
of
much
consequence
to
bring
businesse
to
a
good
issue
.
And
with
prayer
there
must
be
a
using
meanes
to
get
favour
,
alwaies
with
this
liberty
,
to
doe
it
so
farre
as
we
can
with
preserving
a
good
conscience
.
As
they
have
a
distinction
among
civilians
,
there
is
a
parting
with
a
thing
Cumulativé
and
privativé
.
Cumulativé
,
that
is
,
when
wee
part
with
a
thing
so
,
as
that
we
reserve
the
proprietie
:
privativé
,
when
wee
give
away
the
proprietie
and
all
.
Now
so
GOD
parts
with
nothing
below
,
as
to
strip
himselfe
,
but
cumulativé
,
hee
derives
authority
to
others
,
but
reserves
the
propriety
to
himselfe
.
Therefore
we
must
obey
them
in
him
,
and
with
this
limitation
as
it
may
stand
with
his
favour
.
To
draw
to
a
conclusion
,
You
see
what
great
good
,
a
good
man
may
doe
in
a
State
.
The
Innocent
man
delivers
the
Iland
,
as
it
is
in
Iob.
And
the
poor
wise
man
delivers
the
citie
,
as
it
is
in
Eclesiastes
.
A
few
holy
gracious
men
,
that
have
grace
and
credit
in
Heaven
above
,
they
may
moove
God
to
set
all
things
in
a
blessed
frame
below
.
And
surely
if
this
holy
meanes
were
used
,
things
would
bee
better
then
they
are
:
and
till
this
be
used
,
we
can
never
look
for
the
good
successe
and
issue
of
things
that
otherwise
we
may
hope
for
.
Diverse
things
might
be
spoken
of
the
doctrinal
part
,
I
will
give
you
but
a
word
of
it
.
That
God
hath
our
hearts
in
his
governement
more
then
we
our selves
.
Can
God
foresee
any
entitie
,
and
thing
that
hath
a
beeing
in
nature
,
or
grace
without
foresight
to
direct
it
this
way
or
that
way
?
he
cannot
,
this
is
to
make
him
no
God
.
Wee
see
God
hath
the
hearts
of
Kings
in
his
power
,
and
that
is
the
ground
of
prayer
for
grace
to
them
.
Why
should
we
pray
for
them
,
if
they
could
apply
their
own
will
which
way
they
would
?
Why
should
wee
give
thankes
for
that
wee
have
liberty
to
doe
this
way
,
or
that
way
?
It
stopps
devotion
,
and
petition
,
and
thankesgiving
,
to
say
that
the
creature
hath
libertie
to
apply
it selfe
,
and
God
seeing
it
would
applie
it selfe
thus
,
determined
so
.
Oh
,
no
;
wee
must
goe
to
God
,
he
hath
set
down
an
order
&
course
of
meanes
,
and
in
the
use
of
those
meanes
desire
him
to
guide
us
by
his
good
spirit
,
to
enlighten
our
understandings
,
to
guide
our
wills
and
affections
by
his
holy
spirit
,
because
our
hearts
are
in
his
governement
more
then
our
owne
.
If
it
were
needfull
to
prove
it
,
I
could
prove
it
at
large
:
if
there
had
beene
such
aliberty
,
good
Nehemiah
would
never
have
made
this
prayer
.
But
God
doth
strangely
put
thoughts
and
guide
all
,
even
of
himselfe
:
as
we
may
see
excellently
in
the
storie
of
Hester
)
I
will
give
you
but
that
example
and
instance
▪
)
what
a
strange
thing
was
it
that
Ahasueros
could
not
sleep
,
and
when
hee
could
not
sleepe
to
call
for
the
book
,
and
then
that
hee
should
reade
of
Mordecay
;
and
therupon
to
advance
Mordecay
:
all
this
tended
to
the
good
of
the
Church
;
it
was
a
strange
thing
.
And
so
in
other
things
.
It
is
a
strange
thing
that
God
should
put
little
thoughts
and
desires
into
great
persons
,
and
then
follow
it
with
this
circumstance
,
and
that
,
&
so
bring
things
to
passe
:
all
this
is
from
God
Except
we
hold
this
,
that
God
rules
al
without
,
and
especially
the
hearts
of
men
,
where
it
is
his
especiall
prerogative
to
set
up
his
throne
:
we
shall
never
pray
heartily
,
or
give
thankes
.
And
if
wee
doe
pray
and
give
thankes
,
he
will
put
thoughts
into
governours
mindes
,
strange
thoughts
and
resolutions
for
the
good
of
the
Church
,
that
we
could
never
have
thought
off
:
nor
could
come
otherwise
but
from
the
great
God
of
heaven
and
earth
.
We
shall
see
a
strange
providence
concurre
to
the
good
of
al
.
But
I
must
leave
the
enlargement
of
these
things
to
your
own
thoughts
and
meditations
.
FINIS
.